The Sacred Bible: The Third Letter of John
[III Ioannes 1]
[3 John 1]
{1:1} Senior Gaio charissimo, quem ego diligo in veritate.
{1:1} The Elder, to Gaius, most beloved, whom I love in the truth.
{1:2} Charissime, de omnibus orationem facio prospere te ingredi, et valere, sicut prospere agit anima tua.
{1:2} Most beloved, concerning everything, I make it my prayer that you may benefit by advancing and succeeding in whatever may be to the benefit of your soul.
{1:3} Gavisus sum valde venientibus fratribus, et testimonium perhibentibus veritati tuæ, sicut tu in veritate ambulas.
{1:3} I was very glad when the brothers arrived, and when they offered testimony to the truth in you, that you are walking in the truth.
{1:4} Maiorem horum non habeo gratiam, quam ut audiam filios meos in veritate ambulare.
{1:4} I have no greater grace than this, when I hear that my sons are walking in the truth.
{1:5} Charissime, fideliter facis quidquid operaris in fratres, et hoc in peregrinos,
{1:5} Most beloved, you should act faithfully in whatever you do for the brothers, and those who are sojourners;
{1:6} qui testimonium reddiderunt charitati tuæ in conspectu Ecclesiæ: quos, benefaciens, deduces digne Deo.
{1:6} they have given testimony to your charity in the sight of the Church. You would to well to lead these ones worthily to God.
{1:7} Pro nomine enim eius profecti sunt, nihil accipientes a Gentibus.
{1:7} For they set out, on behalf of his name, accepting nothing from the unbelievers.
~ The term ‘Gentiles’ in this context refers, not to Christians who were not formerly Jews, but to unbelievers.
{1:8} Nos ergo debemus suscipere huiusmodi, ut cooperatores simus veritatis.
{1:8} Therefore, we must accept such as these, in order that we may cooperate with the truth.
{1:9} Scripsissem forsitan Ecclesiæ: sed is, qui amat primatum genere in eis, Diotrephes, non recipit nos.
{1:9} As it happens, I had written to the church. But Diotrephes, who loves to bear the highest rank among them, would not accept us.
~ John addresses this letter to an individual, Gaius, because a troublemaker in the Church was making it ineffective for him to write directly to the Church in that city.
{1:10} propter hoc, si venero, commonebo eius opera, quæ facit: verbis malignis garriens in nos: et quasi non ei ista sufficient: neque ipse suscipit fratres: et eos, qui suscipiunt, prohibet, et de Ecclesia eiicit.
{1:10} Because of this, when I come, I will admonish his works which he does, babbling against us with malicious words. And as if this were not sufficient for him, he himself does not receive the brothers. And those who do receive them, he hinders, and he ejects them from the church.
{1:11} Charissime, noli imitari malum, sed quod bonum est. Qui benefacit, ex Deo est: qui malefacit, non vidit Deum.
{1:11} Most beloved, do not be willing to imitate what is evil; instead imitate what is good. Whoever does good is of God. Whoever does evil has not seen God.
{1:12} Demetrio testimonium redditur ab omnibus, et ab ipsa veritate, sed et nos testimonium perhibemus: et nosti quoniam testimonium nostrum verum est.
{1:12} Testimony is being given for Demetrius by everyone, and by the truth itself. And we also offer testimony. And you know that our testimony is true.
{1:13} Multa habui tibi scribere: sed nolui per atramentum et calamum scribere tibi.
{1:13} I had many things to write to you, but I am not willing, through ink and pen, to write to you.
~ It seems to me that John is not willing to trust everything to writing because there are troublemakers within the Church he is writing to, who might distort what he is saying, or who might not deliver it. Letters in past times were often hand delivered by some trusted person who was traveling to the same place. John seems to lack the ability to send someone who would be widely accepted to that Church.
{1:14} Spero autem protinus te videre, et os ad os loquemur. Pax tibi. Salutant te amici. Saluta amicos nominatim.
{1:14} Yet I hope to see you soon, and then we will speak face to face. Peace to you. The friends greet you. Greet the friends by name.
The Sacred Bible: The Third Letter of John
понедельник, 17 августа 2009 г.
The Sacred Bible: The Second Letter of John
The Sacred Bible: The Second Letter of John
[II Ioannes 1]
[2 John 1]
{1:1} Senior Electæ dominæ, et natis eius, quos ego diligo in veritate, et non ego solus, sed et omnes, qui cognoverunt veritatem,
{1:1} The Elder to the Elect Lady, and those born of her, whom I love in the truth: and not I alone, but also all those who have known the truth,
{1:2} propter veritatem, quæ permanet in nobis, et nobiscum erit in æternum.
{1:2} because the truth which dwells in us shall be with us for eternity.
{1:3} Sit vobiscum gratia, misericordia, pax a Deo Patre, et a Christo Iesu Filio Patris in veritate, et charitate.
{1:3} May grace, mercy, and peace be with you from God the Father, and from Christ Jesus, the Son of the Father, in truth and in love.
{1:4} Gavisus sum valde, quoniam inveni de filiis tuis ambulantes in veritate, sicut mandatum accepimus a Patre.
{1:4} I was very glad because I discovered some of your sons walking in the truth, just as we received the commandment from the Father.
{1:5} Et nunc rogo te domina, non tamquam mandatum novum scribens tibi, sed quod habuimus ab initio, ut diligamus alterutrum.
{1:5} And now I petition you, Lady, not as if writing a new commandment to you, but instead that commandment which we have had from the beginning: that we love one another.
{1:6} Et hæc est charitas, ut ambulemus secundum mandata eius. Hoc est enim mandatum, ut quemadmodum audistis ab initio, in eo ambuletis:
{1:6} And this is love: that we walk according to his commandments. For this is the commandment that you have heard in the same way from the beginning, and in which you should walk.
{1:7} quoniam multi seductores exierunt in mundum, qui non confitentur Iesum Christum venisse in carnem: hic est seductor, et antichristus.
{1:7} For many deceivers have gone out into the world, those who do not confess that Jesus Christ has arrived in the flesh. Such a one as this is a deceiver and an antichrist.
~ These persons are foreshadowings of the false prophetess and the Antichrist. In denying that Jesus is God Incarnate and the Messiah, they prepare for the eventual arrival of the Antichrist in the distant future. In denying any of the teachings of Jesus, they are in effect denying that God became Incarnate. For if God became Incarnate in order to teach you something, how can you deny His teachings and still claim that He is God Incarnate?
{1:8} Videte vosmetipsos, ne perdatis quæ operati estis: sed ut mercedem plenam accipiatis.
{1:8} Be cautious for yourselves, lest you lose what you have accomplished, and so that, instead, you may receive a full reward.
{1:9} Omnis, qui recedit, et non permanet in doctrina Christi, Deum non habet: qui permanet in doctrina, hic et Patrem et Filium habet.
{1:9} Everyone who withdraws and does not remain in the doctrine of Christ, does not have God. Whoever remains in the doctrine, such a one as this has both the Father and the Son.
{1:10} Si quis venit ad vos, et hanc doctrinam non affert, nolite recipere eum in domum, nec AVE ei dixeritis.
{1:10} If anyone comes to you, and does not bring this doctrine, do not be willing to receive him into the house, and do not speak a greeting to him.
{1:11} Qui enim dicit illi AVE, communicat operibus eius malignis.
{1:11} For whoever speaks a greeting to him, is speaking with his evil works.
{1:12} Plura habens vobis scribere, nolui per chartam et atramentum: spero enim me futurum apud vos, et os ad os loqui: ut gaudium vestrum plenum sit.
{1:12} I have much more to write to you, but I am not willing to do so through paper and ink. For I hope that I may be with you in the future, and that I may speak face to face, so that your joy may be full.
{1:13} Salutant te filii sororis tuæ Electæ.
{1:13} The sons of your Elect Sister greet you.
~ The Elect Lady and the Elect Sister refers to two churches in two different cities.
The Sacred Bible: The Second Letter of John
[II Ioannes 1]
[2 John 1]
{1:1} Senior Electæ dominæ, et natis eius, quos ego diligo in veritate, et non ego solus, sed et omnes, qui cognoverunt veritatem,
{1:1} The Elder to the Elect Lady, and those born of her, whom I love in the truth: and not I alone, but also all those who have known the truth,
{1:2} propter veritatem, quæ permanet in nobis, et nobiscum erit in æternum.
{1:2} because the truth which dwells in us shall be with us for eternity.
{1:3} Sit vobiscum gratia, misericordia, pax a Deo Patre, et a Christo Iesu Filio Patris in veritate, et charitate.
{1:3} May grace, mercy, and peace be with you from God the Father, and from Christ Jesus, the Son of the Father, in truth and in love.
{1:4} Gavisus sum valde, quoniam inveni de filiis tuis ambulantes in veritate, sicut mandatum accepimus a Patre.
{1:4} I was very glad because I discovered some of your sons walking in the truth, just as we received the commandment from the Father.
{1:5} Et nunc rogo te domina, non tamquam mandatum novum scribens tibi, sed quod habuimus ab initio, ut diligamus alterutrum.
{1:5} And now I petition you, Lady, not as if writing a new commandment to you, but instead that commandment which we have had from the beginning: that we love one another.
{1:6} Et hæc est charitas, ut ambulemus secundum mandata eius. Hoc est enim mandatum, ut quemadmodum audistis ab initio, in eo ambuletis:
{1:6} And this is love: that we walk according to his commandments. For this is the commandment that you have heard in the same way from the beginning, and in which you should walk.
{1:7} quoniam multi seductores exierunt in mundum, qui non confitentur Iesum Christum venisse in carnem: hic est seductor, et antichristus.
{1:7} For many deceivers have gone out into the world, those who do not confess that Jesus Christ has arrived in the flesh. Such a one as this is a deceiver and an antichrist.
~ These persons are foreshadowings of the false prophetess and the Antichrist. In denying that Jesus is God Incarnate and the Messiah, they prepare for the eventual arrival of the Antichrist in the distant future. In denying any of the teachings of Jesus, they are in effect denying that God became Incarnate. For if God became Incarnate in order to teach you something, how can you deny His teachings and still claim that He is God Incarnate?
{1:8} Videte vosmetipsos, ne perdatis quæ operati estis: sed ut mercedem plenam accipiatis.
{1:8} Be cautious for yourselves, lest you lose what you have accomplished, and so that, instead, you may receive a full reward.
{1:9} Omnis, qui recedit, et non permanet in doctrina Christi, Deum non habet: qui permanet in doctrina, hic et Patrem et Filium habet.
{1:9} Everyone who withdraws and does not remain in the doctrine of Christ, does not have God. Whoever remains in the doctrine, such a one as this has both the Father and the Son.
{1:10} Si quis venit ad vos, et hanc doctrinam non affert, nolite recipere eum in domum, nec AVE ei dixeritis.
{1:10} If anyone comes to you, and does not bring this doctrine, do not be willing to receive him into the house, and do not speak a greeting to him.
{1:11} Qui enim dicit illi AVE, communicat operibus eius malignis.
{1:11} For whoever speaks a greeting to him, is speaking with his evil works.
{1:12} Plura habens vobis scribere, nolui per chartam et atramentum: spero enim me futurum apud vos, et os ad os loqui: ut gaudium vestrum plenum sit.
{1:12} I have much more to write to you, but I am not willing to do so through paper and ink. For I hope that I may be with you in the future, and that I may speak face to face, so that your joy may be full.
{1:13} Salutant te filii sororis tuæ Electæ.
{1:13} The sons of your Elect Sister greet you.
~ The Elect Lady and the Elect Sister refers to two churches in two different cities.
The Sacred Bible: The Second Letter of John
The Sacred Bible: The First Letter of John
The Sacred Bible: The First Letter of John
1 2 3 4 5
[I Ioannes 1]
[1 John 1]
{1:1} Quod fuit ab initio, quod audivimus, quod vidimus oculis nostris, quod perspeximus, et manus nostræ contrectaverunt de Verbo Vitæ:
{1:1} He who was from the beginning, whom we have heard, whom we have seen with our eyes, upon whom we have gazed, and whom our hands have certainly touched: He is the Word of Life.
~ The prefix ‘con’ in the verb ‘contrectaverunt’ intensifies the meaning of the verb, so that it is not merely ‘touched,’ but emphasizing the certainty that they have touched the Word of God Incarnate.
{1:2} et Vita manifestata est, et vidimus, et testamur, et annunciamus vobis Vitam æternam, quæ erat apud Patrem, et apparuit nobis:
{1:2} And that Life has been made manifest. And we have seen, and we testify, and we announce to you: the Eternal Life, who was with the Father, and who appeared to us.
{1:3} Quod vidimus et audivimus, annunciamus vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre, et cum Filio eius Iesu Christo.
{1:3} He whom we have seen and heard, we announce to you, so that you, too, may have fellowship with us, and so that our fellowship may be with the Father and with his Son Jesus Christ.
{1:4} Et hæc scribimus vobis ut gaudeatis, et gaudium vestrum sit plenum.
{1:4} And this we write to you, so that you may rejoice, and so that your joy may be full.
{1:5} Et hæc est annunciatio, quam audivimus ab eo, et annunciamus vobis: Quoniam Deus lux est, et tenebræ in eo non sunt ullæ.
{1:5} And this is the announcement which we have heard from him, and which we announce to you: that God is light, and in him there is no darkness.
{1:6} Si dixerimus quoniam societatem habemus cum eo, et in tenebris ambulamus, mentimur, et veritatem non facimus.
{1:6} If we claim that we have fellowship with him, and yet we walk in darkness, then we are lying and not telling the truth.
{1:7} Si autem in luce ambulamus sicut et ipse est in luce, societatem habemus ad invicem, et sanguis Iesu Christi, Filii eius, emundat nos ab omni peccato.
{1:7} But if we walk in the light, just as he also is in the light, then we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
{1:8} Si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est.
{1:8} If we claim that we have no sin, then we are deceiving ourselves and the truth is not in us.
{1:9} Si confiteamur peccata nostra: fidelis est, et iustus, ut remittat nobis peccata nostra, et emundet nos ab omni iniquitate.
{1:9} If we confess our sins, then he is faithful and just, so as to forgive us our sins and to cleanse us from all iniquity.
{1:10} Si dixerimus quoniam non peccavimus: mendacem facimus eum, et verbum eius non est in nobis.
{1:10} If we claim that we have not sinned, then we make him a liar, and his Word is not in us.
[I Ioannes 2]
[1 John 2]
{2:1} Filioli mei, hæc scribo vobis, ut non peccetis. Sed et si quis peccaverit, advocatum habemus apud Patrem, Iesum Christum iustum:
{2:1} My little sons, this I write to you, so that you may not sin. But if anyone has sinned, we have an Advocate with the Father, Jesus Christ, the Just One.
{2:2} et ipse est propitiatio pro peccatis nostris: non pro nostris autem tantum, sed etiam pro totius mundi.
{2:2} And he is the propitiation for our sins. And not only for our sins, but also for those of the whole world.
{2:3} Et in hoc scimus quoniam cognovimus eum, si mandata eius observemus.
{2:3} And we can be sure that we have known him by this: if we observe his commandments.
{2:4} Qui dicit se nosse eum, et mandata eius non custodit, mendax est, et in hoc veritas non est.
{2:4} Whoever claims that he knows him, and yet does not keep his commandments, is a liar, and the truth is not in him.
{2:5} Qui autem servat verbum eius, vere in hoc charitas Dei perfecta est: et in hoc scimus quoniam in ipso sumus.
{2:5} But whoever keeps his word, truly in him the charity of God is perfected. And by this we know that we are in him.
{2:6} Qui dicit se in ipso manere, debet, sicut ille ambulavit, et ipse ambulare.
{2:6} Whoever declares himself to remain in him, ought to walk just as he himself walked.
{2:7} Charissimi, non mandatum novum scribo vobis, sed mandatum vetus, quod habuistis ab initio: Mandatum vetus est verbum, quod audistis.
{2:7} Most beloved, I am not writing to you a new commandment, but the old commandment, which you had from the beginning. The old commandment is the Word, which you have heard.
{2:8} Iterum mandatum novum scribo vobis, quod verum est et in ipso, et in vobis: quia tenebræ transierunt, et verum lumen iam lucet.
{2:8} Then too, I am writing to you a new commandment, which is the Truth in him and in you. For the darkness has passed away, and the true Light is now shining.
{2:9} Qui dicit se in luce esse, et fratrem suum odit, in tenebris est usque adhuc.
{2:9} Whoever declares himself to be in the light, and yet hates his brother, is in the darkness even now.
{2:10} Qui diligit fratrem suum, in lumine manet, et scandalum in eo non est.
{2:10} Whoever loves his brother abides in the light, and there is no cause of offense in him.
{2:11} Qui autem odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo eat: quia tenebræ obcæcaverunt oculos eius.
{2:11} But whoever hates his brother is in the darkness, and in darkness he walks, and he does not know where he is going. For the darkness has blinded his eyes.
{2:12} Scribo vobis, filioli, quoniam remittuntur vobis peccata propter nomen eius.
{2:12} I am writing to you, little sons, because your sins are forgiven for the sake of his name.
{2:13} Scribo vobis patres, quoniam cognovistis eum, qui ab initio est. Scribo vobis adolescentes, quoniam vicistis malignum.
{2:13} I am writing to you, fathers, because you have known him who is from the beginning. I am writing to you, adolescents, because you have overcome the evil one.
{2:14} Scribo vobis infantes, quoniam cognovistis Patrem. Scribo vobis iuvenes, quoniam fortes estis, et Verbum Dei manet in vobis, et vicistis malignum.
{2:14} I am writing to you, little children, because you have known the Father. I am writing to you, young men, because you are strong, and the Word of God abides in you, and you have overcome the evil one.
{2:15} Nolite diligere mundum, neque ea, quæ in mundo sunt. Si quis diligit mundum, non est charitas Patris in eo:
{2:15} Do not choose to love the world, nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him.
{2:16} quoniam omne, quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitæ, quæ non est ex Patre, sed ex mundo est.
{2:16} For all that is in the world is the desire of the flesh, and the desire of the eyes, and the arrogance of a life which is not of the Father, but is of the world.
{2:17} Et mundus transit, et concupiscentia eius. Qui autem facit voluntatem Dei, manet in æternum.
{2:17} And the world is passing away, with its desire. But whoever does the will of God abides unto eternity.
{2:18} Filioli, novissima hora est: et sicut audistis quia Antichristus venit: et nunc antichristi multi facti sunt; unde scimus, quia novissima hora est.
{2:18} Little sons, it is the last hour. And, as you have heard that the Antichrist is coming, so now many antichrists have arrived. By this, we know that it is the last hour.
{2:19} Ex nobis prodierunt, sed non erant ex nobis. nam, si fuissent ex nobis, permansissent utique nobiscum: sed ut manifesti sint quoniam non sunt omnes ex nobis.
{2:19} They went out from among us, but they were not of us. For, if they had been of us, certainly they would have remained with us. But in this way, it is made manifest that none of them are of us.
{2:20} Sed vos unctionem habetis a Sancto, et nostis omnia.
{2:20} Yet you have the anointing of the Holy One, and you know everything.
{2:21} Non scripsi vobis quasi ignorantibus veritatem, sed quasi scientibus eam: et quoniam omne mendacium ex veritate non est.
{2:21} I have not written to you as to ones who are ignorant of the truth, but as to ones who know the truth. For no lie is of the truth.
{2:22} Quis est mendax, nisi is, qui negat quoniam Iesus est Christus? Hic est Antichristus, qui negat Patrem, et Filium.
{2:22} Who is a liar, other than he who denies that Jesus is the Christ? This one is the Antichrist, who denies the Father and the Son.
{2:23} Omnis, qui negat Filium, nec Patrem habet. Qui confitetur Filium, et Patrem habet.
{2:23} No one who denies the Son also has the Father. Whoever confesses the Son, also has the Father.
{2:24} Vos quod audistis ab initio, in vobis permaneat: Si in vobis permanserit quod audistis ab initio, et vos in Filio, et Patre manebitis.
{2:24} As for you, let what you have heard from the beginning remain in you. If what you have heard from the beginning remains in you, then you, too, shall abide in the Son and in the Father.
{2:25} Et hæc est repromissio, quam ipse pollicitus est nobis, vitam æternam.
{2:25} And this is the Promise, which he himself has promised to us: Eternal Life.
~ The Promise, and the Life, and the Anointing, is the Holy Spirit.
{2:26} Hæc scripsi vobis de his, qui seducant vos.
{2:26} I have written these things to you, because of those who would seduce you.
{2:27} Et vos unctionem, quam accepistis ab eo, maneat in vobis. Et non necesse habetis ut aliquis doceat vos: sed sicut unctio eius docet vos de omnibus, et verum est, et non est mendacium. Et sicut docuit vos: manete in eo.
{2:27} But as for you, let the Anointing that you have received from him abide in you. And so, you have no need of anyone to teach you. For his Anointing teaches you about everything, and it is the truth, and it is not a lie. And just as his Anointing has taught you, abide in him.
{2:28} Et nunc filioli manete in eo: ut cum apparuerit, habeamus fiduciam, et non confundamur ab eo in adventu eius.
{2:28} And now, little sons, abide in him, so that when he appears, we may have faith, and we may not be confounded by him at his advent.
{2:29} Si scitis quoniam iustus est, scitote quoniam et omnis, qui facit iustitiam, ex ipso natus est.
{2:29} If you know that he is just, then know, too, that all who do what is just are born of him.
[I Ioannes 3]
[1 John 3]
{3:1} Videte qualem charitatem dedit nobis Pater, ut filii Dei nominemur et simus. Propter hoc mundus non novit nos: quia non novit eum.
{3:1} See what kind of love the Father has given to us, that we would be called, and would become, the sons of God. Because of this, the world does not know us, for it did not know him.
{3:2} Charissimi, nunc filii Dei sumus: et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus: quoniam videbimus eum sicuti est.
{3:2} Most beloved, we are now the sons of God. But what we shall be then has not yet appeared. We know that when he does appear, we shall be like him, for we shall see him as he is.
{3:3} Et omnis, qui habet hanc spem in eo, sanctificat se, sicut et ille sanctus est.
{3:3} And everyone who holds this hope in him, keeps himself holy, just as he also is holy.
{3:4} Omnis, qui facit peccatum, et iniquitatem facit: et peccatum est iniquitas.
{3:4} Everyone who commits a sin, also commits iniquity. For sin is iniquity.
{3:5} Et scitis quia ille apparuit ut peccata nostra tolleret: et peccatum in eo non est.
{3:5} And you know that he appeared in order that he might take away our sins. For in him there is no sin.
{3:6} Omnis, qui in eo manet, non peccat: et omnis, qui peccat, non vidit eum, nec cognovit eum.
{3:6} Everyone who abides in him does not sin. For whoever sins has not seen him, and has not known him.
{3:7} Filioli, nemo vos seducat. Qui facit iustitiam, iustus est: sicut et ille iustus est.
{3:7} Little sons, let no one deceive you. Whoever does justice is just, even as he also is just.
{3:8} Qui facit peccatum, ex diabolo est: quoniam ab initio diabolus peccat. In hoc apparuit Filius Dei, ut dissolvat opera diaboli.
{3:8} Whoever commits sin is of the devil. For the devil sins from the beginning. For this reason, the Son of God appeared, so that he might eradicate the works of the devil.
{3:9} Omnis, qui natus est ex Deo, peccatum non facit: quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex Deo natus est.
{3:9} All those who have been born of God do not commit sin. For the offspring of God abides in them, and he is not able to sin, because he was born of God.
~ In Latin, when a sentence has a subject, and the next part of that same sentence has a subject, expressed in a pronoun, the second subject is generally the same as the first. So in ‘non potest peccare’ (he is not able to sin), the subject is the same as of the previous verb ‘manet,’ namely ‘semen ipsus’ (the offspring of God). Therefore, we who have been born of God are able to avoid sin because we have he who absolutely cannot sin remaining in us. Those who commit actual mortal sins lose that presence of Christ and of His Spirit within them which is called sanctifying grace or the state of grace.
{3:10} In hoc manifesti sunt filii Dei, et filii diaboli. Omnis qui non est iustus, non est ex Deo, et qui non diligit fratrem suum:
{3:10} In this way, the sons of God are made manifest, and also the sons of the devil. Everyone who is not just, is not of God, as also anyone who does not love his brother.
{3:11} quoniam hæc est annunciatio, quam audistis ab initio, ut diligatis alterutrum.
{3:11} For this is the announcement that you heard from the beginning: that you should love one another.
{3:12} Non sicut Cain, qui ex maligno erat, et occidit fratrem suum. Et propter quid occidit eum? Quoniam opera eius maligna erant: fratris autem eius, iusta.
{3:12} Do not be like Cain, who was of the evil one, and who killed his brother. And why did he kill him? Because his own works were wicked, but his brother’s works were just.
{3:13} Nolite mirari fratres, si odit vos mundus.
{3:13} If the world hates you, brothers, do not be surprised.
{3:14} Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres. Qui non diligit, manet in morte:
{3:14} We know that we have passed from death to life. For we love as brothers. Whoever does not love, abides in death.
{3:15} omnis, qui odit fratrem suum, homicida est. Et scitis quoniam omnis homicida non habet vitam æternam in semetipso manentem.
{3:15} Everyone who hates his brother is a murderer. And you know that no murderer has eternal life abiding within him.
{3:16} In hoc cognovimus charitatem Dei, quoniam ille animam suam pro nobis posuit: et nos debemus pro fratribus animas ponere.
{3:16} We know the love of God in this way: because he laid down his life for us. And so, we must lay down our lives for our brothers.
{3:17} Qui habuerit substantiam huius mundi, et viderit fratrem suum necessitatem habere, et clauserit viscera sua ab eo: quomodo charitas Dei manet in eo?
{3:17} Whoever possesses the goods of this world, and sees his brother to be in need, and yet closes his heart to him: in what way does the love of God abide in him?
{3:18} Filioli mei, non diligamus verbo, neque lingua, sed opere et veritate.
{3:18} My little sons, let us not love in words only, but in works and in truth.
{3:19} in hoc cognoscimus quoniam ex veritate sumus: et in conspectu eius suadebimus corda nostra.
{3:19} In this way, we will know that we are of the truth, and we will commend our hearts in his sight.
