Romanos 2
1 propter quod inexcusabilis es o homo omnis qui iudicas in quo enim iudicas alterum te ipsum condemnas eadem enim agis qui iudicas
Therefore thou art inexcusable, O man, whoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things.
2 scimus enim quoniam iudicium Dei est secundum veritatem in eos qui talia agunt
But we are sure that the judgment of God is according to truth, against them who commit such things.
3 existimas autem hoc o homo qui iudicas eos qui talia agunt et facis ea quia tu effugies iudicium Dei
And thinkest thou this, O man, that judgest them who do such things, and doest the same, that thou shalt escape the judgment of God?
4 an divitias bonitatis eius et patientiae et longanimitatis contemnis ignorans quoniam benignitas Dei ad paenitentiam te adducit
Or despisest thou the riches of his goodness, and forbearance, and long-suffering; not knowing that the goodness of God leadeth thee to repentance?
5 secundum duritiam autem tuam et inpaenitens cor thesaurizas tibi iram in die irae et revelationis iusti iudicii Dei
But after thy hardness and impenitent heart, treasurest up to thyself wrath against the day of wrath, and revelation of the righteous judgment of God;
6 qui reddet unicuique secundum opera eius
Who will render to every man according to his deeds:
7 his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus vitam aeternam (aiōnios g166)
To them who by patient continuance in well-doing, seek for glory, and honor, and immortality; eternal life: (aiōnios g166)
8 his autem qui ex contentione et qui non adquiescunt veritati credunt autem iniquitati ira et indignatio
But to them that are contentious, and do not obey the truth, but obey unrighteousness; indignation and wrath:
9 tribulatio et angustia in omnem animam hominis operantis malum Iudaei primum et Graeci
Tribulation and anguish upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
10 gloria autem et honor et pax omni operanti bonum Iudaeo primum et Graeco
But glory, honor, and peace, to every man that worketh good, to the Jew first, and also to the Gentile;
11 non est enim personarum acceptio apud Deum
For there is no respect of persons with God.
12 quicumque enim sine lege peccaverunt sine lege et peribunt et quicumque in lege peccaverunt per legem iudicabuntur
For as many as have sinned without law, shall also perish without law: and as many as have sinned in the law, shall be judged by the law,
13 non enim auditores legis iusti sunt apud Deum sed factores legis iustificabuntur
(For not the hearers of the law are just before God, but the doers of the law shall be justified.
14 cum enim gentes quae legem non habent naturaliter quae legis sunt faciunt eiusmodi legem non habentes ipsi sibi sunt lex
For when the Gentiles, who have not the law, do by nature the things contained in the law, these having not the law, are a law to themselves.
15 qui ostendunt opus legis scriptum in cordibus suis testimonium reddente illis conscientia ipsorum et inter se invicem cogitationum accusantium aut etiam defendentium
Who show the work of the law written in their hearts, their conscience also bearing testimony, and [their] thoughts the mean while accusing, or else excusing one another)
16 in die cum iudicabit Deus occulta hominum secundum evangelium meum per Iesum Christum
In the day when God shall 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
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
18 et nosti voluntatem et probas utiliora instructus per legem
And knowest [his] will, and approvest the things that are more excellent, being instructed out of the law,
19 confidis te ipsum ducem esse caecorum lumen eorum qui in tenebris sunt
And art confident that thou thyself art a guide of the blind, a light of them who are in darkness,
20 eruditorem insipientium magistrum infantium habentem formam scientiae et veritatis in lege
An instructor of the foolish, a teacher of babes, who hast the form of knowledge, and of the truth in the law:
21 qui ergo alium doces te ipsum non doces qui praedicas non furandum furaris
Thou therefore who teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
22 qui dicis non moechandum moecharis qui abominaris idola sacrilegium facis
Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
23 qui in lege gloriaris per praevaricationem legis Deum inhonoras
Thou that makest thy boast of the law, through breaking the law dishonorest thou God?
24 nomen enim Dei per vos blasphematur inter gentes sicut scriptum est
For the name of God is blasphemed among the Gentiles, through you, as it is written.
25 circumcisio quidem prodest si legem observes si autem praevaricator legis sis circumcisio tua praeputium facta est
For circumcision verily profiteth, if thou keepest the law; but if thou art a breaker of the law, thy circumcision is made uncircumcision.
26 si igitur praeputium iustitias legis custodiat nonne praeputium illius in circumcisionem reputabitur
Therefore, if the uncircumcision keepeth the righteousness of the law, shall not his uncircumcision be counted for circumcision?
27 et iudicabit quod ex natura est praeputium legem consummans te qui per litteram et circumcisionem praevaricator legis es
And shall not uncircumcision which is by nature, if it fulfilleth the law, judge thee, who by the letter and circumcision dost transgress the law?
28 non enim qui in manifesto Iudaeus est neque quae in manifesto in carne circumcisio
For he is not a Jew, who is one outwardly; neither [is that] circumcision, which is outward in the flesh:
29 sed qui in abscondito Iudaeus et circumcisio cordis in spiritu non littera cuius 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, [and] not in the letter; whose praise [is] not from men, but from God.
