Joshua 10:1

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Joshua 10:1 in Multiple Translations

Berean Standard Bible BSB

Now Adoni-zedek king of Jerusalem heard that Joshua had captured Ai and devoted it to destruction —doing to Ai and its king as he had done to Jericho and its king—and that the people of Gibeon had made peace with Israel and were living near them.

King James Version KJV

Now it came to pass, when Adoni-zedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;

American Standard Version ASV

Now it came to pass, when Adoni-zedek king of Jerusalem heard how Joshua had taken Ai, and had utterly destroyed it (as he had done to Jericho and her king, so he had done to Ai and her king), and how the inhabitants of Gibeon had made peace with Israel, and were among them;

Bible in Basic English BBE

Now when it came to the ears of Adoni-zedek, king of Jerusalem, that Joshua had taken Ai, and had given it up to the curse (for as he had done to Jericho and its king, so he had done to Ai and its king); and that the people of Gibeon had made peace with Israel and were living among them;

Free Bible Version FBV

Adoni-zedek, king of Jerusalem, learned that Joshua had captured Ai and destroyed the town completely, as he had also done to Jericho, and had killed its king, just as he had the king of Jericho. He also heard that the Gibeonites had made peace with the Israelites and were allied with them.

Geneva Bible 1599 GNV

Now when Adoni-zedek King of Ierusalem had heard how Ioshua had taken Ai and had destroyed it, (for as he had done to Iericho and to the King thereof, so he had done to Ai and to the King thereof) and howe the inhabitants of Gibeon had made peace with Israel, and were among them,

Young's Literal Translation YLT

And it cometh to pass, when Adoni-Zedek king of Jerusalem heareth that Joshua hath captured Ai, and doth devote it (as he had done to Jericho and to her king so he hath done to Ai and to her king), and that the inhabitants of Gibeon have made peace with Israel, and are in their midst, —

World English Bible WEB

Now 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,

Noah Webster Bible WBS

Now it came to pass, when Adoni-zedec king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;

Douay-Rheims 1899 DRV

When Adonisedec king of Jerusalem had heard these things, to wit, that Josue had taken Hai, and had destroyed it, (for as he had done to Jericho and the king thereof, so did he to Hai, and its king,) and that the Gabaonites were gone over to Israel, and were their confederates,

Translation for Translators T4T

Later, Adonizedek, the king of Jerusalem, heard that Joshua’s army had captured Ai town and had destroyed everything in the town. He heard that they had done to the people of Ai and to their king the same thing that they had done to the people of Jericho and their king. He also heard that the people of Gibeon city had made a peace treaty with the Israeli people, and that the people of Gibeon were now living near the Israelis and being protected by them.

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Berean Amplified Bible — Joshua 10:1

BAB

Word Study

Hover over any word to see its amplified meaning. Click a word to explore its full definition and translation comparisons.

Amplified text is generated using scripting to tie together English translations for comparison. Always refer to the core BSB translation and original Hebrew/Greek text for accuracy. Anomalies may occur.

Joshua 10:1 Interlinear (Deep Study)

BIB

HEB וַ/יְהִי֩ כִ/שְׁמֹ֨עַ אֲדֹֽנִי צֶ֜דֶק מֶ֣לֶךְ יְרוּשָׁלִַ֗ם כִּֽי לָכַ֨ד יְהוֹשֻׁ֣עַ אֶת הָ/עַי֮ וַ/יַּחֲרִימָ/הּ֒ כַּ/אֲשֶׁ֨ר עָשָׂ֤ה לִֽ/ירִיחוֹ֙ וּ/לְ/מַלְכָּ֔/הּ כֵּן עָשָׂ֥ה לָ/עַ֖י וּ/לְ/מַלְכָּ֑/הּ וְ/כִ֨י הִשְׁלִ֜ימוּ יֹשְׁבֵ֤י גִבְעוֹן֙ אֶת יִשְׂרָאֵ֔ל וַ/יִּֽהְי֖וּ בְּ/קִרְבָּֽ/ם

וַ/יְהִי֩ hâyâh H1961 to be Conj | V-Qal-ConsecImperf-3ms

כִ/שְׁמֹ֨עַ shâmaʻ H8085 to hear Prep | V-Qal-Inf-a

אֲדֹֽנִי ʼĂdônîy-Tsedeq H139 Adoni-zedek N-proper

צֶ֜דֶק ʼĂdônîy-Tsedeq H139 Adoni-zedek N-proper

מֶ֣לֶךְ melek H4428 King's N-ms

יְרוּשָׁלִַ֗ם Yᵉrûwshâlaim H3389 Jerusalem N-proper

כִּֽי kîy H3588 for Conj

לָכַ֨ד lâkad H3920 to capture V-Qal-Perf-3ms

יְהוֹשֻׁ֣עַ Yᵉhôwshûwaʻ H3091 Joshua N-proper

אֶת ʼêth H853 Obj. DirObjM

הָ/עַי֮ ʻAy H5857 Ai Art | N-proper

וַ/יַּחֲרִימָ/הּ֒ châram H2763 to devote/destroy Conj | V-Hiphil-ConsecImperf-3ms | Suff

