Epistola ad Romanos

Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas: eadem enim agis quæ judicas.

Wherefore thou art inexcusable, O man, whosoever thou art that judgest. For wherein thou judgest another, thou condemnest thyself. For thou dost the same things which thou judgest.

Propter quod inexcusabile es, o homine omni qui iudica. In quo nam iudica altero, teiba condemna: idem nam age que iudica.

Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.

For we know that the judgment of God is, according to truth, against them that do such things.

Sci nam quia iudicio de Deo es secundo veritate in illos qui age tale.

Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei?

And thinkest thou this, O man, that judgest them who do such things and dost the same, that thou shalt escape the judgment of God?

Existima autem hoc, o homine, qui iudica illos qui age tale, et fac illa, quia te effuge iudicio de Deo?

an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad pœnitentiam te adducit?

Or despisest thou the riches of his goodness and patience and longsuffering? Knowest thou not that the benignity of God leadeth thee to penance?

An divitias de bonitate de illo, et de patientia, et de longanimitate contemne? Ignora quia benignitate de Deo ad poenitentia adduce te?

Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,

But according to thy hardness and impenitent heart, thou treasurest up to thyself wrath, against the day of wrath and revelation of the just judgment of God:

Secundo autem duritia tuo, et impoenita corde, thesauriza ad te ira in die de ira, et de revelatione iusto de iudicio de Deo,

qui reddet unicuique secundum opera ejus:

Who will render to every man according to his works.

Qui redde et unisque secundo operes de illo:

iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam:

To them indeed who, according to patience in good work, seek glory and honour and incorruption, eternal life:

Ad illo quidem qui secundo patientia bono de opere, gloria, et honore, et incorruptione quaere, vita aeterno:

iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.

But to them that are contentious and who obey not the truth but give credit to iniquity, wrath and indignation.

Ad illo autem qui es ex contentione, et qui non acquiesce ad veritate, crede autem ad iniquitate, ira et indignatione.

Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci:

Tribulation and anguish upon every soul of man that worketh evil: of the Jew first, and also of the Greek.

Tribulatione et angustia in omni anima de homine operor malo, Iudaeos primo, et Graecias:

gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco:

But glory and honour and peace to every one that worketh good: to the Jew first, and also to the Greek.

Gloria autem, et honore, et pace omni operor bono, ad Iudaeo primo, et Graeco:

non enim est acceptio personarum apud Deum.

For there is no respect of persons with God.

Non nam acceptione de personas es apud Deo.

Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem judicabuntur.

For whosoever have sinned without the law shall perish without the law: and whosoever have sinned in the law shall be judged by the law.

Omni nam sine lege pecca, sine lege peri: et omni in lege pecca, per lege iudica.

Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.

For not the hearers of the law are just before God: but the doers of the law shall be justified.

Non nam auditores de lege iusto es apud Deo, sed factores de lege iustifica.

Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex:

For when the Gentiles, who have not the law, do by nature those things that are of the law; these, having not the law, are a law to themselves.

Cum autem gentes, que habe non lege, naturaliter illa, que de lege es, fac, eiusmodi lege non habe, ipso ad se es lege:

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

Who shew the work of the law written in their hearts, their conscience bearing witness to them: and their thoughts between themselves accusing or also defending one another,

Qui ostende opere de lege scripto in cordes suo, testimonio redde ad illos conscientia ipso, et inter se invicem cogitationes accusa, aut etiam defende,

in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.

In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.

In die, cum Deo iudica occulto de homines, secundo Evangelio meo per Iesu Christo.

Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,

But if thou art called a Jew and restest in the law and makest thy boast of God,

Si autem te Iudaeo cognosce, et requiesce in lege, et glorior in Deo,

et nosti voluntatem ejus, et probas utiliora, instructus per legem,

And knowest his will and approvest the more profitable things, being instructed by the law:

Et nosce voluntate de illo, et proba utile, instrue per lege,

confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,

Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,

Confide teipso es duce caeco, lumine de illos qui in tenebras es,

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

An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.

Eruditore insipiente, magistro de infantes, habe forma de scientia, et de veritate in lege.

Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:

Thou therefore, that teachest another, teachest not thyself: thou, that preachest that men should not steal, stealest.

Qui ergo doce alio, teiba non doce: qui praedica non furore, furore:

qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:

Thou, that sayest men should not commit adultery, committest adultery: thou, that abhorrest idols, committest sacrilege:

Qui dic non moechor, moechor: qui abomina idolas, sacrilegio fac:

qui in lege gloriaris, per prævaricationem legis Deum inhonoras.

Thou, that makest thy boast of the law, by transgression of the law dishonourest God.

Qui in lege glorior, per praevaricatione de lege Deo inhona.

(Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)

(For the name of God through you is blasphemed among the Gentiles, as it is written.)

(Nomine nam de Deo per vos blasphema inter gentes, sicut scripto es.)

Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.

Circumcision profiteth indeed, if thou keep the law: but if thou be a transgressor of the law, thy circumcision is made uncircumcision.

Circumcisione quidem prosum, si lege observa: si autem praevaricatore de lege es, circumcisione tuo praeputio facto es.

Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur?

If then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?

Si ergo praeputio custodi iustitias de lege, nonne praeputio de illo in circumcisione reputa?

et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es?

And shall not that which by nature is uncircumcision, if it fulfil the law, judge thee, who by the letter and circumcision art a transgressor of the law?

Et iudica id quod ex natura es praeputio, lege consumma, te, qui per littera et circumcisione praevaricatore de lege es?

Non enim qui in manifesto, Judæus est: neque quæ in manifesto, in carne, est circumcisio:

For it is not he is a Jew, who is so outwardly: nor is that circumcision which is outwardly in the flesh.

Non nam qui in manifesto, Iudaeo es: neque que in manifesto, in carne, es circumcisione:

sed qui in abscondito, Judæus est: et circumcisio cordis in spiritu, non littera: cujus laus non ex hominibus, sed ex Deo est.

But he is a Jew that is one inwardly and the circumcision is that of the heart, in the spirit not in the letter: whose praise is not of men, but of God.

Sed qui in absconditus, Iudaeo es: et circumcisione de corde in spiritu, non littera: de que laude non ex homines, sed ex Deo es.