Joshua 2:19

KJV

And it shall be, [that] whosoever shall go out of the doors of thy house into the street, his blood [shall be] upon his head, and we [will be] guiltless: and whosoever shall be with thee in the house, his blood [shall be] on our head, if [any] hand be upon him.

KJV (with Strong's)

And it shall be, that whosoever {H834} shall go out {H3318} of the doors {H1817} of thy house {H1004} into the street {H2351}, his blood {H1818} shall be upon his head {H7218}, and we will be guiltless {H5355}: and whosoever shall be with thee in the house {H1004}, his blood {H1818} shall be on our head {H7218}, if any hand {H3027} be upon him.

Complete Jewish Bible

If anyone goes out the doors of your house into the street, he will be responsible for his own blood, and we will be guiltless. But everyone who stays with you in the house - we will be responsible for his blood if anyone lays a hand on him.

Berean Standard Bible

If anyone goes out the door of your house into the street, his blood will be on his own head, and we will be innocent. But if a hand is laid on anyone with you in the house, his blood will be on our heads.

American Standard Version

And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we shall be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.

Commentary

### SUMMARY
Joshua 2:19 records the solemn oath made by the Israelite spies to Rahab, establishing the precise conditions for the safety of her household during the impending destruction of Jericho. It stipulates that anyone found outside her house during the attack would bear responsibility for their own death, absolving the spies of guilt, while conversely, if any harm befell those who remained within, the responsibility and bloodguilt would fall upon the Israelites. This verse underscores the binding nature of their covenant and the critical importance of adherence to the stipulated terms for salvation.

### CONTEXT
* **Literary Context:** Joshua 2:19 is the culmination of the covenant established between the two Israelite spies and Rahab, a harlot from Jericho. The narrative begins with Joshua sending the spies to reconnoiter the land, specifically Jericho, in [Joshua 2:1](/joshua/2-1 "Joshua 2:1 - Spies Sent to Jericho"). Upon their arrival, they are sheltered by Rahab, who hides them from the king of Jericho's men. After their escape is secured, Rahab, demonstrating remarkable faith in the God of Israel and acknowledging His power ([Joshua 2:9-11](/joshua/2-9 "Joshua 2:9-11 - Rahab's Confession of Faith")), pleads for the salvation of her family. Verses [Joshua 2:12-18](/joshua/2-12 "Joshua 2:12-18 - Rahab's Request and the Spies' Oath") detail the spies' agreement, the sign of the scarlet cord, and the explicit instructions for Rahab's family to gather within her house. Verse 19 then meticulously defines the terms of this conditional protection, emphasizing the consequences of adherence or deviation, directly preceding the spies' return to Joshua in [Joshua 2:23](/joshua/2-23 "Joshua 2:23 - Spies Return to Joshua").

* **Historical & Cultural Context:** The events of Joshua 2 unfold during Israel's conquest of Canaan, a period marked by divine judgment against the idolatrous and morally corrupt Canaanite nations. Jericho, a strategically important and heavily fortified city, was the first target. The concept of "bloodguilt" was deeply ingrained in ancient Near Eastern legal and moral codes, signifying culpability for a death, often requiring retribution or atonement. Oaths and covenants were considered sacred and binding, often invoked with divine witnesses, and their violation carried severe consequences. The spies' oath to Rahab, therefore, was not a casual promise but a solemn, life-or-death commitment. Rahab's profession as a harlot, while socially marginalized, might have also positioned her house on the city wall, making it a convenient and inconspicuous place for spies to enter and observe, as implied by [Joshua 2:15](/joshua/2-15 "Joshua 2:15 - Rahab's House on the Wall").

