God's just judgment
So you have no excuse, whoever you are, when you sit in judgement. Because in judging someone else you condemn yourself, since you who judge do the same things. And we know that God's judgement against those who do such things is according to truth. So do you think this, you who judge those who do such things and do them yourself — that you will escape the judgement of God? Or do you make light of the riches of his goodness, restraint and patience, not realising that the goodness of God is meant to lead you to repentance? But by your hardness and your unrepentant heart you are storing up anger for yourself, for the day of anger, when the righteous judgement of God will be revealed. He will pay every man according to what he has done. To those who by patient endurance in doing good seek glory and honour and immortality — eternal life. But to those who are out for themselves, and won't obey the truth but obey unrighteousness — anger and fury. Trouble and anguish on everyone who does evil, the Jew first and also the Greek. But glory and honour and peace to everyone who does good, the Jew first and also the Greek. Because God shows no favouritism. All who have sinned without the law will also perish without the law. And all who have sinned under the law will be judged by the law. Because it isn't the hearers of the law who are just before God. It is the doers of the law who will be justified. For when Gentiles, who don't have the law, do by nature what the law requires, they are a law to themselves, even though they don't have the law. They show the work of the law written on their hearts, their conscience also bearing witness, and their thoughts accusing or else defending them — on the day when God judges the secrets of men through Jesus Christ, according to my gospel.
So you've got no excuse, man, whoever you are who judges. Because in what you judge another, you condemn yourself. Because you who judge do the same things. But we're sure the judgment of God is according to truth against the ones who do things like this. And do you think this, man, who judges the ones who do things like this and does the same, that you'll get away from the judgment of God? Or do you look down on the riches of his goodness and patience and long-suffering, not knowing that the goodness of God leads you to turn back? But because of your hardness and heart that won't turn back, you store up anger for yourself against the day of anger and of the showing of the righteous judgment of God. Who'll pay back every man according to his deeds. To the ones who by going on patiently in good work look for glory and honour and life that doesn't rot — everlasting life. But to the ones who argue and don't obey the truth but obey unrighteousness — rage and anger. Trouble and pressing down on every soul of man who does evil, of the Jew first and of the Greek too. But glory, honour and peace to every man who works good, to the Jew first and to the Greek too. Because God doesn't take sides. Because as many as have sinned without the teaching will die too without the teaching. And as many as have sinned in the teaching will be judged by the teaching. (Because the ones who hear the teaching aren't just in front of God, but the ones who do the teaching will be made right. Because when the nations, who haven't got the teaching, do by nature the things in the teaching, these, not having the teaching, are a teaching to themselves. Who show the work of the teaching written in their hearts, their conscience bearing witness too, and their thoughts meanwhile charging or else excusing each other.) On the day when God will judge the secrets of men by Jesus Christ, according to my good news.
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. But we are sure that the judgment of God is according to truth against them which commit such things. 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? Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance? 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; Who will render to every man according to his deeds: To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life: But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath, Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile; But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile: For there is no respect of persons with God. For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law; (For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: 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;) In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
So you have no excuse, whoever you are, when you sit in judgement. Because in judging someone else you condemn yourself, since you who judge do the same things.
So you've got no excuse, man, whoever you are who judges. Because in what you judge another, you condemn yourself. Because you who judge do the same things.
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.
And we know that God's judgement against those who do such things is according to truth.
But we're sure the judgment of God is according to truth against the ones who do things like this.
But we are sure that the judgment of God is according to truth against them which commit such things.
So do you think this, you who judge those who do such things and do them yourself — that you will escape the judgement of God?
And do you think this, man, who judges the ones who do things like this and does the same, that you'll get away from the judgment of God?
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?
Or do you make light of the riches of his goodness, restraint and patience, not realising that the goodness of God is meant to lead you to repentance?
Or do you look down on the riches of his goodness and patience and long-suffering, not knowing that the goodness of God leads you to turn back?
Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?
But by your hardness and your unrepentant heart you are storing up anger for yourself, for the day of anger, when the righteous judgement of God will be revealed.