{3:20} Quoniam si reprehenderit nos cor nostrum: maior est Deus corde nostro, et novit omnia.
{3:20} For even if our heart reproaches us, God is greater than our heart, and he knows all things.
{3:21} Charissimi, si cor nostrum non reprehenderit nos, fiduciam habemus ad Deum:
{3:21} Most beloved, if our heart does not reproach us, we can have confidence toward God;
{3:22} et quidquid petierimus, accipiemus ab eo: quoniam mandata eius custodimus, et ea, quæ sunt placita coram eo, facimus.
{3:22} and whatever we shall request of him, we shall receive from him. For we keep his commandments, and we do the things that are pleasing in his sight.
{3:23} Et hoc est mandatum eius: Ut credamus in nomine Filii eius Iesu Christi: et diligamus alterutrum, sicut dedit mandatum nobis.
{3:23} And this is his commandment: that we should believe in the name of his Son, Jesus Christ, and love one another, just as he has commanded us.
{3:24} Et qui servat mandata eius, in illo manet, et ipse in eo: et in hoc scimus quoniam manet in nobis de Spiritu, quem dedit nobis.
{3:24} And those who keep his commandments abide in him, and he in them. And we know that he abides in us by this: by the Spirit, whom he has given to us.
~ The plural pronoun is used here and elsewhere in order to distinguish between Christ and his followers.
[I Ioannes 4]
[1 John 4]
{4:1} Charissimi, nolite omni spiritui credere, sed probate spiritus si ex Deo sint: quoniam multi pseudoprophetæ exierunt in mundum.
{4:1} Most beloved, do not be willing to believe every spirit, but test the spirits to see if they are of God. For many false prophets have gone out into the world.
{4:2} in hoc cognoscitur Spiritus Dei: omnis spiritus qui confitetur Iesum Christum in carne venisse, ex Deo est:
{4:2} The Spirit of God may be known in this way. Every spirit who confesses that Jesus Christ has arrived in the flesh is of God;
~ The mere fact that a claimed prophet, or a claimed message to a claimed prophet, says that Jesus is the Son of God does not mean that the prophet is true. They may say with words that Jesus is God Incarnate, but then they go on to contradict or undermine His teachings, and so, in effect, they are denying his Incarnation. For if he truly has arrived Incarnate, then why do they undermine his teachings?
{4:3} et omnis spiritus, qui solvit Iesum, ex Deo non est, et hic est Antichristus, de quo audistis quoniam venit, et nunc iam in mundo est.
{4:3} and every spirit who contradicts Jesus is not of God. And this one is the Antichrist, the one that you have heard is coming, and even now he is in the world.
~ Any kind of contradiction of the teachings of Jesus is, in effect, a denial of the Incarnation of God, even if those false teachers say with words that Jesus arrived as God Incarnate. The Antichrist, when he arrives in the distant future, will deny that Christ was God Incarnate. But many false ideas, in some way and to some degree, foreshadow the Antichrist, by contradicting or undermining various teachings of Christ. This attitude eventually leads to the arrival of the Antichrist, who denies all that is of Christ.
{4:4} Vos ex Deo estis filioli, et vicistis eum, quoniam maior est qui in vobis est, quam qui in mundo.
{4:4} Little sons, you are of God, and so you have overcome him. For he who is in you is greater than he who is in the world.
{4:5} Ipsi de mundo sunt: ideo de mundo loquuntur, et mundus eos audit.
{4:5} They are of the world. Therefore, they speak about the world, and the world listens to them.
{4:6} Nos ex Deo sumus. Qui novit Deum, audit nos: qui non est ex Deo, non audit nos: in hoc cognoscimus Spiritum veritatis, et spiritum erroris.
{4:6} We are of God. Whoever knows God, listens to us. Whoever is not of God, does not listen to us. In this way, we know the Spirit of truth from the spirit of error.
{4:7} Charissimi, diligamus nos invicem: quia charitas ex Deo est. Et omnis, qui diligit, ex Deo natus est, et cognoscit Deum.
{4:7} Most beloved, let us love one another. For love is of God. And everyone who loves is born of God and knows God.
{4:8} Qui non diligit, non novit Deum: quoniam Deus charitas est.
{4:8} Whoever does not love, does not know God. For God is love.
{4:9} In hoc apparuit charitas Dei in nobis, quoniam Filium suum unigenitum misit Deus in mundum, ut vivamus per eum.
{4:9} The love of God was made apparent to us in this way: that God sent his only-begotten Son into the world, so that we might live through him.
{4:10} In hoc est charitas: non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos, et misit Filium suum propitiationem pro peccatis nostris.
{4:10} In this is love: not as if we had loved God, but that he first loved us, and so he sent his Son as a propitiation for our sins.
{4:11} Charissimi, si sic Deus dilexit nos: et nos debemus alterutrum diligere.
{4:11} Most beloved, if God has so loved us, we also ought to love one another.
{4:12} Deum nemo vidit umquam. Si diligamus invicem, Deus in nobis manet, et charitas eius in nobis perfecta est.
{4:12} No one has ever seen God. But if we love one another, God abides in us, and his love is perfected in us.
{4:13} In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis.
{4:13} In this way, we know that we abide in him, and he in us: because he has given to us from his Spirit.
{4:14} Et vos vidimus, et testificamur quoniam Pater misit Filium suum Salvatorem mundi.
{4:14} And we have seen, and we testify, that the Father has sent his Son to be the Savior of the world.
{4:15} Quisquis confessus fuerit quoniam Iesus est Filius Dei, Deus in eo manet, et ipse in Deo.
{4:15} Whoever has confessed that Jesus is the Son of God, God abides in him, and he in God.
{4:16} Et nos cognovimus, et credidimus charitati, quam habet Deus in nobis. Deus charitas est: et qui manet in charitate, in Deo manet, et Deus in eo.
{4:16} And we have known and believed the love that God has for us. God is love. And he who abides in love, abides in God, and God in him.
{4:17} In hoc perfecta est charitas Dei nobiscum, ut fiduciam habeamus in die iudicii: quia sicut ille est, et nos sumus in hoc mundo.
{4:17} In this way, the love of God is perfected with us, so that we may have confidence on the day of judgment. For as he is, so also are we, in this world.
{4:18} Timor non est in charitate: sed perfecta charitas foras mittit timorem, quoniam timor pœnam habet. Qui autem timet, non est perfectus in charitate.
{4:18} Fear is not in love. Instead, perfect love casts out fear, for fear pertains to punishment. And whoever fears is not perfected in love.
{4:19} Nos ergo diligamus Deum, quoniam Deus prior dilexit nos.
{4:19} Therefore, let us love God, for God first loved us.
{4:20} Si quis dixerit quoniam diligo Deum, et fratrem suum oderit, mendax est. Qui enim non diligit fratrem suum quem vidit, Deum, quem non vidit, quomodo potest diligere?
{4:20} If anyone says that he loves God, but hates his brother, then he is a liar. For he who does not love his brother, whom he does see, in what way can he love God, whom he does not see?
{4:21} Et hoc mandatum habemus a Deo: ut qui diligit Deum, diligat et fratrem suum.
{4:21} And this is the commandment that we have from God, that he who loves God must also love his brother.
[I Ioannes 5]
[1 John 5]
{5:1} Omnis, qui credit, quoniam Iesus est Christus, ex Deo natus est. Et omnis, qui diligit eum qui genuit, diligit et eum qui natus est ex eo.
{5:1} Everyone who believes that Jesus is the Christ, is born of God. And everyone who loves God, who provides that birth, also loves him who has been born of God.
{5:2} In hoc cognoscimus quoniam diligamus natos Dei, cum Deum diligamus, et mandata eius faciamus.
{5:2} In this way, we know that we love those born of God: when we love God and do his commandments.
{5:3} Hæc est enim charitas Dei, ut mandata eius custodiamus: et mandata eius gravia non sunt.
{5:3} For this is the love of God: that we keep his commandments. And his commandments are not heavy.
{5:4} Quoniam omne, quod natum est ex Deo, vincit mundum: et hæc est victoria, quæ vincit mundum, fides nostra.
{5:4} For all that is born of God overcomes the world. And this is the victory that overcomes the world: our faith.
{5:5} Quis est, qui vincit mundum, nisi qui credit quoniam Iesus est filius Dei?
{5:5} Who is it that overcomes the world? Only he who believes that Jesus is the Son of God!
{5:6} Hic est, qui venit per aquam et sanguinem, Iesus Christus: non in aqua solum, sed in aqua et sanguine. Et Spiritus est, qui testificatur, quoniam Christus est veritas.
{5:6} This is the One who came by water and blood: Jesus Christ. Not by water only, but by water and blood. And the Spirit is the One who testifies that the Christ is the Truth.
{5:7} Quoniam Tres sunt, qui testimonium dant in cælo: Pater, Verbum, et Spiritus Sanctus: et hi Tres Unum sunt.
{5:7} For there are Three who give testimony in heaven: the Father, the Word, and the Holy Spirit. And these Three are One.
~ This passage and its message is certainly consistent with the rest of the letter of John. Now there are various opinions about whether or not the author of the letters of John is the same as the author of the Gospel of John. My opinion is that the style of writing and the vocabulary show a different and later author. The lateness of the authorship of this letter explains how the passage about the Father, Word, and Spirit can have a more developed Trinitarian theology than the Gospel. However, those who claim that the passage is not genuine are ignoring its inherent consistency with the rest of the letter from the same author.
{5:8} Et tres sunt, qui testimonium dant in terra: Spiritus, et aqua, et sanguis: et hi tres unum sunt.
{5:8} And there are three who give testimony on earth: the Spirit, and the water, and the blood. And these three are one.
{5:9} Si testimonium hominum accipimus, testimonium Dei maius est: quoniam hoc est testimonium Dei, quod maius est, quoniam testificatus est de Filio suo.
{5:9} If we accept the testimony of men, then the testimony of God is greater. For this is the testimony of God, which is greater: that he has testified about his Son.
{5:10} Qui credit in Filium Dei, habet testimonium Dei in se. Qui non credit Filio, mendacem facit eum: quia non credit in testimonium quod testificatus est Deus de Filio suo.
{5:10} Whoever believes in the Son of God, holds the testimony of God within himself. Whoever does not believe in the Son, makes him a liar, because he does not believe in the testimony which God has testified about his Son.
{5:11} Et hoc est testimonium, quoniam vitam æternam dedit nobis Deus. Et hæc vita in Filio eius est.
{5:11} And this is the testimony which God has given to us: Eternal Life. And this Life is in his Son.
{5:12} Qui habet Filium, habet vitam: qui non habet Filium, vitam non habet.
{5:12} Whoever has the Son, has Life. Whoever does not have the Son, does not have Life.
{5:13} Hæc scribo vobis: ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei.
{5:13} I am writing this to you, so that you may know that you have Eternal Life: you who believe in the name of the Son of God.
{5:14} Et hæc est fiducia, quam habemus ad eum: quia quodcumque petierimus, secundum voluntatem eius, audit nos.
{5:14} And this is the confidence which we have toward God: that no matter what we shall request, in accord with his will, he hears us.
~ The 1590 Vulgate has ‘ad Deum’ instead of ‘ad eum’.
{5:15} Et scimus quia audit nos quidquid petierimus: scimus quoniam habemus petitiones quas postulamus ab eo.
{5:15} And we know that he hears us, no matter what we request; so we know that we can obtain the things that we request of him.
{5:16} Qui scit fratrem suum peccare peccatum non ad mortem, petat, et dabitur ei vita peccanti non ad mortem. Est peccatum ad mortem: non pro illo dico ut roget quis.
{5:16} Anyone who realizes that his brother has sinned, with a sin that is not unto death, let him pray, and life shall be given to him who has sinned not unto death. There is a sin which is unto death. I am not saying that anyone should ask on behalf of that sin.
{5:17} Omnis iniquitas, peccatum est: et est peccatum ad mortem.
{5:17} All that is iniquity is sin. But there is a sin unto death.
{5:18} Scimus quia omnis, qui natus est ex Deo, non peccat: sed generatio Dei conservat eum, et malignus non tangit eum.
{5:18} We know that everyone who is born of God does not sin. Instead, rebirth in God preserves him, and the evil one cannot touch him.
{5:19} Scimus quoniam ex Deo sumus: et mundus totus in maligno positus est.
{5:19} We know that we are of God, and that the entire world is established in wickedness.
{5:20} Et scimus quoniam Filius Dei venit, et dedit nobis sensum ut cognoscamus verum Deum, et simus in vero Filio eius. Hic est verus Deus, et vita æterna.
{5:20} And we know that the Son of God has arrived, and that he has given us understanding, so that we may know the true God, and so that we may remain in his true Son. This is the true God, and this is Eternal Life.
{5:21} Filioli, custodite vos a simulacris. Amen.
{5:21} Little sons, keep yourselves from false worship. Amen.
The Sacred Bible: The First Letter of John
1 2 3 4 5
[I Ioannes 1]
[1 John 1]
{1:1} Quod fuit ab initio, quod audivimus, quod vidimus oculis nostris, quod perspeximus, et manus nostræ contrectaverunt de Verbo Vitæ:
{1:1} He who was from the beginning, whom we have heard, whom we have seen with our eyes, upon whom we have gazed, and whom our hands have certainly touched: He is the Word of Life.
~ The prefix ‘con’ in the verb ‘contrectaverunt’ intensifies the meaning of the verb, so that it is not merely ‘touched,’ but emphasizing the certainty that they have touched the Word of God Incarnate.
{1:2} et Vita manifestata est, et vidimus, et testamur, et annunciamus vobis Vitam æternam, quæ erat apud Patrem, et apparuit nobis:
{1:2} And that Life has been made manifest. And we have seen, and we testify, and we announce to you: the Eternal Life, who was with the Father, and who appeared to us.
{1:3} Quod vidimus et audivimus, annunciamus vobis, ut et vos societatem habeatis nobiscum, et societas nostra sit cum Patre, et cum Filio eius Iesu Christo.
{1:3} He whom we have seen and heard, we announce to you, so that you, too, may have fellowship with us, and so that our fellowship may be with the Father and with his Son Jesus Christ.
{1:4} Et hæc scribimus vobis ut gaudeatis, et gaudium vestrum sit plenum.
{1:4} And this we write to you, so that you may rejoice, and so that your joy may be full.
{1:5} Et hæc est annunciatio, quam audivimus ab eo, et annunciamus vobis: Quoniam Deus lux est, et tenebræ in eo non sunt ullæ.
{1:5} And this is the announcement which we have heard from him, and which we announce to you: that God is light, and in him there is no darkness.
{1:6} Si dixerimus quoniam societatem habemus cum eo, et in tenebris ambulamus, mentimur, et veritatem non facimus.
{1:6} If we claim that we have fellowship with him, and yet we walk in darkness, then we are lying and not telling the truth.
{1:7} Si autem in luce ambulamus sicut et ipse est in luce, societatem habemus ad invicem, et sanguis Iesu Christi, Filii eius, emundat nos ab omni peccato.
{1:7} But if we walk in the light, just as he also is in the light, then we have fellowship with one another, and the blood of Jesus Christ, his Son, cleanses us from all sin.
{1:8} Si dixerimus quoniam peccatum non habemus, ipsi nos seducimus, et veritas in nobis non est.
{1:8} If we claim that we have no sin, then we are deceiving ourselves and the truth is not in us.
{1:9} Si confiteamur peccata nostra: fidelis est, et iustus, ut remittat nobis peccata nostra, et emundet nos ab omni iniquitate.
{1:9} If we confess our sins, then he is faithful and just, so as to forgive us our sins and to cleanse us from all iniquity.
{1:10} Si dixerimus quoniam non peccavimus: mendacem facimus eum, et verbum eius non est in nobis.
{1:10} If we claim that we have not sinned, then we make him a liar, and his Word is not in us.
[I Ioannes 2]
[1 John 2]
{2:1} Filioli mei, hæc scribo vobis, ut non peccetis. Sed et si quis peccaverit, advocatum habemus apud Patrem, Iesum Christum iustum:
{2:1} My little sons, this I write to you, so that you may not sin. But if anyone has sinned, we have an Advocate with the Father, Jesus Christ, the Just One.
{2:2} et ipse est propitiatio pro peccatis nostris: non pro nostris autem tantum, sed etiam pro totius mundi.
{2:2} And he is the propitiation for our sins. And not only for our sins, but also for those of the whole world.
{2:3} Et in hoc scimus quoniam cognovimus eum, si mandata eius observemus.
{2:3} And we can be sure that we have known him by this: if we observe his commandments.
{2:4} Qui dicit se nosse eum, et mandata eius non custodit, mendax est, et in hoc veritas non est.
{2:4} Whoever claims that he knows him, and yet does not keep his commandments, is a liar, and the truth is not in him.
{2:5} Qui autem servat verbum eius, vere in hoc charitas Dei perfecta est: et in hoc scimus quoniam in ipso sumus.
{2:5} But whoever keeps his word, truly in him the charity of God is perfected. And by this we know that we are in him.
{2:6} Qui dicit se in ipso manere, debet, sicut ille ambulavit, et ipse ambulare.
{2:6} Whoever declares himself to remain in him, ought to walk just as he himself walked.
{2:7} Charissimi, non mandatum novum scribo vobis, sed mandatum vetus, quod habuistis ab initio: Mandatum vetus est verbum, quod audistis.
{2:7} Most beloved, I am not writing to you a new commandment, but the old commandment, which you had from the beginning. The old commandment is the Word, which you have heard.
{2:8} Iterum mandatum novum scribo vobis, quod verum est et in ipso, et in vobis: quia tenebræ transierunt, et verum lumen iam lucet.
{2:8} Then too, I am writing to you a new commandment, which is the Truth in him and in you. For the darkness has passed away, and the true Light is now shining.
{2:9} Qui dicit se in luce esse, et fratrem suum odit, in tenebris est usque adhuc.
{2:9} Whoever declares himself to be in the light, and yet hates his brother, is in the darkness even now.
{2:10} Qui diligit fratrem suum, in lumine manet, et scandalum in eo non est.
{2:10} Whoever loves his brother abides in the light, and there is no cause of offense in him.
{2:11} Qui autem odit fratrem suum, in tenebris est, et in tenebris ambulat, et nescit quo eat: quia tenebræ obcæcaverunt oculos eius.
{2:11} But whoever hates his brother is in the darkness, and in darkness he walks, and he does not know where he is going. For the darkness has blinded his eyes.
{2:12} Scribo vobis, filioli, quoniam remittuntur vobis peccata propter nomen eius.
{2:12} I am writing to you, little sons, because your sins are forgiven for the sake of his name.
{2:13} Scribo vobis patres, quoniam cognovistis eum, qui ab initio est. Scribo vobis adolescentes, quoniam vicistis malignum.
{2:13} I am writing to you, fathers, because you have known him who is from the beginning. I am writing to you, adolescents, because you have overcome the evil one.
{2:14} Scribo vobis infantes, quoniam cognovistis Patrem. Scribo vobis iuvenes, quoniam fortes estis, et Verbum Dei manet in vobis, et vicistis malignum.
{2:14} I am writing to you, little children, because you have known the Father. I am writing to you, young men, because you are strong, and the Word of God abides in you, and you have overcome the evil one.
{2:15} Nolite diligere mundum, neque ea, quæ in mundo sunt. Si quis diligit mundum, non est charitas Patris in eo:
{2:15} Do not choose to love the world, nor the things that are in the world. If anyone loves the world, the charity of the Father is not in him.
{2:16} quoniam omne, quod est in mundo, concupiscentia carnis est, et concupiscentia oculorum, et superbia vitæ, quæ non est ex Patre, sed ex mundo est.
{2:16} For all that is in the world is the desire of the flesh, and the desire of the eyes, and the arrogance of a life which is not of the Father, but is of the world.
{2:17} Et mundus transit, et concupiscentia eius. Qui autem facit voluntatem Dei, manet in æternum.
{2:17} And the world is passing away, with its desire. But whoever does the will of God abides unto eternity.
{2:18} Filioli, novissima hora est: et sicut audistis quia Antichristus venit: et nunc antichristi multi facti sunt; unde scimus, quia novissima hora est.
{2:18} Little sons, it is the last hour. And, as you have heard that the Antichrist is coming, so now many antichrists have arrived. By this, we know that it is the last hour.
{2:19} Ex nobis prodierunt, sed non erant ex nobis. nam, si fuissent ex nobis, permansissent utique nobiscum: sed ut manifesti sint quoniam non sunt omnes ex nobis.
{2:19} They went out from among us, but they were not of us. For, if they had been of us, certainly they would have remained with us. But in this way, it is made manifest that none of them are of us.
{2:20} Sed vos unctionem habetis a Sancto, et nostis omnia.
{2:20} Yet you have the anointing of the Holy One, and you know everything.
{2:21} Non scripsi vobis quasi ignorantibus veritatem, sed quasi scientibus eam: et quoniam omne mendacium ex veritate non est.
{2:21} I have not written to you as to ones who are ignorant of the truth, but as to ones who know the truth. For no lie is of the truth.
{2:22} Quis est mendax, nisi is, qui negat quoniam Iesus est Christus? Hic est Antichristus, qui negat Patrem, et Filium.
{2:22} Who is a liar, other than he who denies that Jesus is the Christ? This one is the Antichrist, who denies the Father and the Son.
{2:23} Omnis, qui negat Filium, nec Patrem habet. Qui confitetur Filium, et Patrem habet.
{2:23} No one who denies the Son also has the Father. Whoever confesses the Son, also has the Father.
{2:24} Vos quod audistis ab initio, in vobis permaneat: Si in vobis permanserit quod audistis ab initio, et vos in Filio, et Patre manebitis.
{2:24} As for you, let what you have heard from the beginning remain in you. If what you have heard from the beginning remains in you, then you, too, shall abide in the Son and in the Father.
{2:25} Et hæc est repromissio, quam ipse pollicitus est nobis, vitam æternam.
{2:25} And this is the Promise, which he himself has promised to us: Eternal Life.
~ The Promise, and the Life, and the Anointing, is the Holy Spirit.
{2:26} Hæc scripsi vobis de his, qui seducant vos.
{2:26} I have written these things to you, because of those who would seduce you.
{2:27} Et vos unctionem, quam accepistis ab eo, maneat in vobis. Et non necesse habetis ut aliquis doceat vos: sed sicut unctio eius docet vos de omnibus, et verum est, et non est mendacium. Et sicut docuit vos: manete in eo.
{2:27} But as for you, let the Anointing that you have received from him abide in you. And so, you have no need of anyone to teach you. For his Anointing teaches you about everything, and it is the truth, and it is not a lie. And just as his Anointing has taught you, abide in him.
{2:28} Et nunc filioli manete in eo: ut cum apparuerit, habeamus fiduciam, et non confundamur ab eo in adventu eius.
{2:28} And now, little sons, abide in him, so that when he appears, we may have faith, and we may not be confounded by him at his advent.
{2:29} Si scitis quoniam iustus est, scitote quoniam et omnis, qui facit iustitiam, ex ipso natus est.
{2:29} If you know that he is just, then know, too, that all who do what is just are born of him.
[I Ioannes 3]
[1 John 3]
{3:1} Videte qualem charitatem dedit nobis Pater, ut filii Dei nominemur et simus. Propter hoc mundus non novit nos: quia non novit eum.
{3:1} See what kind of love the Father has given to us, that we would be called, and would become, the sons of God. Because of this, the world does not know us, for it did not know him.
{3:2} Charissimi, nunc filii Dei sumus: et nondum apparuit quid erimus. Scimus quoniam cum apparuerit, similes ei erimus: quoniam videbimus eum sicuti est.
{3:2} Most beloved, we are now the sons of God. But what we shall be then has not yet appeared. We know that when he does appear, we shall be like him, for we shall see him as he is.
{3:3} Et omnis, qui habet hanc spem in eo, sanctificat se, sicut et ille sanctus est.
{3:3} And everyone who holds this hope in him, keeps himself holy, just as he also is holy.
{3:4} Omnis, qui facit peccatum, et iniquitatem facit: et peccatum est iniquitas.
{3:4} Everyone who commits a sin, also commits iniquity. For sin is iniquity.
{3:5} Et scitis quia ille apparuit ut peccata nostra tolleret: et peccatum in eo non est.
{3:5} And you know that he appeared in order that he might take away our sins. For in him there is no sin.
{3:6} Omnis, qui in eo manet, non peccat: et omnis, qui peccat, non vidit eum, nec cognovit eum.
{3:6} Everyone who abides in him does not sin. For whoever sins has not seen him, and has not known him.
{3:7} Filioli, nemo vos seducat. Qui facit iustitiam, iustus est: sicut et ille iustus est.
{3:7} Little sons, let no one deceive you. Whoever does justice is just, even as he also is just.
{3:8} Qui facit peccatum, ex diabolo est: quoniam ab initio diabolus peccat. In hoc apparuit Filius Dei, ut dissolvat opera diaboli.
{3:8} Whoever commits sin is of the devil. For the devil sins from the beginning. For this reason, the Son of God appeared, so that he might eradicate the works of the devil.
{3:9} Omnis, qui natus est ex Deo, peccatum non facit: quoniam semen ipsius in eo manet, et non potest peccare, quoniam ex Deo natus est.
{3:9} All those who have been born of God do not commit sin. For the offspring of God abides in them, and he is not able to sin, because he was born of God.
~ In Latin, when a sentence has a subject, and the next part of that same sentence has a subject, expressed in a pronoun, the second subject is generally the same as the first. So in ‘non potest peccare’ (he is not able to sin), the subject is the same as of the previous verb ‘manet,’ namely ‘semen ipsus’ (the offspring of God). Therefore, we who have been born of God are able to avoid sin because we have he who absolutely cannot sin remaining in us. Those who commit actual mortal sins lose that presence of Christ and of His Spirit within them which is called sanctifying grace or the state of grace.
{3:10} In hoc manifesti sunt filii Dei, et filii diaboli. Omnis qui non est iustus, non est ex Deo, et qui non diligit fratrem suum:
{3:10} In this way, the sons of God are made manifest, and also the sons of the devil. Everyone who is not just, is not of God, as also anyone who does not love his brother.
{3:11} quoniam hæc est annunciatio, quam audistis ab initio, ut diligatis alterutrum.
{3:11} For this is the announcement that you heard from the beginning: that you should love one another.
