(13) And the sun stood still, and the moon stayed.--Literally, the sun was silent, and the moon stopped.

The sun stood still (i.e., stopped) in the midst of heaven.--Literally, in the half of the heavens--i.e., either "in the midst of heaven," or "in the same hemisphere" (in the one-half of the heavens).

And hasted not to go down (or to go in) about a whole day.--The word cannot mean to rise, or ascend, and thus these words absolutely exclude the view that what Joshua desired was to prevent the sun from rising, in order to complete a night attack upon the Amorites.

Verse 13. - The moon stayed. The word עמד, which does mean to stand still, is used here. See also Habakkuk 3:11. But if we are to apply it to the moon and not to the light of the moon, where would be the use of the moon's standing still in the valley of Ajalon, when she would be low down in the sky westward, and incapable of rendering Joshua any help? If we regard the light of the moon as meant, there is no phrase more common in poetry and poetic prose than to speak of moonbeams "resting" upon an object. The people. The word here is גוִי. See note on Joshua 5:6. The Book of Jasher. See Introduction, Note 6. And the sun stood still. Here the word עָמַד is used of the sun. But, as before, it refers naturally enough to the sun's light. The declining sun continued to shine upon Gibeon, and in the neighbourhood, upon the descent from Beth-heron the Upper, and on the whole region throughout which the fugitive Canaanites were scattered. We need not suppose that all the discomfited host fled in one direction, and possibly in the neighbourhood of Gibeon itself there remained quite enough of the scattered portions of the host to need urgently the sun's light to complete their destruction. The midst. The Hebrew here is not the usual word for midst. It signifies literally, the half. About a whole day. Literally, as a perfect day. The LXX. renders οὐ προσεπορεύετο εἰς ἱυσμάς εἰς τέλος ἡμέρας μιᾶς, and the Vulgate, "Non festinavit occumbere spatio unius dict." What is the precise meaning of this passage it is difficult to say. The language is very obscure. It has been usually interpreted to mean that the sun remained in the heavens twelve hours longer than usual. But this, though the most natural, is by no means the only interpretation of the passage. The words, "did not hasten to go down as a perfect day," cannot be proved to have this meaning. In fact, it is difficult to fix a precise meaning on them. They belong rather to the domain of poetry than history, and their language is that of hyperbole rather than of exact narration of facts. Consequently, we are not entitled to build conclusions upon them, or draw arguments from them. It seems tolerably clear that twelve additional hours could hardly have been required by the Israelites for the complete extermination of their enemies.

10:7-14 The meanest and most feeble, who have just begun to trust the Lord, are as much entitled to be protected as those who have long and faithfully been his servants. It is our duty to defend the afflicted, who, like the Gibeonites, are brought into trouble on our account, or for the sake of the gospel. Joshua would not forsake his new vassals. How much less shall our true Joshua fail those who trust in Him! We may be wanting in our trust, but our trust never can want success. Yet God's promises are not to slacken and do away, but to quicken and encourage our endeavours. Notice the great faith of Joshua, and the power of God answering it by the miraculous staying of the sun, that the day of Israel's victories might be made longer. Joshua acted on this occasion by impulse on his mind from the Spirit of God. It was not necessary that Joshua should speak, or the miracle be recorded, according to the modern terms of astronomy. The sun appeared to the Israelites over Gibeon, and the moon over the valley of Ajalon, and there they appeared to be stopped on their course for one whole day. Is any thing too hard for the Lord? forms a sufficient answer to ten thousand difficulties, which objectors have in every age started against the truth of God as revealed in his written word. Proclamation was hereby made to the neighbouring nations, Behold the works of the Lord, and say, What nation is there so great as Israel, who has God so nigh unto them?And the sun stood still, and the moon stayed,.... The sun that came out of his chamber like a bridegroom, and rejoiced as a strong man to run his course, stopped his course at once; and the moon that walks in her brightness proceeded not on, but both stood still, motionless, and continued in this position:

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

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

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

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

(f) See Bayle's Dictionary, vol. 4. p. 268. (g) Martin. Sinie. Histor. l. 1. p. 25. (h) T. Bab. Avoda Zara, fol. 35. 1.((i) Bolduc. in Job. ix. 7. (k) Antiqu. l. 5. c. 1. sect. 17. (l) Comment. Ebr. p. 281. (m) Targum in Cant. i. 1. T. Bab. Avoda Zara, fol. 25. 1. Kimchi in loc. So Justin Martyr. Dialog. cum Tryph. p. 361. (n) Seder Olam Rabba, c. 11. p. 31. Kimchi in loc.