Joshua 2:1-14 & 6:15-17, 22-23

Joshua 2:1-14 & 6:15-17, 22-23
Easter Vigil – A Women’s Lectionary


2:1 Then JoshuaI sonII of NunIII sentIV

Notes on verse 2:1a

I “Joshua” = Yehoshua. From YHVH (proper name of the God of Israel; the self-existent and eternal one); {from havah (to become) or from hayah (to come to pass, become, be)} + yasha (to deliver, defend, help, preserve, rescue; properly, to be open, wide or free, which implies being safe. So, in a causative sense, this is to free someone). This is Joshua, Jeshua, or Yehoshua, which means “the Lord is salvation.”
II “son” = ben. From banah (to build or obtain children). This is son, age, child. It is son in a literal or figurative sense.
III “Nun” = Nun. From nun (to propagate, continue, resprout, be perpetual). This is Nun or Non, meaning “perpetuity.”
IV “sent” = shalach. This is to send out, away, send for, forsake. It can also mean to divorce or set a slave free.

twoV menVI secretlyVII from ShittimVIII as spies,IX

Notes on verse 2:1b

V “two” = shenayim. From sheni (double, again, another, second); from shanah (to fold, repeat, double, alter, or disguise). This is two, both, second, couple.
VI “men” = ish. Perhaps from enosh (human, humankind, mortal); from anash (to be weak, sick, or frail). This is man, husband, another, or humankind.
VII “secretly” = cheresh. 2x in OT. From charash (to scratch, which implies etching or plowing; to manufacture regardless of materials used; figuratively, to devise or conceal; secrecy – hence, being silent, left alone, or speechless). This is silently or secretly.
VIII “Shittim” = Shittim. 5x in OT. From the same as shittah (acacia); from the same as shotet (whip, goad); from shot (whip – literal or figurative); from shut (to push, wander around, row, travel). This is Shittim. It means “acacias” See
IX “spies” = ragal. From regel (foot, endurance, or journey; a foot as the means of walking and so it implies a step or a greater journey; can euphemistically mean private parts). This is to walk along, spy out, slander.

saying, “Go,X viewXI the land,XII especially Jericho.”XIII

Notes on verse 2:1c

X “go” = halak. This is go, come, walk. It is walk literally and figuratively and includes people and animals. It can be used figuratively for one’s moral life – how we walk according to God’s way or against it. It can also refer to the walk of life as in the course one’s life takes, the choices we make, etc.
XI “view” = raah. This is to see in a literal or figurative sense so stare, advise, think, view.
XII “land” = erets. Root may mean to be firm. This is earth, ground, field land, or country.
XIII “Jericho” = Yericho. From yareach (moon); {from the same as yerach (month)} OR from ruach (smell, breathe, perceive, anticipate, accept, enjoy). This is Jericho meaning either “moon city” or “fragrant place.”

So they went, and enteredXIV the houseXV of aXVI prostituteXVII

Notes on verse 2:1d

XIV “entered” = bo. This is to enter, come in, advance, fulfill, bring offerings, enter to worship, attack. It can also have a sexual connotation.
XV “house” = bayit. Related to “son” in v2:1. Probably from banah (see note II above). This is house, court, family, palace, temple.
XVI {untranslated} = ishshah. Related to “men” in v2:1. From ish (see note VI above). This is woman, wife, or female.
XVII “prostitute” = zanah. This is being or playing a prostitute. Figuratively, it can also mean fornicating.

whose nameXVIII was Rahab,XIX and spent the nightXX there. 

Notes on verse 2:1e

XVIII “name” = shem. May be from sum (to put, place, set). This is name, fame, renown. A name was thought to indicate something essential about a person – something about their individuality. So, this word can also mean honor, authority, or character.
XIX “Rahab” = Rachab. 5x in OT. From rachab (to grow wide or enlarge in a literal or figurative sense; extend, relieve, rejoice, or speak boldly). This is Rahab, a name meaning “wide” or “spacious.” See
XX “spent the night” = shakab. This is to lie down, lodge. It is lying for sleep, sex, or other reasons.

