Science in Christian Perspective
JOSHUA'S LONG DAY (Joshua, Chapter X)
E. Walter Maunder, F.R.A.S.
Late Superintendent of
the Solar Department
Royal Observatory, Greenwich
Originally
published in The
Transactions of the Victoria Institute. Used by permission.
The forty years' probation--the wandering In the wilderness-was over. As it
began., so it ended. On the tenth day of the first month., the lamb had been
chosen for the
Paschal
Supper in Egypt; now,
forty years later.. on the tenth day
of the first month, Israel had passed over Jordan dryshod and the lamb was chosen
for the first Passover in the Promised Land.
So they "gathered themselves together and went up, they and
all their hosts, and encamped before Gibeon and made war against
it. And the man of
The forty years had gone; they had passed like a watch In the night, and the
Psalmist sings of the deliverance which
had opened those forty years, and of the
deliverance which closed them--sings of them an if both had occurred on
the selfsame day:
--
As you all know, the calendar given by Moses to Israel had a double relation. It was
based upon the natural month, and regulated by direct 'observation
of the day of the reappearance of the new moon. It was based upon the natural
year and regulated by the direct observation of the ripening of the fruits of
the earth.
The heavens
therefore gave the indication of the beginning of each month; the earth gave the Indication as to which
month was the first mouth of
the year.
"What ailed
thee 0 thou sea, that thou fleddest?
Thou Jordan,
that
thou vast driven back?"
The Israelites had crossed the Red Sea and the Jordan,, and they were encamped In the Promised Land, They had crossed the Jordan at its fullest,, for
"Jordan overfloweth all his
banks all the time of harvest" (Josh. iii 15).
"And the people came out of Jordan on the tenth day of the first month and encamped in Gilgal in the
east border of Jericho" (Josh. iv,, 19),
The first stage of the entrance of Israel an Its promised possession was
devoted$ not to military measures,, but to spiritual. For Israel was the Chosen
People of God: the nation that knew God; and through all its varied history., all
who were beat and truest in It recognized continually the presence of God in
their midst. On the fourteenth day of the first month, therefore, the people
kept the Passover., and during the week that followed they
kept the Feast of Unleavened Bread.. not with broad made with manna, from
heaven, which now ceased for
ever,, but with the old corn of the land.
In our Inquiry this evening, we
are
not concerned with the spiritual aspect
of the Passover of Joshua, or of the events
which
followed in the next few weeks.
But they axe important to us as giving a measure of the flight of time.
The Passover was held on the fourteenth day of the first month of the Mosaic
calendar.. and the Feast of
Unleavened
Broad was held an the fifteenth., and six
following4ays; then came the siege of Jericho, which -was straitly shut up for a
full week or more,, and,, after its destruction.,
the
purely military
operations of
the conquest began. These two weeks--the week of Unleavened Bread and the week
of the siege of Jericho--bring us to the end of
the first month,,
that is of the
month Abib, It Is not likely that Joshua would be slack in taking up his own
specially appointed duty~ that of acting--under the Lord his God--as Captain
General of the Host of Israel. His army was encamped on the plain at the bottom
of that great Rift--the valley of the Jordan. For the time being, he was there
well supplied with food and fairly secured
from
attack. But the climate was enervating and he would have no wish for the nation to make that their settled
residence. Further,, he had an Important duty to
fulfill:
the charge had been laid
upon him to proceed into the heart of the land,, and to bring the
people to
a solemn reading of the Law upon
the
mountains of Ebal and Gerizim, This involved that
he had to undertake a military duty: he must force his way up
the heights
that
rose some 3500 feet above him., and win a foothold upon the Great Ridge. We may
take it,
therefore,
that Joshua, after the destruction of Jericho, lost no time
in sending out scouts to reconnoiter the road by which he should gain the central
plateau.
It must have been, therefore, quite early in the second month that Joshua's
scouts returned to him with the report that the fortress
which
commanded the
upper and of the valley of Achor--the ravine
which offered the best route for the highlands--was a small town named At., and they suggested that quite a small force
would be sufficient for its conquest. Obviously this advice would appear to be
sound from the military point of view; the ascent up the ravine was very difficult
and the Israelites would have a very poor chance of forcing their way upwards In
the face of a resolute resistance unless they could surprise the enemy that held
the heights. At was only a small city., so that a large army seemed unnecessary,
and to be
inch more likely to be detected In its approach. But the result of the
expedition was a disheartening defeat. The 3000 man despatched to seize the pass
were detected before they gained the heights., and fell back in confusion and
dismay after they had suffered a small loss.
We must not condemn the Israelites as being too fainthearted. What happened
was probably this: they were climbing up as quickly as they could in companies
or hair-companies ("hundreds" or1rifties") and the first "fifty" or half4company
was assailed by stones slung or boulders rolled down upon them from above and
was practically wiped out In a n . The Israelites could see
that each succeeding fifty mist share the same fate without being able to retaliate.
Now, Orientals in such an extremity are very apt to give up the contest and the Israelites at At followed the ordinary rule.
To Joshua this meant far more than a military defeat: it meant that the Lord
had shown that He was wroth with Israel.. and had withdrawn His help and
guidance
from the nation. In deep distress., Joshua prostrated himself before the Lord,
Who revealed to him that a trespass had been committed in Israel against His express command respecting the spoil of Jericho. The criminal was detected, tried
and executed, and when the people had been purged from the trespass,, another attack was planned against At. On this occasion quite different tactics were
adopted. A pretended attack was prepared, in which the greater part of the whole
available force was employed; but first a large army was dispatched by a circuitous route to take up a position on the further side of Al. or., as the narrative
expressly tells us,, "to lie in ambush between Bethel and At on the vest side of
At." Later Joshua himself,, with the elders. of Israel and the main army,
approached Ai from the north. From this point, however., they could not easily approach the
city for there was
a
valley between them and
Ai. Joshua now sent a second expedition of about 5000 men to establish a connection with his first
detachment and
when this operation had been successfully carried out, Joshua led the main army
under cover of night into the middle of the ravine on the north side of Ai.
With the return of daylight the King of At perceived that an attack was
threatened., and at once he offered battle. Joshua.. on his party ordered his men
to retreat hurriedly in the direction of the wilderness. The men of Ai, believing
that the Israelites were again panic-stricken and that the victory was already
gained, pursued the Israelites eagerly, and the
whole
population,
not of Ai
alone,
but also of Bethel, a town distant from At some 1.5 miles, took
part
in the pursuit. Then Joshua stretched out the spear
which
he had in his hand. The 5000
connecting
troops
passed on Us intelligence end the Israelites in ambush rushed
upon the empty city and set it on fire. The main army of the Israelites
turned on their pursuers. caught them in the open and overwhelmed them
while the am bushes, emerging from the burning town, took them in the rear. Joshua's enveloping tactics were completely
successful, even as Allenby's were
in
the late war.
