Joshua 2:4 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:

Joshua 2:4 nkjv

Then the woman took the two men and hid them. So she said, "Yes, the men came to me, but I did not know where they were from.

Joshua 2:4 niv

But the woman had taken the two men and hidden them. She said, "Yes, the men came to me, but I did not know where they had come from.

Joshua 2:4 esv

But the woman had taken the two men and hidden them. And she said, "True, the men came to me, but I did not know where they were from.

Joshua 2:4 nlt

Rahab had hidden the two men, but she replied, "Yes, the men were here earlier, but I didn't know where they were from.

Joshua 2 verses

Joshua 2 4 Meaning

This verse describes Rahab's swift and decisive actions upon the arrival of the king of Jericho's messengers seeking the Israelite spies. She immediately took the two men and successfully concealed them, demonstrating quick thinking and initiative. Following their concealment, she deliberately misled the pursuing messengers by confirming the spies' previous presence in her house but denying knowledge of their origin or current whereabouts, a crucial strategic deception that protected the spies and aligned her with the God of Israel.

Joshua 2 4 Context

Joshua 2 initiates the account of Israel's conquest of Canaan. Having been brought to the border of the Promised Land, Joshua sends two spies into Jericho, the first major city obstructing their path. Jericho was a highly fortified city, a stronghold of Canaanite power and idolatry. Rahab, a Canaanite resident of Jericho, occupies a unique position, residing within the city wall itself. Her actions in verse 4 are a direct response to the detection of the spies by Jericho's king, setting in motion a series of events that will culminate in the spies' escape and her own, and her family's, salvation amidst the city's destruction. This act is pivotal, marking her choice to align herself with the God of Israel and His people rather than her own perishing culture.

Joshua 2 4 Word analysis

• And (וְ - ve): A connective particle, joining Rahab's actions seamlessly to the preceding events of the spies entering Jericho and their subsequent pursuit.
• the woman (הָאִשָּׁה - ha'ishah): Refers specifically to Rahab, the narrative identifying her singular and significant agency. The definite article "the" emphasizes her known role.
• took (וַתִּקַּח - vattiqah): From the root לָקַח (laqakh), meaning "to take, seize, get." This immediate, active verb denotes a swift and purposeful acquisition or apprehension of the spies by Rahab for concealment. It implies decisiveness.
• the two men (שְׁנֵי הָאֲנָשִׁים - sheney ha'anashim): Clearly identifies the specific individuals being acted upon: the Israelite spies, highlighting the direct object of Rahab's protection.
• and hid them (וַתַּצְפְּנֵם - vattatzephnem): From the root צָפַן (tsaphan), meaning "to hide, conceal, store up." This verb signifies a deliberate and careful act of concealment. Its use suggests thoroughness and effectiveness in securing the spies from immediate detection, indicating her resolve to protect them.
• and said (וַתֹּאמֶר - vattomer): From the root אָמַר (amar), meaning "to say, speak." Introduces Rahab's verbal interaction, leading into her strategic and deceptive communication with the king's messengers.
• "Indeed, (כֵּן - ken): An affirmative adverb meaning "yes," "truly," "it is so." This word acknowledges the truth of the messengers' implicit assumption that men had been there, establishing a partial basis for trust before proceeding with deception.
• the men (הָאֲנָשִׁים - ha'anashim): Repetition of the reference to the spies.
• came to me (בָּאוּ אֵלַי - ba'u elay): From the root בּוֹא (bo), meaning "to come, go in." A factual statement, acknowledging the physical arrival of the spies at her dwelling. This serves as a deceptive truth in her lie.
• but I did not know (וְלֹא יָדַעְתִּי - veloh yada'ti): A negation of the verb יָדַע (yada), meaning "to know" in various senses including being acquainted with or discerning. This is the crucial lie, as Rahab intentionally withholds the truth of the spies' origin and purpose.
• where they were from (מֵאַיִן הֵמָּה - me'ayin hemmá): "From where they (were)." A direct response to the specific inquiry regarding the spies' origin. This denial of knowledge is key to her strategy, directing the messengers away from her house.

Word-group analysis:

• "And the woman took the two men and hid them": This phrase highlights Rahab's active role and courage. It demonstrates her immediate decision to provide refuge and her practical resourcefulness in securing the spies from their pursuers. Her action here is a significant expression of her emergent faith in the God of Israel (as declared in Josh 2:9-11) through "works" of protection, defying her native people.
• "and said, 'Indeed, the men came to me, but I did not know where they were from.'": This specific statement reveals Rahab's clever, yet ethically complex, strategy. By admitting their presence but lying about their identity and current location, she subtly misdirects the pursuers. While lying is generally condemned in Scripture, this instance is presented in a context where her lie is for the purpose of saving the lives of God's agents and aligns with God's redemptive plan, underscoring the narrative's focus on her faithfulness rather than the method of deception.

Joshua 2 4 Bonus section

• Original Cultural Context: Rahab's decision to hide foreign spies and deceive her own king was an act of high treason within Canaanite society, punishable by death. Her action speaks volumes about her conviction regarding the power and truth of Yahweh compared to the idols of Jericho. This highlights the radical nature of her shift in allegiance, spurred by what she had heard of the Israelites' God.
• Rahab's Profession and Divine Grace: The Bible explicitly calls Rahab a "harlot." While this might seem incongruous for someone commended in Scripture, it emphasizes God's redemptive grace, which extends beyond societal status or past transgressions. Her inclusion in the lineage of King David and ultimately Jesus (Matt 1:5) underscores a key biblical theme: God chooses the lowly and uses imperfect individuals for His grand, holy purposes, demonstrating that salvation is not based on human merit or background, but on faith and divine election.
• A "Necessary" Evil?: The theological interpretation of Rahab's lie has long been debated. Some scholars argue it was a "redemptive lie" or a "lie of necessity" given the extraordinary circumstances of life-and-death and God's plan unfolding. Others argue that while God uses imperfect human actions, He doesn't condone the sin itself, but commends the faith expressed through the saving act. Regardless, the narrative highlights God's sovereignty, where even Rahab's potentially sinful action ultimately served a righteous and providential end. This doesn't establish a moral precedent for all situations but shows how God works within complex human realities.

Joshua 2 4 Commentary

Joshua 2:4 encapsulates Rahab's pivotal decision and actions. Confronted by royal messengers demanding the Israelite spies, Rahab demonstrates remarkable quickness of wit and an unwavering resolve. Her immediate act of concealing the spies underscores her deep commitment, already voiced in Josh 2:9-11, to the God of Israel and her belief in His impending victory. Her subsequent deceptive declaration is a calculated ruse, employing partial truth ("the men came to me") interwoven with outright falsehood ("I did not know where they were from"). While the Bible does not explicitly commend the deception itself, it clearly commends Rahab's faith and actions that stemmed from it (Heb 11:31, Jas 2:25), recognizing her as an instrument in God's plan. This incident showcases that God can use unexpected individuals and ethically challenging circumstances to accomplish His divine purposes, and His grace can reach even into the heart of a doomed, pagan city.