Then Joshua son of Nun
The name "Joshua" is derived from the Hebrew "Yehoshua," meaning "Yahweh is salvation." Joshua, the successor of Moses, is a pivotal figure in the history of Israel, leading the Israelites into the Promised Land. His lineage as the "son of Nun" connects him to the tribe of Ephraim, one of the tribes of Israel. This introduction sets the stage for Joshua's leadership and the divine mission he is about to undertake.

secretly sent two spies
The act of sending spies "secretly" underscores the strategic and cautious approach Joshua takes in fulfilling God's command. The Hebrew word for "secretly" can imply discretion and wisdom, reflecting Joshua's understanding of the need for careful planning. This mirrors the earlier reconnaissance mission in Numbers 13, but with a more focused and faithful intent.

from Shittim
Shittim, also known as Abel-Shittim, was the last encampment of the Israelites before crossing the Jordan River into Canaan. The name means "acacias," referring to the trees that grew in the area. This location is significant as it represents a place of preparation and transition, where the Israelites were poised to enter the land promised to them by God.

saying, 'Go, look over the land, especially Jericho.'
Joshua's command to "look over the land" indicates a thorough and strategic assessment of the territory. The emphasis on "especially Jericho" highlights the city's importance as a fortified stronghold and gateway to Canaan. Jericho's walls were renowned, and its conquest would be a significant psychological and military victory for the Israelites.

So they went and entered the house of a prostitute named Rahab
The spies' entrance into "the house of a prostitute named Rahab" is a profound moment in the narrative. Rahab's profession and her subsequent role in aiding the Israelites reveal God's grace and the inclusion of Gentiles in His redemptive plan. The Hebrew term for "prostitute" can also mean "innkeeper," suggesting her home was a place where travelers lodged, making it a strategic choice for the spies.

and stayed there
The decision to "stay there" signifies a divine appointment, as Rahab becomes a key ally in the Israelites' conquest of Jericho. Her faith and actions lead to her inclusion in the genealogy of Jesus (Matthew 1:5), demonstrating God's ability to use unexpected individuals for His purposes. This phrase encapsulates the theme of divine providence and the unfolding of God's plan through human history.

And it was reported
The phrase indicates a communication or message that was delivered to the king. In the Hebrew text, the word used here is "נאמר" (ne'emar), which means "it was said" or "it was told." This suggests a network of informants or a vigilant watch over the city, highlighting the tension and alertness in Jericho as Israel approached. The vigilance of the city reflects the fear and anticipation of the Israelites' arrival, as their reputation had preceded them.

to the king of Jericho
Jericho was a significant city in Canaan, and its king would have been a central figure in the defense and governance of the city. The title "king" (Hebrew: "מלך", melech) indicates a ruler with authority and responsibility over the city-state. Historically, Jericho is one of the oldest inhabited cities, and its strategic location made it a key target for the Israelites. The king's involvement underscores the seriousness of the situation and the perceived threat from the Israelites.

Behold
This word is used to draw attention to the importance or urgency of the message. In Hebrew, "הנה" (hinneh) is often used to emphasize the significance of what follows. It serves as a call to focus on the critical nature of the report, indicating that the presence of the Israelite spies was a matter of great concern.

some men of Israel
The phrase identifies the individuals as belonging to the nation of Israel. The term "men" (Hebrew: "אנשים", anashim) is generic but significant, as it implies representatives or agents acting on behalf of the larger community. Israel, at this point, was a nation on the move, fulfilling God's promise to Abraham regarding the land of Canaan. The mention of "Israel" connects the spies to the larger narrative of God's covenant and the unfolding of His divine plan.

have come here tonight
The timing of the spies' arrival, "tonight," suggests stealth and urgency. The Hebrew word for "tonight" (לילה, laylah) indicates the cover of darkness, which was likely chosen to avoid detection. This reflects the strategic and covert nature of their mission. The night often symbolizes a time of uncertainty and danger, yet it is also a time when God's providence can be at work unseen.

to spy out the land
The purpose of the spies' mission is clearly stated: to gather intelligence about the land. The Hebrew verb "לרגל" (laregel) means "to spy" or "to scout," indicating a reconnaissance mission. This action is part of a larger divine strategy to take possession of the Promised Land. The act of spying underscores the need for wisdom, discernment, and preparation in fulfilling God's promises. It also highlights the tension between human effort and divine intervention in the unfolding of God's plan for His people.

So the king of Jericho
The mention of the "king of Jericho" situates this narrative within a historical and political context. Jericho was a fortified city, one of the oldest known in the world, strategically located in the Jordan Valley. The king's authority and concern reflect the city's significance and the threat perceived from the Israelites. The Hebrew word for "king" (מֶלֶךְ, melek) denotes a ruler with sovereign power, emphasizing the gravity of the situation as the king himself is involved.

sent word to Rahab
Rahab, a Canaanite woman, plays a pivotal role in this narrative. Her mention here is significant, as it highlights God's use of unexpected individuals to fulfill His purposes. The phrase "sent word" indicates a formal communication, suggesting the urgency and seriousness of the king's command. Rahab's inclusion in the biblical narrative underscores themes of redemption and divine providence, as she later becomes an ancestor of Jesus Christ (Matthew 1:5).

Bring out the men
The king's command to "bring out the men" reflects the immediate threat perceived by the city of Jericho. The Hebrew verb used here (יָצָא, yatsa) means to go out or bring forth, indicating a demand for action. This phrase sets the stage for Rahab's courageous decision to protect the spies, demonstrating her faith and aligning herself with God's people.

who came to you and entered your house
This phrase highlights the clandestine nature of the spies' mission. The king's knowledge of their presence suggests a well-organized intelligence network within Jericho. The act of entering Rahab's house signifies a breach of security, yet it also becomes a place of refuge and divine intervention. The house, in biblical symbolism, often represents a place of safety and covenant, foreshadowing Rahab's role in the salvation narrative.

for they have come to spy out the whole land
The purpose of the spies' mission is explicitly stated here: to "spy out the whole land." The Hebrew root for "spy" (רָגַל, ragal) implies careful observation and reconnaissance. This mission is part of God's larger plan to give the Israelites the Promised Land. The phrase underscores the tension between human plans and divine sovereignty, as God orchestrates events to fulfill His promises to Israel.

