Thursday, June 23, 2016

Joshua's Long Day Joshua 10

Joshua's Long Day

Joshua’s long day Did it really happen—and how?
     The object was 50 time's larger than the moon. 4-7 times larger than the earth.
e-sword Battle of Beth-Horon by Isbe; Battle of Gibeon
     Note: Why try to understand Joshua's long day is because it will be repeated during the Day of the Lord which is 360 days long up to 2 years long. Nowhere does the Bible teach a 7 year Day of the Lord.
1. The Political Situation
     The battle which gave to the Israelites under Joshua the command of southern Palestine has always excited interest because of the astronomical marvel which is recorded to have then taken place.

     In invading Palestine the Israelites were not attacking a single coherent state, but a country occupied by different races and divided, like Greece at a later period, into a number of communities, each consisting practically of but a single city and the cultivated country around it. Thus Joshua destroyed the two cities of Jericho and Ai without any interference from the other Amorites. The destruction of Jericho gave him full possession of the fertile valley of the Jordan; the taking of Ai opened his way up to the ridge which forms the backbone of the country, and he was able to lead the people unopposed to the mountains of Ebal and Gerizim for the solemn reading of the Law. But when the Israelites returned from this ceremony a significant division showed itself amongst their enemies. Close to Ai, Joshua's most recent conquest, was Beeroth, a small town inhabited by Hivites; and no doubt because in the natural order of events Beeroth might look to be next attacked, the Hivites determined to make terms with Israel. An embassy was therefore sent from Gibeon, their chief city, and Joshua and the Israelites, believing that it came from a distant land not under the Ban, entered into the proposed alliance.
  The effect on the political situation was immediate. The Hivites formed a considerable state, relatively speaking; their cities were well placed on the southern highland, and Gibeon, their capital, was one of the most important fortresses of that district, and only 6 miles distant from Jerusalem, the chief Amorite stronghold. The Amorites recognized at once that, in view of this important defection, it was imperative for them to crush the Gibeonites before the Israelites could unite with them, and this they endeavored to do. The Gibeonites, seeing themselves attacked, sent an urgent message to Joshua, and he at the head of his picked men made a night march up from Gilgal and fell upon the Amorites at Gibeon the next day and put them to flight.

2. Joshua's Strategy
     We are not told by which route he marched, but it is significant that the Amorites fled by the way of Beth-horon; that is to say, not toward their own cities, but away from them. A glance at the map shows that this means that Joshua had succeeded in cutting their line of retreat to Jerusalem. He had probably therefore advanced upon Gibeon from the south, instead of by the obvious route past Ai which he had destroyed and Beeroth with which he was in alliance. But, coming up from Gilgal by the ravines in the neighborhood of Jerusalem, he was exposed to a great danger, for the Amorites might have caught him before he had gained a footing on the plateau, and have taken him at a complete disadvantage. It was Thus that the eleven tribes suffered such terrible loss at the hands of the Benjamites in this very region during the first inter-tribal war, and probably the military significance of the first repulse from Ai was of the same character; the forces holding the high ground being able to overwhelm their opponent s without any fear of reprisals.
     It would seem possible, therefore, that Joshua may have repeated, on a larger scale, the tactics he employed in his successful attack upon Ai. He may have sent one force to draw the Amorites away from Gibeon, and when this was safely done, may have led the rest of his army to seize the road to Jerusalem, and to break up the forces besieging Gibeon. If so, his strategy was successful up to a certain point. He evidently led the Israelites without loss up to Gibeon, crushed the Amorites there, and cut off their retreat toward Jerusalem. He failed in one thing. In spite of the prodigious efforts which he and his men had made, the greater part of the Amorite army succeeded in escaping him and gained a long start in their flight, toward the northwest, through the two Beth-horons.
Jos 10:11  And it came to pass, as they fled from before Israel, and were in the going down to Bethhoron, that the LORD cast down great stones from heaven upon them unto Azekah, and they died: they were more which died with hailstones than they whom the children of Israel slew with the sword.
Jos 10:12  Then spake Joshua to the LORD in the day when the LORD delivered up the Amorites before the children of Israel, and he said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon.
