Jabin king of Hazor gathers the kings of the north at the waters of Merom, horses and chariots very many; Joshua burns Hazor, head of all those kingdoms, and takes the whole land, as Hashem spoke to Moses.
Tap any Hebrew word to reveal its root, value, and meanings.
And it came to pass, when Jabin king of Hazor heard thereof, that he sent to Jobab king of Madon, and to the king of Shimron, and to the king of Achshaph,
verse value 2773
Insights
Verse structure: 12 words, 58 letters. The shortest word is "king" (מֶ֣לֶךְ, 3 letters) and the longest is "king·Hazor" (מֶלֶךְ־חָצ֑וֹר, 7 letters). Words sharing gematria 127: and·to·the·king·of, and·to·the·king·of. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "Jabin" (יָבִ֣ין), "king·Hazor" (מֶלֶךְ־חָצ֑וֹר), "to·Jobab" (אֶל־יוֹבָב֙). The root מלך appears 3 times in this verse. 10 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "king" (root מלך, 102x in Joshua); "when·he·heard" (root שמע, 29x in Joshua). First appearance of the root חצור ("king·Hazor") in Joshua. First appearance of the root שמרון ("Shimron") in Joshua. The etnachta (major mid-verse pause) falls on 'king·Hazor', dividing the verse into phrases of 4 and 8 words. Full calculation: וַיְהִ֕י [and·it·was] (31) + כִּשְׁמֹ֖עַ [when·he·heard] (430) + יָבִ֣ין [Jabin] (72) + מֶלֶךְ־חָצ֑וֹר [king·Hazor] (394) + וַיִּשְׁלַ֗ח [and·he·sent] (354) + אֶל־יוֹבָב֙ [to·Jobab] (51) + מֶ֣לֶךְ [king] (90) + מָד֔וֹן [strife] (100) + וְאֶל־מֶ֥לֶךְ [and·to·the·king·of] (127) + שִׁמְר֖וֹן [Shimron] (596) + וְאֶל־מֶ֥לֶךְ [and·to·the·king·of] (127) + אַכְשָֽׁף [Achshaph] (401) = 2773.
Ralbag
It is further mentioned that when Jabin king of Hazor heard this, he sent to Jobab king of Madon, and to the king of Shimron and to many other kings, to gather together and fight with Israel, so that they not fall into their hands one by one, as the other kings did. And they came with a people as numerous as the sand that is on the seashore, to fight with Israel.
and to the kings that were on the north, in the hill-country and in the Arabah south of Chinneroth, and in the Lowland, and in the regions of Dor on the west,
verse value 3439
Insights
Verse structure: 11 words, 52 letters. The shortest word is "that" (אֲשֶׁ֣ר, 3 letters) and the longest is "and·to·the·kings" (וְֽאֶל־הַמְּלָכִ֞ים, 9 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·to·the·kings" (וְֽאֶל־הַמְּלָכִ֞ים), "and·in·regions·of" (וּבְנָפ֥וֹת). 11 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·to·the·kings" (root מלך, 102x in Joshua); "from·sea" (root ים, 40x in Joshua). First appearance of the root דור ("Dor") in Joshua. The etnachta (major mid-verse pause) falls on 'lowland', dividing the verse into phrases of 8 and 3 words. Full calculation: וְֽאֶל־הַמְּלָכִ֞ים [and·to·the·kings] (182) + אֲשֶׁ֣ר [that] (501) + מִצְּפ֗וֹן [north] (266) + בָּהָ֧ר [in·the·mountain] (207) + וּבָעֲרָבָ֛ה [and·in·the·arabah] (285) + נֶ֥גֶב [south-country] (55) + כִּֽנְר֖וֹת [Chinneroth] (676) + וּבַשְּׁפֵלָ֑ה [lowland] (423) + וּבְנָפ֥וֹת [and·in·regions·of] (544) + דּ֖וֹר [Dor] (210) + מִיָּֽם [from·sea] (90) = 3439.
Rashi
Southward of Chinneroth. South of Ginosar.
And the districts of Dor. The districts of Dor, 'cuntedes' in Old French [i.e., counties].
Toward the sea. Westward.
Radak
"Which is from the north." It is vocalized with a shva, though its essential form has a qamats, because it is not in construct [with the following word]. And it is possible to interpret it as being in construct with the bet of "ba-har" ("in the mountain") and "ba-arava" ("in the plain"), as if it said "mi-tzafon ha-har" ("from the north of the mountain"), for such is the way of the language, to construe [a noun] upon a formative letter, like "those dwelling in tents," and others, as we have written in the book Mikhlol.
“Negev of Kinneret.” To the south of Kinneret. And “Kinnerot” is a collective term for Kinneret. Both of these are translated in the Targum as Ginosar. It is a land exceedingly rich, and our Sages of blessed memory greatly extolled in their accounts the praise of its fruits. The collective term implies that there were divided places, and all of them were rich.
"And in the Naphoth of Dor." The singular of the term is 'naphah' [district], [referring also to the one] adjacent to Naphat Dor; and their meaning is a district of districts, and so did Targum Yonatan translate: 'pilkei' [districts].
Metzudat Zion
And in the Arabah. In the plain:
"South of Kinneroth." [Meaning] to the south of Kinneroth, and it [Kinneroth] is the name of a place.
And in the districts of Dor. The districts and regions of Dor, as it is written (Psalms 48:3), "Beautiful in elevation."
Malbim
"And to the kings of the north." For those in the south had already been conquered; and the word "mitzafon" (of the north) comes with a sheva, not in construct state, and its root form is with a qamats.
to the Canaanite on the east and on the west, and the Amorite, and the Hittite, and the Perizzite, and the Jebusite in the hill-country, and the Hivite under Hermon in the land of Mizpah.
verse value 3561
Insights
Verse structure: 13 words, 64 letters. The shortest word is "in·the·mountain" (בָּהָ֑ר, 3 letters) and the longest is "and·Jebusite" (וְהַיְבוּסִ֖י, 7 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·from·the·sea" (וּמִיָּ֔ם), "and·Hivite" (וְהַֽחִוִּי֙). 13 unique roots are used. Frequent roots: "in·land·of" (root ארץ, 95x in Joshua); "and·from·the·sea" (root ים, 40x in Joshua); "in·the·mountain" (root הר, 39x in Joshua). First appearance of the root חרמון ("Hermon") in Joshua. First appearance of the root מצפה ("Mizpah") in Joshua. The etnachta (major mid-verse pause) falls on 'in·the·mountain', dividing the verse into phrases of 8 and 5 words. Full calculation: הַֽכְּנַעֲנִי֙ [Canaanite] (205) + מִמִּזְרָ֣ח [from·east] (295) + וּמִיָּ֔ם [and·from·the·sea] (96) + וְהָאֱמֹרִ֧י [and·Amorite] (262) + וְהַחִתִּ֛י [and·Hittite] (429) + וְהַפְּרִזִּ֥י [and·Perizzite] (308) + וְהַיְבוּסִ֖י [and·Jebusite] (99) + בָּהָ֑ר [in·the·mountain] (207) + וְהַֽחִוִּי֙ [and·Hivite] (35) + תַּ֣חַת [under] (808) + חֶרְמ֔וֹן [Hermon] (304) + בְּאֶ֖רֶץ [in·land·of] (293) + הַמִּצְפָּֽה [Mizpah] (220) = 3561.
