the Week of Proper 22 / Ordinary 27
Click here to learn more!
Read the Bible
King James Version
Hebrews 11:31
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
By faith Rahab the harlot did not perish along with those who were disobedient, after she had welcomed the spies in peace.
By faith Rahab the harlot did not perish along with those who were disobedient, after welcoming the spies in peace.
It was by a heapin' of faith that a whore named Rahab helped two Israelite spies and in return she was allowed to escape the calamity that fell on the city. All those who didn't trust in God were destroyed.
By faith Rahab, the loose woman, was not put to death with those who had gone against God's orders, because she had taken into her house in peace those sent to see the land.
By faith Rahab the harlot did not perish along with the unbelieving, having received the spies in peace.
By faith, Rahab, the prostitute, didn't perish with those who were disobedient, having received the spies in peace.
By faith Rahab the harlot did not perish with them that believed not, having received the spies with peace.
Through faith the notorious sinner Rahab did not perish along with the disobedient, for she had welcomed the spies and had sheltered them.
By faith the harlot Rahab perished not with them that beleeued not, when shee had receiued the spies with peace.
By faith Rahab the harlot did not perish with those disobeying, having received the spies with peace.
By faith the harlot Raab perished not with the vnbeleuers, wha she had receaued the spyes to lodginge peaceably.
by faith Rahab having given the spies a safe reception, escap'd being destroyed with unbelievers, tho' she had led a dissolute life.
By an act of faith, Rahab, the Jericho harlot, welcomed the spies and escaped the destruction that came on those who refused to trust God.
By faith Rahab the prostitute was not destroyed along with those who were disobedient, because she had welcomed the spies [sent by the sons of Israel] in peace.
By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.
By faith Rahab the harlot did not perish with those who were disobedient, because she had given friendly welcome to the spies.
By fayth ye harlot Raab perisshed not with the vnbelevers whe she had receaved the spyes to lodgynge peaseably.
By faith Rahab the prostitute did not perish with those that were disobedient, having received the spies with peace.
By faith the harlot Rahab perished not with them that believed not, as she had received the spies with peace.
by faith Rahab the harlot did not perish with those who disbelieved, having received the spies with peace.
It was by faith that Rahab, the prostitute, welcomed the spies and was not killed with those who refused to obey God.
By faith Rahab the prostitute escaped the destruction of the disobedient, because she welcomed the spies in peace.
By faith the prostitute Rahab, because she welcomed the spies in peace, did not perish with those who were disobedient.
Rahab had been a prostitute, but she had faith and welcomed the spies. So she wasn't killed with the people who disobeyed.
By trusting, Rachav the prostitute welcomed the spies and therefore did not die along with those who were disobedient.
By faith Rahab the prostitute did not perish with those who were disobedient, because she had given a friendly welcome to the spies.
By faith the harlot Rahab perished not with them which obeyed not, when she had receiued the spies peaceably.
By faith Rahab the harlot did not perish with those who were disobedient, for she had received the spies in peace.
By faith Rahab the prostitute received the spies in peace and didn't perish with those who disobeyed.
By faith, Rachav, the prostitute, didn't perish with those who were disobedient, having received the spies in shalom.
By faith Rahab the prostitute did not die with those who were disobedient, because she had welcomed the spies with a greeting ofa greeting of">[fn] peace.Joshua 1:1; 6:23; James 2:25;">[xr]
By faith Rachob the harlot perished not with those who would not hearken, because she had received the explorers in peace.
By faith Rahab, the harlot, perished not with them who believed not, when she received the spies in peace.
By faith the harlot Rahab did not perish with those who did not believe, when she had received the spies with peace.
It was by faith that Rahab the prostitute was not destroyed with the people in her city who refused to obey God. For she had given a friendly welcome to the spies.
Because Rahab had faith, she was kept from being killed along with those who did not obey God. She was a woman who sold the use of her body. But she helped the men who had come in secret to look over the country.
By faith Rahab the harlot perished not with them that were disobedient, having received the spies with peace.
By faith Rahab the prostitute did not perish with those who were disobedient, because she had received the spies in peace.
By faith, Rahab the harlot perished not with them who refused to yield, she having welcomed the spies with peace.
By faith Rahab the harlot perished not with the unbelievers, receiving the spies with peace.