Jos 10:13  And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day. (Hab 3:11; 2 Sam 1:18; Isa 38:8)
Miraculously, none of the hailstones harmed the Israelites.
Isa 38:8  Behold, I will bring again the shadow of the degrees, which is gone down in the sun dial of Ahaz, ten degrees backward. So the sun returned ten degrees, by which degrees it was gone down. (Hezekiah's Sun Dial)
     Seder Olam, a second-century Hebrew language chronology detailing the dates of biblical events, stated that the battle in which Joshua stops the sun in the sky also occurred on the summer solstice.
And the sun stood still, and the moon stayed, until the nation had avenged themselves of their enemies. Joshua 10:13
This ties to the Strawberry Moon of 2016 on June  21 (Day 2)
3. Joshua's Command to the Sun and Moon 
     It was at this point that the incident occurred upon which attention has been chiefly fixed. The Book of Jashar (which seems to have been a collection of war songs and other ballads) ascribes to Joshua the command:
'Sun, be thou silent upon (be) Gibeon (compare Revised Version margin); And thou, Moon, in (be) the valley of Aijalon.
And the Sun was silent, And the Moon stayed, Until the nation had avenged themselves of their enemies' (Jos_10:12, Jos_10:23).
    And the prose narrative continues, “The sun stayed in the midst of heaven, and hasted not to go down about a whole day.”
4. The Astronomical Relations of the Sun and Moon
    In these two, the ballad and the prose chronicle, we have several distinct astronomical relations indicated. The sun to Joshua was associated with Gibeon, and the sun can naturally be associated with a locality in either of two positions: it may be overhead to the observer, in which case he would consider it as being above the place where he himself was standing; or on the other hand, he might see the locality on the skyline and the sun rising or setting just behind it. In the present instance there is no ambiguity, for the chronicle distinctly states that the sun was in “the midst of heaven”; literally, in the halving of the heaven, that is to say overhead. This is very important because it assures us that Joshua must have been at Gibeon when he spoke, and that it must have been noonday of summer when the sun in southern Palestine is only about 8 degrees or 12 degrees from the exact zenith. Next, the moon appeared to be associated with the valley of Aijalon; that is, it must have been low down on the horizon in that direction, and since Aijalon is Northwest of Gibeon it must have been about to set, which would imply that it was about half full, in its “third quarter,” the sun being, as we have seen, on the meridian. Thirdly, “the sun hasted not to go down,” that is to say, it had already attained the meridian, its culmination; and henceforward its motion was downward. The statement that it was noonday is here implicitly repeated, but a further detail is added. The going down of the sun appeared to be slow. This is the work of the afternoon, that is of half the day, but on this occasion the half-day appeared equal in length to an ordinary whole day. There is therefore no question at all of the sun becoming stationary in the sky: the statement does not admit of that, but only of its slower progress.
5. The “Silence” of the Sun
    The idea that the sun was fixed in the sky, in other words, that the earth ceased for a time to rotate on its axis, has arisen from the unfortunate rendering of the Hebrew verb dūm, “be silent,” by “stand thou still.” It is our own word “dumb,” both being onomatopoetic words (name to make) from the sound made when a man firmly closes his lips upon his speech. The primary meaning of the word therefore is “to be silent,” but its secondary meaning is “to desist,” “to cease,” and therefore in some cases “to stand still.”
    From what was it then that Joshua wished the sun to cease: from its moving or from its shining? It is not possible to suppose that, engaged as he was in a desperate battle, he was even so much as thinking of the sun's motion at all. But its shining, its scorching heat, must have been most seriously felt by him. At noon, in high summer, the highland of southern Palestine is one of the hottest countries of the world. It is impossible to suppose that Joshua wished the sun to be fixed overhead, where it must have been distressing his men who had already been 17 hours on foot. A very arduous pursuit lay before them and the enemy not only had a long start but must have been fresher than the Israelites. The sun's heat therefore must have been a serious hindrance, and Joshua must have desired it to be tempered. And the Lord hearkened to his voice and gave him this and much more. A great hailstorm swept up from the west, bringing with it a sudden lowering of temperature, and no doubt hiding the sun and putting it to “silence.”
