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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "http://www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="http://www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1"><title>Joshua 7 Berean Study Bible</title><link href='//fonts.googleapis.com/css?family=Cardo&subset=greek-ext' rel='stylesheet' type='text/css'><link rel="stylesheet" href="/chapnew2.css" type="text/css" media="Screen" /><link rel="stylesheet" href="/print.css" type="text/css" media="Print" /><link rel="stylesheet" href="../spec.css" type="text/css" media="Screen" /></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="../cmenus/joshua/7.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="//biblehu.com/bmgrkheb//joshua/7-1.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="https://biblehub.com">Bible</a> > <a href="../">Berean Study Bible</a> > Joshua 7</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div></td></tr></table><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="../menu.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="../joshua/6.htm" title="Joshua 6">◄</a> Joshua 7 <a href="../joshua/8.htm" title="Joshua 8">►</a></div></td></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="leftbox"><div class="padleft"><div class="vheading">Berean Study Bible</div><div class="chap"><div align="center"><h2>The Defeat at Ai</h2></div><div align="center"><h3><a href="/joshua/7-1.htm"><b>Joshua 7:1</b></a></h3></div><b>The Israelites, however, acted unfaithfully</b><br />This phrase sets the stage for the narrative of disobedience. The Hebrew word for "acted unfaithfully" is "ma'al," which implies a breach of trust or treachery. In the context of the covenant relationship between God and Israel, this unfaithfulness is not merely a personal failing but a communal breach of the divine covenant. The Israelites, as a collective, are held accountable for the actions of one, highlighting the communal nature of sin and responsibility in the biblical narrative.<p><b>regarding the things devoted to destruction</b><br />The term "devoted to destruction" comes from the Hebrew word "cherem," which refers to things set apart for God, often through destruction, as a form of divine judgment. This concept underscores the seriousness of the Israelites' covenant with God, where certain things were to be wholly given over to Him, symbolizing total consecration and obedience. The violation of this command is a direct affront to God's holiness and sovereignty.<p><b>Achan son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah</b><br />The specificity of Achan's lineage serves to emphasize the gravity of his sin. By tracing his ancestry, the text not only identifies the individual responsible but also connects him to the broader community of Israel, particularly the tribe of Judah, which holds significant prominence in Israel's history. This lineage highlights the personal and communal implications of sin, as Achan's actions bring consequences upon his entire tribe and nation.<p><b>took some of what was devoted to destruction</b><br />The act of taking what was "cherem" signifies a direct violation of God's command. The Hebrew verb "laqach" (took) indicates an intentional and deliberate action. Achan's sin is not one of ignorance but of willful disobedience, reflecting a heart that prioritizes personal gain over divine command. This act of taking what was forbidden serves as a cautionary tale about the allure of material possessions and the danger of coveting what belongs to God.<p><b>and the anger of the LORD burned against the Israelites</b><br />The phrase "the anger of the LORD burned" uses the Hebrew word "charah," which conveys intense anger or wrath. This anthropomorphic expression illustrates God's righteous indignation towards sin and disobedience. It serves as a reminder of God's holiness and justice, emphasizing that sin has serious consequences not only for the individual but for the community as a whole. The communal impact of Achan's sin reflects the interconnectedness of the covenant community and the seriousness with which God views covenantal breaches. <div align="center"><h3><a href="/joshua/7-2.htm"><b>Joshua 7:2</b></a></h3></div><b>Meanwhile, Joshua sent men</b><br />The phrase "Meanwhile, Joshua sent men" indicates a continuation of the narrative from the previous chapter, where the Israelites experienced a miraculous victory at Jericho. Joshua, as the leader appointed by God after Moses, is acting in his role as a military commander. The Hebrew root for "sent" (שָׁלַח, shalach) often implies a mission or purpose, suggesting that Joshua's actions are deliberate and strategic. This reflects the importance of leadership and obedience to God's direction in achieving success.<p><b>from Jericho to Ai</b><br />Jericho, the site of Israel's first major victory in the Promised Land, serves as a starting point for further conquests. Ai, meaning "ruin" in Hebrew, is the next target. The geographical movement from Jericho to Ai symbolizes the ongoing journey of the Israelites to claim the land promised to them by God. This transition from victory to the next challenge underscores the continuous nature of faith and obedience in the believer's life.<p><b>which is near Beth-aven</b><br />Beth-aven, meaning "house of wickedness" or "house of vanity," is a location that contrasts with Bethel, meaning "house of God." The proximity of Ai to Beth-aven may serve as a reminder of the spiritual battles that accompany physical conquests. It highlights the need for discernment and reliance on God, as the Israelites are surrounded by influences that could lead them astray.<p><b>east of Bethel</b><br />Bethel holds significant historical and spiritual importance as a place where Abraham and Jacob encountered God. The mention of Bethel situates Ai within a broader spiritual landscape, reminding the Israelites of their covenantal history and God's faithfulness. This geographical reference encourages believers to remember God's past faithfulness as they face new challenges.<p><b>telling them, 'Go up and spy out the land.'</b><br />Joshua's command to "Go up and spy out the land" echoes the earlier reconnaissance mission in <a href="/numbers/13.htm">Numbers 13</a>, where Moses sent spies into Canaan. The Hebrew word for "spy" (רָגַל, ragal) implies careful observation and assessment. This action demonstrates the importance of preparation and wisdom in undertaking God's work. It also serves as a reminder that while God provides guidance, human responsibility and diligence are required.<p><b>So the men went up and spied out Ai</b><br />The obedience of the men in carrying out Joshua's command reflects the collective commitment of the Israelites to their mission. Their willingness to "spy out Ai" signifies trust in Joshua's leadership and, by extension, in God's plan. This act of obedience is a model for believers, emphasizing the importance of faithfulness and action in fulfilling God's purposes. <div align="center"><h3><a href="/joshua/7-3.htm"><b>Joshua 7:3</b></a></h3></div><b>When they returned to Joshua</b><br />This phrase indicates a report being brought back to the leader, Joshua, after a reconnaissance mission. The Hebrew root for "returned" is "שׁוּב" (shuv), which often implies a turning back or a change in direction. This suggests a moment of decision and reflection, where the spies are bringing crucial information to Joshua. Historically, Joshua was a leader who sought divine guidance, and this return signifies a pivotal moment where human judgment is about to be weighed against divine will.<p><b>they said</b><br />The act of speaking here is significant. The Hebrew word "אָמַר" (amar) is used, which is a common verb for speaking or saying. In the biblical context, what is spoken often carries weight and authority. The spies' words are not just casual observations but are intended to influence Joshua's decision-making. This reflects the importance of counsel and the responsibility of leaders to discern the truth and wisdom in the words of their advisors.<p><b>Not all the people need to go up</b><br />This phrase suggests a strategy based on perceived strength and necessity. The Hebrew word for "all" is "כֹּל" (kol), indicating totality or completeness. The spies are advising against mobilizing the entire Israelite force, implying confidence in their own strength and underestimating the enemy. This reflects a human tendency to rely on visible strength rather than seeking divine guidance, a recurring theme in Scripture where reliance on God is paramount.<p><b>Let two or three thousand men go up</b><br />The specific numbers "two or three thousand" indicate a calculated military strategy. In the ancient Near Eastern context, numbers often had symbolic significance. The choice of a small contingent suggests overconfidence and a lack of understanding of the true nature of the battle. This decision contrasts with earlier victories where God's guidance was sought, highlighting the danger of self-reliance.