כַּ/אֲשֶׁ֨ר ʼăsher H834 which Prep | Rel

עָשָׂ֤ה ʻâsâh H6213 to make V-Qal-Perf-3ms

לִֽ/ירִיחוֹ֙ Yᵉrîychôw H3405 Jericho Prep | N-proper

וּ/לְ/מַלְכָּ֔/הּ melek H4428 King's Conj | Prep | N-ms | Suff

כֵּן kên H3651 right Part

עָשָׂ֥ה ʻâsâh H6213 to make V-Qal-Perf-3ms

לָ/עַ֖י ʻAy H5857 Ai Prep | N-proper

וּ/לְ/מַלְכָּ֑/הּ melek H4428 King's Conj | Prep | N-ms | Suff

וְ/כִ֨י kîy H3588 for Conj | Conj

הִשְׁלִ֜ימוּ shâlam H7999 to complete V-Hiphil-Perf-3cp

יֹשְׁבֵ֤י yâshab H3427 to dwell V-Qal

גִבְעוֹן֙ Gibʻôwn H1391 Gibeon N-proper

אֶת ʼêth H854 with Prep

יִשְׂרָאֵ֔ל Yisrâʼêl H3478 Israel N-proper

וַ/יִּֽהְי֖וּ hâyâh H1961 to be Conj | V-Qal-ConsecImperf-3mp

בְּ/קִרְבָּֽ/ם qereb H7130 entrails Prep | N-ms | Suff

Hebrew Word Study

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Hebrew Word Reference — Joshua 10:1

וַ/יְהִי֩ hâyâh H1961 "to be" Conj | V-Qal-ConsecImperf-3ms

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

Definition: 1) to be, become, come to pass, exist, happen, fall out 1a) (Qal) 1a1) --- 1a1a) to happen, fall out, occur, take place, come about, come to pass 1a1b) to come about, come to pass 1a2) to come into being, become 1a2a) to arise, appear, come 1a2b) to become 1a2b1) to become 1a2b2) to become like 1a2b3) to be instituted, be established 1a3) to be 1a3a) to exist, be in existence 1a3b) to abide, remain, continue (with word of place or time) 1a3c) to stand, lie, be in, be at, be situated (with word of locality) 1a3d) to accompany, be with 1b) (Niphal) 1b1) to occur, come to pass, be done, be brought about 1b2) to be done, be finished, be gone

Usage: Occurs in 3131 OT verses. KJV: beacon, [idiom] altogether, be(-come), accomplished, committed, like), break, cause, come (to pass), do, faint, fall, [phrase] follow, happen, [idiom] have, last, pertain, quit (one-) self, require, [idiom] use. See also: Genesis 1:2; Genesis 17:4; Genesis 36:11.

כִ/שְׁמֹ֨עַ shâmaʻ H8085 "to hear" Prep | V-Qal-Inf-a

To hear and listen is what this Hebrew word means, often implying attention and obedience. In Exodus and Deuteronomy, it is used when God speaks to the people, and they must listen and obey.

Definition: : hear v 1) to hear, listen to, obey 1a) (Qal) 1a1) to hear (perceive by ear) 1a2) to hear of or concerning 1a3) to hear (have power to hear) 1a4) to hear with attention or interest, listen to 1a5) to understand (language) 1a6) to hear (of judicial cases) 1a7) to listen, give heed 1a7a) to consent, agree 1a7b) to grant request 1a8) to listen to, yield to 1a9) to obey, be obedient 1b) (Niphal) 1b1) to be heard (of voice or sound) 1b2) to be heard of 1b3) to be regarded, be obeyed 1c) (Piel) to cause to hear, call to hear, summon 1d) (Hiphil) 1d1) to cause to hear, tell, proclaim, utter a sound 1d2) to sound aloud (musical term) 1d3) to make proclamation, summon 1d4) to cause to be heard n m 2) sound

Usage: Occurs in 1072 OT verses. KJV: [idiom] attentively, call (gather) together, [idiom] carefully, [idiom] certainly, consent, consider, be content, declare, [idiom] diligently, discern, give ear, (cause to, let, make to) hear(-ken, tell), [idiom] indeed, listen, make (a) noise, (be) obedient, obey, perceive, (make a) proclaim(-ation), publish, regard, report, shew (forth), (make a) sound, [idiom] surely, tell, understand, whosoever (heareth), witness. See also: Genesis 3:8; Exodus 32:18; Deuteronomy 27:9.

אֲדֹֽנִי ʼĂdônîy-Tsedeq H139 "Adoni-zedek" N-proper

Adoni-zedek was a Canaanite king who lived before Israel's Monarchy and was first mentioned in Joshua 10:1. His name means my lord is righteous, and he was slain by Joshua.

Definition: A man living before Israel's Monarchy, first mentioned at Jos.10.1 § Adoni-zedek = "my lord is righteous" Canaanite king slain by Joshua

Usage: Occurs in 2 OT verses. KJV: Adonizedec. See also: Joshua 10:1; Joshua 10:3.

צֶ֜דֶק ʼĂdônîy-Tsedeq H139 "Adoni-zedek" N-proper

Adoni-zedek was a Canaanite king who lived before Israel's Monarchy and was first mentioned in Joshua 10:1. His name means my lord is righteous, and he was slain by Joshua.

Definition: A man living before Israel's Monarchy, first mentioned at Jos.10.1 § Adoni-zedek = "my lord is righteous" Canaanite king slain by Joshua

Usage: Occurs in 2 OT verses. KJV: Adonizedec. See also: Joshua 10:1; Joshua 10:3.

מֶ֣לֶךְ melek H4428 "King's" N-ms

This word refers to a king or royal person, like King David or King Saul. It can also describe something related to a king, like the King's Valley in Genesis. The Bible often uses this word to talk about the rulers of Israel.

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

יְרוּשָׁלִַ֗ם Yᵉrûwshâlaim H3389 "Jerusalem" N-proper

Jerusalem is the capital city of Palestine, also known as the city of peace. It was the chief city of the united kingdom and the nation of Judah after the split.

Definition: § Jerusalem = "teaching of peace" the chief city of Palestine and capital of the united kingdom and the nation of Judah after the split

Usage: Occurs in 600 OT verses. KJV: Jerusalem. See also: Joshua 10:1; 2 Kings 22:14; 2 Chronicles 24:6.

