TRV
Translation
King James Version
And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.
KJV (with Strong's)
Complete Jewish Bible
The young men, the spies, went in and brought out Rachav with her father, mother, brothers and all she had; they brought out all her relatives and put them safely outside the camp of Isra'el.
Berean Standard Bible
So the young spies went in and brought out Rahab, her father and mother and brothers, and all who belonged to her. They brought out her whole family and settled them outside the camp of Israel.
American Standard Version
And the young men the spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; all her kindred also they brought out; and they set them without the camp of Israel.
World English Bible Messianic
The young men who were spies went in, and brought out Rahab with her father, her mother, her brothers, and all that she had. They also brought out all her relatives, and they set them outside of the camp of Israel.
Geneva Bible (1599)
So the yong men that were spies, went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that shee had: also they brought out all her familie, and put them without the host of Israel.
Young's Literal Translation
And the young man, the spies, go in and bring out Rahab, and her father, and her mother, and her brethren, and all whom she hath; yea, all her families they have brought out, and place them at the outside of the camp of Israel.
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Commentary on Joshua 6 verses 17–27
17 ¶ And the city shall be accursed, even it, and all that are therein, to the LORD: only Rahab the harlot shall live, she and all that are with her in the house, because she hid the messengers that we sent.
18 And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it.
19 But all the silver, and gold, and vessels of brass and iron, are consecrated unto the LORD: they shall come into the treasury of the LORD.
20 So the people shouted when the priests blew with the trumpets: and it came to pass, when the people heard the sound of the trumpet, and the people shouted with a great shout, that the wall fell down flat, so that the people went up into the city, every man straight before him, and they took the city.
21 And they utterly destroyed all that was in the city, both man and woman, young and old, and ox, and sheep, and ass, with the edge of the sword.
22 But Joshua had said unto the two men that had spied out the country, Go into the harlot's house, and bring out thence the woman, and all that she hath, as ye sware unto her.
23 And the young men that were spies went in, and brought out Rahab, and her father, and her mother, and her brethren, and all that she had; and they brought out all her kindred, and left them without the camp of Israel.
24 And they burnt the city with fire, and all that was therein: only the silver, and the gold, and the vessels of brass and of iron, they put into the treasury of the house of the LORD.
25 And Joshua saved Rahab the harlot alive, and her father's household, and all that she had; and she dwelleth in Israel even unto this day; because she hid the messengers, which Joshua sent to spy out Jericho.
26 And Joshua adjured them at that time, saying, Cursed be the man before the LORD, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it.
27 So the LORD was with Joshua; and his fame was noised throughout all the country.
The people had religiously observed the orders given them concerning the besieging of Jericho, and now at length Joshua had told them (Jos 6:16), "The Lord hath given you the city, enter and take possession." Accordingly in these verses we have,
I. The rules they were to observe in taking possession. God gives it to them, and therefore may direct it to what uses and intents, and clog it with what provisos and limitations he thinks fit. It is given to them to be devoted to God, as the first and perhaps the worst of all the cities of Canaan. 1. The city must be burnt, and all the lives in it sacrificed without mercy to the justice of God. All this they knew was included in those words, Jos 6:17. The city shall be a cherem, a devoted thing, at and all therein, to the Lord. No life in it might be ransomed upon any terms; they must all be surely put to death, Lev 27:29. So he appoints from whom as creatures they had received their lives, and to whom as sinners they had forfeited them; and who may dispute his sentence? Is God unrighteous, who thus taketh vengeance? God forbid we should entertain such a thought! There was more of God seen in the taking of Jericho than of any other of the cities of Canaan, and therefore that must be more than any other devoted to him. And the severe usage of this city would strike a terror upon all the rest and melt their hearts yet more before Israel. Only, when this severity is ordered, Rahab and her family are excepted: She shall live and all that are with her. She had distinguished herself from her neighbours by the kindness she showed to Israel, and therefore shall be distinguished from them by the speedy return of that kindness. 2. All the treasure of it, the money and plate and valuable goods, must be consecrated to the service of the tabernacle, and brought into the stock of dedicated things, the Jews say because the city was taken on the sabbath day. Thus God would be honoured by the beautifying and enriching of his tabernacle; thus preparation was made for the extraordinary expenses of his service; and thus the Israelites were taught not to set their hearts upon worldly wealth nor to aim at heaping up abundance of it for themselves. God had promised them a land flowing with milk and honey, not a land abounding with silver and gold; for he would have them live comfortably in it, that they might serve him cheerfully, but not covet either to trade with distant countries or to hoard for after times. He would likewise have them to reckon themselves enriched in the enriching of the tabernacle, and to think that which was laid up in God's house as truly their honour and wealth as if it had been laid up in their own. 3. A particular caution is given them to take heed of meddling with the forbidden spoil; for what was devoted to God, if they offered to appropriate it to their own use, would prove accursed to them; therefore (Jos 6:18) "In any wise keep yourselves from the accursed thing; you will find yourselves inclined to reach towards it, but check yourselves, and frighten yourselves from having any thing to do with it." He speaks as if he foresaw the sin of Achan, which we have an account of in the next chapter, when he gives this reason for the caution, lest you make the camp of Israel a curse and trouble it, as it proved that Achan did.
