τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσιν τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός.
8while for those who are self-seeking and who obey not the truth but injustice, there will be wrath and fury.
Nida (1947, p. 230) says this about the translation of the concept of “truth”: “The words for ‘truth’ and ‘true’ are not always the most readily discovered in aboriginal languages. In some instances the only expression which corresponds to ‘true’ is something like ‘it happened.’ A falsehood is something that ‘did not happen.’ In a good many languages the meaning of ‘truth’ is expressed by the words signifying ‘straight’ and ‘direct.’ Untruth is accordingly ‘crookedness.’ An abstract noun such as English “truth” is quite difficult to find in some instances. Only an expression such as ‘true statement’ or ‘true word’ will be found to correspond to English ‘truth.’”
The Greek, Latin, Ge’ez, and Hebrew that is usually translated in English as “truth” is translated in Luchazi with vusunga: “the quality of being straight” (source: E. Pearson in The Bible Translator 1954, p. 160ff. ), in Obolo as atikọ or “good/correct talk” (source: Enene Enene), and in Ekari as maakodo bokouto or “enormous truth” (esp. in John 14:6 and 17; bokouto — “enormous” — is being used as an attribute for abstract nouns to denote that they are of God [see also here]; source: Marion Doble in The Bible Translator 1963, p. 37ff. ).
Helen Evans (in The Bible Translator 1954, p. 40ff. ) tells of the translation into Kui which usually is “true-thing.” In some instances however, such as in the second part of John 17:17 (“your word is truth” in English), the use of “true-thing” indicated that there might be other occasions when it’s not true, so here the translation was a a form of “pure, holy.”
The translation committee of the Malay “Good News Bible” (Alkitab Berita Baik, see here ) wrestled with the translation of “truth” in the Gospel of John:
“Our Malay Committee also concluded that ‘truth’ as used in the Gospel of John was used either of God himself, or of God’s revelation of himself, or in an extended sense as a reference to those who had responded to God’s self-disclosure. In John 8:32 the New Malay translation reads ‘You will know the truth about God, and the truth about God will make you free.’ In John 8:44 this meaning is brought out by translating, ‘He has never been on the side of God, because there is no truth in him.’ Accordingly Jesus ‘tells the truth about God’ in 8:45, 46 (see also 16:7 and 8:37a). Then, ‘I am the way, the truth, and the life’ (John 14:6) becomes ‘I am the one who leads men to God, the one who reveals who and what God is, and the one who gives men life.” At 3:21 the translation reads ” … whoever obeys the truth, that is God himself, comes to the light …’; 16:13a appears as ‘he will lead you into the full truth about God’; and in 18:37 Jesus affirms ‘I came into the world to reveal the truth about God, and whoever obeys God listens to me.’ On this basis also 1:14 was translated ‘we saw his glory, the glory which he had as the Father’s only Son. Through him God has completely revealed himself (truth) and his love for us (grace)’; and 1:17 appears as ‘God gave the law through Moses; but through Jesus Christ he has completely revealed himself (truth) and his love for us (grace).'” (Source: Barclay Newman in The Bible Translator 1974, p. 432ff. )
The German New Testament translation by Berger / Nord (publ. 1999) has followed a somewhat similar path to the Malay committee 50 years earlier in the gospel of John. In John 1 it translates “truth as “God’s nature,” in John 3 as “God’s will,” in John 8 as “God’s reality,” in John 14 as “encountering God,” and in John 16 as “God’s truth.”
Following are a number of back-translations of Romans 2:8:
Like a number of other East Asian languages, Japanese uses a complex system of honorifics, i.e. a system where a number of different levels of politeness are expressed in language via words, word forms or grammatical constructs. These can range from addressing someone or referring to someone with contempt (very informal) to expressing the highest level of reference (as used in addressing or referring to God) or any number of levels in-between.
One way Japanese shows different degree of politeness is through the usage of an honorific construction where the morpheme are (され) is affixed on the verb as shown here in the widely-used Japanese Shinkaiyaku (新改訳) Bible of 2017. This is particularly done with verbs that have God as the agent to show a deep sense of reverence. Here, kudas-are-ru (下される) or “cast down” is used.
(Source: S. E. Doi, see also S. E. Doi in Journal of Translation, 18/2022, p. 37ff. )
(Please note that there are further comments on verse 8, in conjunction with verses 9 and 10 below.)
The contrast between some men (v. 7) and other men (v. 8) may be introduced in some languages with an adversative particle such as “but,” “on the other hand,” or “in contrast with these.”
