Joshua 7:22-26 · Bible study
Joshua 7:22-26 Commentary: Sin Exposed, Judgment Executed, Hope Restored
Hebrew · 11 what the commentators say
Meaning in one sentence
This passage details the exposure of Achan's hidden sin, the stoning of him and his family, and the heap of stones that memorializes the event, as God's anger turns
Research Summary
- Meaning: The exposure of Achan’s theft, the execution of judgment, and the turning of God’s anger, memorialized in the Valley of Achor.
- Key words: “trouble” (עָכַר, ‘akhar), “heap of stones” (גַּל אֲבָנִים, gal avanim), “laid/poured out” (יָצַק, yatsaq).
- Main debate: Whether Achan’s sons and daughters were executed as accomplices or merely brought as spectators; the Hebrew grammar allows both readings.
- Theological theme: Hidden sin brings corporate consequence, but judgment clears the path for renewed relationship with God.
- Best use: A cautionary narrative teaching the seriousness of sin, the need for communal purity, and the hope of restoration after discipline.
Translation Comparison
BSB Berean Standard Bible 2020
22So Joshua sent messengers who ran to the tent, and there it all was, hidden in his tent, with the silver underneath.
23They took the things from inside the tent, brought them to Joshua and all the Israelites, and spread them out before the LORD.
24Then Joshua, together with all Israel, took Achan son of Zerah, the silver, the cloak, the bar of gold, his sons and daughters, his oxen and donkeys and sheep, his tent, and everything else he owned, and brought them to the Valley of Achor.
25“Why have you brought this trouble upon us?” said Joshua. “Today the LORD will bring trouble upon you!” And all Israel stoned him to death. Then they stoned the others and burned their bodies.
26And they heaped over Achan a large pile of rocks that remains to this day. So the LORD turned from His burning anger. Therefore that place is called the Valley of Achor to this day.
WEB World English Bible 2000
22So Joshua sent messengers, and they ran to the tent. Behold, it was hidden in his tent, with the silver under it.
23They took them from the middle of the tent, and brought them to Joshua and to all the children of Israel. They laid them down before Yahweh.
24Joshua, and all Israel with him, took Achan the son of Zerah, the silver, the robe, the wedge of gold, his sons, his daughters, his cattle, his donkeys, his sheep, his tent, and all that he had; and they brought them up to the valley of Achor.
25Joshua said, “Why have you troubled us? Yahweh will trouble you today.” All Israel stoned him with stones, and they burned them with fire and stoned them with stones.
26They raised over him a great heap of stones that remains to this day. Yahweh turned from the fierceness of his anger. Therefore the name of that place was called “The valley of Achor” to this day.
KJV King James Version 1769
22So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.
23And they took them out of the midst of the tent, and brought them unto Joshua, and unto all the children of Israel, and laid them out before the Lord.
24And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the garment, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them unto the valley of Achor.
25And Joshua said, Why hast thou troubled us? the Lord shall trouble thee this day. And all Israel stoned him with stones, and burned them with fire, after they had stoned them with stones.
26And they raised over him a great heap of stones unto this day. So the Lord turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
ASV American Standard Version 1901
22So Joshua sent messengers, and they ran unto the tent; and, behold, it was hid in his tent, and the silver under it.
23And they took them from the midst of the tent, and brought them unto Joshua, and unto all the children of Israel; and they laid them down before Jehovah.
24And Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the wedge of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had: and they brought them up unto the valley of Achor.
25And Joshua said, Why hast thou troubled us? Jehovah shall trouble thee this day. And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.
26And they raised over him a great heap of stones, unto this day; and Jehovah turned from the fierceness of his anger. Wherefore the name of that place was called, The valley of Achor, unto this day.
YLT Young's Literal Translation 1898
22And Joshua sendeth messengers, and they run unto the tent, and lo, it is hidden in his tent, and the silver under it;
23and they take them out of the midst of the tent, and bring them in unto Joshua, and unto all the sons of Israel, and pour them out before Jehovah.
24And Joshua taketh Achan son of Zerah, and the silver, and the robe, and the wedge of gold, and his sons, and his daughters, and his ox, and his ass, and his flock, and his tent, and all that he hath, and all Israel with him, and they cause them to go up the valley of Achor.
25And Joshua saith, `What! thou hast troubled us! --Jehovah doth trouble thee this day;' and all Israel cast stones at him, and they burn them with fire, and they stone them with stones,
26and they raise up over him a great heap of stones unto this day, and Jehovah turneth back from the heat of His anger, therefore hath one called the name of that place `Valley of Achor' till this day.
Darby Darby Bible 1890
22And Joshua sent messengers, and they ran to the tent, and behold, it was hid in his tent, and the silver under it.
