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

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

For you are all children of God, through faith in Christ Jesus.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 man, there is neither male nor female; for you are all one in Christ Jesus.

that the blessing of Abraham might come on the Gentiles through Christ Jesus, that we might receive the promise of the Spirit through faith.

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

Indeed, he says,“ It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel. I will also give you as a light to the nations, that you may be my salvation to the end of the earth.”

For there is no distinction between Jew and Greek; for the same Lord is Lord of all, and is rich to all who call on him.For,“ Whoever will call on the name of the Lord will be saved.”

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

and that he might make known the riches of his glory on vessels of mercy, which he prepared beforehand for glory,us, whom he also called, not from the Jews only, but also from the Gentiles?

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

Now I say that Christ has been made a servant of the circumcision for the truth of God, that he might confirm the promises given to the fathers,and that the Gentiles might glorify God for his mercy. As it is written,“ Therefore I will give praise to you among the Gentiles and sing to your name.”Again he says,“ Rejoice, you Gentiles, with his people.”Again,“ Praise the Lord, all you Gentiles! Let all the peoples praise him.”Again, Isaiah says,“ There will be the root of Jesse, he who arises to rule over the Gentiles; in him the Gentiles will hope.”Now may the God of hope fill you with all joy and peace in believing, that you may abound in hope, in the power of the Holy Spirit.I myself am also persuaded about you, my brothers, that you yourselves are full of goodness, filled with all knowledge, able also to admonish others.But I write the more boldly to you in part, as reminding you, because of the grace that was given to me by God,that I should be a servant of Christ Jesus to the Gentiles, serving as a priest of the Good News of God, that the offering up of the Gentiles might be made acceptable, sanctified by the Holy Spirit.I have therefore my boasting in Christ Jesus in things pertaining to God.For I will not dare to speak of any things except those which Christ worked through me, for the obedience of the Gentiles, by word and deed,in the power of signs and wonders, in the power of God’s Spirit; so that from Jerusalem, and around as far as to Illyricum, I have fully preached the Good News of Christ;

Or is God the God of Jews only? Isn’t he the God of Gentiles also? Yes, of Gentiles also,since indeed there is one God who will justify the circumcised by faith, and the uncircumcised through faith.

where there can’t be Greek and Jew, circumcision and uncircumcision, barbarian, Scythian, bondservant, or free person; but Christ is all, and in all.