Joshua 2:16 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.
Joshua 2:16 nkjv
And she said to them, "Get to the mountain, lest the pursuers meet you. Hide there three days, until the pursuers have returned. Afterward you may go your way."
Joshua 2:16 niv
She said to them, "Go to the hills so the pursuers will not find you. Hide yourselves there three days until they return, and then go on your way."
Joshua 2:16 esv
And she said to them, "Go into the hills, or the pursuers will encounter you, and hide there three days until the pursuers have returned. Then afterward you may go your way."
Joshua 2:16 nlt
"Escape to the hill country," she told them. "Hide there for three days from the men searching for you. Then, when they have returned, you can go on your way."
Joshua 2 16 Cross References
| Verse | Text | Reference |
|---|---|---|
| Josh 2:1 | ...Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went... | The context of the spies' mission. |
| Josh 2:3 | And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee... | King's pursuit for the spies. |
| Josh 2:4-6 | And the woman took the two men, and hid them, and said thus... had brought them up to the roof... hid them with the stalks of flax... | Rahab's initial act of hiding the spies. |
| Josh 2:22 | 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... | Confirmation that the spies followed Rahab's instructions. |
| Josh 6:25 | And Joshua saved Rahab the harlot alive, and her father's household... because she hid the messengers, which Joshua sent to spy out Jericho. | Rahab's deliverance as promised for her actions. |
| Heb 11:31 | By faith the harlot Rahab perished not with them that believed not, when she had received the spies with peace. | Rahab is cited as an example of faith. |
| Jas 2:25 | Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way? | Rahab's faith evidenced by her works. |
| Ps 32:7 | Thou art my hiding place; thou shalt preserve me from trouble; thou shalt compass me about with songs of deliverance. | God as the ultimate hiding place. |
| Ps 91:1 | He that dwelleth in the secret place of the most High shall abide under the shadow of the Almighty. | Divine protection for those who trust in God. |
| Isa 26:20 | Come, my people, enter thou into thy chambers, and shut thy doors about thee: hide thyself as it were for a little moment... | Instruction to hide during a time of divine wrath or judgment. |
| 1 Sam 23:23 | See therefore, and take knowledge of all the lurking places where they hide themselves, and come ye again to me with the certainty... | Strategic importance of knowing hiding places for security. |
| Judg 6:2 | And the hand of Midian prevailed against Israel: and because of the Midianites the children of Israel made them the dens which are in the mountains, and caves... | Use of mountains and caves as places of refuge and hiding. |
| Hos 6:2 | After two days will he revive us: in the third day he will raise us up, and we shall live in his sight. | The motif of "three days" indicating revival or significant event. |
| Lk 24:46 | And said unto them, Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day. | The three-day period's theological significance in Christ's resurrection. |
| Jonah 1:17 | Now the Lord had prepared a great fish to swallow up Jonah. And Jonah was in the belly of the fish three days and three nights. | Another instance of "three days" as a period of significant concealment and preservation. |
| Prov 14:12 | There is a way which seemeth right unto a man, but the end thereof are the ways of death. | Contrasts with Rahab's discerning a safe way based on divine leading. |
| 1 Cor 10:13 | There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able... make a way to escape... | God providing a way of escape in times of trial. |
| Matt 1:5 | And Salmon begat Booz of Rachab; and Booz begat Obed of Ruth; and Obed begat Jesse... | Rahab's inclusion in the lineage of Christ. |
| Ps 55:6 | And I said, Oh that I had wings like a dove! for then would I fly away, and be at rest. | Desire for escape and refuge, echoed in Rahab's advice. |
| Prov 27:12 | A prudent man foreseeth the evil, and hideth himself; but the simple pass on, and are punished. | Rahab's foresight and prudent action. |
| Ruth 2:12 | The Lord recompense thy work, and a full reward be given thee of the Lord God of Israel, under whose wings thou art come to trust. | Blessing upon those who seek refuge under God's protection. |
Joshua 2 verses
Joshua 2 16 Meaning
Joshua 2:16 details Rahab's practical and shrewd instructions to the two Israelite spies for their escape from Jericho. Recognizing the immediate danger from the king's pursuers, she advises them to seek refuge in the mountainous terrain outside the city. Her counsel specifies hiding there for three days, the strategic duration calculated to ensure the pursuers would give up their search and return to Jericho. Only after this period of concealment were the spies to safely proceed on their journey back to Israelite territory. This verse highlights Rahab's critical role in their deliverance, her intelligence, and her active trust in the God of Israel.
