Romans 2
New English Translation
The Condemnation of the Moralist
2 [a] Therefore[b] you are without excuse,[c] whoever you are,[d] when you judge someone else.[e] For on whatever grounds[f] you judge another, you condemn yourself, because you who judge practice the same things. 2 Now we know that God’s judgment is in accordance with truth[g] against those who practice such things. 3 And do you think,[h] whoever you are, when you judge[i] those who practice such things and yet do them yourself,[j] that you will escape God’s judgment? 4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know[k] that God’s kindness leads you to repentance? 5 But because of your stubbornness[l] and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed![m] 6 He[n] will reward[o] each one according to his works:[p] 7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 8 but[q] wrath and anger to those who live in selfish ambition[r] and do not obey the truth but follow[s] unrighteousness. 9 There will be[t] affliction and distress on everyone[u] who does evil, on the Jew first and also the Greek,[v] 10 but[w] glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 11 For there is no partiality with God. 12 For all who have sinned apart from the law[x] will also perish apart from the law, and all who have sinned under the law will be judged by the law. 13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.[y] 14 For whenever the Gentiles,[z] who do not have the law, do by nature[aa] the things required by the law,[ab] these who do not have the law are a law to themselves. 15 They[ac] show that the work of the law is written[ad] in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend[ae] them,[af] 16 on the day when God will judge[ag] the secrets of human hearts,[ah] according to my gospel[ai] through Christ Jesus.
The Condemnation of the Jew
17 But if you call yourself a Jew and rely on the law[aj] and boast of your relationship to God[ak] 18 and know his will[al] and approve the superior things because you receive instruction from the law,[am] 19 and if you are convinced[an] that you yourself are a guide to the blind, a light to those who are in darkness, 20 an educator of the senseless, a teacher of little children, because you have in the law the essential features of knowledge and of the truth— 21 therefore[ao] you who teach someone else, do you not teach yourself? You who preach against stealing, do you steal? 22 You who tell others not to commit adultery, do you commit adultery? You who abhor[ap] idols, do you rob temples? 23 You who boast in the law dishonor God by transgressing the law! 24 For just as it is written, “the name of God is being blasphemed among the Gentiles because of you.”[aq]
25 For circumcision[ar] has its value if you practice the law, but[as] if you break the law,[at] your circumcision has become uncircumcision. 26 Therefore if the uncircumcised man obeys[au] the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 27 And the physically uncircumcised man,[av] by keeping the law, will judge you to be the transgressor of the law, even though[aw] you have the letter[ax] and circumcision! 28 For a person is not a Jew who is one outwardly, nor is circumcision something that is outward in the flesh, 29 but someone is a Jew who is one inwardly, and circumcision is of the heart[ay] by the Spirit[az] and not by the letter.[ba] This person’s[bb] praise is not from people but from God.
Footnotes
- Romans 2:1 sn Rom 2:1-29 presents unusual difficulties for the interpreter. There have been several major approaches to the chapter and the group(s) it refers to: (1) Rom 2:14 refers to Gentile Christians, not Gentiles who obey the Jewish law. (2) Paul in Rom 2 is presenting a hypothetical viewpoint: If anyone could obey the law, that person would be justified, but no one can. (3) The reference to “the ones who do the law” in 2:13 are those who “do” the law in the right way, on the basis of faith, not according to Jewish legalism. (4) Rom 2:13 only speaks about Christians being judged in the future, along with such texts as Rom 14:10 and 2 Cor 5:10. (5) Paul’s material in Rom 2 is drawn heavily from Diaspora Judaism, so that the treatment of the law presented here cannot be harmonized with other things Paul says about the law elsewhere (E. P. Sanders, Paul, the Law, and the Jewish People, 123); another who sees Rom 2 as an example of Paul’s inconsistency in his treatment of the law is H. Räisänen, Paul and the Law [WUNT], 101-9. (6) The list of blessings and curses in Deut 27-30 provide the background for Rom 2; the Gentiles of 2:14 are Gentile Christians, but the condemnation of Jews in 2:17-24 addresses the failure of Jews as a nation to keep the law as a whole (A. Ito, “Romans 2: A Deuteronomistic Reading,” JSNT 59 [1995]: 21-37).
- Romans 2:1 tn Some interpreters (e.g., C. K. Barrett, Romans [HNTC], 43) connect the inferential Διό (dio, “therefore”) with 1:32a, treating 1:32b as a parenthetical comment by Paul.
- Romans 2:1 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
- Romans 2:1 tn Grk “O man.”
- Romans 2:1 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
- Romans 2:1 tn Grk “in/by (that) which.”
- Romans 2:2 tn Or “based on truth.”
- Romans 2:3 tn Grk “do you think this,” referring to the clause in v. 3b.
- Romans 2:3 tn Grk “O man, the one who judges.”
- Romans 2:3 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
- Romans 2:4 tn Grk “being unaware.”
- Romans 2:5 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
- Romans 2:5 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
- Romans 2:6 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 2:6 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
- Romans 2:6 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
- Romans 2:8 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
- Romans 2:8 tn Grk “those who [are] from selfish ambition.”
