Joshua 2:16

KJV

And she said unto them, Get you to the mountain, lest the pursuers meet you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.

KJV (with Strong's)

And she said {H559} unto them, Get {H3212} you to the mountain {H2022}, lest the pursuers {H7291} meet {H6293} you; and hide {H2247} yourselves there three {H7969} days {H3117}, until the pursuers {H7291} be returned {H7725}: and afterward {H310} may ye go {H3212} your way {H1870}.

Complete Jewish Bible

She told them, "Head for the hills, so that the pursuit party won't get their hands on you; and hide yourselves there for three days, until the pursuers have returned. After that, you can go on your way."

Berean Standard Bible

“Go to the hill country,” she said, “so that your pursuers will not find you. Hide yourselves there for three days until they have returned; then go on your way.”

American Standard Version

And she said unto them, Get you to the mountain, lest the pursuers light upon you; and hide yourselves there three days, until the pursuers be returned: and afterward may ye go your way.

Commentary

### SUMMARY
Joshua 2:16 records Rahab's pivotal and divinely guided instruction to the Israelite spies, directing them to seek strategic refuge in the rugged mountain wilderness for a crucial three-day period. This counsel was essential for their successful evasion of the king of Jericho's pursuers, ensuring their safe return to Joshua and the continuation of God's unfolding plan for the conquest of Canaan. Her sagacious advice and protective actions underscore her newfound faith and her indispensable role in the redemptive narrative.

### CONTEXT
* **Literary Context:** This verse is situated at a critical juncture in the narrative of the two Israelite spies' mission to Jericho. It immediately follows Rahab's courageous act of hiding them from the king's search party and her profound confession of faith in the God of Israel, as detailed in [Joshua 2:9-11](/joshua/2-9-11 "Joshua 2:9-11 - Rahab's Confession of Faith"). Having successfully misdirected the pursuers, Rahab then descends from her rooftop to provide the spies with precise, actionable instructions for their escape and survival. Her words in this verse serve as the practical outworking of the covenant she has just made with them, ensuring their safety and setting the stage for their eventual return to Joshua with their intelligence report, which is recounted in [Joshua 2:23-24](/joshua/2-23-24 "Joshua 2:23-24 - The Spies' Return and Report"). This moment marks a transition from the immediate danger within the city walls to the strategic evasion necessary in the surrounding wilderness.
* **Historical & Cultural Context:** Jericho, as one of the oldest continuously inhabited cities, held immense strategic importance due to its location in the fertile Jordan Valley. The "mountain" Rahab refers to is the rugged, desolate hill country that rises sharply to the west of the Jordan Valley, offering numerous natural caves, wadis, and hidden crevices that would be exceedingly difficult for pursuers to thoroughly search. This terrain provided ideal natural concealment. The specified period of "three days" was a common strategic timeframe in ancient pursuit tactics, often considered the maximum duration during which an intense, organized search would be maintained before the pursuing party would typically abandon their efforts and return to their base. Rahab's intimate knowledge of the local geography and the customary practices of pursuit highlights her practical intelligence and the astute realism of her counsel, demonstrating her deep understanding of the immediate threat and the most effective means of evasion.
* **Key Themes:** Rahab's counsel in [Joshua 2:16](/joshua/2-16 "Joshua 2:16 - Rahab's Strategic Counsel") powerfully illustrates several profound themes. Firstly, it showcases **Rahab's Astute Wisdom and Resourcefulness**, demonstrating her practical intelligence, discernment, and deep understanding of both her local environment and the tactics of pursuit. Her instructions were not impulsive but strategically sound and life-saving. Secondly, it highlights **Divine Providence and Protection**, as God sovereignly uses an unexpected figure from a pagan city—a harlot—to protect His chosen servants and advance His overarching plan for Israel's conquest of Canaan. Her actions are a direct consequence of her newfound faith, as expressed in her bold declaration in [Joshua 2:9-11](/joshua/2-9-11 "Joshua 2:9-11 - Rahab's Confession of Faith"). Finally, the passage profoundly underscores the theme of **Faith in Action**, as Rahab's belief in the God of Israel translates into tangible, risky, and self-sacrificial actions that prioritize the spies' safety over her own. This living faith is later celebrated in the New Testament as an exemplary demonstration of righteousness through works, as seen in [James 2:25](/james/2-25 "James 2:25 - Rahab's Faith and Works").

