BHT with Full Translator’s NotesRomans 2 =
2
“God Judges All People by the Same Standard”
1 That is why ˢyou, O fellow member of the human race,+ have absolutely+ no excuse—any human being who concludes another+ to be worthy of condemnation.+ To the extent+ that ˢyou condemn someone else, you see, it is+ actually+ yourself whom you are condemning, in view of the fact that you, the one who condemns, are guilty+ of doing the very+ same things. 2 Now we know that when God judges, he renders accurate and impartial judgment+ against those who do such things. 3 Well, do ˢyou really imagine, you puny sinful human+—you who condemn those who do such things even though you are guilty of the same—that you yourself+ will somehow escape the judgment of God? 4 Or do ˢyou dare snub your nose at the incomparably vast and precious+ riches of his kindness and restraint and patience, failing to understand that God’s kindness is meant to lead you to repentance+?+ 5 Because of ˢyour hardness and your heart’s refusal to repent,+ however, you are storing up punishment+ for yourself in the Day when God will pour out his wrath and reveal his righteous judgment+ 6 and+ “repay each person according to his deeds.”+ 7 To those who, by keeping to what is right,+ continually set their hearts+ on these—+glory and honor and immortality—he will grant+ life in the age to come.+ 8 Upon those who are driven by selfish ambition and refuse to obey the truth, however, who instead obey what is wicked, he will pour out+ his wrath and fury. 9 There will come upon all the evildoers of mankind+ great+ affliction and anguish—upon Jews first, and also+ upon Gentiles. 10 There will be granted to everyone who persists in doing what is right, however,+ glory and honor and peace—to Jews first, and also to Gentiles. 11 God judges all people by the same standard, you see.+ 12 All who bear guilt for sin, you see,+ outside of a formal subjection to and knowledge of Torah,+will without reference+ to Torah also be consigned to utter ruin,+ while all who bear guilt for sin, indeed,+ as those formally subject to and knowledgeable of Torah,+ will on the basis of Torah be condemned.+ 13 It is+ not those who merely hear Torah, after all, who are held to be righteous in the eyes of God, but it is+ those who obey Torah who will be held as such.+ 14 Indeed, when Gentiles, who aren’t in possession of Torah, do the things taught by Torah as a matter of natural disposition,+ these Gentiles,+ even though+ they don’t have+ Torah, are functioning as a kind of covenantal instruction+ to themselves+; 15 they+ demonstrate that the conduct+ stipulated in Torah is written on their hearts,+ their consciences bearing additional witness,+ and at different moments their thoughts telling them, “no, that was wrong,” or even, “yes, that was right.”+ 16 The Day is coming when+ God will judge the innermost thoughts and motives of the human race,+ according to my gospel, through Messiah Jesus.+
“If You Are Called a Jew”
17 Now if ˢyou are called a Jew,+ and rely on Torah and praise the deeds of God+ 18 and know his will and can discern the things that are of greater value and importance,+ because+ you are instructed in Torah; 19 if you are convinced that you yourself are a guide indeed+ for the blind,+ a light for those who are in darkness, 20 someone who can whip the foolish into shape,+ a teacher of the ignorant,+ because+ you have in your possession the essential features of knowledge and truth in Torah— 21 well then, ˢyou who teach others, are you failing to teach yourself+? ˢYou who are always+ condemning stealing, are you guilty of stealing? 22 ˢYou who are always+ saying, “don’t commit adultery,” are you guilty of adultery?+ ˢYou who loathe idols, are you guilty of robbing temples?+ 23 ˢYou who pride yourself so much in Torah,+ by disregarding+ Torah, are subjecting God to dishonor.+ 24 As it is written, “It is+ because of ᵖyou that the name of God is constantly profaned+ among the Gentiles.”+ 25  Circumcision+ does have its benefits,+ you see, but only+ if ˢyou obey+ Torah.+ If ˢyou disregard+ Torah,+ however, ˢyou might as well have never even+ been circumcised.+
26 If a Gentile’s+ way of life conforms,+ therefore, to the righteous statutes of Torah,+ he will be regarded, will he not,+ even though he is uncircumcised, as a member of God’s covenant people?+ 27 In fact, a Gentile who is uncircumcised in his body,+ and yet whose inward+ life is submitted to God’s instruction+ in obedience,+ will condemn ˢyou who have these—+letters on scrolls and bodily+ circumcision—and yet disregard Torah.+ 28 It isn’t+ the things that can be seen on the outside, you see, that make a Jew a Jew,+ nor is it+ the circumcision that can be seen in the body+ that makes a Jew acceptable to God.+ 29 No, it is the Jew who is faithful here—+on the inside, where no man can see+—who is a Jew,+ and the critical+ circumcision is that of the heart, accomplished+ through the work+ of the Spirit, not letters on scrolls. This person’s praise comes not from mere+ men, but from God.
