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Romains 2

7 traductions · lu à travers 12 traditions.

NCB · Nouvelle Bible du Consensus

1Therefore you are without excuse, O man, everyone who judges; for in that which you judge the other, you condemn yourself; for you who judge practice the same things. 2Now we know that the judgment of God is according to truth against those who practice such things. 3And do you suppose this, O man—you who judge those who practice such things and do them yourself—that you will escape the judgment of God? 4Or do you despise the riches of his kindness and forbearance and patience, not knowing that the kindness of God leads you to repentance? 5But according to your hardness and unrepentant heart you are treasuring up for yourself wrath on the day of wrath and revelation of the righteous judgment of God, 6who will repay to each according to his works: 7to those on the one hand who by endurance in good work seek for glory and honor and incorruptibility, eternal life; 8but to those on the other hand who are self-seeking and disobeying the truth, but obeying unrighteousness, wrath and fury, 9tribulation and distress upon every soul of man who works evil, of the Jew first and of the Greek; 10but glory and honor and peace to everyone who works good, to the Jew first and to the Greek. 11For there is no partiality with God.¶ 12For all who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law. 13For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified. 14(For when Gentiles, who do not have the law, do by nature the things of the law, these, not having the law, are a law to themselves, 15who show the work of the law written in their hearts, their conscience bearing witness with them, and their thoughts between one another accusing or even excusing them), 16on the day when God will judge the secrets of people, according to my gospel, through Jesus Christ.¶ 17But if you call yourself a Jew and rely upon the law and boast in God, 18and know his will and approve what is excellent, being instructed out of the law, 19and are persuaded that you yourself are a guide to the blind, a light to those in darkness, 20an instructor of the foolish, a teacher of infants, having the embodiment of knowledge and of the truth in the law— 21you then, who teach another, do you not teach yourself? You who preach against stealing, do you steal? 22You who say not to commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23You who boast in the law, do you dishonor God through the transgression of the law? 24For "the name of God is blasphemed among the Gentiles because of you," just as it is written.¶ 25For circumcision indeed profits if you practice the law; but if you are a transgressor of the law, your circumcision has become uncircumcision. 26If therefore the uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be credited as circumcision? 27And will not the uncircumcision by nature, fulfilling the law, judge you who, with the letter and circumcision, are a transgressor of the law? 28For he is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh; 29but he is a Jew who is one inwardly, and circumcision is of the heart, by the Spirit, not by the letter; whose praise is not from people but from God.¶

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Ce sur quoi les traditions s’accordent

Across all traditions, it is universally affirmed that God's judgment is rigorously impartial and renders to everyone according to their actual deeds, negating any presumption based on ethnic privilege, and that true covenant membership requires an inward transformation of the heart by the Holy Spirit rather than mere outward adherence to religious markers. Most Christian groups also recognize that inward circumcision is a spiritual reality wrought by the Holy Spirit, and it is broadly agreed… Connectez-vous pour lire le consensus complet →

Partagé par la plupart, mais pas par toutes

  • The distinction between outward and inward circumcision demonstrates that external covenant signs do not automatically confer internal grace. (7 affirm)
  • Physical circumcision, even where historically retained as a cultural custom, is not salvific without inward spiritual transformation. (7 affirm)
  • Possessing correct doctrine and a 'form of knowledge' without inward spiritual transformation is a manifestation of dead orthodoxy that brings divine condemnation. (9 affirm)

Là où les traditions diffèrent

  • The declaration that 'doers of the law shall be justified' establishes a literal, ongoing condition for salvation that requires active human obedience.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY; anabaptist: AFFIRM; adventist: QUALIFY; restorationist: AFFIRM

  • The declaration that 'doers of the law shall be justified' represents an impossible hypothetical standard of perfect obedience designed to expose human inability and drive sinners to faith.

    catholic: DENY; orthodox: DENY; oriental-orthodox: DENY; anglican: QUALIFY; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; anabaptist: DENY; adventist: DENY; restorationist: DENY

  • The declaration that 'doers of the law shall be justified' means God infuses grace into individuals, empowering them to actually fulfill the law's demands.

    catholic: AFFIRM; anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY

  • The principle that God renders to everyone according to their deeds affirms that salvation requires synergistic human cooperation with divine grace.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; lutheran: DENY; reformed: DENY; baptist: DENY; methodist: AFFIRM; restorationist: AFFIRM

  • God's judgment according to works on the Last Day evaluates the necessary outward fruits of an inward faith, rather than the meritorious cause of salvation.

    catholic: DENY; lutheran: AFFIRM; reformed: AFFIRM; methodist: AFFIRM; anabaptist: AFFIRM; adventist: AFFIRM

