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Battle of Gibeon. 12. Station of the sun. 16. Conquest of southern Canaan. Joshua 10:1. When Adonizedek, king of Jerusalem, heard that Jesus had taken Ai and condemned it, and that he had done the same to Ai and its king, as he had done to Jericho and its king, and that the inhabitants of Gibeon had made peace [with Jesus and] with Israel and remained among them, Joshua 10:2. Then he was very afraid, because Gibeon [was] a large city, like one of the royal cities, and larger than Ai, and all its inhabitants were brave people. Joshua 10:3. Therefore Adonizedek king of Jerusalem sent to Goham king of Hebron, and to Tiram king of Jarmuth, and to Japhi king of Lachish, and to Debir king of Eglon, saying: Joshua 10:4. come to me and help me to defeat Gibeon because it has made peace with Joshua and the children of Israel. Joshua 10:5. They assembled, and the five kings of the Amorites went: the king of Jerusalem, the king of Hebron, the king of Jarmuth, the king of Lachish, the king of Eglon, they and all their army, and encamped near Gibeon to fight against it. The militant movement against the Israelites, which engulfed the Canaanite kings (Josh. 9:1), intensified even more due to the news of the transition to the side of the first Gibeon, which opened them the entrance to the very middle of the country. The one closest to Gibeon, Adonizedek, the king of Jerusalem, felt the threatening danger before others, who turned for help to the kings of Hebron, Jarmuth, Lachish and Eglon to conquer Gibeon. Jerusalem, identical with Salem (see Gen. 14:18), in ancient times also bore the name Jebus (Josh. 15:8, 18:28) from the Canaanite tribe that lived in it, and from the time of David bore his name (2 Sam. 5:9). For Hebron, see Gen. 13:18. Jarmuth, currently the village of Yarmouk with the remains of the walls of the ancient city, was located on the western side of the Judean mountains, 14 versts west of Bethlehem, later it belonged to the tribe of Judah (Joshua 15:35). Lachish, which was then also in the inheritance of the tribe of Judah (Joshua 15:39), was a fortified city during the time of Joshua, who took it only “the next day” after attacking it (Joshua 10:32), which is not said about the conquest of other cities. It was located northeast of Gaza in the plain (Shephelah), on the hill of Umm Lakis, now covered with ruins. Excavations carried out by the German scientist Petri in 1890 showed the great antiquity of this city, which at the beginning of its historical existence was destroyed and rebuilt from its ruins eight times. The beginning of the city dates back to 1700 BC. Eglon was located near Lachish, to the east of it. The low hill in the middle of the plain on which it was located is called Ajlyun. Joshua 10:6. The inhabitants of Gibeon sent to Jesus to the camp [of Israel], to Gilgal, saying: Do not take your hand away from your servants; come to us quickly, save us and give us help; for all the kings of the Amorites who dwell on the mountains are gathered against us. Joshua 10:7. Jesus went out from Gilgal himself, and with him all the people capable of war, and all the brave men. Joshua 10:8. And the Lord said to Jesus, Do not be afraid of them, for I have given them into your hand; not one of them will stand before you. Joshua 10:9. And Jesus came upon them suddenly, [because] he had been walking all night from Gilgal. The forces of Gibeon and its three allied cities were not enough to successfully fight the kings of southern Canaan, who owned fortified cities and had an army accustomed to war, as the Gibeonites expressed when they sent Joshua to tell him that “all the kings of the Amorites who dwell on the mountains were gathered against them.” The defense of the allied cities required the Israelis to exert their full strength; for the first time they had to engage in battle with the united forces of the Canaanite kings, on the outcome of which the solution to the question of their position in the land of Canaan depended. Joshua fully understood the importance of the upcoming battle, which is rightly ranked among the greatest battles in the history of mankind, 84 and therefore he moved all his forces against the enemies, “all the people capable of war,” and all the brave men. The Lord, through a special revelation, encouraged the Israeli leader with the promise of His omnipotent help, in the hope of which Joshua