Therefore, you have no excuse, O person, whoever you are who judges. For when you judge someone else, you condemn yourself, because you practice the same things you judge others for.

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.

We know that God's judgment is based on truth against those who practice such things.

But we are sure that the judgment of God is according to truth against them which commit such things.

Do you think this, O person who judges those who practice such things, yet does the same yourself, that you will escape God’s judgment?

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 disrespect the riches of His kindness, forbearance, and patience, not realizing that God’s kindness is meant to lead you to repentance?

Or despisest thou the riches of his goodness and forbearance and longsuffering; not knowing that the goodness of God leadeth thee to repentance?

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

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 repay each person according to their deeds.

Who will render to every man according to his deeds:

To those who seek glory, honor, and immortality by persistence in doing good, He will give eternal life.

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

But to those who are self-seeking, who disobey the truth and obey unrighteousness, there will be wrath and anger.

But unto them that are contentious, and do not obey the truth, but obey unrighteousness, indignation and wrath,

There will be tribulation and distress for every soul of man who does what is evil, first for the Jew, then also for the Gentile.

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

But glory, honor, and peace for everyone who does good, first for the Jew, then also for the Gentile.

But glory, honour, and peace, to every man that worketh good, to the Jew first, and also to the Gentile:

For God shows no partiality.

For there is no respect of persons with God.

For 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.

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 it is not the hearers of the law who are righteous before God, but it is the doers of the law who will be justified.

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

For when the Gentiles, who do not have the law, by nature do the things required by the law, they are a law to themselves, even though they do not have the law.

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 demonstrate the work of the law written in their hearts, their conscience also bearing witness, and their thoughts alternately accusing or even defending them.

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;)

This will take place on the day when God judges the secrets of people through Jesus Christ, according to my gospel.

In the day when God shall judge the secrets of men by Jesus Christ according to my gospel.

Now you, if you call yourself a Jew, and rely on the law and boast in God,

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

and know His will and approve things that are excellent, being instructed from the law,

And knowest his will, and approvest the things that are more excellent, being instructed out of the law;

and are convinced that you are a guide for the blind, a light for those 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 children, having in the law the form of knowledge and truth—

An instructor of the foolish, a teacher of babes, which hast the form of knowledge and of the truth in the law.

You then, who teach others, do you not teach yourself? You who preach against stealing, do you steal?

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

You who say that people should not commit adultery, do you commit adultery? You who abhor 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 who boast in the law, do you dishonor God by breaking the law?

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

For as it is written, 'The name of God is blasphemed among the Gentiles because of you.'

For the name of God is blasphemed among the Gentiles through you, as it is written.

Circumcision indeed has value if you obey the law, but if you are a lawbreaker, your circumcision has become 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 those who are uncircumcised keep the righteous requirements of the law, will their uncircumcision not be regarded as circumcision?

Therefore if the uncircumcision keep the righteousness of the law, shall not his uncircumcision be counted for circumcision?

The one who is not physically circumcised but keeps the law will condemn you who, even though you have the written code and circumcision, are a lawbreaker.

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 a person is not a Jew who is one outwardly, nor is circumcision merely outward and physical.

For he is not a Jew, which is one outwardly; neither is that circumcision, which is outward in the flesh:

But a person is a Jew who is one inwardly, and circumcision is of the heart, by the Spirit, not by the letter. Such a person’s praise is not from people, but from 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.