Foolish men intending to sail, honour wooden idols, in regard of the profit they receive by ships: 6. by which some were saved in the general deluge. 8. Idols, and idol-makers are cursed. 12. They were not from the beginning, 15. but were devised for memory of the dead, and worshipped with divine honour. 22. So men forgetting God, proceeded in idolatry, with other abominable, and cruel enormities.Foolish men intending to saile, honour woodden idols, in regard of the profite they receiue by shippes: 6. by which some were saued in the general diluge. 8. Idols, and idolmakers are cursed. 12. They were not from the beginning, 15. but were deuised for memorie of the dead, and worshipped with diuine honour. 22. So men forgetting God, proceeded in idolatrie, with other abominable, and cruel enormities.✦
Again another thinking to sail, and beginning to make a journey through the fierce waves, invocat: calleth upon wood more frail than the wood that carrieth him.AGAYNE an other thinking to sayle, and begynning to make a iorney through the fierce waues, inuocateth wood more fraile then the wood that carieth him.Iterum alius navigare cogitans, et per feros fluctus iter facere incipiens, ligno portante se, fragilius lignum invocat.
2For covetousness of getting invented it, and the craftsman by his wisdom framed it.For couetousnes of getting inuented it, and the craftesman by his wisdom framed it.Illud enim cupiditas acquirendi excogitavit, et artifex sapientia fabricavit sua.
3But thy providence, O Father, doth govern: because thou hast given a way even in the sea, and among the waves a most sure path,But thy prouidence, ô Father, doth gouerne: because thou hast geuen a way euen in the sea, and among the waues a most sure path,Tua autem, Pater, providentia gubernat : quoniam dedisti et in mari viam, et inter fluctus semitam firmissimam,
4shewing that thou arte: skill (seamanship) able to save out of all things, yea if a man go to the sea without art.shewing that thou art able to saue out of al thinges, yea if a man goe to the sea without art.ostendens quoniam potens es ex omnibus salvare, etiam si sine arte aliquis adeat mare.
5But that thy works might not be void of wisdom: for this cause also men commit their lives even to a little wood, and passing over the sea are delivered by ship.But that thy workes might not be voyde of wisdom: for this cause also men commit their liues euen to a little wood, and passing ouer the sea are deliuered by shippe.Sed ut non essent vacua sapientiæ tuæ opera, propter hoc etiam et exiguo ligno credunt homines animas suas, et transeuntes mare per ratem liberati sunt.
6But from the beginning also when the proud giants perished, the hope of the world fleeing to a ship, rendered to the world seed of nativity, which was governed by thy hand.But from the begynning also when the prowde giants perished, the hope of the world fleing to a shippe, rendered to the world seede of natiuitie, which was gouerned by thy hand.Sed et ab initio cum perirent superbi gigantes, spes orbis terrarum ad ratem confugiens, remisit sæculo semen nativitatis quæ manu tua erat gubernata.
7For blessed is the wood, by the which justice is made.For blessed is the wood, by the which iustice is made.Benedictum est enim lignum per quod fit justitia ;
8But the idol that is made by hands, cursed is both it, and he that made it: because he indeed wrought it: and the same being frail, was called god.But the idol that is made by handes, cursed is both it, and he that made it: because he in deede wrought it: and the same being fraile, was called god.per manus autem quod fit idolum, maledictum est et ipsum, et qui fecit illud : quia ille quidem operatus est, illud autem cum esset fragile, deus cognominatus est.
9But to God the impious and his impiety are odious alike.But to God the impious and his impietie are odious alike.Similiter autem odio sunt Deo impius et impietas ejus ;
10For that which is made, with him that made it, shall suffer torments.For that which is made, with him that made it, shal suffer torments.etenim quod factum est, cum illo qui fecit tormenta patietur.
11For this cause also in the idol of the nations there shall be no respect: because the creatures of God were made to hatred, and for temptation to the souls of men, and for a snare to the feet of the unwise.For this cause also in the idol of the nations there shal be no respect: because the creatures of God were made to hatred, and for tentation to the soules of men, and for a snare to the feete of the vnwise.Propter hoc et in idolis nationum non erit respectus, quoniam creaturæ Dei in odium factæ sunt, et in tentationem animabus hominum, et in muscipulam pedibus insipientium.
12For the beginning of fornication is the devising of idols: and the inventing of them is the corruption of life.For the begynning of fornication is the deuising of idols: and the inuenting of them is the corruption of life.Initium enim fornicationis est exquisitio idolorum, et adinventio illorum corruptio vitæ est :
13For neither were they from the beginning, neither shall they be for ever.For neither were they from the begynning, neither shal they be for euer.neque enim erant ab initio, neque erunt in perpetuum.
14For this vanity of men came into the world: and therefore there is found a short end of them.For this vanitie of men came into the world: and therfore there is found a short end of them.Supervacuitas enim hominum hæc advenit in orbem terrarum, et ideo brevis illorum finis est inventus.
