Acts one

[JLG]

New International Version
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.

New Living Translation
When the Gentiles sin, they will be destroyed, even though they never had God’s written law. And the Jews, who do have God’s law, will be judged by that law when they fail to obey it.

- Corruption

English Standard Version
For 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.

Berean Standard Bible
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.

Berean Literal Bible
For as many as have sinned without the Law also will perish without the Law; and as many as have sinned in the Law will be judged by the Law,

King James Bible
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;

New King James Version
For as many as have sinned without law will also perish without law, and as many as have sinned in the law will be judged by the law

New American Standard Bible
For 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;

NASB 1995
For 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;

NASB 1977
For 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;

Amplified Bible
For all who have sinned without the Law will also perish without [regard to] the Law, and all who have sinned under the Law will be judged and condemned by the Law.

- Addition

Christian Standard Bible
For all who sin without the law will also perish without the law, and all who sin under the law will be judged by the law.

Holman Christian Standard Bible
All those who sinned without the law will also perish without the law, and all those who sinned under the law will be judged by the law.

American Standard Version
For as many as have sinned without law shall also perish without the law: and as many as have sinned under the law shall be judged by the law;

Aramaic Bible in Plain English
For those who have sinned without The Written Law are also destroyed without The Written Law, and those who sinned with The Written Law will be judged by The Written Law.

- Addition

Contemporary English Version
Those people who don't know about God's Law will still be punished for what they do wrong. And the Law will be used to judge everyone who knows what it says.

- Corruption

Douay-Rheims Bible
For whosoever have sinned without the law, shall perish without the law; and whosoever have sinned in the law, shall be judged by the law.

Good News Translation
The Gentiles do not have the Law of Moses; they sin and are lost apart from the Law. The Jews have the Law; they sin and are judged by the Law.

- Corruption

International Standard Version
For all who have sinned apart from the Law will also perish apart from the Law, and all who have sinned under the Law will be judged by the Law.

Literal Standard Version
for as many as sinned without law, will also perish without law, and as many as sinned in law, through law will be judged,

New American Bible
All who sin outside the law will also perish without reference to it, and all who sin under the law will be judged in accordance with it.

NET Bible
For all who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.

New Revised Standard Version
All who have sinned apart from the law will also perish apart from the law, and all who have sinned under the law will be judged by the law.

New Heart English Bible
For 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.

Weymouth New Testament
For all who have sinned apart from the Law will also perish apart from the Law, and all who have sinned whilst living under the Law, will be judged by the Law.

World English Bible
For as many as have sinned without law will also perish without the law. As many as have sinned under the law will be judged by the law.

Young's Literal Translation
for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged,

- As usual, some corruptions and additions !

- But there is more than that !

- When you have a certain rhythm or music, if you break it, you lose something important !

- And you may lose the global idea !

- But apparently some don’t care !

 

[JLG]

https://biblehub.com/romans/2-13.htm

Romans 2:13

New International Version
For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.

New Living Translation
For merely listening to the law doesn’t make us right with God. It is obeying the law that makes us right in his sight.

English Standard Version
For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

Berean Standard Bible
For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.

Berean Literal Bible
for not the hearers of the Law are righteous with God; but the doers of the Law will be justified.

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

New King James Version
(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified;

New American Standard Bible
for it is not the hearers of the Law who are righteous before God, but the doers of the Law who will be justified.

NASB 1995
for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified.

NASB 1977
for not the hearers of the Law are just before God, but the doers of the Law will be justified.

Amplified Bible
For it is not those who merely hear the Law [as it is read aloud] who are just or righteous before God, but it is those who [actually] obey the Law who will be justified [pronounced free of the guilt of sin and declared acceptable to Him].

Christian Standard Bible
For the hearers of the law are not righteous before God, but the doers of the law will be justified.

Holman Christian Standard Bible
For the hearers of the law are not righteous before God, but the doers of the law will be declared righteous.

American Standard Version
for not the hearers of the law are just before God, but the doers of the law shall be justified:

Aramaic Bible in Plain English
The hearers of The Written Law are not righteous ones before God, but the doers of The Written Law are justified.

Contemporary English Version
God accepts those who obey his Law, but not those who simply hear it.

Douay-Rheims Bible
For not the hearers of the law are just before God, but the doers of the law shall be justified.

Good News Translation
For it is not by hearing the Law that people are put right with God, but by doing what the Law commands.

International Standard Version
For it is not merely those who hear the Law who are righteous in God's sight. No, it is those who follow the Law, who will be justified.

Literal Standard Version
for not the hearers of the Law [are] righteous before God, but the doers of the Law will be declared righteous.

New American Bible
For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified.

NET Bible
For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.

New Revised Standard Version
For it is not the hearers of the law who are righteous in God’s sight, but the doers of the law who will be justified.

New Heart English Bible
For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified.

Weymouth New Testament
It is not those that merely hear the Law read who are righteous in the sight of God, but it is those that obey the Law who will be pronounced righteous.

World English Bible
For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified

Young's Literal Translation
for not the hearers of the law are righteous before God, but the doers of the law shall be declared righteous: --

 

[JLG]

NWT

For the hearers of law are not the ones righteous before God, but the doers of law will be declared righteous.

____________________________________________________________________

Ellicott's Commentary for English Readers


(13) For not the hearers of the law.--The parenthesis should not be placed here (as usually in the Authorised version), but at the beginning of the next verse. The present verse is explanatory of that which precedes. "Judged, I say, by the Law; for they must not suppose that the mere fact of their being under the Law will exempt them from this judgment. The only exemption will be that which is given to those who have kept the Law, and not merely had the privilege of hearing it. And," the argument follows--the Apostle digressing for a moment to pursue this point to its conclusion--"this exemption, may apply quite as much to Gentile as to Jew."


Hearers of the law.--Strictly (as above), hearers of law--i.e., those who have a law to which they can listen, and by which they may be guided. (Comp. Acts 13:27; Acts 15:21, "Moses of old time hath in every city them that preach him, being read in the synagogues every Sabbath"; and for the opposition between hearing and doing, James 1:22-23; James 1:25.)


Pulpit Commentary


Verse 13. - For not the hearers of Law are just before God, but the doers of Law shall be justified; In this verse, as in the previous one, νόμου is anarthrous according to the best-supported readings, though the Textus Receptus has τοῦ before it. It has, therefore, been rendered above simply as Law, not as either the law, or a law, as the same word will be below, whenever it stands by itself without either the article or any modifying genitive. Much has been written by commentators on the senses in which this word νόμος is to be understood, as used by St. Paul with or without the article. In an Appendix to the Introduction to the Epistle to the Romans in the 'Speaker's Commentary' will be found a summary of the views taken by critics of repute, with exhaustive references to the usage of the word in the Septuagint, in the New Testament generally, and in the writings of St. Paul. It has not been thought necessary in this Commentary to discuss further what has been so amply discussed already. It may suffice to state certain principles for the reader's guidance, which appear plainly to commend themselves to acceptance.


