Five kings of the Amorites besiege Gibeon; Joshua marches up from Gilgal all night, great hailstones fall from heaven, and the sun stands still upon Gibeon until the nation avenges itself; the south country falls.
Tap any Hebrew word to reveal its root, value, and meanings.
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;
verse value 6816
Insights
Verse structure: 23 words, 114 letters. Notable word values: "and·for" (וְכִ֨י) = 36, double chai. The shortest word is "king" (מֶ֣לֶךְ, 3 letters) and the longest is "Adoni-zedek" (אֲדֹנִי־צֶ֜דֶק, 7 letters). Words sharing gematria 391: Joshua, made·peace. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·utterly·destroyed·it" (וַיַּחֲרִימָהּ֒), "made·peace" (הִשְׁלִ֜ימוּ). The root מלך appears 3 times in this verse. 18 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "and·it·was" (root היה, 150x in Joshua); "Joshua" (root יהושע, 125x in Joshua). First appearance of the root ירושלם ("Jerusalem") in Joshua. The etnachta (major mid-verse pause) falls on 'and·to·her·king', dividing the verse into phrases of 16 and 7 words.
Radak
"Adoni-zedek." All the kings of Jerusalem were called in that time "kings of Zedek" or "Adoni-zedek," as it is stated, "And Malki-zedek, king of Salem" (Genesis 14:18) — that is, Jerusalem, as it is written, "and His abode was in Salem" (Psalms 76:3). And they were called so because of Jerusalem, which is a place of righteousness.
Ralbag
Adonizedek king of Jerusalem. We found his name in the Torah: Melchizedek. And it appears that all the kings of Jerusalem, their name was Melchizedek or Adonizedek, for all is one matter, as was the name of the kings of Egypt, Pharaoh. And behold, it is mentioned that these were the five kings of the Amorites, and all their camps encamped against Gibeon and fought against it. And the men of Gibeon had already sent to Joshua that he should help them, for it is fitting for a master to save his servants from the hand of those fighting against them. And it appears that Joshua inquired of the LORD about this, and he went up from Gilgal, he and all the people of war with him and all the mighty men of valor. And the Blessed Name had already said to Joshua before this, when he inquired of Him concerning this war, that he should not fear these kings and their camps, for He would give them into his hand. And he hastened to come against them all the night, and the LORD confounded them before Israel, and Israel smote them a great smiting at Gibeon, and pursued them by the way of the ascent of Beth-horon, etc. And it was, as they fled before the children of Israel, the LORD fought against them from heaven, and killed more of them with hailstones than the children of Israel killed with the sword.
Metzudat David
"And they were among them." They joined themselves with Israel.
Metzudat Zion
אֲדֹנִי צֶדֶק (Adoni-tsedek). That is his name.
Malbim
"And it came to pass when they heard." Behold, above (at the beginning of section 9), it is written that all the kings gathered together to wage war against Israel, and the Lord diverted their thoughts and cast confusion among them, so that they did not all come together at once. For the inhabitants of Gibeon, whose king was also part of the assembly of the aforementioned kings (for the Hivite is mentioned there), consulted together to make peace with Israel. And because of this, the wrath of the five kings mentioned here was kindled, and they ascended to wage war against Gibeon, and they fell into the hands of Joshua while they were separated from the aforementioned assembly in the preceding section.
"For they had captured it."
A] They heard that it was captured by means of deceit and military stratagems, and this strengthened their heart to gather their allies and fight, since their strength depended solely on deceit and stratagem.
B] They heard that just as he did to Jericho, so did he do to Ai. That is to say, if he had devoted only Jericho to the ban, this is the custom of all conquerors of lands: to devote the first city to the ban in order to instill their fear. But after he also devoted Ai to the ban, it is clear that his intention was to devote all of them to the ban, and this stirred their hearts so that they would not remain silent.
C] "And that the inhabitants of Gibeon made peace." And through this they brought faintheartedness into the hearts of all, for they would say, "If Gibeon was afraid to fight, how can we stand?"
D] "And they were among them." And after Israel accepted them, they would find many who would make peace with them and become tributary, so that they might be kept alive. And also, in that they dwelt among them, they found cities of residence which would suffice them for provisions, food, shelter, and refuge.
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.
verse value 2568
Insights
Verse structure: 15 words, 66 letters. Notable word values: "and·for" (וְכִ֨י) = 36, double chai. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·all·her·men" (וְכׇל־אֲנָשֶׁ֖יהָ, 8 letters). Words sharing gematria 280: city, cities·of. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·feared" (וַיִּֽירְא֣וּ), "as·one" (כְּאַחַ֖ת), "kingdom" (הַמַּמְלָכָ֑ה). The root כי appears 2 times in this verse. 11 unique roots are used. Frequent roots: "city" (root עיר, 138x in Joshua); "she" (root הוא, 77x in Joshua); "for" (root כי, 70x in Joshua). The etnachta (major mid-verse pause) falls on 'kingdom', dividing the verse into phrases of 9 and 6 words.
Metzudat David
"For it is a great city. And despite this, they lacked the strength to engage in battle, and this disheartened the men of war."
Malbim
"And they were very afraid." For all of them take proof from Gibeon.
"For Gibeon is a great city." This means: A] That it is great in quality, being of importance and governance like one of the royal cities. B] It is great in quantity, more than Ai. C] In might, for all its men are mighty warriors.
Wherefore Adoni-zedek 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:
verse value 4266
Insights
Verse structure: 13 words, 83 letters. Verse gematria: 4266 is divisible by 18, the value of chai ('life'). The shortest word is "king" (מֶ֣לֶךְ, 3 letters) and the longest is "king·Hebron" (מֶֽלֶךְ־חֶ֠בְר֠וֹן, 8 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·Hoham" (אֶל־הוֹהָ֣ם), "and·to·Piram" (וְאֶל־פִּרְאָ֨ם), "and·to·Japhia" (וְאֶל־יָפִ֧יעַ). The root מלך appears 4 times in this verse. 10 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "king" (root מלך, 102x in Joshua); "and·he·sent" (root שלח, 22x in Joshua). First appearance of the root לכיש ("king·Lachish") in Joshua. Full calculation: וַיִּשְׁלַ֨ח [and·he·sent] (354) + אֲדֹנִי־צֶ֜דֶק [Adoni-zedek] (259) + מֶ֣לֶךְ [king] (90) + יְרוּשָׁלִַ֗ם [Jerusalem] (586) + אֶל־הוֹהָ֣ם [to·Hoham] (87) + מֶֽלֶךְ־חֶ֠בְר֠וֹן [king·Hebron] (356) + וְאֶל־פִּרְאָ֨ם [and·to·Piram] (358) + מֶלֶךְ־יַרְמ֜וּת [king·Jarmuth] (746) + וְאֶל־יָפִ֧יעַ [and·to·Japhia] (207) + מֶלֶךְ־לָכִ֛ישׁ [king·Lachish] (450) + וְאֶל־דְּבִ֥יר [and·to·Debir] (253) + מֶלֶךְ־עֶגְל֖וֹן [king·calf] (249) + לֵאמֹֽר [saying] (271) = 4266.
’Come up to me, and help me, and let us smite Gibeon; for it has made peace with Joshua and with the children of Israel.’
verse value 3325
Insights
Verse structure: 8 words, 49 letters. The shortest word is "and·let·us·smite" (וְנַכֶּ֖ה, 4 letters) and the longest is "because·it·made·peace" (כִּי־הִשְׁלִ֥ימָה, 8 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "upon" (עֲלוּ־אֵלַ֣י), "and·help·me" (וְעִזְרֻ֔נִי), "and·let·us·smite" (וְנַכֶּ֖ה). 6 unique roots are used. Frequent roots: "Israel" (root ישראל, 112x in Joshua); "upon" (root עלה, 60x in Joshua); "and·let·us·smite" (root נכה, 38x in Joshua). The etnachta (major mid-verse pause) falls on 'Gibeon', dividing the verse into phrases of 4 and 4 words. Full calculation: עֲלוּ־אֵלַ֣י [upon] (147) + וְעִזְרֻ֔נִי [and·help·me] (343) + וְנַכֶּ֖ה [and·let·us·smite] (81) + אֶת־גִּבְע֑וֹן [Gibeon] (532) + כִּי־הִשְׁלִ֥ימָה [because·it·made·peace] (420) + אֶת־יְהוֹשֻׁ֖עַ [Joshua] (792) + וְאֶת־בְּנֵ֥י [and·with·sons·of] (469) + יִשְׂרָאֵֽל [Israel] (541) = 3325.
Metzudat David
"For it has made peace." And they have acted wickedly, for they have brought softness into the heart of all:
Malbim
"And let us smite [them]." For after all the kings had assembled and agreed to go to war, they [Gibeon] violated the law of the land and harmed the collective by providing aid to their enemies.
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.
verse value 4646
Insights
Verse structure: 17 words, 97 letters. The shortest word is "abundance" (הֵ֖ם, 2 letters) and the longest is "and·all·their·encampments" (וְכׇל־מַחֲנֵיהֶ֑ם, 9 letters). Words sharing gematria 100: kings·of, and·they·fought. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·were·gathered" (וַיֵּאָסְפ֨וּ), "upon·Gibeon" (עַל־גִּבְע֔וֹן). The root מלך appears 5 times in this verse. 12 unique roots are used. Frequent roots: "kings·of" (root מלך, 102x in Joshua); "abundance" (root הם, 63x in Joshua); "and·they·went·up" (root עלה, 60x in Joshua). The etnachta (major mid-verse pause) falls on 'and·all·their·encampments', dividing the verse into phrases of 13 and 4 words.
And the men of Gibeon sent to Joshua to the camp to Gilgal, saying: ‘Slack not your hands 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 hill-country are gathered together against us.’
verse value 5253
Insights
Verse structure: 23 words, 112 letters. Notable word values: "to·us" (לָּ֙נוּ֙) = 86, equal to Elohim. The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֤עַ, 7 letters). Words sharing gematria 97: to·us, to·us. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "do·not·slacken" (אַל־תֶּ֥רֶף), "your·hands" (יָדֶ֖יךָ), "from·your·servants" (מֵעֲבָדֶ֑יךָ). The root איל appears 2 times in this verse. 21 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua); "all·kings·of" (root מלך, 102x in Joshua). First appearance of the root גלגלה ("to·Gilgal") in Joshua. The etnachta (major mid-verse pause) falls on 'from·your·servants', dividing the verse into phrases of 10 and 13 words.
