Romans 2
1 Because of all that, youa—you as an individual person—are without excuse when you judge. You see, by whatever you judge the other, you reach a verdict against yourself since you who judge practice the same things. 2 But we have seenb that God’s judgment about those who practice these kinds of things is genuine.c 3 Do you imagine this—you person who judges those who practice things like these and who does them too—that you will escape God’s verdictd? 4 Do you have no regard for the wealth of his kindness, forbearance, and patience, not understanding that God’s kinde character guides you toward the transformation of your mindf?
5 Instead, based on yourg hardnessh and your hearti that refuses to reconsider,j you are accumulating anger at yourself on the day of God’s anger and just verdict.k 6 God will repay each person based on their actions,l 7 on the one hand, repaying agelong life to those who seek renown and honor and imperishabilitym that’s based on enduring in actions that benefit others,n 8 but on the other hand, repaying anger and indignation to those who both refuse to be persuadedo by the truth because of competitive self-promotionp and also are persuaded to injustice, 9 repaying oppression and lack of resourcesq to eachr human being who performs harm,s both Jews first and then also Greeks, 10 but repaying renown and honor and peace for each person who performs generosity,t both Jews first and then also Greeks. 11 There is no discriminationu from God.
12 You see, as many as deviatedv without Torahw will also bring ruin on themselvesx without Torah, and as many as deviated with Torah will be judged by means of Torah. 13 It’s not the audiencey of Torah who are alignedz withaa God but, rather, the doers of Torah will be considered aligned.bb 14 In fact, whenever people of other groups who do not have Torah naturally do the things in Torah, these people who do not have Torah are a Torah for themselves. 15 These people demonstrate that the actions of Torah are written on their hearts, their consciousness testifying with and between each other about reasons for accusing or defending them 16 on the day when God makes a judgment about people’s inward partscc based on my triumphant messagedd by means of Christ Jesus.
17 However, if youee name yourself as Jewish and rely on Torah and boast about your connection with God 18 and, being informed because of Torah, you know the intentionff and approve the things that matter, 19 and you are convinced that you yourself are a guide for those who don’t see,gg a light for those who are in darkness, 20 an instructorhh for the unwise, a teacher for little children, since you have the framework of the knowledge and the truth in Torah, 21 then as you teach someone else, don’t you teach yourself? While announcing not to steal, do you steal? 22 While saying not to be unfaithful in your marriage, are you unfaithful in your marriage? While you are disgusted by idols, do you rob them from temples? 23 You, who boasts about your connection with Torah, discreditii God by sidestepping Torah, 24 just like it is written, “God’s namejj is being slandered by you among the other peoples.”kk
25 In fact, while circumcision is useful if you practice Torah, if instead, you are a sidestepper of Torah, your circumcision has become a foreskin.ll 26 Therefore, if the person who has a foreskin gives careful attention to the standards of Torah, then won’t their foreskin be considered circumcision? 27 Then, as they complete Torah, the person with a foreskin through natural lineage will make a judgment about you as the one who, based on the documentmm and circumcision, is a sidestepper of Torah. 28 You see, being Jewish is not in what is visible,nn and neither is circumcision about physical appearance.oo 29 Instead, being Jewish is in what’s inward, and circumcision of the heart is about the Life-breath, not the document.pp Their approval is not from people but from God.
FOOTNOTES:
a In Romans 2, all instances of ‘you’ and ‘your’ are singular except when it is part of a quotation of the Hebrew Bible. In contrast, in Romans 1 and most of the epistles, ‘you’ and ‘your’ are nearly always plural, addressing a group together.
b “have seen” is the literal meaning, but it was often used with the implication that they have had experiences that lead them to know or understand something, and many translations simply translate this expression as ‘know’ or ‘understand.’
c Literally, ‘is based on truth.’
d Traditionally, “the judgment of God.’ The word krisis can mean ‘judgment’ in the sense of a judge’s decision, or a discernment about something, or the sentence or verdict about a trial. That judgment or verdict can be positive or negative and is determined by context.
