夫在而從他人、是謂淫婦、夫死則釋於此法、雖從他人、不為淫婦、

所以丈夫活着，她若归于别人，便叫淫妇；丈夫若死了，她就脱离了丈夫的律法，虽然归于别人，也不是淫妇。

所以丈夫还活着，她若跟了别的男人，就叫淫妇；丈夫若死了，她就脱离了律法，虽然跟了别的男人，也不是淫妇。

所以丈夫还活着，她若跟了别的男人，就叫淫妇；丈夫若死了，她就脱离了律法，虽然跟了别的男人，也不是淫妇。

丈夫还活着的时候，她若与别的男人发生性关系，便算淫妇。丈夫若死了，她就脱离了与丈夫的婚姻关系，即使改嫁，也不是淫妇。

所以，当丈夫还活着的时候，如果她归属别的男人，就称为淫妇；丈夫若死了，她就脱离了律法的约束，如果她归属别的男人，也不是淫妇。

由此可见，丈夫还活着的时候，她如果归向别的男人，就被称为淫妇；但如果丈夫死了，她就脱离那律法得了自由，即使归向别的男人，也不是淫妇。

所以丈夫活着，她若歸於別人，便叫淫婦；丈夫若死了，她就脫離了丈夫的律法，雖然歸於別人，也不是淫婦。

所以丈夫還活着，她若跟了別的男人，就叫淫婦；丈夫若死了，她就脫離了律法，雖然跟了別的男人，也不是淫婦。

所以丈夫還活着，她若跟了別的男人，就叫淫婦；丈夫若死了，她就脫離了律法，雖然跟了別的男人，也不是淫婦。

丈夫還活著的時候，她若與別的男人發生性關係，便算淫婦。丈夫若死了，她就脫離了與丈夫的婚姻關係，即使改嫁，也不是淫婦。

所以，當丈夫還活著的時候，如果她歸屬別的男人，就稱為淫婦；丈夫若死了，她就脫離了律法的約束，如果她歸屬別的男人，也不是淫婦。

所以丈夫還活着，她若歸於別的男人，便稱為淫婦；丈夫若死去，她就脫離了那法律而得自由了；歸於別的男人，也不是淫婦。

由此可見，丈夫還活著的時候，她如果歸向別的男人，就被稱為淫婦；但如果丈夫死了，她就脫離那律法得了自由，即使歸向別的男人，也不是淫婦。

是以夫在而他適者、謂之淫婦、夫死則見釋於律、雖他適不為淫、

夫在而他從、是謂淫婦、夫死則脫夫法、雖他從、不為淫、

其夫存而改適者、是謂不貞。若夫既死、則無復法律之拘束、雖再嫁亦不為失貞。

So then, if she has sexual relations with another man while her husband is still alive, she is called an adulteress. But if her husband dies, she is released from that law and is not an adulteress if she marries another man.

But suppose that married woman sleeps with another man while her husband is still alive. Then she is called a woman who commits adultery. But suppose her husband dies. Then she is free from that law. She is not guilty of adultery if she marries another man.

Accordingly, she will be called an adulteress if she lives with another man while her husband is alive. But if her husband dies, she is free from that law, and if she marries another man she is not an adulteress.

So while her husband is alive, she would be committing adultery if she married another man. But if her husband dies, she is free from that law and does not commit adultery when she remarries.

So then, if she is married to another man while her husband is living, she will be called an adulteress. But if her husband dies, she is free from that law. Then, if she is married to another man, she is not an adulteress.

So then, if while her husband is alive she gives herself to another man, she will be called an adulteress; but if her husband dies, she is free from the law, so that she is not an adulteress if she gives herself to another man.

So then if, while her husband lives, she marries another man, she will be called an adulteress; but if her husband dies, she is free from that law, so that she is no adulteress, though she has married another man.

So then if, while the husband liveth, she be joined to another man, she shall be called an adulteress: but if the husband die, she is free from the law, so that she is no adulteress, though she be joined to another man.

So then, if she gives herself to another man while her husband is living, she will be called an adulteress. But if her husband dies, she is free from that law. Then, if she gives herself to another man, she is not an adulteress.

So then if, while[ her] husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.

