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、

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。」

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.”

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

經何云乎、亞伯拉罕信上帝、上帝遂以其信為義也、

蓋爾曹由信、咸為上帝子、即賴基督耶穌也、凡受洗歸基督者、已衣基督也、無分猶太希利尼、為奴自主、或男或女、蓋爾曹於基督耶穌中皆一也、

致亞伯拉罕之福在基督耶穌者、臨及異邦、俾我儕由信而得所許之聖神、○

為光以照異邦、亦為爾以色列民之榮、

彼謂我曰、爾為我僕、振興雅各支派、使以色列蒙保全者、得以復返、此猶細故、我必立爾為列邦之光、施我拯救、迄於地極、

夫猶太人、希利尼人、無所區別、咸共一主、其豐恩及於凡籲之者、故曰、籲主名者、悉得救也、

故當記憶爾昔以形軀為異邦人、彼於形軀由人手所謂割者、謂爾為無割、當時爾與基督相隔、與以色列民相異、外乎應許諸約、無有所望、在世無上帝、今則於基督耶穌、爾素為遠者、以基督血得近、

且欲示其豐富之榮於矜恤之器、備以獲榮者、即我儕蒙召之人、不第自猶太、亦自異邦、如是尚何言哉、

我在聖徒中、乃微之又微者、尚蒙此恩、俾以基督莫測之富有宣諸異邦、

蓋我謂基督因上帝之真誠、曾為受割者之役、以應所許列祖之言、亦俾異邦因其矜恤而榮之、經云、緣此、我將於異邦中稱頌爾、謳歌爾名、又云、爾異邦人宜與其民同樂、又云、凡爾異邦宜頌主、萬民亦宜頌主、以賽亞又云、有耶西之根株將興、而君異邦、異邦將望之、願施望之上帝、因信以樂與安充於爾曹、俾爾賴聖神之能、獲豐溢之望、○兄弟乎、我深信爾滿於善、充乎智、亦能相戒、我毅然致書、使爾記憶、因上帝賜我之恩、令我為基督耶穌之役於異邦、恭事上帝福音、俾所獻之異邦人、由聖神而成聖者、見納於上帝、故我於上帝之事、賴基督耶穌有可誇者、非基督藉我所行之事、我不敢言、惟以言行異蹟奇事、與聖神之能、使異邦順服、遂自耶路撒冷、周行至以利哩古、遍傳基督福音、

夫上帝獨猶太人之上帝乎、非亦異邦人之上帝乎、誠亦異邦人之上帝也、上帝惟一、由信而義受割者、亦由信而義未受割者、

在彼無分希利尼、猶太、割與不割、夷人、狄人、為奴、自主、惟基督為萬有於萬有之中也、○