Joshua 2
Commentary from 13 fathers
And it was reported to the king of Jericho, saying, Men of the sons of Israel have come in hither to spy the land.
καὶ ἀπηγγέλη τῷ βασιλεῖ ῾Ιεριχὼ λέγοντες· εἰσπεπόρευνται ὧδε ἄνδρες τῶν υἱῶν ᾿Ισραὴλ κατασκοπεῦσαι τὴν γῆν.
И҆ повѣ́даша царю̀ і҆ерїхѡ́нскомꙋ, глаго́люще: сѐ, мꙋ́жїе внидо́ша сѣ́мѡ (въ сїю̀ но́щь) ѿ сынѡ́въ і҆и҃левыхъ соглѧ́дати зе́млю.
And the king of Jericho sent and spoke to Raab, saying, Bring out the men that entered into thine house this night; for they are come to spy out the land.
καὶ ἀπέστειλεν ὁ βασιλεὺς ῾Ιεριχὼ καὶ εἶπε πρὸς Ῥαὰβ λέγων· ἐξάγαγε τοὺς ἄνδρας τοὺς εἰσπεπορευμένους εἰς τὴν οἰκίαν σου τὴν νύκτα, κατασκοπεῦσαι γὰρ τὴν γῆν ἥκασι.
И҆ посла̀ ца́рь і҆ерїхѡ́нскїй и҆ речѐ къ раа́вѣ, глаго́лѧ: и҆зведѝ мꙋ́жы вше́дшыѧ въ до́мъ тво́й но́щїю: соглѧ́дати бо зе́млю прїидо́ша.
3–5“By faith Rahab the prostitute did not perish with those who were disobedient, having received the spies, but she directed their departure by another road.” And pay attention to how much wisdom she blended with her prudence. When those sent by the king came and requested the spies, they ask her, “Did men enter in here and come near you?” She answers them, “Yes, they entered in.” First she builds the truth, and then she applies the lie on top. For no lie like this becomes believable unless it first reveals the truth. For this reason all who tell lies probably to be believed, first speak of truths and reveal confessions and later add the lies and things which are questionable. “Spies entered in here and came near you?” “Yes,” she says. If she had said “no” from the beginning, she would have challenged the messengers to investigate. However, “they entered in,” she says, “and they came out and escaped by such and such a road. Pursue them and you will capture them.” O this good lie! O this good fraud, which does not betray the divine but safeguards the sacred! When the mouths of saints preach the repentance that made Rahab worthy of such salvation, for example, Joshua the son of Nun, who shouts in the desert, “Let Rahab the prostitute live”; and Paul, who says, “By faith Rahab the prostitute did not perish with those who were disobedient,” will we not receive salvation even more so when we offer to God our repentance?
Homilies on Repentance and Almsgiving 7.5.17
And the woman took the two men and hid them; and she spoke to the messengers, saying, The men came in to me,
καὶ λαβοῦσα ἡ γυνὴ τοὺς δύο ἄνδρας ἔκρυψεν αὐτοὺς καὶ εἶπεν αὐτοῖς λέγουσα· εἰσεληλύθασι πρός με οἱ ἄνδρες·
И҆ пое́мши жена̀ два̀ мꙋ̑жа, сокры̀ и҆̀хъ: и҆ речѐ и҆̀мъ, глаго́лющи: прїидо́ша ко мнѣ̀ мꙋ́жїе, но не вѣ́мъ ѿкꙋ́дꙋ бы́ша:
Therefore, no lie is just. Accordingly, when examples of lying are proposed to us from the sacred Scriptures, either they are not lies but are thought so for not being understood, or, if they are lies, they are not to be imitated because they cannot be just.As for its being written that God dealt well with the Hebrew midwives and with Rahab the harlot of Jericho, he did not deal well with them because they lied but because they were merciful to the men of God. And so, it was not their deception that was rewarded, but their benevolence; the benignity of their intention, not the iniquity of their invention.