e Or ‘generous’ or ‘helpful’
f Traditionally, ‘repentance.’ Metanoia literally means ‘change of mind’ and can be to reverse a decision or decide on a different course of action on the lighter side, or on the weightier end, it can mean a transformation of one’s whole perspective and way of thinking about the world and how to live in it. It rarely carries the emotional remorse implied by the word ‘repentance’ though it is not opposed to it.
g The word is ‘singular’ despite most instances of ‘you’ and ‘your’ in the epistles being ‘plural,’ and they continue through the chapter in that form.
h Or ‘unfeelingness’ or ‘harshness’
i The term ‘heart’ in this culture was more specific than how it is used in 21st century American culture. Instead of representing all emotion or inner experience, it was specific to representing desire and motivation.
j Traditionally, ‘unrepentant.’ This is the adjective form of metanoia, except negated. It describes a heart that has not been or will not be transformed, the heart being the part of the mind that involves desire and motivation.
k Traditionally, “righteous judgment.’ The word krisis can mean ‘judgment’ in the sense of a judge’s decision, or a discernment about something, or the sentence or verdict about a trial. That judgment or verdict can be positive or negative and is determined by context.
l Reference to Psalm 62:12, Provers 24:12, Matthew 16:27
m Quality of not being subject to decay
n Traditionally, ‘perseverance in good works.’ The word agathos, traditionally ‘good,’ can mean ‘good’ in a number of ways but not in the sense of being compliant and following the rules. It usually has to do with being helpful, kind, or beneficial to other people.
o Traditionally, ‘are disobedient,’ though ‘refuse to be persuaded’ is more literal.
p Traditionally, ‘self-seeking’ (NIV, NASB, ESV, NRSV) or ‘live in selfish ambition’ (NET) or ‘contentious’ (KJV). The word comes originally from a context of political campaigning, promoting oneself for political office against political opponents.
q Traditionally, ‘distress’ or ‘anguish.’ According to the Cambridge Greek Lexicon (2021), The definitions of stenochoria are 1) ‘narrowness of space,’ ‘lack of room,’ ‘cramped quarters,’ or 2) figuratively from the literal meanings in #1, ‘financial straits’ or ‘lack of resources.’
r Or ‘every’
s Traditionally, ‘bad’ or ‘evil.’ The word kakos does not have to do with being ‘bad’ in the sense of breaking the rules or being noncompliant to an authority figure. It has to do with causing harm to others.
t Or ‘good for others’ or ‘kindness’ or ‘benevolence’ or ‘help,’ etc. Traditionally, ‘good.’
u The word literally means something like ‘take/accept a face.’ The word for face was also used of the masks used by Greek actors to portray different roles. The idea was that someone who doesn’t engage in prosopolepsia doesn’t ‘take roles into account’ when deciding how to proceed. They don’t give preference to the powerful and wealthy to the detriment of the poor, oppressed, and marginalized.
v The word in Greek here is hamartia, traditionally translated ‘sin.’ The actual meaning is an archery term for missing the target; it’s a metaphor. ‘Deviations’ shows something is out of place, not in sync with something, which is pretty close to what is intended, and keeps with the ubiquitous theme of walking a path, deviating from the path is veering off course, which leads eventually to missing the destination. It leaves open numerous possibilities for how things are out of place, and there are many, including behaving in ways out of step with the Lord’s teaching or having a life impacted by others living out of step with the Lord’s teaching or even something like being disabled, which has nothing to do with behavior but still leads to being ritually unclean for temple worship, as well as mistreating others or other ways of living that do not align with the path outlined in Torah.
