Joshua 2:13

Translation
King James Version
And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.
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KJV (with Strong's)
And that ye will save alive H2421 my father H1, and my mother H517, and my brethren H251, and my sisters H269, and all that they have, and deliver H5337 our lives H5315 from death H4194.
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Complete Jewish Bible
that you will spare the lives of my father, mother, brothers and sisters and all who are theirs, so that we won't be killed."
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Berean Standard Bible
that you will spare the lives of my father and mother, my brothers and sisters, and all who belong to them, and that you will deliver us from death.”
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American Standard Version
and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and will deliver our lives from death.
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World English Bible Messianic
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.”
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Geneva Bible (1599)
And that yee will saue aliue my father and my mother, and my brethren, and my sisters, and all that they haue: and that yee will deliuer our soules from death.
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Young's Literal Translation
and have kept alive my father, and my mother, and my brothers, and my sisters, and all that they have, and have delivered our souls from death.'
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Rahab and the Spies
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SUMMARY

Joshua 2:13 captures Rahab's urgent and meticulously detailed petition to the Israelite spies, a pivotal moment in her strategic negotiation for the comprehensive safety of her family amidst the impending divine judgment upon Jericho. This verse profoundly articulates her deep familial loyalty and proactive faith, demonstrating her clear understanding of the imminent destruction and her decisive action to secure holistic preservation for her entire household and their possessions from certain death.

CONTEXT

  • Literary Context: This verse is deeply embedded within the dramatic narrative of Rahab's encounter with the two Israelite spies sent by Joshua. Immediately preceding this plea, in Joshua 2:9-11, Rahab delivers a remarkable confession of faith in Yahweh, acknowledging His supreme power and the terror that has gripped Jericho's inhabitants. Her request in Joshua 2:12 for a "true token" of kindness, in reciprocation for her own kindness to the spies, directly sets the stage for the specific enumeration of her family and possessions in verse 13. This detailed petition then leads seamlessly into the spies' solemn oath and the instruction regarding the scarlet cord, which serves as the sign of their covenant, as detailed in Joshua 2:14-21.
  • Historical & Cultural Context: In the ancient Near East, the family unit, often referred to as the bet 'av (father's house), constituted the foundational social, economic, and religious structure. This unit typically encompassed multiple generations, extended kin, and even servants, all living under one patriarchal authority. Loyalty to one's family was paramount, and an individual's fate was intrinsically interwoven with that of their household. Jericho, as an ancient, heavily fortified city, held significant strategic importance. Its impending destruction by the Israelites, under divine command, was a common consequence for cities resisting conquest in that era. Rahab's astute grasp of this reality, combined with her newfound understanding of Israel's God, compels her to seek not merely personal salvation but the comprehensive preservation of her entire lineage and their accumulated wealth, which represented their very means of survival, identity, and future.
  • Key Themes: Joshua 2:13 powerfully contributes to several overarching themes within the book of Joshua and the broader biblical narrative. Firstly, it strikingly exemplifies faith leading to action, as Rahab's theological conviction about Yahweh's power, articulated in Joshua 2:9-11, immediately translates into a concrete, life-saving negotiation. Secondly, it highlights the profound theme of familial preservation and corporate solidarity, emphasizing the deep bonds and shared destiny within ancient households. Rahab's expansive concern extends beyond herself to encompass her entire kin, a concern that finds its glorious fulfillment in Joshua 6:23. Finally, the verse underscores the intricate interplay of divine judgment and mercy. While Jericho faces certain destruction due to its entrenched wickedness, Rahab and her family are offered an extraordinary avenue of salvation, demonstrating God's sovereign prerogative to extend grace to those who respond in genuine faith, even from among the nations, foreshadowing the broader, universal scope of God's redemptive plan found in passages like Isaiah 49:6.

