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George Lamsa Translation
James 2:25
Bible Study Resources
Concordances:
- Nave'sDictionaries:
- AmericanEncyclopedias:
- CondensedParallel Translations
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?
Likewise also, was not Rahab the harlot iustified by works, when she had receiued 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 also Rahab the prostitute justified by works when she received the messengers and sent them out by another way?
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?
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.
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?
In the same way, was not even Rahab the prostitute justified by her actions when she welcomed the messengers and sent them off on 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.
Likewise, wasn't Rachav the prostitute also declared righteous because of actions when she welcomed the messengers and sent them out by another route?
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?
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.
Likewise also was not Rahab the harlot iustified through workes, when she had receiued ye messengers, & sent them out another way?
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 likewise was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by a different route?
But in the same way Rahab the harlot was also justified out of works, having received the messengers, and sending them out by 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?
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, was not the righteousness of Rahab, the loose woman, judged by her works, when she took into her house those who were sent and let them go out by another way?
In like manner wasn't Rachav the prostitute also justified by works, in that she received the messengers, and sent them out another way?
Likewise, Rahab the prostitute was justified by works when she welcomed the messengersspies">[fn] and sent them away on a different road, wasn't she?Joshua 2:1; Hebrews 11:31;">[xr]
So also Rachab the harlot, was she not by works justified when she received the spies, and by another way sent them forth?
So also Rahab, the harlot, was not she justified by works, when she entertained the spies, and sent them forth by another way?
Lykewyse also, was not Rahab the harlot iustified through workes, when she had receaued 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 like manner wasn't Rahab the prostitute also justified by works, in that she received the messengers, and sent them out another way?
In like manner Rahab the harlot also was justified by works, having received the messengers and sent them out another way?
In the same way also was not the notorious sinner Rahab declared to be righteous because of her actions when she welcomed the spies and hurriedly helped them to escape another way?
In lijk maner, and whether also Raab, the hoore, was not iustified of werkis, and resseyuede the messangeris, and sente hem out bi anothir weie?
And in like manner wasn't also Rahab the prostitute justified by works, in that 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?
And similarly, was not Rahab the prostitute also justified by works when she welcomed 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?
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.
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.
Likewise, was not Rahab the prostitute also justified by works when she welcomed the messengers and sent them out by another road?
And, in like manner also, Rahab the harlot, Was it not, by works, she was declared righteous, when she gave welcome unto the messengers, and, by another way, urged them forth?
And in like manner also Rahab the harlot, was not she justified by works, receiving the messengers and sending 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?
Lyke wyse also was not Raab the harlot iustifyed thorow workes when she receaved the messengers and sent the out another waye?
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?
Likewise also was not Raab the harlot iustified thorow workes, when she receaued the messengers, and sent them out another waye?
was it not likewise for her actions, that Rahab, formerly a loose liver, was accounted as just, for having entertain'd the messengers of Joshuah, and dismiss'd them the securest way?
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.
Even Rahab the hooker was made right in the Boss's eyes because she helped out the Israelite spies and kept them safe.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
was: Joshua 2:1, Matthew 1:5
the harlot: Matthew 21:31
justified: James 2:18, James 2:22
when: Joshua 2:19-21, Joshua 6:17, Joshua 6:22-25, Hebrews 11:31
Reciprocal: Joshua 6:25 - because Song of Solomon 1:8 - go
Cross-References
And a river flowed out of Eden to water the garden; and from thence it divided and became into four heads.
The name of the first is Pishon; it is the one which encircles the whole land of Havilah, where there is gold;
Then the eyes of them both were opened, and they knew that they were naked; and they sewed fig leaves together, and made themselves aprons.
And when Moses saw that the people had sinned; (for Aaron had caused them to sin, and to leave a bad name behind them);
Yea, let none that trust in thee be ashamed; let the wicked be ashamed with their vanity.
Let me not be ashamed, O LORD; for I have called upon thee; let the wicked be ashamed, and let them be silent in the grave.
The makers of images are all of them vanity; and there is no profit in the works which they desire to make; the craftsmen who make them are witnesses, for they see not, nor hear, nor know.
Your nakedness shall be uncovered, yea, your shame shall be seen; I will execute vengeance upon you, and I will not meet you as a man.
Fear not, for you shall not be ashamed; neither shall you be rebuked, for you shall not be put to shame; you shall forget the shame of your youth and shall not remember the reproach of your widowhood any more.
Now they are ashamed because they had committed abomination, but the impudent are not ashamed at all, neither do they know what chastisement is; therefore they shall fall among them that fall; at the time that I visit them with punishment they shall be overthrown, says the LORD.
Gill's Notes on the Bible
Likewise also was not Rahab the harlot,....
:- justified by works; this woman was an instance of the grace of God in calling the chief of sinners, and was a true believer; and what she did, she did in faith, Hebrews 11:31 and her faith was shown by her works to be true and genuine; and it was manifest that she was a justified person. This instance is produced with the other, to show, that wherever there is true faith, whether in Jew or Gentile, in man or woman, in greater or lesser believers, or in such who have been greater or lesser sinners, there will be good works; and therefore that person is a vain man that talks and boasts of his faith, and depends upon it, and slights and rejects good works as unnecessary to be done.
When she had received the messengers: the spies that Joshua sent, into her house, with peace and safety:
and had sent them out another way; than they came in, even through the window upon the town wall, Joshua 2:1.
Barnes' Notes on the Bible
Likewise also was not Rahab the harlot justified by works? - In the same sense in which Abraham was, as explained above - showing by her act that her faith was genuine, and that it was not a mere cold and speculative assent to the truths of religion. Her act showed that she truly believed God. If that act had not been performed, the fact would have shown that her faith was not genuine, and she could not have been justified. God saw her faith as it was; he saw that it would produce acts of obedience, and he accepted her as righteous. The act which she performed was the public manifestation of her faith, the evidence that she was justified. See the case of Rahab fully explained in the notes at Hebrews 11:31. It may be observed here, that we are not to suppose that everything in the life and character of this woman is commended. She is commended for her faith, and for the fair expression of it; a faith which, as it induced her to receive the messengers of the true God, and to send them forth in peace, and as it led her to identify herself with the people of God, was also influential, we have every reason to suppose, in inducing her to abandon her former course of life. When we commend the faith of a man who has been a profane swearer, or an adulterer, or a robber, or a drunkard, we do not commend his former life, or give a sanction to it. We commend that which has induced him to abandon his evil course, and to turn to the ways of righteousness. The more evil his former course has been, the more wonderful, and the more worthy of commendation, is that faith by which he is reformed and saved.
Clarke's Notes on the Bible
Verse 25. Rahab the harlot — Joshua 2:1, c., and "Hebrews 11:31", &c. Rahab had the approbation due to genuine faith, which she actually possessed, and gave the fullest proof that she did so by her conduct. As justification signifies, not only the pardon of sin, but receiving the Divine approbation, James seems to use the word in this latter sense. God approved of them, because of their obedience to his will and he approves of no man who is not obedient.