6. “Yahweh Fought for Israel”
     And “Yahweh fought for Israel,” for the storm burst with such violence upon the Amorites as they fled down the steep descent between the Beth-horons, that “they were more who died with the hailstones than they whom the children of Israel slew with the sword” (Jos_10:11). This was the culminating incident of the day, the one which so greatly impressed the sacred historian. “There was no day like that before it or after it, that Yahweh hearkened unto the voice of a man” (Jos_10:14). It was not the hailstorm in itself nor the veiling of the sun that made the day so remarkable. It was that Joshua had spoken, not in prayer or supplication, but in command, as if all Nature was at his disposal; and the Lord had hearkened and had, as it were, obeyed a human voice: an anticipation of the time when a greater Joshua should command even the winds and the sea, and they should obey Him (Mat_8:23-27).
7. The Afternoon's March
    The explanation of the statement that the sun “hasted not to go down about a whole day” is found in Jos_10:10, in which it is stated that the Lord discomfited the Amorites before Israel, “and he slew them with a great slaughter at Gibeon, and chased them by the way of the ascent of Beth-horon, and smote them to Azekah, and unto Makkedah.” The Israelites had of course no time-keepers, no clocks or watches, and the only mode of measuring time available to them was the number of miles they marched. Now from Gibeon to Makkedah by the route indicated is some 30 miles, a full day's march for an army. It is possible that, at the end of the campaign, the Israelites on their return found the march from Makkedah to Gibeon heavy work for an entire day. Measured by the only means available to them, that afternoon seemed to be double the ordinary length. The sun had “hasted not to go down about a whole day.”
8. The Chronicle and the Poem Independent Witnesses
     Joshua's reference to the moon in connection with the Valley of Aijalon appears at first sight irrelevant, and has frequently been assumed to be merely inserted to complete the parallelism of the poem. But when examined astronomically it becomes clear that it cannot have been inserted haphazard. Joshua must have mentioned the moon because he actually saw it at the moment of speaking. Given that the sun was “in the midst of heaven,” above Gibeon, there was only a very restricted arc of the horizon in which the moon could appear as associated with some terrestrial object; and from Gibeon, the Valley of Aijalon does lie within that narrow arc. It follows therefore that unless the position assigned to the moon had been obtained from actual observation at the moment, it would in all probability have been an impossible one. The next point is especially interesting. The ballad does not expressly state whether the sun was upon Gibeon in the sense of being upon it low down on the distant horizon, or upon it, in the sense of being overhead both to Joshua and to that city. But the moon being above the Valley of Aijalon, it becomes clear that the latter is the only possible solution. The sun and moon cannot both have been setting - though this is the idea that has been generally held, it being supposed that the day was far spent and that Joshua desired it to be prolonged - for then sun and moon would have been close together, and the moon would be invisible. The sun cannot have been setting, and the moon rising; for Aijalon is West of Gibeon. Nor can the sun have been rising, and the moon setting, since this would imply that the time of year was either about October 30 of our present calendar, or about February 12. The month of February was already past, since the Israelites had kept the Feast of the Passover. October cannot have come; for, since Beeroth, Gibeon and Jerusalem were so close together, it is certain that the events between the return of the Israelites to Gilgal and the battle of Beth-horon cannot h ave been spread over several months, but must have occupied only a few days. The poem therefore contains implicitly the same fact that is explicitly stated in the prose narrative - that the sun was overhead - but the one statement cannot, in those days, have been inferred from the other.
9. Date of the Events
     A third point of interest is that the position of the moon gives an indication of the time of the year. The Valley of Aijalon is 17 degrees North of West of from Gibeon, of which the latitude is 31 degrees 51 minutes North. With these details, and assuming the time to be nearly noon, the date must have been about the 21st day of the 4th month of the Jewish calendar, corresponding to July 22 of our present calendar, with a possible uncertainty of one or two days on either side. The sun's declination would then be about 21 degrees North, so that at noon it was within 11 degrees of the zenith. It had risen almost exactly at 5 AM and would set almost exactly at 7 PM. The moon was now about her third quarter, and in North latitude. about 5 degrees. It had risen about 11 o'clock the previous night, and was now at an altitude of under 7 degrees, and within about half an hour of setting. The conditions are not sufficient to fix the year, since from the nature of the luni-solar cycle there will always be one or two years in each cycle of 19 that will satisfy the conditions of the case, and the date of the Hebrew invasion of Palestine is not known with sufficient certainty to limit the inquiry to any particular cycle.
