teach

The Greek that is translated as a form of “teach” is translated with some figurative phrases such as “to engrave the mind” (Ngäbere) or “to cause others to imitate” (Huichol). (Source: Bratcher / Nida)

In Noongar it is translated as karni-waangki or “truth saying” (source: Warda-Kwabba Luke-Ang).

complete verse (Romans 2:21)

Following are a number of back-translations of Romans 2:21:

  • Uma: “So, we teach other people. Yet why don’t we teach ourselves! We teach others not to steal. Yet how about it if we ourselves steal!” (Source: Uma Back Translation)
  • Yakan: “You know how to teach your companions but you don’t know how to teach yourselves. You command not to steal but you indeed steal.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “You can teach other people but why don’t you teach your own breath? For you teach that it is not good to steal; however, you are thieves!” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “All right then, you who teach your fellows, why don’t you teach yourselves? You are commanding them, saying, ‘Don’t steal.’ But is it perhaps true that you have not stolen?” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “But if they say that the word is true which they teach to other people, how come then they don’t do according to the word they teach? They say it is wrong for people to steal. Whey then do they themselves steal? They say it is wrong for people to commit adultery, yet they themselves commit adultery. They say they do not approve of idols, yet they themselves steal the money collected at the church.” (Source: Tenango Otomi Back Translation)

Translation commentary on Romans 2:21 – 2:23

In these verses Paul lists three sins which are also mentioned together in lists compiled by Jewish teachers: theft, adultery, and idolatry. The verbs teach and preach would refer to a context of a teaching and preaching situation, while the verb say should probably be understood as referring to a context of exegesis or interpretation.

In a number of languages the contrast between the four statements You teach … You preach … You say … You detest … and the following questions cannot be treated in the same way as in the Good News Translation. The contrast must be preserved, but this can be done in other ways—for example, “you teach others but you ought to teach yourselves; you preach that people should not steal but you yourselves steal”; etc.

A translation of commit adultery should normally be the most general expression for illicit sex relations. In some languages this becomes quite specific and is often male oriented—for example, “you say, Do not sleep with other men’s wives.”

You detest idols may be translated as “you speak strongly against idols” or “you denounce those who worship idols.” It is possible that in some languages there is no clear connection between the idols and their temples. It may, therefore, be necessary to say “you strongly denounce idols, but you rob buildings in which idols are kept” or “… buildings in which people worship idols.”

The verb rendered rob temples (so most translations) may be taken in a more general sense, “to commit an irreverent act towards a holy place” (Phillips “how honest are you towards the property of heathen temples?”) It is extremely doubtful that this word should be taken with the meaning “to hold back one’s gift from the (Jewish) temple.”

God’s law (v. 23) is literally “law,” but the reference is to the law which God have the Jewish people. The Good News Translation makes this identification explicit (note Jerusalem Bible “the Law”), in order to bring out the evident contrast with the statement that follows: but do you bring shame on God by breaking his law?

Bring shame on God may be rendered as “cause people to have disrespect for God” or “cause people to speak against God.”

In many languages one cannot “break a law.” One may, however, “disregard a law,” “refuse to obey a law,” or even “untie a law.”

Quoted with permission from Newman, Barclay M. and Nida, Eugene A. A Handbook on Paul’s Letter to the Romans. (UBS Handbook Series). New York: UBS, 1973. For this and other handbooks for translators see here .

SIL Translator’s Notes on Romans 2:21

2:21a–23b

These verses are the then-clause of the if-clause in 2:17–20. Paul probably expected any religious Jew or Jewish Christian to agree that he or she is like the person described in the if-clause. Now he asked if they follow that religion properly. Or were they hypocritical, saying what was good but doing evil?

Paul used four rhetorical questions and an accusation to point out possible ways of being hypocritical. If they were being hypocritical, these rhetorical questions and accusation were a rebuke to them to stop doing those evil deeds. Consider how to translate that meaning here.

2:21a

you, then, who teach others: The word then connects to the if-clause of 2:17–20. See the above note.

