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

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

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 counted to him as righteousness.”

for in Christ Jesus you are all sons of God, through faith.For as many of you as were baptized into Christ have put on Christ.There is neither Jew nor Greek, there is neither slave nor free, there is no male and female, for you are all one in Christ Jesus.

so that in Christ Jesus the blessing of Abraham might come to the Gentiles, so that we might receive the promised Spirit through faith.

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

he says:“ It is too light a thing that you should be my servant to raise up the tribes of Jacob and to bring back the preserved of Israel; I will make you as a light for the nations, that my salvation may reach to the end of the earth.”

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, bestowing his riches on all who call on him.For“ everyone who calls on the name of the Lord will be saved.”

Therefore remember that at one time you Gentiles in the flesh, called“ the uncircumcision” by what is called the circumcision, which is made in the flesh by hands—remember that you were at that time separated from Christ, alienated from the commonwealth of Israel and strangers to the covenants of promise, having no hope and without God in the world.But now in Christ Jesus you who once were far off have been brought near by the blood of Christ.

in order to make known the riches of his glory for vessels of mercy, which he has prepared beforehand for glory—even us whom he has called, not from the Jews only but also from the Gentiles?

To me, though I am the very least of all the saints, this grace was given, to preach to the Gentiles the unsearchable riches of Christ,

For I tell you that Christ became a servant to the circumcised to show God’s truthfulness, in order to confirm the promises given to the patriarchs,and in order that the Gentiles might glorify God for his mercy. As it is written,“ Therefore I will praise you among the Gentiles, and sing to your name.”And again it is said,“ Rejoice, O Gentiles, with his people.”And again,“ Praise the Lord, all you Gentiles, and let all the peoples extol him.”And again Isaiah says,“ The root of Jesse will come, even he who arises to rule the Gentiles; in him will the Gentiles hope.”May the God of hope fill you with all joy and peace in believing, so that by the power of the Holy Spirit you may abound in hope.I myself am satisfied about you, my brothers, that you yourselves are full of goodness, filled with all knowledge and able to instruct one another.But on some points I have written to you very boldly by way of reminder, because of the grace given me by Godto be a minister of Christ Jesus to the Gentiles in the priestly service of the gospel of God, so that the offering of the Gentiles may be acceptable, sanctified by the Holy Spirit.In Christ Jesus, then, I have reason to be proud of my work for God.For I will not venture to speak of anything except what Christ has accomplished through me to bring the Gentiles to obedience— by word and deed,by the power of signs and wonders, by the power of the Spirit of God— so that from Jerusalem and all the way around to Illyricum I have fulfilled the ministry of the gospel of Christ;

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

Here there is not Greek and Jew, circumcised and uncircumcised, barbarian, Scythian, slave, free; but Christ is all, and in all.