Romans 2:5-12

2:5 But because of your stubbornness ¹  and your unrepentant heart, you are storing up wrath for yourselves in the day of wrath, when God’s righteous judgment is revealed! ²  2:6 He ³  will reward ⁴  each one according to his works: ⁵  2:7 eternal life to those who by perseverance in good works seek glory and honor and immortality, 2:8 but ⁶  wrath and anger to those who live in selfish ambition ⁷  and do not obey the truth but follow ⁸  unrighteousness. 2:9 There will be ⁹  affliction and distress on everyone ¹⁰  who does evil, on the Jew first and also the Greek, ¹¹  2:10 but ¹²  glory and honor and peace for everyone who does good, for the Jew first and also the Greek. 2:11 For there is no partiality with God. 2:12 For all who have sinned apart from the law ¹³  will also perish apart from the law, and all who have sinned under the law will be judged by the law.

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¹ tn Grk “hardness.” Concerning this imagery, see Jer 4:4; Ezek 3:7; 1 En. 16:3.

² tn Grk “in the day of wrath and revelation of the righteous judgment of God.”

³ tn Grk “who.” The relative pronoun was converted to a personal pronoun and, because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

⁴ tn Or “will render,” “will recompense.” In this context Paul is setting up a hypothetical situation, not stating that salvation is by works.

⁵ sn A quotation from Ps 62:12; Prov 24:12; a close approximation to Matt 16:27.

⁶ tn This contrast is clearer and stronger in Greek than can be easily expressed in English.

⁷ tn Grk “those who [are] from selfish ambition.”

⁸ tn Grk “are persuaded by, obey.”

⁹ tn No verb is expressed in this verse, but the verb “to be” is implied by the Greek construction. Literally “suffering and distress on everyone…”

¹⁰ tn Grk “every soul of man.”

¹¹ sn Paul uses the term Greek here and in v. 10 to refer to non-Jews, i.e., Gentiles.

¹² tn Grk “but even,” to emphasize the contrast. The second word has been omitted since it is somewhat redundant in English idiom.

¹³ sn This is the first occurrence of law (nomos) in Romans. Exactly what Paul means by the term has been the subject of much scholarly debate. According to J. A. Fitzmyer (Romans [AB], 131-35; 305-6) there are at least four different senses: (1) figurative, as a “principle”; (2) generic, meaning “a law”; (3) as a reference to the OT or some part of the OT; and (4) as a reference to the Mosaic law. This last usage constitutes the majority of Paul’s references to “law” in Romans.