EXPOSITION AND ANALYSIS

Key Word Analysis

  • save alive (Hebrew, châyâh', H2421): From the primitive root H2421, this verb signifies "to live," "to keep alive," or "to preserve life." In Rahab's plea, it carries the profound weight of ensuring continued existence in the face of imminent, comprehensive death. She is not merely asking for a temporary reprieve but for a permanent preservation of life for her family, implying a complete and enduring rescue from the total destruction that will engulf Jericho.
  • deliver (Hebrew, nâtsal', H5337): Derived from the primitive root H5337, this strong verb means "to snatch away," "to rescue," or "to pull out" from danger or destruction. It implies an active, powerful, and decisive intervention to extract someone from a perilous situation. Rahab's use of nâtsal highlights her understanding that only a direct, forceful act of rescue can spare her family from the judgment awaiting the city.
  • lives (Hebrew, nephesh', H5315): While often translated as "soul," nephesh in Hebrew thought encompasses the entire person—their vitality, being, and very existence. When Rahab pleads to "deliver our lives from death," she is asking for the comprehensive preservation of her family's physical existence, their identity, their future, and their very breath, not just a spiritual abstract. This emphasizes the totality of the threatened destruction and the desired, holistic salvation.

Verse Breakdown

  • "And [that] ye will save alive my father, and my mother, and my brethren, and my sisters": This opening clause profoundly reveals the depth of Rahab's familial loyalty and her comprehensive concern for her immediate kin. She meticulously lists each core member of her household, demonstrating that her faith-driven action is not self-serving but extends to those she loves and is responsible for. This specificity underscores the deeply personal and relational stakes involved in her courageous act of faith.
  • "and all that they have": Beyond merely preserving lives, Rahab's petition comprehensively includes the safeguarding of her family's possessions. In an ancient agrarian society, "all that they have" would encompass their property, livestock, household goods, and any accumulated wealth, which were absolutely essential for their livelihood, social status, and future viability. This demonstrates a request for total preservation, ensuring their ability to survive and thrive beyond the impending catastrophe.
  • "and deliver our lives from death": This concluding phrase encapsulates the ultimate objective and dire urgency of Rahab's plea. It is a direct acknowledgment of the impending divine judgment and the certain, comprehensive death awaiting Jericho's inhabitants. Rahab understands that only an extraordinary, miraculous intervention can rescue them from this fate. The request for deliverance from "death" (מָוֶת, mâveth, H4194) signifies not just physical cessation but the complete destruction, annihilation, and obliteration that would befall the city and its people.

Literary Devices

Joshua 2:13 effectively employs several literary devices to amplify Rahab's earnest plea and its profound significance. The most prominent is enumeration, where Rahab meticulously lists "my father, and my mother, and my brethren, and my sisters." This detailed listing emphasizes the breadth of her concern and the comprehensive nature of the salvation she seeks, powerfully highlighting her deep familial bonds and sense of corporate responsibility. There is also a subtle use of repetition in the concept of "saving alive" and "delivering from death," which reinforces the singular, urgent, and all-encompassing goal of preservation. Furthermore, the entire interaction, culminating in this verse, serves as powerful foreshadowing. It subtly hints at the broader theme of salvation extended to Gentiles through faith, a concept that will be fully unveiled in the New Testament, where Rahab herself is remarkably listed in the lineage of Christ. Her proactive faith and the subsequent deliverance of her household prefigure the greater spiritual deliverance offered to all who believe.

THEOLOGICAL AND THEMATIC CONNECTIONS

Rahab's plea in Joshua 2:13 stands as a profound theological statement, demonstrating that genuine faith is not passive intellectual assent but an active force that compels the believer to seek the well-being of others, particularly one's family. Her specific request for corporate salvation for her household underscores the biblical principle of shared destiny, where the faith and actions of one can indeed impact the deliverance of many. This narrative highlights God's expansive mercy, showing His willingness to extend grace beyond the strict boundaries of Israel to those who, like Rahab, respond in faith and align themselves with His divine purposes. It powerfully foreshadows the universal scope of God's redemptive plan, where salvation is offered to all who believe, regardless of their ethnic origin or past.

