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Joshua 10:12
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On the day the Lord gave the Amorites over to the Israelites, Joshua spoke to the Lord in the presence of Israel:
Then spoke Yehoshua to the LORD in the day when the LORD delivered up the Amori before the children of Yisra'el; and he said in the sight of Yisra'el, Sun, stand you still on Giv`on; You, Moon, in the valley of Ayalon.
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 Joshua spoke to Yahweh, on the day Yahweh gave the Amorites over to the Israelites, and he said in the sight of Israel, "Sun in Gibeon, stand still, and moon, in the valley of Aijalon."
At that time Joshua spoke to the Lord in the day when the Lord gave the Amorites over to the sons of Israel, and he said in the sight of Israel, "Sun, stand still at Gibeon, and moon, in the Valley of Aijalon."
On the day that the Lord gave up the Amorites to the Israelites, Joshua stood before all the people of Israel and said to the Lord : "Sun, stand still over Gibeon. Moon, stand still over the Valley of Aijalon."
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!"
Then Joshua spoke to the LORD on the day when the LORD handed over the Amorites to the sons of Israel, and Joshua said in the sight of Israel, "Sun, stand still at Gibeon, And moon, in the Valley of Aijalon."
Then Joshua spoke to the LORD on the day when the LORD turned the Amorites over to the sons of Israel, and he said in the sight of Israel, "Sun, stand still at Gibeon, And moon, at the Valley of Aijalon!"
Then spake Ioshua to the Lord, in the day when the Lord gaue the Amorites before the children of Israel, and he sayd in the sight of Israel, Sunne, stay thou in Gibeon, and thou moone, in the valley of Aialon.
Then Joshua spoke to Yahweh in the day when Yahweh gave over the Amorites before the sons of Israel, and he said in the sight of Israel,"O sun, stand still at Gibeon,And O moon in the valley of Aijalon."
The Lord was helping the Israelites defeat the Amorites that day. So about noon, Joshua prayed to the Lord loud enough for the Israelites to hear: "Our Lord , make the sun stop in the sky over Gibeon, and the moon stand still over Aijalon Valley." So the sun and the moon stopped and stood still until Israel defeated its enemies. This poem can be found in The Book of Jashar. The sun stood still and didn't go down for about a whole day.
Then, on the day Adonai handed over the Emori to the people of Isra'el, Y'hoshua spoke to Adona i ; in the sight of Isra'el he said, "Sun, stand motionless over Giv‘on! Moon, you too, over Ayalon Valley!"
Then spoke Joshua to Jehovah in the day when Jehovah gave up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand still upon Gibeon; And thou, moon, in the valley of Ajalon!
On that day the Lord gave Israel the victory against the Amorites. Joshua stood before all the Israelites and said to the Lord : "Sun, stop over Gibeon. Moon, stand still over the Valley of Aijalon."
Then spoke Joshua to the LORD on the day when the LORD delivered the Amorites to the children of Israel, and Joshua said in the sight of the children of Israel, Sun, stand thou still over Gibeon; and thou Moon, in the valley over Ajalon.
On the day that the Lord gave the men of Israel victory over the Amorites, Joshua spoke to the Lord . In the presence of the Israelites he said, "Sun, stand still over Gibeon; Moon, stop over Aijalon Valley."
Then Joshua spoke to Jehovah in the day when Jehovah gave the Amorites up before the sons of Israel; and he said, Sun, stand still before the eyes of Israel in Gibeon! And, Moon stand still in the valley of Aijalon!
Then spake Iosua vnto the LORDE (the same daye that the LORDE gaue ouer the Amorites before the children of Israel) and sayde in the presence of Israel: Sonne, holde styll at Gibeon, and thou Moone in the valley of Aialon.
Then spake Joshua to Jehovah in the day when Jehovah 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 Aijalon.
Then spake Iosuah to the Lorde in the day when the Lorde deliuered the Amorites before the children of Israel, & he sayd in the sight of Israel, Sunne, stande thou styll vpon Gibeon, and thou Moone in the valley of Aialon.
Then spoke 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 Aijalon.'
Then spake Ioshua to the Lord in the day when the Lord deliuered vp the Amorites before the children of Israel, and hee said in the sight of Israel, Sunne, stand thou still vpon Gibeon, and thou Moone in the valley of Aialon.