* **Key Themes:** Joshua 2:19 significantly contributes to several overarching themes within the book of Joshua and broader biblical narrative. Firstly, it highlights **Divine Protection and Conditional Salvation**, demonstrating that God's deliverance often operates through specific instructions and human obedience. Rahab's family's safety is contingent upon remaining within the designated sanctuary, paralleling the Passover narrative where safety was found within blood-marked homes ([Exodus 12:13](/exodus/12-13 "Exodus 12:13 - Passover Protection")). Secondly, the verse underscores the concept of **Covenant Faithfulness and Responsibility**. The spies' willingness to take "blood on our head" for those inside the house emphasizes the gravity of their oath and their commitment to uphold their promise, reflecting God's own unwavering faithfulness to His covenants. This contrasts with the self-inflicted "blood on his head" for those who disregard the terms. Finally, Rahab's story, culminating in this verse, exemplifies **Faith Beyond Israel**, showing that salvation is offered even to Gentiles who turn to the God of Israel, anticipating a broader scope of God's redemptive plan, as seen in the inclusion of Ruth the Moabitess in Israel's lineage ([Ruth 4:13-22](/ruth/4-13 "Ruth 4:13-22 - Ruth in David's Lineage")).

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Blood (Hebrew, _dam_):** In this context, "blood" refers to life itself, and specifically, to the responsibility for a person's death. The idiom "his blood upon his head" (דָּמֹו בְרֹאשׁוֹ) signifies that the person's death is their own fault or responsibility, and no one else is culpable. Conversely, "his blood on our head" means the responsibility for the death falls upon the oath-takers, indicating their solemn commitment to protect and their culpability if they fail. This concept is deeply rooted in ancient Near Eastern legal systems and biblical law, where the shedding of innocent blood incurred severe guilt and often required retribution ([Genesis 9:5-6](/genesis/9-5 "Genesis 9:5-6 - Blood for Blood")).
* **Guiltless (Hebrew, _naqiy_):** This word denotes being innocent, clean, or absolved of responsibility or punishment. When the spies declare "we will be guiltless," they are asserting that if Rahab's family members violate the terms of the agreement by leaving the house, their subsequent harm or death would not be considered a breach of the spies' oath, nor would it incur bloodguilt upon them. It emphasizes the conditional nature of their promise and the clear delineation of accountability.

#### Verse Breakdown
* **"And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless:"** This clause establishes the first condition and its consequence. It clearly states that if any individual from Rahab's household ventures outside the safety of her home into the public thoroughfare during the impending attack, their death will be considered their own responsibility. The idiom "his blood shall be upon his head" signifies self-culpability, effectively absolving the Israelite spies (and by extension, Israel) from any responsibility or bloodguilt for that person's demise. This highlights the absolute necessity of remaining within the designated sanctuary.
* **"and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him."** This second clause outlines the reciprocal commitment and its terms. It solemnly declares that if anyone who remains inside Rahab's house is harmed or killed by an Israelite hand, the responsibility for that death, the "bloodguilt," would fall directly upon the spies. This is a powerful affirmation of their oath, demonstrating the gravity of their promise to protect Rahab and her family who adhere to the conditions. It underscores their unwavering commitment to honor the covenant they have made.

#### Literary Devices
The verse employs several significant literary devices. **Antithesis** is prominent, contrasting the fate and responsibility of those who leave the house ("his blood shall be upon his head") with those who remain inside ("his blood shall be on our head"). This stark opposition highlights the binary choice Rahab's family faces and the clear consequences of each. **Idiom** is central to the meaning, particularly the phrase "his blood upon his head," which is a well-established Hebrew expression for personal culpability. The use of this idiom lends gravitas and legal precision to the covenant. Furthermore, the entire agreement functions as a **Conditional Covenant**, where divine protection (through the spies' agency) is contingent upon human obedience to specific instructions, mirroring larger biblical patterns of covenant relationship. The **Repetition** of "his blood" emphasizes the life-and-death stakes and the transfer of responsibility.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:19 powerfully illustrates the principle of conditional salvation and the binding nature of covenant. Rahab's faith, expressed earlier in the chapter, is met with a concrete divine provision mediated through the spies, but this provision is strictly contingent upon adherence to specific instructions: remaining within the designated sanctuary of her house. This echoes numerous biblical narratives where God's deliverance is tied to obedience, emphasizing that faith is not merely intellectual assent but active trust expressed through adherence to divine directives. The concept of "bloodguilt" also highlights the seriousness of life and death, and the moral accountability inherent in promises made, reflecting God's own faithfulness to His word.