quickly, within one night (cf. Joshua 9:17) at the head of his army made a difficult transition from Gilgal to Gibeon (about 17 versts 85 of the way) with an ascent to the mountains, an indication of which is the “walked all night” used about this path) in the Hebrew text the verb “ala”, meaning, in fact, “ascended.” Thanks to this quick transition, the Israeli army attacked the enemy by surprise. Joshua 10:10. The Lord dismayed them at the sight of the Israelites, and they smote them at Gibeon with a great slaughter, and pursued them along the road to the high place of Bethhoron, and smote them as far as Azek and as far as Makked. An unexpected attack in the deepest morning (see explanation to Joshua 10:12) from the Israelites, confident in divine help, had a striking effect on the allied troops; they could not withstand the blow and suffered a severe defeat under the walls of Gibeon. The biblical writer, expressing, of course, the views of the participants in the battle, completely attributes this victory to the Lord. “The Lord dismayed them at the sight of the Israelites *1 and... struck 86 them in Gibeon with a great defeat.” Joshua 10:11. When they fled from the Israelites along the slope of Mount Bethoron, the Lord threw large stones [hail] at them from heaven as far as Azek, and they died; There were more of those who died from the hailstones than those whom the children of Israel killed with the sword [in battle]. Here the biblical writer explains how the Lord “pursued and smote” (Josh. 10:10) the Canaanite warriors when, after the defeat in Gibeon, they fled and headed along the road that ran near Gibeon, west to the famous Bethoron rise (in Hebrew - “maale”, in the LXX ἀναβασις - “sunrise”), located between upper (Joshua 16:5) and lower (Joshua 16:3) Beth-Oron. The position of both of these cities is quite known: the first was located on the site of the present village of Bet Urel-Foka, the second - Bet Uret-Tabta; the first was located on a high ledge of a mountain, between two valleys to the west of Gibeon, about 10 versts (2 hours' journey). Between upper and lower Beth Oron there is a steep, uneven, hour-long climb (or descent) between overhanging mountains. When the warriors of the Canaanite kings rushed along this descent into the valley, the Lord “threw large stones at them from heaven.” The latter in the LXX and in the book of Sirach (Sir.46:7) are understood in the sense of large hailstones (λίθοι χαλάζης - “hailstones”) falling from a thundercloud, which served as a weapon to defeat the Canaanite army. The fall of such an unusually large hail, causing injury and death, in itself does not constitute, of course, anything exceptional or unique. The examples of this phenomenon 87 cited from recent times only show the non-exaggeration of what the biblical writer said about “large stones falling from the sky.” And the fact that this extraordinary hail fell precisely on the Canaanite warriors, who were seeking salvation in flight, serves as an indication of the highest help that the Lord sent to his people in their fight against their enemies. The hail cloud dealt fatal blows to the Canaanite army upon its exit from the Bethhoron gorge to Azek and Maked (Joshua 10:10). Both of these cities, which later belonged to the tribe of Judah (Joshua 19:35,41), were located on the plain between the shore of the Mediterranean Sea and the mountains of the tribe of Judah (Joshua 15:33,35), but their very place is not determined with precision: Azekah, based on 1 Samuel 17:1, was not far from the city of Socho or Succoth (for the location of the latter, see Joshua 15:35), and some 88 indicate its place in Deir el-Aashek, 10 versts (8 English miles) north of Soho. Makkeda was, according to some, on the site of the present village of Summeil, 2 1/2 hours' journey northwest of Eleutheropolis 89, according to others - on the site of the village of El-Mugar (which means “cave”), 3 versts (2 English miles) southeast of Ekron (about Ekron, see Joshua 13:3), near which there are caves ( Joshua 10:16), which remain, however, unexplored 90. In any case, the named cities are located southwest of Beth Oron; in the same direction, closer to the latter, lay the vast Aialon Valley, which from the south of the city of Aialon (Joshua 19:42), on the site of the present village of Ialo, stretches to the northeast, towards Beth Oron. Joshua 10:12. Jesus cried out to the Lord on the day that