Joshua 10:35

Translation
King James Version
And they took it on that day, and smote it with the edge of the sword, and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.
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KJV (with Strong's)
And they took H3920 it on that day H3117, and smote H5221 it with the edge H6310 of the sword H2719, and all the souls H5315 that were therein he utterly destroyed H2763 that day H3117, according to all that he had done H6213 to Lachish H3923.
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Complete Jewish Bible
They captured it that very day. He defeated it with the sword, completely destroying everyone there, exactly as he had done to Lakhish.
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Berean Standard Bible
That day they captured Eglon and put it to the sword, and Joshua devoted to destruction everyone in the city, just as he had done to Lachish.
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American Standard Version
and they took it on that day, and smote it with the edge of the sword; and all the souls that were therein he utterly destroyed that day, according to all that he had done to Lachish.
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World English Bible Messianic
They took it on that day, and struck it with the edge of the sword. He utterly destroyed all the souls who were in it that day, according to all that he had done to Lachish.
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Geneva Bible (1599)
And they tooke it the same day, and smote it with the edge of the sword, and all the soules that were therein he vtterly destroyed the same day, according to all that he had done to Lachish.
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Young's Literal Translation
and capture it on that day, and smite it by the mouth of the sword, and every person who is in it on that day he hath devoted, according to all that he did to Lachish.
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See also
Leviticus 26:44Joshua 10:37Job 19:10
See on the biblical-era map
Victory at Gibeon and the Death of the Five Kings
Victory at Gibeon and the Death of the Five Kings View full PDF
Joshua's Conquests in the South
Joshua's Conquests in the South View full PDF

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In the KJVVerse 6,100 of 31,102

Study This Verse

SUMMARY

Joshua 10:35 marks the decisive capture and systematic destruction of Eglon by the Israelite forces under Joshua's command. This act, mirroring the earlier conquest of Lachish, underscores Israel's unwavering obedience to God's specific instructions for the ḥerem (utter destruction) of the Canaanite inhabitants. It serves as a powerful testament to divine judgment against persistent wickedness and the unfolding fulfillment of God's covenant promises regarding the inheritance of the Promised Land.

CONTEXT

  • Literary Context: Joshua 10 details the southern campaign, initiated by the Gibeonite deception and the subsequent coalition of five Amorite kings against Gibeon. God intervenes miraculously with hailstones and a prolonged day, granting Israel a decisive victory. Following this, Joshua systematically conquers key cities in the southern lowlands. Verse 35 specifically describes the fall of Eglon, immediately after the capture of Lachish (vv. 31-32) and preceding the conquest of Hebron (vv. 36-37) and Debir (vv. 38-39). This rapid succession of victories highlights the momentum of the Israelite advance and their relentless execution of God's command for ḥerem.
  • Historical & Cultural Context: The Canaanite cities were fortified strongholds, often organized as city-states, each with its own king. Their religious practices involved polytheism, fertility cults, and abhorrent rituals like child sacrifice, which the biblical text identifies as the "iniquity of the Amorites" reaching its full measure, as foretold in Genesis 15:16. The concept of ḥerem (utter destruction) was unique to Israel's conquest, distinguishing it from typical ancient Near Eastern warfare. It was not mere plunder but a theological act of cleansing the land and executing divine judgment, preventing Israel from being corrupted by the pagan practices of the inhabitants. The geography of the Shephelah (lowlands) where Eglon and Lachish were located was strategically important, controlling access routes.
  • Key Themes: Joshua 10:35 powerfully reinforces several overarching themes found throughout the book of Joshua. Firstly, it showcases Divine Obedience, as Israel meticulously follows God's command to utterly destroy the inhabitants, demonstrating their commitment to the covenant. Secondly, it underscores God's Judgment against the pervasive wickedness of the Canaanite nations, illustrating His holiness and justice that cannot tolerate persistent sin. This judgment is not arbitrary but a long-foretold consequence of their depravity, as seen in the delayed judgment mentioned in Genesis 15:16. Finally, the verse contributes to the theme of Covenant Fulfillment, as the systematic conquest and securing of the land directly fulfill God's ancient promises to Abraham in Genesis 12:7 and the subsequent generations, establishing Israel in their promised inheritance.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • Smote (Hebrew, nâkâh', H5221): This verb (H5221) signifies a decisive strike, often with lethal intent. In the context of warfare, it denotes a powerful blow leading to defeat or killing. Here, it emphasizes the direct, forceful action taken by the Israelites in battle, leading to the complete subjugation of Eglon. It implies a comprehensive and effective military engagement.
  • Utterly destroyed (Hebrew, châram', H2763): This is a crucial theological term (H2763), denoting devotion to destruction, often in the context of a holy war or something "set apart" for God, typically for His judgment. It implies a complete and irreversible annihilation, leaving no survivors and often no spoils, as a consecration to God. This act was not for personal gain but as an execution of divine judgment against the Canaanites, purifying the land for Israel. It distinguished Israel's conquest from typical ancient Near Eastern warfare, marking it as a unique act of divine retribution and purification of the land.
  • Souls (Hebrew, nephesh', H5315): While often translated as "soul," nephesh (H5315) here refers to the living beings, the entire population of the city. The phrase "all the souls that were therein" emphasizes the totality of the destruction, leaving no one alive. This reinforces the comprehensive nature of the ḥerem command, indicating that every living person was subject to this divine judgment.