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Mountain (Hebrew, _har'_):** The Hebrew word הַר (_har_) denotes a "mountain" or "hill country." In this specific geographical context, it refers to the rugged, desolate, and often cave-riddled terrain that rises sharply from the Jordan Valley, particularly to the west (towards the central highlands of Canaan). This "mountain" region provided ideal natural hiding places, offering concealment from the open plains around Jericho where pursuers would operate. Rahab's instruction to go to the _har_ was not merely vague advice but a precise directive to a known area of refuge, indicating her intimate familiarity with the local landscape.
* **Three Days (Hebrew, _yôwm shâlôwsh'_):** The phrase יָמִים שָׁלֹשׁ (_yôwm shâlôwsh_) specifies a precise duration. This period was not arbitrary but strategically chosen. In ancient times, a three-day window was often considered sufficient for an intense, immediate pursuit to run its course and for the pursuers to eventually abandon their search and return to their point of origin. By hiding for this specific duration, the spies would ensure that the initial fervor of the search had dissipated, allowing them to travel safely and undetected back to the Israelite camp. The word for "days" (_yôwm_) can refer to a literal day or a defined space of time.
* **Pursuers (Hebrew, _râdaph'_):** The Hebrew word רֹדְפִים (_râdaph_) is the masculine plural participle of the verb רָדַף (_râdaph_), meaning "to run after, chase, persecute." Here, it specifically refers to the king of Jericho's men who were dispatched to apprehend the Israelite spies. Rahab's counsel directly addresses the immediate and severe threat posed by these _rodephim_, emphasizing the critical need for the spies to evade them effectively to ensure their mission's success and their personal safety. The verb implies a relentless, hostile pursuit.

#### Verse Breakdown
* **"And she said unto them, Get you to the mountain":** Rahab, having already concealed the spies, now takes the initiative to provide crucial, proactive escape instructions. Her command to "get you to the mountain" is a direct, urgent directive to seek the natural refuge of the rugged hill country surrounding Jericho. This demonstrates her practical wisdom and intimate knowledge of the local terrain, identifying the safest immediate haven from the open plains.
* **"lest the pursuers meet you":** This clause reveals the immediate and deadly danger the spies faced. Rahab understood that the king's men would be actively and aggressively searching for them, and encountering them would inevitably mean capture, interrogation, and likely execution. Her instruction is designed to prevent this direct confrontation, highlighting the precariousness of the spies' situation and the critical, life-saving nature of her advice.
* **"and hide yourselves there three days":** The specificity of "three days" is a key strategic element. It is not merely a general instruction to hide, but a calculated period. This duration was likely based on Rahab's understanding of how long local authorities would maintain an active, intense search before concluding their efforts. It implies a need for patience, discipline, and endurance on the part of the spies, trusting that the immediate, fervent threat would subside within this precise timeframe.
* **"until the pursuers be returned":** This clarifies the precise purpose and condition for the three-day hiding period. The spies were to remain concealed and inactive until the king's men, having exhausted their search efforts and presumably given up, would return to Jericho. This ensures that the path back to the Israelite camp would be clear of immediate, organized danger, allowing for a significantly safer journey.
* **"and afterward may ye go your way":** This final phrase provides the assurance of safe passage and the successful conclusion of Rahab's protective measures. Once the three days had passed and the pursuers had returned to the city, the spies would be free to continue their journey back to Joshua. It signifies the successful completion of Rahab's protective strategy and the spies' safe return to their mission, enabling them to deliver their crucial intelligence report.

#### Literary Devices
The passage employs several effective literary devices that enrich its meaning and impact. **Strategic Counsel** is prominently evident in Rahab's precise, detailed, and highly practical instructions, which are not merely emotional reactions but well-thought-out plans for survival. This highlights her intelligence, resourcefulness, and quick thinking under pressure. There is a profound element of **Irony**, as a harlot from a pagan city becomes the unlikely, yet divinely appointed, instrument of God's protection for His chosen people, saving the very individuals who are scouting her city for destruction. This subverts conventional expectations and powerfully underscores God's sovereign ability to use anyone for His divine purposes, regardless of their societal standing or past. Furthermore, the specific mention of "three days" can be seen as a subtle form of **Foreshadowing**, not only of the spies' safe return but also, in a broader theological sense, of the recurring biblical motif of a three-day period of waiting, testing, or hiddenness that often precedes divine victory, revelation, or resurrection.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:16 profoundly illustrates God's sovereign hand working through unexpected means and individuals to accomplish His divine purposes. Rahab, an outsider and a harlot from a condemned city, becomes a pivotal agent in the unfolding of Israel's conquest, demonstrating that God's grace and redemptive plan extend beyond conventional boundaries and societal norms. Her act of providing refuge and strategic counsel is a powerful testament to her genuine, active faith, which moved her from mere intellectual belief to courageous, self-sacrificial action. This passage underscores that God's protection is often mediated through human instruments, and that wisdom, even from unlikely sources, can be a vital component in God's overarching plan. It also highlights the enduring biblical theme of refuge and safety found in trusting God, even when circumstances are perilous and the immediate future is uncertain.

