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Joshua 10:1
Verse
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.
Summary
Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, etc., and ראה raah, he saw, it may signify the vision of peace - or, he shall see peace or perfection.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The report that Joshua had taken Ai, and put it, like Jericho, under the ban, and that the Gibeonites had concluded a treaty with Israel, filled Adonizedek the king of Jerusalem with alarm, as Gibeon was a large town, like one of the king's towns, even larger than Ai, and its inhabitants were brave men. He therefore joined with the kings of Hebron, Jarmuth, Lachish, and Eglon, to make a common attack upon Gibeon, and punish it for its alliance with the Israelites, and at the same time to put a check upon the further conquests of Israel. Adonizedek, i.e., lord of righteousness, is synonymous with Melchizedek (king of righteousness), and was a title of the Jebusite kings, as Pharaoh was of the Egyptian. Jerusalem, i.e., the founding or possession of peace, called Salem in the time of Abraham (Gen 14:18), was the proper name of the town, which was also frequently called by the name of its Canaanitish inhabitants Jebus (Jdg 19:10-11; Ch1 11:4), or "city of the Jebusite" (Ir-Jebusi, Jdg 19:11), sometimes also in a contracted form, Jebusi (היבוּסי, Jos 18:16, Jos 18:28; Jos 15:8; Sa2 5:8). (Note: In our English version, we have the Hebrew word itself simply transposed in Jos 18:16, Jos 18:28; whilst it is rendered "the Jebusite" in Jos 15:8, and "the Jebusites" in Sa2 5:8. - Tr.) On the division of the land it was allotted to the tribe of Benjamin (Jos 18:28); but being situated upon the border of Judah (Jos 15:8), it was conquered, and burned by the sons of Judah after the death of Joshua (Jdg 1:8). It was very soon taken again and rebuilt by the Jebusites, whom the sons of Judah were unable to destroy (Jos 15:63; Jdg 19:10-12), so that both Benjaminites and Judahites lived there along with the Jebusites (Jdg 1:21; Jos 15:63); and the upper town especially, upon the summit of Mount Zion, remained as a fortification in the possession of the Jebusites, until David conquered it (Sa2 5:6.), made it the capital of his kingdom, and called it by his own name, "the city of David," after which the old name of Jebus fell into disuse. Hebron, the town of Arba the Anakite (Jos 14:15, etc.; see at Gen 23:2), was twenty-two Roman miles south of Jerusalem, in a deep and narrow valley upon the mountains of Judah, a town of the greatest antiquity (Num 13:22), now called el Khalil, i.e., the friend (of God), with reference to Abraham's sojourn there. The ruins of an ancient heathen temple are still to be seen there, as well as the Haram, built of colossal blocks, which contains, according to Mohammedan tradition, the burial-place of the patriarchs (see at Gen 23:17). Jarmuth, in the lowlands of Judah (Jos 15:35; Neh 11:29), according to the Onom. (s. v. Jermus) a hamlet, Jermucha (Ἰερμοχωῶς), ten Roman miles from Eleutheropolis, on the road to Jerusalem, is the modern Jarmuk, a village on a lofty hill, with the remains of walls and cisterns of a very ancient date, the name of which, according to Van de Velde (Mem. pp. 115-6), is pronounced Tell 'Armuth by the Arabs (see Rob. Pal. ii. p. 344). Lachish, in the lowlands of Judah (Jos 15:39), was fortified by Rehoboam (Ch2 11:9), and besieged by Sennacherib and Nebuchadnezzar (Kg2 18:14; Kg2 19:8; Jer 34:7), and was still inhabited by Jews after the return from the captivity (Neh 11:30). It is probably to be found in Um Lakis, an old place upon a low round hill, covered with heaps of small round stones thrown together in great confusion, containing relics of marble columns; it is about an hour and a quarter to the west of Ajlun, and seven hours to the west of Eleutheropolis. (Note: It is true that Robinson dispute the identity of Um Lakis with the ancient Lachish (Pal. ii. p. 388), but "not on any reasonable ground" (Van de Velde, Mem. p. 320). The statement in the Onom. (s. v. Lochis), that it was seven Roman miles to the south of Eleutheropolis, cannot prove much, as it may easily contain an error in the number, and Robinson does not admit its authority even in the case of Eglon (Pal. ii. p. 392). Still less can Knobel's conjecture be correct, that it is to be found in the old place called Sukkarijeh, two hours and a half to the south-west of Beit Jibrin (Eleutheropolis), as Sukkarijeh is on the east of Ajlun, whereas, according to Jos 10:31-36, Lachish is to be sought for on the west of Eglon.) Eglon: also in the lowlands of Judah (Jos 15:39). The present name is Ajln, a heap of ruins, about three-quarters of an hour to the east of Um Lakis (see Rob. Pal. ii. p. 392, and Van de Velde, Mem. p. 308). In the Onom. (s. v. Eglon) it is erroneously identified with Odollam; whereas the situation of Agla, "at the tenth stone, as you go from Eleutheropolis to Gaza" (Onom. s. v. Βηθαλαΐ́μ, Bethagla), suits Eglon exactly.