But because of your hardness and heart that won't turn back, you store up anger for yourself against the day of anger and of the showing of the righteous judgment of God.
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;
He will pay every man according to what he has done.
Who'll pay back every man according to his deeds.
Who will render to every man according to his deeds:
To those who by patient endurance in doing good seek glory and honour and immortality — eternal life.
To the ones who by going on patiently in good work look for glory and honour and life that doesn't rot — everlasting life.
To them who by patient continuance in well doing seek for glory and honour and immortality, eternal life:
But to those who are out for themselves, and won't obey the truth but obey unrighteousness — anger and fury.
But to the ones who argue and don't obey the truth but obey unrighteousness — rage and anger.
But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,
Trouble and anguish on everyone who does evil, the Jew first and also the Greek.
Trouble and pressing down on every soul of man who does evil, of the Jew first and of the Greek too.
Tribulation and anguish, upon every soul of man that doeth evil, of the Jew first, and also of the Gentile;
But glory and honour and peace to everyone who does good, the Jew first and also the Greek.
But glory, honour and peace to every man who works good, to the Jew first and to the Greek too.
But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:
Because God shows no favouritism.
Because God doesn't take sides.
For there is no respect of persons with God.
All who have sinned without the law will also perish without the law. And all who have sinned under the law will be judged by the law.
Because as many as have sinned without the teaching will die too without the teaching. And as many as have sinned in the teaching will be judged by the teaching.
For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law;
Because it isn't the hearers of the law who are just before God. It is the doers of the law who will be justified.
(Because the ones who hear the teaching aren't just in front of God, but the ones who do the teaching will be made right.
(For not the hearers of the law are just before God, but the doers of the law shall be justified.
For when Gentiles, who don't have the law, do by nature what the law requires, they are a law to themselves, even though they don't have the law.
Because when the nations, who haven't got the teaching, do by nature the things in the teaching, these, not having the teaching, are a teaching to themselves.
For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves:
They show the work of the law written on their hearts, their conscience also bearing witness, and their thoughts accusing or else defending them —
Who show the work of the teaching written in their hearts, their conscience bearing witness too, and their thoughts meanwhile charging or else excusing each other.)
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;)
on the day when God judges the secrets of men through Jesus Christ, according to my gospel.
On the day when God will judge the secrets of men by Jesus Christ, according to my good news.
In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.
The Jew and the teaching
Now you call yourself a Jew, and rest on the law, and boast about God. You know his will, and you approve what is excellent, because you are instructed out of the law. And you are confident that you are a guide to the blind, a light to those in darkness, an instructor of the foolish, a teacher of the young, having in the law the form of knowledge and of truth. So you teach someone else — don't you teach yourself? You preach that a man shouldn't steal — do you steal? You say a man shouldn't commit adultery — do you commit adultery? You detest idols — do you rob temples? You boast about the law — do you dishonour God by breaking the law? Because the name of God is blasphemed among the Gentiles on your account, as it is written. Circumcision has value if you keep the law. But if you are a lawbreaker, your circumcision has become uncircumcision. So if an uncircumcised man keeps the requirements of the law, won't his uncircumcision be counted as circumcision? And the man who is physically uncircumcised, if he keeps the law, will judge you — you who have the letter and the circumcision and still break the law. Because a man isn't a Jew who is one outwardly, and circumcision isn't something outward and physical. But a man is a Jew who is one inwardly, and circumcision is of the heart, by the Spirit and not by the letter. His praise doesn't come from men, but from God.
