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、

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、

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 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.

經何云、亞伯拉罕信天主、天主即視此為亞伯拉罕之義、

蓋爾曹由信基督耶穌、皆為天主之子、因凡受洗禮以歸基督者、皆衣基督也、無分猶太人與希拉人、自主者與為奴者、男與女、蓋爾在基督耶穌、皆一也、

使亞伯拉罕之福、因基督耶穌、臨及異邦人、致我儕由信而受所許之聖神、

為光照異邦之人、亦為主以色列民之榮、

猶太人、希拉人、悉無區別、同有一主、其洪恩賜凡籲之者、經云、凡籲主名者、必得救、

故爾曹當記憶、爾按本身昔為異邦人、彼稱為受割禮之人、即身受手行之割禮者、譏爾曹未受割禮、當時爾與基督相離、在以色列民中無分、與所應許之諸約無與、無有所望、處世而無天主、今因基督耶穌、爾素為遠者、賴基督之血得近矣、

又將其榮之富有、顯示於蒙矜恤所預定以得榮之器、即我儕為天主所召者、不但屬猶太人、亦屬異邦人、天主之志既如此、我儕尚何言乎、

我在眾聖徒中、雖為至微者、猶蒙天主賜恩、使我於異邦人中、傳基督不可測之富有、

我曰、耶穌基督為天主之真、為受割禮者之役、欲應天主所許列祖之言、亦使異邦人、因受矜恤而欽崇天主、如經載云、因此、我必在異邦中讚美主、歌頌主名、又曰、異邦人乎、爾當與主之民同樂、又曰、爾異邦人當讚主、萬民當頌主、又以賽亞曰、耶西之根將萌、興而轄異邦人者將至、或作又以賽亞曰將有自耶西根而萌之枝即將興以轄異邦人者異邦人必仰望之、願賜人有望之天主、使爾以信而得喜樂、平安充心、賴聖神之大能、希望益甚、○兄弟乎、我深知爾滿仁慈、充智慧、亦能相勸、我畧為張膽、以書致兄弟、使爾記憶、我賴天主所賜我之恩、得為耶穌基督之役、訓異邦人、傳天主福音、如祭司盡職、以異邦人賴聖神成聖者、獻之如禮物而蒙悅納、論天主之事、我賴基督耶穌、有所可誇、非基督藉我所成之事不敢言、惟敢言基督藉我以言以行、以異跡奇事之能、及天主之神之大力、使異邦人順從、如是、我自耶路撒冷及其四周、至於以利利公、遍傳基督福音、

天主獨猶太人之天主乎、亦非異邦人之天主乎、誠亦異邦人之天主、蓋天主惟一、由信稱受割禮者為義、亦因信稱未受割禮者為義、

若此之人、無希拉、猶太、受割禮、未受割禮、化外、夷狄、為奴、自主之別、惟基督在萬有之上、為萬有之主、○