Jos 7:24-26 | TNotes | STEP | 7:24 This careful listing of Achan’s relatives and possessions, including the stolen items, has the tone of a legal statement. Achan compromised all that pertained to him through his contact with the stolen items; thus, all had to be included in his judgment.

7:24 ^a This careful listing of Achan’s relatives and possessions, including the stolen items, has the tone of a legal statement. Achan compromised all that pertained to him through his contact with the stolen items; thus, all had to be included in his judgment.
7:25 ^b Stoning was one prescribed means of execution (see, e.g., Exod 19:13 ^c).
7:26 ^d God had not been angry without basis. God’s people must be holy. To trifle with things belonging to God signifies rebellion against God, and such sin always brings trouble (‘akor) upon God’s people. Achan’s sin brought disaster on Israel, so the severe punishment he received was just.

Thematic note: Complete Dedication
The Hebrew word kherem (“specially set apart”) is difficult to translate because it represents a concept for which there is no exact parallel in modern English. In the conquest of Canaan under Joshua, kherem designated something that was dedicated to a pagan god and therefore hostile to the Lord. Such things were to be destroyed (see Josh 6:18 ^e). In the case of valuable metal items, they were brought to the sanctuary, where they became holy to the Lord (Lev 27:28 ^f; see also Josh 6:19 ^g, 24 ^h). The concept of being “specially set apart” was also applied to Israel’s enemies when they and their property were destroyed (Josh 6:17-19 ⁱ; 1 Sam 15:2-3 ^j).
In Leviticus 27:21 ^k, 28 ^l, kherem indicates an acceptable vow devoting something to the Lord for use in the sanctuary (see Num 18:14 ^m). This made the item, land, or person holy. The thing or person could not be bought back; it remained in the Lord’s service permanently.
The concept of complete dedication through total destruction underlies several passages in the apostle Paul’s writings. In Romans 9:3 ⁿ, Paul was even willing to be declared anathema (the Greek equivalent of kherem) if it would bring about the salvation of his fellow Jews. In Galatians 1:8-9 ^o, the same Greek word indicates an appropriate end for those who preach a false gospel. In 1 Corinthians 12:3 ^p, Paul warns that no one speaking in the Spirit can call Jesus anathema, that is, no one who has God’s Spirit will interpret Jesus’ crucifixion as a sign of God’s rejection of him, as the Jews of Paul’s day did. Instead, they will recognize it as an act of atonement for sinful humanity.

Passages for Further Study
Exod 22:20 ^q; Lev 27:28-29 ^r; Num 18:8-14 ^s; 21:2-3 ^t; Deut 7:1-6 ^u, 26 ^v; 13:12-18 ^w; Josh 6:17-19 ^x, 24 ^y; 7:11-15 ^z; 1 Sam 15:2-3 ^aa; 1 Kgs 20:42 ^ab; Isa 43:26-28 ^ac; Mal 4:5-6 ^ad; Rom 9:3 ^ae; 1 Cor 16:22 ^af; Gal 1:8-9 ^ag