Metzudat David
"Let not your hand be slack."—To abandon us into their hands.
Metzudat Zion
תֶּרֶף (teref, slacken). From the word slackness.
Malbim
“Save us, and help us.” The difference between “help” and “salvation” is clear: the one who saves does everything, whereas the one who helps assists only partially, until the one being helped becomes the primary actor. Hence it says, “Save us,” or at least “help us”—help us a little, and we will fight. (“For they have gathered [nikbetsu].” And in verse 5 it says vaya'asfu [“and they assembled”], for the assembling comes after the gathering (as I wrote in my commentary on Isaiah, chapter 11). The kings had already gathered together, as mentioned above in chapter 9, and here only an assembling against Israel was needed. But the Gibeonites, who spoke from the perspective that [the kings] had come against them—which was the beginning of the agreement against them—said, “For they have gathered.”)
And Hashem said to Joshua: ‘Fear them not; for I have delivered them into your hand; there shall not a man of them stand against you.’
verse value 3111
Insights
Verse structure: 12 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֤ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֥י, 2 letters) and the longest is "to·Joshua" (אֶל־יְהוֹשֻׁ֙עַ֙, 7 letters). Words sharing gematria 85: from·them, from·them. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "I·give·them" (נְתַתִּ֑ים), "not·will·stand" (לֹא־יַעֲמֹ֥ד), "before·you" (בְּפָנֶֽיךָ). The root איל appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'I·give·them', dividing the verse into phrases of 8 and 4 words. Full calculation: וַיֹּ֨אמֶר [and·said] (257) + יְהֹוָ֤ה [Hashem] (26) + אֶל־יְהוֹשֻׁ֙עַ֙ [to·Joshua] (422) + אַל־תִּירָ֣א [do·not·fear] (642) + מֵהֶ֔ם [from·them] (85) + כִּ֥י [for] (30) + בְיָדְךָ֖ [hand] (36) + נְתַתִּ֑ים [I·give·them] (900) + לֹא־יַעֲמֹ֥ד [not·will·stand] (155) + אִ֛ישׁ [man] (311) + מֵהֶ֖ם [from·them] (85) + בְּפָנֶֽיךָ [before·you] (162) = 3111.
Malbim
"For into Your hand have I given them." From of old, for their very coming was destined by Me to deliver them into Your hand: ("No man shall stand." There is a difference between "no man shall take his stand before you," which always refers to the initial state of preparing for battle, and "no man stood," which means that even though they took their stand, they did not remain standing; here they did take their stand to meet the battle, but they did not stand, meaning they did not remain standing, for they collapsed and fell.)
Joshua therefore came upon them suddenly; for he went up from Gilgal all the night.
verse value 1413
Insights
Verse structure: 7 words, 35 letters. Notable word values: "to·them" (אֲלֵיהֶ֛ם) = 86, equal to Elohim. The shortest word is "went·up" (עָלָ֖ה, 3 letters) and the longest is "all·night" (כׇּל־הַלַּ֕יְלָה, 7 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "all·night" (כׇּל־הַלַּ֕יְלָה). 7 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "went·up" (root עלה, 60x in Joshua); "and·came" (root בוא, 58x in Joshua). The etnachta (major mid-verse pause) falls on 'suddenly', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיָּבֹ֧א [and·came] (19) + אֲלֵיהֶ֛ם [to·them] (86) + יְהוֹשֻׁ֖עַ [Joshua] (391) + פִּתְאֹ֑ם [suddenly] (521) + כׇּל־הַלַּ֕יְלָה [all·night] (130) + עָלָ֖ה [went·up] (105) + מִן־הַגִּלְגָּֽל [from·Gilgal] (161) = 1413.
Metzudat David
"All through the night" – so that they should not perceive it, and he should come suddenly.
Metzudat Zion
פִּתְאֹם (pit'om, suddenly). A matter of swiftness without prior perception.
Malbim
"All night long, he marched up from Gilgal." And by virtue of this, he came upon them suddenly.
And Hashem discomfited them before Israel, and slew them with a great slaughter at Gibeon; and they chased them by the way of the ascent of Beth-horon, and smote them to Azekah, and to Makkedah.
verse value 3106
Insights
Verse structure: 14 words, 73 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "way" (דֶּ֚רֶךְ, 3 letters) and the longest is "great·slaughter" (מַכָּֽה־גְדוֹלָ֖ה, 8 letters). Words sharing gematria 76: and·struck·them, and·struck·them. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·confused·them" (וַיְהֻמֵּ֤ם), "great·slaughter" (מַכָּֽה־גְדוֹלָ֖ה), "and·pursued·them" (וַֽיִּרְדְּפֵ֗ם). The root נכה appears 3 times in this verse. 12 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "Israel" (root ישראל, 112x in Joshua); "to·face·of" (root פנים, 91x in Joshua). First appearance of the root עזקה ("until·Azekah") in Joshua. First appearance of the root מקדה ("and·until·Makkedah") in Joshua. The etnachta (major mid-verse pause) falls on 'in·Gibeon', dividing the verse into phrases of 7 and 7 words. Full calculation: וַיְהֻמֵּ֤ם [and·confused·them] (101) + יְהֹוָה֙ [Hashem] (26) + לִפְנֵ֣י [to·face·of] (170) + יִשְׂרָאֵ֔ל [Israel] (541) + וַיַּכֵּ֥ם [and·struck·them] (76) + מַכָּֽה־גְדוֹלָ֖ה [great·slaughter] (113) + בְּגִבְע֑וֹן [in·Gibeon] (133) + וַֽיִּרְדְּפֵ֗ם [and·pursued·them] (340) + דֶּ֚רֶךְ [way] (224) + מַעֲלֵ֣ה [ascent] (145) + בֵית־חוֹרֹ֔ן [Beth-horon] (676) + וַיַּכֵּ֥ם [and·struck·them] (76) + עַד־עֲזֵקָ֖ה [until·Azekah] (256) + וְעַד־מַקֵּדָֽה [and·until·Makkedah] (229) = 3106.
Metzudat David
The way of ascent. On the road that ascends to Beth Horon:
“Until Azekah.” For they fled by way of it, and pursued them and struck them down on the way until Azekah, etc.
Metzudat Zion
וַיְהֻמֵּם (va-yehummem, and He threw them into confusion). From the words confusion and turmoil.
Malbim
“And the Lord cast upon them stones of hail, even unto Azekah.” Behold, that stones of hail should fall upon one place and kill men and beasts—this is a natural occurrence. But here it was a miraculous event: they fled as far as Azekah, and Israel pursued them, and the stones of hail did not strike the pursuing Israelites, who continually came to the place where the enemies had stood; rather, the hail pursued from above upon the enemies and diverted from the place to which the Israelites had arrived.
And it came to pass, as they fled from before Israel, while they were at the descent of Beth-horon, that Hashem cast down great stones from heaven upon them to Azekah, and they died; they were more who died with the hailstones than they whom the children of Israel slew with the sword.
verse value 7223
Insights
Verse structure: 24 words, 113 letters. The shortest word is "abundance" (הֵ֞ם, 2 letters) and the longest is "Beth-horon" (בֵּית־חוֹרֹן֙, 7 letters). Words sharing gematria 541: Israel, from·Asher, Israel. 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "as·they·fled" (בְּנֻסָ֣ם), "has·cast·down" (הִשְׁלִ֣יךְ), "from·the·heavens" (מִן־הַשָּׁמַ֛יִם). The root ישראל appears 2 times in this verse. 21 unique roots are used. Frequent roots: "who·died" (root אשר, 271x in Joshua); "and·Hashem" (root יהוה, 217x in Joshua); "son" (root בן, 156x in Joshua). The etnachta (major mid-verse pause) falls on 'and·died', dividing the verse into phrases of 15 and 9 words.
Metzudat David
They were on the descent. When they descended down the mountain:
Stones. Stones of hail:
"Until Azekah." Throughout the entire path along which they fled, from the descent of Beth-horon until their arrival at Azekah, hailstones fell upon them.
Many. Numerous in number:
Then spoke Joshua to Hashem in the day when Hashem delivered up the Amorites before the children of Israel; and he said in the sight of Israel: ‘Sun, stand you still upon Gibeon; And you, Moon, in the valley of Aijalon.’
verse value 5309
Insights
Verse structure: 20 words, 85 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "then" (אָ֣ז, 2 letters) and the longest is "Amorite" (אֶת־הָ֣אֱמֹרִ֔י, 7 letters). Words sharing gematria 541: Israel, Israel. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "spoke" (יְדַבֵּ֤ר), "to·give" (תֵּ֤ת), "Amorite" (אֶת־הָ֣אֱמֹרִ֔י). The root יהוה appears 2 times in this verse. 18 unique roots are used. Frequent roots: "to·Hashem" (root יהוה, 217x in Joshua); "son" (root בן, 156x in Joshua); "and·said" (root אמר, 140x in Joshua). First appearance of the root אילון ("Aijalon") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 11 and 9 words.
Rashi
Then Joshua spoke. He recited a song in place of the sun, because he said to the sun: be still, be still from reciting song. And all the time it is still, it stands and does not move, for at all times of its movement it recites a song. But the plain meaning of the verse: 'dom' (be still) is an expression of waiting, as (I Samuel 14:9): if so they will say unto us: 'domu' (wait). And also (Psalms 37:7): 'dom la-Hashem' (wait for the Lord).
And moon, in the valley of Aijalon. That very time the moon was standing opposite the valley of Aijalon, and it is far from Gibeon, for Gibeon is in the boundary of Benjamin, and Aijalon in the boundary of Dan.
