Verse 12. - Then, אָז. See Joshua 8:30. The period is here more strictly defined by the addition of the words, "on the day when the Lord delivered up the Amorites before the children of Israel." Spake Joshua to the Lord. The preposition לְ (literally, "to ") used here, has a variety of meanings in Hebrew. It is employed in such a phrase as "a Psalm of David" (literally, "to David "), but the sense requires "by." So in Psalm 3:9 (Psalms 3:8 in our version); Isaiah 22:5, etc. It has the sense "on account of" in Genesis 4:23 (where it is rendered "to" in our version); but the sense requires "in return for," "on account of." So also in Joshua 9:9, where our version renders "because of." In the latter part of this verse it signifies "before" (sec note there). In a passage so much disputed as this it is necessary to remember the indefiniteness of the original. Though the rendering, "to the Lord," is the natural and obvious one, the other meanings cannot be excluded. The more probable rendering is that in the text. Yet, as no address to God is afterwards recorded, the meaning may be "by," i.e., by the inspiration of, or "because of," i.e., on account of the great success God had vouchsafed to him, and which he earnestly desired to complete; or "before," as though Joshua spoke with a consciousness of God's immediate presence and help. For a full discussion of this remarkable passage the reader is referred to the Introduction. In the sight of Israel. לְעֵינֵי, "before the eyes of." This brings the scene vividly before our eyes: the storm rolling away over the mountains, the enemy in full retreat and wild confusion, the sun bursting forth from behind the clouds, and the leader of the Israelites, in the sight of all his troops, perhaps on the crest of the eminence on which Gibeon stands, or perhaps at Upper Beth-heron (see note on ver. 10), uttering his sublime apostrophe to the "two great lights" which God had given to mankind, not to withdraw their presence until the Lord had "avenged him of his adversaries." The battle had been short, but decisive. The Israelites had no doubt (ver. 9) fallen upon the enemy unawares at the dawn of day as they were preparing for the attack on Gibeon. A few hours had sufficed to put them to the rout, but the utmost expedition would be necessary to complete their destruction before the darkness set in. Hence the ejaculation of the Jewish commander as the difficulty of the task he had imposed upon himself, namely, of utterly annihilating that vast host before light failed, flashed upon him. Sun, stand thou still. The poetic form of this passage is clear to every one who has the smallest acquaintance with the laws of Hebrew poetry. For the Book of Jasher, from which it is apparently a quotation (see Introduction, Sec. 2). Stand thou still. This is not the literal rendering of the original. In no other passage has the verb דָמַם this sense. The sense "stand still" here would seem to be an inference from ver. 14. The literal rendering is, "be dumb." Hence in Exodus 15:16, and in Lamentations 2:10, it signifies to be dumb with amazement or terror. In 1 Samuel 14:9 it seems to mean, "stay your advance" ("tarry," Authorised Version), and the word rendered "stand still" in the last part of the verse is עמד. See also Psalm 4:5 (Itch.), where it is rendered "be still," i.e., "be silent;" and Job 30:27, and Lamentations 2:18. The word must not therefore be pressed to mean that the sun's course was completely arrested in the heavens. All that can be assumed is that it did not set until the people were avenged of their enemies. The passage is evidently part of a triumphal song, like that recorded in Judges 5, where in ver. 20 there is a very similar thought, which no one ever thinks of interpreting literally. Upon Gibeon. Beth-heron was northwest of Gibeon. The meaning of the phrase would perhaps be, "Sun, rest thou (i.e., cease not to shine) in (or upon) Gibeon." In the valley of Ajalon. The valley of the deer, according to the Hebrew. The word for valley is Emek here (LXX. φάραγξ). See note on Joshua 8:13. alert became afterwards a Levitical city (see Joshua 21:24), and was in the inheritance of Dan (Joshua 19:42). See also 1 Samuel 14:31. It has been identified with the modern Yale (so Robinson, Vandevelde, and Conder), and was therefore four hours' journey westward from Gibeon. It was possibly near the time of full moon, and Joshua called for the light of the moon to help him when the sun had set. The very fact of his having called upon the moon to come to his assistance is an argument against the literal interpretation of the passage. The moon could have been no help to him as long as the sun was in the heavens. It is thought by some that the moon must have been already in the heavens, or why should Joshua have addressed her? This may have been the case, and he might thus have adjured the moon to give him her help after the sun had gone down, by which time he would have arrived at Ajalon, a supposition which is quite consistent with probability.

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?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 Sol 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.