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<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.0 Transitional//EN" "//www.w3.org/TR/xhtml1/DTD/xhtml1-transitional.dtd"><html xmlns="//www.w3.org/1999/xhtml"><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8" /><meta name="viewport" content="width=device-width, initial-scale=1" /><title>Romans 7:7 What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, "Do not covet."</title><link rel="canonical" href="https://biblehub.com/romans/7-7.htm" /><link rel="stylesheet" href="/new9.css" type="text/css" media="Screen" /><meta property="og:image" content="https://biblehub.com/visuals/1/45_Rom_07_07.jpg" /><meta property="og:title" content="Romans 7:7 - God's Law is Holy" /><meta property="og:site_name" content="Bible Hub" /><meta property="og:description" content="What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, Do not covet." /><script type="application/javascript" src="https://scripts.webcontentassessor.com/scripts/8a2459b64f9cac8122fc7f2eac4409c8555fac9383016db59c4c26e3d5b8b157"></script><script src='https://qd.admetricspro.com/js/biblehub/biblehub-layout-loader.js'></script><script id='HyDgbd_1s' src='https://prebidads.revcatch.com/ads.js' type='text/javascript' async></script> <script src='https://app.protectsubrev.com/biblehub.js' type='text/javascript'></script></head><body><div id="fx"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx2"><tr><td><iframe width="100%" height="30" scrolling="no" src="/vmenus/romans/7-7.htm" align="left" frameborder="0"></iframe></td></tr></table></div><div id="blnk"></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable"><tr><td><div id="fx5"><table width="100%" border="0" cellspacing="0" cellpadding="0" id="fx6"><tr><td><iframe width="100%" height="245" scrolling="no" src="/bmc/romans/7-7.htm" frameborder="0"></iframe></td></tr></table></div></td></tr></table></div><div align="center"><table width="100%" border="0" cellspacing="0" cellpadding="0" class="maintable3"><tr><td><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center" id="announce"><tr><td><div id="l1"><div id="breadcrumbs"><a href="/">Bible</a> > <a href="/romans/">Romans</a> > <a href="/romans/7.htm">Chapter 7</a> > Verse 7</div><div id="anc"><iframe src="/anc.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></div><div id="anc2"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/anc2.htm" width="100%" height="27" scrolling="no" frameborder="0"></iframe></td></tr></table></div></div><div id="ad1"><table width="100%" border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><iframe src="/ad1.htm" width="100%" height="48" scrolling="no" frameborder="0"></iframe></td></tr></table></div></td></tr></table><div id="movebox2"><table border="0" align="center" cellpadding="0" cellspacing="0"><tr><td><div id="topheading"><a href="/romans/7-6.htm" title="Romans 7:6">◄</a> Romans 7:7 <a href="/romans/7-8.htm" title="Romans 7:8">►</a></div></tr></table></div><div align="center" class="maintable2"><table border="0" cellspacing="0" cellpadding="0" align="center"><tr><td><div id="topverse"> <a href="#study" class="clickchap2" title="Context and Study Bible"> Audio </a> <a href="#crossref" class="clickchap2" title="Cross References"> Crossref </a> <a href="#commentary" class="clickchap2" title="Commentary"> Comment </a> <a href="#lexicon" class="clickchap2" title="Lexicon"> Greek </a> </div><div id="leftbox"><div class="padleft"><div class="vheadingv">Verse<a href="/bsb/romans/7.htm" class="clickchap" style="color:#001320" title="Click any translation name for full chapter">  (Click for Chapter)</a></div><div id="par"><a href="/niv/romans/7.htm">New International Version</a> 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, &#8220You shall not covet.&#8221 <a href="/nlt/romans/7.htm">New Living Translation</a> 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.” <a href="/esv/romans/7.htm">English Standard Version</a> 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.” <a href="/bsb/romans/7.htm">Berean Standard Bible</a> What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, “Do not covet.” <a href="/blb/romans/7.htm">Berean Literal Bible</a> What then shall we say? Is the Law sin? Never may it be! But I have not known sin, if not by Law. And indeed, I had not been conscious of covetousness if the Law had not said, "You shall not covet." <a href="/kjv/romans/7.htm">King James Bible</a> 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. <a href="/nkjv/romans/7.htm">New King James Version</a> 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.” <a href="/nasb_/romans/7.htm">New American Standard Bible</a> 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.” <a href="/nasb/romans/7.htm">NASB 1995</a> What shall we say then? Is the Law sin? May it never be! 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, &#8220YOU SHALL NOT COVET.&#8221 <a href="/nasb77/romans/7.htm">NASB 1977 </a> What shall we say then? Is the Law sin? May it never be! 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.” <a href="/lsb/romans/7.htm">Legacy Standard Bible </a> What shall we say then? Is the Law sin? May it never be! Rather, 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.” <a href="/amp/romans/7.htm">Amplified Bible</a> What shall we say then? Is the Law sin? Certainly not! On the contrary, if it had not been for the Law, I would not have recognized sin. For I would not have known [for example] about coveting [what belongs to another, and would have had no sense of guilt] if the Law had not [repeatedly] said, “YOU SHALL NOT COVET.” <a href="/csb/romans/7.htm">Christian Standard Bible</a> 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. <a href="/hcsb/romans/7.htm">Holman Christian Standard Bible</a> 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. <a href="/asv/romans/7.htm">American Standard Version</a> 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: <a href="/cev/romans/7.htm">Contemporary English Version</a> Does this mean that the Law is sinful? Certainly not! But if it had not been for the Law, I would not have known what sin is really like. For example, I would not have known what it means to want something that belongs to someone else, unless the Law had told me not to do this. <a href="/erv/romans/7.htm">English Revised Version</a> 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: <a href="/gwt/romans/7.htm">GOD'S WORD® Translation</a> What should we say, then? Are Moses' laws sinful? That's unthinkable! In fact, I wouldn't have recognized