15For the father being sorrowful with bitter mourning, made unto himself the image of his son quickly taken away: and him, that then was a dead man, now he began to worship as god, and appointed holy things and sacrifices among his servants.For the father being sorowful with bitter moorning, made vnto himself the image of his sonne quickly taken away: and him, that then was a dead man, now he began to worshipe as god, and appointed holie thinges and sacrifices among his seruants.¶Acerbo enim luctu dolens pater, cito sibi rapti filii fecit imaginem ; et illum qui tunc quasi homo mortuus fuerat, nunc tamquam deum colere cœpit, et constituit inter servos suos sacra et sacrificia.
16Afterward by succession of time, the wicked custom prevailing, this error was kept as a law, and things graven were worshipped by the commandment of tyrants.Afterward by succession of time, the wicked custom preuayling, this errour was kept as a law, and thinges grauen were worshipped by the commandement af tyrants.Deinde interveniente tempore, convalescente iniqua consuetudine, hic error tamquam lex custoditus est, et tyrannorum imperio colebantur figmenta.
17And those, whom openly men could not honour, for that they were far off, their figure being brought from afar, they made an evident image of the king, whom they would honour: that by their sollicitudine: solicitude (anxious care) they might honour as present, him that was absent.And those, whom openly men could not honour, for that they were far of, their figure being brought from a far, they made an euident image of the king, whom they would honour: that by their carefulnes they might honour as present, him that was absent.Et hos quos in palam homines honorare non poterant propter hoc quod longe essent, e longinquo figura eorum allata, evidentem imaginem regis quem honorare volebant fecerunt, ut illum qui aberat, tamquam præsentem colerent sua sollicitudine.
18And to the worshipping of these, the excellent diligence also of the artificer, holpe them forward, that were ignorant.And to the worshipping of these, the excellent diligence also of the artificer, holpe them forward, that were ignorant.Provexit autem ad horum culturam et hos qui ignorabant artificis eximia diligentia.
19For he willing to please him, that entertained him, laboured by his art, to fashion the similitudinem: likeness (figure) in better sort.For he willing to please him, that entertained him, laboured by his art, to fashion the similitude in better sort.Ille enim, volens placere illi qui se assumpsit, elaboravit arte sua ut similitudinem in melius figuraret.
20And the multitude of men carried away by the beauty of the work, him that a little before had been honoured as a man, now they esteemed for a god.And the multitude of men caried away by the beautie of the worke, him that a little before had bene honoured as a man, now they estemed for a god.Multitudo autem hominum, abducta per speciem operis, eum qui ante tempus tamquam homo honoratus fuerat, nunc deum æstimaverunt.
21And this was the deceiving of man's life: because men serving either affectui: passion (desire), or kings, gave the name that is not communicable to stones and wood.And this was the deceyuing of mans life: because men seruing either affection, or kinges, gaue the name that is not communicable to stones and wood.Et hæc fuit vitæ humanæ deceptio, quoniam aut affectui aut regibus deservientes homines, incommunicabile nomen lapidibus et lignis imposuerunt.
22And it was not sufficient that they erred about the knowledge of God, but also living in a great battle of ignorance so many and so great evils they call peace.And it was not sufficient that they erred about the knowlege of God, but also liuing in a great battail of ignorance so manie and so great euils they cal peace.Et non suffecerat errasse eos circa Dei scientiam, sed et in magno viventes inscientiæ bello, tot et tam magna mala pacem appellant.
23For either sacrificing their children, or making obscura: secret (hidden rites) sacrifices, or having vigilias: nocturnal vigils full of madness,For either sacrificing their children, or making abscure sacrifices, or hauing watches ful of madnes,Aut enim filios suos sacrificantes, aut obscura sacrificia facientes, aut insaniæ plenas vigilias habentes,
24they now neither keep life, nor marriage clean, but one killeth another by envy, or playing the adulterer maketh him sorrowful:they now neither keepe life, nor mariage cleane, but one killeth an other by enuie, or playing the adulterer maketh him sorowful:neque vitam, neque nuptias mundas jam custodiunt : sed alius alium per invidiam occidit, aut adulterans contristat,
25and all things are mingled together, blood, manslaughter, theft and fictio: deceit (counterfeiting), corruption, and infidelity, trouble, and perjury, disquieting of the good,and al thinges are mingled together, bloud, manslaughter, theft and fiction, corruption, and infidelitie, truble, and periurie, disquieting of the good,et omnia commista sunt : sanguis, homicidium, furtum et fictio, corruptio et infidelitas, turbatio et perjurium, tumultus bonorum,
26forgetfulness of God, inquinatio: defilement (pollution) of souls, immutatio: alteration (changing) of nativity, inconstancy of marriage, disorder of adultery, and unchastness.forgetfulnes of God, inquination of soules, immutation of natiuitie, inconstancie of mariage, disorder of adulterie, and vnchastnes.Dei immemoratio, animarum inquinatio, nativitatis immutatio, nuptiarum inconstantia, inordinatio mœchiæ et impudicitiæ.
27For the worship of idols not to be named, is the cause of all evil, and the beginning and end.For the worshippe of idols not to be named, is the cause of al euil, and the beginning and end.Infandorum enim idolorum cultura omnis mali causa est, et initium et finis.
