The Sacred Bible:  The Wisdom of Solomon

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[Liber Sapientiæ 1]
[The Book of Wisdom 1]

{1:1} Diligite iustitiam, qui iudicatis terram. Sentite de Domino in bonitate, et in simplicitate cordis quærite illum:
{1:1} Love justice, you who judge the land. Think of the Lord in goodness and seek him in simplicity of heart.

~ Diligite can also mean choose, terram means land, whereas orbis terram would mean earth, or, literally, the circle of lands.

{1:2} quoniam invenitur ab his, qui non tentant illum: apparet autem eis, qui fidem habent in illum:
{1:2} For he is found by those who do not test him, yet he reveals himself to those who have faith in him.

{1:3} perversæ enim cogitationes separant a Deo: probata autem virtus corripit insipientes.
{1:3} For perverse thoughts separate from God. But his virtue, when it is tested, corrects the foolish.

~ Virtus can refer to either power or virtue; when used about God it should be understood to mean both, for in God virtue is power and power is virtue. God is one.

{1:4} Quoniam in malevolam animam non introibit sapientia, nec habitabit in corpore subdito peccatis.
{1:4} For wisdom will not enter into a malicious soul, nor dwell in a body subdued by sin.

{1:5} Spiritus enim sanctus disciplinæ effugiet fictum, et auferet se a cogitationibus, quæ sunt sine intellectu, et corripietur a superveniente iniquitate.
{1:5} For the holy spirit of instruction will flee from falsehood, and he will withdraw himself from thoughts that are without understanding, and he will not be reached when iniquity overcomes.

~ Disciplinae can mean discipline or instruction or teaching or training, or perhaps all those things put together.

{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 eius auditor.
{1:6} For the spirit of wisdom is benevolent, and will not release the evil speaker from his talk, because God is a witness of his temperament, and a true examiner of his heart, and an auditor of his words.

~ Literally, the text refers to kidneys, heart, and tongue. The reader will understand that the meaning of heart in this context is something like inner most being. Likewise, the word tongue is used metaphorically to refer to words or speaking. The kidneys, in ancient times, also had a metaphorical meaning, which refers to temperament. On the positive side, kidneys are a metaphor for patience and self-restraint. On the negative side, it refers to losing one’s temper and to temperament in general as a point of vulnerability.

{1:7} Quoniam spiritus Domini replevit orbem terrarum: et hoc, quod continet omnia, scientiam habet vocis.
{1:7} For the spirit of the Lord has filled the world, and he who contains all things, retains knowledge of every voice.

{1:8} Propter hoc qui loquitur iniqua, non potest latere, nec præteriet illum corripiens iudicium.
{1:8} Therefore, he who speaks unjust things cannot escape notice, nor will the chastising judgment pass him by.

{1:9} In cogitationibus enim impii interrogatio erit: sermonum autem illius auditio ad Deum veniet, ad correptionem iniquitatum illius.
{1:9} For inquiry will be made into the thoughts of the impious, his conversation also will reach the hearing of God, to the chastising of his iniquities.

{1:10} Quoniam auris zeli audit omnia, et tumultus murmurationum non abscondetur.
{1:10} For the zealous ear hears all things, and the disturbance of complaining will not be hidden.

{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.
{1:11} Therefore, keep yourselves from complaining, which benefits nothing, and refrain your tongue from slander, because secret conversation will not pass into nothingness, and the mouth that lies kills the soul.

{1:12} Nolite zelare mortem in errore vitæ vestræ, neque acquiratis perditionem in operibus manuum vestrarum.
{1:12} Do not court death by the error of your life, nor procure your destruction by the works of your hands,

{1:13} Quoniam Deus mortem non fecit, nec lætatur in perditione vivorum.
{1:13} because God did not make death, nor does he rejoice in the loss of the living.

{1:14} Creavit enim, ut essent omnia: et sanabiles fecit nationes orbis terrarium: et non est in illis medicamentum exterminii, nec inferorum regnum in terra.
{1:14} For he created all things that they might exist, and he made the nations of the world curable, and there is no medicine of extermination in them, nor a kingdom of hell upon the earth.

~ Sanabiles means curable, but it could also be translated as savable. As in other verses, medicine here has a negative connotation. Inferorum literally means below or the underworld, but it is often used to refer to hell.

{1:15} Iustitia enim perpetua est, et immortalis.
{1:15} For justice is perpetual and immortal.

{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.
{1:16} But the impious, with hands and words, have called death to them, and, esteeming it a friend, they have fallen away and have made a covenant with death, because they deserved to take part in it.

~ Latin uses many different pronouns very frequently. Pronouns in Latin have case, gender, and are singular or plural. When translated into English, there are fewer pronouns and fewer forms of each pronoun. Therefore, so that some meaning will not be lost in translation, sometimes the noun the pronoun refers to is used in the English translation. Illam refers to death, continuing the theme of the previous verses.


[Liber Sapientiæ 2]
[The Book of Wisdom 2]

{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:
{2:1} For they have said, reasoning with themselves incorrectly: “Our lifetime is brief and tedious, and there is no relief within the limits of man, and no one is acknowledged to have returned from the dead.

~ Inferis could also be translated as hell or the underworld.

{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:
{2:2} For we are born from nothing, and after this we will be as if we had not been, because the breath in our nostrils is like smoke, and conversation sends out sparks from the stirring of our heart;

{2:3} qua extincta, cinis erit corpus nostrum, et spiritus diffundetur tamquam mollis aer, et transibit vita nostra tamquam vestigium nubis, et sicut nebula dissolvetur quæ fugata est a radiis solis, et a calore illius aggravata:
{2:3} therefore, when it is extinguished, our body will be ashes, and our spirit will be diffused like a soft breeze, and our life will pass away like the wisp of a cloud, just as a mist is dissolved when it is driven away by the rays of the sun and overpowered by its heat.

{2:4} et nomen nostrum oblivionem accipiet per tempus, et nemo memoriam habebit operum nostrorum.
{2:4} And in time our name will surrender to oblivion, and no one will have remembrance of our works.

{2:5} Umbræ enim transitus est tempus nostrum, et non est reversio finis nostri: quoniam consignata est, et nemo revertitur.
{2:5} For our time is like the passing of a shadow, and nothing can reverse our end, for it is signed and sealed, and cannot be returned.

~ Consignata est is here loosely translated as signed and sealed, as in the expression signed, sealed, and delivered. That which is signed, sealed, and delivered cannot be returned.

{2:6} Venite ergo, et fruamur bonis quæ sunt, et utamur creatura tamquam in iuventute celeriter.
{2:6} Therefore, hurry, let us enjoy the good things of the present time, and let us quickly use up passing things, just as in youth.

{2:7} Vino pretioso et unguentis nos impleamus: et non prætereat nos flos temporis.
{2:7} Let us indulge ourselves with costly wine and ointments, and let no flower of youth pass us by.

~ Flos temporis uses flower metaphorically, to refer to human persons, so the translation is flower of youth, rather than flower of time. Here and in the subsequent verses the misuse of sexuality is implied.

{2:8} Coronemus nos rosis antequam marcescant: nullum pratum sit, quod non pertranseat luxuria nostra.
{2:8} Let us surround ourselves with rosebuds before they wither; let no meadow be left untouched by our indulgence.

~ Again, the metaphor of flowers, and also of a meadow, are used to refer to persons who are sexually promiscuous.

