Romanos 2
1 Propter quod inexcusabilis es o homo omnis, qui iudicas. In quo enim iudicas alterum, teipsum condemnas: eadem enim agis quæ iudicas.
Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things.
2 Scimus enim quoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.
We know that the judgment of God is according to truth against those who practice such things.
3 Existimas autem hoc o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tu effugies iudicium Dei?
Do you think this, O man who judges those who practice such things, and do the same, that you will escape the judgment of God?
4 An divitias bonitatis eius, et patientiæ, et longanimitatis contemnis? Ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
Or do you despise the riches of his goodness, forbearance, and patience, not knowing that the goodness of God leads you to repentance?
5 Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis iusti iudicii Dei,
But according to your hardness and unrepentant heart you are treasuring up for yourself wrath in the day of wrath, revelation, and of the righteous judgment of God,
6 qui reddet unicuique secundum opera eius:
who “will pay back to everyone according to their works:”
7 iis quidem, qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam: (aiōnios g166)
to those who by perseverance in well-doing seek for glory, honor, and incorruptibility, eternal life; (aiōnios g166)
8 iis autem, qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira, et indignatio.
but to those who are self-seeking and don’t obey the truth, but obey unrighteousness, will be wrath, indignation,
9 Tribulatio, et angustia in omnem animam hominis operantis malum, Iudæi primum, et Græci:
oppression, and anguish on every soul of man who does evil, to the Jew first, and also to the Greek.
10 gloria autem, et honor, et pax omni operanti bonum, Iudæo primum, et Græco:
But glory, honor, and peace go to every man who does good, to the Jew first, and also to the Greek.
11 non enim est acceptio personarum apud Deum.
For there is no partiality with God.
12 Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem iudicabuntur.
For as many as have sinned without the law will also perish without the law. As many as have sinned under the law will be judged by the law.
13 Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.
For it isn’t the hearers of the law who are righteous before God, but the doers of the law will be justified
14 Cum autem Gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, eiusmodi legem non habentes, ipsi sibi sunt lex:
(for when Gentiles who don’t have the law do by nature the things of the law, these, not having the 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,
in that they show the work of the law written in their hearts, their conscience testifying with them, and their thoughts among themselves accusing or else excusing them)
16 in die, cum iudicabit Deus occulta hominum, secundum Evangelium meum per Iesum Christum.
in the day when God will judge the secrets of men, according to my Good News, by Yeshua the Messiah.
17 Si autem tu Iudæus cognominaris, et requiescis in lege, et gloriaris in Deo,
Indeed you bear the name of a Jew, rest on the law, glory in God,
18 et nosti voluntatem eius, et probas utiliora, instructus per legem,
know his will, and approve the things that are excellent, being instructed out of the law,
19 confidis teipsum esse ducem cæcorum, lumen eorum, qui in tenebris sunt,
and are confident that you yourself are a guide of the blind, a light to those who are in darkness,
20 eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
a corrector of the foolish, a teacher of babies, having in the law the form of knowledge and of the truth.
21 Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:
You therefore who teach another, don’t you teach yourself? You who proclaim that a man shouldn’t steal, do you steal?
22 qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:
You who say a man shouldn’t commit adultery, do you commit adultery? You who abhor idols, do you rob temples?
23 qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
You who glory in the law, do you dishonor God by disobeying the law?
24 (Nomen enim Dei per vos blasphematur inter Gentes, sicut scriptum est.)
For “the name of God is blasphemed among the Gentiles because of you,” just as it is written.
25 Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.
For circumcision indeed profits, if you are a doer of the law, but if you are a transgressor of the law, your circumcision has become uncircumcision.
26 Si igitur præputium iustitias legis custodiat: nonne præputium illius in circumcisionem reputabitur?
If therefore the uncircumcised keep the ordinances of the law, won’t his uncircumcision be accounted as circumcision?
27 Et iudicabit id, quod ex natura est præputium, legem consummans, te, qui per litteram, et circumcisionem prævaricator legis es?
Won’t those who are physically uncircumcised, but fulfill the law, judge you, who with the letter and circumcision are a transgressor of the law?
28 Non enim qui in manifesto, Iudæus est: neque quæ in manifesto, in carne, est circumcisio:
For he is not a Jew who is one outwardly, neither is that circumcision which is outward in the flesh;
29 sed qui in abscondito, Iudæus est: et circumcisio cordis in spiritu, non littera: cuius laus non ex hominibus, sed ex Deo est.
but he is a Jew who is one inwardly, and circumcision is that of the heart, in the spirit, not in the letter; whose praise is not from men, but from God.
