妓喇合納使者、示以他途而歸、非以行明義乎、

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？

如妓喇合納使者、使出他途、非亦由行見義乎、

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?

妓喇合有信、接偵者以平康、故不與不信者偕亡、

嫩之子約書亞由失亭私遣二偵、曰、爾往哉、窺察斯土、及耶利歌。二偵遂往、入妓室而宿焉、妓名喇合。

喇合既匿二人、則曰、有人至我、不知何自、

撒門娶喇合氏生波士、波士娶路得氏生阿伯、阿伯生耶西、

喇合居室、附於邑垣、故以索縋二人、由牖而下、

如有一人出於門外而死、則由自取、我無辜焉、惟與爾在家者、有人擊之、則罪歸我。如以我所為、普告於眾、則爾使我所發之誓我不恪守。喇合曰、可如爾言以行。遂遣之去、即以絳索繫於牖。

約書亞告二偵者曰、入妓之室、取其人出、與凡所有、循爾所誓之言。偵者入、取喇合、及父母兄弟親戚、與凡所有、置之城外、居以色列族營壘。以色列族燬其城、惟金銀銅鐵諸器、貯於耶和華府庫。約書亞因妓喇合曾匿所遣窺察耶利哥之使、故特救之、及其眷聚、使居以色列族中、至於今日。○

爾意何如、二者、孰遵父旨乎、曰、長子、耶穌曰、我誠告爾、稅吏娼妓、先爾入上帝國矣、

蓋喇合引二人至屋上、有胡麻梗臚陳於彼、即藏其中。

人言爾惟信主、善則行善、爾若無行、焉能以信示我、吾既有行、將以我信示爾、

必以城邑、及其所有、獻耶和華、而盡滅之、惟妓喇合、曾匿我使、故彼與全家、可存其生、

厥行即信之功效、而信以之全備、