The Sacred Bible:  The Book of Ecclesiasticus

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[Sirach 17]
[Sirach 17]

{17:1} Deus creavit de terra hominem, et secundum imaginem suam fecit illum.
{17:1} God created man from the earth, and he made him according to his own image.

{17:2} Et iterum convertit illum in ipsam, et secundum se vestivit illum virtute.
{17:2} And he returned him again to it, and he clothed him with virtue according to himself.

{17:3} Numerum dierum, et tempus dedit illi, et dedit illi potestatem eorum, quæ sunt super terram.
{17:3} He gave him the number and time of his days, and he gave him authority over all the things that are upon the earth.

{17:4} Posuit timorem illius super omnem carnem, et dominatus est bestiarum et volatilium.
{17:4} He placed the fear of him over all flesh, and he had dominion over wild beasts and flying things.

{17:5} Creavit ex ipso adiutorium simile sibi: consilium, et linguam, et oculos, et aures, et cor dedit illis excogitandi: et disciplina intellectus replevit illos.
{17:5} He created from him a helper, similar to himself. He gave them counsel, and language, and sight, and hearing, and a heart, in order to think. And he filled them with the discipline of understanding.

{17:6} Creavit illis scientiam spiritus, sensu implevit cor illorum, et mala et bona ostendit illis.
{17:6} He created within them the knowledge of the spirit. He filled their heart with understanding, and he showed them both good and evil.

{17:7} Posuit oculum suum super corda illorum ostendere illis magnalia operum suorum,
{17:7} He set his eye upon their hearts, to reveal to them the greatness of his works,

{17:8} ut nomen sanctificationis collaudent: et gloriari in mirabilibus illius, ut magnalia enarrent operum eius.
{17:8} so that they might highly praise the name of sanctification, and give glory to his wonders, so that they might declare the greatness of his works.

{17:9} Addidit illis disciplinam, et legem vitæ hereditavit illos.
{17:9} In addition, he gave them discipline and the law of life, as their inheritance.

{17:10} Testamentum æternum constituit cum illis, et iustitiam et iudicia sua ostendit illis.
{17:10} He established an eternal covenant with them, and he revealed to them his justice and judgments.

{17:11} Et magnalia honoris eius vidit oculus illorum, et honorem vocis audierunt aures illorum, et dixit illis: Attendite ab omni iniquo.
{17:11} And their eye saw the greatness of his honor, and their ears heard the honor of his voice, and he said to them: “Beware of all iniquity.”

{17:12} Et mandavit illis unicuique de proximo suo.
{17:12} And he commanded each one concerning his neighbor.

{17:13} Viæ illorum coram ipso sunt semper, non sunt absconsæ ab oculis ipsius.
{17:13} Their ways are always in his sight; they are not hidden from his eyes.

{17:14} In unamquamque gentem præposuit rectorem:
{17:14} Over each and every people, he has appointed a ruler.

{17:15} et pars Dei, Israel facta est manifesta.
{17:15} And Israel was made to be the manifest portion of God.

{17:16} Et omnia opera illorum velut sol in conspectu Dei: et oculi eius sine intermissione inspicientes in viis eorum.
{17:16} And in the sight of God, all their works are like the sun. And his eyes, without ceasing, inspect their ways.

{17:17} Non sunt absconsa testamenta per iniquitatem illorum, et omnes iniquitates eorum in conspectu Dei.
{17:17} The covenants are not hidden by their iniquity, and all their iniquities are in the sight of God.

{17:18} Eleemosyna viri quasi signaculum cum ipso, et gratiam hominis quasi pupillam conservabit:
{17:18} The almsgiving of a man is like a seal upon him, which will guard the grace of a man like the pupil of an eye.

{17:19} et postea resurget, et retribuet illis retributionem, unicuique in caput ipsorum, et convertet in interiores partes terræ.
{17:19} And afterward, it will rise up and repay them their reward, each one upon his head, and it will return to the hidden places of the earth.

{17:20} Pœnitentibus autem dedit viam iustitiæ, et confirmavit deficientes sustinere, et destinavit illis sortem veritatis.
{17:20} Now, to the repentant, he has given the way of justice, and he has strengthened those lacking in patience, and he has fastened them to a destiny of truth.

{17:21} Convertere ad Dominum, et relinque peccata tua:
{17:21} Convert to the Lord, and relinquish your sins.

{17:22} precare ante faciem Domini, et minue offendicula.
{17:22} Make supplication before the face of the Lord, and diminish your offenses.

{17:23} Revertere ad Dominum, et avertere ab iniustitia tua, et nimis odito execrationem:
{17:23} Return to the Lord, and turn away from your injustice, and have immense hatred for abomination.

{17:24} et cognosce iustitias et iudicia Dei, et sta in sorte propositionis, et orationis altissimi Dei.
{17:24} And acknowledge the justices and judgments of God, and stand firm in the circumstances set before you and in prayer to the most high God.

{17:25} In partes vade sæculi sancti, cum vivis et dantibus confessionem Deo.
{17:25} Go to the side of the holy generation, to those who live in order to give praise to God.

{17:26} Non demoreris in errore impiorum, ante mortem confitere. A mortuo quasi nihil, perit confessio.
{17:26} You should not linger in the error of the impious; confess before death. Confession perishes from the dead as if it were nothing.

{17:27} Confiteberis vivens, vivus et sanus confiteberis: et laudabis Deum, et gloriaberis in miserationibus illius.
{17:27} Confess while living; you should give thanks while you are still alive and healthy. And you should praise God and glory in his compassion.

{17:28} Quam magna misericordia Domini, et propitiatio illius convertentibus ad se!
{17:28} How great is the mercy of the Lord, and his forgiveness, for those who convert to him!

{17:29} Nec enim omnia possunt esse in hominibus, quoniam non est immortalis filius hominis, et in vanitate malitiæ placuerunt.
{17:29} For not all things can be in men, because the son of man is not immortal, and because they are pleased by the emptiness of malice.

{17:30} Quid lucidius sole? Et hic deficiet. Aut quid nequius quam quod excogitavit caro et sanguis? Et hoc arguetur.
{17:30} What is brighter than the sun? Yet this will fail. Or what is more wicked than that which flesh and blood has invented? And this will be reproved.

{17:31} Virtutem altitudinis cæli ipse conspicit: et omnes homines terra et cinis.
{17:31} He beholds the power of the heights of heaven. And all men are earth and ashes.

[Sirach 18]
[Sirach 18]

{18:1} Qui vivet in æternum, creavit omnia simul. Deus solus iustificabitur, et manet invictus Rex in æternum.
{18:1} The One who dwells in eternity created all things together. God alone will be justified, and he remains an invincible King for eternity.

{18:2} Quis sufficit enarrare opera illius?
{18:2} Who is able to declare his works?

{18:3} Quis enim investigabit magnalia eius?
{18:3} For who can examine his greatness?

{18:4} Virtutem autem magnitudinis eius quis enunciabit? Aut quis adiiciet enarrare misericordiam eius?
{18:4} And who will announce the power of his magnitude? Or who would be able to describe his mercy?

{18:5} Non est minuere, neque adiicere, nec est invenire magnalia Dei.
{18:5} There is no diminishing, and no increasing, and there is no discovering, the greatness of God.

{18:6} Cum consummaverit homo, tunc incipiet: et cum quieverit, aporiabitur.
{18:6} When man has reached the end, then he will begin. And when he ceases, he will be in need.

{18:7} Quid est homo, et quæ est gratia illius? Et quid bonum, aut quid nequam illius?
{18:7} What is man, and what is his grace? And what is his good, or what is his evil?

{18:8} Numerus dierum hominum ut multum centum anni: quasi gutta aquæ maris deputati sunt: et sicut calculus arenæ, sic exigui anni in die ævi.
{18:8} The number of the days of men are as many as one hundred years. Like a drop of water in the ocean, so they are considered to be. And like a grain of sand on the shore, so do these few years compare to the days of all time.

{18:9} Propter hoc patiens est Deus in illis, et effundit super eos misericordiam suam.
{18:9} For this reason, God is patient with them, and he pours forth his mercy upon them.

{18:10} Vidit præsumptionem cordis eorum quoniam mala est, et cognovit subversionem illorum quoniam nequam est.
{18:10} He has seen that the presumption of their heart is evil, and he knows that their rebelliousness is wicked.

~ The word ‘subversionem’ often refers to an overthrow or rebellion, such as when a king is overthrown. But in the context of God and his people, it refers to rebelliousness against God.

