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Likewise also, was not Rahab the harlot justified by works when she had received the messengers and had 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?
In the same way, was Rahab the prostitute not justified by works too, when she received the [Hebrew] spies as guests and protected them, and sent them away [to escape] by a different route?
So also with Rahab the harlot—was she not shown to be justified (pronounced righteous before God) by [good] deeds when she took in the scouts (spies) and sent them away 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?
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, wasn’t Rahab the prostitute shown to be righteous when she received the messengers as her guests and then sent them on by another road?
Likewise, wasn’t Rachav the prostitute also declared righteous because of actions when she welcomed the messengers and sent them out by another route?
For example, Rahab had been a prostitute. But she pleased God when she welcomed the spies and sent them home by another way.
But was not in like manner also Rahab the harlot justified on the principle of works, when she had received the messengers and put [them] forth by another way?
And likewise also Rahab the prostitute— was she not declared-righteous by works, having received the messengers and sent-them-out by a different way?
And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers, and sending them out another way?
Another example is Rahab. She was a prostitute, but she was made right with God by something she did. She helped those who were spying for God’s people. She welcomed them into her home and helped them escape by a different road.
It was the same with Rahab, long ago. She was a prostitute. She helped some of God's people who came to her house. She kept them safe from their enemies and she sent them away again by a different road. Because she did those good things, God accepted her as right with himself.
In the same way also, wasn’t Rahab the prostitute shown to be righteous by works when she welcomed the spies and sent them out another way?
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?
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?
·Another example is Rahab, the prostitute, who was ·made right with God [justified] by ·something she did [works]. She welcomed the ·spies [L messengers; envoys] into her home and ·helped them escape [L sent them out] by a different road [Josh. 2; C she is named in Jesus’ genealogy (Matt. 1:5), and in Heb. 11:31 as a hero of the faith].
Likewise also was not Rahab the harlot justified through works, when she had received the messengers, and sent them out another way?
The same is true of the prostitute Rahab who welcomed the spies and sent them away on another road. She received God’s approval because of what she did.
It was the same with the prostitute Rahab. She was put right with God through her actions, by welcoming the Israelite spies and helping them to escape by a different road.
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?
Another example is Rahab, who was a prostitute. But she was made right with God by something she did: She helped the spies for God’s people. She welcomed them into her home and helped them escape by a different road.
Likewise, Rahab the prostitute was justified through actions when she welcomed the messengers and sent them away on a different road, wasn’t she?
A man is justified before God by what he does as well as by what he believes. Rahab who was a prostitute and a foreigner has been quoted as an example of faith, yet surely it was her action that pleased God, when she welcomed Joshua’s reconnoitring party and got them safely back by a different route.
Likewise also was not Rahab the harlot justified by works, when she received the messengers and sent them out another way?
Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
Likewise also was not Rahab the harlot justified by works, when she had received the messengers, and had sent them out another way?
And in the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?
And likewise was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by a different route?
Rahab, the prostitute, is another example of this. She was saved because of what she did when she hid those messengers and sent them safely away by a different road.
The same with Rahab, the Jericho harlot. Wasn’t her action in hiding God’s spies and helping them escape—that seamless unity of believing and doing—what counted with God? The very moment you separate body and spirit, you end up with a corpse. Separate faith and works and you get the same thing: a corpse.
Likewise, was not Rahab the prostitute justified by works when she received the messengers and sent them out another way?
And in the same way was not also Rahab the harlot justified by works when she took in the spies and sent them out by another way?
The same is true of the prostitute Rahab who welcomed the spies and sent them away on another road. She received God’s approval because of what she did.
And in the same way, was not Rahab the harlot also justified by works when she welcomed the messengers and sent 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?
In the same way, was not Rahab the harlot also justified by works when she received the messengers and sent them out by another way?
Likewise, Rahab the prostitute, was she not also justified by works when she welcomed the messengers and sent them away by a different road?
Another example is Rahab, a prostitute, who was made right with God by something she did. She welcomed the spies into her home and helped them escape by a different road.
And similarly, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another way?
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.
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?
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?
Likewise, was not Rahab the harlot also justified by works when she received the messengers and sent them out another way?
The same was true with Rahab, the woman who sold the use of her body. She became right with God by what she did in helping the men who had been sent to look through the country and sent them away by another road.
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.
Likewise also, was not Rahab the harlot justified through works when she received the messengers and sent them out another way?
Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road?
Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road?
Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road?
Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road?
In the same way, wasn’t Rahab the prostitute justified by works when she gave shelter to the spies and sent them off by another road?
And likewise also Rachav the Zonah—was she not made YITZDAK IM HASHEM from Ma’asim, having received the messengers and having sent them out a different way?
Likewise, was not Rahab the harlot also justified through works when she had received the messengers and sent them out another way?
And in the same way was not also Rahab the harlot justified by works when she received the messengers and sent them out another way?
And in the same way was not also Rahab the harlot justified by works when she received the messengers and sent them out another way?
And likewise, wasn’t Rahab the prostitute also proved righteous by works when she welcomed the messengers and sent them out another way?
Even Rahab the prostitute was made right with God by hiding the spies and aiding in their escape.
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?
Rahab was a bad woman. But in the same way God called her a good woman because of something she did. She took the men into her house and then let them go out another way.
In like manner, whether also Rahab, the whore, was not justified of works, and received the messengers, and sent them out by another way?
and in like manner also Rahab the harlot -- was she not out of works declared righteous, having received the messengers, and by another way having sent forth?
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