- Romans 2:8 tn Grk “are persuaded by, obey.”
- Romans 2:9 tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”
- Romans 2:9 tn Grk “every soul of man.”
- Romans 2:9 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
- Romans 2:10 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
- Romans 2:12 sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.
- Romans 2:13 tn The Greek sentence expresses this contrast more succinctly than is possible in English. Grk “For not the hearers of the law are righteous before God, but the doers of the law will be declared righteous.”
- Romans 2:14 sn Gentile is a NT term for a non-Jew.
- Romans 2:14 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (phusei, “by nature”) to go with the preceding “do not have the law,” thus: “the Gentiles who do not have the law by nature,” that is, by virtue of not being born Jewish.
- Romans 2:14 tn Grk “do by nature the things of the law.”
- Romans 2:15 tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
- Romans 2:15 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
- Romans 2:15 tn Or “excuse.”
- Romans 2:15 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
- Romans 2:16 tn The form of the Greek word is either present or future, but it is best to translate in future because of the context of future judgment.
- Romans 2:16 tn Grk “of people.”
- Romans 2:16 sn On my gospel cf. Rom 16:25; 2 Tim 2:8.
- Romans 2:17 sn The law refers to the Mosaic law, described mainly in the OT books of Exodus, Leviticus, Numbers, and Deuteronomy.
- Romans 2:17 tn Grk “boast in God.” This may be an allusion to Jer 9:24.
- Romans 2:18 tn Grk “the will.”
- Romans 2:18 tn Grk “because of being instructed out of the law.”
- Romans 2:19 tn This verb is parallel to the verbs in vv. 17-18a, so it shares the conditional meaning even though the word “if” is not repeated.
- Romans 2:21 tn The structure of vv. 21-24 is difficult. Some take these verses as the apodosis of the conditional clauses (protases) in vv. 17-20; others see vv. 17-20 as an instance of anacoluthon (a broken off or incomplete construction).
- Romans 2:22 tn Or “detest.”
- Romans 2:24 sn A quotation from Isa 52:5.
- Romans 2:25 sn Circumcision refers to male circumcision as prescribed in the OT, which was given as a covenant to Abraham in Gen 17:10-14. Its importance for Judaism can hardly be overstated: According to J. D. G. Dunn (Romans [WBC], 1:120) it was the “single clearest distinguishing feature of the covenant people.” J. Marcus has suggested that the terms used for circumcision (περιτομή, peritomē) and uncircumcision (ἀκροβυστία, akrobustia) were probably derogatory slogans used by Jews and Gentiles to describe their opponents (“The Circumcision and the Uncircumcision in Rome,” NTS 35 [1989]: 77-80).
- Romans 2:25 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
- Romans 2:25 tn Grk “if you should be a transgressor of the law.”
- Romans 2:26 tn The Greek word φυλάσσω (phulassō, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.
- Romans 2:27 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.
- Romans 2:27 tn Grk “through,” but here the preposition seems to mean “(along) with,” “though provided with,” as BDAG 224 s.v. διά A.3.c indicates.
- Romans 2:27 tn Or “written code.”
- Romans 2:29 sn On circumcision is of the heart see Lev 26:41; Deut 10:16; Jer 4:4; Ezek 44:9.
- Romans 2:29 tn Some have taken the phrase ἐν πνεύματι (en pneumati, “by/in [the] S/spirit”) not as a reference to the Holy Spirit, but referring to circumcision as “spiritual and not literal” (RSV).
- Romans 2:29 tn Or “written code.”
- Romans 2:29 tn Grk “whose.” The relative pronoun has been replaced by the phrase “this person’s” and, because of the length and complexity of the Greek sentence, a new sentence was started in the translation.
Romans 2
Mounce Reverse Interlinear New Testament
2 Therefore dio you are eimi without excuse anapologētos, whoever you are ō, when you ho judge krinō someone else, for gar in en that hos which you judge krinō · ho another heteros, you condemn katakrinō yourself seautou, for gar you ho who judge krinō are practicing prassō the ho same things autos. 2 And de we know oida that hoti the ho judgment krima of ho God theos is eimi according kata to truth alētheia with epi respect to those ho who practice prassō · ho such toioutos things . 3 Do you suppose logizomai, · de this houtos, whoever you are ō, when you ho judge krinō those ho who practice prassō · ho such toioutos things yet kai do poieō them autos yourself, that hoti you sy will escape ekpheugō the ho judgment krima of ho God theos? 4 Or ē do you hold in contempt kataphroneō the ho riches ploutos of ho his autos kindness chrēstotēs and kai · ho forbearance anochē and kai · ho patience makrothumia, not agnoeō knowing that hoti · ho God’ s theos kindness chrēstos · ho is meant to lead agō you sy to eis repentance metanoia? 5 But de because kata of · ho your sy stubbornness sklērotēs and kai your unrepentant heart kardia, you are storing thēsaurizō up wrath orgē for yourself seautou on en the day hēmera of wrath orgē, when kai God’ s theos righteous judgment dikaiokrisia will be revealed apokalypsis, · ho 6 who hos will give apodidōmi to each hekastos person according kata to what ho he autos has done ergon: 7 to those ho who zēteō by kata patiently hypomonē doing good agathos works ergon seek for zēteō glory doxa and kai honor timē and kai immortality aphtharsia, he will give eternal aiōnios life zōē; 8 but de to those ho who are self-seeking ek and kai do not obey apeitheō the ho truth alētheia but de obey peithō · ho unrighteousness adikia, there will be wrath orgē and kai fury thumos. 9 There will be tribulation thlipsis and kai distress stenochōria for epi every pas human anthrōpos being psychē who ho does katergazomai · ho evil kakos, for the Jew Ioudaios first prōton and kai also for the Greek Hellēn, 10 but de glory doxa and kai honor timē and kai peace eirēnē for everyone pas who ho does ergazomai · ho good agathos, for the Jew Ioudaios first prōton and kai also for the Greek Hellēn.
