TRV
Translation
King James Version
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.
KJV (with Strong's)
And Joshua H3091 adjured H7650 them at that time H6256, saying H559, Cursed H779 be the man H376 before H6440 the LORD H3068, that riseth up H6965 and buildeth H1129 this city H5892 Jericho H3405: he shall lay the foundation H3245 thereof in his firstborn H1060, and in his youngest H6810 son shall he set up H5324 the gates H1817 of it.
Complete Jewish Bible
Y'hoshua then made the people take this oath: "A curse before ADONAI on anyone who rises up and rebuilds this city of Yericho: he will lay its foundation with the loss of his firstborn son and set up its gates with the loss of his youngest son."
Berean Standard Bible
At that time Joshua invoked this solemn oath: “Cursed before the LORD is the man who rises up and rebuilds this city, Jericho; at the cost of his firstborn he will lay its foundations; at the cost of his youngest he will set up its gates.”
American Standard Version
And Joshua charged them with an oath at that time, saying, Cursed be the man before Jehovah, that riseth up and buildeth this city Jericho: with the loss of his first-born shall he lay the foundation thereof, and with the loss of his youngest son shall he set up the gates of it.
World English Bible Messianic
Joshua commanded them with an oath at that time, saying, “Cursed is the man before the LORD, who rises up and builds this city Jericho. With the loss of his firstborn shall he lay its foundation, and with the loss of his youngest son shall he set up its gates.”
Geneva Bible (1599)
And Ioshua sware at that time, saying, Cursed be the man before ye Lord, that riseth vp, and buildeth this citie Iericho: hee shall lay the foundation thereof in his eldest sonne, and in his yongest sonne shall hee set vp the gates of it.
Young's Literal Translation
And Joshua adjureth them at that time, saying, `Cursed is the man before Jehovah who raiseth up and hath built this city, even Jericho; in his first-born he doth lay its foundation, and in his youngest he doth set up its doors;'
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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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BedeAD 735
Questions on the book of Kings 16
It is said of the time when Ahab reigned, “In his days Hiel of Bethel built Jericho; he laid its foundations in Abiram, his firstborn; and he set up its gates in Segub, his youngest son.” The apparent sense is that when the above-mentioned city’s builder began to lay its foundations, his firstborn, named Abiram, died; and that after the city had been built, when he tried to fortify its gates, he lost his youngest son, named Segub. Joshua predicted that this would happen when, after Jericho’s destruction he made it anathema by cursing it, saying, “Cursed be the man before the Lord that shall raise up and build the city of Jericho, and in his firstborn may he lay its foundation, and in the last of his children set up its gates.” Because Hiel is translated as “living for God” and Bethel as “house of God,” Hiel of Bethel restores Jericho’s walls (which Joshua had destroyed and cursed) whenever any who have taken up the religious life in the church resume doing the evil deeds for which the Lord Jesus forgave them on the day of [their] baptism and whenever they who have renounced the devil’s pomp return to it by wanton living or prefer false doctrines or Gentile fables to the church’s truth in which they were instructed.
Richard ChallonerAD 1781
Cursed: Jericho, in the mystical sense, signifies iniquity: the sounding of the trumpets by the priests, the preaching of the word of God; by which the walls of Jericho are thrown down, when sinners are converted; and a dreadful curse will light on them who build them up again.
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 6:26 records a solemn and divinely sanctioned adjuration issued by Joshua immediately after the miraculous fall of Jericho, pronouncing a severe curse upon any individual who would dare to rebuild the city. This pronouncement serves as a stark and enduring warning against defying God's explicit command concerning Jericho, which was designated as cherem (devoted for destruction) to the Lord, thereby preserving its status as a permanent memorial of divine judgment, absolute sovereignty, and the consequences of disobedience.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The passage employs several potent Literary Devices. The primary device is Prophecy, as Joshua's words are not merely a warning but a direct foretelling of future events and their precise consequences, which would be literally fulfilled centuries later by Hiel the Bethelite, as recorded in 1 Kings 16:34. The use of "firstborn" and "youngest son" is a powerful Merism, a figure of speech where two contrasting parts represent the whole, emphasizing the complete and utter destruction of the rebuilder's family line from beginning to end. The entire pronouncement functions as an Adjuration, a solemn and binding oath, which underscores the gravity and divine authority of the command. Furthermore, Jericho itself, in its destroyed state, serves as potent Symbolism – a permanent memorial of God's judgment against sin and idolatry, and His absolute sovereignty over the land and its inhabitants.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua's curse on Jericho profoundly illustrates God's absolute sovereignty, the immutable nature of His word, and the severe consequences of disobedience to divine commands. The destruction of Jericho was not merely a military victory but a profound theological statement—a cherem act signifying God's judgment on Canaanite wickedness and His purification of the land for His holy people. To rebuild it would be to defy God's explicit will, to attempt to reverse a divine decree, and to desecrate a place consecrated by divine judgment. This highlights that God's commands are not arbitrary suggestions but binding instructions that carry eternal weight, demonstrating that rebellion against His specific will invites His certain and devastating judgment. The literal fulfillment of this curse centuries later stands as a powerful testament to God's faithfulness to His word, whether in blessing or in judgment.