The kingXXI of Jericho was told, “XXIISomeXXIII IsraelitesXXIV

Notes on verse 2:2a

XXI “king” = melek. From malak (to be or become king or queen, to rise to the throne, to be crowned; by implication, to take counsel). This is king or royal.
XXII {untranslated} = hinneh. From hen (lo! Behold! If, though; an expression of surprise). This is to draw attention, show suddenness or surprise, or to emphasize the importance of the coming statement. See! Lo! Behold!
XXIII {untranslated} = enosh. Related to “men” and {untranslated} in v2:1. See note VI above.
XXIV “Israelites” = ben + Yisrael. Literally, “children of Israel.” Ben is the same as “son” in v2:1. See note II above.  Yisrael is from sarah (to persist, exert oneself, contend, persevere, wrestle, prevail) + el (God or god). This is Israel, meaning God strives or one who strives with God; new name for Jacob and for his offspring. This refers to the people and to the land.

have comeXXV hereXXVI tonightXXVII to search outXXVIII the land.” 

Notes on verse 2:2b

XXV “come” = bo. Same as “entered” in v2:1. See note XIV above.
XXVI “here” = hennah. Related to {untranslated} in v2:2. Perhaps from hen (see note XXII above). This is here in a location or here in a time, i.e. now.
XXVII “tonight” = layil. Properly, this refers to light twisting away. It is used for night or midnight. Figuratively, this can mean adversity.
XXVIII “search out” = chaphar. This is properly to pry into. It can also mean to dig search for, sink, or explore.

Then the king of Jericho sent orders to Rahab, “Bring outXXIX the men who have come to you, who entered your house, for they have come only to search out the wholeXXX land.” 

4 But the womanXXXI tookXXXII the two men and hidXXXIII them.

Notes on verses 2:3-4a

XXIX “bring out” = yatsa. This is to go or come out, bring forth, appear. It is to go out in a literal or figurative sense.
XXX “whole” = kol. From kalal (to complete). This is all or every.
XXXI “woman” = ishshah. Same as {untranslated} in v2:1. See note XVI above.
XXXII “took” = laqach. This is to take, accept, carry away, receive. It can also have the sense of take a wife or take in marriage.
XXXIII “hid” = tsaphan. This is to hide something by covering it. It implies hoarding or keeping something in reserve. It can mean to protect or to lurk.

Then she said, “True,XXXIV the men came to me, but I did not knowXXXV where they came from. AndXXXVI when it was time

Notes on verses 2:4b-5a

XXXIV “true” = ken. Perhaps from kun (properly, in a perpendicular position; literally, to establish, fix, fasten, prepare; figuratively, it is certainty, to be firm, faithfulness, render sure or prosperous). This is to set upright. Generally used figuratively to mean thus, so, afterwards, rightly so.
XXXV “know” = yada. This is to know, acknowledge, advise, answer, be aware, be acquainted with. Properly, this is to figure something out by seeing. It includes ideas of observation, recognition, and care about something. It can be used causatively for instruction, designation, and punishment.
XXXVI {untranslated} = hayah. Related to “Joshua” in v2:1. See note I above.

to closeXXXVII the gateXXXVIII at dark,XXXIX the men went out.XL Where the men went I do not know.

Notes on verse 2:5b

XXXVII “close” = sagar. This is to shut up, imprison, lock, hand over, or figuratively surrender.
XXXVIII “gate” = shaar. May be related to sha’ar (to calculate or reckon; may come from a root that means to open up or split). This is a gate, door, or other opening like a port.
XXXIX “dark” = choshek. From chashak (to be or become dark). This is literal darkness is contrast to light. Figuratively, it can be obscurity, sorrow, misery, blindness, wickedness, destruction, death. It can also be hiding places. Additionally, it can mean judgment, mourning, ignorance, evil, or sin.
XL “went out” = yatsa. Same as “bring out” in v2:3. See note XXIX above.

