妓拉合納使者、俾由他路而歸、非亦由行而稱義乎、

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、

妓喇合納使者、示以他途而歸、非以行明義乎、

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?

妓拉合有信、以平安接偵者、故不與不信者偕亡、

嫩之子約書亞由什亭遣二偵者、曰、往窺探斯地及耶利哥、二人遂往入妓家而宿、妓名拉哈、

婦將二人匿之、遂曰、果有人至我所、我未知從何來、

撒們娶拉哈氏生波阿斯、波阿斯娶路得氏生俄備得、俄備得生耶西、

於是婦以繩縋二人由牖而下、蓋其室在城垣、居於城垣上、

凡出爾家門往外者、若遇害、死由自取、死由自取原文作其血必歸于其首我儕無辜、惟與爾在家者、有人害之、罪則歸我、罪則歸我原文作其血必歸我之首若爾洩我斯事、則爾使我所發之誓、與我無涉、婦曰、可如爾言以行、遂遣之去、乃以紅繩繫於牖、

約書亞命昔窺探斯地之二人曰、爾入妓之室、攜其婦出、及凡所有、循爾向彼所誓之言、於是昔為偵者之二少年人遂往、以拉哈與其父母兄弟及凡所有並一切親屬、皆攜之出、置於以色列營外、以色列人以火燬城、與其中所有、惟金銀及銅鐵器皿、收於主殿之府庫、約書亞保全妓拉哈與其父家、及凡所有、緣曾匿約書亞所遣窺探耶利哥之使者、拉哈居以色列人中、至於今日、

此二者、誰遵父之旨、對曰、長子、耶穌曰、我誠告爾、稅吏與妓女必先爾入天主之國、

蓋拉哈引二人上屋之平頂、有麻秸堆於頂上、遂藏之於其中、

或有人言、爾有信、我有行、請由爾之行、示我以爾之信、我將示爾以我之信由我之行、或作或有人言爾有信我有行請以爾無行之信示我我將示爾以我之信由我之行

此城及凡其中所有、或歸主、或當滅、惟妓拉哈曾匿我所遣之使、可生存與其全家、

爾可見信乃助其行、且信由行而得全備也、