And now the military operations were again suspended for a time. The nation
had to be solemnly dedicated to God., and to take the oath of fidelity to the Law
upon the mountains of Ebal and Gerizim. The march thither must have occupied
several days and the date on which that supreme dedication was to take place
was without doubt the anniversary of the giving of the Law on Mount Sinai, that
is to say, was the Day of Pentecost, seven weeks from the morrow after the
Sabbath of the week of Unleavened Bread.
This solemn ceremony ended, the nation of Israel returned to the camp of Gilgal, their way thither being opened, because
Ai, the fortress which had commanded the pass,, had been taken and destroyed. But when they had returned to
their headquarters, an unexpected event took place: a number of strangers purporting to be ambassadors from a very distant country,, presented themselves and
besought a treaty of peace.
During the interval between the-destruction of Ai and the return of Joshua
to his headquarters at Gilgal, there had been important political movements
amongst the inhabitants of the land. A great terror, due no doubt to the direct
interposition of God, had seized the Amorites., and the other tribes in the
country. and had kept them quiet during the religious ceremonies of the Passover and
the journey to and from Ebal and Gerizim. But now the Amorites felt that their
time was at hand.
"And it came to pass, when all the kings which were beyond
Jordan,, in the hill country, and in the lowland., and an all the
shore of the great sea in front of Lebanon, the Hittitep and the
Amorite., the Canaanite, the Perizzite, the Rivite and the Jebusite
heard thereof; that they gathered themselves together, to fight
with Joshua and with Israel, with one accord.
"But
when the Inhabitants of Gibeon heard what Joshua had
done unto Jericho and to Ai. they also did work willingly and went
and made as if they had been ambassadors., and took old sacks upon
their asses, and wineskins, old and rent and bound up; and old shoes
and clouted upon their feet, are old garments upon them; wd all
the bread of their provision was dry and was become mouldy. And
they vent to Joshua at the camp at Gilgal., and said unto him,, and
to the men of Israel,, We are come from a far country: now therefore make ye a covenant with us. And the men of*Israel said unto
the Hiviteso Peradventure ye dwell among us; and how shall we make
covenant with
YOU."
(Chapter ix,, 1-7., R. V.)
You will note that the inhabitants of Gibson are called Hivites in the
seventh verse, whereas just before they have been called "inhabitants of Gibeon."
Yet,, as we read In the first verse, the Rivites were at first members of the
great confederacy of the native tribes; they are included amongst the nations
that had gathered themselves together to fight "with Joshua and with Israel with
one accord."
What had made the change? I think we may find the answer in the fact that
one of the smaller cities of the Rivite republic--Beeroth--was only four miles
from Ai.. and beyond a doubt the inhabitants of Beeroth had seen the smoke of Ai
ascending up to heaven when Ai was burned. That was a kind of argument which
even the most stupid of races can understand., and the conduct of the Gibeonites
shoved that they were not stupid. "They did work wilily and went and made as if
they had been ambassadors."
The fraud succeeded: the
Israelites knew well that they
were forbidden to
make
any treaty with the inhabitants of
the land of Canaan; that they had been
all devoted by the word of God to
utter destruction. So when--"at
the end of
three days after they had made a league with
them,, that they
board that they
were
their
neighbors, and that they dwelt among them; and the children of Israel
Journeyed., and came unto their cities on the third
day"--it is not
remarkable
that we read in
the
next verse, "all
the congregation murmured against
the princes."
But the covenant
had been made,, and though the Glbeonites were made bondmen, yet
their
lives were saved.
The effect of this treaty was instantaneous. Let it be remembered that
Gibson and Jerusalem,,
the two chief cities of the Hivites
and
the Amorites
respectively., exist at this present day.. and are only six miles apart; that is to
say., just
about the distance between
the Victoria
Institute and Greenwich observatory. It
could
not have taken
lorg for the news of the treaty to reach
Jerusalem, and its significance was understood there at once. Joshua and
the Israelites, having secured the Hivites as their allies, had not merely got a foot
hold
in the
highlands, but the command of the whole breadth
of the
Ridge; the
Amorites of southern Palestine were completely
cut off from their allies in the
north. Adonizedek,, King of Jerusalem and bead of the Amorite oonfederacy, saw
at once
that
only one chance
remained
to him; namely, to "rush" Gibeon before
Joshua could occupy
it with his troops. He sent, therefore, to those of his
allies who were closest at hand to beg for their Immediate help; namely,
to
the
kings of Hebron, Zarmuth., Lachish and Eglon., that is, the kings of the southern
part of the Ridge.
Gibeon seat unto Joshua, to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us
quickly and save us, and
help us; for
all the kings of Amorites
which dwell in the mountains are gathered together against us."
Joshua responded instantly to the appeal. He and his men set out at night - fall; they went up from Gilgal all the n1ght and were at the gate of Gibeon the following day:
"And the Lord discomfited them before Israelp and slew them with a great slaughter at Gibeon, and chased them along the way that goeth up to Beth-horon., and emote them to Azekah and unto Makkedah. And it came to pass, as they fled from before Israel and were In the 1ping down to Beth-horon., that the Lord cast down great stones upon tbom, unto Azekah., and they died; they were more which died with hailstones than they whom the children of Israel slew with the sword."
The victory was gained at Gibson; what followed vas the "discomfiture" of
the Amorites--that is to say., their
dispersal
in headlong rout; they ceased to
be an ordered army.
This brings us to a very significant feature of the geographical problem.
The Amorites
fled by the way of the two Beth-horons. A glance at the map shove
what this
Implies. We should have expected the Amorites, upon their defeat, to
have retreated upon Jerusalem.. which was their base; or If this line were closed,
to have
attempted
to move
north
and seek shelter with the Canaanites in the country
afterwards given to Ephraim.
Instead., they fled by a difficult and
precipitous route which led them way from either, and the language used about their flight
is most expressive; they were "chased" along the way going up to Beth-horon the
Upper; then-"they fled-from before Israel" In the precipitous descent to Bethhoron the
Lower, and while in the going down a tremendous hailstorm burst upon,
them--a storm so violent that "they were more who died from the hailstones then
they whom the children of Israel slew with the sword." The flight oE tbo Amorites
was continued yet further, first to Azekah, at which point the hailstorm appears
to have ceased. Here the remnant of the Amorites seem to have turned to the
south-west as if they were hoping to reach Lachish and Eglon, the cities whence
many of then had come. On their way hither they reached Makkedah, where the battle ended, for
sunset fell while the Israelites were there. Joshua's troop rushed
the city
and destroyed it, and Joshua had the five kings of the Amorites who had
been captured a little earlier, banged upon a tree in the neighborhood. At the
going down of the sun, Joshua commanded that the corpses should be taken down
from the tree and buried in a cave.
