DRC, VulgClementine, KJV - Wisdom

Chapter 1

1:1  Love justice, you that are the judges of the earth. Think of the Lord in goodness, and seek him in simplicity of heart:

1:1  Diligite justitiam, qui judicatis terram. Sentite de Domino in bonitate, et in simplicitate cordis quærite illum :

1:2  For he is found by them that tempt him not: and he sheweth himself to them that have faith in him.

1:2  quoniam invenitur ab his qui non tentant illum, apparet autem eis qui fidem habent in illum.

1:3  For perverse thoughts separate from God: and his power, when it is tried, reproveth the unwise:

1:3  Perversæ enim cogitationes separant a Deo ; probata autem virtus corripit insipientes.

1:4  For wisdom will not enter into a malicious soul, nor dwell in a body subject to sins.

1:4  Quoniam in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis.

1:5  For the Holy Spirit of discipline will flee from the deceitful, and will withdraw himself from thoughts that are without understanding, and he shall not abide when iniquity cometh in.

1:5  Spiritus enim sanctus disciplinæ effugiet fictum, et auferet se a cogitationibus quæ sunt sine intellectu, et corripietur a superveniente iniquitate.

1:6  For the spirit of wisdom is benevolent, and will not acquit the evil speaker from his lips: for God is witness of his reins, and he is a true searcher of his heart, and a hearer of his tongue.

1:6  Benignus est enim spiritus sapientiæ, et non liberabit maledicum a labiis suis : quoniam renum illius testis est Deus, et cordis illius scrutator est verus, et linguæ ejus auditor.

1:7  For the Spirit of the Lord hath filled the whole world: and that which containeth all things, hath knowledge of the voice.

1:7  Quoniam spiritus Domini replevit orbem terrarum, et hoc quod continet omnia, scientiam habet vocis.

1:8  Therefore he that speaketh unjust things, cannot be hid, neither shall the chastising judgment pass him by.

1:8  Propter hoc qui loquitur iniqua non potest latere, nec præteriet illum corripiens judicium.

1:9  For inquisition shall be made into the thoughts of the ungodly, and the hearing of his words shall come to God, to the chastising of his iniquities.

1:9  In cogitationibus enim impii interrogatio erit ; sermonum autem illius auditio ad Deum veniet, ad correptionem iniquitatum illius.

1:10  For the ear of jealousy heareth all things, and the tumult of murmuring shall not be hid.

1:10  Quoniam auris zeli audit omnia, et tumultus murmurationum non abscondetur.

1:11  Keep yourselves, therefore, from murmuring, which profiteth nothing, and refrain your tongue from detraction, for an obscure speech shall not go for nought: and the mouth that belieth, killeth the soul.

1:11  Custodite ergo vos a murmuratione quæ nihil prodest, et a detractione parcite linguæ : quoniam sermo obscurus in vacuum non ibit, os autem quod mentitur occidit animam.

1:12  Seek not death in the error of your life, neither procure ye destruction by the works of your hands.

1:12  Nolite zelare mortem in errore vitæ vestræ, neque acquiratis perditionem in operibus manuum vestrarum.

1:13  For God made not death, neither hath he pleasure in the destruction of the living.

1:13  Quoniam Deus mortem non fecit, nec lætatur in perditione vivorum.

1:14  For he created all things that they might be: and he made the nations of the earth for health: and there is no poison of destruction in them, nor kingdom of hell upon the earth.

1:14  Creavit enim ut essent omnia, et sanabiles fecit nationes orbis terrarum : et non est in illis medicamentum exterminii, nec inferorum regnum in terra.

1:15  For justice is perpetual and immortal.

1:15  Justitia enim perpetua est, et immortalis.

1:16  But the wicked with works and words have called it to them: and esteeming it a friend, have fallen away and have made a covenant with it: because they are worthy to be of the part thereof.

1:16  Impii autem manibus et verbis accersierunt illam, et æstimantes illam amicam, defluxerunt ; et sponsiones posuerunt ad illam, quoniam digni sunt qui sint ex parte illius.

Chapter 2

2:1  For they have said, reasoning with themselves, but not right: The time of our life is short and tedious, and in the end of a man there is no remedy, and no man hath been known to have returned from hell:

2:1  Dixerunt enim cogitantes apud se non recte : Exiguum et cum tædio est tempus vitæ nostræ, et non est refrigerium in fine hominis, et non est qui agnitus sit reversus ab inferis.

2:2  For we are born of nothing, and after this we shall be as if we had not been: for the breath in our nostrils is smoke: and speech a spark to move our heart,

2:2  Quia ex nihilo nati sumus, et post hoc erimus tamquam non fuerimus. Quoniam fumus flatus est in naribus nostris, et sermo scintilla ad commovendum cor nostrum :

2:3  Which being put out, our body shall be ashes, and our spirit shall be poured abroad as soft air, and our life shall pass away as the trace of a cloud, and shall be dispersed as a mist, which is driven away by the beams of the sun, and overpowered with the heat thereof:

2:3  qua extincta, cinis erit corpus nostrum, et spiritus diffundetur tamquam mollis aër ; et transibit vita nostra tamquam vestigium nubis, et sicut nebula dissolvetur quæ fugata est a radiis solis, et a calore illius aggravata.

2:4  And our name in time shall be forgotten, and no man shall have any remembrance of our works.

2:4  Et nomen nostrum oblivionem accipiet per tempus, et nemo memoriam habebit operum nostrorum.

2:5  For our time is as the passing of a shadow, and there is no going back of our end: for it is fast sealed, and no man returneth:

2:5  Umbræ enim transitus est tempus nostrum, et non est reversio finis nostri : quoniam consignata est, et nemo revertitur.

2:6  Come, therefore, and let us enjoy the good things that are present, and let us speedily use the creatures as in youth.

2:6  Venite ergo, et fruamur bonis quæ sunt, et utamur creatura tamquam in juventute celeriter.

2:7  Let us fill ourselves with costly wine, and ointments: and let not the flower of the time pass by us.

2:7  Vino pretioso et unguentis nos impleamus, et non prætereat nos flos temporis.

2:8  Let us crown ourselves with roses, before they be withered: let no meadow escape our riot.

2:8  Coronemus nos rosis antequam marcescant ; nullum pratum sit quod non pertranseat luxuria nostra :

2:9  Let none of us go without his part in luxury: let us every where leave tokens of joy: for this is our portion, and this our lot.

2:9  nemo nostrum exsors sit luxuriæ nostræ. Ubique relinquamus signa lætitiæ, quoniam hæc est pars nostra, et hæc est sors.

2:10  Let us oppress the poor just man, and not spare the widow, nor honour the ancient grey hairs of the aged.

2:10  Opprimamus pauperem justum, et non parcamus viduæ, nec veterani revereamur canos multi temporis :

2:11  But let our strength be the law of justice: for that which is feeble is found to be nothing worth.

2:11  sit autem fortitudo nostra lex justitiæ ; quod enim infirmum est, inutile invenitur.

2:12  Let us, therefore, lie in wait for the just, because he is not for our turn, and he is contrary to our doings, and upbraideth us with transgressions of the law, and divulgeth against us the sins of our way of life.

2:12  Circumveniamus ergo justum, quoniam inutilis est nobis, et contrarius est operibus nostris, et improperat nobis peccata legis, et diffamat in nos peccata disciplinæ nostræ.

2:13  He boasteth that he hath the knowledge of God, and calleth himself the son of God.

2:13  Promittit se scientiam Dei habere, et filium Dei se nominat.

2:14  He is become a censurer of our thoughts.

2:14  Factus est nobis in traductionem cogitationum nostrarum.

2:15  He is grievous unto us, even to behold: for his life is not like other men's, and his ways are very different.

2:15  Gravis est nobis etiam ad videndum, quoniam dissimilis est aliis vita illius, et immutatæ sunt viæ ejus.

2:16  We are esteemed by him as triflers, and he abstaineth from our ways as from filthiness, and he preferreth the latter end of the just, and glorieth that he hath God for his father.

2:16  Tamquam nugaces æstimati sumus ab illo, et abstinet se a viis nostris tamquam ab immunditiis, et præfert novissima justorum, et gloriatur patrem se habere Deum.

2:17  Let us see then if his words be true, and let us prove what shall happen to him, and we shall know what his end shall be.

2:17  Videamus ergo si sermones illius veri sint, et tentemus quæ ventura sunt illi, et sciemus quæ erunt novissima illius.

2:18  For if he be the true son of God, he will defend him, and will deliver him from the hands of his enemies.

2:18  Si enim est verus filius Dei, suscipiet illum, et liberabit eum de manibus contrariorum.

2:19  Let us examine him by outrages and tortures, that we may know his meekness, and try his patience.

2:19  Contumelia et tormento interrogemus eum, ut sciamus reverentiam ejus, et probemus patientiam illius.

2:20  Let us condemn him to a most shameful death: for there shall be respect had unto him by his words.

2:20  Morte turpissima condemnemus eum ; erit enim ei respectus ex sermonibus illius.

2:21  These things they thought, and were deceived: for their own malice blinded them.

2:21  Hæc cogitaverunt, et erraverunt : excæcavit enim illos malitia eorum.

2:22  And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honour of holy souls.

2:22  Et nescierunt sacramenta Dei : neque mercedem speraverunt justitiæ, nec judicaverunt honorem animarum sanctarum.

2:23  For God created man incorruptible, and to the image of his own likeness he made him.

2:23  Quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suæ fecit illum.

2:24  But by the envy of the devil, death came into the world:

2:24  Invidia autem diaboli mors introivit in orbem terrarum :

2:25  And they follow him that are of his side.

2:25  imitantur autem illum qui sunt ex parte illius.

Chapter 3

3:1  But the souls of the just are in the hand of God, and the torment of death shall not touch them.

3:1  Justorum autem animæ in manu Dei sunt, et non tanget illos tormentum mortis.

3:2  In the sight of the unwise they seemed to die: and their departure was taken for misery:

3:2  Visi sunt oculis insipientium mori, et æstimata est afflictio exitus illorum,

3:3  And their going away from us, for utter destruction: but they are in peace.

3:3  et quod a nobis est iter exterminium ; illi autem sunt in pace :

3:4  And though in the sight of men they suffered torments, their hope is full of immortality.

3:4  etsi coram hominibus tormenta passi sunt, spes illorum immortalitate plena est.

3:5  Afflicted in few things, in many they shall be well rewarded: because God hath tried them, and found them worthy of himself.

3:5  In paucis vexati sunt, in multis bene disponentur, quoniam Deus tentavit eos, et invenit illos dignos se.

3:6  As gold in the furnace, he hath proved them, and as a victim of a holocaust, he hath received them, and in time there shall be respect had to them.

3:6  Tamquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos, et in tempore erit respectus illorum.

3:7  The just shall shine, and shall run to and fro like sparks among the reeds.

3:7  Fulgebunt justi et tamquam scintillæ in arundineto discurrent.

3:8  They shall judge nations, and rule over people, and their Lord shall reign for ever.

3:8  Judicabunt nationes, et dominabuntur populis, et regnabit Dominus illorum in perpetuum.

3:9  They that trust in him shall understand the truth: and they that are faithful in love, shall rest in him: for grace and peace are to his elect.

3:9  Qui confidunt in illo intelligent veritatem, et fideles in dilectione acquiescent illi, quoniam donum et pax est electis ejus.

3:10  But the wicked shall be punished according to their own devices: who have neglected the just, and have revolted from the Lord.

3:10  Impii autem secundum quæ cogitaverunt correptionem habebunt : qui neglexerunt justum, et a Domino recesserunt.

3:11  For he that rejecteth wisdom, and discipline, is unhappy: and their hope is vain, and their labours without fruit, and their works unprofitable.

3:11  Sapientiam enim et disciplinam qui abjicit infelix est : et vacua est spes illorum, et labores sine fructu, et inutilia opera eorum.

3:12  Their wives are foolish, and their children wicked.

3:12  Mulieres eorum insensatæ sunt, et nequissimi filii eorum.

3:13  Their offspring is cursed, for happy is the barren: and the undefiled, that hath not known bed in sin, she shall have fruit in the visitation of holy souls.

3:13  Maledicta creatura eorum, quoniam felix est sterilis ; et incoinquinata, quæ nescivit thorum in delicto, habebit fructum in respectione animarum sanctarum ;

3:14  And the eunuch, that hath not wrought iniquity with his hands, nor thought wicked things against God for the precious gift of faith shall be given to him, and a most acceptable lot in the temple of God.

3:14  et spado qui non operatus est per manus suas iniquitatem, nec cogitavit adversus Deum nequissima : dabitur enim illi fidei donum electum, et sors in templo Dei acceptissima.

3:15  For the fruit of good labours is glorious, and the root of wisdom never faileth.

3:15  Bonorum enim laborum gloriosus est fructus, et quæ non concidat radix sapientiæ.

3:16  But the children of adulterers shall not come to perfection, and the seed of the unlawful bed shall be rooted out.

3:16  Filii autem adulterorum in inconsummatione erunt, et ab iniquo thoro semen exterminabitur.

3:17  And if they live long, they shall be nothing regarded, and their last old age shall be without honour.

