English Standard Version
And I and all the people who are with me will approach the city. And when they come out against us just as before, we shall flee before them.
King James Bible
And I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them,
American Standard Version
and I, and all the people that are with me, will approach unto the city. And it shall come to pass, when they come out against us, as at the first, that we will flee before them;
But I and the rest of the multitude which is with me; will approach on the contrary side against the city. And when they shall come out against us, we will flee, and turn our backs, as we did before:
English Revised Version
and I, and all the people that are with me, will approach unto the city: and it shall come to pass, when they come out against us, as at the first, that we will flee before them;
Webster's Bible Translation
And I, and all the people that are with me, will approach to the city: and it shall come to pass when they come out against us, as at the first, that we will flee before them,
Joshua 8:5 Parallel
CommentaryKeil and Delitzsch Biblical Commentary on the Old Testament
Then Joshua and all Israel, i.e., the whole nation in the person of its heads or representatives, took Achan, together with the things which he had purloined, and his sons and daughters, his cattle, and his tent with all its furniture, and brought them into the valley of Achor, where they stoned them to death and then burned them, after Joshua had once more pronounced this sentence upon him in the place of judgment: "How hast thou troubled us" (עכר, as in Joshua 6:18, to bring into trouble)! "The Lord will trouble thee this day." It by no means follows from the expression "stoned him" in Joshua 7:25, that Achan only was stoned. The singular pronoun is used to designate Achan alone, as being the principal person concerned. But it is obvious enough that his children and cattle were stoned, from what follows in the very same verse: "They burned them (the persons stoned to death, and their things) with fire, and heaped up stones upon them." It is true that in Deuteronomy 24:16 the Mosaic law expressly forbids the putting to death of children for their fathers' sins; and many have imagined, therefore, that Achan's sons and daughters were simply taken into the valley to be spectators of the punishment inflicted upon the father, that it might be a warning to them. But for what reason, then, were Achan's cattle (oxen, sheep, and asses) taken out along with him? Certainly for no other purpose than to be stoned at the same time as he. The law in question only referred to the punishment of ordinary criminals, and therefore was not applicable at all to the present case, in which the punishment was commanded by the Lord himself. Achan had fallen under the ban by laying hands upon what had been banned, and consequently was exposed to the same punishment as a town that had fallen away to idolatry (Deuteronomy 13:16-17). The law of the ban was founded upon the assumption, that the conduct to be punished was not a crime of which the individual only was guilty, but one in which the whole family of the leading sinner, in fact everything connected with him, participated. Thus, in the case before us, the things themselves had been abstracted from the booty by Achan alone; but he had hidden them in his tent, buried them in the earth, which could hardly have been done so secretly that his sons and daughters knew nothing of it. By so doing he had made his family participators in his theft; they therefore fell under the ban along with him, together with their tent, their cattle, and the rest of their property, which were all involved in the consequences of his crime. The clause בּאבנים אתם ויּסקלוּ does not refer to the stoning as a capital punishment, but to the casting of stones upon the bodies after they were dead and had been burned, for the purpose of erecting a heap of stones upon them as a memorial of the disgrace (vid., Joshua 8:29; 2 Samuel 18:17). - In Joshua 7:26, the account of the whole affair closes with these two remarks: (1) That after the punishment of the malefactor the Lord turned from the fierceness of His anger; and (2) That the valley in which Achan suffered his punishment received the name of Achor (troubling) with special reference to the fact that Joshua had described his punishment as well as Achan's sin as עכר (troubling: see Joshua 7:25), and that it retained this name down to the writer's own time. With regard to the situation of this valley, it is evident from the word ויּעלוּ in Joshua 7:24 that it was on higher ground than Gilgal and Jericho, probably in one of the ranges of hills that intersect the plain of Jericho, and from Joshua 15:7, where the northern border of the possessions of Judah is said to have passed through this valley, that it is to be looked for to the south of Jericho. The only other places in which there is any allusion to this event are Hosea 2:17 and Isaiah 65:10.
Treasury of Scripture Knowledge
that we will
And they will come out after us, until we have drawn them away from the city. For they will say, 'They are fleeing from us, just as before.' So we will flee before them.
And the people of Benjamin said, "They are routed before us, as at the first." But the people of Israel said, "Let us flee and draw them away from the city to the highways."
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ESV Text Edition: 2016. The Holy Bible, English Standard Version® copyright © 2001 by Crossway Bibles, a publishing ministry of Good News Publishers.