{18:11} Ideo adimplevit propitiationem suam in illis, et ostendit eis viam æquitatis.
{18:11} Therefore, he has bestowed his forgiveness on them, and he has revealed to them the way of equity.

{18:12} Miseratio hominis circa proximum suum: misericordia autem Dei super omnem carnem.
{18:12} The compassion of man is toward those closest to him. But the mercy of God is upon all flesh.

{18:13} Qui misericordiam habet, docet, et erudit quasi pastor gregem suum.
{18:13} He is merciful, and he teaches and corrects, like a shepherd with his flock.

{18:14} Miseretur excipientis doctrinam miserationis, et qui festinat in iudiciis eius.
{18:14} He takes pity on those who accept the doctrine of compassion, and he applies his judgments promptly.

{18:15} Fili in bonis non des querelam, et in omni dato non des tristitiam verbi mali.
{18:15} Son, in your good works, you should not complain, and in giving anything, you should not cause grief with evil words.

{18:16} Nonne ardorem refrigerabit ros? Sic et verbum melius quam datum.
{18:16} Is heat not refreshed by the dew? So also is a good word better than a gift.

{18:17} Nonne ecce verbum super datum bonum? Sed utraque cum homine iustificato.
{18:17} Behold, is a word not greater than a gift? But both are with a justified man.

{18:18} Stultus acriter improperabit: et datus indisciplinati tabescere facit oculos.
{18:18} The foolish place blame sharply. And a gift from the undisciplined causes the eyes to fail.

{18:19} Ante iudicium para iustitiam tibi, et antequam loquaris disce.
{18:19} Before you judge, put justice in order within yourself, and before you speak, learn.

{18:20} Ante languorem adhibe medicinam, et ante iudicium interroga teipsum, et in conspectu Dei invenies propitiationem.
{18:20} Before you become sick, obtain medicine. And before you judge, examine yourself. And then you will find forgiveness in the sight of God.

{18:21} Ante languorem humilia te, et in tempore infirmitatis ostende conversationem tuam.
{18:21} Before you become weak, humble yourself; and in a time of infirmity, show your way of life.

{18:22} Non impediaris orare semper, et ne verearis usque ad mortem iustificari: quoniam merces Dei manet in æternum.
{18:22} Let nothing impede you from praying always. And then you will not dread to be justified, even unto death. For the reward of God dwells in eternity.

{18:23} Ante orationem præpara animam tuam: et noli esse quasi homo qui tentat Deum.
{18:23} Before you pray, prepare your soul. And do not choose to be like a man who tempts God.

{18:24} Memento iræ in die consummationis, et tempus retributionis in conversatione faciei.
{18:24} Remember the wrath that will be on the day of consummation, and remember the time of retribution, when he will turn away his face.

{18:25} Memento paupertatis in tempore abundantiæ, et necessitatum paupertatis in die divitiarum.
{18:25} Remember poverty in a time of abundance, and remember the deficiency of poverty in a day of riches.

{18:26} A mane usque ad vesperam immutabitur tempus, et hæc omnia citata in oculis Dei.
{18:26} From morning until evening, the time will be changed, and all these are swift in the eyes of God.

{18:27} Homo sapiens in omnibus metuet, et in diebus delictorum attendet ab inertia.
{18:27} A wise man will be cautious in all things, and during a time of many offenses, he will be attentive against inaction.

{18:28} Omnis astutus agnoscit sapientiam, et invenienti eam dabit confessionem.
{18:28} Anyone who is astute recognizes wisdom, and he will acknowledge anyone who finds it.

{18:29} Sensati in verbis et ipsi sapienter egerunt: et intellexerunt veritatem et iustitiam, et impleverunt proverbia et iudicia.
{18:29} Those who show understanding with words also have acted wisely themselves, and they have understood truth and justice, and they have fulfilled proverbs and judgments.

{18:30} Post concupiscentias tuas non eas, et a voluntate tua avertere.
{18:30} You should not go after your desires; instead, turn away from your own will.

{18:31} Si præstes animæ tuæ concupiscentias eius, faciat te in gaudium inimicis tuis.
{18:31} If you offer your desires to your soul, this will cause you to become a joy to your enemies.

{18:32} Ne oblecteris in turbis nec in modicis: assidua enim est commissio illorum.
{18:32} Take no delight in disorderly gatherings, whether large or small. For their commission of offenses is unceasing.

~ The word ‘turbis’ indicates a disorderly large gathering, and the word ‘modicis’ refers to something small; in the context of the previous word ‘turbis’, the word ‘modicis’ refers to a small disorderly gathering.

{18:33} Ne fueris mediocris in contentione ex fœnore, et est tibi nihil in sacculo: eris enim invidus vitæ tuæ.
{18:33} You should not be reduced by the contention of borrowing, even if there is nothing in your purse. For you would be contending against your own life.

[Sirach 19]
[Sirach 19]

{19:1} Operarius ebriosus non locupletabitur: et qui spernit modica, paulatim decidet.
{19:1} An inebriated worker will not be wealthy. And whoever despises littleness will fall a little at a time.

{19:2} Vinum et mulieres apostatare faciunt sapientes, et arguent sensatos:
{19:2} Wine and women cause wise men to fall away, and then they will complain against those who understand.

{19:3} et qui se iungit fornicariis, erit nequam: putredo et vermes hereditabunt illum, et extolletur in exemplum maius, et tolletur de numero anima eius.
{19:3} And whoever joins himself to fornicators will become wicked. Decay and worms will inherit him, and he will be denounced as the greater example, and his soul will be deducted from the number.

{19:4} Qui credit cito, levis corde est, et minorabitur: et qui delinquit in animam suam, insuper habebitur.
{19:4} Whoever is quick to believe has a trivial heart and will be diminished. And whoever offends against his own soul will have even less.

~ Or: ‘will be diminished even more.’

{19:5} Qui gaudet iniquitate, denotabitur: et qui odit correptionem, minuetur vita: et qui odit loquacitatem, extinguit malitiam.
{19:5} Whoever rejoices in iniquity will be condemned. And whoever hates correction will have less in life. But whoever hates excessive talk extinguishes evil.

{19:6} Qui peccat in animam suam, pœnitebit: et qui iucundatur in malitia, denotabitur.
{19:6} Whoever sins against his own soul will be punished. And whoever rejoices in malice will be condemned.

{19:7} Ne iteres verbum nequam et durum, et non minoraberis.
{19:7} You should not repeat a wicked and harsh word, and then you will not be diminished.

{19:8} Amico et inimico noli narrare sensum tuum: et si est tibi delictum, noli denudare.
{19:8} Do not reveal your mind to friend or foe. And if there is a sin within you, do not disclose it.

{19:9} Audiet enim te, et custodiet te, et quasi defendens peccatum odiet te, et sic aderit tibi semper.
{19:9} For he will listen to you and watch you, and while pretending to defend your sin, he will despise you, and so he will be whenever he is with you.

{19:10} Audisti verbum adversus proximum tuum? Commoriatur in te, fidens quoniam non te dirumpet.
{19:10} Have you heard a word against your neighbor? Let it die within you, trusting that it will not burst forth from you.

{19:11} A facie verbi parturit fatuus, tamquam gemitus partus infantis.
{19:11} Before the face of a word, a foolish man labors, like a woman groaning as she gives birth to a child.

{19:12} Sagitta infixa femori carnis, sic verbum in corde stulti.
{19:12} Like an arrow fixed in the flesh of the thigh, so is a word in the heart of a foolish man.

{19:13} Corripe amicum, ne forte non intellexerit, et dicat: Non feci: aut si fecerit, ne iterum addat facere.
{19:13} Correct a friend, though perhaps there was a misunderstanding, and he may say, “I did not do it.” Or, if he did do it, correct him, so that he may not do it again.

{19:14} Corripe proximum, ne forte non dixerit: et si dixerit, ne forte iteret.
{19:14} Correct your neighbor, for perhaps he did not say it. But if he did say it, correct him, so that he may not say it again.

{19:15} Corripe amicum: sæpe enim fit commissio.
{19:15} Correct your friend. For often a fault has been committed.

{19:16} Et non omni verbo credas. Est qui labitur lingua, sed non ex animo.
{19:16} And do not believe every word. There is one who slips with his word, but not with his heart.

{19:17} Quis est enim qui non deliquerit in lingua sua? Corripe proximum antequam commineris.
{19:17} For who is there who has not offended with his words? Correct your neighbor before you reprimand him.