the Lord [God] delivered the Amorites into the hands of Israel, when he defeated them in Gibeon, and they were beaten before the children of Israel, and said before the Israelites: Stand, O sun, over Gibeon, and the moon, over the valley of Aijalon! After the Battle of Gibeon, the Lord, through the prayer of Joshua, accomplished another extraordinary deed, to which the biblical writer dedicated a special small section, as in Chapters III-IV (Joshua 10:12–14), beginning with an indication of the time of the event. It happened on the day on which the Lord “delivered the Amorites,” i.e. the army of the five Canaanite kings - into the hands of Israel,” or, as explained in the Slavic-Russian translation according to the Greek, after the defeat of “them in Gibeon.” The words “when he smote them in Gibeon, and they were slain before the children of Israel” are not in the Hebrew text, but are read in the oldest and many later copies of the LXX translation; they serve as a clearer indication of the time of the event being described. When, according to the meaning of the quoted words of the biblical text, the battle under the walls of Gibeon ended and the enemy defeated here fled in confusion, heading along the road to Bethhoron, then Joshua, pursuing him, saw both a large number of the surviving Canaanite army, and the possibility of his complete defeat in his then state - defeat on that very day, until he recovered and took refuge in his cities. Imbued with this thought and seeing at the same time how high the sun had already risen, Joshua, with the boldness characteristic of people close to God, in the presence of the soldiers surrounding him (“before the Israelites”, literally from Hebrew “before the eyes of Israel”) cried out to the Lord: “let the sun become straight to Gibeon, and the moon straight to the wilds of Elon.” This is how this prayer appeal is conveyed in the LXX translation ( Αιλων ). This translation, literally transmitted in the Slavic Bible, has an advantage over the usual one at the present time: “stand, O sun, over Gibeon, and, O moon, over the valley of Aijalon,” that it fully corresponds to the prayer appeal that was addressed to the Lord, and not to the sun and moon (the Hebrew verb “house” read in these words is placed, one must think, in an indefinite mood, which in Jewish speech was often used, as is known, in imperative meaning, which is why it is grammatically correctly translated in the LXX with the words “let it become”). The Israeli leader pronounced this proclamation, as one might think, at the very time when, pursuing the enemy, he reached the Bethoron Hill and from it he saw in front of him, in the west, a vast plain with the Aialon Valley to the southwest, and in the Beth-Oron Gorge - a mass of the enemy army descending along it, while behind him, on the eastern side, was Gibeon, which he had just left, above which the daylight rose. The sun had already risen quite high since he approached Gibeon in the deep morning of that day, but its brilliance was not yet so strong that the moon completely darkened; its pale circle was still visible on the western side above the Aialon Valley. This position of the heavenly bodies, indicated by the words of Joshua’s proclamation, naturally leads to the idea that the latter was pronounced not in the evening, but in the pre-noon hour, when the sun was still visible in the east and the moon in the west; in the evening, the position of the heavenly bodies would, of course, be the opposite. The purpose of the prayer appeal was for the Lord to continue this happy day, marked by victory, for the complete defeat of the enemy. Expressing this prayer, Joshua used an ordinary turn of phrase, formed under the influence of a simple direct view of the heavenly bodies and their relationship to the earth, which continues to be used to this day, despite the knowledge since the time of Galileo of the scientific position that it is not the sun that moves around the earth, but vice versa. Joshua 10:13. And the sun stood still and the moon stood while the people took revenge on their enemies. Isn’t this what is written in the book of the Righteous One: “the sun stood in the middle of the sky and did not hurry towards the west for almost the whole day”? Joshua 10:14. And there was no such day, neither before nor after that, on which the Lord would listen to the voice of man. For the Lord fought for Israel. Despite the extraordinary