sin if those laws hadn't shown it to me. For example, I wouldn't have known that some desires are sinful if Moses' Teachings hadn't said, "Never have wrong desires." <a href="/gnt/romans/7.htm">Good News Translation</a> Shall we say, then, that the Law itself is sinful? Of course not! But it was the Law that made me know what sin is. If the Law had not said, "Do not desire what belongs to someone else," I would not have known such a desire. <a href="/isv/romans/7.htm">International Standard Version</a> What should we say, then? Is the Law sinful? Of course not! In fact, I wouldn't have become aware of sin if it had not been for the Law. I wouldn't have known what it means to covet if the Law had not said, "You must not covet." <a href="/msb/romans/7.htm">Majority Standard Bible</a> What then shall we say? Is the law sin? Certainly not! Indeed, I would not have been mindful of sin if not for the law. For I would not have been aware of coveting if the law had not said, “Do not covet.” <a href="/net/romans/7.htm">NET Bible</a> 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." <a href="/nheb/romans/7.htm">New Heart English Bible</a> What should we say then? Is the law sin? Absolutely not. However, I would not have known sin, except through the law. For I would not have known covetousness, unless the law had said, "Do not covet." <a href="/wbt/romans/7.htm">Webster's Bible Translation</a> What shall we say then? Is the law sin? By no means. No, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet. <a href="/wey/romans/7.htm">Weymouth New Testament</a> What follows? Is the Law itself a sinful thing? No, indeed; on the contrary, unless I had been taught by the Law, I should have known nothing of sin as sin. For instance, I should not have known what covetousness is, if the Law had not repeatedly said, "Thou shalt not covet." <a href="/web/romans/7.htm">World English Bible</a> 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.” <div class="vheading2">Literal Translations</div><a href="/lsv/romans/7.htm">Literal Standard Version</a> What, then, will we say? The Law [is] sin? Let it not be! But I did not know sin except through law, for also the covetousness I had not known if the Law had not said: <a href="/blb/romans/7.htm">Berean Literal Bible</a> What then shall we say? Is the Law sin? Never may it be! But I have not known sin, if not by Law. And indeed, I had not been conscious of covetousness if the Law had not said, "You shall not covet." <a href="/ylt/romans/7.htm">Young's Literal Translation</a> What, then, shall we say? the law is sin? let it not be! but the sin I did not know except through law, for also the covetousness I had not known if the law had not said: <a href="/slt/romans/7.htm">Smith's Literal Translation</a> What then shall we say? The law sin? It may not be. But I knew not sin except by the law: for I knew not lust, if the law said not, Thou shalt not eagerly desire.<div class="vheading2">Catholic Translations</div><a href="/drb/romans/7.htm">Douay-Rheims Bible</a> What shall we say, then? Is the law sin? God forbid. But I do not know sin, but by the law; for I had not known concupiscence, if the law did not say: Thou shalt not covet. <a href="/cpdv/romans/7.htm">Catholic Public Domain Version</a> What should we say next? Is the law sin? Let it not be so! But I do not know sin, except through the law. For example, I would not have known about coveting, unless the law said: “You shall not covet.” <a href="/nabre/romans/7.htm">New American Bible</a> What then can we say? That the law is sin? Of course not! Yet I did not know sin except through the law, and I did not know what it is to covet except that the law said, “You shall not covet.” <a href="/nrsvce/romans/7.htm">New Revised Standard Version</a> What then should 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. I would not have known what it is to covet if the law had not said, “You shall not covet.”<div class="vheading2">Translations from Aramaic</div><a href="/lamsa/romans/7.htm">Lamsa Bible</a> What shall we say then? Is the law sin? Far be it. I would not have known the meaning of sin, except by means of the law: for I would never have known the meaning of lust, except the law said, Thou shalt not covet. <a href="/aramaic-plain-english/romans/7.htm">Aramaic Bible in Plain English</a> What therefore shall we say? Is The Written Law sin? God forbid! But I would not have learned sin except by The Written Law, for I would not have known lust, if The Written Law had not said, “Do not lust.”<div class="vheading2">NT Translations</div><a href="/anderson/romans/7.htm">Anderson New Testament</a> What, then, shall we say? Is the law sin? It can not be. Indeed, I had not known sin, except through law. For I had not known evil desire, unless the law had said: You shall not have any evil desire. <a href="/godbey/romans/7.htm">Godbey New Testament</a> Then what shall we say? is the law sin? It could not be so; but I did not know sin except through the law: for indeed I had not known lusts, unless the law said, Thou shalt not covet. <a href="/haweis/romans/7.htm">Haweis New Testament</a> What then shall we say? Is the law sin? God forbid. Yea, I had not known sin, but by the law: for I had not even known concupiscence, unless the law had said, Thou shalt not covet. <a href="/mace/romans/7.htm">Mace New Testament</a> Do we then conclude, that the law is the cause of sin? by no means; but I should not have had such a notion of sin, had it not been for the law: for I should not have known concupiscence was a sin, unless the law had said, "thou shalt not covet." <a href="/wey/romans/7.htm">Weymouth New Testament</a> What follows? Is the Law itself a sinful thing? No, indeed; on the contrary, unless I had been taught by the Law, I should have known nothing of sin as sin. For instance, I should not have known what covetousness is, if the Law had not repeatedly said, "Thou shalt not covet." <a href="/worrell/romans/7.htm">Worrell New Testament</a> What, then, shall we say? Is the law sin? It could not be! But I had not known sin, except through law; for I would not know even coveting, if the law did not say, "You shall not covet;" <a href="/worsley/romans/7.htm">Worsley New Testament</a> 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 to be sinful, if the law had not said, "Thou shalt not covet." <a href="/parallel/romans/7-7.htm">Additional Translations ...