11 For gar there is eimi no ou favoritism prosōpolēmpsia with para · ho God theos: 12 for gar all hosos who have sinned hamartanō apart from the law anomōs will apollymi also kai perish apollymi apart from the law anomōs, and kai all hosos who have sinned hamartanō under en the law nomos will be judged krinō by dia the law nomos; 13 for gar it is not ou the ho hearers akroatēs of the law nomos who are righteous dikaios before para · ho God theos, but alla the ho doers poiētēs of the law nomos who will be declared dikaioō righteous . 14 For gar whenever hotan the Gentiles ethnos, who ho do echō not mē have echō the law nomos, do poieō by nature physis the ho things required by the ho law nomos, these houtos, although they do not mē have echō the law nomos, are eimi a law nomos to themselves heautou. 15 They hostis show endeiknymi that the ho work ergon of the ho law nomos is written graptos on en · ho their autos hearts kardia, their autos conscience syneidēsis bearing symmartyreō witness · ho and kai their allēlōn conflicting metaxy · ho thoughts logismos accusing katēgoreō or ē else kai defending apologeomai them , 16 on en the day hēmera when hote God theos judges krinō · ho the ho secrets kryptos of ho everyone anthrōpos according kata to · ho my egō gospel euangelion through dia Christ Christos Jesus Iēsous.
17 But de if ei you sy call yourself eponomazō a Jew Ioudaios, and kai rely epanapauomai on the law nomos, and kai boast kauchaomai in en God theos, 18 and kai know ginōskō his ho will thelēma, and kai approve dokimazō the ho things that excel diapherō because you are instructed katēcheō by ek the ho law nomos, 19 and te are convinced peithō that you yourself seautou are eimi a guide hodēgos of the blind typhlos, a light phōs for those ho who are in en darkness skotos, 20 a corrector paideutēs of the foolish aphrōn, a teacher didaskalos of little nēpios children , having echō in en the ho law nomos the ho embodiment morphōsis of ho knowledge gnōsis and kai of ho truth alētheia— 21 you ho, then oun, who teach didaskō others heteros, will you not ou teach didaskō yourself seautou? You ho who preach kēryssō against mē stealing kleptō, do you steal kleptō? 22 You ho who tell legō others not mē to commit moicheuō adultery , do you commit moicheuō adultery ? You ho who abhor bdelyssomai · ho idols eidōlon, do you rob temples hierosyleō? 23 You who hos boast kauchaomai in en the law nomos, by dia your ho breaking parabasis of the ho law nomos you dishonor atimazō · ho God theos! 24 For gar as kathōs it is written graphō, “ On account of dia you hymeis the ho name onoma of ho God theos is being blasphemed blasphēmeō among en the ho Gentiles ethnos.” 25 For gar to be sure men, circumcision peritomē is of value ōpheleō if ean you practice prassō the law nomos, but de if ean you are eimi a transgressor parabatēs of the law nomos, · ho your sy circumcision peritomē has become ginomai uncircumcision akrobystia. 26 Therefore oun if ean the ho uncircumcised akrobystia man keeps phylassō the ho righteous dikaiōma requirements of the ho law nomos, will logizomai not ou · ho his autos uncircumcision akrobystia be counted logizomai as eis circumcision peritomē? 27 And kai will krinō not the ho one who teleō by ek nature physis is uncircumcised akrobystia yet fulfills teleō the ho law nomos judge krinō you sy who ho have dia the written gramma code and kai circumcision peritomē yet are a transgressor parabatēs of the law nomos? 28 For gar that person is not ou a ho Jew Ioudaios who is eimi one outwardly en ho, · ho nor oude is · ho circumcision peritomē that which is outward en ho · ho in en the flesh sarx. 29 But alla a person is a Jew Ioudaios who ho is one inwardly en ho, · ho and kai circumcision peritomē is a matter of the heart kardia, by en the Spirit pneuma and not ou by the written gramma code . That person’ s hos · ho praise epainos comes not ou from ek man anthrōpos but alla from ek · ho God theos.
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