KJV: Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
YLT: If, therefore the uncircumcision the righteousness of the law may keep, shall not his uncircumcision for circumcision be reckoned?
Darby: If therefore the uncircumcision keep the requirements of the law, shall not his uncircumcision be reckoned for circumcision,
ASV: If therefore the uncircumcision keep the ordinances of the law, shall not his uncircumcision be reckoned for circumcision?
| ἀκροβυστία | uncircumcision |
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Parse: Noun, Nominative Feminine Singular Root: ἀκροβυστία Sense: having the foreskin, uncircumcised. |
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| δικαιώματα | requirements |
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Parse: Noun, Accusative Neuter Plural Root: δικαίωμα Sense: that which has been deemed right so as to have force of law. |
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| τοῦ | of the |
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Parse: Article, Genitive Masculine Singular Root: ὁ Sense: this, that, these, etc. |
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| νόμου | law |
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Parse: Noun, Genitive Masculine Singular Root: νόμος Sense: anything established, anything received by usage, a custom, a law, a command. |
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| φυλάσσῃ | keeps |
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Parse: Verb, Present Subjunctive Active, 3rd Person Singular Root: φυλάσσω Sense: to guard. |
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| αὐτοῦ | of him |
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Parse: Personal / Possessive Pronoun, Genitive Masculine 3rd Person Singular Root: αὐτός Sense: himself, herself, themselves, itself. |
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| περιτομὴν | circumcision |
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Parse: Noun, Accusative Feminine Singular Root: περιτομή Sense: circumcised. |
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| λογισθήσεται | will be reckoned |
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Parse: Verb, Future Indicative Passive, 3rd Person Singular Root: λογίζομαι Sense: to reckon, count, compute, calculate, count over. |
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Greek Commentary for Romans 2:26
Present subjunctive with εαν ean condition of third class, mere supposition like that in Romans 2:25, “keep on keeping” perfectly, Paul means. [source]
As often in N.T. [source]
Reverse Greek Commentary Search for Romans 2:26
Rev., ordinance. Primarily that which is deemed right, so as to have the force of law; hence an ordinance. Here collectively, of the moral precepts of the law: its righteous requirement. Compare Luke 1:6; Romans 2:26; Hebrews 9:1. See on Romans 5:16. [source]
Not the subjective state of justification, but a righteous act or deed. Revelation 19:8; see on Romans 5:18. The word is sometimes rendered ordinance, Hebrews 9:1, Hebrews 9:10; an appointment of God having the force of law. So Romans 1:32, where Rev. gives ordinance for judgment, and Romans 2:26, ordinances for righteousness. -DIVIDER- -DIVIDER- [source]
For the phrase λογίζεσθαι εἰς toreckon unto, compare Romans 2:26; Romans 9:8, where εἰς is rendered for. The verb is also used with ὡς asSo Romans 8:36; 1 Corinthians 4:1. So in Sept., εἰς , Psalm 56:1-13:31; Isaiah 29:17; Isaiah 32:15; Isaiah 40:17: ὡς . Genesis 31:15; Job 41:20; Psalm 44:22; Isaiah 5:28; Isaiah 29:16. The phrases ἐλογίσθη εἰς and ἐλ. ὡς are thus shown to be substantially equivalent. See further on Romans 4:5. [source]
Subjective genitive, “a God kind of righteousness,” one that each must have and can obtain in no other way save “from faith unto faith” Is revealed (αποκαλυπτεται apokaluptetai). It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness (δικαιοσυνη dikaiosunē) in the Sermon on the Mount than the Scribes and Pharisees taught and practised (Matthew 5:20) and proves it in various items. Here Paul claims that in the gospel, taught by Jesus and by himself there is revealed a God kind of righteousness with two ideas in it (the righteousness that God has and that he bestows). It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24, Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Supply παραπτωματος paraptōmatos Adam‘s one transgression. Of many trespasses (εκ πολλων παραπτωματων ek pollōn paraptōmatōn). The gift by Christ grew out of manifold sins by Adam‘s progeny. Justification Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
Act of righteousness, result, ordinance (Romans 1:32; Romans 2:26; Romans 8:4), righteous deed (Romans 5:18), verdict as here (acquittal). [source]
It is a revelation from God, this God kind of righteousness, that man unaided could never have conceived or still less attained. In these words we have Paul‘s statement in his own way of the theme of the Epistle, the content of the gospel as Paul understands it. Every word is important: σωτηριαν sōtērian (salvation), ευαγγελιον euaggelion (gospel), αποκαλυπτεται apokaluptetai (is revealed), δικαιοσυνη τεου dikaiosunē theou (righteousness of God), πιστις pistis (faith) and πιστευοντι pisteuonti (believing). He grounds his position on Habakkuk 2:4 (quoted also in Galatians 3:11). By “righteousness” we shall see that Paul means both “justification” and “sanctification.” It is important to get a clear idea of Paul‘s use of δικαιοσυνη dikaiosunē here for it controls the thought throughout the Epistle. Jesus set up a higher standard of righteousness It is an old word for quality from δικαιος dikaios a righteous man, and that from δικη dikē right or justice (called a goddess in Acts 28:4), and that allied with δεικνυμι deiknumi to show, to point out. Other allied words are δικαιοω dikaioō to declare or make δικαιος dikaios (Romans 3:24, Romans 3:26), δικαιωμα dikaiōma that which is deemed δικαιος dikaios (sentence or ordinance as in Romans 1:32; Romans 2:26; Romans 8:4), δικαιωσις dikaiōsis the act of declaring δικαιος dikaios (only twice in N.T., Romans 4:25; Romans 5:18). Δικαιοσυνη Dikaiosunē and δικαιοω dikaioō are easy to render into English, though we use justice in distinction from righteousness and sanctification for the result that comes after justification (the setting one right with God). Paul is consistent and usually clear in his use of these great words. [source]
Rare in N.T. See John 7:19; Romans 2:13, Romans 2:25( πράσσῃς ). Τηρεῖν toobserve the law, the tradition, the commandment, Matthew 19:17; Mark 7:9; John 14:15; Acts 15:5James 2:10: πληροῦν tofulfill the law, Romans 13:8; Galatians 5:14; comp. ἀναπληροῦν Galatians 6:2: φυλάσσειν tokeep or guard the law, Acts 7:53; Acts 21:24; Galatians 6:13: also with commandments, word of God or of Christ, ordinances of the law, Matthew 19:20; Mark 10:20; Luke 11:28; John 12:47; Romans 2:26. Τελεῖν tocarry out the law, Romans 2:27; James 2:8. Ποιῆσαι is to perform what the law commands: τηρεῖν toobserve, keep an eye on with the result of performing: φυλάσσειν toguard against violation: τελεῖν tobring to fulfillment in action. [source]
Lit. guard. In the Pauline sense of keeping the law, Romans 2:26; Galatians 6:13. [source]
First aorist active subjunctive of πυλασσω phulassō to guard, to keep (Romans 2:26). Subfinal use of ινα hina Without prejudice (χωρις προκριματος chōris prokrimatos). Late and rare word (from προκινω prokinō to judge beforehand), three times in the papyri, here only in N.T. “Without prejudgment.” By partiality Late word from προσκλινω prosklinō to incline towards one (Acts 5:36), only here in N.T. [source]
Second aorist active infinitive of purpose of αποδιδωμι apodidōmi to give back. Each will receive the reward according to his own work (Revelation 2:23; 2 Corinthians 5:10; Romans 2:26). [source]