Romans 2

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, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest doest the same things.

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 which commit such things.

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 which do such things, and doest the same, that thou shalt escape the judgment of God?

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 longsuffering; not knowing that the goodness of God leadeth thee to repentance?

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 unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

qui reddet unicuique secundum opera eius

Who will render to every man according to his deeds:

his quidem qui secundum patientiam boni operis gloriam et honorem et incorruptionem quaerentibus vitam aeternam

To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

his autem qui ex contentione et qui non adquiescunt veritati credunt autem iniquitati ira et indignatio

But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

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;

gloria autem et honor et pax omni operanti bonum Iudaeo primum et Graeco

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

non est enim personarum acceptio apud Deum

For there is no respect of persons with God.

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;

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.

cum enim gentes quae legem non habent naturaliter quae legis sunt faciunt eiusmodi legem non habentes ipsi sibi sunt lex

For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:

qui ostendunt opus legis scriptum in cordibus suis testimonium reddente illis conscientia ipsorum et inter se invicem cogitationum accusantium aut etiam defendentium

Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

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.

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,

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;

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 which are in darkness,

eruditorem insipientium magistrum infantium habentem formam scientiae et veritatis in lege

An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

qui ergo alium doces te ipsum non doces qui praedicas non furandum furaris

Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

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?

qui in lege gloriaris per praevaricationem legis Deum inhonoras

Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

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.

circumcisio quidem prodest si legem observes si autem praevaricator legis sis circumcisio tua praeputium facta est

For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

si igitur praeputium iustitias legis custodiat nonne praeputium illius in circumcisionem reputabitur

Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

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 fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

non enim qui in manifesto Iudaeus est neque quae in manifesto in carne circumcisio

For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

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, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.