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Joshua documents the conquest and settlement of Canaan under Joshua ben Nun (c. 1406-1380 BC on the early date, c. 1220-1200 BC on the late date). Archaeological evidence — including the Jericho debate (Kathleen Kenyon vs. Bryant Wood), the Hazor stratum, and the Amarna letters referencing 'Habiru' incursions — informs ongoing historical reassessment.
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Connected primary witness
- Connected ID:
Joshua_10
- Primary Witness Text: Now it came to pass, when Adoni–zedek 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; That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty. Wherefore Adoni–zedek 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, 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. 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. And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand 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. So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour. 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 the...
Connected dataset overlay
- Connected ID:
Joshua_10
- Chapter Blob Preview: Now it came to pass, when Adoni–zedek 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; That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it...
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Chapter frame
Joshua documents the conquest and settlement of Canaan under Joshua ben Nun (c. 1406-1380 BC on the early date, c. 1220-1200 BC on the late date). Archaeological evidence — including the Jericho debate (Kathleen Kenyon vs. Bryant Wood), the Hazor stratum, and the Amarna letters referencing 'Habiru' incursions — informs ongoing historical reassessment.
Theologically, Joshua typifies Christ: the Hebrew name Yehoshua is the same name as Jesus (Iēsous in LXX), and the rest that Joshua gave anticipated the greater rest of Hebrews 4. The Rahab narrative introduces the scarlet cord as a sign of redemption — a type richly explored in later typological interpretation.
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Joshua 10:1
Hebrew
וַיְהִי כִשְׁמֹעַ אֲדֹֽנִי־צֶדֶק מֶלֶךְ יְרוּשָׁלִַם כִּֽי־לָכַד יְהוֹשֻׁעַ אֶת־הָעַי וַיַּחֲרִימָהּ כַּאֲשֶׁר עָשָׂה לִֽירִיחוֹ וּלְמַלְכָּהּ כֵּן־עָשָׂה לָעַי וּלְמַלְכָּהּ וְכִי הִשְׁלִימוּ יֹשְׁבֵי גִבְעוֹן אֶת־יִשְׂרָאֵל וַיִּֽהְיוּ בְּקִרְבָּֽם׃vayehiy-khishemo'a-'adoniy-tzedeq-melekhe-yervshaliam-khiy-lakhad-yehvoshu'a-'et-ha'ay-vayachariymah-kha'asher-'ashah-liyriychvo-vlemalekhah-khen-'ashah-la'ay-vlemalekhah-vekhiy-hisheliymv-yoshevey-give'von-'et-yishera'el-vayiheyv-veqirevam
KJV: Now it came to pass, when Adoni–zedek 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;
AKJV: Now it came to pass, when Adonizedec 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;
ASV: 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 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;
YLT: And it cometh to pass, when Adoni-Zedek king of Jerusalem heareth that Joshua hath captured Ai, and doth devote it (as he had done to Jericho and to her king so he hath done to Ai and to her king), and that the inhabitants of Gibeon have made peace with Israel, and are in their midst, --
Exposition: Joshua 10:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now it came to pass, when Adoni–zedek 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 inhabitan...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:2
Hebrew
וַיִּֽירְאוּ מְאֹד כִּי עִיר גְּדוֹלָה גִּבְעוֹן כְּאַחַת עָרֵי הַמַּמְלָכָה וְכִי הִיא גְדוֹלָה מִן־הָעַי וְכָל־אֲנָשֶׁיהָ גִּבֹּרִֽים׃vayiyre'v-me'od-khiy-'iyr-gedvolah-give'von-khe'achat-'arey-hamamelakhah-vekhiy-hiy'-gedvolah-min-ha'ay-vekhal-'anasheyha-givoriym
KJV: That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.
AKJV: That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.
ASV: that they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.
YLT: that they are greatly afraid, because Gibeon is a great city, as one of the royal cities, and because it is greater than Ai, and all its men--heroes.
Commentary WitnessJoshua 10:2Quoted commentary witness
Commentary Witness
Joshua 10:2
Verse 2 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:2
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Joshua
Exposition: Joshua 10:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'That they feared greatly, because Gibeon was a great city, as one of the royal cities, and because it was greater than Ai, and all the men thereof were mighty.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:3
Hebrew
וַיִּשְׁלַח אֲדֹנִי־צֶדֶק מֶלֶךְ יְרוּשָׁלִַם אֶל־הוֹהָם מֶֽלֶךְ־חֶבְרוֹן וְאֶל־פִּרְאָם מֶֽלֶךְ־יַרְמוּת וְאֶל־יָפִיעַ מֶֽלֶךְ־לָכִישׁ וְאֶל־דְּבִיר מֶֽלֶךְ־עֶגְלוֹן לֵאמֹֽר׃vayishelach-'adoniy-tzedeq-melekhe-yervshaliam-'el-hvoham-melekhe-chevervon-ve'el-fire'am-melekhe-yaremvt-ve'el-yafiy'a-melekhe-lakhiysh-ve'el-deviyr-melekhe-'egelvon-le'mor
KJV: Wherefore Adoni–zedek 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,
AKJV: Why Adonizedec king of Jerusalem, sent to Hoham king of Hebron, and to Piram king of Jarmuth, and to Japhia king of Lachish, and to Debir king of Eglon, saying,
ASV: Wherefore Adoni-zedek 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,
YLT: And Adoni-Zedek king of Jerusalem sendeth unto Hoham king of Hebron, and unto Piram king of Jarmuth, and unto Japhia king of Lachish, and unto Debir king of Eglon, saying,
Commentary WitnessJoshua 10:3Quoted commentary witness
Commentary Witness
Joshua 10:3
Verse 3 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. 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. Japhia king of Lachish - This city is celebrated in Scripture; in that city Amaziah was slain by conspirators, 2Kgs 14:19. It was besieged by Sennacherib, 2Kgs 18:14, 2Kgs 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. 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:3
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Kgs 14:19
- 2Kgs 18:14
- 2Kgs 18:17
- Isa 37:8
- Jer 34:7
Named authorities or texts detected in the witness
- Jerusalem
- Judah
- Issachar
- Scripture
- Sennacherib
- Assyria
- Nebuchadnezzar
Exposition: Joshua 10:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Wherefore Adoni–zedek 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,'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:4
Hebrew
עֲלֽוּ־אֵלַי וְעִזְרֻנִי וְנַכֶּה אֶת־גִּבְעוֹן כִּֽי־הִשְׁלִימָה אֶת־יְהוֹשֻׁעַ וְאֶת־בְּנֵי יִשְׂרָאֵֽל׃'alv-'elay-ve'izeruniy-venakheh-'et-give'von-khiy-hisheliymah-'et-yehvoshu'a-ve'et-veney-yishera'el
KJV: 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.
AKJV: Come up to me, and help me, that we may smite Gibeon: for it has made peace with Joshua and with the children of Israel.
ASV: Come up unto me, and help me, and let us smite Gibeon; for it hath made peace with Joshua and with the children of Israel.
YLT: `Come up unto me, and help me, and we smite Gibeon, for it hath made peace with Joshua, and with the sons of Israel.'
Commentary Witness (Generated)Joshua 10:4Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:4
Joshua 10:4 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:4
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:4
Named authorities or texts detected in the witness
- Gibeon
- Israel
Exposition: Joshua 10:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:5
Hebrew
וַיֵּאָסְפוּ וַֽיַּעֲלוּ חֲמֵשֶׁת ׀ מַלְכֵי הָאֱמֹרִי מֶלֶךְ יְרוּשָׁלִַם מֶֽלֶךְ־חֶבְרוֹן מֶֽלֶךְ־יַרְמוּת מֶֽלֶךְ־לָכִישׁ מֶֽלֶךְ־עֶגְלוֹן הֵם וְכָל־מַֽחֲנֵיהֶם וַֽיַּחֲנוּ עַל־גִּבְעוֹן וַיִּֽלָּחֲמוּ עָלֶֽיהָ׃vaye'asefv-vaya'alv-chameshet- -malekhey-ha'emoriy-melekhe-yervshaliam-melekhe-chevervon-melekhe-yaremvt-melekhe-lakhiysh-melekhe-'egelvon-hem-vekhal-machaneyhem-vayachanv-'al-give'von-vayilachamv-'aleyha
KJV: 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.
