Joshua 2:17-20 · Bible study
Joshua 2:17-20 Commentary: The Spies’ Stipulations
Hebrew · 9 what the commentators say
Meaning in one sentence
The spies set conditions for Rahab’s safety: scarlet cord, gathered family, secrecy. What does this tell us about oath and guilt?
Research Summary
- Meaning: The spies set conditions for Rahab’s protection to make the oath unambiguous and to guard themselves against guilt if the terms are not met.
- Key words: nekiyim (free/guiltless); tikvat chut hashani (cord of scarlet thread); dam b’rosh (blood on head, i.e. personal responsibility).
- Main debate: Whether the spies spoke these words before or after Rahab let them down (Wesley argues before; Gill argues after).
- Theological theme: Salvation comes through faithful response to a divinely appointed sign, with clear boundaries and conditions that test obedience.
- Best use: Teaching on the seriousness of oaths, the symbolism of the scarlet cord as a type of Christ’s blood, and the necessity of gathering under God’s protection.
Translation Comparison
BSB Berean Standard Bible 2020
17The men said to her, “We will not be bound by this oath you made us swear
18unless, when we enter the land, you have tied this scarlet cord in the window through which you let us down, and unless you have brought your father and mother and brothers and all your family into your house.
19If anyone goes out the door of your house into the street, his blood will be on his own head, and we will be innocent. But if a hand is laid on anyone with you in the house, his blood will be on our heads.
20And if you report our mission, we will be released from the oath you made us swear.”
WEB World English Bible 2000
17The men said to her, “We will be guiltless of this your oath which you’ve made us to swear.
18Behold, when we come into the land, tie this line of scarlet thread in the window which you used to let us down. Gather to yourself into the house your father, your mother, your brothers, and all your father’s household.
19It shall be that whoever goes out of the doors of your house into the street, his blood will be on his head, and we will be guiltless. Whoever is with you in the house, his blood shall be on our head, if any hand is on him.
20But if you talk about this business of ours, then we shall be guiltless of your oath which you’ve made us to swear.”
KJV King James Version 1769
17And the men said unto her, We will be blameless of this thine oath which thou hast made us swear.
18Behold, 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.
19And 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.
20And if thou utter this our business, then we will be quit of thine oath which thou hast made us to swear.
ASV American Standard Version 1901
17And the men said unto her, We will be guiltless of this thine oath which thou hast made us to swear.
18Behold, 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 gather unto thee into the house thy father, and thy mother, and thy brethren, and all thy father’s household.
19And 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 shall be guiltless: and whosoever shall be with thee in the house, his blood shall be on our head, if any hand be upon him.
20But if thou utter this our business, then we shall be guiltless of thine oath which thou hast made us to swear.
YLT Young's Literal Translation 1898
17And the men say unto her, `We are acquitted of this thine oath which thou hast caused us to swear:
18lo, we are coming into the land, this line of scarlet thread thou dost bind to the window by which thou hast caused us to go down, and thy father, and thy mother, and thy brethren, and all the house of thy father thou dost gather unto thee, to the house;
19and it hath been, any one who goeth out from the doors of thy house without, his blood is on his head, and we are innocent; and any one who is with thee in the house, his blood is on our head, if a hand is on him;
20and if thou declare this our matter, then we have been acquitted from thine oath which thou hast caused us to swear.'
Darby Darby Bible 1890
17And the men said to her, We will be quit of this thine oath which thou hast made us swear.
18Behold, when we come into the land, thou shalt bind in the window this line of scarlet thread by which thou hast let us down; and thou shalt gather to thee in the house thy father, and thy mother, and thy brethren, and all thy father's household;
19and it shall be, that whoever shall go out of the doors of thy house into the street, — his blood shall be upon his head, and we shall be innocent; but every one who shall be with thee in the house, his blood shall be upon our head, if any hand be upon him.
20And if thou make known this our business, we will be quit of thine oath which thou hast made us swear.
Douay-Rheims Douay-Rheims Bible 1899
17And they said to her: We shall be blameless of this oath, which thou hast made us swear,
18If, when we come into the land, this scarlet cord be a sign, and thou tie it in the window, by which thou hast let us down: and gather together thy father and mother, and brethren, and all thy kindred into thy house.