{19:18} Et da locum timori Altissimi: quia omnis sapientia timor Dei, et in illa timere Deum, et in omni sapientia dispositio legis.
{19:18} And make a place for the fear of the Most High. For all wisdom is fear of God, and it is wise to fear God, and in all wisdom is the orderly disposition of the law.

{19:19} Et non est sapientia nequitiæ disciplina: et non est cogitatus peccatorum prudentia.
{19:19} But the discipline of wickedness is not wisdom. And there is no prudence in the thoughts of sinners.

{19:20} Est nequitia, et in ipsa execratio: et est insipiens qui minuitur sapientia.
{19:20} There is a wickedness, and in it there is abomination. And there is a foolish man who has been diminished in wisdom.

{19:21} Melior est homo, qui minuitur sapientia, et deficiens sensu in timore, quam qui abundat sensu, et transgreditur legem Altissimi.
{19:21} Better is a man who has been diminished in wisdom because his mind is failing, but with the fear of God, than he who abounds in intelligence, but with transgression against the law of the Most High.

{19:22} Est solertia certa, et ipsa iniqua.
{19:22} There is a certain cleverness, and it is unjust.

{19:23} Et est qui emittit verbum certum enarrans veritatem. Est qui nequiter humiliat se, et interiora eius plena sunt dolo:
{19:23} And there is one who utters a careful word, explaining away the truth. There is one who humbles himself wickedly, for his interior is filled with deceit.

{19:24} et est qui se nimium submittit a multa humilitate: et est qui inclinat faciem suam, et fingit se non videre quod ignoratum est:
{19:24} And there is one who lowers himself excessively with a great debasement. And there is one who inclines his face downward, and pretends as if he did not see what has not been made known.

{19:25} et si ab imbecillitate virium vetetur peccare, si invenerit tempus malefaciendi, malefaciet.
{19:25} And if he is prevented from sinning by a lack of ability, and then finds an opportunity for evildoing, he will do evil.

{19:26} Ex visu cognoscitur vir, et ab occursu faciei cognoscitur sensatus.
{19:26} A man is recognized by his appearances. But when you meet an understanding man, he is recognized by his face.

{19:27} Amictus corporis, et risus dentium, et ingressus hominis enunciant de illo.
{19:27} The clothing of the body, and the laughter of the teeth, and the walk of a man, give a report about him.

{19:28} Est correptio mendax in ira contumeliosi: et est iudicium, quod non probatur esse bonum: et est tacens, et ipse est prudens.
{19:28} There is a lying correction in the anger of a contemptuous man. And there is a judgment which does not prove to be good. But there is one who is silent, and the same is prudent.

[Sirach 20]
[Sirach 20]

{20:1} Quam bonum est arguere, quam irasci, et confitentem in oratione non prohibere!
{20:1} How much better is it to reprove, than to become angry, so as not to hinder him who may confess in prayer.

{20:2} Concupiscentia spadonis devirginabit iuvenculam:
{20:2} The lust of an eunuch will deflower a young maiden;

{20:3} sic qui facit per vim iudicium iniquum.
{20:3} similar is he who by violence gives an iniquitous judgment.

{20:4} Quam bonum est correptum manifestare pœnitentiam! Sic enim effugies voluntarium peccatum.
{20:4} How good it is, when you are corrected, to show contrition! For in this way, you will escape deliberate sin.

{20:5} Est tacens, qui invenitur sapiens: et est odibilis, qui procax est ad loquendum.
{20:5} There is one who, by remaining silent, is found to be wise. And there is another who is hateful and who provokes by speaking out.

{20:6} Est tacens non habens sensum loquelæ: et est tacens sciens tempus aptum.
{20:6} There is one who, not having the understanding to speak, remains silent. And there is another who remains silent, knowing the proper time.

{20:7} Homo sapiens tacebit usque ad tempus: lascivus autem, et imprudens non servabunt tempus.
{20:7} A wise man will remain silent until the proper time. But an unrestrained and imprudent person will not heed the times.

{20:8} Qui multis utitur verbis, lædet animam suam: et qui potestatem sibi sumit iniuste, odietur.
{20:8} Whoever uses many words will wound his own soul. And whoever unjustly takes authority upon himself will be hated.

{20:9} Est processio in malis viro indisciplinato, et est inventio in detrimentum.
{20:9} There is advancement in evil for an undisciplined man, and there is a plan which turns to his detriment.

{20:10} Est datum, quod non est utile: et est datum, cuius retributio duplex.
{20:10} There is a gift which is not helpful, and there is a gift, the repayment for which is double.

{20:11} Est propter gloriam minoratio: et est qui ab humilitate levabit caput.
{20:11} There is a loss for the sake of boasting, and there is one who will lift up his head from lowliness.

{20:12} Est qui multa redimat modico pretio, et restituens ea in septuplum.
{20:12} There is one who buys much for a small price, and who pays it back sevenfold.

{20:13} Sapiens in verbis seipsum amabilem facit: gratiæ autem fatuorum effundentur.
{20:13} Anyone wise in words makes himself loved. But the graces of the foolish will be poured away.

{20:14} Datus insipientis non erit utilis tibi: oculi enim illius septemplices sunt.
{20:14} A gift from the unwise will not benefit you. For his gaze is divided, sevenfold.

{20:15} Exigua dabit, et multa improperabit: et apertio oris illius inflammatio est.
{20:15} He will give little, and reproach much. And the opening of his mouth is like a burning flame.

{20:16} Hodie fœneratur quis, et cras expetit: odibilis est homo huiusmodi.
{20:16} There is one who lends today and demands repayment tomorrow. A man such as this is hateful.

{20:17} Fatuo non erit amicus, et non erit gratia bonis illius.
{20:17} A foolish man will not have a friend, and there will be no thanks for his good deeds.

{20:18} Qui enim edunt panem illius: falsæ linguæ sunt. Quoties, et quanti irridebunt eum!
{20:18} For those who eat his bread have a false tongue. How often and how many are those who will ridicule him!

{20:19} Neque enim quod habendum erat, directo sensu distribuit: similiter et quod non erat habendum.
{20:19} For what he possesses, he does not distribute with correct understanding. And he acts similarly with what he does not possess.

{20:20} Lapsus falsæ linguæ, quasi qui in pavimento cadens: sic casus malorum festinanter veniet.
{20:20} The slip of a false tongue is like someone who falls upon pavement. Such a fall for the wicked will arrive quickly.

{20:21} Homo acharis quasi fabula vana, in ore indisciplinatorum assidua erit.
{20:21} A disagreeable man is like a pointless fable; it will be continually in the mouth of the undisciplined.

{20:22} Ex ore fatui reprobabitur parabola: non enim dicit illam in tempore suo.
{20:22} A parable from the mouth of a fool will be rejected. For he does not speak it at the proper time.

{20:23} Est qui vetatur peccare præ inopia, et in requie sua stimulabitur.
{20:23} There is one who is prevented from sinning by poverty, and in his rest, he will be vexed.

{20:24} Est qui perdet animam suam præ confusione, et ab imprudenti persona perdet eam: personæ autem acceptione perdet se.
{20:24} There is one who will lose his own soul because of pretense, and he will lose it by an example of imprudence. For by seeking the approval of another, he will destroy himself.

~ This verse refers to someone who follows the imprudent example of another, in order to please that person (because that person has an undeserved reputation); this individual destroys his own soul by seeking to please someone other than God.

{20:25} Est qui præ confusione promittit amico, et lucratus est eum inimicum gratis.
{20:25} There is one who, for the sake of what others think, makes a promise to a friend, and so he gains him as an enemy for no reason.

{20:26} Opprobrium nequam in homine mendacium, et in ore indisciplinatorum assidue erit.
{20:26} A lie is a wicked disgrace to a man, and yet lies will be continually in the mouths of those without discipline.

{20:27} Potior fur quam assiduitas viri mendacis. Perditionem autem ambo hereditabunt.
{20:27} A thief is better than a man who constantly lies. But both of them will inherit perdition.

{20:28} Mores hominum mendacium sine honore: et confusio illorum cum ipsis sine intermissione.
{20:28} The habits of lying men are without honor. And their shame is with them without ceasing.

{20:29} Sapiens in verbis producet seipsum, et homo prudens placebit magnatis.
{20:29} A wise man will benefit himself by his own words, and a prudent man will please the powerful.

