Rom 2:1-16 | KJV | STEP | Therefore thou art inexcusable , O man , whosoever thou art that judgest : for wherein thou judgest another , thou condemnest thyself ; for thou that judgest doest the same things .

(KJV)

Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

(NASB2020)

Therefore you have ^ano excuse, ^{▼▼Lit O}you foolish person, ^ceveryone of you who passes judgment; for ^{▼▼Or when you judge}in that matter in which ^eyou judge someone else, you condemn yourself; for you who judge practice the same things.

(NET2full)

^{▼▼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).} Therefore ^{▼▼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.} you are without excuse, ^{▼▼tn That is, “you have nothing to say in your own defense” (so translated by TCNT).} whoever you are, ^{▼▼tn Grk “O man.”} when you judge someone else. ^{▼▼tn Grk “Therefore, you are without excuse, O man, everyone [of you] who judges.”} For on whatever grounds ^{▼▼tn Grk “in/by (that) which.”} you judge another, you condemn yourself, because you who judge practice the same things.

Rom 2: 2

(KJV)

But we are sure that the judgment of God is according to truth against them which commit such things.

(NASB2020)

And we know that the judgment of God ^{▼▼Lit is according to truth against}rightly falls upon those who practice such things.

(NET2full)

Now we know that God’s judgment is in accordance with truth ^{▼▼tn Or “based on truth.”} against those who practice such things.

Rom 2: 3

(KJV)

And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God?

(NASB2020)

But do you suppose this, ^{▼▼Lit O} ^oyou foolish person who passes judgment on those who practice such things, and yet does them as well, that you will escape the judgment of God?

(NET2full)

And do you think, ^{▼▼tn Grk “do you think this,” referring to the clause in v. 3b.} whoever you are, when you judge ^{▼▼tn Grk “O man, the one who judges.”} those who practice such things and yet do them yourself, ^{▼▼tn Grk “and do them.” The other words are supplied to bring out the contrast implied in this clause.} that you will escape God’s judgment?

Rom 2: 4

(KJV)

Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

(NASB2020)

Or do you think lightly of ^sthe riches of His ^tkindness and ^{▼▼I.e., from inflicting punishment} ^vrestraint and ^wpatience, not knowing that the kindness of God leads you to repentance?

(NET2full)

Or do you have contempt for the wealth of his kindness, forbearance, and patience, and yet do not know ^{▼▼tn Grk “being unaware.”} that God’s kindness leads you to repentance?

Rom 2: 5

(KJV)

But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

(NASB2020)

But ^{▼▼Or in accordance with}because of your stubbornness and unrepentant heart ^zyou are storing up wrath for yourself ^aaon the day of wrath and revelation of the righteous judgment of God,

(NET2full)

But because of your stubbornness ^{▼▼tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.} and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ^{▼▼tn Grk “in the day of wrath and revelation of the righteous judgment of God.”}

Rom 2: 6

(KJV)

Who will render to every man according to his deeds:

(NASB2020)

^adwho will repay each person according to his deeds:

(NET2full)

He ^{▼▼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.} will reward ^{▼▼tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.} each one according to his works: ^{▼▼sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.}

Rom 2: 7

(KJV)

To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

(NASB2020)

to those who by ^ahperseverance in doing good seek ^aiglory, honor, and ^ajimmortality, He will give ^aketernal life;

(NET2full)

eternal life to those who by perseverance in good works seek glory and honor and immortality,

Rom 2: 8

(KJV)

But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

(NASB2020)

but to those who are ^alself-serving and ^amdo not obey the truth, but obey unrighteousness, He will give wrath and indignation.

(NET2full)

but ^{▼▼tn This contrast is clearer and stronger in Greek than can be easily expressed in English.} wrath and anger to those who live in selfish ambition ^{▼▼tn Grk “those who [are] from selfish ambition.”} and do not obey the truth but follow ^{▼▼tn Grk “are persuaded by, obey.”} unrighteousness.

Rom 2: 9

(KJV)

Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

(NASB2020)

There will be ^aqtribulation and distress ^{▼▼Lit upon}for every soul of mankind who does evil, ^{▼▼Lit of the}for the Jew ^atfirst and also ^{▼▼Lit of the}for the Greek,

(NET2full)

There will be ^{▼▼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…”} affliction and distress on everyone ^{▼▼tn Grk “every soul of man.”} who does evil, on the Jew first and also the Greek, ^{▼▼sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.}

Rom 2: 10

(KJV)

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

(NASB2020)

but ^ayglory, honor, and peace to everyone who does what is good, to the Jew ^azfirst and also to the Greek.

(NET2full)

but ^{▼▼tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.} glory and honor and peace for everyone who does good, for the Jew first and also the Greek.

Rom 2: 11

(KJV)

For there is no respect of persons with God.

(NASB2020)

For ^bbthere is no partiality with God.

(NET2full)

For there is no partiality with God.

Rom 2: 12

(KJV)

For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;

(NASB2020)

For all who have sinned ^{▼▼Or without law} ^bdwithout the Law will also perish ^{▼▼Or without law}without the Law, and all who have sinned ^{▼▼Or under law}under the Law will be judged ^{▼▼Or by law}by the Law;

(NET2full)

For all who have sinned apart from the law ^{▼▼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.} will also perish apart from the law, and all who have sinned under the law will be judged by the law.

Rom 2: 13

(KJV)

(For not the hearers of the law are just before God, but the doers of the law shall be justified.

(NASB2020)

for it is ^binot the hearers ^{▼▼Or of law}of the Law who are ^{▼▼Or just}righteous before God, but the doers ^{▼▼Or of law}of the Law who will be justified.

(NET2full)

For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous. ^{▼▼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.”}

Rom 2: 14

(KJV)

For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

(NASB2020)

For when Gentiles who do not have ^{▼▼Or law}the Law ^{▼▼Lit by nature} ^bpinstinctively perform the requirements of the Law, these, though not having ^{▼▼Or law}the Law, are a law to themselves,

(NET2full)

For whenever the Gentiles, ^{▼▼sn Gentile is a NT term for a non-Jew.} who do not have the law, do by nature ^{▼▼tn Some (e.g. C. E. B. Cranfield, Romans [ICC], 1:135-37) take the phrase φύσει (phusei, “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.} the things required by the law, ^{▼▼tn Grk “do by nature the things of the law.”} these who do not have the law are a law to themselves.

Rom 2: 15

(KJV)

Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

(NASB2020)

in that they show ^buthe work of the Law written in their hearts, their conscience testifying and their thoughts alternately accusing or else defending them,

(NET2full)

They ^{▼▼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.} show that the work of the law is written ^{▼▼tn Grk “show the work of the law [to be] written,” with the words in brackets implied by the Greek construction.} in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend ^{▼▼tn Or “excuse.”} them, ^{▼▼tn Grk “their conscience bearing witness and between the thoughts accusing or also defending one another.”}

Rom 2: 16

(KJV)

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

(NASB2020)

on the day when, ^bzaccording to my gospel, ^caGod will judge the secrets of mankind through Christ Jesus.

(NET2full)

on the day when God will judge ^{▼▼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.} the secrets of human hearts, ^{▼▼tn Grk “of people.”} according to my gospel ^{▼▼sn On my gospel cf. Rom 16:25; 2 Tim 2:8.} through Christ Jesus.