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  • PARALLEL BIBLE - Romans 2:1


    CHAPTERS: Romans 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16     

    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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    King James Bible - Romans 2:1

    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.

    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.

    Douay-Rheims - Romans 2:1

    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.

    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.

    Greek Textus Receptus


    διο
    1352 CONJ αναπολογητος 379 A-NSM ει 1488 5748 V-PXI-2S ω 5599 INJ ανθρωπε 444 N-VSM πας 3956 A-NSM ο 3588 T-NSM κρινων 2919 5723 V-PAP-NSM εν 1722 PREP ω 3739 R-DSN γαρ 1063 CONJ κρινεις 2919 5719 V-PAI-2S τον 3588 T-ASM ετερον 2087 A-ASM σεαυτον 4572 F-2ASM κατακρινεις 2632 5719 V-PAI-2S τα 3588 T-APN γαρ 1063 CONJ αυτα 846 P-APN πρασσεις 4238 5719 V-PAI-2S ο 3588 T-NSM κρινων 2919 5723 V-PAP-NSM

    Treasury of Scriptural Knowledge

    VERSE (1) -
    Ro 1:18-20

    SEV Biblia, Chapter 2:1

    ¶ Por lo cual eres inexcusable, oh hombre, cualquiera que juzgas; porque en lo mismo que juzgas al otro, te condenas a ti mismo; porque lo mismo haces, t que juzgas a los otros .

    Clarke's Bible Commentary - Romans 2:1

    Verse 1. That judgest] o krinwn, the judger; thou assumest the character of a
    judge, and in that character condemnest others who are less guilty than thyself.

    John Gill's Bible Commentary

    Ver. 1. Therefore thou
    art inexcusable, O man , etc..] Some think, from the connection of these words with the preceding chapter, that the Gentiles are here meant; and particularly those among them who seemed to be virtuous, and took upon them to be the reprovers of others, and yet did the same things themselves, as Socrates, Cato, Seneca, and others; and therefore must be inexcusable, because they knew better, and would be thought to have been so; wherefore such could never be justified before God by their works, but might be justly condemned by him, nor shall they escape his righteous judgment. Others think the Jews are meant, who despised and condemned the Gentiles, and thought themselves to be righteous persons, and justified in the sight of God; and who, though they were secretly guilty of many abominable iniquities, yet were very severe upon the sins of others, and therefore inexcusable: others think that magistrates are designed, whether among Jews or Gentiles, who reprove and punish sin in others, and therefore must be supposed to know the law, and the nature of sin, and so are inexcusable and self-condemned when they do the same things; wherefore though they may pass with impunity among men, they shall not escape the judgment of God. Rather the words respect every man, of whatsoever nation, office, or place; and may be particularly applied to hypocrites, and seem designed to correct censoriousness, and hasty judging, and to throw confusion on such who value themselves on being the censurers and reprovers of others: whosoever thou art that judgest ; whether a Jew or a Gentile, a public magistrate or a private person: for wherein thou judgest another ; that is, in what case or instance; the Complutensian edition and the Arabic version read, in or with what judgment thou judgest another; (see Gill on Matthew 7:2); thou condemnest thyself ; by judging them: for thou that judgest dost the same things ; art guilty of the same thing condemned in others, and therefore must be self-condemned.

    Matthew Henry Commentary

    Verses 1-16 - The
    Jews thought themselves a holy people, entitled to their privilege by right, while they were unthankful, rebellious, and unrighteous. But all who act thus, of every nation, age, and description, must be reminded that the judgment of God will be according to their rea character. The case is so plain, that we may appeal to the sinner's ow thoughts. In every wilful sin, there is contempt of the goodness of God. And though the branches of man's disobedience are very various all spring from the same root. But in true repentance, there must be hatred of former sinfulness, from a change wrought in the state of the mind, which disposes it to choose the good and to refuse the evil. I shows also a sense of inward wretchedness. Such is the great chang wrought in repentance, it is conversion, and is needed by every huma being. The ruin of sinners is their walking after a hard and impeniten heart. Their sinful doings are expressed by the strong words "treasuring up wrath." In the description of the just man, notice the full demand of the law. It demands that the motives shall be pure, an rejects all actions from earthly ambition or ends. In the descriptio of the unrighteous, contention is held forth as the principle of all evil. The human will is in a state of enmity against God. Eve Gentiles, who had not the written law, had that within, which directe them what to do by the light of nature. Conscience is a witness, an first or last will bear witness. As they nature. Conscience is witness, and first or last will bear witness. As they kept or brok these natural laws and dictates, their consciences either acquitted or condemned them. Nothing speaks more terror to sinners, and more comfor to saints, than that Christ shall be the Judge. Secret services shal be rewarded, secret sins shall be then punished, and brought to light.


    Greek Textus Receptus


    διο
    1352 CONJ αναπολογητος 379 A-NSM ει 1488 5748 V-PXI-2S ω 5599 INJ ανθρωπε 444 N-VSM πας 3956 A-NSM ο 3588 T-NSM κρινων 2919 5723 V-PAP-NSM εν 1722 PREP ω 3739 R-DSN γαρ 1063 CONJ κρινεις 2919 5719 V-PAI-2S τον 3588 T-ASM ετερον 2087 A-ASM σεαυτον 4572 F-2ASM κατακρινεις 2632 5719 V-PAI-2S τα 3588 T-APN γαρ 1063 CONJ αυτα 846 P-APN πρασσεις 4238 5719 V-PAI-2S ο 3588 T-NSM κρινων 2919 5723 V-PAP-NSM

    Vincent's NT Word Studies

    1. O man.
    General, but still with a general and slightly reproachful reference to the Jew.

    Judgest (krinwn). With the sense of condemning.


    Robertson's NT Word Studies

    2:1 {Wherefore} (dio). See #1:24,26 for this relative conjunction, "because of which thing." {Without excuse} (anapologtos). See on 1:21. {Whosoever thou art that judgest} (pas ho krinwn). Literally, "every one that judgest," vocative case in apposition with anqrwpe. Paul begins his discussion of the failure of the Jew to attain to the God-kind of righteousness (#2:1-3:20) with a general statement applicable to all as he did (#1:18) in the discussion of the failure of the Gentiles (Lightfoot). The Gentile is readily condemned by the Jew when he sins and equally so is the Jew condemned by the Gentile in like case. krinw does not of itself mean to condemn, but to pick out, separate, approve, determine, pronounce judgment, condemn (if proper). {Another} (ton heteron). Literally, "the other man." The notion of two in the word, one criticizing the other. {Thou condemnest thyself} (seauton katakrineis). Note kata here with krinw, to make plain the adverse judgment. {For} (gar). Explanatory reason for the preceding statement. The critic {practises} (prasseis, not single acts poiew, but the habit prassw) the same things that he condemns.


    CHAPTERS: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16
    VERSES: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29

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