TRV
Translation
King James Version
And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
Complete Jewish Bible
So you, keep clear of everything reserved for destruction. If you bring a curse on yourselves by taking anything set aside to be destroyed, you will bring a curse on the whole camp of Isra'el and cause great distress there.
Berean Standard Bible
But keep away from the things devoted to destruction, lest you yourself be set apart for destruction. If you take any of these, you will set apart the camp of Israel for destruction and bring disaster upon it.
American Standard Version
But as for you, only keep yourselves from the devoted thing, lest when ye have devoted it, ye take of the devoted thing; so would ye make the camp of Israel accursed, and trouble it.
World English Bible Messianic
But as for you, only keep yourselves from the devoted thing, lest when you have devoted it, you take of the devoted thing; so would you make the camp of Israel accursed, and trouble it.
Geneva Bible (1599)
Notwithstanding, be ye ware of the execrable thing, lest ye make your selues execrable, and in taking of the execrable thing, make also the hoste of Israel execrable, and trouble it.
Young's Literal Translation
and surely ye have kept from the devoted thing, lest ye devote yourselves , and have taken from the devoted thing, and have made the camp of Israel become a devoted thing, and have troubled it;
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Commentary on Joshua 6 verses 17–27
17 ¶ And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.
18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.
20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.
23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.
24 And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.
25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
26 And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.
27 So the LORD was with Joshua; and his fame was noised throughout all the country.
The people had religiously observed the orders given them concerning the besieging of Jericho, and now at length Joshua had told them (Jos 6:16), "The Lord hath given you the city, enter and take possession." Accordingly in these verses we have,
I. The rules they were to observe in taking possession. God gives it to them, and therefore may direct it to what uses and intents, and clog it with what provisos and limitations he thinks fit. It is given to them to be devoted to God, as the first and perhaps the worst of all the cities of Canaan. 1. The city must be burnt, and all the lives in it sacrificed without mercy to the justice of God. All this they knew was included in those words, Jos 6:17. The city shall be a cherem, a devoted thing, at and all therein, to the Lord. No life in it might be ransomed upon any terms; they must all be surely put to death, Lev 27:29. So he appoints from whom as creatures they had received their lives, and to whom as sinners they had forfeited them; and who may dispute his sentence? Is God unrighteous, who thus taketh vengeance? God forbid we should entertain such a thought! There was more of God seen in the taking of Jericho than of any other of the cities of Canaan, and therefore that must be more than any other devoted to him. And the severe usage of this city would strike a terror upon all the rest and melt their hearts yet more before Israel. Only, when this severity is ordered, Rahab and her family are excepted: She shall live and all that are with her. She had distinguished herself from her neighbours by the kindness she showed to Israel, and therefore shall be distinguished from them by the speedy return of that kindness. 2. All the treasure of it, the money and plate and valuable goods, must be consecrated to the service of the tabernacle, and brought into the stock of dedicated things, the Jews say because the city was taken on the sabbath day. Thus God would be honoured by the beautifying and enriching of his tabernacle; thus preparation was made for the extraordinary expenses of his service; and thus the Israelites were taught not to set their hearts upon worldly wealth nor to aim at heaping up abundance of it for themselves. God had promised them a land flowing with milk and honey, not a land abounding with silver and gold; for he would have them live comfortably in it, that they might serve him cheerfully, but not covet either to trade with distant countries or to hoard for after times. He would likewise have them to reckon themselves enriched in the enriching of the tabernacle, and to think that which was laid up in God's house as truly their honour and wealth as if it had been laid up in their own. 3. A particular caution is given them to take heed of meddling with the forbidden spoil; for what was devoted to God, if they offered to appropriate it to their own use, would prove accursed to them; therefore (Jos 6:18) "In any wise keep yourselves from the accursed thing; you will find yourselves inclined to reach towards it, but check yourselves, and frighten yourselves from having any thing to do with it." He speaks as if he foresaw the sin of Achan, which we have an account of in the next chapter, when he gives this reason for the caution, lest you make the camp of Israel a curse and trouble it, as it proved that Achan did.
II. The entrance that was opened to them into the city by the sudden fall of the walls, or at least that part of the wall over against which they then were when they gave the shout (Jos 6:20): The wall fell down flat, and probably killed abundance of people, the guards that stood sentinel upon it, or others that crowded about it, to look at the Israelites that were walking round. We read of thousands killed by the fall of a wall, Kg1 20:30. that which they trusted to for defence proved their destruction. The sudden fall of the wall, no doubt, put the inhabitants into such a consternation that they had no strength nor spirit to make any resistance, but they became an easy prey to the sword of Israel, and saw to how little purpose it was to shut their gates against a people that had the Lord on the head of them, Mic 2:13. Note, The God of heaven easily can, and certainly will, break down all the opposing power of his and his church's enemies. Gates of brass and bars of iron are, before him, but as straw and rotten wood, Isa 45:1, Isa 45:2. Who will bring me into the strong city? Wilt not thou, O God? Psa 60:9, Psa 60:10. Thus shall Satan's kingdom fall, nor shall any prosper that harden themselves against God.