</a></div></div></div><div id="centbox"><div class="padcent"><a name="study" id="study"></a><div class="vheadingv">Audio Bible</div><iframe width="100%" src="https://www.youtube.com/embed/KIZs4GUMn-g?start=1606" title="YouTube video player" frameborder="0" allow="accelerometer; autoplay; clipboard-write; encrypted-media; gyroscope; picture-in-picture; web-share" allowfullscreen></iframe> <div class="vheadingv">Context</div><a href="/bsb/romans/7.htm">God's Law is Holy</a> 6But now, having died to what bound us, we have been released from the law, so that we serve in the new way of the Spirit, and not in the old way of the written code. 7<a href="/greek/5101.htm" title="5101: Ti (IPro-ANS) -- Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what.">What</a> <a href="/greek/3767.htm" title="3767: oun (Conj) -- Therefore, then. Apparently a primary word; certainly, or accordingly.">then</a> <a href="/greek/2046.htm" title="2046: eroumen (V-FIA-1P) -- Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say.">shall we say?</a> <a href="/greek/3588.htm" title="3588: ho (Art-NMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">Is the</a> <a href="/greek/3551.htm" title="3551: nomos (N-NMS) -- From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.">law</a> <a href="/greek/266.htm" title="266: hamartia (N-NFS) -- From hamartano; a sin.">sin?</a> <a href="/greek/3361.htm" title="3361: mē (Adv) -- Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether."></a> <a href="/greek/1096.htm" title="1096: genoito (V-AOM-3S) -- A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude.">Certainly not!</a> <a href="/greek/235.htm" title="235: alla (Conj) -- But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.">Indeed,</a> <a href="/greek/3756.htm" title="3756: ouk (Adv) -- No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not."></a> <a href="/greek/1097.htm" title="1097: egnōn (V-AIA-1S) -- A prolonged form of a primary verb; to know in a great variety of applications and with many implications.">I would not have been mindful of</a> <a href="/greek/3588.htm" title="3588: tēn (Art-AFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/266.htm" title="266: hamartian (N-AFS) -- From hamartano; a sin.">sin</a> <a href="/greek/1487.htm" title="1487: ei (Conj) -- If. A primary particle of conditionality; if, whether, that, etc.">if</a> <a href="/greek/3361.htm" title="3361: mē (Adv) -- Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.">not</a> <a href="/greek/1223.htm" title="1223: dia (Prep) -- A primary preposition denoting the channel of an act; through.">for</a> <a href="/greek/3551.htm" title="3551: nomou (N-GMS) -- From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.">the law.</a> <a href="/greek/5037.htm" title="5037: te (Conj) -- And, both. A primary particle of connection or addition; both or also."></a> <a href="/greek/1063.htm" title="1063: gar (Conj) -- For. A primary particle; properly, assigning a reason.">For</a> <a href="/greek/3756.htm" title="3756: ouk (Adv) -- No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not."></a> <a href="/greek/1492.htm" title="1492: ēdein (V-LIA-1S) -- To know, remember, appreciate. ">I would not have been aware of</a> <a href="/greek/3588.htm" title="3588: tēn (Art-AFS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the."></a> <a href="/greek/1939.htm" title="1939: epithymian (N-AFS) -- Desire, eagerness for, inordinate desire, lust. From epithumeo; a longing.">coveting</a> <a href="/greek/1487.htm" title="1487: ei (Conj) -- If. A primary particle of conditionality; if, whether, that, etc.">if</a> <a href="/greek/3588.htm" title="3588: ho (Art-NMS) -- The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.">the</a> <a href="/greek/3551.htm" title="3551: nomos (N-NMS) -- From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.">law</a> <a href="/greek/3361.htm" title="3361: mē (Adv) -- Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether.">had not</a> <a href="/greek/2036.htm" title="2036: elegen (V-IIA-3S) -- Answer, bid, bring word, command. A primary verb; to speak or say.">said,</a> <a href="/greek/3756.htm" title="3756: Ouk (Adv) -- No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not."></a> <a href="/greek/1937.htm" title="1937: epithymēseis (V-FIA-2S) -- To long for, covet, lust after, set the heart upon. From epi and thumos; to set the heart upon, i.e. Long for.">“Do not covet.”</a> 8But sin, seizing its opportunity through the commandment, produced in me every kind of covetous desire. For apart from the law, sin is dead.…<div class="cred"><a href="//berean.bible">Berean Standard Bible</a> · <a href="//berean.bible/downloads.htm">Download</a></div> <a name="crossref" id="crossref"></a><div class="vheading">Cross References</div><div id="crf"><a href="/exodus/20-17.htm">Exodus 20:17</a> You shall not covet your neighbor’s house. You shall not covet your neighbor’s wife, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.” <a href="/deuteronomy/5-21.htm">Deuteronomy 5:21</a> You shall not covet your neighbor’s wife. You shall not covet your neighbor’s house or field, or his manservant or maidservant, or his ox or donkey, or anything that belongs to your neighbor.” <a href="/matthew/5-17.htm">Matthew 5:17-20</a> Do not think that I have come to abolish the Law or the Prophets. I have not come to abolish them, but to fulfill them. / For I tell you truly, until heaven and earth pass away, not a single jot, not a stroke of a pen, will disappear from the Law until everything is accomplished. / So then, whoever breaks one of the least of these commandments and teaches others to do likewise will be called least in the kingdom of heaven; but whoever practices and teaches them will be called great in the kingdom of heaven. ... <a href="/galatians/3-19.htm">Galatians 3:19</a> Why then was the law given? It was added because of transgressions, until the arrival of the seed to whom the promise referred. It was administered through angels by a mediator. <a href="/1_timothy/1-8.htm">1 Timothy 1:8-10</a> Now we know that the law is good, if one uses it legitimately. / We realize that law is not enacted for the righteous, but for the lawless and rebellious, for the ungodly and sinful, for the unholy and profane, for killers of father or mother, for murderers, / for the sexually immoral, for homosexuals, for slave traders and liars and perjurers, and for anyone else who is averse to sound teaching <a href="/james/1-14.htm">James 1:14-15</a> But each one is tempted when by his own evil desires he is lured away and enticed. / Then after desire has conceived, it gives birth to sin; and sin, when it is full-grown, gives birth to