  • The innate law written on the human heart establishes the reality of natural law and human reason's enduring capacity for moral discernment.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; anglican: AFFIRM; lutheran: AFFIRM; reformed: AFFIRM; baptist: AFFIRM; methodist: DENY

  • The innate law written on the heart proves that the Fall did not completely destroy the Image of God or human free will.

    catholic: AFFIRM; orthodox: AFFIRM; oriental-orthodox: AFFIRM; reformed: QUALIFY; methodist: DENY

  • The moral law written on the hearts of Gentiles is the universal operation of prevenient grace rather than an unassisted natural human ability.

    catholic: DENY; oriental-orthodox: DENY; reformed: DENY; methodist: AFFIRM

  • The reality of the law written on the heart indicates that God's saving grace is actively at work in individuals outside the formal boundaries of the visible Church.

    anglican: QUALIFY; lutheran: DENY; reformed: DENY; baptist: DENY

  • The true spiritual antitype of Old Covenant circumcision is inward regeneration, not New Covenant water baptism.

    catholic: DENY; baptist: AFFIRM; anabaptist: AFFIRM

Comment chaque tradition l’interprète

Chaque lecture a été générée isolément — aucune tradition ne voit la réponse d’une autre.

Catholic

In this chapter, Paul addresses a moralizing interlocutor, particularly the Jewish believer who relies on the Torah and circumcision. Paul asserts that God's judgment is rigorously impartial and based on works—rendering eternal life to those who patiently do good, and wrath to those who do evil, regardless of ethnicity. The possession of the Law is insufficient; God requires its execution. Paul demonstrates that Gentiles who lack the written Torah but instinctively fulfill its moral requirements show that the work of the Law is inscribed on their hearts, borne witness to by their conscience. Therefore, true Jewish identity and true circumcision are inward, spiritual realities of the heart, not merely outward, physical markers. Reception: Romans 2 is a foundational text in Catholic theology, heavily utilized in doctrines concerning justification, merit, the natural law, and conscience. Latin and Eastern Catholic streams draw slightly varying but complementary emphases from the text. In the Latin tradition, the Council of Trent's 'Decree on Justification' leans heavily on verses 6, 7, and 13 to counter the Reformers' doctrine of justification by faith alone. Trent reads 'who will render to every man according to his works' (v. 6) as establishing that eternal life is both a grace promised to the children of God and a reward faithfully rendered to their good works and merits. Regarding verse 13 ('the doers of the law shall be justified'), Augustine, in 'On the Spirit and the Letter', argues that humans cannot naturally fulfill the law; rather, God's grace justifies them entirely so that they are empowered to become 'doers of the law'. Verses 14 and 15 serve as the classical biblical locus for the Catholic doctrine of Natural Law and the inviolability of conscience. Thomas Aquinas, in the 'Summa Theologiae', uses these verses to demonstrate that rational creatures participate in the eternal law through an innate natural law. In the Eastern Catholic tradition, Greek Fathers like John Chrysostom in his 'Homilies on Romans' emphasize these same verses to highlight humanity's innate capacity for virtue and free will, arguing that God endowed human nature with a built-in compass for the good from creation. Later, the Second Vatican Council ('Gaudium et Spes') explicitly quoted verse 15 to define the human conscience as man's 'most secret core and his sanctuary,' where the voice of God echoes. Finally, the 'circumcision of the heart' (vv. 28-29) is read sacramentally and typologically. Catholic theology teaches that just as outward physical circumcision was voided by a transgressing heart, the outward sign of Baptism must be accompanied by the interior grace of the Holy Spirit and a living faith.

Eastern Orthodox

In this chapter, Paul addresses the presumption of Jewish interlocutors who rely on their possession of the Torah and circumcision while committing the same sins as Gentiles. He establishes that God's judgment is rigorously impartial, rendering to everyone according to their works regardless of ethnic heritage. Paul argues that Gentiles who instinctively follow the law demonstrate a natural moral conscience, while Jews who possess the written law but break it dishonor God, concluding that true covenant membership is an inward, spiritual reality. Reception: The Eastern Orthodox tradition receives Romans 2 as a foundational text for the doctrines of human free will, synergia (cooperation with grace), and the persistence of the Image of God after the Fall. Patristic commentators, most notably John Chrysostom in his 'Homilies on Romans', emphasize verses 6 and 7 as proof that salvation involves a cooperative 'patient continuance in well doing' rather than a purely forensic imputation of righteousness devoid of human effort. Furthermore, the Orthodox consensus interprets the Gentiles doing the things of the law 'by nature' (Romans 2:14) as evidence that the ancestral sin did not obliterate humanity's inherent moral compass or free will; the natural law remains an active witness. Theophylact of Ohrid, in his 'Exposition of the Epistle to the Romans', echoes this framework, noting that God's forbearance (Romans 2:4) is not a passive delay of wrath but an active, therapeutic invitation to metanoia (repentance), requiring a free human response.

