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罗马书 7
Chinese Standard Bible (Simplified)

以婚姻为例

7 弟兄们，我现在对明白律法的人说：难道你们不明白，律法只是在一个人活着的时候辖制这个人吗？ 2 要知道，已婚的女人，在丈夫活着的时候，是被律法约束的；但如果丈夫死了，她就脱离了那关于丈夫的律法。 3 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。

4 因此，我的弟兄们，你们藉着基督的身体，在律法上也被处死了，使你们归向另一位，就是从死人中复活的那一位，好让我们能为神结出果子来。 5 原来，当我们还在肉体中的时候，罪的欲望藉着律法在我们身体的各部分[a]做工，以致为死亡结了果子。 6 但如今，我们既然在那捆绑我们的律法上死了，就脱离了律法，结果我们得以按照圣灵的新样式来服事，而不按照律法条文的旧样式。

罪藉着诫命

7 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”[b]，我就不知道什么是贪心； 8 但是，罪藉着诫命，趁机在我里面生出种种贪念。原来在律法之外，罪是死的。 9 我从前活在律法之外，但是诫命一来，罪就活起来了， 10 我却死了。于是我发现，那本该带来生命的诫命，它却导致了死亡。 11 事实上，罪藉着诫命趁机欺骗了我，并藉着诫命杀了我。 12 因此，律法是神圣的，诫命也是神圣、公义、美善的。

内在的罪

13 那么，是那美善的导致了我的死吗？[c]绝对不是！而是罪。罪为要显出是罪，就藉着那美善的带来了我的死，使罪藉着诫命变得极其邪恶。 14 我们知道律法是属灵的；而我是属肉体的，已经卖给罪了。 15 实际上，我所做的，我不明白，因为我所愿意的，我没有去做；我所恨恶的，我反而去做。 16 那么，如果我做我不愿意做的事，我就赞同了律法是好的。 17 所以现在这事就不再是我所做的，而是住在我里面的罪所做的。 18 事实上，我知道在我里面，就是在我肉体中，没有良善；因为行善的意愿在我里面，却行不出来。 19 这样，我愿意行的善，我没有去行；我不愿意做的恶，我反而去做。 20 那么，如果我做我不愿意做的事，这事就不再是我所做的，而是住在我里面的罪所做的。 21 因此我发现一个法则：当我愿意行善的时候，恶就在我里面。 22 就是说，按着内在的人，我喜爱神的法则， 23 然而我发现在我身体[d]中另有一个法则，与我理性的法则交战，把我掳到我身体中罪的法则里。 24 我这个人真是可悲呀！谁能救我脱离这属于死亡的身体呢？ 25 藉着我们的主耶稣基督，感谢归于神！[e]由此可见，我自己一方面在理性上服从神的法则，另一方面在肉体中却服从罪的法则。

Footnotes

  1. 罗马书 7:5 身体的各部分——或译作“肢体”。
  2. 罗马书 7:7 《出埃及记》20:17；《申命记》5:21。
  3. 罗马书 7:13 导致了我的死吗？——原文直译“成了我的死吗？”
  4. 罗马书 7:23 身体——或译作“身体的各部分”或“肢体”。
  5. 罗马书 7:25 藉着我们的主耶稣基督，感谢归于神！——或译作“感谢神！藉着我们的主耶稣基督（，就能脱离了）。”
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Romans 7
New English Translation

The Believer’s Relationship to the Law

7 Or do you not know, brothers and sisters[a] (for I am speaking to those who know the law), that the law is lord over a person[b] as long as he lives? 2 For a married woman is bound by law to her husband as long as he lives, but if her[c] husband dies, she is released from the law of the marriage.[d] 3 So then,[e] if she is joined to another man while her husband is alive, she will be called an adulteress. But if her[f] husband dies, she is free from that law, and if she is joined to another man, she is not an adulteress. 4 So, my brothers and sisters,[g] you also died to the law through the body of Christ, so that you could be joined to another, to the one who was raised from the dead, to bear fruit to God.[h] 5 For when we were in the flesh,[i] the sinful desires,[j] aroused by the law, were active in the members of our body[k] to bear fruit for death. 6 But now we have been released from the law, because we have died[l] to what controlled us, so that we may serve in the new life of the Spirit and not under the old written code.[m]

7 What shall we say then? Is the law sin? Absolutely not! Certainly, I[n] 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[o] if the law had not said, “Do not covet.”[p] 8 But sin, seizing the opportunity through the commandment, produced in me all kinds of wrong desires.[q] For apart from the law, sin is dead. 9 And I was once alive apart from the law, but with the coming of the commandment sin became alive 10 and I died. So[r] I found that the very commandment that was intended to bring life brought death![s] 11 For sin, seizing the opportunity through the commandment, deceived me and through it I died.[t] 12 So then, the law is holy, and the commandment is holy, righteous, and good.

