Romans 2

¹ 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;

¹ Therefore you have ^(A)no excuse, ^(a)(B)everyone of you who passes judgment, for in that which ^(C)you judge another, you condemn yourself; for you who judge practice the same things.

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.

¹ Therefore, any one of you^(a)(A) who judges is without excuse.^(B) For when you judge another,^(C) you condemn yourself, since you, the judge, do the same things.

¹ 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.

³ And you who pronounce judgement upon those who do such things although your own conduct is the same as theirs--do you imagine that you yourself will escape unpunished when God judges?

³ But do you suppose this, ^(D)O man, ^(c)when you pass judgment on those who practice such things and do the same yourself, that you will escape the judgment of God?

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?

³ Do you really think—anyone of you who judges those who do such things yet do the same—that you will escape God’s judgment?

³ So when you, a mere man, pass judgment on those who practice these things and then do them yourself, do you think you will escape God's judgment?

⁵ The fact is that in the stubbornness of your impenitent heart you are treasuring up against yourself anger on the day of Anger--the day when the righteousness of God's judgements will stand revealed.

⁵ But ^(d)because of your stubbornness and unrepentant heart ^(I)you are storing up wrath for yourself ^(J)in the day of wrath and revelation of the righteous judgment of God,

⁵ But after thy hardness and impenitent heart treasurest up unto thyself wrath against the day of wrath and revelation of the righteous judgment of God;

⁵ But because of your hardness and unrepentant heart you are storing up wrath^(H) for yourself in the day of wrath,^(I) when God’s righteous judgment is revealed.

⁵ But because of your stubborn and unrepentant heart you are reserving wrath for yourself on the day of wrath, when God's righteous judgment will be revealed.

⁷ to those on the one hand who, by lives of persistent right-doing, are striving for glory, honour and immortality, the Life of the Ages;

⁷ to those who by ^(L)perseverance in doing good seek for ^(M)glory and honor and ^(N)immortality, ^(O)eternal life;

⁷ To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:

⁷ eternal life^(K) to those who by persistence in doing good^(L) seek glory, honor,^(M) and immortality;^(N)

⁷ eternal life to those who strive for glory, honor, and immortality by patiently doing good;

⁹ coming upon the soul of every man and woman who deliberately does wrong--upon the Jew first, and then upon the Gentile;

⁹ There will be ^(R)tribulation and distress ^(e)for every soul of man who does evil, of the Jew ^(S)first and also of the Greek,

⁹ Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;

⁹ affliction and distress^(Q) for every human being who does evil, first to the Jew, and also to the Greek;^(R)

⁹ There will be suffering and anguish for every human being who practices doing evil, for Jews first and for Greeks as well.

¹¹ For God pays no attention to this world's distinctions.

¹¹ For ^(V)there is no partiality with God.

¹¹ For there is no respect of persons with God.

¹¹ There is no favoritism with God.^(S)

¹¹ because God does not show partiality.

¹³ It is not those that merely hear the Law read who are righteous in the sight of God, but it is those that obey the Law who will be pronounced righteous.

¹³ for it is ^(X)not the hearers ^(j)of the Law who are ^(k)just before God, but the doers ^(l)of the Law will be justified.

¹³ (For not the hearers of the law are just before God, but the doers of the law shall be justified.

¹³ For the hearers of the law^(U) are not righteous before God, but the doers of the law will be declared righteous.^(d)

¹³ For it is not merely those who hear the Law who are righteous in God's sight. No, it is those who follow the Law, who will be justified.

¹⁵ since they exhibit proof that a knowledge of the conduct which the Law requires is engraven on their hearts, while their consciences also bear witness to the Law, and their thoughts, as if in mutual discussion, accuse them or perhaps maintain their innocence--

¹⁵ in that they show ^(Z)the work of the Law written in their hearts, their conscience bearing witness and their thoughts alternately accusing or else defending them,

¹⁵ Which shew the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another;)

¹⁵ They show that the work of the law^(e) is written on their hearts.^(W) Their consciences confirm this. Their competing thoughts will either accuse or excuse them^(f)

