Joshua 2:1 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.

Joshua 2:1 nkjv

Now Joshua the son of Nun sent out two men from Acacia Grove to spy secretly, saying, "Go, view the land, especially Jericho." So they went, and came to the house of a harlot named Rahab, and lodged there.

Joshua 2:1 niv

Then Joshua son of Nun secretly sent two spies from Shittim. "Go, look over the land," he said, "especially Jericho." So they went and entered the house of a prostitute named Rahab and stayed there.

Joshua 2:1 esv

And Joshua the son of Nun sent two men secretly from Shittim as spies, saying, "Go, view the land, especially Jericho." And they went and came into the house of a prostitute whose name was Rahab and lodged there.

Joshua 2:1 nlt

Then Joshua secretly sent out two spies from the Israelite camp at Acacia Grove. He instructed them, "Scout out the land on the other side of the Jordan River, especially around Jericho." So the two men set out and came to the house of a prostitute named Rahab and stayed there that night.

Joshua 2 verses

Joshua 2 1 Meaning

Joshua chapter 2 verse 1 initiates the espionage mission crucial to the conquest of Jericho. It details Joshua sending two spies secretly from Shittim to scout the land, specifically Jericho, where they found lodging in the house of a harlot named Rahab. This clandestine operation signifies the beginning of God's strategic plan to deliver the promised land into Israel's hands, yet also highlights the human element of preparation.

Joshua 2 1 Context

This verse serves as the immediate precursor to the conquest of the Promised Land, specifically Jericho, the first significant fortified city blocking Israel's advance. After Moses' death and Joshua's commissioning by God (Josh 1), the Israelites are camped in Shittim, on the plains of Moab, just east of the Jordan River. Shittim (or Abel-Shittim) holds historical significance as the location where Israel previously fell into idolatry and sexual immorality with the Moabite women, incurring God's wrath (Num 25). Therefore, Joshua's decision to send spies from this location underscores the fresh start under his leadership, moving past past failures toward obedience. The mission directly prepares for the crossing of the Jordan, a miraculous event demonstrating God's power, and sets the stage for the strategic assault on Jericho, a city crucial for securing a foothold in Canaan.

Joshua 2 1 Word analysis

• And Joshua (וִיהוֹשֻׁעַ - vihiyoshoa): The connective "and" links this action to the previous chapter, where Joshua receives his divine commissioning. Joshua's name means "The LORD saves" or "The LORD is salvation," pointing to his role as Israel's leader in actualizing God's salvific plan. His decision to send spies, while seemingly a human strategic move, falls within God's sovereign plan for the conquest.
• the son of Nun (בֶּן-נוּן - ben-Nun): A customary patronymic identifier. "Nun" means "fish" or "perpetuity," adding no particular theological significance here, but confirming his identity from earlier narratives (e.g., Exod 33:11; Num 13:8).
• sent (שָׁלַח - shalach): To send, dispatch. This active verb highlights Joshua's initiative and leadership. While God promised the land, human cooperation in reconnaissance and strategy is still required.
• two men (שְׁנֵי אֲנָשִׁים - sheney anashim): The number two is significant biblically, often symbolizing sufficient witness (Deut 19:15) or an exploratory pair (e.g., Num 13). Unlike Moses' twelve spies (Num 13), two implies secrecy and precision rather than a comprehensive survey, limiting potential dissent.
• secretly (חֶרֶשׁ - chèresh): From a root meaning "to cut, to be silent," indicating a clandestine, concealed mission. This suggests the strategic necessity of secrecy and avoiding detection by the inhabitants of Canaan, emphasizing the danger involved.
• from Shittim (מִן הַשִּׁטִּים - min hashittim): A place name, meaning "acacias." It was the last encampment of Israel on the east side of the Jordan before crossing into Canaan. This location highlights the immediate proximity to Jericho and the threshold of the promised land. Its historical connection to Israel's idolatry (Num 25) contrasts with the renewed obedience and focus on conquest under Joshua.
• as spies (מְרַגְּלִים - meraglim): From ragal, "to walk" or "to go by foot." Thus, those who go about by foot, implying secret reconnaissance or surveillance. This term describes their specific mission: to scout, gather intelligence, and assess the enemy's strength and positions.
• saying (לֵאמֹר - le’mor): This introduces direct speech, though the content of Joshua's explicit instructions to the spies is not fully recorded in this verse, only implied by their subsequent actions.
• "Go (לְכוּ - lekhoo), view (רְאוּ - r’u),": Imperatives for action. "Go" indicates movement, "view" signifies visual assessment.
• the land (אֶת הָאָרֶץ - et ha'aretz), even Jericho (אֲשֶׁר לִיְרִיחוֹ - asher liyricho): "The land" refers to the entire Canaanite territory, but Jericho is singled out as the immediate objective. Jericho was a strategically vital and heavily fortified city at the entrance to the central hill country of Canaan, acting as a gateway to the promised land.
• So they went (וַיֵּלְכוּ - vayeilechu): Indicates immediate obedience and action by the spies.
• and came (וַיָּבֹאוּ - vayavo’u): They arrived at their destination.
• into the house (בֵּית אִשָּׁה - beyt ishshah): "House of a woman."
• of a harlot (זוֹנָה - zonah): This is the key identification for Rahab. Zonah typically means "harlot" or "prostitute" (cultic or secular). While some traditions suggest "innkeeper," the plain meaning of zonah strongly points to prostitution. Biblically, this profession was an anathema (Deut 23:18). Her identity as a harlot highlights God's choice to work through unlikely, and even marginalized, individuals for His divine purposes, demonstrating His grace and ability to redeem.
• whose name was Rahab (רָחָב - Rachav): Her name means "wide" or "broad." She becomes a central figure in the narrative of Jericho's fall and later, as referenced in the New Testament (Matt 1:5, Heb 11:31, Jas 2:25), as an example of faith and a part of Christ's lineage.
• and lodged there (וַיִּשְׁכְּבוּ שָׁמָּה - vayishk’vu shammah): Meaning they settled there for the night. This action is both practical (seeking shelter) and strategic (Rahab's house likely offered anonymity and potentially a view or information source).

