1 Joshua the son of Nun secretly sent two men out of Shittim as spies, saying, “Go, view the land, including Jericho.” They went and came into the house of a prostitute whose name was Rahab, and slept there.
2 The king of Jericho was told, “Behold, men of the children of Israel came in here tonight to spy out the land.”
3 Jericho’s king sent to Rahab, saying, “Bring out the men who have come to you, who have entered into your house; for they have come to spy out all the land.”
4 The woman took the two men and hid them. Then she said, “Yes, the men came to me, but I didn’t know where they came from.
5 About the time of the shutting of the gate, when it was dark, the men went out. Where the men went, I don’t know. Pursue them quickly. You may catch up with them.”
6 But she had brought them up to the roof, and hidden them under the stalks of flax which she had laid in order on the roof.
7 The men pursued them along the way to the fords of the Jordan River. As soon as those who pursued them had gone out, they shut the gate.
8 Before they had lain down, she came up to them on the roof.
9 She said to the men, “I know that Yahweh has given you the land, and that the fear of you has fallen upon us, and that all the inhabitants of the land melt away before you.
10 For we have heard how Yahweh dried up the water of the Red Sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, who were beyond the Jordan, to Sihon and to Og, whom you utterly destroyed.
11 As soon as we had heard it, our hearts melted, and there wasn’t any more spirit in any man, because of you: for Yahweh your God, he is God in heaven above, and on earth beneath.
12 Now therefore, please swear to me by Yahweh, since I have dealt kindly with you, that you also will deal kindly with my father’s house, and give me a true sign;
13 and that you will save alive my father, my mother, my brothers, and my sisters, and all that they have, and will deliver our lives from death.”
14 The men said to her, “Our life for yours, if you don’t talk about this business of ours; and it shall be, when Yahweh gives us the land, that we will deal kindly and truly with you.”
15 Then she let them down by a cord through the window; for her house was on the side of the wall, and she lived on the wall.
16 She said to them, “Go to the mountain, lest the pursuers find you. Hide yourselves there three days, until the pursuers have returned. Afterward, you may go your way.”
17 The men said to her, “We will be guiltless of this your oath which you’ve made us to swear.
18 Behold, when we come into the land, tie this line of scarlet thread in the window which you used to let us down. Gather to yourself into the house your father, your mother, your brothers, and all your father’s household.
19 It shall be that whoever goes out of the doors of your house into the street, his blood will be on his head, and we will be guiltless. Whoever is with you in the house, his blood shall be on our head, if any hand is on him.
20 But if you talk about this business of ours, then we shall be guiltless of your oath which you’ve made us to swear.”
21 She said, “Let it be as you have said.” She sent them away, and they departed. Then she tied the scarlet line in the window.
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
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Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Joshua 2:1–7Now those that met them took no notice of them when they saw them, and supposed they were only strangers, who used to be very curious in observing everything in the city, and did not take them for enemies; but at even they retired to a certain inn that was near to the wall, whither they went to eat their supper; which supper when they had done, and were considering how to get away, information was given to the king as he was at supper, that there were some persons come from the Hebrews' camp to view the city as spies, and that they were in the inn kept by Rahab, and were very solicitous that they might not be discovered. … As soon as Rahab understood that these messengers were coming, she hid the spies under stalks of flax, which were laid to dry on the top of her house; and said to the messengers that were sent by the king, that certain unknown strangers had supped with her a little before sun-setting, and were gone away, who might easily be taken, if they were any terror to the city, or likely to bring any danger to the king.
Now those that met them took no notice of them when they saw them, and supposed they were only strangers, who used to be very curious in observing everything in the city, and did not take them for enemies; but at even they retired to a certain inn that was near to the wall, whither they went to eat their supper; which supper when they had done, and were considering how to get away, information was given to the king as he was at supper, that there were some persons come from the Hebrews' camp to view the city as spies, and that they were in the inn kept by Rahab, and were very solicitous that they might not be discovered. … As soon as Rahab understood that these messengers were coming, she hid the spies under stalks of flax, which were laid to dry on the top of her house; and said to the messengers that were sent by the king, that certain unknown strangers had supped with her a little before sun-setting, and were gone away, who might easily be taken, if they were any terror to the city, or likely to bring any danger to the king.
Josephus, Antiquities of the Jews, Antiquities 5.1.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Joshua 2:4–6As to the falsehood, we must admit that though it was done for a good purpose, it was not free from fault. For those who hold what is called a dutiful lie … to be altogether excusable, do not sufficiently consider how precious truth is in the sight of God. Therefore, although our purpose, be to assist our brethren, to consult for their safety and relieve them, it never can be lawful to lie, because that cannot be right which is contrary to the nature of God. And God is truth. And still the act of Rahab is not devoid of the praise of virtue, although it was not spotlessly pure. For it often happens that while the saints study to hold the right path, they deviate into circuitous courses. … Rahab also does wrong when she falsely declares that the messengers were gone, and yet the principal action was agreeable to God, because the bad mixed up with the good was not imputed. On the whole, it was the will of God that the spies should be delivered, but he did not approve of saving their life by falsehood.