But the woman
The woman referred to here is Rahab, a Canaanite prostitute living in Jericho. Her inclusion in the biblical narrative is significant, as it highlights God's grace and the theme of redemption. Despite her background, Rahab plays a crucial role in the Israelite conquest of Jericho. Her actions demonstrate that God can use anyone, regardless of their past, to fulfill His purposes.

had taken the two men
The two men are Israelite spies sent by Joshua to scout the land, especially Jericho. This mission was crucial for the Israelites as they prepared to enter the Promised Land. The act of Rahab taking them in signifies her willingness to align herself with the God of Israel, even at great personal risk. It underscores the theme of faith and courage in the face of danger.

and hidden them
Rahab's decision to hide the spies is an act of defiance against her own people and a demonstration of her faith in the God of Israel. The Hebrew root for "hidden" (טָמַן, tamán) implies a deliberate and careful action. This act of protection is pivotal, as it ensures the safety of the spies and the success of their mission. It also foreshadows the protection and salvation Rahab herself will receive.

So she said
Rahab's words are a strategic and courageous response to the king's men. Her speech reflects wisdom and quick thinking, qualities that are often highlighted in biblical narratives as gifts from God. Her ability to speak convincingly and protect the spies is a testament to her resourcefulness and faith.

'Yes, the men came to me
Rahab acknowledges the presence of the spies, which is a partial truth. This admission is part of her strategy to mislead the king's men without outright denying the spies' presence. Her words reflect a tension between truth and deception, raising questions about the morality of her actions. From a conservative Christian perspective, her actions are often seen as justified by her faith and the greater good she serves.

but I did not know where they had come from
This statement is a calculated lie, intended to protect the spies. In the context of ancient Near Eastern culture, hospitality was a sacred duty, and Rahab's actions can be seen as an extension of this cultural norm. Her deception is often viewed through the lens of her faith and the ultimate outcome of her actions, which contribute to the fulfillment of God's promises to Israel. This phrase highlights the complexity of moral decisions and the sovereignty of God in using imperfect people to achieve His divine purposes.

At dusk
The phrase "at dusk" refers to the time of day when the sun is setting, marking the transition from day to night. In the Hebrew context, this time was significant as it often symbolized a period of change or transition. Biblically, dusk can represent a time of uncertainty or danger, as the cover of darkness can provide both protection and risk. In the narrative of Joshua, this time is crucial as it sets the stage for the spies' escape, highlighting God's providence in using even the natural order to fulfill His purposes.

when it was time to shut the gate
The shutting of the city gates at dusk was a common practice in ancient cities for security reasons. This phrase underscores the urgency and tension in the narrative. Historically, city gates were vital for protection against invaders and were typically closed at night. The timing of the spies' arrival and departure is critical, emphasizing God's perfect timing and the importance of obedience to His guidance.

the men went out
This phrase refers to the spies sent by Joshua to scout the land of Jericho. The Hebrew word for "went out" can imply a purposeful departure, suggesting that the spies were on a divinely appointed mission. Their going out signifies a step of faith and obedience to God's command, trusting in His protection and guidance despite the risks involved.

I do not know
Rahab's statement, "I do not know," is a pivotal moment in the narrative. It reflects her decision to protect the spies, aligning herself with the God of Israel rather than her own people. This phrase can be seen as an act of faith, as Rahab chooses to trust in the God she has heard about, despite the potential consequences. Her declaration is a testament to the transformative power of faith and the courage to stand with God's people.

where the men went
The phrase "where the men went" highlights the uncertainty and mystery surrounding the spies' mission. It underscores the theme of divine guidance and protection, as the exact path of the spies is known only to God. This phrase invites readers to reflect on the unseen hand of God at work in the lives of those who trust Him, guiding them even when the way is unclear.

Pursue them quickly
Rahab's instruction to "pursue them quickly" is a strategic move to mislead the king's men. The urgency in her words reflects the high stakes of the situation and her quick thinking. This phrase also illustrates the theme of divine intervention, as God uses Rahab's actions to protect the spies and further His plan for Israel. It serves as a reminder of the importance of acting swiftly and decisively in obedience to God's leading.

you may overtake them
The phrase "you may overtake them" is part of Rahab's deception, intended to divert the pursuers away from the spies. It highlights the tension and drama of the narrative, as well as the cleverness and bravery of Rahab. This phrase also points to the broader theme of God's sovereignty, as He orchestrates events to ensure the success of His purposes, often using unexpected means and people to accomplish His will.

But she had taken them up to the roof
This phrase introduces us to Rahab's decisive and courageous action. The Hebrew word for "roof" is "גָּג" (gag), which refers to the flat roofs common in ancient Near Eastern architecture. These roofs were often used for various domestic activities, including drying produce. Rahab's choice to take the spies to the roof indicates her quick thinking and resourcefulness. In a spiritual sense, this action symbolizes elevation and protection, as the roof is a place above the chaos below, suggesting divine providence and oversight.

and hidden them
The act of hiding the spies is central to the narrative. The Hebrew root for "hidden" is "טָמַן" (taman), which means to conceal or bury. This action reflects Rahab's faith and allegiance to the God of Israel, as she risks her own safety to protect the spies. In a broader biblical context, hiding often symbolizes God's protection and the concealment of His plans from the enemy. Rahab's actions foreshadow the protective nature of God over His people.

among the stalks of flax
Flax, or "פִּשְׁתָּה" (pishtah) in Hebrew, was a common crop in ancient Canaan, used primarily for making linen. The mention of flax indicates the time of year, likely the spring, when flax was harvested and laid out to dry. This detail not only provides historical context but also symbolizes purity and righteousness, as linen garments are often associated with holiness in Scripture. Rahab's use of flax to hide the spies can be seen as a metaphor for covering them with righteousness.

that she had laid out on the roof
The phrase "laid out" suggests intentionality and preparation. The Hebrew verb "עָרַךְ" (arak) means to arrange or set in order. Rahab's actions were not haphazard; she had prepared the roof for drying flax, and this preparation became providential for the spies' concealment. This reflects the biblical theme of God's sovereignty, where human actions, even those seemingly mundane, are woven into His divine plan. Rahab's preparation and the subsequent hiding of the spies illustrate how God uses ordinary circumstances to achieve extraordinary outcomes.

