TRV
Translation
King James Version
Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.
KJV (with Strong's)
Up H6965, sanctify H6942 the people H5971, and say H559, Sanctify H6942 yourselves against to morrow H4279: for thus saith H559 the LORD H3068 God H430 of Israel H3478, There is an accursed thing H2764 in the midst H7130 of thee, O Israel H3478: thou canst H3201 not stand H6965 before H6440 thine enemies H341, until ye take away H5493 the accursed thing H2764 from among H7130 you.
Complete Jewish Bible
So get up, consecrate the people, and say, 'Consecrate yourselves in preparation for tomorrow; for here is what ADONAI the God of Isra'el says: "Isra'el, you have things under the curse of destruction among you; and you will not be able to stand before your enemies until you remove the things that were to have been destroyed from among you."
Berean Standard Bible
Get up and consecrate the people, saying, ‘Consecrate yourselves for tomorrow, for this is what the LORD, the God of Israel, says: Among you, O Israel, there are things devoted to destruction. You cannot stand against your enemies until you remove them.
American Standard Version
Up, sanctify the people, and say, Sanctify yourselves against to-morrow: for thus saith Jehovah, the God of Israel, There is a devoted thing in the midst of thee, O Israel; thou canst not stand before thine enemies, until ye take away the devoted thing from among you.
World English Bible Messianic
“Get up! Sanctify the people, and say, ‘Sanctify yourselves for tomorrow, for the LORD, the God of Israel, says, “There is a devoted thing in your midst, Israel. You cannot stand before your enemies until you take away the devoted thing from among you.”
Geneva Bible (1599)
Vp therefore, sanctifie the people, and say, Sanctifie your selues against to morowe: for thus saith the Lord God of Israel, There is an execrable thing among you, O Israel, therefore ye cannot stand against your enemies, vntill ye haue put the execrable thing from among you.
Young's Literal Translation
`Rise, sanctify the people, and thou hast said, Sanctify yourselves for to-morrow; for thus said Jehovah, God of Israel, A devoted thing is in thy midst, O Israel, thou art not able to stand before thine enemies till your turning aside of the devoted thing out of your midst;
See on the biblical-era map
In the KJVVerse 5,990 of 31,102
Study This Verse
Commentary on Joshua 7 verses 10–15
10 ¶ And the LORD said unto Joshua, Get thee up; wherefore liest thou thus upon thy face?
11 Israel hath sinned, and they have also transgressed my covenant which I commanded them: for they have even taken of the accursed thing, and have also stolen, and dissembled also, and they have put it even among their own stuff.
12 Therefore the children of Israel could not stand before their enemies, but turned their backs before their enemies, because they were accursed: neither will I be with you any more, except ye destroy the accursed from among you.
13 Up, sanctify the people, and say, Sanctify yourselves against to morrow: for thus saith the LORD God of Israel, There is an accursed thing in the midst of thee, O Israel: thou canst not stand before thine enemies, until ye take away the accursed thing from among you.
14 In the morning therefore ye shall be brought according to your tribes: and it shall be, that the tribe which the LORD taketh shall come according to the families thereof; and the family which the LORD shall take shall come by households; and the household which the LORD shall take shall come man by man.
15 And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel.
We have here God's answer to Joshua's address, which, we may suppose, came from the oracle over the ark, before which Joshua had prostrated himself, v. 6. Those that desire to know the will of God must attend with their desires upon the lively oracles, and wait at wisdom's gates for wisdom's dictates, Pro 8:34. And let those that find themselves under the tokens of God's displeasure never complain of him, but complain to him, and they shall receive an answer of peace. The answer came immediately, while he was yet speaking (Isa 65:24), as that to Daniel, Dan 9:20, etc.
