Verse (Click for Chapter) New International Version You, therefore, have no excuse, you who pass judgment on someone else, for at whatever point you judge another, you are condemning yourself, because you who pass judgment do the same things. New Living Translation You may think you can condemn such people, but you are just as bad, and you have no excuse! When you say they are wicked and should be punished, you are condemning yourself, for you who judge others do these very same things. English Standard Version Therefore you have no excuse, O man, every one of you who judges. For in passing judgment on another you condemn yourself, because you, the judge, practice the very same things. Berean Standard Bible 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. Berean Literal Bible Therefore you are inexcusable, O man, each one who is judging. For in that which you judge the other, you are condemning yourself, for you, the one judging, do the same things. King James Bible 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. New King James Version Therefore you are inexcusable, O man, whoever you are who judge, for in whatever you judge another you condemn yourself; for you who judge practice the same things. New American Standard Bible Therefore you have no excuse, you foolish person, everyone of you who passes judgment; for in that matter in which you judge someone else, you condemn yourself; for you who judge practice the same things. NASB 1995 Therefore you have no excuse, everyone of you who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. NASB 1977 Therefore you are without excuse, every man of you who passes judgment, for in that you judge another, you condemn yourself; for you who judge practice the same things. Legacy Standard Bible Therefore you are without excuse, O man, everyone who passes judgment, for in that which you judge another, you condemn yourself; for you who judge practice the same things. Amplified Bible Therefore you have no excuse or justification, everyone of you who [hypocritically] judges and condemns others; for in passing judgment on another person, you condemn yourself, because you who judge [from a position of arrogance or self-righteousness] are habitually practicing the very same things [which you denounce]. Christian Standard Bible Therefore, every one of you who judges is without excuse. For when you judge another, you condemn yourself, since you, the judge, do the same things. Holman Christian Standard Bible Therefore, any one of you who judges is without excuse. For when you judge another, you condemn yourself, since you, the judge, do the same things. American Standard Version Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things. Aramaic Bible in Plain English Therefore, you have no defense, Oh man,who judges his neighbor, for that in which you judge your neighbor, of that you are guilty yourself, for you also who are judging are engaged in those things. Contemporary English Version Some of you accuse others of doing wrong. But there is no excuse for what you do. When you judge others, you condemn yourselves, because you are guilty of doing the very same things. Douay-Rheims Bible 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. English Revised Version Wherefore thou art without excuse, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest dost practise the same things. GOD'S WORD® Translation No matter who you are, if you judge anyone, you have no excuse. When you judge another person, you condemn yourself, since you, the judge, do the same things. Good News Translation Do you, my friend, pass judgment on others? You have no excuse at all, whoever you are. For when you judge others and then do the same things which they do, you condemn yourself. International Standard Version Therefore, you have no excuse—every one of you who judges. For when you pass judgment on another person, you condemn yourself, since you, the judge, practice the very same things. Literal Standard Version Therefore, you are inexcusable, O man—everyone who is judging—for in that in which you judge the other, yourself you condemn, for the same things you practice who are judging, Majority Standard Bible 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. New American Bible Therefore, you are without excuse, every one of you who passes judgment. For by the standard by which you judge another you condemn yourself, since you, the judge, do the very same things. NET Bible Therefore you are without excuse, whoever you are, when you judge someone else. For on whatever grounds you judge another, you condemn yourself, because you who judge practice the same things. New Revised Standard