Radak
"And the Hivite [was] beneath Hermon." The meaning is: the Hivite that was dwelling beneath Hermon. And he said “beneath” because Hermon was a mountain, as it is written, “even to Mount Hermon.” And the meaning of “in the land of Mizpah” is that this Hermon is in the land of Mizpah. Or its meaning is that all the kings assembled in the land of Mizpah to wage war against Joshua. And it is possible that this place is the Mizpah where Israel always gathered. And because there was a great salvation there, they assembled there. For in the other war that Joshua waged against the five kings, even though there was a great salvation, there were only five kings; but here there were many kings. And it is possible that Joshua built an altar there because of the great salvation that occurred there, and for this reason Israel would gather there when they needed to go to war or for some great matter. And so we find regarding Jephthah, “before the Lord in Mizpah,” and so in the matter of the concubine at Gibeah, “to the Lord in Mizpah.” And so Samuel said in the war against the Philistines, “Assemble to me all Israel at Mizpah.” And so when Saul was anointed, Samuel called the people to the Lord at Mizpah. It appears from all these verses that there was an altar there, and a holy place for prayer and for the assembly of Israel in those days.
Metzudat David
“Tachath Chermôn.” Beneath Mount Hermon:
"In the land of Mizpah." Mount Hermon was in the land of Mizpah:
Malbim
"The Canaanite." This means that the Canaanite was situated on the eastern side of the northern flank; the Canaanite was to the east, and likewise to the west, as it says, "and to the west [u-miyam]." And likewise, those in the center, as it says, "and the Amorite, and the Hittite, etc.," and the Hivite who dwelt beneath Mount Hermon in the valley.
And they went out, they and all their hosts with them, much people, even as the sand that is upon the sea-shore in multitude, with horses and chariots very many.
verse value 3168
Insights
Verse structure: 12 words, 54 letters. Verse gematria: 3168 is divisible by 18, the value of chai ('life'). The shortest word is "abundance" (הֵ֗ם, 2 letters) and the longest is "and·all·their·camps" (וְכׇל־מַֽחֲנֵיהֶם֙, 9 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "as·the·sand" (כַּח֛וֹל), "upon·lip·of·the·sea" (עַל־שְׂפַֽת־הַיָּ֖ם), "to·abundance" (לָרֹ֑ב). The root עם appears 2 times in this verse. 11 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "abundance" (root הם, 63x in Joshua); "with" (root עם, 58x in Joshua). First appearance of the root שפה ("upon·lip·of·the·sea") in Joshua. First appearance of the root סוס ("and·horse") in Joshua. The etnachta (major mid-verse pause) falls on 'to·abundance', dividing the verse into phrases of 9 and 3 words. Full calculation: וַיֵּצְא֣וּ [and·went·out] (113) + הֵ֗ם [abundance] (45) + וְכׇל־מַֽחֲנֵיהֶם֙ [and·all·their·camps] (209) + עִמָּ֔ם [with] (150) + עַם־רָ֕ב [with·great] (312) + כַּח֛וֹל [as·the·sand] (64) + אֲשֶׁ֥ר [that] (501) + עַל־שְׂפַֽת־הַיָּ֖ם [upon·lip·of·the·sea] (935) + לָרֹ֑ב [to·abundance] (232) + וְס֥וּס [and·horse] (132) + וָרֶ֖כֶב [chariot] (228) + רַב־מְאֹֽד [very·many] (247) = 3168.
Malbim
"And they went out." They no longer had the inclination to go out individually like the previous ones, and moreover, they had with them horses and chariots, which the previous ones did not have, for they intended to engage in battle on the field of combat.
And Hashem said to Joshua: ‘Be not afraid because of them; for to-morrow at this time will I deliver them up all slain before Israel; you shall hough their horses, and burn their chariots with fire.’
verse value 8413
Insights
Verse structure: 19 words, 96 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "at·this·time" (כָּעֵ֣ת, 3 letters) and the longest is "and·their·chariots" (וְאֶת־מַרְכְּבֹתֵיהֶ֖ם, 11 letters). 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "from·their·face" (מִפְּנֵיהֶם֒), "for·tomorrow" (כִּֽי־מָחָ֞ר), "at·this·time" (כָּעֵ֣ת). The root איל appears 2 times in this verse. 17 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·said" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 14 and 5 words.
Ralbag
And Hashem promised Joshua that he not fear them and their multitude, for 'this time tomorrow I will deliver them up, all of them, slain before Israel.' And He commanded to cut their horses' tendons and burn their chariots, so that Israel not take them and trust in them in the matter of wars, and not say that their power and the might of their hand did for them the strength. But their trust be in Hashem, and it be revealed to them that He is the one who defeats these nations, not they.
Metzudat Zion
תַּעֲקֹר (ta'akor, you shall cut off). You shall remove the root, like (Job 31:12): וּבְכָל תְּבוּאָתִי תְשָׁרֵשׁ (u'vekhol tevu'ati t'shareish, and all my produce shall be rooted out). Its proper meaning: you shall remove the root from its place, meaning, that they cut off the legs which are the root and foundation of the animal.
Malbim
"Do not fear." As it is stated (Deuteronomy 20:1), "When you see horses and chariots... do not fear them."
"You shall hamstring [them]." Lest the Israelites rely on them in their warfare, and the king had already been commanded (Deuteronomy 17:16) not to multiply horses for himself.