Look — you're called a Jew and rest in the teaching and boast in God. And know his will and approve the things that are better, being taught out of the teaching. And are sure you yourself are a guide of the blind, a light of the ones in darkness, a teacher of the foolish, a teacher of babies, having the form of knowledge and of the truth in the teaching. So you who teach another, don't you teach yourself? You who preach a man shouldn't steal, do you steal? You who say a man shouldn't break his marriage, do you break your marriage? You who hate idols, do you rob temples? You who boast in the teaching, do you dishonour God by breaking the teaching? Because the name of God is spoken against among the nations through you, as it's written. Because circumcision truly is of use if you keep the teaching. But if you break the teaching, your circumcision is made uncircumcision. So if the uncircumcised keeps the righteousness of the teaching, won't his uncircumcision be counted as circumcision? And won't the uncircumcised by nature, if it carries out the teaching, judge you, who by the letter and circumcision break the teaching? Because he isn't a Jew who's one outwardly, and circumcision isn't what's outward in the flesh. But he's a Jew who's one inwardly. And circumcision is of the heart, in the spirit and not in the letter, whose praise isn't of men but of God.
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God, And knowest his will, and approvest the things that are more excellent, being instructed out of the law; And art confident that thou thyself art a guide of the blind, a light of them which are in darkness, An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law. Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal? Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege? Thou that makest thy boast of the law, through breaking the law dishonourest thou God? For the name of God is blasphemed among the Gentiles through you, as it is written. For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision. Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision? 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? For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh: 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.
Now you call yourself a Jew, and rest on the law, and boast about God.
Look — you're called a Jew and rest in the teaching and boast in God.
Behold, thou art called a Jew, and restest in the law, and makest thy boast of God,
You know his will, and you approve what is excellent, because you are instructed out of the law.
And know his will and approve the things that are better, being taught out of the teaching.
And knowest his will, and approvest the things that are more excellent, being instructed out of the law;
And you are confident that you are a guide to the blind, a light to those in darkness,
And are sure you yourself are a guide of the blind, a light of the ones in darkness,
And art confident that thou thyself art a guide of the blind, a light of them which are in darkness,
an instructor of the foolish, a teacher of the young, having in the law the form of knowledge and of truth.
a teacher of the foolish, a teacher of babies, having the form of knowledge and of the truth in the teaching.
An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.
So you teach someone else — don't you teach yourself? You preach that a man shouldn't steal — do you steal?
So you who teach another, don't you teach yourself? You who preach a man shouldn't steal, do you steal?
Thou therefore which teachest another, teachest thou not thyself? thou that preachest a man should not steal, dost thou steal?
You say a man shouldn't commit adultery — do you commit adultery? You detest idols — do you rob temples?
You who say a man shouldn't break his marriage, do you break your marriage? You who hate idols, do you rob temples?
Thou that sayest a man should not commit adultery, dost thou commit adultery? thou that abhorrest idols, dost thou commit sacrilege?
You boast about the law — do you dishonour God by breaking the law?
You who boast in the teaching, do you dishonour God by breaking the teaching?
Thou that makest thy boast of the law, through breaking the law dishonourest thou God?
Because the name of God is blasphemed among the Gentiles on your account, as it is written.
Because the name of God is spoken against among the nations through you, as it's written.
For the name of God is blasphemed among the Gentiles through you, as it is written.
Circumcision has value if you keep the law. But if you are a lawbreaker, your circumcision has become uncircumcision.
Because circumcision truly is of use if you keep the teaching. But if you break the teaching, your circumcision is made uncircumcision.
For circumcision verily profiteth, if thou keep the law: but if thou be a breaker of the law, thy circumcision is made uncircumcision.
So if an uncircumcised man keeps the requirements of the law, won't his uncircumcision be counted as circumcision?
So if the uncircumcised keeps the righteousness of the teaching, won't his uncircumcision be counted as circumcision?
Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?
And the man who is physically uncircumcised, if he keeps the law, will judge you — you who have the letter and the circumcision and still break the law.
And won't the uncircumcised by nature, if it carries out the teaching, judge you, who by the letter and circumcision break the teaching?
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?
Because a man isn't a Jew who is one outwardly, and circumcision isn't something outward and physical.
Because he isn't a Jew who's one outwardly, and circumcision isn't what's outward in the flesh.
For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:
But a man is a Jew who is one inwardly, and circumcision is of the heart, by the Spirit and not by the letter. His praise doesn't come from men, but from God.
But he's a Jew who's one inwardly. And circumcision is of the heart, in the spirit and not in the letter, whose praise isn't of men but of God.
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.