Sabiduría · Vulgata Clementina
Sabiduría 8 Vulgata Clementina
1 [Attingit ergo a fine usque ad finem fortiter, et disponit omnia suaviter.]
1 But she reaches from one end to the other with full strength, and orders all things well.
2 [Hanc amavi, et exquisivi a juventute mea, et quæsivi sponsam mihi eam assumere, et amator factus sum formæ illius.
2 I loved her and sought her from my youth. I sought to take her for my bride. I became enamoured by her beauty.
3 Generositatem illius glorificat, contubernium habens Dei; sed et omnium Dominus dilexit illam.
3 She glorifies her noble birth by living with God. The Sovereign Lord of all loves her.
4 Doctrix enim est disciplinæ Dei, et electrix operum illius.
4 For she is initiated into the knowledge of God, and she chooses his works.
5 Et si divitiæ appetuntur in vita, quid sapientia locupletius quæ operatur omnia?
5 But if riches are a desired possession in life, what is richer than wisdom, which makes all things?
6 Si autem sensus operatur, quis horum quæ sunt magis quam illa est artifex?
6 And if understanding is effective, who more than wisdom is an architect of the things that exist?
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.
7 If a man loves righteousness, the fruits of wisdom’s labor are virtues, for she teaches soberness, understanding, righteousness, and courage. There is nothing in life more profitable for people than these.
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 And if anyone longs for wide experience, she knows the things of old, and infers the things to come. She understands subtleties of speeches and interpretations of dark sayings. She foresees signs and wonders, and the issues of seasons and times.
9 Proposui ergo hanc adducere mihi ad convivendum, sciens quoniam mecum communicabit de bonis, et erit allocutio cogitationis et tædii mei.
9 Therefore I determined to take her to live with me, knowing that she is one who would give me good counsel, and encourage me in cares and grief.
10 Habebo propter hanc claritatem ad turbas, et honorem apud seniores juvenis;
10 Because of her, I will have glory among multitudes, and honor in the sight of elders, though I am young.
11 et acutus inveniar in judicio, et in conspectu potentium admirabilis ero, et facies principum mirabuntur me:
11 I will be found keen when I give judgment. I will be admired in the presence of rulers.
12 tacentem me sustinebunt, et loquentem me respicient, et sermocinante me plura, manus ori suo imponent.
12 When I am silent, they will wait for me. When I open my lips, they will heed what I say. If I continue speaking, they will put their hands on their mouths.
13 Præterea habebo per hanc immortalitatem, et memoriam æternam his qui post me futuri sunt relinquam.
13 Because of her, I will have immortality, and leave behind an eternal memory to those who come after me.
14 Disponam populos, et nationes mihi erunt subditæ:
14 I will govern peoples. Nations will be subjected to me.
15 timebunt me audientes reges horrendi. In multitudine videbor bonus, et in bello fortis.
15 Dreaded monarchs will fear me when they hear of me. Among the people, I will show myself to be good, and courageous in war.
16 Intrans in domum meam, conquiescam cum illa: non enim habet amaritudinem conversatio illius, nec tædium convictus illius, sed lætitiam et gaudium.
16 When I come into my house, I will find rest with her. For conversation with her has no bitterness, and living with her has no pain, but gladness and joy.
17 Hæc cogitans apud me et commemorans in corde meo, quoniam immortalitas est in cognatione sapientiæ,
17 When I considered these things in myself, and thought in my heart how immortality is in kinship to wisdom,
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.
18 and in her friendship is good delight, and in the labors of her hands is wealth that doesn’t fail, and understanding is in her companionship, and great renown in having fellowship with her words, I went about seeking how to take her to myself.
19 Puer autem eram ingeniosus, et sortitus sum animam bonam.
19 Now I was a clever child, and received a good soul.
20 Et cum essem magis bonus, veni ad corpus incoinquinatum.
20 Or rather, being good, I came into an undefiled body.
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:]
21 But perceiving that I could not otherwise possess wisdom unless God gave her to me— yes, and to know and understand by whom the grace is given— I pleaded with the Lord and implored him, and with my whole heart I said:
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).
that was a point of wisdom also to know whose gift she was." For by continency are we bound up and brought into one, whence we were scattered abroad into many.
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 1 (1886)
… also their form, not from without, but from the secret and profound might of the Creator, who said, "Do not I fill heaven and earth?" and whose wisdom it is that "reacheth from one end to another mightily; and sweetly doth she order all things." Wherefore I know not what kind of aid the angels, themselves created first, afforded to …
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 2 (1887)
Therefore it is said that he was born "according to the flesh,"--not because such births are not the gifts of God, nor His handiwork, whose creative wisdom "reaches," as it is written, "from one end to another mightily, and sweetly doth she order all things," but because, in a case in which the gift of God, which was not due …
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 2 (1887)