{20:30} Qui operatur terram suam, inaltabit acervum frugum: et qui operatur iustitiam, ipse exaltabitur: qui vero placet magnatis, effugiet iniquitatem.
{20:30} Whoever works his land will raise high a stockpile of grain. And whoever works justice will himself be raised high. Yet truly, whoever pleases the powerful will escape unfair treatment.

{20:31} Xenia et dona excæcant oculos iudicum, et quasi mutus in ore avertit correptiones eorum.
{20:31} Presents and gifts blind the eyes of judges, and silence their mouths, turning them aside from their task of correction.

{20:32} Sapientia absconsa et thesaurus invisus: quæ utilitas in utrisque?
{20:32} Wisdom hidden, and treasure unseen: of what use is either of these?

{20:33} Melior est qui celat insipientiam suam, quam homo qui abscondit sapientiam suam.
{20:33} He who hides his foolishness is better than a man who conceals his wisdom.

[Sirach 21]
[Sirach 21]

{21:1} Fili peccasti? Non adiicias iterum: sed et de pristinis deprecare ut tibi dimittantur.
{21:1} Son, have you sinned? You should not add further sins. Then too, for your former sins, pray so that they may be forgiven you.

{21:2} Quasi a facie colubri fuge peccata: et si accesseris ad illa, suscipient te.
{21:2} Flee from sins, as if from the face of a serpent. For if you approach them, they will take hold of you.

{21:3} Dentes leonis, dentes eius, interficientes animas hominum.
{21:3} Their teeth are like the teeth of a lion, bringing death to the souls of men.

{21:4} Quasi romphæa bis acuta omnis iniquitas, plagæ illius non est sanitas.
{21:4} All iniquity is like a two-edged spear; there is no healing in its wound.

{21:5} Obiurgatio et iniuriæ annullabunt substantiam: et domus quæ nimis locuples est, annullabitur superbia: sic substantia superbi eradicabitur.
{21:5} Reproach and injury will make resources useless. And a house that is exceedingly wealthy will become powerless through pride. In this way, the resources of the arrogant will be eradicated.

{21:6} Deprecatio pauperis ex ore usque ad aures eius perveniet, et iudicium festinato adveniet illi.
{21:6} Supplications from the mouth of the pauper will reach all the way to the ears of God, and judgment will come to him quickly.

{21:7} Qui odit correptionem, vestigium est peccatoris: et qui timet Deum, convertetur ad cor suum.
{21:7} Whoever hates correction is walking in the steps of a sinner. But whoever fears God will convert within his heart.

{21:8} Notus a longe potens lingua audaci: et sensatus scit labi se ab ipso.
{21:8} He who has power by means of a bold tongue will be known from far away. But an understanding man knows to slip past him.

{21:9} Qui ædificat domum suam impendiis alienis, quasi qui colligat lapides suos in hyeme.
{21:9} Whoever builds his house, paid for by another, is like one who gathers his building stones in winter.

{21:10} Stupa collecta synagoga peccantium, et consummatio illorum flamma ignis.
{21:10} The synagogue of sinners is like stubble piled up; for the end of them both is a burning fire.

{21:11} Via peccatorum complanata lapidibus, et in fine illorum inferi, et tenebræ, et pœnæ.
{21:11} The way of sinners is paved and level, and at their end is hell and darkness and punishments.

{21:12} Qui custodit iustitiam, continebit sensum eius.
{21:12} Whoever observes justice will obtain an understanding of it.

{21:13} Consummatio timoris Dei, sapientia et sensus.
{21:13} The consummation of the fear of God is wisdom and understanding.

{21:14} Non erudietur qui non est sapiens in bono.
{21:14} One who is not wise in goodness will not accept instruction.

{21:15} Est autem sapientia, quæ abundat in malo: et non est sensus ubi est amaritudo.
{21:15} Now there is a wisdom which abounds in evil. But there is no understanding where there is bitterness.

{21:16} Scientia sapientis tamquam inundatio abundabit, et consilium illius sicut fons vitæ permanet.
{21:16} The knowledge of the wise will increase like a flood, and his counsel will continue like a fountain of life.

{21:17} Cor fatui quasi vas confractum, et omnem sapientiam non tenebit.
{21:17} The heart of the foolish is like a broken vessel, for it will not hold any wisdom.

{21:18} Verbum sapiens quodcumque audierit scius laudabit, et ad se adiiciet: audivit luxuriosus, et displicebit illi, et proiiciet illud post dorsum suum.
{21:18} A knowledgeable man will praise any wise word he hears, and he will apply it to himself. The self-indulgent man has heard it, and it displeases him, and so he casts it behind his back.

{21:19} Narratio fatui quasi sarcina in via. Nam in labiis sensati invenietur gratia.
{21:19} The talk of the foolish is like a burden on a journey. But in the lips of the understanding, grace will be found.

{21:20} Os prudentis quæritur in Ecclesia, et verba illius cogitabunt in cordibus suis.
{21:20} The mouth of the prudent is sought in the Church, and they will consider his words in their hearts.

{21:21} Tamquam domus exterminata, sic fatuo sapientia: et scientia insensati inenarrabilia verba.
{21:21} Like a house which has been demolished, so is wisdom to the foolish. And the knowledge of the unwise is like meaningless words.

{21:22} Compedes in pedibus, stulto doctrina, et quasi vincula manuum super manum dextram.
{21:22} Doctrine to the senseless is like fetters on the feet, and like chains on the right hand.

{21:23} Fatuus in risu exaltat vocem suam: vir autem sapiens vix tacite ridebit.
{21:23} A foolish man lifts up his voice in laughter. But a wise man will not even laugh quietly to himself.

{21:24} Ornamentum aureum prudenti doctrina, et quasi brachiale in brachio dextro.
{21:24} Doctrine is to the prudent like a gold ornament, and like an armband on the right arm.

{21:25} Pes fatui facilis in domum proximi: et homo peritus confundetur a persona potentis.
{21:25} The feet of the foolish step easily into his neighbor’s house. But an experienced man will be apprehensive in the presence of the powerful.

{21:26} Stultus a fenestra respiciet in domum: vir autem eruditus foris stabit.
{21:26} A senseless man will gaze through a window into the house. But a man who has been well-taught will stand outside.

{21:27} Stultitia hominis auscultare per ostium: et prudens gravabitur contumelia.
{21:27} It is foolish for a man to listen through the door. And a prudent man will be grieved at this disgrace.

{21:28} Labia imprudentium stulta narrabunt: verba autem prudentium statera ponderabuntur.
{21:28} The lips of the imprudent will describe senseless things. But the words of the prudent will be weighed on a balance.

{21:29} In ore fatuorum cor illorum: et in corde sapientium os illorum.
{21:29} The hearts of the foolish are in their mouths. But the mouths of the wise are with their hearts.

{21:30} Dum maledicit impius diabolum, maledicit ipse animam suam.
{21:30} Whenever the impious curse the devil, they curse their own soul.

{21:31} Susurro coinquinabit animam suam, et in omnibus odietur: et qui cum eo manserit, odiosus erit: tacitus et sensatus honorabitur.
{21:31} Those who whisper accusations defile their own souls, and they will be hated by all. And whoever abides with them will be hateful. The silent and understanding man will be honored.

[Sirach 22]
[Sirach 22]

{22:1} In lapide luteo lapidatus est piger, et omnes loquentur super aspernationem illius.
{22:1} The lazy man is pelted with a dirty stone, and all will speak about his rejection.

{22:2} De stercore boum lapidatus est piger: et omnis, qui tetigerit eum, excutiet manus.
{22:2} The lazy man is pelted with the dung of oxen, and all who touch him will brush off their hands.

{22:3} Confusio patris est de filio indisciplinato: filia autem in deminoratione fiet.
{22:3} An undisciplined son is the shame of his father, but an undisciplined daughter will be to his degradation.

~ The two halves of this verse are parallel; the term undisciplined is stated in the first part and implied in the second part.

{22:4} Filia prudens hereditas viro suo. Nam quæ confundit, in contumeliam fit genitoris.
{22:4} A prudent daughter brings an inheritance to her husband. But she who causes shame will be a disgrace to him who conceived her.

{22:5} Patrem et virum confundit audax, et ab impiis non minorabitur: ab utrisque autem inhonorabitur.
{22:5} She who is bold shames her father and her husband, and she will not be less offensive to the impious. For she will be held in dishonor by both.

{22:6} Musica in luctu importuna narratio: flagella et doctrina in omni tempore sapientia.
{22:6} An untimely explanation is like music in a time of mourning. But the sharp correction and doctrine of wisdom are ever timely.

