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Joshua Took Jericho and a Stolen Coat Cost Him Thirty-Six Men

Two spies lay flat under drying flax on a Jericho rooftop while the king's soldiers searched the river roads for them and found nothing.

Curated by Arthur · Told by Maggid ·
Table of Contents
  1. Two Men Under the Flax
  2. The River and the Last of the Manna
  3. Seven Circuits and a Shout
  4. Thirty-Six Men at Ai
  5. What Came Up Out of the Tent Floor
Joshua Took Jericho and a Stolen Coat Cost Him Thirty-Six Men Click for full size

Two Men Under the Flax

They walked into Jericho in daylight and nobody stopped them. Strangers came through all the time to gawk, so the men in the street took no notice of two more, and the two spent the afternoon looking at exactly what they had been sent to look at. Which stretches of wall were solid. Which were not. Which gates were weak enough to let an army through.

At dusk they went into an inn built against the wall and ordered supper. The king of Jericho was at his own supper when the report reached him. Hebrews. In the house of the woman Rahab. He sent men to take them and bring them to him for questioning under torture.

Rahab heard the soldiers coming up the street. She put the two spies on the roof and laid them flat under stalks of flax spread out to dry, and when the door opened she told the king's men that some strangers had eaten with her before sundown and gone, and that if they hurried they could still catch them. The soldiers went out along the roads toward the river and heard nothing and came back with nothing.

She brought the men down in the dark and made them swear. "When the city falls, my family stands in this house and lives. Hang scarlet threads in the window so your commander knows the door." They swore it, went out the window on a rope, and dropped down the outside of the wall.

The River and the Last of the Manna

Joshua was eighty-two years old and standing in front of a river he could not cross. The Jordan ran hard and there were no bridges over it and never had been. He had no ferry boats. If he stopped to build anything the Canaanites would come down on him while the timber was still green.

The priests carried the Ark down to the bank and went in first, and the water went out of the channel ahead of them. The Levites followed with the tabernacle and the vessels, and behind them came the whole nation by tribes with the women and children walking in the middle.

They camped at Gilgal, east of Jericho, and kept the Passover there on the fourteenth day. The next morning the manna did not come. Forty years of finding bread on the ground ended without a word of announcement, and the people went out and ate the grain of Canaan instead.

Seven Circuits and a Shout

Jericho shut itself. Nobody went out, nobody came in, and the gates stayed barred for weeks.

The fighting men walked around it once a day for six days while the priests blew the trumpets, and the men on the walls watched them do it and shouted down at them. On the seventh day they went around seven times. Then Joshua said, "Shout, for the Lord has delivered the whole city into our hands." The horns sounded and the whole nation roared at once and the walls came down flat, and every man went up over the rubble straight in front of him.

Everything inside was under the ban. Nothing was to be carried off and kept. The silver and the gold and the brass and the iron went into the treasury, and the rest of the city burned, and Joshua swore an oath over the ashes: cursed be the man who builds Jericho again, he will lay its foundation over his firstborn son and set up its gates over his youngest.

The war had a clause in it that the burning made easy to forget. The sentence on the seven nations lifted for any of them who turned from what they had been doing. Rahab and her household came out through that clause, and the scarlet threads were still hanging in the window when the wall around them fell.

Thirty-Six Men at Ai

The conquest was never meant to be finished in a season. God had said He would clear the country little by little rather than in one year, because a land emptied all at once goes wild, and the beasts breed in the abandoned towns faster than a new people can fill them. It was an arrangement built with room in it for a nation that was going to sin, and the sin came quickly.

Achan son of Carmi, of the tribe of Judah, went through the wreckage of Jericho and took something, and buried it in the floor of his tent, and said nothing.

Joshua, knowing none of this, sent scouts up to the next town. "Ai is small," they told him. "Do not march the whole army for it. Three thousand men will be enough." Three thousand men went up, and the men of Ai came out and fought them hard and killed thirty-six of them, and Israel ran.

Joshua tore his clothes and went down on his face in front of the Ark with the elders beside him and dust on all their heads, and he stayed there until evening. "Why did you bring this people over the Jordan? What am I going to say now that Israel has turned its back on its enemies? The Canaanites will hear this and they will come around us and cut off our name from the earth."