{3:12} Non sicut Cain, qui ex maligno erat, et occidit fratrem suum. Et propter quid occidit eum? Quoniam opera eius maligna erant: fratris autem eius, iusta.
{3:12} Do not be like Cain, who was of the evil one, and who killed his brother. And why did he kill him? Because his own works were wicked, but his brother’s works were just.
{3:13} Nolite mirari fratres, si odit vos mundus.
{3:13} If the world hates you, brothers, do not be surprised.
{3:14} Nos scimus quoniam translati sumus de morte ad vitam, quoniam diligimus fratres. Qui non diligit, manet in morte:
{3:14} We know that we have passed from death to life. For we love as brothers. Whoever does not love, abides in death.
{3:15} omnis, qui odit fratrem suum, homicida est. Et scitis quoniam omnis homicida non habet vitam æternam in semetipso manentem.
{3:15} Everyone who hates his brother is a murderer. And you know that no murderer has eternal life abiding within him.
{3:16} In hoc cognovimus charitatem Dei, quoniam ille animam suam pro nobis posuit: et nos debemus pro fratribus animas ponere.
{3:16} We know the love of God in this way: because he laid down his life for us. And so, we must lay down our lives for our brothers.
{3:17} Qui habuerit substantiam huius mundi, et viderit fratrem suum necessitatem habere, et clauserit viscera sua ab eo: quomodo charitas Dei manet in eo?
{3:17} Whoever possesses the goods of this world, and sees his brother to be in need, and yet closes his heart to him: in what way does the love of God abide in him?
{3:18} Filioli mei, non diligamus verbo, neque lingua, sed opere et veritate.
{3:18} My little sons, let us not love in words only, but in works and in truth.
{3:19} in hoc cognoscimus quoniam ex veritate sumus: et in conspectu eius suadebimus corda nostra.
{3:19} In this way, we will know that we are of the truth, and we will commend our hearts in his sight.
{3:20} Quoniam si reprehenderit nos cor nostrum: maior est Deus corde nostro, et novit omnia.
{3:20} For even if our heart reproaches us, God is greater than our heart, and he knows all things.
{3:21} Charissimi, si cor nostrum non reprehenderit nos, fiduciam habemus ad Deum:
{3:21} Most beloved, if our heart does not reproach us, we can have confidence toward God;
{3:22} et quidquid petierimus, accipiemus ab eo: quoniam mandata eius custodimus, et ea, quæ sunt placita coram eo, facimus.
{3:22} and whatever we shall request of him, we shall receive from him. For we keep his commandments, and we do the things that are pleasing in his sight.
{3:23} Et hoc est mandatum eius: Ut credamus in nomine Filii eius Iesu Christi: et diligamus alterutrum, sicut dedit mandatum nobis.
{3:23} And this is his commandment: that we should believe in the name of his Son, Jesus Christ, and love one another, just as he has commanded us.
{3:24} Et qui servat mandata eius, in illo manet, et ipse in eo: et in hoc scimus quoniam manet in nobis de Spiritu, quem dedit nobis.
{3:24} And those who keep his commandments abide in him, and he in them. And we know that he abides in us by this: by the Spirit, whom he has given to us.
~ The plural pronoun is used here and elsewhere in order to distinguish between Christ and his followers.
[I Ioannes 4]
[1 John 4]
{4:1} Charissimi, nolite omni spiritui credere, sed probate spiritus si ex Deo sint: quoniam multi pseudoprophetæ exierunt in mundum.
{4:1} Most beloved, do not be willing to believe every spirit, but test the spirits to see if they are of God. For many false prophets have gone out into the world.
{4:2} in hoc cognoscitur Spiritus Dei: omnis spiritus qui confitetur Iesum Christum in carne venisse, ex Deo est:
{4:2} The Spirit of God may be known in this way. Every spirit who confesses that Jesus Christ has arrived in the flesh is of God;
~ The mere fact that a claimed prophet, or a claimed message to a claimed prophet, says that Jesus is the Son of God does not mean that the prophet is true. They may say with words that Jesus is God Incarnate, but then they go on to contradict or undermine His teachings, and so, in effect, they are denying his Incarnation. For if he truly has arrived Incarnate, then why do they undermine his teachings?
{4:3} et omnis spiritus, qui solvit Iesum, ex Deo non est, et hic est Antichristus, de quo audistis quoniam venit, et nunc iam in mundo est.
{4:3} and every spirit who contradicts Jesus is not of God. And this one is the Antichrist, the one that you have heard is coming, and even now he is in the world.
~ Any kind of contradiction of the teachings of Jesus is, in effect, a denial of the Incarnation of God, even if those false teachers say with words that Jesus arrived as God Incarnate. The Antichrist, when he arrives in the distant future, will deny that Christ was God Incarnate. But many false ideas, in some way and to some degree, foreshadow the Antichrist, by contradicting or undermining various teachings of Christ. This attitude eventually leads to the arrival of the Antichrist, who denies all that is of Christ.
{4:4} Vos ex Deo estis filioli, et vicistis eum, quoniam maior est qui in vobis est, quam qui in mundo.
{4:4} Little sons, you are of God, and so you have overcome him. For he who is in you is greater than he who is in the world.
{4:5} Ipsi de mundo sunt: ideo de mundo loquuntur, et mundus eos audit.
{4:5} They are of the world. Therefore, they speak about the world, and the world listens to them.
{4:6} Nos ex Deo sumus. Qui novit Deum, audit nos: qui non est ex Deo, non audit nos: in hoc cognoscimus Spiritum veritatis, et spiritum erroris.
{4:6} We are of God. Whoever knows God, listens to us. Whoever is not of God, does not listen to us. In this way, we know the Spirit of truth from the spirit of error.
{4:7} Charissimi, diligamus nos invicem: quia charitas ex Deo est. Et omnis, qui diligit, ex Deo natus est, et cognoscit Deum.
{4:7} Most beloved, let us love one another. For love is of God. And everyone who loves is born of God and knows God.
{4:8} Qui non diligit, non novit Deum: quoniam Deus charitas est.
{4:8} Whoever does not love, does not know God. For God is love.
{4:9} In hoc apparuit charitas Dei in nobis, quoniam Filium suum unigenitum misit Deus in mundum, ut vivamus per eum.
{4:9} The love of God was made apparent to us in this way: that God sent his only-begotten Son into the world, so that we might live through him.
{4:10} In hoc est charitas: non quasi nos dilexerimus Deum, sed quoniam ipse prior dilexit nos, et misit Filium suum propitiationem pro peccatis nostris.
{4:10} In this is love: not as if we had loved God, but that he first loved us, and so he sent his Son as a propitiation for our sins.
{4:11} Charissimi, si sic Deus dilexit nos: et nos debemus alterutrum diligere.
{4:11} Most beloved, if God has so loved us, we also ought to love one another.
{4:12} Deum nemo vidit umquam. Si diligamus invicem, Deus in nobis manet, et charitas eius in nobis perfecta est.
{4:12} No one has ever seen God. But if we love one another, God abides in us, and his love is perfected in us.
{4:13} In hoc cognoscimus quoniam in eo manemus, et ipse in nobis: quoniam de Spiritu suo dedit nobis.
{4:13} In this way, we know that we abide in him, and he in us: because he has given to us from his Spirit.
{4:14} Et vos vidimus, et testificamur quoniam Pater misit Filium suum Salvatorem mundi.
{4:14} And we have seen, and we testify, that the Father has sent his Son to be the Savior of the world.
{4:15} Quisquis confessus fuerit quoniam Iesus est Filius Dei, Deus in eo manet, et ipse in Deo.
{4:15} Whoever has confessed that Jesus is the Son of God, God abides in him, and he in God.
{4:16} Et nos cognovimus, et credidimus charitati, quam habet Deus in nobis. Deus charitas est: et qui manet in charitate, in Deo manet, et Deus in eo.
{4:16} And we have known and believed the love that God has for us. God is love. And he who abides in love, abides in God, and God in him.
{4:17} In hoc perfecta est charitas Dei nobiscum, ut fiduciam habeamus in die iudicii: quia sicut ille est, et nos sumus in hoc mundo.
{4:17} In this way, the love of God is perfected with us, so that we may have confidence on the day of judgment. For as he is, so also are we, in this world.
{4:18} Timor non est in charitate: sed perfecta charitas foras mittit timorem, quoniam timor pœnam habet. Qui autem timet, non est perfectus in charitate.
{4:18} Fear is not in love. Instead, perfect love casts out fear, for fear pertains to punishment. And whoever fears is not perfected in love.
{4:19} Nos ergo diligamus Deum, quoniam Deus prior dilexit nos.
{4:19} Therefore, let us love God, for God first loved us.
{4:20} Si quis dixerit quoniam diligo Deum, et fratrem suum oderit, mendax est. Qui enim non diligit fratrem suum quem vidit, Deum, quem non vidit, quomodo potest diligere?
{4:20} If anyone says that he loves God, but hates his brother, then he is a liar. For he who does not love his brother, whom he does see, in what way can he love God, whom he does not see?
{4:21} Et hoc mandatum habemus a Deo: ut qui diligit Deum, diligat et fratrem suum.
{4:21} And this is the commandment that we have from God, that he who loves God must also love his brother.
[I Ioannes 5]
[1 John 5]
{5:1} Omnis, qui credit, quoniam Iesus est Christus, ex Deo natus est. Et omnis, qui diligit eum qui genuit, diligit et eum qui natus est ex eo.
{5:1} Everyone who believes that Jesus is the Christ, is born of God. And everyone who loves God, who provides that birth, also loves him who has been born of God.
{5:2} In hoc cognoscimus quoniam diligamus natos Dei, cum Deum diligamus, et mandata eius faciamus.
{5:2} In this way, we know that we love those born of God: when we love God and do his commandments.
{5:3} Hæc est enim charitas Dei, ut mandata eius custodiamus: et mandata eius gravia non sunt.
{5:3} For this is the love of God: that we keep his commandments. And his commandments are not heavy.
{5:4} Quoniam omne, quod natum est ex Deo, vincit mundum: et hæc est victoria, quæ vincit mundum, fides nostra.
{5:4} For all that is born of God overcomes the world. And this is the victory that overcomes the world: our faith.
{5:5} Quis est, qui vincit mundum, nisi qui credit quoniam Iesus est filius Dei?
{5:5} Who is it that overcomes the world? Only he who believes that Jesus is the Son of God!
{5:6} Hic est, qui venit per aquam et sanguinem, Iesus Christus: non in aqua solum, sed in aqua et sanguine. Et Spiritus est, qui testificatur, quoniam Christus est veritas.
{5:6} This is the One who came by water and blood: Jesus Christ. Not by water only, but by water and blood. And the Spirit is the One who testifies that the Christ is the Truth.
{5:7} Quoniam Tres sunt, qui testimonium dant in cælo: Pater, Verbum, et Spiritus Sanctus: et hi Tres Unum sunt.
{5:7} For there are Three who give testimony in heaven: the Father, the Word, and the Holy Spirit. And these Three are One.
~ This passage and its message is certainly consistent with the rest of the letter of John. Now there are various opinions about whether or not the author of the letters of John is the same as the author of the Gospel of John. My opinion is that the style of writing and the vocabulary show a different and later author. The lateness of the authorship of this letter explains how the passage about the Father, Word, and Spirit can have a more developed Trinitarian theology than the Gospel. However, those who claim that the passage is not genuine are ignoring its inherent consistency with the rest of the letter from the same author.
{5:8} Et tres sunt, qui testimonium dant in terra: Spiritus, et aqua, et sanguis: et hi tres unum sunt.
{5:8} And there are three who give testimony on earth: the Spirit, and the water, and the blood. And these three are one.
{5:9} Si testimonium hominum accipimus, testimonium Dei maius est: quoniam hoc est testimonium Dei, quod maius est, quoniam testificatus est de Filio suo.
{5:9} If we accept the testimony of men, then the testimony of God is greater. For this is the testimony of God, which is greater: that he has testified about his Son.
{5:10} Qui credit in Filium Dei, habet testimonium Dei in se. Qui non credit Filio, mendacem facit eum: quia non credit in testimonium quod testificatus est Deus de Filio suo.
{5:10} Whoever believes in the Son of God, holds the testimony of God within himself. Whoever does not believe in the Son, makes him a liar, because he does not believe in the testimony which God has testified about his Son.
{5:11} Et hoc est testimonium, quoniam vitam æternam dedit nobis Deus. Et hæc vita in Filio eius est.
{5:11} And this is the testimony which God has given to us: Eternal Life. And this Life is in his Son.
{5:12} Qui habet Filium, habet vitam: qui non habet Filium, vitam non habet.
{5:12} Whoever has the Son, has Life. Whoever does not have the Son, does not have Life.
{5:13} Hæc scribo vobis: ut sciatis quoniam vitam habetis æternam, qui creditis in nomine Filii Dei.
{5:13} I am writing this to you, so that you may know that you have Eternal Life: you who believe in the name of the Son of God.
{5:14} Et hæc est fiducia, quam habemus ad eum: quia quodcumque petierimus, secundum voluntatem eius, audit nos.
{5:14} And this is the confidence which we have toward God: that no matter what we shall request, in accord with his will, he hears us.
~ The 1590 Vulgate has ‘ad Deum’ instead of ‘ad eum’.
{5:15} Et scimus quia audit nos quidquid petierimus: scimus quoniam habemus petitiones quas postulamus ab eo.
{5:15} And we know that he hears us, no matter what we request; so we know that we can obtain the things that we request of him.
{5:16} Qui scit fratrem suum peccare peccatum non ad mortem, petat, et dabitur ei vita peccanti non ad mortem. Est peccatum ad mortem: non pro illo dico ut roget quis.
{5:16} Anyone who realizes that his brother has sinned, with a sin that is not unto death, let him pray, and life shall be given to him who has sinned not unto death. There is a sin which is unto death. I am not saying that anyone should ask on behalf of that sin.
{5:17} Omnis iniquitas, peccatum est: et est peccatum ad mortem.
{5:17} All that is iniquity is sin. But there is a sin unto death.
{5:18} Scimus quia omnis, qui natus est ex Deo, non peccat: sed generatio Dei conservat eum, et malignus non tangit eum.
{5:18} We know that everyone who is born of God does not sin. Instead, rebirth in God preserves him, and the evil one cannot touch him.
{5:19} Scimus quoniam ex Deo sumus: et mundus totus in maligno positus est.
{5:19} We know that we are of God, and that the entire world is established in wickedness.
{5:20} Et scimus quoniam Filius Dei venit, et dedit nobis sensum ut cognoscamus verum Deum, et simus in vero Filio eius. Hic est verus Deus, et vita æterna.
{5:20} And we know that the Son of God has arrived, and that he has given us understanding, so that we may know the true God, and so that we may remain in his true Son. This is the true God, and this is Eternal Life.
{5:21} Filioli, custodite vos a simulacris. Amen.
{5:21} Little sons, keep yourselves from false worship. Amen.
The Sacred Bible: The First Letter of John
The Sacred Bible: The Second Letter of Peter
The Sacred Bible: The Second Letter of Peter
1 2 3
[II Petrus 1]
[2 Peter 1]
{1:1} Simon Petrus, servus, et Apostolus Iesu Christi, iis, qui coæqualem nobiscum sortiti sunt fidem in iustitia Dei nostri, et Salvatoris Iesu Christi.
{1:1} Simon Peter, servant and Apostle of Jesus Christ, to those who have been allotted an equal faith with us in the justice of our God and in our Savior Jesus Christ.
~ This letter is addressed especially to the Gentiles who became Christians.
{1:2} Gratia vobis, et pax adimpleatur in cognitione Dei, et Christi Iesu Domini nostri:
{1:2} Grace to you. And may peace be fulfilled according to the plan of God and of Christ Jesus our Lord,
{1:3} quomodo omnia nobis divinæ virtutis suæ, quæ ad vitam, et pietatem donata sunt, per cognitionem eius, qui vocavit nos propria gloria, et virtute,
{1:3} in the same manner that all things which are for life and piety have been given to us by his Divine virtue, through the plan of him who has called us to our own glory and virtue.
{1:4} per quem maxima, et pretiosa nobis promissa donavit: ut per hæc efficiamini divinæ consortes naturæ: fugientes eius, quæ in mundo est, concupiscentiæ corruptionem.
{1:4} Through Christ, he has given us the greatest and most precious promises, so that by these things you may become sharers in the Divine Nature, fleeing from the corruption of that desire which is in the world.
{1:5} Vos autem curam omnem subinferentes, ministrate in fide vestra virtutem, in virtute autem scientiam,
{1:5} But as for you, taking up every concern, minister virtue in your faith; and in virtue, knowledge;
{1:6} in scientia autem abstinentiam, in abstinentia autem patientiam, in patientia autem pietatem,
{1:6} and in knowledge, moderation; and in moderation, patience; and in patience, piety;
{1:7} in pietate autem amorem fraternitatis, in amore autem fraternitatis charitatem.
{1:7} and in piety, love of brotherhood; and in love of brotherhood, charity.
{1:8} Hæc enim si vobiscum adsint, et superent, non vacuos, nec sine fructu vos constituent in Domini nostri Iesu Christi cognitione.
{1:8} For if these things are with you, and if they abound, they will cause you to be neither empty, nor without fruit, within the plan of our Lord Jesus Christ.
{1:9} Cui enim non præsto sunt hæc, cæcus est, et manu tentans, oblivionem accipiens purgationis veterum suorum delictorum.
{1:9} For he who does not have these things at hand is blind and groping, being forgetful of his purification from his former offenses.
{1:10} Quapropter fratres magis satagite ut per bona opera certam vestram vocationem, et electionem faciatis: hæc enim facientes, non peccabitis aliquando.
{1:10} Because of this, brothers, be all the more diligent, so that by good works you may make certain your calling and election. For in doing these things, you do not sin at any time.
{1:11} Sic enim abundanter ministrabitur vobis introitus in æternum regnum Domini nostri, et Salvatoris Iesu Christi.
{1:11} For in this way, you shall be provided abundantly with an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
{1:12} Propter quod incipiam vos semper commonere de his: et quidem scientes et confirmatos vos in præsenti veritate.
{1:12} For this reason, I will always begin to admonish you about these things, even though, certainly, you know them and are confirmed in the present truth.
{1:13} Iustum autem arbitror quamdiu sum in hoc tabernaculo, suscitare vos in commonitione:
{1:13} But I consider it just, as long as I am in this tabernacle, to stir you up with admonishments.
{1:14} certus quod velox est depositio tabernaculi mei secundum quod et Dominus noster Iesus Christus significavit mihi.
{1:14} For it is certain that the laying to rest of this, my tabernacle, is approaching swiftly, just as our Lord Jesus Christ has also indicated to me.
{1:15} Dabo autem operam et frequenter habere vos post obitum meum, ut horum memoriam faciatis.
{1:15} Therefore, I will present a work for you to have, so that, frequently after my passing, you may call to mind these things.
{1:16} Non enim doctas fabulas secuti notam fecimus vobis Domini nostri Iesu Christi virtutem, et præsentiam: sed speculatores facti illius magnitudinis.
{1:16} For it was not by following fanciful doctrines that we made known to you the power and presence of our Lord Jesus Christ, but we were made eyewitnesses of his greatness.
{1:17} Accipiens enim a Deo Patre honorem, et gloriam, voce delapsa ad eum huiuscemodi a magnifica gloria: Hic est Filius meus dilectus, in quo mihi complacui, ipsum audite.
{1:17} For he received honor and glory from God the Father, whose voice descended to him from the magnificent glory: “This is my beloved Son, in whom I am well pleased. Listen to him.”
{1:18} Et hanc vocem nos audivimus de cælo allatam, cum essemus cum ipso in monte sancto.
{1:18} We also heard this voice conveyed from heaven, when we were with him on the holy mountain.
{1:19} Et habemus firmiorem propheticum sermonem: cui benefacitis attendentes quasi lucernæ lucenti in caliginoso loco donec dies elucescat, et lucifer oriatur in cordibus vestris:
{1:19} And so, we have an even firmer prophetic word, to which you would do well to listen, as to a light shining within a dark place, until the day dawns, and the daystar rises, in your hearts.
{1:20} hoc primum intelligentes quod omnis prophetia Scripturæ propria interpretatione non fit.
{1:20} Understand this first: that every prophecy of Scripture does not result from one’s own interpretation.
{1:21} Non enim voluntate humana allata est aliquando prophetia: sed Spiritu Sancto inspirati, locuti sunt sancti Dei homines.
{1:21} For prophecy was not conveyed by human will at any time. Instead, holy men were speaking about God while inspired by the Holy Spirit.
[II Petrus 2]
[2 Peter 2]
{2:1} Fuerunt vero et pseudoprophetæ in populo, sicut et in vobis erunt magistri mendaces, qui introducent sectas perditionis, et eum, qui emit eos, Dominum negant: superducentes sibi celerem perditionem.
{2:1} But there were also false prophets among the people, just as there will be among you lying teachers, who will introduce divisions of perdition, and they will deny him who bought them, the Lord, bringing upon themselves swift destruction.
{2:2} Et multi sequentur eorum luxurias, per quos via veritatis blasphemabitur:
{2:2} And many persons will follow their indulgences; through such persons, the way of truth will be blasphemed.
{2:3} et in avaritia fictis verbis de vobis negotiabuntur: quibus iudicium iam olim non cessat: et perditio eorum non dormitat.
{2:3} And in avarice, they will negotiate about you with false words. Their judgment, in the near future, is not delayed, and their perdition does not sleep.
~ The phrase ‘iam olim’ has the effect of referring to the near future: ‘iam’ (now or already), and ‘olim’ (referring to the past or to the future).
{2:4} Si enim Deus angelis peccantibus non pepercit, sed rudentibus inferni detractos in Tartarum tradidit cruciandos, in iudicium reservari.
{2:4} For God did not spare those Angels who sinned, but instead delivered them, as if dragged down by infernal ropes, into the torments of the underworld, to be reserved unto judgment.
{2:5} Et originali mundo non pepercit, sed octavum Noe iustitiæ præconem custodivit, diluvium mundo impiorum inducens.
{2:5} And he did not spare the original world, but he preserved the eighth one, Noah, the herald of justice, bringing the flood upon the world of the impious.
~ Noah, his wife, his three sons, and their three wives, (8 persons) were saved on the ark. Also, there were 8 generations between Adam and Noah.
{2:6} Et civitates Sodomorum, et Gomorrhæorum in cinerem redigens, eversione damnavit: exemplum eorum, qui impie acturi sunt, ponens:
{2:6} And he reduced the cities of Sodom and Gomorrah to ashes, condemning them to be overthrown, setting them as an example to anyone who might act impiously.
{2:7} et iustum Lot oppressum a nefandorum iniuria, ac luxuriosa conversatione eripuit:
{2:7} And he rescued a just man, Lot, who was oppressed by the unjust and lewd behavior of the wicked.
{2:8} aspectu enim, et auditu iustus erat: habitans apud eos, qui de die in diem animam iustam iniquis operibus cruciabant.
{2:8} For in seeing and in hearing, he was just, though he lived with those who, from day to day, crucified the just soul with works of iniquity.
{2:9} Novit Dominus pios de tentatione eripere: iniquos vero in diem iudicii reservare cruciandos.
{2:9} Thus, the Lord knows how to rescue the pious from trials, and how to reserve the iniquitous for torments on the day of judgment;
{2:10} magis autem eos, qui post carnem in concupiscentia immunditiæ ambulant, dominationemque contemnunt, audaces, sibi placentes, sectas non metuunt introducere blasphemantes:
{2:10} even more so, those who walk after the flesh in unclean desires, and who despise proper authority. Boldly pleasing themselves, they do not dread to introduce divisions by blaspheming;
{2:11} ubi Angeli fortitudine, et virtute cum sint maiores, non portant adversum se execrabile iudicium.
{2:11} whereas the Angels, who are greater in strength and virtue, did not bring against themselves such a deplorable judgment.
{2:12} Hi vero velut irrationabilia pecora, naturaliter in captionem, et in perniciem in his quæ ignorant blasphemantes in corruptione sua peribunt,
{2:12} Yet truly, these others, like irrational beasts, naturally fall into traps and into ruin by blaspheming whatever they do not understand, and so they shall perish in their corruption,
{2:13} percipientes mercedem iniustitiæ, voluptatem existimantes diei delicias: coinquinationes, et maculæ deliciis affluentes, in conviviis suis luxuriantes vobiscum,
{2:13} receiving the reward of injustice, the fruition of valuing the delights of the day: defilements and stains, overflowing with self-indulgences, taking pleasure in their feasts with you,
{2:14} oculos habentes plenos adulterii, et incessabilis delicti. Pellicientes animas instabiles, cor exercitatum avaritia habentes, maledictionis filii:
{2:14} having eyes full of adultery and of incessant offenses, luring unstable souls, having a heart well-trained in avarice, sons of curses!
{2:15} derelinquentes rectam viam erraverunt, secuti viam Balaam ex Bosor, qui mercedem iniquitatis amavit:
{2:15} Abandoning the straight path, they wandered astray, having followed the way of Balaam, the son of Beor, who loved the wages of iniquity.
{2:16} correptionem vero habuit suæ vesaniæ: subiugale mutum animal, hominis voce loquens, prohibuit prophetæ insipientiam.
{2:16} Yet truly, he had a correction of his madness: the mute animal under the yoke, which, by speaking with a human voice, forbid the folly of the prophet.
{2:17} Hi sunt fontes sine aqua, et nebulæ turbinibus exagitatæ, quibus caligo tenebrarum reservatur.
{2:17} These ones are like fountains without water, and like clouds stirred up by whirlwinds. For them, the mist of darkness is reserved.
{2:18} Superba enim vanitatis loquentes, pelliciunt in desideriis carnis luxuriæ eos, qui paululum effugiunt, qui in errore conversantur:
{2:18} For, speaking with the arrogance of vanity, they lure, by the desires of fleshly pleasures, those who are fleeing to some extent, who are being turned from error,
{2:19} libertatem illis promittentes, cum ipsi servi sint corruptionem: a quo enim quis superatus est, huius et servus est.
{2:19} promising them freedoms, while they themselves are the servants of corruption. For by whatever a man is overcome, of this also is he the servant.
{2:20} Si enim refugientes coinquinationes mundi in cognitione Domini nostri, et Salvatoris Iesu Christi, his rursus implicati superantur: facta sunt eis posteriora deteriora prioribus.
