1
Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων·
Therefore you are without defence, O man, everyone who judges; for in what you judge the other, you condemn yourself, for you who judge practise the same things.
Why this rendering
Rom.2.1 Observation
Syntactic observation
Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων — therefore you are without defence, O man, everyone who judges. ἀναπολόγητος, without defence, is the word of 1:20, so that they are without defence — what chapter 1 laid on them falls on you in the first verse of chapter 2. ὦ ἄνθρωπε, O man, is a vocative singular: the letter turns and addresses one person (so v.3 and 9:20). One verse holds κρίνω, judge, three times and κατακρίνω, condemn, once; this language keeps both on one root (judge / condemn / judgement), as it does in Matt 7:1 and Acts 17:31. V.3 τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά sets πράσσω (practise) beside ποιέω (do) in one verse — the pair of 1:32. V.4 χρηστότης, kindness, is the word of Luke 6:35, he is good (χρηστός) — English cannot keep the root that Korean keeps (좋다 / 좋으심); v.5 θησαυρίζεις, store up, is the verb of Matt 6:19-20, do not store up treasures — here what is stored is wrath.
Rendering options · 1
Adopted “judge / condemn / judgement” — one root kept
Basis Following the settled words of Matt 7:1 and Acts 17:31.
Lost in translation
κρίνω, κατακρίνω and κρίμα share one root, and this language keeps it (judge, condemn, judgement) — the turn of v.3, that the one who judges will not escape judgement, stays audible.
Survives in · this edition — 1 of the nine carry it (this language among them)
2
οἴδαμεν δὲ ὅτι τὸ κρίμα τοῦ θεοῦ ἐστιν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας.
And we know that the judgement of God is according to truth upon those who practise such things.
3
λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ θεοῦ;
And do you reckon this, O man who judges those who practise such things and does them, that you will escape the judgement of God?
4
ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;
Or do you despise the riches of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance?
5
κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ⸀ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ,
But according to your hardness and unrepentant heart you are storing up for yourself wrath in the day of wrath and of the revelation of the righteous judgement of God,
6
ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·
who will repay each one according to his works:
7
τοῖς μὲν καθ’ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον·
to those who by endurance in good work seek glory and honour and imperishability, eternal life;
8
τοῖς δὲ ἐξ ἐριθείας καὶ ⸀ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ⸂ὀργὴ καὶ θυμός⸃,
but to those who from selfish ambition disobey the truth and are persuaded by unrighteousness, wrath and rage.
9
θλῖψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος·
Affliction and distress upon every life of man who works out evil, to the Jew first and to the Greek;
first here Jews Ἰουδαῖος Ioudaios
first here Greeks Ἕλλην Hellēn
10
δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·
but glory and honour and peace to everyone who works good, to the Jew first and to the Greek.
11
οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ.
For there is no partiality of face with God.
Why this rendering
Rom.2.11 Observation
Syntactic observation
οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ — for there is no partiality of face with God. προσωπολημψία is built exactly like Peter’s word at Acts 10:34, God shows no partiality of face (προσωπολήμπτης) — πρόσωπον (face) + λαμβάνω (receive), the Hebrew lifting of the face carried into Greek letters; this edition keeps the face and does not paraphrase as favouritism. Vv.9-10 Ἰουδαίου τε πρῶτον καὶ Ἕλληνος comes twice in the order of 1:16 — the order of salvation (1:16) is also the order of affliction (2:9). V.7 δόξαν καὶ τιμήν (glory and honour) returns in v.10, and v.8 ὀργὴ καὶ θυμός (wrath and rage), v.9 θλῖψις καὶ στενοχωρία (affliction and distress) stand as pairs — vv.6-10 fold in twos around to each according to his works (Psalm 62:12). V.8 ἀπειθοῦσι … πειθομένοις is the negative and positive of one root (disobey … persuaded) — this language cannot keep them on one root.
Rendering options · 2
Adopted “partiality of face” — the shape of Acts 10:34 kept
Basis When Peter’s word and Paul’s share a shape, the renderings share it.
“favouritism”
Basis Natural modern usage.
Rejected The face disappears, and the thread to Acts 10:34 breaks.
12
Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται·
For as many as sinned without law will also perish without law; and as many as sinned in law will be judged through law;
13
οὐ γὰρ οἱ ἀκροαταὶ ⸀νόμου δίκαιοι παρὰ ⸀τῷ θεῷ, ἀλλ’ οἱ ποιηταὶ ⸁νόμου δικαιωθήσονται.
for it is not the hearers of the law who are righteous with God, but the doers of the law will be justified.
14
ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ⸀ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος·
For whenever nations that do not have the law do by nature the things of the law, these, not having the law, are a law to themselves;
Why this rendering
Rom.2.14 Observation
Syntactic observation
ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος — for whenever nations that do not have the law do by nature the things of the law, these, not having the law, are a law to themselves. νόμος, law, comes four times in the verse and nineteen times in vv.12-27; many are anarthrous, and this edition keeps one word, law, throughout. ἔθνη is nations — Gentiles is not a word of the base text, as settled in Acts. V.15 συνείδησις, conscience, is Paul’s word at Acts 23:1 and 24:16, and κατηγορούντων ἢ καὶ ἀπολογουμένων (accusing or making a defence) are the two trial verbs of Acts (24:2 accuse, 26:1 make a defence) — the courtroom moves inside the heart. γραπτόν, written, stands nowhere else in the New Testament and shares its root with γράμμα, writing, in vv.27 and 29. V.16 κατὰ τὸ εὐαγγέλιόν μου, according to my gospel, returns at 16:25. V.13 ἀκροαταί (hearers) and ποιηταί (doers) are the pair of James 1:22-23.
Rendering options · 1
Adopted “law” throughout — with or without the article
Basis One word, one word.
15
οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων,
who show the work of the law written in their hearts, their conscience bearing witness with them and their reckonings among one another accusing or even making a defence —
16
ἐν ⸂ἡμέρᾳ ὅτε⸃ ⸀κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ ⸂Χριστοῦ Ἰησοῦ⸃.
in the day when God judges the hidden things of men, according to my gospel, through Christ Jesus.
first here Christ Χριστός Christos
first here Jesus Ἰησοῦς Iēsous
17
⸂Εἰ δὲ⸃ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ ⸀νόμῳ καὶ καυχᾶσαι ἐν θεῷ
But if you are named a Jew and rest upon the law and boast in God
18
καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου,
and know his will and judge what excels, being instructed from the law,
19
πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει,
and trust that you yourself are a guide of the blind, a light of those in the dark,
20
παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ—
an instructor of fools, a teacher of infants, having the form of knowledge and of truth in the law —
21
ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις;
you, then, who teach another, do you not teach yourself? You who proclaim not to steal, do you steal?
22
ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;
You who say not to commit adultery, do you commit adultery? You who abominate idols, do you rob temples?
23
ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις;
You who boast in the law, do you dishonour God through transgression of the law?
24
τὸ γὰρ ὄνομα τοῦ θεοῦ δι’ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται.
For the name of God is blasphemed among the nations because of you, as it stands written.
25
Περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν.
For circumcision profits if you practise the law; but if you are a transgressor of the law, your circumcision has become foreskin.
26
ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, ⸀οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται;
If then the foreskin keeps the ordinances of the law, will not his foreskin be reckoned as circumcision?
27
καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου.
And the foreskin by nature, completing the law, will judge you who through writing and circumcision are a transgressor of the law.
28
οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή·
For it is not the Jew in the manifest who is a Jew, nor is the circumcision in the manifest, in flesh, circumcision;
Why this rendering
Rom.2.28 Observation
Syntactic observation
οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή· ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος — for it is not the Jew in the manifest who is a Jew … but the Jew in secret is a Jew. ἐν τῷ φανερῷ ↔ ἐν τῷ κρυπτῷ is the phrase of Matt 6:4, 6, 18, your Father who sees in secret (ἐν τῷ κρυπτῷ) — this edition does not paraphrase as outward / inward but keeps in the manifest / in secret with Matthew. The base text repeats Jew and circumcision without a predicate noun, so this language must supply is a Jew, is circumcision. Vv.25-27 ἀκροβυστία is the word of Acts 11:3, men having a foreskin — a word of the body, kept as foreskin. V.29 ἐν πνεύματι οὐ γράμματι, in spirit not writing: γράμμα is the word of John 5:47 and Acts 28:21, writings — not paraphrased as letter or code. οὗ ὁ ἔπαινος, whose commendation, is the noun of Luke 16:8, commended (ἐπαινέω) — behind it lies the play of Genesis 29:35, Judah named from praise, which survives neither in the Greek nor here.
Rendering options · 2
Adopted “in the manifest / in secret” — the phrase of Matt 6:4
Basis The same phrase in the same words.
“outwardly / inwardly”
Basis The sense is the same.
Rejected The thread to Matt 6, who sees in secret, breaks — the note that this is where God looks is lost.
Lost in translation
ἀκροβυστία is a word of the body, and this language keeps it as such (foreskin), as at Acts 11:3.
Survives in · this edition — 1 of the nine carry it (this language among them)
29
ἀλλ’ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλ’ ἐκ τοῦ θεοῦ.
but the Jew in secret is a Jew, and circumcision of heart, in spirit not writing, is circumcision — whose commendation is not from men but from God.