未聽訟、不識其所為、我律豈罪之、

“不先听本人的口供，不知道他所做的事，难道我们的律法还定他的罪吗？”

“不先听本人的口供，查明他所做的事，难道我们的律法还定他的罪吗？”

“不先听本人的口供，查明他所做的事，难道我们的律法还定他的罪吗？”

“难道不听被告申辩，不查明事实真相，我们的律法就定祂的罪吗？”

“如果不先听取他本人的口供，查明他所作的事，我们的律法怎能把他定罪呢？”

“如果不先听本人的口供，并且了解他做了什么，我们的律法就定不了他的罪，难道不是吗？”

「不先聽本人的口供，不知道他所做的事，難道我們的律法還定他的罪嗎？」

「不先聽本人的口供，查明他所做的事，難道我們的律法還定他的罪嗎？」

「不先聽本人的口供，查明他所做的事，難道我們的律法還定他的罪嗎？」

「難道不聽被告申辯，不查明事實真相，我們的律法就定祂的罪嗎？」

“如果不先聽取他本人的口供，查明他所作的事，我們的律法怎能把他定罪呢？”

『若不先聽聽他本人的口供，而知道他所作的是甚麼事，難道我們的律法還定人的罪麼？』

「如果不先聽本人的口供，並且了解他做了什麼，我們的律法就定不了他的罪，難道不是嗎？」

未聽其言、不識其所為、而鞫之、豈我律乎、

未究詰人、不識其所為、我律法豈罪之乎、

『未先聽訟、一究其所行、吾法豈能遽加以罪乎？』

“ Does our law condemn a man without first hearing him to find out what he has been doing?”

“ Does our law find a man guilty without hearing him first? Doesn’t it want to find out what he is doing?”

“ Does our law judge a man without first giving him a hearing and learning what he does?”

“ Is it legal to convict a man before he is given a hearing?” he asked.

“ Our law doesn’t judge a man before it hears from him and knows what he’s doing, does it?”

“ Our Law does not judge the person unless it first hears from him and knows what he is doing, does it?”

“ Does our law judge a man before it hears him and knows what he is doing?”

Doth our law judge a man, except it first hear from himself and know what he doeth?

“ Our law doesn’t judge a man before it hears from him and knows what he’s doing, does it?”

Doth our law judge[ any] man, before it hear him, and know what he doeth?

“ Our law doesn’t condemn a man unless it first hears from him and learns what he is doing, does it?”

“ Does our law judge a man, unless it first hears from him personally and knows what he does?”

言未聽而妄應、拙不藏而貽羞。

保羅曰、粉堊之墻、上帝將擊爾、爾坐宜依法審我、乃違法命擊我乎、

鞫事屬上帝、汝鞫人時、毋行偏視、無論尊卑、必聽其訟、不可畏人、如事關重大、則告於我、我為剖析、

如爾邑中有訟事、為流血、為爭競、為加害、爾所難鞫者、則必詣爾上帝耶和華特簡之室、見祭司利未人、或在位之刑官、請其諮諏、為爾聽訟、彼在耶和華特簡之室、指示其故、爾必遵言以行。彼以法度典章、明告於爾、爾必遵循、勿偏於左、勿偏於右。

人犯罪愆、必有二三證人、則可定擬、證人惟一、則不可。如有妄證以罪歸人、兩造具備、立於耶和華前、及在位之祭司刑官前。刑官諮諏之、如果妄證、欲害同儕、則必加刑於妄證者、以其所欲害人之罪歸之、如是絕惡於爾中、

當殺之人、有二三人為證、必殺毋赦、證人惟一、則不可。