Joshua sends two spies to Jericho; Rahab hides them among the stalks of flax on her roof, professes that Hashem is God in heaven above and earth beneath, and secures the scarlet-thread pledge for her father's house.
Tap any Hebrew word to reveal its root, value, and meanings.
And Joshua the son of Nun sent out of Shittim two spies secretly, saying: ‘Go view the land, and Jericho.’ And they went, and came into the house of a harlot whose name was Rahab, and lay there.
verse value 6994
Insights
Verse structure: 18 words, 100 letters. Verse gematria: 6994 is divisible by 26, the value of the divine name Hashem. The shortest word is "Heresh" (חֶ֣רֶשׁ, 3 letters) and the longest is "Joshua·son·of·continue" (יְהוֹשֻֽׁעַ־בִּן־נ֠וּן, 10 letters). 10 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "Joshua·son·of·continue" (יְהוֹשֻֽׁעַ־בִּן־נ֠וּן), "from·Shittim" (מִֽן־הַשִּׁטִּ֞ים), "two·men" (שְׁנַֽיִם־אֲנָשִׁ֤ים). The root הלך appears 2 times in this verse. 17 unique roots are used. Frequent roots: "saying" (root אמר, 140x in Joshua); "the·land" (root ארץ, 95x in Joshua); "house·of·a·woman" (root בית, 65x in Joshua). First appearance of the root שנה ("two·men") in Joshua. First appearance of the root ראה ("see") in Joshua. The etnachta (major mid-verse pause) falls on 'and·Jericho', dividing the verse into phrases of 11 and 7 words.
Rashi
And Joshua sent, etc. I am forced to say that he sent them within the days of mourning for Moses, for at the end of three days after the mourning for Moses ended they crossed the Jordan. From there we learn that Moses died on the seventh of Adar, when you count thirty-three days backward from the day they came up from the Jordan on the tenth of the first month. And you are forced to say that from when the spies were sent they did not cross the Jordan until the fifth day, as it is said: and they stayed there three days until the pursuers returned on that night, and they crossed and came to Joshua the son of Nun, and Joshua rose early in the morning and they set out from Shittim, behold it is the fourth day, and they lodged there before crossing, and it turns out they did not cross until the fifth day.
Secretly. [Rendered as] 'be-raz' — in secret — so Yonatan translated. He told them to make yourselves as if deaf, so that they would not hide their words from you. Another interpretation: charash [is related to] cheres (pottery) — load yourselves with pots, so that you appear like potters.
See the land and Jericho. But Jericho was included, why did it go out [to be specified]? Because it was difficult against them all, for it was situated on the frontier. And similarly (II Samuel 2:30): and David numbered nineteen men and Asahel, but Asahel was included, why did he go out? Because he was difficult against them all. Similarly (I Kings 11:1): and king Solomon loved many foreign women and the daughter of Pharaoh, but the daughter of Pharaoh was included, why did she go out? Because he loved her against them all, and according to the sin that she caused him to sin more than all others, so it is stated in Sifrei (Eikev 52).
A harlot. Yonatan translated: an innkeeper, seller of various provisions.
Radak
"Two men." The term "men" refers to good men, and not like those who went on the mission of Moses.
"Deaf, to say." He warned them to go in silence, walking like deaf-mutes, so that they would not be noticed — as in [the verse], "and they kept silent all night" (Judges 16:2). And Targum Yonatan renders it "be-raz lemeimar" [secretly, to say] — meaning, he sent them secretly, because he did not want all Israel to know, lest they become frightened when he sent spies. And he only sent them because he knew that they would succeed in their mission and would encourage the hearts of Israel with good tidings. And according to the midrashic interpretation, [the word] "cheresh" is like "cheres" (earthenware) — he loaded them with pots, so that they would appear as potters and not be noticed. Some said that they had carpentry tools in their hands, as it is stated, "the work of a stone-engraver" (Exodus 28:11). And some explain it according to its context and plain sense: Joshua told them, "Make yourselves like deaf-mutes and keep to your secrets."
“The land, etc.” – “The land” is the general term, and “Jericho” is the specific term, because it was a large city.
"Zonah." [It means] according to its plain sense, or [it means] one who sells food, as Jonathan [ben Uzziel] translated it: "fundekita" [an innkeeper] — which is of the same pattern [in Hebrew] as the word "tovah." And the truth is that Jonathan's view is that it means a harlot in the literal sense, for this is his practice in various places: to translate zonah as "fundekit." And similarly, [regarding] "two women, harlots," [he translated it] "pundekan." And even though he translated some instances as "nafkat bara" [one who goes outside], his intention is that a harlot is like an innkeeper, in that she makes herself available to everyone.
"And they lay there" – to teach that they were there for only one night, and on that very night they departed from there.
Ralbag
And it is fitting that we examine to resolve a doubt: what happens regarding the command that Joshua commanded the officers of the people and sent the spies? What is the purpose of these spies? And how, whatever their report when they return, will it not prevent their entering the land to inherit it? For Joshua already promised them that in three days they would cross the Jordan to enter and inherit the land. And if we say that he already sent the spies before this, then the difficulty is also: why did Joshua not rely on the words of God who promised him that no man would stand against him all the days of his life? And why did he consent to send spies, especially since it was known to him what happened regarding the delay in the wilderness for Israel because of the spies that Moses sent? And we say in resolving this doubt that sending spies serves two purposes. The first way is to investigate whether it is possible to endeavor to fight against the people to whom they are sent to spy on their land, or whether this is not possible -- that is to say, they should investigate about the people dwelling there: are they few or many, strong or weak? And are their cities in camps or in fortresses? And the fruit of this reconnaissance is either approaching the battle or distancing from it, according to what the spies report. But the second way is only to strengthen the hearts of the people who fight, as was revealed in the matter of Gideon son of Joash: he relied on the words of God after He made him a sign that He would help with him, and his level of strength in God reached such that he sent back the host that came to him from Israel to fight against Midian, and left only three hundred men from them by the word of God. And nevertheless, to strengthen his heart regarding the battle, God commanded him to go down to the camp, he and Purah his servant, and hear what they would say, and afterward his hands were strengthened. And there he heard what strengthened his heart to engage in the bonds of battle. And so it was with sending the spies in this place, as we will explain -- that is to say, he did not send them only to strengthen the heart of Joshua and the people when they hear that the fear of Israel has fallen upon them, and that all the inhabitants of the land have melted before them. And since this is established for us, let us explain the words of this passage according to our custom. And we say that the word 'cheresh' is used in many senses; the intended meaning from it, as I see, is from the matter of 'do not devise against your neighbor,' 'those who devise iniquity' -- it is from the matter of thought. The meaning is that Joshua sent two men as spies to spy on the thoughts of the people of the land -- that is to say, to investigate whether the fear of Israel has fallen upon them, and whether they have melted before them, for in this the hearts of the warriors would be greatly strengthened. And for this you will find that they did not spy the land and Jericho except in this manner, for they came there at night and on the very same night they left from there, after it was revealed to them through Rahab concerning the thoughts of the land, and that all the inhabitants of the land have melted before them. And this was also their report to Joshua: they said, 'The Lord has given all the land into our hands.' And if Joshua's intention had been to spy the land in the first manner, it would have been fitting for them to say to Joshua that they could not spy the land, for they came at night and on that very night they were forced to leave. And for this it is clear that the intention in the spying was to spy their thoughts only, in order that the hearts of the warriors be strengthened thereby. And perhaps the hearts of the warriors will be strengthened by this demoralization, for this demoralization is notification from what will be revealed from it that it is arranged to be so, as we explained in the second book of The Wars of God and in our commentary on the Book of Job. And for this you will find in many men around the time that they are destined to be brought to calamities, that their fears will overtake them before. And Joshua said to them to spy on the thoughts of the people of the land in general, and in particular the thoughts of the people of Jericho. And this is what he warned them: 'See the land and Jericho' -- that is to say, see their thoughts in whatever manner is possible for them to do so. And he related that this was reported to the king of Jericho, and Rahab hid them with her wisdom to save her life and the life of her father's house. And afterward it will be related, when we recount her benefits, what was the manner of wisdom in her words.
Metzudat David
"Spies, secretly." They search out the thoughts of the people, to see whether their hearts have melted [with fear]:
"Saying." This means: "And thus he said."
Metzudat Zion
"Spies." The matter is one of searching, as in (1 Chronicles 19:3) "to search, to turn over, and to spy."
Cheresh. Its meaning is thought, as it is written (Proverbs 3:29): "Do not plot evil against your neighbor."
Zonah. One who sells food:
Malbim
"And he sent." This occurred at the time when he said, "Of Reuben and Gad," before God spoke to him and before he proclaimed, "Prepare provisions for yourselves," as I have demonstrated (in the previous section, verse 12). And by this we are saved from the difficulty that perplexed the commentators regarding the calculation of the three days, which does not align with the time of the spies' departure and return, since in truth the spies had gone for some days prior to this.