{2:9} Nemo nostrum exors sit luxuriæ nostræ: ubique relinquamus signa lætitiæ: quoniam hæc est pars nostra, et hæc est sors.
{2:9} Let no one among us be exempt from our indulgence. Let us leave behind tokens of enjoyment everywhere, for this is our portion, and this is fate.

~ Sors is a word referring to deciding things by casting lots. It can refer to chance, or to fate, or to Divine providence, or to one’s place in life.

{2:10} Opprimamus pauperem iustum, et non parcamus viduæ, nec veterani revereamur canos multi temporis.
{2:10} Let us oppress the poor just man, and not spare the widow, nor respect the aged grey hairs of elders.

~ Canos means grey or grey hairs, but it can also imply the wisdom which comes with age.

{2:11} Sit autem fortitudo nostra lex iustitiæ: quod enim infirmum est, inutile invenitur.
{2:11} But let our strength be the law of justice, for what is weak is found to be useless.

{2:12} Circumveniamus ergo iustum, quoniam inutilis est nobis, et contrarius est operibus nostris, et improperat nobis peccata legis, et diffamat in nos peccata disciplinæ nostræ.
{2:12} Therefore, let us encircle the just, because he is useless to us, and he is against our works, and he reproaches us with our legal offenses, and makes known to us the sins of our way of life.

{2:13} Promittit se scientiam Dei habere, et filium Dei se nominat.
{2:13} He promises that he has the knowledge of God and he calls himself the son of God.

{2:14} Factus est nobis in traductionem cogitationum nostrarum.
{2:14} He was made among us to expose our very thoughts.

~ Traductionem has the meaning of parading someone around in disgrace, that is, of making known someone’s offences. Expose or disgrace usually fit in translation.

{2:15} Gravis est nobis etiam ad videndum, quoniam dissimilis est aliis vita illius, et immutatæ sunt viæ eius.
{2:15} He is grievous for us even to behold, for his life is unlike other men’s lives, and immutable are his ways.

~ These verses refer to Christ, so the use of immutable, a word aptly applied to God, makes a fitting translation.

{2:16} Tamquam nugaces æstimati sumus ab illo, et abstinet se a viis nostris tamquam ab immunditiis, et præfert novissima iustorum, et gloriatur patrem se habere Deum.
{2:16} It is as if we are considered by him to be insignificant, and he abstains from our ways as from filth; he prefers the newly justified, and he glories that he has God for his father.

~ Novissima means, literally, the newest; however, it is used to refer to the newest troops to arrive, who would be at the end of the line of soldiers. Thus, novissima often refers to the last or the end of something. In this case, though, it has both meanings. It means the newest to be justified or to converted or to repent, and it also refers metaphorically to the newest among the just as if they were the newest recruits.

{2:17} Videamus ergo si sermones illius veri sint, et tentemus quæ ventura sunt illi, et sciemus quæ erunt novissima illius.
{2:17} Let us see, then, if his words are true, and let us test what will happen to him, and then we will know what his end will be.

~ And here is an example of novissima used to mean end.

{2:18} Si enim est verus filius Dei, suscipiet illum, et liberabit eum de manibus contrariorum.
{2:18} For if he is the true son of God, he will receive him and deliver him from the hands of his adversaries.

{2:19} Contumelia et tormento interrogemus eum, ut sciamus reverentiam eius, et probemus patientiam illius.
{2:19} Let us examine him with insult and torture, that we may know his reverence and try his patience.

{2:20} Morte turpissima condemnemus eum: erit enim ei respectus ex sermonibus illius.
{2:20} Let us condemn him to a most shameful death, for, according to his own words, God will care for him.”

{2:21} Hæc cogitaverunt, et erraverunt: excæcavit enim illos malitia eorum.
{2:21} These things they thought, and they were mistaken, for their own malice blinded them.

{2:22} Et nescierunt sacramenta Dei, neque mercedem speraverunt iustitiæ, nec iudicaverunt honorem animarum sanctarum.
{2:22} And they were ignorant of the mysteries of God; they neither hoped for the reward of justice, nor judged the value of holy souls.

{2:23} Quoniam Deus creavit hominem inexterminabilem, et ad imaginem similitudinis suæ fecit illum.
{2:23} For God created man to be immortal, and he made him in the image of his own likeness.

{2:24} Invidia autem diaboli mors introivit in orbem terrarum:
{2:24} But by the envy of the devil, death entered the world,

{2:25} imitantur autem illum qui sunt ex parte illius.
{2:25} yet they imitate him, who are from his side.


[Liber Sapientiæ 3]
[The Book of Wisdom 3]

{3:1} Iustorum autem animæ in manu Dei sunt, et non tangent illos tormentum mortis.
{3:1} But the souls of the just are in the hand of God and no torment of death will touch them.

{3:2} Visi sunt oculis insipientium mori: et æstimata est afflictio exitus illorum:
{3:2} In the eyes of the foolish, they seemed to die, and their departure was considered an affliction,

{3:3} et quod a nobis est iter, exterminium: illi autem sunt in pace.
{3:3} and their going away from us, a banishment. Yet they are in peace.

~ Exterminium can mean extermination as in utter destruction, but it can also mean banishment, a more mild term.

{3:4} Et si coram hominibus tormenta passi sunt, spes illorum immortalitate plena est.
{3:4} And though, in the sight of men, they suffered torments, their hope is full of immortality.

{3:5} In paucis vexati, in multis bene disponentur: quoniam Deus tentavit eos, et invenit illos dignos se.
{3:5} Troubled in few things, in many things they will be well compensated, because God has tested them and found them worthy of himself.

~ Bene disponentur means well compensated, or well ordered, or well administered, i.e., they will be well cared for.

{3:6} Tamquam aurum in fornace probavit illos, et quasi holocausti hostiam accepit illos, et in tempore visitationis eorum
{3:6} Like gold in the furnace, he has proved them, and as a holocaust victim, he has received them, and in the time of their visitation

~ Holocaust, in the biblical sense, refers to a sacrifice or offering that is entirely burned up, a burnt offering.

{3:7} fulgebunt, et tamquam scintillæ in arundineto discurrent.
{3:7} they will shine, and they will dash about like sparks among stubble.

~ The Latin text here (3:6-7) has been corrected against the Greek text, according to the appendix of the 1914 Hetzenauer edition of the Vulgate. Instead of saying, “in time they will be respected. The just will shine...” the Greek text has one sentence, “in the time of their visitation, they will shine...” This reading is better, because it explains when and why the just will shine and dash about. It is because, the time of their visitation has arrived, when God visits them to vindicate them over their enemies.

{3:8} Iudicabunt nationes, et dominabuntur populis, et regnabit Dominus illorum in perpetuum.
{3:8} They will judge the nations and they will rule over the people, and their Lord will reign forever.

{3:9} Qui confidunt in illo, intelligent veritatem: et fideles in dilectione acquiescent illi: quoniam donum et pax est electis eius.
{3:9} Those who trust in him, will understand the truth, and those who are faithful in love will rest in him, because grace and peace is for his elect.

{3:10} Impii autem secundum quæ cogitaverunt, correptionem habebunt: qui neglexerunt iustum, et a Domino recesserunt.
{3:10} But the impious will be chastised according to their thoughts, for they have neglected the just and have retreated from the Lord.

{3:11} Sapientiam enim, et disciplinam qui abiicit, infelix est: et vacua est spes illorum, et labores sine fructu, et inutilia opera eorum.
{3:11} For whoever abandons wisdom and instruction is unhappy, and their hope is empty, and their labors without fruit, and their works useless.

