Verse 13: And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. (2 Sam. 1:18) Is not this written in the book of Jasher (or, the upright)? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.
[And the sun and moon stood still] Question: Did they actually stand still? Response 1: Some deny that anything changed in heaven, but therefore something appeared to have changed, because on earth Joshua conducted so great matters with such swiftness that it rather appeared that the day was prolonged, and that the Sun stood still, than that he conducted those things so swiftly (certain interpreters in Serarius). They maintain that this was the prayer of Joshua, that, before the Sun and Moon set, he might be able to punish his enemies. And that this was miraculous, because at the prayers of man he wrought so great a slaughter in so small a space of time (Rabbi Levi ben Gershon and Maimonides in Masius). The Sun and Moon appeared to have stood still, that is, on account of the brevity of the time in which the Israelites subdued their enemies; which was certainly the work of many days: that is to say, Grant it, Lord, that in so short an interval we might avenge ourselves on our enemies as the Sun will stand over Gibeon, and the Moon this night over Ajalon (Vatablus). They maintain that the expression is poetic, as if the Sun had waited until the slaughter of their enemies was completed; although rather the Israelites did not cease to pursue their enemies as long as either the Sun or the Moon were supplying light. The Writer to the Hebrews, relating the remarkable rewards of faith, in Hebrews 11:30 made mention of the overthrow of Jericho; he did not make mention of a change in the course of the heavens, which would have been much greater. And it now follows that God hearkened to the voice of a man, not indeed by stopping the Sun, but by fighting, that is, by furnishing strength to those fighting and an invincible spirit against hardships, by sending in addition stones for hail (Grotius). But Moses in no place exercised power over the motion of the heavenly spheres, who nevertheless excelled all others in the glory of miracles (Rabbi Levi ben Gershon in Masius). But in this Moses was greater than Joshua, because the former wrought more and longer lasting miracles than the latter (Masius out of Maimonides). Others maintain that the Sun progressed only more slowly: For those words, it did not hasten to go down, take away haste, not motion (Rabbi Levi ben Gershon in Serarius and in Masius). Others maintain that God a body of a new sort in heaven, which represented the Sun, after the Sun had set. Thus a Hebrew by the name of שֶׁם טוֹב, Shem Tov (Masius). Thus Radak [that is, Rabbi David Kimchi] and his father, Rabbi Joseph Kimchi (Serarius). It is not impossible for God by reflection to show after the setting of the Sun an appearance of it in a cloud standing above the horizon (Grotius). But all these things are against the altogether clear light of the history, and against the opinion of all interpreters. These, while they turn from the miracle that Scripture clearly relates, forge new miracles. But those that refer this to the swiftness of Joshua, either are mentally impaired, or altogether impudent. For who, whether Orator or Poet, sacred or profane, ever described swiftness in this way? On the contrary, while matters are toilsome, days seem longer: Plautus’ Amphitryon 1; Horace’s Epistles 1 (Serarius). And the prophet Habakkuk, among other miracles of God, recounts that the Sun and Moon stood still, Habakkuk 3:11; thus Ecclesiasticus 46:4, 5 (Masius). Response 2: Therefore, all others affirm that the Sun and Moon actually stood still. Neither is it the case that anyone marvels that so great a matter was not handed down to posterity in the books of the Gentiles; for in those nothing is related of those things that happened before the Trojan War, than which the matter conducted by Joshua were older by almost a thousand years (Masius). Nevertheless, I do not doubt that hence, or from the retrogression of the Sun in the time of Hezekiah, it was taken, what the Poets contrived, with the form somewhat inverted, concerning the night double by Jove, so that he might enjoy Alcmene for a longer time. For it was necessary that as long as the rising of the Sun in the other hemisphere was put off, just so long the Sun stood still and stayed in that one. Thus in Plautus’ Amphitryon: Sosia: By Pollux, I certainly know, if anything that I believe is otherwise… (Maresius’ In Refutation of the Fable of the Preadamites 7:18-19:245). Moreover, since both luminaries together began to stand still and stopped, that delay does not hinder Astronomical calculation; just as in harmonious singing in Music the harmony remains intact, and the sounds are not discordant, if the voices in a sign of agreement rest together, and afterwards proceed to complete the song according to the notes of all and each (Ussher’s Annals 1:39).