So Joshua came, and all the people of war with him, against them by the waters of Merom suddenly, and fell upon them.
verse value 2111
Insights
Verse structure: 11 words, 48 letters. The shortest word is "with" (עִמּ֧וֹ, 3 letters) and the longest is "battle" (הַמִּלְחָמָ֨ה, 6 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "upon·water·of" (עַל־מֵ֥י). The root על appears 2 times in this verse. 10 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "and·all·people·of" (root כל, 96x in Joshua); "in·them" (root הם, 63x in Joshua). The etnachta (major mid-verse pause) falls on 'suddenly', dividing the verse into phrases of 9 and 2 words. Full calculation: וַיָּבֹ֣א [and·came] (19) + יְהוֹשֻׁ֡עַ [Joshua] (391) + וְכׇל־עַם֩ [and·all·people·of] (166) + הַמִּלְחָמָ֨ה [battle] (128) + עִמּ֧וֹ [with] (116) + עֲלֵיהֶ֛ם [upon·them] (155) + עַל־מֵ֥י [upon·water·of] (150) + מֵר֖וֹם [Merom] (286) + פִּתְאֹ֑ם [suddenly] (521) + וַֽיִּפְּל֖וּ [and·they·fell] (132) + בָּהֶֽם [in·them] (47) = 2111.
And Hashem delivered them into the hand of Israel, and they smote them, and chased them to great Zidon, and to Misrephoth-maim, and to the valley of Mizpeh eastward; and they smote them, until they left them none remaining.
verse value 5978
Insights
Verse structure: 17 words, 89 letters. Notable word values: "Hashem" (יְהֹוָ֥ה) = 26, the value of the divine name Hashem. The shortest word is "great" (רַבָּ֗ה, 3 letters) and the longest is "in·hand·of·Israel" (בְּיַֽד־יִשְׂרָאֵל֮, 8 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "in·hand·of·Israel" (בְּיַֽד־יִשְׂרָאֵל֮), "to·Sidon" (עַד־צִיד֣וֹן), "Misrephoth" (מִשְׂרְפ֣וֹת). The root נכה appears 2 times in this verse. 15 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·he·gave·them" (root נתן, 86x in Joshua); "to·Sidon" (root עד, 50x in Joshua). First appearance of the root בקעה ("and·until·valley·of") in Joshua. The etnachta (major mid-verse pause) falls on 'east', dividing the verse into phrases of 13 and 4 words.
Rashi
The saltpans. Yonatan translated: charitzei yama (pits of the sea), that they make pits, and the waters of the sea come out into them, and they are burned by the heat of the sun and become salt.
Radak
"Great Sidon." Great in population; it seems that there was another Sidon smaller than it.
"Misrephoth-maim." Targum Yonatan renders it "channels of the sea," and these are the saltworks in which they make channels and draw upon them salty water, which is scorched by the sun and becomes salt.
Metzudat David
From the burning of waters: These are the fissures in which seawater collects, and the sun burns them, turning them into salt.
And Joshua did to them as Hashem bade him; he houghed their horses, and burnt their chariots with fire.
verse value 4635
Insights
Verse structure: 11 words, 53 letters. Notable word values: "Hashem" (יְהֹוָ֑ה) = 26, the value of the divine name Hashem. The shortest word is "to·them" (לָהֶם֙, 3 letters) and the longest is "and·their·chariots" (וְאֶת־מַרְכְּבֹתֵיהֶ֖ם, 11 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "said·to·him" (אָמַר־ל֖וֹ), "he·houghed" (עִקֵּ֔ר). 11 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "said·to·him" (root אמר, 140x in Joshua). The etnachta (major mid-verse pause) falls on 'Hashem', dividing the verse into phrases of 6 and 5 words. Full calculation: וַיַּ֤עַשׂ [and·did] (386) + לָהֶם֙ [to·them] (75) + יְהוֹשֻׁ֔עַ [Joshua] (391) + כַּאֲשֶׁ֥ר [as] (521) + אָמַר־ל֖וֹ [said·to·him] (277) + יְהֹוָ֑ה [Hashem] (26) + אֶת־סוּסֵיהֶ֣ם [their·horses] (582) + עִקֵּ֔ר [he·houghed] (370) + וְאֶת־מַרְכְּבֹתֵיהֶ֖ם [and·their·chariots] (1124) + שָׂרַ֥ף [burned] (580) + בָּאֵֽשׁ [in·the·fire] (303) = 4635.
Radak
"He crippled their horses." This is to teach that when the Holy One, blessed be He, said to him, "You shall cripple their horses," He spoke to him in the manner of a commandment. One might ask: What reason was there for Him to command him with this specific commandment in this war, whereas He did not command him so in other wars? The explanation is that in the other wars there were no horses and chariots; rather, those wars consisted of capturing towns. Even the five kings who came against Gibeon did so to capture it, and thus they did not require horses and chariots. But this war was a pitched battle, a large-scale engagement to fight against Israel, and they required horses and chariots. They had with them a multitude, as it is written, "You shall see horses and chariots, a multitude greater than yours." You will not find that such a statement was made regarding other wars. Therefore, the Holy One, blessed be He, commanded to destroy the horses and chariots in which the nations were fighting, for they trusted in their chariots because they were numerous, and they did not know that "the horse is a false thing for salvation." Israel, without chariots and horses, defeated them and laid them low as slain, for "salvation belongs to the Lord." Therefore, God, blessed be He, did not want Israel to plunder their horses and chariots, lest they too place their trust in them and think in their hearts that wars are waged with horses. Therefore, He commanded Joshua to cripple the horses and burn the chariots. He did not command to kill the horses, because they were not something forbidden for benefit. As for other animals used for riding, such as a donkey used for riding or a camel used for riding, He did not command to cripple them, but rather that they should be taken for their needs. But the horses, which are used only for war, He commanded to be crippled, so that they would not be taken and relied upon. And He did not say to slaughter them, which would be considered wanton destruction, for it is forbidden to destroy created things unless for a need or because they are forbidden for benefit. Crippling means to sever the animal's hooves from the hock downward. The animal does not die from this procedure, but rather it becomes unable to walk. And if it finds pasture in its place, it will live.
And Joshua turned back at that time, and took Hazor, and smote the king thereof with the sword: for Hazor beforetime was the head of all those kingdoms.
verse value 4414
Insights
Verse structure: 15 words, 71 letters. The shortest word is "time" (בָּעֵ֤ת, 3 letters) and the longest is "all·the·kingdoms" (כׇּל־הַמַּמְלָכ֥וֹת, 9 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "for·Hazor" (כִּֽי־חָצ֣וֹר), "all·the·kingdoms" (כׇּל־הַמַּמְלָכ֥וֹת). The root הוא appears 2 times in this verse. 13 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "all·the·kingdoms" (root כל, 96x in Joshua); "to·face" (root פנים, 91x in Joshua). The etnachta (major mid-verse pause) falls on 'in·the·sword', dividing the verse into phrases of 9 and 6 words.
Ralbag
And it is further mentioned that Joshua captured Hazor and burned it, for from the king of Hazor began this war. And all the people in it he left not a living soul. And all the cities of these kings and all their kings, all of them, Joshua captured. And he smote the people in them with the edge of the sword until he destroyed them. They left not a living soul.