REFLECTION AND APPLICATION

Rahab's bold and specific request in Joshua 2:13 offers profound lessons for contemporary believers. Her faith was not merely intellectual assent to a set of facts about Yahweh but a dynamic, active force that compelled her to act decisively, not only for her own salvation but for the comprehensive preservation of her entire family. This challenges us to critically examine whether our own faith is similarly active and outwardly focused, moving us beyond personal piety to concrete actions of love and intercession for those around us. Rahab's deep concern for her kin serves as a poignant reminder of our profound responsibility to pray for, share the gospel with, and actively seek the spiritual and physical well-being of our households. Furthermore, her remarkable story, as a Gentile harlot who found extraordinary mercy, encourages us to embrace God's expansive and inclusive grace, recognizing that His redemptive reach extends to all who turn to Him, regardless of their past or perceived unworthiness. It calls us to extend similar grace, hope, and compassion to those whom society might overlook or deem beyond redemption.

Questions for Reflection

  • In what tangible ways does your faith prompt you to take proactive steps for the well-being and salvation of your family and community?
  • How can you more intentionally intercede for the spiritual and physical protection of your loved ones, mirroring Rahab's deep and specific concern?
  • What "imminent judgments" or significant challenges do you observe in the world today, and how might God be calling you to be an agent of His mercy and deliverance in those specific contexts?

FAQ

Why was Rahab so insistent on saving her entire family, including their possessions?

Answer: Rahab's insistence stems from a powerful combination of deep familial loyalty, a common and highly valued trait in ancient Near Eastern cultures, and the concept of corporate solidarity. In that society, the individual's identity, security, and fate were intrinsically linked to their household (bet 'av). Her recognition of Yahweh's overwhelming power and the impending, comprehensive judgment upon Jericho meant that only a complete rescue of her entire kin, including their means of livelihood ("all that they have"), would ensure their true preservation and future. This demonstrates her profound love, sense of responsibility, and strategic foresight for her family, seeking to secure their holistic well-being from the certain death that awaited the city, as beautifully seen in the fulfillment of this promise in Joshua 6:23.

Did Rahab's actions, including her deception, make her a righteous figure?

Answer: The biblical narrative, particularly in the New Testament, consistently highlights Rahab's faith as the foundational basis for her righteousness, rather than condoning her methods. Hebrews 11:31 commends her for receiving the spies "with peace," and James 2:25 praises her for being "justified by works when she received the messengers and sent them out by another way." While deception is not presented as a virtue, her actions, driven by a genuine and active faith in the true God, are presented as tangible evidence of that faith. God often works through imperfect people and challenging circumstances to accomplish His perfect will, demonstrating His boundless grace and sovereignty. Her faith in Yahweh's power and her alignment with His redemptive purposes were paramount, leading to her remarkable inclusion in the lineage of Christ, as mentioned in Matthew 1:5.

CHRIST-CENTERED FULFILLMENT

Rahab's earnest plea in Joshua 2:13, and its subsequent miraculous fulfillment, powerfully foreshadows the expansive and inclusive nature of God's redemptive plan in Jesus Christ. As a Gentile from a city condemned to utter destruction, Rahab's salvation through faith and her subsequent inclusion into the community of Israel (and, remarkably, into the very lineage of Jesus, as noted in Matthew 1:5) serves as a profound type of the Church, which is composed of both Jew and Gentile, saved by grace through faith. Just as Rahab's family was delivered from the physical judgment on Jericho by trusting in the word of the spies and the visible sign of the scarlet cord, so too are all who believe delivered from the ultimate judgment of sin and death through their faith in Jesus Christ. His shed blood, symbolically represented by the scarlet cord, provides the true and lasting redemption. Jesus is the ultimate Deliverer, who "delivers us from the wrath to come" (1 Thessalonians 1:10). Through Him, the promise of salvation extends universally to "whosoever believes in Him" (John 3:16), bringing not just individual but corporate salvation into the family of God, the Church, where all are made spiritually alive in Him (Ephesians 2:5).

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Commentary on Joshua 2 verses 8–21

The matter is here settled between Rahab and the spies respecting the service she was now to do for them, and the favour they were afterwards to show to her. She secures them on condition that they should secure her.

