Romanos 2
1 Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas: eadem enim agis quæ judicas.
Therefore you have nothing to say in your own defence, whoever you are who set yourself up as a judge. In judging others you condemn yourself, for you who set yourself up as a judge do the very same things.
2 Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.
And we know that God’s judgment falls unerringly on those who do them.
3 Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei?
You who judge those that do such things and yet are yourself guilty of them – do you suppose that you of all people will escape God’s judgment?
4 an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
Or do you think lightly of his abundant kindness, patience, and forbearance, not realising that his kindness is meant to lead you to repentance?
5 Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,
Hard-hearted and impenitent as you are, you are storing up for yourself wrath on the day of wrath, when God’s justice as a judge will be revealed;
6 qui reddet unicuique secundum opera ejus:
for he will give to everyone what their actions deserve.
7 iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam: (aiōnios g166)
To those who, by perseverance in doing good, aim at glory, honour, and all that is imperishable, he will give immortal life; (aiōnios g166)
8 iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.
while as to those who are factious, and disobedient to truth but obedient to evil, wrath and anger, distress and despair,
9 Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci:
will fall on every human being who persists in wrongdoing – on the Jew first, but also on the Greek.
10 gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco:
But there will be glory, honour, and peace for everyone who does right – for the Jew first, but also for the Greek,
11 non enim est acceptio personarum apud Deum.
since God shows no partiality.
12 Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem judicabuntur.
All who, when they sin, are without Law will also perish without Law; while all who, when they sin, are under Law, will be judged as being under Law.
13 Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.
It is not those who hear the words of a Law that are righteous before God, but it is those who obey it that will be pronounced righteous.
14 Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex:
When Gentiles, who have no Law, do instinctively what the Law requires, they, though they have no Law, are a Law to themselves;
15 qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,
for they show the demands of the Law written on their hearts; their consciences corroborating it, while in their thoughts they argue either in self-accusation or, it may be, in self-defence –
16 in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.
on the day when God passes judgment on people’s inmost lives, as the good news that I tell declares that he will do through Christ Jesus.
17 Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,
But, perhaps, you bear the name of “Jew,” and are relying on Law, and boast of belonging to God, and understand his will,
18 et nosti voluntatem ejus, et probas utiliora, instructus per legem,
and, having been carefully instructed from the Law, have learned to appreciate the finer moral distinctions.
19 confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,
Perhaps you are confident that you are a guide to the blind, a light to those who are in the dark, an instructor of the unintelligent,
20 eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
and a teacher of the childish, because in the Law you possess the outline of all knowledge and truth.
21 Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:
Why, then, you teacher of others, don’t you teach yourself? Do you preach against stealing, and yet steal?
22 qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:
Do you forbid adultery, and yet commit adultery? Do you loathe idols, and yet plunder temples?
23 qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
Boasting, as you do, of your Law, do you dishonour God by breaking the Law?
24 (Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)
For, as scripture says – “The Gentiles insult God’s name because of you”!
25 Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.
Circumcision has its value, if you are obeying the Law. But, if you are a breaker of the Law, your circumcision is no better than uncircumcision.
26 Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur?
If, then, an uncircumcised man pays regard to the requirements of the Law, won’t he, although not circumcised, be regarded by God as if he were?
27 et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es?
Indeed, the person who, owing to his birth, remains uncircumcised, and yet scrupulously obeys the Law, will condemn you, who, for all your written Law and your circumcision, are yet a breaker of the Law.
28 Non enim qui in manifesto, Judæus est: neque quæ in manifesto, in carne, est circumcisio:
For a man who is only a Jew outwardly is not a real Jew; nor is outward bodily circumcision real circumcision. The real Jew is the person who is a Jew in soul;
29 sed qui in abscondito, Judæus est: et circumcisio cordis in spiritu, non littera: cujus laus non ex hominibus, sed ex Deo est.
and the real circumcision is the circumcision of the heart, a spiritual and not a literal thing. Such a person wins praise from God, though not from people.