כִּֽי kîy H3588 "for" Conj

A conjunction used to show cause or connection, as in Genesis 2:23 where Adam says the woman is bone of his bone because she was taken out of him. It is often translated as 'for', 'because', or 'since'.

Definition: 1) that, for, because, when, as though, as, because that, but, then, certainly, except, surely, since 1a) that 1a1) yea, indeed 1b) when (of time) 1b1) when, if, though (with a concessive force) 1c) because, since (causal connection) 1d) but (after negative) 1e) that if, for if, indeed if, for though, but if 1f) but rather, but 1g) except that 1h) only, nevertheless 1i) surely 1j) that is 1k) but if 1l) for though 1m) forasmuch as, for therefore

Usage: Occurs in 3910 OT verses. KJV: and, + (forasmuch, inasmuch, where-) as, assured(-ly), + but, certainly, doubtless, + else, even, + except, for, how, (because, in, so, than) that, + nevertheless, now, rightly, seeing, since, surely, then, therefore, + (al-) though, + till, truly, + until, when, whether, while, whom, yea, yet. See also: Genesis 1:4; Genesis 26:16; Genesis 42:15.

לָכַ֨ד lâkad H3920 "to capture" V-Qal-Perf-3ms

This verb means to capture or seize, often using a net or trap. In the Bible, it is used to describe taking control of something or someone, and is also used figuratively to describe being caught or stuck in a situation.

Definition: 1) to capture, take, seize 1a) (Qal) 1a1) to capture, seize 1a2) to capture (of men) (fig.) 1a3) to take (by lot) 1b) (Niphal) 1b1) to be captured 1b2) to be caught (of men in trap, snare) (fig.) 1c) (Hithpael) to grasp each other

Usage: Occurs in 112 OT verses. KJV: [idiom] at all, catch (self), be frozen, be holden, stick together, take. See also: Numbers 21:32; 2 Kings 18:10; Psalms 9:16.

יְהוֹשֻׁ֣עַ Yᵉhôwshûwaʻ H3091 "Joshua" N-proper

Joshua was a leader in the Bible, first mentioned in Ezra 2:2, who helped the Israelites return from exile. His name means Jehovah is salvation, and he is also known as Jeshua in some parts of the Bible. He was a key figure in the conquest of Canaan.

Definition: A man of the tribe of Levi living at the time of Exile and Return, first mentioned at Ezr.2.2; son of: Jehozadak (H3087); father of: Joiakim (H3113); also called Jeshua at Ezr.2.2; 3.2,8; 4.3; 5.2; 1x12.1,7,10,26; § Joshua or Jehoshua = "Jehovah is salvation" 1) son of Nun of the tribe of Ephraim and successor to Moses as the leader of the children of Israel; led the conquest of Canaan 2) a resident of Beth-shemesh on whose land the Ark of the Covenant came to a stop after the Philistines returned it 3) son of Jehozadak and high priest after the restoration 4) governor of Jerusalem under king Josiah who gave his name to a gate of the city of Jerusalem

Usage: Occurs in 199 OT verses. KJV: Jehoshua, Jehoshuah, Joshua. Compare H1954 (הוֹשֵׁעַ), H3442 (יֵשׁוּעַ). See also: Exodus 17:9; Joshua 9:15; Zechariah 6:11.

אֶת ʼêth H853 "Obj." DirObjM

In the original Hebrew, this word points out the object of a verb or preposition, like 'namely' or 'even'. It appears in many books, including Genesis and Exodus. It's not directly translated in English, but helps clarify the meaning of sentences.

Definition: sign of the definite direct object, not translated in English but generally preceding and indicating the accusative Aramaic equivalent: yat (יָת "whom" H3487)

Usage: Occurs in 6782 OT verses. KJV: (as such unrepresented in English). See also: Genesis 1:1; Genesis 10:8; Genesis 19:21.

הָ/עַי֮ ʻAy H5857 "Ai" Art | N-proper

Ai means 'heap of ruins', a city in Palestine east of the Jordan River, mentioned in the Bible as part of the Ammonites' territory. It appears in the book of Joshua and is associated with Heshbon. The city's name reflects its history of destruction.

Definition: § Ai or Aija or Aiath or Hai = "heap of ruins" a city of the Ammonites on the east of the Jordan and apparently attached to Heshbon

Usage: Occurs in 34 OT verses. KJV: Ai, Aija, Aijath, Hai. See also: Genesis 12:8; Joshua 8:20; Isaiah 10:28.

וַ/יַּחֲרִימָ/הּ֒ châram H2763 "to devote/destroy" Conj | V-Hiphil-ConsecImperf-3ms | Suff

To devote or destroy something, like the objects the Israelites were told to destroy in Deuteronomy 7:26.

Definition: 1) to ban, devote, destroy utterly, completely destroy, dedicate for destruction, exterminate 1a) (Hiphil) 1a1) to prohibit (for common use), ban 1a2) to consecrate, devote, dedicate for destruction 1a3) to exterminate, completely destroy 1b) (Hophal) 1b1) to be put under the ban, be devoted to destruction 1b2) to be devoted, be forfeited 1b3) to be completely destroyed

Usage: Occurs in 48 OT verses. KJV: make accursed, consecrate, (utterly) destroy, devote, forfeit, have a flat nose, utterly (slay, make away). See also: Exodus 22:19; Joshua 11:21; Isaiah 11:15.

כַּ/אֲשֶׁ֨ר ʼăsher H834 "which" Prep | Rel

This Hebrew word is a conjunction that connects ideas and events in the Bible, like in the book of Genesis, where it's used to describe the relationship between God and His creation.