As to the falsehood, we must admit that though it was done for a good purpose, it was not free from fault. For those who hold what is called a dutiful lie … to be altogether excusable, do not sufficiently consider how precious truth is in the sight of God. Therefore, although our purpose, be to assist our brethren, to consult for their safety and relieve them, it never can be lawful to lie, because that cannot be right which is contrary to the nature of God. And God is truth. And still the act of Rahab is not devoid of the praise of virtue, although it was not spotlessly pure. For it often happens that while the saints study to hold the right path, they deviate into circuitous courses. … Rahab also does wrong when she falsely declares that the messengers were gone, and yet the principal action was agreeable to God, because the bad mixed up with the good was not imputed. On the whole, it was the will of God that the spies should be delivered, but he did not approve of saving their life by falsehood.
John Calvin, Commentaries, on 2:4–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 2:1–6How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. … she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. … By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, … that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot.
How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. … she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. … By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, … that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot.
Matthew Henry, Commentary on the Whole Bible, on 2:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 2:4–5It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. … If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, … None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. … Yet divines generally conceive that it was a sin, … but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying
It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. … If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, … None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. … Yet divines generally conceive that it was a sin, … but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying
Matthew Henry, Commentary on the Whole Bible, on 2:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Joshua 2:1Among the ancients women generally kept houses of entertainment, and among the Egyptians and Greeks this was common. … All these circumstances considered, I am fully satisfied that the term זונה zonah in the text, which we translate harlot, should be rendered tavern or inn-keeper, or hostess. … this very Rahab, whom we call a harlot, was actually married to Salmon, a Jewish prince, see Mat 1:5. … the Chaldee Targum understood the term, and has therefore translated it … a woman, a Tavern-Keeper. That this is the true sense many eminent men are of opinion … But it is most likely that she was a single woman or a widow, who got her bread honestly by keeping a house of entertainment for strangers.
Among the ancients women generally kept houses of entertainment, and among the Egyptians and Greeks this was common. … All these circumstances considered, I am fully satisfied that the term זונה zonah in the text, which we translate harlot, should be rendered tavern or inn-keeper, or hostess. … this very Rahab, whom we call a harlot, was actually married to Salmon, a Jewish prince, see Mat 1:5. … the Chaldee Targum understood the term, and has therefore translated it … a woman, a Tavern-Keeper. That this is the true sense many eminent men are of opinion … But it is most likely that she was a single woman or a widow, who got her bread honestly by keeping a house of entertainment for strangers.
Adam Clarke, Commentary on the Holy Bible, on 2:1; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Joshua 2:11This confession of the true God is amazingly full, and argues considerable light and information. As if she had said, “I know your God to be omnipotent and omnipresent:” and in consequence of this faith she hid the spies, and risked her own life in doing it. But how had she this clear knowledge of the Divine nature? 1. Possibly the knowledge of the true God was general in the earth at this time, … 2. Or she received this instruction from the spies, with whom she appears to have had a good deal of conversation; or, 3. She had it from a supernatural influence of God upon her own soul. She probably made a better use of the light she had received than the rest of her countrymen, and God increased that light.
This confession of the true God is amazingly full, and argues considerable light and information. As if she had said, “I know your God to be omnipotent and omnipresent:” and in consequence of this faith she hid the spies, and risked her own life in doing it. But how had she this clear knowledge of the Divine nature? 1. Possibly the knowledge of the true God was general in the earth at this time, … 2. Or she received this instruction from the spies, with whom she appears to have had a good deal of conversation; or, 3. She had it from a supernatural influence of God upon her own soul. She probably made a better use of the light she had received than the rest of her countrymen, and God increased that light.
Adam Clarke, Commentary on the Holy Bible, on 2:11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Joshua 2:18–21she bound the scarlet line in the window--probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red color made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people.
she bound the scarlet line in the window--probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red color made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.
Joshua 2
Joshua 2:1–21, World English Bible
Joshua 2 in the Bible · Told in the Story: Chapter 1, Rahab and the Spies
What others have written
7 passages from writers of 2 traditions, in their own words, each with their dates and tradition. The site doesn’t say who is right: read them beside the verses. About these
Oldest first.
