Romans, 2

1. For by the standard by which you judge another you condemn yourself, since you, the judge, do the very same things.

1. So no matter who you are, if you pass judgement you have no excuse. It is yourself that you condemn when you judge others, since you behave in the same way as those you are condemning.

2. We know that the judgment of God on those who do such things is true.

2. We are well aware that people who behave like that are justly condemned by God.

3. Do you suppose, then, you who judge those who engage in such things and yet do them yourself, that you will escape the judgment of God?

3. But you -- when you judge those who behave like this while you are doing the same yourself -- do you think you will escape God's condemnation?

4. Or do you hold his priceless kindness, forbearance, and patience in low esteem, unaware that the kindness of God would lead you to repentance?

4. Or are you not disregarding his abundant goodness, tolerance and patience, failing to realise that this generosity of God is meant to bring you to repentance?

5. By your stubbornness and impenitent heart, you are storing up wrath for yourself for the day of wrath and revelation of the just judgment of God,

5. Your stubborn refusal to repent is only storing up retribution for yourself on that Day of retribution when God's just verdicts will be made known.

6. who will repay everyone according to his works:

6. He will repay everyone as their deeds deserve.

7. eternal life to those who seek glory, honor, and immortality through perseverance in good works,

7. For those who aimed for glory and honour and immortality by persevering in doing good, there will be eternal life;

8. but wrath and fury to those who selfishly disobey the truth and obey wickedness.

8. but for those who out of jealousy have taken for their guide not truth but injustice, there will be the fury of retribution.

9. Yes, affliction and distress will come upon every human being who does evil, Jew first and then Greek.

9. Trouble and distress will come to every human being who does evil -- Jews first, but Greeks as well;

10. But there will be glory, honor, and peace for everyone who does good, Jew first and then Greek.

10. glory and honour and peace will come to everyone who does good -- Jews first, but Greeks as well.

11. There is no partiality with God.

11. There is no favouritism with God.

12. All who sin outside the law will also perish without reference to it, and all who sin under the law will be judged in accordance with it.

12. All those who have sinned without the Law will perish without the Law; and those under the Law who have sinned will be judged by the Law.

13. For it is not those who hear the law who are just in the sight of God; rather, those who observe the law will be justified.

13. For the ones that God will justify are not those who have heard the Law but those who have kept the Law.

14. For when the Gentiles who do not have the law by nature observe the prescriptions of the law, they are a law for themselves even though they do not have the law.

14. So, when gentiles, not having the Law, still through their own innate sense behave as the Law commands, then, even though they have no Law, they are a law for themselves.

15. They show that the demands of the law are written in their hearts, while their conscience also bears witness and their conflicting thoughts accuse or even defend them

15. They can demonstrate the effect of the Law engraved on their hearts, to which their own conscience bears witness; since they are aware of various considerations, some of which accuse them, while others provide them with a defence . . . on the day when,

16. on the day when, according to my gospel, God will judge people's hidden works through Christ Jesus.

16. according to the gospel that I preach, God, through Jesus Christ, judges all human secrets.

17. Now if you call yourself a Jew and rely on the law and boast of God

17. If you can call yourself a Jew, and you really trust in the Law, and are proud of your God,

18. and know his will and are able to discern what is important since you are instructed from the law,

18. and know his will, and tell right from wrong because you have been taught by the Law;

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

19. if you are confident that you are a guide to the blind and a beacon to those in the dark,

20. that you are a trainer of the foolish and teacher of the simple, because in the law you have the formulation of knowledge and truth--

20. that you can teach the ignorant and instruct the unlearned because the Law embodies all knowledge and all truth-

21. then you who teach another, are you failing to teach yourself? You who preach against stealing, do you steal?

21. so then, in teaching others, do you teach yourself as well? You preach that there is to be no stealing, but do you steal?

22. You who forbid adultery, do you commit adultery? You who detest idols, do you rob temples?

22. You say that adultery is forbidden, but do you commit adultery? You detest the worship of objects, but do you desecrate holy things yourself?

23. You who boast of the law, do you dishonor God by breaking the law?

23. If, while you are boasting of the Law, you disobey it, then you are bringing God into contempt.

24. For, as it is written, "Because of you the name of God is reviled among the Gentiles."

24. As scripture says: It is your fault that the name of God is held in contempt among the nations.

25. Circumcision, to be sure, has value if you observe the law; but if you break the law, your circumcision has become uncircumcision.

25. Circumcision has its value if you keep the Law; but if you go on breaking the Law, you are no more circumcised than the uncircumcised.

26. Again, if an uncircumcised man keeps the precepts of the law, will he not be considered circumcised?

26. And if an uncircumcised man keeps the commands of the Law, will not his uncircumcised state count as circumcision?

27. Indeed, those who are physically uncircumcised but carry out the law will pass judgment on you, with your written law and circumcision, who break the law.

27. More, the man who, in his native uncircumcised state, keeps the Law, is a condemnation of you, who, by your concentration on the letter and on circumcision, actually break the Law.

28. One is not a Jew outwardly. True circumcision is not outward, in the flesh.

28. Being a Jew is not only having the outward appearance of a Jew, and circumcision is not only a visible physical operation.

29. Rather, one is a Jew inwardly, and circumcision is of the heart, in the spirit, not the letter; his praise is not from human beings but from God.

29. The real Jew is the one who is inwardly a Jew, and real circumcision is in the heart, a thing not of the letter but of the spirit. He may not be praised by any human being, but he will be praised by God.