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Therefore you are without defense, O human being, whoever you are who judges. For in judging another you condemn yourself, because you who judge practice the same things.
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We know that Elohim’s judgment is according to truth against those who practice such things.
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Do you calculate this, O human being—you who judge those practicing such things yet do them yourself—that you will escape Elohim’s judgment?
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Or do you despise the riches of his goodness, restraint, and patience, not knowing that Elohim’s goodness leads you into repentance?
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But according to your hardness and unrepentant heart, you store up wrath for yourself on the day of wrath and revelation of Elohim’s righteous judgment.
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He will repay each one according to his works:
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everlasting life to those who, by endurance in good work, seek glory, honor, and incorruptibility;
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but wrath and fury to those ruled by selfish ambition, who disobey truth and obey unrighteousness.
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Pressure and distress will come upon every human soul working evil—to the Yehudi first and also to the Hellene—
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but glory, honor, and peace to everyone working good—to the Yehudi first and also to the Hellene.
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For there is no partiality with Elohim.
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For all who sinned without Torah will also perish without Torah, and all who sinned within Torah will be judged through Torah.
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For the hearers of Torah are not righteous before Elohim, but the doers of Torah will be declared righteous.
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For whenever nations who do not possess Torah do by nature the things of Torah, these, though not possessing Torah, are a law to themselves.
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They show the work of Torah written in their hearts, their conscience bearing joint witness and their thoughts accusing or even defending one another,
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on the day when, according to my good message, Elohim judges the hidden things of human beings through Yahushua the Mashiyach.
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But if you bear the name Yehudi, rest upon Torah, boast in Elohim,
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know his will, and test the things that matter because you are instructed from Torah;
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and if you are confident that you are a guide of the blind, a light to those in darkness,
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an instructor of the uncomprehending, a teacher of children, having in Torah the embodiment of knowledge and truth—
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you, then, who teach another, do you not teach yourself? You who proclaim not to steal, do you steal?
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You who say not to commit adultery, do you commit adultery? You who abhor carved powers, do you rob temples?
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You who boast in Torah, do you dishonor Elohim through transgressing Torah?
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For “Elohim’s name is blasphemed among the nations because of you,” just as it is written.
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Circumcision indeed has value if you practice Torah; but if you transgress Torah, your circumcision has become uncircumcision.
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Therefore, if the uncircumcised person keeps Torah’s righteous requirements, will not his uncircumcision be counted as circumcision?
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And the one physically uncircumcised who completes Torah will judge you who, though possessing written code and circumcision, transgress Torah.
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For the Yehudi is not merely the one visible outwardly, nor is circumcision merely what is visible in flesh.
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Rather, the Yehudi is one in the hidden person, and circumcision is of the heart—in spirit, not written code—whose praise is not from human beings but from Elohim.