The Law, True Circumcision, and Jewish Identity
Romans 2:17-29
Rom.2.17 - Details
Original Text
Morphology
- Ει: PART
- δε: CONJ
- συ: PRON,nom,sg,2
- Ιουδαιος: NOUN,nom,sg,m
- επονομαζη: VERB,pres,act,ind,2,sg
- και: CONJ
- επαναπαυη: VERB,pres,mid,ind,2,sg
- νομω: NOUN,dat,sg,m
- και: CONJ
- καυχασαι: VERB,pres,mid,inf
- εν: PREP
- θεω: NOUN,dat,sg,m
Parallels
- Rom.2.23 (verbal): Same context and wording — Paul immediately rebukes those who ‘boast in the law,’ showing the inconsistency of boasting while violating the law.
- Gal.6.13-14 (thematic): Critiques boasting tied to Jewish identity/circumcision and contrasts it with true boasting in the cross rather than in the flesh or law.
- Phil.3.4-6 (verbal): Paul catalogues Jewish credentials and confidence in the flesh (circumcision, law), mirroring the idea of calling oneself a Jew and relying on the law.
- 1 Cor.1.31 (thematic): Affirms the proper object of boasting — ‘boast in the Lord’ — which contrasts with boasting in the law or ethnic status in Rom 2:17.
- Luke 18.11-14 (thematic): Parable of the Pharisee who boasts of his righteousness before God; parallels the attitude of self-congratulation tied to religious/ethnic status and law-keeping.
Alternative generated candidates
- If you call yourself a Jew and rely on the law and boast in God,
- But if you are called a Jew, and you rely on the law and boast in God,
Rom.2.18 - Details
Original Text
Morphology
- και: CONJ
- γινωσκεις: VERB,pres,act,ind,2,sg
- το: ART,acc,sg,n
- θελημα: NOUN,acc,sg,n
- και: CONJ
- δοκιμαζεις: VERB,pres,act,ind,2,sg
- τα: ART,acc,pl,n
- διαφεροντα: PART,pres,act,acc,pl,n
- κατηχουμενος: PART,pres,mid,nom,sg,m
- εκ: PREP
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
Parallels
- Philippians 1:10 (verbal): Uses the same idea and language of approving/discerning 'what is excellent' (ορθώς: δοκιμαῖν/δοκιμάζεις τὰ διαφέροντα), echoing Paul's concern for moral discernment.
- Romans 12:2 (verbal): Directly parallels the theme of discerning God's will ('δοκιμάζετε τί τὸ θέλημα τοῦ θεοῦ'), aligning 'knowing the will' with testing/proving it.
- Hebrews 5:14 (thematic): Describes mature believers as trained to 'discriminate good and evil'—a parallel emphasis on instruction and the capacity to discern what is excellent.
- Galatians 3:24 (structural): Portrays the law as a tutor/teacher ('παιδαγωγός'/'εἰς Χριστόν'), corresponding to Romans' 'κατηχούμενος ἐκ τοῦ νόμου'—instruction derived from the law.
Alternative generated candidates
- and know his will and approve the things that are essential because you are instructed from the law,
- and you know his will and approve what is superior, being instructed out of the law,
Rom.2.19 - Details
Original Text
Morphology
- πεποιθας: VERB,perf,act,ind,2,sg
- τε: CONJ
- σεαυτον: PRON,acc,sg,m
- οδηγον: NOUN,acc,sg,m
- ειναι: VERB,pres,act,inf
- τυφλων: ADJ,gen,pl,m
- φως: NOUN,acc,sg,n
- των: ART,gen,pl,m
- εν: PREP
- σκοτει: NOUN,dat,sg,n
Parallels
- Matthew 15:14 (verbal): Jesus calls certain leaders 'blind guides'; directly parallels Paul's ironic language about someone claiming to be a guide of the blind.
- Matthew 23:16-17,24 (verbal): Jesus denounces the Pharisees as 'blind guides' and 'blind fools,' echoing the same charge of false spiritual leadership and hypocrisy.