23And they took them out of the midst of the tent, and brought them to Joshua and to all the children of Israel, and laid them out before Jehovah.
24Then Joshua, and all Israel with him, took Achan the son of Zerah, and the silver, and the mantle, and the bar of gold, and his sons, and his daughters, and his oxen, and his asses, and his sheep, and his tent, and all that he had; and they brought them up into the valley of Achor.
25And Joshua said, How hast thou troubled us! Jehovah will trouble thee this day. And all Israel stoned him with stones; and they burned them with fire, and stoned them with stones.
26And they raised over him a great heap of stones, [which is there] to this day. And Jehovah turned from the fierceness of his anger. Therefore the name of that place was called, The Valley of Achor, to this day.
Douay-Rheims Douay-Rheims Bible 1899
22Joshua therefore sent ministers: who running to his tent, found all hid in the same place, together with the silver.
23And taking them away out of the tent, they brought them to Joshua, and to all the children of Israel, and threw them down before the Lord.
24Then Joshua, and all Israel with him, took Achan, the son of Zare, and the silver, and the garment, and the golden rule, his sons also, and his daughters, his oxen, and asses, and sheep, the tent also, and all the goods: and brought them to the valley of Achor:
25Where Joshua said: Because thou hast troubled us, the Lord trouble thee this day. And all Israel stoned him: and all things that were his, were consumed with fire.
26And they gathered together upon him a great heap of stones, which remaineth until this present day And the wrath of the Lord was turned away from them. And the name of that place was called the Valley of Achor, until this day.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Joshua 7:22
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that the messengers’ running in Joshua 7:22 reveals the community’s urgent need to confirm Achan’s confession and to remove the curse that had fallen on Israel. Matthew Henry notes that the haste stemmed from a desire to free themselves from the ban; Calvin adds that the running showed their anxiety to appease the Lord. The exact placement of the items, the silver underneath the robe and the wedge, matched Achan’s testimony precisely, leaving no doubt about his guilt. The laying out of the spoils “before Yahweh” (v.23, literally “poured them out” as per Keil and Delitzsch) declared that the violated holy things were returned to God’s presence. The heap of stones raised over Achan (v.26) served as a lasting memorial and warning, a practice also seen in Joshua 8:29 and 2 Samuel 18:17. The chapter closes with the divine anger turning away and the site named “Valley of Achor” (trouble), a name that would later resound with hope in Hosea 2:15.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Achan alone executed: The verb for stoning is singular (‘him’ in v.25), and Deuteronomy 24:16 forbids executing children for fathers’ sins; also Clarke and the Cambridge Bible note the grammar allows that only Achan was killed, while his property and animals were burned.
- Entire household executed: Achan had fallen under the ban (<em>herem</em>), so all that belonged to him shared the same fate; Barnes and Keil argue the family must have been accomplices since the goods were hidden in their common tent.
What is clear: All traditions agree that Achan sinned by taking devoted things, that his sin was exposed through the lot and his own confession, and that God’s anger turned from Israel after the judgment at the valley of Achor.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Execution of Achan’s family | Achan’s household, including sons, daughters, and livestock, was brought to the valley of Achor and involved in the judgment. | Some argue they were killed as accomplices (Barnes, Keil); others say they were spectators only, and the grammar (singular ‘him’ stoned) points to Achan alone as the one executed (Clarke, Cambridge Bible). |
| The meaning of the heap of stones | The pile of stones served as a memorial and a warning, marking the place of execution and burial. | Some emphasize it as a permanent monument to sin and judgment (Matthew Henry), while others note that such cairns were common for criminals in the ancient world (Clarke). |
| The valley of Achor as a place of hope | The name Achor means ‘trouble,’ derived from Achan’s sin and punishment. | Later scripture (Hosea 2:15) reinterprets Achor as a ‘door of hope.’ Some see this as a typological transformation; others as a literal geographical reference to future blessing. |
| Corporate nature of sin | Achan’s sin affected the whole nation of Israel, leading to defeat at Ai and God’s anger against all. | The extent of corporate responsibility is debated: some traditions stress individual guilt (Protestant emphasis), while others highlight how one person’s sin can harm the community (Catholic/Orthodox corporate solidarity). |
Historical & Cultural Context
The events of Joshua 7 unfold against the background of Israel’s conquest of Canaan under the herem, or “ban of destruction” (see Joshua 6:17-18). Jericho’s spoils were devoted exclusively to God; taking any of them was a direct act of sacrilege that threatened the entire covenant community. After a humiliating defeat at Ai, Joshua and the elders discovered through a divinely guided lottery that Achan, of the tribe of Judah, had stolen a Babylonish cloak, silver, and a wedge of gold. The detailed inventory in Achan’s confession (v.21) and the precise recovery of the goods in verses 22-23 establish forensic proof of the crime.
