El panorama
Romanos 7 abre con “Know ye not, brethren, (for I speak to them that know the law,) how that the law hath…”, cambia cerca del versículo 13 con “Was then that which is good made death unto me? God forbid. But sin, that it might…” y termina con “I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law…”. Estos puntos trazan el movimiento propio del capítulo desde su inicio hasta su conclusión.
Las Escrituras junto al resumen
Romanos · Versión King James · 25Romanos 7:1-7
Versículos 1–7: Know ye not, brethren, (for I speak to them that know the law,) how that…
Romanos 7:1–7 abre con “Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion…” y llega a “What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law…” en su último versículo. Ese recorrido desarrolla Romanos 7 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.
“Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as…” La pregunta hace que el pasaje avance con más calma. Observa quién debe responder, qué presupone y si las líneas siguientes ofrecen una respuesta.
“For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be…” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.
“So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her…” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.
Romanos 7:1-7
Versión King James1Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?
2For the woman which hath an husband is bound by the law to her husband so long as he liveth; but if the husband be dead, she is loosed from the law of her husband.
3So then if, while her husband liveth, she be married to another man, she shall be called an adulteress: but if her husband be dead, she is free from that law; so that she is no adulteress, though she be married to another man.
4Wherefore, my brethren, ye also are become dead to the law by the body of Christ; that ye should be married to another, even to him who is raised from the dead, that we should bring forth fruit unto God.
5For 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.
6But now we are delivered from the law, that being dead wherein we were held; that we should serve in newness of spirit, and not in the oldness of the letter.
7What 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.
Romanos 7:8-14
Versículos 8–14: Sin, taking occasion by the commandment, wrought in me all manner of…
Romanos 7:8–14 abre con “But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For…” y llega a “For we know that the law is spiritual: but I am carnal, sold under sin.” en su último versículo. Ese recorrido desarrolla Romanos 7 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.
Contexto que da vida al pasaje
Este bloque contiene 1 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.
“But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was…” Los términos propios de esta línea incluyen commandment, concupiscence, dead. Su relación con los versículos 9 permite comprobar su función dentro del pasaje.
Romanos 7:8-14
Versión King James8But sin, taking occasion by the commandment, wrought in me all manner of concupiscence. For without the law sin was dead.
9For I was alive without the law once: but when the commandment came, sin revived, and I died.
10And the commandment, which was ordained to life, I found to be unto death.
11For sin, taking occasion by the commandment, deceived me, and by it slew me.
12Wherefore the law is holy, and the commandment holy, and just, and good.
13Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful.
14For we know that the law is spiritual: but I am carnal, sold under sin.
Romanos 7:15-21
Versículos 15–21: For that which I do I allow not: for what I would, that do I not; but…
Romanos 7:15–21 abre con “For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.” y llega a “I find then a law, that, when I would do good, evil is present with me.” en su último versículo. Ese recorrido desarrolla Romanos 7 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.
Contexto que da vida al pasaje
“For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.” Esta línea aporta una razón, un resultado o una conclusión. Debe permanecer unida a la afirmación o acción que le da sentido.
“If then I do that which I would not, I consent unto the law that it is good.” Los términos propios de esta línea incluyen consent, good. Su relación con los versículos 15 y 17 permite comprobar su función dentro del pasaje.
Romanos 7:15-21
Versión King James15For that which I do I allow not: for what I would, that do I not; but what I hate, that do I.
16If then I do that which I would not, I consent unto the law that it is good.
17Now then it is no more I that do it, but sin that dwelleth in me.
18For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not.
19For the good that I would I do not: but the evil which I would not, that I do.
20Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
21I find then a law, that, when I would do good, evil is present with me.
Romanos 7:22-25
Versículos 22–25: For I delight in the law of God after the inward man:
Romanos 7:22–25 abre con “For I delight in the law of God after the inward man:” y llega a “I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God…” en su último versículo. Ese recorrido desarrolla Romanos 7 se desarrolla mediante sus propias voces, acciones, afirmaciones y consecuencias.
Contexto que da vida al pasaje
Este bloque contiene 1 preguntas. No son simple puntuación: muestran dónde una voz busca, desafía, teme o intenta comprender.
Romanos 7:22-25
Versión King James22For I delight in the law of God after the inward man:
23But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members.
24O wretched man that I am! who shall deliver me from the body of this death?
25I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.
Detalles que vale la pena notar
La imagen inicial
Romans 7:1 comienza con “Know ye not, brethren, (for I speak to them that know the law,) how that the law hath dominion over a man as long as he liveth?”
Dónde cambia el capítulo
Romans 7:13 forma un giro natural: “Was then that which is good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the…”
La nota final
Romans 7:25 deja al lector con “I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin.”
Un recorrido de palabras por el capítulo
Las palabras good, commandment, dead, husband, death, know 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.