Oriental Orthodox

In Romans 2, the Apostle Paul issues a stern warning against hypocrisy, addressing those who judge others while practicing the same offenses. He establishes the absolute impartiality of God's judgment, which will render to every person according to their deeds, whether Jew or Greek. Paul dismantles the false security of possessing the written Law or bearing the physical mark of circumcision if accompanied by disobedience. He introduces the concept of the 'law written in their hearts,' explaining that Gentiles who lack the Torah but naturally do what it requires are a law unto themselves, their consciences bearing witness. The chapter culminates in a redefinition of identity: a true Jew is one inwardly, and true circumcision is a spiritual reality of the heart, not merely a physical mark of the letter. Reception: The Oriental Orthodox tradition reads Romans 2 heavily through the lenses of inherent moral responsibility, the transition from type to spiritual reality, and the synergy of human will with divine grace. Ephrem the Syrian, representing the Syriac exegetical foundation, looks to the Gentiles who obey the law by nature as proof of humanity's enduring free will and the innate moral conscience given by God prior to the written Torah. In the Alexandrian tradition, Cyril of Alexandria interprets Paul's distinction between outward and inward circumcision as a foundational typological shift. The physical circumcision of the Old Covenant was merely a shadow pointing to the 'circumcision of the heart' in the Spirit, which Cyril identifies with the purifying work of the Holy Spirit in the New Covenant. This distinction holds unique pastoral and canonical weight in the Ethiopian Orthodox Tewahedo Church. While the Ethiopian tradition historically retains physical circumcision as a customary practice modeled after Christ's own circumcision, its canonical foundation, articulated in the Fetha Nagast (The Law of the Kings), maintains strict adherence to Paul's theology in this chapter: the physical act is not salvific, and true justification before God relies entirely upon the inward, spiritual circumcision of the heart and active fulfillment of the law.

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Toutes les traductions

Le même chapitre dans 7 traductions du domaine public.

WEB · World English Bible

1Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. 2We know that the judgment of God is according to truth against those who practice such things. 3Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God? 4Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance? 5But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God, 6who “will pay back to everyone according to their works:” 7to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life; 8but to those who are self-seeking and don’t obey the truth, but obey unrighteousness, will be wrath, indignation, 9oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek. 10But glory, honor, and peace go to every man who does good, to the Jew first, and also to the Greek. 11For there is no partiality with God. 12For as many as have sinned without the law will also perish without the law. As many as have sinned under the law will be judged by the law. 13For it isn’t the hearers of the law who are righteous before God, but the doers of the law will be justified 14(for when Gentiles who don’t have the law do by nature the things of the law, these, not having the law, are a law to themselves, 15in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them) 16in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ. 17Indeed you bear the name of a Jew, rest on the law, glory in God, 18know his will, and approve the things that are excellent, being instructed out of the law, 19and are confident that you yourself are a guide of the blind, a light to those who are in darkness, 20a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth. 21You therefore who teach another, don’t you teach yourself? You who preach that a man shouldn’t steal, do you steal? 22You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples? 23You who glory in the law, do you dishonor God by disobeying the law? 24For “the name of God is blasphemed among the Gentiles because of you,” just as it is written. 25For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision. 26If therefore the uncircumcised keep the ordinances of the law, won’t his uncircumcision be accounted as circumcision? 27Won’t those who are physically uncircumcised, but fulfill the law, judge you, who with the letter and circumcision are a transgressor of the law? 28For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh; 29but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not from men, but from God.

KJV · King James Version

1Therefore 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. 2But we are sure that the judgment of God is according to truth against them which commit such things. 3And thinkest thou this, O man, that judgest them which do such things, and doest the same, that thou shalt escape the judgment of God? 4Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 5But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God; 6Who will render to every man according to his deeds: 7To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: 8But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, 9Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; 10But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: 11For there is no respect of persons with God. 12For 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; 13(For not the hearers of the law are just before God, but the doers of the law shall be justified. 14For 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: 15Which 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;) 16In the day when God shall judge the secrets of men by Jesus Christ according to my gospel. 17Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, 18And knowest his will, and approvest the things that are more excellent, being instructed out of the law; 19And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, 20An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. 21Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? 22Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? 23Thou that makest thy boast of the law, through breaking the law dishonourest thou God? 24For the name of God is blasphemed among the Gentiles through you, as it is written. 25For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. 26Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 27And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law? 28For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 29But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

5 traductions supplémentaires à comparer, côte à côte.