{3:12} Mulieres eorum insensatæ sunt, et nequissimi filii eorum: maledicta creatura eorum.
{3:12} Their wives are foolish and their sons are wicked; the things that serve them are accursed.

~ Here the Vulgate text has been amended, taking the beginning of verse 3:13, maledicta creatura eorum, and making it the end of verse 12. This phrase is clearly a continuation of the afflictions upon those who abandon wisdom and on their hope, their labors, their works, their wives, their sons, and their servants. The phrase maledicta creatura eorum could be translated as their creations are accursed, but their works have already been condemned as useless in verse 11. Therefore, servants or, better still, the things that serve them, is the translation.

{3:13} Quoniam felix est sterilis: et incoinquinata, quæ nescivit thorum in delicto, habebit fructum in respectione animarum sanctarum:
{3:13} Therefore, fertile is the barren and undefiled, who has not known transgressions in bed; she will bear fruit by caring for holy souls.

~ This verse begins to explain the contrast between those who abandon wisdom and those who take it to heart. Felix could be translated as happy, but this passage uses the metaphor of bearing fruit repeatedly, so the better translation is fertile. Thus, the unwise do not bear useful fruit, but the wise will bear fruit, even if they are celibate and never bear the fruit of having children.

{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.
{3:14} And fertile is the celibate, who has not wrought iniquity with his hands, nor thought wickedness against God; for to him will be given a special gift of faith and a very welcome place in the temple of the Lord.

~ Spado is best translated as celibate, as the context clearly indicates. The word eunuch is a poor translation.

{3:15} Bonorum enim laborum gloriosus est fructus, et quæ non concidat radix sapientiæ.
{3:15} For the fruit of good labors is glorious and the root of wisdom shall never perish.

{3:16} Filii autem adulterorum in inconsummatione erunt, et ab iniquo thoro semen exterminabitur.
{3:16} But the sons of adulterers will not reach completion, and the offspring of a sinful bed will be banished.

~ The expression “son of...” in Hebrew is often used metaphorically. The “sons of the priests” are priests in training, not necessarily the offspring of the Jewish priests. The expression “son of a year” means a one-year old; “son of perdition” means someone who is lost; “son of death” means someone who has died, or a dead body. In other words, the “son” is the metaphorical offspring of a particular group or concept, regardless of his biological lineage. So the expression “sons of adulterers” could be translated as the sons of adultery, i.e., those who act as if they were the offspring of adultery.

{3:17} Et si quidem longæ vitæ erunt, in nihilum computabuntur, et sine honore erit novissima senectus illorum.
{3:17} And if they live long, they will be counted as nothing, and their last years of old-age will be without honor.

{3:18} Et si celerius defuncti fuerint, non habebunt spem, nec in die agnitionis allocutionem.
{3:18} And if they die quickly, they will have no hope, nor words of comfort on the day of reckoning.

{3:19} Nationis enim iniquæ diræ sunt consummationes.
{3:19} For the iniquities of the people have a dreadful result.


[Liber Sapientiæ 4]
[The Book of Wisdom 4]

{4:1} O quam pulchra est casta generatio cum claritate: immortalis est enim memoria illius: quoniam et apud Deum nota est, et apud homines.
{4:1} O how beautiful is the chaste fruit of purity! For its remembrance is immortal, because it is observed both with God and with men.

~ Christ is the chaste fruit of the pure Virgin Mary. Generatio does not usually translate as fruit, but the metaphor of the previous verses is reasonably continued with this rendering.

{4:2} Cum præsens est, imitantur illam: et desiderant eam cum se eduxerit, et in perpetuum coronata triumphat incoinquinatorum certaminum præmium vincens.
{4:2} When it is present, they imitate it, and they desire it when it has withdrawn itself, and it triumphs crowned forever, winning the reward of undefiled conflicts.

{4:3} Multigena autem impiorum multitudo non erit utilis, et spuria vitulamina non dabunt radices altas, nec stabile firmamentum collocabunt.
{4:3} But the great number of the many different kinds of the impious will not be to their advantage, and spurious seedlings will not be given deep roots, nor will they establish any firm foundation.

{4:4} Et si in ramis in tempore germinaverint, infirmiter posita, a vento commovebuntur, et a nimietate ventorum eradicabuntur.
{4:4} And if they spring forth with branches for a time, yet, being set infirmly, they will be shaken by the wind, and, by the superabundance of the winds, they will be eradicated.

~ They spring forth with branches, in other words, they seem to grow and prosper for a time. Nimietate could be translated as superabundance or greatness or excessiveness.

{4:5} Confringentur enim rami inconsummati, et fructus illorum inutiles, et acerbi ad manducandum, et ad nihilum apti.
{4:5} For the incomplete branches will be broken, and their fruits will be useless, and bitter to eat, and fit for nothing.

{4:6} Ex iniquis enim somnis filii qui nascuntur, testes sunt nequitiæ adversus parentes in interrogatione sua.
{4:6} For all the sons born from iniquity are witnesses of wickedness against their parents at their interrogation.

~ Notice that filii is translated consistently in this version of Scripture as sons, rather than children. The Latin word pueri means children, filii means sons, and filiae means daughters. There are places in Scripture where the text says children, and there are other places where the text says sons. The translation is according to the text.

{4:7} Iustus autem si morte præoccupatus fuerit, in refrigerio erit.
{4:7} But the just, if death seizes him beforehand, will be refreshed.

{4:8} Senectus enim venerabilis est non diuturna, neque annorum numero computata: cani autem sunt sensus hominis,
{4:8} For old age is made venerable, neither by lasting long, nor by counting the number of years; yet understanding is the gray hair of wisdom for men,

~ Cani refers to gray hair, but it is here translated in a looser way, according to the meaning implied by the term and its context, i.e. the gray hair of wisdom.

{4:9} et ætas senectutis vita immaculata.
{4:9} and an immaculate life is a generation of sages.

~ Senectutis refers to the elderly, but the translation considers that wisdom often increases with age. Thus, senectutis could be translated as old sages or merely sages.

{4:10} Placens Deo, factus est dilectus, et vivens inter peccatores translatus est.
{4:10} Pleasing to God, having been made beloved, and living among sinners, he was transformed.

~ This translation fairly literal. It refers to Christ. A looser translation would lose some of the meaning.

{4:11} Raptus est ne malitia mutaret intellectum eius, aut ne fictio deciperet animam illius.
{4:11} He was quickly taken away, for malice could not alter his understanding, nor could deceit beguile his soul.

{4:12} Fascinatio enim nugacitatis obscurat bona, et inconstantia concupiscentiæ transvertit sensum sine malitia.
{4:12} For fascination with entertainment obscures good things, and the unfaithfulness of desire subverts the mind without malice.

{4:13} Consummatus in brevi explevit tempora multa:
{4:13} Completed in a short time, he fulfilled many times.

{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:
{4:14} Truly his soul was pleasing to God. Because of this, he hastened to bring him out of the midst of iniquities, but the people see this and do not understand, nor do they place such things in their hearts:

{4:15} quoniam gratia Dei, et misericordia est in sanctos eius, et respectus in electos illius.
{4:15} that the grace and mercy of God is with his holy ones, and he watches over his elect.

{4:16} Condemnat autem iustus mortuus vivos impios, et iuventus celerius consummata longam vitam iniusti.
{4:16} But the just dead will condemn the impious living, and youth hastily completed results in a long unjust life.