"And Joshua sent." This comes to answer the question that might arise here: How did Joshua send spies after he had seen the evil that resulted from the mission of the spies in the days of Moses? He answers that there were five differences between the spies of Joshua and the spies of Moses. A) The spies that Moses sent were in accordance with the request of the people, as it is stated (Deuteronomy 1:22): "And you came near to me, all of you, and said, 'Let us send men ahead of us.'" Therefore, when they returned and spread a slanderous report, the people relied on them. But here, Joshua sent them on his own initiative, not at the request of the people. B) Moses sent them from the Desert of Paran, which was far from the Land, and they were concerned with the nature of the Land and their ability to conquer it. But Joshua sent them from Shittim, which was on the border of the Land; he was not concerned with whether they would enter or not, but only to scout the place suitable for conquest. C) Moses sent twelve scouts, and Joshua sent two men as spies. My intention is that I have already explained in my commentary on the Torah (Parashat Miketz and Parashat Shelach) that there is a difference between a "scout" (tar) and a "spy" (margal). The scout seeks out the good, whether the land is good, whether its inhabitants are mighty, and so on. The spy seeks out the nakedness of the land, the place suitable for conquering it from there. And I explained that there are two types of missions. If the people send scouts to see if it is good or bad [the meaning being whether it is worth fighting for it or not], they will send a prince from each tribe, because they will not rely on lesser men, nor will one tribe rely on the envoy of another tribe, because each will send a man on whom his heart relies, to scout whether the land is suitable for his tribe and his livelihood, according to whether he works the soil, tends sheep, engages in commerce, or sails ships. With this intention, Moses sent them to scout the land, not to spy, and therefore he sent a prince from each tribe. Therefore, this great stumbling block arose from their mission. Not so if they send a spy, which is when they have agreed to conquer it and send someone to see the nakedness of the land, from which place they can conquer it easily. They will send one or two men from the common people, because this will be sent only by the commander of the army who wants to know from which place to fight. In this manner, Joshua sent only two, not twelve, and only men from the common people, not princes, and only spies, not scouts. Therefore, there was no room here for spreading slander. D) He sent them secretly. That is, in silence, so that no one knew about the matter except he alone. E) Saying, "Go, see the land and Jericho." The main mission was concerning Jericho and the land surrounding it, for that was the way they came, and they wanted to know how to conquer it.
And they went. And with this intention they went:
"And they came to the house of a harlot whose name was Rahab." There was a double stratagem in this. A] So that they would not be recognized as being from the children of Israel, they came to the house of a harlot. It was known to the inhabitants of Canaan that Israel is a people who abhor sexual immorality, and it would not enter their minds that emissaries of Israel would congregate in the house of a harlot. B] Because her name was Rahab, she was renowned by her name among the great ones of the land, as it is stated (Megillah 15a): "Rahab prostituted herself by her name." The secrets of the great ones of the land and their confidential matters were revealed to her, and all that occurred in the land was investigated with her. Therefore, they did not go to any other place, but rather, "they lodged there."
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 land.’
verse value 3150
Insights
Verse structure: 13 words, 56 letters. Verse gematria: 3150 is divisible by 50, the years to the Jubilee (yovel). The shortest word is "they" (הִנֵּ֣ה, 3 letters) and the longest is "the·land" (אֶת־הָאָֽרֶץ, 6 letters). Words sharing gematria 60: they, they. The root אמר appears 2 times in this verse. 11 unique roots are used. Frequent roots: "from·sons·of" (root בן, 156x in Joshua); "and·was·said" (root אמר, 140x in Joshua); "Israel" (root ישראל, 112x in Joshua). First appearance of the root מלך ("king") in Joshua. First appearance of the root יריחו ("Jericho") in Joshua. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 4 and 9 words. Full calculation: וַיֵּ֣אָמַ֔ר [and·was·said] (257) + לְמֶ֥לֶךְ [king] (120) + יְרִיח֖וֹ [Jericho] (234) + לֵאמֹ֑ר [saying] (271) + הִנֵּ֣ה [they] (60) + אֲ֠נָשִׁ֠ים [man] (401) + בָּ֣אוּ [they·went·in] (9) + הֵ֧נָּה [they] (60) + הַלַּ֛יְלָה [night] (80) + מִבְּנֵ֥י [from·sons·of] (102) + יִשְׂרָאֵ֖ל [Israel] (541) + לַחְפֹּ֥ר [to·dig] (318) + אֶת־הָאָֽרֶץ [the·land] (697) = 3150.
Rashi
To spy. To probe, as (Job 39:29): from thence he 'chaphar' (spies) his food.
Metzudat Zion
Behold. To draw attention to this.
To dig. To spy and to search, as it is written (Job 39:21), "They dig in the valley," because one who searches for something in the ground digs in it.
Malbim
The Questions (2): How could he say to them, "Pass over in three more days," when perhaps the spies would be delayed for many days? And how did he know that they would return from their reconnaissance of the land immediately? And if it is said that he sent the spies beforehand, according to the opinion of the Ralbag, the order of the verses would be problematic: for after the heralds had proclaimed, he spoke to the sons of Reuben and the sons of Gad, and only afterward did he send the spies. Furthermore, all the commentators were astonished regarding the matter itself: how did Joshua send spies, forgetting that the spies caused weeping for generations in the days of his teacher? And if Moses did not do this until the people pressed him and until he inquired of the Lord, how did Joshua, after the disaster that resulted from that incident, do this on his own initiative? How did the messengers abandon the mission for which they had been sent—to investigate the land and search it—and instead went to the house of a harlot and lay there? And how were they not discerning enough to realize that on the very first night, the king of Jericho immediately became aware of them?
"Behold, men" — they understood that they were spies, from three reasons. A) From the fact that they entered the city, which was sealed and shut, with no one going out and no one coming in; and this is what the verse says, "Behold, men have come." B) They knew that the purpose of their journey was to Jericho alone, for if they were merchants traveling from place to place, they should have lodged before the gate so that they could set forth on their way at dawn, since the gates of the city would not open during the siege until the day was well advanced; and this is what the verse says, "have come here." C) From the fact that they came at night, which is not the way of travelers who enter in good time, especially in times of danger; and from this they deduced that they were from the children of Israel, and that the purpose of their coming was to "search out the land" to learn its secrets through this harlot. And there is a difference between "searching out the land" and "scouting and spying": "searching out" implies digging deeply in one place to learn the thoughts of people and their secrets, and they did not go about except to search out in one place.
And the king of Jericho sent to Rahab, saying: ‘Bring forth the men that are come to you, that are entered into your house; for they are come to search out all the land.’
verse value 3913
Insights
Verse structure: 15 words, 71 letters. Verse gematria: 3913 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֛י, 2 letters) and the longest is "all·the·land" (אֶת־כׇּל־הָאָ֖רֶץ, 8 letters). 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·Rahab" (אֶל־רָחָ֖ב), "bring·out" (ה֠וֹצִ֠יאִי), "who·came" (הַבָּאִ֤ים). The root בוא appears 2 times in this verse. 14 unique roots are used. Frequent roots: "that·entered" (root אשר, 271x in Joshua); "saying" (root אמר, 140x in Joshua); "to·Rahab" (root איל, 135x in Joshua). First appearance of the root יצא ("bring·out") in Joshua. The etnachta (major mid-verse pause) falls on 'saying', dividing the verse into phrases of 5 and 10 words.
Radak
And he said. With a patach under the mem, like *tishaver*, *tishkav*, *vata'atzar hamagefah*, and their like:
To dig. Like to search, for "to search" means to seek out something:
Malbim
The Questions (3) (3) What is the meaning of the duplication: “who come to you,” and “who have come into your house”?
"Those who come to you." This means: Even if they tell you that they have come to you for the purpose of prostitution, know that their ultimate aim is to enter your house. This is because they have come to dig up the entire land; they wish to dig up in your house the hidden secrets and affairs of the entire land, which is the definition of "digging" as explained above.
And the woman took the two men, and hid them; and she said: ‘Indeed, the men came to me, but I knew not whence they were;
verse value 4479
Insights
Verse structure: 14 words, 59 letters. The shortest word is "so" (כֵּ֗ן, 2 letters) and the longest is "man" (הָאֲנָשִׁ֖ים, 6 letters). Words sharing gematria 406: man, man. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·took" (וַתִּקַּ֧ח), "the·woman" (הָאִשָּׁ֛ה), "year" (אֶת־שְׁנֵ֥י). The root איש appears 2 times in this verse. 13 unique roots are used. Frequent roots: "and·she·said" (root אמר, 140x in Joshua); "man" (root איש, 68x in Joshua); "abundance" (root הם, 63x in Joshua). First appearance of the root לקח ("and·took") in Joshua. First appearance of the root ידע ("I·know") in Joshua. The etnachta (major mid-verse pause) falls on 'and·she·hid·him', dividing the verse into phrases of 5 and 9 words. Full calculation: וַתִּקַּ֧ח [and·took] (514) + הָאִשָּׁ֛ה [the·woman] (311) + אֶת־שְׁנֵ֥י [year] (761) + הָאֲנָשִׁ֖ים [man] (406) + וַֽתִּצְפְּנ֑וֹ [and·she·hid·him] (632) + וַתֹּ֣אמֶר [and·she·said] (647) + כֵּ֗ן [so] (70) + בָּ֤אוּ [they·went·in] (9) + אֵלַי֙ [to·me] (41) + הָאֲנָשִׁ֔ים [man] (406) + וְלֹ֥א [and·not] (37) + יָדַ֖עְתִּי [I·know] (494) + מֵאַ֥יִן [from·where] (101) + הֵֽמָּה [abundance] (50) = 4479.