19Whosoever shall go out of the door of thy house, his blood shall be upon his own head, and we shall be quit. But the blood of all that shall be with thee in the house, shall light upon our head, if any man touch them.
20But if thou wilt betray us, and utter this word abroad, we shall be quit of this oath, which thou hast made us swear.
Verse in Context
Original Language (Biblical Hebrew)
Old Testament · Biblical Hebrew · Joshua 2:17
Source: STEPBible TAGNT/TEHB (CC-BY 4.0). Click or tap a morphology code to see the full parsing.
Scholars' Consensus
Commentators agree that in this passage the spies clarify the oath they made in Joshua 2:14, imposing three conditions that, if not met, release them from their promise. First, Rahab must tie a scarlet cord in the window through which she let them down. Second, she must gather her father, mother, brothers, and all her father’s household into her house. Third, she must not reveal their mission. The repeated Hebrew term nekiyim (“free” or “guiltless”) frames the entire negotiation: the spies will be innocent if she fails to comply (vv. 17, 19, 20). Keil and Delitzsch note that the three conditions guard “against any arbitrary interpretation and application of their oath.” Disagreement exists over when this conversation took place: Wesley argues it must have occurred before Rahab let the spies down, while Gill maintains it could have happened afterward, outside the city wall, where they could speak safely. The scarlet cord itself is almost certainly the same rope used for their escape (Keil, noting the demonstrative “this” in v. 18). The cord’s scarlet color, derived from the coccus ilicis insect (Cambridge Bible), gives it visibility and symbolic weight.
How settled is the interpretation?
Interpretive difficulty: Medium
Main views:
- Stipulation before letting down: Wesley argues from the improbability of discussing secret matters after the spies have descended into danger.
- Stipulation after letting down: Gill argues from the danger of being overheard inside the city while still in the house.
- Cord as the same rope: Keil points to the demonstrative “this” as linking the scarlet cord to the rope mentioned in Joshua 2:15.
- Cord as a new piece: Some commentators see it as a distinct sign, not necessarily the same rope, because a new cloth flag would be more visible.
What is clear: The spies made their oath conditional on Rahab’s faithful execution of three specific actions, and both parties clearly understood the terms of the covenant.
What Scholars Agree and Debate
| Topic | Agreed | Debated |
|---|---|---|
| Timing of the stipulation (vv. 17, 20) | The spies imposed these conditions as part of the oath agreement with Rahab. | Wesley believes the conversation occurred before she let them down, because it would be dangerous to discuss such secrets after descending. Gill argues it happened afterward, outside the wall, where they could not be overheard. |
| Identity of the scarlet cord | A red thread or cord was to be hung from the window as a sign. | Keil and Delitzsch conclude it is the same rope used to lower the spies, based on the demonstrative “this.” Others, such as Adam Clarke, suggest it may be a separate piece of scarlet cloth acting as a flag. |
| Meaning of “blood be on his head” | The expression denotes personal responsibility for one’s own death. | Some emphasize the legal sense (bloodguiltiness, as in 2 Sam 21:1), while others stress the practical outcome: anyone who leaves the house exposes himself to danger and must bear the consequence. |
Historical & Cultural Context
Joshua 2:17, 20 sits within the larger account of the two spies sent to Jericho. Rahab, a woman whose house stood on the city wall (Josh 2:15), hides the spies from the king’s men, then negotiates an oath for her family’s survival. In v. 14 the spies pledge, “Our life for yours,” but the wording is ambiguous. To prevent misunderstanding, they now specify the terms in vv. 17, 20.
The three conditions reflect the culture of oath-making in ancient Israel. Numbers 30:2 insists a man must keep his word; oaths were sacred. At the same time, a conditional oath could be annulled if its terms were unmet, as Genesis 24:8 shows. The spies use the concept of “blood on his head” (v. 19), a formula for personal responsibility found in Leviticus 20:9 and 2 Samuel 21:1. If Rahab’s family stays inside, their blood is on the spies; if they go out, their death is their own fault.
The scarlet cord itself was a practical signal. Crimson thread, as Adam Clarke explains, was a small flag that could be seen during battle. The dye came from the dried bodies of female cochineal insects (Barnes). The color made the window unmistakable to Israelite soldiers. Rahab’s house on the wall gave her a unique vantage, but also exposed her to the coming assault.