{22:7} Qui docet fatuum, quasi qui conglutinat testam.
{22:7} Whoever teaches the foolish is like someone who glues together a broken pot.

~ There were no effective glues, and no water-proof glues, in the time in which this verse was written. So gluing a pot together was futile.

{22:8} Qui narrat verbum non audienti, quasi qui excitat dormientem de gravi somno.
{22:8} Whoever explains a word to one who is not listening is like someone who suddenly awakens a sleeping person from a deep sleep.

{22:9} Cum dormiente loquitur qui enarrat stulto sapientiam: et in fine narrationis dicit: Quis est hic?
{22:9} Whoever explains wisdom to the senseless is like one speaking to a sleeping person. And at the end of the explanation, he says: “Who is this?”

{22:10} Supra mortuum plora, defecit enim lux eius: et supra fatuum plora, defecit enim sensus.
{22:10} Weep over the dead, for his light has failed. And weep over the foolish, for his understanding has failed.

{22:11} Modicum plora super mortuum, quoniam requievit.
{22:11} Weep only a little over the dead, for he is at rest.

{22:12} Nequissimi enim nequissima vita super mortem fatui.
{22:12} But the wicked life of a wicked fool is worse than death.

{22:13} Luctus mortui septem dies: fatui autem et impii omnes dies vitæ illorum.
{22:13} The mourning for the dead is seven days; but for the foolish and the impious, it is all the days of their life.

{22:14} Cum stulto ne multum loquaris, et cum insensato ne abieris.
{22:14} You should not talk at length with the foolish, and you should not go with the senseless.

{22:15} Serva te ab illo, ut non molestiam habeas, et non coinquinaberis peccato illius.
{22:15} Keep yourself from him, so that you may not have problems, and so that you will not be polluted by his sin.

{22:16} Deflecte ab illo, et invenies requiem, et non acediaberis in stultitia illius.
{22:16} Turn away from him, and you will find rest, and you will not be discouraged by his foolishness.

{22:17} Super plumbum quid gravabitur? Et quod illi aliud nomen quam fatuus?
{22:17} What is heavier than lead? And what else can he be called but foolish?

{22:18} Arenam, et salem, et massam ferri facilius est ferre quam hominem imprudentem, et fatuum, et impium.
{22:18} Sand, and salt, and an iron weight are each easier to bear than an imprudent man, who is both foolish and impious.

{22:19} Loramentum ligneum colligatum in fundamento ædificii non dissolvetur: sic et cor confirmatum in cogitatione consilii.
{22:19} A bundle of wood strapped together in the foundation of a building will not be loosened. And similar is the heart that has been strengthened by thoughtful counsel.

{22:20} Cogitatus sensati in omni tempore, metu non depravabitur.
{22:20} The thoughts of one who is understanding will not be corrupted by fear in any situation.

{22:21} Sicut pali in excelsis, et cæmenta sine impensa posita contra faciem venti non permanebunt:
{22:21} Just as chaff in a high place, or a wall made of mortar without stones set within, will not continue against the face of the wind,

~ The word ‘pali’ refers to chaff, not to a pole or a fence; for some reason the Latin puts the word in the second declension (masculine), rather than in the first declension (feminine). The phrase ‘cæmenta sine impensa posita’ refers to a wall, which would usually be made of stones and mortar, but which is made ‘sine impensa posita’ without (sine) heavy or weighed things (impensa), i.e. stones, set within it (posita).

{22:22} sic et cor timidum in cogitatione stulti contra impetum timoris non resistet.
{22:22} so also a timid heart, and the thoughts of the senseless, will not withstand the forcefulness of fear.

{22:23} Sicut cor trepidum in cogitatione fatui, omni tempore non metuet, sic et qui in præceptis Dei permanet semper.
{22:23} Despite a cowardly heart, the thoughts of the foolish will not fear any situation; yet neither will one who continues always in the precepts of God.

~ The foolish man does not think that his nervous heart will dread any situation; he reaches this incorrect conclusion because of his foolishness. But those who keep the precepts of God truly do not need to dread any situation.

{22:24} Pungens oculum deducit lacrymas: et qui pungit cor, profert sensum.
{22:24} He who jabs an eye produces tears. And he who jabs the heart produces understanding.

{22:25} Mittens lapidem in volatilia, deiiciet illa: sic et qui conviciatur amico, dissolvit amicitiam.
{22:25} He who throws a stone at birds will drive them away. So also, he who accuses his friend dissolves the friendship.

{22:26} Ad amicum et si produxeris gladium, non desperes: est enim regressus.
{22:26} But if you have drawn a sword against a friend, you should not despair; for there may be a way back.

{22:27} Ad amicum si aperueris os triste, non timeas: est enim concordatio: excepto convitio, et improperio, et superbia, et mysterii revelatione, et plaga dolosa: in his omnibus effugiet amicus.
{22:27} If you have opened a harsh mouth against a friend, you should not fear; for there may be a reconciliation. However, if there are accusations, or abuse, or arrogance, or the revealing of secrets, or a wound from deceitfulness, in all these cases, a friend will flee away.

{22:28} Fidem posside cum amico in paupertate illius, ut et in bonis illius læteris.
{22:28} Hold to faithfulness with a friend in his poverty, so that you may also rejoice in his prosperity.

{22:29} In tempore tribulationis illius permane illi fidelis, ut et in hereditate illius coheres sis.
{22:29} In the time of his tribulation, remain faithful to him, so that you may also be an heir with him in his inheritance.

{22:30} Ante ignem camini vapor, et fumus ignis inaltatur: sic et ante sanguinem maledicta, et contumeliæ, et minæ.
{22:30} Just as the steam from an oven, or the smoke from a fire, rises up before a flame, so also do curses and insults and threats rise up before bloodshed.

{22:31} Amicum salutare non confundar, a facie illius non me abscondam: et si mala mihi evenerint per illum, sustinebo.
{22:31} I shall not be ashamed to greet a friend, nor shall I hide myself from his face. And if misfortunes befall me because of him, I will endure.

{22:32} Omnis qui audiet, cavebit se ab eo.
{22:32} Anyone who hears of this will be wary around him.

{22:33} Quis dabit ori meo custodiam, et super labia mea signaculum certum, ut non cadam ab ipsis, et lingua mea perdat me?
{22:33} Who will provide a keeper for my mouth, and a reliable seal over my lips, so that I may not fall because of them, and so that my tongue does not destroy me?

[Sirach 23]
[Sirach 23]

{23:1} Domine Pater, et Dominator vitæ meæ ne derelinquas me in consilio eorum: nec sinas me cadere in illis.
{23:1} Lord, Father and Ruler of my life: may you not abandon me to their counsel, nor permit me to fall by them.

{23:2} Quis superponet in cogitatu meo flagella, et in corde meo doctrinam sapientiæ, ut ignorationibus eorum non parcant mihi, et non appareant delicta eorum,
{23:2} They would impose scourges over my thoughts and over the discipline of wisdom in my heart. And they would not spare me from their ignorances, nor would they allow their own offenses to become apparent.

{23:3} et ne adincrescant ignorantiæ meæ, et multiplicentur delicta mea, et peccata mea abundent, et incidam in conspectu adversariorum meorum, et gaudeat super me inimicus meus?
{23:3} And they intend that my ignorances would increase, and my offenses be multiplied, and my sins abound. And so I would fall in the sight of my adversaries, and be rejoiced over by my enemy.

{23:4} Domine pater, et Deus vitæ meæ, ne derelinquas me in cogitatu illorum.
{23:4} Lord, Father and God of my life: may you not abandon me to their plans.

{23:5} Extollentiam oculorum meorum ne dederis mihi, et omne desiderium averte a me.
{23:5} Do not leave me with the haughtiness of my eyes. And avert all desire from me.

{23:6} Aufer a me ventris concupiscentias, et concubitus concupiscentiæ ne apprehendant me, et animæ irreverenti et infrunitæ ne tradas me.
{23:6} Take the desire of the body from me, and do not allow sexual desire to take hold of me, and do not permit an irreverent and senseless mind within me.

{23:7} Doctrinam oris audite filii: et qui custodierit illam, non periet labiis, nec scandalizabitur in operibus nequissimis.
{23:7} O sons: listen to the doctrine of my mouth. For those who observe it will not perish by the lips, nor be scandalized into wicked works.

