What number verse is Joshua 10:37 in the Bible?

Joshua 10:37 is the 6,102nd verse of the Bible. Counting straight through the King James canon — all 31,102 verses from Genesis 1:1 to Revelation 22:21 — Joshua 10:37 sits at position 6,102.

Translation

King James Version

And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein.

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KJV (with Strong's)

And they took ^H3920 it, and smote ^H5221 it with the edge ^H6310 of the sword ^H2719, and the king ^H4428 thereof, and all the cities ^H5892 thereof, and all the souls ^H5315 that were therein; he left ^H7604 none remaining ^H8300, according to all that he had done ^H6213 to Eglon ^H5700; but destroyed ^H2763 it utterly, and all the souls ^H5315 that were therein.

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Complete Jewish Bible

They captured it, defeating it with the sword, including its king, its villages and everyone there; he left no one, exactly as he had done to 'Eglon; but he completely destroyed it and everyone there.

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Berean Standard Bible

They captured it and put to the sword its king, all its villages, and all the people. Joshua left no survivors, just as he had done at Eglon; he devoted to destruction Hebron and everyone in it.

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American Standard Version

and they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but he utterly destroyed it, and all the souls that were therein.

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World English Bible Messianic

They took it, and struck it with the edge of the sword, with its king and all its cities, and all the souls who were in it. He left no one remaining, according to all that he had done to Eglon; but he utterly destroyed it, and all the souls who were in it.

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Geneva Bible (1599)

And when they had taken it, they smote it with the edge of the sword, and the King thereof, and all the cities thereof, and all the soules that were therein: he left none remaining, according to all as he had done to Eglon: for he destroyed it vtterly, and all the soules that were therein.

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Young's Literal Translation

and capture it, and smite it by the mouth of the sword, and its king, and all its cities, and every person who is in it--he hath not left a remnant--according to all that he did to Eglon--and doth devote it, and every person who is in it.

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In the KJVVerse 6,102 of 31,102

Study This Verse

SUMMARY

Joshua 10:37 provides a stark and powerful account of the complete and utter destruction of a Canaanite city, understood to be Hebron, by Joshua and the Israelite army. This verse emphasizes the thoroughness of the conquest, leaving no survivors, and explicitly states that these actions were in full compliance with divine instructions previously executed in the conquest of Eglon. It underscores the severity of God's judgment against the pervasive wickedness of the Canaanite nations and highlights Israel's unwavering obedience to the divine mandate of ḥerem, or utter devotion to destruction.

CONTEXT

Literary Context: This verse is situated within Joshua's swift and decisive southern campaign, which immediately followed the pivotal victory over the coalition of five Amorite kings at Gibeon. After pursuing and defeating these kings, Joshua systematically moved to conquer their respective cities. While not explicitly named in this verse, the preceding verse, Joshua 10:36, identifies the city as Hebron, a significant stronghold in the hill country of Judah. The actions described here—the complete eradication of the population and city—are presented as a continuation of Joshua's relentless campaign to secure the Promised Land, meticulously fulfilling the divine command for ḥerem against the Canaanite inhabitants. The phrase "according to all that he had done to Eglon" reinforces Joshua's consistent obedience to these commands, referencing the earlier conquest detailed in Joshua 10:34-35.
Historical & Cultural Context: The conquest of Canaan, as depicted in Joshua, was a unique historical event understood as an act of divine judgment against the morally corrupt and idolatrous Canaanite nations. The command of ḥerem (often translated as "utter destruction" or "devotion to destruction") was a specific, temporary, and religiously motivated directive from God, not a general license for warfare. The Canaanite cultures were characterized by pervasive idolatry, child sacrifice, and gross immorality, which had reached a point where their "iniquity was not yet full" but had now reached its peak, as foretold in Genesis 15:16. This divine cleansing was necessary to prevent the spiritual contamination of Israel and to establish a holy nation in the land God had promised them. It was a demonstration of God's absolute holiness and His righteous indignation against sin, executed through His chosen people.
Key Themes: Joshua 10:37 contributes significantly to several major themes within the book of Joshua and the broader Old Testament narrative. It powerfully illustrates the theme of Divine Judgment and Holy War, portraying God's righteous wrath against sin and His use of Israel as an instrument of judgment against the depraved Canaanite cultures. Simultaneously, it highlights Obedience to God's Commands, showcasing Joshua's unwavering and meticulous adherence to the divine mandate of ḥerem, even when it involved severe measures. The repeated emphasis on "leaving none remaining" and "destroying it utterly" underscores the importance of complete and precise obedience to God's will. Furthermore, the verse reinforces the theme of the Completeness of Conquest, demonstrating the strategic necessity of eradicating Canaanite religious and cultural influences to ensure the spiritual purity and distinct identity of Israel in the Promised Land, preventing future apostasy as warned in Deuteronomy 7:1-6.