John Gill Bible Commentary
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 possession of it: and Jerusalem signifies "the possession of Salem" (w), and in memory of this its ancient name, the Jews say (x), they do not put "jod" in Jerusalem between "lamed" and "mem"; though some make the signification of it, "they shall see peace" (y); and others, nearer to its old name, and with respect to it, "fear Salem", O ye enemies. Now the king of this place had heard how Joshua had taken Ai, and had utterly destroyed it; which, being nearer to him than Jericho, the more alarmed him: as he had done to Jericho and her king, so he had done to Ai and her king; burnt the one, and slew the other; and this terrified him, lest he and his city should undergo the same fate: and how the inhabitants of Gibeon had made peace with Israel, and were among them; which as it weakened the interest of the kings of Canaan, might set an example to other places to do the like. Abarbinel suggests, that the Gibeonites making peace with Israel secretly, without the knowledge of their king, as he supposes, made Adonizedek fearful, lest his subjects should do the like; the Jewish chronologers say (z), that these three acts respecting Jericho, Ai, and Gibeon, were all finished within three months. (w) Reland, p. 833. (x) Gloss. in T. Bab. Taanith, fol. 16. 1. (y) Vid. Stockium, p. 480. (z) Seder Olam Rabba, c. 11. p. 31.
Matthew Henry Bible Commentary
Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the progress of their victories had not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complained of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the country, before the enemy could rally their forces to make head against them, why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said that by little and little he would drive out the Canaanites, Exo 23:30. He that believeth will not make haste, or conclude that the promise will never be performed because it is not performed so soon as he expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, or the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things in the sight, not only of God, but of men; and they would be the more inexcusable in their resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still awhile, that the forces of these little kings might unite in one body, and so might the more easily be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended was to gather them as sheaves into the floor, to fall together under the flail, Mic 4:12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay awhile, and we shall have done the sooner. After Israel had waited awhile for an occasion to make war upon the Canaanites, a fair one offers itself. 1. Five kings combine against the Gibeonites. Adoni-zedec king of Jerusalem was the first mover and ring-leader of this confederacy. He had a good name (it signifies lord of righteousness), being a descendant perhaps from Melchizedek, king of righteousness; but, notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham to whom his predecessor, Melchizedek, was such a faithful friend. He called upon his neighbours to join against Israel either because he was the most honourable prince, and had the precedency among these kings (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them), or because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier towns they had. Against Gibeon therefore all the force he would raise must be leveled. Come, says he, and help me, that we may smite Gibeon. This he resolves to do, either, (1.) In policy, that he might retake the city, because it was a strong city, and of great consequence to this country in whose hands it was; or, (2.) In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously betrayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country, by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God. Marvel not if the world hate you, and treat those as deserters who are converts to Christ. 2. The Gibeonites send notice to Joshua of the distress and danger they are in, Jos 10:6. Now they expect benefit from the league they had made with Israel, because, though it was obtained by deceit, it was afterwards confirmed when the truth came out. They think Joshua obliged to help them, (1.) In conscience, because they were his servants; not in compliment, as they had said in their first address (Jos 9:8), We are thy servants, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of their hand to right them. Those that pay allegiance may reasonably expect protection. Thus David pleads with God (Psa 119:94), I am thine, save me; and so may we, if indeed we be his. (2.) In honour, because the ground of their enemies' quarrel with them was the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God (Psa 69:7), For thy sake I have borne reproach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply to Christ, our Joshua, for strength and succour, as Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, Co2 12:8, Co2 12:9.
