complete verse (Romans 2:25)

Following are a number of back-translations of Romans 2:25:

  • Uma: “We Jews say that our custom of circumcision according to the Lord’s Law is valuable/useful. And there really is value in our being circumcised, as long as we really follow the Lord’s Law. But if we disobey the Lord’s Law, there is no value at all to our being circumcised.” (Source: Uma Back Translation)
  • Yakan: “We (incl.) Yahudi, we (incl.) are hep commanded to be circumcised making (it) a sign that we (incl.) are a tribe/nation chosen by God and/so-that we (incl.) belong to him. When/if you (pl.) follow the law, circumcision is good. But when/if you (pl.) do not follow the law, circumcision is of no value.” (Source: Yakan Back Translation)
  • Western Bukidnon Manobo: “As for you Jews, you think mistakenly that there is great value in your being circumcized. And there really is value in being circumcised if we thoroughly obey the Law. However, if we do not thoroughly obey the Law, we are just like those people who aren’t Jews who have never been circumcised.” (Source: Western Bukidnon Manobo Back Translation)
  • Kankanaey: “There is admittedly a use/benefit in us Jews having-gotten-circumcised provided that we obey God’s law, but if we don’t obey it, it is useless, because we are like Gentiles who are not God’s people.” (Source: Kankanaey Back Translation)
  • Tenango Otomi: “Concerning the person who is born a Jew, it is good if they do all that is said in the law followed by the Jews. But if they do not do all said in the law, then it is of no value that they were born as Jews.” (Source: Tenango Otomi Back Translation)

circumcise, circumcision

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The Hebrew and Greek terms that are translated as “circumcise” or “circumcision” in English (originally meaning of English term: “to cut around”) are (back-) translated in various ways:

  • Chimborazo Highland Quichua: “cut the flesh”
  • San Miguel El Grande Mixtec, Navajo (Dinė): “cut around”
  • Javanese: “clip-away”
  • Uab Meto: “pinch and cut” (usually shortened to “cut”)
  • North Alaskan Inupiatun, Western Highland Purepecha: “put the mark”
  • Tetelcingo Nahuatl: “put the mark in the body showing that they belong to God” (or: “that they have a covenant with God”)
  • Indonesian: disunat — “undergo sunat” (sunat is derived from Arabic “sunnah (سنة)” — “(religious) way (of life)”)
  • Ekari: “cut the end of the member for which one fears shame” (in Gen. 17:10) (but typically: “the cutting custom”) (source for this and above: Reiling / Swellengrebel)
  • Cheke Holo: “peel for the purpose of making a sign” (source: Freddy Boswell in The Bible Translator 2009, p. 132ff. )
  • Hiri Motu: “cut the skin” (source: Deibler / Taylor 1977, p. 1079)
  • Garifuna: “cut off part of that which covers where one urinates”
  • Bribri: “cut the soft” (source for this and the one above: Ronald Ross)
  • Amele: deweg cagu qoc — “cut the body” (source: John Roberts)
  • Eastern Highland Otomi: “cut the flesh of the sons like Moses taught” (source: Ronald D. Olson in Notes on Translation January, 1968, p. 15ff.)
  • Totontepec Mixe: “cut so that a sign remains in one’s body” (source: Viola Waterhouse in Notes on Translation August 1966, p. 86ff.)
  • Newari: “put the sign in one’s body” (Source: Newari Back Translation)
  • Central Mazahua: “sign in his flesh”
  • Hopi: “being cut in a circle in his body” (source for this and above: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)
  • Mandarin Chinese: gēlǐ (割礼 / 割禮) or “rite of cutting” (Protestant); gēsǔn (割损 / 割損) or “cut + loss” (Catholic) (Source: Zetzsche)
  • Tibetan: mdun lpags gcod (མདུན་​ལྤགས་​གཅོད།), lit. “fore + skin + cut” (source: gSungrab website )
  • Kutu: “enter the cloth (=undergarments)” (source: Pioneer Bible Translators, project-specific translation notes in Paratext)
  • Cherokee: “de-head” (source: Bender / Belt 2025, p. 33)

Learn more on Bible Odyssey: Circumcision .

law

The Greek, Hebrew, and Ge’ez that is translated in English as “Law” or “law” is translated in Mairasi as oro nasinggiei or “prohibited things” (source: Enggavoter 2004) and in Noongar with a capitalized form of the term for “words” (Warrinya) (source: Warda-Kwabba Luke-Ang).

In Yucateco the phrase that is used for “law” is “ordered-word” (for “commandment,” it is “spoken-word”) (source: Nida 1947, p. 198) and in Central Tarahumara it is “writing-command.” (Source: Waterhouse / Parrott in Notes on Translation October 1967, p. 1ff.)