{23:8} In vanitate sua apprehenditur peccator, et superbus et maledicus scandalizabitur in illis.
{23:8} A sinner is held by his own emptiness. And the arrogant and those who speak evil will be scandalized by these things.

{23:9} Iurationi non assuescat os tuum, multi enim casus in illa.
{23:9} Do not allow your mouth to become accustomed to swearing oaths. For in this, there are many pitfalls.

{23:10} Nominatio vero Dei non sit assidua in ore tuo, et nominibus sanctorum non admiscearis: quoniam non erit immunis ab eis.
{23:10} Truly, do not allow the naming of God to be continually in your mouth, and do not treat as if common the names of the holy ones. For you will not escape punishment by them.

{23:11} Sicut enim servus interrogatus assidue, a livore non minuitur: sic omnis iurans, et nominans, in toto a peccato non purgabitur.
{23:11} Just as a servant, continually interrogated, will not be without a bruise, so everyone who swears oaths and takes God’s name will not be entirely free from sin.

{23:12} Vir multum iurans implebitur iniquitate, et non discedet a domo illius plaga.
{23:12} A man who swears many oaths will be filled with iniquity, and scourges will not depart from his house.

{23:13} Et si frustraverit, delictum illius super ipsum erit: et si dissimulaverit, delinquit dupliciter:
{23:13} And if he fails to fulfill it, his offense will be over him, and if he pretends he fulfilled it, he offends doubly.

{23:14} et si in vacuum iuraverit, non iustificabitur: replebitur enim retributione domus illius.
{23:14} And if he swears an oath insincerely, he will not be justified. For his house will be filled with retribution for him.

{23:15} Est et alia loquela contraria morti, non inveniatur in hereditate Iacob.
{23:15} There is yet another kind of talk which faces death; let it not be found in the inheritance of Jacob.

{23:16} Etenim a misericordibus omnia hæc auferentur, et in delictis non volutabuntur.
{23:16} For all these things will be taken away from the merciful, and they shall not wallow in offenses.

{23:17} Indisciplinatæ loquelæ non assuescat os tuum: est enim in illa verbum peccati.
{23:17} Do not allow your mouth to become accustomed to undisciplined speech. For in this, there is the sin of words.

{23:18} Memento patris et matris tuæ, in medio enim magnatorum consistis:
{23:18} When you sit in the midst of great men, remember your father and mother.

{23:19} ne forte obliviscatur te Deus in conspectu illorum, et assiduitate tua infatuatus, improperium patiaris, et maluisses non nasci, et diem nativitatis tuæ maledicas.
{23:19} Otherwise, God may forget you, when you are in their sight, and then you would be repeatedly ridiculed and would suffer disgrace, and you might wish that you had never been born, and you might curse the day of your nativity.

{23:20} Homo assuetus in verbis improperii, in omnibus diebus suis non erudietur.
{23:20} The man who is accustomed to disgraceful words will not accept instruction, all the days of his life.

{23:21} Duo genera abundant in peccatis, et tertium adducit iram, et perditionem.
{23:21} Two kinds of persons abound in sins, and a third adds wrath and perdition.

{23:22} Anima calida quasi ignis ardens non extinguetur donec aliquid glutiat:
{23:22} A desirous soul is like a burning fire, it will not be quenched, until it devours something.

{23:23} et homo nequam in ore carnis suæ non desinet donec incendat ignem.
{23:23} And a man who is wicked in the desires of his flesh will not desist until he has kindled a fire.

{23:24} Homini fornicario omnis panis dulcis, non fatigabitur transgrediens usque ad finem.
{23:24} To a man of fornication, all bread is sweet; he will not tire of transgression, to the very end.

{23:25} Omnis homo qui transgreditur lectum suum, contemnens in animam suam, et dicens: Quis me videt?
{23:25} Every man who transgresses his own bed has contempt for his own soul. And so he says: “Who can see me?

{23:26} Tenebræ circumdant me, et parietes cooperiunt me, et nemo circumspicit me: quem vereor? Delictorum meorum non memorabitur Altissimus.
{23:26} Darkness surrounds me, and the walls enclose me, and no one catches sight of me. Whom should I fear? The Most High will not remember my offenses.”

{23:27} Et non intelligit quoniam omnia videt oculus illius, quoniam expellit a se timorem Dei huiusmodi hominis timor, et oculi hominum timentes illum:
{23:27} And he does not understand that God’s eye sees all things. For fear within a man such as this drives away from him both the fear of God and the eyes of those men who fear God.

{23:28} et non cognovit quoniam oculi Domini multo plus lucidiores sunt super solem, circumspicientes omnes vias hominum, et profundum abyssi, et hominum corda intuentes in absconditas partes.
{23:28} And he does not acknowledge that the eyes of the Lord are much brighter than the sun, keeping watch over all the ways of men, even to the depths of the abyss, and gazing into the hearts of men, even to the most hidden parts.

{23:29} Domino enim Deo antequam crearentur, omnia sunt agnita: sic et post perfectum respicit omnia.
{23:29} For all things, before they were created, were known to the Lord God. And even after their completion, he beholds all things.

{23:30} Hic in plateis civitatis vindicabitur, et quasi pullus equinus fugabitur: et ubi non speravit, apprehendetur.
{23:30} This man will be punished in the streets of the city, and he will be chased like a young horse. And in a place that he does not suspect, he will be captured.

{23:31} Et erit dedecus omnibus, eo quod non intellexerit timorem Domini.
{23:31} And because he did not understand the fear of the Lord, he will be in disgrace before all men,

{23:32} Sic et mulier omnis relinquens virum suum, et statuens hereditatem ex alieno matrimonio:
{23:32} as will be every woman, too, who abandons her husband and establishes an inheritance by marriage to another man.

{23:33} primo enim in lege Altissimi incredibilis fuit: secundo in virum suum deliquit: tertio in adulterio fornicata est, et ex alio viro filios statuit sibi.
{23:33} For first, she was unbelieving of the law of the Most High. Second, she offended against her husband. Third, she fornicated by adultery, and so established her children by another man.

{23:34} Hæc in ecclesiam adducetur, et in filios eius respicietur.
{23:34} This woman will be led into the assembly, and she will be stared at by her children.

{23:35} Non tradent filii eius radices, et rami eius non dabunt fructum.
{23:35} Her children will not take root, and her branches will not produce fruit.

{23:36} Derelinquet in maledictum memoriam eius, et dedecus illius non delebitur.
{23:36} She will leave behind her memory as a curse, and her infamy will not be wiped away.

{23:37} Et agnoscent qui derelicti sunt, quoniam nihil melius est quam timor Dei: et nihil dulcius, quam respicere in mandatis Domini.
{23:37} And those who are left behind will acknowledge that there is nothing better than the fear of God, and that there is nothing sweeter than to have respect for the commandments of the Lord.

{23:38} Gloria magna est sequi Dominum: longitudo enim dierum assumetur ab eo.
{23:38} It is a great glory to follow the Lord. For length of days will be received from him.

[Sirach 24]
[Sirach 24]

{24:1} Sapientia laudabit animam suam, et in Deo honorabitur, et in medio populi sui gloriabitur,
{24:1} Wisdom will praise her own mind, and she will be honored by God, and she will be glorified in the midst of her people.

{24:2} et in ecclesiis Altissimi aperiet os suum, et in conspectu virtutis illius gloriabitur,
{24:2} And she will open her mouth in the churches of the Most High, and she will be glorified in the sight of his virtue.

{24:3} et in medio populi sui exaltabitur, et in plenitudine sancta admirabitur,
{24:3} And in the midst of her own people, she will be exalted. And she will be admired by the holy assembly.

{24:4} et in multitudine electorum habebit laudem, et inter benedictos benedicetur, dicens:
{24:4} And she will have praise within the multitude of the elect. And she will be blessed among the blessed. And she will say:

{24:5} Ego ex ore Altissimi prodivi primogenita ante omnem creaturam:
{24:5} “I went forth from the mouth of the Most High, as the first-born before all creatures.

{24:6} Ego feci in cælis ut oriretur lumen indeficiens, et sicut nebula texi omnem terram:
{24:6} I caused an unfailing light to arise in the heavens. And I covered all the earth like a cloud.

{24:7} Ego in altissimis habitavi, et thronus meus in columna nubis.
{24:7} I lived in the highest places, and my throne is in the pillar of a cloud.