Against Lying 15.31-32
4–5This was the case with Rahab. Scripture not only recalls nothing virtuous about her but even speaks of her immorality. Yet for her lie alone, whereby she chose to conceal the spies rather than betray them, she deserved to share an eternal blessing with the people of God. If she had chosen to speak the truth or to be concerned for the safety of her people, there is no doubt that she and her whole household would not have escaped the approaching destruction and that she would not have deserved to be included among those responsible for the Lord’s birth, to be numbered on the roll of the patriarchs, and, through her offspring, to beget the Savior of all.
Conference 17.17.1-2
but when the gate was shut in the evening, the men went out; I know not whither they are gone: follow after them, if ye may overtake them.
ὡς δὲ ἡ πύλη ἐκλείετο ἐν τῷ σκότει, καὶ οἱ ἄνδρες ἐξῆλθον, οὐκ ἐπίσταμαι ποῦ πεπόρευνται· καταδιώξατε ὀπίσω αὐτῶν, εἰ καταλήψεσθε αὐτούς.
є҆гда́ же врата̀ затворѧ́хꙋ въ сꙋмра́ки, и҆ мꙋ́жїе и҆зыдо́ша: не вѣ́мъ ка́мѡ поидо́ша: пожени́те ско́рѡ в̾слѣ́дъ и҆́хъ, а҆́ще пости́гнете и҆̀хъ.
But she [had] brought them up upon the house, and hid them in the flax-stalks that were spread by her on the house.
αὕτη δὲ ἀνεβίβασεν αὐτοὺς ἐπὶ τὸ δῶμα καὶ ἔκρυψεν αὐτοὺς ἐν τῇ λινοκαλάμῃ τῇ ἐστοιβασμένῃ αὐτῇ ἐπὶ τοῦ δώματος.
Ѻ҆на́ же возведѐ ѧ҆̀ на хра́минꙋ и҆ сокры̀ ѧ҆̀ въ па́здерѣ льнѧ́нѣ со́бранѣмъ ᲂу҆ неѧ̀ на хра́минѣ.
“I will be mindful of Rahab,” of Rahab, that harlot who lodged Jesus’ [Joshua’s] secret agents, who lived in Jericho where Jesus [Joshua] had come and had dispatched the two spies. Jericho, that collapsed in seven days, is a type of this world, and as such is determined to kill the secret agents. Because, therefore, Jericho is bent upon killing the spies, Rahab, the harlot, alone received them, lodged them not on the ground floor but in the upper story of the roof—or, in other words, in the sublimity of her faith. She hid them under her stalks of flax.… She believes in Jesus, and those whom Jericho is determined to destroy she protects in safety on her own roof. She harbors them on the roof—in the loftiness of her faith—and hides them under the stems of flax. Even though she is a harlot, she covers them with flax. Flax with much labor and care becomes of dazzling whiteness. You yourselves know that flax grows from the soil and that when it has come forth from the ground, it is black; it has no beauty; it has no use. First, it is pulled up from the ground, broken, then twisted, afterwards washed. Next, it is pounded; finally, combed, and after so much care and hard work, it finally becomes white. Here, then, is the meaning: this harlot took the messengers in and covered them with her flax so that these agents might turn her flax into dazzling whiteness.
Homilies on the Psalms 18 (ps 86)
And the men followed after them in the way to Jordan to the fords; and the gate was shut.
καὶ οἱ ἄνδρες κατεδίωξαν ὀπίσω αὐτῶν ὁδὸν τὴν ἐπὶ τοῦ ᾿Ιορδάνου ἐπὶ τὰς διαβάσεις, καὶ ἡ πύλη ἐκλείσθη.
И҆ мꙋ́жїе гна́ша в̾слѣ́дъ и҆́хъ пꙋте́мъ ко і҆ѻрда́нꙋ къ прехо́дѡмъ, и҆ врата̀ затворє́ны бы́ша.