- Matthew 5:14 (thematic): 'You are the light of the world'—uses the light-as-guidance motif that Paul echoes (light of those in darkness), here without Paul's ironic tone.
- Isaiah 42:6-7 (allusion): The servant is described as 'a light to the nations' who opens blind eyes; foundational OT imagery behind New Testament references to light and the opening of the blind.
- John 9:39-41 (thematic): Jesus' confrontation with the Pharisees about true sight and blindness (those who claim to see are blind) parallels Paul's ironic critique of claimed guides who are spiritually blind.
Alternative generated candidates
- and are sure that you are a guide to the blind, a light to those in darkness,
- and are convinced that you are a guide to the blind, a light to those in darkness,
Rom.2.20 - Details
Original Text
Morphology
- παιδευτην: NOUN,acc,sg,m
- αφρονων: ADJ,gen,pl,m
- διδασκαλον: NOUN,acc,sg,masc
- νηπιων: NOUN,gen,pl,n
- εχοντα: VERB,pres,act,part,acc,pl,n
- την: ART,acc,sg,f
- μορφωσιν: NOUN,acc,sg,f
- της: ART,gen,sg,f
- γνωσεως: NOUN,gen,sg,f
- και: CONJ
- της: ART,gen,sg,f
- αληθειας: NOUN,gen,sg,f
- εν: PREP
- τω: ART,dat,sg,m
- νομω: NOUN,dat,sg,m
Parallels
- Rom.2:21 (structural): Immediate continuation of the same thought: the critic's challenge—'you who teach another, do you not teach yourself?'—develops the charge against a teacher who fails to practice what he knows.
- 1 Tim.1:7 (verbal): Paul criticizes those 'wanting to be teachers of the law' who do not understand what they say—closely parallels the idea of one who has the form of knowledge yet lacks true understanding.
- Matt.15:14 (thematic): Jesus calls certain leaders 'blind guides' and warns that if the blind lead the blind both fall—echoes the condemnation of those who teach the foolish while themselves being misguided.
- 2 Tim.3:5 (thematic): Speaks of people 'having a form of godliness but denying its power'—parallels the contrast between outward/formal possession (here: 'form of knowledge and of truth') and true inward substance.
Alternative generated candidates
- an instructor of the foolish, a teacher of infants, having in the law the embodiment of knowledge and truth,
- an instructor of the foolish, a teacher of children, having in the law the very form of knowledge and of the truth,
Rom.2.21 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- ουν: CONJ
- διδασκων: VERB,pres,act,ptc,nom,sg,m
- ετερον: ADJ,nom,sg,n
- σεαυτον: PRON,acc,sg,m
- ου: PART,neg
- διδασκεις: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- κηρυσσων: PART,pres,act,nom,sg,m
- μη: PART
- κλεπτειν: VERB,pres,act,inf
- κλεπτεις: VERB,pres,act,ind,2,sg
Parallels
- Matthew 23:3 (verbal): Jesus condemns religious leaders who 'preach but do not practice'—parallel critique of teaching others while failing to apply the teaching oneself.
- Luke 6:46 (verbal): Jesus asks, 'Why do you call me Lord... and do not do what I say?,' a direct rebuke of saying one thing while failing to act consistently.
- Galatians 2:11-14 (thematic): Paul publicly rebukes Peter for inconsistent behavior toward Gentiles—an episode of hypocrisy similar to teaching one thing and doing another.
- James 1:22 (verbal): 'Be doers of the word, and not hearers only' emphasizes the obligation to practice what is taught, echoing the charge against mere teachers who do not live accordingly.
- Matthew 7:3-5 (thematic): The warning against judging others while ignoring one's own greater faults parallels the indictment of those who instruct others but fail to correct their own conduct.
Alternative generated candidates
- you who teach another, do you not teach yourself? You who preach that one should not steal, do you steal?
- you who teach another, do you not teach yourself? You who preach that one should not steal, do you steal?