3:17  Et si quidem longæ vitæ erunt, in nihilum computabuntur, et sine honore erit novissima senectus illorum :

3:18  And if they die quickly, they shall have no hope, nor speech of comfort in the day of trial.

3:18  et si celerius defuncti fuerint, non habebunt spem, nec in die agnitionis allocutionem.

3:19  For dreadful are the ends of a wicked race.

3:19  Nationis enim iniquæ diræ sunt consummationes.

Chapter 4

4:1  How beautiful is the chaste generation with glory: for the memory thereof is immortal: because it is known both with God and with men.

4:1  O quam pulchra est casta generatio, cum claritate ! immortalis est enim memoria illius, quoniam et apud Deum nota est, et apud homines.

4:2  When it is present, they imitate it: and they desire it, when it hath withdrawn itself, and it triumpheth crowned for ever, winning the reward of undefiled conflicts.

4:2  Cum præsens est, imitantur illam, et desiderant eam cum se eduxerit ; et in perpetuum coronata triumphat, incoinquinatorum certaminum præmium vincens.

4:3  But the multiplied brood of the wicked shall not thrive, and bastard slips shall not take deep root, nor any fast foundation.

4:3  Multigena autem impiorum multitudo non erit utilis, et spuria vitulamina non dabunt radices altas, nec stabile firmamentum collocabunt.

4:4  And if they flourish in branches for a time, yet standing not fast, they shall be shaken with the wind, and through the force of winds they shall be rooted out.

4:4  Etsi in ramis in tempore germinaverint, infirmiter posita, a vento commovebuntur, et a nimietate ventorum eradicabuntur.

4:5  For the branches not being perfect, shall be broken, and their fruits shall be unprofitable, and sour to eat, and fit for nothing.

4:5  Confringentur enim rami inconsummati ; et fructus illorum inutiles et acerbi ad manducandum, et ad nihilum apti.

4:6  For the children that are born of unlawful beds, are witnesses of wickedness against their parents in their trial.

4:6  Ex iniquis enim somnis filii qui nascuntur, testes sunt nequitiæ adversus parentes in interrogatione sua.

4:7  But the just man, if he be prevented with death, shall be in rest.

4:7  Justus autem si morte præoccupatus fuerit, in refrigerio erit ;

4:8  For venerable old age is not that of long time, nor counted by the number of years: but the understanding of a man is grey hairs.

4:8  senectus enim venerabilis est non diuturna, neque annorum numero computata : cani autem sunt sensus hominis,

4:9  And a spotless life is old age.

4:9  et ætas senectutis vita immaculata.

4:10  He pleased God, and was beloved, and living among sinners, he was translated.

4:10  Placens Deo factus est dilectus, et vivens inter peccatores translatus est.

4:11  He was taken away, lest wickedness should alter his understanding, or deceit beguile his soul.

4:11  Raptus est, ne malitia mutaret intellectum ejus, aut ne fictio deciperet animam illius.

4:12  For the bewitching of vanity obscureth good things, and the wandering of concupiscence overturneth the innocent mind.

4:12  Fascinatio enim nugacitatis obscurat bona, et inconstantia concupiscentiæ transvertit sensum sine malitia.

4:13  Being made perfect in a short space, he fulfilled a long time.

4:13  Consummatus in brevi, explevit tempora multa ;

4:14  For his soul pleased God: therefore he hastened to bring him out of the midst of iniquities: but the people see this, and understand not, nor lay up such things in their hearts:

4:14  placita enim erat Deo anima illius : propter hoc properavit educere illum de medio iniquitatum. Populi autem videntes, et non intelligentes, nec ponentes in præcordiis talia,

4:15  That the grace of God, and his mercy is with his saints, and that he hath respect to his chosen.

4:15  quoniam gratia Dei et misericordia est in sanctos ejus, et respectus in electos illius.

4:16  But the just that is dead, condemneth the wicked that are living, and youth soon ended, the long life of the unjust.

4:16  Condemnat autem justus mortuus vivos impios, et juventus celerius consummata longam vitam injusti.

4:17  For they shall see the end of the wise man, and it shall not understand what God hath designed for him, and why the Lord hath set him in safety.

4:17  Videbunt enim finem sapientis, et non intelligent quid cogitaverit de illo Deus, et quare munierit illum Dominus.

4:18  They shall see him, and shall despise him: but the Lord shall laugh them to scorn.

4:18  Videbunt, et contemnent eum ; illos autem Dominus irridebit.

4:19  And they shall fall after this without honour, and be a reproach among the dead for ever: for he shall burst them puffed up and speechless, and shall shake them from the foundations, and they shall be utterly laid waste: they shall be in sorrow, and their memory shall perish.

4:19  Et erunt post hæc decidentes sine honore, et in contumelia inter mortuos in perpetuum : quoniam disrumpet illos inflatos sine voce, et commovebit illos a fundamentis, et usque ad supremum desolabuntur, et erunt gementes, et memoria illorum peribit.

4:20  They shall come with fear at the thought of their sins, and their iniquities shall stand against them to convict them.

4:20  Venient in cogitatione peccatorum suorum timidi, et traducent illos ex adverso iniquitates ipsorum.

Chapter 5

5:1  Then shall the just stand with great constancy against those that have afflicted them, and taken away their labours.

5:1  Tunc stabunt justi in magna constantia adversus eos qui se angustiaverunt, et qui abstulerunt labores eorum.

5:2  These seeing it, shall be troubled with terrible fear, and shall be amazed at the suddenness of their unexpected salvation,

5:2  Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatæ salutis ;

5:3  Saying within themselves, repenting, and groaning for anguish of spirit: These are they, whom we had sometime in derision, and for a parable of reproach.

5:3  dicentes intra se, pœnitentiam agentes, et præ angustia spiritus gementes : Hi sunt quos habuimus aliquando in derisum, et in similitudinem improperii.

5:4  We fools esteemed their life madness, and their end without honour.

5:4  Nos insensati, vitam illorum æstimabamus insaniam, et finem illorum sine honore ;

5:5  Behold, how they are numbered among the children of God, and their lot is among the saints.

5:5  ecce quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est.

5:6  Therefore we have erred from the way of truth, and the light of justice hath not shined unto us, and the sun of understanding hath not risen upon us.

5:6  Ergo erravimus a via veritatis, et justitiæ lumen non luxit nobis, et sol intelligentiæ non est ortus nobis.

5:7  We wearied ourselves in the way of iniquity and destruction, and have walked through hard ways, but the way of the Lord we have not known.

5:7  Lassati sumus in via iniquitatis et perditionis, et ambulavimus vias difficiles : viam autem Domini ignoravimus.

5:8  What hath pride profited us? or what advantage hath the boasting of riches brought us?

5:8  Quid nobis profuit superbia ? aut divitiarum jactantia quid contulit nobis ?

5:9  All those things are passed away like a shadow, and like a post that runneth on,

5:9  Transierunt omnia illa tamquam umbra, et tamquam nuntius percurrens,

5:10  And as a ship, that passeth through the waves: whereof when it is gone by, the trace cannot be found. nor the path of its keel in the waters:

5:10  et tamquam navis quæ pertransit fluctuantem aquam, cujus cum præterierit non est vestigium invenire, neque semitam carinæ illius in fluctibus ;

5:11  Or as when a bird flieth through the air, of the passage of which no mark can be found, but only the sound of the wings beating the light air, and parting it by the force of her flight: she moved her wings, and hath flown through, and there is no mark found afterwards of her way:

5:11  aut tamquam avis quæ transvolat in aëre, cujus nullum invenitur argumentum itineris, sed tantum sonitus alarum verberans levem ventum, et scindens per vim itineris aërem : commotis alis transvolavit, et post hoc nullum signum invenitur itineris illius ;

5:12  Or as when an arrow is shot at a mark, the divided air quickly cometh together again, so that the passage thereof is not known:

5:12  aut tamquam sagitta emissa in locum destinatum, divisus aër continuo in se reclusus est, ut ignoretur transitus illius :

5:13  So we also being born, forthwith ceased to be: and have been able to shew no mark of virtue: but are consumed in our wickedness.

5:13  sic et nos nati continuo desivimus esse ; et virtutis quidem nullum signum valuimus ostendere, in malignitate autem nostra consumpti sumus.

5:14  Such things as these the sinners said in hell:

5:14  Talia dixerunt in inferno hi qui peccaverunt :

5:15  For the hope of the wicked is as dust, which is blown away with the wind, and as a thin froth which is dispersed by the storm: and a smoke that is scattered abroad by the wind: and as the remembrance of a guest of one day that passeth by.

5:15  quoniam spes impii tamquam lanugo est quæ a vento tollitur, et tamquam spuma gracilis quæ a procella dispergitur, et tamquam fumus qui a vento diffusus est, et tamquam memoria hospitis unius diei prætereuntis.

5:16  But the just shall live for evermore: and their reward is with the Lord, and the care of them with the most High.

5:16  Justi autem in perpetuum vivent, et apud Dominum est merces eorum, et cogitatio illorum apud Altissimum.

5:17  Therefore shall they receive a kingdom of glory, and a crown of beauty at the hand of the Lord: for with his right hand he will cover them, and with his holy arm he will defend them.

5:17  Ideo accipient regnum decoris, et diadema speciei de manu Domini : quoniam dextera sua teget eos, et brachio sancto suo defendet illos.

5:18  And his zeal will take armour, and he will arm the creature for the revenge of his enemies.

5:18  Accipiet armaturam zelus illius, et armabit creaturam ad ultionem inimicorum.

5:19  He will put on justice as a breastplate, and will take true judgment instead of a helmet:

5:19  Induet pro thorace justitiam, et accipiet pro galea judicium certum ;

5:20  He will take equity for an invincible shield:

5:20  sumet scutum inexpugnabile æquitatem.

5:21  And he will sharpen his severe wrath for a spear, and the whole world shall fight with him against the unwise.

5:21  Acuet autem duram iram in lanceam, et pugnabit cum illo orbis terrarum contra insensatos.

5:22  Then shafts of lightning shall go directly from the clouds, as from a bow well bent, they shall be shot out, and shall fly to the mark.

5:22  Ibunt directe emissiones fulgurum, et tamquam a bene curvato arcu nubium exterminabuntur, et ad certum locum insilient.

5:23  And thick hail shall be cast upon them from the stone casting wrath: the water of the sea shall rage against them, and the rivers shall run together in a terrible manner.

5:23  Et a petrosa ira plenæ mittentur grandines ; excandescet in illos aqua maris, et flumina concurrent duriter.

5:24  A mighty wind shall stand up against them, and as a whirlwind shall divide them: and their iniquity shall bring all the earth to a desert, and wickedness shall overthrow the thrones of the mighty.

5:24  Contra illos stabit spiritus virtutis, et tamquam turbo venti dividet illos ; et ad eremum perducet omnem terram iniquitas illorum, et malignitas evertet sedes potentium.

Chapter 6

6:1  Wisdom is better than strength: and a wise man is better than a strong man.

6:1  Melior est sapientia quam vires, et vir prudens quam fortis.

6:2  Hear, therefore, ye kings, and understand, learn ye that are judges of the ends of the earth.

6:2  Audite ergo, reges, et intelligite ; discite, judices finium terræ.

6:3  Give ear, you that rule the people, and that please yourselves in multitudes of nations:

6:3  Præbete aures, vos qui continetis multitudines, et placetis vobis in turbis nationum.

6:4  For power is given you by the Lord, and strength by the most High, who will examine your works: and search out your thoughts:

6:4  Quoniam data est a Domino potestas vobis, et virtus ab Altissimo : qui interrogabit opera vestra, et cogitationes scrutabitur.

6:5  Because being ministers of his kingdom, you have not judged rightly, nor kept the law of justice, nor walked according to the will of God.

6:5  Quoniam cum essetis ministri regni illius, non recte judicastis, nec custodistis legem justitiæ, neque secundum voluntatem Dei ambulastis.

6:6  Horribly and speedily will he appear to you: for a most severe judgment shall be for them that bear rule.

6:6  Horrende et cito apparebit vobis, quoniam judicium durissimum his qui præsunt fiet.

6:7  For to him that is little, mercy is granted: but the mighty shall be mightily tormented.

6:7  Exiguo enim conceditur misericordia ; potentes autem potenter tormenta patientur.

6:8  For God will not except any man's person, neither will he stand in awe of any man's greatness: for he made the little and the great, and he hath equally care of all.

6:8  Non enim subtrahet personam cujusquam Deus, nec verebitur magnitudinem ejus cujusquam, quoniam pusillum et magnum ipse fecit, et æqualiter cura est illi de omnibus.

6:9  But a greater punishment is ready for the more mighty.

6:9  Fortioribus autem fortior instat cruciatio.

6:10  To you, therefore, O kings, are these my words, that you may learn wisdom, and not fall from it.

6:10  Ad vos ergo, reges, sunt hi sermones mei : ut discatis sapientiam, et non excidatis.

6:11  For they that have kept just things justly, shall be justified: and they that have learned these things, shall find what to answer.

6:11  Qui enim custodierint justa juste, justificabuntur ; et qui didicerint ista, invenient quid respondeant.

6:12  Covet ye, therefore, my words, and love them, and you shall have instruction.