(1) Ὁ νόμος, with the article prefixed, always means the Mosaic Law.


(2) Νόμος, without the article, may have, and often has, specific reference to the Mosaic Law; but, if so, the emission of the article is not arbitrary, but involves a difference of meaning. The article in Greek is prefixed to a word when the latter is intended to convey some definite idea already familiarized to the mind, and "the natural effect of its presence is to divert the thoughts from dwelling on the peculiar import of the word, and is adverse to its inherent notion standing out as a prominent point in the sense of the passage" (quoted from 'Grammar of the New Testament Dialect,' by T. S. Green, in Appendix to Introduction to Romans in the 'Speaker's Commentary '). Hence the omission of the article, where it might have been used, before a word has often the effect of emphasizing and drawing attention to the inherent notion of the word. We may take as an instance ver. 17 in this chapter, where the Textus Receptus has ἐπαναπαύῃ τῷ νόμῳ but where the preferable reading omits the article. In either case the Mosaic Law is referred to; but the omission of the article brings into prominence the principle of justification on which the Jew rested - viz. Law, which exacts entire obedience. In the following verse (the eighteenth), in the phrase, κατηχούμενος ἐκ τοῦ νόμου the article is inserted, the intention being simply to say that the Jew was instructed in the well-known Law of Moses. The same difference of meaning is intimated by the omission or insertion of the article in ver. 23 and elsewhere in other parts of the chapter and of the whole Epistle (see especially ch. 7.). The apostle, who, however spontaneous and unstudied might be his style of writing, by no means used phrases at random, would not surely have thus varied his expressions so often in one and the same sentence without intended significance.


(3) Νόμος without the article seems evidently in many passages to be used by St. Paul to denote law in the abstract, without any exclusive reference to the Mosaic Law at all, or to any particular code of law. Doubtless the Mosaic Law, in which he had been educated, and which he had painfully proved the impossibility of keeping perfectly, had been to him the grand embodiment and representative of law; but he had hence been led to an abstract conception, ever before his mind, of law as representing the principle of exaction of full obedience to requirements; and when he says, as he so often does, that by law no man can be justified, he means that none can be so on the principle of complete conformity being required to the behests of Divine righteousness, whether as revealed from Mount Sinai or through the human conscience, or in any other way; for by law is the knowledge of sin and consequent guilt, but not the power of avoiding sin. Those who ignore the distinction as above explained, saying, as some do, that νόμος, whether with or without the article, always means simply the Law of Moses, fail to enter into the depth and generality of the apostle's argument. The distinction will be observed in this translation throughout the Epistle (ὁ νόμος being translated "the Law," and νόμος "law"), and it will be found always to have a meaning. (For one instance in which it is hardly possible to suppose St. Paul to have omitted and inserted the article in the same sentence without a meaning, cf. Galatians 4:21.)

 

[JLG]

Greek
For [it is]
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

not
οὐ (ou)
Adverb
Strong's 3756: No, not. Also ouk, and ouch a primary word; the absolute negative adverb; no or not.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

hearers
ἀκροαταὶ (akroatai)
Noun - Nominative Masculine Plural
Strong's 202: A hearer of, a listener to. From akroaomai; a hearer.

of [the] Law
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

[who are] righteous
δίκαιοι (dikaioi)
Adjective - Nominative Masculine Plural
Strong's 1342: From dike; equitable; by implication, innocent, holy.

before
παρὰ (para)
Preposition
Strong's 3844: Gen: from; dat: beside, in the presence of; acc: alongside of.

God,
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

but [it is]
ἀλλ’ (all’)
Conjunction
Strong's 235: But, except, however. Neuter plural of allos; properly, other things, i.e. contrariwise.

the
οἱ (hoi)
Article - Nominative Masculine Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

doers
ποιηταὶ (poiētai)
Noun - Nominative Masculine Plural
Strong's 4163: (a) a maker, poet, (b) a doer, carrier out, performer. From poieo; a performer; specially, a 'poet'.

of [the] Law
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

[who] will be declared righteous.
δικαιωθήσονται (dikaiōthēsontai)
Verb - Future Indicative Passive - 3rd Person Plural
Strong's 1344: From dikaios; to render just or innocent.

 

[JLG]

New International Version
For it is not those who hear the law who are righteous in God’s sight, but it is those who obey the law who will be declared righteous.

New Living Translation
For merely listening to the law doesn’t make us right with God. It is obeying the law that makes us right in his sight.

English Standard Version
For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

Berean Standard Bible
For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.

Berean Literal Bible
for not the hearers of the Law are righteous with God; but the doers of the Law will be justified.

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

New King James Version
(for not the hearers of the law are just in the sight of God, but the doers of the law will be justified;

New American Standard Bible
for it is not the hearers of the Law who are righteous before God, but the doers of the Law who will be justified.

NASB 1995
for it is not the hearers of the Law who are just before God, but the doers of the Law will be justified.

NASB 1977
for not the hearers of the Law are just before God, but the doers of the Law will be justified.

Amplified Bible
For it is not those who merely hear the Law [as it is read aloud] who are just or righteous before God, but it is those who [actually] obey the Law who will be justified [pronounced free of the guilt of sin and declared acceptable to Him].

- Addition

Christian Standard Bible
For the hearers of the law are not righteous before God, but the doers of the law will be justified.

Holman Christian Standard Bible
For the hearers of the law are not righteous before God, but the doers of the law will be declared righteous.

American Standard Version
for not the hearers of the law are just before God, but the doers of the law shall be justified:

Aramaic Bible in Plain English
The hearers of The Written Law are not righteous ones before God, but the doers of The Written Law are justified.

- Addition

Contemporary English Version
God accepts those who obey his Law, but not those who simply hear it.

- Corruption

Douay-Rheims Bible
For not the hearers of the law are just before God, but the doers of the law shall be justified.

Good News Translation
For it is not by hearing the Law that people are put right with God, but by doing what the Law commands.

International Standard Version
For it is not merely those who hear the Law who are righteous in God's sight. No, it is those who follow the Law, who will be justified.

Literal Standard Version
for not the hearers of the Law [are] righteous before God, but the doers of the Law will be declared righteous.

New American Bible
For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified.

NET Bible
For it is not those who hear the law who are righteous before God, but those who do the law will be declared righteous.

New Revised Standard Version
For it is not the hearers of the law who are righteous in God’s sight, but the doers of the law who will be justified.