   1471,1448,1401-1406, 1404, 1279 (Rosh Chodesh??) Joshua's Long Day Joshua 10.   July 22 (1404 Rosh Chodesh 5?); 1405 Pinchas Sabbath, others say passover. May 12 + or - 4 days. Nibiru probability/possibility. It extended the day by 12 hours when the earth passed through the path of Nibiru. The meteor storm may have been 1 hour. China's shortest day was recorded around this timeframe as Joshua's longest day.
10. The Records Are Contemporaneous with the Events
     It will be seen however that the astronomical conditions introduced by the mention of the moon are much more stringent than might have been expected. They supply therefore proof of a high order that the astronomical details, both of the poem and prose chronicle, were derived from actual observation at the time and have been preserved to us unaltered. Each, therefore, supplies a strictly contemporaneous and independent record.
    This great occurrence appears to be referred to in one other passage of Scripture - the Prayer of Habakkuk (Hab 3:11-12). Here again the rendering of the English versions is unfortunate, and the passage should stand:
Hab 3:11 The sun and moon ceased (to shine) in their habitation; At the light of Thine arrows they vanished, And at the shining of Thy glittering spear. Thou didst march through the land in indignation, Thou didst thresh the nations in anger.
Hab 3:12  Thou didst march through the land in indignation (wrath), thou didst thresh the heathen in anger. (Armageddon--wrath of God). We will see a repeat of the ten plagues and the Exodus Sea events at the Day of the Lord and deliverance of the Torah-observant Bride and House of Israel return in v. 13.
    Note from Ryrie Study Bible. Views concerning this phenomenon fall into two categories. The first assumes a slowing or suspending of the normal rotation of the earth so that there were extra hours that day (either 12 or 24). Elohim/God did this so that Joshua's forces could complete their victory before the enemy had a night for rest and regrouping. The Hebrew for "stood still" (v.13)  is a verb of motion, indicating a slowing or stopping on its axis  (which would not affect the earth's movement around the sun). Verse 14 indicates this was a unique day in the history of the world. The second category includes views that assume no irregularity in the rotation of the earth. One such view argues for the prolonging of daylight by some sort of unusual refraction of the sun's rays.  Thus, there were more daylight hours but not more hours in the day. Another view supposes a prolonging of semi-darkness to give Joshua's men relief from the blazing summer sun, accomplished by Elohim's sending an unusual hailstorm. This view takes stood still in verse 13 to mean "be still" or "cease," indicating that the sun was clouded by the storm and no extra hours were added to the day. Verse 12-15 are quoted from the book of Jasher,  a collection of songs praising the heroes of Israel (2 Sam 1:18).
Nibiru possibility and explanation. As the earth passed the the tail's wake, it rained hailstones.
    Earth's Rotation Stopped  1) Each hour as it went throughthe tail, the cause caused a 4.15%-5% each hour.
    1st hour decreases 2.49 min. 2nd hour decreases 4.98 min.  @4.15% Earth stops in 24 hours; @ 5% Earth stops in 20 hours.
    Earth resumes rotation after exiting plasma field!
     The key question in any discussion about the meaning of difficult Bible passages is: What did the author intend to convey? Joshua records in great detail the occupation of Canaan by Israel and the allotment of the land among the tribes, around 1400 BC, so the author is obviously writing a historical account of what happened. The occasion of the long day was during a battle between the combined armies of the five Amorite kings and the army of Israel, early in the campaign. With the help of God, the Israelites were winning the battle and needed more time on this day to complete the victory.
     Joshua 10:11–13 reads: ‘And it came to pass, as they fled from before Israel, and were in the going down to Beth-horon, that the Lord cast down great stones from heaven upon them unto Azekah, and they died … Then spake Joshua to the Lord in the day when the Lord delivered up the Amorites before the children of Israel, and He said in the sight of Israel, Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon. And the sun stood still, and the moon stayed, until the people had avenged themselves upon their enemies. Is not this written in the book of Jasher? So the sun stood still in the midst of heaven, and hasted not to go down about a whole day.’
