King Adonizedek of Jerusalem forms an alliance with four other Amorite kings to attack Gibeon, who had made peace with Israel. Joshua responds to Gibeon's plea, and the LORD intervenes with a great slaughter, including hailstones and causing the sun and moon to stand still for a full day. Joshua then captures and executes the five kings, proceeding to conquer and utterly destroy Makkedah, Libnah, Lachish, Eglon, Hebron, and Debir, as the LORD fought for Israel.
When Adoni-Tzedek king of Yerushalayim heard how Y'hoshua had taken 'Ai and utterly destroyed it - he had done the same to 'Ai and its king as he had done to Yericho and its king - and how the inhabitants of Giv'on had made peace with Isra'el and were living among them,
So Adoni-Tzedek king of Yerushalayim sent this message to Hoham king of Hevron, Pir'am king of Yarmut, Yafia king of Lakhish and D'vir king of 'Eglon:
So the five kings of the Emori - the kings of Yerushalayim, Hevron, Yarmut, Lakhish and 'Eglon - got together, went up with all their armies, pitched camp against Giv'on and made war against it.
The people of Giv'on sent a message to Y'hoshua at their camp in Gilgal that said, "Don't ignore your servants! Come up to us quickly, and save us! Help us, because all the kings of the Emori living in the hills have gotten together to fight us."
ADONAI threw them into confusion before Isra'el and defeated them in a great slaughter at Giv'on, pursuing them along the road that goes up from Beit-Horon, and beating them back to 'Azekah and all the way to Makkedah.
As they fled before Isra'el down the road to Beit-Horon, ADONAI threw huge hailstones down on them all the way to 'Azekah, and they died; more died because of the hail than because Isra'el had killed them with the sword.
Then, on the day ADONAI handed over the Emori to the people of Isra'el, Y'hoshua spoke to ADONA I; in the sight of Isra'el he said, "Sun, stand motionless over Giv'on! Moon, you too, over Ayalon Valley!"
This is written in the book of Yashar. The sun stood still in the sky and was in no rush to set for nearly a whole day. There has never been a day like that before or since, when ADONAI listened to the voice of a man; it happened because ADONAI was fighting on Isra'el's behalf.
However, you, don't wait, but keep chasing your enemies, and attack those farthest in the rear. Don't allow them to return to their cities, because ADONAI has handed them over to you."
After Y'hoshua and the people of Isra'el had finished killing them off in a very great slaughter, till they had been destroyed, and the remaining remnant had entered the fortified cities,
After they had brought the five kings to Y'hoshua, he summoned all the men of Isra'el and said to the commanders of the soldiers who had gone with him, "Come here and put your feet on the necks of these kings." They came and put their feet on their necks.
Y'hoshua said to them, "Don't be afraid or confused, but be strong and bold, because this is what ADONAI will do to all your enemies that you fight against."
At sunset Y'hoshua gave an order, and they lowered them from the trees and threw them into the cave where they had hidden themselves, then laid big stones at the mouth of the cave; and there they remain to this day.
Y'hoshua captured Makkedah that day, defeating it and its king by the sword. He completely destroyed them, everyone there - he left no one; and he did to the king of Makkedah what he had done to the king of Yericho.
ADONAI also handed it and its king over to Isra'el. He defeated it with the sword, everyone there - he left no one, and he did to its king what he had done to the king of Yericho.
They captured it, defeating it with the sword, including its king, its villages and everyone there; he left no one, exactly as he had done to 'Eglon; but he completely destroyed it and everyone there.
They captured it, its king and all its villages, defeating them with the sword and utterly destroying everyone there; he left no one. He did to D'vir and it king as he had done to Hevron and as he had done to Livnah and its king.
So Y'hoshua attacked all the land - the hills, the Negev, the Sh'felah and the mountain slopes - and all their kings; he left none but completely destroyed everything that breathed, as ADONAI the God of Isra'el had ordered.
Then Y'hoshua returned, and all Isra'el with him, to the camp at Gilgal.
Study Notes for Joshua 10
Verse 1
Adonizedek, King of Jerusalem, leads this coalition. Jerusalem was strategically important and its ruler feared Israel's success (Jericho/Ai) and the defection of Gibeon, a powerful city-state that controlled important trade routes.
Verse 3
This alliance involved the five major Amorite city-states in the southern hill country. Their decision to attack Gibeon rather than confront Israel directly shows their concern over Israel’s covenant relationship with the Gibeonites.
Verse 5
The term 'Amorites' is used broadly here to describe the pre-Israelite inhabitants of the central and southern hill country, although specific groups like the Hittites and Canaanites were also present.
Verse 8
This divine assurance, given before the battle, confirms that the victory is guaranteed by God. This promise reinforces the theme that the conquest is fundamentally the Lord’s war, not merely Joshua’s military campaign.
Verse 9
The rapid, all-night march from Gilgal to Gibeon (a distance of about 20 miles uphill) demonstrates Joshua's tactical initiative and his commitment to honoring the covenant made with the Gibeonites (9:15).
Verse 10
The Lord ‘discomfited’ them, meaning He threw the enemy into confusion and panic, initiating the rout that Israel then capitalized upon.
Verse 11
The hailstones represent a direct, supernatural intervention by God (a theophany, or manifestation of God’s power). The text emphasizes that more enemies perished by this divine judgment than by the Israelite army’s swords.
Verse 12
Joshua’s command reflects an extraordinary moment of faith, demanding the lengthening of daylight to ensure the complete and decisive destruction of the enemy forces before they could reach the protection of their cities.
Verse 13
The 'book of Jasher' was a lost collection of ancient Hebrew poems or heroic songs, cited here to confirm the magnitude and notoriety of this miraculous event. The theological point is God's absolute power over creation on behalf of His people.
Verse 14
This verse highlights the uniqueness of the miracle, underscoring Joshua’s exceptional status as a leader whose spoken request was answered by God to secure a military objective.
Verse 15
This verse concludes the narrative of the main battle and the pursuit. Some scholars view it as a literary bracket, anticipating the full return to Gilgal (v. 43) after the subsequent city campaigns.
Verse 24
Placing feet upon the necks of defeated kings was a powerful symbolic act in the ancient Near East, signifying total domination, humiliation, and the transfer of sovereignty. It served as a visible reassurance to the Israelite captains.
Verse 25
Joshua uses the public execution as a teaching moment, applying the immediate military victory to a general principle: God will grant Israel victory over all future enemies.
Verse 26
The kings were subsequently hanged as a public warning, but in accordance with Deuteronomic law (Deut. 21:23), they had to be taken down and buried before sunset to avoid defiling the land.
Verse 28
Makkedah is the first of a series of southern cities destroyed. The phrase 'utterly destroyed' (Heb. herem) refers to the dedication of the city and its inhabitants wholly to God, usually through destruction, as commanded by the covenant law.
Verse 33
Horam, King of Gezer, intervened to assist Lachish, demonstrating a broader regional solidarity against Israel. Gezer was a key fortress city, often under Egyptian influence, located strategically between the coastal plain and the hill country.
Verse 40
This verse summarizes the scope of the campaign, covering the major geographical regions of the southern territory: the central hill country, the Negev (south), the Shephelah (vale), and the springs/foothills. The destruction was carried out precisely as God commanded.
Verse 42
The rapid success of this extensive campaign is explicitly attributed to divine intervention. The theological message is clear: the victories were accomplished 'at one time' because the Lord God of Israel fought for Israel.
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