PursueXLI them quickly,XLII for you can overtakeXLIII them.” She had, however, brought them upXLIV to the roofXLV and hiddenXLVI them

Notes on verses 2:5c-6a

XLI “pursue” = radaph. This is to chase after, pursue, hunt, or persecute. It is running after someone or something, generally with hostile motives.
XLII “quickly” = maher. 18x in OT. From mahar (being liquid, which implies flowing; so, hurrying forward, whether in a positive or negative sense). This is speedy, quickly, soon, suddenly, or at once.
XLIII “overtake” = nasag. This is to reach in a literal or figurative sense. It is to overtake, catch, or be able to.
XLIV “brought…up” = alah. This is to go up, approach, ascend, be high, be a priority; to arise in a literal or figurative sense.
XLV “roof” = gag. Perhaps from ga’ah (to rise up, increase, grow, be highly exalted; figuratively to be majestic). This is a housetop or other top. It can refer to the surface of an altar.
XLVI “hidden” = taman. This is to hide, bury, keep in reserve. It is hiding something by covering it.

with the stalksXLVII of flaxXLVIII that she had laid outXLIX on the roof. 

Notes on verse 2:6b

XLVII “stalks” = ets. Perhaps from atsah (to shut, fasten, firm up, to close one’s eyes). This is tree or other things related to trees like wood, sticks, or stalks. It can also refer to wood products like a plank or staff or gallows. Additionally, this can refer to a carpenter.
XLVIII “flax” = pesheth. 16x in OT. From the same as pash (extremity, continuing). This is flax or linen.
XLIX “laid out” = arak. This is to arrange by setting in a row. It can also mean to set a battle, estimate, put in order, or compare.

So the men pursued them on the wayL to the JordanLI as far as the fords.LII As soon as the pursuers had gone out, the gate was shut.LIII

Notes on verse 2:7

L “way” = derek. From darak (to tread, march, to walk. Can also mean affixing a string to a box since one needs to step on it to bend it in the process; so also an archer). This is a road as a thing that is walked on. Can be used figuratively for the path that one’s life takes or how one chooses to live one’s life.
LI “Jordan” = Yarden. From yarad (to go down, descend; going down in a literal or figurative sense; going to the shore or a boundary, bringing down an enemy). This is the Jordan River, meaning “descending.”
LII “fords” = ma’abar. 11x in OT. From abar (to pass over, pass through, or pass by; cross over or to alienate; used for transitions). This is a ford or place to cross, whether a river or mountain pass. It can also be transit.
LIII “shut” = sagar. Same as “close” in v2:5. See note XXXVII above.

8 Before they went to sleep,LIV she came up to them on the roof and said to the men: “I know that the LordLV has givenLVI you the land, and that dreadLVII of you has fallenLVIII on us,

Notes on verses 2:8-9a

LIV “went to sleep” = shakab. Same as “spent the night” in v2:1. See note XX above.
LV “Lord” = YHVH. Related to “Joshua” in v2:1 & {untranslated} in v2:5. See note I above.
LVI “given” = natan. This is to give, put, set, offer. It is to give literally or figuratively.
LVII “dread” = emah. 17x in OT. From the same as ayom (dreadful, frightful, awesome). This is terror, fright, horror, fearsome, idol.
LVIII “fallen” = naphal. This is to fall, whether by accident, to fall prostrate, or to fall in violent death. Figuratively, it can refer to personal ruin or calamity, a city falling, an attack or a falling away. It can also be a deep sleep or wasting away.

 and that allLIX the inhabitantsLX of the land melt in fearLXI beforeLXII you. 