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Différences qui changent le sens (62)
  • v1 [lexical]: "without excuse" vs "inexcusable" — “Therefore thou art inexcusable” (KJV, YLT, DARBY, WEBSTER) vs “you are without excuse” (WEB) vs “Wherefore without excuse” (ASV) vs “Wherefore” (DRC)
  • v2 [lexical]: "know" vs "are sure" — “know” (WEB, ASV, DARBY, DRC) vs “are sure” (KJV, WEBSTER) vs “have known” (YLT)
  • v2 [lexical]: "practice" vs "commit" vs "do" — “those who practice” (WEB) vs “against them which commit” (KJV) vs “that practise” (ASV) vs “upon those practising” (YLT) vs “upon those who do” (DARBY) vs “who” (WEBSTER) vs “that do” (DRC)
  • v3 [lexical]: "think" vs "reckon" — “And thinkest thou” (KJV, DARBY, WEBSTER, DRC) vs “Do you think” (WEB) vs “reckonest” (ASV) vs “dost think” (YLT)
  • v3 [lexical]: "practice" vs "do" — “doest the same” (KJV, ASV, WEBSTER) vs “do” (WEB) vs “art doing them” (YLT) vs “practisest them thyself” (DARBY) vs “dost” (DRC)
  • v3 [stylistic]: (vv 3, 19, 22) archaic vs modern pronoun and verb form — “thou shalt” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you will” (WEB)
  • v4 [lexical]: "longsuffering" vs "patience" — “longsuffering” (KJV, ASV, DARBY, WEBSTER) vs “patience” (WEB) vs “dost thou despise” (YLT) vs “Knowest thou” (DRC)
  • v4 [lexical]: "goodness" vs "benignity" — “goodness” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “benignity” (DRC)
  • v4 [stylistic]: archaic vs modern verb form — “leadeth thee” (KJV, ASV, WEBSTER, DRC) vs “leads you” (WEB) vs “doth lead” (YLT) vs “leads” (DARBY)
  • v4 [interpretive]: "repentance" vs "reformation" vs "penance" — “repentance” (WEB, KJV, ASV, DARBY, WEBSTER) vs “reformation” (YLT) vs “penance” (DRC)
  • v5 [lexical]: "after" vs "according to" — “after thy” (KJV, ASV, WEBSTER) vs “according to” (YLT, DARBY, DRC) vs “according to your” (WEB)
  • v5 [lexical]: "impenitent" vs "unrepentant" — “impenitent” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “unrepentant” (WEB)
  • v5 [grammatical]: present vs present progressive vs emphatic verb form — “treasurest” (KJV, ASV, DARBY, WEBSTER) vs “you are treasuring” (WEB) vs “thou dost treasure” (YLT) vs “thou” (DRC)
  • v5 [grammatical]: preposition and reflexive pronoun differences — “to” (YLT, DARBY, WEBSTER, DRC) vs “for yourself” (WEB) vs “unto thyself” (KJV) vs “for” (ASV)
  • v5 [lexical]: "in" vs "against" — “in” (WEB, ASV, DARBY) vs “against the” (KJV, WEBSTER, DRC) vs “in a” (YLT)
  • v5 [lexical]: "righteous" vs "just" — “righteous” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “just” (DRC)
  • v6 [lexical]: "render" vs "pay back" — “will render” (KJV, ASV, WEBSTER, DRC) vs “shall” (YLT, DARBY) vs “pay back” (WEB)
  • v6 [lexical]: "every man" vs "each" vs "everyone" — “every man” (KJV, ASV, WEBSTER, DRC) vs “each” (YLT, DARBY) vs “everyone” (WEB)
  • v6 [lexical]: "works" vs "deeds" — “works” (ASV, YLT, DARBY, DRC) vs “his deeds” (KJV, WEBSTER) vs “their works” (WEB)
  • v6 [grammatical]: Third-person number differs: KJV, ASV, YLT, DARBY, WEBSTER, DRC use the singular ("him"/"his") where WEB use the plural ("them"/"their").
  • v7 [grammatical]: inclusion vs exclusion of conjunction — “and honour” (KJV, YLT, DARBY, DRC) vs “honor” (WEB, ASV, WEBSTER)
  • v7 [lexical]: "incorruptibility" vs "immortality" vs "incorruption" — “incorruptibility” (WEB, YLT, DARBY) vs “immortality eternal” (KJV, WEBSTER) vs “incorruption” (ASV, DRC)
  • v8 [grammatical]: verbal vs adjectival construction of disobedience — “do not obey” (KJV, WEBSTER) vs “don’t” (WEB) vs “not” (ASV) vs “disobedient indeed to” (YLT) vs “are disobedient to” (DARBY) vs “who not” (DRC)
  • v9 [lexical]: "tribulation" vs "oppression" — “Tribulation” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “oppression” (WEB)
  • v9 [lexical]: "anguish" vs "distress" — “anguish upon” (KJV, ASV, WEBSTER, DRC) vs “on” (WEB) vs “distress” (YLT) vs “distress on” (DARBY)
  • v9 [lexical]: "does" vs "works" — “that doeth” (KJV, WEBSTER) vs “worketh” (ASV, DRC) vs “who does” (WEB) vs “is working the” (YLT) vs “works” (DARBY)
  • v9 [grammatical]: prepositional differences indicating target or origin — “of the” (KJV, ASV, WEBSTER, DRC) vs “both” (YLT, DARBY) vs “to” (WEB)
  • v9 [lexical]: (vv 9, 10) "Greek" vs "Gentile" — “Greek” (ASV, YLT, DARBY, DRC) vs “also of the Gentile” (KJV, WEBSTER) vs “to Greek” (WEB)
  • v11 [lexical]: "respect of persons" vs "partiality" vs "acceptance of faces" — “respect of persons” (KJV, ASV, WEBSTER, DRC) vs “partiality” (WEB) vs “acceptance faces” (YLT) vs “acceptance” (DARBY)
  • v12 [grammatical]: auxiliary verb and prepositional phrasing — “shall” (KJV, ASV, DARBY, WEBSTER, DRC) vs “will” (WEB) vs “through law” (YLT)