So the men set out
This phrase indicates immediate action and obedience to the command given by the king of Jericho. The Hebrew root for "set out" is "רדף" (radaph), which means to pursue or chase. This reflects the urgency and determination of the men to capture the spies. In a spiritual sense, it reminds believers of the diligence required in pursuing righteousness and the things of God.

in pursuit of the spies
The word "pursuit" underscores the intensity and seriousness of the mission. The Hebrew word "רדף" (radaph) is used again, emphasizing the relentless nature of their chase. Historically, this pursuit highlights the fear and threat perceived by the people of Jericho regarding the Israelites. It serves as a reminder of the spiritual warfare Christians face, where vigilance and perseverance are necessary.

along the road to the fords of the Jordan
The "road to the fords of the Jordan" indicates a specific and strategic path. The fords were shallow parts of the river where crossing was possible, making them critical points of interest. Archaeologically, this reflects the geographical knowledge and tactical planning of the time. Spiritually, it symbolizes the crossing from the old life into the promises of God, akin to the believer's journey from sin to salvation.

and as soon as they had gone out
This phrase suggests a precise timing and coordination in the actions of the men and the closing of the gate. The Hebrew word "יצא" (yatsa) means to go out or depart, indicating a transition. It highlights God's providence in orchestrating events for His purposes, reassuring believers of His sovereignty in their lives.

the gate was shut
The shutting of the gate signifies security and protection for the city of Jericho. In ancient times, city gates were crucial for defense, and their closure marked the end of the day's activities. Spiritually, it represents the closing off of opportunities for the enemy, as well as the protection God provides for His people. It also foreshadows the eventual fall of Jericho, reminding believers that earthly defenses are no match for divine intervention.

Before the spies lay down for the night
This phrase sets the scene for a pivotal moment in the narrative. The Hebrew word for "spies" is "רָגְלִים" (raglim), which literally means "feet" or "footmen," indicating their role as scouts or explorers. The act of laying down for the night suggests a moment of rest and vulnerability, highlighting the trust they placed in Rahab's protection. In the broader biblical context, this moment of rest is a pause before a significant revelation, emphasizing the divine orchestration at work. The spies' mission was not just a military reconnaissance but a divine appointment, as God was orchestrating the events leading to the Israelites' conquest of Jericho.

she went up on the roof
The action of Rahab going up on the roof is significant both culturally and strategically. In ancient Near Eastern architecture, roofs were flat and often used as additional living space. The Hebrew word for "roof" is "גָּג" (gag), which can also imply a place of refuge or secrecy. Rahab's ascent to the roof symbolizes her initiative and courage. It is a deliberate act, showing her willingness to align with the God of Israel rather than the gods of her own people. This action foreshadows her role in the salvation of her family and her inclusion in the lineage of Christ, as noted in the genealogy in Matthew 1:5. Rahab's faith and actions are a testament to God's grace and the inclusion of Gentiles into His redemptive plan, a theme that resonates throughout Scripture. Her decision to protect the spies is a profound act of faith, demonstrating her belief in the power and sovereignty of the God of Israel.

I know
The phrase "I know" indicates a personal conviction and certainty. In Hebrew, the word used is "yada," which implies an intimate understanding or recognition. Rahab's declaration of knowledge is significant because it shows her awareness of God's actions and plans. This knowledge is not just intellectual but is rooted in a deep-seated belief that influences her actions. Her acknowledgment of God's sovereignty is a testament to the power of His reputation and the impact of His deeds on those who hear of them.

the LORD
The term "LORD" in this context is the translation of the Hebrew "YHWH," the sacred and personal name of God. This name signifies God's eternal presence and covenantal faithfulness. Rahab's use of this name indicates her recognition of the God of Israel as the true God, distinct from the pagan deities of her own culture. It reflects a profound respect and acknowledgment of His supreme authority over the land and its people.

has given you this land
The phrase "has given you this land" speaks to the divine promise and fulfillment of God's covenant with Israel. The Hebrew verb "natan" (to give) is used here, emphasizing the certainty and irrevocability of God's promise. Rahab's statement acknowledges that the land of Canaan is not just a territory to be conquered but a divine gift to the Israelites. This reflects the overarching biblical theme of God's faithfulness to His promises and His sovereign control over history.

the fear of you has fallen upon us
"Fear" in this context is translated from the Hebrew word "pachad," which denotes a terror or dread that is overwhelming. The phrase "has fallen upon us" suggests a sudden and pervasive impact, indicating that the reputation of the Israelites and their God has spread throughout the land, causing widespread panic. This fear is not merely of the Israelites as a people but of the power of their God, who fights on their behalf. It underscores the idea that God's presence with His people is a formidable force that instills fear in their enemies.

all the inhabitants of the land
This phrase highlights the comprehensive nature of the fear that has gripped Canaan. "All the inhabitants" suggests that no one is exempt from this dread, indicating the widespread recognition of the Israelites' God and His mighty works. It reflects the fulfillment of God's promise to make His name known among the nations and to demonstrate His power through His chosen people.

are melting in fear of you
The imagery of "melting in fear" conveys a sense of complete dissolution and helplessness. The Hebrew word "muwg" (to melt) is used here, painting a vivid picture of the inhabitants' courage and resolve dissolving in the face of the impending threat. This phrase captures the psychological and emotional impact of God's reputation and the Israelites' approach, emphasizing the theme of divine intervention and the fulfillment of God's promises through His people's obedience and faith.

