King James Version

What Does Joshua 11:14 Mean?

Joshua 11:14 in the King James Version says “And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves; but every man...” — study this verse from Joshua chapter 11 with commentary, cross-references, and original Hebrew word analysis.

“And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe.”

Joshua 11:14 · KJV

Context

12

And all the cities of those kings, and all the kings of them, did Joshua take, and smote them with the edge of the sword, and he utterly destroyed them, as Moses the servant of the LORD commanded.

13

But as for the cities that stood still in their strength, Israel burned none of them, save Hazor only; that did Joshua burn. in their: Heb. on their heap

14

And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves; but every man they smote with the edge of the sword, until they had destroyed them, neither left they any to breathe.

15

As the LORD commanded Moses his servant, so did Moses command Joshua, and so did Joshua; he left nothing undone of all that the LORD commanded Moses. left: Heb. removed nothing

16

So Joshua took all that land, the hills, and all the south country, and all the land of Goshen, and the valley, and the plain, and the mountain of Israel, and the valley of the same;

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Commentary

KJV Study Commentary
And all the spoil of these cities, and the cattle, the children of Israel took for a prey unto themselves—The verb took for a prey (בָּזְזוּ, bazzu) means to plunder or take as booty. Unlike Jericho (6:18-19) where all spoil was devoted to God, or Ai (8:2) where spoil was permitted, this verse establishes the general conquest policy: every man they smote with the edge of the sword (הֶחֱרִימוּ, hecherímu, devoted to destruction), but property and livestock became Israel's inheritance.

The phrase neither left they any to breathe (כָּל־נְשָׁמָה, kol-neshamah) echoes Deuteronomy 20:16's command regarding Canaanite nations. The Hebrew neshamah (נְשָׁמָה, breath/living being) appears in Genesis 2:7 when God breathed life into Adam—its use here emphasizes total removal of Canaanite life from the land. This harsh reality must be understood within herem theology: Canaanite civilization's pervasive wickedness (child sacrifice, cultic prostitution, extreme idolatry) demanded radical surgery lest Israel be infected. The permission to take spoil shows God's provision—conquest served both judgment on wickedness and inheritance for His people.

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Historical & Cultural Context

Ancient Near Eastern warfare customarily permitted soldiers to plunder conquered cities—booty motivated armies and enriched victors. The distinction in Israel's conquest between herem cities (like Jericho, where all spoil went to God's treasury) and cities where plunder was permitted served theological purposes. Jericho, as firstfruits of conquest, belonged entirely to God. Subsequent cities provided for Israel's material needs. The livestock mentioned—cattle, sheep, goats—were crucial for agricultural settlement. Taking these animals as plunder gave incoming Israelite families the capital needed to establish farms and herds. The complete destruction of human populations while preserving material goods parallels God's judgment on Egypt (Exodus 12:29-36)—the wicked destroyed, their possessions transferred to God's people. This pattern recurs eschatologically: Revelation describes the wealth of nations flowing into the New Jerusalem (Revelation 21:24-26).

Reflection Questions

  1. How does God's provision through conquest spoils demonstrate His care for practical needs alongside spiritual purposes?
  2. What does the total destruction of people but preservation of property teach about the objects of God's judgment versus provision?
  3. How should we understand divine commands that seem harsh to modern sensibilities while recognizing God's perfect justice and holiness?

Original Language Analysis

Hebrew · 23 words
וְ֠כֹל1 of 23
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

שְׁלַ֞ל2 of 23

“And all the spoil”

H7998

booty

הֶֽעָרִ֤ים3 of 23

“of these cities”

H5892

a city (a place guarded by waking or a watch) in the widest sense (even of a mere encampment or post)

הָאֵ֙לֶּה֙4 of 23
H428

these or those

וְהַבְּהֵמָ֔ה5 of 23

“and the cattle”

H929

properly, a dumb beast; especially any large quadruped or animal (often collective)

בָּֽזְז֥וּ6 of 23

“took for a prey”

H962

to plunder

לָהֶ֖ם7 of 23
H1992

they (only used when emphatic)

בְּנֵ֣י8 of 23

“the children”

H1121

a son (as a builder of the family name), in the widest sense (of literal and figurative relationship, including grandson, subject, nation, quality or

יִשְׂרָאֵ֑ל9 of 23

“of Israel”

H3478

he will rule as god; jisral, a symbolical name of jacob; also (typically) of his posterity

רַ֣ק10 of 23
H7535

properly, leanness, i.e., (figuratively) limitation; only adverbial, merely, or conjunctional, although

אֶֽת11 of 23
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

כָּל12 of 23
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

הָאָדָ֞ם13 of 23

“unto themselves but every man”

H120

ruddy i.e., a human being (an individual or the species, mankind, etc.)

הִכּ֣וּ14 of 23

“they smote”

H5221

to strike (lightly or severely, literally or figuratively)

לְפִי15 of 23

“with the edge”

H6310

the mouth (as the means of blowing), whether literal or figurative (particularly speech); specifically edge, portion or side; adverbially (with prepos

חֶ֗רֶב16 of 23

“of the sword”

H2719

drought; also a cutting instrument (from its destructive effect), as a knife, sword, or other sharp implement

עַד17 of 23
H5704

as far (or long, or much) as, whether of space (even unto) or time (during, while, until) or degree (equally with)

הִשְׁמִדָם֙18 of 23

“until they had destroyed”

H8045

to desolate

אוֹתָ֔ם19 of 23
H853

properly, self (but generally used to point out more definitely the object of a verb or preposition, even or namely)

לֹ֥א20 of 23
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

הִשְׁאִ֖ירוּ21 of 23

“them neither left”

H7604

properly, to swell up, i.e., be (causatively, make) redundant

כָּל22 of 23
H3605

properly, the whole; hence, all, any or every (in the singular only, but often in a plural sense)

נְשָׁמָֽה׃23 of 23

“they any to breathe”

H5397

a puff, i.e., wind, angry or vital breath, divine inspiration, intellect. or (concretely) an animal

Study Guide

Historical Context

This verse is found in the book of Joshua. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Joshua 11:14 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Joshua 11:14 from Treasury of Scripture Knowledge

Joshua 11:11Numbers 31:9Deuteronomy 6:10-11Numbers 31:11-12Deuteronomy 20:14Joshua 8:27

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