The answer came back with no comfort in it. "Get up. Why are you lying on your face. Israel has sinned and taken of the accursed thing, and I will not go out with them again until it is out of the camp."

What Came Up Out of the Tent Floor

Joshua called the whole nation together in the morning and brought out the Urim, and the lot came down on the tribe of Judah, and it came down inside Judah until it stopped on one man.

"Tell me, my son. What have you done."

Achan told him. A beautiful robe out of Shinar. Two hundred shekels of silver. A wedge of gold weighing fifty. He had seen them lying in the spoil and wanted them and picked them up, and they were in the ground under his tent.

They went and dug, and the robe came up out of the dirt with the soil still in its folds, in front of the camp, in the same week that thirty-six men had been buried in ground nobody had time to mark.


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From the tradition

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5 sources

The texts behind this telling. Some cards carry a translation of the source; others are our own retelling of it, and each card says which. Every card links out to the original.

Sifrei Devarim 50:2Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

Sifrei Devarim turns to Joshua and the Ark.

Then comes the phrase, "from before you." What does that even mean? Here, the Sifrei Devarim offers a beautiful image of gradual progress. "You will progressively increase," it says, "and they will progressively diminish." This isn't about instant annihilation; it's about a slow, steady displacement. Think of it like the verse in Exodus (23:30): "Little by little I will drive them out from before you." Or even (Exodus 23:21), "I will not drive them out from before you in one year." This incremental process, we learn, is deliberate.

R. Yitzchak emphasizes this point. It's not a sudden, violent expulsion, but a gradual unfolding of events.

Here’s where it gets even more interesting. R. Elazar b. Azaryah raises a profound question: if Israel is righteous, why would they fear wild animals? After all, doesn't the Book of Job (5:23) promise, "For with the stones of the field will be your covenant, and the animals of the field will make peace with you?" It’s a powerful image of harmony and divine protection. So, what gives?

The text anticipates a very important unasked question: if everything is supposed to go so swimmingly, why did Joshua have to go through all the trouble of conquering the land? Why the battles, the sieges, the struggles?

The answer, according to R. Elazar b. Azaryah, lies in the potential for Israel's own failings. If Israel sins, they become subject to the decree of "Little by little I will drive them out from before you." In other words, the gradual nature of the conquest wasn't just a divine plan; it was a consequence of Israel's own imperfections. The passage subtly suggests that God knew, even then, that Israel would stumble.

So, what does this all mean? It's a reminder that divine promises are often conditional. They're intertwined with our own actions and choices. The path to fulfillment isn't always a straight line; it's a winding road with its share of obstacles and setbacks. The gradual nature of progress, the constant struggle against opposing forces – these are not signs of failure, but rather inherent aspects of the human condition and the ongoing covenant between God and Israel. We learn that even divinely ordained events are affected by human choices. It's a sobering, but ultimately hopeful, message.

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Sifrei Devarim 51:1Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

It is often remembered as a clearly defined space, but the ancient texts offer a more nuanced, even dynamic, picture. It's not just about drawing lines on a map. It's about the Jewish people's relationship with the land, their responsibilities, and even the timing of their actions.

The Book of Deuteronomy (Devarim), chapter 11, verse 24, states: "Every place where the soles of your feet tread will be yours." Sounds pretty expansive. Like an open invitation to conquer the entire world! But is that really the intention?

Sifrei Devarim 51, a rabbinic commentary on Deuteronomy, digs deeper into this verse. If the verse is simply meant to define the borders of Eretz Yisrael, the Land of Israel, then why repeat what’s already written earlier in the same chapter? That earlier verse clearly states: "From the desert and the Lebanon, from the river, the river Euphrates, until the western sea shall be your border." So, what’s the new information here?

The Sifrei suggests that God is telling the Israelites that any place they conquer aside from those specifically defined borders will also belong to them. Okay, but that still sounds like a carte blanche to conquer anything, anywhere! Could they just go off conquering lands before they've even fully secured the Land of Israel itself?