  • v13 [stylistic]: "not" vs "it isn't" — “not” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “it isn’t” (WEB)
  • v13 [lexical]: "just" vs "righteous" — “just” (KJV, ASV, DARBY, WEBSTER, DRC) vs “righteous” (WEB, YLT)
  • v13 [stylistic]: (vv 13, 16) "shall" vs "will" — “shall” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “will” (WEB)
  • v14 [grammatical]: relative pronouns and phrasing — “who” (WEBSTER, DRC) vs “who don’t” (WEB) vs “the Gentiles which” (KJV) vs “that” (ASV) vs “nations that” (YLT) vs “those of nations” (DARBY)
  • v14 [grammatical]: subjunctive vs definite article vs demonstrative — “the” (WEB, KJV, ASV, DARBY, WEBSTER) vs “may do” (YLT) vs “those” (DRC)
  • v14 [lexical]: "of" vs "contained in" — “of” (WEB, ASV, YLT, DARBY) vs “contained in” (KJV, WEBSTER) vs “that are of” (DRC)
  • v14 [grammatical]: placement and form of negation — “having not the” (KJV, WEBSTER, DRC) vs “having” (WEB, ASV) vs “having a” (YLT) vs “no” (DARBY)
  • v15 [grammatical]: "in that they show" vs relative pronoun clause — “in that they show” (WEB, ASV) vs “who” (DARBY, DRC) vs “Which shew” (KJV) vs “who do” (YLT) vs “Who show” (WEBSTER)
  • v15 [lexical]: "bearing witness" vs "testifying" — “also bearing witness” (KJV, DARBY) vs “testifying with them” (WEB) vs “therewith” (ASV) vs “witnessing with them” (YLT) vs “testimony” (WEBSTER) vs “to them” (DRC)
  • v15 [lexical]: "excusing" vs "defending" — “them” (WEB, ASV) vs “else excusing one another” (KJV, WEBSTER) vs “defending” (YLT) vs “themselves between themselves” (DARBY) vs “also defending” (DRC)
  • v17 [lexical]: "in" vs "on" vs "upon" — “and restest in” (KJV, DARBY, WEBSTER, DRC) vs “rest on” (WEB) vs “upon” (ASV) vs “dost rest upon” (YLT)
  • v18 [grammatical]: possessive vs definite article — “And knowest his” (KJV, ASV, WEBSTER, DRC) vs “know” (WEB) vs “dost know the” (YLT) vs “the” (DARBY)
  • v18 [lexical]: "approve" vs "discerningly approve" — “approvest” (KJV, ASV, WEBSTER, DRC) vs “approve” (WEB) vs “dost approve” (YLT) vs “discerningly” (DARBY)
  • v18 [lexical]: "out of" vs "by" — “out of” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “by” (DRC)
  • v19 [lexical]: "guide" vs "leader" — “guide” (WEB, KJV, ASV, WEBSTER, DRC) vs “leader” (YLT, DARBY)
  • v19 [grammatical]: (vv 19, 21) relative pronoun phrasing — “that” (ASV, DRC) vs “to those who” (WEB) vs “of them which are” (KJV) vs “those” (YLT) vs “those who” (DARBY) vs “who” (WEBSTER)
  • v20 [lexical]: "instructor" vs "corrector" — “An instructor” (KJV, YLT, DARBY, WEBSTER, DRC) vs “a corrector” (WEB, ASV)
  • v20 [lexical]: "babes" vs "babies" vs "infants" and clause structure — “having” (YLT, DARBY) vs “babies having in” (WEB) vs “babes which hast” (KJV) vs “having in” (ASV) vs “who” (WEBSTER) vs “infants having” (DRC)
  • v22 [lexical]: "commit sacrilege" vs "rob temples" — “dost thou commit sacrilege” (KJV, DARBY, WEBSTER) vs “rob temples” (ASV, YLT) vs “do you rob temples” (WEB) vs “committest” (DRC)
  • v24 [lexical]: "blasphemed" vs "evil spoken of" — “blasphemed” (WEB, KJV, ASV, WEBSTER, DRC) vs “evil spoken of” (YLT) vs “on your account” (DARBY)
  • v25 [lexical]: "indeed" vs "verily" — “indeed profits” (WEB, DARBY) vs “verily profiteth” (KJV, WEBSTER) vs “indeed” (ASV, DRC) vs “indeed doth profit” (YLT)
  • v25 [lexical]: "is made" vs "has become" — “is made” (KJV, WEBSTER, DRC) vs “become” (ASV, DARBY) vs “has become” (WEB) vs “hath become” (YLT)
  • v26 [lexical]: "righteousness" vs "ordinances" vs "requirements" vs "justices" — “righteousness” (KJV, YLT, WEBSTER) vs “ordinances” (WEB, ASV) vs “requirements” (DARBY) vs “justices” (DRC)
  • v26 [grammatical]: "shall not his" vs "won't" vs "this" — “shall not his” (KJV, ASV, DARBY, WEBSTER) vs “won’t” (WEB) vs “may keep” (YLT) vs “this” (DRC)
  • v27 [stylistic]: archaic vs modern pronoun — “thee” (KJV, ASV, YLT, DARBY, WEBSTER, DRC) vs “you” (WEB)
  • v27 [grammatical]: "with" vs "by" vs "through" — “with” (WEB, ASV, DARBY) vs “by the” (KJV, WEBSTER, DRC) vs “through” (YLT)
  • v27 [grammatical]: noun vs verb form of transgress — “art a transgressor of” (ASV, YLT, DRC) vs “dost transgress the law” (KJV, WEBSTER) vs “are a transgressor of” (WEB) vs “art a law-transgressor” (DARBY)
  • v28 [grammatical]: "he" vs "it" — “he” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “it” (DRC)
  • v28 [grammatical]: "who" vs "which" — “who” (WEB, ASV, YLT, DARBY, WEBSTER, DRC) vs “which” (KJV)
  • v28 [grammatical]: adjective vs adverb form — “outward” (WEB, KJV, ASV, YLT, DARBY, WEBSTER) vs “outwardly” (DRC)
  • v29 [grammatical]: phrasing to complete the sense — “one” (WEB, KJV, ASV, WEBSTER, DRC) vs “he who is so” (YLT) vs “so” (DARBY)
  • v29 [grammatical]: "of" vs "from" — “of” (KJV, ASV, YLT, DARBY, DRC) vs “from” (WEB, WEBSTER)