Metzudat David
For Hazor, etc. And for this reason he began with it first:
And they smote all the souls that were therein with the edge of the sword, utterly destroying them; there was none left that breathed; and he burnt Hazor with fire.
verse value 4745
Insights
Verse structure: 11 words, 52 letters. Verse gematria: 4745 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "not" (לֹ֥א, 2 letters) and the longest is "all·the·soul" (אֶת־כׇּל־הַנֶּ֨פֶשׁ, 8 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "all·the·soul" (אֶת־כׇּל־הַנֶּ֨פֶשׁ), "was·left" (נוֹתַ֖ר), "and·Hazor" (וְאֶת־חָצ֖וֹר). 11 unique roots are used. Frequent roots: "that·in·her" (root אשר, 271x in Joshua); "not" (root לא, 47x in Joshua); "and·they·smote" (root נכה, 38x in Joshua). First appearance of the root יתר ("was·left") in Joshua. The etnachta (major mid-verse pause) falls on 'all·breath', dividing the verse into phrases of 8 and 3 words. Full calculation: וַ֠יַּכּ֠וּ [and·they·smote] (42) + אֶת־כׇּל־הַנֶּ֨פֶשׁ [all·the·soul] (886) + אֲשֶׁר־בָּ֤הּ [that·in·her] (508) + לְפִי־חֶ֙רֶב֙ [by·the·sword] (330) + הַחֲרֵ֔ם [a thing devoted] (253) + לֹ֥א [not] (31) + נוֹתַ֖ר [was·left] (656) + כׇּל־נְשָׁמָ֑ה [all·breath] (445) + וְאֶת־חָצ֖וֹר [and·Hazor] (711) + שָׂרַ֥ף [burned] (580) + בָּאֵֽשׁ [in·the·fire] (303) = 4745.
Malbim
"None remained." It is clear to me that "remained" (נשאר) implies intent, whereas "was left over" (נותר) implies lack of intent. Therefore, above in chapter 8 and below in verse 14, the text employs the phrase "they did not leave them" (לא השאירו), meaning intentionally, since some had escaped without the knowledge of the Israelites. And here, even though not a single person escaped without their knowledge, the text states a greater stringency, saying that not even one was left over (לא נותר).
And all the cities of those kings, and all the kings of them, did Joshua take, and he smote them with the edge of the sword, and utterly destroyed them; as Moses the servant of Hashem commanded.
verse value 4155
Insights
Verse structure: 14 words, 73 letters. Notable word values: "Hashem" (יְהֹוָֽה) = 26, the value of the divine name Hashem. The shortest word is "he·took" (לָכַ֧ד, 3 letters) and the longest is "and·all·their·kings" (וְֽאֶת־כׇּל־מַלְכֵיהֶ֞ם, 11 letters). Words sharing gematria 76: and·struck·them, servant. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·all·the·cities·of" (וְֽאֶת־כׇּל־עָרֵ֣י), "the·kings·these" (הַמְּלָֽכִים־הָ֠אֵ֠לֶּה), "and·all·their·kings" (וְֽאֶת־כׇּל־מַלְכֵיהֶ֞ם). The root מלך appears 2 times in this verse. 13 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "Joshua" (root יהושע, 125x in Joshua). First appearance of the root ערי ("and·all·the·cities·of") in Joshua. The etnachta (major mid-verse pause) falls on 'them', dividing the verse into phrases of 9 and 5 words. Full calculation: וְֽאֶת־כׇּל־עָרֵ֣י [and·all·the·cities·of] (737) + הַמְּלָֽכִים־הָ֠אֵ֠לֶּה [the·kings·these] (186) + וְֽאֶת־כׇּל־מַלְכֵיהֶ֞ם [and·all·their·kings] (602) + לָכַ֧ד [he·took] (54) + יְהוֹשֻׁ֛עַ [Joshua] (391) + וַיַּכֵּ֥ם [and·struck·them] (76) + לְפִי־חֶ֖רֶב [by·the·sword] (330) + הֶחֱרִ֣ים [he·utterly·destroyed] (263) + אוֹתָ֑ם [them] (447) + כַּאֲשֶׁ֣ר [as] (521) + צִוָּ֔ה [commanded] (101) + מֹשֶׁ֖ה [Moses] (345) + עֶ֥בֶד [servant] (76) + יְהֹוָֽה [Hashem] (26) = 4155.
Malbim
"And all the cities." This did not occur on this occasion, but only during the seven years in which they conquered [the land], as will be explained in verse 18.
But as for the cities that stood on their mounds, Israel burned none of them, save Hazor only—that did Joshua burn.
verse value 5132
Insights
Verse structure: 12 words, 54 letters. The shortest word is "only" (רַ֣ק, 2 letters) and the longest is "all·the·cities" (כׇּל־הֶעָרִ֗ים, 7 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "that·stand" (הָעֹֽמְדוֹת֙), "upon·mound" (עַל־תִּלָּ֔ם), "burned·them" (שְׂרָפָ֖ם). The root שרף appears 2 times in this verse. 11 unique roots are used. Frequent roots: "all·the·cities" (root עיר, 138x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root בד ("alone") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 7 and 5 words. Full calculation: רַ֣ק [only] (300) + כׇּל־הֶעָרִ֗ים [all·the·cities] (375) + הָעֹֽמְדוֹת֙ [that·stand] (525) + עַל־תִּלָּ֔ם [upon·mound] (570) + לֹ֥א [not] (31) + שְׂרָפָ֖ם [burned·them] (620) + יִשְׂרָאֵ֑ל [Israel] (541) + זוּלָתִ֛י [except] (453) + אֶת־חָצ֥וֹר [Hazor] (705) + לְבַדָּ֖הּ [alone] (41) + שָׂרַ֥ף [burned] (580) + יְהוֹשֻֽׁעַ [Joshua] (391) = 5132.
Rashi
Which stood upon their mound. Whose walls were not destroyed, as Jericho whose wall fell. And also Ai, as it is said of it (above 8:28): and he made it a heap forever, a desolation.
Only Hazor alone. By tradition he burned it (Bereishit Rabbah, Vayishlach): Moses commanded him and transmitted this to him.
Radak
"On the ridge." The Targum renders it: "their strength," meaning that they stood in their stronghold; they did not demolish their walls when capturing them, nor did they burn them, except for Hazor, because it was the head of the kingdoms, and the others would fear. And in the Midrash it is taught: Moses instructed him to burn Hazor, and Joshua acted according to his word, burning Hazor. And so they said: Rabbi Eliezer says: By tradition it was burned - the Holy One, blessed be He, said [it] to Moses, and Moses said [it] to Joshua. And they also said: They sought to pursue [the Israelites], but the Holy One, blessed be He, did not permit them. And where did they assemble? In Hazor. Therefore, it was burned. And this is one of three places where the nations of the world assembled to wage war against the children of Jacob, but the Holy One, blessed be He, did not permit them.
