Teks -- Joshua 10:1-43 (NET)

Israel Defeats an Amorite Coalition

10:1 Adoni-Zedek, king of Jerusalem, heard how Joshua captured Ai and annihilated it and its king as he did Jericho and its king. He also heard how the people of Gibeon made peace with Israel and lived among them. 10:2 All Jerusalem was terrified because Gibeon was a large city, like one of the royal cities. It was larger than Ai and all its men were warriors. 10:3 So King Adoni-Zedek of Jerusalem sent this message to King Hoham of Hebron, King Piram of Jarmuth, King Japhia of Lachish, and King Debir of Eglon: 10:4 “Come to my aid so we can attack Gibeon, for it has made peace with Joshua and the Israelites.” 10:5 So the five Amorite kings (the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon) and all their troops gathered together and advanced. They deployed their troops and fought against Gibeon. 10:6 The men of Gibeon sent this message to Joshua at the camp in Gilgal, “Do not abandon your subjects! Rescue us! Help us! For all the Amorite kings living in the hill country are attacking us.” 10:7 So Joshua and his whole army, including the bravest warriors, marched up from Gilgal. 10:8 The Lord told Joshua, “Don’t be afraid of them, for I am handing them over to you. Not one of them can resist you.” 10:9 Joshua attacked them by surprise after marching all night from Gilgal. 10:10 The Lord routed them before Israel. Israel thoroughly defeated them at Gibeon. They chased them up the road to the pass of Beth Horon and struck them down all the way to Azekah and Makkedah. 10:11 As they fled from Israel on the slope leading down from Beth Horon, the Lord threw down on them large hailstones from the sky, all the way to Azekah. They died– in fact, more died from the hailstones than the Israelites killed with the sword. 10:12 The day the Lord delivered the Amorites over to the Israelites, Joshua prayed to the Lord before Israel: “O sun, stand still over Gibeon! O moon, over the Valley of Aijalon!” 10:13 The sun stood still and the moon stood motionless while the nation took vengeance on its enemies. The event is recorded in the Scroll of the Upright One. The sun stood motionless in the middle of the sky and did not set for about a full day. 10:14 There has not been a day like it before or since. The Lord obeyed a man, for the Lord fought for Israel! 10:15 Then Joshua and all Israel returned to the camp at Gilgal. 10:16 The five Amorite kings ran away and hid in the cave at Makkedah. 10:17 Joshua was told, “The five kings have been found hiding in the cave at Makkedah.” 10:18 Joshua said, “Roll large stones over the mouth of the cave and post guards in front of it. 10:19 But don’t you delay! Chase your enemies and catch them! Don’t allow them to retreat to their cities, for the Lord your God is handing them over to you.” 10:20 Joshua and the Israelites almost totally wiped them out, but some survivors did escape to the fortified cities. 10:21 Then the whole army safely returned to Joshua at the camp in Makkedah. No one dared threaten the Israelites. 10:22 Joshua said, “Open the cave’s mouth and bring the five kings out of the cave to me.” 10:23 They did as ordered; they brought the five kings out of the cave to him– the kings of Jerusalem, Hebron, Jarmuth, Lachish, and Eglon. 10:24 When they brought the kings out to Joshua, he summoned all the men of Israel and said to the commanders of the troops who accompanied him, “Come here and put your feet on the necks of these kings.” So they came up and put their feet on their necks. 10:25 Then Joshua said to them, “Don’t be afraid and don’t panic! Be strong and brave, for the Lord will do the same thing to all your enemies you fight. 10:26 Then Joshua executed them and hung them on five trees. They were left hanging on the trees until evening. 10:27 At sunset Joshua ordered his men to take them down from the trees. They threw them into the cave where they had hidden and piled large stones over the mouth of the cave. (They remain to this very day.)

Joshua Launches a Southern Campaign

10:28 That day Joshua captured Makkedah and put the sword to it and its king. He annihilated everyone who lived in it; he left no survivors. He did to its king what he had done to the king of Jericho. 10:29 Joshua and all Israel marched from Makkedah to Libnah and fought against it. 10:30 The Lord handed it and its king over to Israel, and Israel put the sword to all who lived there; they left no survivors. They did to its king what they had done to the king of Jericho. 10:31 Joshua and all Israel marched from Libnah to Lachish. He deployed his troops and fought against it. 10:32 The Lord handed Lachish over to Israel and they captured it on the second day. They put the sword to all who lived there, just as they had done to Libnah. 10:33 Then King Horam of Gezer came up to help Lachish, but Joshua struck down him and his army until no survivors remained. 10:34 Joshua and all Israel marched from Lachish to Eglon. They deployed troops and fought against it. 10:35 That day they captured it and put the sword to all who lived there. That day they annihilated it just as they had done to Lachish. 10:36 Joshua and all Israel marched up from Eglon to Hebron and fought against it. 10:37 They captured it and put the sword to its king, all its surrounding cities, and all who lived in it; they left no survivors. As they had done at Eglon, they annihilated it and all who lived there. 10:38 Joshua and all Israel turned to Debir and fought against it. 10:39 They captured it, its king, and all its surrounding cities and put the sword to them. They annihilated everyone who lived there; they left no survivors. They did to Debir and its king what they had done to Libnah and its king and to Hebron. 10:40 Joshua defeated the whole land, including the hill country, the Negev, the lowlands, the slopes, and all their kings. He left no survivors. He annihilated everything that breathed, just as the Lord God of Israel had commanded. 10:41 Joshua conquered the area between Kadesh Barnea and Gaza and the whole region of Goshen, all the way to Gibeon. 10:42 Joshua captured in one campaign all these kings and their lands, for the Lord God of Israel fought for Israel. 10:43 Then Joshua and all Israel returned to the camp at Gilgal.

Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Wesley: Jos 10:1 - Among them

That is, were conversant with them, had submitted to their laws, and mingled interests with them.

Wesley: Jos 10:2 - Thy

That is, he and his people, the king being spoken of Jos 10:1, as a publick person representing all his people.

Wesley: Jos 10:2 - Royal cities

Either really a royal city, or equal to one of the royal cities, though it had no king, but seems to have been governed by elders, Jos 9:11.

Wesley: Jos 10:3 - Adoni

zedek sent - Either because he was superior to them, or because he was nearest the danger, and most forward in the work.

Wesley: Jos 10:5 - Of the Amorites

This name being here taken largely for any of the Canaanites, as is frequent; for, to speak strictly, the citizens of Hebron here mentioned, Jos 10:3, were Hittites. It is reasonably supposed, that the Amorites being numerous and victorious beyond Jordan poured forth colonies into the land of Canaan, subdued divers places, and so communicated their name to all the rest.

Wesley: Jos 10:6 - Slack not thy hand

Do not neglect or delay to help us. Whom thou art obliged to protect both in duty as thou art our master; and by thy owns interest, we being part of thy possessions; and in ingenuity, because we have given ourselves to thee, and put ourselves under thy protection.

Wesley: Jos 10:6 - In the mountains

ln the mountainous country.

Wesley: Jos 10:7 - Joshua ascended

Having no doubt asked advice of God first, which is implied by the answer God gives him, Jos 10:8.

Wesley: Jos 10:7 - All the mighty men

That is, an army of the most valiant men picked out from the rest; for it is not probable, either that he would take so many hundred thousands with him, which would have hindered one another, or that he would leave the camp without an army to defend it.

Wesley: Jos 10:9 - Came suddenly

Though assured by God of the victory, yet he uses all prudent means.

Wesley: Jos 10:9 - All night

It is not said, that he went from Gilgal to Gibeon in a night's space; but only that he travelled all night; unto which you may add part either of the foregoing or of the following day. It is true, God had promised, that he would without fail deliver the enemies into his hand. But God's promises are intended, not to slacken, but to quicken our endeavours. He that believeth doth not make haste, to anticipate providence; but doth make haste to attend it, with a diligent, not a distrustful speed.

Wesley: Jos 10:10 - At Gibeon

Heb. in Gibeon, not in the city, but in the territory belonging to it.

Wesley: Jos 10:11 - Great stones

That is, hailstones of extraordinary greatness, cast down with that certainty, as to hit the Canaanites and not their pursuers the Israelites. Josephus affirms, that thunder and lightning were mixed with the hail, which may seem probable from Hab 3:11. They had robbed the true God of his honour, by worshipping the host of heaven, and now the hosts of heaven fights against them, and triumphs in their ruin.

Wesley: Jos 10:11 - Beth

horon lay north of Gibeon, Azekah and Makkedah, south, so that they fled each way. But which way soever they fled, the hailstones pursued them. There is no fleeing out of the hands of God!

Wesley: Jos 10:12 - Spoke Joshua

Being moved to beg it out of zeal to destroy God's enemies, and directed to it by the motion of God's spirit, and being filled with holy confidence of the success, he speaks the following words before the people, that that they might be witnesses.

Wesley: Jos 10:12 - In the sight

That is, in the presence and audience of Israel.

Wesley: Jos 10:12 - Over Gibeon

That is, in that place and posture in which now it stands towards, and looks upon Gibeon. Let it not go down lower, and by degrees, out of the sight of Gibeon. It may seem, that the sun, was declining, and Joshua perceiving that his work was great and long, and his time but short, begs of God the lengthening out of the day, and that the sun and moon might stop their course, He mentions two places, Gibeon and Ajalon, not as if the sun stood over the one and the moon over the other, which is absurd especially these places being so near the one to the other; but partly to vary the phrase, as is common in poetical passages; partly because he was in his march in the pursuit of his enemies, to pass from Gibeon to Ajalon; and he begs that he may have the help of longer light to pursue them, and to that end that the sun might stand still, and the moon also; not that he needed the moon's light, but because it was fit, either that both sun and moon should go, or that both should stand still to prevent disorder in the heavenly bodies. The prayer is thus exprest with authority, because it was not an ordinary prayer, but the prayer of a prophet, divinely inspired at this very time for this purpose. And yet it intimates to us the prevalency of prayer in general, and may mind us of that honour put upon prayer, concerning the work of my hands command you me.

Wesley: Jos 10:13 - Avenged them on their enemies

That is, till they bad utterly destroyed them.

Wesley: Jos 10:13 - Book of Jasher

This book was written and published before Joshua wrote his, and so is fitly alluded here. But this, as well as some other historical books, is lost, not being a canonical book, and therefore not preserved by the Jews with the same care as they were.

Wesley: Jos 10:13 - The sun stood

Here is no mention of the moon, because the sun's standing was the only thing which Joshua desired and needed; and the moon's standing he desired only by accident to prevent irregularity in the motions of those celestial lights. And if it seem strange to any one, that so wonderful a work should not be mentioned in any Heathen writers; he must consider, that it is confessed by the generality of writers, Heathens and others, that there is no certain history or monument in Heathen authors of any thing done before the Trojan war, which was a thousand years after Joshua's time; and that all time before that, is called by the most learned Heathens, the uncertain, unknown, or obscure time.

Wesley: Jos 10:13 - A whole day

That is, for the space of a whole day.

Wesley: Jos 10:13 - Understand an artificial day between sun

rising and sun - setting; for that was the day which Joshua needed and desired, a day to give him light for his work.

Wesley: Jos 10:14 - No day like that

Namely, in those parts of the world in which he here speaks, vain therefore is that objection, that the days are longer near the northern and southern poles, where they are constantly longer at certain seasons, and that by the order of nature; whereas the length of this day was purely contingent, and granted by God in answer to Joshua's prayer.

Wesley: Jos 10:14 - The Lord hearkened to a man

Namely, in such a manner to alter the course of nature, and of the heavenly bodies, that a man might have more time to pursue and destroy his enemies.

Wesley: Jos 10:14 - The Lord fought

This is added as the reason why God was so ready to answer Joshua's petition, because he was resolved to fight for Israel, and that in a more than ordinary manner. But this stupendous miracle was designed for something more, than to give Israel light to destroy the Canaanites. It was designed to convince and confound those idolaters, who worshipped the sun and moon, by demonstrating, that these also were subject to the command of the God of Israel: as also to signify, that in the latter days, when the world was covered with darkness, the sun of righteousness, even our Joshua, should arise, and be the true light of the world. To which we may add, that when Christ conquered our enemies upon the cross, the miracle wrought on the sun was the reverse of this. It was then darkened, as if going down at noon. For Christ needed not the light of the sun, to compleat his victory: so he made darkness his pavilion.

Wesley: Jos 10:15 - Joshua returned

Not upon the same day, but after he had dispatched the matter which here follows; as appears by Jos 10:43, where the very same words are repeated. And they are put here to close the general discourse of the fight which begun Jos 10:10, and ends here; which being done he particularly describes some remarkable passages, and closeth them with the same words.

Wesley: Jos 10:16 - A cave

A place of the greatest secrecy; but there is no escaping the eye or hand of God.

Wesley: Jos 10:16 - At Makkedah

Heb. in Makkedah, not in the city, for that was not yet taken; but in the territory of it.

Wesley: Jos 10:19 - Enter their cities

Whereby they will recover their strength, and renew the war.

Wesley: Jos 10:19 - God hath delivered them

Your work will be easy, God hath already done the work to your hands.

Wesley: Jos 10:20 - The children of Israel

That is, a party of them by the command of Joshua; for Joshua himself went not with them, but abode in the siege before Makkedah, Jos 10:21.

Wesley: Jos 10:21 - To the camp

To the body, of the army which were engaged there with Joshua to besiege that place.

Wesley: Jos 10:21 - None moved his tongue

Not only their men of war could not find their hands, but they were so confounded, that they could not move their tongues in way of insult, as doubtless they did when the Israelites were smitten at Ai; but now they were silenced as well as conquered: they durst no more provoke the Israelites.

Wesley: Jos 10:24 - Put your feet on the necks

This he did not from pride and contempt; but as a punishment of their impious rebellion against their Sovereign Lord; in pursuance of that curse of servitude due to all this people, and as a token to assure his captains, that God would subdue the proudest of them under their feet.

Wesley: Jos 10:27 - Took them down

That neither wild beasts could come to devour them, nor any of their people to give them honourable burial. Thus that which they thought would have been their shelter, was made their prison first, and then their grave. So shall we surely be disappointed, in whatever we flee to from God.

Wesley: Jos 10:28 - And that day

On which the sun stood still. Nor is it strange that so much work was done, and places so far distant taken in one day, when the day was so long, and the Canaanites struck with such a terror.

Wesley: Jos 10:29 - All Israel

Namely, who were with him in this expedition.

Wesley: Jos 10:35 - On that day

On which they first attempted it.

Wesley: Jos 10:36 - Unto Hebron

The conquest of Hebron is here generally related, afterwards repeated, and more particularly described, Jos 15:13-14.

Wesley: Jos 10:37 - All the cities

Which were subject to its jurisdiction; this being, it seems, a royal city as Gibeon was, Jos 10:2, and having cities under it as that had.

Wesley: Jos 10:38 - Joshua returned

He is said to return thither, not as if he had been there before, but because having gone as far westward and southward as he thought fit, even as far as Gaza, Jos 10:41, he now returned towards Gilgal, which lay north - ward and eastward from him, and in his return fell upon Debir.

Wesley: Jos 10:40 - All that breathed

That is, all mankind, they reserved the cattle for their own uses.

Wesley: Jos 10:40 - As God had commanded

This is added for the vindication of the Israelites, whom God would not have to suffer in their reputation for executing his commands; and therefore he acquits them of that cruelty, which they might be thought guilty of, and ascribes it to his own just indignation. And hereby was typified the final destruction of all the impenitent enemies of the Lord Jesus, who having slighted the riches of his grace, must for ever feel the weight of his wrath.

Wesley: Jos 10:41 - Kadesh

barnea - Which lay in the south of Canaan, Num 34:4; Deu 1:19; Jos 15:3.

Wesley: Jos 10:41 - Gaza

Which was in the south - west of Canaan. So he here signifies, that Joshua did in this expedition subdue all those parts which lay south and west from Gilgal.

Wesley: Jos 10:41 - Goshen

Not that Goshen in Egypt, but another in Judah.

JFB: Jos 10:1 - Adoni-zedek

"lord of righteousness"--nearly synonymous with Melchizedek, "king of righteousness." These names were common titles of the Jebusite kings.

JFB: Jos 10:1 - Jerusalem

The original name, "Salem" (Gen 14:18; Psa 76:2), was superseded by that here given, which signifies "a peaceful possession," or "a vision of peace," in allusion, as some think, to the strikingly symbolic scene (Gen 22:14) represented on the mount whereon that city was afterwards built.

JFB: Jos 10:1 - inhabitants of Gibeon had made peace with Israel, and were among them

That is, the Israelites; had made an alliance with that people, and acknowledging their supremacy, were living on terms of friendly intercourse with them.

JFB: Jos 10:2 - they feared greatly

The dread inspired by the rapid conquests of the Israelites had been immensely increased by the fact of a state so populous and so strong as Gibeon having found it expedient to submit to the power and the terms of the invaders.

JFB: Jos 10:2 - as one of the royal cities

Although itself a republic (Jos 9:3), it was large and well-fortified, like those places in which the chiefs of the country usually established their residence.

JFB: Jos 10:3-4 - Wherefore Adoni-zedek . . . sent, . . . saying, Come up unto me, and help me

A combined attack was meditated on Gibeon, with a view not only to punish its people for their desertion of the native cause, but by its overthrow to interpose a barrier to the farther inroads of the Israelites. This confederacy among the mountaineers of Southern Palestine was formed and headed by the king of Jerusalem, because his territory was most exposed to danger, Gibeon being only six miles distant, and because he evidently possessed some degree of pre-eminence over his royal neighbors.

JFB: Jos 10:5 - the five kings of the Amorites

The settlement of this powerful and warlike tribe lay within the confines of Moab; but having also acquired extensive possessions on the southwest of the Jordan, their name, as the ruling power, seems to have been given to the region generally (2Sa 21:2), although Hebron was inhabited by Hittites or Hivites (Jos 11:19), and Jerusalem by Jebusites (Jos 15:63).

JFB: Jos 10:6-8 - the men of Gibeon sent unto Joshua

Their appeal was urgent and their claim to protection irresistible, on the ground, not only of kindness and sympathy, but of justice. In attacking the Canaanites, Joshua had received from God a general assurance of success (Jos 1:5). But the intelligence of so formidable a combination among the native princes seems to have depressed his mind with the anxious and dispiriting idea that it was a chastisement for the hasty and inconsiderate alliance entered into with the Gibeonites. It was evidently to be a struggle of life and death, not only to Gibeon, but to the Israelites. And in this view the divine communication that was made to him was seasonable and animating. He seems to have asked the counsel of God and received an answer, before setting out on the expedition.

JFB: Jos 10:9 - Joshua therefore came upon them suddenly

This is explained in the following clause, where he is described as having accomplished, by a forced march of picked men, in one night, a distance of twenty-six miles, which, according to the slow pace of Eastern armies and caravans, had formerly been a three days' journey (Jos 9:17).

JFB: Jos 10:10-11 - the Lord discomfited them

Hebrew, "terrified," confounded the Amorite allies, probably by a fearful storm of lightning and thunder. So the word is usually employed (1Sa 7:10; Psa 18:13; Psa 144:6).

JFB: Jos 10:10-11 - and slew them with a great slaughter at Gibeon

This refers to the attack of the Israelites upon the besiegers. It is evident that there had been much hard fighting around the heights of Gibeon, for the day was far spent before the enemy took to flight.

JFB: Jos 10:10-11 - chased them along the way that goeth up to Beth-horon

That is, "the House of Caves," of which there are still traces existing. There were two contiguous villages of that name, upper and nether. Upper Beth-horon was nearest Gibeon--about ten miles distant, and approached by a gradual ascent through a long and precipitous ravine. This was the first stage of the flight. The fugitives had crossed the high ridge of Upper Beth-horon, and were in full flight down the descent to Beth-horon the Nether. The road between the two places is so rocky and rugged that there is a path made by means of steps cut in the rock [ROBINSON]. Down this pass Joshua continued his victorious rout. Here it was that the Lord interposed, assisting His people by means of a storm, which, having been probably gathering all day, burst with such irresistible fury, that "they were more which died with hailstones than they whom the children of Israel slew with the sword." The Oriental hailstorm is a terrific agent; the hailstones are masses of ice, large as walnuts, and sometimes as two fists; their prodigious size, and the violence with which they fall, make them always very injurious to property, and often fatal to life. The miraculous feature of this tempest, which fell on the Amorite army, was the entire preservation of the Israelites from its destructive ravages.

JFB: Jos 10:12-15 - Then spake Joshua to the Lord . . . and . . . he said in the sight of Israel, Sun, stand thou still . . . and thou, Moon

The inspired author here breaks off the thread of his history of this miraculous victory to introduce a quotation from an ancient poem, in which the mighty acts of that day were commemorated. The passage, which is parenthetical, contains a poetical description of the victory which was miraculously gained by the help of God, and forms an extract from "the book of Jasher," that is, "the upright"--an anthology, or collection of national songs, in honor of renowned and eminently pious heroes. The language of a poem is not to be literally interpreted; and therefore, when the sun and moon are personified, addressed as intelligent beings, and represented as standing still, the explanation is that the light of the sun and moon was supernaturally prolonged by the same laws of refraction and reflection that ordinarily cause the sun to appear above the horizon, when it is in reality below it [KEIL, BUSH]. Gibeon ("a hill") was now at the back of the Israelites, and the height would soon have intercepted the rays of the setting sun. The valley of Ajalon ("stags") was before them, and so near that it was sometimes called "the valley of Gibeon" (Isa 28:21). It would seem, from Jos 10:14, that the command of Joshua was in reality a prayer to God for the performance of this miracle; and that, although the prayers of eminently good men like Moses often prevailed with God, never was there on any other occasion so astonishing a display of divine power made in behalf of His people, as in answer to the prayer of Joshua. Jos 10:15 is the end of the quotation from Jasher; and it is necessary to notice this, as the fact described in it is recorded in due course, and the same words, by the sacred historian (Jos 10:43).|| 06081||1||12||0||@@THE FIVE KINGS HANGED.==== (Jos 10:16-27)

JFB: Jos 10:12-15 - these five kings . . . hid themselves in a cave

Hebrew, "the cave."

JFB: Jos 10:12-15 - at Makkedah

The pursuit was continued, without interruption, to Makkedah at the foot of the western mountains, where Joshua seems to have halted with the main body of his troops while a detachment was sent forward to scour the country in pursuit of the remaining stragglers, a few of whom succeeded in reaching the neighboring cities. The last act, probably the next day, was the disposal of the prisoners, among whom the five kings were consigned to the infamous doom of being slain (Deu 20:16-17); and then their corpses were suspended on five trees till the evening.

JFB: Jos 10:24 - put your feet upon the necks of these kings

Not as a barbarous insult, but a symbolical action, expressive of a complete victory (Deu 33:29; Psa 110:5; Mal 4:3).|| 06093||1||15||0||@@SEVEN MORE KINGS CONQUERED.==== (Jos 10:28-42)

JFB: Jos 10:24 - that day Joshua took Makkedah

In this and the following verses is described the rapid succession of victory and extermination which swept the whole of southern Palestine into the hands of Israel. "All these kings and their land did Joshua take at one time, because the Lord God of Israel fought for Israel. And Joshua returned, and all Israel with him, unto the camp to Gilgal."

Clarke: Jos 10:1 - Adoni - zedec

Adoni - zedec - This name signifies the Lord of justice or righteousness; and it has been conjectured that the Canaanitish kings assumed this name in imitation of that of the ancient patriarchal king of this city, Melchizedek, whose name signifies king of righteousness, or my righteous king: a supposition that is not improbable, when the celebrity of Melchizedek is considered

Clarke: Jos 10:1 - Jerusalem

Jerusalem - ירושלם Yerushalam . This word has been variously explained; if it be compounded of שלם shalam , peace, perfection, etc., and ראה raah , he saw, it may signify the vision of peace - or, he shall see peace or perfection.

Clarke: Jos 10:2 - As one of the royal cities

As one of the royal cities - Not a regal city, but great, well inhabited and well fortified, as those cities which served for the royal residence generally were. It does not appear that the Gibeonites had any king - they seem to have been a small but powerful republic, all the men thereof were mighty, merely governed by their elders: for in their address to Joshua, Jos 9:11, they mention no king, but simply state that they were sent by their elders and the inhabitants of their country; nor do we any where read of their king; and therefore we may naturally suppose that they had none.

Clarke: Jos 10:3 - Hoham king of Hebron

Hoham king of Hebron - This city was situated in the mountains, southward of Jerusalem, from which it was about thirty miles distant. It fell to the tribe of Judah

Clarke: Jos 10:3 - Piram king of Jarmuth

Piram king of Jarmuth - There were two cities of this name; one belonged to the tribe of Issachar, see Jos 21:29; that mentioned here fell to the tribe of Judah, see Jos 15:35; it is supposed to have been about eighteen miles distant from Jerusalem

Clarke: Jos 10:3 - Japhia king of Lachish

Japhia king of Lachish - This city is celebrated in Scripture; in that city Amaziah was slain by conspirators, 2Ki 14:19. It was besieged by Sennacherib, 2Ki 18:14, 2Ki 18:17; and without effect by the king of Assyria, as we learn from Isa 37:8 : it was also besieged by the army of Nebuchadnezzar, see Jer 34:7; it also fell to the lot of Judah, Jos 15:39

Clarke: Jos 10:3 - Debir king of Eglon

Debir king of Eglon - Where this city was situated is very uncertain; but we learn from Jos 15:39, that it fell to the lot of the tribe of Judah.

Clarke: Jos 10:5 - The five kings of the Amorites

The five kings of the Amorites - This is a general name for the inhabitants of Canaan, otherwise called Canaanites; and it is very likely that they had this appellation because the Amorites were the most powerful tribe or nation in that country. The inhabitants of Jerusalem were Jebusites, Jos 15:63; those of Hebron were Hittites, Gen 23:2, Gen 23:3; Gen 25:9, Gen 25:10; and the Gibeonites were Hivites, Jos 9:7; and yet all these are called Amorites occasionally, probably for the reason already mentioned, viz., because that tribe was most numerous and powerful.

Clarke: Jos 10:9 - Joshua - came unto them suddenly

Joshua - came unto them suddenly - This he did by a forced march during the night, for he went up from Gilgal all night; from Gilgal to Gibeon was about eighteen or twenty miles; and, having fallen so unexpectedly on these confederate kings, they were immediately thrown into confusion.

Clarke: Jos 10:10 - Slew them with a great slaughter at Gibeon

Slew them with a great slaughter at Gibeon - Multitudes of them fell in the onset; after which they fled, and the Israelites pursued them by the way of Beth-horon. There were two cities of this name, the upper and lower, both in the tribe of Ephraim, and built by Sherah, the daughter of Ephraim, 1Ch 7:24. The situation of these two cities is not exactly known

Clarke: Jos 10:10 - To Azekah, and unto Makkedah

To Azekah, and unto Makkedah - These two cities were in the tribe of Judah, Jos 15:35-41.

Clarke: Jos 10:11 - The Lord cast down great stones from heaven upon them

The Lord cast down great stones from heaven upon them - Some have contended that stones, in the common acceptation of the word, are intended here; and that the term hail-stones is only used to point out the celerity of their fall, and their quantity. That stones have fallen from the clouds, if not from a greater height, is a most incontestable fact. That these have fallen in different parts of the world is also true; the East Indies, America, France, Germany, England, Ireland, etc., have all witnessed this phenomenon: of such stones I possess and have seen several fragments; some considerable pieces may be seen in the British Museum. That God might have cast down such stones as these on the Canaanites, there can be no doubt, because his power is unlimited; and the whole account proves that here there was a miraculous interference. But it is more likely that hail-stones, in the proper sense of the word, are meant as well as expressed in the text. That God on other occasions has made use of hail-stones to destroy both men and cattle, we have ample proof in the plague of hail that fell on the Egyptians. See the note on Exo 9:18. There is now before me a square of glass, taken out of a south window in the house of Mr. Ball of Crockerton, in the parish of Longbridge Deverell, county of Wilts., through which a hail-stone passed in a shower that fell there June 1, 1780, at two o’ clock, P.M. The hole is an obtuse ellipsis or oval, and is cut as true as if it had been done with a diamond: it is three inches and a half in diameter; a proof that the stone that pierced it, which was about eleven inches in circumference, came with inconceivable velocity, else the glass must have been shivered to pieces. I have known a cannon ball go through a square of glass in the cabin window of a ship, and make precisely the same kind of hole, without either shattering or even starring the glass. It is needless to add that this hail-shower did great damage, breaking even trees in pieces, and destroying the vegetation through the whole of its extent. But allowing that extraordinary showers of hail have fallen in England or France, is it likely that such showers ever fell in the promised land or its vicinity? They certainly have. Albertus Aquensis, one of the writers in the collection Gesta Dei per Francos, in describing the expedition of Baldwin I. in the Holy Land, observes that, when he and his army were in the Arabian mountains, in the vicinity of the Dead Sea, they suffered incredibly from horrible hail, terrible frost, and indescribable rain and snow, so that thirty of his men perished by them. His words are: " Sexta vero die montanis permensis, in extremo illorum cacumine maxima pertulerunt pericula, in Grandine horribili, in Glacie terribili, in Pluvia et Nive inaudita, quorum immanitate, et horrore ingruente ad triginta homines pedites prae frigore mortui sunt ."- Hist. Hieros., p. 307. I conclude, therefore, that a shower of hail-stones may be meant; and that this shower, though natural in itself, was supernaturally employed on this occasion, and miraculously directed to fall where it did, and do the execution described. But I am ready to grant, notwithstanding, that as a most stupendous miracle was in this instance wrought, in causing the sun and moon to stand still; there can be no doubt that the shower of stones, which was also miraculous, might have been of real stones as well as hail-stones. Of late, this subject of the fall of real stones from the clouds has been very closely investigated, and not only the possibility of the fall of such stones from the clouds, or from much higher regions, but the certainty of the case has been fully demonstrated. These substances are now, in philosophical language denominated aeroliths or air-stones; and the following table constructed by M. Izarn, a foreign chemist, exhibits a variety of facts of this kind, and shows the places and times in which these substances fell, and the testimony by which these facts are supported. As it is as possible that God might have projected a shower of stones on these idolaters, even from the moon, as to arrest that planet in her course, I give the table, and leave the reader to decide, in the present case, for aeroliths or hail-stones, as may seem to him most congruous to the fact here related

Substances	Places Where They Fell	Period of Their Fall	Testimony
Shower of stones	At Rome	Under Tullus Hostilius	Livy
Shower of stones	At Rome	Consuls, C. Martius and M. Torquatus	J. Obsequens
A very large stone	Near the river Negos, Thrace	Second year of the 78th Olympiad	Pliny
Three large stones	In Thrace	Year before J.C., 452	Ch. of Count Marcellin
Stone of 72 lbs	Near Larissa, Macedonia	January, 1706	Paul Lucas
About 1,200 stones; one 120 lbs.	Near Padua in Italy	In 1510	Carden, Varcit
Another of 60 lbs	Near Padua in Italy	In 1510	Carden, Varcit
Another of 59 lbs	On Mount Vasier, Provence	November 27, 1627	Gassendi
Two large stones weighing 20 lbs	Liponas, in Bresse	September, 1753	De La Lande
A stony mass	Niort, Normandy	In 1750	De La Lande
A stone of 7 1/2 lbs	At Luce, in Le Maine	September 13, 1768	Bachelay
A stone	At Aire, in Artois	In 1768	Gurson de Boyaval
A stone	In Le Cotentin	In 1768	Morand
Extensive shower of stones	Environs of Agen	July 24, 1790	St. Amand, Baudin, etc
About 12 stones	Sienna, Tuscany	July, 1794	Earl of Bristol
A large stone of 56 lbs	Wold Cottage, Yorkshire	December 13, 1795	Captain Topham
A stone of 10 lbs	In Portugal	February 19, 1796	Southey
A stone of about 120 lbs	Salè, department of the Rhone	March 17, 1798	Le Lievre and De Drèe
Shower of stones	Benares, East Indies	December 19, 1798	J. Lloyd Williams, Esq.
Shower of stones	At Plann, near Tabor, Bohemia	July 3, 1753	B. de Born
Mass of iron, 70 cubic feet	America	April 5, 1800	Philosophical Magazine
Mass of iron, 14 quintals	Abakauk, Siberia	Very old	Pallas, Chladni, etc
Shower of stones	Barboutan, near Roquefort	July, 1789	Darcet, jun., Lomet, etc
Large stone, 260 lbs	Ensisheim, Upper Rhine	November 7, 1492	Butenschoen
Two stones, 200 and 300 lbs	Near Verona	In 1762	Acad. de Bourd
A stone of 20 lbs	Sales, near Ville Franche	March 12, 1798	De Drèe
Several stones from 10 to 17 lbs	Near L’ Aigle, Normandy	April 26, 1803	Fourcroy

These stones generally appear luminous in their descent, moving in oblique directions with very great velocities, and commonly with a hissing noise. They are frequently heard to explode or burst, and seem to fly in pieces, the larger parts falling first. They often strike the earth with such force as to sink several inches below the surface. They are always different from the surrounding bodies, but in every case are similar to one another, being semi-metallic, coated with a thin black incrustation. They bear strong marks of recent fusion. Chemists have found on examining these stones that they very nearly agree in their nature and composition, and in the proportions of their component parts. The stone which fell at Ensisheim in Alsace, in 1492, and those which fell at L’ Aigle in France, in 1803, yielded, by the Analysis of Fourcroy and Vanquelin, as in this table: -

Their specific gravities are generally about three of four times that of water, being heavier than common stones. From the above account it is reasonable to conclude that they have all the same origin. To account for this phenomenon, various hypotheses have appeared; we shall mention three

1.    That they are little planets, which, circulating in space, fall into the atmosphere, which, by its friction, diminishes the velocity, so that they fall by their weight

2.    That they are concretions formed in the atmosphere

3.    That they are projected from lunar volcanoes. These are the most probable conjectures we can meet with, and of these the two former possess a very small degree of probability, but there are very strong reasons in favor of the last. Among the reasons we may notice the following

1. Volcanoes in the moon have been observed by means of the telescope

2. The lunar volcanoes are very high, and the surface of that globe suffers frequent changes, as appears by the late observations of Schroeter

3. If a body be projected from the moon to a distance greater than that of the point of equilibrium between the attraction of the earth and moon, it will, on the known principle of gravitation, fall to the earth

4. That a body may be projected from the lunar volcanoes beyond the moon’ s influence, is not only possible but very probable; for on calculation it is found that four times the force usually given to a twelve pounder, will be quite sufficient for this purpose; it is to be observed that the point of equilibrium is much nearer the moon, and that a projectile from the moon will not be so much retarded as one from the earth, both on account of the moon’ s rarer atmosphere, and its less attractive force. On this subject, see Mr. Haward’ s valuable paper in the Philosophical Transactions for 1802, and Dr. Hutton’ s dissertation in the new abridgment, part xxi. It is highly probable that the ancile, or sacred shield, that fell from heaven in the reign of Numa Pompilius, was a stone of this sort. The description of its fall, as given by Ovid, Fast. lib. iii., bears a striking resemblance to recent accounts of stones falling from the atmosphere, particularly in the luminous appearance and hissing noise with which it was accompanied

Dum loquitur, totum jam sol emerserat orbem

Et gravis aethereo venit ab axe fragor

Ter tonuit sine nube Deus, tria fulgura misit

Credite dicenti; mira, sed acta, loquor

A media coelum regione dehiscere coepit

Summisere oculos cum duce turba suos

Ecce levi scutum versatum leniter aur

Decidit, a pupulo clamor ad astra venit

Tolit humo munus -

Idque ancile vocat, quod ab omni parte recisum est

It is very possible that the Palladium of Troy, and the Image of the Ephesian Diana, were stones which really fell from the atmosphere, bearing some rude resemblance to the human form. See the Imperial Encyclopedia, article Aerolith. I believe it is generally agreed among philosophers

1.    That all these aerial stones, chemically analyzed, show the same properties

2.    That no stone found on our earth possesses exactly the same properties, nor in the same proportions. This is an extraordinary circumstance, and deserves particular notice.