So then, if she is joined to another man while her husband is alive, she will be called an adulteress. But if her husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress.

So then if, while the husband lives, she is joined to another man, she would be called an adulteress. But if the husband dies, she is free from the law, so that she is no adulteress, though she is joined to another man.

毋姦淫、

惟我告爾、若非為淫故而出妻、是使之行淫、凡娶被出之婦者、則犯姦也、○

但造物之始、天主造人、乃造一男一女、是故人離父母、與妻聯合、二人成為一體、如是不復為二、乃一體矣、故天主所耦者、人不可分、耶穌在室時、門徒復以此事問之、耶穌曰、凡出妻而他娶者、即負妻而犯姦也、妻棄夫而他適者、即行淫也、○

人若與有夫之婦同寢、為人所見、則以二人、即姦夫淫婦、一併治死、知是、除惡於以色列人中、若處女為人所聘、有人於邑中與之苟合、則當以此二人攜至邑門外、以石擊之死、因女雖在邑中不呼號、因男玷辱他人之妻、如是、除惡於爾中、

有婦行淫時被執、經士及法利賽人、曳婦就耶穌、使立於中、謂耶穌曰、師、此婦行淫時被執、若此之婦、摩西律法中、命我儕擊以石、爾意云何、

大衛聞拿八死、則曰、拿八行惡、羞辱我、主報之以伸我冤、主又禁其僕行惡、當頌美之、大衛遣人告亞比該、欲娶之為妻、大衛之僕至迦密、見亞比該曰、大衛欲娶爾為妻、遣我來迎、亞比該起、俯伏於地、曰、婢願供役、以滌我主大衛諸僕之足、速起乘驢、有五婢從之、與大衛之使者偕往、遂為大衛妻、

路得曰、我雖不及我主之一婢、我主慰藉我、使我心安、實蒙我主之恩矣、或作願蒙我主之恩我雖不及爾之一婢爾慰藉我使我心安

暗中有人與之行淫而被玷污、其夫不知、無人為證、婦亦未被執、夫生疑心疑妻、妻實被污、或夫生疑心疑妻、妻未被污、則夫當攜其妻至祭司前、亦為之奉祭物、即大麥麵伊法十分之一、不灌油、不加香、蓋為疑而獻之祭物、以記罪也、祭司使婦近立於主前、祭司以瓦器盛聖水、於聖所地上取土、置於水中、既使婦立於主前、遂露其首、以因疑記罪而獻之祭物、置於婦手、祭司手執致詛之苦水、致詛之苦水或作降禍之苦水下同令婦發誓、使聞咒詛之言、謂之曰、若無人與爾行淫、爾未背夫行不正而被玷污、則可免受此致詛苦水之災、爾若背夫行不正而被玷污、在爾夫外、有人與爾同寢、則主必使爾股爛股爛或作髀消下同腹脹、於爾民中為人指以咒詛、指以發誓、此致詛之水、既入爾腹、必使爾腹脹股爛、婦當答曰、阿們、阿們、祭司以咒詛之言、書之於紙、以所書之字、塗抹於苦水中、使婦飲此致詛之苦水、此水入其腹中、必成為苦水、祭司先由婦之手中、取因疑而獻之祭物、搖於主前、奉於祭臺、於其中取所當獻之一握、焚於祭臺上、然後使婦飲此水、既令婦飲水、若婦果被玷污、獲罪於夫、則此致詛之水、必於其腹中為苦水、使其腹脹股爛、於其民中為人所指以咒詛者、若婦未被玷污、實為貞潔、則害不及其身、並能懷孕、此乃治婦背夫行不正玷污其身、致夫懷疑之例、或人生疑心疑其妻、則當使婦立於主前、祭司循此例而行、夫則無辜、婦必負罪、

若年少之寡婦、不可載於册、不可載於册原文作則辭之因彼貪宴樂之時、必有離基督之心而再嫁、棄前日之信、自取罪戾、且彼好閒、遊徧鄰舍、不但好閒、亦妄談滋事、言所不當言、故我欲年少之寡婦再嫁、生子治家、免仇敵得毀謗之機、

凡姦人之妻者、姦夫淫婦、俱治之死、