6:12  Concupiscite ergo sermones meos ; diligite illos, et habebitis disciplinam.

6:13  Wisdom is glorious, and never fadeth away, and is easily seen by them that love her, and is found by them that seek her.

6:13  Clara est, et quæ numquam marcescit, sapientia : et facile videtur ab his qui diligunt eam, et invenitur ab his qui quærunt illam.

6:14  She preventeth them that covet her, so that she first sheweth herself unto them.

6:14  Præoccupat qui se concupiscunt, ut illis se prior ostendat.

6:15  He that awaketh early to seek her, shall not labour: for he shall find her sitting at his door.

6:15  Qui de luce vigilaverit ad illam non laborabit ; assidentem enim illam foribus suis inveniet.

6:16  To think, therefore, upon her, is perfect understanding: and he that watcheth for her, shall quickly be secure.

6:16  Cogitare ergo de illa sensus est consummatus, et qui vigilaverit propter illam cito securus erit.

6:17  For she goeth about seeking such as are worthy of her, and she sheweth herself to them cheerfully in the ways, and meeteth them with all providence.

6:17  Quoniam dignos se ipsa circuit quærens, et in viis ostendit se hilariter, et in omni providentia occurrit illis.

6:18  For the beginning of her is the most true desire of discipline.

6:18  Initium enim illius verissima est disciplinæ concupiscentia.

6:19  And the care of discipline is love: and love is the keeping of her laws: and the keeping of her laws is the firm foundation of incorruption:

6:19  Cura ergo disciplinæ dilectio est, et dilectio custodia legum illius est ; custoditio autem legum consummatio incorruptionis est ;

6:20  And incorruption bringeth near to God.

6:20  incorruptio autem facit esse proximum Deo.

6:21  Therefore the desire of wisdom bringeth to the everlasting kingdom.

6:21  Concupiscentia itaque sapientiæ deducit ad regnum perpetuum.

6:22  If then your delight be in thrones, and sceptres, O ye kings of the people, love wisdom, that you may reign for ever.

6:22  Si ergo delectamini sedibus et sceptris, o reges populi, diligite sapientiam, ut in perpetuum regnetis :

6:23  Love the light of wisdom, all ye that bear rule over peoples.

6:23  diligite lumen sapientiæ, omnes qui præestis populis.

6:24  Now what wisdom is, and what was her origin, I will declare: and I will not hide from you the mysteries of God, but will seek her out from the beginning of her birth, and bring the knowledge of her to light, and will not pass over the truth:

6:24  Quid est autem sapientia, et quemadmodum facta sit, referam, et non abscondam a vobis sacramenta Dei : sed ab initio nativitatis investigabo, et ponam in lucem scientiam illius, et non præteribo veritatem.

6:25  Neither will I go with consuming envy: for such a man shall not be partaker of wisdom.

6:25  Neque cum invidia tabescente iter habebo, quoniam talis homo non erit particeps sapientiæ.

6:26  Now the multitude of the wise is the welfare of the whole world: and a wise king is the upholding of the people.

6:26  Multitudo autem sapientium sanitas est orbis terrarum, et rex sapiens stabilimentum populi est.

6:27  Receive, therefore, instruction by my words, and it shall be profitable to you.

6:27  Ergo accipite disciplinam per sermones meos, et proderit vobis.

Chapter 7

7:1  I myself am a mortal man, like all others, and of the race of him, that was first made of the earth, and in the womb of my mother I was fashioned to be flesh.

7:1  Sum quidem et ego mortalis homo, similis omnibus, et ex genere terreni illius qui prior factus est : et in ventre matris figuratus sum caro ;

7:2  In the time of ten months I was compacted in blood, of the seed of man, and the pleasure of sleep concurring.

7:2  decem mensium tempore coagulatus sum in sanguine : ex semine hominis, et delectamento somni conveniente.

7:3  And being born, I drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, as all others do.

7:3  Et ego natus accepi communem aërem, et in similiter factam decidi terram, et primam vocem similem omnibus emisi plorans.

7:4  I was nursed in swaddling clothes, and with great cares.

7:4  In involumentis nutritus sum, et curis magnis :

7:5  For none of the kings had any other beginning of birth.

7:5  nemo enim ex regibus aliud habuit nativitatis initium.

7:6  For all men have one entrance into life, and the like going out.

7:6  Unus ergo introitus est omnibus ad vitam, et similis exitus.

7:7  Wherefore I wished, and understanding was given me: and I called upon God, and the spirit of wisdom came upon me:

7:7  Propter hoc optavi, et datus est mihi sensus ; et invocavi, et venit in me spiritus sapientiæ :

7:8  And I preferred her before kingdoms and thrones, and esteemed riches nothing in comparison of her.

7:8  et præposui illam regnis et sedibus, et divitias nihil esse duxi in comparatione illius.

7:9  Neither did I compare unto her any precious stone: for all gold, in comparison of her, is as a little sand; and silver, in respect to her, shall be counted as clay.

7:9  Nec comparavi illi lapidem pretiosum, quoniam omne aurum in comparatione illius arena est exigua, et tamquam lutum æstimabitur argentum in conspectu illius.

7:10  I loved her above health and beauty, and chose to have her instead of light: for her light cannot be put out.

7:10  Super salutem et speciem dilexi illam, et proposui pro luce habere illam, quoniam inextinguibile est lumen illius.

7:11  Now all good things came to me together with her, and innumerable riches through her hands,

7:11  Venerunt autem mihi omnia bona pariter cum illa, et innumerabilis honestas per manus illius ;

7:12  And I rejoiced in all these: for this wisdom went before me, and I knew not that she was the mother of them all.

7:12  et lætatus sum in omnibus, quoniam antecedebat me ista sapientia, et ignorabam quoniam horum omnium mater est.

7:13  Which I have learned without guile, and communicate without envy, and her riches I hide not.

7:13  Quam sine fictione didici, et sine invidia communico, et honestatem illius non abscondo.

7:14  For she is an infinite treasure to men: which they that use, become the friends of God, being commended for the gifts of discipline.

7:14  Infinitus enim thesaurus est hominibus ; quo qui usi sunt, participes facti sunt amicitiæ Dei, propter disciplinæ dona commendati.

7:15  And God hath given to me to speak as I would, and to conceive thoughts worthy of those things that are given me: because he is the guide of wisdom, and the director of the wise:

7:15  Mihi autem dedit Deus dicere ex sententia, et præsumere digna horum quæ mihi dantur : quoniam ipse sapientiæ dux est, et sapientium emendator.

7:16  For in his hand are both we, and our words, and all wisdom, and the knowledge and skill of works.

7:16  In manu enim illius et nos et sermones nostri, et omnis sapientia, et operum scientia, et disciplina.

7:17  For he hath given me the true knowledge of the things that are: to know the disposition of the whole world, and the virtues of the elements,

7:17  Ipse enim dedit mihi horum quæ sunt scientiam veram, ut sciam dispositionem orbis terrarum, et virtutes elementorum,

7:18  The beginning, and ending, and midst of the times, the alterations of their courses, and the changes of seasons,

7:18  initium, et consummationem, et medietatem temporum, vicissitudinum permutationes, et commutationes temporum,

7:19  The revolutions of the year, and the dispositions of the stars,

7:19  anni cursus, et stellarum dispositiones,

7:20  The natures of living creatures, and rage of wild beasts, the force of winds, and reasonings of men, the diversities of plants, and the virtues of roots,

7:20  naturas animalium, et iras bestiarum, vim ventorum, et cogitationes hominum, differentias virgultorum, et virtutes radicum.

7:21  And all such things as are hid, and not foreseen, I have learned: for wisdom, which is the worker of all things, taught me.

7:21  Et quæcumque sunt absconsa et improvisa didici : omnium enim artifex docuit me sapientia.

7:22  For in her is the spirit of understanding; holy, one, manifold, subtile, eloquent, active, undefiled, sure, sweet, loving that which is good, quick, which nothing hindereth, beneficent,

7:22  Est enim in illa spiritus intelligentiæ, sanctus, unicus, multiplex, subtilis, disertus, mobilis, incoinquinatus, certus, suavis, amans bonum, acutus, quem nihil vetat, benefaciens,

7:23  Gentle, kind, steadfast, assured, secure, having all power, overseeing all things, and containing all spirits: intelligible, pure, subtile:

7:23  humanus, benignus, stabilis, certus, securus, omnem habens virtutem, omnia prospiciens, et qui capiat omnes spiritus, intelligibilis, mundus, subtilis.

7:24  For wisdom is more active than all active things; and reacheth everywhere, by reason of her purity.

7:24  Omnibus enim mobilibus mobilior est sapientia : attingit autem ubique propter suam munditiam.

7:25  For she is a vapour of the power of God, and a certain pure emmanation of the glory of the Almighty God: and therefore no defiled thing cometh into her.

7:25  Vapor est enim virtutis Dei, et emanatio quædam est claritatis omnipotentis Dei sincera, et ideo nihil inquinatum in eam incurrit :

7:26  For she is the brightness of eternal light, and the unspotted mirror of God's majesty, and the image of his goodness.

7:26  candor est enim lucis æternæ, et speculum sine macula Dei majestatis, et imago bonitatis illius.

7:27  And being but one, she can do all things: and remaining in herself the same, she reneweth all things, and through nations conveyeth herself into holy souls, she maketh the friends of God and prophets.

7:27  Et cum sit una, omnia potest ; et in se permanens omnia innovat : et per nationes in animas sanctas se transfert ; amicos Dei et prophetas constituit.

7:28  For God loveth none but him that dwelleth with wisdom.

7:28  Neminem enim diligit Deus, nisi eum qui cum sapientia inhabitat.

7:29  For she is more beautiful than the sun, and above all the order of the stars: being compared with the light, she is found before it.

7:29  Est enim hæc speciosior sole, et super omnem dispositionem stellarum : luci comparata, invenitur prior.

7:30  For after this cometh night, but no evil can overcome wisdom.

7:30  Illi enim succedit nox ; sapientiam autem non vincit malitia.

Chapter 8

8:1  She reacheth, therefore, from end to end mightily, and ordereth all things sweetly.

8:1  Attingit ergo a fine usque ad finem fortiter, et disponit omnia suaviter.

8:2  Her have I loved, and have sought her out from my youth, and have desired to take for my spouse, and I became a lover of her beauty.

8:2  Hanc amavi, et exquisivi a juventute mea, et quæsivi sponsam mihi eam assumere, et amator factus sum formæ illius.

8:3  She glorifieth her nobility by being conversant with God: yea, and the Lord of all things hath loved her.

8:3  Generositatem illius glorificat, contubernium habens Dei ; sed et omnium Dominus dilexit illam.

8:4  For it is she that teacheth the knowledge of God and is the chooser of his works.

8:4  Doctrix enim est disciplinæ Dei, et electrix operum illius.

8:5  And if riches be desired in life, what is richer than wisdom, which maketh all things?

8:5  Et si divitiæ appetuntur in vita, quid sapientia locupletius quæ operatur omnia ?

8:6  And if sense do work: who is a more artful worker than she of those things that are?

8:6  Si autem sensus operatur, quis horum quæ sunt magis quam illa est artifex ?

8:7  And if a man love justice: her labours have great virtues: for she teacheth temperance, and prudence, and justice, and fortitude, which are such things as men can have nothing more profitable in life.

8:7  Et si justitiam quis diligit, labores hujus magnas habent virtutes : sobrietatem enim et prudentiam docet, et justitiam, et virtutem, quibus utilius nihil est in vita hominibus.

8:8  And if a man desire much knowledge: she knoweth things past, and judgeth of things to come: she knoweth the subtilties of speeches, and the solutions of arguments: she knoweth signs and wonders before they be done, and the events of times and ages.

8:8  Et si multitudinem scientiæ desiderat quis, scit præterita, et de futuris æstimat ; scit versutias sermonum, et dissolutiones argumentorum ; signa et monstra scit antequam fiant, et eventus temporum et sæculorum.

8:9  I purposed, therefore, to take her to me to live with me: knowing that she will communicate to me of her good things, and will be a comfort in my cares and grief.

8:9  Proposui ergo hanc adducere mihi ad convivendum, sciens quoniam mecum communicabit de bonis, et erit allocutio cogitationis et tædii mei.

8:10  For her sake I shall have glory among the multitude, and honour with the ancients, though I be young:

8:10  Habebo propter hanc claritatem ad turbas, et honorem apud seniores juvenis ;

8:11  And I shall be found of a quick conceit in judgment, and shall be admired in the sight of the mighty, and the faces of princes shall wonder at me.

8:11  et acutus inveniar in judicio, et in conspectu potentium admirabilis ero, et facies principum mirabuntur me :

8:12  They shall wait for me when I hold my peace, and they shall look upon me when I speak; and if I talk much, they shall lay their hands on their mouth.

8:12  tacentem me sustinebunt, et loquentem me respicient, et sermocinante me plura, manus ori suo imponent.

8:13  Moreover, by the means of her I shall have immortality: and shall leave behind me an everlasting memory to them that come after me.

8:13  Præterea habebo per hanc immortalitatem, et memoriam æternam his qui post me futuri sunt relinquam.

8:14  I shall set the people in order: and nations shall be subject to me.

