Joshua 2:9

KJV

And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you.

KJV (with Strong's)

And she said {H559} unto the men {H582}, I know {H3045} that the LORD {H3068} hath given {H5414} you the land {H776}, and that your terror {H367} is fallen {H5307} upon us, and that all the inhabitants {H3427} of the land {H776} faint {H4127} because {H6440} of you.

Complete Jewish Bible

and said to them, "I know that ADONAI has given you the land. Fear of you has fallen on us; everyone in the land is terrified at the thought of you.

Berean Standard Bible

and said to them, “I know that the LORD has given you this land and that the fear of you has fallen on us, so that all who dwell in the land are melting in fear of you.

American Standard Version

and she said unto the men, I know that Jehovah hath given you the land, and that the fear of you is fallen upon us, and that all the inhabitants of the land melt away before you.

Commentary

### SUMMARY
Joshua 2:9 presents a pivotal and profound confession from Rahab, a Gentile resident of Jericho, to the Israelite spies she is sheltering. This verse serves as a dramatic revelation of the widespread terror that has gripped the inhabitants of Canaan, a fear divinely orchestrated to precede Israel's conquest. More significantly, it unveils Rahab's astonishing spiritual discernment and nascent faith in YHWH, the God of Israel, as she articulates her conviction that the LORD has indeed sovereignly decreed and delivered the land into the hands of His chosen people, effectively acknowledging His irresistible power and the certain fulfillment of His covenant promises.

### CONTEXT
* **Literary Context:** This verse is strategically placed at the very beginning of Israel's direct engagement with the Promised Land, following the death of Moses and Joshua's commissioning. Joshua, acting on divine instruction, dispatches two spies to Jericho, the first formidable city on their path. Their mission is not merely reconnaissance but also a test of faith for Israel and a demonstration of God's providential hand at work even among the enemy. Rahab, a harlot living on the city wall, becomes an unexpected and crucial figure. Her decision to hide the spies, to lie to the king's men, and then to utter this confession in Joshua 2:9, forms the basis of a covenant that will spare her and her family during the impending destruction of Jericho. Her words here are not a casual observation but a theological declaration that sets the stage for her salvation and foreshadows the broader theme of Gentile inclusion in God's redemptive plan.
* **Historical & Cultural Context:** The setting is Canaan, a land inhabited by various pagan peoples, including the Canaanites, whose religious practices were marked by idolatry, child sacrifice, and rampant immorality. Jericho itself was one of the oldest and most heavily fortified cities in the ancient Near East, making its capture a monumental challenge. For the Israelites, this was the culmination of centuries of divine promise, from Abraham's call to the exodus from Egypt. News of YHWH's mighty acts, particularly the [parting of the Red Sea](/exodus/14-21 "Exodus 14:21 - The Parting of the Red Sea") and the recent victories over the Amorite kings Sihon and Og (as recounted in [Numbers 21](/numbers/21 "Numbers 21 - Israel's Victories Over Sihon and Og")), had spread throughout the region. This created a palpable atmosphere of dread among the Canaanites, a psychological warfare tactic explicitly promised by God in passages like [Exodus 23:27](/exodus/23-27 "Exodus 23:27 - God's Promise to Send Terror"). Rahab's confession confirms the efficacy of this divine strategy, highlighting that the spiritual battle was already being won before any physical confrontation.
* **Key Themes:** Joshua 2:9 powerfully articulates several foundational themes within the book of Joshua and the broader biblical narrative. Firstly, it underscores the **Sovereignty of YHWH** over all nations and events. Rahab, a Gentile from a pagan city, explicitly declares, "I know that the LORD hath given you the land," echoing God's covenant promise to Abraham in [Genesis 12:7](/genesis/12-7 "Genesis 12:7 - God's Promise of Land to Abraham"). This is a remarkable confession of divine prerogative and the certainty of God's word, demonstrating that His reputation and power had transcended Israel's borders. Secondly, the verse highlights the **Power of Divinely Orchestrated Fear and Demoralization**. Rahab's observation that "your terror is fallen upon us, and that all the inhabitants of the land faint because of you" reveals that the Canaanites were already defeated in spirit. This psychological collapse, a direct result of God's active presence with Israel, was a crucial element of God's strategy for conquest, fulfilling His earlier promises to instill dread in the hearts of Israel's enemies. Finally, the verse showcases **Rahab's Astute Spiritual Discernment and Nascent Faith**. Her words are not merely born of fear but of a profound understanding that the God of Israel is the true and living God, whose purposes cannot be thwarted. This bold choice to align herself with YHWH, despite her background and the risks involved, sets the stage for her salvation and her unexpected inclusion in the lineage of Christ, as noted in [Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in the Genealogy of Jesus"), demonstrating God's radical grace extended even to those outside the covenant community.

