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Apologetics Bible

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Published chapter Reader summary first Joshua live Chapter 2 of 24 24 verse waypoints 24 commentary witnesses

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Joshua documents the conquest and settlement of Canaan under Joshua ben Nun (c. 1406-1380 BC on the early date, c. 1220-1200 BC on the late date). Archaeological evidence — including the Jericho debate (Kathleen Kenyon vs. Bryant Wood), the Hazor stratum, and the Amarna letters referencing 'Habiru' incursions — informs ongoing historical reassessment.

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Connected ID: Joshua_2

Primary Witness Text: 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. 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. 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. 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: 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. 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. 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. And before they were laid down, she came up unto them upon the roof; 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. For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were ...

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Connected ID: Joshua_2

Chapter Blob Preview: 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. 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. And the king of Jericho sent unto Rahab, saying, B...

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Theologically, Joshua typifies Christ: the Hebrew name Yehoshua is the same name as Jesus (Iēsous in LXX), and the rest that Joshua gave anticipated the greater rest of Hebrews 4. The Rahab narrative introduces the scarlet cord as a sign of redemption — a type richly explored in later typological interpretation.

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Joshua 2:1

Hebrew

וַיִּשְׁלַח יִהוֹשֻֽׁעַ־בִּן נוּן מִֽן־הַשִּׁטִּים שְׁנַֽיִם־אֲנָשִׁים מְרַגְּלִים חֶרֶשׁ לֵאמֹר לְכוּ רְאוּ אֶת־הָאָרֶץ וְאֶת־יְרִיחוֹ וַיֵּלְכוּ וַיָּבֹאוּ בֵּית־אִשָּׁה זוֹנָה וּשְׁמָהּ רָחָב וַיִּשְׁכְּבוּ־שָֽׁמָּה׃

vayishelach-yihvoshu'a-vin-nvn-min-hashitiym-shenayim-'anashiym-merageliym-cheresh-le'mor-lekhv-re'v-'et-ha'aretz-ve'et-yeriychvo-vayelekhv-vayavo'v-veyt-'ishah-zvonah-vshemah-rachav-vayishekhevv-shamah

KJV: 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.

AKJV: 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.

ASV: And Joshua the son of Nun sent out of Shittim two men as spies secretly, saying, Go, view the land, and Jericho. And they went and came into the house of a harlot whose name was Rahab, and lay there.

YLT: And Joshua son of Nun sendeth from Shittim, two men, spies, silently, saying, `Go, see the land--and Jericho;' and they go and come into the house of a woman, a harlot, and her name is Rahab, and they lie down there.

Commentary WitnessJoshua 2:1

Quoted commentary witness

Commentary Witness

Joshua 2:1

Quoted commentary witness

Joshua sends out two spies to examine the state of the inhabitants of the land, particularly those of Jericho, who are entertained at the house of Rahab, Jos 2:1. The king of Jericho is informed of their being in the town, and sends to Rahab, commanding her to deliver them up, Jos 2:2, Jos 2:3. She hides the spies, and tells the messengers that the men were departed and gone towards the mountain, Jos 2:4, Jos 2:5. When the officers of the king of Jericho were departed, she took the spies to the house-top, and covered them with flax, Jos 2:6, Jos 2:7. She relates to them that the fear of the Israelites had fallen on all the inhabitants of the country on hearing of their victories over the Amorites; that she knew none could resist the God of Israel, and therefore desired them to give her an oath that, when they took Jericho, they would preserve the lives of her and her family, Jos 2:8-13. The spies swear to her, Jos 2:14. She lets them down by a cord from the house-top, and gives them directions how to proceed, in order to avoid the pursuers, Jos 2:15, Jos 2:16. She is to tie a scarlet line to the window, through which she had let them down, which should be the sign to the Israelites to spare that house and its inhabitants, Jos 2:17-19. Having bound her to secresy, they depart, Jos 2:20, Jos 2:21. After three days' stay in the mountain, they return to Joshua, and make a favorable report, Jos 2:22-24. Verse 1 Joshua - sent - two men to spy secretly - It is very likely that these spies had been sent out soon after the death of Moses, and therefore our marginal reading, had sent, is to be preferred. Secretly - It is very probable also that these were confidential persons, and that the transaction was between them and him alone. As they were to pass over the Jordan opposite to Jericho, it was necessary that they should have possession of this city, that in case of any reverses they might have no enemies in their rear. He sent the men, therefore, to see the state of the city, avenues of approach, fortifications, etc., that he might the better concert his mode of attack. A harlot's house - Harlots and inn-keepers seem to have been called by the same name, as no doubt many who followed this mode of life, from their exposed situation, were not the most correct in their morals. Among the ancients women generally kept houses of entertainment, and among the Egyptians and Greeks this was common. I shall subjoin a few proofs. Herodotus, speaking concerning the many differences between Egypt and other countries, and the peculiarity of their laws and customs, expressly says: Εν τοισι αἱ μεν γυναικες αγοραζουσι και καπηλευουσι· οἱ δε ανδρες, κατ' οικους εοντες, ὑφαινουσι. "Among the Egyptians the women carry on all commercial concerns, and keep taverns, while the men continue at home and weave." Herod. in Euterp., c. xxxv. Diodorus Siculus, lib. i., s. 8, and c. xxvii., asserts that "the men were the slaves of the women in Egypt, and that it is stipulated in the marriage contract that the woman shall be the ruler of her husband, and that he shall obey her in all things." The same historian supposes that women had these high privileges among the Egyptians, to perpetuate the memory of the beneficent administration of Isis, who was afterwards deified among them. Nymphodorus, quoted by the ancient scholiast on the Oedipus Coloneus of Sophocles, accounts for these customs: he says that "Sesostris, finding the population of Egypt rapidly increasing, fearing that he should not be able to govern the people or keep them united under one head, obliged the men to assume the occupations of women, in order that they might be rendered effeminate." Sophocles confirms the account given by Herodotus; speaking of Egypt he says: - Εκει γαρ οἱ μεν αρσενες κατα στεγας Θακουσιν ἱστουργουντες αἱ δε ξυννομοι Τα' ξω βιου τροφεια προσυνους' αει Oedip. Col. v. 352. "There the men stay in their houses weaving cloth, while the women transact all business out of doors, provide food for the family," etc. It is on this passage that the scholiast cites Nymphodorus for the information given above, and which he says is found in the 13th chapter of his work "On the Customs of Barbarous Nations." That the same custom prevailed among the Greeks we have the following proof from Apuleius: Ego vero quod primate ingressui stabulum conspicatus sum, accessi, et de Quadam Anu Caupona illico percontor. - Aletam. lib. i., p. 18, Edit. Bip. "Having entered into the first inn I met with, and there seeing a certain Old Woman, the Inn-Keeper, I inquired of her." It is very likely that women kept the places of public entertainment among the Philistines; and that it was with such a one, and not with a harlot, that Samson lodged; (see Jdg 16:1, etc.); for as this custom certainly did prevail among the Egyptians, of which we have the fullest proof above, we may naturally expect it to have prevailed also among the Canaanites and Philistines, as we find from Apuleius that it did afterwards among the Greeks. Besides there is more than presumptive proof that this custom obtained among the Israelites themselves, even in the most polished period of their history; for it is much more reasonable to suppose that the two women, who came to Solomon for judgment, relative to the dead child, (1Kgs 3:16, etc), were inn-keepers, than that they were harlots. It is well known that common prostitutes, from their abandoned course of life, scarcely ever have children; and the laws were so strict against such in Israel, (Deu 23:18), that if these had been of that class it is not at all likely they would have dared to appear before Solomon. All these circumstances considered, I am fully satisfied that the term זונה zonah in the text, which we translate harlot, should be rendered tavern or inn-keeper, or hostess. The spies who were sent out on this occasion were undoubtedly the most confidential persons that Joshua had in his host; they went on an errand of the most weighty importance, and which involved the greatest consequences. The risk they ran of losing their lives in this enterprise was extreme. Is it therefore likely that persons who could not escape apprehension and death, without the miraculous interference of God, should in despite of that law which at this time must have been so well known unto them, go into a place where they might expect, not the blessing, but the curse, of God? Is it not therefore more likely that they went rather to an inn to lodge than to a brothel? But what completes in my judgment the evidence on this point is, that this very Rahab, whom we call a harlot, was actually married to Salmon, a Jewish prince, see Mat 1:5. And is it probable that a prince of Judah would have taken to wife such a person as our text represents Rahab to be? It is granted that the Septuagint, who are followed by Heb 11:31, and Jam 2:25, translate the Hebrew זונה zonah by πορνη, which generally signifies a prostitute; but it is not absolutely evident that the Septuagint used the word in this sense. Every scholar knows that the Greek word πορνη comes from περναω, to sell, as this does from περαω, to pass from one to another; transire facio a me ad alterum; Damm. But may not this be spoken as well of the woman's goods as of her person? In this sense the Chaldee Targum understood the term, and has therefore translated it אתתא פונדקיתא ittetha pundekitha, a woman, a Tavern-Keeper. That this is the true sense many eminent men are of opinion; and the preceding arguments render it at least very probable. To all this may be added, that as our blessed Lord came through the line of this woman, it cannot be a matter of little consequence to know what moral character she sustained; as an inn-keeper she might be respectable, if not honorable; as a public prostitute she could be neither; and it is not very likely that the providence of God would have suffered a person of such a notoriously bad character to enter into the sacred line of his genealogy. It is true that the cases of Tamar and Bathsheba may be thought sufficient to destroy this argument; but whoever considers these two cases maturely will see that they differ totally from that of Rahab, if we allow the word harlot to be legitimate. As to the objection that her husband is nowhere mentioned in the account here given; it appears to me to have little weight. She might have been either a single woman or a widow; and in either of these cases there could have been no mention of a husband; or if she even had a husband it is not likely he would have been mentioned on this occasion, as the secret seems to have been kept religiously between her and the spies. If she were a married woman her husband might be included in the general terms, all that she had, and all her kindred, Jos 6:23. But it is most likely that she was a single woman or a widow, who got her bread honestly by keeping a house of entertainment for strangers. See below.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:1

