Joshua 2:10 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.

Joshua 2:10 nkjv

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 who were on the other side of the Jordan, Sihon and Og, whom you utterly destroyed.

Joshua 2:10 niv

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 Sihon and Og, the two kings of the Amorites east of the Jordan, whom you completely destroyed.

Joshua 2:10 esv

For we have heard how the LORD dried up the water of the Red Sea before you when you came out of Egypt, and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you devoted to destruction.

Joshua 2:10 nlt

For we have heard how the LORD made a dry path for you through the Red Sea when you left Egypt. And we know what you did to Sihon and Og, the two Amorite kings east of the Jordan River, whose people you completely destroyed.

Joshua 2 verses

Joshua 2 10 Meaning

Joshua 2:10 recounts Rahab's declaration to the Israelite spies, stating that the people of Jericho had heard of the LORD's miraculous drying of the Red Sea during Israel's exodus from Egypt, and their recent complete destruction of Sihon and Og, the Amorite kings east of the Jordan. This demonstrates Rahab's knowledge and the widespread fear among the Canaanites, acknowledging Yahweh's overwhelming power and the inevitability of Israel's conquest, which she interprets as divine action.

Joshua 2 10 Context

Joshua chapter 2 describes the reconnaissance mission of two Israelite spies sent by Joshua to Jericho. They are sheltered by Rahab, a harlot who lives on the city wall. In this pivotal verse, Rahab explains why she chose to protect them. The preceding verses (Josh 2:8-9) set the scene for her confession of faith and fear. She explains that "dread of you has fallen upon us" because they have heard about Yahweh's past mighty deeds. This specific verse (2:10) elaborates on the particular events that struck terror into the hearts of Jericho's inhabitants. These events include the distant historical miracle of the Red Sea crossing and the very recent and geographically closer conquests of the Amorite kings, Sihon and Og, just beyond the Jordan. This demonstrates a progression of fear-inducing events known to the Canaanites, showing that God was already at work breaking the spirit of the enemy.

Historically, the Red Sea crossing (circa 1446 BC) was a foundational event in Israelite history, signifying God's deliverance and power. The defeat of Sihon and Og (Numbers 21; Deuteronomy 2-3) was a very recent victory for Israel (approximately 40 years later), occurring just before the spies' mission. These acts showcased Yahweh's power over both nature and powerful nations. The Canaanite society was polytheistic, often worshiping gods like Baal and Asherah, who were believed to control local phenomena. Rahab's confession directly confronts these local deities by recognizing the transcendent, active God of Israel who controls historical events and defeats powerful kings, a stark polemic against the impotence of their own gods.

Joshua 2 10 Word analysis

• For we have heard (כִּי־שָׁמַעְנוּ - kî-shāmā‘nû): The emphatic "For" (כִּי - kî) indicates this is the reason for their fear. "Heard" (שָׁמַעְנוּ - shāmā‘nû) signifies not mere rumor but deep-seated, well-established knowledge. This "hearing" is crucial, as it sets the stage for a response, either hardening one's heart or leading to fear and faith, as in Rahab's case (Rom 10:14-17). This emphasizes that God's acts in history were public and undeniable.
• how the LORD (אֲשֶׁר־הוֹבִ֣ישׁ יְהוָה - ’asher-hovish YHWH): "LORD" (יְהוָה - YHWH) is the divine, covenant name of God, exclusive to Israel, yet acknowledged by Rahab. She explicitly links these events not to chance or Israel's might, but to Yahweh's direct agency.
• dried up (הוֹבִ֥ישׁ - hōvîsh): Hiphil perfect of יָבֵשׁ (yavesh), meaning to make dry or wither. This highlights the miraculous nature, an active, deliberate drying, not just the water receding. It points to supernatural power over creation (Exod 14:21).
• the water of the Red Sea (אֶת־מֵ֨י יַם־סוּף֙ - ’et-mei yam-sûf): Hebrew "yam-sûf" literally means "sea of reeds." While its exact location is debated, the crucial point is its theological significance: a barrier divinely overcome, symbolizing salvation for Israel and judgment for their enemies.
• before you (לִפְנֵיכֶ֖ם - liḵ̄nêkhem): Emphasizes divine presence and leadership, God acting for and in front of Israel, making a way where there was none.
• when you came out of Egypt (בְּצֵאתְכֶ֖ם מִמִּצְרָ֑יִם - bətsê’ṯəḵem mimmiṣrāyim): This points to the Exodus, the foundational redemptive act of Israel's history, establishing God's sovereignty over Pharaoh and a powerful empire. It signifies freedom and divine election.
• and what you did (וַאֲשֶׁ֣ר עֲשִׂיתֶם֩ - va’asher ‘aśîthem): Rahab attributes the action to Israel ("you did"), but contextually, she understands this was God's power working through Israel. It emphasizes the active engagement of God's people in fulfilling His purposes.
• to the two kings of the Amorites (לִשְׁנֵי֙ מַלְכֵ֤י הָאֱמֹרִי֙ - lishnê malḵê hā’ĕmōrî): The Amorites were a prominent and strong Canaanite group, used here perhaps generically for inhabitants east of Jordan, indicating formidable opponents whose defeat showcased God's power.
• who were beyond the Jordan (בְּעֵ֥בֶר הַיַּרְדֵּ֑ן - bə‘êver hayyardēn): Refers to the territory east of the Jordan River, the first conquests after the wilderness wandering, demonstrating the immediacy of the threat and God's continued faithfulness.
• to Sihon and Og (לְסִיחֹן֙ וּלְע֔וֹג - ləSîḥôn ūlê‘Ôḡ): These were specific, mighty kings whose lands were coveted. Their defeat showed God's power over earthly rulers and well-fortified cities (Num 21:21-35; Deut 2:26-3:11).
• whom you utterly destroyed (אֲשֶׁ֣ר הֶחֱרַמְתֶּֽם - ’asher heḥeramtêm): From the Hebrew root חרם (ḥāram), meaning to "devote to destruction" or "utterly destroy." This signifies the herem or "ban," a holy war concept where enemies were utterly removed, not for spoils, but as an act of divine judgment against profound wickedness, emphasizing the holiness and righteous judgment of God.

