如妓喇合納使者、使出他途、非亦由行見義乎、

妓女喇合接待使者，又放他们从别的路上出去，不也是一样因行为称义吗？

同样，妓女喇合接待使者，又放他们从另一条路出去，不也是因行为称义吗？

同样，妓女喇合接待使者，又放他们从另一条路出去，不也是因行为称义吗？

还有妓女喇合，她收留使者，把他们藏在家里，又送他们从别的路逃生，不也是因行为而被称为义人吗？

照样，妓女喇合接待了探子，又从另一条路把他们送走，不也是因行为称义吗？

同样，妓女瑞荷接待了那些使者，又从另一条路把他们送走，难道不也是本于行为被称为义吗？

妓女喇合接待使者，又放他們從別的路上出去，不也是一樣因行為稱義嗎？

同樣，妓女喇合接待使者，又放他們從另一條路出去，不也是因行為稱義嗎？

同樣，妓女喇合接待使者，又放他們從另一條路出去，不也是因行為稱義嗎？

還有妓女喇合，她收留使者，把他們藏在家裡，又送他們從別的路逃生，不也是因行為而被稱為義人嗎？

照樣，妓女喇合接待了探子，又從另一條路把他們送走，不也是因行為稱義嗎？

廟妓喇合也是這樣。她招待了使者，又從別條路上給送出去，不也是由於行為得稱為義麼？

同樣，妓女瑞荷接待了那些使者，又從另一條路把他們送走，難道不也是本於行為被稱為義嗎？

妓喇合納使者、示以他途而歸、非以行明義乎、

妓拉合納使者、俾由他路而歸、非亦由行而稱義乎、

再如花娘拉哈收留使者、示以改道而歸；寧非以行見義乎？

In the same way, was not even Rahab the prostitute considered righteous for what she did when she gave lodging to the spies and sent them off in a different direction?

Didn’t God consider even Rahab the prostitute to be right with him? That’s because of what she did for the spies. She gave them a place to stay. Then she sent them off in a different direction.

And in the same way was not also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?

Rahab the prostitute is another example. She was shown to be right with God by her actions when she hid those messengers and sent them safely away by a different road.

In the same way, wasn’t Rahab the prostitute also justified by works in receiving the messengers and sending them out by a different route?

In the same way, was Rahab the prostitute not justified by works also when she received the messengers and sent them out by another way?

Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?

And in like manner was not also Rahab the harlot justified by works, in that she received the messengers, and sent them out another way?

And in the same way, wasn’t Rahab the prostitute also justified by works when she received the messengers and sent them out by a different route?

Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent[ them] out another way?

And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way?

In the same way, wasn’t Rahab the prostitute also justified by works, in that she received the messengers and sent them out another way?

娼妓喇合以信、而和平接納偵者、故不與不順者偕亡、

嫩之子約書亞由什亭潛遣二諜、曰、往窺其地及耶利哥、二人遂往、入宿妓室、妓名喇合、

婦匿二人、則曰、其人誠至此、我不知其奚自、

撒門由喇合氏生波阿斯、波阿斯由路得氏生俄備得、俄備得生耶西、

婦之居室、在於城垣、遂以繩縋二人、由牖而下、

凡出爾門、入衢遇害、血歸其首、我則無辜、惟偕居爾家者、有人害之、血歸我首、如洩我事、則爾使我所發之誓、與我無與、曰、可如爾言以行、遂遣之去、以絳繩繫於牖、

約書亞命窺地之二人曰、入妓之室、以婦及其所有、攜之而出、循爾所誓、少年二諜遂入、以喇合、與其父母兄弟、及凡所有、並其親屬、攜之而出、置以色列營外、眾以火燬其城、暨其中所有、惟金銀及銅鐵諸器、置於耶和華室之庫、約書亞因妓喇合曾匿所遣窺耶利哥之使、故生存之、與其父家、及凡所有、使居以色列中、至於今日、

二者孰遵父旨乎、曰、長子、耶穌曰、我誠語汝、稅吏娼妓、先爾入上帝國矣、

婦已引之陟屋巔、以所陳麻稭藏之、

或謂爾有信、我有行、爾其以行外之信示我、我則由我之行以信示爾、

城暨所有、必歸耶和華以滅之、惟妓喇合、及其全家、可俾生存、以其曾匿我儕所遣之使也、

可見其信與行同工、且信由行而成全、