Version Therefore you have no excuse, whoever you are, when you judge others; for in passing judgment on another you condemn yourself, because you, the judge, are doing the very same things. New Heart English Bible Therefore you are without excuse, everyone of you who passes judgment. For in that which you judge another, you condemn yourself. For you who judge practice the same things. Webster's Bible Translation Therefore thou art inexcusable, O man, whoever thou art, that judgest: for wherein thou judgest another, thou condemnest thyself; for thou that judgest, doest the same things. Weymouth New Testament You are therefore without excuse, O man, whoever you are who sit in judgement upon others. For when you pass judgement on your fellow man, you condemn yourself; for you who sit in judgement upon others are guilty of the same misdeeds; World English Bible Therefore you are without excuse, O man, whoever you are who judge. For in that which you judge another, you condemn yourself. For you who judge practice the same things. Young's Literal Translation Therefore, thou art inexcusable, O man -- every one who is judging -- for in that in which thou dost judge the other, thyself thou dost condemn, for the same things thou dost practise who art judging, Additional Translations ... Audio Bible Context God's Righteous Judgment1You, 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. 2And we know that God’s judgment against those who do such things is based on truth.… Cross References 2 Samuel 12:5 David burned with anger against the man and said to Nathan: "As surely as the LORD lives, the man who did this deserves to die! Matthew 7:1 "Do not judge, or you will be judged. Matthew 7:3 Why do you look at the speck in your brother's eye, but fail to notice the beam in your own eye? Luke 6:37 Do not judge, and you will not be judged. Do not condemn, and you will not be condemned. Forgive, and you will be forgiven. Luke 12:14 But Jesus replied, "Man, who appointed Me judge or executor between you?" John 8:7 When they continued to question Him, He straightened up and said to them, "Let him who is without sin among you be the first to cast a stone at her." Romans 1:20 For since the creation of the world God's invisible qualities, His eternal power and divine nature, have been clearly seen, being understood from His workmanship, so that men are without excuse. Treasury of Scripture Therefore you are inexcusable, O man, whoever you are that judge: for wherein you judge another, you condemn yourself; for you that judge do the same things. Therefore. Romans 1:18-20 For the wrath of God is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness; … O man. Romans 2:3 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? Romans 9:20 Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? 1 Corinthians 7:16 For what knowest thou, O wife, whether thou shalt save thy husband? or how knowest thou, O man, whether thou shalt save thy wife? whosoever. Romans 2:26,27 Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? … 2 Samuel 12:5-7 And David's anger was greatly kindled against the man; and he said to Nathan, As the LORD liveth, the man that hath done this thing shall surely die: … Psalm 50:16-20 But unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? … for thou that. Romans 2:3,21-23 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? … Jump to Previous Condemn Condemnest Condemning Excuse Judge Judgement Judgest Judging Others Passes Passing Point Practice Practise Sit Someone Thyself Whatever WhereinJump to Next Condemn Condemnest Condemning Excuse Judge Judgement Judgest Judging Others Passes Passing Point Practice Practise Sit Someone Thyself Whatever WhereinRomans 2 1. No excuse for sin.6. No escape from judgment. 14. Gentiles cannot; 17. nor Jews. (1) Therefore.--The description just given of the state of one section of the human race contains implicitly the condemnation of the other; for it is equally applicable to both. Wherein thou judgest another.