The word rendered selfish by the Good News Translation (see New English Bible “who are governed by selfish ambition” and An American Translation* “self-seeking people”) originally was a term used to describe persons who sought a political office for selfish purposes. However, it is possible that his word could also have the meaning of “strife” or “contentiousness” (see Jerusalem Bible “unsubmissive” and Moffatt “willful”). This meaning may be rendered as “other men are always fighting with others” or “other men are always arguing against others” or “others only want their own way.” Selfish may be rendered as “who always want to do just what they want to do,” “who are always looking for their own benefit,” or “who want everyone else to serve them.”
In order to indicate that for Paul “truth” is a moral term and not merely an abstract idea, the Good News Translation renders Paul’s phrase “reject the truth” by reject what is right. In many languages what is right is rendered as “what they should do,” thus implying moral obligation. In other languages the contrast with wrong is “that which is good.” In many languages one cannot “follow what is wrong”; it is necessary to say “to do what is wrong” or “to continually do what is wrong.”
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 .
It may be helpful to consider these three verses together, since they have a common translational problem. The Greek text does not mention the source of wrath and anger (8), suffering and pain (9), and glory, honor, and peace (10). But Paul makes it clear that in each case God is the source, and for that reason the Good News Translation supplies God will pour (8), there will be (9), and God will give (10). In the Greek text the series of nouns appears without verbs to relate them to particular agents, but for the English reader it is necessary to supply some sort of verb. Most English translations accomplish this by providing an impersonal verb (for example “… will come” or “there will be…”), but Paul is clearly speaking of that which is brought about by God himself.
In verse 8 wrath and anger are essentially synonyms, both describing the attitude of God towards those on whom his judgment falls. In many languages it is impossible to speak of “pouring out wrath and anger.” One can, however, say “God will judge them in anger” or “God will be angry with them and judge them.” By combining both “anger” and “judging,” it is possible to reproduce something of the significance of the Greek terms translated wrath and anger. It is also possible to translate “God will punish” as an appropriate rendering of “pouring out wrath and anger.”
Similarly, it is difficult to introduce terms such as suffering and pain without indicating who is the agent. Therefore, one may transform this expression into “God will cause them to suffer and to have pain.”
For all men is literally “upon every soul of man,” a Semitic way of speaking of all mankind.
The contrast between first applied to Jews and also applied to Gentiles should not be interpreted in a chronological sense—that is, that the Jews will suffer first and the Gentiles afterwards, or that the Jews were the first to do evil and the Gentiles afterwards. The emphasis here is simply one of priority in God’s revelation of dealing with mankind, but this is difficult to indicate without distorting the actual meaning. For this reason, in some translations the contrast is made by a kind of collective expression “this includes both the Jews and the Gentiles.” The order of “Jews” and “Gentiles” is only an indication of the underlying historical sequence.
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 .
2:8a
But: Paul now wrote about the second group. They are very different from the first group, so many English versions translate the Greek conjunction as But.
are self-seeking: The meaning of the Greek word is not entirely certain, but most scholars think it means “ambitious in a selfish way.” This kind of person does everything for his own personal benefit, not to benefit God or other people. Here are other ways to translate this word:
selfishly ambitious (New American Standard Bible)
-or-
selfish (New Century Version)
-or-
just think of themselves
-or-
the only thing they think about is what they want
who reject the truth: These people do not do what they know God would want them to do. In some languages the word truth must be translated with a phrase. For example:
who do not obey the true words ⌊of God⌋
follow wickedness: This is the opposite of obeying the truth. These people do what they know God would want them not to do. Here are other ways to translate this phrase:
follow what is wrong (God’s Word)
-or-
live lives of wickedness (New Living Translation (2004))
-or-
obey unrighteousness (English Standard Version)
2:8b
there will be wrath and anger: The Berean Standard Bible supplies the words there will be. The context implies “he will give” from 2:7c. It indicates that God will have wrath and anger toward this second group of people. For example:
on them God will pour out his anger and fury (Good News Translation)
-or-
⌊God will be⌋ angry and furious
wrath and anger: The Greek word that the Berean Standard Bible translates as wrath can mean both “anger” and “punishment.” The Greek word that the Berean Standard Bible translates as anger can mean both “passion” and anger. They probably have similar meanings here. Together they would indicate a great amount of anger.