EXPOSITION AND ANALYSIS

Key Word Analysis

Smote (Hebrew, nâkâh', H5221): This verb (H5221), used frequently in the conquest narratives, signifies striking, beating, or killing. In the context of warfare, it denotes a decisive and often fatal blow. Here, it emphasizes the direct, physical action taken by the Israelite army in executing the divine judgment, highlighting the force and finality of their military operations.
Souls (Hebrew, nephesh', H5315): This term (H5315) is highly versatile, encompassing "life," "person," "being," or "self." In this context, "all the souls that were therein" refers to every living individual within the city, emphasizing the comprehensive nature of the judgment. It underscores that the ḥerem command extended to every person, leaving no one alive.
Destroyed it utterly (Hebrew, châram', H2763): This phrase translates the Hebrew verb châram (H2763), which is the verbal form of the noun ḥerem. It signifies setting something apart as devoted to God, often for destruction. In the context of the Canaanite conquest, it means that the cities and their inhabitants were consecrated or dedicated to God for judgment, rather than for Israel's plunder or assimilation. This was a unique and specific command, signifying the holiness of God, the seriousness of the sin being judged, and the necessity of Israel's complete separation from pagan influences. It implies a total and irreversible act of eradication.

Verse Breakdown

"And they took it, and smote it with the edge of the sword": This opening clause describes the immediate and decisive military action taken by the Israelite forces against the unnamed city (Hebron). "Took it" implies capturing or gaining control, and "smote it with the edge of the sword" vividly portrays the brutal and complete nature of the military engagement, indicating a direct and lethal assault.
"and the king thereof, and all the cities thereof, and all the souls that [were] therein; he left none remaining": This segment details the scope of the destruction. Not only the city itself but also its king and all its inhabitants ("all the souls") were targeted. The phrase "he left none remaining" explicitly states the absolute thoroughness of the ḥerem command, emphasizing that no one was spared, regardless of age or status, in compliance with God's directive.
"according to all that he had done to Eglon; but destroyed it utterly, and all the souls that [were] therein.": This concluding clause reiterates the completeness of the destruction and places it within a pattern of consistent obedience. The reference to Eglon serves as a precedent, demonstrating Joshua's faithful execution of God's commands throughout the campaign. The repetition of "destroyed it utterly, and all the souls that were therein" further underscores the total annihilation, leaving no doubt about the fulfillment of the ḥerem mandate.

Literary Devices

The primary literary device employed in Joshua 10:37 is Repetition, particularly of phrases emphasizing totality and completeness. Phrases like "all the souls that [were] therein," "he left none remaining," and "destroyed it utterly" are used to underscore the absolute and comprehensive nature of the conquest and the fulfillment of the ḥerem command. This Repetition serves to reinforce the theological point that God's judgment was thorough and that Israel's obedience was meticulous. Furthermore, the explicit comparison to "all that he had done to Eglon" functions as a form of Parallelism or Analogy, drawing a direct link between previous acts of judgment and the current one, thereby establishing a consistent pattern of divine judgment and Israelite obedience throughout the conquest narrative. The stark, unvarnished description of the destruction also contributes to the Realism of the narrative, portraying the harsh realities of ancient warfare as an instrument of divine will.

THEOLOGICAL AND THEMATIC CONNECTIONS

Joshua 10:37 stands as a stark reminder of God's absolute holiness and His righteous judgment against sin. While the physical conquest of Canaan was a unique historical event under the Old Covenant, the underlying principles are enduring. It reveals a God who is not indifferent to evil but actively judges pervasive wickedness and idolatry. This judgment, though severe, was rooted in divine justice and a commitment to preserve the purity of His covenant people. The verse also highlights the vital importance of complete obedience to God's commands, even when they are difficult or seemingly harsh, demonstrating that God's will, when faithfully executed, leads to the fulfillment of His purposes and the establishment of His kingdom.

REFLECTION AND APPLICATION

While we no longer engage in physical conquest of nations, Joshua 10:37 offers profound spiritual lessons for believers today. It calls us to recognize the seriousness with which God views sin and the necessity of radical separation from anything that defiles or corrupts our spiritual walk. Just as Israel was commanded to utterly destroy the influences of Canaanite idolatry, we are called to wage spiritual warfare against the sin, idolatry, and worldly influences within our own lives and hearts. This requires a decisive and uncompromising commitment to "put off the old self" and "put on the new self," as taught in Ephesians 4:22-24. Our "conquest" is internal, empowered by the Holy Spirit, demanding complete obedience to Christ in every area of our lives. It reminds us that spiritual purity and faithfulness to God require a willingness to "destroy utterly" those things that hinder our relationship with Him, trusting in His righteous judgment and His transformative power.

