Deuteronomy 11 31

Deuteronomy 11:31 kjv

For ye shall pass over Jordan to go in to possess the land which the LORD your God giveth you, and ye shall possess it, and dwell therein.

Deuteronomy 11:31 nkjv

For you will cross over the Jordan and go in to possess the land which the LORD your God is giving you, and you will possess it and dwell in it.

Deuteronomy 11:31 niv

You are about to cross the Jordan to enter and take possession of the land the LORD your God is giving you. When you have taken it over and are living there,

Deuteronomy 11:31 esv

For you are to cross over the Jordan to go in to take possession of the land that the LORD your God is giving you. And when you possess it and live in it,

Deuteronomy 11:31 nlt

For you are about to cross the Jordan River to take over the land the LORD your God is giving you. When you take that land and are living in it,

Deuteronomy 11 verses

Deuteronomy 11 31 Meaning

Deuteronomy 11:31 sets the immediate stage for the fulfillment of God's promises, declaring Israel's imminent crossing of the Jordan River. This action is the gateway to taking possession of the promised land, a divine inheritance granted solely by the Lord their God. The verse underscores that this land, given by God, is not merely to be occupied temporarily but to be truly possessed and continuously dwelt in, establishing a permanent home and heritage for the Israelite nation.

Deuteronomy 11 31 Context

Deuteronomy 11:31 is part of Moses' second major discourse in Deuteronomy, delivered to the new generation of Israelites on the plains of Moab, just before they enter the Promised Land. This chapter functions as an exhortation to love and obey God, reiterating the terms of the covenant. Moses reminds the people of God's faithfulness in the past (His judgment on Egypt, provision in the wilderness) and warns them against future idolatry. The chapter builds towards a pivotal choice: a blessing for obedience and a curse for disobedience, to be pronounced on Mount Gerizim and Mount Ebal upon entering the land (vv. 26-30). Verse 31 directly follows this instruction, setting the stage for their imminent physical movement into the land. It connects the action of crossing and possessing with the condition of ongoing obedience emphasized throughout Deuteronomy, preparing them for their new life and responsibilities in Canaan. Historically, this address occurs at a critical juncture for Israel, moving from a nomadic, wilderness existence to settled nationhood, requiring a renewed commitment to God's covenant laws.

Deuteronomy 11 31 Word analysis

• For you are about to cross (כִּי אַתֶּם עֹבְרִים, ki attem ovrim):

  • ki (כִּי): "For" or "because." Introduces a causal or explanatory clause, linking this statement to the preceding instruction about blessings and curses on Gerizim and Ebal. It emphasizes the immediacy of the preceding command's fulfillment.
  • attem (אַתֶּם): "you (plural)." Addresses the entire nation collectively, highlighting their corporate responsibility and shared destiny.
  • ovrim (עֹבְרִים): Present participle of ‘avar (עָבַר), meaning "to cross over," "pass through." The use of the present participle implies an imminent, certain action that is already "underway" or "about to happen." It conveys certainty and inevitability rather than mere possibility.

• the Jordan (אֶת־הַיַּרְדֵּן, et-hayarden):

  • et (אֶת־): A direct object marker.
  • hayarden (הַיַּרְדֵּן): "The Jordan." Refers to the specific geographical river, which was a significant natural boundary and an symbolic barrier separating them from the promised land. Its crossing, often miraculous, signifies divine assistance and entrance into a new phase.

• to go in to possess (לָבֹא לָרֶשֶׁת, lavo lareshet):

  • lavo (לָבֹא): Infinitive construct of bo (בּוֹא), "to go in," "to enter." Specifies the purpose of crossing the Jordan.
  • lareshet (לָרֶשֶׁת): Infinitive construct of yarash (יָרַשׁ), meaning "to take possession of," "to inherit," "to dispossess." It signifies a claim to ownership, an occupying and subduing of the land, which often includes driving out existing inhabitants. This is not passive habitation but active appropriation of an inheritance.

• the land (אֶת־הָאָרֶץ, et-ha'arets):

  • ha'arets (הָאָרֶץ): "The land." Refers specifically to the Promised Land of Canaan, central to God's covenant with Abraham.