Radak
Then Joshua spoke. The Targum renders: "At that time Joshua praised [God]." It is possible that the song came after the prayer, and the verse did not mention the song; or perhaps the song is the phrase "and the sun stood still," while the prayer is the phrase "and he said in the sight of Israel, 'Sun, be still at Gibeon.'" Indeed, this is how it is recalled in the midrash, which includes this song among the ten songs. Moreover, the expression "spoke" (ידבר) indicates a song, not a prayer, as in "David spoke to the Lord the words of this song." And the phrase "and he said in his prayer in the sight of Israel, 'Sun, be still at Gibeon'" means either that this miracle would be seen that day in the sight of Israel, or that "in the sight of Israel" is connected to "and he said," meaning that this prayer was uttered aloud before Israel. And the meaning of "be still" (דום) is "wait," as in "wait, until we reach you," implying that the sphere of the sun should remain in its place and not move according to its usual course.
“And the moon stood still in the Valley of Ailon.” He also commanded the moon to stand still in the Valley of Ailon. Even though Gibeon was within the border of Benjamin and Ailon was within the border of Dan, it appeared as though they pursued them and struck them down from Gibeon to Ailon. In Gibeon, it was midday when he prayed for the sun to stand still, and the Holy One, blessed be He, heeded his voice, as it is stated, “And the sun stood still in the midst of the heavens.” It remained stationary for a duration such that the time between its standing still and its resuming its course was equivalent to a complete day. This was the longest day of the year, which is the day of the solstice in the month of Tammuz. When the sun arrived, they were in the Valley of Ailon, and the moon illuminated them. At that time, the moon was either in its initial phase or in its third phase. He prayed for the moon to stand still to illuminate them until their vengeance against their enemies was fully executed. And so it happened, as it is stated, “And the moon stood still until the nation avenged itself on its enemies.” This miracle is recorded in the Book of Jasher, which is the Book of the Torah of Moses. This corresponds to what the Holy One, blessed be He, said, “Before all your people, I will perform wonders,” as explained by my father [Rabbi Yosef Kimchi], of blessed memory, who said that two signs were promised to him in that verse: the radiance of Moses’ face, which is what is meant by “For I am doing a wondrous thing with you,” and the standing still of the sun for Joshua, which is what is meant by “Before all your people, I will perform wonders.” He gave him a near sign to believe in a distant sign. In the midrashic interpretation, it is taught that the sun and the moon stood still for thirty-six hours. How so? The battle occurred on the eve of the Sabbath. Joshua feared that the Israelites might desecrate the Sabbath. He stretched out his hands upward, praying that the sun would stand still on the sixth day for the duration of the Sabbath day, and the moon for the duration of the Sabbath night and the conclusion of the Sabbath, totaling thirty-six hours.
Ralbag
Then Joshua spoke to the Lord. In this passage there are many doubts fitting to be examined. The first is: if the sun stood still and was canceled from its apparent motion, then this wonder would be immeasurably more wonderful than the wonders performed through Moses. For those wonders were in the changing of the nature of these low existents. And it is immeasurably more wonderful that the noble existents change their function from ruling over these low existents, to changing the order of their arrangement, for in them themselves is the defect of order and straightness, which does not escape. And in general, this is from what needs no explanation for whoever examined these profundities. And we already explained this in a perfect way in the sixth book of The Wars of God. And if the matter were so, then this contradicts what the Torah said: 'there has not arisen a prophet since in Israel like Moses, for all the signs and the wonders which Moses did in the sight of all Israel.' And if we say that a wonder like this was already done through Moses, and if it was not mentioned in the Torah, as some of our Sages said -- then this doubt remains in its entirety, for Joshua would already be equal to him in the greatest of the wonders performed through Moses our teacher, may the peace be upon him. And if the matter were so, it was fitting that the Torah not be silent from relating this great wonder, for we see the purpose of the Torah to publicize the matter of the wonders and miracles, for this brings to believe in God, as is mentioned in the Torah concerning the wonders performed against Pharaoh: 'And you shall tell in the ear of your son' -- and you shall know that I am the Lord. And also, it already appears from the plain meanings of these words that the sun did not cease from its motion, and the moon did not. And this will be explained from several sides. One of them: what is said, 'and it did not hasten to come' -- that is to say, it did not hasten to come. And this does not remove from it motion, but removes from it the swiftness of the motion. And the statement that this is its way requires motion for it in such perfect statements that are spoken in things in their way. And among them: what is said, 'Sun, in Gibeon stand still, and Moon, in the valley of Aijalon.' And he did not say, 'Sun stand still and Moon.' But he took for them a place: they were then seen to that place. And it is clear that whoever removes motion from the wide place does not remove motion in absolute, for it is already possible that they move in that wide place. And this statement requires for the sun and the moon in such perfect statements motion. And the example: whoever says so-and-so stood in his land so and so days -- it is not required from this except that he not leave his land, but that he already moved in his land or not -- this statement is not in the way it should be. For it is required of one who removes motion from him to say that he not move, not that he not leave his land. And this is clear to whoever examined the logical orders of the demonstrative art. And among them: what is said, 'there was no day like that before it or after it, that the Lord heeded the voice of a man, for the Lord fought for Israel.' This indicates in this that this wonder is in the matter of the war itself. And if this wonder were in standing from motion, it would have no impression in the matter of the war at all. And among them: it will become clear from his words that God, may He be blessed, performs wonders only out of necessity or to acquire true beliefs, and no indication of this wonder is mentioned here in either of these two respects. And among them: it was already explained in the Book of The Wars of God that the wonder is not through a prophet in these upper existents -- that is to say, the celestial spheres. And for this it is clear that this wonder was not in this matter that is thought at the beginning of the thought, that the wonder was in this narrative. And if someone doubts us of a doubt about what we established in this, and says that it already appears that the wonder be done through a prophet in the changing of the order of the motion of the order, and that is what Isaiah said to Hezekiah when he said, 'What sign shall be that the Lord will heal me and I shall go up on the third day to the House of the Lord?' And He answered him, 'Shall the shadow go down ten degrees, or shall it go back ten degrees?' And it is clear that the motion of the shadow is not except in the motion of the sun. And for this it is required from this the changing of the order of the motion of the sun -- we say to him: when he examines well the statements that came in this place, it will be required that this wonder was not in the changing of the order of the motion of the sun. Then how is it possible that we say this is lighter? Then how that order changes, it is a very wonderful matter. And for this it is fitting that we explain those words, and it will be clear from this what was the matter of that wonder. And we say: it appears according to what appears to us that Isaiah placed the choice in this wonder before Hezekiah, and said that this sign would be in one of two ways: one in that the shadow go ten degrees more than what it went in other times, or that the shadow return backward ten degrees. And it is clear that if this wonder were in the matter of the war, as we mentioned, then it is clear that this wonder was in other than the changing of the order of the motion of the sun. And this will be according to what I say, and that is: it will already be clear to the sense that when there be clouds under the sun in a way that sparks are imprinted in them and run, then they will see that the sun is in other than the place it is in. And it will already appear then the inclination of the shadow of the sun a great measure in a little time to the east or to the west, to the north or to the south, according to the situation of those clouds and the side of their motion. And this is from what there is no doubt, for always this is seen by the sense in this way. And since Hezekiah already saw then from the clouds, and from their motion, that it is easy for the shadow to incline ten degrees more than what it went, he asked that the matter be the opposite of what was apparent from the motion of those clouds. And for this he asked that the shadow return backward ten degrees. And in the Book of Isaiah it says, 'and the sun turned back ten degrees, on the degrees by which it had gone down' -- that is to say, to the sense. A wondrous matter was in the shadow, as is mentioned there: he says, 'Behold, I will cause the shadow of the degrees to return.' And here this doubt is resolved. And if one desires in any case that these wonders be in the changing of the order of the motion of the sun, I will not dispute with him in this. And who would give and all the erring not err more than this measure, for this increases according to his thought the magnitude of God. And after this is settled, let us return to explain the words of this passage. And I say that Joshua's statement was: before the sun departs from being over Gibeon, and the moon from being over the valley of Aijalon, let the vengeance of the nation upon its enemies be completed. But the verse shortened in this, and what indicates this is what he said after it: 'and the sun stood still and the Moon stopped until the nation avenges themselves of their enemies.' And the meaning is that the sun was silent in Gibeon and the Moon in the valley of Aijalon, until this work of the vengeance was completed. And this was a wonderful matter, for not only did he promise that Israel avenge themselves of those who rose against them, but he promised with this that this vengeance be completed in so short a time as this. And for this he says, 'there was no day like that before it or after it, that the Lord heeded the voice of a man, for the Lord fought for Israel.' And for this they were able to complete the vengeance in so short a time, for the hand of God is not shortened. And he says 'that the Lord heeded' -- because God did not promise that this vengeance be completed in so short a time. But God heeded his voice, according to the way of the place: 'The word of His servant He will establish, and the counsel of His messengers He will perform'.
Metzudat David
"To the Lord." In the name of the Lord, and as His agent.
"And he said." This is the speech mentioned above; and because it paused with other matters, it says again "And he said."
"Sun, stand still at Gibeon." For at that time, the sun stood opposite Gibeon, and Joshua feared that it might set at its appointed time, and they would be unable to pursue the enemy in the middle of the night. Therefore, he commanded the sun not to proceed on its course, but to wait further opposite Gibeon, in the place where it was standing.
"And moon, in the valley of Aijalon." At that time, the moon had already risen and stood opposite the valley of Aijalon, and he said to it that it too should wait in its place and not proceed on its course, and perhaps he feared that if the moon proceeded on its course, it would come opposite the sun at the place of its standing and darken the light of the sun.
Metzudat Zion
תֵּת (tet, to give). From the language of giving:
"Dom." Wait, as in (1 Samuel 14:9), "Domu ad hagi'enu aleichem" ("Be still until we come to you").
Malbim
The Questions (12–14): What is the meaning of the phrase "On the day that the Lord…" etc., which seems superfluous, since He already stated, "Then He spoke," indicating that it was at that very time? What is the significance of the duplication in "And the sun was still" and "the sun stood," and why does it say in the middle, "Until the nation was avenged of its enemies," whereas it would have been more logical to say, "And the sun and the moon stood still in the midst of the heavens until the nation was avenged of its enemies"? What is the book called "The Book of Jasher"? Why did the sun stand still for exactly twenty-four hours? What is the meaning of "And there was no day like that day…" etc., since our Sages of blessed memory stated (Avodah Zarah 25a) that the sun stood still for Moses, and already the Lord had heard the prayers of the prophets and performed signs and wonders through them in every generation? And regarding the conclusion, "For the Lord fought," which implies that therefore that day was different from the preceding and following days, did not the Lord also fight for Israel before and after, at times when they were worthy? And behold, it is astonishing: what was the need for this miracle, and for what purpose, since they had already conquered the Amorites and subdued them? Why did Joshua seek this miracle for no reason?
