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NOVA VULGATA | CATHOLIC PUBLIC DOMAIN |
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1 Iterum alius navigare cogitans et per feros fluctus iter facere incipiens, ligno portante se, fragilius lignum invocat. | 1 Again, another, thinking to sail, and beginning to make his voyage through the raging waves, calls upon a piece of wood more fragile than the wood that carries him. |
2 Illud enim cupiditas acquirendi excogitavit, et artifex sapientia fabricavit. | 2 For this is what desire has contrived to be acquired, and the craftsman has formed its understanding. |
3 Tua autem, Pater, providentia gubernat, quoniam dedisti et in mari viam et inter fluctus semitam firmissimam, | 3 But your providence, O Father, governs, because you have provided for both a way in the sea and a very reliable path among the waves, |
4 ostendens quoniam potens es ex omnibus salvare, etiamsi sine arte aliquis adeat mare. | 4 revealing that you are able to save out of all things, even if someone were to go to sea without skill. |
5 Tu autem vis, ut non sint vacua sapientiae tuae opera, propter hoc etiam et exiguo ligno credunt homines animas suas et, transeuntes fluctus per ratem, liberati sunt. | 5 But, so that the works of your wisdom might not be empty, therefore, men trust their souls even to a little piece of wood, and, crossing over the sea by raft, they are set free. |
6 Sed et ab initio, cum perirent superbi gigantes, spes orbis terrarum ad ratem confugiens, reliquit saeculo semen nativitatis, quae manu tua erat gubernata. | 6 But, from the beginning, when the proud giants were perishing, the hope of the world, fleeing by boat, gave back to future ages a seed of birth, which was governed by your hand. |
7 Benedictum est enim lignum, per quod fit iustitia; | 7 For blessed is the wood through which justice is made. |
8 per manus autem, quod fit, maledictum et ipsum et qui fecit illud, quia ille quidem operatus est, illud autem, cum esset corruptibile, deus cognominatus est. | 8 But, through the hand that makes the idol, both it, and he who made it, is accursed: he, indeed, because it has been served by him, and it, because, though it is fragile, it is called ‘god.’ |
9 Similiter autem odio sunt Deo impius et impietas eius: | 9 But the impious and his impiety are similarly offensive to God. |
10 etenim, quod factum est, cum illo, qui fecit, tormenta patietur. | 10 For that which is made, together with him who made it, will suffer torments. |
11 Propter hoc et in idolis nationum erit visitatio, quoniam in creatura Dei in abominationem facta sunt et in tentationem animabus hominum et in muscipulam pedibus insipientium. | 11 Because of this, and according to the idolatries of the nations, there will be no refuge, for the things created by God have been made into hatred, and into a temptation to the souls of men, and into a snare for the feet of the foolish. |
12 Initium enim fornicationis est exquisitio idolorum, et adinventio illorum corruptio vitae est; | 12 For the beginning of fornication is the search for idols, and from their invention comes corruption of life. |
13 neque enim erant ab initio, neque erunt in perpetuum. | 13 For they neither existed from the beginning, nor will they exist forever. |
14 Supervacuitate enim hominum haec advenerunt in orbem terrarum, et ideo brevis illorum finis est inventus. | 14 For by the great emptiness of men they came into the world, and therefore their end is soon discovered. |
15 Acerbo enim luctu dolens pater, cito sibi rapti filii fecit imaginem et illum, qui tunc homo mortuus fuerat, nunc tamquam deum colere coepit et tradidit subiectis sacra et sacrificia. | 15 For a father, embittered with the suffering of grief, made an image of his son, who had been suddenly taken away from him, and then, he who had died as a man, now begins to be worshiped as if a god, and so rites and sacrifices are established among his servants. |
16 Deinde, interveniente tempore, convalescens iniqua consuetudo tamquam lex custodita est, et tyrannorum imperio colebantur figmenta; | 16 Then, in the course of time, iniquity gains strength within this erroneous custom, so that this error has been observed as if it were a law, and this figment has been worshiped at the command of tyrants. |
