And when the inhabitants of Gibeon heard what Joshua had done to Jericho and to Ai,
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EXPOSITORY (ENGLISH BIBLE)Joshua 9:3-27).
(3) The inhabitants of Gibeon.—Hivites, as appears by Joshua 9:7. Gibeon was one member of a tetrapolis, or community of four cities, as is seen in Joshua 9:17. Their deception of Joshua and the Israelites on this occasion is a curious compensation for what was done by Simeon and Levi to the Hivites long before, when Jacob first came to Shechem from Padan-Aram (see Genesis 34). On that occasion, the inhabitants of a single city of the Hivites were put to the sword by Israel, by means of a stratagem; on this occasion, a stratagem saved four Hivite cities from destruction by Israel’s sword.Joshua 9:3-4. And when — Rather, but when; the inhabitants of Gibeon — A great and royal city of the Hivites. They made as if they had been ambassadors — Sent from a far country. Wine-bottles, old and rent, and bound up — This seems scarce sense to us; but will appear clear enough when we recollect that glass bottles were not then known, but that bottles made of leather or skins were then used; and the Gibeonites, to make show of being come from a far country, brought with them such as were torn and rent, and bound about with strings or cords to keep them together.Joshua 9:17 occupied by the Hivites Joshua 11:19. The inhabitants were Amorites 2 Samuel 21:2; the name "Amorites" being used as a general name for the Canaanite population (Deuteronomy 1:44 note). The Hivites seem to have had a non-monarchical form of government (compare Joshua 9:3, Joshua 9:11), but their city was Joshua 10:2 in size and importance equal to those cities which the kings of the country made their capitals. Gibeon signifies "pertaining to a hill," i. e. built on a hill (compare Gibeah and Geba, towns in the same neighborhood), and describes the site, which is on two of the rounded hills unique to this district. It is still known as El-Jib, and lies about five miles north of Jerusalem by the most direct route. It stands at the head of the pass of Beth-horon, through which lies the main route from Jerusalem and the lower Jordan valley to Joppa and the sea coast. Thus from its position, no less than from the number and valor of its people Joshua 10:2, it was one of the most important cities of southern Canaan. Gibeon fell within the lot of Benjamin Joshua 18:25, and was one of the cities assigned to the priests Joshua 21:17. In later times it was famous as the scene of various events (2 Samuel 2:12-17; 2 Samuel 20:4-13; 1 Kings 2:28-29, compare with 1 Chronicles 16:39). It was for a long time the spot where the tabernacle of Moses, together with the brass altar of burnt offering 1 Chronicles 21:29 and other portions of the sacred furniture, were placed. It was the scene of the magnificent ceremonial with which Solomon inaugurated his reign 1 Kings 3, but no doubt lost much of its importance after the tabernacle and its accompaniments were removed to the temple of Solomon.
3-15. when the inhabitants of Gibeon heard—This town, as its name imports, was situated on a rocky eminence, about six miles northwest from Jerusalem, where the modern village of El Jib now stands. It was the capital of the Hivites, and a large important city (Jos 10:2). It seems to have formed, in union with a few other towns in the neighborhood, a free independent state (Jos 9:17) and to have enjoyed a republican government (Jos 9:11).but when the inhabitants; for he shows that these took another and a wiser course.