Rom.2.22 - Details
Original Text
Morphology
- ο: ART,nom,sg,m
- λεγων: VERB,pres,act,part,nom,m,sg
- μη: PART
- μοιχευειν: VERB,pres,act,inf
- μοιχευεις: VERB,pres,act,ind,2,sg
- ο: ART,nom,sg,m
- βδελυσσομενος: VERB,pres,mid,part,nom,sg,m
- τα: ART,acc,pl,n
- ειδωλα: NOUN,acc,pl,n
- ιεροσυλεις: VERB,pres,act,ind,2,sg
Parallels
- 1 John 2:4 (verbal): Directly parallels the charge that professing or prescribing obedience while failing to keep God's commandments is dishonest—'whoever says, "I know him," and does not keep his commandments is a liar.'
- 1 John 1:6 (verbal): Similar denunciation of hypocrisy: claiming fellowship with God while walking in darkness is a lie, echoing the mismatch between confession/teaching and practice in Rom 2:22.
- Matthew 23:27-28 (thematic): Jesus condemns outwardly righteous teachers who are inwardly corrupt—'whitewashed tombs'—addressing the same hypocrisy of condemning what one practices.
- Matthew 7:3-5 (thematic): Jesus' rebuke to remove the plank from one's own eye before judging another parallels Paul's critique of those who condemn sins they themselves commit.
- Mark 7:6-7 (quoting Isaiah 29:13) (allusion): Jesus (quoting Isaiah) criticizes honoring God with lips while hearts are far off—an earlier prophetic/theological parallel to the problem of lip- or law-assertion without obedient practice found in Rom 2:22.
Alternative generated candidates
- You who say that one should not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?
- You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols, do you rob temples?
Rom.2.23 - Details
Original Text
Morphology
- ος: PRON,nom,sg,m
- εν: PREP
- νομω: NOUN,dat,sg,m
- καυχασαι: VERB,pres,mid,ind,2,sg
- δια: PREP
- της: ART,gen,sg,f
- παραβασεως: NOUN,gen,sg,f
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- τον: ART,acc,sg,m
- θεον: NOUN,acc,sg,m
- ατιμαζεις: VERB,pres,act,ind,2,sg
Parallels
- Romans 2:21-24 (structural): Immediate context: Paul develops the argument that those who boast in the law yet break it are hypocrites whose transgression brings shame on God—directly continuing the same charge.
- Titus 1:16 (thematic): 'They profess to know God, but by their works they deny him' — parallels the idea that claiming the law/knowledge of God while acting contrary to it effectively dishonors or denies God.
- Isaiah 29:13 (allusion): 'These people draw near with their mouth and honor me with their lips, while their hearts are far from me' — condemns mere outward religiosity without true obedience, echoing Paul's rebuke.
- Psalm 50:16-17 (thematic): God reproves those who recite his statutes yet hate his discipline—similar contrast between verbal profession of the covenant and actual transgression that dishonors God.
- Matthew 23:27-28 (thematic): Jesus' indictment of the Pharisees' outward righteousness but inward corruption parallels Paul’s charge that boasting in the law while violating it results in dishonoring God.
Alternative generated candidates
- You who boast in the law, through your transgression of the law do you dishonor God?
- You who boast in the law, through your transgression of the law do you dishonor God?
Rom.2.24 - Details
Original Text
Morphology
- το: ART,acc,sg,n
- γαρ: PART
- ονομα: NOUN,acc,sg,n
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
- δι᾽υμας: PREP+PRON,acc,pl,2
- βλασφημειται: VERB,pres,mid/pass,ind,3,sg
- εν: PREP
- τοις: ART,dat,pl,n
- εθνεσιν: NOUN,dat,pl,n
- καθως: CONJ
- γεγραπται: VERB,perf,pass,ind,3,sg
Parallels
- Ezekiel 36:20 (quotation): Ezekiel explicitly states that when Israelites went among the nations they 'profaned my holy name' — a close antecedent to Paul's claim that God's name is blasphemed among the Gentiles because of Israel.