In a 1922 translation into Chagatai, a precursor language of both Uzbek and Uighur, it is translated with the Arabic loan word shari’at (شريعت), originally meaning “(Islamic) law (Shari’a).” (Source: F. Erbay and F.N. Küçükballı in Acta Theologica 2025 45/2, p. 133ff. )

See also teaching / law (of God) (Japanese honorifics).

Translation commentary on Romans 2:25

It is difficult in some languages to find a satisfactory term for circumcision. If the practice of circumcision is unknown, a descriptive expression often seems quite vulgar. If circumcision is known, direct references to such a practice may be taboo, especially in such context as the Scriptures. In general, there is a tendency to employ some kind of euphemism—for example, “the cutting of the skin” (without specifying what part of the skin is cut), “a mark in the flesh,” or “a cutting of the body.” In some instances an even more generic expression has developed by usage—for example, “the Jews cut them.” This term might be regarded as being entirely too general in meaning, but which in at least one language it is used to refer specifically to circumcision. In any event, the practice of circumcision must be identified clearly in this type of context, but an explanation of precisely what is involved may be placed in a glossary with appropriate cross-referencing.

In some languages one does not obey the Law but “obeys what the Law says” or “does what the Law says one ought to do.”

Your circumcision is of value may introduce problems because it may be necessary to use a verb in speaking of circumcision. The first two clauses of verse 25 may therefore be rendered as “if you do what the Law says you should do, it is good if you are circumcised” or “if you do what the Law commands, then the fact that you are circumcised will help you.”

You might as well never have been circumcised (see Jerusalem Bible “you might as well have stayed uncircumcised”) is the meaning of Paul’s statement “your circumcision becomes uncircumcision” (Revised Standard Version).

You might as well never have been circumcised may be rendered in some languages as “it is just the same as though you had not been circumcised” or “your being circumcised is nothing.”

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 2:25

Paragraph 2:25–29

2:25a

The Greek begins with a word that is usually translated as “For.” This word introduces an example of breaking the law, or a further point about breaking the law. The Berean Standard Bible does not translate this word and it may not be necessary in some languages to translate it. However, if it would be more natural in your language to translate this word, here are other ways to translate it:

For example (God’s Word)
-or-
In the same way

Circumcision has value if you observe the law: Here the if -clause comes after the then-clause. This makes the then-clause the topic. In some languages the if -clause must come first. For example:

if you obey the law, ⌊then⌋ circumcision indeed is of value

Circumcision: The word “circumcise” means to cut off the loose skin at the end of a boy’s penis. The father or a man who specialized in doing circumcision would do that. Among the Jews, Circumcision is a religious ritual which serves as a sign that they have a covenant with God (Genesis 17:9–14).

In some cultures, it is acceptable to translate explicitly the meaning “cut off the loose skin at the end of a boy’s penis.” In other cultures, it is necessary to speak more generally or use a euphemism to describe this event. Here are some examples:

Cutting the skin
-or-
Marking ⌊the body to show he belongs to God⌋
-or-
Receiving the mark

In some cultures people do not circumcise babies, and in some cultures they do not circumcise any males. In other cultures circumcision is done for different reasons than Jewish circumcision. If that is true in your culture, you may want to include a footnote to explain the Jewish custom. For example:

Circumcision is the cutting off of the skin at the end of the penis. Every male Jew was required to be circumcised. Circumcision was the sign that he was a member of the community with whom God had made a covenant.

But if you have already included a footnote in other books of the Bible (for instance Luke 1:59), you may want to refer your readers there. Here is an example footnote:

See footnote on circumcision at Luke 1:59.

has value: God gave circumcision to Abraham and his descendants as a sign of his covenant with them. It showed that they were a member of his people. Here are other ways to translate this phrase:

is valuable (New Living Translation (2004))
-or-
is worthwhile (Contemporary English Version)
-or-
There is…a use/benefit
-or-
is good

the law: This phrase refers to the law that God gave to Moses. See how you translated it in 2:12 or 2:23.

2:25b

you break the law: See how you translated a similar clause (“breaking the law”) in 2:23.

2:25c

your circumcision has become uncircumcision: This indicates that if a Jew disobeys the law, the fact that he has been circumcised is no use to him. In God’s eyes he is no better off than a non-Jew. Here are other ways to translate these words:

you have become as though you had not been circumcised (New International Version)
-or-
you are no more circumcised than the uncircumcised (New Jerusalem Bible)
-or-
circumcision is of no value
-or-
we are just like those people who aren’t Jews who have never been circumcised

uncircumcision: This word refers to not being circumcised.

