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Romains 7
Louis Segond

7 Ignorez-vous, frères, -car je parle à des gens qui connaissent la loi, -que la loi exerce son pouvoir sur l'homme aussi longtemps qu'il vit?

2 Ainsi, une femme mariée est liée par la loi à son mari tant qu'il est vivant; mais si le mari meurt, elle est dégagée de la loi qui la liait à son mari.

3 Si donc, du vivant de son mari, elle devient la femme d'un autre homme, elle sera appelée adultère; mais si le mari meurt, elle est affranchie de la loi, de sorte qu'elle n'est point adultère en devenant la femme d'un autre.

4 De même, mes frères, vous aussi vous avez été, par le corps de Christ, mis à mort en ce qui concerne la loi, pour que vous apparteniez à un autre, à celui qui est ressuscité des morts, afin que nous portions des fruits pour Dieu.

5 Car, lorsque nous étions dans la chair, les passions des péchés provoquées par la loi agissaient dans nos membres, de sorte que nous portions des fruits pour la mort.

6 Mais maintenant, nous avons été dégagés de la loi, étant morts à cette loi sous laquelle nous étions retenus, de sorte que nous servons dans un esprit nouveau, et non selon la lettre qui a vieilli.

7 Que dirons-nous donc? La loi est-elle péché? Loin de là! Mais je n'ai connu le péché que par la loi. Car je n'aurais pas connu la convoitise, si la loi n'eût dit: Tu ne convoiteras point.

8 Et le péché, saisissant l'occasion, produisit en moi par le commandement toutes sortes de convoitises; car sans loi le péché est mort.

9 Pour moi, étant autrefois sans loi, je vivais; mais quand le commandement vint, le péché reprit vie, et moi je mourus.

10 Ainsi, le commandement qui conduit à la vie se trouva pour moi conduire à la mort.

11 Car le péché saisissant l'occasion, me séduisit par le commandement, et par lui me fit mourir.

12 La loi donc est sainte, et le commandement est saint, juste et bon.

13 Ce qui est bon a-t-il donc été pour moi une cause de mort? Loin de là! Mais c'est le péché, afin qu'il se manifestât comme péché en me donnant la mort par ce qui est bon, et que, par le commandement, il devînt condamnable au plus haut point.

14 Nous savons, en effet, que la loi est spirituelle; mais moi, je suis charnel, vendu au péché.

15 Car je ne sais pas ce que je fais: je ne fais point ce que je veux, et je fais ce que je hais.

16 Or, si je fais ce que je ne veux pas, je reconnais par là que la loi est bonne.

17 Et maintenant ce n'est plus moi qui le fais, mais c'est le péché qui habite en moi.

18 Ce qui est bon, je le sais, n'habite pas en moi, c'est-à-dire dans ma chair: j'ai la volonté, mais non le pouvoir de faire le bien.

19 Car je ne fais pas le bien que je veux, et je fais le mal que je ne veux pas.

20 Et si je fais ce que je ne veux pas, ce n'est plus moi qui le fais, c'est le péché qui habite en moi.

21 Je trouve donc en moi cette loi: quand je veux faire le bien, le mal est attaché à moi.

22 Car je prends plaisir à la loi de Dieu, selon l'homme intérieur;

23 mais je vois dans mes membres une autre loi, qui lutte contre la loi de mon entendement, et qui me rend captif de la loi du péché, qui est dans mes membres.

24 Misérable que je suis! Qui me délivrera du corps de cette mort?...

25 Grâces soient rendues à Dieu par Jésus Christ notre Seigneur!... Ainsi donc, moi-même, je suis par l'entendement esclave de la loi de Dieu, et je suis par la chair esclave de la loi du péché.

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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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Louis Segond (LSG)

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