然則將何言耶、律豈罪乎、非也、非由律則我未嘗知罪、如律不言毋欲、則我不知欲、

这样，我们可说什么呢？律法是罪吗？断乎不是！只是非因律法，我就不知何为罪。非律法说“不可起贪心”，我就不知何为贪心。

这样，我们要怎么说呢？律法是罪吗？绝对不是！但是，若不是藉着律法，我就不知何为罪；若不是律法说“不可贪心”，我就不知何为贪心。

这样，我们要怎么说呢？律法是罪吗？绝对不是！但是，若不是藉着律法，我就不知何为罪；若不是律法说“不可贪心”，我就不知何为贪心。

那么，我们可以说律法本身是罪吗？当然不是！没有律法，我们就不知道什么是罪。律法若不说“不可贪心”，我就不知道什么是贪心。

这样，我们可以说什么呢？难道律法是罪吗？绝对不是。不过，如果不是藉着律法，我就不知道什么是罪；如果不是律法说“不可贪心”，我就不知道什么是贪心。

那么，我们要怎么说呢？难道律法是罪吗？绝对不是！然而，要不是藉着律法，我就不知道什么是罪。如果律法没有说“不可贪心”，我就不知道什么是贪心；

這樣，我們可說甚麼呢？律法是罪嗎？斷乎不是！只是非因律法，我就不知何為罪。非律法說「不可起貪心」，我就不知何為貪心。

這樣，我們要怎麼說呢？律法是罪嗎？絕對不是！但是，若不是藉着律法，我就不知何為罪；若不是律法說「不可貪心」，我就不知何為貪心。

這樣，我們要怎麼說呢？律法是罪嗎？絕對不是！但是，若不是藉着律法，我就不知何為罪；若不是律法說「不可貪心」，我就不知何為貪心。

那麼，我們可以說律法本身是罪嗎？當然不是！沒有律法，我們就不知道什麼是罪。律法若不說「不可貪心」，我就不知道什麼是貪心。

這樣，我們可以說甚麼呢？難道律法是罪嗎？絕對不是。不過，如果不是藉著律法，我就不知道甚麼是罪；如果不是律法說“不可貪心”，我就不知道甚麼是貪心。

這樣，我們可怎麼說呢？律法是罪麼？斷乎不是。不過、若不是由於律法，我就不知道罪是甚麼。若不是律法說：「你不可貪慾」，我就不知道貪慾是甚麼。

那麼，我們要怎麼說呢？難道律法是罪嗎？絕對不是！然而，要不是藉著律法，我就不知道什麼是罪。如果律法沒有說「不可貪心」，我就不知道什麼是貪心；

然則何以言之、律法豈惡之因乎、曰、不然、非法無以見惡、蓋律法不禁欲、吾末由識欲、

然則何言、律法即罪乎、非也、然非由律法、我不識罪、律法若不云勿貪、則我不識貪、

於此吾人更有何說？將謂法即罪乎？無是理也！法非罪、乃所以燭吾之罪耳。法若不曰「毋淫、」則吾將不知淫之為淫矣。

What shall we say, then? Is the law sinful? Certainly not! Nevertheless, I would not have known what sin was had it not been for the law. For I would not have known what coveting really was if the law had not said,“ You shall not covet.”

What should we say then? That the law is sinful? Not at all! Yet I wouldn’t have known what sin was unless the law had told me. The law says,“ Do not want what belongs to other people.”( Exodus 20:17; Deuteronomy 5:21) If the law hadn’t said that, I would not have known what it was like to want what belongs to others.

What then shall we say? That the law is sin? By no means! Yet if it had not been for the law, I would not have known sin. For I would not have known what it is to covet if the law had not said,“ You shall not covet.”

Well then, am I suggesting that the law of God is sinful? Of course not! In fact, it was the law that showed me my sin. I would never have known that coveting is wrong if the law had not said,“ You must not covet.”

What should we say then? Is the law sin? Absolutely not! But I would not have known sin if it were not for the law. For example, I would not have known what it is to covet if the law had not said, Do not covet.

What shall we say then? Is the Law sin? Far from it! On the contrary, I would not have come to know sin except through the Law; for I would not have known about coveting if the Law had not said,“ You shall not covet.”