<p><b>and attack Ai</b><br />The city of Ai, whose name means "ruin" in Hebrew, represents a seemingly minor obstacle. The directive to "attack" (Hebrew "נָכָה", nakah) implies a straightforward military engagement. However, the historical and scriptural context reveals that battles in the Promised Land were not merely physical but spiritual, requiring obedience to God's commands. The failure to recognize this leads to the subsequent defeat, underscoring the need for spiritual discernment.<p><b>Do not weary all the people</b><br />The concern for not "wearying" the people reflects a pragmatic approach to warfare. The Hebrew root "יָגַע" (yaga) means to toil or become weary. This phrase suggests a desire to conserve resources and maintain morale. However, it also reveals a lack of spiritual insight, as the true strength of Israel lay not in numbers or physical rest but in their covenant relationship with God.<p><b>for only a few men are there</b><br />This underestimation of Ai's defenses is a critical error. The phrase "only a few" (Hebrew "מְעַט", me'at) indicates a dismissive attitude towards the enemy. Historically, this reflects a common military miscalculation where the visible strength of the enemy is underestimated. Scripturally, it serves as a reminder that victory is not determined by human assessment but by divine will. The subsequent defeat at Ai serves as a humbling lesson in the necessity of seeking God's guidance in all endeavors. <div align="center"><h3><a href="/joshua/7-4.htm"><b>Joshua 7:4</b></a></h3></div><b>So about three thousand men went up</b><br />This phrase indicates a specific number of Israelite warriors who were sent to battle against Ai. The number "three thousand" suggests a strategic decision based on the spies' report that only a small force was needed (<a href="/joshua/7-3.htm">Joshua 7:3</a>). In Hebrew, the word for "thousand" is "eleph," which can also mean a military unit or clan, indicating a well-organized group. This reflects the Israelites' confidence in their military strength and God's previous victories. However, it also hints at a potential overconfidence or presumption, as they did not seek God's guidance before this battle.<p><b>but they fled</b><br />The word "fled" in Hebrew is "yanus," which conveys a sense of panic and retreat. This unexpected defeat was a stark contrast to the Israelites' previous victories, such as the miraculous conquest of Jericho. Theologically, this flight signifies a spiritual and moral failure, as it was not merely a military setback but a consequence of disobedience and sin within the camp. It serves as a reminder of the importance of obedience to God and the consequences of sin, even for a chosen people.<p><b>before the men of Ai</b><br />Ai, meaning "ruin" in Hebrew, was a small city compared to Jericho, yet it became a significant obstacle due to Israel's unfaithfulness. The men of Ai, though fewer in number, were able to defeat the Israelites, highlighting the principle that victory in battle is not determined by human strength or numbers but by God's favor and presence. This defeat underscores the need for reliance on God rather than human wisdom or strength. Historically, Ai's location has been debated, but it is generally identified with the archaeological site of et-Tell, which provides context for understanding the geographical and strategic elements of the narrative. <div align="center"><h3><a href="/joshua/7-5.htm"><b>Joshua 7:5</b></a></h3></div><b>And the men of Ai</b><br />The city of Ai, whose name means "ruin" in Hebrew, was a small Canaanite city. The men of Ai, though fewer in number, were able to defeat the Israelites due to Israel's disobedience. This highlights the importance of spiritual readiness and obedience to God over mere military might.<p><b>struck down about thirty-six of them</b><br />The number thirty-six, though seemingly small, was significant in the context of Israel's previous victories. This loss was a stark contrast to the miraculous victory at Jericho, emphasizing that even a small defeat can have a profound impact when it is a result of sin and disobedience.<p><b>and they chased them from the gate</b><br />The gate of a city was a place of strength and security. Being chased from the gate symbolizes a complete reversal of fortune and a loss of protection. It serves as a reminder that without God's favor, even the strongest defenses are vulnerable.<p><b>as far as the quarries</b><br />The quarries, or "Shebarim" in Hebrew, were likely a place of stone extraction. This detail provides a geographical marker, indicating the extent of the Israelites' retreat. It underscores the thoroughness of their defeat and the shame of being pursued by a smaller force.<p><b>and struck them down on the slopes</b><br />The slopes, or "descent," suggest a downward path, both physically and spiritually. This imagery of descent highlights the Israelites' fall from grace due to their sin. It serves as a metaphor for the consequences of turning away from God's commands.<p><b>So the hearts of the people melted</b><br />The phrase "hearts melted" is a vivid expression of fear and despair. In Hebrew, the heart is the center of emotion and will. This melting signifies a complete loss of courage and resolve, showing how sin can lead to spiritual and emotional paralysis.<p><b>and became like water</b><br />Water, in this context, symbolizes instability and weakness. Just as water lacks form and strength, the Israelites' confidence and faith were shattered. This serves as a powerful reminder of the fragility of human strength without divine support. <div align="center"><h3><a href="/joshua/7-6.htm"><b>Joshua 7:6</b></a></h3></div><b>Then Joshua tore his clothes</b><br />The act of tearing one's clothes is a traditional expression of deep sorrow, mourning, or distress in ancient Hebrew culture. This practice is seen throughout the Old Testament, signifying a heart in turmoil or repentance. The Hebrew root for "tore" is "qara," which conveys a violent action, indicating the intensity of Joshua's grief. This act reflects Joshua's profound anguish over Israel's defeat at Ai and the sin that led to it, demonstrating his leadership and empathy for his people.<p><b>and fell facedown to the ground</b><br />Falling facedown is a posture of humility, submission, and desperation before God. In Hebrew, the word "naphal" means to fall or prostrate oneself. This physical act signifies Joshua's recognition of God's sovereignty and his own helplessness in the situation. It is a plea for divine intervention and guidance, acknowledging that without God's favor, Israel cannot succeed.<p><b>before the ark of the LORD</b><br />The Ark of the Covenant represents God's presence among His people. By positioning himself before the ark, Joshua is seeking God's presence and counsel. The ark, containing the tablets of the Law, Aaron's rod, and manna, symbolizes God's covenant, guidance, and provision. Joshua's actions underscore the importance of seeking God's will and presence in times of crisis.<p><b>until evening</b><br />The duration of Joshua's prostration, "until evening," indicates perseverance in prayer and supplication. It reflects a deep commitment to seeking God's face and waiting for His response. This extended period of prayer highlights the seriousness of the situation and Joshua's dedication to resolving it through divine guidance.<p><b>both he and the elders of Israel</b><br />The involvement of the elders signifies a collective leadership response to the crisis. In Hebrew culture, elders were respected leaders and decision-makers. Their participation underscores the communal nature of Israel's covenant with God and the shared responsibility of leadership in seeking God's direction and forgiveness.<p><b>and they put dust on their heads</b><br />Putting dust on one's head is another traditional sign of mourning and repentance. The Hebrew word "aphar" for dust symbolizes mortality and humility, reminding the people of their dependence on God. This act of contrition is a physical manifestation of their inner repentance and acknowledgment of sin, seeking God's mercy and restoration. <div align="center"><h3><a href="/joshua/7-7.htm"><b>Joshua 7:7</b></a></h3></div><b>O, Lord GOD</b><br />This phrase begins with a heartfelt cry from Joshua, expressing deep distress and confusion. The Hebrew term used here for "Lord GOD" is "Adonai Yahweh," which emphasizes both the sovereignty and covenantal faithfulness of God. Joshua's use of this title reflects his recognition of God's supreme authority and his personal relationship with Him. In times of crisis, believers are reminded to approach God with reverence and trust, acknowledging His power and promises.<p><b>why did You ever bring this people across the Jordan</b><br />Joshua questions God's purpose in leading the Israelites across the Jordan River. The crossing of the Jordan was a miraculous event, symbolizing a new beginning and the fulfillment of God's promises to Israel. However, Joshua's question reveals his struggle to understand God's plan in the face of unexpected defeat. This reflects a common human experience of doubt and questioning during trials, encouraging believers to seek understanding and reassurance in God's greater plan.