+1:1Drawing from L-N in translation here (see L-N, 33.314).+1:2The antecedent has been restated in translation for clarity. Cf NIV.+1:3Lit according to the flesh. ME (see BDAG, 915, sv σάρξ 4). Cf 2 Sa 7; 1 Ch 17; Ps 2, 89, 132.+1:4This is a Messianic title, rooted in the Davidic Covenant (cf, eg, 2 Sa 7; 1 Ch 17; Ps 2, 89, 132).+1:4Cf ISV, NET. Cf also Mt 28:18-20. Note the important relationship between Messianic authority and the Spirit in Is 11, given to the “shoot from the stump of Jesse” (Is 11:1). Cf also Heb 1; Re 3:1, 5:6.+1:4Cf Is 11:1-5, 42:1, 59:21, 61:1; Re 1:4, 3:1, and 5:6.+1:4Cf Ps 16; Ac 13:32-35. Following Cranfield here. See C. E. B. Cranfield, A Critical and Exegetical Commentary on the Epistle to the Romans, International Critical Commentary (London; New York: T&T Clark International, 2004), 61–62.+1:5Lit grace and apostleship. ME. Cf NABRE. Cf also Ga 1:1. “Grace and apostleship” is most likely a hendiadys (a unified concept expressed through two coordinated words [ie, they are joined with “and”]; cf ESS [Rm], 23). Cf, eg, 1 Co 1:1; 2 Co 1:1; Eph 1:1; Col 1:1; 1 Ti 1:1; 2 Ti 1:1.+1:5Or for the sake of. ὑπὲρ ( huper) here is a marker of benefaction. Cf. NLT.+1:6Unless otherwise marked (through superscript—ˢyou), all second person pronouns are in the second person plural.+1:6Or called.+1:6Or to belong to. Cf BDAG, 549, sv κλητός; CEV, CJB.+1:7IT. Here, Paul is obviously writing to believers, not to the entire city of Rome (lit all those being in Rome).+1:7Lit summoned to be holy, or called/summoned to be saints. ME/IT (see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” [PhD diss., Columbia International University, 2024]). Cf 1 Th 4:7, 5:23; 2 Th 2:13.+1:7“All of” is drawn from the plural “you” here.+1:7χάρις καὶ εἰρήνη ( charis kai eirēnē) is in a split focal position (see BART Display and LDGNT), and thus commas and inversion have been used to give extra focus to this constituent.+1:8Lit first. Cf REB.+1:9μάρτυς μού ( martus mou) is in P2 (see BART Display and LDGNT), and thus italics have been used to give extra focus and emphasis to this element.+1:9The verb used in this verse (λατρεύω [ latreuō]) denotes the performance of priestly duties and sacral rights (see, eg, BDAG, 586, sv). Cf Rm 15:14.+1:9Lit make mention of you [in prayer]. ME (see BDAG, 654, sv μνεία 2).+1:9ἀδιαλείπτως ( adialeiptōs) is in P2 (see BART Display and LDGNT), and therefore the clause has been structured so as to allow for this element to be placed in clause-final for extra focus and stress.+1:10Lit always/on every occasion in my prayers petitioning if somehow already sometime I will be prospered in/by the will of God to come to you. ME (see L-N, 67.40; UBSHS [Rm], 16). Cf NCV, NIV, NLT, TEV. The gap between languages here is obvious.+1:11Lit to see you. ME. In this context, ἰδεῖν ( idein) means to “come or learn to know someone” (see BDAG, 280, sv εἶδον 5), or “to meet socially, conceived of as perceiving them by sight (in one’s presence)” ( BSL, Rm 1:11).+1:11τι χάρισμα πνευματικὸν ( ti charisma pneumatikon) is in a split focal position (see BART Display and LDGNT), and therefore εἰς τὸ στηριχθῆναι ὑμᾶς ( eis to stērichthēnai) has been used as a spacer to give extra focus to this constituent.+1:11Cf Rm 15:29.+1:12For the range of meaning possible with παρακαλέω ( parakaleō) (here a cognate, signaling the same idea but with mutual association, is used), see translation and notes at 2 Co 1:3-7.+1:12ἐν ἀλλήλοις ( en allēlois) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:12Cf, eg, 2 Co 1:3-11; 1 Th 3:1-10.+1:13Lit I don’t want you to fail to understand. ME (see translation and notes at 1 Th 4:13).+1:13See translation and notes at Ac 5:15. Cf NEB in UBSHS (Rm), 17.+1:13Lit among the remaining/other Gentiles. ME (see UBSHS [Rm], 17). Cf NEB. τινὰ καρπὸν ( tina karpon) is in P2 (see BART Display and LDGNT), and therefore καθὼς καὶ ἐν τοῖς λοιποῖς ἔθνεσιν ( kathōs kai en tois loipois ethnesin) has been used as a spacer to give extra focus to this constituent.+1:13Lit have some fruit among you. ME (see UBSHS [Rm], 17). Cf NLT.+1:14Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις ὀφειλέτης ( ophieletēs) is in P2 (see BART Display and LDGNT), with Ἕλλησίν τε καὶ βαρβάροις, σοφοῖς τε καὶ ἀνοήτοις in an embedded focal position (see BART Display), and therefore a cleft-construction has been used to give extra focus to this element.+1:14Lit both to Greeks and to barbarians, both to the wise and to the foolish. ME(H) (see UBSHS [Rm], 18). Cf CJB, NLT, TEV.+1:14Lit that I am a debtor. ME. Cf NCV, NLT, TEV.+1:15καὶ ὑμῖν τοῖς ἐν Ῥώμῃ ( kai humin tois en Rōmē) is in P2 (see BART Display and LDGNT), and therefore καὶ ( kai) has been used as a spacer to give extra focus to this constituent.+1:16δύναμις θεοῦ ( dunamis theou) is in P2 (see BART Display and LDGNT), and therefore an emphatic adjective has been used to give extra focus to this constituent.