{2:20} For if, after taking refuge from the defilements of the world in the understanding of our Lord and Savior Jesus Christ, they again become entangled and overcome by these things, then the latter state becomes worse than the former.
{2:21} Melius enim erat illis non cognoscere viam iustitiæ, quam post agnitionem, retrorsum converti ab eo, quod illis traditum est sancto mandato.
{2:21} For it would have been better for them not to have known the way of justice than, after acknowledging it, to turn away from that holy commandment which was handed on to them.
~ Those who die in original sin only, being guilty of the mortal sin of omission of never having found sanctifying grace throughout their adult lives, are punished in Hell with lesser sufferings than those who found sanctifying grace, and later lost it, never to regain it again, because of mortal sins after sanctifying grace.
{2:22} Contigit enim eis illud veri proverbii: Canis reversus ad suum vomitum: et, Sus lota in volutabro luti.
{2:22} For the truth of the proverb has happened to them: The dog has returned to his own vomit, and the washed sow has returned to her wallowing in the mud.
[II Petrus 3]
[2 Peter 3]
{3:1} Hanc ecce vobis, charissimi, secundam scribo epistolam, in quibus vestram excito in commonitione sinceram mentem:
{3:1} Consider, most beloved, this second epistle which I am writing to you, in which I stir up, by admonition, your sincere mind,
{3:2} ut memores sitis eorum, quæ prædixi verborum a sanctis Prophetis, et Apostolorum vestrorum præceptorum Domini et Salvatoris.
{3:2} so that you may be mindful of those words that I preached to you from the holy prophets, and of the precepts of the Apostles of your Lord and Savior.
{3:3} Hoc primum scientes, quod venient in novissimis diebus in deceptione illusores, iuxta proprias concupiscentias ambulantes,
{3:3} Know this first: that in the last days there will arrive deceitful mockers, walking according to their own desires,
{3:4} dicentes: Ubi est promissio, aut adventus eius? ex quo enim patres dormierunt, omnia sic perseverant ab initio creaturæ.
{3:4} saying: “Where is his promise or his advent? For from the time that the fathers have slept, all things have continued just as they were from the beginning of creation.”
{3:5} Latet enim eos hoc volentes, quod cæli erant prius, et terra, de aqua, et per aquam consistens Dei Verbo:
{3:5} But they willfully ignore this: that the heavens existed first, and that the earth, from water and through water, was established by the Word of God.
{3:6} per quæ, ille tunc mundus aqua inundatus periit.
{3:6} By water, the former world then, having been inundated with water, perished.
{3:7} Cæli autem, qui nunc sunt, et terra eodem Verbo repositi sunt, igni reservati in diem iudicii, et perditionis impiorum hominum.
{3:7} But the heavens and the earth that exist now were restored by the same Word, being reserved unto fire on the day of judgment, and unto the perdition of impious men.
{3:8} Unum vero hoc non lateat vos, charissimi, quia unus dies apud Dominum sicut mille anni, et mille anni sicut dies unus.
{3:8} Yet truly, let this one thing not escape notice, most beloved, that with the Lord one day is like a thousand years, and a thousand years is like one day.
{3:9} Non tardat Dominus promissionem suam, sicut quidam existimant: sed patienter agit propter vos, nolens aliquos perire, sed omnes ad pœnitentiam reverti.
{3:9} The Lord is not delaying his promise, as some imagine, but he does act patiently for your sake, not wanting anyone to perish, but wanting all to be turned back to penance.
{3:10} Adveniet autem dies Domini ut fur: in quo cæli magno impetu transient, elementa vero calore solventur, terra autem et quæ in ipsa sunt opera, exurentur.
{3:10} Then the day of the Lord shall arrive like a thief. On that day, the heavens shall pass away with great violence, and truly the elements shall be dissolved with heat; then the earth, and the works that are within it, shall be completely burned up.
{3:11} Cum igitur hæc omnia dissolvenda sunt, quales oportet vos esse in sanctis conversationibus, et pietatibus,
{3:11} Therefore, since all these things will be dissolved, what kind of people ought you to be? In behavior and in piety, be holy,
{3:12} expectantes, et properantes in adventum diei Domini, per quem cæli ardentes solventur, et elementa ignis ardore tabescent?
{3:12} waiting for, and hurrying toward, the advent of the day of the Lord, by which the burning heavens shall be dissolved, and the elements shall melt from the heat of the fire.
{3:13} Novos vero cælos, et novam terram secundum promissa ipsius expectamus, in quibus iustitia habitat.
{3:13} Yet truly, in accord with his promises, we are looking forward to the new heavens and the new earth, in which justice lives.
{3:14} Propter quod charissimi hæc expectantes, satagite immaculati, et inviolati ei inveniri in pace.
{3:14} Therefore, most beloved, while awaiting these things, be diligent, so that you may be found to be immaculate and unassailable before him, in peace.
{3:15} Et Domini nostri longanimitatem, salutem arbitremini: sicut et charissimus frater noster Paulus secundum datam sibi sapientiam scripsit vobis,
{3:15} And let the longsuffering of our Lord be considered salvation, as also our most beloved brother Paul, according to the wisdom given to him, has written to you,
{3:16} sicut et omnibus epistolis, loquens in eis de his, in quibus sunt quædam difficilia intellectu, quæ indocti, et instabiles depravant, sicut et ceteras Scripturas, ad suam ipsorum perditionem.
{3:16} just as he also spoke in all of his epistles about these things. In these, there are certain things which are difficult to understand, which the unlearned and the unsteady distort, as they also do the other Scriptures, to their own destruction.
{3:17} Vos igitur fratres præscientes custodite, ne insipientium errore traducti excidatis a propria firmitate.
{3:17} But since you, brothers, know these things beforehand, be cautious, lest by being drawn into the error of the foolish, you may fall away from your own steadfastness.
{3:18} Crescite vero in gratia, et in cognitione Domini nostri, et Salvatoris Iesu Christi. Ipsi gloria et nunc, et in diem æternitatis. Amen.
{3:18} Yet truly, increase in grace and in the knowledge of our Lord and Savior Jesus Christ. To him be glory, both now and in the day of eternity. Amen.
The Sacred Bible: The Second Letter of Peter
1 2 3
[II Petrus 1]
[2 Peter 1]
{1:1} Simon Petrus, servus, et Apostolus Iesu Christi, iis, qui coæqualem nobiscum sortiti sunt fidem in iustitia Dei nostri, et Salvatoris Iesu Christi.
{1:1} Simon Peter, servant and Apostle of Jesus Christ, to those who have been allotted an equal faith with us in the justice of our God and in our Savior Jesus Christ.
~ This letter is addressed especially to the Gentiles who became Christians.
{1:2} Gratia vobis, et pax adimpleatur in cognitione Dei, et Christi Iesu Domini nostri:
{1:2} Grace to you. And may peace be fulfilled according to the plan of God and of Christ Jesus our Lord,
{1:3} quomodo omnia nobis divinæ virtutis suæ, quæ ad vitam, et pietatem donata sunt, per cognitionem eius, qui vocavit nos propria gloria, et virtute,
{1:3} in the same manner that all things which are for life and piety have been given to us by his Divine virtue, through the plan of him who has called us to our own glory and virtue.
{1:4} per quem maxima, et pretiosa nobis promissa donavit: ut per hæc efficiamini divinæ consortes naturæ: fugientes eius, quæ in mundo est, concupiscentiæ corruptionem.
{1:4} Through Christ, he has given us the greatest and most precious promises, so that by these things you may become sharers in the Divine Nature, fleeing from the corruption of that desire which is in the world.
{1:5} Vos autem curam omnem subinferentes, ministrate in fide vestra virtutem, in virtute autem scientiam,
{1:5} But as for you, taking up every concern, minister virtue in your faith; and in virtue, knowledge;
{1:6} in scientia autem abstinentiam, in abstinentia autem patientiam, in patientia autem pietatem,
{1:6} and in knowledge, moderation; and in moderation, patience; and in patience, piety;
{1:7} in pietate autem amorem fraternitatis, in amore autem fraternitatis charitatem.
{1:7} and in piety, love of brotherhood; and in love of brotherhood, charity.
{1:8} Hæc enim si vobiscum adsint, et superent, non vacuos, nec sine fructu vos constituent in Domini nostri Iesu Christi cognitione.
{1:8} For if these things are with you, and if they abound, they will cause you to be neither empty, nor without fruit, within the plan of our Lord Jesus Christ.
{1:9} Cui enim non præsto sunt hæc, cæcus est, et manu tentans, oblivionem accipiens purgationis veterum suorum delictorum.
{1:9} For he who does not have these things at hand is blind and groping, being forgetful of his purification from his former offenses.
{1:10} Quapropter fratres magis satagite ut per bona opera certam vestram vocationem, et electionem faciatis: hæc enim facientes, non peccabitis aliquando.
{1:10} Because of this, brothers, be all the more diligent, so that by good works you may make certain your calling and election. For in doing these things, you do not sin at any time.
{1:11} Sic enim abundanter ministrabitur vobis introitus in æternum regnum Domini nostri, et Salvatoris Iesu Christi.
{1:11} For in this way, you shall be provided abundantly with an entrance into the eternal kingdom of our Lord and Savior Jesus Christ.
{1:12} Propter quod incipiam vos semper commonere de his: et quidem scientes et confirmatos vos in præsenti veritate.
{1:12} For this reason, I will always begin to admonish you about these things, even though, certainly, you know them and are confirmed in the present truth.
{1:13} Iustum autem arbitror quamdiu sum in hoc tabernaculo, suscitare vos in commonitione:
{1:13} But I consider it just, as long as I am in this tabernacle, to stir you up with admonishments.
{1:14} certus quod velox est depositio tabernaculi mei secundum quod et Dominus noster Iesus Christus significavit mihi.
{1:14} For it is certain that the laying to rest of this, my tabernacle, is approaching swiftly, just as our Lord Jesus Christ has also indicated to me.
{1:15} Dabo autem operam et frequenter habere vos post obitum meum, ut horum memoriam faciatis.
{1:15} Therefore, I will present a work for you to have, so that, frequently after my passing, you may call to mind these things.
{1:16} Non enim doctas fabulas secuti notam fecimus vobis Domini nostri Iesu Christi virtutem, et præsentiam: sed speculatores facti illius magnitudinis.
{1:16} For it was not by following fanciful doctrines that we made known to you the power and presence of our Lord Jesus Christ, but we were made eyewitnesses of his greatness.
{1:17} Accipiens enim a Deo Patre honorem, et gloriam, voce delapsa ad eum huiuscemodi a magnifica gloria: Hic est Filius meus dilectus, in quo mihi complacui, ipsum audite.
{1:17} For he received honor and glory from God the Father, whose voice descended to him from the magnificent glory: “This is my beloved Son, in whom I am well pleased. Listen to him.”
{1:18} Et hanc vocem nos audivimus de cælo allatam, cum essemus cum ipso in monte sancto.
{1:18} We also heard this voice conveyed from heaven, when we were with him on the holy mountain.
{1:19} Et habemus firmiorem propheticum sermonem: cui benefacitis attendentes quasi lucernæ lucenti in caliginoso loco donec dies elucescat, et lucifer oriatur in cordibus vestris:
{1:19} And so, we have an even firmer prophetic word, to which you would do well to listen, as to a light shining within a dark place, until the day dawns, and the daystar rises, in your hearts.
{1:20} hoc primum intelligentes quod omnis prophetia Scripturæ propria interpretatione non fit.
{1:20} Understand this first: that every prophecy of Scripture does not result from one’s own interpretation.
{1:21} Non enim voluntate humana allata est aliquando prophetia: sed Spiritu Sancto inspirati, locuti sunt sancti Dei homines.
{1:21} For prophecy was not conveyed by human will at any time. Instead, holy men were speaking about God while inspired by the Holy Spirit.
[II Petrus 2]
[2 Peter 2]
{2:1} Fuerunt vero et pseudoprophetæ in populo, sicut et in vobis erunt magistri mendaces, qui introducent sectas perditionis, et eum, qui emit eos, Dominum negant: superducentes sibi celerem perditionem.
{2:1} But there were also false prophets among the people, just as there will be among you lying teachers, who will introduce divisions of perdition, and they will deny him who bought them, the Lord, bringing upon themselves swift destruction.
{2:2} Et multi sequentur eorum luxurias, per quos via veritatis blasphemabitur:
{2:2} And many persons will follow their indulgences; through such persons, the way of truth will be blasphemed.
{2:3} et in avaritia fictis verbis de vobis negotiabuntur: quibus iudicium iam olim non cessat: et perditio eorum non dormitat.
{2:3} And in avarice, they will negotiate about you with false words. Their judgment, in the near future, is not delayed, and their perdition does not sleep.
~ The phrase ‘iam olim’ has the effect of referring to the near future: ‘iam’ (now or already), and ‘olim’ (referring to the past or to the future).
{2:4} Si enim Deus angelis peccantibus non pepercit, sed rudentibus inferni detractos in Tartarum tradidit cruciandos, in iudicium reservari.
{2:4} For God did not spare those Angels who sinned, but instead delivered them, as if dragged down by infernal ropes, into the torments of the underworld, to be reserved unto judgment.
{2:5} Et originali mundo non pepercit, sed octavum Noe iustitiæ præconem custodivit, diluvium mundo impiorum inducens.
{2:5} And he did not spare the original world, but he preserved the eighth one, Noah, the herald of justice, bringing the flood upon the world of the impious.
~ Noah, his wife, his three sons, and their three wives, (8 persons) were saved on the ark. Also, there were 8 generations between Adam and Noah.
{2:6} Et civitates Sodomorum, et Gomorrhæorum in cinerem redigens, eversione damnavit: exemplum eorum, qui impie acturi sunt, ponens:
{2:6} And he reduced the cities of Sodom and Gomorrah to ashes, condemning them to be overthrown, setting them as an example to anyone who might act impiously.
{2:7} et iustum Lot oppressum a nefandorum iniuria, ac luxuriosa conversatione eripuit:
{2:7} And he rescued a just man, Lot, who was oppressed by the unjust and lewd behavior of the wicked.
{2:8} aspectu enim, et auditu iustus erat: habitans apud eos, qui de die in diem animam iustam iniquis operibus cruciabant.
{2:8} For in seeing and in hearing, he was just, though he lived with those who, from day to day, crucified the just soul with works of iniquity.
{2:9} Novit Dominus pios de tentatione eripere: iniquos vero in diem iudicii reservare cruciandos.
{2:9} Thus, the Lord knows how to rescue the pious from trials, and how to reserve the iniquitous for torments on the day of judgment;
{2:10} magis autem eos, qui post carnem in concupiscentia immunditiæ ambulant, dominationemque contemnunt, audaces, sibi placentes, sectas non metuunt introducere blasphemantes:
{2:10} even more so, those who walk after the flesh in unclean desires, and who despise proper authority. Boldly pleasing themselves, they do not dread to introduce divisions by blaspheming;
{2:11} ubi Angeli fortitudine, et virtute cum sint maiores, non portant adversum se execrabile iudicium.
{2:11} whereas the Angels, who are greater in strength and virtue, did not bring against themselves such a deplorable judgment.
{2:12} Hi vero velut irrationabilia pecora, naturaliter in captionem, et in perniciem in his quæ ignorant blasphemantes in corruptione sua peribunt,
{2:12} Yet truly, these others, like irrational beasts, naturally fall into traps and into ruin by blaspheming whatever they do not understand, and so they shall perish in their corruption,
{2:13} percipientes mercedem iniustitiæ, voluptatem existimantes diei delicias: coinquinationes, et maculæ deliciis affluentes, in conviviis suis luxuriantes vobiscum,
{2:13} receiving the reward of injustice, the fruition of valuing the delights of the day: defilements and stains, overflowing with self-indulgences, taking pleasure in their feasts with you,
{2:14} oculos habentes plenos adulterii, et incessabilis delicti. Pellicientes animas instabiles, cor exercitatum avaritia habentes, maledictionis filii:
{2:14} having eyes full of adultery and of incessant offenses, luring unstable souls, having a heart well-trained in avarice, sons of curses!
{2:15} derelinquentes rectam viam erraverunt, secuti viam Balaam ex Bosor, qui mercedem iniquitatis amavit:
{2:15} Abandoning the straight path, they wandered astray, having followed the way of Balaam, the son of Beor, who loved the wages of iniquity.
{2:16} correptionem vero habuit suæ vesaniæ: subiugale mutum animal, hominis voce loquens, prohibuit prophetæ insipientiam.
{2:16} Yet truly, he had a correction of his madness: the mute animal under the yoke, which, by speaking with a human voice, forbid the folly of the prophet.
{2:17} Hi sunt fontes sine aqua, et nebulæ turbinibus exagitatæ, quibus caligo tenebrarum reservatur.
{2:17} These ones are like fountains without water, and like clouds stirred up by whirlwinds. For them, the mist of darkness is reserved.
{2:18} Superba enim vanitatis loquentes, pelliciunt in desideriis carnis luxuriæ eos, qui paululum effugiunt, qui in errore conversantur:
{2:18} For, speaking with the arrogance of vanity, they lure, by the desires of fleshly pleasures, those who are fleeing to some extent, who are being turned from error,
{2:19} libertatem illis promittentes, cum ipsi servi sint corruptionem: a quo enim quis superatus est, huius et servus est.
{2:19} promising them freedoms, while they themselves are the servants of corruption. For by whatever a man is overcome, of this also is he the servant.
{2:20} Si enim refugientes coinquinationes mundi in cognitione Domini nostri, et Salvatoris Iesu Christi, his rursus implicati superantur: facta sunt eis posteriora deteriora prioribus.
{2:20} For if, after taking refuge from the defilements of the world in the understanding of our Lord and Savior Jesus Christ, they again become entangled and overcome by these things, then the latter state becomes worse than the former.
{2:21} Melius enim erat illis non cognoscere viam iustitiæ, quam post agnitionem, retrorsum converti ab eo, quod illis traditum est sancto mandato.
{2:21} For it would have been better for them not to have known the way of justice than, after acknowledging it, to turn away from that holy commandment which was handed on to them.
~ Those who die in original sin only, being guilty of the mortal sin of omission of never having found sanctifying grace throughout their adult lives, are punished in Hell with lesser sufferings than those who found sanctifying grace, and later lost it, never to regain it again, because of mortal sins after sanctifying grace.
{2:22} Contigit enim eis illud veri proverbii: Canis reversus ad suum vomitum: et, Sus lota in volutabro luti.
{2:22} For the truth of the proverb has happened to them: The dog has returned to his own vomit, and the washed sow has returned to her wallowing in the mud.
[II Petrus 3]
[2 Peter 3]
{3:1} Hanc ecce vobis, charissimi, secundam scribo epistolam, in quibus vestram excito in commonitione sinceram mentem:
{3:1} Consider, most beloved, this second epistle which I am writing to you, in which I stir up, by admonition, your sincere mind,
{3:2} ut memores sitis eorum, quæ prædixi verborum a sanctis Prophetis, et Apostolorum vestrorum præceptorum Domini et Salvatoris.
{3:2} so that you may be mindful of those words that I preached to you from the holy prophets, and of the precepts of the Apostles of your Lord and Savior.
{3:3} Hoc primum scientes, quod venient in novissimis diebus in deceptione illusores, iuxta proprias concupiscentias ambulantes,
{3:3} Know this first: that in the last days there will arrive deceitful mockers, walking according to their own desires,
{3:4} dicentes: Ubi est promissio, aut adventus eius? ex quo enim patres dormierunt, omnia sic perseverant ab initio creaturæ.
{3:4} saying: “Where is his promise or his advent? For from the time that the fathers have slept, all things have continued just as they were from the beginning of creation.”
{3:5} Latet enim eos hoc volentes, quod cæli erant prius, et terra, de aqua, et per aquam consistens Dei Verbo:
{3:5} But they willfully ignore this: that the heavens existed first, and that the earth, from water and through water, was established by the Word of God.
{3:6} per quæ, ille tunc mundus aqua inundatus periit.
{3:6} By water, the former world then, having been inundated with water, perished.
{3:7} Cæli autem, qui nunc sunt, et terra eodem Verbo repositi sunt, igni reservati in diem iudicii, et perditionis impiorum hominum.
{3:7} But the heavens and the earth that exist now were restored by the same Word, being reserved unto fire on the day of judgment, and unto the perdition of impious men.
{3:8} Unum vero hoc non lateat vos, charissimi, quia unus dies apud Dominum sicut mille anni, et mille anni sicut dies unus.
{3:8} Yet truly, let this one thing not escape notice, most beloved, that with the Lord one day is like a thousand years, and a thousand years is like one day.
{3:9} Non tardat Dominus promissionem suam, sicut quidam existimant: sed patienter agit propter vos, nolens aliquos perire, sed omnes ad pœnitentiam reverti.
{3:9} The Lord is not delaying his promise, as some imagine, but he does act patiently for your sake, not wanting anyone to perish, but wanting all to be turned back to penance.
{3:10} Adveniet autem dies Domini ut fur: in quo cæli magno impetu transient, elementa vero calore solventur, terra autem et quæ in ipsa sunt opera, exurentur.
{3:10} Then the day of the Lord shall arrive like a thief. On that day, the heavens shall pass away with great violence, and truly the elements shall be dissolved with heat; then the earth, and the works that are within it, shall be completely burned up.
{3:11} Cum igitur hæc omnia dissolvenda sunt, quales oportet vos esse in sanctis conversationibus, et pietatibus,
{3:11} Therefore, since all these things will be dissolved, what kind of people ought you to be? In behavior and in piety, be holy,
{3:12} expectantes, et properantes in adventum diei Domini, per quem cæli ardentes solventur, et elementa ignis ardore tabescent?
{3:12} waiting for, and hurrying toward, the advent of the day of the Lord, by which the burning heavens shall be dissolved, and the elements shall melt from the heat of the fire.
{3:13} Novos vero cælos, et novam terram secundum promissa ipsius expectamus, in quibus iustitia habitat.
{3:13} Yet truly, in accord with his promises, we are looking forward to the new heavens and the new earth, in which justice lives.
{3:14} Propter quod charissimi hæc expectantes, satagite immaculati, et inviolati ei inveniri in pace.
{3:14} Therefore, most beloved, while awaiting these things, be diligent, so that you may be found to be immaculate and unassailable before him, in peace.
{3:15} Et Domini nostri longanimitatem, salutem arbitremini: sicut et charissimus frater noster Paulus secundum datam sibi sapientiam scripsit vobis,
{3:15} And let the longsuffering of our Lord be considered salvation, as also our most beloved brother Paul, according to the wisdom given to him, has written to you,
{3:16} sicut et omnibus epistolis, loquens in eis de his, in quibus sunt quædam difficilia intellectu, quæ indocti, et instabiles depravant, sicut et ceteras Scripturas, ad suam ipsorum perditionem.
{3:16} just as he also spoke in all of his epistles about these things. In these, there are certain things which are difficult to understand, which the unlearned and the unsteady distort, as they also do the other Scriptures, to their own destruction.
{3:17} Vos igitur fratres præscientes custodite, ne insipientium errore traducti excidatis a propria firmitate.
{3:17} But since you, brothers, know these things beforehand, be cautious, lest by being drawn into the error of the foolish, you may fall away from your own steadfastness.
{3:18} Crescite vero in gratia, et in cognitione Domini nostri, et Salvatoris Iesu Christi. Ipsi gloria et nunc, et in diem æternitatis. Amen.
{3:18} Yet truly, increase in grace and in the knowledge of our Lord and Savior Jesus Christ. To him be glory, both now and in the day of eternity. Amen.
The Sacred Bible: The Second Letter of Peter
The Sacred Bible: The First Letter of Peter
The Sacred Bible: The First Letter of Peter
1 2 3 4 5
[I Petrus 1]
[1 Peter 1]
{1:1} Petrus Apostolus Iesu Christi, electis advenis dispersionis Ponti, Galatiæ, Cappadociæ, Asiæ, et Bithyniæ,
{1:1} Peter, Apostle of Jesus Christ, to the newly-arrived elect of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
~ This letter is to the Christians who were formerly Jews, especially those living away from Jerusalem.
{1:2} secundum præscientiam Dei Patris, in sanctificationem Spiritus, in obedientiam, et aspersionem sanguinis Iesu Christi: Gratia vobis, et pax multiplicetur.
{1:2} in accord with the foreknowledge of God the Father, in the sanctification of the Spirit, with the obedience and the sprinkling of the blood of Jesus Christ: May grace and peace be multiplied for you.
{1:3} Benedictus Deus et Pater Domini nostri Iesu Christi, qui secundum misericordiam suam magnam regeneravit nos in spem vivam, per resurrectionem Iesu Christi ex mortuis,
{1:3} Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated us into a living hope, through the resurrection of Jesus Christ from the dead:
{1:4} in hereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conservatam in cælis in vobis,
{1:4} unto an incorruptible and undefiled and unfading inheritance, which is reserved for you in heaven.
{1:5} qui in virtute Dei custodimini per fidem in salutem, paratam revelari in tempore novissimo.
{1:5} By the power of God, you are guarded through faith for a salvation which is ready to be revealed in the end time.
{1:6} In quo exultabis, modicum nunc si oportet contristari in variis tentationibus:
{1:6} In this, you should exult, if now, for a brief time, it is necessary to be made sorrowful by various trials,
{1:7} ut probatio vestræ fidei multo pretiosior auro (quod per ignem probatur) inveniatur in laudem, et gloriam, et honorem in revelatione Iesu Christi:
{1:7} so that the testing of your faith, which is much more precious than gold tested by fire, may be found in praise and glory and honor at the revelation of Jesus Christ.
{1:8} quem cum non videritis, diligitis: in quem nunc quoque non videntes creditis: credentes autem exultabitis lætitia inenarrabili, et glorificata:
{1:8} For though you have not seen him, you love him. In him also, though you do not see him, you now believe. And in believing, you shall exult with an inexpressible and glorious joy,
{1:9} reportantes finem fidei vestræ, salutem animarum.
{1:9} returning with the goal of your faith, the salvation of souls.
