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Matthew Henry: Concise Commentary on the Whole Bible - 1706
This chapter, and that which follows it, give us the history of Israel's passing through Jordan into Canaan, and a very memorable history it is. Long afterwards, they are told to remember what God did for them between Shittim (whence they decamped, ver. 1) and Gilgal, where they next pitched, ch. iv. 19, Mic. vi. 5, that they might know the righteousness of the Lord. By Joshua's order they marched up to the river's side, (ver. 1), and then almighty power led them through it. They passed through the Red Sea unexpectedly, and in their flight by night, but they have notice some time before of their passing through Jordan, and their expectations raised. I. The people are directed to follow the ark, ver. 2-4. II. They are commanded to sanctify themselves, ver. 5. III. The priests with the ark are ordered to lead the van, ver. 6. IV. Joshua is magnified and made commander in chief, ver. 7, 8. V. Public notice is given of what God is about to do for them, ver. 9-13. IV. The thing is done, Jordan is divided, and Israel brought safely through it, ver. 14-17. This was the Lord's doing, and it is marvellous in our eyes.
Adam Clarke: Commentary on the Bible - 1831
The Israelitish camp removes from Shittim to Jordan, Jos 3:1. The officers inform them how they are to pass the river, and the distance they are to keep from the ark, Jos 3:2-4. Joshua directs the people, Jos 3:5, Jos 3:6; and the Lord gives directions to Joshua, Jos 3:7, Jos 3:8. He delivers the Lord's message to the people, and foretells the miraculous passage and division of Jordan, Jos 3:9-13. The priests, bearing the ark, enter the river, and immediately the waters are cut off, and the priests stand on dry ground, in the bed of the river, till all the camp passes over, Jos 3:14-17.
Albert Barnes: Notes on the Bible - 1834
3:0: The contents of this and the next chapter, which record the miraculous passage of Israel over Jordan, are given in four sections:
(1) Jos 3:1-6, describing the preliminary directions;
(2) Jos 3:7-17, the commencement of the passage;
(3) Jos 4:1-14, the accomplishment of it;
(4) Jos 4:15-24, the conclusion of the passage and erection of a monument to commemorate it.
A certain completeness and finish is given to each division of the narrative, and to effect this the writer more than once repeats himself, anticipates the actual order of events, and distributes into parts occurrences which in fact took place once for all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Jos 3:1, Joshua comes to Jordan; Jos 3:2, The officers instruct the people for their passage; Jos 3:7, The Lord encourages Joshua; Jos 3:9, Joshua encourages the people; Jos 3:14, The water of Jordan are divided.
Carl Friedrich Keil and Franz Delitzsch

Passage Through the Jordan - Joshua 3-4
The following morning, after the return of the spies into the camp, Joshua proceeded with the people from Shittim to the bank of the Jordan, to complete the necessary preparations there, and then cross the river and enter Canaan (Josh 3:1). The crossing of this boundary river of Canaan, or rather the passage through the bed of the river, which had been dried up by a miracle of divine omnipotence at the place of crossing, is narrated in these two chapters in the following manner: first (Josh 3:1-6), the final preparations for crossing; and then the passage through the bed of the river and the erection of stones as a permanent memorial of this miracle. This is arranged in three parts: viz., Josh 3:7-17, the commencement of the crossing; Josh 4:1-14, its further progress; and Josh 4:15-24, its close. The account is also arranged upon the following plan: in every one of these three sections the command of God to Joshua is mentioned first (cf. Josh 3:7-8; Josh 4:2-3, Josh 4:15-16); then the communication of this command to the people by Joshua; and finally its execution (Josh 3:9-17; Josh 4:4-13, Josh 4:17-20). This arrangement was adopted by the author for the purpose of bringing distinctly out to view, not only the miracle itself, but also the means with which God associated the performance of the miracle, and also of impressing deeply upon the memory of the people both the divine act and the end secured. In doing this, however, some repetitions were inevitable, in consequence of the endeavour, so peculiar to the Hebrew mode of writing history to mark and round off the several points in the occurrences described, by such comprehensive statements as anticipate the actual course of events. It is to this arrangement and dovetailing of the differing points that we must attribute the distribution of the revelation and commands which Joshua received from God, over the several portions of the history; and consequently we are not to suppose, that at each separate point during the passage God revealed to Joshua what he was to do, but must rather assume that He actually revealed and commanded whatever was requisite all at once, on the day before the miraculous passage.
(Note: The assertion made by Paulus, Eichhorn, Bleek, Knobel, and others, that the account is compounded from two different document, is founded upon nothing else than a total oversight of the arrangement explained above and doctrinal objections to its miraculous contents. The supposed contradictions, which are cited as proofs, have been introduced into the text, as even Hauff acknowledges (Offenbarungsgl. pp. 209, 210).)
John Gill
INTRODUCTION TO JOSHUA 3
Joshua removed from Shittim to Jordan, where he stayed three days, Josh 3:1; the people are directed to move when they saw the ark bore by the priests, and what distance they should keep from it, Josh 3:3; are bid to sanctify themselves against the morrow, when wonders would be wrought, Josh 3:5; and the priests are ordered to take up the ark, Josh 3:6; Joshua is encouraged by the Lord, and instructed to command the priests when they come to Jordan to stand still in it, Josh 3:7; and he declares to all the people, as a token that God would drive the Canaanites from before them, that as soon as the feet of the priests bearing the ark should rest in the waters of Jordan, they should be parted, and make way for them to pass through, Josh 3:9; which accordingly came to pass, so that all the Israelites passed over on dry ground, Josh 3:14.
3:13:1: Եւ կանխեա՛ց Յեսու ընդ առաւօտն. եւ չուեցին ՚ի Սատիմայ եւ եկին մինչեւ ցՅորդանան, ի՛նքն եւ ամենայն որդիքն Իսրայէլի. եւ բանակեցա՛ն անդ յառաջ քան զանցանելն։
1. Յեսուն առաւօտեան վաղ վեր կացաւ, եւ ինքն ու բոլոր իսրայէլացիները մեկնեցին Սատիմից, եկան մինչեւ Յորդանան գետը եւ գետանցումից առաջ բանակատեղի դրեցին այնտեղ:
3 Յեսու առտուն կանուխ ելաւ։ Ինք բոլոր Իսրայէլի որդիները Սատիմէն չուեցին ու մինչեւ Յորդանան եկան եւ անցնելէ առաջ հոն իջեւանեցան։
Եւ կանխեաց Յեսու ընդ առաւօտն. եւ չուեցին ի Սատիմայ եւ եկին մինչեւ ցՅորդանան, ինքն եւ ամենայն որդիքն Իսրայելի. եւ բանակեցան անդ յառաջ քան զանցանելն:

3:1: Եւ կանխեա՛ց Յեսու ընդ առաւօտն. եւ չուեցին ՚ի Սատիմայ եւ եկին մինչեւ ցՅորդանան, ի՛նքն եւ ամենայն որդիքն Իսրայէլի. եւ բանակեցա՛ն անդ յառաջ քան զանցանելն։
1. Յեսուն առաւօտեան վաղ վեր կացաւ, եւ ինքն ու բոլոր իսրայէլացիները մեկնեցին Սատիմից, եկան մինչեւ Յորդանան գետը եւ գետանցումից առաջ բանակատեղի դրեցին այնտեղ:
3 Յեսու առտուն կանուխ ելաւ։ Ինք բոլոր Իսրայէլի որդիները Սատիմէն չուեցին ու մինչեւ Յորդանան եկան եւ անցնելէ առաջ հոն իջեւանեցան։
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3:11: И встал Иисус рано поутру, и двинулись они от Ситтима и пришли к Иордану, он и все сыны Израилевы, и ночевали там, еще не переходя [его].
3:1 καὶ και and; even ὤρθρισεν ορθριζω get up at dawn Ἰησοῦς ιησους Iēsous; Iisus τὸ ο the πρωί πρωι early καὶ και and; even ἀπῆραν απαιρω remove; take away ἐκ εκ from; out of Σαττιν σαττιν and; even ἤλθοσαν ερχομαι come; go ἕως εως till; until τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even κατέλυσαν καταλυω dislodge; lodge ἐκεῖ εκει there πρὸ προ before; ahead of τοῦ ο the διαβῆναι διαβαινω step through; go across
3:1 וַ wa וְ and יַּשְׁכֵּם֩ yyaškˌēm שׁכם rise early יְהֹושֻׁ֨עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua בַּ ba בְּ in † הַ the בֹּ֜קֶר bbˈōqer בֹּקֶר morning וַ wa וְ and יִּסְע֣וּ yyisʕˈû נסע pull out מֵֽ mˈē מִן from הַ ha הַ the שִּׁטִּ֗ים ššiṭṭˈîm שִׁטִּים Shittim וַ wa וְ and יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come עַד־ ʕaḏ- עַד unto הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan ה֖וּא hˌû הוּא he וְ wᵊ וְ and כָל־ ḵol- כֹּל whole בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel וַ wa וְ and יָּלִ֥נוּ yyālˌinû לין lodge שָׁ֖ם šˌām שָׁם there טֶ֥רֶם ṭˌerem טֶרֶם beginning יַעֲבֹֽרוּ׃ yaʕᵃvˈōrû עבר pass
3:1. igitur Iosue de nocte consurgens movit castra egredientesque de Setthim venerunt ad Iordanem ipse et omnes filii Israhel et morati sunt ibi per tres diesAnd Josue rose before daylight, and removed the camp: and they departed from Setim, and came to the Jordan: he, and all the children of Israel, and they abode there for three days.
1. And Joshua rose up early in the morning, and they removed from Shittim, and came to Jordan, he and all the children of Israel; and they lodged there before they passed over.
3:1. And so, Joshua arose in the night, and he moved the camp. And they departed from Shittim, and they went to the Jordan: he, and all the sons of Israel, and they remained there for three days.
3:1. 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.
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:

1: И встал Иисус рано поутру, и двинулись они от Ситтима и пришли к Иордану, он и все сыны Израилевы, и ночевали там, еще не переходя [его].
3:1
καὶ και and; even
ὤρθρισεν ορθριζω get up at dawn
Ἰησοῦς ιησους Iēsous; Iisus
τὸ ο the
πρωί πρωι early
καὶ και and; even
ἀπῆραν απαιρω remove; take away
ἐκ εκ from; out of
Σαττιν σαττιν and; even
ἤλθοσαν ερχομαι come; go
ἕως εως till; until
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
κατέλυσαν καταλυω dislodge; lodge
ἐκεῖ εκει there
πρὸ προ before; ahead of
τοῦ ο the
διαβῆναι διαβαινω step through; go across
3:1
וַ wa וְ and
יַּשְׁכֵּם֩ yyaškˌēm שׁכם rise early
יְהֹושֻׁ֨עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
בַּ ba בְּ in
הַ the
בֹּ֜קֶר bbˈōqer בֹּקֶר morning
וַ wa וְ and
יִּסְע֣וּ yyisʕˈû נסע pull out
מֵֽ mˈē מִן from
הַ ha הַ the
שִּׁטִּ֗ים ššiṭṭˈîm שִׁטִּים Shittim
וַ wa וְ and
יָּבֹ֨אוּ֙ yyāvˈōʔû בוא come
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
ה֖וּא hˌû הוּא he
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
וַ wa וְ and
יָּלִ֥נוּ yyālˌinû לין lodge
שָׁ֖ם šˌām שָׁם there
טֶ֥רֶם ṭˌerem טֶרֶם beginning
יַעֲבֹֽרוּ׃ yaʕᵃvˈōrû עבר pass
3:1. igitur Iosue de nocte consurgens movit castra egredientesque de Setthim venerunt ad Iordanem ipse et omnes filii Israhel et morati sunt ibi per tres dies
And Josue rose before daylight, and removed the camp: and they departed from Setim, and came to the Jordan: he, and all the children of Israel, and they abode there for three days.
3:1. And so, Joshua arose in the night, and he moved the camp. And they departed from Shittim, and they went to the Jordan: he, and all the sons of Israel, and they remained there for three days.
3:1. 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.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-6: На другой день после возвращения соглядатаев израильтяне двинулись из Ситтима в направлении к Иордану и на берегу его остановились. В это время окончились те три дня, которые назначены были народу для приготовления его к переходу через Иордан. В это время последовали новые распоряжения относительно порядка шествия и освящения народа.

1-2: Ночевали там согласно с первым значением еврейского глагола «лин», который употреблялся и в значении «пребывать», «оставаться»; в этом втором значении переведен он здесь у 70-ти (katelusan) и у блаж. Иеронима (morati sunt), а согласно с этим и в славянской Библии: сташа. Отступать от этого принятого у нас перевода нет особых побуждений. Объяснение через три дня см. в конце главы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
Preparation for Passing over the Jordan. B. C. 1451.

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.
Rahab, in mentioning to the spies the drying up of the Red Sea (ch. ii. 10), the report of which terrified the Canaanites more than anything else, intimates that those on that side the water expected that Jordan, that great defence of their country, would in like manner give way to them. Whether the Israelites had any expectation of it does not appear. God often did things for them which they looked not for, Isa. lxiv. 3. Now here we are told,
I. That they came to Jordan and lodged there, v. 1. Though they were not yet told how they should pass the river, and were unprovided for the passing of it in any ordinary way, yet they went forward in faith, having been told (ch. i. 11) that they should pass it. We must go on in the way of our duty though we foresee difficulties, trusting God to help us through them when we come to them. Let us proceed as far as we can, and depend on divine sufficiency for that which we find ourselves not sufficient for. In this march Joshua led them, and particular notice is taken of his early rising as there is afterwards upon other occasions (ch. vi. 12; vii. 16; viii. 10), which intimates how little he loved his ease, how much he loved his business, and what care and pains he was willing to take in it. Those that would bring great things to pass must rise early. Love not sleep, lest thou come to poverty. Joshua herein set a good example to the officers under him, and taught them to rise early, and to all that are in public stations especially to attend continually to the duty of their place.
II. That the people were directed to follow the ark. Officers were appointed to go through the host to give these directions (v. 2), that every Israelite might know both what to do and what to depend upon.
1. They might depend upon the ark to lead them; that is, upon God himself, of whose presence the ark was an instituted sign and token. It seems, the pillar of cloud and fire was removed, else that would have led them, unless we suppose that it now hovered over the ark and so they had a double guide: honour was put upon the ark, and a defence upon that glory. It is called here the ark of the covenant of the Lord their God. What greater encouragement could they have than this, that the Lord was their God, a God in covenant with them? Here was the ark of the covenant; if God be ours, we need not fear any evil. He was nigh to them, present with them, went before them: what could come amiss to those that were thus guided, thus guarded? Formerly the ark was carried in the midst of the camp, but now it went before them to search out a resting-place for them (Num. x. 33), and, as it were, to give them livery and seisin of the promised land, and put them in possession of it In the ark the tables of the law were, and over it the mercy-seat; for the divine law and grace reigning in the heart are the surest pledges of God's presence and favour, and those that would be led to the heavenly Canaan must take the law of God for their guide (if thou wilt enter into life keep the commandments) and have the great propitiation in their eye, looking for the mercy of our Lord Jesus Christ unto eternal life.
2. They might depend upon the priests and Levites, who were appointed for that purpose to carry the ark before them. The work of ministers is to hold forth the word of life, and to take care of the administration of those ordinances which are the tokens of God's presence and the instruments of his power and grace; and herein they must go before the people of God in their way to heaven.
3. The people must follow the ark: Remove from your place and go after it, (1.) As those that are resolved never to forsake it. Wherever God's ordinances are, there we must be; if they flit, we must remove and go after them. (2.) As those that are entirely satisfied in its guidance, that it will lead in the best way to the best end; and therefore, Lord, I will follow thee whithersoever thou goest. This must be all their car, to attend the motions of the ark, and follow it with an implicit faith. Thus must we walk after the rule of the word and the direction of the Spirit in every thing, so shall peace be upon us, as it now was upon the Israel of God. They must follow the priests as far as they carried the ark, but no further; so we must follow our ministers only as they follow Christ.
4. In following the ark, they must keep their distance, v. 4. They must none of them come within a thousand yards of the ark. (1.) They must thus express their awful and reverent regard to that token of God's presence, lest its familiarity with them should breed contempt. This charge to them not to come near was agreeable to that dispensation of darkness, bondage, and terror: but we now through Christ have access with boldness. (2.) Thus it was made to appear that the ark was able to protect itself, and needed not to be guarded by the men of war, but was itself a guard to them. With what a noble defiance of the enemy did it leave all it its friends half a mile behind except the unarmed priests that carried it as perfectly sufficient for its own safety and theirs that followed it! (3.) Thus it was the better seen by those that were to be led by it: That you may know the way by which you must go, seeing it, as it were, chalked out or tracked by the ark. Had they been allowed to come near it, they would have surrounded it, and none would have had the sight of it but those that were close to it; but, as it was put at such a distance before them, they would all have the satisfaction of seeing it, and would be animated by the sight. And it was with good reason that this provision was made for their encouragement: For you have not passed this way heretofore. This had been the character of all their way through the wilderness, it was an untrodden path, but this especially through Jordan. While we are here we must expect and prepare for unusual events, to pass ways that we have not passed before, and much more when we go hence; our way through the valley of the shadow of death is a way we have not gone before, which makes it the more formidable. But, if we have the assurance of God's presence, we need not fear; that will furnish us with such strength as we never had when we come to do a work we never did.
III. They were commanded to sanctify themselves, that they might be prepared to attend the ark; and with good reason: For to-morrow the Lord will do wonders among you, v. 5. See how magnificently he speaks of God's works: he doeth wonders, and is therefore to be adored, admired, and trusted in. See how intimately acquainted Joshua was with the divine counsels: he could tell before-hand what god would do, and when. See what preparation we must make to receive the discoveries of God's glory and the communications of his grace: we must sanctify ourselves. This we must do when we are to attend the ark, and God by it is about to do wonders among us; we must separate ourselves from all other cares, devote ourselves to God's honour, and cleanse ourselves from all filthiness of flesh and spirit. The people of Israel were now entering into the holy land, and therefore must sanctify themselves. God was about to give them uncommon instances of his favour, which by meditation and prayer they must compose their minds to a very careful observation of, that they might give God the glory, and take to themselves the comfort, of these appearances.

IV. The priests were ordered to take up the ark and carry it before the people, v. 6. It was the Levites' work ordinarily to carry the ark, Num. iv. 15. But on this great occasion the priests were ordered to do it. And they did as they were commanded, took up the ark, and did not think themselves disparaged, went before the people, and did not thing themselves exposed; the ark they carried was both their honour and their defence. And now we may suppose that prayer of Moses used, when the ark set forward (Num. x. 35), Rise up, Lord and let they enemies be scattered. Magistrates are here instructed to stir up ministers to their work, and to make use of their authority for the furtherance of religion. Ministers must likewise learn to go before in the way of God, and not to shrink nor draw back when dangers are before them. They must expect to be most struck at, but they know whom they have trusted.
Adam Clarke: Commentary on the Bible - 1831
3:1: Joshua rose early - Archbishop Usher supposes that this was upon Wednesday, the 28th of April, A. M. 2553, the fortieth year after the exodus from Egypt. From Shittim, where they had lately been encamped, to Jordan, was about sixty stadia, according to Josephus; that is, about eight English miles.
Albert Barnes: Notes on the Bible - 1834
3:1: "The acacia groves" (Exo 25:5 note) of Shittim on both sides of Jordan line the upper terraces of the valley (compare Kg2 6:4). They would be in this part at some six miles distance from the river itself.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:1: rose early: Archbishop Usher supposes, that this was upon Wednesday, the 28th of April, am 2553, the fortieth year of the Exodus from Egypt. From Shittim, where the israelites had been encamped for about two months (Deu 1:3), to the Jordan, was, according to Josephus, about sixty stadia; that is, between seven and eight English miles. Gen 22:3; Psa 119:60; Jer 7:13, Jer 25:3, Jer 26:5; Mar 1:35
Shittim: Jos 2:1; Num 25:1; Mic 6:5
Jordan: Jordan, called by the Arabs El Sharia, takes its rise in Anti-Libanus, about twelve miles north of Cesarea Philippi, now Banias; and, having run about twelve miles southward, it receives a considerable stream, which is now called the Moiet Hasbeia. About 15 miles farther, it forms the waters of Merom or Semechon, now Houle; and, after running about 28 miles more, it passes through the lake of Gennesareth, and thence runs southward till it loses itself in the Dead Sea; its whole course being about 160 miles.
Carl Friedrich Keil and Franz Delitzsch
3:1
Josh 3:1-4
"Arrangements for the Passage through the Jordan. - When they reached the Jordan, the Israelites rested till they passed over. לוּן, to pass the night; then in a wider sense to tarry, Prov 15:31; here it means to rest. According to Josh 3:2, they stayed there three days. "At the end (after the expiration) of three days" cannot refer to the three days mentioned in Josh 1:11, if only because of the omission of the article, apart from the reasons given in the note upon Josh 1:11, which preclude the supposition that the two are identical. The reasons why the Israelites stayed three days by the side of the Jordan, after leaving Shittim, are not given, but they are not difficult to guess; for, in the first place, before it could be possible to pass into an enemy's country, not only with an army, but with all the people, including wives, children, and all their possessions, and especially when the river had first of all to be crossed, it must have been necessary to make many preparations, which would easily occupy two or three days. Besides this, the Jordan at that time was so high as to overflow its banks, so that it was impossible to cross the fords, and they were obliged to wait till this obstruction was removed. But as soon as Joshua was assured that the Lord would make a way for His people, he issued the following instructions through the proper officers to all the people in the camp: "When ye see the ark of the covenant of the Lord your God, and (see) the Levitical priests bear it, then ye shall remove from your place, and go after it: 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 yesterday and the day before." On the expression "the Levitical priests," see at Deut 31:25, as compared with Josh 3:9 and Josh 17:9. בּינו, both here and in Josh 8:11, should probably be pointed בּינו (vid., Ewald, 266, a.). This command referred simply to the march from the last resting-place by the Jordan into the river itself, and not to the passage through the river, during which the priests remained standing with the ark in the bed of the river until the people had all passed through (Josh 3:8 and Josh 3:17).
(Note: Knobel maintains that this statement, according to which the Israelites were more than 2000 cubits from the place of crossing, is not in harmony with Josh 3:1, where they are said to have been by the Jordan already; but he can only show this supposed discrepancy in the text by so pressing the expression, they "came to Jordan," as to make it mean that the whole nation was encamped so close to the edge of the river, that at the very first step the people took their feet would touch the water.)
The people were to keep about 2000 cubits away from the ark. This was not done, however, to prevent their going wrong in the unknown way, and so missing the ford, for that was impossible under the circumstances; but the ark was carried in front of the people, not so much to show the road as to make a road by dividing the waters of the Jordan, and the people were to keep at a distance from it, that they might not lose sight of the ark, but keep their eyes fixed upon it, and know the road by looking at the ark of the covenant by which the road had been made, i.e., might know and observe how the Lord, through the medium of the ark, was leading them to Canaan by a way which they had never traversed before, i.e., by a miraculous way.
Josh 3:5-6
Joshua then issued instructions (a) to the people to sanctify themselves, because on the morrow the Lord would do wonders among them; and (b) to the priests, to carry the ark of the covenant in front of the people. The issuing of these commands with the prediction of the miracle presupposes that the Lord had already made known His will to Joshua, and serves to confirm our conclusions as to the arrangement of the materials. The sanctification of the people did not consist in the washing of their clothes, which is mentioned in Ex 19:10, Ex 19:14, in connection with the act of sanctification, for there was no time for this; nor did it consist in merely changing their clothes, which might be a substitute for washing, according to Gen 35:2, or in abstinence from connubial intercourse (Ex 19:15), for this was only the outward side of sanctification. It consisted in spiritual purification also, i.e., in turning the heart to God, in faith and trust in His promise, and in willing obedience to His commandments, that they should lay to heart in a proper way the miracle of grace which the Lord was about to work in the midst of them and on their behalf on the following day. "Wonders:" those miraculous displays of the omnipotence of God for the realization of His covenant of grace, which He had already promised in connection with the conquest of Canaan (Ex 34:10). In Josh 3:6, where the command to the priests is given, the fulfilment of the command is also mentioned, and the course of events anticipated in consequence.
Geneva 1599
3:1 And Joshua rose early in the morning; and they removed from Shittim, and came to (a) Jordan, he and all the children of Israel, and lodged there before they passed over.
(a) Which according to the Hebrews was in March, about 40 days after Moses' death.
John Gill
3:1 And Joshua rose early in the morning,.... The morning after the spies had returned and made their report; which, as Kimchi rightly observes, was the ninth of Nisan; for on the morrow, which was the tenth, the people passed over Jordan, see Josh 3:5. Moses, according to the Jewish writers, died on the seventh of Adar or February; the thirty days of his mourning ended the seventh of Nisan or March; two days before they were ended the spies were sent, who returned on the eighth day of the month; and the morning following Joshua rose early, which shows his readiness and alacrity to proceed in the expedition he was directed and encouraged to:
and they removed from Shittim, and came to Jordan; from Shittim in the plains of Moab, to the river Jordan:
he and all the children of Israel; he as their general, and they an army of six hundred thousand fighting men under him, besides women and children, and others that came along with them:
and lodged there before they passed over; lay there encamped a night before they passed over the river Jordan.
John Wesley
3:1 In the morning - Not after the return of the spies, but after the three days, Josh 1:11, as it follows, Josh 3:2. Lodge there - That night, that they might go over in the day time, that the miracle might be more evident and unquestionable, and strike the greater terror into their enemies.
Robert Jamieson, A. R. Fausset and David Brown
3:1 JOSHUA COMES TO JORDAN. (Josh 3:1-6)
Joshua rose early in the morning--On the day following that on which the spies had returned with their encouraging report. The camp was broken up in "Shittim" (the acacia groves), and removed to the eastern bank of the Jordan. The duration of their stay is indicated (Josh 3:2), being, according to Hebrew reckoning, only one entire day, including the evening of arrival and the morning of the passage; and such a time would be absolutely necessary for so motley an assemblage of men, women, and children, with all their gear and cattle to make ready for going into an enemy's country.
3:23:2: Եւ եղեւ յետ երից աւուրց, անցի՛ն դպիրքն ընդ բանակն,
2. Երեք օր յետոյ վերակացուներն անցան բանակատեղիի միջով
2 Երեք օր յետոյ ոստիկանները բանակին մէջէն անցան
Եւ եղեւ յետ երից աւուրց անցին դպիրքն ընդ բանակն:

3:2: Եւ եղեւ յետ երից աւուրց, անցի՛ն դպիրքն ընդ բանակն,
2. Երեք օր յետոյ վերակացուներն անցան բանակատեղիի միջով
2 Երեք օր յետոյ ոստիկանները բանակին մէջէն անցան
zohrab-1805▾ eastern-1994▾ western am▾
3:22: Чрез три дня пошли надзиратели по стану
3:2 καὶ και and; even ἐγένετο γινομαι happen; become μετὰ μετα with; amid τρεῖς τρεις three ἡμέρας ημερα day διῆλθον διερχομαι pass through; spread οἱ ο the γραμματεῖς γραμματευς scholar διὰ δια through; because of τῆς ο the παρεμβολῆς παρεμβολη encampment; barracks
3:2 וַ wa וְ and יְהִ֕י yᵊhˈî היה be מִ mi מִן from קְצֵ֖ה qᵊṣˌē קָצֶה end שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three יָמִ֑ים yāmˈîm יֹום day וַ wa וְ and יַּעַבְר֥וּ yyaʕavrˌû עבר pass הַ ha הַ the שֹּׁטְרִ֖ים ššōṭᵊrˌîm שׁטר register בְּ bᵊ בְּ in קֶ֥רֶב qˌerev קֶרֶב interior הַֽ hˈa הַ the מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
3:2. quibus evolutis transierunt praecones per castrorum mediumAfter which, the heralds went through the midst of the camp,
2. And it came to pass after three days, that the officers went through the midst of the camp;
3:2. After these things unfolded, announcers passed through the midst of the camp,
3:2. And it came to pass after three days, that the officers went through the host;
And it came to pass after three days, that the officers went through the host:

2: Чрез три дня пошли надзиратели по стану
3:2
καὶ και and; even
ἐγένετο γινομαι happen; become
μετὰ μετα with; amid
τρεῖς τρεις three
ἡμέρας ημερα day
διῆλθον διερχομαι pass through; spread
οἱ ο the
γραμματεῖς γραμματευς scholar
διὰ δια through; because of
τῆς ο the
παρεμβολῆς παρεμβολη encampment; barracks
3:2
וַ wa וְ and
יְהִ֕י yᵊhˈî היה be
מִ mi מִן from
קְצֵ֖ה qᵊṣˌē קָצֶה end
שְׁלֹ֣שֶׁת šᵊlˈōšeṯ שָׁלֹשׁ three
יָמִ֑ים yāmˈîm יֹום day
וַ wa וְ and
יַּעַבְר֥וּ yyaʕavrˌû עבר pass
הַ ha הַ the
שֹּׁטְרִ֖ים ššōṭᵊrˌîm שׁטר register
בְּ bᵊ בְּ in
קֶ֥רֶב qˌerev קֶרֶב interior
הַֽ hˈa הַ the
מַּחֲנֶֽה׃ mmaḥᵃnˈeh מַחֲנֶה camp
3:2. quibus evolutis transierunt praecones per castrorum medium
After which, the heralds went through the midst of the camp,
3:2. After these things unfolded, announcers passed through the midst of the camp,
3:2. And it came to pass after three days, that the officers went through the host;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:2: After three days - These three days are probably to be thus understood: As soon as Joshua took the command of the army, he sent the spies to ascertain the state of Jericho; as we have seen Jos 1:12. They returned at the end of three days, or rather on the third day, and made their report. It was at this time, immediately on the return of the spies, that he made the proclamation mentioned here; in consequence of which the people immediately struck their tents, and marched forward to Jordan.
Albert Barnes: Notes on the Bible - 1834
3:2: These days (Jos 1:11 note) were no doubt occupied in preparations of various kinds. The host consisted not of armed men only, but of women and children also; and many arrangements would be necessary before they actually advanced into a hostile country.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:2: three days: Jos 1:10, Jos 1:11
Geneva 1599
3:2 And it came to pass after (b) three days, that the officers went through the host;
(b) Which was given to prepare food (Josh 1:11).
John Gill
3:2 And it came to pass after three days,.... At the end of the three days they were bid to prepare food for their expedition, and to go over Jordan, Josh 1:11,
that the officers went through the host; the camp of Israel; very probably the same as in Josh 1:10; this was, no doubt, by the order of Joshua, and who was directed to it by the Lord.
John Wesley
3:2 After three days - Either at the end of them, or upon the last of them. Through the host - The second time to give them more particular directions, as they had given them a general notice, Josh 1:10-11.
Robert Jamieson, A. R. Fausset and David Brown
3:2 the officers went through the host; And they commanded the people--The instructions given at this time and in this place were different from those described (Josh 1:11).
3:33:3: եւ պատուիրեցին ժողովրդեանն եւ ասեն. Յորժամ տեսանիցէք զտապանակ ուխտին Տեառն Աստուծոյ ձերոյ, եւ զքահանա՛յսն մեր, եւ զՂեւտացիսն որ բարձեալ ունիցին զնա՝ ※ եւ դո՛ւք խաղասջիք ՚ի տեղեաց ձերոց եւ գնասջի՛ք զհետ նորա[2126]։ [2126] Ոմանք. Տեառն Աստուծոյ մերոյ... դուք խաղաս՛՛։
3. եւ պատուէր տուեցին ժողովրդին՝ ասելով. «Երբ տեսնէք ձեր Տէր Աստծու ուխտի տապանակը, այն տանող ղեւտացիներին ու մեր քահանաներին, դուք էլ ելէ՛ք ձեր տեղերից եւ գնացէ՛ք տապանակի յետեւից:
3 Եւ ժողովուրդին պատուիրելով՝ ըսին. «Երբ ձեր Տէր Աստուծոյն ուխտին տապանակը տեսնէք ու Ղեւտացի քահանաները՝ որոնք զանիկա կը տանին, դուք ալ ձեր տեղերէն ելէք ու անոր ետեւէն գացէք։
եւ պատուիրեցին ժողովրդեանն եւ ասեն. Յորժամ տեսանիցէք զտապանակ ուխտին Տեառն Աստուծոյ ձերոյ, եւ զքահանայսն [25]մեր եւ`` զՂեւտացիսն որ բարձեալ ունիցին զնա, եւ դուք խաղասջիք ի տեղեաց ձերոց եւ գնասջիք զհետ նորա:

3:3: եւ պատուիրեցին ժողովրդեանն եւ ասեն. Յորժամ տեսանիցէք զտապանակ ուխտին Տեառն Աստուծոյ ձերոյ, եւ զքահանա՛յսն մեր, եւ զՂեւտացիսն որ բարձեալ ունիցին զնա՝ ※ եւ դո՛ւք խաղասջիք ՚ի տեղեաց ձերոց եւ գնասջի՛ք զհետ նորա[2126]։
[2126] Ոմանք. Տեառն Աստուծոյ մերոյ... դուք խաղաս՛՛։
3. եւ պատուէր տուեցին ժողովրդին՝ ասելով. «Երբ տեսնէք ձեր Տէր Աստծու ուխտի տապանակը, այն տանող ղեւտացիներին ու մեր քահանաներին, դուք էլ ելէ՛ք ձեր տեղերից եւ գնացէ՛ք տապանակի յետեւից:
3 Եւ ժողովուրդին պատուիրելով՝ ըսին. «Երբ ձեր Տէր Աստուծոյն ուխտին տապանակը տեսնէք ու Ղեւտացի քահանաները՝ որոնք զանիկա կը տանին, դուք ալ ձեր տեղերէն ելէք ու անոր ետեւէն գացէք։
zohrab-1805▾ eastern-1994▾ western am▾
3:33: и дали народу повеление, говоря: когда увидите ковчег завета Господа Бога вашего и священников [и] левитов, несущих его, то и вы двиньтесь с места своего и идите за ним;
3:3 καὶ και and; even ἐνετείλαντο εντελλομαι direct; enjoin τῷ ο the λαῷ λαος populace; population λέγοντες λεγω tell; declare ὅταν οταν when; once ἴδητε οραω view; see τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our καὶ και and; even τοὺς ο the ἱερεῖς ιερευς priest ἡμῶν ημων our καὶ και and; even τοὺς ο the Λευίτας λευιτης Leuΐtēs; Leitis αἴροντας αιρω lift; remove αὐτήν αυτος he; him ἀπαρεῖτε απαιρω remove; take away ἀπὸ απο from; away τῶν ο the τόπων τοπος place; locality ὑμῶν υμων your καὶ και and; even πορεύεσθε πορευομαι travel; go ὀπίσω οπισω in back; after αὐτῆς αυτος he; him
3:3 וַ wa וְ and יְצַוּוּ֮ yᵊṣawwˈû צוה command אֶת־ ʔeṯ- אֵת [object marker] הָ hā הַ the עָ֣ם ʕˈām עַם people לֵ lē לְ to אמֹר֒ ʔmˌōr אמר say כִּ ki כְּ as רְאֹֽותְכֶ֗ם rᵊʔˈôṯᵊḵˈem ראה see אֵ֣ת ʔˈēṯ אֵת [object marker] אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s) וְ wᵊ וְ and הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest הַ ha הַ the לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite נֹשְׂאִ֖ים nōśᵊʔˌîm נשׂא lift אֹתֹ֑ו ʔōṯˈô אֵת [object marker] וְ wᵊ וְ and אַתֶּ֗ם ʔattˈem אַתֶּם you תִּסְעוּ֙ tisʕˌû נסע pull out מִ mi מִן from מְּקֹ֣ומְכֶ֔ם mmᵊqˈômᵊḵˈem מָקֹום place וַ wa וְ and הֲלַכְתֶּ֖ם hᵃlaḵtˌem הלך walk אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
3:3. et clamare coeperunt quando videritis arcam foederis Domini Dei vestri et sacerdotes stirpis leviticae portantes eam vos quoque consurgite et sequimini praecedentesAnd began to proclaim: When you shall see the ark of the covenant of the Lord your God, and the priests of the race of Levi carrying it, rise you up also, and follow them as they go before:
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.
3:3. and they began to proclaim: “When you will see the ark of the covenant of the Lord your God, and the priests of the stock of Levi carrying it, you also shall rise up and follow those who are going before you.
3:3. 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.
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:

3: и дали народу повеление, говоря: когда увидите ковчег завета Господа Бога вашего и священников [и] левитов, несущих его, то и вы двиньтесь с места своего и идите за ним;
3:3
καὶ και and; even
ἐνετείλαντο εντελλομαι direct; enjoin
τῷ ο the
λαῷ λαος populace; population
λέγοντες λεγω tell; declare
ὅταν οταν when; once
ἴδητε οραω view; see
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
καὶ και and; even
τοὺς ο the
ἱερεῖς ιερευς priest
ἡμῶν ημων our
καὶ και and; even
τοὺς ο the
Λευίτας λευιτης Leuΐtēs; Leitis
αἴροντας αιρω lift; remove
αὐτήν αυτος he; him
ἀπαρεῖτε απαιρω remove; take away
ἀπὸ απο from; away
τῶν ο the
τόπων τοπος place; locality
ὑμῶν υμων your
καὶ και and; even
πορεύεσθε πορευομαι travel; go
ὀπίσω οπισω in back; after
αὐτῆς αυτος he; him
3:3
וַ wa וְ and
יְצַוּוּ֮ yᵊṣawwˈû צוה command
אֶת־ ʔeṯ- אֵת [object marker]
הָ הַ the
עָ֣ם ʕˈām עַם people
לֵ לְ to
אמֹר֒ ʔmˌōr אמר say
כִּ ki כְּ as
רְאֹֽותְכֶ֗ם rᵊʔˈôṯᵊḵˈem ראה see
אֵ֣ת ʔˈēṯ אֵת [object marker]
אֲרֹ֤ון ʔᵃrˈôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֱלֹ֣הֵיכֶ֔ם ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
וְ wᵊ וְ and
הַ ha הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
הַ ha הַ the
לְוִיִּ֔ם lᵊwiyyˈim לֵוִי Levite
נֹשְׂאִ֖ים nōśᵊʔˌîm נשׂא lift
אֹתֹ֑ו ʔōṯˈô אֵת [object marker]
וְ wᵊ וְ and
אַתֶּ֗ם ʔattˈem אַתֶּם you
תִּסְעוּ֙ tisʕˌû נסע pull out
מִ mi מִן from
מְּקֹ֣ומְכֶ֔ם mmᵊqˈômᵊḵˈem מָקֹום place
וַ wa וְ and
הֲלַכְתֶּ֖ם hᵃlaḵtˌem הלך walk
אַחֲרָֽיו׃ ʔaḥᵃrˈāʸw אַחַר after
3:3. et clamare coeperunt quando videritis arcam foederis Domini Dei vestri et sacerdotes stirpis leviticae portantes eam vos quoque consurgite et sequimini praecedentes
And began to proclaim: When you shall see the ark of the covenant of the Lord your God, and the priests of the race of Levi carrying it, rise you up also, and follow them as they go before:
3:3. and they began to proclaim: “When you will see the ark of the covenant of the Lord your God, and the priests of the stock of Levi carrying it, you also shall rise up and follow those who are going before you.
3:3. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-4: Когда израильский стан расположился на берегу Иордана, последовал новый ряд распоряжений, относящихся к самому переходу через Иордан. Надзирателями было объявлено народу, чтобы он двинулся в путь вслед за Ковчегом Завета Господня, несомым священниками левитами, в расстоянии не менее 2000: локтей. Слова Господа Бога вашего составляют передачу еврейского текста и некоторых из греческих списков; слав. перевод: Господа Бога нашего согласуется с большинством греческих списков. (Бог ваш по еврейскому тексту — Элогекем, Бог наш — Элогену). Как в данном месте, так и в других, греческий перевод данного библейского выражения представляет ту особенность, что местоимение: «ваш» по еврейскому тексту заменяется в первом местоимением «наш» (VIII:7; X:19: и др. м.). При суждении о том, которое из этих местоимений было первоначальным в библейском тексте, нужно иметь в виду то, что в кн. Иисуса Навина употреблено в большом числе мест, одинаково по еврейскому тексту и греко-славянскому переводу, божественное имя: Бог ваш (I:11, 13, 15; III:9; IV:23; XXII:3, 4), чем имя Бог наш (XXII:19, 29; XXIV:17, 18, 24). Преобладающее употребление первого из этих выражений и точная передача его в большинстве мест по греко-славянскому переводу дают некоторое право смотреть на немногие места греко-славянского перевода, в которых сделано отступление в данном отношении от еврейского текста, как на исключения из общего правила, зависевшие, вероятно, от неясного начертания местоименного окончания. То в частности, что в III:9, где переданы слова Иисуса Навина, обращенные к народу, употреблено имя Бог ваш, по еврейскому тексту и славянскому переводу, согласно с некоторыми греческими списками и Альдинской Библией, располагает думать, что это же божественное имя читалось в III:3, где изложены слова надзирателей, обращенные также к народу. Слова (наших и) читаются в древнейших и весьма многих позднейших списках перевода 70-ти за единичными исключениями, а согласно с этим и в славянской Библии, но не читаются в еврейском тексте, переводе блаж. Иеронима, равно как в Комплютенской Полиглотте. Включение в текст или исключение из него слова наших не изменяет его смысла, так как под священниками («гаккоганим» — с определительным членом) разумеются во всяком случае израильские священники из рода Аарона; но привнесенный здесь союз и имеет важное значение для понимания этого места. По еврейскому тексту: когда увидите Ковчег… и священников левитов («гаккоганим галеавиим») несущих его…. Ковчег Завета Господня, при переходе через Иордан, несли священники из сынов Левииных (Втор XXXI:9) или Левиина колена (Втор X:8). По греко-славянскому переводу Ковчег несли и жерцы нашя и левиты, не имевшие сана священства. Какой из этих переводов представляет точную передачу первоначального библейского текста, это в достаточной степени выясняется другими местами книги Иисуса Навина. Так, в III:6, по еврейскому тексту и греко-славянскому переводу одинаково. Иисус Навин говорит священникам, не упоминая о левитах, чтобы они подняли Ковчег Завета. В IV:9: говорится о месте среди Иордана, на котором стояли ноги священников, несших Ковчег Завета, без упоминания о левитах. По IV:16–17, Иисус Навин передает божественное повеление священникам, несущим Ковчег откровения, чтобы они вышли из Иордана. Совершенное неупоминание в этих местах, изображающих самое совершение перехода через Иордан, о левитах, как участвовавших вместе со священниками в несении Ковчега Господня, показывает, что и в III:3: по первоначальному библейскому тексту говорится только о священниках левитах, а не о священниках и левитах. Правильность этого объяснения видна еще из того, что во Втор XVII:18; XXIV:8: то же еврейское выражение «священники левиты» передано у 70-ти словами (oi iereiV oi Leuitai) = священники левиты, без союза и. Ввиду этого на греко-славянскую передачу этого выражения в III:3: и VIII:33, где также привнесен в это название ветхозаветных священников союз: и, нужно смотреть, как на исключительное явление, свойственное греческому переводчику этой книги [Известно, что греческий перевод 70-ти в различных книгах Ветхого Завета имеет свои особенности, объясняемые тем, что он сделан был различными лицами. Cм. Корсунский перевод LXX, с. 56. Книга Иисуса Навина не принадлежит к тем священным книгам, греческий перевод которых отличается точностью и верностью (там же, с. 88).].
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:3: Num 10:33
When ye see: Jos 3:11
the priests: Jos 3:6, Jos 3:8, Jos 3:14-17, Jos 4:10, Jos 6:6; Num 4:15; Deu 31:9, Deu 31:25; Sa2 6:3, Sa2 6:13; Ch1 15:11; Ch1 15:12
ye shall remove: Exo 13:21, Exo 13:22; Mat 8:19, Mat 16:24; Rev 14:4
John Gill
3:3 And they commanded the people,.... In the name of Joshua, by whom they were sent:
saying, when ye see the ark of the covenant of the Lord your God, and the priests the Levites bearing it: the Targum reads, the priests and Levites; so the Septuagint: it was the business of the Levites, particularly the Kohathites, to bear the ark in journeying, but here the priests, who also were Levites, were to carry it: it is remarked in the Talmud (p), that there are three places in which the priests are said to bear the ark; here, and when they surrounded Jericho, Josh 6:6; and when it was returned to its place in the times of David, 2Kings 15:29; and Kimchi and Abarbinel observe a fourth, when it was brought into Solomon's temple, 3Kings 8:6,
then ye shall remove from your place, and go after it; their usual signal for marching was the cloud, when that was taken up, Num 9:17, &c. but now the ark, the clouds of glory having removed at the death of Moses, and were seen no more, as Abarbinel and other Jewish writers observe; and therefore it was proper the Israelites should be made acquainted with this signal; for, as Jarchi says, this journey was different from all the journeys (though that of the three days journey from Sinai must be excepted, Num 10:33), for all the time Moses was in being, the pillar of cloud marched first and showed them the way, and the ark moved after two of the standards (Judah and Reuben), and now the ark went first: the cloud was a figure of the dark and cloudy dispensation of the law, particularly the ceremonial law, the shadow of good things to come, and which continued only during the former state, and discontinued to be of any use when the Mosaic dispensation ceased, and when Joshua or Jesus was come: the ark was a type of Christ, the forerunner for us entered, and whom we are to follow whithersoever he goes or directs to, in the exercise of grace and performance of duty; and the ark being carried now by different persons, may denote that Christ was held forth in a weaker manner under the legal dispensation, and by his apostles and ministers under the Gospel dispensation in a clearer and stronger manner, and who are to be followed no further or longer than as they bear the ark or direct to Christ.
(p) T. Bab. Sotah, fol. 33. 2.
John Wesley
3:3 Commanded the people - In Joshua's name, and by his authority. Priests and Levites - Who were not only Levites, but priests also. For altho' the Levites were to carry the ark, Num 4:1-15, yet the priests might perform that office, and did so upon some solemn occasions. Go after it - Towards Jordan, to go over it in such a manner as I am about to describe. 'Till this time the ark went in the middle of the cloudy pillar, now it goes in the front. Probably the pillar of fire and cloud was still hovering over the ark.
Robert Jamieson, A. R. Fausset and David Brown
3:3 When ye see the ark . . ., and the priests the Levites bearing it--The usual position of the ark, when at rest, was in the center of the camp; and, during a march, in the middle of the procession. On this occasion it was to occupy the van, and be borne, not by the Kohathite Levites, but the priests, as on all solemn and extraordinary occasions (compare Num 4:15; Josh 6:6; 3Kings 8:3-6).
then ye shall . . . go after it. Yet there shall be a space between you and it--These instructions refer exclusively to the advance into the river. The distance which the people were to keep in the rear of the ark was nearly a mile. Had they crowded too near the ark, the view would have been intercepted, and this intervening space, therefore, was ordered, that the chest containing the sacred symbols might be distinctly visible to all parts of the camp, and be recognized as their guide in the untrodden way.
3:43:4: Բայց հեռագո՛յն լինիցի ընդ ձեզ եւ ընդ նոսա՝ որչափ կանգունք երկո՛ւց հազարաց, զտեղի՛ առնուցուք եւ ո՛չ մերձենայցէք ՚ի նա. զի գիտիցէք զճանապարհն ընդ որ երթայցէք. զի ո՛չ էք երթալոց զճանապարհ երէկին եւ եռանդի[2127]։ [2127] Ոմանք. Լիցի ընդ ձեզ եւ ընդ նա՝ որչափ... ընդ որ երթիցէք. կամ՝ գնայցէք։ Օրինակ մի. Զճանապարհ երեկոյին եւ առաւօտին։
4. Բայց ձեր եւ նրանց միջեւ երկու հազար կանգունի չափ հեռաւորութիւն պիտի լինի: Կանգնեցէ՛ք եւ մի՛ մօտեցէք նրան, որպէսզի իմանաք այն ճանապարհը, որով պիտի գնաք, որովհետեւ երէեկուայ եւ նախորդ օրուայ ճանապարհով չէք գնալու»:
4 Բայց ձեր ու անոր մէջտեղ երկու հազար կանգունի չափ միջոց պէտք է ըլլայ։ Անոր չմօտենաք, որպէս զի երթալու ճամբանիդ գիտնաք. քանզի ասկէ առաջ այս ճամբայէն անցած չէք»։
բայց հեռագոյն լինիցի ընդ ձեզ եւ ընդ [26]նոսա` որչափ կանգունք երկուց հազարաց. [27]զտեղի առնուցուք`` եւ ոչ մերձենայցէք ի նա, զի գիտիցէք զճանապարհն ընդ որ երթայցէք. զի ոչ [28]էք երթալոց զճանապարհ երեկին եւ եռանդի:

3:4: Բայց հեռագո՛յն լինիցի ընդ ձեզ եւ ընդ նոսա՝ որչափ կանգունք երկո՛ւց հազարաց, զտեղի՛ առնուցուք եւ ո՛չ մերձենայցէք ՚ի նա. զի գիտիցէք զճանապարհն ընդ որ երթայցէք. զի ո՛չ էք երթալոց զճանապարհ երէկին եւ եռանդի[2127]։
[2127] Ոմանք. Լիցի ընդ ձեզ եւ ընդ նա՝ որչափ... ընդ որ երթիցէք. կամ՝ գնայցէք։ Օրինակ մի. Զճանապարհ երեկոյին եւ առաւօտին։
4. Բայց ձեր եւ նրանց միջեւ երկու հազար կանգունի չափ հեռաւորութիւն պիտի լինի: Կանգնեցէ՛ք եւ մի՛ մօտեցէք նրան, որպէսզի իմանաք այն ճանապարհը, որով պիտի գնաք, որովհետեւ երէեկուայ եւ նախորդ օրուայ ճանապարհով չէք գնալու»:
4 Բայց ձեր ու անոր մէջտեղ երկու հազար կանգունի չափ միջոց պէտք է ըլլայ։ Անոր չմօտենաք, որպէս զի երթալու ճամբանիդ գիտնաք. քանզի ասկէ առաջ այս ճամբայէն անցած չէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:44: впрочем расстояние между вами и им должно быть до двух тысяч локтей мерою; не подходите к нему близко, чтобы знать вам путь, по которому идти; ибо вы не ходили сим путем ни вчера, ни третьего дня.
3:4 ἀλλὰ αλλα but μακρὰν μακραν far away ἔστω ειμι be ἀνὰ ανα.1 up; each μέσον μεσος in the midst; in the middle ὑμῶν υμων your καὶ και and; even ἐκείνης εκεινος that ὅσον οσος as much as; as many as δισχιλίους δισχιλιοι two thousand πήχεις πηχυς forearm; foot and a half στήσεσθε ιστημι stand; establish μὴ μη not προσεγγίσητε προσεγγιζω get close to αὐτῇ αυτος he; him ἵν᾿ ινα so; that ἐπίστησθε επισταμαι well aware; stand over τὴν ο the ὁδόν οδος way; journey ἣν ος who; what πορεύεσθε πορευομαι travel; go αὐτήν αυτος he; him οὐ ου not γὰρ γαρ for πεπόρευσθε πορευομαι travel; go τὴν ο the ὁδὸν οδος way; journey ἀπ᾿ απο from; away ἐχθὲς χθες yesterday καὶ και and; even τρίτης τριτος third ἡμέρας ημερα day
3:4 אַ֣ךְ׀ ʔˈaḵ אַךְ only רָחֹ֣וק rāḥˈôq רָחֹוק remote יִהְיֶ֗ה yihyˈeh היה be בֵּֽינֵיכֶם֙ bˈênêḵem בַּיִן interval וּו *û וְ and בֵינָ֔יובינו *vênˈāʸw בַּיִן interval כְּ kᵊ כְּ as אַלְפַּ֥יִם ʔalpˌayim אֶלֶף thousand אַמָּ֖ה ʔammˌā אַמָּה cubit בַּ ba בְּ in † הַ the מִּדָּ֑ה mmiddˈā מִדָּה measured stretch אַֽל־ ʔˈal- אַל not תִּקְרְב֣וּ tiqrᵊvˈû קרב approach אֵלָ֗יו ʔēlˈāʸw אֶל to לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תֵּֽדְעוּ֙ tˈēḏᵊʕû ידע know אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative] תֵּֽלְכוּ־ tˈēlᵊḵû- הלך walk בָ֔הּ vˈāh בְּ in כִּ֣י kˈî כִּי that לֹ֧א lˈō לֹא not עֲבַרְתֶּ֛ם ʕᵃvartˈem עבר pass בַּ ba בְּ in † הַ the דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way מִ mi מִן from תְּמֹ֥ול ttᵊmˌôl תְּמֹול yesterday שִׁלְשֹֽׁום׃ ס šilšˈôm . s שִׁלְשֹׁום day before yesterday
3:4. sitque inter vos et arcam spatium cubitorum duum milium ut procul videre possitis et nosse per quam viam ingrediamini quia prius non ambulastis per eam et cavete ne adpropinquetis ad arcamAnd let there be between you and the ark the space of two thousand cubits: that you may see it afar off, and know which way you must go: for you have not gone this way before: and take care you come not near the ark.
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.
3:4. And let there be, between you and the ark, the space of two thousand cubits, so that you may be able to see it from far away, and to know along which way you should advance. For you have not walked this way before. And be careful that you do not approach the ark.”
3:4. 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.
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:

4: впрочем расстояние между вами и им должно быть до двух тысяч локтей мерою; не подходите к нему близко, чтобы знать вам путь, по которому идти; ибо вы не ходили сим путем ни вчера, ни третьего дня.
3:4
ἀλλὰ αλλα but
μακρὰν μακραν far away
ἔστω ειμι be
ἀνὰ ανα.1 up; each
μέσον μεσος in the midst; in the middle
ὑμῶν υμων your
καὶ και and; even
ἐκείνης εκεινος that
ὅσον οσος as much as; as many as
δισχιλίους δισχιλιοι two thousand
πήχεις πηχυς forearm; foot and a half
στήσεσθε ιστημι stand; establish
μὴ μη not
προσεγγίσητε προσεγγιζω get close to
αὐτῇ αυτος he; him
ἵν᾿ ινα so; that
ἐπίστησθε επισταμαι well aware; stand over
τὴν ο the
ὁδόν οδος way; journey
ἣν ος who; what
πορεύεσθε πορευομαι travel; go
αὐτήν αυτος he; him
οὐ ου not
γὰρ γαρ for
πεπόρευσθε πορευομαι travel; go
τὴν ο the
ὁδὸν οδος way; journey
ἀπ᾿ απο from; away
ἐχθὲς χθες yesterday
καὶ και and; even
τρίτης τριτος third
ἡμέρας ημερα day
3:4
אַ֣ךְ׀ ʔˈaḵ אַךְ only
רָחֹ֣וק rāḥˈôq רָחֹוק remote
יִהְיֶ֗ה yihyˈeh היה be
בֵּֽינֵיכֶם֙ bˈênêḵem בַּיִן interval
וּו
וְ and
בֵינָ֔יובינו
*vênˈāʸw בַּיִן interval
כְּ kᵊ כְּ as
אַלְפַּ֥יִם ʔalpˌayim אֶלֶף thousand
אַמָּ֖ה ʔammˌā אַמָּה cubit
בַּ ba בְּ in
הַ the
מִּדָּ֑ה mmiddˈā מִדָּה measured stretch
אַֽל־ ʔˈal- אַל not
תִּקְרְב֣וּ tiqrᵊvˈû קרב approach
אֵלָ֗יו ʔēlˈāʸw אֶל to
לְמַ֤עַן lᵊmˈaʕan לְמַעַן because of
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תֵּֽדְעוּ֙ tˈēḏᵊʕû ידע know
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
דֶּ֨רֶךְ֙ ddˈereḵ דֶּרֶךְ way
אֲשֶׁ֣ר ʔᵃšˈer אֲשֶׁר [relative]
תֵּֽלְכוּ־ tˈēlᵊḵû- הלך walk
בָ֔הּ vˈāh בְּ in
כִּ֣י kˈî כִּי that
לֹ֧א lˈō לֹא not
עֲבַרְתֶּ֛ם ʕᵃvartˈem עבר pass
בַּ ba בְּ in
הַ the
דֶּ֖רֶךְ ddˌereḵ דֶּרֶךְ way
מִ mi מִן from
תְּמֹ֥ול ttᵊmˌôl תְּמֹול yesterday
שִׁלְשֹֽׁום׃ ס šilšˈôm . s שִׁלְשֹׁום day before yesterday
3:4. sitque inter vos et arcam spatium cubitorum duum milium ut procul videre possitis et nosse per quam viam ingrediamini quia prius non ambulastis per eam et cavete ne adpropinquetis ad arcam
And let there be between you and the ark the space of two thousand cubits: that you may see it afar off, and know which way you must go: for you have not gone this way before: and take care you come not near the ark.
3:4. And let there be, between you and the ark, the space of two thousand cubits, so that you may be able to see it from far away, and to know along which way you should advance. For you have not walked this way before. And be careful that you do not approach the ark.”
3:4. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
4: Следуя за Ковчегом Завета, который был священнейшим местом божественного присутствия (Исх XXV:22) и во время странствования от Синая по пустыне шел впереди народа (Чис X:33), при переходе через Иордан израильтяне должны были не подходить к нему близко, а идти в значительном отдалении от него для того, чтобы Ковчег Завета, раздвигавший воды Иордана и прокладывавший им путь, постоянно был у них перед глазами и через это делалось для них очевидным совершение чуда, запечатлевался сильнее и неизгладимее необычайный невиданный путь по осушенному руслу реки, только что бывшей перед тем полноводною. Расстояние между Ковчегам и народам определено до двух тысяч локтей мерою [Еврейский локоть приблизительно определяется в 483, 9: миллиметра (см. например Schenkel Bibel-lexieon. Ватик. сл. IV:129), что почти соответствует 11: вершкам; при этом 2000: локтей равняются 150: саженям.].
Adam Clarke: Commentary on the Bible - 1831
3:4: About two thousand cubits - This distance they were to keep,
1. For the greater respect, because the presence of the ark was the symbol and pledge of the Divine presence.
2. That the ark, which was to be their pilot over these waters, might be the more conspicuous which it could not have been had the people crowded upon it.
Albert Barnes: Notes on the Bible - 1834
3:4: The ark, which was since the making of the covenant the special shrine and seat of God's presence, went before to show the people that God, through its medium, was their leader. They were to follow at a distance that they might the better observe and mark how the miracle was accomplished. This they would do to the greatest advantage while coming down the heights, the ark going on before them into the ravine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:4: a space: Exo 3:5, Exo 19:12; Psa 89:7; Heb 12:28, Heb 12:29
heretofore: Heb. since yesterday and the third day, Gen 31:2; Exo 4:10; Ch1 11:2; Isa 30:33 *marg.
John Gill
3:4 Yet there shall be a space between you and it,.... The ark; the Keri or marginal reading is, "between you and them"; the priests that bear it: hence sprung a fiction among the Jews, that there were two arks, the ark of the Shechinah or divine Majesty, and the ark of Joseph, in which his bones were put, which went together (q); which Jarchi, Kimchi, and Abarbinel take notice of, but has no foundation in the text:
about two thousand cubits by measure; by a certain well known measure, that of a common cubit; for the "caph" we render "about" is a note of truth, reality, and certainty, and designs the exact precise measure here given: this difference was to be observed, partly in reverence to the ark, the symbol of the divine Presence; Christ is to be reverenced by his people, and so his word and ordinances; and there is a reverence and respect due to his ministers and priests that bear the ark; as also that they might the better see the ark and go after it, as Ben Gersom; or the way in which they should go, as is suggested in the following clause; and likewise have the better view of the greatness of the miracle, as Abarbinel; the dividing of the waters of Jordan as soon as the ark came to it, and while it was in it: the Jews conclude from hence that this was the measure of ground they may go on a sabbath day, and no further, called a sabbath day's journey, Acts 1:12,
come not near unto it, that ye may know the way by which ye must go; over Jordan into Canaan's land; for being at some distance from them they could better discern that and the way he directed them to walk in: Christ the antitype of the ark is the way to the heavenly Canaan, and his ministers point out the right way of salvation by him, in the ministration of the word, by attending to which the way is seen and known in which men must go:
for ye have not passed this way heretofore; a path indeed untrodden by any; neither they nor any other ever went into Canaan the way they were now going, through the river Jordan as on dry land: the way to heaven by Christ is only revealed in the Gospel, and only trodden by believers in him, and especially the way to glory through Jordan's river; or death is an untrodden path, which, though the way of all flesh, is a trackless path, and gone through, but once, and those who pass it have never before gone that way.
(q) T. Bab. Sotah, fol. 13. 1.
John Wesley
3:4 Two thousand cubits - A thousand yards, at which distance from it the Israelites seem to have been encamped in the wilderness. And because they generally went from their tents to the ark to worship God, especially on the sabbath - days; hence it hath been conceived, that a sabbath - day's journey reached only to two thousand cubits. But that may be doubted; for those who encamped nearest the ark, were at that distance from it, and came so far; but the rest were farther from it, and their sabbath - day's journey was considerably longer. Near unto it - Partly from the respect they should bear to the ark; but chiefly, that the ark marching so far before you into the river, and standing still there 'till you pass over, may give you the greater assurance of your safe passage. Ye have not passed this way heretofore - While we are here, we must expect unusual events, to pathways that we have not passed before: and much more when we go hence, when we pass thro' the valley of the shadow of death. But if we have the assurance of God's presence, what have we to fear?
3:53:5: Եւ ասէ Յեսու ցժողովուրդն. Սրբեցարո՛ւք առ վաղիւ. զի վաղիւ արասցէ ձեզ Տէր սքանչելիս[2128]։ [2128] Ոմանք. Զի ՚ի վաղիւ արասցէ ՚ի ձեզ Տէր։
5. Եւ Յեսուն ասաց ժողովրդին. «Մաքրուեցէ՛ք առաւօտեան, որովհետեւ Տէրը վաղը ձեր մէջ զարմանահրաշ գործեր է անելու»:
5 Յեսու ժողովուրդին ըսաւ. «Սրբեցէ՛ք ձեր անձերը. քանզի Տէրը վաղը ձեր մէջ հրաշքներ պիտի ընէ»։
Եւ ասէ Յեսու ցժողովուրդն. Սրբեցարուք առ վաղիւ, զի վաղիւ արասցէ ի ձեզ Տէր սքանչելիս:

3:5: Եւ ասէ Յեսու ցժողովուրդն. Սրբեցարո՛ւք առ վաղիւ. զի վաղիւ արասցէ ձեզ Տէր սքանչելիս[2128]։
[2128] Ոմանք. Զի ՚ի վաղիւ արասցէ ՚ի ձեզ Տէր։
5. Եւ Յեսուն ասաց ժողովրդին. «Մաքրուեցէ՛ք առաւօտեան, որովհետեւ Տէրը վաղը ձեր մէջ զարմանահրաշ գործեր է անելու»:
5 Յեսու ժողովուրդին ըսաւ. «Սրբեցէ՛ք ձեր անձերը. քանզի Տէրը վաղը ձեր մէջ հրաշքներ պիտի ընէ»։
zohrab-1805▾ eastern-1994▾ western am▾
3:55: И сказал Иисус народу: освятитесь, ибо завтра сотворит Господь среди вас чудеса.
3:5 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus τῷ ο the λαῷ λαος populace; population ἁγνίσασθε αγνιζω purify εἰς εις into; for αὔριον αυριον tomorrow; next day ὅτι οτι since; that αὔριον αυριον tomorrow; next day ποιήσει ποιεω do; make ἐν εν in ὑμῖν υμιν you κύριος κυριος lord; master θαυμαστά θαυμαστος wonderful
3:5 וַ wa וְ and יֹּ֧אמֶר yyˈōmer אמר say יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הָ hā הַ the עָ֖ם ʕˌām עַם people הִתְקַדָּ֑שׁוּ hiṯqaddˈāšû קדשׁ be holy כִּ֣י kˈî כִּי that מָחָ֗ר māḥˈār מָחָר next day יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH בְּ bᵊ בְּ in קִרְבְּכֶ֖ם qirbᵊḵˌem קֶרֶב interior נִפְלָאֹֽות׃ niflāʔˈôṯ פלא be miraculous
3:5. dixitque Iosue ad populum sanctificamini cras enim faciet Dominus inter vos mirabiliaAnd Josue said to the people: Be ye sanctified: for tomorrow the Lord will do wonders among you.
5. And Joshua said unto the people, Sanctify yourselves: for tomorrow the LORD will do wonders among you.
3:5. And Joshua said to the people: “Be sanctified. For tomorrow the Lord will accomplish miracles among you.”
3:5. And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.
And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you:

5: И сказал Иисус народу: освятитесь, ибо завтра сотворит Господь среди вас чудеса.
3:5
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
τῷ ο the
λαῷ λαος populace; population
ἁγνίσασθε αγνιζω purify
εἰς εις into; for
αὔριον αυριον tomorrow; next day
ὅτι οτι since; that
αὔριον αυριον tomorrow; next day
ποιήσει ποιεω do; make
ἐν εν in
ὑμῖν υμιν you
κύριος κυριος lord; master
θαυμαστά θαυμαστος wonderful
3:5
וַ wa וְ and
יֹּ֧אמֶר yyˈōmer אמר say
יְהֹושֻׁ֛עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
הָ הַ the
עָ֖ם ʕˌām עַם people
הִתְקַדָּ֑שׁוּ hiṯqaddˈāšû קדשׁ be holy
כִּ֣י kˈî כִּי that
מָחָ֗ר māḥˈār מָחָר next day
יַעֲשֶׂ֧ה yaʕᵃśˈeh עשׂה make
יְהוָ֛ה [yᵊhwˈāh] יְהוָה YHWH
בְּ bᵊ בְּ in
קִרְבְּכֶ֖ם qirbᵊḵˌem קֶרֶב interior
נִפְלָאֹֽות׃ niflāʔˈôṯ פלא be miraculous
3:5. dixitque Iosue ad populum sanctificamini cras enim faciet Dominus inter vos mirabilia
And Josue said to the people: Be ye sanctified: for tomorrow the Lord will do wonders among you.
3:5. And Joshua said to the people: “Be sanctified. For tomorrow the Lord will accomplish miracles among you.”
3:5. And Joshua said unto the people, Sanctify yourselves: for to morrow the LORD will do wonders among you.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
5: Как к Богоявлению на Синае Моисей в течение двух дней приготовлял народ через освящение его, состоявшее в омовении одежд и предохранении себя от телесной нечистоты (Исх XIX:10, 14, 15), так и Иисус Навин накануне дня, в который имело совершиться чудесное осушение Иордана, повелевает народу освятиться или очиститься (еврейский глагол «Кадаш» — «быть отделенным, святым» употреблен здесь в возвратной форме и значит очищать, освящать себя) через совершение тех обрядов очищения, какие употреблялись в то время и какие возможно было исполнить в оставшееся незначительное время, до утра следующего дня, каковы омовение тела, перемена одежд (Быт XXXV:2). Исполнение обрядов внешнего очищения, сообразно с общим символическим смыслом их, должно было, конечно, напоминать израильтянами о внутреннем очищении от всего, несогласного с волею Божиею, и к обращению их к Богу в вере и послушании Его заповедям. И то и другое очищение должно было возвышать умы и сердца израильтян над обыденной действительностью и делать их более способными к тому, чтобы понять и почувствовать чудодейственную силу Божию.

Слова (к утру) читаются почти во всех списках перевода 70-ти (за исключением № 58), но отсутствуют в еврейском тексте и латинском переводе блаж. Иеронима; свидетельство последних потому здесь особенно важно, что по ним указание времени в двух рядом стоящих предложениях делается однажды (завтра сотворит), а по греко-славянскому переводу — дважды (к утру… завтра), что не обычно в правильной речи.
Adam Clarke: Commentary on the Bible - 1831
3:5: Sanctify yourselves - What was implied in this command we are not informed; but it is likely that it was the same as that given by Moses, Exo 19:10-14. They were to wash themselves and their garments, and abstain from every thing that might indispose their minds from a profitable attention to the miracle about to be wrought in their behalf.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:5: Sanctify: Jos 7:13; Exo 19:10-15; Lev 10:3, Lev 20:7; Num 11:8; Sa1 16:5; Job 1:5; Joe 2:16; Joh 17:19
the Lord: Jos 3:13, Jos 3:15; Psa 86:10, Psa 114:1-7
John Gill
3:5 And Joshua said unto the people,.... On the third day; and the thirtieth day of the mourning for Moses, Jarchi says, was the first of the three days, and that being the seventh day of the month, this must be the ninth, as it is most clear the morrow was the tenth:
sanctify yourselves; in a ceremonial sense, by washing their bodies and their clothes, and abstaining from their wives; and in a moral sense, by acts of religion and devotion, by prayer and meditation, and the exercise of repentance and, good works: it may denote that sanctification is necessary to our passage over Jordan, or through death to the heavenly Canaan, for without holiness no man shall see the Lord:
for tomorrow the Lord will do wonders among you: in their sight and presence, and for them, by dividing the waters of Jordan, that they might pass through it as on dry land; this, as Kimchi says, was the tenth of Nisan, as is plain from Josh 4:19.
John Wesley
3:5 And Joshua said - Or rather, had said, the day before their passage; for it follows, to - morrow. Sanctify yourselves - Both in soul and body, that you may be meet to receive such a favour, and with more reverence observe this great work, and fix it in your hearts.
Robert Jamieson, A. R. Fausset and David Brown
3:5 Joshua said unto the people--rather "had said," for as he speaks of "to-morrow," the address must have been made previous to the day of crossing, and the sanctification was in all probability the same as Moses had commanded before the giving of the law, consisting of an outward cleansing (Ex 19:10-15) preparatory to that serious and devout state of mind with which so great a manifestation should be witnessed.
3:63:6: Եւ խօսեցա՛ւ Յեսու ընդ քահանայսն՝ եւ ասէ. Առէ՛ք զտապանակ ուխտին Տեառն, եւ գնացէ՛ք յառաջագոյն առաջի ժողովրդեանն։ Եւ բարձին քահանայքն զտապանակ ուխտին Տեառն՝ եւ երթային առաջի ժողովրդեանն։
6. Յեսուն խօսեց քահանաների հետ ու ասաց. «Առէ՛ք Տիրոջ ուխտի տապանակը եւ գնացէ՛ք ժողովրդի առջեւից»: Քահանաները վերցրին Տիրոջ ուխտի տապանակը եւ գնացին ժողովրդի առջեւից:
6 Անկէ յետոյ Յեսու քահանաներուն խօսեցաւ՝ ըսելով. «Ուխտին տապանակը վերցուցէ՛ք ու ժողովուրդին առջեւէն քալեցէ՛ք»։ Անոնք ուխտին տապանակը վերցուցին ու ժողովուրդին առջեւէն գացին։
Եւ խօսեցաւ Յեսու ընդ քահանայսն եւ ասէ. Առէք զտապանակ ուխտին [29]Տեառն, եւ գնացէք յառաջագոյն առաջի ժողովրդեանն. եւ բարձին քահանայքն զտապանակ ուխտին [30]Տեառն եւ երթային առաջի ժողովրդեանն:

3:6: Եւ խօսեցա՛ւ Յեսու ընդ քահանայսն՝ եւ ասէ. Առէ՛ք զտապանակ ուխտին Տեառն, եւ գնացէ՛ք յառաջագոյն առաջի ժողովրդեանն։ Եւ բարձին քահանայքն զտապանակ ուխտին Տեառն՝ եւ երթային առաջի ժողովրդեանն։
6. Յեսուն խօսեց քահանաների հետ ու ասաց. «Առէ՛ք Տիրոջ ուխտի տապանակը եւ գնացէ՛ք ժողովրդի առջեւից»: Քահանաները վերցրին Տիրոջ ուխտի տապանակը եւ գնացին ժողովրդի առջեւից:
6 Անկէ յետոյ Յեսու քահանաներուն խօսեցաւ՝ ըսելով. «Ուխտին տապանակը վերցուցէ՛ք ու ժողովուրդին առջեւէն քալեցէ՛ք»։ Անոնք ուխտին տապանակը վերցուցին ու ժողովուրդին առջեւէն գացին։
zohrab-1805▾ eastern-1994▾ western am▾
3:66: Священникам же сказал Иисус: возьмите ковчег завета, и идите пред народом. [Священники] взяли ковчег завета, и пошли пред народом.
3:6 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus τοῖς ο the ἱερεῦσιν ιερευς priest ἄρατε αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master καὶ και and; even προπορεύεσθε προπορευομαι travel forth; travel before τοῦ ο the λαοῦ λαος populace; population καὶ και and; even ἦραν αιρω lift; remove οἱ ο the ἱερεῖς ιερευς priest τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master καὶ και and; even ἐπορεύοντο πορευομαι travel; go ἔμπροσθεν εμπροσθεν in front; before τοῦ ο the λαοῦ λαος populace; population
3:6 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to הַ ha הַ the כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest לֵ lē לְ to אמֹ֔ר ʔmˈōr אמר say שְׂאוּ֙ śᵊʔˌû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הַ ha הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant וְ wᵊ וְ and עִבְר֖וּ ʕivrˌû עבר pass לִ li לְ to פְנֵ֣י fᵊnˈê פָּנֶה face הָ hā הַ the עָ֑ם ʕˈām עַם people וַ wa וְ and יִּשְׂאוּ֙ yyiśʔˌû נשׂא lift אֶת־ ʔeṯ- אֵת [object marker] אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הַ ha הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant וַ wa וְ and יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the עָֽם׃ ס ʕˈām . s עַם people
3:6. et ait ad sacerdotes tollite arcam foederis et praecedite populum qui iussa conplentes tulerunt et ambulaverunt ante eosAnd he said to the priests: Take up the ark of the covenant, and go before the people. And they obeyed his commands, and took it up, and walked before them.
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.
3:6. And he said to the priests: “Take up the ark of the covenant, and go before the people.” And they fulfilled the orders, and they took it and walked before them.
3:6. 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.
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:

6: Священникам же сказал Иисус: возьмите ковчег завета, и идите пред народом. [Священники] взяли ковчег завета, и пошли пред народом.
3:6
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
τοῖς ο the
ἱερεῦσιν ιερευς priest
ἄρατε αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
καὶ και and; even
προπορεύεσθε προπορευομαι travel forth; travel before
τοῦ ο the
λαοῦ λαος populace; population
καὶ και and; even
ἦραν αιρω lift; remove
οἱ ο the
ἱερεῖς ιερευς priest
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
καὶ και and; even
ἐπορεύοντο πορευομαι travel; go
ἔμπροσθεν εμπροσθεν in front; before
τοῦ ο the
λαοῦ λαος populace; population
3:6
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהֹושֻׁ֨עַ֙ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
הַ ha הַ the
כֹּהֲנִ֣ים kkōhᵃnˈîm כֹּהֵן priest
לֵ לְ to
אמֹ֔ר ʔmˈōr אמר say
שְׂאוּ֙ śᵊʔˌû נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הַ ha הַ the
בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant
וְ wᵊ וְ and
עִבְר֖וּ ʕivrˌû עבר pass
לִ li לְ to
פְנֵ֣י fᵊnˈê פָּנֶה face
הָ הַ the
עָ֑ם ʕˈām עַם people
וַ wa וְ and
יִּשְׂאוּ֙ yyiśʔˌû נשׂא lift
אֶת־ ʔeṯ- אֵת [object marker]
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הַ ha הַ the
בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant
וַ wa וְ and
יֵּלְכ֖וּ yyēlᵊḵˌû הלך walk
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
עָֽם׃ ס ʕˈām . s עַם people
3:6. et ait ad sacerdotes tollite arcam foederis et praecedite populum qui iussa conplentes tulerunt et ambulaverunt ante eos
And he said to the priests: Take up the ark of the covenant, and go before the people. And they obeyed his commands, and took it up, and walked before them.
3:6. And he said to the priests: “Take up the ark of the covenant, and go before the people.” And they fulfilled the orders, and they took it and walked before them.
3:6. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Возьмите ковчег или «поднимите» согласно с значением употребленного здесь еврейского глагола («сеу») и греческого (arate). Слово (Господня) в первой и второй половине стиха привнесено переводом 70-ти для полноты обозначения Ковчега Завета и отсутствует в очень немногих греческих списках. В словах (священники) взяли ковчег излагается то, что совершено было в следующий день при переходе через Иордан. Об этом сообщено здесь, как говорится, по предварению, т. е. прежде, чем совершилось, для того, чтобы закончить речь об этом предмете и не возвращаться при дальнейшем повествовании к тому, кем и в каком порядке несен был Ковчег Завета. Слово (священники), подразумевающееся в еврейском тексте при глаголе взяли, привнесено переводом 70-ти и читается почти во всех его списках.
Adam Clarke: Commentary on the Bible - 1831
3:6: Spake unto the priests, saying, Take up the ark - It is remarkable that the priests, not the Levites, whose ordinary business it was were employed to carry the ark on this occasion. Calmet conjectures that this was because it was probably carried without being wrapped up in its curtains, as it always was when the Levites carried it. Though it was the business of the Levites, the sons of Kohath, to carry the ark; yet on certain occasions the priests alone performed this office.
1. In the present case.
2. When they encompassed Jericho, Jos 6:6.
3. When it was carried to the war against the Philistines by the priests, the sons of Eli, Sa2 15:25.
4. When David sent it back to Jerusalem, at the time he was obliged to fly from it, through the rebellion of his son Absalom, Sa2 15:25; and,
5. At the time that it was taken out of the tabernacle, to be deposited in the temple; see Kg1 8:6-11.
These were the most solemn occasions, and on such alone, we may presume, the priests performed this office instead of the Levites. In all their former marches the ark was carried in the center of this immense camp; (see the scheme at the end of Num 2:2 (note) of the book of Numbers); but now it was to proceed at the head of the army, and to go before them, and at such a distance, about three quarters of a mile, that the whole camp might see it as their guide.
Albert Barnes: Notes on the Bible - 1834
3:6: They took up - i. e. on the day following. The course of events is anticipated.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:6: Take up: Jos 3:3; Num 14:15, Num 10:33; Mic 2:13; Joh 14:2, Joh 14:3; Heb 6:20
John Gill
3:6 And Joshua spoke unto the priests,.... On the morrow, that is, on the tenth day of the month, the day on which they went over Jordan:
saying, take up the ark of the covenant; in which the law was put, which was the covenant between God and the people, from whence the ark had this name; and in which it was typical of Christ, in whom both the law, the covenant of works, was fulfilled, and with whom the covenant of grace was made; who is the Mediator; surety, and messenger of it, and in whom all the blessings and promises of it are, and with whom it is, and will be kept for evermore: the ark, the priests were ordered to take up and bear on their shoulders; for no other way might they carry it; these typified the ministers of Christ who bear his name, his Gospel in the world, see Acts 9:15,
and pass over before the people; over the river Jordan, to direct them in the way through it, and encourage them to follow them:
and they took up the ark of the covenant, and went before the people; from the place where they had lodged the night before to the brink of the river.
John Wesley
3:6 Take up - Namely, upon your shoulders; for so they were to carry it, Num 7:9. Before the people - Not in the middle of them, as you used to do.
Robert Jamieson, A. R. Fausset and David Brown
3:6 Joshua spake unto the priests--This order to the priests would be given privately, and involving as it did an important change in the established order of march, it must be considered as announced in the name and by the authority of God. Moreover, as soon as the priests stepped into the waters of Jordan, they were to stand still. The ark was to accomplish what had been done by the rod of Moses.
3:73:7: Եւ ասէ Տէր ցՅեսու. Յաւուր յայսմիկ սկի՛զբն արարից բարձրացուցանե՛լ զքեզ առաջի ամենայն որդւոցն Իսրայէլի. զի ծանիցեն թէ որպէս էի՛ ընդ Մովսիսի, նո՛յնպէս եղէց եւ ընդ քեզ[2129]։ [2129] Ոմանք. Յաւուրս յայսմիկ... զի ծանիցես։
7. Տէրն ասաց Յեսուին. «Այսօր կը սկսեմ քեզ մեծարել բոլոր իսրայէլացիների առաջ, որպէսզի իմանան, թէ, ինչպէս որ Մովսէսի հետ էի, այդպէս կը լինեմ եւ քեզ հետ:
7 Տէրը ըսաւ Յեսուին. «Այսօր պիտի սկսիմ բոլոր Իսրայէլի աչքին առջեւ քեզ մեծցնել, որպէս զի գիտնան թէ ինչպէս Մովսէսին հետ էի, այնպէս ալ քեզի հետ պիտի ըլլամ։
Եւ ասէ Տէր ցՅեսու. Յաւուր յայսմիկ սկիզբն արարից բարձրացուցանել զքեզ առաջի ամենայն որդւոցն Իսրայելի, զի ծանիցեն թէ որպէս էի ընդ Մովսիսի, նոյնպէս եղէց եւ ընդ քեզ:

3:7: Եւ ասէ Տէր ցՅեսու. Յաւուր յայսմիկ սկի՛զբն արարից բարձրացուցանե՛լ զքեզ առաջի ամենայն որդւոցն Իսրայէլի. զի ծանիցեն թէ որպէս էի՛ ընդ Մովսիսի, նո՛յնպէս եղէց եւ ընդ քեզ[2129]։
[2129] Ոմանք. Յաւուրս յայսմիկ... զի ծանիցես։
7. Տէրն ասաց Յեսուին. «Այսօր կը սկսեմ քեզ մեծարել բոլոր իսրայէլացիների առաջ, որպէսզի իմանան, թէ, ինչպէս որ Մովսէսի հետ էի, այդպէս կը լինեմ եւ քեզ հետ:
7 Տէրը ըսաւ Յեսուին. «Այսօր պիտի սկսիմ բոլոր Իսրայէլի աչքին առջեւ քեզ մեծցնել, որպէս զի գիտնան թէ ինչպէս Մովսէսին հետ էի, այնպէս ալ քեզի հետ պիտի ըլլամ։
zohrab-1805▾ eastern-1994▾ western am▾
3:77: Тогда Господь сказал Иисусу: в сей день Я начну прославлять тебя пред очами всех [сынов] Израиля, дабы они узнали, что как Я был с Моисеем, так буду и с тобою;
3:7 καὶ και and; even εἶπεν επω say; speak κύριος κυριος lord; master πρὸς προς to; toward Ἰησοῦν ιησους Iēsous; Iisus ἐν εν in τῇ ο the ἡμέρᾳ ημερα day ταύτῃ ουτος this; he ἄρχομαι αρχω rule; begin ὑψῶσαί υψοω elevate; lift up σε σε.1 you κατενώπιον κατενωπιον face to face; before πάντων πας all; every υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἵνα ινα so; that γνῶσιν γινωσκω know καθότι καθοτι in that ἤμην ειμι be μετὰ μετα with; amid Μωυσῆ μωσευς Mōseus; Mosefs οὕτως ουτως so; this way ἔσομαι ειμι be καὶ και and; even μετὰ μετα with; amid σοῦ σου of you; your
3:7 וַ wa וְ and יֹּ֤אמֶר yyˈōmer אמר say יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH אֶל־ ʔel- אֶל to יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua הַ ha הַ the יֹּ֣ום yyˈôm יֹום day הַ ha הַ the זֶּ֗ה zzˈeh זֶה this אָחֵל֙ ʔāḥˌēl חלל defile גַּדֶּלְךָ֔ gaddelᵊḵˈā גדל be strong בְּ bᵊ בְּ in עֵינֵ֖י ʕênˌê עַיִן eye כָּל־ kol- כֹּל whole יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] יֵֽדְע֔וּן yˈēḏᵊʕˈûn ידע know כִּ֗י kˈî כִּי that כַּ ka כְּ as אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative] הָיִ֛יתִי hāyˈîṯî היה be עִם־ ʕim- עִם with מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses אֶהְיֶ֥ה ʔehyˌeh היה be עִמָּֽךְ׃ ʕimmˈāḵ עִם with
3:7. dixitque Dominus ad Iosue hodie incipiam exaltare te coram omni Israhel ut sciant quod sicut cum Mosi fui ita et tecum simAnd the Lord said to Josue: This day will I begin to exalt thee before Israel: that they may know that as I was with Moses, so I am with thee also.
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.
3:7. And the Lord said to Joshua: “Today I will begin to exalt you in the sight of all Israel, so that they may know that, just as I was with Moses, so also am I with you.
3:7. 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.
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:

7: Тогда Господь сказал Иисусу: в сей день Я начну прославлять тебя пред очами всех [сынов] Израиля, дабы они узнали, что как Я был с Моисеем, так буду и с тобою;
3:7
καὶ και and; even
εἶπεν επω say; speak
κύριος κυριος lord; master
πρὸς προς to; toward
Ἰησοῦν ιησους Iēsous; Iisus
ἐν εν in
τῇ ο the
ἡμέρᾳ ημερα day
ταύτῃ ουτος this; he
ἄρχομαι αρχω rule; begin
ὑψῶσαί υψοω elevate; lift up
σε σε.1 you
κατενώπιον κατενωπιον face to face; before
πάντων πας all; every
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἵνα ινα so; that
γνῶσιν γινωσκω know
καθότι καθοτι in that
ἤμην ειμι be
μετὰ μετα with; amid
Μωυσῆ μωσευς Mōseus; Mosefs
οὕτως ουτως so; this way
ἔσομαι ειμι be
καὶ και and; even
μετὰ μετα with; amid
σοῦ σου of you; your
3:7
וַ wa וְ and
יֹּ֤אמֶר yyˈōmer אמר say
יְהוָה֙ [yᵊhwˌāh] יְהוָה YHWH
אֶל־ ʔel- אֶל to
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
הַ ha הַ the
יֹּ֣ום yyˈôm יֹום day
הַ ha הַ the
זֶּ֗ה zzˈeh זֶה this
אָחֵל֙ ʔāḥˌēl חלל defile
גַּדֶּלְךָ֔ gaddelᵊḵˈā גדל be strong
בְּ bᵊ בְּ in
עֵינֵ֖י ʕênˌê עַיִן eye
כָּל־ kol- כֹּל whole
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
יֵֽדְע֔וּן yˈēḏᵊʕˈûn ידע know
כִּ֗י kˈî כִּי that
כַּ ka כְּ as
אֲשֶׁ֥ר ʔᵃšˌer אֲשֶׁר [relative]
הָיִ֛יתִי hāyˈîṯî היה be
עִם־ ʕim- עִם with
מֹשֶׁ֖ה mōšˌeh מֹשֶׁה Moses
אֶהְיֶ֥ה ʔehyˌeh היה be
עִמָּֽךְ׃ ʕimmˈāḵ עִם with
3:7. dixitque Dominus ad Iosue hodie incipiam exaltare te coram omni Israhel ut sciant quod sicut cum Mosi fui ita et tecum sim
And the Lord said to Josue: This day will I begin to exalt thee before Israel: that they may know that as I was with Moses, so I am with thee also.
3:7. And the Lord said to Joshua: “Today I will begin to exalt you in the sight of all Israel, so that they may know that, just as I was with Moses, so also am I with you.
3:7. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: В излагаемом здесь откровении объясняется значение имеющего совершиться чудесного события для Иисуса Навина. Им начнется возвышение его в глазах всего народа как избранного Богом вождя, подобно Моисею, близкого к Господу и пользующегося Его всесильной помощью. Как для Моисея данная ему Господом сила чудотворения (Исх IV:1–8), особенно проявившаяся при Чермном море (XIV:31), служила свидетельством о божественном его посланничестве, так и для Иисуса Навина осушение русла Иордана имело значение такого же свидетельства.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
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. 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 a heap.
We may observe here how God honours Joshua, and by this wondrous work he is about to do designs to make Israel know that he is their governor, and then how Joshua honours God and endeavours by it to make Israel know that he is their God. Thus those that honour God he will honour, and those whom he has advanced should do what they can in their places to exalt him.
I. God speaks to Joshua to put honour upon him, v. 7, 8. 1. It was a great honour God id him that he spoke to him as he had done to Moses from off the mercy-seat, before the priests removed it with the ark. This would make Joshua easy in himself and great among the people, that God was pleased to speak so familiarly to him. 2. That he designed to magnify him in the sight of all Israel. He had told him before that he would be with him (ch. i. 5), and that comforted him, but now all Israel shall see it, and this would magnify him. Those are truly great with whom God is and whom he employs and owns in his service. God magnified him because he would have the people magnify him. Pious magistrates are to be highly honoured and esteemed as public blessings, and the more we see of God with them the more we should honour them. By the dividing of the red Sea Israel was convinced that God was with Moses in bringing them out of Egypt; therefore they are said to be baptized unto Moses in the sea, 1 Cor. x. 2. And upon that occasion they believed him, Exod. xiv. 31. And now, by the dividing of Jordan, they shall be convinced that God is in like manner with Joshua in bringing them into Canaan. God had magnified Joshua before on several occasions, but now he began to magnify him as the successor of Moses in the government. Some have observed that it was at the banks of Jordan that God began to magnify Joshua, and at the same place he began to magnify our Lord Jesus as Mediator; for John was baptizing at Bethabara, the house of passage, and there it was that when our Saviour was baptized it was proclaimed concerning him, This is my beloved Son. 3. That by him he gave orders to the priests themselves, though they were his immediate attendants (v. 8): Thou shalt command the priests, that is, "Thou shalt make known to them the divine command in this matter, and take care that they observe it, to stand still at the brink of Jordan while the waters part, that it may appear to be at the presence of the Lord, of the mighty God of Jacob, that Jordan is driven back," Ps. cxiv. 5, 7. God could have divided the river without the priests, but they could not without him. The priests must herein set a good example to the people, and teach them to do their utmost in the service of God, and trust him for help in time of need.
II. Joshua speaks to the people, and therein honours God.
1. He demands attention (v. 9): "Come hither to me, as many as can come within hearing, and, before you see the works, hear the words of the Lord your God, that you may compare them together and they may illustrate each other." He had commanded them to sanctify themselves, and therefore calls them to hear the word of God, for that is the ordinary means of sanctification, John xvii. 17.
2. He now tells them, at length, by what way they should pass over Jordan, by the stopping of its streams (v. 13): The waters of Jordan shall be cut off. God could by a sudden and miraculous frost have congealed the surface, so that they might all have gone over upon the ice; but that being a thing sometimes done even in that country by the ordinary power of nature (Job xxxviii. 30), it would not have been such an honour to Israel's God, nor such a terror to Israel's enemies; it must therefore be done in such a way as had no precedent but the dividing of the Red Sea: and that miracle is here repeated, to show that God has the same power to finish the salvation of his people that he had to begin it, for he is the Alpha and the Omega; and that the word of the Lord (as the Chaldee reads it, v. 7), the essential, eternal Word, was as truly with Joshua as he was with Moses. And by the dividing of the waters from the waters, and the making of the dry land to appear which had been covered, God would remind them of that in which Moses by revelation had instructed them concerning the work of creation (Gen. i. 6, 9), that by what they now saw their belief of that which they there read might be assisted, and they might know that the God whom they worshipped was the same God that made the world and that it was the same power that was engaged and employed for them.
3. The people having been directed before to follow the ark are here told that it should pass before them into Jordan, v. 11. Observe, (1.) The ark of the covenant must be their guide. During the reign of Moses, the cloud was their guide, but now, in Joshua's reign, the ark; both were visible signs of God's presence and presidency, but divine grace under the Mosaic dispensation was wrapt up as in a cloud and covered with a veil, while by Christ, our Joshua, it is revealed in the ark of the covenant unveiled. (2.) It is called the ark of the covenant of the Lord of all the earth. "He that is your God (v. 9), in covenant with you, is the Lord of all the earth, has both right and power to command, control, use, and dispose of all nations and of all creatures. He is the Lord of all the earth, therefore he needs not you, nor can he be benefited by you; therefore it is your honour and happiness to have him in covenant with you: if he be yours, all the creatures are at your service, and when he pleases shall be employed for you." When we are praising and worshipping God as Israel's God, and ours through Christ, we must remember that he is the Lord of the whole earth, and reverence him and trust in him accordingly. Some observe an accent in the original, which they think directs us to translate it somewhat more emphatically, Behold the ark of the covenant, even the ark of the Lord, or even of the covenant of the Lord of all the earth. (3.) They are told that the ark should pass before them into Jordan. God would not appoint them to go any where but where he himself would go before them and go with them; and they might safely venture, even into Jordan itself, if the ark of the covenant led them. While we make God's precepts our rule, his promises our stay, and his providence our guide, we need not dread the greatest difficulties we may meet with in the way of duty. That promise is sure to all the seed (Isa. xliii. 2), When thou passes through the waters I will be with thee, and through the rivers they shall not overflow thee.
4. From what God was now about to do for them he infers an assurance of what he would yet further do. This he mentions first, so much was his heart upon it, and so great a satisfaction did it give him (v. 10): "Hereby you shall know that the living God (the true God, and God of power, not one of the dead gods of the heathen) is among you, though you see him not, nor are to have any image of him, is among you to give you law, secure your welfare, and receive your homage,--is among you in this great undertaking now before you; and therefore you shall, nay, he himself will, without fail, drive out from before you the Canaanites." So that the dividing of Jordan was intended to be to them, (1.) A sure token of God's presence with them. By this they could not but know that God was among them, unless their unbelief was as obstinate against the most convincing evidence as that of their fathers was, who presently after God had divided the Red Sea before them, impudently asked, Is the Lord among us, or is he not? Exod. xvii. 7. (2.) A sure pledge of the conquest of Canaan. "If the living God is among you, expelling he will expel (so the Hebrew phrase is) from before you the Canaanites." He will do it certainly, and do it effectually. What should hinder him? What can stand in his way before whom rivers are divided and dried up? The forcing of the lines was certain presage of the ruin of all their hosts: how could they stand their ground when Jordan itself was driven back? When they had not courage to dispute this pass, but trembled at the approach of the mighty God of Jacob (Ps. cxiv. 7), what opposition could they ever make after this? This assurance which Joshua here gives them was so well grounded that it would enable one Israelite to chase a thousand Canaanites, and two to put then thousand to flight; and it would be abundantly strengthened by remembering the song of Moses, dictated forty years before, which plainly foretold the dividing of Jordan and the influence it would have upon the driving out of the Canaanites. Exod. xv. 15-17, "The inhabitants of Canaan shall melt away, and so be effectually driven out; they shall be as still as a stone till thy people pass over, and then thou shalt bring them in and plant them." Note, God's glorious appearances for his church and people ought to be improved by us for the encouragement of our faith and hope for the future. As for God, his work is perfect. If Jordan's flood cannot keep them our, Canaan's force cannot turn them out again.
5. He directs them to get twelve men ready, one of each tribe, who must be within call to receive such orders as Joshua should afterwards give them, v. 12. It does not appear that they were to attend the priests, and walk with them when they carried the ark, that they might more immediately be witnesses of the wonders done by it, as some think; but they were to be at hand for the service they were called to, ch. iv. 4, &c.
Adam Clarke: Commentary on the Bible - 1831
3:7: This day will I begin to magnify thee - By making him the instrument in this miraculous passage, he did him honor and gave him high credit in the sight of the people: hence his authority was established, and obedience to him as their leader fully secured. What must have confirmed this authority was, his circumstantially foretelling how the waters should be cut off as soon as the feet of the priests had touched them, Jos 3:13. This demonstrated that the secret of the Lord was with him.
Albert Barnes: Notes on the Bible - 1834
3:7: This day will I begin to magnify thee - One cause why the miracle now to be narrated was performed is here suggested. As Moses was declared to he sent immediately from God with an extraordinary commission by the miracles which he worked, more especially that of dividing the Red Sea in two parts, so was Joshua both sent and accredited in a like manner. (Compare Jos 1:5, and Jos 4:14.) Other reasons are given in Jos 3:10; Jos 5:1.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:7: magnify thee: Jos 4:14; Ch1 29:25; Ch2 1:1; Job 7:17; Psa 18:35; Joh 17:1; Phi 1:20; Phi 2:9-11
as I was: Jos 1:5, Jos 1:17
Carl Friedrich Keil and Franz Delitzsch
3:7
Commencement of the Crossing. - First of all (in Josh 3:7 and Josh 3:8), the revelation made by God to Joshua, that He would begin this day to make him great, i.e., to glorify him before the Israelites, and the command to the priests who bore the ark of the covenant to stand still in the river, when they came to the water of the Jordan; then (Josh 3:9-13) the publication of this promise and command to the people; and lastly (Josh 3:14-17), the carrying out of the command. אחל, I will begin to make thee great. The miraculous guidance of the people through the Jordan was only the beginning of the whole series of miracles by which the Lord put His people in possession of the promised land, and glorifies Joshua in the sight of Israel in the fulfilment of his office, as He had glorified Moses before. Just as Moses was accredited in the sight of the people, as the servant of the Lord in whom they could trust, by the miraculous division of the Red Sea (Ex 14:31), so Joshua was accredited as the leader of Israel, whom the Almighty God acknowledged as He had His servant Moses, by the similar miracle, the division of the waters of Jordan. Only the most important points in the command of God to the priests are given in v. 8. The command itself is communicated more fully afterwards in the address to the people, in v. 13. When they came with the ark to the end of the waters of Jordan-i.e., not to the opposite side, but to the nearest bank; that is to say, as soon as they reached the water in the bed of the river-they were to stand still (vid., v. 15, and Josh 4:11), in order, as we see from what follows, to form a dam as it were against the force of the water, which was miraculously arrested in its course, and piled up in a heap. Moses divided the waters of the Red Sea with his rod; Joshua was to do the same to the Jordan with the ark of the covenant, the appointed symbol and vehicle of the presence of the Almighty God since the conclusion of the covenant. Wherever the ordinary means of grace are at hand, God attaches the operations of His grace to them; for He is a God of order, who does not act in an arbitrary manner in the selection of His means.
John Gill
3:7 And the Lord said unto Joshua,.... Out of the tabernacle:
this day will I begin to magnify thee in the sight of all Israel; by working the miracle afterwards related; dividing the waters, which was done on this day, and was but the beginning of wonders; for other great and marvellous things were done for him and by him, by which it appeared he was high in the favour of God, greatly esteemed and honoured by him, and so would be great and honourable in the account of the people:
that they may know that as I was with Moses, so I will be with thee; by dividing the waters of Jordan for him, as he had divided the waters of the Red sea for Moses; which, as it was a token of his powerful presence with him, this would be a like token of it with Joshua. The Targum is,"as my Word was for the help of Moses, so shall my Word be for thy help.''
John Wesley
3:7 Magnify thee - That is, to gain thee authority among them, as the person whom I have set in Moses's stead, and by whom I will conduct them to the possession of the promised land.
Robert Jamieson, A. R. Fausset and David Brown
3:7 THE LORD ENCOURAGES JOSHUA. (Josh 3:7-8)
the Lord said to Joshua, This day will I . . . magnify thee in the sight of all Israel--Joshua had already received distinguished honors (Ex 24:13; Deut 31:7). But a higher token of the divine favor was now to be publicly bestowed on him, and evidence given in the same unmistakable manner that his mission and authority were from God as was that of Moses (Ex 14:31).
3:83:8: Եւ արդ՝ պատուիրեա՛ քահանայիցն որ բառնան զտապանակ ուխտին՝ եւ ասասցե՛ս. Յորժամ մտանիցէ՛ք յեզր ջրոյն Յորդանանու, կացջի՛ք ՚ի ներքս ՚ի Յորդանան։
8. Հիմա պատուիրի՛ր ուխտի տապանակը տանող քահանաներին եւ ասա՛. “Երբ որ մտնէք Յորդանան գետի եզերքի ջրի մէջ, կանգնեցէ՛ք այնտեղ”»:
8 Հիմա դուն ուխտին տապանակը վերցնող քահանաներուն պատուիրէ՛ ու ըսէ՛. ‘Երբ Յորդանանի ջուրին եզերքը հասնիք, Յորդանանի մէջ կայնեցէ՛ք»։
Եւ արդ պատուիրեա քահանայիցն որ բառնան զտապանակ ուխտին եւ ասասցես. Յորժամ մտանիցէք յեզր ջրոյն Յորդանանու, կացջիք ի ներքս ի Յորդանան:

3:8: Եւ արդ՝ պատուիրեա՛ քահանայիցն որ բառնան զտապանակ ուխտին՝ եւ ասասցե՛ս. Յորժամ մտանիցէ՛ք յեզր ջրոյն Յորդանանու, կացջի՛ք ՚ի ներքս ՚ի Յորդանան։
8. Հիմա պատուիրի՛ր ուխտի տապանակը տանող քահանաներին եւ ասա՛. “Երբ որ մտնէք Յորդանան գետի եզերքի ջրի մէջ, կանգնեցէ՛ք այնտեղ”»:
8 Հիմա դուն ուխտին տապանակը վերցնող քահանաներուն պատուիրէ՛ ու ըսէ՛. ‘Երբ Յորդանանի ջուրին եզերքը հասնիք, Յորդանանի մէջ կայնեցէ՛ք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:88: а ты дай повеление священникам, несущим ковчег завета, и скажи: как только войдете в воды Иордана, остановитесь в Иордане.
3:8 καὶ και and; even νῦν νυν now; present ἔντειλαι εντελλομαι direct; enjoin τοῖς ο the ἱερεῦσιν ιερευς priest τοῖς ο the αἴρουσιν αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant λέγων λεγω tell; declare ὡς ως.1 as; how ἂν αν perhaps; ever εἰσέλθητε εισερχομαι enter; go in ἐπὶ επι in; on μέρους μερος part; in particular τοῦ ο the ὕδατος υδωρ water τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even ἐν εν in τῷ ο the Ιορδάνῃ ιορδανης Iordanēs; Iorthanis στήσεσθε ιστημι stand; establish
3:8 וְ wᵊ וְ and אַתָּ֗ה ʔattˈā אַתָּה you תְּצַוֶּה֙ tᵊṣawwˌeh צוה command אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest נֹשְׂאֵ֥י nōśᵊʔˌê נשׂא lift אֲרֹֽון־ ʔᵃrˈôn- אֲרֹון ark הַ ha הַ the בְּרִ֖ית bbᵊrˌîṯ בְּרִית covenant לֵ lē לְ to אמֹ֑ר ʔmˈōr אמר say כְּ kᵊ כְּ as בֹאֲכֶ֗ם vōʔᵃḵˈem בוא come עַד־ ʕaḏ- עַד unto קְצֵה֙ qᵊṣˌē קָצֶה end מֵ֣י mˈê מַיִם water הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan בַּ ba בְּ in † הַ the יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan תַּעֲמֹֽדוּ׃ פ taʕᵃmˈōḏû . f עמד stand
3:8. tu autem praecipe sacerdotibus qui portant arcam foederis et dic eis cum ingressi fueritis partem aquae Iordanis state in eaAnd do thou command the priests, that carry the ark of the covenant, and say to them: When you shall have entered into part of the water of the Jordan, stand in it.
8. And thou shalt command the priests that bear the ark of the covenant, saying, When ye are come to the brink of the waters of Jordan, ye shall stand still in Jordan.
3:8. Now instruct the priests, who are carrying the ark of the covenant, and say to them, ‘When you will have entered into a part of the water of the Jordan, stand still in it.’ ”
3:8. 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.
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:

8: а ты дай повеление священникам, несущим ковчег завета, и скажи: как только войдете в воды Иордана, остановитесь в Иордане.
3:8
καὶ και and; even
νῦν νυν now; present
ἔντειλαι εντελλομαι direct; enjoin
τοῖς ο the
ἱερεῦσιν ιερευς priest
τοῖς ο the
αἴρουσιν αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
λέγων λεγω tell; declare
ὡς ως.1 as; how
ἂν αν perhaps; ever
εἰσέλθητε εισερχομαι enter; go in
ἐπὶ επι in; on
μέρους μερος part; in particular
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
ἐν εν in
τῷ ο the
Ιορδάνῃ ιορδανης Iordanēs; Iorthanis
στήσεσθε ιστημι stand; establish
3:8
וְ wᵊ וְ and
אַתָּ֗ה ʔattˈā אַתָּה you
תְּצַוֶּה֙ tᵊṣawwˌeh צוה command
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כֹּ֣הֲנִ֔ים kkˈōhᵃnˈîm כֹּהֵן priest
נֹשְׂאֵ֥י nōśᵊʔˌê נשׂא lift
אֲרֹֽון־ ʔᵃrˈôn- אֲרֹון ark
הַ ha הַ the
בְּרִ֖ית bbᵊrˌîṯ בְּרִית covenant
לֵ לְ to
אמֹ֑ר ʔmˈōr אמר say
כְּ kᵊ כְּ as
בֹאֲכֶ֗ם vōʔᵃḵˈem בוא come
עַד־ ʕaḏ- עַד unto
קְצֵה֙ qᵊṣˌē קָצֶה end
מֵ֣י mˈê מַיִם water
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
בַּ ba בְּ in
הַ the
יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan
תַּעֲמֹֽדוּ׃ פ taʕᵃmˈōḏû . f עמד stand
3:8. tu autem praecipe sacerdotibus qui portant arcam foederis et dic eis cum ingressi fueritis partem aquae Iordanis state in ea
And do thou command the priests, that carry the ark of the covenant, and say to them: When you shall have entered into part of the water of the Jordan, stand in it.
3:8. Now instruct the priests, who are carrying the ark of the covenant, and say to them, ‘When you will have entered into a part of the water of the Jordan, stand still in it.’ ”
3:8. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Повеление священникам, несущим Ковчег Завета, остановиться, когда они подойдут к краю Иордана, дано с той целью, чтобы из необычайного действия на Иорданскую воду, которое последует за этой остановкой, со всею очевидностью открылась чудодейственная сила Божия, исходящая от Ковчега Завета. При Моисее символом чудодейственной силы Божией был данный ему жезл. При Иисусе Навине место жезла заступает Ковчег Завета, служивший престолом Господа (Исх XXV:22). «Когда есть установленные благодатные средства, тогда Господь соединяет с ними благодатные действия, ибо Он есть Бог порядка, не действующий произвольно в выборе своих посредств» [Keil. Iosua, 27.]. Как только войдете в воды Иордана, в славянской Библии: егда выйдете на часть воды Иордана, что служит передачей чтения большей части списков греч. перевода: epi merouV tou udatoV (в Ватиканском и некоторых других вместо merouV читается mesou — «на средину»). Выражение на часть воды служит переводом еврейских слов «ад кецэ мей», что буквально значит «на конец или край воды», т. е. когда священники войдут в воду у края или берега Иордана, каковое представление с большей ясностью выражено далее в ст. 13: и 15.
Adam Clarke: Commentary on the Bible - 1831
3:8: Ye shall stand still in Jordan - The priests proceeded first with the ark, and entered into the bed of the river the course of which was immediately arrested, the waters collecting above the place where the priests stood, while the stream fell off towards the Dead Sea; so that the whole channel below where the priests were standing became dry. The whole camp, therefore, passed over below where the priests were standing, keeping at the distance of two thousand cubits from the ark; this they would readily do, as the whole bed of the river was dry for many miles below the place where the priests entered.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:8: command: Jos 3:3; Ch1 15:11, Ch1 15:12; Ch2 17:8, Ch2 17:9, Ch2 29:4-11, Ch2 29:15, Ch2 29:27, Ch2 29:30, Ch2 30:12, Ch2 31:9, Ch2 31:10; Ch2 35:2-6; Neh 12:24-28, Neh 13:22, Neh 13:28
ye shall stand: Jos 3:17; Exo 14:13; Lam 3:26
Geneva 1599
3:8 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 (c) in Jordan.
(c) Even in the channel where the stream had run, (Josh 3:17)
John Gill
3:8 And thou shalt command the priests that bear the ark of the Lord,.... Who were subject to Joshua, the chief governor of the nation, and general of the army, as well as the common people; and whose commands they were to obey, and especially when they appeared to be from the Lord:
saying, when ye come to the brink of the water of Jordan; not of the bank of it, but of the water, which had now overflowed its bank; that is, the brink or extremity of it, which was nearest to them, and to which they first came; though it is a notion of some Jewish commentators (t), and which some Christian interpreters (u) have given into, and both of considerable note, that this was the further extremity, or the brink on the other side of the river; but, according to this notion, they must pass the river to the other side before the waters were divided, which is not credible; and must return again into the midst of the river, which is not probable; and besides, it is expressly said, that as soon as their feet dipped in the brim, or extremity of the water, the waters parted, which must be the first brim or extremity they came at, Josh 3:15,
ye shall stand still in Jordan; after the waters were parted; upon their coming to, and touching, the brink of them, they proceeded, and went into the middle of the river, where they were ordered to stop and stand still.
(t) Kimchi, Abarbinel. (u) Masius, Drusius.
John Wesley
3:8 The brink - Heb. to the extremity, so far as the river then spread itself, which was now more than ordinary, Josh 3:15. In Jordan - Within the waters of Jordan, in the first entrance into the river; Where they stood for a season, 'till the river was divided, and then they went into the midst of it, and there abode 'till all the people were passed over.
3:93:9: Եւ ասէ Յեսու ցորդիսն Իսրայէլի. Մատերո՛ւք այսր եւ լուարո՛ւք զպատգամս Տեառն Աստուծոյ մերոյ[2130]։ [2130] Ոմանք. Զպատգամս Տեառն Աստուծոյ ձերոյ։
9. Եւ Յեսուն ասաց իսրայէլացիներին. «Մօտեցէ՛ք այստեղ եւ լսեցէ՛ք մեր Տէր Աստծու պատգամները»:
9 Յեսու Իսրայէլի որդիներուն ըսաւ. «Հոս մօտեցէք եւ ձեր Տէր Աստուծոյն խօսքերը լսեցէք»։
Եւ ասէ Յեսու ցորդիսն Իսրայելի. Մատերուք այսր եւ լուարուք զպատգամս Տեառն Աստուծոյ ձերոյ:

3:9: Եւ ասէ Յեսու ցորդիսն Իսրայէլի. Մատերո՛ւք այսր եւ լուարո՛ւք զպատգամս Տեառն Աստուծոյ մերոյ[2130]։
[2130] Ոմանք. Զպատգամս Տեառն Աստուծոյ ձերոյ։
9. Եւ Յեսուն ասաց իսրայէլացիներին. «Մօտեցէ՛ք այստեղ եւ լսեցէ՛ք մեր Տէր Աստծու պատգամները»:
9 Յեսու Իսրայէլի որդիներուն ըսաւ. «Հոս մօտեցէք եւ ձեր Տէր Աստուծոյն խօսքերը լսեցէք»։
zohrab-1805▾ eastern-1994▾ western am▾
3:99: Иисус сказал сынам Израилевым: подойдите сюда и выслушайте слова Господа, Бога вашего.
3:9 καὶ και and; even εἶπεν επω say; speak Ἰησοῦς ιησους Iēsous; Iisus τοῖς ο the υἱοῖς υιος son Ισραηλ ισραηλ.1 Israel προσαγάγετε προσαγω lead toward; head toward ὧδε ωδε here καὶ και and; even ἀκούσατε ακουω hear τὸ ο the ῥῆμα ρημα statement; phrase κυρίου κυριος lord; master τοῦ ο the θεοῦ θεος God ἡμῶν ημων our
3:9 וַ wa וְ and יֹּ֥אמֶר yyˌōmer אמר say יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua אֶל־ ʔel- אֶל to בְּנֵ֣י bᵊnˈê בֵּן son יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel גֹּ֣שׁוּ gˈōšû נגשׁ approach הֵ֔נָּה hˈēnnā הֵנָּה here וְ wᵊ וְ and שִׁמְע֕וּ šimʕˈû שׁמע hear אֶת־ ʔeṯ- אֵת [object marker] דִּבְרֵ֖י divrˌê דָּבָר word יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH אֱלֹֽהֵיכֶֽם׃ ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
3:9. dixitque Iosue ad filios Israhel accedite huc et audite verba Domini Dei vestriAnd Josue said to the children of Israel: Come hither, and hear the word of the Lord your God.
9. And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.
3:9. And Joshua said to the sons of Israel, “Approach to here, and listen to the word of the Lord your God.”
3:9. And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.
And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God:

9: Иисус сказал сынам Израилевым: подойдите сюда и выслушайте слова Господа, Бога вашего.
3:9
καὶ και and; even
εἶπεν επω say; speak
Ἰησοῦς ιησους Iēsous; Iisus
τοῖς ο the
υἱοῖς υιος son
Ισραηλ ισραηλ.1 Israel
προσαγάγετε προσαγω lead toward; head toward
ὧδε ωδε here
καὶ και and; even
ἀκούσατε ακουω hear
τὸ ο the
ῥῆμα ρημα statement; phrase
κυρίου κυριος lord; master
τοῦ ο the
θεοῦ θεος God
ἡμῶν ημων our
3:9
וַ wa וְ and
יֹּ֥אמֶר yyˌōmer אמר say
יְהֹושֻׁ֖עַ yᵊhôšˌuₐʕ יְהֹושֻׁעַ Joshua
אֶל־ ʔel- אֶל to
בְּנֵ֣י bᵊnˈê בֵּן son
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
גֹּ֣שׁוּ gˈōšû נגשׁ approach
הֵ֔נָּה hˈēnnā הֵנָּה here
וְ wᵊ וְ and
שִׁמְע֕וּ šimʕˈû שׁמע hear
אֶת־ ʔeṯ- אֵת [object marker]
דִּבְרֵ֖י divrˌê דָּבָר word
יְהוָ֥ה [yᵊhwˌāh] יְהוָה YHWH
אֱלֹֽהֵיכֶֽם׃ ʔᵉlˈōhêḵˈem אֱלֹהִים god(s)
3:9. dixitque Iosue ad filios Israhel accedite huc et audite verba Domini Dei vestri
And Josue said to the children of Israel: Come hither, and hear the word of the Lord your God.
3:9. And Joshua said to the sons of Israel, “Approach to here, and listen to the word of the Lord your God.”
3:9. And Joshua said unto the children of Israel, Come hither, and hear the words of the LORD your God.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ kad▾ tr▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-13: Чтобы необычайное дело божественного всемогущества произвело на израильский народ полное свое действие, Иисус Навин наперед всенародно объявляет о нем и объясняет его значение. Последнее для израильского народа состоит в удостоверении его в том, что среди него присутствует Бог живой, т. е. Бог, проявляющий Свое бытие в божеских действиях, которым ничто в мире не может противиться (Иер X:10) и что Он поэтому совершенно прогонит от израильтян жившие в Ханаане народы. В истинности этого убедился сам народ, когда он, следуя за Ковчегом Завета, Владыкой всей земли, увидит, как при вступлении несущих его священников в воду Иордана дно последнего осушится и вода, текущая сверху, станет подобно стене. Мысль об изгнании ханаанских народов выражена в 10: ст. по еврейскому тексту и греко-славянскому переводу в усиленной форме, состоящей в двукратном употреблении здесь глагола «изгонять» в двух различных формах, согласно с чем в славянской Библии сказано: потребляяй потребит. Читаемое в словах к народу (ст. 11: и 13), при наименовании Ковчега Завета, божественное имя Владыки всей земли [По еврейскому тексту в обоих стихах употреблено одно и то же слово: «адон» — «владыка», как и передано оно по-русски в 13: ст.; вместо этого в 11: ст. переведено оно словом Господь, согласное греко-славянским переводом.] употреблено с той целью, чтобы напоминанием об этом владычестве Бога Израилева возбудить и укрепить веру народа в то, что предвозвещается ему.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:9: Hear the words: Deu 4:1, Deu 12:8
Carl Friedrich Keil and Franz Delitzsch
3:9
The summons to the children of Israel, i.e., to the whole nation in the persons of its representatives, to draw near (גּשׁוּ for גּשׁוּ, as in 1Kings 14:38; Ruth 2:14) to hear the words of the Lord its God, points to the importance of the following announcement by which Israel was to learn that there was a living God in the midst of it, who had the power to fulfil His word. Jehovah is called a "living God," in contrast with the dead gods of the heathen, as a God who proved himself to be living, with special reference to those "divine operations by which God had shown that He was living and watchful on behalf of His people; just as His being in the midst of the people did not denote a naked presence, but a striking degree of presence on the part of God in relation to the performance of extraordinary operations, or the manifestation of peculiar care" (Seb. Schmidt). The God of Israel would now manifest himself as a living God by the extermination of the Canaanites, seven tribes of whom are enumerated, as in Deut 7:1 (see the remarks on this passage). Joshua mentions the destruction of these nations as the purpose which God had in view in the miraculous guidance of Israel through the Jordan, to fill the Israelites with confidence for their entrance into the promised land.
(Note: "He extends the force of the miracle beyond their entrance into the land, and properly so, since the mere opening of a way into a hostile country from which there would be no retreat, would be nothing but exposure to death. For they would either easily fall, through being entangled in difficulties and in an unknown region, or they would perish through want. Joshua therefore foretold, that when God drove back the river it would be as if He had stretched out His hand to strike all the inhabitants of the land, and that the proof which He gave of His power in their crossing the Jordan would be a certain presage of victory, to be gained over all the tribes.")
John Gill
3:9 And Joshua said unto the children of Israel, come hither,.... Very probably to the door of the tabernacle:
and hear the words of the Lord your God; which he was about to deliver to them as from him, and in his name.
John Wesley
3:9 Come hither - To the ark or tabernacle, the place of public assemblies. The Lord your God - Who is now about to give a proof that he is both the Lord, the omnipotent governor of heaven and earth, and all creatures; and your God, in covenant with you, having a tender care and affection for you.
Robert Jamieson, A. R. Fausset and David Brown
3:9 JOSHUA ENCOURAGES THE PEOPLE. (Josh 3:9-13)
Come hither, and hear the words of the Lord--It seems that the Israelites had no intimation how they were to cross the river till shortly before the event. The premonitory address of Joshua, taken in connection with the miraculous result exactly as he had described it, would tend to increase and confirm their faith in the God of their fathers as not a dull, senseless, inanimate thing like the idols of the nations, but a Being of life, power, and activity to defend them and work for them.
3:103:10: Եւ ասէ Յեսու. Այնո՛ւ գիտասջիք եթէ Տէր կենդանի՛ է ՚ի ձեզ. եւ սատակելով սատակեսցէ՛ յերեսաց ձերոց՝ զՔանանացին, եւ զՔետացի, եւ զԽեւացի, եւ զՓերեզացի, եւ զԳերգեսացի, եւ զԱմովրհացի, եւ զՅեբուսացի[2131]. [2131] Ոմանք. Այսու գիտասջիք եթէ... զՔետացին եւ զՔանանացին։
10. Յեսուն ասաց. «Դրանով դուք կ’իմանաք, որ կենդանի Տէրը ձեր մէջ է, եւ որ նա իսպառ ոչնչացնելու է ձեր առաջից քանանացիներին, քետացիներին, խեւացիներին, փերեզացիներին, գերգեսացիներին, ամորհացիներին եւ յեբուսացիներին:
10 Ու Յեսու ըսաւ. «Ասով պիտի գիտնաք, թէ կենդանի Աստուածը ձեր մէջն է ու ձեր առջեւէն Քանանացիները, Քետացիները, Խեւացիները, Փերեզացիները, Գերգեսացիները, Ամօրհացիներն ու Յեբուսացիները պիտի վռնտէ։
Եւ ասէ Յեսու. Այնու գիտասջիք եթէ Տէր կենդանի է ի ձեզ. եւ սատակելով սատակեսցէ յերեսաց ձերոց զՔանանացին եւ զՔետացին եւ զԽեւացին եւ զՓերեզացին եւ զԳերգեսացին եւ զԱմովրհացին եւ զՅեբուսացին:

