King James Version

What Does Joshua 2:11 Mean?

Joshua 2:11 in the King James Version says “And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, bec... — study this verse from Joshua chapter 2 with commentary, cross-references, and original Hebrew word analysis.

And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. did there: Heb. rose up

Joshua 2:11 · KJV


Context

9

And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you. faint: Heb. melt

10

For we have heard how the LORD dried up the water of the Red sea for you, when ye came out of Egypt; and what ye did unto the two kings of the Amorites, that were on the other side Jordan, Sihon and Og, whom ye utterly destroyed.

11

And as soon as we had heard these things, our hearts did melt, neither did there remain any more courage in any man, because of you: for the LORD your God, he is God in heaven above, and in earth beneath. did there: Heb. rose up

12

Now therefore, I pray you, swear unto me by the LORD, since I have shewed you kindness, that ye will also shew kindness unto my father's house, and give me a true token:

13

And that ye will save alive my father, and my mother, and my brethren, and my sisters, and all that they have, and deliver our lives from death.


Commentary

KJV Study Commentary
Rahab's confession stands as one of the most remarkable professions of faith in the Old Testament. The Hebrew verb namasnu (נָמַסְנוּ, "did melt") literally means to dissolve or become liquid, vividly depicting terror that utterly destroys courage. Her declaration "the LORD your God, he is God in heaven above, and in earth beneath" uses the covenant name Yahweh (יְהוָה) and affirms comprehensive monotheism—Yahweh alone reigns over all creation, both celestial and terrestrial realms. This echoes the Shema (Deuteronomy 6:4) and anticipates Solomon's prayer (1 Kings 8:23), affirming God's unique sovereignty. Remarkably, this confession comes from a Canaanite prostitute rather than an Israelite. Her faith demonstrates that salvation transcends ethnic boundaries when one trusts the true God. The theological significance is profound: Rahab heard the reports of God's mighty acts (Exodus deliverance, defeat of Sihon and Og) and responded in faith, while Israel often witnessed miracles yet doubted. She becomes a model of Gentile inclusion in redemptive history, appearing in Christ's genealogy (Matthew 1:5) and commended for faith in Hebrews 11:31 and works in James 2:25. Her confession demonstrates saving faith's components: intellectual acknowledgment of truth, fear/reverence for God, and active trust expressed through harboring the spies.

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Historical & Cultural Context

Jericho was a heavily fortified Canaanite city-state controlling the Jordan River crossing into Canaan proper. Archaeological excavations at Tell es-Sultan (ancient Jericho) reveal massive defensive walls and a prosperous Late Bronze Age city. Rahab lived in a house built into the city wall (Joshua 2:15), a common practice in ancient Near Eastern cities where the double wall system created dwelling spaces. Her profession as a prostitute (Hebrew zonah, זוֹנָה) placed her on society's margins, yet positioned her to hear news from travelers and merchants entering the city. The spies Joshua sent arrived approximately 40 years after the original reconnaissance mission that had provoked Israel's unbelief (Numbers 13-14). Unlike those fearful spies who saw Canaanites as giants, these spies found a Canaanite woman whose faith surpassed Israel's. Rahab's knowledge of Israel's history demonstrates how widely God's reputation had spread through Canaan. The Exodus occurred 40 years earlier, yet its memory terrified Canaanite populations. This fulfilled God's promise that He would send terror before Israel (Exodus 23:27, Deuteronomy 2:25). Her faith response contrasts sharply with other Canaanites who hardened their hearts like Pharaoh.

Reflection Questions

  1. How does Rahab's faith as a Gentile prostitute challenge our assumptions about who God saves and the backgrounds from which true believers emerge?
  2. What does it mean practically to confess that God reigns 'in heaven above and earth beneath,' and how should this comprehensive sovereignty shape our daily decisions?
  3. How can we cultivate faith like Rahab's, who believed based on hearing reports of God's works rather than demanding personal signs or experiences?

Original Language Analysis

Hebrew · 19 words
וַנִּשְׁמַע֙1 of 19

And as soon as we had heard

H8085

to hear intelligently (often with implication of attention, obedience, etc.; causatively, to tell, etc.)

וַיִּמַּ֣ס2 of 19

did melt

H4549

to liquefy; figuratively, to waste (with disease), to faint (with fatigue, fear or grief)

לְבָבֵ֔נוּ3 of 19

these things our hearts

H3824

the heart (as the most interior organ)

וְלֹא4 of 19
H3808

not (the simple or abs. negation); by implication, no; often used with other particles

קָ֨מָה5 of 19

neither did there remain

H6965

to rise (in various applications, literal, figurative, intensive and causative)

ע֥וֹד6 of 19
H5750

properly, iteration or continuance; used only adverbially (with or without preposition), again, repeatedly, still, more

ר֛וּחַ7 of 19

any more courage

H7307

wind; by resemblance breath, i.e., a sensible (or even violent) exhalation; figuratively, life, anger, unsubstantiality; by extension, a region of the

בְּאִ֖ישׁ8 of 19

in any man

H376

a man as an individual or a male person; often used as an adjunct to a more definite term (and in such cases frequently not expressed in translation)

מִפְּנֵיכֶ֑ם9 of 19

because

H6440

the face (as the part that turns); used in a great variety of applications (literally and figuratively); also (with prepositional prefix) as a preposi

כִּ֚י10 of 19
H3588

(by implication) very widely used as a relative conjunction or adverb (as below); often largely modified by other particles annexed

יְהוָ֣ה11 of 19

of you for the LORD

H3068

(the) self-existent or eternal; jeho-vah, jewish national name of god

אֱלֹהִים֙12 of 19

he is God

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

ה֤וּא13 of 19
H1931

he (she or it); only expressed when emphatic or without a verb; also (intensively) self, or (especially with the article) the same; sometimes (as demo

אֱלֹהִים֙14 of 19

he is God

H430

gods in the ordinary sense; but specifically used (in the plural thus, especially with the article) of the supreme god; occasionally applied by way of

בַּשָּׁמַ֣יִם15 of 19

in heaven

H8064

the sky (as aloft; the dual perhaps alluding to the visible arch in which the clouds move, as well as to the higher ether where the celestial bodies r

מִמַּ֔עַל16 of 19

above

H4605

properly,the upper part, used only adverbially with prefix upward, above, overhead, from the top, etc

וְעַל17 of 19
H5921

above, over, upon, or against (yet always in this last relation with a downward aspect) in a great variety of applications

הָאָ֖רֶץ18 of 19

and in earth

H776

the earth (at large, or partitively a land)

מִתָּֽחַת׃19 of 19
H8478

the bottom (as depressed); only adverbially, below (often with prepositional prefix underneath), in lieu of, etc


Study Guide

Historical Context

This verse is found in the book of Joshua. Understanding the historical and cultural background helps illuminate its meaning for the original audience and for us today.

Theological Significance

Joshua 2:11 contributes to our understanding of God's character and His relationship with humanity. Consider how this verse connects to the broader themes of Scripture.

Cross-References

Verses related to Joshua 2:11 from Treasury of Scripture Knowledge

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