By faith Rahab the prostitute did not perish with those who were disobedient, because she welcomed the spies in peace.
By fayth, the harlot Rahab perished not with them that were disobedient, when she had receaued the spyes with peace.
And Rahab, the prostitute, welcomed the Israelite spies like friends. And because of her faith, she was not killed with the ones who refused to obey.
By faith the prostitute Rahab did not perish along with those who were disobedient, after she had welcomed the spies in peace.
It was faith that kept the prostitute Rahab from being killed with those who disobeyed God, for she gave the Israelite spies a friendly welcome.
Bi feith Raab hoor resseyuede the aspieris with pees, and perischide not with vnbileueful men.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
the harlot: Joshua 2:1-22, Joshua 6:22-25, Matthew 1:1, Matthew 1:5, James 2:25
believed not: or, were disobedient, Hebrews 3:18, 1 Peter 2:8, 1 Peter 3:20
she had: Joshua 1:1, Joshua 2:4-24
Reciprocal: Genesis 42:9 - Ye are spies Joshua 6:17 - because Joshua 6:25 - Rahab Acts 15:33 - they were 1 Corinthians 6:16 - an harlot 1 Timothy 1:9 - disobedient James 2:18 - Thou 1 Peter 2:7 - which be
Cross-References
And the border of the Canaanites was from Sidon, as thou comest to Gerar, unto Gaza; as thou goest, unto Sodom, and Gomorrah, and Admah, and Zeboim, even unto Lasha.
And it came to pass, as they journeyed from the east, that they found a plain in the land of Shinar; and they dwelt there.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for morter.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth.
And the Lord came down to see the city and the tower, which the children of men builded.
And Terah lived seventy years, and begat Abram, Nahor, and Haran.
And Haran died before his father Terah in the land of his nativity, in Ur of the Chaldees.
So Abram departed, as the Lord had spoken unto him; and Lot went with him: and Abram was seventy and five years old when he departed out of Haran.
And he said unto him, I am the Lord that brought thee out of Ur of the Chaldees, to give thee this land to inherit it.
And the servant took ten camels of the camels of his master, and departed; for all the goods of his master were in his hand: and he arose, and went to Mesopotamia, unto the city of Nahor.
Gill's Notes on the Bible
By faith the harlot Rahab,.... The Targum on Joshua 2:1 calls her אתתא פונדקיתא, "a woman, that kept a victualling house": this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, "a seller of food": and even the Hebrew word זונה, is so explained by a considerable Jewish writer p; and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say q that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness,
זנתה, "she played the harlot"; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in James 2:25 and so in the Septuagint in Joshua 2:1. Rachab, which exactly answers to the Hebrew word
רחב, Joshua 2:1 and by Josephus r "Rachabe". This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she
perished not with them that believed not; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul's receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ:
when she had received the spies with peace; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to Joshua 2:1. The Jews s say one of them was Phinehas, the son of Eleazar, the high priest; and others t of them say they were Phinehas and Caleb.
p R. Sol. Urbin. Ohel Moed, fol. 24. 1. q T. Bab. Zebachin. fol. 116. 2. Shalshalet Hakabala, fol. 7. 2. r Antiqu. l. 5. c. 1. sect. 2. s Laniado in Josh. ii. 1. t Tanchuma apud Masum in ib.
Barnes' Notes on the Bible
By faith the harlot Rahab - She resided in Jericho; Joshua 2:1. When Joshua crossed the Jordan, he sent two men as spies to her house, and she saved them by concealment from the enemies that would have destroyed their lives. For this act of hospitality and kindness, they assured her of safety when the city should be destroyed, and directed her to give an indication of her place of abode to the invading Israelites, that her house might be spared; Joshua 2:18-19. In the destruction of the city, she was accordingly preserved; Joshua 6:0. The apostle seems to have selected this case as illustrating the nature of faith, partly because it occurred at Jericho, of which he had just made mention, and partly to show that strong faith had been exercised not only by the patriarchs, and by those who were confessed to be great and good, but by those in humble life, and whose earlier conduct had been far from the ways of virtue. “Calvin.”