28For either when they rejoice, they are mad: or certe: assuredly prophesy false things, or live unjustly, or quickly pejerant: to swear falsely (perjure) themselves.For either when they reioyce, they are madde: or certes prophecie false thinges, or liue vniustly, or quickly forsweare themselues.Aut enim dum lætantur insaniunt, aut certe vaticinantur falsa, aut vivunt injuste, aut pejerant cito.
29For whiles they trust in idols, which are without soul, swearing amiss they hope not to be hurt.For whiles they trust in idols, which are without soule, swearing amisse they hope not to be hurt.Dum enim confidunt in idolis quæ sine anima sunt, male jurantes noceri se non sperant.
30Two evil things therefore shall happen to them worthily, because they have thought evil of God, attending to idols, and have sworn unjustly, in guile contemning justice.Two euil thinges therfore shal happen to them worthely, because they haue thought euil of God, attending to idols, and haue sworne vniustly, in guile contemning iustice.Utraque ergo illis evenient digne, quoniam male senserunt de Deo, attendentes idolis, et juraverunt injuste, in dolo contemnentes justitiam.
31For it is not the power of them, that are sworn by, but the punishment of them that sin, goeth always through the transgression of the unjust.For it is not the powre of them, that are sworne by, but the punishment of them that sinne, goeth alwayes through the trangression of the vniust.Non enim juratorum virtus, sed peccantium pœna, perambulat semper injustorum prævaricationem.
Annotationsfrom the original 1609 Douay Old Testament
15The father made unto himself the image of his son. Calvin here chargeth this book with error, in affirming that idolatry began by superstitiously honouring images of the dead. Against which he allegeth that Laban's idols, and others more ancient, were before any images of dead men were honoured. But he argueth upon a false ground. For Laban's idols were images, as the Hebrew word Teraphim signifieth, and is so translated in the English Bibles (1551 and 1577); but because they were images of false gods, and for that Laban called them his gods, a later Bible (1603) translateth it better, idols, as the Latin and Greek have idola. It is also certain that Ninus king of the Assyrians, long before Laban, yea before Abraham, set up the image of his father Belus (otherwise called Jupiter) to be publicly honoured by the people, as St. Cyril showeth (li. 3, in Julianum, near the end), and St. Ambrose, or another grave author, writeth the same (in cap. 1, ad Romanos). Likewise St. Cyprian (li. de Idolorum vanitate), St. Chrysostom (ho. 87, in Matth.), and Egesippus (apud St. Jerome, li. de Viris Illustrib.) testify, that the making of men's images, in memory of the dead, was the occasion and beginning of idolatry, according as this place reporteth, that a father sorrowing for the death of his son made an image in his memory, and began to worship him as a god, causing his servants also to honour his dead son, with rites and sacrifices. Which private idolatry was absolutely the first, that is recorded in holy Scripture, or any other good author. And the first public is counted by most authors, that of Ninus, worshipping the image of his father Belus, with divine honour, who also pardoned all offenders, how enormous soever their crimes were, that fled unto that image. Which allurement, together with so great a king's authority, drew innumerable to public idolatry. Whereupon St. Jerome noteth (in cap. 1, Osee) that Ninus became so great and glorious, as to make his father to be honoured as a god.The father made vnto himself the image of his sonne. Caluin here chargeth this booke with error, in affirming that idolatrie begane by supersticiously honoring images of the dead. Against which he alleageth that Labans idoles, and others more ancient, were before anie images of dead men were honoured. But he argueth vpon a false ground. For labans idols were images, as the Hebrew word Teraphim signifieth, and is so translated in the English Bibles (1551. and 1577.) but because they were images of false goddes, and for that Laban called them his goddes, a later Bible (1603.) translateth it better, idoles, as the Latin and Greke haue idola. It is also certaine that Ninus king of Assirians long before Laban, yea before Abraham, sette vp the image of his Father Belus (otherwise called Iuppiter) to be publikly honored by the people. as S. Cyril sheweth. li. 3. in Iulianum, nere the end, and S. Ambrose, or an other graue Auctor writeth the same, in cap. 1. ad Romanos. Likewise S. Cyprian li. de Idolorum vanitate. S. Chrysostom. ho. 87. in Matth. and Egesippus, apud S. Ieronym. li. de Viris Illustrib. testifie, that the making of mens images, in memorie of the dead, was the occasion, and beginning of idolatrie, according as this place reporteth, that a Father sorowing for the death of his sonne, made an image in his memorie, & begane to worshippe him as a god, causing his seruants also to honour his dead sonne, with rites and sacrifices. VVhich priuate idolatrie vvas absolutely the first, that is recorded in holie Scripture, or anie other good auctor. And the first publique is counted by most auctors, that of Ninus, vvorshipping the image of his father Belus, vvith diuine honour, who also pardoned al offenders, how enormious soeuer their crimes were, that fled vnto that image. VVhich allurment together vvith so great a kinges auctoritie, drevv innumerable to publique idolatrie. VVherupon S. Ierom noteth (in cap. 1. Osee) that Ninus became so great and glorious, as to make his father to be honored as a god.
The reading text follows the 1582 first edition.