Rashi
And she hid them. Some verses speak of the plural as singular, because she hastened in hiding them, in a narrow place, as if it were a single one. And there is an aggadic Midrash (Tanchuma Shelach 1): Pinchas and Caleb were there, and Pinchas stood before them and they did not see him because he was like an angel. Another explanation: and she hid them, each one separately. And a similar example we found (Proverbs 27:9): oil and perfume 'yismach lev' (gladden the heart), and it did not say 'yismachu lev' (gladden).
Radak
"And the woman took." She had already taken them and had hidden them before the king's messengers entered her house, when she perceived that the matter had become known to the king.
"And she hid them." Each one separately, so that they [the pursuers] would not discover their location if they went up to the roof. And according to the midrash, these two spies were Caleb and Pinchas; Pinchas stood before them, yet they did not recognize him nor see him, because he was an angel. And it says, "and she hid him," referring to Caleb alone.
Ralbag
And she hid them. That is to say, she hid each of them in a special place, so that if one were found, the other would be saved. And she had an excuse for this, for she had already said that it was dark when they went out, and it is possible that one went out and the other remained, and she did not know.
Metzudat David
"And she hid them." Each one in a special place, because it is more convenient to hide them one at a time.
The men. About whom you will inquire:
"And I did not know." At the time of their coming:
Metzudat Zion
And she hid him. She concealed him, as it is written (Proverbs 2:7): "He reserves [it] for the upright."
Yes. Its meaning is true, just as it is said (Exodus 10:29): "You have spoken rightly."
From where? From which place.
Malbim
The Questions (4–6): Why did the Scripture recount their hiding twice? And initially it said, "And she hid him," in the singular form, and subsequently, "And she hid them," in the plural form?
“And she took and hid them.” There is a difference between “hiding” (tzafan) and “burying” (taman). “Hiding” refers to placing something in a location where the eye does not see it (and it is the opposite of the root tzafah, “to watch, to look out,” like roots that serve as a word and its opposite), even though it is not covered by any cover or by earth, but merely stands to the side. “Burying,” however, refers to something covered from above by a cover or by earth. Now, when the king’s messengers came suddenly, she did not have time to bury them and cover them with the flax of the tree, but only to hide them, meaning to place them in a corner to the side so that they would not be seen immediately. Moreover, she could not place both of them in one spot, for if they were seen there, they would recognize that they were the two spies. Therefore, she placed each one in a separate corner, so that even if they saw one, they would not assume that he was the other, since they knew that the spies were two, and also so that at least the second one would escape. And since she saw that if they searched, they would indeed find them, she too devised a scheme and clapped her hands, saying that indeed there had been spies there and that they had just left and fled, in order that they might hasten to leave her house and pursue them. And this is what it says, “So the men came to me,” meaning, as you say, so it is, and in this manner that you described, the men came, for immediately upon their arrival they inquired and investigated like spies. (Proof 2) And I do not know where they are from, for if sometimes known men come and inquire about the affairs of the land, one might attribute this to chance on their part. Not so with strangers whose origin is unknown, for what reason would they have to investigate the affairs of this land? And also, from the fact that they concealed the name of their place and did not disclose where they were from, it is clear that they are spies.
and it came to pass about the time of the shutting of the gate, when it was dark, that the men went out; whither the men went I know not; pursue after them quickly; for you shall overtake them.’
verse value 4390
Insights
Verse structure: 16 words, 69 letters. The shortest word is "not" (לֹ֣א, 2 letters) and the longest is "and·the·men" (וְהָאֲנָשִׁ֣ים, 7 letters). Words sharing gematria 31: and·it·was, not. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·shut" (לִסְגּ֗וֹר), "in·the·darkness" (בַּחֹ֙שֶׁךְ֙), "where?" (אָ֥נָה). The root איש appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·it·was" (root היה, 150x in Joshua); "for" (root כי, 70x in Joshua); "and·the·men" (root איש, 68x in Joshua). First appearance of the root שער ("gate") in Joshua. First appearance of the root סגר ("to·shut") in Joshua. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 11 and 5 words.
Radak
"And the gate was to be shut." It was standing to be shut, for the day had grown dark.
Metzudat David
"And it came to pass at the time of the closing of the gate." This means: at the time when the city gate was to be closed, as the day grew dark.
"When you overtake them": This implies that they have recently departed.
Metzudat Zion
אָנָה (ana, where). To which place.
Malbim
(Proof 3) “And it came to pass, when the gate was about to be shut.” They went out and disappeared at the time when the gate was about to be closed, like fugitives. (Proof 4) They went out in darkness and gloom and did not carry torches in their hands, for they fled and escaped. (Proof 5) And I do not know where they went; just as they concealed the place from which they came, so too they concealed the place to which they went. And all of these are clear signs that they are spies. Therefore, pursue them quickly after them, because: a) it is fitting to pursue them, since they are certainly spies; b) since you will certainly catch up with them. And thus, there is no reason to delay in pursuing and catching them.
(6) “And she.” After she had, through her wisdom, freed the messengers from her house, then, out of concern lest they return to search for them a second time, she brought them up to the roof and hid them (for hiding is accomplished by covering). She covered them with the stalks of flax that were laid out, which had been arranged there beforehand, so that no one would notice that men were hidden beneath them. “Stalks of flax” – the commentators explain this as referring to flax trees, similar to the expressions “scarlet worm” and “worm-scarlet.” And one may say that the stalks had already been threshed but not yet crushed, and were mixed with the wood; therefore, the term “laid out” is used in the feminine form, because “flax” is a feminine noun. And some say that it is a type of flax that grows on trees, called “cotton” in the language of the Mishnah (Boim Vavalleh). Ordinary flax, which is subject to the prohibition of sha’atnez, grows on the ground, while cotton is called “flax of the tree.”
But she had brought them up to the roof, and hid them with the stalks of flax, which she had spread out upon the roof.
verse value 2932
Insights
Verse structure: 9 words, 40 letters. The shortest word is "to·her" (לָ֖הּ, 2 letters) and the longest is "and·hid·them" (וַֽתִּטְמְנֵם֙, 6 letters). Words sharing gematria 545: she·brought·them·up, and·hid·them. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "she·brought·them·up" (הֶעֱלָ֣תַם), "roof" (הַגָּ֑גָה), "and·hid·them" (וַֽתִּטְמְנֵם֙). 9 unique roots are used. Frequent roots: "and·she" (root הוא, 77x in Joshua); "she·brought·them·up" (root עלה, 60x in Joshua); "upon·the·roof" (root על, 55x in Joshua). First appearance of the root הוא ("and·she") in Joshua. First appearance of the root עלה ("she·brought·them·up") in Joshua. The etnachta (major mid-verse pause) falls on 'roof', dividing the verse into phrases of 3 and 6 words. Full calculation: וְהִ֖יא [and·she] (22) + הֶעֱלָ֣תַם [she·brought·them·up] (545) + הַגָּ֑גָה [roof] (16) + וַֽתִּטְמְנֵם֙ [and·hid·them] (545) + בְּפִשְׁתֵּ֣י [in·flaxes·of] (792) + הָעֵ֔ץ [tree] (165) + הָעֲרֻכ֥וֹת [the·spread-out] (701) + לָ֖הּ [to·her] (35) + עַל־הַגָּֽג [upon·the·roof] (111) = 2932.
Rashi
In the stalks of flax. Flax in their stalks.
Radak
"And she brought them up to the roof and hid them." It already said above, "and she hid them" [vatitzpenu], and now it says, "and she concealed them" [vatitmenem], in order to inform us how she concealed them.
"Of the tree's flax." This means that the flax was still in its stalks, and she brought them up to the roof to dry them, and hid them among them. And "the tree's flax" is like "trees of flax," and similarly, "the worm's scarlet" [is like] "the scarlet of the worm."
"The arranged [stalks]." [Meaning] "pishtim" is a feminine-gender term; the singular is "pishtah" and the plural is "pishtim," just as from "chittah" [wheat] comes "chittim." And they were arranged for her on the roof to dry them.
Metzudat David
"And she hid them." She added to hiding them, placing them in a more concealed location.
“Of the flax [that is in] the stalk.” [Meaning] flax that is still within the stalk, and they are the stalks of the flax:
"[That were] laid out." So that they would not sense that someone was hidden there:
Metzudat Zion
הָעֲרוּכֹת (ha'arukhot, arranged). From the word arrangement and order.
