且彼未割而自然守法者、不將罪爾已割而犯成文之法乎？

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？

其素無割而守律者、不罪爾以文與割而干律者乎、

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、

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?

惟內心為猶太人、真為猶太人；心靈之割禮、真為割禮。蓋割禮在精神、而不在形式、在取悅於天主、而不在苟合於人耳。

不寧惟是、使吾儕足以任新約之役者、亦惟天主而已。此約也、非本乎文字、乃本乎聖神。蓋文字乃肅殺之具、而聖神則生命之源也。

所望吾人不復從欲而從神、庶幾律法之正義、得以成全於吾人之身。

審判之時、尼尼衛人必將起而定斯代之罪；蓋彼等猶因若納之訓、而起悔悟；顧在斯有大於若納者焉。審判之時、南國之后亦將起而定斯代之罪；蓋彼不遠千里而來、以聆所羅門之哲言；顧在斯有大於所羅門者焉。

蓋全部律法、一言以蔽之、曰：「愛鄰如己。」

苟志於愛人矣、無惡也。此法律之所以成於愛德也。

勿以我來為廢律法、或先知之言、我來非為破壞、實為玉成。吾實語爾、天地未逝、律中無一點一畫可以廢棄、以迨諸事之成。是故人若違犯一至微之誡命、且以此教人者、天國中必小之。惟篤踐誡命、而又能以此教人者、在天國中乃稱為大。蓋吾語爾、苟爾之仁義、無以尚乎經生與法利塞人者、爾必不得進天國也。

愚者之師、童蒙之傅、以為一切真知妙識、皆備於法矣；

吾人之了悟宇宙為天主命名之所締造、而有形出於無形者、憑信德也。

耶穌應曰：『茲姑許之、聊以盡義。』如望乃許之。

今則吾人既死於曩時所受之束縛乃得灑然脫於律法之權下；是宜以自由自在之精神、昭事天主、不當再拘泥於文字之陳跡矣。於此吾人更有何說？將謂法即罪乎？無是理也！法非罪、乃所以燭吾之罪耳。法若不曰「毋淫、」則吾將不知淫之為淫矣。雖然、罪乃乘虛而入、即因其誡命而攪亂吾心、於以引起諸般淫慾。故無法則罪亦不至如此活躍耳。

掃羅既廢、大維繼立；天主為之證曰：「耶西子大維者深得吾心、必悉行吾旨。」