Clarke: Jos 10:12 - Then spake Joshua to the Lord

Then spake Joshua to the Lord - Though Joshua saw that the enemies of his people were put to flight, yet he well knew that all which escaped would rally again, and that he should be obliged to meet them once more in the field of battle if permitted now to escape; finding that the day was drawing towards a close, he feared that he should not have time sufficient to complete the destruction of the confederate armies; in this moment, being suddenly inspired with Divine confidence, he requested the Lord to perform the most stupendous miracle that had ever been wrought, which was no less than to arrest the sun in his course, and prolong the day till the destruction of his enemies had been completed! Sun, stand thou still upon Gibeon; and thou

Clarke: Jos 10:12 - Moon, in the valley of Ajalon

Moon, in the valley of Ajalon - To account for this miracle, and to ascertain the manner in which it was wrought, has employed the pens of the ablest divines and astronomers, especially of the last two centuries. By their learned labors many difficulties have been removed from the account in general; but the very different and contradictory methods pursued by several, in their endeavors to explain the whole, and make the relation accord with the present acknowledged system of the universe, and the phenomena of nature, tend greatly to puzzle the plain, unphilosophical reader. The subject cannot be well explained without a dissertation; and a dissertation is not consistent with the nature of short notes, or a commentary on Scripture. It is however necessary to attempt an explanation, and to bring that as much as possible within the apprehension of common readers, in order to this, I must beg leave to introduce a few preliminary observations, or what the reader may call propositions if he pleases

1.    I take it for granted that a miracle was wrought as nearly as circumstances could admit, in the manner in which it is here recorded. I shall not, therefore, seek for any allegorical or metaphorical interpretations; the miracle is recorded as a fact, and as a fact I take it up

2.    I consider the present accredited system of the universe, called sometimes the Pythagorean, Copernican, or Newtonian system, to be genuine; and also to be the system of the universe laid down in the Mosaic writings - that the Sun is in the center of what is called the solar system; and that the earth and all the other planets, whether primary or secondary, move round him in certain periodical times, according to the quantity of their matter, and distance from him, their center

3.    I consider the sun to have no revolution round any orbit, but to revolve round his own axis, and round the common center of gravity in the planetary system, which center of gravity is included within his own surface; and in all other respects I consider him to be at rest in the system

4.    I consider the earth, not only as revolving round the sun in 365 days, 5 hours, 48 minutes, and 48 seconds, but as revolving round its own axis, and making this revolution in 23 hours, 56 minutes, and 4 seconds; that in the course of 24 hours complete, every part of its surface is alternately turned to the sun; that this revolution constitutes our day and night, as the former does our year; and it is day to all those parts which have the sun above the horizon, and night to those which have the sun below it; and that this diurnal revolution of the earth, or revolving round its own axis, in a direction from west to east, occasions what is commonly called the rising and setting of the sun, which appearance is occasioned, not by any motion in the sun himself, but by this motion of the earth; which may be illustrated by a ball or globe suspended by a thread, and caused to turn round. If this be held opposite to a candle, it will appear half enlightened and half dark; but the dark parts will be seen to come successively into the light, and the enlightened parts into the shade; while the candle itself which gives the light is fixed, not changing its position

5.    I consider the solar influence to be the cause both of the annual and diurnal motion of the earth; and that, while that influence continues to act upon it according to the law which God originally impressed on both the earth and the sun, the annual and diurnal motions of the earth must continue; and that no power but the unlimited power of God can alter this influence, change, or suspend the operation of this law; but that he is such an infinitely Free Agent, that He can, when his unerring wisdom sees good, alter, suspend, or even annihilate all secondary causes and their effects: for it would be degrading to the perfections of his nature to suppose that he had so bound himself by the laws which he has given for the preservation and direction of universal nature, that he could not change them, alter their effects, or suspend their operations when greater and better effects, in a certain time or place, might be produced by such temporary change or suspension

6.    I consider that the miracle wrought on this occasion served greatly to confirm the Israelites, not only in the belief of the being and perfections of God, but also in the doctrine of an especial providence, and in the nullity of the whole system of idolatry and superstition

7.    That no evil was done by this miraculous interference, nor any law or property of nature ultimately changed; on the contrary, a most important good was produced, which probably, to this people, could not have been brought about any other way; and that therefore the miracle wrought on this occasion was highly worthy of the wisdom and power of God

8.    I consider that the terms in the text employed to describe this miracle are not, when rightly understood, contrary to the well-established notions of the true system of the universe; and are not spoken, as some have contended, ad captum vulgi , to the prejudices of the common people, much less do they favor the Ptolemaic or any other hypothesis that places the earth in the center of the solar system. Having laid down these preliminaries, some short observations on the words of the text may be sufficient. Joshua’ s address is in a poetic form in the original, and makes the two following hemistichs: -

שמש בגבעון דום

וירח בעמק אילון

Shemesh begibon dom

Veyareach beemek Aiyalon

Sun! upon Gibeon be dumb

And the moon on the vale of Ajalon

The effect of this command is related, Jos 10:13, in the following words: - וידם השמש וירח עמד vaiyiddom Hashshemesh Veyareach amad , And the sun was dumb or silent and the moon stood still. And in the latter clause of this verse it is added: And the sun stood still in the midst of heaven, and hasted not to go down about a whole day

It seems necessary here to answer the question, At what time of the day did this miracle take place? The expression בחצי השמים bachatsi hashshamayim , in the midst of heaven, seems to intimate that the sun was at that time on the meridian of Gibeon, and consequently had one half of its course to run; and this sense of the place has been strongly contended for as essential to the miracle, for the greater display of the glory of God: "Because,"say its abettors, "had the miracle been wrought when the sun was near the going down, it might have been mistaken for some refraction of the rays of light, occasioned by a peculiarly moist state of the atmosphere in the horizon of that place, or by some such appearance as the Aurora Borealis."To me there seems no solidity in this reason. Had the sun been arrested in the meridian, the miracle could scarcely have been noticed, and especially in the hurry and confusion of that time; and we may be assured, that among the Canaanites there were neither clocks nor time-keepers, by which the preternatural length of such a day could have been accurately measured: but, on the contrary, had the sun been about the setting, when both the pursuers and the pursued must be apprehensive of its speedy disappearance, its continuance for several hours above the horizon, so near the point when it might be expected to go down, must have been very observable and striking. The enemy must see, feel, and deplore it; as their hope of escape must, in such circumstances, be founded on the speedy entering in of the night, through which alone they could expect to elude the pursuing Israelites. And the Israelites themselves must behold with astonishment and wonder that the setting sun hasted not to go down about a whole day, affording them supernatural time totally to destroy a routed foe, which otherwise might have had time to rally, confederate, choose a proper station, and attack in their turn with peculiar advantages, and a probability of success. It appears, therefore, much more reasonable that Joshua should require this miracle to be performed when daylight was about to fail, just as the sun was setting. If we were to consider the sun as being at the meridian of Gibeon, as some understand the midst of heaven, it may be well asked, How could Joshua know that he should not have time enough to complete the destruction of his enemies, who were now completely routed? Already multitudes of them had fallen by the hail-stones and by the sword: and if he had yet half a day before him, it would have been natural enough for him to conclude that he had a sufficiency of time for the purpose, his men having been employed all night in a forced march, and half a day in close fighting; and indeed had he not been under an especial inspiration, he could not have requested the miracle at all, knowing, as he must have done, that his men must be nearly exhausted by marching all night and fighting all day. But it may be asked, What is the meaning of בחצי השמים bachatsi hashshamayim , which we translate in the midst of heaven? If, with Mr. Bate, we translate חצה chatsah , to part, divide asunder, then it may refer to the horizon, which is the apparent division of the heavens into the upper and lower hemisphere; and thus the whole verse has been understood by some eminently learned men, who have translated the whole passage thus: And the sun stood still in the (upper) hemisphere of heaven, and hasted not to go down when the day was complete; that is, though the day was then complete, the sun being on the horizon; the line that to the eye constituted the mid heaven - yet it hasted not to go down; was miraculously sustained in its then almost setting position; and this seems still more evident from the moon’ s appearing at that time, which it is not reasonable to suppose could be visible in the glare of light occasioned by a noon-day sun

But the main business relative to the standing still of the sun still remains to be considered

I have already assumed, as a thoroughly demonstrated truth, that the sun is in the center of the system, moving only round his own axis, and the common center of the gravity of the planetary system, while all the planets revolve round him, Prop. 2 and 3; that his influence is the cause of the diurnal and annual revolutions of the earth; nor can I see what other purpose his revolution round his own axis can possibly answer, Prop. 5

I consider that the word דום dom , in the text, refers to the withholding or restraining this influence, so that the cessation of the earth’ s motion might immediately take place. The desire of Joshua was, that the sun might not sink below the horizon; but as it appeared now to be over Gibeon, and the moon to be over the valley of Ajalon, he prayed that they might continue in these positions till the battle should be ended; or, in other words, that the day should be miraculously lengthened out

Whether Joshua had a correct philosophical notion of the true system of the universe, is a subject that need not come into the present inquiry: but whether he spoke with strict propriety on this occasion is a matter of importance, because he must be considered as acting under the Divine influence, in requesting the performance of such a stupendous miracle; and we may safely assert that no man in his right mind would have thought of offering such a petition had he not felt himself under some Divine afflatus. Leaving, therefore, his philosophic knowledge out of the question, he certainly spoke as if he had known that the solar influence was the cause of the earth’ s rotation, and therefore, with the strictest philosophic propriety, he requested that that influence might be for a time restrained, that the diurnal motion of the earth might be arrested, through which alone the sun could be kept above the horizon, and day be prolonged. His mode of expression evidently considers the sun as the great ruler or master in the system; and all the planets (or at least the earth) moving in their respective orbits at his command. He therefore desires him, in the name and by the authority of his Creator, to suspend his mandate with respect to the earth’ s motion, and that of its satellite, the moon. Had he said, Earth, stand thou still, the cessation of whose diurnal motion was the effect of his command, it could not have obeyed him; as it is not even the secondary cause either of its annual motion round the sun, or its diurnal motion round its own axis. Instead of doing so, he speaks to the sun, the cause (under God) of all these motions, as his great archetype did when, in the storm on the sea of Tiberias, he rebuked the wind first, and then said to the waves, Peace! be still! Σιωπα, πεφιμωσο· Be Silent! be Dumb! Mar 4:39; and the effect of this command was a cessation of the agitation in the sea, because the wind ceased to command it, that is, to exert its influence upon the waters. The terms in this command are worthy of particular note: Joshua does not say to the sun, Stand still, as if he had conceived him to be running his race round the earth; but, Be silent or inactive, that is, as I understand it, Restrain thy influence - no longer act upon the earth, to cause it to revolve round its axis; a mode of speech which is certainly consistent with the strictest astronomical knowledge; and the writer of the account, whether Joshua himself or the author of the book of Jasher, in relating the consequence of this command is equally accurate, using a word widely different when he speaks of the effect the retention of the solar influence had on the moon: in the first case the sun was silent or inactive, דום dom ; in the latter, the moon stood still, עמד amad . The standing still of the moon, or its continuance above the horizon, would be the natural effect of the cessation of the solar influence, which obliged the earth to discontinue her diurnal rotation, which of course would arrest the moon; and thus both it and the sun were kept above the horizon, probably for the space of a whole day. As to the address to the moon, it is not conceived in the same terms as that to the sun, and for the most obvious philosophical reasons; all that is said is simply, and the moon on the vale of Ajalon, which may be thus understood: "Let the sun restrain his influence or be inactive, as he appears now upon Gibeon, that the moon may continue as she appears now over the vale of Ajalon."It is worthy of remark that every word in this poetic address is apparently selected with the greatest caution and precision. Persons who are no friends to Divine revelation say "that the account given of this miracle supposes the earth to be in the center of the system, and the sun moveable; and as this is demonstrably a false philosophy, consequently the history was never dictated by the Spirit of truth."Others, in answer, say "that the Holy Spirit condescends to accommodate himself to the apprehensions of the vulgar. The Israelites would naturally have imagined that Joshua was deranged had he bid the earth stand still, which they grant would have been the most accurate and philosophical mode of command on this occasion."But with due deference both to the objectors and defenders I must assert, that such a form of speech on such an occasion would have been utterly unphilosophic; and that the expressions found in the Hebrew text are such as Sir Isaac Newton himself might have denominated, every thing considered, elegant, correct, and sublime. Nor does it at all appear that the prejudices of the vulgar were consulted on this occasion; nor is there a word here, when properly understood that is inconsistent with the purest axiom of the soundest philosophy, and certainly nothing that implies any contradiction. I grant that when the people have to do with astronomical and philosophical matters, then the terms of the science may be accommodated to their apprehensions; it is on this ground that Sir Isaac Newton himself speaks of the rising and of the setting of the sun, though all genuine philosophers know that these appearances are produced by the rotation of the earth on its own axis from west to east. But when matters of this kind are to be transacted between God and his prophets, as in the above case, then subjects relative to philosophy are conceived in their proper terms, and expressed according to their own nature. At the conclusion of the 13th verse a different expression is used when it is said, So the sun stood still, it is not דסם dom , but עמד amad ; ויעמד השמש vaiyaamod hashshemesh , which expression, thus varying from that in the command of Joshua, may be considered as implying that in order to restrain his influence which I have assumed to be the cause of the earth’ s motion, the sun himself became inactive, that is, ceased to revolve round his own axis, which revolution is probably one cause, not only of the revolution of the earth, but of all the other planetary bodies in our system, and might have affected all the planets at the time in question; but this neither could nor did produce any disorder in nature; and the delay of a few hours in the whole planetary motions dwindles away into an imperceptible point in the thousands of years of their revolutions. But the whole effect mentioned here might have been produced by the cessation of the diurnal motion of the earth, the annual being still continued; and I contend that this was possible to Omnipotence, and that such a cessation might have taken place without occasioning the slightest disturbance in the motions of any others of the planetary system. It is vain to cry out and say, "Such a cessation of motion in one planet could not take place without disordering the motions of all the rest;"this I deny, and those who assert it neither know the Scripture nor the power of God; therefore they do greatly err. That the day was preternaturally lengthened, is a Scripture fact. That it was so by a miracle, is asserted; and whether that miracle was wrought as above stated, is a matter of little consequence; the thing is a Scripture fact, whether we know the modus operandi or not. I need scarcely add that the command of Joshua to the sun is to be understood as a prayer to God (from whom the sun derived his being and his continuance) that the effect might be what is expressed in the command: and therefore it is said, Jos 10:14, that the Lord Hearkened unto the Voice of a Man, for the Lord fought for Israel. I have thus gone through the different parts of this astonishing miracle, and have endeavored to account for the whole in as plain and simple a manner as possible. It is not pretended that this account should satisfy every reader, and that every difficulty is solved; it would be impossible to do this in such a compass as that by which I am necessarily circumscribed; and I have been obliged, for the sake of brevity, to throw into the form of propositions or observations, several points which may appear to demand illustration and proof; for such I must refer the reader to Astronomical Treatises. Calmet, Scheuchzer, and Saurin, with several of our own countrymen, have spoken largely on this difficult subject, but in such a way as, I am obliged to confess, has given me little satisfaction, and which appears to me to leave the main difficulties unremoved. Conscious of the difficulties of this subject, I beg leave to address every candid reader in the often quoted words of an eminent author: -

Vive, Vale! si quid novisti rectius istis

Candidus imperti; si non, his utere mecum

Hor. Epist. l. i., E. vi., ver. 68

Farewell! and if a better system’ s thine

Impart it frankly or make use of mine

Francis

Book of Jasher - The book of the upright. See the note on Num 21:14. Probably this was a book which, in reference to Joshua and his transactions, was similar to the commentaries of Caesar, on his wars with the Gauls. Critics and commentators are greatly divided in their sentiments relative to the nature of this book. The opinion above appears to me the most probable.

Clarke: Jos 10:14 - And there was no day like that

And there was no day like that - There was no period of time in which the sun was kept so long above the horizon as on that occasion. Some learned men have supposed that the Fable of Phaeton was founded on this historic fact. The fable may be seen with all the elegance of poetic embellishment in the commencement of the second book of Ovid’ s Metamorphoses; but I confess I can see nothing in the pretended copy that can justify the above opinion.

Clarke: Jos 10:15 - And Joshua returned - unto the camp to Gilgal

And Joshua returned - unto the camp to Gilgal - That the Israelitish army did not return to the camp at Gilgal till after the hanging of the five kings and the destruction of their cities, is sufficiently evident from the subsequent parts of this chapter. When all this business was done, and not before, they returned unto the camp to Gilgal; see Jos 10:43. This verse is omitted by the Septuagint and by the Anglo-Saxon; and it does not appear to have existed in the ancient hexaplar versions; it stands in its proper place in Jos 10:43, and is not only useless where it is, but appears to be an encumbrance to the narrative. Should it be considered as genuine and in its proper place, I would propose that מקדה makkedah should be read instead of גלגלה gilgalah , for we find from Jos 10:21 that Joshua had a temporary camp there. Then Joshua returned, and all Israel with him, unto the camp to Makkedah; after which we may suppose that Joshua having secured the cave, sent some detachments to scour the country and cut off all the remaining straggling Canaanites; when this was done they also returned to the camp at Makkedah, as is related Jos 10:21, and when the business was completed they struck the camp at Makkedah, and all returned to their fortified camp at Gilgal, Jos 10:43.

Clarke: Jos 10:16 - Hid themselves in a cave

Hid themselves in a cave - It is very likely that this cave was a fortified place among some rocks; for there were many such places in different parts of Palestine.

Clarke: Jos 10:21 - None moved his tongue

None moved his tongue - The whole transaction of this important day had been carried on so evidently under the direction of God that there was not the least murmuring, nor cause for it, among them, for their enemies were all discomfited. There is an expression similar to this, Exo 11:7, on which the reader is requested to consult the note.

Clarke: Jos 10:24 - Put your feet upon the necks of these kings

Put your feet upon the necks of these kings - This act was done symbolically, as a token, not only of the present complete victory, but of their approaching triumph over all their adversaries, which is the interpretation given of it by Joshua in the succeeding verse.

Clarke: Jos 10:26 - Smote - slew - and hanged them on five trees

Smote - slew - and hanged them on five trees - Hanging alive seems a barbarous custom: among the Hebrews, criminals were first deprived of life; this was the debt required by justice: then they were hanged up, perhaps generally by the hands, not by the neck; this was done by way of example, to deter others from committing the crimes for which those had suffered: but they were never permitted to hang thus exposed all night, as this could have answered no purpose, either of justice or example, as they could not be seen in the night-season. One day also was deemed enough for their exposure, it being thought sufficient to show the public that justice had been executed; and to have exhibited them longer would have appeared to be a barbarous cruelty which attempted to extend punishment beyond the possible requisitions of justice. See the note on Deu 21:23.

Clarke: Jos 10:28 - That day Joshua took Makkedah

That day Joshua took Makkedah - It is very possible that Makkedah was taken on the evening of the same day in which the miraculous solstice took place; but as to the other cities mentioned in this chapter, they certainly were subdued some days after, as it is not possible that an army, exhausted as this must have been with a whole night’ s march, and two days’ hard fighting, could have proceeded farther than Makkedah that night; the other cities were successively taken in the following days.

Clarke: Jos 10:29 - Fought against Libnah

Fought against Libnah - This city was near Makkedah, see Jos 15:42, and fell to the tribe of Judah, Jos 10:20, Jos 10:42, and was given to the priests, Jos 21:13. Sennacherib besieged it, after he had been obliged to raise the siege of Lachish. See 2Ki 19:8; Isa 37:8.

Clarke: Jos 10:32 - Lachish

Lachish - It appears that this was anciently a very strong place; notwithstanding the people were panic-struck, and the Israelites flushed with success, yet Joshua could not reduce it till the second day, and the king of Assyria afterwards was obliged to raise the siege. See above, and see the note on Jos 10:3.

Clarke: Jos 10:33 - Horam king of Gezer

Horam king of Gezer - It is likely that Horam was in a state of alliance with the king of Lachish, and therefore came to his assistance as soon as it appeared that he was likely to be attacked. Joshua probably sent a detachment against him, before he was able to form a junction with the forces of Lachish; and utterly destroyed him and his army. Gezer is supposed to have been situated near Azotus. See 1 Maccabees 16:34. It fell to the tribe of Ephraim, Jos 16:3, but was probably taken afterwards by some of the remnant of the Canaanitish nations; for we find it was given by Pharaoh to his son-in-law Solomon, 1Ki 9:16, which proves that it had got out of the possession of the Israelites previously to the days of Solomon.

Clarke: Jos 10:34 - Eglon

Eglon - It is likely that this town was not any great distance from Lachish. See on Jos 10:3 (note).

Clarke: Jos 10:36-37 - Hebron - and the king thereof

Hebron - and the king thereof - See the note on Jos 10:3. From Jos 10:23 we learn that the king of Hebron was one of those five whom Joshua slew and hanged on five trees at Makkedah. How then can it be said that he slew the king of Hebron when he took the city, which was some days after the transactions at Makkedah? Either this slaying of the king of Hebron must refer to what had already been done, or the Hebronites, finding that their king fell in battle, had set up another in his place; which was the king Joshua slew, after he had taken the city and its dependencies, as is related Jos 10:37. It appears that the city of Hebron had fallen back into the hands of the Canaanites, for it was again taken from them by the tribe of Judah, Jdg 1:10. Debir had also fallen into their hands, for it was reconquered by Othniel, the son-in-law of Caleb, Jdg 1:11-13. The manner in which Calmet accounts for this is very natural: Joshua, in his rapid conquests, contented himself with taking, demolishing, and burning those cities; but did not garrison any of them, for fear of weakening his army. In several instances no doubt the scattered Canaanites returned, repeopled, and put those cities in a state of defense. Hence the Israelites were obliged to conquer them a second time. This is a more rational way of accounting for these things, than that which supposes that the first chapter of Judges gives the more detailed account of the transactions recorded here; for there it is expressly said, that these transactions took place after the death of Joshua, (see Jdg 1:1), and consequently cannot be the same that are mentioned here.

Clarke: Jos 10:39 - Destroyed all the souls

Destroyed all the souls - ויחרימו את כל נפש vaiyacharimu eth col nephesh , they brought every person under an anathema; they either slew them or reduced them to a state of slavery. Is it reasonable to say those were slain who were found in arms, of the others they made slaves?

Clarke: Jos 10:40 - All the country of the hills

All the country of the hills - See the note on Deu 1:7

Clarke: Jos 10:40 - Destroyed all that breathed

Destroyed all that breathed - Every person found in arms who continued to resist; these were all destroyed, - those who submitted were spared: but many no doubt made their escape, and afterwards reoccupied certain parts of the land. See Jos 10:36, Jos 10:37.

Clarke: Jos 10:41 - And all the country of Goshen

And all the country of Goshen - Calmet contends that this was the very same country in which the Hebrews dwelt before their departure from Egypt; and according to this hypothesis he has constructed his map, causing it to extend from the Nile, which was called the river of Egypt, along the frontiers of the land of Cush or Arabia. It however appears plain that there was a city named Goshen in the tribe of Judah, see Jos 15:51; and this probably gave name to the adjacent country which may be that referred to above.

Clarke: Jos 10:42 - Did Joshua take at one time

Did Joshua take at one time - That is, he defeated all those kings, and took all their cities, in One campaign; this appears to be the rational construction of the Hebrew. But these conquests were so rapid and stupendous, that they cannot be attributed either to the generalship of Joshua, or the valor of the Israelites; and hence the author himself, disclaiming the merit of them, modestly and piously adds, because the Lord Good of Israel fought for Israel. It was by this aid that Joshua took all these kings and their land at one time - in a single campaign. And when all the circumstances related in this chapter are properly weighed, we shall find that God alone could have performed these works, and that both reason and piety require that to Him alone they should be attributed

1.    The principal subjects of this important chapter have been considered so much in detail in the preceding notes, that there is little room to add any thing to what has already been said. The principal subject is the miracle of the sun’ s standing still; and to assert that all difficulties have been removed by the preceding notes and observations, would be to say what the writer does not believe, and what few readers would perhaps feel disposed to credit. Yet it is hoped that the chief difficulties have been removed, and the miracle itself shown to have nothing contradictory in it. If, as is generally believed, the sun and moon were objects of the Canaanitish adoration, the miracle was graciously calculated to check this superstition, and to show the Israelites, as well as the Canaanites, the vanity of such worship, and the folly of such dependence. Even their gods at the command of a servant of Jehovah, were obliged to contribute to the destruction of their votaries. This method of checking superstition and destroying idolatry God adopted in the plagues which he inflicted upon the Egyptians; and by it at once showed his justice and his mercy. See the concluding observations on Exo 12:51 (note)

2.    The same God who appeared so signally in behalf of his people of old is still the governor of the heavens and the earth; and, if applied to, will do every thing essentially necessary for the extension of his truth and the maintenance of his religion among men. How is it that faith is so rarely exercised in his power and goodness? We have not, because we ask not. Our experience of his goodness is contracted, because we pray little and believe less. To holy men of old the object of faith was more obscurely revealed than to us, and they had fewer helps to their faith; yet they believed more, and witnessed greater displays of the power and mercy of their Maker. Reader, have faith in God, and know that to excite, exercise, and crown this, he has given thee his word and his Spirit; and learn to know that without him thou canst do nothing.

Calvin: Jos 10:1 - Now it came to pass,

1.Now it came to pass, etc He had formerly briefly glanced at, but now more fully details the conspiracy of the kings, who dwelt both in the mountains and in the plain. For after mentioning that they were struck with fear, and leagued together to make common war, he had broken off abruptly, and proceeded to speak of the Gibeonites. But what he had previously said of the kings in general, he now applies only to one individual; not because Adoni-zedek alone was afraid, but because he stirred up all the others, and was the principal originator and leader in carrying on the war against the Israelites. This is sufficiently expressed by the plural number of the verb; for it is said, When Adoni-zedek had heard — they feared greatly. From this it appears that they were all of the same mind, but that while some of them held back from fear, he who possessed greater authority, and was nearer the danger, invited the four others to arms. ⁹⁰

In the beginning of the chapter it is again told, how the five kings formed an alliance to meet the Israelites, and ward off the overthrow with which they were all threatened. But as the Gibeonites had meanwhile surrendered, they first turned their arms against them, both that by inflicting punishment upon them, as the betrayers of their country, they might make them an example to all their neighbors, and that by striking terror into those vanquished enemies, they might also inspire their own soldiers with confidence. They resolve, therefore, to attack the Gibeonites who, by their embassy, had made a disruption and opened a passage to the Israelites. They had, indeed, a fair pretext for war, in resolving to punish the effeminacy of those who had chosen to give their sanction to strangers, about to lay the whole country waste, rather than faithfully defend their neighbors. And the Gibeonites experienced how useless their crafty counsel must have been, had they not been saved in pity by the Israelites. Meanwhile the Lord allowed them to be involved in danger, in order that, being twice freed, they might more willingly and meekly submit to the yoke.

Calvin: Jos 10:6 - And the men of Gibeon sent unto Joshua,

6.And the men of Gibeon sent unto Joshua, etc The course of the narrative is inverted; for the Gibeonites certainly did not wait till they were besieged, but on seeing an army levied and prepared, and having no doubt that they would have to sustain the first onset, as they had incurred general hatred, they anticipate the attack, and hasten to have recourse to the protection of Joshua. ⁹¹ To desert those to whom life had been given, would have been at once unlawful, unjust, and inhumane. Nay, as their surrender had been consequent on the agreement, they were entitled to be defended against violence and injury. With justice, therefore, they implore the Israelites, under whose protection they were; and there is no hesitation on the part of Joshua, who judges it to be his duty to defend those whose submission he had agreed to accept. They had deceived him, it is true, but after the fraud had been detected, and they had confessed it, interposing some palliating circumstances, they had obtained pardon.

Equity and a sense of duty thus did not allow the Israelites to abandon the Gibeonites to their fate. Still, Joshua is entitled to praise for his promptitude in complying with the request, and sending assistance without delay. He is said to have marched during the whole night, and thus could not have proceeded with greater haste had the safety of the whole people been at stake. Had the same sincerity always been evinced by profane nations, they would rather have assisted their allies in due time than avenged their disasters after they had suffered them. The term suddenly ought not, however, to be confined to a single day, as if Joshua had accomplished three days’ journey in a single night, and made his appearance among the Gibeonites next morning. All that is meant to be expressed is his great speed, and his not delaying his departure till next day. ⁹²

Though the Israelites moved their camp from Ai or that neighborhood, it was the third day before they entered the confines of the Gibeonites. Granting that they then proceeded slowly in order of battle, Joshua was still at some distance when application is made to him to assist the Gibeonites. We have seen that Gilgal was the first station after crossing the Jordan, and therefore more remote than Jericho. If any one deems it absurd, that after receiving the submission of several cities, he should have turned backwards, and left an empty district, the recovery of which from the enemy might again cost new labor, I answer, there was no ground to fear that the enemy would come forward to occupy it, and engage in an expedition attended with great danger and difficulty. It is probable that when a body of troops was selected to attack Jericho, the women, children, and all others unfit for war remained in that quiet corner, where they might have the protection of those of the Reubenites, Gadites, and half tribe of Manasseh, who had been left on the opposite bank of the Jordan. For to what end would they have carried with them into their battles children and women heavy with child, or nursing babes at their breasts? How, during the incursions of the enemy, could food be found for such a multitude, or water sufficient to supply all their flocks and herds? I conclude, therefore, that Joshua and his soldiers returned to their tents that they might refresh themselves for a little with their wives and children, and there deposit the spoils with which they had been enriched.

Calvin: Jos 10:8 - . And the Lord discomfited them,

8.. And the Lord discomfited them, etc It is uncertain whether the Lord anticipated the movement, and armed Joshua by his oracle, drawing him forth from Gilgal before he had taken any step, or whether he only confirmed him after he had made his preparations for setting out. It seems to me more likely that Joshua did not rush forth as soon as he was asked without consulting God, but at length, after being informed of his will, took up arms boldly and speedily. As he had lately been chastised for excessive facility, it is at least a probable conjecture that in this case of difficulty, he attempted nothing except in so far as he had a divine command. The Lord, therefore, had respect to the wretched Gibeonites when he did not allow them to remain destitute without the assistance of his people.

Joshua is made confident of victory in order that he may succor them; for God stimulates us more powerfully to the performance of duty by promising than by ordering. That which is here promised to one belongs to all, but for the sake of honoring Joshua, it is specially deposited with him that he may afterwards be the bearer of it to his army. For God does not speak from heaven indiscriminately to all sorts of persons, but confers the honor only on excellent servants and chosen prophets.

It is moreover worthy of notice that Joshua did not abuse the divine promise by making it an excuse for sluggishness, but felt the more vehemently inflamed after he was assured of a happy issue. Many, while they ostentatiously express their faith, become lazy and slothful from perverse security. Joshua hears that victory is in his hand, and that he may gain it, runs swiftly to battle. For he knew that the happy issue was revealed, not for the purpose of slackening his pace or making him more remiss, but of making him exert himself with greater zeal. Hence it was that he took the enemy by surprise.

Calvin: Jos 10:10 - And the Lord discomfited them,

10.And the Lord discomfited them, etc In the first slaughter the Lord exerted his own might, but used the swords of the people. Hence we infer that whenever he works by men, nothing is detracted from his glory, but whatever is done redounds to him alone. For when he employs the co-operation of men, he does not call in allies as a subsidiary force, or borrow anything from them; but as he is able to accomplish whatever he pleases by a mere nod, he uses men also as instruments to show that they are ruled by his hand and will. Meanwhile it is said with truth in either way, that the enemy were routed and crushed by God, or by the Israelites, inasmuch as God crushed them by the instrumentality of the Israelites.

In the second slaughter the hand of God appeared more clearly, when the enemy were destroyed by hail. And it is distinctly stated that more were destroyed by hail than were slain by the sword, that there might be no doubt of the victory having been obtained from heaven. Hence again it is gathered that this was not common hail, such as is wont to fall during storms. For, in the first place, more would have been wounded or scattered and dispersed than suddenly destroyed; and secondly, had not God darted it directly, part would have fallen on the heads of the Israelites. Now, when the one army is attacked separately, and the other, kept free from injury, comes forward as it were to join auxiliary troops, it becomes perfectly clear that God is fighting from heaven. To the same effect it is said that God threw down great stones of hail from heaven: for the meaning is that they fell with extraordinary force, and were far above the ordinary size. If at any time, in common battles, a storm has suddenly arisen, and has proved useful to one of the parties, God has seemed to give that party a token of his favor and hence the line, Dearly beloved of heaven is he on whose side the elements are enlisted. ⁹³ Here we have the account of a more distinguished miracle, in which the omnipotence of God was openly displayed.

Calvin: Jos 10:12 - Then spoke Joshua to the Lord,

12.Then spoke Joshua to the Lord, etc Such is the literal reading, but some expound it as meaning before Jehovah: for to speak to God, who, as piety dictates, is to be suppliantly petitioned, seems to be little in accordance with the modesty of faith, and it is immediately subjoined that Joshua addressed his words to the sun. I have no doubt that by the former clause prayer or vow is denoted, and that the latter is an expression of confidence after he was heard: for to command the sun to stand if he had not previously obtained permission, would have been presumptuous and arrogant. He first, then, consults God and asks: having forthwith obtained an answer, he boldly commands the sun to do what he knows is pleasing to God.

And such is the power and privilege of the faith which Christ inspires, (Mat 17:20; Luk 17:6) that mountains and seas are removed at its command. The more the godly feel their own emptiness, the more liberally does God transfer his power to them, and when faith is annexed to the word, he in it demonstrates his own power. In short, faith borrows the confidence of command from the word on which it is founded. Thus Elias, by the command of God, shut and opened the heaven, and brought down fire from it; thus Christ furnished his disciples with heavenly power to make the elements subject to them.

Caution, however, must be used, lest any one may at his own hand presume to give forth rash commands. Joshua did not attempt to delay and check the course of the sun before he was well instructed as to the purpose of God. And although, when he is said to have spoken with God, the words do not sufficiently express the modesty and submission which become the servant of God in giving utterance to his prayers, let it suffice us briefly to understand as implied, that Joshua besought God to grant what he desired, and on obtaining his request, became the free and magnanimous herald of an incredible miracle unlike any that had previously taken place. He never would have ventured in the presence of all to command the sun so confidently, if he had not been thoroughly conscious of his vocation. Had it been otherwise, he would have exposed himself to a base and shameful affront. When, without hesitation, he opens his mouth and tells the sun and the moon to deviate from the perpetual law of nature, it is just as if he had adjured them by the boundless power of God with which he was invested. Here, too, the Lord gives a bright display of his singular favor toward his Church. As in kindness to the human race he divides the day from the night by the daily course of the sun, and constantly whirls the immense orb with indefatigable swiftness, so he was pleased that it should halt for a short time till the enemies of Israel were destroyed. ⁹⁴

Calvin: Jos 10:13 - And the sun stood still,

13.And the sun stood still, etc The question how the sun stood in Gibeon, is no less unseasonably raised by some than unskillfully explained by others. ⁹⁵ For Joshua did not subtlety place the sun in any particular point, making it necessary to feign that the battle was fought at the summer solstice, but as it was turning towards the district of Ajalon as far as the eye could discern, Joshua bids it stay and rest there, in other words, remain above what is called the horizon. In short, the sun, which was already declining to the west, is kept from setting. ⁹⁶

I do not give myself any great anxiety as to the number of the hours; because it is enough for me that the day was continued through the whole night. Were histories of that period extant, they would doubtless celebrate this great miracle; lest its credibility, however, should be questioned, the writer of this book mentions that an account of it was given elsewhere, though the work which he quotes has been lost, and expounders are not well agreed as to the term Jazar. Those who think Moses is meant, insist on referring the example which is here given to general predictions. As Moses applies this name to the chosen people, it is more congruous to hold that commentaries on the events in their history are meant. I, for my part, understand by it either God or Israel, rather than the author of a history. ⁹⁷

Calvin: Jos 10:14 - And there was no day like that,

14.And there was no day like that, etc We read in Isaiah and in the Sacred History, that the course of the sun was afterwards changed as a favor to King Hezekiah. (Isa 38:5) For to assure him that his life was still to be prolonged fifteen years, the shadow of the sun was carried back over ten degrees on which it had gone down. It is not, therefore, absolutely denied that anything similar had ever been conceded to any other person, but the miracle is extolled as singular. The rendering of the word שמע , by obeyed, as adopted by some, I reject as too harsh. For although it is said in Psa 145:18, that the Lord does according to the desire of his servants, which may be held to be equivalent to obeying, it is better to avoid anything which seems to give a subordinate office to God. ⁹⁸ Simply, therefore, the excellence of the miracle is praised, as nothing like it had been seen before or had happened after. The second clause of the verse celebrates the kindness and condescension of God in hearing Joshua, as well as his paternal favor towards the people, for whom he is said to have fought.

Calvin: Jos 10:15 - And Joshua returned,

15.And Joshua returned, etc This verse is not inserted in its proper place, ¹⁰⁰ for shortly after the end of the battle is added, and the punishment inflicted on the kings, which was subsequent to the battle. We are then told of the encampment in Makkedah, and at last, in the end of the chapter, the return to Gilgal, which was introduced at the beginning without regard to the order of time, is repeated. Hence the narrative of the flight and concealment of the kings is connected with the former transactions. For having been informed during the heat of the battle that they were hiding in a cave, Joshua, fearing that if he were to set about capturing them, the others might escape, prudently contented himself with ordering the mouth of the cave to be blocked up with large stones, and setting sentinels over them, that being thus shut up, as it were in prison, they might at a fit time be brought forth and put to death. Hence, too, it appears that the army of the enemy was very large, because although the Israelites pressed closely upon them in their flight, and the sun himself gave an additional period for slaying them, it was impossible, notwithstanding, to prevent numbers of them from escaping into fortified cities. The divine assistance afforded to the Israelites was, however, sufficiently attested by the fact that they continued till they were wearied slaying at will all whom they met, and then returned safe. For the expression, that no one dared to move the tongue, implies that the Israelites gained a bloodless victory, ¹⁰¹ as if they had gone forth not to fight, but merely to slay.

Calvin: Jos 10:18 - And Joshua said, Roll,

18.And Joshua said, Roll, etc The enemy having been completely routed, Joshua is now free, and, as it were, at leisure, to inflict punishment on the kings. In considering this, the divine command must always be kept in view. But for this it would argue boundless arrogance and barbarous atrocity to trample on the necks of kings, and hang up their dead bodies on gibbets. It is certain that they had lately been raised by divine agency to a sacred dignity, and placed on a royal throne. It would therefore have been contrary to the feelings of humanity to exult in their ignominy, had not God so ordered it. But as such was his pleasure, it behooves us to acquiesce in his decision, without presuming to inquire why he was so severe.

At the same time, we must recollect, as I formerly hinted, first, that all from the least even to the greatest were deserving of death, because their iniquity had reached the highest pitch, and the kings, as more criminal than the others, deserved severer punishment; and secondly, that it was expedient to give an example of inexorable rigor in the person of the kings, whom the people, from a perverse affectation of clemency, might have been too much disposed to pardon. It was the will of God that all should be destroyed, and he had imposed the execution of this sentence on his people. Had he not stimulated them strongly to the performance of it, they might have found specious pretexts for giving pardon. But a mercy which impairs the authority of God at the will of man, is detestable. ¹⁰² Now, however, when regal honor is not spared, all handle for humanity to the plebeians and common vulgar is cut off.

By this instance, the Lord shows us the great interest he takes in his elect people; for it was an instance of rare condescension to place kings under their feet, and allow them to insult over their dignity, as if they had been petty robbers; as it is said in the Psalm, A two-edged sword is in their hand to execute vengeance on the nations, to bind their kings with fetters, and their nobles with chains of iron; to execute the judgment written: this honor have all the saints. (Psa 149:6) That fearful sight had at the same time the effect of striking terror, so as to prevent the Israelites from imitating the manners of nations whose crimes they had seen so severely punished. Accordingly, we repeatedly meet in the books of Moses with this warning, You have seen how God took vengeance on the nations who were in the land of Canaan before you. Beware, therefore, of provoking the wrath of your God by their perverse doings. In one word, that God might be worshipped with greater sanctity, he ordered the land to be purged of all pollutions, and as the inhabitants had been excessively wicked, he willed that his curse should rest upon them in a new and unwonted manner.

Calvin: Jos 10:25 - And Joshua said unto them, Fear not, etc

25.And Joshua said unto them, Fear not, etc Joshua now triumphs in the persons of the five kings over all the others who remained. For he exhorts his own people to confidence, just as if those who still stood unsubdued were actually prostrate under their feet. Hence we gather, that by the trampling down of a few, the whole people were so elated, that they looked down with contempt on all the others, as if they were already overthrown. And, certainly, we have here a brighter display of the divine power, which could thus inspire confidence for the future.

It is to be observed, however, that the kings were hung up, not for the purpose of exercising greater severity upon them, but merely by way of ignominy, as they were already slain. It was expedient that this memorable act of divine vengeance should be openly displayed in the view of all. Perhaps, also, it was the divine purpose to infuriate the other nations by despair, and drive them to madness, that they might bring down swifter destruction on themselves, whetting the wrath of the Israelites by their obstinacy. The same ignominy is inflicted on the king of Makkedah, though he had not led out his forces, and a similar destruction is executed on the whole people, who had kept quiet within their walls. ¹⁰³ It is probable, indeed, that they had made some hostile attempt, but the special reason was, that God had passed the same sentence upon all. Why the dead bodies were thrown into the cave at evening, I have elsewhere explained. Moreover, this whole history holds up to us as in a mirror, how, when the Lord is seated on his tribunal, all worldly splendor vanishes before him, and the glory of those who seemed to excel is turned by his judgment into the greatest disgrace.

Calvin: Jos 10:29 - Then Joshua. passed,

29.Then Joshua. passed, etc We have now a description of the taking of the cities, out of which the army of the enemy had been raised; and herein God displayed his power no less wonderfully than in the open field, especially when the rapidity is considered. For although those who had fled hither in trepidation might have produced some degree of panic, still, when the fear was allayed, they might be useful for defense. ¹⁰⁴ The garrison had been increased by their numbers. When, therefore, in a short period of time, Joshua takes all the cities, and gains possession of the smaller towns, the presence of God was conspicuously manifested in a success no less incredible than unexpected. For had they, when attacked, only shut their gates, as Joshua had not brought either ladders by which he might scale the walls, or engines by which he might throw them down, each siege might have been attended with considerable fatigue and delay. Therefore, when he takes one the following day, and another the very day after attacking it, these continued, easy, and rapid victories, are evidently beyond human agency.