Notes on verse 2:9b

LIX “all” = kol. Same as “whole” in v2:3. See note XXX above.
LX “inhabitants” = yashab. This is to sit and so to remain and so to dwell. It is sitting for any reason – as a judge, in order to ambush, or just sitting quietly. Causatively, this can mean settling or marrying. This can also mean continue, endure, or establish.
LXI “melt in fear” = mug. 17x in OT. This is to let, dissolve, soften, flow. It can also mean to fear, dishearten, be faint, or disappear.
LXII “before” = paneh. From panah (to turn, face, appear). This is face in a literal or figurative sense. It could be face, presence, anger, respect. It can also be used of God to indicate divine favor or presence.

10 For we have heardLXIII how the Lord dried upLXIV the waterLXV of the RedLXVI SeaLXVII before you

Notes on verse 2:10a

LXIII “heard” = shama. This is to hear, call, consent, or consider. It implies listening intelligently, giving attention, and, because of these two factors, obedience and action are often implied.
LXIV “dried up” = yabesh. This is to be dry, withered, confused, or ashamed. It can also be to fail.
LXV “water” = mayim. This is water, waters, or waterway in a general sense. Figuratively, it can also mean juice, urine, or semen.
LXVI “Red” = suph. Perhaps from Egyptian twfi (reeds). This is reeds or rushes. It can be used particularly to refer to papyrus, or a flag. This is
LXVII “Sea” = yam. Root may mean to roar. This is the sea, often referring to the Mediterranean. It comes from the root in the sense of the roar of crashing surf. This word is sometimes used for rivers or other sources of water. It can mean to the west or to the south.

when you came outLXVIII of Egypt,LXIX and what you didLXX to the two kings of the AmoritesLXXI

Notes on verse 2:10b

LXVIII “came out” = yatsa. Same as “bring out” in v2:3. See note XXIX above.
LXIX “Egypt” = Mitsrayim. Perhaps from matsor (besieged or fortified place, bulwark, entrenchment; something hemmed in; a siege or distress or fastness); from tsur (to confine, besiege, to cramp). This is Egypt.
LXX “did” = asah. This is to make, do, act, appoint, become in many senses.
LXXI “Amorites” = Emori. From amar (to speak, say, answer, command, promise, report). This is Amorite or Emori, perhaps meaning talkers.

that were beyondLXXII the Jordan, to SihonLXXIII and Og,LXXIV whom you utterly destroyed.LXXV 

Notes on verse 2:10c

LXXII “beyond” = eber. Related to “fords” in v2:7. From abar (see note LII above). This is the place across or beyond, by, from, other, the opposite side, against, over. It often refers to the other side of the Jordan river or toward the east.
LXXIII “Sihon” = Sichon. Perhaps from the same a ssuach (Suach, a name); from the same as suchah (something swept away, refuse). This is Sihon or Sichon, a name perhaps meaning “tempestuous.”
LXXIV “Og” = Og. From the same as uggah (bread cake, round ash cake); from ug (to gyrate, bake; baking a round cake). This is Og, a name perhaps meaning “round.”
LXXV “utterly destroyed” = charam. This is to ban, destroy, devote, seclude. It is to dedicate to a religious purpose, often for destruction.

11 As soon as we heard it, our heartsLXXVI melted,LXXVII and there was no courageLXXVIII leftLXXIX

Notes on verse 2:11a

LXXVI “hearts” = lebab. May be related to labab (to encourage; properly, to be encased as with fat; used in a good sense, this means to transport someone with love; used in a bad sense, it can mean to dull one’s senses). This is the heart, courage, one’s inner self, the mind, or the will. Heart is only used in a figurative sense in the Old and New Testaments.
LXXVII “melted” = masas. This is to melt, discourage, faint. It can be to deteriorate from a sickness or weaken because of sleepiness or an emotional response.
LXXVIII “courage” = ruach. Related to “Jericho” in v2:1. Related to ruach (see note XIII above). This is breath, wind, air, cool, spirit. This is wind, which resembles the breath and so this can be used figuratively for life itself or being frail/mortal/impermanent. It can refer to the air of the sky or the spirit.
LXXIX “left” = qum. To arise, stand, accomplish, establish, abide. This is rising as in rising against, getting up after being sick or asleep, arising from one state to another, becoming powerful, or rising for action. It can also be standing in a figurative sense.

