未聽其言、不識其所為、而鞫之、豈我律乎、

“不先听本人的口供，不知道他所做的事，难道我们的律法还定他的罪吗？”

“不先听本人的口供，查明他所做的事，难道我们的律法还定他的罪吗？”

“不先听本人的口供，查明他所做的事，难道我们的律法还定他的罪吗？”

“难道不听被告申辩，不查明事实真相，我们的律法就定祂的罪吗？”

“如果不先听取他本人的口供，查明他所作的事，我们的律法怎能把他定罪呢？”

“如果不先听本人的口供，并且了解他做了什么，我们的律法就定不了他的罪，难道不是吗？”

「不先聽本人的口供，不知道他所做的事，難道我們的律法還定他的罪嗎？」

「不先聽本人的口供，查明他所做的事，難道我們的律法還定他的罪嗎？」

「不先聽本人的口供，查明他所做的事，難道我們的律法還定他的罪嗎？」

「難道不聽被告申辯，不查明事實真相，我們的律法就定祂的罪嗎？」

“如果不先聽取他本人的口供，查明他所作的事，我們的律法怎能把他定罪呢？”

『若不先聽聽他本人的口供，而知道他所作的是甚麼事，難道我們的律法還定人的罪麼？』

「如果不先聽本人的口供，並且了解他做了什麼，我們的律法就定不了他的罪，難道不是嗎？」

未聽訟、不識其所為、我律豈罪之、

未究詰人、不識其所為、我律法豈罪之乎、

『未先聽訟、一究其所行、吾法豈能遽加以罪乎？』

“ Does our law condemn a man without first hearing him to find out what he has been doing?”

“ Does our law find a man guilty without hearing him first? Doesn’t it want to find out what he is doing?”

“ Does our law judge a man without first giving him a hearing and learning what he does?”

“ Is it legal to convict a man before he is given a hearing?” he asked.

“ Our law doesn’t judge a man before it hears from him and knows what he’s doing, does it?”

“ Our Law does not judge the person unless it first hears from him and knows what he is doing, does it?”

“ Does our law judge a man before it hears him and knows what he is doing?”

Doth our law judge a man, except it first hear from himself and know what he doeth?

“ Our law doesn’t judge a man before it hears from him and knows what he’s doing, does it?”

Doth our law judge[ any] man, before it hear him, and know what he doeth?

“ Our law doesn’t condemn a man unless it first hears from him and learns what he is doing, does it?”

“ Does our law judge a man, unless it first hears from him personally and knows what he does?”

未聽而先應、乃愚乃辱、

保羅曰、粉飾之牆乎、上帝將擊爾、爾坐其位、依律鞫我、乃違律命繫我乎、

鞫時、毋行偏視、無論貴賤、必聽其詞、不可畏人、蓋鞫事屬上帝也、事遇難斷、則呈我聽之、

如爾邑中有訟事、為流血、為爭競、為鬥毆、爾所難鞫者、則當詣爾上帝耶和華所選之處、見利未人祭司、與在位之士師、而詢問之、彼必示爾如何判斷、在耶和華所選之處、凡其所示所教者、爾當遵行、彼所教之法律、所示之判斷、所諭之語言、爾必遵行、毋偏於左、毋偏於右、

人有所犯、無論何罪、證者惟一、毋聽之、必憑二三證者之言、以定其讞、如有妄證、起而罪人、訟者二人當就耶和華、立於當時之祭司士師前、士師詳察、其證果偽、欲害昆弟、則必以其所欲加諸昆弟者、加乎其身、以除惡於爾中、

當殺之人、必有二三人為證、則可殺、證人惟一、則不可、