All these events--the night march of the Israelites from
Gilgal, the climb up the mountains,3400 feet in height, and the march across the Ridge to Gibeonj,
the battle
at Gibeon.,
the pursuit of the
Amorites
from
Gibeon through the Bethhorons to Azekah and to Makkedah,
not
far short of 30 miles in
length., the
storming of Makkedah, the execution
and burial of the kings--all took place between
one sunset and next, a period of twenty-four hours.
Where was Joshua standing) and what was the hour of the day in that great
moment when he said in the eight of Israel:
"Sun., stand thou still upon Gibeon;
"And thou., Moon,, in the valley of Aijalon"?
The expression attributed in the text to Joshua is a striking one. The sun
is associated with Gibeon, the moon with the valley of Aijalon; two places on the
earth are thus severally connected with the two great lights of heaven. What
could there have been in the surrounding
circumstances to lead Joshua to associate the sun at that particular moment with Gibeon and the moon with the valley
of Aijalon? Why did he so pair then off together?
Usually we see the sun and mom as placed above us in the heavens too high
for us to connect them
in our thought with any fixed object on our earth. But
if they are quite low down in the sky--that is to say if either of them
has just
risen or in just about to set so that they are almost hidden behind some earthly
object--such as a hilltop, a grove of trees, or some tower--then we cannot fail
to associate them with the terrestrial object to which they appear to be so
close. If Joshua, looking toward Glbeon, saw the setting sun about to sink behind its
battlements, then it would be natural, all but inevitable, for him to
speak of the sun as being "upon Maori." Similarly if the moon was sailing just
above some dip in the distant horizon which he knew indicated the valley of Aijalonp it would be equally natural for him to think
and
speak of the Moom as being
"in the valley of Aijalon."
Now, to an astronomer, the interest of this fact lies here. Such a sentence
as that ascribed to Joshua
contains
two simple astronomical observations; it is, in technical astronomical language, a record of the altitude and azimuth of the
sun and moon at the moment of utterance. To make the observations complete we
need two further facts to be supplied to us:--"Where was Joshua standing at the
moment?" and "What was the time?"
We are assuming, then for the moment
that the sun and moon were both low
down in the sky; the sun had either just
risen or
was just about to set--that
is
it was either early in the morning or late in the evening. But the mom also had
either just risen or was
just about to set. But they can never be seen together
when both are rising or both setting, for in that case the illuminated
portion
of the moon is only the thinnest possible thread of light and is completely
drowned by the intense brilliance of the sun close at hand. It follows, therefore, that If the
sun was rising, the noon must have been settings or if the sun
was setting the moon must have been rising; in astronomical phraseology the two
lights met be
nearly in
opposition to each other, and the moon must have been
almost full.
The view most frequently taken by commentators is that the sun was near its
setting., and that Joshua wished the day to be prolonged. But In that case, Mean
and the sun must have appeared to him an
on his
western horizon; but as the valley
of Aijalon is further to the went than Is Gibson, the moon must likewise have
been setting, in which case, as we have already seems it must have been invisible.
We must therefore try the other alternative--that the sun must have just risen, and Joshua must have had Gibson
on his east horizon. If he was between
Gibeon and the valley of Aijalons the moon would have been setting over Aijalon.
The relative positions of the two places have riot changed during the ages, and to
Joshua placed between the two, the am must have been roughly 170 south of the
east point of the horizon, and the moons nearly at the
falls 17
0
north of the vest
point. But this would Imply that the time or the year was between the end of
October of our present calendar and the middle of February. But the mouth of
February was already long past, since the Israelites had kept both Passover and
Pentecost. October cannot have come, for since Beeroth, Gibeon and Jerusalem are
so close together, it is certain that the events between the return of the Israeliteo to Gilgal and the battle of Beth-horon cannot have been spread over
several months, but must have occupied at most only a few weeks. It is therefore
impossible that Joshua, when he spoke, saw the am rising over Gibeons or
the moon
setting over Aijalon.
Have we therefore proved that the narrative is In error? No. We have simply
stopped short in reading it. If Instead of ending our
quotation
with
the
twelfth
verse of the chapter, we had gone on to the thirteenth, we should have found that
the position of the sun was stated
in
definite
astronomical language: "So the sun.
ceased in the midst of heaven" (A. V. "stood still"). "The midst of heaven" signifies
the halving,
the bi-section of the
heavens., and means that the sun was on
the meridian. It was noon. The two positions of the
sun
and moon that we have
already tested and rejected are the only two
In
which the two "great
lights" can
appear In Engand as being closely connected with terrestrial objects. But there
'is a position which
the sun
can occupy in tropical countries--not
in
Engand--in
which It
is in the
fullest and most literal sense
"in
the midst of heaven.11 That
is, when it is right overhead, In the zenith, when a man's foot will cover his
entire shadow. This could not take place
exactly in Palestine but at Gibson,,
within six weeks of midsummer the sun at noon will never be more than 140 from
the
to zenith, and
anyone on whom its
rays were beating down could only describe it
as overhead" and as "upon" the place where he himself stood. Therefores
when
Joshua spoke,, he van at Gibeon; it was summer times and
high noon.
Knowing this,
we
can make Important use of the Information given us about
the mom. With Joshua at Gibson and the time of day noon,, and the
moon low down
over the valley of Aijalon., i.e.., some 170 north of vest, the moon mustt have bean
almost-exactly in her "third quarter.," l,e.,, "half full" and the date must have
been the twenty-first day of the fourth month of the year in the Jewish
reckoning. But the moon cannot be so far as 170 north of
vest
in
the
latitude of Gibeon (31 51' N.) on the twenty-first day
of the month earlier than the fourth month
in the Jewish year, or later
then the
seventh
month. Now the twenty-first day of
the fourth month Is some six and a half weeks after the Day of
Pentecost, when
the reading of the Law took place, while the twenty-first day of the fifth month
would be
eleven weeks
after. rembering how close Gilgal, 01beon and
Jeruseilem
were to each other, and how vital to all the three parties concerned to Gibeonite
Amorite
and Israelite,was the need for
promptitude, it can scarcely be disputed
that eleven weeks is an inadmissible length of
time to interpose between the reading of
the Law and
the battle, and that seven weeks is the utmost than can be allowed,
Adopting., then, the
place
of the occurrence as
Gibeon,
noon as the hour of the
day, and the
date as about the twenty-first
day
of .the first month of the
Jewish calendar--corresponding that year to July 22nd of our present calendar
with an uncertainty of one or two days an either side--the sun's
declination
would be approximately 210 north,, and at
noonday It would be within 110 of the
zenith.
The sun would have risen almost exactly at 5 a.m.., and would set almost
exactly at 7 P.M., the day being 14 hours long. The moon would have been in
about her third quarter,
and
in north latitude about 50* it would have risen
about 11 o'clock the previous night and have lighted the
Israelites
during the
most difficult part of their night march; it was now at an altitude of 70,. and
within half an hour of setting. The conditions are not sufficient to fix the
year, since from the nature of the lunar-solar cycle, .there will always be me or
two years in each cycle of nineteen years that will satisfy the conditions of
the case. The date of the Hebrew invasion of Palestine is not known with sufficient certainty to limit the inquiry to any particular cycle.