Definition: A: 1) (relative part.) 1a) which, who 1b) that which 2) (conj) 2a) that (in obj clause) 2b) when 2c) since 2d) as 2e) conditional if B: Beth+ 1) in (that) which 2) (adv) 2a) where 3) (conj) 3a) in that, inasmuch as 3b) on account of C: Mem+ 1) from (or than) that which 2) from (the place) where 3) from (the fact) that, since D: Kaph+ 1) (conj.), according as, as, when 1a) according to that which, according as, as 1b) with a causal force: in so far as, since 1c) with a temporal force: when

Usage: Occurs in 4440 OT verses. KJV: [idiom] after, [idiom] alike, as (soon as), because, [idiom] every, for, [phrase] forasmuch, [phrase] from whence, [phrase] how(-soever), [idiom] if, (so) that ((thing) which, wherein), [idiom] though, [phrase] until, [phrase] whatsoever, when, where ([phrase] -as, -in, -of, -on, -soever, -with), which, whilst, [phrase] whither(-soever), who(-m, -soever, -se). As it is indeclinable, it is often accompanied by the personal pronoun expletively, used to show the connection. See also: Genesis 1:7; Genesis 20:9; Genesis 31:16.

עָשָׂ֤ה ʻâsâh H6213 "to make" V-Qal-Perf-3ms

This verb means to make or do something, and is used over 2,600 times in the Bible. It is first used in Genesis 1:7 to describe God's creation of the world and is also used in Exodus 31:5 to describe the work of skilled craftsmen.

Definition: : make(OBJECT) 1) to do, fashion, accomplish, make 1a) (Qal) 1a1) to do, work, make, produce 1a1a) to do 1a1b) to work 1a1c) to deal (with) 1a1d) to act, act with effect, effect 1a2) to make 1a2a) to make 1a2b) to produce 1a2c) to prepare 1a2d) to make (an offering) 1a2e) to attend to, put in order 1a2f) to observe, celebrate 1a2g) to acquire (property) 1a2h) to appoint, ordain, institute 1a2i) to bring about 1a2j) to use 1a2k) to spend, pass 1b) (Niphal) 1b1) to be done 1b2) to be made 1b3) to be produced 1b4) to be offered 1b5) to be observed 1b6) to be used 1c) (Pual) to be made

Usage: Occurs in 2286 OT verses. KJV: accomplish, advance, appoint, apt, be at, become, bear, bestow, bring forth, bruise, be busy, [idiom] certainly, have the charge of, commit, deal (with), deck, [phrase] displease, do, (ready) dress(-ed), (put in) execute(-ion), exercise, fashion, [phrase] feast, (fight-) ing man, [phrase] finish, fit, fly, follow, fulfill, furnish, gather, get, go about, govern, grant, great, [phrase] hinder, hold (a feast), [idiom] indeed, [phrase] be industrious, [phrase] journey, keep, labour, maintain, make, be meet, observe, be occupied, offer, [phrase] officer, pare, bring (come) to pass, perform, pracise, prepare, procure, provide, put, requite, [idiom] sacrifice, serve, set, shew, [idiom] sin, spend, [idiom] surely, take, [idiom] thoroughly, trim, [idiom] very, [phrase] vex, be (warr-) ior, work(-man), yield, use. See also: Genesis 1:7; Genesis 34:19; Exodus 18:24.

לִֽ/ירִיחוֹ֙ Yᵉrîychôw H3405 "Jericho" Prep | N-proper

Jericho was a city in Palestine, the first conquered by the Israelites in Canaan. Its name means 'its moon' and it was located near the Jordan River and the Dead Sea.

Definition: Jericho = "its moon" a city 5 miles (8 km) west of the Jordan and 7 miles (11.5 km) north of the Dead Sea and the first city conquered by the Israelites upon entering the promised land of Canaan Also named: Hierichō (Ἱεριχώ "Jericho" G2410)

Usage: Occurs in 53 OT verses. KJV: Jericho. See also: Numbers 22:1; Joshua 9:3; Jeremiah 39:5.

וּ/לְ/מַלְכָּ֔/הּ melek H4428 "King's" Conj | Prep | N-ms | Suff

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

כֵּן kên H3651 "right" Part

In the Bible, this Hebrew word means 'so' or 'thus', often used to show agreement or confirmation, like in the book of Genesis. It can also mean 'rightly' or 'justly', as in doing something the correct way. It appears in various forms throughout the Old Testament.

Definition: adv adj 1) right, just, honest, true, veritable 1a) right, just, honest 1b) correct 1c) true, veritable

Usage: Occurs in 737 OT verses. KJV: [phrase] after that (this, -ward, -wards), as... as, [phrase] (for-) asmuch as yet, [phrase] be (for which) cause, [phrase] following, howbeit, in (the) like (manner, -wise), [idiom] the more, right, (even) so, state, straightway, such (thing), surely, [phrase] there (where) -fore, this, thus, true, well, [idiom] you. See also: Genesis 1:7; Exodus 37:19; Judges 7:17.

עָשָׂ֥ה ʻâsâh H6213 "to make" V-Qal-Perf-3ms

לָ/עַ֖י ʻAy H5857 "Ai" Prep | N-proper

Definition: § Ai or Aija or Aiath or Hai = "heap of ruins" a city of the Ammonites on the east of the Jordan and apparently attached to Heshbon

Usage: Occurs in 34 OT verses. KJV: Ai, Aija, Aijath, Hai. See also: Genesis 12:8; Joshua 8:20; Isaiah 10:28.

וּ/לְ/מַלְכָּ֑/הּ melek H4428 "King's" Conj | Prep | N-ms | Suff

Definition: King's (Valley) (Gen.14.17)

Usage: Occurs in 1919 OT verses. KJV: king, royal. See also: Genesis 14:1; Joshua 10:39; 1 Samuel 16:1.