AKJV: 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. ¶
ASV: 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 against Gibeon, and made war against it.
YLT: And five kings of the Amorite (the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon) are gathered together, and go up, they and all their camps, and encamp against Gibeon, and fight against it.
Commentary WitnessJoshua 10:5Quoted commentary witness
Commentary Witness
Joshua 10:5
Verse 5 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:5
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Gen 23:2
- Gen 23:3
- Gen 25:9
- Gen 25:10
Named authorities or texts detected in the witness
- Canaan
- Canaanites
- Jebusites
- Hittites
- Hivites
Exposition: Joshua 10:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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, an...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:6
Hebrew
וַיִּשְׁלְחוּ אַנְשֵׁי גִבְעוֹן אֶל־יְהוֹשֻׁעַ אֶל־הַֽמַּחֲנֶה הַגִּלְגָּלָה לֵאמֹר אַל־תֶּרֶף יָדֶיךָ מֵֽעֲבָדֶיךָ עֲלֵה אֵלֵינוּ מְהֵרָה וְהוֹשִׁיעָה לָּנוּ וְעָזְרֵנוּ כִּי נִקְבְּצוּ אֵלֵינוּ כָּל־מַלְכֵי הָאֱמֹרִי יֹשְׁבֵי הָהָֽר׃vayishelechv-'aneshey-give'von-'el-yehvoshu'a-'el-hamachaneh-hagilegalah-le'mor-'al-teref-yadeykha-me'avadeykha-'aleh-'eleynv-meherah-vehvoshiy'ah-lanv-ve'azerenv-khiy-niqevetzv-'eleynv-khal-malekhey-ha'emoriy-yoshevey-hahar
KJV: And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand 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.
AKJV: And the men of Gibeon sent to Joshua to the camp to Gilgal, saying, Slack not your hand from your 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.
ASV: And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand 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 hill-country are gathered together against us.
YLT: And the men of Gibeon send unto Joshua, unto the camp at Gilgal, saying, `Let not thy hand cease from thy servants; come up unto us with haste, and give safety to us, and help us; for all the kings of the Amorite, dwelling in the hill-country, have been assembled against us.'
Commentary Witness (Generated)Joshua 10:6Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:6
Joshua 10:6 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand 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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:6
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:6
Named authorities or texts detected in the witness
- Gilgal
Exposition: Joshua 10:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men of Gibeon sent unto Joshua to the camp to Gilgal, saying, Slack not thy hand 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 mountain...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:7
Hebrew
וַיַּעַל יְהוֹשֻׁעַ מִן־הַגִּלְגָּל הוּא וְכָל־עַם הַמִּלְחָמָה עִמּוֹ וְכֹל גִּבּוֹרֵי הֶחָֽיִל׃vaya'al-yehvoshu'a-min-hagilegal-hv'-vekhal-'am-hamilechamah-'imvo-vekhol-givvorey-hechayil
KJV: So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.
AKJV: So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valor. ¶
ASV: So Joshua went up from Gilgal, he, and all the people of war with him, and all the mighty men of valor.
YLT: And Joshua goeth up from Gilgal, he, and all the people of war with him, even all the mighty men of valour.
Commentary Witness (Generated)Joshua 10:7Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:7
Joshua 10:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:7
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:7
Named authorities or texts detected in the witness
- Gilgal
Exposition: Joshua 10:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So Joshua ascended from Gilgal, he, and all the people of war with him, and all the mighty men of valour.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:8
Hebrew
וַיֹּאמֶר יְהוָה אֶל־יְהוֹשֻׁעַ אַל־תִּירָא מֵהֶם כִּי בְיָדְךָ נְתַתִּים לֹֽא־יַעֲמֹד אִישׁ מֵהֶם בְּפָנֶֽיךָ׃vayo'mer-yehvah-'el-yehvoshu'a-'al-tiyra'-mehem-khiy-veyadekha-netatiym-lo'-ya'amod-'iysh-mehem-vefaneykha
KJV: 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.
AKJV: And the LORD said to Joshua, Fear them not: for I have delivered them into your hand; there shall not a man of them stand before you.
ASV: And Jehovah said unto Joshua, Fear them not: for I have delivered them into thy hands; there shall not a man of them stand before thee.
YLT: And Jehovah saith unto Joshua, `Be not afraid of them, for into thy hand I have given them, there doth not stand a man of them in thy presence.'
Commentary Witness (Generated)Joshua 10:8Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:8
Joshua 10:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:8
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:8
Named authorities or texts detected in the witness
- Joshua
Exposition: Joshua 10:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:9
Hebrew
וַיָּבֹא אֲלֵיהֶם יְהוֹשֻׁעַ פִּתְאֹם כָּל־הַלַּיְלָה עָלָה מִן־הַגִּלְגָּֽל׃vayavo'-'aleyhem-yehvoshu'a-fite'om-khal-halayelah-'alah-min-hagilegal
KJV: Joshua therefore came unto them suddenly, and went up from Gilgal all night.
AKJV: Joshua therefore came to them suddenly, and went up from Gilgal all night.
ASV: Joshua therefore came upon them suddenly; for he went up from Gilgal all the night.
YLT: And Joshua cometh in unto them suddenly (all the night he hath gone up from Gilgal),
Commentary WitnessJoshua 10:9Quoted commentary witness
Commentary Witness
Joshua 10:9
Verse 9 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:9
Source lane
Apologetics Bible source bundle
Exposition: Joshua 10:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Joshua therefore came unto them suddenly, and went up from Gilgal all night.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:10
Hebrew
וַיְהֻמֵּם יְהוָה לִפְנֵי יִשְׂרָאֵל וַיַּכֵּם מַכָּֽה־גְדוֹלָה בְּגִבְעוֹן וַֽיִּרְדְּפֵם דֶּרֶךְ מַעֲלֵה בֵית־חוֹרֹן וַיַּכֵּם עַד־עֲזֵקָה וְעַד־מַקֵּדָֽה׃vayehumem-yehvah-lifeney-yishera'el-vayakhem-makhah-gedvolah-vegive'von-vayiredefem-derekhe-ma'aleh-veyt-chvoron-vayakhem-'ad-'azeqah-ve'ad-maqedah
KJV: 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 Beth–horon, and smote them to Azekah, and unto Makkedah.
AKJV: And the LORD discomfited them before Israel, and slew them with a great slaughter at Gibeon, and chased them along the way that goes up to Bethhoron, and smote them to Azekah, and to Makkedah.
ASV: And Jehovah discomfited them before Israel, and he slew them with a great slaughter at Gibeon, and chased them by the way of the ascent of Beth-horon, and smote them to Azekah, and unto Makkedah.
YLT: and Jehovah doth crush them before Israel, and it smiteth them--a great smiting--at Gibeon, and pursueth them the way of the ascent of Beth-Horon, and smiteth them unto Azekah, and unto Makkedah.
