Rahab

Biblical Context

Joshua 2:1-24 1 And Joshua the son of Nun sent out of Shittim two men to spy secretly, saying, Go view the land, even Jericho. And they went, and came into an harlot's house, named Rahab, and lodged there. 2 And it was told the king of Jericho, saying, Behold, there came men in hither to night of the children of Israel to search out the country. 3 And the king of Jericho sent unto Rahab, saying, Bring forth the men that are come to thee, which are entered into thine house: for they be come to search out all the country. 4 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: 5 And it came to pass about the time of shutting of the gate, when it was dark, that the men went out: whither the men went I wot not: pursue after them quickly; for ye shall overtake them. 6 But she had brought them up to the roof of the house, and hid them with the stalks of flax, which she had laid in order upon the roof. 7 And the men pursued after them the way to Jordan unto the fords: and as soon as they which pursued after them were gone out, they shut the gate. 8 And before they were laid down, she came up unto them upon the roof; 9 And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. {faint: Heb. melt} 10 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. 11 And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. 12 Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token: 13 And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death. 14 And the men answered her, Our life for yours, if ye utter not this our business. And it shall be, when the LORD hath given us the land, that we will deal kindly and truly with thee. {for...: Heb. instead of you to die} 15 Then she let them down by a cord through the window: for her house was upon the town wall, and she dwelt upon the wall. 16 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. 17 And the men said unto her, We will be blameless of this thine oath which thou hast made us swear. 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. {bring: Heb. Gather} 19 And it shall be, that whosoever shall go out of the doors of thy house into the street, his blood shall be upon his head, and we will be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him. 20 And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear. 21 And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window. 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, but found them not. 23 So the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun, and told him all things that befell them: 24 And they said unto Joshua, Truly the LORD hath delivered into our hands all the land; for even all the inhabitants of the country do faint because of us.

Rahab was not a Harlot

Rachab is called a “harlot”, as interpreters of the original Hebrew have understood the word. Clifton Emahiser wrote about this predicament at length and proves that Rahab was not a harlot, but an innkeeper, in his Watchman’s Teaching Letter #120, where he showed that the Greek word porne was related to other Greek words which described merchandising, and that it is in this manner that the Septuagint translators may well have understood the term, since the Hebrew word zonah surely may have that meaning. Clifton also proves that the circumstances concerning Rahab’s situation detailed in the book of Joshua certainly support the position that she was an innkeeper, and this is perfectly clear from the account as it is given by Josephus, which Clifton cites! Some people have accused Clifton of somehow “correcting” the apostles, since they described Rahab using this same word, porne, at Hebrews 11:31 and James 2:25. Yet we only assume that by using that word, the apostles interpreted it in the same manner in which we do. It is just as likely that the apostles also imagined porne to have the alternate meaning of a woman selling something besides her body, as a Hebraism. The plain truth is this: The Yahshua Christ did NOT have a common whore for a grandmother.

Antiquities 5.1.2. (5) Now when he had pitched his camp, the spies came to him immediately, well acquainted with the whole state of the Canaanites; for at first, before they were at all discovered, they took a full view of the city of Jericho without disturbance, and saw which parts of the walls were strong, and which parts were otherwise, and indeed insecure, and which of the gates were so weak as might afford an entrance to their army. (6) Now those that met them took no notice of them when they saw them, and supposed they were only strangers, who used to be very curious in observing everything in the city, and did not take them for enemies; (7) but at even they retired to a certain inn that was near to the wall, whither they went to eat their supper; (8) which supper when they had done, and were considering how to get away, information was given to the king as he was at supper, that there were some persons come from the Hebrews’ camp to view the city as spies, and that they were in the inn kept by Rahab, and were very solicitous that they might not be discovered. So he sent immediately some to them, and commanded to catch them, and bring them to him, that he might examine them by torture, and learn what their business was there. (9) As soon as Rahab understood that these messengers were coming, she hid the spies under stalks of flax, which were laid to dry on the top of her house; and said to the messengers that were sent by the king, that certain unknown strangers had supped with her a little before sunsetting, and were gone away, who might easily be taken, if they were any terror to the city, or likely to bring any danger to the king.1 (10) So these messengers being thus deluded by the woman,b and suspecting no imposition, went their ways, without so much as searching the inn; but they immediately pursued them along those roads which they most probably supposed them to have gone, and those particularly which led to the river, but could hear no tidings of them; so they left off the pains of any further pursuit.

It plainly appears by the history of these spies, and the innkeeper Rahab’s deception of the king of Jericho’s messengers, by telling them what was false, in order to save the lives of the spies, and yet the great commendation of her faith and good works in the New Testament (Heb. 11:31; Jas. 2:25), as well as by many other parallel examples, both in the Old Testament and in Josephus, that the best men did not then scruple to deceive those public enemies who might justly be destroyed; as also might deceive ill men in order to save life, and deliver themselves from the tyranny of their unjust oppressors, and this by telling direct falsehoods; I mean, all this where no oath was demanded of them, otherwise they never durst venture on such a procedure. Nor was Josephus himself of any other opinion or practice.

The whole history, both in our copies, and especially in Josephus, imply nothing more than that Rahab was an innkeeper. It was indeed so frequent a thing, that women who were innkeepers were also harlots, or maintainers of harlots, that the word commonly used for real harlots was usually given them.