Not without cause, then, in the end of the chapter, is the goodness of God expressly celebrated, as it had been made manifest that he was fighting for Israel, when Joshua at once took and vanquished so many kings, with their territories. Indeed, he could never, even in a course of inspection, have passed so quickly from city to city, had not a passage been divinely opened by the removal of obstacles. The miracle was increased when the king of Geser, who had come to the help of others, doubtless with full confidence in the result, was suddenly put to rout, almost without an effort, and did not even delay the advance of the Israelites. Those who were slain in the cities represent, as in a mirror, those whose punishment the Almighty holds suspended, while he actually takes vengeance on others. For though they plume themselves on the reprieve thus afforded them, their condition is worse than if they were immediately dragged to death. ¹⁰⁵ It looks as if it would have been a dire calamity to fall in the field of battle; and making their escape, they seek safety within their walls. But what awaited them there was much more dreadful. Their wives and their children are butchered in their sight, and their own death is more ignominious than if they had perished sword in hand. Hence there is no reason to envy the reprobate the short time which the Lord sometimes grants them, because when they have begun to promise themselves safety, sudden destruction will come upon them. (1Th 5:3.) ¹⁰⁶ Meanwhile, let us learn not to abuse the patience of God when he defers to execute his judgment, and, instead of indulging in self-complacency when we seem to have been delivered from any danger, or when means of escape from it present themselves, let us reflect on the words of Jeremiah, (Jer 24:2) that while the basket of early figs ¹⁰⁷ had at least some savor, the other was so sour that they could not be eaten.

Calvin: Jos 10:40 - So Joshua smote all the country,

40.So Joshua smote all the country, etc Here the divine authority is again interposed in order completely to acquit Joshua of any charge of cruelty. Had he proceeded of his own accord to commit an indiscriminate massacre of women and children, no excuse could have exculpated him from the guilt of detestable cruelty, cruelty surpassing anything of which we read as having been perpetrated by savage tribes scarcely raised above the level of the brutes. But that at which all would otherwise be justly horrified, it becomes them to embrace with reverence, as proceeding from God. Clemency is justly praised as one of the principal virtues; but it is the clemency of those who moderate their wrath when they have been injured, and when they would have been justified, as individuals, in shedding blood. But as God had destined the swords of his people for the slaughter of the Amorites, Joshua could do nothing else than obey his command.

By this fact, then, not only are all mouths stopped, but all minds also are restrained from presuming to pass censure. When any one hears it said that Joshua slew all who came in his way without distinction, although they threw down their arms and suppliantly begged for mercy, the calmest minds are aroused by the bare and simple statement, but when it is added, that so God had commanded, there is no more ground for obloquy against him, than there is against those who pronounce sentence on criminals. Though, in our judgment at least, the children and many of the women also were without blame, let us remember that the judgment-seat of heaven is not subject to our laws. Nay, rather when we see how the green plants are thus burned, let us, who are dry wood, fear a heavier judgment for ourselves. And certainly, any man who will thoroughly examine himself, will find that he is deserving of a hundred deaths. Why, then, should not the Lord perceive just ground for one death in any infant which has only passed from its mother’s womb? In vain shall we murmur or make noisy complaint, that he has doomed the whole offspring of an accursed race to the same destruction; the potter will nevertheless have absolute power over his own vessels, or rather over his own clay. ¹⁰⁸

The last verse ¹⁰⁹ confirms the observation already made, that the fixed station of the whole people was in Gilgal; and that the soldiers who had gone out to war, returned thither, both that they might rest from their fatigues, and place their booty in safety. It would not have been proper to allow them to be more widely scattered till the casting of the lot had shown where each was to have his permanent abode.

Defender: Jos 10:11 - The Lord cast down

That this unique event was of the Lord, inexplicable by either human might or natural phenomena, is evident from the entire account. The justification for God's miraculous intervention here was both the importance of this key battle in the entire plan of God for Israel and the world, as well as the testimonial value implicit in demonstrating to the sun-worshipping, moon-worshipping, nature-worshipping Canaanites - as well as the Israelites themselves - that the God of Israel controlled the sun and moon and forces of nature.

Defender: Jos 10:11 - stones from heaven

The surprise dawn attack by Joshua was enough to give initial victory, but then the Amorites were about to escape and perhaps regroup when the first miracle occurred. The "great stones from heaven" were possibly from a volcanic eruption. The word for "stones" is used elsewhere only of stones of rock.

Defender: Jos 10:11 - hailstones

Then came a great fall of "hailstones" - the Hebrew word is used elsewhere only of true hail - which killed still more of the Amorite horde. This implies a unique atmospheric upheaval, probably occasioned by a swift deceleration of the earth's rotation."

Defender: Jos 10:12 - stand thou still

Next came the most amazing miracle of all, the stopping of the sun "in the midst of heaven" (presumably at mid-day) along with the simultaneous stopping of the moon in its own orbit about the earth. Since the earth rotates on its axis, the sun could only be made to "stand still" relative to earth by stopping earth's rotation.

This amazing event could hardly have been a miraculous change in atmospheric refraction of the sun's rays (as some have suggested) nor supernatural strength imparted to the Israelites, so that it only seemed like a longer day (as others have supposed). Neither would account for either the concurrent hailstones or the halting of the moon. A gradual deceleration of the earth to a stop, then later a gradual acceleration again to its normal speed would not produce any necessary tectonic disturbances in the earth's crust or any displacement of objects on its surface. It would, however, generate profound atmospheric disturbances, since the normal circulation of the atmosphere is tied in closely with earth's rotation. It might even generate volcanic activity, since earth's interior magma circulation may also be influenced to some degree by its rotation. Thus, a stopping of the planetary rotation and simultaneous stopping of the lunar revolution is the sole explanation satisfying all the descriptions of the event. The entire phenomenon (deceleration, stones from heaven, hailstones, acceleration, etc.) occupied "about a whole day," so this long day was about twice the length of a normal day. This was surely a unique miracle, but not beyond the capabilities of the Creator of the sun and moon and planets. He started their motions, has maintained them through the ages, and is able to change them at will."

Defender: Jos 10:13 - their enemies

The Amorite horde, though decimated, could still have escaped down the mountains, particularly as the day wore on into night, but God had commanded their complete destruction. Thus the long day enabled the Israelites to finish the job. These people (whose iniquity was not yet full in Abraham's time) were now irreclaimably evil, and God miraculously aided in their elimination.

Defender: Jos 10:13 - book of Jasher

The original book of Jasher, to which Joshua could appeal for corroboration of this amazing miracle, has been lost. Although there still exists a book of the same name, purporting to be a copy of the original, this copy was probably written much later than the original. The other Biblical mention of the book of Jasher is in reference to the lament of David over the death of Saul and Jonathan (2Sa 1:18). Therefore, the original book of Jasher must have been compiled sometime after the time of David. The reference in Joshua was then most likely inserted by a scribe of this later period. In any case, the great miracle was clearly known and believed in these ancient times.

Defender: Jos 10:13 - sun stood still

One objection to the long day account is that the writer made a scientific mistake when he said that the sun stood still. The sun does not move, it is argued, so Joshua should have told the earth to stand still. The sun does move, however, and so does every star, planet and satellite in the universe, so far as known. Scientifically, every motion must therefore actually be expressed as relative motion, using some arbitrarily assumed reference point of zero motion. The latter is normally chosen for maximum convenience and simplicity of calculations. As far as relative motion of sun and earth is concerned, the optimum method normally used is to define the point of the observer as the point of zero motion. Thus the most scientific approach (as in the Bible) is to assume that the sun moves relative to the earth."

Defender: Jos 10:14 - no day like that

This day was unique in history. The main evidence that it really happened is the historical record - not only as recorded in the Bible and (probably) the lost book of Jasher - but in the legends and traditions of all parts of the world. Such legends of a long day are found in Greece, Egypt and other ancient nations; legends of a long night are found among the American Indians, South Sea Islanders and others in the western hemisphere. Reports that a "missing day" turned up in a space program computer analysis of ancient chronology, however, are false. This report seems to have been a modern interpretation of a late nineteenth century astronomical calculation by followers of the British-Israel belief. This calculation had been based on an arbitrary premise concerning the specific date of creation, a necessary starting point for any such attempted calculation."

TSK: Jos 10:1 - as he had // how the

Adoni-zedec, Gen 14:18; Heb 7:1

as he had : Jos 6:21, Jos 8:2, Jos 8:22-29

how the : Jos 9:15-27, Jos 11:19, Jos 11:20

TSK: Jos 10:2 - they feared // Gibeon // the royal cities

they feared : Jos 2:9-13, Jos 2:24; Exo 15:14-16; Deu 11:25, Deu 28:10; Psa 48:4-6; Pro 1:26, Pro 1:27; Pro 10:24; Heb 10:27, Heb 10:31; Rev 6:15-17

Gibeon : Gibeon was situated on an eminence, as its name imports, 40 furlongs north from Jerusalem, according to Josephus.

the royal cities : Heb. cities of the kingdom, 1Sa 27:5; 2Sa 12:26

TSK: Jos 10:3 - king of Jerusalem // Hebron // Lachish

king of Jerusalem : Jos 10:1, Jos 10:5, Jos 12:10-13, Jos 15:35-39, Jos 15:54, Jos 15:63, Jos 18:28

Hebron : Hebron was situated on an eminence, 20 miles south of Jerusalem, and the same distance north of Beersheba. It is now called El Khalil, ""the well-beloved,""the usual epithet which the Turks and Arabs apply to Abraham, whose sepulchral cave they still shew; over which St. Helena built a magnificent church Its original site was on an eminence, at the southern foot of which the present village is pleasantly situated, on which are the remains of an ancient castle, its sole defence. Jos 14:15; Gen 23:2, Gen 37:14; Num 13:22; 2Sa 2:11

Lachish : 2Ki 18:14, 2Ki 18:17; 2Ch 11:9; Mic 1:13

TSK: Jos 10:4 - and help // we may

and help : Isa 8:9, Isa 8:10, Isa 41:5-7; Act 9:24-27, Act 21:28; Rev 16:14, Rev 20:8-10

we may : Jos 10:1, Jos 9:15; Mat 16:24; Joh 15:19, Joh 16:2, Joh 16:3; Act 9:23; 2Ti 3:12; Jam 4:4; 1Pe 4:4

TSK: Jos 10:5

Jos 10:6, Jos 9:1, Jos 9:2; Gen 15:16; Isa 8:9, Isa 8:10

TSK: Jos 10:6 - to the camp // Slack // from thy // mountains

to the camp : Jos 5:10, Jos 9:6

Slack : 2Ki 4:24

from thy : Jos 9:15, Jos 9:24, Jos 9:25; Isa 33:22

mountains : Jos 21:11; Deu 1:15; Psa 125:2; Luk 1:39

TSK: Jos 10:7

Isa 8:12, Isa 8:14

TSK: Jos 10:8

Jos 1:5-9, Jos 8:1, Jos 11:6; Deu 3:2, Deu 20:1-4; Jdg 4:14, Jdg 4:15; Psa 27:1, Psa 27:2; Isa 41:10-15; Rom 8:31

TSK: Jos 10:9 - all night

all night : 1Sa 11:9-11; Pro 22:29, Pro 24:11, Pro 24:12; Ecc 9:10; 2Ti 2:3, 2Ti 4:2

TSK: Jos 10:10 - the Lord // at Gibeon // Bethhoron // Azekah // Makkedah

the Lord : Jos 11:8; Jdg 4:15; 1Sa 7:10-12; 2Ch 14:12; Psa 18:14, Psa 44:3, Psa 78:55

at Gibeon : Isa 28:21

Bethhoron : Jos 16:3, Jos 16:5, Jos 21:22; 1Sa 13:18

Azekah : Jos 10:11, Jos 15:35; Jer 34:7

Makkedah : Jos 10:28, Jos 12:16, Jos 15:41

TSK: Jos 10:11 - the Lord

the Lord : Gen 19:24; Exo 9:22-26; Jdg 5:20; Psa 11:6, Psa 18:12-14, Psa 77:17, Psa 77:18; Isa 28:2, Isa 30:30; Eze 13:11; Rev 11:19, Rev 16:21

TSK: Jos 10:12 - Sun // stand thou // Ajalon

Sun : Joshua doubtless acted, on this occasion, by an immediate impulse upon his mind from the Spirit of God. The terms here employed to record the miracle, agree with the accustomed manner in which the the motions of the earth and sun are described in our own day. The sun apparently moves, but really is stationary; while the diurnal movement of the earth on its axis is by us unnoticed, and would not have been known except by astronomical science. The sun appeared to the Israelites over Gibeon, and the moon over the valley of Ajalon, and there they stayed in their course for ""a whole day.""Many vain enquiries have been made concerning the way in which this miracle was wrought, and many difficulties and objections have been urged against understanding it literally. But the fact is authenticated by the Divine testimony; and the manner in which it was accomplished lies entirely out of our province, because beyond our comprehension. Jos 10:13; Deu 4:19, Deu 17:3; Job 9:7, Job 31:26, Job 31:27; Psa 19:4, Psa 74:16, Psa 148:3; Isa 28:21, Isa 38:8, Isa 60:20; Amo 8:9; Hab 3:11

stand thou : Heb. be silent, Hab 2:20 *marg. Zec 2:13

Ajalon : Jos 19:42; Jdg 12:12, Aijalon

TSK: Jos 10:13 - until // Jasher // So the sun

until : Num 31:2; Jdg 5:2, Jdg 16:28; Est 8:13; Luk 18:7; Rev 6:10

Jasher : or, the upright, Num 21:14; 2Sa 1:18

So the sun : Jos 10:11, Jos 10:14; Psa 19:4, Psa 74:16, Psa 74:17, Psa 136:7-9, Psa 148:3; Isa 24:23, Isa 38:8; Joe 2:10, Joe 2:31, Joe 3:15; Mat 5:45, Mat 24:29; Act 2:20; Rev 6:12, Rev 8:12, Rev 16:8, Rev 16:9; Rev 21:23

TSK: Jos 10:14 - there was // the Lord // for the Lord

there was : 2Ki 20:10, 2Ki 20:11; Isa 38:8

the Lord : Zec 4:6, Zec 4:7; Mat 21:21, Mat 21:22; Mar 11:22-24; Luk 17:6

for the Lord : Jos 10:42, Jos 23:3; Deu 1:30

TSK: Jos 10:15

Jos 10:6, Jos 10:43

TSK: Jos 10:16 - and hid // in a cave

and hid : Psa 48:4-6, Psa 139:7-10; Isa 2:10-12; Amo 9:2; Rev 6:15

in a cave : Jdg 6:2; 1Sa 13:6, 1Sa 24:3, 1Sa 24:8; Isa 2:19-22, Isa 24:21, Isa 24:22; Mic 7:17

TSK: Jos 10:17

This information brought to Joshua, is an evidence that there were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to secure them there, as it is an instance of his policy and presence of mind, even in the heat of action; so, in the success of their project, it shews how they who think to hide themselves from God, not only deceive, but destroy themselves. Their refuge of lies will but bind them over to God’ s judgment.

TSK: Jos 10:18

Jos 10:22; Jdg 9:46-49; Job 21:30; Amo 5:19, Amo 9:1; Mat 27:66

TSK: Jos 10:19 - stay ye // smite // suffer them

stay ye : Psa 18:37-41; Jer 48:10

smite : Heb. cut off the tail, Isa 9:14, Isa 9:15

suffer them : Jos 10:20; 2Sa 17:13, 2Sa 20:6; Jer 8:14

TSK: Jos 10:20 - had made // fenced cities

had made : Jos 10:10, Jos 8:24; 2Ch 13:17

fenced cities : 2Sa 20:6; Jer 8:14

TSK: Jos 10:21 - to the camp // none

to the camp : Jos 10:15-17

none : Exo 11:7; Isa 54:17, Isa 57:4

TSK: Jos 10:22

1Sa 15:32

Jos 10:16-18

TSK: Jos 10:23

Jos 10:1, Jos 10:3, Jos 10:5

TSK: Jos 10:24 - put your feet

put your feet : Deu 33:29; Jdg 8:20; Psa 2:8-12, Psa 18:40, Psa 91:13, Psa 107:40, Psa 110:1, Psa 110:5; Psa 149:8, Psa 149:9; Isa 26:5, Isa 26:6, Isa 60:11, Isa 60:12; Mal 4:3; Rom 16:20; Rev 2:26, Rev 2:27

TSK: Jos 10:25 - Fear not // be strong // thus shall

Fear not : Jos 1:9; Deu 31:6-8; 1Sa 17:37; Psa 63:9, Psa 77:11; 2Co 1:10; 2Ti 4:17, 2Ti 4:18

be strong : Eph 6:10

thus shall : Deu 3:21, Deu 3:22, Deu 7:19; Rom 8:37

TSK: Jos 10:26 - Joshua // hanged

Joshua : Jdg 8:21; 1Sa 15:33

hanged : Jos 8:29; Num 25:4; Deu 21:22, Deu 21:23; 2Sa 21:6, 2Sa 21:9; Est 2:23, Est 7:9, Est 7:10; Mat 27:25; Gal 3:13

TSK: Jos 10:27 - they took // until this very day

they took : Jos 8:29; Deu 21:23; 2Sa 18:17

until this very day : Jos 4:9, Jos 7:26

TSK: Jos 10:28 - Makkedah // them // and he did

Makkedah : Situated, according to Eusebius, 8 miles east from Eleutheropolis. It was afterwards assigned to the tribe of Judah. Jos 15:41

them : Jos 10:32, Jos 10:35, Jos 10:37, Jos 10:39, Jos 6:21; Deu 7:2, Deu 7:16, Deu 20:16, Deu 20:17; Psa 21:8, Psa 21:9, Psa 110:1; Luk 19:27; 1Co 15:25

and he did : Jos 10:30, Jos 8:2

TSK: Jos 10:29 - Libnah

Libnah : This city was situated in the south of Judah, and in the district of Eleutheropolis, according to Eusebius and Jerome. It is probably the Libnah in the neighbourhood of which the Israelites encamped. Jos 12:15, Jos 15:42, Jos 21:13; Num 33:20; 2Ki 8:22, 2Ki 19:8; Jer 52:1, as he did, Jos 10:28, Jos 6:21, Jos 8:2, Jos 8:29

TSK: Jos 10:31 - Lachish

Lachish : Lachish was also situated in the south of Judah, seven miles south from Eleutheropolis, according to Eusebius and Jerome. It appears to have been anciently a very strong place; for though the people were panic struck, and the Israelites flushed with success, yet Joshua could not reduce it till the second day; and the king of Assyria afterwards was obliged to raise the siege. Jos 10:3, Jos 10:5, Jos 12:11, Jos 15:39; 2Ki 19:8; 2Ch 11:9; Isa 37:8; Mic 1:13

TSK: Jos 10:32 - to Libnah

to Libnah : Jos 10:30

TSK: Jos 10:33 - Gezer

Gezer : Gezer was situated on the confines of Ephraim and Manasseh, between Beth-horon and the sea; and is evidently the village of Gazara mentioned by Eusebius, four miles (north) from Nicopolis or Emmaus. Jos 12:12, Jos 16:3, Jos 16:10, Jos 21:21; Jdg 1:29; 1Ki 9:16, 1Ki 9:17; 1Ch 6:67, 1Ch 20:4

TSK: Jos 10:34 - Eglon

Eglon : This town appears to have been no great distance from Lachish, with which it is mentioned, Jos 15:39, as one of the cities given to Judah. Jos 10:3, Jos 12:12, Jos 15:39

TSK: Jos 10:35 - on that day // utterly

on that day : Jos 10:32

utterly : Jos 10:37; Lev 26:44; Job 19:10

TSK: Jos 10:36 - Hebron

Hebron : Jos 10:3, Jos 10:5, Jos 14:13, Jos 14:14, Jos 15:13, Jos 15:54, Jos 21:13; Gen 13:18; Num 13:22; Jdg 1:10; 2Sa 5:1-5, 2Sa 15:9, 2Sa 15:10; 1Ch 12:23, 1Ch 12:28

TSK: Jos 10:37 - the king // according

the king : From Jos 10:23, we learn that the king of Hebron was one of the five whom Joshua slew and hanged on five trees at Makkedah. This slaying of the king of Hebron, therefore, must either refer to what had already been done, or the Hebronites had set up another, whom Joshua now slew when he took the city.

according : Jos 10:35

TSK: Jos 10:38 - Debir

Debir : Debir was situated in the south of the tribe of Judah, near Hebron. The expression of Joshua’ s returning to Debir, probably denotes, that having carried his conquests in the southern parts as far as Gaza (Jos 10:41), which was in the south-west angle of Canaan, he then marched back to besiege Debir. Jos 12:13, Jos 15:15, Jos 15:49, Jos 21:15; Jdg 1:11-15

TSK: Jos 10:39 - he left none

he left none : Jos 10:33, Jos 10:37, Jos 10:40, Jos 11:8; Deu 3:3; 2Ki 10:11; Oba 1:18

TSK: Jos 10:40 - all the country // utterly // as the Lord

all the country : Josh. 15:21-63, Jos 18:21-28, Jos 19:1-8, Jos 19:40-48

utterly : Jos 10:35, Jos 10:37; 1Ki 15:29; Psa 9:17; 2Th 1:7-9

as the Lord : Jos 6:17, Jos 8:2, Jos 8:27, Jos 9:24; Exo 23:31-33, Exo 34:12; Deu 7:2-16, Deu 26:16, Deu 26:17

TSK: Jos 10:41 - Kadeshbarnea // Gaza // all the country // Gibeon

Kadeshbarnea : Jos 14:6, Jos 14:7; Num 13:26, Num 32:8, Num 34:4; Deu 9:23

Gaza : Gen 10:19; Jdg 16:1, Jdg 16:21; 1Sa 6:17; Zec 9:5; Act 8:26

all the country : The country of Goshen, mentioned here, seems to have been in the south of Judah; and to have taken its name from the city of Goshen, situated in the same tribe. Jos 11:16, Jos 15:51

Gibeon : Jos 10:2, Jos 10:12; 1Ki 3:5

TSK: Jos 10:42 - because

because : Jos 10:14; Exo 14:14, Exo 14:25; Deu 20:4; Psa 44:3-8, Psa 46:1, Psa 46:7, Psa 46:11, Psa 80:3, Psa 118:6; Isa 8:9, Isa 8:10, Isa 43:4; Rom 8:31-37

TSK: Jos 10:43 - unto the camp

unto the camp : Jos 10:15, Jos 4:19; 1Sa 11:14

Tafsiran/Catatan -- Catatan Kata/Frasa (per Ayat)

Poole: Jos 10:2 - As one of the royal cities

They feared, i.e. he and his people, the king being spoken of Jos 10:1 , as a public person representing all his people. Or, he and the following kings, Jos 10:3 . But this fear is mentioned, Jos 10:2 , as the cause why he sent to those kings.

As one of the royal cities either,

1. Really a royal city, the Hebrew particle caph oft signifying the truth of a thing, as Hos 4:4 5:10 , and oft elsewhere. Or,

2. Equal to one of the royal cities, though it had no king, but seems to be governed aristocratically by their elders, Jos 9:11 .

Poole: Jos 10:3

He sent, either because he was superior to them in power or dignity, or because he was nearest the danger, and most forward in the work.

Poole: Jos 10:5

Amorites; this name being here taken largely or generally for any of the Canaanites, as is frequent; for, to speak strictly, the citizens of Hebron, here mentioned, Jos 10:3 , were Hittites; thus the Gibeonites, who were Hivites, Jos 10:19 , are called Amorites, 2Sa 21:2 . It is reasonably supposed that the Amorites, being numerous and victorious beyond Jordan, did pour forth colonies or forces into the land of Canaan, and there subdued divers places, and so communicated their name to all the rest.

Poole: Jos 10:6 - The men of Gibeon sent // In the mountains

The men of Gibeon sent , or, had sent , when their enemies were drawn towards them, which they could easily learn. Slack not thy hand ; do not neglect nor delay to help us. From thy servants , whom thou art obliged to protect both in duty, as thou art our master and ruler; and by thy own interest, we being part of thy possessions; and in ingenuity, because we have given ourselves to thee, and put ourselves under thy protection.

In the mountains in the mountainous country.

Poole: Jos 10:7 - And all the mighty men // all the people of war

Having, no doubt, asked advice of God first, which is implied by the answer God gives to him, Jos 10:8 .

And all the mighty men or, even , or that is , as this particle is oft used, as hath been noted before. So it seems put here by way of explication and restriction; having said

all the people of war he now adds, even all the mighty men , &c., i.e. an army of the most valiant men picked out from the rest; for it is not probable, either that he would take so many hundred thousands with him, which would have hindered one another, or that he would leave the camp without an army to defend it.

Poole: Jos 10:9

Though assured by God of the victory, yet he useth all prudent means, and surpriseth them. It is not said that he went from Gilgal to Gibeon in a night’ s space, but only that he travelled all night; unto which you may add part either of the foregoing or of the following day.

Poole: Jos 10:10 - Slew them // At Gibeon

Slew them or, he slew them ; either God or Israel; for God’ s work is described Jos 10:11 .

At Gibeon Heb. in Gibeon ; not in the city, but in the territory belonging to it; as Joshua is said to be in Jericho, Jos 5:13 .

Poole: Jos 10:11 - Great stones

Great stones i.e. hailstones of extraordinary greatness and hardness, cast down with that certainty as to hit the Canaanites, and not their pursuers the Israelites, and with that force as to kill them. Josephus affirms that thunder and lightning were mixed with the hail, which may seem probable from Hab 3:11 .

Poole: Jos 10:12 - Joshua spake to the Lord // In the sight of Israel // In the sight of Israel stand still, O sun // Upon Gibeon // In the valley // Ajalon

Joshua spake to the Lord to wit, in way of petition for this miracle; being moved to beg it out of zeal to destroy God’ s enemies, and directed to it by the motion of God’ s Spirit; and receiving a gracious answer, and being filled with holy confidence of the success, he speaks the following words before the people, that they might be witnesses of it.

In the sight of Israel i.e. in the presence and audience of Israel; seeing being sometimes put for hearing, as Gen 42:1 , compared with Act 7:12 ; although these words may seem rather to be joined with the following, thus,

In the sight of Israel stand still, O sun & c., which sense the Hebrew accents favour.

Upon Gibeon i.e. over and above or against Gibeon, i.e. in that place and posture in which now it stands towards and looks upon Gibeon. Let it not go down lower, and by degrees, out of the sight of Gibeon. It may seem that the sun was declining; and Joshua perceiving that his work was great and long, and his time but short, begs of God the lengthening out of the day, and that the sun and moon might stop their course, and keep the place in which they now were.

In the valley or, upon the valley ; as before, upon Gibeon ; the preposition being the same there and here.

Ajalon either,

1. That Ajalon which was in the tribe of Zebulun, Jud 12:12 northward from Gibeon. Or rather,

2. That Ajalon which was in the tribe of Dan, Jos 19:42 Jud 1:35 , westward from Gibeon, For,

1. This was nearer Gibeon than the other.

2. This was most agreeable to the course of the sun and moon, which is from east to west.

3. This way the battle went, from Gibeon westward to Ajalon, and so further westward, even to Lachish, Jos 10:31 . And he mentions two places, Gibeon and Ajalon, not as if the sun stood over the one, and the moon over the other, which is absurd and ridiculous to affirm, especially these places being so near the one to the other; but partly to vary the phrase, as is common in poetical passages; partly because he was in his march in the pursuit of his enemies to pass from Gibeon to Ajalon; and he begs that he may have the help and benefit of longer light to pursue them, and to that end that the sun might stand still, and the moon also; not that he needed the moon’ s light when he had the sun’ s, but because it was fit, either that both the sun and moon should go, or that both should stand still, to prevent disorder and confusion in the heavenly bodies.

Poole: Jos 10:13 - Stood still // Until the people had avenged themselves upon their enemies // The book of Jasher // So the sun stood still // About a whole day

Stood still Heb. was silent , i.e. still, as this phrase is commonly used, as 1Sa 14:9 Psa 4:4 Jon 1:12; the cessation of the tongue’ s motion being put synecdochically for the cessation of any other motion or action.

Until the people had avenged themselves upon their enemies i.e. till they had utterly destroyed them, as is mentioned in the following chapter.

The book of Jasher either of a man so called, or of the righteous or upright , wherein possibly the memorable actions of worthy men were recorded, and this amongst the rest. And this book was written and published before Joshua wrote his, and so is fitly alleged here. But this, as well as some few other historical books, is lost, not being a canonical book, and therefore not preserved by the Jews with the same care as they were.

So the sun stood still: here is no mention of the moon, because the sun’ s standing was the only thing which Joshua desired and needed; and the moon’ s standing he desired only by accident, to prevent irregularity in the motions of those celestial lights. Some take this to be but a poetical phrase and relation of the victory, that Joshua did so many and such great things in that day, as if the sun and moon had stood still and given him longer time for it. But the frequent repetition and magnificent declaration of this wonder manifestly confutes that fancy. That the sun and moon did really stand still, is affirmed, Hab 3:11; /APC Sir 46:5,6 . And if it seem strange to any one that so wonderful a work, observed by the whole world that then was, should not be mentioned in any heathen writers; he must needs be satisfied, if he, considers, that it is confessed by the generality of writers, heathens and others, that there is no certain history or monument in heathen authors of any thing done before the Trojan wars, which was a thousand years after Joshua’ s time; and that all time before that is called by the learnedest heathens the uncertain, unknown, or obscure time. In the midst of heaven ; not mathematically, in the very meridian or middle part of that hemisphere; but morally, and with some latitude, when it had begun a little to decline, the consideration whereof seems to have given Joshua occasion for his desire.

About a whole day i.e. for the space of a whole day. Understand an artificial day, between sun-rising and sun-setting; for that was the day which Joshua needed and desired, a day to give him light for his work.

Poole: Jos 10:14 - There was no day like that // Object // Answer // Hearkened unto the voice of a man // The Lord fought for Israel

There was no day like that to wit, in those parts of the world in which he here speaks, and about which the comparison is here made: vain therefore is that objection, that the days are longer near the northern and southern poles, where they are constantly longer at certain seasons, and that by the order of nature; whereas the length of this day was purely contingent. and granted by God in answer to Joshua’ s prayer, as is here added.

Object In Hezekiah’ s time, and at his prayer, there was a day which may seem to have been longer; for the sun went back ten degrees in ten hours, and then returned again ten degrees in ten hours, and so it was twenty hours longer than a common day, and so longer than this.

Answer It is not certain either that each degree designed an hour, and not rather half an hour, or a quarter, as others think; or that the sun returned those ten degrees as slowly as he went down before or after. Besides, it was now near summer solstice, when the day was longest, and about fourteen hours; and that being doubled, the artificial day was twenty-eight hours; and because there is not the least evidence that Hezekiah’ s day was longer, but rather of the contrary, it is much more reasonable to believe this Scripture assertion, than to deny or question upon mere suppositions or idle conjectures.

Hearkened unto the voice of a man to wit, in such a manner to alter the course of nature, and of the heavenly bodies, that a man might have more time to pursue and destroy his enemies.

The Lord fought for Israel this is added as the reason why God was so ready to answer Joshua’ s petition herein, because he was engaged and resolved to fight for Israel, and that in a more than ordinary manner.

Poole: Jos 10:15

Not immediately, or upon the same day, but after he had despatched the matter which here follows; as appears by Jos 10:43 , where the very same words are repeated, to show that that was the meaning of them. And they are put here to close the general discourse of the fight, which begun Jos 10:10 , and ends here; which being done, he particularly describes some remarkable passages, and closeth them with the same words.

Poole: Jos 10:16 - In a cave // At Makkedah

The

five kings named above, Jos 10:3 .

In a cave as a place of most secrecy or security; but there is no escaping the eye or hand of God, who here brought them into a net of their own making.

At Makkedah Heb. in Makkedah ; not in the city, for that was not yet taken; but in the territory of it; as in Gibeon, Jos 10:10 .

Poole: Jos 10:19 - Stay ye not // The Lord hath delivered them into your hand

Stay ye not lose not your opportunity by your sloth or negligence. The hindmost of them; their rereward, all whom you can overtake. To enter into their cities, whereby they will recover their strength, and renew the war.

The Lord hath delivered them into your hand your work will be easy, God hath already done the work to your hands.

Poole: Jos 10:20

i.e. Joshua by the children of Israel; or the children of Israel, i.e. a party of them, by the command, direction, and encouragement of Joshua; for Joshua himself went not with them, but abode in the siege before Makkedah, Jos 10:21 .

Poole: Jos 10:21 - To the camp // None moved his tongue

To the camp to the body of the army which were encamped there with Joshua to besiege that place.

None moved his tongue not so much as a dog, as it is expressed, Exo 11:7 . Not only their men of war could not find their hands, but they were all so confounded, that they could not move their tongues in way of insultation and reproach, as doubtless they did when the Israelites were repulsed and smitten at Ai; but now they were silenced as well as conquered; they durst no more provoke nor injure the Israelites.

Poole: Jos 10:24 - Put your feet upon the necks of these kings

Put your feet upon the necks of these kings: this he did not from pride and contempt of their dignity in itself; but, partly, as a punishment of their impious rebellion against their sovereign Lord; partly, in pursuance of that curse of servility due to all this people, Gen 9:25 ; partly, as a token to assure his captains that God would subdue the proudest of them all under their feet; and partly, to oblige and teach his people severely to execute the judgment of God upon them, and not to spare any of them, either out of a foolish pity, or out of respect to their dignity, as Saul afterwards spared Agag to his own ruin.

Poole: Jos 10:26

He hanged them after they were dead, as a brand of infamy, and for the terror and instruction of others.

Poole: Jos 10:27 - Laid great stones in the cave’ s mouth

Laid great stones in the cave’ s mouth that neither wild beasts could come at them to devour them, nor any of their people to give them honourable burial.

Poole: Jos 10:28 - That day

That day on which the sun stood still, or on which the five kings were hanged. Nor is it strange that so much work was done, and places so far distant taken, in one day, when the day was so long, and the Canaanites struck with such a terror. The king of Jericho was hanged , or otherwise killed, as appears from Jos 6:2 .

Poole: Jos 10:29 - All Israel // Libnah

All Israel to wit, who were with him in this expedition.

Libnah a city of Judah, Jos 15:42

Poole: Jos 10:30 - All the souls

All the souls i.e. the human souls; for all the cattle they had for a prey.

Poole: Jos 10:32 - On the second day

On the second day either the day after his first laying of the siege, or after the taking of Makkedah and Libnah.

Poole: Jos 10:33 - Gezer

Gezer either that in Ephraim, of which Jos 16:3 Jud 1:29 ; but that seems too remote from the other places; or rather, that in Judah, which was near Lachish, 1Ch 14:16 , whose king therefore was more capable, and more obliged to help them for his own sake.

Poole: Jos 10:34 - Eglon

Eglon a city of Judah, Jos 15:39 .

Poole: Jos 10:35 - On that day

On that day on which they first attempted it.

Poole: Jos 10:36

Which though they took and killed all its inhabitants, yet they did not keep it; and therefore when Joshua and his army had forsaken it, and were returned to Gilgal, it seems the giants and other Canaanites being burnt out, or driven away from their former seats, planted and fortified themselves there; which made it necessary for Caleb to take it a second time, as is recorded Jos 15:14 Jud 1:10 . Or this is the same story, and the same conquest of Hebron, which is here generally related, and afterwards repeated, and more particularly described, Jos 15:13,14 .

Poole: Jos 10:37 - The king thereof // All the cities thereof

The king thereof either him mentioned before, Jos 10:23 whose death is here repeated in this account of the general destruction of all the inhabitants of that place, or his heir or successor.

All the cities thereof which were subject to its jurisdiction; this being, it seems, a royal city, as Gibeon was, Jos 10:2 , and having cities under it as that had, Jos 9:17 .

Poole: Jos 10:38

He is said to return thither, not as if he had been there before, but because having gone as far westward and southward as he thought fit, even as far as Gaza, Jos 10:41 , he now returned towards Gilgal, which lay northward and eastward from him, and in his return fell upon Debir: See Poole "Jos 15:15" .

Poole: Jos 10:40 - All that breathed // As the Lord God of Israel commanded

All that breathed i.e. all mankind, by a synecdoche; for they reserved the cattle for their own uses.

As the Lord God of Israel commanded: this is added for the vindication of the Israelites, whom God would not have to suffer in their reputation for executing his commands; and therefore he acquits them of that implacable hatred and heinous cruelty which they might be thought guilty of, and ascribes it to himself and his own just indignation against this most wicked people.

Poole: Jos 10:41 - Kadesh-barnea // Gaza // Goshen

Kadesh-barnea lay in the south of Canaan, Num 34:4 Deu 1:19 Jos 15:3 .

Gaza was in the south-west of Canaan. So he here signifies that Joshua did in this expedition subdue all those parts which lay south and west from Gilgal.

Goshen not that Goshen in Egypt, but another in Judah, Jos 11:16 15:51 .

Haydock: Jos 10:1 - Confederates // Down

Ver 1. Adonisedec means, "Lord of justice," as Melchisedec denotes "the king of justice;" perhaps Salem was originally styled Zedec. (Masius) ---

This king had probably some control over the neighbouring cities. (Menochius) ---

He was also in the greatest danger; and not daring to attack the Israelites, he resolves to fall upon the Gabaonites unawares, that other cities might be deterred from following their example. ---

Confederates. Hebrew, "and were among them," which may signify either that the Israelites were to dwell in the towns belonging to the Gabaonites, or that the latter should live along with them, as one and the same people, following the same religion, and bound together by the same interests.

Down. (Deuteronomy xxi.) The victorious army had returned some time before the evening, and had time to take the city of Maceda; though some, without reason, believe that this took place the day following.

Haydock: Jos 10:2 - Cities // Valiant

Cities. Yet we read not of its king, chap. ix. 11. (Calmet) ---

Septuagint, "It was like a royal metropolis." (Haydock) ---

Valiant. Prudence therefore, and not fear, had influenced them to take this step.

Haydock: Jos 10:3 - Hebron

Hebron was about 24 miles south of Jerusalem, and Jerimoth 16. Lachis was a very famous city, (4 Kings xiv., and xviii. 14,) about nine miles south of Eleutheropolis, which was itself situated about 20,000 paces towards the south of Jerusalem; (Itin. Anton.) though some assert it was 22 or 32 miles distant. Eusebius and St. Jerome generally fix the situation of places by this city. Eglon was twelve miles to the eastward of it. The Septuagint read Odollam, (Calmet) which was either the same city, (Eusebius) or one probably near it, chap. xii. 12, 5[15]., and ver. 35, 9[39].

Haydock: Jos 10:5 - Amorrhites

Amorrhites is a generical term, as well as Chanaanite, to denote the people of the country. The other kings did not come to the assistance (Calmet) of these five, ver. 40. (Haydock) ---

Yet the people of Gabaon might suspect the worst, or exaggerate, in order to make Josue come with greater expedition. He was then at Galgal, above twenty miles distant, and set off the next night, coming unexpectedly upon the confederate kings early in the morning, ver. 9.

