Jos 7:13-15 | KD | STEP | Joshua was to take away this ban from the nation. To discover who had laid hands upon the ban, he was to direct the people to sanctify themselves for the following day (see at ), and then to cause them to come before God according to their tribes, families, households, and men, that the guilty men might be discovered by lot; and to burn whoever was found guilty, with all that he possessed. נקרב, “to come near,” sc., to Jehovah, i.e., to come before His sanctuary. The tribes, families, households, and men, formed the four classes into which the people were organized. As the tribes were divided into families, so these again were subdivided into houses, commonly called fathers’ houses, and the fathers’ houses again into men, i.e., fathers of families (see the remarks on , and by Bibl. Archaeology, §140). Each of these was represented by its natural head, so that we must picture the affair as conducted in the following manner: in order to discover the tribe, the twelve tribe princes came before the Lord; and in order to discover the family, the heads of families of the tribe that had been taken, and so on to the end, each one in turn being subjected to the lot. For although it is not distinctly stated that the lot was resorted to in order to discover who was guilty, and that the discovery was actually made in this way, this is very evident from the expression אשׁר־ילכּדנּה (which the Lord taketh), as this was the technical term employed, according to , to denote the falling of the lot upon a person (see also ). Moreover, the lot was frequently resorted to in cases where a crime could not be brought home to a person by the testimony of eye-witnesses (see ; ; ), as it was firmly believed that the lot was directed by the Lord ( ). In what manner the lot was cast we do not know. In all probability little tablets or potsherds were used, with the names written upon them, and these were drawn out of an urn. This may be inferred from a comparison of and , with , , according to which the casting of the lot took place in such a manner that the lot came up (עלה, ; ; ), or came out (יצא, ; ; Num 33:54). בּחרם הנּלכּד, the person taken in (with) the ban, i.e., taken by the lot as affected with the ban, was to be burned with fire, of course not alive, but after he had been stoned ( ). The burning of the body of a criminal was regarded as heightening the punishment of death (vid., ). This punishment was to be inflicted upon him, in the first place, because he had broken the covenant of Jehovah; and in the second place, because he had wrought folly in Israel, that is to say, had offended grievously against the covenant God, and also against the covenant nation. “Wrought folly:” an expression used here, as in , to denote such a crime as was irreconcilable with the honour of Israel as the people of God.

‏ Joshua 7:13-15

Joshua was to take away this ban from the nation. To discover who had laid hands upon the ban, he was to direct the people to sanctify themselves for the following day (see at Jos 3:5), and then to cause them to come before God according to their tribes, families, households, and men, that the guilty men might be discovered by lot; and to burn whoever was found guilty, with all that he possessed. נקרב, “to come near,” sc., to Jehovah, i.e., to come before His sanctuary. The tribes, families, households, and men, formed the four classes into which the people were organized. As the tribes were divided into families, so these again were subdivided into houses, commonly called fathers’ houses, and the fathers’ houses again into men, i.e., fathers of families (see the remarks on Exo 18:25-26, and by Bibl. Archaeology, §140). Each of these was represented by its natural head, so that we must picture the affair as conducted in the following manner: in order to discover the tribe, the twelve tribe princes came before the Lord; and in order to discover the family, the heads of families of the tribe that had been taken, and so on to the end, each one in turn being subjected to the lot. For although it is not distinctly stated that the lot was resorted to in order to discover who was guilty, and that the discovery was actually made in this way, this is very evident from the expression אשׁר־ילכּדנּה (which the Lord taketh), as this was the technical term employed, according to 1Sa 14:42, to denote the falling of the lot upon a person (see also 1Sa 10:20). Moreover, the lot was frequently resorted to in cases where a crime could not be brought home to a person by the testimony of eye-witnesses (see 1Sa 14:41-42; Jon 1:7; Pro 18:18), as it was firmly believed that the lot was directed by the Lord (Pro 16:33). In what manner the lot was cast we do not know. In all probability little tablets or potsherds were used, with the names written upon them, and these were drawn out of an urn. This may be inferred from a comparison of Jos 18:11 and Jos 19:1, with Jos 18:6, Jos 18:10, according to which the casting of the lot took place in such a manner that the lot came up (עלה, Jos 18:11; Jos 19:10; Lev 16:9), or came out (יצא, Jos 19:1; Jos 19:24; Num 33:54). בּחרם הנּלכּד, the person taken in (with) the ban, i.e., taken by the lot as affected with the ban, was to be burned with fire, of course not alive, but after he had been stoned (Jos 7:25). The burning of the body of a criminal was regarded as heightening the punishment of death (vid., Lev 20:14). This punishment was to be inflicted upon him, in the first place, because he had broken the covenant of Jehovah; and in the second place, because he had wrought folly in Israel, that is to say, had offended grievously against the covenant God, and also against the covenant nation. “Wrought folly:” an expression used here, as in Gen 34:7, to denote such a crime as was irreconcilable with the honour of Israel as the people of God.