Metzudat David
"Upon their mound." This means: in their height, that their walls did not fall at the time of the conquest.
Metzudat Zion
תִּלָּם (tillam, their mound). From the words 'tel' (mound) and height.
And all the spoil of these cities, and the cattle, the children of Israel took for a prey to themselves; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any that breathed.
verse value 4615
Insights
Verse structure: 18 words, 80 letters. Verse gematria: 4615 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "only" (רַ֣ק, 2 letters) and the longest is "all·the·man" (אֶֽת־כׇּל־הָאָדָ֞ם, 8 letters). Words sharing gematria 31: they·smote, not. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "spoil·of" (שְׁלַ֞ל), "and·the·cattle" (וְהַבְּהֵמָ֔ה), "all·the·man" (אֶֽת־כׇּל־הָאָדָ֞ם). 18 unique roots are used. Frequent roots: "son" (root בן, 156x in Joshua); "the·cities" (root עיר, 138x in Joshua); "Israel" (root ישראל, 112x in Joshua). The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 9 and 9 words.
As Hashem commanded Moses His servant, so did Moses command Joshua; and so did Joshua; he left nothing undone of all that Hashem commanded Moses.
verse value 5602
Insights
Verse structure: 17 words, 73 letters. Notable word values: "Hashem" (יְהֹוָה֙) = 26, the value of the divine name Hashem. The shortest word is "commanded" (צִוָּ֤ה, 3 letters) and the longest is "Joshua" (אֶת־יְהוֹשֻׁ֑עַ, 7 letters). Words sharing gematria 746: Moses, Moses. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "so·commanded" (כֵּן־צִוָּ֥ה), "and·so" (וְכֵן֙), "not·he·removed" (לֹא־הֵסִ֣יר). The root משה appears 3 times in this verse. 12 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "Joshua" (root יהושע, 125x in Joshua). The etnachta (major mid-verse pause) falls on 'Joshua', dividing the verse into phrases of 8 and 9 words.
Malbim
"As He commanded, etc., so did Moses command." For he transmitted to him everything, as it is stated (at the beginning of Avot): "And he transmitted it to Joshua." And even though, had the conquest been carried out by Moses, it would have been more miraculous than it was through Joshua, nevertheless, nothing changed regarding the commandment of conquest and division.
He did not remove a single matter. Even regarding that which was not commanded to him explicitly, he inferred from his own understanding that which the Lord had commanded Moses (as our Sages of blessed memory state many times in Midrash Rabbah).
So Joshua took all that land, the hill-country, and all the South, and all the land of Goshen, and the Lowland, and the Arabah, and the hill-country of Israel, and the Lowland of the same;
verse value 6998
Insights
Verse structure: 14 words, 77 letters. The shortest word is "hill" (הָהָ֤ר, 3 letters) and the longest is "and·all·the·South" (וְאֶת־כׇּל־הַנֶּ֙גֶב֙, 9 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·all·the·South" (וְאֶת־כׇּל־הַנֶּ֙גֶב֙), "Goshen" (הַגֹּ֔שֶׁן), "and·the·lowland" (וְאֶת־הַשְּׁפֵלָ֖ה). The root ארץ appears 2 times in this verse. 11 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua); "all·the·land" (root ארץ, 95x in Joshua). The etnachta (major mid-verse pause) falls on 'and·the·arabah', dividing the verse into phrases of 11 and 3 words. Full calculation: וַיִּקַּ֨ח [and·took] (124) + יְהוֹשֻׁ֜עַ [Joshua] (391) + אֶת־כׇּל־הָאָ֣רֶץ [all·the·land] (747) + הַזֹּ֗את [this] (413) + הָהָ֤ר [hill] (210) + וְאֶת־כׇּל־הַנֶּ֙גֶב֙ [and·all·the·South] (517) + וְאֵת֙ [and] (407) + כׇּל־אֶ֣רֶץ [all·land] (341) + הַגֹּ֔שֶׁן [Goshen] (358) + וְאֶת־הַשְּׁפֵלָ֖ה [and·the·lowland] (827) + וְאֶת־הָעֲרָבָ֑ה [and·the·arabah] (689) + וְאֶת־הַ֥ר [and·hill] (612) + יִשְׂרָאֵ֖ל [Israel] (541) + וּשְׁפֵלָתֹֽה [and·his·lowland] (821) = 6998.
Radak
"The land of Goshen." This is not the Goshen of Egypt. And in the midrashic interpretation, it states that it was the Goshen of the land of Egypt, which is absorbed within the cities of Israel, as it is said, "And he went up to meet his father to Goshen," teaching that it is situated on the ascent toward the Land of Israel. And by virtue of the merit that Judah went as his father’s emissary to guide him, he merited that the land of Goshen, which is good, should be allotted to his portion.
“And the mountain of Israel and its slopes.” The letter Hei is used in place of a Vav, like the Hei in “Ohele” (his tent), and its meaning is: the mountain of our father Jacob, who dwelt there, and it is called by his name.
Metzudat David
"And the mountain of Israel." This is the mountain upon which our father Israel dwelt, and it is named after him.
from the bare mountain, that goes up to Seir, even to Baal-gad in the valley of Lebanon under mount Hermon; and all their kings he took, and smote them, and put them to death.
verse value 4600
Insights
Verse structure: 14 words, 71 letters. Verse gematria: 4600 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "under" (תַּ֖חַת, 3 letters) and the longest is "and·until·Baal-gad" (וְעַד־בַּ֤עַלגָּד֙, 8 letters). Words sharing gematria 143: the·Halak, Lebanon. 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "that·goes·up" (הָעוֹלֶ֣ה), "and·until·Baal-gad" (וְעַד־בַּ֤עַלגָּד֙). 14 unique roots are used. Frequent roots: "all·their·kings" (root מלך, 102x in Joshua); "that·goes·up" (root עלה, 60x in Joshua); "hill·Hermon" (root הר, 39x in Joshua). First appearance of the root חלק ("the·Halak") in Joshua. First appearance of the root שעיר ("Seir") in Joshua. The etnachta (major mid-verse pause) falls on 'hill·Hermon', dividing the verse into phrases of 9 and 5 words. Full calculation: מִן־הָהָ֤ר [from·the·mountain] (300) + הֶֽחָלָק֙ [the·Halak] (143) + הָעוֹלֶ֣ה [that·goes·up] (116) + שֵׂעִ֔יר [Seir] (580) + וְעַד־בַּ֤עַלגָּד֙ [and·until·Baal-gad] (189) + בְּבִקְעַ֣ת [in·valley·of] (574) + הַלְּבָנ֔וֹן [Lebanon] (143) + תַּ֖חַת [under] (808) + הַר־חֶרְמ֑וֹן [hill·Hermon] (509) + וְאֵ֤ת [and] (407) + כׇּל־מַלְכֵיהֶם֙ [all·their·kings] (195) + לָכַ֔ד [he·took] (54) + וַיַּכֵּ֖ם [and·struck·them] (76) + וַיְמִיתֵֽם [and·put·them·to·death] (506) = 4600.