Joshua 2 16 Context
Joshua 2:16 is positioned critically within the narrative of Israel's conquest of Canaan, specifically preceding the fall of Jericho. Chapters 1 and 2 introduce Joshua as Moses' successor, God's promise to give Israel the land, and the dispatching of two spies to Jericho. This verse encapsulates Rahab's crucial act of safeguarding these spies after the king of Jericho discovers their presence. Rahab, a Canaanite harlot, surprisingly demonstrates a deep understanding and faith in the God of Israel, based on the reports of His mighty acts, such as the drying of the Red Sea and the defeat of the Amorite kings. Her instructions in this verse are not only practical survival advice but also an extension of her commitment to protect God's chosen people, ensuring their success and, in turn, securing a covenant of salvation for herself and her family. The broader context of Joshua depicts God's faithfulness in fulfilling His promises through human agents, often in unexpected ways, even using an outsider to facilitate the beginning of the conquest. Historically, such espionage and strategic hiding were common military tactics, and mountainous regions often served as natural sanctuaries.
Joshua 2 16 Word analysis
- And she said: Highlights Rahab's agency and initiative. It shows her as a decisive, active participant, not merely a passive recipient of the spies' fate. This indicates her conviction in protecting them.
- unto them: Specifies the direct recipients of her critical advice: the Israelite spies.
- Get you to the mountain (הָהָר - ha-har): "Ha-har" refers to the mountainous or hilly region. This was not a single peak but the elevated, wild terrain bordering the plains of Jericho. It served as a natural, unpatrolled sanctuary, offering rugged topography for concealment, unlike the open valley or plains where they could be easily spotted. It suggests strategic geographical knowledge.
- lest the pursuers (הָרֹדְפִים - ha-rodphim) meet you: "Ha-rodphim" directly means "the pursuers" or "those who are chasing." This phrase underlines the immediate and significant threat faced by the spies. Rahab recognizes the urgency and provides a counter-tactic to evade capture or conflict, showing foresight and concern for their safety.
- and hide yourselves (וְהֵחֲבֵאתֶם - veheḥavetem) there: "Veheḥavetem" is a strong verb emphasizing the necessity of complete and active concealment. It implies a strategic and deliberate act of making oneself undetectable, utilizing the natural cover of the mountain.
- three days (שְׁלֹשֶׁת יָמִים - shloshet yamim): A very specific period. "Shloshet yamim" (three days) is a common Biblical timeframe used to denote a complete cycle or a significant period after which an initial effort or crisis subsides. This duration was likely pragmatic; after three days, a persistent search party would usually conclude their initial sweep, broaden their search area, or return to base, deeming the initial pursuit ineffective. The number "three" also holds symbolic significance for completeness or the conclusion of a significant event.
- until the pursuers be returned: Provides the logical rationale for the three-day hiding period. It emphasizes patience and tactical waiting until the immediate threat dissipates and the city's guards abandon their primary search efforts along the immediate escape routes.
- and afterward: Signifies that their true journey should commence only after the specified hiding period is completed and the immediate danger is over.
- may ye go your way: Grants them permission and guidance for safe onward travel. It indicates the completion of her protective act and their safe passage back towards their people, implying that the route would then be clear.
- "Get you to the mountain, lest the pursuers meet you; and hide yourselves there": This sequence of commands forms a crucial tactical instruction. It directs immediate evasive action and then outlines a necessary period of total concealment. It underscores Rahab's acute understanding of the threat and how best to neutralize it through practical steps.
- "three days, until the pursuers be returned": This phrase establishes a precise, strategically chosen timeframe. It's a calculated period allowing for the pursuers' initial fervent search to wane, demonstrating Rahab's sharp analytical ability regarding military operations and human persistence.
Joshua 2 16 Bonus section
Rahab's instructions implicitly highlight the desperation and danger faced by the spies. The urgency in her commands "Get you to the mountain" and "hide yourselves" reveals her deep concern for their safety, stemming from her knowledge of the local landscape and the king's punitive response. Her astute directive to use the mountain as a sanctuary underscores that escape from a fortified city like Jericho wasn't through merely blending in, but by seeking inaccessible or overlooked terrain. The specific three-day duration further emphasizes her practical wisdom; this timeframe, observed frequently in scripture for pivotal events, indicates a completed cycle of searching and a subsequent moment of opportunity. The "afterward may ye go your way" also implicitly promises God's guidance and opening of their path, aligning with divine providence despite their precarious beginning. This single verse effectively transforms Rahab from a supporting character to a crucial strategic ally in God's unfolding narrative.
Joshua 2 16 Commentary
Joshua 2:16 showcases Rahab's decisive, intelligent, and faith-driven action in a perilous situation. Her counsel to the Israelite spies to flee to the mountain and hide for three days was a well-thought-out, strategic maneuver that proved pivotal to their survival and the continuation of God's plan. This command stemmed from her understanding of the imminent threat from Jericho's king and her practical wisdom in navigating hostile territory. It reveals not only her commitment to protecting God's messengers but also her shrewd calculation of the time required for a search to dissipate, allowing for safe passage. This humble, outcast woman, moved by a profound faith in the God of Israel, becomes an active instrument in His grand narrative of conquest and redemption. Her action here solidified the covenant between her and the spies, setting the stage for her eventual salvation and inclusion in Israel.