+1:16Or delivering. Purpose and/or result is signaled by εἰς ( eis) here (see L-N 89.48, 89.57). This has been signaled in translation here with a participle. Cf NLT.+1:16IT. The object of faith is implied here from the context.+1:16“Jew” and “Greek,” when referring to a class, transfer more naturally into English in the plural. Cf NCV, TEV.+1:16Lit Greeks. When contrasted with Jews, “Greeks” means Gentiles (see L-N, 11.40). Cf CJB, NCV, NIV, NLT, TEV.+1:17Lit in it. The antecedent has been restated in the translation for clarity. Cf NCV, NET, NIV, NLT, TEV.+1:17δικαιοσύνη θεοῦ ( dikaiosunē theou) is in P2 (see BART Display and LDGNT), and therefore inversion and an emphatic adjective have been used to give extra focus to this constituent.+1:17The “righteousness of God” refers to God’s saving or punitive acts and to the personal and covenantal integrity on the basis of which such acts are performed. It has both positive and negative connotations: the salvation and raising up of one in victory means the humbling and punishing of another in defeat (cf., e.g., Judges 2-3). In some contexts, it can refer to a result of such activity, such as in the receipt of a new legal status (e.g., Phil 3:9) graciously granted by God in accordance with his revealed nature (Exod 34). For further discussion, see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” (PhD diss., Columbia International University, 2024).+1:17ἐκ πίστεως ( ek pisteōs) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element.+1:17Hab 2:4. Cf NLT, REB.+1:18Lit men. ME (see L-N, 9.1). Cf 2 Pt 3; Jud 14-15.+1:18κατεχόντων ( katechontōn) is in a DFE position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and therefore the clause has been structured to give extra focus to this element.+1:19EFE. According to BDAG, here διότι ( dioti) is functioning as a “marker used to indicate why something just stated can reasonably be considered valid” (see BDAG, 251, sv 3).+1:19Lit among them. ME (see translation and notes at Jn 12:37, 15:24). Cf REB in ESS (Rm), 71.+1:19φανερόν ( phaneron) is in P2 (see BART Display and LDGNT), and therefore part of this element (cf the translation at 2 Co 4:11) has been placed in clause-final for primary focus, with adverbs used to give extra focus to this constituent.+1:19ὁ θεὸς ( ho theos) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and intensive pronoun have been used to give extra focus to this constituent.+1:19The direct object is implied from the context here. Greek often leaves out direct objects when clear from the context.+1:19Cf Gn 1:14-18; Ps 8,19; Rm 10:18.+1:20Lit his.+1:20Cf Ps 19:1-6, 28:5, 33:5, 46:8, 77:12, 86:5, 92:4, 103:22, 104:24, 104:31, 111:2, 143:5.+1:20ἀπὸ κτίσεως κόσμου ( apo ktiseōs kosmou) is in an embedded focal position (see BART Display and LDGNT; note, though, that the BART Display is marked for focal ambiguity), and thus an emphatic adjective has been used to give extra focus to this constituent, which has also been placed in clause-final for primary focus and stress.+1:20Cf Gn 1:14-18; Ps 8:3-4, 19:1-6, 28:5, 46:8, 77:12, 86:5, 92:4, 103:22, 104:24, 104:31, 111:2, 143:5; Rm 10:18; Re 12:1-4.+1:20My translation of the prefix here is influenced by BDAG’s definition of φανερός [ phaneros], which Paul uses in v 19 (see BDAG, 1047, sv φανερός 1).+1:20ἀΐδιος ( aidios) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:20Lit they. This is an indefinite plural. Cf HCSB, ISV, NIV.+1:21EFE. See note at v 19 above.+1:21The participle has been interpreted as an adverbial participle of concession. This is reflected in the translation. Cf CJB, ESV, HCSB, ISV, LEB, NASB, NET, NIV, NKJV. NRSV.+1:21Lit their.+1:21IT (see UBSHS [Rm], 24). Cf TEV.+1:21ὡς θεὸν ( hō s theon) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+1:21Cf Ge 11.+1:21V 28 indicates that the verb here is functioning as a true passive. Cf BDAG, 621, sv ματαιόω.+1:21IT. The enslaving and oppressive nature of the power is assumed here; cf. Judges 2-3. This and other such statements in this chapter are setting the stage for Paul’s later statements in Romans about freedom from slavery to sin. For further discussion, see Timothy Miller, “Paul’s Priestly Mission and Salvation from the Coming Wrath: A Missiological Probe of Romans 15:16 and the Question of Divine Anger through the Worldview of Leviticus” (PhD diss., Columbia International University, 2024).+1:21IT. See note at v 26.+1:21Lit they were made futile in their thoughts. Translating ματαιόω ( mataioō) here in the same way as I’ve translated its cognate (μάταιος [ mataios]) at 1 Co 3:20; cf also the translation at 1 Co 15:17. “Worthless” is included here to preserve the link in thought with v 28.+1:21Cf Ps 93:11 in the LXX (94:11 in MT); 1 Co 3:20; Eph 4:17.