I. God encourages Joshua against his present despondencies, and the black and melancholy apprehensions he had of the present posture of Israel's affairs (Jos 7:10): "Get thee up, suffer not thy spirits to droop and sink thus; wherefore liest thou thus upon thy face?" No doubt Joshua did well to humble himself before God, and mourn as he did, under the tokens of his displeasure; but now God told him it was enough, he would not have him continue any longer in that melancholy posture, for God delights not in the grief of penitents when they afflict their souls further than as it qualifies them for pardon and peace; the days even of that mourning must be ended. Arise, shake thyself from the dust, Isa 53:2. Joshua continued his mourning till eventide (Jos 7:6), so late that they could do nothing that night towards the discovery of the criminal, but were forced to put it off till next morning. Daniel (Dan 9:21), and Ezra (Ezr 9:5, Ezr 9:6), continued their mourning only till the time of the evening sacrifice; that revived them both: but Joshua went past that time, and therefore is thus roused: "Get thee up, do not lie all night there." Yet we find that Moses fell down before the Lord forty days and forty nights, to make intercession for Israel, Deu 9:18. Joshua must get up because he has other work to do than to lie there; the accursed thing must be discovered and cast out, and the sooner the better; Joshua is the man that must do it, and therefore it is time for him to lay aside his mourning weeds, and put on his judge's robes, and clothe himself with zeal as a cloak. Weeping must not hinder sowing, nor one duty of religion jostle out another. Every thing is beautiful in its season. Shechaniah perhaps had an eye to this in what he said to Ezra upon a like occasion. See Ezr 10:2-4.
II. He informs him of the true and only cause of this disaster, and shows him wherefore he contended with them (Jos 7:11): Israel hath sinned. "Think not that God's mind is changed, his arm shortened, or his promise about to fail; no, it is sin, it is sin, that great mischief-maker, that has stopped the current of divine favours and has made this breach upon you." The sinner is not named, though the sin is described, but it is spoken of as the act of Israel in general, till they have fastened it upon the particular person, and their godly sorrow have so wrought a clearing of themselves, as theirs did, Co2 7:11. Observe how the sin is here made to appear exceedingly sinful. 1. They have transgressed my covenant, an express precept with a penalty annexed to it. It was agreed that God should have all the spoil of Jericho, and they should have the spoil of the rest of the cities of Canaan; but, in robbing God of his part, they transgressed this covenant. 2. They have even taken of the devoted thing, in contempt of the curse which was so solemnly denounced against him that should dare to break in upon God's property, as if that curse had nothing in it formidable. 3. They have also stolen; they did it clandestinely, as if they could conceal it from the divine omniscience, and they were ready to say, The Lord shall not see, or will not miss so small a matter out of so great a spoil. Thus thou thoughtest I was altogether such a one as thyself. 4. They have dissembled also. Probably, when the action was over, Joshua called all the tribes, and asked them whether they had faithfully disposed of the spoil according to the divine command, and charged them, if they knew of any transgression, that they should discover it, but Achan joined with the rest in a general protestation of innocency, and kept his countenance, like the adulterous woman that eats and wipes her mouth, and says, I have done no wickedness. Nay, 5. They have put the accursed thing among their own goods, as if they had as good a title to that as to any thing they have, never expecting to be called to an account, nor designing to make restitution. All this Joshua, though a wise and vigilant ruler, knew nothing of, till God told him, who knows all the secret wickedness that is in the world, which men know nothing of God could at this time have told him who the person was that had done this thing, but he does not, (1.) To exercise the zeal of Joshua and Israel, in searching out the criminal. (2.) To give the sinner himself space to repent and make confession. Joshua no doubt proclaimed it immediately throughout the camp that there was such a transgression committed, upon which, if Achan had surrendered himself, and penitently owned his guilt, and prevented the scrutiny, who knows but he might have had the benefit of that law which accepted of a trespass-offering, with restitution, from those that had sinned through ignorance in the holy things of the law? Lev 5:15, Lev 5:16. But Achan never discovering himself till the lot discovered him evidenced the hardness of his heart, and therefore he found no mercy.
III. He awakens him to enquire further into it, by telling him, 1. That this was the only ground for the controversy God had with them, this, and nothing else; so that when this accursed thing was put away he needed not fear, all would be well, the stream of their successes, when this one obstruction was removed, would run as strong as ever. 2. That if this accursed thing were not destroyed they could not expect the return of God's gracious presence; in plain terms, neither will I be with you any more as I have been, except you destroy the accursed, that is, the accursed person, who is made so by the accursed thing. That which is accursed will be destroyed; and those whom God has entrusted to bear the sword bear it in vain if they make it not a terror to that wickedness which brings these judgments of God on a land. By personal repentance and reformation, we destroy the accursed thing in our own hearts, and, unless we do this, we must never expect the favour of the blessed God. Let all men know that it is nothing but sin that separates between them and God, and, if it be not sincerely repented of and forsaken, it will separate eternally.