in anyLXXX of us because ofLXXXI you. The Lord your GodLXXXII is indeed God in heavenLXXXIII aboveLXXXIV and on earthLXXXV below.LXXXVI 

Notes on verse 2:11b

LXXX “any” = ish. Same as “men” in v2:1. See note VI above.
LXXXI “because of” = paneh. Same as “before” in v2:9. See note LXII above.
LXXXII “God” = Elohim. Related to “Israelites” in v2:2. See note XXIV above.
LXXXIII “heaven” = shamayim. Root may mean being lofty. This is sky, the air, or heaven. It is in a dual noun form so this might refer to the part of the sky where the clouds move on the one hand and the part beyond that where the sun, moon, and stars are on the other hand.
LXXXIV “above” = maal. Related to “brought…up” in v2:6. From alah (see note XLIV above). This is the upper part, forward, high above, upwards, greater, heaven, or exceedingly.
LXXXV “earth” = erets. Same as “land” in v2:1. See note XII above.
LXXXVI “below” = tachat. This is underneath, below, the bottom, instead of.

12 Now then, since I have dealtLXXXVII kindlyLXXXVIII with you, swearLXXXIX, XC to me by the Lord that you in turn will deal kindly with my family.XCI

Notes on verse 2:12a

LXXXVII “dealt” = asah. Same as “did” in v2:10. See note LXX above.
LXXXVIII “kindly” = chesed. From chasad (being good, kind, merciful; may mean bowing one’s neck as is done in the presence of an equal for courtesy’s sake; so, if one in a superior position is treating you like an equal, that is what is captured here). This is favor, goodness, kindness, loving kindness, pity, reproach, or a good deed. When done by God to humanity, this is mercy/loving kindness. When done by humanity to God, it is piety.
LXXXIX “swear” = shaba. Perhaps from sheba (seven – the number of perfection/sacred fullness). This is to swear, curse, vow, make a covenant. Properly, it can mean to be complete. This is to seven oneself – as in affirming something so strongly it is as though it were said seven times.
XC {untranslated} = na. This particle is used for requests or for urging. It can be we pray, now, I ask you, oh. This is the same “na” in “hosanna.”
XCI “family” = bayit + ab. Literally, “house of my father.” Bayit is the same as “house” in v2:1. See note XV above. Ab is father, chief, or ancestor. It is father in a literal or figurative sense.

Give me a signXCII of good faithXCIII 13 that you will spareXCIV my fatherXCV and mother,XCVI

Notes on verses 2:12b-13a

XCII “sign” = oth. From avah (to mark, sign, point out); OR from uth (to agree). This is a sign in a literal or figurative sense. It could be a flag or monument. It could be evidence or a mark. It could also be an omen or a miracle. 
XCIII “good faith” = emet. From aman (to believe, endure, fulfill, confirm, support, be faithful, put one’s trust in, be steadfast. Figuratively, this is to be firm, steadfast, or faithful, trusting, believing, being permanent, morally solid). This is firmness or stability. Figuratively, it is faithfulness, truth, or trustworthiness. This is the same root that “amen” comes from.
XCIV “spare” = chayah. This is to live or keep alive in a literal or figurative sense. So, it an be revive, nourish, or save.
XCV “father” = ab. Same as “family” in v2:12. See note XCI above.
XCVI “mother” = em. This is a mother as binding a family together or a breeding female animal. It could be mother in a literal or figurative sense.

my brothersXCVII and sisters,XCVIII and all who belong to them, and deliverXCIX our livesC from death.”CI 