Words-group Analysis

• "sent two men secretly from Shittim as spies": This phrase emphasizes the methodical, tactical approach to the conquest, blending human wisdom with divine command. The secrecy highlights the inherent danger and the need for circumspection. It stands in contrast to the earlier, ill-fated espionage mission in Num 13, showing lessons learned in leadership and execution.
• "to view the land, even Jericho": This clarifies the specific target and purpose of the mission. Jericho was not just any city; it was strategically important, heavily fortified, and the first significant obstacle to Israel's entry. Scouting it indicates a calculated first step in the military campaign.
• "into the house of a harlot whose name was Rahab and lodged there": This is arguably the most striking part of the verse. The choice of lodging in a harlot's house is pivotal. It could be for anonymity (such houses often saw diverse visitors and might raise less suspicion), or it could be divine orchestration, demonstrating God's sovereign plan working through the unexpected and outwardly unsavory. Rahab's identity is significant: she represents not only an outsider (a Canaanite) but also someone of low social standing, whom God would nevertheless use to fulfill His purposes and demonstrate His impartial grace (Acts 10:34-35).

Joshua 2 1 Bonus section

• Divine Orchestration in Human Choice: While Joshua made the tactical decision to send spies, the specific outcome (meeting Rahab and her faith-filled actions) points to a deeper divine hand at work, guiding seemingly ordinary human choices for extraordinary outcomes. This highlights that even strategic human planning is within God's sovereign control.
• The Contrast of Faith and Sight: The mission embodies the tension between walking by sight (gathering intelligence on enemy strongholds) and walking by faith (trusting God for victory despite formidable obstacles). Ultimately, it's Rahab's faith, a foreign harlot, not Israel's espionage, that becomes the celebrated element (Heb 11:31, Jas 2:25).
• Shittim as a Place of Contrast: Shittim, where Israel fell into severe sin with Baal of Peor (Num 25), is now the starting point for renewed obedience and the conquest of God's promise. This stark contrast illustrates God's grace and redemptive power to transform places of failure into launching pads for His glory.

Joshua 2 1 Commentary

Joshua 2:1 lays the strategic groundwork for the Jericho campaign. It reveals Joshua's proactive leadership, acting on divine assurance (Josh 1) by deploying a discreet intelligence-gathering mission. The sending of two spies, chosen for secrecy over numerical strength, signifies a pragmatic approach, informed by the negative outcome of Moses' twelve spies. Their target, Jericho, was the immediate fortified barrier to the Promised Land. The seemingly innocuous act of seeking lodging in a "harlot's" house proves to be providentially orchestrated, turning a house of disrepute into a place of divine revelation and a beacon of salvation. Rahab, a marginalized Gentile, becomes instrumental in Israel's success and is later celebrated for her faith (Heb 11:31) and works (Jas 2:25), even entering the messianic lineage (Matt 1:5). This verse subtly weaves human strategy, God's sovereign plan, and the unexpected embrace of an outsider into the narrative of Israel's entry into Canaan.