<p><b>to deliver us into the hands of the Amorites to be destroyed?</b><br />The "Amorites" were one of the prominent Canaanite tribes inhabiting the Promised Land. Joshua's fear of being delivered into their hands highlights the perceived threat and the reality of Israel's military setback. Historically, the Amorites were known for their strength and fortified cities. This phrase underscores the tension between God's promises and the present circumstances, reminding believers that God's plans often transcend immediate appearances and challenges.<p><b>If only we had been content to stay on the other side of the Jordan!</b><br />This expression of regret reflects a moment of weakness and longing for the perceived safety of the past. The "other side of the Jordan" refers to the wilderness where the Israelites had wandered for forty years. Joshua's lament echoes the Israelites' earlier complaints during their journey from Egypt, illustrating a recurring theme of doubt and nostalgia for the past. This serves as a cautionary reminder for believers to trust in God's leading, even when the path forward seems uncertain or fraught with difficulty. <div align="center"><h3><a href="/joshua/7-8.htm"><b>Joshua 7:8</b></a></h3></div><b>O Lord</b><br />This phrase is a direct address to God, indicating a personal and intimate relationship. The Hebrew word used here is "Yahweh," the covenant name of God, which signifies His eternal presence and faithfulness. Joshua's invocation of "O Lord" reflects a deep reliance on God's sovereignty and a recognition of His ultimate authority over Israel's fate. In times of distress, calling upon the Lord is a demonstration of faith and acknowledgment of His power to intervene.<p><b>what can I say</b><br />This expression reveals Joshua's bewilderment and desperation. The Hebrew root "amar" (to say) implies not just speaking but also expressing one's thoughts and emotions. Joshua is at a loss for words, highlighting the gravity of the situation. This phrase underscores the importance of seeking divine wisdom when human understanding falls short, reminding believers that God's perspective is essential in times of crisis.<p><b>now that Israel has turned its back</b><br />The imagery of turning one's back is significant in the Hebrew context, symbolizing retreat and shame. The phrase suggests a failure to uphold the covenantal promise of victory over enemies. Historically, Israel's military success was contingent upon their obedience to God. This turning away is not just a physical retreat but a spiritual one, indicating a breach in their relationship with God. It serves as a cautionary reminder of the consequences of disobedience and the need for repentance.<p><b>and run from its enemies</b><br />The act of running from enemies is a stark contrast to the expected triumph promised by God. The Hebrew word "nus" (to flee) conveys a sense of panic and defeat. This phrase highlights the reversal of Israel's fortunes due to sin within the camp, specifically Achan's transgression. It serves as a powerful lesson on the impact of individual sin on the community and the necessity of holiness and unity in the pursuit of God's promises. <div align="center"><h3><a href="/joshua/7-9.htm"><b>Joshua 7:9</b></a></h3></div><b>For when the Canaanites and all the inhabitants of the land hear about this</b><br />This phrase sets the stage for the fear and concern of the Israelites. The Canaanites were the primary inhabitants of the Promised Land, known for their fortified cities and military prowess. Historically, the Canaanites were a collection of tribes and city-states, often at odds with each other, but united in their opposition to the Israelites. The phrase underscores the real and present danger that Israel faced from these formidable adversaries. The Hebrew root for "hear" (שָׁמַע, shama) implies not just hearing but understanding and responding, indicating that the Canaanites would not only learn of Israel's defeat but would be emboldened by it.<p><b>they will surround us</b><br />The imagery of being surrounded evokes a sense of entrapment and vulnerability. In ancient warfare, being surrounded by enemies often meant certain defeat, as it cut off all means of escape and resupply. The Hebrew word used here, "סָבַב" (sabab), conveys the idea of encircling or encompassing, suggesting a complete and inescapable threat. This reflects the Israelites' fear of being overwhelmed by their enemies, a fear that is both physical and psychological.<p><b>and wipe out our name from the earth</b><br />The phrase "wipe out our name" speaks to the complete annihilation of the Israelites as a people. In ancient Near Eastern culture, a name represented one's identity and legacy. To have one's name wiped out was to be erased from history, a fate feared by all. The Hebrew word "מָחָה" (machah) means to blot out or obliterate, emphasizing the totality of the destruction feared by Joshua. This concern for the preservation of their name also reflects the covenantal promise God made to Abraham, that his descendants would be as numerous as the stars.<p><b>Then what will You do for Your great name?</b><br />This rhetorical question shifts the focus from Israel's plight to God's reputation. The "great name" of God is a recurring theme in the Bible, representing His character, power, and faithfulness. Joshua's appeal is not just for the survival of Israel but for the honor of God's name. The Hebrew word for "great" (גָּדוֹל, gadol) signifies something of immense importance and magnitude. Joshua is essentially reminding God of His promises and the impact of Israel's fate on His divine reputation. This plea underscores the belief that God's actions are ultimately for His glory and the fulfillment of His covenantal promises. <div align="center"><h3><a href="/joshua/7-10.htm"><b>Joshua 7:10</b></a></h3></div><b>But the LORD said to Joshua</b><br />This phrase introduces the divine response to Joshua's posture of despair. The Hebrew word for "LORD" here is "Yahweh," the covenant name of God, emphasizing His personal relationship with Israel. This direct communication underscores God's active involvement in the affairs of His people. Historically, this reflects the theocratic nature of Israel, where God directly guides and instructs His chosen leaders.<p><b>Stand up!</b><br />The command "Stand up!" is a call to action and responsibility. The Hebrew verb "qum" implies rising with purpose and determination. In the context of ancient Near Eastern culture, standing was often associated with readiness to act or to receive instruction. This imperative suggests that Joshua's current posture of prostration is inappropriate for the situation at hand, indicating that there is work to be done and issues to address.<p><b>Why have you fallen on your face?</b><br />This rhetorical question challenges Joshua's response to the crisis. The phrase "fallen on your face" is a Hebrew idiom for deep distress or supplication. In the scriptural context, it reflects a moment of intense prayer or desperation. However, God's question implies that Joshua's despair is misplaced. Historically, this moment follows Israel's defeat at Ai, and God's question redirects Joshua from mourning to seeking a solution. It serves as a reminder that while prayer is vital, it must be coupled with obedience and action, especially when sin is present in the camp. <div align="center"><h3><a href="/joshua/7-11.htm"><b>Joshua 7:11</b></a></h3></div><b>Israel has sinned</b><br />The phrase "Israel has sinned" immediately sets the tone for the gravity of the situation. In Hebrew, the word for "sinned" is "חָטָא" (chata), which means to miss the mark or to fall short. This is not just an individual failing but a collective one, indicating that the actions of one can affect the entire community. In the context of ancient Israel, the nation was seen as a covenant community, bound together in their relationship with God. The sin of Achan, as revealed later in the chapter, is a breach of this covenant, highlighting the communal responsibility and the seriousness of sin in the eyes of God.<p><b>They have violated My covenant</b><br />The term "violated" comes from the Hebrew "עָבַר" (avar), meaning to transgress or pass over. This indicates a deliberate action against the established agreement between God and Israel. The "covenant" (בְּרִית, berit) is a sacred agreement, often sealed with a solemn promise or sacrifice. In the historical context, covenants were binding and breaking them had severe consequences. This violation is not just a legal breach but a spiritual betrayal, showing a lack of faithfulness to God who had delivered them from Egypt and given them the Promised Land.