And the men pursued after them the way to the Jordan to the fords; and as soon as they that pursued after them were gone out, the gate was shut.
verse value 4582
Insights
Verse structure: 14 words, 67 letters. The shortest word is "upon" (עַ֖ל, 2 letters) and the longest is "and·the·men" (וְהָאֲנָשִׁ֗ים, 7 letters). Words sharing gematria 269: Jordan, they·shut. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "the·fords" (הַֽמַּעְבְּר֑וֹת), "and·the·gate" (וְהַשַּׁ֣עַר), "they·shut" (סָגָ֔רוּ). The root אחר appears 3 times in this verse. 11 unique roots are used. Frequent roots: "as" (root אשר, 271x in Joshua); "Jordan" (root ירדן, 70x in Joshua); "and·the·men" (root איש, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'the·fords', dividing the verse into phrases of 7 and 7 words. Full calculation: וְהָאֲנָשִׁ֗ים [and·the·men] (412) + רָדְפ֤וּ [they·pursued] (290) + אַֽחֲרֵיהֶם֙ [after·them] (264) + דֶּ֣רֶךְ [way] (224) + הַיַּרְדֵּ֔ן [Jordan] (269) + עַ֖ל [upon] (100) + הַֽמַּעְבְּר֑וֹת [the·fords] (723) + וְהַשַּׁ֣עַר [and·the·gate] (581) + סָגָ֔רוּ [they·shut] (269) + אַחֲרֵ֕י [after] (219) + כַּאֲשֶׁ֛ר [as] (521) + יָצְא֥וּ [they·went·out] (107) + הָרֹדְפִ֖ים [that·be·behind] (339) + אַחֲרֵיהֶֽם [after·them] (264) = 4582.
Rashi
At the fording-place. The place of water crossing. They thought they had returned to the plains of Moab, and the Jordan separates in between.
And the gate was shut. The gatekeepers.
Radak
"And the men pursued after them." According to their own reasoning:
"Al." Like "ad" [until], and similarly, "and its border [reached] to Sidon," and similarly, "He will guide us beyond death," like "until death," for it is two words.
"Hama'avarot" [the fords]. With a shva under the letter bet, from the pattern of "ma'avar" with a tsere; and if not [so], it is found that "hama'avarot" is vocalized with a kamatz under the bet, from the pattern of "ma'avar" with a kamatz.
"Sagru" (They shut). [The subject is] the spies, or the men of the house — and the latter is the correct interpretation — for they [the spies] did not come down from the roof out of their fear of them, and there they lay.
"After, etc." — This is not an explanatory addition. Rather, had it stated, "After they had gone out," one might have thought that it was some time later, and that they did not delay in closing the gate out of fear for themselves. And had it stated, "As they went out," one might have thought that they closed it immediately upon their exiting the gate. Had they done so, the pursuers would have noticed that the spies were hiding there. Rather, when the men had distanced themselves from the gate, to the point that they would not notice the closing of the gate, they closed it. This is the meaning of "After, as."
Metzudat David
"After them." Thus did the pursuers reason according to their own opinion:
“Closed.” Since they wanted to search for them further in the city, the gatekeepers therefore closed the gate, so that they would not go out from now on.
Metzudat Zion
"Al." Its meaning is like "ad" (until/to), and likewise (Genesis 49:13): "And his border shall be toward Sidon."
The crossings. The place of the crossing of the Jordan:
Malbim
Questions (7): The final word in the phrase “after them” is superfluous, since it has already been stated, “pursue after them.” Moreover, it does not specify who closed the gate, except that Rahab closed it; so why did she lower them down by a rope? She should have opened the gate for them.
"And the men pursued." In the meantime, after them, according to their opinion, along the way of the Jordan:
"And they shut the gate." The meaning of the verse is: "And they shut the gate after them," that is, after the pursuers had gone out. The word "after them" is like [the usage in] Genesis 19:6, "and he shut the door after him." The pursuers, after they had gone out, shut the door behind them from the other side, so that if they [the spies] had not yet left the city, they would not be able to exit from there.
And before they were laid down, she came up to them upon the roof;
verse value 1486
Insights
Verse structure: 7 words, 31 letters. The shortest word is "before" (טֶ֣רֶם, 3 letters) and the longest is "they·lie·down" (יִשְׁכָּב֑וּן, 6 letters). 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they" (וְהֵ֖מָּה), "they·lie·down" (יִשְׁכָּב֑וּן), "came·up" (עָלְתָ֥ה). The root על appears 2 times in this verse. 6 unique roots are used. Frequent roots: "and·she" (root הוא, 77x in Joshua); "and·they" (root הם, 63x in Joshua); "came·up" (root עלה, 60x in Joshua). The etnachta (major mid-verse pause) falls on 'they·lie·down', dividing the verse into phrases of 3 and 4 words. Full calculation: וְהֵ֖מָּה [and·they] (56) + טֶ֣רֶם [before] (249) + יִשְׁכָּב֑וּן [they·lie·down] (388) + וְהִ֛יא [and·she] (22) + עָלְתָ֥ה [came·up] (505) + עֲלֵיהֶ֖ם [upon·them] (155) + עַל־הַגָּֽג [upon·the·roof] (111) = 1486.
Radak
"And they, before they lay down." Before they slept:
"Altah aleihem" (She went up to them). This is like "aleihem" (to them), as in "Vayelekh Elkanah ha-Ramatah al beito" (And Elkanah went to Ramah, to his house) – meaning "to his house"; and "Vedibarti al ha-nevi'im" (And I spoke to the prophets) – meaning "to the prophets." And there are many similar cases, as we have written in the book Mikhlol.
Ralbag
And she came up to them. That is to say, to them, as in 'and on him is the tribe of Manasseh,' and 'the men came to the women'.
Metzudat David
And they. The spies:
Metzudat Zion
עֲלֵיהֶם (aleihem, upon them). Its meaning is the same as: to them, with an aleph.
Malbim
"And she rose up upon them." For they were hidden beneath the flax, and she rose up upon them to remove the covering and speak with them.
and she said to the men: ‘I know that Hashem has given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land melt away before you.
verse value 4842
Insights
Verse structure: 15 words, 77 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. Verse gematria: 4842 is divisible by 18, the value of chai ('life'). The shortest word is "to·you" (לָכֶ֖ם, 3 letters) and the longest is "to·the·men" (אֶל־הָ֣אֲנָשִׁ֔ים, 8 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·the·men" (אֶל־הָ֣אֲנָשִׁ֔ים), "and·that·is·fallen" (וְכִֽי־נָפְלָ֤ה), "your·terror" (אֵֽימַתְכֶם֙). The root ארץ appears 2 times in this verse. 14 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·she·said" (root אמר, 140x in Joshua); "to·the·men" (root איל, 135x in Joshua). First appearance of the root נפל ("and·that·is·fallen") in Joshua. The etnachta (major mid-verse pause) falls on 'the·land', dividing the verse into phrases of 7 and 8 words.
Metzudat David
"And that [dread of you] has fallen," etc. [Meaning:] no strength remained [in us] to fight against you:
Metzudat Zion
Your fear. From the language of awe and terror:
"Namogu" [they melted]. [Meaning:] they dissolved/melted.
Malbim
Questions (9–11): The repetition of the words: "And your fear has fallen upon us," and "And they have melted," and "And we heard, and our heart has melted"?
"I knew." Initially, she spoke in general terms: "I knew that the Lord has given you the land." And now she clarifies her words, from where she knew this, which is for two reasons: A) "For your terror has fallen upon us" (the definition of "terror" and its distinction from other terms denoting dread and fear, for "terror" is always due to the perception of the exalted nature and might of the one inspiring it, not due to the possibility of harm that one might suffer from him), meaning that terror fell upon us because of your greatness and exaltation. B) "And all the inhabitants of the land have melted away because of you," due to the fear of the evil that will befall them through you. And she explains what she said, "For your terror has fallen upon us," which is the fear of exaltation, namely: (10) "For we heard how the Lord dried up the waters of the Red Sea before you." And what she said, "For all the inhabitants of the land have melted away because of you," is: "For we heard what you did to the two kings of the Amorites, whom you devoted to destruction, and you spared no soul."
For we have heard how Hashem dried up the water of the Red Sea before you, when you came out of Egypt; and what you did to the two kings of the Amorites, that were beyond the Jordan, to Sihon and to Og, whom you utterly destroyed.
verse value 8638
Insights
Verse structure: 23 words, 105 letters. Notable word values: "Hashem" (יְהֹוָ֜ה) = 26, the value of the divine name Hashem. The shortest word is "for" (כִּ֣י, 2 letters) and the longest is "that·dried·up" (אֲשֶׁר־הוֹבִ֨ישׁ, 8 letters). Words sharing gematria 501: that, that. 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "we·have·heard" (שָׁמַ֗עְנוּ), "when·you·went·out" (בְּצֵאתְכֶ֖ם), "Sihon" (לְסִיחֹ֣ן). The root אשר appears 4 times in this verse. 18 unique roots are used. Frequent roots: "that·dried·up" (root אשר, 271x in Joshua); "Hashem" (root יהוה, 217x in Joshua); "kings·of" (root מלך, 102x in Joshua). First appearance of the root סוף ("Red·Sea") in Joshua. First appearance of the root מצרים ("from·Egypt") in Joshua. The etnachta (major mid-verse pause) falls on 'from·Egypt', dividing the verse into phrases of 10 and 13 words.
Metzudat Zion
Hoveish. From the root meaning “dry”:
"you have devoted them": This refers to death and destruction.