Commentary WitnessJoshua 10:10Quoted commentary witness
Commentary Witness
Joshua 10:10
Verse 10 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, 1Chr 7:24. The situation of these two cities is not exactly known. To Azekah, and unto Makkedah - These two cities were in the tribe of Judah, Jos 15:35-41.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:10
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Chr 7:24
Named authorities or texts detected in the witness
- Ephraim
- Sherah
- To Azekah
- Judah
Exposition: Joshua 10:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 Beth–horon, and smote them to Azekah, and unto Makkedah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:11
Hebrew
וַיְהִי בְּנֻסָם ׀ מִפְּנֵי יִשְׂרָאֵל הֵם בְּמוֹרַד בֵּית־חוֹרֹן וַֽיהוָה הִשְׁלִיךְ עֲלֵיהֶם אֲבָנִים גְּדֹלוֹת מִן־הַשָּׁמַיִם עַד־עֲזֵקָה וַיָּמֻתוּ רַבִּים אֲשֶׁר־מֵתוּ בְּאַבְנֵי הַבָּרָד מֵאֲשֶׁר הָרְגוּ בְּנֵי יִשְׂרָאֵל בֶּחָֽרֶב׃vayehiy-venusam- -mifeney-yishera'el-hem-vemvorad-veyt-chvoron-vayhvah-hisheliykhe-'aleyhem-'avaniym-gedolvot-min-hashamayim-'ad-'azeqah-vayamutv-raviym-'asher-metv-ve'aveney-havarad-me'asher-haregv-veney-yishera'el-vecharev
KJV: And it came to pass, as they fled from before Israel, and were in the going down to Beth–horon, 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.
AKJV: 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 on them to Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword. ¶
ASV: And it came to pass, as they fled from before Israel, while they were at the descent of Beth-horon, that Jehovah cast down great stones from heaven upon them unto Azekah, and they died: they were more who died with the hailstones than they whom the children of Israel slew with the sword.
YLT: And it cometh to pass, in their fleeing from the face of Israel--they are in the descent of Beth-Horon--and Jehovah hath cast upon them great stones out of the heavens, unto Azekah, and they die; more are they who have died by the hailstones than they whom the sons of Israel have slain by the sword.
Commentary WitnessJoshua 10:11Quoted commentary witness
Commentary Witness
Joshua 10:11
Verse 11 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. Historical Record of Large Hail Stones 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 Sal, department of the Rhone March 17, 1798 Le Lievre and De Dre 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 Dre 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 aura 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:11
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Philo
- East Indies
- America
- France
- Germany
- England
- Ireland
- British Museum
- Canaanites
- Egyptians
- Mr
- Crockerton
- Longbridge Deverell
- Wilts
- Albertus Aquensis
- Francos
- Holy Land
- Dead Sea
- Hist
- Hieros
- Izarn
- At Rome Consuls
- Negos
- Ch
- Near Larissa
- Macedonia January
- Carden
- On Mount Vasier
- Liponas
- Bresse September
- Niort
- At Luce
- At Aire
- St
- Amand
- Baudin
- Sienna
- Tuscany July
- Wold Cottage
- Sal
- Benares
- Lloyd Williams
- Esq
- At Plann
- Tabor
- Abakauk
- Pallas
- Chladni
- Barboutan
- Roquefort July
- Darcet
- Lomet
- Ensisheim
- Acad
- Sales
- Aigle
- Alsace
- Vanquelin
- Schroeter
- Dr
- Numa Pompilius
- Fast
- Deus
- Decidit
- Troy
- Ephesian Diana
- Imperial Encyclopedia
- Aerolith
Exposition: Joshua 10:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it came to pass, as they fled from before Israel, and were in the going down to Beth–horon, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hai...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:12
Hebrew
אָז יְדַבֵּר יְהוֹשֻׁעָ לַֽיהוָה בְּיוֹם תֵּת יְהוָה אֶת־הָאֱמֹרִי לִפְנֵי בְּנֵי יִשְׂרָאֵל וַיֹּאמֶר ׀ לְעֵינֵי יִשְׂרָאֵל שֶׁמֶשׁ בְּגִבְעוֹן דּוֹם וְיָרֵחַ בְּעֵמֶק אַיָּלֽוֹן׃'az-yedaver-yehvoshu'a-layhvah-veyvom-tet-yehvah-'et-ha'emoriy-lifeney-veney-yishera'el-vayo'mer- -le'eyney-yishera'el-shemesh-vegive'von-dvom-veyarecha-ve'emeq-'ayalvon
KJV: 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.
AKJV: 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 you still on Gibeon; and you, Moon, in the valley of Ajalon.
ASV: 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;
YLT: 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;'
Commentary WitnessJoshua 10:12Quoted commentary witness
Commentary Witness
Joshua 10:12
Verse 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 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:12
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Num 21:14
Named authorities or texts detected in the witness
- Ovid
- Philo
- Ray
- Newton
- Sun
- Gibeon
- Moon
- Scripture
- Pythagorean
- Copernican
- Free Agent
- Israelites
- Aiyalon
- Ajalon
- Because
- Aurora Borealis
- If
- Mr
- Bate
- Prop
- Leaving
- Creator
- Tiberias
- Jasher
- Joshua
- Omnipotence
- Man
- Israel
- Astronomical Treatises
- Calmet
- Scheuchzer
- Saurin
- Vive
- Hor
- Epist
- Francis
- Caesar
- Gauls
Exposition: Joshua 10:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 A...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:13
Hebrew
וַיִּדֹּם הַשֶּׁמֶשׁ וְיָרֵחַ עָמָד עַד־יִקֹּם גּוֹי אֹֽיְבָיו הֲלֹא־הִיא כְתוּבָה עַל־סֵפֶר הַיָּשָׁר וַיַּעֲמֹד הַשֶּׁמֶשׁ בַּחֲצִי הַשָּׁמַיִם וְלֹא־אָץ לָבוֹא כְּיוֹם תָּמִֽים׃vayidom-hashemesh-veyarecha-'amad-'ad-yiqom-gvoy-'oyevayv-halo'-hiy'-khetvvah-'al-sefer-hayashar-vaya'amod-hashemesh-vachatziy-hashamayim-velo'-'atz-lavvo'-kheyvom-tamiym
KJV: 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 Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
AKJV: 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 middle of heaven, and hurried not to go down about a whole day.
ASV: And the sun stood still, and the moon stayed,
YLT: and the sun standeth still, and the moon hath stood--till the nation taketh vengeance on its enemies; is it not written on the Book of the Upright, `and the sun standeth in the midst of the heavens, and hath not hasted to go in--as a perfect day?'
Commentary Witness (Generated)Joshua 10:13Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:13
Joshua 10:13 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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 Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:13
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:13
Exposition: Joshua 10:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 Jasher? So the sun stood still in the midst of heaven, and hasted not to go...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:14
Hebrew
וְלֹא הָיָה כַּיּוֹם הַהוּא לְפָנָיו וְאַחֲרָיו לִשְׁמֹעַ יְהוָה בְּקוֹל אִישׁ כִּי יְהוָה נִלְחָם לְיִשְׂרָאֵֽל׃velo'-hayah-khayvom-hahv'-lefanayv-ve'acharayv-lishemo'a-yehvah-veqvol-'iysh-khiy-yehvah-nilecham-leyishera'el
KJV: 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.
AKJV: And there was no day like that before it or after it, that the LORD listened to the voice of a man: for the LORD fought for Israel. ¶
ASV: And there was no day like that before it or after it, that Jehovah hearkened unto the voice of a man: for Jehovah fought for Israel.
YLT: And there hath not been like that day before it or after it, for Jehovah's hearkening to the voice of a man; for Jehovah is fighting for Israel.
Commentary WitnessJoshua 10:14Quoted commentary witness
Commentary Witness
Joshua 10:14
Verse 14 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:14
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ovid
- Metamorphoses
Exposition: Joshua 10:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:15
Hebrew
וַיָּשָׁב יְהוֹשֻׁעַ וְכָל־יִשְׂרָאֵל עִמּוֹ אֶל־הַֽמַּחֲנֶה הַגִּלְגָּֽלָה׃vayashav-yehvoshu'a-vekhal-yishera'el-'imvo-'el-hamachaneh-hagilegalah
KJV: And Joshua returned, and all Israel with him, unto the camp to Gilgal.
AKJV: And Joshua returned, and all Israel with him, to the camp to Gilgal.
ASV: And Joshua returned, and all Israel with him, unto the camp to Gilgal.
YLT: And Joshua turneth back, and all Israel with him, unto the camp at Gilgal.