+1:21Lit their hearts. ME(H) (see BDAG, 146, sv ἀσύνετος b.; L-N, 26.3; UBSHS [Rm], 24; notes at Mk 3:5). Cf NCV, NLT, TEV. Cf also TEV at Rm 1:31.+1:21ἀσύνετος ( asunetos) is in an embedded focal position (see BART Display), and therefore an adverb and commas have been used to give extra focus to this constituent.+1:21ἀσύνετος ( asunetos) here “does not primarily denote lack of brains but moral obliquity” ( M-M, 87, sv). Cf ANLEX, 79, sv; BDAG, 146, sv; TEV at Rm 1:31; CJB.+1:21Cf REB.+1:21Cf Ps 94:11 (93:11 LXX); Rm 12:2; 1 Co 3:20; Eph 4:17.+1:23ἀφθάρτου ( aphthartou) is in an embedded focal position (see BART Display), and therefore inversion has been used to give extra focus to this constituent.+1:23Cf Ps 106:20; Jr 2:11-12.+1:24IT. See note at Rom 1:21.+1:24Cf Ac 14:16-17; Rm 11:32; 2 Co 5:10; Ga 3:22.+1:24Or and as a result they did shameful things; or, so that they may do shameful things. The articular infinitive here has been interpreted as functioning epexegetically (cf LSGNT Notes, Rm 1:24). This is reflected in the translation.+1:24Lit gave them over them in the lusts of their hearts to uncleanness, the to be shaming/dishonoring their bodies among themselves. ME (see BDAG, 34, sv ἀκαθαρσία 2; Ibid, 915, sv σάρξ 2.c.α.; ESS [Rm], 90; UBSHS [2 Co], 26; translation and notes at Ga 3:22). The mismatch in languages here is obvious. A noun cognate of the infinitive is used in v 26 (“passions of dishonor/shame,” ie, “shameful passions”), and thus “shameful” was used in translation here as well in order to maintain some measure of consistency and flow of thought. However, “shaming the body” sounds awkward in English. Hence the translation here. Cf CJB, NCV, NLT, TEV.+1:25Lit who.+1:26IT. See note at Rom 1:21.+1:26IT. Authority/domination/control/power is activated here by παραδίδωμι [ paradidōmi] (see BSL, Rm 1:24, sv παραδίδωμι; cf BDAG, sv σάρξ 2.c.α.; translation and notes at Ga 3:22). Cf GW in ESS [Rm], 89; OT usages (eg, Jg 2:14, 3:28). I’ve made this explicit in translation, since Paul is setting the stage here for many of the statements he will make later in Romans (see, eg, Rm 6:15-22, 11:32).+1:26Lit their females. Cf NLT, TEV.+1:26Lit exchanged the natural use/function for the use contrary to nature. ME (see UBSHS [Rm], 27; translation and notes at 1 Co 11:14).+1:27Lit having left/forsaken the natural use/function of the female. ME (see UBSHS [Rm], 27; translation and notes at 1 Co 11:14).+1:27Lit burned with craving/longing. ME(I/F) (see L-N, 25.16). Cf ISV.+1:27Cf. CSB, NASB.+1:27Cf Gn 18-19; 2 Pt 2-3; Jud 7. τὴν ἀντιμισθίαν ἣν ἔδει τῆς πλάνης αὐτῶ ( tēn antimisthian hēn edei tēs planēs autō) is in an embedded focal position (see BART Display and LDGNT), and has therefore been placed in clause-final for extra focus.+1:28τὸν θεὸν ( ton theon) is in an embedded focal position (see BART Display), and has thus been italicized for extra focus and emphasis.+1:28Lit did not approve to have God in recognition. ME (see BDAG, 369, sv ἐπίγνωσις; Ibid, 422, sv ἔχω 9.a.; L-N, 31.28).+1:28IT. See notes at Rom 1:21, 26.+1:29“To this day” is drawn from the perfect tense of the participle here, which signals ongoing relevance at the time of the speaker. In this case, God’s previous decision to “surrender” the human race are portrayed as relevant at the time Paul is writing (obviously!).+1:30γονεῦσιν ( goneusin) is in an embedded focal position (see BART Display), and has therefore been italicized for extra focus and emphasis.+1:31See note at 1:21 above. The same adjective is used here. Cf TEV.+1:32The participle is interpreted as an adverbial participle of concession. This is reflected in the translation. Cf ESV, HCSB, ISV, LEB, NASB, NET, NIV, RSV.+1:32τὸ δικαίωμα τοῦ θεοῦ ( to dikaiōma tou theou) is in an embedded P2 position (see BART Display and LDGNT), and therefore a comma has been used to give extra focus to this constituent.+1:32ἄξιοι θανάτου ( axioi thanatou) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+1:32ποιοῦσιν ( poiousin) is in a DFE position (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this element.+2:1Lit O man, or O human being. Some translations leave out the vocative here. It is not without significance, however (cf v 1:18).+2:1ἀναπολόγητος ( anapologētos) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+2:1IT. Cf NCV, NET, NIV, NLT, TEV.+2:1Cf Mt 7:1-5; Jn 8:1-11.+2:1Or When, or In that which. Cf ἐν ᾧ κρίνετε ( en hō) here with ἐν ᾧ κρίματι ( en hō krimati) (indicating standard) and ἐν ᾧ μέτρῳ ( en hō mentrō) (indicating measure/amount) at Mt 7:2. Since Paul is making the same point as Jesus here, ἐν ᾧ (lit “in what [thing]”) most likely means “in what measure” or “in what amount,” ie, to the extent or degree of judgment/condemnation. Hence the translation here.+2:1σεαυτὸν ( seauton) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction and has been used to give extra focus to this constituent.