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、

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、

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、

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.”

故無人由遵行律法、得稱義於天主前、蓋由律法可知罪耳、○

罪藉律法而乘機、使多慾動於我中、無律法、則罪死矣、

毋貪人之宅、毋貪人之妻、與奴婢牛驢、及其凡所有者、○

毋貪人之妻、毋貪人之宅、與田畝奴婢牛驢、及其凡所有者、

蓋律法致刑、無律法則無過犯、

死之鋒鋩、罪也、罪之權勢、律法也、

所誡勿姦、勿殺、勿竊、勿妄證、勿貪、以及他誡、悉括於愛人如己一言之內、

主之律法純全、可以蘇醒人心、主之法度真實、可以使愚人有智慧、主之命令正直、可以快樂人之心志、主之誡命純潔、可以明亮人之眼目、主之道理清淨、存至永遠、主之律例、極確實且至公義、較金寶貴、較極多之精金更加寶貴、甘勝於蜜、較蜂房之蜜尤甘、主之僕人因此受警戒、守此便得大賞、誤犯之罪、誰能知之、願主赦我暗中之過、

我今且按人言言之曰、若我儕之不義、顯彰天主之義、則何言哉、天主施刑、可謂其不義乎、

凡姦淫及諸污穢、與貪婪之事、在爾中即言之亦不可、蓋聖徒宜然也、

婦見其樹可食可觀、又能益智可慕、遂摘其果食之、並給其夫、夫亦食之、

然則善者可致我死乎、非也、乃罪藉善者使我死、以顯罪之為罪、致罪因誡愈形其惡者也、

一日將暮、大衛自床起、行於王宮之平頂、見一婦沐浴、婦貌甚美、

我觀一切完全者、皆有窮盡、惟主之誡命、廣大無邊、○

我於奪獲貨財中、見自示拿來之美服一襲、銀二百舍客勒、約一百兩金一錠重五十舍客勒、約二十五兩我貪而取之、今物在我幕中藏於地、銀在衣下、

遂謂眾曰、慎哉、勿貪婪、蓋人之生命、不在家貲豐裕、

貪田而奪之、貪宅而取之、待人以虐、待人以虐或作向人行強暴佔其室、據其業、

惟我告爾、凡見婦而動慾念者、則心己姦淫矣、

然則我祖亞伯拉罕、我儕可謂其以本身所行者以本身所行者原文作循肉體何所得乎、

我未嘗貪人金銀衣服、

蓋我儕屬肉體之時、罪慾由律法而生者、動於我肢體、使我儕結果以致死、

勿愛斯世及斯世之物、人若愛斯世、則愛父之愛、不在其內、蓋凡在世、如肉體之慾、眼目之慾、及一生一生或作富有之驕奢、皆非由父、乃由世也、

故當滅爾在地之肢體所作之罪、即姦淫、污穢、邪侈、惡慾、貪婪、貪婪與拜偶像同罪、

斯事之後、又有一事、耶斯烈人拿伯、有一葡萄園、近撒瑪利亞王亞哈之宮、亞哈謂拿伯曰、爾葡萄園、近我之宮、爾以之予我為蔬圃、我予爾更佳之葡萄園以易之、如爾願鬻、我則以其所值之金予爾、拿伯謂亞哈曰、我畏主、不敢以我先人所遺之業予爾、亞哈因耶斯烈人拿伯言、不敢以先人所遺之業予爾、憂鬱不樂而歸宮、偃臥於床、面向壁而不食、

勿縱慾如彼不知天主之異邦人、

蓋罪藉誡乘機誘我、且以之殺我、

然則何也、不屬律法下、而屬恩寵下、則可犯罪乎、非也、