nature of the request, it was heard by God and fulfilled: the sunlight continued throughout that time, “as long as the people,” and according to the most ancient Greek copies 91, with which the Slavic Bible agrees here, “God 92 took revenge on his enemies” (or “their”), i.e. while the pursuit of the Canaanite army continued that day. Pointing to the fulfillment of Joshua's prayer appeal, the biblical writer was fully aware of the extraordinary nature of what happened, so he, “fearing that others will not believe this legend, says that it was found in ancient scripture” 93. According to the Hebrew text, with which many of the Greek copies agree (with the exception, however, of the most ancient 94), the biblical writer here refers to the book of the Righteous One, saying: “Is not this written in the book of the Righteous One?” The Book of the Righteous, lost in time immemorial, was named only in 2 Samuel 1:18 as the book in which David’s song on the death of Saul and Jonathan, written in Hebrew verse, was recorded. Neither its writer nor the time of its writing are known. From the fact that the song of David is recorded in it, it does not follow, of course, that this book did not exist before this time or that it was completed in the time of David. This book, one must think, began before the time of this king-songwriter and contained songs from the time of the conquest of the land of Canaan. From the reference to it by the writer Prince. Joshua, it is obvious that the song about the Gibeon victory contained in it was well known among the Israeli people at the time of the writer and could therefore serve as a living reminder of the extraordinary day of this victory. From the book of the Righteous One, the biblical writer cited, as one might think, the words of Joshua's prayer appeal and its fulfillment, contained in the second half of Joshua 10:12 and the first Joshua 10:13 verse, in the construction of which Hebraic commentators see features of Jewish poetic speech 95 corresponding to the nature of this book as containing songs similar to those of David. But further words in the second half of Joshua 10:13 and in Joshua 10:14, written in the usual simple speech of the biblical narrative 96, belong to the writer himself. Joshua. In them he confirms with perfect clarity and immutability what is gleaned from the book of the Righteous One. Anticipating the bewilderment that the described event will arouse, the biblical writer again sets forth in two adjacent sentences the extraordinary event that took place on the day of the Battle of Gibeon. It consisted in the fact that the sun, having reached, as is usually said at the present time, its highest point on the firmament, continued to shine with its full light: “the sun stood in the middle of the sky” or, literally from Hebrew, “in half the sky,” slowly towards sunset, as a result of which this day lasted more than usual “for almost a whole day.” To this presentation of the event, the biblical writer adds an indication of its extraordinary nature in the history of God’s relations with people: “and there was no such day, either before or after that, on which the Lord [so] would listen to the voice of man,” or, according to the LXX translation and Old Slavic, “listened to man” 97. And in conclusion, the biblical writer points out the reason for the Lord’s unprecedented fulfillment of Joshua’s request, which was that “the Lord fought for Israel.” The words “neither before nor after” make it clear that a significant amount of time has already passed since the day of the Gibeon victory, which gave the right to point out the unparalleled nature of the event. Three similar expressions following one after another, in which it is stated, show that the biblical writer really saw an astronomical miracle in the fulfillment of the prayer appeal of Joshua, and really imagined the day of the Battle of Gibeon to be extended more than usual in terms of the action of divine omnipotence. This was the understanding of this event among the ancient Jews, as can be seen from the book. the son of Sirach (Sir.46:5) and the “Antiquities” of Josephus (Jude. Ancient. 