{24:8} Gyrum cæli circuivi sola, et profundum abyssi penetravi, in fluctibus maris ambulavi,
{24:8} I alone have encompassed the circuit of heaven, and have penetrated to the depths of the abyss, and have walked upon the waves of the sea,

{24:9} et in omni terra steti: et in omni populo,
{24:9} and have stood upon the whole earth. And among every people,

{24:10} et in omni gente primatum habui:
{24:10} and in every nation, I have held primacy.

{24:11} et omnium excellentium et humilium corda virtute calcavi: et in his omnibus requiem quæsivi, et in hereditate Domini morabor.
{24:11} And by virtue, I have tread upon the hearts of all, the great and the lowly. And I have sought my rest in all of them. And I will continue, as the inheritance of the Lord.

{24:12} Tunc præcepit, et dixit mihi Creator omnium: et qui creavit me, requievit in tabernaculo meo,
{24:12} Then the Creator of all things instructed and spoke with me. And the One who created me rested in my tabernacle.

{24:13} et dixit mihi: In Iacob inhabita, et in Israel hereditare, et in electis meis mitte radices.
{24:13} And he said to me: ‘Let your dwelling place be with Jacob, and let your inheritance be in Israel, for you shall take root among my elect.’

{24:14} Ab initio, et ante sæcula creata sum, et usque ad futurum sæculum non desinam, et in habitatione sancta coram ipso ministravi.
{24:14} From the beginning, and before the world, I was created. And even unto the future world, I will not cease to exist. For I have ministered before him in the holy habitation.

{24:15} Et sic in Sion firmata sum, et in civitate sanctificata similiter requievi, et in Ierusalem potestas mea.
{24:15} And in this way, I was established in Zion. And likewise, in the holy city, I found rest. And my authority was in Jerusalem.

{24:16} Et radicavi in populo honorificato, et in parte Dei mei hereditas illius, et in plenitudine sanctorum detentio mea.
{24:16} And I took root among an honorable people, within the portion of my God, within his inheritance. And so my abode is in the full assembly of the saints.

{24:17} Quasi cedrus exaltata sum in Libano, et quasi cypressus in monte Sion:
{24:17} I was exalted like a cedar in Lebanon and like a cypress on Mount Zion.

{24:18} quasi palma exaltata sum in Cades, et quasi plantatio rosæ in Iericho:
{24:18} I was exalted like a palm tree in Kadesh and like a rose bush in Jericho.

{24:19} Quasi oliva speciosa in campis, et quasi platanus exaltata sum iuxta aquam in plateis.
{24:19} I was exalted like a beautiful olive tree in the plains, and like a sycamore tree beside the waters along a wide road.

{24:20} Sicut cinnamomum, et balsamum aromatizans odorem dedi: quasi myrrha electa dedi suavitatem odoris:
{24:20} I gave off an aromatic fragrance like cinnamon or balsam. I produced a sweet odor like the best myrrh.

{24:21} et quasi storax, et galbanus, et ungula, et gutta, et quasi Libanus non incisus vaporavi habitationem meam, et quasi balsamum non mistum odor meus.
{24:21} And I perfumed my dwelling place with sweet gum, and aromatic resin, and flower petals, and aloe, as well as the finest cedar from Lebanon. And my fragrance is like undiluted balsam.

~ The word ‘ungula’ literally means claw or talon, but is also used in botany to refer to the claw-shaped base of certain flower petals. Galbanum is a type of aromatic resin. Sweet gum is the closest translation which preserves the figurative meaning of the text and also is easily understandable in English. Challoner translates ‘gutta’ (lit. a droplet) as aloe. The phrase ‘Libanus non incisus’ refers to cedar wood from Lebanon (see previous verse). The phrase ‘non incisus’ means uncut, but certainly it is not an uncut tree; rather, it is an expression referring to the excellence of the cedar wood.

{24:22} Ego quasi terebinthus extendi ramos meos, et rami mei honoris et gratiæ.
{24:22} I have extended my branches like a terebinth tree, and my branches are of honor and grace.

{24:23} Ego quasi vitis fructificavi suavitatem odoris: et flores mei fructus honoris et honestatis.
{24:23} Like the vine, I have born the fruit of a sweet fragrance. And my flowers are the fruit of honor and integrity.

{24:24} Ego mater pulchræ dilectionis, et timoris, et agnitionis, et sanctæ spei.
{24:24} I am the mother of the beauty of love, and of fear, and of knowledge, and of holy hope.

{24:25} In me gratia omnis viæ et veritatis, in me omnis spes vitæ et virtutis.
{24:25} All grace of the way and of the truth is in me. All hope of life and of virtue is in me.

{24:26} Transite ad me omnes qui concupiscitis me, et a generationibus meis implemini:
{24:26} Journey toward me, all you who desire me, and be filled by my harvest.

{24:27} spiritus enim meus super mel dulcis, et hereditas mea super mel et favum:
{24:27} For my spirit is sweeter than honey, and my inheritance is better than honey and the honeycomb.

{24:28} Memoria mea in generatione sæculorum.
{24:28} My memory is for the generations of all ages.

{24:29} Qui edunt me, adhuc esurient: et qui bibunt me, adhuc sitient.
{24:29} Whoever consumes me will hunger still. And whoever drinks me will thirst still.

{24:30} Qui audit me, non confundetur: et qui operantur in me, non peccabunt:
{24:30} Whoever listens to me will not be confounded. And whoever acts in me will not sin.

{24:31} Qui elucidant me, vitam æternam habebunt.
{24:31} Whoever elucidates me will have eternal life.”

{24:32} Hæc omnia liber vitæ, et testamentum Altissimi, et agnitio veritatis.
{24:32} All this is a book of life, and a covenant of the Most High, and an acknowledgement of truth.

{24:33} Legem mandavit Moyses in præceptis iustitiarum, et hereditatem domui Iacob, et Israel promissiones.
{24:33} Moses commanded the law by the precepts of justice, and an inheritance to the house of Jacob, and the promises to Israel.

{24:34} Posuit David puero suo excitare Regem ex ipso fortissimum, et in throno honoris sedentem in sempiternum.
{24:34} God appointed David as his servant, in order to raise up from him a most mighty King, who would sit upon the throne of honor forever.

{24:35} Qui implet quasi Phison sapientiam, et sicut Tigris in diebus novorum.
{24:35} It is he who fulfills wisdom, like the Phison river and the Tigris river in the first days.

{24:36} Qui adimplet quasi Euphrates sensum: qui multiplicat quasi Iordanis in tempore messis.
{24:36} It is he who fulfills understanding, like the river Euphrates. It is he who multiplies understanding, like the river Jordan in the time of the harvest.

{24:37} Qui mittit disciplinam sicut lucem, et assistens quasi Gehon in die vindemiæ.
{24:37} He sends forth discipline like the light, and he stands forth like the river Gehon in the time of the vintage.

~ The Greek and Latin read 'like the light' and the Hebrew and Neo-Vulgate read 'like the Nile'.

{24:38} Qui perficit primus scire ipsam, et infirmior non investigabit eam.
{24:38} He first had perfect knowledge of her, for a weaker one would not search for her.

{24:39} A mari enim abundavit cogitatio eius, et consilium illius ab abysso magna.
{24:39} For her thoughts abound like the sea, and her counsels abound like the great abyss.

{24:40} Ego sapientiam effudi flumina.
{24:40} “I, wisdom, have poured forth rivers.

{24:41} Ego quasi trames aquæ immensæ de fluvio, ego quasi fluvii dioryx, et sicut aquæductus exivi de Paradiso.
{24:41} I am like a brook leading to a river of immense waters. I am like a channel flowing from a river. And I went forth from Paradise like an aqueduct.

{24:42} Dixi: Rigabo hortum meum plantationum, et inebriabo prati mei fructum.
{24:42} I said: I will irrigate my garden of plantings, and I will thoroughly water the fruits of my field.

{24:43} Et ecce factus est mihi trames abundans, et fluvius meus appropinquavit ad mare:
{24:43} And behold, my brook became overflowing, and my river drew near to the sea.

{24:44} quoniam doctrinam quasi antelucanum illumino omnibus, et enarrabo illam usque ad longinquum.
{24:44} For I illuminate doctrine to all, like the first light. And I will announce doctrine, even to those who are far away.

{24:45} Penetrabo omnes inferiores partes terræ, et inspiciam omnes dormientes, et illuminabo omnes sperantes in Domino.
{24:45} I will reach to all the lower parts of the earth, and I will gaze upon all who sleep, and I will illuminate all who hope in the Lord.