Rashi
The smooth mountain. [In Aramaic] 'tura she'i'a' [smooth mountain], slippery. The smooth mountain, [extending] to Baal-gad, on the eastern border; and he did not manage in his lifetime to conquer the entire border up to the north. Tosefta.
Baal-gad. The plain of Gad.
Radak
"From the smooth mountain." The Targum renders it: "Tura Peliga" [the divided mountain], meaning that it was divided, half in one direction and half in the other. And some say it is like the phrase "I am a smooth man," meaning that there were no trees upon it.
"Ba'al-gad." As its Targum [renders it]: "Meishar Gad" [the plain of Gad].
Metzudat David
"The divided mountain." That it was divided into two, one here and one there.
"Which ascends." Which ascends to Seir:
Metzudat Zion
בַּעַל (ba'al, Baal). Its Targum: מישר (mishar, the plain).
Verse structure: 7 words, 35 letters. The shortest word is "did" (עָשָׂ֧ה, 3 letters) and the longest is "with·all·the·kings" (אֶת־כׇּל־הַמְּלָכִ֥ים, 10 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "with·all·the·kings" (אֶת־כׇּל־הַמְּלָכִ֥ים). 7 unique roots are used. Frequent roots: "Joshua" (root יהושע, 125x in Joshua); "with·all·the·kings" (root מלך, 102x in Joshua); "days" (root יום, 79x in Joshua). Full calculation: יָמִ֣ים [days] (100) + רַבִּ֗ים [many] (252) + עָשָׂ֧ה [did] (375) + יְהוֹשֻׁ֛עַ [Joshua] (391) + אֶת־כׇּל־הַמְּלָכִ֥ים [with·all·the·kings] (596) + הָאֵ֖לֶּה [these] (41) + מִלְחָמָֽה [battle] (123) = 1878.
Rashi
Joshua took much time. The verse recounts it to his discredit, that he intended to delay the conquest of the land in order to lengthen his days, for it is said (above 1:10): you shall cause them to inherit. In Midrash Tanchuma.
Radak
"Many days." And above it states that Joshua captured [them] once, meaning that all those kings mentioned were captured in a single campaign without interruption, before they returned to the camp at Gilgal. Afterwards, he waged war for many days against the remaining kings of the land until he took everything. There is a homiletical interpretation that Joshua was punished for delaying in the war against the kings, as it is stated, "many days." For the Holy One, blessed be He, had said to him, "As I was with Moses, so I will be with you." Why, then, were ten years subtracted from his lifespan? Rather, Joshua said, "If I quickly give Israel their inheritance of the land and wage their wars for them, I will die immediately." The Holy One, blessed be He, said, "Is this not what Moses your teacher did? When I said to him, 'Take vengeance for the children of Israel against the Midianites; afterward you shall be gathered to your people,' immediately Moses spoke to the people, [saying], 'Arm yourselves for war' - did it even occur to your heart [to hesitate]? So, behold, I am reducing your years." David, peace be upon him, said, "Many are the plans in a man's heart, but the counsel of the Lord—that will stand."
Ralbag
And it is mentioned that many days Joshua made war against all these kings. And this is a sign that Joshua grew lazy in this matter of the war. And at first he was endeavoring with haste. And for this our Sages of blessed memory said that he already did this to lengthen his life, for God already promised him that he would give Israel the inheritance of the land. And he mentioned that there was no city that made peace with the children of Israel, except the Hivites, the inhabitants of Gibeon, who made peace with them with trickery, as is mentioned. And this indicates that even the seven nations, if they made peace with Israel, it was required of them not to kill them, but to accept upon themselves to be tributary to them and serve them. And for this it is clear that what is said in the portion of Shoftim, 'When you approach a city to fight against it, to capture it' -- it is a general rule for every city, whether it be of the seven nations or of others. But the difference in this between the seven nations and others is: if they do not make peace and they are of the seven nations, it is required of them that no living soul be saved. And if they are of others, the women and children are saved for them.
Malbim
Many days. He explained what he wrote (in verse 12) regarding “and all the cities of the kings, etc.”: it did not occur at one time, as with the previous five kings, but rather it extended over many days.
There was not a city that made peace with the children of Israel, save the Hivites the inhabitants of Gibeon; they took all in battle.
verse value 3905
Insights
Verse structure: 13 words, 60 letters. The shortest word is "city" (עִ֗יר, 3 letters) and the longest is "there·was·no" (לֹא־הָיְתָ֣ה, 6 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "there·was·no" (לֹא־הָיְתָ֣ה), "made·peace" (הִשְׁלִ֙ימָה֙), "except" (בִּלְתִּ֥י). 13 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "there·was·no" (root היה, 150x in Joshua); "city" (root עיר, 138x in Joshua). The etnachta (major mid-verse pause) falls on 'Gibeon', dividing the verse into phrases of 10 and 3 words. Full calculation: לֹא־הָיְתָ֣ה [there·was·no] (451) + עִ֗יר [city] (280) + אֲשֶׁ֤ר [that] (501) + הִשְׁלִ֙ימָה֙ [made·peace] (390) + אֶל־בְּנֵ֣י [to·sons·of] (93) + יִשְׂרָאֵ֔ל [Israel] (541) + בִּלְתִּ֥י [except] (442) + הַחִוִּ֖י [Hivite] (29) + יֹשְׁבֵ֣י [dwelling] (322) + גִבְע֑וֹן [Gibeon] (131) + אֶת־הַכֹּ֖ל [all] (456) + לָקְח֥וּ [have·received] (144) + בַמִּלְחָמָֽה [in·the·battle] (125) = 3905.
Malbim
It was not so. He explains the reason that this was from the Lord: if Joshua had gone immediately after the victory he achieved over the main force to fight against the individual cities, they would have sought peace, and Israel would have been compelled to accept them if they accepted upon themselves tribute, servitude, and the seven Noahide laws (as stated above, chapter 9). And because he fought for many days, thereby their hearts were hardened, and they did not make peace. And this is what it says: "therefore there was no city that made peace," and therefore "they took them all in battle." And regarding what it says, "made peace toward (אֶל) the children of Israel," instead of what would be expected, "made peace with (אֶת) them" — it means that they did not fight against them at all, like (Job 5:23), "and the beasts of the field shall be at peace with you." For [the phrase] "made peace with" [using אֶת] indicates that there was war beforehand.