     It appears to have been midday or after (Hebrew: sun in the midst of the sky).3 And the author is telling us that the sun did not proceed to set for a period of a completed day, which many commentators take to be approximately a 24-hour period, rather than just a daylight period.
     Many cultures have legends that seem to be based on this event. For example, there is a Greek myth of Apollo’s son, Phaethon, who disrupted the sun’s course for a day. And since Joshua 10 is historical, cultures on the opposite side of the world should have legends of a long night. In fact, the New Zealand Maori people have a myth about how their hero Maui slowed the sun before it rose, while the Mexican Annals of Cuauhtitlan (the history of the empire of Culhuacan and Mexico) records a night that continued for an extended time.
     It should also be noted that the Amorites were sun and moon worshippers. For these ‘deities’ to have been forced to obey the God of Israel must have been a devasting experience for the Amorites, and this might well have been the reason why God performed this particular miracle at that time, i.e. near the beginning of the occupation of the land of Canaan by the Israelites.
Geocentrism and the language of appearance
    Joshua’s command to the sun to stand still does not support geocentrism, i.e. the idea that the sun moves around the Earth. The Bible uses the language of appearance and observation.
    Today people do exactly the same thing. For example, scientists who prepare weather reports for TV announce the times of ‘sunrise and sunset’. In fact, the mention of the moon also standing still seems to confirm both the divine authorship of the account and the fact that it is the Earth which moves. Since all Joshua needed was extra sunlight, and most ancients believed the sun moves, not the Earth, a human author of a fictitious account would only have needed to refer to the sun stopping. (See also Bible skeptics answered Q&A (supposed errors and contradictions refuted).
NASA and the missing day
     A rumour surfaces from time to time that scientists ‘using computers’ at NASA to check planetary positions discovered that a day was ‘missing’ from history.
     This story is an ‘urban myth’. The alleged research seems never to have been published—no wonder, because to make such a calculation one would need to know the planets’ positions before any missing day, as well as after. This is impossible.
     Similar considerations apply to the book Joshua’s Long Day, written in 1890 by Charles Totten, purporting to prove that a day went missing, without reproducing his calculations. All such calculations can show only where the sun and moon should have been at any time in the past (based on where they are now, assuming the rates of movements have not changed), not where they actually were. (See also Astronomy and Astrophysics Q&A.)
What actually happened?
     Suggested answers may be divided into three main categories:
     Some form of refraction (bending) of the light from the sun and the moon. According to this view, God miraculously caused the sunlight and moonlight to continue in Canaan for ‘about a whole day’. Supporters of this view point out:7
    It was light that Joshua needed, not a slowing of the Earth.
    God promised Noah that ‘while the Earth remaineth … day and night shall not cease’ (Genesis 8:22). This could be seen to mean that God promised that the Earth would not stop rotating on its axis until the end of human history. (However, it would not seem to preclude a temporary slowing down of the Earth’s rotation.)
     Some form of light refraction appears to have been what happened in the reign of Hezekiah when the shadow on Ahaz’s sundial retreated ten degrees (2 Kings 20:11)—an event that appears to have occurred only in the land of Palestine (2 Chronicles 32:31).
    A wobble in the direction of the Earth’s axis of rotation.
    This involves a precession of the axis of the Earth, wobbling slowly so as to trace an ‘s’-shaped or circular path in the sky. Such an event could have made it appear to an observer that the sun and the moon were standing still, but need not have involved any actual slowing of the rotation of the Earth.
     One suggestion was that this was caused by the orbits of the Earth and Mars being close together on this date. One problem is that these authors postulate an ancient orbit for Mars different from its present one, and there is no proof that this ever happened. Other suggested causes have included impacts of asteroids on the Earth.
     A slowing of the Earth’s rotation.
     According to this view, God caused the rotation of the Earth to slow down so that it made one full revolution in about 48 hours rather than 24. Simultaneously God stopped the cataclysmic effects that would have naturally occurred, such as monstrous tidal waves. Some people have objected to this on the erroneous assumption that, if the Earth slowed down, people and loose objects would fly off into space. In fact, the apparent centrifugal force (tending to throw things off the Earth) is only about one-three-hundredth of the gravitational force. If the Earth stopped rotating (whether suddenly or not), this outward ‘force’ would cease and we would actually be held more firmly by gravity.