New Heart English Bible
For it is not the hearers of the law who are righteous before God, but the doers of the law will be justified.

Weymouth New Testament
It is not those that merely hear the Law read who are righteous in the sight of God, but it is those that obey the Law who will be pronounced righteous.

World English Bible
For it isn't the hearers of the law who are righteous before God, but the doers of the law will be justified

Young's Literal Translation
for not the hearers of the law are righteous before God, but the doers of the law shall be declared righteous: --

- Except few cases of additions and corruptions, the rest is similar to the original text !

- Two translations don’t take into account the rhythm of the text which change its power and strength !

 

[JLG]

https://biblehub.com/romans/2-14.htm

Romans 2:14

New International Version
(Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law.

New Living Translation
Even Gentiles, who do not have God’s written law, show that they know his law when they instinctively obey it, even without having heard it.

English Standard Version
For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.

Berean Standard Bible
Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.

Berean Literal Bible
For when Gentiles, not having the Law, do by nature the things of the Law, these not having the Law are a law to themselves,

King James Bible
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:

New King James Version
for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves,

New American Standard Bible
For when Gentiles who do not have the Law instinctively perform the requirements of the Law, these, though not having the Law, are a law to themselves,

NASB 1995
For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,

NASB 1977
For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,

Amplified Bible
When Gentiles, who do not have the Law [since it was given only to Jews], do instinctively the things the Law requires [guided only by their conscience], they are a law to themselves, though they do not have the Law.

Christian Standard Bible
So, when Gentiles, who do not by nature have the law, do what the law demands, they are a law to themselves even though they do not have the law.

Holman Christian Standard Bible
So, when Gentiles, who do not have the law, instinctively do what the law demands, they are a law to themselves even though they do not have the law.

American Standard Version
(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;

Aramaic Bible in Plain English
For if the Gentiles who have not The Written Law would perform those things of The Written Law by their nature, while they have not The Written Law, they would be The Written Law to themselves.

Contemporary English Version
Some people naturally obey the Law's commands, even though they don't have the Law.

Douay-Rheims Bible
For when the Gentiles, who have not the law, do by nature those things that are of the law; these having not the law are a law to themselves:

Good News Translation
The Gentiles do not have the Law; but whenever they do by instinct what the Law commands, they are their own law, even though they do not have the Law.

International Standard Version
For whenever gentiles, who do not possess the Law, do instinctively what the Law requires, they are a law to themselves, even though they do not have the Law.

Literal Standard Version
For when nations that have no law, by nature may do the things of the Law, these not having a law—to themselves are a law,

New American Bible
For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law.

NET Bible
For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves.

New Revised Standard Version
When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves.

New Heart English Bible
For when the non-Jews who do not have the law do by nature the things of the law, these, not having the law, are a law to themselves,

Weymouth New Testament
For when Gentiles who have no Law obey by natural instinct the commands of the Law, they, without having a Law, are a Law to themselves;

World English Bible
(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,

Young's Literal Translation
For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;

 

[JLG]

NWT

For when people of the nations, who do not have law, do by nature the things of the law, these people, although not having law, are a law to themselves.


____________________________________________________________________

Ellicott's Commentary for English Readers


(14) A sort of parenthesis begins here. Romans 2:16 refers back to the main subject of the paragraph, and not to the particular point on which the Apostle digresses in Romans 2:14-15, the virtual operation of law among the Gentiles as well as Jews.


By nature.--Spontaneously; of their own motion; not acting under the coercion of any external rule, but simply by the promptings of their own conscience left to itself.


The things contained in the law.--Literally, the things of the law. In this one instance the article is used, meaning, however, not "the law of Moses," but "of this law," or "of such law"--i.e., the ideal law spoken of just before.


Pulpit Commentary


Verses 14, 15. - For when Gentiles, which have not law, do by nature (or, having not law by nature, do; cf. ver. 27, ἡ ἐκ φύσεως ἀκροβυστία) the things of the Law (i.e. the Mosaic Law), these, not having law, are law unto themselves; which (οἵτινες, with its usual significance of quippequi) show the work of the Law written in their hearts, their conscience also bearing witness (or, bearing witness therewith), and their thoughts betwixt each other accusing or else excusing (not, as in the Authorized Version, meanwhile accusing or else excusing one another, μεταξὺ being used as a preposition, governing ἀλλήλων). The "for" at the beginning of ver. 14 connects it with the preceding one thus: "Not hearers but doers of law will be justified." The Jew, therefore, has no advantage in the way of justification over the Gentile from being in a peculiar sense a hearer. For Gentiles also may be doers, though not of a positive revealed law, yet of the law of conscience. It is not, of course, implied that on the ground of any such doing they "shall be justified;" only that, so far as they do, they will, equally with the Jews, be rewarded. Nor is it said that any, in fact, do all that law enjoins. We observe the hypothetical form of expression, ὅταν ποιῇ, and also, τὰ τοῦ νόμου, i.e. any of the Law's requirements. The Law, for instance, says, "Thou shalt not steal;" and if a Gentile, though knowing nothing of the ten commandments, on principle refrains from stealing, his conscientious honesty will have its own reward as much as that of the Jew who refrains in obedience to the revealed commandment. A few of the expressions in these verses call for consideration.


(1) What is meant by τὸ ἔργον τοῦ νόμου, said to be "written in their hearts"? Τὸ ἔργον cannot be pleonastic, as supposed by Tholuck. One view is that it is equivalent to τὰ ἔργα τοῦ νόμου, which is an expression frequently used elsewhere (Romans 3:27, 28; Romans 9:32; Galatians 2:16; Galatians 3:2, 5, 10); and the singular number has been explained as collective, as in 1 Corinthians 3:13; Galatians 6:4, and ver. 7 above (so Meyer), or as "applying to each of the particular cases supposed in the ὅταν... ποιῶσιν (so Alford). The objection to this view is that it is not the works of the Law that can be said to be written, but rather the Law itself from which the works proceed. Seeing that γραπτὸν implies evident reference to the tables of the Law, it seems best to take ἔργον as denoting the efficacy of the Law, as opposed to the letter, which alone was written on the tables. So in effect Bengel: "Legem ipsam cum sua activitate. Opponitur literae, quae est accidens."


(2) How do they show (ἐνδείκνυνται) this ἔργον νόμου? Evidently, from the context of ver. 14, by doing τὰ τοῦ νὸμου; i.e. doing them (as is, of course, implied) as being the right things to do, and approving them. The very possibility of their doing this is evidence of an innate moral sense in the human heart, which, however it may often be obscured or perverted, remains as a characteristic of humanity, and is more or less operative in all communities. "Nulls enim gens unquam sic ab humanitate abhorruit ut non se intra leges aliquas contineret. Constat absque dubio quasdam justitiae et rectitudinis conceptiones, quas Graeci προλήψεις recant, hominum animis esse naturaliter ingenitas" (Calvin).