IV. He directs him in what method to make this enquiry and prosecution. 1. He must sanctify the people, now over-night, that is, as it is explained, he must command them to sanctify themselves, Jos 7:13. And what can either magistrates or ministers do more towards sanctification? They must put themselves into a suitable frame to appear before God and submit to the divine scrutiny, must examine themselves, now that God was coming to examine them, must prepare to meet their God. They were called to sanctify themselves when they were to receive the divine law (Ex. 19), and now also when they were to come under the divine judgment; for in both God is to be attended with the utmost reverence. "There is an accursed thing in the midst of you, and therefore sanctify yourselves," that is, Let all that are innocent be able to clear themselves, and be the more careful to cleanse themselves. The sin of others may be improved by us as furtherances of our sanctification, as the scandal of the incestuous Corinthian occasioned a blessed reformation in that church, Co2 7:11. 2. He must bring them all under the scrutiny of the lot (Jos 7:14); the tribe which the guilty person was of should first be discovered by lot, then the family, then the household, and last of all the person. The conviction came upon him thus gradually that he might have some space given him to come in and surrender himself; for God is not willing that any should perish, but that all should come to repentance. Observe, The Lord is said to take the tribe, and family, and household, on which the lot fell, because the disposal of the lot is of the Lord, and, however casual it seems, is under the direction of infinite wisdom and justice; and to show that when the sin of sinners finds them out God is to be acknowledged in it; it is he that seizes them, and the arrests are in his name. God hath found out the iniquity of thy servants, Gen 44:16. It is also intimated with what a certain and unerring judgment the righteous God does and will distinguish between the innocent and the guilty, so that though for a time they seem involved in the same condemnation, as the whole tribe did when it was first taken by the lot, yet he who has his fan in his hand will effectually provide for the taking out of the precious from the vile; so that though the righteous be of the same tribe, and family, and household, with the wicked, yet they shall never be treated as the wicked, Gen 18:25. 3. When the criminal was found out he must be put to death without mercy (Heb 10:28), and with all the expressions of a holy detestation, Jos 7:15. He and all that he has must be burnt with fire, that there might be no remainders of the accursed thing among them; and the reason given for this severe sentence is because the criminal has, (1.) Given a great affront to God: He has transgressed the covenant of the Lord, who is jealous particularly for the honour of the holy covenant. (2.) He has done a great injury to the church of God: He has wrought folly in Israel, has shamed that nation which is looked upon by all its neighbours to be a wise and understanding people, has infected that nation which is sanctified to God, and troubled that nation of which he is the protector. These being crimes so heinous in their nature, and of such pernicious consequence and example, the execution, which otherwise would have come under the imputation of cruelty, is to be applauded as a piece of necessary justice. It was sacrilege; it was invading God's rights, alienating his property, and converting to a private use that which was devoted to his glory and appropriated to the service of his sanctuary - this was the crime to be thus severely punished, for warning to all people in all ages to take heed how they rob God.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 10–15. Public domain.
Copy as
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.
Copy as
Continue studying Joshua 7:13 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Joshua 7:13 marks a critical divine intervention following Israel's unexpected defeat at Ai. After the miraculous victory at Jericho, the nation suffered a humiliating setback, prompting Joshua's desperate lament before the Lord. In this pivotal verse, God directly addresses Joshua, revealing the precise cause of their failure: the presence of an "accursed thing" (cherem) within the Israelite camp. God issues an urgent command for immediate corporate and individual sanctification, emphasizing that spiritual defilement, not military weakness, was the true impediment to their ability to stand before their enemies and continue the conquest of Canaan.
CONTEXT
Literary Context: This verse is situated immediately after Israel's shocking defeat at Ai and Joshua's subsequent lament before the Lord, where he questions God's purpose and power. The narrative of Joshua 7 begins by explicitly stating that "the children of Israel committed a trespass in the accursed thing" Joshua 7:1. This transgression involved Achan, who secretly took forbidden spoils from Jericho, directly violating God's specific command regarding the cherem (devoted things) from that city Joshua 6:17-19. The humiliating defeat at Ai, where a small Israelite force was routed Joshua 7:4-5, serves as the immediate catalyst for God's revelation in verse 13. God's response to Joshua's prayer is not one of comfort or reassurance of His power, but a stern rebuke and clear instruction, revealing that the problem lies within the camp, not with God's faithfulness. The command to "sanctify" sets the stage for the subsequent process of identifying and dealing with the sin, culminating in Achan's exposure and judgment Joshua 7:16-26.