"Then Joshua spoke." Behold, in the parashah of Ki Tisa (Exodus 34:9), Moses prayed, "If now I have found favor in Your sight, O Lord, let the Lord, I pray, go in our midst..." (meaning that he requested that God’s providence be revealed upon them and that His providence cling to them without any intermediary, so that their war would not be natural, conducted through an angel, but rather miraculous). And the Lord answered him (ibid., 10), "And He said, 'Behold, I am making a covenant. Before all your people I will do marvels, such as have not been created in all the earth or in any of the nations; and all the people among whom you are shall see the work of the Lord, for it is an awesome thing.'" He informed him that He would fulfill his request, and He informed him that He would distinguish them in three matters: A) That the marvels He would perform for them would be public and known to all the people, as it states, "Before all your people I will do marvels." B) That they would be marvels unlike any that had existed until now, as it states, "marvels such as have not been created." C) Not only would they occur before all the people of Israel, meaning in the presence of the entire assembly, but they would subsequently become publicized throughout the land and among all the nations, until all would know the work of the Lord. And there it states (ibid., 11–12), "Take heed to yourself of that which I command you this day. Behold, I am driving out before you the Amorite..." "Take heed to yourself, lest you make a covenant..." (We learn from this that these marvels would be performed at the time of the conquest of the seven nations, the first of which is the Amorite). And there it says (ibid., 27), "And the Lord said to Moses, 'Write these words, for according to the tenor of these words I have made a covenant with you and with Israel.'" Its interpretation is that the Name commanded him to write this passage, for according to these words He made a covenant with him. And this means that what He told him, "Behold, I am making a covenant. Before all your people I will do marvels," is contingent upon these words; namely, if they do not fulfill these words, He will not perform for them the aforementioned marvels. And Moses wrote this in the book, and this book is called here the "Book of Jasher," for in it they were straightened to walk in the light of the Lord. And based on this, apply your intellect and understand these verses: "When Joshua saw that the Lord fought for them against the Amorites." He desired that the Lord fulfill the covenant He had made with Moses, which was written in the Book of Jasher, to perform for them a public and well-known miracle. And this is what it states, "Then Joshua spoke to the Lord," meaning he spoke and recalled the covenant He had made.
"On the day that the Lord gave the Amorites into the hand of the children of Israel." This refers to the first of the nations mentioned by name in the Book of Jasher. And in fulfillment of the first condition He had stated to him, "I will perform wonders before all your people," and "in the sight of Israel," Joshua declared this in a loud voice so that all Israel might hear. And in fulfillment of the other two conditions, he said, "Sun, stand still at Gibeon." Through this, the promise of "wonders that have not been created" would be fulfilled, for a miracle of this kind concerning the upper celestial bodies had not yet occurred. Likewise, the promise "throughout the land and among all the nations" would be fulfilled, for this miracle was known from the rising of the sun to its setting.
Now, Joshua did not request merely the halting of the sun and the moon alone, nor the halting of the daily celestial sphere in general, for that would not have been such a great wonder. It would have been a greater wonder if the sphere that moves everything had not departed from its course, and all the stars had continued to revolve in their orbits, but only the two luminaries had stopped and stood still. The former scenario would be akin to one who stops the wheel of a watermill by blocking the flowing water that drives the wheels; this is a minor task. But the latter scenario is akin to a strong man who comes and grasps the wheels of the mill with his hand while the water is still driving them, and he exerts his strength against the driving force to halt their motion; this is great strength and immense power. This is what Joshua did: he halted the motion of the sun and the moon, even though the daily sphere was pulling and dragging the mighty ones with its strength and power. The sun stood still then opposite Gibeon, and the moon opposite the Valley of Aijalon, and he commanded them to cease from their motion.
Our Sages of blessed memory, in their rhetorical style, stated (Tanchuma, Acharei Mot 9; see Shocher Tov on Psalms 19) that "stand still" means "cease from singing praise." They said [of the words] "Then Joshua spoke to the LORD" that he uttered a song in place of the two luminaries. For the activity of created beings according to their nature is their song; in their natural activity, they recount the glory of God, who implanted this nature within them and established it as a law that shall not be removed. And the cessation of their natural activity is the silence from this song. But since this cessation was not accidental but voluntary, through Joshua and Israel, His servants who do His will, to demonstrate that through them He disrupts the cosmic order under His providence, this was a wondrous song, greater than the natural song. And this song Joshua sang.
And the sun stood still, and the moon stayed, Until the nation had avenged themselves of their enemies. Is not this written in the book of Jashar? And the sun stayed in the midst of heaven, and hasted not to go down about a whole day.
verse value 4768
Insights
Verse structure: 19 words, 83 letters. The shortest word is "stood" (עָמָ֗ד, 3 letters) and the longest is "is·it·not" (הֲלֹא־הִ֥יא, 6 letters). Words sharing gematria 645: sun, sun. 11 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·was·silent" (וַיִּדֹּ֨ם), "until·it·avenged" (עַד־יִקֹּ֥ם), "nation" (גּוֹי֙). The root שמש appears 2 times in this verse. 17 unique roots are used. Frequent roots: "as·day" (root יום, 79x in Joshua); "is·it·not" (root הוא, 77x in Joshua); "to·come" (root בוא, 58x in Joshua). The etnachta (major mid-verse pause) falls on 'straight', dividing the verse into phrases of 11 and 8 words.
Rashi
Is it not written. This matter is written in the Torah that Jacob said to Joseph (Genesis 48:19): the offspring of Ephraim shall fill the nations, etc. When? On the day the sun stood still for Joshua, the whole world was filled with the fame of Joshua. And the sun stood still in the midst of heaven, and hastened not to go down, like a full day.
Radak
"Until a nation avenged itself of its enemies." Just as it says "from its enemies," so too it says, "Beware of yourselves from going up into the mountain."
Ralbag
Behold, the Book of Jashar -- I think it was called so, and it was lost with the exile. And there were many interpretations of it for our Sages of blessed memory. And it is fitting that you know that the sun renews the day. And for this it is said that the day descended greatly when the sun approached evening, for then the light of the sun weakens. And what is in it of the light of the sun more strong is at the time of its being in the middle of the heavens. Then this is clear in itself from the sense. And this will also be explained from what is said, 'The way of the righteous is like the light of dawn, shining brighter and brighter until the full day' -- that is to say, its light increases until the full day. So the way of the righteous always straightens toward the addition of perfection. And it is clear that at the time of the sun's being in the middle of the heavens, its descent is not recognized except in a long time. And this is very clear to whoever examined the wisdom of astronomy a little. And this will also be explained from the side of instruments of sight, like the astrolabe and the quadrant, for then the descent of the sun is not recognized in these instruments in about half an hour. And for this he says that the sun stood then in the middle of the heavens, for so it was required, for they were near Gibeon, and they saw the sun over Gibeon. And the sun did not hasten to descend as is the custom of the whole day, that the sun not hasten to descend in it. And I think that the length of the city of Gibeon was from east to west. And this motion is not recognized much for the sun near the middle of the day, because of the little measure of its descent. Then he mentioned that from the apparent inclination from the side of the descent, it did not go out that it not appear opposite Gibeon, even though it was wide and narrow, for it did not hasten to come as is the law of the matter of the sun near the approaching of the day. And here the explanation of the words of this passage is completed, and the doubts falling in it are resolved.
Metzudat David
"And the sun stood still." This means that indeed it was so, that the sun and the moon stood in their place.
"Until it takes vengeance." Until Israel completed their vengeance against his enemies:
Is it not so? That very matter is indeed written in the promise in the Book of Jasher, and it is the Torah, as it is stated regarding Ephraim (Genesis 48:19): “And his seed shall fill the nations.” And this is the very day on which the sun and the moon stood still for Joshua, who came from his seed, and the entire world was filled with his fame.
"And the sun stood still." Now it expounds the place where it stood:
"Midway through the sky." This means: as it appears on that horizon.
And it was not in a hurry to come. It did not hasten to sink, as was its custom from of old to hasten to its place of setting, to proceed continuously without pausing.
"For a whole day." This means: it delayed, remaining stationary in one place for the duration of a whole day, which is twenty-four hours.
Metzudat Zion
His enemies. From his enemies:
"Atz." The meaning is swiftness, as it is stated (Proverbs 19:2): "and he hastens with his feet."
To come. To sink, as it is said: "For the sun had come down" (Genesis 28:11).
"Tamim." From the language of "tam ve-shalem" (complete and whole).
Malbim
["And the sun stood still, and the moon stood."] This statement is parenthetical (and therefore the word "stood" appears with a qamats, which indicates a pause, to teach that it is a parenthetical statement, as is known from the general rules of grammar). The proper parsing of the verse is: "And Joshua said, 'Sun, in Gibeon, stand still, and moon, in the Valley of Aijalon, until a nation avenges itself of its enemies.' Is this not written in the Book of Jasher?" All of this is the speech of Joshua. And what is stated, "And the sun stood still, and the moon stood," is the words of the writer of the book, indicating that it happened as Joshua had spoken, and that the miracle was not delayed until he finished all his words; rather, at the moment he said, "Sun, in Gibeon, stand still," the sun stood still at that very instant, and at the moment he said, "and moon, in the Valley of Aijalon," the moon stood still at that very instant. This is the explanation of his words: Joshua said, "Sun, in Gibeon, stand still, and moon, in the Valley of Aijalon, until a nation avenges itself of its enemies," meaning that the sun and the moon should stand still until the vengeance is completed. And he gave a reason for his request: "Is this not written in the Book of Jasher?" meaning, is it not written in the Book of Jasher that there He made a covenant, "Before all your people I will perform wonders," for He promised to perform such an open miracle at the time of the war against the Amorites. Therefore, I request, "Sun, in Gibeon, stand still."