Derrière cette page

Texte source. Greek (TAGNT, public-domain critical text). Greek New Testament (public domain, Nestle-Aland/SBLGNT tradition).

Noms divins : Theos (God).

Également consultées, mais non incluses dans le consensus

Academic textual-historical analysis

Academic analysis of Romans 2 focuses on its literary form as a Greco-Roman diatribe and its rhetorical function within Paul's broader argument. Scholars note the abrupt shift from the third-person condemnation of pagan idolatry in chapter 1 (relying on Hellenistic Jewish tropes akin to the Wisdom of Solomon) to a direct, second-person address ('O man', v. 1). A central historical-critical debate concerns the identity of this interlocutor. While traditionally assumed to be a Jew from verse 1, some modern scholars argue verses 1-16 target a generic Hellenistic moralist or Gentile sympathizer, with the explicit turn to the Jew occurring only in verse 17. The chapter contains significant theological tensions that drive historical inquiry, primarily Paul's assertion of an impartial final judgment 'according to works' (v. 6) and his claim that the 'doers of the law will be justified' (v. 13). Scholars debate whether this is a purely hypothetical framework designed to condemn all humanity, a reflection of standard Jewish homiletic tradition that Paul adopts before introducing his unique gospel of faith, or an actual description of Christian eschatological judgment. Furthermore, the passage regarding Gentiles who do the law 'by nature' (vv. 14-15) introduces the term 'conscience' (syneidesis), which philologists identify as a concept borrowed from Stoic popular philosophy rather than Hebrew Scripture.