And it came to pass when the men who pursued after them were gone forth, and before the spies had lain down to sleep, that she came up to them on the top of the house;
καὶ ἐγένετο ὡς ἐξήλθοσαν οἱ διώκοντες ὀπίσω αὐτῶν καὶ αὐτοὶ δὲ πρὶν ἢ κοιμηθῆναι αὐτούς, αὕτη δὲ ἀνέβη πρὸς αὐτοὺς ἐπὶ τὸ δῶμα
И҆ бы́сть є҆гда̀ и҆зыдо́ша женꙋ́щїи в̾слѣ́дъ и҆́хъ, и҆ сі́и пре́жде не́же ᲂу҆снꙋ́ти и҆̀мъ, и҆ ѻ҆на̀ взы́де къ ни̑мъ на хра́минꙋ и҆ речѐ къ ни̑мъ:
and she said to them, I know that the Lord has given you the land; for the fear of you has fallen upon us.
καὶ εἶπε πρὸς αὐτούς· ἐπίσταμαι ὅτι ἔδωκεν ὑμῖν Κύριος τὴν γῆν, ἐπιπέπτωκε γὰρ ὁ φόβος ὑμῶν ἐφ’ ἡμᾶς·
вѣ́мъ, ꙗ҆́кѡ предадѐ гдⷭ҇ь зе́млю (сїю̀) ва́мъ: нападе́ бо стра́хъ ва́шъ на ны̀, и҆ ᲂу҆жасо́шасѧ всѝ ѡ҆бита́ющїи на землѝ ѿ лица̀ ва́шегѡ:
9–10For he selected this one nation to teach the knowledge of God to all the others. Just as he had selected one man—at one time Moses, at another Joshua, at another Samuel, at another some other of the prophets—to look after the welfare of this race, one man who benefited his fellows by practicing true wisdom, so through the one race, Israel, he called all the races of the earth that shared the same nature to share the same religion. Rahab, the harlot, testifies that this is so. Though she belonged to a different race and was a harlot, she relied solely on their reputation, accepted their religion, abandoned her own beliefs and entrusted herself to strangers. “We have heard,” she said, “what things the Lord your God has done to the Egyptians, and fear of you fell on us.” Accordingly, she made a pact with the spies and sealed it with an oath.
On Divine Providence 10.49
For we have heard that the Lord God dried up the Red Sea before you, when ye came out of the land of Egypt, and all that he did to the two kings of the Amorites, who were beyond Jordan, to Seon and Og, whom ye utterly destroyed.
ἀκηκόαμεν γὰρ ὅτι κατεξήρανε Κύριος ὁ Θεὸς τὴν ἐρυθρὰν θάλασσαν ἀπὸ προσώπου ὑμῶν, ὅτε ἐξεπορεύεσθε ἐκ γῆς Αἰγύπτου, καὶ ὅσα ἐποίησε τοῖς δυσὶ βασιλεῦσι τῶν ᾿Αμορραίων, οἳ ἦσαν πέραν τοῦ ᾿Ιορδάνου, τῷ Σηὼν καὶ ῎Ωγ, οὓς ἐξωλοθρεύσατε αὐτούς.
слы́шахомъ бо, ꙗ҆́кѡ и҆зсꙋшѝ гдⷭ҇ь бг҃ъ мо́ре чермно́е пред̾ лице́мъ ва́шимъ, є҆гда̀ и҆схожда́сте и҆з̾ є҆гѵ́пта, и҆ є҆ли̑ка сотвори́сте двои́мъ царє́мъ а҆моррє́йскимъ, и҆̀же бы́ша ѡ҆б̾ ѻ҆нꙋ̀ странꙋ̀ і҆ѻрда́на, сиѡ́нꙋ и҆ ѡ҆́гꙋ, и҆̀хже потреби́сте:
And when we heard it we were amazed in our heart, and there was no longer any spirit in any of us because of you, for the Lord your god [is] God in heaven above, and on the earth beneath.
