Douay-Rheims Bible + Latin Vulgate
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The Jews are censured, who make their boast of the law and keep it not. He declares who are the true Jews.

[1] 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 inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas : eadem enim agis quae judicas.

[2] For we know that the judgment of God is, according to truth, against them that do such things.
Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.

[3] 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?
Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei?

[4] 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 bonitatis ejus, et patientiae, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad poenitentiam te adducit?

[5] 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.
Secundum autem duritiam tuam, et impoenitens cor, thesaurizas tibi iram in die irae, et revelationis justi judicii Dei,

[6] Who will render to every man according to his works.
qui reddet unicuique secundum opera ejus :

[7] To them indeed, who according to patience in good work, seek glory and honour and incorruption, eternal life:
iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quaerunt, vitam aeternam :

[8] But to them that are contentious, and who obey not the truth, but give credit to iniquity, wrath and indignation.
iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.

[9] Tribulation and anguish upon every soul of man that worketh evil, of the Jew first, and also of the Greek.
Tribulatio et angustia in omnem animam hominis operantis malum, Judaei primum, et Graeci :

[10] But glory, and honour, and peace to every one that worketh good, to the Jew first, and also to the Greek.
gloria autem, et honor, et pax omni operanti bonum, Judaeo primum, et Graeco :

[11] For there is no respect of persons with God.
non enim est acceptio personarum apud Deum.

[12] 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.
Quicumque enim sine lege peccaverunt, sine lege peribunt : et quicumque in lege peccaverunt, per legem judicabuntur.

[13] For not the hearers of the law are just before God, but the doers of the law shall be justified.
Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.

[14] 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, quae legem non habent, naturaliter ea, quae legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex :

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

[16] In the day when God shall judge the secrets of men by Jesus Christ, according to my gospel.
in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.

[17] But if thou art called a Jew and restest in the law, and makest thy boast of God,
Si autem tu Judaeus cognominaris, et requiescis in lege, et gloriaris in Deo,

[18] And knowest his will, and approvest the more profitable things, being instructed by the law,
et nosti voluntatem ejus, et probas utiliora, instructus per legem,

[19] Art confident that thou thyself art a guide of the blind, a light of them that are in darkness,
confidis teipsum esse ducem caecorum, lumen eorum qui in tenebris sunt,

[20] An instructor of the foolish, a teacher of infants, having the form of knowledge and of truth in the law.
eruditorem insipientium, magistrum infantium, habentem formam scientiae, et veritatis in lege.

[21] Thou therefore that teachest another, teachest not thyself: thou that preachest that men should not steal, stealest:
Qui ergo alium doces, teipsum non doces : qui praedicas non furandum, furaris :

[22] Thou that sayest, men should not commit adultery, committest adultery: thou that abhorrest idols, committest sacrilege:
qui dicis non moechandum, moecharis : qui abominaris idola, sacrilegium facis :

[23] Thou that makest thy boast of the law, by transgression of the law dishonourest God.
qui in lege gloriaris, per praevaricationem legis Deum inhonoras.

[24] (For the name of God through you is blasphemed among the Gentiles, as it is written.)
( Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)

[25] Circumcision profiteth indeed, if thou keep the law; but if thou be a transgressor of the law, thy circumcision is made uncircumcision.
Circumcisio quidem prodest, si legem observes : si autem praevaricator legis sis, circumcisio tua praeputium facta est.

[26] If, then, the uncircumcised keep the justices of the law, shall not this uncircumcision be counted for circumcision?
Si igitur praeputium justitias legis custodiat, nonne praeputium illius in circumcisionem reputabitur?

[27] And shall not that which by nature is uncircumcision, if it fulfill the law, judge thee, who by the letter and circumcision art a transgressor of the law?
et judicabit id quod ex natura est praeputium, legem consummans, te, qui per litteram et circumcisionem praevaricator legis es?

[28] For it is not he is a Jew, who is so outwardly; nor is that circumcision which is outwardly in the flesh:
Non enim qui in manifesto, Judaeus est : neque quae in manifesto, in carne, est circumcisio :

[29] 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 abscondito, Judaeus est : et circumcisio cordis in spiritu, non littera : cujus laus non ex hominibus, sed ex Deo est.

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