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In Romans 2:27 and 29, Paul addresses the deep theological issues of the Law, circumcision, and true righteousness, contrasting external adherence to the Law with inward spiritual transformation. These verses are pivotal in understanding Paul’s perspective on what constitutes genuine faith and observance of God’s will. This analysis focuses on the syntactical choices in the Greek text and evaluates the consistency and soundness of various English translations.

Greek Exegesis of Romans 2:27 and 29

Romans 2:27: The Greek reads, καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου. This can be broken down into:
- καὶ κρινεῖ (and will judge): Future active indicative, indicating an action that will take place.
- ἡ ἐκ φύσεως ἀκροβυστία (the one from nature uncircumcised): Literally “the uncircumcision from nature,” referring to Gentiles who do not observe Jewish law physically but fulfill its essence.
- τὸν νόμον τελοῦσα (keeping the law): Present active participle, showing continuous action.
- σὲ τὸν διὰ γράμματος καὶ περιτομῆς (you who through the letter and circumcision): Describing a Jew who adheres to the literal and ritual aspects of the Law.
- παραβάτην νόμου (a transgressor of the law): Accusative, indicating the direct object of judgment.
Romans 2:29: ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ.
- ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος (but he is a Jew who is inwardly): Indicating the true identity of a Jew is based on internal qualities, not external signs.
- περιτομὴ καρδίας (circumcision of the heart): Metaphorical, emphasizing spiritual transformation over physical.
- ἐν πνεύματι οὐ γράμματι (by the Spirit, not by the letter): Contrasting the Spirit’s role with literal adherence to the Law.
- οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ (whose praise is not from men but from God): Suggesting that true recognition comes from God, not human approval.

Translation Consistency and Soundness

The terms “written code” versus “letter” in translations reflect a nuanced challenge. The Greek word γράμματος (grammatos) can be translated as either, depending on context. “Letter” is often used to convey the literal text of the Law, while “written code” can imply the broader system of legalistic requirements. Translations like the ESV and LEB vary these terms to perhaps highlight different aspects of the law; however, this can potentially confuse the reader about the text’s uniform meaning.

The ASV and UASV maintain “letter” consistently, supporting a more uniform understanding across the passages, which seems preferable for maintaining textual concordance. This choice supports a clearer understanding that Paul critiques not just the literal adherence but the broader legalistic approach to righteousness.

Conclusion

In Romans 2:27 and 29, Paul’s use of Greek syntax robustly supports his argument that true righteousness comes from spiritual observance rather than mere external adherence. The choice of translating γράμματος as “letter” consistently across these verses helps maintain the thematic unity of Paul’s critique of the Jewish law’s literal observance. This examination suggests that while different translations offer nuanced views, maintaining consistency in translation can often provide clearer theological insights.

About the Author

EDWARD D. ANDREWS (AS in Criminal Justice, BS in Religion, MA in Biblical Studies, and MDiv in Theology) is the CEO and President of Christian Publishing House. He has authored more than 220 books and is the Chief Translator of the Updated American Standard Version (UASV).