Romans 2

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.

¹ Therefore you have no excuse or justification, everyone of you who [hypocritically] ^(a)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].

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?

³ But do you think this, O man, when you judge and condemn those who practice such things, and yet do the same yourself, that you will escape God’s judgment and elude His verdict?

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.

⁵ But because of your callous stubbornness and unrepentant heart you are [deliberately] storing up wrath for yourself on the day of wrath when God’s righteous judgment will be revealed.

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;

⁷ to those who by persistence in doing good seek [unseen but certain heavenly] glory, honor, and immortality, [He will give the gift of] eternal life.

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.

⁹ There will be tribulation and anguish [torturing confinement] for every human soul who does [or permits] evil, to the Jew first and also to the Greek,

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.

¹¹ For God shows no partiality [no arbitrary favoritism; with Him one person is not more important than another].^(B)

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.

¹³ For it is not those who merely hear the Law [as it is read aloud] who are just or righteous before God, but it is those who [actually] obey the Law who will be ^(b)justified [pronounced free of the guilt of sin and declared acceptable to Him].

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

¹⁵ They show that the ^(d)essential requirements of the Law are written in their hearts; and their conscience [their sense of right and wrong, their moral choices] bearing witness and their thoughts alternately accusing or perhaps defending them

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,

¹⁷ But if you bear the name “Jew” and rely on the Law [for your salvation] and boast in [your special relationship to] God,

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,

¹⁹ and [if you] are confident that you are a [qualified] guide to the blind [those untaught in theology], a light to those who are in darkness,

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?

²¹ well then, you who teach others, do you not teach yourself? You who preach against stealing, do you steal [in ways that are discrete, but just as sinful]?

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?

²³ You who boast in the Law, do you [repeatedly] dishonor God by ^(k)breaking the Law?

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.

²⁵ Circumcision [the sign of the covenant of Abraham] is indeed of value if you practice the Law; but if you habitually break the Law, your circumcision has become uncircumcision [it is meaningless in God’s sight].

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.

²⁷ Then he who is physically uncircumcised but keeps [the spirit of] the Law will judge you who, ^(l)even though you have the written code and circumcision, break the Law.

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.

²⁹ But he is a Jew who is one inwardly; and [true] circumcision is circumcision of the heart, by the Spirit, not by [the fulfillment of] the letter [of the Law]. His praise is not from men, but from God.