SEV Biblia, Chapter 11:31
Por la fe, Rahab la ramera no pereci juntamente con los incrdulos habiendo recibido a los espías con paz.
Clarke's Bible Commentary - Hebrew 11:31
Verse 31. The harlot Rahab perished not] See this account Joshua ii. 1, 9, 11, and vi. 23, where it is rendered exceedingly probable that the word hnwz zonah in Hebrew, and pornh in Greek, which we translate harlot, should be rendered innkeeper or tavernkeeper, as there is no proper evidence that the person in question was such a woman as our translation represents her. As to her having been a harlot before and converted afterwards, it is a figment of an idle fancy. She was afterwards married to Salmon, a Jewish prince; see Matt. i. 5. And it is extremely incredible that, had she been what we represent her, he would have sought for such an alliance.
Received the spies with peace.] met eirhnhv? The same as wlb beshalom, giving them a kind welcome, good fare, and protection. After these words the Slavonic adds: kai etera odw ekbalousa, and sent them out another way.
John Gill's Bible Commentary
Ver. 31. By faith the harlot Rahab , etc..] The Targum on ( Joshua 2:1) calls her atyqdnwp atta , a woman, that kept a victualling house: this paraphrase is taken notice of by Jarchi and Kimchi on the place, who interpret it, a seller of food: and even the Hebrew word hnwz , is so explained by a considerable Jewish writer f256 ; and this may rather seem to be the sense of the word, and to be her proper business, from the spies going to her house, as being an house of entertainment; and from Salmon's marrying her, which might be thought strange that a prince of Israel would, had she been a person of ill fame; to which may be added, the encomiums of her for her faith and works, both by our apostle, and by James: but yet, the constant use of the word, in this form, the testimonies of two apostles, and her making no mention of her husband and children, when she agreed with the spies, confirm the generally received character of her, that she was an harlot. Some Jewish writers say that she was ten years of age when the Israelites came out of Egypt; and that all the forty years they were in the wilderness, htnz , she played the harlot; and was one and fifty years of age when she was proselyted. She is called an harlot; not with respect to her present, but past life. In the Greek text, she is here called Raab, as also in ( James 2:25) and so in the Septuagint in ( Joshua 2:1,3). Rachab, which exactly answers to the Hebrew word bjr , ( Joshua 2:1) and by Josephus Rachabe. This woman was a wonderful and singular instance of the free, sovereign, distinguishing, powerful, and efficacious grace of God; being one that sprung from Canaan, and was of the nations that were abhorred; but, being called by grace, became an eminent believer: she believed that the God of the Israelites was God in heaven and on earth; that he had given the land of Canaan to them; she received the spies, and hid them through that faith; she caused them to swear by the Lord, that they would show mercy to her, and her family; and gave credit to them; and observed their instructions: and so she perished not with them that believed not ; the inhabitants of Jericho, who were unbelievers, and disobedient, and all perished by the sword: but Rahab perished not, neither temporally, nor eternally; her temporal salvation was an emblem and type of her spiritual salvation; her receiving the spies was an emblem of a soul's receiving the Gospel, and the ministers of it; the scarlet thread, that was hung out, was an emblem of the blood of Christ, by which sins, though as scarlet, are made white as wool; and the saving of her whole family is an emblem of the complete salvation of all the elect, soul and body, by Christ: when she had received the spies with peace ; and had hid them, for some time, in her house, and then let them down by the wall; and who, at the taking of the city, saved her, and hers, according to their promise and oath: the number of these spies were two, according to ( Joshua 2:1). The Jews say one of them was Phinehas, the son of Eleazar, the high priest; and others of them say they were Phinehas and Caleb.
Matthew Henry Commentary
Verses 20-31 - Isaac blessed Jacob and Esau, concerning things to come. Things presen are not the best things; no man knoweth love or hatred by having the or wanting them. Jacob lived by faith, and he died by faith, and in faith. Though the grace of faith is of use always through our whol lives, it is especially so when we come to die. Faith has a great wor to do at last, to help the believer to die to the Lord, so as to honou him, by patience, hope, and joy. Joseph was tried by temptations to sin, by persecution for keeping his integrity; and he was tried by honours and power in the court of Pharaoh, yet his faith carried his through. It is a great mercy to be free from wicked laws and edicts but when we are not so, we must use all lawful means for our security In this faith of Moses' parents there was a mixture of unbelief, but God was pleased to overlook it. Faith gives strength against the sinful, slavish fear of men; it sets God before the soul, shows the vanity of the creature, and that all must give way to the will an power of God. The pleasures of sin are, and will be, but short; the must end either in speedy repentance or in speedy ruin. The pleasure of this world are for the most part the pleasures of sin; they ar always so when we cannot enjoy them without deserting God and his people. Suffering is to be chosen rather than sin; there being mor evil in the least sin, than there can be in the greatest suffering God's people are, and always have been, a reproached people. Chris accounts himself reproached in their reproaches; and thus they becom greater riches than the treasures of the richest empire in the world Moses made his choice when ripe for judgment and enjoyment, able to know what he did, and why he did it. It is needful for persons to be seriously religious; to despise the world, when most capable of relishing and enjoying it. Believers may and ought to have respect to the recompence of reward. By faith we may be fully sure of God' providence, and of his gracious and powerful presence with us. Such sight of God will enable believers to keep on to the end, whatever the may meet in the way. It is not owing to our own righteousness, or bes performances, that we are saved from the wrath of God; but to the bloo of Christ, and his imputed righteousness. True faith makes sin bitte to the soul, even while it receives the pardon and atonement. All ou spiritual privileges on earth, should quicken us in our way to heaven The Lord will make even Babylon fall before the faith of his people and when he has some great thing to do for them, he raises up great an strong faith in them. A true believer is desirous, not only to be in covenant with God, but in communion with the people of God; and i willing to fare as they fare. By her works Rahab declared herself to be just. That she was not justified by her works appears plainly; becaus the work she did was faulty in the manner, and not perfectly good therefore it could not be answerable to the perfect justice of righteousness of God.
Greek Textus Receptus
και 2532 CONJ τι 5101 I-ASN ετι 2089 ADV λεγω 3004 5725 V-PAS-1S επιλειψει 1952 5692 V-FAI-3S γαρ 1063 CONJ με 3165 P-1AS διηγουμενον 1334 5740 V-PNP-ASM ο 3588 T-NSM χρονος 5550 N-NSM περι 4012 PREP γεδεων 1066 N-PRI βαρακ 913 N-PRI τε 5037 PRT και 2532 CONJ σαμψων 4546 N-PRI και 2532 CONJ ιεφθαε 2422 N-PRI δαβιδ 1138 N-PRI τε 5037 PRT και 2532 CONJ σαμουηλ 4545 N-PRI και 2532 CONJ των 3588 T-GPM προφητων 4396 N-GPM