וְ/כִ֨י kîy H3588 "for" Conj | Conj

הִשְׁלִ֜ימוּ shâlam H7999 "to complete" V-Hiphil-Perf-3cp

This verb means to be at peace or to make peace with someone. It is used in the Bible to describe a state of safety or friendship. In the KJV, it is translated as 'make amends' or 'be at peace'.

Definition: 1) to be complete, be sound 1a) (Qal) 1a1) to be complete, be finished, be ended 1a2) to be sound, be uninjured 1b) (Piel) 1b1) to complete, finish 1b2) to make safe 1b3) to make whole or good, restore, make compensation 1b4) to make good, pay 1b5) to requite, recompense, reward 1c) (Pual) 1c1) to be performed 1c2) to be repaid, be requited 1d) (Hiphil) 1d1) to complete, perform 1d2) to make an end of Aramaic equivalent: she.lam (שְׁלֵם "be complete" H8000)

Usage: Occurs in 107 OT verses. KJV: make amends, (make an) end, finish, full, give again, make good, (re-) pay (again), (make) (to) (be at) peace(-able), that is perfect, perform, (make) prosper(-ous), recompense, render, requite, make restitution, restore, reward, [idiom] surely. See also: Genesis 44:4; Psalms 7:5; Psalms 22:26.

יֹשְׁבֵ֤י yâshab H3427 "to dwell" V-Qal

This verb means to sit or dwell, and can also mean to remain or abide. It's used in the Bible to describe people living in a place or staying with someone, like in the book of Genesis.

Definition: 1) to dwell, remain, sit, abide 1a) (Qal) 1a1) to sit, sit down 1a2) to be set 1a3) to remain, stay 1a4) to dwell, have one's abode 1b) (Niphal) to be inhabited 1c) (Piel) to set, place 1d) (Hiphil) 1d1) to cause to sit 1d2) to cause to abide, set 1d3) to cause to dwell 1d4) to cause (cities) to be inhabited 1d5) to marry (give an dwelling to) 1e) (Hophal) 1e1) to be inhabited 1e2) to make to dwell Aramaic equivalent: ye.tiv (יְתִב "to dwell" H3488)

Usage: Occurs in 977 OT verses. KJV: (make to) abide(-ing), continue, (cause to, make to) dwell(-ing), ease self, endure, establish, [idiom] fail, habitation, haunt, (make to) inhabit(-ant), make to keep (house), lurking, [idiom] marry(-ing), (bring again to) place, remain, return, seat, set(-tle), (down-) sit(-down, still, -ting down, -ting (place) -uate), take, tarry. See also: Genesis 4:16; Leviticus 25:18; Joshua 13:6.

גִבְעוֹן֙ Gibʻôwn H1391 "Gibeon" N-proper

Gibeon was a Levitical city in the region of Benjamin, located about 5 miles from Jerusalem, and is now known as el-Jib. The name means hill city, and it is mentioned in various KJV translations as Gibeon.

Definition: § Gibeon = "hill city" a Levitical city of Benjamin, modern 'el-Jib', which lies 5 miles or 8 km from Jerusalem

Usage: Occurs in 35 OT verses. KJV: Gibeon. See also: Joshua 9:3; 2 Samuel 3:30; Isaiah 28:21.

אֶת ʼêth H854 "with" Prep

This Hebrew preposition means 'with' or 'near', indicating a close relationship or physical proximity. It's used in Genesis 1:26 to describe God's relationship with humanity, and in many other places to show connection or closeness.

Definition: 1) with, near, together with 1a) with, together with 1b) with (of relationship) 1c) near (of place) 1d) with (poss.) 1e) from...with, from (with other prep)

Usage: Occurs in 787 OT verses. KJV: against, among, before, by, for, from, in(-to), (out) of, with. Often with another prepositional prefix. See also: Genesis 4:1; Genesis 42:32; Numbers 1:5.

יִשְׂרָאֵ֔ל Yisrâʼêl H3478 "Israel" N-proper

Israel is the symbolic name of Jacob, also referring to his descendants. Jacob, son of Isaac and Rebekah, had 12 sons who became the tribes of Israel, as told in Genesis 25:26. His story is crucial to the Bible's narrative.

Definition: A man living at the time of the Patriarchs, first mentioned at Gen.25.26; son of: Isaac (H3327) and Rebekah (H7259); brother of: Esau (H6215); married to Rachel (H7354), Leah (H3812), Zilpah (H2153) and Bilhah (H1090A); father of: Reuben (H7205), Simeon (H8095), Levi (H3878), Judah (H3063), Dan (H1835H), Naphtali (H5321), Gad (H1410), Asher (H0836), Issachar (H3485), Zebulun (H2074), Dinah (H1783), Joseph (H3130) and Benjamin (H1144); also called Jacob frequently § Israel = "God prevails" 1) the second name for Jacob given to him by God after his wrestling with the angel at Peniel 2) the name of the descendants and the nation of the descendants of Jacob 2a) the name of the nation until the death of Solomon and the split 2b) the name used and given to the northern kingdom consisting of the 10 tribes under Jeroboam; the southern kingdom was known as Judah 2c) the name of the nation after the return from exile

Usage: Occurs in 2231 OT verses. KJV: Israel. See also: Genesis 32:29; Exodus 13:18; Exodus 40:38.

וַ/יִּֽהְי֖וּ hâyâh H1961 "to be" Conj | V-Qal-ConsecImperf-3mp

The Hebrew word for to be means to exist or come into being. It is used to describe something that happens or comes to pass, like in Genesis where God creates the world.

בְּ/קִרְבָּֽ/ם qereb H7130 "entrails" Prep | N-ms | Suff

This Hebrew word means the inner part or midst of something, whether physical or emotional, and can refer to the entrails of an animal or the seat of thought and emotion. In 1 Kings 17:21, it describes Elijah's emotional plea to God.