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

1Kgs 3:16
Mat 1:5
Heb 11:31

Named authorities or texts detected in the witness

Ovid
Septuagint
Targum
Moses
Jericho
Rahab
Amorites
Israel
Joshua
Herodotus
Herod
Euterp
Diodorus Siculus
Egypt
Egyptians
Isis
Nymphodorus
Sophocles
Sesostris
Oedip
Col
Barbarous Nations
Apuleius
Aletam
Edit
Bip
Old Woman
Keeper
Philistines
Greeks
Solomon
Salmon
Damm

Exposition: Joshua 2:1 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:2

Hebrew

וַיֵּאָמַר לְמֶלֶךְ יְרִיחוֹ לֵאמֹר הִנֵּה אֲנָשִׁים בָּאוּ הֵנָּה הַלַּיְלָה מִבְּנֵי יִשְׂרָאֵל לַחְפֹּר אֶת־הָאָֽרֶץ׃

vaye'amar-lemelekhe-yeriychvo-le'mor-hineh-'anashiym-va'v-henah-halayelah-miveney-yishera'el-lachefor-'et-ha'aretz

KJV: 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.

AKJV: And it was told the king of Jericho, saying, Behold, there came men in here to night of the children of Israel to search out the country.

ASV: 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 land.

YLT: And it is told to the king of Jericho, saying, `Lo, men have come in hither to-night, from the sons of Israel, to search the land.

Commentary Witness (Generated)Joshua 2:2

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:2

Generated editorial synthesis

Joshua 2:2 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:2

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:2

Named authorities or texts detected in the witness

Jericho
Behold

Exposition: Joshua 2:2 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:3

Hebrew

וַיִּשְׁלַח מֶלֶךְ יְרִיחוֹ אֶל־רָחָב לֵאמֹר הוֹצִיאִי הָאֲנָשִׁים הַבָּאִים אֵלַיִךְ אֲשֶׁר־בָּאוּ לְבֵיתֵךְ כִּי לַחְפֹּר אֶת־כָּל־הָאָרֶץ בָּֽאוּ׃

vayishelach-melekhe-yeriychvo-'el-rachav-le'mor-hvotziy'iy-ha'anashiym-hava'iym-'elayikhe-'asher-va'v-leveytekhe-khiy-lachefor-'et-khal-ha'aretz-va'v

KJV: 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.

AKJV: And the king of Jericho sent to Rahab, saying, Bring forth the men that are come to you, which are entered into your house: for they be come to search out all the country.

ASV: And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, that are entered into thy house; for they are come to search out all the land.

YLT: And the king of Jericho sendeth unto Rahab, saying, `Bring out the men who are coming in unto thee, who have come into thy house, for to search the whole of the land they have come in.