8:14  Disponam populos, et nationes mihi erunt subditæ :

8:15  Terrible kings hearing, shall be afraid of me: among the multitude I shall be found good, and valiant in war.

8:15  timebunt me audientes reges horrendi. In multitudine videbor bonus, et in bello fortis.

8:16  When I go into my house, I shall repose myself with her: for her conversation hath no bitterness, nor her company any tediousness, but joy and gladness.

8:16  Intrans in domum meam, conquiescam cum illa : non enim habet amaritudinem conversatio illius, nec tædium convictus illius, sed lætitiam et gaudium.

8:17  Thinking these things with myself, and pondering them in my heart, that to be allied to wisdom is immortality,

8:17  Hæc cogitans apud me et commemorans in corde meo, quoniam immortalitas est in cognatione sapientiæ,

8:18  And that there is great delight in her friendship, and inexhaustible riches in the works of her hands, and in the exercise of conference with her, wisdom, and glory in the communication of her words: I went about seeking, that I might take her to myself.

8:18  et in amicitia illius delectatio bona, et in operibus manuum illius honestas sine defectione, et in certamine loquelæ illius sapientia, et præclaritas in communicatione sermonum ipsius : circuibam quærens, ut mihi illam assumerem.

8:19  And I was a witty child, and had received a good soul.

8:19  Puer autem eram ingeniosus, et sortitus sum animam bonam.

8:20  And whereas I was more good, I came to a body undefiled.

8:20  Et cum essem magis bonus, veni ad corpus incoinquinatum.

8:21  And as I knew that I could not otherwise be continent, except God gave it, and this also was a point of wisdom, to know whose gift it was, I went to the Lord, and besought him, and said with my whole heart:

8:21  Et ut scivi quoniam aliter non possem esse continens, nisi Deus det ; et hoc ipsum erat sapientiæ, scire cujus esset hoc donum : adii Dominum, et deprecatus sum illum, et dixi ex totis præcordiis meis :

Chapter 9

9:1  God of my fathers, and Lord of mercy, who hast made all things with thy word,

9:1  Deus patrum meorum, et Domine misericordiæ, qui fecisti omnia verbo tuo,

9:2  And by thy wisdom hast appointed man, that he should have dominion over the creature that was made by thee,

9:2  et sapientia tua constituisti hominem, ut dominaretur creaturæ quæ a te facta est,

9:3  That he should order the world according to equity and justice, and execute justice with an upright heart:

9:3  ut disponat orbem terrarum in æquitate et justitia, et in directione cordis judicium judicet :

9:4  Give me wisdom, that sitteth by thy throne, and cast me not off from among thy children:

9:4  da mihi sedium tuarum assistricem sapientiam, et noli me reprobare a pueris tuis :

9:5  For I am thy servant, and the son of thy handmaid, a weak man, and of short time, and falling short of the understanding of judgment and laws.

9:5  quoniam servus tuus sum ego, et filius ancillæ tuæ ; homo infirmus, et exigui temporis, et minor ad intellectum judicii et legum.

9:6  For if one be perfect among the children of men, yet if thy wisdom be not with him, he shall be nothing regarded.

9:6  Nam etsi quis erit consummatus inter filios hominum, si ab illo abfuerit sapientia tua, in nihilum computabitur.

9:7  Thou hast chosen me to be king of thy people, and a judge of thy sons and daughters:

9:7  Tu elegisti me regem populo tuo, et judicem filiorum tuorum et filiarum :

9:8  And hast commanded me to build a temple on thy holy mount, and an altar in the city of thy dwelling place, a resemblance of thy holy tabernacle, which thou hast prepared from the beginning:

9:8  et dixisti me ædificare templum in monte sancto tuo, et in civitate habitationis tuæ altare : similitudinem tabernaculi sancti tui quod præparasti ab initio.

9:9  And thy wisdom with thee, which knoweth thy works, which then also was present when thou madest the world, and knew what was agreeable to thy eyes, and what was right in thy commandments.

9:9  Et tecum sapientia tua, quæ novit opera tua, quæ et affuit tunc cum orbem terrarum faceres, et sciebat quid esset placitum oculis tuis, et quid directum in præceptis tuis.

9:10  Send her out of thy holy heaven, and from the throne of thy majesty, that she may be with me, and may labour with me, that I may know what is acceptable with thee:

9:10  Mitte illam de cælis sanctis tuis, et a sede magnitudinis tuæ, ut mecum sit et mecum laboret, ut sciam quid acceptum sit apud te :

9:11  For she knoweth and understandeth all things, and shall lead me soberly in my works, and shall preserve me by her power.

9:11  scit enim illa omnia, et intelligit, et deducet me in operibus meis sobrie, et custodiet me in sua potentia.

9:12  So shall my works be acceptable, and I shall govern thy people justly, and shall be worthy of the throne of my father.

9:12  Et erunt accepta opera mea, et disponam populum tuum juste, et ero dignus sedium patris mei.

9:13  For who among men is he that can know the counsel of God? or who can think what the will of God is?

9:13  Quis enim hominum poterit scire consilium Dei ? aut quis poterit cogitare quid velit Deus ?

9:14  For the thoughts of mortal men are fearful, and our counsels uncertain.

9:14  Cogitationes enim mortalium timidæ, et incertæ providentiæ nostræ ;

9:15  For the corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things.

9:15  corpus enim quod corrumpitur aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem.

9:16  And hardly do we guess aright at things that are upon earth: and with labour do we find the things that are before us. But the things that are in heaven, who shall search out?

9:16  Et difficile æstimamus quæ in terra sunt, et quæ in prospectu sunt invenimus cum labore : quæ autem in cælis sunt, quis investigabit ?

9:17  And who shall know thy thought, except thou give wisdom, and send thy holy Spirit from above:

9:17  Sensum autem tuum, quis sciet, nisi tu dederis sapientiam, et miseris spiritum sanctum tuum de altissimis,

9:18  And so the ways of them that are upon earth may be corrected, and men may learn the things that please thee?

9:18  et sic correctæ sint semitæ eorum qui sunt in terris, et quæ tibi placent didicerint homines ?

9:19  For by wisdom they were healed, whosoever have pleased thee, O Lord, from the beginning.

9:19  Nam per sapientiam sanati sunt quicumque placuerunt tibi, Domine, a principio.

Chapter 10

10:1  She preserved him, that was first formed by God, the father of the world, when he was created alone,

10:1  Hæc illum qui primus formatus est a Deo patre orbis terrarum, cum solus esset creatus, custodivit,

10:2  And she brought him out of his sin, and gave him power to govern all things.

10:2  et eduxit illum a delicto suo, et dedit illi virtutem continendi omnia.

10:3  But when the unjust went away from her in his anger, he perished by the fury wherewith he murdered his brother.

10:3  Ab hac ut recessit injustus in ira sua, per iram homicidii fraterni deperiit.

10:4  For whose cause, when water destroyed the earth, wisdom healed it again, directing the course of the just by contemptible wood.

10:4  Propter quem cum aqua deleret terram, sanavit iterum sapientia, per contemptibile lignum justum gubernans.

10:5  Moreover, when the nations had conspired together to consent to wickedness, she knew the just, and preserved him without blame to God, and kept him strong against the compassion for his son.

10:5  Hæc et in consensu nequitiæ, cum se nationes contulissent, scivit justum, et conservavit sine querela Deo, et in filii misericordia fortem custodivit.

10:6  She delivered the just man, who fled from the wicked that were perishing, when the fire came down upon Pentapolis:

10:6  Hæc justum a pereuntibus impiis liberavit fugientem, descendente igne in Pentapolim :

10:7  Whose land, for a testimony of their wickedness, is desolate, and smoketh to this day, and the trees bear fruits that ripen not, and a standing pillar of salt is a monument of an incredulous soul.

10:7  quibus in testimonium nequitiæ fumigabunda constat deserta terra, et incerto tempore fructus habentes arbores : et incredibilis animæ memoria stans figmentum salis.

10:8  For regarding not wisdom, they did not only slip in this, that they were ignorant of good things; but they left also unto men a memorial of their folly, so that in the things in which they sinned, they could not so much as lie hid.

10:8  Sapientiam enim prætereuntes, non tantum in hoc lapsi sunt ut ignorarent bona, sed et insipientiæ suæ reliquerunt hominibus memoriam, ut in his quæ peccaverunt nec latere potuissent.

10:9  But wisdom hath delivered from sorrow them that attend upon her.

10:9  Sapientia autem hos qui se observant a doloribus liberavit.

10:10  She conducted the just, when he fled from his brother's wrath, through the right ways, and shewed him the kingdom of God, and gave him the knowledge of the holy things, made him honourable in his labours, and accomplished his labours.

10:10  Hæc profugum iræ fratris justum deduxit per vias rectas, et ostendit illi regnum Dei, et dedit illi scientiam sanctorum ; honestavit illum in laboribus, et complevit labores illius.

10:11  In the deceit of them that overreached him, she stood by him, and made him honourable.

10:11  In fraude circumvenientium illum affuit illi, et honestum fecit illum.

10:12  She kept him safe from his enemies, and she defended him from seducers, and gave him a strong conflict, that he might overcome, and know that wisdom is mightier than all.

10:12  Custodivit illum ab inimicis, et a seductoribus tutavit illum : et certamen forte dedit illi ut vinceret, et sciret quoniam omnium potentior est sapientia.

10:13  She forsook not the just when he was sold, but delivered him from sinners: she went down with him into the pit.

10:13  Hæc venditum justum non dereliquit, sed a peccatoribus liberavit eum ; descenditque cum illo in foveam,

10:14  And in bands she left him not, till she brought him the sceptre of the kingdom, and power against those that oppressed him: and shewed them to be liars that had accused him, and gave him everlasting glory.

10:14  et in vinculis non dereliquit illum, donec afferret illi sceptrum regni, et potentiam adversus eos qui eum deprimebant : et mendaces ostendit qui maculaverunt illum, et dedit illi claritatem æternam.

10:15  She delivered the just people, and blameless seed, from the nations that oppressed them.

10:15  Hæc populum justum et semen sine querela liberavit a nationibus quæ illum deprimebant.

10:16  She entered into the soul of the servant of God and stood against dreadful kings in wonders and signs.

10:16  Intravit in animam servi Dei, et stetit contra reges horrendos in portentis et signis.

10:17  And she rendered to the just the wages of their labours, and conducted them in a wonderful way: and she was to them for a covert by day, and for the light of stars by night:

10:17  Et reddidit justis mercedem laborum suorum, et deduxit illos in via mirabili : et fuit illis in velamento diei, et in luce stellarum per noctem ;

10:18  And she brought them through the Red Sea, and carried them over through a great water.

10:18  transtulit illos per mare Rubrum, et transvexit illos per aquam nimiam.

10:19  But their enemies she drowned in the sea, and from the depth of hell she brought them out. Therefore the just took the spoils of the wicked.

10:19  Inimicos autem illorum demersit in mare, et ab altitudine inferorum eduxit illos. Ideo justi tulerunt spolia impiorum,

10:20  And they sung to thy holy name, O Lord, and they praised with one accord thy victorious hand.

10:20  et decantaverunt, Domine, nomen sanctum tuum, et victricem manum tuam laudaverunt pariter :

10:21  For wisdom opened the mouth of the dumb, and made the tongues of infants eloquent.

10:21  quoniam sapientia aperuit os mutorum, et linguas infantium fecit disertas.

Chapter 11

11:1  She prospered their works in the hands of the holy prophet.

11:1  Direxit opera eorum in manibus prophetæ sancti.

11:2  They went through wildernesses that were not inhabited, and in desert places they pitched their tents.

11:2  Iter fecerunt per deserta quæ non habitabantur, et in locis desertis fixerunt casas.

11:3  They stood against their enemies, and revenged themselves of their adversaries.

11:3  Steterunt contra hostes, et de inimicis se vindicaverunt.

11:4  They were thirsty, and they called upon thee, and water was given them out of the high rock, and a refreshment of their thirst out of the hard stone.

11:4  Sitierunt, et invocaverunt te, et data est illis aqua de petra altissima, et requies sitis de lapide duro.

11:5  For by what things their enemies were punished, when their drink failed them, while the children of Israel abounded therewith, and rejoiced:

11:5  Per quæ enim pœnas passi sunt inimici illorum a defectione potus sui, et in eis cum abundarent filii Israël lætati sunt :

11:6  By the same things they in their need were benefited.

11:6  per hæc, cum illis deessent, bene cum illis actum est.

11:7  For instead of a fountain of an ever running river, thou gavest human blood to the unjust.

11:7  Nam pro fonte quidem sempiterni fluminis, humanum sanguinem dedisti injustis.

11:8  And whilst they were diminished for a manifest reproof of their murdering the infants, thou gavest to thine abundant water unlooked for:

11:8  Qui cum minuerentur in traductione infantium occisorum, dedisti illis abundantem aquam insperate,

11:9  Shewing by the thirst that was then, how thou didst exalt thine, and didst kill their adversaries.

11:9  ostendens per sitim quæ tunc fuit, quemadmodum tuos exaltares, et adversarios illorum necares.

11:10  For when they were tried, and chastised with mercy, they knew how the wicked were judged with wrath, and tormented.

