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、

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、

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.

經云何、亞伯拉罕信上帝、遂得稱義、

爾曹信基督耶穌、皆為上帝子、凡受基督洗者、是服膺基督也、無論猶太希利尼、主僕、男女、其為宗基督耶穌、一也、

使亞伯拉罕之福、由基督耶穌、施及異邦人、致我能信、可受上帝所許之聖神焉、

光照異邦、為爾以色列民之榮、○

耶和華曰、爾為我僕、使雅各支派、得再振興、使以色列遺民、歸誠於我、此猶細故、我立爾為異邦人之光、俾爾為救主、至於地極。

猶太希利尼人、悉無區別、受裁一主、鴻慈諸籲之者、以籲主名者、皆得救也、

宜思爾族為異邦人、惟外貌受人割禮者、議爾未嘗受割、當時、爾遠基督、以色列之政不與、諸應許之約不及、悉無所望、處世不識上帝、今則宗基督耶穌、爾曩遠離之者、覺賴其血而得近矣、

而以大榮示我儕蒙召者、不第猶太、亦異邦人、皆受矜恤、預定得榮之器、有何不可、

然我在聖徒中、微而又微者也、上帝賜恩、使我於異邦中、傳基督之富有、人不可測、

余每曰、耶穌基督為役、傳上帝真理於奉割禮者、應上帝所許列祖之言、亦使異邦人、為厥矜恤、而讚上帝、經云、異邦之中、余頌美爾、謳歌爾名矣、又曰異邦人宜與以色列民同樂、又曰、異邦人宜讚主、萬民宜頌主、以賽亞曰、耶西之根株將萌、君異邦者將興、異邦人賴之、令人希望者、上帝也、願爾信之、安樂充心、賴聖神之能、望益甚、兄弟乎、我知爾曹滿仁慈、充智慧、能相勸、余以書致兄弟、不能無過激使爾復憶、蓋上帝恩賜我、令我為耶穌基督執事、訓異邦人、如祭司傳上帝福音、俾異邦人得托聖神為聖、余獻之而見納於上帝、論上帝之事、賴耶穌基督、余堪自許、蓋吾所為、基督未助我者、余不敢言、若既以言行、異跡奇事、及上帝神之能、使異邦人悅服矣、余自耶路撒冷、周行至以利哩古、遍傳基督福音、

曰、上帝獨猶太人之上帝乎、抑異邦人之上帝乎、曰、亦異邦人之上帝也、惟一上帝、以信稱人為義、凡受割禮、與未受割者亦然、

若此之人無論希利尼、猶太、割禮、不割禮、或夷、或狄、或僕、或主、皆基督臨眾以御之、