Commentary WitnessJoshua 2:3

Quoted commentary witness

Commentary Witness

Joshua 2:3

Quoted commentary witness

Verse 3 The king of Jericho sent unto Rahab - This appears to be a proof of the preceding opinion: had she been a prostitute or a person of ill fame he could at once have sent officers to have seized the persons lodged with her as vagabonds; but if she kept a house of entertainment, the persons under her roof were sacred, according to the universal custom of the Asiatics, and could not be molested on any trifling grounds. A guest or a friend is sacred in whatever house he may be received, in every part of the east to the present day.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:3

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

Asiatics

Exposition: Joshua 2:3 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:4

Hebrew

וַתִּקַּח הֽ͏ָאִשָּׁה אֶת־שְׁנֵי הָאֲנָשִׁים וַֽתִּצְפְּנוֹ וַתֹּאמֶר ׀ כֵּן בָּאוּ אֵלַי הֽ͏ָאֲנָשִׁים וְלֹא יָדַעְתִּי מֵאַיִן הֵֽמָּה׃

vatiqach-ha'ishah-'et-sheney-ha'anashiym-vatitzefenvo-vato'mer- -khen-va'v-'elay-ha'anashiym-velo'-yada'etiy-me'ayin-hemah

KJV: 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:

AKJV: And the woman took the two men, and hid them, and said thus, There came men to me, but I knew not from where they were:

ASV: 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:

YLT: 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 ;

Commentary WitnessJoshua 2:4

Quoted commentary witness

Commentary Witness

Joshua 2:4

Quoted commentary witness

Verse 4 And hid them - Probably she secreted them for the time being in some private corner, till she had the opportunity of concealing them on the house-top in the manner mentioned Jos 2:6.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:4

Source lane

Apologetics Bible source bundle

Exposition: Joshua 2:4 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:5

Hebrew

וַיְהִי הַשַּׁעַר לִסְגּוֹר בַּחֹשֶׁךְ וְהָאֲנָשִׁים יָצָאוּ לֹא יָדַעְתִּי אָנָה הָלְכוּ הֽ͏ָאֲנָשִׁים רִדְפוּ מַהֵר אַחֲרֵיהֶם כִּי תַשִּׂיגֽוּם׃

vayehiy-hasha'ar-lisegvor-vachoshekhe-veha'anashiym-yatza'v-lo'-yada'etiy-'anah-halekhv-ha'anashiym-ridefv-maher-'achareyhem-khiy-tashiygvm

KJV: 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.

AKJV: And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: where the men went I know not: pursue after them quickly; for you shall overtake them.

ASV: and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out; whither the men went I know not: pursue after them quickly; for ye will overtake them.

YLT: and it cometh to pass--the gate is to be shut--in the dark, and the men have gone out; I have not known whither the men have gone; pursue ye, hasten after them, for ye overtake them;'

Commentary WitnessJoshua 2:5

Quoted commentary witness

Commentary Witness

Joshua 2:5

Quoted commentary witness

Verse 5 When it was dark - So it appears that it was after night that the king of Jericho sent to Rahab, ordering her to produce the persons who lodged with her. The season itself was friendly to the whole plot: had these transactions taken place in daylight, it is scarcely possible that the spies could have escaped. But this is no excuse for the woman's prevarication, for God could have saved his messengers independently of her falsity. God never says to any, Do evil that good may come of it. See at the end of the chapter, Jos 2:24 (note).

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:5

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

Rahab

Exposition: Joshua 2:5 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:6

Hebrew

וְהִיא הֶעֱלָתַם הַגָּגָה וַֽתִּטְמְנֵם בְּפִשְׁתֵּי הָעֵץ הָעֲרֻכוֹת לָהּ עַל־הַגָּֽג׃

vehiy'-he'elatam-hagagah-vatitemenem-vefishetey-ha'etz-ha'arukhvot-lah-'al-hagag

KJV: 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.

AKJV: 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 on the roof.

ASV: But she had brought them up to the roof, and hid them with the stalks of flax, which she had laid in order upon the roof.

YLT: and she hath caused them to go up on the roof, and hideth them with the flax wood, which is arranged for her on the roof.

Commentary WitnessJoshua 2:6

Quoted commentary witness

Commentary Witness

Joshua 2:6

Quoted commentary witness

Verse 6 Hid then with the stalks of flax - It is a matter of little consequence whether we translate פסתי העיץ pistey haets stalks of flax, or stalks of hemp: the word עץ ets, which signifies wood, serves to show that whether it was hemp or flax, it was in its rough, unmanufactured state; and as this was about the season, viz., the end of March or the beginning of April, in which the flax is ripe in that country, consequently Rahab's flax might have been recently pulled, and was now drying on the roof of her house. The reader may find some useful remarks upon this subject in Harmer's Observations, vol. iv., p. 97, etc. Upon the roof - We have already seen that all the houses in the east were made flat-roofed; for which a law is given Deu 22:8. On these flat roofs the Asiatics to this day walk, converse, and oftentimes even sleep and pass the night. It is probable that this hiding was after that referred to in the fourth verse.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:6

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

April
Observations

Exposition: Joshua 2:6 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:7

Hebrew

וְהָאֲנָשִׁים רָדְפוּ אֽ͏ַחֲרֵיהֶם דֶּרֶךְ הַיַּרְדֵּן עַל הַֽמַּעְבְּרוֹת וְהַשַּׁעַר סָגָרוּ אַחֲרֵי כַּאֲשֶׁר יָצְאוּ הָרֹדְפִים אַחֲרֵיהֶֽם׃

veha'anashiym-radefv-'achareyhem-derekhe-hayareden-'al-hama'evervot-vehasha'ar-sagarv-'acharey-kha'asher-yatze'v-harodefiym-'achareyhem

KJV: 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.

AKJV: And the men pursued after them the way to Jordan to the fords: and as soon as they which pursued after them were gone out, they shut the gate. ¶

ASV: And the men pursued after them the way to the Jordan unto the fords: and as soon as they that pursued after them were gone out, they shut the gate.

YLT: And the men have pursued after them the way of the Jordan, by the fords, and the gate they have shut afterwards, when the pursuers have gone out after them.