[Until the nation avenged itself on its enemies (thus Munster, Pagnine, Tigurinus, similarly Junius and Tremellius, Bochart’s Sacred Catalogue of Animals)] גּוֹי/nation/people is used for the Israelites, as elsewhere (Masius); and אֹיְבָיו, its enemies, is used in the place of מֵאֺיְבָיו, from its enemies, an ellipsis of the preposition מ/from, than which nothing is more frequent (Bochart’s Sacred Catalogue of Animals 1:2:50:590). Montanus translates it without the ellipsis, until the nation punish its enemies. This is very satisfying; for it is יִקֹּם, it punishes, not יִנָּקֵם, it is avenged; then nothing is to be understood (Drusius). But others, because they are unwilling to apply גּוֹי/nation, which is wont to signify profane nations, to the Israelites, maintain that it is accusative, and take it concerning their enemies: until God punish their enemies (Septuagint, similarly the Arabic); until He (that is, God) had punished the people, their enemies (Symmachus in Masius).
[Is not this written] Understanding, song, or miracle (Vatablus).
[In the book of Just Men, עַל־סֵ֣פֶר הַיָּשָׁ֑ר] Upon the book, or, in the book, of the Righteous? (Montanus, Junius and Tremellius, Arabic, Septuagint, Munster), or, the Just? (Tigurinus). To others it is a proper name (Malvenda). In the book of Jasher? (Pagnine). The name of the author, who is thus called; that is to say, the righteous (Malvenda). In the book of uprightness? (Masius), or, right living? that is, a Directory (certain interpreters in Malvenda). In the book of law? (other interpreters in Malvenda). Question: What is this book? Responses: 1. Writings preserved in the Temple, Josephus’ Antiquities 5. 2. Annals of the people of the Jews (Masius). That was a book of court-records, or of public acts, which has perished, like many other court-records of which Scripture made mention (Junius). It is called the book of the Righteous, either, because with the utmost trustworthiness it touched upon matters conducted; or, because it contained the deeds of Israel, which is called יְשֻׁרוּן/Jeshurun, the Upright, Deuteronomy 32:15 (Masius). But annals are not wont to be written in metrical verse, in which this was nevertheless written, as Masius acknowledges (Bonfrerius). This book was, as it were, a Catalog of Saints, written concerning the deeds of Heroes and Saints (Lapide, Bonfrerius), in metrical verse (Bonfrerius). It appears that there was a book in which rites were contained to direct practice in various functions and actions of the republic; perhaps begun by Moses, then at various times, as it is done in books of this sort, with various additions added. It is not strange that this does not survive. It is certain evident that those, which are the Sacred books even now in our hands, are abundantly sufficient for discerning the will of God and finding the path of eternal life, if only we be teachable. But you will say, Joshua ineptly made use of the testimony of his equivalent. Responses: 1. It is not at all absurd, if he confirmed the matters conducted by himself by the testimony of the public records. 2. But I do not think that Joshua was the author of this Register (Masius).
[And so the sun stood still] There is no mention of the Moon here. Evidently, the Sun did not set until the battle was over. And therefore, as I said, the opinion of the Jews is refuted, who think that the Moon as a substitute luminary succeeded the Sun (Masius).
