Joshua 11:13
Yet Israel did not burn any of the cities built on their mounds, except Hazor, which Joshua burned.
Yet Israel did not burn
This phrase highlights a strategic decision made by the Israelites under Joshua's leadership. The Hebrew root for "burn" is "שָׂרַף" (saraph), which means to consume by fire. In the context of ancient warfare, burning a city was a common practice to ensure complete destruction and prevent future habitation. However, Israel's choice not to burn these cities suggests a deliberate preservation of infrastructure, possibly for future settlement or use. This decision reflects a divine strategy, as God had promised the Israelites cities they did not build (Deuteronomy 6:10-11).

any of the cities built on their mounds
The term "mounds" refers to "tells," which are archaeological sites consisting of layers of human occupation. These mounds were often strategic locations, elevated and fortified, making them valuable for defense and control. The Hebrew word "תֵּל" (tel) signifies these ancient city sites. By not burning these cities, Israel preserved the strategic and economic advantages they offered. This decision aligns with God's promise to give Israel a land already prepared for them, emphasizing His provision and foresight.

except Hazor alone
Hazor was a significant Canaanite city, often referred to as the "head of all those kingdoms" (Joshua 11:10). Its destruction was unique and intentional. The Hebrew word "לְבַדָּהּ" (levaddah) means "alone" or "only," underscoring Hazor's distinct treatment. This exception highlights Hazor's importance and possibly its role as a central hub of Canaanite resistance against Israel. The complete destruction of Hazor served as a decisive blow to Canaanite power and a demonstration of God's judgment against idolatry and opposition to His people.

which Joshua burned
Joshua, as the leader appointed by God, executed this act of judgment. The Hebrew name "יְהוֹשֻׁעַ" (Yehoshua) means "The LORD is salvation," reflecting his role as a deliverer for Israel. The act of burning Hazor was not merely a military tactic but a fulfillment of divine command. It symbolizes the purging of evil and the establishment of God's holiness in the land. Joshua's obedience in this act is a testament to his faithfulness and the fulfillment of God's promises to Israel. This decisive action ensured that the spiritual and physical integrity of the Promised Land was maintained.

Persons / Places / Events
1. Joshua
The leader of Israel who succeeded Moses. He was tasked with leading the Israelites into the Promised Land and conquering it.

2. Israel
The nation chosen by God, consisting of the descendants of Abraham, Isaac, and Jacob. They were commanded to take possession of the Promised Land.

3. Hazor
A significant Canaanite city and the head of all those kingdoms. It was the only city burned by Joshua during this campaign.

4. Canaanite Cities
These were the cities in the land of Canaan that Israel was commanded to conquer. They were often built on mounds, known as "tels."

5. Mounds (Tels)
Elevated sites where cities were built, often for strategic defense purposes. These mounds were not destroyed except for Hazor.
Teaching Points
Obedience to God's Commands
Joshua's actions reflect obedience to God's specific instructions. We are reminded of the importance of following God's guidance in our lives, even when it involves difficult decisions.

Selective Destruction
The decision to burn only Hazor highlights the need for discernment in our actions. Not every situation requires the same response; we must seek God's wisdom for each circumstance.

Spiritual Warfare
Just as Israel faced physical battles, Christians face spiritual battles. We must be vigilant and prepared to confront spiritual strongholds in our lives.

Legacy and Influence
Hazor's repeated mention in Scripture underscores the lasting impact of our actions. We should consider the legacy we are building and its influence on future generations.
Bible Study Questions
1. Why do you think Joshua chose to burn only Hazor and not the other cities built on mounds? How does this decision reflect obedience to God's commands?

2. How can the concept of "selective destruction" apply to dealing with sin or negative influences in our lives today?

3. In what ways does the account of Hazor's destruction and later rebuilding illustrate the ongoing spiritual battles we face?

4. How does the obedience of Joshua in this passage inspire you to follow God's guidance in your own life?

5. Reflect on a time when you had to make a difficult decision that required discernment. How did seeking God's wisdom help you in that situation?
Connections to Other Scriptures
Deuteronomy 20:16-18
This passage provides the command from God to destroy certain cities completely, which connects to the specific destruction of Hazor.

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.

1 Kings 9:15
This verse mentions Solomon's rebuilding of Hazor, indicating its strategic importance and the cycle of destruction and rebuilding in biblical history.
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
Alone, Built, Burn, Burned, Burnt, Cities, Except, Hazor, Hill, Hills, However, Joshua, Mounds, None, Save, Standing, Stood, Strength, Towns
Dictionary of Bible Themes
Joshua 11:10-12

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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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