The execution took place in the “valley of Achor,” a ravine among the ridges south of Jericho, likely the modern Wady Kelt. Stoning was the prescribed penalty for such offenses (Leviticus 24:14; Numbers 15:35), and the burning of the bodies and possessions further expressed the community’s absolute repudiation of the sin. The heap of stones served as both a burial cairn and an enduring warning, a common ancient Near Eastern practice for marking notorious criminals (see Joshua 8:29; 2 Samuel 18:17). The valley’s name, from the Hebrew root ‘akhar (to trouble), memorialized the double trouble: Achan had “troubled” Israel, and now Yahweh “troubled” him (v.25). Later scripture redeems this same valley as a “door of hope” (Hosea 2:15), showing God’s ability to bring blessing out of judgment.
Textual Notes
The supplied sources note no significant textual variants for Joshua 7:22-26. A minor variant exists in the spelling of Achan’s name: in Hebrew the name appears as עָכָן (‘Achan) in this chapter but as עָכָר (‘Achar, meaning “troubler”) in 1 Chronicles 2:7, and several ancient manuscripts and versions (including the Septuagint Codex Vaticanus) read Ἀχαρ. This is consistent with the wordplay on the verb ‘akhar (“to trouble”) and the valley name Achor. No textual issues affect the interpretation of the passage’s main elements.
Reception History
Throughout church history, Joshua 7:22-26 has been read as a sobering example of how God deals with hidden sin within the covenant community. Early church fathers (including Origen and Jerome) saw in Achan a warning against covetousness and the danger of private sin bringing public ruin. Medieval commentators often highlighted the typology of the valley of Achor: judgment that later becomes a door of hope (Hosea 2:15). Reformed exegetes like Calvin emphasized the corporate nature of the sin and the speed with which it needed to be removed. In modern times, the fate of Achan’s family has provoked pastoral reflection on divine justice and mercy, with some seeing the children as sharing in their father’s guilt and others as suffering under the consequences of his choice. The heap of stones has been taken as a picture of the permanent memory of sin, countered by the gospel promise that in Christ, the believer’s sin is removed as far as the east is from the west.
Preaching This Verse
Three-point outline
- Sin exposed and confirmed (vv.22-23), The messengers’ swift obedience and the exact placement of the hidden items confirm that nothing escapes God’s sight. Achan’s confession is validated, and the community faces the truth.
- Judgment executed thoroughly (vv.24-25), Achan, his family, and all his possessions are brought to the valley of Achor. The stoning and burning show the seriousness of violating what belongs to God. The corporate dimension reminds us that hidden sin damages the whole body.
- God’s anger turns; a memorial remains (v.26), The heap of stones stands as a permanent warning. Yet the turning of God’s anger opens the door for renewed covenant favor. The same valley later becomes a place of hope (Hosea 2:15).
Five-point outline
- Swift confirmation of guilt, The running messengers demonstrate eagerness to remove the curse.
- Public display of the stolen goods, The items are “poured out” before the Lord, acknowledging His holiness.
- Corporate involvement in judgment, “All Israel” participates, underscoring national responsibility.
- Total destruction of the accursed, Not only Achan but all that he had is consumed.
- A lasting name: Achor, The place is memorialized as “trouble,” yet later it becomes a door of hope.
Illustration hooks
- A treasured secret that suddenly becomes public, the moment when a hidden thing is finally brought into the light. Most people know the anxiety of being found out.
- A pile of stones marking a spot, maybe a roadside memorial, a cairn on a hike. Every time you pass, you remember what happened there. The heap of stones in Achor does the same.
- When one person’s carelessness causes a team to lose a game or a project to fail. The whole group suffers for one mistake.
Questions your congregation is asking
- Why did Achan’s entire family die if Deuteronomy 24:16 says children shall not be put to death for their fathers’ sins?
- Did Achan repent? Joshua told him to “give glory to God” and he confessed, is that repentance?
- How does this story apply today if we are not under the same civil law?
Leading a Discussion
Joshua 7:22-26 is the climax of a painful chapter where Israel’s hidden sin is brought into the open. The narrative emphasizes the messengers’ run, the exact placement of the loot, and the community’s involvement in the execution. As you read together, notice how seriously God treats the violation of His holy commands, and how the resolution opens the way for restored favor.
Discussion questions
- Why do the messengers “run” to Achan’s tent? What does this urgency tell you about the state of the camp?
- Why is it important that the stolen items are “laid out before the Lord”? What does this action communicate about who is ultimately offended?
