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 te ipsum condemnas eadem enim agis qui 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 patientiae et longanimitatis contemnis ignorans quoniam benignitas Dei ad paenitentiam 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 duritiam autem tuam et inpaenitens cor thesaurizas tibi iram in die irae 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)
his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus vitam aeternam (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,
his autem qui ex contentione et qui non adquiescunt 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 Iudaei primum et Graeci
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 Iudaeo primum et Graeco
11 For there is no respect of persons with God; —
non est enim personarum acceptio 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 et 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 enim gentes quae legem non habent naturaliter quae 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 cogitationum accusantium aut etiam defendentium
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 Iudaeus 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 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 te ipsum ducem esse caecorum 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 scientiae 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 te ipsum non doces qui praedicas non furandum furaris
22 That sayest—Do not commit adultery! Art thou, committing adultery? That abhorrest sacrilege, Art thou, robbing temples?
qui dicis non moechandum moecharis 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 praevaricationem 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 praevaricator legis sis circumcisio tua praeputium 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 praeputium iustitias legis custodiat nonne praeputium 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 quod ex natura est praeputium legem consummans te qui per litteram et circumcisionem praevaricator 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 Iudaeus est neque quae in manifesto in carne 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 Iudaeus et circumcisio cordis in spiritu non littera cuius laus non ex hominibus sed ex Deo est