Verse Breakdown

  • "And they took it on that day": This refers to the city of Eglon, indicating its capture was swift and decisive, occurring on the same day as the battle or siege concluded. It highlights the efficiency and divine enablement of Israel's military campaign, suggesting a rapid and overwhelming victory.
  • "and smote it with the edge of the sword": This describes the method of conquest, emphasizing the direct, violent engagement of the Israelite army in hand-to-hand combat. "Edge of the sword" signifies lethal force and complete military victory, underscoring the decisive and unsparing nature of the assault.
  • "and all the souls that [were] therein he utterly destroyed that day": This clause details the ḥerem command in action. "All the souls" confirms the total annihilation of the inhabitants, leaving no survivors, demonstrating the comprehensive nature of the judgment. The repetition of "that day" reinforces the immediacy and thoroughness of the judgment. "He utterly destroyed" attributes the action to Joshua, acting as God's agent in executing divine wrath.
  • "according to all that he had done to Lachish": This comparative phrase provides a benchmark for the severity and totality of Eglon's destruction. It indicates a consistent pattern of obedience to the ḥerem command across different cities, reinforcing the systematic nature of the conquest and Israel's unwavering adherence to God's instructions for purifying the land.

Literary Devices

Joshua 10:35 employs several powerful literary devices. The most prominent is Repetition, with the phrase "that day" appearing twice, emphasizing the swift and decisive nature of the conquest and destruction. This repetition underscores the immediacy of God's judgment and Israel's efficient execution of His will. Hyperbole might be perceived in "all the souls... he utterly destroyed," though in the context of ḥerem, it signifies a comprehensive, divinely mandated eradication rather than an exaggeration. The phrase "edge of the sword" is a Metonymy, where the instrument (sword) stands for the act of warfare and killing itself. Finally, the comparison "according to all that he had done to Lachish" serves as a Simile (or a form of Analogy), drawing a direct parallel between the two conquests to highlight the consistent and thorough application of the ḥerem command.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joshua 10:35 is a stark reminder of God's absolute holiness and His uncompromising justice against sin. The ḥerem command, executed at Eglon, was not an act of wanton cruelty but a unique, divinely ordained judgment against nations whose wickedness had reached its full measure, preventing their corrupting influence from defiling Israel and the Promised Land. This historical event underscores that while God is patient and merciful, His patience has limits, and persistent rebellion against His moral order will ultimately incur His righteous wrath. It also highlights the critical importance of obedience to God's specific commands for His people, even when those commands are difficult to comprehend or execute from a human perspective, demonstrating faith in His perfect wisdom and justice.