+2:1An actual versus an unperceived situation is implied here.+2:1IT.+2:1τὰ αὐτὰ ( ta auta) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent. Cf ISV, NLT.+2:2Lit we know that the judgment of God is according to truth. ME (see BDAG, 42, sv ἀλήθεια 3; ESS [Rm], 127; L-N, 70.4).+2:3Lit O man. ME/IT (see note at Mt 19:26; see note at v 1 above).+2:3σὺ ( su) is receiving thematic prominence (based on personal correspondence with Dr. Stephen Levinsohn), and therefore an intensive pronoun has been used to give extra attention to this element.+2:4τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας ( tou ploutou tēs chrēstotētos autou kai tēs anochēs kai tēs makrothumias) is in P2 (see BART Display and LDGNT), and therefore an adverb and adjectives (based on L-N, 78.15) have been used to give extra focus and emphasis to this constituent.+2:4εἰς μετάνοιάν ( eis metanoian) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give this element extra focus and emphasis.+2:4Cf 2 Pt 3.+2:5Lit your hardness and unrepentant heart.+2:5Lit wrath. ME (see BSL, Rm 2:5, sv ὀργή; L-N, 38.10).+2:5Lit in the day of wrath and revelation of the righteous judgment of God. Translating the genitive as a subjective genitive. The meaning is clear either way.+2:6EFE. A continuative relative clause is used here. Using a coordinator here to convey the close bond with what precedes (for discussion, see LDGNT), since the genitive was rendered as a subject and the future tense used in the preceding clause (see previous note).+2:6Ps 62:12, Pr 24:12. Cf Jb 34:11; Jr 17:10, 32:19; Mt 16:27; Rm 14:12; 2 Co 5:10; 1 Pt 1:17; Re 2:23, 20:12, 22:12.+2:7Lit according to perseverance/endurance/persistence in good work. Here there seems to be some overlap between means and standard (and possibly cause; see ESS [Rm], 139). I’ve tried to bring this out in translation. Cf Ezk 3:16-21, 18:1-32, 33:1-20.+2:7Translating ζητέω ( zēteō) here in the same way as it is translated at Mt 6:33 (see translation and notes there).+2:7δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ( doxan kai timēn kai aphtharsian) is in an embedded focal position (see BART Display and LDGNT), and therefore a demonstrative pronoun and dashes have been used to give extra focus to this constituent.+2:7IT. Cf CJB, NCV, NIV, NLT, TEV.+2:7This is a more literal rendering of ζωὴν αἰώνιον ( zōēn aiōnion), which most English translations render as “eternal life.” See UBSHS (Jn), 88.+2:8IT. Cf CJB, NCV, NLT, TEV.+2:9Lit upon every soul of man who is working evil. ME(I/F) (see UBSHS [Rm], 37).+2:9θλῖψις καὶ στενοχωρία ( thlipsis kai stenochōria) is in P2 (see BART Display and LDGNT), and therefore the element has been placed in clause-final for extra focus and stress (with the help of a dummy subject). An adjective has also been used to the same end.+2:9Or and then.+2:10δόξα καὶ τιμὴ καὶ εἰρήνη ( doxa kai timē kai eirēnē) is in P2 (see BART Display and LDGNT), and therefore the element has been placed in clause-final for extra focus and stress (with the help of a dummy subject). δὲ ( de) has also been used as a spacer to the same end.+2:11Lit For there is no accepting a face with God. ME(I/F) (see L-N, 88.238; UBSHS [Rm], 38). Cf NCV, TEV.+2:12ἀνόμως ( anomōs) is in an embedded focal position (see BART Display and LDGNT), and therefore γὰρ has been used as a spacer to give extra focus to this constituent within the ME (see following note).+2:12Lit sinned apart from the Law/Torah. ME(OTB)/IT (see BDAG, 86, sv ἄνομος 2.b., 3.b.; sv ἀνόμως; BSL, Rm 2:12, sv ἀνόμως; ESS [Rm], 247; UBSHS [Rm], 38; translation and notes at Ga 2:15, 3:23-29). Cf, eg, Dt 4:5-8; Ps 19:8-12, 119:130; Rm 2:17-20 below. Cf also CEV, CJB, NLT, TEV.+2:12Drawing from BDAG in translation here (see BDAG, 86, sv ἄνομος).+2:12ἀπολοῦνται ( apolountai) is in a DFE position (see BART Display and LDGNT), and has therefore been left in clause-final for extra focus. Translating ἀπόλλυμι ( appolumi) here in the same was as it is translated at Mt 10:20 and 2 Th 2:10 (see translation and notes there).+2:12ἐν νόμῳ ( en nomō) is in an embedded focal position (see BART Display and LDGNT), and therefore a spacer has been used to give extra focus to this constituent within the ME (see following note).+2:12Lit all who sinned in the Law. ME (see note earlier in this verse). The opposite is meant here.+2:12Cf, eg, Ex 12:15-19, 22:20, 31:14; Le 7:21-27, 17:4-14, 18:29, 19:8, 20:2, 20:27, 24:14-16, 24:23, 27:27; Nu 15:35-36; Dt 7:26, 13:9-10, 17:7, 20:2, 20:27, 21:21, 22:2, 27:9-28:68; Jsh 7:15, 25. κριθήσονται ( krithēsontai) is in a DFE position (see BART Display and LDGNT), and has therefore been left in clause-final for extra focus.+2:13οἱ ἀκροαταὶ ( hoi akroatai) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element. A downtoner (based on the context; cf CJB, ISV) has also been used to the same end.