Questions for Reflection

How does the severity of God's judgment in Joshua 10:37 shape your understanding of His holiness and justice?
In what areas of your life might God be calling you to "utterly destroy" sinful habits, idolatrous thoughts, or worldly influences?
What does Joshua's complete obedience to God's commands teach you about the nature of true discipleship and faithfulness?
How can you, by the power of the Holy Spirit, apply the principle of "spiritual ḥerem" to cultivate greater purity and devotion in your own life?

FAQ

How do we reconcile the command for "utter destruction" in Joshua 10:37 with God's character of love and mercy?

Answer: This is a profound theological question that requires careful consideration of biblical context. The command for ḥerem (utter destruction) in the conquest of Canaan was a unique, specific, and temporary divine mandate, not a universal principle for all warfare or a contradiction of God's love. It was an act of righteous judgment against cultures whose pervasive wickedness, including child sacrifice and gross immorality, had reached a point of no return, as indicated in Genesis 15:16. God had shown immense patience for centuries, but their iniquity was now "full." Furthermore, this judgment served to protect the nascent nation of Israel from spiritual corruption, ensuring they could fulfill their role as the vehicle for God's redemptive plan for all humanity. It demonstrates God's holiness and His intolerance of evil, while His love and mercy are seen in His covenant with Israel and His ultimate provision of salvation through Christ. It's crucial to understand this as a specific historical event within a broader narrative of redemption, not a blueprint for human behavior.

CHRIST-CENTERED FULFILLMENT

Joshua 10:37, with its depiction of complete conquest and utter destruction of an enemy, finds its ultimate and spiritual fulfillment in the person and work of Jesus Christ. While Joshua's conquest was physical, establishing an earthly kingdom, Christ's conquest is spiritual, establishing an eternal kingdom not of this world (John 18:36). Jesus is the greater Joshua, who leads His people not into a geographical land but into spiritual freedom and eternal life. He is the one who truly executes the ultimate ḥerem against the powers of sin, death, and the devil, utterly destroying their dominion through His sacrificial death and glorious resurrection (Colossians 2:15). Just as no Canaanite was to remain to corrupt Israel, Christ's victory ensures that sin's power is broken for those in Him, allowing for a new creation (2 Corinthians 5:17). The obedience of Joshua in carrying out God's commands foreshadows the perfect obedience of Christ, who "became obedient to the point of death, even death on a cross" (Philippians 2:8). Through Christ, we are called to participate in a spiritual "conquest," putting to death the deeds of the flesh and living by the Spirit (Romans 8:13), ultimately looking forward to the day when He will utterly destroy all evil and establish His righteous reign forever (Revelation 20:10).

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Commentary on Joshua 10 verses 28–43

28 ¶ And that day Joshua took Makkedah, and smote it with the edge of the sword, and the king thereof he utterly destroyed, them, and all the souls that were therein; he let none remain: and he did to the king of Makkedah as he did unto the king of Jericho.

29 Then Joshua passed from Makkedah, and all Israel with him, unto Libnah, and fought against Libnah:

30 And the LORD delivered it also, and the king thereof, into the hand of Israel; and he smote it with the edge of the sword, and all the souls that were therein; he let none remain in it; but did unto the king thereof as he did unto the king of Jericho.

31 And Joshua passed from Libnah, and all Israel with him, unto Lachish, and encamped against it, and fought against it:

32 And the LORD delivered Lachish into the hand of Israel, which took it on the second day, and smote it with the edge of the sword, and all the souls that were therein, according to all that he had done to Libnah.

33 Then Horam king of Gezer came up to help Lachish; and Joshua smote him and his people, until he had left him none remaining.

34 And from Lachish Joshua passed unto Eglon, and all Israel with him; and they encamped against it, and fought against it:

35 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.

36 And Joshua went up from Eglon, and all Israel with him, unto Hebron; and they fought against it:

37 And they took it, and smote it with the edge of the sword, and the king thereof, and all the cities thereof, and all the souls that were therein; he left none remaining, according to all that he had done to Eglon; but destroyed it utterly, and all the souls that were therein.

38 And Joshua returned, and all Israel with him, to Debir; and fought against it:

39 And he took it, and the king thereof, and all the cities thereof; and they smote them with the edge of the sword, and utterly destroyed all the souls that were therein; he left none remaining: as he had done to Hebron, so he did to Debir, and to the king thereof; as he had done also to Libnah, and to her king.

40 So Joshua smote all the country of the hills, and of the south, and of the vale, and of the springs, and all their kings: he left none remaining, but utterly destroyed all that breathed, as the LORD God of Israel commanded.

41 And Joshua smote them from Kadeshbarnea even unto Gaza, and all the country of Goshen, even unto Gibeon.

42 And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel.

43 And Joshua returned, and all Israel with him, unto the camp to Gilgal.

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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Richard ChallonerAD 1781

The king: Viz., the new king, who succeeded him that was slain, ver. 26.

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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