death. <a href="/1_corinthians/15-56.htm">1 Corinthians 15:56</a> The sting of death is sin, and the power of sin is the law. <a href="/galatians/3-24.htm">Galatians 3:24</a> So the law became our guardian to lead us to Christ, that we might be justified by faith. <a href="/philippians/3-6.htm">Philippians 3:6</a> as to zeal, persecuting the church; as to righteousness in the law, faultless. <a href="/hebrews/4-12.htm">Hebrews 4:12</a> For the word of God is living and active. Sharper than any double-edged sword, it pierces even to dividing soul and spirit, joints and marrow. It judges the thoughts and intentions of the heart. <a href="/james/2-10.htm">James 2:10</a> Whoever keeps the whole law but stumbles at just one point is guilty of breaking all of it. <a href="/1_john/3-4.htm">1 John 3:4</a> Everyone who practices sin practices lawlessness as well. Indeed, sin is lawlessness. <a href="/psalms/19-7.htm">Psalm 19:7-8</a> The Law of the LORD is perfect, reviving the soul; the testimony of the LORD is trustworthy, making wise the simple. / The precepts of the LORD are right, bringing joy to the heart; the commandments of the LORD are radiant, giving light to the eyes. <a href="/psalms/119-96.htm">Psalm 119:96-97</a> I have seen a limit to all perfection, but Your commandment is without limit. / Oh, how I love Your law! All day long it is my meditation. <a href="/proverbs/6-23.htm">Proverbs 6:23</a> For this commandment is a lamp, this teaching is a light, and the reproofs of discipline are the way to life,</div> <a name="tsk" id="tsk"><div class="vheading">Treasury of Scripture</div>What shall we say then? Is the law sin? God forbid. No, I had not known sin, but by the law: for I had not known lust, except the law had said, You shall not covet.What.<a href="/romans/3-5.htm">Romans 3:5</a> But if our unrighteousness commend the righteousness of God, what shall we say? Is God unrighteous who taketh vengeance? (I speak as a man)<a href="/romans/4-1.htm">Romans 4:1</a> What shall we say then that Abraham our father, as pertaining to the flesh, hath found?<a href="/romans/6-15.htm">Romans 6:15</a> What then? shall we sin, because we are not under the law, but under grace? God forbid.is the law.<a href="/romans/7-8.htm">Romans 7:8,11,13</a> But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead… <a href="/1_corinthians/15-56.htm">1 Corinthians 15:56</a> The sting of death is sin; and the strength of sin is the law.I had.<a href="/romans/7-5.htm">Romans 7:5</a> For when we were in the flesh, the motions of sins, which were by the law, did work in our members to bring forth fruit unto death.<a href="/romans/3-20.htm">Romans 3:20</a> Therefore by the deeds of the law there shall no flesh be justified in his sight: for by the law is the knowledge of sin.<a href="/psalms/19-7.htm">Psalm 19:7-12</a> The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple… lust.<a href="/romans/7-8.htm">Romans 7:8</a> But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.<a href="/1_thessalonians/4-5.htm">1 Thessalonians 4:5</a> Not in the lust of concupiscence, even as the Gentiles which know not God:Thou shalt.<a href="/romans/13-9.htm">Romans 13:9</a> For this, Thou shalt not commit adultery, Thou shalt not kill, Thou shalt not steal, Thou shalt not bear false witness, Thou shalt not covet; and if there be any other commandment, it is briefly comprehended in this saying, namely, Thou shalt love thy neighbour as thyself.<a href="/genesis/3-6.htm">Genesis 3:6</a> And when the woman saw that the tree was good for food, and that it was pleasant to the eyes, and a tree to be desired to make one wise, she took of the fruit thereof, and did eat, and gave also unto her husband with her; and he did eat.<a href="/exodus/20-17.htm">Exodus 20:17</a> Thou shalt not covet thy neighbour's house, thou shalt not covet thy neighbour's wife, nor his manservant, nor his maidservant, nor his ox, nor his ass, nor any thing that is thy neighbour's.<div class="vheading">Jump to Previous</div><a href="/romans/2-15.htm">Conscience</a> <a href="/romans/6-16.htm">Conscious</a> <a href="/romans/6-13.htm">Contrary</a> <a href="/acts/20-33.htm">Covet</a> <a href="/mark/7-22.htm">Coveting</a> <a href="/romans/1-29.htm">Covetousness</a> <a href="/romans/6-16.htm">Desire</a> <a href="/acts/27-31.htm">Except</a> <a href="/romans/6-15.htm">Far</a> <a href="/romans/5-18.htm">Follows</a> <a href="/romans/6-15.htm">Forbid</a> <a href="/acts/28-6.htm">Howbeit</a> <a href="/romans/4-5.htm">However</a> <a href="/romans/6-15.htm">Indeed</a> <a href="/romans/7-2.htm">Instance</a> <a href="/acts/28-3.htm">Itself</a> <a href="/romans/7-6.htm">Law</a> <a href="/romans/6-15.htm">Means</a> <a href="/romans/6-23.htm">Sin</a> <a href="/romans/7-5.htm">Sinful</a> <a href="/romans/2-16.htm">Taught</a> <a href="/romans/6-15.htm">Thought</a> <a href="/romans/3-30.htm">Unless</a> <a href="/romans/7-6.htm">Way</a> <a href="/acts/19-40.htm">Wouldn't</a><div class="vheading2">Jump to Next</div><a href="/romans/9-1.htm">Conscience</a> <a href="/romans/7-14.htm">Conscious</a> <a href="/romans/9-7.htm">Contrary</a> <a href="/romans/7-8.htm">Covet</a> <a href="/romans/7-8.htm">Coveting</a> <a href="/romans/7-8.htm">Covetousness</a> <a href="/romans/7-8.htm">Desire</a> <a href="/romans/9-29.htm">Except</a> <a href="/romans/9-14.htm">Far</a> <a href="/romans/10-6.htm">Follows</a> <a href="/romans/7-13.htm">Forbid</a> <a href="/1_corinthians/2-6.htm">Howbeit</a> <a href="/romans/8-9.htm">However</a> <a href="/romans/7-12.htm">Indeed</a> <a href="/1_corinthians/14-7.htm">Instance</a> <a href="/romans/7-10.htm">Itself</a> <a href="/romans/7-8.htm">Law</a> <a href="/romans/7-8.htm">Means</a> <a href="/romans/7-8.htm">Sin</a> <a href="/romans/7-13.htm">Sinful</a> <a href="/romans/16-17.htm">Taught</a> <a href="/romans/9-14.htm">Thought</a> <a href="/romans/9-29.htm">Unless</a> <a href="/romans/7-13.htm">Way</a> <a href="/1_corinthians/1-17.htm">Wouldn't</a><div class="vheading2">Romans 7</div>1. <a href="/romans/7-1.htm">No law has power over a man longer than he lives.</a> 4. <a href="/romans/7-4.htm">But we are dead to the law.</a> 7. <a href="/romans/7-7.htm">Yet is not the law sin;</a> 12. <a href="/romans/7-12.htm">but holy, just and good;</a> 16. <a href="/romans/7-16.htm">as I acknowledge, who am grieved because I cannot keep it.