Commentary Witness (Generated)Joshua 2:7

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:7

Generated editorial synthesis

Joshua 2:7 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:7

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:7

Exposition: Joshua 2:7 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:8

Hebrew

וְהֵמָּה טֶרֶם יִשְׁכָּבוּן וְהִיא עָלְתָה עֲלֵיהֶם עַל־הַגָּֽג׃

vehemah-terem-yishekhavvn-vehiy'-'aletah-'aleyhem-'al-hagag

KJV: And before they were laid down, she came up unto them upon the roof;

AKJV: And before they were laid down, she came up to them on the roof;

ASV: And before they were laid down, she came up unto them upon the roof;

YLT: And--before they lie down--she hath gone up unto them on the roof,

Commentary Witness (Generated)Joshua 2:8

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:8

Generated editorial synthesis

Joshua 2:8 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And before they were laid down, she came up unto them upon the roof;'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:8

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:8

Exposition: Joshua 2:8 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And before they were laid down, she came up unto them upon the roof;'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:9

Hebrew

וַתֹּאמֶר אֶל־הָאֲנָשִׁים יָדַעְתִּי כִּֽי־נָתַן יְהוָה לָכֶם אֶת־הָאָרֶץ וְכִֽי־נָפְלָה אֵֽימַתְכֶם עָלֵינוּ וְכִי נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפְּנֵיכֶֽם׃

vato'mer-'el-ha'anashiym-yada'etiy-khiy-natan-yehvah-lakhem-'et-ha'aretz-vekhiy-nafelah-'eymatekhem-'aleynv-vekhiy-namogv-khal-yoshevey-ha'aretz-mifeneykhem

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.

AKJV: And she said to the men, I know that the LORD has given you the land, and that your terror is fallen on us, and that all the inhabitants of the land faint because of you.

ASV: 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.

YLT: and she saith unto the men, `I have known that Jehovah hath given to you the land, and that your terror hath fallen upon us, and that all the inhabitants of the land have melted at your presence.

Commentary WitnessJoshua 2:9

Quoted commentary witness

Commentary Witness

Joshua 2:9

Quoted commentary witness

Verse 9 I know that the Lord hath given you the land - It is likely she had this only from conjecture, having heard of their successes against the Amorites, their prodigious numbers, and seeing the state of terror and dismay to which the inhabitants of her own land were reduced.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:9

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

Amorites

Exposition: Joshua 2:9 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:10

Hebrew

כִּי שָׁמַעְנוּ אֵת אֲשֶׁר־הוֹבִישׁ יְהוָה אֶת־מֵי יַם־סוּף מִפְּנֵיכֶם בְּצֵאתְכֶם מִמִּצְרָיִם וַאֲשֶׁר עֲשִׂיתֶם לִשְׁנֵי מַלְכֵי הָאֱמֹרִי אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן לְסִיחֹן וּלְעוֹג אֲשֶׁר הֶחֱרַמְתֶּם אוֹתָֽם׃

khiy-shama'env-'et-'asher-hvoviysh-yehvah-'et-mey-yam-svf-mifeneykhem-vetze'tekhem-mimitzerayim-va'asher-'ashiytem-lisheney-malekhey-ha'emoriy-'asher-ve'ever-hayareden-lesiychon-vle'vog-'asher-hecherametem-'votam

KJV: For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.

AKJV: For we have heard how the LORD dried up the water of the Red sea for you, when you came out of Egypt; and what you did to the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom you utterly destroyed.

ASV: For we have heard how Jehovah dried up the water of the Red Sea before you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were beyond the Jordan, unto Sihon and to Og, whom ye utterly destroyed.

YLT: `For we have heard how Jehovah dried up the waters of the Red Sea at your presence, in your going out of Egypt, and that which ye have done to the two kings of the Amorite who are beyond the Jordan; to Sihon and to Og whom ye devoted.

Commentary Witness (Generated)Joshua 2:10

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:10

Generated editorial synthesis

Joshua 2:10 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:10

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:10

Named authorities or texts detected in the witness

Egypt
Amorites
Jordan
Og

Exposition: Joshua 2:10 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterl...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:11

Hebrew

וַנִּשְׁמַע וַיִּמַּס לְבָבֵנוּ וְלֹא־קָמָה עוֹד רוּחַ בְּאִישׁ מִפְּנֵיכֶם כִּי יְהוָה אֱלֹֽהֵיכֶם הוּא אֱלֹהִים בַּשָּׁמַיִם מִמַּעַל וְעַל־הָאָרֶץ מִתָּֽחַת׃

vanishema'-vayimas-levavenv-velo'-qamah-'vod-rvcha-ve'iysh-mifeneykhem-khiy-yehvah-'eloheykhem-hv'-'elohiym-vashamayim-mima'al-ve'al-ha'aretz-mitachat

KJV: 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.

AKJV: 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.

ASV: And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you: for Jehovah your God, he is God in heaven above, and on earth beneath.

YLT: And we hear, and melt doth our heart, and there hath not stood any more spirit in any man, from your presence, for Jehovah your God, He is God in the heavens above, and on the earth beneath.

Commentary WitnessJoshua 2:11

Quoted commentary witness

Commentary Witness

Joshua 2:11

Quoted commentary witness

Verse 11 He is God in heaven above, and to earth beneath - This confession of the true God is amazingly full, and argues considerable light and information. As if she had said, "I know your God to be omnipotent and omnipresent:" and in consequence of this faith she hid the spies, and risked her own life in doing it. But how had she this clear knowledge of the Divine nature? 1. Possibly the knowledge of the true God was general in the earth at this time, though connected with much superstition and idolatry; the people believing that there was a god for every district, and for every people; for the mountains and for the valleys; see 1Kgs 20:23. 2. Or she received this instruction from the spies, with whom she appears to have had a good deal of conversation; or, 3. She had it from a supernatural influence of God upon her own soul. She probably made a better use of the light she had received than the rest of her countrymen, and God increased that light.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:11

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

1Kgs 20:23

Exposition: Joshua 2:11 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:12

Hebrew

וְעַתָּה הִשָּֽׁבְעוּ־נָא לִי בַּֽיהוָה כִּי־עָשִׂיתִי עִמָּכֶם חָסֶד וַעֲשִׂיתֶם גַּם־אַתֶּם עִם־בֵּית אָבִי חֶסֶד וּנְתַתֶּם לִי אוֹת אֱמֶֽת׃

ve'atah-hishave'v-na'-liy-vayhvah-khiy-'ashiytiy-'imakhem-chased-va'ashiytem-gam-'atem-'im-veyt-'aviy-chesed-vnetatem-liy-'vot-'emet

KJV: Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father’s house, and give me a true token:

AKJV: Now therefore, I pray you, swear to me by the LORD, since I have showed you kindness, that you will also show kindness to my father’s house, and give me a true token:

ASV: Now therefore, I pray you, swear unto me by Jehovah, since I have dealt kindly with you, that ye also will deal kindly with my father’s house, and give me a true token;

YLT: `And now, swear ye, I pray you, to me by Jehovah--because I have done with you kindness--that ye have done, even ye, kindness with the house of my father, and have given to me a true token,

Commentary WitnessJoshua 2:12

Quoted commentary witness

Commentary Witness

Joshua 2:12

Quoted commentary witness

Verse 12 Swear unto me by the Lord - This is a farther proof that this woman had received considerable instruction in the Jewish faith; she acknowledged the true God by his essential character Jehovah; and knew that an oath in his name was the deepest and most solemn obligation under which a Jew could possibly come. Does not this also refer to the command of God, Thou shalt fear the Lord, and shalt swear by his name? See the note on Deu 6:13.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:12

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

Jehovah
Lord

Exposition: Joshua 2:12 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father’s house, and give me a true token:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:13

Hebrew

וְהַחֲיִתֶם אֶת־אָבִי וְאֶת־אִמִּי וְאֶת־אַחַי וְאֶת־אחותי אַחְיוֹתַי וְאֵת כָּל־אֲשֶׁר לָהֶם וְהִצַּלְתֶּם אֶת־נַפְשֹׁתֵינוּ מִמָּֽוֶת׃

vehachayitem-'et-'aviy-ve'et-'imiy-ve'et-'achay-ve'et-'chvty-'acheyvotay-ve'et-khal-'asher-lahem-vehitzaletem-'et-nafeshoteynv-mimavet

KJV: And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.

AKJV: And that you will save alive my father, and my mother, and my brothers, and my sisters, and all that they have, and deliver our lives from death.

ASV: and that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and will deliver our lives from death.

YLT: and have kept alive my father, and my mother, and my brothers, and my sisters, and all that they have, and have delivered our souls from death.'

Commentary WitnessJoshua 2:13

Quoted commentary witness

Commentary Witness

Joshua 2:13

Quoted commentary witness

Verse 13 Deliver our lives from death - She had learned, either from the spies or otherwise, that all the inhabitants of the land were doomed to destruction, and therefore she obliges them to enter into a covenant with her for the preservation of herself and her household.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:13

Source lane

Apologetics Bible source bundle

Exposition: Joshua 2:13 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:14

Hebrew

וַיֹּאמְרוּ לָהּ הָאֲנָשִׁים נַפְשֵׁנוּ תַחְתֵּיכֶם לָמוּת אִם לֹא תַגִּידוּ אֶת־דְּבָרֵנוּ זֶה וְהָיָה בְּתֵת־יְהוָה לָנוּ אֶת־הָאָרֶץ וְעָשִׂינוּ עִמָּךְ חֶסֶד וֶאֱמֶֽת׃

vayo'merv-lah-ha'anashiym-nafeshenv-tacheteykhem-lamvt-'im-lo'-tagiydv-'et-devarenv-zeh-vehayah-vetet-yehvah-lanv-'et-ha'aretz-ve'ashiynv-'imakhe-chesed-ve'emet

KJV: And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.

AKJV: And the men answered her, Our life for yours, if you utter not this our business. And it shall be, when the LORD has given us the land, that we will deal kindly and truly with you.

ASV: And the men said unto her, Our life for yours, if ye utter not this our business; and it shall be, when Jehovah giveth us the land, that we will deal kindly and truly with thee.

YLT: And the men say to her, `Our soul for yours--to die; if ye declare not this our matter, then it hath been, in Jehovah's giving to us this land, that we have done with thee kindness and truth.'

Commentary WitnessJoshua 2:14

Quoted commentary witness

Commentary Witness

Joshua 2:14

Quoted commentary witness

Verse 14 Our life for yours - "May our life be destroyed if we suffer yours to be injured!" This is what was anciently called in our country pledging - staking, a man's life for that of his neighbor or friend.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:14

Source lane

Apologetics Bible source bundle

Exposition: Joshua 2:14 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:15

Hebrew

וַתּוֹרִדֵם בַּחֶבֶל בְּעַד הֽ͏ַחַלּוֹן כִּי בֵיתָהּ בְּקִיר הַֽחוֹמָה וּבַֽחוֹמָה הִיא יוֹשָֽׁבֶת׃

vatvoridem-vachevel-ve'ad-hachalvon-khiy-veytah-veqiyr-hachvomah-vvachvomah-hiy'-yvoshavet

KJV: Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.

AKJV: Then she let them down by a cord through the window: for her house was on the town wall, and she dwelled on the wall.

ASV: Then she let them down by a cord through the window: for her house was upon the side of the wall, and she dwelt upon the wall.

YLT: And she causeth them to go down by a rope through the window, for her house is in the side of the wall, and in the wall she is dwelling;

Commentary WitnessJoshua 2:15

Quoted commentary witness

Commentary Witness

Joshua 2:15

Quoted commentary witness

Verse 15 Then she let them down by a cord etc. - The natural place of this verse is after the first clause of Jos 2:21; for it is certain that she did not let them down in the basket till all those circumstances marked from Jos 2:16-20 inclusive had taken place. She dwelt upon the wall - That is, either the wall of the city made a part of her house or her house was built close to the wall, so that the top or battlements of it were above the wall with a window that looked out to the country. As the city gates were now shut there was no way for the spies to escape but through this window; and in order to this she let them down through the window in a basket suspended by a cord, till they reached the ground on the outside of the wall.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:15

Source lane

Apologetics Bible source bundle

Exposition: Joshua 2:15 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:16

Hebrew

וַתֹּאמֶר לָהֶם הָהָרָה לֵּכוּ פֶּֽן־יִפְגְּעוּ בָכֶם הָרֹדְפִים וְנַחְבֵּתֶם שָׁמָּה שְׁלֹשֶׁת יָמִים עַד שׁוֹב הָרֹֽדְפִים וְאַחַר תֵּלְכוּ לְדַרְכְּכֶֽם׃

vato'mer-lahem-haharah-lekhv-fen-yifege'v-vakhem-harodefiym-venachevetem-shamah-sheloshet-yamiym-'ad-shvov-harodefiym-ve'achar-telekhv-ledarekhekhem

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.

AKJV: And she said to 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 you go your way.

ASV: 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.

YLT: and she saith to them, `To the mountain go, lest the pursuers come upon you; and ye have been hidden there three days till the turning back of the pursuers, and afterwards ye go on your way.'