“And the sun stood still.” Initially, it stated, “And the sun was silent,” for silence denotes the cessation of motion, coming to relate that at the very moment these words left the mouth of Joshua, before Joshua had finished speaking, the sun ceased its motion. Now, it comes to inform us in which place the sun stood still then, and how long the duration of its standing was. It says, “And the sun stood still,” meaning that it remained standing in the middle of the sky, namely, at the point directly opposite the head on that horizon, and it lasted for a complete day, twenty-four hours. And the meaning is that although for the matter of the time of vengeance, such a long time was not necessary, nevertheless, it did not hasten of its own accord to come, because after only the sun and the moon had risen and stood still, and all the host of heaven circled in their usual manner, if the sun had stood for less than twenty-four hours, a great confusion would have arisen in the celestial sphere and a change in order, for all the stars have a specific position, each in a different point opposite the sun, and they do not change this position and their distance from the sun ever. And if the sun had hastened to come after twelve hours, for example, it would have approached the stars that stand far from it, as far as east is from west, and it would have receded by this measure from the stars that stood close to it, and this change would have remained forever, which is a permanent change in the order of existing things, which is impossible. And necessarily, the sun stood until the stars returned to the point in which they stood yesterday at the time when the sun was silent, and then it began to move according to the fixed order in their watches. And according to this, it is also necessary that the sun and the moon were silent only from their daily motion, which moves from east to west, but their annual motion, which moves from west to east, did not cease then, for if it had, it would have been forced to stand for a complete year until the sphere that moved on that day and changed its order and position opposite the sun and the moon returned to its original place. And since the sun, even though it stood still from its eastern motion, nevertheless moved one degree westward, it was forced to stand a little more than twenty-four hours until the stars arrived at the place to which it had inclined westward, as is known to one who studies astronomy. And therefore it said, “as a complete day,” with the letter kaf denoting similarity.
Cross-references: Numbers 21:14; Judges 16:28; II Samuel 1:18
And there was no day like that before it or after it, that Hashem hearkened to the voice of a man; for Hashem fought for Israel.
verse value 2227
Insights
Verse structure: 14 words, 56 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "and·after·it" (וְאַחֲרָ֔יו, 6 letters). Words sharing gematria 26: Hashem, Hashem. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·after·it" (וְאַחֲרָ֔יו). The root יהוה appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "was" (root היה, 150x in Joshua); "for·Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 10 and 4 words. Full calculation: וְלֹ֨א [and·not] (37) + הָיָ֜ה [was] (20) + כַּיּ֤וֹם [as·the·day] (76) + הַהוּא֙ [that] (17) + לְפָנָ֣יו [to·his·face] (176) + וְאַחֲרָ֔יו [and·after·it] (231) + לִשְׁמֹ֥עַ [to·hear] (440) + יְהֹוָ֖ה [Hashem] (26) + בְּק֣וֹל [voice] (138) + אִ֑ישׁ [man] (311) + כִּ֣י [for] (30) + יְהֹוָ֔ה [Hashem] (26) + נִלְחָ֖ם [is·fighting] (128) + לְיִשְׂרָאֵֽל [for·Israel] (571) = 2227.
Radak
And there was no day like that day. And even though the sun returned backward for Hezekiah, that sign was a sign and a wonder, and God gave it so that Hezekiah would believe that he would recover from his illness. And it was like one of the wonders performed by Moses. But the way of prayer is that a person prays for a change in nature, and the Creator answers that prayer. If it were not so, to give a sign and a wonder, it would not have been, nor would it be. And this is what it says: "To hear the voice of a man, for the Lord fights for Israel."
Metzudat David
"On that day." That there should be in it such a wonder as [the verse's words] "for GOD to heed the voice of a man," etc., just as He heeded the voice of Joshua to cause the sun and the moon to stand still.
"For the Lord." This miracle was performed because the Lord fought for Israel, and for their sake He did it.
Malbim
And it was not. This means that there was a novel aspect in this miracle, which had no precedent. A] Regarding the agent who brought about the miracle: for all miracles were performed either by the will of God, or, if they were performed through a prophet, he required prayer and supplication; it was not that the prophet would perform the miracle by decree, as Joshua did when he decreed upon the sun and the moon that they should stand still. And this is what it says, “There was no day like that day,” etc., “that the Lord should hearken to the voice of a man,” meaning that there was no prayer and supplication here, only a voice—Joshua issued a command with his voice to the sun, and the Lord heard. B] Regarding the ultimate purpose for which the miracle was performed: everywhere that a miracle was performed by the will of God, it was sometimes to magnify His great Name, and sometimes to magnify the exalted status of Israel. But everywhere that a miracle came about through the prayer of a prophet, it was either for the honor of the Name or to save Israel from distress. However, a prophet never asked for a sign and wonder whose sole purpose would be to make known that the Lord fights for Israel. For everywhere that salvation was near according to nature, he would not request a miracle. Here, since they had already been saved according to nature or by a miracle close to nature, and what Joshua decreed regarding the standing still of the sun was solely to make known that the Lord fights for Israel, such a miracle performed by a prophet had no precedent before it or after it. The parsing of the verse is: “There was no day like that day that the Lord should hearken to the voice of a man”—meaning, that a man would issue a decree with his voice, declaring that he wishes to inform and publicize that the Lord fights for Israel, and that the Lord would hearken to his voice and his decree, which is directed toward this specific purpose; such a thing had never occurred.
And Joshua returned, and all Israel with him, to the camp to Gilgal.
verse value 1637
Insights
Verse structure: 6 words, 33 letters. The shortest word is "with" (עִמּ֔וֹ, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֣ל, 8 letters). 6 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "and·all·Israel" (root כל, 96x in Joshua); "with" (root עם, 58x in Joshua). Full calculation: וַיָּ֤שׇׁב [and·returned] (318) + יְהוֹשֻׁ֙עַ֙ [Joshua] (391) + וְכׇל־יִשְׂרָאֵ֣ל [and·all·Israel] (597) + עִמּ֔וֹ [with] (116) + אֶל־הַֽמַּחֲנֶ֖ה [to·the·camp] (139) + הַגִּלְגָּֽלָה [to·Gilgal] (76) = 1637.
Ralbag
And it is further mentioned Joshua's diligence in this matter of the war, to hasten to devote these nations. And that Israel came from complete success, that they all returned in peace -- not one of them was struck, nor did the enemies endeavor to strike one of them, for their fear fell upon them. And this is what he says by way of metaphor: 'not one sharpened his tongue against any of the children of Israel'.
Metzudat David
"And Joshua returned" – after all the deeds mentioned in the verses that follow it.
Malbim
The Questions (15–21): Here it states that they returned to Gilgal, yet in verse 21 it is clear that the camp remained at Makkedah, and from there they fought their surrounding enemies, and did not immediately return to Gilgal?
"And he returned." At that time, the kings were not found among the slain, and they assumed that they had fled to their cities, where they would gather forces anew, and thus it would be necessary to go to their cities. Therefore, Joshua planned to return to Gilgal and renew the war a second time after they had rested a little. And I have already explained in Ayelet HaShachar (Rule 10) that there are verbs that indicate that the doer intended to perform the action, even though he did not actually do so.
And these five kings fled, and hid themselves in the cave at Makkedah.
verse value 1567
Insights
Verse structure: 7 words, 35 letters. The shortest word is "five" (חֲמֵ֖שֶׁת, 4 letters) and the longest is "the·kings" (הַמְּלָכִ֣ים, 6 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·were·withdrawed" (וַיֵּחָבְא֥וּ). 7 unique roots are used. Frequent roots: "the·kings" (root מלך, 102x in Joshua); "these" (root אלה, 51x in Joshua). First appearance of the root מערה ("in·the·cave") in Joshua. The etnachta (major mid-verse pause) falls on 'these', dividing the verse into phrases of 4 and 3 words. Full calculation: וַיָּנֻ֕סוּ [and·they·fled] (132) + חֲמֵ֖שֶׁת [five] (748) + הַמְּלָכִ֣ים [the·kings] (145) + הָאֵ֑לֶּה [these] (41) + וַיֵּחָבְא֥וּ [and·they·were·withdrawed] (33) + בַמְּעָרָ֖ה [in·the·cave] (317) + בְּמַקֵּדָֽה [in·Makkedah] (151) = 1567.
Metzudat Zion
וַיֵּחָבְאוּ (vayechav'u, and they hid). They concealed themselves, and it is from the word hiding place.
Malbim
"And they fled." Yet it was under God's providence that the kings who fled did not return to their cities, but rather hid themselves in a cave at Makkedah, near Joshua's camp, and the matter became known to Joshua.
And Joshua said: ‘Roll great stones to the mouth of the cave, and set men by it to keep them;
verse value 3011
Insights
Verse structure: 11 words, 53 letters. The shortest word is "roll" (גֹּ֛לּוּ, 3 letters) and the longest is "and·set" (וְהַפְקִ֧ידוּ, 7 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "roll" (גֹּ֛לּוּ), "and·set" (וְהַפְקִ֧ידוּ), "to·keep·them" (לְשׇׁמְרָֽם). 11 unique roots are used. Frequent roots: "and·said" (root אמר, 140x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "man" (root איש, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'cave', dividing the verse into phrases of 7 and 4 words. Full calculation: וַיֹּ֣אמֶר [and·said] (257) + יְהוֹשֻׁ֔עַ [Joshua] (391) + גֹּ֛לּוּ [roll] (39) + אֲבָנִ֥ים [stone] (103) + גְּדֹל֖וֹת [great] (443) + אֶל־פִּ֣י [to·mouth·of] (121) + הַמְּעָרָ֑ה [cave] (320) + וְהַפְקִ֧ידוּ [and·set] (211) + עָלֶ֛יהָ [on] (115) + אֲנָשִׁ֖ים [man] (401) + לְשׇׁמְרָֽם [to·keep·them] (610) = 3011.
Rashi
Roll. Roll stones to the mouth of the cave.
Metzudat David
“Roll away the stones.” Lest they suddenly come forth and flee.