</a> </div></div><div id="mdd"><div align="center"><div class="bot2"><table align="center" width="100%"><tr><td><div align="center"> <script id="3d27ed63fc4348d5b062c4527ae09445"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=51ce25d5-1a8c-424a-8695-4bd48c750f35&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script> <script id="b817b7107f1d4a7997da1b3c33457e03"> (new Image()).src = 'https://capi.connatix.com/tr/si?token=cb0edd8b-b416-47eb-8c6d-3cc96561f7e8&cid=3a9f82d0-4344-4f8d-ac0c-e1a0eb43a405'; </script>  <div id='div-gpt-ad-1529103594582-2'> </div>  <div id='div-gpt-ad-1529103594582-0' style='max-width: 300px;'> </div>  <div id='div-gpt-ad-1529103594582-3'> </div>  <div id='div-gpt-ad-1529103594582-1' style='max-width: 300px;'> </div>  <div align="center" id='div-gpt-ad-1531425649696-0'> </div> <script type="text/javascript"> </script> <script type="text/javascript" src="//pagead2.googlesyndication.com/pagead/show_ads.js"> </script> </div> </td></tr></table></div></div></div><div id="combox"><div class="padcom"><a name="commentary" id="commentary"></a><div class="vheading"><a href="/study/romans/7.htm">Berean Study Bible</a></div>What then shall we say? This phrase introduces a rhetorical question, a common technique used by Paul to engage his audience. The Greek word for "say" (λέγω, legō) implies a thoughtful consideration or conclusion. Paul is inviting the reader to ponder deeply the implications of the law in relation to sin, setting the stage for a profound theological discussion.Is the law sin? Here, Paul anticipates a potential misunderstanding of his previous teachings. The Greek word for "law" (νόμος, nomos) refers to the Mosaic Law, which was central to Jewish life and identity. By asking if the law is sin, Paul addresses a critical question about the nature and purpose of the law. Historically, the law was given to guide and instruct God's people, not to be equated with sin itself.Certainly not! This emphatic denial (Greek: μὴ γένοιτο, mē genoito) is one of Paul's strongest rejections of an idea. It underscores the importance of understanding that the law, in its essence, is holy and righteous. Paul is adamant that the law is not sinful; rather, it serves a divine purpose.Indeed, I would not have been aware of sin The phrase highlights the law's role in revealing sin. The Greek word for "aware" (γινώσκω, ginōskō) suggests an experiential knowledge. Paul is expressing that the law acts as a mirror, reflecting the sinful nature of humanity. Without the law, there would be no clear understanding of what constitutes sin.if it had not been for the law This clause emphasizes the necessity of the law in defining sin. The law acts as a boundary marker, delineating right from wrong. Historically, the law was given to Israel to set them apart as God's chosen people, providing a standard of holiness.For I would not have been aware of coveting Paul uses the specific example of coveting to illustrate his point. The Greek word for "coveting" (ἐπιθυμία, epithymia) refers to a strong desire or lust. This particular sin is internal and often hidden, demonstrating how the law exposes even the most secret sins of the heart.if the law had not said, 'Do not covet.' By quoting the commandment "Do not covet," Paul refers to the Tenth Commandment (<a href="/exodus/20-17.htm">Exodus 20:17</a>). This commandment is unique because it addresses the internal attitude rather than external actions. It shows that God's law penetrates beyond behavior to the intentions and desires of the heart. The law, therefore, serves as a tool for self-examination and conviction, leading believers to recognize their need for a Savior.<div class="vheading2"><a href="/commentaries/ellicott/romans/7.htm">Ellicott's Commentary for English Readers</a></div>(7) What shall we say then?--The Apostle had spoken in a manner disparaging to the Law, and which might well give offence to some of his readers. It was necessary to correct this. And so now he proceeds to lay down more precisely in what it was that the Law was defective, and what was its true function and relation to the history and struggles of humanity.In what follows the Apostle speaks throughout in the first person. He is really making a general statement which applies to all mankind; but this statement is based upon his own personal experience. Self-analysis is at the bottom of most profound psychology. The Apostle goes back in thought to the time before he had embraced Christianity, and treats his own case as typical. There can be little question that the description which follows to the end of <a href="/romans/7-24.htm" title="O wretched man that I am! who shall deliver me from the body of this death?">Romans 7:24</a> is a description of the unregenerate state of man. It is one prolonged crisis and conflict, which at last finds its solution in Christ.Is the law sin?--The Law had just been described as stimulating and exciting "the motions of sins." Was this true? Was the Law really immoral? No, that could not be.Nay.--Rather, howbeit (Ellicott), nevertheless. The Law is not actually immoral, but it is near being made so. It is not itself sin (sinful), but it reveals, and so in a manner incites to, sin.I had not known.--Strictly, I did not know. I had no acquaintance with sin except through the Law. Before the introduction of law, acts that are sinful in themselves, objectively viewed, may be done, but they are not sinful with reference to the person who does them. He has no knowledge or consciousness of what sin is until it is revealed to him by law.Sin.--Here a sort of quasi-personification. The principle or power of sin into contact and acquaintance with which the Apostle was brought for the first time by the Law.I had not known lust.--The Apostle introduces an illustration from a special law--the Tenth Commandment. "Lust" is here to be taken in the special sense of covetousness, desire for that which is forbidden. Doubtless there would be many before the giving of the Law who desired their "neighbour's wife, or his manservant, or his maidservant," &c.; but this would not be coveting, it would not be desire of that which was forbidden, for the simple reason that it was not forbidden. Covetousness, then, as a sin, the Apostle did not know until he was confronted with the law against it.