Προς Ρωμαιους 2
1 διο αναπολογητος ει ω ανθρωπε πας ο κρινων εν ω γαρ κρινεις τον ετερον σεαυτον κατακρινεις τα γαρ αυτα πρασσεις ο κρινων
Therefore you have nothing to say in your own defence, whoever you are who set yourself up as a judge. In judging others you condemn yourself, for you who set yourself up as a judge do the very same things.
2 οιδαμεν δε οτι το κριμα του θεου εστιν κατα αληθειαν επι τους τα τοιαυτα πρασσοντας
And we know that God’s judgment falls unerringly upon those who do them.
3 λογιζη δε τουτο ω ανθρωπε ο κρινων τους τα τοιαυτα πρασσοντας και ποιων αυτα οτι συ εκφευξη το κριμα του θεου
You who judge those that do such things and yet are yourself guilty of them — do you suppose that you of all men will escape God’s judgment?
4 η του πλουτου της χρηστοτητος αυτου και της ανοχης και της μακροθυμιας καταφρονεις αγνοων οτι το χρηστον του θεου εις μετανοιαν σε αγει
Or do you think lightly of his abundant kindness, patience, and forbearance, not realising that his kindness is meant to lead you to repentance?
5 κατα δε την σκληροτητα σου και αμετανοητον καρδιαν θησαυριζεις σεαυτω οργην εν ημερα οργης και αποκαλυψεως δικαιοκρισιας του θεου
Hard-hearted and impenitent as you are, you are storing up for yourself Wrath on the ‘Day of Wrath,’ when God’s justice as a judge will be revealed;
6 ος αποδωσει εκαστω κατα τα εργα αυτου
for ‘he will give to every man what his actions deserve.’
7 τοις μεν καθ υπομονην εργου αγαθου δοξαν και τιμην και αφθαρσιαν ζητουσιν ζωην αιωνιον (aiōnios g166)
To those who, by perseverance in doing good, aim at glory, honour, and all that is imperishable, he will give Immortal Life; (aiōnios g166)
8 τοις δε εξ εριθειας και απειθουσιν τη αληθεια πειθομενοις δε τη αδικια οργη και θυμος
while as to those who are factious, and disobedient to Truth but obedient to Evil, wrath and anger, distress and despair,
9 θλιψις και στενοχωρια επι πασαν ψυχην ανθρωπου του κατεργαζομενου το κακον ιουδαιου τε πρωτον και ελληνος
will fall upon every human being who persists in wrong-doing — upon the Jew first, but also upon the Greek.
10 δοξα δε και τιμη και ειρηνη παντι τω εργαζομενω το αγαθον ιουδαιω τε πρωτον και ελληνι
But there will be glory, honour, and peace for every one who does right — for the Jew first, but also for the Greek,
11 ου γαρ εστιν προσωπολημψια παρα τω θεω
since God shows no partiality.
12 οσοι γαρ ανομως ημαρτον ανομως και απολουνται και οσοι εν νομω ημαρτον δια νομου κριθησονται
All who, when they sin, are without Law will also perish without Law; while all who, when they sin, are under Law, will be judged as being under Law.
13 ου γαρ οι ακροαται νομου δικαιοι παρα [τω] θεω αλλ οι ποιηται νομου δικαιωθησονται
It is not those who hear the words of a Law that are righteous before God, but it is those who obey it that will be pronounced righteous.
14 οταν γαρ εθνη τα μη νομον εχοντα φυσει τα του νομου ποιωσιν ουτοι νομον μη εχοντες εαυτοις εισιν νομος
When Gentiles, who have no Law, do instinctively what the Law requires, they, though they have no Law, are a Law to themselves;
15 οιτινες ενδεικνυνται το εργον του νομου γραπτον εν ταις καρδιαις αυτων συμμαρτυρουσης αυτων της συνειδησεως και μεταξυ αλληλων των λογισμων κατηγορουντων η και απολογουμενων
for they show the demands of the Law written upon their hearts; their consciences corroborating it, while in their thoughts they argue either in self-accusation or, it may be, in self-defence —
16 εν {VAR1: η ημερα } {VAR2: ημερα οτε } κρινει ο θεος τα κρυπτα των ανθρωπων κατα το ευαγγελιον μου δια χριστου ιησου
on the day when God passes judgment on men’s inmost lives, as the Good News that I tell declares that he will do through Christ Jesus.
17 ει δε συ ιουδαιος επονομαζη και επαναπαυη νομω και καυχασαι εν θεω
But, perhaps, you bear the name of ‘Jew,’ and are relying upon Law, and boast of belonging to God, and understand his will,
18 και γινωσκεις το θελημα και δοκιμαζεις τα διαφεροντα κατηχουμενος εκ του νομου
and, having been carefully instructed from the Law, have learned to appreciate the finer moral distinctions.
19 πεποιθας τε σεαυτον οδηγον ειναι τυφλων φως των εν σκοτει
Perhaps you are confident that you are a guide to the blind, a light to those who are in the dark, an instructor of the unintelligent,
20 παιδευτην αφρονων διδασκαλον νηπιων εχοντα την μορφωσιν της γνωσεως και της αληθειας εν τω νομω
and a teacher of the childish, because in the Law you possess the outline of all Knowledge and Truth.
21 ο ουν διδασκων ετερον σεαυτον ου διδασκεις ο κηρυσσων μη κλεπτειν κλεπτεις
Why, then, you teacher of others, do not you teach yourself? Do you preach against stealing, and yet steal?
22 ο λεγων μη μοιχευειν μοιχευεις ο βδελυσσομενος τα ειδωλα ιεροσυλεις
Do you forbid adultery, and yet commit adultery? Do you loathe idols, and yet plunder temples?
23 ος εν νομω καυχασαι δια της παραβασεως του νομου τον θεον ατιμαζεις
Boasting, as you do, of your Law, do you dishonour God by breaking the Law?
24 το γαρ ονομα του θεου δι υμας βλασφημειται εν τοις εθνεσιν καθως γεγραπται
For, as Scripture says — ‘The name of God is reviled among the Gentiles because of you’!
25 περιτομη μεν γαρ ωφελει εαν νομον πρασσης εαν δε παραβατης νομου ης η περιτομη σου ακροβυστια γεγονεν
Circumcision has its value, if you are obeying the Law. But, if you are a breaker of the Law, your circumcision is no better than uncircumcision.
26 εαν ουν η ακροβυστια τα δικαιωματα του νομου φυλασση ουχ η ακροβυστια αυτου εις περιτομην λογισθησεται
If, then, an uncircumcised man pays regard to the requirements of the Law, will not he, although not circumcised, be regarded by God as if he were?
27 και κρινει η εκ φυσεως ακροβυστια τον νομον τελουσα σε τον δια γραμματος και περιτομης παραβατην νομου
Indeed, the man who, owing to his birth, remains uncircumcised, and yet scrupulously obeys the Law, will condemn you, who, for all your written Law and your circumcision, are yet a breaker of the Law.
28 ου γαρ ο εν τω φανερω ιουδαιος εστιν ουδε η εν τω φανερω εν σαρκι περιτομη
For a man who is only a Jew outwardly is not a real Jew; nor is outward bodily circumcision real circumcision. The real Jew is the man who is a Jew in soul;
29 αλλ ο εν τω κρυπτω ιουδαιος και περιτομη καρδιας εν πνευματι ου γραμματι ου ο επαινος ουκ εξ ανθρωπων αλλ εκ του θεου
and the real circumcision is the circumcision of the heart, a spiritual and not a literal thing. Such a man wins praise from God, though not from men.