© 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 2.25

2.25-29

Dans ce passage, au lieu d’accuser son auditoire comme dans le passage précédent, Paul adopte le style d’un enseignant. Sa discussion au sujet de la loi conduit tout naturellement à une discussion sur la valeur de la circoncision, qui est le signe de l’alliance entre Dieu et son peuple. Pour Paul, ce signe n’est valable que si quelqu’un obéit aux exigences de l’alliance présentées dans la loi.

Le début du verset présente une structure marquée en grec : le mot circoncision est suivi de deux conjonctions μέν γάρ men gar. Cette dernière conjonction figure souvent dans cette partie de la lettre de Paul, soit avec le sens de « car », soit en exprimant l’idée « oui, en effet ». Associée à la première conjonction, elle annonce qu’un nouveau thème commence. Les versions varient dans leur traduction : Sans doute, « Certes », (Segond Révisée, Nouvelle Bible Segond, Osty-Trinquet), « Assurément » (La Bible du Semeur), « C’est vrai » (Parole de Vie). Dans la majorité des langues, il vaut mieux commencer un nouveau paragraphe ici. La traduction de la Bible de Jérusalem, « La circoncision, en effet, et sert… » ne marque pas la division nette qu’on ressent dans les autres versions. Dans ces textes souvent longs, il vaut mieux couper le discours à des endroits convenables, pour permettre au lecteur, ou à celui qui écoute, de bien discerner les différentes parties de l’argument de Paul.

Malgré le nouveau paragraphe, Paul continue de s’adresser à son auditoire à la deuxième personne du singulier tu.

la circoncision est utile : dans certaines cultures et langues, la circoncision est bien connue et sa traduction ne posera pas de problèmes. Dans de nombreuses sociétés, comme chez les Juifs, la circoncision constitue une étape importante dans la vie de chaque homme, sans laquelle cette personne ne fait pas partie de la communauté. Cependant, dans d’autres cultures, la circoncision est soit inconnue, soit mal vue. Dans de tels groupes, des expressions descriptives, telles que « couper le prépuce » paraîtra très vulgaire. Dans un tel cas de figure, les traducteurs pourront avoir recours à des euphémismes « couper en bas », « couper la peau » ou simplement « couper l’homme ». Quoi qu’il en soit, la pratique de la circoncision doit être clairement évoquée dans un contexte comme celui-ci, et le mot peut figurer dans le glossaire. Voir, par exemple, l’article Circoncire, circoncision dans le Vocabulaire de la Bible de la version Bible en français courant.

est utile rend un verbe grec qui veut dire « a de la valeur », « peut aider » (Matt 15.5), « est bénéfique ». En 1 Cor 14.6, Paul utilise le verbe pour demander en quoi quelqu’un est utile à la communauté, s’il parle en langue sans que personne ne le comprenne. Si les traducteurs ne trouvent pas d’expression pour utile, ils pourront simplement dire, « la circoncision a de la valeur » ou « est une bonne chose ».

si tu pratiques la loi : Paul dit que la circoncision est une bonne chose sous condition que la personne pratique la loi. Le verbe est au subjonctif en grec, démontrant qu’il n’est pas sûr que la personne pratique la loi. Il s’agit de suivre et d’accomplir la loi. Pour pratiquer, voir Rom 1.32 ; Rom 2.1. La Traduction œcuménique de la Bible opte pour une expression verbale, si tu transgresses…. La Bible en français courant choisit d’utiliser des termes complémentaires « Si tu obéis à la loi, la circoncision t’est utile ; mais si tu désobéis à la loi… » On pourrait aussi dire « Si tu ne fais pas ce que la loi te dit (de faire)… » Pour loi, voir Rom 2.12.

avec ta circoncision tu n’es plus qu’un incirconcis est litt. « ta circoncision est devenue incirconcision ». Les traducteurs réfléchiront sur la façon de rendre cette phrase. Paul pense qu’une personne qui est circoncise mais qui ne respecte pas la loi de Dieu n’est qu’un incirconcis. Or, on sait que dans la culture hébraïque, c’était la pire des insultes. Voir 1 Sam 17.26. Bien sûr, on ne peut pas physiquement se « défaire » de sa circoncision, mais « c’est comme si tu n’étais pas circoncis » (Bible en français courant), c’est-à-dire « même si tu es circoncis, tu es comme un homme qui n’est pas circoncis » (Parole de Vie). La La Bible du Semeur va plus loin en disant « être circoncis n’a pas plus de valeur que d’être incirconcis » ou on pourrait encore dire « être circoncis n’est rien ». Mais il vaut mieux rester plus proche du texte grec si possible.

Certaines versions, comme la Bible en français courant, renversent l’ordre des deux premières propositions, en mettant la condition au début : « Si tu obéis à la loi, la circoncision t’est utile », ce qui est certainement acceptable.

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