Jos 2:1 entered the house of a harlot.. R
Jos 6:17 only R the harlot shall live, with all
Heb 11:31 by faith R the harlot did not perish
Jam 2:25 R the harlot, was she not justified by
Rahab (Heb. Râjâb, “wide”; Gr. Rhajáb and Rhaáb; Heb. Râhâb, “storm”, “violence” or “arrogance”). 1. Whore whose house was on the wall of Jericho. She received the Hebrew spies and helped them escape. For this act of kindness on her part the Israelites rewarded her by saving her life and that of her family members when Jericho and her town were destroyed (Jos 2:1-24; 6:22-25; Heb 11:31; Jam 2:25). She appears to have married Salmon, and by him had Boaz, thereby making her the ancestor of King David and of Jesus Christ (Mat 1:5; cf Rth 4:21, 22). 2. Designation of a great evil power and, therefore, a symbol of Satan (Job 9:13, BJ; “proud”, RVR; 26:12, BJ; “arrogance”, RVR; Psa 89:10; Isa 51: 9), or a figurative name of Egypt (Psa 87:4; Isa 30:7, BJ; “strength”, RVR), or a monster or mythological dragon that the OT describes as a symbol of evil and enemy of Yahweh, for whom was crushed before the creation of the world.
Source: Evangelical Bible Dictionary
mythological monster, personification of marine chaos; from Babylonian mythology. Alternate with Leviathan or Tannin.
He was defeated by God Jb 9, 13; 26, 12; Ps 89, 11. Egypt is designated R., Is 30, 7; and God’s triumph over R. is compared to the help that Yahweh gave the Israelites to cross the Red Sea, Is 51, 9.
Digital Bible Dictionary, Grupo C Service & Design Ltda., Colombia, 2003
Source: Digital Bible Dictionary
(Spacious). Name of a person and poetic appellation of a town.
1. A woman who lived in a house on the wall of Jericho and protected the spies sent by the Israelites, whom she hid “among the bundles of linen that she kept on the roof.” When the king of the city sent for them, R. misled the authorities. He spoke to her spies making an amazing confession of faith in Jehovah and asking for protection for her and her family, which was promised to him. She made the spies escape, who came down by † œa cordon of scarlet † from the wall. Joshua’s envoys told her that when the conquest was carried out, she should put that cord in the window, a sign that a friend of God’s people lived there. She did so and she managed to save herself from her with her whole family (Jos 2: 1-24; Jos 6:25).
The Hebrew term translated “harlot” could also indicate a person who had a boarding house or inn. Since these places often had a bad reputation, the word can be interpreted in one way or another. In any case, it is notorious that R. was accepted as part of the people of Israel. Matthew places R. among the ancestors of the Lord Jesus, married to †¢Salmon, of the tribe of Judah, mother of †¢Boaz (Mat 1:5). Interesting is the emphasis of the author of the Hebrews when he says that “by faith R. the harlot did not perish with the disobedient” (Heb 11:31), while James emphasizes that she was “justified by works” (Jas 2:25 ). R.’s origin and her incorporation into her people are examples of God’s treatment of those who repent. Jewish traditions place R. as one of the four most beautiful women in the world. They also point out, in one version, that R. married Joshua, becoming the ancestor of the prophets Huldah and Jeremiah; and in another, that R. was not a prostitute but the owner of a boarding house.
2. Poetic name of Egypt. Thus, the expression “you broke Rahab” (Ps 89:10) is an allusion to the exodus. Likewise in Isa 51:9-10. Apparently the word is used in other passages, but translated into English as “monsters” (Ps 74:13), or “dragon” (Eze 29:3; Eze 32:2) and, from the context, is understood as an allusion to Egypt.
Source: Christian Bible Dictionary
tip, BIOG WOMAN MUAT
see, JERICI”
vet, (a) “insolence”, “violence”; poetic name applied to Egypt (Ps. 87:4; 89:10; Is. 30:7; 51:9). (b) (Heb. “rahab”, “wide”). Harlot woman whose house was in the same wall of Jericho; she gave hospitality to the spies sent by Joshua, saving their lives by hiding them, and facilitating their escape through a window that she had open on the wall; thus, they were able to reach the Israelite camp (Josh. 2:1-24) When Jericho fell, Rahab and her family were spared, and they were incorporated into the people of God (Josh. 6:22-25; Heb. 11:31; James 2:25). She became the wife of Salmon and mother of Boaz, thus appearing as the ancestor of King David and the Lord Jesus (Mt. 1: 5). (See JERICI“.)