REFLECTION AND APPLICATION
Joshua 6:26 serves as a powerful and enduring reminder of the seriousness with which God regards His commands and the certainty of His word, whether in blessing or judgment. It calls us to a profound respect for divine authority and a sober understanding that attempting to undo or disregard what God has clearly judged or set apart carries severe spiritual consequences. Just as Jericho was to remain a perpetual monument to God's judgment against sin and rebellion, there are spiritual "Jerichos" in our lives—areas God has called us to utterly destroy (e.g., specific sins, idolatrous attachments, destructive habits, worldly mindsets) and never rebuild. This verse challenges us to consider where we might be tempted to "rebuild" what God has torn down, to compromise on His clear instructions, or to disregard the lessons of His past judgments and warnings. It encourages us to live in faithful, absolute obedience, trusting that God's ways are always just, His warnings are always true, and His commands are ultimately for our good and His glory.
Questions for Reflection
FAQ
Why was Jericho cursed, and why was its rebuilding forbidden?
Answer: Jericho was cursed because it was declared cherem, meaning "devoted" or "set apart" to the LORD for complete destruction. As the first city conquered in the Promised Land, it was considered the "firstfruits" of the conquest, and its utter destruction symbolized that the victory belonged entirely to God. Forbidding its rebuilding ensured it would remain a permanent memorial of God's power, judgment against wickedness, and the consequences of defying His explicit commands. Rebuilding it would have been an act of rebellion against God's sovereign will and an attempt to reverse a divine decree, thus incurring divine wrath.
Was Joshua's curse on Jericho literally fulfilled?
Answer: Yes, the curse was literally and tragically fulfilled centuries later. 1 Kings 16:34 records that during the reign of King Ahab, Hiel the Bethelite rebuilt Jericho. In doing so, he lost his firstborn son, Abiram, when he laid the foundation, and his youngest son, Segub, when he set up the gates, precisely as Joshua had prophesied. This fulfillment serves as a powerful testament to the certainty and enduring nature of God's word and His unwavering commitment to His declared judgments.
What is the relevance of this ancient curse for believers today?
Answer: While the specific curse on Jericho is historical and unique, its underlying principles remain profoundly relevant for believers today. It underscores the seriousness of God's commands and the severe consequences of disobedience, a theme echoed throughout Scripture (e.g., Deuteronomy 28). It teaches us that God's word is immutable and that His judgments, though sometimes delayed, are certain. Spiritually, it reminds us that there are "Jerichos" in our lives—sinful habits, idolatrous attachments, or worldly patterns—that God calls us to utterly destroy and never rebuild, lest we invite spiritual consequences and incur His displeasure. It encourages absolute obedience and trust in God's perfect will.
CHRIST-CENTERED FULFILLMENT
Joshua's curse on Jericho, a city under divine judgment due to its wickedness and the cherem decree, foreshadows the ultimate curse of sin that humanity faced, and its complete and devastating fulfillment points to the radical nature of God's judgment and the unwavering certainty of His word. Yet, in Christ, we find the ultimate fulfillment and reversal of all curses. The curse pronounced on the rebuilder of Jericho, leading to the death of his firstborn and youngest, powerfully illustrates the comprehensive devastation brought by rebellion against God and the breaking of His covenant. However, Galatians 3:13 declares that "Christ redeemed us from the curse of the law by becoming a curse for us." Jesus, the true Lamb of God who takes away the sin of the world, bore the full weight of God's righteous judgment against sin on the cross, becoming cursed in our place, so that we might receive the blessing of Abraham and the promised Spirit through faith (Galatians 3:14). Just as Jericho was utterly destroyed as a testament to God's judgment on wickedness, Christ's death marked the decisive defeat of sin and death, rendering them powerless for those who believe (Hebrews 2:14-15). Through His glorious resurrection, He established a new creation, a spiritual "city" that will never be cursed or rebuilt by human hands, but is eternally secure in Him, where there will be no more curse (Revelation 22:3). Thus, the curse on Jericho, while a historical warning, ultimately points us to the glorious redemption found in Jesus, who fulfilled the curse of the law and opened the way to eternal life and blessing for all who trust in Him.