Commentary WitnessJoshua 10:15Quoted commentary witness
Commentary Witness
Joshua 10:15
Verse 15 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:15
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Septuagint
- Gilgal
- Saxon
- Makkedah
- Canaanites
Exposition: Joshua 10:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua returned, and all Israel with him, unto the camp to Gilgal.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:16
Hebrew
וַיָּנֻסוּ חֲמֵשֶׁת הַמְּלָכִים הָאֵלֶּה וַיֵּחָבְאוּ בַמְּעָרָה בְּמַקֵּדָֽה׃vayanusv-chameshet-hamelakhiym-ha'eleh-vayechave'v-vame'arah-vemaqedah
KJV: But these five kings fled, and hid themselves in a cave at Makkedah.
AKJV: But these five kings fled, and hid themselves in a cave at Makkedah.
ASV: And these five kings fled, and hid themselves in the cave at Makkedah.
YLT: And these five kings flee, and are hidden in a cave at Makkedah,
Commentary WitnessJoshua 10:16Quoted commentary witness
Commentary Witness
Joshua 10:16
Verse 16 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:16
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Palestine
Exposition: Joshua 10:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'But these five kings fled, and hid themselves in a cave at Makkedah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:17
Hebrew
וַיֻּגַּד לִיהוֹשֻׁעַ לֵאמֹר נִמְצְאוּ חֲמֵשֶׁת הַמְּלָכִים נֶחְבְּאִים בַּמְּעָרָה בְּמַקֵּדָֽה׃vayugad-liyhvoshu'a-le'mor-nimetze'v-chameshet-hamelakhiym-necheve'iym-vame'arah-vemaqedah
KJV: And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.
AKJV: And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.
ASV: And it was told Joshua, saying, The five kings are found, hidden in the cave at Makkedah.
YLT: and it is declared to Joshua, saying, `The five kings have been found hidden in a cave at Makkedah.'
Commentary Witness (Generated)Joshua 10:17Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:17
Joshua 10:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:17
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:17
Named authorities or texts detected in the witness
- Joshua
- Makkedah
Exposition: Joshua 10:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And it was told Joshua, saying, The five kings are found hid in a cave at Makkedah.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:18
Hebrew
וַיֹּאמֶר יְהוֹשֻׁעַ גֹּלּוּ אֲבָנִים גְּדֹלוֹת אֶל־פִּי הַמְּעָרָה וְהַפְקִידוּ עָלֶיהָ אֲנָשִׁים לְשָׁמְרָֽם׃vayo'mer-yehvoshu'a-golv-'avaniym-gedolvot-'el-fiy-hame'arah-vehafeqiydv-'aleyha-'anashiym-leshameram
KJV: And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:
AKJV: And Joshua said, Roll great stones on the mouth of the cave, and set men by it for to keep them:
ASV: And Joshua said, Roll great stones unto the mouth of the cave, and set men by it to keep them:
YLT: And Joshua saith, `Roll great stones unto the mouth of the cave, and appoint over it men to watch them;
Commentary Witness (Generated)Joshua 10:18Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:18
Joshua 10:18 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:18
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:18
Exposition: Joshua 10:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua said, Roll great stones upon the mouth of the cave, and set men by it for to keep them:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:19
Hebrew
וְאַתֶּם אַֽל־תַּעֲמֹדוּ רִדְפוּ אַחֲרֵי אֹֽיְבֵיכֶם וְזִנַּבְתֶּם אוֹתָם אַֽל־תִּתְּנוּם לָבוֹא אֶל־עָרֵיהֶם כִּי נְתָנָם יְהוָה אֱלֹהֵיכֶם בְּיֶדְכֶֽם׃ve'atem-'al-ta'amodv-ridefv-'acharey-'oyeveykhem-vezinavetem-'votam-'al-titenvm-lavvo'-'el-'areyhem-khiy-netanam-yehvah-'eloheykhem-veyedekhem
KJV: And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.
AKJV: And stay you not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God has delivered them into your hand.
ASV: but stay not ye; pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for Jehovah your God hath delivered them into your hand.
YLT: and ye, stand not, pursue after your enemies, and ye have smitten the hindmost of them; suffer them not to go in unto their cities, for Jehovah your God hath given them into your hand.'
Commentary Witness (Generated)Joshua 10:19Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:19
Joshua 10:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:19
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:19
Exposition: Joshua 10:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And stay ye not, but pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities: for the LORD your God hath delivered them into your hand.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:20
Hebrew
וַיְהִי כְּכַלּוֹת יְהוֹשֻׁעַ וּבְנֵי יִשְׂרָאֵל לְהַכּוֹתָם מַכָּה גְדוֹלָֽה־מְאֹד עַד־תֻּמָּם וְהַשְּׂרִידִים שָׂרְדוּ מֵהֶם וַיָּבֹאוּ אֶל־עָרֵי הַמִּבְצָֽר׃vayehiy-khekhalvot-yehvoshu'a-vveney-yishera'el-lehakhvotam-makhah-gedvolah-me'od-'ad-tumam-vehasheriydiym-sharedv-mehem-vayavo'v-'el-'arey-hamivetzar
KJV: 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.
AKJV: 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.
ASV: 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, and the remnant which remained of them had entered into the fortified cities,
YLT: And it cometh to pass, when Joshua and the sons of Israel finish to smite them--a very great smiting, till they are consumed, and the remnant who have remained of them go in unto the fenced cities,
Commentary Witness (Generated)Joshua 10:20Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:20
Joshua 10:20 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:20
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:20
Exposition: Joshua 10:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:21
Hebrew
וַיָּשֻׁבוּ כָל־הָעָם אֶל־הַמַּחֲנֶה אֶל־יְהוֹשֻׁעַ מַקֵּדָה בְּשָׁלוֹם לֹֽא־חָרַץ לִבְנֵי יִשְׂרָאֵל לְאִישׁ אֶת־לְשֹׁנֽוֹ׃vayashuvv-khal-ha'am-'el-hamachaneh-'el-yehvoshu'a-maqedah-veshalvom-lo'-charatz-liveney-yishera'el-le'iysh-'et-leshonvo
KJV: 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.
AKJV: 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.
ASV: that all the people returned to the camp to Joshua at Makkedah in peace: none moved his tongue against any of the children of Israel.
YLT: that all the people turn back to the camp, unto Joshua, at Makkedah, in peace; none moved sharply his tongue against the sons of Israel.
Commentary WitnessJoshua 10:21Quoted commentary witness
Commentary Witness
Joshua 10:21
Verse 21 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:21
Source lane
Apologetics Bible source bundle
Exposition: Joshua 10:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:22
Hebrew
וַיֹּאמֶר יְהוֹשֻׁעַ פִּתְחוּ אֶת־פִּי הַמְּעָרָה וְהוֹצִיאוּ אֵלַי אֶת־חֲמֵשֶׁת הַמְּלָכִים הָאֵלֶּה מִן־הַמְּעָרָֽה׃vayo'mer-yehvoshu'a-fitechv-'et-fiy-hame'arah-vehvotziy'v-'elay-'et-chameshet-hamelakhiym-ha'eleh-min-hame'arah
KJV: Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.
AKJV: Then said Joshua, Open the mouth of the cave, and bring out those five kings to me out of the cave.
ASV: Then said Joshua, Open the mouth of the cave, and bring forth those five kings unto me out of the cave.
YLT: And Joshua saith, `Open ye the mouth of the cave, and bring out unto me these five kings from the cave;'
Commentary Witness (Generated)Joshua 10:22Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:22
Joshua 10:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:22
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:22
Named authorities or texts detected in the witness
- Joshua
Exposition: Joshua 10:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then said Joshua, Open the mouth of the cave, and bring out those five kings unto me out of the cave.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:23
Hebrew
וַיַּעֲשׂוּ כֵן וַיֹּצִיאוּ אֵלָיו אֶת־חֲמֵשֶׁת הַמְּלָכִים הָאֵלֶּה מִן־הַמְּעָרָה אֵת ׀ מֶלֶךְ יְרוּשָׁלִַם אֶת־מֶלֶךְ חֶבְרוֹן אֶת־מֶלֶךְ יַרְמוּת אֶת־מֶלֶךְ לָכִישׁ אֶת־מֶלֶךְ עֶגְלֽוֹן׃vaya'ashv-khen-vayotziy'v-'elayv-'et-chameshet-hamelakhiym-ha'eleh-min-hame'arah-'et- -melekhe-yervshaliam-'et-melekhe-chevervon-'et-melekhe-yaremvt-'et-melekhe-lakhiysh-'et-melekhe-'egelvon
KJV: 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.
