Lettera ai Romani 2

NOVA VULGATA	NEW JERUSALEM
1 Propter quod inexcusabilis es, o homo omnis, qui iudicas. In quo enimiudicas alterum, teipsum condemnas; eadem enim agis, qui iudicas.	1 So no matter who you are, if you pass judgement you have no excuse. It is yourself that you condemnwhen you judge others, since you behave in the same way as those you are condemning.
2 Scimus enimquoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.	2 We are well aware that people who behave like that are justly condemned by God.
3 Existimasautem hoc, o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tueffugies iudicium Dei?	3 But you -- when you judge those who behave like this while you are doing the same yourself -- do youthink you wil escape God's condemnation?
4 An divitias benignitatis eius et patientiae etlonganimitatis contemnis, ignorans quoniam benignitas Dei ad paenitentiam teadducit?	4 Or are you not disregarding his abundant goodness, tolerance and patience, failing to realise that this generosity of God is meant to bring you to repentance?
5 Secundum duritiam autem tuam et impaenitens cor thesaurizas tibi iramin die irae et revelationis iusti iudicii Dei,	5 Your stubborn refusal to repent is only storing up retribution for yourself on that Day of retribution whenGod's just verdicts wil be made known.
6 qui reddet unicuique secundumopera eius:	6 He wil repay everyone as their deeds deserve.
7 his quidem, qui secundum patientiam boni operis gloriam et honoremet incorruptionem quaerunt, vitam aeternam;	7 For those who aimed for glory and honour and immortality by persevering in doing good, there will beeternal life;
8 his autem, qui ex contentione etnon oboediunt veritati, oboediunt autem iniquitati, ira et indignatio.	8 but for those who out of jealousy have taken for their guide not truth but injustice, there wil be the furyof retribution.
9 Tribulatio et angustia in omnem animam hominis operantis malum, Iudaei primum etGraeci;	9 Trouble and distress wil come to every human being who does evil -- Jews first, but Greeks as wel ;
10 gloria autem et honor et pax omni operanti bonum, Iudaeo primum etGraeco.	10 glory and honour and peace will come to everyone who does good -- Jews first, but Greeks as wel .
11 Non est enim personarum acceptio apud Deum!	11 There is no favouritism with God.
12 Quicumque enim sine lege peccaverunt, sine lege et peribunt; et, quicumque inlege peccaverunt, per legem iudicabuntur.	12 Al those who have sinned without the Law wil perish without the Law; and those under the Law whohave sinned wil be judged by the Law.
13 Non enim auditores legis iusti suntapud Deum, sed factores legis iustificabuntur.	13 For the ones that God wil justify are not those who have heard the Law but those who have kept theLaw.
14 Cum enim gentes, quae legemnon habent, naturaliter, quae legis sunt, faciunt, eiusmodi legem non habentesipsi sibi sunt lex;	14 So, when gentiles, not having the Law, still through their own innate sense behave as the Lawcommands, then, even though they have no Law, they are a law for themselves.
15 qui ostendunt opus legis scriptum in cordibus suis,testimonium simul reddente illis conscientia ipsorum, et inter se invicemcogitationibus accusantibus aut etiam defendentibus,	15 They can demonstrate the effect of the Law engraved on their hearts, to which their own consciencebears witness; since they are aware of various considerations, some of which accuse them, while others providethem with a defence . . . on the day when,
16 in die, cum iudicabitDeus occulta hominum secundum evangelium meum per Christum Iesum.	16 according to the gospel that I preach, God, through Jesus Christ, judges all human secrets.
17 Si autem tuIudaeus cognominaris et requiescis in lege et gloriaris in Deo,	17 If you can cal yourself a Jew, and you real y trust in the Law, and are proud of your God,
18 et nostiVoluntatem et discernis potiora instructus per legem,	18 and know his wil , and tel right from wrong because you have been taught by the Law;
19 et confidis teipsumducem esse caecorum, lumen eorum, qui in tenebris sunt,	19 if you are confident that you are a guide to the blind and a beacon to those in the dark,
20 eruditoreminsipientium, magistrum infantium, habentem formam scientiae et veritatis inlege.	20 that you can teach the ignorant and instruct the unlearned because the Law embodies all knowledgeand all truth-
21 Qui ergo alium doces, teipsum non doces? Qui praedicas non furandum,furaris?	21 so then, in teaching others, do you teach yourself as wel ? You preach that there is to be no stealing,but do you steal?
22 Qui dicis non moechandum, moecharis? Qui abominaris idola, templaspolias?	22 You say that adultery is forbidden, but do you commit adultery? You detest the worship of objects, butdo you desecrate holy things yourself?
23 Qui in lege gloriaris, per praevaricationem legis Deum inhonoras?	23 If, while you are boasting of the Law, you disobey it, then you are bringing God into contempt.
24 “Nomen enim Dei propter vos blasphematur inter gentes ”, sicut scriptumest.	24 As scripture says: It is your fault that the name of God is held in contempt among the nations.
25 Circumcisio quidem prodest, si legem observes; si autem praevaricator legissis, circumcisio tua praeputium facta est.	25 Circumcision has its value if you keep the Law; but if you go on breaking the Law, you are no morecircumcised than the uncircumcised.
26 Si igitur praeputium iustitiaslegis custodiat, nonne praeputium illius in circumcisionem reputabitur?	26 And if an uncircumcised man keeps the commands of the Law, wil not his uncircumcised state countas circumcision?
27 Etiudicabit, quod ex natura est praeputium legem consummans, te, qui per litteramet circumcisionem praevaricator legis es.	27 More, the man who, in his native uncircumcised state, keeps the Law, is a condemnation of you, who,by your concentration on the letter and on circumcision, actual y break the Law.
28 Non enim qui manifesto Iudaeus est,neque quae manifesto in carne circumcisio,	28 Being a Jew is not only having the outward appearance of a Jew, and circumcision is not only avisible physical operation.
29 sed qui in abscondito Iudaeus est,et circumcisio cordis in spiritu non littera, cuius laus non ex hominibus sed exDeo est.	29 The real Jew is the one who is inwardly a Jew, and real circumcision is in the heart, a thing not of theletter but of the spirit. He may not be praised by any human being, but he wil be praised by God.