Tyndale Open Study Notes
7:1–12:24 This second major section of the book includes a record of Joshua’s southern and northern campaigns against two coalitions of Canaanite kings. Joshua’s victories enabled Israel to settle the hill country from Galilee in the north to the Negev in the south. 10:1-43 Gibeon and its neighboring cities occupied a plateau north of Jerusalem (see study note on 7:2). With Gibeon now allied to Israel, control of the plateau and of the central hill country in the vicinity of Gibeon belonged to Israel. Throughout history, whoever has controlled the plateau has, in general, also controlled the hill country. The Canaanite kings had to conquer Gibeon or their cause was lost. 10:1 Adoni-zedek means “master of righteousness” or “my master is righteous.” An earlier king of Jerusalem named Melchizedek (“king of righteousness” or “my king is righteous”) had been “a priest of God Most High” and a friend of Abraham (Gen 14:18-20). However, Adoni-zedek was not a friend to Joshua or a believer in the Lord.
Joshua 10:1
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.
- Scripture
- Sermons
- Commentary
- Adam Clarke
- Keil-Delitzsch
- John Gill
- Matthew Henry
- Tyndale
Adam Clarke Bible Commentary
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, etc., and ראה raah, he saw, it may signify the vision of peace - or, he shall see peace or perfection.
Carl Friedrich Keil and Franz Delitzsch Old Testament Commentary
The report that Joshua had taken Ai, and put it, like Jericho, under the ban, and that the Gibeonites had concluded a treaty with Israel, filled Adonizedek the king of Jerusalem with alarm, as Gibeon was a large town, like one of the king's towns, even larger than Ai, and its inhabitants were brave men. He therefore joined with the kings of Hebron, Jarmuth, Lachish, and Eglon, to make a common attack upon Gibeon, and punish it for its alliance with the Israelites, and at the same time to put a check upon the further conquests of Israel. Adonizedek, i.e., lord of righteousness, is synonymous with Melchizedek (king of righteousness), and was a title of the Jebusite kings, as Pharaoh was of the Egyptian. Jerusalem, i.e., the founding or possession of peace, called Salem in the time of Abraham (Gen 14:18), was the proper name of the town, which was also frequently called by the name of its Canaanitish inhabitants Jebus (Jdg 19:10-11; Ch1 11:4), or "city of the Jebusite" (Ir-Jebusi, Jdg 19:11), sometimes also in a contracted form, Jebusi (היבוּסי, Jos 18:16, Jos 18:28; Jos 15:8; Sa2 5:8). (Note: In our English version, we have the Hebrew word itself simply transposed in Jos 18:16, Jos 18:28; whilst it is rendered "the Jebusite" in Jos 15:8, and "the Jebusites" in Sa2 5:8. - Tr.) On the division of the land it was allotted to the tribe of Benjamin (Jos 18:28); but being situated upon the border of Judah (Jos 15:8), it was conquered, and burned by the sons of Judah after the death of Joshua (Jdg 1:8). It was very soon taken again and rebuilt by the Jebusites, whom the sons of Judah were unable to destroy (Jos 15:63; Jdg 19:10-12), so that both Benjaminites and Judahites lived there along with the Jebusites (Jdg 1:21; Jos 15:63); and the upper town especially, upon the summit of Mount Zion, remained as a fortification in the possession of the Jebusites, until David conquered it (Sa2 5:6.), made it the capital of his kingdom, and called it by his own name, "the city of David," after which the old name of Jebus fell into disuse. Hebron, the town of Arba the Anakite (Jos 14:15, etc.; see at Gen 23:2), was twenty-two Roman miles south of Jerusalem, in a deep and narrow valley upon the mountains of Judah, a town of the greatest antiquity (Num 13:22), now called el Khalil, i.e., the friend (of God), with reference