Who was Achan and what were the accursed things?

Achan’s Identity and Historical Context

Achan was an Israelite of the tribe of Judah during the period following the Israelites’ entrance into the Promised Land. His lineage is described in Joshua, identifying him as “Achan son of Karmi, son of Zabdi, son of Zerah, of the tribe of Judah” (Joshua 7:1). He appears in the narrative at a critical juncture: God had just given the Israelites victory over Jericho, during which they were commanded to destroy or devote certain objects to the LORD. Achan’s disobedience to these instructions led to grave consequences for him and for the Israelites as a community.

Though the precise date of the conquest of Canaan has been debated, some have correlated events with mid-15th century BC (in line with a more literal reading of biblical chronologies like that of Archbishop Ussher). Archaeological studies at the site of ancient Jericho suggest collapsed walls, consistent with the biblical account (Joshua 6:20). Researchers such as Dr. Bryant Wood have argued for a date around 1400 BC, pointing to excavated grain stores and fallen city walls, aligning with the biblical record that Jericho was destroyed swiftly and at harvest time. This historical framework situates Achan within a real cultural and geographic context.

Meaning of the “Accursed Things”

In many English translations, the items Achan took are termed “accursed things” or “devoted things.” The Hebrew concept behind them indicates things “under the ban” or “devoted for destruction.” In Joshua 6:17–19, God directed that certain spoils from Jericho—specifically precious metals—were to be placed into the treasury of the LORD. Everything else in Jericho was to be destroyed as an act of divine judgment.

Achan violated this ban by secretly keeping some of the devoted objects for himself. According to Joshua 7:21, Achan confessed: “When I saw among the spoils a beautiful cloak from Shinar, two hundred shekels of silver, and a bar of gold weighing fifty shekels, I coveted them and took them.” These were the accursed or “devoted” items that God had commanded the Israelites neither to keep nor to use for personal gain.

Disobedience and Its Corporate Consequences

The sin of Achan illustrates the corporate identity of Israel in the Old Testament. Joshua 7:1 underscores that because of Achan’s disobedience, “the LORD’s anger burned against the Israelites,” not just against Achan alone. When Israel attempted to conquer the city of Ai, they were unexpectedly defeated. The account demonstrates how an individual’s hidden wrongdoing had repercussions for the entire community.

Achan’s secret act was discovered after Joshua, at God’s direction, conducted a systematic process of elimination involving the tribes and families of Israel (Joshua 7:14–18). God used this procedure to highlight that sin within the covenant community hinders collective blessing and victory. This principle of communal responsibility is not unique to Israel’s story but resonates throughout Scripture, emphasizing holiness and obedience.

Confrontation, Confession, and Judgment

Upon being singled out by lot, Achan confessed his transgression (Joshua 7:19–21). Not only had he taken the banned items, but he also hid them in the ground beneath his tent. This pattern—seeing, coveting, and taking—resembles earlier biblical accounts, such as Eve’s sin in Genesis 3:6, reminding readers of humanity’s ongoing inclination to desire what God forbids.

The judgment that ensued was severe. Achan, his family, his livestock, and all his possessions were brought to the Valley of Achor, where they were put to death (Joshua 7:24–26). The stoning of Achan and the burning of his belongings might seem drastic by modern standards. Yet in the cultural and legal context of ancient Israel, it served as a stern warning of the grave consequences of disobedience and a means of purging covenantal unfaithfulness from the nation.

Significance and Theological Lessons

1. The Seriousness of Holiness: Achan’s story underscores the importance of holiness within God’s covenant community. As seen throughout Joshua, God intended to establish Israel as a people set apart. The “accursed things” were to be either destroyed or dedicated to God’s treasury, reinforcing the principle that all belongs to the Creator.

2. God’s Omniscience and Justice: The punishment highlights God’s pursuit of righteousness among His people. No transgression, however hidden, escapes His notice. Numerous Old Testament passages, including those in the writings of the Prophets, affirm this attribute of God.

3. Community Accountability: By tracing the consequences of Achan’s sin to the defeat at Ai, the text illustrates that private sin can result in public consequences. This lesson resonates in various ways throughout Scripture: for instance, the letters of the Apostle Paul in the New Testament also emphasize maintaining holiness within the believing community (1 Corinthians 5:6–7).

4. Restoration Through Repentance: Despite the seriousness of Achan’s punishment, the record demonstrates that repentance and confession are integral to restoring right relationship with God. Achan’s story is also a reminder that God demands the removal of sin from the community to move forward in His blessing.

Archaeological and Manuscript Corroboration

Questions about the reliability of Joshua’s account have led scholars to investigate archaeological findings. Excavations at Jericho by multiple teams (including John Garstang in the 1930s and later researchers) have documented evidence of a collapsed wall and a layer of destruction by fire. Although not every researcher agrees on the refined dating, much physical evidence is consistent with a robust fortified city destroyed in a manner that aligns with Joshua 6–7.

Regarding the textual transmission and reliability of the Book of Joshua, fragments discovered among the Dead Sea Scrolls exhibit remarkable fidelity to the Masoretic Text tradition. Experts in textual criticism, such as those analyzing early manuscripts, have noted that the Joshua narratives display internal consistency and reliability when compared to other ancient Near Eastern documents from the same era.

Symbolic Echo in the Valley of Achor

After Achan’s execution, the place of judgment was named the Valley of Achor, which means “trouble” or “disaster.” Interestingly, Hosea 2:15 alludes to this valley becoming “a door of hope,” indicating the possibility of redemption and restoration even from a place of great sorrow. This duality in naming serves to highlight the overarching biblical message that God’s judgment is rooted in His righteousness, yet He is also the God of reconciliation for those who turn to Him.

Conclusion

Achan’s story offers an instructive lesson on obedience, the gravity of sin, and communal responsibility in the biblical framework. The items he coveted were “accursed” or “devoted” precisely because they belonged solely to God’s purposes and were not for personal use. Israel’s defeat at Ai demonstrates how hidden disobedience can undermine an entire community’s mission.

From an archaeological standpoint, the evidence at Jericho supports many of the biblical details, and careful manuscript study affirms the reliability of these accounts throughout history. The narrative encourages reflection on the nature of accountability, the call to holiness, and the promise that even a valley of “trouble” can become, through divine intervention, a place of renewed hope for those who place their trust in God.