{1:10} De qua salute exquisierunt, atque scrutati sunt prophetæ, qui de futura in vobis gratia prophetaverunt:
{1:10} About this salvation, the prophets inquired and diligently searched, those who prophesied about the future grace in you,
{1:11} scrutantes in quod, vel quale tempus significaret in eis Spiritus Christi: prænuncians eas quæ in Christo sunt passiones, et posteriores glorias:
{1:11} inquiring as to what type of condition was signified to them by the Spirit of Christ, when foretelling those sufferings that are in Christ, as well as the subsequent glories.
~ The Greek word ‘kairos’ is translated here as ‘tempus.’ In Greek ‘chronos’ refers to time as in the time of day or a length of time; but kairos is used for the more abstract idea of opportunity or conditions or timing, as in the English expression ‘the right time.’ So the translation here is not that the Prophets were seeking to know the date of the arrival of Christ, but rather what condition and circumstances would bring the Messiah. So tempus is translated as condition.
{1:12} quibus revelatum est quia non sibimetipsis, vobis autem ministrabant ea, quæ nunc nunciata sunt vobis per eos, qui evangelizaverunt vobis, Spiritu Sancto misso de cælo, in quem desiderant Angeli prospicere.
{1:12} To them, it was revealed that they were ministering, not for themselves, but for you those things which have now been announced to you through those who have preached the Gospel to you, through the Holy Spirit, who was sent down from heaven to the One upon whom the Angels desire to gaze.
{1:13} Propter quod succincti lumbos mentis vestræ, sobrii perfecte sperate in eam, quæ offertur vobis, gratiam, in revelationem Iesu Christi:
{1:13} For this reason, gird the waist of your mind, be sober, and hope perfectly in the grace that is offered to you in the revelation of Jesus Christ.
{1:14} quasi filii obedientiæ, non configurati prioribus ignorantiæ vestræ desideriis:
{1:14} Be like sons of obedience, not conforming to the desires of your former ignorance,
{1:15} sed secundum eum, qui vocavit vos, Sanctum: et ipsi in omni conversatione sancti sitis:
{1:15} but in accord with him who has called you: the Holy One. And in every behavior, you yourself must be holy,
{1:16} quoniam scriptum est: Sancti eritis, quoniam ego Sanctus sum.
{1:16} for it is written: “You shall be holy, for I am Holy.”
{1:17} Et si Patrem invocatis eum, qui sine acceptione personarum iudicat secundum uniuscuiusque opus, in timore incolatus vestri tempore conversamini.
{1:17} And if you invoke as Father him who, without showing favoritism to persons, judges according to each one’s work, then act in fear during the time of your sojourning here.
{1:18} Scientes quod non corruptibilibus auro, vel argento redempti estis de vana vestra conversatione paternæ traditionis:
{1:18} For you know that it was not with corruptible gold or silver that you were redeemed away from your useless behavior in the traditions of your fathers,
{1:19} sed pretioso sanguine quasi agni immaculati Christi, et incontaminati:
{1:19} but it was with the precious blood of Christ, an immaculate and undefiled lamb,
{1:20} præcogniti quidem ante mundi constitutionem, manifestati autem novissimis temporibus propter vos,
{1:20} foreknown, certainly, before the foundation of the world, and made manifest in these latter times for your sake.
{1:21} qui per ipsum fideles estis in Deo, qui suscitavit eum a mortuis, et dedit ei gloriam, ut fides vestra, et spes esset in Deo:
{1:21} Through him, you have been faithful to God, who raised him up from the dead and gave him glory, so that your faith and hope would be in God.
{1:22} Animas vestras castificantes in obedientia charitatis, in fraternitatis amore, simplici ex corde invicem diligite attentius:
{1:22} So chastise your souls with the obedience of charity, in fraternal love, and love one another from a simple heart, attentively.
{1:23} renati non ex semine corruptibili, sed incorruptibili per verbum Dei vivi, et permanentis in æternum:
{1:23} For you have been born again, not from corruptible seed, but from what is incorruptible, from the Word of God, living and remaining for all eternity.
{1:24} quia omnis caro ut fœnum: et omnis gloria eius tamquam flos fœni: exaruit fœnum, et flos eius decidit.
{1:24} For all flesh is like the grass and all its glory is like the flower of the grass. The grass withers and its flower falls away.
{1:25} Verbum autem Domini manet in æternum. Hoc est autem verbum, quod evangelizatum est in vos.
{1:25} But the Word of the Lord endures for eternity. And this is the Word that has been evangelized to you.
[I Petrus 2]
[1 Peter 2]
{2:1} Deponentes igitur omnem malitiam, et omnem dolum, et simulationes, et invidias, et omnes detractiones,
{2:1} Therefore, set aside all malice and all deceitfulness, as well as falseness and envy and every detraction.
{2:2} sicut modo geniti infantes, rationabile, sine dolo lac concupiscite: ut in eo crescatis in salutem:
{2:2} Like newborn infants, desire the milk of reasonableness without guile, so that by this you may increase unto salvation,
{2:3} si tamen gustastis quoniam dulcis est Dominus.
{2:3} if it is true that you have tasted that the Lord is sweet.
{2:4} Ad quem accedentes lapidem vivum, ab hominibus quidem reprobatum, a Deo autem electum, et honorificatum:
{2:4} And approaching him as if he were a living stone, rejected by men, certainly, but elect and honored by God,
{2:5} et ipsi tamquam lapides vivi superædificamini, domus spiritualis, sacerdotium sanctum, offerre spirituales hostias, acceptabiles Deo per Iesum Christum:
{2:5} be also yourselves like living stones, built upon him, a spiritual house, a holy priesthood, so as to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
~ The word ‘superædificamini’ is difficult to render exactly in English; it has the sense of building upon something else, i.e. Christ as the cornerstone, or of building up again and again.
{2:6} Propter quod continet Scriptura: Ecce pono in Sion lapidem summum angularem, electum, pretiosum: et qui crediderit in eum, non confundetur.
{2:6} Because of this, Scripture asserts: “Behold, I am setting in Zion a chief cornerstone, elect, precious. And whoever will have believed in him will not be confounded.”
{2:7} Vobis igitur honor credentibus: non credentibus autem lapis, quem reprobaverunt ædificantes, hic factus est in caput anguli:
{2:7} Therefore, to you who believe, he is honor. But to those who do not believe, the stone which the builders have rejected, the same has been made into the head of the corner,
{2:8} et lapis offensionis, et petra scandali his, qui offendunt verbo, nec credunt in quo et positi sunt.
{2:8} and a stone of offense, and a rock of scandal, to those who are offended by the Word; neither do they believe, though they also have been built upon him.
~ The last part of the verse refers to those Jews who do not believe in Christ even though they also have been built upon him (since Christ is hidden throughout the Old Testament). They also are meant to be living stones placed upon the living Word of God, but they refuse to believe.
{2:9} Vos autem genus electum, regale sacerdotium, gens sancta, populus acquisitionis: ut virtutes annuncietis eius, qui de tenebris vos vocavit in admirabile lumen suum.
{2:9} But you are a chosen generation, a royal priesthood, a holy nation, an acquired people, so that you may announce the virtues of him who has called you out of darkness into his marvelous light.
{2:10} Qui aliquando non populus, nunc autem populus Dei: qui non consecuti misericordiam, nunc autem misericordiam consecuti.
{2:10} Though in past times you were not a people, yet now you are the people of God. Though you had not obtained mercy, yet now you have obtained mercy.
{2:11} Charissimi, obsecro vos tamquam advenas et peregrinos abstinere vos a carnalibus desideriis, quæ militant adversus animam,
{2:11} Most beloved, I beg you, as new arrivals and sojourners, to abstain from carnal desires, which battle against the soul.
{2:12} conversationem vestram inter Gentes habentes bonam: ut in eo, quod detrectant de vobis tamquam de malefactoribus, ex bonis operibus vos considerantes, glorificent Deum in die visitationis.
{2:12} Keep your behavior among the Gentiles to what is good, so that, when they slander you as if you were evildoers, they may, by the good works that are seen in you, glorify God on the day of visitation.
{2:13} Subiecti igitur estote omni humanæ creaturæ propter Deum: sive regi quasi præcellenti:
{2:13} Therefore, be subject to every human creature because of God, whether it is to the king as preeminent,
{2:14} sive ducibus tamquam ab eo missis ad vindictam malefactorum, laudem vero bonorum:
{2:14} or to leaders as having been sent from him for vindication over evildoers, it is truly for the praise of what is good.
{2:15} quia sic est voluntas Dei, ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam:
{2:15} For such is the will of God, that by doing good you may bring about the silence of imprudent and ignorant men,
{2:16} quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed sicut servi Dei.
{2:16} in an open manner, and not as if cloaking malice with liberty, but like servants of God.
{2:17} Omnes honorate: fraternitatem diligite: Deum timete: Regem honorificate.
{2:17} Honor everyone. Love brotherhood. Fear God. Honor the king.
{2:18} Servi subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam dyscolis.
{2:18} Servants, be subject to your masters with all fear, not only to the good and meek, but also to the unruly.
{2:19} Hæc est enim gratia, si propter Dei conscientiam sustinet qui tristitias, patiens iniuste.
{2:19} For this is grace: when, because of God, a man willingly endures sorrows, suffering injustice.
{2:20} Quæ enim est gloria, si peccantes, et colaphizati suffertis? Sed si bene facientes patienter sustinetis: hæc est gratia apud Deum.
{2:20} For what glory is there, if you sin and then suffer a beating? But if you do well and suffer patiently, this is grace with God.
{2:21} In hoc enim vocati estis: quia et Christus passus est pro nobis, vobis relinquens exemplum ut sequamini vestigia eius.
{2:21} For you have been called to this because Christ also suffered for us, leaving you an example, so that you would follow in his footsteps.
{2:22} qui peccatum non fecit, nec inventus est dolus in ore eius:
{2:22} He committed no sin, neither was deceit found in his mouth.
{2:23} qui cum malediceretur, non maledicebat: cum pateretur, non comminabatur: tradebat autem iudicanti se iniuste:
{2:23} And when evil was spoken against him, he did not speak evil. When he suffered, he did not threaten. Then he handed himself over to him who judged him unjustly.
{2:24} qui peccata nostra ipse pertulit in corpore suo super lignum: ut peccatis mortui, iustitiæ vivamus: cuius livore sanati estis.
{2:24} He himself bore our sins in his body upon the tree, so that we, having died to sin, would live for justice. By his wounds, you have been healed.
{2:25} Eratis enim sicut oves errantes, sed conversi estis nunc ad Pastorem, et Episcopum animarum vestrarum.
{2:25} For you were like wandering sheep. But now you have been turned back toward the Pastor and the Bishop of your souls.
[I Petrus 3]
[1 Peter 3]
{3:1} Similiter et mulieres subditæ sint viris suis: ut et si qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant,
{3:1} Similarly also, wives should be subject to their husbands, so that, even if some do not believe the Word, they may benefit without the Word, through the behavior of these wives,
{3:2} considerantes in timore castam conversationem vestram.
{3:2} as they consider with fear your chaste behavior.
~ The word ‘conversationem’ in Latin can refer to conversation, but it more often refers to behavior or attitude.
{3:3} Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:
{3:3} For you, there should be no unnecessary adornment of the hair, or surrounding with gold, or the wearing of ornate clothing.
~ The term ‘extrinsecus capillatura’ refers to any unnecessary adornment of the hair; ‘extrinsecus’ does not mean so much outer as beyond what is necessary. The word ‘cultus’ is essential to the meaning of the last phrase. The wearing of garments is obviously not prohibited, but the wearing of ‘cultus’ garments is prohibited, referring to overly embellished or overly ostentatious clothes.
{3:4} sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
{3:4} Instead, you should be a hidden person of the heart, with the incorruptibility of a quiet and a meek spirit, rich in the sight of God.
{3:5} Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subiectæ propriis viris.
{3:5} For in this way, in past times also, holy women adorned themselves, hoping in God, being subject to their own husbands.
{3:6} Sicut Sara obediebat Abrahæ, dominum eum vocans: cuius estis filiæ benefacientes, et non pertimentes ullam perturbationem.
{3:6} For so Sarah obeyed Abraham, calling him lord. You are her daughters, well-behaved and unafraid of any disturbance.
{3:7} Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et coheredibus gratiæ vitæ: ut non impediantur orationes vestræ.
{3:7} Similarly, you husbands should live with them in accord with knowledge, bestowing honor on the female as the weaker vessel and as co-heirs of the life of grace, so that your prayers may not be hindered.
{3:8} In fine autem omnes unanimes, compatientes, fraternitatis amatores, misericordes, modesti, humiles:
{3:8} And finally, may you all be of one mind: compassionate, loving brotherhood, merciful, meek, humble,
{3:9} non reddentes malum pro malo, nec maledictum pro maledicto, sed econtrario benedicentes: quia in hoc vocati estis, ut benedictionem hereditate possideatis.
{3:9} not repaying evil with evil, nor slander with slander, but, to the contrary, repaying with blessings. For to this you have been called, so that you may possess the inheritance of a blessing.
{3:10} Qui enim vult vitam diligere, et dies videre bonos, coerceat linguam suam a malo, et labia eius ne loquantur dolum.
{3:10} For whoever wants to love life and to see good days should restrain his tongue from evil, and his lips, so that they utter no deceit.
{3:11} Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
{3:11} Let him turn away from evil, and do good. Let him seek peace, and pursue it.
{3:12} Quia oculi Domini super iustos, et aures eius in preces eorum: Vultus autem Domini super facientes mala.
{3:12} For the eyes of the Lord are upon the just, and his ears are with their prayers, but the countenance of the Lord is upon those who do evil.
{3:13} Et quis est qui vobis noceat, si boni æmulatores fueritis?
{3:13} And who is it who can harm you, if you are zealous in what is good?
{3:14} Sed et si quid patimini propter iustitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
{3:14} And yet, even when you suffer something for the sake of justice, you are blessed. So then, do not be afraid with their fear, and do not be disturbed.
{3:15} Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.
{3:15} But sanctify Christ the Lord in your hearts, being always ready to give an explanation to all who ask you the reason for that hope which is in you.
{3:16} Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
{3:16} But do so with meekness and fear, having a good conscience, so that, in whatever matter they may slander you, they shall be confounded, since they falsely accuse your good behavior in Christ.
{3:17} Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
{3:17} For it is better to suffer for doing good, if it is the will of God, than for doing evil.
{3:18} Quia et Christus semel pro peccatis nostris mortuus est, iustus pro iniustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem Spiritu.
{3:18} For Christ also died once for our sins, the Just One on behalf of the unjust, so that he might offer us to God, having died, certainly, in the flesh, but having been enlivened by the Spirit.
{3:19} In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
{3:19} And in the Spirit, he preached to those who were in prison, going to those souls
~ This is one of the well-known references to Purgatory in Scripture.
{3:20} qui increduli fuerant aliquando, quando expectabant Dei patientiam in diebus Noe, cum fabricaretur arca: in qua pauci, id est octo animæ salvæ factæ sunt per aquam.
{3:20} who had been unbelieving in past times, while they waited for the patience of God, as in the days of Noah, when the ark was being built. In that ark, a few, that is, eight souls, were saved by water.
{3:21} Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Iesu Christi,
{3:21} And now you also are saved, in a similar manner, by baptism, not by the testimony of sordid flesh, but by the examination of a good conscience in God, through the resurrection of Jesus Christ.
{3:22} qui est in dextera Dei, deglutiens mortem ut vitæ æternæ heredes efficeremur: profectus in cælum subiectis sibi Angelis, et potestatibus, et virtutibus.
{3:22} He is at the right hand of God, devouring death, so that we may be made heirs to eternal life. And since he has journeyed to heaven, the Angels and powers and virtues are subject to him.
[I Petrus 4]
[1 Peter 4]
{4:1} Christo igitur passo in carne, et vos eadem cogitatione armamini: quia qui passus est in carne, desiit a peccatis:
{4:1} Since Christ has suffered in the flesh, you also should be armed with the same intention. For he who suffers in the flesh desists from sin,
{4:2} Ut iam non desideriis hominum, sed voluntati Dei, quod reliquum est in carne vivat temporis.
{4:2} so that now he may live, for the remainder of his time in the flesh, not by the desires of men, but by the will of God.
{4:3} Sufficit enim præteritum tempus ad voluntatem Gentium consummandam his, qui ambulaverunt in luxuriis, desideriis, vinolentiis, comessationibus, potationibus, et illicitis idolorum cultibus.
{4:3} For the time that has passed is sufficient to have fulfilled the will of the Gentiles, those who have walked in luxuries, lusts, intoxication, feasting, drinking, and the illicit worship of idols.
{4:4} In quo admirantur non concurrentibus vobis in eamdem luxuriæ confusionem, blasphemantes.
{4:4} About this, they wonder why you do not rush with them into the same confusion of indulgences, blaspheming.
{4:5} Qui reddent rationem ei, qui paratus est iudicare vivos et mortuos.
{4:5} But they must render an account to him who is prepared to judge the living and the dead.
{4:6} Propter hoc enim et mortuis evangelizatum est: ut iudicentur quidem secundum homines in carne, vivant autem secundum Deum in Spiritu.
{4:6} For because of this, the Gospel was also preached to the dead, so that they might be judged, certainly, just like men in the flesh, yet also, so that they might live according to God, in the Spirit.
{4:7} Omnium autem finis appropinquavit. Estote itaque prudentes, et vigilate in orationibus.
{4:7} But the end of everything draws near. And so, be prudent, and be vigilant in your prayers.
{4:8} Ante omnia autem, mutuam in vobismetipsis charitatem continuam habentes: quia charitas operit multitudinem peccatorum.
{4:8} But, before all things, have a constant mutual charity among yourselves. For love covers a multitude of sins.
{4:9} Hospitales invicem sine murmuratione:
{4:9} Show hospitality to one another without complaining.
{4:10} Unusquisque, sicut accepit gratiam, in alterutrum illam administrantes, sicut boni dispensatores multiformis gratiæ Dei.
{4:10} Just as each of you has received grace, minister in the same way to one another, as good stewards of the manifold grace of God.
{4:11} Si quis loquitur, quasi sermones Dei: si quis ministrat, tamquam ex virtute, quam administrat Deus: ut in omnibus honorificetur Deus per Iesum Christum: cui est gloria, et imperium in sæcula sæculorum: Amen.
{4:11} When anyone speaks, it should be like words of God. When anyone ministers, it should be from the virtue that God provides, so that in all things God may be honored through Jesus Christ. To him is glory and dominion forever and ever. Amen.
{4:12} Charissimi, nolite peregrinari in fervore, qui ad tentationem vobis fit, quasi novi aliquid vobis contingat:
{4:12} Most beloved, do not choose to sojourn in the passion which is a temptation to you, as if something new might happen to you.
{4:13} sed communicantes Christi passionibus gaudete, ut et in revelatione gloriæ eius gaudeatis exultantes.
{4:13} But instead, commune in the Passion of Christ, and be glad that, when his glory will be revealed, you too may rejoice with exultation.
{4:14} Si exprobramini in nomine Christi, beati eritis: quoniam quod est honoris, gloriæ, et virtutis Dei, et qui est eius Spiritus, super vos requiescit.
{4:14} If you are reproached for the name of Christ, you will be blessed, because that which is of the honor, glory, and power of God, and that which is of his Spirit, rests upon you.
{4:15} Nemo autem vestrum patiatur ut homicida, aut fur, aut maledicus, aut alienorum appetitor.
{4:15} But let none of you suffer for being a murderer, or a thief, or a slanderer, or one who covets what belongs to another.
{4:16} Si autem ut Christianus, non erubescat: glorificet autem Deum in isto nomine.
{4:16} But if one of you suffers for being a Christian, he should not be ashamed. Instead, he should glorify God in that name.
{4:17} Quoniam tempus est ut incipiat iudicium a domo Dei. Si autem primum a nobis: quis finis eorum, qui non credunt Dei Evangelio?
{4:17} For it is time that judgment begin at the house of God. And if it is first from us, what shall be the end of those who do not believe the Gospel of God?
{4:18} Et si iustus vix salvabitur, impius, et peccator ubi parebunt?
{4:18} And if the just man will scarcely be saved, where will the impious and the sinner appear?
{4:19} Itaque et hi, qui patiuntur secundum voluntatem Dei, fideli Creatori commendent animas suas in benefactis.
{4:19} Therefore, too, let those who suffer according to the will of God commend their souls by good deeds to the faithful Creator.
[I Petrus 5]
[1 Peter 5]
{5:1} Seniores ergo, qui in vobis sunt, obsecro, consenior et testis Christi passionum: qui et eius, quæ in futuro revelanda est, gloriæ communicator:
{5:1} Therefore, I beg the elders who are among you, as one who is also an elder and a witness of the Passion of Christ, who also shares in that glory which is to be revealed in the future:
{5:2} pascite qui in vobis est gregem Dei, providentes non coacte, sed spontanee secundum Deum: neque turpis lucri gratia, sed voluntarie:
{5:2} pasture the flock of God that is among you, providing for it, not as a requirement, but willingly, in accord with God, and not for the sake of tainted profit, but freely,
{5:3} neque ut dominantes in cleris, sed forma facti gregis ex animo.
{5:3} not so as to dominate by means of the clerical state, but so as to be formed into a flock from the heart.
{5:4} Et cum apparuerit Princeps pastorum, percipietis immarcescibilem gloriæ coronam.
{5:4} And when the Leader of pastors will have appeared, you shall secure an unfading crown of glory.
~ The phrase ‘in cleris’ refers to the ordained, as is clear from the subsequent verse, which calls Christ the leader of pastors. Therefore, the elders to whom Peter addresses himself are ordained men, i.e. priests and Bishops.
{5:5} Similiter adolescentes subditi estote senioribus. Omnes autem invicem humilitatem insinuate, quia Deus superbis resistit, humilibus autem dat gratiam.
{5:5} Similarly, young persons, be subject to the elders. And infuse all humility among one another, for God resists the arrogant, but to the humble he gives grace.
{5:6} Humiliamini igitur sub potenti manu Dei, ut vos exaltet in tempore visitationis:
{5:6} And so, be humbled under the powerful hand of God, so that he may exalt you in the time of visitation.
{5:7} omnem solicitudinem vestram proiicientes in eum, quoniam ipsi cura est de vobis.
{5:7} Cast all your cares upon him, for he takes care of you.
{5:8} Sobrii estote, et vigilate: quia adversarius vester diabolus tamquam leo rugiens circuit, quærens quem devoret:
{5:8} Be sober and vigilant. For your adversary, the devil, is like a roaring lion, traveling around and seeking those whom he might devour.
{5:9} Cui resistite fortes in fide: scientes eamdem passionem ei, quæ in mundo est, vestræ fraternitati fieri.
{5:9} Resist him by being strong in faith, being aware that the same passions afflict those who are your brothers in the world.
{5:10} Deus autem omnis gratiæ, qui vocavit nos in æternam suam gloriam in Christo Iesu, modicum passos ipse perficiet, confirmabit, solidabitque.
{5:10} But the God of all grace, who has called us to his eternal glory in Christ Jesus, will himself perfect, confirm, and establish us, after a brief time of suffering.
{5:11} Ipsi gloria, et imperium in sæcula sæculorum: Amen.
{5:11} To him be glory and dominion forever and ever. Amen.
{5:12} Per Silvanum fidelem fratrem vobis, ut arbitror, breviter scripsi: obsecrans et contestans, hanc esse veram gratiam Dei, in qua statis.
{5:12} I have written briefly, through Sylvanus, whom I consider to be a faithful brother to you, begging and testifying that this is the true grace of God, in which you have been established.
{5:13} Salutat vos Ecclesia, quæ est in Babylone coelecta, et Marcus filius meus.
{5:13} The Church which is in Babylon, elect together with you, greets you, as does my son, Mark.
~ The word Babylon is here used to refer to Rome. Mark is the writer of the Gospel of Mark, who himself was a student of Peter. Mark is referred to as Peter’s son, because Mark was about the age of a son to Peter and because the relationship was like that of father and son in the Faith.
{5:14} Salutate invicem in osculo sancto: Gratia vobis omnibus, qui estis in Christo Iesu. Amen.
{5:14} Greet one another with a holy kiss. Grace be to all of you who are in Christ Jesus. Amen.
The Sacred Bible: The First Letter of Peter
1 2 3 4 5
[I Petrus 1]
[1 Peter 1]
{1:1} Petrus Apostolus Iesu Christi, electis advenis dispersionis Ponti, Galatiæ, Cappadociæ, Asiæ, et Bithyniæ,
{1:1} Peter, Apostle of Jesus Christ, to the newly-arrived elect of the dispersion in Pontus, Galatia, Cappadocia, Asia, and Bithynia,
~ This letter is to the Christians who were formerly Jews, especially those living away from Jerusalem.
{1:2} secundum præscientiam Dei Patris, in sanctificationem Spiritus, in obedientiam, et aspersionem sanguinis Iesu Christi: Gratia vobis, et pax multiplicetur.
{1:2} in accord with the foreknowledge of God the Father, in the sanctification of the Spirit, with the obedience and the sprinkling of the blood of Jesus Christ: May grace and peace be multiplied for you.
{1:3} Benedictus Deus et Pater Domini nostri Iesu Christi, qui secundum misericordiam suam magnam regeneravit nos in spem vivam, per resurrectionem Iesu Christi ex mortuis,
{1:3} Blessed be the God and Father of our Lord Jesus Christ, who according to his great mercy has regenerated us into a living hope, through the resurrection of Jesus Christ from the dead:
{1:4} in hereditatem incorruptibilem, et incontaminatam, et immarcescibilem, conservatam in cælis in vobis,
{1:4} unto an incorruptible and undefiled and unfading inheritance, which is reserved for you in heaven.
{1:5} qui in virtute Dei custodimini per fidem in salutem, paratam revelari in tempore novissimo.
{1:5} By the power of God, you are guarded through faith for a salvation which is ready to be revealed in the end time.
{1:6} In quo exultabis, modicum nunc si oportet contristari in variis tentationibus:
{1:6} In this, you should exult, if now, for a brief time, it is necessary to be made sorrowful by various trials,
{1:7} ut probatio vestræ fidei multo pretiosior auro (quod per ignem probatur) inveniatur in laudem, et gloriam, et honorem in revelatione Iesu Christi:
{1:7} so that the testing of your faith, which is much more precious than gold tested by fire, may be found in praise and glory and honor at the revelation of Jesus Christ.