AKJV: And they did so, and brought forth those five kings to 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.
ASV: 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, the king of Eglon.
YLT: and they do so, and bring out unto him these five kings from the cave: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon.
Commentary Witness (Generated)Joshua 10:23Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:23
Joshua 10:23 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:23
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:23
Named authorities or texts detected in the witness
- Jerusalem
- Hebron
- Jarmuth
- Lachish
- Eglon
Exposition: Joshua 10:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:24
Hebrew
וַיְהִי כְּֽהוֹצִיאָם אֶת־הַמְּלָכִים הָאֵלֶּה אֶל־יְהוֹשֻׁעַ וַיִּקְרָא יְהוֹשֻׁעַ אֶל־כָּל־אִישׁ יִשְׂרָאֵל וַיֹּאמֶר אֶל־קְצִינֵי אַנְשֵׁי הַמִּלְחָמָה הֶהָלְכוּא אִתּוֹ קִרְבוּ שִׂימוּ אֶת־רַגְלֵיכֶם עַֽל־צַוְּארֵי הַמְּלָכִים הָאֵלֶּה וַֽיִּקְרְבוּ וַיָּשִׂימוּ אֶת־רַגְלֵיהֶם עַל־צַוְּארֵיהֶֽם׃vayehiy-khehvotziy'am-'et-hamelakhiym-ha'eleh-'el-yehvoshu'a-vayiqera'-yehvoshu'a-'el-khal-'iysh-yishera'el-vayo'mer-'el-qetziyney-'aneshey-hamilechamah-hehalekhv'-'itvo-qirevv-shiymv-'et-rageleykhem-'al-tzave'rey-hamelakhiym-ha'eleh-vayiqerevv-vayashiymv-'et-rageleyhem-'al-tzave'reyhem
KJV: 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 necks of these kings. And they came near, and put their feet upon the necks of them.
AKJV: And it came to pass, 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 which went with him, Come near, put your feet on the necks of these kings. And they came near, and put their feet on the necks of them.
ASV: And it came to pass, when they brought forth those kings unto Joshua, that Joshua called for all the men of Israel, and said unto the chiefs of the men of war that went with him, Come near, put your feet upon the necks of these kings. And they came near, and put their feet upon the necks of them.
YLT: And it cometh to pass, when they bring out these kings unto Joshua, that Joshua calleth unto every man of Israel, and saith unto the captains of the men of war, who have gone with him, `Draw near, set your feet on the necks of these kings;' and they draw near, and set their feet on their necks.
Commentary WitnessJoshua 10:24Quoted commentary witness
Commentary Witness
Joshua 10:24
Verse 24 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:24
Source lane
Apologetics Bible source bundle
Exposition: Joshua 10:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 nec...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:25
Hebrew
וַיֹּאמֶר אֲלֵיהֶם יְהוֹשֻׁעַ אַל־תִּֽירְאוּ וְאַל־תֵּחָתּוּ חִזְקוּ וְאִמְצוּ כִּי כָכָה יַעֲשֶׂה יְהוָה לְכָל־אֹיְבֵיכֶם אֲשֶׁר אַתֶּם נִלְחָמִים אוֹתָֽם׃vayo'mer-'aleyhem-yehvoshu'a-'al-tiyre'v-ve'al-techatv-chizeqv-ve'imetzv-khiy-khakhah-ya'asheh-yehvah-lekhal-'oyeveykhem-'asher-'atem-nilechamiym-'votam
KJV: And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.
AKJV: And Joshua said to them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom you fight.
ASV: And Joshua said unto them, Fear not, nor be dismayed; be strong and of good courage: for thus shall Jehovah do to all your enemies against whom ye fight.
YLT: And Joshua saith unto them, `Fear not, nor be affrighted; be strong and courageous; for thus doth Jehovah do to all your enemies with whom ye are fighting;'
Commentary Witness (Generated)Joshua 10:25Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:25
Joshua 10:25 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:25
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:25
Exposition: Joshua 10:25 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua said unto them, Fear not, nor be dismayed, be strong and of good courage: for thus shall the LORD do to all your enemies against whom ye fight.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:26
Hebrew
וַיַּכֵּם יְהוֹשֻׁעַ אַֽחֲרֵי־כֵן וַיְמִיתֵם וַיִּתְלֵם עַל חֲמִשָּׁה עֵצִים וַיִּֽהְיוּ תְּלוּיִם עַל־הָעֵצִים עַד־הָעָֽרֶב׃vayakhem-yehvoshu'a-'acharey-khen-vayemiytem-vayitelem-'al-chamishah-'etziym-vayiheyv-telvyim-'al-ha'etziym-'ad-ha'arev
KJV: And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.
AKJV: And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging on the trees until the evening.
ASV: And afterward Joshua smote them, and put them to death, and hanged them on five trees: and they were hanging upon the trees until the evening.
YLT: and Joshua smiteth them afterwards, and putteth them to death, and hangeth them on five trees; and they are hanging on the trees till the evening.
Commentary WitnessJoshua 10:26Quoted commentary witness
Commentary Witness
Joshua 10:26
Verse 26 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:26
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Hebrews
Exposition: Joshua 10:26 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And afterward Joshua smote them, and slew them, and hanged them on five trees: and they were hanging upon the trees until the evening.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:27
Hebrew
וַיְהִי לְעֵת ׀ בּוֹא הַשֶּׁמֶשׁ צִוָּה יְהוֹשֻׁעַ וַיֹּֽרִידוּם מֵעַל הָעֵצִים וַיַּשְׁלִכֻם אֶל־הַמְּעָרָה אֲשֶׁר נֶחְבְּאוּ־שָׁם וַיָּשִׂמוּ אֲבָנִים גְּדֹלוֹת עַל־פִּי הַמְּעָרָה עַד־עֶצֶם הַיּוֹם הַזֶּֽה׃vayehiy-le'et- -vvo'-hashemesh-tzivah-yehvoshu'a-vayoriydvm-me'al-ha'etziym-vayashelikhum-'el-hame'arah-'asher-necheve'v-sham-vayashimv-'avaniym-gedolvot-'al-fiy-hame'arah-'ad-'etzem-hayvom-hazeh
KJV: 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 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.
AKJV: 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 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. ¶
ASV: 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 cast them into the cave wherein they had hidden themselves, and laid great stones on the mouth of the cave, unto this very day.
YLT: And it cometh to pass, at the time of the going in of the sun, Joshua hath commanded, and they take them down from off the trees, and cast them unto the cave where they had been hid, and put great stones on the mouth of the cave till this very day.
Commentary Witness (Generated)Joshua 10:27Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:27
Joshua 10:27 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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 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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:27
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:27
Exposition: Joshua 10:27 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 cast them into the cave wherein they had been hid, and laid great stones in the cave’s mo...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:28
Hebrew
וְאֶת־מַקֵּדָה לָכַד יְהוֹשֻׁעַ בַּיּוֹם הַהוּא וַיַּכֶּהָ לְפִי־חֶרֶב וְאֶת־מַלְכָּהּ הֶחֱרִם אוֹתָם וְאֶת־כָּל־הַנֶּפֶשׁ אֲשֶׁר־בָּהּ לֹא הִשְׁאִיר שָׂרִיד וַיַּעַשׂ לְמֶלֶךְ מַקֵּדָה כַּאֲשֶׁר עָשָׂה לְמֶלֶךְ יְרִיחֽוֹ׃ve'et-maqedah-lakhad-yehvoshu'a-vayvom-hahv'-vayakheha-lefiy-cherev-ve'et-malekhah-hecherim-'votam-ve'et-khal-hanefesh-'asher-vah-lo'-hishe'iyr-shariyd-vaya'ash-lemelekhe-maqedah-kha'asher-'ashah-lemelekhe-yeriychvo
KJV: 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.
