蓋外表之猶太人、非真猶太人；而形軀之割禮、非真割禮。

因为外面作犹太人的，不是真犹太人；外面肉身的割礼，也不是真割礼。

因为外表是犹太人的不是真犹太人；外表肉身的割礼也不是真割礼。

因为外表是犹太人的不是真犹太人；外表肉身的割礼也不是真割礼。

因为徒具外表的犹太人不是真正的犹太人，身体上的割礼也不是真正的割礼。

因为表面上作犹太人的并不是犹太人，在肉身上表面的割礼也不是割礼。

其实外表上做犹太人的，并不是犹太人；外表上、肉身上的割礼，也不是割礼。

因為外面作猶太人的，不是真猶太人；外面肉身的割禮，也不是真割禮。

因為外表是猶太人的不是真猶太人；外表肉身的割禮也不是真割禮。

因為外表是猶太人的不是真猶太人；外表肉身的割禮也不是真割禮。

因為徒具外表的猶太人不是真正的猶太人，身體上的割禮也不是真正的割禮。

因為表面上作猶太人的並不是猶太人，在肉身上表面的割禮也不是割禮。

因為外表上做猶太人的、並不是真的猶太人；外表上肉身上的割禮、也不是真的割禮。

其實外表上做猶太人的，並不是猶太人；外表上、肉身上的割禮，也不是割禮。

蓋顯為猶太人者、非猶太人、顯於身之割、非割也、

其明為猶太人者、非猶太人、其身明受割禮者、非受割、

蓋顯為猶太人者、非猶太人、於身顯受之割禮、非割禮、

A person is not a Jew who is one only outwardly, nor is circumcision merely outward and physical.

A person is not a Jew if they are a Jew only on the outside. And circumcision is more than just something done to the outside of a man’s body.

For no one is a Jew who is merely one outwardly, nor is circumcision outward and physical.

For you are not a true Jew just because you were born of Jewish parents or because you have gone through the ceremony of circumcision.

For a person is not a Jew who is one outwardly, and true circumcision is not something visible in the flesh.

For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh.

For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;

For he is not a Jew who is one outwardly; neither is that circumcision which is outward in the flesh:

For a person is not a Jew who is one outwardly, and true circumcision is not something visible in the flesh.

For he is not a Jew, which is one outwardly; neither[ is that] circumcision, which is outward in the flesh:

For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh,

For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh;

總之、割禮無足貴、不割亦無足貴；惟恃再造之功、變化氣質、為足貴耳。

毋思吾輩有亞伯漢為我祖先；蓋吾語爾、天主全能、即欲化此頑石為亞伯漢之子孫、亦易如反掌耳。

爾之憂患、爾之窮乏、吾所知也。雖然、爾實貧而富者也！彼自名為義塞人而非義塞人、實屬沙殫之黨羽者、謗爾誣爾、吾亦知之。

然則天主果食其言矣乎？無是理也！蓋出自義塞者、非必盡為義塞人；而亞伯漢之苗裔、亦非必盡為其子女。經云：『惟依灑格所生、乃得稱為汝裔。』於此可見天主之子女、不以血統為據、而惟恩諾是憑。

試問其若之何而成義耶？在受割之後乎？抑在受割之前乎？曰：不在受割之後、而在受割之前也。其受割之儀式、不過為因信成義之印證、而其信德則於未割之時、固已全具矣。因是亞伯漢乃為未受割而因信成義者之父、亦為既受割而能踵效其未割時所具之信德者之父也。

予亦知爾為亞伯漢之子孫、顧爾仍欲置予於死、以爾心中不容吾道故。凡予所言、乃所見於吾父者；凡爾所行、乃所見於爾父者也。』彼等應曰：『吾父亞伯漢也。』耶穌曰：『苟為亞伯漢之後、則應為亞伯漢之所為矣。

此事實為洗禮之前影。洗禮者爾曹之所由濟渡也。非滌肉身之垢穢、乃憑耶穌基督之復活、而致良心之純潔、以事天主。

耶穌見納大那來訪、指之曰：『此誠義塞人、心無詭譎者！』

天主待吾族。恩遇豈云薄。但能抱精一。莫不承優渥。

倘爾擁有猶太人之名、以法為恃、以天主為誇、