Commentary WitnessJoshua 2:16

Quoted commentary witness

Commentary Witness

Joshua 2:16

Quoted commentary witness

Verse 16 Hide yourselves there three days - They were to travel by night, and hide themselves in the day-time; otherwise they might have been discovered by the pursuers who were in search of them.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:16

Source lane

Apologetics Bible source bundle

Exposition: Joshua 2:16 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:17

Hebrew

וַיֹּאמְרוּ אֵלֶיהָ הָאֲנָשִׁים נְקִיִּם אֲנַחְנוּ מִשְּׁבֻעָתֵךְ הַזֶּה אֲשֶׁר הִשְׁבַּעְתָּֽנוּ׃

vayo'merv-'eleyha-ha'anashiym-neqiyim-'anachenv-mishevu'atekhe-hazeh-'asher-hisheva'etanv

KJV: And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.

AKJV: And the men said to her, We will be blameless of this your oath which you have made us swear.

ASV: And the men said unto her, We will be guiltless of this thine oath which thou hast made us to swear.

YLT: And the men say unto her, `We are acquitted of this thine oath which thou hast caused us to swear:

Commentary Witness (Generated)Joshua 2:17

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:17

Generated editorial synthesis

Joshua 2:17 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:17

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:17

Exposition: Joshua 2:17 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:18

Hebrew

הִנֵּה אֲנַחְנוּ בָאִים בָּאָרֶץ אֶת־תִּקְוַת חוּט הַשָּׁנִי הַזֶּה תִּקְשְׁרִי בַּֽחַלּוֹן אֲשֶׁר הוֹרַדְתֵּנוּ בוֹ וְאֶת־אָבִיךְ וְאֶת־אִמֵּךְ וְאֶת־אַחַיִךְ וְאֵת כָּל־בֵּית אָבִיךְ תַּאַסְפִי אֵלַיִךְ הַבָּֽיְתָה׃

hineh-'anachenv-va'iym-va'aretz-'et-tiqevat-chvt-hashaniy-hazeh-tiqesheriy-vachalvon-'asher-hvoradetenv-vvo-ve'et-'aviykhe-ve'et-'imekhe-ve'et-'achayikhe-ve'et-khal-veyt-'aviykhe-ta'asefiy-'elayikhe-havayetah

KJV: Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee.

AKJV: Behold, when we come into the land, you shall bind this line of scarlet thread in the window which you did let us down by: and you shall bring your father, and your mother, and your brothers, and all your father’s household, home to you.

ASV: Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt gather unto thee into the house thy father, and thy mother, and thy brethren, and all thy father’s household.

YLT: lo, we are coming into the land, this line of scarlet thread thou dost bind to the window by which thou hast caused us to go down, and thy father, and thy mother, and thy brethren, and all the house of thy father thou dost gather unto thee, to the house;

Commentary WitnessJoshua 2:18

Quoted commentary witness

Commentary Witness

Joshua 2:18

Quoted commentary witness

Verse 18 This line of scarlet thread - תקות חוט השני tikvath chut hashshani. Probably this may mean, this piece of scarlet cloth, or, this cloth (made) of scarlet thread. When the Israelites took the city this piece of red cloth seems to have been hung out of the window by way of flag; and this was the sign on which she and the spies had agreed.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:18

Source lane

Apologetics Bible source bundle

Exposition: Joshua 2:18 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s ho...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:19

Hebrew

וְהָיָה כֹּל אֲשֶׁר־יֵצֵא מִדַּלְתֵי בֵיתֵךְ ׀ הַחוּצָה דָּמוֹ בְרֹאשׁוֹ וַאֲנַחְנוּ נְקִיִּם וְכֹל אֲשֶׁר יִֽהְיֶה אִתָּךְ בַּבַּיִת דָּמוֹ בְרֹאשֵׁנוּ אִם־יָד תִּֽהְיֶה־בּֽוֹ׃

vehayah-khol-'asher-yetze'-midaletey-veytekhe- -hachvtzah-damvo-vero'shvo-va'anachenv-neqiyim-vekhol-'asher-yiheyeh-'itakhe-vavayit-damvo-vero'shenv-'im-yad-tiheyeh-vvo

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.

AKJV: And it shall be, that whoever shall go out of the doors of your house into the street, his blood shall be on his head, and we will be guiltless: and whoever shall be with you in the house, his blood shall be on our head, if any hand be on him.

ASV: 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.

YLT: and it hath been, any one who goeth out from the doors of thy house without, his blood is on his head, and we are innocent; and any one who is with thee in the house, his blood is on our head, if a hand is on him;

Commentary Witness (Generated)Joshua 2:19

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:19

Generated editorial synthesis

Joshua 2:19 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:19

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:19

Exposition: Joshua 2:19 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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...'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:20

Hebrew

וְאִם־תַּגִּידִי אֶת־דְּבָרֵנוּ זֶה וְהָיִינוּ נְקִיִּם מִשְּׁבֻעָתֵךְ אֲשֶׁר הִשְׁבַּעְתָּֽנוּ׃

ve'im-tagiydiy-'et-devarenv-zeh-vehayiynv-neqiyim-mishevu'atekhe-'asher-hisheva'etanv

KJV: And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.

AKJV: And if you utter this our business, then we will be quit of your oath which you have made us to swear.

ASV: But if thou utter this our business, then we shall be guiltless of thine oath which thou hast made us to swear.

YLT: and if thou declare this our matter, then we have been acquitted from thine oath which thou hast caused us to swear.'

Commentary WitnessJoshua 2:20

Quoted commentary witness

Commentary Witness

Joshua 2:20

Quoted commentary witness

Verse 20 If thou utter this our business - It was prudent to make her life depend on her secresy; had it been otherwise she might have been tempted to give information, not only concerning the spies, but concerning the designs of the Israelites. But her life being at stake, added to every other motive, she kept the secret for the sake of her own personal safety and that of all her relatives.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:20

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

Israelites

Exposition: Joshua 2:20 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:21

Hebrew

וַתֹּאמֶר כְּדִבְרֵיכֶם כֶּן־הוּא וַֽתְּשַׁלְּחֵם וַיֵּלֵכוּ וַתִּקְשֹׁר אֶת־תִּקְוַת הַשָּׁנִי בַּחַלּֽוֹן׃

vato'mer-khedivereykhem-khen-hv'-vateshalechem-vayelekhv-vatiqeshor-'et-tiqevat-hashaniy-vachalvon

KJV: And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.