That’s where the text gets really interesting. The Sifrei resolves this potential problem by pointing to the order of verses. First, it’s written, "and you will inherit nations greater and mightier than you," and only then does it say, "Every place where the soles of your feet tread shall be yours."

The reasoning is brilliant: God wants to ensure that the Land of Israel isn't polluted with the idolatrous practices of other nations while the Israelites are off gallivanting around, conquering other territories. Essentially, secure your home first! Purify it! Then, you have permission to expand outwards.

But what happens after they do conquer lands outside of Eretz Yisrael? Do the mitzvot, the commandments, still apply there? According to the Sifrei, the answer is yes. It draws a parallel using the phrase "shall be" in both contexts, implying that just as the mitzvot apply within the defined borders, so too they apply in these newly conquered territories. The word used is "shall be", or "hayah", which links the two rulings.

Now, things get even more fascinating. What about King David? We know he conquered Aram Naharayim and Aram Tzovah (regions in ancient Syria and Mesopotamia). But the mitzvot didn't seem to fully apply there. Why not?

The Sifrei offers a pretty blunt explanation: David didn't follow the Torah's instructions. The Torah said to conquer Eretz Yisrael first. David, however, jumped the gun. He hadn't even driven out the Yevussi (Jebusites), who were right there, close to Jerusalem!

The text imagines God saying to David: "If you couldn't even drive out those close to your palace, how could you turn back and conquer Aram Naharayim and Aram Tzovah!" It’s a powerful rebuke, highlighting the importance of prioritizing the core mission before expanding outwards.

So, what does this all mean for us today? It's not just a historical debate about ancient borders and military campaigns. It's a lesson about priorities, about responsibility, and about the proper order of things. It's about the importance of securing our foundations before reaching for more.

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Jasher 88Book of Jasher

Retold in our words. Read the original at the link below.The Book of Jasher, J. H. Parry edition (1887) · Public Domain

The story continues, of course! And Chapter 88 of the Book of Jasher to see what happened as the Israelites finally entered the Promised Land under the leadership of Joshua.

The Book of Jasher (or, in Hebrew, Sefer haYashar) is an ancient text referenced in the Bible itself – (Joshua 10:13) and (2 (Samuel 1:1)8) both mention it. While not considered part of the canonical Hebrew Bible, it’s a fascinating source for expanding on biblical narratives and exploring Jewish history and legend.

So, what does Chapter 88 tell us?

Well, right after Moses' death, God speaks to Joshua, son of Nun, with a powerful message: "Rise up and pass the Jordan to the land which I have given to the children of Israel..Every place upon which the sole of your feet shall tread shall belong to you." It’s a bold declaration, a promise of inheriting the land flowing with milk and honey. God reassures Joshua, "As I was with Moses, so will I be with thee." But there's a condition: Joshua must be strong and courageous, observing all the laws that Moses commanded, turning neither to the right nor to the left. In other words, stick to the path, and success will follow.

Joshua, now the leader, gets right to work. He commands his officers to prepare the people for crossing the Jordan River in just three days. He also sends two spies to scout out the city of Jericho. They return with good news: "The Lord has delivered the whole land into our hand, and the inhabitants thereof are melted with fear because of us." Talk about a confidence boost!

The Israelites cross the Jordan on the tenth day of the first month and camp in Gilgal, near Jericho. They celebrate Passover, remembering their liberation from Egypt, as prescribed in the law of Moses. And here's a significant moment: the manna, the miraculous food that sustained them in the desert, ceases. Now, they'll eat the produce of the land of Canaan. A new chapter begins.

Jericho, however, is a problem. It's tightly shut up, no one going in or out. So, God gives Joshua a rather unconventional battle plan. For six days, the fighting men are to march around the city once a day, priests blowing trumpets. On the seventh day, they march around seven times. Then, at the sound of the trumpet, the people are to shout, and…the walls will fall down.

Sound a bit… unbelievable? Yet, that's exactly what happens! Joshua follows God's instructions to the letter. On the seventh day, after the seventh circuit, he commands the people to shout. "…the walls of Jericho fell down," the verse says, "and all the people went up, every man straight before him, and they took the city."