What shall we say then? Is the law sin? Certainly not! On the contrary, I would not have known sin except through the law. For I would not have known covetousness unless the law had said,“ You shall not covet.”

What shall we say then? Is the law sin? God forbid. Howbeit, I had not known sin, except through the law: for I had not known coveting, except the law had said, Thou shalt not covet:

What should we say then? Is the law sin? Absolutely not! On the contrary, I would not have known sin if it were not for the law. For example, I would not have known what it is to covet if the law had not said, Do not covet.

What shall we say then?[ Is] the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet.

What shall we say then? Is the law sin? Absolutely not! Certainly, I would not have known sin except through the law. For indeed I would not have known what it means to desire something belonging to someone else if the law had not said,“ Do not covet.”

What shall we say then? Is the law sin? May it never be! However, I wouldn’t have known sin, except through the law. For I wouldn’t have known coveting, unless the law had said,“ You shall not covet.”

蓋於上帝前、無人因行律見義、第由律知罪耳、○

然罪乘機、由誡而動諸欲於我中、蓋無律罪乃死、

毋貪人之第宅、與其妻室、僕婢牛驢、及凡所有、○

毋貪人之妻室、與其第宅田疇、僕婢牛驢、及凡所有、○

蓋律以致怒、無律則無犯、

死之鋒罪也、罪之權律也、

如曰勿淫、勿殺、勿竊、勿貪、抑或他誡、皆以一言蔽之、曰愛鄰如己、

耶和華之律純全、蘇人魂兮、耶和華之法真實、化愚為智兮、耶和華之訓正直、悅人心兮、耶和華之誡純潔、豁人目兮、耶和華之道清潔、而永存兮、耶和華之例真誠、而盡義兮、可慕愈於金、精金之繁多兮、其甘愈於蜜、蜂房之滴瀝兮、爾僕因之受警、守此可得大賚兮、人之過失、孰能自知、我之誤犯、尚其赦宥兮、

我且依人而言、若我之不義彰上帝義、我將何言、上帝降怒為不義乎、

惟淫亂及污穢貪婪、爾中言之亦不可、乃聖徒所宜也、

婦視其樹、食可適口、觀可娛目、且可愛慕、益人智慧、遂取果食之、並以遺夫、夫亦食之、

然則善其死我乎、非也、但罪因善而死我、以顯其為罪、俾罪因誡而致其極耳、

日夕大衛自牀起、遊行於宮巔、見一婦沐浴、貌甚美、

我觀萬事、皆有其限、惟爾誡命甚廣兮、○

我於所奪之物中、見有示拿之美衣、及銀二百舍客勒、金鋌五十舍客勒、則貪而取之、今在我幕、匿於地中、銀在其下、

遂語眾曰、慎戒貪婪、蓋人之生、不在所蓄之豐裕也、

彼貪田畝而奪之、貪第宅而取之、且虐待其人與家、而據其業、

惟我語汝、見色而好之者、心已淫之矣、

如是、試問我祖亞伯拉罕依其形軀所得者、何耶、

我未始貪人之金銀衣服、

蓋我儕徇形軀時、其由律之惡慾動於肢體、厥果維死、

勿愛斯世與在世之物、人若愛世、則父之愛不在其衷、蓋凡在世者、如形軀之慾、眼目之慾、並此生之驕矜、皆非由父、乃由世也、

故當滅爾在地之肢體、即淫亂、污穢、邪情、惡慾、及貪婪、貪婪與拜像一也、

此後、耶斯列人拿伯、有葡萄園在耶斯列、鄰於撒瑪利亞王亞哈之宮、亞哈謂拿伯曰、爾之葡萄園、鄰於我宮、給我為圃、我易以尤佳之園、爾若欲得其值、我則予爾以金、拿伯曰、願耶和華禁我、以我祖之遺業給爾、亞哈聞耶斯列人拿伯言、我不以祖遺業給爾、乃抑鬱不樂、回宮臥牀、面壁不食、

毋縱慾、猶不識上帝之異邦人、

蓋罪乘機因誡誘我、且因之殺我、

然則若何、我儕既在恩下、不在律下、可干罪乎、曰不可、