I. She gives them, and by them sends to Joshua and Israel, all the encouragement that could be desired to make their intended descent upon Canaan. this was what they came for, and it was worth coming for. Having got clear of the officers, she comes up to them to the roof of the house where they lay hid, finds them perhaps somewhat dismayed at the peril they apprehended themselves in from the officers, and scarcely recovered from the fright, but has that to say to them which will give them abundant satisfaction. 1. She lets them know that the report of the great things God had done for them had come to Jericho (v. 10), not only that they had an account of their late victories obtained over the Amorites in the neighbouring country, on the other side of the river, but that their miraculous deliverance out of Egypt, and passage through the Red Sea, a great way off, and forty years ago, were remembered and talked of afresh in Jericho, to the amazement of every body. Thus this Joshua and his fellows were men wondered at, Zac 3:8. See how God makes his wonderful works to be remembered (Psa 111:4), so that men shall speak of the might of his terrible acts, Psa 145:6. 2. She tells them what impressions the tidings of these things had made upon the Canaanites: Your terror has fallen upon us (Jos 2:9); our hearts did melt, Jos 2:11. If she kept a public house, this would give her an opportunity of understanding the sense of various companies and of travellers from other parts of the country, so that they could not know this any way better than by her information; and it would be of great use to Joshua and Israel to know it; it would put courage into the most cowardly Israelite to hear how their enemies were dispirited, and it was easy to conclude that those who now fainted before them would infallibly fall before them, especially because it was the accomplishment of a promise God had made them, that he would lay the fear and dread of them upon all this land (Deu 11:25), and so it would be an earnest of the accomplishment of all the other promises God had made to them. Let not the stout man glory in his courage, any more than the strong man in his strength; for God can weaken both mind and body. Let not God's Israel be afraid of their most powerful enemies; for their God can, when he pleases, make their most powerful enemies afraid of them. Let none think to harden their hearts against God and prosper; for he that made man's soul can at any time make the sword of his terrors approach to it. 3. She hereupon makes profession of her faith in God and his promise; and perhaps there was not found so great faith (all things considered), no, not in Israel, as in this woman of Canaan. (1.) who believes God's power and dominion over all the world (v. 11): "Jehovah your God, whom you worship and call upon, is so far above all gods that he is the only true God; for he is God in heaven above and in earth beneath, and is served by all the hosts of both." A vast distance there is between heaven and earth, yet both are equally under the inspection and government of the great Jehovah. Heaven is not above his power, nor is earth below his cognizance. (2.) She believes his promise to his people Israel (v. 9): I know that the Lord hath given you the land. The king of Jericho had heard as much as she had of the great things God had done for Israel, yet he cannot infer thence that the Lord had given them this land, but resolves to hold it out against them to the last extremity; for the most powerful means of conviction will not of themselves attain the end without divine grace, and by that grace Rahab the harlot, who had only heard of the wonders God had wrought, speaks with more assurance of the truth of the promise made to the fathers than all the elders of Israel had done who were eye-witnesses of those wonders, many of whom perished through unbelief of this promise. Blessed are those that have not seen, and yet have believed; so Rahab did. O woman, great is thy faith!

II. She engaged them to take her and her relations under their protection, that they might not perish in the destruction of Jericho, v. 12, 13. Now, 1. It was an evidence of the sincerity and strength of her faith concerning the approaching revolution in her country that she was so solicitous to make an interest for herself with the Israelites, and courted their kindness. She foresaw the conquest of her country, and in the belief of that bespoke in time the favour of the conquerors. Thus Noah, being moved with fear, prepared an ark to the saving of his house, and the condemning of the world, Heb 11:7. Those who truly believe the divine revelation concerning the ruin of sinners, and the grant of the heavenly land to God's Israel, will give diligence to flee from the wrath to come, and to lay hold of eternal life, by joining themselves to God and to his people. 2. The provision she made for the safety of her relations, as well as for her own, is a laudable instance of natural affection, and an intimation to us in like manner to do all we can for the salvation of the souls of those that are dear to us, and, with ourselves, to bring them, if possible, into the bond of the covenant. No mention is made of her husband and children, but only her parents, and brothers, and sisters, for whom, though she was herself a housekeeper, she retained a due concern. 3. Her request that they would swear unto her by Jehovah is an instance of her acquaintance with the only true God, and her faith in him and devotion towards him, one act of which is religiously to swear by his name. 4. Her petition is very just and reasonable, that, since she had protected them, they should protect her, and since her kindness to them extended to their people, for whom they were now negotiating, their kindness to her should take in all hers. It was the least they could do for one that had saved their lives with the hazard of her own. Note, Those that show mercy may expect to find mercy. Observe, She does not demand any preferment by way of reward for her kindness to them, though they lay so much at her mercy that she might have made her own terms, but only indents for her Life, which in a general destruction would be a singular favour. Thus God promised Ebed-Melech, in recompence for his kindness to Jeremiah, that in the worst of times he should have his life for a prey, Jer 39:18. Yet this Rahab was afterwards advanced to be a princess in Israel, the wife of Salmon, and one of the ancestors of Christ, Mat 1:5. Those that faithfully serve Christ and suffer for him he will not only protect, but prefer, and will do for them more than they are able to ask or think.