Haydock: Jos 10:10 - Troubled them // Bethoron

Troubled them. Septuagint, "filled them with consternation;" so that they knew not what to do, Exodus xxiii. 17. ---

Bethoron. There were two cities of this name in the tribe of Ephraim, rebuilt by Sara, 1 Paralipomenon vii.. 24. The lower was twelve miles from Jerusalem. Maceda was eight from Eleutheropolis to the east, as Azeca was about the same distance west of Jerusalem, and not far from Soco, 1 Kings xvii. 1. Thus Josue proceeded westward to Gabaon and Bethoron, where he defeated the confederates, and pursued them, as they fled to their respective cities in the south, on the road between Jerusalem and the country of the Philistines, as far as Maceda. (Haydock)

Haydock: Jos 10:11 - Azeca // Hailstones

Azeca, for the space of twelve miles. ---

Hailstones, of an uncommon size, accompanied with thunder and lightning, Habacuc iii. 11. (Josephus, [Antiquities?] v. 1.) (Calmet) (Ecclesiasticus xlvi. 6.) ---

Of the same nature was the seventh plague of Egypt, Exodus ix. 23. (Menochius) ---

Real stones may very probably have been hurled against the enemy, by means of some hurricane or vulcano, which God directed against the Chanaanites. Several instances of showers of stones are recorded in history. (Calmet, Dissert.) ---

Even quantities of stone and earth, sufficient to form new islands, have been thus thrown up. (Montfaucon.) ---

The isle of Santorin, in the Archipelago, appeared in 1707.

Haydock: Jos 10:12 - Them // Aialon // The sun and the moon stood still in their habitation // Hæsit nocte dies: legi non paruit æther // Torpuit & præceps audito carmine mundus // Aialon

Them. This may be considered as a canticle of victory, containing a fervent prayer, which was presently followed with the desired effect. ---

Aialon. Hebrew, "Sun, in Gabaon, be silent; (moved not) and thou, moon, in the valley of Aialon," or "of the wood," which was probably not far from Gabaon. Josue had pursued the enemy at mid-day, to the west of that city, when turning round, he addressed this wonderful command to the sun. It is supposed that the moon appeared at the same time. But the meaning may only be, that the sun and the course of the stars should be interrupted for a time. (Calmet) ---

The sun and the moon stood still in their habitation, Hebrews iii. 11. (Menochius) ---

Many have called in question this miracle, with Maimonides, or have devised various means to explain it away, by having recourse to a parhelion or reflection of the sun by a cloud, or to a light which was reverberated by the mountains, after the sun was set, &c. (Prœdam iv. 6.; Spinosa; Grotius; Le Clerc) ---

But if these authors believe the Scriptures, they may spare themselves the trouble of devising such improbable explanations, as this fact is constantly represented as a most striking miracle. If St. Paul (Hebrews xi. 30,) make no mention of it, he did not engage to specify every miracle that had occurred. He does not so much as mention Josue, nor the passage of the Jordan, &c., so that it is a matter of surprise that Grotius should adduce this negative argument, to disprove the reality of the miracle. (Calmet) ---

The pretended impossibility of it, or the inconvenience arising to the fatigued soldiers from the long continuance of the day, will make but small impression upon those who consider, that God was the chief agent; and that he who made all out of nothing, might easily stop the whole machinery of the world for a time, and afterwards put it in motion again, without causing any derangement in the different parts. (Calmet) ---

It is not material whether the sun turn round the earth, or the contrary. (Haydock) ---

The Hebrews generally supposed that the earth was immovable; and on this idea Josue addresses the sun. Philosophers have devised various intricate systems: but the Scripture is expressed in words suitable to the conceptions of the people. The exterior effect would be the same, whether the sun or the earth stood still. Pagan authors have not mentioned this miracle, because none of the works of that age have come down to us. We find, however, that they acknowledged a power in magic capable of effecting such a change. Cessavere vices rerum dilataque longa,

Hæsit nocte dies: legi non paruit æther,

Torpuit & præceps audito carmine mundus. (Lucan, Phars. vi.)

See Homer, Odyssey xii. 382., and xxiii. 242.

This miracle would not render Josue superior to Moses, as some have argued. For all miracles are equally impossible to man, and equally easy to God: the greatness of a miracle is ot a proof of greater sanctity. (Calmet) ---

Aialon lay to the south-west of Gabaon. (Haydock) ---

Josue ordered the moon to stop, as a necessary consequence of the sun's standing still. God condescended to grant his request. (Worthington)

Haydock: Jos 10:13 - The book of the just // Midst // Day

The book of the just. In Hebrew Sepher hayashar; an ancient book long since lost. (Challoner) ---

It was probably of the same nature with that of the wars of the Lord, (Numbers xxi. 4,) containing an account of the most memorable occurrences which concerned the people of Israel, the just, or Ischuron, Deuteronomy xxxiii. 5. Josephus ([Antiquities?] v. 2,) says, such "records were kept in the archives of the temple." They were drawn up by people of character. The quotations inserted are in a poetical style, as the book might contain various canticles, though the rest was written in prose. See 2 Kings i. 18. It might appear unnecessary for Josue to appeal to this work, as the fact in question was known to all. (Calmet) ---

But too great precaution could not be taken to prevent the danger of people calling in question the reality of the miracle. If the book of the just was a more detailed history of facts, out of which this work of Josue has been compiled, as Theodoret supposes, the author might very well remit the more inquisitive reader to that authentic source. (Haydock) ---

Midst. It was then almost noon. (Calmet) ---

Josue was nevertheless afraid lest the day should not allow them time to destroy their fleeing enemies completely. (Haydock) ---

If the evening had been at hand, he would have said, return sun towards Gabaon, as it would have been on the west of his army. The battle had begun early in the morning, and the pursuit had lasted perhaps four or five hours. (Calmet) ---

Day. Hebrew, "about a whole day." Many think that a day here comprises 24 hours; and as the sun had been above the horizon six hours, and continued other six, it must have been visible for the space of 36 hours, as the Jews believe, and as it is specified in St. Justin Martyr, Dialogue with Trypho. The author of Ecclesiasticus xlvi. 5, says, Was not the sun stopped in his anger, and one day made as two? that is, 24 hour long, allowing 12 unequal ones to form a day, according to the reckoning of those times. Others suppose that the day of Josue might consist of 18 (Calmet) or of 48 hours. But how would the soldiers be able to support such a fatigue? They had been marching all the preceding night from Galgal. (Haydock) ---

If they had stopped to take refreshment, their enemies would have escaped. Hence some of the Fathers imagine, that God enabled his people to pursue them without taking any food. (St. Jerome, contra Jov. ii.) They might, however, take some along with them, as it was then customary; and eat as they pursued, whenever they could find an opportunity. Josue had given no prohibition; and Jonathan observed that his father, Saul, had troubled Israel, by following a different plan, 1 Kings xiv. 24. (Calmet)

Haydock: Jos 10:14 - Long // Obeying

Long. This word is not found in Hebrew, "and there was no day like that, before it, or after it, that the Lord hearkened unto," &c. But God had often wrought miracles before, at the prayer of his servants. The difference between this day and all others, must be therefore in the length, or in the stopping of the heavenly bodies. (Haydock) ---

The long day which the prayer of Ezechias procured, (4 Kings xx., and Isaias xxxviii.) consisted of 32 hours; or, supposing that the retrograde motion of the sun was instantaneous on the dial, it might only be 22 hours in length. (Calmet) ---

But if the day of Ezechias had been even longer, the words of this text may be verified, that neither in times past, nor while the author lived, had any such day been known. See Amama, p. 383. (Haydock) ---

Obeying. God is ready to grant the requests of his servants, Isaias lviii. 9. "We remark something still stronger, in the power which he has given to priests, to consecrate the body and blood of Jesus Christ in the sacrament of the eucharist." (Calmet)

Haydock: Jos 10:15 - Galgal

Galgal. Masius supposes, that here the quotation from the book of the just terminates. The Roman and Alexandrian Septuagint place this verse at the end of the chapter. (Calmet) ---

Grabe has it in both places with a star, to shew that it is taken from Theodotion. (Haydock) ---

In effect, Josue did not return to his camp till he had completed the business of the day, by destroying the five kings. After which, he proceeded to conquer that part of the country. He might have designed to return, (Calmet) and even have begun his march, (Du Hamel) when he was diverted from proceeding, by the news that the kings had been discovered. So we often say, that a person does what he is on the point of doing. See Genesis xxxvii. 21., and Numbers xxxiv. 25.

Haydock: Jos 10:17 - City

City, or territory. (Calmet) ---

The kings had sought their own safety in flight, leaving their people to make their escape as well as they could. But their cowardly behaviour only brought upon them a more dishonourable death. Josue and some of the forces stopped in the environs of Maceda, while the rest pursued after the fugitives, and slew all that had not strength to enter the fenced cities. (Haydock) ---

Then all the army assembled round their leader, took Maceda, and completed the victory of that most memorable day, by the ignominious death of the five kings. (Calmet) ---

God permitted some to escape, lest the land should be overrun with wild beasts; (Exodus xxiii. 29,) and to instruct us that his children must suffer tribulation, to prevent the growth of vice. (Worthington)

Haydock: Jos 10:21 - No man

No man, ( nullus. ) some supply canis, "dog," alluding to the proverbial expression, Exodus xi. 7. (Masius, &c.) ---

Septuagint, "not one of the Israelites moved his tongue." (Calmet) ---

All was profound silence, in expectation of what would be determined respecting the unfortunate kings. (Haydock)

Haydock: Jos 10:24 - Feet

Feet, as Moses had foretold, Deuteronomy xxxiii. 29. The conduct of Josue would appear cruel, if we did not reflect that he was only the executioner of the divine justice, which was pleased thus to punish these proud and impious princes, that others might not imitate their example.

Haydock: Jos 10:28 - Remains

Remains of inhabitants. (Calmet) ---

The king was gibbeted and stoned. (Haydock)

Haydock: Jos 10:30 - Lebna

Lebna, not far from Eleutheropolis. From before this city Sennacherib dispatched his menacing order to Ezechias, 4 Kings xix. 8. (Calmet)

Haydock: Jos 10:32 - Lachis

Lachis was still farther south. Josue took it the second day of the siege.

Haydock: Jos 10:33 - Gazer

Gazer, near Azotus, in the country of the Philistines. It is not said that Josue took this city. It was given long after to Solomon by the king of Egypt, 3 Kings ix. 15., and Josue xvi. 10. (Calmet)

Haydock: Jos 10:37 - The king

The king, viz., the new king, who succeeded him that was slain, ver. 26. (Challoner) ---

Caleb afterwards took Hebron, which, it seems, the Chanaanites had seized again and fortified, while Josue was conquering other parts of the country. He could not leave garrisons in all the cities which he took, and hence he set many of them on fire. After the strength of the country was broken, he knew that the Israelites might easily subdue the few isolated cities which he was forced to leave behind. But they proved so negligent, that many places were left in the possession of the Chanaanites, which proved a stumbling block to God's people.

Haydock: Jos 10:38 - Dabir

Dabir, which was formerly called Cariath sepher, "the city of the book," (chap. xv. 15,) or of Senna, (chap. xv. 45,) near Hebron. It was taken again by Othoniel and Caleb.

Haydock: Jos 10:40 - Hills // South // Plain // Asedoth // Remains

Hills of Judea. ---

South of the promised land. ---

Plain. Hebrew, Sephela, a flat country near Eleutheropolis. (St. Jerome in Abd. i. 19; 1 Machabees xii. 38.) ---

Asedoth, "of the springs." ---

Remains. God ordered these people to be utterly destroyed, in punishment of their manifold abominations; and that they might not draw the Israelites into the like sins. (Challoner)

Haydock: Jos 10:41 - Gaza // Gosen

Gaza. These cities were on the southern limits of the land of Chanaan, and of the Philistines. ---

Gosen, or Gessen, where the Hebrews had formerly dwelt. It was then very fertile, chap. xiii. 3. The territory of Juda extended as far as the Nile; (Calmet) or this country may have resembled the country of Gessen, Genesis xlvi. (Menochius) ---

It seems indeed rather wonderful, that if this was a part of the promised land, God should order his people to leave it, as it were, to the Egyptians; and father they had occupied another part of the country, should seize it again. But he might have secret reasons for this order. (Haydock)

Gill: Jos 10:1 - Now it came to pass, when Adonizedek king of Jerusalem // had heard how Joshua had taken Ai, and had utterly destroyed it // as he had done to Jericho and her king, so he had done to Ai and her king // and how the inhabitants of Gibeon had made peace with Israel, and were among them

Now it came to pass, when Adonizedek king of Jerusalem,.... So called, perhaps by anticipation, Jerusalem, since it seems to have had this name given it by the Israelites, when they had got possession of it: and Jerusalem signifies "the possession of Salem" ^w, and in memory of this its ancient name, the Jews say ^x, they do not put "jod" in Jerusalem between "lamed" and "mem"; though some make the signification of it, "they shall see peace" ^y; and others, nearer to its old name, and with respect to it, "fear Salem", O ye enemies. Now the king of this place

had heard how Joshua had taken Ai, and had utterly destroyed it; which, being nearer to him than Jericho, the more alarmed him:

as he had done to Jericho and her king, so he had done to Ai and her king; burnt the one, and slew the other; and this terrified him, lest he and his city should undergo the same fate:

and how the inhabitants of Gibeon had made peace with Israel, and were among them; which as it weakened the interest of the kings of Canaan, might set an example to other places to do the like. Abarbinel suggests, that the Gibeonites making peace with Israel secretly, without the knowledge of their king, as he supposes, made Adonizedek fearful, lest his subjects should do the like; the Jewish chronologers say ^z, that these three acts respecting Jericho, Ai, and Gibeon, were all finished within three months.

Gill: Jos 10:2 - That they feared greatly // because Gibeon was a great city // as one of the royal cities // because it was greater than Ai // and all the men thereof were mighty

That they feared greatly,.... The king of Jerusalem and his people, lest they should fall into the hands of the Israelites, and be used as Jericho and Ai, and the kings and inhabitants of them were, and that they would be the next that should fall a sacrifice to them; for Gibeon was fifty furlongs from Jerusalem, as Josephus says ^a; and in another place he says ^b but forty, which were but five miles; and if fifty, but little more than six miles; according to Bunting ^c, it was but four miles: and what added to their terror was:

because Gibeon was a great city; being a metropolitan city, and having others subject to it; therefore the surrender of that to the Israelites might intimidate other cities, and lead them by example to do the like, and so of bad consequence:

as one of the royal cities; the Vulgate Latin version omits the note of similitude, and reads, "and one of the royal cities"; and sometimes "caph" or "as" is not a note of likeness, but of reality; yet as we nowhere read of a king of Gibeon, the sense may be, that though it was not a royal seat, it was equal to those that were, and like one, being a metropolitan city: and

because it was greater than Ai: had more inhabitants in it, and perhaps better fortified:

and all the men thereof were mighty; men of strength, courage, and valour, warlike men, and therefore for such a city to yield so easily, and in such a base, mean, and cowardly way, was setting a very bad example.

Gill: Jos 10:3 - Wherefore Adonizedek king of Jerusalem sent to Hoham king of Hebron // and unto Piram king of Jarmuth // and unto Japhia king of Lachish // and unto Debir king of Eglon // saying

Wherefore Adonizedek king of Jerusalem sent to Hoham king of Hebron,.... Which, according to Jerom ^d was twenty two miles from Jerusalem; it was an ancient city built seven years before Zoan in Egypt; See Gill on Gen 13:18 and See Gill on Num 13:22,

and unto Piram king of Jarmuth; a city which fell to the lot of Judah, as did Hebron, Jos 15:35; according to Jerom ^e, it was four miles distant from Eleutheropolis; according to Procopius ^f fourteen, about the village Eshtaol, near to which Samson was buried, Jdg 16:31; but Jerom ^g speaks of a city called Jermus, in the tribe of Judah, which seems to be the same with this; and which he says in his day was a village, that went by the name of Jermucha, ten miles from Eleutheropolis, as you go to Aelia or Jerusalem; and as Eleutheropolis lay twenty miles from Jerusalem, this place must be ten miles from it, lying between them both:

and unto Japhia king of Lachish; which the above writer says ^h was a city in the tribe of Judah, and in his time a village, seven miles from Eleutheropolis, as you go to Daroma, or the south; and, according to Bunting ⁱ, it lay between Eleutheropolis and Hebron, and was twenty miles from Jerusalem towards the southwest:

and unto Debir king of Eglon; which the Septuagint version calls Odollam or Adullam; and Jerom, following this version, makes Eglon the same with Adullam, when it is certain they were different places, and had distinct kings over them, Jos 12:12; and which he says ^k in his time was a very large village, twelve miles from Eleutheropolis to the east; and, according to Bunting ^l it was twelve miles from Jerusalem southward. To these four kings the king of Jerusalem sent:

saying; as follows.

Gill: Jos 10:4 - Come up unto me, and help me, that we may smite Gibeon // for it hath made peace with Joshua, and with the children of Israel

Come up unto me, and help me, that we may smite Gibeon,.... For which he thought himself not a match, not only because it was a great city, and full of mighty men, and had other cities subject to it, but because he might reasonably judge that Joshua would come to their assistance if possible, being in league with him; he sends to these kings in an authoritative manner, as if they were in some respects subject to him; and he proposes Jerusalem as the place of their rendezvous, and which it seems lay higher than their cities, though they were in the mountainous part of the country:

for it hath made peace with Joshua, and with the children of Israel; their avowed enemies, and so had separated themselves from their countrymen, and from their common interest; and therefore it was thought proper to make an example of them, that others might fear to do the same.

Gill: Jos 10:5 - Therefore the five kings of the Amorites // the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they, and all their hosts // and encamped before Gibeon, and made war against it

Therefore the five kings of the Amorites,.... For though they were chiefly Hittites that dwelt in Hebron, and Jebusites who inhabited Jerusalem; yet as the Amorites were the most powerful people in the land, and had dispersed themselves in the several parts of it, and seem to have the greatest authority in it, they were all called Amorites, and perhaps the kings of those cities were of them, and set over them by them; so we find that the Gibeonites, who were Hivites, are said to be of the remnant of the Amorite, 2Sa 21:2,

the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they, and all their hosts; that is, to Jerusalem, the place of their rendezvous, and from thence they marched:

and encamped before Gibeon, and made war against it: by besieging it, and attacking it in some of its forts.

Gill: Jos 10:6 - And the men of Gibeon sent unto Joshua to the camp to Gilgal // saying, slack not thine hands from thy servants // come up to us quickly, and save us, and help us // for all the kings of the Amorites that dwell in the mountains are gathered together against us

And the men of Gibeon sent unto Joshua to the camp to Gilgal,.... Which some think they did when besieged, and not before, which showed their faith in the power of God, whom they now professed; but it is not likely that they should defer sending for help so long, since it is reasonable to suppose they might have heard of the design of the five kings against them; or that they should be able to send out messengers when surrounded on all sides; it may be better therefore to render the words, "had sent" ^m, which they did as soon as they heard of the preparations made by the five kings to war with them, and of their rendezvous at Jerusalem, and especially as soon as they had information of their march towards them:

saying, slack not thine hands from thy servants; they entreat that he would not neglect them, be indifferent to them, and delay to assist them, since they were his subjects; and were entitled to his protection:

come up to us quickly, and save us, and help us; they did not doubt, if he made haste and helped them, but they should be saved by him:

for all the kings of the Amorites that dwell in the mountains are gathered together against us. Jerusalem lay among mountains, and Hebron was in the hill country in Judea, see Psa 125:2; and the other cities were doubtless in a like situation.

Gill: Jos 10:7 - So Joshua ascended from Gilgal // he and all the men of war with him // and all the mighty men of valour

So Joshua ascended from Gilgal,.... Which lay low in the plains of Jericho:

he and all the men of war with him; which must not be understood of the whole camp of Israel, which consisted of five hundred thousand fighting men at least; since such a number was unnecessary for this expedition, and could not have proceeded with that haste the case required; nor would it have been prudent and advisable to have left the unarmed people, old men, women, and children, defenceless; but these were a select company of able men, fit for travel as well as war:

and all the mighty men of valour; or "even all", as many as were picked out for the purpose, being men of strength, activity, and courage.

Gill: Jos 10:8 - And the Lord said unto Joshua // fear them not // for I have delivered them into thine hand // there shall not a man of them stand before thee

And the Lord said unto Joshua,.... Either when upon the march, and while he was proceeding on in his journey to the assistance of the Gibeonites, or rather before he set out; and it is highly probable he consulted the Lord on this occasion, having, it may be, some doubt on his mind, whether he should go to their assistance, since the league between them was obtained by fraud; and the words may be rendered, "and the Lord hath said" ⁿ: before he set forward with his men of war:

fear them not; the five kings, and their combined army:

for I have delivered them into thine hand; had determined to do it, and which was as certain as if it had been actually done:

there shall not a man of them stand before thee; but be either cut off, or obliged to flee.

Gill: Jos 10:9 - Joshua therefore came unto them suddenly // and went up from Gilgal all night

Joshua therefore came unto them suddenly,.... Which no doubt threw them into consternation and confusion:

and went up from Gilgal all night; he chose the night for secrecy and surprise, and that he might be the sooner with the enemy, and to the assistance and relief of Gibeon; and as it was about nine or ten miles from Gilgal to Gibeon, it was easily performed in a night's march; See Gill on Jos 9:6.

Gill: Jos 10:10 - And the Lord discomfited them before Israel // and slew them with a great slaughter at Gibeon // and chased them along the way that goeth up to Bethhoron // and smote them to Azekah, and unto Makkedah

And the Lord discomfited them before Israel,.... Disturbed, troubled, and frightened them, at the appearance and presence of the people of Israel; they were thrown into terror and confusion upon their approach, being so sudden and unexpected:

and slew them with a great slaughter at Gibeon; by the Israelites, who came upon them suddenly:

and chased them along the way that goeth up to Bethhoron; there were two places of this name, the upper and the nether, both built by Sherah, the daughter or granddaughter of Ephraim, 1Ch 7:24; therefore here so called by anticipation. It was about an hundred furlongs, or twelve miles and a half, according to Josephus ^o, from Jerusalem, which agrees with Eusebius and Jerom; and from Gibeon thither, it was fifty furlongs, or six miles and a quarter; so far the kings were pursued by Joshua and his army, at least unto the ascent of it; for being built on a hill, it had an ascent on one side, and a descent on the other, after mentioned, and both were very narrow passages; of the former it is said in the Talmud ^p, that if two camels go up the ascent to Bethhoron, they both fall; upon which the gloss says, it is a narrow place, and there is no way to turn to the right hand, or the left:

and smote them to Azekah, and unto Makkedah; the former of which is placed by Jerom ^q between Eleutheropolis and Jerusalem, and was a village in his days, and the other eight miles from Eleutheropolis, and both in the tribe of Judah, see Jos 15:35; according to Bunting ^r, they were both eight miles from Jerusalem towards the west.

Gill: Jos 10:11 - And it came to pass, as they fled before Israel, and were in the going down to Bethhoron // that the Lord cast down great stones from heaven upon them unto Azekah, and they died // they were more which died with hailstones than they whom the children of Israel slew with the sword

And it came to pass, as they fled before Israel, and were in the going down to Bethhoron,.... The descent of it on that side towards Azekah, and which was also a very narrow passage, of which Josephus ^s makes mention. The Jews say ^t, that the going down of Bethhoron was the place where the army of Sennacherib fell:

that the Lord cast down great stones from heaven upon them unto Azekah, and they died; the Septuagint version calls them hailstones; and so they are called in the next clause; and that such sometimes have fallen as to kill men and cattle, is certain from the plague of hail in Egypt, Exo 9:19; and some in very late times ^u have been known to fall, which were from eight, nine, and twelve inches about, some bigger than the eggs of turkeys, and some half a pound weight; see Gill on Rev 16:21; but these seem to be proper stones, such as did not melt away as hailstones do; though so called, because they fell from heaven, as they do, but remained, and still remain, according to the notion the Jews have of them; for they say ^w whoever sees these great stones, in the going down to Bethhoron, is bound to bless; and frequent mention is made by historians of showers of stones being rained. Livy ^x speaks of such a shower when King Tullus conquered the Sabines; and of another ^y, when Scipio succeeded at Carthage; and Pomponius Mela ^z relates, that when Hercules fought with the sons of Neptune, and darts failed him, he obtained of Jupiter to rains shower of stones, which lay spread in great abundance; and some ^a think it refers to this fact in Joshua's time, who is supposed to be the same with the Tyrian Hercules ^b, from hence also called Saxanus ^c; and in memory of this there are stony camps in various places, called by his name ^d:

they were more which died with hailstones than they whom the children of Israel slew with the sword; but what was the number of each of them is not said; it was doubtless very great, since there was an utter destruction and consumption of them, Jos 10:20.

Gill: Jos 10:12 - Then spake Joshua to the Lord // in the day when the Lord delivered up the Amorites before the children of Israel // and he said, in the sight of Israel // sun, stand thou still upon Gibeon, and thou, moon, in the valley of Ajalon

Then spake Joshua to the Lord,.... In prayer, and entreated as follows, that the sun and moon might stand still, until the victory was complete; though the Jewish writers interpret it of a song; so the Targum, then Joshua praised, or sung praise, as in the Targum on Son 1:1; and which is approved of by Jarchi and Kimchi:

in the day when the Lord delivered up the Amorites before the children of Israel; the five kings of the Amorites, and their armies, Jos 10:5,

and he said, in the sight of Israel; in their presence, and in the hearing of great numbers, being under a divine impulse, and having strong faith in the working of the miracle, after related, and that it would be according to his word; he was bold to say what he did, being fully persuaded he should not be disappointed, and made ashamed:

sun, stand thou still upon Gibeon, and thou, moon, in the valley of Ajalon; where they now appeared, and were seen by all Israel, the one as if over Gibeon, and the other as in the valley of which Masius thinks is the same with the valley of Gibeon, Isa 28:21; and so must be near Gibeon, and the sun and the moon not far from one another, as they might be if it was now new moon, as Kimchi and R. Isaiah; or on the decrease; some say seven days before her change: but Abarbinel is of opinion that it was near the full of the moon, which was just rising in the valley of Ajalon, and the sun near setting as it seemed over Gibeon, and were just opposite one to another; and Joshua fearing he should not have time to pursue his enemies, and make the victory entire, should the sun set, prays that both sun and moon might continue in the position they were; the sun that he might have the benefit of daylight, which was the chief thing desired; the moon being only mentioned, that the heavenly motions might not be confounded, and the order of the orbs disturbed; and he observes, with Jarchi and Kimchi, that Gibeon was in the tribe of Benjamin, Jos 18:25; and Ajalon in the tribe of Dan, Jos 19:42; and it may be observed, that there was also another in the tribe of Zebulun, Jdg 12:12; but that seems to be at too great a distance; and still less probable is what some late travellers have observed ^e, that the plain of Sharon near Joppa, is thought by many to be the place where Joshua defeated the five kings, when the sun stood still, &c. the opinion of Masius, first mentioned, seems most likely.

Gill: Jos 10:13 - And the sun stood still, and the moon stayed // until the people had avenged themselves on their enemies // is not this written in the book of Jasher // so the sun stood still in the midst of heaven // and hasted not to go down about a whole day

And the sun stood still, and the moon stayed,.... The sun that came out of his chamber like a bridegroom, and rejoiced as a strong man to run his course, stopped his course at once; and the moon that walks in her brightness proceeded not on, but both stood still, motionless, and continued in this position:

until the people had avenged themselves on their enemies: until the nation and people of Israel had taken vengeance on and destroyed the live kings and their forces: how this is to be reconciled to the Copernican system, or that with this, I shall not inquire. It was a most wonderful and surprising phenomenon, to see both luminaries standing still in the midst of heaven; it is pretended by some historians ^f, that a like miracle was wrought at the battle of Mulberg, won by the Emperor Charles the Fifth, on April 24, 1547. In the Chinese history ^g it is reported, that in the time of their seventh, emperor, Yao, the sun did not set for ten days, and that men were afraid the world would be burnt, and there were great fires at that time; and though the time of the sun's standing still is enlarged beyond the bounds of truth, yet it seems to refer to this fact, and was manifestly about the same time; for this miracle was wrought in the year of the world 2554, which fell in the seventy fifth, or, as some say, the sixty seventh year of that emperor's reign, who reigned ninety years:

is not this written in the book of Jasher? about which the Jews are divided; some say it is the book of Genesis, others the book of Deuteronomy, others the book of Judges ^h; the Targum interprets it of the book of the law, and so Jarchi and Kimchi; and Ben Melech interprets it of the book of the law of Moses, where they suppose this miracle was predicted. The former thinks, in the words of Jacob to Joseph, "his seed shall fill the nations", Gen 48:19; which he supposes was fulfilled in Joshua of the tribe of Ephraim, when the whole world was filled with the fame of him on account of this miracle; and the latter in the words, "before all thy people I will do miracles", Exo 34:10; one was in making the face of Moses to shine, the other the standing still of the sun for Joshua, as he interprets it. Bolducius, a commentator on the book of Job ⁱ, fancies that that book is designed, and that this miracle is foretold in it, particularly in Job 9:7; "which commandeth the sun, and it riseth not"; it is most likely that this book of Jasher, in which this miracle was recorded, was a public register, or annals, in which memorable events were written, as they happened in different ages by different persons; and Masius thinks Josephus ^k means this by the archives laid up in the temple, to which he appeals for the truth of this miracle:

so the sun stood still in the midst of heaven; somewhere above the horizon, very probably this was about noon, when the sun was in its meridian. Gussetius ^l thinks about ten or eleven o'clock; it may be supposed that early in the morning Joshua came up with his troops, and engaged the kings, and it might be noon before the battle was over, and the victory obtained, at least before Joshua had proceeded in his pursuit of them, so far as he had done, when the miracle was wrought; and the rather, as it would be the more conspicuous in the several parts of the world; for had it been near sun setting, it could not have been seen in some places, and particularly by the Chinese, as it seems to have been by what has been observed:

and hasted not to go down about a whole day; which was either artificial or natural; if an artificial day, then it stood still but twelve hours; if a natural day, twenty four hours; and accordingly the length of the day must be judged of; if it was at noon when it stood still, and continued so a natural day, or twenty four hours, then as it had gone six hours to noon, and, after it returned to its motion, had six more to go to its setting, this day must be thirty six hours long; and so the Jews commonly say ^m; but if an artificial day, or twelve hours, then it was but a day of twenty four hours; but if this was, as the Jews say ⁿ, on the third of Tammuz, which answers to part of June, and was in the summer solstice, on the longest day in the year, when their days consisted of fourteen hours, this will make this long day four hours longer. According to the author of Ecclesiasticus, in the Apocrypha:"Did not the sun go back by his means? and was not one day as long as two?'' (Sirach 46:4)it was a double day, or, as he expresses it, one day became two, or was as long as two. (In the late 1960's, someone circulated a story that NASA had discovered there was a missing day in the solar system. Using this passage they accounted for about twenty one missing hours and the account in Isa 38:8 to account for the rest of the missing time. This story is a complete fable and has absolutely no basis in fact. Editor.)

Gill: Jos 10:14 - And there was no day like that, before it, or after it // that the Lord hearkened unto the voice of a man // for the Lord fought for Israel

And there was no day like that, before it, or after it,.... Which must be understood as referring not to natural days, or such as are according to the natural course of things, as those in the northern and southern poles, which are much longer, but to miraculous and extraordinary ones: never was there such a day as this, occasioned by the sun standing still; and as for Hezekiah's day, which is objected, when the sun went ten degrees backward on the dial of Ahaz, it is not certain whether those degrees were hours, or half hours, or quarters of an hour; and if they were hours, as the going backwards was at once, in a moment, it could only make an addition of ten hours in the return of them, and so it must make but a day of twenty two hours: besides, the writer of this book only speaks of days that had been in his time, and not of what might be hereafter; add to which, that this respects not so much the length of the day, as the manner in which it became so long; and especially it regards the following circumstance, being at the entreaty of a man, and that delivered in a very authoritative manner:

that the Lord hearkened unto the voice of a man; expressed in prayer, and which prayer was a prayer of faith:

for the Lord fought for Israel: by casting hailstones upon their enemies, and preserving them from them by the stopping the course of the sun, until they had taken full vengeance on them. The day on which this miracle was wrought, is conjectured to be Wednesday the eleventh of April, in the year before Christ 1454 ⁿ.

Gill: Jos 10:15 - And Joshua returned, and all Israel with him, unto the camp to Gilgal.

And Joshua returned, and all Israel with him, unto the camp to Gilgal. That is, he thought to have returned, had determined upon it, and prepared for it, but was prevented by hearing that the five kings had hid themselves in a cave at Makkedah; which he ordered to be stopped up till the people had finished the pursuit of their enemies, when he destroyed Makkedah, and which led him on to the conquest of other places before he returned; or else this verse stands not in its proper place, or is superfluous, since the same is expressed Jos 10:43; after all the above mentioned was done; the Septuagint version leaves it out.

Gill: Jos 10:16 - But these five kings fled // and hid themselves in a cave at Makkedah

But these five kings fled,.... They were not killed by hailstones, nor slain by the sword of the Israelites, but made their escape, being reserved by the providence of God for a more shameful end:

and hid themselves in a cave at Makkedah; not in the city of Makkedah, which as yet was not in the hands of Israel, whereas this cave was, as appears by what follows; but it was in some hill, or mountain, near it; in the border of it, as Kimchi expresses it, and where a hill is shown to this day in which it was, as Drusius says.

Gill: Jos 10:17 - And it was told Joshua // saying, the five kings are found hid in a cave at Makkedah

And it was told Joshua,.... Either by some of his own people, or by some of the inhabitants of the land in his interest, who had observed it:

saying, the five kings are found hid in a cave at Makkedah: this seems to make it appear that they were others, and not Joshua's soldiers, that found them; for had they, no doubt they would have seized them, and brought them before him, or slain them, unless they chose first to know his will concerning them, next expressed.

Gill: Jos 10:18 - And Joshua said, roll great stones upon the mouth of the cave // and set men by it for to keep them

And Joshua said, roll great stones upon the mouth of the cave,.... To keep the kings in, that they might not make their escape, until he had convenient time to have them brought before him, and be treated by him as they deserved; and no doubt there were plenty of stones about the hill or mountain, in which this cave was, fit for this purpose:

and set men by it for to keep them; as a guard upon them, to prevent their escape.

Gill: Jos 10:19 - And stay you not, but pursue after your enemies // and smite the hindmost of them // suffer them not to enter their cities // for the Lord your God hath delivered them into your hands

And stay you not, but pursue after your enemies,.... That is, do not stay at this cave, but having placed a sufficient guard there, go in pursuit of the enemy, with as much celerity as possible:

and smite the hindmost of them; their rear; or "tail" them ^o, as the word is, cut off the tail of them:

suffer them not to enter their cities; where they would not only be safe themselves for a while, but would be able to hold out against a siege for some time, and give much trouble to conquer them:

for the Lord your God hath delivered them into your hands; this he said to encourage them, and quicken them to the pursuit of them with all eagerness and vehemence. According to the Samaritan Chronicle ^p, the signal or watchword was,"God is strong in battle, God is his name.''

Gill: Jos 10:20 - And it came to pass, when Joshua and the children of Israel // had made an end of slaying them with a very great slaughter, till they were consumed // that the rest which remained of them entered into fenced cities

And it came to pass, when Joshua and the children of Israel,.... Joshua seems to have pitched his camp at Makkedah, while the rest of his army pursued the fleeing Canaanites, and when he and they were at different places:

had made an end of slaying them with a very great slaughter, till they were consumed: and not to be seen in any large bodies, but scattered here and there:

that the rest which remained of them entered into fenced cities; to which they belonged, and which were afterwards taken, as related in the latter part of this chapter, Jos 10:28.

Gill: Jos 10:21 - And all the people returned to the camp to Joshua at Makkedah in peace // none moved his tongue against any of the children of Israel

And all the people returned to the camp to Joshua at Makkedah in peace,.... Sound and well, as not one killed or missing, so not one wounded, as the Vulgate Latin version,"sound and in full number:"

none moved his tongue against any of the children of Israel; as to curse them, reproach them, and speak ill of them, for invading them, and using them in the manner they did, such was the terror that was upon them. It may be supplied, "not a dog moved" his tongue, as in Exo 11:7; as it was with them when they came out of Egypt, so it was when they entered the land of Canaan. It seems to be a proverbial expression, as Ben Gersom observes, signifying that no harm was done to them by word or deed.

Gill: Jos 10:22 - Then said Joshua, open the mouth of the cave // and bring out those five kings unto me out of the cave

Then said Joshua, open the mouth of the cave,.... That is, roll away the great stones that were laid at the mouth of it:

and bring out those five kings unto me out of the cave; to receive their sentence in a public manner, for the encouragement of his troops and the terror of the Canaanites, particularly Makkedah, now besieged by him.

Gill: Jos 10:23 - And they did so // and brought forth those five kings unto him out of the cave // the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon

And they did so,.... Opened the mouth "of" the cave, by rolling away the stones:

and brought forth those five kings unto him out of the cave; who are next mentioned by name, one by one, according to their dignity, and in the order they were brought unto him:

the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon; who are particularly named for the greater glory of the conquest, and the triumph over them.

Gill: Jos 10:24 - And it came to pass, when they brought out these kings unto Joshua // that he called for all the men of Israel // and said unto the captains of the men of war which went with him // come near, put your feet on the necks of these kings // and they came near, and put their feet upon the necks of them

And it came to pass, when they brought out these kings unto Joshua,.... And set them before him, and he had passed sentence on them:

that he called for all the men of Israel; that is, for the chief men, the principal officers of the army:

and said unto the captains of the men of war which went with him; the chiliarchs and centurions, the captains of thousands and hundreds, of the several regiments in the army who went out to battle with him, and under him:

come near, put your feet on the necks of these kings; not in a contemptuous and insulting manner, not through vanity and haughtiness, but for the mortification of the kings; and as a token of their extreme subjection, and as a proper punishment for their crimes of idolatry, tyranny, and cruelty; and by way of terror to others of the kings of Canaan that should fight against them, and as a pledge and confirmation of the subjection of the rest, as well as to fulfil the promises and predictions of God, Deu 33:29; and which was done not of himself, but by the order, and according to the will of God:

and they came near, and put their feet upon the necks of them; as Joshua ordered them, and in obedience to him their general.

Gill: Jos 10:25 - And Joshua said, rest not, nor be dismayed // be strong, and of good courage // for thus shall the Lord do to all your enemies against whom ye fight

And Joshua said, rest not, nor be dismayed,.... Not meaning at the kings, who perhaps lay bound upon the ground, or however were not in a condition to make any resistance, so that they had nothing to fear from them; but this respects future time, and what other enemies they should meet with; who would be brought into subjection to them as these were, and therefore from hence should take heart:

be strong, and of good courage; and go on valiantly in subduing the rest of their enemies, and not be afraid of them:

for thus shall the Lord do to all your enemies against whom ye fight; put them into their hands, and give them power to tread on their necks: this shows that what Joshua did, or ordered to be done, was of the Lord.

Gill: Jos 10:26 - And afterwards Joshua smote them and slew them // and hanged them on five trees // and they were hanging upon the trees until the evening

And afterwards Joshua smote them and slew them,.... With the sword; either by his own hands, or by others whom he ordered to slay them:

and hanged them on five trees; to their shame and disgrace, and the terror of others:

and they were hanging upon the trees until the evening; by way of contempt of them, and as a spectacle of terror to others, especially to the inhabitants of Makkedah, and their king they were now besieging.

