Show Bible Commentary For A Bible Verse

Click here to show/hide instructions.

Selected Verse: Joshua 2:1 - King James

Verse	Translation	Text
Jos 2:1	King James	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.

Summary Of Commentaries Associated With The Selected Verse

Open All | Close All Open All | Close All

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7) Joshua . . . sent . . . two men to spy secretly--Faith is manifested by an active, persevering use of means (Jam 2:22); and accordingly Joshua, while confident in the accomplishment of the divine promise (Jos 1:3), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighborhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character, and resources of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, test any unfavorable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses. Jericho--Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine. they . . . came into an harlot's house--Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (Mat 1:5), have called her a hostess or tavern keeper. But Scriptural usage (Lev 21:7-14; Deu 23:18; Jdg 11:1; Kg1 3:16), the authority of the Septuagint, followed by the apostles (Heb 11:31; Jam 2:25), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probably recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a divine influence directed them in the choice of that lodging-place.

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

RAHAB RECEIVES AND CONCEALS THE TWO SPIES. (Jos 2:1-7)

Joshua . . . sent . . . two men to spy secretly--Faith is manifested by an active, persevering use of means (Jam 2:22); and accordingly Joshua, while confident in the accomplishment of the divine promise (Jos 1:3), adopted every precaution which a skilful general could think of to render his first attempt in the invasion of Canaan successful. Two spies were despatched to reconnoitre the country, particularly in the neighborhood of Jericho; for in the prospect of investing that place, it was desirable to obtain full information as to its site, its approaches, the character, and resources of its inhabitants. This mission required the strictest privacy, and it seems to have been studiously concealed from the knowledge of the Israelites themselves, test any unfavorable or exaggerated report, publicly circulated, might have dispirited the people, as that of the spies did in the days of Moses.

Jericho--Some derive this name from a word signifying "new moon," in reference to the crescent-like plain in which it stood, formed by an amphitheater of hills; others from a word signifying "its scent," on account of the fragrance of the balsam and palm trees in which it was embosomed. Its site was long supposed to be represented by the small mud-walled hamlet Er-Riha; but recent researches have fixed on a spot about half an hour's journey westward, where large ruins exist about six or eight miles distant from the Jordan. It was for that age a strongly fortified town, the key of the eastern pass through the deep ravine, now called Wady-Kelt, into the interior of Palestine.

they . . . came into an harlot's house--Many expositors, desirous of removing the stigma of this name from an ancestress of the Saviour (Mat 1:5), have called her a hostess or tavern keeper. But Scriptural usage (Lev 21:7-14; Deu 23:18; Jdg 11:1; Kg1 3:16), the authority of the Septuagint, followed by the apostles (Heb 11:31; Jam 2:25), and the immemorial style of Eastern khans, which are never kept by women, establish the propriety of the term employed in our version. Her house was probably recommended to the spies by the convenience of its situation, without any knowledge of the character of the inmates. But a divine influence directed them in the choice of that lodging-place.

Notes on the Bible, by Albert Barnes, [1834]
An harlot's house - In the face of the parallel passages (e. g. Lev 21:7 : Jer 5:7) the rendering advocated for obvious reasons, namely, "the house of a woman, an innkeeper," cannot be maintained. Rahab must remain an example under the Law similar to that Luk 7:37 under the Gospel, of "a woman that was a sinner," yet, because of her faith, not only pardoned, but exalted to the highest honor. Rahab was admitted among the people of God; she intermarried into a chief family of a chief tribe, and found a place among the best remembered ancestors of King David and of Christ; thus receiving the temporal blessings of the covenant in largest measure. The spies would of course betake themselves to such a house in Jericho as they could visit without exciting suspicion; and the situation of Rahab's, upon the wall Jos 2:15, rendered it especially suitable. It appears from Jos 2:4 that Rahab hid them before the King's messengers reached her house, and probably as soon as the spies had come to her house. It is therefore most likely that they met with Rahab outside of Jericho (compare Gen 38:14), and ascertained where in the city she dwelt, and that they might entrust themselves to her care. Rahab (i. e. "spacious," "wide." Compare the name "Japheth" and Gen 9:27, note) is regarded by the fathers as a type of the Christian Church, which was gathered out of converts from the whole vast circle of pagan nations.