¹⁵ They show that what the Law requires is written in their hearts, a fact to which their own consciences testify, and their thoughts will either accuse or excuse them

¹⁷ And since you claim the name of Jew, and find rest and satisfaction in the Law, and make your boast in God,

¹⁷ But if you bear the name “Jew” and ^(AC)rely ^(p)upon the Law and boast in God,

¹⁷ Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,

¹⁷ Now if^(g) you call yourself a Jew, and rest in the law,^(Z) boast in God,

¹⁷ Now if you call yourself a Jew, and rely on the Law, and boast about God,

¹⁹ and have persuaded yourself that, as for you, you are a guide to the blind, a light to those who are in darkness,

¹⁹ and are confident that you yourself are a guide to the blind, a light to those who are in darkness,

¹⁹ And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,

¹⁹ and if you are convinced that you are a guide for the blind, a light to those in darkness,

¹⁹ and if you are convinced that you are a guide for the blind, a light to those in darkness,

²¹ you then who teach your fellow man, do you refuse to teach yourself? You who cry out against stealing, are you yourself a thief?

²¹ you, therefore, ^(AF)who teach another, do you not teach yourself? You who ^(t)preach that one shall not steal, do you steal?

²¹ Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?

²¹ you then, who teach another,^(AC) don’t you teach yourself? You who preach, “You must not steal”—do you steal?

²¹ as you teach others, do you fail to teach yourself? As you preach against stealing, do you steal?

²³ You who make your boast in the Law, do you offend against its commands and so dishonour God?

²³ You who ^(AH)boast ^(u)in the Law, through your breaking the Law, do you dishonor God?

²³ Thou that makest thy boast of the law, through breaking the law dishonourest thou God?

²³ You who boast in the law,^(AE) do you dishonor God by breaking the law?

²³ As you boast about the Law, do you dishonor God by breaking the Law?

²⁵ Circumcision does indeed profit, if you obey the Law; but if you are a Law-breaker, the fact that you have been circumcised counts for nothing.

²⁵ For indeed circumcision is of value if you ^(AK)practice ^(v)the Law; but if you are a transgressor ^(w)of the Law, ^(AL)your circumcision has become uncircumcision.

²⁵ For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.

²⁵ For circumcision benefits you if you observe the law, but if you are a lawbreaker, your circumcision has become uncircumcision.^(AG)

²⁵ For circumcision is valuable if you observe the Law, but if you break the Law, your having been circumcised has no more value than if you were uncircumcised.

²⁷ although he is a Gentile by birth, if he scrupulously obeys the Law, shall he not sit in judgement upon you who, possessing, as you do, a written Law and circumcision, are yet a Law-breaker?

²⁷ And ^(AP)he who is physically uncircumcised, if he keeps the Law, will he not ^(AQ)judge you who ^(y)though having the letter of the Law and circumcision are a transgressor ^(z)of the Law?

²⁷ And shall not uncircumcision which is by nature, if it fulfil the law, judge thee, who by the letter and circumcision dost transgress the law?

²⁷ A man who is physically uncircumcised, but who fulfills the law, will judge you^(AJ) who are a lawbreaker in spite of having the letter of the law and circumcision.

²⁷ The man who is uncircumcised physically but who keeps the Law will condemn you who break the Law, even though you have the written Law and circumcision.

²⁹ But the true Jew is one inwardly, and true circumcision is heart-circumcision--not literal, but spiritual; and such people receive praise not from men, but from God.

²⁹ But ^(AS)he is a Jew who is one inwardly; and ^(AT)circumcision is that which is of the heart, by the ^(AU)Spirit, not by the letter; ^(AV)and his praise is not from men, but from God.

²⁹ But he is a Jew, which is one inwardly; and circumcision is that of the heart, in the spirit, and not in the letter; whose praise is not of men, but of God.

²⁹ On the contrary, a person is a Jew who is one inwardly,^(AL) and circumcision is of the heart—by the Spirit, not the letter.^(j)(AM) That man’s praise^(k) is not from men but from God.^(AN)

²⁹ No, a person is a Jew inwardly, and circumcision is a matter of the heart, brought about by the Spirit, not by a written law. That person's praise will come from God, not from people.