Rm 2:1Propter quod inexcūsābilis es, ō homō omnis quī jūdicās.On account of which you are without excuse, O man, every one of you who judges. Rm 2:1In quō enim jūdicās alterum, tēipsum condemnās: eadem enim agis quae jūdicās.For in that in which you judge another, you condemn yourself: for you do the same things that you judge. Rm 2:2Scīmus enim quoniam jūdicium Deī est secundum vēritātem in eōs quī tālia agunt.For we know that the judgement of God is according to truth against those who do such things. Rm 2:3Exīstimās autem hoc, ō homō, quī jūdicās eōs quī tālia agunt, et facis ea, quia tū effugiēs jūdicium Deī?But do you reckon this, O man, who judge those who do such things, and do them yourself, that you will escape the judgement of God? Rm 2:4An dīvitiās bonitātis ejus, et patientiae, et longanimitātis contemnis?Or do you despise the riches of his goodness, and patience, and long-suffering? Rm 2:4Ignōrās quoniam benignitās Deī ad poenitentiam tē addūcit?Are you ignorant that the kindness of God is leading you to repentance? Rm 2:5Secundum autem dūritiam tuam, et impoenitēns cor, thēsaurizās tibi īram in diē īrae, et revēlātiōnis jūstī jūdiciī Deī, quī reddet ūnicuique secundum opera ejus: iīs quidem quī secundum patientiam bonī operis, glōriam, et honōrem, et incorruptiōnem quaerunt, vītam aeternam: iīs autem quī sunt ex contentiōne, et quī nōn acquiēscunt vēritātī, crēdunt autem inīquitātī, īra et indignātiō.But according to your hardness, and unrepentant heart, you are storing up for yourself anger on the day of anger, and of the revelation of the just judgement of God, who will render to each one according to his works: to those indeed who according to patience in good work seek glory, and honour, and incorruption, eternal life: but to those who are from contention, and who do not yield to the truth, but believe iniquity, anger and indignation.
Rm 2:9Trībulātiō et angustia in omnem animam hominis operantis malum, Jūdaeī prīmum, et Graecī: glōria autem, et honor, et pāx omnī operantī bonum, Jūdaeō prīmum, et Graecō: nōn enim est acceptiō persōnārum apud Deum.Tribulation and distress upon every soul of man working evil, of the Jew first, and of the Greek: but glory, and honour, and peace to everyone working good, to the Jew first, and to the Greek: for there is no acceptance of persons with God. Rm 2:12Quīcumque enim sine lēge peccāvērunt, sine lēge perībunt: et quīcumque in lēge peccāvērunt, per lēgem jūdicābuntur.For whoever have sinned without law, will perish without law: and whoever have sinned in the law, will be judged through the law. Rm 2:13Nōn enim audītōrēs lēgis jūstī sunt apud Deum, sed factōrēs lēgis jūstificābuntur.For not the hearers of the law are just before God, but the doers of the law will be justified. Rm 2:14Cum autem gentēs, quae lēgem nōn habent, nātūrāliter ea, quae lēgis sunt, faciunt, ejusmodī lēgem nōn habentēs, ipsī sibi sunt lēx: quī ostendunt opus lēgis scrīptum in cordibus suīs, testimōnium reddente illīs cōnscientiā ipsōrum, et inter sē invicem cōgitātiōnibus accūsantibus, aut etiam dēfendentibus, in diē, cum jūdicābit Deus occulta hominum, secundum Evangelium meum per Jēsum Chrīstum.But when the nations, which do not have the law, by nature do those things which are of the law, these, not having the law, are a law to themselves: who show the work of the law written in their hearts, their conscience rendering testimony to them, and their thoughts among themselves accusing one another, or even defending, on the day, when God will judge the hidden things of men, according to my Gospel through Jesus Christ.
Rm 2:17Sī autem tū Jūdaeus cognōmināris, et requiēscis in lēge, et glōriāris in Deō, et nōstī voluntātem ejus, et probās ūtiliōra, īnstrūctus per lēgem, cōnfīdis tēipsum esse ducem caecōrum, lūmen eōrum quī in tenebrīs sunt, ērudītōrem īnsipientium, magistrum īnfantium, habentem fōrmam scientiae, et vēritātis in lēge.But if you are surnamed a Jew, and rest in the law, and glory in God, and know his will, and approve the more useful things, instructed through the law, you are confident that you yourself are a guide of the blind, a light of those who are in darkness, an instructor of the unwise, a teacher of infants, having the form of knowledge, and of truth in the law. Rm 2:21Quī ergō alium docēs, tēipsum nōn docēs: quī praedicās nōn fūrandum, fūrāris: quī dīcis nōn moechandum, moechāris: quī abōmināris īdōla, sacrilegium facis: quī in lēge glōriāris, per praevāricātiōnem lēgis Deum inhonōrās.You then who teach another, do not teach yourself: you who preach that one must not steal, steal: you who say that one must not commit adultery, commit adultery: you who abominate idols, commit sacrilege: you who glory in the law, through transgression of the law dishonour God.
Rm 2:24(Nōmen enim Deī per vōs blasphēmātur inter gentēs, sīcut scrīptum est.) Circumcīsiō quidem prōdest, sī lēgem observēs: sī autem praevāricātor lēgis sīs, circumcīsiō tua praepūtium facta est.(For the name of God is blasphemed through you among the nations, just as it has been written.) Circumcision indeed is of benefit, if you observe the law: but if you are a transgressor of the law, your circumcision has become foreskin. Rm 2:26Sī igitur praepūtium jūstitiās lēgis custōdiat, nōnne praepūtium illīus in circumcīsiōnem reputābitur?If therefore the foreskin keeps the just requirements of the law, will not his foreskin be reckoned as circumcision? Rm 2:27Et jūdicābit id quod ex nātūrā est praepūtium, lēgem cōnsummāns, tē, quī per litteram et circumcīsiōnem praevāricātor lēgis es?And will that which by nature is foreskin, fulfilling the law, judge you, who through the letter and circumcision are a transgressor of the law? Rm 2:28Nōn enim quī in manifestō, Jūdaeus est: neque quae in manifestō, in carne, est circumcīsiō: sed quī in absconditō, Jūdaeus est: et circumcīsiō cordis in spīritū, nōn litterā: cujus laus nōn ex hominibus, sed ex Deō est.For not he who is so in the open is a Jew: nor is that which is in the open, in the flesh, circumcision: but he who is so in hiding is a Jew: and circumcision is of the heart in the spirit, not in the letter: whose praise is not from men, but from God.