καὶ ἀκούσαντες ἡμεῖς ἐξέστημεν τῇ καρδίᾳ ἡμῶν, καὶ οὐκ ἔστη ἔτι πνεῦμα ἐν οὐδενὶ ἡμῶν ἀπὸ προσώπου ὑμῶν, ὅτι Κύριος ὁ Θεὸς ὑμῶν Θεὸς ἐν οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς κάτω.
и҆ слы́шавше мы̀ ᲂу҆жасо́хомсѧ въ се́рдцы на́шемъ, и҆ не ста̀ ктомꙋ̀ дꙋ́хъ ни во є҆ди́нѣмъ ѿ на́съ ѿ лица̀ ва́шегѡ: ꙗ҆́кѡ гдⷭ҇ь бг҃ъ ва́шъ, бг҃ъ на нб҃сѝ горѣ̀ и҆ на землѝ до́лѣ:
Pass now, pray, to the others who were saved by repentance. Perhaps even among the women someone will say, “I have committed fornication and adultery. I have defiled my body with every excess. Can there be salvation for me?” Fix your eyes, woman, upon Rahab, and look for salvation for yourself too. For if she who openly and publicly practiced fornication was saved through repentance, will not she whose fornication preceded the gift of grace be saved by repentance and fasting? For observe how she was saved. She said only this: “Since the Lord, your God, is God in heaven above and on earth below.” “Your God,” she said, for she did not dare call him her God, because of her wantonness. If you want scriptural testimony of her salvation, you have it recorded in the Psalms: “I will think of Rahab and Babylon among those who know me.” The salvation procured by repentance is open to men and women alike.
Catechetical Lecture 2:9
Do you see how with faith she takes on her lips the word of the Lawgiver? “And I realize that your God is up in heaven and down on the earth, and that apart from him there is no God.” Rahab is a prefigurement of the church, which was at one time mixed up in the prostitution of the demons and which now accepts the spies of Christ, not the ones sent by Joshua the son of Nun, but the apostles who were sent by Jesus the true Savior. “I learned,” she says, “that your God is up in heaven and down on the earth, and that apart from him there is no God.” The Jews received these things and did not safeguard them; the church heard these things and preserved them. Therefore, Rahab, the prefigurement of the church, is worthy of all praise.
Homilies on Repentance and Almsgiving 7.5.16
And now swear to me by the Lord God; since I deal mercifully with you, so do ye also deal mercifully with the house of my father:
καὶ νῦν ὀμόσατέ μοι Κύριον τὸν Θεόν, ὅτι ποιῶ ὑμῖν ἔλεος καὶ ποιήσατε καὶ ὑμεῖς ἔλεος ἐν τῷ οἴκῳ τοῦ πατρός μου
и҆ нн҃ѣ клени́тесѧ мнѣ̀ гдⷭ҇емъ бг҃омъ (ва́шимъ), ꙗ҆́кѡ а҆́зъ творю̀ ми́лость ва́мъ, да сотвори́те и҆ вы̀ ми́лость въ домꙋ̀ ѻ҆тца̀ моегѡ̀, и҆ дади́те мѝ зна́менїе и҆́стинно:
and save alive the house of my father, my mother, and my brethren, and all my house, and all that they have, and ye shall rescue my soul from death.
καὶ ζωγρήσατε τὸν οἶκον τοῦ πατρός μου, τὴν μητέρα μου καὶ τοὺς ἀδελφούς μου καὶ πάντα τὸν οἶκόν μου καὶ πάντα, ὅσα ἐστὶν αὐτοῖς, καὶ ἐξελεῖσθε τὴν ψυχήν μου ἐκ θανάτου.
