Sabiduría · Vulgata Clementina
Sabiduría 12 Vulgata Clementina
Sabiduría no está en RV1909.
VUL Vulgata Clementina
RV1909 Reina-Valera 1909
WEB World English Bible (clásica, con deuterocanónicos)
1 [O quam bonus et suavis est, Domine, spiritus tuus in omnibus !
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1 For your incorruptible spirit is in all things.
2 Ideoque eos qui exerrant partibus corripis, et de quibus peccant admones et alloqueris, ut relicta malitia credant in te, Domine.]
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2 Therefore you convict little by little those who fall from the right way, and, putting them in remembrance by the things wherein they sin, you admonish them, that escaping from their wickedness they may believe in you, O Lord.
3 [Illos enim antiquos inhabitatores terræ sanctæ tuæ, quos exhorruisti,
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3 For truly the old inhabitants of your holy land,
4 quoniam odibilia opera tibi faciebant per medicamina et sacrificia injusta,
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4 hating them because they practiced detestable works of enchantments and unholy rites—
5 et filiorum suorum necatores sine misericordia, et comestores viscerum hominum, et devoratores sanguinis a medio sacramento tuo,
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5 merciless slaughters of children and sacrificial banquets of men’s flesh and of blood—
6 et auctores parentes animarum inauxiliatarum, perdere voluisti per manus parentum nostrorum:
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6 allies in an impious fellowship, and murderers of their own helpless babes, it was your counsel to destroy by the hands of our fathers;
7 ut dignam perciperent peregrinationem puerorum Dei, quæ tibi omnium carior est terra.
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7 that the land which in your sight is most precious of all might receive a worthy colony of God’s servants.
8 Sed et his tamquam hominibus pepercisti, et misisti antecessores exercitus tui vespas, ut illos paulatim exterminarent.
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8 Nevertheless you even spared these as men, and you sent hornets as forerunners of your army, to cause them to perish little by little.
9 Non quia impotens eras in bello subjicere impios justis, aut bestiis sævis, aut verbo duro simul exterminare:
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9 Not that you were unable to subdue the ungodly under the hand of the righteous in battle, or by terrible beasts or by a stern word to make away with them at once,
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.
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10 but judging them little by little you gave them a chance to repent, not being ignorant that their nature by birth was evil, their wickedness inborn, and that their manner of thought would never be changed.
11 Semen enim erat maledictum ab initio; nec timens aliquem, veniam dabas peccatis illorum.
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11 For they were a cursed seed from the beginning. It wasn’t through fear of any that you left them unpunished for their sins.
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?
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12 For who will say, “What have you done?” Or “Who will withstand your judgment?” Who will accuse you for the perishing of nations which you caused? Or who will come and stand before you as an avenger for unrighteous men?
13 Non enim est alius deus quam tu, cui cura est de omnibus, ut ostendas quoniam non injuste judicas judicium.
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13 For there isn’t any God beside you that cares for all, that you might show that you didn’t judge unrighteously.
14 Neque rex, neque tyrannus in conspectu tuo inquirent de his quos perdidisti.
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14 No king or prince will be able to confront you about those whom you have punished.
15 Cum ergo sis justus, juste omnia disponis; ipsum quoque qui non debet puniri, condemnare, exterum æstimas a tua virtute.
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15 But being righteous, you rule all things righteously, deeming it a thing alien from your power to condemn one who doesn’t deserve to be punished.
16 Virtus enim tua justitiæ initium est, et ob hoc quod Dominus es, omnibus te parcere facis.
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16 For your strength is the source of righteousness, and your sovereignty over all makes you to forbear all.
17 Virtutem enim ostendis tu, qui non crederis esse in virtute consummatus, et horum qui te nesciunt audaciam traducis.
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17 For when men don’t believe that you are perfect in power, you show your strength, and in dealing with those who think this, you confuse their boldness.
18 Tu autem dominator virtutis, cum tranquillitate judicas, et cum magna reverentia disponis nos: subest enim tibi, cum volueris posse.]
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18 But you, being sovereign in strength, judge in gentleness, and with great forbearance you govern us; for the power is yours whenever you desire it.
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.
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19 But you taught your people by such works as these, how the righteous must be kind. You made your sons to have good hope, because you give repentance when men have sinned.
20 Si enim inimicos servorum tuorum, et debitos morti, cum tanta cruciasti attentione, dans tempus et locum per quæ possent mutari a malitia:
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20 For if on those who were enemies of your servants and deserving of death, you took vengeance with so great deliberation and indulgence, giving them times and opportunities when they might escape from their wickedness,
21 cum quanta diligentia judicasti filios tuos, quorum parentibus juramenta et conventiones dedisti bonarum promissionum !
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21 with how great care you judged your sons, to whose fathers you gave oaths and covenants of good promises!
22 Cum ergo das nobis disciplinam, inimicos nostros multipliciter flagellas, ut bonitatem tuam cogitemus judicantes, et cum de nobis judicatur, speremus misericordiam tuam.
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22 Therefore while you chasten us, you scourge our enemies ten thousand times more, to the intent that we may ponder your goodness when we judge, and when we are judged may look for mercy.
23 Unde et illis qui in vita sua insensate et injuste vixerunt, per hæc quæ coluerunt dedisti summa tormenta.
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23 Therefore also the unrighteous that lived in a life of folly, you tormented through their own abominations.
24 Etenim in erroris via diutius erraverunt, deos æstimantes hæc quæ in animalibus sunt supervacua, infantium insensatorum more viventes.
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24 For truly they went astray very far in the ways of error, Taking as gods those animals which even among their enemies were held in dishonor, deceived like foolish babes.
25 Propter hoc tamquam pueris insensatis judicium in derisum dedisti.
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25 Therefore, as to unreasoning children, you sent your judgment to mock them.
26 Qui autem ludibriis et increpationibus non sunt correcti, dignum Dei judicium experti sunt.
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26 But those who would not be admonished by mild correction will experience the deserved judgment of God.
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.]
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27 For through the sufferings they were indignant of, being punished in these creatures which they supposed to be gods, they saw and recognized as the true God him whom they previously refused to know. Therefore also the result of extreme condemnation came upon them.
Lo que dijeron los Padres
Pasajes de los Padres de la Iglesia que comentan o citan este capítulo, tal como aparecen en la edición de Schaff (traducciones inglesas del siglo XIX, de dominio público). Los textos están en inglés.
Cómo se eligieron
«Comentario» es el comienzo de una homilía o exposición sobre este capítulo (homilías de san Juan Crisóstomo; tratados, sermones y comentarios a los Salmos de san Agustín). «Cita» es una frase en la que las notas de la propia edición identifican la cita de un versículo de este capítulo; solo se conserva si el texto coincide con el versículo. Solo se usan obras de autoría segura. Los Salmos siguen la numeración hebrea (Agustín usa la de los Setenta: su Salmo 50 es aquí el 51).
For that is to be observed and remembered which is written in the Wisdom of Solomon, "But Thou, Lord of power, judgest with tranquillity, and with great favour orderest us." The "wrath" of God then is an emotion which is produced in the soul which knoweth the law of God, when it sees this same law transgressed by the sinner.
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 8 (1888)
… read of also in Wisdom, whence it is written, "Therefore unto them, as to children without the use of reason, Thou didst give a judgment to mock them; But they that have not been corrected by this judgment have felt a judgment worthy of God." Whoso then are not corrected by this hidden judgment of God, shall most worthily be …
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 8 (1888)