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 quæ judicas.

So, friend, if thou canst see thy neighbour’s faults, no excuse is left thee, whoever thou art; in blaming him, thou dost own thyself guilty, since thou, for all thy blame, livest the same life as he.

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.

We know that God passes unerring judgement upon such lives;

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?

and dost thou, friend, think to escape God’s judgement, thou who dost blame men for living thus, and art guilty of the same acts thyself?

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 patientiæ, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad pœnitentiam te adducit?

Or is it that thou art presuming on that abundant kindness of his, which bears with thee and waits for thee? Dost thou not know that God’s kindness is inviting thee to repent?

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 impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,

Whereas thou, by the stubborn impenitence of thy heart, dost continue to store up retribution for thyself against the day of retribution, when God will reveal the justice of his judgements.

Who will render to every man according to his works.

qui reddet unicuique secundum opera ejus:

He will award to every man what his acts have deserved;

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 quærunt, vitam æternam:

eternal life to those who have striven for glory, and honour, and immortality, by perseverance in doing good;

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.

the retribution of his anger to those who are contumacious, rebelling against truth and paying homage to wickedness.

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, Judæi primum, et Græci:

There will be affliction then and distress for every human soul that has practised wickedness, the Jew in the first instance, but the Gentile too;

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, Judæo primum, et Græco:

there will be glory and honour and peace for everyone who has done good, the Jew in the first instance, but the Gentile too.

For there is no respect of persons with God.

non enim est acceptio personarum apud Deum.

There are no human preferences with God.

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.

Those who have been sinners without regard to the law will be doomed without regard to the law; those who have been sinners with the law for their rule will be judged with the law for their rule.

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.

To have heard the law read out is no claim to acceptance with God; it is those who obey the law that will be justified.

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

As for the Gentiles, though they have no law to guide them, there are times when they carry out the precepts of the law unbidden, finding in their own natures a rule to guide them, in default of any other rule;

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,

and this shews that the obligations of the law are written in their hearts; their conscience utters its own testimony, and when they dispute with one another they find themselves condemning this, approving that.

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.

And there will be a day when God (according to the gospel I preach) will pass judgement, through Jesus Christ, on the hidden thoughts of men.

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

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

Thou claimest Jewish blood; thou reliest on the law; God is all thy boast;

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,

thou canst tell what is his will, discern what things are of moment, because the law has taught thee.

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

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

Thou hast confidence in thyself as one who leads the blind, a light to their darkness;

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 scientiæ, et veritatis in lege.

admonishing the fool, instructing the simple, because in the law thou hast the incarnation of all knowledge and all truth.

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 prædicas non furandum, furaris:

Tell me, then, thou who teachest others, hast thou no lesson for thyself? Is it a thief that preaches against stealing,

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

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

an adulterer that forbids adultery? Dost thou rob temples, thou, who shrinkest from the touch of an idol?

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

qui in lege gloriaris, per prævaricationem legis Deum inhonoras.

Thy boast is in the law; wilt thou break the law, to God’s dishonour?

(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.)

The name of God, says the scripture, has become a reproach among the Gentiles, because of you.

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 prævaricator legis sis, circumcisio tua præputium facta est.

Circumcision, to be sure, is of value, so long as thou keepest the law; but if thou breakest the law, thy circumcision has lost its effect.

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

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

And if one who has never been circumcised observes the conditions of the law, does it not follow that he, though uncircumcised, will be reckoned as one who is circumcised?

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

That he, who keeps the law, though uncircumcised in body, will be able to pass judgement on thee, who breakest the law, though circumcised according to the letter of it?

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, Judæus est: neque quæ in manifesto, in carne, est circumcisio:

To be a Jew is not to be a Jew outwardly; to be circumcised is not to be circumcised outwardly, in the flesh.

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

He is a Jew indeed who is one inwardly; true circumcision is achieved in the heart, according to the spirit, not the letter of the law, for God’s, not for man’s approval.