(3) What is exactly meant by the conscience witnessing, and the thoughts accusing or else excusing? Συνειδήσις is not the Law in the heart, but rather our consciousness, whereby wittingly, in accordance with that Law, we approve or condemn. The compound verb συμμαρτυρούσης seems to denote a joint witness of conscience. In Romans 8:16 and Romans 9:1, where alone the word occurs elsewhere, it is followed by a dative, and means certainly concurrent witness. But, if so here, with what? Probably with the ἔνδειξις already spoken cf. Right conduct on principle, and conscience approving, witness together to the inward law; or, conduct and conscience together witness to a man's merits or demerits in accordance with that law. Then, what is added about the λογισμοὶ shows how conscience operates. Reason comes into play, evoked by conscience, to reflect on its witness, and definitely condemn or approve what has been done. A kind of court of judicature is supposed. Man calls himself to the bar of his own moral judgment; his conscience adduces witness to the character of his deeds, or rather, with his deeds bears witness for or against himself; his thoughts are as advocates on both sides, arguing for condemnation or acquittal. "Observa quam erudite describat conscientiam, quum dicit nobis venire in mentem rationes, quibus quod recte factum est defendimus; rursum quae nos flagitiorum accusent et redarguant" (Calvin).

 

[JLG]

Greek
Indeed,
γὰρ (gar)
Conjunction
Strong's 1063: For. A primary particle; properly, assigning a reason.

when
Ὅταν (Hotan)
Conjunction
Strong's 3752: When, whenever. From hote and an; whenever; also causatively inasmuch as.

Gentiles,
ἔθνη (ethnē)
Noun - Nominative Neuter Plural
Strong's 1484: Probably from etho; a race, i.e. A tribe; specially, a foreign one.

who
τὰ (ta)
Article - Nominative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

do not have
ἔχοντα (echonta)
Verb - Present Participle Active - Nominative Neuter Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

[the] Law,
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

do
ποιῶσιν (poiōsin)
Verb - Present Subjunctive Active - 3rd Person Plural
Strong's 4160: (a) I make, manufacture, construct, (b) I do, act, cause. Apparently a prolonged form of an obsolete primary; to make or do.

by nature
φύσει (physei)
Noun - Dative Feminine Singular
Strong's 5449: From phuo; growth, i.e. natural production; by extension, a genus or sort; figuratively, native disposition, constitution or usage.

what
τὰ (ta)
Article - Accusative Neuter Plural
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law [requires],
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

they are
εἰσιν (eisin)
Verb - Present Indicative Active - 3rd Person Plural
Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist.

a law
νόμος (nomos)
Noun - Nominative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

to themselves,
ἑαυτοῖς (heautois)
Reflexive Pronoun - Dative Masculine 3rd Person Plural
Strong's 1438: Himself, herself, itself.

[even though] they
οὗτοι (houtoi)
Demonstrative Pronoun - Nominative Masculine Plural
Strong's 3778: This; he, she, it.

do not have
ἔχοντες (echontes)
Verb - Present Participle Active - Nominative Masculine Plural
Strong's 2192: To have, hold, possess. Including an alternate form scheo skheh'-o; a primary verb; to hold.

[the] Law,
νόμον (nomon)
Noun - Accusative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

 

[JLG]

New International Version
(Indeed, when Gentiles, who do not have the law, do by nature things required by the law, they are a law for themselves, even though they do not have the law.

New Living Translation
Even Gentiles, who do not have God’s written law, show that they know his law when they instinctively obey it, even without having heard it.

- Addition

English Standard Version
For when Gentiles, who do not have the law, by nature do what the law requires, they are a law to themselves, even though they do not have the law.

Berean Standard Bible
Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.

Berean Literal Bible
For when Gentiles, not having the Law, do by nature the things of the Law, these not having the Law are a law to themselves,

King James Bible
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:

New King James Version
for when Gentiles, who do not have the law, by nature do the things in the law, these, although not having the law, are a law to themselves,

New American Standard Bible
For when Gentiles who do not have the Law instinctively perform the requirements of the Law, these, though not having the Law, are a law to themselves,

NASB 1995
For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,

NASB 1977
For when Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves,

Amplified Bible
When Gentiles, who do not have the Law [since it was given only to Jews], do instinctively the things the Law requires [guided only by their conscience], they are a law to themselves, though they do not have the Law.

- Addition

Christian Standard Bible
So, when Gentiles, who do not by nature have the law, do what the law demands, they are a law to themselves even though they do not have the law.

Holman Christian Standard Bible
So, when Gentiles, who do not have the law, instinctively do what the law demands, they are a law to themselves even though they do not have the law.

American Standard Version
(for when Gentiles that have not the law do by nature the things of the law, these, not having the law, are the law unto themselves;

Aramaic Bible in Plain English
For if the Gentiles who have not The Written Law would perform those things of The Written Law by their nature, while they have not The Written Law, they would be The Written Law to themselves.

- Addition

Contemporary English Version
Some people naturally obey the Law's commands, even though they don't have the Law.

- Corruption

Douay-Rheims Bible
For when the Gentiles, who have not the law, do by nature those things that are of the law; these having not the law are a law to themselves:

Good News Translation
The Gentiles do not have the Law; but whenever they do by instinct what the Law commands, they are their own law, even though they do not have the Law.

- Addition

International Standard Version
For whenever gentiles, who do not possess the Law, do instinctively what the Law requires, they are a law to themselves, even though they do not have the Law.

Literal Standard Version
For when nations that have no law, by nature may do the things of the Law, these not having a law—to themselves are a law,

New American Bible
For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law.

NET Bible
For whenever the Gentiles, who do not have the law, do by nature the things required by the law, these who do not have the law are a law to themselves.

New Revised Standard Version
When Gentiles, who do not possess the law, do instinctively what the law requires, these, though not having the law, are a law to themselves.

New Heart English Bible
For when the non-Jews who do not have the law do by nature the things of the law, these, not having the law, are a law to themselves,

Weymouth New Testament
For when Gentiles who have no Law obey by natural instinct the commands of the Law, they, without having a Law, are a Law to themselves;

World English Bible
(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,

Young's Literal Translation
For, when nations that have not a law, by nature may do the things of the law, these not having a law -- to themselves are a law;

- Except five translations, the rest is similar to the original text !

 

[JLG]

https://biblehub.com/romans/2-15.htm

Romans 2:15

New International Version
They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.)

