TRV
Translation
King James Version
And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:
Complete Jewish Bible
However, the woman, after taking the two men and hiding them, replied, "Yes, the men did come to me; but I didn't know where they had come from.
Berean Standard Bible
But the woman had taken the two men and hidden them. So she said, “Yes, the men did come to me, but I did not know where they had come from.
American Standard Version
And the woman took the two men, and hid them; and she said, Yea, the men came unto me, but I knew not whence they were:
World English Bible Messianic
The woman took the two men and hid them. Then she said, “Yes, the men came to me, but I didn’t know where they came from.
Geneva Bible (1599)
(But ye woman had taken the two men, and hid them) Therefore saide she thus, There came men vnto me, but I wist not whence they were.
Young's Literal Translation
And the woman taketh the two men, and hideth them, and saith thus: `The men came in unto me, and I have not known whence they are ;
Study This Verse
Commentary on Joshua 2 verses 1–7
1 ¶ And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there.
2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country.
3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country.
4 And the woman took the two men, and hid them, and said thus, There came men unto me, but I wist not whence they were:
5 And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them.
6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof.
7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate.
In these verses we have,
I. The prudence of Joshua, in sending spies to observe this important pass, which was likely to be disputed at the entrance of Israel into Canaan (v. 1). Go view the land, even Jericho. Moses had sent spies (Num. 13) Joshua himself was one of them and it proved of ill consequence. Yet Joshua now sent spies, not, as the former were sent, to survey the whole land, but Jericho only; not to bring the account to the whole congregation, but to Joshua only, who, like a watchful general, was continually projecting for the public good, and, was particularly careful to take the first step well and not to stumble at the threshold. It was not fit that Joshua should venture over Jordan, to make his remarks incognito - in disguise; but he sends two men (two young men, says the Septuagint), to view the land, that from their report he might take his measures in attacking Jericho. Observe, 1. There is no remedy, but great men must see with other people's eyes, which makes it very necessary that they be cautious in the choice of those they employ, since so much often depends upon their fidelity. 2. Faith in God's promise ought not to supersede but encourage our diligence in the use of proper means. Joshua is sure he has God with him, and yet sends men before him. We do not trust God, but tempt him, if our expectations slacken our endeavours. 3. See how ready these men were to go upon this hazardous enterprise. Though they put their lives in their hands yet they ventured in obedience to Joshua their general, in zeal for the service of the camp, and in dependence upon the power of that God who, being the keeper of Israel in general, is the protector of every particular Israelite in the way of his duty.
II. The providence of God directing the spies to the house of Rahab. How they got over Jordan we are not told; but into Jericho they came, which was about seven or eight miles from the river, and there seeking for a convenient inn were directed to the house of Rahab, here called a harlot, a woman that had formerly been of ill fame, the reproach of which stuck to her name, though of late she had repented and reformed. Simon the leper (Mat 26:6), though cleansed from his leprosy, wore the reproach of it in his name at long as he lived; so Rahab the harlot; and she is so called in the New Testament, where both her faith and her good works are praised, to teach us, 1. That the greatness of sin is no bar to pardoning mercy if it be truly repented of in time. We read of publicans and harlots entering into the kingdom of the Messiah, and being welcomed to all the privileged of that kingdom, Mat 21:31. 2. That there are many who before their conversion were very wicked and vile, and yet afterwards come to great eminence in faith and holiness. 3. Even those that through grace have repented of the sins of their youth must expect to bear the reproach of them, and when they hear of their old faults must renew their repentance, and, as an evidence of that, hear of them patiently. God's Israel, for aught that appears, had but one friend, but one well-wisher in all Jericho, and that was Rahab a harlot. God has often served his own purposes and his church's interests by men of different morals. Had these scouts gone to any other house than this they would certainly have been betrayed and put to death without mercy. But God knew where they had a friend that would be true to them, though they did not, and directed them thither. Thus that which seems to us most contingent and accidental is often over-ruled by the divine providence to serve its great ends. And those that faithfully acknowledge God in their ways he will guide with his eye. See Jer 36:19, Jer 36:26.
