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Joshua 2

And Joshua the son of Nun sent two men secretly from Shittim as spies, saying, “Go, view the land, especially Jericho.” And they went and came into the house of a prostitute whose name was Rahab and lodged there.

And it was told to the king of Jericho, “Behold, men of Israel have come here tonight to search out the land.”

Then the king of Jericho sent to Rahab, saying, “Bring out the men who have come to you, who entered your house, for they have come to search out all the land.”

But the woman had taken the two men and hidden them. And she said, “True, the men came to me, but I did not know where they were from.

And when the gate was about to be closed at dark, the men went out. I do not know where the men went. Pursue them quickly, for you will overtake them.”

But she had brought them up to the roof and hid them with the stalks of flax that she had laid in order on the roof.

So the men pursued after them on the way to the Jordan as far as the fords. And the gate was shut as soon as the pursuers had gone out.

Before the men lay down, she came up to them on the roof

and said to the men, “I know that the LORD 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.

For we have heard how the LORD 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 Og, whom you devoted to destruction.

And as soon as we heard it, our hearts melted, and there was no spirit left in any man because of you, for the LORD your God, he is God in the heavens above and on the earth beneath.

Now then, please swear to me by the LORD that, as I have dealt kindly with you, you also will deal kindly with my father’s house, and give me a sure sign

that you will save alive my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death.”

And the men said to her, “Our life for yours even to death! If you do not tell this business of ours, then when the LORD gives us the land we will deal kindly and faithfully with you.”

Then she let them down by a rope through the window, for her house was built into the city wall, so that she lived in the wall.

And she said to them, “Go into the hills, or the pursuers will encounter you, and hide there three days until the pursuers have returned. Then afterward you may go your way.”

The men said to her, “We will be guiltless with respect to this oath of yours that you have made us swear.

Behold, when we come into the land, you shall tie this scarlet cord in the window through which you let us down, and you shall gather into your house your father and mother, your brothers, and all your father’s household.

Then if anyone goes out of the doors of your house into the street, his blood shall be on his own head, and we shall be guiltless. But if a hand is laid on anyone who is with you in the house, his blood shall be on our head.

But if you tell this business of ours, then we shall be guiltless with respect to your oath that you have made us swear.”

And she said, “According to your words, so be it.” Then she sent them away, and they departed. And she tied the scarlet cord in the window.

They departed and went into the hills and remained there three days until the pursuers returned, and the pursuers searched all along the way and found nothing.

Then the two men returned. They came down from the hills and passed over and came to Joshua the son of Nun, and they told him all that had happened to them.

And they said to Joshua, “Truly the LORD has given all the land into our hands. And also, all the inhabitants of the land melt away because of us.”

Scripture quotations marked “ESV” are from the ESV® Bible (The Holy Bible, English Standard Version®), © 2001 by Crossway. Used by permission. All rights reserved.

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Joshua 2

Rahab the Canaanite prostitute (zōnâ) becomes an unlikely agent of covenant inclusion when she harbors Joshua's spies and is spared from destruction. Her confession—'the LORD your God is God in heaven above and on earth below'—marks her as a convert to the faith of Israel, and her scarlet cord becomes a sign of redemption foreshadowing the blood of the covenant. The narrative introduces the crucial pattern: the LORD fights for Israel, yet human courage and cunning (Rahab's quick thinking, the spies' discernment) remain instrumental. Her salvation and integration into Israel's genealogy (she becomes the mother of Boaz and ancestor of David) demonstrate that the covenant boundaries are porous to those who acknowledge the LORD's supremacy and act with loyalty.

Joshua 2:1

And Joshua son of Nun sent two men secretly as spies from Shittim, saying, 'Go, view the land, especially Jericho' — Joshua's dispatch of spies represents a practical reconnaissance mission, yet it echoes the earlier narrative of faith and doubt in Numbers 13-14. The word 'secretly' suggests covert action, contrasting with the public display of faith in the Jordan crossing. The choice of Jericho as the primary reconnaissance target indicates Joshua's strategic planning.

Joshua 2:2

And the king of Jericho was told, 'Behold, certain men of the people of Israel have come here tonight to search out the land' — the infiltration is immediately detected, suggesting the vigilance of Jericho's leadership and the vulnerability of the Israelite spies. The news reaches the king swiftly, indicating the communication networks of the city. This verse establishes the tension between human intelligence gathering and divine providence.

Joshua 2:3

The king of Jericho sent to Rahab, saying, 'Bring out the men who have come to you, who have entered your house, for they have come to search out all the land' — the king's demand establishes Rahab as a keeper of her household's honor and a woman of some standing in Jericho. Her profession (harlot) might ordinarily place her outside the protection of law, yet the king's recourse is to appeal to her directly. This verse introduces the moral complexity of the passage.

Joshua 2:4

But the woman took the two men and hid them; and she said, 'Yes, the men came to me, but I did not know where they came from' — Rahab's immediate action to hide the spies demonstrates her swift moral decision-making and her choice to side with Israel against Jericho. Her false claim is a pragmatic deception aimed at deflecting the king's investigation, and it succeeds: the king's servants pursue the spies toward the Jordan fords. This verse shows Rahab as the hinge figure upon which the entire narrative turns.

Joshua 2:5

And as the gate was being closed at dark, the men went out; I do not know where the men went; pursue them quickly, for you will overtake them — Rahab's timing is impeccable: she sends the spies out as the gate closes for the night, buying them time to escape while the king's servants pursue in the wrong direction. Her advice to 'pursue them quickly' is crafted to move the king's forces away from her house and toward the fords.

Joshua 2:6

But she had brought them up to the roof and hidden them with the stalks of flax that she had laid out on the roof — the roof of Rahab's house becomes the space of her covenantal action, a liminal space between the city below and the promise beyond. The flax stalks provide both concealment and, later, the basis for escape. The act of bringing them up echoes the language of bringing Israel up out of Egypt.