In some languages the word then must be first in the clause. For example:

then you who teach others

General Comment on 2:17a–2:21a

The if-clause begins in 2:17a and continues to 2:20c. Such a long if-clause may not be natural or easy to follow in some languages. If that is true in your language, you may want to use grammar or words that indicate the possibility of 2:17a–20c and put the if-clause at the beginning of 2:21a. For example:

17a But you may call yourself a Jew…. 19a and you may be convinced that you are a guide for the blind…20c having in the law the embodiment of knowledge and truth. 21a ⌊If you think like that⌋, then you who teach others…

2:21b

do you not teach yourself?: This is a rhetorical question. It emphasizes that this person should teach himself. That is, he should follow or obey what he teaches. Translate this clause with that meaning. Here are some ways:

• As a rhetorical question. For example:

why don’t you teach yourself? (Good News Translation)
-or-
do you obey/follow what you teach?

• As a statement. For example:

you do not obey/follow what you teach
-or-
maybe you do not teach yourself

2:21c

preach: The Greek word that the Berean Standard Bible translates as preach means “announce important information or news in public.” Here are other ways to translate this word:

announce
-or-
proclaim (Revised English Bible)

stealing: This refers to taking other people’s possessions when they do not want you to. It usually implies taking them secretly.

2:21d

do you steal?: This is a rhetorical question. It emphasizes that this person should not steal. Translate this clause with that meaning. Here are some ways:

• As a rhetorical question. For example:

but do you yourself steal? (Good News Translation)

• As a statement. For example:

you yourself steal
-or-
maybe it is you who steals ⌊things⌋

© 2020 by SIL International®
Made available under the terms of a Creative Commons Attribution-ShareAlike 4.0 License (CC BY-SA) creativecommons.org/licenses/by-sa/4.0.
All Scripture quotations in this publication, unless otherwise indicated, are from The Holy Bible, Berean Standard Bible.
BSB is produced in cooperation with Bible Hub, Discovery Bible, OpenBible.com, and the Berean Bible Translation Committee.

Commentaire sur la traduction de la lettre aux Romains 2.21

2.21-24

La conjonction οὖν oun, « donc », indique souvent le début d’une conclusion et ici elle pourrait signaler un nouveau paragraphe.

Dans ces versets, Paul énumère trois péchés qui sont également mentionnés ensemble dans des listes établies par des maîtres juifs : le vol, l’adultère et l’idolâtrie. Paul note que les Juifs disent aux autres de ne pas commettre de tels actes, mais en réalité, ils commettent eux-mêmes ces mêmes péchés. Les quatre déclarations (toi qui enseignes… Tu prêches… Tu interdis… Tu as horreur…) sont suivies de quatre affirmations dénotant un comportement qui les contredit. La Parole de Vie présente ces dernières propositions comme des questions rhétoriques. Les traducteurs devront choisir un style qui convient dans leur langue, mais si possible, en essayant de garder le rythme des phrases ici.

Plusieurs versions rendent la conjonction οὖν oun par Eh bien, mais on pourrait aussi commencer la phrase en disant « toi » ou « Toi donc qui » (Nouvelle Bible Segond, La Bible du Semeur). Comme ci-dessus, le pronom toi a une valeur collective qui pourrait être rendue par « vous ».

toi qui enseignes les autres : Paul se tourne vers ceux qui sont fiers de jouer certains rôles dans la société. Il interpelle ceux qui sont fiers d’enseigner, pour dénoncer le fait qu’ils ne respectent pas eux-mêmes leurs propres interdictions. La Traduction œcuménique de la Bible présente chaque fois une proposition relative toi qui, mais les traducteurs pourront adopter un autre style, par exemple, affirmant « tu enseignes d’autrui… » Pour enseigner, voir Rom 2.20. Ce verbe provient de la même racine que le mot maître. Ici, il peut s’agir de l’enseignement religieux.

tu ne t’enseignes pas toi-même ! : en grec, il n’y a pas de conjonction de contraste mais dans certaines langues, il sera plus facile de restructurer et de l’inclure : « tu enseignes les autres, mais toi-même, tu ne t’enseignes pas ». En grec, toi-même précède le verbe et est donc mis en relief.

Tu prêches de ne pas voler, et tu voles ! : prêcher rend un verbe qui signifie « annoncer » « proclamer publiquement », et plus précisément « annoncer un message spirituel/religieux ». Tu prêches est un participe vocatif « toi prêchant ».

de ne pas voler est un infinitif en grec, qui a valeur d’un ordre « ne vole pas ».

et tu voles ! : en grec, il n’y a pas de conjonction, ce qui semble aggraver l’accusation. Les traducteurs utiliseront des formes qui expriment bien l’indignation de l’apôtre.

Source: Margot, Jean-Claude & Zogbo, Lynell. La lettre aux Romains – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2021.