Gill: Jos 10:27 - And it came to pass, at the time of the going down of the sun // that Joshua commanded, and they took them down off the trees // and they cast them into the cave wherein they had been hid // and laid great stones in the cave's mouth // which remain until this very day

And it came to pass, at the time of the going down of the sun,.... Which was the time fixed by the law of God for taking down bodies that were hanged, Deu 21:23,

that Joshua commanded, and they took them down off the trees; not from, any respect to them, but that they might not defile the land, as dead bodies in a ceremonial sense did, Deu 21:23; and this Joshua was the more careful of, as they were just entered into it, and were taking possession of it:

and they cast them into the cave wherein they had been hid; so that what had been their hiding place now became their grave; and according to the Samaritan Chronicle ^q, the trees also on which they were hanged were cast in with them:

and laid great stones in the cave's mouth: not as a monumental pile, as in the instances of Achan and the king of Ai, Jos 7:26; but to prevent their carcasses being dragged out, and eaten by wild beasts, as some think; or that they might not be taken out, and buried in a more honourable manner:

which remain until this very day; when Joshua was grown old, the writer of this book.

Gill: Jos 10:28 - And that day Joshua took Makkedah // and smote it with the edge of the sword, and the king thereof // he utterly destroyed them and all the souls that were therein, he let none remain // and he did to the king of Makkedah as he did unto the king of Jericho

And that day Joshua took Makkedah,.... Some say it was the day on which the sun stood still; but it seems to mean the day in which the five kings were hanged:

and smote it with the edge of the sword, and the king thereof; slew the inhabitants of it and their king, after having entered and taken it:

he utterly destroyed them and all the souls that were therein, he let none remain; that is, all human souls or persons; for the cattle were taken for a prey:

and he did to the king of Makkedah as he did unto the king of Jericho; slew him with the sword, along with the inhabitants, but did not hang him up, as he did the king of Ai and the five kings.

Gill: Jos 10:29 - And Joshua passed from Makkedah // and all Israel with him // unto Libnah, and fought against Libnah

And Joshua passed from Makkedah,.... After he had taken it, and destroyed its inhabitants, and its king:

and all Israel with him; that is, all the men of war he took with him from the camp at Gilgal, from whence he went to the relief of Gibeon:

unto Libnah, and fought against Libnah; a city that fell to the tribe of Judah, Jos 15:42. Jerom ^r says, in his time it was a village, in the region of Eleutheropolis, and was called Libnah; according to Bunting ^s it was but two miles from Makkedah.

Gill: Jos 10:30 - And the Lord delivered it also, and the king thereof, into the hand of Israel // and he smote it with the edge of the sword, and all the souls that were therein, he let none remain in it // but did unto the king thereof as he did unto the king of Jericho

And the Lord delivered it also, and the king thereof, into the hand of Israel,.... At once, no opposition being made that we read of:

and he smote it with the edge of the sword, and all the souls that were therein, he let none remain in it; that is, Israel smote it, or Joshua, and indeed both; and this was according to the orders given them to be observed with respect to all the cities and nations of Canaan; and that because of their abominable sins and wickedness, and to make way and room for the people of Israel, Deu 7:1,

but did unto the king thereof as he did unto the king of Jericho: slew him with the inhabitants.

Gill: Jos 10:31 - And Joshua passed from Libnah, and all Israel with him, unto Lachish // and encamped against it, and fought against it

And Joshua passed from Libnah, and all Israel with him, unto Lachish,.... Which, according to Bunting ^d, was eight miles from Libnah, and twenty miles from Jerusalem to the southwest of this city; see Jos 10:5,

and encamped against it, and fought against it; for it seems this city stood out, and would not surrender at once, which obliged Joshua to encamp about it, and besiege it.

Gill: Jos 10:32 - And the Lord delivered Lachish into the hand of Israel, which he took on the second day // smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah

And the Lord delivered Lachish into the hand of Israel, which he took on the second day,.... Either the second day from the slaughter of the kings, or rather the second day of the encampment or siege; so Kimchi: and

smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah; no mention is made of its king, because he was one of the five kings that had been hanged up; so that at the taking of this city there was no king.

Gill: Jos 10:33 - Then Horam king of Gezer came up to help Lachish // and Joshua smote him, and his people, until he had left him none remaining

Then Horam king of Gezer came up to help Lachish,.... Perhaps the rather induced to it, because it had no king to defend it. In Jerom's ^e time it was a village called Gazera, four miles from Nicopolis, or Emmaus, to the north: if this king came before the city was taken, he was not able to raise the siege; and if he came after, and so too late, he fell into the hands of Joshua:

and Joshua smote him, and his people, until he had left him none remaining; destroyed him and all his army, so that there were none left to return and relate their unhappy case.

Gill: Jos 10:34 - And from Lachish Joshua passed unto Eglon // and all Israel with him, and they encamped against it, and fought against it

And from Lachish Joshua passed unto Eglon,.... Which, according to Bunting ^f, was eight miles from Lachish, and twelve from Jerusalem southward, of which see Jos 10:5,

and all Israel with him, and they encamped against it, and fought against it; it not surrendering at once, but attempted to hold out a siege.

Gill: Jos 10:35 - And they took it on that day // and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day // according to all that he had done to Lachish

And they took it on that day,.... The same day they encamped about it and besieged it; the besieged finding they were not able to keep it:

and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day; made an utter devastation of all its inhabitants:

according to all that he had done to Lachish; the last city he took; this having no king as that had not, its king being one of the five that had been hanged, Jos 10:26.

Gill: Jos 10:36 - And Joshua went up from Eglon, and all Israel with him, unto Hebron // and they fought against it

And Joshua went up from Eglon, and all Israel with him, unto Hebron,.... Which lay in the hill country, and therefore they are said to go up to it from Eglon, which lay lower; and, according to Bunting ^g, it was sixteen miles from it:

and they fought against it; it making some resistance at first, and did not surrender at once, as demanded.

Gill: Jos 10:37 - And they took it, and smote it with the edge of the sword // and the king thereof // and all the cities thereof // and all the souls that were therein // he left none remaining // according to all that he had done to Eglon // but destroyed it utterly, and all the souls that were therein

And they took it, and smote it with the edge of the sword,

and the king thereof,.... For though the king of Hebron was one of the kings that were taken in the cave of Makkedah, and hanged; yet before Joshua came up to it, they had set up another king over them:

and all the cities thereof; for Hebron was a metropolitan city, and had other cities dependent on it, and subject to it:

and all the souls that were therein; both in Hebron, and in the cities subject to it:

he left none remaining; in any of them:

according to all that he had done to Eglon; the last place he came from:

but destroyed it utterly, and all the souls that were therein; but it seems that afterwards some that made their escape before the taking of the city, and other Canaanites driven out of their habitations, repeopled it; so that after Joshua's death it was recovered again by the tribe of Judah, Jdg 1:10; unless there is given in that place a more particular account of the taking of this city, with others at this time; but the former seems most likely.

Gill: Jos 10:38 - And Joshua returned, and all Israel with him, to Debir // and fought against it

And Joshua returned, and all Israel with him, to Debir,.... A city, according to Kimchi, which he passed by when he went to Hebron, and did not fight against it; but, when he had taken Hebron, returned and took it; and which Bunting ^h says was but a mile from it, and twenty two miles from Jerusalem, towards the south; it is the same with Kirjathsepher and Kirjathsannah, Jos 15:15; the city of a book or books; and the Rabbins say ⁱ, that with the Persians Debir signifies the same, and had its name from a library which was here kept, or from the archives in which the most memorable things since the flood were recorded; or from the making of paper or parchment, or whatsoever was made use of for writing, and of which volumes of books were made:

and fought against it; it refusing to submit to him upon his summons.

Gill: Jos 10:39 - And he took it, and the king thereof, and all the cities thereof // and they smote them with the edge of the sword // and utterly destroyed all the souls that were therein, he left none remaining // as he had done to Hebron, so did he to Debir, and to the king thereof // as he had done also to Libnah and her king

And he took it, and the king thereof, and all the cities thereof,.... For this also was a royal city, and had others dependent on it; and therefore must lie further from Hebron than before suggested; and indeed Burchard ^k says it was five or six miles from it, and another writer ^l says ten miles:

and they smote them with the edge of the sword; the inhabitants of Debir, and the other cities adjacent to it:

and utterly destroyed all the souls that were therein, he left none remaining; and yet it seems this city recovered again, and was reinhabited, and after the death of Joshua was taken by Othniel, Jdg 1:11; unless, as before observed, with respect to Hebron, there is there a more particular account of the taking of it at this time:

as he had done to Hebron, so did he to Debir, and to the king thereof,

as he had done also to Libnah and her king; that is, slew them.

Gill: Jos 10:40 - So Joshua smote all the country of the hills and of the south, and of the vale, and of the springs, and all their kings // he left none remaining, but utterly destroyed all that breathed // as the Lord God of Israel commanded

So Joshua smote all the country of the hills and of the south, and of the vale, and of the springs, and all their kings,.... That part of the land of Canaan which lay southward, and consisted of hills and vales; which abounded with springs, and was a well watered country, and agrees with the description Moses gives of it, though he never saw it, Deu 8:7,

he left none remaining, but utterly destroyed all that breathed; that is, all human creatures; for as for the cattle, they were spared as a prey:

as the Lord God of Israel commanded; this law is extant, Deu 20:16; and which is here observed to clear the Israelites from the charge of cruelty and inhumanity; since what they did was not of themselves, nor from a private spirit of revenge, nor a greedy desire after the substance of the inhabitants; but in obedience to the command of God, and who ordered this as a righteous punishment of those people for their gross abominations of idolatry, incest, &c. see Lev 18:1.

Gill: Jos 10:41 - And Joshua smote them, from Kadeshbarnea // even unto Gaza // and all the country of Goshen, even unto Gibeon

And Joshua smote them, from Kadeshbarnea,.... Which lay to the south of the land of Canaan, Num 13:17,

even unto Gaza, which lay to the southwest, and was one of the five principalities of the Philistines; of which city See Gill on Amo 1:7; and See Gill on Act 8:26,

and all the country of Goshen, even unto Gibeon; to which he returned back in his way to his camp at Gilgal, having conquered all the southern part of the country. This country of Goshen is not that in the land of Egypt, as Kimchi rightly remarks. Bishop Cumberland ^m is of opinion, that the Phoenician or Canaanitish pastors, who were driven out of Egypt before their expulsion, inhabited that part of Egypt called Goshen, which the Israelites some years after dwelt in; and when those shepherds were driven out, they came into this part of the land of Canaan, and called it after the name of the country they left in Egypt; and might perhaps the rather choose to give it this name, because of the goodness and fruitfulness of it, in which it resembled the country they had formerly dwelt in.

Gill: Jos 10:42 - And all these kings, and their land, did Joshua take at one time // because the Lord God of Israel fought for Israel

And all these kings, and their land, did Joshua take at one time,.... Not in one day, but in a very short time, in a few days, as the history clearly shows:

because the Lord God of Israel fought for Israel; which is the true reason of such quick dispatch being made, otherwise in all probability much longer time must have been consumed in subduing them. The Targum is,"because the Lord God of Israel fought by his Word for Israel.''

Gill: Jos 10:43 - And Joshua returned // and all Israel with him to the camp in Gilgal

And Joshua returned,.... After all these kings and their cities had been taken by him, and not before; though the same is said, Jos 10:15, before the history of those facts; See Gill on Jos 10:15,

and all Israel with him to the camp in Gilgal; where the body of the people were left, and where was the tabernacle of the Lord; and no doubt he and Israel with him gave public praise and thanksgiving there for the signal victories they had obtained over the Canaanites.

Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: Jos 10:1

¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

² map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

³ tn Heb “as he had done to Jericho and to its king, so he did to Ai and to its king.”

⁴ tn Heb “and how.”

NET Notes: Jos 10:2

¹ tn This statement is subordinated to v. 1 in the Hebrew text, which reads literally, “When Adoni-Zedek…they feared greatly.” The subject of the plural verb at the beginning of v. 2 is probably the residents of Jerusalem.

NET Notes: Jos 10:4

¹ tn Heb “Come up to me and help me.”

NET Notes: Jos 10:5

¹ tn Heb “and they camped against Gibeon and fought against it.”

NET Notes: Jos 10:6

¹ tn Heb “do not let your hand drop from us.”

² tn Heb “your servants!”

³ tn Heb “have gathered against us.”

NET Notes: Jos 10:7

¹ tn Heb “And Joshua went up from Gilgal, he and all the people of war with him, and all the brave warriors.”

NET Notes: Jos 10:8

¹ tn Heb “I have given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.

² tn Heb “and not a man [or “one”] of them will stand before you.”

NET Notes: Jos 10:9

¹ tn Heb “Joshua came upon them suddenly, all the night he went up from Gilgal.”

NET Notes: Jos 10:10

¹ tn Or “caused to panic.”

² tn Heb “he.” The referent is probably Israel (mentioned at the end of the previous sentence in the verse; cf. NIV, NRSV), but it is also possible that the Lord should be understood as the referent (cf. NASB “and He slew them with a great slaughter at Gibeon”), or even Joshua (cf. NEB “and Joshua defeated them utterly in Gibeon”).

³ tn Heb “struck them down with a great striking down.”

⁴ tn Or “ascent.”

NET Notes: Jos 10:11

¹ tn Heb “on the descent of.”

² tn Or “heaven” (also in v. 13). The Hebrew term שָׁמַיִם (shamayim) may be translated “heaven(s)” or “sky” depending on the context.

NET Notes: Jos 10:12

¹ tn Heb “Then Joshua spoke to the Lord in the day the Lord placed the Amorites before the sons of Israel and he said in the eyes of Israel.” It is uncertain whether the phrase “before the sons of Israel” modifies the verb “placed” (as in the present translation, “delivered the Amorites over to the Israelites”) or the verb “spoke” (“Joshua spoke to the Lord before the sons of Israel in the day the Lord delivered over the Amorites”).

NET Notes: Jos 10:13

¹ tn Heb “Is it not written down in the Scroll of the Upright One.” Many modern translations render, “the Scroll [or Book] of Jashar,” leaving the Hebrew name “Jashar” (which means “Upright One”) untranslated.

sn The Scroll of the Upright One was apparently an ancient Israelite collection of songs and prayers (see also 2 Sam 1:18).

² tn Heb “and did not hurry to set [for] about a full day.”

NET Notes: Jos 10:14

¹ tn Heb “listened to the voice of.”

NET Notes: Jos 10:16

¹ tn Heb “these five kings.”

NET Notes: Jos 10:18

¹ tn Heb “and appoint by it men to guard them.”

NET Notes: Jos 10:19

¹ tn Heb “But [as for] you, don’t stand still, chase after your enemies and attack them from the rear.”

² tn Or “enter into.”

³ tn Heb “has given them into your hand.” The verbal form is a perfect of certitude, emphasizing the certainty of the action.

NET Notes: Jos 10:20

¹ tn Heb “When Joshua and the sons of Israel finished defeating them with a very great defeat until they were destroyed (now the survivors escaped to the fortified cities).” In the Hebrew text the initial temporal clause (“when Joshua…finished”) is subordinated to v. 21 (“the whole army returned”).

NET Notes: Jos 10:21

¹ tn Heb “all the people returned to the camp, to Joshua [at] Makkedah [in] peace.”

² tc Heb “No man.” The lamed (ל) prefixed to אִישׁ (’ish, “man”) is probably dittographic (note the immediately preceding יִשְׂרָאֵל [isra’el] which ends in lamed, ל); cf. the LXX.

³ tn Heb “no man sharpened [or perhaps, “pointed”] his tongue against the sons of Israel.” Cf. NEB “not a man of the Israelites suffered so much as a scratch on his tongue,” which understands “sharpened” as “scratched” (referring to a minor wound). Most modern translations understand the Hebrew expression “sharpened his tongue” figuratively for opposition or threats against the Israelites.

NET Notes: Jos 10:22

¹ tn Heb “these five kings.”

NET Notes: Jos 10:23

¹ tn Heb “they did so.”

² tn Heb “these five kings.”

³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

NET Notes: Jos 10:24

¹ tn Heb “Joshua.” The translation has replaced the proper name with the pronoun (“he”) because a repetition of the proper name here would be redundant according to English style.

² tn Or “Draw near.”

³ tn Or “drew near.”

NET Notes: Jos 10:25

¹ tn Or perhaps “and don’t get discouraged!”

NET Notes: Jos 10:26

¹ tn Heb “struck them down and killed them.”

NET Notes: Jos 10:27

¹ sn For the legal background of the removal of the corpses before sundown, see Deut 21:22-23.

² tn Heb “to this very day.” The words “They remain” are supplied in the translation for clarification.

NET Notes: Jos 10:28

¹ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 10:29

¹ tn Heb “Libnah.” Repetition of the proper name here would be redundant according to English style, so the pronoun (“it”) has been employed in the translation.

NET Notes: Jos 10:30

¹ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

² tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

³ tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

⁴ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

⁵ map For location see Map5 B2; Map6 E1; Map7 E1; Map8 E3; Map10 A2; Map11 A1.

NET Notes: Jos 10:31

¹ tn Heb “encamped against it.”

NET Notes: Jos 10:32

¹ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

NET Notes: Jos 10:33

¹ tn Heb “people.”

NET Notes: Jos 10:34

¹ tn Heb “they encamped against it.”

NET Notes: Jos 10:35

¹ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

² tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

NET Notes: Jos 10:37

¹ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

² tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

³ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

NET Notes: Jos 10:39

¹ tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

² tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

³ tn Heb “He”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

⁴ tn Heb “he”; the implied subject may be Israel, or Joshua (as the commanding general of the army).

⁵ tn Heb “as he did to Hebron, so he did to Debir and its king, and as he did to Libnah and its king.” The clauses have been rearranged in the translation for stylistic reasons.

NET Notes: Jos 10:40

¹ tn Or “foothills”; Heb “the Shephelah.”

NET Notes: Jos 10:41

¹ tn Heb “and Joshua struck them down, from Kadesh Barnea even to Gaza, and all the land of Goshen, even to Gibeon.”

NET Notes: Jos 10:42

¹ tn Heb “at one time.”

Geneva Bible: Jos 10:3

Wherefore ^{( a )} Adonizedek king of Jerusalem sent unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,

^{( a )} That is, "Lord of justice", so tyrants take for themselves glorious names, when indeed they are the very enemies of God and all justice.

Geneva Bible: Jos 10:5

Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, gathered themselves together, and went up, they and all their hosts, and encamped before Gibeon, and made ^{( b )} war against it.

^{( b )} So envious the wicked are, when any depart from their hand.

Geneva Bible: Jos 10:8

And the LORD said unto Joshua, ^{( c )} Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee.

^{( c )} Lest Joshua should have thought that God had sent this great power against him for his unlawful league with the Gibeonites, the Lord here strengthens him.

Geneva Bible: Jos 10:11

And it came to pass, as they fled from before Israel, [and] were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: [they were] more which died with ^{( d )} hailstones than [they] whom the children of Israel slew with the sword.

^{( d )} So we see that all things serve to execute God's vengeance against the wicked.

Geneva Bible: Jos 10:13

And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. [Is] not this written in the book of ^{( e )} Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.

^{( e )} Some read, the book of the righteous, meaning Moses: the Chaldea text reads, in the book of the Law, but it is likely that it was a book thus named, which is now lost.

Geneva Bible: Jos 10:14

And there was no day like that before it or after it, that the LORD hearkened unto the voice of a man: for the LORD ^{( f )} fought for Israel.

^{( f )} By taking away the enemies hearts and destroying them with the hail stones.

Geneva Bible: Jos 10:21

And all the people returned to the camp to Joshua at Makkedah in ^{( g )} peace: none moved his tongue against any of the children of Israel.

^{( g )} Or in safety, so that none gave them as much as an evil word.

Geneva Bible: Jos 10:24

And it came to pass, when they brought out those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the captains of the men of war which went with him, Come near, put your feet upon the ^{( h )} necks of these kings. And they came near, and put their feet upon the necks of them.

^{( h )} Signifying what would become of the rest of God's enemies, seeing that kings themselves were not spared.

Geneva Bible: Jos 10:40

So Joshua smote all the country of the hills, and of the south, and of the ^{( i )} vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.

^{( i )} Some read, Ashedoth, which signifies the descents of the hills.

Geneva Bible: Jos 10:42

And all these kings and their land did Joshua take at ^{( k )} one time, because the LORD God of Israel fought for Israel.

^{( k )} In one battle.

Geneva Bible: Jos 10:43

And Joshua returned, and all Israel with him, unto the camp to ^{( l )} Gilgal.

^{( l )} Where the ark was, there to give thanks for their victories.

Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: Jos 10:12 - The Sun Stayed

Joshua 10:12

The last time,' what a sad sound that has! In all minds there is a shrinking from the last time of doing even some common act. The walk down a street that we have passed every day for twenty years, and never cared in the least about, and the very doorsteps and the children in the streets, have an interest for us, as pensively we leave the commonplace familiar scene.

On this last Sunday of another year, there comes a tone of sober meditation over us, as we think that it is the last. I would fain let the hour preach. I have little to say but to give voice to its lessons.

My text is only taken as a starting-point, and I shall say nothing about Joshua and his prayer. I do not discuss whether this was a miracle or not. It seems, at any rate, to be taken by the writer of the story as one. What a picture he draws of the fugitives rushing down the rocky pass, blind in their fear, behind them the flushed and eager conqueror, the burst of the sudden tempest and far in the west the crescent moon, the leader on the hilltop with his prayer for but one hour or two more of daylight to finish the wild work so well begun! And, says the story, his wish was granted, and no day has been' like it before or since, in which the Lord hearkened unto the voice of a man.' Once, and only once, did time seem to stand still; from the beginning till now it has been going steadily on, and even then it only seemed to stand. That day seemed longer, but life was passing all the same.

And so the first thought forced upon us here by our narrative and by the season is the old one, so commonplace and yet so solemn.

I. Life Inexorably Slides Away From Us.

Once, and only once, it seemed to pause. How often since has Joshua's prayer been prayed again! By the fearful,--the wretch to be hanged at eight o'clock to-morrow morning, the man whom the next train will part from all he loves. By the hopeful,--the child wearying for the holidays, the bridegroom,

Gallop apace, ye fiery-footed steeds!'By the suffering,-Would God it were evening!'By the martyr amid the flames,Come quickly, Lord Jesus!

But all in vain. We cannot expand the moments to hours, nor compress the hours to moments. Leaden or winged, the hours are hours. The cold-blooded pendulum ticks on, equable and unaltered, and after sixty minutes, no sooner and no later, the hour strikes. There is a time for every purpose.'

How solemn is the thought of that constant process! It goes on for ever, like the sea fog creeping up from the wide ocean and burying life and sunshine in its fatal folds, or like the ever-flowing river, or like the fall plunging over the edge of the cliff, or like the motions of the midnight sky. Each moment in its turn passes into the colorless stony past, and the shadow creeps up the hillside.

And how unnoticed it is! We only know motion by the jolts. The revolution of the earth and its rush along its orbit are unfelt by us. We are constantly startled to feel how long ago such and such a thing took place. The mother sees her little girl at her knee, and in a few days, as it seems, finds her a woman. How immense is our life in the prospect, how awfully it collapses in the retrospect! Only by seeing constellation after constellation set, do we know that the heavens are in motion. We have need of an effort of serious reflection to realize that it is of us and of our lives that all these old commonplaces are true.

That constant, unnoticed progress has an end. Our life is a definite period, having a bounded past behind it, a present, and a bounded future before it. We have a sand glass and it runs out. We are like men sliding down a rope or hauling a boat towards a fixed point. The sea is washing away our sandy island, and is creeping nearer and nearer to where we stand, and will wash over us soon. No cries, nor prayers, nor wishes will avail. It is vain for us to say, Sun! stand thou still!'

II. Therefore Our Chief Care Should Be To Finish Our Work In Our Day.

Joshua had his day lengthened; we can come to the same result by crowding ours with service. What is the purpose of life? Is it a shop? or a garden? a school? No. Our chief end' is to become like God and a little to help forward Ills cause. All is intended to develop character; all life is disciplinary.

God's purpose should be our desire. That desire should mould all our thoughts and acts. There should be no mere sentimental regrets for the past, but the spirit of consecration should affect our thoughts about it. There should be penitence, thankfulness, not vain mourning over what is gone. There should be no waste or selfish use of the present. What is it given ns for but to use for God?

Strenuous work is the true way to lengthen each day. Time is infinitely elastic. The noblest work is to do' the works of Him that sent me.' There should be no care for the future. It is in His hand. There will be room in it for doing all His will.

Lord, it belongs not to my care,Whether I die or live,'

III. If So, The Passing Day Will Have Results That Never Pass.

Joshua's day was long enough for his work, and that work was a victory which told on future generations. So life, short as it is, will be long enough for all that we have to do and learn and be.

Christ's servant is immortal till his work is done. God gives every man time enough for his salvation. What may we bring out of life? Character, Christlikeness, thankful memories, union with God, capacity for heaven. The transient leaves the abiding. The flood foams itself away, but deposits rich soil on the plain.

IV. Thus The Passing Away Of What Must Pass May Become A Joy.

Why should we be sad? There are reasons enough, as many sad, lonely hearts among us know too well. To some men dark thoughts of death and judgment make the crumbling away of life too gloomy a fact to be contemplated, but it may and should be calm joy to us that the weary world ends and a blessed life begins. We may count the moments and see them pass, as a bride watches the hours rolling on to her marriage morning; not, indeed, without tremor and sadness at leaving her old home, but yet with meek hope and gentle joy.

It is possible for men to see that life is but as a shadow that declineth,' and yet to be glad. By faith in Christ, united to Him Who is for ever and ever,' our souls shall triumph over death and thee, O time.'

We need not cry,' Sun! stand still!' but rather,' Come quickly, Lord Jesus!'

Then Time shall be the lackey to eternity,' and Death be the porter of heaven's gate, and we shall pass from the land of setting suns and waning moons and change and sorrow, to that land where thy sun shall no more go down,' and there shall be no more time.'

MHCC: Jos 10:1-6

When sinners leave the service of Satan and the friendship of the world, that they make peace with God and join Israel, they must not marvel if the world hate them, if their former friends become foes. By such methods Satan discourages many who are convinced of their danger, and almost persuaded to be Christians, but fear the cross. These things should quicken us to apply to God for protection, help, and deliverance.

MHCC: Jos 10:7-14

The meanest and most feeble, who have just begun to trust the Lord, are as much entitled to be protected as those who have long and faithfully been his servants. It is our duty to defend the afflicted, who, like the Gibeonites, are brought into trouble on our account, or for the sake of the gospel. Joshua would not forsake his new vassals. How much less shall our true Joshua fail those who trust in Him! We may be wanting in our trust, but our trust never can want success. Yet God's promises are not to slacken and do away, but to quicken and encourage our endeavours. Notice the great faith of Joshua, and the power of God answering it by the miraculous staying of the sun, that the day of Israel's victories might be made longer. Joshua acted on this occasion by impulse on his mind from the Spirit of God. It was not necessary that Joshua should speak, or the miracle be recorded, according to the modern terms of astronomy. The sun appeared to the Israelites over Gibeon, and the moon over the valley of Ajalon, and there they appeared to be stopped on their course for one whole day. Is any thing too hard for the Lord? forms a sufficient answer to ten thousand difficulties, which objectors have in every age started against the truth of God as revealed in his written word. Proclamation was hereby made to the neighbouring nations, Behold the works of the Lord, and say, What nation is there so great as Israel, who has God so nigh unto them?

MHCC: Jos 10:15-27

None moved his tongue against any of the children of Israel. This shows their perfect safety. The kings were called to an account, as rebels against the Israel of God. Refuges of lies will but secure for God's judgment. God punished the abominable wickedness of these kings, the measure of whose iniquity was now full. And by this public act of justice, done upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of the sins of the nations that God cast out from before them. Here is a type and figure of Christ's victories over the powers of darkness, and of believers' victories through him. In our spiritual conflicts we must not be satisfied with obtaining some important victory. We must pursue our scattered enemies, searching out the remains of sin as they rise up in our hearts, and thus pursue the conquest. In so doing, the Lord will afford light until the warfare be accomplished.

MHCC: Jos 10:28-43

Joshua made speed in taking these cities. See what a great deal of work may be done in a little time, if we will be diligent, and improve our opportunities. God here showed his hatred of the idolatries and other abominations of which the Canaanites had been guilty, and shows us how great the provocation was, by the greatness of the destruction brought upon them. Here also was typified the destruction of all the enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath. The Lord fought for Israel. They could not have gotten the victory, if God had not undertaken the battle. We conquer when God fights for us; if he be for us, who can be against us?

Matthew Henry: Jos 10:1-6

Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the progress of their victories had not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complained of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the country, before the enemy could rally their forces to make head against them, why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said that by little and little he would drive out the Canaanites, Exo 23:30. He that believeth will not make haste, or conclude that the promise will never be performed because it is not performed so soon as he expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, or the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things in the sight, not only of God, but of men; and they would be the more inexcusable in their resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still awhile, that the forces of these little kings might unite in one body, and so might the more easily be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended was to gather them as sheaves into the floor, to fall together under the flail, Mic 4:12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay awhile, and we shall have done the sooner.

After Israel had waited awhile for an occasion to make war upon the Canaanites, a fair one offers itself. 1. Five kings combine against the Gibeonites. Adoni-zedec king of Jerusalem was the first mover and ring-leader of this confederacy. He had a good name (it signifies lord of righteousness ), being a descendant perhaps from Melchizedek, king of righteousness; but, notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham to whom his predecessor, Melchizedek, was such a faithful friend. He called upon his neighbours to join against Israel either because he was the most honourable prince, and had the precedency among these kings (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them), or because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier towns they had. Against Gibeon therefore all the force he would raise must be leveled. Come, says he, and help me, that we may smite Gibeon. This he resolves to do, either, (1.) In policy, that he might retake the city, because it was a strong city, and of great consequence to this country in whose hands it was; or, (2.) In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously betrayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country, by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God. Marvel not if the world hate you, and treat those as deserters who are converts to Christ. 2. The Gibeonites send notice to Joshua of the distress and danger they are in, Jos 10:6. Now they expect benefit from the league they had made with Israel, because, though it was obtained by deceit, it was afterwards confirmed when the truth came out. They think Joshua obliged to help them, (1.) In conscience, because they were his servants; not in compliment, as they had said in their first address (Jos 9:8), We are thy servants, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of their hand to right them. Those that pay allegiance may reasonably expect protection. Thus David pleads with God (Psa 119:94), I am thine, save me; and so may we, if indeed we be his. (2.) In honour, because the ground of their enemies' quarrel with them was the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God (Psa 69:7), For thy sake I have borne reproach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply to Christ, our Joshua, for strength and succour, as Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, 2Co 12:8, 2Co 12:9.

Matthew Henry: Jos 10:7-14

Here, I. Joshua resolves to assist the Gibeonites, and God encourages him in this resolve. 1. He ascended from Gilgal (Jos 10:7), that is, he designed, determined, and prepared for, this expedition to relieve Gibeon, for it is probable it was before he stirred a step that God spoke to him to encourage him. It was generous and just in Joshua to help his new allies, though perhaps the king of Jerusalem, when he attacked them, little thought that Joshua would be so ready to help them, but expected he would abandon them as Canaanites, the rather because they had obtained their league with him by fraud; therefore he speaks with assurance (Jos 10:4) of smiting Gibeon. But Joshua knew that his promise to let them live obliged him, not only not to slay them himself, but not to stand by and see them slain when it was in the power of his hand to prevent it, Pro 24:11, Pro 24:12. He knew that when they embraced the faith and worship of the God of Israel they came to trust under the shadow of his wings (Rth 2:12), and therefore, as his servants, he was bound to protect them. 2. God animated him for his undertaking, (Jos 10:8): Fear not, that is, (1.) "Doubt not of the goodness of thy cause and the clearness of thy call; though it be to assist Gibeonites, thou art in the way of duty, and God is with thee of a truth."(2.) "Dread not the power of the enemy; though so many kings are confederate against thee, and are resolved to make their utmost efforts for the reduction of Gibeon, and it may be will fight desperately in a desperate cause, yet let not this discourage thee, I have delivered them into thy hand; "and those can make neither resistance nor escape whom God has marked for destruction.

II. Joshua applies himself to execute this resolve, and God assists him in the execution. Here we have,

1. The great industry of Joshua, and the power of God working with it for the defeat of the enemy. In this action, (1.) Joshua showed his good-will in the haste he made for the relief of Gibeon (Jos 10:9): He came unto them suddenly, for the extremity was such as would not admit delay. If one of the tribes of Israel had been in danger, he could not have shown more care or zeal for its relief than here for Gibeon, remembering in this, as in other cases, there must be one law for the stranger that was proselyted and for him that was born in the land. Scarcely had the confederate princes got their forces together, and sat down before Gibeon, when Joshua was upon them, the surprise of which would put them into the greatest confusion. Now that the enemy were actually drawn up into a body, which had all as it were but one neck, despatch was as serviceable to his cause as before delay was, while he waited for this general rendezvous; and now that things were ripe for execution no man more expeditious than Joshua, who before had seemed slow. Now it shall never be said, He left that to be done tomorrow which he could do today. When Joshua found he could not reach Gibeon in a day, lest he should lose any real advantages against the enemy, or so much as seem to come short or to neglect his new allies, he marched all night, resolving not to give sleep to his eyes, nor slumber to his eye-lids, till he had accomplished this enterprise. It was well the forces he took with him were mighty men of valour, not only able-bodied men, but men of spirit and resolution, and hearty in the cause, else they neither could nor would have borne this fatigue, but would have murmured at their leader and would have asked, "Is this the rest we were promised in Canaan?"But they well considered that the present toil was in order to a happy settlement, and therefore were reconciled to it. Let the good soldiers of Jesus Christ learn hence to endure hardness, in following the Lamb whithersoever he goes, and not think themselves undone if their religion lose them now and then a night's sleep; it will be enough to rest when we come to heaven. But why needed Joshua to put himself and his men so much to the stretch? Had not God promised him that without fail he would deliver the enemies into his hand? It is true he had; but God's promises are intended, not to slacken and supersede, but to quicken and encourage our endeavours. He that believeth doth not make haste to anticipate providence, but doth make haste to attend it, with a diligent, not a distrustful, speed. (2.) God showed his great power in defeating the enemies whom Joshua so vigorously attacked, Jos 10:10, Jos 10:11. Joshua had a very numerous and powerful army with him, hands enough to despatch a dispirited enemy, so that the enemy might have been scattered by the ordinary fate of war; but God himself would appear in this great and decisive battle, and draw up the artillery of heaven against the Canaanites, to demonstrate to this people that they got not this land in possession by their own sword, neither did their own arm save them, but God's right hand and his arm, Psa 44:3. The Lord discomfited them before Israel. Israel did what they could, and yet God did all. [1.] It must needs be a very great terror and confusion to the enemy to perceive that heaven itself fought against them; for who can contest with, flee from, or fence against, the powers of heaven? They had affronted the true God and robbed him of his honour by worshipping the host of heaven, giving that worship to the creature which is due to the Creator only; and now the host of heaven fights against them, and even that part of the creation which they had idolized is at war with them, and even triumphs in their ruin, Jer 8:2. There is no way of making any creature propitious to us, no, not by sacrifice nor offering, but only by making our peace with God and keeping ourselves in his love. This had been enough to make them an easy prey to the victorious Israelites, yet this was not all. [2.] Besides the terror struck upon them, there was a great slaughter made of them by hail-stones, which were so large, and came down with such a force, that more were killed by the hail-stones than by the sword of the Israelites, though no doubt they were busy. God himself speaks to Job of treasures, or magazines, of snow and hail, which he has reserved for the day of battle and war (Job 38:22, Job 38:23), and here they are made use of to destroy the Canaanites. Here was hail, shot from God's great ordnance, that, against whomsoever it was directed, was sure to hit (and never glanced upon the Israelites mixed with them), and wherever it hit was sure to kill. See here how miserable those are that have God for their enemy, and how sure to perish; it is a fearful thing to fall into his hands, for there is no fleeing out of them. Some observe that Beth-horon lay north of Gibeon, Azekah and Makkedah lay south, so that they fled each way but, which way soever they fled, the hail-stones pursued them, and met them at every turn.

2. The great faith of Joshua, and the power of God crowning it with the miraculous arrest of the sun, that the day of Israel's victories might be prolonged, and so the enemy totally defeated. The hail-stones had their rise no higher than the clouds, but, to show that Israel's help came from above the clouds, the sun itself, who by his constant motion serves the whole earth, by halting when there was occasion served the Israelites, and did them a kindness. The sun and moon stood still in their habitation, at the light of thy arrows which gave the signal, Hab 3:11.

(1.) Here is the prayer of Joshua that the sun might stand still. I call it his prayer, because it is said (Jos 10:12) he spoke to the Lord; as Elijah, though we read (1Ki 17:1) only of his prophesying of the drought, yet is said (Jam 5:17) to pray for it. Observe, [1.] An instance of Joshua's unwearied activity in the service of God and Israel, that though he had marched all night and fought all day, and, one might expect, would be inclined to repose himself and get a little sleep, and give his army some time to rest - that, like the hireling, he would earnestly desire the shadow, and bid the night welcome, when he had done such a good day's work - yet, instead of this, he wishes for nothing so much as the prolonging of the day. Note, Those that wait on the Lord and work for him shall renew their strength, shall run and not be weary, shall walk and not faint, Isa 40:31. [2.] An instance of his great faith in the almighty power of God, as above the power of nature, and able to control and alter the usual course of it. No doubt Joshua had an extraordinary impulse or impression upon his spirit, which he knew to be of divine origin, prompting him to desire that this miracle might be wrought upon this occasion, else it would have been presumption in him to desire or expect; the prayer would not have been granted by the divine power, if it had not been dictated by the divine grace. God wrought this faith in him, and then said, " According to thy faith, and thy prayer of faith, be it unto thee. "It cannot be imagined, however, that such a thing as this should have entered into his mind if God had not put it there; a man would have had a thousand projects in his head for the completing of the victory before he would have thought of desiring the sun to stand still; but even in the Old Testament saints the Spirit made intercession according to the will of God. What God will give he inclines the hearts of his praying people to ask, and for what he will do he will be enquired of, Eze 36:37. Now, First, It looked great for Joshua to say, Sun, stand thou still. His ancestor Joseph had indeed dreamed that the sun and moon did homage to him; but who would have thought that, after it had been fulfilled in the figure, it should be again fulfilled in the letter to one of his posterity? The prayer is thus expressed with authority, because it was not an ordinary prayer, such as is directed and supported only by God's common providence or promise, but the prayer of a prophet at this time divinely inspired for this purpose; and yet it intimates to us the prevalency of prayer in general, so far as it is regulated by the word of God, and may remind us of that honour put upon prayer (Isa 45:11), Concerning the work of my hands command you me. He bids the sun stand still upon Gibeon, the place of action and the seat of war, intimating that what he designed in this request was the advantage of Israel against their enemies; it is probable that the sun was now declining, and that he did not call for the lengthening out of the day until he observed it hastening towards it period. He does likewise, in the name of the King of kings, arrest the moon, perhaps because it was requisite for the preserving of the harmony and good order of the spheres that the course of the rest of the heavenly bodies should be stayed likewise, otherwise, while the sun shone, he needed not the moon; and here he mentions the valley of Ajalon, which was near to Gibeon, because there he was at that time. Secondly, It was bold indeed to say so before Israel, and argues a very strong assurance of faith. If the event had not answered the demand, nothing could have been a greater slur upon him; the Israelites would have concluded he was certainly going mad, or he would never have talked so extravagantly. But he knew very well God would own and answer a petition which he himself directed to be drawn up and presented, and therefore was not afraid to say before all Israel, calling them to observe this work of wonder, Sun, stand thou still, for he was confident in him whom he had trusted. He believed the almighty power of God, else he could not have expected that the sun, going on in its strength, driving in a full career, and rejoicing as a strong man to run a race, should be stopped in an instant. He believed the sovereignty of God in the kingdom of nature, else he could not have expected that the established law and course of nature should be changed and interrupted, the ordinances of heaven, and the constant usage according to these ordinances, broken in upon. And he believed God's particular favour to Israel above all people under the sun, else he could not have expected that, to favour them upon an emergency with a double day, he should (which must follow of course) amaze and terrify so great a part of the terrestrial globe with a double night at the same time. It is true, he causeth the sun to shine upon the just and the unjust; but for this once the unjust shall wait for it beyond the usual time, while, in favour to righteous Israel, it stands still.