11:10  Cum enim tentati sunt, et quidem cum misericordia disciplinam accipientes, scierunt quemadmodum cum ira judicati impii tormenta paterentur.

11:11  For thou didst admonish and try them as a father: but the others, as a severe king, thou didst examine and condemn.

11:11  Hos quidem tamquam pater monens probasti ; illos autem tamquam durus rex interrogans condemnasti.

11:12  For whether absent or present, they were tormented alike.

11:12  Absentes enim, et præsentes, similiter torquebantur.

11:13  For a double affliction came upon them, and a groaning for the remembrance of things past.

11:13  Duplex enim illos acceperat tædium et gemitus, cum memoria præteritorum.

11:14  For when they heard that by their punishments the others were benefited, they remembered the Lord, wondering at the end of what was come to pass.

11:14  Cum enim audirent per sua tormenta bene secum agi, commemorati sunt Dominum, admirantes in finem exitus.

11:15  For whom they scorned before, when he was thrown out at the time of his being wickedly exposed to perish, him they admired in the end, when they saw the event: their thirsting being unlike to that of the just.

11:15  Quem enim in expositione prava projectum deriserunt, in finem eventus mirati sunt, non similiter justis sitientes.

11:16  But for the foolish devices of their iniquity, because some being deceived worshipped dumb serpents and worthless beasts, thou didst send upon them a multitude of dumb beasts for vengeance:

11:16  Pro cogitationibus autem insensatis iniquitatis illorum, quod quidam errantes colebant mutos serpentes et bestias supervacuas, immisisti illis multitudinem mutorum animalium in vindictam ;

11:17  That they might know that by what things a man sinneth, by the same also he is tormented.

11:17  ut scirent quia per quæ peccat quis, per hæc et torquetur.

11:18  For thy almighty hand, which made the world of matter without form, was not unable to send upon them a multitude of bears, or fierce lions,

11:18  Non enim impossibilis erat omnipotens manus tua, quæ creavit orbem terrarum ex materia invisa, immittere illis multitudinem ursorum, aut audaces leones,

11:19  Or unknown beasts of a new kind, full of rage; either breathing out a fiery vapour, or sending forth a stinking smoke, or shooting horrible sparks out of their eyes:

11:19  aut novi generis ira plenas ignotas bestias, aut vaporem ignium spirantes, aut fumi odorem proferentes, aut horrendas ab oculis scintillas emittentes ;

11:20  Whereof not only the hurt might be able to destroy them, but also the very sight might kill them through fear.

11:20  quarum non solum læsura poterat illos exterminare, sed et aspectus per timorem occidere.

11:21  Yea, and without these, they might have been slain with one blast, persecuted by their own deeds, and scattered by the breath of thy power: but thou hast ordered all things in measure, and number, and weight.

11:21  Sed et sine his uno spiritu poterant occidi, persecutionem passi ab ipsis factis suis, et dispersi per spiritum virtutis tuæ : sed omnia in mensura, et numero et pondere disposuisti.

11:22  For great power always belonged to thee alone: and who shall resist the strength of thy arm?

11:22  Multum enim valere, tibi soli supererat semper : et virtuti brachii tui quis resistet ?

11:23  For the whole world before thee is as the least grain of the balance, and as a drop of the morning dew, that falleth down upon tho earth.

11:23  Quoniam tamquam momentum stateræ, sic est ante te orbis terrarum, et tamquam gutta roris antelucani quæ descendit in terram.

11:24  But thou hast mercy upon all, because thou canst do all things, and overlookest the sins of men for the sake of repentance.

11:24  Sed misereris omnium, quia omnia potes ; et dissimulas peccata hominum, propter pœnitentiam.

11:25  For thou lovest all things that are, and hatest none of the things which thou hast made: for thou didst not appoint, or make any thing hating it.

11:25  Diligis enim omnia quæ sunt, et nihil odisti eorum quæ fecisti ; nec enim odiens aliquid constituisti aut fecisti.

11:26  And how could any thing endure, if thou wouldst not? or be preserved, if not called by thee?

11:26  Quomodo autem posset aliquid permanere, nisi tu voluisses ? aut quod a te vocatum non esset conservaretur ?

11:27  But thou sparest all: because they are thine, O Lord, who lovest souls.

11:27  Parcis autem omnibus, quoniam tua sunt, Domine, qui amas animas.

Chapter 12

12:1  O how good and sweet is thy Spirit, O Lord, in all things!

12:1  O quam bonus et suavis est, Domine, spiritus tuus in omnibus !

12:2  And therefore thou chastisest them that err, by little and little: and admonishest them, and speakest to them, concerning the things wherein they offend: that leaving their wickedness, they may believe in thee, O Lord.

12:2  Ideoque eos qui exerrant partibus corripis, et de quibus peccant admones et alloqueris, ut relicta malitia credant in te, Domine.

12:3  For those ancient inhabitants of thy holy land, whom thou didst abhor,

12:3  Illos enim antiquos inhabitatores terræ sanctæ tuæ, quos exhorruisti,

12:4  Because they did works hateful to thee by their sorceries, and wicked sacrifices,

12:4  quoniam odibilia opera tibi faciebant per medicamina et sacrificia injusta,

12:5  And those merciless murderers of their own children, and eaters of men's bowels, and devourers of blood from the midst of thy consecration,

12:5  et filiorum suorum necatores sine misericordia, et comestores viscerum hominum, et devoratores sanguinis a medio sacramento tuo,

12:6  And those parents sacrificing with their own hands helpless souls, it was thy will to destroy by the hands of our parents,

12:6  et auctores parentes animarum inauxiliatarum, perdere voluisti per manus parentum nostrorum :

12:7  That the land which of all is most dear to thee, might receive a worthy colony of the children of God.

12:7  ut dignam perciperent peregrinationem puerorum Dei, quæ tibi omnium carior est terra.

12:8  Yet even those thou sparedst as men, and didst send wasps forerunners of thy host, to destroy them by little and little.

12:8  Sed et his tamquam hominibus pepercisti, et misisti antecessores exercitus tui vespas, ut illos paulatim exterminarent.

12:9  Not that thou wast unable to bring the wicked under the just by war, or by cruel beasts, or with one rough word to destroy them at once:

12:9  Non quia impotens eras in bello subjicere impios justis, aut bestiis sævis, aut verbo duro simul exterminare :

12:10  But executing thy judgments by degrees, thou gavest them place of repentance, not being ignorant that they were a wicked generation, and their malice natural, and that their thought could never be changed.

12:10  sed partibus judicans, dabas locum pœnitentiæ, non ignorans quoniam nequam est natio eorum, et naturalis malitia ipsorum, et quoniam non poterat mutari cogitatio illorum in perpetuum.

12:11  For it was a cursed seed from the beginning: neither didst thou for fear of any one give pardon to their sins.

12:11  Semen enim erat maledictum ab initio ; nec timens aliquem, veniam dabas peccatis illorum.

12:12  For who shall say to thee: What hast thou done? or who shall withstand thy judgment? or who shall come before thee to be a revenger of wicked men? or who shall accuse thee, if the nations perish, which thou hast made ?

12:12  Quis enim dicet tibi : Quid fecisti ? aut quis stabit contra judicium tuum ? aut quis in conspectu tuo veniet vindex iniquorum hominum ? aut quis tibi imputabit, si perierint nationes quas tu fecisti ?

12:13  For there is no other God but thou, who hast care of all, that thou shouldst shew that thou dost not give judgment unjustly.

12:13  Non enim est alius deus quam tu, cui cura est de omnibus, ut ostendas quoniam non injuste judicas judicium.

12:14  Neither shall king, nor tyrant, in thy sight inquire about them whom thou hast destroyed.

12:14  Neque rex, neque tyrannus in conspectu tuo inquirent de his quos perdidisti.

12:15  For so much then, as thou art just, thou orderest all things justly: thinking it not agreeable to the power, to condemn him who deserveth not to be punished.

12:15  Cum ergo sis justus, juste omnia disponis ; ipsum quoque qui non debet puniri, condemnare, exterum æstimas a tua virtute.

12:16  For thy power is the beginning of justice: and because thou art Lord of all, thou makest thyself gracious to all.

12:16  Virtus enim tua justitiæ initium est, et ob hoc quod Dominus es, omnibus te parcere facis.

12:17  For thou shewest thy power, when men will not believe thee to be absolute in power, and thou convincest the boldness of them that know thee not.

12:17  Virtutem enim ostendis tu, qui non crederis esse in virtute consummatus, et horum qui te nesciunt audaciam traducis.

12:18  But thou being master of power, judgest with tranquillity, and with great favour disposest of us: for thy power is at hand when thou wilt.

12:18  Tu autem dominator virtutis, cum tranquillitate judicas, et cum magna reverentia disponis nos : subest enim tibi, cum volueris posse.

12:19  But thou hast taught thy people by such works, that they must be just and humane, and hast made thy children to be of a good hope: because in judging, thou givest place for repentance for sins.

12:19  Docuisti autem populum tuum per talia opera, quoniam oportet justum esse et humanum ; et bonæ spei fecisti filios tuos, quoniam judicans das locum in peccatis pœnitentiæ.

12:20  For if thou didst punish the enemies of thy servants, and that deserved to die, with so great deliberation, giving them time and place whereby they might be changed from their wickedness:

12:20  Si enim inimicos servorum tuorum, et debitos morti, cum tanta cruciasti attentione, dans tempus et locum per quæ possent mutari a malitia :

12:21  With what circumspection hast thou judged thy own children, to whose parents thou hast sworn, and made covenants of good promises?

12:21  cum quanta diligentia judicasti filios tuos, quorum parentibus juramenta et conventiones dedisti bonarum promissionum !

12:22  Therefore whereas thou chastisest us, thou scourgest our enemies very many ways, to the end that when we judge we may think on thy goodness: and when we are judged, we may hope for thy mercy.

12:22  Cum ergo das nobis disciplinam, inimicos nostros multipliciter flagellas, ut bonitatem tuam cogitemus judicantes, et cum de nobis judicatur, speremus misericordiam tuam.

12:23  Wherefore thou hast also greatly tormented them, who, in their life, have lived foolishly and unjustly, by the same things which they worshipped.

12:23  Unde et illis qui in vita sua insensate et injuste vixerunt, per hæc quæ coluerunt dedisti summa tormenta.

12:24  For they went astray for a long time in the ways of error, holding those things for gods which are the most worthless among beasts, living after the manner of children without understanding.

12:24  Etenim in erroris via diutius erraverunt, deos æstimantes hæc quæ in animalibus sunt supervacua, infantium insensatorum more viventes.

12:25  Therefore thou hast sent a judgment upon them, as senseless children, to mock them.

12:25  Propter hoc tamquam pueris insensatis judicium in derisum dedisti.

12:26  But they that were not amended by mockeries and reprehensions, experienced the worthy judgment of God.

12:26  Qui autem ludibriis et increpationibus non sunt correcti, dignum Dei judicium experti sunt.

12:27  For seeing, with indignation, that they suffered by those very things which they took for gods, when they were destroyed by the same, they acknowledged him the true God, whom in time past they denied that they knew: for which cause the end also of their condemnation came upon them.

12:27  In quibus enim patientes indignabantur per hæc quos putabant deos, in ipsis cum exterminarentur videntes, illum quem olim negabant se nosse, verum Deum agnoverunt ; propter quod et finis condemnationis eorum venit super illos.

Chapter 13

13:1  But all men are vain, in whom there is not the knowledge of God: and who by these good things that are seen, could not understand him that is, neither by attending to the works have acknowledged who was the workman:

13:1  Vani autem sunt omnes homines in quibus non subest scientia Dei ; et de his quæ videntur bona, non potuerunt intelligere eum qui est, neque operibus attendentes agnoverunt quis esset artifex :

13:2  But have imagined either the fire, or the wind, or the swift air, or the circle of the stars, or the great water, or the sun and moon, to be the gods that rule the world.

13:2  sed aut ignem, aut spiritum, aut citatum aërem, aut gyrum stellarum, aut nimiam aquam, aut solem et lunam, rectores orbis terrarum deos putaverunt.

13:3  With whose beauty, if they, being delighted, took them to be gods: let them know how much the Lord of them is more beautiful than they: for the first author of beauty made all those things.

13:3  Quorum si specie delectati, deos putaverunt, sciant quanto his dominator eorum speciosior est : speciei enim generator hæc omnia constituit.

13:4  Or if they admired their power, and their effects, let them understand by them, that he that made them, is mightier than they:

13:4  Aut si virtutem et opera eorum mirati sunt, intelligant ab illis quoniam qui hæc fecit fortior est illis :

13:5  For by the greatness of the beauty, and of the creature, the creator of them may be seen, so as to be known thereby.

13:5  a magnitudine enim speciei et creaturæ cognoscibiliter poterit creator horum videri.

13:6  But yet as to these they are less to be blamed. For they perhaps err, seeking God, and desirous to find him.

13:6  Sed tamen adhuc in his minor est querela ; et hi enim fortasse errant, Deum quærentes, et volentes invenire.

13:7  For being conversant among his works, they search: and they are persuaded that the things are good which are seen.

13:7  Etenim cum in operibus illius conversentur inquirunt, et persuasum habent quoniam bona sunt quæ videntur.

13:8  But then again they are not to be pardoned.

13:8  Iterum autem nec his debet ignosci.

13:9  For if they were able to know so much as to make a judgment of the world: how did they not more easily find out the Lord thereof?

13:9  Si enim tantum potuerunt scire ut possent æstimare sæculum, quomodo hujus Dominum non facilius invenerunt ?

13:10  But unhappy are they, and their hope is among the dead, who have called gods the works of the hand of men, gold and silver, the inventions of art, and the resemblances of beasts, or an unprofitable stone the work of an ancient hand.

13:10  Infelices autem sunt, et inter mortuos spes illorum est, qui appellaverunt deos opera manuum hominum : aurum et argentum, artis inventionem, et similitudines animalium, aut lapidem inutilem, opus manus antiquæ.

13:11  Or if an artist, a carpenter, hath cut down a tree proper for his use in the wood, and skilfully taken off all the bark thereof, and with his art, diligently formeth a vessel profitable for the common uses of life,

13:11  Aut si quis artifex faber de silva lignum rectum secuerit, et hujus docte eradat omnem corticem, et arte sua usus diligenter fabricet vas utile in conversationem vitæ ;

13:12  And useth the chips of his work to dress his meat:

13:12  reliquiis autem ejus operis ad præparationem escæ abutatur,

13:13  And taking what was left thereof, which is good for nothing, being a crooked piece of wood, and full of knots, carveth it diligently when he hath nothing else to do, and by the skill of his art fashioneth it, and maketh it like the image of a man:

13:13  et reliquum horum quod ad nullos usus facit, lignum curvum et vorticibus plenum sculpat diligenter per vacuitatem suam, et per scientiam suæ artis figuret illud, et assimilet illud imagini hominis,

13:14  Or the resemblance of some beast, laying it over with vermilion, and painting it red, and covering every spot that is in it:

13:14  aut alicui ex animalibus illud comparet : perliniens rubrica, et rubicundum faciens fuco colorem illius, et omnem maculam quæ in illo est perliniens ;

13:15  And maketh a convenient dwelling place for it, and setting it in a wall, and fastening it with iron,

13:15  et faciat ei dignam habitationem, et in pariete ponens illud, et confirmans ferro

13:16  Providing for it, lest it should fall, knowing that it is unable to help itself: for it is an image, and hath need of help.

13:16  ne forte cadat, prospiciens illi : sciens quoniam non potest adjuvare se : imago enim est, et opus est illi adjutorium.

13:17  And then maketh prayer to it, enquiring concerning his substance, and his children, or his marriage. And he is not ashamed to speak to that which hath no life:

13:17  Et de substantia sua, et de filiis suis, et de nuptiis votum faciens inquirit : non erubescit loqui cum illo qui sine anima est.

13:18  And for health he maketh supplication to the weak, and for life prayeth to that which is dead, and for help calleth upon that which is unprofitable:

13:18  Et pro sanitate quidem infirmum deprecatur, et pro vita rogat mortuum, et in adjutorium inutilem invocat.

13:19  And for a good journey he petitioneth him that cannot walk: and for getting, and for working, and for the event of all things he asketh him that is unable to do any thing.

13:19  Et pro itinere petit ab eo qui ambulare non potest ; et de acquirendo, et de operando, et de omnium rerum eventu, petit ab eo qui in omnibus est inutilis.

Chapter 14

14:1  Again, another designing to sail, and beginning to make his voyage through the raging waves, calleth upon a piece of wood more frail than the wood that carrieth him.

14:1  Iterum alius navigare cogitans, et per feros fluctus iter facere incipiens, ligno portante se, fragilius lignum invocat.

14:2  For this the desire of gain devised, and the workman built it by his skill.

14:2  Illud enim cupiditas acquirendi excogitavit, et artifex sapientia fabricavit sua.

14:3  But thy providence, O Father, governeth it: for thou hast made a way even in the sea, and a most sure path among the waves,

14:3  Tua autem, Pater, providentia gubernat : quoniam dedisti et in mari viam, et inter fluctus semitam firmissimam,

14:4  Shewing that thou art able to save out of all things, yea, though a man went to sea without art.

14:4  ostendens quoniam potens es ex omnibus salvare, etiam si sine arte aliquis adeat mare.

14:5  But that the works of thy wisdom might not be idle: therefore men also trust their lives even to a little wood, and passing over the sea by ship, are saved.

14:5  Sed ut non essent vacua sapientiæ tuæ opera, propter hoc etiam et exiguo ligno credunt homines animas suas, et transeuntes mare per ratem liberati sunt.

14:6  And from the beginning also, when the proud giants perished, the hope of the world fleeing to a vessel, which was governed by thy hand, left to the world seed of generation.

14:6  Sed et ab initio cum perirent superbi gigantes, spes orbis terrarum ad ratem confugiens, remisit sæculo semen nativitatis quæ manu tua erat gubernata.

14:7  For blessed is the wood, by which justice cometh

14:7  Benedictum est enim lignum per quod fit justitia ;

14:8  But the idol that is made by hands, is cursed, as well it, as he that made it: he because he made it; and it because being frail it is called a god.

14:8  per manus autem quod fit idolum, maledictum est et ipsum, et qui fecit illud : quia ille quidem operatus est, illud autem cum esset fragile, deus cognominatus est.

14:9  But to God the wicked and his wickedness are hateful alike.

14:9  Similiter autem odio sunt Deo impius et impietas ejus ;

14:10  For that which is made, together with him that made it, shall suffer torments.

14:10  etenim quod factum est, cum illo qui fecit tormenta patietur.

14:11  Therefore there shall be no respect had even to the idols of the Gentiles: because the creatures of God are turned to an abomination, and a temptation to the souls of men, and a snare to the feet of the unwise.

14:11  Propter hoc et in idolis nationum non erit respectus, quoniam creaturæ Dei in odium factæ sunt, et in tentationem animabus hominum, et in muscipulam pedibus insipientium.

14:12  For the beginning of fornication is the devising of idols: and the invention of them is the corruption of life.

14:12  Initium enim fornicationis est exquisitio idolorum, et adinventio illorum corruptio vitæ est :

14:13  For neither were they from the beginning, neither shall they be for ever.

14:13  neque enim erant ab initio, neque erunt in perpetuum.

14:14  For by the vanity of men they came into the world: and therefore they shall be found to come shortly to an end.

14:14  Supervacuitas enim hominum hæc advenit in orbem terrarum, et ideo brevis illorum finis est inventus.

14:15  For a father being afflicted with bitter grief, made to himself the image of his son, who was quickly taken away: and him who then had died as a man, he began now to worship as a god, and appointed him rites and sacrifices among his servants.

14:15  Acerbo enim luctu dolens pater, cito sibi rapti filii fecit imaginem ; et illum qui tunc quasi homo mortuus fuerat, nunc tamquam deum colere cœpit, et constituit inter servos suos sacra et sacrificia.

14:16  Then, in process of time, wicked custom prevailing, this error was kept as a law, and statues were worshipped by the commandment of tyrants.

14:16  Deinde interveniente tempore, convalescente iniqua consuetudine, hic error tamquam lex custoditus est, et tyrannorum imperio colebantur figmenta.

14:17  And those whom men could not honour in presence, because they dwelt far off, they brought their resemblance from afar, and made an express image of the king, whom they had a mind to honour: that by this their diligence, they might honour as present, him that was absent.

14:17  Et hos quos in palam homines honorare non poterant propter hoc quod longe essent, e longinquo figura eorum allata, evidentem imaginem regis quem honorare volebant fecerunt, ut illum qui aberat, tamquam præsentem colerent sua sollicitudine.

14:18  And to the worshipping of these, the singular diligence also of the artificer helped to set forward the ignorant.

14:18  Provexit autem ad horum culturam et hos qui ignorabant artificis eximia diligentia.

14:19  For he being willing to please him that employed him, laboured with all his art to make the resemblance in the best manner.

14:19  Ille enim, volens placere illi qui se assumpsit, elaboravit arte sua ut similitudinem in melius figuraret.

14:20  And the multitude of men, carried away by the beauty of the work, took him now for a god, that little before was but honoured as a man.

14:20  Multitudo autem hominum, abducta per speciem operis, eum qui ante tempus tamquam homo honoratus fuerat, nunc deum æstimaverunt.

14:21  And this was the occasion of deceiving human life: for men serving either their affection, or their kings, gave the incommunicable name to stones and wood.

14:21  Et hæc fuit vitæ humanæ deceptio, quoniam aut affectui aut regibus deservientes homines, incommunicabile nomen lapidibus et lignis imposuerunt.

14:22  And it was not enough for them to err about the knowledge of God, but whereas they lived in a great war of ignorance, they call so many and so great evils peace.

14:22  Et non suffecerat errasse eos circa Dei scientiam, sed et in magno viventes inscientiæ bello, tot et tam magna mala pacem appellant.

14:23  For either they sacrifice their own children, or use hidden sacrifices, or keep watches full of madness,

14:23  Aut enim filios suos sacrificantes, aut obscura sacrificia facientes, aut insaniæ plenas vigilias habentes,

14:24  So that now they neither keep life, nor marriage undefiled, but one killeth another through envy, or grieveth him by adultery:

14:24  neque vitam, neque nuptias mundas jam custodiunt : sed alius alium per invidiam occidit, aut adulterans contristat,

14:25  And all things are mingled together, blood, murder, theft, and dissimulation, corruption and unfaithfulness, tumults and perjury, disquieting of the good,

14:25  et omnia commista sunt : sanguis, homicidium, furtum et fictio, corruptio et infidelitas, turbatio et perjurium, tumultus bonorum,

14:26  Forgetfulness of God, defiling of souls, changing of nature, disorder in marriage, and the irregularity of adultery and uncleanness.

14:26  Dei immemoratio, animarum inquinatio, nativitatis immutatio, nuptiarum inconstantia, inordinatio mœchiæ et impudicitiæ.

14:27  For the worship of abominable idols is the cause, and the beginning and end of all evil.

14:27  Infandorum enim idolorum cultura omnis mali causa est, et initium et finis.

14:28  For either they are mad when they are merry: or they prophesy lies, or they live unjustly, or easily forswear themselves.

14:28  Aut enim dum lætantur insaniunt, aut certe vaticinantur falsa, aut vivunt injuste, aut pejerant cito.

14:29  For whilst they trust in idols, which are without life, though they swear amiss, they look not to be hurt.

14:29  Dum enim confidunt in idolis quæ sine anima sunt, male jurantes noceri se non sperant.

14:30  But for both these things they shall be justly punished, because they have thought not well of God, giving heed to idols, and have sworn unjustly, in guile despising justice.

14:30  Utraque ergo illis evenient digne, quoniam male senserunt de Deo, attendentes idolis, et juraverunt injuste, in dolo contemnentes justitiam.

14:31  For it is not the power of them, by whom they swear, but the just vengeance of sinners always punisheth the transgression of the unjust.

14:31  Non enim juratorum virtus, sed peccantium pœna, perambulat semper injustorum prævaricationem.

Chapter 15

15:1  But thou, our God, art gracious and true, patient, and ordering all things in mercy.

15:1  Tu autem, Deus noster, suavis et verus es, patiens, et in misericordia disponens omnia.

15:2  For if we sin, we are thine, knowing thy greatness: and if we sin not, we know that we are counted with thee.

15:2  Etenim si peccaverimus, tui sumus, scientes magnitudinem tuam ; et si non peccaverimus, scimus quoniam apud te sumus computati.

15:3  For to know thee is perfect justice: and to know thy justice, and thy power, is the root of immortality.

15:3  Nosse enim te, consummata justitia est ; et scire justitiam et virtutem tuam, radix est immortalitatis.

15:4  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,

15:4  Non enim in errorem induxit nos hominum malæ artis excogitatio, nec umbra picturæ labor sine fructu, effigies sculpta per varios colores :

15:5  The sight whereof enticeth the fool to lust after it, and he loveth the lifeless figure of a dead image.

15:5  cujus aspectus insensato dat concupiscentiam, et diligit mortuæ imaginis effigiem sine anima.

15:6  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.

15:6  Malorum amatores digni sunt qui spem habeant in talibus, et qui faciunt illos, et qui diligunt, et qui colunt.

15:7  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.

15:7  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.

15:8  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.

15:8  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.

15:9  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.

15:9  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.

15:10  For his heart is ashes, and his hope vain earth and his life more base than clay:

15:10  Cinis est enim cor ejus, et terra supervacua spes illius, et luto vilior vita ejus :

15:11  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.

15:11  quoniam ignoravit qui se finxit, et qui inspiravit illi animam quæ operatur, et qui insufflavit ei spiritum vitalem.

15:12  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.

15:12  Sed et æstimaverunt ludum esse vitam nostram, et conversationem vitæ compositam ad lucrum, et oportere undecumque etiam ex malo acquirere.

15:13  For that man knoweth that he offendeth above all others, who of earthly matter maketh brittle vessels, and graven gods.

15:13  Hic enim scit se super omnes delinquere, qui ex terræ materia fragilia vasa et sculptilia fingit.

15:14  But all the enemies of thy people that hold them in subjection, are foolish, and unhappy, and proud beyond measure:

15:14  Omnes enim insipientes, et infelices supra modum animæ superbi, sunt inimici populi tui, et imperantes illi :

15:15  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.

15:15  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.

15:16  For man made them: and he that borroweth his own breath, fashioned them. For no man can make a god like to himself.

15:16  Homo enim fecit illos ; et qui spiritum mutuatus est, is finxit illos. Nemo enim sibi similem homo poterit deum fingere.

15:17  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.

15:17  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.

15:18  Moreover, they worship also the vilest creatures: but things without sense, compared to these, are worse than they.

15:18  Sed et animalia miserrima colunt ; insensata enim comparata his, illis sunt deteriora.

15:19  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.

15:19  Sed nec aspectu aliquis ex his animalibus bona potest conspicere : effugerunt autem Dei laudem et benedictionem ejus.

Chapter 16

16:1  For these things, and by the like things to these, they were worthily punished, and were destroyed by a multitude of beasts.

16:1  Propter hæc et per his similia passi sunt digne tormenta, et per multitudinem bestiarum exterminati sunt.

16:2  Instead of which punishment, dealing well with thy people, thou gavest them their desire of delicious food, of a new taste, preparing for them quails for their meat:

16:2  Pro quibus tormentis bene disposuisti populum tuum, quibus dedisti concupiscentiam delectamenti sui novum saporem, escam parans eis ortygometram :

16:3  To the end, that they indeed desiring food, by means of those things that were shewn and sent among them, might loath even that which was necessary to satisfy their desire. But these, after suffering want for a short time, tasted a new meat.

16:3  ut illi quidem, concupiscentes escam propter ea quæ illis ostensa et missa sunt, etiam a necessaria concupiscentia averterentur. Hi autem in brevi inopes facti, novam gustaverunt escam.

16:4  For it was requisite that inevitable destruction should come upon them that exercised tyranny: but to these it should only be shewn how their enemies were destroyed.

16:4  Oportebat enim illis sine excusatione quidem supervenire interitum exercentibus tyrannidem ; his autem tantum ostendere quemadmodum inimici eorum exterminabantur.

16:5  For when the fierce rage of beasts came upon these, they were destroyed by the bitings of crooked serpents.

16:5  Etenim cum illis supervenit sæva bestiarum ira, morsibus perversorum colubrorum exterminabantur.

16:6  But thy wrath endured not for ever, but they were troubled for a short time for their correction, having a sign of salvation, to put them in remembrance of the commandment of thy law.

16:6  Sed non in perpetuum ira tua permansit, sed ad correptionem in brevi turbati sunt, signum habentes salutis ad commemorationem mandati legis tuæ.

16:7  For he that turned to it, was not healed by that which he saw, but by thee, the Saviour of all.

16:7  Qui enim conversus est, non per hoc quod videbat sanabatur, sed per te, omnium salvatorem.

16:8  And in this thou didst shew to our enemies, that thou art he who deliverest from all evil.

16:8  In hoc autem ostendisti inimicis nostris quia tu es qui liberas ab omni malo.

16:9  For the bitings of locusts, and of flies, killed them, and there was found no remedy for their life: because they were worthy to be destroyed by such things.

16:9  Illos enim locustarum et muscarum occiderunt morsus, et non est inventa sanitas animæ illorum, quia digni erant ab hujuscemodi exterminari.

16:10  But not even the teeth of venomous serpents overcame thy children: for thy mercy came and healed them.

16:10  Filios autem tuos nec draconum venenatorum vicerunt dentes : misericordia enim tua adveniens sanabat illos.

16:11  For they were examined for the remembrance of thy words, and were quickly healed, lest falling into deep forgetfulness, they might not be able to use thy help.

16:11  In memoria enim sermonum tuorum examinabantur, et velociter salvabantur : ne in altam incidentes oblivionem non possent tuo uti adjutorio.

16:12  For it was neither herb, nor mollifying plaster, that healed them, but thy word, O Lord, which healeth all things.

16:12  Etenim neque herba, neque malagma sanavit eos : sed tuus, Domine, sermo, qui sanat omnia.

16:13  For it is thou, O Lord, that hast power of life and death, and leadest down to the gates of death, and bringest back again:

16:13  Tu es enim, Domine, qui vitæ et mortis habes potestatem, et deducis ad portas mortis, et reducis.

16:14  A man indeed killeth through malice, and when the spirit is gone forth, it shall not return, neither shall he call back the soul that is received:

16:14  Homo autem occidit quidem per malitiam ; et cum exierit spiritus, non revertetur, nec revocabit animam quæ recepta est.

16:15  But it is impossible to escape thy hand:

16:15  Sed tuam manum effugere impossibile est.

16:16  For the wicked that denied to know thee, were scourged by the strength of thy arm, being persecuted by strange waters, and hail, and rain, and consumed by fire.

16:16  Negantes enim te nosse impii, per fortitudinem brachii tui flagellati sunt : novis aquis, et grandinibus, et pluviis persecutionem passi, et per ignem consumpti.

16:17  And which was wonderful, in water, which extinguisheth all things, the fire had more force: for the world fighteth for the just.

16:17  Quod enim mirabile erat, in aqua, quæ omnia extinguit, plus ignis valebat : vindex est enim orbis justorum.

16:18  For at one time the fire was mitigated, that the beasts which were sent against the wicked might not be burnt, but that they might see, and perceive that they were persecuted by the judgment of God.

16:18  Quodam enim tempore mansuetabatur ignis, ne comburerentur quæ ad impios missa erant animalia, sed ut ipsi videntes scirent quoniam Dei judicio patiuntur persecutionem.

16:19  And at another time the fire, above its own power, burnt in the midst of water, to destroy the fruits of a wicked land.

16:19  Et quodam tempore in aqua supra virtutem ignis exardescebat undique, ut iniquæ terræ nationem exterminaret.

16:20  Instead of which things, thou didst feed thy people with the food of angels, and gavest them bread from heaven, prepared without labour; having in it all that is delicious, and the sweetness of every taste.

16:20  Pro quibus angelorum esca nutrivisti populum tuum, et paratum panem de cælo præstitisti illis sine labore, omne delectamentum in se habentem, et omnis saporis suavitatem.

16:21  For thy sustenance shewed thy sweetness to thy children, and serving every man's will, it was turned to what every man liked.

16:21  Substantia enim tua dulcedinem tuam, quam in filios habes, ostendebat ; et deserviens uniuscujusque voluntati, ad quod quisque volebat convertebatur.

16:22  But snow and ice endured the force of fire, and melted not: that they might know that the fire, burning in the hail, and flashing in the rain, destroyed the fruits of the enemies.

16:22  Nix autem et glacies sustinebant vim ignis, et non tabescebant : ut scirent quoniam fructus inimicorum exterminabat ignis ardens in grandine et pluvia coruscans ;

16:23  But this same again, that the just might be nourished, did even forget its own strength.

16:23  hic autem iterum ut nutrirentur justi, etiam suæ virtutis oblitus est.

16:24  For the creature serving thee, the Creator, is made fierce against the unjust for their punishment: and abateth its strength for the benefit of them that trust in thee.

16:24  Creatura enim tibi factori deserviens, exardescit in tormentum adversus injustos, et lenior fit ad benefaciendum pro his qui in te confidunt.

16:25  Therefore even then it was transformed into all things, and was obedient to thy grace, that nourisheth all, according to the will of them that desired it of thee:

16:25  Propter hoc et tunc in omnia transfigurata, omnium nutrici gratiæ tuæ deserviebat, ad voluntatem eorum qui a te desiderabant :

16:26  That thy children, O Lord, whom thou lovedst, might know that it is not the growing of fruits that nourisheth men, but thy word preserveth them that believe in thee.

16:26  ut scirent filii tui quos dilexisti, Domine, quoniam non nativitatis fructus pascunt homines, sed sermo tuus hos qui in te crediderint conservat.

16:27  For that which could not be destroyed by fire, being warmed with a little sunbeam, presently melted away:

16:27  Quod enim ab igne non poterat exterminari, statim ab exiguo radio solis calefactum tabescebat :

16:28  That it might be known to all, that we ought to prevent the sun to bless thee, and adore thee at the dawning of the light.

16:28  ut notum omnibus esset quoniam oportet prævenire solem ad benedictionem tuam, et ad ortum lucis te adorare.

16:29  For the hope of the unthankful shall melt away as the winter's ice, and shall run off as unprofitable water.

16:29  Ingrati enim spes tamquam hibernalis glacies tabescet, et disperiet tamquam aqua supervacua.

Chapter 17

17:1  For thy judgments, O Lord, are great, and thy words cannot be expressed: therefore undisciplined souls have erred.

17:1  Magna sunt enim judicia tua, Domine, et inenarrabilia verba tua : propter hoc indisciplinatæ animæ erraverunt.

17:2  For while the wicked thought to be able to have dominion over the holy nation, they themselves being fettered with the bonds of darkness, and a long night, shut up in their houses, lay there exiled from the eternal providence.

17:2  Dum enim persuasum habent iniqui posse dominari nationi sanctæ, vinculis tenebrarum et longæ noctis compediti, inclusi sub tectis, fugitivi perpetuæ providentiæ jacuerunt.

17:3  And while they thought to lie hid in their obscure sins, they were scattered under a dark veil of forgetfullness, being horribly afraid, and troubled with exceeding great astonishment.

17:3  Et dum putant se latere in obscuris peccatis, tenebroso oblivionis velamento dispersi sunt, paventes horrende, et cum admiratione nimia perturbati.

17:4  For neither did the den that held them, keep them from fear: for noises coming down troubled them, and sad visions appearing to them, affrighted them.

17:4  Neque enim quæ continebat illos spelunca sine timore custodiebat, quoniam sonitus descendens perturbabat illos, et personæ tristes illis apparentes pavorem illis præstabant.

17:5  And no power of fire could give them light, neither could the bright flames of the stars enlighten that horrible night.

17:5  Et ignis quidem nulla vis poterat illis lumen præbere, nec siderum limpidæ flammæ illuminare poterant illam noctem horrendam.

17:6  But there appeared to them a sudden fire, very dreadful: and being struck with the fear of that face, which was not seen, they thought the things which they saw to be worse:

17:6  Apparebat autem illis subitaneus ignis, timore plenus ; et timore perculsi illius quæ non videbatur faciei, æstimabant deteriora esse quæ videbantur.

17:7  And the delusions of their magic art were put down, and their boasting of wisdom was reproachfully rebuked.

17:7  Et magicæ artis appositi erant derisus, et sapientiæ gloriæ correptio cum contumelia.

17:8  For they who promised to drive away fears and troubles from a sick soul, were sick themselves of a fear worthy to be laughed at.

17:8  Illi enim qui promittebant timores et perturbationes expellere se ab anima languente, hi cum derisu pleni timore languebant.

17:9  For though no terrible thing disturbed them: yet being scared with the passing by of beasts, and hissing of serpents, they died for fear and denying that they saw the air, which could by no means be avoided.

17:9  Nam etsi nihil illos ex monstris perturbabat, transitu animalium et serpentium sibilatione commoti, tremebundi peribant, et aërem quem nulla ratione quis effugere posset, negantes se videre.

17:10  For whereas wickedness is fearful, it beareth witness of its condemnation: for a troubled conscience always forecasteth grievous things.

17:10  Cum sit enim timida nequitia, dat testimonium condemnationis : semper enim præsumit sæva, perturbata conscientia :

17:11  For fear is nothing else but a yielding up of the succours from thought.

17:11  nihil enim est timor nisi proditio cogitationis auxiliorum.

17:12  And while there is less expectation from within, the greater doth it count the ignorance of that cause which bringeth the torment.

17:12  Et dum ab intus minor est exspectatio, majorem computat inscientiam ejus causæ, de qua tormentum præstat.

17:13  But they that during that night, in which nothing could be done, and which came upon them from the lowest and deepest hell, slept the same sleep,

17:13  Illi autem qui impotentem vere noctem, et ab infimis et ab altissimis inferis supervenientem, eumdem somnum dormientes,

17:14  Were sometimes molested with the fear of monsters, sometimes fainted away, their soul failing them: for a sudden and unlooked for fear was come upon them.

17:14  aliquando monstrorum exagitabantur timore, aliquando animæ deficiebant traductione : subitaneus enim illis et insperatus timor supervenerat.

17:15  Moreover, if any of them had fallen down, he was kept shut up in prison without irons.

17:15  Deinde si quisquam ex illis decidisset, custodiebatur in carcere sine ferro reclusus.

17:16  For if any one were a husbandman, or a shepherd, or a labourer in the field, and was suddenly overtaken, he endured a necessity from which he could not fly.

17:16  Si enim rusticus quis erat, aut pastor, aut agri laborum operarius præoccupatus esset, ineffugibilem sustinebat necessitatem ;

17:17  For they were all bound together with one chain of darkness. Whether it were a whistling wind, or the melodious voice of birds, among the spreading branches of trees, or a fall of water running down with violence,

17:17  una enim catena tenebrarum omnes erant colligati. Sive spiritus sibilans, aut inter spissos arborum ramos avium sonus suavis, aut vis aquæ decurrentis nimium,

17:18  Or the mighty noise of stones tumbling down, or the running that could not be seen of beasts playing together, or the roaring voice of wild beasts, or a rebounding echo from the highest mountains: these things made them to swoon for fear.

17:18  aut sonus validus præcipitatarum petrarum, aut ludentium animalium cursus invisus, aut mugientium valida bestiarum vox, aut resonans de altissimis montibus echo : deficientes faciebant illos præ timore.

17:19  For the whole world was enlightened, with a clear light, and none were hindered in their labours.

17:19  Omnis enim orbis terrarum limpido illuminabatur lumine, et non impeditis operibus continebatur.

17:20  But over them only was spread a heavy night, an image of that darkness which was to come upon them. But they were to themselves more grievous than the darkness.

17:20  Solis autem illis superposita erat gravis nox, imago tenebrarum quæ superventura illis erat : ipsi ergo sibi erant graviores tenebris.

Chapter 18

18:1  But thy saints had a very great light, and they heard their voice indeed, but did not see their shape. And because they also did not suffer the same things, they glorified thee:

18:1  Sanctis autem tuis maxima erat lux, et horum quidem vocem audiebant, sed figuram non videbant. Et quia non et ipsi eadem passi erant, magnificabant te ;

18:2  And they that before had been wronged, gave thanks, because they were not hurt now: and asked this gift, that there might be a difference.

18:2  et qui ante læsi erant, quia non lædebantur, gratias agebant, et ut esset differentia, donum petebant.

18:3  Therefore they received a burning pillar of fire for a guide of the way which they knew not, and thou gavest them a harmless sun of a good entertainment.

18:3  Propter quod ignis ardentem columnam ducem habuerunt ignotæ viæ, et solem sine læsura boni hospitii præstitisti.

18:4  The others indeed were worthy to be deprived of light, and imprisoned in darkness, who kept thy children shut up, by whom the pure light of the law was to be given to the world.

18:4  Digni quidem illi carere luce, et pati carcerem tenebrarum, qui inclusos custodiebant filios tuos, per quos incipiebat incorruptum legis lumen sæculo dari.

18:5  And whereas they thought to kill the babes of the just: one child being cast forth, and saved to reprove them, thou tookest away a multitude of their children, and destroyedst them altogether in a mighty water.

18:5  Cum cogitarent justorum occidere infantes, et uno exposito filio et liberato, in traductionem illorum, multitudinem filiorum abstulisti, et pariter illos perdidisti in aqua valida.

18:6  For that night was known before by our fathers, that assuredly knowing what oaths they had trusted to, they might be of better courage.

18:6  Illa enim nox ante cognita est a patribus nostris, ut vere scientes quibus juramentis crediderunt, animæquiores essent.

18:7  So thy people received the salvation of the just, and destruction of the unjust.

18:7  Suscepta est autem a populo tuo sanitas quidem justorum, injustorum autem exterminatio.

18:8  For as thou didst punish the adversaries so thou didst also encourage and glorify us.

18:8  Sicut enim læsisti adversarios, sic et nos provocans magnificasti.

18:9  For the just children of good men were offering sacrifice secretly, and they unanimously ordered a law of justice: that the just should receive both good and evil alike, singing now the praises of the fathers.

18:9  Absconse enim sacrificabant justi pueri bonorum, et justitiæ legem in concordia disposuerunt ; similiter et bona et mala recepturos justos, patrum jam decantantes laudes.

18:10  But on the other side there sounded an ill according cry of the enemies, and a lamentable mourning was heard for the children that were bewailed.

18:10  Resonabat autem inconveniens inimicorum vox, et flebilis audiebatur planctus ploratorum infantium.

18:11  And the servant suffered the same punishment as the master, and a common man suffered in like manner as the king.

18:11  Simili autem pœna servus cum domino afflictus est, et popularis homo regi similia passus.

18:12  So all alike had innumerable dead, with one kind of death. Neither were the living sufficient to bury them: for in one moment the noblest offspring of them was destroyed.

18:12  Similiter ergo omnes, uno nomine mortis, mortuos habebant innumerabiles : nec enim ad sepeliendum vivi sufficiebant, quoniam uno momento quæ erat præclarior natio illorum exterminata est.

18:13  For whereas they would not believe any thing before by reason of the enchantments, then first upon the destruction of the firstborn, they acknowledged the people to be of God.

18:13  De omnibus enim non credentes, propter veneficia ; tunc vero primum cum fuit exterminium primogenitorum, spoponderunt populum Dei esse.

18:14  For while all things were in quiet silence, and the night was in the midst of her course,

18:14  Cum enim quietum silentium contineret omnia, et nox in suo cursu medium iter haberet,

18:15  Thy Almighty word leaped down from heaven from thy royal throne, as a fierce conqueror into the midst of the land of destruction,

18:15  omnipotens sermo tuus de cælo, a regalibus sedibus, durus debellator in mediam exterminii terram prosilivit,

18:16  With a sharp sword carrying thy unfeigned commandment, and he stood and filled all things with death, and standing on the earth, reached even to heaven.

18:16  gladius acutus insimulatum imperium tuum portans : et stans, replevit omnia morte, et usque ad cælum attingebat stans in terra.

18:17  Then suddenly visions of evil dreams troubled them, and fears unlooked for came upon them.

18:17  Tunc continuo visus somniorum malorum turbaverunt illos, et timores supervenerunt insperati.

18:18  And one thrown here, another there, half dead, shewed the cause of his death.

18:18  Et alius alibi projectus semivivus, propter quam moriebatur causam demonstrabat mortis.

18:19  For the visions that troubled them foreshewed these things, lest they should perish, and not know why they suffered these evils.

18:19  Visiones enim quæ illos turbaverunt hæc præmonebant, ne inscii quare mala patiebantur perirent.

18:20  But the just also were afterwards touched by an assault of death, and there was a disturbance of the multitude in the wilderness: but thy wrath did not long continue;

18:20  Tetigit autem tunc et justos tentatio mortis, et commotio in eremo facta est multitudinis : sed non diu permansit ira tua.

18:21  For a blameless man made haste to pry for the people, bringing forth the shield of his ministry, prayer, and by incense making supplication, withstood the wrath, and put an end to the calamity, shewing that he was thy servant.

18:21  Prosperans enim homo sine querela deprecari pro populis, proferens servitutis suæ scutum, orationem et per incensum deprecationem allegans, restitit iræ, et finem imposuit necessitati, ostendens quoniam tuus est famulus.

18:22  And he overcame the disturbance, not by strength of body nor with force of arms, but with a word he subdued him that punished them, alleging the oath and covenant made with the fathers.

18:22  Vicit autem turbas non in virtute corporis, nec armaturæ potentia : sed verbo illum qui se vexabat subjecit, juramenta parentum et testamentum commemorans.

18:23  For when they were now fallen down dead by heaps one upon another, he stood between and stayed the assault, and cut off the way to the living.

18:23  Cum enim jam acervatim cecidissent super alterutrum mortui, interstitit, et amputavit impetum, et divisit illam quæ ad vivos ducebat viam.

18:24  For in the priestly robe which he wore, was the whole world: and in the four rows of the stones, the glory of the fathers was graven, and thy majesty was written upon the diadem of his head.

18:24  In veste enim poderis quam habebat, totus erat orbis terrarum ; et parentum magnalia in quatuor ordinibus lapidum erant sculpta, et magnificentia tua in diademate capitis illius sculpta erat.

18:25  And to these the destroyer gave place, and was afraid of them: for the proof only of wrath was enough.

18:25  His autem cessit qui exterminabat, et hæc extimuit : erat enim sola tentatio iræ sufficiens.

Chapter 19

19:1  But as to the wicked, even to the end there came upon them wrath without mercy. For he knew before also what they would do:

19:1  Impiis autem usque in novissimum sine misericordia ira supervenit. Præsciebat enim et futura illorum :

19:2  For when they had given them leave to depart and had sent them away with great care, they repented and pursued after them.

19:2  quoniam cum ipsi permisissent ut se educerent, et cum magna sollicitudine præmisissent illos, consequebantur illos, pœnitentia acti.

19:3  For whilst they were yet mourning, and lamenting at the graves of the dead, they took up another foolish device: and pursued them as fugitives whom they had pressed to be gone:

19:3  Adhuc enim inter manus habentes luctum, et deplorantes ad monumenta mortuorum, aliam sibi assumpserunt cogitationem inscientiæ, et quos rogantes projecerant, hos tamquam fugitivos persequebantur.

19:4  For a necessity, of which they were worthy, brought them to this end: and they lost the remembrance of those things which had happened, that their punishment might fill up what was wanting to their torments:

19:4  Ducebat enim illos ad hunc finem digna necessitas ; et horum quæ acciderant commemorationem amittebant, ut quæ deerant tormentis repleret punitio :

19:5  And that thy people might wonderfully pass through, but they might find a new death.

19:5  et populus quidem tuus mirabiliter transiret, illi autem novam mortem invenirent.

19:6  For every creature, according to its kind was fashioned again as from the beginning, obeying thy commandments, that thy children might be kept without hurt.

19:6  Omnis enim creatura ad suum genus ab initio refigurabatur, deserviens tuis præceptis, ut pueri tui custodirentur illæsi.

19:7  For a cloud overshadowed their camps and where water was before, dry land appeared, and in the Red Sea a way without hindrance, and out of the great deep a springing field:

19:7  Nam nubes castra eorum obumbrabat, et ex aqua quæ ante erat, terra arida apparuit, et in mari Rubro via sine impedimento, et campus germinans de profundo nimio :

19:8  Through which all the nation passed which was protected with thy hand, seeing thy miracles and wonders.

19:8  per quem omnis natio transivit quæ tegebatur tua manu, videntes tua mirabilia et monstra.

19:9  For they fed on their food like horses, and they skipped like lambs, praising thee, O Lord, who hadst delivered them.

19:9  Tamquam enim equi depaverunt escam, et tamquam agni exsultaverunt, magnificantes te, Domine, qui liberasti illos.

19:10  For they were yet mindful of those things which had been done in the time of their sojourning, how the ground brought forth flies instead of cattle, and how the river cast up a multitude of frogs instead of fishes.

19:10  Memores enim erant adhuc eorum quæ in incolatu illorum facta fuerant : quemadmodum pro natione animalium eduxit terra muscas, et pro piscibus eructavit fluvius multitudinem ranarum.

19:11  And at length they saw a new generation of birds, when being led by their appetite, they asked for delicate meats.

19:11  Novissime autem viderunt novam creaturam avium, cum, adducti concupiscentia, postulaverunt escas epulationis.

19:12  For to satisfy their desire, the quail came up to them from the sea: and punishments came upon the sinners, not without foregoing signs by the force of thunders: for they suffered justly according to their own wickedness.

19:12  In allocutione enim desiderii ascendit illis de mari ortygometra : et vexationes peccatoribus supervenerunt, non sine illis quæ ante facta erant argumentis per vim fulminum : juste enim patiebantur secundum suas nequitias.

19:13  For they exercised a more detestable inhospitality than any: others indeed received not strangers unknown to them, but these brought their guests into bondage that had deserved well of them.

19:13  Etenim detestabiliorem inhospitalitatem instituerunt : alii quidem ignotos non recipiebant advenas ; alii autem bonos hospites in servitutem redigebant.

19:14  And not only so, but in another respect also they were worse: for the others against their will received the strangers.

19:14  Et non solum hæc, sed et alius quidam respectus illorum erat, quoniam inviti recipiebant extraneos.

19:15  But these grievously afflicted them whom they had received with joy, and who lived under the same laws.

19:15  Qui autem cum lætitia receperunt hos qui eisdem usi erant justitiis, sævissimis afflixerunt doloribus.

19:16  But they were struck with blindness: as those others were at the doors of the just man, when they were covered with sudden darkness, and every one sought the passage of his own door.

19:16  Percussi sunt autem cæcitate : sicut illi in foribus justi, cum subitaneis cooperti essent tenebris, unusquisque transitum ostii sui quærebat.

19:17  For while the elements are changed in themselves, as in an instrument the sound of the quality is changed, yet all keep their sound: which may clearly be perceived by the very sight.

19:17  In se enim elementa dum convertuntur, sicut in organo qualitatis sonus immutatur, et omnia suum sonum custodiunt : unde æstimari ex ipso visu certo potest.

19:18  For the things of the land were turned into things of the water: and the things that before swam in the water passed upon the land.

19:18  Agrestia enim in aquatica convertebantur, et quæcumque erant natantia, in terram transibant.

19:19  The fire had power in water above its own virtue, and the water forgot its quenching nature.

19:19  Ignis in aqua valebat supra suam virtutem, et aqua extinguentis naturæ obliviscebatur.

19:20  On the other side, the flames wasted not the flesh of corruptible animals walking therein, neither did they melt that good food, which was apt to melt as ice. For in all things thou didst magnify thy people, O Lord, and didst honour them, and didst not despise them, but didst assist them at all times, and in every place.

19:20  Flammæ e contrario corruptibilium animalium non vexaverunt carnes coambulantium, nec dissolvebant illam, quæ facile dissolvebatur sicut glacies, bonam escam. In omnibus enim magnificasti populum tuum, Domine, et honorasti, et non despexisti, in omni tempore et in omni loco assistens eis.