III. The piety of Rahab in receiving and protecting these Israelites. Those that keep public-houses entertain all comers, and think themselves obliged to be civil to their guests. But Rahab showed her guests more than common civility, and went upon an uncommon principle in what she did; it was by faith that she received those with peace against whom her king and country had denounced war, Heb 11:31. 1. She bade them welcome to her house; they lodged there, though it appears by what she said to them (Jos 2:9) she knew both whence they came and what their business was. 2. Perceiving that they were observed coming into the city, and that umbrage was taken at it, she hid them upon the roof of the house, which was flat, and covered them with stalks of flax (Jos 2:6), so that, if the officers should come thither to search for them, there they might lie undiscovered. By these stalks of flax, which she herself had lain in order upon the roof to dry in the sun, in order to the beating of it and making it ready for the wheel, it appears she had one of the good characters of the virtuous woman, however in others of them she might be deficient, that she sought wool and flax, and wrought willingly with her hands, Pro 31:13. From this instance of her honest industry one would hope that, whatever she had been formerly, she was not now a harlot. 3. When she was examined concerning them, she denied they were in her house, turned off the officers that had a warrant to search for them with a sham, and so secured them. No marvel that the king of Jericho sent to enquire after them (Jos 2:2, Jos 2:3); he had cause to fear when the enemy was at his door, and his fear made him suspicious and jealous of all strangers. He had reason to demand from Rahab that she should bring forth the men to be dealt with as spies; but Rahab not only disowned that she knew them, or knew where they were, but, that no further search might be made for them in the city, told the pursuers they had gone away again and in all probability might be overtaken, Jos 2:4, Jos 2:5. Now, (1.) We are sure this was a good work: it is canonized by the apostle (Jam 2:25), where she is said to be justified by works, and this is specified, that she received the messengers, and sent them out another way, and she did it by faith, such a faith as set her above the fear of man, even of the wrath of the king. She believed, upon the report she had heard of the wonders wrought for Israel, that their God was the only true God, and that therefore their declared design upon Canaan would undoubtedly take effect and in this faith she sided with them, protected them, and courted their favour. Had she said, "I believe God is yours and Canaan yours, but I dare not show you any kindness," her faith had been dead and inactive, and would not have justified her. But by this it appeared to be both alive and lively, that she exposed herself to the utmost peril, even of life, in obedience to her faith. Note, Those only are true believers that can find in their hearts to venture for God; and those that by faith take the Lord for their God take his people for their people, and cast in their lot among them. Those that have God for their refuge and hiding-place must testify their gratitude by their readiness to shelter his people when there is occasion. Let my outcasts dwell with thee, Isa 16:3, Isa 16:4. And we must be glad of an opportunity of testifying the sincerity and zeal of our love to God by hazardous services to his church and kingdom among men. But, (2.) There is that in it which it is not easy to justify, and yet it must be justified, or else it could not be so good a work as to justify her. [1.] It is plain that she betrayed her country by harbouring the enemies of it, and aiding those that were designing its destruction, which could not consist with her allegiance to her prince and her affection and duty to the community she was a member of. But that which justifies her in this is that she knew the Lord had given Israel this land (Jos 2:9), knew it by the incontestable miracles God had wrought for them, which confirmed that grant; and her obligations to God were higher than her obligations to any other. If she knew God had given them this land, it would have been a sin to join with those that hindered them from possessing it. But, since no such grant of any land to any people can now be proved, this will by no means justify any such treacherous practices against the public welfare. [2.] It is plain that she deceived the officers that examined her with an untruth - That she knew not whence the men were, that they had gone out, that she knew not whither they had gone. What shall we say to this? If she had either told the truth or been silent, she would have betrayed the spies, and this would certainly have been a great sin; and it does not appear that she had any other way of concealing them that by this ironical direction to the officers to pursue them another way, which if they would suffer themselves to be deceived by, let them be deceived. None are bound to accuse themselves, or their friends, of that which, though enquired after as a crime, they know to be a virtue. This case was altogether extraordinary, and therefore cannot be drawn into a precedent; and that my be justified here which would be by no means lawful in a common case. Rahab knew, by what was already done on the other side Jordan, that no mercy was to be shown to the Canaanites, and thence inferred that, if mercy was not owing them, truth was not; those that might be destroyed might be deceived. Yet divines generally conceive that it was a sin, which however admitted of this extenuation, that being a Canaanite she was not better taught the evil of lying; but God accepted her faith and pardoned her infirmity. However it was in this case, we are sure it is our duty to speak every man the truth to his neighbour, to dread and detest lying, and never to do evil, that evil, that good may come of it, Rom 3:8. But God accepts what is sincerely and honestly intended, though there be a mixture of frailty and folly in it, and is not extreme to mark what we do amiss. Some suggest that what she said might possibly be true of some other men.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 1–7. Public domain.
Copy as
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.
John ChrysostomAD 407
HOMILIES ON REPENTANCE AND ALMSGIVING 7.5.17
“By faith Rahab the prostitute did not perish with those who were disobedient, having received the spies, but she directed their departure by another road.” And pay attention to how much wisdom she blended with her prudence. When those sent by the king came and requested the spies, they ask her, “Did men enter in here and come near you?” She answers them, “Yes, they entered in.” First she builds the truth, and then she applies the lie on top. For no lie like this becomes believable unless it first reveals the truth. For this reason all who tell lies probably to be believed, first speak of truths and reveal confessions and later add the lies and things which are questionable. “Spies entered in here and came near you?” “Yes,” she says. If she had said “no” from the beginning, she would have challenged the messengers to investigate. However, “they entered in,” she says, “and they came out and escaped by such and such a road. Pursue them and you will capture them.” O this good lie! O this good fraud, which does not betray the divine but safeguards the sacred! When the mouths of saints preach the repentance that made Rahab worthy of such salvation, for example, Joshua the son of Nun, who shouts in the desert, “Let Rahab the prostitute live”; and Paul, who says, “By faith Rahab the prostitute did not perish with those who were disobedient,” will we not receive salvation even more so when we offer to God our repentance?
