Joshua 10:1

KJV

¶ 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;

KJV (with Strong's)

Now it came to pass, when Adonizedek {H139} king {H4428} of Jerusalem {H3389} had heard {H8085} how {H3588} Joshua {H3091} had taken {H3920} Ai {H5857}, and had utterly destroyed {H2763} it; as he had done {H6213} to Jericho {H3405} and her king {H4428}, so he had done {H6213} to Ai {H5857} and her king {H4428}; and how the inhabitants {H3427} of Gibeon {H1391} had made peace {H7999} with Israel {H3478}, and were among {H7130} them;

Complete Jewish Bible

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,

Berean Standard Bible

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.

American Standard Version

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;

Commentary

### SUMMARY
Joshua 10:1 marks a critical turning point in Israel's conquest of Canaan, revealing the profound and fearful reaction of Adonizedek, the Amorite king of Jerusalem, to the recent, decisive victories of Joshua and the Israelite army. This verse details how the news of Israel's complete destruction of Jericho and Ai, along with their kings, coupled with the unexpected peace treaty between Israel and the strategically important city of Gibeon, galvanized the southern Canaanite kingdoms into forming a formidable confederation against Israel, setting the stage for one of the most significant battles of the conquest narrative.

### CONTEXT
* **Literary Context:** Joshua 10:1 immediately follows the account of the Gibeonite deception in [Joshua 9](/joshua/9 "Joshua 9 - The Gibeonite Deception"). In that chapter, the Gibeonites, fearing Israel's reputation, tricked Joshua into making a peace treaty, violating the divine command to utterly destroy the inhabitants of the land. This treaty, though problematic, inadvertently serves to isolate other Canaanite city-states and provoke their unified response. Prior to this, [Joshua 6](/joshua/6 "Joshua 6 - The Fall of Jericho") and [Joshua 8](/joshua/8 "Joshua 8 - The Conquest of Ai") detail the miraculous fall of Jericho and the strategic capture and destruction of Ai, respectively. These events established Israel's military prowess and, more importantly, the terrifying power of their God, setting the stage for the widespread fear described in this verse. The verse itself acts as a narrative pivot, transitioning from individual city conquests and the Gibeonite treaty to the formation of a unified Canaanite resistance, leading directly into the major battle described in the remainder of [Joshua 10](/joshua/10 "Joshua 10 - The Sun Stands Still").

* **Historical & Cultural Context:** The Canaanite landscape in the Late Bronze Age was characterized by numerous independent city-states, each with its own king, army, and sphere of influence. These city-states often formed shifting alliances for mutual defense or conquest. Jerusalem, even in this early period, was a significant stronghold, strategically located in the central highlands, commanding important trade routes. The concept of "utterly destroying" (Hebrew: _ḥērem_) was a practice, though divinely commanded for Israel, not entirely unique in the ancient Near East, where conquering armies sometimes annihilated populations or dedicated spoils to their gods. However, Israel's _ḥērem_ was distinct in its theological basis: it was an act of divine judgment against the extreme wickedness of the Canaanites and a means to prevent Israel from being corrupted by their idolatrous practices, as commanded in [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - Command to Destroy Nations"). The news of such complete destruction, particularly of powerful cities like Jericho and Ai, would have sent shockwaves through this network of city-states, creating a climate of intense fear and prompting desperate measures for survival.

* **Key Themes:** This verse powerfully illustrates several key themes central to the book of Joshua. Firstly, the **sovereignty and faithfulness of God** are paramount; Israel's victories are not merely military achievements but demonstrations of Yahweh fighting for His people, fulfilling His covenant promises to give them the land. Secondly, the theme of **divine judgment** is evident in the "utter destruction" of the Canaanite cities, which serves as a testament to God's righteous wrath against sin and idolatry, as outlined in [Leviticus 18:24-28](/leviticus/18-24 "Leviticus 18:24-28 - Abominations of the Land"). Thirdly, the **fear of the Lord** (or in this case, the fear of what the Lord was doing through Israel) is a recurring motif throughout the conquest narrative, as seen in the reactions of Rahab in [Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Confession") and the inhabitants of the land in [Exodus 15:14-16](/exodus/15-14 "Exodus 15:14-16 - The Song of the Sea"). Finally, the **consequences of obedience (and disobedience)** are highlighted; Israel's obedience led to overwhelming victories, while the Gibeonite deception, though initially problematic, ultimately served God's larger purpose by provoking a unified enemy, allowing Israel to confront multiple kings at once.

