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、

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.”

蓋恃法而行者、無人得稱義於上帝前、法第使人知罪耳、

惡以誡而乘機、眾欲動於中、未有法、則惡不生、

毋貪人宅第、妻室、僕婢、牛驢、與凡屬於人者。○

毋貪人妻室、宅第、田畝、僕婢、牛驢、與凡屬於人者。○

有法、此有刑、無法、則無犯法、

死為害者罪也、罪克我者法也、

誡曰、勿淫、勿殺、勿竊、勿妄證、勿貪、其餘一言以蔽之、曰、愛人如己、

耶和華兮、其律全備、可以蘇困兮、其法真實、可以破愚兮、其命正直、可以悅志兮、其誠純潔、可以發矇兮、其道至清而至久兮、其典至公而至義兮、較金尤貴兮、雖兼金之豐饒、亦無足比兮、較蜜尤甘兮、雖蜂房之滴瀝、亦不能擬兮、我為爾僕、得此兮為儆戒、守此兮為大賚、人有過失、孰能自知兮、苟愆尤之誤犯、願赦宥之予加兮、

我今所言者、藉人言耳、曰、我不義、益彰上帝之義、吾何以稱之哉、如是而上帝施刑、豈義乎、

聖徒不言淫行、污穢、貪婪、乃其宜也、

婦視其樹、食可適口、觀可娛目、能益智慧、使人生慕、故取果食之、亦以奉夫、夫亦食之。

曰、誡既善、乃為死我何耶、曰、不然、我之惡、以誡之善致死、是我之惡、因誡愈形其惡者也、

日昃、大闢自床起、陟宮巔而遨遊、見婦沐浴、色殊艶麗。

我詳察萬理、物雖至美、亦歸於盡、惟爾道無窮兮。○

我見於貨財中、自示拿至之美衣、銀百兩、金片二十五兩、則貪而取之、今在幕中、藏於地、銀置於下。

遂謂眾曰、慎戒勿貪、蓋人之生、不在所蓄之贏餘也、○

彼貪人田廬、而強據之、人與第宅、及凡所有、俱遭暴虐、

惟我語汝、見色而好之者、心已淫矣、

曰、何以稱之、吾祖亞伯拉罕徒事儀文、有所得乎、

我未嘗貪人金銀幣帛、

當我從欲時、情轉因律法而為惡、動乎四體、厥果惟死、

勿溺世故、人而溺世、則不敬愛父者也、蓋世人心為欲所役、目為物所引、驕泰邪侈、非父使之然、由世所誘、

故當滅去人欲、即淫行、污穢、比頑童、邪僻、貪婪、貪婪與拜偶像一也、

撒馬利亞王亞哈有離宮、在耶斯烈、鄰拿泊之葡萄園。亞哈告拿泊曰、爾之園囿、鄰我宮闈、爾當給我為圃、或易以佳園、或予以所值、任爾擇焉。拿泊曰、是業乃我祖所遺、爾欲得之。我指耶和華以誓、斷不能從。亞哈聞言、知其不欲以祖遺業予人、憂憤交集、歸卧於床、面壁不食。

毋縱慾、如異邦人不識上帝、

蓋惡以誡乘機誘我、因而死我、

曰、不法是主、而恩是主、可犯罪乎、曰、不可、