Romanos 2
Clementine Vulgate, 1598Translation
Clementine Vulgate, 1598
Berean Standard Bible
1Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas: eadem enim agis quæ judicas.
1You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things.
2Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.
2And we know that God’s judgment against those who do such things is based on truth.
3Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei?
3So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God’s judgment?
4an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
4Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance?
5Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,
5But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.
6qui reddet unicuique secundum opera ejus:
6God “will repay each one according to his deeds.”
7iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam:
7To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life.
8iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.
8But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger.
9Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci:
9There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek;
10gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco:
10but glory, honor, and peace for everyone who does good, first for the Jew, then for the Greek.
11non enim est acceptio personarum apud Deum.
11For God does not show favoritism.
12Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem judicabuntur.
12All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.
13Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.
13For it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be declared righteous.
14Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex:
14Indeed, when Gentiles, who do not have the law, do by nature what the law requires, they are a law to themselves, even though they do not have the law.
15qui ostendunt opus legis scriptum in cordibus suis, testimonium reddente illis conscientia ipsorum, et inter se invicem cogitationibus accusantibus, aut etiam defendentibus,
15So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them
16in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.
16on the day when God will judge men’s secrets through Christ Jesus, as proclaimed by my gospel.
17Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,
17Now you, if you call yourself a Jew; if you rely on the law and boast in God;
18et nosti voluntatem ejus, et probas utiliora, instructus per legem,
18if you know His will and approve of what is superior because you are instructed by the law;
19confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,
19if you are convinced that you are a guide for the blind, a light for those in darkness,
20eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
20an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth—
21Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:
21you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?
22qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:
22You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples?
23qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
23You 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.)
24As it is written: “God’s name is blasphemed among the Gentiles because of you.”
25Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.
25Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision.
26Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur?
26If a man who is not circumcised keeps the requirements of the law, will not his uncircumcision be regarded as circumcision?
27et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es?
27The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.
28Non enim qui in manifesto, Judæus est: neque quæ in manifesto, in carne, est circumcisio:
28A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical.
29sed qui in abscondito, Judæus est: et circumcisio cordis in spiritu, non littera: cujus laus non ex hominibus, sed ex Deo est.
29No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code. Such a man’s praise does not come from men, but from God.
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