<p><b>that I commanded them to keep</b><br />The phrase underscores the divine authority behind the covenant. The word "commanded" (צִוָּה, tzivah) implies a direct order from God, not a suggestion or guideline. The Israelites were expected to "keep" (שָׁמַר, shamar), meaning to guard or observe diligently. This reflects the expectation of obedience and the importance of adhering to God's laws as a demonstration of their commitment and love for Him. Historically, this obedience was crucial for maintaining the blessings and protection promised by God.<p><b>They have taken some of what was set apart</b><br />The phrase "set apart" translates from the Hebrew "חֵרֶם" (cherem), which refers to something devoted or consecrated to God, often through destruction. In the context of the conquest of Jericho, certain items were to be devoted to God, either by being placed in the treasury or destroyed. Taking these items was a direct act of disobedience and a violation of the sacredness of what was dedicated to God. This act of taking what was "set apart" signifies a lack of reverence and an intrusion into what was holy.<p><b>for destruction</b><br />The term "destruction" here is linked to the concept of cherem, indicating that these items were meant to be completely destroyed as an offering to God. This was a common practice in ancient warfare, where spoils were either dedicated to a deity or destroyed to prevent their use by others. The failure to destroy these items as commanded was not just a failure to follow orders but a spiritual defilement, as it kept what was meant to be a sacrifice for God.<p><b>They have stolen and lied</b><br />The words "stolen" (גָּנַב, ganav) and "lied" (כָּחַשׁ, kachash) highlight the moral and ethical dimensions of the sin. Stealing implies taking what is not rightfully yours, while lying suggests deceit and a cover-up. These actions compound the sin, showing a deliberate attempt to hide wrongdoing from both God and the community. In the biblical narrative, these actions are not just against human laws but are seen as direct offenses against God, who sees all and knows all.<p><b>and put them with their own possessions</b><br />This phrase indicates an attempt to integrate the forbidden items into personal property, symbolizing a deeper level of rebellion. The act of placing what was devoted to God among personal belongings shows a disregard for the sacred and a prioritization of personal gain over divine command. In the historical and cultural context, this act would have been seen as a serious breach of trust and an affront to the holiness of God. It serves as a reminder of the importance of keeping what is sacred separate and honoring God with our possessions and actions. <div align="center"><h3><a href="/joshua/7-12.htm"><b>Joshua 7:12</b></a></h3></div><b>That is why</b><br />This phrase serves as a causal connector, indicating a direct consequence of prior actions. In the context of <a href="/joshua/7.htm">Joshua 7</a>, it refers back to the sin of Achan, who took forbidden items from Jericho, violating God's command. The Hebrew word used here, "עַל־כֵּן" (al-ken), is often used to denote a reason or explanation. It emphasizes the direct link between disobedience and its repercussions, reminding us of the importance of obedience to God's commands.<p><b>the Israelites</b><br />This term refers to the descendants of Jacob, also known as Israel. Historically, the Israelites were God's chosen people, set apart to be a holy nation. In this context, it highlights the collective identity and responsibility of the nation. The sin of one man, Achan, affected the entire community, illustrating the interconnectedness of the people of God and the communal nature of sin and its consequences.<p><b>cannot stand</b><br />The phrase underscores the inability to withstand or prevail. The Hebrew root "קוּם" (qum) means to rise or stand firm. Here, it signifies the Israelites' failure to maintain their position or succeed in battle due to their disobedience. This serves as a powerful reminder that spiritual and moral integrity is essential for strength and victory in the life of faith.<p><b>against their enemies</b><br />This phrase identifies the opposition faced by the Israelites. Historically, the enemies were the Canaanite nations inhabiting the Promised Land. Spiritually, it represents any force or influence opposing God's people. The inability to stand against enemies due to sin highlights the spiritual principle that disobedience weakens our defenses and leaves us vulnerable to defeat.<p><b>They turn their backs</b><br />This expression indicates retreat or flight. The Hebrew phrase "פְּנֵיהֶם לִפְנֵי" (penehem lifnei) literally means "their faces before," implying turning away in fear or defeat. It illustrates the shame and dishonor that come from failing to trust and obey God. This serves as a cautionary tale about the consequences of sin, which leads to fear and retreat rather than courage and victory.<p><b>and run</b><br />The act of running away signifies panic and lack of confidence. In the biblical narrative, it reflects the Israelites' loss of courage and faith due to their compromised spiritual state. This serves as a metaphor for the spiritual life, where sin causes us to flee from challenges rather than face them with God's strength.<p><b>because they have been set apart</b><br />The concept of being "set apart" is central to the identity of the Israelites. The Hebrew word "חֵרֶם" (cherem) refers to something devoted or consecrated, often implying destruction if misused. Here, it indicates that the Israelites were meant to be holy and distinct, dedicated to God's purposes. Their failure to maintain this holiness through obedience resulted in their inability to stand firm.<p><b>to destruction</b><br />This phrase conveys the idea of being devoted to ruin or annihilation. In the context of <a href="/joshua/7.htm">Joshua 7</a>, it refers to the consequences of violating God's command regarding the devoted things. The Hebrew root "שָׁמַד" (shamad) means to destroy or exterminate. It serves as a sobering reminder of the seriousness of sin and the need for repentance and restoration to avoid spiritual destruction.<p><b>I will no longer be with you</b><br />This is a divine declaration of withdrawal of presence and favor. God's presence was the source of Israel's strength and success. The conditional nature of God's presence, based on obedience, is a recurring theme in Scripture. It underscores the importance of maintaining a right relationship with God through faithfulness and obedience.<p><b>unless you remove</b><br />This phrase introduces a condition for the restoration of God's favor. The Hebrew word "הָסִיר" (hasir) means to take away or remove. It implies the need for decisive action to address sin. This highlights the biblical principle of repentance, which involves turning away from sin and removing anything that hinders our relationship with God.<p><b>from among you</b><br />This phrase emphasizes the communal aspect of sin and its consequences. The sin of Achan affected the entire community, illustrating the need for corporate responsibility and accountability. It serves as a reminder that the health and holiness of the community of faith depend on the integrity of each member. <div align="center"><h3><a href="/joshua/7-13.htm"><b>Joshua 7:13</b></a></h3></div><b>Get up</b><br />This command from God to Joshua is a call to action. The Hebrew root word here is "קוּם" (qum), which means to arise or stand up. It signifies a shift from a state of mourning or inactivity to one of readiness and obedience. In the context of <a href="/joshua/7.htm">Joshua 7</a>, this is a divine imperative for Joshua to address the sin in the camp of Israel. It reminds us that spiritual leadership requires decisiveness and courage to confront wrongdoing.<p><b>consecrate the people</b><br />The Hebrew word for "consecrate" is "קָדַשׁ" (qadash), meaning to set apart or make holy. This phrase indicates a need for purification and sanctification among the Israelites. Historically, consecration involved rituals and sacrifices to cleanse the people from sin. It underscores the importance of holiness and purity in the community of God's people, reflecting the call for Christians to live set apart lives in accordance with God's standards.<p><b>and say</b><br />This phrase highlights the role of communication in leadership. Joshua is instructed to speak to the people, emphasizing the importance of conveying God's message clearly and authoritatively. It reflects the biblical principle that faith comes by hearing the word of God (<a href="/romans/10-17.htm">Romans 10:17</a>), and leaders are responsible for delivering God's instructions to His people.<p><b>Consecrate yourselves for tomorrow</b><br />This directive is a call for immediate action in preparation for what God will do. The phrase "for tomorrow" suggests anticipation and readiness for a divine encounter or intervention. It serves as a reminder that God's timing is perfect, and His people must be prepared to respond to His plans. It also points to the need for personal and communal readiness to receive God's blessings and guidance.