Rahab: Harlot or Innkeeper? An Analysis of the Biblical Text

The figure of Rahab in the Book of Joshua has traditionally been understood as that of a harlot or prostitute. However, a closer examination of the text and its historical context suggests a plausible alternative: that Rahab was actually an innkeeper, a woman who offered lodging in Jericho. This interpretation not only aligns better with her behavior, but also with the social mores of the time.

1. The term “harlot” in the original Hebrew

The book of Joshua (Joshua 2:1) introduces Rahab as a “harlot woman” (ishá zoná in Hebrew: אִשָּׁה זוֹנָה ). The root verb zaná is usually translated as “to prostitute oneself.” However, the term has also been used in broader contexts, especially in Semitic cultures, to refer to women who ran lodging houses in public places or on city walls.

2. Rahab's behavior does not suggest immorality

Rahab demonstrates courage, intelligence, and faith. She is the one who hides the spies, protects them from the king of Jericho, makes a covenant with them, and confesses her faith in the God of Israel (Josh 2:9–11). At no point is Rahab portrayed as behaving in a way that reflects an immoral or dishonest life. On the contrary, her initiative saves not only her life but that of her entire family.

3. The ideal place for spies

The Israelite spies arrive directly at her house, which would make little sense if she were a known prostitute. But if Rahab ran an inn, that would explain why foreign travelers could come and go from her house without arousing suspicion. Furthermore, her house was located within the city wall (Josh 2:15), a strategic location, typical for establishments that offered lodging and easy exit for those who did not want to be seen.

4. Linen on the roof: another important key

Joshua 2:6 says:

“But she had brought them up onto the roof and hidden them among the linen bags she had placed on the roof.”

Linen was a valuable raw material used to make bedding, sheets, and mantles. It is significant that Rahab has so many flax slabs drying or stored on the rooftop, which is typical of ancient inns, where linens were washed and dried in the sun. This reinforces the idea that her house functioned as an inn or hostel, where she likely regularly washed linens for guests.

5. The king's treatment and his response

When the king of Jericho is informed of the spies' visit, he sends a message to Rahab demanding that she hand them over (Josh 2:3), but he does not punish or scorn her for her supposedly immoral life. This indicates that Rahab was a well-known and tolerated citizen, not an outcast.

6. Later testimonies in the Bible

Rahab is mentioned in the New Testament in Hebrews 11:31 and James 2:25 as an example of living faith and righteous action. Although in both cases she is called "Rahab the harlot," the focus is on her faith and obedience, not on condemnation.

Furthermore, the Gospel of Matthew (1:5) includes her in the genealogy of Jesus Christ, as the mother of Boaz and direct ancestor of the Messiah, which indicates a profound redemption and dignity.

Conclusion

Although the traditional translation presents Rahab as a harlot, an analysis of the context and the text suggests that she was more likely an innkeeper. Her house served typical innkeeping functions: located in the wall, frequented by travelers, with linen drying on the roof and washed sheets.

Rahab's behavior—her faith, courage, and wisdom—is worthy of honor. What may have been misunderstood or stigmatized by later translations or cultural associations must be reinterpreted based on what the text truly depicts: a key woman in God's plans.

Linguistic appendix: What does "zoná" really mean?

The Hebrew term used to describe Rahab is "zonah" (זוֹנָה), derived from the root zanah (זָנָה), which occurs frequently in the Old Testament. It is traditionally translated as "harlot" or "prostitute," since this root implies sexual conduct outside of marriage, and in many passages it is associated with literal or spiritual prostitution (idolatry).

However, some scholars point out that zanáh, in its most primitive sense, may be related to the idea of being "satiated" or "overfed," which led to translations such as Strong's Concordance, which defines it as "a primitive root (highly fed and therefore wanton)." This suggests a connotation of unbridledness due to excess of resources or independence.

Although Hebrew has specific roots for trade, such as sachar (סָחַר) for "to traffic" or qanah (קָנָה) for "to buy," zanah is not used to describe trade in the literal sense. However, in ancient Near Eastern cultures, women who ran establishments open to the public, such as lodging houses, were socially vulnerable to negative labels. Their economic independence, interaction with outside men, and their autonomy might be enough to earn them the pejorative label "zonah."

In Rahab's case, several elements suggest that she was likely an innkeeper: the presence of linen on her roof (Joshua 2:6), the location of her house on the wall, and the fact that she offered lodging without any hint of sexual or immoral activity. Thus, the term "zonah" may have reflected a prejudicial cultural perception rather than an accurate moral or professional description.

This appendix helps us understand that the characterization of Rahab as a "harlot" must be read with discernment, considering both the Hebrew language and the social context of her time.

Like traffic signs, which are actually hieroglyphs or pictograms, the universal language, because they can be understood just by looking at them, regardless of the language. A picture depicting a hostel is easily understood.