Josephus37–c. 100JewishAntiquities of the Jews · on Joshua 2:1–7Now those that met them took no notice of them when they saw them, and supposed they were only strangers, who used to be very curious in observing everything in the city, and did not take them for enemies; but at even they retired to a certain inn that was near to the wall, whither they went to eat their supper; which supper when they had done, and were considering how to get away, information was given to the king as he was at supper, that there were some persons come from the Hebrews' camp to view the city as spies, and that they were in the inn kept by Rahab, and were very solicitous that they might not be discovered. … As soon as Rahab understood that these messengers were coming, she hid the spies under stalks of flax, which were laid to dry on the top of her house; and said to the messengers that were sent by the king, that certain unknown strangers had supped with her a little before sun-setting, and were gone away, who might easily be taken, if they were any terror to the city, or likely to bring any danger to the king.
Josephus, Antiquities of the Jews, Antiquities 5.1.2; translated by William Whiston (1737); the text of Project Gutenberg. The edition
A Jewish priest from Jerusalem who fought Rome in the war of 66–70 and afterwards wrote the history of his people for Greek readers.
John Calvin1509–1564ReformedCommentaries · on Joshua 2:4–6As to the falsehood, we must admit that though it was done for a good purpose, it was not free from fault. For those who hold what is called a dutiful lie … to be altogether excusable, do not sufficiently consider how precious truth is in the sight of God. Therefore, although our purpose, be to assist our brethren, to consult for their safety and relieve them, it never can be lawful to lie, because that cannot be right which is contrary to the nature of God. And God is truth. And still the act of Rahab is not devoid of the praise of virtue, although it was not spotlessly pure. For it often happens that while the saints study to hold the right path, they deviate into circuitous courses. … Rahab also does wrong when she falsely declares that the messengers were gone, and yet the principal action was agreeable to God, because the bad mixed up with the good was not imputed. On the whole, it was the will of God that the spies should be delivered, but he did not approve of saving their life by falsehood.
John Calvin, Commentaries, on 2:4–6; Calvin Translation Society (Edinburgh, 1843–1855); the text of the Free Use Bible API. The edition
The French reformer of Geneva, from whose teaching the Reformed and Presbyterian churches come.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 2:1–6How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. … she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. … By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, … that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot.
Matthew Henry, Commentary on the Whole Bible, on 2:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Matthew Henry1662–1714English PresbyterianCommentary on the Whole Bible · on Joshua 2:4–5It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. … If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, … None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. … Yet divines generally conceive that it was a sin, … but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying
Matthew Henry, Commentary on the Whole Bible, on 2:1–7; 1706–1714; the text of the Free Use Bible API. The edition
An English Presbyterian minister whose commentary on the whole Bible Protestants have read for three centuries.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Joshua 2:1Among the ancients women generally kept houses of entertainment, and among the Egyptians and Greeks this was common. … All these circumstances considered, I am fully satisfied that the term זונה zonah in the text, which we translate harlot, should be rendered tavern or inn-keeper, or hostess. … this very Rahab, whom we call a harlot, was actually married to Salmon, a Jewish prince, see Mat 1:5. … the Chaldee Targum understood the term, and has therefore translated it … a woman, a Tavern-Keeper. That this is the true sense many eminent men are of opinion … But it is most likely that she was a single woman or a widow, who got her bread honestly by keeping a house of entertainment for strangers.
Adam Clarke, Commentary on the Holy Bible, on 2:1; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Adam Clarkec. 1760–1832MethodistCommentary on the Holy Bible · on Joshua 2:11This confession of the true God is amazingly full, and argues considerable light and information. As if she had said, “I know your God to be omnipotent and omnipresent:” and in consequence of this faith she hid the spies, and risked her own life in doing it. But how had she this clear knowledge of the Divine nature? 1. Possibly the knowledge of the true God was general in the earth at this time, … 2. Or she received this instruction from the spies, with whom she appears to have had a good deal of conversation; or, 3. She had it from a supernatural influence of God upon her own soul. She probably made a better use of the light she had received than the rest of her countrymen, and God increased that light.
Adam Clarke, Commentary on the Holy Bible, on 2:11; 1810–1826; the text of the Free Use Bible API. The edition
A Methodist preacher and scholar from Ulster, whose commentary on the whole Bible took him nearly forty years.
Jamieson, Fausset and Brownpublished 1871Presbyterian and AnglicanA Commentary, Critical and Explanatory, on the Old and New Testaments · on Joshua 2:18–21she bound the scarlet line in the window--probably soon after the departure of the spies. It was not formed, as some suppose, into network, as a lattice, but simply to hang down the wall. Its red color made it conspicuous, and it was thus a sign and pledge of safety to Rahab's house, as the bloody mark on the lintels of the houses of the Israelites in Egypt to that people.
Jamieson, Fausset and Brown, A Commentary, Critical and Explanatory, on the Old and New Testaments, on 2:21; 1871; the text of the Free Use Bible API. The edition
Three ministers, two Scottish Presbyterians and an Irish Anglican, whose commentary on the whole Bible was written to be short and plain.