<p><b>for this is what the LORD, the God of Israel, says</b><br />This phrase establishes the authority of the message. It is not Joshua's own words but a direct command from "the LORD, the God of Israel." This emphasizes the covenant relationship between God and Israel, where God is the sovereign ruler and Israel is His chosen people. It reminds believers of the importance of recognizing God's authority and submitting to His will.<p><b>There are devoted things among you, O Israel</b><br />The term "devoted things" refers to items that were supposed to be set apart for God, often through destruction or dedication. The Hebrew word is "חֵרֶם" (cherem), meaning something banned or devoted. This phrase indicates that Israel has violated God's command by keeping these items, leading to their defeat at Ai. It serves as a warning against disobedience and the consequences of failing to honor God's instructions.<p><b>You cannot stand against your enemies until you remove them</b><br />This statement highlights the principle that sin hinders spiritual victory. The inability to "stand against your enemies" is a direct result of the presence of sin within the camp. It underscores the necessity of repentance and removal of sin to restore God's favor and power. For Christians, it is a reminder that unconfessed sin can impede our spiritual progress and effectiveness in fulfilling God's purposes. <div align="center"><h3><a href="/joshua/7-14.htm"><b>Joshua 7:14</b></a></h3></div><b>In the morning</b><br />The phrase "In the morning" signifies a time of new beginnings and divine intervention. Biblically, morning often represents a time of revelation and judgment. In Hebrew culture, the morning was a time for important activities, symbolizing clarity and the dispelling of darkness. This timing underscores the seriousness of the situation and the need for divine guidance.<p><b>you must present yourselves</b><br />The command "you must present yourselves" indicates a call to accountability and transparency before God. The Hebrew root for "present" suggests standing before someone in a position of vulnerability and readiness to be examined. This reflects the necessity for the Israelites to come before God with honesty and openness, acknowledging His authority.<p><b>tribe by tribe</b><br />"Tribe by tribe" highlights the communal aspect of Israelite society, where identity and responsibility were often collective. Each tribe, as a larger family unit, was to be examined, emphasizing the interconnectedness of the people and the shared responsibility for sin within the community. This methodical approach underscores the thoroughness of God's justice.<p><b>The tribe that the LORD selects</b><br />The phrase "The tribe that the LORD selects" points to God's sovereign choice and omniscience. The Hebrew word for "selects" implies a divine election, where God, in His perfect knowledge, identifies the guilty party. This selection process reassures the Israelites of God's active presence and His ability to discern truth from falsehood.<p><b>shall come forward clan by clan</b><br />"Shall come forward clan by clan" continues the narrowing process, moving from the broader tribal identity to the more intimate clan level. This step-by-step approach reflects the meticulous nature of divine justice, ensuring that the innocent are not unjustly accused while the guilty are identified.<p><b>the clan that the LORD selects</b><br />Again, "the clan that the LORD selects" reiterates God's active role in the process. It emphasizes His intimate knowledge of each group and His ability to pinpoint the source of sin. This selection is not random but is guided by divine wisdom and justice.<p><b>shall come forward family by family</b><br />"Shall come forward family by family" further narrows the focus, bringing the examination to the household level. In ancient Israel, the family was the fundamental social unit, and this step highlights the importance of familial integrity and accountability before God.<p><b>the family that the LORD selects</b><br />"The family that the LORD selects" underscores the precision of God's judgment. It reassures the community that God is just and that His decisions are based on truth. This selection process serves as a reminder of the personal nature of sin and the need for individual and collective repentance.<p><b>shall come forward man by man</b><br />Finally, "shall come forward man by man" brings the examination to the individual level, emphasizing personal responsibility. This phrase highlights the biblical principle that while sin can affect the community, each person is ultimately accountable to God for their actions. It serves as a powerful reminder of the need for personal holiness and integrity. <div align="center"><h3><a href="/joshua/7-15.htm"><b>Joshua 7:15</b></a></h3></div><b>And he who is caught</b><br />The phrase "he who is caught" implies a process of discovery and accountability. In the Hebrew context, the word used here can denote being seized or captured, indicating a divine revelation of hidden sin. This reflects the biblical principle that nothing is hidden from God (<a href="/hebrews/4-13.htm">Hebrews 4:13</a>). The process of being "caught" underscores the seriousness of sin and the inevitability of divine justice.<p><b>with the devoted things</b><br />The "devoted things" refer to items that were consecrated to God, often through destruction, as part of the herem, or ban. In the context of ancient Israel, these items were considered holy and untouchable for personal use. The Hebrew term cherem signifies something set apart for God, often through destruction, highlighting the gravity of taking what is God's for oneself.<p><b>shall be burned with fire</b><br />The punishment of being "burned with fire" is a severe form of judgment, symbolizing complete purification and removal of sin from the community. Fire in biblical terms often represents God's holiness and judgment (<a href="/hebrews/12-29.htm">Hebrews 12:29</a>). This act serves as a deterrent and a means of purging evil from among God's people, ensuring the sanctity of the community.<p><b>along with all that belongs to him</b><br />This phrase indicates the totality of the judgment, extending beyond the individual to all his possessions. In ancient Near Eastern culture, the family and possessions were seen as extensions of the individual. This comprehensive judgment underscores the communal nature of sin and its consequences, affecting not just the sinner but the entire community.<p><b>because he has transgressed</b><br />The word "transgressed" conveys the idea of crossing a boundary or violating a command. In Hebrew, the term is often associated with rebellion against God's law. This highlights the willful nature of the sin, emphasizing that it is not merely a mistake but a deliberate act of disobedience against God's covenant.<p><b>the covenant of the LORD</b><br />The "covenant of the LORD" refers to the sacred agreement between God and Israel, established at Sinai. This covenant was foundational to Israel's identity and relationship with God. Breaking this covenant was seen as a serious offense, as it represented a breach of trust and loyalty to God, who had delivered and sustained them.<p><b>and committed a disgraceful thing</b><br />The phrase "committed a disgraceful thing" indicates an act that brings shame and dishonor. In the Hebrew context, this term often refers to actions that are morally and socially reprehensible. Such acts not only offend God but also undermine the moral fabric of the community, necessitating a strong response to restore honor and righteousness.<p><b>in Israel</b><br />The mention of "in Israel" emphasizes the corporate identity and responsibility of the nation. Israel was called to be a holy people, set apart for God's purposes. Sin within the community threatened their collective mission and witness to the surrounding nations. This phrase serves as a reminder of the communal implications of individual actions and the need for collective holiness. <div align="center"><h2>The Sin of Achan</h2></div><div align="center"><h3><a href="/joshua/7-16.htm"><b>Joshua 7:16</b></a></h3></div><b>So Joshua arose early the next morning</b><br />The phrase "arose early" is significant in the Hebrew context, often indicating a sense of urgency and diligence. The Hebrew word used here is "שָׁכַם" (shakam), which implies a proactive and determined action. Joshua's early rising reflects his commitment to addressing the sin in the camp, demonstrating leadership and obedience to God's command. This action sets a tone of seriousness and responsibility, reminding us of the importance of addressing sin promptly and with resolve.<p><b>and had Israel come forward tribe by tribe</b><br />The process of bringing Israel "tribe by tribe" underscores the methodical and orderly approach Joshua took in seeking out the transgressor. This reflects the judicial and communal nature of Israelite society, where matters were often resolved in a structured manner. The Hebrew word for "tribe" is "שֵׁבֶט" (shevet), which can also mean "staff" or "scepter," symbolizing authority and identity. This process highlights the collective responsibility of the community in dealing with sin and the importance of maintaining purity within the people of God.