Notes on verse 2:13b

XCVII “brothers” = ach. This is brother, kindred, another, other, like. It is literally brother, but it can also be someone who is similar, resembling, or related to.
XCVIII “sisters” = achot. Related to “brothers” in v2:13. From the same as ach (see note XCVII above). This is sister in a literal or figurative sense. It can also mean another or together.
XCIX “deliver” = natsal. This is to snatch someone or something away in a good sense – as rescue, defend, or deliver – or in a bad sense – as strip or plunder.
C “lives” = nephesh. Related to naphash (to refresh or be refreshed). This is soul, self, person, emotion. It is a breathing creature. Can also refer to appetites and desires.
CI “death” = mavet. From muth (to die in a literal or figurative sense). This can be death, deadliness, the dead, or the place where the dead go. It can be used figuratively for pestilence or ruin.

14 The men said to her, “Our life forCII yours! If you do not tellCIII this businessCIV of ours,CV then we will deal kindly and faithfullyCVI with you when the Lord gives us the land.”

Notes on verse 2:14

CII {untranslated} = mut. Related to “death” in v2:13. See note CI above.
CIII “tell” = nagad. This is to declare, make conspicuous, stand in front, manifest, predict, explain.
CIV “business” = dabar. From dabar (to speak, declare, discuss). This is speech, a word, a matter, an affair, charge, command, message, promise, purpose, report, request. It is a word, which implies things that are spoken of in a wide sense.
CV {untranslated} = hayah. Same as {untranslated} in v2:5. See note XXXVI above.
CVI “faithfully” = emet. Same as “good faith” in v2:12. See note XCIII above.

6:15 CVIIOn the seventhCVIII dayCIX they rose early,CX at dawn,CXI

Notes on verse 6:15a

CVII {untranslated} = hayah. Same as {untranslated} in v2:5. See note XXXVI above.
CVIII “seventh” = shebii. Related to “swear” in v2:12. From sheba (see note LXXXIX above). This is seventh.
CIX “day” = yom. Root may mean being hot. This is the day in a literal or figurative sense. It can also mean birth, age, daylight, continually or other references to time.
CX “rose early” = shakam. This is leaning one’s shoulder into a burden or load, whether a person or an animal. Thus, it meant starting or rising early.
CXI “dawn” = alah + shachar. Alah is the same as “brought…up” in v2:6. See note XLIV above. Shachar had a root that may mean to look for in early hour or in a diligent way. This is dawn, early light, or morning.

and marched aroundCXII the cityCXIII in the same mannerCXIV sevenCXV times.CXVI

Notes on verse 6:15b

CXII “marched around” = sabab. This is turning around, going around; to surround, cast, walk, fetch. It is to revolve or border in a literal or figurative sense.
CXIII “city” = iyr. From uwr (to awaken or wake oneself up). This can mean excitement in the sense of wakefulness or city. Properly, this is a place that is guarded. Guards kept schedules according to watches. This sense of the word would include cities as well as encampments or posts that were guarded.
CXIV “manner” = mishpat. From shaphat (to judge, defend, pronounce judgment, condemn, govern). This is a verdict or formal sentence whether from humans or from God. It includes the act of judging as well as the place that judging takes place, the suit itself, and the penalty. Abstractly, this is justice, which includes the rights of the participants.
CXV “seven” = sheba. Related to “swear” in v2:12 & “seventh” in v6:15. See note LXXXIX above.
CXVI “times” = paam. From paam (to move, trouble; to tap in a regular rhythm; to agitate). This is a beat, stroke, footstep, or occurrence.