{4:17} Videbunt enim finem sapientis, et non intelligent quid cogitaverit de illo Deus, et quare munierit illum Dominus.
{4:17} For they will see the end of the wise, and will neither understand, nor imagine, that he is of God, and that therefore the Lord has safeguarded him.

{4:18} Videbunt et contemnent eum: illos autem Dominus irridebit.
{4:18} For they will see and despise him, but the Lord will ridicule them.

{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.
{4:19} And after this, they will fall without honor and with contempt among the dead forever. Seeing that they are puffed up and speechless, he will shatter them and will shake them from the foundations all the way to the top, to their utter desolation, and they will grieve and their remembrance will perish.

{4:20} Venient in cogitatione peccatorum suorum timidi, et traducent illos ex adverso iniquitates ipsorum.
{4:20} They will hurry with fear at the understanding of their sins, and their iniquities will bear witness against them.


[Liber Sapientiæ 5]
[The Book of Wisdom 5]

{5:1} Tunc stabunt iusti in magna constantia adversus eos, qui se angustiaverunt, et qui abstulerunt labores eorum.
{5:1} Then the just will stand with great steadfastness against those who have oppressed them and have taken away their labors.

{5:2} Videntes turbabuntur timore horribili, et mirabuntur in subitatione insperatæ salutis,
{5:2} Seeing this, they will be troubled with terrible fear, and they will be amazed at the suddenness of unexpected salvation.

~ The word they refers to those who oppressed the just. The salvation of the just amazes them.

{5:3} dicentes intra se, pœnitentiam agentes, et præ angustia spiritus gementes. Hi sunt, quos habuimus aliquando in derisum, et in similitudinem improperii.
{5:3} Driven toward regret, and through the anguish of their groaning spirit, they will say within themselves: “These are the ones whom we held for some time in derision and in mocking reproach.

{5:4} Nos insensati vitam illorum æstimabamus insaniam, et finem illorum sine honore:
{5:4} We foolish considered their life to be madness, and their end to be without honor.

{5:5} ecce quomodo computati sunt inter filios Dei, et inter sanctos sors illorum est.
{5:5} How is it that they are counted among the sons of God, and their place is among the holy?

{5:6} Ergo erravimus a via veritatis, et iustitiæ lumen non luxit nobis, et Sol intelligentiæ non est ortus nobis.
{5:6} Therefore, we have strayed from the way of truth, and the light of justice has not shined on us, and the sun of understanding has not risen on us.

{5:7} Lassati sumus in via iniquitatis et perditionis, et ambulavimus vias difficiles, viam autem Domini ignoravimus.
{5:7} We exhausted ourselves in the way of iniquity and perdition, and have walked a difficult way, while ignoring the way of the Lord.

{5:8} Quid nobis profuit superbia? aut divitiarum iactantia quid contulit nobis?
{5:8} How has arrogance benefited us? Or what has exalting in riches brought us?

{5:9} Transierunt omnia illa tamquam umbra, et tamquam nuncius percurrens,
{5:9} All those things have passed away like a shadow, and like a messenger traveling quickly by;

{5:10} et tamquam navis, quæ pertransit fluctuantem aquam: cuius, cum præterierit, non est vestigium invenire, neque semitam carinæ illius in fluctibus:
{5:10} and like a ship passing over the waves of water, when it has gone by, its trace cannot be found, nor can the pathway of its keel in the waves;

{5:11} aut tamquam avis, quæ transvolat in aere, cuius nullum invenitur argumentum itineris, sed tantum sonitus alarum verberans levem ventum: et scindens per vim itineris aerem: commotis alis transvolavit, et post hoc nullum signum invenitur itineris illius:
{5:11} or, like a bird flying through the air, there is no evidence of her journey to be found, but there is hardly a sound as the beating of her wings lifts up the air and, by the force of her journey, divides the air she has flown across, which was disturbed by her wings, and afterwards there is no sign of her journey to be found;

{5:12} aut tamquam sagitta emissa in locum destinatum, divisus aer continuo in se reclusus est, ut ignoretur transitus illius:
{5:12} or, like an arrow shot at a selected mark, the air continues to be divided and to be brought together again, so that its passing is unknown.

{5:13} sic et nos nati continuo desivimus esse: et virtutis quidem nullum signum valuimus ostendere: in malignitate autem nostra consumpti sumus.
{5:13} And in like manner we, having been born, continuously cease to exist, and indeed, we depart with no sign of virtue to show, but we are consumed in our malice.”

{5:14} Talia dixerunt in inferno hi, qui peccaverunt:
{5:14} Such things those who sinned said in hell.

{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.
{5:15} For the hope of the impious is like feathers, which are blown away by the wind, and like a thin foam, which is dispersed by a storm, and like smoke, which is scattered by the wind, and like the memory of a guest who passes by one day.

{5:16} Iusti autem in perpetuum vivent, et apud Dominum est merces eorum, et cogitatio illorum apud Altissimum.
{5:16} But the just will live forever, and their reward is with the Lord, and the thought of them is with the Most High.

{5:17} Ideo accipient regnum decoris, et diadema speciei de manu Domini: quoniam dextera sua teget eos, et brachio sancto suo defendet illos.
{5:17} Therefore, they will receive a beautiful kingdom and a crown of splendor from the hand of the Lord, for with his right hand he will cover them, and with his holy arm he will defend them.

{5:18} Accipiet armaturam zelus illius, et armabit creaturam ad ultionem inimicorum.
{5:18} And his zeal will take up arms, and he will equip his servants for retribution on their enemies.

{5:19} Induet pro thorace iustitiam, et accipiet pro galea iudicium certum.
{5:19} He will put on justice as a breastplate, and he will grasp sure judgment as a helmet.

{5:20} Sumet scutum inexpugnabile æquitatem:
{5:20} He will select fairness as an invincible shield.

{5:21} acuet autem duram iram in lanceam, et pugnabit cum illo orbis terrarum contra insensatos.
{5:21} Yet he will sharpen his severe wrath into a spear, and he will fight with those of the world against the irrational.

{5:22} Ibunt directe emissiones fulgurum, et tamquam a bene curvato arcu nubium exterminabuntur, et ad certum locum insilient.
{5:22} Shafts of lightning will hurl forth accurately, and, as if from a well-curved bow of clouds, they will be expelled and will fly to the determined mark.

{5:23} Et a petrosa ira plenæ mittentur grandines, excandescet in illos aqua maris, et flumina concurrent duriter.
{5:23} And hail will be cast like stones full of anger, and the water of the sea will rise up against them, and the rivers will charge forth harshly.

~ The metaphorical phrase “stones full of anger” probably refers to stones used during ancient warfare, thrown by hand or by slingshot.

{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.
{5:24} The spirit of virtue will stand firm against them and like a whirlwind will divide them, and he will lead all the world of iniquity into a wasteland, and malice will overthrow the seats of power.

~ Here again the word virtutis can mean power or virtue, or, to some extent, both.


[Liber Sapientiæ 6]
[The Book of Wisdom 6]

{6:1} Melior est sapientia quam vires: et vir prudens quam fortis.
{6:1} Wisdom is better than power, and a prudent man is better than a powerful one.

{6:2} Audite ergo reges, et intelligite, discite iudices finium terræ.
{6:2} Therefore, hear, O kings, and understand; learn, you judges of the ends of the earth.

~ Throughout this book, reges, which does mean kings, could be understood more loosely as any type of ruler or leader at any level. The same is true for the term judges; it could be applied to anyone with a position of judgment or authority, in various circumstances.

