TRV
Translation
King James Version
And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.
Complete Jewish Bible
The people came up out of the Yarden on the tenth day of the first month and camped at Gilgal, by the eastern boundary of Yericho.
Berean Standard Bible
On the tenth day of the first month the people went up from the Jordan and camped at Gilgal on the eastern border of Jericho.
American Standard Version
And the people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.
World English Bible Messianic
The people came up out of the Jordan on the tenth day of the first month, and encamped in Gilgal, on the east border of Jericho.
Geneva Bible (1599)
So the people came vp out of Iorden the tenth day of the first moneth, and pitched in Gilgal, in the Eastside of Iericho.
Young's Literal Translation
And the people have come up out of the Jordan on the tenth of the first month, and encamp in Gilgal, in the extremity east of Jericho;
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Commentary on Joshua 4 verses 10–19
10 ¶ For the priests which bare the ark stood in the midst of Jordan, until every thing was finished that the LORD commanded Joshua to speak unto the people, according to all that Moses commanded Joshua: and the people hasted and passed over.
11 And it came to pass, when all the people were clean passed over, that the ark of the LORD passed over, and the priests, in the presence of the people.
12 And the children of Reuben, and the children of Gad, and half the tribe of Manasseh, passed over armed before the children of Israel, as Moses spake unto them:
13 About forty thousand prepared for war passed over before the LORD unto battle, to the plains of Jericho.
14 On that day the LORD magnified Joshua in the sight of all Israel; and they feared him, as they feared Moses, all the days of his life.
15 And the LORD spake unto Joshua, saying,
16 Command the priests that bear the ark of the testimony, that they come up out of Jordan.
17 Joshua therefore commanded the priests, saying, Come ye up out of Jordan.
18 And it came to pass, when the priests that bare the ark of the covenant of the LORD were come up out of the midst of Jordan, and the soles of the priests' feet were lifted up unto the dry land, that the waters of Jordan returned unto their place, and flowed over all his banks, as they did before.
19 And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border of Jericho.
The inspired historian seems to be so well pleased with his subject here that he is loth to quit it, and is therefore very particular in his narrative, especially in observing how closely Joshua pursued the orders God gave him, and that he did nothing without divine direction, finishing all that the Lord had commanded him (v. 10), which is also said to be what Moses commanded. We read not of any particular commands that Moses gave to Joshua about this matter: the thing was altogether new to him. It must therefore be understood of the general instructions Moses had given him to follow the divine direction, to deliver that to the people which he received of the Lord, and to take all occasions to remind them of their duty to God, as the best return for his favours to them. This which Moses, who was now dead and gone, had said to him, he had in mind at this time, and did accordingly. It is well for us to have the good instructions that have been given us ready to us when we have occasion for them.
I. The people hasted and passed over, v. 10. Some understand this of the twelve men that carried the stones, but it seems rather to be meant of the body of the people; for, though an account was given of their passing over (v. 1), yet here it is repeated for the sake of this circumstance, which was to be added, that they passed over in haste, either because Joshua by their officers ordered them to make haste, for it was to be but one day's work and they must not leave a hoof behind, or perhaps it was their own inclination that hastened them. 1. Some hasted because they were not able to trust God. They were afraid the waters should return upon them, being conscious of guilt, and diffident of the divine power and goodness. 2. Others because they were not willing to tempt God to continue the miracle longer than needs must, nor would they put the patience of the priests that bor the ark too much to the stretch by unnecessary delay. 3. Others because they were eager to be in Canaan, and would thus show how much they longed after that pleasant land. 4. Those that considered least, yet hasted because others did. He that believeth doth not make haste to anticipate God's counsels, but he makes haste to attend them, Isa 28:16.
II. The two tribes and a half led the van, Jos 4:12, Jos 4:13. So they had promised when they had their lot given them on that side Jordan, Num 32:27. And Joshua had lately reminded them of their promise, Jos 1:12-15. It was fit that those who had the first settlement should be the first in the encounter of difficulties, the rather because they had not the incumbrance of families with them as the other tribes had, and they were all chose men, and fit for service, ready armed. It was a good providence that they had so strong a body to lead them on, and would be an encouragement to the rest. And the two tribes had no reason to complain: the post of danger is the post of honour.