- Ezekiel 36:21-23 (thematic): The wider Ezekiel passage explains God's concern that Israel's uncleanness profaned his name among the nations and his plan to sanctify his name — the context Paul invokes about reputation before the Gentiles.
- Isaiah 52:5 (cf. LXX) (allusion): Paul's brief 'as it is written' may allude to Isaiah's language about nations dishonoring/being ashamed of God because of his people's plight; scholars often propose Isaiah (in LXX form) as a possible source.
- 1 Peter 2:12 (thematic): Peter urges believers' good conduct 'among the Gentiles' so that their slander may be silenced and God may be glorified, addressing the same problem of believers' behavior affecting God's name before non‑Israelites.
Alternative generated candidates
- For it is written: “The name of God is blasphemed among the nations because of you.”
- For the name of God is blasphemed among the nations because of you, as it is written.
Rom.2.25 - Details
Original Text
Morphology
- Περιτομη: NOUN,nom,sg,f
- μεν: PART
- γαρ: PART
- ωφελει: VERB,pres,act,ind,3,sg
- εαν: CONJ
- νομον: NOUN,acc,sg,m
- πρασσης·εαν: VERB,pres,act,subj,2,sg
- δε: CONJ
- παραβατης: NOUN,nom,sg,m
- νομου: NOUN,gen,sg,m
- ης: PRON,gen,sg,f
- η: ART,nom,sg,f
- περιτομη: NOUN,nom,sg,f
- σου: PRON,gen,sg,2
- ακροβυστια: NOUN,nom,sg,f
- γεγονεν: VERB,perf,act,ind,3,sg
Parallels
- Romans 2:27-29 (structural): Immediate context: contrasts outward circumcision with true, inward circumcision of heart and law-keeping; develops the same argument that physical circumcision is nullified when the law is transgressed.
- Galatians 5:2-4 (verbal): Paul warns that submitting to circumcision undermines justification in Christ—paralleling the concern that physical rite apart from true observance or faith has negative spiritual consequences.
- 1 Corinthians 7:19 (verbal): Affirms that circumcision itself is of no primary significance but obedience to God's commandments is what counts, echoing Romans' priority of law-keeping over mere ritual status.
- Philippians 3:3 (thematic): Defines 'true circumcision' as worship by the Spirit and boasting in Christ rather than fleshly observance, resonating with Romans' move from external sign to inward reality.
- Deuteronomy 10:16 (allusion): The OT summons Israel to 'circumcise your heart'—an earlier expression of the idea that the rite's true significance is inward obedience, which Romans applies to evaluate physical circumcision.
Alternative generated candidates
- For circumcision indeed benefits if you keep the law; but if you are a transgressor of the law, your circumcision has become uncircumcision.
- For circumcision indeed has value if you keep the law; but if you are a breaker of the law, your circumcision has been made uncircumcision.
Rom.2.26 - Details
Original Text
Morphology
- εαν: CONJ
- ουν: CONJ
- η: ART,nom,sg,f
- ακροβυστια: NOUN,nom,sg,f
- τα: ART,acc,pl,n
- δικαιωματα: NOUN,acc,pl,n
- του: ART,gen,sg,n
- νομου: NOUN,gen,sg,m
- φυλασση: VERB,pres,act,ind,3,sg
- ουχ: PART,neg
- η: ART,nom,sg,f
- ακροβυστια: NOUN,nom,sg,f
- αυτου: PRON,gen,sg,m
- εις: PREP
- περιτομην: NOUN,acc,sg,f
- λογισθησεται: VERB,fut,pass,ind,3,sg
Parallels
- Rom.2.25 (structural): Immediate context: Paul argues in the preceding verse that circumcision has value only if one keeps the law, framing the question in 2:26 about an uncircumcised person who obeys the law.