For we have heard
This phrase indicates the power and reach of God's works, as the news of His mighty acts had spread far beyond the borders of Israel. The Hebrew root for "heard" is "שָׁמַע" (shama), which implies not just hearing but understanding and acknowledging. This suggests that the people of Jericho were not merely aware of the events but recognized their significance. Historically, the ancient Near East was a region where news traveled through trade routes and oral traditions, emphasizing the impact of God's actions on surrounding nations.

how the LORD dried up the waters of the Red Sea
This refers to the miraculous event recorded in Exodus 14, where God parted the Red Sea to allow the Israelites to escape from Egypt. The Hebrew name for the Red Sea is "יַם-סוּף" (Yam Suph), which can also mean "Sea of Reeds." This miracle demonstrated God's sovereignty over nature and His ability to deliver His people. The drying up of the sea was a foundational event in Israel's history, symbolizing salvation and divine intervention.

before you when you came out of Egypt
The phrase "before you" emphasizes God's direct involvement and guidance in the Israelites' journey. The exodus from Egypt is a central theme in the Old Testament, representing liberation from bondage and the beginning of a covenant relationship with God. The historical context of the exodus is significant, as it marks the transition from slavery to nationhood for the Israelites, underlining God's faithfulness to His promises.

and what you did to Sihon and Og, the two kings of the Amorites
Sihon and Og were powerful kings defeated by the Israelites as they journeyed to the Promised Land, as recorded in Numbers 21. The Amorites were a dominant people in the region, and their defeat demonstrated God's power and the fulfillment of His promise to give the land to Israel. The victories over these kings served as a testament to God's might and His support for Israel, instilling fear in the hearts of other nations.

across the Jordan, whom you completely destroyed
The phrase "completely destroyed" translates the Hebrew term "חָרַם" (charam), which means to devote to destruction or to utterly destroy. This reflects the concept of herem, where certain things were set apart for God, often through destruction, as a form of divine judgment. The complete destruction of these kings and their territories was a demonstration of God's judgment against sin and His commitment to establishing Israel in the land He promised to them. This act also served as a warning to other nations about the consequences of opposing God's will.

When we heard this
This phrase indicates the reaction of the people of Jericho upon hearing about the miraculous events that God performed for the Israelites. The Hebrew root for "heard" is "שָׁמַע" (shama), which implies not just hearing but understanding and internalizing the message. This suggests that the news of God's mighty acts had a profound impact on the people, stirring fear and recognition of His power. Historically, the reputation of the Israelites and their God preceded them, causing dread among the inhabitants of Canaan.

our hearts melted
The phrase "our hearts melted" is a vivid expression of fear and despair. The Hebrew word "מוּג" (mug) conveys the idea of being dissolved or fainting. This reflects the complete loss of courage and hope among the people of Jericho. In the ancient Near Eastern context, the heart was considered the seat of courage and emotion, so a melting heart signifies utter demoralization. This reaction underscores the psychological warfare that God waged on behalf of Israel, preparing the way for their conquest.

and everyone's courage failed
This phrase further emphasizes the total collapse of morale among the Canaanites. The Hebrew word "רוּחַ" (ruach) for "courage" can also mean spirit or breath, indicating that the very life force of the people was drained. The historical context shows that the Canaanites were aware of the Israelites' victories over the Amorite kings, Sihon and Og, which contributed to their fear. This loss of courage is a testament to the overwhelming power and presence of God, who fights for His people.

because of you
The phrase "because of you" highlights the direct impact that the Israelites, as God's chosen people, had on the surrounding nations. It was not merely the Israelites themselves but the God who was with them that caused such fear. This reflects the biblical theme of God using His people to demonstrate His power and glory to the nations. The Israelites were instruments of God's judgment and blessing, fulfilling His promises to Abraham about making his descendants a great nation.

For the LORD your God
This declaration acknowledges the God of Israel as the source of the fear and awe that gripped Jericho. The use of "LORD" (YHWH) signifies the covenant name of God, emphasizing His faithfulness and sovereignty. The acknowledgment by Rahab, a Canaanite, of the LORD as God, is significant in the biblical narrative, showing that God's renown was spreading beyond Israel. It also foreshadows the inclusion of Gentiles in God's redemptive plan.

is God in heaven above and on the earth below
This statement is a profound theological confession of God's universal sovereignty. The phrase "in heaven above and on the earth below" encompasses all of creation, affirming that there is no realm outside of God's dominion. In the ancient world, gods were often seen as territorial, but Rahab's confession recognizes the LORD as the supreme God over all. This acknowledgment by a non-Israelite highlights the biblical truth that God's authority and power are unmatched and extend over all nations and peoples.

Now therefore
This phrase indicates a transition from Rahab's previous actions to her request. It suggests a logical conclusion based on the events that have transpired. Rahab has hidden the spies and now seeks assurance for her family's safety. The Hebrew word "וְעַתָּה" (ve'atah) implies a sense of urgency and immediacy, highlighting Rahab's understanding of the gravity of the situation and her need to act decisively.

please swear to me
The act of swearing an oath was a solemn and binding commitment in ancient cultures. The Hebrew word "הִשָּׁבְעוּ" (hishavu) conveys a deep sense of obligation and trust. Rahab is not merely asking for a promise; she is invoking a sacred commitment that would be recognized and respected by both parties. This reflects the seriousness with which oaths were regarded in biblical times, often involving the name of God to underscore their inviolability.

by the LORD
Rahab invokes the name of the LORD, "יְהוָה" (YHWH), the covenant name of God, which signifies His eternal and unchanging nature. By doing so, she acknowledges the God of Israel as the ultimate authority and witness to the oath. This is significant because it shows Rahab's recognition of the power and sovereignty of the God of the Israelites, despite her Canaanite background. It also indicates her faith and trust in the God of Israel, which is a pivotal moment in her spiritual journey.