For it was of Hashem to harden their hearts, to come against Israel in battle, that they might be utterly destroyed, that they might have no favour, but that they might be destroyed, as Hashem commanded Moses.
verse value 7273
Insights
Verse structure: 21 words, 94 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "Israel" (אֶת־יִשְׂרָאֵל֙, 7 letters). Words sharing gematria 190: so·that, so·that. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·repair" (לְחַזֵּ֣ק), "inner man" (אֶת־לִבָּם֩), "to·meet" (לִקְרַ֨את). The root כי appears 2 times in this verse. 15 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "was" (root היה, 150x in Joshua). The etnachta (major mid-verse pause) falls on 'supplication', dividing the verse into phrases of 14 and 7 words.
Radak
"To strengthen their heart." This occurred for two reasons: the first was that it served as a punishment for their sin, just as in the case of Pharaoh, where it is written, "And the Lord hardened the heart of Pharaoh." The second reason is as the verse explains, "in order to destroy them, as the Lord commanded Moses," as it is written, "For I will give into your hand all the inhabitants of the land," etc. And it says, "Lest they lead you into sin against Me."
"For them, mercy." [Meaning] like grace and compassion.
Metzudat David
"So that they would have no quarter." From the children of Israel:
"For in order to destroy them." For He hardened their hearts in order to destroy them.
Metzudat Zion
תְּחִנָּה (techinah, favor/supplication). Mercy and compassion.
Malbim
For. Now he explains why the Lord caused this, so that they would not make peace, saying that this was for two reasons. A) Because their measure was filled [i.e., their iniquity reached its fullness] and the Lord desired to punish them, and this is what He said, "in order to devote them to destruction," meaning that they should have no plea [for mercy], i.e., because they were not worthy of forgiveness from the Lord. B) So that they might fulfill the commandment "You shall not let any soul live," as the Lord commanded, and so that none should remain in the land, lest they cause Israel to sin. And this is also the interpretation of Radak.
And Joshua came at that time, and cut off the Anakim from the hill-country, from Hebron, from Debir, from Anab, and from all the hill-country of Judah, and from all the hill-country of Israel; Joshua utterly destroyed them with their cities.
verse value 5681
Insights
Verse structure: 19 words, 91 letters. Verse gematria: 5681 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "hill" (הַ֣ר, 2 letters) and the longest is "the·Anakim" (אֶת־הָעֲנָקִים֙, 8 letters). Words sharing gematria 391: Joshua, Joshua. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "the·Anakim" (אֶת־הָעֲנָקִים֙), "from·Hebron" (מִן־חֶבְרוֹן֙), "from·Debir" (מִן־דְּבִ֣ר). The root יהושע appears 2 times in this verse. 15 unique roots are used. Frequent roots: "with·their·cities" (root עיר, 138x in Joshua); "Joshua" (root יהושע, 125x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root ענקי ("the·Anakim") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 16 and 3 words.
Radak
“And he cut off the giants.” Above it says, “For Caleb dispossessed them.” Caleb did so by the command of Joshua, who gave him the hill country. Furthermore, it will be seen in the Book of Judges that after the death of Joshua, the sons of Judah dispossessed them. The truth is that during Joshua’s lifetime, Israel dispossessed Hebron, and all the giants who were in the hill country of Hebron they utterly destroyed. And what it says, “For Caleb dispossessed them,” is because Joshua gave him Hebron by the word of the Lord, the war is called by his name and by the name of his tribe, which is the tribe of Judah, and they exerted themselves more in that war. And the meaning of “And Judah went against the Canaanite who dwelt in Hebron,” as it is stated in the Book of Judges, is that they had already gone, but it is recorded there together with what they conquered after the death of Joshua. Likewise, “And the sons of Judah fought against Jerusalem,” its meaning is that they had already fought, for the king of Jerusalem is counted among the thirty-one kings whom Joshua and the children of Israel struck.
Mount Judah. It is called by this name after its conclusion, for prior to their taking it, it was not called by this name.
Mount Israel. As we explained above.
Ralbag
It is further mentioned that Joshua destroyed the giants, etc. And it is mentioned in what is to come that Caleb son of Jephunneh destroyed the giants from Hebron, and Otniel son of Kenaz captured Debir. And this does not contradict what is here, for all was attributed to Joshua, for he was the head who led them in this.
Metzudat David
From Hebron. Even though Caleb had dispossessed the giants from Hebron, the matter is attributed to Joshua, because it was in his days that they were dispossessed, and every military victory is credited to the one who commands the army.
Metzudat Zion
הָעֲנָקִים (ha'anakim, the giants). Men of great stature.
Malbim
"And Joshua came at that time." [This refers to] the seven years during which he conquered [the land]. And even though Caleb had dispossessed them from Hebron, Joshua dispossessed them from the city itself, as stated above; or as stated above (10:37), that Caleb dispossessed the giants, and the matter is attributed to Joshua, as stated above.
There was none of the Anakim left in the land of the children of Israel; only in Gaza, in Gath, and in Ashdod, did some remain.
verse value 3522
Insights
Verse structure: 10 words, 44 letters. The shortest word is "only" (רַ֗ק, 2 letters) and the longest is "and·in·Ashdod" (וּבְאַשְׁדּ֖וֹד, 7 letters). 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "was·not·left" (לֹא־נוֹתַ֣ר), "Anakites" (עֲנָקִ֔ים), "in·Gaza" (בְּעַזָּ֛ה). 10 unique roots are used. Frequent roots: "son" (root בן, 156x in Joshua); "Israel" (root ישראל, 112x in Joshua); "in·land·of" (root ארץ, 95x in Joshua). First appearance of the root אשדוד ("and·in·Ashdod") in Joshua. The etnachta (major mid-verse pause) falls on 'Israel', dividing the verse into phrases of 5 and 5 words. Full calculation: לֹא־נוֹתַ֣ר [was·not·left] (687) + עֲנָקִ֔ים [Anakites] (270) + בְּאֶ֖רֶץ [in·land·of] (293) + בְּנֵ֣י [son] (62) + יִשְׂרָאֵ֑ל [Israel] (541) + רַ֗ק [only] (300) + בְּעַזָּ֛ה [in·Gaza] (84) + בְּגַ֥ת [in·Gath] (405) + וּבְאַשְׁדּ֖וֹד [and·in·Ashdod] (323) + נִשְׁאָֽרוּ [they·were·remained] (557) = 3522.