<p><b>and the tribe of Judah was selected</b><br />The selection of the tribe of Judah is significant both historically and theologically. Judah, meaning "praise" in Hebrew, was a prominent tribe, from which King David and ultimately Jesus Christ would descend. The Hebrew word for "selected" is "לָכַד" (lakad), meaning "to capture" or "to seize," indicating a divine choice or revelation. This selection process reveals God's sovereign hand in identifying the source of sin, emphasizing His omniscience and justice. It serves as a reminder that God sees all and will bring hidden sins to light, urging believers to live transparently and righteously before Him. <div align="center"><h3><a href="/joshua/7-17.htm"><b>Joshua 7:17</b></a></h3></div><b>He had the clans of Judah come forward</b><br />The tribe of Judah holds significant prominence in biblical history, being the tribe from which King David and ultimately Jesus Christ descended. The Hebrew word for "clans" is "mishpachot," which refers to extended family groups within the tribe. This process of bringing the clans forward indicates a methodical and divinely guided selection process, emphasizing God's sovereignty and justice in addressing sin within the community.<p><b>and the clan of the Zerahites was selected</b><br />The Zerahites are descendants of Zerah, one of the sons of Judah. The Hebrew root for "selected" is "lakad," meaning to capture or seize, suggesting a divine appointment or choice. This selection underscores the seriousness of the sin that had been committed and the necessity of identifying the responsible party to restore Israel's covenant relationship with God.<p><b>He had the Zerahite clan come forward by families</b><br />The phrase "come forward by families" indicates a narrowing down of the search for the transgressor. The Hebrew word for "families" is "batim," which can also mean "houses." This reflects the communal nature of Israelite society, where family units were integral to social and religious life. It highlights the collective responsibility and the impact of individual sin on the broader community.<p><b>and Zabdi was selected</b><br />Zabdi, a member of the Zerahite clan, is identified as the forebear of the guilty party. The name "Zabdi" means "gift" in Hebrew, which is ironic given the context of the sin involving the taking of forbidden items. This selection process, guided by God, demonstrates His omniscience and the importance of accountability within the covenant community. It serves as a reminder of the need for holiness and obedience to God's commands. <div align="center"><h3><a href="/joshua/7-18.htm"><b>Joshua 7:18</b></a></h3></div><b>And he brought forward</b><br />This phrase indicates a deliberate and methodical process. The Hebrew root here is "qarab," which means to draw near or present. This reflects the solemnity and seriousness of the situation, as Joshua is conducting a divine inquiry to identify the transgressor. The process underscores the importance of accountability within the community of Israel, emphasizing that sin affects not just the individual but the entire community.<p><b>his household</b><br />The term "household" refers to the family unit, which in ancient Israel was the basic social and economic unit. The Hebrew word "bayith" encompasses not just immediate family but extended family and servants. This highlights the collective nature of identity and responsibility in Israelite society, where the actions of one member could bring consequences upon the entire household.<p><b>man by man</b><br />This phrase suggests a meticulous and personal examination. The Hebrew "ish" for "man" emphasizes individuality within the collective. It reflects the biblical principle that while communities are judged, individuals are accountable for their actions. This process of selection underscores the gravity of sin and the need for personal integrity.<p><b>and Achan son of Carmi, son of Zabdi, son of Zerah</b><br />The naming of Achan's lineage serves multiple purposes. It identifies him clearly, leaving no doubt about his identity. The mention of his ancestors, "Carmi, Zabdi, Zerah," ties him to a specific heritage within the tribe of Judah. This lineage is significant because it connects Achan to the broader narrative of Israel's history and God's promises to the tribes. It also serves as a reminder that one's actions can either honor or dishonor one's family and heritage.<p><b>of the tribe of Judah</b><br />Judah was one of the most prominent tribes of Israel, known for its leadership and strength. The Hebrew "Yehudah" means "praise," and this tribe was destined for leadership, as seen in the blessing of Jacob in <a href="/genesis/49-10.htm">Genesis 49:10</a>. Achan's sin is particularly grievous because it tarnishes the reputation of a tribe destined for greatness and leadership among the Israelites.<p><b>was selected</b><br />The selection of Achan is the culmination of the process. The Hebrew "lakad" means to capture or seize, indicating that this was not a random choice but a divinely guided identification. This selection serves as a sobering reminder of God's omniscience and justice. It illustrates the biblical truth that hidden sins will eventually be brought to light, and divine justice will prevail. This moment is a call to repentance and holiness, urging believers to live transparently before God. <div align="center"><h3><a href="/joshua/7-19.htm"><b>Joshua 7:19</b></a></h3></div><b>So Joshua said to Achan</b><br />This phrase introduces the direct confrontation between Joshua, the leader of Israel, and Achan, the man who sinned by taking forbidden items from Jericho. The name "Joshua" is derived from the Hebrew "Yehoshua," meaning "Yahweh is salvation." This encounter is significant as it highlights Joshua's role as a leader who must uphold God's holiness among the people. Achan, whose name means "troubler," is about to face the consequences of his actions, which have brought trouble upon Israel.<p><b>My son</b><br />Joshua addresses Achan with a term of endearment, "my son," which in Hebrew is "beni." This reflects a compassionate approach, despite the gravity of Achan's sin. It underscores the familial relationship within the community of Israel and the desire for restoration and repentance, even in the face of judgment.<p><b>give glory to the LORD</b><br />The phrase "give glory" in Hebrew is "tēn-kābôd," which means to honor or acknowledge the weightiness of God's presence and authority. This call to give glory to the LORD, "Yahweh," emphasizes the need for Achan to recognize God's sovereignty and holiness. It is a call to confession, acknowledging that God's reputation and honor have been tarnished by Achan's actions.<p><b>the God of Israel</b><br />This title, "the God of Israel," reaffirms the covenant relationship between Yahweh and His chosen people, Israel. It serves as a reminder of God's faithfulness and the special status of Israel as His people. Achan's sin is not just a personal failure but a breach of this covenant relationship, affecting the entire community.<p><b>and give Him the praise</b><br />The Hebrew word for "praise" here is "tôdâ," which can also mean thanksgiving or confession. This phrase calls Achan to openly confess his wrongdoing as an act of worship and acknowledgment of God's justice. It is an invitation to restore the broken relationship through truthfulness and repentance.<p><b>Tell me now what you have done</b><br />Joshua's command, "Tell me now," is urgent and direct. It reflects the necessity for immediate confession and transparency. The Hebrew word for "tell" is "nāgad," which implies making something known or declaring it openly. This is a crucial step in the process of repentance and reconciliation.<p><b>do not hide it from me</b><br />The instruction "do not hide" uses the Hebrew word "kāchad," meaning to conceal or cover up. This highlights the importance of honesty and openness before God and His appointed leader. Achan's concealment of his sin has already caused harm, and further hiding would only compound the issue. This call to transparency is essential for the restoration of both Achan and the community of Israel. <div align="center"><h3><a href="/joshua/7-20.htm"><b>Joshua 7:20</b></a></h3></div><b>Achan replied</b><br />This phrase introduces Achan's response to Joshua's inquiry. The name "Achan" is derived from the Hebrew root "עָכָן" (Akan), which means "troubler." This is significant as Achan's actions brought trouble upon Israel. In the context of ancient Israel, names often held prophetic or descriptive significance, and Achan's name foreshadows the consequences of his sin. His reply is a moment of confession, a critical step in the process of repentance and restoration.