(1) The Amorites were one of the seven nations of Canaan.Hence Reland is willing to suppose that Josephus did not here mean that their land beyond Jordan was a seventh part of the whole land of Canaan, but meant the Arnorites as a seventh nation.His reason is, that Josephus, as well as our Bible, generally distinguish the land beyond Jordan from the land of Canaan; nor can it be denied, that in strictness they were all fercot: yet after two tribes and a half of the twelve tribes came to inherit it, it might in a general way altogether be well included under the land of Canaan, or Palestine, or Judea, of which we have a clear example here before us in Josephus, whose words evidently imply, that taking the whole land of Canaan, or that inhabited by all the twelve tribes together, and parting it into seven parts, the part beyond Jordan was in quantity of ground one seventh part of the whole.And this well enough agrees to Reland's own map of that country, although this land beyond Jordan was so peculiarly fruitful, and good for pasturage, as the two tribes and a half took notice, Numbers 32:1, 4, 16, that it maintained about a fifth part of the whole people.
(2) It plainly appears by the history of these spies, and the innkeeper Rahab's deception of the king of Jericho's messengers, by telling them what was false in order to save the lives of the spies, and yet the great commendation of her faith and good works in the New Testament, Hebrews 11:31; James 2:25, as well as by many other parallel examples, both in the Old Testament and in Josephus, that the best men did not then scruple to deceive those public enemies who might justly be destroyed; as also might deceive ill men in order to save life, and deliver themselves from the tyranny of their unjust oppressors, and this by telling direct falsehoods; I mean, all this where no oath was demanded of them, otherwise they never durst venture on such a procedure.Nor was Josephus himself of any other opinion or practice, as I shall remark in the note on Antiq.B.IX.ch.4.sect.3.And observe, that I still call this woman Rahab, an innkeeper, not a harlot, the whole history, both in our copies, and especially in Josephus, implying no more.It was indeed so frequent a thing, that women who were innkeepers were also harlots, or maintainers of harlots, that the word commonly used for real harlots was usually given them.See Dr.Bernard's note here, and Judges 11:1, and Antiq.B.V.ch.7.sect.8.
(3) Upon occasion of this devoting of Jericho to destruction, and the exemplary punishment of Achar, who broke that duerein or anathema, and of the punishment of the future breaker of it, Hiel, 1 Kings 16:34, as also of the punishment of Saul, for breaking the like chefera or anathema, against the Amalekites, 1Samuel 15., we may observe what was the true meaning of that law, Leviticus 27:28: "None devoted which shall be devoted of shall be redeemed; but shall be put to death;" i.e.whenever any of the Jews' public enemies had been, for their wickedness, solemnly devoted to destruction, according to the Divine command, as were generally the seven wicked nations of Canaan, and those sinners the Amalekites, 1 Samuel 15:18, it was utterly unlawful to permit those enemies to be redeemed; but they were to be all utterly destroyed.See also Numbers 23:2, 3.
(4) That the name of this chief was not Achan, as in the common copies, but Achar, as here in Josephus, and in the Apostolical Constit.B.VII.ch.2., and elsewhere, is evident by the allusion to that name in the curse of Joshua, "Why hast thou troubled us? - the Lord shall trouble thee;" where the Hebrew word alludes only to the name Achar, but not to Achan.
Accordingly, this Valley of Achar, or Achor, was and is a known place, a little north of Gilgal, so called from the days of Joshua till this day.See Joshua 7:26; Isaiah 65:10; Hosea 2:15;and Dr.Bernard's notes here.
(5) Here Dr.Bernard very justly observes, that a few words are dropped out of Josephus's copies, on account of the repetition of the word shekels, and that it ought to be read thus: - "A piece of gold that weighed fifty shekels, and one of silver that weighed two hundred shekels," as in our other copies, Joshua 7:21.
(6) I agree here with Dr.Bernard, and approve of Josephus's interpretation of Gilgal for liberty.See Joshua 5:9.
(7) Whether this lengthening of the day, by the standing still of the sun and moon, were physical and real, by the miraculous stoppage of the diurnal motion of the earth for about half a revolution, or whether only apparent, by aerial phosphori imitating the sun and moon as stationary so long, while clouds and the night hid the real ones, and this parhelion or mock sun affording sufficient light for Joshua's pursuit and complete victory, (which aerial phosphori in other shapes have been more than ordinarily common of late years,) cannot now be determined:
philosophers and astronomers will naturally incline to this latter hypothesis.In the mean thee, the fact itself was mentioned in the book of Jasher, now lost, Joshua 10:13, and is confirmed by Isaiah, 28:21, Habakkuk, 3:11, and by the son of Sirach, Ecclus.46:4.In the 18th Psalm of Solomon, yet.it is also said of the luminaries, with relation, no doubt, to this and the other miraculous standing still and going back, in the days of Joshua and Hezekiah, "They have not wandered, from the day that he created them; they have not forsaken their way, from ancient generations, unless it were when God enjoined them [so to do] by the command of his servants." See Authent.Rec.part i.p.
154.
(8) Of the books laid up in the temple, see the note on Antiq.B.
III.ch.1.sect.7.