и҆ ѡ҆живи́те до́мъ ѻ҆тца̀ моегѡ̀, и҆ ма́терь мою̀, и҆ бра́тїю мою̀, и҆ сєстры̀ моѧ̑, и҆ всѧ̑, є҆ли̑ка сꙋ́ть и҆̀мъ, и҆ и҆зми́те дꙋ́шы на́шѧ ѿ сме́рти.
And the men said to her, Our life for yours [even] to death: and she said, When the Lord shall have delivered the city to you, ye shall deal mercifully and truly with me.
καὶ εἶπαν αὐτῇ οἱ ἄνδρες· ἡ ψυχὴ ἡμῶν ἀνθ’ ὑμῶν εἰς θάνατον. καὶ αὐτὴ εἶπεν· ὡς ἂν παραδῷ Κύριος ὑμῖν τὴν πόλιν, ποιήσετε εἰς ἐμὲ ἔλεος καὶ ἀλήθειαν.
И҆ реко́ша є҆́й мꙋ́жїе: дꙋша̀ на́ша вмѣ́стѡ ва́съ на сме́рть, а҆́ще нн҃ѣ не ѡ҆б̾ѧви́ши на́съ. Ѻ҆на́ же речѐ: и҆ бꙋ́детъ є҆гда̀ преда́стъ гдⷭ҇ь ва́мъ гра́дъ (се́й), сотвори́те мнѣ̀ ми́лость и҆ и҆́стинꙋ.
And she let them down by the window;
καὶ κατεχάλασεν αὐτοὺς διὰ τῆς θυρίδος
И҆ свѣ́си и҆̀хъ на ве́рвѣ ѻ҆кно́мъ: ꙗ҆́кѡ до́мъ є҆ѧ̀ при стѣнѣ̀, и҆ при стѣнѣ̀ сїѧ̀ живѧ́ше:
and she said to them, Depart into the hill-country, lest the pursuers meet you, and ye shall be hidden there three days until your pursuers return from after you, and afterwards ye shall depart on your way.
καὶ εἶπεν αὐτοῖς· εἰς τὴν ὀρεινὴν ἀπέλθετε, μὴ συναντήσωσιν ὑμῖν οἱ καταδιώκοντες, καὶ κρυβήσεσθε ἐκεῖ τρεῖς ἡμέρας, ἕως ἂν ἀποστρέψωσιν οἱ καταδιώκοντες ὀπίσω ὑμῶν, καὶ μετὰ ταῦτα ἀπελεύσεσθε εἰς τὴν ὁδὸν ὑμῶν.
и҆ речѐ и҆̀мъ: ѿиди́те въ го́рꙋ, да не срѧ́щꙋтъ ва́съ гонѧ́щїи, и҆ скры́йтесѧ та́мѡ трѝ дни̑, до́ндеже возвратѧ́тсѧ гонѧ́щїи в̾слѣ́дъ ва́съ: и҆ по си́хъ ѿи́дете въ пꙋ́ть ва́шъ.
She counsels them and says, “Wait here for three days.” Not one day does she specify, nor two days, but definitely three days. Notice what she says: “Wait three days.” She does not designate three nights but three days, for hers was an enlightened heart. Then she says, and after three days—but what does she say? “Do not go through the open plains,” she warns, “but go up the mountain way.” The faith of the church is not laid in the valleys but is established on the mountains. Later, indeed, Jericho is overthrown, but this harlot alone is preserved untouched; hence, the Lord says, “I will be mindful of Rahab”; that is, on the day of judgment, I will be mindful of her who welcomes my messengers.
Homilies on the Psalms 18 (ps 86)
And the men said to her, We are clear of this thy oath.
