蓋此等飲食盥滌之規、僅屬外表儀式、舊時所設、而有待乎革新者也。

这些事，连那饮食和诸般洗濯的规矩，都不过是属肉体的条例，命定到振兴的时候为止。

这些事只不过是有关饮食和各种洁净的规矩，是属肉体的条例，它的功效是直到新次序的时期来到为止。

这些事只不过是有关饮食和各种洁净的规矩，是属肉体的条例，它的功效是直到新次序的时期来到为止。

因为这些不过是关于饮食和各样洁净礼仪的外在规条，等新秩序的时代一到，便不再有效了。

这些只是关于饮食和各样洁净的礼仪，是在“更新的时候”来到之前，为肉体立的规例。

因为这些只是关于饮食和各种洗净礼，是属肉体的规定，一直实施到更新的时候为止。

這些事，連那飲食和諸般洗濯的規矩，都不過是屬肉體的條例，命定到振興的時候為止。

這些事只不過是有關飲食和各種潔淨的規矩，是屬肉體的條例，它的功效是直到新次序的時期來到為止。

這些事只不過是有關飲食和各種潔淨的規矩，是屬肉體的條例，它的功效是直到新次序的時期來到為止。

因為這些不過是關於飲食和各樣潔淨禮儀的外在規條，等新秩序的時代一到，便不再有效了。

這些只是關於飲食和各樣潔淨的禮儀，是在“更新的時候”來到之前，為肉體立的規例。

只是關於飲食和幾樣不同的洗濯、不過是屬肉身的律例、制定着到改正時期為止罷了。

因為這些只是關於飲食和各種洗淨禮，是屬肉體的規定，一直實施到更新的時候為止。

夫禮也祭也、以及飲食盥濯、僅為形軀之儀、其設立也、乃待振興之時耳、○

故崇事者、心不安、亦有儀文、論食飲盥濯、為古所設、迄於振興之日則止、

俱為世俗世俗原文作肉體之儀文、與飲食及諸盥濯之規例、皆設立至振興之時乃止者也、

They are only a matter of food and drink and various ceremonial washings— external regulations applying until the time of the new order.

They deal only with food and drink and different kinds of special washings. They are rules people had to obey only until the new covenant came.

but deal only with food and drink and various washings, regulations for the body imposed until the time of reformation.

For that old system deals only with food and drink and various cleansing ceremonies— physical regulations that were in effect only until a better system could be established.

They are physical regulations and only deal with food, drink, and various washings imposed until the time of the new order.

since they relate only to food, drink, and various washings, regulations for the body imposed until a time of reformation.

concerned only with foods and drinks, various washings, and fleshly ordinances imposed until the time of reformation.

being only( with meats and drinks and divers washings) carnal ordinances, imposed until a time of reformation.

They are physical regulations and only deal with food, drink, and various washings imposed until the time of restoration.

[ Which stood] only in meats and drinks, and divers washings, and carnal ordinances, imposed[ on them] until the time of reformation.

They served only for matters of food and drink and various washings; they are external regulations imposed until the new order came.

being only( with meats and drinks and various washings) fleshly ordinances, imposed until a time of reformation.

其權源不在規定自然嗣續之律法、而在乎永生之德能、不已彰彰明乎

是故若有人以飲食、節期、新月、安息等事、訾議爾等、弗恤可也。

吾人之心、既已灑脫罪累矣；吾人之身、既已洗濯於潔水之中矣；則吾人尚可不以一片赤誠、沛然不疑、而親近天主乎？

曾悟天主聖道之盡善盡美、與夫新興時代之偉大、

爾等既與基督同死、而已灑然脫於世俗之蒙學矣、乃何又鰓鰓遵循人為之禁令、一若尚生於世俗之中耶？人之言曰：『此物不可觸也、此物不可食也、此物不可執也。』寧不知萬物終歸朽腐、正備人之一用乎。

莫使支離忘本之異端、搖奪爾之心魂。務宜建樹信心於聖寵之上；勿可拘泥於飲食之事、以此自囿者、未有獲益者也。

吾人亦然、方吾人之尚屬幼稚、亦受制於世俗之蒙學；時既成熟、天主乃遣其聖子、使之出於婦人之腹、而生於律法之下、

預定聖謨；時既成熟、乃予以實現、俾天地萬有、在基督之身、合為一體、而統於一尊。

除法令之障。於彼之身、本族外族融成一體、以作新人、以建和平。

且吾人所言之新興世界、天主亦未曾交付於天神之手。

聞聲曰：『伯鐸祿起！可宰而食之！』伯鐸祿曰：『主、不可、俗物不潔、我未嘗食也。』復有聲曰：『天主潔之、毋以為俗。』

今爾已識天主、抑且為天主所識矣、何又返於支離瑣碎之蒙學、抱殘守缺、而甘為之奴乎？

自市歸、非浴不食；其他繁禮褥節、如杯爵銅器床榻之洗濯、亦一一墨守成規。

關於悔罪自新、信仰天主、洗禮、覆手禮、死者復活、永遠審判等等教理、應無庸從新奠基

夫舊約固亦有其敬禮之儀式、與夫有形之聖所也。