to Abraham's sojourn there. The ruins of an ancient heathen temple are still to be seen there, as well as the Haram, built of colossal blocks, which contains, according to Mohammedan tradition, the burial-place of the patriarchs (see at Gen 23:17). Jarmuth, in the lowlands of Judah (Jos 15:35; Neh 11:29), according to the Onom. (s. v. Jermus) a hamlet, Jermucha (Ἰερμοχωῶς), ten Roman miles from Eleutheropolis, on the road to Jerusalem, is the modern Jarmuk, a village on a lofty hill, with the remains of walls and cisterns of a very ancient date, the name of which, according to Van de Velde (Mem. pp. 115-6), is pronounced Tell 'Armuth by the Arabs (see Rob. Pal. ii. p. 344). Lachish, in the lowlands of Judah (Jos 15:39), was fortified by Rehoboam (Ch2 11:9), and besieged by Sennacherib and Nebuchadnezzar (Kg2 18:14; Kg2 19:8; Jer 34:7), and was still inhabited by Jews after the return from the captivity (Neh 11:30). It is probably to be found in Um Lakis, an old place upon a low round hill, covered with heaps of small round stones thrown together in great confusion, containing relics of marble columns; it is about an hour and a quarter to the west of Ajlun, and seven hours to the west of Eleutheropolis. (Note: It is true that Robinson dispute the identity of Um Lakis with the ancient Lachish (Pal. ii. p. 388), but "not on any reasonable ground" (Van de Velde, Mem. p. 320). The statement in the Onom. (s. v. Lochis), that it was seven Roman miles to the south of Eleutheropolis, cannot prove much, as it may easily contain an error in the number, and Robinson does not admit its authority even in the case of Eglon (Pal. ii. p. 392). Still less can Knobel's conjecture be correct, that it is to be found in the old place called Sukkarijeh, two hours and a half to the south-west of Beit Jibrin (Eleutheropolis), as Sukkarijeh is on the east of Ajlun, whereas, according to Jos 10:31-36, Lachish is to be sought for on the west of Eglon.) Eglon: also in the lowlands of Judah (Jos 15:39). The present name is Ajln, a heap of ruins, about three-quarters of an hour to the east of Um Lakis (see Rob. Pal. ii. p. 392, and Van de Velde, Mem. p. 308). In the Onom. (s. v. Eglon) it is erroneously identified with Odollam; whereas the situation of Agla, "at the tenth stone, as you go from Eleutheropolis to Gaza" (Onom. s. v. Βηθαλαΐ́μ, Bethagla), suits Eglon exactly.
John Gill Bible Commentary
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 possession of it: and Jerusalem signifies "the possession of Salem" (w), and in memory of this its ancient name, the Jews say (x), they do not put "jod" in Jerusalem between "lamed" and "mem"; though some make the signification of it, "they shall see peace" (y); and others, nearer to its old name, and with respect to it, "fear Salem", O ye enemies. Now the king of this place had heard how Joshua had taken Ai, and had utterly destroyed it; which, being nearer to him than Jericho, the more alarmed him: as he had done to Jericho and her king, so he had done to Ai and her king; burnt the one, and slew the other; and this terrified him, lest he and his city should undergo the same fate: and how the inhabitants of Gibeon had made peace with Israel, and were among them; which as it weakened the interest of the kings of Canaan, might set an example to other places to do the like. Abarbinel suggests, that the Gibeonites making peace with Israel secretly, without the knowledge of their king, as he supposes, made Adonizedek fearful, lest his subjects should do the like; the Jewish chronologers say (z), that these three acts respecting Jericho, Ai, and Gibeon, were all finished within three months. (w) Reland, p. 833. (x) Gloss. in T. Bab. Taanith, fol. 16. 1. (y) Vid. Stockium, p. 480. (z) Seder Olam Rabba, c. 11. p. 31.