Joshua 2:7

So the men pursued them on the way to the Jordan as far as the fords; and as soon as the pursuers had gone out, the gate was shut — the pursuit follows the false trail toward the Jordan, while the actual spies remain hidden on Rahab's roof. The closing of the gate symbolizes the sealing of Jericho against escape and, ironically, the entrapment of Jericho's own inhabitants. This verse shows how Rahab's quick thinking redirects her city's military response.

Joshua 2:8

Before the men lay down, she came up to them on the roof — Rahab's ascent to the roof at nightfall establishes her as an agent of action rather than a passive helper. The phrase 'before the men lay down' suggests urgency: she must speak with them before sleep prevents conversation. Her movement demonstrates her commitment to her covenant with the spies.

Joshua 2:9

And she said to the men, 'I know that the LORD has given this land to you and that fear of you has fallen upon us, and that all the inhabitants of the land melt in fear before you' — Rahab's confession begins with explicit knowledge of Israel's covenant status: 'the LORD has given this land to you.' The report of Jericho's terror echoes the language of earlier plagues and the Red Sea crossing. Rahab testifies that God's reputation and power have already conquered the land before any military engagement.

Joshua 2:10

For we have heard how the LORD 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 that were beyond the Jordan, to Sihon and Og, whom you utterly destroyed — Rahab cites the historical acts of God: the exodus and the recent conquest of the Transjordanian kingdoms. The phrase 'utterly destroyed' uses the verb ḥerem (the ban), the same covenantal principle that will govern the conquest of Canaan. Rahab's knowledge of Israel's history indicates the efficiency of Israel's reputation as God's people.

Joshua 2:11

And as soon as we heard it, our hearts melted, and there remained no more courage in anyone of us because of you; for the LORD your God is God in heaven above and on the earth below — Rahab's final confession explicitly affirms the monotheistic faith: 'the LORD your God is God in heaven above and on the earth below.' This statement is the theological climax of her speech, a confession that surpasses the mere acknowledgment of Israel's military power. Rahab's confession becomes a model of faith that overcomes tribal and national boundaries.

Joshua 2:12

Now therefore, please swear to me by the LORD that, as I have dealt loyally with you, you will also deal loyally with my family, and give me a sure sign — Rahab's request for a covenant oath establishes the reciprocal nature of the agreement: she has risked her life by harboring the spies, and she asks that the spies bind themselves to preserve her household. The phrase 'deal loyally' invokes the covenantal vocabulary of mercy and steadfast love.

Joshua 2:13

And save alive my father and mother, my brothers and sisters, and all who belong to them, and deliver our lives from death — Rahab's specification of her family members demonstrates her care for her household and her understanding that the covenant must extend to all her kinspeople. Her request 'deliver our lives from death' acknowledges the ultimate consequence of Jericho's capture.

Joshua 2:14

And the men said to her, 'Our life for yours if you do not tell this business of ours; and when the LORD gives us the land, we will deal with you in loyalty and truth' — the spies' oath is reciprocal: they pledge their own lives as security and bind themselves to a future covenant of loyalty and truth when the LORD gives them the land. The phrase 'when the LORD gives us the land' reiterates the underlying theology: the land's conquest is God's work.

Joshua 2:15

Then she let them down by a rope through the window; for her house was built into the city wall, so she lived in the wall — Rahab's house, built into the city wall, provides the perfect place for escape; the window becomes the portal through which the spies descend to safety. The phrase 'she lived in the wall' suggests both her physical location and perhaps her social position as a person living on the boundary between security and danger.

Joshua 2:16

And she said to them, 'Go toward the hill country, so that the pursuers will not come upon you; hide there three days, until the pursuers have returned; then you may go on your way' — Rahab's final act of help is to direct the spies toward the hill country and instruct them to hide for three days until the pursuit has ended. The three-day delay creates a significant time marker: the spies will return to Joshua, and then Israel will rest for three days before crossing the Jordan.

Joshua 2:17

The men said to her, 'We will be released from this oath that you have made us swear to you if you do not tie this scarlet cord in the window through which you let us down, and if you do not gather into your house your father and mother, your brothers, and all your family' — the spies now detail the conditions under which the covenant will be effective: the scarlet cord must be visible in the window, and Rahab's household must remain within the house. The scarlet cord becomes the sign and seal of the covenant.

Joshua 2:18

And if you tell this business of ours, then we shall be released from this oath that you swore to us

Joshua 2:19

But if you tell this business of ours, we shall be guiltless with respect to this oath that you made us swear to you

Joshua 2:20

And she said, 'According to your words, so be it.' Then she sent them away, and they departed; and she tied the scarlet cord in the window

Joshua 2:21

And she sent them away, and they departed; and she tied the scarlet cord in the window

Joshua 2:22

The men went and reached the hill country and stayed there three days, until the pursuers returned; the pursuers had searched all along the way and found nothing — the spies follow Rahab's instructions precisely, hiding in the hill country while the pursuers return to Jericho empty-handed. The three-day period fulfills Rahab's prediction and provides the reconnaissance information Joshua needs.

Joshua 2:23

Then the two men returned and came down from the hill country and crossed over and came to Joshua son of Nun and reported to him all that had happened to them

Joshua 2:24

And they said to Joshua, 'Truly the LORD has given all the land into our hands; moreover, all the inhabitants of the land have melted in fear of us' — the spies' final report echoes Rahab's confession of faith: the LORD has given the land, and the inhabitants are in fear. The word 'truly' introduces this statement as a witness statement based on their reconnaissance and Rahab's testimony. The report combines military intelligence with theological conviction.