Jewish interpretation

As a New Testament text, Romans 2 is not part of the Tanakh and holds no scriptural authority in Judaism. Historically, however, modern Jewish scholars of the New Testament evaluate this chapter within the context of first-century intra-Jewish discourse. Paul's critique of a hypothetical Jewish interlocutor (verses 17-24) and his redefinition of circumcision (verses 25-29) are frequently understood not as a rejection of Judaism, but as a sectarian prophetic critique aimed at securing a place for righteous Gentiles. Scholars note that Paul's rhetoric about Gentiles doing the law 'by nature' (verses 14-15) echoes broader Hellenistic Jewish philosophical debates, and his insistence on internal circumcision (verse 29) draws upon existing biblical tropes (e.g., Deuteronomy 10:16), though taken in a uniquely Hellenized direction to argue for Gentile inclusion without physical conversion.

Latter-day Saint

Paul argues that all humanity, both Jew and Gentile, is subject to God's impartial judgment, which will be based on their deeds and the truth rather than their ancestral privileges. He rebukes those who possess the law but act hypocritically, emphasizing that mere possession or hearing of the law does not justify. Gentiles who intuitively do good show that the moral requirements of the law are written in their hearts, their conscience bearing witness. Consequently, Paul redefines true Jewish identity and circumcision as an inward, spiritual reality of the heart rather than merely an outward physical sign or lineage.

Jehovah's Witnesses

In this chapter, the apostle Paul establishes that all mankind is accountable to God, whose judgment is impartial and based on truth. He addresses the Jewish believers, warning them that despite possessing the written Law, they stand condemned if they act hypocritically, as their disobedience causes God's name to be blasphemed among the nations. Conversely, Paul notes that people of the nations (Gentiles), though lacking the written Law, sometimes instinctively obey its dictates because they have a moral sense written on their hearts. Consequently, Paul redefines what it means to be a Jew: true standing before God depends on an inward, spiritual condition (circumcision of the heart) rather than outward fleshly lineage or adherence to the letter of the Law.

