Verse 6: And the men of Gibeon sent unto Joshua (Josh. 5:10; 9:6) to the camp to Gilgal, saying, Slack not thy hand from thy servants; come up to us quickly, and save us, and help us: for all the kings of the Amorites that dwell in the mountains are gathered together against us.
[They sent] While they were surrounded and besieged by enemies, as it appears, not beforehand: which shows their confidence in the power of God, whose religion they had recently undertaken. Hence they say, Save us, as those doubting nothing (Masius). I translate it, they had sent, namely, before the siege (Piscator).
The men of Gibeon sent, or, had sent, when their enemies were drawn towards them, which they could easily learn.
[Withdraw not thine hands (thus Tigurinus), אַל־תֶּ֥רֶף יָדֶ֖יךָ] Slack not thine hands (Munster, similarly Montanus, Septuagint). Relax not thine hands, that is, neglect not to bring help (Vatablus).
Slack not thy hand; do not neglect nor delay to help us.
[From the help of thy servants] Hebrew: from thy servants. They understand in whose presence they plead. Barbarous men would hesitate at this appellation, and would enter into this reasoning among themselves: The loss of servants is a trifle: Why should we communicate our dangers with them, etc.? But whom pure Religion has informed, as in the love of God, so also in true humanity, to them every condition of life, however lowly, instills the necessity of brining help. Neither is a Prince able to neglect his citizens, nor a master his servants, in dangers of life or body, without base cruelty; no more than a father his own children. And the civil laws liberate the servant that, imperiled by sickness, his master cast out, etc. (Masius). Subordinates (are) to be defended. Livy, History of Rome 7, their honor seemed to be involved in not betraying those that had surrendered (Grotius).
From thy servants, whom thou art obliged to protect both in duty, as thou art our master and ruler; and by thy own interest, we being part of thy possessions; and in ingenuity, because we have given ourselves to thee, and put ourselves under thy protection. In the mountains; in the mountainous country.
[They gathered together against us] [Most render it similarly.] It is not unusual to use אֵלֵינוּ, toward us, in the place of עֲלֵינוּ, against us (Masius).
[All the kings, etc.] The body, which they indicate, so that they might more powerfully urge the Commander-in-Chief, they limit to the inhabitants of the mountain, which I take of the mountainous regions of Judea (Masius).
 Hebrew: וַיִּשְׁלְח֣וּ אַנְשֵׁי֩ גִבְע֙וֹן אֶל־יְהוֹשֻׁ֤עַ אֶל־הַֽמַּחֲנֶה֙ הַגִּלְגָּ֣לָה לֵאמֹ֔ר אַל־תֶּ֥רֶף יָדֶ֖יךָ מֵֽעֲבָדֶ֑יךָ עֲלֵ֧ה אֵלֵ֣ינוּ מְהֵרָ֗ה וְהוֹשִׁ֤יעָה לָּ֙נוּ֙ וְעָזְרֵ֔נוּ כִּ֚י נִקְבְּצ֣וּ אֵלֵ֔ינוּ כָּל־מַלְכֵ֥י הָאֱמֹרִ֖י יֹשְׁבֵ֥י הָהָֽר׃
 רָפָה signifies to sink or relax. The Hiphil conjugation frequently conveys a causative sense.
 Hebrew: מֵעֲבָדֶיךָ.
 In book 7 of History of Rome, Livy gives an account of events leading to the First Samnite War (343-341 BC). The Samnites attacked the Campanians, and the Campanians appealed to Rome for help. Because of a pre-existing treaty of friendship, the Romans refused to take up arms against the Samnites. So, the Campanians surrendered to Rome; the Romans now esteemed themselves to be honor-bound to protect those that had surrendered to them. This soon led to war with the Samnites.
 Hebrew: נִקְבְּצ֣וּ אֵלֵ֔ינוּ