At the moment when Joshua spoke, it was, therefore., midday in the fullest
heat of summer, and Joshua was at the gates of Gibeon on the summit of the Ridge
of the highland of Palestine. The country was then, and is now, one of the hottest countries of the world at that season. The Israelites had already been
seventeen hours on the march and in the battle, and had been engaged in severe
fighting. The Amorites had no doubt been taken by surprise, and so, at a
disadvantage, but, at least they had been in action only for seven hours - not for
seventeen, and therefore should have been much less exhausted than the Israelites.
What could Joshua have meant when he issued his command to the sun and moon "to
stand still," or, to translate his word literally, "to be silent," "to be dumb"?
No man who has ever experienced the intensity of sub-tropical beat can have
any doubt as to the true answer, The very last thing that Joshua could have, .wished for was that the sun that was
scorching
his already exhausted troops should
be fixed overhead in the zenith and continue to pour down its pitiless ray's directly on their heads for many hours still to
come. There were seven hours of
the afternoon yet before him; the day was far from drawing to a close, If he
commanded the sun "to be silent" in what was that silence to consist? In refraining from
moving, or in refraining from oppressing?
The answer is given unmistakably by the narrative itself. The sun refrained from oppressing.
For the Lord sent a
mighty hailstorm, evidently coming, as summer hailstorms always come in Palestine., from the Mediterranean Sea. The
dense storm clouds sweep across the low country of the coast and are forced upward as they meet the slopes of the Ridge. As they ascend the air becomes more
rarified end the temperature falls rapidly. Thus the moisture with which they
are laden to not only condensed but frozen and hailstorms of a violence approaching that described in the narrative are not unknown. The dazzling glare
and fierce heat were replaced by a grateful shade and a bracing coolness.
How was It that the hailstorm does not seem to have injured the Israelites?
It seem to me that we my make a plausible conjecture from noting the
strategy which Joshua is recorded to have adopted In his second attack upon Ai.
His problem now was similar but on a larger scale. The most obvious line of
march for him to take was up the valley of Achor, past the ruins of Ai, and so
to the little city at Beeroth, now become his ally, and thence to move southward
to the relief of Gibeon. But an advance by that route would have left to the
Amorites, if defeated, an easy line of retreat to their base at Jerusalem. Could
he again adopt enveloping tactics? We are not told whether he did or not but
I would suggest that he may have sent a considerable detachment to Beeroth under
his lieutenant, with orders to drive the enemy as far from Gibson as he could,
until Joshua should signal to him that the main army was successfully established
upon the Ridge between Jerusalem and Gibson. As in the battle of At. the important point was that neither of the Israelite forces should be taken at a disadvantage while forcing their way up the ravines,. and before they could emerge from
them and deploy upon the tableland. He was operating in the very region where
somewhat later the eleven tribes suffered most terrible losses at the hands of the
hands of the Benjamites In the first inter-tribal war, the forces holding the
higher ground being able to overwhelm their opponents with impunity.
If this was Joshua's plan of canpaign, his strategy was completely successful
up to a certain point. Probably the Amorites expected him to move upon Gibson by
way or Beerotho and moved out to threaten Beeroth early In the day., leaving of
course a contingent to mask Gibson. Directly Joshua learned from his lieutenant
that the AmWites were In strong force before Beeroth he would order his main
army to move upon Gibson., and,, as the narrative tells us, he destroyed the Amorito
troops, who no doubt were left there to continue the siege. These, when attacked.,
would send hasty messages to the five kings who were with the main body before
Beeroth, to tell them that the real attack was being made at Gibson.. and that
their forces there were being destroyed. At this news the Amorite kings were
seized with a panic., as the Lord had promised to Joshua should be the case,
"Year them not: for I have delivered then Into thine hand; there shall not a man
of them stand before thee." The Israelite army from Beeroth cut off any retreat
to the north; Joshua at Gibson barred the way to the south and vest; one narrow
and difficult road alone remained--the road through the two Beth-horone,, and along
this road they rushed in headlong flight. Then it was that Joshua,seeting that
his army were exhausted by their long efforts and by the heat of the days and that
the Amorites had a start of some miles along the Beth-horon road, issued his commands to the heavenly bodies:--
"Sun, cease thou (i.e., from shining ) over Gibeon
"And the sun ceased (from shining)., and the moon desisted, until the nation had avenged themselves on their enemies. Is not this written In the book of Jasher? So the sun ceased in the midst of heaven,, and heated not to go down about a whole day."
The explanation of this last statement is found in verse 10, In vhich it is
stated that the Lord "chased the Amoritee by the way that goeth up to Beth-hozon
and smote them to Azekah and unto Makkedah." The Israelites had of course no
timekeepers, no clocks or watches and the only
mode of
measuring time available
to them van the number of miles they marched. Nov from Gibson to Makkedah by the
route
indicated is some thirty miles., a full day's march
for an army.
It is possible that at the end of the campaign,, the Israelites., on their return$ found-the
march from Makkedah to Gibson heavy work for an entire day. Measured by the only
mans available to them,, that afternoon had seemed to be double the ordinary
length. "The sun had basted not to go down about a whole day."
Was this a miracle? It was certainly a wonderful feat of human strength and
endurance. But the Israelites must have been mightily refreshed by the sudden
veiling of the sun's glare and the assuaging of his heat; still more by their Captain's word of confident command
and the manifold signs of the Divine presence
with them,
Men can
do great things when they know that God is Indeed helping
them.
This great occurrence appears to be referred to in one
other passage In
Scripture--the Prayer of Habakkuk. Here again the rendering of the English version
is unfortunate, and the passage should stand:--
"The sun and moon ceased to shine In their habitation:
At the light of Thine arrows they vanished,
And at the shining of Thy glittering spear.
Thou didst march through the land in Indignation,,
Thou didst thresh the nations in anger."
(Heb. iii 11-12)
There is one passage In the chapter to which I have made no reference as
yet. It Is verse 14:
"And there was no day like that before it or after It, that
the Lord hearkened unto the voice of a man: for the Lord fought
for Israel,"
What does that mean . When you go home, take your concordances and look
out
the words "hearken.."
"hearkened.," "hearkening" and the like, and you will find in the majority of cases that
they mean
"obey." "To
hearken unto the voice of a man" is
to obey that man's
command.
That is what is meant. Joshua did
not prey
to God that God would order the
sun
and mom to obey him. He vas there as God's lieutenant, 'general., and he himself Issued orders to the sun and moon., and the Creator of sun end
moon, Who guides them In their paths In the heavens,, by Whom alone they shine,
and by Whom
alone they are darkened,, obeyed the voice of a man and "fought for Israel."