New Living Translation
They demonstrate that God’s law is written in their hearts, for their own conscience and thoughts either accuse them or tell them they are doing right.

English Standard Version
They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them

Berean Standard Bible
So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them

Berean Literal Bible
who show the work of the Law, written in their hearts, their conscience bearing witness, and the thoughts between one another accusing or also defending them

King James Bible
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

New King James Version
who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them)

New American Standard Bible
in that they show the work of the Law written in their hearts, their conscience testifying and their thoughts alternately accusing or else defending them,

NASB 1995
in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them,

NASB 1977
in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them,

Amplified Bible
They show that the essential requirements of the Law are written in their hearts; and their conscience [their sense of right and wrong, their moral choices] bearing witness and their thoughts alternately accusing or perhaps defending them

Christian Standard Bible
They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts either accuse or even excuse them

Holman Christian Standard Bible
They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts will either accuse or excuse them

American Standard Version
in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them );

Aramaic Bible in Plain English
And they show the work of The Written Law written on their heart and their conscience testifies to them, while their reasoning rebukes or defends each one,

Contemporary English Version
This proves that the conscience is like a law written in the human heart. And it will show whether we are forgiven or condemned,

Douay-Rheims Bible
Who shew the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another,

Good News Translation
Their conduct shows that what the Law commands is written in their hearts. Their consciences also show that this is true, since their thoughts sometimes accuse them and sometimes defend them.

International Standard Version
They show that what the Law requires is written in their hearts, a fact to which their own consciences testify, and their thoughts will either accuse or excuse them

Literal Standard Version
who show the work of the Law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

New American Bible
They show that the demands of the law are written in their hearts, while their conscience also bears witness and their conflicting thoughts accuse or even defend them

NET Bible
They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them,

New Revised Standard Version
They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them

New Heart English Bible
since they show the work of the law written on their hearts, their conscience bearing witness, and their thoughts either accusing or defending them,

Weymouth New Testament
since they exhibit proof that a knowledge of the conduct which the Law requires is engraven on their hearts, while their consciences also bear witness to the Law, and their thoughts, as if in mutual discussion, accuse them or perhaps maintain their innocence--

World English Bible
in 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)

Young's Literal Translation
who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

 

[JLG]

NWT

They are the very ones who demonstrate the matter of the law to be written in their hearts, while their conscience is bearing witness with them, and by their own thoughts they are being accused or even excused.
____________________________________________________________________

Ellicott's Commentary for English Readers


(15) Which.--Rather, Inasmuch as they.


The work of the law.--The practical effect or realisation of the law--written in their hearts as the original Law was written upon the tables of stone, (Comp. Jeremiah 31:33; 2Corinthians 3:3.)


Also bearing witness.--Or, witnessing with them, as margin. There is a double witness; their actions speak for them externally, and conscience speaks for them internally.


The mean while.--Rather, literally, as margin, between themselves--i.e., with mutual interchange, the thoughts of the heart or different motions of conscience sometimes taking the part of advocate, sometimes of accuser.


This seems, on the whole, the best way of taking these two words, though some commentators (among them Meyer) regard this quasi personification of "the thoughts" as too strong a figure of speech, and take "between themselves" as referring to the mutual intercourse of man with man. But in that mutual intercourse it is not the thoughts that accuse or defend, but the tongue. The Apostle is speaking strictly of the private tribunal of conscience.

 

[JLG]

Greek
[since] they
οἵτινες (hoitines)
Personal / Relative Pronoun - Nominative Masculine Plural
Strong's 3748: Whosoever, whichsoever, whatsoever.

show [that]
ἐνδείκνυνται (endeiknyntai)
Verb - Present Indicative Middle - 3rd Person Plural
Strong's 1731: To show forth, prove. From en and deiknuo; to indicate.

the
τὸ (to)
Article - Accusative Neuter Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

work
ἔργον (ergon)
Noun - Accusative Neuter Singular
Strong's 2041: From a primary ergo; toil; by implication, an act.

of the
τοῦ (tou)
Article - Genitive Masculine Singular
Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the.

Law
νόμου (nomou)
Noun - Genitive Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

is written
γραπτὸν (grapton)
Adjective - Accusative Neuter Singular
Strong's 1123: Written. From grapho; inscribed.

on
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

their
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

hearts,
καρδίαις (kardiais)
Noun - Dative Feminine Plural
Strong's 2588: Prolonged from a primary kar; the heart, i.e. the thoughts or feelings; also the middle.

their
αὐτῶν (autōn)
Personal / Possessive Pronoun - Genitive Masculine 3rd Person Plural
Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons.

consciences
συνειδήσεως (syneidēseōs)
Noun - Genitive Feminine Singular
Strong's 4893: The conscience, a persisting notion. From a prolonged form of suneido; co-perception, i.e. Moral consciousness.

also
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

bearing witness,
συμμαρτυρούσης (symmartyrousēs)
Verb - Present Participle Active - Genitive Feminine Singular
Strong's 4828: To bear witness together with. From sun and martureo; to testify jointly, i.e. Corroborate by evidence.

[and] their
ἀλλήλων (allēlōn)
Personal / Reciprocal Pronoun - Genitive Masculine Plural
Strong's 240: One another, each other. Genitive plural from allos reduplicated; one another.

thoughts
λογισμῶν (logismōn)
Noun - Genitive Masculine Plural
Strong's 3053: Reasoning, thinking; a conception, device. From logizomai; computation, i.e. reasoning.

either
μεταξὺ (metaxy)
Preposition
Strong's 3342: Meanwhile, afterwards, between. From meta and a form of sun; betwixt; as adjective, intervening, or adjoining.

accusing
κατηγορούντων (katēgorountōn)
Verb - Present Participle Active - Genitive Masculine Plural
Strong's 2723: To accuse, charge, prosecute. From kategoros; to be a plaintiff, i.e. To charge with some offence.

or
ἢ (ē)
Conjunction
Strong's 2228: Or, than. A primary particle of distinction between two connected terms; disjunctive, or; comparative, than.

defending [them].
ἀπολογουμένων (apologoumenōn)
Verb - Present Participle Middle or Passive - Genitive Masculine Plural
Strong's 626: To give a defense, defend myself (especially in a law court): it can take an object of what is said in defense.

 

[JLG]

New International Version
They show that the requirements of the law are written on their hearts, their consciences also bearing witness, and their thoughts sometimes accusing them and at other times even defending them.)

- Addition

New Living Translation
They demonstrate that God’s law is written in their hearts, for their own conscience and thoughts either accuse them or tell them they are doing right.