Then Joshua spoke to the Lord, in the day in which the Lord delivered the Amorite into the power of Israel, when he destroyed them in Gabaon, and they were destroyed from before the children of Israel: and Joshua said, Let the sun stand over against Gabaon, and the moon over against the valley of Ælon.
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 Aijalon.
On the day the LORD gave the Amorites over to the Israelites, Joshua spoke to the LORD in the presence of Israel: "O sun, stand still over Gibeon, O moon, over the Valley of Aijalon."
Thanne Josue spak to the Lord, in the dai in which he bitook Amorrey in the siyt of the sones of Israel; and Josue seide bifore hem, Sunne, be thou not mouyd ayens Gabaon, and the moone ayens the valei of Hailon.
Then speaketh Joshua to Jehovah in the day of Jehovah's giving up the Amorites before the sons of Israel, and he saith, before the eyes of Israel, `Sun -- in Gibeon stand still; and moon -- in the valley of Ajalon;'
Then Joshua spoke to Yahweh in the day when Yahweh delivered up the Amorites before the sons of Israel; and he said in the sight of Israel, Sun, stand still on Gibeon; And, Moon, in the valley of Aijalon.
Then spoke 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 spoke Joshua to Yahweh in the day when Yahweh delivered up the Amorites before the children of Israel; and he said in the sight of Israel, Sun, stand you still on Gibeon; You, Moon, in the valley of Aijalon.
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."
On the day the Lord gave the Israelites victory over the Amorites, Joshua prayed to the Lord in front of all the people of Israel. He said, "Let the sun stand still over Gibeon, and the moon over the valley of Aijalon."
Then Joshua spoke to the Lord on the day when the Lord made the Amorites lose the war against the sons of Israel. He said, in the eyes of Israel, "O sun, stand still at Gibeon. O moon, stand still in the valley of Aijalon."
On the day when the Lord gave the Amorites over to the Israelites, Joshua spoke to the Lord ; and he said in the sight of Israel, "Sun, stand still at Gibeon, and Moon, in the valley of Aijalon."
Then, spake Joshua unto Yahweh, on the day when Yahweh delivered up the Amorites before the sons of Israel, - yea he said, in the presence of Israel - Thou Sun! in Gibeon, be still, and thou Moon! in the vale of Aijalon.
Then Josue spoke to the Lord, in the day that he delivered the Amorrhite in the sight of the children of Israel, and he said before them: Move not, O sun, toward Gabaon, nor thou, O moon, toward the valley of Ajalon.
Then spoke Joshua to the LORD in the day when the LORD gave the Amorites over to the men of Israel; and he said in the sight of Israel, "Sun, stand thou still at Gibeon, and thou Moon in the valley of Ai'jalon."
The day God gave the Amorites up to Israel, Joshua spoke to God , with all Israel listening: "Stop, Sun, over Gibeon; Halt, Moon, over Aijalon Valley." And Sun stopped, Moon stood stock still Until he defeated his enemies. (You can find this written in the Book of Jashar.) The sun stopped in its tracks in mid sky; just sat there all day. There's never been a day like that before or since— God took orders from a human voice! Truly, God fought for Israel. Then Joshua returned, all Israel with him, to the camp at Gilgal. Meanwhile the five kings had hidden in the cave at Makkedah. Joshua was told, "The five kings have been found, hidden in the cave at Makkedah." Joshua said, "Roll big stones against the mouth of the cave and post guards to keep watch. But don't you hang around—go after your enemies. Cut off their retreat. Don't let them back into their cities. God has given them to you." Joshua and the People of Israel then finished them off, total devastation. Only a few got away to the fortified towns. The whole army then returned intact to the camp and to Joshua at Makkedah. There was no criticism that day from the People of Israel! Then Joshua said, "Open the mouth of the cave and bring me those five kings." They did it. They brought him the five kings from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, and the king of Eglon. When they had them all there in front of Joshua, he called up the army and told the field commanders who had been with him, "Come here. Put your feet on the necks of these kings." They stepped up and put their feet on their necks. Joshua told them, "Don't hold back. Don't be timid. Be strong! Be confident! This is what God will do to all your enemies when you fight them." Then Joshua struck and killed the kings. He hung them on five trees where they remained until evening. At