There was no day like It before. Nor was there any day like it after It.,
until there came another Joshua, Who did not call a storm from the sea, but Who
commanded the storm and it became a great calm. And His disciples said:--
"What manner of Man is this,, that
even
the winds and the
sea obey Him?"
Discussion
Rev. J.J. B. Coles, after remarking how glad they always were to see Mr.
Maunder's name on the list of Lecturers, pointed out that this view he had put
before them as to the restricted and local range of the miracle of Joshuas Long
Day was shared by many Christian students including the late Canon A. R.
Foussett,
Bearing In mind the inconceivable vastness of the solar system and still more
of the stellar universe, with Its light years as measuring units, the explanation
of a local range of the miracle
or Joshua X is pezhaps more generally acceptable,
but, on the other hand,, the going back of the sun on the sundial of Ahaz (Isa.
xxxvilip 8)., and the words In Heb. iii, 111, "the son and the moon stood still in
their habitation," and the allusion to "the wonder that was vrought in the
land," in 2 Chron. xxxii, 31, and also the Lord's words as to the signs In the heavens
which will coincide with His action as the true Joshua in the future crisis or Israel and the
nations, seem to support the view held by many others, that a stupendous miracle was wrought, end more in accordance with the actual words of Holy
Scripture than the explanation suggested by the Lecturer.
Mr. SINN COLLETT
said he was sure that those who attended these meetings
were always interested at anything which fell from Mr. Maunder's lips, especially
on the subject of astronomy.
On this occasion., however,, he was quite unable to follow the Lecturer in his
conclusion that what the narrative taught was, not that the day was lengthened in
response to Joshua's prayer., but that the sun's heat was tempered by the
IntervenIng clouds or a hailstorm.
Now this theory--for I submit it is only a theory--seems to me impossible for
the following reasons:--
(1) If this incident had siriply consisted in the Lord sending a storm in answer to Joshua's prayer., it would not be true to say "Mere was no day like that before It or after it" (verse 14); for a similar thing did happen in answer to Elijah's prayer,. when "the Heaven became black with clouds and wind,, and there "a a great rain" (1 Kings xv1II,, 45).. and in James vs 16-18, we are enjoined to expect similar answers to our prayers. Indeed.. many of us can testify to the fact that God has often heard and answered believing prayer in regard to the weatber.
(2) But the principal fact that makes Mr. Maunder's theory impossible to that the great stones from heaven which the Lord cast upon the Amorites (Josh. x, 11). and which Mr. Maunder interprets as "a great hailstorm with thick clouds" took place before Joshua called upon the sun or moon to stand still, or be silent (Josh. x 12), and therefore could not possibly have any direct connection whatever with Joshua's prayer to the sun except that., according to the Scripture record, the Lord helped Joshua first by casting great stones from heaven upon the Amorites; and "then" afterwards (as an entirely separate and subsequent Divine Intervention) made the am and moon stand still (or be silent) in answer to Joshua's prayer.
(3) Howevers as the late Dr. A. T. Pierson once salds vhen various interpretations are put upon a difficult passage of Scripture, the simplest and most obvious is generally the correct one. So here when we read that the sun stood still (or "was silent") in the midst of heaven, and hasted not to go down about a whole day (verse 13)s we are.. I submit.. driven to the conclusion that the words mean thats In spite of astronomical difficulties (which are not difficulties to the Almighty Creator's that day was in fact lengthened (see also Hab. iii 11)., making the statement in verse 14 literally true that "There was no day like that before or after it ""
It is also a well-known fact that the three great record-keeping countries
or
the world are Greek., Egypt and China., and these., with India have all an ancient
record of a long day.
The Chinese record, which is the most remarkable occurs In the essays of
the famous Chinese Taoists philosopher and alchemist, Huainan Tzus thus:--
"Duke Yang of Lu (1058;1053 B. C.), being
engaged
in a bloody battle with
the army of the Ran States and fearing lost evening should close in and interfere
with his victory., he raised his spear and shook It at the declining sun., which
straightway went backward in the sky to the extent of three zodiacal signs!"
(six hours).
While the Indian account, which is equally striking, is preserved in Hamilton's
Key to the Chronology of the
Hindoos vol.
ii, p. 224s
as follows:--
"It is recorded in the life of Chrishnu (the black shepherd
prophet of
the
Hindoos), that in the Cali year 1651
(which corresponds with our
1451 B. C ,
the
very year in which Joshua entered Canaan), the sun delayed settings to hear the
pious ejaculations of Akroons who descanted on the virtues of
Chrishnus
as he
journeyed to Bindroben; and that on his arrival in safety that planet vent down
making a difference of about twelve hours."
Now, it is not difficult to trace in all these strange stories the corrupted
record of an event of which the true account, is found In the Bible, each country.,
however., substituting the now of some national hero in the place of Joshua, while
the stories themselves are naturally coloured with the necessary local
conditions
whch the particular country required.
Mr. W. HOSTE
ventured to criticize the Interpretation of the reader of the
paper.,
in spite
of Its originality and Interesting character. "Sun, stand
still would mean nothing more than *,Cease piercing us with thy vertical
rays" and the
answer Of the Lord would be
nothing
more than the veiling of the
son which so
refreshed the Israelites that they could do in seven hours the work of a whole
day. Certainly this would be in itself a miraculous result from so inadequate a
cause; but we must note that the moon also was commanded to "stand still." We
have heard of people being "Moonstrucks" but otherwise the rays of the moon hardly
need to be moderated. However the
Hebrew, of course, does mean "be silent,
or perhaps "cease doing vhat you are doing."
But
sun end moon were not only shining, they were on the move, so "ceasing to move" is equally admissible as am interpretation. Of courses
when we say the heavenly bodies ceased to move.. we
refer to results gradually experienced., not immediately detected. In verse 13
23 reads "The sun stood still (same word) and the moon stayed" ordinary word for standing). But at the close of the verse it is recorded,, "So
the sun stood still (this
time the word is too) In the midst of heaven, and
hasted not to go down about a dhole day." Thli would certainly be rather a clumsy
way of agWing that owing
to
the refre,111-11111 from the cloud the children of Israe,
,L
were able to do a day's work in a third of the tlmj at my rate, the expression
need not Imply anything awe than that the
appormt wtion
of the sun seened to
slow dovn. The vord translated "Stand still" In verse 12 Is the word translate
"Beat In the Lord" in Pa. zzxvii., and In 1 Sam. x1vj. 9. Jonathan uses it vhen
speaking of the Philistines to*hIs armour-bearer: "If they say thus unto us,
Tarry
bb-1)
until we come to you-. then we will stand still (-jt)V ) In our place
and will not go up unto them.," so that the words seem by their usage to be closely
allied) if not practicaly synmynous. "Stop what you are doing and stand still~
or "Halt.. stand easy0" so that even if we accept the Ingenious idea
or
the veling
of the sun by a stormeloud., the other though of an actual lengthening
or
the dayo
an arrest of the usual progress of nature by Divine powero is nct ruled out.