Historical & Cultural Context: The conquest of Canaan was understood as a holy war, where God fought on behalf of Israel. Central to this concept was the cherem (חֵרֶם), often translated as "accursed thing" or "devoted thing," which designated certain spoils or entire cities as exclusively belonging to God, usually for utter destruction, to prevent Israel from being corrupted by pagan practices or enriching themselves at God's expense Deuteronomy 7:25-26. In ancient Near Eastern cultures, corporate solidarity was a strong principle; the actions of an individual, especially a leader or a member of a covenant community, could have profound implications for the entire group. Israel, as God's covenant people, was expected to maintain a high standard of ritual and moral purity, as God's holy presence dwelt among them in the Tabernacle. Disobedience to divine commands, particularly those related to holiness and the cherem, was seen as a direct affront to God's sovereignty and a defilement of the entire community, jeopardizing their relationship with Him and their success in the promised land.
Key Themes: This verse powerfully underscores several key themes woven throughout the book of Joshua and the broader Old Testament. Firstly, the theme of Holiness and Consecration is paramount; God's command to "sanctify yourselves" (Hebrew: qadash) is a call for Israel to purify itself, both ritually and morally, to be set apart for God's purposes. This is essential because God, being utterly holy, cannot dwell among or act on behalf of an impure people. Secondly, the passage highlights Corporate Responsibility and Solidarity; the sin of one individual, Achan, brought divine judgment and defeat upon the entire nation Joshua 7:11-12. This illustrates the profound interconnectedness within a covenant community, where the actions of one member can affect the spiritual well-being and effectiveness of the whole body. Thirdly, the concept of the "Accursed Thing" (Cherem) demonstrates the absolute seriousness of disobedience to God's specific commands, especially concerning His exclusive claims and the purity of His people. Its presence defiled Israel and broke their covenant, rendering them vulnerable. Finally, the verse powerfully teaches about the Consequences of Disobedience; God explicitly states, "thou canst not stand before thine enemies, until ye take away the accursed thing from among you," unequivocally linking spiritual purity and obedience to divine blessing and victory in both physical and spiritual battles.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 7:13 employs several potent literary devices to convey its urgent and profound message. Direct Discourse is central, as God speaks directly to Joshua, lending immense authority and immediacy to the divine revelation, making the command undeniable. The use of Repetition in the command "sanctify... sanctify yourselves" emphasizes the critical importance of purification, highlighting both Joshua's immediate role in initiating the process and the people's individual responsibility to participate. The phrase "accursed thing" (cherem) is also repeated implicitly throughout the chapter, underscoring its significance as the central problem and the source of Israel's vulnerability. The verse also functions as a clear example of Cause and Effect: the presence of the "accursed thing" (cause) leads to Israel's inability to stand before their enemies (effect), and conversely, the removal of the accursed thing (cause) is presented as the necessary condition for restored victory (effect). This logical structure reinforces the theological link between obedience, purity, and divine blessing. Furthermore, the "accursed thing" itself functions as a Symbol or Metaphor for sin and disobedience, representing anything that defiles God's people and breaks their covenant with Him, thereby hindering their spiritual progress and divine favor.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 7:13 profoundly illustrates the biblical truth that God's holiness demands purity from His people, and unaddressed sin within the community has corporate consequences, hindering divine blessing and effectiveness. The defeat at Ai was not due to a lack of military strength, but a breach of covenant with a holy God. This passage underscores that God's presence and power are contingent upon His people's obedience and consecration. The "accursed thing" represents anything that defiles, separates from God, and brings a curse, whether it be idolatry, disobedience, or unconfessed sin. God's demand for immediate sanctification highlights the urgency of dealing with sin, as it directly impacts the spiritual vitality and mission of His people. The principle of corporate solidarity means that individual sin can affect the entire body, necessitating collective repentance and action to restore fellowship with God.
