Romans 2

Διὸ ἀναπολόγητος εἶ, ὦ ἄνθρωπε πᾶς ὁ κρίνων· ἐν ᾧ γὰρ κρίνεις τὸν ἕτερον, σεαυτὸν κατακρίνεις, τὰ γὰρ αὐτὰ πράσσεις ὁ κρίνων·

You, therefore, have no excuse, you who pass judgment on another. For on whatever grounds you judge the other, you are condemning yourself, because you who pass judgment do the same things.

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.

οἴδαμεν δὲ ὅτι τὸ κρίμα τοῦ θεοῦ ἐστιν κατὰ ἀλήθειαν ἐπὶ τοὺς τὰ τοιαῦτα πράσσοντας.

And we know that God’s judgment against those who do such things is based on truth.

But we are sure that the judgment of God is according to truth against them which commit such things.

λογίζῃ δὲ τοῦτο, ὦ ἄνθρωπε ὁ κρίνων τοὺς τὰ τοιαῦτα πράσσοντας καὶ ποιῶν αὐτά, ὅτι σὺ ἐκφεύξῃ τὸ κρίμα τοῦ θεοῦ;

So when you, O man, pass judgment on others, yet do the same things, do you think you will escape God’s judgment?

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?

ἢ τοῦ πλούτου τῆς χρηστότητος αὐτοῦ καὶ τῆς ἀνοχῆς καὶ τῆς μακροθυμίας καταφρονεῖς, ἀγνοῶν ὅτι τὸ χρηστὸν τοῦ θεοῦ εἰς μετάνοιάν σε ἄγει;

Or do you disregard the riches of His kindness, tolerance, and patience, not realizing that God’s kindness leads you to repentance?

Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

κατὰ δὲ τὴν σκληρότητά σου καὶ ἀμετανόητον καρδίαν θησαυρίζεις σεαυτῷ ὀργὴν ἐν ἡμέρᾳ ὀργῆς καὶ ἀποκαλύψεως δικαιοκρισίας τοῦ θεοῦ,

But because of your hard and unrepentant heart, you are storing up wrath against yourself for the day of wrath, when God’s righteous judgment will be revealed.

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;

ὃς ἀποδώσει ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ·

God “will repay each one according to his deeds.”

Who will render to every man according to his deeds:

τοῖς μὲν καθʼ ὑπομονὴν ἔργου ἀγαθοῦ δόξαν καὶ τιμὴν καὶ ἀφθαρσίαν ζητοῦσιν ζωὴν αἰώνιον·

To those who by perseverance in doing good seek glory, honor, and immortality, He will give eternal life.

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

τοῖς δὲ ἐξ ἐριθείας καὶ ἀπειθοῦσι τῇ ἀληθείᾳ πειθομένοις δὲ τῇ ἀδικίᾳ ὀργὴ καὶ θυμός,

But for those who are self-seeking and who reject the truth and follow wickedness, there will be wrath and anger.

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

θλῖψις καὶ στενοχωρία, ἐπὶ πᾶσαν ψυχὴν ἀνθρώπου τοῦ κατεργαζομένου τὸ κακόν, Ἰουδαίου τε πρῶτον καὶ Ἕλληνος·

There will be trouble and distress for every human being who does evil, first for the Jew, then for the Greek;

Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

δόξα δὲ καὶ τιμὴ καὶ εἰρήνη παντὶ τῷ ἐργαζομένῳ τὸ ἀγαθόν, Ἰουδαίῳ τε πρῶτον καὶ Ἕλληνι·

but glory, honor, and peace for everyone who does good, first for the Jew, then for the Greek.

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

οὐ γάρ ἐστιν προσωπολημψία παρὰ τῷ θεῷ.

For God does not show favoritism.

For there is no respect of persons with God.

Ὅσοι γὰρ ἀνόμως ἥμαρτον, ἀνόμως καὶ ἀπολοῦνται· καὶ ὅσοι ἐν νόμῳ ἥμαρτον, διὰ νόμου κριθήσονται·

All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.

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;

οὐ γὰρ οἱ ἀκροαταὶ νόμου δίκαιοι παρὰ τῷ θεῷ, ἀλλʼ οἱ ποιηταὶ νόμου δικαιωθήσονται.