III. They solemnly engaged for her preservation in the common destruction (Jos 2:14): "Our life for yours. We will take as much care of your lives as of our own, and would as soon hurt ourselves as any of you." Nay, they imprecate God's judgments on themselves if they should violate their promise to her. She had pawned her life for theirs, and now they in requital pawn their lives for hers, and (as public persons) with them they pawn the public faith and the credit of their nation, for they plainly interest all Israel in the engagement in those words, When the Lord has given us the land, meaning not themselves only, but the people whose agents they were. No doubt they knew themselves sufficiently authorized to treat with Rahab concerning this matter, and were confident that Joshua would ratify what they did, else they had not dealt honestly; the general law that they should make no covenant with the Canaanites (Deu 7:2) did not forbid them to take under their protection a particular person, that had heartily come into their interests and had done them real kindnesses. The law of gratitude is one of the laws of nature. Now observe here, 1. The promises they made her. In general, "We will deal kindly and truly with thee, v. 14. We will not only be kind in promising now, but true in performing what we promise; and not only true in performing just what we promise, but kind in out-doing thy demands and expectations." The goodness of God is often expressed by his kindness and truth (Psa 117:2), and in both these we must be followers of him. In particular, "If a hand be upon any in the house with thee, his blood shall be on our head," v. 19. If hurt come through our carelessness to those whom we are obliged to protect, we thereby contract guilt, and blood will be found a heavy load. 2. The provisos and limitations of their promises. Though they were in haste, and it may be in some confusion, yet we find them very cautious in settling this agreement and the terms of it, not to bind themselves to more than was fit for them to perform. Note, Covenants must be made with care, and we must swear in judgment, lest we find ourselves perplexed and entangled when it is too late after vows to make enquiry. Those that will be conscientious in keeping their promises will be cautious in making them, and perhaps may insert conditions which others may think frivolous. Their promise is here accompanied with three provisos, and they were necessary ones. They will protect Rahab, and all her relations always, provided, (1.) That she tie the scarlet cord with which she was now about to let them down in the window of her house, v. 18. This was to be a mark upon the house, which the spies would take care to give notice of to the camp of Israel, that no soldier, how hot and eager soever he was in military executions, might offer any violence to the house that was thus distinguished. This was like the blood sprinkled upon the door-post, which secured the first-born from the destroying angel, and, being of the same colour, some allude to this also to represent the safety of believers under the protection of the blood of Christ sprinkled on the conscience. The same cord that she made use of for the preservation of these Israelites was to be made use of for her preservation. What we serve and honour God with we may expect he will bless and make comfortable to us. (2.) That she should have all those whose safety she had desired in the house with her and keep them there, and that, at the time of taking the town, none of them should dare to stir out of doors, v. 18, 19. This was a necessary proviso, for Rahab's kindred could not be distinguished any other way than by being in her distinguished house; should they mingle with their neighbours, there was no remedy, but the sword would devour one as well as another. It was a reasonable proviso that, since they were saved purely for Rahab's sake, her house should have the honour of being their castle, and that, if they would not perish with those that believed not, they should thus far believe the certainty and severity of the ruin coming upon their city as to retire into a place made safe by promise, as Noah into the ark and Lot into Zoar, and should save themselves from this untoward generation, by separating from them. It was likewise a significant proviso, intimating to us that those who are added to the church that they may be saved must keep close to the society of the faithful, and, having escaped the corruption that is in the world through lust, must take heed of being again entangled therein. (3.) That she should keep counsel (v. 14, 20): If thou utter this our business, that is, "If thou betray us when we are gone, or if thou make this agreement public, so as that others tie scarlet lines in their windows and so confound us, then we will be clear of thy oath." Those are unworthy of the secret of the Lord that know now how to keep it to themselves when there is occasion.