(2.) The wonderful answer to this prayer. No sooner said than done (Jos 10:13): The sun stood still, and the moon staid. Notwithstanding the vast distance between the earth and the sun, at the word of Joshua the sun stopped immediately; for the same God that rules in heaven above rules at the same time on this earth, and, when he pleases, even the heavens shall hear the earth, as here. Concerning this great miracle it is here said, [1.] That it continued a whole day, that is, the sun continued as long again above the horizon as otherwise it would have done. It is commonly supposed to have been about the middle of summer that this happened, when, in that country, it was about fourteen hours between sun and sun, so that this day was about twenty-eight hours long; yet, if we suppose it to have been at that time of the year when the days are at the shortest, it will be the more probable that Joshua should desire and pray for the prolonging of the day. [2.] That hereby the people had full time to avenge themselves of their enemies, and to give them a total defeat. We often read in history of battles which the night put an end to, the shadows of which favoured the retreat of the conquered; to prevent this advantage to the enemy in their flight, the day was doubled, that the hand of Israel might find out all their enemies; but the eye and hand of God can find them out without the help of the sun's light, for to him the night shineth as the day, Psa 139:12. Note, Sometimes God completes a great salvation in a little time, and makes but one day's work of it. Perhaps this miracle is alluded to Zec 14:6, Zec 14:7, where the day of God's fighting against the nations is said to be one day, and that at evening time it shall be light, as here. And, [3.] That there was never any day like it, before or since, in which God put such an honour upon faith and prayer, and upon Israel's cause; never did he so wonderfully comply with the request of a man, nor so wonderfully fight for his people. [4.] This is said to be written in the book of Jasher, a collection of state-poems, in which the poem made upon this occasion was preserved among the rest; probably the same with that book of the wars of the Lord (Num 21:14), which afterwards was continued and carried on by one Jasher. Those words, Sun, stand thou still upon Gibeon, and thou moon in the valley of Ajalon, sounding metrical, are supposed to be taken from the narrative of this event as it was found in the book of Jasher. Not that the divine testimony of the book of Joshua needed confirmation from the book of Jasher, a human composition; but to those who had that book in their hands it would be of use to compare this history with it, which warrants the appeals the learned make to profane history for corroborating the proofs of the truth of sacred history. [5.] But surely this stupendous miracle of the standing still of the sun was intended for something more than merely to give Israel so much the more time to find out and kill their enemies, which, without this, might have been done the next day. First, God would hereby magnify Joshua (Jos 3:7), as a particular favourite, and one whom he did delight to honour, being a type of him who has all power both in heaven and in earth and whom the winds and the seas obey. Secondly, He would hereby notify to all the world what he was doing for his people Israel here in Canaan; the sun, the eye of the world, must be fixed for some hours upon Gibeon and the valley of Ajalon, as if to contemplate the great works of God there for Israel, and so to engage the children of men to look that way, and to enquire of this wonder done in the land, 2Ch 32:31. Proclamation was hereby made to all the neighbouring nations. Come, behold the works of the Lord (Psa 46:8), and say, What nation is there so great as Israel is, who has God so nigh unto them? One would have supposed that this would bring such real ambassadors as the Gibeonites pretended to be from a very far country, to court the friendship of Israel because of the name of the Lord their God. Thirdly, He would hereby convince and confound those idolaters that worshipped the sun and moon and gave divine honours to them, by demonstrating that they were subject to the command of the God of Israel, and that, as high as they were, he was above them; and thus he would fortify his people against temptations to this idolatry, which he foresaw they would be addicted to (Deu 4:19), and which, notwithstanding this, they afterwards corrupted themselves with. Fourthly, This miracle signified (it is the learned bishop Pierson's notion) that in the latter days, when the light of the world was tending towards a light of darkness, the Sun of righteousness, even our Joshua, should arise (Mal 4:2), give check to the approaching night, and be the true light. To which let me add that when Christ conquered our spiritual enemies upon the cross the miracle wrought on the sun was the reverse of this; it was then darkened as if it had gone down at noon, for Christ needed not the light of the sun to carry on his victories: he then made darkness his pavilion. And, Lastly, The arresting of the sun and moon in this day of battle prefigured the turning of the sun into darkness, and the moon into blood, in the last great and terrible day of the Lord.

Matthew Henry: Jos 10:15-27

It was a brave appearance, no doubt, which the five kings made when they took the field for the reducing of Gibeon, and a brave army they had following them; but they were all routed, put into disorder first, and then brought to destruction by the hail-stones. And now Joshua thought, his work being done, he might go with his army into quarters of refreshment. Accordingly it was resolved, perhaps in a council of war, that they should presently return to the camp at Gilgal (Jos 10:15), till they should receive orders from God to take possession of the country they had now conquered; but he soon finds he has more work cut out for him. The victory must be pursued, that the spoils might be divided. Accordingly he applies himself to it with renewed vigour.

I. The forces that had dispersed themselves must be followed and smitten. When tidings were brought to Joshua where the kings were he ordered a guard to be set upon them for the present (Jos 10:18), reserving them for another day of destruction, and to be brought forth to a day of wrath, Job 21:30. He directs his men to pursue the common soldiers, as much as might be, to prevent their escaping to the garrisons, which would strengthen them, and make the reduction of them the more difficult, Jos 10:19. Like a prudent general, he does that first which is most needful, and defers his triumphs till he has completed his conquests; nor was he in such haste to insult over the captive kings but that he would first prevent the rallying again of their scattered forces. The result of this vigorous pursuit was, 1. That a very great slaughter was made of the enemies of God and Israel. And, 2. The field was cleared of them, so that none remained but such as got into fenced cities, where they would not long be safe themselves, nor were they capable of doing any service to the cities that sheltered them, unless they could have left their fears behind them. 3. None moved his tongue against any of the children of Israel, Jos 10:21. This expression intimates, (1.) Their perfect safety and tranquillity; some think it should be read (from Exo 11:7), Against any of the children of Israel did not a dog move his tongue; no, not against any one man of them. They were not threatened by any danger at all after their victory, no, not so much as the barking of a dog. Not one single Israelite (for the original makes it so particular) was brought into any distress, either in the battle or in the pursuit. (2.) Their honour and reputation; no man had any reproach to cast upon them, nor an ill word to give them. God not only tied the hands, but stopped the mouths, of their enraged enemies, and put lying lips to silence. (3.) The Chaldee paraphrase makes it an expression of their unalloyed joy for this victory, reading it, There was no hurt nor loss to the children of Israel, for which any man should afflict his soul. When the army came to be reviewed after the battle, there was none slain, none wounded, none missing. Not one Israelite had occasion to lament either the loss of a friend or the loss of a limb, so cheap, so easy, so glorious, was this victory.

II. The kings that had hidden themselves must now be called to an account, as rebels against the Israel of God, to whom, by the divine promise and grant, this land did of right belong and should have been surrendered upon demand. See here,

1. How they were secured. The cave which they fled to, and trusted in for a refuge, became their prison, in which they were clapped up, till Joshua sat in judgment on them, Jos 10:18. It seems they all escaped both the hail-stones and the sword, God so ordering it, not in kindness to them, but that they might be reserved for a more solemn and terrible execution; as, for this cause, Pharaoh survived the plagues of Egypt, and was made to stand, that God might in him show his power, Exo 9:16. They all fled, and met at the same place, Providence directing them; and now those who were lately consulting against Israel were put upon new counsels to preserve themselves and agreed to take shelter in the same cave. The information brought to Joshua of this is an evidence that there were those of the country, who knew the holes and fastnesses of it, that were in his interests. And the care Joshua took to keep them there when they were there, as it is an instance of his policy and presence of mind, even in the heat of action, so, in the result of their project, it shows how those not only deceive themselves, but destroy themselves, who think to hide themselves from God. Their refuge of lies will but bind them over to God's judgment.

2. How they were triumphed over. Joshua ordered them to be brought forth out of the cave, set before him as at the bar, and their names called over, Jos 10:22, Jos 10:23. And when they either were bound and cast upon the ground unable to help themselves, or threw themselves upon the ground, humbly to beg for their lives, he called for the general officers and great men, and commanded them to trample upon these kings, and set their feet upon their necks, not in sport and to make themselves and the company merry, but with the gravity and decorum that became the ministers of the divine justice who were not herein to gratify any pride or passion of their own, but to give glory to the God of Israel as higher than the highest, who treads upon princes as mortar (Isa 41:25), and is terrible to the kings of the earth, Psa 76:12. The thing does indeed look barbarous, thus to insult over men in misery, who had suddenly fallen from the highest pitch of honour into this disgrace. It was hard for crowned heads to be thus trodden upon, not by Joshua himself (that might better have been borne), at least not by him only, but by all the captains of the army. Certainly it ought not to be drawn into a precedent, for the case was extraordinary, and we have reason to think it was by divine direction and impulse that Joshua did this. (1.) God would hereby punish the abominable wickedness of these kings, the measure of whose iniquity was now full. And, by this public act of justice done upon these ringleaders of the Canaanites in sin, he would possess his people with the greater dread and detestation of those sins of the nations that God cast out from before them, which they would be tempted to imitate. (2.) He would hereby have the promise by Moses made good (Deu 33:29), Thou shalt tread upon their high places, that is, their great men, which should the rather be speedily fulfilled in the letter because they are the very last words of Moses that we find upon record. (3.) He would hereby encourage the faith and hope of his people Israel in reference to the wars that were yet before them. Therefore Joshua said (Jos 10:25): Fear not, nor be dismayed. [1.] "Fear not these kings, nor any of theirs, as if there were any danger of having this affront now put upon them in after-time revenged upon yourselves, a consideration which keeps many from being insolent towards those they have at their mercy, because they know not how soon the uncertain fate of war may turn the same wheel upon themselves; but you need not fear that any should rise up ever to revenge this quarrel."[2.] "Fear not any other kings, who may at any time be in confederacy against you, for you see these brought down, whom you thought formidable. Thus shall the Lord do to all your enemies; now that they begin to fall, to fall so low that you may set your feet on their necks, you may be confident that they shall not prevail, but shall surely fall before you, "Est 6:13. (4.) He would hereby give a type and figure of Christ's victories over the powers of darkness, and believers' victories through him. All the enemies of the Redeemer shall be made his footstool, Psa 110:1. And see Psa 18:40. The kings of the earth set themselves against him (Psa 2:2), but sooner or later we shall see all things put under Him (Heb 2:8), and principalities and powers made a show of, Col 2:15. And in these triumphs we are more than conquerors, may tread upon the lion and adder (Psa 91:13), may ride on the high places of the earth (Isa 58:14), and may be confident that the God of peace shall tread Satan under our feet, shall do it shortly and do it effectually, Rom 16:20. See Psa 149:8, Psa 149:9.

3. How they were put to death. Perhaps, when they had undergone that terrible mortification of being trodden upon by the captains of Israel, they were ready to say, as Agag, Surely the bitterness of death is past, and that sufficient unto them was this punishment which was inflicted by many; but their honours cannot excuse their lives, their forfeited devoted lives. Joshua smote them with the sword, and then hanged up their bodies till evening, when they were taken down, and thrown into the cave in which they had hidden themselves, Jos 10:26, Jos 10:27. That which they thought would have been their shelter was made their prison first and then their grave; so shall we be disappointed in that which we flee to from God: yet to good people the grave is still a hiding-place, Job 14:13. If these five kings had humbled themselves in time, and had begged peace instead of waging war, they might have saved their lives; but now the decree had gone forth, and they found no place for repentance, or the reversal of the judgment; it was too late to expect it, though perhaps they sought it carefully with tears.

Matthew Henry: Jos 10:28-43

We are here informed how Joshua improved the late glorious victory he had obtained and the advantages he had gained by it, and to do this well is a general's praise.

I. Here is a particular account of the several cities which he immediately made himself master of. 1. The cities of three of the kings whom he had conquered in the field he went and took possession of, Lachish (Jos 10:31, Jos 10:32), Eglon (Jos 10:34, Jos 10:35), and Hebron, Jos 10:36, Jos 10:37. The other two, Jerusalem and Jarmuth, were not taken at this time; perhaps his forces were either so much fatigued with what they had done or so well content with what they had got that they had no mind to attack those places, and so they let slip the fairest opportunity they could ever expect of reducing them with ease, which afterwards was not done without difficulty, Jdg 1:8; 2Sa 5:6. 2. Three other cities, and royal cities too, he took: Makkedah, into the neighbourhood of which the five kings had fled, which brought Joshua and his forces thither in pursuit of them, and so hastened its ruin (Jos 10:28), Libnah (Jos 10:29, Jos 10:30), and Debir, Jos 10:38, Jos 10:39. 3. One king that brought in his forces for the relief of Lachish, that had lost its king, proved to meddle to his own hurt; it was Horam king of Gezer, who, either in friendship to his neighbours or for his own security, offered to stop the progress of Joshua's arms, and was cut off with all his forces, Jos 10:33. Thus wicked men are often snared in their counsels, and, by opposing God in the way of his judgments, bring them the sooner on their own heads.

II. A general account of the country which was hereby reduced and brought into Israel's hands (Jos 10:40-42), that part of the land of Canaan of which they first got possession, which lay south of Jerusalem, and afterwards fell, for the most part, to the lot of the tribe of Judah. Observe in this narrative,

1. The great speed Joshua made in taking these cities, which, some think, is intimated in the manner of relating it, which is quick and concise. He flew like lightning from place to place; and though they all stood it out to the last extremity, and none of these cities opened their gates to him, yet in a little time he got them all into his hands, summoned them, and seized them, the same day (Jos 10:28), or in two days, Jos 10:32. Now that they were struck with fear, by the defeat of their armies and the death of their kings, Joshua prudently followed his blow. See what a great deal of work may be done in a little time, if we will but be busy and improve our opportunities.

2. The great severity Joshua used towards those he conquered. He gave no quarter to man, woman, nor child, put to the sword all the souls (Jos 10:28, Jos 10:30, Jos 10:32, Jos 10:35, etc.), utterly destroyed all that breathed (Jos 10:40), and left none remaining. Nothing could justify this military execution but that herein they did as the Lord God of Israel commanded (Jos 10:40), which was sufficient not only to bear them out, and save them for the imputation of cruelty, but to sanctify what they did, and make it an acceptable piece of service to his justice. God would hereby, (1.) Manifest his hatred of the idolatries and other abominations which the Canaanites had been guilty of, and leave us to judge how great the provocation was which they had given him by the greatness of the destruction which was brought upon them when the measure of their iniquity was full. (2.) He would hereby magnify his love to his people Israel, in giving so many men for them, and people for their life, Isa 43:4. When the heathen are to be cast out to make room for this vine (Psa 80:8) divine justice appears more prodigal than ever of human blood, that the Israelites might find themselves for ever obliged to spend their lives to the glory of that God who had sacrificed so many of the lives of his creatures to their interest. (3.) Hereby was typified the final and eternal destruction of all the impenitent implacable enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath, and shall have judgment without mercy. Nations that forget God shall be turned into hell, and no reproach at all to God's infinite goodness.

3. The great success of this expedition. The spoil of these cities was now divided among the men of war that plundered them; and the cities themselves, with the land about them, were shortly to be divided among the tribes, for the Lord fought for Israel, Jos 10:42. They could not have gotten the victory if God had not undertaken the battle; then we conquer when God fights for us; and, if he be for us, who can be against us?

Keil-Delitzsch: Jos 10:1-4

The report that Joshua had taken Ai, and put it, like Jericho, under the ban, and that the Gibeonites had concluded a treaty with Israel, filled Adonizedek the king of Jerusalem with alarm, as Gibeon was a large town, like one of the king's towns, even larger than Ai, and its inhabitants were brave men. He therefore joined with the kings of Hebron, Jarmuth, Lachish, and Eglon, to make a common attack upon Gibeon, and punish it for its alliance with the Israelites, and at the same time to put a check upon the further conquests of Israel. Adonizedek , i.e., lord of righteousness, is synonymous with Melchizedek (king of righteousness), and was a title of the Jebusite kings, as Pharaoh was of the Egyptian. Jerusalem , i.e., the founding or possession of peace, called Salem in the time of Abraham (Gen 14:18), was the proper name of the town, which was also frequently called by the name of its Canaanitish inhabitants Jebus (Jdg 19:10-11; 1Ch 11:4), or "city of the Jebusite"( Ir-Jebusi , Jdg 19:11), sometimes also in a contracted form, Jebusi ( היבוּסי , Jos 18:16, Jos 18:28; Jos 15:8; 2Sa 5:8).

(Note: In our English version, we have the Hebrew word itself simply transposed in Jos 18:16, Jos 18:28; whilst it is rendered "the Jebusite"in Jos 15:8, and "the Jebusites"in 2Sa 5:8. - Tr.)

On the division of the land it was allotted to the tribe of Benjamin (Jos 18:28); but being situated upon the border of Judah (Jos 15:8), it was conquered, and burned by the sons of Judah after the death of Joshua (Jdg 1:8). It was very soon taken again and rebuilt by the Jebusites, whom the sons of Judah were unable to destroy (Jos 15:63; Jdg 19:10-12), so that both Benjaminites and Judahites lived there along with the Jebusites (Jdg 1:21; Jos 15:63); and the upper town especially, upon the summit of Mount Zion, remained as a fortification in the possession of the Jebusites, until David conquered it (2Sa 5:6.), made it the capital of his kingdom, and called it by his own name, "the city of David,"after which the old name of Jebus fell into disuse. Hebron , the town of Arba the Anakite (Jos 14:15, etc.; see at Gen 23:2), was twenty-two Roman miles south of Jerusalem, in a deep and narrow valley upon the mountains of Judah, a town of the greatest antiquity (Num 13:22), now called el Khalil , i.e., the friend (of God), with reference to Abraham's sojourn there. The ruins of an ancient heathen temple are still to be seen there, as well as the Haram, built of colossal blocks, which contains, according to Mohammedan tradition, the burial-place of the patriarchs (see at Gen 23:17). Jarmuth , in the lowlands of Judah (Jos 15:35; Neh 11:29), according to the Onom. ( s. v. Jermus ) a hamlet, Jermucha ( Ἰερμοχωῶς ), ten Roman miles from Eleutheropolis, on the road to Jerusalem, is the modern Jarmuk , a village on a lofty hill, with the remains of walls and cisterns of a very ancient date, the name of which, according to Van de Velde (Mem. pp. 115-6), is pronounced Tell 'Armuth by the Arabs (see Rob. Pal. ii. p. 344). Lachish , in the lowlands of Judah (Jos 15:39), was fortified by Rehoboam (2Ch 11:9), and besieged by Sennacherib and Nebuchadnezzar (2Ki 18:14; 2Ki 19:8; Jer 34:7), and was still inhabited by Jews after the return from the captivity (Neh 11:30). It is probably to be found in Um Lakis , an old place upon a low round hill, covered with heaps of small round stones thrown together in great confusion, containing relics of marble columns; it is about an hour and a quarter to the west of Ajlun, and seven hours to the west of Eleutheropolis.

(Note: It is true that Robinson dispute the identity of Um Lakis with the ancient Lachish (Pal. ii. p. 388), but "not on any reasonable ground"( Van de Velde , Mem. p. 320). The statement in the Onom . ( s. v. Lochis ), that it was seven Roman miles to the south of Eleutheropolis, cannot prove much, as it may easily contain an error in the number, and Robinson does not admit its authority even in the case of Eglon (Pal. ii. p. 392). Still less can Knobel's conjecture be correct, that it is to be found in the old place called Sukkarijeh , two hours and a half to the south-west of Beit Jibrin (Eleutheropolis), as Sukkarijeh is on the east of Ajlun, whereas, according to Jos 10:31-36, Lachish is to be sought for on the west of Eglon.)

Eglon: also in the lowlands of Judah (Jos 15:39). The present name is Ajlân , a heap of ruins, about three-quarters of an hour to the east of Um Lakis (see Rob. Pal. ii. p. 392, and Van de Velde , Mem. p. 308). In the Onom. ( s. v. Eglon ) it is erroneously identified with Odollam ; whereas the situation of Agla , "at the tenth stone, as you go from Eleutheropolis to Gaza"( Onom. s. v. Βηθαλαΐ́μ , Bethagla ), suits Eglon exactly.

Keil-Delitzsch: Jos 10:5

These five kings marched against Gibeon and besieged the town. The king of Jerusalem headed the expedition, as his town was so near to Gibeon that he was the first to fear an attack from the Israelites.

Keil-Delitzsch: Jos 10:6-11

The Gibeonites then sent to Joshua to the camp at Gilgal, and entreated him to come to his help as speedily as possible. "Slack not thy hand from thy servants," i.e., withhold not thy help from us. The definition appended to "the kings of the Amorites"(" that dwelt in the mountains ") is to be understood a potiori , and does not warrant us in drawing the conclusion, that all the towns mentioned in Jos 10:3 were in the mountains of Judah. The Amorites who dwelt in the mountains were the strongest of all the Canaanites.

Jos 10:7

In accordance with this petition Joshua advanced from Gilgal ( ויּעל , not went up) with all the people of war, even ( vav expl. ) all the men of valour.

Jos 10:8

The Lord then renewed the assurance of His help in this particular war, in which Joshua was about to fight for the first time with several allied kings of Canaan (cf. Jos 2:24; Jos 6:2; Jos 8:1, Jos 8:18).

Jos 10:9

Joshua came suddenly upon them (the enemy), as he had marched the whole night from Gilgal, i.e., had accomplished the entire distance in a night. Jiljilia is fully fifteen miles from el-Jib.

Jos 10:10

"Jehovah threw them into confusion," as He had promised in Exo 23:27, and in all probability, judging from Jos 10:11, by dreadful thunder and lightning (vid., 1Sa 7:10; Psa 18:15; Psa 144:6 : it is different in Exo 14:24). "Israel smote them in a great slaughter at Gibeon, and pursued them by the way of the ascent of Bethhoron," i.e., Upper Bethhoron ( Beit Ur, el-Foka ), which was nearest to Gibeon, only four hours distant on the north-west, on a lofty promontory between two valleys, one on the north, the other on the south, and was separated from Lower Bethhoron, which lies further west, by a long steep pass, from which the ascent to Upper Bethhoron is very steep and rocky, though the rock has been cut away in many places now, and a path made by means of steps (see Rob. Pal. iii. p. 59). This pass between the two places leads downwards from Gibeon towards the western plain, and was called sometimes the ascent, or going up to Bethhoron, and sometimes the descent, or going down from it (Jos 10:11), ἀνάβασις καὶ κατάβασις Βαιθωρῶν (1 Macc. 3:16, 24). Israel smote the enemy still further, "to Azekah and Makkedah:" so far were they pursued and beaten after the battle (cf. Jos 10:16, Jos 10:21). If we compare Jos 10:11, according to which the enemy was smitten, from Bethhoron to Azekah, by a violent fall of hail, it is very evident that the two places were on the west of Bethhoron. And it is in perfect harmony with this that we find both places described as being in the lowland; Azekah in the hill-country between the mountains and the plain (Jos 15:35), Makkedah in the plain itself (Jos 15:41). Azekah , which was fortified by Rehoboam (2Ch 11:9), besieged by Nebuchadnezzar (Jer 34:7), and still inhabited after the captivity (Neh 11:30), was not far from Socoh, according to Jos 15:35; whilst sideways between the two was Ephes-dammim (1Sa 17:1). Van de Velde has discovered the latter in the ruins of Damûm , about an hour's journey east by south from Beit Nettif (Mem. p. 290), and consequently imagines that Azekah is to be found in the village of Ahbek , which stands upon a lofty mountain-top a mile and a half to the north of Damûm, and about four of five miles N.N.E. of Shuweikeh, supposing this to be Aphek . The statement in the Onom. ( s. v. Ἀζηκά ), ἀνάμεσον Ἐλευθεροπολεως καὶ Αἰλίας , agrees with this. Makkedah is described in the Onom. as being eight Roman miles to the east of Eleutheropolis, and hence Knobel supposes it to have been near Terkumieh , or Morak ; but he is wrong in his supposition, as in that case it would have been in the hill-country or upon the mountains, whereas it was one of the towns in the plain (Jos 15:41). Van de Velde 's conjecture (p. 332) is a much more probable one, viz., that it is to be found in Summeil , a considerable village on an eminence in the plain, with a large public well 110 feet deep and 11 feet in diameter, with strongly built walls of hewn stones, where there is also part of an old wall, which to all appearance must formerly have belonged to a large square castle built of uncemented stones, resembling in some respects the oldest foundation wall of Beit Jibrin ( Rob. Pal. ii. p. 368). It is two hours and a half to the north-west of Beit Jibrin, and there Van de Velde discovered the large cave (see at Jos 10:16), which Robinson has not observed (see his Journey through Syria and Palestine).

Jos 10:11

The large stones which the Lord threw upon the flying foe at the slope of Bethhoron were hail-stones (see Isa 30:30), not stone-hail, or a shower of stones, but a terrible hail-storm, in which hail fell upon the foe in pieces as large as stones (see Wis. 46:6), and slew a greater number of them than the swords of the Israelites. This phenomenon, which resembled the terrible hail in Egypt (Exo 9:24), was manifestly a miraculous occurrence produced by the omnipotent power of God, inasmuch as the hail-stones slew the enemy without injuring the Israelites, who were pursuing them. By this the Israelites were to be made to see that it was not their own power, but the supernatural help of their God, which had given them the victory; whilst the enemy discovered that it was not only the people of Israel, but the God of Israel, that had devoted them to destruction.

Keil-Delitzsch: Jos 10:12-15

In firm reliance upon the promise of God (Jos 10:8), Joshua offered a prayer to the Lord during the battle, that He would not let the sun go down till Israel had taken vengeance upon their foes; and the Lord hearkened to the prayer of His servant, and the sun hastened not to go down till the defeat of the Amorites was accomplished. This miraculous victory was celebrated by the Israelites in a war-song, which was preserved in the "book of the Righteous." The author of the book of Joshua has introduced the passage out of this book which celebrates the mighty act of the Lord for the glorification of His name upon Israel, and their foes the Amorites. It is generally admitted, that Jos 10:12-15 contain a quotation from the "book of Jasher,"mentioned in Jos 10:13. This quotation, and the reference to the work itself, are analogous to the notice of "the book of the wars of the Lord,"in Num 21:14, and to the strophes of a song which are there interwoven with the historical narrative; the object being, not to confirm the historical account by referring to an earlier source, but simply to set forth before other generations the powerful impression which was made upon the congregation by these mighty acts of the Lord. The "book of Jasher," i.e., book of the upright, or righteous man, that is to say, of the true members of the theocracy, or godly men. ישׁר ( Jasher , the righteous) is used to denote the genuine Israelite, in the same sense as in Num 23:10, where Balaam calls the Israelites "the righteous,"inasmuch as Jehovah, the righteous and upright one (Deu 32:4), had called them to be His people, and to walk in His righteousness. In addition to this passage, the "book of the righteous ( Jasher )"is also mentioned in 2Sa 1:18, as a work in which was to be found David's elegy upon Saul and Jonathan. From this fact it has been justly inferred, that the book was a collection of odes in praise of certain heroes of the theocracy, with historical notices of their achievements interwoven, and that the collection was formed by degrees; so that the reference to this work is neither a proof that the passage has been interpolated by a later hand, nor that the work was composed at a very late period. That the passage quoted from this work is extracted from a song is evident enough, both from the poetical form of the composition, and also from the parallelism of the sentences. The quotation, however, does not begin with ויּאמר ( and he said ) in Jos 10:12 , but with תּת בּיום ( in the day when the Lord delivered ) in Jos 10:12 , and Jos 10:13 and Jos 10:14 also form part of it; so that the title of the book from which the quotation is taken is inserted in the middle of the quotation itself. In other cases, unquestionably, such formulas of quotation are placed either at the beginning (as in Num 21:14, Num 21:27; 2Sa 1:18), or else at the close of the account, which is frequently the case in the books of Kings and Chronicles; but it by no means follows that there were no exceptions to this rule, especially as the reason for mentioning the original sources is a totally different one in the books of Kings, where the works cited are not the simple vouchers for the facts related, but works containing fuller and more elaborate accounts of events which have only been cursorily described. The poetical form of the passage in Jos 10:13 also leaves no doubt whatever that Jos 10:13 and Jos 10:14 contain the words of the old poet, and are not a prose comment made by the historian upon the poetical passage quoted. The only purely historical statement in Jos 10:15; and this is repeated in Jos 10:43, at the close of the account of the wars and the victory. But this literal repetition of Jos 10:15 in Jos 10:43, and the fact that the statement, that Joshua returned with all the people to the camp at Gilgal, anticipates the historical course of the events in a very remarkable manner, render it highly probable, it not absolutely certain, that Jos 10:15 was also taken from the book of the righteous.

In the day when Jehovah delivered up the Amorites to the children of Israel ("before,"as in Deu 2:31, Deu 2:33, etc.), Joshua said before the eyes (i.e., in the presence) of Israel, so that the Israelites were witnesses of his words (vid., Deu 31:7): " Sun, stand still (wait) at Gibeon; and, Moon, in the valley of Ajalon ." דּמם , to be silent, to keep one's self quiet or still, to wait (1Sa 14:9). The address to the sun and moon implies that they both of them stood, or were visible in the heavens at the time; and inasmuch as it was spoken to the Lord, involves a prayer that the Lord and Creator of the world would not suffer the sun and moon to set till Israel had taken vengeance upon its foes. This explanation of the prayer is only to be found, it is true, in the statement that the sun and moon stood still at Joshua's word; but we must imagine it as included in the prayer itself. גּוי without an article, when used to denote the people of Israel, is to be regarded as a poetical expression. In the sequel ( Jos 10:13 ) the sun only is spoken of: "and the sun stood still in the midst of heaven, and hasted not to go down about a whole day." The poetical word אוּץ , to press or hurry, is founded upon the idea that the sun runs its course like a strong man, with vigour, and without weariness or cessation (Psa 19:6-7). It follows from this, that Joshua merely prayed for the day to be lengthened, i.e., for the setting of the sun to be delayed; and that he included the moon (Jos 10:12), simply because it was visible at the time. But even if this is the case, we are not therefore to conclude, as C. v. Lapide , Clericus , and others have done, that Joshua spoke these words in the afternoon, when the sun was beginning to set, and the moon had already risen. The expression השּׁמים בּחצי , "in the half," i.e., the midst, "of the sky," is opposed to this view, and still more the relative position of the two in the sky, the sun at Gibeon and the moon in the valley of Ajalon, i.e., in the fine broad basin on the north side of Yalo (see at Jos 19:42), the present Merj Ibn Omeir ( Rob. iii. p. 63, 64), which is four hours' journey to the west of Gibeon. As Joshua smote the enemy at Gibeon, and they fled to the south-west, he was not doubt on the west of Gibeon when he commanded the sun and moon to stand still; and therefore from his point of view the sun would be in the east when it stood over Gibeon, and the moon in the far west when it stood over the valley of Ajalon. But that could only be the case before noon, a few hours after sunrise, when the moon had not yet set in the western sky. In all probability the battle took place quite early in the morning, as Joshua had marched from Gilgal the night before, and fell quite suddenly upon the enemy (Jos 10:9). But after the conflict had lasted for some hours, and Joshua began to be anxious lest he should be unable to overcome the enemy before night came on, he addressed the prayer to the Lord to lengthen out the day, and in a short time saw his prayer so far fulfilled, that the sun still stood high up in the sky when the enemy was put to flight. We take for granted that these words were spoken by Joshua before the terrible hail-storm which fell upon the enemy in their flight, when they were near Bethhoron, which is about two hours from Gibeon, and smote them to Azekah. There is nothing to prevent our assuming this. The fact, that in the historical account the hail is mentioned before the desire expressed by Joshua and the fulfilment of that desire, may be explained on the simple ground, that the historian, following the order of importance, relates the principal incident in connection with the battle first, before proceeding to the special point to be cited from the book of the righteous. תמים כּיום , " towards (about, or as it were) a whole day ,"neither signifies "when the day was ended"( Clericus ), nor "as it usually does when the day is perfected or absolutely finished"( Rosenmüller ); but the sun did not hasten or press to go down, delayed its setting, almost a whole day (" day "being the time between sunrise and sunset).

What conception are we to form of this miraculous event? It is not stated that the sun actually stood still in one spot in the heavens-say, for instance, in the zenith. And if the expression, "the sun stood still in the midst of heaven,"which is added as an explanation of ויּדּום , is so pressed as to mean that the sun as miraculously stopped in its course, this is hardly reconcilable with לבוא אץ לא , "it hasted not to go down,"as these words, if taken literally, merely denote a slower motion on the part of the sun, as many of the Rabbins have observed. All that is clearly affirmed in Jos 10:12 and Jos 10:13 is, that at Joshua's word the sun remained standing in the sky for almost a whole day longer. To this there is added, in Jos 10:14, "There was no day like that before it, or after it, that Jehovah hearkened to the voice of a man; for Jehovah fought for Israel." This expression must not be pressed too far, as the analogous passages ("there was none like him,"etc.) in 2Ki 18:5 and 2Ki 23:25 clearly show. They merely express this thought: no other day like this, which God so miraculously lengthened, ever occurred either before or afterwards. So much, therefore, is obvious enough from the words, that the writer of the old song, and also the author of the book of Joshua, who inserted the passage in his narrative, were convinced that the day was miraculously prolonged. At the same time, it must be borne in mind that it is not stated that God lengthened that day at the request of Joshua almost an entire day, or that He made the sun stand still almost a whole day, but simply that God hearkened to the voice of Joshua, i.e., did not permit the sun to go down till Israel had avenged itself upon its enemies. This distinction is not without importance: for a miraculous prolongation of the day would take place not only if the sun's course or sun's setting was delayed for several hours by the omnipotent power of God, and the day extended from twelve to eighteen or twenty hours, but also if the day seemed to Joshua and all Israel to be miraculously prolonged; because the work accomplished on that day was so great, that it would have required almost two days to accomplish it without supernatural aid. It is not easy to decide between these two opposite views; in fact, it is quite impossible if we go to the root of the matter. When we are not in circumstances to measure the length of the day by the clock, it is very easy to mistake its actual length, especially in the midst of the pressure of business or work. The Israelites at that time had neither sun-clocks nor any other kind of clock; and during the confusion of the battle it is hardly likely that Joshua, or any one else who was engaged in the conflict, would watch the shadow of the sun and its changes, either by a tree or any other object, so as to discover that the sun had actually stood still, from the fact that for hours the shadow had neither moved nor altered in length. Under such circumstances, therefore, it was quite impossible for the Israelites to decide whether it was in reality, or only in their own imagination, that the day was longer than others. To this there must be added the poetical character of the verses before us. When David celebrates the miraculous deliverance which he had received from the Lord, in these words, "In my distress I called upon the Lord ... . He heard my voice out of His temple ... . He bowed the heavens also, and came down ... . He sent from above, He took me, He grew me out of many waters"(Psa 18:7-17), who would ever think of interpreting the words literally, and supposing them to mean that God actually came down from the sky, and stretched out His hand to draw David out of the water? Or who would understand the words of Deborah, "They fought from heaven, the stars in their courses fought against Sisera"(Jdg 5:20), in their literal sense? The truthfulness of such utterances is to be sought for in the subjective sphere of religious intuition, and not in a literal interpretation of the words. And it may be just the same with these verses, without their actual contents being affected, if the day was merely subjectively lengthened, - that is to say, in the religious conviction of the Israelites. But even if the words really affirmed that a miraculous and objective lengthening of the day did actually take place, we should have no reason whatever for questioning the credibility of the statement.

All the objections that have been raised with reference to the reality or possibility of such a miracle, prove to have no force when we examine the subject more closely. Thus, for example, the objection that the annals of the other nations of the earth contain no account of any such miracle, which must have extended over the whole world, loses all its significance from the simple fact that there are no annals in existence belonging to other nations and reaching back to that time, and that it is altogether doubtful whether the miracle would extend far beyond the limits of Palestine. Again, an appeal to the unchangeableness of the motions of the stars according to eternal and unchangeable laws, is not adapted to prove the impossibility of such a miracle. The eternal laws of nature are nothing more than phenomena, or forms of manifestation, of those divine creative powers, the true character of which no mortal has ever fathomed. And does not the almighty Creator and Upholder of nature and all its forces possess the power so to direct and govern the working of these forces, as to make them subservient to the realization of His purposes of salvation? And lastly, the objection that a sudden stoppage of the revolution of the earth upon its axis would have dashed to pieces all the works of human hands that were to be found upon its surface, and hurled the earth itself, with its satellite the moon, out of their orbits, cannot prove anything, because it leaves out of sight the fact that the omnipotent hand of God, which not only created the stars, but gave them the power to revolve with such regularity in their orbits as long as this universe endures, and which upholds and governs all things in heaven and on earth, is not too short to guard against any such disastrous consequences as these. But to this we may add, that even the strictest and most literal interpretation of the words does not require us to assume, as the fathers and earlier theologians did, that the sun itself was miraculously made to stand still, but simply supposes an optical stopping of the sun in its course, - that is to say, a miraculous suspension of the revolution of the earth upon its axis, which would make it appear to the eye of an observer as if the sun itself were standing still. Knobel is by no means warranted in pronouncing this view of the matter an assumption at variance with the text. For the Scriptures speak of the things of the visible world as they appear; just as we speak of the sun as rising and setting, although we have no doubt whatever about the revolution of the earth. Moreover, the omnipotence of God might produce such an optical stoppage of the sun, or rather a continuance of the visibility of the sun above the horizon, by celestial phenomena which are altogether unknown to us or to naturalists in general, without interfering with the general laws affecting the revolution of the heavenly bodies. Only we must not attempt, as some have done, to reduce the whole miracle of divine omnipotence to an unusual refraction of the light, or to the continuance of lightning throughout the whole night.

Keil-Delitzsch: Jos 10:16-19

The five kings fled and hid themselves in the cave that was a Makkedah. When they were discovered there, Joshua ordered large stones to be rolled before the entrance to the cave, and men to be placed there to watch, whilst the others pursued the enemy without ceasing, and smote their rear (vid., Deu 25:18), and prevented their entering into their cities. He himself remained at Makkedah (Jos 10:21).

Keil-Delitzsch: Jos 10:20-21

When the great battle and the pursuit of the enemy were ended, and such as remained had reached their fortified towns, the people returned to the camp to Joshua at Makkedah in peace, i.e., without being attacked by anybody. " There pointed not (a dog) its tongue against the sons of Israel, against any one "(see at Exo 11:7). לאישׁ is in apposition to ישׂראל לבני , and serves to define it more precisely. It is possible, however, to regard the ל as a copyist's error, as Houbigant and Maurer do, in which case אישׁ would be the nominative to the verb.

