Egypt's Identification as Rahab in the Bible

The biblical term "Rahab" (Hebrew: Rahab) is used in two distinct ways in the Old Testament: as a personal name for a woman in Jericho and as a symbolic, poetic designation for Egypt ^{[1, 3, 4]}. While the personal name Rahab refers to the woman who aided the Israelite spies in Jericho (Joshua 2:1-7) and is noted in the genealogy of Christ (Matthew 1:5) ^{[3, 4]}, its application to Egypt carries a different connotation.

As a name for Egypt, "Rahab" signifies "fierceness, insolence, or pride" ^{[1, 2, 3]}. This usage appears in poetic and prophetic texts, notably in Psalms and Isaiah ^[1]. For instance, Psalm 87:4 states, "I will make mention of Rahab and Babylon as among those who know me" (ESV), where Rahab clearly refers to Egypt ^{[1, 3, 11]}. Similarly, Psalm 89:10 declares, "You crushed Rahab like a carcass; you scattered your enemies with your mighty arm" (ESV), which commentators interpret as a reference to God's defeat of Egypt, particularly during the Exodus ^{[1, 8]}. John Gill, in his commentary on Psalms, explicitly identifies Rahab in this context with Egypt and Pharaoh, noting that "Pharaoh the wicked" and his host were "broken to pieces at the Red sea" ^[8].

Isaiah also employs "Rahab" to refer to Egypt. In Isaiah 51:9, the prophet cries out, "Awake, awake, put on strength, O arm of the Lord; awake, as in the days of old, the generations of ancient times. Was it not you who cut Rahab in pieces, who pierced the dragon?" (ESV). Here, Rahab is paralleled with a "dragon" (tannin in Hebrew), which is understood as an emblem of Egypt or its king, Pharaoh, often depicted as a crocodile ^[7]. The Jamieson, Fausset & Brown commentary notes that "Rahab" is a "poetical name for Egypt" in this passage ^[7].

Another significant instance is Isaiah 30:7, which states, "For Egypt helpeth in vain, and to no purpose: therefore have I called her Rahab that sitteth still" (ASV) ^[5]. The King James Version translates this as "Therefore have I cried concerning this, Their strength is to sit still." The Hebrew word for "strength" here is rabah, which is linked to the designation for Egypt, implying its "haughty fierceness" ^[9]. The prophet Isaiah uses this name to underscore Egypt's ultimate inability to provide effective assistance to Judah against its enemies, despite its boasts ^{[9, 12]}. Tyndale House's commentary on Isaiah 30:7 explains that in ancient mythology, Rahab was a fearsome enemy of the gods, often depicted as a giant crocodile, and by calling Egypt "harmless," the prophet meant it would be of no help to Judah ^[12].

The use of "Rahab" for Egypt is primarily poetic and symbolic, emphasizing Egypt's pride and eventual subjugation by God ^{[1, 3, 11]}. This symbolic usage is distinct from the individual Rahab of Jericho, whose story is one of faith and deliverance ^{[4, 10]}. The two names, though spelled similarly in English transliteration, derive from different Hebrew roots or are used in different contexts to convey distinct meanings. Easton's Bible Dictionary notes that the Rahab of Jericho means "broad" or "large," while the Rahab referring to Egypt signifies "insolence" or "pride" ^[3]. Hitchcock's Bible Names also distinguishes the two, defining the Rahab associated with Egypt as "proud; quarrelsome" ^[2].

The book of Job also contains a reference that some commentators connect to this symbolic Rahab. Job 9:13 reads, "God will not turn back his anger; beneath him bowed the helpers of Rahab" (ESV). Keil & Delitzsch's commentary on Job interprets this verse as referring to God's supreme control, noting that "the helpers of Rahab stoop under Him," implying a cosmic or mythological power that even the mightiest forces (like those associated with Rahab/Egypt) cannot withstand ^[6]. This further reinforces the idea of Rahab as a formidable, yet ultimately subservient, entity in the face of divine power.

The identification of Egypt as Rahab highlights a theological theme: God's sovereignty over powerful nations. By referring to Egypt, a dominant ancient power, with a name signifying pride and fierceness, the biblical authors underscore that even the most arrogant and seemingly invincible entities are subject to God's judgment and control. This is particularly evident in passages like Psalm 89:10, which celebrates God's triumph over Rahab, recalling the Exodus event where God decisively defeated Pharaoh and his army ^[8]. The prophetic use in Isaiah serves as a warning against relying on human alliances (like with Egypt) rather than trusting in God ^{[5, 9]}.

Sources

Smith's Bible Dictionary “Smith's Bible Dictionary: Rahab — a poetical name of Egypt, (Psalms 89:10; Isaiah 51:9) signifying "fierceness, insolence, pride." Rahab, as a name of Egypt, occurs once only without reference to the exodus: this is in (Psalms 87:4) In (Isaiah 30:7) the name is alluded to.”
Hitchcock's Bible Names “Hitchcock's Bible Names: Rahab — proud; quarrelsome (applied to Egypt)”
Easton's Bible Dictionary “Easton's Bible Dictionary: Rahab — Insolence; pride, a poetical name applied to Egypt in Ps. 87:4; 89:10; Isa. 51:9, as "the proud one." Rahab, (Heb. Rahab; i.e., "broad," "large"). When the Hebrews were encamped at Shittim, in the "Arabah" or Jordan valley opposite Jericho, ready to cross the river, Joshua, as a final preparation, sent out two spies to "spy the land." After five days they returned, having swum across the river, which at this season, the month Abib, overflowed its banks from the melting of the snow on Lebanon. The spies reported how it had fared with them (Josh. 2:1-7). They h”
Smith's Bible Dictionary “Smith's Bible Dictionary: Rahab, Or Rachab — (wide), a celebrated woman of Jericho who received the spies sent by Joshua to spy out the land, hid them in her house from the pursuit of her countrymen, was saved with all her family when the Israelites sacked the city, and became the wife of Salmon and the ancestress of the Messiah. (Joshua 2:1; Matthew 1:5) (B.C. 1450.) She was a "harlot", and probably combined the trade of lodging-keeper for wayfaring men. Her reception of the spies, the artifice by which she concealed them from the king: their escape, and the saving of Rahab and her family at ”
Isaiah “Isaiah 30:7 (ASV) — For Egypt helpeth in vain, and to no purpose: therefore have I called her Rahab that sitteth still.”
Job (Lutheran) “Keil & Delitzsch on Job 9:11: 11 Behold, He goeth by me and I see not, And passeth by and I perceive Him not. 12 Behold, He taketh away, who will hold Him back? Who will say to Him: What doest Thou? 13 Eloah restraineth not His anger, The helpers of Rahab stoop under Him - 14 How much less that I should address Him, That I should choose the right words in answer to Him; 15 Because, though I were right, I could not answer, - To Him as my Judge I must make supplication. God works among men, as He works in nature, with a supreme control over all, invisibly, irresistibly, and is not responsible ”
Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 51:9: Impassioned prayer of the exiled Jews. ancient days-- (Psa 44:1). Rahab--poetical name for Egypt (see on Isa 30:7). dragon--Hebrew, tannin. The crocodile, an emblem of Egypt, as represented on coins struck after the conquest of Egypt by Augustus; or rather here, "its king," Pharaoh (see on Isa 27:1; Psa 74:13-14; Eze 32:2, Margin; Eze 29:3).”
Psalms (Baptist/Reformed) “John Gill on Psalms 89:9: Thou hast broken Rahab in pieces, as one that is slain,.... Or Egypt, as in Psa 87:4 or the Egyptians, and particularly Pharaoh their king; so the Targum explains it, "Rahab or the proud one, this is Pharaoh the wicked;'' who and his people were broken to pieces by the plagues that were brought upon them, especially when all their firstborn were slain; and he and his host were broke in pieces at the Red sea, and were seen by the Israelites on the shore, all dead men; and this was done as easily by the Lord, as one slain with the sword, as a dead carcass which has ”
Isaiah (Presbyterian) “Jamieson, Fausset & Brown on Isaiah 30:7: "Egypt is vanity, and to no purpose will they help" [G. V. SMITH]. strength--Hebrew, Rabah, a designation for Egypt (Isa 51:9; Psa 87:4), implying her haughty fierceness; translate, "Therefore I call her Arrogance that sitteth still." She who boasted of the help she would give, when it came to the test, sat still (Isa 36:6). English Version agrees with Isa 30:15; Isa 7:4.”
James (Presbyterian) “Jamieson, Fausset & Brown on James 2:25: It is clear from the nature of Rahab's act, that it is not quoted to prove justification by works as such. She believed assuredly what her other countrymen disbelieved, and this in the face of every improbability that an unwarlike few would conquer well-armed numbers. In this belief she hid the spies at the risk of her life. Hence Heb 11:31 names this as an example of faith, rather than of obedience. "By faith the harlot Rahab perished not with them that believed not." If an instance of obedience were wanting. Paul and James would hardly have quoted a w”
Psalms (Baptist/Reformed) “John Gill on Psalms 87:4: I will make mention of Rahab,.... Not of Rahab the harlot, as Jerom and others of the ancients (y) interpret it; for the letters of both words are not the same in Hebrew; though mention is made of her in the Gospel, and Gospel times, in the genealogy of Christ, and by two of the apostles, Mat 1:5, but of Egypt; and so the Targum interprets it, which is so called, as it is in Psa 89:10 either from the pride of its inhabitants, the word having in it the sense of pride and haughtiness, and these being naturally proud and haughty, as Philo (z) the Jew observes; or from so”
Isaiah (Protestant academic) “Tyndale House on Isaiah 30:7: 30:7 Harmless Dragon: In ancient mythology, Rahab was the enemy of the good gods and was depicted in fearsome terms, somewhat like a giant crocodile (see 27:1; 51:9; Job 41:1-34). By saying that Egypt was harmless, the prophet meant that it would be of no help to Judah.”

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