Romans 2
1 Therefore you are without excuse, you person, you who judge, for what you judge in another you condemn in yourself. For you who judge practice the same things.
Propter quod inexcusabilis es o homo omnis, qui iudicas. In quo enim iudicas alterum, teipsum condemnas: eadem enim agis quae iudicas.
2 But we know that God's judgment is according to truth when it falls on those who practice such things.
Scimus enim quoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.
3 But consider this, you person, you who judge those who practice such things although you do the same things. Will you escape from the judgment of God?
Existimas autem hoc o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tu effugies iudicium Dei?
4 Or do you think so little of the riches of his goodness, his delayed punishment, and his patience? Do you not know that his goodness is meant to lead you to repentance?
An divitias bonitatis eius, et patientiae, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad poenitentiam te adducit:
5 But it is to the extent of your hardness and unrepentant heart that you are storing up for yourself wrath on the day of wrath, that is, the day of the revelation of God's righteous judgment.
Secundum autem duritiam tuam, et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis iusti iudicii Dei,
6 He will pay back to every person according to his actions:
qui reddet unicuique secundum opera eius:
7 to those who according to consistent, good actions have sought praise, honor, and incorruptibility, he will give eternal life. (aiōnios g166)
iis quidem, qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quaerunt, vitam aeternam: (aiōnios g166)
8 But to those who are self-seeking, who disobey the truth but obey unrighteousness, wrath and fierce anger will come.
iis autem, qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira, et indignatio.
9 God will bring tribulation and distress on every human soul that has practiced evil, to the Jew first, and also to the Greek.
Tribulatio, et angustia in omnem animam hominis operantis malum, Iudaei primum, et Graeci:
10 But praise, honor, and peace will come to everyone who practices good, to the Jew first, and also to the Greek.
gloria autem, et honor, et pax omni operanti bonum, Iudaeo primum, et Graeco:
11 For there is no favoritism with God.
non enim est acceptio personarum apud Deum.
12 For as many as have sinned without the law will also perish without the law, and as many as have sinned with respect to the law will be judged by the law.
Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem iudicabuntur.
13 For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be justified.
Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.
14 For when Gentiles, who do not have the law, do by nature the things of the law, they are a law to themselves, although they do not have the law.
Cum autem Gentes, quae legem non habent, naturaliter ea, quae legis sunt, faciunt, eiusmodi legem non habentes, ipsi sibi sunt lex:
15 By this they show that the actions required by the law are written in their hearts. Their conscience also bears witness to them, and their own thoughts either accuse or defend them to themselves
qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,
16 and also to God. That will happen on the day when God will judge the secrets of all people, according to my gospel, through Jesus Christ.
in die, cum iudicabit Deus occulta hominum, secundum Evangelium meum per Iesum Christum.
17 But if you call yourself a Jew and rest upon the law and boast in God,
Si autem tu Iudaeus cognominaris, et requiescis in lege, et gloriaris in Deo,
18 and know his will and approve of what is excellent because you have been instructed from the law;
et nosti voluntatem eius, et probas utiliora, instructus per legem,
19 and if you are convinced that you yourself are a guide to the blind, a light to those who are in darkness,
confidis teipsum esse ducem caecorum, lumen eorum, qui in tenebris sunt,
20 a corrector of the foolish, a teacher of little children, and that you have in the law the form of knowledge and of the truth, then how does this affect the way you live your life?
eruditorem insipientium, magistrum infantium, habentem formam scientiae, et veritatis in lege.
21 You who teach others, do you not teach yourself? You who preach against stealing, do you steal?
Qui ergo alium doces, teipsum non doces: qui praedicas non furandum, furaris:
22 You who say that one must not commit adultery, do you commit adultery? You who hate idols, do you rob temples?
qui dicis non moechandum, moecharis: qui abominaris idola, sacrilegium facis:
23 You who boast in the law, do you dishonor God by breaking the law?
qui in lege gloriaris, per praevaricationem legis Deum inhonoras.
24 For “the name of God is blasphemed among the Gentiles because of you,” just as it has been written.
(Nomen enim Dei per vos blasphematur inter Gentes, sicut scriptum est.)
25 For circumcision indeed benefits you if you obey the law, but if you break the law, your circumcision becomes uncircumcision.
Circumcisio quidem prodest, si legem observes: si autem praevaricator legis sis, circumcisio tua praeputium facta est.
26 If, then, the uncircumcised person keeps the requirements of the law, will not his uncircumcision be considered as circumcision?
Si igitur praeputium iustitias legis custodiat: nonne praeputium illius in circumcisionem reputabitur?
27 And will not the one who is naturally uncircumcised condemn you if he keeps the law? This is because you have the written law and circumcision, yet you break the law!
et iudicabit id, quod ex natura est praeputium, legem consummans, te, qui per litteram, et circumcisionem praevaricator legis es?
28 For he is not a Jew who is merely one outwardly; neither is circumcision that which is merely outward in the flesh.
Non enim qui in manifesto est, Iudaeus est: neque quae in manifesto in carne est, est circumcisio:
29 But he is a Jew who is one inwardly, and circumcision is that of the heart, in the Spirit, not in the letter. The praise of such a person comes not from people but from God.
sed qui in abscondito est, Iudaeus est: et circumcisio cordis in spiritu, non littera: cuius laus non ex hominibus, sed ex Deo est.