Keil-Delitzsch: Jos 10:22-27

Joshua then commanded the five kings to be fetched out of the cave, and directed the leaders of the army to set their feet upon the necks of the kings; and when this had been done, he ordered the kings to be put to death, and to be hanged upon trees until the evening, when their bodies were to be thrown into the cave in which they had concealed themselves. Of course this did not take place till the day after the battle, as the army could not return from their pursuit of the foe to the camp at Makkedah till the night after the battle; possibly it did not take place till the second day, if the pursuit had lasted any longer. In Jos 10:24, " all the men of Israel "are all the warriors in the camp. ההלכוּא , with ה artic ., instead of the relative pronoun (see Ges. §109; Ew. §331, b .); and the ending וּא for וּ or וּן , as in Isa 28:12 (see Ew. §190, b .). The fact that the military leaders set their feet at Joshua's command upon the necks of the conquered kings, was not a sign of barbarity, which it is necessary to excuse by comparing it with still greater barbarities on the part of the Canaanites, as in Jdg 1:7, but was a symbolical act, a sign of complete subjugation, which was customary in this sense even in the Eastern empire (see Bynaeus de calceis , p. 318, and Constant. Porphyrogen de cerimon. aulae Byzant . ii. 19). It was also intended in this instance to stimulate the Israelites to further conflict with the Canaanites. This is stated in the words of Joshua (Jos 10:25): " Fear not, nor be dismayed (vid., Jos 1:9; Jos 8:1); for thus shall the Lord do to all your enemies ."On the putting to death and then hanging, see Jos 8:29 and Deu 21:22-23. The words וגו ויּשׂימוּ ( Jos 10:27 ) are generally understood as signifying, that after the bodies of the kings had been cast into the cave, the Israelites placed large stones before the entrance, just as in other cases heaps of stones were piled upon the graves of criminals that had been executed (vid., Jos 7:25), and that these stones remained there till the account before us was written. But this leaves the words עצם עד unexplained, as עצם never occurs in any other case where the formula "until this day"is used with the simple meaning that a thing had continued to the writer's own time. הזּה היּום עצם expresses the thought that the day referred to was the very same day about which the author was writing, and no other (see Jos 5:11; Gen 7:13; Gen 17:23; Exo 12:17, etc.). If, therefore, it has any meaning at all in the present instance, we must connect the whole clause with the one preceding, and even construe it as a relative clause: " where they (the kings) had hidden themselves, and they (the Israelites) had placed large stones at the mouth of the cave until that very day "(on which the kings were fetched out and executed).

Keil-Delitzsch: Jos 10:28-39

Further prosecution of the victory, by the conquest of the fortified towns of the south, into which those who escaped the sword of the Israelites had thrown themselves.

Jos 10:28

On the same day on which the five kings were impaled, Joshua took Makkedah (see at Jos 10:10), and smote the town and its king with the edge of the sword, banning the town and all the persons in it, i.e., putting all the inhabitants to death (many MSS and some editions adopt the reading אתהּ for אתם , as in Jos 10:37), taking the cattle and the property in the town as booty, as in the case of Ai (Jos 8:27-28), and treating its king like the king of Jericho, who was suspended upon a stake, to judge from Jos 8:2, Jos 8:29, although this is not stated in Josh 6.

Jos 10:29-30

From Makkedah he went with all Israel, i.e., all the men of war, against Libnah , and after effecting the conquest of it, did just the same as he had done to Makkedah. Libnah was one of the towns of the plain or of the hill-country of Judah (Jos 15:42); it was allotted to the priests (Jos 21:13), revolted from Judah in the reign of Joram (2Ki 8:22), and was besieged by Sennacherib (Isa 37:8). It is to be sought on the north-west of Lachish, not on the south as Knobel erroneously infers from Isa 37:8. According to the Onom. ( s. v. Lebna ), it was at that time villa in regione Eleutheropolitana, quae appellatur Lobna . It has not been discovered yet; but according to the very probable conjecture of V. de Velde (Mem. p. 330), the ruins of it may perhaps be seen upon the hill called Arâk el Menshiyeh , about two hours to the wets of Beit Jibrin.

(Note: Knobel is decidedly wrong in his supposition, that Libnah is to be seen in the considerable ruins called Hora , which lie in the plain ( Seetzen and V. de Velde ) and are called Hawara by Robinson . He founds his conjecture upon the fact that the name signifies white , and is the Arabic translation of the Hebrew name. But Hora is only two hours and a half to the north of Beersheba, and is not in the plain at all, but in the Negeb.)

Jos 10:31-32

Lachish , i.e., Um Lakis (see at Jos 10:3), shared the same fate.

Jos 10:33

Joshua also smote the king of Gezer , who had come with his people to help of Lachish, and left no one remaining. Nothing is said about the capture of the town of Gezer. According to Jos 16:10 and Jdg 1:29, it was still in the possession of the Canaanites when the land was divided, though this alone is not sufficient to prove that Joshua did not conquer it, as so many of the conquered towns were occupied by the Canaanites again after the Israelites had withdrawn. But its situation makes it very probable that Joshua did not conquer it at that time, as it was too much out of his road, and too far from Lachish. Gezer (lxx Γάζερ , in 1Ch 14:16 Γαζηρά , in 1 Macc. Γαζήρα or Γάζαρα plur ., in Josephus Γάζαρα , Ant. vii. 4, 1, viii. 6, 1, and also Γάδαρα , v. 1, 22, xii. 7, 4) was on the southern boundary of Ephraim (Jos 16:3), and was given up by that tribe to the Levites (Jos 16:9-10; Jos 21:20-21. It is very frequently mentioned. David pursued the Philistines to Gezer (Gazer), after they had been defeated at Gibeon or Geba (2Sa 5:25; 1Ch 14:16). At a later period it was conquered by Pharaoh, and presented to his daughter, who was married to Solomon; and Solomon built, i.e., fortified it (1Ki 9:16-17). It was an important fortress in the wars of the Maccabees (1 Macc. 9:52; 2 Macc. 10:32; cf. 1 Macc. 4:15; 7:45; 13:53; 14:34; 15:28, 35). According to the Onom. ( s. v. Gazer ), it was four Roman miles to the north of Nicopolis, i.e., Anwas, and was called Γαζάρα . This is not only in harmony with Jos 16:3, according to which the southern border of Ephraim ran from Lower Bethhoron to Gezer, and then on to the sea, but also with all the other passages in which Gezer is mentioned,

(Note: The statement in 1 Macc. 7:45, that Judas Maccabaeus pursued the army of Nicanor, which had been beaten at Adasa, for a day's journey, as far as Gazera ("a day's journey from Adasa into Gazera"), is perfectly reconcilable with the situation of el Kubab ; for, according to Josephus (Ant. xii. 10, 5), Adasa was thirty stadia from Bethhoron, and Bethhoron is ten miles to the west of Jubab (measuring in a straight line upon the map); so that Judas pursued the enemy fifteen miles - a distance which might very well be called "a day's journey,"if we consider that the enemy, when flying, would not always take the straightest road, and might even make a stand at intervals, and so delay their pursuers. Still less do the statement in 1 Macc. 14:34, that Simon fortified Joppa on the sea, and Gazara on the border of Ashdod, the combination of Joppa, Gazara, and the tower that is in Jerusalem (1 Macc. 15:28, 35), and the fact that the country of Gadaris, with the town of Gadara, occurs between Joppa and Jamnia in Strabo xvi. 759, warrant us in making a distinction between Gazara (Gezer) and the place mentioned in the Onom. , as Grimm does (on 1 Macc. 4:15), and identifying it with the village of Jazûr , an hour and a half from Jaffa, although Arvieux calls this village Gesser . The objections of Van de Velde against the identity of Jubab and Gazer are without any force. It does not necessarily follow from the expression "went up,"that Lachish stood on higher ground than Gezer, as going up often signifies nothing more than making a hostile attack upon a fortification. And no importance can be attached to the conjecture, that with the great distance of Jubab from Um Lakis, the king of Gezer would have come to the help of the kings of Makkedah and Libnah, who were much nearer and were attacked first, as the circumstances which determined his conduct are too thoroughly unknown to us, for it to be possible to pronounce an opinion upon the subject with any certainty.)

and answers very well to the situation of El Kubab , a village of considerable size on a steep hill at the extreme north of the mountain chain which runs to the north-west of Zorea, and slopes off towards the north into the broad plain of Merj el Omeir, almost in the middle of the road from Ramleh to Yalo. For this village, with which Van Semden identifies Gezer ( Van de Velde , Mem. p. 315), was exactly four Roman miles north by west of Anwas, according to Robinson's map, and not quite four hours from Akir (Ekron), the most northerly city of the Philistines; so that Josephus (Ant. vii. 4, 1) could very properly describe Gazara as the frontier of the territory of the Philistines. Robinson discovered no signs of antiquity, it is true, on his journey through Kubab, but in all probability he did not look for them, as he did not regard the village as a place of any importance in connection with ancient history (Bibl. Res. pp. 143-4).

Jos 10:34-35

From Lachish Joshua proceeded eastwards against Eglon (Ajlan, see Jos 10:3), took the town, and did to it as he had done to Lachish.

Jos 10:36-37

From Eglon he went up from the lowland to the mountains, attacked Hebron and took it, and did to this town and its king, and the towns belonging to it, as he had already done to the others. The king of Hebron cannot of course be the one who was taken in the cave of Makkedah and put to death there, but his successor, who had entered upon the government while Joshua was occupied with the conquest of the towns mentioned in Jos 10:28-35, which may possibly have taken more than a year. "All the cities thereof"are the towns dependent upon Hebron as the capital of the kingdom.

Jos 10:38-39

Joshua then turned southwards with all Israel (i.e., all the army), attacked Debir and took it, and the towns dependent upon it, in the same manner as those mentioned before. Debir , formerly called Kirjath-sepher, i.e., book town, πόλις γραμμάτων (lxx Jos 15:15; Jdg 1:11), and Kirjath-sanna , i.e., in all probability the city of palm branches (Jos 15:49), was given up by Judah to the priests (Jos 21:15). It stood upon the mountains of Judah (Jos 15:49), to the south of Hebron, but has not yet been certainly discovered, though V. de Velde is probably correct in his supposition that it is to be seen in the ruins of Dilbeh , on the peak of a hill to the north of Wady Dilbeh, and on the road from Dhoberiyeh to Hebron, about two hours to the south-west of the latter. For, according to Dr. Stewart , there is a spring at Dilbeh , the water of which is conducted by an aqueduct into the Birket el Dilbeh, at the foot of the said hill, which would answer very well to the upper and lower springs at Debir, if only Debir might be placed, according to Jos 15:49, so far towards the north.

(Note: Knobel imagines that Debir is to be found in the modern village of Dhoberiyeh ( Dhabarije ), five hours to the south-west of Hebron, on the south-west border of the mountains of Judah, upon the top of a mountain, because, in addition to the situation of this village, which is perfectly reconcilable with Jos 15:49, there are remains of a square tower there (according to Krafft , a Roman tower), which point to an ancient fortification (vid., Rob. Pal. i. pp. 308ff.; Ritter , Erdk. xvi. pp. 202ff.), and because the name, which signifies "placed behind the back,"agrees with Debir , the hinder part or back (?), and Kirjath-sepher, if interpreted by the Arabic words, which signify "extremitas, margo, ora ." But both reasons prove very little. The meanings assigned to Debir and Kirjath-sepher are improbable and arbitrary. Moreover, it has not been shown that there are any springs near Dhoberiyeh, such as there were in the neighbourhood of Debir (Jos 15:19.). The view held by Rosenmüller , and adopted by Bunsen , with regard to the situation of Debir , - namely, that it was the same as the modern Idwirbân or Dewirbân , an hour and a quarter to the west of Hebron, because there is a large spring there with an abundant supply of excellent water, which goes by the name of Ain Nunkûr , - is also quite untenable; for it is entirely at variance with Jos 15:49, according to which Debir was not on the west of Hebron, but upon the mountains to the south, and rests entirely upon the erroneous assumption that, according to Jos 10:38 ( ויּשׁב , he turned round), as Joshua came from Eglon , he conquered Hebron first, and after the conquest of this town turned back to Debir, to take it also. But שׁוּב , does not mean only to turn round or turn back: it signifies turning generally; and it is very evident that this is the sense in which it is used in Jos 10:38, since, according to Jos 15:49, Debir was on the south of Hebron.)

Moreover, not very long afterwards, probably during the time when the Israelites were occupied with the subjugation of northern Canaan, Hebron and Debir were taken again by the Canaanites, particularly the Anakites, as Joshua had not entirely destroyed them, although he had thoroughly cleared the mountains of Judah of them, but had left them still in the towns of the Philistines (Jos 11:21-22). Consequently, when the land was divided, there were Anakites living in both Hebron and Debir; so that Caleb, to whom these towns were given as his inheritance, had first of all to conquer them again, and to exterminate the Anakites (Jos 14:12; Jos 15:13-17 : cf. Jdg 1:10-13).

(Note: By this simple assumption we get rid of the pretended contradictions, which neological critics have discovered between Jos 10:36-39 on the one hand, and Jos 11:21-22, and Jos 14:12; Jos 15:13-17 on the other, and on account of which Knobel would assign the passages last named to a different document. On the first conquest of the land by Joshua, Masius observes that "in this expedition Joshua ran through the southern region with an armed band, in too hurried a manner to depopulate it entirely. All that he needed was to strike such terror into the hearts of all through his victories, that no one should henceforth offer any resistance to himself and to the people of God. Those whom he pursued, therefore, he destroyed according to the commands of God, not sparing a single one, but he did not search out every possible hiding-place in which any could be concealed. This was left as a gleaning to the valour of each particular tribe, when it should take possession of its own inheritance.")

Keil-Delitzsch: Jos 10:40-41

Summary of the Conquest of the Whole of Southern Canaan . - In the further prosecution of his victory over the five allied kings, Joshua smote the whole land, i.e., the whole of the south of Canaan from Gibeon onwards, in all its districts, namely the mountains (Jos 15:48), the Negeb (the south land, Jos 15:21), the lowlands (Jos 15:33), and the slopes, i.e., the hill region (Jos 12:8, and comm. on Num 21:15), and all the kings of these different districts, banning every living thing ( כּל־נשׁמה = כּל־נפשׁ , Jos 10:28, Jos 10:30, i.e., all the men; vid., Deu 7:1-2; Deu 20:16. He smote them from Kadesh-barnea, on the southern boundary of Canaan (Jos 15:3; see at Num 12:16), to Gaza (see at Gen 10:9), and all the country of Goshen , a different place from the Goshen of Egypt, deriving its name in all probability from the town of Goshen on the southern portion of the mountains (Jos 15:51). As the line " from Kadesh-barnea to Gaza "defines the extent of the conquered country from south to north on the western side, so the parallel clause, "all the country of Goshen, even unto Gibeon," defines the extent from south to north on the eastern side. There is no tenable ground for the view expressed by Knobel , which rests upon very uncertain etymological combinations, that the land of Goshen signifies the hill country between the mountains and the plain, and is equivalent to אשׁדות .

Keil-Delitzsch: Jos 10:42-43

All these kings and their country Joshua took "once," i.e., in one campaign, which lasted, however, a considerable time (cf. Jos 11:18). He was able to accomplish this, because Jehovah the God of Israel fought for Israel (see Jos 10:14). After this he returned with the army to the camp at Gilgal (Jiljilia; cf. Jos 10:15).

Constable: Jos 5:13--13:1

C. Possession of the land 5:13-12:24

Before Israel entered the land of Canaan, God had been preparing for His people to take possession of it by sovereignly directing the political affairs of Egypt. Egypt had maintained control over Canaan for many years. However with the ascension of Pharaoh Amenhotep II (1417--1379 B.C.) to the throne, Egyptian interest in Canaanite affairs began to decline. Consequently some of the Canaanite kings asserted their independence from Egyptian control and began to increase their influence and to dominate their neighbors. In addition, foreigners besides the Israelites invaded portions of Canaan. Some of the victims of oppression wrote letters to Pharaoh asking for Egyptian assistance. They sent these letters to Amarna, the capital of Egypt at this time, and they are known today as the Amarna Letters. They wrote these documents in cuneiform script. Archaeologists discovered them at Amarna in A.D. 1887. They provide much valuable information on the political and military climate in Canaan during the period of Israel's conquests.⁶⁹

"While Akhenaten [Amenhotep III, 1379-1361 B.C., the son and successor of Amenhotep II] spent his life preoccupied with religious reform, Egyptian prestige in Asia sank to a low ebb. As the Amarna Letters abundantly show, no effort was made by the court to answer the frantic appeals for help made by some princes who still professed loyalty to Egypt. The most common complaint in these letters is that unless Egypt would send troops urgently the land would fall into the hands of the Khapiru. Some historians are inclined to see in these Khapiru the Hebrews of the Bible who at this time were overrunning Palestine."⁷⁰

When the Israelites began their conquest, the Canaanite city-states did not have the protection of Egypt or any other strong world power that they had enjoyed in the past.

Constable: Jos 10:1-27

6. Victory over the Amorite alliance at Gibeon 10:1-27

Israel's continuing success led her enemies to exert increasing opposition against the people of God. This chapter records the Canaanites' first aggressive action against the Israelites.

10:1-5 The Jebusites lived in and around Jebus, ancient Salem (Gen. 14:18). The writer called this town Jerusalem for the first time in Scripture. "Jerusalem" means "the founding (or possession) of peace." Adonizedek (lit. lord of righteousness) and Melchizedek (king of righteousness, Gen. 14:18) were titles of the Jebusite kings, as Pharaoh was a title of the Egyptian kings. Jerusalem lay closer to Gibeon than any of the other towns that allied with Jerusalem against Gibeon. Probably for this reason Adonizedek took the initiative in this alliance.

"The Amarna letters indicate that Jerusalem was the center of political activity in the fourteenth century B.C. and was always conscious of its own security."¹³¹

10:6-11 Here the writer used the name "Amorites" (v. 6) generally of the Canaanites who were living in the nearby hills including the Jebusites.

"The Amorites who dwelt in the mountains were the strongest of all the Canaanites."¹³²

This was the first time Israel had gone into battle against an alliance of city-states. God reassured Joshua that he would be victorious (v. 8).

God's strategy included an early morning surprise attack that caught the Amorites off guard (cf. Exod. 23:27). Israel was able to gain the advantage and pursued the fleeing Amorites for several miles. God also sent a hailstorm (cf. Exod. 9:24) as the Amorites descended from Upper Beth-horon to Lower Beth-horon along the ridge route that connects these towns (the "descent," v. 11). This storm killed many of the enemy but none of God's people. By this the Amorites and the Israelites realized that this victory came as a result of the supernatural help of Yahweh and not simply by Israel's own power. Yahweh as well as Israel had devoted the Amorites to destruction.

"The crossing of the Jordan at high flood and the cyclonic hail storm at Aijalon are of special theological significance, for Baal was the great Canaanite storm god who was supposed to control the rain, the hail, the snow and the floods of Palestine. These episodes proved that Baal was as powerless before Yahweh in Palestine as he had been in the episode of the plagues in Egypt."¹³³

Note in verses 9-15 how the writer alternated references to the activities of the Israelites and God. He seems to have wanted to impress the reader with the fact than God and men were laboring together to secure the victory (cf. 1 Cor. 3:9).

10:12-15 Joshua based his petition (v. 12) on God's promise (v. 8). It was a public prayer that he spoke in the hearing of the Israelites.

There are two basic explanations of this miracle among evangelical scholars.

1. God slowed or stopped the earth's rotation, or He tilted its axis thereby lengthening the period of daylight. Most of those who hold this view believe God counteracted the worldwide effects of this miracle by His supernatural power.¹³⁴ The main problem with this view is its improbability. Would God (He could, of course) perform such a worldwide miracle simply to give Israel more daylight? Advocates reply that this is the normal meaning of the words the writer used.

2. This may have been a local miracle whereby God provided additional light for Israel. Some advocates of this view believe God created unusual atmospheric conditions that resulted in the refraction of sunlight after the sun had set. Others feel God provided a light for Israel that may even have looked like the sun but was a different source of light such as the shekinah.¹³⁵ The main problem with this view is the language used in the text that seems to imply an actual alteration of the earth's rotation. Advocates reply that this is the language of appearance and cite similar miracles in Scripture (e.g., Exod. 10:21-23; 2 Kings 20:10-11). Some also cite God's promise to provide day and night regularly that seems to favor this view (Gen. 8:22; cf. Jer. 33:20-21).

Robert Dick Wilson, a competent and conservative Hebrew scholar, believed that both the sun and the moon experienced an eclipse by other heavenly bodies.¹³⁶ He argued that the Hebrew words translated "stand still" and "stood still" can be translated "be eclipsed" and "was eclipsed." This is a possible explanation.

Various writers have suggested many other views and variations of these views.¹³⁷

The Canaanites regarded the sun and moon as deities. Their control by Yahweh must have deeply impressed Israel's enemies.¹³⁸

The Book of "Jashar" ("righteous," v. 13) seems to have been a collection of stories of Israel's heroes. Some of these stories, if not all of them, were in verse and commemorated God's great acts for Israel (cf. 2 Sam. 1:18).

An additional note that Yahweh fought for Israel (v. 14) reemphasized God's initiative for His people in faithfulness to His promises.

"God fights for Israel. He also fights with and through Israel. She cannot expect the victory, however, if she does not do her part."¹³⁹

10:16-27 The Israelites suffered no significant losses in the mopping up operation that followed. "No one uttered a word against" (v. 21) means no one lifted a finger in resistance against the Israelites (cf. Exod. 11:7).

Putting one's foot on the necks of one's enemies was a symbolic act that represented complete subjugation in the ancient Near East (v. 24; cf. 1 Kings 5:3; Ps. 8:6; 110:1). The act also gave the Israelites greater confidence. Joshua strengthened the impact of this act with an encouraging exhortation (v. 25).

Israel's leaders placed large stones over the grave of the Canaanite kings (v. 27) for the benefit of future observers (cf. 7:25). This constituted still another memorial to God's faithfulness and power.

As believers experience increasing success in our spiritual warfare, we normally experience increasing opposition from our spiritual enemies, as Israel did. Still the Lord fights with His people (2 Cor. 12:9). We have responsibilities to secure victory (e.g., trust, obedience, using our resources, etc.; cf. Eph. 6:14-18). The Lord also provides assistance naturally and supernaturally. He enables us to use the strength, wisdom, and endurance He has given us. He also does things we cannot possibly do for ourselves. He gave the Israelite army extra light and sent hail from the sky. He gives us material gifts, He changes the hearts of people, and He opens up new opportunities for us, to name a few of His acts.

Constable: Jos 10:28-43

7. Other conquests in southern Canaan 10:28-43

To this point Israel's victories had taken place in central Canaan. God's strategy was to give His people a base of operation in the middle part of the land first. From there they could then advance to the South and then to the North. The writer summarized the southern campaign in this section of verses.

10:28-39 Seven other victories followed the battle at Gibeon. In the record of these encounters the writer highlighted two important facts. Israel was obedient to God's command to exterminate the Canaanites in these cities. Second, it was Yahweh who gave Israel's enemies into her hands (vv. 30, 32).

". . . Yahweh has shown himself to be a God who accepts a people who follow him despite their past mistakes."¹⁴⁰

The purpose of Joshua's raids was to destroy the military capability of these city-states and to instill fear and confusion in the remaining Canaanites. Archaeology has confirmed that many of these cities did not suffer violent destruction at this time.

"Joshua, at this stage of the campaign, did not seem to be interested in completely destroying each one of the sites, or in occupying them."¹⁴¹

"But beyond inflicting immediate loss, this campaign achieved little else by itself--it was a sweep, not an occupation: Joshua returned and all Israel with him, to the camp, to Gilgal' (Joshua 10:15, 43). Occupation of the land, to live in it, keep livestock and cultivate crops in it, etc., was a far slower process, visible in part later in Joshua and in Judges."¹⁴²

According to Carl von Clausewitz (1780-1831), a philosopher of war, there are three principle military objectives in any war. First, the aggressor must destroy the military power of the enemy so he cannot continue or resume war. Second, he must conqueror the land of the enemy so a new military force cannot arise from it. Third, he must subdue the will of the enemy.¹⁴³ Joshua accomplished all three of these basic objectives.¹⁴⁴

10:40-43 These verses summarize the conquest of the whole southern portion of Canaan. As we shall see later, Israel did not defeat every town or kill every Canaanite without exception. However, Joshua effectively removed the military threat to Israel that the cities in the south posed. "All" (v. 40) has a limited meaning. In this context it means all parts of the land, all the kings of the cities that Joshua destroyed, and all who lived in those cities (cf. 13:1).

Goshen (v. 41) was a town on the southern frontier of Israel (15:51). The reference is not to the section of Egypt that bore this name.

The writer emphasized God's fighting for Israel again (v. 42).

God's people do not have to engage every enemy that exists immediately any more than the Israelites had to kill every individual Canaanite or attack every city immediately. At this stage in their national life God's will was that they attack only certain selected targets. Sometimes we can experience discouragement when we look at the host of wicked people that surrounds us or the many sins that plague us. We may think, "What can one individual do to stem the tide of lawlessness?" We may even think it is useless to do anything in view of the huge task we face (Matt. 28:19-20). In those situations we need to do what God puts before us to do day by day rather than taking on more responsibility than God wants us to assume immediately (cf. Matt. 6:25-34).

Guzik: Jos 10:1-43 - The Southern Kings Conquered

Joshua 10 - The Southern Kings Conquered

A. A miraculous victory for Israel.

1. (1-5) The southern kings of Canaan assemble for an attack on Gibeon.

Now it came to pass when Adoni-Zedek king of Jerusalem heard how Joshua had taken Ai and had utterly destroyed it; as he had done to Jericho and its king, so he had done to Ai and its king; and how the inhabitants of Gibeon had made peace with Israel and were among them, that they feared greatly, because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty. Therefore Adoni-Zedek king of Jerusalem sent to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, saying, "Come up to me and help me, that we may attack Gibeon, for it has made peace with Joshua and with the children of Israel." Therefore the five kings of the Amorites, the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon, gathered together and went up, they and all their armies, and camped before Gibeon and made war against it.

a. When Adoni-Zedek king of Jerusalem heard how Joshua had taken Ai and had utterly destroyed it: The leader of this group, the king of Jerusalem, is an interesting figure. His name, Adoni-Zedek means Lord of Righteousness, though we see him as really the opposite of the Lord of Righteousness. If anything, he represents the Anti-Christ, set against Joshua's representation of Jesus Christ.

i. If Adoni-Zedek (the false Lord of Righteousness) represents the Antichrist, we are even more interested to find that he leads many nations against Joshua and the children of Israel.

b. They feared greatly: The enemies of Israel feared greatly, but like our spiritual enemies, they do not retreat when they are afraid, but launch attacks that are even more bold, as a wild animal might fight when it feels attacked.

i. Though they are afraid, they are still clever. Afraid to attack Israel directly, they attack their vassals the Gibeonites.

c. Because Gibeon was a great city, like one of the royal cities, and because it was greater than Ai, and all its men were mighty: We are reminded that the Gibeonites did not submit to Israel out of a position of weakness; indeed all its men were mighty. Yet it was because of their love and honor of the God of Israel that they submitted to perpetual service in His tabernacle.

2. (6) The plea for help from Gibeon.

And the men of Gibeon sent to Joshua at the camp at Gilgal, saying, "Do not forsake your servants; come up to us quickly, save us and help us, for all the kings of the Amorites who dwell in the mountains have gathered together against us."

a. Do not forsake your servants; come up to us quickly, save us and help us: The Gibeonites rightly looked to the people of Israel as their helpers and protectors. They were not too proud to call for help.

B. The defeat of the Southern kings of Canaan.

1. (7) Joshua and the people of Israel are faithful to their vow to the Gibeonites.

So Joshua ascended from Gilgal, he and all the people of war with him, and all the mighty men of valor.

a. We saw that in Joshua 9, Joshua, the leaders of Israel, and all the people of Israel knew they made a bad vow to the Gibeonites, yet they did not turn their backs on that vow.

b. But here, we see Joshua and the leaders of Israel going a step further. Allowing these Canaanite kings to wipe out the Gibeonites would have been a convenient way to get out of a vow that should not have been made, but they will have none of it.

c. We should have the same sense of honor. Though Joshua was only bound to not kill the Gibeonites himself (Joshua 9:15), he goes on to fulfill what the spirit of the vow he made to the Gibeonites.

2. (8) God's command and promise to Joshua.

And the LORD said to Joshua, "Do not fear them, for I have delivered them into your hand; not a man of them shall stand before you."

a. Do not fear them: This is a command. Though Joshua has reason to fear because Israel faces a confederation of five kings, God commands Joshua to not fear his enemies.

i. We can cripple our ability to fight God's battles through our fear. Though we might face strong enemies, we are commanded to not fear.

b. I have delivered them into your hand; not a man of them shall stand before you: The command is coupled with a promise. We can obey God's command to not fear because we have His promise of victory.

i. We must therefore see fear for what it is - unbelief. It is an unwillingness to believe what God has promised.

3. (9) Joshua's response of faith.

Joshua therefore came upon them suddenly, having marched all night from Gilgal.

a. Joshua therefore came upon them suddenly: Having the assurance of God's promise (Joshua 10:8), Joshua did not sit back to passively watch God work without his participation. He went to great effort to participate with the work and will of God.

b. Having marched all night from Gilgal: This took hard work and initiative on Joshua's part. The march from Gilgal to Gibeon involved a climb of 3,300 feet, and the distance was about twenty miles, taking eight to ten hours of hard marching, all through the night.

i. God does His work, but He draws us into working with Him. Often God waits to see our initiative, our willingness to be a partner with Him, before He does what only He can do.

ii. This is not the idea that "God helps those who help themselves." The idea is "God wants to draw His people into partnership with Him in seeing His work done."

4. (10-15) God miraculously fights on behalf of Israel.

So the LORD routed them before Israel, killed them with a great slaughter at Gibeon, chased them along the road that goes to Beth Horon, and struck them down as far as Azekah and Makkedah. And it happened, as they fled before Israel and were on the descent of Beth Horon, that the LORD cast down large hailstones from heaven on them as far as Azekah, and they died. There were more who died from the hailstones than the children of Israel killed with the sword. Then Joshua spoke to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel: "Sun, stand still over Gibeon; and Moon, in the Valley of Aijalon." So the sun stood still, and the moon stopped, till the people had revenge upon their enemies. Is this not written in the Book of Jasher? So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day. And there has been no day like that, before it or after it, that the LORD heeded the voice of a man; for the LORD fought for Israel. Then Joshua returned, and all Israel with him, to the camp at Gilgal.

a. So the LORD routed them before Israel: God's work, and the partnership of Joshua's work with the LORD, accomplished something great. The enemies of God were routed.

b. The LORD cast down large hailstones from heaven: The hailstones which killed the retreating armies of the Canaanites were obviously miraculous. The hail itself could have been a phenomenon of nature, but their aim and timing obviously displayed the hand of God.

i. "The Canaanites, who worshipped nature deities, must have thought that their own gods were aiding the Israelites." (Madvig)

c. We notice that Joshua didn't wait around for the hail to come. He was busy doing what he could do in partnership with God, and God did what only God could do.

d. "Sun, stand still over Gibeon; and Moon, in the Valley of Aijalon." So the sun stood still: Seeing God's miraculous hand in action gave Joshua the boldness to ask for an even more stupendous miracle - to keep the day going, to keep the sun from setting, so that Israel had time to accomplish a complete victory before darkness fell.

i. The sun and the moon had long stood as silent witnesses to the sin, wickedness, and demonic religion of these Canaanites. Why shouldn't they now allow Joshua to complete this victory over the Canaanites?

e. So the sun stood still in the midst of heaven, and did not hasten to go down for about a whole day. And there has been no day like that, before it or after it: How was the length of this day extended? It could have been a slowing of the earth's rotation; it could have been a tilting of the earth's axis; it could have been a miracle of reflection of light; it could have been simply the presence of God manifested in light.

i. Whatever it means, the result was clear. The sun seemed to stay still in the sky, and Israel was able to complete the victory.

ii. Some criticize this account, saying that obviously, since the sun is still, and the earth rotates around the sun, that Joshua is wrong when he says the sun stood still. This kind of criticism doesn't account for our normal way of speaking. We use the terms sunrise and sunset without a second thought. In addition, more modern astronomy tells us that the sun is in motion; perhaps the sun did literally stand still!

f. Till the people had revenge upon their enemies: Joshua did not ask God to do the fighting for him, even though God did do some of that. Joshua simply asked that God would miraculously give him the opportunity to fight for Him.

i. When we work in partnership with God, always in touch with our place like Gilgal - the place where Israel was conquered by God - then we will see God do amazing things; we will be able to say "there has been no day like that."

5. (16-27) The completion of the battle and the execution of the Canaanite kings.

But these five kings had fled and hidden themselves in a cave at Makkedah. And it was told Joshua, saying, "The five kings have been found hidden in the cave at Makkedah." So Joshua said, "Roll large stones against the mouth of the cave, and set men by it to guard them. And do not stay there yourselves, but pursue your enemies, and attack their rear guard. Do not allow them to enter their cities, for the LORD your God has delivered them into your hand." Then it happened, while Joshua and the children of Israel made an end of slaying them with a very great slaughter, till they had finished, that those who escaped entered fortified cities. And all the people returned to the camp, to Joshua at Makkedah, in peace. No one moved his tongue against any of the children of Israel. Then Joshua said, "Open the mouth of the cave, and bring out those five kings to me from the cave." And they did so, and brought out those five kings to him from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. So it was, when they brought out those kings to Joshua, that Joshua called for all the men of Israel, and said to the captains of the men of war who went with him, "Come near, put your feet on the necks of these kings." And they drew near and put their feet on their necks. Then Joshua said to them, "Do not be afraid, nor be dismayed; be strong and of good courage, for thus the LORD will do to all your enemies against whom you fight." And afterward Joshua struck them and killed them, and hanged them on five trees; and they were hanging on the trees until evening. So it was at the time of the going down of the sun that Joshua commanded, and they took them down from the trees, cast them into the cave where they had been hidden, and laid large stones against the cave's mouth, which remain until this very day.

a. Roll large stones against the mouth of the cave, and set men by it to guard them. And do not stay there yourselves, but pursue your enemies, and attack their rear guard: Joshua will not allow anything - even the personal capture of the kings - to keep him from completing Israel's victory. The kings can be imprisoned and dealt with later.

i. We have another striking similarity with the Book of Revelation. Not only does a false "Lord of Righteousness" (Adoni-Zedek) lead a group of nations against Joshua, who has come to possess the land; but also, in the midst of their defeat, the kings hide in caves in fear of the conquering Joshua (Revelation 6:15-16).

b. The people of Canaan know, beyond any doubt, that God is with Joshua and the nation of Israel. Their respect is so great that no one moved his tongue against any of the children of Israel.

i. Just like Israel, the church should be feared in the sense that it should be a place where people know God will conquer them. They should have the idea "Well, if I keep coming here, God is going to conquer me. I'll have to submit my life to Him." Too many churches present a "harmless" God who demands no surrender from His people.

c. And afterward Joshua struck them and killed them, and hanged them on five trees: The Canaanite kings were executed. Joshua wants to make it clear that there can be absolutely no accommodation with these Canaanite kings. After this pattern, we can allow no place in our lives to our spiritual enemies. All the ground belongs to Jesus, and must be taken for Him.

i. The idea of partnership with God in the pursuit of victory is again repeated in Joshua 10:25. God promises victory over all your enemies against whom you fight.

D. Conquest of the South completed.

1. (28) The fall of the Canaanite city of Makkedah.

On that day Joshua took Makkedah, and struck it and its king with the edge of the sword. He utterly destroyed them; all the people who were in it. He let none remain. He also did to the king of Makkedah as he had done to the king of Jericho.

2. (29-30) The fall of the Canaanite city of Libnah.

Then Joshua passed from Makkedah, and all Israel with him, to Libnah; and they fought against Libnah. And the LORD also delivered it and its king into the hand of Israel; he struck it and all the people who were in it with the edge of the sword. He let none remain in it, but did to its king as he had done to the king of Jericho.

3. (31-33) The fall of the Canaanite city of Lachish.

Then Joshua passed from Libnah, and all Israel with him, to Lachish; and they encamped against it and fought against it. And the LORD delivered Lachish into the hand of Israel, who took it on the second day, and struck it and all the people who were in it with the edge of the sword, according to all that he had done to Libnah. Then Horam king of Gezer came up to help Lachish; and Joshua struck him and his people, until he left him none remaining.

4. (34-35) The fall of the Canaanite city of Eglon.

From Lachish Joshua passed to Eglon, and all Israel with him; and they encamped against it and fought against it. They took it on that day and struck it with the edge of the sword; all the people who were in it he utterly destroyed that day, according to all that he had done to Lachish.

5. (36-37) The fall of the Canaanite city of Hebron.

So Joshua went up from Eglon, and all Israel with him, to Hebron; and they fought against it. And they took it and struck it with the edge of the sword; its king, all its cities, and all the people who were in it; he left none remaining, according to all that he had done to Eglon, but utterly destroyed it and all the people who were in it.

6. (38-39) The fall of the Canaanite city of Debir.

Then Joshua returned, and all Israel with him, to Debir; and they fought against it. And he took it and its king and all its cities; they struck them with the edge of the sword and utterly destroyed all the people who were in it. He left none remaining; as he had done to Hebron, so he did to Debir and its king, as he had done also to Libnah and its king.

7. (40-43) Summary of the conquest of the Southern Canaanite Kingdoms.

So Joshua conquered all the land: the mountain country and the South and the lowland and the wilderness slopes, and all their kings; he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel had commanded. And Joshua conquered them from Kadesh Barnea as far as Gaza, and all the country of Goshen, even as far as Gibeon. All these kings and their land Joshua took at one time, because the LORD God of Israel fought for Israel. Then Joshua returned, and all Israel with him, to the camp at Gilgal.

a. So Joshua conquered all the land: In a period of weeks (perhaps months) these six cities are defeated, without a single loss for Israel. Each battle was a test. None of them were easy, but under the leadership of Joshua, they all were victorious.

i. God's desire is that we should enjoy the same life of victory. But we all . . . are being transformed into the same image from glory to glory, just as by the Spirit of the Lord. (2 Corinthians 3:18)

b. All these kings and their land Joshua took at one time, because the LORD God of Israel fought for Israel: The victory was won one at a time. We often want to do everything and win every battle for God all at once. This can be Satan's strategy to set us up for a strong attack of discouragement.

i. As well, God knew which battles to fight and when to fight them. These were not the only Canaanite cities in the region, but they were the military strongholds. God knew what He was doing in selecting which particular battles to fight, and when they needed to be fought.

c. Most importantly, the key to victory was that the Lord GOD of Israel fought for Israel. This is also true as we battle against our own spiritual enemies. We can only win as we see the LORD fighting on our behalf. He provides the victory and we walk in it.

i. We come to realize that the victory was won at the cross, and now we need to live in light of that victory. Colossians 2:15 speaks to this idea: Having disarmed principalities and powers, He made a public spectacle of them, triumphing over them in it [the cross]. It is in this sense that we are more than conquerors through Him who loved us. (Romans 8:37)

ii. To be disappointed in yourself is to have trusted in yourself. It shows that we tried to fight the battle in our own resources, not the LORD's victory.

d. Then Joshua returned, and all Israel with him, to the camp at Gilgal: Israel's victories always came from Gilgal. This was the place of total faith, commitment and fellowship with God, and the place where Israel had been conquered by God.

