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Roma 2:25-27

Konteks

2:25 For circumcision 1  has its value if you practice the law, but 2  if you break the law, 3  your circumcision has become uncircumcision. 2:26 Therefore if the uncircumcised man obeys 4  the righteous requirements of the law, will not his uncircumcision be regarded as circumcision? 2:27 And will not the physically uncircumcised man 5  who keeps the law judge you who, despite 6  the written code 7  and circumcision, transgress the law?

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[2:25]  1 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, peritomh) 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).

[2:25]  2 tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

[2:25]  3 tn Grk “if you should be a transgressor of the law.”

[2:26]  4 tn The Greek word φυλάσσω (fulassw, traditionally translated “keep”) in this context connotes preservation of and devotion to an object as well as obedience.

[2:27]  5 tn Grk “the uncircumcision by nature.” The word “man” is supplied here to make clear that male circumcision (or uncircumcision) is in view.

[2:27]  6 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.

[2:27]  7 tn Grk “letter.”



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