Romanos 2

Romanos 2

El panorama

Romanos 2 abre con “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou…”, cambia cerca del versículo 15 con “Which shew the work of the law written in their hearts, their conscience also bearing…” y termina con “But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the…”. Estos puntos trazan el movimiento propio del capítulo desde su inicio hasta su conclusión.

Las Escrituras junto al resumen

Romanos · Versión King James · 29

Romanos 2:1-8

Versículos 1–8: Therefore thou art inexcusable, O man, whosoever thou art that judgest…

Romanos 2:1–8 abre con “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest…” y llega a “But unto them that are contentious, and do not obey the truth, but obey unrighteousness…” en su último versículo. Ese recorrido desarrolla Romanos 2 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.

Contexto que da vida al pasaje

Este bloque contiene 2 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.

“Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou…” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.

“And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the…” La pregunta hace que el pasaje avance con más calma. Observa quién debe responder, qué presupone y si las líneas siguientes ofrecen una respuesta.

Romanos 2:1-8

Versión King James

1Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

2But we are sure that the judgment of God is according to truth against them which commit such things.

3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

6Who will render to every man according to his deeds:

7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

Romanos 2:9-16

Versículos 9–16: Tribulation and anguish, upon every soul of man that doeth evil, of the…

Romanos 2:9–16 abre con “Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of…” y llega a “In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.” en su último versículo. Ese recorrido desarrolla Romanos 2 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.

Contexto que da vida al pasaje

“Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;” Nombrar a Gentile y Jew mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

“For there is no respect of persons with God.” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.

“(For not the hearers of the law are just before God, but the doers of the law shall be justified.” El mandato no se entiende solo por el verbo. El destinatario, el propósito y su lugar dentro del pacto o argumento definen la responsabilidad.

Romanos 2:9-16

Versión King James

9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

11For there is no respect of persons with God.

12For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

13(For not the hearers of the law are just before God, but the doers of the law shall be justified.

14For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

15Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

Romanos 2:17-24

Versículos 17–24: Behold, thou art called a Jew, and restest in the law, and makest thy…

Romanos 2:17–24 abre con “Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,” y llega a “For the name of God is blasphemed among the Gentiles through you, as it is written.” en su último versículo. Ese recorrido desarrolla Romanos 2 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.

Contexto que da vida al pasaje

Este bloque contiene 3 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.

“Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,” Nombrar a Jew mantiene el relato unido a personas o lugares concretos. Sigue dónde reaparece el nombre y qué cambia a su alrededor.

“And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,” Los términos propios de esta línea incluyen blind, confident, darkness. Su relación con los versículos 18 y 20 permite comprobar su función dentro del pasaje.

Romanos 2:17-24

Versión King James

17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

18And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

23Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

24For the name of God is blasphemed among the Gentiles through you, as it is written.

Romanos 2:25-29

Versículos 25–29: For circumcision verily profiteth, if thou keep the law: but if thou be…

Romanos 2:25–29 abre con “For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law…” y llega a “But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit…” en su último versículo. Ese recorrido desarrolla Romanos 2 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.

Contexto que da vida al pasaje

Este bloque contiene 2 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.

“For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made…” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.

Romanos 2:25-29

Versión King James

25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

29But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

Detalles que vale la pena notar

29versículos en esta lectura
4movimientos principales
1versículos con diálogo
7preguntas en el texto KJV

La imagen inicial

Romans 2:1 comienza con “Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest…”

Dónde cambia el capítulo

Romans 2:10 forma un giro natural: “But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:”

La nota final

Romans 2:29 deja al lector con “But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of…”

Un recorrido de palabras por el capítulo

Las palabras circumcision, commit, dost, judgest, thyself, uncircumcision ayudan a revelar las preocupaciones que se repiten en el capítulo.

Primero el texto

Donde difieren los lectores

El resumen comienza con lo que dice el pasaje y cómo se relacionan sus partes. No supone que una denominación ya haya resuelto cada pregunta. Toda dependencia de una tradición, teoría literaria o reconstrucción histórica se identifica con claridad.

El texto KJV aparece primero. Las conclusiones interpretativas se identifican, y las diferencias se presentan cuando ayudan a explicar por qué las comunidades serias no siempre llegan a la misma respuesta.

Las notas interpretativas comparativas de este capítulo están en preparación. Hasta que las notas revisadas estén listas, esta página separa el texto KJV del resumen y la aplicación sin afirmar que todos los lectores serios coinciden en cada cuestión.