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

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

ὅταν γὰρ ἔθνη τὰ μὴ νόμον ἔχοντα φύσει τὰ τοῦ νόμου ποιῶσιν, οὗτοι νόμον μὴ ἔχοντες ἑαυτοῖς εἰσιν νόμος·

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

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:

οἵτινες ἐνδείκνυνται τὸ ἔργον τοῦ νόμου γραπτὸν ἐν ταῖς καρδίαις αὐτῶν, συμμαρτυρούσης αὐτῶν τῆς συνειδήσεως καὶ μεταξὺ ἀλλήλων τῶν λογισμῶν κατηγορούντων ἢ καὶ ἀπολογουμένων,

So they show that the work of the law is written on their hearts, their consciences also bearing witness, and their thoughts either accusing or defending them

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;)

ἐν ἡμέρᾳ ὅτε κρίνει ὁ θεὸς τὰ κρυπτὰ τῶν ἀνθρώπων κατὰ τὸ εὐαγγέλιόν μου διὰ Χριστοῦ Ἰησοῦ.

on the day when God will judge men’s secrets through Christ Jesus, as proclaimed by my gospel.

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

Εἰ δὲ σὺ Ἰουδαῖος ἐπονομάζῃ καὶ ἐπαναπαύῃ νόμῳ καὶ καυχᾶσαι ἐν θεῷ

Now you, if you call yourself a Jew; if you rely on the law and boast in God;

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

καὶ γινώσκεις τὸ θέλημα καὶ δοκιμάζεις τὰ διαφέροντα κατηχούμενος ἐκ τοῦ νόμου,

if you know His will and approve of what is superior because you are instructed by the law;

And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

πέποιθάς τε σεαυτὸν ὁδηγὸν εἶναι τυφλῶν, φῶς τῶν ἐν σκότει,

if you are convinced that you are a guide for the blind, a light for those in darkness,

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

παιδευτὴν ἀφρόνων, διδάσκαλον νηπίων, ἔχοντα τὴν μόρφωσιν τῆς γνώσεως καὶ τῆς ἀληθείας ἐν τῷ νόμῳ—

an instructor of the foolish, a teacher of infants, because you have in the law the embodiment of knowledge and truth—

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

ὁ οὖν διδάσκων ἕτερον σεαυτὸν οὐ διδάσκεις; ὁ κηρύσσων μὴ κλέπτειν κλέπτεις;

you, then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?

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

ὁ λέγων μὴ μοιχεύειν μοιχεύεις; ὁ βδελυσσόμενος τὰ εἴδωλα ἱεροσυλεῖς;

You who forbid adultery, do you commit adultery? You who abhor idols, do you rob temples?

Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?

ὃς ἐν νόμῳ καυχᾶσαι, διὰ τῆς παραβάσεως τοῦ νόμου τὸν θεὸν ἀτιμάζεις;

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

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

τὸ γὰρ ὄνομα τοῦ θεοῦ διʼ ὑμᾶς βλασφημεῖται ἐν τοῖς ἔθνεσιν, καθὼς γέγραπται.

As it is written: “God’s name is blasphemed among the Gentiles because of you.”

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

Περιτομὴ μὲν γὰρ ὠφελεῖ ἐὰν νόμον πράσσῃς· ἐὰν δὲ παραβάτης νόμου ᾖς, ἡ περιτομή σου ἀκροβυστία γέγονεν.

Circumcision has value if you observe the law, but if you break the law, your circumcision has become uncircumcision.

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

ἐὰν οὖν ἡ ἀκροβυστία τὰ δικαιώματα τοῦ νόμου φυλάσσῃ, οὐχ ἡ ἀκροβυστία αὐτοῦ εἰς περιτομὴν λογισθήσεται;

If a man who is not circumcised keeps the requirements of the law, will not his uncircumcision be regarded as circumcision?

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

καὶ κρινεῖ ἡ ἐκ φύσεως ἀκροβυστία τὸν νόμον τελοῦσα σὲ τὸν διὰ γράμματος καὶ περιτομῆς παραβάτην νόμου.

The one who is physically uncircumcised yet keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

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?

οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομή·

A man is not a Jew because he is one outwardly, nor is circumcision only outward and physical.

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

ἀλλʼ ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων ἀλλʼ ἐκ τοῦ θεοῦ.

No, a man is a Jew because he is one inwardly, and circumcision is a matter of the heart, by the Spirit, not by the written code. Such a man’s praise does not come from men, but from God.

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.