Metzudat Zion
"Golu" (Roll!). Meaning, "galgelu" — roll them:
"Vehafkidu" (and post/appoint them). From the language of "paqid" (officer) and "appointed official":
Malbim
"And he said." From this Joshua perceived that it was under the Divine providence of God, blessed be He, that the war would be concluded now, after their kings had fallen, before they could appoint other kings for themselves, as the men of Hebron did (below, verse 37). Therefore, he changed his mind (above, verse 15) regarding his intention to return to Gilgal, and he commanded that the stones be rolled [away] and that they not stand still, but rather pursue [the enemy].
"And you shall cut off the tail." That is to say: Cut off also the tail of the camp, which is the remaining escapees, since it has already become evident that the Lord has given them into your hand.
but stay not you; pursue after your enemies, and smite the hindmost of them; suffer them not to enter into their cities; for Hashem your God has delivered them into your hand.’
verse value 4642
Insights
Verse structure: 15 words, 74 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֧י, 2 letters) and the longest is "not·stand" (אַֽל־תַּעֲמֹ֔דוּ, 7 letters). Words sharing gematria 447: and·you, them. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "not·stand" (אַֽל־תַּעֲמֹ֔דוּ), "enemy" (אֹיְבֵיכֶ֔ם), "and·attack·the·rear" (וְזִנַּבְתֶּ֖ם). The root איל appears 3 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "not·stand" (root איל, 135x in Joshua); "he·gave·them" (root נתן, 86x in Joshua). The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 7 and 8 words.
Radak
"And you shall cut off their tails." You shall destroy their rear guard, which is the rear of the camp.
Metzudat David
"And you shall smite them." Kill those who walk at the rear of the camp.
Metzudat Zion
וְזַנְבַתֶּם (vezanavtem, and you pursued to the rear). From the word tail, meaning, the rear of the army, like the tail which is at the end of the body.
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,
verse value 4563
Insights
Verse structure: 15 words, 75 letters. Verse gematria: 4563 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "slaughter" (מַכָּ֥ה, 3 letters) and the longest is "very·great" (גְדוֹלָֽה־מְאֹ֖ד, 8 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·strike·them" (לְהַכּוֹתָ֛ם), "slaughter" (מַכָּ֥ה), "very·great" (גְדוֹלָֽה־מְאֹ֖ד). 15 unique roots are used. Frequent roots: "and·sons·of" (root בן, 156x in Joshua); "and·it·was" (root היה, 150x in Joshua); "to·the·cities·of" (root איל, 135x in Joshua). First appearance of the root מבצר ("fortification") in Joshua. The etnachta (major mid-verse pause) falls on 'until·they·were·consumed', dividing the verse into phrases of 9 and 6 words.
Radak
"And they came." The vav of ויבואו [the full spelling] is like a soft peh (rafeh) in the language of Ishmael [Arabic]. The sense of the verse is thus: "And the remnant that survived from them came to the fortified cities."
Metzudat David
"Until they were completely finished." For those who remained were very few, so few that it was as if they had all perished.
And the remnant survived. Those who remained from them came to the fortified cities:
Metzudat Zion
וְהַשְּׂרֵדִים שָׂרְדוּ (ve-has'redim sardu, and the remainder survived). The remainder remained, like (Lamentations 2:22) escapee and remnant.
Malbim
"And it came to pass." After they had struck down all of them (and only a few remnants escaped to the fortified towns), then all the people returned to Makkedah in peace.
"Not cut off, etc., 'to a man.'" Not even against one man of the Children of Israel did it cut off its tongue: (24–25) "Set your feet." This was as a sign that indeed they would all fall beneath their feet, and to strengthen them with this, as it is stated, "Be strong and courageous." And the heh in "hehalekhu" stands in place of "asher," just as in "he consecrated" (Samuel) (I Chronicles 26:28), and the aleph at the end is an addition, as in (Isaiah 28:12), "nor will I come to hear."
that all the people returned to the camp to Joshua at Makkedah in peace; none whetted his tongue against any of the children of Israel.
verse value 3667
Insights
Verse structure: 11 words, 57 letters. The shortest word is "Makkedah" (מַקֵּדָ֖ה, 4 letters) and the longest is "to·the·camp" (אֶל־הַמַּחֲנֶ֧ה, 7 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "in·peace" (בְּשָׁל֑וֹם), "not·whetted" (לֹֽא־חָרַ֞ץ), "to·man" (לְאִ֖ישׁ). 11 unique roots are used. Frequent roots: "to·sons·of" (root בן, 156x in Joshua); "to·Joshua" (root איל, 135x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'in·peace', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיָּשֻׁ֩בוּ֩ [and·they·returned] (324) + כׇל־הָעָ֨ם [all·the·people] (165) + אֶל־הַמַּחֲנֶ֧ה [to·the·camp] (139) + אֶל־יְהוֹשֻׁ֛עַ [to·Joshua] (422) + מַקֵּדָ֖ה [Makkedah] (149) + בְּשָׁל֑וֹם [in·peace] (378) + לֹֽא־חָרַ֞ץ [not·whetted] (329) + לִבְנֵ֧י [to·sons·of] (92) + יִשְׂרָאֵ֛ל [Israel] (541) + לְאִ֖ישׁ [to·man] (341) + אֶת־לְשֹׁנֽוֹ [tongue] (787) = 3667.
Rashi
The tongue of none moved against the children of Israel. This is an elliptical verse: the one who would move [his tongue] did not move his tongue to any man of the children of Israel.
Chartz (moved). A term of speech of the tongue. And also (Exodus 11:7): 'lo ychar-tz' (shall move) any dog his tongue. And also (II Samuel 5:24): 'az tacharitz' (then you shall make a sound), said of David: you will call out, you will cry out the sound of war.
Radak
“From Makkedah in peace.” Above it says, “And Joshua and all Israel with him returned to the camp at Gilgal.” Initially, after the war was completed, they returned to Gilgal. But when it was said to Joshua that the kings were hiding in the cave at Makkedah, he went to Makkedah, to the end of the camp, and commanded what he commanded. And after they had harassed [the enemies'] rear, they returned to Makkedah and commanded to kill the kings.
"To a man his tongue." The Targum [Jonathan] rendered it: "It was not detrimental to the Children of Israel that a man should restrain himself," and so too did Onkelos translate "A dog shall not snarl its tongue" [as] "a dog shall not be harmed by its tongue." But the Targum [Yerushalmi] [rendered] "his tongue" [as] "his soul." And the commentators explained that the lamed in "la'ish" is superfluous, and they interpreted it as: "A man [of them] did not snarl his tongue at the Children of Israel." And this lamed is like the lamed in "they killed Abner," and "the third [was] to Absalom," and similar cases that we wrote about in the book Mikhlol, in the section on grammar. And it is possible to explain that the lamed in "la'ish" serves [a grammatical function], and the meaning is: "To a man [of the Children of Israel]," that is to say, it is not necessary to say "to the Children of Israel" in the plural, that no one of these nations snarled his tongue, for even to one man of the Children of Israel did no one of the nations snarl his tongue.
Metzudat David
"Did not utter, etc., to a man." This means that even to a single man, when he was alone, they did not utter with their tongue any evil thing, for their fear fell upon all.
Metzudat Zion
חָרַץ (kharts, moved). A matter of movement, like (II Samuel 5:24) then you shall move.
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, the king of Eglon.
verse value 6859
Insights
Verse structure: 19 words, 90 letters. The shortest word is "so" (כֵ֔ן, 2 letters) and the longest is "from·the·cave" (מִן־הַמְּעָרָ֑ה, 7 letters). Words sharing gematria 491: the·king·of, the·king·of, the·king·of, the·king·of. The root מלך appears 6 times in this verse. 14 unique roots are used. Frequent roots: "the·kings" (root מלך, 102x in Joshua); "and·they·did" (root עשה, 59x in Joshua); "to·him" (root אל, 53x in Joshua). First appearance of the root חברון ("Hebron") in Joshua. First appearance of the root ירמות ("Jarmuth") in Joshua. The etnachta (major mid-verse pause) falls on 'from·the·cave', dividing the verse into phrases of 8 and 11 words.
And it came to pass, when they brought forth those kings to Joshua, that Joshua called for all the men of Israel, and said to 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.
verse value 8162
Insights
Verse structure: 25 words, 145 letters. The shortest word is "with·him" (אִתּ֔וֹ, 3 letters) and the longest is "upon·their·necks" (עַל־צַוְּארֵיהֶֽם, 9 letters). Words sharing gematria 407: with·him, upon·necks·of. 11 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "when·they·brought·out" (כְּֽהוֹצִיאָ֞ם), "the·kings" (אֶת־הַמְּלָכִ֣ים), "to·all·man" (אֶל־כׇּל־אִ֣ישׁ). The root מלך appears 2 times in this verse. 18 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "and·said" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'these', dividing the verse into phrases of 21 and 4 words.
Radak
"Ha-halkhu" [who had walked with him]. [It is written] with a quiescent aleph added together with the vav, and similarly "ve-lo avo shamoa" (and I will not come to hear), and likewise every instance of "hu" in the Bible. And the heh of "ha-halkhu" stands in place of "asher" (that/which), just as the heh of "ha-hikdish Shmuel" (that which Samuel consecrated) and its like, for the definite article heh does not attach to past-tense verbs.
Ralbag
And Joshua commanded the captains of the men of war who went with him to put their feet on the necks of these kings, so that the rest fear to fight with Israel. And for this reason he hanged them on five trees, and sat them in a cave, and put great stones on the mouth of the cave, this also serving to remind Israel of the wonder performed in this war.
Metzudat Zion
קְצִינֵי (k'tsinei, the commanders). A matter of authority, like (Isaiah 3:6) "you shall be a ruler to us."
And Joshua said to them: ‘Fear not, nor be dismayed; be strong and of good courage; for thus shall Hashem do to all your enemies against whom you fight.’
verse value 4713
Insights
Verse structure: 16 words, 76 letters. Notable word values: "to·them" (אֲלֵיהֶם֙) = 86, equal to Elohim. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "to·all·your·enemies" (לְכׇל־אֹ֣יְבֵיכֶ֔ם, 9 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "not·fear" (אַל־תִּֽירְא֖וּ), "and·not·be·dismayed" (וְאַל־תֵּחָ֑תּוּ), "and·be·resolute" (וְאִמְצ֔וּ). 15 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'and·not·be·dismayed', dividing the verse into phrases of 5 and 11 words.
