Old Testament
Wisdom
Tu autem, Deus noster, suavis et verus es, patiens, et in misericordia disponens omnia.
But thou, our God, art gracious and true, patient, and ordering all things in mercy.
Te autem, Deo nostro, suavi et verissimo es, pate, et in misericordia dispone omni.
Etenim si peccaverimus, tui sumus, scientes magnitudinem tuam; et si non peccaverimus, scimus quoniam apud te sumus computati.
For if we sin, we are thine, knowing thy greatness: and if we sin not, we know that we are counted with thee.
Etenim si pecca, tuo es, sci magnitudine tuo; et si non pecca, sci quia apud te es computa.
Nosse enim te, consummata justitia est; et scire justitiam et virtutem tuam, radix est immortalitatis.
For to know thee is perfect justice: and to know thy justice, and thy power, is the root of immortality.
Nosce nam te, consumma iustitia es; et scire iustitia et virtute tuo, radice es de immortalitate.
Non enim in errorem induxit nos hominum malæ artis excogitatio, nec umbra picturæ labor sine fructu, effigies sculpta per varios colores:
For the invention of mischievous men hath not deceived us, nor the shadow of a picture, a fruitless labour, a graven figure with divers colours,
Non nam in errore induce nos de homines malo de arte excogitatione, nec umbra de pictura labore sine fructu, effigies sculpe per varia colores:
cujus aspectus insensato dat concupiscentiam, et diligit mortuæ imaginis effigiem sine anima.
The sight whereof enticeth the fool to lust after it, and he loveth the lifeless figure of a dead image.
De que aspectu insensato da concupiscentia, et dilige more de imagine effigie sine anima.
Malorum amatores digni sunt qui spem habeant in talibus, et qui faciunt illos, et qui diligunt, et qui colunt.
The lovers of evil things deserve to have no better things to trust in, both they that make them, and they that love them, and they that worship them.
De malores amatores digna es qui habe spe in tale, et qui fac illos, et qui dilige, et qui cole.
Sed et figulus mollem terram premens, laboriose fingit ad usus nostros unumquodque vas; et de eodem luto fingit quæ munda sunt in usum vasa, et similiter quæ his sunt contraria: horum autem vasorum quis sit usus, judex est figulus.
The potter also tempering soft earth, with labour fashioneth every vessel for our service, and of the same clay he maketh both vessels that are for clean uses, and likewise such as serve to the contrary: but what is the use of these vessels, the potter is the judge.
Sed et figulo molle terra preme, laboriose finge ad usus nostro et unumquod vase; et de idem luto finge que mundo es in usu vases, et similiter que ad hoc es contrario: de hoc autem de vases qui es usu, iudice es figulo.
Et cum labore vano deum fingit de eodem luto ille qui paulo ante de terra factus fuerat, et post pusillum reducit se unde acceptus est, repetitus animæ debitum quam habebat.
And of the same clay by a vain labour he maketh a god: he who a little before was made of earth himself, and a little after returneth to the same out of which he was taken, when his life, which was lent him, shall be called for again.
Et cum labore vana deo finge de idem luto illo qui paulo ante de terra facto es, et post pusillo reduce se unde accepto es, repete de anima debe quam habe.
Sed cura est illi non quia laboraturus est, nec quoniam brevis illi vita est: sed concertatur aurificibus et argentariis; sed et ærarios imitatur, et gloriam præfert, quoniam res supervacuas fingit.
But his care is, not that he shall labour, nor that his life is short, but he striveth with the goldsmiths and silversmiths: and he endeavoureth to do like the workers in brass, and counteth it a glory to make vain things.
Sed cura es ad illo non quia labora es, nec quia brevi ad illo vita es: sed aurifices et argentario concerta; sed et aerario imita, et gloria praefer, quia res supervacuo finge.
Cinis est enim cor ejus, et terra supervacua spes illius, et luto vilior vita ejus:
For his heart is ashes, and his hope vain earth and his life more base than clay:
Cinere es nam corde de illo, et terra supervacuo spe de illo, et luto viliore vita de illo:
quoniam ignoravit qui se finxit, et qui inspiravit illi animam quæ operatur, et qui insufflavit ei spiritum vitalem.
Forasmuch as he knew not his maker, and him that inspired into him the soul that worketh, and that breathed into him a living spirit.
Quia ignora qui finge se, et qui inspira ad illo anima que operor, et qui insuffla ad illo spiritu vitale.
Sed et æstimaverunt ludum esse vitam nostram, et conversationem vitæ compositam ad lucrum, et oportere undecumque etiam ex malo acquirere.
Yea, and they have counted our life a pastime and the business of life to be gain, and that we must be getting every way, even out of evil.
Sed et aestima ludo es vita nostro, et conversatione de vita compone ad lucro, et debe et undecum etiam ex malo acquire.
Hic enim scit se super omnes delinquere, qui ex terræ materia fragilia vasa et sculptilia fingit.
For that man knoweth that he offendeth above all others, who of earthly matter maketh brittle vessels, and graven gods.
Hoc nam sci se super omni delinque, qui ex terra materia fragile vases et sculptilios finge.
Omnes enim insipientes, et infelices supra modum animæ superbi, sunt inimici populi tui, et imperantes illi:
But all the enemies of thy people that hold them in subjection, are foolish, and unhappy, and proud beyond measure:
Omni nam insipiente, et infelico supra modo de anima superbo, es inimicos de populo tuo, et impera ad illo:
quoniam omnia idola nationum deos æstimaverunt, quibus neque oculorum usus est ad videndum, neque nares ad percipiendum spiritum, neque aures ad audiendum, neque digiti manuum ad tractandum, sed et pedes eorum pigri ad ambulandum.
For they have esteemed all the idols of the heathens for gods, which neither have the use of eyes to see, nor noses to draw breath, nor ears to hear, nor fingers of hands to handle, and as for their feet, they are slow to walk.
Quia omni idolas de nationes deos aestima, ad que neque de oculos uso es ad vide, neque nares ad percipe spiritu, neque aures ad audi, neque digitos de manus ad tracta, sed et pedes de illos pigro ad ambula.
Homo enim fecit illos; et qui spiritum mutuatus est, is finxit illos. Nemo enim sibi similem homo poterit deum fingere.
For man made them: and he that borroweth his own breath, fashioned them. For no man can make a god like to himself.
Homine nam fac illos; et qui spiritu mutuo es, illo finge illos. Nemo nam ad se simili homine pote deo finge.
Cum enim sit mortalis, mortuum fingit manibus iniquis. Melior enim est ipse his quos colit, quia ipse quidem vixit, cum esset mortalis, illi autem numquam.
For being mortal himself, he formeth a dead thing with his wicked hands. For he is better than they whom he worshippeth, because he indeed hath lived, though he were mortal, but they never.
Cum nam es mortali, more finge manus iniquo. Meliore nam es ipso ad hoc que cole, quia ipso quidem vive, cum es mortali, ad illo autem nunquam.
Sed et animalia miserrima colunt; insensata enim comparata his, illis sunt deteriora.
Moreover, they worship also the vilest creatures: but things without sense, compared to these, are worse than they.
Sed et animales misero cole; insensor nam compara ad hoc, ad illos es deteriore.
Sed nec aspectu aliquis ex his animalibus bona potest conspicere: effugerunt autem Dei laudem et benedictionem ejus.
Yea, neither by sight can any man see good of these beasts. But they have fled from the praise of God, and from his blessing.
Sed nec aspectu aliquo ex hoc animales bono pote conspice: effuge autem de Deo laude et benedictione de illo.
Sapientia — chapters