Definition: : among/within 1) midst, among, inner part, middle 1a) inward part 1a1) physical sense 1a2) as seat of thought and emotion 1a3) as faculty of thought and emotion 1b) in the midst, among, from among (of a number of persons) 1c) entrails (of sacrificial animals) Also means: qe.rev (קֶ֫רֶב ": inner_parts" H7130H)

Usage: Occurs in 220 OT verses. KJV: [idiom] among, [idiom] before, bowels, [idiom] unto charge, [phrase] eat (up), [idiom] heart, [idiom] him, [idiom] in, inward ([idiom] -ly, part, -s, thought), midst, [phrase] out of, purtenance, [idiom] therein, [idiom] through, [idiom] within self. See also: Genesis 18:12; Joshua 7:12; Psalms 5:10.

Study Notes — Joshua 10:1

Show Verse Quote Highlights

Context
Cross References
Joshua 10:1 Summary
Frequently Asked Questions
Reflection Questions
Gill's Exposition on Joshua 10:1
Jamieson-Fausset-Brown on Joshua 10:1
Matthew Poole's Commentary on Joshua 10:1
Trapp's Commentary on Joshua 10:1
Ellicott's Commentary on Joshua 10:1
Adam Clarke's Commentary on Joshua 10:1
Cambridge Bible on Joshua 10:1
Barnes' Notes on Joshua 10:1
Whedon's Commentary on Joshua 10:1
Sermons on Joshua 10:1

Context — The Day the Sun Stood Still

1Now Adoni-zedek king of Jerusalem heard that Joshua had captured Ai and devoted it to destruction —doing to Ai and its king as he had done to Jericho and its king—and that the people of Gibeon had made peace with Israel and were living near them.

2So Adoni-zedek and his people were greatly alarmed, because Gibeon was a great city, like one of the royal cities; it was larger than Ai, and all its men were mighty. 3Therefore Adoni-zedek king of Jerusalem sent word to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, saying,

Cross References

	Reference	Text (BSB)
1	Joshua 6:21	At the edge of the sword they devoted to destruction everything in the city—man and woman, young and old, oxen, sheep, and donkeys.
2	Hebrews 7:1	This Melchizedek was king of Salem and priest of God Most High. He met Abraham returning from the slaughter of the kings and blessed him,
3	Joshua 8:2	And you shall do to Ai and its king as you did to Jericho and its king, except that you may carry off their plunder and livestock for yourselves. Set up an ambush behind the city.”
4	Joshua 9:15–27	And Joshua made a treaty of peace with them to let them live, and the leaders of the congregation swore an oath to them. Three days after they had made the treaty with the Gibeonites, the Israelites learned that they were neighbors, living among them. So the Israelites set out and on the third day arrived at their cities—Gibeon, Chephirah, Beeroth, and Kiriath-jearim. But the Israelites did not attack them, because the leaders of the congregation had sworn an oath to them by the LORD, the God of Israel. And the whole congregation grumbled against the leaders. All the leaders answered, “We have sworn an oath to them by the LORD, the God of Israel, and now we cannot touch them. This is how we will treat them: We will let them live, so that no wrath will fall on us because of the oath we swore to them.” They continued, “Let them live, but let them be woodcutters and water carriers for the whole congregation.” So the leaders kept their promise. Then Joshua summoned the Gibeonites and said, “Why did you deceive us by telling us you live far away from us, when in fact you live among us? Now therefore you are under a curse and will perpetually serve as woodcutters and water carriers for the house of my God.” The Gibeonites answered, “Your servants were told clearly that the LORD your God had commanded His servant Moses to give you all the land and wipe out all its inhabitants before you. So we greatly feared for our lives because of you, and that is why we have done this. Now we are in your hands. Do to us whatever seems good and right to you.” So Joshua did this and delivered them from the hands of the Israelites, and they did not kill the Gibeonites. On that day he made them woodcutters and water carriers, as they are to this day for the congregation of the LORD and for the altar at the place He would choose.
5	Joshua 8:22–29	Meanwhile, those in the ambush came out of the city against them, and the men of Ai were trapped between the Israelite forces on both sides. So Israel struck them down until no survivor or fugitive remained. But they took the king of Ai alive and brought him to Joshua. When Israel had finished killing all the men of Ai who had pursued them into the field and wilderness, and when every last one of them had fallen by the sword, all the Israelites returned to Ai and put it to the sword as well. A total of twelve thousand men and women fell that day—all the people of Ai. Joshua did not draw back the hand that held his battle lance until he had devoted to destruction all who lived in Ai. Israel took for themselves only the cattle and plunder of that city, as the LORD had commanded Joshua. So Joshua burned Ai and made it a permanent heap of ruins, a desolation to this day. He hung the king of Ai on a tree until evening, and at sunset Joshua commanded that they take down the body from the tree and throw it down at the entrance of the city gate. And over it they raised a large pile of rocks, which remains to this day.
6	Genesis 14:18	Then Melchizedek king of Salem brought out bread and wine—since he was priest of God Most High —
7	Joshua 11:19–20	No city made peace with the Israelites except the Hivites living in Gibeon; all others were taken in battle. For it was of the LORD to harden their hearts to engage Israel in battle, so that they would be set apart for destruction and would receive no mercy, being annihilated as the LORD had commanded Moses.

Joshua 10:1 Summary

Joshua 10:1 tells us that Adoni-zedek, the king of Jerusalem, heard about Joshua's conquests and was afraid, because he knew that Joshua was a powerful leader who was obeying God's commands, as seen in Joshua 1:9. This verse shows us that God is a powerful and mighty God who can give us victory over any challenge we face, as seen in Psalm 24:8 and Isaiah 40:28-31. We can trust in God's power and promises, just like Joshua did, and we can have confidence that He will give us the strength and courage we need to face any situation. By trusting in God, we can have peace and confidence, even in the midst of challenging circumstances, as seen in Philippians 4:6-7 and John 14:27.