<div class="vheading2"><a href="/commentaries/pulpit/romans/7.htm">Pulpit Commentary</a></div>Verses 7-25. - (b) The relation of law to sin, and how law prepares the soul for emancipation in Christ from the dominion of sin. In the section of the argument which begins at <a href="/romans/7-1.htm">Romans 7:1</a> we have seen that the idea of being under sin has passed into that of being under law, in such apparent connection of thought as to identify the positions. The apostle, seeing that readers might be perplexed by such identification, now, in the first place, explains what he has meant by it. Is the Law, then, sin? No, replies the apostle; the Law itself (with especial reference to the Mosaic Law as the great and authentic expression of Divine law) is holy; and its connection with sin is only this - that, in virtue of its very holiness, it convinces of sin, and makes it sinful. And then, to the end of ch. 7, he goes on to show how this is by an analysis of the operation of law on human consciousness. He presents to us a vivid picture of a man supposed at first to be without law, and therefore unconscious of sin; but then, through law coming in, acquiring a sense of it, and yet unable to avoid it. The man assents in his conscience to the good, but is dragged down by the infection of his nature to the evil. He seems to have, as it were, two contrary laws within himself, distracting him. And so the external Law, appealing to the higher law within himself, good and holy though it be, is, in a sense, killing him; for it reveals sin to him, and makes it deadly, but does not deliver him from it, till the crisis comes in the desperate cry, "O wretched man that I am! who shall deliver me from the body of this death?" (ver. 24). But this crisis is the precursor of deliverance; it is the last throe preceding the new birth; the Law has now done its work, having fully convinced of sin, and excited the yearning for deliverance, and in "the law of the Spirit of life in Christ Jesus" the deliverance comes. How it comes is set forth in ch. 8, where the state of peace and hope, consequent on deliverance through faith in Christ, is portrayed in glowing terms, so as thus to complete the subject which we announced as being that of the sixth, seventh, and eighth chapters, viz. "the moral results to believers of the revealed righteousness of God." Two questions have been raised and discussed with regard to vers. 7-25. (1) Whether St. Paul, who writes throughout the passage in the first person singular, is describing his own personal experience, or only so writing in order to give vividness and reality to his picture of the experience of any human soul. (2) Whether he is describing the mental experience of an unregenerate or of a regenerate man. As to (1), his purpose undoubtedly is not (like that of Augustine in his 'Confessions ') to tell us about himself, but to depict generally the throes of the human soul when convinced of sin. But, in doing this, he as undoubtedly draws on his own past experience; recollections of the struggle he had himself gone through gleam evidently throughout the picture; he paints so vividly because he has felt so keenly. This makes the passage so peculiarly interesting, as being not only a striking analysis of human consciousness, but also an opening out to us of the great apostle's inner self; of the inward pangs and dissatisfaction with himself which had, we may well believe, distracted him through the many years when he had been a zealot for the Law and apparently satisfied with it, and when - perhaps partly to stifle disturbing thoughts - he had thrown himself into the work of persecution. Then, further, the sudden change of tone observable in the eighth chapter, which is like calm and sunshine after storm, reveals to us the change that had come over him (to which he often elsewhere refers), when "the light from heaven" had shown him an escape from his mental chaos. He was then "a new creature: old things had passed away; behold, all things had become new" (<a href="/2_corinthians/5-17.htm">2 Corinthians 5:17</a>). As to question (2), an answer has been already virtually given; viz. that the condition described is that of the unregenerate; in this sense - that it is of one still under the bondage of sin and law, before the revelation to the soul of the righteousness of God, and the consequent rising to a new life in Christ. This seems obvious from its being the thought of law subjecting to sin that introduces the whole passage, and runs through it - the γὰρ which connects ver. 14 with what precedes denoting a continuance throughout of the same line of thought - and also from the marked change of tone in ch. 8, where the state of the regenerate is undoubtedly described. Further, we find, in vers. 5 and 6 of ch. 7, the obvious theses of the two sections that follow, in the remainder of ch. 7. and in ch. 8. respectively. Their wording exactly corresponds to the subject-matter of these sections; and ver. 5 distinctly expresses the state of being under law, ver. 6 the state of deliverance from it. Further, particular expressions in the two sections seem to be in intended contrast with each other, so as to denote contrasted states. In <a href="/romans/7-9.htm">Romans 7:9, 11, 13</a>, sin, through the Law, kills; in <a href="/romans/8-2.htm">Romans 8:2</a> we have "the law of the Spirit of life." In <a href="/romans/7-23.htm">Romans 7:23</a> the man is brought into captivity; in <a href="/romans/8-2.htm">Romans 8:2</a> he is made free. In <a href="/romans/7-14.htm">Romans 7:14, 18</a> there is invincible strife between the holy Law and the carnal mind; in <a href="/romans/8-4.htm">Romans 8:4</a> the righteousness of the Law is fulfilled. In <a href="/romans/7-5.htm">Romans 7:5</a> we were in the flesh; in <a href="/romans/8-9.htm">Romans 8:9</a> not in the flesh, but in the Spirit. And, further, could St. Paul possibly have spoken of the regenerate Christian as "sold under sin" (ver. 14)? His state is one of redemption from it. We do not mean that the state which begins to be described at ver. 14 is one devoid of grace. A condition of progress towards regeneration is described; and the final utter dissatisfaction with self, and the keen yearning after good, imply a reused and enlightened conscience: it is the state of one who is being prepared for deliverance, and is not far from the kingdom of God. All, in fact, we say is that it is not till ch. 8. that the picture of a soul emancipated by a living faith in Christ begins. We may observe, further, that the mere use of the present tense in ver. 14 and afterwards by no means necessitates our supposing the apostle to be speaking of his own state at the time of writing, and therefore of the state of a regenerate Christian. He uses the present to add vividness and reality to the picture; he throws himself back into, and realizes to himself again, his own former feebleness; and he thus also more clearly distinguishes between the state described and the imagined previous