© 2001 David Guzik - No distribution beyond personal use without permission

Pendahuluan / Garis Besar

JFB: Joshua (Pendahuluan Kitab)

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Jos 4:9; Jos 6:25; Jos 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Jos 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Jos 24:26] --all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Jos 6:26 with 1Ki 16:34; compare Jos 10:13 with Hab 3:11; Jos 3:14 with Act 7:45; Jos 6:17-23 with Heb 11:30; Jos. 2:1-24 with Jam 2:25; Psa 44:2; Psa 68:12-14; Psa 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

JFB: Joshua (Garis Besar)

• THE LORD APPOINTS JOSHUA TO SUCCEED MOSES. (Jos. 1:1-18)
• RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)
• THE COVENANT BETWEEN HER AND THEM. (Jos 2:8-21)
• JOSHUA COMES TO JORDAN. (Jos 3:1-6)
• THE LORD ENCOURAGES JOSHUA. (Jos 3:7-8)
• JOSHUA ENCOURAGES THE PEOPLE. (Jos 3:9-13)
• THE WATERS OF JORDAN ARE DIVIDED. (Jos 3:14-17)
• TWELVE STONES TAKEN FOR A MEMORIAL OUT OF JORDAN. (Jos 4:1-8)
• TWELVE STONES SET UP IN THE MIDST OF JORDAN. (Jos 4:9)
• THE PEOPLE PASS OVER. (Jos 4:10-13)
• GOD MAGNIFIES JOSHUA. (Jos 4:14-24)
• THE CANAANITES AFRAID. (Jos 5:1)
• CIRCUMCISION IS RENEWED. (Jos 5:2-12)
• AN ANGEL APPEARS TO JOSHUA. (Jos 5:13-15)
• JERICHO SHUT UP. (Jos 6:1-7)
• THE CITY COMPASSED SIX DAYS. (Jos 6:8-19)
• THE WALLS FALL DOWN. (Jos 6:20-21)
• RAHAB IS SAVED. (Jos 6:22-25)
• THE REBUILDER OF JERICHO CURSED. (Jos 6:26-27)
• ACHAN'S TRESPASS. (Jos 7:1)
• THE ISRAELITES SMITTEN AT AI. (Jos. 7:2-26)
• GOD ENCOURAGES JOSHUA. (Jos. 8:1-28)
• THE KING HANGED. (Jos 8:29)
• JOSHUA BUILDS AN ALTAR. (Jos 8:30-31)
• THE KINGS COMBINE AGAINST ISRAEL. (Jos. 9:1-27)
• FIVE KINGS WAR AGAINST GIBEON. (Jos 10:1-5)
• JOSHUA RESCUES IT. (Jos 10:6-9)
• GOD FIGHTS AGAINST THEM WITH HAILSTONES. (Jos 10:10-11)
• THE SUN AND MOON STAND STILL AT THE WORD OF JOSHUA. (Jos 10:12-15)
• DIVERS KINGS OVERCOME AT THE WATERS OF MEROM. (Jos 11:1-9)
• THE TWO KINGS WHOSE COUNTRIES MOSES TOOK AND DISPOSED OF. (Jos 12:1-6)
• THE ONE AND THIRTY KINGS ON THE WEST SIDE OF JORDAN, WHICH JOSHUA SMOTE. (Jos. 12:7-24)
• BOUNDS OF THE LAND NOT YET CONQUERED. (Jos. 13:1-33)
• THE NINE TRIBES AND A HALF TO HAVE THEIR INHERITANCE BY LOT. (Jos 14:1-5)
• CALEB BY PRIVILEGE REQUESTS AND OBTAINS HEBRON. (Jos 14:6-15)
• BORDERS OF THE LOT OF JUDAH. (Jos 15:1-12)
• CALEB'S PORTION AND CONQUEST. (Jos 15:13-15)
• OTHNIEL, FOR HIS VALOR, HAS ACHSAH TO WIFE. (Jos 15:16-20)
• THE GENERAL BORDERS OF THE SONS OF JOSEPH. (Jos 16:1-4)
• THE BORDERS OF THE INHERITANCE OF EPHRAIM. (Jos 16:5-9)
• LOT OF MANASSEH. (Jos 17:1-6)
• THIS COAST. (Jos 17:7-11)
• CANAANITES NOT DRIVEN OUT. (Jos 17:12-13)
• THE CHILDREN OF JOSEPH ASK FOR ANOTHER LOT. (Jos 17:14-18)
• THE TABERNACLE SET UP AT SHILOH. (Jos 18:1)
• THE REMAINDER OF THE LAND DESCRIBED. (Jos 18:2-9)
• DIVIDED BY LOT. (Jos 18:10)
• THE LOT OF SIMEON. (Jos 19:1-9)
• OF ZEBULUN. (Jos 19:10-16)
• OF ISSACHAR. (Jos 19:17-23)
• OF ASHER. (Jos 19:24-31)
• OF NAPHTALI. (Jos 19:32-39)
• OF DAN. (Jos 19:40-48)
• THE CHILDREN OF ISRAEL GIVE AN INHERITANCE TO JOSHUA. (Jos 19:49-51)
• THE LORD COMMANDS THE CITIES OF REFUGE. (Jos 20:1-6)
• THE ISRAELITES APPOINT BY NAME THE CITIES OF REFUGE. (Jos 20:7-9)
• EIGHT AND FORTY CITIES GIVEN BY LOT OUT OF THE OTHER TRIBES UNTO THE LEVITES. (Jos 21:1-8)
• GOD GAVE THEM REST. (Jos 21:43-45)
• JOSHUA DISMISSES THE TWO TRIBES AND A HALF, WITH A BLESSING. (Jos 22:1-9)
• THEY BUILD THE ALTAR OF TESTIMONY ON THEIR JOURNEY. (Jos 22:10)
• THE DEPUTIES SATISFIED. (Jos 22:30-34)
• JOSHUA'S EXHORTATION BEFORE HIS DEATH. (Jos 23:1-2)
• BY FORMER BENEFITS. (Jos 23:3)
• BY PROMISES. (Jos 23:5-11)
• BY THREATENINGS IN CASE OF DISOBEDIENCE. (Jos 23:12)
• JOSHUA ASSEMBLING THE TRIBES. (Jos 24:1)
• RELATES GOD'S BENEFITS. (Jos 24:2-13)
• HIS AGE AND DEATH. (Jos 24:29-30)

TSK: Joshua (Pendahuluan Kitab)

The Book of Joshua is one of the most important documents in the Old Testament. The rapid conquest of the Promised Land, and the actual settlement of the Israelites in it, afford a striking accomplishment of the Divine predictions to Abraham and the succeeding patriarchs; and at the same time bear the most unequivocal and ample testimony to the authenticity of this sacred book. Several of the transactions related in it are confirmed in a very extraordinary manner, by the traditions current among heathen nations, and preserved by ancient profane historians of undoubted character. Thus there are monuments still in existence, which prove that the Carthaginians were a colony of Syrians who escaped from Joshua; as also that the inhabitants of Leptis, in Africa, came originally from the Sidonians, who abandoned their country on account of the calamities with which it was overwhelmed. Procopius relates that the Phoenicians fled before the Hebrews into Africa, and spread themselves abroad as far as the pillars of Hercules; and adds, " In Numidia, where now stands the city Tigisis (Tangiers), they have erected two columns, on which, in Phoenician characters, is the following inscription: " We are the Phoenicians who fled from the face of Jesus (Joshua) the son of Naue" (Nun).

TSK: Joshua 10 (Pendahuluan Pasal)

Overview

Jos 10:1, Five kings war against Gibeon; Jos 10:6, Joshua rescues it; Jos 10:10, God fights against them with hailstones; Jos 10:12, The sun and moon stand still at the word of Joshua; Jos 10:16, The five kings are mured in a cave; Jos 10:22, They are brought forth; Jos 10:24, scornfully used; Jos 10:26, and hanged; Jos 10:28, Seven kings more are conquered; Jos 10:43, Joshua returns to Gilgal.

Poole: Joshua (Pendahuluan Kitab)

BOOK OF JOSHUA

THE ARGUMENT

IT is not material to know who was the penman of this book, whether Joshua, as seems most probable from Jos 24:26 , or some other holy prophet. It is sufficient that this book was a part of the Holy Scriptures, or oracles of God, committed to and carefully kept by the Jews, and by them faithfully delivered to us, as appears by the concurring testimony of Christ and his apostles, who owned and approved of the same Holy Scriptures which the church of the Jews did. But this is certain, that divers passages in this book were put into it after Joshua’ s death, as Jos 10:13 , compared with 2Sa 1:18 Jos 19:47 , compared with Jud 18:1 ; and Jos 24:29,30 . And such like insertions have been observed in the five books of Moses.

Poole: Joshua 10 (Pendahuluan Pasal)

CHAPTER 10

Five of the kings of Canaan, afraid of Joshua, are angry with the Gibeonites, and wage war against them; they send to Joshua for succours, Jos 10:1-5 . He rescues them, Jos 10:6-10 . God casts down hail-stones upon the enemy, Jos 10:11 . Joshua prays to God, and commands the sun to stand still, which it does for the space of a day, Jos 10:12-15 . The five kings hide themselves in caves, where Joshua causeth them to be shut up, afterwards to be brought forth, scornfully used, and hanged, and thrown into a cave by Makkedah, Jos 10:16-27 . This place taken, the king, city, and all therein are burnt, Jos 10:28 . Joshua doth the same to Libnah and Lachish, Jos 10:29-32 ; to Gezer, Eglon, Hebron, Debir, and all the land, Jos 10:33-42 . Joshua returns to Gilgal, Jos 10:43 .

i.e. Were conversant with them, had yielded themselves to their disposal, submitted themselves to their laws, had mingled interests with them.

MHCC: Joshua (Pendahuluan Kitab)

Here is the history of Israel's passing into the land of Canaan, conquering and dividing it, under the command of Joshua, and their history until his death. The power and truth of God in fulfilling his promises to Israel, and in executing his justly threatened vengeance on the Canaanites, are wonderfully displayed. This should teach us to regard the tremendous curses denounced in the word of God against impenitent sinners, and to seek refuge in Christ Jesus.

MHCC: Joshua 10 (Pendahuluan Pasal)

(Jos 10:1-6) Five kings war against Gibeon.

(Jos 10:7-14) Joshua succours Gibeon The sun and moon stand still.

(Jos 10:15-27) The kings are taken, their armies defeated, and they are put to death.

(v. 28-43) Seven other kings defeated and slain.

Matthew Henry: Joshua (Pendahuluan Kitab)

An Exposition, with Practical Observations, of The Book of Joshua

I. We have now before us the history of the Jewish nation in this book and those that follow it to the end of the book of Esther. These books, to he end of the books of the Kings, the Jewish writers call the first book of the prophets, to bring them within the distribution of the books of the Old Testament, into the Law, the Prophets, and the Chetubim, or Hagiographa, Luk 24:44. The rest they make part of the Hagiographa. For, though history is their subject, it is justly supposed that prophets were their penmen. To those books that are purely and properly prophetical the name of the prophet is prefixed, because the credibility of the prophecies depended much upon the character of the prophets; but these historical books, it is probable, were collections of the authentic records of the nation, which some of the prophets (and the Jewish church was for many ages more or less continually blessed with such) were divinely directed and helped to put together for the service of the church to the end of the world; as their other officers, so their historiographers, had their authority from heaven. - It should seem that though the substance of the several histories was written when the events were fresh in memory, and written under a divine direction, yet, under the same direction, they were put into the form in which we now have them by some other hand, long afterwards, probably all by the same hand, or about the same time. The grounds of the conjecture are, 1. Because former writings are so often referred to, as the Book of Jasher (Jos 10:13, and 2Sa 1:18), the Chronicles of the Kings of Israel and Judah, and the books of Gad, Nathan, and Iddo. 2. Because the days when the things were done are spoken of sometimes as days long since passed; as 1Sa 9:9, He that is now called a prophet was formerly called a seer. And, 3. Because we so often read of things remaining unto this day; as stones (Jos 4:9; Jos 7:26; Jos 8:29; Jos 10:27; 1Sa 6:18), names of places (Jos 5:9; Jos 7:26; Jdg 1:26; Jdg 15:19; Jdg 18:12; 2Ki 14:7), rights and possessions (Jdg 1:21; 1Sa 27:6), customs and usages (1Sa 5:5; 2Ki 17:41), which clauses have been since added to the history by the inspired collectors for the confirmation and illustration of it to those of their own age. And, if one may offer a mere conjecture, it is not unlikely that the historical books, to the end of the Kings, were put together by Jeremiah the prophet, a little before the captivity; for it is said of Ziklag (1Sa 27:6) that it pertains to the kings of Judah (which style began after Solomon and ended in the captivity) unto this day. And it is still more probable that those which follow were put together by Ezra the scribe, some time after the captivity. However, though we are in the dark concerning their authors, we are in no doubt concerning their authority; they were a part of the oracles of God, which were committed to the Jews, and were so received and referred to by our Saviour and the apostles.

In the five books of Moses we had a very full account of the rise, advance, and constitution, of the Old Testament church, the family out of which it was raised, the promise, that great charter by which it was incorporated, the miracles by which it was built up, and the laws and ordinances by which it was to be governed, from which one would conceive and expectation of its character and state very different from what we find in this history. A nation that had statutes and judgments so righteous, one would think, should have been very holy; and a nation what had promises so rich should have been very happy. But, alas! a great part of the history is a melancholy representation of their sins and miseries; for the law made nothing perfect, but this was to be done by the bringing in of the better hope. And yet, if we compare the history of the Christian church with its constitution, we shall find the same cause for wonder, so many have been its errors and corruptions; for neither does the gospel make any thing perfect in this world, but leaves us still in expectation of a better hope in the future state.

II. We have next before us the book of Joshua, so called, perhaps, not because it was written by him, for that is uncertain. Dr. Lightfoot thinks that Phinehas wrote it. Bishop Patrick is clear that Joshua wrote it himself. However that be, it is written concerning him, and, if any other wrote it, it was collected out of his journals or memoirs. It contains the history of Israel under the command and government of Joshua, how he presided as general of their armies, 1. In their entrance into Canaan, ch. 1-5. 2. In their conquest of Canaan, ch. 6-12. 3. In the distribution of the land of Canaan among the tribes of Israel, ch. 22-24. In all which he was a great example of wisdom, courage, fidelity, and piety, to all that are in places of public trust. But this is not all the use that is to be made of this history. We may see in it, 1. Much of God and his providence - his power in the kingdom of nature, his justice in punishing the Canaanites when the measure of their iniquity was full, his faithfulness to his covenant with the patriarchs, and his kindness to his people Israel, notwithstanding their provocations. We may see him as the Lord of Hosts determining the issues of war, and as the director of the lot, determining the bounds of men's habitations. 2. Much of Christ and his grace. Though Joshua is not expressly mentioned in the New Testament as a type of Christ, yet all agree that he was a very eminent one. He bore our Saviour's name, as did also another type of him, Joshua the high priest, Zec 6:11, Zec 6:12. The Septuagint, giving the name of Joshua a Greek termination, call him all along Iesous Jesus, and so he is called Act 7:45, and Heb 4:8. Justin Martyr, one of the first writers of the Christian church ( Dialog. cum Tryph. p. mihi 300), makes that promise in Exo 23:20, My angel shall bring thee into the place I have prepared, to point at Joshua; and these words, My name is in him, to refer to this, that his names should be the same with that of the Messiah. It signifies, He shall save. Joshua saves God's people from the Canaanites; our Lord Jesus saves them from their sins. Christ, as Joshua, is the captain of our salvation, a leader and commander of the people, to tread Satan under their feet, to put them in possession of the heavenly Canaan, and to give them rest, which (it is said, Heb 4:8) Joshua did not.

Matthew Henry: Joshua 10 (Pendahuluan Pasal)

We have in this chapter an account of the conquest of the kings and kingdoms of the southern part of the land of Canaan, as, in the next chapter, of the reduction of the northern parts, which together completed the glorious successes of the wars of Canaan. In this chapter we have an account, I. Of the routing of their forces in the field, in which observe, 1. Their confederacy against the Gibeonites (Jos 10:1-5). 2. The Gibeonites' request to Joshua to assist them (Jos 10:6). 3. Joshua's speeds march under divine encouragement for their relief (Jos 10:7-9). 4. The defeat of the armies of these confederate kings (Jos 10:10, Jos 10:11). 5. The miraculous prolonging of the day by the standing still of the sun in favour of the conquerors (Jos 10:12-14). II. Of the execution of the kings that escaped out of the battle (Jos 10:15-27). III. Of the taking of the particular cities, and the total destruction of all that were found in them. Makkedah (Jos 10:28). Libnah (Jos 10:29, Jos 10:30). Lachish (Jos 10:31, Jos 10:32) and the king of Gezer that attempted its rescue (Jos 10:33). Eglon (Jos 10:34, Jos 10:35). Hebron (Jos 10:36, Jos 10:37). Debir (Jos 10:38, Jos 10:39). And the bringing of all that country into the hands of Israel (Jos 10:40-42). And, lastly, the return of the army to the head-quarters (Jos 10:43).

Constable: Joshua (Pendahuluan Kitab)

Introduction

Title

The name of this book in Hebrew, Greek, and English comes from the principle character in it rather than from the writer. Joshua may or may not have been the writer of this book.

The title is appropriate because "Joshua" means, "Yahweh saves." Joshua is the Hebrew name that translates into Aramaic as Jesus. What Jesus is to God's people in a larger sense Joshua was to the Israelites in a smaller sense. Joshua brought God's people into the realization of many of God's plans and purposes for them. This book is a record of God's deliverance of the Israelites into what He had promised them.

In the English Bible, Joshua is one of the historical books (Genesis through Esther). In the Hebrew Bible, it is in the second of the three main divisions of the Old Testament, namely, the Prophets. The Law and the Writings are the first and third divisions. Joshua is the first book in the first half of the Prophets, the Former Prophets. The Former Prophets section contains four books (Joshua, Judges, Samuel, and Kings) as does the second division, the Latter Prophets (Isaiah, Jeremiah, Ezekiel, and the Twelve [minor prophets]). The fact that the Hebrews included mainly historical books such as Joshua in the Prophets section reveals a basic attitude of God's people. They viewed what God revealed here not primarily as a historical record as much as an authoritative record of selected historical events designed to teach important spiritual lessons. We should recognize Joshua, therefore, not simply as a record of history but as a selective history intended to reveal God's will. In the Prophets section of the Old Testament, God revealed Himself through historical events as well as through the oracles of individual prophets.

"The Book of Joshua, like all other books of the Bible, is primarily a book of theology. Through it God has revealed himself and continues to do so."¹

Date and Writer

The Book of Joshua evidently came into being several years after the events recorded in the book took place. A number of statements point to a time of composition beyond the conquest and perhaps beyond the lifetime of Joshua. For example, the phrase "to this day" (4:9; 5:9; 6:25; 7:26; 8:28, 29; 9:27; 13:13; 14:14; 15:63; 16:10) refers to a time considerably after the events referred to happened. How much later is hard to say. These references point to a time of composition many years later than the actual occurrence of the events recorded.²

However the writer claims to have crossed the Jordan River when Israel entered the land (5:1 [marginal reading], 6). Therefore he must have written the book not too long after the conquest. This conclusion finds support in the general impression the reader receives that an eyewitness of the events recorded wrote the book. An editor may or may not have added the account of Joshua's death (24:29-33) to the book later (cf. Deut. 34:10-12). This depends on whether the writer wrote it before or after Joshua died.

According to Jewish tradition Joshua himself wrote the book.³ Many modern conservative Old Testament scholars believe that he did.⁴ However other good, conservative scholars believe the writer was not Joshua but a contemporary of his, possibly one of the elders of Israel.⁵ Many more scholars are unsure.⁶ I prefer the traditional view that Joshua wrote the book because I find the arguments of those who believe the writer could not have been Joshua unconvincing.

Scope

As I have explained previously, the date of the Exodus was about 1446 B.C. (cf. 1 Kings 6:1).⁷ Israel spent 40 years in the wilderness (Exod. 16:35; Num. 14:33-34). Thus Israel crossed the Jordan River and entered the land about 1406 B.C. The Book of Joshua therefore begins with events in or very close to the year 1406 B.C.

Josephus said the conquest of the land took five years.⁸ However when Caleb received his town of Hebron he said God had promised that he would enter Canaan 45 years earlier (14:10; cf. Num. 14:24). Since God gave that promise 38 years before Israel crossed the Jordan the conquest seems to have taken closer to seven years (ca. 1406-1399 B.C.). The record of this conquest occupies the first half of the Book of Joshua.

When Caleb said these words he was 85 years old (14:10). Joshua appears to have been about the same age as Caleb, perhaps a little younger. Joshua died when he was 110 (24:29). Assuming Joshua was 75 when the Israelites crossed the Jordan River, the amount of time the Book of Joshua spans may be about 35 years.⁹

The first half of the book (chs. 1-12) covers about seven years. Most of this material, specifically, chapters 1-9, deals with events that probably happened in less than one full year.

Message¹⁰

Joshua reveals that God hates sin because He loves people. (This is the message statement.) Of course He also hates sin because it offends His holiness. However in Joshua I believe the emphasis is on God's concern for the Israelites more than the vindication of His holiness.

The writer of this book portrayed Yahweh as a God of war. This side of God's character has created problems for many people. How could God be loving and yet deal so severely with the Canaanites? In view of Jesus Christ's commands to love our enemies (Matt. 5:44) and be peacemakers (Matt. 5:9) how can we justify God's dealings with the Canaanites that this book records?

The righteous side of God's character is, of course, a consistent emphasis throughout Scripture. In the Pentateuch God dealt severely with all those who oppressed the patriarchs and their descendents (cf. Exod. 15:3). In the historical books we find the same thing. The psalmist referred to Yahweh as "mighty in battle" against the forces opposed to His will (e.g., Ps. 24:8; 45:3). The prophets, especially Jeremiah, warned that God will judge sin. In the Gospels we hear and see the wrath of God manifested in Jesus' words and works against the Pharisees for their sins. In the Book of Revelation, especially chapters 6-19, John pictured the wrath of God being poured out in judgment on the whole world. In Joshua, too, we see God commanding and leading the Israelites in violent mortal conflict with sinners.

The reason God wages war against sin and sinners is that He loves people and wants to save them from destruction by sin and its consequences (cf. Rom. 6:23). If God is not a God of war, then He cannot be a God of love.

We can see God's hatred of sin in His dealings with the Canaanites and in His dealings with the Israelites in Joshua.

In the Pentateuch we discovered many statements and warnings about the Canaanites. Their wickedness was great even in Abraham's day. The Sodomites were Canaanites (Gen. 19), but the measure of their iniquity was not yet full (Gen. 15:16; cf. Lev. 18:24-28). The Ras Shamra Tablets have shed much light on Canaanite religion and culture. Archaeologists discovered these written records in northwest Syria at the site of an ancient city, Ugarit. They date from the fourteenth century B.C., the time of the conquest by Joshua.

The Canaanites wrote them in the Ugaritic language in cuneiform script. These records reveal that Canaanite culture was extremely immoral and inhumane. The Canaanites practiced prostitution of both sexes, many kinds of sexual perversion, and human sacrifice widely. They were religious practices.

As Israel anticipated entering the land occupied by these people it was a case of destroy or be destroyed. In commanding the Israelites to annihilate the Canaanites God was performing surgery to remove a cancer from human society. He was not murdering an innocent primitive people as the liberal critics of the Bible used to say. God had been extremely patient with the Canaanite tribes. They had had hundreds of years to repent after the witness of Melchizedek, Abraham, and many other God-fearing people who had lived among them. Because they did not repent, God used Israel as a broom to sweep away their filth and purify the land. He did not drive the Canaanites out simply to make room for Israel. He did so also to remove this cancerous society and its malignant influence. Israel exercised considerable restraint in dealing with the Canaanites compared with the way some other ancient Near Eastern countries dealt with people they defeated. The Assyrians, for example, were very brutal.

God also manifested His hatred of sin in His dealings with the Israelites. We have seen this already in the Pentateuch as God disciplined His chosen people when they sinned. In Joshua, when Israel lusted after the things of Canaan He dealt with her severely. Achan's sin (ch. 7) affected the whole nation. God judged Achan as He did to teach the Israelites a strong lesson concerning how serious sin is. God's dealings with His own people were even more severe than His dealings with the Canaanites.

In short, Joshua reveals that God wages war against sin wherever He finds it. He patiently waits for people to repent, but if they do not judge sin themselves, He will judge it (Acts 17:30-31; 1 Cor. 11:31). God deals more severely with His own people than with others because privilege heightens responsibility.

Not only does Joshua reveal that God wages war against sin, but it also teaches us how He does it.

God uses the forces of nature to wage war against sin. He restrained the waters of a river, shook the walls of a city, sent hail from heaven, and lengthened the hours in a day to accomplish His purposes. God rarely works in as direct ways to judge sin today. This should not lead us to conclude that He never did or never will. He will again shake the heavens and the earth to bring down His wrath on sinners (cf. Rev. 6-19). We have the privilege of living in the day of His grace when God is being patient with sinners (2 Pet. 3:9-10). Nevertheless that day will end, and He will bring judgment on our world as He did on the world of the Canaanites.

God also uses people who are loyal to Him to wage war against sin. The people God used in Joshua were men and women of faith (Heb. 11:30). God's methods are unpredictable and often seem strange to His servants. They frequently appear foolish to us. Therefore God asks that we simply trust and obey Him. Faith in Joshua means refraining from what God forbids (e.g., at Ai) as well as doing all that God directs (e.g., at Jericho). Joshua is one of the clearest illustrations in the Bible that consistent trust in and obedience to the Word of God results in overcoming, victorious, powerful, successful living. Joshua clarifies three characteristics of faith.

1. Faith involves accepting God's standard of holiness. We tend to undervalue the need for personal and corporate holiness in our day because God is not judging sin immediately as He did in Joshua's day. This is the day of His patience. Nevertheless Joshua teaches that without holiness there can be no spiritual power or consistent victory in our experience (cf. 1:8; 24:19-25).

2. Faith also means abandonment to God's will. God has revealed in His Word how His people can experience all He wants them to have. Because God's ways are not the ways we would choose from our finite carnal viewpoint we have trouble trusting God and committing ourselves wholeheartedly to His will. The Israelites succeeded at Jericho as they did because they committed themselves completely to engaging in that battle as God had commanded. They did so even though it must have looked like suicide to obey.

3. Faith also involves achievement in God's might. It is God who wins the victories. Without God His people can do nothing productive (John 15:5). However with Him all things are possible (Matt. 19:26; Phil. 4:13). The Israelites learned this when they failed at Ai. Success does not really come as a result of our action as we obey God. It comes as a result of God's action working through instruments that He finds usable.

In summary, Joshua reveals that God hates sin. He is at war with it because it offends Him but also because it destroys the people He has created to have fellowship with Himself. God uses the forces of nature and people who are loyal to Him to root out sin and bring deliverance to His people. However the people He uses must accept His standard of holiness for themselves. They must abandon themselves to His way of doing things. They must also acknowledge that victories are the result of His might, not their own.

Constable: Joshua (Garis Besar)

Outline

I. The conquest of the land chs. 1-12

A. Preparations for entering Canaan chs. 1-2

1. God's charge to Joshua 1:1-9

2. Joshua's charge to Israel 1:10-18

3. The spying out of Jericho ch. 2

B. Entrance into the land 3:1-5:12

1. Passage through the Jordan chs. 3-4

2. Circumcision and celebration of the Passover 5:1-12

C. Possession of the land 5:13-12:24

1. The conquest of Jericho 5:13-6:27

2. Defeat at Ai ch. 7

3. Victory at Ai 8:1-29

4. Renewal of the covenant 8:30-35

5. The treaty with the Gibeonites ch. 9

6. Victory over the Amorite alliance at Gibeon 10:1-27

7. Other conquests in southern Canaan 10:28-43

8. Conquests in northern Canaan 11:1-15

9. Summary of Joshua's conquests 11:16-12:24

II. The division of the land chs. 13-21

A. The land yet to be possessed 13:1-7

B. The land east of the Jordan 13:8-33

C. The land west of the Jordan chs. 14-19

1. The rationale for the allotments 14:1-5

2. Caleb's inheritance 14:6-15

3. Judah's inheritance ch. 15

4. Joseph's inheritance chs. 16-17

5. Survey of the remaining land 18:1-10

6. The inheritance of the remaining tribes 18:11-19:51

D. The special cities 20:1-21:42

1. The cities of refuge ch. 20

2. The cities of the Levites 21:1-42

E. The faithfulness of God 21:43-45

III. Joshua's final acts and death chs. 22-24

A. The return of the two and one-half tribes to their inheritances ch. 22

B. Joshua's farewell address to the Israelites ch. 23

1. A reminder of past blessings 23:1-13

2. A warning of possible future cursing 23:14-16

C. Israel's second renewal of the covenant 24:1-28

1. Preamble 24:1

2. Historical prologue 24:2-13

3. Covenant stipulations 24:14-24

4. Provisions for the preservation of the covenant 24:25-28

D. The death and burial of Joshua and Eleazar 24:29-33

Constable: Joshua

Joshua

Bibliography

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_____. A Survey of Old Testament Introduction. Revised ed. Chicago: Moody Press, 1974.

Armerding, Carl. Conquest and Victory. Chicago: Moody Press, Moody Pocket Books, 1967.

Beek, M. A. "Rahab in the Light of Jewish Exegesis." In Von Kanaan bis Kerala, pp. 37-44. Edited by W. C. Delsman, et al. Kevelaer, Germany: Verlag Butzer and Bercker, 1982.

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Briggs, Peter. "Testing the Factuality of the Conquest of Ai Narrative in the Book of Joshua." Paper presented at the annual meeting of the Evangelical Theological Society, Colorado Springs, Colo., Nov. 15, 2001.

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_____. "The Polemic against Baalism in Israel's Early History and Literature." Bibliotheca Sacra 151:603 (July-September 1994):267-83.

Constable, Thomas L. "A Theology of Joshua, Judges, and Ruth." In A Biblical Theology of the Old Testament, pp. 89-113. Edited by Roy B. Zuck. Chicago: Moody Press, 1991.

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_____. "The Tablets From Ugarit and Their Importance for Biblical Studies." Biblical Archaeology Review 9:5 (September-October 1983):62-72.

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Good, Robert M. "The Just War in Ancient Israel." Journal of Biblical Literature 104:3 (September 1985):385-400.

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_____. "The Old Testament in its Context: 3 From Joshua to Solomon." Theological Students' Fellowship Bulletin 61 (1971):5-14.

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Review 12:1 (January-February 1986):43, 49-53.

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Copyright 2003 by Thomas L. Constable

Haydock: Joshua (Pendahuluan Kitab)

INTRODUCTION.

THE BOOK OF JOSUE.

This book is called Josue , because it contains the history of what passed under him, and, according to the common opinion, was written by him. The Greeks call him Jesus; for Josue and Jesus, in the Hebrew, are the same name, and have the same signification, viz., A Saviour. And it was not without a mystery, that he who was to bring the people into the land of promise, should have his name changed from Osee (for so he was called before, Numbers xiii. 17,) to Josue , or Jesus , to give us to understand, the Moses, by his law, could only bring the people within sight of the promised inheritance, but that our Saviour, Jesus , was to bring us into it. (Challoner) --- The Hebrews who had been so rebellious under Moses, behaved with remarkable fidelity and respect towards his successor; who, by these means, more forcibly represented the Christian Church, (Du Hamel) which will be ever obedient to her divine head and observe his directions. Josue had been trained up a long time under the hand of Moses, and God had given him the commission to govern his people, in so public a manner, that no one offered to claim that high and arduous office. In effect, the whole conduct of Josue before and after his exaltation, shewed him to be most deserving of command. (Haydock) --- Josue, says the Holy Ghost, (Ecclesiasticus xlvi. 1,) was successor of Moses among the prophets , or, according to the Greek, "in prophecies." Many explain this of the obligation incumbent on him, to continue the sacred history (Calmet) and revelations where Moses had left off. The last chapter of this book informs us that he did so. Perhaps some additions, by way of farther explication, have been made by subsequent inspired writers, though most of the passages which are adduced to prove this assertion, seem to be of little force. Respecting the death of Josue, we may make the same observations as on that of Moses. It may have been written by the author of the Book of Judges. Theodoret seems to have thought that the work before us, was compiled out of the public registers, which are quoted chap. x. under the name of the book of the Lord . See Numbers xxi. 14. The Samaritans have a book or chronicle of Josue, which relates in 39 or 47 chapters, many facts of scriptural history, (Haydock) down to the reign of Adrian, intermingled with a variety of fables. It seems to be of modern date. Hottinger undertook to publish it in Latin, but was prevented by death. (Calmet) --- The true history of Josue sets before us the passage of the Jordan, the conquest of Chanaan, and the distribution of the country. After the pious general had performed all that could be expected from him, after he had twice ratified the covenant between God and his people, and exhorted the latter, with his last breath, to observe an inviolable fidelity to the only Lord, he departed this life in peace, in the 110th year of his age, and was buried at Thamnath Sare, which he had built for the place of his abode. (Haydock) --- As the five books of Moses contain the law, intermixed with history, so this first of the historical books exhibits a variety of useful precepts and predictions. The prophetical and sapiential books must be considered in the same light. (Worthington) --- They all tend to promote true wisdom and the salvation of men, provided they be perused in the same spirit with which they were written. (Haydock)

Gill: Joshua (Pendahuluan Kitab)

INTRODUCTION TO JOSHUA

The Jews distinguish the prophets into former and latter; the first of the former prophets is Joshua, or Sepher Joshua, the book of Joshua, as it is commonly called in the Hebrew copies; the Syriac inscription is,

"the book of Joshua, the son of Nun, the disciple of Moses:''

in the Arabic version it is reckoned a book of the judges, which adds,

"the first among the judges of the children of Israel was Joshua, the son of Nun, the twenty eighth from Adam, who reigned over Israel after the Prophet Moses.''

This book bears the name of Joshua, either because it is concerning him, his actions and exploits in the land of Canaan, or because it was written by him, or both; though some ascribe it to Ezra, and others to Isaiah; but it must have been written before the times of Ahab, as appears from 1Ki 16:34; and even before the times of David, as is clear from Jos 15:63, compared with 2Sa 5:6; for though mention is made in it of the mountains of Judah and of Israel, from whence some have concluded, that the writer must have lived after the times of Rehoboam, in whose days the kingdom was divided; yet we find the distinction of Israel and Judah took place before, even in the times of David and Asaph, Psa 76:1; It is most likely that this book was written by Joshua himself, as the Jews in their Talmud ^a assert; and, indeed, who more fit for it than himself? and if written or put together by another, it is most probable that it was taken out of his diary, annals, or memoirs; and though there are some things recorded in it, which were done after his death, these might be inserted under a divine direction and influence by Eleazar, or Phinehas, or Samuel, to each of whom some ascribe the writing of this book, just as Joshua is supposed to add some verses concerning Moses at the end of the Pentateuch: however, be it wrote by whom it may, there is no doubt to be made of the divine inspiration and authenticity of it by us Christians, since some histories recorded in it are taken from it, or referred to, in Heb 11:30; and the promise made to Joshua is quoted, and applied to every believer, Heb 13:5; and the Apostle James refers to the case of Rahab, her character and conduct in it, Jam 2:25. The subject matter of this book is Joshua's taking upon him the government of the children of Israel, after the death of Moses, by a divine commission, exhortation, and encouragement given him to engage in war with the Canaanites; his conquests of them, the division of the land of Canaan to the children of Israel, and their settlement in it. It is of great use not only to give us the geography of the land of Canaan, and the history of the church of God, from the death of Moses to the times of the judges; but shows the exact fulfilment of prophecy, and the faithfulness of God to his promises in giving the land of Canaan to Israel, according to those made to their fathers, and the justice of God in punishing the Canaanites for their abominable sins, as had been foretold; and the wonderful care, of God, and his love to the people of Israel in preserving and protecting them, and in settling them in such a good land, notwithstanding all their murmurings, ingratitude, and unbelief, in the wilderness; and may serve to lead us to Christ, whose type Joshua was in the whole affair here related: his name has the signification of the salvation of the Lord in and he is by the Greek writers, and so in the New Testament, called Jesus, a Saviour, Act 7:45, Heb 4:8; and as they agree in their name, so they do in their state, condition, and character; Joshua was a servant of Moses, Christ was made under the law, and became subject to it, both moral and ceremonial; and also in their office, Joshua was the governor of Israel, and the commander of their forces, for which he was well qualified with wisdom, courage, and integrity; Christ is King of saints, the Leader and Commander of the people, who has fought their battles for them, being abundantly qualified, having the spirit of wisdom, counsel, might, and of the fear of the Lord, resting on him. Joshua was a type of Christ in various actions of his; in leading the people through the river Jordan, an emblem either of baptism, or of afflictions, or of death itself, in which Christ is with his people, and carries them through; in saving Rahab and her family, so Christ saves the worst and chief of sinners; in receiving the Gibeonites, who submitted to him, as Christ does all that come to him; in his conquest of the several kings of the Canaanites, so Christ has conquered all the spiritual enemies of his people, sin, Satan, and the world; in bringing and settling the people of Israel in the land of Canaan, their rest, and dividing it to them by lot, which Moses might not do; so Christ only brings souls into the true rest, into spiritual rest here, and eternal rest hereafter; in whom they obtain the inheritance of the heavenly glory by lot, and by whom only they enjoy salvation and eternal life, and not by the works of the law. This book contains an history of Joshua, of his government, his acts and deeds, from the death of Moses to his own; how long that was is not certain; the Jewish chronologers ^b observe, that the time of his principality we find not in the text; though they ^c say he succeeded Moses when he was eighty two years of age, and governed Israel twenty eight years; Eupolemus ^d, an Heathen writer, says thirty years. Christian writers commonly make his reign to be twenty seven years ^e; but an Arabic writer ^f stretches it further to thirty one years; he says, he took the government of the people in the seventy ninth year of his age, and reigned thirty one; but it seems more probable that he was ninety three years of age when Moses died, who lived to be an hundred ten, so that only seventeen years intervened between the death of the one and of the other; seven years Joshua was in subduing the land, and ten years more were taken up in dividing it to the people, and settling them in it, and in the government of them; after which Eleazar might rule ten years more, whose death is mentioned in it; so indeed the book may be reckoned an history of twenty seven years, though Joshua lived only seventeen of them. The Chronicle, to which the Samaritans give the name of the book of Joshua, is a spurious work; an epitome of which Hottinger ^g has compiled, and translated out of the Arabic exemplar into Latin.

Gill: Joshua 10 (Pendahuluan Pasal)

INTRODUCTION TO JOSHUA 10

This chapter treats of the combination of five kings against the Gibeonites, Jos 10:1; and of the application of the Gibeonites to Joshua, for assistance, in virtue of the league between them, which was granted, Jos 10:6; of the slaughter of the army by the kings of Israel, and chiefly by hailstones from heaven, Jos 10:10; and of the standing still of the sun, and of the moon, while vengeance was taken on them, Jos 10:12; and of the five kings being hid in a cave, and of the usage of them when taken, Jos 10:15; and of the taking of Makkedah, Libnah, Lachish, Eglon, Hebron, and Debir, Jos 10:28; which finished the conquest of the southern part of the land, Jos 10:40.