- Rom.2.29 (thematic): Develops the same theme by contrasting outward, physical circumcision with inward, spiritual circumcision of the heart—Paul’s point that true status depends on inward obedience/faith.
- Rom.4.10-12 (allusion): Paul’s example of Abraham, who received the sign of circumcision as a seal of the righteousness he had while still uncircumcised, supports the idea that righteousness and covenant standing can precede or stand apart from the physical rite.
- 1 Cor.7.19 (verbal): A close verbal and thematic parallel: Paul states that 'circumcision is nothing and uncircumcision is nothing; keeping God’s commandments is what matters,' echoing Rom.2:26’s emphasis on obedience rather than the physical ceremony.
Alternative generated candidates
- Then if the uncircumcised keeps the righteous requirements of the law, will not his uncircumcision be reckoned as circumcision?
- If therefore the uncircumcised keep the righteous requirements of the law, will not his uncircumcision be counted as circumcision?
Rom.2.27 - Details
Original Text
Morphology
- και: CONJ
- κρινει: VERB,fut,act,ind,3,sg
- η: ART,nom,sg,f
- εκ: PREP
- φυσεως: NOUN,gen,sg,f
- ακροβυστια: NOUN,nom,sg,f
- τον: ART,acc,sg,m
- νομον: NOUN,acc,sg,m
- τελουσα: VERB,pres,act,part,nom,sg,f
- σε: PRON,acc,sg,2
- τον: ART,acc,sg,m
- δια: PREP
- γραμματος: NOUN,gen,sg,n
- και: CONJ
- περιτομης: NOUN,gen,sg,f
- παραβατην: NOUN,acc,sg,m
- νομου: NOUN,gen,sg,m
Parallels
- Romans 2:25-29 (structural): Immediate context developing the same argument: true circumcision is of the heart and external circumcision is worthless if the law is broken; an uncircumcised person who keeps the law is commended.
- 1 Corinthians 7:19 (verbal): Same contrast between external circumcision and the keeping of God's commandments—'circumcision is nothing and uncircumcision is nothing, but keeping the commandments of God' echoes Paul's point about law-observance versus mere external signs.
- Galatians 5:6 (thematic): Argues that circumcision as an external rite is irrelevant to justification, which rests on faith working through love—parallel critique of reliance on physical circumcision rather than inward obedience.
- Deuteronomy 10:16 (allusion): OT call to 'circumcise therefore the foreskin of your heart' provides the biblical backdrop for Paul's claim that true circumcision is an inward, moral reality rather than an external mark.
- Romans 3:30 (thematic): Paul's insistence that God justifies both circumcised and uncircumcised through faith highlights the same concern with inward righteousness over ethnic or ritual status signified by circumcision.
Alternative generated candidates
- And will not the physically circumcised, if he breaks the law, be judged as uncircumcised? For the one who is truly a Jew is not one outwardly, nor is circumcision merely outward in the flesh;
- Then the one who is physically uncircumcised, if he fulfills the law, will condemn you who have the written code and circumcision but who are a transgressor of the law.
Rom.2.28 - Details
Original Text
Morphology
- ου: PART,neg
- γαρ: PART
- ο: ART,nom,sg,m
- εν: PREP
- τω: ART,dat,sg,m
- φανερω: ADJ,dat,sg,m
- Ιουδαιος: NOUN,nom,sg,m
- εστιν: VERB,pres,act,ind,3,sg
- ουδε: CONJ,neg
- η: ART,nom,sg,f
- εν: PREP
- τω: ART,dat,sg,m
- φανερω: ADJ,dat,sg,m
- εν: PREP
- σαρκι: NOUN,dat,sg,f
- περιτομη·: NOUN,nom,sg,f
Parallels
- Rom.2.29 (structural): Immediate parallel/contrast: develops the same point that true Jewish identity and real circumcision are inward (spiritual) rather than outward (physical).
- Gal.5.6 (verbal): Paul again insists that external circumcision is irrelevant in Christ — what matters is faith working through love, echoing the devaluation of outward Jewish markers.
