Romanos 2

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

You are therefore inexcusable, O man, whoever you are, that sits in judgment; for in judging another you are condemning yourself. You, the judge, are habitually practising the very same things.

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

"We know that God’s judgment against those who practise such vices is in accord with the truth," you say?

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

Very well; and do you suppose, you who judge those that practise such vices, and are doing the very same, that you will elude the judgment of God?

4 An divitias bonitatis eius, et patientiae, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad poenitentiam te adducit:

Or do you despise the riches of his kindness and forbearance and long patience? Do you not know that the kindness of God is leading you to repentance?

5 Secundum autem duritiam tuam, et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis iusti iudicii Dei,

In your hardness and impenitence of heart you are treasuring up for yourself wrath on the Day of Wrath, when the righteous judgment of God is revealed.

6 qui reddet unicuique secundum opera eius:

For He will render to every man according to his works;

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

eternal life to those who by patience in well-doing strive for glory and honor and immortality; (aiōnios g166)

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

but anger and wrath upon those who are self-willed and disobey the truth, but obey unrighteousness.

9 Tribulatio, et angustia in omnem animam hominis operantis malum, Iudaei primum, et Graeci:

Anguish and calamity will be upon every soul of man who practises evil, upon the Jew first, and also upon the Gentile;

10 gloria autem, et honor, et pax omni operanti bonum, Iudaeo primum, et Graeco:

but glory and honor and peace to every man who does good, to the Jew first, and also to the Gentile.

11 non enim est acceptio personarum apud Deum.

For there is no partiality with God.

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

For all who have sinned without law will also perish without law; and all who have sinned under law will be judged by law.

13 Non enim auditores legis iusti sunt apud Deum, sed factores legis iustificabuntur.

For it is not the hearers of law who are righteous in the eyes of God; nay, it is the doers of law who will be accounted righteous.

14 Cum autem Gentes, quae legem non habent, naturaliter ea, quae legis sunt, faciunt, eiusmodi legem non habentes, ipsi sibi sunt lex:

For when Gentiles, who have no law, obey by natural instinct the commands of the Law, they even though they have no law, are a law to themselves.

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

For they show that the work of the Law is written in their hearts, while their conscience bears them witness, as their reasonings accuse, or it may be defend, them,

16 in die, cum iudicabit Deus occulta hominum, secundum Evangelium meum per Iesum Christum.

in the day when God will judge the secrets of men by Jesus Christ, according to my gospel.

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

Now if you bear the name of a Jew, and rely upon law, and boast yourself in God,

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

and know his will, and can test the things that differ; if you are instructed out of the Law,

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

and are confident that you yourself are a darkness,

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

an instructor of the foolish, a teacher of the young, because you have in the Law the form of knowledge and of the truth - well then, you who are teaching others, do you ever teach yourself?

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

You who are preaching that a man should not steal, do you practise theft?

22 qui dicis non moechandum, moecharis: qui abominaris idola, sacrilegium facis:

You who keep saying that a man should not commit adultery, do you commit adultery? You who hold idols in abhorrence, are you plundering their temples?

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

You who are making your boast in the Law, do you habitually dishonor God through your transgressions of the Law?

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

For the name of God is continually blasphemed among the Gentiles because of you, even as the Scripture itself says.

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

Circumcision does indeed profit, if you are obedient to the Law; but if you habitually break the Law, your circumcision is become uncircumcision.

26 Si igitur praeputium iustitias legis custodiat: nonne praeputium illius in circumcisionem reputabitur?

So if the uncircumcised keeps the ordinance of the Law, shall not his uncircumcision be reckoned equivalent to circumcision.

27 et iudicabit id, quod ex natura est praeputium, legem consummans, te, qui per litteram, et circumcisionem praevaricator legis es?

And shall not those who are physically uncircumcised, but who keep the Law, condemn you who are a breaker of the Law, although you have a written law and circumcision?

28 Non enim qui in manifesto est, Iudaeus est: neque quae in manifesto in carne est, est circumcisio:

For the real Jew is not the man who is one outwardly, and the real circumcision is not outward in the flesh;

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

but the real Jew is one inwardly, and real circumcision is heart- circumcision, spiritual, not literal, praised not by men, but by God.