5:1, 17), as well as among ancient Christian writers. According to Justin the Philosopher: “Jesus stopped the sun, having been previously renamed by the name of Jesus and having received power from His Spirit” (Conversation with Tryphon, § 113). Procopius of Gas, in extending the day through the prayer of Joshua, sees a prototype of a longer day for fighting enemies, given by Jesus Christ to believers (Migne. Patrologiae graecae. T. LXXXVII, 1021). By what means the Lord prolonged the day of the Gibeon victory remains beyond human knowledge. Joshua 10:15. Then Jesus and all Israel with him returned to the camp, to Gilgal. Comparison of this verse with Joshua 10:43 shows the literal identicalness of their content, and consideration of what follows Joshua 10:15 makes it no less clear that Joshua did not return to Gilgal after pursuing the Canaanites to Azekah (Joshua 10:10), but continued his campaign further to the south and east (Joshua 10:39–40) and only after that returned with his army to Gilgal. From deciding the question of what the return of Joshua to Gilgal, indicated in Joshua 10:15, means according to the current Hebrew text, the Orthodox reader of the Bible is freed from the LXX translation, in the oldest copies of which (in the Vatican and Alexandria) this verse is not read, and according to them, it was not read in our ancient Slavic translation 98 . For the first time in the Slavic translation, it was introduced by the Ostrog reference workers on the basis of the Aldinsky and Complutensian editions 99, based on later Greek lists, the text of which was supplemented by the Hebrew text. Joshua 10:19. But you do not stop [here], but pursue your enemies and destroy the rear of their army and do not let them go into their cities, for the Lord your God has delivered them into your hands.” “Destroy the rear of their army,” i.e. stragglers on the way from the Canaanite army (Deut. 25:13). Joshua himself did not participate, as can be seen from Joshua 10:21, in this persecution, remaining in Makeda. Joshua 10:21. all the people returned to the camp of Joshua at Makked in peace, and no one lifted his tongue against the children of Israel. “No one moved his tongue against the children of Israel...”, i.e. no one disturbed the peace (Ex. 11:7) or offered resistance to them. The Greco-Slavic translation of these words “no one took *2 from the children of Israel...” expresses a different idea that does not correspond to the context of the speech. Joshua 10:24. When these kings were brought out to Jesus, Jesus called all Israel and said to the captains of the soldiers who went with him: Come, put your feet on the necks of these kings. They came up and stepped on their necks with their feet. Joshua 10:25. Jesus said to them: Do not be afraid and do not be dismayed, be strong and courageous; For this is what the Lord will do to all your enemies with whom you fight. The order to the Israelite military commanders to step on the necks of the defeated kings in the presence of the entire army should have clearly indicated to everyone the complete victory over the Canaanites; hence the expression “to make a footstool” (Ps. 109:1). This symbolic rite, which served as an indication of the complete defeat of enemies, was also used in the Byzantine Empire. Joshua 10:26. Then Jesus struck them and killed them and hanged them on five trees; and they hung on the trees until evening. In addition to the shameful rite, the defeated kings were not subjected to torture before death, as was done among other ancient peoples: hanging, as a symbol of a shameful death, was performed on corpses (cf. Joshua 8:29). The same thing, one must think, was done with the king of Maceda. Joshua 10:29. And Joshua and all the Israelites with him went from Makeda to Libnah and fought against Libnah; Joshua 10:30. and the Lord delivered her also into the hands of Israel, [and they took her] and her king, and Joshua destroyed her with the sword, and every living thing that was in her: he left no one in her who would survive [and escape], and he did to her king the same way as he did to the king of Jericho. The place of Libnah, which later belonged to the tribe of Judah and was located on the plain (Joshua 15:33,42), is not determined with precision. In Eusebius and Jerome, Libn is generally indicated in the region of Eleutheropolis, which among geographers of Palestine 100 is usually recognized as identical with Betogabra of the Greco-Roman writers, the current city of Beit Jibrin, which is located southeast of Ascalon 101. In the area of ​​Eleutheropolis, it is in “Arak el Menjie,” as the hill covered with ruins is called, 7 versts (5 English miles), and some indicate the 102nd place of Livna. “This