### EXPOSITION AND ANALYSIS
#### Key Word Analysis
* **Given (Hebrew, _nātan_):** This verb, meaning "to give, put, place, set," is incredibly significant here. Rahab's use of _nātan_ in "the LORD hath given you the land" is a theological statement, not merely an observation of military might. It implies divine bestowal, a sovereign act of transfer. This is the fulfillment of God's ancient covenant promises to Abraham and his descendants regarding the land of Canaan. It signifies that Israel's possession of the land is not by their own strength or conquest alone, but by divine decree and gift. Rahab recognizes God's active agency and sovereign authority over the nations and their territories.
* **Terror (Hebrew, _chittat_):** Derived from the root _ḥātat_ (to be broken, dismayed, terrified), _chittat_ refers to a profound, paralyzing dread or panic. It describes a state of spiritual and psychological collapse, where courage and will are utterly shattered. This is not just a natural human fear but a divinely sent terror, a supernatural element in God's warfare against His enemies. It signifies that the inhabitants of Jericho were already defeated in their spirit, their morale utterly broken before any physical battle had commenced. This "terror" was a direct fulfillment of God's promise to send His fear before Israel (e.g., Exodus 23:27).
* **Faint (Hebrew, _mūg_):** This verb means "to melt, dissolve, lose courage, become disheartened." The image conveyed is one of hearts literally melting away, losing all resolve and strength. It vividly describes the complete demoralization and utter lack of resistance among the Canaanites. Coupled with "terror," it paints a picture of a people utterly incapacitated by fear, their will to fight dissolved. This spiritual and psychological defeat was a key component of God's strategy, demonstrating that the battle was already won in the spiritual realm before any physical engagement.

#### Verse Breakdown
* **"And she said unto the men,"**: This opening clause establishes the speaker and audience, setting the stage for a direct and consequential declaration. Rahab, a woman of Jericho and an outsider, takes the initiative to speak to the Israelite spies, highlighting her agency and courage in a dangerous situation. Her words are not coerced but are a deliberate and profound confession.
* **"I know that the LORD hath given you the land,"**: This is the theological core of Rahab's statement. Her "I know" (יָדַעְתִּי, _yāda‘tî_) signifies a deep, personal conviction, not mere hearsay. She acknowledges YHWH, the covenant God of Israel, as the active agent in bestowing the land. This is a recognition of divine sovereignty and the certainty of God's promises, a remarkable confession of faith from a pagan woman. She understands that Israel's claim to the land is divinely sanctioned and irreversible.
* **"and that your terror is fallen upon us,"**: Rahab here describes the widespread psychological impact of Israel's approach. The "terror" (חִתַּת, _chittat_) is not just a natural fear but a divinely induced dread, a fulfillment of God's promise to send His fear before His people. This indicates a complete breakdown of morale and courage among the Canaanites, a pre-emptive spiritual victory for Israel. It suggests that the inhabitants were already defeated in spirit.
* **"and that all the inhabitants of the land faint because of you."**: This final clause reinforces the extent of the demoralization. The word "faint" (מוּג, _mūg_) depicts a melting away of courage, a complete loss of resolve. The hyperbole "all the inhabitants of the land" emphasizes the pervasive and overwhelming nature of this fear, extending beyond Jericho to the entire region. This collective psychological collapse confirms that the Canaanites' will to resist has been utterly broken, making their conquest a matter of divine appointment rather than military parity.