that you will show kindness
The Hebrew word for kindness, "חֶסֶד" (chesed), is rich with meaning, encompassing mercy, loyalty, and steadfast love. It is a covenantal term often used to describe God's faithful love towards His people. Rahab is appealing to the spies to reciprocate the loyalty and protection she has shown them. This request for "chesed" underscores the biblical principle of reciprocity and the importance of covenant relationships, reflecting God's own covenantal faithfulness.

to my family
Rahab's concern extends beyond herself to her entire family, indicating the communal nature of ancient societies where family units were integral to one's identity and survival. The Hebrew term "בֵּית אָבִי" (beit avi) refers to her father's household, encompassing all her relatives. This highlights the biblical value placed on family and the responsibility to protect and provide for one's kin, a theme that resonates throughout Scripture.

because I have shown kindness to you
Rahab's appeal is based on the principle of reciprocity, a common ethical standard in ancient Near Eastern cultures. Her use of "חֶסֶד" (chesed) again emphasizes the mutual obligation created by her previous actions. By hiding the spies, she has demonstrated loyalty and protection, and she now seeks the same in return. This reflects the biblical teaching that acts of kindness and mercy should be reciprocated, fostering a community of trust and mutual support.

Give me a sure sign
The request for a "sure sign" indicates Rahab's desire for tangible assurance of the spies' promise. The Hebrew word "אוֹת" (oth) can mean a sign, token, or pledge. In biblical narratives, signs often serve as divine confirmations of promises or covenants. Rahab's request underscores her need for certainty and security in the face of impending danger. It also reflects the human desire for assurance and the biblical theme of God providing signs to confirm His promises to His people.

that you will spare the lives
This phrase reflects a plea for mercy and protection. The Hebrew root for "spare" is "חָיָה" (chayah), which means to live or to preserve life. In the context of Rahab's request, it signifies a deep yearning for salvation and deliverance from impending destruction. This plea is not just for physical survival but also for the preservation of family and community, highlighting the communal nature of ancient Near Eastern societies.

of my father and mother
The mention of "father and mother" underscores the importance of family in ancient Israelite culture. The family unit was central to social and religious life, and honoring one's parents was a commandment deeply embedded in the Hebrew tradition (Exodus 20:12). Rahab's concern for her parents reflects the biblical value of filial piety and the responsibility to care for one's family.

my brothers and sisters
In the Hebrew context, "brothers and sisters" could refer to both immediate siblings and extended family members. This phrase emphasizes the interconnectedness of family ties and the collective identity of the household. Rahab's inclusion of her siblings in her plea demonstrates her selflessness and the communal aspect of salvation, where the well-being of the individual is tied to the well-being of the family.

and all who belong to them
This phrase expands the scope of Rahab's request to include all those associated with her family, possibly servants or other dependents. It reflects the broader social structure of the time, where households often included extended family and servants. The inclusion of "all who belong to them" highlights the comprehensive nature of Rahab's plea for deliverance, seeking protection for everyone under her care.

and that you will deliver us from death
The word "deliver" comes from the Hebrew "נָצַל" (natsal), meaning to snatch away or rescue. This term is often used in the context of divine intervention and salvation. Rahab's request for deliverance from death is a profound expression of faith in the God of Israel, recognizing His power to save and protect. It also foreshadows the ultimate deliverance offered through Christ, who rescues believers from spiritual death.

Our lives for your lives!
This phrase is a solemn vow made by the spies to Rahab, indicating a covenant of protection. The Hebrew word for "lives" is "nephesh," which can mean life, soul, or person. This reflects the seriousness of the promise, as they are pledging their very beings in exchange for Rahab's assistance. In the ancient Near Eastern context, such oaths were binding and sacred, often invoking divine witness. This highlights the gravity and sincerity of the spies' commitment.

If you do not report our mission
The condition set by the spies underscores the importance of secrecy in their reconnaissance mission. The Hebrew root for "report" is "nagad," which means to declare or make known. This reflects the high stakes of their mission; any breach of confidentiality could jeopardize the entire Israelite campaign. Historically, espionage was a critical component of ancient warfare, and the success of Israel's conquest of Canaan depended on such covert operations.

we will treat you kindly and faithfully
The promise of kindness and faithfulness is rooted in the Hebrew words "chesed" and "emeth." "Chesed" is often translated as loving-kindness or steadfast love, reflecting a covenantal loyalty that goes beyond mere obligation. "Emeth" means truth or faithfulness, indicating reliability and trustworthiness. This assurance from the spies is not just a promise of safety but a pledge of enduring benevolence, reflecting God's own covenantal faithfulness to His people.

when the LORD gives us the land
This phrase reflects the spies' confidence in God's promise to Israel. The use of "when" rather than "if" indicates their faith in the certainty of God's deliverance. The Hebrew word for "gives" is "nathan," which implies a divine bestowal or grant. This underscores the belief that the land of Canaan is a gift from God to the Israelites, fulfilling the promises made to Abraham, Isaac, and Jacob. The acknowledgment of the LORD as the giver of the land highlights the theological foundation of Israel's claim to Canaan, rooted in divine promise rather than human conquest.

So she let them down by a rope through the window
This phrase highlights the resourcefulness and bravery of Rahab, a woman living in Jericho. The Hebrew word for "rope" (חֶבֶל, chebel) can also mean "cord" or "line," symbolizing a lifeline or means of escape. In the ancient Near Eastern context, city walls often had houses built into them, and windows in these walls provided a means of egress. Rahab's actions demonstrate her faith and willingness to aid the Israelite spies, aligning herself with God's people despite the risks involved. Her decision to let them down through the window signifies a pivotal moment of trust and alliance with the God of Israel.

for her house was located in the wall of the city
The phrase "in the wall of the city" provides an important historical and archaeological insight into the construction of ancient cities like Jericho. Houses built into the city wall were common, serving both as residences and as part of the fortification. This strategic location allowed Rahab to assist the spies in their escape. Theologically, it underscores God's providence in placing Rahab in a position where she could play a crucial role in the unfolding of His plan for Israel. Her house's location symbolizes the intersection of divine sovereignty and human agency.

so that she lived in the wall
The repetition of "in the wall" emphasizes Rahab's unique position and the literal and metaphorical boundary she straddled between her past life in Jericho and her future with the people of God. Living "in the wall" suggests a life on the margins, yet it is precisely from this marginal position that Rahab becomes a central figure in the narrative of Israel's conquest of Canaan. Her account is a powerful testament to God's grace and the inclusion of Gentiles in His redemptive plan, foreshadowing the broader inclusion of all nations in the gospel message. Rahab's faith and actions are later commended in the New Testament, highlighting her as an exemplar of faith and courage.

