Japhia

Biblical Account

Japhia's name appears only once, in Joshua 10:3. Seeking to attack Gibeon, which had made peace with Israel, Adoni-zedek king of Jerusalem sent word to Hoham king of Hebron, Piram king of Jarmuth, Japhia king of Lachish, and Debir king of Eglon, asking them to join him in battle (Joshua 10:3-4). These rulers, called "the five kings of the Amorites," laid siege to Gibeon (Joshua 10:5).

When Gibeon called for help, Joshua marched up from Gilgal all night and struck the coalition forces. Israel pursued them along the way of Beth-horon as far as Azekah and Makkedah, and the account records that hailstones fell and that the sun and moon stood still during the pursuit (Joshua 10:10-14). The five kings hid in a cave at Makkedah and were captured. The captains of Israel's army put their feet on the necks of the kings, and Joshua then killed them, hanged them on trees until evening, and cast their bodies into the cave (Joshua 10:16-27). At this point the text does not use Japhia's name but refers to him only as "the king of Lachish" (Joshua 10:23). Israel then captured Lachish (Joshua 10:31-32). The king of Lachish also appears in the list of conquered kings in Joshua 12:11.

In the Korean Revised Version, the same spelling is also used for other referents. The Japhia of Joshua 19:12 is a place on the border of the tribe of Zebulun. The Japhia of 2 Samuel 5:15 and 1 Chronicles 14:6 is a son born to David in Jerusalem. Both are distinct from the king of Lachish.

Significance Within Scripture

Nothing is recorded about Japhia beyond his name, his position, his participation in the coalition, and his execution. His story forms part of the account of the conquest of southern Canaan, set in a context that highlights Gibeon's covenant with Israel and the confession that God fought for Israel (Joshua 10:14, 10:42). The New Testament does not mention Japhia.

Interpretation and Issues

• Historicity and dating: Evangelical and conservative denominations generally read this account as actual history, though views differ on whether the conquest should be dated to the fifteenth or the thirteenth century BC. Some critical scholars regard the book of Joshua as a later, theologically shaped history. Tel Lachish, the site generally identified with Lachish, has been excavated. The Amarna letters of the fourteenth century BC also name rulers of Lachish, but no record directly connected to Japhia has been identified.
• Ethics of the conquest: Explanations of how to understand the accounts of the execution of Canaanite kings and the utter destruction of the inhabitants of cities vary among denominations and scholars. Some interpret these events as divine judgment, while others view them as literary conventions of ancient war records.
• Accounts beyond the text: Detailed descriptions of Japhia's character or of his motives for joining the coalition have no basis in the text. The only reason the text gives for joining the coalition is that Gibeon had made peace with Israel (Joshua 10:4).

In the Korean Church

In Korean churches, sermons on Joshua 10 focus mainly on the sun and moon standing still, the keeping of the promise made to Gibeon, and the exhortation "be strong and of good courage" (Joshua 10:25). Japhia himself is rarely the subject of sermons or Sunday school lessons; he is usually mentioned only as one of the five kings.