+2:13οἱ ποιηταὶ ( hoi poiētai) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent.+2:13Cf Ezk 3:16-21, 18:1-32, 33:1-20; Lk 18:9-14, 20:34-38; Ac 24:15; Rm 2:7 and 2:10 just above; Ga 2:15-21; Jm 1:22-25. One must remember that Paul is thinking covenantally here. The Law itself assumes human sinfulness and the weakness of human flesh, and therefore includes provisions for mercy and atonement (the sacrificial system) for unintentional sins, upon repentance. For a Jew to “obey the Law,” therefore, included putting their full trust in God’s mercy made available through sacrifice when they stumbled in sin, and then actually trusting God for strength to do what is right as prescribed in the Torah (see, eg, 1 Ki 14:8; cf Ps 51). This wasn’t “works righteousness” or “salvation by works,” though some groups of Jews in Jesus’ day did pervert the Law in that way (see Rm 10:1-4). God calls and expects His people to actually obey him, through the power that He freely gives by grace: “For of this you can be sure: No immoral, impure or greedy person—such a man is an idolater—has any inheritance in the kingdom of Christ and of God. Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient” (Eph 5:5-6, NIV).+2:14φύσει ( phusei) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this element. There are two primary reasons why this verse should probably be interpreted not as unbelieving Gentiles who violate an internal law inherent to human nature (thereby putting them in the category described in Rm 2:8-9), but as believing Gentiles who obey God because their consciences have been reawakened through the gospel and the work of the Holy Spirit (thereby putting them in the category described in Rm 2:7 and 2:10). (1) In Rm 1:21 and 1:31, Paul explicitly states that the moral faculties of unbelievers are “dull” and unresponsive to/undiscerning of right and wrong (see translation and notes related to ἀσύνετος [ asunetos] there; cf TEV at Rm 1:31). (2) V 15 refers to the Law being “written on hearts,” which is a fairly straightforward reference to Jr 31:31-33 (cf Rm 11:27; 2 Co 3:2-3; Heb 8:8-13, 10:16), and which implies a moral awareness that comes from the outside of a person (“written”), rather than inherently from within.+2:14Lit these ones.+2:14The participle here is interpreted as an adverbial participle of concession. This is reflected in the translation. Cf CJB, ESV, LEB, HCSB, ISV, NIV, NKJV, NRSV, RSV.+2:14μὴ ἔχοντες ( mē echontes) is in a DFE position (see BART Display), and has thus been italicized for extra focus and emphasis.+2:14Lit these ones are a law. ME (see Daniel I. Block, The Gospel according to Moses: Theological and Ethical Reflections on the Book of Deuteronomy [Eugene, OR: Cascade Books, 2012], 8–9). For law as “instruction,” see, eg, the HCSB at Ps 1.+2:14ἑαυτοῖς ( hautois) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:15Lit who.+2:15Rendering ἔργον ( ergon) in the singular here in the same way that it is rendered by the CJB, HCSB, ESV, ISV, NASB, NET, NRSV, and RSV at Rm 13:3. Cf also CJB, TEV in this verse.+2:15Cf Jr 31:31-33; Rm 11:27; 2 Co 3:2-3; Heb 8:8-13, 10:16.+2:15Cf Dt 19:15.+2:15Lit and between one another their thoughts accusing or even defending. ME (see BDAG, 533, sv κατηγορέω 2; Ibid, 598, sv λογισμός 1; UBSHS [Rm], 41). As the UBSHS points out, it isn’t entirely clear who is being accused or defended. I have thus tried to translate so that the application could apply either to personal conviction, or to the recognition of wrong and right in various situations. Cf NCV, NLT. Cf also, eg, Rm 12:2 and Php 1:10.+2:16Lit in the day. This verse can be interpreted as either (1) linked specifically to v 15 (cf, eg, HCSB, ESV, ISV, LEB, NASB, NET, RSV), or (2) as connected to the entire preceding passage (cf, eg, NCV, NIV) (for a summary of different views, see ESS [Rm], 17). If the former is chosen, then the question arises as to whether it should be linked with the main verb (apparently NASB and NET) or the participles (HCSB, ESV, ISV, LEB, NASB, NET, RSV). If linked with the main verb, it means that the main verb is functioning futuristically (with connotations of certainty), and that the demonstration happens in the Day of judgment; if linked with the participles, it means that the participles are functioning futuristically (cf HCSB), and (seemingly) portray a person having a legal conversation with him or herself through his or her conscience in the presence of God (which, according to a number of theologians, translates into further evidence for condemnation, on the assumption that unbelievers are in view here; against this, though, see notes at vv 13-14). While all people will certainly give an account to God in the Day of Judgment, the focus here seems to be more on the guiding function of the conscience in light of the fact that the Law is “written on the heart,” leading up to the events described in vv 5-13 (cf, esp, v 17 with Rm 2:6 and Jr 17:9-10, where the judgment “according to deeds” is explicitly linked to an examination of the heart). In either case, I’ve decided to follow the lead of the NLT here with a simple and general summary statement, based on the information in the verse itself.