And as soon as we had heard it, our hearts did melt, neither did there remain any more spirit in any man, because of you; for Hashem your God, He is God in heaven above, and on earth beneath.
verse value 3783
Insights
Verse structure: 17 words, 76 letters. Notable word values: "Hashem" (יְהֹוָ֣ה) = 26, the value of the divine name Hashem. Verse gematria: 3783 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "for" (כִּ֚י, 2 letters) and the longest is "and·on·the·earth" (וְעַל־הָאָ֖רֶץ, 7 letters). 8 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·we·heard" (וַנִּשְׁמַע֙), "our·heart" (לְבָבֵ֔נוּ), "and·not·remained" (וְלֹא־קָ֨מָה). The root אלהים appears 2 times in this verse. 16 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "from·your·face" (root פנים, 91x in Joshua); "He" (root הוא, 77x in Joshua). First appearance of the root מסס ("and·was·dissolved") in Joshua. First appearance of the root לבב ("our·heart") in Joshua. The etnachta (major mid-verse pause) falls on 'from·your·face', dividing the verse into phrases of 8 and 9 words.
Rashi
Nor has any man's heart remained. Not even to lie with a woman. They said: there is no ruler or officer who did not come to Rahab the harlot, and she was ten years old when the children of Israel went out of Egypt, and she harloted for all forty years (Zevachim 116b).
Radak
"And we heard, and our hearts melted, and it did not stand." For a person who is afraid is as if his spirit has fallen, in the manner of [the phrase], "The heart of man shall not fail because of him," and Jonathan [Targum Yonatan] rendered "and it did not stand" as "and it did not remain" [ולא אשתארת].
Ralbag
For the Lord your God is God. And for this He rules over all that He desires, and He will grant victory to whoever is in his battle line, so that he will not be defeated when fighting against Israel, or he will be victorious.
Metzudat David
"And there did not rise again [any] spirit in a man," etc. He means to say: every person's spirit was low and humbled.
"He is God." If so, the power is in His hand over all of them.
Malbim
“And we heard.” This means that the usual course is that when a nation rises from the ends of the earth to devastate lands, initially, upon hearing of its approach, they are terrified and afraid of it. But when the nation draws near to the borders of their land, the inhabitants of the land are stirred up, and each man strengthens his neighbor to fight against it. But here it is not so, for both at the time when “we heard,” then our hearts melted because of the news, and even now that you have drawn near to the borders of your land, the spirit of valor has not yet arisen in any man to stir up the people to meet them in battle, for they have all despaired of fighting, since they know that the Lord, your God, is God in the heavens above and on the earth below, and who can fight and conquer such mighty gods?
Now therefore, I pray you, swear to me by Hashem, since I have dealt kindly with you, that you also will deal kindly with my father’s house—and give me a true token—
verse value 5746
Insights
Verse structure: 16 words, 67 letters. Notable word values: "my·father" (אָבִי֙) = 13, the value of echad ('one') and ahavah ('love'). Verse gematria: 5746 is divisible by 26, the value of the divine name Hashem. The shortest word is "to·me" (לִי֙, 2 letters) and the longest is "swear·now" (הִשָּֽׁבְעוּ־נָ֥א, 7 letters). Words sharing gematria 72: goodness, goodness. 6 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "swear·now" (הִשָּֽׁבְעוּ־נָ֥א), "for·I·have·done" (כִּֽי־עָשִׂ֥יתִי), "and·you·will·do" (וַעֲשִׂיתֶ֨ם). The root לי appears 2 times in this verse. 13 unique roots are used. Frequent roots: "in·Hashem" (root יהוה, 217x in Joshua); "and·you·will·give" (root נתן, 86x in Joshua); "with·house·of" (root בית, 65x in Joshua). First appearance of the root שבע ("swear·now") in Joshua. First appearance of the root לי ("to·me") in Joshua. The etnachta (major mid-verse pause) falls on 'goodness', dividing the verse into phrases of 7 and 9 words.
Rashi
A true token. That you will do when you come and conquer the city, that you will recognize the token and keep me alive.
Radak
"For I have dealt kindly with you." Kindness is the good that a person does for another to whom he owes no recompense. She had dealt kindly with them by hiding them, since they had not yet done her any good. Therefore, she said to them, "And you also shall deal kindly with my father's house." She did not say "with me," because in keeping her alive, it is truth and an obligation incumbent upon them, since she had kept them alive. But in keeping her father's house alive, it is kindness. Therefore, they too said to her, "We will also deal with you in kindness and in truth" — truth in keeping her alive, and kindness in keeping her father's house alive.
The sign of truth. The sign that you will give me, that you will fulfill it and not deceive me:
Metzudat David
And now. Since the matter is clear:
“Kindness.” Because you have not yet done any good deed for Me:
"And you shall do..." – To this [end] also you should show kindness to my father's house, without any prior good deed on their part.
"A true sign." A genuine sign, so that all Israel would know not to lay a hand against us.
Malbim
Questions (12–14): Why did she repeat: kindness for my father's house, and for me a sign of truth, whereas they said, "and we will deal with you with kindness and truth"? And what is the difference between them? And as for what they said, "if you do not tell our word" — if, as is explained, this refers to the sign of the scarlet thread, had they not yet given her this sign?
"And now." She said: Even though after you cross the Jordan no soul will live, now swear before you cross the Jordan. They had the permission to accept converts who sought to align themselves with them, as our Sages of blessed memory stated (Jerusalem Talmud, Sheviit, Chapter 6, Halakha 1): "Joshua sent out three proclamations, etc.: 'Whoever wishes to align himself, let him align himself.'" And especially since she had converted and accepted the sovereignty of Heaven, as it is stated: "For the Lord your God is God," etc. And it detailed three conditions of the oath: A] "Swear to me," for one who swears based on his companion's intent has no release from the oath. B] "Swear by the Lord," for it is a more severe oath because it is made using the Explicit Name. C] "For I have done you a kindness," for one who swears based on his companion's intent on account of a good deed done for him has no release from the oath.
"And you shall make." This means: I am requesting the essence of the oath on behalf of my father's house, for you shall show kindness to them, because you are not obligated to them for recompense, but you are obligated to give life to my soul. And it shall not be called kindness, but rather truth. And I am requesting from you only that you give a sign of truth, that there be a sign between me and you, that you may recognize my house at the time of the conquest. Now, she has explained what the kindness is that they shall do with 'my father's house' — that is, her own father.
and save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.’
verse value 6421
Insights
Verse structure: 12 words, 67 letters. The shortest word is "and" (וְאֵ֖ת, 3 letters) and the longest is "and·sister" (וְאֶת־אַחְיוֹתַ֔י, 9 letters). 8 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·you·shall·keep·alive" (וְהַחֲיִתֶ֞ם), "father of an individual" (אֶת־אָבִ֣י), "and·mother" (וְאֶת־אִמִּ֗י). The root אחות appears 2 times in this verse. 8 unique roots are used. Frequent roots: "all·that" (root אשר, 271x in Joshua); "to·them" (root הם, 63x in Joshua). First appearance of the root חיה ("and·you·shall·keep·alive") in Joshua. First appearance of the root נצל ("and·you·shall·deliver") in Joshua. The etnachta (major mid-verse pause) falls on 'to·them', dividing the verse into phrases of 9 and 3 words.
Malbim
"And you shall keep your father alive." A] That they should keep him alive and not kill him. B] And you shall save our lives from death, for it is incumbent upon you to save us so that we not be killed by others; and it also alludes to the fact that they will save their very lives from spiritual death by converting them [to Judaism].
And the men said to her: ‘Our life for yours, if you tell not this our business; and it shall be, when Hashem gives us the land, that we will deal kindly and truly with you.’
verse value 6442
Insights
Verse structure: 19 words, 83 letters. Notable word values: "and·it·shall·be" (וְהָיָ֗ה) = 26, the value of the divine name Hashem. The shortest word is "to·her" (לָ֣הּ, 2 letters) and the longest is "our·matter" (אֶת־דְּבָרֵ֖נוּ, 7 letters). 7 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "our·soul" (נַפְשֵׁ֤נוּ), "instead·of·you" (תַחְתֵּיכֶם֙), "to·die" (לָמ֔וּת). 19 unique roots are used. Frequent roots: "when·Hashem·gave" (root יהוה, 217x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua); "and·they·said" (root אמר, 140x in Joshua). First appearance of the root אם ("if") in Joshua. First appearance of the root נגד ("you·tell") in Joshua. The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 11 and 8 words.
Radak
"Our lives are forfeit on your behalf, to die." We will surrender ourselves on your behalf to death, to anyone who wishes to put you to death.
"Tell." The first [instance of the word] is spelled with a vav, corresponding to her and to her father's house, for it is impossible that there was not with her someone from her father's house, since she was not sitting alone. Or perhaps they said "corresponding to her father's house" even though they were not there, as they also said, "Our lives are forfeit on your behalf." The second [instance] is "tell" spelled with a yod, corresponding to her. The sign [for this distinction] is [the verse] "My beloved." And what was this matter that they said to her, "Do not tell"? They did not say it concerning the fact of their being in her house, for they did not suspect her that she would reveal them when they left her house, since she had already concealed them from the king's messengers. But later, when the Israelites came against the city, it was impossible that the matter was not revealed, since she had gathered her father's house into her home. Rather, what they said to her, "Do not tell," was regarding the sign that they had with her: if she were to tell, others who had a house in the wall would also do so to save themselves, and they would err in this matter.