position of Libnah (to the south of Makeda, which is located directly east of Ascalon) is consistent with the fact that Joshua, after the conquest of Maked, headed against Libnah, and from here to Lachish” 103. Joshua 10:31. Joshua and all the Israelites with him went from Libnah to Lachish and encamped near it and fought against it; Joshua 10:32. and the LORD delivered Lachish into the hands of Israel, and he took it the next day, and smote it with the sword, and every living thing that was in it, [and destroyed it] as he had done to Libnah. Joshua 10:33. Then the king of Gazer came to the aid of Lachish Horam; but Jesus smote him and his people [with the sword] so that he left no one with him who would survive [and escape]. Regarding Lachish, see commentary on Joshua 10:3. Speaking about the position of the Gazer king who came to the aid of Lachish, the biblical writer does not mention the capture of the city because, of course, Joshua limited himself to defeating the army, and Gazer, being located significantly north of Lachish (see Joshua 16:3), was left unconquered during this campaign, which, after the conquest of Eglon, then rose from the plain to the mountainous part of southern Canaan (to indicate which in Joshua 10:36 in In the Hebrew text, instead of “went,” it says “went up” - “vaiyaal”). Joshua 10:37. and they took him and smote him with the sword, and his king, and all his cities, and everything that breathed that was in him; He did not leave anyone who would survive, as he did with Eglon: he consigned him and everything that breathed that was in him to the curse. Joshua 10:38. Then Jesus and all Israel with him turned to Debir and fought against him; The name of the Hebron king is not mentioned here, but, without a doubt, it was the successor of the one killed in Makeda, who ascended the throne during the time during which Joshua conquered the above-mentioned cities. During the conquest of Hebron, Debir and other cities, “everything that breathed that was in them” was put to death, i.e. all the inhabitants who were in them, but of the latter, many or some could first retire to other cities or so many caves in mountainous Judea and then, at the end of the campaign, return to their cities, as a result of which the Anakim found themselves in Hebron and Debir according to Joshua 15:14. Joshua 10:40. And Jesus smote all the land of the hills, and of the noon, and of the low places, and of the land that lies by the mountains, and of all their kings: he left none untouched, and consigned every thing that breathed to destruction, as the Lord God of Israel commanded; Joshua 10:41. Joshua smote them from Kadesh-barnea to Gaza, and all the land of Goshen even to Gibeon; Joshua 10:42. and Joshua took all these kings and their lands at once, for the Lord God of Israel fought for Israel. Joshua 10:40–42 provides a general overview of what was conquered by Joshua during his campaign in southern Canaan: “Jesus smote all the land of the hills,” i.e. mountainous hill, later the tribe of Judah (Joshua 15:48) with the cities located on it, “and the midday”, according to the Hebrew text - the Negev (in the LXX and in the Slavic Bible this name is left without translation, as a proper name), as the “southern part of the land of Canaan” was called, stretching from the mountains of the tribe of Judah to the Paran desert (Num. 13:1-18) and - from the end of the Dead Sea to the Mediterranean, which had a significant number of cities (Joshua 15:21–32), then - “low-lying places” or plain, according to the Hebrew text Shephelah (Joshua 15:33–47), finally – “the land lying near the mountains” (according to the Hebrew text “gaashedot”, in the Slavic Bible Asidoʹf), as it was called (Joshua 12:8, etc.) hilly strip, an area of mountain slopes and hills lying between the plain and the mountainous heights of the tribe of Judah. “I consigned everything that breathes to the curse,” i.e. struck all the people who inhabited the listed areas, according to Deut. 20:16,7:1–2. The words “struck from Kadesh-barnea to Gaza” denote the southern boundary line, defined by the two named cities, lying to the east (Kadesh-barnea) and to the west (Gaza). At present, thanks to the research of Rowland, Palmer, Trumbull, the position is sufficiently substantiated that Kadesh-Barnea was not in the Arab valley, near Ain el-Weibe (see Explanatory Bible, vol. I, p. 235), but on the southwestern side of the