II. The entrance that was opened to them into the city by the sudden fall of the walls, or at least that part of the wall over against which they then were when they gave the shout (Jos 6:20): The wall fell down flat, and probably killed abundance of people, the guards that stood sentinel upon it, or others that crowded about it, to look at the Israelites that were walking round. We read of thousands killed by the fall of a wall, Kg1 20:30. that which they trusted to for defence proved their destruction. The sudden fall of the wall, no doubt, put the inhabitants into such a consternation that they had no strength nor spirit to make any resistance, but they became an easy prey to the sword of Israel, and saw to how little purpose it was to shut their gates against a people that had the Lord on the head of them, Mic 2:13. Note, The God of heaven easily can, and certainly will, break down all the opposing power of his and his church's enemies. Gates of brass and bars of iron are, before him, but as straw and rotten wood, Isa 45:1, Isa 45:2. Who will bring me into the strong city? Wilt not thou, O God? Psa 60:9, Psa 60:10. Thus shall Satan's kingdom fall, nor shall any prosper that harden themselves against God.
III. The execution of the orders given concerning this devoted city. All that breathed were put to the sword; not only the men that were found in arms, but the women, and children, and old people. Though they cried for quarter, and begged ever so earnestly for their lives, there was no room for compassion, pity must be forgotten: they utterly destroyed all, Jos 6:21. If they had not had a divine warrant under the seal of miracles for this execution, it could not have been justified, nor can it justify the like now, when we are sure no such warrant can be produced. But, being appointed by the righteous Judge of heaven and earth to do it, who is not unrighteous in taking vengeance, they are to be applauded in doing it as the faithful ministers of his justice. Work for God was then bloody work; and cursed was he that did it deceitfully, keeping back his sword from blood, Jer 48:10. But the spirit of the gospel is very different, for Christ came not to destroy men's lives but to save them, Luk 9:56. Christ's victories were of another nature. The cattle were put to death with the owners, as additional sacrifices to the divine justice. The cattle of the Israelites, when slain at the altar, were accepted as sacrifices for them, but the cattle of these Canaanites were required to be slain as sacrifices with them, for their iniquity was not to be purged with sacrifice and offering: both were for the glory of God. 2. The city was burnt with fire, and all that was in it, Jos 6:24. The Israelites, perhaps, when they had taken Jericho, a large and well-built city, hoped they should have that for their head-quarters; but God will have them yet to dwell in tents, and therefore fires this nest, lest they should nestle in it. 3. All the silver and gold, and all those vessels which were capable of being purified by fire, were brought into the treasury of the house of the Lord; not that he needed it but that he would be honoured by it, as the Lord of hosts, of their hosts in particular, the God that gave the victory and therefore might demand the spoil, either the whole, as here, or, as sometimes, a tenth, Heb 7:4.