Ralbag
If you do not reveal. Behold, they [the men] stipulated this condition because she had already asked them to give her a true sign to save all her father's house, and she made them swear this by the Lord. And if she were to reveal their matter, it is possible that many from the people of Jericho would join her father's house, and their oath would force them not to kill any of them, for it would not be clear to them which of them is from her father's house, until it would already be possible that in this way all the inhabitants of Jericho would escape, or they would mix in with all the inhabitants of the land, and all of them would escape by reason of this.
Metzudat David
"Our soul, etc." If anyone wishes to lay hands upon you, we will surrender ourselves to death in order to save you.
"This is our matter." The sign that you are requesting will be given to you; but if you tell [others] and reveal the sign, many would use it to save themselves.
“Kindness and truth.” You have shown us kindness, but you looked for the payment of reward; but we will show you kindness of truth, without expecting the payment of reward.
Malbim
"Our soul." They said to her: "Even this was their obligation by law, to give over their souls to death in their stead."
"If you do not reveal our matter." This means: Because of this—that you did not reveal our matter, in that we informed you that we were spies, and you did not report us to the king's house—your saving of your lives is included in the category of truth. But [regarding] "and it shall be, when the Lord gives us the land," we will show you kindness and truth: truth in that we will keep you alive, and kindness in that we will give you many gifts and honor.
Then she let them down by a cord through the window; for her house was upon the side of the wall, and she dwelt upon the wall.
verse value 2497
Insights
Verse structure: 11 words, 47 letters. The shortest word is "for" (כִּ֤י, 2 letters) and the longest is "and·she·let·them·down" (וַתּוֹרִדֵ֥ם, 6 letters). 8 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·she·let·them·down" (וַתּוֹרִדֵ֥ם), "in·the·cord" (בַּחֶ֖בֶל), "behind" (בְּעַ֣ד). The root חומה appears 2 times in this verse. 10 unique roots are used. Frequent roots: "she" (root הוא, 77x in Joshua); "for" (root כי, 70x in Joshua); "her·house" (root בית, 65x in Joshua). First appearance of the root ירד ("and·she·let·them·down") in Joshua. First appearance of the root חבל ("in·the·cord") in Joshua. The etnachta (major mid-verse pause) falls on 'the·window', dividing the verse into phrases of 4 and 7 words. Full calculation: וַתּוֹרִדֵ֥ם [and·she·let·them·down] (656) + בַּחֶ֖בֶל [in·the·cord] (42) + בְּעַ֣ד [behind] (76) + הַחַלּ֑וֹן [the·window] (99) + כִּ֤י [for] (30) + בֵיתָהּ֙ [her·house] (417) + בְּקִ֣יר [in·wall·of] (312) + הַחוֹמָ֔ה [wall] (64) + וּבַחוֹמָ֖ה [and·in·the·wall] (67) + הִ֥יא [she] (16) + יוֹשָֽׁבֶת [dwelling] (718) = 2497.
Rashi
And she let them down with a cord through the window. In that very cord and window the adulterers used to come up to her. She said: Master of the Universe, with these I sinned, with these forgive me (Zevachim ibid.).
Radak
“And she let them down by a cord through the window.” In order that the neighbors should not notice if they went out through the gate of her house, as if she were opening it in the middle of the night after having closed it; therefore, she lowered them by a cord through the window. And this was when she had finished speaking with them, or after they had slept a little.
“And in the wall she dwells.” Even though she had a house in the wall, it was possible that her primary residence was within the city; therefore, it states, “And in the wall she dwells.”
Metzudat David
“Through the window.” For the gates of the city were shut.
"In the wall of the rampart." The face of the window [is directed] outward, beyond the wall.
Metzudat Zion
בַּקִּיר (ba-kir, in the wall). In the wall.
Malbim
"For her house was in the wall of the city wall." This means that it was outside the city wall, and the city wall itself served as the wall of her house. And regarding this it says, "For her house is in the wall of the city wall." Moreover, it was recessed into the city wall, so that the wall surrounded it on three sides, and thus she had a window open to the spaciousness of the outside. And regarding this it says, "In the wall she sits." And by this we can understand why her house did not fall with the falling of the wall, as will be explained (below 6:20), for then they dwelt in a house that was in the wall of the city wall, outside the wall.
And she said to them: ‘Get you to the mountain, lest the pursuers light upon you; and hide yourselves there three days, until the pursuers be returned; and afterward may you go your way.’
verse value 5380
Insights
Verse structure: 17 words, 73 letters. The shortest word is "until" (עַ֚ד, 2 letters) and the longest is "lest·they·encounter" (פֶּֽן־יִפְגְּע֥וּ, 7 letters). Words sharing gematria 339: that·be·behind, that·be·behind. 5 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "lest·they·encounter" (פֶּֽן־יִפְגְּע֥וּ), "and·you·will·be·withdrawed" (וְנַחְבֵּתֶ֨ם), "surely" (שׁ֣וֹב). The root הלך appears 2 times in this verse. 15 unique roots are used. Frequent roots: "and·she·said" (root אמר, 140x in Joshua); "days" (root יום, 79x in Joshua); "to·them" (root הם, 63x in Joshua). First appearance of the root הר ("hill") in Joshua. First appearance of the root פגע ("lest·they·encounter") in Joshua. The etnachta (major mid-verse pause) falls on 'that·be·behind', dividing the verse into phrases of 7 and 10 words.
Rashi
Until the pursuers return. She foresaw with the Holy Spirit that they would return after three days (Sifrei Devarim 22).
Radak
"And you shall hide yourselves there [ve-nechbetem]." It is missing the aleph of [the root of] "nechba" (hidden), or its root is "chavah" [חבה] with a heh, since [forms of] this root are also found with a heh.
"Three days." Our Sages of blessed memory taught that the Holy Spirit rested upon Rahab, informing her that they would return at the end of three days; for if the Holy Spirit had not rested upon her, from where would she have known that they were destined to return at the end of three days? And according to the simple meaning, she said this based on logical reasoning: for from Jericho to the Jordan is one day's journey or slightly more, and she calculated that between their going and their returning, and their searching about and scouting along the entire way, it would be three days.
Return. With a cholam:
Metzudat David
"Lest they encounter [you]." When you now go on your way, lest the pursuers meet you upon their return.
There. On the mountain:
Metzudat Zion
"Yifge'u" [they will encounter you]. The meaning is that of a meeting/encounter:
“And you shall hide yourselves.” From the term for a hiding place, and it intends to say: You shall conceal yourselves in a place of hiding.
Malbim
"And afterward you shall go on your way." This means: You will not need to deviate from the path; rather, you will descend from the mountain onto the straight road, and upon it you will walk.
And the men said to her: ‘We will be guiltless of this your oath which you have made us to swear.
verse value 3213
Insights
Verse structure: 9 words, 44 letters. The shortest word is "this" (הַזֶּ֖ה, 3 letters) and the longest is "you·adjured·us" (הִשְׁבַּעְתָּֽנוּ, 7 letters). 1 word in this verse appears nowhere else in Joshua. Unique to this verse in Joshua (hapax): "to·her" (אֵלֶ֖יהָ). 8 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·they·said" (root אמר, 140x in Joshua); "man" (root איש, 68x in Joshua). First appearance of the root נקי ("innocent") in Joshua. First appearance of the root אנחנו ("we") in Joshua. The etnachta (major mid-verse pause) falls on 'man', dividing the verse into phrases of 3 and 6 words. Full calculation: וַיֹּאמְר֥וּ [and·they·said] (263) + אֵלֶ֖יהָ [to·her] (46) + הָאֲנָשִׁ֑ים [man] (406) + נְקִיִּ֣ם [innocent] (200) + אֲנַ֔חְנוּ [we] (115) + מִשְּׁבֻעָתֵ֥ךְ [from·your·oath] (832) + הַזֶּ֖ה [this] (17) + אֲשֶׁ֥ר [that] (501) + הִשְׁבַּעְתָּֽנוּ [you·adjured·us] (833) = 3213.
Rashi
We will be free. Behold we suspend the matter upon you to do this token.
Radak
"We are innocent." Explanation: [this holds] on this condition:
"Behold, we are coming." That is to say: we are making the matter dependent on you, to perform this sign. [Regarding the phrase] 'and we shall be innocent' (venikim anachnu) — [the word 'nekiyim'] is written defectively, lacking the plural yod; and the yod that is written belongs to the third root-letter of the verb and bears a dagesh, like the yod of 'aniyim' (the poor); and these words follow the pattern of weak (final-yod) roots, like 'ofim' (flying).
"From your oath this." Explanation: It refers to "your oath this." Although the verse does not explicitly recount that they swore to her, since she said to them, "Swear to me now," it appears that they did swear to her when they said, "Our life instead of yours, to die," or when she said, "Swear to me now by the Lord." This is the oath that she made them swear, and they accepted the oath, for they said to her, "Our life instead of yours, to die." That statement constitutes the acceptance of the oath.
