1 Therefore, you are without excuse, O man, every one who judges. For in that which you judge the other, you condemn yourself {seauton: your own person}, for you, the one judging, practice the same things {auta: identical acts}.
2 But we know that the judgment of God {Theos, Righteous Judge} is according to truth {aletheia: divine reality} against those who practice such things.
3 But do you reckon this, O man, you who judge {krinon: rendering verdict} those who practice such things and yet do them yourself, that you will escape the judgment of God {Theos, Righteous Judge}?
4 Or do you despise the riches of His kindness and forbearance and patience, not realizing that the kindness of God {Theos, Merciful Leader} leads you to repentance {metanoia: heart change}?
5 But in accordance with your hardness {skleroteta: stubborn resistance} and unrepentant heart, you are storing up wrath for yourself in the day of wrath and of the revelation of the righteous judgment of God {Theos, Impartial Judge}.
6 He {Theos, Impartial Judge} will render {apodosei: just repayment} to each one according to his works.
7 To those indeed who, according to perseverance {hupomonen: steadfast endurance} in good work, are seeking glory and honor and immortality, eternal life {zoen aionion: everlasting existence}.
8 But for those who are of selfish ambition and disobey the truth {aletheia: reliable reality}, but obey unrighteousness, there will be wrath {orge: judicial anger} and fury.
9 Affliction and distress will come upon every soul {psyche: inner life} of a person who does evil, of the Jew first and also of the Greek {Hellen: non-Jewish person}.
10 But glory, honor, and peace to everyone {panti: every single person} who works what is good, to the Jew first and also to the Greek {Hellen: non-Jewish person}.
11 For there is no partiality {prosopolempsia: showing favoritism toward persons} with God {Theos, Impartial Judge}.
12 For as many as have sinned without the law {anomos: lacking revealed instruction} will also perish {apolountai: come to final ruin} without the law, and as many as have sinned within the law will be judged through the law.
13 For it is not the hearers of the law who are righteous before God {Theos, Holy Judge}, but the doers of the law will be justified {dikaioo: declared righteous}.
14 For whenever the Gentiles {ethne: non-Jewish peoples}, who do not have the law, by nature {phusei: innate disposition} do the things of the law, these, not having the law, are a law to themselves.
15 They are those who demonstrate that the work of the law is written in their hearts, their conscience {syneidesis: moral awareness} also bearing witness, and their thoughts {logismos: reasoned judgments}, as they contend within themselves, are either accusing or also defending.
16 On the day when God {Theos, Supreme Judge} will judge the hidden things of people according to my gospel {euangelion: good news message} through Christ Jesus {Christos Iesous, Messianic Mediator}.
17 But if you are called a Jew and rely on the law {nomos: Torah instruction} and boast in God {Theos, Covenant Lawgiver},
18 And you know His {Theos, Righteous Lawgiver} will and you approve the things that are excellent, being instructed from the law {nomos: Torah instruction}.
19 And you are convinced that you yourself are a guide of the blind {typhlon: spiritually unseeing}, a light of those in darkness {skotei: absence of illumination}.
20 An instructor of the foolish and a teacher of infants {nepion: spiritually immature}, having the form {morphosin: outward pattern} of knowledge and of truth in the law.
21 Therefore, you—the one teaching {didaskon: instructing with authority} another—do you not teach yourself? You, who preach that one should not steal {kleptein: take possessions unlawfully}, do you steal?
22 You who say, “Do not commit adultery,” do you commit adultery? You who abhor idols {eidola: carved images}, do you rob temples {hierosuleis: steal sacred property}?
23 You, who boast in the law, dishonor God {Theos, Dishonored Lawgiver} through the transgression {parabasis: legal overstep} of the law.
24 For the name of God {Theos, Dishonored Among Nations} is blasphemed {blasphemeitai: spoken against} among the Gentiles because of you, just as it has been written.
25 For circumcision {peritome: covenant sign} indeed profits if you practice the law, but if you are a transgressor of the law, your circumcision has become uncircumcision {akrobystia: outside covenant status}.
26 Therefore, if the uncircumcision {akrobystia: Gentile status} keeps the righteous requirements {dikaiomata: just commands} of the law, will not his uncircumcision be counted as circumcision?
27 And the uncircumcision {akrobystia: Gentile status marker} by nature, fulfilling the law, will judge you, the one who through the letter and circumcision is a transgressor of the law {nomos: covenant standard}.
28 For a person is not a Jew {Ioudaios: ethnic covenant member} merely outwardly, nor is circumcision that which is outward in the flesh {sarki: human body}.
29 But the Jew is one inwardly, and circumcision is of the heart {kardias: inner moral core}, in the Spirit, not in the letter; whose praise is not from men but from God {Theos, Righteous Evaluator}.