III. When all the people had got clear to the other side, the priests with the ark came up out of Jordan. This, one would think, should have been done of course; their own reason would tell them that now there was no more occasion for them, and yet they did not stir a step till Joshua ordered them to move, and Joshua did not order them out of Jordan till God directed him to do so, Jos 4:15-17. so observant were they of Joshua, and he of God, which was their praise, as it was their happiness to be under such good direction. How low a condition soever God may at any time bring his priests or people to, let them patiently wait, till by his providence he shall call them up out of it, as the priests here were called to come up out of Jordan, and let them not be weary of waiting, while they have the tokens of God's presence with them, even the ark of the covenant, in the depth of their adversity.
IV. As soon as ever the priests and the ark had come up out of Jordan, the waters of the river, which had stood on a heap, gradually flowed down according to their nature and usual course, and soon filled the channel again, v. 18. This makes it yet more evident that the stop which had now been given to the river was not from any secret natural cause, but purely from the power of God's presence, and for the sake of his Israel; for when Israel's turn was served, and the token of God's presence was removed, immediately the water went forward again; so that if it be asked, What ailed thee, O Jordan! that thou wast driven back? It must be answered, It was purely in obedience to the God of Israel, and in kindness to the Israel of God. There is therefore none like unto the God of Jeshurun; happy also art thou, O Israel! who is like unto thee, O people? Some observe here, by way of allusion, that when the ark, and the priests that bor it, are removed from any place, the flood-gates are drawn up, the defence has departed, and an inundation of judgments is to be expected shortly. Those that are unchurched will soon be undone. The glory has departed if the ark is taken.
V. Notice is taken of the honour put upon Joshua by all this (v. 14): On that day the Lord magnified Joshua, both by the fellowship he admitted him to with himself, speaking to him upon all occasions and being ready to be consulted by him, and by the authority he confirmed him in over both priests and people. Those that honour God he will honour, and when he will magnify a man, as he had said he would magnify Joshua (Jos 3:7), he will do it effectually. Yet it was not for Joshua's sake only that he was thus magnified, but to put him in a capacity of doing so much the more service to Israel, for hereupon they feared him as they feared Moses. Se here what is the best and surest way to command the respect of inferiors, and to gain their reverence and observance, not by blustering and threatening, and carrying it with a high hand, but by holiness and love, and all possible indications of a constant regard to their welfare, and to God's will and honour. Those are feared in the best manner, and to the best purpose, who make it to appear that God is with them, and that they set him before them. Those that are sanctified are truly magnified, and are worthy of double honour. Favourites of heaven should be looked on with awe.
VI. An account is kept of the time of this great event (v. 19): it was on the tenth day of the first month, just forty years since they came out of Egypt, wanting five days. God had said in his wrath that they should wander forty years in the wilderness, but, to make up that forty, we must take in the first year, which was then past, and had been a year of triumph in their deliverance out of Egypt, and this last, which had been a year of triumph likewise on the other side Jordan, so that all the forty were not years of sorrow; and at last he brought them into Canaan five days before the forty years were ended, to show how little pleasure God takes in punishing, how swift he is to show mercy, and that for the elects' sake the days of trouble are shortened, Mat 24:22. God ordered it so that they should enter Canaan four days before the annual solemnity of the passover, and on the very day when the preparation for it was to begin (Exo 12:3), because he would have their entrance into Canaan Graced and sanctified with that religious feast, and would have them then to be reminded of their deliverance out of Egypt, that, comparing them together, God might be glorified as the Alpha and Omega of their bliss.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–19. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 4.4
And when do they come to the crossing of the Jordan? For I have noted that this also has been indicated, so that even the time might be distinguished, and with good reason. “On the tenth,” it says, “of the first month.” That is also the day on which the mystery of the lamb was prefigured in Egypt. On the tenth of the first month, these things were celebrated in Egypt; on the tenth of the first month, they go into the land of promise. This seems to me exceedingly fortunate, that on the very same day in which someone has escaped the errors of the world, that person may also be worthy to enter the land of promise, that is, on this day in which we live in this age. For all our present life is designated as one day. Therefore we are instructed through that mystery not to put off our acts and works of righteousness until tomorrow but rather “today”6—that is, while we are living, while we are lingering in this world—to make haste to accomplish all things that pertain to perfection, so that on the tenth day of the first month, we shall be able to enter the land of promise, that is, the blessedness of perfection.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 4:19 marks the triumphant culmination of Israel's wilderness journey, detailing their emergence from the miraculously parted Jordan River on the tenth day of the first month and their immediate encampment at Gilgal, strategically located on the eastern border of Jericho. This pivotal verse signifies the definitive fulfillment of God's ancient covenant promises to bring His people into the Promised Land, establishing them on the threshold of conquest and inheritance, and inaugurating a new era in their redemptive history.