- Corruption (their consciences also bearing witness is missing)

English Standard Version
They show that the work of the law is written on their hearts, while their conscience also bears witness, and their conflicting thoughts accuse or even excuse them

- Addition

Berean Standard Bible
So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them

Berean Literal Bible
who show the work of the Law, written in their hearts, their conscience bearing witness, and the thoughts between one another accusing or also defending them

- Addition

King James Bible
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

- Addition

New King James Version
who show the work of the law written in their hearts, their conscience also bearing witness, and between themselves their thoughts accusing or else excusing them)

- Addition

New American Standard Bible
in that they show the work of the Law written in their hearts, their conscience testifying and their thoughts alternately accusing or else defending them,

NASB 1995
in that they show the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them,

NASB 1977
in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them,

Amplified Bible
They show that the essential requirements of the Law are written in their hearts; and their conscience [their sense of right and wrong, their moral choices] bearing witness and their thoughts alternately accusing or perhaps defending them

- Addition

Christian Standard Bible
They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts either accuse or even excuse them

- Corruption

- Addition

Holman Christian Standard Bible
They show that the work of the law is written on their hearts. Their consciences confirm this. Their competing thoughts will either accuse or excuse them

- Corruption

- Addition

American Standard Version
in that they show the work of the law written in their hearts, their conscience bearing witness therewith, and their thoughts one with another accusing or else excusing them );

- Addition

Aramaic Bible in Plain English
And they show the work of The Written Law written on their heart and their conscience testifies to them, while their reasoning rebukes or defends each one,

- Addition

Contemporary English Version
This proves that the conscience is like a law written in the human heart. And it will show whether we are forgiven or condemned,

- Corruption

Douay-Rheims Bible
Who shew the work of the law written in their hearts, their conscience bearing witness to them, and their thoughts between themselves accusing, or also defending one another,

- Addition

Good News Translation
Their conduct shows that what the Law commands is written in their hearts. Their consciences also show that this is true, since their thoughts sometimes accuse them and sometimes defend them.

- Corruption

- Addition

International Standard Version
They show that what the Law requires is written in their hearts, a fact to which their own consciences testify, and their thoughts will either accuse or excuse them

- Addition

Literal Standard Version
who show the work of the Law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

- Addition

New American Bible
They show that the demands of the law are written in their hearts, while their conscience also bears witness and their conflicting thoughts accuse or even defend them

- Addition

NET Bible
They show that the work of the law is written in their hearts, as their conscience bears witness and their conflicting thoughts accuse or else defend them,

- Addition

New Revised Standard Version
They show that what the law requires is written on their hearts, to which their own conscience also bears witness; and their conflicting thoughts will accuse or perhaps excuse them

- Addition

New Heart English Bible
since they show the work of the law written on their hearts, their conscience bearing witness, and their thoughts either accusing or defending them,

Weymouth New Testament
since they exhibit proof that a knowledge of the conduct which the Law requires is engraven on their hearts, while their consciences also bear witness to the Law, and their thoughts, as if in mutual discussion, accuse them or perhaps maintain their innocence--

- Corruption

-Addition

World English Bible
in 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)

- Addition

Young's Literal Translation
who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

- Addition

- Bad weather !

- The majority of the translations show corruption or addition !

 

[JLG]

https://biblehub.com/romans/2-16.htm

Romans 2:16

New International Version
This will take place on the day when God judges people’s secrets through Jesus Christ, as my gospel declares.

New Living Translation
And this is the message I proclaim—that the day is coming when God, through Christ Jesus, will judge everyone’s secret life.

English Standard Version
on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

Berean Standard Bible
on the day when God will judge men’s secrets through Christ Jesus, as proclaimed by my gospel.

Berean Literal Bible
on that day when God will judge the secrets of men according to my gospel, by Christ Jesus.

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

New King James Version
in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.

New American Standard Bible
on the day when, according to my gospel, God will judge the secrets of mankind through Christ Jesus.

NASB 1995
on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.

NASB 1977
on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.

Amplified Bible
on that day when, as my gospel proclaims, God will judge the secrets [all the hidden thoughts and concealed sins] of men through Christ Jesus.

Christian Standard Bible
on the day when God judges what people have kept secret, according to my gospel through Christ Jesus.

Holman Christian Standard Bible
on the day when God judges what people have kept secret, according to my gospel through Christ Jesus.

American Standard Version
in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.

Aramaic Bible in Plain English
In the day when God judges the secrets of the children of men according to my Gospel, by Yeshua The Messiah.

Contemporary English Version
when God appoints Jesus Christ to judge everyone's secret thoughts, just as my message says.

Douay-Rheims Bible
In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.

Good News Translation
And so, according to the Good News I preach, this is how it will be on that Day when God through Jesus Christ will judge the secret thoughts of all.

International Standard Version
on that day when God, through Jesus the Messiah, will judge people's secrets according to my gospel.

Literal Standard Version
in the day when God will judge the secrets of men, according to my good news, through Jesus Christ.

New American Bible
on the day when, according to my gospel, God will judge people’s hidden works through Christ Jesus.

NET Bible
on the day when God will judge the secrets of human hearts, according to my gospel through Christ Jesus.

New Revised Standard Version
on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all.

New Heart English Bible
in the day when God will judge the secrets of people, according to my Good News, by Christ Jesus.

Weymouth New Testament
on the day when God will judge the secrets of men's lives by Jesus Christ, as declared in the Good News as I have taught it.

World English Bible
in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.

Young's Literal Translation
in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ.

 

[JLG]

NWT

This will take place in the day when God through Christ Jesus judges the secret things of mankind, according to the good news I declare.

____________________________________________________________________

Ellicott's Commentary for English Readers


(16) This verse takes up the main thread of the subject. "God will judge Jew and Gentile alike at the last day." It cannot refer (as some would make it) to what immediately precedes, because there the Apostle is referring to the daily process that goes on whenever doubtful actions are submitted to the law of conscience, here he is speaking expressly of the final judgment held by God and not by man.


By Jesus Christ.--As the Son of God is the Mediator of salvation, so also is He the Mediator of judgment. The function of judgment is specially committed to Him. This is the consistent teaching of Scripture. (Comp. John 5:27, "the Father hath given Him authority to execute judgment also, because He is the Son of Man"; Acts 17:31, "He hath appointed a day in the which He will judge the world . . . by that Man whom He hath ordained"; 1Corinthians 4:5; 2Corinthians 5:10, et. al.)


According to my gospel.--How is this to be taken? To what is it that the gospel, as preached by St. Paul, testifies? It may be either to the simple fact that God will judge the secrets of men, or to the particular law or standard by which He will judge them. Probably, on the whole, the former is the preferable explanation. "In the day when, as I teach, God will judge the secrets of men by Jesus Christ."