sunset Joshua gave the command. They took them down from the trees and threw them into the cave where they had hidden. They put large stones at the mouth of the cave. The kings are still in there. That same day Joshua captured Makkedah, a massacre that included the king. He carried out the holy curse. No survivors. Makkedah's king got the same treatment as Jericho's king. Joshua, all Israel with him, moved on from Makkedah to Libnah and fought against Libnah. God gave Libnah to Israel. They captured city and king and massacred the lot. No survivors. Libnah's king got the same treatment as Jericho's king. Joshua, all Israel with him, moved on from Libnah to Lachish. He set up camp nearby and attacked. God gave Lachish to Israel. Israel took it in two days and killed everyone. He carried out the holy curse, the same as with Libnah. Horam, king of Gezer, arrived to help Lachish. Joshua attacked him and his army until there was nothing left of them. No survivors. Joshua, all Israel with him, moved on from Lachish to Eglon. They set up camp and attacked. They captured it and killed everyone, carrying out the holy curse, the same as they had done with Lachish. Joshua, all Israel with him, went up from Eglon to Hebron. He attacked and captured it. They killed everyone, including its king, its villages, and their people. No survivors, the same as with Eglon. They carried out the holy curse on city and people. Then Joshua, all Israel with him, turned toward Debir and attacked it. He captured it, its king, and its villages. They killed everyone. They put everyone and everything under the holy curse. No survivors. Debir and its king got the same treatment as Hebron and its king, and Libnah and its king. Joshua took the whole country: hills, desert, foothills, and mountain slopes, including all kings. He left no survivors. He carried out the holy curse on everything that breathed, just as God , the God of Israel, had commanded. Joshua's conquest stretched from Kadesh Barnea to Gaza and from the entire region of Goshen to Gibeon. Joshua took all these kings and their lands in a single campaign because God , the God of Israel, fought for Israel. Then Joshua, all Israel with him, went back to the camp at Gilgal.
Then Joshua spoke to the LORD in the day when the LORD delivered up the Amorites before the sons of Israel, and he said in the sight of Israel, "O sun, stand still at Gibeon, And O moon in the valley of Aijalon."
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
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. Joshua 10:13, Deuteronomy 4:19, Deuteronomy 17:3, Job 9:7, Job 31:26, Job 31:27, Psalms 19:4, Psalms 74:16, Psalms 148:3, Isaiah 28:21, Isaiah 38:8, Isaiah 60:20, Amos 8:9, Habakkuk 3:11
stand thou: Heb. be silent, Habakkuk 2:20,*marg. Zechariah 2:13
Ajalon: Joshua 19:42, Judges 12:12, Aijalon
Reciprocal: Genesis 1:16 - to rule Exodus 34:10 - I will do marvels Joshua 10:41 - Gibeon Joshua 21:24 - Aijalon Judges 1:35 - Aijalon 1 Samuel 12:17 - I will call 1 Samuel 14:31 - Aijalon 2 Samuel 2:12 - Gibeon 2 Kings 20:11 - he brought 1 Chronicles 6:69 - Aijalon 2 Chronicles 13:16 - God delivered Psalms 37:7 - Rest in Psalms 119:91 - all are Isaiah 45:11 - command Luke 8:25 - being James 5:16 - The effectual
Gill's Notes on the Bible
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 Song of Solomon 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,
Joshua 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, Isaiah 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, Joshua 18:25; and Ajalon in the tribe of Dan, Joshua 19:42; and it may be observed, that there was also another in the tribe of Zebulun, Judges 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.
e Egmont and Heyman's Travels, vol. 1. p. 290.
Barnes' Notes on the Bible
These four verses seem to be a fragment or extract taken from some other and independent source and inserted into the thread of the narrative after it had been completed, and inserted most probably by another hand than that of the author of the Book of Joshua.
It is probable that Joshua 10:12 and the first half of Joshua 10:13 alone belong to the Book of Jasher and are poetical, and that the rest of this passage is prose.
The writer of this fragment seems to have understood the words of the ancient song literally, and believed that an astronomical miracle really took place, by which the motion of the heavenly bodies was for some hours suspended. (Compare also Ecclesiasticus 46:4.) So likewise believed the older Jewish authorities generally, the Christian fathers, and many commentators ancient and modern.