REFLECTION AND APPLICATION

While the specific commands of the Canaanite conquest are unique to that historical period and not directly applicable to Christians today, Joshua 10:35 offers enduring spiritual lessons. It calls us to reflect on the gravity of sin and the holiness of God, who is just and will ultimately judge all unrighteousness. For believers, the call to "utterly destroy" translates into a spiritual warfare against the sin within us and the evil influences around us. We are to put to death the "deeds of the body" through the power of the Holy Spirit, ruthlessly rooting out idolatry, immorality, and all forms of spiritual compromise from our lives. This requires radical obedience to God's Word, a commitment to holiness, and a recognition that our spiritual inheritance in Christ demands a separation from the world's corrupting influences. We are called to be set apart, just as the land was to be set apart for God's holy people.

Questions for Reflection

  • How does the thoroughness of God's judgment in Joshua 10:35 shape your understanding of His holiness and justice?
  • In what areas of your life might you be called to "utterly destroy" sinful habits or attitudes that hinder your walk with God?
  • How does Israel's obedience to a difficult command challenge your own willingness to obey God's Word, even when it's challenging?

FAQ

Why did God command such extreme destruction (ḥerem) in the conquest of Canaan?

Answer: The command for ḥerem (utter destruction) was a unique, divinely ordained judgment against the Canaanite nations whose moral depravity, including child sacrifice, idolatry, and sexual perversions, had reached a point where their "iniquity was complete," as stated in Genesis 15:16. It served several purposes: to execute God's righteous judgment, to prevent the spiritual corruption of Israel through intermarriage and adoption of pagan practices, as explicitly commanded in Deuteronomy 7:1-6, and to demonstrate God's absolute sovereignty over the land He was giving to His people. This was not a general command for all warfare but a specific, historical act of divine purification.

Does this passage imply that physical warfare is a model for Christian evangelism or spiritual growth today?

Answer: No, this passage does not imply that physical warfare is a model for Christian evangelism or spiritual growth today. The Canaanite conquest was a unique historical event with a specific redemptive-historical purpose, distinct from the New Testament's call for spiritual warfare. While Christians are called to engage in spiritual warfare, it is against "the spiritual forces of evil in the heavenly realms," as described in Ephesians 6:12, not against people. Our weapons are spiritual—truth, righteousness, the gospel of peace, faith, salvation, and the Word of God, as detailed in Ephesians 6:13-17. The "destruction" we are called to is of sinful desires and worldly ideologies within ourselves and through the proclamation of the gospel, not physical violence.

How does Joshua's obedience here relate to God's character of love and mercy?

Answer: While the destruction described in Joshua 10:35 appears severe, it must be understood within the broader context of God's character, which includes both love and justice. God's mercy was extended to the Canaanites for centuries, but their persistent rebellion and abominable practices led to a point of no return. This act of judgment, though harsh, demonstrates God's commitment to holiness and His determination to protect His covenant people from corruption. It foreshadows the ultimate judgment of sin, which is also an act of justice from a holy God. Furthermore, God's love is ultimately revealed in His provision of a way of salvation through Christ, which addresses the root problem of human sin that necessitated such judgments in the first place, as beautifully articulated in John 3:16.

CHRIST-CENTERED FULFILLMENT

Joshua 10:35, with its stark depiction of divine judgment and complete destruction, finds its ultimate Christ-centered fulfillment not in physical conquest, but in the spiritual victory achieved by Jesus Christ. Joshua, whose name is a Hebrew form of Jesus, foreshadows the true Captain of our salvation. Just as Joshua led Israel to conquer the Promised Land and "utterly destroy" its wicked inhabitants, so Christ, through His death and resurrection, has conquered the spiritual enemies of sin, death, and the devil, triumphing over them in Colossians 2:15. The ḥerem of Eglon, a localized judgment on specific wickedness, points forward to the universal judgment that Christ will execute at His second coming, where all unrighteousness will be utterly destroyed and cast out of His eternal kingdom, as vividly described in Revelation 20:11-15. Furthermore, the call for Israel to purify the land by removing evil finds its echo in the New Covenant's call for believers to "put to death" the sinful deeds of the body by the Spirit, as exhorted in Romans 8:13, and to live lives of holiness, anticipating the new heavens and new earth where righteousness dwells, a promise found in 2 Peter 3:13. Christ is the one who ultimately cleanses and establishes His people in their eternal inheritance, a land free from the stain of sin.