[In the midst of heaven] Question: How is this to be taken? Responses: 1. In the heaven itself (Drusius, Lapide, Menochius). The midst of heaven, in the place of that part of heaven, not altogether the last, in which the Sun illumines the earth with a light not faint (Masius). The midst signifies any part between the extremes: just as in Joshua 7:13, there is an accursed thing in the midst of thee; and in Isaiah 6:5, in the midst of a people, etc. (Tostatus and Magalianus in Bonfrerius). But Serarius rightly notes here that it is not בְּקֶרֶב or בּתוֹךְ, in the midst of, but בַּחֲצִי, which everywhere signifies the center and equal parts (Bonfrerius). 2. By the midst of heaven, therefore, others with greater likelihood understand the meridian zone, by which the upper hemisphere is divided into two equal parts (Bonfrerius, thus Kimchi and Lyra and Serarius in Bonfrerius). Nevertheless, the midst is here to be taken morally, not mathematically (Serarius). In the midst of heaven; on that Northern line, that is, in the midst of East and West, that is, at Midday (Vatablus). In that part of the upper hemisphere by which that is divided into two equal parts: namely, near the apex in its proper sphere (Piscator). The Sun stood still at noon (Munster, Kimchi and others, Masius). And I would not wish to rebut that; for the sequence of events does not at all appear to disagree with that time. At first light he attacked them; and, while some fight, and others are cut down, several hours had passed before all fled, and escaped unto that plain (Ajalon) (Masius). But these things hinder understanding by the midst of heaven the meridian zone. 1. If the Sun had stood still at noon, men would have melted with excessive heat; especially since it was the Summer Solstice at that time. 2. The Sun is not able to appear to us in the meridian in any city, or to bear down from above, unless that city is in the same meridian zone with us. But Joshua was not now under the same meridian with Gibeon, because he had already withdrawn from Gibeon a great distance, and that toward the West, as it is evident from Josephus’ Jewish War 2:23, and from almost all Geographers. And so the Sun was not able to appear to Joshua in Gibeon, if it was noon (Bonfrerius). Therefore, others maintain that the Sun was now nearly set (thus Masius, our Mayer, Lapide). That anxious prayer was not offered before he noticed that the day was waning unto evening, but that the greater part of the victory was yet ahead, and feared lest approaching night should bring a safe flight for his enemies (Masius). This does not satisfy: Joshua would not have been able at that time to see the Sun bearing down from above upon a city which was eastward (as was proven), if the Sun was waning toward its setting. Therefore, others maintain that this time in which the Sun stood still was early and before noon. Otherwise the Sun was not able to be seen in a city further east, or to hang over it. But the Moon at that time seems to be close to setting (Bonfrerius). It is able to be objected, 1. that the word is חֲצִי, which signifies the center. Response: It does indeed signify the center, not of the entire hemisphere, but of the quadrant from the horizon to the apex. Objection 2: Why would he command the Sun to stand still, when the greater part of the day was left? Response: Either he commanded the Sun to stand still before the day grew hot, etc.; or, he wished to finish the battle on that day. Objection: Joshua was not able to complete so many things between Dawn and that hour of the day. Response: He was altogether able. For, from Dawn, about which time he made an assault upon the enemy, verse 9, that is, one hour before the rising of the Sun, there were able to be five whole hours, in which the Israelites partly smote the enemy, partly pursued them unto Beth-horon (which was perhaps three or four leagues from Gibeon) (Bonfrerius).
[And it hasted not to fall] [Similarly all interpreters; or, to its setting] or, to go in (Jonathan).
[The space of one day, כְּי֥וֹם תָּמִֽים׃] As in a complete day (Grotius, Montanus, Jonathan); in the space (or, close to the space [Munster]) of an entire day (Arabic, Munster); an entire day, as it were (Junius and Tremellius, similarly Tigurinus, Pagnine, Masius, Vatablus). By a complete day they understand the longest day, or a summer day, which sort was at that time in those places (Grotius, Hebrews in Vatablus).
Stood still; Hebrew, was silent, that is, still, as this phrase is commonly used, as 1 Samuel 14:9; Psalm 4:4; Jonah 1:12; the cessation of the tongue’s motion being put synecdochically for the cessation of any other motion or action. Until the people had avenged themselves upon their enemies, that is, till they had utterly destroyed them, as is mentioned in the following chapter. The book of Jasher; either of a man so called, or of the righteous or upright, wherein possibly the memorable actions of worthy men were recorded, and this amongst the rest. And this book was written and published before Joshua wrote his, and so is fitly alleged here. But this, as well as some few other historical books, is lost, not being a canonical book, and therefore not preserved by the Jews with the same care as they were. So the sun stood still: here is no mention of the moon, because the sun’s standing was the only thing which Joshua desired and needed; and the moon’s standing he desired only by accident, to prevent irregularity in the motions of those celestial lights. Some take this to be but a poetical phrase and relation of the victory, that Joshua did so many and such great things in that day, as if the sun and moon had stood still and given him longer time for it. But the frequent repetition and magnificent declaration of this wonder manifestly confutes that fancy. That the sun and moon did really stand still, is affirmed, Habakkuk 3:11; Ecclesiasticus 46:4, 5. And if it seem strange to any one that so wonderful a work, observed by the whole world that then was, should not be mentioned in any heathen writers; he must needs be satisfied, if he, considers, that it is confessed by the generality of writers, heathens and others, that there is no certain history or monument in heathen authors of any thing done before the Trojan wars, which was a thousand years after Joshua’s time; and that all time before that is called by the learnedest heathens the uncertain, unknown, or obscure time. In the midst of heaven; not mathematically, in the very meridian or middle part of that hemisphere; but morally, and with some latitude, when it had begun a little to decline, the consideration whereof seems to have given Joshua occasion for his desire. About a whole day, that is, for the space of a whole day. Understand an artificial day, between sunrising and sun-setting; for that was the day which Joshua needed and desired, a day to give him light for his work.