<p><b>“It is true</b><br />Achan begins his confession with an admission of truth. The Hebrew word for "true" is "אָמֵן" (amen), which conveys certainty and faithfulness. This acknowledgment is crucial in the biblical narrative, as truth is a foundational principle in the relationship between God and His people. Achan's admission contrasts with the deceit that led to Israel's defeat at Ai, highlighting the importance of truthfulness in the community of faith.<p><b>I have sinned against the LORD, the God of Israel</b><br />Here, Achan explicitly states his transgression. The Hebrew word for "sinned" is "חָטָא" (chata), meaning to miss the mark or to err. This confession is directed towards "the LORD, the God of Israel," emphasizing the covenant relationship between God and His people. Achan's sin is not just a personal failure but a breach of the covenant, affecting the entire community. This highlights the communal nature of sin and its consequences in the biblical context.<p><b>This is what I did</b><br />Achan proceeds to detail his actions, which is a necessary part of genuine confession. The phrase underscores the importance of taking responsibility for one's actions. In the biblical narrative, confession is not merely an acknowledgment of wrongdoing but involves a detailed account of the sin committed. This transparency is essential for reconciliation and restoration within the community and with God. <div align="center"><h3><a href="/joshua/7-21.htm"><b>Joshua 7:21</b></a></h3></div><b>When I saw among the spoils</b><br />The Hebrew word for "saw" is "ra'ah," which implies not just a physical seeing but a perception or understanding. Achan's sin began with his eyes, a reminder of the biblical principle that sin often starts with what we allow ourselves to see and desire. The "spoils" refer to the plunder from Jericho, which was under a ban (herem) and meant to be devoted to God. This highlights the sacredness of what God has claimed for Himself and the seriousness of violating His commands.<p><b>a beautiful cloak from Shinar</b><br />The "cloak" or "mantle" is described as "beautiful," indicating its allure and the temptation it posed. Shinar is an ancient name for Babylon, a place often associated with wealth and idolatry in the Bible. This cloak represents not just material wealth but a connection to a culture opposed to God's ways. The allure of worldly beauty can often lead believers away from God's commands.<p><b>two hundred shekels of silver</b><br />The "shekel" was a standard unit of weight and currency in ancient Israel. Two hundred shekels of silver would have been a significant amount, representing substantial wealth. Silver, often associated with redemption in the Bible, here becomes a symbol of Achan's greed and disobedience. It serves as a reminder that wealth, when pursued outside of God's will, can lead to spiritual downfall.<p><b>and a bar of gold weighing fifty shekels</b><br />Gold, a symbol of purity and value, is here a temptation leading to sin. The "bar" or "tongue" of gold weighing fifty shekels signifies a considerable fortune. In biblical times, gold was often used in the temple and for sacred purposes, yet Achan's misuse of it underscores the perversion of what is meant to be holy when it is taken for selfish gain.<p><b>I coveted them and took them</b><br />The word "coveted" comes from the Hebrew "chamad," meaning to desire or take pleasure in. This is the same word used in the Tenth Commandment, warning against coveting. Achan's confession reveals the progression of sin: from seeing, to desiring, to taking. This sequence is a cautionary tale about the dangers of unchecked desires leading to actions that defy God's commands.<p><b>Behold, they are hidden in the ground inside my tent</b><br />The act of hiding the stolen items "in the ground" signifies an attempt to conceal sin, a futile effort since nothing is hidden from God. The "tent" represents Achan's household, implicating his entire family in the consequences of his sin. This serves as a sobering reminder of how personal sin can affect the community and family.<p><b>with the silver underneath</b><br />The detail of the "silver underneath" suggests a deliberate attempt to obscure the full extent of the sin. It highlights the deceitfulness of sin, which often involves layers of concealment. This phrase serves as a metaphor for how sin can be deeply buried in our lives, requiring divine intervention to bring it to light. <div align="center"><h3><a href="/joshua/7-22.htm"><b>Joshua 7:22</b></a></h3></div><b>So Joshua sent messengers</b><br />In this phrase, we see the leadership and decisiveness of Joshua, the appointed leader of Israel after Moses. The Hebrew root for "sent" (שָׁלַח, shalach) implies a mission or commission, indicating that Joshua is acting with authority and purpose. This action reflects his obedience to God's commands and his role as a leader who takes initiative to address sin within the community. Historically, this moment is crucial as it demonstrates the seriousness with which the Israelites were to treat God's instructions, especially in the context of the covenant relationship.<p><b>who ran to the tent</b><br />The urgency of the messengers is captured in the word "ran" (רָץ, rats), suggesting the immediacy and importance of the task. This reflects the gravity of the situation, as the sin of Achan had brought defeat and disgrace upon Israel. The tent, a common dwelling in ancient Near Eastern nomadic culture, symbolizes the personal and private space where the hidden sin was concealed. This act of running underscores the need for swift action in dealing with sin, a principle that resonates throughout Scripture.<p><b>and there it was</b><br />This phrase marks the discovery of the hidden items, confirming the truth of God's revelation to Joshua. The Hebrew word for "there" (שָׁם, sham) emphasizes the certainty and reality of the situation. It serves as a pivotal moment where hidden sin is brought to light, illustrating the biblical truth that nothing is hidden from God's sight. This moment of revelation is a sobering reminder of the consequences of disobedience and the need for transparency before God.<p><b>hidden in his tent</b><br />The act of hiding (טָמַן, taman) signifies deceit and the attempt to conceal wrongdoing. In the biblical narrative, hidden sin often leads to broader consequences, affecting not just the individual but the community. The tent, as a personal space, represents the heart of Achan's rebellion against God's command. This serves as a metaphor for the hidden sins in our own lives that must be confessed and dealt with to restore fellowship with God.<p><b>with the silver underneath</b><br />The specific mention of "silver" (כֶּסֶף, keseph) highlights the material temptation that led to Achan's sin. Silver, a valuable commodity in ancient times, represents the allure of wealth and the material world. The placement "underneath" (תַּחַת, tachat) suggests an attempt to prioritize material gain over spiritual obedience. This detail serves as a cautionary tale about the dangers of covetousness and the need to prioritize God's commands over worldly desires. The narrative encourages believers to examine their own lives for hidden idols and to seek God's kingdom first. <div align="center"><h3><a href="/joshua/7-23.htm"><b>Joshua 7:23</b></a></h3></div><b>And they took them from the tent, brought them to Joshua and all the Israelites, and spread them out before the LORD</b><br /><b>And they took them</b><br />This phrase refers to the items that were taken from Achan's tent. The Hebrew root for "took" is לָקַח (laqach), which often implies a deliberate action of seizing or capturing. In the context of <a href="/joshua/7.htm">Joshua 7</a>, this action is significant as it represents the Israelites' obedience to God's command to remove the accursed things from among them. It is a reminder of the seriousness of sin and the need for communal purity and obedience to God's laws.<p><b>from the tent</b><br />The tent symbolizes Achan's personal space and, metaphorically, his heart where sin was hidden. In ancient Israel, the tent was a place of dwelling and privacy. The act of taking the items from the tent signifies the exposure of hidden sin. It serves as a powerful reminder that nothing is hidden from God, and all things will be brought to light. This aligns with the biblical principle that God desires truth in the inward parts (<a href="/psalms/51-6.htm">Psalm 51:6</a>).<p><b>brought them to Joshua</b><br />Joshua, as the leader of Israel, represents God's appointed authority. Bringing the items to Joshua signifies bringing the matter before God's chosen leader, who acts as a mediator between God and the people. This act underscores the importance of accountability and the role of godly leadership in addressing sin within the community. It also highlights the need for transparency and submission to God's appointed order.