the Week of Proper 24 / Ordinary 29
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Tyndale New Testament
Romans 7:20
Bible Study Resources
Concordances:
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- CondensedParallel Translations
So if I do what I don't want to do, then I am not really the one doing it. It is the sin living in me that does it.
Now if I do what I do not want, it is no longer I that do it, but sin which dwells within me.
But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me.
But if I do what I don't want to do, I am no longer the one who is doing it, but it is the sin that lives in me.
But if I do the very thing I do not want, I am no longer the one doing it, but sin that dwells in me.
So if I do things I do not want to do, then I am not the one doing them. It is sin living in me that does those things.
But if I do what I do not want, it is no more I that do it, but sin which dwells in me.
Now if I do that which I would not, it is no more I that do it, but sin that dwelleth in me.
Now if I do what I do not want, it is no longer I who do it, but sin that dwells within me.
But if what I don't desire, that I do, it is no more I that do it, but sin which dwells in me.
Now, if I do that which I would not, it is no more I that do it, but sin that dwelleth in me.
But if I do that which I desire not to do, it can no longer be said that it is I who do it, but the sin which has its home within me does it.
And if Y do that yuel thing that Y wole not, Y worche not it, but the synne that dwellith in me.
But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me.
And if I do what I do not want, it is no longer I who do it, but it is sin living in me that does it.
And so, if I don't do what I know is right, I am no longer the one doing these evil things. The sin that lives in me is what does them.
But if I am doing the very thing I do not want to do, I am no longer the one doing it [that is, it is not me that acts], but the sin [nature] which lives in me.
But if what I would not, that I do, it is no more I that do it, but sin which dwelleth in me.
But if I do what I have no mind to do, it is no longer I who do it, but the sin living in me.
But if I am doing what "the real me" doesn't want, it is no longer "the real me" doing it but the sin housed inside me.
But if what *I* do not will, this I practise, [it is] no longer *I* [that] do it, but the sin that dwells in me.
And if the thing that I will not I do, it is not I who do it, but sin which dwelleth in me.
And if I do what I would not, it is not I that do it, but sin which dwelleth in me.
Now if I doe that I would not, it is no more I that do it, but sinne that dwelleth in me.
But if I do what I don't want to do, I am not really the one doing wrong; it is sin living in me that does it.
If I am always doing the very thing I do not want to do, it means I am no longer the one who does it. It is sin that lives in me.
Now if I do what I do not want, it is no longer I that do it, but sin that dwells within me.
Nowe if I do yt I would not, it is no more I that doe it, but the sinne that dwelleth in me.
Now if I do that which I do not wish, then it is not I who do it, but the sin which dominates me.
Now, if what I wish not, the same, I do, no longer am, I, working it out, but the, sin, that dwelleth in me.
Now if I do that which I will not, it is no more I that do it: but sin that dwelleth in me.
And yf I do that I woulde not, then is it not I that doth it, but sinne that dwelleth in me.
If I do what I don't want to do, this means that I am no longer the one who does it; instead, it is the sin that lives in me.
Now if I do what I do not want, I am no longer the one that does it, but it is the sin that lives in me.
Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me.
But if what I do not want to do, this I am doing, I am no longer the one doing it, but sin that lives in me.
But if I do what I do not desire, it is no longer I working it out, but the sin dwelling in me.
And if what I do not will, this I do, it is no longer I that work it, but the sin that is dwelling in me.
Yf I do now that I wil not, then is it not I that do it, but synne that dwelleth in me.
now if I do that which my mind is against, it is not meerly I that do it, but sin that dwells in me.
Now if I do what I do not want, it is no longer me doing it but sin that lives in me.
Now if I do what I will not to do, it is no longer I who do it, but sin that dwells in me.
If I do something I don't want to do, this means I am not the one who does it. It's the sin that lives within me.
But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me.
But if I am doing the very thing I do not want, I am no longer the one working it out, but sin which dwells in me.
Contextual Overview
Bible Verse Review
from Treasury of Scripure Knowledge
it is no: Romans 7:17
Reciprocal: John 13:10 - needeth Romans 7:15 - what Romans 8:1 - no
Gill's Notes on the Bible
Now if I do that I would not,.... The same conclusion is formed here, as in Romans 7:17, not with any view to excuse himself from blame in sinning, but to trace the lusts of his heart, and the sins of his life, to the source and fountain of them, the corruption of his nature; and to ascribe them to the proper cause of them, which was not the law of God, nor the new man, but sin that dwelt in him.
Barnes' Notes on the Bible
Now if I do ... - This verse is also a repetition of what was said in Romans 7:16-17.
Clarke's Notes on the Bible
Verse Romans 7:20. It is no more I — My will is against it; my reason and conscience condemn it. But sin that dwelleth in me-the principle of sin, which has possessed itself of all my carnal appetites and passions, and thus subjects my reason and domineers over my soul. Thus I am in perpetual contradiction to myself. Two principles are continually contending in me for the mastery: my reason, on which the light of God shines, to show what is evil; and my passions, in which the principle of sin works, to bring forth fruit unto death.
This strange self-contradictory propensity led some of the ancient philosophers to imagine that man has two souls, a good and a bad one; and it is on this principle that Xenophon, in his life of Cyrus, causes Araspes, a Persian nobleman, to account for some misconduct of his relative to Panthea, a beautiful female captive, whom Cyrus had entrusted to his care:-"O Cyrus, I am convinced that I have two souls; if I had but one soul, it could not at the same time pant after vice and virtue; wish and abhor the same thing. It is certain, therefore, that we have two souls; when the good soul rules, I undertake noble and virtuous actions; but when the bad soul predominates, I am constrained to do evil. All I can say at present is that I find my good soul, encouraged by thy presence, has got the better of my bad soul." See Spectator, vol. viii. No. 564. Thus, not only the ancients, but also many moderns, have trifled, and all will continue to do so who do not acknowledge the Scriptural account of the fall of man, and the lively comment upon that doctrine contained in the seventh chapter of the Epistle to the Romans.
