Chapter 12
The example of Rahab
| 1 Διὰ πίστιν καὶ φιλοξενίαν ἐσώθη Ῥαὰβ ἡ πόρνη. | Because of her faith and hospitality Rahab the prostitute was saved. |
| 2 ἐκπεμφθέντων γὰρ ὑπὸ Ἰησοῦ τοῦ τοῦ Ναυὴ κατασκόπων εἰς τὴν Ἱεριχώ, ἔγνω ὁ βασιλεὺς τῆς γῆς, ὅτι ἥκασιν κατασκοπεῦσαι τὴν χώραν αὐτῶν, καὶ ἐξέπεμψεν ἄνδρας τοὺς συλλημψομένους αὐτούς, ὅπως συλλημφθέντες θανατωθῶσιν. | For after the spies were sent forth to Jericho by Joshua the son of Nun, the king of the land perceived that they had come to spy out their country, and sent forth men to seize them, that after being seized, they might be put to death. |
| 3 ἡ οὖν φιλόξενος Ῥαὰβ εἰσδεξαμένη αὐτοὺς ἔκρυψεν εἰς τὸ ὑπερῷον ὑπὸ τὴν λινοκαλάμην. | Then the hospitable Rahab welcomed them and hid them in the upper room under the flax stalks. |
| 4 ἐπισταθέντων δὲ τῶν παρὰ τοῦ βασιλέως καὶ λεγόντων· Πρὸς σὲ εἰσῆλθον οἱ κατάσκοποι τῆς γῆς ἡμῶν· ἐξάγαγε αὐτούς, ὁ γὰρ βασιλεὺς οὕτως κελεύει, ἥδε ἀπεκρίθη· Εἰσῆλθον μὲν οἱ ἄνδρες, οὓς ζητεῖτε, πρός με, ἀλλ' εὐθέως ἀπῆλθον καὶ πορεύονται τῇ ὁδῷ· ὑποδεικνύουσα αὐτοῖς ἐναλλάξ. |
And when the men of the king arrived and said, “The spies of our land came to you. Bring them out for so the king orders.” {Josh. 2:3} Then she answered, “Indeed, the men whom you seek, did come to me, but they left immediately and are travelling on their way” {Josh. 2:4-5}. And she pointed out to them the opposite road |
| 5 καὶ εἶπεν πρὸς τοὺς ἄνδρας· Γινώσκουσα γινώσκω ἐγώ, ὅτι κύριος ὁ θεὸς παραδίδωσιν ὑμῖν τὴν γῆν ταύτην· ὁ γὰρ φόβος καὶ ὁ τρόμος ὑμῶν ἐπέπεσεν τοῖς κατοικοῦσιν αὐτήν. ὡς ἐὰν οὖν γένηται λαβεῖν αὐτὴν ὑμᾶς, διασώσατέ με καὶ τὸν οἶκον τοῦ πατρός μου. | And she said unto the men, “While knowing, I know that the Lord your God is delivering this land to you; for the fear and the trembling of you fell upon the inhabitants of it. When therefore it will happen that you take it, save me and the household of my father.” |
| 6 καὶ εἶπαν αὐτῇ· Ἔσται οὕτως, ὡς ἐλάλησας ἡμῖν. ὡς ἐὰν οὖν γνῷς παραγινομένους ἡμᾶς, συνάξεις πάντας τοὺς σοὺς ὑπὸ τὸ στέγος σου, καὶ διασωθήσονται· ὅσοι γὰρ ἐὰν εὑρεθῶσιν ἔξω τῆς οἰκίας, ἀπολοῦνται. | And they said to her, “It will be just as you spoke to us. Therefore after learning that we are coming, gather all those of yours under your roof and they will be saved. For all those found outside the house will perish.” |
| 7 καὶ προσέθεντο αὐτῇ δοῦναι σημεῖον, ὅπως ἐκκρεμάσῃ ἐκ τοῦ οἴκου αὐτῆς κόκκινον, πρόδηλον ποιοῦντες, ὅτι διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις ἔσται πᾶσιν τοῖς πιστεύουσιν καὶ ἐλπίζουσιν ἐπὶ τὸν θεόν. | And they added, they gave her a sign, that she should hang some scarlet from her house to make it obvious that through the blood of the Lord there will be redemption for all who believe and hope in God. |
| 8 ὁρᾶτε, ἀγαπητοί, ὅτι οὐ μόνον πίστις, ἀλλὰ καὶ προφητεία ἐν τῇ γυναικὶ γέγονεν. | You see, dearly beloved, not only faith, but also prophecy, is found in the woman. |
Summary
In Chapter 12, Clement completes his triad of OT models of hospitality (Abraham, Lot, Rahab). He attributes Rahab’s salvation to her combination of faith (πίστις) and hospitality (φιλοξενία), drawing closely upon the narrative in Joshua 2 (LXX).
Crucially, Clement introduces a famous early Christian typological interpretation of the scarlet thread (κόκκινον): the red cord hung from Rahab’s window is not merely a tactical marker, but a prophetic sign (σημεῖον) pointing forward to redemption (λύτρωσις) through the blood of the Lord (αἷμα τοῦ κυρίου). By receiving the spies into her house (ὑπὸ τὸ στέγος) and gathering her family inside for safety, Rahab also prefigures the ecclesial household of God, outside of which there is no protection from judgment.
Significant Greek Expressions
Διὰ πίστιν καὶ φιλοξενίαν (On account of faith and hospitality): Repeats the exact conceptual pairing used for Abraham in Chapter 10 (10.7). Clement links Rahab directly with Hebrews 11:31 (πίστει Ῥαὰβ ἡ πόρνη... δεξαμένη τοὺς κατασκόπους) and James 2:25 (Ῥαὰβ ἡ πόρνη... ὑποδεξαμένη τοὺς ἀγγέλους), demonstrating how early sub-apostolic theology harmonized faith and active works of love.
ἡ φιλόξενος Ῥαὰβ (The hospitable Rahab): Clement applies the adjective philoxenos directly to Rahab, recasting a woman labeled a prostitute (pornē) as an exemplar of holy, welcoming openness to God’s servants.
Γινώσκουσα γινώσκω (I know assuredly / knowing I know): A classic Hebraic idiom (yadoa eda) preserved in the LXX (Joshua 2:9), expressing absolute spiritual certainty and prophetic insight regarding God’s ultimate victory.
συνάξεις πάντας... ὑπὸ τὸ στέγος σου (You shall gather all... under your roof): Emphasizes gathering into a single protected enclosure (stegos). Clement uses this spatial motif to underscore the necessity of ecclesial unity: remaining inside the house brings salvation (διασωθήσονται), while separating oneself outside leads to destruction (ἀπολοῦνται).
κόκκινον... διὰ τοῦ αἵματος τοῦ κυρίου λύτρωσις (A scarlet thread... redemption through the blood of the Lord): One of the earliest surviving patristic typological readings of the OT. The scarlet thread (kokkinon) is treated as a prophetic symbol (prophēteia) foretelling the blood of Christ shedding redemption (lytrōsis) for believers (cf. Justin Martyr, Dialogue with Trypho 111).
οὐ μόνον πίστις, ἀλλὰ καὶ προφητεία (Not only faith, but also prophecy): Clement elevates Rahab’s status: her act was not merely moral or hospitable, but an inspired prophetic action that foresaw the Gospel scheme of salvation.