Notes on the Bible, by Albert Barnes, [1834]

An harlot's house - In the face of the parallel passages (e. g. Lev 21:7 : Jer 5:7) the rendering advocated for obvious reasons, namely, "the house of a woman, an innkeeper," cannot be maintained. Rahab must remain an example under the Law similar to that Luk 7:37 under the Gospel, of "a woman that was a sinner," yet, because of her faith, not only pardoned, but exalted to the highest honor. Rahab was admitted among the people of God; she intermarried into a chief family of a chief tribe, and found a place among the best remembered ancestors of King David and of Christ; thus receiving the temporal blessings of the covenant in largest measure. The spies would of course betake themselves to such a house in Jericho as they could visit without exciting suspicion; and the situation of Rahab's, upon the wall Jos 2:15, rendered it especially suitable. It appears from Jos 2:4 that Rahab hid them before the King's messengers reached her house, and probably as soon as the spies had come to her house. It is therefore most likely that they met with Rahab outside of Jericho (compare Gen 38:14), and ascertained where in the city she dwelt, and that they might entrust themselves to her care. Rahab (i. e. "spacious," "wide." Compare the name "Japheth" and Gen 9:27, note) is regarded by the fathers as a type of the Christian Church, which was gathered out of converts from the whole vast circle of pagan nations.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]
Two Spies Sent Over to Jericho. - Jos 2:1. Although Joshua had received a promise from the Lord of His almighty help in the conquest of Canaan, he still thought it necessary to do what was requisite on his part to secure the success of the work committed to him, as the help of God does not preclude human action, but rather presupposes it. He therefore sent two men out secretly as spies from Shittim the place of encampment at that time (see at Num 25:1), to view, i.e., explore, the land, especially Jericho, the strongly fortified frontier town of Canaan (Jos 6:1). The word "secretly" is connected by the accents with "saying," giving them their instructions secretly; but this implies that they were also sent out secretly. This was done partly in order that the Canaanites might not hear of it, and partly in order that, if the report should prove unfavourable, the people might not be thrown into despair, as they had been before in the time of Moses. The spies proceeded to Jericho, and towards evening they entered the house of a harlot named Rahab, and lodged there, lit. laid themselves down, intended to remain or sleep there. Jericho was two hours' journey to the west of the Jordan, situated in a plain that was formerly very fertile, and celebrated for its palm trees and balsam shrubs, but which is now quite desolate and barren. This plain is encircled on the western side by a naked and barren range of mountains, which stretches as far as Beisan towards the north and to the Dead Sea on the south. Every trace of the town has long since passed away, though it evidently stood somewhere near, and probably on the northern side of, the miserable and dirty village of Rha, by the Wady Kelt (see Robinson, Pal. ii. pp. 279ff., 289ff.; v. Raumer, Pal. pp. 206ff.). Rahab is called a zonah, i.e., a harlot, not an innkeeper, as Josephus, the Chaldee version, and the Rabbins render the word. Their entering the house of such a person would not excite so much suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. But the Lord so guided the course of the spies, that they found in this sinner the very person who was the most suitable for their purpose, and upon whose heart the tidings of the miracles wrought by the living God on behalf of Israel had made such an impression, that she not only informed the spies of the despondency of the Canaanites, but, with believing trust in the power of the God of Israel, concealed the spies from all the inquiries of her countrymen, though at the greatest risk to herself.