But there's a catch. Everything in the city is to be considered accursed, or herem in Hebrew, meaning devoted to God for destruction. The people are warned not to take anything for themselves, lest they bring a curse upon the camp. All the silver, gold, brass, and iron are to be consecrated to the Lord's treasury. They utterly destroy everything in Jericho, man, woman, young, old, even the animals. Only the precious metals are spared for the treasury.

Joshua then pronounces a curse: whoever rebuilds Jericho will lay its foundation with the loss of his firstborn son and set up its gates at the cost of his youngest. A pretty serious warning!

Tragedy strikes. Someone disobeys. Achan, from the tribe of Judah, takes some of the accursed things – a beautiful garment, silver, and gold – and hides them in his tent. This act brings the anger of the Lord upon Israel.

Next, Joshua sends men to scout out the city of Ai. They report that it's a small city, easily taken with just a few thousand men. But in the ensuing battle, the Israelites are defeated, and thirty-six men are killed. This is a major blow, and Joshua is devastated. He tears his clothes, falls to the ground, and cries out to God, "Why, O Lord, didst thou bring this people over the Jordan?"

God reveals the reason: the Israelites have sinned by taking the accursed things. He demands that they destroy the accursed things from among them, or He will no longer be with them. Joshua assembles the people and uses the Urim (a method of divination using sacred lots) to identify the guilty party. The lot falls on Achan.

Achan confesses: he saw the beautiful garment, the silver, and the gold, and he coveted them. He admits to hiding them in his tent. Joshua retrieves the stolen items and brings Achan, his family, and all his possessions to the Valley of Achor. There, they are burned with fire, and Achan is stoned to death. The place is named the Valley of Achor (meaning "trouble") because Achan’s sin brought trouble upon Israel. Only then is the Lord's anger appeased.

With the sin purged, God assures Joshua of victory over Ai. He instructs Joshua to set an ambush. Joshua follows God's plan. The Israelites pretend to flee, drawing the men of Ai out of their city. The hidden Israelite soldiers then seize the undefended city and set it on fire. Trapped between the two Israelite forces, the men of Ai are utterly destroyed. The king of Ai is hanged.

The Israelites take the cattle and spoil of the city for themselves, as God permitted. The total number of people killed in Ai is twelve thousand.

Word spreads about the Israelites' victories at Jericho and Ai. The kings of Canaan band together to fight against Israel. However, the inhabitants of Gibeon, fearing for their lives, resort to trickery. They pretend to be from a distant land and ask Joshua to make a covenant with them. Joshua and the Israelite leaders, without consulting God, make a treaty of peace with them.

Later, they discover that the Gibeonites are actually their neighbors. The Israelites are bound by their oath not to kill them, so they make them hewers of wood and drawers of water, essentially turning them into servants.

When Adonizedek, king of Jerusalem, hears about Gibeon's alliance with Israel, he gathers four other kings to attack Gibeon. The Gibeonites appeal to Joshua for help. Joshua and his army march all night and surprise the five kings.

The Lord throws the Amorite kings into a panic and the Israelites inflict heavy losses, pursuing them to Beth Horon. As they flee, God sends hailstones from heaven, killing more of them than the Israelites do with their swords.

And then comes one of the most famous moments in the Book of Joshua. As the day is drawing to a close, and the Israelites are still pursuing their enemies, Joshua cries out, "Sun, stand thou still upon Gibeon; and thou moon in the valley of Ajalon; until the nation shall have avenged itself upon its enemies."

And the sun stands still! The text says it remained in the middle of the heavens for "six and thirty moments," and the moon also stood still. "There was no day like that," the Book of Jasher proclaims, "before it or after it, that the Lord hearkened to the voice of a man, for the Lord fought for Israel." A truly miraculous event.

So, what do we take away from this chapter? It's a story of faith, obedience, and the consequences of disobedience. We see the incredible power of God at work, but also the very human struggles of the Israelites as they navigate their new land. Joshua emerges as a strong leader, but even he makes mistakes, highlighting the importance of always seeking divine guidance. The journey is far from over.