- Achan’s family was brought to the valley and executed (or, depending on your interpretation, witnessed the execution). How does this challenge our modern individualism about sin and consequences?
- Joshua’s words in verse 25 play on the name “Achan” and the verb “trouble.” How does this wordplay underscore the message?
- The heap of stones is said to remain “to this day.” What purpose does such a monument serve for future generations?
- How does the naming of the valley “Achor” (trouble) prepare for its later mention in Hosea 2:15 as a “door of hope”?
- What does this passage teach about the relationship between confession, judgment, and restoration?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 18:25 | May it be far from you to do things like that, to kill the righteous with the wicked, so that the righteous should be like the wicked. May that be far from you. Shouldn’t the Judge of all the earth do right?” |
| Exodus 20:5 | you shall not bow yourself down to them, nor serve them, for I, Yahweh your God, am a jealous God, visiting the iniquity of the fathers on the children, on the third and on the fourth generation of those who hate me, |
| Numbers 16:27 | So they went away from the tent of Korah, Dathan, and Abiram, on every side. Dathan and Abiram came out, and stood at the door of their tents with their wives, their sons, and their little ones. |
| Numbers 16:31 | As he finished speaking all these words, the ground that was under them split apart. |
| Joshua 6:18 | But as for you, only keep yourselves from what is devoted to destruction, lest when you have devoted it, you take of the devoted thing; so you would make the camp of Israel accursed and trouble it. |
| Joshua 6:21 | They utterly destroyed all that was in the city, both man and woman, both young and old, and ox, sheep, and donkey, with the edge of the sword. |
| Joshua 7:1 | But the children of Israel committed a trespass in the devoted things; for Achan, the son of Carmi, the son of Zabdi, the son of Zerah, of the tribe of Judah, took some of the devoted things. Therefore Yahweh’s anger burned against the children of Israel. |
| Joshua 15:7 | The border went up to Debir from the valley of Achor, and so northward, looking toward Gilgal, that faces the ascent of Adummim, which is on the south side of the river. The border passed along to the waters of En Shemesh, and ended at En Rogel. |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
10 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke draws attention to a textual ambiguity in the Hebrew: the pronouns shift from singular to plural, leaving it unclear whether Achan's children were also executed. He notes that early translations such as the Vulgate and Syriac indicate only Achan was stoned and his possessions burned.
Barnes' Notes on the Bible Protestant 1832
Barnes stresses that Achan's sin was national, not merely personal, so Israel as a whole carried out the sentence. His family likely knew about the hidden spoils and so shared his guilt. The heap of stones served as a lasting memorial of the sin and its punishment.
Calvin's Commentaries Reformed 1564
Calvin acknowledges that executing Achan's children for their father's crime seems harsh and barbarous to human reason. Yet he insists we must restrain our presumption with pious modesty and not disapprove of God's judgments. The severity served to purify the camp and make the example unforgettable.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the Hebrew text uses a singular verb for the stoning, which may indicate only Achan was executed and his family were spared. It adds a hopeful possibility: because Achan confessed, the valley of Achor—meaning trouble—may have become for him a door of hope.
Gill's Exposition of the Bible Baptist 1748
Gill notes the Jewish tradition that Achan’s confession showed true repentance, so his stoning was only temporal punishment, not eternal. Gill also records the debate over whether Achan’s family was executed or merely watched, but he highlights the hope that Achan’s sin was forgiven in the world to come.
Jamieson-Fausset-Brown Commentary Protestant 1871
JFB addresses the apparent conflict between Achan's children being executed and Deuteronomy's command that children not die for their fathers' sins. He suggests they were either brought as spectators to witness the warning, or they were accomplices since Achan could hardly have hidden the loot without their knowledge.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch argues that Achan's entire family and livestock were indeed executed alongside him, despite Deuteronomy's ban on punishing children for a father's sin. This was a case of the divine ban, not ordinary criminal justice, and Achan's household had knowingly participated in his theft. The stoning after burning served to heap stones as a memorial of disgrace.
Lange's Commentary Reformed 1857
Lange’s distinctive observation is that the narrative opens by accusing the whole nation: “the children of Israel committed a trespass,” even though only Achan took what was devoted. One man’s sin, he argues, immediately implicated the entire community, showing how individual wrongdoing compromises the covenant body as a whole.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Matthew Henry notes that when Joshua urged Achan to confess, he called it giving glory to God. The point is that confession does more than admit wrongdoing; it honors the Lord by acknowledging His perfect justice and His knowledge of every hidden thing.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley defends the severity of Achan's punishment as a necessary warning to the whole nation. He argues that the children were likely old enough to know of the sin, and that destroying the animals served to teach how sin contaminates everything around it, even innocent creatures.