Augustine of HippoAD 430
Against Lying 15.31-32
Therefore, no lie is just. Accordingly, when examples of lying are proposed to us from the sacred Scriptures, either they are not lies but are thought so for not being understood, or, if they are lies, they are not to be imitated because they cannot be just.As for its being written that God dealt well with the Hebrew midwives and with Rahab the harlot of Jericho, he did not deal well with them because they lied but because they were merciful to the men of God. And so, it was not their deception that was rewarded, but their benevolence; the benignity of their intention, not the iniquity of their invention.
John CassianAD 435
CONFERENCE 17.17.1-2
This was the case with Rahab. Scripture not only recalls nothing virtuous about her but even speaks of her immorality. Yet for her lie alone, whereby she chose to conceal the spies rather than betray them, she deserved to share an eternal blessing with the people of God. If she had chosen to speak the truth or to be concerned for the safety of her people, there is no doubt that she and her whole household would not have escaped the approaching destruction and that she would not have deserved to be included among those responsible for the Lord’s birth, to be numbered on the roll of the patriarchs, and, through her offspring, to beget the Savior of all.
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.
Copy as
Continue studying Joshua 2:4 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
SefariaThe Hebrew text with Rashi and centuries of Jewish commentary.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
SUMMARY
Joshua 2:4 records Rahab's decisive and courageous action of receiving and concealing the two Israelite spies sent by Joshua into Jericho. When confronted by the king's messengers, Rahab deliberately misleads them, claiming ignorance of the men's origin and direction, thereby protecting the spies from immediate capture. This pivotal verse highlights Rahab's immediate and strategic decision, born of a nascent faith in the God of Israel, setting in motion the events that would ultimately lead to her salvation and the successful reconnaissance mission.
CONTEXT
Literary Context: This verse is situated at a critical juncture in the book of Joshua, immediately following Joshua's commission from God and his strategic decision to send two spies to reconnoiter Jericho (Joshua 2:1). The preceding verses establish the spies' arrival in Jericho and their lodging at Rahab's house. Joshua 2:4 then plunges into the immediate crisis: the king of Jericho's awareness of the spies' presence and his demand for their surrender. Rahab's quick-thinking deception in this verse directly sets up the subsequent narrative where she hides the spies on her roof (Joshua 2:6), provides crucial intelligence about the city's fear of Israel (Joshua 2:9-11), and secures a covenant for her family's salvation (Joshua 2:12-21). Her actions here are foundational to the successful reconnaissance mission and ultimately, the fall of Jericho as detailed in Joshua 6.
Historical & Cultural Context: Jericho, one of the oldest cities in the world, was a heavily fortified Canaanite stronghold, strategically located at a crucial crossroads in the Jordan Valley. Its capture was essential for the Israelite advance into the promised land. Canaanite society was polytheistic, with various gods and goddesses worshipped, often involving fertility cults and child sacrifice. Rahab, identified as a "harlot" (KJV), likely operated a public house or inn, which might have served as a natural place for travelers—including spies—to seek lodging. Such establishments were often on the city walls, providing easy access and egress. The king's swift dispatch of messengers indicates a well-established system of authority and vigilance against external threats. Rahab's actions, therefore, were not only against the direct orders of her king but also a profound betrayal of her people and their gods, underscoring the depth of her shift in allegiance to Yahweh, the God of Israel, based on the reports of His mighty deeds, such as the parting of the Red Sea.