καὶ εἶπαν πρὸς αὐτὴν οἱ ἄνδρες· ἀθῷοί ἐσμεν τῷ ὅρκῳ σου τούτῳ·
И҆ рѣ́ша къ не́й мꙋ́жїе: непови́нни є҆смы̀ клѧ́твѣ се́й твое́й, є҆́юже заклѧ́ла є҆сѝ на́съ:
Behold, we shall enter into a part of the city, and thou shalt set a sign; thou shalt bind this scarlet cord in the window, by which thou hast let us down, and thou shalt bring in to thyself, into thy house, thy father, and thy mother, and thy brethren, and all the family of thy father.
ἰδοὺ ἡμεῖς εἰσπορευόμεθα εἰς μέρος τῆς πόλεως, καὶ θήσεις τὸ σημεῖον, τὸ σπαρτίον τὸ κόκκινον τοῦτο ἐκδήσεις εἰς τὴν θυρίδα, δι’ ἧς κατεβίβασας ἡμᾶς δι’ αὐτῆς, τὸν δὲ πατέρα σου καὶ τὴν μητέρα σου καὶ τοὺς ἀδελφούς σου καὶ πάντα τὸν οἶκον τοῦ πατρός σου συνάξεις πρὸς σεαυτὴν εἰς τὴν οἰκίαν σου.
сѐ, мы̀ вхо́димъ въ ча́сть гра́да, и҆ поста́виши зна́менїе, ве́рвь червле́нꙋ, сїю̀ да ѡ҆бѧ́жеши ᲂу҆ ѻ҆кна̀, и҆́мже спꙋсти́ла є҆сѝ на́съ: ѻ҆тца́ же твоего̀ и҆ ма́терь твою̀, и҆ бра́тїю твою̀ и҆ ве́сь до́мъ ѻ҆тца̀ твоегѡ̀ да собере́ши къ себѣ̀ въ до́мъ тво́й:
18–19Also this commandment is given to the person who was once a prostitute: “All,” it says, “who will be found in your house will be saved. But concerning those who go out from the house, we ourselves are free of them by your oath.” Therefore, if anyone wants to be saved, let him come into the house of this one who was once a prostitute. Even if anyone from that people wants to be saved, let him come in order to be able to attain salvation. Let him come to this house in which the blood of Christ is the sign of redemption. For among those who said, “His blood be upon us and upon our children,” the blood of Christ is for condemnation. For Jesus had been appointed “for the ruin and the resurrection of many.” Therefore, for those refuting his sign, his blood effects punishment; for those who believe, salvation.Let no one persuade himself, let no one deceive himself. Outside this house, that is, outside the church, no one is saved. If anyone goes outside, he is responsible for his own death. This is the significance of the blood, for this is also the purification that is manifest through the blood.
Homilies on Joshua 3.5
18–19For the faith of the sacred Scripture sets forth that the Church is not without, nor can be separated nor divided against itself, but maintains the unity of an inseparable and undivided house; since it is written of the sacrament of the passover, and of the lamb, which Lamb designated Christ: "In one house shall it be eaten: ye shall not carry forth the flesh abroad out of the house." Which also we see expressed concerning Rahab, who herself also bore a type of the Church, who received the command which said, "Thou shalt bring thy father, and thy mother, and thy brethren, and all thy father's household unto thee into thine house; and whosoever shall go out of the doors of thine house into the street, his blood shall be upon him." In which mystery is declared, that they who will live, and escape from the destruction of the world, must be gathered together into one house alone, that is, into the Church; but whosoever of those thus collected together shall go out abroad, that is, if any one, although he may have obtained grace in the Church, shall depart and go out of the Church, that his blood shall be upon him; that is, that he himself must charge it upon himself that he perishes; which the Apostle Paul explains, teaching and enjoining that a heretic must be avoided, as perverse, and a sinner, and as condemned of himself. For that man will be guilty of his own ruin, who, not being cast out by the bishop, but of his own accord deserting from the Church is by heretical presumption condemned of himself.
Epistle LXXV.4
And it shall come to pass that whosoever shall go outside the door of thy house, his guilt shall be upon him, and we shall be quit of this thine oath; and we will be responsible for all that shall be found with thee in thy house.