Go to the hill country
The phrase "Go to the hill country" is a directive given by Rahab to the spies. The Hebrew word for "hill country" is "הָהָר" (ha-har), which often refers to a mountainous or elevated region. In the context of ancient Israel, the hill country was a place of refuge and strategic advantage. It was rugged and difficult to traverse, making it an ideal hiding place. This instruction reflects Rahab's wisdom and understanding of the terrain, which she uses to aid the spies in their escape.

so that your pursuers will not find you
The word "pursuers" in Hebrew is "רֹדְפֵיכֶם" (rodefeichem), meaning those who chase or hunt. Rahab's concern for the spies' safety is evident here. Her knowledge of the local search patterns and her strategic thinking are crucial. This phrase underscores the danger the spies were in and the urgency of their need to evade capture. It also highlights Rahab's role as a protector, which is significant given her status as a Canaanite woman aiding Israelite spies.

Hide yourselves there for three days
The instruction to "hide yourselves" uses the Hebrew verb "חָבָא" (chava), meaning to conceal or keep out of sight. The number "three" often holds symbolic significance in the Bible, representing completeness or divine intervention. The three days of hiding could symbolize a period of divine protection and preparation before the spies continue their mission. This time frame also allows for the pursuers to abandon their search, ensuring the spies' safety.

until they have returned
The phrase "until they have returned" indicates a waiting period for the pursuers to give up and return to Jericho. This reflects a strategic patience, emphasizing the importance of timing in God's plans. The Hebrew root "שׁוּב" (shuv), meaning to return or turn back, is often used in the context of repentance or change of direction, which can be seen as a metaphor for the turning back of danger.

then go on your way
The phrase "then go on your way" is a release to continue their mission. The Hebrew word "דֶּרֶךְ" (derech) means way, path, or journey. This signifies not just a physical journey but also a spiritual mission. The spies' path is ordained by God, and Rahab's guidance is part of His providential care. This phrase encapsulates the transition from hiding to action, from safety to fulfilling God's purpose.

The men said to her
This phrase introduces the response of the Israelite spies to Rahab. The "men" here are the two spies sent by Joshua to scout the land of Jericho. Their dialogue with Rahab is significant as it demonstrates the interaction between God's chosen people and a Gentile who would become part of God's redemptive plan. Historically, this encounter underscores the importance of faith and obedience, as Rahab's actions would lead to her inclusion in the lineage of Jesus Christ (Matthew 1:5). The Hebrew root for "said" (אָמַר, 'amar) often implies a declaration or promise, indicating the seriousness of their communication.

We will not be bound
This phrase indicates a conditional agreement. The spies are making it clear that their promise to Rahab is contingent upon certain conditions being met. The Hebrew concept of being "bound" (קָשַׁר, qashar) often involves a binding agreement or covenant. In the ancient Near Eastern context, covenants were sacred and binding, often sealed with oaths or sacrifices. The spies' statement reflects the gravity of oaths in biblical times, where one's word was a solemn commitment before God.

by this oath
An "oath" (שְׁבוּעָה, shevu'ah) in biblical terms is a solemn promise or vow, often invoking God as a witness. In the context of Joshua 2, the oath between the spies and Rahab is a mutual agreement for protection. Theologically, oaths are significant in Scripture as they reflect God's covenantal nature. The spies' oath with Rahab is a precursor to the New Covenant, where faith and allegiance to God bring salvation and protection.

you made us swear
This phrase highlights Rahab's initiative in securing a promise from the spies. The act of "swearing" (שָׁבַע, shava) is a formal declaration, often accompanied by a ritual or sign. Rahab's insistence on an oath demonstrates her faith in the God of Israel and her desire to align with His people. Her actions are a testament to the power of faith and the transformative potential of aligning oneself with God's purposes. In a broader scriptural context, this reflects the theme of God's grace extending beyond Israel to include Gentiles who demonstrate faith, as seen in the New Testament with the inclusion of the Gentiles into the Church.

unless when we enter the land
This phrase sets the stage for the fulfillment of God's promise to the Israelites to give them the land of Canaan. The word "enter" signifies a transition from wandering to possessing, a key theme in the book of Joshua. Historically, this moment is pivotal as it marks the beginning of the Israelites' conquest of the Promised Land, a fulfillment of the covenant God made with Abraham. Theologically, it represents a step of faith and obedience, as the Israelites must trust in God's promise and power to deliver the land into their hands.

you have tied this scarlet cord
The "scarlet cord" is rich in symbolism and significance. In Hebrew, the word for "cord" can also mean "hope" or "expectation," which is fitting as Rahab's hope for salvation is tied to this cord. The color scarlet is often associated with sacrifice and redemption, foreshadowing the blood of Christ that would ultimately bring salvation to all who believe. Archaeologically, the use of colored cords or threads was common in ancient times for identification or signaling, underscoring the practical aspect of this sign.

in the window
The "window" serves as a literal and figurative point of connection between Rahab and the Israelites. It is through this window that Rahab lowers the spies to safety, and it is through this same window that her household will be identified and spared. In a broader scriptural context, windows often symbolize revelation or insight, suggesting that Rahab's faith and understanding of God's power opened a "window" of salvation for her and her family.

through which you let us down
This phrase highlights Rahab's active role in the deliverance of the spies. Her actions demonstrate her faith and allegiance to the God of Israel, despite her background as a Canaanite. The act of letting the spies down through the window is a tangible expression of her faith, aligning her with the people of God. Historically, this act of faith is significant as it leads to her inclusion in the lineage of Jesus Christ, as noted in the genealogy in the Gospel of Matthew.

and bring your father and mother, your brothers, and all your father's family
This instruction emphasizes the communal aspect of salvation. Rahab's faith not only secures her own safety but extends to her entire family. In the Hebrew culture, family units were central, and the salvation of a household was a powerful testament to God's grace and mercy. This mirrors the New Testament theme of household salvation, as seen in the accounts of Cornelius and the Philippian jailer in the book of Acts. It underscores the idea that faith can have a ripple effect, impacting those closest to us.