- Col.2.11 (allusion): Speaks of a 'circumcision made without hands' (spiritual, not merely physical), reflecting Paul’s redefinition of circumcision as inward and spiritual.
- Deut.10.16 (allusion): OT background: calls for circumcising the 'foreskin of your heart,' providing the theological precedent for understanding circumcision as an inward, moral reality.
- 1 Cor.7.19 (thematic): Affirms that circumcision (and uncircumcision) are of no account compared with obedience to God — a parallel point about the insignificance of external ritual status.
Alternative generated candidates
- but a Jew is one inwardly, and circumcision is of the heart—by the Spirit, not by the letter—
- For a person is not a Jew who is one outwardly, nor is circumcision that which is outward in the flesh;
Rom.2.29 - Details
Original Text
Morphology
- αλλ᾽ο: CONJ
- εν: PREP
- τω: ART,dat,sg,m
- κρυπτω: ADJ,dat,sg,m
- Ιουδαιος: NOUN,nom,sg,m
- και: CONJ
- περιτομη: NOUN,nom,sg,f
- καρδιας: NOUN,gen,sg,f
- εν: PREP
- πνευματι: NOUN,dat,sg,n
- ου: PART,neg
- γραμματι: NOUN,dat,sg,n
- ου: PART,neg
- ο: ART,nom,sg,m
- επαινος: NOUN,nom,sg,m
- ουκ: PART,neg
- εξ: PREP
- ανθρωπων: NOUN,gen,pl,m
- αλλ᾽εκ: CONJ+PREP
- του: ART,gen,sg,n
- θεου: NOUN,gen,sg,m
Parallels
- Deuteronomy 10:16 (verbal): Commands Israel to 'circumcise therefore the foreskin of your heart,' directly linking covenant circumcision to an inward heart transformation echoed in Romans 2:29.
- Deuteronomy 30:6 (verbal): Promises that God will 'circumcise your heart' and enable love for him—background for Paul's contrast between outward ritual and inward, divinely effected circumcision 'in the Spirit.'
- Ezekiel 36:26-27 (thematic): Speaks of God giving a new heart and putting his Spirit within—parallels Paul's emphasis on circumcision of the heart effected by the Spirit rather than mere external observance.
- Philippians 3:3 (verbal): Paul's own later summary—'we are the circumcision, who worship by the Spirit of God'—echoes Romans 2:29's identification of true Judaism with inward, spiritual circumcision.
- Colossians 2:11-12 (allusion): Describes a 'circumcision' made without hands (a spiritual circumcision) associated with union with Christ—reflects the same move from literal fleshly rite to inward, spiritual reality found in Romans 2:29.
Alternative generated candidates
- whose praise is not from men but from God.
- but a Jew is one inwardly, and circumcision is a matter of the heart—by the Spirit, not by the letter; his praise is not from men but from God.
If you call yourself a Jew and rely on the law and boast in God,
and you know his will and approve what is essential, being instructed from the law,
and are confident that you yourself are a guide to the blind, a light to those in darkness,
an instructor of the foolish, a teacher of children, having in the law the embodiment of knowledge and of truth—
you who then teach another, will you not teach yourself? You who preach that one must not steal, do you steal?
You who say that one must not commit adultery, do you commit adultery? You who abhor idols, do you rob temples?
You who boast in the law, through your breaking the law do you dishonor God?
For it is written, “The name of God is blasphemed among the Gentiles because of you.”
For circumcision is of value if you keep the law; but if you are a transgressor of the law, your circumcision has been turned into uncircumcision.
If then the uncircumcised man keeps the righteous requirements of the law, will not his uncircumcision be reckoned as circumcision? And will not the physically circumcised—if he is a transgressor of the law—be judged as though he were uncircumcised?
For a person is not a Jew who is one outwardly, nor is true circumcision merely outward and physical. But a Jew is one inwardly, and circumcision is a matter of the heart—by the Spirit, not by the letter. His praise is not from men but from God.