Commentary on the Old Testament, by Carl Friedrich Keil and Franz Delitzsch [1857-78]

Two Spies Sent Over to Jericho. - Jos 2:1. Although Joshua had received a promise from the Lord of His almighty help in the conquest of Canaan, he still thought it necessary to do what was requisite on his part to secure the success of the work committed to him, as the help of God does not preclude human action, but rather presupposes it. He therefore sent two men out secretly as spies from Shittim the place of encampment at that time (see at Num 25:1), to view, i.e., explore, the land, especially Jericho, the strongly fortified frontier town of Canaan (Jos 6:1). The word "secretly" is connected by the accents with "saying," giving them their instructions secretly; but this implies that they were also sent out secretly. This was done partly in order that the Canaanites might not hear of it, and partly in order that, if the report should prove unfavourable, the people might not be thrown into despair, as they had been before in the time of Moses. The spies proceeded to Jericho, and towards evening they entered the house of a harlot named Rahab, and lodged there, lit. laid themselves down, intended to remain or sleep there. Jericho was two hours' journey to the west of the Jordan, situated in a plain that was formerly very fertile, and celebrated for its palm trees and balsam shrubs, but which is now quite desolate and barren. This plain is encircled on the western side by a naked and barren range of mountains, which stretches as far as Beisan towards the north and to the Dead Sea on the south. Every trace of the town has long since passed away, though it evidently stood somewhere near, and probably on the northern side of, the miserable and dirty village of Rha, by the Wady Kelt (see Robinson, Pal. ii. pp. 279ff., 289ff.; v. Raumer, Pal. pp. 206ff.). Rahab is called a zonah, i.e., a harlot, not an innkeeper, as Josephus, the Chaldee version, and the Rabbins render the word. Their entering the house of such a person would not excite so much suspicion. Moreover, the situation of her house against or upon the town wall was one which facilitated escape. But the Lord so guided the course of the spies, that they found in this sinner the very person who was the most suitable for their purpose, and upon whose heart the tidings of the miracles wrought by the living God on behalf of Israel had made such an impression, that she not only informed the spies of the despondency of the Canaanites, but, with believing trust in the power of the God of Israel, concealed the spies from all the inquiries of her countrymen, though at the greatest risk to herself.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
Sent - Or, had sent: See note ... "Jos 1:11" Two men - Not twelve, as Moses did, because those were to view the whole land, these but a small parcel of it. To spy - That is, to learn the state of the land and people. It is evident Joshua did not this out of distrust; it is probable, he had God's command and direction in it for the encouragement of himself and his army. Secretly - With reference not to his enemies, that being the practice of all spies, but to the Israelites; a good caution to prevent the inconveniency which possibly might have arisen, if their report had been discouraging. Jericho - That is, the land about Jericho, together with the city. Heb. The land and Jericho, that is, especially Jericho. Harlot's - So the Hebrew word is used, Jdg 11:1, and so it is rendered by two apostles, Heb 11:31; Jam 2:25, such she either now was, or rather, had been formerly. Lodged - Or, lay down; as the same word is rendered, Jos 2:8, composed themselves to rest; but they were hindered from that intention.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]

Sent - Or, had sent: See note ... "Jos 1:11" Two men - Not twelve, as Moses did, because those were to view the whole land, these but a small parcel of it. To spy - That is, to learn the state of the land and people. It is evident Joshua did not this out of distrust; it is probable, he had God's command and direction in it for the encouragement of himself and his army. Secretly - With reference not to his enemies, that being the practice of all spies, but to the Israelites; a good caution to prevent the inconveniency which possibly might have arisen, if their report had been discouraging. Jericho - That is, the land about Jericho, together with the city. Heb. The land and Jericho, that is, especially Jericho. Harlot's - So the Hebrew word is used, Jdg 11:1, and so it is rendered by two apostles, Heb 11:31; Jam 2:25, such she either now was, or rather, had been formerly. Lodged - Or, lay down; as the same word is rendered, Jos 2:8, composed themselves to rest; but they were hindered from that intention.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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, (Kg1 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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826

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, (Kg1 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.

Top