#### Literary Devices
Joshua 2:9 is rich in literary devices that enhance its theological and narrative impact. There is profound **Irony** in this verse: it is a harlot from a pagan city, an outsider to the covenant, who articulates a clearer and more profound understanding of YHWH's sovereign power and His purposes than many within Israel might have possessed at this moment. Her confession stands in stark contrast to the fear and wavering faith that sometimes plagued the Israelites. The verse also functions as powerful **Foreshadowing**, not only of the imminent fall of Jericho but also of the broader theme of Gentile inclusion in God's redemptive plan, which culminates in Rahab's place in the lineage of Christ. The phrase "all the inhabitants of the land faint" employs **Hyperbole** to emphasize the pervasive and overwhelming nature of the terror that has gripped Canaan, underscoring the effectiveness of God's psychological warfare. Ultimately, the verse is a direct **Confession**—Rahab's bold and clear theological statement of faith in YHWH's power and faithfulness, demonstrating a nascent spiritual discernment that sets her apart and marks her for salvation.

### THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 2:9 stands as a powerful testament to the unwavering sovereignty of God and the certainty of His covenant promises. Rahab's confession underscores that Israel's conquest of Canaan was not merely a military endeavor but a divinely orchestrated act of judgment against the wicked inhabitants and a faithful fulfillment of God's ancient pledge to Abraham. The "terror" and "fainting" of the Canaanites reveal God's active involvement in demoralizing the enemy, demonstrating that the spiritual battle precedes and often dictates the physical outcome. Moreover, Rahab's unexpected faith highlights God's radical grace, showing that His redemptive plan extends beyond ethnic boundaries, embracing even those from pagan backgrounds who respond in faith to His revealed power. Her story foreshadows the broader biblical truth that salvation is by grace through faith, available to all who acknowledge God's authority and align themselves with His purposes.

* [Exodus 15:15-16](/exodus/15-15 "Exodus 15:15-16 - The Nations Tremble")
* [Deuteronomy 2:25](/deuteronomy/2-25 "Deuteronomy 2:25 - God Puts Dread on Nations")
* [Hebrews 11:31](/hebrews/11-31 "Hebrews 11:31 - Rahab's Faith")

### REFLECTION AND APPLICATION
Rahab's confession in Joshua 2:9 offers profound lessons for contemporary believers. Her ability to discern God's hand in the unfolding events, even from a pagan context and amidst widespread fear, challenges us to cultivate spiritual discernment in our own lives. In a world often characterized by uncertainty and anxiety, are we able to see God's sovereign purposes at work, even in unexpected places or through unconventional means? Rahab's courageous decision to act on her nascent faith, risking her life to align with God's people, calls us to radical obedience and trust, even when it means going against prevailing cultural norms or personal safety. Her story reminds us that God often uses the most unlikely individuals to accomplish His grand designs, extending His grace to all who believe, regardless of their past or present circumstances. Our response to God's revealed power, like Rahab's, should be one of humble submission and active faith, knowing that His plans cannot be thwarted and that His promises are certain.

#### Questions for Reflection
* **How does Rahab's confession challenge my own assumptions about where God might be at work in the world today?**
* **In what areas of my life do I need to cultivate greater spiritual discernment to recognize God's sovereign hand?**
* **What "terrors" or fears in my own life or culture might be divinely intended to lead to a deeper surrender to God's will?**
* **How can I demonstrate a Rahab-like courage and faith in my daily life, even when it means going against the grain?**

### FAQ
**Why did Rahab betray her own people?**

Answer: Rahab's actions, while appearing as betrayal from a human perspective, are presented biblically as an act of faith and spiritual discernment. She recognized that the God of Israel was the true and living God, and that His purposes for the land were irreversible. Her choice was not merely a pragmatic act of self-preservation, but a theological alignment with the divine will. She chose to side with the God who had demonstrated His power and faithfulness, rather than with a doomed system of idolatry and wickedness. Her "betrayal" was, in essence, a conversion, a turning from her former allegiance to the sovereign LORD.