If anyone goes out the door of your house
This phrase emphasizes the importance of staying within the boundaries of safety and protection. In the Hebrew context, the "house" symbolizes a place of refuge and covenant. The house of Rahab, marked by the scarlet cord, becomes a sanctuary. The act of going "out the door" signifies leaving the protection of the covenant, akin to stepping outside God's will. This imagery is reminiscent of the Passover in Exodus, where the Israelites were instructed to stay indoors under the protection of the blood-marked doorposts.

into the street
The "street" represents the world outside the covenant, a place of danger and exposure. In ancient cities, streets were often chaotic and unpredictable, symbolizing the spiritual peril of stepping outside God's protection. Theologically, this can be seen as a metaphor for the spiritual risks of leaving the community of faith and venturing into secular or sinful environments.

his blood will be on his own head
This phrase is a legal idiom indicating personal responsibility for one's actions. In Hebrew culture, blood symbolizes life and guilt. The expression "on his own head" suggests that the individual bears the consequences of their decision. This reflects the biblical principle of personal accountability before God, as seen in Ezekiel 18:20, where each person is responsible for their own sin.

and we will be innocent
Here, the spies declare their innocence if the terms of the agreement are broken. This reflects the biblical concept of justice and covenant faithfulness. The Hebrew word for "innocent" often implies being free from guilt or obligation. The spies' statement underscores the importance of adhering to the covenant terms, highlighting the mutual responsibilities in a covenant relationship.

But if a hand is laid on anyone who is with you in the house
This phrase underscores the protection promised to those within the covenant. The "hand" symbolizes harm or violence, and the assurance given is that no harm will come to those who remain within the designated place of safety. This reflects God's promise of protection to His people, as seen throughout Scripture, where God is a refuge and fortress for those who trust in Him (Psalm 91:4).

his blood will be on our heads
In contrast to the earlier phrase, this indicates the spies' acceptance of responsibility should harm come to those under their protection. This reflects the seriousness of their oath and the weight of covenant obligations. The phrase "on our heads" signifies bearing the guilt or consequences, illustrating the biblical principle of vicarious responsibility, akin to Christ bearing our sins on the cross.

And if you report our mission
This phrase is a conditional statement, indicating a potential breach of trust. The Hebrew root for "report" is "נָגַד" (nagad), which means to declare or make known. In the context of ancient Near Eastern culture, secrecy was often crucial for the success of military operations. The spies are emphasizing the importance of confidentiality to Rahab, highlighting the gravity of her role in their mission. Historically, espionage was a common practice in warfare, and the success of such missions often depended on the loyalty and discretion of those involved.

we will be released
The phrase "we will be released" comes from the Hebrew root "נָקָה" (naqah), meaning to be free or innocent. This indicates a legal or moral release from an obligation. In the context of covenants and oaths, which were taken very seriously in ancient Israelite culture, this release would absolve the spies from any responsibility or guilt associated with the oath. The concept of being released from an oath underscores the conditional nature of agreements and the importance of both parties upholding their commitments.

from the oath you made us swear
The word "oath" is derived from the Hebrew "שְׁבוּעָה" (shevu'ah), which refers to a solemn promise or vow. Oaths were binding agreements that invoked divine witness, often involving a curse if broken. The phrase "you made us swear" indicates that Rahab initiated the oath, seeking assurance of protection for her and her family. This reflects the seriousness with which oaths were regarded in biblical times, as they were not merely verbal agreements but sacred commitments before God. The historical context of oaths in the ancient Near East often involved elaborate rituals and were considered inviolable, emphasizing the gravity of Rahab's request and the spies' promise.

Agreed, she replied
The Hebrew word for "agreed" is "אָמַר" (amar), which means to say, speak, or answer. Rahab's response is one of immediate consent and commitment. Her agreement signifies a pivotal moment of faith and trust in the God of Israel, as she aligns herself with the spies' mission. This act of faith is later commended in the New Testament (Hebrews 11:31), highlighting her belief in the power and promise of God.

Let it be as you say
This phrase reflects Rahab's acceptance of the terms set by the spies. It is a declaration of trust and submission to the will of God as expressed through His messengers. The phrase echoes the biblical theme of covenant, where agreements are made under divine guidance. Rahab's words are reminiscent of Mary's response to the angel Gabriel in Luke 1:38, showing a willingness to participate in God's plan.

So she sent them away, and they departed
The act of sending the spies away safely is a demonstration of Rahab's courage and resourcefulness. The Hebrew verb "שָׁלַח" (shalach) means to send or let go. This action signifies the completion of her immediate role in God's plan for Israel's conquest of Jericho. Historically, this moment underscores the importance of divine providence and human agency working together to fulfill God's purposes.

And she tied the scarlet cord in the window
The "scarlet cord" is rich in symbolism and significance. The Hebrew word for "scarlet" is "שָׁנִי" (shani), which often represents sacrifice, redemption, and protection. The cord serves as a sign of the covenant between Rahab and the spies, much like the blood of the Passover lamb marked the homes of the Israelites in Egypt (Exodus 12:13). Archaeologically, the use of colored cords or threads was common in ancient Near Eastern cultures, often signifying a pledge or agreement. The window, a point of both vulnerability and visibility, becomes a place of salvation, foreshadowing the deliverance that comes through faith in God's promises.