Pulpit Commentary


Verse 16. - In the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ. About this verse the main question is, what previous assertion the "when" refers to. The time denoted by "when" (whether we suppose κρίνει or κρινεῖ - i.e. the present or future tense - to have been intended by the writer) is certainly the ἡμέρα of 1 Corinthians 3:13, and ether passages - the day of doom, when "every man's work shall be made manifest." Hence immediate connection of this verse with the preceding one, which would otherwise have been the natural one, seems to be precluded; for in ver. 15 the present operation of conscience, during this present life, was described. One way of making the connection obvious is by understanding ver. 15 as itself denoting the manifestation reserved for the day of judgment, when all will stand self-convicted. But not only the verb ἐκδείκνυντααι in the present tense, but also the fact of the whole verse being so obvious a description of present human consciousness, seems to preclude this view. Some would connect ver. 16 with ver. 12, of which it is in itself a natural sequence; and this connection is intimated in the Authorized Version, which includes the three verses that come between in a parenthesis. The objection to it is the length of the parenthesis. Probably the apostle, in his characteristic way, paid little regard to precise logical sequence; he only desired to express, in this concluding verse, that in the great day full justice would be done, and all that he had been speaking of would be made plain. My gospel means "the gospel committed unto me to preach" (cf. Romans 16:25; 2 Corinthians 4:3; 2 Thessalonians 2:14; 2 Timothy 2:8). The idea that it means "the Gospel according to St. Luke," said to have been written under St. Paul's superintendence, is too improbable to call for serious notice.

 

[JLG]

Greek
[ This will come to pass ] on
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

that
ᾗ (hē)
Personal / Relative Pronoun - Dative Feminine Singular
Strong's 3739: Who, which, what, that.

day
ἡμέρᾳ (hēmera)
Noun - Dative Feminine Singular
Strong's 2250: A day, the period from sunrise to sunset.

when
ὅτε (hote)
Adverb
Strong's 3753: When, at which time. From hos and te; at which too, i.e. When.

God
Θεὸς (Theos)
Noun - Nominative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.

will judge
κρίνει (krinei)
Verb - Present Indicative Active - 3rd Person Singular
Strong's 2919: Properly, to distinguish, i.e. Decide; by implication, to try, condemn, punish.

men’s
ἀνθρώπων (anthrōpōn)
Noun - Genitive Masculine Plural
Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being.

secrets
κρυπτὰ (krypta)
Adjective - Accusative Neuter Plural
Strong's 2927: From krupto; concealed, i.e. Private.

through
διὰ (dia)
Preposition
Strong's 1223: A primary preposition denoting the channel of an act; through.

Christ
Χριστοῦ (Christou)
Noun - Genitive Masculine Singular
Strong's 5547: Anointed One; the Messiah, the Christ. From chrio; Anointed One, i.e. The Messiah, an epithet of Jesus.

Jesus,
Ἰησοῦ (Iēsou)
Noun - Genitive Masculine Singular
Strong's 2424: Of Hebrew origin; Jesus, the name of our Lord and two other Israelites.

as proclaimed by
κατὰ (kata)
Preposition
Strong's 2596: A primary particle; down, in varied relations (genitive, dative or accusative) with which it is joined).

my
μου (mou)
Personal / Possessive Pronoun - Genitive 1st Person Singular
Strong's 1473: I, the first-person pronoun. A primary pronoun of the first person I.

gospel.
εὐαγγέλιόν (euangelion)
Noun - Accusative Neuter Singular
Strong's 2098: From the same as euaggelizo; a good message, i.e. The gospel.

 

[JLG]

New International Version
This will take place on the day when God judges people’s secrets through Jesus Christ, as my gospel declares.

New Living Translation
And this is the message I proclaim—that the day is coming when God, through Christ Jesus, will judge everyone’s secret life.

- Addition

English Standard Version
on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

Berean Standard Bible
on the day when God will judge men’s secrets through Christ Jesus, as proclaimed by my gospel.

Berean Literal Bible
on that day when God will judge the secrets of men according to my gospel, by Christ Jesus.

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

New King James Version
in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.

New American Standard Bible
on the day when, according to my gospel, God will judge the secrets of mankind through Christ Jesus.

NASB 1995
on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.

NASB 1977
on the day when, according to my gospel, God will judge the secrets of men through Christ Jesus.

Amplified Bible
on that day when, as my gospel proclaims, God will judge the secrets [all the hidden thoughts and concealed sins] of men through Christ Jesus.

- Addition

Christian Standard Bible
on the day when God judges what people have kept secret, according to my gospel through Christ Jesus.

Holman Christian Standard Bible
on the day when God judges what people have kept secret, according to my gospel through Christ Jesus.

American Standard Version
in the day when God shall judge the secrets of men, according to my gospel, by Jesus Christ.

Aramaic Bible in Plain English
In the day when God judges the secrets of the children of men according to my Gospel, by Yeshua The Messiah.

- Addition

Contemporary English Version
when God appoints Jesus Christ to judge everyone's secret thoughts, just as my message says.

- Addition

Douay-Rheims Bible
In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.

Good News Translation
And so, according to the Good News I preach, this is how it will be on that Day when God through Jesus Christ will judge the secret thoughts of all.

- Addition

International Standard Version
on that day when God, through Jesus the Messiah, will judge people's secrets according to my gospel.

Literal Standard Version
in the day when God will judge the secrets of men, according to my good news, through Jesus Christ.

New American Bible
on the day when, according to my gospel, God will judge people’s hidden works through Christ Jesus.

- Corruption

NET Bible
on the day when God will judge the secrets of human hearts, according to my gospel through Christ Jesus.

- Addition

New Revised Standard Version
on the day when, according to my gospel, God, through Jesus Christ, will judge the secret thoughts of all.

- Addition

New Heart English Bible
in the day when God will judge the secrets of people, according to my Good News, by Christ Jesus.

Weymouth New Testament
on the day when God will judge the secrets of men's lives by Jesus Christ, as declared in the Good News as I have taught it.

World English Bible
in the day when God will judge the secrets of men, according to my Good News, by Jesus Christ.

Young's Literal Translation
in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ.

- Except eight translations with addition or corruption, the rest is similar to the original text !

 

[JLG]

https://biblehub.com/romans/2-17.htm

Romans 2:17

New International Version
Now you, if you call yourself a Jew; if you rely on the law and boast in God;

New Living Translation
You who call yourselves Jews are relying on God’s law, and you boast about your special relationship with him.