{1:8} quem cum non videritis, diligitis: in quem nunc quoque non videntes creditis: credentes autem exultabitis lætitia inenarrabili, et glorificata:
{1:8} For though you have not seen him, you love him. In him also, though you do not see him, you now believe. And in believing, you shall exult with an inexpressible and glorious joy,
{1:9} reportantes finem fidei vestræ, salutem animarum.
{1:9} returning with the goal of your faith, the salvation of souls.
{1:10} De qua salute exquisierunt, atque scrutati sunt prophetæ, qui de futura in vobis gratia prophetaverunt:
{1:10} About this salvation, the prophets inquired and diligently searched, those who prophesied about the future grace in you,
{1:11} scrutantes in quod, vel quale tempus significaret in eis Spiritus Christi: prænuncians eas quæ in Christo sunt passiones, et posteriores glorias:
{1:11} inquiring as to what type of condition was signified to them by the Spirit of Christ, when foretelling those sufferings that are in Christ, as well as the subsequent glories.
~ The Greek word ‘kairos’ is translated here as ‘tempus.’ In Greek ‘chronos’ refers to time as in the time of day or a length of time; but kairos is used for the more abstract idea of opportunity or conditions or timing, as in the English expression ‘the right time.’ So the translation here is not that the Prophets were seeking to know the date of the arrival of Christ, but rather what condition and circumstances would bring the Messiah. So tempus is translated as condition.
{1:12} quibus revelatum est quia non sibimetipsis, vobis autem ministrabant ea, quæ nunc nunciata sunt vobis per eos, qui evangelizaverunt vobis, Spiritu Sancto misso de cælo, in quem desiderant Angeli prospicere.
{1:12} To them, it was revealed that they were ministering, not for themselves, but for you those things which have now been announced to you through those who have preached the Gospel to you, through the Holy Spirit, who was sent down from heaven to the One upon whom the Angels desire to gaze.
{1:13} Propter quod succincti lumbos mentis vestræ, sobrii perfecte sperate in eam, quæ offertur vobis, gratiam, in revelationem Iesu Christi:
{1:13} For this reason, gird the waist of your mind, be sober, and hope perfectly in the grace that is offered to you in the revelation of Jesus Christ.
{1:14} quasi filii obedientiæ, non configurati prioribus ignorantiæ vestræ desideriis:
{1:14} Be like sons of obedience, not conforming to the desires of your former ignorance,
{1:15} sed secundum eum, qui vocavit vos, Sanctum: et ipsi in omni conversatione sancti sitis:
{1:15} but in accord with him who has called you: the Holy One. And in every behavior, you yourself must be holy,
{1:16} quoniam scriptum est: Sancti eritis, quoniam ego Sanctus sum.
{1:16} for it is written: “You shall be holy, for I am Holy.”
{1:17} Et si Patrem invocatis eum, qui sine acceptione personarum iudicat secundum uniuscuiusque opus, in timore incolatus vestri tempore conversamini.
{1:17} And if you invoke as Father him who, without showing favoritism to persons, judges according to each one’s work, then act in fear during the time of your sojourning here.
{1:18} Scientes quod non corruptibilibus auro, vel argento redempti estis de vana vestra conversatione paternæ traditionis:
{1:18} For you know that it was not with corruptible gold or silver that you were redeemed away from your useless behavior in the traditions of your fathers,
{1:19} sed pretioso sanguine quasi agni immaculati Christi, et incontaminati:
{1:19} but it was with the precious blood of Christ, an immaculate and undefiled lamb,
{1:20} præcogniti quidem ante mundi constitutionem, manifestati autem novissimis temporibus propter vos,
{1:20} foreknown, certainly, before the foundation of the world, and made manifest in these latter times for your sake.
{1:21} qui per ipsum fideles estis in Deo, qui suscitavit eum a mortuis, et dedit ei gloriam, ut fides vestra, et spes esset in Deo:
{1:21} Through him, you have been faithful to God, who raised him up from the dead and gave him glory, so that your faith and hope would be in God.
{1:22} Animas vestras castificantes in obedientia charitatis, in fraternitatis amore, simplici ex corde invicem diligite attentius:
{1:22} So chastise your souls with the obedience of charity, in fraternal love, and love one another from a simple heart, attentively.
{1:23} renati non ex semine corruptibili, sed incorruptibili per verbum Dei vivi, et permanentis in æternum:
{1:23} For you have been born again, not from corruptible seed, but from what is incorruptible, from the Word of God, living and remaining for all eternity.
{1:24} quia omnis caro ut fœnum: et omnis gloria eius tamquam flos fœni: exaruit fœnum, et flos eius decidit.
{1:24} For all flesh is like the grass and all its glory is like the flower of the grass. The grass withers and its flower falls away.
{1:25} Verbum autem Domini manet in æternum. Hoc est autem verbum, quod evangelizatum est in vos.
{1:25} But the Word of the Lord endures for eternity. And this is the Word that has been evangelized to you.
[I Petrus 2]
[1 Peter 2]
{2:1} Deponentes igitur omnem malitiam, et omnem dolum, et simulationes, et invidias, et omnes detractiones,
{2:1} Therefore, set aside all malice and all deceitfulness, as well as falseness and envy and every detraction.
{2:2} sicut modo geniti infantes, rationabile, sine dolo lac concupiscite: ut in eo crescatis in salutem:
{2:2} Like newborn infants, desire the milk of reasonableness without guile, so that by this you may increase unto salvation,
{2:3} si tamen gustastis quoniam dulcis est Dominus.
{2:3} if it is true that you have tasted that the Lord is sweet.
{2:4} Ad quem accedentes lapidem vivum, ab hominibus quidem reprobatum, a Deo autem electum, et honorificatum:
{2:4} And approaching him as if he were a living stone, rejected by men, certainly, but elect and honored by God,
{2:5} et ipsi tamquam lapides vivi superædificamini, domus spiritualis, sacerdotium sanctum, offerre spirituales hostias, acceptabiles Deo per Iesum Christum:
{2:5} be also yourselves like living stones, built upon him, a spiritual house, a holy priesthood, so as to offer up spiritual sacrifices, acceptable to God through Jesus Christ.
~ The word ‘superædificamini’ is difficult to render exactly in English; it has the sense of building upon something else, i.e. Christ as the cornerstone, or of building up again and again.
{2:6} Propter quod continet Scriptura: Ecce pono in Sion lapidem summum angularem, electum, pretiosum: et qui crediderit in eum, non confundetur.
{2:6} Because of this, Scripture asserts: “Behold, I am setting in Zion a chief cornerstone, elect, precious. And whoever will have believed in him will not be confounded.”
{2:7} Vobis igitur honor credentibus: non credentibus autem lapis, quem reprobaverunt ædificantes, hic factus est in caput anguli:
{2:7} Therefore, to you who believe, he is honor. But to those who do not believe, the stone which the builders have rejected, the same has been made into the head of the corner,
{2:8} et lapis offensionis, et petra scandali his, qui offendunt verbo, nec credunt in quo et positi sunt.
{2:8} and a stone of offense, and a rock of scandal, to those who are offended by the Word; neither do they believe, though they also have been built upon him.
~ The last part of the verse refers to those Jews who do not believe in Christ even though they also have been built upon him (since Christ is hidden throughout the Old Testament). They also are meant to be living stones placed upon the living Word of God, but they refuse to believe.
{2:9} Vos autem genus electum, regale sacerdotium, gens sancta, populus acquisitionis: ut virtutes annuncietis eius, qui de tenebris vos vocavit in admirabile lumen suum.
{2:9} But you are a chosen generation, a royal priesthood, a holy nation, an acquired people, so that you may announce the virtues of him who has called you out of darkness into his marvelous light.
{2:10} Qui aliquando non populus, nunc autem populus Dei: qui non consecuti misericordiam, nunc autem misericordiam consecuti.
{2:10} Though in past times you were not a people, yet now you are the people of God. Though you had not obtained mercy, yet now you have obtained mercy.
{2:11} Charissimi, obsecro vos tamquam advenas et peregrinos abstinere vos a carnalibus desideriis, quæ militant adversus animam,
{2:11} Most beloved, I beg you, as new arrivals and sojourners, to abstain from carnal desires, which battle against the soul.
{2:12} conversationem vestram inter Gentes habentes bonam: ut in eo, quod detrectant de vobis tamquam de malefactoribus, ex bonis operibus vos considerantes, glorificent Deum in die visitationis.
{2:12} Keep your behavior among the Gentiles to what is good, so that, when they slander you as if you were evildoers, they may, by the good works that are seen in you, glorify God on the day of visitation.
{2:13} Subiecti igitur estote omni humanæ creaturæ propter Deum: sive regi quasi præcellenti:
{2:13} Therefore, be subject to every human creature because of God, whether it is to the king as preeminent,
{2:14} sive ducibus tamquam ab eo missis ad vindictam malefactorum, laudem vero bonorum:
{2:14} or to leaders as having been sent from him for vindication over evildoers, it is truly for the praise of what is good.
{2:15} quia sic est voluntas Dei, ut benefacientes obmutescere faciatis imprudentium hominum ignorantiam:
{2:15} For such is the will of God, that by doing good you may bring about the silence of imprudent and ignorant men,
{2:16} quasi liberi, et non quasi velamen habentes malitiæ libertatem, sed sicut servi Dei.
{2:16} in an open manner, and not as if cloaking malice with liberty, but like servants of God.
{2:17} Omnes honorate: fraternitatem diligite: Deum timete: Regem honorificate.
{2:17} Honor everyone. Love brotherhood. Fear God. Honor the king.
{2:18} Servi subditi estote in omni timore dominis, non tantum bonis et modestis, sed etiam dyscolis.
{2:18} Servants, be subject to your masters with all fear, not only to the good and meek, but also to the unruly.
{2:19} Hæc est enim gratia, si propter Dei conscientiam sustinet qui tristitias, patiens iniuste.
{2:19} For this is grace: when, because of God, a man willingly endures sorrows, suffering injustice.
{2:20} Quæ enim est gloria, si peccantes, et colaphizati suffertis? Sed si bene facientes patienter sustinetis: hæc est gratia apud Deum.
{2:20} For what glory is there, if you sin and then suffer a beating? But if you do well and suffer patiently, this is grace with God.
{2:21} In hoc enim vocati estis: quia et Christus passus est pro nobis, vobis relinquens exemplum ut sequamini vestigia eius.
{2:21} For you have been called to this because Christ also suffered for us, leaving you an example, so that you would follow in his footsteps.
{2:22} qui peccatum non fecit, nec inventus est dolus in ore eius:
{2:22} He committed no sin, neither was deceit found in his mouth.
{2:23} qui cum malediceretur, non maledicebat: cum pateretur, non comminabatur: tradebat autem iudicanti se iniuste:
{2:23} And when evil was spoken against him, he did not speak evil. When he suffered, he did not threaten. Then he handed himself over to him who judged him unjustly.
{2:24} qui peccata nostra ipse pertulit in corpore suo super lignum: ut peccatis mortui, iustitiæ vivamus: cuius livore sanati estis.
{2:24} He himself bore our sins in his body upon the tree, so that we, having died to sin, would live for justice. By his wounds, you have been healed.
{2:25} Eratis enim sicut oves errantes, sed conversi estis nunc ad Pastorem, et Episcopum animarum vestrarum.
{2:25} For you were like wandering sheep. But now you have been turned back toward the Pastor and the Bishop of your souls.
[I Petrus 3]
[1 Peter 3]
{3:1} Similiter et mulieres subditæ sint viris suis: ut et si qui non credunt verbo, per mulierem conversationem sine verbo lucrifiant,
{3:1} Similarly also, wives should be subject to their husbands, so that, even if some do not believe the Word, they may benefit without the Word, through the behavior of these wives,
{3:2} considerantes in timore castam conversationem vestram.
{3:2} as they consider with fear your chaste behavior.
~ The word ‘conversationem’ in Latin can refer to conversation, but it more often refers to behavior or attitude.
{3:3} Quarum non sit extrinsecus capillatura, aut circumdatio auri, aut indumenti vestimentorum cultus:
{3:3} For you, there should be no unnecessary adornment of the hair, or surrounding with gold, or the wearing of ornate clothing.
~ The term ‘extrinsecus capillatura’ refers to any unnecessary adornment of the hair; ‘extrinsecus’ does not mean so much outer as beyond what is necessary. The word ‘cultus’ is essential to the meaning of the last phrase. The wearing of garments is obviously not prohibited, but the wearing of ‘cultus’ garments is prohibited, referring to overly embellished or overly ostentatious clothes.
{3:4} sed qui absconditus est cordis homo, in incorruptibilitate quieti, et modesti spiritus, qui est in conspectu Dei locuples.
{3:4} Instead, you should be a hidden person of the heart, with the incorruptibility of a quiet and a meek spirit, rich in the sight of God.
{3:5} Sic enim aliquando et sanctæ mulieres, sperantes in Deo, ornabant se, subiectæ propriis viris.
{3:5} For in this way, in past times also, holy women adorned themselves, hoping in God, being subject to their own husbands.
{3:6} Sicut Sara obediebat Abrahæ, dominum eum vocans: cuius estis filiæ benefacientes, et non pertimentes ullam perturbationem.
{3:6} For so Sarah obeyed Abraham, calling him lord. You are her daughters, well-behaved and unafraid of any disturbance.
{3:7} Viri similiter cohabitantes secundum scientiam, quasi infirmiori vasculo muliebri impartientes honorem, tamquam et coheredibus gratiæ vitæ: ut non impediantur orationes vestræ.
{3:7} Similarly, you husbands should live with them in accord with knowledge, bestowing honor on the female as the weaker vessel and as co-heirs of the life of grace, so that your prayers may not be hindered.
{3:8} In fine autem omnes unanimes, compatientes, fraternitatis amatores, misericordes, modesti, humiles:
{3:8} And finally, may you all be of one mind: compassionate, loving brotherhood, merciful, meek, humble,
{3:9} non reddentes malum pro malo, nec maledictum pro maledicto, sed econtrario benedicentes: quia in hoc vocati estis, ut benedictionem hereditate possideatis.
{3:9} not repaying evil with evil, nor slander with slander, but, to the contrary, repaying with blessings. For to this you have been called, so that you may possess the inheritance of a blessing.
{3:10} Qui enim vult vitam diligere, et dies videre bonos, coerceat linguam suam a malo, et labia eius ne loquantur dolum.
{3:10} For whoever wants to love life and to see good days should restrain his tongue from evil, and his lips, so that they utter no deceit.
{3:11} Declinet a malo, et faciat bonum: inquirat pacem, et sequatur eam:
{3:11} Let him turn away from evil, and do good. Let him seek peace, and pursue it.
{3:12} Quia oculi Domini super iustos, et aures eius in preces eorum: Vultus autem Domini super facientes mala.
{3:12} For the eyes of the Lord are upon the just, and his ears are with their prayers, but the countenance of the Lord is upon those who do evil.
{3:13} Et quis est qui vobis noceat, si boni æmulatores fueritis?
{3:13} And who is it who can harm you, if you are zealous in what is good?
{3:14} Sed et si quid patimini propter iustitiam, beati. Timorem autem eorum ne timueritis, et non conturbemini.
{3:14} And yet, even when you suffer something for the sake of justice, you are blessed. So then, do not be afraid with their fear, and do not be disturbed.
{3:15} Dominum autem Christum sanctificate in cordibus vestris, parati semper ad satisfactionem omni poscenti vos rationem de ea, quæ in vobis est, spe.
{3:15} But sanctify Christ the Lord in your hearts, being always ready to give an explanation to all who ask you the reason for that hope which is in you.
{3:16} Sed cum modestia, et timore, conscientiam habentes bonam: ut in eo, quod detrahunt vobis, confundantur, qui calumniantur vestram bonam in Christo conversationem.
{3:16} But do so with meekness and fear, having a good conscience, so that, in whatever matter they may slander you, they shall be confounded, since they falsely accuse your good behavior in Christ.
{3:17} Melius est enim benefacientes (si voluntas Dei velit) pati, quam malefacientes.
{3:17} For it is better to suffer for doing good, if it is the will of God, than for doing evil.
{3:18} Quia et Christus semel pro peccatis nostris mortuus est, iustus pro iniustis, ut nos offerret Deo, mortificatus quidem carne, vivificatus autem Spiritu.
{3:18} For Christ also died once for our sins, the Just One on behalf of the unjust, so that he might offer us to God, having died, certainly, in the flesh, but having been enlivened by the Spirit.
{3:19} In quo et his, qui in carcere erant, spiritibus veniens prædicavit:
{3:19} And in the Spirit, he preached to those who were in prison, going to those souls
~ This is one of the well-known references to Purgatory in Scripture.
{3:20} qui increduli fuerant aliquando, quando expectabant Dei patientiam in diebus Noe, cum fabricaretur arca: in qua pauci, id est octo animæ salvæ factæ sunt per aquam.
{3:20} who had been unbelieving in past times, while they waited for the patience of God, as in the days of Noah, when the ark was being built. In that ark, a few, that is, eight souls, were saved by water.
{3:21} Quod et vos nunc similis formæ salvos fecit baptisma: non carnis depositio sordium, sed conscientiæ bonæ interrogatio in Deum per resurrectionem Iesu Christi,
{3:21} And now you also are saved, in a similar manner, by baptism, not by the testimony of sordid flesh, but by the examination of a good conscience in God, through the resurrection of Jesus Christ.
{3:22} qui est in dextera Dei, deglutiens mortem ut vitæ æternæ heredes efficeremur: profectus in cælum subiectis sibi Angelis, et potestatibus, et virtutibus.
{3:22} He is at the right hand of God, devouring death, so that we may be made heirs to eternal life. And since he has journeyed to heaven, the Angels and powers and virtues are subject to him.
[I Petrus 4]
[1 Peter 4]
{4:1} Christo igitur passo in carne, et vos eadem cogitatione armamini: quia qui passus est in carne, desiit a peccatis:
{4:1} Since Christ has suffered in the flesh, you also should be armed with the same intention. For he who suffers in the flesh desists from sin,
{4:2} Ut iam non desideriis hominum, sed voluntati Dei, quod reliquum est in carne vivat temporis.
{4:2} so that now he may live, for the remainder of his time in the flesh, not by the desires of men, but by the will of God.
{4:3} Sufficit enim præteritum tempus ad voluntatem Gentium consummandam his, qui ambulaverunt in luxuriis, desideriis, vinolentiis, comessationibus, potationibus, et illicitis idolorum cultibus.
{4:3} For the time that has passed is sufficient to have fulfilled the will of the Gentiles, those who have walked in luxuries, lusts, intoxication, feasting, drinking, and the illicit worship of idols.
{4:4} In quo admirantur non concurrentibus vobis in eamdem luxuriæ confusionem, blasphemantes.
{4:4} About this, they wonder why you do not rush with them into the same confusion of indulgences, blaspheming.
{4:5} Qui reddent rationem ei, qui paratus est iudicare vivos et mortuos.
{4:5} But they must render an account to him who is prepared to judge the living and the dead.
{4:6} Propter hoc enim et mortuis evangelizatum est: ut iudicentur quidem secundum homines in carne, vivant autem secundum Deum in Spiritu.
{4:6} For because of this, the Gospel was also preached to the dead, so that they might be judged, certainly, just like men in the flesh, yet also, so that they might live according to God, in the Spirit.
{4:7} Omnium autem finis appropinquavit. Estote itaque prudentes, et vigilate in orationibus.
{4:7} But the end of everything draws near. And so, be prudent, and be vigilant in your prayers.
{4:8} Ante omnia autem, mutuam in vobismetipsis charitatem continuam habentes: quia charitas operit multitudinem peccatorum.
{4:8} But, before all things, have a constant mutual charity among yourselves. For love covers a multitude of sins.
{4:9} Hospitales invicem sine murmuratione:
{4:9} Show hospitality to one another without complaining.
{4:10} Unusquisque, sicut accepit gratiam, in alterutrum illam administrantes, sicut boni dispensatores multiformis gratiæ Dei.
{4:10} Just as each of you has received grace, minister in the same way to one another, as good stewards of the manifold grace of God.
{4:11} Si quis loquitur, quasi sermones Dei: si quis ministrat, tamquam ex virtute, quam administrat Deus: ut in omnibus honorificetur Deus per Iesum Christum: cui est gloria, et imperium in sæcula sæculorum: Amen.
{4:11} When anyone speaks, it should be like words of God. When anyone ministers, it should be from the virtue that God provides, so that in all things God may be honored through Jesus Christ. To him is glory and dominion forever and ever. Amen.
{4:12} Charissimi, nolite peregrinari in fervore, qui ad tentationem vobis fit, quasi novi aliquid vobis contingat:
{4:12} Most beloved, do not choose to sojourn in the passion which is a temptation to you, as if something new might happen to you.
{4:13} sed communicantes Christi passionibus gaudete, ut et in revelatione gloriæ eius gaudeatis exultantes.
{4:13} But instead, commune in the Passion of Christ, and be glad that, when his glory will be revealed, you too may rejoice with exultation.
{4:14} Si exprobramini in nomine Christi, beati eritis: quoniam quod est honoris, gloriæ, et virtutis Dei, et qui est eius Spiritus, super vos requiescit.
{4:14} If you are reproached for the name of Christ, you will be blessed, because that which is of the honor, glory, and power of God, and that which is of his Spirit, rests upon you.
{4:15} Nemo autem vestrum patiatur ut homicida, aut fur, aut maledicus, aut alienorum appetitor.
{4:15} But let none of you suffer for being a murderer, or a thief, or a slanderer, or one who covets what belongs to another.
{4:16} Si autem ut Christianus, non erubescat: glorificet autem Deum in isto nomine.
{4:16} But if one of you suffers for being a Christian, he should not be ashamed. Instead, he should glorify God in that name.
{4:17} Quoniam tempus est ut incipiat iudicium a domo Dei. Si autem primum a nobis: quis finis eorum, qui non credunt Dei Evangelio?
{4:17} For it is time that judgment begin at the house of God. And if it is first from us, what shall be the end of those who do not believe the Gospel of God?
{4:18} Et si iustus vix salvabitur, impius, et peccator ubi parebunt?
{4:18} And if the just man will scarcely be saved, where will the impious and the sinner appear?
{4:19} Itaque et hi, qui patiuntur secundum voluntatem Dei, fideli Creatori commendent animas suas in benefactis.
{4:19} Therefore, too, let those who suffer according to the will of God commend their souls by good deeds to the faithful Creator.
[I Petrus 5]
[1 Peter 5]
{5:1} Seniores ergo, qui in vobis sunt, obsecro, consenior et testis Christi passionum: qui et eius, quæ in futuro revelanda est, gloriæ communicator:
{5:1} Therefore, I beg the elders who are among you, as one who is also an elder and a witness of the Passion of Christ, who also shares in that glory which is to be revealed in the future:
{5:2} pascite qui in vobis est gregem Dei, providentes non coacte, sed spontanee secundum Deum: neque turpis lucri gratia, sed voluntarie:
{5:2} pasture the flock of God that is among you, providing for it, not as a requirement, but willingly, in accord with God, and not for the sake of tainted profit, but freely,
{5:3} neque ut dominantes in cleris, sed forma facti gregis ex animo.
{5:3} not so as to dominate by means of the clerical state, but so as to be formed into a flock from the heart.
{5:4} Et cum apparuerit Princeps pastorum, percipietis immarcescibilem gloriæ coronam.
{5:4} And when the Leader of pastors will have appeared, you shall secure an unfading crown of glory.
~ The phrase ‘in cleris’ refers to the ordained, as is clear from the subsequent verse, which calls Christ the leader of pastors. Therefore, the elders to whom Peter addresses himself are ordained men, i.e. priests and Bishops.
{5:5} Similiter adolescentes subditi estote senioribus. Omnes autem invicem humilitatem insinuate, quia Deus superbis resistit, humilibus autem dat gratiam.
{5:5} Similarly, young persons, be subject to the elders. And infuse all humility among one another, for God resists the arrogant, but to the humble he gives grace.
{5:6} Humiliamini igitur sub potenti manu Dei, ut vos exaltet in tempore visitationis:
{5:6} And so, be humbled under the powerful hand of God, so that he may exalt you in the time of visitation.
{5:7} omnem solicitudinem vestram proiicientes in eum, quoniam ipsi cura est de vobis.
{5:7} Cast all your cares upon him, for he takes care of you.
{5:8} Sobrii estote, et vigilate: quia adversarius vester diabolus tamquam leo rugiens circuit, quærens quem devoret:
{5:8} Be sober and vigilant. For your adversary, the devil, is like a roaring lion, traveling around and seeking those whom he might devour.
{5:9} Cui resistite fortes in fide: scientes eamdem passionem ei, quæ in mundo est, vestræ fraternitati fieri.
{5:9} Resist him by being strong in faith, being aware that the same passions afflict those who are your brothers in the world.
{5:10} Deus autem omnis gratiæ, qui vocavit nos in æternam suam gloriam in Christo Iesu, modicum passos ipse perficiet, confirmabit, solidabitque.
{5:10} But the God of all grace, who has called us to his eternal glory in Christ Jesus, will himself perfect, confirm, and establish us, after a brief time of suffering.
{5:11} Ipsi gloria, et imperium in sæcula sæculorum: Amen.
{5:11} To him be glory and dominion forever and ever. Amen.
{5:12} Per Silvanum fidelem fratrem vobis, ut arbitror, breviter scripsi: obsecrans et contestans, hanc esse veram gratiam Dei, in qua statis.
{5:12} I have written briefly, through Sylvanus, whom I consider to be a faithful brother to you, begging and testifying that this is the true grace of God, in which you have been established.
{5:13} Salutat vos Ecclesia, quæ est in Babylone coelecta, et Marcus filius meus.
{5:13} The Church which is in Babylon, elect together with you, greets you, as does my son, Mark.
~ The word Babylon is here used to refer to Rome. Mark is the writer of the Gospel of Mark, who himself was a student of Peter. Mark is referred to as Peter’s son, because Mark was about the age of a son to Peter and because the relationship was like that of father and son in the Faith.
{5:14} Salutate invicem in osculo sancto: Gratia vobis omnibus, qui estis in Christo Iesu. Amen.
{5:14} Greet one another with a holy kiss. Grace be to all of you who are in Christ Jesus. Amen.