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, to this very day.
verse value 5743
Insights
Verse structure: 21 words, 96 letters. The shortest word is "to·time·of" (לְעֵ֣ת, 3 letters) and the longest is "and·brought·them·down" (וַיֹּֽרִידוּם֙, 7 letters). 9 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·time·of" (לְעֵ֣ת), "come" (בּ֣וֹא), "and·brought·them·down" (וַיֹּֽרִידוּם֙). The root על appears 2 times in this verse. 19 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·it·was" (root היה, 150x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'they·hid·themselves·there', dividing the verse into phrases of 13 and 8 words.
Radak
“And it came to pass at the time of the coming in of the sun.” Because of the impurity of the land, those who were hanged were buried, even though they were not of the children of Israel, as it says, “And you shall not defile your land,” for a corpse that is not buried is an impurity of the land. Therefore, Joshua commanded that this be done for the king of Ai and for these five kings. And likewise, in the future, concerning Gog and Magog, it is said, “And the house of Israel shall bury them, to purify the land.”
Metzudat David
"To this very day, etc." This means: "And they are placed there to this very day, etc.," his intention being: forever.
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 to the king of Jericho.
verse value 7015
Insights
Verse structure: 22 words, 101 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·all·the·soul" (וְאֶת־כׇּל־הַנֶּ֙פֶשׁ֙, 9 letters). Words sharing gematria 120: king, king. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·Makkedah" (וְאֶת־מַקֵּדָה֩). The root מקדה appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that·in·her" (root אשר, 271x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "king" (root מלך, 102x in Joshua). The etnachta (major mid-verse pause) falls on 'survivor', dividing the verse into phrases of 15 and 7 words.
Radak
As He did to the king of Jericho. To inform us that they did not capture him alive and hang him afterward, as they did with the king of Ai and the five kings, but rather they killed him among the slain, as it says, “And he struck it with the sword, and its king.”
Ralbag
It is further mentioned that Joshua already captured Makkedah and Libnah and Lachish and Eglon and Hebron and Debir, in a way that he struck them from Kadesh Barnea to Gaza and all the land of Goshen to Gibeon, in a short time, continuously without interruption. And this is what he says: 'All these kings and their land Joshua captured at one time.' And after Joshua returned and all Israel to the camp at Gilgal, for the Tabernacle was there, as we mentioned.
Malbim
Questions (28): Why did they not fight at Makkedah immediately, until they found the kings?
"And Makkedah." At first, when he thought the kings were [still] alive, he was afraid to fight at Makkedah, lest the battle come upon him from front and back (for the cave in which the kings had hidden was outside Makkedah). But now he captured Makkedah.
And Joshua passed from Makkedah, and all Israel with him, to Libnah, and fought against Libnah.
verse value 1959
Insights
Verse structure: 8 words, 41 letters. The shortest word is "with" (עִמּ֛וֹ, 3 letters) and the longest is "and·all·Israel" (וְכׇֽל־יִשְׂרָאֵ֥ל, 8 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "from·Makkedah" (מִמַּקֵּדָ֖ה), "with·Libnah" (עִם־לִבְנָֽה). The root לבנה appears 2 times in this verse. 7 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "and·all·Israel" (root כל, 96x in Joshua); "and·passed" (root עבר, 82x in Joshua). First appearance of the root לבנה ("Libnah") in Joshua. The etnachta (major mid-verse pause) falls on 'Libnah', dividing the verse into phrases of 6 and 2 words. Full calculation: וַיַּעֲבֹ֣ר [and·passed] (288) + יְ֠הוֹשֻׁ֠עַ [Joshua] (391) + וְכׇֽל־יִשְׂרָאֵ֥ל [and·all·Israel] (597) + עִמּ֛וֹ [with] (116) + מִמַּקֵּדָ֖ה [from·Makkedah] (189) + לִבְנָ֑ה [Libnah] (87) + וַיִּלָּ֖חֶם [and·he·fought] (94) + עִם־לִבְנָֽה [with·Libnah] (197) = 1959.
Malbim
The Questions (29–36): Why is it written "and he fought against Libnah," but regarding Lachish it is written "and he fought against it," and afterward it is written "and they fought against it"?
"And he fought against Libnah." There is a distinction in the verb "fought" (lacham) depending on whether it is followed by the word "with" (im), or by the word "against" (al), or by the word "in it" (bo). "Fought" followed by the word "with" indicates that both sides provoked each other into battle, and this was the case at Libnah, for now Joshua was pursuing the five kings and did not intend to fight at Libnah. Rather, the men of Libnah went out to meet him as he passed through there, as it is stated, "And Joshua passed to Libnah," and they provoked him to battle, and they fought with one another. At Lachish it is written, "and he fought in it," indicating that he advanced into the midst of the city and fought within it. And in all the others it is written, "and he fought against it," because they were walled cities, and "he fought against it" [means] to capture the fortress.
And Hashem 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 to the king thereof as he had done to the king of Jericho.
verse value 6606
Insights
Verse structure: 19 words, 91 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. Verse gematria: 6606 is divisible by 18, the value of chai ('life'). The shortest word is "in·her" (בָּ֖הּ, 2 letters) and the longest is "and·all·the·soul" (וְאֶת־כׇּל־הַנֶּ֙פֶשׁ֙, 9 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "also·it" (גַּם־אוֹתָ֜הּ), "to·her·king" (לְמַלְכָּ֔הּ). The root אשר appears 2 times in this verse. 16 unique roots are used. Frequent roots: "that·in·her" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root בה ("in·her") in Joshua. The etnachta (major mid-verse pause) falls on 'survivor', dividing the verse into phrases of 13 and 6 words.
And Hashem 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.
verse value 5142
Insights
Verse structure: 15 words, 74 letters. Notable word values: "Hashem" (יְהֹוָ֨ה) = 26, the value of the divine name Hashem. The shortest word is "in·hand·of" (בְּיַ֣ד, 3 letters) and the longest is "and·all·the·soul" (וְאֶת־כׇּל־הַנֶּ֖פֶשׁ, 9 letters). The root אשר appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that·in·her" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'that·in·her', dividing the verse into phrases of 12 and 3 words.
Radak
"On the second day." On the second day of their encampment upon it:
And Joshua passed from Lachish, and all Israel with him, to Eglon; and they encamped against it, and fought against it.
verse value 2360
Insights
Verse structure: 10 words, 50 letters. The shortest word is "with" (עִמּ֛וֹ, 3 letters) and the longest is "and·all·Israel" (וְכׇֽל־יִשְׂרָאֵ֥ל, 8 letters). Words sharing gematria 115: on, on. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "from·Lachish" (מִלָּכִ֖ישׁ), "Eglon" (עֶגְלֹ֑נָה). The root על appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "and·all·Israel" (root כל, 96x in Joshua); "and·passed" (root עבר, 82x in Joshua). The etnachta (major mid-verse pause) falls on 'Eglon', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיַּעֲבֹ֣ר [and·passed] (288) + יְ֠הוֹשֻׁ֠עַ [Joshua] (391) + וְכׇֽל־יִשְׂרָאֵ֥ל [and·all·Israel] (597) + עִמּ֛וֹ [with] (116) + מִלָּכִ֖ישׁ [from·Lachish] (400) + עֶגְלֹ֑נָה [Eglon] (158) + וַיַּחֲנ֣וּ [and·they·encamped] (80) + עָלֶ֔יהָ [on] (115) + וַיִּֽלָּחֲמ֖וּ [and·they·fought] (100) + עָלֶֽיהָ [on] (115) = 2360.
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.
verse value 3607
Insights
Verse structure: 14 words, 67 letters. The shortest word is "and" (וְאֵת֙, 3 letters) and the longest is "and·they·took·it" (וַֽיִּלְכְּד֜וּהָ, 7 letters). Words sharing gematria 58: in·the·day, in·the·day. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·struck·it" (וַיַּכּ֣וּהָ), "all·the·persons" (כׇּל־הַנֶּ֣פֶשׁ), "to·Lachish" (לְלָכִֽישׁ). The root יום appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that·in·her" (root אשר, 271x in Joshua); "as·them" (root כל, 96x in Joshua); "in·the·day" (root יום, 79x in Joshua). The etnachta (major mid-verse pause) falls on 'he·utterly·destroyed', dividing the verse into phrases of 11 and 3 words. Full calculation: וַֽיִּלְכְּד֜וּהָ [and·they·took·it] (81) + בַּיּ֤וֹם [in·the·day] (58) + הַהוּא֙ [that] (17) + וַיַּכּ֣וּהָ [and·they·struck·it] (47) + לְפִי־חֶ֔רֶב [with·the·edge·of·the·sword] (330) + וְאֵת֙ [and] (407) + כׇּל־הַנֶּ֣פֶשׁ [all·the·persons] (485) + אֲשֶׁר־בָּ֔הּ [that·in·her] (508) + בַּיּ֥וֹם [in·the·day] (58) + הַה֖וּא [that] (17) + הֶחֱרִ֑ים [he·utterly·destroyed] (263) + כְּכֹ֥ל [as·them] (70) + אֲשֶׁר־עָשָׂ֖ה [that·he·did] (876) + לְלָכִֽישׁ [to·Lachish] (390) = 3607.
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.
verse value 7374
Insights
Verse structure: 15 words, 97 letters. The shortest word is "as·them" (כְּכֹ֥ל, 3 letters) and the longest is "and·they·struck·it·with·the·edge·of·the·sword" (וַיַּכּֽוּהָ־לְפִי־חֶ֠רֶב, 11 letters). Words sharing gematria 892: and·all·the·soul, and·all·the·soul. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·struck·it·with·the·edge·of·the·sword" (וַיַּכּֽוּהָ־לְפִי־חֶ֠רֶב), "to·Eglon" (לְעֶגְל֑וֹן), "and·he·proscribed" (וַיַּחֲרֵ֣ם). The root אשר appears 3 times in this verse. 12 unique roots are used. Frequent roots: "that·in·her" (root אשר, 271x in Joshua); "and·all·her·cities" (root עיר, 138x in Joshua); "as·them" (root כל, 96x in Joshua). The etnachta (major mid-verse pause) falls on 'to·Eglon', dividing the verse into phrases of 11 and 4 words.