* [Psalm 91:1-2](/psalms/91-1-2 "Psalm 91:1-2 - God as Refuge and Fortress")
* [Proverbs 3:5-6](/proverbs/3-5-6 "Proverbs 3:5-6 - Trust in the Lord with All Your Heart")
* [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith and Deliverance")

### REFLECTION AND APPLICATION
Rahab's story in Joshua 2:16 offers profound and enduring lessons for contemporary believers. It serves as a powerful reminder that God often chooses to use the most unexpected people in the most unconventional ways to advance His kingdom and accomplish His will. Rahab, an outcast in her society, became an indispensable instrument of divine salvation, demonstrating unequivocally that our past, our societal standing, or our perceived unworthiness does not disqualify us from being used mightily by God. Her willingness to act decisively on her newfound faith, even at great personal risk and in defiance of her own people, challenges us to move beyond mere intellectual assent to active obedience and courageous trust in God's sovereign plan. Furthermore, her wise counsel and strategic thinking highlight the importance of discernment and practical wisdom in navigating life's complex challenges. Sometimes, God's deliverance comes not solely through miraculous intervention, but also through the wise application of common sense, careful planning, and astute discernment, all guided by a foundation of faith. We are called to be astute and discerning, like Rahab, recognizing opportunities to act in faith and provide refuge, guidance, or support to others, trusting that God will honor our obedience and use our actions for His glory.

#### Questions for Reflection
* **In what ways might God be calling me to act on my faith in a risky or unconventional manner, similar to Rahab's courage?**
* **How can I cultivate greater discernment and practical wisdom to better serve God's purposes in my daily life and respond effectively to challenges?**
* **Are there "pursuers" in my life (e.g., fear, doubt, worldly pressures, past mistakes) from which I need to seek refuge and wait patiently for God's timing and deliverance?**

### FAQ
**Why did Rahab tell the spies to hide for "three days"?**

Answer: The instruction to hide for "three days" was a highly strategic and practical piece of advice from Rahab, demonstrating her intimate knowledge of local customs and pursuit tactics. In ancient times, a three-day period was often considered the maximum duration for an intense, organized pursuit to be maintained before the pursuers would typically give up and return to their base. By waiting this specific amount of time, the spies would ensure that the immediate and most dangerous phase of the search had passed, allowing them to travel back to the Israelite camp with a significantly reduced risk of detection and capture. This calculated delay ensured their safe passage as they made their way back to [Joshua](/joshua/2-23 "Joshua 2:23 - The Spies Return").

**What "mountain" was Rahab referring to?**

Answer: The "mountain" Rahab referred to was not a single, isolated peak but rather the rugged, desolate, and often cave-riddled hill country that rises sharply from the Jordan Valley. This terrain is particularly prominent to the west of Jericho, leading towards the central highlands of Canaan (where cities like Jerusalem would later be located). This type of terrain provided natural concealment and numerous hiding places, making it an ideal refuge from pursuers operating in the more open plains around Jericho. Rahab's knowledge of this local geography was crucial for the spies' successful evasion, as they needed a place where they could remain hidden until the immediate threat had passed, allowing them to eventually return safely to the Israelite camp near the Jordan River, as described in [Joshua 3:1](/joshua/3-1 "Joshua 3:1 - Israel at the Jordan").

### CHRIST-CENTERED FULFILLMENT
Rahab's extraordinary act of providing refuge and strategic counsel to the spies in [Joshua 2:16](/joshua/2-16 "Joshua 2:16 - Rahab's Counsel to the Spies") finds its ultimate and profound fulfillment in Jesus Christ. Just as Rahab, an unlikely and marginalized figure, became a source of salvation and a hiding place for the spies, so too is Christ our ultimate refuge and secure hiding place from the spiritual pursuers of sin, death, and the condemnation of the law. Rahab's radical faith, which led her to shelter those who were scouting her city for destruction, powerfully foreshadows the radical and expansive grace of God in Christ, who offers salvation to all, regardless of their past or origin. Her remarkable inclusion in the lineage of Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in Jesus' Genealogy")) underscores that God's redemptive plan embraces even the most unexpected individuals, bringing them into His eternal family through faith. Moreover, the "three days" of hiding can subtly echo the three days Christ spent in the tomb before His glorious resurrection ([Matthew 12:40](/matthew/12-40 "Matthew 12:40 - Sign of Jonah")), a period of waiting and apparent defeat that led to ultimate triumph over the greatest pursuers of all—sin and death. In Christ, we find not just a temporary hiding place, but eternal security, for our lives are now "hidden with Christ in God" ([Colossians 3:3](/colossians/3-3 "Colossians 3:3 - Hidden with Christ in God")), a permanent, perfect, and unassailable refuge.

Note: Commentary is generated by AI with a directive for Biblical fidelity. Always rely on the Holy Spirit for discernment. The Scripture text and cross-references are from verified, non-AI sources.

Cross-References

James 2:25

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent [them] out another way?

1 Samuel 23:14

¶ And David abode in the wilderness in strong holds, and remained in a mountain in the wilderness of Ziph. And Saul sought him every day, but God delivered him not into his hand.

Psalms 11:1

¶ To the chief Musician, [A Psalm] of David. In the LORD put I my trust: how say ye to my soul, Flee [as] a bird to your mountain?

1 Samuel 23:29

And David went up from thence, and dwelt in strong holds at Engedi.

Joshua 2:22

¶ And they went, and came unto the mountain, and abode there three days, until the pursuers were returned: and the pursuers sought [them] throughout all the way, but found [them] not.