Księga Jozuego 10:15

Biblia Warszawska

Potem Jozue i cały Izrael z nim powrócił do obozu, do Gilgal.

Parallel Translations

Biblia Brzeska (1563)
Potym się wrócił Jozue ze wszytkiemi Izraelczyki do obozu do Galgal.

Biblia Gdańska (1632)
Potem się wrócił Jozue, i wszystek Izrael z nim, do obozu do Galgal.

Nowe Przymierze Zaremba
Po bitwie Jozue wraz z całym Izraelem wrócił do obozu w Gilgal.

Nowa Biblia Gdańska (2012)
Potem Jezus, syn Nuna, wrócił wraz z całym Israelem do obozu w Gilgal.

Biblia Tysiąclecia
Potem się wrócił Jozue, i wszystek Izrael z nim, do obozu do Galgal.

Uwspółcześniona Biblia Gdańska
Potem Jozue wrócił wraz z całym Izraelem do obozu w Gilgal.

Bible Verse Review
  from Treasury of Scripure Knowledge

Joshua 10:6, Joshua 10:43

Reciprocal: Joshua 10:21 - to the camp

Gill's Notes on the Bible

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

Joshua 10:43; after all the above mentioned was done; the Septuagint version leaves it out.

Barnes' Notes on the Bible

These four verses seem to be a fragment or extract taken from some other and independent source and inserted into the thread of the narrative after it had been completed, and inserted most probably by another hand than that of the author of the Book of Joshua.

It is probable that Joshua 10:12 and the first half of Joshua 10:13 alone belong to the Book of Jasher and are poetical, and that the rest of this passage is prose.

The writer of this fragment seems to have understood the words of the ancient song literally, and believed that an astronomical miracle really took place, by which the motion of the heavenly bodies was for some hours suspended. (Compare also Ecclesiasticus 46:4.) So likewise believed the older Jewish authorities generally, the Christian fathers, and many commentators ancient and modern.

It must be allowed, indeed, that some of the objections which have been urged against this view on scientific grounds are easily answered. The interference, if such there were, with the earth’s motion was not an act of blind power ab extra and nothing more. The Agent here concerned is omnipotent and omniscient, and could, of course, as well arrest the regular consequences of such a suspension of nature’s ordinary working as He could suspend that working itself. It is, however, obvious, that any such stupendous phenomenon would affect the chronological calculations of all races of men over the whole earth and do so in a similarly striking and very intelligible manner. Yet no record of any such perturbation is anywhere to be found, and no marked and unquestionable reference is made to such a miracle by any of the subsequent writers in the Old or New Testament. For reasons like these, many commentators have explained the miracle as merely optical.

The various explanations show how strongly the difficulties which arise out of the passage have been felt. Accordingly, stress has been laid by recent commentators on the admitted fact that the words out of which the difficulty springs are an extract from a poetical book. They must consequently, it is argued, be taken in a popular and poetical, and not in a literal sense. Joshua feared lest the sun should set before the people had fully “avenged themselves of their enemies.” In his anxiety he prayed to God, and God hearkened to him. This is boldly and strikingly expressed in the words of the ancient book, which describes Joshua as praying that the day might be prolonged, or, in poetical diction, that the sun might be stayed until the work was done. Similarly, Judges 5:20 and Psalms 18:9-15 are passages which no one construes as describing actual occurrences: they set forth only internal, although most sincere and, in a spiritual sense, real and true convictions. This explanation is now adopted by theologians whose orthodoxy upon the plenary inspiration and authority of holy Scripture is well known and undoubted.

Joshua 10:12

In the sight of Israel - literally, “before the eyes of Israel,” i. e. in the sight or presence of Israel, so that the people were witnesses of his words. (Compare Deuteronomy 31:7.)

Sun, stand thou still - literally, as margin, “be silent” (compare Leviticus 10:3); or rather, perhaps, “tarry,” as in 1 Samuel 14:9.

Thou, moon - The words addressed to the moon as well as to the sun, indicate that both were visible as Joshua spoke. Below and before him, westward, was the valley of Ajalon; behind him, eastward, were the hills around Gibeon. Some hours had passed, since in the early dawn he had fallen upon the host of the enemy, and the expression “in the midst of heaven” Joshua 10:13 seems to import that it was now drawing toward mid-day, though the moon was still faintly visible in the west. If the time had been near sunset, Joshua would have seen the sun, not, as he did, eastward of him, but westward, sinking in the sea.

The valley of Ajalon - i. e. “the valley of the gazelles.” This is the modern Merj Ibn Omeir, described by Robinson, a broad and beautiful valley running in a westerly direction from the mountains toward the great western plain. The ancient name is still preserved in Yalo, a village situated on the hill which skirts the south side of the valley.

Joshua 10:13

Book of Jasher - i. e. as margin, “of the upright” or “righteous,” a poetical appellation of the covenant-people (compare “Jeshurun” in Deuteronomy 32:15, and note; and compare Numbers 23:10, Numbers 23:21; Psalms 111:1). This book was probably a collection of national odes celebrating the heroes of the theocracy and their achievements, and is referred to again (marginal reference) as containing the dirge composed by David over Saul and Jonathan.

About a whole day - i. e. about twelve hours; the average space between sunrise and sunset.

Joshua 10:15

Joshua’s return (compare Joshua 10:43) to Gilgal was not until after he had, by the storm and capture of the principal cities of south Canaan, completed the conquest of which the victory at Gibeon was only the beginning.

This verse is evidently the close of the extract from an older work, which connected the rescue of Gibeon immediately with the return to Gilgal, and omitted the encampment at Makkedah Joshua 10:21, and also the details given in Joshua 10:28-42.

Clarke's Notes on the Bible

Verse Joshua 10:15. 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 Joshua 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 Joshua 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 Joshua 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 Joshua 10:21, and when the business was completed they struck the camp at Makkedah, and all returned to their fortified camp at Gilgal, Joshua 10:43.