Radak
"And its king." Now, the king of Hebron was one of the five kings who were hanged; rather, it appears as though they subsequently appointed a king in Hebron.
"And all its cities." And all the cities, and the men of the cities that are on its border, which are called by its name.
Metzudat David
"And its king." It is possible that another king was appointed over them, for above it is stated that Joshua killed the king of Hebron.
"And all its cities." The cities adjacent to it.
Malbim
Questions (37–39): But is it not stated below (chapter 14) that Caleb captured Hebron? And in Judges, that Othniel captured Debir, which is Kiriath-sepher?
“And they captured it.” Behold, it is explained below (Chapter 14) that Caleb captured Hebron in the fifth year of their entry into the land. And likewise, what is stated subsequently that Joshua captured Debir contradicts what is stated (Judges 1:13) that Othniel son of Kenaz captured it. And one must say that Joshua captured the city of Hebron, and Caleb conquered the outlying areas of the city and its villages, for it is explained there that only the field of the city and its villages were given to Caleb, and Hebron itself was a Levitical city, as explained below (Section 21). And likewise, one must say regarding Debir. And furthermore, it can be said that the narrative mentioned below in Section 14 belongs here, that when Joshua came before Hebron, Caleb reminded him of Moses’ promise, and Joshua gave him Hebron, and he fought for the city and cut off the giants, and it was attributed to Joshua because it was done under his hand and his command. And likewise, then Othniel son of Kenaz struck Debir, and it was also attributed to Joshua for this reason. And he relied on what will be explained later concerning the matter of the inheritances, the content of the conquest, how it was. And what is stated here that he killed its king, even though it was already mentioned that he was killed in the war of Gibeon, Radak explains that within that time they appointed another king. Or it can be said that there were two kings there.
And Joshua turned back, and all Israel with him, to Debir; and fought against it.
verse value 1842
Insights
Verse structure: 7 words, 33 letters. The shortest word is "with" (עִמּ֖וֹ, 3 letters) and the longest is "and·all·Israel" (וְכׇל־יִשְׂרָאֵ֥ל, 8 letters). 7 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "and·all·Israel" (root כל, 96x in Joshua); "with" (root עם, 58x in Joshua). First appearance of the root דברה ("to·Debir") in Joshua. The etnachta (major mid-verse pause) falls on 'to·Debir', dividing the verse into phrases of 5 and 2 words. Full calculation: וַיָּ֧שׇׁב [and·returned] (318) + יְהוֹשֻׁ֛עַ [Joshua] (391) + וְכׇל־יִשְׂרָאֵ֥ל [and·all·Israel] (597) + עִמּ֖וֹ [with] (116) + דְּבִ֑רָה [to·Debir] (211) + וַיִּלָּ֖חֶם [and·he·fought] (94) + עָלֶֽיהָ [on] (115) = 1842.
Radak
"And Joshua returned." It appears that when he went up from Eglon to Hebron, he passed by Debir but did not fight for it, for he saw [it right] to fight for Hebron first; and after he had captured Hebron, he returned to Debir and fought for it.
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.
verse value 7620
Insights
Verse structure: 21 words, 111 letters. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "and·all·her·cities" (וְאֶת־כׇּל־עָרֶ֙יהָ֙, 9 letters). Words sharing gematria 375: did, did. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "all·soul" (אֶת־כׇּל־נֶ֣פֶשׁ), "to·Hebron" (לְחֶבְר֗וֹן), "to·Debir" (לִדְבִ֙רָה֙). The root אשר appears 3 times in this verse. 16 unique roots are used. Frequent roots: "that·in·her" (root אשר, 271x in Joshua); "and·all·her·cities" (root עיר, 138x in Joshua); "and·to·her·king" (root מלך, 102x in Joshua). The etnachta (major mid-verse pause) falls on 'survivor', dividing the verse into phrases of 11 and 10 words.
Malbim
"And as he did to Libnah." For in the verse that states "as he did to Hebron," one might err and assume that he captured its king alive and hanged him, just as he did in Hebron. Therefore, it says, "He did to Debir [as he did in the matter of its destruction, which was akin to Hebron], and to its king as he did to Libnah," meaning that there its king was slain among the slain, as it is stated (verse 30), "as he did to the king of Jericho." The explanation is that he was not captured alive.
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 Hashem, the God of Israel, commanded.
verse value 6621
Insights
Verse structure: 20 words, 95 letters. Notable word values: "Hashem" (יְהֹוָ֖ה) = 26, the value of the divine name Hashem. The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "all·the·land" (אֶת־כׇּל־הָאָ֡רֶץ, 8 letters). Words sharing gematria 407: and, and. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·the·South" (וְהַנֶּ֨גֶב), "and·the·lowland" (וְהַשְּׁפֵלָ֜ה), "and·the·slopes" (וְהָאֲשֵׁד֗וֹת). 19 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "Joshua" (root יהושע, 125x in Joshua). First appearance of the root נגב ("and·the·South") in Joshua. First appearance of the root אשד ("and·the·slopes") in Joshua. The etnachta (major mid-verse pause) falls on 'survivor', dividing the verse into phrases of 12 and 8 words.
Rashi
And the slopes. A place where the waters of the hills pour down.
Radak
"And the Negev." As its Targum [renders it]: "And the south."
"And the ashdot." Like "ashdot ha-pesegah" as in the Targum [which renders it] "the funnel from the height," and it is the slope of the mountain or the peak. It is called so because the waters descending upon the mountain are poured from the mountain via the slope.
Metzudat Zion
And the Negev. A place that is dried out and arid; (Genesis 8:13) "for the surface of the earth had dried up," its Targum: "negabu" (it dried up); and likewise (below 15:19) "the land of the Negev you have given me."
And the lowland. The valley:
And the slopes. The inclines of the mountains where waters spill and descend there; likewise, "the slopes of Pisgah" (Deuteronomy 3:13); and likewise, "whoever sheds blood" (Genesis 9:6), its Targum reads: "dishud dema" (one who pours out blood).
Malbim
"all the land" – the entirety of it, within the southern boundary.
"The mountain and the Negev." This means the parched, dry land; the opposite of "the mountain" is the lowland, and the opposite of "the Negev" is the ashedot (slopes), meaning the slope of the streams.
And Joshua smote them from Kadesh-barnea even to Gaza, and all the country of Goshen, even to Gibeon.
verse value 2707
Insights
Verse structure: 9 words, 42 letters. The shortest word is "and" (וְאֵ֛ת, 3 letters) and the longest is "and·until·Gibeon" (וְעַד־גִּבְעֽוֹן, 8 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·until·Gaza" (וְעַד־עַזָּ֑ה), "Goshen" (גֹּ֖שֶׁן), "and·until·Gibeon" (וְעַד־גִּבְעֽוֹן). The root עד appears 2 times in this verse. 8 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "all·land" (root ארץ, 95x in Joshua); "and·until·Gaza" (root עד, 50x in Joshua). First appearance of the root ברנע ("Kadesh-barnea") in Joshua. First appearance of the root גשן ("Goshen") in Joshua. The etnachta (major mid-verse pause) falls on 'and·until·Gaza', dividing the verse into phrases of 5 and 4 words. Full calculation: וַיַּכֵּ֧ם [and·struck·them] (76) + יְהוֹשֻׁ֛עַ [Joshua] (391) + מִקָּדֵ֥שׁ [from·Kadesh] (444) + בַּרְנֵ֖עַ [Kadesh-barnea] (322) + וְעַד־עַזָּ֑ה [and·until·Gaza] (162) + וְאֵ֛ת [and] (407) + כׇּל־אֶ֥רֶץ [all·land] (341) + גֹּ֖שֶׁן [Goshen] (353) + וְעַד־גִּבְעֽוֹן [and·until·Gibeon] (211) = 2707.
Rashi
From Kadesh-barnea to Gaza. From the southern side of the Land of Israel, it runs from east to west. And he did not manage to conquer the entire strip, and what remained was from Gaza to the sea; this is what he says below: 'and the land that remains, the Gazite and the Ashdodite,' etc.
Radak
The land of Goshen. This is not the Goshen of Egypt.
Malbim
And he struck them. In this war:
"From Kadesh-barnea to Gaza." This is the southern region, from east to west, which constitutes the border of the Land of Judah.
"And all the land of Goshen." In the hill country he struck [it], from the land of Goshen, which was in the portion of Judah, in the hill country (below 15:51):
“Until Gibeon.” This refers to the portion allotted to the tribe of Benjamin.
And all these kings and their land did Joshua take at one time, because Hashem, the God of Israel, fought for Israel.
verse value 3767
Insights
Verse structure: 14 words, 61 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֗י, 2 letters) and the longest is "all·the·kings" (כׇּל־הַמְּלָכִ֤ים, 8 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·land" (וְאֶת־אַרְצָ֔ם). The root ישראל appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'one', dividing the verse into phrases of 8 and 6 words. Full calculation: וְאֵ֨ת [and] (407) + כׇּל־הַמְּלָכִ֤ים [all·the·kings] (195) + הָאֵ֙לֶּה֙ [these] (41) + וְאֶת־אַרְצָ֔ם [and·land] (738) + לָכַ֥ד [he·took] (54) + יְהוֹשֻׁ֖עַ [Joshua] (391) + פַּ֣עַם [stroke] (190) + אֶחָ֑ת [one] (409) + כִּ֗י [for] (30) + יְהֹוָה֙ [Hashem] (26) + אֱלֹהֵ֣י [the·God·of] (46) + יִשְׂרָאֵ֔ל [Israel] (541) + נִלְחָ֖ם [is·fighting] (128) + לְיִשְׂרָאֵֽל [for·Israel] (571) = 3767.
Radak
“Once.” This means that he did not need to lay siege to a city, nor did the days of war drag on; rather, in a single instance he captured them all, one after the other, without interruption.
Metzudat David
"At one time." Since Ai was not captured in a single stroke, therefore it states that he captured all these in a single stroke.
Malbim
“And all the kings.” [These are the kings] in this southern region.
As it is stated, “Joshua captured it at one time.” This serves to exclude the kings of the other portions of the land, whom he did not capture in a single campaign, as it is written in the subsequent section.
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim