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Joshua 6:22
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20 So the people shouted when the priests blew the trumpets. And it happened when the people heard the sound of the trumpet, and the people shouted with a great shout, that athe wall fell down flat. Then the people went up into the city, every man straight before him, and they took the city.  
21 And they autterly destroyed all that was in the city, both man and woman, young and old, ox and sheep and donkey, with the edge of the sword.  
22 But Joshua had said to the two men who had spied out the country, “Go into the harlot’s house, and from there bring out the woman and all that she has, aas you swore to her.”  
23 And the young men who had been spies went in and brought out Rahab, aher father, her mother, her brothers, and all that she had. So they brought out all her relatives and left them outside the camp of Israel.  
24 But they burned the city and all that was in it with fire. Only the silver and gold, and the vessels of bronze and iron, they put into the treasury of the house of the Lord.
25 And Joshua spared Rahab the harlot, her father’s household, and all that she had. So ashe dwells in Israel to this day, because she hid the messengers whom Joshua sent to spy out Jericho.  
Book Notes:
Jamieson, Fausset, and Brown Book Notes

Joshua

JOSHUA. The title of this book is derived from the pious and valiant leader whose achievements it relates and who is commonly supposed to have been its author. The objections to this idea are founded chiefly on the clause, "unto this day," which occurs several times (Joshua 4:9; Joshua 6:25; Joshua 8:28). But this, at least in the case of Rahab, is no valid reason for rejecting the idea of his authorship; for assuming what is most probable, that this book was composed toward the close of Joshua's long career, or compiled from written documents left by him, Rahab might have been still alive. A more simple and satisfactory way of accounting for the frequent insertion of the clause, "unto this day," is the opinion that it was a comment introduced by Ezra, when revising the sacred canon; and this difficulty being removed, the direct proofs of the book having been produced by a witness of the transactions related in it, the strong and vivid descriptions of the passing scenes, and the use of the words "we" and "us," (Joshua 5:1-6), viewed in connection with the fact, that, after his farewell address to the people, Joshua "wrote these words in the book of the law of God" [Joshua 24:26] —all afford strong presumptive proof that the entire book was the work of that eminent individual. Its inspiration and canonical authority are fully established by the repeated testimonies of other Scripture writers (compare Joshua 6:26 with I Kings 16:34; compare Joshua 10:13 with Habakkuk 3:11; Joshua 3:14 with Acts 7:45; Joshua 6:17-23 with Hebrews 11:30; Joshua 2:1-24 with James 2:25; Psalms 44:2; Psalms 68:12-14; Psalms 78:54-55). As a narrative of God's faithfulness in giving the Israelites possession of the promised land, this history is most valuable, and bears the same character as a sequel to the Pentateuch, that the Acts of the Apostles do to the Gospels.

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