Some languages have only one word for the meaning of “anger.” If that is true in your language, indicate a great amount of anger. For example:
great anger
Some scholars think this phrase is a figure of speech where one term describes the other even though they are connected with and. For example:
the fury of retribution (New Jerusalem Bible)
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Ce verset donne l’autre partie de ce « remboursement » mentionné en Rom 2.6. Comme pour Rom 2.7, la Traduction œcuménique de la Bible renverse l’ordre de la phrase.
mais colère et indignation : en grec, ces mots se trouvent à la fin du verset. Il s’agit de la conséquence et du « salaire » réservé aux « rebelles », c’est-à-dire ceux qui se comportent d’une manière incrédule et désinvolte. Il y a un contraste entre le sort réservé aux fidèles ( Rom 2.7, la vie éternelle), et celui réservé aux rebelles, qui seront soumis à la colère et à l’indignation de Dieu. La conjonction δέ de exprime un contraste que certaines versions rendent par mais.
Pour colère, voir Rom 1.18.
Le mot indignation provient d’une racine qui parle d’un mouvement violent ou précipité. Il est utilisé pour Dieu (Apoc 15.1), pour Satan (Apoc 12.12) et aussi pour les humains (Luc 4.28). Les deux termes, colère et indignation sont très proches, décrivant l’attitude de Dieu et sa prise de position contre le mal, qui mène à des conséquences graves. Pour traduire ces termes, les traducteurs peuvent chercher deux mots dans leur langue, comme fait la La Bible du Semeur (« sa colère et sa fureur ») ou réduire à une expression forte comme fait la Parole de Vie (« son immense colère »). L’idée de jugement est sous-entendue : « Dieu sera en colère et jugera ceux qui… », mais il vaut mieux suivre le texte tel qu’il se présente en grec.
pour ceux qui, par révolte, se rebellent contre la vérité et se soumettent à l’injustice : en grec, ces mots sont mis en relief au début du verset. Il s’agit d’un participe verbal qui renvoie à ceux qui obéissent ou « sont dociles » à l’injustice et se rebellent contre la vérité.
par révolte est la traduction de la Traduction œcuménique de la Bible, mais le mot grec indique beaucoup plus quelqu’un qui agit pour satisfaire sa propre ambition, quelqu’un de très égoïste. C’est pour cela que plusieurs versions parlent d’« ambition personnelle » (Nouvelle Bible Segond, La Bible du Semeur) ou d’un « esprit de contestation » ou de rivalité. Le mot pourrait être rendu par « ceux qui ne pensent qu’à eux-mêmes » (Die Gute Nachricht) ou « ceux qui ne recherchent que leur propre avantage ». Selon Leenhardt (46, en note) il s’agit de ceux qui ont un « esprit de dispute, de chicane »). Dans ce contexte, il est possible que le mot fasse allusion à la contestation ou la révolte à l’égard de Dieu, c’est-à-dire, « ceux qui se révoltent contre lui » (Bible en français courant, Parole de Vie). Il vaut mieux éviter de rendre littéralement la traduction de la Bible de Jérusalem, « âmes rebelles » qui va plus loin que le texte.
se rebellent : ce verbe est la forme négative de la racine qui suit, « obéir », se soumettre. Le sens premier est « désobéir » ou « être indocile à quelqu’un ». La Parole de Vie dit que ces gens « n’obéissent pas à la vérité ». Les traducteurs pourront choisir un mot comme « s’opposent à » (Bible en français courant), « repoussent » (La Bible du Semeur), « rejettent », « se révoltent contre… »
la vérité : Paul ne définit pas de quelle vérité il s’agit. En Rom 1.18, Rom 1.25 il s’agit de la vérité de, ou concernant, Dieu. Mais dans ce contexte, d’autres donnent un sens moral au mot, en disant « rejettent ce qui est juste », autrement dit « ce qui est juste et vrai aux yeux de Dieu ».
et se soumettent à l’injustice : le verbe est la forme positive du verbe rendu ci-dessus par « se rebellent », c’est-à-dire, « obéir à », « être docile à ». Il y a, en fait, presque une contradiction ici, car la personne concernée litt. « obéit à l’injustice ». Les traducteurs devront trouver un mot qui convient dans ce contexte. La Bible en français courant opte aussi pour se soumettre, tandis que la Parole de Vie a « se laissent diriger par ce qui est mauvais ». La Nouvelle Bible Segond exprime bien ce jeu de mots ironique en parlant de ceux qui sont « indociles à la vérité et dociles à l’injustice ».
Pour injustice, voir Rom 1.18. Paul oppose la vérité à l’injustice (ἀδικία adikia). Plusieurs versions expriment ce dernier terme par le « mal » (Bible en français courant), « ce qui est mauvais » (Parole de Vie), « ce qui est injuste » (Parola del Signore). Une version en anglais oppose « ce qui est juste » à « ce qui est faux », mais ceci change légèrement le sens.
Source: Margot, Jean-Claude & Zogbo, Lynell. La lettre aux Romains – Manuel de traduction – Commentaire linguistique et exégétique de la Bible. Alliance biblique universelle, 2021.
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