17 quos cum in palam homines honorare non possent, propter hoc quod longe essent, e longinquo figura eorum efficta, evidentem imaginem regis, quem honorare volebant, fecerunt, ut illum, qui aberat, tamquam praesentem colerent sua sollicitudine. | 17 And those, whom men could not openly honor because they were far off, a likeness of them was carried from far off, and from it they made a similar image of the king that they wanted to honor, so that, by their solicitude, they might worship he who was absent, just as if he were present. |
18 Ad incrementum autem huius culturae provexit et hos, qui ignorabant, artificis eximia diligentia; | 18 Yet, it passes into their care, and those whom they did not know, they love because of the excellence of the artist. |
19 ille enim volens forsitan placere illi, qui se assumpsit, elaboravit arte sua, ut similitudinem in melius figuraret. | 19 For he, wishing to please the one who hired him, embellished his art, so as to fashion a better likeness. |
20 Multitudo autem hominum abducta per speciem operis eum, qui paulo ante tamquam homo honoratus fuerat, nunc deum aestimaverunt. | 20 But the multitude of men, brought together by the beauty of the work, now considered him to be a god, whom they had formerly honored as a man. |
21 Et haec fuit vitae humanae deceptio, quoniam aut necessitati aut regibus deservientes homines incommunicabile nomen lapidibus et lignis imposuerunt. | 21 And this was the deception of human life: that men, serving either their own inclination or their kings, assigned the unutterable name to stones and wood. |
22 Postea non suffecit errasse eos circa Dei scientiam, sed et in magno viventes inscientiae bello, tot et tam magna mala pacem appellant. | 22 And it was not enough for them to go astray concerning the knowledge of God, but also, while living in a great war of ignorance, they call so many and such great evils ‘peace.’ |
23 Aut enim filios suos sacrificantes aut obscura sacrificia facientes aut insaniae plenas peregrinorum rituum vigilias habentes, | 23 For either they sacrifice their own sons, or they make dark sacrifices, or they hold vigils full of madness, |
24 neque vitam neque nuptias mundas iam custodiunt, sed alius alium per insidias occidit aut adulterans contristat. | 24 so that now they neither protect life, nor preserve a clean marriage, but one kills another through envy, or grieves him by adultery. |
25 Et omnia commixta sunt: sanguis et homicidium, furtum et fictio, corruptio et infidelitas, turbatio et periurium, | 25 And all things are mixed together: blood, murder, theft and fraud, corruption and infidelity, disturbances and perjury, disorder within good things, |
26 tumultus bonorum, gratiarum immemoratio, animarum inquinatio, generis immutatio, nuptiarum inordinatio, moechia et impudicitia. | 26 forgetfulness of God, pollution of souls, alteration of procreation, inconstancy of marriage, unnatural adultery and homosexuality. |
27 Infandorum enim idolorum cultura omnis mali initium et causa est et finis. | 27 For the worship of unspeakable idols is the cause, and the beginning and the end, of all evil. |
28 Aut enim, dum laetantur, insaniunt aut vaticinantur falsa aut vivunt iniuste aut peierant cito. | 28 For they either act with madness while happy, or they insistently speak wild lies, or they live unjustly, or they are quick to commit perjury. |
29 Dum enim confidunt in idolis, quae sine anima sunt, male iurantes noceri se non sperant. | 29 For, while they trust in idols, which are without a soul, vowing evil, they hope not to be harmed themselves. |
30 Utraque autem illis evenient digne, quoniam male censerunt de Deo attendentes idolis et iuraverunt iniuste in dolo contemnentes sanctitatem. | 30 Therefore, from both sides it will fittingly happen, because they have thought evil of God, paying attention to idols, and because they have sworn unjustly, in guile despising justice. |
31 Non enim iuratorum virtus, sed peccantium poena perambulat semper iniustorum praevaricationem. | 31 For swearing is not virtue, but sinning always comes around to a punishment according to the transgression of the unjust. |