+2:16Lit the hidden things of men. Cf translation and notes at 1 Co 4:5.+2:16Cf Jr 17:9-10; 1 Co 4:5; Ac 17:31.+2:17Ἰουδαῖος ( youdaios) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:17Lit boast in God. ME (see translation and notes at 1 Co 1:31; 2 Co 1:14). Cf, eg, Ps 96:3, Ps 145:4.+2:18Drawing from the UBSHS at Php 1:10 in translation here (see UBSHS [Php], 17).+2:18The participle here is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf CJB, ESV, ISV, LEB, NCV, NET, NIV, NLT, NRV, RSV.+2:19ὁδηγὸν τυφλῶν ( hodēgon tuphlōn) is in a split focal position (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent.+2:19Cf Mt 15:14.+2:20Lit a teacher/disciplinarian of the foolish. ME(H) (see ANLEX, 291, sv παιδευτής; BDAG, 749, sv παιδευτής; BSL, Rm 2:20, sv παιδευτής; L-N, 33.244).+2:20Or of the immature, or of the simple. Lit of babes. ME (see BDAG, 671, sv νήπιος; L-N, 9.44; translation and notes at Mt 11:25). Cf TEV.+2:20The participle here is interpreted as an adverbial participle of cause. This is reflected in the translation. Cf CJB, ISV, NET, NIV.+2:21σεαυτὸν ( seauton) is in P2 (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:21The verb here is interpreted as customary action. This is reflected in the translation.+2:22The verb here is interpreted as customary action. This is reflected in the translation.+2:22Cf Mt 5:27-30.+2:22Or are you guilty of committing sacrilege? Cf Dt 7:25-26; Ac 19:37.+2:23ἐν νόμῳ ( en nomō) is in an embedded focal position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:23For the meaning of παράβασις ( parabasis) here, see note at 2:26 below.+2:23ἀτιμάζεις ( antimazeis) is in a DFE position (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and therefore the clause has been structured to allow for this element to land in clause-final for primary focus and stress.+2:24δι’ ὑμᾶς ( di humas) is in P2 (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent. Cf CJB.+2:24Cf REB.+2:24Is 52:5. Cf Mt 6:9.+2:25Περιτομὴ ( peritomē) is in P2 (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this constituent.+2:25Plural benefits are the intended meaning here (see Rm 3:2).+2:25Cf NLT. In most languages, conditional dependent clauses that follow the main clause are usually marked in some way (see Runge, Disc Grammar, 208-9) and can achieve different pragmatic effects based on context. Among other possible functions, they may function as a warning ( Ibid, 200), as an afterthought (Ibid, 209 [footnote 6]), as a softened command or suggestion ( LGSWE, 375), to provide new circumstantial information ( Ibid, 379), or to convey some sort of emphasis (see Black, Grammar, 202). Following the NLT, adverbs have been used to give extra emphasis here.+2:25πράσσῃς ( prassēs) is in a DFE position (see BART Display and LDGNT), and has thus been italicized for extra focus and emphasis.+2:25Cf 1 Ki 14:8 (cf Ps 51); Dt 10:18 ; Jr 9:25. In other words, only righteous Jews, the “Israel of God,” who, like David (1 Ki 14:8), obey the Law as interpreted atonmentally (see note at 2:13 above) will inherit the promises made concerning Israel in the covenants. While circumcision in itself doesn’t save the Jew, it does still have significance and benefit in terms of calling and function (see Rm 3:1-2, 11:29), and also in terms of distribution of inheritance in the coming Kingdom. Believing Jews, as the “firstborn son,” will receive a “double portion” in the coming Kingdom (cf Dt 21:17; Is 61:7). Here is a question for any Gentile believer who just read that statement: When you read it, did you feel jealousy and envy rise up in your heart? If so, you can see God’s wisdom in Jewish election: To expose pride in the human heart. When God exposes pride, it is so that people can repent of it. Those who humble themselves before God’s sovereign choice as God, will be exalted in the Messiah’s coming Kingdom (cf Mt 23:12). The arrogant, however, will be cut off (Rm 11:17).+2:25παραβάτης νόμου ( parabatēs nomou) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus to this constituent.+2:25Lit are a transgressor of the Law. ME(OTB). Cf the ISV and NCV at Mt 15:3. Within the OT framework presupposed here, παραβάτης ( parabatēs) means a willful turning from and disregard of the Law (cf, eg, Lv 4:2, 5:15-18; Nu 15:22-31; Dt 1:43, 31:14-20; 2 Sm 12:9; 2 Ki 17:15-16, 18:12; 2 Ch 7:19; Ne 9:26; Ps 50:17; Pr 13:13, 19:16; Is 1:19-20, 30:9; Ezk 16:59, 17:15-18; Dn 9:5, 11; note that in a number of these examples, παραβαίνω ( parabainō), the verbal cognate of παραβάτης ( parabatēs), is used in the LXX). Cf also ANLEX, 294, sv παραβαίνω; ESL, 3848; L-N, 36.29.