CONTEXT
Literary Context: Joshua 4:19 serves as the climactic conclusion to the detailed narrative of Israel's miraculous crossing of the Jordan River, an event orchestrated by divine power and facilitated by the presence of the ark of the covenant. The preceding chapters, particularly Joshua 3 and Joshua 4, meticulously describe how the waters of the Jordan were cut off, allowing the entire nation to pass through on dry ground. This verse, therefore, represents the physical completion of that miraculous passage, establishing the people firmly within the land God had promised. It directly follows the instruction to erect twelve memorial stones from the riverbed, a perpetual testimony to future generations of God's mighty acts (Joshua 4:6-7). Thus, Joshua 4:19 transitions the narrative from the display of divine power to the practical reality of Israel's presence in Canaan, setting the immediate stage for the subsequent military campaigns, beginning with the conquest of Jericho.
Historical & Cultural Context: The precise dating of Israel's entry into Canaan—"the tenth day of the first month"—carries immense historical and theological weight. This date was exactly four days before the annual Passover celebration, a foundational feast commemorating Israel's deliverance from Egyptian bondage (Exodus 12:3). This deliberate timing underscores that their inheritance of the land was a direct continuation of God's redemptive plan, linking their past salvation to their present fulfillment. The "first month" is Nisan (or Abib), which marked the beginning of the religious year. Gilgal, where they encamped, was not merely a military base but became a crucial spiritual center for the nascent nation. It was here that the new generation, born in the wilderness, would be circumcised, symbolically "rolling away the reproach of Egypt" (Joshua 5:2-9), and where they would celebrate the Passover for the first time in the Promised Land (Joshua 5:10). This encampment at Gilgal marked the definitive end of their nomadic wilderness existence and the commencement of settled life in the land promised to their forefathers.
Key Themes: Joshua 4:19 richly contributes to several overarching themes central to the book of Joshua and the broader Pentateuch. Firstly, it powerfully demonstrates Divine Faithfulness and Perfect Timing. God, true to His covenant promises made to Abraham (Genesis 12:7), Isaac, and Jacob, meticulously orchestrates Israel's entry into the land at a divinely appointed moment, showcasing His absolute sovereignty over history. Secondly, the verse highlights Transition and New Beginnings. The generation of wilderness wanderers, marked by unbelief, had passed away, and a new generation, sanctified by the Jordan crossing and soon by circumcision, was poised to inherit God's promises. This marked a profound shift from a nomadic, dependent existence to a settled, responsible nation. Thirdly, the choice of Strategic and Spiritual Encampment at Gilgal emphasizes both the military readiness for the conquest of Jericho (Joshua 6) and the establishment of a vital spiritual hub where covenant obligations would be renewed and celebrated, solidifying their identity as God's people in His land.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 4:19 employs several significant literary devices to convey its profound meaning. The most prominent is Symbolism, where the "tenth day of the first month" functions as a powerful symbol, intentionally linking the entry into the Promised Land with the Passover, thereby connecting the themes of inheritance, redemption, and covenant faithfulness. This precise timing also serves as Foreshadowing, subtly hinting at the future spiritual significance of Gilgal as a place of covenant renewal and the "rolling away" of reproach. The entire narrative of the Jordan crossing, culminating in this verse, functions as Typology, paralleling the Red Sea crossing and establishing a recurring pattern of divine intervention at critical junctures of Israel's history, demonstrating God's consistent faithfulness. The Narrative Focus shifts from the miraculous act of crossing to the practical establishment of the people in the land, emphasizing the tangible consequences and fulfillment of divine promises.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 4:19 is a profound theological statement on God's unwavering faithfulness and the culmination of His covenant promises. It powerfully demonstrates that divine promises are not merely theoretical aspirations but are brought to fruition in tangible, historical events, meticulously orchestrated by God's sovereign hand. The precise timing and strategic location underscore God's absolute control over all aspects of His people's journey, from their miraculous deliverance in Egypt to their long-awaited inheritance of the land. This verse serves as a powerful reminder that God's redemptive plan is progressive, purposeful, and perfectly executed, moving His people from bondage to freedom, from wilderness to inheritance, and from promise to glorious fulfillment. It highlights the importance of obedience and trust, as Israel's entry was contingent on their faith in God's commands and presence.
