Joshua 11:10
At that time Joshua turned back and captured Hazor and put its king to the sword, because Hazor was formerly the head of all these kingdoms.
At that time
This phrase situates the events within a specific historical context, indicating a continuation of the conquest narrative. The Hebrew root for "time" is "עֵת" (et), which often signifies a divinely appointed moment. This suggests that Joshua's actions were not random but orchestrated within God's sovereign timeline, emphasizing the divine orchestration in Israel's conquest of Canaan.

Joshua turned back
The act of turning back implies a strategic decision. The Hebrew verb "שׁוּב" (shuv) means to return or turn back, often used in the context of repentance or a change in direction. Here, it underscores Joshua's leadership and tactical acumen, as he revisits a key location to ensure complete victory. This reflects the importance of thoroughness and obedience in fulfilling God's commands.

captured Hazor
Hazor was a significant Canaanite city, known from archaeological findings as a major urban center in the region. The Hebrew "לָכַד" (lakad) means to capture or seize, indicating a decisive military victory. Hazor's capture symbolizes the breaking of Canaanite power, as it was a leading city. This victory demonstrates God's power to overcome formidable obstacles and fulfill His promises to Israel.

struck down its king with the sword
The phrase highlights the execution of judgment. The Hebrew "נָכָה" (nakah) means to strike or smite, often used in the context of divine judgment. The sword, "חֶרֶב" (cherev), is a symbol of justice and authority. This act signifies the removal of leadership that opposed God's people, illustrating the theme of divine justice against those who resist God's will.

because Hazor had formerly been the head of all these kingdoms
This provides historical context, indicating Hazor's prominence. The Hebrew "רֹאשׁ" (rosh) means head or chief, denoting leadership and influence. Hazor's status as the head of these kingdoms underscores the significance of its defeat. It represents the dismantling of a coalition against Israel, affirming God's promise to give the land to His people and demonstrating His supremacy over earthly powers.

Persons / Places / Events
1. Joshua
The leader of the Israelites after Moses, tasked with leading the people into the Promised Land and conquering it as God commanded.

2. Hazor
A significant Canaanite city, described as the head of all the kingdoms in the region. Its capture was crucial for the Israelites' conquest of Canaan.

3. King of Hazor
The ruler of Hazor, who was defeated and killed by Joshua. His defeat symbolized the fall of a major power in Canaan.

4. Conquest of Canaan
The broader campaign led by Joshua to take possession of the land promised to the Israelites by God.

5. Israelites
The people of God, descendants of Abraham, Isaac, and Jacob, who were fulfilling God's promise by taking possession of the land.
Teaching Points
Obedience to God's Commands
Joshua's actions demonstrate the importance of following God's instructions fully, as partial obedience can lead to future problems.

God's Sovereignty in Battle
The capture of Hazor illustrates that God is the ultimate authority in battles, and victory comes through His power and guidance.

The Consequences of Sin
The destruction of Hazor serves as a reminder of the consequences of sin and rebellion against God, as the Canaanite cities were judged for their wickedness.

Leadership and Responsibility
Joshua's leadership highlights the responsibility of leaders to guide their people in accordance with God's will, ensuring that His purposes are fulfilled.

Trust in God's Promises
The conquest of Canaan, including Hazor, is a testament to God's faithfulness in fulfilling His promises to His people.
Bible Study Questions
1. How does Joshua's obedience in capturing Hazor reflect the importance of following God's commands in our own lives?

2. In what ways can we see God's sovereignty and power at work in the battles we face today, similar to how He worked in Joshua's time?

3. What lessons can we learn from the destruction of Hazor about the consequences of sin and rebellion against God?

4. How can Joshua's leadership inspire us to take responsibility in our own roles, whether in family, church, or community?

5. How does the fulfillment of God's promises in the conquest of Canaan encourage us to trust in His promises for our lives today?
Connections to Other Scriptures
Deuteronomy 7:1-2
This passage outlines God's command to the Israelites to conquer and utterly destroy the nations in Canaan, including Hazor, as part of His covenant promise.

Judges 4-5
These chapters recount the later oppression of Israel by Jabin, king of Hazor, and the subsequent deliverance through Deborah and Barak, showing the ongoing significance of Hazor in Israel's history.