--By the very act of sitting in judgment upon your fellow-man, you pass sentence upon yourself. You declare those acts to be criminal of which you are yourself guilty. The words in the Greek, translated by "judge" and "condemn," are related to each other much the same as the summing up of a judge is related to his verdict. In the first, sentence is in process of being passed, but there is still a possibility of acquittal; in the second, sentence has been definitely given in a sense adverse to the accused. "Another," rather, strictly, the other, thy fellow, or neighbour. Verses 1-29. - (b) Those who judge others, not excepting the Jews. Here a new stage of the argument, in proof of the position propounded in Romans 1:18, begins, and is continued to the end of the chapter. The position to be proved is that all mankind is guilty before God (see note on ver. 18). So far this has been shown with regard to the mass of the heathen world; its general moral corruption, prevalent and condoned, having been pointed out finally as a glaring proof; the main point of the argument having been to trace this state of things to man's own fault, in that he had refused to retain and act on a knowledge of God originally imparted to him through nature and through conscience. From such refusal had ensued idolatry; thence, as a judicial consequence, profligacy; thence a general prevalence of abominable practices; and at last (in many at least) the "reprobate mind," lost to moral restraint, and approving of vice as well as practising it. Thus it is sufficiently proved that the heathen world, regarded as a whole, is under sin, and liable to the wrath of God. But the required proof that the whole of mankind is guilty is not yet complete. It might be said that there are many still who disapprove of all this wickedness, and sit in judgment on it, and who are, therefore, not themselves implicated in the guilt. To such persons the apostle now turns, his purpose being to show that their judging others does not exempt themselves, unless they can show that they are themselves sinless. All, he argues, are tainted with sin, and therefore implicated in the guilt of the human race, while the very fact of their judging others condemns them all the more. It is usually said by commentators that, the sin of the heathen world having been established in the first chapter, the second has reference exclusively to the Jews. But this is surely not so. The expressions, ἄνθρωπε and πᾶς ὁ κρίνων (vers. 1, 3), seem evidently to include all who judge others; and it is not till ver. 9 that any distinction between Jew and Gentile comes in. Nor would the argument have been complete without refutation of Gentile as well as Jewish judgers of others. For the philosophical schools especially claimed superiority to the mass of mankind, and would be likely to resent their own inclusion in the general condemnation. Notably the Stoics, whose philosophy was at that time, as well as that of the Epicureans, extensively professed by educated Romans. Seneca was a contemporary of St. Paul. The Stoics might be suitably designated as οἱ κρίνοντες: for they affected to look down from a position of calm philosophical superiority on those who followed their mere natural impulses, professing to be themselves guided by right reason, and superior to the passions of ordinary humanity. It was a home-thrust at them to ask - Are you, who thus judge others, as exempt as you profess to be from the vices you condemn? If the accounts that have come down to us of Seneca's own life be true, he certainly was not a paragon of virtue. Now, be it observed that the sort of people now addressed are not concluded to be sunk into all the depths of sin spoken of above; their very affecting to judge others implies, at any rate, theoretic approval of the right. Nor does St. Paul anywhere suggest that there is no difference between man and man with regard to moral worth before God; nay, in this very chapter he forcibly declares the moral excellence of some, without the Law as well as with the Law, and eternal life as its reward (vers. 7, 10, 14, 15). All he implies of necessity is that none whatever are so exempt from sin as to be in a position to judge others; and it is the judgment of others that he here especially attacks, as increasing, rather than exempting from, condemnation. For it involves in itself the sin of presumption, unless those that judge are sinless. But it may be said that the universal sinfulness of mankind is still not proved. For(1) it is not actually demonstrated that all of those who judge "do the same things." The answer to this objection is, that this does not admit of rigid proof, and that therefore the apostle deems it enough to appeal to the consciences of the judgers themselves as to how the matter stands with them. But it may be said (2) that the sinfulness of such persons as are spoken of in vers. 7, 10, 14, 15, 29-such, namely, as sincerely strive after good without setting themselves up as judges - is still unproved. So it is in this chapter; and, for logical completeness, the proof must be taken as implied. It was, we may suppose in the writer's mind, and afterwards, in ch. 7, where the inner consciousness of even the best is analyzed, the missing link of the argument is supplied. Verses 1, 2. - Therefore thou art inexcusable, O