REFLECTION AND APPLICATION
Joshua 4:19 invites us to deeply reflect on the significant transitions and new beginnings that God orchestrates in our own lives, encouraging us to recognize His perfect timing and unwavering faithfulness in every season. Just as Israel moved from the barren wilderness into their promised inheritance, believers today are called to step out in courageous faith, trusting God to lead them into new territories of purpose, spiritual growth, and blessing. This verse powerfully reminds us that God's past deliverances and miraculous interventions (like the Red Sea and Jordan crossings) serve as foundational assurances for future victories. We are encouraged to intentionally remember God's mighty acts in our personal histories, establishing spiritual "memorials" that testify to His enduring power and faithfulness, much like the stones from the Jordan. As we face new challenges, enter new phases of life, or embark on new callings, we can draw immense confidence from the truth that the same God who faithfully led Israel across the Jordan continues to go before us, preparing the way, overcoming obstacles, and ensuring the ultimate fulfillment of His promises in our lives.
Questions for Reflection
FAQ
Why is the specific date, "the tenth [day] of the first month," so important?
Answer: The specific date is profoundly significant because it was precisely four days before the annual Passover celebration, which commemorated Israel's miraculous deliverance from slavery in Egypt (Exodus 12:3). By entering the Promised Land on this exact day, God intentionally linked their new beginning in Canaan to their foundational act of redemption. This timing powerfully underscored that their inheritance of the land was not merely a conquest but a direct continuation of God's redemptive plan, reminding them that their new life in the land was deeply rooted in His saving grace and unwavering covenant faithfulness. It emphasized that their future was inextricably tied to their past salvation.
What was the significance of Gilgal as their first encampment?
Answer: Gilgal held immense strategic and spiritual significance for Israel. Militarily, its location on the "east border of Jericho" positioned Israel perfectly for their first major conquest, the formidable city of Jericho (Joshua 6). Spiritually, Gilgal quickly became a central hub for the nascent nation. It was there that the new generation, born in the wilderness, underwent mass circumcision, fulfilling the covenant sign and symbolically "rolling away" the "reproach of Egypt" (Joshua 5:2-9). Furthermore, it was at Gilgal that they celebrated the Passover for the first time on the soil of the Promised Land (Joshua 5:10). Thus, Gilgal was a crucial place of covenant renewal, purification, and preparation for the inheritance of the land, marking the transition from nomadic wandering to settled nationhood.
CHRIST-CENTERED FULFILLMENT
Joshua 4:19, with its powerful themes of a new beginning, a miraculous crossing, and divinely appointed timing, finds profound Christ-centered fulfillment in the New Testament. The crossing of the Jordan, much like the Red Sea, serves as a vivid type of baptism, symbolizing a decisive break from an old way of life (the wilderness wandering, the reproach of sin) and a resurrection into a new life within God's promised inheritance. Just as Israel entered the physical land of Canaan, believers in Christ enter a spiritual inheritance, becoming a "new creation" (2 Corinthians 5:17) through faith in Him. The "tenth day of the first month" powerfully points to Christ, the true Passover Lamb, whose perfect sacrifice brings ultimate redemption and grants us access to the spiritual "Promised Land" of God's presence and kingdom. He is the one who leads us through the "waters" of judgment and into new life, just as He Himself was baptized in the Jordan, initiating His public ministry and opening the way for us. Our spiritual "Gilgal" is found in Christ, where the reproach of sin is definitively "rolled away" through His atoning work on the cross (Colossians 2:13-14), and we are circumcised of heart by the Holy Spirit, not by human hands (Romans 2:29). Through Him, we are not merely encamped on the border of a physical land, but we have been brought into the very presence of God, having inherited all spiritual blessings in the heavenly places (Ephesians 1:3) as co-heirs with Christ.