Frequently Asked Questions

Who was Adoni-zedek and why was he concerned about Joshua's conquests?

Adoni-zedek was the king of Jerusalem, and he was concerned because Joshua had captured Ai and Jericho, and the people of Gibeon had made peace with Israel, as seen in Joshua 10:1, which would have threatened his own power and influence, much like the concerns of other kings in the region, as noted in Joshua 9:1-2.

What does it mean that Joshua 'devoted it to destruction'?

When Joshua 'devoted it to destruction', it means that he completely destroyed the city and its inhabitants, as an act of worship to God, as commanded in Deuteronomy 20:16-18, and as seen in the case of Jericho in Joshua 6:21.

Why did the people of Gibeon make peace with Israel?

The people of Gibeon made peace with Israel because they were afraid of being destroyed, as they had heard about what happened to Jericho and Ai, and they wanted to avoid the same fate, as seen in Joshua 9:3-15 and Joshua 10:1.

What can we learn from Adoni-zedek's reaction to the news of Joshua's conquests?

We can learn that fear and anxiety can lead people to make alliances and take actions that may not be in their best interest, as seen in Adoni-zedek's decision to form an alliance with other kings to attack Gibeon, and we can also learn about the importance of trusting in God, as seen in Joshua's faith and obedience to God's commands, in Joshua 1:9 and Psalm 37:3-7.

Reflection Questions

What are some things in my life that I am afraid of, and how can I trust in God's power and protection, like Joshua did?
How can I apply the principle of trusting in God's power and promises, as seen in Joshua 10:1, to my own life and circumstances?
What are some ways that I can be a good neighbor and show kindness to those around me, like the people of Gibeon did when they made peace with Israel?
What can I learn from Adoni-zedek's mistakes, and how can I avoid making similar mistakes in my own life?
How can I use my influence and position to serve and bless others, rather than trying to protect my own power and interests?

Gill's Exposition on Joshua 10:1

Now it came to pass, when Adonizedek king of Jerusalem,.... So called, perhaps by anticipation, Jerusalem, since it seems to have had this name given it by the Israelites, when they had got

Jamieson-Fausset-Brown on Joshua 10:1

Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and

Matthew Poole's Commentary on Joshua 10:1

JOSHUA CHAPTER 10 Five of the kings of Canaan, afraid of Joshua, are angry with the Gibeonites, and wage war against them; they send to Joshua for succours, . He rescues them, . God casts down hail-stones upon the enemy, . Joshua prays to God, and commands the sun to stand still, which it does for the space of a day, . The five kings hide themselves in caves, where Joshua causeth them to be shut up, afterwards to be brought forth, scornfully used, and hanged, and thrown into a cave by Makkedah, . This place taken, the king, city, and all therein are burnt, . Joshua doth the same to Libnah and Lachish, ; to Gezer, Eglon, Hebron, Debir, and all the land, . Joshua returns to Gilgal, . i.e. Were conversant with them, had yielded themselves to their disposal, submitted themselves to their laws, had mingled interests with them.

Trapp's Commentary on Joshua 10:1

Joshua 10:1 Now it came to pass, when Adonizedek king of Jerusalem had heard how Joshua had taken Ai, and had utterly destroyed it; as he had done to Jericho and her king, so he had done to Ai and her king; and how the inhabitants of Gibeon had made peace with Israel, and were among them;Ver. 1. When Adonizedec king of Jerusalem.] A glorious name, fitter for Messiah the Prince, - for it signifieth the same in effect with Melchizedek, "which is by interpretation King of righteousness, and after that also King of Salem, which is King of peace," - than for such a tyrant. But it is nothing new for that kind of men to affect glorious titles, as did Antiochus Soter, Ptolomeus Euergetes, &c. The great Turk styleth himself at this day, Awlem Penawh, that is, the world’ s refuge. Had heard that Joshua had taken Ai, &c.] And that now their turn was not far off - “ Iam tun res agitur, paries cure proximus ardet. ” This they hardly, and not till needs must, take notice of: sin and Satan having cast them into a dead lethargy, out of which they are hardly roused. And were among them.] Having embraced their religion, and glad to do them service. This caused the devil and his imps to set up their bristles, and to seek their destruction. Grand Sign. Serag., 148.

Ellicott's Commentary on Joshua 10:1

X. OF THE OF THE NATIONS OF CANAAN. (1) Adoni-zedec king of Jerusalem.—We may compare this name (Lord of Righteousness) with Melchizedek (King of Righteousness). (See Genesis 14:18 and Hebrews 7:1.) The similarity of the names makes it probable that the Salem of Gen 14:18 is Jerusalem (see Notes). The title Lord or King of Righteousness may have belonged to the king of Jerusalem, not only as a local title, but also in relation to the surrounding tribes, over whom he may have been a suzerain. But we know nothing of the matter beyond what we find in the sacred text.