one before law had begun to operate. The view which we thus confidently advocate is that of the Greek Fathers generally, the application of the passage to the regenerate Christian being apparently due to Augustine in his opposition to Pelagianism; i.e. according to his later view; for in his earlier days (Prop. 45 in 'Ep. ad Romans;' 'Ad Simplic.,' 1:91, 'Conf.,' 7:21) he had held with the Greek Fathers. Jerome also seems to have similarly changed his mind about it; and the later view of both these Fathers has been adopted by Anselm, Thomas Aquinas, Corn. a Lapide, and by Luther, Melancthon, Calvin, Beza, and others among the Protestants. What weighed with Augustine was that in vers. 17, 20, 22, more propension to good is implied than his doctrinal theory allowed to the natural man. Under a similar impression, Calvin says, commenting on ver. 17, "Porto hic locus palam evincit non nisi de pits qui jam regeniti sunt Paulum disputare. Quamdiu enim manet homo sui similis, quantus quantus est, merito censetur vitiosus." If, however, St. Paul's intention, obvious from his own writing, does not fit in with Augustinian or Calvinistic theology, so much the worse for the latter. The verses in question do not, in fact, express more than the apostle elsewhere allows man to be capable of, and what observation of fact shows him to be capable of, though not having yet attained to Christian faith; viz. approval of, longing for, and even striving for, what is good. It is not more than the sincere and earnest, even in the Gentile world, have been already credited with in ch. 2. of this Epistle (vers. 7, 10, 14, 15, 26, 29). It does not follow that such moral earnestness is independent of Divine grace; but there is a true and effective operation of Divine grace, suitable to men's needs and capacities, before the fulness of Pentecostal grace. And further, however "far gone from original righteousness" man in his natural state may be, still that utter depravity attributed to him by some theologians is neither consonant with observed fact nor declared in Holy Writ. The image of God in which he was made is represented as defaced, but not obliterated. Be it observed, lastly, with regard to the whole question of the intention of this chapter, that its reference to the unregenerate precludes the wresting of some parts of it to support antinomianism. Calvin, though applying it, as said above, to the regenerate, thus alludes to and guards against any such abuse of ver. 17: "Non est deprecatio so excusantis, ac si culpa vacaret; quomodo multi nugatores justam defensionem habere se putant, qua tegant sua fiagitia dum in carnem ea rejiciunt." It was observed in the note at the head of ch. 2. that, though the thesis to be then proved was the sinfulness of all men without exception before God, this did not seem to be in that chapter rigorously proved with regard to those - and such it was allowed there were - who sincerely sought after righteousness, and refrained from judging others; and it was said that this apparent deficiency in the proof would be supplied in ch. 7. And so it is in this analysis of the inward consciousness of even the best in their natural state; recognizable by all as a true one in proportion to their own moral enlightenment and moral earnestness. This consideration is an additional reason for regarding ch. 7. as referring to the unregenerate; since otherwise a link in the argument on which the whole treatise rests would seem to be wanting. We may remark also, before proceeding with our exposition, that, though we hold ch. 7. to refer to the unregenerate, and ch. 8. to the regenerate state, between which a sharp line is here drawn, yet it need not follow that either the sense of having passed at a definite time from one to the other as represented in this ideal picture, or the consciousness of entire blessedness as portrayed in ch. 8, will be realized by all, who may still be regenerate and have undergone a true conversion. Owing to the weakness of the human will, which has to work with grace, and to the infection of nature that remains in the regenerate, the triumph of the grace of the new birth is seldom, in fact, complete; and so even saints may often be still painfully conscious of the conflict described in ch. 7. They will, indeed, have the peace and assurance of ch. 8. in proportion as "the law of the Spirit of life in Christ Jesus" is potent and paramount in them; but still they may not attain all at once to the ideal of their regenerate condition. Similarly, in St. John's Epistles the kingdoms of darkness and of light are set forth as totally distinct, and the regenerate are regarded as having passed entirely from the one into the other, so as to have the perfect love which casteth out fear; and it is of importance that the essential distinction between the two kingdoms should be kept in view. But still in actual life, as we cannot but feel, the majority of believing Christians have not so passed entirely; clouds from the old kingdom of darkness still partially overshadow most of those who, in the main, have passed into the light, and it may be difficult for us to determine to which kingdom some belong. Such would be the case even with those whom the apostle addressed - persons who had consciously, in adult life, risen to a new life in baptism; and still more will it be so with us, who were baptized in infancy, and may have grown up more or less, but few entirely, under the influence of the regenerating Spirit. Further, it is to be observed that, though the peace and confidence of ch. 8. be the growing result and reward of a true conversion, yet the practical tests of one are ever said by both St. Paul and St. John not to be feelings only, but the fruits of the Spirit in character and life. Verse 7. - What shall we say then? (St. Paul's usual phrase, with μὴ γένοιτο following, for meeting and rejecting a possible misunderstanding of his meaning; cf. <a href="/romans/6-1.htm">Romans 6:1</a>.) Is the Law sin? God forbid. Nay, I had not known Bin, but through law. Αλλὰ, translated "nay," being thus taken, as in the Authorized Version, adversatively to the supposition of the Law being sin, and so a continuation of what is expressed by μὴ γένοιτο. So far from the Law being sin, it exposes sin. Or it may be in the sense of "howbeit," as in the Revised Version, meaning - still, law has to do with sin so far as this, that it brings it out. For I had not known lust, except the Law had said, Thou shalt not covet; or rather, thou shalt not lust, so as to retain the correspondence