It was onlyCXVII on that day that they marched around the city seven times. 16 AndCXVIII at the seventh time, when the priestsCXIX had blownCXX the trumpets,CXXI

Notes on verses 6:15c-16a

CXVII “only” = raq. From the same as raq (thin, surely, only); perhaps from raqaq (to spit). This is but, except, at least. In the sense of being thin, it figuratively refers to some kind of limit.
CXVIII {untranslated} = hayah. Same as {untranslated} in v2:5. See note XXXVI above.
CXIX “priests” = kohen. This is literally the one who officiates i.e. the priest. This is where the Jewish last name “Cohen” (and its variants) comes from.
CXX “blown” = taqa. This is to clap, clatter, thrust, sound an instrument, hammer a nail, be a bondsman.
CXXI “trumpets” = shophar. From shaphar (being beautiful or lovely). This is a ram’s horn, trumpet, or cornet. A shofar is still blown at Jewish festivals such as Rosh Hashanah (the Jewish new year celebration).

Joshua said to the people,CXXII “Shout!CXXIII For the Lord has given you the city. 17 The city and all that isCXXIV in it shall be devoted to the Lord for destruction.CXXV Only Rahab the prostitute and all who are with her in her house shall liveCXXVI because she hidCXXVII the messengersCXXVIII we sent.

Notes on verses 6:16b-17

CXXII “people” = am. From amam (to darken, hide, associate; creating shadows by huddling together). This is people or nation. It can be used specifically for a tribe, collectively of troops or armies, or figuratively to refer to a flock of animals.
CXXIII “shout” = rua. To break or destroy something so figuratively, an ear splitting sound such as a call of alarm or a joyful sound.
CXXIV “is” = hayah. Same as {untranslated} in v2:5. See note XXXVI above.
CXXV “devoted…for destruction” = cherem. Related to “utterly destroyed” in v2:10. From charam (see note LXXV above). This is cursed, something devoted for destruction. It can also be a net.
CXXVI “live” = chayah. Same as “spare” in v2:13. See note XCIV above.
CXXVII “hid” = chaba. This is to hide, hush, harden (like water freezing), or secret.
CXXVIII “messengers” = malak. This is a messenger, an angel, or a deputy of some kind. Can be used for human messengers literally or for prophets, priests, or teachers as messengers of God. Also used for supernatural messengers i.e. angels.

22 Joshua said to the two menCXXIX who had spied out the land, “Go intoCXXX theCXXXI prostitute’s house, and bring the woman out of it and all who belong to her, as you swore to her.” 

Notes on verse 6:22

CXXIX “men” = enosh. Same as {untranslated} in v2:2. See note XXIII above.
CXXX “go into” = bo. Same as “entered” in v2:1. See note XIV above.
CXXXI {untranslated} = ishshah. Same as {untranslated} in v2:1. See note XVI above.

23 So the young menCXXXII who had been spies went in and brought Rahab out, along with her father, her mother, her brothers, and all who belonged to her—they brought all her kindredCXXXIII out—and setCXXXIV them outsideCXXXV the campCXXXVI of Israel. 

Notes on verse 6:23

CXXXII “young men” = naar. May be from na’ar (to shake, toss up and down, tumble around). This is a child or a servant. It is a child in their active years so they could be aged anywhere from infancy to adolescence.
CXXXIII “kindred” = mishpachah. From the same as shiphcah (maid, maidservant); root means to spread out. This is one’s circle of relatives – clan, family, kindred.
CXXXIV “set” = yanach. Perhaps from the same as nuach (to rest, calm, camp, free, place, remain, satisfy, settle, station, or wait; implies settling down in a literal or figurative sense). This is to lay down, let alone, pacify, cast down, or deposit. It can also mean to allow something or someone to stay.
CXXXV “outside” = chuts. Root may mean to sever. So, this is something that is separated by a wall – the outside, the street, a field, highway, or abroad.
CXXXVI “camp” = machaneh. From chanah (to decline, bending down, or living in tents; can be camping to create a home or camping as a part of battle). This is an encampment, whether of people traveling together or soldiers. So, it can be a camp band, or company as well as an army of soldiers. Also can be used of other groups like animals, angels or stars.

Image credit: “Sguardo” at Turin, Italy. Photo by Matteo Damiani, 2009.

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