III. The execution of the orders given concerning this devoted city. All that breathed were put to the sword; not only the men that were found in arms, but the women, and children, and old people. Though they cried for quarter, and begged ever so earnestly for their lives, there was no room for compassion, pity must be forgotten: they utterly destroyed all, Jos 6:21. If they had not had a divine warrant under the seal of miracles for this execution, it could not have been justified, nor can it justify the like now, when we are sure no such warrant can be produced. But, being appointed by the righteous Judge of heaven and earth to do it, who is not unrighteous in taking vengeance, they are to be applauded in doing it as the faithful ministers of his justice. Work for God was then bloody work; and cursed was he that did it deceitfully, keeping back his sword from blood, Jer 48:10. But the spirit of the gospel is very different, for Christ came not to destroy men's lives but to save them, Luk 9:56. Christ's victories were of another nature. The cattle were put to death with the owners, as additional sacrifices to the divine justice. The cattle of the Israelites, when slain at the altar, were accepted as sacrifices for them, but the cattle of these Canaanites were required to be slain as sacrifices with them, for their iniquity was not to be purged with sacrifice and offering: both were for the glory of God. 2. The city was burnt with fire, and all that was in it, Jos 6:24. The Israelites, perhaps, when they had taken Jericho, a large and well-built city, hoped they should have that for their head-quarters; but God will have them yet to dwell in tents, and therefore fires this nest, lest they should nestle in it. 3. All the silver and gold, and all those vessels which were capable of being purified by fire, were brought into the treasury of the house of the Lord; not that he needed it but that he would be honoured by it, as the Lord of hosts, of their hosts in particular, the God that gave the victory and therefore might demand the spoil, either the whole, as here, or, as sometimes, a tenth, Heb 7:4.
IV. The preservation of Rahab the harlot, or inn-keeper, who perished not with those that believed not, Heb 11:31. The public faith was engaged for her safety by the two spies, who acted therein as public persons; and therefore, though the hurry they were in at the taking of the town was no doubt very great, yet Joshua took effectual care for her preservation. The same persons that she had secured were employed to secure her, Jos 6:22, Jos 6:23. They were best able to do it who knew her and her house, and they were fittest to do it, that it might appear it was for the sake of her kindness to them that she was thus distinguished and had her life given her for a prey. All her kindred were saved with her; like Noah she believed to the saving of her house; and thus faith in Christ brings salvation to the house, Act 16:31. Some ask how her house, which is said to have been upon the wall (Jos 2:15), escaped falling with the wall; we are sure it did escape, for she and her relations were safe in it, either though it joined so near to the wall as to be said to be upon it, yet it was so far off as not to fall either with the wall or under it; or, rather, that part of the wall on which her house stood fell not. Now being preserved alive, 1. She was left for some time without the camp to be purified from the Gentile superstition, which she was to renounce, and to be prepared for her admission as a proselyte. 2. She was in due time incorporated with the church of Israel, and she and her posterity dwelt in Israel, and her family was remarkable long after. We find her the wife of Salmon, prince of Judah, mother of Boaz, and named among the ancestors of our Saviour, Mat 1:5. Having received Israelites in the name of Israelites, she had an Israelite's reward. Bishop Pierson observes that Joshua's saving Rahab the harlot, and admitting her into Israel, were a figure of Christ's receiving into his kingdom, and entertaining there, the publicans and the harlots, Mat 21:31. Or it may be applied to the conversion of the Gentiles.
