Joshua 2:18

Jos 2:18 Behold, [when] we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee.

Ver. 18. And thou shalt bring thy father, &c.] Who, if not there found when we storm the town, shall perish at their own peril. So shall all not found to be of the family of faith, and within God’s doors. The devil sweeps all that are out of the covenant.

John Trapp, A Commentary or Exposition upon All the Books of the Old and New Testament (1647–1656) — public domain. Text from a community e-Sword module.

Jos 2:18. When we come into the land — That is, over Jordan, and near the city. This line of scarlet — The Hebrew word, תקות, tickvath, more properly means, rope, riband, or web. Probably the same with which she was about to let them down. Window — That it may be easily discerned by our soldiers.

Joseph Benson's Commentary on the Old and New Testaments (1811–1818) — public domain. Text from a community e-Sword module.

Verse 18. This line of scarlet thread] תקות חוט השני tikvath chut hashshani. Probably this may mean, this piece of scarlet cloth, or, this cloth (made) of scarlet thread. When the Israelites took the city this piece of red cloth seems to have been hung out of the window by way of flag; and this was the sign on which she and the spies had agreed.

Adam Clarke's Commentary on the Bible (1810–1826) — public domain. Text from a community e-Sword/MySword module.

(18) The window which thou didst let us down by.—It seems almost needless to observe that the scarlet line and the cord by which the men were lowered are not the same thing, but described by different words in the original. It would have been preposterous to require Rahab to display in her window the means by which the spies had escaped. It would at once have declared the tale to all beholders—the very thing Rahab was pledged not to do. The “line of scarlet thread” and the “stalks of flax” on the roof were probably parts of the same business, and thus there would be nothing unusual in what was exhibited at the window, although it would be a sufficient token to those who were in the secret, to enable them to identify the house.

A Bible Commentary for English Readers, edited by Charles John Ellicott (1878–1897) — public domain. Text from a community e-Sword module.

18. this line of scarlet thread] The line was spun out of crimson thread, the crimson colour produced by the coccus ilicis, Linn., a cochineal insect, living on the holm oak, the larvæ of which yield the crimson dye.

The Cambridge Bible for Schools and Colleges (gen. ed. J. J. S. Perowne; Cambridge University Press, 1878–1918) — public domain. Text from a community e-Sword module.

Behold, when we come into the land,.... The land of Canaan, and into this city, into that part of it, as the Septuagint, where her house was, meaning not themselves only, but the people of Israel they belonged to:

thou shall bind this line of scarlet thread in the window which thou didst let us down by; the word by refers either to the scarlet thread they were let down by, said to be a cord, Jos 2:15; and therefore must be a line twisted with various scarlet threads, as Kimchi; who observes, that according to the Targum, it was the border of a red garment; or to the window through which they were let down, as the Septuagint version; it may refer to both, and the sense be, that the same twisted cord of scarlet thread they were let down by should be bound to the same window they were let down through; only this objection there is to the same window, that it was not towards the city, and so not to be seen when they came into it, but looked over the wall without the city: now as Rahab was an instance of the salvation of sinners by the grace of God, for she was a sinner by birth, by practice, and a notorious one; she was an instance of distinguishing grace, of free and efficacious grace, a singular instance of it; and became a true penitent, a real believer, was a justified person, and saved: so the scarlet thread was an emblem of the blood of Christ, by which salvation is; redemption and all the blessings of grace are through it; justification, remission of sin, reconciliation, and atonement, and safety, and protection from avenging justice, and wrath to come, are only by it: likewise the spies, who are also called "messengers", Jam 2:25; may represent the ministers of the Gospel, who are the messengers of Christ, and the churches, are sent out by him the antitypical Joshua, men of wisdom, courage, and valour, and are sent as spies to bring to light men and things, who direct to the way of salvation and give the same token of it, Mar 16:16,

and thou shall bring thy father, and thy mother, and thy brethren, and all thy father's household home unto thee; into her house, where the scarlet thread was bound, and where only they would be safe, as the Israelites were in the houses where the blood of the paschal lamb was sprinkled, Exo 12:23; and so they are safe, and they only, who are under the blood of sprinkling, and partake of the virtue of it.