The final condition, if you utter this our business (v. 20), was a safeguard against betrayal. Clarke notes that making her life depend on secrecy added “every other motive” to keep the plan hidden. In a world where news traveled by word of mouth, such caution was prudent. Rahab’s response in v. 21, binding the cord and sending the spies away, shows she understood the terms.
Textual Notes
In v. 17 the Hebrew pronoun zeh (masculine) stands for “oath,” which is feminine. Keil and Delitzsch explain this as a disregard of gender common in later Hebrew. The same form occurs again in v. 18, where zeh agrees with the masculine noun chut (“thread”). No other significant textual variants are noted in the supplied sources.
Reception History
Early Christian writers saw the scarlet cord as a powerful type of Christ’s atoning blood. Barnes reports that “from Clement of Rome onward” the fathers connected the cord to the blood applied at Passover (Exodus 12). The cord’s colour and its function as a life-saving sign made it a natural parallel to the cross. Medieval exegetes also highlighted the gathered household as a figure of the Church: salvation comes to those inside the house of faith. In the Reformation tradition, commentators such as Calvin and Matthew Henry emphasised the conditions of the oath as teaching the seriousness of covenant promises and the need for visible signs of faith. The passage continues to be used typologically in hymns and sermons focused on refuge in Christ, while remaining a vivid example of the moral complexities of narrative history.
Preaching This Verse
Three-Point Outline
- The Sign of Salvation, The scarlet cord functions as a marker of safety. As Barnes notes, early church fathers from Clement of Rome onward saw this as an emblem of Christ’s blood. The sign is visible, specific, and must be in the right place.
- The Sphere of Protection, Only those inside Rahab’s house receive the spies’ guarantee. Going out means forfeiting the promise. This underscores that salvation is found in a particular place of refuge, bound to the community of faith.
- The Condition of Covenant, Rahab must keep the matter secret. Faithfulness to the agreement is part of her protection. The condition of secrecy was not harsh; it was a practical necessity for the survival of the spies and the success of the mission.
Five-Point Outline
- The spies declare their guiltlessness, They are not bound if Rahab fails.
- The scarlet cord is the identifying token, A unique, visible sign.
- The household must be gathered inside, Salvation is communal.
- The door marks the boundary, Those who leave bear their own blood.
- Secrecy seals the oath, Silence is part of allegiance.
Illustration Hooks
- A red umbrella at a rally, In a crowded space, one agreed sign marks where to meet. The scarlet cord was the spies’ rallying point in a city about to fall.
- A storm shelter with a red door, When a tornado warning comes, those who stay inside the marked shelter are safe; those who run outside face danger. The house in Jericho was a storm shelter for Rahab’s family.
Questions Your Congregation Is Asking
- Do I have to stay in the church to be saved?, The passage pictures physical gathering, but it raises the question of visible commitment to God’s people.
- What if I fail one condition?, Rahab kept all three; the passage shows that God’s deliverance comes through specific obedient actions.
- Is God fair to judge those outside?, The passage’s logic of personal responsibility (blood on one’s own head) pressures us to consider the seriousness of rejecting the provided refuge.
Leading a Discussion
In Joshua 2:17, 20 the spies turn a general pledge into a detailed contract. This small group study explores how conditions shape covenant relationships, and what the sign of the scarlet cord means for how we understand salvation.
Discussion Questions
- Read verses 17, 20. What three conditions do the spies set for Rahab? Why do you think each one is necessary?
- The scarlet cord is a visible sign. Why might the spies demand a sign that could be seen from outside? How does that compare to other signs in Scripture, such as the blood on the doorposts at Passover (Exodus 12)?
- The phrase “his blood will be on his own head” (v. 19) sounds harsh. What does it communicate about personal responsibility? In what situations does God hold people accountable for their choices?
- Why does the oath require Rahab to gather her entire family into her house? What does this say about the shape of God’s deliverance, individual or communal?
- The spies insist the whole arrangement be kept secret (v. 20). What might happen if Rahab talked? How does this condition protect both her and the spies?
- Compare this passage with Genesis 24:3, 8, where Abraham’s servant is released from an oath if conditions are not met. What does this tell you about the way oaths were understood in ancient Israel?
- In what ways does Rahab’s scarlet cord function like the cross of Christ? How does the requirement to stay in the house speak to our need for abiding in Christ today?
Word Study
The key original-language words in this verse. Select any word for its full lexicon entry — meaning, every occurrence in Scripture, and related words.