Matthew Henry Bible Commentary
Joshua and the hosts of Israel had now been a good while in the land of Canaan, and no great matters were effected; they were made masters of Jericho by a miracle, of Ai by stratagem, and of Gibeon by surrender, and that was all; hitherto the progress of their victories had not seemed proportionable to the magnificence of their entry and the glory of their beginnings. Those among them that were impatient of delays, it is probable, complained of Joshua's slowness, and asked why they did not immediately penetrate into the heart of the country, before the enemy could rally their forces to make head against them, why they stood trifling, while they were so confident both of their title and of their success. Thus Joshua's prudence, perhaps, was censured as slothfulness, cowardice, and want of spirit. But, 1. Canaan was not to be conquered in a day. God had said that by little and little he would drive out the Canaanites, Exo 23:30. He that believeth will not make haste, or conclude that the promise will never be performed because it is not performed so soon as he expected. 2. Joshua waited for the Canaanites to be the aggressors; let them first make an onset upon Israel, or the allies of Israel, and then their destruction will be, or at least will appear to be, the more just and more justifiable. Joshua had warrant sufficient to set upon them, yet he stays till they strike the first stroke, that he might provide for honest things in the sight, not only of God, but of men; and they would be the more inexcusable in their resistance, now that they had seen what favour the Gibeonites found with Israel. 3. It was for the advantage of Israel to sit still awhile, that the forces of these little kings might unite in one body, and so might the more easily be cut off at one blow. This God had in his eye when he put it into their hearts to combine against Israel; though they designed thereby to strengthen one another, that which he intended was to gather them as sheaves into the floor, to fall together under the flail, Mic 4:12. Thus oftentimes that seeming paradox proves wholesome counsel, Stay awhile, and we shall have done the sooner. After Israel had waited awhile for an occasion to make war upon the Canaanites, a fair one offers itself. 1. Five kings combine against the Gibeonites. Adoni-zedec king of Jerusalem was the first mover and ring-leader of this confederacy. He had a good name (it signifies lord of righteousness), being a descendant perhaps from Melchizedek, king of righteousness; but, notwithstanding the goodness of his name and family, it seems he was a bad man, and an implacable enemy to the posterity of that Abraham to whom his predecessor, Melchizedek, was such a faithful friend. He called upon his neighbours to join against Israel either because he was the most honourable prince, and had the precedency among these kings (perhaps they had some dependence upon him, at least they paid a deference to him, as the most public, powerful, and active man they had among them), or because he was first or most apprehensive of the danger his country was in, not only by the conquest of Jericho and Ai, but the surrender of Gibeon, which, it seems, was the chief thing that alarmed him, it being one of the most considerable frontier towns they had. Against Gibeon therefore all the force he would raise must be leveled. Come, says he, and help me, that we may smite Gibeon. This he resolves to do, either, (1.) In policy, that he might retake the city, because it was a strong city, and of great consequence to this country in whose hands it was; or, (2.) In passion, that he might chastise the citizens for making peace with Joshua, pretending that they had perfidiously betrayed their country and strengthened the common enemy, whereas they had really done the greatest kindness imaginable to their country, by setting them a good example, if they would have followed it. Thus Satan and his instruments make war upon those that make peace with God. Marvel not if the world hate you, and treat those as deserters who are converts to Christ. 2. The Gibeonites send notice to Joshua of the distress and danger they are in, Jos 10:6. Now they expect benefit from the league they had made with Israel, because, though it was obtained by deceit, it was afterwards confirmed when the truth came out. They think Joshua obliged to help them, (1.) In conscience, because they were his servants; not in compliment, as they had said in their first address (Jos 9:8), We are thy servants, but in reality made servants to the congregation; and it is the duty of masters to take care of the poorest and meanest of their servants, and not to see them wronged when it is in the power of their hand to right them. Those that pay allegiance may reasonably expect protection. Thus David pleads with God (Psa 119:94), I am thine, save me; and so may we, if indeed we be his. (2.) In honour, because the ground of their enemies' quarrel with them was the respect they had shown to Israel, and the confidence they had in a covenant with them. Joshua cannot refuse to help them when it is for their affection to him, and to the name of his God, that they are attacked. David thinks it a good plea with God (Psa 69:7), For thy sake I have borne reproach. When our spiritual enemies set themselves in array against us, and threaten to swallow us up, let us, by faith and prayer, apply to Christ, our Joshua, for strength and succour, as Paul did, and we shall receive the same answer of peace, My grace is sufficient for thee, Co2 12:8, Co2 12:9.
Tyndale Open Study Notes
7:1–12:24 This second major section of the book includes a record of Joshua’s southern and northern campaigns against two coalitions of Canaanite kings. Joshua’s victories enabled Israel to settle the hill country from Galilee in the north to the Negev in the south. 10:1-43 Gibeon and its neighboring cities occupied a plateau north of Jerusalem (see study note on 7:2). With Gibeon now allied to Israel, control of the plateau and of the central hill country in the vicinity of Gibeon belonged to Israel. Throughout history, whoever has controlled the plateau has, in general, also controlled the hill country. The Canaanite kings had to conquer Gibeon or their cause was lost. 10:1 Adoni-zedek means “master of righteousness” or “my master is righteous.” An earlier king of Jerusalem named Melchizedek (“king of righteousness” or “my king is righteous”) had been “a priest of God Most High” and a friend of Abraham (Gen 14:18-20). However, Adoni-zedek was not a friend to Joshua or a believer in the Lord.