其素無割而守律者、不罪爾以文與割而干律者乎、

而且那本来未受割礼的，若能全守律法，岂不是要审判你这有仪文和割礼竟犯律法的人吗？

而且那本来未受割礼的，若能全守律法，岂不是要审判你这有仪文和割礼，竟违犯律法的人吗？

而且那本来未受割礼的，若能全守律法，岂不是要审判你这有仪文和割礼，竟违犯律法的人吗？

身体未受割礼却遵行律法的人，必审判你这有律法条文、受了割礼却违犯律法的人。

那本来没有受割礼却遵守律法的人，就要审判你这有仪文和割礼而犯律法的人。

并且，那生来没有受割礼却完全实行律法的人，对你这虽有律法条文和割礼却违犯律法的人，难道不是要施行审判吗？

而且那本來未受割禮的，若能全守律法，豈不是要審判你這有儀文和割禮竟犯律法的人嗎？

而且那本來未受割禮的，若能全守律法，豈不是要審判你這有儀文和割禮，竟違犯律法的人嗎？

而且那本來未受割禮的，若能全守律法，豈不是要審判你這有儀文和割禮，竟違犯律法的人嗎？

身體未受割禮卻遵行律法的人，必審判你這有律法條文、受了割禮卻違犯律法的人。

那本來沒有受割禮卻遵守律法的人，就要審判你這有儀文和割禮而犯律法的人。

而那生來沒受割禮、且能行盡律法的人、就要將你這憑着典籍和割禮去違犯律法的人定罪了。

並且，那生來沒有受割禮卻完全實行律法的人，對你這雖有律法條文和割禮卻違犯律法的人，難道不是要施行審判嗎？

其素無割禮而守法者、豈不罪爾、謂奉詔受割、而仍犯之耶、

其素無割禮、而守律法者、豈不罪爾有儀文受割禮、仍犯律法乎、

且彼未割而自然守法者、不將罪爾已割而犯成文之法乎？

The one who is not circumcised physically and yet obeys the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

Many are not circumcised physically, but they obey the law. They will prove that you are guilty. You are breaking the law, even though you have the written law and are circumcised.

Then he who is physically uncircumcised but keeps the law will condemn you who have the written code and circumcision but break the law.

In fact, uncircumcised Gentiles who keep God’s law will condemn you Jews who are circumcised and possess God’s law but don’t obey it.

A man who is physically uncircumcised, but who keeps the law, will judge you who are a lawbreaker in spite of having the letter of the law and circumcision.

And he who is physically uncircumcised, if he keeps the Law, will he not judge you who though having the letter of the Law and circumcision are a violator of the Law?

And will not the physically uncircumcised, if he fulfills the law, judge you who, even with your written code and circumcision, are a transgressor of the law?

and shall not the uncircumcision which is by nature, if it fulfil the law, judge thee, who with the letter and circumcision art a transgressor of the law?

A man who is physically uncircumcised, but who fulfills the law, will judge you who are a lawbreaker in spite of having the letter of the law and circumcision.

And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

And will not the physically uncircumcised man who keeps the law judge you who, despite the written code and circumcision, transgress the law?

Won’t the uncircumcision which is by nature, if it fulfills the law, judge you, who with the letter and circumcision are a transgressor of the law?

惟隱為猶太人者、誠猶太人、受於心之割、乃割也、在性靈不在儀文、其稱譽也、非由人、乃由上帝、

使我克供新約之役、非恃文、乃恃靈、蓋文致死、靈致生也、

使律之義成於我儕、即不依形軀而行、依神而行者也、

當鞫日尼尼微人、將與斯世同起而罪之、以其因約拿所宣而改悔、況在此有大於約拿者乎、當鞫日南方女王、將與斯世同起而罪之、以其來自地極、聽所羅門之哲言、況在此有大於所羅門者乎、

蓋全律一言以蔽之、曰愛鄰如己、

夫愛不為害於鄰、愛也者、律之盡也、○

勿意我來廢律、或先知也、我來非以廢之、乃以成之、我誠語汝、天地未廢、律之一點一畫必不廢、迨皆成焉、故廢此誡至微之一、又以是訓人者、在天國必謂之至微、惟遵行之、且以訓人者、在天國必謂之大也、我語汝、儻爾之義、無以尚乎士子法利賽人之義、斷不進於天國也、○

愚者之師、赤子之傅、於律中有知識真理之模範、

我儕以信而知諸世界乃由上帝之言而造、致所見者、非由可見者而成也、

主耶和華曰、我指己生而誓、爾妹所多瑪、及其眾女、未行爾暨眾女所行、爾妹所多瑪、與其眾女之罪、乃驕傲、飽食、安居、亦不濟助貧乏、且亦驕泰、行可惡之事於我前、我見此、則袪之、撒瑪利亞所犯之罪、未及爾之半、爾增可惡之事、較彼尤多、致爾姊妹、猶顯為義、爾論爾之姊妹、適自取辱、蓋爾所犯之罪、較彼尤為可惡、則彼猶義於爾、既使爾姊妹稱為義、爾當含羞抱愧、

耶穌曰、今姑許我、我儕亦如是以盡諸義、乃許之、

今於素所縛我之律、既脫之若死、致我之奉事、不以文之舊、而以神之新矣、○然則將何言耶、律豈罪乎、非也、非由律則我未嘗知罪、如律不言毋欲、則我不知欲、然罪乘機、由誡而動諸欲於我中、蓋無律罪乃死、

既廢之、舉大衛為王、為之證曰、我得耶西子大衛、其人愜我心、將悉行我旨也、