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Commentary on Joshua 10 verses 28–43

I. II. Main points1. 2. Sub-points

We are here informed how Joshua improved the late glorious victory he had obtained and the advantages he had gained by it, and to do this well is a general's praise.

I. Here is a particular account of the several cities which he immediately made himself master of. 1. The cities of three of the kings whom he had conquered in the field he went and took possession of, Lachish (Jos 10:31, Jos 10:32), Eglon (Jos 10:34, Jos 10:35), and Hebron, Jos 10:36, Jos 10:37. The other two, Jerusalem and Jarmuth, were not taken at this time; perhaps his forces were either so much fatigued with what they had done or so well content with what they had got that they had no mind to attack those places, and so they let slip the fairest opportunity they could ever expect of reducing them with ease, which afterwards was not done without difficulty, Jdg 1:8; Sa2 5:6. 2. Three other cities, and royal cities too, he took: Makkedah, into the neighbourhood of which the five kings had fled, which brought Joshua and his forces thither in pursuit of them, and so hastened its ruin (Jos 10:28), Libnah (Jos 10:29, Jos 10:30), and Debir, Jos 10:38, Jos 10:39. 3. One king that brought in his forces for the relief of Lachish, that had lost its king, proved to meddle to his own hurt; it was Horam king of Gezer, who, either in friendship to his neighbours or for his own security, offered to stop the progress of Joshua's arms, and was cut off with all his forces, Jos 10:33. Thus wicked men are often snared in their counsels, and, by opposing God in the way of his judgments, bring them the sooner on their own heads.

II. A general account of the country which was hereby reduced and brought into Israel's hands (Jos 10:40-42), that part of the land of Canaan of which they first got possession, which lay south of Jerusalem, and afterwards fell, for the most part, to the lot of the tribe of Judah. Observe in this narrative,

1.The great speed Joshua made in taking these cities, which, some think, is intimated in the manner of relating it, which is quick and concise. He flew like lightning from place to place; and though they all stood it out to the last extremity, and none of these cities opened their gates to him, yet in a little time he got them all into his hands, summoned them, and seized them, the same day (Jos 10:28), or in two days, Jos 10:32. Now that they were struck with fear, by the defeat of their armies and the death of their kings, Joshua prudently followed his blow. See what a great deal of work may be done in a little time, if we will but be busy and improve our opportunities.

2.The great severity Joshua used towards those he conquered. He gave no quarter to man, woman, nor child, put to the sword all the souls (Jos 10:28, Jos 10:30, Jos 10:32, Jos 10:35, etc.), utterly destroyed all that breathed (Jos 10:40), and left none remaining. Nothing could justify this military execution but that herein they did as the Lord God of Israel commanded (Jos 10:40), which was sufficient not only to bear them out, and save them for the imputation of cruelty, but to sanctify what they did, and make it an acceptable piece of service to his justice. God would hereby, (1.) Manifest his hatred of the idolatries and other abominations which the Canaanites had been guilty of, and leave us to judge how great the provocation was which they had given him by the greatness of the destruction which was brought upon them when the measure of their iniquity was full. (2.) He would hereby magnify his love to his people Israel, in giving so many men for them, and people for their life, Isa 43:4. When the heathen are to be cast out to make room for this vine (Psa 80:8) divine justice appears more prodigal than ever of human blood, that the Israelites might find themselves for ever obliged to spend their lives to the glory of that God who had sacrificed so many of the lives of his creatures to their interest. (3.) Hereby was typified the final and eternal destruction of all the impenitent implacable enemies of the Lord Jesus, who, having slighted the riches of his grace, must for ever feel the weight of his wrath, and shall have judgment without mercy. Nations that forget God shall be turned into hell, and no reproach at all to God's infinite goodness.

3.The great success of this expedition. The spoil of these cities was now divided among the men of war that plundered them; and the cities themselves, with the land about them, were shortly to be divided among the tribes, for the Lord fought for Israel, Jos 10:42. They could not have gotten the victory if God had not undertaken the battle; then we conquer when God fights for us; and, if he be for us, who can be against us?

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 28–43. Public domain.
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Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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