Romanos 2

1 Propter quod inexcusabilis es o homo omnis, qui iudicas. In quo enim iudicas alterum, teipsum condemnas: eadem enim agis quae iudicas.

Therefore, thou art inexcusable, O man — every one who is judging — for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging,

2 Scimus enim quoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.

and we have known that the judgment of God is according to truth, upon those practising such things.

3 Existimas autem hoc o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tu effugies iudicium Dei?

And dost thou think this, O man, who art judging those who such things are practising, and art doing them, that thou shalt escape the judgment of God?

4 An divitias bonitatis eius, et patientiae, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad poenitentiam te adducit:

or the riches of His goodness, and forbearance, and long-suffering, dost thou despise? — not knowing that the goodness of God doth lead thee to reformation!

5 Secundum autem duritiam tuam, et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis iusti iudicii Dei,

but, according to thy hardness and impenitent heart, thou dost treasure up to thyself wrath, in a day of wrath and of the revelation of the righteous judgment of God,

6 qui reddet unicuique secundum opera eius:

who shall render to each according to his works;

7 iis quidem, qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quaerunt, vitam aeternam: (aiōnios g166)

to those, indeed, who in continuance of a good work, do seek glory, and honour, and incorruptibility — life age-during; (aiōnios g166)

8 iis autem, qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira, et indignatio.

and to those contentious, and disobedient, indeed, to the truth, and obeying the unrighteousness — indignation and wrath,

9 Tribulatio, et angustia in omnem animam hominis operantis malum, Iudaei primum, et Graeci:

tribulation and distress, upon every soul of man that is working the evil, both of Jew first, and of Greek;

10 gloria autem, et honor, et pax omni operanti bonum, Iudaeo primum, et Graeco:

and glory, and honour, and peace, to every one who is working the good, both to Jew first, and to Greek.

11 non enim est acceptio personarum apud Deum.

For there is no acceptance of faces with God,

12 Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem iudicabuntur.

for as many as without law did sin, without law also shall perish, and as many as did sin in law, through law shall be judged,

13 Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.

for not the hearers of the law [are] righteous before God, but the doers of the law shall be declared righteous: —

14 Cum autem Gentes, quae legem non habent, naturaliter ea, quae legis sunt, faciunt, eiusmodi legem non habentes, ipsi sibi sunt lex:

For, when nations that have not a law, by nature may do the things of the law, these not having a law — to themselves are a law;

15 qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,

who do shew the work of the law written in their hearts, their conscience also witnessing with them, and between one another the thoughts accusing or else defending,

16 in die, cum iudicabit Deus occulta hominum, secundum Evangelium meum per Iesum Christum.

in the day when God shall judge the secrets of men, according to my good news, through Jesus Christ.

17 Si autem tu Iudaeus cognominaris, et requiescis in lege, et gloriaris in Deo,

Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,

18 et nosti voluntatem eius, et probas utiliora, instructus per legem,

and dost know the will, and dost approve the distinctions, being instructed out of the law,

19 confidis teipsum esse ducem caecorum, lumen eorum, qui in tenebris sunt,

and hast confidence that thou thyself art a leader of blind ones, a light of those in darkness,

20 eruditorem insipientium, magistrum infantium, habentem formam scientiae, et veritatis in lege.

an instructor of foolish ones, a teacher of babes, having the form of the knowledge and of the truth in the law.

21 Qui ergo alium doces, teipsum non doces: qui praedicas non furandum, furaris:

Thou, then, who art teaching another, thyself dost thou not teach?

22 qui dicis non moechandum, moecharis: qui abominaris idola, sacrilegium facis:

thou who art preaching not to steal, dost thou steal? thou who art saying not to commit adultery, dost thou commit adultery? thou who art abhorring the idols, dost thou rob temples?

23 qui in lege gloriaris, per praevaricationem legis Deum inhonoras.

thou who in the law dost boast, through the transgression of the law God dost thou dishonour?

24 (Nomen enim Dei per vos blasphematur inter Gentes, sicut scriptum est.)

for the name of God because of you is evil spoken of among the nations, according as it hath been written.

25 Circumcisio quidem prodest, si legem observes: si autem praevaricator legis sis, circumcisio tua praeputium facta est.

For circumcision, indeed, doth profit, if law thou mayest practise, but if a transgressor of law thou mayest be, thy circumcision hath become uncircumcision.

26 Si igitur praeputium iustitias legis custodiat: nonne praeputium illius in circumcisionem reputabitur?

If, therefore the uncircumcision the righteousness of the law may keep, shall not his uncircumcision for circumcision be reckoned?

27 et iudicabit id, quod ex natura est praeputium, legem consummans, te, qui per litteram, et circumcisionem praevaricator legis es?

and the uncircumcision, by nature, fulfilling the law, shall judge thee who, through letter and circumcision, [art] a transgressor of law.

28 Non enim qui in manifesto est, Iudaeus est: neque quae in manifesto in carne est, est circumcisio:

For he is not a Jew who is [so] outwardly, neither [is] circumcision that which is outward in flesh;

29 sed qui in abscondito est, Iudaeus est: et circumcisio cordis in spiritu, non littera: cuius laus non ex hominibus, sed ex Deo est.

but a Jew [is] he who is [so] inwardly, and circumcision [is] of the heart, in spirit, not in letter, of which the praise is not of men, but of God.