IV. She then took effectual care to secure her new friends, and sent them out another way, Jam 2:25. Having fully understood the bargain they made with her, and consented to it (Jos 2:21), she then let them down by a cord over the city wall (Jos 2:15), the situation of her house befriending them herein: thus Paul made his escape out of Damascus, Co2 11:33. She also directed them which way to go for their own safety, being better acquainted with the country than they were, Jos 2:16. she directs them to leave the high road, and abscond in the mountains till the pursuers returned, for till then they could not safely venture over Jordan. those that are in the way of God and their duty may expect that Providence will protect them, but this will not excuse them from taking all prudent methods for their own safety. God will keep us, but then we must not wilfully expose ourselves. Providence must be trusted, but not tempted. Calvin thinks that their charge to Rahab to keep this matter secret, and not to utter it, was intended for her safety, lest she, boasting of her security from the sword of Israel, should, before they came to protect her, fall into the hands of the king of Jericho and be put to death for treason: thus do they prudently advise her for her safety, as she advised them for theirs. And it is good advice, which we should at any time be thankful for, to take heed to ourselves.

Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 8–21. Public domain.
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Clement of RomeAD 99
1 CLEMENT 12
For her faith and hospitality Rahab the harlot was saved. For when the spies were sent forth into Jericho by Joshua the son of Nun, the king of the land perceived that they were coming to spy out his country, and [he] sent forth men to seize them, that being seized they might be put to death. So the hospitable Rahab received them and hid them in the upper chamber under the flax stalks. And when the messengers of the king came near and said, “The spies of our land entered into your house; bring them forth, for the king so orders,” then she answered, “The men truly, whom you seek, came to me, but they departed immediately and are journeying on the way”; and she pointed out to them the opposite road. And she said to the men, “Without a doubt I perceive that the Lord your God will deliver this city to you; for the fear and the dread of you is fallen upon its inhabitants. When therefore it shall come to pass that you take it, save me and the house of my father.” And they said to her, “It shall be even so as you have spoken to us. Therefore, when you perceive that we are coming, you shall gather all your folk beneath your roof, and they shall be saved; for as many as shall be found outside of the house shall perish.” And moreover they gave her a sign, that she should hang out from her house a scarlet thread, thereby showing beforehand that through the blood of the Lord there shall be redemption for all them that believe and hope on God. You see, dearly beloved, not only faith, but prophecy, is found in the woman.
Clement of RomeAD 99
Clement's First Letter to the Corinthians, Chapter 12
On account of her faith and hospitality, Rahab the harlot was saved. For when spies were sent by Joshua, the son of Nun, to Jericho, the king of the country ascertained that they had come to spy out their land, and sent men to seize them, in order that, when taken, they might be put to death. But the hospitable Rahab receiving them, concealed them on the roof of her house under some stalks of flax. And when the men sent by the king arrived and said, "There came men unto you who are to spy out our land; bring them forth, for so the king commands," she answered them, "The two men whom you seek came unto me, but quickly departed again and are gone," thus not discovering the spies to them. Then she said to the men, "I know assuredly that the Lord your God has given you this city, for the fear and dread of you have fallen on its inhabitants. When therefore you shall have taken it, keep ye me and the house of my father in safety." And they said to her, "It shall be as you have spoken to us. As soon, therefore, as you know that we are at hand, you shall gather all your family under your roof, and they shall be preserved, but all that are found outside of your dwelling shall perish." Moreover, they gave her a sign to this effect, that she should hang forth from her house a scarlet thread. And thus they made it manifest that redemption should flow through the blood of the Lord to all them that believe and hope in God. You see, beloved, that there was not only faith, but prophecy, in this woman.
Source: Quotations drawn from early Church Fathers and historical Christian theologians (AD 100–1500). Some quotes address the surrounding passage context rather than this verse alone.
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