Gibeon; a great and royal city of the Hivites, Joshua 10:2 11:19. Joshua 9:17; see Joshua 10:2; no mention is made of any king over them, perhaps they were governed by elders, Joshua 9:11. Though an Arabic writer (h) says, the king of Gibeon wrote to Joshua, and desired security, and sent him large gifts, whom having preserved in safety, Joshua placed on his throne: when these
heard what Joshua had done to Jericho and Ai; had taken the one in a miraculous way, and the other by a stratagem, and had burnt them both, destroyed the inhabitants, plundered their substance, and slew both their kings, all which struck them with terror.And when the inhabitants of Gibeon heard what Joshua had done unto Jericho and to Ai,
EXEGETICAL (ORIGINAL LANGUAGES)
3. of Gibeon] This city was the head of the four towns occupied by the Hivites, the other three being Chephirah, Beeroth, and Kirjath-jearim (Joshua 9:17). It appears to have been a sort of independent republic, since we hear of elders there (Joshua 9:11), but not of a king, and is said to have been a great city like a royal city (Joshua 10:2), i.e. of the same size and importance as those which the kings of the country made their capitals. The name itself signifies “pertaining to a hill,” i.e. built on a hill, and describes the site, which is, by the direct route, about 5 miles north of Jerusalem, on two of the rounded hills peculiar to this neighbourhood. Placed at the head of the pass of Bethhoron, and commanding the main route from Jerusalem and the lower Jordan valley to Joppa and the sea-coast, and inhabited by a numerous and brave population, it was one of the most important cities of southern Canaan. It is still known as El-Jib.Verse 3. - The inhabitants of Gibeon. That is, of a confederation of cities (see ver. 17), of which Gibeon was the head. Gibeon was a city of some importance (Joshua 10:2). Though it was for size and importance "as one of the royal cities," we hear nothing of a king there. Hengstenberg, in his history, describes it (p. 227) as "eine freie Stadt," with daughter cities dependent on it. In fact, the Phoenician cities (see Introduction) seem to have had as great a variety of constitution as those of ancient Greece. Its inhabitants were Hivites (ver. 7, and Joshua 11:19). Its name (compare Gibeah and גִבְעָה a hill) signifies hill city, like the termination dunum in Latin, as Lugdunum, or Lyons; dune in Anglo-Saxon, as Ethandune. Compare also Dunkirk. Robinson, in his 'Biblical Researches,' 2:135-9, identifies it with el-Jib, a village on an eminence in the midst of a fertile plain, where the remains of large buildings may still be seen. (So Vandevelde and Condor.) "Onely the Hivites are wiser than their fellowes, and will rather yeeld and live. Their intelligence was not diverse from the rest; all had equally heard of the miraculous conduct and successe of Israel; but their resolution was diverse. As Rahab saved her family in the midst of Jericho, so these foure cities preserved themselves in the midst of Canaan; and both of them by beleeving what God would do. The efficacie of God's marvellous works is not in the acts themselves, but in our apprehension" (Bp. Hall). Deuteronomy 27:5. "As it is written in the book of the law of Moses:" viz., in Exodus 20:22 (25). On the presentation of burnt-offerings and slain-offerings, see at Deuteronomy 27:6-7. - In Joshua 8:32 nothing is mentioned but the writing of the law upon the stones; all the rest is presupposed from Deuteronomy 27:2., to which the expression "the stones" refers. "Copy of the law:" as in Deuteronomy 17:18; see the explanation at Deuteronomy 27:3. In connection with the third part of the ceremony the promulgation of the law with the blessing and cursing, the account of the Mosaic instructions given in Deuteronomy 27:11. is completed in Joshua 8:33 by the statement that "all Israel, and their elders (i.e., with their elders), and shoterim, and judges," stood on both sides of the ark before the Levitical priests, the stranger as well as the native, i.e., without any exception, one half (i.e., six tribes) towards Mount Ebal, and the other half towards Mount Gerizim. For further remarks, see at Deuteronomy 27:11. "As Moses commanded to bless the people before:" i.e., as he had previously commanded. The fact that the thought itself does not suit the context is quite sufficient to show that the explanation given by many commentators, viz., that they were to commence with the blessings, is incorrect. But if, on the other hand, we connect the word "before" with the principal verb of the sentence, "commanded," the meaning will be that Moses did not give the command to proclaim the blessings and cursings to the people for the first time in connection with these instructions (Deuteronomy 27), but had done so before, at the very outset, namely, as early as Deuteronomy 11:29.
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