"השבעתנו." The tav is written with a qamats, whereas its proper vowel should be a hireq. Some say that the vowel was altered due to the pause. After they had gone down, they told her this, and repeated the condition, and gave her a sign.
Ralbag
"And the men said to her, 'We will be clear of your oath.'" That is to say, we want to be clear of this oath so that it not be a stumbling block for us. And for this we need to arrange the matter in a way that we can guard against falling into it. And behold we give you a true sign by which this house will be recognized from others, and that is: tie the cord of scarlet thread in the window. And behold, our oath is not that anyone from your father's house be saved from death if any of them is found outside this house. For if we were to bind ourselves in this way, then all the inhabitants of Jericho, or all the inhabitants of the land, would have to be saved, since it would not be clear to us who are precisely of your family. And this is something we cannot agree to, for it contradicts what the Torah commanded not to save any living soul from those nations, neither from the near places nor from the distant ones that do not consent to become tributary to us. And for this we explain that we are bound to save only those found in this house.
Metzudat David
"Let us be pure." This means: We desire to remain free from the transgression of violating an oath, and for this reason we shall explain the matter clearly.
Malbim
The Questions (17–20): This entire speech should have been said to her on the roof, in private, at the time of the oath—not after she had let them down through the window, since there was reason to fear the words might be overheard, for "walls have ears." Also, what is the meaning of their saying, "We are innocent of your oath," which implies that the oath does not apply to them? How can this be, seeing that they had first sworn unconditionally—how could they afterward attach a condition to their oath? All the more so since, according to the commentators' interpretation, it should have said, "We wish to be innocent," rather than an absolute statement that they are innocent, which indicates that the oath did not take effect at all.
"We are exempt." Since their oath had been without any condition, and in this manner, if her household were to mix among the men of the city, they would save all the inhabitants of the city, they said to her: Know that from your previous oath we are exempt, because you made us swear, meaning that this oath was compelled, for we were in your power, and an oath taken under coercion is not a valid oath. Nevertheless, we are now swearing to you (that we are not coerced) a second time, on condition, that it shall apply only to those of your household who are found within your house and do not go outside; for once they go outside, we are exempt. And only if you tie the cord of crimson thread as a token, so that we may recognize the house by the sign. And furthermore, only on the condition that you do not reveal the sign; for if you were to reveal it, everyone would tie a crimson thread, and then we would be exempt from the first oath, which had been without condition, because you made us swear and we were coerced, as stated above. Now, initially they said, "If you do not reveal our matter," using the plural form, thereby including also her household, who knew that they were spies and had not revealed the king's house. Here, since they were referring to the revealing of the sign, which only she alone knew, they said, "If you do not reveal," using the singular form. It is explained among us that it is the way of speech to denote strong entities with the masculine sign; therefore, it said "from your oath this" instead of "this" (with the feminine demonstrative), and "and made us swear" with a qamats instead of a hireq, to show that the oath itself and the one who made them swear were upon them with force and coercion and compulsion, which is an indication of the masculine language; therefore, they are exempt from it, according to the law of coerced oaths.
Behold, when we come into the land, you shall bind this line of scarlet thread in the window which you did let us down by; and you shall gather to you into the house your father, and your mother, and your brethren, and all your father’s household.
verse value 7809
Insights
Verse structure: 22 words, 100 letters. The shortest word is "in·him" (ב֔וֹ, 2 letters) and the longest is "you·let·us·down" (הוֹרַדְתֵּ֣נוּ, 7 letters). 11 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "going·in" (בָאִ֖ים), "thread·of" (חוּט֩), "you·will·bind" (תִּקְשְׁרִ֗י). The root בית appears 2 times in this verse. 18 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "in·the·land" (root ארץ, 95x in Joshua); "all·house·of" (root בית, 65x in Joshua). First appearance of the root שני ("the·crimson") in Joshua. First appearance of the root אסף ("you·will·gather") in Joshua. The etnachta (major mid-verse pause) falls on 'in·the·land', dividing the verse into phrases of 4 and 18 words.
Rashi
"The cord of." A term of cord and rope.
Radak
"The tikvat of the crimson thread." Explanation: a twisted line made of threads of crimson. And Targum Yonatan [renders]: "tora of the thread of crimson." And [regarding the verse] "a border (safah) for its opening (piv), round about" [Exodus 28:32], [the Targum renders]: "a tora shall be a border around its opening (pumei)." If so, according to his [the Targum's] view, the meaning of "tikvat chut hashani" is the border/hem of a red garment. And they said "this," [meaning the cord] that they had seen in the house before they went down. And what they said, "you shall tie it in the window," [refers to] the time of the city's conquest. And there are some who interpret "tikvah" like [the word in] "and they are spent without hope" [Job 7:6] — a term denoting a line and a rope.
“הורדתנו.” The tav appears with a tsere instead of a hireq, for these two vowels can substitute for one another, just as in the forms yif‘il and yif‘el.
Metzudat David
"We are coming." This means: at the time that we will enter the Land.
"this one" – in which You have brought us down:
You shall tie: To serve as a sign and a token.
Bo. It refers to the window, and the intent is to say: "through it."
Metzudat Zion
Tikvat. From the language of a line and a measuring cord; so too (Isaiah 44:13): "He stretches out a line."
"The crimson [thread]." This means, dyed with a red color, as it is written (Exodus 25:4): "and crimson wool."
"Thou shalt gather in." The term refers to the matter of bringing in, as it is written: "And there was no man to gather them in" (Judges 19:15).
And it shall be, that whosoever shall go out of the doors of your house into the street, his blood shall be upon his head, and we will be guiltless; and whosoever shall be with you in the house, his blood shall be on our head, if any hand be upon him.
verse value 5102
Insights
Verse structure: 19 words, 80 letters. Notable word values: "and·it·shall·be" (וְהָיָ֡ה) = 26, the value of the divine name Hashem. The shortest word is "all" (כֹּ֣ל, 2 letters) and the longest is "who·shall·go·out" (אֲשֶׁר־יֵצֵא֩, 6 letters). Words sharing gematria 50: all, his·blood, his·blood. 10 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "who·shall·go·out" (אֲשֶׁר־יֵצֵא֩), "from·doors·of" (מִדַּלְתֵ֨י), "your·house" (בֵיתֵ֧ךְ). The root היה appears 3 times in this verse. 12 unique roots are used. Frequent roots: "who·shall·go·out" (root אשר, 271x in Joshua); "and·it·shall·be" (root היה, 150x in Joshua); "all" (root כל, 96x in Joshua). First appearance of the root דם ("his·blood") in Joshua. First appearance of the root ראש ("upon·his·head") in Joshua. The etnachta (major mid-verse pause) falls on 'innocent', dividing the verse into phrases of 10 and 9 words.
Rashi
His blood shall be upon his head. The guilt of his killing shall be upon his head, for he causes his own death.
His blood shall be upon us. The guilt of his killing shall be upon us.
Radak
“His blood is upon his head.” He became liable for his blood because he did not guard himself.
Metzudat David
“His blood is upon his head.” This means that the guilt of his death rests upon himself, for he sinned against his own soul.
"And we shall be clear." For it was not possible to guard him from death.
But if you utter this our business, then we will be guiltless of your oath which you have made us to swear.’
verse value 3602
Insights
Verse structure: 8 words, 43 letters. The shortest word is "this" (זֶ֑ה, 2 letters) and the longest is "and·if·you·tell" (וְאִם־תַּגִּ֖ידִי, 8 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·if·you·tell" (וְאִם־תַּגִּ֖ידִי), "and·we·will·be" (וְהָיִ֣ינוּ). 7 unique roots are used. Frequent roots: "that" (root אשר, 271x in Joshua); "and·we·will·be" (root היה, 150x in Joshua); "our·matter" (root דבר, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'this', dividing the verse into phrases of 3 and 5 words. Full calculation: וְאִם־תַּגִּ֖ידִי [and·if·you·tell] (474) + אֶת־דְּבָרֵ֣נוּ [our·matter] (663) + זֶ֑ה [this] (12) + וְהָיִ֣ינוּ [and·we·will·be] (87) + נְקִיִּ֔ם [innocent] (200) + מִשְּׁבֻעָתֵ֖ךְ [from·your·oath] (832) + אֲשֶׁ֥ר [that] (501) + הִשְׁבַּעְתָּֽנוּ [you·adjured·us] (833) = 3602.
Ralbag
And if you reveal our matter. In a way that the rest of the inhabitants of the city escape in this house, when you inform them that they have sworn to save those found in it -- our oath will not bind us to save them.