The Sacred Bible: The First Letter of Peter
The Sacred Bible: The Letter of James
The Sacred Bible: The Letter of James
1 2 3 4 5
[Iacobus 1]
[James 1]
{1:1} Iacobus Dei, et Domini nostri Iesu Christi servus, duodecim tribubus, quæ sunt in dispersione, salutem.
{1:1} James, servant of God and of our Lord Jesus Christ, to the twelve tribes of the dispersion, greetings.
{1:2} Omne gaudium existimate fratres mei, cum in tentationes varias incideritis:
{1:2} My brothers, when you have fallen into various trials, consider everything a joy,
{1:3} scientes quod probatio fidei vestræ patientiam operatur.
{1:3} knowing that the proving of your faith exercises patience,
{1:4} Patientia autem opus perfectum habet: ut sitis perfecti et integri in nullo deficientes.
{1:4} and patience brings a work to perfection, so that you may be perfect and whole, deficient in nothing.
{1:5} Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat: et dabitur ei.
{1:5} But if anyone among you is in need of wisdom, let him petition God, who gives abundantly to all without reproach, and it shall be given to him.
{1:6} Postulet autem in fide nihil hæsitans: qui enim hæsitat, similis est fluctui maris, qui a vento movetur et circumfertur.
{1:6} But he should ask with faith, doubting nothing. For he who doubts is like a wave on the ocean, which is moved about by the wind and carried away;
{1:7} Non ergo æstimet homo ille quod accipiat aliquid a Domino.
{1:7} then a man should not consider that he would receive anything from the Lord.
{1:8} Vir duplex animo inconstans est in omnibus viis suis.
{1:8} For a man who is of two minds is inconstant in all his ways.
{1:9} Glorietur autem frater humilis in exaltatione sua:
{1:9} Now a humble brother should glory in his exaltation,
{1:10} dives autem in humilitate sua, quoniam sicut flos fœni transibit:
{1:10} and a rich one, in his humiliation, for he will pass away like the flower of the grass.
{1:11} exortus est enim sol cum ardore, et arefecit fœnum, et flos eius decidit, et decor vultus eius deperiit: ita et dives in itineribus suis marcescet.
{1:11} For the sun has risen with a scorching heat, and has dried the grass, and its flower has fallen off, and the appearance of its beauty has perished. So also will the rich one wither away, according to his paths.
{1:12} Beatus vir, qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitæ, quam repromisit Deus diligentibus se.
{1:12} Blessed is the man who suffers temptation. For when he has been proven, he shall receive the crown of life which God has promised to those who love him.
{1:13} Nemo cum tentatur, dicat quoniam a Deo tentatur: Deus enim intentator malorum est: ipse autem neminem tentat.
{1:13} No one should say, when he is tempted, that he was tempted by God. For God does not entice toward evils, and he himself tempts no one.
{1:14} Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus.
{1:14} Yet truly, each one is tempted by his own desires, having been enticed and drawn away.
{1:15} Deinde concupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem.
{1:15} Thereafter, when desire has conceived, it gives birth to sin. Yet truly sin, when it has been consummated, produces death.
{1:16} Nolite itaque errare fratres mei dilectissimi.
{1:16} And so, do not choose to go astray, my most beloved brothers.
{1:17} Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio.
{1:17} Every excellent gift and every perfect gift is from above, descending from the Father of lights, with whom there is no change, nor any shadow of alteration.
{1:18} Voluntarie enim genuit nos verbo veritatis, ut simus initium aliquod creaturæ eius.
{1:18} For by his own will he produced us through the Word of truth, so that we might be a kind of beginning among his creatures.
{1:19} Scitis fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum: tardus autem ad loquendum, et tardus ad iram.
{1:19} You know this, my most beloved brothers. So let every man be quick to listen, but slow to speak and slow to anger.
{1:20} Ira enim viri, iustitiam Dei non operatur.
{1:20} For the anger of man does not accomplish the justice of God.
{1:21} Propter quod abiicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.
{1:21} Because of this, having cast away all uncleanness and an abundance of malice, receive with meekness the newly-grafted Word, which is able to save your souls.
{1:22} Estote autem factores verbi, et non auditores tantum: fallentes vosmetipsos.
{1:22} So be doers of the Word, and not listeners only, deceiving yourselves.
{1:23} Quia si quis auditor est verbi, et non factor: hic comparabitur viro consideranti vultum nativitatis suæ in speculo:
{1:23} For if anyone is a listener of the Word, but not also a doer, he is comparable to a man gazing into a mirror upon the face that he was born with;
~ The word ‘nativitatis’ refers to one’s birth, so ‘vultum nativitatis’ is the face one was born with, i.e. the natural appearance of a man given to him by God. (Now I know that ‘was born with’ is grammatically incorrect because it has a dangling preposition, but this is the way that people talk, so it sounds more natural to phrase it this way.)
{1:24} consideravit enim se, et abiit, et statim oblitus est qualis fuerit.
{1:24} and after considering himself, he went away and promptly forgot what he had seen.
~ By ‘qualis’ is meant the manner of his appearances when he looks in the mirror, in other words, what he sees in the mirror, his God-given appearances.
{1:25} Qui autem perspexerit in legem perfectam libertatis, et permanserit in ea, non auditor obliviosus factus, sed factor operis: hic beatus in facto suo erit.
{1:25} But he who gazes upon the perfect law of liberty, and who remains in it, is not a forgetful hearer, but instead a doer of the work. He shall be blessed in what he does.
{1:26} Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, huius vana est religio.
{1:26} But if anyone considers himself to be religious, but he does not restrain his tongue, but instead seduces his own heart: such a one’s religion is vanity.
{1:27} Religio munda, et immaculata apud Deum et Patrem, hæc est: Visitare pupillos, et viduas in tribulatione eorum, et immaculatum se custodire ab hoc sæculo.
{1:27} This is religion, clean and undefiled before God the Father: to visit orphans and widows in their tribulations, and to keep yourself immaculate, apart from this age.
[Iacobus 2]
[James 2]
{2:1} Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Iesu Christi gloriæ.
{2:1} My brothers, within the glorious faith of our Lord Jesus Christ, do not choose to show favoritism toward persons.
{2:2} Etenim si introierit in conventum vestrum vir aureum annulum habens in veste candida, introierit autem et pauper in sordido habitu,
{2:2} For if a man has entered your assembly having a gold ring and splendid apparel, and if a poor man has also entered, in dirty clothing,
{2:3} et intendatis in eum, qui indutus est veste præclara, et dixeritis ei: Tu sede hic bene: pauperi autem dicatis: Tu sta illic; aut: Sede sub scabello pedum meorum:
{2:3} and if you are then attentive to the one who is clothed in excellent apparel, so that you say to him, “You may sit in this good place,” but you say to the poor man, “You stand over there,” or, “Sit below my footstool,”
{2:4} nonne iudicatis apud vosmetipsos, et facti estis iudices cogitationum iniquarum?
{2:4} are you not judging within yourselves, and have you not become judges with unjust thoughts?
{2:5} Audite fratres mei dilectissimi, nonne Deus elegit pauperes in hoc mundo, divites in fide, et heredes regni, quod repromisit Deus diligentibus se?
{2:5} My most beloved brothers, listen. Has not God chosen the poor in this world to be rich in faith and heirs of the kingdom that God has promised to those who love him?
{2:6} Vos autem exhonorastis pauperem. Nonne divites per potentiam opprimunt vos, et ipsi trahunt vos ad iudicia?
{2:6} But you have dishonored the poor. Are not the rich the ones who oppress you through power? And are not they the ones who drag you to judgment?
{2:7} Nonne ipsi blasphemant bonum nomen, quod invocatum est super vos?
{2:7} Are not they the ones who blaspheme the good name which has been invoked over you?
{2:8} Si tamen legem perficitis regalem secundum Scripturas: Diliges proximum tuum sicut teipsum: bene facitis:
{2:8} So if you perfect the regal law, according to the Scriptures, “You shall love your neighbor as yourself,” then you do well.
{2:9} si autem personas accipitis, peccatum operamini, redarguti a lege quasi transgressores:
{2:9} But if you show favoritism to persons, then you commit a sin, having been convicted again by the law as transgressors.
{2:10} Quicumque autem totam legem servaverit, offendat autem in uno, factus est omnium reus.
{2:10} Now whoever has observed the whole law, yet who offends in one matter, has become guilty of all.
{2:11} Qui enim dixit, Non mœchaberis, dixit et, Non occides. Quod si non mœchaberis, occides autem, factus es transgressor legis.
{2:11} For he who said, “You shall not commit adultery,” also said, “You shall not kill.” So if you do not commit adultery, but you kill, you have become a transgressor of the law.
{2:12} Sic loquimini, et sic facite sicut per legem libertatis incipientes iudicari.
{2:12} So speak and act just as you are beginning to be judged, by the law of liberty.
{2:13} Iudicium enim sine misericordia illi, qui non fecit misericordiam: superexaltat autem misericordia iudicium.
{2:13} For judgment is without mercy toward him who has not shown mercy. But mercy exalts itself above judgment.
{2:14} Quid proderit fratres mei si fidem quis dicat se habere, opera autem non habeat? Numquid poterit fides salvare eum?
{2:14} My brothers, what benefit is there if someone claims to have faith, but he does not have works? How would faith be able to save him?
{2:15} Si autem frater, et soror nudi sint, et indigeant victu quotidiano,
{2:15} So if a brother or sister is naked and daily in need of food,
{2:16} dicat autem aliquis ex vobis illis: Ite in pace, calefacimini et saturamini: non dederitis autem eis, quæ necessaria sunt corpori, quid proderit?
{2:16} and if anyone of you were to say to them: “Go in peace, keep warm and nourished,” and yet not give them the things that are necessary for the body, of what benefit is this?
{2:17} Sic et fides, si non habeat opera, mortua est in semetipsa.
{2:17} Thus even faith, if it does not have works, is dead, in and of itself.
{2:18} Sed dicet quis: Tu fidem habes, et ego opera habeo. Ostende mihi fidem tuam sine operibus: et ego ostendam tibi ex operibus fidem meam.
{2:18} Now someone may say: “You have faith, and I have works.” Show me your faith without works! But I will show you my faith by means of works.
{2:19} Tu credis quoniam unus est Deus: Bene facis: et dæmones credunt, et contremiscunt.
{2:19} You believe that there is one God. You do well. But the demons also believe, and they tremble greatly.
{2:20} Vis autem scire o homo inanis, quoniam fides sine operibus mortua est?
{2:20} So then, are you willing to understand, O foolish man, that faith without works is dead?
{2:21} Abraham pater noster nonne ex operibus iustificatus est, offerens Isaac filium suum super altare?
{2:21} Was not our father Abraham justified by means of works, by offering his son Isaac upon the altar?
{2:22} Vides quoniam fides cooperabatur operibus illius: et ex operibus fides consummata est?
{2:22} Do you see that faith was cooperating with his works, and that by means of works faith was brought to fulfillment?
{2:23} Et suppleta est Scriptura, dicens: Credidit Abraham Deo, et reputatum est illi ad iustitiam, et amicus Dei appellatus est.
{2:23} And so the Scripture was fulfilled which says: “Abraham believed God, and it was reputed to him unto justice.” And so he was called the friend of God.
{2:24} Videtis quoniam ex operibus iustificatur homo, et non ex fide tantum?
{2:24} Do you see that a man is justified by means of works, and not by faith alone?
{2:25} Similiter et Rahab meretrix, nonne ex operibus iustificata est, suscipiens nuncios, et alia via eiiciens?
{2:25} Similarly also, Rahab, the harlot, was she not justified by works, by receiving the messengers and sending them out through another way?
{2:26} Sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est.
{2:26} For just as the body without the spirit is dead, so also faith without works is dead.
[Iacobus 3]
[James 3]
{3:1} Nolite plures magistri fieri fratres mei, scientes quoniam maius iudicium sumitis.
{3:1} My brothers, not many of you should choose to become teachers, knowing that you shall receive a stricter judgment.
{3:2} In multis enim offendimus omnes. Si quis in verbo non offendit: hic perfectus est vir. Potest etiam freno circumducere totum corpus.
{3:2} For we all offend in many ways. If anyone does not offend in word, he is a perfect man. And he is then able, as if with a bridle, to lead the whole body around.
{3:3} Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.
{3:3} For so we put bridles into the mouths of horses, in order to submit them to our will, and so we turn their whole body around.
{3:4} Ecce et naves, cum magnæ sint, et a ventis validis minentur, circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit.
{3:4} Consider also the ships, which, though they are great and may be driven by strong winds, yet they are turned around with a small rudder, to be directed to wherever the strength of the pilot might will.
{3:5} Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit!
{3:5} So also the tongue certainly is a small part, but it moves great things. Consider that a small fire can set ablaze a great forest.
{3:6} Et lingua ignis est, universitas iniquitatis. Lingua constituitur in membris nostris, quæ maculat totum corpus, et inflammat rotam nativitatis nostræ inflammata a Gehenna.
{3:6} And so the tongue is like a fire, comprising all iniquity. The tongue, stationed in the midst of our body, can defile the entire body and inflame the wheel of our nativity, setting a fire from Hell.
{3:7} Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana:
{3:7} For the nature of all beasts and birds and serpents and others is ruled over, and has been ruled over, by human nature.
{3:8} linguam autem nullus hominum domare potest: inquietum malum, plena veneno mortifero.
{3:8} But no man is able to rule over the tongue, a restless evil, full of deadly poison.
{3:9} In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad similitudinem Dei facti sunt.
{3:9} By it we bless God the Father, and by it we speak evil of men, who have been made in the likeness of God.
{3:10} Ex ipso ore procedit benedictio, et maledictio. Non oportet, fratres mei, hæc ita fieri.
{3:10} From the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so!
{3:11} Numquid fons de eodem foramine emanat dulcem, et amaram aquam?
{3:11} Does a fountain emit, out of the same opening, both sweet and bitter water?
{3:12} Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam.
{3:12} My brothers, can the fig tree yield grapes? Or the vine, figs? Then neither is salt water able to produce fresh water.
{3:13} Quis sapiens, et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiæ.
{3:13} Who is wise and well-taught among you? Let him show, by means of good conversation, his work in the meekness of wisdom.
{3:14} Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et mendaces esse adversus veritatem.
{3:14} But if you hold a bitter zeal, and if there is contention in your hearts, then do not boast and do not be liars against the truth.
{3:15} Non est enim ista sapientia desursum descendens: sed terrena, animalis, diabolica.
{3:15} For this is not wisdom, descending from above, but rather it is earthly, beastly, and diabolical.
{3:16} Ubi enim zelus et contentio: ibi inconstantia, et omne opus pravum.
{3:16} For wherever envy and contention is, there too is inconstancy and every depraved work.
{3:17} Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonus consentiens, plena misericordia, et fructibus bonis, non iudicans, sine simulatione.
{3:17} But within the wisdom that is from above, certainly, chastity is first, and next peacefulness, meekness, openness, consenting to what is good, a plenitude of mercy and good fruits, not judging, without falseness.
~ The word ‘modesta’ in this context is closer to meekness, or even self-restraint, than to modesty. The idea of modesty is included in ‘pudica’. Notice the progression that is necessary to obtain and increase in wisdom: first one must be chaste, for the unchaste are never wise, then peaceful, for violence does not lead to wisdom, then meek, then open to accepting truth, then actually consenting to those truths and other good things, which then results in the ability to be merciful and to bear much fruit.
{3:18} Fructus autem iustitiæ, in pace seminatur, facientibus pacem.
{3:18} And so the fruit of justice is sown in peace by those who make peace.
[Iacobus 4]
[James 4]
{4:1} Unde bella, et lites in vobis? Nonne hinc? Ex concupiscentiis vestris, quæ militant in membris vestris?
{4:1} Where do wars and contentions among you come from? Is it not from this: from your own desires, which battle within your members?
{4:2} Concupiscitis, et non habetis: occiditis, et zelatis: et non potestis adipisci: litigatis, et belligeratis, et non habetis, propter quod non postulatis.
{4:2} You desire, and you do not have. You envy and you kill, and you are unable to obtain. You argue and you fight, and you do not have, because you do not ask.
{4:3} Petitis, et non accipitis: eo quod male petatis: ut in concupiscentiis vestris insumatis.
{4:3} You ask and you do not receive, because you ask badly, so that you may use it toward your own desires.
{4:4} Adulteri nescitis quia amicitia huius mundi, inimica est Dei? Quicumque ergo voluerit amicus esse sæculi huius, inimicus Dei constituitur.
{4:4} You adulterers! Do you not know that the friendship of this world is hostile to God? Therefore, whoever has chosen to be a friend of this world has been made into an enemy of God.
{4:5} An putatis quia inaniter Scriptura dicat: Ad invidiam concupiscit spiritus, qui habitat in vobis?
{4:5} Or do you think that Scripture says in vain: “The spirit which lives within you desires unto envy?”
{4:6} Maiorem autem dat gratiam. Propter quod dicit: Deus superbis resistit, humilibus autem dat gratiam.
{4:6} But he gives a greater grace. Therefore he says: “God resists the arrogant, but he gives grace to the humble.”
{4:7} Subditi ergo estote Deo, resistite autem diabolo, et fugiet a vobis.
{4:7} Therefore, be subject to God. But resist the devil, and he will flee from you.
{4:8} Appropinquate Deo, et appropinquabit vobis. Emundate manus, peccatores: et purificate corda, duplices animo.
{4:8} Draw near to God, and he will draw near to you. Cleanse your hands, you sinners! And purify your hearts, you duplicitous souls!
{4:9} Miseri estote, et lugete, et plorate: risus vester in luctum convertatur, et gaudium in mœrorem.
{4:9} Be afflicted: mourn and weep. Let your laughter be turned into mourning, and your gladness into sorrow.
{4:10} Humiliamini in conspectu Domini, et exaltabit vos.
{4:10} Be humbled in the sight of the Lord, and he will exalt you.
{4:11} Nolite detrahere alterutrum fratres. Qui detrahit fratri, aut qui iudicat fratrem suum, detrahit legi, et iudicat legem. Si autem iudicas legem: non es factor legis, sed iudex.
{4:11} Brothers, do not choose to slander one another. Whoever slanders his brother, or whoever judges his brother, slanders the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge.
{4:12} Unus est legislator, et iudex, qui potest perdere, et liberare.
{4:12} There is one lawgiver and one judge. He is able to destroy, and he is able to set free.
{4:13} Tu autem quis es, qui iudicas proximum? Ecce nunc qui dicitis: Hodie, aut crastino ibimus in illam civitatem, et faciemus ibi quidem annum, et mercabimur, et lucrum faciemus:
{4:13} But who are you to judge your neighbor? Consider this, you who say, “Today or tomorrow we will go into that city, and certainly we will spend a year there, and we will do business, and we will make our profit,”
{4:14} qui ignoratis quid erit in crastino.
{4:14} consider that you do not know what will be tomorrow.
{4:15} Quæ est enim vita vestra? Vapor est ad modicum parens, et deinceps exterminabitur; pro eo ut dicatis: Si Dominus voluerit. Et: Si vixerimus, faciemus hoc, aut illud.
{4:15} For what is your life? It is a mist that appears for a brief time, and afterwards will vanish away. So what you ought to say is: “If the Lord wills,” or, “If we live,” we will do this or that.
{4:16} Nunc autem exultatis in superbiis vestris. Omnis exultatio talis, maligna est.
{4:16} But now you exult in your arrogance. All such exultation is wicked.
{4:17} Scienti igitur bonum facere, et non facienti, peccatum est illi.
{4:17} Therefore, he who knows that he ought to do a good thing, and does not do it, for him it is a sin.
[Iacobus 5]
[James 5]
{5:1} Agite nunc divites, plorate ululantes in miseriis vestris, quæ advenient vobis.
{5:1} Act now, you who are wealthy! Weep and wail in your miseries, which will soon come upon you!
{5:2} Divitiæ vestræ putrefactæ sunt: et vestimenta vestra a tineis comesta sunt.
{5:2} Your riches have been corrupted, and your garments have been eaten by moths.
{5:3} Aurum, et argentum vestrum æruginavit: et ærugo eorum in testimonium vobis erit, et manducabit carnes vestras sicut ignis. Thesaurizastis vobis iram in novissimis diebus.
{5:3} Your gold and silver have rusted, and their rust will be a testimony against you, and it will eat away at your flesh like fire. You have stored up wrath for yourselves unto the last days.
{5:4} Ecce merces operariorum, qui messuerunt regiones vestras, quæ fraudata est a vobis, clamat: et clamor eorum in aures Domini sabbaoth introivit.
{5:4} Consider the pay of the workers who reaped your fields: it has been misappropriated by you; it cries out. And their cry has entered into the ears of the Lord of hosts.
{5:5} Epulati estis super terram, et in luxuriis enutristis corda vestra in die occisionis.
{5:5} You have feasted upon the earth, and you have nourished your hearts with luxuries, unto the day of slaughter.
{5:6} Addixistis, et occidistis Iustum, et non resistit vobis.
{5:6} You led away and killed the Just One, and he did not resist you.
{5:7} Patientes igitur estote fratres usque ad adventum Domini. Ecce agricola expectat pretiosum fructum terræ, patienter ferens donec accipiat temporaneum, et serotinum.
{5:7} Therefore, be patient, brothers, until the advent of the Lord. Consider that the farmer anticipates the precious fruit of the earth, waiting patiently, until he receives the early and the late rains.
~ The early and the late rains figuratively represent the first and second parts of the tribulation, each of which bears the fruit of holiness and of the spread of the Gospel after a time of suffering.
{5:8} Patientes igitur estote et vos, et confirmate corda vestra: quoniam adventus Domini appropinquavit.
{5:8} Therefore, you too should be patient and should strengthen your hearts. For the advent of the Lord draws near.
{5:9} Nolite ingemiscere fratres in alterutrum, ut non iudicemini. Ecce iudex ante ianuam assistit.
{5:9} Brothers, do not complain against one another, so that you may not be judged. Behold, the judge stands before the door.
{5:10} Exemplum accipite, fratres, exitus mali, laboris, et patientiæ, Prophetas: qui locuti sunt in nomine Domini.
{5:10} My brothers, consider the Prophets, who spoke in the name of the Lord, as an example of departing from evil, of labor, and of patience.
{5:11} Ecce beatificamus eos, qui sustinuerunt. Sufferentiam Iob audistis. Et finem Domini vidistis, quoniam misericors Dominus est, et miserator.
{5:11} Consider that we beatify those who have endured. You have heard of the patient suffering of Job. And you have seen the end of the Lord, that the Lord is merciful and compassionate.
{5:12} Ante omnia autem fratres mei nolite iurare, neque per cælum, neque per terram, neque aliud quodcumque iuramentum. Sit autem sermo vester: Est, est: Non, non: ut non sub iudicio decidatis.
{5:12} But before all things, my brothers, do not choose to swear, neither by heaven, nor by the earth, nor in any other oath. But let your word ‘Yes’ be yes, and your word ‘No’ be no, so that you may not fall under judgment.
{5:13} Tristatur aliquis vestrum? Oret. Æquo animo est? Psallat.
{5:13} Is any of you sad? Let him pray. Is he even-tempered? Let him sing psalms.
~ When one is sad, praying lifts one up out of sadness. When one is calm, singing psalms lifts one up again, to exultation. The expression ‘aequo amino’ refers to a calm and level mood. The word ‘psallat’ is not merely singing but the singing of hymns and psalms.
{5:14} Infirmatur quis in vobis? Inducat presbyteros Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini:
{5:14} Is anyone ill among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord.
~ The Sacrament of the Anointing of the Sick can forgive sins.
{5:15} et oratio fidei salvabit infirmum, et alleviabit eum Dominus: et si in peccatis sit, remittentur ei.
{5:15} And a prayer of faith will save the infirm, and the Lord will alleviate him. And if he has sins, these will be forgiven him.
{5:16} Confitemini ergo alterutrum peccata vestra, et orate pro invicem ut salvemini: multum enim valet deprecatio iusti assidua.
{5:16} Therefore, confess your sins to one another, and pray for one another, so that you may be saved. For the unremitting prayer of a just person prevails over many things.
{5:17} Elias homo erat similis nobis passibilis: et oratione oravit ut non pluret super terram, et non pluit annos tres, et menses sex.
{5:17} Elijah was a mortal man like us, and in prayer he prayed that it would not rain upon the earth. And it did not rain for three years and six months.
~ This drought of three and one half years was a foreshadowing of the drought which will occur throughout the whole world during the last half of the Antichrist’s reign (3.5 years). At that time, the two prophets of Revelation will strike the earth with a terrible drought by a word of prayer to God. The repetition in the phrase ‘oratione oravit’ indicates an intensification of the verb; i.e. he prayed intensely.
{5:18} Et rursum oravit: et cælum dedit pluviam, et terra dedit fructum suum.
{5:18} And he prayed again. And the heavens gave rain, and the earth brought forth her fruit.
{5:19} Fratres mei, si quis ex vobis erraverit a veritate, et converterit quis eum:
{5:19} My brothers, if anyone of you strays from the truth, and if someone converts him,
{5:20} scire debet quoniam qui converti fecerit peccatorem ab errore viæ suæ, salvabit animam eius a morte, et operiet multitudinem peccatorum.
{5:20} he ought to know that whoever causes a sinner to be converted from the error of his ways will save his soul from death and will cover a multitude of sins.
The Sacred Bible: The Letter of James
1 2 3 4 5
[Iacobus 1]
[James 1]
{1:1} Iacobus Dei, et Domini nostri Iesu Christi servus, duodecim tribubus, quæ sunt in dispersione, salutem.
{1:1} James, servant of God and of our Lord Jesus Christ, to the twelve tribes of the dispersion, greetings.
{1:2} Omne gaudium existimate fratres mei, cum in tentationes varias incideritis:
{1:2} My brothers, when you have fallen into various trials, consider everything a joy,
{1:3} scientes quod probatio fidei vestræ patientiam operatur.
{1:3} knowing that the proving of your faith exercises patience,
{1:4} Patientia autem opus perfectum habet: ut sitis perfecti et integri in nullo deficientes.
{1:4} and patience brings a work to perfection, so that you may be perfect and whole, deficient in nothing.
{1:5} Si quis autem vestrum indiget sapientia, postulet a Deo, qui dat omnibus affluenter, et non improperat: et dabitur ei.
{1:5} But if anyone among you is in need of wisdom, let him petition God, who gives abundantly to all without reproach, and it shall be given to him.