Psalm 44:3
This verse emphasizes that Israel's victories were not by their own strength but by God's power, a theme evident in Joshua's conquests.
Divine Directions for the FightA. B. Mackay.Joshua 11:1-23
Sharing the SpoilW. Seaton.Joshua 11:1-23
Take Heed How Ye HearF. G. Marchant.Joshua 11:1-23
Types of Christian WarfareJ. Parker, D. D.Joshua 11:1-23
People
Amorites, Anakites, Canaanites, Debir, Gad, Gibeon, Hittites, Hivite, Hivites, Israelites, Jabin, Jebusites, Jobab, Joshua, Perizzites, Seir, Shimron, Zidon
Places
Achshaph, Anab, Arabah, Ashdod, Baal-gad, Chinneroth, Debir, Gath, Gaza, Gibeon, Hazor, Hebron, Hermon, Madon, Merom, Misrephoth-maim, Mount Halak, Mount Hermon, Naphoth-dor, Negeb, Seir, Shimron, Sidon, Valley of Lebanon, Valley of Mizpeh
Topics
Beforetime, Before-time, Captured, Captureth, Chief, Earlier, Formerly, Hazor, Joshua, Kingdoms, Past, Smitten, Smote, Struck, Sword, Thereof, Turneth
Dictionary of Bible Themes
Joshua 11:10

     5367   kingdoms

Joshua 11:10-12

     5572   sword

Library
Caesarea. Strato's Tower.
The Arabian interpreter thinks the first name of this city was Hazor, Joshua 11:1. The Jews, Ekron, Zephaniah 2:4. "R. Abhu saith," (he was of Caesarea,) "Ekron shall be rooted out"; this is Caesarea, the daughter of Edom, which is situated among things profane. She was a goad, sticking in Israel, in the days of the Grecians. But when the kingdom of the Asmonean family prevailed, it overcame her, &c. R. Josi Bar Chaninah saith, What is that that is written, 'And Ekron shall be as a Jebusite?' (Zech
John Lightfoot—From the Talmud and Hebraica

The Lake Samochonitis [Or Semechonitis. ]
In the Holy Scriptures it is the 'Water of Merom,' Joshua 11:5. In the Babylonian Talmudists it is 'The Sibbechean sea.' Hence is that, "Jordan ariseth out of the cave of Paneas, and flows into the Sibbechean sea." In the Jerusalem Talmudists, sometimes it is 'The sea of Cobebo,' as we have noted before; and sometimes 'The sea of Samaco'; whence in other languages it is 'Samachonitis.' "The lake Semechonitis is thirty furlongs in breadth, and sixty in length. The fens of it are stretched out unto
John Lightfoot—From the Talmud and Hebraica

The First Chaldaean Empire and the Hyksos in Egypt
Syria: the part played by it in the ancient world--Babylon and the first Chaldaean empire--The dominion of the Hyksos: Ahmosis. Some countries seem destined from their origin to become the battle-fields of the contending nations which environ them. Into such regions, and to their cost, neighbouring peoples come from century to century to settle their quarrels and bring to an issue the questions of supremacy which disturb their little corner of the world. The nations around are eager for the possession
G. Maspero—History Of Egypt, Chaldaea, Syria, Babylonia, and Assyria, V 4

The Lake of Gennesaret; Or, the Sea of Galilee and Tiberias.
Jordan is measured at one hundred and twenty furlongs, from the lake of Samochonitis to that of Gennesaret. That lake, in the Old Testament, is 'The sea of Chinnereth,' Numbers 34:11, &c. In the Targumists, 'The sea of Genesar'; sometimes, 'of Genesor'; sometimes, 'of Ginosar': it is the same also in the Talmudists, but most frequently 'The sea of Tiberiah.' Both names are used by the evangelists; 'the lake of Gennesaret,' Luke 5:1; 'the sea of Tiberias,' John 21:1; and 'the sea of Galilee,' John
John Lightfoot—From the Talmud and Hebraica

The Hardening in the Sacred Scripture.
"He hath hardened their heart."-- John xii. 40. The Scripture teaches positively that the hardening and "darkening of their foolish heart" is a divine, intentional act. This is plainly evident from God's charge to Moses concerning the king of Egypt: "Thou shalt speak all that I command thee; and I will harden Pharaoh's heart, and multiply My signs and wonders in the land of Egypt. But Pharaoh shall not harken unto you, and I will lay My hand upon Egypt, and the Egyptians shall know that I am the
Abraham Kuyper—The Work of the Holy Spirit

Joshua
The book of Joshua is the natural complement of the Pentateuch. Moses is dead, but the people are on the verge of the promised land, and the story of early Israel would be incomplete, did it not record the conquest of that land and her establishment upon it. The divine purpose moves restlessly on, until it is accomplished; so "after the death of Moses, Jehovah spake to Joshua," i. 1. The book falls naturally into three divisions: (a) the conquest of Canaan (i.-xii.), (b) the settlement of the
John Edgar McFadyen—Introduction to the Old Testament

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