Is this blessing only for the circumcised, then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness.

如此看来，这福是单加给那受割礼的人吗？不也是加给那未受割礼的人吗？因我们所说，亚伯拉罕的信，就算为他的义，

如此看来，这福只加给那受割礼的人吗？不也加给那未受割礼的人吗？我们说，因着信，就算亚伯拉罕为义。

如此看来，这福只加给那受割礼的人吗？不也加给那未受割礼的人吗？我们说，因着信，就算亚伯拉罕为义。

那么，这种福分只给受割礼的人吗？还是也给没有受割礼的人呢？因为我们说，亚伯拉罕信上帝，就被算为义人。

这样看来，那有福的人，是指受割礼的呢，还是也指没有受割礼的呢？因为我们说：“亚伯拉罕的信算为他的义。”

既然如此，这福份到底是只赐给那些受割礼的人，还是也赐给那些没有受割礼的人呢？我们说：“亚伯拉罕因着信，就被算为义了。”

如此看來，這福是單加給那受割禮的人嗎？不也是加給那未受割禮的人嗎？因我們所說，亞伯拉罕的信，就算為他的義，

如此看來，這福只加給那受割禮的人嗎？不也加給那未受割禮的人嗎？我們說，因着信，就算亞伯拉罕為義。

如此看來，這福只加給那受割禮的人嗎？不也加給那未受割禮的人嗎？我們說，因着信，就算亞伯拉罕為義。

那麼，這種福分只給受割禮的人嗎？還是也給沒有受割禮的人呢？因為我們說，亞伯拉罕信上帝，就被算為義人。

這樣看來，那有福的人，是指受割禮的呢，還是也指沒有受割禮的呢？因為我們說：“亞伯拉罕的信算為他的義。”

如此看來，這稱為有福、是指着受割禮的人呢？還是也指着沒受割禮的人呢？我們說：『亞伯拉罕的信是算為義。』

既然如此，這福份到底是只賜給那些受割禮的人，還是也賜給那些沒有受割禮的人呢？我們說：「亞伯拉罕因著信，就被算為義了。」

是福也、及於受割者乎、抑亦及於未受割者乎、蓋我所謂亞伯拉罕之信即以之為義也、

曰、其得此福也、受割禮者歟、抑未受割者歟、蓋曰、亞伯拉罕信、即其信稱為義矣、

此福加諸受割禮者乎、抑亦加諸未受割禮者乎、蓋已言亞伯拉罕之信視為義、

夫此之為福、豈限於割禮之族乎？抑兼被於未割者也。吾人既云亞伯漢因信而成義矣、

Is this blessedness only for the circumcised, or also for the uncircumcised? We have been saying that Abraham’s faith was credited to him as righteousness.

Is that blessing only for those who are circumcised? Or is it also for those who are not circumcised? We have been saying that God accepted Abraham’s faith. So his faith made him right with God.

Is this blessing then only for the circumcised, or also for the uncircumcised? For we say that faith was counted to Abraham as righteousness.

Now, is this blessing only for the Jews, or is it also for uncircumcised Gentiles? Well, we have been saying that Abraham was counted as righteous by God because of his faith.

Is this blessing then on the circumcised, or on the uncircumcised also? For we say,“ Faith was credited to Abraham as righteousness.”

Does this blessedness then come upon the circumcised only, or upon the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

Is this blessing then pronounced upon the circumcision, or upon the uncircumcision also? for we say, To Abraham his faith was reckoned for righteousness.

Is this blessing only for the circumcised, then? Or is it also for the uncircumcised? For we say, Faith was credited to Abraham for righteousness.

[ Cometh] this blessedness then upon the circumcision[ only], or upon the uncircumcision also? for we say that faith was reckoned to Abraham for righteousness.

Is this blessedness then for the circumcision or also for the uncircumcision? For we say,“ faith was credited to Abraham as righteousness.”

Is this blessing then pronounced on the circumcised, or on the uncircumcised also? For we say that faith was accounted to Abraham for righteousness.

For what does the Scripture say? Abraham believed God, and it was credited to him for righteousness.

for through faith you are all sons of God in Christ Jesus.For those of you who were baptized into Christ have been clothed with Christ.There is no Jew or Greek, slave or free, male and female; since you are all one in Christ Jesus.

The purpose was that the blessing of Abraham would come to the Gentiles by Christ Jesus, so that we could receive the promised Spirit through faith.

a light for revelation to the Gentiles and glory to your people Israel.

he says,“ It is not enough for you to be my servant raising up the tribes of Jacob and restoring the protected ones of Israel. I will also make you a light for the nations, to be my salvation to the ends of the earth.”

since there is no distinction between Jew and Greek, because the same Lord of all richly blesses all who call on him.For everyone who calls on the name of the Lord will be saved.

So, then, remember that at one time you were Gentiles in the flesh— called“ the uncircumcised” by those called“ the circumcised,” which is done in the flesh by human hands.At that time you were without Christ, excluded from the citizenship of Israel, and foreigners to the covenants of promise, without hope and without God in the world.But now in Christ Jesus, you who were far away have been brought near by the blood of Christ.

And what if he did this to make known the riches of his glory on objects of mercy that he prepared beforehand for glory—on us, the ones he also called, not only from the Jews but also from the Gentiles?

This grace was given to me— the least of all the saints— to proclaim to the Gentiles the incalculable riches of Christ,

For I say that Christ became a servant of the circumcised on behalf of God’s truth, to confirm the promises to the fathers,and so that Gentiles may glorify God for his mercy. As it is written, Therefore I will praise you among the Gentiles, and I will sing praise to your name.Again it says, Rejoice, you Gentiles, with his people!And again, Praise the Lord, all you Gentiles; let all the peoples praise him!And again, Isaiah says, The root of Jesse will appear, the one who rises to rule the Gentiles; the Gentiles will hope in him.Now may the God of hope fill you with all joy and peace as you believe so that you may overflow with hope by the power of the Holy Spirit.My brothers and sisters, I myself am convinced about you that you also are full of goodness, filled with all knowledge, and able to instruct one another.Nevertheless, I have written to remind you more boldly on some points because of the grace given me by Godto be a minister of Christ Jesus to the Gentiles, serving as a priest of the gospel of God. God’s purpose is that the Gentiles may be an acceptable offering, sanctified by the Holy Spirit.Therefore I have reason to boast in Christ Jesus regarding what pertains to God.For I would not dare say anything except what Christ has accomplished through me by word and deed for the obedience of the Gentiles,by the power of miraculous signs and wonders, and by the power of God’s Spirit. As a result, I have fully proclaimed the gospel of Christ from Jerusalem all the way around to Illyricum.

Or is God the God of Jews only? Is he not the God of Gentiles too? Yes, of Gentiles too,since there is one God who will justify the circumcised by faith and the uncircumcised through faith.

In Christ there is not Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, slave and free; but Christ is all and in all.