AKJV: 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 to the king of Jericho.
ASV: And Joshua took Makkedah on that day, 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 left none remaining; and he did to the king of Makkedah as he had done unto the king of Jericho.
YLT: And Makkedah hath Joshua captured on that day, and he smiteth it by the mouth of the sword, and its king he hath devoted, them and every person who is in it--he hath not left a remnant; and he doth to the king of Makkedah as he did to the king of Jericho.
Commentary WitnessJoshua 10:28Quoted commentary witness
Commentary Witness
Joshua 10:28
Verse 28 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:28
Source lane
Apologetics Bible source bundle
Exposition: Joshua 10:28 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:29
Hebrew
וַיַּעֲבֹר יְהוֹשֻׁעַ וְכָֽל־יִשְׂרָאֵל עִמּוֹ מִמַּקֵּדָה לִבְנָה וַיִּלָּחֶם עִם־לִבְנָֽה׃vaya'avor-yehvoshu'a-vekhal-yishera'el-'imvo-mimaqedah-livenah-vayilachem-'im-livenah
KJV: Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:
AKJV: Then Joshua passed from Makkedah, and all Israel with him, to Libnah, and fought against Libnah:
ASV: And Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:
YLT: And Joshua passeth over, and all Israel with him, from Makkedah to Libnah, and fighteth with Libnah;
Commentary WitnessJoshua 10:29Quoted commentary witness
Commentary Witness
Joshua 10:29
Verse 29 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 2Kgs 19:8; Isa 37:8.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:29
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 2Kgs 19:8
- Isa 37:8
Named authorities or texts detected in the witness
- Makkedah
- Judah
- Lachish
Exposition: Joshua 10:29 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:30
Hebrew
וַיִּתֵּן יְהוָה גַּם־אוֹתָהּ בְּיַד יִשְׂרָאֵל וְאֶת־מַלְכָּהּ וַיַּכֶּהָ לְפִי־חֶרֶב וְאֶת־כָּל־הַנֶּפֶשׁ אֲשֶׁר־בָּהּ לֹֽא־הִשְׁאִיר בָּהּ שָׂרִיד וַיַּעַשׂ לְמַלְכָּהּ כַּאֲשֶׁר עָשָׂה לְמֶלֶךְ יְרִיחֽוֹ׃vayiten-yehvah-gam-'votah-veyad-yishera'el-ve'et-malekhah-vayakheha-lefiy-cherev-ve'et-khal-hanefesh-'asher-vah-lo'-hishe'iyr-vah-shariyd-vaya'ash-lemalekhah-kha'asher-'ashah-lemelekhe-yeriychvo
KJV: 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.
AKJV: 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 to the king thereof as he did to the king of Jericho. ¶
ASV: and Jehovah 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 left none remaining in it; and he did unto the king thereof as he had done unto the king of Jericho.
YLT: and Jehovah giveth also it into the hand of Israel, and its king, and it smiteth it by the mouth of the sword, and every person who is in it--it left not in it a remnant; and it doth to its king as it did to the king of Jericho.
Commentary Witness (Generated)Joshua 10:30Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:30
Joshua 10:30 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:30
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:30
Named authorities or texts detected in the witness
- Israel
- Jericho
Exposition: Joshua 10:30 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 a...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:31
Hebrew
וַיַּעֲבֹר יְהוֹשֻׁעַ וְכָל־יִשְׂרָאֵל עִמּוֹ מִלִּבְנָה לָכִישָׁה וַיִּחַן עָלֶיהָ וַיִּלָּחֶם בָּֽהּ׃vaya'avor-yehvoshu'a-vekhal-yishera'el-'imvo-milivenah-lakhiyshah-vayichan-'aleyha-vayilachem-vah
KJV: And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:
AKJV: And Joshua passed from Libnah, and all Israel with him, to Lachish, and encamped against it, and fought against it:
ASV: And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:
YLT: And Joshua passeth over, and all Israel with him, from Libnah to Lachish, and encampeth against it, and fighteth against it;
Commentary Witness (Generated)Joshua 10:31Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:31
Joshua 10:31 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:31
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:31
Named authorities or texts detected in the witness
- Libnah
- Lachish
Exposition: Joshua 10:31 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:32
Hebrew
וַיִּתֵּן יְהוָה אֶת־לָכִישׁ בְּיַד יִשְׂרָאֵל וַֽיִּלְכְּדָהּ בַּיּוֹם הַשֵּׁנִי וַיַּכֶּהָ לְפִי־חֶרֶב וְאֶת־כָּל־הַנֶּפֶשׁ אֲשֶׁר־בָּהּ כְּכֹל אֲשֶׁר־עָשָׂה לְלִבְנָֽה׃vayiten-yehvah-'et-lakhiysh-veyad-yishera'el-vayilekhedah-vayvom-hasheniy-vayakheha-lefiy-cherev-ve'et-khal-hanefesh-'asher-vah-khekhol-'asher-'ashah-lelivenah
KJV: And the LORD delivered Lachish into the hand of Israel, which took it on the second day, 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.
AKJV: And the LORD delivered Lachish into the hand of Israel, which took it on the second day, 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. ¶
ASV: and Jehovah delivered Lachish into the hand of Israel; and he took it on the second day, 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.
YLT: And Jehovah giveth Lachish into the hand of Israel, and it captureth it on the second day, and smiteth it by the mouth of the sword, and every person who is in it, according to all that it did to Libnah.
Commentary WitnessJoshua 10:32Quoted commentary witness
Commentary Witness
Joshua 10:32
Verse 32 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:32
Source lane
Apologetics Bible source bundle
Exposition: Joshua 10:32 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the LORD delivered Lachish into the hand of Israel, which took it on the second day, 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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:33
Hebrew
אָז עָלָה הֹרָם מֶלֶךְ גֶּזֶר לַעְזֹר אֶת־לָכִישׁ וַיַּכֵּהוּ יְהוֹשֻׁעַ וְאֶת־עַמּוֹ עַד־בִּלְתִּי הִשְׁאִֽיר־לוֹ שָׂרִֽיד׃'az-'alah-horam-melekhe-gezer-la'ezor-'et-lakhiysh-vayakhehv-yehvoshu'a-ve'et-'amvo-'ad-viletiy-hishe'iyr-lvo-shariyd
KJV: Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.
AKJV: Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining. ¶
ASV: Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.
YLT: Than hath Horam king of Gezer come up to help Lachish, and Joshua smiteth him and his people, till he hath not left to him a remnant.
Commentary WitnessJoshua 10:33Quoted commentary witness
Commentary Witness
Joshua 10:33
Verse 33 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, 1Kgs 9:16, which proves that it had got out of the possession of the Israelites previously to the days of Solomon.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:33
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- 1Kgs 9:16
Named authorities or texts detected in the witness
- Lachish
- Azotus
- Ephraim
- Solomon
Exposition: Joshua 10:33 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:34
Hebrew
וַיַּעֲבֹר יְהוֹשֻׁעַ וְכָל־יִשְׂרָאֵל עִמּוֹ מִלָּכִישׁ עֶגְלֹנָה וַיַּחֲנוּ עָלֶיהָ וַיִּֽלָּחֲמוּ עָלֶֽיהָ׃vaya'avor-yehvoshu'a-vekhal-yishera'el-'imvo-milakhiysh-'egelonah-vayachanv-'aleyha-vayilachamv-'aleyha
KJV: And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:
AKJV: And from Lachish Joshua passed to Eglon, and all Israel with him; and they encamped against it, and fought against it:
ASV: And Joshua passed from Lachish, and all Israel with him, unto Eglon; and they encamped against it, and fought against it;
YLT: And Joshua passeth over, and all Israel with him, from Lachish to Eglon, and they encamp against it, and fight against it,
Commentary Witness (Generated)Joshua 10:34Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:34
Joshua 10:34 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:34
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:34
Named authorities or texts detected in the witness
- Eglon
Exposition: Joshua 10:34 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:35
Hebrew
וַֽיִּלְכְּדוּהָ בַּיּוֹם הַהוּא וַיַכּוּהָ לְפִי־חֶרֶב וְאֵת כָּל־הַנֶּפֶשׁ אֲשֶׁר־בָּהּ בַּיּוֹם הַהוּא הֶחֱרִים כְּכֹל אֲשֶׁר־עָשָׂה לְלָכִֽישׁ׃vayilekhedvha-vayvom-hahv'-vayakhvha-lefiy-cherev-ve'et-khal-hanefesh-'asher-vah-vayvom-hahv'-hecheriym-khekhol-'asher-'ashah-lelakhiysh
KJV: 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.