Words-group by words-group analysis:

• "For we have heard how the LORD dried up the water of the Red Sea": This phrase emphasizes the spread of divine renown. The Red Sea event, decades old, remained a terrifying legend. It showcased God's power over the most formidable natural barriers and over a world empire (Egypt). It speaks to Yahweh's uniqueness compared to localized Canaanite deities.
• "before you when you came out of Egypt": Highlights God's active, personal guidance and liberation of Israel, grounding their identity in His salvation, even from Rahab's perspective.
• "and what you did to the two kings of the Amorites who were beyond the Jordan, to Sihon and Og, whom you utterly destroyed": This refers to the more recent conquests, demonstrating God's consistent power and readiness to fulfill His covenant promises. The use of "utterly destroyed" signifies not merely military victory but a divine act of judgment (herem) against the wickedness of the Amorite kings, confirming Yahweh's justice and sovereignty over the land and its inhabitants.

Joshua 2 10 Bonus section

• Rahab's detailed recounting of these events indicates that information, even from across decades and vast distances, traveled widely. This communication of divine acts would have been central to establishing God's renown and inspiring both fear and reverence.
• The fact that Rahab, a Gentile and a harlot, possesses such clear theological understanding of Yahweh's unique power sets her apart from her own people and highlights God's sovereignty in drawing individuals from unexpected backgrounds into His plan (Isa 55:5).
• The "Red Sea" (yam-sûf) here is often understood as the miraculous parting mentioned in Exodus. Scholarly discussions on its exact geographical location do not diminish its profound theological impact as an unassailable display of divine power over creation.
• This verse indirectly sets up a pattern for future interactions: God's works cause people to hear and respond. The outcome (fear unto destruction vs. fear unto faith) depends on the heart's response.

Joshua 2 10 Commentary

Rahab's confession in Joshua 2:10 is a theological pivot in the narrative. It demonstrates that God's active presence among Israel, marked by signs and wonders, had not gone unnoticed by the pagan nations. Her statement reveals the purpose behind God's spectacular acts—to display His power and establish His reputation (Exod 9:16). The deep fear reported by Rahab signifies that God's judgment was already psychologically undermining the will of Jericho's inhabitants to resist.

Rahab distinguishes herself by more than just acknowledging these facts; she interprets them as divine intervention (attributing them to "the LORD") and acts upon this knowledge (Josh 2:9, 11). This verse is critical because it explains the basis for her subsequent faith and actions, which would lead to her and her family's salvation and her inclusion in the lineage of Christ (Matt 1:5). The acts recounted – the drying of the Red Sea and the destruction of Sihon and Og – are presented as undeniable proof of Yahweh's omnipotence and faithfulness to His people, and of His justice against those who oppose Him. This stands in stark contrast to the powerlessness of the Canaanite gods. The "utter destruction" (herem) points to the spiritual nature of the conflict and God's radical demand for purity in the land.

This passage teaches that hearing about God's deeds can lead to fear, which for some (like Rahab) transitions into a saving faith and obedient action. It underscores that God's revelation of Himself in history is intended for all peoples, not just Israel.