REFLECTION AND APPLICATION
Joshua 7:13 serves as a timeless reminder for believers and the church today regarding the pervasive nature and serious consequences of sin. Just as Israel's defeat stemmed from an "accursed thing" hidden within their midst, so too can unaddressed sin—whether personal or corporate—hinder our spiritual progress, effectiveness, and ability to experience God's full blessing. This passage calls for a deep commitment to personal and corporate spiritual hygiene. It challenges us to honestly examine our lives, confess hidden transgressions, and actively remove anything that defiles us or breaks our covenant with God. For the church, it highlights the importance of fostering an environment of accountability, confession, and repentance, recognizing that the spiritual health and mission of the entire body can be compromised by the unaddressed sin of its members. True spiritual power and victory are not found in human strength or strategy, but in a consecrated life and a holy community, continually striving for purity in God's sight.
Questions for Reflection
FAQ
What is the "accursed thing" (cherem) and why was it so serious?
Answer: The "accursed thing" translates the Hebrew term cherem (חֵרֶם), which refers to something "devoted" or "set apart" to God, often for utter destruction. In the context of the conquest of Canaan, God commanded that certain spoils, particularly from Jericho, were cherem—they were exclusively His and forbidden for human appropriation. Violating this command, as Achan did, was an act of sacrilege, a direct theft from God, and a profound breach of the covenant. It was serious because it defiled the entire community, bringing God's curse upon them and jeopardizing their holy status as His people. It demonstrated a lack of trust and obedience, undermining the very foundation of their relationship with God and their mission in the land. The consequences were severe, as seen in Israel's defeat at Ai and Achan's subsequent judgment Joshua 7:25-26.
Why was the whole nation punished for one man's sin?
Answer: The punishment of the entire nation for Achan's sin highlights the biblical principle of corporate solidarity within a covenant community. In ancient Israel, the people were seen as a single entity, bound together by their covenant with God. Achan's sin was not merely a private transgression; it was an act of defilement that permeated the entire camp, making the whole nation complicit in the broken covenant. God's presence dwelt "in the midst" of Israel, and their corporate holiness was essential for His continued blessing and protection. When one member defiled the community, it affected the whole body, much like a disease in one part of the body can sicken the entire person. This principle is also seen in the New Testament, where the sin of one member can bring reproach upon the entire church 1 Corinthians 12:26. God's judgment was a corporate call to repentance and purification, emphasizing that the spiritual health of the community depends on the faithfulness of all its members.
How does "sanctify yourselves" apply to Christians today?
Answer: While Christians are no longer under the Old Testament ceremonial laws requiring ritual cleansing, the command to "sanctify yourselves" remains profoundly relevant. For believers, sanctification is a lifelong process of being set apart for God's purposes and growing in holiness, empowered by the Holy Spirit. It involves actively turning away from sin, confessing our failures, and pursuing righteousness in thought, word, and deed. Just as Israel needed to remove the "accursed thing" to experience God's presence and blessing, so too must believers continually identify and remove spiritual "accursed things"—anything that defiles our relationship with God or hinders our obedience. This means living a life of repentance, seeking purity, and striving to be holy as God is holy 1 Peter 1:15-16. It also applies corporately to the church, which is called to be a holy bride for Christ, free from blemish or spot Ephesians 5:27.
CHRIST-CENTERED FULFILLMENT
Joshua 7:13, with its stark revelation of the "accursed thing" hindering Israel's progress, finds its ultimate fulfillment and resolution in the person and work of Jesus Christ. The cherem in the Old Testament symbolized the defiling nature of sin and its power to separate humanity from a holy God, bringing a curse and rendering people unable to stand before their spiritual enemies. Humanity, in its fallen state, was steeped in the "accursed thing" of sin, unable to purify itself or overcome the curse of the law. However, the New Testament reveals that Jesus Christ, the spotless Lamb of God, willingly became "accursed" for us. 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 hung on a pole.'" He bore the full weight of humanity's sin and its accompanying curse on the cross, becoming the ultimate "accursed thing" so that we might be set free from its power. Through His sacrifice, Christ has not only removed the accursed thing of sin from us but has also become our sanctification 1 Corinthians 1:30. By His one perfect offering, He has forever purified and set apart those who believe, enabling us to "stand before" God and overcome all spiritual enemies, not by our own efforts, but by His finished work Hebrews 10:10. He is the ultimate "taking away of the accursed thing" that allows us to live in victory and communion with a holy God.