{6:3} Præbete aures vos, qui continetis multitudines, et placetis vobis in turbis nationum:
{6:3} Listen closely, you who hold the attention of the crowds, and who please yourselves by disturbing the nations.

~ The entertainment industry holds the attention of the crowds, and the news media please themselves by disturbing the nations. An understanding of present-day circumstances informs the translation, so that the meaning of the text remains fresh and relevant.

{6:4} quoniam data est a Domino potestas vobis, et virtus ab Altissimo, qui interrogabit opera vestra, et cogitationes scrutabitur:
{6:4} For power has been given to you from the Lord and strength from the Most High, who will examine your works and scrutinize your thoughts.

{6:5} quoniam cum essetis ministri regni illius, non recte iudicastis nec custodistis legem iustitiæ, neque secundum voluntatem Dei ambulastis.
{6:5} For, when you were ministers of his kingdom, you did not judge correctly, nor keep the law of justice, nor walk according to the will of God.

{6:6} Horrende et cito aparebit vobis: quoniam iudicium durissimum his, qui præsunt, fiet.
{6:6} Horribly and quickly he will appear to you, because he will make a severe judgment for those who are in charge.

{6:7} Exiguo enim conceditur misericordia: potentes autem potenter tormenta patientur.
{6:7} For, to the little, great mercy is granted, but the powerful will endure powerful torment.

{6:8} Non enim subtrahet personam cuiusquam Deus, nec verebitur magnitudinem cuiusquam: quoniam pusillum et magnum ipse fecit, et æqualiter cura est illi de omnibus.
{6:8} For the Lord will not exempt anyone’s character, nor will he stand in awe of anyone’s greatness, because he himself made the little and the great, and he is equally concerned for everyone.

{6:9} Fortioribus autem fortior instat cruciatio.
{6:9} But a powerful torture pursues the powerful.

{6:10} Ad vos ergo reges sunt hi sermones mei, ut discatis sapientiam, et non excidatis.
{6:10} Therefore, O kings, these, my words, are for you, so that you may learn wisdom and not perish.

{6:11} Qui enim custodierint iusta iuste, iustificabuntur: et qui didicerint ista, invenient quid respondeant.
{6:11} For those who have justly preserved justice will be justified, and those who have learned these things will find what to answer.

{6:12} Concupiscite ergo sermones meos, diligite illos, et habebitis disciplinam.
{6:12} Therefore, desire my words, love them, and you will have instruction.

~ Again, diligite can be translated as choose or as love.

{6:13} Clara est, et quæ numquam marcescit sapientia, et facile videtur ab his qui diligunt eam, et invenitur ab his qui quærunt illam.
{6:13} Wisdom is pure and never fades away, and is easily seen by those who love her and found by those who seek her.

{6:14} Præoccupat qui se concupiscunt, ut illis se prior ostendat.
{6:14} She anticipates those who desire her, so that she first reveals herself to them.

{6:15} Qui de luce vigilaverit ad illam, non laborabit: assidentem enim illam foribus suis inveniet.
{6:15} Whoever awakens early to seek her, will not labor, for he will find her sitting at his door.

{6:16} Cogitare ergo de illa sensus est consummatus: et qui vigilaverit propter illam, cito securus erit.
{6:16} Therefore, by thinking about her, understanding is perfected, and whoever remains watchful for her, will quickly be secure.

{6:17} Quoniam dignos se ipsa circuit quærens, et in viis ostendit se illis hilariter, et in omni providentia occurrit illis.
{6:17} For she goes about seeking such as are worthy of her, and she reveals herself to them cheerfully in the ways, and meets them with all foresight.

{6:18} Initium enim illius verissima est disciplinæ concupiscentia.
{6:18} For the very true beginning of her is the desire for instruction.

{6:19} Cura ergo disciplinæ, dilectio est: et dilectio, custodia legum illius est: custoditio autem legum, consummatio incorruptionis est:
{6:19} Therefore, the zeal for instruction is love, and love is the keeping of her laws, and the keeping of her laws is the perfection of incorruptibility,

{6:20} incorruptio autem facit esse proximum Deo.
{6:20} while incorruptibility makes us near to God.

{6:21} Concupiscentia itaque sapientiæ deducit ad regnum perpetuum.
{6:21} And so, the desire for wisdom leads to an everlasting kingdom.

{6:22} Si ergo delectamini sedibus, et sceptris o reges populi, diligite sapientiam, ut in perpetuum regnetis.
{6:22} If, therefore, your delight is in thrones and scepters, O kings of the people, love wisdom, so that you may reign forever;

~ Sedibus literally means seats, but the context is seats of power. A seat of power could be any role or office of leadership or authority, not only the role of a king or head of state.

{6:23} Diligite lumen sapientiæ omnes qui præestis populis.
{6:23} love the light of wisdom, all you who lead the peoples.

~ Or, choose the light of wisdom....

{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:
{6:24} But what wisdom is, and how she was made, I will report, and I will not hide the mysteries of God from you, but I will investigate her from the beginning of her birth, and I will place the knowledge of her in the light, and will not pass over the truth.

{6:25} neque cum invidia tabescente iter habebo: quoniam talis homo non erit particeps sapientiæ.
{6:25} Neither will I hold to the path that dwindles away with envy, because such a man will not partake in wisdom.

{6:26} Multitudo autem sapientium sanitas est orbis terrarum: et rex sapiens stabilimentum populi est.
{6:26} For the proliferation of the wise is sanity for the world, and a wise king is the mainstay of the people.

{6:27} Ergo accipite disciplinam per sermones meos, et proderit vobis.
{6:27} Therefore, receive instruction by my words, and it will benefit you.


[Liber Sapientiæ 7]
[The Book of Wisdom 7]

{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,
{7:1} Certainly, I myself am also a mortal man, like everyone, and the offspring of this earth, which was made beforehand; and in my mother’s womb I was fashioned with care,

{7:2} decem mensium tempore coagulatus sum in sanguine, ex semine hominis, et delectamento somni conveniente.
{7:2} within the time of ten months, made of blood, from the seed of man and the delight of sleeping together.

~ The Jewish way of counting time would count any fraction of a month as a whole month, so if a woman conceived in January and gave birth nine months later in October, this would be counted as ten months. Therefore, the translation is “within the time of ten months.” Also, the present-day expression “sleeping together” is apparently very old expression, as seen in the phrase somni conveniente.

{7:3} Et ego natus accepi communem aerem, et in similiter factam decidi terram, et primam vocem similem omnibus emisi plorans.
{7:3} And when I was born, I drew in the common air, and in similar fashion, I fell upon the earth, and the first voice I uttered, like everyone, was crying.

{7:4} In involumentis nutritus sum, et curis magnis.
{7:4} I was nursed in swaddling clothes and with great care.

{7:5} Nemo enim ex regibus aliud habuit nativitatis initium.
{7:5} For none of the kings had any other beginning of birth.

{7:6} Unus ergo introitus est omnibus ad vitam, et similis exitus.
{7:6} Therefore, there is only one entrance for everyone into life, and the same in leaving.

{7:7} Propter hoc optavi, et datus est mihi sensus: et invocavi, et venit in me spiritus sapientiæ:
{7:7} Because of this, I chose, and understanding was given to me; and I prayed, and the spirit of wisdom came to me;

{7:8} et præposui illam regnis et sedibus, et divitias nihil esse duxi in comparatione illius.
{7:8} and I placed her before kingdoms and thrones, and I considered riches nothing in comparison with her.