John Gill's Exposition of the Whole Bible (1746–1763) — public domain (CC PDM 1.0). Text via the HelloAO Bible API.

The “line” or cord was spun of threads dyed with cochineal: i. e., of a deep and bright scarlet color. The color would catch the eye at once, and supplied an obvious token by which the house of Rahab might be distinguished. The use of scarlet in the Levitical rites, especially in those more closely connected with the idea of putting away of sin and its consequences (compare e. g., Lev 14:4, Lev 14:6,Lev 14:51; Num 19:6), naturally led the fathers, from Clement of Rome onward, to see in this scarlet thread, no less than in the blood of the Passover (Exo 12:7, Exo 12:13, etc.), an emblem of salvation by the Blood of Christ; a salvation common alike to Christ’s messengers and to those whom they visit.

Albert Barnes' Notes on the Bible (1834–1885) — public domain. Text from a community e-Sword/MySword module.

CHAPTER II.

Ver 1. Sent, or as many translate, "had sent," as if Josue had dismissed the spies immediately after the mourning of Moses was ended, (Calmet) on the 1st of Nisan. On the second day they examined the city, and were obliged to flee in the night. But they only returned to their brethren on the 6th. On the following day Josue gave orders to make all necessary preparations for their departure, and crossed the Jordan on the 10th of the month. (Salien, B.C. 1469.) --- Setim was about eight or nine miles from the river, "or sixty stadia." (Josephus, [Antiquities?] v. 1.) --- Two men. Septuagint intimate that they were young. See chap. vi. 23. (Haydock) --- The Rabbins assert, without reason, that Caleb and Phinees were chosen, and that they pretended that they were deaf, (eross) a word which the Vulgate translates, secretly. (Calmet) --- Jericho. Josue had himself examined the country some time before. But there might have been many changes, and he might not know the present disposition of the people of Jericho. (Haydock) --- This city was built in a delightful plain, surrounded by mountains, (Calmet) except on the east side, chap. iv. 13. (Haydock) --- Harlot. Hebrew zona may also signify an "innkeeper," as such places were under the direction of women, who were commonly of a very loose character. Hence the Greeks deemed it a dishonour to enter into a public house. Isocrates says, that "even an honest servant will not dare to enter into an ale-house, to eat or drink." (Atheneus Dipn. 13.) --- Rahab might have been formerly addicted to pleasure, as the Scripture and the Fathers agree; (Hebrews xi. 31., and James ii. 25.) (Calmet) though she might at this time be very discreet, being awakened by the account of the miracles which God had wrought in favour of his people, who, she knew, were approaching to take possession of the country. The spies might, therefore, take shelter in her house with the least suspicion, and without danger of injuring their character. (Haydock) --- The woman was not very old, as she was afterwards married to Salmon. (St. Matthew i. 5.) --- With her. they spent the first night in her house, entering the city in the dusk of the evening, so that they had not time to make any observations till the following day. (Salien) --- Others think that they were suspected by the people of the town almost immediately, and denounced to the king. Hence they were forced to flee that same night, without having accomplished their design, and were only informed by Rahab of the dismay which had seized the inhabitants, ver. 11.

By which window or cord. (Calmet) --- The cord was left as a signal. (Menochius)

George Leo Haydock (1774–1849), Haydock's Catholic Family Bible and Commentary, 1859 edition — public domain. Excludes Psalms (Douay-Rheims chapter numbering differs from Protestant) and Deuterocanonical books (Catholic canon only).

Into the land, i.e. over Jordan, and near the city.

Bind this line of scarlet thread in the window, that it may be easily discerned by our soldiers.