### EXPOSITION AND ANALYSIS

#### Key Word Analysis
* **utterly destroyed (Hebrew, חָרַם, _ḥāram_):** This verb signifies a complete devotion or dedication to God, often in the context of destruction. When applied to cities and their inhabitants in the conquest narratives, it means to set them apart for destruction as an act of divine judgment, leaving no survivors and taking no plunder for personal gain. It underscores the severity of God's judgment against the Canaanite wickedness and Israel's role as the instrument of that judgment. This was not mere military conquest but a theological act, preventing the spiritual contamination of Israel by the idolatrous practices of the land.
* **made peace (Hebrew, כָּרַת בְּרִית, _kārat bĕrît_):** Literally meaning "cut a covenant," this phrase refers to the ancient practice of forming a binding agreement or treaty, often involving the cutting of animals as a solemn oath. In this context, it highlights the Gibeonites' successful deception that led to a formal, unbreakable alliance with Israel. The news of this covenant was particularly alarming to Adonizedek because it meant a powerful, strategically located city had defected to the Israelite side, disrupting the regional balance of power and exposing the southern kingdoms to direct attack.

#### Verse Breakdown
* **"Now it came to pass, when Adonizedek king of Jerusalem had heard":** This opening clause immediately establishes the narrative's focus on the reaction of a key Canaanite leader. Adonizedek, whose name means "my lord is righteousness" or "my lord is Zedek" (a Canaanite deity), is presented as the central figure whose awareness of Israel's actions precipitates the next major conflict. His position as "king of Jerusalem" signifies his importance and the strategic significance of his city, making his reaction a bellwether for the wider Canaanite response.
* **"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;":** This segment details the specific news that reached Adonizedek. The repetition of "utterly destroyed" and "her king" emphasizes the completeness and ruthlessness of Israel's conquest, highlighting that not only were the cities annihilated, but their leadership, the very symbols of their independent power, were also eliminated. This consistent pattern of total victory, especially after the initial setback at Ai, would have confirmed Israel's formidable and terrifying reputation, signaling that resistance was futile by conventional means.
* **"and how the inhabitants of Gibeon had made peace with Israel, and were among them;":** This final piece of intelligence is equally, if not more, alarming than the destruction of Ai and Jericho. Gibeon was a powerful Hivite city, "greater than Ai, and all the men thereof were mighty" ([Joshua 10:2](/joshua/10-2 "Joshua 10:2 - Gibeon's Strength")). Their decision to "make peace" (i.e., form a covenant) with Israel, even through deception, meant that a significant regional power had switched allegiance. This not only provided Israel with a strategic foothold deep within Canaanite territory but also created a dangerous precedent and a direct threat to the remaining southern kingdoms, prompting their urgent need to act.

#### Literary Devices
Joshua 10:1 effectively employs several **literary devices** to set the scene for the ensuing conflict. **Repetition** is prominent in the phrase "as he had done to Jericho and her king, so he had done to Ai and her king," which underscores the consistent and devastating pattern of Israel's conquests, thereby amplifying the sense of dread and inevitability for the Canaanites. The verse also utilizes **foreshadowing**, as Adonizedek's hearing of these events directly precipitates the formation of the Amorite confederation and the major battle that follows, signaling to the reader that a significant confrontation is imminent. There is also an element of **irony** in the Gibeonite peace treaty, which, though a result of deception and initially a source of trouble for Israel, ultimately serves to isolate the other Canaanite city-states and provoke a unified, desperate response, which God then uses for His purposes of conquest. The king of Jerusalem, whose name implies "righteousness," is ironically leading a coalition against the righteous purposes of God.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 10:1 serves as a powerful testament to the far-reaching impact of God's work through His people. The news that reached Adonizedek was not merely of military might, but of a divine force at work, fulfilling ancient promises. This verse underscores the theme of divine judgment against the wickedness of the Canaanite nations, illustrating God's faithfulness to His covenant with Abraham to give his descendants the land, while simultaneously executing justice upon its corrupt inhabitants. The fear gripping the Canaanite kings is a direct consequence of witnessing God's power in action, echoing the widespread dread of Yahweh that preceded Israel's entry into the land. This fear, rather than leading to repentance, hardens their hearts and provokes a desperate, unified resistance, setting the stage for God to demonstrate His power even more dramatically.

* [Exodus 15:14-16](/exodus/15-14 "Exodus 15:14-16 - The Fear of Nations")
* [Deuteronomy 7:1-6](/deuteronomy/7-1 "Deuteronomy 7:1-6 - Command for Holy War")
* [Joshua 9:3-15](/joshua/9-3 "Joshua 9:3-15 - The Gibeonite Deception")

### REFLECTION AND APPLICATION
Joshua 10:1 reminds us that the actions of God's people, especially when aligned with His will, have ripple effects far beyond our immediate sight. Just as the news of Israel's victories spread and provoked a reaction, so too does the testimony of God's work in and through believers today. Our obedience, our faith, and the spiritual victories God grants us can impact those around us, sometimes inspiring awe, other times provoking opposition. This verse challenges us to consider the "news" we are spreading about God through our lives. Are we living in such a way that the world takes notice of God's power and presence? It also highlights the reality that spiritual progress often invites increased opposition. When God is moving powerfully, spiritual forces of darkness will inevitably react. This should not deter us but rather remind us to remain steadfast in our reliance on God, knowing that He is ultimately sovereign over all reactions and will use even opposition to further His purposes.