{1:6} Postulet autem in fide nihil hæsitans: qui enim hæsitat, similis est fluctui maris, qui a vento movetur et circumfertur.
{1:6} But he should ask with faith, doubting nothing. For he who doubts is like a wave on the ocean, which is moved about by the wind and carried away;
{1:7} Non ergo æstimet homo ille quod accipiat aliquid a Domino.
{1:7} then a man should not consider that he would receive anything from the Lord.
{1:8} Vir duplex animo inconstans est in omnibus viis suis.
{1:8} For a man who is of two minds is inconstant in all his ways.
{1:9} Glorietur autem frater humilis in exaltatione sua:
{1:9} Now a humble brother should glory in his exaltation,
{1:10} dives autem in humilitate sua, quoniam sicut flos fœni transibit:
{1:10} and a rich one, in his humiliation, for he will pass away like the flower of the grass.
{1:11} exortus est enim sol cum ardore, et arefecit fœnum, et flos eius decidit, et decor vultus eius deperiit: ita et dives in itineribus suis marcescet.
{1:11} For the sun has risen with a scorching heat, and has dried the grass, and its flower has fallen off, and the appearance of its beauty has perished. So also will the rich one wither away, according to his paths.
{1:12} Beatus vir, qui suffert tentationem: quoniam cum probatus fuerit, accipiet coronam vitæ, quam repromisit Deus diligentibus se.
{1:12} Blessed is the man who suffers temptation. For when he has been proven, he shall receive the crown of life which God has promised to those who love him.
{1:13} Nemo cum tentatur, dicat quoniam a Deo tentatur: Deus enim intentator malorum est: ipse autem neminem tentat.
{1:13} No one should say, when he is tempted, that he was tempted by God. For God does not entice toward evils, and he himself tempts no one.
{1:14} Unusquisque vero tentatur a concupiscentia sua abstractus, et illectus.
{1:14} Yet truly, each one is tempted by his own desires, having been enticed and drawn away.
{1:15} Deinde concupiscentia cum conceperit, parit peccatum: peccatum vero cum consummatum fuerit, generat mortem.
{1:15} Thereafter, when desire has conceived, it gives birth to sin. Yet truly sin, when it has been consummated, produces death.
{1:16} Nolite itaque errare fratres mei dilectissimi.
{1:16} And so, do not choose to go astray, my most beloved brothers.
{1:17} Omne datum optimum, et omne donum perfectum desursum est, descendens a Patre luminum, apud quem non est transmutatio, nec vicissitudinis obumbratio.
{1:17} Every excellent gift and every perfect gift is from above, descending from the Father of lights, with whom there is no change, nor any shadow of alteration.
{1:18} Voluntarie enim genuit nos verbo veritatis, ut simus initium aliquod creaturæ eius.
{1:18} For by his own will he produced us through the Word of truth, so that we might be a kind of beginning among his creatures.
{1:19} Scitis fratres mei dilectissimi. Sit autem omnis homo velox ad audiendum: tardus autem ad loquendum, et tardus ad iram.
{1:19} You know this, my most beloved brothers. So let every man be quick to listen, but slow to speak and slow to anger.
{1:20} Ira enim viri, iustitiam Dei non operatur.
{1:20} For the anger of man does not accomplish the justice of God.
{1:21} Propter quod abiicientes omnem immunditiam, et abundantiam malitiæ, in mansuetudine suscipite insitum verbum, quod potest salvare animas vestras.
{1:21} Because of this, having cast away all uncleanness and an abundance of malice, receive with meekness the newly-grafted Word, which is able to save your souls.
{1:22} Estote autem factores verbi, et non auditores tantum: fallentes vosmetipsos.
{1:22} So be doers of the Word, and not listeners only, deceiving yourselves.
{1:23} Quia si quis auditor est verbi, et non factor: hic comparabitur viro consideranti vultum nativitatis suæ in speculo:
{1:23} For if anyone is a listener of the Word, but not also a doer, he is comparable to a man gazing into a mirror upon the face that he was born with;
~ The word ‘nativitatis’ refers to one’s birth, so ‘vultum nativitatis’ is the face one was born with, i.e. the natural appearance of a man given to him by God. (Now I know that ‘was born with’ is grammatically incorrect because it has a dangling preposition, but this is the way that people talk, so it sounds more natural to phrase it this way.)
{1:24} consideravit enim se, et abiit, et statim oblitus est qualis fuerit.
{1:24} and after considering himself, he went away and promptly forgot what he had seen.
~ By ‘qualis’ is meant the manner of his appearances when he looks in the mirror, in other words, what he sees in the mirror, his God-given appearances.
{1:25} Qui autem perspexerit in legem perfectam libertatis, et permanserit in ea, non auditor obliviosus factus, sed factor operis: hic beatus in facto suo erit.
{1:25} But he who gazes upon the perfect law of liberty, and who remains in it, is not a forgetful hearer, but instead a doer of the work. He shall be blessed in what he does.
{1:26} Si quis autem putat se religiosum esse, non refrenans linguam suam, sed seducens cor suum, huius vana est religio.
{1:26} But if anyone considers himself to be religious, but he does not restrain his tongue, but instead seduces his own heart: such a one’s religion is vanity.
{1:27} Religio munda, et immaculata apud Deum et Patrem, hæc est: Visitare pupillos, et viduas in tribulatione eorum, et immaculatum se custodire ab hoc sæculo.
{1:27} This is religion, clean and undefiled before God the Father: to visit orphans and widows in their tribulations, and to keep yourself immaculate, apart from this age.
[Iacobus 2]
[James 2]
{2:1} Fratres mei, nolite in personarum acceptione habere fidem Domini nostri Iesu Christi gloriæ.
{2:1} My brothers, within the glorious faith of our Lord Jesus Christ, do not choose to show favoritism toward persons.
{2:2} Etenim si introierit in conventum vestrum vir aureum annulum habens in veste candida, introierit autem et pauper in sordido habitu,
{2:2} For if a man has entered your assembly having a gold ring and splendid apparel, and if a poor man has also entered, in dirty clothing,
{2:3} et intendatis in eum, qui indutus est veste præclara, et dixeritis ei: Tu sede hic bene: pauperi autem dicatis: Tu sta illic; aut: Sede sub scabello pedum meorum:
{2:3} and if you are then attentive to the one who is clothed in excellent apparel, so that you say to him, “You may sit in this good place,” but you say to the poor man, “You stand over there,” or, “Sit below my footstool,”
{2:4} nonne iudicatis apud vosmetipsos, et facti estis iudices cogitationum iniquarum?
{2:4} are you not judging within yourselves, and have you not become judges with unjust thoughts?
{2:5} Audite fratres mei dilectissimi, nonne Deus elegit pauperes in hoc mundo, divites in fide, et heredes regni, quod repromisit Deus diligentibus se?
{2:5} My most beloved brothers, listen. Has not God chosen the poor in this world to be rich in faith and heirs of the kingdom that God has promised to those who love him?
{2:6} Vos autem exhonorastis pauperem. Nonne divites per potentiam opprimunt vos, et ipsi trahunt vos ad iudicia?
{2:6} But you have dishonored the poor. Are not the rich the ones who oppress you through power? And are not they the ones who drag you to judgment?
{2:7} Nonne ipsi blasphemant bonum nomen, quod invocatum est super vos?
{2:7} Are not they the ones who blaspheme the good name which has been invoked over you?
{2:8} Si tamen legem perficitis regalem secundum Scripturas: Diliges proximum tuum sicut teipsum: bene facitis:
{2:8} So if you perfect the regal law, according to the Scriptures, “You shall love your neighbor as yourself,” then you do well.
{2:9} si autem personas accipitis, peccatum operamini, redarguti a lege quasi transgressores:
{2:9} But if you show favoritism to persons, then you commit a sin, having been convicted again by the law as transgressors.
{2:10} Quicumque autem totam legem servaverit, offendat autem in uno, factus est omnium reus.
{2:10} Now whoever has observed the whole law, yet who offends in one matter, has become guilty of all.
{2:11} Qui enim dixit, Non mœchaberis, dixit et, Non occides. Quod si non mœchaberis, occides autem, factus es transgressor legis.
{2:11} For he who said, “You shall not commit adultery,” also said, “You shall not kill.” So if you do not commit adultery, but you kill, you have become a transgressor of the law.
{2:12} Sic loquimini, et sic facite sicut per legem libertatis incipientes iudicari.
{2:12} So speak and act just as you are beginning to be judged, by the law of liberty.
{2:13} Iudicium enim sine misericordia illi, qui non fecit misericordiam: superexaltat autem misericordia iudicium.
{2:13} For judgment is without mercy toward him who has not shown mercy. But mercy exalts itself above judgment.
{2:14} Quid proderit fratres mei si fidem quis dicat se habere, opera autem non habeat? Numquid poterit fides salvare eum?
{2:14} My brothers, what benefit is there if someone claims to have faith, but he does not have works? How would faith be able to save him?
{2:15} Si autem frater, et soror nudi sint, et indigeant victu quotidiano,
{2:15} So if a brother or sister is naked and daily in need of food,
{2:16} dicat autem aliquis ex vobis illis: Ite in pace, calefacimini et saturamini: non dederitis autem eis, quæ necessaria sunt corpori, quid proderit?
{2:16} and if anyone of you were to say to them: “Go in peace, keep warm and nourished,” and yet not give them the things that are necessary for the body, of what benefit is this?
{2:17} Sic et fides, si non habeat opera, mortua est in semetipsa.
{2:17} Thus even faith, if it does not have works, is dead, in and of itself.
{2:18} Sed dicet quis: Tu fidem habes, et ego opera habeo. Ostende mihi fidem tuam sine operibus: et ego ostendam tibi ex operibus fidem meam.
{2:18} Now someone may say: “You have faith, and I have works.” Show me your faith without works! But I will show you my faith by means of works.
{2:19} Tu credis quoniam unus est Deus: Bene facis: et dæmones credunt, et contremiscunt.
{2:19} You believe that there is one God. You do well. But the demons also believe, and they tremble greatly.
{2:20} Vis autem scire o homo inanis, quoniam fides sine operibus mortua est?
{2:20} So then, are you willing to understand, O foolish man, that faith without works is dead?
{2:21} Abraham pater noster nonne ex operibus iustificatus est, offerens Isaac filium suum super altare?
{2:21} Was not our father Abraham justified by means of works, by offering his son Isaac upon the altar?
{2:22} Vides quoniam fides cooperabatur operibus illius: et ex operibus fides consummata est?
{2:22} Do you see that faith was cooperating with his works, and that by means of works faith was brought to fulfillment?
{2:23} Et suppleta est Scriptura, dicens: Credidit Abraham Deo, et reputatum est illi ad iustitiam, et amicus Dei appellatus est.
{2:23} And so the Scripture was fulfilled which says: “Abraham believed God, and it was reputed to him unto justice.” And so he was called the friend of God.
{2:24} Videtis quoniam ex operibus iustificatur homo, et non ex fide tantum?
{2:24} Do you see that a man is justified by means of works, and not by faith alone?
{2:25} Similiter et Rahab meretrix, nonne ex operibus iustificata est, suscipiens nuncios, et alia via eiiciens?
{2:25} Similarly also, Rahab, the harlot, was she not justified by works, by receiving the messengers and sending them out through another way?
{2:26} Sicut enim corpus sine spiritu mortuum est, ita et fides sine operibus mortua est.
{2:26} For just as the body without the spirit is dead, so also faith without works is dead.
[Iacobus 3]
[James 3]
{3:1} Nolite plures magistri fieri fratres mei, scientes quoniam maius iudicium sumitis.
{3:1} My brothers, not many of you should choose to become teachers, knowing that you shall receive a stricter judgment.
{3:2} In multis enim offendimus omnes. Si quis in verbo non offendit: hic perfectus est vir. Potest etiam freno circumducere totum corpus.
{3:2} For we all offend in many ways. If anyone does not offend in word, he is a perfect man. And he is then able, as if with a bridle, to lead the whole body around.
{3:3} Si autem equis frena in ora mittimus ad consentiendum nobis, et omne corpus illorum circumferimus.
{3:3} For so we put bridles into the mouths of horses, in order to submit them to our will, and so we turn their whole body around.
{3:4} Ecce et naves, cum magnæ sint, et a ventis validis minentur, circumferuntur a modico gubernaculo ubi impetus dirigentis voluerit.
{3:4} Consider also the ships, which, though they are great and may be driven by strong winds, yet they are turned around with a small rudder, to be directed to wherever the strength of the pilot might will.
{3:5} Ita et lingua modicum quidem membrum est, et magna exaltat. Ecce quantus ignis quam magnam silvam incendit!
{3:5} So also the tongue certainly is a small part, but it moves great things. Consider that a small fire can set ablaze a great forest.
{3:6} Et lingua ignis est, universitas iniquitatis. Lingua constituitur in membris nostris, quæ maculat totum corpus, et inflammat rotam nativitatis nostræ inflammata a Gehenna.
{3:6} And so the tongue is like a fire, comprising all iniquity. The tongue, stationed in the midst of our body, can defile the entire body and inflame the wheel of our nativity, setting a fire from Hell.
{3:7} Omnis enim natura bestiarum, et volucrum, et serpentium, et ceterorum domantur, et domita sunt a natura humana:
{3:7} For the nature of all beasts and birds and serpents and others is ruled over, and has been ruled over, by human nature.
{3:8} linguam autem nullus hominum domare potest: inquietum malum, plena veneno mortifero.
{3:8} But no man is able to rule over the tongue, a restless evil, full of deadly poison.
{3:9} In ipsa benedicimus Deum et Patrem: et in ipsa maledicimus homines, qui ad similitudinem Dei facti sunt.
{3:9} By it we bless God the Father, and by it we speak evil of men, who have been made in the likeness of God.
{3:10} Ex ipso ore procedit benedictio, et maledictio. Non oportet, fratres mei, hæc ita fieri.
{3:10} From the same mouth proceeds blessing and cursing. My brothers, these things ought not to be so!
{3:11} Numquid fons de eodem foramine emanat dulcem, et amaram aquam?
{3:11} Does a fountain emit, out of the same opening, both sweet and bitter water?
{3:12} Numquid potest, fratres mei, ficus uvas facere, aut vitis ficus? Sic neque salsa dulcem potest facere aquam.
{3:12} My brothers, can the fig tree yield grapes? Or the vine, figs? Then neither is salt water able to produce fresh water.
{3:13} Quis sapiens, et disciplinatus inter vos? Ostendat ex bona conversatione operationem suam in mansuetudine sapientiæ.
{3:13} Who is wise and well-taught among you? Let him show, by means of good conversation, his work in the meekness of wisdom.
{3:14} Quod si zelum amarum habetis, et contentiones sint in cordibus vestris: nolite gloriari, et mendaces esse adversus veritatem.
{3:14} But if you hold a bitter zeal, and if there is contention in your hearts, then do not boast and do not be liars against the truth.
{3:15} Non est enim ista sapientia desursum descendens: sed terrena, animalis, diabolica.
{3:15} For this is not wisdom, descending from above, but rather it is earthly, beastly, and diabolical.
{3:16} Ubi enim zelus et contentio: ibi inconstantia, et omne opus pravum.
{3:16} For wherever envy and contention is, there too is inconstancy and every depraved work.
{3:17} Quæ autem desursum est sapientia, primum quidem pudica est, deinde pacifica, modesta, suadibilis, bonus consentiens, plena misericordia, et fructibus bonis, non iudicans, sine simulatione.
{3:17} But within the wisdom that is from above, certainly, chastity is first, and next peacefulness, meekness, openness, consenting to what is good, a plenitude of mercy and good fruits, not judging, without falseness.
~ The word ‘modesta’ in this context is closer to meekness, or even self-restraint, than to modesty. The idea of modesty is included in ‘pudica’. Notice the progression that is necessary to obtain and increase in wisdom: first one must be chaste, for the unchaste are never wise, then peaceful, for violence does not lead to wisdom, then meek, then open to accepting truth, then actually consenting to those truths and other good things, which then results in the ability to be merciful and to bear much fruit.
{3:18} Fructus autem iustitiæ, in pace seminatur, facientibus pacem.
{3:18} And so the fruit of justice is sown in peace by those who make peace.
[Iacobus 4]
[James 4]
{4:1} Unde bella, et lites in vobis? Nonne hinc? Ex concupiscentiis vestris, quæ militant in membris vestris?
{4:1} Where do wars and contentions among you come from? Is it not from this: from your own desires, which battle within your members?
{4:2} Concupiscitis, et non habetis: occiditis, et zelatis: et non potestis adipisci: litigatis, et belligeratis, et non habetis, propter quod non postulatis.
{4:2} You desire, and you do not have. You envy and you kill, and you are unable to obtain. You argue and you fight, and you do not have, because you do not ask.
{4:3} Petitis, et non accipitis: eo quod male petatis: ut in concupiscentiis vestris insumatis.
{4:3} You ask and you do not receive, because you ask badly, so that you may use it toward your own desires.
{4:4} Adulteri nescitis quia amicitia huius mundi, inimica est Dei? Quicumque ergo voluerit amicus esse sæculi huius, inimicus Dei constituitur.
{4:4} You adulterers! Do you not know that the friendship of this world is hostile to God? Therefore, whoever has chosen to be a friend of this world has been made into an enemy of God.
{4:5} An putatis quia inaniter Scriptura dicat: Ad invidiam concupiscit spiritus, qui habitat in vobis?
{4:5} Or do you think that Scripture says in vain: “The spirit which lives within you desires unto envy?”
{4:6} Maiorem autem dat gratiam. Propter quod dicit: Deus superbis resistit, humilibus autem dat gratiam.
{4:6} But he gives a greater grace. Therefore he says: “God resists the arrogant, but he gives grace to the humble.”
{4:7} Subditi ergo estote Deo, resistite autem diabolo, et fugiet a vobis.
{4:7} Therefore, be subject to God. But resist the devil, and he will flee from you.
{4:8} Appropinquate Deo, et appropinquabit vobis. Emundate manus, peccatores: et purificate corda, duplices animo.
{4:8} Draw near to God, and he will draw near to you. Cleanse your hands, you sinners! And purify your hearts, you duplicitous souls!
{4:9} Miseri estote, et lugete, et plorate: risus vester in luctum convertatur, et gaudium in mœrorem.
{4:9} Be afflicted: mourn and weep. Let your laughter be turned into mourning, and your gladness into sorrow.
{4:10} Humiliamini in conspectu Domini, et exaltabit vos.
{4:10} Be humbled in the sight of the Lord, and he will exalt you.
{4:11} Nolite detrahere alterutrum fratres. Qui detrahit fratri, aut qui iudicat fratrem suum, detrahit legi, et iudicat legem. Si autem iudicas legem: non es factor legis, sed iudex.
{4:11} Brothers, do not choose to slander one another. Whoever slanders his brother, or whoever judges his brother, slanders the law and judges the law. But if you judge the law, you are not a doer of the law, but a judge.
{4:12} Unus est legislator, et iudex, qui potest perdere, et liberare.
{4:12} There is one lawgiver and one judge. He is able to destroy, and he is able to set free.
{4:13} Tu autem quis es, qui iudicas proximum? Ecce nunc qui dicitis: Hodie, aut crastino ibimus in illam civitatem, et faciemus ibi quidem annum, et mercabimur, et lucrum faciemus:
{4:13} But who are you to judge your neighbor? Consider this, you who say, “Today or tomorrow we will go into that city, and certainly we will spend a year there, and we will do business, and we will make our profit,”
{4:14} qui ignoratis quid erit in crastino.
{4:14} consider that you do not know what will be tomorrow.
{4:15} Quæ est enim vita vestra? Vapor est ad modicum parens, et deinceps exterminabitur; pro eo ut dicatis: Si Dominus voluerit. Et: Si vixerimus, faciemus hoc, aut illud.
{4:15} For what is your life? It is a mist that appears for a brief time, and afterwards will vanish away. So what you ought to say is: “If the Lord wills,” or, “If we live,” we will do this or that.
{4:16} Nunc autem exultatis in superbiis vestris. Omnis exultatio talis, maligna est.
{4:16} But now you exult in your arrogance. All such exultation is wicked.
{4:17} Scienti igitur bonum facere, et non facienti, peccatum est illi.
{4:17} Therefore, he who knows that he ought to do a good thing, and does not do it, for him it is a sin.
[Iacobus 5]
[James 5]
{5:1} Agite nunc divites, plorate ululantes in miseriis vestris, quæ advenient vobis.
{5:1} Act now, you who are wealthy! Weep and wail in your miseries, which will soon come upon you!
{5:2} Divitiæ vestræ putrefactæ sunt: et vestimenta vestra a tineis comesta sunt.
{5:2} Your riches have been corrupted, and your garments have been eaten by moths.
{5:3} Aurum, et argentum vestrum æruginavit: et ærugo eorum in testimonium vobis erit, et manducabit carnes vestras sicut ignis. Thesaurizastis vobis iram in novissimis diebus.
{5:3} Your gold and silver have rusted, and their rust will be a testimony against you, and it will eat away at your flesh like fire. You have stored up wrath for yourselves unto the last days.
{5:4} Ecce merces operariorum, qui messuerunt regiones vestras, quæ fraudata est a vobis, clamat: et clamor eorum in aures Domini sabbaoth introivit.
{5:4} Consider the pay of the workers who reaped your fields: it has been misappropriated by you; it cries out. And their cry has entered into the ears of the Lord of hosts.
{5:5} Epulati estis super terram, et in luxuriis enutristis corda vestra in die occisionis.
{5:5} You have feasted upon the earth, and you have nourished your hearts with luxuries, unto the day of slaughter.
{5:6} Addixistis, et occidistis Iustum, et non resistit vobis.
{5:6} You led away and killed the Just One, and he did not resist you.
{5:7} Patientes igitur estote fratres usque ad adventum Domini. Ecce agricola expectat pretiosum fructum terræ, patienter ferens donec accipiat temporaneum, et serotinum.
{5:7} Therefore, be patient, brothers, until the advent of the Lord. Consider that the farmer anticipates the precious fruit of the earth, waiting patiently, until he receives the early and the late rains.
~ The early and the late rains figuratively represent the first and second parts of the tribulation, each of which bears the fruit of holiness and of the spread of the Gospel after a time of suffering.
{5:8} Patientes igitur estote et vos, et confirmate corda vestra: quoniam adventus Domini appropinquavit.
{5:8} Therefore, you too should be patient and should strengthen your hearts. For the advent of the Lord draws near.
{5:9} Nolite ingemiscere fratres in alterutrum, ut non iudicemini. Ecce iudex ante ianuam assistit.
{5:9} Brothers, do not complain against one another, so that you may not be judged. Behold, the judge stands before the door.
{5:10} Exemplum accipite, fratres, exitus mali, laboris, et patientiæ, Prophetas: qui locuti sunt in nomine Domini.
{5:10} My brothers, consider the Prophets, who spoke in the name of the Lord, as an example of departing from evil, of labor, and of patience.
{5:11} Ecce beatificamus eos, qui sustinuerunt. Sufferentiam Iob audistis. Et finem Domini vidistis, quoniam misericors Dominus est, et miserator.
{5:11} Consider that we beatify those who have endured. You have heard of the patient suffering of Job. And you have seen the end of the Lord, that the Lord is merciful and compassionate.
{5:12} Ante omnia autem fratres mei nolite iurare, neque per cælum, neque per terram, neque aliud quodcumque iuramentum. Sit autem sermo vester: Est, est: Non, non: ut non sub iudicio decidatis.
{5:12} But before all things, my brothers, do not choose to swear, neither by heaven, nor by the earth, nor in any other oath. But let your word ‘Yes’ be yes, and your word ‘No’ be no, so that you may not fall under judgment.
{5:13} Tristatur aliquis vestrum? Oret. Æquo animo est? Psallat.
{5:13} Is any of you sad? Let him pray. Is he even-tempered? Let him sing psalms.
~ When one is sad, praying lifts one up out of sadness. When one is calm, singing psalms lifts one up again, to exultation. The expression ‘aequo amino’ refers to a calm and level mood. The word ‘psallat’ is not merely singing but the singing of hymns and psalms.
{5:14} Infirmatur quis in vobis? Inducat presbyteros Ecclesiæ, et orent super eum, ungentes eum oleo in nomine Domini:
{5:14} Is anyone ill among you? Let him bring in the priests of the Church, and let them pray over him, anointing him with oil in the name of the Lord.
~ The Sacrament of the Anointing of the Sick can forgive sins.
{5:15} et oratio fidei salvabit infirmum, et alleviabit eum Dominus: et si in peccatis sit, remittentur ei.
{5:15} And a prayer of faith will save the infirm, and the Lord will alleviate him. And if he has sins, these will be forgiven him.
{5:16} Confitemini ergo alterutrum peccata vestra, et orate pro invicem ut salvemini: multum enim valet deprecatio iusti assidua.
{5:16} Therefore, confess your sins to one another, and pray for one another, so that you may be saved. For the unremitting prayer of a just person prevails over many things.
{5:17} Elias homo erat similis nobis passibilis: et oratione oravit ut non pluret super terram, et non pluit annos tres, et menses sex.
{5:17} Elijah was a mortal man like us, and in prayer he prayed that it would not rain upon the earth. And it did not rain for three years and six months.
~ This drought of three and one half years was a foreshadowing of the drought which will occur throughout the whole world during the last half of the Antichrist’s reign (3.5 years). At that time, the two prophets of Revelation will strike the earth with a terrible drought by a word of prayer to God. The repetition in the phrase ‘oratione oravit’ indicates an intensification of the verb; i.e. he prayed intensely.
{5:18} Et rursum oravit: et cælum dedit pluviam, et terra dedit fructum suum.
{5:18} And he prayed again. And the heavens gave rain, and the earth brought forth her fruit.
{5:19} Fratres mei, si quis ex vobis erraverit a veritate, et converterit quis eum:
{5:19} My brothers, if anyone of you strays from the truth, and if someone converts him,
{5:20} scire debet quoniam qui converti fecerit peccatorem ab errore viæ suæ, salvabit animam eius a morte, et operiet multitudinem peccatorum.
{5:20} he ought to know that whoever causes a sinner to be converted from the error of his ways will save his soul from death and will cover a multitude of sins.
The Sacred Bible: The Letter of James
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