Much perplexity has been felt in reference to this case, and many attempts have been made to remove the difficulty. The main difficulty has been that a woman of this character should be enumerated among those who were eminent for piety, and many expositors have endeavored to show that the word rendered “harlot” does not necessarily denote a woman of abandoned character, but may be used to denote a hostess. This definition is given by Schleusner, who says that the word may mean one who prepares and sells food and who receives strangers to entertain them. Others have supposed that the word means “an idolatress,” because those devoted to idolatry were frequently of abandoned character. But there are no clear instances in which the Greek word, and the corresponding Hebrew word - זונה zownah - is used in this sense. The usual and the fair meaning of the word is what is given in our translation, and there is no good reason why that signification should not be retained here. It is not implied by the use of the word here, however, that Rahab was an harlot at the time to which the apostle refers; but the meaning is, that this had been her character, so that it was proper to designate her by this appellation. In regard to this case, therefore, and in explanation of the difficulties which have been felt in reference to it, we may remark:
(1) That the obvious meaning of this word here and of the corresponding place in Joshua 2:6 is, that she had been a woman of abandoned character, and that she was known as such. That she might have been also a hostess, or one who kept a house of entertainment for strangers, is at the same time by no means improbable, since it not unfrequently happened in ancient as well as modern times, that females of this character kept such houses. It might have been the fact that her house was “known” merely as a house of entertainment that led the spies who went to Jericho to seek a lodging there. It would be natural that strangers coming into a place should act in this respect as all other travelers did, and should apply for entertainment at what was known as a public house.
(2) There is no improbability in supposing that her course of life had been changed either before their arrival, or in consequence of it. They were doubtless wise and holy men. Men would not be selected for an enterprise like this, in whom the leader of the Hebrew army could not put entire confidence. It is not unfair then to suppose that they were men of eminent piety, as well as sagacity. Nor is there any improbability in supposing that they would acquaint this female with the history of their people, with their remarkable deliverance from Egypt, and with the design for which they were about to invade the land of Canaan. There is evidence that some such representations made a deep impression on her mind, and led to a change in her views and feelings, for she not only received them with the usual proofs of hospitality, but jeoparded her own life in their defense, when she might easily have betrayed them. This fact showed that she had a firm belief that they were what they professed to be - the people of God, and that she was willing to identify her interests with theirs.
(3) This case - supposing that she had been a woman of bad character, but now was truly converted - does not stand alone. Other females of a similar character have been converted, and have subsequently led lives of piety; and though the number is not comparatively great, yet the truth of God has shown its power in renewing and sanctifying some at least of this, the most abandoned and degraded class of human beings. “Publicans and harlots,” said the Saviour, “go into the kingdom of God;” Matthew 21:31. Rahab seems to have been one of them; and her case shows that such instances of depravity are not hopeless. This record, therefore, is one of encouragement for the most abandoned sinners; and one too which shows that strangers, even in a public house, may do good to those who have wandered far from God and virtue, and that we should never despair of saving the most abandoned of our race.
(4) There is no need of supposing that the apostle in commending this woman approved of all that she did. That she was not perfect is true. That she did some things which cannot be vindicated is true also - and who does not? But admitting all that may be said about any imperfection in her character, (compare Joshua 2:4), it was still true that she had strong faith - and that is all that the apostle commends. We are under no more necessity of vindicating all that she did, than we are all that David or Peter did - or all that is now done by those who have the highest claims to virtue.
(5) She had strong faith. It was only a strong belief that Yahweh was the true God, and that the children of Israel were his people, which would have led her to screen the strangers at the peril of her own life; and when the city was encompassed, and the walls fell, and the tumult of battle raged she showed her steady confidence in their fidelity, and in God, by using the simple means on which she was told the safety of herself and her family depended; Joshua 6:22-23.
With them that believed not - The inhabitants of the idolatrous city of Jericho. The margin is, “were disobedient.” The more correct rendering, however, is, as in the text, believed not. They evinced no such faith as Rahab had, and they were therefore destroyed.
Received the spies with peace - With friendliness and kindness; Joshua 2:1 ff.
Clarke's Notes on the Bible
Verse 31. The harlot Rahab perished not — See this account Joshua 2:1; Joshua 2:9; Joshua 2:11, and Joshua 6:23, where it is rendered exceedingly probable that the word זונה zonah in Hebrew, and πορνη in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Matthew 1:5. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance.
Received the spies with peace. — Μετ' ειρηνης· The same as בשלום beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: Και ἑτερᾳ ὁδῳ εκβαλουσα, and sent them out another way.