13 Did that which is good, then, become death to me? Absolutely not! But sin, so that it would be shown to be sin, produced death in me through what is good, so that through the commandment sin would become utterly sinful. 14 For we know that the law is spiritual—but I am unspiritual, sold into slavery to sin.[u] 15 For I don’t understand what I am doing. For I do not do what I want—instead, I do what I hate.[v] 16 But if I do what I don’t want, I agree that the law is good.[w] 17 But now it is no longer me doing it, but sin that lives in me. 18 For I know that nothing good lives in me, that is, in my flesh. For I want to do the good, but I cannot do it.[x] 19 For I do not do the good I want, but I do the very evil I do not want! 20 Now if I do what I do not want, it is no longer me doing it but sin that lives in me.

21 So, I find the law that when I want to do good, evil is present with me. 22 For I delight in the law of God in my inner being. 23 But I see a different law in my members waging war against the law of my mind and making me captive to the law of sin that is in my members. 24 Wretched man that I am! Who will rescue me from this body of death? 25 Thanks be[y] to God through Jesus Christ our Lord! So then,[z] I myself serve the law of God with my mind, but[aa] with my flesh I serve[ab] the law of sin.

Footnotes

  1. Romans 7:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  2. Romans 7:1 sn Here person refers to a human being.
  3. Romans 7:2 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
  4. Romans 7:2 tn Grk “husband.”sn Paul’s example of the married woman and the law of the marriage illustrates that death frees a person from obligation to the law. Thus, in spiritual terms, a person who has died to what controlled us (v. 6) has been released from the law to serve God in the new life produced by the Spirit.
  5. Romans 7:3 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  6. Romans 7:3 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
  7. Romans 7:4 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:13.
  8. Romans 7:4 tn Grk “that we might bear fruit to God.”
  9. Romans 7:5 tn That is, before we were in Christ.
  10. Romans 7:5 tn Or “sinful passions.”
  11. Romans 7:5 tn Grk “our members”; the words “of our body” have been supplied to clarify the meaning.
  12. Romans 7:6 tn Grk “having died.” The participle ἀποθανόντες (apothanontes) has been translated as a causal adverbial participle.
  13. Romans 7:6 tn Grk “in the newness of the Spirit and not in the oldness of the letter.”
  14. Romans 7:7 sn Romans 7:7-25. There has been an enormous debate over the significance of the first person singular pronouns (“I”) in this passage and how to understand their referent. Did Paul intend (1) a reference to himself and other Christians too; (2) a reference to his own pre-Christian experience as a Jew, struggling with the law and sin (and thus addressing his fellow countrymen as Jews); or (3) a reference to himself as a child of Adam, reflecting the experience of Adam that is shared by both Jews and Gentiles alike (i.e., all people everywhere)? Good arguments can be assembled for each of these views, and each has problems dealing with specific statements in the passage. The classic argument against an autobiographical interpretation was made by W. G. Kümmel, Römer 7 und die Bekehrung des Paulus. A good case for seeing at least an autobiographical element in the chapter has been made by G. Theissen, Psychologische Aspekte paulinischer Theologie [FRLANT], 181-268. One major point that seems to favor some sort of an autobiographical reading of these verses is the lack of any mention of the Holy Spirit for empowerment in the struggle described in Rom 7:7-25. The Spirit is mentioned beginning in 8:1 as the solution to the problem of the struggle with sin (8:4-6, 9).
  15. Romans 7:7 tn Grk “I would not have known covetousness.”
  16. Romans 7:7 sn A quotation from Exod 20:17 and Deut 5:21.
  17. Romans 7:8 tn Or “covetousness.”
  18. Romans 7:10 tn Here καί (kai) has been translated as “So” to indicate the result of the statement in the previous verse. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  19. Romans 7:10 tn Grk “and there was found in/for me the commandment which was for life—this was for death.”
  20. Romans 7:11 tn Or “and through it killed me.”
  21. Romans 7:14 tn Grk “under sin.”
  22. Romans 7:15 tn Grk “but what I hate, this I do.”
  23. Romans 7:16 tn Grk “I agree with the law that it is good.”
  24. Romans 7:18 tn Grk “For to wish is present in/with me, but not to do it.”
  25. Romans 7:25 tc ‡ Most mss (א* A 1739 1881 M sy) read “I give thanks to God” rather than “Now thanks be to God” (א1 [B] Ψ 33 81 104 365 1506), the reading of NA28. The reading with the verb (εὐχαριστῶ τῷ θεῷ, eucharistō tō theō) possibly arose from a transcriptional error in which several letters were doubled (TCGNT 455). The conjunction δέ (de, “now”) is included in some mss as well (א1 Ψ 33 81 104 365 1506), but it should probably not be considered original. The ms support for the omission of δέ is both excellent and widespread (א* A B D 1739 1881 M lat sy), and its addition can be explained as an insertion to smooth out the transition between v. 24 and 25.
  26. Romans 7:25 tn There is a double connective here that cannot be easily preserved in English: “consequently therefore,” emphasizing the conclusion of what he has been arguing.
  27. Romans 7:25 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
  28. Romans 7:25 tn The words “I serve” have been repeated here for clarity.
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