Epistula ad Romanos, 2

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

1. Therefore you have no excuse, O man, whoever you are, when you judge another; for in passing judgment upon him you condemn yourself, because you, the judge, are doing the very same things.

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

2. We know that the judgment of God rightly falls upon those who do such things.

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

3. Do you suppose, O man, that when you judge those who do such things and yet do them yourself, you will escape the judgment of God?

4. An divitias benignitatis eius et patientiae et longanimitatis contemnis, ignorans quoniam benignitas Dei ad paenitentiam te adducit?

4. Or do you presume upon the riches of his kindness and forbearance and patience? Do you not know that God's kindness is meant to lead you to repentance?

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

5. But by your hard and impenitent heart you are storing up wrath for yourself on the day of wrath when God's righteous judgment will be revealed.

6. qui reddet unicuique secundum opera eius:

6. For he will render to every man according to his works:

7. his quidem, qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerunt, vitam aeternam;

7. to those who by patience in well-doing seek for glory and honor and immortality, he will give eternal life;

8. his autem, qui ex contentione et non oboediunt veritati, oboediunt autem iniquitati, ira et indignatio.

8. but for those who are factious and do not obey the truth, but obey wickedness, there will be wrath and fury.

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

9. There will be tribulation and distress for every human being who does evil, the Jew first and also the Greek,

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

10. but glory and honor and peace for every one who does good, the Jew first and also the Greek.

11. Non est enim personarum acceptio apud Deum!

11. For God shows no partiality.

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

12. All who have sinned without the law will also perish without the law, and all who have sinned under the law will be judged by the law.

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

13. For it is not the hearers of the law who are righteous before God, but the doers of the law who will be justified.

14. Cum enim gentes, quae legem non habent, naturaliter, quae legis sunt, faciunt, eiusmodi legem non habentes ipsi sibi sunt lex;

14. When Gentiles who have not the law do by nature what the law requires, they are a law to themselves, even though they do not have the law.

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

15. They show that what the law requires is written on their hearts, while their conscience also bears witness and their conflicting thoughts accuse or perhaps excuse them

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

16. on that day when, according to my gospel, God judges the secrets of men by Christ Jesus.

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

17. But if you call yourself a Jew and rely upon the law and boast of your relation to God

18. et nosti Voluntatem et discernis potiora instructus per legem,

18. and know his will and approve what is excellent, because you are instructed in the law,

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

19. and if you are sure that you are a guide to the blind, a light to those who are in darkness,

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

20. a corrector of the foolish, a teacher of children, having in the law the embodiment of knowledge and truth --

21. Qui ergo alium doces, teipsum non doces? Qui praedicas non furandum, furaris?

21. you then who teach others, will you not teach yourself? While you preach against stealing, do you steal?

22. Qui dicis non moechandum, moecharis? Qui abominaris idola, templa spolias?

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

23. Qui in lege gloriaris, per praevaricationem legis Deum inhonoras?

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

24. “Nomen enim Dei propter vos blasphematur inter gentes”, sicut scriptum est.

24. For, as it is written, "The name of God is blasphemed among the Gentiles because of you."

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

25. Circumcision indeed is of value if you obey the law; but if you break the law, your circumcision becomes uncircumcision.

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

26. So, if a man who is uncircumcised keeps the precepts of the law, will not his uncircumcision be regarded as circumcision?

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

27. Then those who are physically uncircumcised but keep the law will condemn you who have the written code and circumcision but break the law.

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

28. For he is not a real Jew who is one outwardly, nor is true circumcision something external and physical.

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

29. He is a Jew who is one inwardly, and real circumcision is a matter of the heart, spiritual and not literal. His praise is not from men but from God.