Radak
Only in Gaza. And that which is stated in the Book of Judges, "Joshua captured Gaza and its border, etc." (Judges 1:18)—this occurred after the death of Joshua. But during the lifetime of Joshua, they [Israel] had cut off the giants from Hebron and from those places mentioned, and they remained in Gaza and in the rest of the cities of the Philistines, until Judah subsequently captured them.
Malbim
"None remained." I have already mentioned (above, 11) that "remained" (נשאר) implies remaining by design, whereas "left over" (נותר) implies remaining unintentionally. Now, in the Land of Israel, none were left over at all, even unintentionally. Only in Gaza did they remain by design, because [the Israelites] did not fight against them at all, so that they might serve as a test for Israel, as it is stated (Judges 3:3–4):
So Joshua took the whole land, according to all that Hashem spoke to Moses; and Joshua gave it for an inheritance to Israel according to their divisions by their tribes. And the land had rest from war.
verse value 5910
Insights
Verse structure: 17 words, 85 letters. Notable word values: "Hashem" (יְהֹוָה֮) = 26, the value of the divine name Hashem. The shortest word is "as·them" (כְּ֠כֹ֠ל, 3 letters) and the longest is "all·the·land" (אֶת־כׇּל־הָאָ֗רֶץ, 8 letters). Words sharing gematria 391: Joshua, Joshua. 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·their·tribes" (לְשִׁבְטֵיהֶ֑ם). The root יהושע appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "to·Moses" (root איל, 135x in Joshua). First appearance of the root נחלה ("to·inheritance") in Joshua. The etnachta (major mid-verse pause) falls on 'to·their·tribes', dividing the verse into phrases of 14 and 3 words.
Radak
“And the land had rest from war.” This means that the Canaanites no longer stirred themselves to assemble and wage war against Israel, for they saw that they had fallen before them in all their battles. Moreover, Israel remained in that land which they had conquered and did not stir themselves to conquer any further. When Joshua grew old, the Lord told him to urge Israel to conquer the remaining land, and He told Joshua to divide it during his lifetime. He began with the two tribes, Judah and Joseph, for it was told him through the Holy Spirit that these would inherit first, since they are the heads of Israel. These two would stand on the borders of the Land of Israel: Judah in the south and Joseph in the north, with the seven tribes between them. Once the lot fell to these two tribes and they conquered the borders, they thought that the entire land had been conquered, for the west was bounded by the Great Sea, and the east by the Jordan and the Sea of Kinneret. Therefore, they became lazy to conquer the territories of the seven tribes until they came to Shiloh, for they were not concerned, since the borders were in their hands. The remaining Canaanites were among them, and all Israel had many cities to dwell in the conquered land. When they came to Shiloh, fourteen years after they had come to Gilgal, Joshua told them to list the cities between Judah and Joseph and to make seven portions from them, and afterward to cast lots among them by the urn and by the command of the Lord for the seven tribes.
Ralbag
And it is mentioned afterward that much of the land still remained to be inherited, but nevertheless Joshua already divided it to them as an inheritance to Israel according to their tribes, as is mentioned after this. And he also mentioned that the land was at rest from war, for they were not fighting with Israel, nor Israel with them, even though much of the land still remained to be inherited. But the benefits derived from this narrative are these. The first benefit is in commandments: what is mentioned in the matter of the altar on Mount Ebal, and what is joined to this from what they were commanded to do there, as is mentioned in the portion of Ki Tavo. And the benefit in this commandment is to add a warning to Israel in the matter of keeping the Torah. And for this it was written there, and the blessing came opposite Mount Gerizim to whoever fulfills it, and the curse opposite Mount Ebal to whoever turns from it. For in this it guides to the adhesion in perfection of the divine providence over Israel, and they will be for this more worthy for the inheritance of the land. The second, and it is in morals: that it is fitting for a man to settle in the things he will do, not to hasten in their doing without counsel. And even though it appears at the beginning of the thought that that matter is fitting to be done -- do you not see what happened to Israel with the inhabitants of Gibeon, because they hastened to cut a covenant with them before they inquired of God? For regret already overtook them after this, for this is what brought them to transgress in some way from what the Torah commanded not to save any living soul from the near cities, except from the distant cities that are not of these nations -- that is to say, of the seven nations. The third, and it is in commandments: that an oath which according to the law is not an oath, such as this one, for it was an oath in error, even though it was in some way to transgress the words of the Torah -- it is fitting that it be fulfilled with one who is not from our people, so that there not be there desecration of the Name. But they made heavy the matter of their service, as we mentioned, to give them some recompense for their deception. The fourth, and it is in morals: that it is fitting for a master to watch over his servants to save them from the hands of those who rise against them. Do you not see how Joshua behaved with the men of Gibeon, even though they had already deceived him into helping them against the five kings who rose against them? The fifth is to publicize the matter of the wonders that God then did for Israel in this war, until He killed more of them with hailstones than Israel killed with the sword. And that within the short time that Joshua limited, the vengeance of the enemy nation was completed -- to indicate that the Lord fought for Israel. And to publicize this wonder and the remaining of its memory, He commanded that they put the five kings inside the cave and place great stones on the mouth of the cave -- to indicate that, in order to hasten the matter of this war, they did not want to wait to take the kings out from there, but they put then on the mouth of the cave great stones, and men remained there to guard them in a way that they not delay the matter of this war, and they hasten to pursue after the rest before they come to their cities, in a way that the vengeance be completed within the time that Joshua limited. The sixth, and it is in morals: that it is fitting for a man in being in a day of good fortune to rejoice in it -- that is to say, when he sees that he is succeeding in what he did, it is fitting that he hasten and speed his actions, and not wait to do what he can do in one day to the next day, for he does not know what the day will bring. And for this you will find that he related how the matter came to Joshua in his endeavoring with haste in the matter of the war, until he already mentioned that at one time Joshua defeated many kings and their land -- and they are twenty kings that are mentioned in the matter before the king of Hazor. And after this, when he was lax in this, in many days he defeated only eleven kings, that you will find from the king of Hazor until the end of the mention of those kings. And had Joshua endeavored in this with haste, perhaps he would have consumed all these nations that are at the end of the matter a snare and a trap for Israel.
Metzudat David
"Like their divisions." According to the division stated below:
“According to their tribes.” Each tribe had its own separate portion.
Metzudat Zion
שָׁקְטָה (shak'tah, was at rest). Rested, like (Psalms 76:9) "the earth feared and was still."
Malbim
"And Joshua took." [This refers to] the seven years during which he conquered [it].
"And Joshua gave it as an inheritance." [This refers to] the seven years during which it was divided:
"And the land had rest." After the conquest and the division:
Ralbag