of the verb with the preceding substantive. Observe, here as elsewhere, the significance of νόμος with and without the article. In the preceding section it was the Mosaic Law that wad specially in view, and it is the idea of being sin that is so indignantly repudiated at the beginning of this verse. So also, at the end, the Law of Moses is referred to as forbidding lust. Hence the article in both cases. But in the intervening phrase, εἰ μὰ διὰ νόμον, it is the principle of law generally that is regarding as making sin known. The adducing of ἐπιθυμία as being made known by the Law seems to have a significance beyond that of its being one particular instance of sin being so made known. It may imply that the very propension to evil, which is the root of sin, is thus only made known as sinful. The reference is, of course, to the tenth commandment. Without it men might not have been aware of the sinfulness of desires as well as of deeds, and thus, after all, been unacquainted with the essence of sin. Further, we may suppose it to be not without a purpose that the apostle varies his verbs expressive of knowing, τὴν ἁμαρτίαν οὐκ ἔγνων, and ἀπιθυμίαν οὐκ ἤδειν Ἔγνων. majus est, ἤδειν minus. Hinc posterius, cure etiam minor gradus negatur, est in increments" (Bengel). Ἔγνων may express personal acquaintance with the working and power of sin; ἤδειν, no more than knowing lust as being sin at all. If so, it does not in itself imply (whatever may seem to be the case in ver. 8, of which below) that the Law excites lust, in the sense that I should not have lusted as I do had not the Law forbidden me to lust. <a href="/commentaries/romans/7-7.htm">Parallel Commentaries ...</a> <a name="lexicon" id="lexicon"></a><div class="vheading">Greek</div>What Τί (Ti) Interrogative / Indefinite Pronoun - Accusative Neuter Singular <a href="/greek/strongs_5101.htm">Strong's 5101: </a> Who, which, what, why. Probably emphatic of tis; an interrogative pronoun, who, which or what. then οὖν (oun) Conjunction <a href="/greek/strongs_3767.htm">Strong's 3767: </a> Therefore, then. Apparently a primary word; certainly, or accordingly. shall we say? ἐροῦμεν (eroumen) Verb - Future Indicative Active - 1st Person Plural <a href="/greek/strongs_2046.htm">Strong's 2046: </a> Probably a fuller form of rheo; an alternate for epo in certain tenses; to utter, i.e. Speak or say. [Is] the ὁ (ho) Article - Nominative Masculine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Law νόμος (nomos) Noun - Nominative Masculine Singular <a href="/greek/strongs_3551.htm">Strong's 3551: </a> From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively. sin? ἁμαρτία (hamartia) Noun - Nominative Feminine Singular <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. Absolutely not! γένοιτο (genoito) Verb - Aorist Optative Middle - 3rd Person Singular <a href="/greek/strongs_1096.htm">Strong's 1096: </a> A prolongation and middle voice form of a primary verb; to cause to be, i.e. to become, used with great latitude. Indeed, ἀλλὰ (alla) Conjunction <a href="/greek/strongs_235.htm">Strong's 235: </a> But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise. I would not have been mindful of ἔγνων (egnōn) Verb - Aorist Indicative Active - 1st Person Singular <a href="/greek/strongs_1097.htm">Strong's 1097: </a> A prolonged form of a primary verb; to 'know' in a great variety of applications and with many implications. sin ἁμαρτίαν (hamartian) Noun - Accusative Feminine Singular <a href="/greek/strongs_266.htm">Strong's 266: </a> From hamartano; a sin. if εἰ (ei) Conjunction <a href="/greek/strongs_1487.htm">Strong's 1487: </a> If. A primary particle of conditionality; if, whether, that, etc. not μὴ (mē) Adverb <a href="/greek/strongs_3361.htm">Strong's 3361: </a> Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether. for διὰ (dia) Preposition <a href="/greek/strongs_1223.htm">Strong's 1223: </a> A primary preposition denoting the channel of an act; through. the Law. νόμου (nomou) Noun - Genitive Masculine Singular <a href="/greek/strongs_3551.htm">Strong's 3551: </a> From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively. For γὰρ (gar) Conjunction <a href="/greek/strongs_1063.htm">Strong's 1063: </a> For. A primary particle; properly, assigning a reason. I would not have been aware of ᾔδειν (ēdein) Verb - Pluperfect Indicative Active - 1st Person Singular <a href="/greek/strongs_1492.htm">Strong's 1492: </a> To know, remember, appreciate. coveting ἐπιθυμίαν (epithymian) Noun - Accusative Feminine Singular <a href="/greek/strongs_1939.htm">Strong's 1939: </a> Desire, eagerness for, inordinate desire, lust. From epithumeo; a longing. if εἰ (ei) Conjunction <a href="/greek/strongs_1487.htm">Strong's 1487: </a> If. A primary particle of conditionality; if, whether, that, etc. the ὁ (ho) Article - Nominative Masculine Singular <a href="/greek/strongs_3588.htm">Strong's 3588: </a> The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. Law νόμος (nomos) Noun - Nominative Masculine Singular <a href="/greek/strongs_3551.htm">Strong's 3551: </a> From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively. {had} not μὴ (mē) Adverb <a href="/greek/strongs_3361.htm">Strong's 3361: </a> Not, lest. A primary particle of qualified negation; not, lest; also (whereas ou expects an affirmative one) whether. said, ἔλεγεν (elegen) Verb - Imperfect Indicative Active - 3rd Person Singular <a href="/greek/strongs_2036.htm">Strong's 2036: </a> Answer, bid, bring word, command. A primary verb; to speak or say. “Do not covet.” ἐπιθυμήσεις (epithymēseis) Verb - Future Indicative Active - 2nd Person Singular <a href="/greek/strongs_1937.htm">Strong's 1937: </a> To long for, covet, lust after, set the heart upon. From epi and thumos; to set the heart upon, i.e. Long for. <div class="vheading">Links</div><a href="/niv/romans/7-7.htm">Romans 7:7 NIV</a> <a href="/nlt/romans/7-7.htm">Romans 7:7 NLT</a> <a href="/esv/romans/7-7.htm">Romans 7:7 ESV</a> <a href="/nasb/romans/7-7.htm">Romans 7:7 NASB</a> <a href="/kjv/romans/7-7.htm">Romans 7:7 KJV</a> <a href="//bibleapps.com/romans/7-7.htm">Romans 7:7 BibleApps.com</a> <a href="//bibliaparalela.com/romans/7-7.htm">Romans 7:7 Biblia Paralela</a> <a href="//holybible.com.cn/romans/7-7.htm">Romans 7:7 Chinese Bible</a> <a href="//saintebible.com/romans/7-7.htm">Romans 7:7 French Bible</a> <a href="/catholic/romans/7-7.htm">Romans 7:7 Catholic Bible</a> <a href="/romans/7-7.htm">NT Letters: Romans 7:7 What shall we say then? (Rom. 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