And to the kings who were in the north. For the southern region had already been conquered. The word mitzafon (“in the north”) is vocalized with a sheva, although it is not in the construct state; its regular vocalization would be with a kamatz.

The Canaanite. That is, on the eastern side of the northern region was the Canaanite in the east, and likewise in the west, as indicated by “and by the sea.” There were also peoples in the middle, as indicated by “the Amorite and the Hittite,” etc., and the Hivite, who dwelt beneath Mount Hermon in the valley.

And they went out. They no longer dared to go out individually, as the earlier kings had done. They also possessed horses and chariots, which the earlier kings had not, for they intended to fight in open battle.

And they assembled by appointment. They fixed a designated time for the kings to gather, and they encamped by the waters of Merom.

Do not fear. As it is written, “When you see horses and chariots,” etc., “you shall not fear them” (Deuteronomy 20:1).

You shall hamstring. So that Israel would not place their trust in horses in battle. The king had already been commanded not to acquire many horses for himself (Deuteronomy 17:16).

None was left. I have explained that nish’ar (“remained”) denotes what is left intentionally, whereas notar (“was left over”) denotes what remains unintentionally. Therefore, above (verse 8) and below (verse 14), Scripture uses “they left none remaining,” meaning intentionally, since some escaped without Israel’s knowledge. Here, however, where not a single person escaped even without their knowledge, Scripture states the greater point: none was left at all.

And all the cities. This did not occur during this particular campaign, but throughout the seven years of conquest, as will be explained in verse 18.

As He commanded—so Moses commanded. Moses transmitted everything to Joshua, as stated (at the beginning of Pirkei Avot): “and transmitted it to Joshua.” Moreover, although the conquest would have been more miraculous had it been accomplished through Moses than it was through Joshua, nothing was changed regarding the commandments governing the conquest and the division of the land.

He omitted nothing. Even regarding matters that Moses had not explicitly commanded him, Joshua independently discerned what Hashem had commanded Moses (as the Sages explained in Midrash Rabbah).

For many days. This explains that the statement in verse 12, “And all the cities of those kings,” etc., did not refer to a single campaign, as with the five preceding kings; rather, the conquest continued for many days.

There was not. Scripture explains that this was from Hashem. Had Joshua proceeded immediately after defeating the combined armies to wage war against the individual cities, they would have sought peace, and Israel would have been obligated to accept them if they agreed to tribute, servitude, and the seven Noahide commandments, as explained above (chapter 9). But because he waged war for many days, their hearts were thereby hardened and they did not make peace. Thus, no city made peace, and consequently Israel captured them all through warfare. Scripture says, “made peace with the children of Israel,” using the preposition el rather than the expected direct-object marker et. This means that they did not wage war against Israel, as in, “and the beasts of the field shall be at peace with you” (Job 5:23). By contrast, “made peace with” using et indicates that warfare had previously taken place.

For. Scripture now explains why Hashem arranged matters so that they would not make peace. There were two reasons. First, the measure of their sin had become full, and Hashem wished to punish them. Thus, it says, “in order to utterly destroy them,” and this was “so that they would receive no favor,” meaning that they were unworthy of mercy from Hashem. Second, it was so that Israel would fulfill the commandment, “You shall not let any soul live,” as Hashem had commanded, and so that they would not remain in the land and cause Israel to sin. Radak explains it likewise.

And Joshua came at that time. During the seven years of conquest. Although Caleb dispossessed the Anakim from Hebron, Joshua dispossessed them from the city itself, as explained above. Alternatively, as stated above (10:37), Caleb dispossessed the Anakim, but the deed is attributed to Joshua for the reason explained there.

None was left. I have already explained (above, verse 11) that nish’ar denotes what remains intentionally, whereas notar denotes what is left unintentionally. In the Land of Israel, therefore, none was left at all, even unintentionally. Only in Gaza were some intentionally left, because Israel did not fight against them at all; they remained in order to test Israel, as stated in Judges 3:3–4.

And Joshua took. During the seven years of conquest.

And Joshua gave it as an inheritance. During the seven years in which the land was divided.

And the land was at rest. After the conquest and the division of the land.