w Traditionally, ‘law.’ While ‘law’ is one way to translate the Greek nomos, it is not the only way and does not faithfully capture the meanings of the Hebrew word torah, which is what it is being used to refer to. According to Wilda C. Gafney in Womanist Midrash: A Reintroduction to the Women of the Torah and the Throne (2017), “The Torah is instruction, revelation, and sometimes law. Torah (with a capital T) is the first five books of the Scriptures and all that is in them: story, song, genealogy, geography, legal material, and lessons from the ancestors. Torah (with a little t) is instruction and jurisprudence. So, while there is torah in Torah, not all Torah is torah, and there is torah outside of the five books of the Torah! Toroth (plural of torah) can be found in any of the many genres of Torah. [. . .] The Torah is a locus of divine revelation (and divine self-revelation). The word torah comes from the verb y-r-h, ‘to throw’ (e.g., ‘to cast lots’) or ‘to shoot’ (arrows). With regard to torah, y-r-h also means ‘to throw’ rain or instruction from the heavens; [. . .] In a mystical sense, Torah can be seen as an embodiment of divine Wisdom and for some as the Word of God (with a capital W)” (p. 17).
x The form here is one that can be translated with a passive voice or middle voice, which indicates an action done toward oneself (reflexive) or toward each other (reflective). This instances is considered by scholars to be in the middle voice, not the passive, which is reflected in the way it is translated here.
y Or ‘hearers’
z This word is dikaios, traditionally ‘righteous.’ The word is related to ‘just’ or ‘straight’ or ‘aligned’ and it usually refers to being aligned with Torah and justice, the path of the Lord. In this case, it is referring directly to alignment with God..
aa The word pros typically means ‘toward’ or ‘with.’ In this verse, it is often translated as ‘before’ in the sense of ‘in the presence of’ when dikaios is translated as ‘righteous.’ It works well with the translation of ‘aligned’ indicating God as the standard against which ‘alignment’ is measured or the destination toward which an aligned path leads.
bb Traditionally, ‘shown or declared or made righteous.’
cc Traditionally, ‘secrets.’ Literally, It means ‘hidden’ or ‘concealed’ and does not have to something hidden due to shame or guilt but simply something enclosed and internal, out of view.
dd Traditionally, ‘gospel’ or ‘good news.’ The word comes from the practice of runners being sent ahead of armies returning home to announce the victory so that the people of the city could prepare celebrations and meet those who triumphed outside the gates and accompany them inside in a triumphal procession.
ee The word is ‘singular’ despite most instances of ‘you’ and ‘your’ in the epistles being ‘plural,’ and they continue through the chapter in that form.
ff Traditionally, ‘his will.’ However, there is no ‘his’ in the Greek, and the word thelema means ‘desire’ or ‘intention’ or ‘what is wanted’ and is used of humans and God and can be as inconsequential as ‘the intention to leave’ or as weighty as ‘the intention to liberate the world.’ In this case it seems to be indicating the intended meaning or outcomes for what is written in Torah that the people of God live out.
gg Or ‘the blind.’
hh Literally, ‘children’s teacher’
ii The word atimazo, traditionally, ‘dishonor,’ carries a sense of causing harm to the reputation of someone.
jj ‘Name’ serves as a symbol for ‘reputation’ or ‘representation’
kk Quotation of Isaiah 52:5
ll Traditionally, ‘uncircumcision.’ However, the word is not related to circumcision at all, and it literally refers to the skin on the end of the penis.
mm Or ‘letter.’ This word can mean ‘letter’ like a letter of the alphabet, or to a document. Referring to a document, it would be pointing to Torah and a legalistic approach to it as a rigid document to be obeyed. Referring to ‘letter’ it would be a similar meaning of being so focused on every detail as to lose sight of the larger meaning.
nn Or ‘clearly shown’ or ‘visible’
oo This is the same word translated as ‘visible.’
pp Or ‘letter.’ This word can mean ‘letter’ like a letter of the alphabet, or to a document. Referring to a document, it would be pointing to Torah and a legalistic approach to it as a rigid document to be obeyed. Referring to ‘letter’ it would be a similar meaning of being so focused on every detail as to lose sight of the larger meaning.