Adam Clarke's Commentary on Joshua 10:1

CHAPTER X Adoni-zedec, king of Jerusalem, hearing of the capture of Ai, and that the Gibeonites had made peace with Israel, calls to his assistance four other kings to fight against Gibeon, 1-4. They join forces, and encamp against Gibeon, 5. The Gibeonites send to Joshua for succour, 6, who immediately marches to their relief, receives encouragement from God, and falls suddenly on the confederate forces, 7-9, and defeats them; they fly, and multitudes of them are slain by a miraculous shower of hail-stones, 10, 11. Joshua, finding that the day began to fail, prayed that the sun and moon might stand still, that they might have time to pursue and utterly destroy these confederate forces, 12. The sun and moon stand still, and make that day as long as two, 13, 14. Joshua and the people return to their camp at Gilgal, 15. The five kings having taken shelter in a cave at Makkedah, Joshua commanded the people to roll great stones against the mouth of the cave, and set a watch to keep it, while Israel were pursuing their enemies, 16-19. The Israelites return to Makkedah, bring forth the five kings, then slay and hang them on five trees, 20-27. The Israelites take and destroy Makkedah, 28, and Libnah, 29, 30, and Lachish, 31, 32, and defeat Horam king of Gezer, 33, and take Eglon, 34, 35, and Hebron, 36, 37, and Debir, 38, 39, and all the country of the hills, south, vale, and springs, and the whole country from Kadesh-Barnea to Gibeon, 40-42. They return to Gilgal, 43. NOTES ON CHAP. X Verse 1. Adoni-zedec] This name signifies the Lord of justice or righteousness; and it has been conjectured that the Canaanitish kings assumed this name in imitation of that of the ancient patriarchal king of this city, Melchizedek, whose name signifies king of righteousness, or my righteous king: a supposition that is not improbable, when the celebrity of Melchizedek is considered. Jerusalem] ירושלם Yerushalam. This word has been variously explained; if it be compounded of שלם shalam, peace, perfection, &c., and ראה raah, he saw, it may signify the vision of peace-or, he shall see peace or perfection.

Cambridge Bible on Joshua 10:1

Ch. Joshua 10:1-6. Confederacy of the Five Kings against Gibeon 1. Now it came to pass] The surrender of such a place as Gibeon would naturally fill the kings of southern Canaan with alarm. “It was, so to speak, treason within their own camp.” The invaders had obtained a strong position in the very heart of the country, while the possession of the passes from Gibeon would expose the whole south of Canaan to their incursions. The retaking and punishment of Gibeon was the first object of the chieftains of the south. Adoni-zedek] i.e. “Lord of righteousness” It is no longer Melchizedek, “My king righteousness.” The alteration of the name marks a change of dynasties. king of Jerusalem] “the habitation of peace,” or “the possession of peace.” (i) This world-famous city was (a) sometimes called after its original inhabitants “Jebus” (Judges 19:10-11; 1 Chronicles 11:4); (b) sometimes “the city of the Jebusites” (Judges 19:11), or “Jebusi” (Joshua 18:16; Joshua 18:28; 1 Samuel 5:8); (c) sometimes “Salem” = “peace” (Genesis 14:18; Psalms 76:2); (d) once “the city of Judah” (2 Chronicles 25:28); (e) finally “Jerusalem” (Joshua 10:1; Joshua 12:10; Judges 1:7, &c.). (ii) It stands in latitude 31° 46′ ? 39″ ? North, and longitude 35° 14′ ? 42″ ? East of Greenwich, and Isaiah 32 miles distant from the sea, and 18 from the Jordan; 20 from Hebron, and 36 from Samaria. (iii) Its situation is in several respects singular. Its elevation is remarkable, but is occasioned not from its being on the summit of one of the numerous hills of Judæa, but on the edge of one of the highest table-lands of the country. From every side, except the south, the ascent to it is perpetual, and it must always have presented the appearance, beyond any important city that has ever existed on the earth, of a “mountain city, enthroned on a mountain fortress.” (iv) But besides being thus elevated more than 2500 feet above the level of the sea, it was separated by deep and precipitous ravines from the rocky plateau of which it formed a part. These slopes surround it on the southern, south-eastern, and western sides, and out of them the city rose “like the walls of a fortress out of its ditches.” Hence its early strength and subsequent greatness. See Stanley’s Sinai and Palestine, p. 172; Ritter’s Geography of Palestine, iii. 1–33, iv. 3; Robinson’s Bibl. Res. 1:258–260.

Barnes' Notes on Joshua 10:1

Adoni-zedec - i. e “Lord of righteousness” (compare Melchizedek, “King of righteousness”); probably an official title of the Jebusite kings. Jerusalem - i. e. “foundation of peace,” compare Genesis 14:18.

Whedon's Commentary on Joshua 10:1

FIVE KINGS WAR AGAINST GIBEON, Joshua 10:1-5. 1. Adoni-zedek — The name means lord of justice. Compare the kindred word Melchizedek, king of justice. Genesis 14:18.

Sermons on Joshua 10:1

	Sermon	Description
	Joshua (Part 8): Victory Over Our Enemies by Richard Sipley	In this sermon, the speaker begins by discussing how Joshua and his army marched up from Gilgal with determination and strength. The speaker then shares his personal experience of
	(Genesis) Genesis 14:1-4 by J. Vernon McGee	In this sermon, the speaker focuses on chapter 14 of Genesis, which contains the first war and the introduction of the first priest, Melchizedek. The chapter may seem out of place
	(Genesis) Genesis 14:18-24 by J. Vernon McGee	In this sermon, the preacher discusses the encounter between Abraham and Melchizedek, the king of Salem and priest of the Most High God. Abraham refuses to accept any material poss
	(Genesis) Genesis 17 Intro by J. Vernon McGee	In this sermon, the speaker discusses the seven tests that God gave to Abraham. The first test was when God called Abraham out of his home in Ur of the Chaldees, and although Abrah
	Man's Chief End to Glorify God by Aeron Morgan	In this sermon, the preacher emphasizes that despite man's ability to harness the power of the sun and wind, he is spiritually fallen and in need of God. The preacher references Pa
	Through the Bible - Hebrews - Part 2 by Zac Poonen	In this sermon on Hebrews chapter four, the preacher emphasizes the importance of entering into God's rest and warns against disobedience. The Word of God is described as a living
	Melchizedek by Carl Armerding	In this sermon, the preacher discusses various themes and events from the Bible. He starts by mentioning a woman who has done something significant before his burial, possibly refe