AKJV: And she said, According to your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.

ASV: And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.

YLT: And she saith, `According unto your words, so it is ;' and she sendeth them away, and they go; and she bindeth the scarlet line to the window.

Commentary Witness (Generated)Joshua 2:21

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:21

Generated editorial synthesis

Joshua 2:21 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: 'And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:21

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:21

Exposition: Joshua 2:21 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:22

Hebrew

וַיֵּלְכוּ וַיָּבֹאוּ הָהָרָה וַיֵּשְׁבוּ שָׁם שְׁלֹשֶׁת יָמִים עַד־שָׁבוּ הָרֹדְפִים וַיְבַקְשׁוּ הָרֹדְפִים בְּכָל־הַדֶּרֶךְ וְלֹא מָצָֽאוּ׃

vayelekhv-vayavo'v-haharah-vayeshevv-sham-sheloshet-yamiym-'ad-shavv-harodefiym-vayevaqeshv-harodefiym-vekhal-haderekhe-velo'-matza'v

KJV: 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.

AKJV: And they went, and came to the mountain, and stayed there three days, until the pursuers were returned: and the pursuers sought them throughout all the way, but found them not. ¶

ASV: 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.

YLT: And they go, and come in to the mountain, and abide there three days until the pursuers have turned back; and the pursuers seek in all the way, and have not found.

Commentary Witness (Generated)Joshua 2:22

Generated editorial synthesis

Commentary Witness (Generated)

Joshua 2:22

Generated editorial synthesis

Joshua 2:22 advances the immediate literary flow of the chapter and should be interpreted in its canonical context, not as an isolated proof text. In the present translation it reads: '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.'. A close Hebrew reading supports attention to key lexical choices, clause movement, and redemptive-historical placement so doctrinal conclusions remain textually grounded.

Provenance. Rendered as an editorial synthesis tied to the canonical verse context and current chapter source.

Canonical locus

Joshua 2:22

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Joshua 2:22

Exposition: Joshua 2:22 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: '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.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:23

Hebrew

וַיָּשֻׁבוּ שְׁנֵי הָֽאֲנָשִׁים וַיֵּרְדוּ מֵֽהָהָר וַיַּעַבְרוּ וַיָּבֹאוּ אֶל־יְהוֹשֻׁעַ בִּן־נוּן וַיְסַפְּרוּ־לוֹ אֵת כָּל־הַמֹּצְאוֹת אוֹתָֽם׃

vayashuvv-sheney-ha'anashiym-vayeredv-mehahar-vaya'averv-vayavo'v-'el-yehvoshu'a-vin-nvn-vayesaferv-lvo-'et-khal-hamotze'vot-'votam

KJV: So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them:

AKJV: So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them:

ASV: Then the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun; and they told him all that had befallen them.

YLT: And the two men turn back, and come down from the hill, and pass over, and come in unto Joshua son of Nun, and recount to him all that hath come upon them;

Commentary WitnessJoshua 2:23

Quoted commentary witness

Commentary Witness

Joshua 2:23

Quoted commentary witness

Verse 23 So the two men returned - Having concealed themselves in the mountains that night, all the next day, and the night ensuing, on the third day they returned to Joshua.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:23

Source lane

Apologetics Bible source bundle

Named authorities or texts detected in the witness

Joshua

Exposition: Joshua 2:23 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them:'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Joshua 2:24

Hebrew

וַיֹּאמְרוּ אֶל־יְהוֹשֻׁעַ כִּֽי־נָתַן יְהוָה בְּיָדֵנוּ אֶת־כָּל־הָאָרֶץ וְגַם־נָמֹגוּ כָּל־יֹשְׁבֵי הָאָרֶץ מִפָּנֵֽינוּ׃

vayo'merv-'el-yehvoshu'a-khiy-natan-yehvah-veyadenv-'et-khal-ha'aretz-vegam-namogv-khal-yoshevey-ha'aretz-mifaneynv

KJV: And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.

AKJV: And they said to Joshua, Truly the LORD has delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.

ASV: And they said unto Joshua, Truly Jehovah hath delivered into our hands all the land; and moreover all the inhabitants of the land do melt away before us.

YLT: and they say unto Joshua, `Surely Jehovah hath given into our hand all the land; and also, all the inhabitants of the land have melted at our presence.'

Commentary WitnessJoshua 2:24

Quoted commentary witness

Commentary Witness

Joshua 2:24

Quoted commentary witness

Verse 24 Truly the Lord hath delivered into our hands all the land - How different was this report from that brought by the spies on a former occasion! They found that all the inhabitants of the land were panic-struck. The people had heard of the great exploits of the Israelites on the other side of Jordan; and as they had destroyed the potent kings of the Amorites, they took it for granted that nothing could stand before them. This information was necessary to Joshua to guide him in forming the plan of his campaign. 1. It may be asked, Did not Rahab lie in the account she gave to the officers of the king of Jericho, (Jos 2:4, Jos 2:5), There came men unto me, etc.? I answer, She certainly did; and the inspired writer sets down the fact merely as it stood, without making the Spirit of God responsible for the dissimulation of the woman. But was she not rewarded, etc.? Yes; for her hospitality and faith, not for her lie. But could she have saved the spies without telling a lie? Yes, she certainly might; but what notion could a woman of her occupation, though nothing worse than an inn-keeper, have of the nicer distinctions between truth and falsehood, living among a most profligate and depraved people, where truth could scarcely be known? 2. There is a lax morality in the world that recommends a lie rather than the truth, when the purposes of religion and humanity can be served by it. But when can this be? The religion of Christ is one eternal system of truth, and can neither be served by a lie nor admit one. On this vile subject fine words have been spoken. Tasso, in his elegant episode of Sophronia and Olindo, in the Gerusalemme Liberata, b. ii., v. 22, represents the former as telling a lie to Saladdin, relative to the stealing of an image, for which, as he could not discover the culprit, he doomed all the Christians in his power to death. Sophronia, a pious Christian virgin, getting into the presence of the tyrant, in order to save her people, accuses herself, though perfectly innocent, of the theft. Her conduct on this occasion the poet embellishes in the following manner, for which the religion of that time, which dealt in holy frauds, would no doubt applaud him. 'Ed ella: il reo si trova al tuo cospetto; Opra e il furto, Signor, di questa mano Io l'immagine tolsi; Io son colei Che tu ricerchi, e me punir tu dei. Cosi al pubblico fato il capo altero Offerse, e 'l volle in se sol racorre. Magnanima Menzogna! or quando e il Vero Si Bello, che si possa a te preporre?" Then she: "Before thy sight the guilty stands; The theft, O King, committed by these hands. In me the thief who stole the image view! To me the punishment decreed is due." Thus, filled with public zeal, the generous dame A victim for her people's ransom came. O great deceit! O lie divinely fair! What truth with such a falsehood can compare! Hoole. Thus a lie is ornamented with splendid decorations both by the Italian and English poet, and the whole formed into an anti-apostolic maxim, Let us do Evil, that Good may come of it. A purer morality was taught by one of the most ancient heathen writers than is here preached by these demi-christians: - Εχθρος γαρ μοι κεινος, ὁμως αΐδαο πυλησιν, Ὁς χ' ἑτερον μεν κευθει ενι φρεσιν, αλλο δε βαζει. Iliad. l. ix., v. 312. My soul detests him as the gates of hell, Who knows the truth and dares a falsehood tell. The following is the advice of a genuine Christian poet, and one of the holiest men of his time: - Lie not; but let thy heart be true to God; Thy tongue to it, thy actions to them both Cowards tell lies, and those who fear the rod; The stormy working soul spits lies and froth. Dare To Be True! nothing can Need a lie. The fault that needs it most grows Two thereby. Herbert. For other observations on this subject see the notes on Gen 12:20, at the end, and Gen 20:12. 3. Though the hand of God was evidently in every thing that concerned the Israelites, and they were taught to consider that by his might alone they were to be put in possession of the promised land; yet they were as fully convinced that if they did not use the counsel, prudence, and strength which they had received from him, they should not succeed. Hence, while they depended on the Divine direction and power, they exercised their own prudence, and put forth their own strength; and thus they were workers together with him, and did not receive the grace of God in vain. The application of this maxim is easy; and we cannot expect any success, either in things spiritual or temporal, unless we walk by the same rule and mind the same thing.