AKJV: 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.
ASV: 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.
YLT: and capture it on that day, and smite it by the mouth of the sword, and every person who is in it on that day he hath devoted, according to all that he did to Lachish.
Commentary Witness (Generated)Joshua 10:35Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:35
Joshua 10:35 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:35
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:35
Named authorities or texts detected in the witness
- Lachish
Exposition: Joshua 10:35 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:36
Hebrew
וַיַּעַל יְהוֹשֻׁעַ וְכָֽל־יִשְׂרָאֵל עִמּוֹ מֵעֶגְלוֹנָה חֶבְרוֹנָה וַיִּֽלָּחֲמוּ עָלֶֽיהָ׃vaya'al-yehvoshu'a-vekhal-yishera'el-'imvo-me'egelvonah-chevervonah-vayilachamv-'aleyha
KJV: And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:
AKJV: And Joshua went up from Eglon, and all Israel with him, to Hebron; and they fought against it:
ASV: And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:
YLT: And Joshua goeth up, and all Israel with him, from Eglon to Hebron, and they fight against it,
Commentary WitnessJoshua 10:36Quoted commentary witness
Commentary Witness
Joshua 10:36
Verse 36 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:36
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Makkedah
- Hebronites
- Canaanites
- Judah
- Othniel
- Caleb
- Joshua
Exposition: Joshua 10:36 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:37
Hebrew
וַיִּלְכְּדוּהָ וַיַּכּֽוּהָ־לְפִי־חֶרֶב וְאֶת־מַלְכָּהּ וְאֶת־כָּל־עָרֶיהָ וְאֶת־כָּל־הַנֶּפֶשׁ אֲשֶׁר־בָּהּ לֹֽא־הִשְׁאִיר שָׂרִיד כְּכֹל אֲשֶׁר־עָשָׂה לְעֶגְלוֹן וַיַּחֲרֵם אוֹתָהּ וְאֶת־כָּל־הַנֶּפֶשׁ אֲשֶׁר־בָּֽהּ׃vayilekhedvha-vayakhvha-lefiy-cherev-ve'et-malekhah-ve'et-khal-'areyha-ve'et-khal-hanefesh-'asher-vah-lo'-hishe'iyr-shariyd-khekhol-'asher-'ashah-le'egelvon-vayacharem-'votah-ve'et-khal-hanefesh-'asher-vah
KJV: 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.
AKJV: 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. ¶
ASV: 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 he utterly destroyed it, and all the souls that were therein.
YLT: and capture it, and smite it by the mouth of the sword, and its king, and all its cities, and every person who is in it--he hath not left a remnant--according to all that he did to Eglon--and doth devote it, and every person who is in it.
Commentary Witness (Generated)Joshua 10:37Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:37
Joshua 10:37 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:37
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:37
Named authorities or texts detected in the witness
- Eglon
Exposition: Joshua 10:37 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:38
Hebrew
וַיָּשָׁב יְהוֹשֻׁעַ וְכָל־יִשְׂרָאֵל עִמּוֹ דְּבִרָה וַיִּלָּחֶם עָלֶֽיהָ׃vayashav-yehvoshu'a-vekhal-yishera'el-'imvo-devirah-vayilachem-'aleyha
KJV: And Joshua returned, and all Israel with him, to Debir; and fought against it:
AKJV: And Joshua returned, and all Israel with him, to Debir; and fought against it:
ASV: And Joshua returned, and all Israel with him, to Debir, and fought against it:
YLT: And Joshua turneth back, and all Israel with him, to Debir, and fighteth against it,
Commentary Witness (Generated)Joshua 10:38Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:38
Joshua 10:38 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joshua returned, and all Israel with him, to Debir; and fought against it:'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:38
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:38
Named authorities or texts detected in the witness
- Debir
Exposition: Joshua 10:38 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua returned, and all Israel with him, to Debir; and fought against it:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:39
Hebrew
וַֽיִּלְכְּדָהּ וְאֶת־מַלְכָּהּ וְאֶת־כָּל־עָרֶיהָ וַיַּכּוּם לְפִי־חֶרֶב וַֽיַּחֲרִימוּ אֶת־כָּל־נֶפֶשׁ אֲשֶׁר־בָּהּ לֹא הִשְׁאִיר שָׂרִיד כַּאֲשֶׁר עָשָׂה לְחֶבְרוֹן כֵּן־עָשָׂה לִדְבִרָה וּלְמַלְכָּהּ וְכַאֲשֶׁר עָשָׂה לְלִבְנָה וּלְמַלְכָּֽהּ׃vayilekhedah-ve'et-malekhah-ve'et-khal-'areyha-vayakhvm-lefiy-cherev-vayachariymv-'et-khal-nefesh-'asher-vah-lo'-hishe'iyr-shariyd-kha'asher-'ashah-lechevervon-khen-'ashah-lidevirah-vlemalekhah-vekha'asher-'ashah-lelivenah-vlemalekhah
KJV: 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 he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.
AKJV: 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 he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king. ¶
ASV: 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 he did to Debir, and to the king thereof; as he had done also to Libnah, and to the king thereof.
YLT: and captureth it, and its king, and all its cities, and they smite them by the mouth of the sword, and devote every person who is in it--he hath not left a remnant; as he did to Hebron so he did to Debir, and to its king, and as he did to Libnah, and to its king.
Commentary WitnessJoshua 10:39Quoted commentary witness
Commentary Witness
Joshua 10:39
Verse 39 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?
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:39
Source lane
Apologetics Bible source bundle
Exposition: Joshua 10:39 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:40
Hebrew
וַיַּכֶּה יְהוֹשֻׁעַ אֶת־כָּל־הָאָרֶץ הָהָר וְהַנֶּגֶב וְהַשְּׁפֵלָה וְהָאֲשֵׁדוֹת וְאֵת כָּל־מַלְכֵיהֶם לֹא הִשְׁאִיר שָׂרִיד וְאֵת כָּל־הַנְּשָׁמָה הֶחֱרִים כַּאֲשֶׁר צִוָּה יְהוָה אֱלֹהֵי יִשְׂרָאֵֽל׃vayakheh-yehvoshu'a-'et-khal-ha'aretz-hahar-vehanegev-vehashefelah-veha'ashedvot-ve'et-khal-malekheyhem-lo'-hishe'iyr-shariyd-ve'et-khal-haneshamah-hecheriym-kha'asher-tzivah-yehvah-'elohey-yishera'el
KJV: 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.
AKJV: 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.
ASV: So Joshua smote all the land, the hill-country, and the South, and the lowland, and the slopes, and all their kings: he left none remaining, but he utterly destroyed all that breathed, as Jehovah, the God of Israel, commanded.
YLT: And Joshua smiteth all the land of the hill-country, and of the south, and of the low-country, and of the springs, and all their kings--he hath not left a remnant, and all that doth breathe he hath devoted, as Jehovah, God of Israel, commanded.
