Romans 2
1 Wherfor thou art vnexcusable, ech man that demest, for in what thing thou demest anothir man, thou condempnest thi silf; for thou doist the same thingis whiche thou demest.
Propter quod inexcusabilis es, o homo omnis qui judicas. In quo enim judicas alterum, teipsum condemnas: eadem enim agis quæ judicas.
2 And we witen, that the doom of God is aftir treuthe ayens hem, that don siche thingis.
Scimus enim quoniam judicium Dei est secundum veritatem in eos qui talia agunt.
3 But gessist thou, man, that demest hem that doen siche thingis, and thou doist tho thingis, that thou schalt ascape the doom of God?
Existimas autem hoc, o homo, qui judicas eos qui talia agunt, et facis ea, quia tu effugies judicium Dei?
4 Whether `dispisist thou the richessis of his goodnesse, and the pacience, and the long abidyng? Knowist thou not, that the benygnyte of God ledith thee to forthenkyng?
an divitias bonitatis ejus, et patientiæ, et longanimitatis contemnis? ignoras quoniam benignitas Dei ad pœnitentiam te adducit?
5 But aftir thin hardnesse and vnrepentaunt herte, thou tresorist to thee wraththe in the dai of wraththe and of schewyng of the riytful doom of God,
Secundum autem duritiam tuam, et impœnitens cor, thesaurizas tibi iram in die iræ, et revelationis justi judicii Dei,
6 that schal yelde to ech man aftir his werkis;
qui reddet unicuique secundum opera ejus:
7 sotheli to hem that ben bi pacience of good werk, glorie, and onour, and vncorrupcioun, to hem that seken euerlastynge lijf; (aiōnios g166)
iis quidem qui secundum patientiam boni operis, gloriam, et honorem, et incorruptionem quærunt, vitam æternam: (aiōnios g166)
8 but to hem that ben of strijf, and that assenten not to treuthe, but bileuen to wickidnesse, wraththe and indignacioun, tribulacioun and angwisch,
iis autem qui sunt ex contentione, et qui non acquiescunt veritati, credunt autem iniquitati, ira et indignatio.
9 in to ech soule of man that worchith yuel, to the Jew first, and to the Greke;
Tribulatio et angustia in omnem animam hominis operantis malum, Judæi primum, et Græci:
10 but glorie, and honour, and pees, to ech man that worchith good thing, to the Jew first, and to the Greke.
gloria autem, et honor, et pax omni operanti bonum, Judæo primum, et Græco:
11 For accepcioun of persones is not anentis God.
non enim est acceptio personarum apud Deum.
12 For who euere han synned without the lawe, schulen perische withouten the lawe; and who euere han synned in the lawe, thei schulen be demyd bi the lawe.
Quicumque enim sine lege peccaverunt, sine lege peribunt: et quicumque in lege peccaverunt, per legem judicabuntur.
13 For the hereris of lawe ben not iust anentis God, but the doeris of the lawe schulen be maad iust.
Non enim auditores legis justi sunt apud Deum, sed factores legis justificabuntur.
14 For whanne hethene men that han not lawe, don kyndli tho thingis that ben of the lawe, thei not hauynge suche manere lawe, ben lawe to hem silf,
Cum autem gentes, quæ legem non habent, naturaliter ea, quæ legis sunt, faciunt, ejusmodi legem non habentes, ipsi sibi sunt lex:
15 that schewen the werk of the lawe writun in her hertis. For the conscience of hem yeldith to hem a witnessyng bytwixe hem silf of thouytis that ben accusynge or defendynge,
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 dai whanne God schal deme the priuy thingis of men aftir my gospel, bi Jhesu Crist.
in die, cum judicabit Deus occulta hominum, secundum Evangelium meum per Jesum Christum.
17 But if thou art named a Jew, and restist in the lawe, and hast glorie in God,
Si autem tu Judæus cognominaris, et requiescis in lege, et gloriaris in Deo,
18 and hast knowe his wille, and thou lerud bi lawe preuest the more profitable thingis,
et nosti voluntatem ejus, et probas utiliora, instructus per legem,
19 and tristist thi silf to be a ledere of blynde men, the liyt of hem that ben in derknessis,
confidis teipsum esse ducem cæcorum, lumen eorum qui in tenebris sunt,
20 a techere of vnwise men, a maistir of yonge children, that hast the foorme of kunnyng and of treuthe in the lawe;
eruditorem insipientium, magistrum infantium, habentem formam scientiæ, et veritatis in lege.
21 what thanne techist thou another, and techist not thi silf? Thou that prechist that me schal not stele, stelist?
Qui ergo alium doces, teipsum non doces: qui prædicas non furandum, furaris:
22 Thou that techist that me schal `do no letcherie, doist letcherie? Thou that wlatist maumetis, doist sacrilegie?
qui dicis non mœchandum, mœcharis: qui abominaris idola, sacrilegium facis:
23 Thou that hast glorie in the lawe, vnworschipist God bi brekyng of the lawe?
qui in lege gloriaris, per prævaricationem legis Deum inhonoras.
24 For the name of God is blasfemed bi you among hethene men, as is writun.
(Nomen enim Dei per vos blasphematur inter gentes, sicut scriptum est.)
25 For circumcisioun profitith, if thou kepe the lawe; but if thou be a trespassour ayens the lawe, thi circumsicioun is maad prepucie.
Circumcisio quidem prodest, si legem observes: si autem prævaricator legis sis, circumcisio tua præputium facta est.
26 Therfor if prepucie kepe the riytwisnessis of the lawe, whethir his prepucie schal not be arettid in to circumcisioun?
Si igitur præputium justitias legis custodiat, nonne præputium illius in circumcisionem reputabitur?
27 And the prepucie of kynde that fulfillith the lawe, schal deme thee, that bi lettre and circumcisioun art trespassour ayens the lawe.
et judicabit id quod ex natura est præputium, legem consummans, te, qui per litteram et circumcisionem prævaricator legis es?
28 For he that is in opene is not a Jew, nether it is circumsicioun that is openli in the fleisch;
Non enim qui in manifesto, Judæus est: neque quæ in manifesto, in carne, est circumcisio:
29 but he that is a Jew in hid, and the circumcisioun of herte, in spirit, not bi the lettre, whos preisyng 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.