And she said: ‘According to your words, so be it.’ And she sent them away, and they departed; and she bound the scarlet line in the window.
verse value 4655
Insights
Verse structure: 9 words, 48 letters. The shortest word is "the·crimson" (הַשָּׁנִ֖י, 4 letters) and the longest is "as·your·words" (כְּדִבְרֵיכֶ֣ם, 7 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "as·your·words" (כְּדִבְרֵיכֶ֣ם), "so·be·it" (כֶּן־ה֔וּא), "and·she·sent·them·away" (וַֽתְּשַׁלְּחֵ֖ם). 9 unique roots are used. Frequent roots: "and·she·said" (root אמר, 140x in Joshua); "as·your·words" (root דבר, 68x in Joshua); "and·they·went" (root הלך, 51x in Joshua). First appearance of the root אנתה ("so·be·it") in Joshua. The etnachta (major mid-verse pause) falls on 'and·they·went', dividing the verse into phrases of 5 and 4 words. Full calculation: וַתֹּ֙אמֶר֙ [and·she·said] (647) + כְּדִבְרֵיכֶ֣ם [as·your·words] (296) + כֶּן־ה֔וּא [so·be·it] (82) + וַֽתְּשַׁלְּחֵ֖ם [and·she·sent·them·away] (784) + וַיֵּלֵ֑כוּ [and·they·went] (72) + וַתִּקְשֹׁ֛ר [and·tied] (1006) + אֶת־תִּקְוַ֥ת [cord] (1307) + הַשָּׁנִ֖י [the·crimson] (365) + בַּחַלּֽוֹן [in·the·window] (96) = 4655.
Radak
“And she sent them away.” By means of speech, meaning that she said to them: “Go in peace.”
"And she tied it." She did not tie it then, after they had gone out; rather, Scripture relates the matter as if she had done so at the time of the city's capture, in accordance with the command given to her, that she tied the cord in the window.
Metzudat David
So it is. He means to say: This is the correct approach:
And she sent them. Since they went to the mountain at her suggestion, it says: And she sent them.
"And she tied [it]." At the time when the Israelites entered the Land:
Malbim
"And she bound." Immediately, so that they would not notice the matter afterward.
And they went, and came to 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.
verse value 4045
Insights
Verse structure: 14 words, 66 letters. The shortest word is "there" (שָׁם֙, 2 letters) and the longest is "all·way" (בְּכׇל־הַדֶּ֖רֶךְ, 7 letters). Words sharing gematria 339: that·be·behind, that·be·behind. 3 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "until·they·returned" (עַד־שָׁ֖בוּ), "and·they·sought" (וַיְבַקְשׁ֧וּ), "they·found" (מָצָֽאוּ). The root ישב appears 2 times in this verse. 12 unique roots are used. Frequent roots: "days" (root יום, 79x in Joshua); "and·they·came" (root בוא, 58x in Joshua); "and·they·went" (root הלך, 51x in Joshua). First appearance of the root מצא ("they·found") in Joshua. The etnachta (major mid-verse pause) falls on 'that·be·behind', dividing the verse into phrases of 9 and 5 words. Full calculation: וַיֵּֽלְכוּ֙ [and·they·went] (72) + וַיָּבֹ֣אוּ [and·they·came] (25) + הָהָ֔רָה [hill] (215) + וַיֵּ֤שְׁבוּ [and·they·aboded] (324) + שָׁם֙ [there] (340) + שְׁלֹ֣שֶׁת [three] (1030) + יָמִ֔ים [days] (100) + עַד־שָׁ֖בוּ [until·they·returned] (382) + הָרֹֽדְפִ֑ים [that·be·behind] (339) + וַיְבַקְשׁ֧וּ [and·they·sought] (424) + הָרֹדְפִ֛ים [that·be·behind] (339) + בְּכׇל־הַדֶּ֖רֶךְ [all·way] (281) + וְלֹ֥א [and·not] (37) + מָצָֽאוּ [they·found] (137) = 4045.
Then the two men returned, and descended from the mountain, and passed over, and came to Joshua the son of Nun; and they told him all that had befallen them.
verse value 4303
Insights
Verse structure: 13 words, 68 letters. Verse gematria: 4303 is divisible by 13, the value of echad ('one') and ahavah ('love'). The shortest word is "two·of" (שְׁנֵ֤י, 3 letters) and the longest is "and·they·told·to·him" (וַ֨יְסַפְּרוּ־ל֔וֹ, 8 letters). 4 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "and·they·descended" (וַיֵּרְד֣וּ), "from·the·mountain" (מֵֽהָהָ֔ר), "and·they·told·to·him" (וַ֨יְסַפְּרוּ־ל֔וֹ). 12 unique roots are used. Frequent roots: "to·Joshua" (root איל, 135x in Joshua); "and·they·passed·through" (root עבר, 82x in Joshua); "man" (root איש, 68x in Joshua). The etnachta (major mid-verse pause) falls on 'son·of·Nun', dividing the verse into phrases of 9 and 4 words.
Rashi
And they passed over. The Jordan.
Radak
And they returned: They returned to the road, for they had already been hiding in the mountain from the pursuers, and at the end of three days they emerged from the hiding place and returned to the road to go on their way.
Ralbag
And behold the two men returned. On the third day of their being sent, which is the second day of the three days that Joshua mentioned, as he said, 'In three days you are crossing the Jordan.' And on the third day of these three days Joshua rose early in the morning to hasten in this work, for the work is the Lord's. And they came to the Jordan, he and all Israel, and lodged there before crossing the Jordan. And they did not cross the Jordan that night after the three days that Joshua mentioned, for three reasons. The first is that God desired that this wonder be publicized to Israel so that their faith in the Lord and in their prophet Joshua would be stronger, and for this He had to wait for the crossing of the Jordan until the morning of the fourth day. The second is that God desired that this wonder serve to cast terror and fear on all the kings of the Amorites and the Canaanites, and for this it was fitting that it be at a time when people would see this wonder, and that is during the day. The third is that God desired that the people sanctify themselves so that they would be more worthy for Him to perform this wonder on their behalf. And this also brought them to be more meticulous in the matter of these wonders, for this is what guides them to achieve what was in them of wonder and strangeness. And for this He was forced to say, 'they lodged there before crossing' -- for it would be thought, since Joshua promised them that when three days were completed they would cross the Jordan, that they would cross the Jordan at the beginning of the night following it. And for this He was forced to explain that they did not cross the Jordan except on the day, in order that it be clearer to future generations the truth of this narrative. And for this reason Joshua commanded the twelve men, each to lift one stone upon his shoulder, so that these stones would be a reminder for the children of Israel of this wonder.
Metzudat Zion
הַמוֹצְאוֹת (ha-motsa'ot, the occurrences). What happened to them.
Malbim
"The occurrences." There is a difference between "korot" and "motza'ot." A thing whose cause is unknown or unusual is called "mikreh" (a chance event), and a thing whose cause is near at hand is called "motza'ot." Therefore, regarding Jacob it is said (Genesis 42:29), "And they told him all that had befallen them [korot]," because there it was not fitting that they should be cast as spies. And here they are called "motza'ot" because it is customary to be suspicious of spies who are probing the land, and its cause is close at hand and fitting.
And they said to Joshua: ‘Truly Hashem has delivered into our hands all the land; and moreover all the inhabitants of the land do melt away before us.’
verse value 3112
Insights
Verse structure: 10 words, 58 letters. Notable word values: "Hashem" (יְהֹוָ֛ה) = 26, the value of the divine name Hashem. The shortest word is "Hashem" (יְהֹוָ֛ה, 4 letters) and the longest is "all·the·land" (אֶת־כׇּל־הָאָ֑רֶץ, 8 letters). 2 words in this verse appear nowhere else in Joshua. Unique to this verse in Joshua (hapax): "in·our·hand" (בְּיָדֵ֖נוּ), "and·also·they·melt·away" (וְגַם־נָמֹ֛גוּ). The root ארץ appears 2 times in this verse. 9 unique roots are used. Frequent roots: "Hashem" (root יהוה, 217x in Joshua); "and·they·said" (root אמר, 140x in Joshua); "to·Joshua" (root איל, 135x in Joshua). First appearance of the root יד ("in·our·hand") in Joshua. The etnachta (major mid-verse pause) falls on 'all·the·land', dividing the verse into phrases of 6 and 4 words. Full calculation: וַיֹּֽאמְרוּ֙ [and·they·said] (263) + אֶל־יְהוֹשֻׁ֔עַ [to·Joshua] (422) + כִּֽי־נָתַ֧ן [for·he·gives] (530) + יְהֹוָ֛ה [Hashem] (26) + בְּיָדֵ֖נוּ [in·our·hand] (72) + אֶת־כׇּל־הָאָ֑רֶץ [all·the·land] (747) + וְגַם־נָמֹ֛גוּ [and·also·they·melt·away] (148) + כׇּל־יֹשְׁבֵ֥י [all·inhabitants·of] (372) + הָאָ֖רֶץ [earth] (296) + מִפָּנֵֽינוּ [from·our·face] (236) = 3112.
Radak
"And they said to Joshua, 'For the LORD has given...'" — This is the end of their words, of what they related to him, for the word "ki" (for/because) gives the reason for the preceding [statement].
Metzudat David
"Ki natan." In the preceding verse it was stated that they recounted all that had befallen them, and when they finished recounting, they said: "Behold, the conclusion of the matter is that the Lord has given..."
Malbim
And they said. The conclusion of their account was that the Lord had given them the land, from which it is fitting that He had saved them by a miracle.
"And did not all the inhabitants of the land melt away before them?" From what they saw—how the king of Jericho was afraid and sought after them—and from what became known to them from the mouth of Rahab.
Rashi
Radak
Ralbag
Metzudat David
Metzudat Zion
Malbim