If a mere meteorological bhangs, were intended in ansiter to prayer., it would
Been unpardonable hyperbole to add., as in verse 14,9 "There was no day like that
before it or after it, that the Lord hearkened unto the voice of a man.," As a
matter of fact,
nothing is
said of the sky being cloudless during the battleP nor
of the consequent fatigue of the Israelites,, nor of the atom-cloud,,
nor
of the
extraordinary refreshment resulting. All these have to be introduced to build up
an Interpretation. The expression,"So the sun stood still and the mom stayed,, until
the people bad avenged themselves.," conveys a clear impression of a prolor~gation of the dayj quite apart from and independent of the experience of the
Israelites. Joshua ex bZpgaesi vould see that more time would be required to
complete the victory than the seven
hours
of daylight remaining cculd possibly
afford.. ard would frame his demand accordingly.
Mr. Hoste suggested that the hailstorm came from the
northwest., acting
as a
barrage to prevent the Amorites.escakIng to the north and shepherding them back
south,, to be dealt with easily by Israel. Otherwise it would hardly seem likely
thats even
though
their cities were In the
south., the
Amorites would have fled
down as for as Asekah and Makkedah--cities belonging eventually to JUdah--at the
risk of meting an encircling force of their enemies.
Lieut.-Col. 0. MACMNUY said: The very pleasant duty falls to as to pro
pose a hearty vote of
tha
to Mr. Maunder for his mcat interesting and helpful
Paper. The Victoria Institute owes a deep debt of~gratltude to him for wbat he
has done In the past. The numbers present this afternoon testify to our hidl ap
preciation of him now., and we earnestly hope that he will continue his invaluable
aid in the future. We tender him our heartfelt thanks. (Applause.)
Mr. 2HWDOEM HCBMS., in moving a vote of thanks to the
Chairmen,
pointed out
that there was a third explanation of Joshua's Long Day which had not been mentimed
by the Lecturer or any of those vho had taken part in the discussio% namelyp that
given by 1. A. Harper., the late Secretary of the Palestine Exploration ftud,, that
the continuance of the sunlight was due to refraction. Fm himself,, he was satisfied with the Lecturer's explanation,, which-was
confirmed by Pg. cxxip
6.,
"The sun
shall not smite
thee by day nor the moon by night,"
15
Lecturer's Reply
An I was not able to take any notes of what I
said in
reply to the discussion
summarized above, I have been obliged to substitute for them an answer prepared
later.
In reply to the Rev. J. J. B. Colesp I am-verY anxious to make it clear that
I do not seek either to explain, or to explain away, the miraculous in Scripture
history. But It is necessary to distinguish between that 'Which is miraculous and
that which is natural. In the present Instance there Is a dispute as to the interpretation of
certain
words In the narrative vhich makes It doubtful wherein the
miracle consisted. Mr. Coles has referred to the going back cfthe shadow in Nazekiah's reign as being parallel to our present subject; I would venture to urge
that there was in that case an unmistakable mark of a miracle in the fullest 9(.nee
of the word. In God's government of the material universe we find that if the
antecedents be the sames the consequent to the same likewise.
Any
apparent deviation from this law we ascribe to the direct action of the Almighty. Now the Lurd
Himself offered a choice to Hezekiah., which of two contrasted events should be
given to him as a sign. Rezekiah chose the "hard thing," i.e. the result contrary
to the natural order,,
and
the Lord fulfilled that choice to him. The fact of the
event conforming to Hezekiah's choice warrants us, I think., in saying that this
was no natural
consequent of the antecedents.
In the case now before us, our only authorit concerning the miracle is contained in the chapter Itself. The prophet Habakkuk (Hab. ili~ 11) indeed alludes
to the events recorded in the chapter., but It. Is no mwe than an allusion. In the
book called Beelealasticus, or "The Wisdom of Jesus the Son of Sirech" (xlvl., 14)
those events are fully described., but nothing is added to our knowledge thereby;
indeed " one Important statement to contrary to the Scripture,, and I believe that
in general members of the Victoria Institute approve the TIth Article of the
Church of lnglaaA, which expressly confines the name and authority
or
"Holy
Scripture" to the books of the Canon,, from which loclesiastious., and the other
books which we usually denominate "the Apocrypha,," are excluded. Much more., then,
can no authoritative evidence regarding a Scripture miracle be derived from any
heathen source. I was very sorry,, therefore, to find that a number of "old wives,
fables,p" which I had
hoped
had long ago passed Into deserved cbllvlon~ were again
brought forward. They bear on their face the signs of being mere "lying wonders."
Thus we have the alleged stopping of the sun in
Mexico,, ihich
cannot have
corresponded to "Joshua's Long Day,"'because Mexico is more than nine hours distant in timie from Palestine., so that it was only two or three hourse past
midnielt
In Mexico at the moment when Joshua at Gibson gave
his command
at noon, The suns
therefore., had
not
risen in Mexico., and no observation of it could have been madej
either of its moving or of its ceasing to move.
The Chinese record is clearer still,, for it states that the sun went backwards in the sky to the extent of three zodiacal signs. That is to say., the sun
seemed to go back with respect to the stare., which Implies, nct that the diurnal
rotation of the earth was reversed for six hours, but that the
annual
revolution
of the earth round the eun was reversed fcr three months; In other words,, that the
year was put back by a full season. When we have swallowed this camel,, there is
still a gnat to be strained at,, viz.--tbat the constellations of the zodiac are
not visible while the sun is up.
16
The quotation from Herodotus is even less satsifactory., because It Is evidence an very indirect hearsaW. removed a thousand years from the occurrence.
The statement of Herodotus further would imply not a single stoppage of the sun
on one unique occasion, but of four distinct reversals of the direction of the
earth's rotation, PiN*ably Herodotus misunderstood some mystical statement of
the Egyptian priests,, and gave a literal meaning to what they were expressing
figarativelyi
The quotation from Alexander Hamilton is correctly given,, but evidently
Mr. Collett, who brings it forward,* has not studied Hamilton's booko vhich was
written to show that Indian chronology was not chronology at all In our sense
of the word; It was symbolical., and Hamilton's belief was that he had found a
clue to the symbolism. The chronology is certainly unrealo but Hamilton was not
aware that that particular phase of Indian astronomy was not anclautt but belonged to the dark ages between the sixth and eleventh centuries A. D.
Our only authority,, then, for this narrative is the chapter itself, but
there are three verbs in the chapter the interpretation of which is in dispute.
The first Is damam, "to be dumb," that is.. "to cease from speaking"; the second,
amady is used as a parallel wor," to damam; and the third is uts, "to urge oneBe
2"
"to hasten."**
Of these three verbs damam. is the dominant., seeing that Joshua uses
it in
his actual word of command; azra4 is the parallel verb,, and implies that Joshua's
command., whatever it was., was obeyed.