Matthew Poole's English Annotations on the Holy Bible (1683–1685) — public domain. Text from a community e-Sword/MySword module.

18. Thou shalt bind this line of scarlet thread in the window — A small rope or cord composed of crimson threads. The English version conveys the idea that this cord was used in letting down the spies. But the Hebrew, Septuagint, and Vulgate make the window the antecedent of which, thus — the window through which thou didst let us down. The scarlet cord was probably the token (Jos_2:12) given to Rahab in proof of their oath. But the scarlet of the thread by which she and her house were to be saved, though a suggestive emblem of the blood of the atonement, (as advanced by St. Clement,) can hardly be considered, like the blood of the paschal lamb on the door post, an appointed type.

And thou shall bring thy father — The persons to whom deliverance is pledged must be separated front the mass of the people and gathered within the house of Rahab, otherwise they must perish in the impending universal destruction. So must those who hope to escape the general doom of this sinful world be gathered into the house of God, the Church of Jesus Christ.

Daniel D. Whedon (gen. ed.), Commentary on the Old and New Testaments (1874–1909) — public domain. Text from a community e-Sword module.

This line of scarlet thread. Rather, this rope, from hwq to twist. It is described as made of sewing thread (fWh), because no doubt it was formed of several such threads twisted into a rope. The scarlet (yni or rather crimson, was produced from the dried bodies as well as the eggs of the cochineal insect, called in Arabic, kermes (whence our word crimson, and the German karmesin). This line of scarlet thread is regarded by the Fathers generally, and by our own divines, as Bishop Hall and Bishop Wordsworth, as symbolical of the blood of Christ (see Clement of Rome, "Epistle to Corinthians," 12; Justin Martyr, "Dial. Tryph." 111; Iren., "Adv. Haer.," 4:37; Orig., "Hom. 2 on Joshua." "Coccineum, quod sanguinis formam gerebat." See also Bp. Hall, "Contemplations," Book 8: Lev_14:4, Lev_14:6, Lev_14:42, Lev_14:51).

The Pulpit Commentary (1880–1919), ed. H.D.M. Spence-Jones & Joseph S. Exell — public domain. Text from a community e-Sword module.

Into the land - That is, over Jordan, and near the city. This line of scarlet - Probably the same with which she was about to let them down. Window - That it may be easily discerned by our soldiers.

John Wesley, Explanatory Notes Upon the Whole Bible (1754–1765) — public domain. Text via the GEBible commentary corpus.

Connecting Statement:

The Israelite spies clarify the condition they expressed in Joshua 2:15.

General Information:

The Israelite spies continue talking to Rahab.

Whoever goes out of the doors of your house

This phrase expresses a condition, creating a hypothetical situation. (See: Hypothetical Situations)

blood will be upon their own heads

Here "blood" represents a person's death. To be responsible for their own death is spoken of as if their blood would be on their heads. AT: "their death will be their own fault" (See: Metonymy and Metaphor)

we will be guiltless

"we will be innocent"

if a hand is laid upon any

Here "a hand is laid upon" is a polite way of referring to causing someone injury. AT: "if we cause injury to any" (See: Euphemism)

translationWords

house

ancestor

brother

household

blood

unfoldingWord translationNotes — © Distant Shores Media and the Door43 World Missions Community, licensed CC BY-SA 4.0. Source: git.door43.org/Door43/en_tn.

The line of red string. תִּקְוַת means a line or rope.

Rashi on the Tanakh — English translations: “The Judaica Press complete Tanach with Rashi, translated by A. J. Rosenberg” (CC BY 4.0); “Pentateuch with Rashi's commentary by M. Rosenbaum and A.M. Silbermann, 1929-1934” (public domain); “The Metsudah Tanach series, Lakewood, N.J” (CC BY 4.0); and “The Book of Joshua, Metsudah Publications, 1997” (CC BY 4.0). Text via Sefaria.