Key Themes: Joshua 2:4 powerfully contributes to several overarching themes within the book of Joshua and the broader biblical narrative. Firstly, it highlights Divine Providence, demonstrating how God uses unexpected individuals, even those from pagan backgrounds like Rahab, to accomplish His sovereign purposes in the conquest of Canaan. Secondly, it underscores the theme of Faith and Action, as Rahab's immediate and courageous decision to protect the spies is presented as a tangible expression of her burgeoning faith in the God of Israel, a faith she articulates more fully later in the chapter (Joshua 2:9-11). This act of faith, despite its ethical complexities, becomes the basis for her salvation and inclusion in the covenant community. Thirdly, the verse introduces the theme of Inclusion and Grace, showcasing God's willingness to extend His mercy and salvation beyond the boundaries of Israel to those who turn to Him, foreshadowing the Gentile inclusion seen throughout salvation history, notably in the New Testament. Finally, it raises the complex issue of Ethical Dilemmas and Deception, prompting reflection on situations where moral choices are not straightforward, and a higher loyalty (to God's purposes and His people) may supersede conventional ethical norms in a hostile environment, a theme also seen in other biblical narratives like the Hebrew midwives in Exodus 1:15-21.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 2:4 employs several potent literary devices that enrich its meaning and impact. Irony is prominent, as Rahab, a Canaanite harlot, demonstrates greater faith and moral courage in protecting God's people than the leaders of Jericho who oppose them. Her actions stand in stark contrast to the expected loyalty to her own city and king. There is also an element of Suspense, as the arrival of the king's messengers creates immediate tension and danger for the spies, making Rahab's quick response crucial. Her carefully crafted deception, while ethically complex, serves as a form of Dramatic Irony for the reader, who knows the truth of the spies' identity and location, while the messengers remain ignorant. Furthermore, Rahab's act of hiding the spies and her subsequent lie can be seen as a form of Characterization, revealing her shrewdness, courage, and burgeoning allegiance to the God of Israel, setting her apart from her pagan community and foreshadowing her role in salvation history.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:4 serves as a profound theological statement on God's sovereign hand in human affairs, His inclusive grace, and the nature of saving faith. Rahab's immediate and decisive action, despite its ethical complexities, is presented as an act of faith that God honors. It demonstrates that God's redemptive plan is not limited by human conventions or societal standing, but extends to those who, like Rahab, respond to His mighty works with belief and action. Her story foreshadows the broader biblical theme of God using unlikely instruments and drawing people from all nations into His covenant. This act of faith, though flawed in its method, is ultimately commended in the New Testament, highlighting that God looks upon the heart and the intention to obey Him, even when human choices are made under duress in morally ambiguous situations.
REFLECTION AND APPLICATION
Rahab's story in Joshua 2:4 offers powerful lessons for contemporary believers. It challenges us to consider the nature of true faith, which is not merely intellectual assent but a courageous, decisive action born out of conviction, even when it involves personal risk or ethical dilemmas. Rahab, a marginalized woman from a hostile culture, chose to align herself with the God of Israel based on what she had heard of His power. This reminds us that God can use anyone, regardless of their past or present circumstances, to accomplish His purposes. Her willingness to act boldly and sacrificially for God's people, even resorting to deception in a life-or-death situation, prompts us to examine our own willingness to step out in faith when God calls, even when the path is unclear or fraught with difficulty. While her lie is not a model for ethical behavior, her underlying faith and commitment to a higher purpose are commended, urging us to prioritize God's kingdom and His people above all else, trusting in His ultimate sovereignty.
Questions for Reflection
FAQ
Was Rahab's lie justified in this situation?
Answer: The biblical narrative commends Rahab for her faith and her actions in protecting the spies, but it does not explicitly endorse or condemn her lie as a universal ethical principle. The focus is on her courageous obedience to God's higher call, which led her to prioritize the lives of God's servants over strict adherence to truth in a hostile, life-threatening environment. Some theological interpretations suggest that in extreme circumstances where lives are at stake and there is no other viable option, a lie told to protect the innocent might be viewed differently than a lie told for selfish gain. However, it's crucial to understand that Rahab's faith is what is highlighted and commended (e.g., Hebrews 11:31), not the deceptive method itself as a universal ethical principle. Her act was a desperate measure born of a nascent, yet profound, faith in the face of imminent danger and a choice between two evils, demonstrating a deeper loyalty to God's purposes than to the earthly authorities of Jericho.
CHRIST-CENTERED FULFILLMENT
Rahab's story, particularly her decisive act in Joshua 2:4, finds rich Christ-centered fulfillment in several profound ways. Her inclusion in the lineage of Jesus Christ (Matthew 1:5) is perhaps the most direct connection, demonstrating God's sovereign plan to bring His Son through an unexpected, Gentile, and historically marginalized woman. This foreshadows the radical inclusivity of the Gospel, where salvation is offered to all, Jew and Gentile alike, regardless of their past or social standing (Galatians 3:28). Just as Rahab provided a hiding place and refuge for the spies, Jesus Christ is the ultimate refuge and hiding place for all who come to Him, offering protection from the judgment of sin and the wrath to come (Psalm 32:7; Romans 5:9). Furthermore, the scarlet cord Rahab was instructed to hang from her window (Joshua 2:18) is often seen as a powerful type of the atoning blood of Christ, through which salvation and deliverance are secured for all who believe (Hebrews 9:22; 1 Peter 1:18-19). Rahab's faith, commended in the "hall of faith" (Hebrews 11:31), exemplifies the truth that salvation is by grace through faith, a principle fully revealed and enacted in the person and work of Jesus Christ, who is the author and perfecter of our faith (Ephesians 2:8-9; Hebrews 12:2).