Romans 2
1 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,
Propter quod inexcusabilis es o homo omnis, qui iudicas. In quo enim iudicas alterum, teipsum condemnas: eadem enim agis quæ iudicas.
2 and we have known that the judgment of God is according to truth, upon those practising such things.
Scimus enim quoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.
3 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?
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 goodness, and forbearance, and long-suffering, dost thou despise? — not knowing that the goodness of God doth lead thee to reformation!
An divitias bonitatis eius, et patientiæ, et longanimitatis contemnis? Ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
5 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,
Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis iusti iudicii Dei,
6 who shall render to each according to his works;
qui reddet unicuique secundum opera eius:
7 to those, indeed, who in continuance of a good work, do seek glory, and honour, and incorruptibility — life age-during; (aiōnios g166)
iis quidem, qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam: (aiōnios g166)
8 and to those contentious, and disobedient, indeed, to the truth, and obeying the unrighteousness — indignation and wrath,
iis autem, qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira, et indignatio.
9 tribulation and distress, upon every soul of man that is working the evil, both of Jew first, and of Greek;
Tribulatio, et angustia in omnem animam hominis operantis malum, Iudæi primum, et Græci:
10 and glory, and honour, and peace, to every one who is working the good, both to Jew first, and to Greek.
gloria autem, et honor, et pax omni operanti bonum, Iudæo primum, et Græco:
11 For there is no acceptance of faces with God,
non enim est acceptio personarum apud Deum.
12 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,
Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem iudicabuntur.
13 for not the hearers of the law [are] righteous before God, but the doers of the law shall be declared righteous: —
Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.
14 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;
Cum autem Gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, eiusmodi legem non habentes, ipsi sibi sunt lex:
15 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,
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 when God shall judge the secrets of men, according to my good news, through Jesus Christ.
in die, cum iudicabit Deus occulta hominum, secundum Evangelium meum per Iesum Christum.
17 Lo, thou art named a Jew, and dost rest upon the law, and dost boast in God,
Si autem tu Iudæus cognominaris, et requiescis in lege, et gloriaris in Deo,
18 and dost know the will, and dost approve the distinctions, being instructed out of the law,
et nosti voluntatem eius, et probas utiliora, instructus per legem,
19 and hast confidence that thou thyself art a leader of blind ones, a light of those in darkness,
confidis teipsum esse ducem cæcorum, lumen eorum, qui in tenebris sunt,
20 an instructor of foolish ones, a teacher of babes, having the form of the knowledge and of the truth in the law.
eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
21 Thou, then, who art teaching another, thyself dost thou not teach?
Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:
22 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?
qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:
23 thou who in the law dost boast, through the transgression of the law God dost thou dishonour?
qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
24 for the name of God because of you is evil spoken of among the nations, according as it hath been written.
(Nomen enim Dei per vos blasphematur inter Gentes, sicut scriptum est.)
25 For circumcision, indeed, doth profit, if law thou mayest practise, but if a transgressor of law thou mayest be, thy circumcision hath become uncircumcision.
Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.
26 If, therefore the uncircumcision the righteousness of the law may keep, shall not his uncircumcision for circumcision be reckoned?
Si igitur præputium iustitias legis custodiat: nonne præputium illius in circumcisionem reputabitur?
27 and the uncircumcision, by nature, fulfilling the law, shall judge thee who, through 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 he is not a Jew who is [so] outwardly, neither [is] circumcision that which is outward in flesh;
Non enim qui in manifesto, Iudæus est: neque quæ in manifesto, in carne, est circumcisio:
29 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.
sed qui in abscondito, Iudæus est: et circumcisio cordis in spiritu, non littera: cuius laus non ex hominibus, sed ex Deo est.
