Romans 2

1 Therefore you have nothing to say in your own defense, whoever you are who set yourself up as a judge. In judging others you condemn yourself, for you who set yourself up as a judge do the very same things.

Therfore arte thou inexcusable o man whosoever thou be yt iudgest. For in ye same wherin thou iudgest another thou condemnest thy selfe. For thou that iudgest doest eve the same selfe thinges

2 And we know that God’s judgment falls unerringly on those who do them.

But we are sure that the iudgement of God is accordinge to trueth agaynst them which commit soche thinges.

3 You who judge those that do such things and yet are yourself guilty of them – do you suppose that you of all people will escape God’s judgment?

Thikest thou this O thou ma that iudgest them which do soche thinges and yet doest eve the very same yt thou shalt escape ye iudgemet of God?

4 Or do you think lightly of his abundant kindness, patience, and forbearance, not realizing that his kindness is meant to lead you to repentance?

Ether despisest thou the riches of his goodnes paciece and longe sufferaunce? and remembrest not how that the kyndnes of God ledith the to repentaunce?

5 Hard-hearted and impenitent as you are, you are storing up for yourself wrath on the day of wrath, when God’s justice as a judge will be revealed;

But thou after thyne harde herte yt canot repet heapest ye togedder the treasure of wrath agaynste the daye of vengeauce when shalbe opened ye rightewes iudgemet of god

6 for he will give to everyone what their actions deserve.

which will rewarde every ma accordinge to his dedes:

7 To those who, by perseverance in doing good, aim at glory, honor, and all that is imperishable, he will give immortal life; (aiōnios g166)

that is to saye prayse honoure and immortalite to them which cotinue in good doynge and seke eternall lyfe. (aiōnios g166)

8 while as to those who are factious, and disobedient to truth but obedient to evil, wrath and anger, distress and despair,

But vnto them that are rebellious and disobey the trueth yet folowe iniquytie shall come indignacion and wrath

9 will fall on every human being who persists in wrongdoing – on the Jew first, but also on the Greek.

tribulacion and anguysshe vpon the soule of every man that doth evyll: of the Iewe fyrst and also of the gentyll.

10 But there will be glory, honor, and peace for everyone who does right – for the Jew first, but also for the Greek,

To every man that doth good shall come prayse honoure and peace to ye Iewe fyrst and also to the gentyll.

11 since God shows no partiality.

For ther is no parcialyte with god. But whosoever hath synned with out lawe shall perisshe wt out lawe.

12 All who, when they sin, are without Law will also perish without Law; while all who, when they sin, are under Law, will be judged as being under Law.

And as many as haue synned vnder the lawe shalbe iudged by the lawe.

13 It is not those who hear the words of a Law that are righteous before God, but it is those who obey it that will be pronounced righteous.

For before god they are not ryghteous which heare ye lawe: but the doers of the lawe shalbe iustified.

14 When Gentiles, who have no Law, do instinctively what the Law requires, they, though they have no Law, are a Law to themselves;

For if the gentyls which have no lawe do of nature the thynges contayned in the lawe: then they havynge no lawe are a lawe vnto them selves

15 for they show the demands of the Law written on their hearts; their consciences corroborating it, while in their thoughts they argue either in self-accusation or, it may be, in self-defense –

which shewe the dede of the lawe wrytten in their hertes: whyll their conscience beareth witnes vnto them and also their thoughtes accusynge one another or excusynge

16 on the day when God passes judgment on people’s inmost lives, as the good news that I tell declares that he will do through Christ Jesus.

at the daye when god shall iudge the secretes of men by Iesus Christ accordinge to my Gospell.

17 But, perhaps, you bear the name of ‘Jew,’ and are relying on Law, and boast of belonging to God, and understand his will,

Beholde thou arte called a Iewe and trustest in the lawe and reioysist in God

18 and, having been carefully instructed from the Law, have learned to appreciate the finer moral distinctions.

and knowest his will and hast experience of good and bad in that thou arte informed by the lawe:

19 Perhaps you are confident that you are a guide to the blind, a light to those who are in the dark, an instructor of the unintelligent,

and belevest that thou thy silfe arte a gyde vnto the blynde a lyght to them which are in darcknes

20 and a teacher of the childish, because in the Law you possess the outline of all knowledge and truth.

an informer of them which lacke discrecio a teacher of vnlearned which hast the ensample of that which ought to be knowen and of the truth in the lawe.

21 Why, then, you teacher of others, don’t you teach yourself? Do you preach against stealing, and yet steal?

But thou which teachest another teachest not thy selfe. Thou preachest a man shuld not steale: and yet thou stealest.

22 Do you forbid adultery, and yet commit adultery? Do you loathe idols, and yet plunder temples?

Thou sayst a man shuld not commit advoutry: and thou breakest wedlocke. Thou abhorrest ymages and robbest God of his honoure.

23 Boasting, as you do, of your Law, do you dishonor God by breaking the Law?

Thou reioysest in the lawe and thorow breakinge the lawe dishonourest God.

24 For, as scripture says – ‘The Gentiles insult God’s name because of you’!

For the name of god is evyll spoken of amonge the Gentyls thorowe you as it is written.

25 Circumcision has its value, if you are obeying the Law. But, if you are a breaker of the Law, your circumcision is no better than uncircumcision.

Circumcisio verely avayleth if thou kepe the lawe. But if thou breake the lawe thy circumcision is made vncircumcision.

26 If, then, an uncircumcised man pays regard to the requirements of the Law, won’t he, although not circumcised, be regarded by God as if he were?

Therfore if the vncircumcised kepe the ryght thinges contayned in the lawe: shall not his vncircumcision be counted for circumcision?

27 Indeed, the person who, owing to his birth, remains uncircumcised, and yet scrupulously obeys the Law, will condemn you, who, for all your written Law and your circumcision, are yet a breaker of the Law.

And shall not vncircumcision which is by nature (yf it kepe the lawe) iudge the which beynge vnder the letter and circumcision dost transgresse the lawe?

28 For a man who is only a Jew outwardly is not a real Jew; nor is outward bodily circumcision real circumcision. The real Jew is the person who is a Jew in soul;

For he is not a Iewe which is a Iewe out warde. Nether is that thynge circumcision which is outwarde in the flesshe.

29 and the real circumcision is the circumcision of the heart, a spiritual and not a literal thing. Such a person wins praise from God, though not from people.

But he is a Iewe which is hid wythin and the circucisio of ye herte is the true circumcision which is in the sprete and not in ye letter whose prayse is not of men but of god.