English Standard Version
But if you call yourself a Jew and rely on the law and boast in God

Berean Standard Bible
Now you, if you call yourself a Jew; if you rely on the law and boast in God;

Berean Literal Bible
But if you are called a Jew and rely on the Law and boast in God,

King James Bible
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

New King James Version
Indeed you are called a Jew, and rest on the law, and make your boast in God,

New American Standard Bible
But if you call yourself a Jew and rely upon the Law and boast in God,

NASB 1995
But if you bear the name “Jew “ and rely upon the Law and boast in God,

NASB 1977
But if you bear the name “Jew,” and rely upon the Law, and boast in God,

Amplified Bible
But if you bear the name “Jew” and rely on the Law [for your salvation] and boast in [your special relationship to] God,

Christian Standard Bible
Now if you call yourself a Jew, and rely on the law, and boast in God,

Holman Christian Standard Bible
Now if you call yourself a Jew, and rest in the law, boast in God,

American Standard Version
But if thou bearest the name of a Jew, and restest upon the law, and gloriest in God,

Aramaic Bible in Plain English
But if you are called from the Jews and are comforted by The Written Law and are boasting in God,

Contemporary English Version
Some of you call yourselves Jews. You trust in the Law and take pride in God.

Douay-Rheims Bible
But if thou art called a Jew and restest in the law, and makest thy boast of God,

Good News Translation
What about you? You call yourself a Jew; you depend on the Law and boast about God;

International Standard Version
Now if you call yourself a Jew, and rely on the Law, and boast about God,

Literal Standard Version
Behold, you are named a Jew, and rest on the Law, and boast in God,

New American Bible
Now if you call yourself a Jew and rely on the law and boast of God

NET Bible
But if you call yourself a Jew and rely on the law and boast of your relationship to God

New Revised Standard Version
But if you call yourself a Jew and rely on the law and boast of your relation to God

New Heart English Bible
But if you call yourself a Jew, and rely on the law, and boast in God,

Weymouth New Testament
And since you claim the name of Jew, and find rest and satisfaction in the Law, and make your boast in God,

World English Bible
Indeed you bear the name of a Jew, and rest on the law, and glory in God,

Young's Literal Translation
Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,

 

[JLG]

NWT


If, now, you are a Jew in name and rely on law and take pride in God,

___________________________________________________________________________________________________________________________________________

Ellicott's Commentary for English Readers


(17) Behold.--An interesting case of a corrupt reading which has found its way into the Authorised version. For "behold," a decisive consensus of the best MSS. has "but if." The corruption was very obvious and easy. Adopting "but if," the answering clause of the sentence is to be found in the question, "Teachest thou not thyself?" Romans 2:21. The connecting particle "therefore" at the beginning of the same verse is merely resumptive, or, as it is technically called, "epanaleptic."


Turning to the Jew, the Apostle breaks out into indignant and vehement apostrophe, "If you have the name of Jew, and repose upon the Law, and make your boast in God, and do all these other things--why then, while you profess to teach others, do you not teach yourself?" A fine specimen of the natural eloquence which the Apostle derives from intense feeling. The different features of the picture crowd into his mind to point the contrast between what the Jew claimed to be and what he was.


Restest in.--Reposest or reliest upon a law. A passive confidence in something external. "In the Law the Jew saw the Magna Charta which gave him his assurance of salvation" (Meyer).


Makest thy boast of God--i.e., of a peculiar and exclusive claim to His favour. (Comp. Deuteronomy 4:7; Psalm 147:19-20.)


Pulpit Commentary


Verse 17. - But if (the true reading being certainly εἰ δὲ, not ἰδὲ, as in the Textus Receptus) thou (σὺ, emphatic) art named a Jew. The Israelites who had remained in Palestine, or who returned to it after the Captivity, seem thenceforth to have been designated Jews (Ἰουδαῖοι, though they included some of other tribes than that of Judah, notably that of Benjamin, of which St. Paul himself was, and of course of Levi. They are so called, whether resident in Palestine or elsewhere, throughout the New Testament, as well as by Roman writers. the term Ἑβραῖοι being applied in the New Testament (usually at least) to distinguish those Jews who adhered to the Hebrew language in public worship, and to national customs and traditions, from those who Hellenized (Ἑλληυισταί). It was the name on which the people prided themselves at that time, as expressing their peculiar privileges. The apostle, having at the beginning of this chapter addressed himself generally to "whosoever thou art that judgest," now summons the Jew exclusively to the bar of judgment, whose claims to exemption from the general condemnation have come to the front in the preceding verses. By the emphatic σὺ, he calls on him now to give an account of himself, and justify his pretensions if he can. The point of the argument is that the Jews were notoriously at that time no better than other nations in moral conduct - nay, their national character was such as to bring their very religion into disrepute among the heathen - and therefore doing, and not either privilege, knowledge, or profession, being according to the very Law on which they rested the test required, their whole ground for national exemption was taken away. And retest on law (νόμῳ, here without the article, so as to emphasize the principle on which the Jew professed to rest for acceptance), and makest thy boast of God. The Jew gloried, as against the heathen, in his knowledge and worship of the one true God.

 

[JLG]

Greek
Now
δὲ (de)
Conjunction
Strong's 1161: A primary particle; but, and, etc.

you,
σὺ (sy)
Personal / Possessive Pronoun - Nominative 2nd Person Singular
Strong's 4771: You. The person pronoun of the second person singular; thou.

if
Εἰ (Ei)
Conjunction
Strong's 1487: If. A primary particle of conditionality; if, whether, that, etc.

you call [yourself]
ἐπονομάζῃ (eponomazē)
Verb - Present Indicative Middle or Passive - 2nd Person Singular
Strong's 2028: To name, impose a name on; pass: be named. From epi and onomazo; to name further, i.e. Denominate.

a Jew;
Ἰουδαῖος (Ioudaios)
Adjective - Nominative Masculine Singular
Strong's 2453: Jewish. From Iouda; Judaean, i.e. Belonging to Jehudah.

[if you]
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

rely on
ἐπαναπαύῃ (epanapauē)
Verb - Present Indicative Middle or Passive - 2nd Person Singular
Strong's 1879: To rest upon, rely on, trust in. Middle voice from epi and anapano; to settle on; literally or figuratively.

[the] Law
νόμῳ (nomō)
Noun - Dative Masculine Singular
Strong's 3551: From a primary nemo; law, genitive case, specially, (including the volume); also of the Gospel), or figuratively.

and
καὶ (kai)
Conjunction
Strong's 2532: And, even, also, namely.

boast
καυχᾶσαι (kauchasai)
Verb - Present Indicative Middle or Passive - 2nd Person Singular
Strong's 2744: To boast; I glory (exult) proudly. From some base akin to that of aucheo and euchomai; to vaunt.

in
ἐν (en)
Preposition
Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc.

God;
Θεῷ (Theō)
Noun - Dative Masculine Singular
Strong's 2316: A deity, especially the supreme Divinity; figuratively, a magistrate; by Hebraism, very.