{7:9} Nec comparavi illi lapidem pretiosum: quoniam omne aurum in comparatione illius, arena est exigua, et tamquam lutum æstimabitur argentum in conspectu illius.
{7:9} Neither did I compare to her a precious stone, for all gold in comparison with her is like a little sand, and silver, in view of her, will be valued as if dirt.

{7:10} Super salutem et speciem dilexi illam, et proposui pro luce habere illam: quoniam inextinguibile est lumen illius.
{7:10} I loved her above health and beauty, and I placed having her before light, for her light is unfailing.

{7:11} Venerunt autem mihi omnia bona pariter cum illa, et innumerabilis honestas per manus illius,
{7:11} Yet all good things came to me together with her, and innumerable honors by her hand;

{7:12} et lætatus sum in omnibus: quoniam antecedebat me ista sapientia, et ignorabam quoniam horum omnium mater est.
{7:12} and I rejoiced in all these, because this wisdom went before me, although I did not know that she is the mother of them all.

~ Or, “because wisdom went before these things...”

{7:13} Quam sine fictione didici, et sine invidia communico, et honestatem illius non abscondo.
{7:13} This I have learned without falsehood and communicate without envy, and her integrity I do not hide.

{7:14} Infinitus enim thesaurus est hominibus: quo qui usi sunt, participes facti sunt amicitiæ Dei, propter disciplinæ dona commendati.
{7:14} Indeed, she is an infinite treasure chest for men, and those who make use of it, become partakers in the friendship of God, because they are recommended by the gifts of instruction.

~ Thesaurus (Latin) means treasure chest; a thesaurus (English) is a treasure chest of words.

{7:15} Mihi autem dedit Deus dicere ex sententia, et præsumere digna horum, quæ mihi dantur: quoniam ipse sapientiæ dux est, et sapientium emendator:
{7:15} Yet God has given to me to speak my mind, and to conceive thoughts worthy of those things that are given to me, because he is the leader of wisdom and the repairer of understanding.

{7:16} in manu enim illius et nos, et sermones nostri, et omnis sapientia, et operum scientia et disciplina.
{7:16} For in his hand are both we, and our words, and all wisdom, and the works of science, and instruction.

{7:17} Ipse enim dedit mihi horum, quæ sunt, scientiam veram: ut sciam dispositionem orbis terrarum, et virtutes elementorum,
{7:17} For he has given me true knowledge of these things which exist: so as to know the orderly arrangement of the world, and the powers of the elements,

{7:18} initium, et consummationem, et medietatem temporum, vicissitudinum permutationes, et commutationes temporum,
{7:18} the beginning and the end and the midpoint of the seasons, the characteristics of changing things, and the divisions of time,

~ Or, the changes of changing things.

{7:19} anni cursus, et stellarum dispositiones,
{7:19} the courses of the years, and the orderly arrangement of the stars,

{7:20} naturas animalium, et iras bestiarum, vim ventorum, et cogitationes hominum, differentias virgultorum, et virtutes radicum,
{7:20} the natures of animals, and the rage of wild beasts, the force of winds, and the reasonings of men, the diversities of plants, and the benefits of roots,

~ The benefits of roots is a reference to ancient medicines.

{7:21} et quæcumque sunt absconsa et improvisa, didici: omnium enim artifex docuit me sapientia.
{7:21} and all such things as are hidden and unexpected, I have learned; for wisdom, the artisan of all things, taught me.

~ Wisdom is not merely a worker or a craftsman, but an artisan.

{7:22} Est enim in illa spiritus intelligentiæ, sanctus, unicus, multiplex, subtilis, disertus, mobilis, incoinquinatus, certus, suavis, amans, bonum, acutus, quem nihil vetat benefaciens,
{7:22} For in her is the spirit of understanding: holy, singular, manifold, subtle, perceptive, lively, chaste, reliable, gracious, loving, good, astute, who forbids nothing beneficial,

~ Ancient Latin had no punctuation, no spaces between words, and no difference between capital and small letters. So, does the text say: “gracious, loving good, astute, which nothing hinders, beneficial,” (as some have it), or does it say: “gracious, loving, good, astute, who forbids nothing beneficial,” (as this version has it)? Later editors added the commas, which make all the difference. But, since the text is first a series of one-word descriptors of wisdom, the comma between amans and bonum makes more sense, translated as “loving, good” rather than “loving good,” although both are obviously true of wisdom. On the other hand, “who forbids nothing” does not fit wisdom, for wisdom does forbid what is evil, what is vain, what is harmful, what is useless, etc. Therefore, the translation is “who forbids nothing beneficial.” Some translations have rendered “quem nihil vetat” as “irresistible,” i.e. “which nothing forbids, beneficial,” but this seems a less likely meaning of the text.

{7:23} humanus, benignus, stabilis, certus, securus, omnem habens virtutem, omnia prospiciens, et qui capiat omnes spiritus: intelligibilis, mundus, subtilis.
{7:23} humane, kind, steadfast, trustworthy, secure, having all virtue, watching for all things and grasping all things with a pure and most delicate understanding of spirit.

~ More literally, “grasping all things with a spirit: understanding, pure, delicate.”

{7:24} Omnibus enim mobilibus mobilior est sapientia: attingit autem ubique propter suam munditiam.
{7:24} For wisdom is more active than all active things, yet she reaches everywhere because of her purity.

{7:25} Vapor est enim virtutis Dei, et emanatio quædam est claritatis omnipotentis Dei sincera: et ideo nihil inquinatum in eam incurrit.
{7:25} For she is a breath of the virtue of God and a genuine emanation from the purity of the almighty God, and therefore nothing unclean can invade her.

{7:26} Candor est enim lucis æternæ, et speculum sine macula Dei maiestatis, et imago bonitatis illius.
{7:26} Indeed, she is the brightness of eternal light, and the unspotted mirror of the majesty of God, and the image of his goodness.

{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.
{7:27} And though she is one, she can do all things; and, unchanging in herself, she renews all things, and throughout the nations she conveys herself to holy souls, establishing them as friends and prophets of God.

{7:28} Neminem enim diligit Deus, nisi eum, qui cum sapientia inhabitat.
{7:28} For God loves none but those who dwell with wisdom.

{7:29} Est enim hæc speciosior sole, et super omnem dispositionem stellarum, luci comparata invenitur prior.
{7:29} For she is more spectacular than the sun, and above the array of all the stars; compared with the light, she is found to be before it.

~ Before it in the sense of being better than it, and before it in that wisdom predates even light itself.

{7:30} Illi enim succedit nox, sapientiam autem non vincit malitia.
{7:30} Indeed, after her comes night, but wisdom will not be overcome by malice.


[Liber Sapientiæ 8]
[The Book of Wisdom 8]

{8:1} Attingit ergo a fine usque ad finem fortiter, et disponit omnia suaviter.
{8:1} Thus, she reaches mightily from one end all the way to the other, and she orders all things sweetly.

{8:2} Hanc amavi, et exquisivi a iuventute mea, et quæsivi sponsam mihi eam assumere, et amator factus sum formæ illius.
{8:2} I have loved her and searched for her from my youth, and have asked to take her to me as my spouse, and I became a lover of her form.

{8:3} Generositatem illius glorificat, contubernium habens Dei: sed et omnium Dominus dilexit illam.
{8:3} She glorifies her lineage by having companionship with God; yes and of all things, the Lord loves her.