3:10: Եւ ասէ Յեսու. Այնո՛ւ գիտասջիք եթէ Տէր կենդանի՛ է ՚ի ձեզ. եւ սատակելով սատակեսցէ՛ յերեսաց ձերոց՝ զՔանանացին, եւ զՔետացի, եւ զԽեւացի, եւ զՓերեզացի, եւ զԳերգեսացի, եւ զԱմովրհացի, եւ զՅեբուսացի[2131].
[2131] Ոմանք. Այսու գիտասջիք եթէ... զՔետացին եւ զՔանանացին։
10. Յեսուն ասաց. «Դրանով դուք կ’իմանաք, որ կենդանի Տէրը ձեր մէջ է, եւ որ նա իսպառ ոչնչացնելու է ձեր առաջից քանանացիներին, քետացիներին, խեւացիներին, փերեզացիներին, գերգեսացիներին, ամորհացիներին եւ յեբուսացիներին:
10 Ու Յեսու ըսաւ. «Ասով պիտի գիտնաք, թէ կենդանի Աստուածը ձեր մէջն է ու ձեր առջեւէն Քանանացիները, Քետացիները, Խեւացիները, Փերեզացիները, Գերգեսացիները, Ամօրհացիներն ու Յեբուսացիները պիտի վռնտէ։
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3:1010: И сказал Иисус: из сего узнаете, что среди вас есть Бог живый, Который прогонит от вас Хананеев и Хеттеев, и Евеев, и Ферезеев, и Гергесеев, и Аморреев, и Иевусеев:
3:10 ἐν εν in τούτῳ ουτος this; he γνώσεσθε γινωσκω know ὅτι οτι since; that θεὸς θεος God ζῶν ζαω live; alive ἐν εν in ὑμῖν υμιν you καὶ και and; even ὀλεθρεύων ολεθρευω from; away προσώπου προσωπον face; ahead of ἡμῶν ημων our τὸν ο the Χαναναῖον χαναναιος Chananaios; Khananeos καὶ και and; even τὸν ο the Χετταῖον χετταιος and; even τὸν ο the Φερεζαῖον φερεζαιος and; even τὸν ο the Ευαῖον ευαιος and; even τὸν ο the Αμορραῖον αμορραιος and; even τὸν ο the Γεργεσαῖον γεργεσαιος and; even τὸν ο the Ιεβουσαῖον ιεβουσαιος Iebousaios; Ievuseos
3:10 וַ wa וְ and יֹּ֣אמֶר yyˈōmer אמר say יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua בְּ bᵊ בְּ in זֹאת֙ zōṯ זֹאת this תֵּֽדְע֔וּן tˈēḏᵊʕˈûn ידע know כִּ֛י kˈî כִּי that אֵ֥ל ʔˌēl אֵל god חַ֖י ḥˌay חַי alive בְּ bᵊ בְּ in קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior וְ wᵊ וְ and הֹורֵ֣שׁ hôrˈēš ירשׁ trample down יֹורִ֣ישׁ yôrˈîš ירשׁ trample down מִ֠ mi מִן from פְּנֵיכֶם ppᵊnêḵˌem פָּנֶה face אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the כְּנַעֲנִ֨י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חִתִּ֜י ḥittˈî חִתִּי Hittite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the חִוִּ֗י ḥiwwˈî חִוִּי Hivite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the פְּרִזִּי֙ ppᵊrizzˌî פְּרִזִּי Perizzite וְ wᵊ וְ and אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the גִּרְגָּשִׁ֔י ggirgāšˈî גִּרְגָּשִׁי Girgashite וְ wᵊ וְ and הָ hā הַ the אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite וְ wᵊ וְ and הַ ha הַ the יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
3:10. et rursum in hoc inquit scietis quod Dominus Deus vivens in medio vestri est et disperdat in conspectu vestro Chananeum Hettheum Eveum et Ferezeum Gergeseum quoque et Amorreum et IebuseumAnd again he said: By this you shall know, that the Lord, the living God, is in the midst of you, and that he shall destroy, before your sight, the Chanaanite and the Hethite, the Hevite and the Pherezite, the Gergesite also, and the Jebusite, and the Amorrhite.
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 Canaanite, and the Hittite, and the Hivite, and the Perizzite, and the Girgashite, and the Amorite, and the Jebusite.
3:10. And again, he said: “By this shall you know that the Lord, the living God, is in your midst, and that he shall scatter in your sight, the Canaanite and the Hittite, the Hivite and the Perizzite, likewise the Girgashite, and the Jebusite, and the Amorite.
3:10. 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.
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:

10: И сказал Иисус: из сего узнаете, что среди вас есть Бог живый, Который прогонит от вас Хананеев и Хеттеев, и Евеев, и Ферезеев, и Гергесеев, и Аморреев, и Иевусеев:
3:10
ἐν εν in
τούτῳ ουτος this; he
γνώσεσθε γινωσκω know
ὅτι οτι since; that
θεὸς θεος God
ζῶν ζαω live; alive
ἐν εν in
ὑμῖν υμιν you
καὶ και and; even
ὀλεθρεύων ολεθρευω from; away
προσώπου προσωπον face; ahead of
ἡμῶν ημων our
τὸν ο the
Χαναναῖον χαναναιος Chananaios; Khananeos
καὶ και and; even
τὸν ο the
Χετταῖον χετταιος and; even
τὸν ο the
Φερεζαῖον φερεζαιος and; even
τὸν ο the
Ευαῖον ευαιος and; even
τὸν ο the
Αμορραῖον αμορραιος and; even
τὸν ο the
Γεργεσαῖον γεργεσαιος and; even
τὸν ο the
Ιεβουσαῖον ιεβουσαιος Iebousaios; Ievuseos
3:10
וַ wa וְ and
יֹּ֣אמֶר yyˈōmer אמר say
יְהֹושֻׁ֔עַ yᵊhôšˈuₐʕ יְהֹושֻׁעַ Joshua
בְּ bᵊ בְּ in
זֹאת֙ zōṯ זֹאת this
תֵּֽדְע֔וּן tˈēḏᵊʕˈûn ידע know
כִּ֛י kˈî כִּי that
אֵ֥ל ʔˌēl אֵל god
חַ֖י ḥˌay חַי alive
בְּ bᵊ בְּ in
קִרְבְּכֶ֑ם qirbᵊḵˈem קֶרֶב interior
וְ wᵊ וְ and
הֹורֵ֣שׁ hôrˈēš ירשׁ trample down
יֹורִ֣ישׁ yôrˈîš ירשׁ trample down
מִ֠ mi מִן from
פְּנֵיכֶם ppᵊnêḵˌem פָּנֶה face
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
כְּנַעֲנִ֨י kkᵊnaʕᵃnˌî כְּנַעֲנִי Canaanite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חִתִּ֜י ḥittˈî חִתִּי Hittite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
חִוִּ֗י ḥiwwˈî חִוִּי Hivite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
פְּרִזִּי֙ ppᵊrizzˌî פְּרִזִּי Perizzite
וְ wᵊ וְ and
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
גִּרְגָּשִׁ֔י ggirgāšˈî גִּרְגָּשִׁי Girgashite
וְ wᵊ וְ and
הָ הַ the
אֱמֹרִ֖י ʔᵉmōrˌî אֱמֹרִי Amorite
וְ wᵊ וְ and
הַ ha הַ the
יְבוּסִֽי׃ yᵊvûsˈî יְבוּסִי Jebusite
3:10. et rursum in hoc inquit scietis quod Dominus Deus vivens in medio vestri est et disperdat in conspectu vestro Chananeum Hettheum Eveum et Ferezeum Gergeseum quoque et Amorreum et Iebuseum
And again he said: By this you shall know, that the Lord, the living God, is in the midst of you, and that he shall destroy, before your sight, the Chanaanite and the Hethite, the Hevite and the Pherezite, the Gergesite also, and the Jebusite, and the Amorrhite.
3:10. And again, he said: “By this shall you know that the Lord, the living God, is in your midst, and that he shall scatter in your sight, the Canaanite and the Hittite, the Hivite and the Perizzite, likewise the Girgashite, and the Jebusite, and the Amorite.
3:10. 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.
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jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:10: Hereby ye shall know that the living God is among you - The Israelites were apt to be discouraged, and to faint at even the appearance of danger; it was necessary, therefore, that they should have the fullest assurance of the presence and assistance of God in the important enterprise on which they were now entering. They are to combat idolaters, who have nothing to trust in and help them but gods of wood, stone, and metal: whereas they are to have the living God in the midst of them - He who is the author of life and of being - who can give, or take it away, at his pleasure; and who by this miracle proved that he had undertaken to guide and defend them: and Joshua makes this manifestation of God the proof that he will drive out the Hittites, Hivites, etc, before them. With regard to the situation of each of these nations in the land of Canaan, Calmet remarks, that those called Canaanites chiefly inhabited what is called Phoenicia, the environs of Tyre and Sidon: the Hittites occupied the mountains, southward of the promised land: the Hivites dwelt by Ebal and Gerizim, Sichem and Gibeon, towards the mountains of Hermon: the Perizzites were probably not a distinct nation or tribe, but rather villagers, scattered through the country in general: the Girgashites possessed the country beyond the Jordan, towards the lake of Gennesareth: the Jebusites possessed Jerusalem: and the Amorites occupied the mountainous country in the vicinity of the western part of the Dead Sea, and also that part of the land of Moab which the Israelites conquered from Sihon and Og.
Albert Barnes: Notes on the Bible - 1834
3:10: The living God - Compare the marginal reference. The gods of the pagan are "dead idols." On the names of the seven nations, see Gen 10:16, etc., note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:10: Hereby ye: Num 15:28-30; Kg1 18:36, Kg1 18:37, Kg1 22:28; Psa 9:16; Isa 7:14; Co2 13:2, Co2 13:3
living: Deu 5:26; Sa1 17:26; Kg2 19:4; Jer 10:10; Hos 1:10; Mat 16:16; Joh 6:69; Th1 1:9; Heb 10:31
among: Jos 22:31; Exo 17:7; Deu 31:17; Jdg 6:12, Jdg 6:13
drive out from: Jos 21:45; Gen 15:15-18; Exo 3:8, Exo 23:27-30, Exo 33:2; Deu 7:1; Psa 44:2, Psa 44:3
Geneva 1599
3:10 And Joshua said, (d) 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.
(d) By this miracle in dividing the water.
John Gill
3:10 And Joshua said,.... To the people as follows:
hereby ye shall know that the living God is among you; who has life in and of himself, and is the author of life to all his creatures; and is so called in opposition to the lifeless idols of the Gentiles: and it may be, as Abarbinel observes, to suggest to them, that though Moses was dead, the Lord lived, and lives for evermore; and by the following miracle of dividing the waters of Jordan, it would be a plain case that the Lord was yet among them, to protect and defend them, deliver and save them:
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; all the seven nations are mentioned, even the Girgashites, who are sometimes omitted, to assure them of the expulsion of them all, to make way for their entire possession of the land of Canaan, as had been promised them.
John Wesley
3:10 Ye shall know - By experience and sensible evidence. The living God - Not a dull, dead, senseless God, such as the gods of the nations are; but a God of life, and power, and activity to watch over you, and work for you. Among you - Is present with you to strengthen and help you.
3:113:11: ահաւասիկ տապանակ ուխտին Տեառն ամենայն երկրի անցանէ ※ առաջի ձեր ընդ Յորդանան[2132]։ [2132] Ոմանք. Տեառն Աստուծոյ մերոյ ամենայն երկրի անցցէ առաջի։
11. Ահա ամբողջ երկրի Տիրոջ ուխտի տապանակը ձեր առջեւից պիտի անցնի Յորդանան գետով:
11 Ահա բոլոր երկրի Տէրոջը ուխտին տապանակը ձեր առջեւ պիտի մտնէ Յորդանանի մէջ։
ահաւասիկ տապանակ ուխտին Տեառն ամենայն երկրի անցանէ առաջի ձեր ընդ Յորդանան:

3:11: ահաւասիկ տապանակ ուխտին Տեառն ամենայն երկրի անցանէ ※ առաջի ձեր ընդ Յորդանան[2132]։
[2132] Ոմանք. Տեառն Աստուծոյ մերոյ ամենայն երկրի անցցէ առաջի։
11. Ահա ամբողջ երկրի Տիրոջ ուխտի տապանակը ձեր առջեւից պիտի անցնի Յորդանան գետով:
11 Ահա բոլոր երկրի Տէրոջը ուխտին տապանակը ձեր առջեւ պիտի մտնէ Յորդանանի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1111: вот, ковчег завета Господа всей земли пойдет пред вами чрез Иордан;
3:11 ἰδοὺ ιδου see!; here I am ἡ ο the κιβωτὸς κιβωτος ark διαθήκης διαθηκη covenant κυρίου κυριος lord; master πάσης πας all; every τῆς ο the γῆς γη earth; land διαβαίνει διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis
3:11 הִנֵּה֙ hinnˌē הִנֵּה behold אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark הַ ha הַ the בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant אֲדֹ֖ון ʔᵃḏˌôn אָדֹון lord כָּל־ kol- כֹּל whole הָ hā הַ the אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth עֹבֵ֥ר ʕōvˌēr עבר pass לִ li לְ to פְנֵיכֶ֖ם fᵊnêḵˌem פָּנֶה face בַּ ba בְּ in † הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
3:11. ecce arca foederis Domini omnis terrae antecedet vos per IordanemBehold, the ark of the covenant of the Lord of all the earth shall go before you into the Jordan.
11. Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.
3:11. Behold, the ark of the covenant of the Lord of all the earth shall go before you through the Jordan.
3:11. Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.
Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan:

11: вот, ковчег завета Господа всей земли пойдет пред вами чрез Иордан;
3:11
ἰδοὺ ιδου see!; here I am
ο the
κιβωτὸς κιβωτος ark
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
διαβαίνει διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
3:11
הִנֵּה֙ hinnˌē הִנֵּה behold
אֲרֹ֣ון ʔᵃrˈôn אֲרֹון ark
הַ ha הַ the
בְּרִ֔ית bbᵊrˈîṯ בְּרִית covenant
אֲדֹ֖ון ʔᵃḏˌôn אָדֹון lord
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֑רֶץ ʔˈāreṣ אֶרֶץ earth
עֹבֵ֥ר ʕōvˌēr עבר pass
לִ li לְ to
פְנֵיכֶ֖ם fᵊnêḵˌem פָּנֶה face
בַּ ba בְּ in
הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
3:11. ecce arca foederis Domini omnis terrae antecedet vos per Iordanem
Behold, the ark of the covenant of the Lord of all the earth shall go before you into the Jordan.
3:11. Behold, the ark of the covenant of the Lord of all the earth shall go before you through the Jordan.
3:11. Behold, the ark of the covenant of the Lord of all the earth passeth over before you into Jordan.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jg▾ kad▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:11: the Lord: Jos 3:13; Psa 24:1; Isa 54:5; Jer 10:7; Mic 4:13; Zep 2:11; Zac 4:14, Zac 6:5; Zac 14:9
passeth: Jos 3:3-6; Isa 3:12
Carl Friedrich Keil and Franz Delitzsch
3:11
After this inspiriting promise, Joshua informed the people what the Lord intended to do first: "Behold, the ark of the covenant of the Lord of the whole earth will go before you into Jordan." כּל־הארץ 'adown is a genitive dependent upon הברית ארון, the strict subordination of the construct state being loosened in this case by the article before the nomen regens. The punctuators have therefore separated it from the latter by sakeph-katon, without thereby explaining it as in opposition or giving any support to the mistaken exposition of Buxtorff and Drusius, that "the ark of the covenant is called the ruler of the whole earth." The description of Jehovah as "Lord of the whole earth," which is repeated in Josh 3:13, is very appropriately chosen for the purpose of strengthening confidence in the omnipotence of the Lord. This epithet "exalted the government of God over all the elements of the world, that the Israelites might have no doubt that as seas and rivers are under His control, the waters, although liquid by nature, would become stable at His nod" (Calvin). The expression, "passeth over before you into Jordan," is more precisely explained in the course of the narrative: the ark of the covenant went (was carried) before the people into the river, and then stood still, as the bulwark of the people, till the passage was completed; so that the word "before" indicates the protection which it would afford.
Josh 3:12-13
"And take to you (i.e., appoint) twelve men out of the tribes of Israel, one for each tribe." For what purpose is not stated here, but is apparent from what follows (Josh 4:2.). The choice or appointment of these men was necessarily commanded before the crossing commenced, as they were to stand by the side of Joshua, or near the bearers of the ark of the covenant, so as to be at hand to perform the duty to be entrusted to them (Josh 4:3.). Joshua then concludes by foretelling the miracle itself: "It will come to pass, that when the soles of the feet of the priests who bear the ark of the Lord shall settle down in the water of the Jordan, the waters of the Jordan shall be cut off; namely, the waters flowing down from above, and shall stand still as one heap." "Shall be cut off," so as to disappear; namely, at the place where the priests stand with the ark of the covenant. This took place through the waters standing still as a heap, or being heaped up, at some distance above the standing-place. אחד נד is an accusative of more precise definition. The expression is taken from the song of Moses (Ex 15:8).
John Gill
3:11 Behold, the ark of the covenant of the Lord of all the earth,.... Some both Jewish and Christian interpreters, because there is a distinguishing accent on the word "covenant", read the words "the ark of the covenant, even the Lord of all the earth"; so in some copies of our English Bible, as if the ark was called the Lord of all the earth, because of his presence and dwelling there; but, as Kimchi observes, either the word "ark" is wanting, or the word "covenant", and may be supplied either thus,"the ark of the covenant, the ark (I say) of the Lord of all the earth;''or thus,"the ark of the covenant, which is the covenant of the Lord of all the earth:''the true meaning is what Abarbinel gives,"the ark of the covenant of the Lord, who is the Lord of the whole earth;''the Maker and possessor of the whole earth, the whole terraqueous globe; and can do what he pleases in the earth, or in the water; and can control the powers of nature, and do what is beyond them, things miraculous and astonishing:
passeth before you into Jordan; not only unto it, but into it, into the river itself; and, by the power of him whose presence was with it, the waters of Jordan were to be divided, to give them a passage through it as on dry land, and so it came to pass.
3:123:12: Եւ արդ՝ յառա՛ջ կալարուք ՚ի ձէնջ ա՛րս երկոտասան յորդւոցդ Իսրայէլի, այր մի յիւրաքանչիւր ցեղէ[2133]. [2133] Ոմանք. Յառաջ կալարուք ինձ ՚ի։
12. Հիմա դուք իսրայէլացիներից ընտրեցէ՛ք տասներկու մարդ՝ ամէն ցեղից մի մարդ,
12 Հիմա դուք Իսրայէլի ցեղերէն տասներկու մարդ առէք, ամէն ցեղէ մէկ–մէկ մարդ։
Եւ արդ յառաջ կալարուք ի ձէնջ արս երկոտասան յորդւոցդ Իսրայելի, այր մի յիւրաքանչիւր ցեղէ:

3:12: Եւ արդ՝ յառա՛ջ կալարուք ՚ի ձէնջ ա՛րս երկոտասան յորդւոցդ Իսրայէլի, այր մի յիւրաքանչիւր ցեղէ[2133].
[2133] Ոմանք. Յառաջ կալարուք ինձ ՚ի։
12. Հիմա դուք իսրայէլացիներից ընտրեցէ՛ք տասներկու մարդ՝ ամէն ցեղից մի մարդ,
12 Հիմա դուք Իսրայէլի ցեղերէն տասներկու մարդ առէք, ամէն ցեղէ մէկ–մէկ մարդ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1212: и возьмите себе двенадцать человек из колен Израилевых, по одному человеку из колена;
3:12 προχειρίσασθε προχειριζομαι hand forth; make ready ὑμῖν υμιν you δώδεκα δωδεκα twelve ἄνδρας ανηρ man; husband ἀπὸ απο from; away τῶν ο the υἱῶν υιος son Ισραηλ ισραηλ.1 Israel ἕνα εις.1 one; unit ἀφ᾿ απο from; away ἑκάστης εκαστος each φυλῆς φυλη tribe
3:12 וְ wᵊ וְ and עַתָּ֗ה ʕattˈā עַתָּה now קְח֤וּ qᵊḥˈû לקח take לָכֶם֙ lāḵˌem לְ to שְׁנֵ֣י šᵊnˈê שְׁנַיִם two עָשָׂ֣ר ʕāśˈār עָשָׂר -teen אִ֔ישׁ ʔˈîš אִישׁ man מִ mi מִן from שִּׁבְטֵ֖י ššivṭˌê שֵׁבֶט rod יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel אִישׁ־ ʔîš- אִישׁ man אֶחָ֥ד ʔeḥˌāḏ אֶחָד one אִישׁ־ ʔîš- אִישׁ man אֶחָ֖ד ʔeḥˌāḏ אֶחָד one לַ la לְ to † הַ the שָּֽׁבֶט׃ ššˈāveṭ שֵׁבֶט rod
3:12. parate duodecim viros de tribubus Israhel singulos per singulas tribusPrepare ye twelve men of the tribes of Israel, one of every tribe.
12. Now therefore take you twelve men out of the tribes of Israel, for every tribe a man.
3:12. Prepare twelve men from the tribes of Israel, one from each tribe.
3:12. Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.
Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man:

12: и возьмите себе двенадцать человек из колен Израилевых, по одному человеку из колена;
3:12
προχειρίσασθε προχειριζομαι hand forth; make ready
ὑμῖν υμιν you
δώδεκα δωδεκα twelve
ἄνδρας ανηρ man; husband
ἀπὸ απο from; away
τῶν ο the
υἱῶν υιος son
Ισραηλ ισραηλ.1 Israel
ἕνα εις.1 one; unit
ἀφ᾿ απο from; away
ἑκάστης εκαστος each
φυλῆς φυλη tribe
3:12
וְ wᵊ וְ and
עַתָּ֗ה ʕattˈā עַתָּה now
קְח֤וּ qᵊḥˈû לקח take
לָכֶם֙ lāḵˌem לְ to
שְׁנֵ֣י šᵊnˈê שְׁנַיִם two
עָשָׂ֣ר ʕāśˈār עָשָׂר -teen
אִ֔ישׁ ʔˈîš אִישׁ man
מִ mi מִן from
שִּׁבְטֵ֖י ššivṭˌê שֵׁבֶט rod
יִשְׂרָאֵ֑ל yiśrāʔˈēl יִשְׂרָאֵל Israel
אִישׁ־ ʔîš- אִישׁ man
אֶחָ֥ד ʔeḥˌāḏ אֶחָד one
אִישׁ־ ʔîš- אִישׁ man
אֶחָ֖ד ʔeḥˌāḏ אֶחָד one
לַ la לְ to
הַ the
שָּֽׁבֶט׃ ššˈāveṭ שֵׁבֶט rod
3:12. parate duodecim viros de tribubus Israhel singulos per singulas tribus
Prepare ye twelve men of the tribes of Israel, one of every tribe.
3:12. Prepare twelve men from the tribes of Israel, one from each tribe.
3:12. Now therefore take you twelve men out of the tribes of Israel, out of every tribe a man.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Вместе с тем Иисус Навин повелел народу взять или избрать по одному человеку от каждого из 12: колен, не указывая при этом самого дела, которое они должны исполнить. Хотя последнее относилось к окончанию перехода через Иордан (IV:1–5), распоряжение об этом сделано было перед его началом, так как в это время для народа всего удобнее было произвести выбор, а самые избранные, оставаясь вблизи израильского вождя, без замедления могли исполнить то, что им будет указано.
Adam Clarke: Commentary on the Bible - 1831
3:12: Take you twelve men - See the note on Jos 4:2.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:12: Jos 4:2, Jos 4:9
Geneva 1599
3:12 Now therefore take you (e) twelve men out of the tribes of Israel, out of every tribe a man.
(e) Who would set up twelve stones in remembrance of the benefit.
John Gill
3:12 Now therefore take ye twelve men,.... For what end and purpose is not mentioned. Abarbinel is of opinion, that they were chosen and appointed, that every man might pitch upon and take a place for his tribe to encamp in, when they came on the other side Jordan: whether this was Joshua's view or no is not certain; however, the use he made of these, thus provided by divine direction, is related Josh 4:2,
and these were to be taken out of the tribes of Israel, out of every tribe a man; Levi not reckoned, having no part in the land; and so we find that tribe left out in other accounts, when there was a choice of twelve men out of each of the tribes, Num 13:4.
John Wesley
3:12 Twelve men - For the work described, Josh 4:2-3.
3:133:13: եւ եղիցի իբրեւ մխիցին ոտք քահանայիցն կրելեաց զտապանակ ուխտին Տեառն ամենայն երկրի ՚ի ջուրն Յորդանանու, պակասեսցէ՛ ջուրն որ իջանէ ՚ի վերուստ, կացցէ՛ իբրեւ զկարկառակո՛յտ մի[2134]։ [2134] Ոմանք. Իբրեւ մխեսցին. կամ՝ մխեսցի։ Օրինակ մի. Կացցէ իբրեւ զնոր կարկառակոյտ սեանն։
13. եւ երբ ամբողջ երկրի Տիրոջ ուխտի տապանակը կրող քահանաների ոտքերը մտնեն Յորդանան գետի ջրի մէջ, վերեւից իջնող ջուրը կը կտրուի, կը կանգնի ինչպէս քարակոյտ»:
13 Ու երբ բոլոր երկրի Եհովա Տէրոջը տապանակը վերցնող քահանաներուն ոտքերը Յորդանանի ջուրին մէջ մտնեն, Յորդանանի ջուրը պիտի կտրի ու վերէն իջնող ջուրը կարկառակոյտի մը պէս պիտի կայնի»։
եւ եղիցի իբրեւ մխեսցին ոտք քահանայիցն կրելեաց զտապանակ ուխտին Տեառն ամենայն երկրի ի ջուրն Յորդանանու, պակասեսցէ ջուրն որ իջանէ ի վերուստ, կացցէ իբրեւ զկարկառակոյտ մի:

3:13: եւ եղիցի իբրեւ մխիցին ոտք քահանայիցն կրելեաց զտապանակ ուխտին Տեառն ամենայն երկրի ՚ի ջուրն Յորդանանու, պակասեսցէ՛ ջուրն որ իջանէ ՚ի վերուստ, կացցէ՛ իբրեւ զկարկառակո՛յտ մի[2134]։
[2134] Ոմանք. Իբրեւ մխեսցին. կամ՝ մխեսցի։ Օրինակ մի. Կացցէ իբրեւ զնոր կարկառակոյտ սեանն։
13. եւ երբ ամբողջ երկրի Տիրոջ ուխտի տապանակը կրող քահանաների ոտքերը մտնեն Յորդանան գետի ջրի մէջ, վերեւից իջնող ջուրը կը կտրուի, կը կանգնի ինչպէս քարակոյտ»:
13 Ու երբ բոլոր երկրի Եհովա Տէրոջը տապանակը վերցնող քահանաներուն ոտքերը Յորդանանի ջուրին մէջ մտնեն, Յորդանանի ջուրը պիտի կտրի ու վերէն իջնող ջուրը կարկառակոյտի մը պէս պիտի կայնի»։
zohrab-1805▾ eastern-1994▾ western am▾
3:1313: и как только стопы ног священников, несущих ковчег Господа, Владыки всей земли, ступят в воду Иордана, вода Иорданская иссякнет, текущая же сверху вода остановится стеною.
3:13 καὶ και and; even ἔσται ειμι be ὡς ως.1 as; how ἂν αν perhaps; ever καταπαύσωσιν καταπαυω rest οἱ ο the πόδες πους foot; pace τῶν ο the ἱερέων ιερευς priest τῶν ο the αἰρόντων αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master πάσης πας all; every τῆς ο the γῆς γη earth; land ἐν εν in τῷ ο the ὕδατι υδωρ water τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis τὸ ο the ὕδωρ υδωρ water τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ἐκλείψει εκλειπω leave off; cease τὸ ο the δὲ δε though; while ὕδωρ υδωρ water τὸ ο the καταβαῖνον καταβαινω step down; descend στήσεται ιστημι stand; establish
3:13 וְ wᵊ וְ and הָיָ֡ה hāyˈā היה be כְּ kᵊ כְּ as נֹ֣וחַ nˈôₐḥ נוח settle כַּפֹּ֣ות kappˈôṯ כַּף palm רַגְלֵ֣י raḡlˈê רֶגֶל foot הַ ha הַ the כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest נֹשְׂאֵי֩ nōśᵊʔˌê נשׂא lift אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH אֲדֹ֤ון ʔᵃḏˈôn אָדֹון lord כָּל־ kol- כֹּל whole הָ hā הַ the אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth בְּ bᵊ בְּ in מֵ֣י mˈê מַיִם water הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan מֵ֤י mˈê מַיִם water הַ ha הַ the יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan יִכָּ֣רֵת֔וּן yikkˈārēṯˈûn כרת cut הַ ha הַ the מַּ֥יִם mmˌayim מַיִם water הַ ha הַ the יֹּרְדִ֖ים yyōrᵊḏˌîm ירד descend מִ mi מִן from לְ lᵊ לְ to מָ֑עְלָה mˈāʕᵊlā מַעַל top וְ wᵊ וְ and יַעַמְד֖וּ yaʕamᵊḏˌû עמד stand נֵ֥ד nˌēḏ נֵד barrier אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
3:13. et cum posuerint vestigia pedum suorum sacerdotes qui portant arcam Domini Dei universae terrae in aquis Iordanis aquae quae inferiores sunt decurrent atque deficient quae autem desuper veniunt in una mole consistentAnd when the priests, that carry the ark of the Lord the God of the whole earth, shall set the soles of their feet in the waters of the Jordan, the waters that are beneath shall run down and go off: and those that come from above, shall stand together upon a heap.
13. And it shall come to pass, when 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, even the waters that come down from above; and they shall stand in one heap.
3:13. And when the priests who are carrying the ark of the Lord, the God of the entire earth, will have placed the steps of their feet in the waters of the Jordan, the waters that are lower will run down and pass away, and those that are approaching above will stand together in a mass.”
3:13. 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.
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:

13: и как только стопы ног священников, несущих ковчег Господа, Владыки всей земли, ступят в воду Иордана, вода Иорданская иссякнет, текущая же сверху вода остановится стеною.
3:13
καὶ και and; even
ἔσται ειμι be
ὡς ως.1 as; how
ἂν αν perhaps; ever
καταπαύσωσιν καταπαυω rest
οἱ ο the
πόδες πους foot; pace
τῶν ο the
ἱερέων ιερευς priest
τῶν ο the
αἰρόντων αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
πάσης πας all; every
τῆς ο the
γῆς γη earth; land
ἐν εν in
τῷ ο the
ὕδατι υδωρ water
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
τὸ ο the
ὕδωρ υδωρ water
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ἐκλείψει εκλειπω leave off; cease
τὸ ο the
δὲ δε though; while
ὕδωρ υδωρ water
τὸ ο the
καταβαῖνον καταβαινω step down; descend
στήσεται ιστημι stand; establish
3:13
וְ wᵊ וְ and
הָיָ֡ה hāyˈā היה be
כְּ kᵊ כְּ as
נֹ֣וחַ nˈôₐḥ נוח settle
כַּפֹּ֣ות kappˈôṯ כַּף palm
רַגְלֵ֣י raḡlˈê רֶגֶל foot
הַ ha הַ the
כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest
נֹשְׂאֵי֩ nōśᵊʔˌê נשׂא lift
אֲרֹ֨ון ʔᵃrˌôn אֲרֹון ark
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
אֲדֹ֤ון ʔᵃḏˈôn אָדֹון lord
כָּל־ kol- כֹּל whole
הָ הַ the
אָ֨רֶץ֙ ʔˈāreṣ אֶרֶץ earth
בְּ bᵊ בְּ in
מֵ֣י mˈê מַיִם water
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
מֵ֤י mˈê מַיִם water
הַ ha הַ the
יַּרְדֵּן֙ yyardˌēn יַרְדֵּן Jordan
יִכָּ֣רֵת֔וּן yikkˈārēṯˈûn כרת cut
הַ ha הַ the
מַּ֥יִם mmˌayim מַיִם water
הַ ha הַ the
יֹּרְדִ֖ים yyōrᵊḏˌîm ירד descend
מִ mi מִן from
לְ lᵊ לְ to
מָ֑עְלָה mˈāʕᵊlā מַעַל top
וְ wᵊ וְ and
יַעַמְד֖וּ yaʕamᵊḏˌû עמד stand
נֵ֥ד nˌēḏ נֵד barrier
אֶחָֽד׃ ʔeḥˈāḏ אֶחָד one
3:13. et cum posuerint vestigia pedum suorum sacerdotes qui portant arcam Domini Dei universae terrae in aquis Iordanis aquae quae inferiores sunt decurrent atque deficient quae autem desuper veniunt in una mole consistent
And when the priests, that carry the ark of the Lord the God of the whole earth, shall set the soles of their feet in the waters of the Jordan, the waters that are beneath shall run down and go off: and those that come from above, shall stand together upon a heap.
3:13. And when the priests who are carrying the ark of the Lord, the God of the entire earth, will have placed the steps of their feet in the waters of the Jordan, the waters that are lower will run down and pass away, and those that are approaching above will stand together in a mass.”
3:13. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ tr▾ all ▾
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:13: the soles: Jos 3:15, Jos 3:16; Exo 14:19-22
of the Lord: Jos 3:11
stand upon: Jos 3:16; Exo 15:8; Psa 33:7, Psa 78:13, Psa 114:3-5; Hab 3:15
John Gill
3:13 And it shall come to pass, as soon as the soles of the feet of the priests that bear the ark of the Lord,.... Which they were bid to take up and carry, Josh 3:6,
the Lord of all the earth; this shows that not the ark, but the Lord, is called "the Lord of all the earth"; see Gill on Josh 3:11,
shall rest in the waters of Jordan; the meaning is, as soon as their feet should touch them, or they should set their feet in them, when they came to the brink of them:
that the waters of Jordan shall be cut off from the waters that come down from above; from above the place where the priests came, and the children of Israel after passed over:
and they shall stand upon an heap; or one heap; stop and rise up high, as if piled up one upon another, and stand unmoved. This had been made known to Joshua by divine revelation, and is what he hints at, Josh 3:5; and now plainly speaks out, and foretells before it came to pass; and which must serve to magnify Joshua, as in Josh 3:7; and give him great credit and honour among the people.
John Wesley
3:13 The ark of the Lord - That so it may appear this is the Lord's doing, and that in pursuance of his covenant made with Israel. Of all the earth - The Lord of all this globe of earth and water, who therefore can dispose of this river and the adjoining land as he pleaseth. Cut off - The waters which now are united now shall be divided, and part shall flow down the channel towards the dead sea, and the other part that is nearer the spring of the river, and flows down from it, shall stand still. An heap - Being as it were congealed, as the Red - Sea was, Ex 15:8, and so kept from overflowing the country.
3:143:14: Եւ եղեւ իբրեւ չուեաց ժողովուրդն ՚ի խորանաց իւրեանց անցանե՛լ ընդ Յորդանան. եւ քահանայքն բարձին զտապանակ ուխտին Տեառն առաջի ամենայն ժողովրդեանն։
14. Երբ ժողովուրդը Յորդանան գետն անցնելու համար դուրս ելաւ վրաններից, քահանաները վերցրին Տիրոջ ուխտի տապանակը եւ տարան ամբողջ ժողովրդի առաջից:
14 Երբ ժողովուրդը Յորդանանէն անցնելու համար իրենց վրաններէն չուեցին, ուխտին տապանակը վերցնող քահանաները ժողովուրդին առջեւէն կ’երթային։
Եւ եղեւ իբրեւ չուեաց ժողովուրդն ի խորանաց իւրեանց անցանել ընդ Յորդանան, եւ քահանայքն բարձին զտապանակ ուխտին [31]Տեառն առաջի [32]ամենայն ժողովրդեանն:

3:14: Եւ եղեւ իբրեւ չուեաց ժողովուրդն ՚ի խորանաց իւրեանց անցանե՛լ ընդ Յորդանան. եւ քահանայքն բարձին զտապանակ ուխտին Տեառն առաջի ամենայն ժողովրդեանն։
14. Երբ ժողովուրդը Յորդանան գետն անցնելու համար դուրս ելաւ վրաններից, քահանաները վերցրին Տիրոջ ուխտի տապանակը եւ տարան ամբողջ ժողովրդի առաջից:
14 Երբ ժողովուրդը Յորդանանէն անցնելու համար իրենց վրաններէն չուեցին, ուխտին տապանակը վերցնող քահանաները ժողովուրդին առջեւէն կ’երթային։
zohrab-1805▾ eastern-1994▾ western am▾
3:1414: Итак, когда народ двинулся от своих шатров, чтобы переходить Иордан, и священники понесли ковчег завета пред народом,
3:14 καὶ και and; even ἀπῆρεν απαιρω remove; take away ὁ ο the λαὸς λαος populace; population ἐκ εκ from; out of τῶν ο the σκηνωμάτων σκηνωμα camp; tent αὐτῶν αυτος he; him διαβῆναι διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis οἱ ο the δὲ δε though; while ἱερεῖς ιερευς priest ἤροσαν αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master πρότεροι προτερος earlier τοῦ ο the λαοῦ λαος populace; population
3:14 וַ wa וְ and יְהִ֗י yᵊhˈî היה be בִּ bi בְּ in נְסֹ֤עַ nᵊsˈōₐʕ נסע pull out הָ hā הַ the עָם֙ ʕˌām עַם people מֵ mē מִן from אָ֣הֳלֵיהֶ֔ם ʔˈohᵒlêhˈem אֹהֶל tent לַ la לְ to עֲבֹ֖ר ʕᵃvˌōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and הַ ha הַ the כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest נֹֽשְׂאֵ֛י nˈōśᵊʔˈê נשׂא lift הָ hā הַ the אָרֹ֥ון ʔārˌôn אֲרֹון ark הַ ha הַ the בְּרִ֖ית bbᵊrˌîṯ בְּרִית covenant לִ li לְ to פְנֵ֥י fᵊnˌê פָּנֶה face הָ hā הַ the עָֽם׃ ʕˈām עַם people
3:14. igitur egressus est populus de tabernaculis suis ut transirent Iordanem et sacerdotes qui portabant arcam foederis pergebant ante eumSo the people went out of their tents, to pass over the Jordan: and the priests that carried the ark of the covenant, went on before them.
14. And it came to pass, when the people removed from their tents, to pass over Jordan, the priests that bare the ark of the covenant being before the people;
3:14. And the people departed from their tents, so that they might cross the Jordan. And the priests who were carrying the ark of the covenant were advancing before them.
3:14. 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;
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:

14: Итак, когда народ двинулся от своих шатров, чтобы переходить Иордан, и священники понесли ковчег завета пред народом,
3:14
καὶ και and; even
ἀπῆρεν απαιρω remove; take away
ο the
λαὸς λαος populace; population
ἐκ εκ from; out of
τῶν ο the
σκηνωμάτων σκηνωμα camp; tent
αὐτῶν αυτος he; him
διαβῆναι διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
οἱ ο the
δὲ δε though; while
ἱερεῖς ιερευς priest
ἤροσαν αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
πρότεροι προτερος earlier
τοῦ ο the
λαοῦ λαος populace; population
3:14
וַ wa וְ and
יְהִ֗י yᵊhˈî היה be
בִּ bi בְּ in
נְסֹ֤עַ nᵊsˈōₐʕ נסע pull out
הָ הַ the
עָם֙ ʕˌām עַם people
מֵ מִן from
אָ֣הֳלֵיהֶ֔ם ʔˈohᵒlêhˈem אֹהֶל tent
לַ la לְ to
עֲבֹ֖ר ʕᵃvˌōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּ֑ן yyardˈēn יַרְדֵּן Jordan
וְ wᵊ וְ and
הַ ha הַ the
כֹּהֲנִ֗ים kkōhᵃnˈîm כֹּהֵן priest
נֹֽשְׂאֵ֛י nˈōśᵊʔˈê נשׂא lift
הָ הַ the
אָרֹ֥ון ʔārˌôn אֲרֹון ark
הַ ha הַ the
בְּרִ֖ית bbᵊrˌîṯ בְּרִית covenant
לִ li לְ to
פְנֵ֥י fᵊnˌê פָּנֶה face
הָ הַ the
עָֽם׃ ʕˈām עַם people
3:14. igitur egressus est populus de tabernaculis suis ut transirent Iordanem et sacerdotes qui portabant arcam foederis pergebant ante eum
So the people went out of their tents, to pass over the Jordan: and the priests that carried the ark of the covenant, went on before them.
3:14. And the people departed from their tents, so that they might cross the Jordan. And the priests who were carrying the ark of the covenant were advancing before them.
3:14. 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;
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jg▾ kad▾ tr▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
14-17: В ст. 14–17: излагается самый переход через Иордан, который совершился согласно со сделанными распоряжениями. Помимо выполнения последних, библейский писатель в изложение этого события вносит некоторые относящиеся к нему весьма важные подробности. Таково сообщаемое им сведение о том, что Иордан выступает из всех берегов своих во все дни жатвы пшеницы. Скобки, в которые заключены эти слова, не значат, что они заимствованы из славянского или греческого перевода. Приведенные слова находятся в еврейском тексте, как и во всех переводах, и составляют весьма важную часть библейского текста, указывающую именно на сверхъестественный характер этого события. Так как в то время, когда оно совершилось, «Иордан был полон по всем берегам своим» (буквально с еврейского) или наполняшеся во вся краи своя (славянская Библия), то израильский народ, переправлявшийся в полном своем составе, не мог перейти через реку во время ее полноводья по одному из бродов, находящихся близ Иерихона; и если этот переход совершился, то единственно потому, что дно Иордана было осушено всемогущею силою Владыки всей земли. Выступление Иордана из берегов бывает весной, во время жатвы, в апреле и в начале мая, когда оканчивается период дождей и начинается таяние снегов на Ермоне. Прибыль воды в Иордане и в ближайшее к настоящему время настолько значительно, что она наполняет глубокую ложбину, служащую руслом реки, до самых краев и заливает нижний берег, покрытый густой растительностью. Кроме этого нижнего берега Иордан имеет еще другую, выше лежащую его, береговую линию, а в некоторых местах — и третью, до которых в настоящее время не доходит наводнение, но которые образовались, конечно, вследствие бывших в древние времена более сильных наводнений. О таком сильном наводнении и говорит библейский писатель, употребляя выражение Иордан выступил из всех берегов своих, т. е. наполнил до края не только обыкновенное свое русло, но и вышележащие его берега. И в настоящее время глубина воды достигает во время наводнения до полутора сажень (от 10: до 12: футов) при сильном течении [Сведения об этом заимствованы из Cook, Commentary 11, 24: и Keil — Iosua, 29–30.]. При таком поднятии воды пользование бродами было совершенно немыслимо, и если соглядатаи и некоторые другие в последующее время иногда, конечно, вплавь переправлялись через Иордан в первом месяце, когда он выступает из берегов, то это было настолько замечательным, что писатель кн. Паралипоменон (1: Пар XII:15) упоминает об этом при изображении храбрости сподвижников Давида. Во все дни жатвы пшеницы согласно с греко-славянским переводом: wsei hmerai qerismou purwn. В еврейском тексте последним двум словам соответствует одно: «кацир», значащее «жатва», без обозначения вида хлебных растений, как в других местах переведено это у 70-ти, например в Быт VIII:22; Лев XIX:9: и др. Когда разумеется жатва именно пшеницы, к слову «кацир» прибавляется «хиттим» — «пшеница», например в Быт XXX:14; Руфь II:23. В данном месте кн. Иисуса Навина нет этого дополнения, а вместе с тем нет и основания видеть здесь указание на жатву именно пшеницы. Представление о последней тем менее уместно здесь, что переход через Иордан совершился в 10-й день первого месяца (IV:19), соответствующего вообще апрелю, а жатва пшеницы в Палестине начинается вообще позднее этого — в мае [Tristram. The Natural history of the Bible. 1880, с 488: «Жатва пшеницы, — говорится здесь, — начинается спустя около месяца посла жатвы ячменя, обыкновенно в мае, хотя она может начинаться и несколько ранее в Иорданской долине» благодаря тропическому климату последней. Также определяется время жатвы пшеницы и у других исследователей. См., например, Biehm. Handworterbuch des Biblischen Altertums, I:21.], что вполне соответствует и библейским указаниям (см. выше, к II:6), по которым эта жатва следовала после жатвы ячменя (например, Руфь II:23: доколе не окончилась жатва ячменя и жатва пшеницы), а жатва ячменя была вообще началом жатвы (2: Цар XXI:9: в первые дни жатвы, в начале жатвы ячменя). На основании этого под всеми днями жатвы нужно разуметь вообще все время жатвы.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Passage over the Jordan. B. C. 1451.

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 a 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.
Here we have a short and plain account of the dividing of the river Jordan, and the passage of the children of Israel through it. The story is not garnished with the flowers of rhetoric (gold needs not to be painted), but it tell us, in short, matter of fact.
I. That this river was now broader and deeper than usually it was at other times of the year, v. 15. The melting of the snow on the mountains of Lebanon, near which this river had its rise, was the occasion that at the time of harvest, barley-harvest, which was the spring of the year, Jordan overflowed all his banks. This great flood, just at that time (which Providence might have restrained for once, of which he might have ordered them to cross at another time of the year) very much magnified the power of God and his kindness to Israel. Note, Though the opposition given to the salvation of God's people have all imaginable advantages, yet god can and will conquer it. Let the banks of Jordan be filled to the brink, filled till they run over, it is as easy to Omnipotence to divide them, and dry them up, as if they were ever so narrow, ever so shallow; it is all one with the Lord.
II. That as soon as ever the feet of the priests dipped in the brim of the water the stream stopped immediately, as if a sluice had been led down to dam it up, v. 15, 16. So that the waters above swelled, stood on a heap, and ran back, and yet, as it should seem did not spread, but congealed, which unaccountable rising of the river was observed with amazement by those that live upward upon it many miles off, and the remembrance of it remained among them long after: the waters on the other side this invisible dam ran down of course, and left the bottom of the river dry as far downward, it is likely, as they swelled upward. When they passed through the red Sea, the waters were a wall on either hand, here only on the right-hand. Note, The God of nature can, when he pleases, change the course of nature, and alter its properties, can turn fluids into solids, waters into standing rocks, as, on the contrary, rocks into standing waters, to serve his own purposes. See Ps. cxiv. 5, 8. What cannot God do? What will he not do for the perfecting of his peoples, salvation? Sometimes he cleaves the earth with rivers (Hab. iii. 9), and sometimes, as here, cleaves the rivers without earth. It is easy to imagine how, when the course of this strong rapid stream was arrested on a sudden, the waters roared and were troubled, so that the mountains seemed to shake with the swelling thereof (Ps. xlvi. 3), how the floods lifted up their voice, the floods lifted up their waves, while the Lord on high showed himself mightier than the noise of these many waters, Ps. xciii. 3, 4. With reference to this the prophet asks, Was the Lord displeased against the rivers? was thine anger against the rivers? Hab. iii. 8. No, Thou wentest forth for the salvation of thy people, v. 13. In allusion to this, it is foretold, among the great things God will do for the gospel church in the latter days, that the great river Euphrates shall be dried up, that the way of the kings of the east may be prepared, Rev. xvi. 12. When the time has come for Israel's entrance into the land of promise all difficulties shall be conquered, mountains shall become plains (Zech. iv. 7) and rivers become dry, for the ransomed of the Lord to pass over. When we have finished our pilgrimage through this wilderness, death will be like this Jordan between us and the heavenly Canaan, but the ark of the covenant has prepare us a way through it; it is the last enemy that shall be destroyed.
III. That the people passed over right against Jericho, which was, 1. An instance of their boldness, and a noble defiance of their enemies. Jericho was one of the strongest cities, and yet they dared to face it at their first entrance. 2. It was an encouragement to them to venture through Jordan, for Jericho was a goodly city and the country about it extremely pleasant; and, having that in view as their own, what difficulties could discourage them from taking possession? 3. It would increase the confusion and terror of their enemies, who no doubt strictly observed their motions, and were the amazed spectators of this work of wonders.
IV. That the priests stood still in the midst of Jordan while all the people passed over, v. 17. There the ark was appointed to be, to show that the same power that parted the waters kept them parted as long as there was occasion; and had not the divine presence, of which the ark was a token, been their security, the waters would have returned upon them and buried them. there the priests were appointed to stand still, 1. To try their faith, whether they could venture to take their post, when god assigned it to them, with mountains of water over their heads. As they made a bold step when they set the first foot into Jordan, so now they made a bold stand when they tarried longest in Jordan; but they knew they carried their own protection with them. Note, Ministers in times of peril should be examples of courage and confidence in the divine goodness. 2. It was to encourage the faith of the people, that they might go triumphantly into Canaan, and fear no evil, no, not in this valley of the shadow of death (for so the divided river was), being assured of God's presence, which interposed between them and the greatest danger, between them and the proud waters, which otherwise had gone over their souls. Thus in the greatest dangers the saints are comforted with his rod and his staff, Ps. xxiii. 4.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:14: bearing the ark: Jos 3:3, Jos 3:6, Jos 6:6; Deu 31:26; Jer 3:16; Act 7:44, Act 7:45; Co1 1:24, Co1 1:25; Heb 9:4
Carl Friedrich Keil and Franz Delitzsch
3:14
The event corresponded to the announcement. - Josh 3:14-16. When the people left their tents to go over the Jordan, and the priests, going before the ark of the covenant, dipped their feet in the water ("the brim of the water," Josh 3:15, as in Josh 3:8), although the Jordan was filled over all its banks throughout the whole time of harvest, the waters stood still: the waters flowing down from above stood as a heap at a very great distance off, by the town of Adam, on the side of Zarthan; and the waters flowing down to the salt sea were entirely cut off, so that the people went through the dried bed of the river opposite to Jericho. Josh 3:14-16 form one large period, consisting of three protases (Josh 3:14, Josh 3:15), the first and third of which are each of them more precisely defined by a circumstantial clause, and also of three apodoses (Josh 3:16). In the protases the construction passes from the infinitive (בּנסע and כּבוא) into the finite verb (נטבּלוּ), - a thing of frequent occurrence (see Ewald, 350). The circumstantial clause (Josh 3:15), "and the Jordan was filled over all its banks all the days of harvest," brings out in all its fulness the miracle of the stoppage of the water by the omnipotence of God. Every attempt to explain the miracle as a natural occurrence is thereby prevented; so that Eichhorn pronounces the clause a gloss, and endeavours in this manner to get rid of it altogether. על־כּל־גּבותיו might mean full against all its banks, flowing with its banks full, or "full to the brim" (Robinson, Pal. ii. p. 262, according to the lxx and Vulg.); but if we compare Josh 4:18, "the waters of Jordan returned to their place, and went over all its banks as before," with the parallel passage in Is 8:7, "the river comes up over all its channels and goes over all its banks," there can be no doubt that the words refer to an overflowing of the banks, and not merely to their being filled to the brim, so that the words must be rendered "go over the banks." But we must not therefore understand them as meaning that the whole of the Ghor was flooded. The Jordan flows through the Ghor, which is two hours' journey broad at Beisan, and even broader to the south of that (see at Deut 1:1), in a valley about a quarter of an hour in breadth which lies forty or fifty feet lower, and, being covered with trees and reeds, presents a striking contrast to the sandy slopes which bound it on both sides. In many places this strip of vegetation occupies a still deeper portion of the lower valley, which is enclosed by shallow banks not more than two or three feet high, so that, strictly speaking, we might distinguish three different banks at the places referred to: namely, the upper or outer banks, which form the first slope of the great valley; the lower or middle banks, embracing that strip of land which is covered with vegetation; and then the true banks of the river's bed (see Burckhardt, Syr. pp. 593ff., and Robinson, Pal. ii. pp. 254ff., and Bibl. Researches, pp. 333ff.). The flood never reaches beyond the lower line of the Ghor, which is covered with vegetation, but even in modern times this line has sometimes been overflowed. For example, Robinson (Pal. ii. p. 255, compared with p. 263) found the river so swollen when he visited it in 1838, that it filled its bed to the very brim, and in some places flowed over and covered the ground where the bushes grew. This rise of the water still takes place at the time of harvest in April and at the beginning of May (see at Lev 23:9.), and therefore really at the close of the rainy reason, and after the snow has been long melted upon Hermon, as it is then that the lake of Tiberias reaches its greatest height, in consequence of the rainy season and the melting of the snow, so that it is only then that the Jordan flows with its full stream into the Dead Sea (Robinson, ii. p. 263). At this time of the year the river cannot of course be waded through even at its shallowest fords, whereas this is possible in the summer season, when the water is low. It is only by swimming that it can possibly be crossed, and even that cannot be accomplished without great danger, as it is ten or twelve feet deep in the neighbourhood of Jericho, and the current is very strong (vid., Seetzen, R. ii. pp. 301, 320-1; Rob. ii. p. 256). Crossing at this season was regarded as a very extraordinary feat in ancient times, so that it is mentioned in 1Chron 12:15 as a heroic act on the part of the brave Gadites. It may possibly have been in this way that the spies crossed and recrossed the river a few days before. But that was altogether impossible for the people of Israel with their wives and children.
Tit was necessary, therefore, that the Lord of the whole earth should make a road by a miracle of His omnipotence, which arrested the descending waters in their course, so that they stood still as a heap "very far," sc., from the place of crossing, "by the town of Adam" (בּאדם must not be altered into מאדם, from Adam, according to the Keri), "which is by the side of Zarthan." The city of Adam, which is not mentioned anywhere else (and which Luther has erroneously understood as an appellative, according to the Arabic, "people of the city"), is not to be confounded with Adamah, in the tribe of Naphtali (Josh 19:36). The town of Zarthan, by the side of which Adam is situated, has also vanished. Van de Velde and Knobel imagine that the name Zarthan has been preserved in the modern Kurn (Horn) Sartabeh, a long towering rocky ridge on the south-west of the ford of Damieh, upon which there are said to be the ruins of a castle. This conjecture is not favoured by any similarity in the names so much as by its situation. For, on the one hand, the mountain slopes off from the end of this rocky ridge, or from the loftiest part of the horn, into a broad shoulder, from which a lower rocky ridge reaches to the Jordan, and seems to join the mountains on the east, so that the Jordan valley is contracted to its narrowest dimensions at this point, and divided into the upper and lower Ghor by the hills of Kurn Sartabeh; and consequently this was apparently the most suitable point for the damming up of the waters of the Jordan (see Robinson, Bibl. Researches, pp. 293-4). On the other hand, this site tallies very well with all the notices in the Bible respecting the situation of the town of Zarthan, or Zeredetha (3Kings 7:46, compared with 2Chron 4:17): viz., at 3Kings 4:12, where Zarthan is said to have been by the side of the territory of Bethshean; also at 3Kings 7:46, where Zarthan and Succoth are opposed to one another; and at Judg 7:22, where the reading should be צרדתה, according to the Arabic and Syriac versions. Hence Knobel supposes that Adam was situated in the neighbourhood of the present ford Damieh, near to which the remains of a bridge belonging to the Roman era are still to be found (Lynch, Expedition). The distance of Kurn Sartabeh from Jericho is a little more than fifteen miles, which tallies very well with the expression "very far." Through this heaping up of the waters coming down from above, those which flowed away into the Dead Sea (the sea of the plain, see Deut 4:49) were completely cut off (נכרתוּ תּמּוּ are to be taken together, so that תּמּוּ merely expresses the adverbial idea wholly, completely), and the people went over, probably in a straight line from Wady Hesbn to Jericho.
John Gill
3:14 And it came to pass, when the people removed from their tents to pass over Jordan,.... Which they had pitched very near it, upon their removal from Shittim, and in which they had lodged the night past:
and the priests bearing the ark of the covenant before the people; at the distance of two thousand cubits.
Robert Jamieson, A. R. Fausset and David Brown
3:14 THE WATERS OF JORDAN ARE DIVIDED. (Josh 3:14-17)
And it came to pass, when the people removed from their tents, &c.--To understand the scene described we must imagine the band of priests with the ark on their shoulders, standing on the depressed edge of the river, while the mass of the people were at a mile's distance. Suddenly the whole bed of the river was dried up; a spectacle the more extraordinary in that it took place in the time of harvest, corresponding to our April or May--when "the Jordan overfloweth all its banks." The original words may be more properly rendered "fills all its banks." Its channel, snow-fed from Lebanon, was at its greatest height--brimful; a translation which gives the only true description of the state of Jordan in harvest as observed by modern travellers. The river about Jericho is, in ordinary appearance, about fifty or sixty yards in breadth. But as seen in harvest, it is twice as broad; and in ancient times, when the hills on the right and left were much more drenched with rain and snow than since the forests have disappeared, the river must, from a greater accession of water, have been broader still than at harvest-time in the present day.
3:153:15: Եւ իբրեւ մտանէին քահանայքն որ կրէին զտապանակ ուխտին ՚ի Յորդանան, եւ ոտք քահանայիցն կրելեաց տապանակին մխեցա՛ն յեզր ջրոյն Յորդանանու, եւ Յորդանան լցեա՛լ գայր դարիւ եւ դարիւ որպէս յաւուրս հնձոց ցորենոյ[2135]. [2135] Ոմանք. Եւ իբրեւ մտին անդ քահանայքն... իբրեւ աւուրս հնձոց ցո՛՛։
15. Երբ ուխտի տապանակը կրող քահանաները մտնում էին Յորդանան գետը, եւ տապանակը կրող քահանաների ոտքերը խրուեցին Յորդանան գետի ջրի մէջ, “մինչ Յորդանան գետը գալիս էր ափէափ լցուած, ինչպէս ցորենի հնձի օրերին,
15 Երբ տապանակը վերցնողները Յորդանան հասան ու տապանակը վերցնող քահանաներուն ոտքերը ջուրին մէջ մխուեցան՝ (վասն զի հունձքի բոլոր ժամանակը Յորդանանի ջուրը առատանալով իր բոլոր եզերքները կը կոխէ,)
Եւ իբրեւ մտանէին [33]քահանայքն որ կրէին զտապանակ ուխտին ի Յորդանան, եւ ոտք քահանայիցն կրելեաց տապանակին մխեցան յեզր ջրոյն Յորդանանու, եւ Յորդանան լցեալ գայր դարիւ եւ դարիւ [34]որպէս յաւուրս հնձոց ցորենոյ:

3:15: Եւ իբրեւ մտանէին քահանայքն որ կրէին զտապանակ ուխտին ՚ի Յորդանան, եւ ոտք քահանայիցն կրելեաց տապանակին մխեցա՛ն յեզր ջրոյն Յորդանանու, եւ Յորդանան լցեա՛լ գայր դարիւ եւ դարիւ որպէս յաւուրս հնձոց ցորենոյ[2135].
[2135] Ոմանք. Եւ իբրեւ մտին անդ քահանայքն... իբրեւ աւուրս հնձոց ցո՛՛։
15. Երբ ուխտի տապանակը կրող քահանաները մտնում էին Յորդանան գետը, եւ տապանակը կրող քահանաների ոտքերը խրուեցին Յորդանան գետի ջրի մէջ, “մինչ Յորդանան գետը գալիս էր ափէափ լցուած, ինչպէս ցորենի հնձի օրերին,
15 Երբ տապանակը վերցնողները Յորդանան հասան ու տապանակը վերցնող քահանաներուն ոտքերը ջուրին մէջ մխուեցան՝ (վասն զի հունձքի բոլոր ժամանակը Յորդանանի ջուրը առատանալով իր բոլոր եզերքները կը կոխէ,)
zohrab-1805▾ eastern-1994▾ western am▾
3:1515: то, лишь только несущие ковчег вошли в Иордан, и ноги священников, несших ковчег, погрузились в воду Иордана--Иордан же выступает из всех берегов своих во все дни жатвы пшеницы, --
3:15 ὡς ως.1 as; how δὲ δε though; while εἰσεπορεύοντο εισπορευομαι intrude; travel into οἱ ο the ἱερεῖς ιερευς priest οἱ ο the αἴροντες αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant ἐπὶ επι in; on τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis καὶ και and; even οἱ ο the πόδες πους foot; pace τῶν ο the ἱερέων ιερευς priest τῶν ο the αἰρόντων αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master ἐβάφησαν βαπτω dip εἰς εις into; for μέρος μερος part; in particular τοῦ ο the ὕδατος υδωρ water τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis ὁ ο the δὲ δε though; while Ιορδάνης ιορδανης Iordanēs; Iorthanis ἐπλήρου πληροω fulfill; fill καθ᾿ κατα down; by ὅλην ολος whole; wholly τὴν ο the κρηπῖδα κρηπις he; him ὡσεὶ ωσει as if; about ἡμέραι ημερα day θερισμοῦ θερισμος harvest πυρῶν πυρα fire
3:15 וּ û וְ and כְ ḵᵊ כְּ as בֹ֞וא vˈô בוא come נֹשְׂאֵ֤י nōśᵊʔˈê נשׂא lift הָֽ hˈā הַ the אָרֹון֙ ʔārôn אֲרֹון ark עַד־ ʕaḏ- עַד unto הַ ha הַ the יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan וְ wᵊ וְ and רַגְלֵ֤י raḡlˈê רֶגֶל foot הַ ha הַ the כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest נֹשְׂאֵ֣י nōśᵊʔˈê נשׂא lift הָֽ hˈā הַ the אָרֹ֔ון ʔārˈôn אֲרֹון ark נִטְבְּל֖וּ niṭbᵊlˌû טבל dip בִּ bi בְּ in קְצֵ֣ה qᵊṣˈē קָצֶה end הַ ha הַ the מָּ֑יִם mmˈāyim מַיִם water וְ wᵊ וְ and הַ ha הַ the יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan מָלֵא֙ mālˌē מלא be full עַל־ ʕal- עַל upon כָּל־ kol- כֹּל whole גְּדֹותָ֔יו gᵊḏôṯˈāʸw גִּדְיָה bank כֹּ֖ל kˌōl כֹּל whole יְמֵ֥י yᵊmˌê יֹום day קָצִֽיר׃ qāṣˈîr קָצִיר harvest
3:15. ingressisque eis Iordanem et pedibus eorum tinctis in parte aquae cum Iordanis autem ripas alvei sui tempore messis impleretAnd as soon as they came into the Jordan, and their feet were dipped in part of the water, (now the Jordan, it being harvest time, had filled the banks of its channel,)
15. and when they that bare the ark were come unto Jordan, and the feet of the priests that bare the ark were dipped in the brink of the water, ( for Jordan overfloweth all its banks all the time of harvest,)
3:15. And as soon as they entered into the Jordan, and their feet were dipped in a portion of the water, (now the Jordan, since it was the time of the harvest, had filled the banks of its channel,)
3:15. 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,)
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:

15: то, лишь только несущие ковчег вошли в Иордан, и ноги священников, несших ковчег, погрузились в воду Иордана--Иордан же выступает из всех берегов своих во все дни жатвы пшеницы, --
3:15
ὡς ως.1 as; how
δὲ δε though; while
εἰσεπορεύοντο εισπορευομαι intrude; travel into
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
αἴροντες αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
ἐπὶ επι in; on
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
καὶ και and; even
οἱ ο the
πόδες πους foot; pace
τῶν ο the
ἱερέων ιερευς priest
τῶν ο the
αἰρόντων αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
ἐβάφησαν βαπτω dip
εἰς εις into; for
μέρος μερος part; in particular
τοῦ ο the
ὕδατος υδωρ water
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
ο the
δὲ δε though; while
Ιορδάνης ιορδανης Iordanēs; Iorthanis
ἐπλήρου πληροω fulfill; fill
καθ᾿ κατα down; by
ὅλην ολος whole; wholly
τὴν ο the
κρηπῖδα κρηπις he; him
ὡσεὶ ωσει as if; about
ἡμέραι ημερα day
θερισμοῦ θερισμος harvest
πυρῶν πυρα fire
3:15
וּ û וְ and
כְ ḵᵊ כְּ as
בֹ֞וא vˈô בוא come
נֹשְׂאֵ֤י nōśᵊʔˈê נשׂא lift
הָֽ hˈā הַ the
אָרֹון֙ ʔārôn אֲרֹון ark
עַד־ ʕaḏ- עַד unto
הַ ha הַ the
יַּרְדֵּ֔ן yyardˈēn יַרְדֵּן Jordan
וְ wᵊ וְ and
רַגְלֵ֤י raḡlˈê רֶגֶל foot
הַ ha הַ the
כֹּֽהֲנִים֙ kkˈōhᵃnîm כֹּהֵן priest
נֹשְׂאֵ֣י nōśᵊʔˈê נשׂא lift
הָֽ hˈā הַ the
אָרֹ֔ון ʔārˈôn אֲרֹון ark
נִטְבְּל֖וּ niṭbᵊlˌû טבל dip
בִּ bi בְּ in
קְצֵ֣ה qᵊṣˈē קָצֶה end
הַ ha הַ the
מָּ֑יִם mmˈāyim מַיִם water
וְ wᵊ וְ and
הַ ha הַ the
יַּרְדֵּ֗ן yyardˈēn יַרְדֵּן Jordan
מָלֵא֙ mālˌē מלא be full
עַל־ ʕal- עַל upon
כָּל־ kol- כֹּל whole
גְּדֹותָ֔יו gᵊḏôṯˈāʸw גִּדְיָה bank
כֹּ֖ל kˌōl כֹּל whole
יְמֵ֥י yᵊmˌê יֹום day
קָצִֽיר׃ qāṣˈîr קָצִיר harvest
3:15. ingressisque eis Iordanem et pedibus eorum tinctis in parte aquae cum Iordanis autem ripas alvei sui tempore messis impleret
And as soon as they came into the Jordan, and their feet were dipped in part of the water, (now the Jordan, it being harvest time, had filled the banks of its channel,)
3:15. And as soon as they entered into the Jordan, and their feet were dipped in a portion of the water, (now the Jordan, since it was the time of the harvest, had filled the banks of its channel,)
3:15. 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,)
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
3:15: And the feet of the priests - were dipped in the brim of the water - Thus we find that every thing occurred exactly in the way in which Joshua had foretold it. This must have greatly increased his credit among the people.
For Jordan overfloweth all his banks, etc. - It has often been remarked that there was no need of a miracle in crossing Jordan, as it is but an inconsiderable stream, easily fordable, being but about twenty yards in breadth. But the circumstance marked here by the sacred historian proves that there was a time in the year, viz., in the harvest, that this said river overflowed its banks; and this is confirmed by another place in Scripture, Ch1 12:15. As the miracle reported here took place about the beginning of April, a time in which rivers in general are less than in winter, it may be asked how there could be such an increase of waters at this time? The simple fact is, that the Jordan, as we have already seen, has its origin at the foot of Mount Lebanon, which mountain is always covered with snow during the winter months; in those months therefore the river is low: but when the summer's sun has melted these snows, there is consequently a prodigious increase of waters, so that the old channel is not capable of containing them; this accounts for the statement in the text that the Jordan overfloweth his banks all the time of harvest; and this was the time which God chose they should pass over it, that a miraculous interposition might be necessary, and that by the miracle they should be convinced of his omnipotence, who was not only their guide, but had promised to put them in possession of this good land.
Albert Barnes: Notes on the Bible - 1834
3:15: Jordan overfloweth all his banks - Rather "is full up to all his banks," i. e. "brim-full." This remark strikingly illustrates the suddenness and completeness, not less than the greatness, of the marvel. The Jordan River flows at the bottom of a deep valley, which descends to the water's edge on either side in two, occasionally in three, terraces. Within the lowest of these the stream, ordinarily less than 100 feet wide in this lower part of its course, is confined. The margin is overgrown with a jungle of tamarisks and willows, which in the spring is reached by the rising waters (compare the figure in Jer 49:19; Jer 50:44); and the river, occasionally at least, fills the ravine which forms its proper bed to the brim. Its highest rise takes place about the time when Joshua had to cross it. By the middle of April the river cannot be forded; and, if passed at all, can only be so by swimming. This, however, was a hazardous feat (compare Ch1 12:15); and though no doubt performed by the two spies, was utterly out of the power of the mixed multitude that followed Joshua. The mere fact that the whole vast host crossed the stream of Jordan at this season, is no small proof of the miracle here recorded. No human agency then known and available could have transported them speedily and safely from bank to bank.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:15: the feet: Jos 3:13; Isa 26:6
Jordan overfloweth: The ordinary current of the Jordan, near where the Israelites crossed, is said by Maundrell, to be about twenty yards across, deeper than a man's height, and so rapid, that there is no swimming against it. It has, however, two banks; the first, or inner one, is that of the river in its natural state, and the second, or outer one, about a furlong distant, is that of its overflowings, which it does when the summer's sun has melted the snow on mount Lebanon and Hermon, in the months of March and April. And this was the time which God chose that the Israelites should pass over it; that a miraculous interposition might be necessary; and that, by the miracle, they might be convinced of his omnipotence. Jos 4:18; Ch1 12:15; Jer 12:5, Jer 49:19
all the time: Jos 5:10-12; Lev 23:10-16; Deu 16:1-9
Geneva 1599
3:15 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 (f) banks all the time of harvest,)
(f) Because the river was accustomed at this time to be full, the miracle is so much greater.
John Gill
3:15 And as they that bare the ark were come unto Jordan,.... Not to the bank, which was overflowed, but to the extremity of the water overflowing:
and the feet of the priests that bare the ark were dipped in the brim of the water; which was doubtless the first they came to, and not the brim or extremity of it on the other side:
for Jordan overfloweth all its banks all the time of harvest; that is, of barley harvest, as appears from the time of year; for it was in the first month, the month Nisan, or Abib, which answers to part of March, and April, it used to overflow, 1Chron 12:15; and it was now the tenth day of that month, Josh 4:19; on the sixteenth of which, at the time of the passover, the sheaf of the firstfruits of barley harvest was offered up, Lev 23:10; the inundation continued all the time of harvest; and so Aristeas (w) testifies, that"the river being filled, it overflows as the Nile in the time of harvest, and waters much of the country:''it overflows its banks both on the one side and on the other, the eastern and western shores. This overflow is supposed to be occasioned either by the latter rains, which fell about this time; or rather by the snow on Mount Lebanon melting at this time of the year, when the sun has great strength in those parts, and which poured down in great quantities into this river, that took its rise from thence. Josephus (x) speaks of Mount Lebanon and of the fountains of Jordan together; and says they have their rise from the mountain; and of the snow of Lebanon see Jer 18:14. This river continued to overflow at this season in the times of David, 1Chron 12:15; and in the times of Aristeas, who lived in the reign of Ptolemy Philadelphus, king of Egypt, as before observed; and some late travellers (y) observe,"it generally happens in the month Nisan; that is, from the middle of March to the middle of April, the time of the first harvest;''but Mr. Maundrell (z), who was upon the spot in 1697, and at the proper time of its overflowing, perceived nothing of it. He says,"there is a small descent, which you may fitly call the, first and outermost bank of Jordan, as far as which it may be supposed the river does, or at least did anciently, overflow; but at present (whether it was because the river has by its rapidity of current worn its channel deeper than it was formerly, or whether because its waters are diverted some other way) it seems to have forgot its ancient greatness; for we could discern no sign or probability of such overflowings when we were there, which was the thirtieth of March, being the proper time for these inundations; nay, so far was the river from overflowing, that it ran at least two yards below the brink of the channel.''However, at this time of the passage of the children of Israel through it, it was overflowing; which made the miracle the greater.
(w) Hist. de 72. Interpret. p. 41. (x) Antiqu. l. 5. c. 1. sect. 22. (y) Egmont and Heyman's Travels, vol. 1. p. 335, 336. (z) Journey from Aleppo to Jerusalem, p. 81, 82.
John Wesley
3:15 All the time of harvest - This is meant not of wheat - harvest, but of the barley - harvest, as is manifest from their keeping the passover at their first entrance, Josh 5:10, which was kept on the fourteenth day of the first month, when they were to bring a sheaf of their first - fruits, which were of barley. So that this harvest in those hot countries fell very early in the spring, when rivers used to swell most; partly because of the rains which have fallen all the winter, partly because of the snows which melt and come into the rivers. And this time God chose that the miracle might be more glorious, more amazing and terrible to the Canaanites; and that the Israelites might be entertained at their first entrance with plentiful and comfortable provisions.
3:163:16: եւ կացին ջուրքն որ իջանէին ՚ի վերուստ՝ միաձո՛յլք, անջրպետեալք, հեռացեա՛լք յոյժ ※ յոյժ. յԱդամիտէս քաղաքէ՝ որ է մա՛սն Կարիաթարիմայ. եւ որ իջանէինն՝ իջին ՚ի ծո՛վն Արաբացւոց ՚ի ծովն Աղի, մինչեւ ՚ի սպա՛ռ նուազելոյ. եւ ժողովուրդն կա՛յր յանդիման Երեքոյի[2136]։ [2136] Ոմանք. Որ է մասն ինչ Կարիաթարիմայ։
16. վերեւից իջնող ջրերը կանգնեցին՝ միաձոյլ, անջրպետուած, իրարից խիստ հեռացած՝ սկսած Ադամիտէս քաղաքից, որը Կարիաթարիմի մասն է. իսկ ցած իջնող ջրերը թափուեցին Արաբացիների[1] ծովը՝ Աղի ծովը, մինչեւ որ իսպառ կտրուեցին, եւ ժողովուրդն արդէն կանգնած էր Երիքովի դիմաց:[1] 1. Եբրայերէն՝ դաշտերի (Արաբա = դաշտ):
16 Վերէն իջնող ջուրը կայնեցաւ ու Սարթանի քով եղող Ադամ քաղաքէն շատ հեռու կարկառակոյտի մը պէս բարձրացաւ ու դաշտի ծովը, այսինքն Աղի ծովը, իջնողը կտրեցաւ, լմնցաւ։ Եւ ժողովուրդը Երիքովի դիմաց անցաւ։
եւ կացին ջուրքն որ իջանէին ի վերուստ` միաձոյլք, անջրպետեալք, հեռացեալք յոյժ յոյժ. յԱդամիտէս քաղաքէ որ է [35]մասն Կարիաթարիմայ``. եւ որ իջանէինն` իջին ի ծովն [36]Արաբացւոց, ի ծովն Աղի, մինչեւ ի սպառ նուազելոյ. եւ ժողովուրդն [37]կայր յանդիման Երիքովի:

3:16: եւ կացին ջուրքն որ իջանէին ՚ի վերուստ՝ միաձո՛յլք, անջրպետեալք, հեռացեա՛լք յոյժ ※ յոյժ. յԱդամիտէս քաղաքէ՝ որ է մա՛սն Կարիաթարիմայ. եւ որ իջանէինն՝ իջին ՚ի ծո՛վն Արաբացւոց ՚ի ծովն Աղի, մինչեւ ՚ի սպա՛ռ նուազելոյ. եւ ժողովուրդն կա՛յր յանդիման Երեքոյի[2136]։
[2136] Ոմանք. Որ է մասն ինչ Կարիաթարիմայ։
16. վերեւից իջնող ջրերը կանգնեցին՝ միաձոյլ, անջրպետուած, իրարից խիստ հեռացած՝ սկսած Ադամիտէս քաղաքից, որը Կարիաթարիմի մասն է. իսկ ցած իջնող ջրերը թափուեցին Արաբացիների[1] ծովը՝ Աղի ծովը, մինչեւ որ իսպառ կտրուեցին, եւ ժողովուրդն արդէն կանգնած էր Երիքովի դիմաց:
[1] 1. Եբրայերէն՝ դաշտերի (Արաբա = դաշտ):
16 Վերէն իջնող ջուրը կայնեցաւ ու Սարթանի քով եղող Ադամ քաղաքէն շատ հեռու կարկառակոյտի մը պէս բարձրացաւ ու դաշտի ծովը, այսինքն Աղի ծովը, իջնողը կտրեցաւ, լմնցաւ։ Եւ ժողովուրդը Երիքովի դիմաց անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1616: вода, текущая сверху, остановилась и стала стеною на весьма большое расстояние, до города Адама, который подле Цартана; а текущая в море равнины, в море Соленое, ушла и иссякла.
3:16 καὶ και and; even ἔστη ιστημι stand; establish τὰ ο the ὕδατα υδωρ water τὰ ο the καταβαίνοντα καταβαινω step down; descend ἄνωθεν ανωθεν from above; from upward ἔστη ιστημι stand; establish πῆγμα πηγμα one; unit ἀφεστηκὸς αφιστημι distance; keep distance μακρὰν μακραν far away σφόδρα σφοδρα vehemently; tremendously σφοδρῶς σφοδρως vehemently ἕως εως till; until μέρους μερος part; in particular Καριαθιαριμ καριαθιαριμ the δὲ δε though; while καταβαῖνον καταβαινω step down; descend κατέβη καταβαινω step down; descend εἰς εις into; for τὴν ο the θάλασσαν θαλασσα sea Αραβα αραβα sea ἁλός αλς salt ἕως εως till; until εἰς εις into; for τὸ ο the τέλος τελος completion; sales tax ἐξέλιπεν εκλειπω leave off; cease καὶ και and; even ὁ ο the λαὸς λαος populace; population εἱστήκει ιστημι stand; establish ἀπέναντι απεναντι before; contrary Ιεριχω ιεριχω Hierichō; Ierikho
3:16 וַ wa וְ and יַּעַמְד֡וּ yyaʕamᵊḏˈû עמד stand הַ ha הַ the מַּיִם֩ mmayˌim מַיִם water הַ ha הַ the יֹּרְדִ֨ים yyōrᵊḏˌîm ירד descend מִ mi מִן from לְ lᵊ לְ to מַ֜עְלָה mˈaʕlā מַעַל top קָ֣מוּ qˈāmû קום arise נֵד־ nēḏ- נֵד barrier אֶחָ֗ד ʔeḥˈāḏ אֶחָד one הַרְחֵ֨ק harḥˌēq רחק be far מְאֹ֜ד mᵊʔˈōḏ מְאֹד might מֵֽב *mˈē מִן from אָדָ֤םאדם *ʔāḏˈām אָדָם Adam הָ hā הַ the עִיר֙ ʕîr עִיר town אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative] מִ mi מִן from צַּ֣ד ṣṣˈaḏ צַד side צָֽרְתָ֔ן ṣˈārᵊṯˈān צָרְתָן Zarethan וְ wᵊ וְ and הַ ha הַ the יֹּרְדִ֗ים yyōrᵊḏˈîm ירד descend עַ֣ל ʕˈal עַל upon יָ֧ם yˈom יָם sea הָ hā הַ the עֲרָבָ֛ה ʕᵃrāvˈā עֲרָבָה desert יָם־ yom- יָם sea הַ ha הַ the מֶּ֖לַח mmˌelaḥ מֶלַח salt תַּ֣מּוּ tˈammû תמם be complete נִכְרָ֑תוּ niḵrˈāṯû כרת cut וְ wᵊ וְ and הָ hā הַ the עָ֥ם ʕˌām עַם people עָבְר֖וּ ʕāvᵊrˌû עבר pass נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
3:16. steterunt aquae descendentes in uno loco et instar montis intumescentes apparebant procul ab urbe quae vocatur Adom usque ad locum Sarthan quae autem inferiores erant in mare Solitudinis quod nunc vocatur Mortuum descenderunt usquequo omnino deficerentThe waters that came down from above stood in one place, and swelling up like a mountain, were seen afar off, from the city that is called Adom, to the place of Sarthan: but those that were beneath, ran down into the sea of the wilderness, (which now is called the Dead Sea) until they wholly failed.
16. that the waters which came down from above stood, and rose up in one heap, a great way off, at 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.
3:16. the descending waters stood still in one place, and, swelling up like a mountain, they were seen from far away, from the city that is called Adam, even as far as the place of Zarethan. But those that were lower ran down into the Sea of the Wilderness, (which is now called the Dead Sea,) until they entirely passed away.
3:16. 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.
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:

16: вода, текущая сверху, остановилась и стала стеною на весьма большое расстояние, до города Адама, который подле Цартана; а текущая в море равнины, в море Соленое, ушла и иссякла.
3:16
καὶ και and; even
ἔστη ιστημι stand; establish
τὰ ο the
ὕδατα υδωρ water
τὰ ο the
καταβαίνοντα καταβαινω step down; descend
ἄνωθεν ανωθεν from above; from upward
ἔστη ιστημι stand; establish
πῆγμα πηγμα one; unit
ἀφεστηκὸς αφιστημι distance; keep distance
μακρὰν μακραν far away
σφόδρα σφοδρα vehemently; tremendously
σφοδρῶς σφοδρως vehemently
ἕως εως till; until
μέρους μερος part; in particular
Καριαθιαριμ καριαθιαριμ the
δὲ δε though; while
καταβαῖνον καταβαινω step down; descend
κατέβη καταβαινω step down; descend
εἰς εις into; for
τὴν ο the
θάλασσαν θαλασσα sea
Αραβα αραβα sea
ἁλός αλς salt
ἕως εως till; until
εἰς εις into; for
τὸ ο the
τέλος τελος completion; sales tax
ἐξέλιπεν εκλειπω leave off; cease
καὶ και and; even
ο the
λαὸς λαος populace; population
εἱστήκει ιστημι stand; establish
ἀπέναντι απεναντι before; contrary
Ιεριχω ιεριχω Hierichō; Ierikho
3:16
וַ wa וְ and
יַּעַמְד֡וּ yyaʕamᵊḏˈû עמד stand
הַ ha הַ the
מַּיִם֩ mmayˌim מַיִם water
הַ ha הַ the
יֹּרְדִ֨ים yyōrᵊḏˌîm ירד descend
מִ mi מִן from
לְ lᵊ לְ to
מַ֜עְלָה mˈaʕlā מַעַל top
קָ֣מוּ qˈāmû קום arise
נֵד־ nēḏ- נֵד barrier
אֶחָ֗ד ʔeḥˈāḏ אֶחָד one
הַרְחֵ֨ק harḥˌēq רחק be far
מְאֹ֜ד mᵊʔˈōḏ מְאֹד might
מֵֽב
*mˈē מִן from
אָדָ֤םאדם
*ʔāḏˈām אָדָם Adam
הָ הַ the
עִיר֙ ʕîr עִיר town
אֲשֶׁר֙ ʔᵃšˌer אֲשֶׁר [relative]
מִ mi מִן from
צַּ֣ד ṣṣˈaḏ צַד side
צָֽרְתָ֔ן ṣˈārᵊṯˈān צָרְתָן Zarethan
וְ wᵊ וְ and
הַ ha הַ the
יֹּרְדִ֗ים yyōrᵊḏˈîm ירד descend
עַ֣ל ʕˈal עַל upon
יָ֧ם yˈom יָם sea
הָ הַ the
עֲרָבָ֛ה ʕᵃrāvˈā עֲרָבָה desert
יָם־ yom- יָם sea
הַ ha הַ the
מֶּ֖לַח mmˌelaḥ מֶלַח salt
תַּ֣מּוּ tˈammû תמם be complete
נִכְרָ֑תוּ niḵrˈāṯû כרת cut
וְ wᵊ וְ and
הָ הַ the
עָ֥ם ʕˌām עַם people
עָבְר֖וּ ʕāvᵊrˌû עבר pass
נֶ֥גֶד nˌeḡeḏ נֶגֶד counterpart
יְרִיחֹֽו׃ yᵊrîḥˈô יְרִיחֹוֿ יְרִחֹו Jericho
3:16. steterunt aquae descendentes in uno loco et instar montis intumescentes apparebant procul ab urbe quae vocatur Adom usque ad locum Sarthan quae autem inferiores erant in mare Solitudinis quod nunc vocatur Mortuum descenderunt usquequo omnino deficerent
The waters that came down from above stood in one place, and swelling up like a mountain, were seen afar off, from the city that is called Adom, to the place of Sarthan: but those that were beneath, ran down into the sea of the wilderness, (which now is called the Dead Sea) until they wholly failed.
3:16. the descending waters stood still in one place, and, swelling up like a mountain, they were seen from far away, from the city that is called Adam, even as far as the place of Zarethan. But those that were lower ran down into the Sea of the Wilderness, (which is now called the Dead Sea,) until they entirely passed away.
3:16. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16: Вода стала стеною на весьма большое расстояние до города Адама, который подле Цартана. В каком месте Иорданской долины, вверх по течению священной реки, находился город Адам или Адом по переводу Симмаха и блаж. Иеронима, несомненно отличный от соименного с ним города в Неффалимовом колене (XIX:36), с точностью неизвестно. Из библейских указаний относительно Цартана, близ которого находился г. Адам, видно, что первый был недалеко от известного Бефсана (3: Цар IV:12: и во всем Бефсане, что близ Цартана), лежавшего на западной стороне Иорданской долины, в 1: 1/2: часах пути от Иордана. — Видно далее, что он находился в окрестностях Иордана, где между Сокхофом и Цартаном устроено было литейное заведение царя Соломона (3: Цар VII:46; 2: Пар IV:17). На основании этих указаний и особенностей местности явилось предположение, что Цартану соответствует гора Курн Сартабэ (Sartabeh), которая возвышается на западно-иорданской стороне в расстоянии верст 20: от Иерихона, доходит почти до самого Цартана и, по-видимому, имеет продолжение в противолежащих горах, на восточной стороне Иордана. Город Адам или Адом полагается при этом вблизи Сартабэ, вверх по течению Иордана на восточной его стороне около Дамиэ [Keil. Iosua. 30. Cook. Commentary 11, 24. Riehim. Handworterbuch, с. 25, 1786.]. Основанием для этого предположения служит частью некоторое сходство названий: Цартан и Сартабэ, частью свойство местности: Сартабэ, подобно Цартану, находится в той же вообще местности, в которой лежит Бефсан; Сартабэ отдален от Иерихона на 20: верст, что вообще соответствует библейскому указанию на весьма большое расстояние или «очень далеко»; положение русла Иордана у Сартабэ, охватываемого с обеих сторон горами, наиболее соответствовала остановке в этом месте течения Иордана. Хотя эта остановка совершилась по сверхъестественному действию божественной воли, но это действие не исключает употребления при этом и естественных посредств. Как для осушения Черного моря Господь употребил сильный восточный ветер, так и при остановке течения Иордана могло быть избрано такое место, особенности которого могли послужить средством к выполнению божественной воли. В греко-славянском переводе вместо Цартана читается Кариафиарим: от Адама града даже до страны Кариафиарима (славянская Библия), что служит передачей чтения Комплютенской Полиглотты: apo Adami thV polewV ewV merouV Kariaqiarim [Этот греческий перевод не изначальный перевод 70-ти: в древнейших греческих списках вместо приведенных слов читается: ewV merouV Kaqiarin по Ватиканскому списку = «до части Кафиэрина» или: ewV merouV Kariaqiarim по Александрийскому списку; в других, позднейших: apo Adami (или: Damin, Dammim) thV polewV h estin ewV merouV Kariaqiarim (Field). Эти разночтения греческих списков показывают, как в позднейшее время исправляли первоначальный греческий перевод при помощи еврейского текста, под влиянием которого появились слова «Adam» или Damin согласно с еврейским: до города Адама.]. Названный в этих словах греко-славянского перевода город Кариафиарим, находившийся по их смыслу около Иордана, остается совершенно неизвестным; а известный Кириаф-Иарим находился вдали от этой долины к северо-западу от Иерусалима (см. IX:17), Поэтому, может быть, в некоторых из греческих списков это название города изменено под влиянием еврейского текста в Сарфан (Sarqan по сп. № 58). Во всяком случае чтение данного места по еврейскому тексту, несмотря на предположительный характер географического определения (города Адама и Цартана), дает более понятное представление относительно места остановки течения Иордана, чем греческий перевод в большей части его списков и согласующийся о ним славянский.
Adam Clarke: Commentary on the Bible - 1831
3:16: Rose up upon a heap - That is, they continued to accumulate, filling up the whole of the channel toward the source, and the adjacent ground over which they were now spread, to a much greater depth, the power of God giving a contrary direction to the current. We need not suppose them to be gathered up like a mountain, instar montis, as the Vulgate expresses it, but that they continued to flow back in the course of the channel; and ere they could have reached the lake of Gennesareth, where they might have been easily accumulated, the whole Israelitish army would have all got safely to the opposite side.
Very far from the city Adam - beside Zaretan - Where these places were it is difficult to say. The city Adam is wholly unknown. From Kg1 4:12 we learn that Zartanah was below Jezreel near Bethshean, or Scythopolis, and not far from Succoth, Kg1 7:46. And it appears from Gen 33:17, Jos 13:27, that Succoth lay on the east side of Jordan, not far from the lake of Gennesareth; and probably Adam was on the same side to the north of Succoth. It is probable that the Israelites crossed the Jordan near Bethabara, where John baptized, Joh 1:28, and which probably had its name, the house of passage, from this very circumstance. After all, it is extremely difficult to ascertain the exact situation of these places, as in the lapse of upwards of 3,000 years the face of the country must have been materially changed. Seas, rivers, and mountains, change not; and though we cannot ascertain the spot, it is sufficiently evident that we can come near to the place. It has been considered a lame objection against the truth of the Iliad that the situation of Troy cannot now be exactly ascertained. There are even many ancient cities and considerable towns in Europe, that, though they still bear their former names, do not occupy the same spot. There are not a few of those even in England; among such Norwich, Salisbury, etc., may be ranked, neither of which is in its primitive situation.
Right against Jericho - It would be impossible for the whole camp to pass over in the space opposite to Jericho, as they must have taken up some miles in breadth, besides the 2,000 cubits which were left on the right between them and the ark; but the river was divided opposite to Jericho, and there the camp began to pass over.
Albert Barnes: Notes on the Bible - 1834
3:16: The passage should run "rose up, an heap far away, by Adam, the city which is beside Zarthan."
The city of Adam is not named elsewhere, and Zarthan (mentioned here and in marginal references.) has also disappeared. It is, however, probably connected with the modern Kurn Sartabeh (Horn of Sartabeh), the name given to a lofty and isolated hill some 17 miles on the river above Jericho.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:16: rose up: Jos 3:13; Psa 29:10, Psa 77:19, Psa 114:3; Mat 8:26, Mat 8:27, Mat 14:24-33
Zaretan: Kg1 4:12, Zartanah, Kg1 7:46, Zarthan
the salt sea: Jos 15:2; Gen 14:3; Num 34:3; Deu 3:17; The passage through the Red Sea took place in the night, when the Israelites were fleeing from the Egyptians with great trepidation, but they passed Jordan in the day-time, with pRev_ious warning, leisurely, directly opposite to Jericho, and with a triumphant defiance of the Canaanites; this passage into the promised land evidently typifying the believer's passage through death to heaven.
John Gill
3:16 That the waters which came down from above,.... Above where the priests' feet rested, and which came down from Mount Lebanon, and the fountains of Jordan northward:
stood and rose up upon an heap; they stopped their current, and as the water came down they rose up on high, and made one vast heap of waters:
very far from the city of Adam, that is, beside Zaretan; the Cetib, or textual reading, is, "in Adam the city"; we follow the marginal reading, "from Adam": both readings, as is usually, if not always the case, are to be received; and the meaning is, that this heap of waters, though the river was at a considerable distance from Adam; yet through the overflow of it, it reached to, and was "in Adam": this city was in Perea, on the other side Jordan, that side on which the Israelites were before their passage; and Zaretan, which is supposed to be the same with Zartanah, and Zarthan, 3Kings 4:12, was on this side, in the tribe of Manasseh; and the sense is, not that Adam was on the side of Zaretan, or near it, for it was on the other side of the river; and according to the Talmudists (a) was twelve miles from it; but the construction is with the word "heap", "which heap was on the side of Zaretan"; it was there where the waters were heaped up; it seems as if they reached on the one side to Adam, and on the other side to Zaretan:
and those that came down towards the sea of the plain, even the salt sea, failed, and were cut off; those waters, which were below where the priests' feet rested, ran down into the lake Asphaltites, where Sodom and Gomorrah formerly stood, the sea of the plain, or vale of Siddim, Gen 14:3; sometimes called the dead sea, and here the salt sea, its water being exceeding salt; so, Mr. Maundrell, the above mentioned traveller (b) testifies on his own knowledge;"the water of the lake (the lake Asphaltites, or dead sea, says he) was very limpid, and salt to the highest degree; and not only salt, but also extreme bitter and nauseous;''
so that these waters running down thither, and those above stopped, made a dry channel for sixteen or eighteen miles: and the people passed over right against Jericho; which was the city Joshua had in view to attack first, and had sent spies thither to get intelligence of it, and the disposition of the people in it: See Gill on Josh 2:1.
(a) T. Hieros. Sotah, fol. 21. 4. (b) Maundrell, ut supra, (Journel from Aleppo to Jerusalem) p. 84. Ed. 7.
John Wesley
3:16 Adam - The city Adam being more obscure, is described by its nearness to a more known place, then eminent, but now unknown. The meaning is, that the waters were stopped in their course at that place, and so kept at a distance from the Israelites whilst they passed over. Against Jericho - Here God carried them over, because this part was, The strongest, as having in its neighbourhood an eminent city, a potent king, and a stout and war - like people. The most pleasant and fruitful, and therefore more convenient both for the refreshment of the Israelites after their long and tedious marches, and for their encouragement.
Robert Jamieson, A. R. Fausset and David Brown
3:16 the waters which came down from above--that is, the Sea of Galilee
stood and rose up upon a heap--"in a heap," a firm, compact barrier (Ex 15:8; Ps 78:13);
very far--high up the stream;
from the city Adam, that is beside Zaretan--near mount Sartabeh, in the northern part of the Ghor (3Kings 7:46); that is, a distance of thirty miles from the Israelitish encampment; and
those that came down toward the sea of the desert--the Dead Sea--were cut off (Ps 114:2-3). The river was thus dried up as far as the eye could reach. This was a stupendous miracle; Jordan takes its name, "the Descender," from the force of its current, which, after passing the Sea of Galilee, becomes greatly increased as it plunges through twenty-seven "horrible rapids and cascades," besides a great many lesser through a fall of a thousand feet, averaging from four to five miles an hour [LYNCH]. When swollen "in time of harvest," it flows with a vastly accelerated current.
the people passed over right against Jericho--The exact spot is unknown; but it cannot be that fixed by Greek tradition--the pilgrims' bathing-place--both because it is too much to the north, and the eastern banks are there sheer precipices ten or fifteen feet high.
3:173:17: Եւ կացին քահանայքն որ կրէին զտապանակ ուխտին Տեառն ՚ի վերայ ցամաքի ՚ի մէջ Յորդանանու պատրաստութեամբ։ Եւ ամենայն որդիքն Իսրայէլի անցին ընդ ցամաք, մինչեւ վախճանեաց ամենայն ժողովուրդն անցանել ընդ Յորդանան։
17. Տիրոջ ուխտի տապանակը կրող քահանաները հաստատ կանգնեցին Յորդանան գետի հունի մէջ, ցամաքի վրայ: Եւ բոլոր իսրայէլացիներն անցան ցամաքով, մինչեւ որ ամբողջ ժողովուրդն աւարտեց Յորդանան գետի անցումը:
17 Տէրոջը ուխտին տապանակը վերցնող քահանաները Յորդանանի մէջ ցամաքի վրայ հաստատ կայնեցան, մինչեւ որ բոլոր Իսրայէլ ցամաքով Յորդանանէն անցաւ։
Եւ կացին քահանայքն որ կրէին զտապանակ ուխտին Տեառն ի վերայ ցամաքի ի մէջ Յորդանանու [38]պատրաստութեամբ. եւ ամենայն որդիքն Իսրայելի անցին ընդ ցամաք, մինչեւ վախճանեաց ամենայն ժողովուրդն անցանել ընդ Յորդանան:

3:17: Եւ կացին քահանայքն որ կրէին զտապանակ ուխտին Տեառն ՚ի վերայ ցամաքի ՚ի մէջ Յորդանանու պատրաստութեամբ։ Եւ ամենայն որդիքն Իսրայէլի անցին ընդ ցամաք, մինչեւ վախճանեաց ամենայն ժողովուրդն անցանել ընդ Յորդանան։
17. Տիրոջ ուխտի տապանակը կրող քահանաները հաստատ կանգնեցին Յորդանան գետի հունի մէջ, ցամաքի վրայ: Եւ բոլոր իսրայէլացիներն անցան ցամաքով, մինչեւ որ ամբողջ ժողովուրդն աւարտեց Յորդանան գետի անցումը:
17 Տէրոջը ուխտին տապանակը վերցնող քահանաները Յորդանանի մէջ ցամաքի վրայ հաստատ կայնեցան, մինչեւ որ բոլոր Իսրայէլ ցամաքով Յորդանանէն անցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
3:1717: И народ переходил против Иерихона; священники же, несшие ковчег завета Господня, стояли на суше среди Иордана твердою ногою. Все [сыны] Израилевы переходили по суше, доколе весь народ не перешел чрез Иордан.
3:17 καὶ και and; even ἔστησαν ιστημι stand; establish οἱ ο the ἱερεῖς ιερευς priest οἱ ο the αἴροντες αιρω lift; remove τὴν ο the κιβωτὸν κιβωτος ark τῆς ο the διαθήκης διαθηκη covenant κυρίου κυριος lord; master ἐπὶ επι in; on ξηρᾶς ξηρος withered; dry ἐν εν in μέσῳ μεσος in the midst; in the middle τοῦ ο the Ιορδάνου ιορδανης Iordanēs; Iorthanis καὶ και and; even πάντες πας all; every οἱ ο the υἱοὶ υιος son Ισραηλ ισραηλ.1 Israel διέβαινον διαβαινω step through; go across διὰ δια through; because of ξηρᾶς ξηρος withered; dry ἕως εως till; until συνετέλεσεν συντελεω consummate; finish πᾶς πας all; every ὁ ο the λαὸς λαος populace; population διαβαίνων διαβαινω step through; go across τὸν ο the Ιορδάνην ιορδανης Iordanēs; Iorthanis
3:17 וַ wa וְ and יַּעַמְד֣וּ yyaʕamᵊḏˈû עמד stand הַ ha הַ the כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest נֹ֠שְׂאֵי nōśᵊʔˌê נשׂא lift הָ hā הַ the אָרֹ֨ון ʔārˌôn אֲרֹון ark בְּרִית־ bᵊrîṯ- בְּרִית covenant יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH בֶּ be בְּ in † הַ the חָֽרָבָ֛ה ḥˈārāvˈā חָרָבָה dry ground בְּ bᵊ בְּ in תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst הַ ha הַ the יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan הָכֵ֑ן hāḵˈēn כון be firm וְ wᵊ וְ and כָל־ ḵol- כֹּל whole יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel עֹֽבְרִים֙ ʕˈōvᵊrîm עבר pass בֶּ be בְּ in † הַ the חָ֣רָבָ֔ה ḥˈārāvˈā חָרָבָה dry ground עַ֤ד ʕˈaḏ עַד unto אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative] תַּ֨מּוּ֙ tˈammû תמם be complete כָּל־ kol- כֹּל whole הַ ha הַ the גֹּ֔וי ggˈôy גֹּוי people לַ la לְ to עֲבֹ֖ר ʕᵃvˌōr עבר pass אֶת־ ʔeṯ- אֵת [object marker] הַ ha הַ the יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
3:17. populus autem incedebat contra Iordanem et sacerdotes qui portabant arcam foederis Domini stabant super siccam humum in medio Iordanis accincti omnisque populus per arentem alveum transiebatAnd the people marched over against Jericho: and the priests that carried the ark of the covenant of the Lord, stood girded upon the dry ground in the midst of the Jordan, and all the people passed over, through the channel that was dried up.
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 Israel passed over on dry ground, until all the nation were passed clean over Jordan.
3:17. Then the people advanced opposite Jericho. And the priests who were carrying the ark of the covenant of the Lord were standing, fully-dressed, upon dry soil in the midst of the Jordan, and all the people passed over, through the channel that was dried up.
3:17. 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.
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:

17: И народ переходил против Иерихона; священники же, несшие ковчег завета Господня, стояли на суше среди Иордана твердою ногою. Все [сыны] Израилевы переходили по суше, доколе весь народ не перешел чрез Иордан.
3:17
καὶ και and; even
ἔστησαν ιστημι stand; establish
οἱ ο the
ἱερεῖς ιερευς priest
οἱ ο the
αἴροντες αιρω lift; remove
τὴν ο the
κιβωτὸν κιβωτος ark
τῆς ο the
διαθήκης διαθηκη covenant
κυρίου κυριος lord; master
ἐπὶ επι in; on
ξηρᾶς ξηρος withered; dry
ἐν εν in
μέσῳ μεσος in the midst; in the middle
τοῦ ο the
Ιορδάνου ιορδανης Iordanēs; Iorthanis
καὶ και and; even
πάντες πας all; every
οἱ ο the
υἱοὶ υιος son
Ισραηλ ισραηλ.1 Israel
διέβαινον διαβαινω step through; go across
διὰ δια through; because of
ξηρᾶς ξηρος withered; dry
ἕως εως till; until
συνετέλεσεν συντελεω consummate; finish
πᾶς πας all; every
ο the
λαὸς λαος populace; population
διαβαίνων διαβαινω step through; go across
τὸν ο the
Ιορδάνην ιορδανης Iordanēs; Iorthanis
3:17
וַ wa וְ and
יַּעַמְד֣וּ yyaʕamᵊḏˈû עמד stand
הַ ha הַ the
כֹּהֲנִ֡ים kkōhᵃnˈîm כֹּהֵן priest
נֹ֠שְׂאֵי nōśᵊʔˌê נשׂא lift
הָ הַ the
אָרֹ֨ון ʔārˌôn אֲרֹון ark
בְּרִית־ bᵊrîṯ- בְּרִית covenant
יְהוָ֜ה [yᵊhwˈāh] יְהוָה YHWH
בֶּ be בְּ in
הַ the
חָֽרָבָ֛ה ḥˈārāvˈā חָרָבָה dry ground
בְּ bᵊ בְּ in
תֹ֥וךְ ṯˌôḵ תָּוֶךְ midst
הַ ha הַ the
יַּרְדֵּ֖ן yyardˌēn יַרְדֵּן Jordan
הָכֵ֑ן hāḵˈēn כון be firm
וְ wᵊ וְ and
כָל־ ḵol- כֹּל whole
יִשְׂרָאֵ֗ל yiśrāʔˈēl יִשְׂרָאֵל Israel
עֹֽבְרִים֙ ʕˈōvᵊrîm עבר pass
בֶּ be בְּ in
הַ the
חָ֣רָבָ֔ה ḥˈārāvˈā חָרָבָה dry ground
עַ֤ד ʕˈaḏ עַד unto
אֲשֶׁר־ ʔᵃšer- אֲשֶׁר [relative]
תַּ֨מּוּ֙ tˈammû תמם be complete
כָּל־ kol- כֹּל whole
הַ ha הַ the
גֹּ֔וי ggˈôy גֹּוי people
לַ la לְ to
עֲבֹ֖ר ʕᵃvˌōr עבר pass
אֶת־ ʔeṯ- אֵת [object marker]
הַ ha הַ the
יַּרְדֵּֽן׃ yyardˈēn יַרְדֵּן Jordan
3:17. populus autem incedebat contra Iordanem et sacerdotes qui portabant arcam foederis Domini stabant super siccam humum in medio Iordanis accincti omnisque populus per arentem alveum transiebat
And the people marched over against Jericho: and the priests that carried the ark of the covenant of the Lord, stood girded upon the dry ground in the midst of the Jordan, and all the people passed over, through the channel that was dried up.
3:17. Then the people advanced opposite Jericho. And the priests who were carrying the ark of the covenant of the Lord were standing, fully-dressed, upon dry soil in the midst of the Jordan, and all the people passed over, through the channel that was dried up.
3:17. 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.
ru▾ LXX-gloss▾ bhs-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾ kjv_1900▾
jfb▾ jw▾ jg▾ gnv▾ kad▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
17: По осушенному на большое протяжение руслу Иордана одновременно могли переходить многие, избирая лучшие для этого места. Главная масса народа переходила против Иерихона. Священники же, несшие Ковчег Завета Господня, стояли на суше среди Иордана твердою ногою. Среди Иордана (по-еврейски «беток гайарден») не значит непременно, что место, на котором стояли священники, находилось в середине осушенного русла реки. Еврейский предлог: «беток» употреблялся и в значении «в», например, в Быт IX:21: в [«беток»] дому или шатре своем; XVIII:24: во граде и др. м. [См. еврейские словари «Гезения» или «Фюрста».] Что в этом именно значении употреблен этот предлог в данном месте кн. Иисуса Навина, равно как в IV:3, 5, 9, 10, это ясно видно из того, что, по III:8, 13, 15, священники должны были остановиться с Ковчегом Завета и действительно остановились, как только вошли в воду Иордана, т. е. они стояли у берега разлившегося Иордана. А так как в библейском тексте нет указания на то, что при последовавшем затем осушении дна Иордана священники с Ковчегом Завета двинулись далее на середину реки, то поэтому нужно представлять их остававшимися во все время перехода израильтян через Иордан на том месте, где они остановились при своем вступлении в воду Иордана, т. е. у берега разлившейся реки, а не на середине ее, а вместе с этими приведенное еврейское выражение переводить: «в Иордане» [Дальнейшее подтверждение правильности этого понимания см. в объяснении к IV:9.]. Что они без движения оставались на этом месте до окончания перехода всего народа через Иордан, на это указывает, нужно думать, и читаемое вслед за приведенными словами выражение твердою ногою, по-еврейски «гакен», что современными гебраистами переводится: «твердо», без колебания. В славянской Библии это слово еврейского текста оставлено без перевода, как и в древнейших списках перевода 70-ти, за исключением Амвросианского, в котором оно переведено через etoimh или etoimwV (Swete) — «в готовности»; в других списках, в том числе и в Лукиановских, также через etoimwV; у Акилы и Симмаха — через etoimoi — «готовые», у блаж. Иеронима accincti — «опоясанные», или «готовые». Общий смысл, выражаемый этими древними переводами состоит в том, что священники стояли на осушенном дне Иордана, готовые исполнять то, что им было указано, т. е. стояли спокойно, а по нынешнему переведу с еврейского — стояли твердо, не колеблясь, с уверенностью в своей безопасности.

О трех днях в ст. 2-м. Какие разумеются три дня, те ли, которые назначены были народными надзирателями в 1, 11, или другие, как предполагают некоторые толкователи, представляется неясным. Древнее и наиболее распространенное понимание состояло в том, что здесь говорится об окончании трех дней, указанных надзирателями. При этом возникает, однако, затруднение относительно того, как совместить в эти три дня время отсутствия из стана соглядатаев, которые помимо времени, употребленного или на путешествие в Иерихон, пребывание там и возвращение в израильский стан, пробыли еще на горе три дня. Затруднение это устраняется обыкновенно тем предположением, что в счислении трех дней, проведенных соглядатаями на горе, нужно принимать неполные дни за полные, а именно: остальная часть того дня, в который соглядатаи из Ситтима пришли в Иерихон, принимается за первый день на том основании, что они вышли, по этому предположению, из Иерихона до начала ночи; затем 2-й целый день провели они на горе, а 3-го только первую половину, во вторую же возвратились в Ситтим. (В отечественной литературе это высказано у прот. М. Хераскова в «Обозрении исторических книг Ветхого Завета».) Такое счисление времени представляется неправдоподобным вследствие несоответствия его с библейским текстом, который с достаточной ясностью дает понять, что соглядатаи оставили дом Раави ночью: присланные от иерихонского царя во II:2: говорят о них как пришедших в эту ночь; Раавь говорит равным образом о них, как о вышедших из города в сумерки перед закрытием городских ворот (5); а так как на самом деле они удалились из дома Раави уже после сумерек, т. е. по наступлении ночи, то первый день, проведенный соглядатаями вне израильского стана, не может, очевидно, входить в счисление 3-х дней, проведенных ими в горах. Затем, если допустить, что в последний из дней они оставили гору и возвратились к вечеру в Ситтим, то и при этом отсутствие соглядатаев из стана должно было продолжаться около 4-х дней. Так действительно и определяют количество этого времени некоторые из протестантских библеистов и при этом объясняют несовпадение его с тремя днями в I:11: тем, что надежда Иисуса Навина на более быстрое исполнение соглядатаями порученного им дала не оправдалась по причине непредусмотренных затруднений, какие они встретили в Иерихоне. А что касается 3-х дней, указанных в III:2, то под ними они разумеют отличные от 3-х дней, названных в 1, 11, именно — дни, проведенные израильтянами на берегу Иордана, в продолжение которых делались разные приготовления к переходу [C. F. Keil. Iosua, с. 17, 25.]. И это объяснение нельзя признать удовлетворительным вследствие шаткости его оснований. Если счисление времени, проведенного соглядатаями вне израильского стана, в 4: дня оказывается довольно правдоподобным, то этого нельзя сказать относительно предполагаемой надежды Иисуса Навина на скорое возвращение посланных. Если бы действительно существовала такая надежда и под ее влиянием назначен был трехдневный срок для приготовления народа к переходу за Иордан, а затем эта надежда не осуществилась, то писатель книги сказал бы о промедлении израильтян в Ситтиме более 3-х дней, а не излагал бы обстоятельств возвращения соглядатаев и выступления народа из Ситтима так, как изображаются события при правильном их ходе, чуждом неожиданных задержек. Указать на ошибочность предположения израильского вождя в данном случае было бы для писателя не более трудно, чем для писателя Пятикнижия, который не умолчал о грехе Моисея (Чис XX:12; Втор I:37: и др. м.). Понимание слов через три дня в смысле указания на особые три дня, проведенные израильтянами на берегу Иордана, неправдоподобно вследствие такой же недостаточности оснований. Оно мотивируется потребностью новых приготовлений к переходу через Иордан, как выступивший в то время из берегов. Но приготовления к этому уже сделаны были в Ситтиме, где половодье Иордана не могло быть неизвестным израильтянами. Кроме того, новая остановка израильтян на три дня является несоответствующей божественному повелению именно о переходе через Иордан, требовавшему быстрого исполнения: встань, перейдя через Иордан сей (I:2). Если бы при всем том израильтяне остановились еще на три дня на берегу Иордана, библейский писатель ясно указал бы на это, а не употребил бы такого выражения (через три дня), которое предполагает известным читателю, об окончании каких 3-х дней здесь говорится. Бесспорно, наиболее простой и естественный смысл имеют эти слова, если под тремя днями, об окончании которых говорится здесь, разуметь именно дни, указанные в I:11. К такому пониманию явно располагает и та особенность библейского повествования, что как я начале 3-дневного срока по I:11, народные надзиратели объявляют распоряжение израильского вождя, так и здесь (III:2), по окончании 3-х дней, они же выступают с объявлением нового распоряжения.

Но если, таким образом, мнение о том, что в III:2: разумеются особые три дня, оказывается неправдоподобным, если таким же нужно считать и мнение о трех — не более — днях отсутствия соглядатаев из стана в Ситтиме, то каким образом библейский писатель, не разноглася с собой, мог говорить в I:11: и III:2: о трех днях, в продолжение которых совершилось между тем событие, продолжавшееся более трех дней? Возможность этого заключается в том представлении, что соглядатаи посланы были не одновременно с распоряжением о трех днях для приготовления к переходу за Иордан, а ранее этого. Основанием для такого представления служит то, что посольство соглядатаев не было следствием божественного повеления о переходе за Иордан, а внушено было другими соображениям. Это повеление, соединенное с обетованием божественной помощи, должно было внушить Иисусу Навину полную уверенность в завоевании Ханаанской земли, несмотря на противодействие врага. Тайное посольство соглядатаев обнаруживает между тем другое настроение. В нем видна некоторая неуверенность в занятии страны, опасения за успешность дальнейшего движения. Если обетование божественной помощи при завоевании Ханаана не исключало усилий со стороны вождя и народа к достижению цели, то несомненно исключало сомнение в успехе предприятия, побудившее прибегнуть к тайному, без ведома народа, посольству соглядатаев для того, чтобы в случае неблагоприятных известий народ не пришел в уныние. Такое неуверенное, тревожное настроение могло быть у Иисуса Навина только до получения божественного повеления и соединенного с ним обетования, а не после. Ввиду этого представляется правдоподобным то довольно давнее [Оно высказано еще Буддеем в его «Historia Ecclesiastica», 1719: г., т. I, с. 810.] мнение, что соглядатаи посланы были ранее получения божественного повеления (I:1–9), а вместе с этим — ранее и назначения трех дней для заготовления пищи. Если библейский повествователь сведения о посольстве соглядатаев изложил после этого божественного повеления и связанного с ним назначения трехдневного срока, то потому, что он при этом руководился не одним порядком следования их по времени, а их важностью и значением для связного, последовательного наложения событий. Во главе их он поставил божественное повеление, затем — вытекавшие из него два распоряжения и, наконец, сведение о посольстве соглядатаев, возвращение которых служило началом дальнейших событий, которые изложены вслед за сведением об этом посольстве [В отечественной литературе приведенное понимание порядка событий, изложенных в I–II гл., кратко высказано прот. М. Херасковым в «Обозрении исторических книг Ветхого Завета», 1879: г., с. 9.]. А если последнее было отправлено ранее обнародования распоряжения о трех днях приготовления к переходу за Иордан, то четыре дня, употребленные соглядатаями на путешествие в Иерихон и пребывание в горах, не находятся в разногласии с трехдневным сроком, указанным в I:11. Равным образом нет побуждений отказываться и от того древнего понимания, что в III:2: разумеется окончание этого же трехдневного срока, а не новых трех дней, проведенных израильтянами на берегу Иордана.
Adam Clarke: Commentary on the Bible - 1831
3:17: The priests - stood firm on dry ground - They stood in the mid channel, and shifted not their position till the camp, consisting of nearly 600,000 effective men, besides women, children, etc., had passed over.
1. Is it not surprising that the Canaanites did not dispute this passage with the Israelites? It is likely they would, had they had any expectation that such a passage would have been attempted. They must have known that the Israelitish camp was on the other side of the Jordan, but could they have supposed that a passage for such a host was possible when the banks of the Jordan were quite overflowed? It was not merely because they were panic struck that they did not dispute this passage, but because they must have supposed it impossible; and when they found the attempt was made, the passage was effected before they could prepare to prevent it.
2. God now appears in such a way, and works in such a manner, as to leave no doubt concerning his presence or his power, or of his love to Israel. After this, was it possible for this people ever to doubt his being or his bounty? This, with the miraculous passage of the Red Sea, were well calculated to have established their faith for ever; and those who did not yield to the evidence afforded by these two miracles were incapable of rational conviction.
3. In some respects the passage of the Jordan was more strikingly miraculous than that even of the Red Sea. In the latter God was pleased to employ an agent; the sea went back by a strong east wind all that night, and made the sea dry land, Exo 14:21. Nothing of this kind appeared in the passage of the Jordan; a very rapid river (for so all travelers allow it to be) went back to its source without any kind of agency but the invisible hand of the invisible God.
4. Through the whole period of the Jewish history these miracles, so circumstantially related, were never denied by any, but on the contrary conscientiously believed by all. Nor did any of them in their revolts from God, which were both foul and frequent, ever call these great facts in question, when even so full of enmity against God as to blaspheme his name, and give his glory to dumb idols! Is not this a manifest proof that these facts were incontestable? and that Jehovah had so done his marvellous works that they should be had in everlasting remembrance? Reader, the same God who is over all is rich in mercy to all that call upon him. He changes not, neither is he weary: trust in the Lord for ever, for in the Lord Jehovah is everlasting strength; and He ever saves his followers out of the hands of all their enemies, and, having guided them by his counsel, will receive them into his glory.
Albert Barnes: Notes on the Bible - 1834
3:17: The miraculous passage to the holy land through Jordan is not less pregnant with typical meaning than that through the Red Sea (compare Co1 10:1-2). The solemn inauguration of Joshua to his office, and his miraculous attestation, by the same waters with which Jesus was baptized on entering on the public exercise of His ministry (compare Mat 3:16-17); the choice of twelve men, one from each tribe to be the bearers of the twelve stones, and the builders of the monument erected therewith (compare Co1 3:10; Rev 21:14): these were divinely-ordered occurrences, not without a further bearing than their more immediate one upon Israel. Nor must in this point of view the name "Adam," the place where the stream flowed to the people which cut them off from the promises, and the failure for the time under the rule of Joshua of the full and rapid flood which supplies the Dead Sea, be overlooked.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
3:17: the priests: Jos 3:3-6
stood firm: Jos 4:3; Kg2 2:8
all the Israelites: Exo 14:22, Exo 14:29; Psa 66:6; Isa 25:8; Heb 11:29
Carl Friedrich Keil and Franz Delitzsch
3:17
But the priests stood with the ark of the covenant "in the midst of Jordan," i.e., in the bed of the river, not merely by the river, "upon dry ground, הכן," lit., firmando, i.e., with a firm foot, whilst all Israel went over upon dry ground, "till all the people were passed over." This could easily have been accomplished in half a day, if the people formed a procession of a mile or upwards in breadth.
Geneva 1599
3:17 And the priests that bare the ark of the covenant of the LORD stood (g) 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.
(g) Either tarrying till the people were past, or as some read, sure, as though they had been on dry land.
John Gill
3:17 And the priests that bare the ark of the Lord stood firm on dry ground in the midst of Jordan,.... Which for its breadth Mr. Maundrell, the above mentioned traveller, says (c) might be about twenty yards over, and its depth exceeded his height; but Dr. Shaw (d), a later traveller still, says,"the river Jordan is by far the most considerable river, excepting the Nile, either of the coast of Syria, or of Barbary. I computed it to be about thirty yards broad, but the depth I could not measure, except at the brink, where I found it to be three yards.''Now in the midst of this river the priests bearing the ark stood firm on dry ground, the waters above being stopped and those below cut off. This perhaps might give rise to the fables among the Heathens of the river Scamander being swelled for the destruction of Achilles, and dried up by Vulcan, of which Homer (e) makes mention; and of the river Inachus, dried up by Neptune, as the Grecians fable; however, if Heathens can credit these accounts, surely we Christians ought to believe this, attested by divine revelation. And this may denote the presence of Christ with his people in afflictions, who will not suffer those waters to overflow them, and in death itself, when the swellings of Jordan shall not come near them to distress them; and when the covenant of grace will appear firm and sure, and be their great support; and when also the feet of the ministers of Christ stand firm, and their faith fails not; which is of great use, and very encouraging to the spiritual Israel of God:
and all the Israelites passed over on dry ground; the waters being divided to a space large enough for such a body of people to pass over, and which continued
until all the people were clean passed over Jordan; perfectly and completely, not one being left behind, or lost in the passage through it; in the midst of which the priests stood until all were passed over. So the spiritual Israel of God must all go over Jordan's river, or must all go through the valley of the shadow of death; and they will all go over safe to Canaan's land, to the heavenly glory; their souls go immediately to heaven at death, and their bodies will be raised at the last day, and be reunited to them, and partake of happiness with them; nor will anyone of them be lost; they all clean pass over, and arrive safe; for they are the chosen of God, the care and charge of Christ, the purchase of his blood, partake of his grace, and have the earnest of his Spirit.
(c) Maundrell, Journey from Aleppo to Jerusalem, p. 83. (d) Travels, p. 346. (e) Iliad. 21.
John Wesley
3:17 Stood firm - That is, in one and the same place and posture; their feet neither moved by any waters moving in upon them, nor sinking into any mire, which one might think was at the bottom of the river. And this may be opposed to their standing on the bank of the water when they came to it, commanded, Josh 3:8, which was but for a while, 'till the waters were divided and gone away; and then they were to go farther, even into the midst of Jordan, where they are to stand constantly and fixedly, as this Hebrew word signifies, until all were passed over. The midst of Jordan - In the middle and deepest part of the river.
Robert Jamieson, A. R. Fausset and David Brown
3:17 the priests . . . and all the Israelites passed over on dry ground--the river about Jericho has a firm pebbly bottom, on which the host might pass, without inconvenience when the water was cleared off.