IV. The preservation of Rahab the harlot, or inn-keeper, who perished not with those that believed not, Heb 11:31. The public faith was engaged for her safety by the two spies, who acted therein as public persons; and therefore, though the hurry they were in at the taking of the town was no doubt very great, yet Joshua took effectual care for her preservation. The same persons that she had secured were employed to secure her, Jos 6:22, Jos 6:23. They were best able to do it who knew her and her house, and they were fittest to do it, that it might appear it was for the sake of her kindness to them that she was thus distinguished and had her life given her for a prey. All her kindred were saved with her; like Noah she believed to the saving of her house; and thus faith in Christ brings salvation to the house, Act 16:31. Some ask how her house, which is said to have been upon the wall (Jos 2:15), escaped falling with the wall; we are sure it did escape, for she and her relations were safe in it, either though it joined so near to the wall as to be said to be upon it, yet it was so far off as not to fall either with the wall or under it; or, rather, that part of the wall on which her house stood fell not. Now being preserved alive, 1. She was left for some time without the camp to be purified from the Gentile superstition, which she was to renounce, and to be prepared for her admission as a proselyte. 2. She was in due time incorporated with the church of Israel, and she and her posterity dwelt in Israel, and her family was remarkable long after. We find her the wife of Salmon, prince of Judah, mother of Boaz, and named among the ancestors of our Saviour, Mat 1:5. Having received Israelites in the name of Israelites, she had an Israelite's reward. Bishop Pierson observes that Joshua's saving Rahab the harlot, and admitting her into Israel, were a figure of Christ's receiving into his kingdom, and entertaining there, the publicans and the harlots, Mat 21:31. Or it may be applied to the conversion of the Gentiles.
V. Jericho is condemned to a perpetual desolation, and a curse pronounced upon the man that at any time hereafter should offer to rebuild it (Jos 6:26): Joshua adjured them, that is, the elders and people of Israel, not only by their own consent, obliging themselves and their posterity never to rebuild this city, but by the divine appointment, God himself having forbidden it under the sever penalty here annexed. 1. God would hereby show the weight of a divine curse; where it rests there is no contending with it nor getting from under it; it brings ruin without remedy or repair. 2. He would have it to remain in its ruins a standing monument of his wrath against the Canaanites when the measure of their iniquity was full, and of his mercy to his people when the time had come for their settlement in Canaan. The desolations of their enemies were witnesses of his favour to them, and would upbraid them with their ingratitude to that God who had done so much for them. The situation of the city was very pleasant, and probably its nearness to Jordan was an advantage to it, which would tempt men to build upon the same spot; but they are here told it is at their peril if they do it. Men build for their posterity, but he that builds Jericho shall have no posterity to enjoy what he builds; his eldest son shall die when he begins the work, and if he take not warning by that stroke to desist, but will go on presumptuously, the finishing of his work shall be attended with the funeral of his youngest, and we must suppose all the rest cut off between. This curse, not being a curse causeless, did come upon that man who long after rebuilded Jericho (Kg1 16:34), but we are not to think it made the place ever the worse when it was built, or brought any hurt to those that inhabited it. We find Jericho afterwards graced with the presence, not only of those two great prophets Elijah and Elisha, but of our blessed Saviour himself, Luk 18:35; Luk 19:1; Mat 20:29. Note, It is a dangerous thing to attempt the building up of that which God will have to be destroyed. See Mal 1:4.
Lastly, All this magnified Joshua and raised his reputation (Jos 6:27); it made him not only acceptable to Israel, but formidable to the Canaanites, because it appeared that God was with him of a truth: the Word of the Lord was with him, so the Chaldee, even Christ himself, the same that was with Moses. Nothing can more raise a man's reputation, nor make him appear more truly great, than to have the evidences of God's presence with him.
Matthew Henry (1662–1714) — Commentary on the Whole Bible. This section covers verses 17–27. Public domain.
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JeromeAD 420
HOMILY ON THE EXODUS 91
Let us prepare ourselves for the sacrifice of the lamb.… Nor let us be under the impression that this yearling lamb can be eaten anywhere. The precept bids us to partake of it in one house only, lest we think that the lamb may be immolated outside the church. From this, it is evident that the Jews and heretics, and all assemblies of perverted doctrine, because they do not eat the lamb in the church, do not eat the flesh of the lamb but the flesh of the dragon, which, as the psalmist tells us, was given as food to the Ethiopians. Just as in the flood no one was saved who was not in the ark of Noah, and in the fall of Jericho, only the house of the harlot Rahab—which signifies the faithful church of the Gentiles—was spared, so is it true that in the sacrifice of the lamb, the lamb is slain only when it is sacrificed in the one house.
