ローマ人への手紙 2
1 然れば総て是非する人よ、汝は弁解する事を得ず、蓋他人を是非するは己を罪する所以なり、其自ら是非する所と同じ事を為せばなり。
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 我等は斯の如き事を為す人に對して、神の審判が眞理に適へる事を知れり。
And we know that God’s judgment falls unerringly upon those who do them.
3 然て斯る事を為す者を是非しつつ自ら之を行ふ人よ、汝は神の審判を免れんと思ふか、
You who judge those that do such things and yet are yourself guilty of them — do you suppose that you of all men will escape God’s judgment?
4 神の仁慈と堪忍と耐久との豊なるを軽んずるか、神の慈愛の汝を改心に導きつつあるを知らざるか。
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 然て汝が頑固と悔悛めざる心とに由りて、己の為に神の御怒を積み、
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 各其業に應じて報い給ふべき神の正しき審判の顕るべき御怒の日に當りて之に触れん。
for ‘he will give to every man what his actions deserve.’
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 争へる人、眞理に服せず不義に就く人には、怒と憤とあるべし。
while as to those who are factious, and disobedient to Truth but obedient to Evil, wrath and anger, distress and despair,
9 凡て惡を行ふ者の霊魂には、ユデア人を初めギリシア人にも、患難と辛苦とあるべけれど、
will fall upon every human being who persists in wrong-doing — upon the Jew first, but also upon the Greek.
10 凡て善を行ふ者にはユデア人を初めギリシア人にも光榮と尊貴と平安とあるべし。
But there will be glory, honour, and peace for every one who does right — for the Jew first, but also for the Greek,
11 其は人に就きて偏り給ふ事は神に無き所なればなり。
since God shows no partiality.
12 蓋総て律法なくして罪を犯しし人は律法なくして亡びん、又総て律法ありて罪を犯しし人は律法によりて審判せられん、
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 其は律法の聴聞者は神の御前に義人たらずして、律法の實行者こそ義とせらるべければなり。
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 蓋律法を有たざる異邦人等が、自然に律法の事を行ふ時は、斯る律法を有たずと雖も自ら己に律法たるなり。
When Gentiles, who have no Law, do instinctively what the Law requires, they, though they have no Law, are a Law to themselves;
15 彼等は律法の働の己が心に銘されたるを顕し、其良心之が證を為し、其思相互に、或は咎め或は弁解する事あればなり。
for they show the demands of the Law written upon their hearts; their consciences corroborating it, while in their thoughts they argue either in self-accusation or, it may be, in self-defence —
16 是我福音に宣ぶる如く、神がイエズス、キリストを以て人々の密事を審判し給ふべき日に明かならん。
on the day when God passes judgment on men’s inmost lives, as the Good News that I tell declares that he will do through Christ Jesus.
17 然るに汝はユデア人と稱せられて律法に安んじ、神を以て誇と為し、
But, perhaps, you bear the name of ‘Jew,’ and are relying upon Law, and boast of belonging to God, and understand his will,
18 其御旨を知り、律法に諭されて一層有益なる事を認め、
and, having been carefully instructed from the Law, have learned to appreciate the finer moral distinctions.
19 敢て己を以て盲者の手引、暗黒に在る人の燈火、
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 愚者の教師、兒等の師匠なりとし、律法に於て學識と眞理との則を有てる者と思へり。
and a teacher of the childish, because in the Law you possess the outline of all Knowledge and Truth.
21 然りながら汝は人を教へて己を教へず、盗む勿れと述べて自ら盗み、
Why, then, you teacher of others, do not you teach yourself? Do you preach against stealing, and yet steal?
22 姦淫する勿れと云ひて自ら姦淫し、偶像を憎みて聖なるものを冒し、
Do you forbid adultery, and yet commit adultery? Do you loathe idols, and yet plunder temples?
23 律法に誇りつつ自ら律法を破りて神を辱しむ、
Boasting, as you do, of your Law, do you dishonour God by breaking the Law?
24 録して、「神の御名は汝等によりて異邦人の中に罵らる」、とあるが如し。
For, as Scripture says — ‘The name of God is reviled among the Gentiles because of you’!
25 汝律法を守る時は割禮其益ありと雖も、律法を破る時は汝の割禮は既に無割禮となれるなり。
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 然れば無割禮[の人]律法の禁令を守らば、其無割禮は割禮と斉しく視做さるべきに非ずや。
If, then, an uncircumcised man pays regard to the requirements of the Law, will not he, although not circumcised, be regarded by God as if he were?
27 斯て生來無割禮[の人]律法を全うせば、儀文及び割禮ありながら律法を破れる汝を罪に定めん。
Indeed, the man 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 蓋表に然ある人がユデア人たるに非ず、又陽に身に在るものが割禮たるに非ず。
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 man who is a Jew in soul;
29 心中に然ある人こそユデア人、儀文によらず霊による心のものこそ割禮にして、其誉は人より來らず而も神より來る。
and the real circumcision is the circumcision of the heart, a spiritual and not a literal thing. Such a man wins praise from God, though not from men.