V. Jericho is condemned to a perpetual desolation, and a curse pronounced upon the man that at any time hereafter should offer to rebuild it (Jos 6:26): Joshua adjured them, that is, the elders and people of Israel, not only by their own consent, obliging themselves and their posterity never to rebuild this city, but by the divine appointment, God himself having forbidden it under the sever penalty here annexed. 1. God would hereby show the weight of a divine curse; where it rests there is no contending with it nor getting from under it; it brings ruin without remedy or repair. 2. He would have it to remain in its ruins a standing monument of his wrath against the Canaanites when the measure of their iniquity was full, and of his mercy to his people when the time had come for their settlement in Canaan. The desolations of their enemies were witnesses of his favour to them, and would upbraid them with their ingratitude to that God who had done so much for them. The situation of the city was very pleasant, and probably its nearness to Jordan was an advantage to it, which would tempt men to build upon the same spot; but they are here told it is at their peril if they do it. Men build for their posterity, but he that builds Jericho shall have no posterity to enjoy what he builds; his eldest son shall die when he begins the work, and if he take not warning by that stroke to desist, but will go on presumptuously, the finishing of his work shall be attended with the funeral of his youngest, and we must suppose all the rest cut off between. This curse, not being a curse causeless, did come upon that man who long after rebuilded Jericho (Kg1 16:34), but we are not to think it made the place ever the worse when it was built, or brought any hurt to those that inhabited it. We find Jericho afterwards graced with the presence, not only of those two great prophets Elijah and Elisha, but of our blessed Saviour himself, Luk 18:35; Luk 19:1; Mat 20:29. Note, It is a dangerous thing to attempt the building up of that which God will have to be destroyed. See Mal 1:4.
Lastly, All this magnified Joshua and raised his reputation (Jos 6:27); it made him not only acceptable to Israel, but formidable to the Canaanites, because it appeared that God was with him of a truth: the Word of the Lord was with him, so the Chaldee, even Christ himself, the same that was with Moses. Nothing can more raise a man's reputation, nor make him appear more truly great, than to have the evidences of God's presence with him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–27. Public domain.
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Origen of AlexandriaAD 253
HOMILIES ON JOSHUA 7.4
This is what is indicated by these words: Take heed that you have nothing worldly in you, that you bring down with you to the church neither worldly customs nor faults nor equivocations of the age. But let all worldly ways be anathema to you. Do not mix mundane things with divine; do not introduce worldly matters into the mysteries of the church.This is what John also sounds with the trumpet of his epistle, saying, "Do not love the world or the things that are in the world." And likewise Paul: "Do not," he says, "be conformed to this world." For those who do these things accept what is anathema. But also those introduce anathema into the churches who, for example, celebrate the solemnities of the nations even though they are Christians. Those who eagerly seek the lives and deeds of humans from the courses of the stars, who inquire of the flight of birds and other things of this type that were observed in the former age, carry what is anathema from Jericho into the church and pollute the camp of the Lord and cause the people of God to be overcome. But there are also many other sins through which anathema from Jericho is introduced into the church, through which the people of God are overcome and overthrown by enemies. Does not the apostle also teach these same things when he says, "A little leaven spoils the whole lump"?
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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SUMMARY
Joshua 6:18 delivers a profound and urgent warning to the Israelites on the eve of their conquest of Jericho, underscoring the severe and far-reaching consequences of disobedience regarding the spoils of war. This divine command, relayed through Joshua, highlights God's absolute sovereignty over the victory, the sacred nature of the "accursed thing" (cherem), and the critical principle of corporate responsibility, where an individual's transgression could bring devastating judgment upon the entire community. It serves as a stark reminder of the seriousness with which God views faithfulness to His commands and the interconnectedness of His people in their covenant walk.
CONTEXT
Literary Context: This command is issued by Joshua immediately before the miraculous fall of Jericho, as detailed in Joshua 6. Following the detailed instructions for the unique siege (marching around the city, the trumpets, the shout), Joshua delivers specific prohibitions regarding the city's spoils. Joshua 6:17 explicitly declares Jericho and everything within it (except Rahab and her household) as cherem, meaning "devoted" or "set apart" for destruction, not for personal plunder. This verse, Joshua 6:18, elaborates on the dire consequences of violating this cherem status, directly foreshadowing the events of Joshua 7 where Achan's disobedience brings defeat and trouble upon Israel.
Historical & Cultural Context: The concept of cherem (חרם) was integral to ancient Near Eastern warfare and Israel's understanding of holy war, or herem warfare. It signified that certain cities or peoples, often due to their extreme wickedness (e.g., child sacrifice, idolatry, sexual perversions as described in Deuteronomy 18:9-12), were "devoted" to God for utter destruction. This was not merely a military strategy but an act of divine judgment against the inhabitants and a means of preventing Israel from being corrupted by their idolatrous practices (Deuteronomy 7:2-6). For Israel, taking cherem items for personal gain was an act of sacrilege, theft from God, and a direct challenge to His authority and holiness. It also demonstrated that the victory was solely God's, not a result of Israel's might, thus preventing them from boasting or profiting from a divinely orchestrated triumph.