 Hebrew: וַיִּדֹּ֙ם הַשֶּׁ֜מֶשׁ וְיָרֵ֣חַ עָמָ֗ד עַד־יִקֹּ֥ם גּוֹי֙ אֹֽיְבָ֔יו הֲלֹא־הִ֥יא כְתוּבָ֖ה עַל־סֵ֣פֶר הַיָּשָׁ֑ר וַיַּעֲמֹ֤ד הַשֶּׁ֙מֶשׁ֙ בַּחֲצִ֣י הַשָּׁמַ֔יִם וְלֹא־אָ֥ץ לָב֖וֹא כְּי֥וֹם תָּמִֽים׃
 Hebrew: הַיָּשָׁר.
 Shem Tov ibn Shem Tov (c. 1390-c. 1440) was a Spanish Rabbi and Kabbalist. He opposed attempts to wed Judaism with rationalistic philosophy. In his Sefer ha-Emunot, he discusses Joshua’s words concerning the sun standing still as one of the points of contention between rationalistic philosophy and historic Jewish belief.
 Rabbi Joseph Kimchi (1105-1170) was a Spanish Rabbi. Although only fragments survive, Joseph Kimchi is said to have written commentaries on all of the books of the Hebrew Bible, emphasizing the literal meaning of the text, as over against the Christological allegorizing.
 Ecclesiasticus 46:4, 5: “Did not the sun go back by his means? and was not one day as long as two? He called upon the most high Lord, when the enemies pressed upon him on every side; and the great Lord heard him.”
 2 Kings 20:9-11; Isaiah 38:7, 8.
 In Greek mythology, Alcmene is said to have been tall, dignified, and incredibly beautiful. She was betrothed to Amphitryon, but Zeus, appearing as Amphitryon, lay with her, extending the night so that he might continue with her. She conceived Hercules.
 Amphitryon 269. Sosia, Amphitryon’s slave, marvels over the extension of the night.
 Maresius, or Samuel Desmarets (1599-1673), was a French Huguenot minister and polemist. He held various ministerial posts, and served as Professor of Theology at Sedan (1625-1636), and at Groningen (1643-1673).
 In Refutatione Fabulæ Præadamiticæ.
 James Ussher (1580-1655) was an Irish churchman and scholar of the first rank, who eventually rose to the office of Archbishop of Ireland. He is most remembered for his Annals of the World.
 Hebrew: עַד־יִקֹּ֥ם גּוֹי֙ אֹֽיְבָ֔יו.
 Hebrew: בַּחֲצִ֣י הַשָּׁמַ֔יִם.
 Joshua 7:13b: “…Sanctify yourselves against to morrow: for thus saith the Lord God of Israel, There is an accursed thing in the midst of thee (בְּקִרְבְּךָ), O Israel…”
 Isaiah 6:5b: “…Woe is me! for I am undone; because I am a man of unclean lips, and in the midst of a people of unclean lips (וּבְתוֹךְ֙ עַם־טְמֵ֣א שְׂפָתַ֔יִם) I dwell…”
 A league was roughly three-miles, about the distance one could walk in an hour.
 Hebrew: וְלֹא־אָ֥ץ לָב֖וֹא.
 Hebrew: וַיִּדֹּם.
 1 Samuel 14:9: “If they say thus unto us, Tarry until we come to you (דֹּ֕מּוּ עַד־הַגִּיעֵ֖נוּ); then we will stand still in our place, and will not go up unto them.”
 Psalm 4:4: “Stand in awe, and sin not: commune with your own heart upon your bed, and be still (וְדֹמּוּ). Selah.”
 Jonah 1:12, 15: “And he said unto them, Take me up, and cast me forth into the sea; so shall the sea be silent unto you (וְיִשְׁתֹּ֥ק הַיָּ֖ם מֵֽעֲלֵיכֶ֑ם): for I know that for my sake this great tempest is upon you…. So they took up Jonah, and cast him forth into the sea: and the sea ceased from her raging (וַיַּעֲמֹ֥ד הַיָּ֖ם מִזַּעְפּֽוֹ׃).”