man, whosoever thou art that judgest: for wherein thou judgest another, thou condemnest thyself; for thou doest (rather, dost practise; the word is πράσσεις, see Romans 1:32) the same things. But we know that the judgment of God is according to truth against them which commit (or, practise, as before) such things. As has been observed above, the fact that πᾶς ὁ κρίνων "does the same things," is not proved; it is incapable of patent proof, and so the argument takes the form of an appeal to the consciences of such persons. "Porro quia ipsos interioris impuritatis insimulat, quae ut humanos oculos latet, redargui convincique nequeat humanis testimoniis, ad Dei judicium provocat, cui nec tenebrae ipsae sunt absconditae, et cujus sensu tangi peceatoribus, velint nolint, necesse est" (Calvin). On κατὰ ἀλήθειαν, in ver. 2, Calvin also remarks, "Veritas porro haec judicii in duobus consistit: quod sine personarum respectu delictum puniet, in quocunque deprehenderit homine; deinde quod externam speciem non moratur, nec opere ipso contentus est nisi a vera sinceri-tate animi prodeat." Greek Youεἶ (ei) Verb - Present Indicative Active - 2nd Person Singular Strong's 1510: I am, exist. The first person singular present indicative; a prolonged form of a primary and defective verb; I exist. therefore Διὸ (Dio) Conjunction Strong's 1352: Wherefore, on which account, therefore. From dia and hos; through which thing, i.e. Consequently. have no excuse, ἀναπολόγητος (anapologētos) Adjective - Nominative Masculine Singular Strong's 379: Without (ground of) defense, indefensible, inexcusable. Indefensible. [you] ἄνθρωπε (anthrōpe) Noun - Vocative Masculine Singular Strong's 444: A man, one of the human race. From aner and ops; man-faced, i.e. A human being. who πᾶς (pas) Adjective - Vocative Masculine Singular Strong's 3956: All, the whole, every kind of. Including all the forms of declension; apparently a primary word; all, any, every, the whole. pass judgment [on another]. κρίνων (krinōn) Verb - Present Participle Active - Vocative Masculine Singular Strong's 2919: Properly, to distinguish, i.e. Decide; by implication, to try, condemn, punish. For γὰρ (gar) Conjunction Strong's 1063: For. A primary particle; properly, assigning a reason. on ἐν (en) Preposition Strong's 1722: In, on, among. A primary preposition denoting position, and instrumentality, i.e. A relation of rest; 'in, ' at, on, by, etc. whatever grounds ᾧ (hō) Personal / Relative Pronoun - Dative Neuter Singular Strong's 3739: Who, which, what, that. you judge κρίνεις (krineis) Verb - Present Indicative Active - 2nd Person Singular Strong's 2919: Properly, to distinguish, i.e. Decide; by implication, to try, condemn, punish. the τὸν (ton) Article - Accusative Masculine Singular Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. other, ἕτερον (heteron) Adjective - Accusative Masculine Singular Strong's 2087: (a) of two: another, a second, (b) other, different, (c) one's neighbor. Of uncertain affinity; other or different. you are condemning κατακρίνεις (katakrineis) Verb - Present Indicative Active - 2nd Person Singular Strong's 2632: To condemn, judge worthy of punishment. From kata and krino; to judge against, i.e. Sentence. yourself, σεαυτὸν (seauton) Personal / Possessive Pronoun - Accusative Masculine 2nd Person Singular Strong's 4572: Of yourself. because γὰρ (gar) Conjunction Strong's 1063: For. A primary particle; properly, assigning a reason. [you who] ὁ (ho) Article - Nominative Masculine Singular Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. pass judgment κρίνων (krinōn) Verb - Present Participle Active - Nominative Masculine Singular Strong's 2919: Properly, to distinguish, i.e. Decide; by implication, to try, condemn, punish. do πράσσεις (prasseis) Verb - Present Indicative Active - 2nd Person Singular Strong's 4238: To do, perform, accomplish; be in any condition, i.e. I fare; I exact, require. the τὰ (ta) Article - Accusative Neuter Plural Strong's 3588: The, the definite article. Including the feminine he, and the neuter to in all their inflections; the definite article; the. same things. αὐτὰ (auta) Personal / Possessive Pronoun - Accusative Neuter 3rd Person Plural Strong's 846: He, she, it, they, them, same. From the particle au; the reflexive pronoun self, used of the third person, and of the other persons. Links Romans 2:1 NIVRomans 2:1 NLT Romans 2:1 ESV Romans 2:1 NASB Romans 2:1 KJV Romans 2:1 BibleApps.com Romans 2:1 Biblia Paralela Romans 2:1 Chinese Bible Romans 2:1 French Bible Romans 2:1 Catholic Bible NT Letters: Romans 2:1 Therefore you are without excuse O man (Rom. Ro) |
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