Key Themes: Joshua 6:18 powerfully encapsulates several core themes prevalent throughout the book of Joshua and the Pentateuch. Firstly, Obedience and Disobedience is paramount; God's commands are absolute requirements, and even a single act of disobedience can have catastrophic consequences. Secondly, the theme of Holiness and Consecration is evident, as the spoils of Jericho were considered holy to the Lord (or dedicated to destruction), underscoring that the victory belonged to God, and thus, the spoils were His to command. This prevented Israel from profiting from a supernatural victory. Thirdly, the verse highlights Corporate Responsibility or solidarity, a fundamental concept in ancient Israelite society where an individual's sin could directly impact the entire community, making the camp "accursed" and bringing "trouble" upon it, as explicitly stated in the verse and tragically demonstrated in Joshua 7. Finally, the explicit warning regarding the Consequences of Sin serves as a stark reminder that violating God's commands leads to divine judgment and societal disruption.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 6:18 employs several potent literary devices to convey its urgent message. Repetition is prominent, with the phrase "accursed thing" (or variations of "curse") appearing multiple times, hammering home the concept of ḥerem and its dire implications. This repetition creates a sense of foreboding and emphasizes the gravity of the command. The verse also utilizes Foreshadowing, directly predicting the events of Joshua 7 where Achan's sin leads to Israel's defeat and trouble. The specific word choice of "trouble" (‘ākar) is a deliberate Pun or Wordplay on Achan's name, subtly hinting at the identity of the future transgressor and the nature of the disaster he would bring. The warning itself functions as a Conditional Statement, outlining a clear cause-and-effect relationship: disobedience will inevitably lead to personal and corporate curse and trouble. This stark warning serves as a powerful rhetorical device to impress upon the Israelites the absolute necessity of obedience.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 6:18 profoundly illustrates God's holiness, His demand for absolute obedience from His covenant people, and the interconnectedness of individual actions with corporate well-being. The concept of cherem reveals God's righteous judgment against sin and His commitment to maintaining the purity of His people. It teaches that disobedience, even in seemingly minor acts of greed, can defile not only the individual but also the entire community, bringing divine displeasure and hindering God's purposes. This principle underscores that God's people are a unified body, and sin within any part affects the whole, necessitating communal accountability and confession.
REFLECTION AND APPLICATION
Joshua 6:18 serves as a timeless reminder that God takes our obedience seriously, not just for our individual good but for the health and effectiveness of the entire community of faith. It challenges us to examine our own lives for any "accursed things"—anything that God has forbidden, whether it be ill-gotten gains, unconfessed sin, or unholy compromises—that might be hindering our walk with Him or bringing spiritual "trouble" upon our families or churches. Our personal integrity and faithfulness are not isolated matters; they contribute to the collective spiritual vitality of the body of Christ. This verse calls us to a radical trust in God's provision, resisting the temptation to seek gain through means contrary to His will, and to live lives of holiness, recognizing that our choices have far-reaching implications for those around us and for the advancement of God's kingdom.
Questions for Reflection
FAQ
What does "the accursed thing" mean in this context?
Answer: The "accursed thing" translates the Hebrew word cherem (חרם), which refers to something "devoted" or "set apart" to God, often for destruction. In the context of Jericho, it meant that the city and its contents (except for precious metals, which were to go into the Lord's treasury, as per Joshua 6:19) were not to be plundered by the Israelites for personal gain. This was an act of divine judgment against the wicked Canaanites and a demonstration that the victory belonged solely to God. Taking the cherem was considered a sacrilege, a direct theft from God, and an act that would bring a curse upon the one who took it and, by extension, the entire community. The tragic story of Achan in Joshua 7 perfectly illustrates the severe consequences of violating this command.
CHRIST-CENTERED FULFILLMENT
Joshua 6:18, with its stark warning against the "accursed thing" and the corporate curse it brings, profoundly foreshadows the ultimate solution to humanity's sin problem found in Jesus Christ. The curse of cherem in the Old Testament, where sin contaminates and brings judgment upon the individual and community, points to the universal curse of sin that afflicts all humanity (Romans 3:23). Just as an individual's transgression could make the entire camp "accursed," so too did the sin of Adam bring a curse upon all creation (Romans 5:12). However, Christ, the true Israelite, became the "accursed thing" for us, bearing the full weight of God's judgment against sin on the cross. Galatians 3:13 declares, "Christ redeemed us from the curse of the law by becoming a curse for us—for it is written, 'Cursed is everyone who is hanged on a tree.'" He absorbed the curse that was due to us, thereby freeing us from its power and making us righteous before God (2 Corinthians 5:21). Through His sacrifice, the "trouble" (עָכַר) of sin that plagued humanity has been decisively dealt with, establishing a new covenant community—the Church—whose corporate purity is maintained not by strict adherence to ceremonial laws and the avoidance of physical cherem, but by the indwelling Spirit and the cleansing blood of the Lamb, enabling us to live in holiness and unity under His grace (Ephesians 5:25-27).