Roma 1:28--2:16
Konteks1:28 And just as they did not see fit to acknowledge God, 1 God gave them over to a depraved mind, to do what should not be done. 2 1:29 They are filled 3 with every kind of unrighteousness, wickedness, covetousness, malice. They are rife with 4 envy, murder, strife, deceit, hostility. They are gossips, 1:30 slanderers, haters of God, insolent, arrogant, boastful, contrivers of all sorts of evil, disobedient to parents, 1:31 senseless, covenant-breakers, 5 heartless, ruthless. 1:32 Although they fully know 6 God’s righteous decree that those who practice such things deserve to die, 7 they not only do them but also approve of those who practice them. 8
2:1 9 Therefore 10 you are without excuse, 11 whoever you are, 12 when you judge someone else. 13 For on whatever grounds 14 you judge another, you condemn yourself, because you who judge practice the same things. 2:2 Now we know that God’s judgment is in accordance with truth 15 against those who practice such things. 2:3 And do you think, 16 whoever you are, when you judge 17 those who practice such things and yet do them yourself, 18 that you will escape God’s judgment? 2:4 Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know 19 that God’s kindness leads you to repentance? 2:5 But because of your stubbornness 20 and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! 21 2:6 He 22 will reward 23 each one according to his works: 24 2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but 25 wrath and anger to those who live in selfish ambition 26 and do not obey the truth but follow 27 unrighteousness. 2:9 There will be 28 affliction and distress on everyone 29 who does evil, on the Jew first and also the Greek, 30 2:10 but 31 glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law 32 will also perish apart from the law, and all who have sinned under the law will be judged by the law. 2:13 For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. 33 2:14 For whenever the Gentiles, 34 who do not have the law, do by nature 35 the things required by the law, 36 these who do not have the law are a law to themselves. 2:15 They 37 show that the work of the law is written 38 in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend 39 them, 40 2:16 on the day when God will judge 41 the secrets of human hearts, 42 according to my gospel 43 through Christ Jesus.
[1:28] 1 tn Grk “and just as they did not approve to have God in knowledge.”
[1:28] 2 tn Grk “the things that are improper.”
[1:29] 3 tn Grk “being filled” or “having been filled,” referring to those described in v. 28. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:29] 4 tn Grk “malice, full of,” continuing the description. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:31] 5 tn Or “promise-breakers.”
[1:32] 6 tn Grk “who, knowing…, not only do them but also approve…” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:32] 7 tn Grk “are worthy of death.”
[1:32] 8 sn “Vice lists” like vv. 28-32 can be found elsewhere in the NT in Matt 15:19; Gal 5:19-21; 1 Tim 1:9-10; and 1 Pet 4:3. An example from the intertestamental period can be found in Wis 14:25-26.
[2:1] 9 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).
[2:1] 10 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.
[2:1] 11 tn That is, “you have nothing to say in your own defense” (so translated by TCNT).
[2:1] 13 tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”
[2:1] 14 tn Grk “in/by (that) which.”
[2:2] 15 tn Or “based on truth.”
[2:3] 16 tn Grk “do you think this,” referring to the clause in v. 3b.
[2:3] 17 tn Grk “O man, the one who judges.”
[2:3] 18 tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.
[2:4] 19 tn Grk “being unaware.”
[2:5] 20 tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.
[2:5] 21 tn Grk “in the day of wrath and revelation of the righteous judgment of God.”
[2:6] 22 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.
[2:6] 23 tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.
[2:6] 24 sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.
[2:8] 25 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.
[2:8] 26 tn Grk “those who [are] from selfish ambition.”
[2:8] 27 tn Grk “are persuaded by, obey.”
[2:9] 28 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…”
[2:9] 29 tn Grk “every soul of man.”
[2:9] 30 sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.
[2:10] 31 tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.
[2:12] 32 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.
[2:13] 33 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.”
[2:14] 34 sn Gentile is a NT term for a non-Jew.
[2:14] 35 tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (fusei, “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.
[2:14] 36 tn Grk “do by nature the things of the law.”
[2:15] 37 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.
[2:15] 38 tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.
[2:15] 40 tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”
[2:16] 41 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.