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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SUMMARY
Joshua 6:23 meticulously records the faithful fulfillment of God's promise to Rahab and her household following the miraculous fall of Jericho. As the Israelite forces entered the conquered city, the two spies previously sheltered by Rahab returned to her house, extracting her, her immediate family, and all her possessions, ensuring their complete safety. This act of deliverance, which involved a temporary placement "without the camp of Israel," powerfully underscores God's unwavering commitment to His covenantal word, His redemptive grace extended to Gentiles, and the essential process of separation and purification for those brought into His holy community.
CONTEXT
Literary Context: Joshua 6:23 serves as the narrative culmination of a significant subplot introduced much earlier in the Book of Joshua. The story begins in Joshua 2 when Joshua, prior to the assault on Jericho, dispatches two spies into the city. There, they encounter Rahab, a Canaanite woman, who, by faith, hides them from the king's men. In return for her protection, the spies swear an oath to spare her and her entire household when Israel conquers Jericho, instructing her to display a scarlet cord in her window as a sign (Joshua 2:14-21). The subsequent chapters detail the miraculous fall of Jericho, orchestrated by God through the marching and trumpet blasts of the Israelites (Joshua 6:1-20). Immediately following the city's collapse and the execution of the divine "ban" (herem) upon it, this verse explicitly describes the spies' diligent action to fulfill their oath, thereby demonstrating God's meticulous attention to detail and His unwavering commitment to His promises, even amidst widespread judgment.
Historical & Cultural Context: Jericho was one of the oldest continually inhabited cities in the world, strategically located at a crucial crossroads and heavily fortified, making its capture a formidable task. The Canaanite culture, characterized by polytheism, idolatry, and morally corrupt practices, was under divine judgment, leading to the command of herem (devotion to destruction) for cities like Jericho. Within this context, Rahab's act of faith, turning away from her own people and aligning with Israel's God, was profoundly counter-cultural and dangerous. The "camp of Israel" was not merely a military encampment but a sacred space, representing the dwelling place of God's presence (the tabernacle) and the covenant community. Strict purity laws and social order governed entry and conduct within the camp. Bringing Rahab and her family, who were Gentiles from a pagan background, directly into the holy camp without a period of transition would have violated these norms. Their temporary placement "without the camp" was a practical and symbolic necessity, allowing for ritual purification, cultural assimilation, and instruction in the ways of Yahweh before full integration into the Israelite community.
Key Themes: Joshua 6:23 powerfully encapsulates several core themes prevalent throughout the Book of Joshua and the broader Old Testament. Foremost is the theme of Divine Faithfulness and Promise-Keeping. God's word, spoken through His servants, is meticulously fulfilled, highlighting His absolute trustworthiness even in the midst of war and judgment. This verse also profoundly illustrates Redemption and Inclusion, demonstrating God's sovereign grace extended beyond the boundaries of Israel to a Gentile woman and her family. Rahab, a former harlot from a doomed city, is not only spared but brought into the covenant community, foreshadowing the inclusion of Gentiles in God's plan of salvation (Isaiah 49:6). Furthermore, the detail "left them without the camp of Israel" introduces the theme of Separation and Sanctification. This temporary segregation signifies the necessary process of leaving behind the old life of paganism and impurity, undergoing a period of cleansing, instruction, and spiritual preparation before full integration into the holy people of God. Rahab's story thus becomes a testament to God's transformative power and His desire to bring all who believe into His family, regardless of their past.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Joshua 6:23 employs several potent literary devices. Narrative Fulfillment is central, as the verse dramatically concludes the Rahab subplot initiated in Joshua 2, demonstrating the meticulous and unwavering execution of the spies' oath and, by extension, God's promise. The Symbolism of the "scarlet cord" (mentioned in Joshua 2:18) finds its ultimate validation here, as it served as the visible sign for their salvation, much like the blood on the doorposts in the Passover (Exodus 12:13). The phrase "without the camp" is also deeply Symbolic, representing a liminal space of transition from the old, condemned world to the new, holy community. It signifies a necessary period of purification and instruction, a metaphorical "quarantine" before full integration. This act of rescue and separation also serves as Foreshadowing, hinting at God's broader redemptive plan to include Gentiles by faith, bringing them out of judgment and into His covenant family, though often requiring a period of transformation.