#### Questions for Reflection
* **What "news" about God's power and presence is your life communicating to those around you?**
* **How do you typically react when your obedience to God leads to increased opposition or challenges?**
* **In what ways might God be using seemingly negative or deceptive situations (like the Gibeonite treaty) to ultimately advance His larger, sovereign plan?**

### FAQ

**Why was Adonizedek's reaction so significant, and why Jerusalem?**

Answer: Adonizedek's reaction was highly significant because Jerusalem, even in this early period, was a prominent and strategically important city in the central highlands of Canaan. Its king, Adonizedek, was likely a powerful regional leader, and his decision to form a confederation indicated a widespread recognition of the existential threat posed by Israel. The news of Israel's complete destruction of Jericho and Ai, coupled with the Gibeonite treaty, meant that Israel was not just a passing threat but a permanent, formidable force. Jerusalem's location made it a natural rallying point for the southern kingdoms, and its king's initiative demonstrated the extreme fear and desperation gripping the Canaanite leadership, setting the stage for a major regional conflict that would determine the fate of the southern part of the land.

**What was the significance of the Gibeonite peace treaty in provoking this reaction?**

Answer: The Gibeonite peace treaty, though made through deception, was a critical factor in provoking Adonizedek's reaction. Gibeon was a large and powerful city, described in [Joshua 10:2](/joshua/10-2 "Joshua 10:2 - Gibeon's Strength") as "greater than Ai, and all the men thereof were mighty." Their decision to "make peace" with Israel, effectively defecting to the Israelite side, created a dangerous precedent and a strategic vulnerability for the other Canaanite city-states. It meant that Israel now had an ally deep within Canaanite territory, disrupting the regional balance of power and exposing the southern kingdoms to direct attack. This alliance was perceived as a betrayal and a direct threat to the remaining independent Canaanite cities, compelling them to unite in a desperate attempt to resist Israel's advance.

### CHRIST-CENTERED FULFILLMENT
Joshua 10:1, with its depiction of a powerful king reacting with fear and forming a coalition against God's advancing kingdom, finds profound Christ-centered fulfillment. Adonizedek, whose name means "my lord is righteousness," ironically leads a charge against the true King of Righteousness. Just as Joshua led Israel to conquer the land, so Jesus, the greater Joshua, leads His people in a spiritual conquest, not of physical territory, but of the dominion of sin and death. The fear that gripped the Canaanite kings foreshadows the ultimate triumph of Christ over all opposing powers. In [Colossians 2:15](/colossians/2-15 "Colossians 2:15 - Triumph over Principalities"), we read that Christ "disarmed the rulers and authorities and put them to open shame, by triumphing over them in him." The "utter destruction" of Jericho and Ai by Israel prefigures Christ's decisive victory over the spiritual strongholds of evil, as He came to destroy the works of the devil ([1 John 3:8](/1_john/3-8 "1 John 3:8 - Purpose of Christ's Coming")). The Gibeonite peace treaty, though imperfect, hints at the new covenant of peace that Christ establishes, inviting all nations, even former enemies, into reconciliation with God through His blood ([Ephesians 2:14-16](/ephesians/2-14 "Ephesians 2:14-16 - Christ Our Peace")). Ultimately, Joshua's earthly conquests point to the eschatological victory of Christ, the true King of Jerusalem ([Revelation 19:11-16](/revelation/19-11 "Revelation 19:11-16 - The Rider on the White Horse")), who will establish His eternal kingdom where all enemies are subdued and perfect peace reigns.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

Genesis 14:18

And Melchizedek king of Salem brought forth bread and wine: and he [was] the priest of the most high God.

Joshua 8:2

And thou shalt do to Ai and her king as thou didst unto Jericho and her king: only the spoil thereof, and the cattle thereof, shall ye take for a prey unto yourselves: lay thee an ambush for the city behind it.

Joshua 6:21

And they utterly destroyed all that [was] in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.

Joshua 11:19

There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon: all [other] they took in battle.

Joshua 11:20

For it was of the LORD to harden their hearts, that they should come against Israel in battle, that he might destroy them utterly, [and] that they might have no favour, but that he might destroy them, as the LORD commanded Moses.

Joshua 8:22

And the other issued out of the city against them; so they were in the midst of Israel, some on this side, and some on that side: and they smote them, so that they let none of them remain or escape.

Joshua 8:29

And the king of Ai he hanged on a tree until eventide: and as soon as the sun was down, Joshua commanded that they should take his carcase down from the tree, and cast it at the entering of the gate of the city, and raise thereon a great heap of stones, [that remaineth] unto this day.