Azazime mountains in the wadi of Kadiz. The words “all the land of Goshen to Gibeon” define the extent of the land conquered during this campaign from south to north. The land of Goshen, no doubt different from that named in Genesis 46:28, Goshen (in Hebrew also Goshen), was located in the southern part of the inheritance of the tribe of Judah (Joshua 15:51), but in particular, what kind of area is meant by this name is not precisely defined. Perhaps “the whole land of Goshen” refers to the mountain district in which the cities listed in Joshua 15:46–51 were located, to which Goshen also belonged. Presumably the place of the latter is recognized by some 104 Raphat, as the vast plains with the remains of a Christian church are called, one hour's journey north of Iattir (about the place of the latter in Joshua 15:48). A. Stanley. Sections of the Jewish Church, 1:204. Literally from Hebrew “before Israel.” The verb “to strike” is placed here in the singular in the Hebrew text and in the LXX: συνέιρεψεν, after which in some of the Greek lists it is even followed by Κύριος; The ancient handwritten (V. Lebedev, p. 227) and the current Slavic translation agree with these lists: “I am the Lord crush.” According to the Hebrew text, the same subject, i.e. “Lord,” is implied in the subsequent verbs “to pursue” and “to smite,” as can be seen from the Latin translation: persecutus est... percussit - “pursued, struck”) and several later Greek copies (Parsons), which read: κατεδίωξεν, κατέκοπτεν. Instead, in the most ancient (Vatican, Alexandrian and Lucian) lists, however, it reads κατεδίωξαν, κατέκοπτον, according to which in the ancient Slavic translation - “prognasha” (see V.K. Lebedev, p. 214) and in the current one it reads: “chased... the slaughter,” that is, the Israelis. Of these dissimilar Greco-Slavic translations, the advantage of original accuracy belongs to the Hebrew text and the Latin translation that agrees with it and the later Greek copies, in readings from which the biblical writer’s view is expressed that the Israeli people owed the Gibeon victory entirely to the Lord God of Israel. Western and domestic biblical scholars (see A.P. Lopukhin “Biblical History of the Old Testament” vol. 1, 883) indicate a strong thunderstorm in 1859 during the battle of the Austrians at Solferino and a strong hail in 1831 on the Bosphorus, which caused injuries and death to people. Tristram. Bible places, 45. Keil. Iosua, 79, based on research by van de Velde. For the site of Eleutheropolis, see 10:29. In the Vatican and Alexandria lists it reads: ἕως ἠμύνατο ὁ θεὸς τοὺς ἐχθροὺς αὐτῶν. The Lord was read here and in the ancient Slavic translation by V.K. Lebedev, p. 385. Works of Blessed Theodoret, vol. I, p. 281. In the Vatican and Alexandria lists there is no reference to the book of the Righteous. Despite this, Blessed Theodoret and Procopius of Gas (Migne, Patrologia Ser. graeca, t. LXXXVII, p. 1020) knew it. See, for example, Cook, Commentary, 2:56. The view of the repeatedly named Protestant commentator Keil on the 2nd half of Joshua 10 and Joshua 10:14, as written in poetic speech and also borrowed from the book of the Righteous, is not recognized as correct by other commentators. See, in addition to Cook's comment above, Dillmann's comment. According to the Vatican and Alexandrian lists ὥστε ἐπακοῦσαι θεὸν ἀνθρώπου, with the omission of φωνῆς - “voices”. These words are also conveyed in the ancient handwritten Slavic translation: “Listen to the Lord... man” (V. Lebedev, p. 231). The opinion of the author of this work that “to the Lord” instead of “God” according to the Greek lists appeared as a result of the abbreviated word “voice” being misread by the copyist, does not seem plausible, because in this case the verb “listen” would not have a subject, i.e., a divine name, which according to the Greek lists is “God”, according to the Hebrew text “Lord”. Was the introduction of this last divine name not influenced by the Hebrew text on the ancient Slavic translation? V. Lebedev, 85. In the Moscow Greek Bible, Joshua 10:15 is read, as well as in the Lucian copies. οὐκ ἔγρυξεν - “did not mutter, did not dare to speak.” K. Raumer. Palastina; Riess. Bibel-Atlas. Description of Eleutheropolis with its vast caves in the work “Holy Land”, 2:144-160. Cook. Commentary, 2:52. Tristram. Bible Places, 44. Tristram. Bible places, 44–45. Tristram. Bible places, 60. You might be interested in: