Douay-Rheims Bible + Latin Vulgate
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The vain reasonings of the wicked: their persecuting the just, especially the Son of God.

[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:
Dixerunt enim cogitantes apud se non recte : Exiguum et cum taedio est tempus vitae nostrae, et non est refrigerium in fine hominis, et non est qui agnitus sit reversus ab inferis.

[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,
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 :

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

[4] And our name in time shall be forgotten, and no man shall have any remembrance of our works.
Et nomen nostrum oblivionem accipiet per tempus, et nemo memoriam habebit operum nostrorum.

[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.
Umbrae enim transitus est tempus nostrum, et non est reversio finis nostri : quoniam consignata est, et nemo revertitur.

[6] Come therefore, and let us enjoy the good things that are present, and let us speedily use the creatures as in youth.
Venite ergo, et fruamur bonis quae sunt, et utamur creatura tamquam in juventute celeriter.

[7] Let us fill ourselves with costly wine, and ointments: and let not the flower of the time pass by us.
Vino pretioso et unguentis nos impleamus, et non praetereat nos flos temporis.

[8] Let us crown ourselves with roses, before they be withered: let no meadow escape our riot.
Coronemus nos rosis antequam marcescant; nullum pratum sit quod non pertranseat luxuria nostra :

[9] Let none of us go without his part in luxury: let us everywhere leave tokens of joy: for this is our portion, and this our lot.
nemo nostrum exsors sit luxuriae nostrae. Ubique relinquamus signa laetitiae, quoniam haec est pars nostra, et haec est sors.

[10] Let us oppress the poor just man, and not spare the widow, nor honour the ancient grey hairs of the aged.
Opprimamus pauperem justum, et non parcamus viduae, nec veterani revereamur canos multi temporis,

[11] But let our strength be the law of justice: for that which is feeble, is found to be nothing worth.
sit autem fortitudo nostra lex justitiae; quod enim infirmum est inutile invenitur.

[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.
Circumveniamus ergo justum, quoniam inutilis est nobis, et contrarius est operibus nostris, et improperat nobis peccata legis, et diffamat in nos peccata disciplinae nostrae.

[13] He boasteth that he hath the knowledge of God, and calleth himself the son of God.
Promittit se scientiam Dei habere, et filium Dei se nominat.

[14] He is become a censurer of our thoughts.
Factus est nobis in traductionem cogitationum nostrarum.

[15] He is grievous unto us, even to behold: for his life is not like other men's, and his ways are very different.
Gravis est nobis etiam ad videndum, quoniam dissimilis est aliis vita illius, et immutatae sunt viae ejus.

[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.
Tamquam nugaces aestimati sumus ab illo, et abstinet se a viis nostris tamquam ab immunditiis, et praefert novissima justorum, et gloriatur patrem se habere Deum.

[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.
Videamus ergo si sermones illius veri sint, et tentemus quae ventura sunt illi, et sciemus quae erunt novissima illius.

[18] For if he be the true son of God, he will defend him, and will deliver him from the hands of his enemies.
Si enim est verus filius Dei, suscipiet illum, et liberabit eum de manibus contrariorum.

[19] Let us examine him by outrages and tortures, that we may know his meekness and try his patience.
Contumelia et tormento interrogemus eum, ut sciamus reverentiam ejus, et probemus patientiam illius.

[20] Let us condemn him to a most shameful death: for there shall be respect had unto him by his words.
Morte turpissima condemnemus eum; erit enim ei respectus ex sermonibus illius.

[21] These things they thought, and were deceived: for their own malice blinded them.
Haec cogitaverunt, et erraverunt : excaecavit enim illos malitia eorum.

[22] And they knew not the secrets of God, nor hoped for the wages of justice, nor esteemed the honour of holy souls.
Et nescierunt sacramenta Dei; neque mercedem speraverunt justitiae, nec judicaverunt honorem animarum sanctarum.

[23] For God created man incorruptible, and to the image of his own likeness he made him.
Quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suae fecit illum.

[24] But by the envy of the devil, death came into the world:
Invidia autem diaboli mors introivit in orbem terrarum :

[25] And they follow him that are of his side.
imitantur autem illum qui sunt ex parte illius.

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