καὶ ἔσται πᾶς, ὃς ἂν ἐξέλθῃ τὴν θύραν τῆς οἰκίας σου ἔξω, ἔνοχος ἑαυτῷ ἔσται, ἡμεῖς δὲ ἀθῷοι τῷ ὅρκῳ σου τούτῳ. καὶ ὅσοι ἐὰν γένωνται μετὰ σοῦ ἐν τῇ οἰκίᾳ σου, ἡμεῖς ἔνοχοι ἐσόμεθα.
и҆ бꙋ́детъ всѧ́къ, и҆́же а҆́ще и҆зы́детъ и҆з̾ две́рїй до́мꙋ твоегѡ̀ во́нъ, са́мъ себѣ̀ пови́ненъ бꙋ́детъ, мы́ же непови́нни (бꙋ́демъ) клѧ́твѣ твое́й се́й: и҆ є҆ли́цы а҆́ще съ тобо́ю бꙋ́дꙋтъ въ домꙋ̀ твое́мъ, мы̀ бꙋ́демъ пови́нни, а҆́ще рꙋка̀ прико́снетсѧ и҆́хъ:
But if any one should injure us, or betray these our matters, we shall be quit of this thine oath.
ἐὰν δέ τις ἡμᾶς ἀδικήσῃ ἢ καὶ ἀποκαλύψῃ τοὺς λόγους ἡμῶν τούτους, ἐσόμεθα ἀθῷοι τῷ ὅρκῳ σου τούτῳ.
а҆́ще же кто̀ на́съ ѡ҆би́дитъ, и҆лѝ ѿкры́етъ словеса̀ на̑ша сїѧ̑, бꙋ́демъ непови́нни клѧ́твѣ твое́й се́й, є҆́юже заклѧ́ла є҆сѝ на́съ.
And she said to them, Let it be according to your word; and she sent them out, and they departed.
καὶ εἶπεν αὐτοῖς· κατὰ τὸ ῥῆμα ὑμῶν ἔστω· καὶ ἐξαπέστειλεν αὐτούς.
И҆ речѐ и҆̀мъ: по словесѝ ва́шемꙋ та́кѡ да бꙋ́детъ. И҆ ѿпꙋстѝ и҆̀хъ, и҆ ѿидо́ша: и҆ привѧза̀ ве́рвь червле́нꙋ ᲂу҆ ѻ҆кна̀.
She herself puts the scarlet-colored sign in her house, through which she is bound to be saved from the destruction of the city. No other sign would have been accepted, except the scarlet-colored one that carried the sign of blood. For she knew there was no salvation for anyone except in the blood of Christ.
Homilies on Joshua 3.5
In that the sign hangs in a window I think this is indicated: A window is that which illumines the house and through which we receive light, not wholly but enough, enough to suffice for the eye and for our vision. Even the incarnation of the Savior did not give us pure wine and the whole aspect of divinity, but through his incarnation, just as through the window, he makes us behold the splendor of the divinity. For that reason, so it seems to me, the sign of salvation was given through a window.
Homilies on Joshua 3.5
A harlot saw this; and she who in the destruction of the city lost all hope of any means of safety, because her faith had conquered, bound a scarlet thread in her window, and thus uplifted a sign of her faith and the banner of the Lord’s passion; so that the semblance of the mystic blood, which should redeem the world, might be in memory. So, from outside the city, the name of Joshua was a sign of victory to those who fought. From within, the semblance of the Lord’s passion was a sign of salvation to those in danger.
Exposition of the Christian Faith 5.10.127
So, too, with a mystic reference to the shedding of blood, it was a scarlet cord which the harlot Rahab (a type of the church) hung in her window that she might be saved at the destruction of Jericho.
Letter 52.3
And they came to the hill-country, and remained there three days; and the pursuers searched all the roads, and found them not.