So the spies went out
The Hebrew word for "spies" is "רַגְּלִים" (raglim), which literally means "footmen" or "those who walk." This term emphasizes their role as scouts or explorers, tasked with gathering intelligence. In the broader biblical narrative, spies often symbolize the need for discernment and wisdom in the face of uncertainty. Their mission was not just a physical journey but a spiritual one, testing their faith and reliance on God's guidance.

and came to the hill country
The "hill country" refers to the rugged terrain of Canaan, which was both a physical and symbolic barrier. In biblical times, hill countries were often seen as places of refuge and strategic advantage. This setting underscores the theme of divine protection, as God often uses the natural world to shield His people. The hills also represent the challenges and obstacles that believers must navigate in their spiritual journey.

and stayed there three days
The number "three" in Hebrew culture often signifies completeness or divine perfection. The spies' three-day stay can be seen as a period of divine testing and preparation. Throughout Scripture, three days frequently precede significant events or revelations, such as Jonah's time in the fish or Jesus' resurrection. This period of waiting highlights the importance of patience and trust in God's timing.

until the pursuers had returned
The "pursuers" were those sent by the king of Jericho to capture the spies. Their return without success illustrates the futility of human efforts against God's plans. This phrase serves as a reminder of God's sovereignty and the protection He offers to those who are faithful to His mission. It also reflects the theme of divine justice, where the wicked are thwarted in their attempts to oppose God's will.

The pursuers searched all along the road
The "road" symbolizes the path of life, with its trials and tribulations. The pursuers' search represents the relentless pursuit of evil against the righteous. However, their inability to find the spies highlights the protective hand of God over His chosen ones. This imagery encourages believers to remain steadfast in their faith, knowing that God is their ultimate shield and refuge.

but did not find them
This concluding phrase emphasizes the triumph of divine providence over human schemes. The failure of the pursuers to find the spies is a testament to God's faithfulness and the fulfillment of His promises. It serves as an assurance to believers that, despite the adversities they may face, God's plans will prevail, and His protection is unwavering. This outcome inspires confidence and hope in the hearts of the faithful, reinforcing the belief that God is always in control.

Then the two men returned
The phrase "the two men" refers to the spies sent by Joshua to scout the land of Jericho. In Hebrew, the word for "men" is "אֲנָשִׁים" (anashim), which often implies not just males, but individuals of valor and purpose. Their return signifies the completion of their mission, highlighting their obedience and faithfulness to Joshua's command. This reflects the importance of fulfilling one's duty in the service of God's plans, a theme prevalent throughout the Bible.

came down from the hill country
The "hill country" refers to the rugged terrain surrounding Jericho. In Hebrew, "הָהָר" (har) is often used to describe elevated regions. This descent from the hills symbolizes a transition from a place of observation and strategy to one of action and report. It underscores the necessity of moving from contemplation to execution in the life of faith, as believers are called to act upon the insights and revelations they receive.

and crossed the river
The "river" here is the Jordan River, a significant geographical and spiritual boundary in the narrative of Israel's journey to the Promised Land. Crossing the Jordan is symbolic of entering into God's promises and leaving behind the wilderness of uncertainty. In the broader biblical context, it represents a step of faith and trust in God's provision and protection.

So they came to Joshua son of Nun
"Joshua son of Nun" is a reminder of Joshua's heritage and leadership. The name "Joshua" (יְהוֹשֻׁעַ, Yehoshua) means "The LORD is salvation," pointing to his role as a deliverer and a type of Christ. His lineage as the "son of Nun" connects him to the tribe of Ephraim, one of the tribes of Israel, emphasizing the continuity of God's covenant promises through generations.

and reported all that had happened to them
The act of reporting "all that had happened" signifies transparency and accountability. The Hebrew root for "reported" (נָגַד, nagad) implies making something known or declaring. This communication is crucial for the community's collective understanding and decision-making. It highlights the importance of sharing testimonies and experiences within the body of believers to encourage faith and unity.

The LORD has surely delivered the whole land into our hands
This phrase is a declaration of faith and confidence in God's promise. The Hebrew word for "delivered" is "נָתַן" (natan), which means to give, bestow, or grant. This word is often used in the context of God granting victory or possession to His people. The use of "surely" emphasizes the certainty and reliability of God's promise. Historically, this reflects the Israelites' understanding that their success in conquering the land of Canaan was not due to their own strength but was a divine gift from God. This assurance is rooted in the covenantal promises made to Abraham, Isaac, and Jacob, where God promised to give their descendants the land of Canaan.

The whole land
This phrase signifies the totality of the promise. The Hebrew word for "land" is "אֶרֶץ" (erets), which can mean earth, land, or territory. In this context, it refers specifically to the land of Canaan, the Promised Land. The use of "whole" underscores the completeness of God's promise. Archaeologically, the land of Canaan was a region of significant strategic and economic importance, and its possession was crucial for the establishment of Israel as a nation. Theologically, this phrase reflects the fulfillment of God's promise to the patriarchs and serves as a testament to His faithfulness.

into our hands
The phrase "into our hands" indicates possession and control. The Hebrew word for "hands" is "יָד" (yad), which often symbolizes power, control, or possession. This expression conveys the idea that God has not only promised the land but has also empowered the Israelites to take possession of it. Scripturally, this reflects the partnership between divine sovereignty and human responsibility. While God promises and delivers, the Israelites are called to act in faith and obedience to claim what has been given. This dynamic is a recurring theme throughout the conquest narratives in the Book of Joshua, illustrating the balance between divine providence and human action.

Indeed, all the inhabitants of the land are melting in fear because of us
This phrase highlights the psychological impact of God's actions on the enemies of Israel. The word "melting" is translated from the Hebrew "מוּג" (mug), which means to dissolve or faint. It conveys a sense of overwhelming fear and demoralization. Historically, this reflects the reputation of the Israelites and their God, which preceded them and caused terror among the Canaanite nations. Theologically, this fear is a fulfillment of God's promise to make the nations tremble before Israel (Exodus 23:27). It serves as a reminder of God's power and the reality that His presence with His people is a source of dread for their enemies. This fear is not merely a result of Israel's military might but is attributed to the divine presence and favor that accompanies them.