Cross-References
Source: Treasury of Scripture Knowledge (TSK, public domain)
| Genesis 24:3 | I will make you swear by Yahweh, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live. |
| Genesis 24:8 | If the woman isn’t willing to follow you, then you shall be clear from this oath to me. Only you shall not bring my son there again.” |
| Exodus 20:7 | “You shall not misuse the name of Yahweh your God, for Yahweh will not hold him guiltless who misuses his name. |
| Leviticus 19:11 | “‘You shall not steal. “‘You shall not lie. “‘You shall not deceive one another. |
| Leviticus 19:12 | “‘You shall not swear by my name falsely, and profane the name of your God. I am Yahweh. |
| Numbers 30:2 | When a man vows a vow to Yahweh, or swears an oath to bind his soul with a bond, he shall not break his word. He shall do according to all that proceeds out of his mouth. |
| II Samuel 21:1 | There was a famine in the days of David for three years, year after year; and David sought the face of Yahweh. Yahweh said, “It is for Saul, and for his bloody house, because he put the Gibeonites to death.” |
| II Samuel 21:2 | The king called the Gibeonites and said to them (now the Gibeonites were not of the children of Israel, but of the remnant of the Amorites, and the children of Israel had sworn to them; and Saul sought to kill them in his zeal for the children of Israel and Judah); |
Interlinear and lexical data from STEPBible (CC BY 4.0). Cross-reference data from OpenBible.info (CC BY 4.0). Commentaries are public domain.
For personal reflection
Read the devotional page — prayer, application, and "for families"
What the Commentators Say
9 public-domain commentaries, condensed into plain language.
Adam Clarke's Commentary Methodist/Wesleyan 1826
Clarke suggests the scarlet thread was actually a cloth flag hung from the window as a visible signal to the invading Israelites. He also notes that the spies wisely tied Rahab's life to her secrecy, ensuring that self-preservation would keep her from betraying them.
Barnes' Notes on the Bible Protestant 1832
Barnes notes that the scarlet cord’s bright color served a practical purpose as an unmistakable marker. But from Clement of Rome onward, church fathers saw a deeper meaning: like the Passover blood, this thread became an emblem of salvation through Christ’s blood, a sign shared by the messengers and those they visit.
Cambridge Bible for Schools and Colleges Anglican 1880
The commentator notes that the phrase "we will be blameless" carries an implied condition, comparable to a similar oath in Genesis. He also explains that the scarlet thread was dyed from the coccus ilicis insect, and that "his blood" refers to bloodguilt or responsibility for bloodshed.
Geneva Bible Notes Reformed 1599
The spies make their promise conditional: they will be blameless only if Rahab binds the scarlet cord in her window and keeps their mission secret. Her safety and that of her family depend on her active obedience to these instructions, not merely on her faith.
Gill's Exposition of the Bible Baptist 1748
Gill reads the scarlet thread as a direct emblem of Christ's blood, the only means of salvation and protection from judgment. He also sees the spies as foreshadowing Gospel messengers who point sinners to that same saving blood, with safety found only under its cover.
Keil & Delitzsch OT Commentary Protestant 1876
Keil-Delitzsch stress that the three conditions imposed by the spies clarify their oath, especially the meaning of "this crimson cord." They identify it as the same rope Rahab used to let them down, not a new sign. The scarlet color symbolizes vigorous life, fitting as a sign of preservation for Rahab and her family.
Lange's Commentary Reformed 1857
Lange insists that Rahab's lie to the king's messengers was a sin, not an act of faith. Her deception was a weakness, but her faith in Jehovah was genuine and active. He argues that her justification before God was through faith, while her works proved that faith valid before the congregation.
Matthew Henry's Commentary Reformed/Presbyterian 1710
Henry notes Rahab's confession of God's sovereign power as the foundation of her faith, not mere fear of Israel's army. Her bold public testimony that the Lord alone is God in heaven and earth drove her to risk everything protecting His people, securing deliverance for her entire household.
Wesley's Explanatory Notes Methodist/Wesleyan 1754
Wesley argues the spies' promise to Rahab was settled before she lowered them, not after, since such secret terms would be risky to discuss within earshot of others. He stresses the scarlet cord was the same rope used for their escape, and the condition made Rahab's household blameless only if the sign was honored.