Commentary WitnessJoshua 10:40Quoted commentary witness
Commentary Witness
Joshua 10:40
Verse 40 All the country of the hills - See the note on Deu 1:7. 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:40
Source lane
Apologetics Bible source bundle
Exposition: Joshua 10:40 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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 comm...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:41
Hebrew
וַיַּכֵּם יְהוֹשֻׁעַ מִקָּדֵשׁ בַּרְנֵעַ וְעַד־עַזָּה וְאֵת כָּל־אֶרֶץ גֹּשֶׁן וְעַד־גִּבְעֽוֹן׃vayakhem-yehvoshu'a-miqadesh-varene'a-ve'ad-'azah-ve'et-khal-'eretz-goshen-ve'ad-give'von
KJV: And Joshua smote them from Kadesh–barnea even unto Gaza, and all the country of Goshen, even unto Gibeon.
AKJV: And Joshua smote them from Kadeshbarnea even to Gaza, and all the country of Goshen, even to Gibeon.
ASV: And Joshua smote them from Kadesh-barnea even unto Gaza, and all the country of Goshen, even unto Gibeon.
YLT: And Joshua smiteth them from Kadesh-Barnea, even unto Gaza, and all the land of Goshen, even unto Gibeon;
Commentary WitnessJoshua 10:41Quoted commentary witness
Commentary Witness
Joshua 10:41
Verse 41 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:41
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Egypt
- Nile
- Arabia
- Judah
Exposition: Joshua 10:41 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua smote them from Kadesh–barnea even unto Gaza, and all the country of Goshen, even unto Gibeon.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:42
Hebrew
וְאֵת כָּל־הַמְּלָכִים הָאֵלֶּה וְאֶת־אַרְצָם לָכַד יְהוֹשֻׁעַ פַּעַם אֶחָת כִּי יְהוָה אֱלֹהֵי יִשְׂרָאֵל נִלְחָם לְיִשְׂרָאֵֽל׃ve'et-khal-hamelakhiym-ha'eleh-ve'et-'aretzam-lakhad-yehvoshu'a-fa'am-'echat-khiy-yehvah-'elohey-yishera'el-nilecham-leyishera'el
KJV: And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.
AKJV: And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.
ASV: And all these kings and their land did Joshua take at one time, because Jehovah, the God of Israel, fought for Israel.
YLT: and all these kings and their land hath Joshua captured at one time, for Jehovah, God of Israel, is fighting for Israel.
Commentary WitnessJoshua 10:42Quoted commentary witness
Commentary Witness
Joshua 10:42
Verse 42 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.
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:42
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness
- Ray
- Joshua
- Israelites
- Israel
- If
- Canaanites
- Jehovah
- Egyptians
- Maker
- Reader
Exposition: Joshua 10:42 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Joshua 10:43
Hebrew
וַיָּשָׁב יְהוֹשֻׁעַ וְכָל־יִשְׂרָאֵל עִמּוֹ אֶל־הַֽמַּחֲנֶה הַגִּלְגָּֽלָה׃vayashav-yehvoshu'a-vekhal-yishera'el-'imvo-'el-hamachaneh-hagilegalah
KJV: And Joshua returned, and all Israel with him, unto the camp to Gilgal.
AKJV: And Joshua returned, and all Israel with him, to the camp to Gilgal.
ASV: And Joshua returned, and all Israel with him, unto the camp to Gilgal.
YLT: and Joshua turneth back, and all Israel with him, unto the camp at Gilgal.
Commentary Witness (Generated)Joshua 10:43Generated editorial synthesis
Commentary Witness (Generated)
Joshua 10:43
Joshua 10:43 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And Joshua returned, and all Israel with him, unto the camp to Gilgal.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.
Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.
Canonical locus
Joshua 10:43
Source lane
Apologetics Bible source bundle
Biblical cross-references named in the witness
- Joshua 10:43
Named authorities or texts detected in the witness
- Gilgal
Exposition: Joshua 10:43 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And Joshua returned, and all Israel with him, unto the camp to Gilgal.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.
Apologetics Notes
- Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.
- Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.
- Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.
Citation trailOpen the commentary counts, references, and named sources.
Scholarly apparatus
Commentary citation index
This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.
Direct commentary witnesses
23
Generated editorial witnesses
20
Source lane
Apologetics Bible source bundle
Canonical references surfaced in commentary
- Joshua 10:1
- Joshua 10:2
- 2Kgs 14:19
- 2Kgs 18:14
- 2Kgs 18:17
- Isa 37:8
- Jer 34:7
- Joshua 10:3
- Joshua 10:4
- Gen 23:2
- Gen 23:3
- Gen 25:9
- Gen 25:10
- Joshua 10:5
- Joshua 10:6
- Joshua 10:7
- Joshua 10:8
- Joshua 10:9
- 1Chr 7:24
- Joshua 10:10
- Joshua 10:11
- Num 21:14
- Joshua 10:12
- Joshua 10:13
- Joshua 10:14
- Joshua 10:15
- Joshua 10:16
- Joshua 10:17
- Joshua 10:18
- Joshua 10:19
- Joshua 10:20
- Joshua 10:21
- Joshua 10:22
- Joshua 10:23
- Joshua 10:24
- Joshua 10:25
- Joshua 10:26
- Joshua 10:27
- Joshua 10:28
- 2Kgs 19:8
- Joshua 10:29
- Joshua 10:30
- Joshua 10:31
- Joshua 10:32
- 1Kgs 9:16
- Joshua 10:33
- Joshua 10:34
- Joshua 10:35
- Joshua 10:36
- Joshua 10:37
- Joshua 10:38
- Joshua 10:39
- Joshua 10:40
- Joshua 10:41
- Joshua 10:42
- Joshua 10:43
Named authorities or texts surfaced in commentary
- Ray
- Jerusalem
- Ai
- Israel
- Gibeon
- Joshua
- Gilgal
- Makkedah
- Libnah
- Lachish
- Gezer
- Eglon
- Hebron
- Debir
- Melchizedek
- Yerushalam
- Judah
- Issachar
- Scripture
- Sennacherib
- Assyria
- Nebuchadnezzar
- Canaan
- Canaanites
- Jebusites
- Hittites
- Hivites
- Ephraim
- Sherah
- To Azekah
- Ovid
- Philo
- East Indies
- America
- France
- Germany
- England
- Ireland
- British Museum
- Egyptians
- Mr
- Crockerton
- Longbridge Deverell
- Wilts
- Albertus Aquensis
- Francos
- Holy Land
- Dead Sea
- Hist
- Hieros
- Izarn
- At Rome Consuls
- Negos
- Ch
- Near Larissa
- Macedonia January
- Carden
- On Mount Vasier
- Liponas
- Bresse September
- Niort
- At Luce
- At Aire
- St
- Amand
- Baudin
- Sienna
- Tuscany July
- Wold Cottage
- Sal
- Benares
- Lloyd Williams
- Esq
- At Plann
- Tabor
- Abakauk
- Pallas
- Chladni
- Barboutan
- Roquefort July
- Darcet
- Lomet
- Ensisheim
- Acad
- Sales
- Aigle
- Alsace
- Vanquelin
- Schroeter
- Dr
- Numa Pompilius
- Fast
- Deus
- Decidit
- Troy
- Ephesian Diana
- Imperial Encyclopedia
- Aerolith
- Newton
- Sun
- Moon
- Pythagorean
- Copernican
- Free Agent
- Israelites
- Aiyalon
- Ajalon
- Because
- Aurora Borealis
- If
- Bate
- Prop
- Leaving
- Creator
- Tiberias
- Jasher
- Omnipotence
- Man
- Astronomical Treatises
- Calmet
- Scheuchzer
- Saurin
- Vive
- Hor
- Epist
- Francis
- Caesar
- Gauls
- Metamorphoses
- Septuagint
- Saxon
- Palestine
- Jarmuth
- Hebrews
- Jericho
- Azotus
- Solomon
- Hebronites
- Othniel
- Caleb
- Egypt
- Nile
- Arabia
- Jehovah
- Maker
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Commentary Witness
Joshua 10:1
Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.
Canonical locus
Joshua 10:1
Source lane
Apologetics Bible source bundle
Named authorities or texts detected in the witness