{8:4} Doctrix enim est disciplinæ Dei, et electrix operum illius.
{8:4} For she teaches the teaching of God and is the chooser of his works.

{8:5} Et si divitiæ appetuntur in vita, quid sapientia locupletius, quae operatur omnia?
{8:5} And if riches are longed for in life, what is richer than wisdom, which is being served in all things?

~ Having many servants was, in ancient times, an indication of wealth and success.

{8:6} Si autem sensus operatur: quis horum, quæ sunt, magis quam illa est artifex?
{8:6} But if the mind is to be served, who, of all that exists, is a greater artisan than she?

~ Sensus could refer to the mind or to reason or to feeling.

{8:7} Et si iustitiam quis diligit: labores huius magnas habent virtutes: sobrietatem enim, et prudentiam docet, et iustitiam, et virtutem, quibus utilius nihil est in vita hominibus.
{8:7} And if anyone loves justice, her labors hold great virtues; for she teaches temperance and prudence, justice and virtue, and nothing is more useful in human life.

~ Utilus is made comparative by the addition of the letter “i” making the word utilius, and giving the meaning “more useful.”

{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.
{8:8} And if one desires a multitude of knowledge, she knows the past and forecasts the future; she knows the subtleties of conversation and the response to arguments; she understands the signs and portents, before the events take place, events both of the present time and of future ages.

~ The latter part of this verse is somewhat loosely translated. It could also be translated: “... she understands the signs and unnatural portents, before they take place, both events of the present and future generations.” The phrase “before they take place” refers to the events, not the signs and portents. Monstra refers to unnatural things or events.

{8:9} Proposui ergo hanc adducere mihi ad convivendum: sciens quoniam mecum communicabit de bonis, et erit allocutio cogitationis et tædii mei.
{8:9} Therefore, I resolved to take her to me to live together, knowing that she will be a good counselor and will console my thoughts and my weariness.

{8:10} Habebo propter hanc claritatem ad turbas, et honorem apud seniores iuvenis:
{8:10} Because of her, I have clarity in the midst of confusion, and honor among the elders in my youth;

{8:11} et acutus inveniar in iudicio, et in conspectu potentium admirabilis ero, et facies principum mirabuntur me:
{8:11} and I will be found to be astute in judgment, and will be admired in the sight of the mighty, and the faces of leaders will wonder at me.

{8:12} tacentem me sustinebunt, et loquentem me respicient, et sermocinante me plura, manus ori suo imponent.
{8:12} When I am silent, they will wait for me; when I speak, they will respect me; and when I talk for too long, they will put their hands on their mouths.

{8:13} Præterea habebo per hanc immortalitatem: et memoriam æternam his, qui post me futuri sunt, relinquam.
{8:13} Thus, by means of her, I will have immortality, and I will bequeath an everlasting memorial to those who come after me.

{8:14} Disponam populos: et nationes mihi erunt subditæ.
{8:14} I will set the peoples in order, and nations will be subject to me.

{8:15} Timebunt me audientes reges horrendi: in multitudine videbor bonus, et in bello fortis.
{8:15} Hearing me, terrible kings will be afraid; to the multitude, I will be seen as good and valiant in war.

{8:16} Intrans in domum meam, conquiescam cum illa: non enim habet amaritudinem conversatio illius, nec tædium convictus illius, sed lætitiam et gaudium.
{8:16} When I go into my house, I will repose myself with her, for her conversation has no bitterness, nor her company any tediousness, but only joy and gladness.

{8:17} Hæc cogitans apud me, et commemorans in corde meo: quoniam immortalitas est in cognatione sapientiæ,
{8:17} Thinking these things within myself, and recalling in my heart that immortality is the intention of wisdom,

{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.
{8:18} and that in her friendship is good enjoyment, and in the works of her hands are honors without flaw, and in debate with her is understanding, and glory in sharing conversation with her; I went about seeking, so that I might take her to myself.

{8:19} Puer autem eram ingeniosus, et sortitus sum animam bonam.
{8:19} For I was an ingenious boy and had been dealt a good soul.

~ Or, an ingenious child, but one meaning of the text is that Solomon is talking about his pursuit of wisdom, hence, “an ingenious boy.” Sortitus refers to a metaphorical casting of the lots, in other words luck or good fortune in what he received. Dealt is a good modern English near-equivalent in this context, for casting of lots.

{8:20} Et cum essem magis bonus, veni ad corpus incoinquinatum.
{8:20} Even more so, being good, I came to have an undefiled body.

~ Or, a chaste body, as in the following verse.

{8:21} Et ut scivi quoniam aliter non possem esse continens, nisi Deus det, et hoc ipsum erat sapientiæ, scire cuius esset hoc donum: adii Dominum, et deprecatus sum illum, et dixi ex totis præcordiis meis.
{8:21} And since I know that it is not possible to be chaste except as a gift from God, and that it is a point of wisdom to know whose gift it is, I approached the Lord, and I besought him, and I said with my whole heart:


[Liber Sapientiæ 9]
[The Book of Wisdom 9]

{9:1} Deus patrum meorum, et Domine misericordiæ, qui fecisti omnia verbo tuo,
{9:1} “God of my fathers and Lord of mercy, who has made all things with your word,

{9:2} et sapientia tua constituisti hominem, ut dominaretur creaturæ, quæ a te facta est,
{9:2} and by your wisdom has established man to have dominion over the creatures which have been made by you,

~ Here hominem is used to refer to mankind, but it should still be translated as “man” because it is, in fact, the word for man, hominem.

{9:3} ut disponat orbem terrarum in æquitate et iustitia, et in directione cordis iudicium iudicet:
{9:3} so that he would order the world in equity and justice, and execute judgment with an upright heart,

{9:4} da mihi sedium tuarum assistricem sapientiam, et noli me reprobare a pueris tuis:
{9:4} give me wisdom, the handmaiden at your throne, and be unwilling to reject me from among your children,

~ Assistricem is an interesting and rare word in Latin. It means female attendant. The word assisto in Latin refers to someone who stands nearby, with more of a meaning of attending or waiting on someone greater (in this case, God), rather than a meaning of assistant, in the modern sense. Handmaiden works well as a translation because it is feminine, indicates serving or waiting upon someone who is in much higher position, and as handmaiden, rather than handmaid, it implies virginity. The assistricem is wisdom, but the Virgin Mary is in some ways also referred to here, since she is the seat of wisdom.

{9:5} quoniam servus tuus sum ego, et filius ancillæ tuæ, homo infirmus, et exigui temporis, et minor ad intellectum iudicii et legum.
{9:5} because I am your servant, and the son of your handmaid, a weak man, and short-lived, with limited understanding of judgment and laws.

{9:6} Nam et si quis erit consummatus inter filios hominum, si ab illo abfuerit sapientia tua, in nihilum computabitur.
{9:6} And if someone were perfect among the sons of men, yet if your wisdom was taken away from him, he would be counted as nothing.

{9:7} Tu elegisti me regem populo tuo, et iudicem filiorum tuorum et filiarum:
{9:7} You have chosen me to be a king of your people, and a judge of your sons and daughters.

~ Note that, in this case, the text does say sons and daughters, filiorum et filiarum. In cases where filiorum occurs by itself, a translation of ‘sons and daughters’ is not justified by the text. If it says “sons” in Latin then it should also say “sons” in English.

{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:
{9:8} And you called me to construct a temple on your holy mount, and, in the city of your dwelling, an altar in the likeness of your holy tabernacle, which you have prepared from the beginning.

