Lettera ai Romani 2

NOVA VULGATA	CATHOLIC PUBLIC DOMAIN
1 Propter quod inexcusabilis es, o homo omnis, qui iudicas. In quo enimiudicas alterum, teipsum condemnas; eadem enim agis, qui iudicas.	1 For this reason, O man, each one of you who judges is inexcusable. For by that which you judge another, you condemn yourself. For you do the same things that you judge.
2 Scimus enimquoniam iudicium Dei est secundum veritatem in eos, qui talia agunt.	2 For we know that the judgment of God is in accord with truth against those who do such things.
3 Existimasautem hoc, o homo, qui iudicas eos, qui talia agunt, et facis ea, quia tueffugies iudicium Dei?	3 But, O man, when you judge those who do such things as you yourself also do, do you think that you will escape the judgment of God?
4 An divitias benignitatis eius et patientiae etlonganimitatis contemnis, ignorans quoniam benignitas Dei ad paenitentiam teadducit?	4 Or do you despise the riches of his goodness and patience and forbearance? Do you not know that the kindness of God is calling you to repentance?
5 Secundum duritiam autem tuam et impaenitens cor thesaurizas tibi iramin die irae et revelationis iusti iudicii Dei,	5 But in accord with your hard and impenitent heart, you store up wrath for yourself, unto the day of wrath and of revelation by the just judgment of God.
6 qui reddet unicuique secundumopera eius:	6 For he will render to each one according to his works:
7 his quidem, qui secundum patientiam boni operis gloriam et honoremet incorruptionem quaerunt, vitam aeternam;	7 To those who, in accord with patient good works, seek glory and honor and incorruption, certainly, he will render eternal life.
8 his autem, qui ex contentione etnon oboediunt veritati, oboediunt autem iniquitati, ira et indignatio.	8 But to those who are contentious and who do not acquiesce to the truth, but instead trust in iniquity, he will render wrath and indignation.
9 Tribulatio et angustia in omnem animam hominis operantis malum, Iudaei primum etGraeci;	9 Tribulation and anguish are upon every soul of man that works evil: the Jew first, and also the Greek.
10 gloria autem et honor et pax omni operanti bonum, Iudaeo primum etGraeco.	10 But glory and honor and peace are for all who do what is good: the Jew first, and also the Greek.
11 Non est enim personarum acceptio apud Deum!	11 For there is no favoritism with God.
12 Quicumque enim sine lege peccaverunt, sine lege et peribunt; et, quicumque inlege peccaverunt, per legem iudicabuntur.	12 For whoever had sinned without the law, will perish without the law. And whoever had sinned in the law, will be judged by the law.
13 Non enim auditores legis iusti suntapud Deum, sed factores legis iustificabuntur.	13 For it is not the hearers of the law who are just before God, but rather it is the doers of the law who shall be justified.
14 Cum enim gentes, quae legemnon habent, naturaliter, quae legis sunt, faciunt, eiusmodi legem non habentesipsi sibi sunt lex;	14 For when the Gentiles, who do not have the law, do by nature those things which are of the law, such persons, not having the law, are a law unto 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 For they reveal the work of the law written in their hearts, while their conscience renders testimony about them, and their thoughts within themselves also accuse or even defend them,
16 in die, cum iudicabitDeus occulta hominum secundum evangelium meum per Christum Iesum.	16 unto the day when God shall judge the hidden things of men, through Jesus Christ, according to my Gospel.
17 Si autem tuIudaeus cognominaris et requiescis in lege et gloriaris in Deo,	17 But if you are called by name a Jew, and you rest upon the law, and you find glory in God,
18 et nostiVoluntatem et discernis potiora instructus per legem,	18 and you have known his will, and you demonstrate the more useful things, having been instructed by the law:
19 et confidis teipsumducem esse caecorum, lumen eorum, qui in tenebris sunt,	19 you become confident within yourself that you are a guide to the blind, a light to those who are in darkness,
20 eruditoreminsipientium, magistrum infantium, habentem formam scientiae et veritatis inlege.	20 an instructor to the foolish, a teacher to children, because you have a type of knowledge and truth in the law.
21 Qui ergo alium doces, teipsum non doces? Qui praedicas non furandum,furaris?	21 As a result, you teach others, but you do not teach yourself. You preach that men should not steal, but you yourself steal.
22 Qui dicis non moechandum, moecharis? Qui abominaris idola, templaspolias?	22 You speak against adultery, but you commit adultery. You abominate idols, but you commit sacrilege.
23 Qui in lege gloriaris, per praevaricationem legis Deum inhonoras?	23 You would glory in the law, but through a betrayal of the law you dishonor God.
24 “Nomen enim Dei propter vos blasphematur inter gentes ”, sicut scriptumest.	24 (For because of you the name of God is being blasphemed among the Gentiles, just as it was written.)
25 Circumcisio quidem prodest, si legem observes; si autem praevaricator legissis, circumcisio tua praeputium facta est.	25 Certainly, circumcision is beneficial, if you observe the law. But if you are a betrayer of the law, your circumcision becomes uncircumcision.
26 Si igitur praeputium iustitiaslegis custodiat, nonne praeputium illius in circumcisionem reputabitur?	26 And so, if the uncircumcised keep the justices of the law, shall not this lack of circumcision be counted as circumcision?
27 Etiudicabit, quod ex natura est praeputium legem consummans, te, qui per litteramet circumcisionem praevaricator legis es.	27 And that which is by nature uncircumcised, if it fulfills the law, should it not judge you, who by the letter and by circumcision are a betrayer of the law?
28 Non enim qui manifesto Iudaeus est,neque quae manifesto in carne circumcisio,	28 For a Jew is not he who seems so outwardly. Neither is circumcision that which seems so outwardly, in the flesh.
29 sed qui in abscondito Iudaeus est,et circumcisio cordis in spiritu non littera, cuius laus non ex hominibus sed exDeo est.	29 But a Jew is he who is so inwardly. And circumcision of the heart is in the spirit, not in the letter. For its praise is not of men, but of God.