* [Exodus 12:13](/exodus/12-13 "Exodus 12:13 - The Blood on the Doorposts")
* [Ezekiel 3:18](/ezekiel/3-18 "Ezekiel 3:18 - Warning the Wicked")
* [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith")

### REFLECTION AND APPLICATION
Joshua 2:19 offers profound spiritual lessons for believers today. Just as Rahab's family found physical safety within the confines of her house, believers find spiritual security and protection by remaining within the boundaries God sets. This can refer to His commands, His covenant, and the spiritual sanctuary found in Christ. The narrative underscores that genuine faith is not passive; it requires active obedience to God's revealed will. Rahab's family's deliverance was contingent not just on her faith in the God of Israel, but also on their collective adherence to the spies' instructions to stay inside. This teaches us that our spiritual walk similarly requires both unwavering trust in God's promises and diligent obedience to His word. Furthermore, the spies' commitment to their oath, even to a Gentile, reflects God's own unwavering faithfulness to His covenants and His desire for all to come to salvation, provided they respond in faith and obedience.

#### Questions for Reflection
* **What "house" or "boundaries" has God given you to remain within for your spiritual protection and flourishing?**
* **How does Rahab's story challenge your understanding of the relationship between faith and obedience?**
* **In what ways might we, like those outside Rahab's house, be tempted to step outside of God's protective commands, and what are the potential consequences?**

### FAQ
**What is the significance of "his blood shall be upon his head"?**

Answer: This is a powerful Hebrew idiom signifying that an individual is solely responsible for their own death or misfortune. In the context of Joshua 2:19, it means that if any of Rahab's family members were to leave the house during the Israelite attack and subsequently be killed, their death would be considered their own fault for violating the terms of the agreement. The Israelite spies would be absolved of any guilt or responsibility. This idiom is used elsewhere in the Old Testament to denote culpability, such as in [2 Samuel 1:16](/2_samuel/1-16 "2 Samuel 1:16 - David's Judgment on the Amalekite") where David tells the Amalekite who claimed to have killed Saul, "Your blood be on your head."

**Why was it so important for Rahab's family to stay inside her house?**

Answer: Staying inside Rahab's house was the explicit condition for their salvation and protection from the impending destruction of Jericho. The house, marked by the scarlet cord ([Joshua 2:18](/joshua/2-18 "Joshua 2:18 - The Scarlet Cord")), served as a designated sanctuary, a place where the covenant of protection applied. This act of remaining inside was a visible demonstration of their faith and obedience to the instructions given by the Israelite spies. It mirrored the Passover event in [Exodus 12](/exodus/12 "Exodus 12 - The Passover"), where the Israelites were required to stay inside their blood-marked homes to be spared from the angel of death. It symbolized the necessity of being "under cover" or "under the blood" for salvation.

### CHRIST-CENTERED FULFILLMENT
Joshua 2:19, with its emphasis on conditional protection within a designated sanctuary, powerfully foreshadows the ultimate salvation found in Jesus Christ. Rahab's house, marked by the scarlet cord, becomes a type of ark, a place of refuge from divine judgment, much like Noah's ark provided safety from the flood ([Genesis 7:1](/genesis/7-1 "Genesis 7:1 - Noah Enters the Ark")). The "blood on our head" concept, where the spies take responsibility for those within the house, points to Christ's substitutionary atonement. He willingly took the "bloodguilt" of humanity upon Himself, bearing the consequences of sin on the cross, so that those "in Him" might be guiltless and receive eternal life ([2 Corinthians 5:21](/2_corinthians/5-21 "2 Corinthians 5:21 - Christ Became Sin for Us")). Just as Rahab's family was saved by remaining *in* the house, believers are saved by being *in* Christ, the true sanctuary and mediator of a new covenant ([Hebrews 9:15](/hebrews/9-15 "Hebrews 9:15 - Christ, Mediator of the New Covenant")). The scarlet cord itself, a visual sign of the covenant, subtly prefigures the saving power of Christ's shed blood, through which forgiveness and new life are offered to all who believe and remain "under His covering" ([Ephesians 1:7](/ephesians/1-7 "Ephesians 1:7 - Redemption Through His Blood")).

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.