<p><b>and all the Israelites</b><br />The involvement of all the Israelites emphasizes the communal nature of sin and its consequences. In the Hebrew context, the community was seen as a collective entity, and the sin of one affected all. This phrase serves as a reminder of the interconnectedness of God's people and the importance of communal holiness. It also reflects the biblical principle that the body of Christ is one, and each member's actions impact the whole (<a href="/1_corinthians/12-26.htm">1 Corinthians 12:26</a>).<p><b>and spread them out</b><br />The act of spreading out the items before the LORD is a symbolic gesture of confession and transparency. The Hebrew word for "spread" is פָּרַשׂ (paras), which can mean to scatter or display. This action represents the acknowledgment of sin and the willingness to lay everything bare before God. It is an act of repentance and submission, recognizing God's sovereignty and justice.<p><b>before the LORD</b><br />This phrase signifies the ultimate accountability to God. In the Hebrew tradition, being "before the LORD" implies being in His presence, where nothing is hidden, and all is judged according to His righteousness. It serves as a solemn reminder that God is the ultimate judge, and all actions are ultimately accountable to Him. This phrase calls believers to live with an awareness of God's omnipresence and the reality of His holiness. <div align="center"><h3><a href="/joshua/7-24.htm"><b>Joshua 7:24</b></a></h3></div><b>Then Joshua, together with all Israel</b><br />This phrase emphasizes the unity and collective responsibility of the Israelite community. The Hebrew root for "together" (יַחְדָּו, yachad) signifies a communal action, underscoring the importance of corporate accountability in the eyes of God. Historically, Israel was a covenant community, and the sin of one affected all. This collective movement towards justice reflects the seriousness with which the community upheld God's commands.<p><b>took Achan son of Zerah</b><br />Achan's identification as "son of Zerah" roots him in a specific lineage, highlighting the personal nature of sin and its consequences. The Hebrew name "Achan" (עָכָן) is associated with trouble or disaster, foreshadowing the outcome of his actions. This personal identification serves as a reminder that sin is not abstract but involves real people and families.<p><b>the silver, the cloak, and the bar of gold</b><br />These items represent the spoils of war that Achan wrongfully took from Jericho, violating God's command. The Hebrew word for "silver" (כֶּסֶף, keseph) and "gold" (זָהָב, zahav) often symbolize wealth and temptation. The "cloak" (אַדֶּרֶת, adderet) may have been a luxurious garment, further illustrating the allure of material possessions. This highlights the biblical theme that covetousness leads to spiritual downfall.<p><b>his sons and daughters</b><br />The inclusion of Achan's family in the punishment reflects the communal nature of sin and its repercussions. In ancient Near Eastern culture, the family unit was seen as an extension of the individual, and thus they shared in both honor and shame. This serves as a sobering reminder of the far-reaching impact of sin beyond the individual.<p><b>his cattle, donkeys, and sheep</b><br />These animals represent Achan's wealth and livelihood. The Hebrew term for "cattle" (בָּקָר, baqar) and "sheep" (צֹאן, tson) are often used in the Old Testament to denote prosperity. The destruction of these assets signifies the totality of the judgment against Achan, illustrating that sin can lead to the loss of all earthly possessions.<p><b>his tent, and all that he had</b><br />The "tent" (אֹהֶל, ohel) symbolizes Achan's dwelling and personal space. In the nomadic culture of ancient Israel, the tent was a central aspect of life, representing one's home and security. The phrase "all that he had" underscores the complete eradication of Achan's legacy, serving as a stark warning of the consequences of disobedience to God.<p><b>and brought them up to the Valley of Achor</b><br />The "Valley of Achor" (עֵמֶק עָכוֹר, Emek Achor) means "Valley of Trouble," named after the events of this narrative. This geographical location becomes a symbol of judgment and serves as a physical reminder of the cost of sin. In a broader scriptural context, the Valley of Achor is later mentioned in prophetic literature as a place of hope and restoration (<a href="/hosea/2-15.htm">Hosea 2:15</a>), illustrating God's redemptive power even in the midst of judgment. <div align="center"><h3><a href="/joshua/7-25.htm"><b>Joshua 7:25</b></a></h3></div><b>Why have you brought this trouble upon us?</b><br />This phrase reflects the communal nature of sin and its consequences in ancient Israel. The Hebrew word for "trouble" here is "עָכַר" (akar), which means to disturb or bring calamity. Achan's sin of taking the devoted things brought divine displeasure upon the entire nation, illustrating the interconnectedness of the community. In a conservative Christian perspective, this serves as a reminder of the corporate nature of sin and the importance of accountability within the body of Christ.<p><b>Today the LORD will bring trouble upon you</b><br />The repetition of the word "trouble" (akar) emphasizes the seriousness of Achan's actions and the divine justice that follows. The LORD's response is immediate and decisive, underscoring His holiness and the necessity of purging sin from among His people. This reflects the biblical principle that God is just and will not tolerate sin within His covenant community. It serves as a sobering reminder of the consequences of disobedience and the need for repentance.<p><b>So all Israel stoned Achan with stones</b><br />The communal execution of Achan by stoning, a method prescribed in the Law for certain transgressions, highlights the gravity of his sin and the collective responsibility of the people to uphold God's commands. The Hebrew word for "stoned" is "סָקַל" (sakal), which indicates a form of capital punishment meant to remove evil from the community. This act of judgment serves as a deterrent against future disobedience and reinforces the seriousness with which God views sin.<p><b>and they burned them with fire after they had stoned them with stones</b><br />The burning of Achan and his possessions signifies complete destruction and purification. Fire, in biblical terms, often represents God's judgment and the purging of sin. The Hebrew word "שָׂרַף" (saraph) means to burn or consume, symbolizing the total eradication of the offense from Israel. This act serves as a powerful visual of the consequences of sin and the necessity of holiness among God's people. In a conservative Christian view, it underscores the call to live a life set apart, free from the entanglements of sin, and wholly devoted to God. <div align="center"><h3><a href="/joshua/7-26.htm"><b>Joshua 7:26</b></a></h3></div><b>And they raised over him a great heap of stones</b><br />This phrase signifies a common ancient Near Eastern practice of marking a significant event or burial site with stones. The "heap of stones" served as a memorial and a warning. In Hebrew, the word for "heap" (גַּל, gal) often denotes a pile or mound, symbolizing a permanent reminder of Achan's sin and its consequences. This act of raising stones was not only a burial but also a public declaration of the seriousness of disobedience to God.<p><b>that remains to this day</b><br />This phrase indicates the enduring nature of the memorial. The phrase "to this day" suggests that the account was written at a time when the heap of stones was still visible, serving as a lasting testament to the events that transpired. It underscores the historical reliability of the narrative and the importance of remembering God's justice and mercy.<p><b>So the LORD turned from His burning anger</b><br />The Hebrew word for "turned" (שׁוּב, shuv) implies a change or reversal. God's "burning anger" (אַף, aph) is a vivid expression of His righteous indignation against sin. The turning away of God's anger signifies reconciliation and the restoration of His favor upon Israel. It highlights the theme of repentance and divine forgiveness, emphasizing that God's wrath is not permanent but can be appeased through obedience and atonement.<p><b>Therefore that place has been called the Valley of Achor</b><br />The name "Achor" (עָכוֹר) means "trouble" or "disturbance" in Hebrew. Naming the valley "Achor" serves as a perpetual reminder of the trouble Achan brought upon Israel through his sin. It also reflects the biblical theme of naming places to commemorate significant events, reinforcing the moral and spiritual lessons learned.<p><b>to this day</b><br />Reiterating the phrase "to this day" emphasizes the lasting impact of the events and the memorial's continued presence. It serves as a historical anchor, reminding future generations of the consequences of sin and the importance of faithfulness to God. This enduring reminder calls believers to live in obedience and reverence, acknowledging the seriousness of God's commands and the hope of redemption through His grace.</div></div><div id="botbox"><div class="padbot"><div align="center">This is a draft of the Berean Study Bible. 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