Source: New Illustrated Bible Dictionary
(-> Leviathan, Tannin, Tehorn). female monster of chaos; it also appears as a serpent of the primeval waters. According to the Hebrew meaning of the term, which means “to harass, riot, subjugate”, Rahab is the Menaceer and can be taken as personification of the divine power of chaos, which rises up against the good God and tries to subjugate men. Thus, she appears linked to the original battle in which Yahweh, the good God, creator of order, has defeated and dominated the feminine divinity of chaos (Tiamat *). The most significant biblical text where she appears is Is 51,9-10, when the prophet invokes Yahweh and tells him: “Wake up, wake up, clothe yourself with power, oh arm of Yahweh; wake up as in ancient times, in past centuries. Are you not the one who cut Rahab, and the one who struck Tanin? Are you not the one who dried up the sea, the waters of the great deep; who made the depths of the sea a way for the redeemed to cross over? The text has thus linked the “three enemy waters”: those of the first Chaos (Rahab-Tanin), those of the Red Sea at the time of the exit from Egypt (which Yahweh dried up so that the Hebrews could pass) and the waters that they must cross at the end of time the rescued of God. Yahweh’s victory over Rahab is situated in this context. Following this line, the name of Rahab is also evoked in various poetic texts, in which the sea is personified as a power that opposes God (cf. Job 26,12; Ps 89,11). With that same name she designates Egypt (cf. Ps 87,4; Is 30,7), thus linking the power of Egypt with the evil monster of the waters. In Ps 40.5 there is talk of some mysterious rehabim, which can be interpreted as mythical-symbolic powers that help Rahab.
PIKAZA, Javier, Dictionary of the Bible. History and Word, Divine Word, Navarra 2007
Source: Dictionary of Bible History and Word
“By faith Rahab the harlot did not perish with the disobedient, having received the spies in peace.” (Hebrews 11:31)
Read: JOSHUA 2:1; 6:17-25; HEBREWS 11:31; JAMES 2:25. The rabbis, from time immemorial and then many interpreters of Christianity have tried to show that Rahab was a different woman from what the Scriptures describe. They deny that she was a harlot. Rahab married Salmon, she was the mother of Boaz and therefore is included in the maternal line of the ancestors of Christ. The apostle Paul names her among the great “cloud of witnesses” she is the only woman, along with Sarah, who is designated as an example of faith. Furthermore, the apostle James mentions her as a person worthy of her because of her good works (2:25). How, some wonder, could such a woman have been a harlot? It’s too scandalous. Especially hard to believe for self-satisfied people who look down on blatant sinners. She also disgusts those who want to make models of piety and virtue to all the characters of the Scriptures.
Consequently there has been much discussion about the meaning of the Hebrew word “zoonah” translated in our version as harlot. Some say that she was the owner of an inn, simply. Others that Rahab had been a concubine, such as Hagar and Zilpah. Others conjecture that she may have fallen in her youth, but that when she lived in Jericho she was a woman of good repute. All of these assumptions have been made out of misunderstanding of God’s counsel for the redemption of sinners. They distort Rahab’s story because they want to establish a scheme of salvation based on human kindness.
But guesswork does not alter the facts. Rahab was a harlot. There is no way to change the meaning of “zoonah”, nor that of the Greek “porne”. Although we are loathe to admit it, we must remember that not only Rahab, but also Tamar and Bathsheba were sinful women, although they appear in the genealogy of our Savior.
“All have sinned and fallen short of the glory of God, being justified freely by his grace.” This is the great truth that we have to remember when considering the matter, and this applies to Rahab or to every virtuous woman today. The Scriptures make no exceptions. But Rahab had faith and repented of his sin. After the walls of Jericho fell and she was saved, she married a prince of Israel. By her faith, that she was born when she was still living a life of sin, her name has been immortalized by the apostle.
Rahab would probably hear of the strange people that was approaching Jericho, from some merchants, people that. They frequented a house like his. On the other hand we have seen that in the chosen people sin was frequent, there was constant murmuring. (Let us remember Mary the sister of Moses, no less.) Let us also remember Sypora, the wife of Moses. Even Aaron himself sinned numerous times. Meanwhile, God had compassion on this woman and granted her grace. Undoubtedly there were hundreds of incomparably more virtuous women in Jericho than Rahab. All of them were passed over and the final touch fell on Rahab.
It is possible that faith had already been growing in his soul. That he had heard of the strange miracles that were performed among that people who were pilgrims through the desert, already close to Jericho. At this time of her faith she was visited by two representatives of God. Her entry into the house was part of the preparation for God’s way on behalf of his people. Now Rahab’s faith becomes decisive. He regards his visitors as ambassadors of God. He risks his life for them. The danger he incurred was serious in the extreme. Yet he saves those two men, not out of human sympathy, not because it suited him for his own safety, but because they had been sent by the Most High God. –
Rahab did what she did out of love for God. The first fruits of his faith are instantly apparent. His heart before ice melts and he thinks of his father and his mother, and asks if they can be saved.
The armies of Israel stationed themselves around Jericho. But in the whole city there is only one person who recognizes in that army the envoys of God. He opens the window and lowers a cord of scarlet. Rahab believes, and his redemption is certain. God incorporates her into the holy line of his only begotten Son. With this, God does not approve of sinful acts. What he does is tell us that he is omnipotent and that he can redeem…