Romans 2
1 Wherefore, inexcusable, thou art, O man, whoever judgest; for, wherein thou judgest some one else, thyself, thou dost condemn, —for, the very things, thou dost practise, who art judging:
Propter quod inexcusabilis es o homo omnis, qui iudicas. In quo enim iudicas alterum, teipsum condemnas: eadem enim agis quæ iudicas.
2 We know, however, that, the sentence of God, is according to truth against them who, such things as these, do practise.
Scimus enim quoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.
3 And reckonest thou this, O man—who dost judge them who such things do practise, and yet art doing the same, that, thou, shalt escape the sentence of God?
Existimas autem hoc o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tu effugies iudicium Dei?
4 Or, the riches of his kindness, and forbearance, and long-suffering, dost thou despise, —not knowing that, the kindness of God, unto repentance, is leading thee?
An divitias bonitatis eius, et patientiæ, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
5 But, according to thy hardness, and [thine] impenitent heart, art treasuring up for thyself anger, in a day of anger and revelation of the righteous judgment of God, —
Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis iusti iudicii Dei,
6 Who will render unto each one according to his works: —
qui reddet unicuique secundum opera eius:
7 Unto them, on the one hand, who, by way of endurance in good work, are seeking, glory, honour and incorruption, life age-abiding, (aiōnios g166)
iis quidem, qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam: (aiōnios g166)
8 Unto them, on the other hand, who are of contention, and are not yielding unto the truth, but are yielding unto unrighteousness, anger and wrath,
iis autem, qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira, et indignatio.
9 tribulation and anguish—against every soul of man who worketh out what is base, both of Jew first and of Greek, —
Tribulatio, et angustia in omnem animam hominis operantis malum, Iudæi primum, et Græci:
10 But glory and honour and peace—unto every one who worketh what is good, both unto Jew first and unto Greek:
gloria autem, et honor, et pax omni operanti bonum, Iudæo primum, et Græco:
11 For there is no respect of persons with God; —
non enim est acceptio personarum apud Deum.
12 For, as many as without law sinned, without law, also shall perish, and, as many as within law sinned, through law, shall be judged;
Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem iudicabuntur.
13 For, not the hearers of law, are righteous with God, but, the doers of law, shall be declared righteous;
Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.
14 For, whensoever the nations which have not law, by nature, the things of the law, may be doing, the same, not having law, unto themselves, are a law, —
Cum autem Gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, eiusmodi legem non habentes, ipsi sibi sunt lex:
15 Who, indeed, shew the work of the law written in their hearts, their conscience therewith bearing witness, and, between one another, their reasonings accusing—or, even excusing, them: —
qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,
16 In the day on which God judgeth the secrets of men according to my glad-message through Christ Jesus.
in die, cum iudicabit Deus occulta hominum, secundum Evangelium meum per Iesum Christum.
17 If, however, thou, art taking the name of Jew, and resting thyself upon law, and boasting in God,
Si autem tu Iudæus cognominaris, et requiescis in lege, et gloriaris in Deo,
18 And art taking note of his will, and testing the things that differ—when receiving oral instruction out of the law,
et nosti voluntatem eius, et probas utiliora, instructus per legem,
19 Art persuaded, moreover, that, thou thyself, art—a guide of the blind, a light of them that are in darkness,
confidis teipsum esse ducem cæcorum, lumen eorum, qui in tenebris sunt,
20 A trainer of the simple, a teacher of babes, having the forming of knowledge and truth in the law, —
eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
21 Thou, therefore, that art teaching someone else, thyself, art thou not teaching? Thou that proclaimest—Do not steal! Art thou, stealing?
Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:
22 That sayest—Do not commit adultery! Art thou, committing adultery? That abhorrest sacrilege, Art thou, robbing temples?
qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:
23 That in law dost boast, Through the transgression of the law, art thou dishonouring God?
qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
24 For the name of God, because of you, is defamed among the nations, —even as it is written.
(Nomen enim Dei per vos blasphematur inter Gentes, sicut scriptum est.)
25 For, circumcision, indeed, profiteth—if, law, thou be practising; but, if thou be a transgressor of law, thy circumcision, hath become, uncircumcision
Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.
26 If then, the uncircumcision, be guarding the righteous requirement of the law, shall not, his uncircumcision, as circumcision be reckoned?—
Si igitur præputium iustitias legis custodiat: nonne præputium illius in circumcisionem reputabitur?
27 And the uncircumcision by nature, completing the law, shall judge, thee, who, notwithstanding letter and circumcision, art a transgressor of law!
et iudicabit id, quod ex natura est præputium, legem consummans, te, qui per litteram, et circumcisionem prævaricator legis es?
28 For, not he who is one in appearance, is a Jew, nor is, that which is such in appearance in flesh, circumcision;
Non enim qui in manifesto, Iudæus est: neque quæ in manifesto, in carne, est circumcisio:
29 But, he who is one in secret, is a Jew, —and, [that is], circumcision, which is of the heart, in spirit, not in letter, —whose, praise, is not of men, but of God.
sed qui in abscondito, Iudæus est: et circumcisio cordis in spiritu, non littera: cuius laus non ex hominibus, sed ex Deo est.