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Antiquities V.1Antiquities of the Jews (Josephus)

Retold in our words. Read the original at the link below.Antiquities of the Jews, trans. William Whiston · Public Domain

Joshua inherited an impossible job, replace the greatest prophet in history and lead a nation of former slaves into enemy territory. According to Josephus, he did not hesitate for a single day.

The moment the thirty-day mourning for Moses ended, Joshua ordered the Israelites to mobilize. He dispatched spies to Jericho, the first fortified city standing in their path. These men slipped inside undetected and surveyed every weak point in the walls. When the king of Jericho got word that Hebrew spies were hiding in the inn of a woman named Rahab, he sent soldiers to seize them. But Rahab hid the men under stalks of flax drying on her roof and lied to the king's messengers. In exchange, the spies swore to spare her family when the city fell. She was to hang scarlet threads from her window as a signal.

The Jordan River itself posed the first great obstacle. It ran strong, with no bridges and no ferry boats. But God parted the waters. The priests carrying the Ark entered first, and the river dried up before them, just as the Red Sea had dried up for Moses a generation earlier (Joshua 3:15-17). Josephus notes that the Israelites crossed on the very day that the river was at flood stage, making the miracle unmistakable.

Then came Jericho. Joshua ordered the Ark carried around the city walls for six days, with priests blowing rams' horns. On the seventh day, they circled seven times. The walls collapsed. And the Israelites poured in, destroying everything except Rahab and her household, exactly as promised (Joshua 6:20-25).

What followed was a relentless campaign across Canaan. Joshua defeated thirty-one kings in total. He burned Hazor to the ground. He conquered the hill country, the Negev, and the coastal lowlands. Josephus describes the Gibeonites tricking Joshua into a peace treaty by disguising themselves as travelers from a distant land, wearing worn-out shoes and carrying moldy bread. When Joshua discovered the deception, he honored the treaty anyway but made them servants.

At the end of twenty-five years of leadership, Joshua gathered the people at Shechem and delivered his final warning: everything you have came from God. Forget that, and you will lose it all. He died at 110 years old and was buried at Timnah in the territory of Ephraim. Eleazar the high priest died around the same time, passing the priesthood to his son Phineas.

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Sifrei Devarim 202:1Sifrei Devarim

Retold in our words. Read the original at the link below.Sifrei by Rabbi Shraga Silverstein · CC-BY

The Sifrei Devarim, a collection of legal interpretations on Deuteronomy, really digs into this. the story turns to (Deuteronomy 20:16): "But from the cities of these people… you shall not allow any soul to live." Sounds pretty definitive. The Sifrei emphasizes that this means slaying them "by the sword." No ambiguity there.

Then, the very next verse (Deuteronomy 20:17) says, "But you shall utterly destroy them." Now, this raises a question. Does "utterly destroy" mean we also can't take any spoils from their cities? The Sifrei anticipates this question. It points to (Deuteronomy 6:11), "and houses full of all good," to clarify that taking the spoils was permitted. Okay, so destruction of life, but not necessarily of property. It seems there was a line.

Who exactly were these people we were commanded to wipe out? The text lists "the Chitti, the Emori, the Canaani, etc." But the Sifrei adds another group: the Girgashi. How does it do this? By linking the list to the phrase, "as the L-rd your G-d commanded you." This inclusion highlights the comprehensiveness of the divine command. No one gets a pass.

So, complete annihilation.

(Deuteronomy 20:18) states the reason for all of this: "So that they not teach you to do according to all their abominations." And here's the kicker. The Sifrei derives a crucial lesson from this verse. It teaches us that if these nations repented, they were not to be killed. This isn't just about military conquest. It’s about preventing spiritual corruption. The ultimate goal wasn’t simply physical destruction, but spiritual safeguarding. If the people chose a different path, a path away from what were considered "abominations," then the decree of annihilation was lifted. Repentance, teshuva, could alter destiny.

What does this tell us? Perhaps that even within seemingly absolute commandments, there’s room for nuance, for repentance, for the possibility of change. Even in the heat of conquest, the door to redemption remained open. It is up to us to see that door, and what it means for ourselves.

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