But "Be thou dumb" cannotp in the literal sense, be applied to the sun., for
speech is not one of its properties.. and we Bust seek some one or otber of the
activities which do characterize it as affording us the clue to the meaning intended in this passage.,
The first property ascribed to the sun in Holy Scripture to that of giving
light. In Gen.
Is 14-18,,
we are told
that "God
made two great ligbts .. . .
and set them in the firmament of the heaven to give light upon the earth." This
is the primary function of both sun end moon. The sun has also other properties
which are intimately conn-acted with Its giving light. It gives heat., it brings
-1
forth the fruits of the earth., it has power to "suite." Another property of the
sun
(and
of the moon also), is t*.,zt both appear to move in the sky (Pa. xix,
6);
but whereas
their shining is real, their movement Is only apparentj, and belongs
in reality to the earth.
To bid anyone "to be dumb" is
to
bid him to cease from speaking~ for the
very word Itself is derived from the action of closing one's lips upon one to
speech. Where the person or thing addressed is by ziature incapable of speech,
then "Be dumb" must mean
to cease from some
action then
gping on, that can be
likened to speech. Nov,, as we have seen, the sun has two characteristic activities; It gives light and appears to move. Thus the verb damam. is sometimes used
In Scripture., as Mr. Hoste suggests., In this sense of "Cease doing what you are
doing." See Lem. ii, ~8., quoted by Gesenius
in
this vezy connection: "Let
not
the apple of thine eye cease," that is.. "Let not the apple of thine eye cease
from weeping." Amad Is used more frequently in a corresponding sense of "to
cease" or"to leave-off." Thus in Gen. xxixo 35o and xxx, 9, it is translated
"left off"; Leah ceased to bear children. This meaning of "cease" or"leave off"
may, if the cbject is in motion,, carry the particular sense of ceasing to MDve,
and both words are occasionally used in that spec4al sense; but both are also
used with the wider meaning of "leave off vhat you are doing," whatever that
might be.
17
Whatever
the action from -which the sun was ordered to "cease,"
that order
was Ivan.. and It took effect
at noon., as we learn
by
collating
verses 12 and 13:
ttsun!
be thou dumb upon Gibeon. . . So
the sun
ceased
(to speak)
in the midst of
n., and
hasted not to go down about a whole day." In other words, when Joshua
spoke, the sun was overhead both to him and to Gibson., and the time
was noon.***
As the length of the summer day in the latitude of Gibson is flourteen hours, and
as the
Israelites had started from Gilgal the previous evMingp for they "went
up from Gilgal all
night.,"
when Joshua spoke
they
had been on foot for seventeen
houxe--mexching., climbing the mountains., ax?d fighting--and there were still seven
hours of daylight before'the sun was due to set. Pbr seven hours.,
from its
risIng., the sun had been climbing up the sky to its culmination; for seven hours it
would have to go down
to
its setting. If the
command
to the sun,, '!Be dumb.," meant
that it was to cease its apparent notion, and "to stand still" in the skyp that
" standing still" must have been in the zenith, not on the western horizon; it
must have taken place at noon.. and not just as the sun was about to set.
Some commentators have
treated the expression "haeted not to go down" as If
it meant "stood absolutely still
and
did not go down at all." Such a paraphrase
is unwarrantable; the sun's ordinary movement across the sky is the outcome of
the smoothest
and most
regular motion that we know--the rotation of the earth on
its axis. Any change in that motion Is contrary to our experience. To hasten in
that motion would
be to go more quickly then Is usual;
"to haste
not" does not
mean to stand
still.,
but to go more slowly than usual. "To go down" means movement in either case: quick., If the sun "hasted"; slow.. if the mm "hasted not."
The question or interpretation comes., then,, to a very narrow
point. The sun
was ordered to cease from one of two
activities--from moving or
from shining.
Which was It? The moving does not belong to the sun,. It belongs to the earth,. to
which no command was addressed. The shining does belong to the sun and is its
great
function.
But if it is asserted that the aun ceased from moving., not from shining, than
those who assert this should face and answer the following questions--
(1) Why should Joshua have wished the sun to be
fixed overhead "about
a
whole
day..ff
before, It began to go dovm towards
Its,setting? We need
not debate whether "about a whole day" means 14 hours, the Cluration
of daylight at that season.. or 24 hours., the complete rotation of the
earth. In the first
case., the
interval between one sunset end the
next would have been 38 hours; in the other 48 hours.
(2) If in appearance the sun "ceased" from moving "in the midst of heaven,"
and remained motionless there "about a whole dayy" how did Joshua know
.it? He could not have looked
at the sun; it would
have blinded him,
and there was no object in the heavens with the position of which be
could he" compared it.
(3)
low did Joshua determine his time that afternoon.,
and
measure the length
of that dayj, seeing that the
sun,, his only clock., was stopped?
Further., the natural result of the stopping of the sun when overhead
for "about a whole dayo" would be to increase the temperature of the
air beyond anything that mankind has evern experienced. How did the
Israelites
escape the
comequences of Joshua's strange desire?
(5) What did he hope to gain by it.. and why was it granted to
him?
18
Apart from the question of the correctness of the trOnslatiml two definite
Objections
have been made.
Met., why is the moon mentioned,, seeing that its light and heat are negligible? My questioners forget that the difficulty--if difficult it be--is one
which attaches
to the narrative itself whatever translation we adopt. But I
would suggest that JoWwa was looking in the direction in which the Amorites
were fleeing, in which case he would also have been looking in the direction of
the mom., and could hardly have failed to see it,
Next., it has been objected that I bave brought the hailstorm out of its
proper chronological order. It is not I who have done sol
it in done
In the
chapter itself. Verse 10 brings the Israelites to Makkedah., where they were at
the
going
down of
the
sun., while verse 13,, which chronicles Joshua's coomandp.
shows that he was then at Gibeon,, at noon; that In., it records the earlier event
after the later, This preference for a logical,, rather than a chrmological,,
order is characteristic of many Hebrew narratives.NNNN. Further., we are expressly
told that these verses,, 12 and 13, are extracted from another authority.. the Book
of Jasher; and it is clear that the extract has been inserted in the most appropriate place.
It should be noted thatj, whether we think that the am stood still or
whether that it was veiled by cloudo it still remains that the Israelites were
at Gibeon at noon,, and reached the end of their narch at Makkedah at sundown.
It still remains also that the narrative itself given a clear explanation
in verse 11., of the statement in verse 14: "The Lord fbught for Israel." It
was literally true that "the Lord fought for Israel" when "it oam -b We that
as" the Amorites "fled from before Israel., and were in the going down to Bethhoron, that the Lord cast down great stones from heaven upon them unto Azekehp
and they died; they were more which died with hailstones then they whom the
children
of
Israel slow with the sword."