+2:25ἀκροβυστία ( akrobustia) is in P2 (see BART Display and LDGNT), and therefore an adverb has been used to give extra focus to this constituent within the ME (see following note).+2:25Lit your circumcision has become uncircumcision. ME (see UBSHS [Rm], 46). Cf NCV, NLT, TEV. Cf also Jr 9:25-26.+2:26Lit the uncircumcised. ME. Cf NLT, TEV.+2:26φυλάσσῃ ( phulassē) is in an embedded DFE position (see BART Display; note, though, that the BART Display is marked for focal ambiguity), and thus a comma has been used to give extra focus to this element. οὖν ( oun) has also been used as a spacer to the same end. BSL defines φυλάσσω [ phulassō] here as “to conform one’s action or practice to” (Rm 2:26, sv).+2:26Cf Mt 5:17-20, 7:21-23; Ac 15:19-31; Re 2:14, 19-20. 1 Co 6:9-10; Eph 5:5; 1 Th 4:1-8.+2:26εἰς περιτομὴν ( eis peritomēn) is in P2 (see BART Display and LDGNT), and therefore a spacer (drawn from the affirmative answer expected by οὐ ( ou) here [see Black, Grammar, 170; Mounce, Grammar, 296]), has been used to give extra focus to this constituent within the ME (see following note).+2:26Lit his circumcision will be regarded as circumcision. ME(OTB) (see translation and notes at Ga 3:7-8, 4:5-6; cf Gn 18:17-18; Ex 19:5-6; Lv 22:32; Nu 15:20; Is 56:1-8; Jn 14:15, 17:17; Ac 26:18; 1 Th 4:1-8; Re 2-3, 21:6-8).+2:27Lit the uncircumcision by nature. ME (see UBSHS [Rm], 48). ἐκ φύσεως ( ek phuseōs) is in an embedded focal position (see BART Display and LDGNT), and therefore italics have been used to give extra focus and emphasis to this element within the ME.+2:27IT. The context makes it clear that inward circumcision is in view here.+2:27Lit the law. Here, God’s instruction written on the heart is meant (see Rm 2:14-15).+2:27τελοῦσα ( telousa) is in an embedded DFE position (see BART Display), and therefore the clause has been structured so as to keep this information in clause-final for primary focus and stress.+2:27διὰ γράμματος καὶ περιτομῆς ( dia grammatos kai peritomēs) is in an embedded focal position (see BART Display and LDGNT), and therefore a demonstrative pronoun and dashes have been used to give extra focus to this constituent.+2:27IT.+2:27Cf Dt 10:16, 30:6; Je 4:4, 9:25; Rm 4:12.+2:28ὁ ἐν τῷ φανερῷ ( ho en tō phanerō) is in an embedded focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this element within the ME (see following note). γὰρ ( gar) has also been used as a spacer to the same end.+2:28Lit it isn’t the person in the visible thing who is a Jew. ME(OTB) (see cf Dt 10:16, 30:6; Je 4:4, 9:25; Jn 1:47; Ro 4:12; Ga 6:16; Re 2:9, 3:9; translation and notes at Rm 2:25-26; BDAG, 570, κρυπτός 2.b.; Ibid, 1048, sv φανερός 2). Cf CJB, NCV, NLT, TEV. Quite obviously, Paul is not saying that a Jew is the same as its opposite by definition (a non-Jew, or Gentile). His point is simply that Jews need to be circumcised in heart as well as in flesh if they are to be acceptable to God (cf “counted” in v 26 and “condemned” in v 27; as signaled by the presence of γὰρ [ gar] here, v 28 is providing strength and support to these verses), as the Tanakh itself teaches.+2:28ἐν τῷ φανερῷ ἐν σαρκὶ ( en tō phanerō en sarki) is in an embedded focal position (see BART Display and LDGNT), and therefore a cleft-construction has been used to give extra focus to this constituent within the ME (see note at “God” at the end of this verse).+2:28Lit flesh. Translated according to “Flesh” C (see FBT Chart).+2:28Lit nor the circumcision in the visible in flesh. ME. The context makes it fairly clear what Paul means here (cf CJB, HCSB, ISV, NCV, NET, NIV, NRSV, RSV), but great care must be taken in word choice here to avoid confusion (the CJB, NCV, NIV are better), since in other places “circumcision” is in fact used straightforwardly for bodily circumcision (cf, eg, Rm 2:25-26, 4:9), and since Paul states elsewhere that circumcision does have value and significance for the Jew (cf, eg, Rm 3:1, 4:11), even though the circumcision of the heart is what makes one acceptable to God.+2:29ἐν τῷ κρυπτῷ ( en tō kruptō) is in an embedded focal position (see BART Display and LDGNT), and therefore and an adverb and dashes have been used to give extra focus to this constituent.+2:29Lit in the hidden. ME. Cf Mt 5:20, 6:1-18; Jn 1:47.+2:29Lit the Jew in the hidden [is a Jew]. For the information implied in the ellipsis here, see note at “Jew” in v 28 above. Cf Mt 5:20, 6:1-18; Jn 1:47, 8:31-59.+2:29IT. Again, while I believe that translations like the CJB, NCV, NRSV, and the RSV have the right idea, to translate the implied qualifier with “true” or “real,” in my opinion, opens the door for unnecessary confusion later on in the letter (for the reasons mentioned in the note at “acceptable to God” in v 28). Hence the rendering here.+2:29IT. Cf NCV, NLT.+2:29IT. Cf TEV.+2:29IT. See note at Mt 19:26.
=