Choix de traduction effectués par la NCB (61)
  • v1: without excuse — Conveys the privative adjective in contemporary English better than the slightly archaic 'inexcusable'.
  • v1: everyone who judges — Preserves the definite-article substantival participle structure found in the source text.
  • v2: Now we know — Accurately renders the transitional particle and the perfective verb bearing a present meaning.
  • v2: practice — Establishes the exact lexical repetition corresponding to the source text's developing refrain.
  • v3: Do you suppose — Captures the cognitive calculation of the verb in a natural contemporary register.
  • v3: practice... and do them yourself — Maintains the lexical distinction between the two different Greek verbs for action.
  • v4: kindness — Preserves the cognate wordplay in contemporary English while capturing the relational aspect of the Greek term.
  • v4: patience — Uses standard contemporary vocabulary over an archaic compound.
  • v4: leads you — Adheres to the contemporary English rule against archaic pronouns and verb endings.
  • v4: repentance — Several traditions emphasize that God's goodness invites a free response of repentance.
  • v5: according to your — Uses the modern preposition over the archaic 'after'.
  • v5: unrepentant — Employs more recognizable contemporary vocabulary for the negative adjective.
  • v5: you are treasuring up — Renders the continuous present aspect naturally in English.
  • v5: on the day — Replaces archaic spatial prepositions for temporal events with the standard modern idiom.
  • v6: will repay — Upgrades 'render' or 'pay back' to a dignified contemporary equivalent.
  • v6: to each — Preserves the distributive singular number shift of the source exactly.
  • v6: his works — Retains the singular masculine pronoun matching the source morphology.
  • v6: who will repay to each according to his works — Disputed among traditions whether this principle evaluates outward fruits or requires synergistic cooperation; exact wording refuses to settle the mechanism.
  • v7: to those on the one hand who — Captures the chiastic definite-article pattern setting up the structural contrast with verse 8.
  • v7: endurance — Accurately reflects the active staying power implied by the Greek noun.
  • v7: incorruptibility — Retains the exact privative prefix meaning of the source term.
  • v8: but to those on the other hand who — Completes the chiastic definite-article framework initiated in the previous verse.
  • v8: self-seeking — Reflects updated lexical understanding of the term's mercenary or ambitious connotations.
  • v8: disobeying... obeying — Preserves the direct cognate wordplay of the participial roots.
  • v8: wrath and fury — Maintains the exact word order and forceful intensity of the two Greek nouns in the nominative case.
  • v9: tribulation and distress — Provides the traditional pairing while avoiding the slightly archaic 'anguish' for this specific noun.
  • v9: works — Distinguishes this intensive compound verb from the simpler verbs for 'do' used elsewhere in the chapter.
  • v9: of the Jew first and of the Greek — Replicates the literal genitive construction without inserting non-textual interpretive prepositions.
  • v10: to the Jew first and to the Greek — Captures the dative shift corresponding structurally to the refrain in the previous verse.
  • v11: partiality — Provides the natural contemporary English idiom for the Hebraic concept of showing favoritism.
  • v12: all who — Replaces the slightly clunky quantitative idiom with direct contemporary phrasing.
  • v12: will also perish — Uses 'will' in accordance with modern English rules for future expectation.
  • v13: For it is not — Provides a fully dignified but natural English sentence structure over rigid literalism or contraction.
  • v13: righteous... justified — Maintains the core English theological vocabulary for this vital cognate pair.
  • v13: the doers of the law will be justified — Intensely disputed among traditions whether this is a literal requirement for salvation or an impossible hypothetical standard; simple wording preserves the tension.
  • v14: Gentiles — Translates the term with its standard ethnic-theological designation in Paul's context.
  • v14: do by nature — Disputed among traditions whether this establishes natural law or represents prevenient grace; literal translation avoids settling the dispute.
  • v15: who show — Accurately renders the qualitative relative pronoun.
  • v15: conscience bearing witness with them — Preserves the associative prefix (syn-) linking the internal faculties.
  • v15: accusing or even excusing — Captures the force of the ascensive 'kai' functioning between the participles.
  • v16: on the day — Employs standard contemporary temporal phrasing.
  • v16: of people — Translates the generic plural noun inclusively without archaic flavor.
  • v17: But if — Adopts the standard critical text reading over the variant underlying 'Behold'.
  • v17: rely upon — Better communicates the psychological dependence intended by the Greek verb.
  • v18: approve what is excellent — Simplifies the substantive plural into fluid contemporary English.
  • v19: are persuaded — Links directly to the core root of trust/persuasion used conceptually elsewhere by Paul.
  • v20: infants — Dignified contemporary term matching the developmental contrast with 'foolish'.
  • v20: the embodiment — Distinguishes from mere external shape, capturing the substantive expression of knowledge.
  • v21: You who preach against stealing, do you steal? — Condenses the infinitive construction into crisp, matching English cognates.
  • v22: rob temples — Reverts to the literal meaning of the specific verb, heightening the concrete contrast with idolatry.
  • v23: boast in the law — Unifies the translation of the verb introduced in verse 17.
  • v24: blasphemed — Keeps the direct English derivative which perfectly captures the religious severity intended.
  • v25: profits — Maintains current standard morphology.
  • v25: practice the law — Ties directly to the dense 'practice' refrain established in verses 1-3.
  • v26: righteous requirements — Accurately parses the semantic weight of the noun derived from the righteousness word group.
  • v26: credited — Contemporary financial/theological idiom matching Paul's broader use of the root.
  • v27: the uncircumcision by nature — Preserves the stark literal abstract noun which Paul wields rhetorically against his interlocutor.
  • v27: with the letter — Preserves the exact noun to set up the stark antithesis with the Spirit in verse 29.
  • v28: For he is not a Jew who is one outwardly — Maintains the recognized paradoxical phrasing and definite-article pattern over a flatter paraphrase.
  • v29: by the Spirit, not by the letter — Most Christian groups recognize that inward circumcision is a spiritual reality wrought by the Holy Spirit.
  • v29: whose praise — Correctly captures the relative pronoun linking the etymological wordplay back to the true Jew.
Limites à connaître
  • This is AI-generated and source-grounded, and it is approved by no community that holds these traditions.
  • The readings were produced in isolated calls that do not see one another. Isolation prevents anchoring; it does not make them independent witnesses.
  • The Nicene-Trinitarian boundary, and the decision not to seat non-denominational Evangelicalism separately (it is a cross-traditional movement already present within several voting profiles), are editorial choices.
  • The roster, the grouping into three families, and the rule that families (not seat counts) carry consensus all shape the result. A different roster would produce a different synthesis.
  • One profile cannot exhaust a tradition; the synthesis reflects what the profiles said, not everything the traditions hold.
  • The non-voting panels (Academic, Jewish) never vote; LDS and Jehovah's Witness readings are a comparative appendix only.
  • Any profiles excluded for this chapter after failing the audit are named on the page and removed from the eligible roster for it.
  • The rendering is unreviewed by any tradition, and every contested wording it settled is listed in Choices Made — where the text forced a decision, the decision is documented rather than hidden behind a claim of preserved ambiguity.

Voir la démarche complète étape par étape → · Généré par l’IA le Oct 20, 2026, gemini-3.1-pro-preview (high thinking) — every stage, v4 spec + Addendum B (claim-audited, cross-stage-checked)