And
now we
reach the sentence to which the whole narrative leads up:
"There was no day like tbat, before it or after it" (verse 14). It was unique.
What made it so? Some have supposed that it was the length of the day, or the
greatness of the miracle. That is not what the Scripture says. After all,. how
can we mortals judge whether a miracle is great or small? Is anytUng too hard
for the Lord Whose power is Infinite?
That day was like none other because of this fact., "that the Lord heartened
unto the voice of a man." That Is what the chapter says; there Is no hint that
It was because the sun stood still., or that the day was longj, or that It was a
mighty miracle. Ivory reader of Holy Scripture knave that for one
person "to
hearken to the voice" of another means one of two things--that he who hearkens
either grants a petition made by the other person,, or he obeys his
comwm4,
Ur
Collett has pointed out, what is obviously true,, that God has always heard and
prayer; therefore this expression,, "that the Lord heartened unto the
answered
voice of a man" has in this case nothing to do with any mower to prayer. And
Joshua did
not offer any prayer; he issued an orLer: Sun.. be thou dunb upon
Gibeon and thou th am dumb nd the
., moon., in the valley of
Aijedow.
"And a was a
moon ceased." The order was obeyed.
19
Joshua knew as wall as
we do that neither sun nor moon could hear himj, and
that even if they heard, they had no power either to obey or.diedbey; there are,
neither jpds nor men; their acts or movements are the acts and movements of the
Lord Himselfj, Who alone is their Ruler, God heard His servant's order amd He
fulfilled It; He hearkened unto the command of His servant and performed It, No
event like this Is recorded In the whole of the Old Testament; that day stands
unique.
Joshua was
a real man, with his passions and weaknesses like other men., like
ourselves. Forty years long he bad been the servant, the lieutenant.. of the
greatest man who ever lived before Christ cam. Many are the advantages of such
a position, but it Is seldom that a man so brought up develops much self-reliance.
So when the crushing burden that Moses had borne was transferred to
Joshua., It
is no wonder that he faltered. The Lord Himself know His servant's weakness.,
andi. as we read in
Josh. I,,
the Lord repeatedly exhorted
him
to '%a strong and
of a good courage,," and those over whom he had been appointed to rule gave him
the same exhortation, These words were nort said to him because be was strong)
but because he needed to be. Soon the day came that a mobt important duty was
laid upon him; namely,, to ensure that none of the spoil from Jericho,, vhich had
been laid under the curse., should be touched by any of his soldiers. In this,
his first great responsibility., Joshua failed; the failure was not personal., as
though he himself had hankered after the spoil.. but clearly he had not so dominated his officers and men that they felt compelled to obey him. And so the sin
of Achan followed and the defeat of Ai.
But Joshua made confession of his sinj and carried out faithfully the stern
duty which then devolved upon him, and the Lord renewed to him
his commission as
Captain of the Lord's host. Then in that great battle which decided the fate
ce
the whole of the south and centre of Canaanj Joshua felt that not only were the
Israelites his to
co==4
but the greatest and most exalted objects of nature
were so as well, "Sun, be thou dumb upon Gibeon, and thou., moon., In the valley
of Aijalon." And the Lord was well pleased with the faith and courage of His
servant, and fulfilled his command. "There was no day like that before it or
after it., that the Lord hearkened unto the voice of a man: for,the Lord
fought
for Israel."
* I am obliged here to point out that Mr, Collett's book,, The Scripture of Truth.,
however excellent for the most parto has one short section in the eighth edition..
pp. 284-268,v entitled "Joshua's Long Day.," Which I would beg him to delete in
'gtoto from every future edition. This whole section Is either wrong in its Beertions.. or misleading in the way in which they are applied.
** Gesenius,, in his Lexicon., translated by S. P. Tregelles', 1881 Edition gives
the following information.-
(1)
9
p. 203. (1) To be silent, to be still, (2) TO BE ASTORISHEDp
CONFaMED. (3) TO BE QUIRTp TO CZASE9 TO LEAVE OFF. In a note it is addeds
This root is onomatopoetio, and one which is widely spread in other families
of languages., . . . it is an imitation of the sound of the shut mouth
(kS.,
dm).
Its proper
meaning..
therefore., is TO BE LUNB, which is applied both to silence
and quietness."
I
I
tail'
20
(2) Agad.. P. 637. (1) To stand. Used of men, and of inanimate things.
Followed by Proposltions--(a) TO STAND BZKRZ a king) 1.e, TO SEM OR MINISTIR
to him; (b) TO BIC SRT OVERI To CCN # TO STAND BY anyone. (2) TO STAND for,
TO STAND FIRM.9 TO RRULINo TO ZMM.. TO PXRSISTp TO FERSEVEn,, hence TO RMOLIN
in the Sam Place
Or
state - (3) TO STAND STIMI. TO STOP., as opposed to go on
one's way,, to proceed.
(3) Ute P 23. (1) To urge, to press anyone on. (2) TO ME CNESELF, TO
HASM. MTO*Bl NAMM, STRAIT.
*** See Dean Stanley's Simi and Palestine pp. 207., 214.
**** Col. Mackinlay has shown us
in his
book., Be--ertt Discoveries In St. Luke's
WritLzgsp how much additional liiftt to
thrown
VpcWWc_r~lpture by
tR;
-read'inese
with which the sacred writers abandon the strict sequence of events
when a
special emphasis has to be brought out.
N=--It lies aside from the main subject of the above paper, but it may give an
unsuspected
illustration of the definiteness of the relative apparent moverente
of the heavenly bodies to note that
Joshua's
description of the positions of the
a= and moon carries with It the implication that in the year of the eventa under
our consideration. Tamuz., the fourth month of the Jewish calendar., coincided,
almost exactly,, with July of our present calendar. (See P. 132., lines 8 and 9.)
As the Mosaic calendar had a double relationo being based partly upon the
natural year, It followed--as twelve such mmthe were eleven days short of a
complete year--that it was necessary to intercalate a thirteenth month occasionally; such intercalation being Introduced In seven years out of every nineteen.
Thus the months of the Jewish year vibrate to and fro with respect to the months
of our calendar,, which is based on the solar tropical year,
But If Joshua's great victory had been gained at mideumerj, on the day of
the solstice,
then since
the moon was just about to set when the sun was on the
meridian, "in the midst of heaven.," the former must have been close to the point
in the heavens of the spring equinox., and could not have set over the valley of
Aijalon.. but met have set duewest, If we assume any date for the battle befcre
the solstice, then the moon would
have
set south of vest; only if the battle
took
place
atter the solstice could the moon have set north of vest., and not
until the solstice was past by a full month could the moon have set over the
valley of Aijalon, The battle must have taken place., therefore,, about the 22nd
or 23rd of July as well as about the 21st or 22nd of Tammaz.