It must be allowed, indeed, that some of the objections which have been urged against this view on scientific grounds are easily answered. The interference, if such there were, with the earth’s motion was not an act of blind power ab extra and nothing more. The Agent here concerned is omnipotent and omniscient, and could, of course, as well arrest the regular consequences of such a suspension of nature’s ordinary working as He could suspend that working itself. It is, however, obvious, that any such stupendous phenomenon would affect the chronological calculations of all races of men over the whole earth and do so in a similarly striking and very intelligible manner. Yet no record of any such perturbation is anywhere to be found, and no marked and unquestionable reference is made to such a miracle by any of the subsequent writers in the Old or New Testament. For reasons like these, many commentators have explained the miracle as merely optical.
The various explanations show how strongly the difficulties which arise out of the passage have been felt. Accordingly, stress has been laid by recent commentators on the admitted fact that the words out of which the difficulty springs are an extract from a poetical book. They must consequently, it is argued, be taken in a popular and poetical, and not in a literal sense. Joshua feared lest the sun should set before the people had fully “avenged themselves of their enemies.” In his anxiety he prayed to God, and God hearkened to him. This is boldly and strikingly expressed in the words of the ancient book, which describes Joshua as praying that the day might be prolonged, or, in poetical diction, that the sun might be stayed until the work was done. Similarly, Judges 5:20 and Psalms 18:9-15 are passages which no one construes as describing actual occurrences: they set forth only internal, although most sincere and, in a spiritual sense, real and true convictions. This explanation is now adopted by theologians whose orthodoxy upon the plenary inspiration and authority of holy Scripture is well known and undoubted.
Joshua 10:12
In the sight of Israel - literally, “before the eyes of Israel,” i. e. in the sight or presence of Israel, so that the people were witnesses of his words. (Compare Deuteronomy 31:7.)
Sun, stand thou still - literally, as margin, “be silent” (compare Leviticus 10:3); or rather, perhaps, “tarry,” as in 1 Samuel 14:9.
Thou, moon - The words addressed to the moon as well as to the sun, indicate that both were visible as Joshua spoke. Below and before him, westward, was the valley of Ajalon; behind him, eastward, were the hills around Gibeon. Some hours had passed, since in the early dawn he had fallen upon the host of the enemy, and the expression “in the midst of heaven” Joshua 10:13 seems to import that it was now drawing toward mid-day, though the moon was still faintly visible in the west. If the time had been near sunset, Joshua would have seen the sun, not, as he did, eastward of him, but westward, sinking in the sea.
The valley of Ajalon - i. e. “the valley of the gazelles.” This is the modern Merj Ibn Omeir, described by Robinson, a broad and beautiful valley running in a westerly direction from the mountains toward the great western plain. The ancient name is still preserved in Yalo, a village situated on the hill which skirts the south side of the valley.
Joshua 10:13
Book of Jasher - i. e. as margin, “of the upright” or “righteous,” a poetical appellation of the covenant-people (compare “Jeshurun” in Deuteronomy 32:15, and note; and compare Numbers 23:10, Numbers 23:21; Psalms 111:1). This book was probably a collection of national odes celebrating the heroes of the theocracy and their achievements, and is referred to again (marginal reference) as containing the dirge composed by David over Saul and Jonathan.
About a whole day - i. e. about twelve hours; the average space between sunrise and sunset.
Joshua 10:15
Joshua’s return (compare Joshua 10:43) to Gilgal was not until after he had, by the storm and capture of the principal cities of south Canaan, completed the conquest of which the victory at Gibeon was only the beginning.
This verse is evidently the close of the extract from an older work, which connected the rescue of Gibeon immediately with the return to Gilgal, and omitted the encampment at Makkedah Joshua 10:21, and also the details given in Joshua 10:28-42.
Clarke's Notes on the Bible
Verse Joshua 10:12. 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, 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 labours many difficulties have been removed from the account in general; but the very different and contradictory methods pursued by several, in their endeavours 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 centre 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 centre.
3. I consider the sun to have no revolution round any orbit, but to revolve round his own axis, and round the common centre of gravity in the planetary system, which centre 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 favour the Ptolemaic or any other hypothesis that places the earth in the centre 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, Joshua 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 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 centre of the system, moving only round his own axis, and the common centre 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! Mark 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 centre 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 Joshua 10:13 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, Joshua 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 endeavoured 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 Numbers 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.