• that the Lord your God is giving you (אֲשֶׁר יְהוָה אֱלֹהֵיכֶם נֹתֵן לָכֶם אֹתָהּ, asher Yahweh Eloheykhem noten lakhem otah):

  • asher (אֲשֶׁר): "that," "which." Connects the land to its divine source.
  • Yahweh Eloheykhem (יְהוָה אֱלֹהֵיכֶם): "The Lord your God." Emphasizes God's personal covenant relationship with Israel (Yahweh) and His supreme authority and power (Elohim). This highlights the land as a gracious, sovereign gift from their covenant God, not earned or conquered by human might alone. This subtly challenges contemporary pagan beliefs where land fertility was attributed to local deities.
  • noten (נֹתֵן): Present participle of natan (נָתַן), "to give." Implies that the giving is an ongoing act, a continuous process of divine benevolence and provision, assuring them of His continued faithfulness.
  • lakhem (לָכֶם): "to you (plural)." Reinforces the land as a direct gift to the entire nation.
  • otah (אֹתָהּ): "it (feminine singular pronoun, referring to the land)." Serves as the direct object of the giving.

• and when you possess it and live in it, (וִירִשְׁתֶּם אֹתָהּ וִישַׁבְתֶּם בָּהּ, vīrishtem otah vīshavtem bah):

  • vīrishtem (וִירִשְׁתֶּם): "and you shall possess it." Conveys a future action directly following the entry. It emphasizes both the initial act of taking ownership and the subsequent established dominion.
  • vīshavtem bah (וִישַׁבְתֶּם בָּהּ): "and you shall live in it" or "and you shall dwell in it." yashav (יָשַׁב) means "to sit, dwell, inhabit." This indicates the permanence and security that God intends for them in the land. It implies more than mere possession; it implies establishing roots, building communities, and experiencing settled life. This completion of possession leads to an enjoyment of the land, provided they remain faithful.

• Word Groups / Phrases Analysis:

  • "For you are about to cross the Jordan": This phrase dramatically sets the stage. It's an imperative declaration of impending action, a theological "now" moment. It shifts the focus from theoretical commands to immediate reality, underscoring the urgency and certainty of God's plan.
  • "to go in to possess the land": This clarifies the specific purpose of the crossing. It's not just a journey but an invasion for the purpose of claiming inheritance. The double infinitive highlights two distinct but connected phases: entry, then appropriation. "Possess" entails dispossessing others and making it their own, aligning with the ancient Near Eastern concept of inheritance.
  • "that the Lord your God is giving you": This central theological statement frames the entire endeavor. It reorients Israel's perspective from a human military campaign to a divine gift. The source of the land's possession is not their might, but God's covenant faithfulness and generosity. This directly counteracts any nationalistic pride or reliance on human strength, reminding them it's always God's initiative. The use of "giving" (present participle) suggests it's an ongoing, active gift, perpetually dependent on His grace.
  • "and when you possess it and live in it": This is a conditional clause ("when"). It points to the next stage of their national life—not just temporary occupation but establishing a settled existence. It sets the preamble for the ensuing instruction in verse 32 (obeying statutes and rules). The enjoyment and stability of dwelling in the land are implicitly tied to their fidelity.

Deuteronomy 11 31 Bonus section

The immediacy of "you are about to cross" (implied future certainty by the participle form) serves as a potent rhetorical device, forcing the people to mentally prepare for and own the upcoming tasks and responsibilities. This is a common feature in covenant renewal texts, where divine commands are placed within the context of imminent fulfillment of divine promises. The very act of crossing the Jordan would be a powerful, faith-building moment (as seen in Joshua 3), validating Moses' words and God's presence among them. The term yarash ("possess") carries significant legal and covenantal weight beyond simply physical occupation; it entails the full legal right to the inheritance and the duty to maintain it according to the terms of the Giver. The land itself is not just a piece of geography but a symbol of God's faithfulness and a laboratory for their obedience, reflecting His ultimate intention for His people to enjoy rest and blessing in His presence.

Deuteronomy 11 31 Commentary

Deuteronomy 11:31 functions as a foundational declaration that bridges Moses' exhortation with the practical command to act upon their arrival in the Promised Land. It presents the Jordan River as a definitive threshold into their covenantal inheritance. The emphasis on God as the Giver ("the Lord your God is giving you") is paramount, transforming the military acquisition into a divine bestowal, thus shaping their theological understanding of ownership and future stability. "Possess and live in it" goes beyond mere conquest, implying permanence, enjoyment, and the establishment of a settled society rooted in covenant faithfulness. This verse sets the stage for the solemn commitment the Israelites are expected to make, highlighting that their secure dwelling in the land is contingent upon their continuous obedience to God's commands, reiterated in the very next verse.

• Example: Just as a parent gives a child an inheritance not simply to visit, but to truly own, manage, and reside in, so God gives the land to Israel for them to fully possess and settle, not merely conquer and depart. Their continued flourishing within that inheritance, however, rests on their ongoing relationship and obedience to the Giver.