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、

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、

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.

經不云乎：『亞伯漢篤信天主、因是而稱義焉。』

蓋爾等皆因信仰耶穌基督、而成天主之子女矣。爾中凡已領洗而歸依基督者、實已服膺基督、有如衣之被體焉。故無論猶太人也、希臘人也、奴也主也、男也女也、悉在基督耶穌之身、融為一體矣。

此亦所以使亞伯漢之福澤、藉基督耶穌之身、而普被萬民、俾吾人得因信德而領受所許之聖神也。

普天生靈、咸仰其惠；萬國之光、義塞之輝！』

亦無間於猶太人與希臘人也。真主惟一、乃天下萬民之所共戴；凡有求之者、未有不被其豐恩厚澤者也。故曰：『凡籲主名者、必蒙救恩。』

爾在血統上為外邦人、且一般曾身受人為之割禮者、咸呼爾為未割之民。爾應恆念昔時爾本與基督相隔、處於義塞社會之外、於盟約恩諾為局外人、在世無所仰望、不識天主。今則不然、爾托耶穌基督之恩、藉其聖血、已得化疏為親矣。

而對於吾人預定為榮貴之器、沛加恩澤、以揚其無窮之榮、且從猶太及天下萬國之中、甄而別之、召而集之；果有何不可乎？

夫我乃諸聖中之至微者、竟亦蒙此殊恩、得在異邦人中弘宣基督不可思議之厚澤、

吾謂基督之成為受割禮者之僕役、所以實踐天主所許於列祖之恩諾、而彰天主之至誠也。亦欲使異邦人民、感荷天主洪恩、而心歌腹詠焉。經云：『欲在萬民前、鼓琴詠爾名。』又云：『願爾萬邦民、咸同義塞樂。』又云：『萬邦共稱主、億兆齊頌美。』而意灑雅書亦曰：『葉瑟之根苗、掘興治萬邦；萬邦所依恃生靈所仰望。』天主乃希望之泉源、爾等信之、必得飽嘗神樂及平安、且憑聖神之力、而懷無窮之望焉。兄弟乎、我固深知爾等富於道德、深於智慧、必能互相夾持規勸也。今我不揣冒昧、坦率作書者、第欲供爾等以備忘錄耳。且吾既蒙天主之恩寵、得在異邦人中充任基督耶穌之役、不得不勉盡司鐸之職、以弘宣基督之福音、務使異邦人受聖神之感化、而超凡入聖、俾我獻之於天主之前、而蒙其悅納。如此、則我本人亦得托耶穌基督之庇、而建功於天主之前矣。然吾亦何敢自誇；吾之所以能使異邦人歸化者、實由基督躬自成之、惟假吾之手而已。或以言語、或以行為、或以聖蹟、異能、何一非聖神之妙工乎？吾傳基督福音、足跡已遍耶路撒冷及其周圍之地、直達伊利利亞。

夫天主豈僅猶太人之天主、而非列邦之天主乎？固亦列邦之天主也。蓋天主惟一；其稱受割者為義、以信德；其稱未割者為義、亦以信德。

既云新人、則不復分異邦人與猶太人、割禮中人與非割禮中人、化外人與西古提人、為奴之人與自由之人矣。蓋基督包羅萬有、而寓乎萬有也、