THEOLOGICAL AND THEMATIC CONNECTIONS
Joshua 6:23 stands as a powerful testament to God's unwavering faithfulness and expansive grace. It demonstrates that God honors the faith of individuals, even those from outside the covenant community, and meticulously fulfills His promises. Rahab's salvation is a vivid illustration that God's redemptive plan is not limited by ethnicity, social status, or past sin, but is extended to all who turn to Him in faith. Her inclusion into Israel foreshadows the radical inclusivity of God's future kingdom, where people from every nation will be brought into His family. The temporary separation "without the camp" underscores the biblical principle that new life in God requires a decisive break from the old life and a period of spiritual transformation and instruction before full integration into the holy community.
REFLECTION AND APPLICATION
Joshua 6:23 offers profound lessons for contemporary believers, reminding us of God's meticulous faithfulness to His word. Just as He remembered His promise to Rahab, we can trust that God will fulfill every promise He has made to us in Christ. This verse also powerfully illustrates the breadth of God's redemptive grace, extending salvation to the most unlikely individuals, regardless of their past or background. Rahab's story encourages us to believe that no one is beyond the reach of God's transformative love and that His call to salvation is universal. Furthermore, the detail of being "left without the camp" speaks to the essential process of sanctification. When we are brought out of the "world" (our former life of sin), there is often a necessary period of separation, purification, and instruction before we are fully integrated into the body of Christ and can effectively live out our new identity. This calls us to embrace seasons of spiritual growth, learning, and cleansing, allowing God to prepare us for deeper fellowship and service within His holy community.
Questions for Reflection
FAQ
Why were Rahab and her family "left without the camp of Israel" instead of being immediately integrated?
Answer: Rahab and her family were Canaanites, coming from a pagan culture that was under divine judgment. The "camp of Israel" was considered a holy space, representing the dwelling of God's presence and the covenant community. Bringing them directly into the camp without a period of transition would have violated the strict purity laws and social order of Israel. Their temporary placement "without the camp" served several vital purposes: it allowed for ritual purification from their former pagan associations, provided time for instruction in the laws and customs of Yahweh, and facilitated their cultural assimilation into the Israelite community. This period of separation was not punitive but preparatory, ensuring they were properly cleansed and prepared for full integration into God's people, as seen in later accounts where Rahab becomes a part of Israel (Matthew 1:5).
What is the broader significance of Rahab's inclusion in the Israelite community?
Answer: Rahab's inclusion is highly significant as it demonstrates God's redemptive grace extending beyond the boundaries of Israel to a Gentile. Despite her background as a harlot from a condemned city, her faith in the God of Israel led to her salvation and full integration into His covenant people. Her story foreshadows the New Testament truth that salvation is by faith for all who believe, regardless of their ethnicity or past (Romans 10:12-13). Rahab's lineage even includes her in the Messianic line, as she is listed in the genealogy of Jesus Christ (Matthew 1:5), underscoring God's sovereign plan to use unexpected individuals for His grand purposes.
CHRIST-CENTERED FULFILLMENT
Joshua 6:23, with its account of Rahab's salvation, powerfully foreshadows the expansive and inclusive nature of God's redemptive work in Jesus Christ. Just as Rahab and her household were "brought out" from a city under divine judgment and into the safety of God's people, so too are believers in Christ "rescued from the dominion of darkness and brought... into the kingdom of the Son he loves" (Colossians 1:13). The scarlet cord that marked Rahab's house for salvation is a vivid type of the blood of Christ, which serves as the ultimate sign of redemption and protection from God's wrath for all who believe (Romans 3:25). Rahab, a Gentile and a harlot, is saved by faith, not by works of the law, illustrating the radical grace that would be fully revealed in the New Covenant, where there is "neither Jew nor Gentile, neither slave nor free, nor is there male and female, for you are all one in Christ Jesus" (Galatians 3:28). Her temporary placement "without the camp" before full integration into Israel prefigures the process of sanctification for believers, where we are called to be "in the world but not of the world" (John 17:14-16), undergoing a spiritual transformation as we are cleansed by the Word and Spirit, preparing us for full fellowship in the new covenant community, the Church, which is the body of Christ. Ultimately, Rahab's story is a testament to Christ's power to save the utterly lost and to integrate them fully into His family, fulfilling God's ancient promise to bless all nations through Abraham's seed (Genesis 12:3).