     The Earth at the equator moves at about 1,600 km/h (1,000 mph). The velocity needed to escape from the Earth’s gravity is about 40,000 km/h (25,000 mph). If the Earth was spinning as fast as this, we would all fly off into space anyway, regardless of whether the Earth stopped suddenly or not!
     What about the momentum of people and objects travelling at 1,600 km/h on the Earth? Answer: A car travelling at 100 km/h can be stopped comfortably for the occupants in a few seconds; something travelling at 1,600 km/h could stop comfortably for passengers in a few minutes.
     This scenario need only imply that God slowed the rotation of the atmosphere, oceans, and Earth simultaneously to prevent any tidal-wave effect, and any heat build-up inside the Earth due to friction from still-rotating liquid layers of the Earth’s core. And after the long day was over, the whole process would need to start up again.
     It is certainly not impossible for God to have done all this, despite representing a major interruption of the natural order of things with respect to the Earth set up by God in Genesis 1.
    Christianity is a religion of the miraculous—from God’s creative acts of Genesis 1 to the wonderful events of Revelation 22. The Bible does not tell us how any of these happen, other than that God wills them to happen and they do. He may use (intensify) some existing natural law (as in Noah’s Flood), or all participation of nature may be excluded (as in the Resurrection). Often the miraculous effect lies in the providential timing of natural events (as in God’s partition of the Red Sea by a strong wind that blew all night—Exodus 14:21).
     Miracles rest on testimony, not on scientific analyses. While it is interesting to speculate on how God might have performed any particular Biblical miracle, including Joshua’s long day, ultimately those claiming to be disciples of Yeshua (who authenticated the divine record of the Bible) must accept them, by faith.  There is not one logical, scientific reason to claim that, given a God powerful enough to create a universe in six days, Joshua’s long day ‘could not have happened’. Those who balk at this account are almost invariably those who have already rejected 6-day creation through compromise with evolution’s fictitious long ages, and have thus rejected the authority of the Bible.
What would happen to the earth if the earth stopped spinning?
     If earth ceased rotating about its axis but continued revolving around the sun and its axis of rotation maintained the same inclination, the length of a year would remain the same, but a day would last as long as a year. In this fictitious scenario, the sequential disappearance of centrifugal force would cause a catastrophic change in climate and disastrous geologic adjustments (expressed as devastating earthquakes) to the transforming equipotential gravitational state.
    If the earth stood still, the oceans would gradually migrate toward the poles and cause land in the equatorial region to emerge. This would eventually result in a huge equatorial megacontinent and two large polar oceans. The line that delineates the areas that hydrologically contribute to one or the other ocean would follow the equator if the earth was a perfect ellipsoid. However, due to the significant relief of both the continents and the ocean floor, the hypothetical global divide between the areas that hydrologically contribute to one or another ocean deviates from the equator significantly. Analogous to the well-known U.S. Continental Divide, this would be the border separating two giant hemispherical watersheds of the new circumpolar oceans. Interestingly, the highest point on this global divide would not be the highest altitude on the entire globe. The highest elevation of the global divide in the Colombian Andes would be about 12,280 meters, whereas the altitudes of the famous equatorial volcanoes of Chimborazo (Ecuador) and Kilimanjaro (Tanzania) would be 13,615 and 12,786 meters, respectively. Both volcanoes happen not to be located on the global divide line. The lowest point on the new global dividing line, with an elevation of 2,760 meters, would be situated southwest of Kiribati Island in the western Pacific.
     A day would last 365 days if the earth would quit rotating. It would take 365 days for the Sun to move through te sky and return to the same position. Half the earth would be baked for half a year, while the other half would be in darkness.
     Does not this sound like the immense heat of the Bowl Judgment.  It would get very hot on the sunny side and very cold on the dark side. This would destroy and harm both plants and animals.
Vial 4: Great heat. (Rev 16:8,9) 500 to 1000 degrees or enough to melt the elements.;
    The Earth would become a perfect sphere and there would be no more tilt.


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