ROMANS.
Chapter 2.
Therefore thou art unexcusable, each man that deemest (or each one who judgest), for in what thing thou deemest another, thou condemnest thyself; for thou doest the same things which thou deemest. 
And we know, that the doom of God is after (the) truth against them, that do such things. (And we know, that the judgement of God is according to the truth against those, who do such things.) 
But guessest thou, man, that deemest them that do such things, and thou doest those things, that thou shalt escape the doom of God? (or that thou shalt escape God’s judgement?) 
Whether thou despisest the riches of his goodness, and the patience, and the long abiding? Knowest thou not, that the benignity, or (the) good will, of God leadeth thee to forthinking, (or to repenting), or to penance? 
But after thine hardness and unrepentant heart, thou treasurest to thee wrath into the day of wrath, and of (the) showing of the rightful doom of God (or and of the showing of God’s righteous judgement), 
that shall yield to each man after his works; 
soothly to them that be by patience of good work, glory, and honour, and uncorruption, to them that seek everlasting life; (truly to those who patiently do good works, and seek glory, and honour, and incorruption, he shall give eternal life;) 
but to them that be of strife (or but to those who argue and fight), and that assent not to (the) truth, but believe to wickedness, wrath and indignation, 
tribulation and anguish, into each soul of man that worketh evil, to the Jew first, and to the Greek; (he shall give troubles and anguish, yea, unto each person who worketh evil, to the Jew first, and to the Greek;) 
but glory, and honour, and peace, to each man that worketh good thing(s), (or to each person who doeth good things), to the Jew first, and to the Greek. 
For acception of persons, that is, to put one before another without desert, (or without deserving it), is not with God. (For favouring people is not God’s way.) 
For whoever have sinned without the law, shall perish without the law; and whoever have sinned in the law, they shall be deemed by the law. (For whoever have sinned without the Law, shall perish without the Law; and whoever have sinned in the Law, they shall be judged by the Law.) 
For the hearers of the law be not just with God, but the doers of the law shall be made just. 
For when heathen men that have not (the) law, do kindly those things that be of the law, (or For when the Gentiles who do not have the Law, do by kind, or naturally, those things that be in the Law), they not having such manner of law, be (a) law (un)to themselves, 
that show the work of the law written in their hearts (or who show the work of the Law written on their hearts). For the conscience of them yieldeth to them a witnessing (or a testimony) betwixt themselves of thoughts that be accusing or defending, 
in the day when God shall deem the privy things of men after my gospel, by Jesus Christ. (on the day when God shall judge the private, or the secret, things of men, according to my Gospel or Good News, through Jesus Christ.) 
But if thou art named a Jew, and restest in the law, and hast glory (or pride) in God, (But if thou art called a Jew, and leanest on the Law, and hast boasted about God,) 
and hast known his will, and thou learned by the law (ap)provest or hast proved the more profitable things, 
and trustest thyself to be a leader of blind men, the light of them that be in darknesses (or the light for those who be in darkness), 
a teacher of unwise men, a master of young children (or a teacher of young children), that hast the form of cunning, (or of knowing), or of science, (or of knowledge), and of (the) truth in the law; 
what then teachest thou another, and teachest not thyself? (or why then teachest thou someone else, but teachest not thyself?) Thou that preachest that me/that men shall not steal, stealest? or Thou that preachest to not steal, stealest? 
Thou that teachest that me/that men shall not do lechery, doest lechery? or Thou that sayest to not do lechery, doest lechery? Thou that loathest maumets or idols, doest sacrilege? (Thou who teachest that me or that men shall not do adultery, doest adultery? Thou who loathest idols, doest sacrilege?) 
Thou that hast glory in the law, unworshippest God by breaking of the law? (Thou who hast boasted about the Law, dishonourest God by breaking the Law?) 
For the name of God is blasphemed by you among (the) heathen men, as it is written. 
For circumcision profiteth, if thou keep the law; but if thou be a trespasser against the law, thy circumcision is made prepuce. (For circumcision profiteth, if thou keep the Law; but if thou be a trespasser against the Law, thy circumcision is made uncircumcision.) 
Therefore if (the) prepuce (or the heathen men) keep the rightwiseness of the law, whether his prepuce shall not be areckoned into circumcision? (And so if the uncircumcised, or the Gentiles, keep the righteousness of the Law, shall not his uncircumcision be reckoned as circumcision?) 
And the prepuce of kind that fulfilleth the law, shall deem thee, that by (the) letter and circumcision art a trespasser against the law. (And the uncircumcised, or the Gentiles, who by kind, or naturally, fulfill the Law, shall judge thee, who by the letter and thy circumcision art a trespasser against the Law.) 
For he that is in (the) open (or only by appearance) is not a Jew, neither it is the circumcision that is openly in the flesh; 
but he that is a Jew in hid, and the circumcision of (the) heart, in spirit, not by the letter or not in (the) letter, whose praising is not of men, but of God. (but he who is a Jew inside, or internally, and whose heart is circumcised by the work of the Spirit, not simply by following the written Law, and whose praising is not from men, but from God.) 
