Romanos 2

1 Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas: eadem enim agis quæ judicas.

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.

2 Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.

But we know that God's judgment is according to truth when it falls on those who practice such things.

3 Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei?

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?

4 an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad pœnitentiam te adducit?

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?

5 Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,

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.

6 qui reddet unicuique secundum opera ejus:

He will pay back to every person according to his actions:

7 iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam: (aiōnios g166)

to those who according to consistent, good actions have sought praise, honor, and incorruptibility, he will give eternal life. (aiōnios g166)

8 iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.

But to those who are self-seeking, who disobey the truth but obey unrighteousness, wrath and fierce anger will come.

9 Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci:

God will bring tribulation and distress on every human soul that has practiced evil, to the Jew first, and also to the Greek.

10 gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco:

But praise, honor, and peace will come to everyone who practices good, to the Jew first, and also to the Greek.

11 non enim est acceptio personarum apud Deum.

For there is no favoritism with God.

12 Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem judicabuntur.

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.

13 Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.

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.

14 Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex:

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.

15 qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,

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

16 in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.

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.

17 Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,

But if you call yourself a Jew and rest upon the law and boast in God,

18 et nosti voluntatem ejus, et probas utiliora, instructus per legem,

and know his will and approve of what is excellent because you have been instructed from the law;

19 confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,

and if you are convinced that you yourself are a guide to the blind, a light to those who are in darkness,

20 eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.

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?

21 Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:

You who teach others, do you not teach yourself? You who preach against stealing, do you steal?

22 qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:

You who say that one must not commit adultery, do you commit adultery? You who hate idols, do you rob temples?

23 qui in lege gloriaris, per prævaricationem legis Deum inhonoras.

You who boast in the law, do you dishonor God by breaking the law?

24 (Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)

For “the name of God is blasphemed among the Gentiles because of you,” just as it has been written.

25 Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.

For circumcision indeed benefits you if you obey the law, but if you break the law, your circumcision becomes uncircumcision.

26 Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur?

If, then, the uncircumcised person keeps the requirements of the law, will not his uncircumcision be considered as circumcision?

27 et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es?

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!

28 Non enim qui in manifesto, Judæus est: neque quæ in manifesto, in carne, est circumcisio:

For he is not a Jew who is merely one outwardly; neither is circumcision that which is merely outward in the flesh.

29 sed qui in abscondito, Judæus est: et circumcisio cordis in spiritu, non littera: cujus laus non ex hominibus, sed ex Deo est.

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.