Provenance. Rendered as a quoted commentary witness with explicit reference extraction from the source prose.

Canonical locus

Joshua 2:24

Source lane

Apologetics Bible source bundle

Biblical cross-references named in the witness

Gen 12:20
Gen 20:12

Named authorities or texts detected in the witness

Jordan
Amorites
Jericho
Yes
Tasso
Olindo
Gerusalemme Liberata
Saladdin
Sophronia
Signor
Offerse
Vero Si Bello
King
Thus
Hoole
Evil
Iliad
Herbert
Israelites
Hence

Exposition: Joshua 2:24 emphasizes a key movement in the chapter's argument. In KJV form, the text reads: 'And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.'. Read in canonical context, the verse supports the coherence of biblical revelation by linking doctrine, narrative, and covenantal meaning.

Apologetics Notes

Scientific Correlation: This verse is suitable for cumulative-case reasoning in apologetics: historical context, textual stability, and worldview coherence are evaluated together rather than in isolation.

Hebrew Grammar: A close Hebrew reading should attend lexical range, clause flow, and discourse function in context; these controls reduce over-reading and preserve authorial intent.

Historical Evidence: Historically, this verse is interpreted within the received canonical tradition, where manuscript continuity and early community usage support stable transmission and meaning.

Citation trailOpen the commentary counts, references, and named sources.

Scholarly apparatus

Commentary citation index

This chapter now surfaces commentary as quoted witness material with an explicit citation trail. The index below gathers the canonical references and named authorities detected inside the commentary layer for faster academic review.

Direct commentary witnesses

Generated editorial witnesses

Source lane

Apologetics Bible source bundle

Canonical references surfaced in commentary

1Kgs 3:16
Mat 1:5
Heb 11:31
Joshua 2:1
Joshua 2:2
Joshua 2:3
Joshua 2:4
Joshua 2:5
Joshua 2:6
Joshua 2:7
Joshua 2:8
Joshua 2:9
Joshua 2:10
1Kgs 20:23
Joshua 2:11
Joshua 2:12
Joshua 2:13
Joshua 2:14
Joshua 2:15
Joshua 2:16
Joshua 2:17
Joshua 2:18
Joshua 2:19
Joshua 2:20
Joshua 2:21
Joshua 2:22
Joshua 2:23
Gen 12:20
Gen 20:12
Joshua 2:24

Named authorities or texts surfaced in commentary

Ovid
Septuagint
Targum
Moses
Jericho
Rahab
Amorites
Israel
Joshua
Herodotus
Herod
Euterp
Diodorus Siculus
Egypt
Egyptians
Isis
Nymphodorus
Sophocles
Sesostris
Oedip
Col
Barbarous Nations
Apuleius
Aletam
Edit
Bip
Old Woman
Keeper
Philistines
Greeks
Solomon
Salmon
Damm
Behold
Asiatics
April
Observations
Jordan
Og
Jehovah
Lord
Israelites
Yes
Tasso
Olindo
Gerusalemme Liberata
Saladdin
Sophronia
Signor
Offerse
Vero Si Bello
King
Thus
Hoole
Evil
Iliad
Herbert
Hence

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Joshua 2 — Joshua 2

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Joshua 2:1

Hebrew

Apologetics Notes

Joshua 2:2

Hebrew

Apologetics Notes

Joshua 2:3

Hebrew

Apologetics Notes

Joshua 2:4

Hebrew

Apologetics Notes

Joshua 2:5

Hebrew

Apologetics Notes

Joshua 2:6

Hebrew

Apologetics Notes

Joshua 2:7

Hebrew

Apologetics Notes

Joshua 2:8

Hebrew

Apologetics Notes

Joshua 2:9

Hebrew

Apologetics Notes

Joshua 2:10

Hebrew

Apologetics Notes

Joshua 2:11

Hebrew

Apologetics Notes

Joshua 2:12

Hebrew

Apologetics Notes

Joshua 2:13

Hebrew

Apologetics Notes

Joshua 2:14

Hebrew

Apologetics Notes

Joshua 2:15

Hebrew

Apologetics Notes

Joshua 2:16

Hebrew

Apologetics Notes

Joshua 2:17

Hebrew

Apologetics Notes

Joshua 2:18

Hebrew

Apologetics Notes

Joshua 2:19

Hebrew

Apologetics Notes

Joshua 2:20

Hebrew

Apologetics Notes

Joshua 2:21

Hebrew

Apologetics Notes

Joshua 2:22

Hebrew

Apologetics Notes

Joshua 2:23

Hebrew