καὶ ἐπορεύθησαν καὶ ἤλθοσαν εἰς τὴν ὀρεινὴν καὶ κατέμειναν ἐκεῖ τρεῖς ἡμέρας· καὶ ἐξεζήτησαν οἱ καταδιώκοντες πάσας τὰς ὁδοὺς καὶ οὐχ εὕροσαν.
И҆ ѿидо́ша, и҆ проидо́ша въ го́рꙋ, и҆ пребы́ша та́мѡ трѝ дни̑, до́ндеже возврати́шасѧ гна́вшїи. И҆ и҆ска́ша гонѧ́щїи по всѣ̑мъ пꙋтє́мъ, и҆ не ѡ҆брѣто́ша.
And the two young men returned, and came down out of the mountain; and they went over to Joshua the son of Naue, and told him all things that had happened to them.
καὶ ὑπέστρεψαν οἱ δύο νεανίσκοι καὶ κατέβησαν ἐκ τοῦ ὄρους καὶ διέβησαν πρὸς ᾿Ιησοῦν υἱὸν Ναυὴ καὶ διηγήσαντο αὐτῷ πάντα τὰ συμβεβηκότα αὐτοῖς.
И҆ возврати́стасѧ два̀ ю҆́ношы и҆ снидо́ста съ горы̀: и҆ преидо́ста (і҆ѻрда́нъ) ко і҆исꙋ́сꙋ сы́нꙋ наѵи́нꙋ, и҆ повѣ́даста є҆мꙋ̀ всѧ̑ слꙋчи̑вшаѧсѧ и҆́ма:
And they said to Joshua, The Lord has delivered all the land into our power, and all the inhabitants of that land tremble because of us.
καὶ εἶπαν πρὸς ᾿Ιησοῦν ὅτι παραδέδωκε Κύριος πᾶσαν τὴν γῆν ἐν χειρὶ ἡμῶν, καὶ κατέπτηχε πᾶς ὁ κατοικῶν τὴν γῆν ἐκείνην ἀφ’ ἡμῶν.
и҆ рѣ́ста ко і҆исꙋ́сꙋ: ꙗ҆́кѡ предадѐ гдⷭ҇ь бг҃ъ на́шъ въ рꙋ́цѣ на́ши всю̀ зе́млю, и҆ ᲂу҆боѧ́шасѧ всѝ живꙋ́щїи на землѝ то́й ѿ на́съ.
And Joshua the son of Naue sent out of Sattin two young men to spy [the land], saying, Go up and view the land and Jericho: and the two young men went and entered into Jericho; and they entered into the house of a harlot, whose name [was] Raab, and lodged there.
ΚΑΙ ἀπέστειλεν ᾿Ιησοῦς υἱὸς Ναυὴ ἐκ Σαττὶν δύο νεανίσκους κατασκοπεῦσαι λέγων· ἀνάβητε καὶ ἴδετε τὴν γῆν καὶ τὴν ῾Ιεριχώ. καὶ πορευθέντες οἱ δύο νεανίσκοι εἰσήλθοσαν εἰς ῾Ιεριχὼ καὶ εἰσήλθοσαν εἰς οἰκίαν γυναικὸς πόρνης, ᾗ ὄνομα Ῥαάβ, καὶ κατέλυσαν ἐκεῖ.
И҆ посла̀ і҆исꙋ́съ сы́нъ наѵи́нъ и҆з̾ сатті́на два̀ ю҆́ношы соглѧ́дати вта́й, глаго́лѧ: взы́дите и҆ ви́дите зе́млю и҆ і҆ерїхѡ́нъ. И҆ шє́дша два̀ ю҆́ношы внидо́ста во і҆ерїхѡ́нъ и҆ внидо́ста въ до́мъ жены̀ блꙋдни́цы, є҆́йже и҆́мѧ раа́въ: и҆ вита́ста та́мѡ.