{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.
{9:9} And with you is wisdom, who is familiar with your works, and who was nearby when you made the world, and who knows what is pleasing to your eyes, and who is guided by your teachings.

{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:
{9:10} Send her out of your holy heavens and from the throne of your majesty, so that she is with me and labors with me, and I will know what is acceptable with you.

{9:11} scit enim illa omnia, et intelligit, et deducet me in operibus meis sobrie, et custodiet me in sua potentia.
{9:11} For she knows and understands all things, and will lead me soberly in my works, and will guard me by her power.

{9:12} Et erunt accepta opera mea, et disponam populum tuum iuste, et ero dignus sedium patris mei.
{9:12} And my works will be acceptable, and I will govern your people justly, and I will be worthy of the throne of my father.

{9:13} Quis enim hominum poterit scire consilium Dei? aut quis poterit cogitare quid velit Deus?
{9:13} For who among men can know the counsel of God? Or who can imagine the will of God?

{9:14} Cogitationes enim mortalium timidæ, et incertæ providentiæ nostræ.
{9:14} For the thoughts of mortals are timid, and our foresight is uncertain.

{9:15} Corpus enim, quod corrumpitur, aggravat animam, et terrena inhabitatio deprimit sensum multa cogitantem.
{9:15} For the corruptible body weighs down the soul, and this earthy dwelling presses many thoughts upon the mind.

{9:16} Et difficile æstimamus quæ in terra sunt: et quæ in prospectu sunt, invenimus cum labore. Quæ autem in cælis sunt quis investigabit?
{9:16} And we assess with difficulty the things that are of earth, and we discover with labor the things that are within our view. So who will search out the things that are in heaven?

{9:17} Sensum autem tuum quis sciet, nisi tu dederis sapientiam, et miseris spiritum sanctum tuum de altissimis:
{9:17} Moreover, who will know your mind, unless you give wisdom and send your holy spirit from on high?

{9:18} et sic correctæ sint semitæ eorum, qui sunt in terris, et quæ tibi placent didicerint homines?
{9:18} And in this way, those who are on earth are corrected in their path, and men learn the things that are pleasing to you.

{9:19} Nam per sapientiam sanati sunt quicumque placuerunt tibi Domine a principio.
{9:19} For by wisdom they are saved, who have pleased you, O Lord, from the beginning.”


[Liber Sapientiæ 10]
[The Book of Wisdom 10]

{10:1} Hæc illum, qui primus formatus est a Deo, patre orbis terrarum, cum solus esset creatus, custodivit,
{10:1} This is he, who was formed first by God, the father of the world, who was alone when created; she preserved him,

~ In this case, the father of the world, patre orbis terrarum, is not God, but Adam, from whose lineage the rest of humanity springs. Adam was alone when he was created, but wisdom was with him.

{10:2} et eduxit illum a delicto suo, et dedit illi virtutem continendi omnia.
{10:2} and led him out of his offense, and gave him the power to maintain all things.

~ Adam’s offense was the Fall from grace.

{10:3} Ab hac ut recessit iniustus in ira sua, per iram homicidii fraterni deperiit.
{10:3} After this, when the unjust man withdrew from her in his anger, he perished through anger by the murder of his brother.

~ This refers to Cain and Abel.

{10:4} Propter quem, cum aqua deleret terram, sanavit iterum sapientia, per contemptibile lignum iustum gubernans.
{10:4} Because of this, when water destroyed the earth, wisdom healed it again, guiding the just by means of contemptible wood.

~ This refers to the flood of Noah and the Ark.

{10:5} Hæc et in consensu nequitiæ cum se nationes contulissent, scivit iustum, et conservavit sine querela Deo, et in filii misericordia fortem custodivit.
{10:5} Moreover, when the nations had conspired together to consent to wickedness, she knew the just, and preserved him without blame before God, and preserved his strength out of mercy for his sons.

{10:6} Hæc iustum a pereuntibus impiis liberavit, fugientem descendente igne in pentapolim:
{10:6} She freed this just man from the destruction of the impious, fleeing descending fire in the Five Cities,

{10:7} quibus in testimonium nequitiæ fumigabunda constat deserta terra, et incerto tempore fructus habentes arbores, et incredulæ animæ memoria stans figmentum salis.
{10:7} which, as a testimony to their wickedness, is a constantly smoking desolate land, and the trees bear fruit at uncertain times, and a figure of salt stands as a monument to an unbelieving soul.

~ This refers to the story of Lot.

{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.
{10:8} For, in disregarding wisdom, they are fallen, not so much in this, that they were ignorant of good, but that they bequeathed to men a memorial of their foolishness, so that, in the things in which they sinned, they were unable to escape notice.

{10:9} Sapientia autem hos, qui se observant, a doloribus liberavit.
{10:9} Yet wisdom has freed from sorrow those who are self-observant.

{10:10} Hæc profugum iræ fratris iustum deduxit per vias rectas, et ostendit illi regnum Dei, et dedit illi scientiam sanctorum: honestavit illum in laboribus, et complevit labores illius.
{10:10} She led the just man, this fugitive of his brother’s wrath, by the right ways, and revealed to him the kingdom of God, and gave him the knowledge of holiness, honored him in his labors, and completed his labors.

{10:11} In fraude circumvenientium illum affuit illi, et honestum fecit illum.
{10:11} In the midst of encircling deceit, she flowed around him and made him honest.

{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.
{10:12} She guarded him from his enemies, and she defended him from seducers, and she gave him a strong conflict so that he might overcome and might know that the power of all things is wisdom.

{10:13} Hæc venditum iustum non dereliquit, sed a peccatoribus liberavit eum: descenditque cum illo in foveam,
{10:13} She did not abandon the just man when he was sold, but freed him from sinners; she went down with him into the pit,

{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.
{10:14} and she did not abandon him in chains, while she brought him the scepter of the kingdom and power against those who oppressed him, and revealed them to be liars who had dishonored him, and gave him everlasting glory.

{10:15} Hæc populum iustum, et semen sine querela liberavit a nationibus, quæ illum deprimebant.
{10:15} She freed this just people and the blameless offspring, from the nations that had oppressed them.

{10:16} Intravit in animam servi Dei, et stetit contra reges horrendos in portentis et signis.
{10:16} She entered the soul of the servant of God and stood against dreadful kings in the midst of portents and signs,

{10:17} Et reddidit iustis mercedem laborum suorum, et deduxit illos in via mirabili: et fuit illis in velamento diei, et in luce stellarum per noctem:
{10:17} and she rendered to the just the wages of their labors, and led them along a wondrous way; and she was to them, like a cover by day, and like the light of the stars by night.

{10:18} transtulit illos per Mare rubrum, et transvexit illos per aquam nimiam.
{10:18} She carried them through the Red Sea, and led them across a great water.

~ This refers to the Israelites being freed from slavery in Egypt.

{10:19} Inimicos autem illorum demersit in mare, et ab altitudine inferorum eduxit illos. Ideo iusti tulerunt spolia impiorum,
{10:19} But their enemies, she submerged in the sea, and from the furthest depths, she drew them up. Therefore, the just carried off the spoils of the impious.

{10:20} et decantaverunt Domine nomen sanctum tuum, et victricem manum tuam laudaverunt pariter:
{10:20} And they chanted to your holy name, Lord, and they together praised your victorious hand,

{10:21} quoniam sapientia aperuit os mutorum, et linguas infantium fecit disertas.
{10:21} because wisdom opened the mouth of the mute, and made the speech of infants eloquent.