**Was Rahab's lie to the king's men justifiable?**

Answer: The Bible records Rahab's lie (Joshua 2:4-5) but does not explicitly commend it. However, it *does* commend her faith (Hebrews 11:31) and her works (James 2:25), which included her act of sheltering the spies. The ethical dilemma of lying in such a situation is complex. Some theologians argue that it was a lesser evil to save innocent lives and advance God's kingdom purposes, while others maintain that God never condones sin, even when it leads to a positive outcome. Regardless, the focus of the biblical narrative is on Rahab's faith that prompted her to act decisively for the sake of God's people and His mission, rather than on the moral rectitude of her specific deceptive act. Her faith, despite her moral imperfections, was honored by God.

**How could a harlot be included in God's plan and the lineage of Christ?**

Answer: Rahab's inclusion in God's redemptive plan and the genealogy of Jesus ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in the Genealogy of Jesus")) is a powerful testament to God's radical grace and His ability to redeem anyone, regardless of their past or social standing. Her profession as a harlot highlights the depth of God's mercy and His willingness to save those whom society might deem unworthy. Her story demonstrates that salvation is not based on human merit or social status, but on faith in God's power and promises. She represents the inclusivity of God's kingdom, foreshadowing the Gentile inclusion that would become central to the New Testament message.

### CHRIST-CENTERED FULFILLMENT
Rahab's confession in Joshua 2:9, born of a divinely instilled terror and a nascent faith, finds its ultimate and most profound fulfillment in Jesus Christ. Just as Rahab recognized that the LORD had "given" the land to Israel, so too does the New Testament declare that all authority in heaven and on earth has been [given to Jesus Christ](/matthew/28-18 "Matthew 28:18 - All Authority Given to Jesus"). He is the true and ultimate conqueror, not of a physical land, but of sin, death, and the powers of darkness. The "terror" that fell upon the inhabitants of Jericho foreshadows the spiritual dread that grips those who stand in opposition to God's kingdom, culminating in the [judgment of the wicked](/revelation/20-11 "Revelation 20:11-15 - The Great White Throne Judgment"). However, Christ's work also offers an alternative: for those who, like Rahab, turn in faith and align themselves with God's purposes, there is salvation and peace, not terror. Rahab's inclusion in the lineage of Christ ([Matthew 1:5](/matthew/1-5 "Matthew 1:5 - Rahab in the Genealogy of Jesus")) powerfully illustrates that Jesus's redemptive work transcends all social, ethnic, and moral boundaries. He came to save sinners, welcoming all who, by faith, acknowledge His sovereignty and seek refuge in Him, just as Rahab sought refuge in the God of Israel. His kingdom is not of this world, but a spiritual dominion where those who believe are [delivered from the domain of darkness](/colossians/1-13 "Colossians 1:13 - Delivered from Darkness") and transferred into the kingdom of His beloved Son.

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

Exodus 23:27

I will send my fear before thee, and will destroy all the people to whom thou shalt come, and I will make all thine enemies turn their backs unto thee.

Deuteronomy 2:25

This day will I begin to put the dread of thee and the fear of thee upon the nations [that are] under the whole heaven, who shall hear report of thee, and shall tremble, and be in anguish because of thee.

Joshua 2:11

And as soon as we had heard [these things], our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he [is] God in heaven above, and in earth beneath.

Job 19:25

For I know [that] my redeemer liveth, and [that] he shall stand at the latter [day] upon the earth:

Genesis 35:5

And they journeyed: and the terror of God was upon the cities that [were] round about them, and they did not pursue after the sons of Jacob.

Exodus 15:15

Then the dukes of Edom shall be amazed; the mighty men of Moab, trembling shall take hold upon them; all the inhabitants of Canaan shall melt away.

Exodus 15:16

Fear and dread shall fall upon them; by the greatness of thine arm they shall be [as] still as a stone; till thy people pass over, O LORD, till the people pass over, which thou hast purchased.