{24:46} Adhuc doctrinam quasi prophetiam effundam, et relinquam illam quærentibus sapientiam, et non desinam in progenies illorum usque in ævum sanctum.
{24:46} Even now, I pour forth doctrine like prophecy. And even now, I bequeath doctrine to those who seek wisdom. And I will not cease from their progeny, even unto the holy time.

{24:47} Videte quoniam non soli mihi laboravi, sed omnibus exquirentibus veritatem.
{24:47} See how I have not labored for myself alone, but for all who are seeking truth!”

[Sirach 25]
[Sirach 25]

{25:1} In tribus placitum est spiritui meo, quæ sunt probata coram Deo, et hominibus:
{25:1} My spirit is pleased with three things; these are approved in the sight of God and men:

{25:2} Concordia fratrum, et amor proximorum, et vir et mulier bene sibi consentientes.
{25:2} the harmony of brothers, and the love of neighbors, and a husband and wife agreeing well together.

{25:3} Tres species odivit anima mea, et aggravor valde animæ illorum:
{25:3} My soul hates three kinds of things; and I am greatly distressed over their souls:

{25:4} Pauperem superbum: divitem mendacem: senem fatuum et insensatum.
{25:4} an arrogant pauper, a wealthy liar, a foolish and senseless elder.

{25:5} Quæ in iuventute tua non congregasti, quomodo in senectute tua invenies?
{25:5} The things that you have not obtained in your youth, how will you find them in your old age?

{25:6} Quam speciosum canitiei iudicium, et presbyteris cognoscere consilium!
{25:6} How beautiful it is for a grey head to have judgment, and for elders to know counsel!

{25:7} Quam speciosa veteranis sapientia, et gloriosus intellectus, et consilium!
{25:7} How beautiful it is for those who are aged to have wisdom, and for those who are honored to have understanding and counsel!

{25:8} Corona senum multa peritia, et gloria illorum timor Dei.
{25:8} Great experience is the crown of the aged, and the fear of God is their glory.

{25:9} Novem insuspicabilia cordis magnificavi, et decimum dicam in lingua hominibus:
{25:9} I have magnified nine things, overlooked by the heart; and a tenth, I will declare to men with my tongue:

{25:10} Homo, qui iucundatur in filiis, vivens et videns subversionem inimicorum suorum.
{25:10} a man who finds joy in his children, and one who lives to see the undoing of his enemies.

{25:11} Beatus, qui habitat cum muliere sensata, et qui lingua sua non est lapsus, et qui non servivit indignis se.
{25:11} Blessed is he who lives with a wise wife, and he who has not slipped with his tongue, and he who has not served those unworthy of himself.

{25:12} Beatus, qui invenit amicum verum, et qui enarrat iustitiam auri audienti.
{25:12} Blessed is he who finds a true friend, and he who describes justice to an attentive ear.

{25:13} Quam magnus, qui invenit sapientiam et scientiam! Sed non est super timentem Dominum.
{25:13} How great is he who finds wisdom and knowledge! But there is no one above him who fears the Lord.

{25:14} Timor Dei super omnia se superposuit:
{25:14} The fear of God has set itself above all things.

{25:15} Beatus homo, cui donatum est habere timorem Dei: qui tenet illum, cui assimilabitur?
{25:15} Blessed is the man to whom it has been given to have the fear of God. He who holds to it, to whom can he be compared?

{25:16} Timor Dei initium dilectionis eius: fidei autem initium agglutinandum est ei.
{25:16} The fear of God is the beginning of his love; and the beginning of faith has been joined closely to the same.

{25:17} Omnis plaga tristitia cordis est: et omnis malitia, nequitia mulieris.
{25:17} The sadness of the heart is every wound. And the wickedness of a wife is every malice.

{25:18} Et omnem plagam, et non plagam videbit cordis:
{25:18} And a man will choose any wound, but the wound of the heart,

{25:19} et omnem nequitiam, et non nequitiam mulieris:
{25:19} and any wickedness, but the wickedness of a wife,

{25:20} et omnem obductum, et non obductum odientium:
{25:20} and any obstacle, but the obstacle of those who hate him,

{25:21} et omnem vindictam, et non vindictam inimicorum.
{25:21} and any vindication, but the vindication of his enemies.

{25:22} Non est caput nequius super caput colubri:
{25:22} There is no head worse than the head of a serpent,

~ The Greek and Latin read 'head' and the Hebrew and Neo-Vulgate read 'poison'.

{25:23} et non est ira super iram mulieris. Commorari leoni et draconi placebit, quam habitare cum muliere nequam.
{25:23} and there is no anger above the anger of a wife. It would be more agreeable to abide with a lion or a dragon, than to live with a wicked wife.

{25:24} Nequitia mulieris immutat faciem eius: et obcæcat vultum suum tamquam ursus: et quasi saccum ostendit. In medio proximorum eius
{25:24} A wicked wife changes her face. And she darkens her countenance like a bear. And she displays it like sackcloth. In the midst of her neighbors,

{25:25} ingemuit vir eius, et audiens suspiravit modicum.
{25:25} her husband groans, and hearing of this, he sighs a little.

{25:26} Brevis omnis malitia super malitiam mulieris, sors peccatorum cadat super illam.
{25:26} All malice is brief compared to the malice of a wife. Let the fate of sinners fall upon her!

{25:27} Sicut ascensus arenosus in pedibus veterani, sic mulier linguata homini quieto.
{25:27} As climbing over sand is to the feet of the aged, so is a talkative wife to a quiet man.

{25:28} Ne respicias in mulieris speciem, et non concupiscas mulierem in specie.
{25:28} You should not favor a woman’s beauty, and you should not desire a wife for her beauty.

{25:29} Mulieris ira, et irreverentia, et confusio magna.
{25:29} The anger and disrespect and shame from a wife can be great.

{25:30} Mulier si primatum habeat, contraria est viro suo.
{25:30} The wife, if she has primacy, is set against her husband.

{25:31} Cor humile, et facies tristis, et plaga cordis, mulier nequam.
{25:31} A wicked wife debases the heart, and saddens the face, and wounds the heart.

{25:32} Manus debiles, et genua dissoluta, mulier quæ non beatificat virum suum.
{25:32} A wife who does not make her husband happy enfeebles the hands and weakens the knees.

{25:33} A muliere initium factum est peccati, et per illam omnes morimur.
{25:33} The beginning of sin came from a woman; and through her, we all die.

{25:34} Non des aquæ tuæ exitum, nec modicum: nec mulieri nequam veniam prodeundi.
{25:34} You should not provide an exit to your water, not even a little; nor should you give permission for a wicked wife to exceed the limit.

~ The word ‘prodeundi’ usually refers to travel beyond a certain point; but here it is used figuratively, to mean exceeding a certain limit.

{25:35} Si non ambulaverit ad manum tuam, confundet te in conspectu inimicorum.
{25:35} If she will not walk at your hand, she will confound you in the sight of your enemies.

{25:36} A carnibus tuis abscinde illam, ne semper te abutatur.
{25:36} Tear her away from your body, lest she abuse you continually.

[Sirach 26]
[Sirach 26]

{26:1} Mulieris bonæ beatus vir: numerus enim annorum illius duplex.
{26:1} Blessed is the husband of a good wife. For the number of his years is doubled.

{26:2} Mulier fortis oblectat virum suum, et annos vitæ illius in pace implebit.
{26:2} A good wife delights her husband, and she will fill up the years of his life with peace.

{26:3} Pars bona, mulier bona, in parte timentium Deum dabitur viro pro factis bonis:
{26:3} A good wife is a good portion. She will be given the portion of those who fear God, like a man who has done good deeds.

{26:4} divitis autem, et pauperis cor bonum, in omni tempore vultus illorum hilaris.
{26:4} But, rich or poor, with a good heart, his countenance will be cheerful at all times.

{26:5} A tribus timuit cor meum, et in quarto facies mea metuit:
{26:5} Of three things, my heart has been afraid, and at a fourth, my face has shown dread:

{26:6} Delaturam civitatis: et collectionem populi:
{26:6} an accusation made by a city, and the gathering of a mob,

{26:7} calumniam mendacem, super mortem, omnia gravia:
{26:7} and a deceitful false accusation. All these are more grievous than death.

{26:8} dolor cordis et luctus, mulier zelotypa.
{26:8} A jealous wife is a grief and a mourning to the heart.

{26:9} In muliere zelotypa flagellum linguæ, omnibus communicans.
{26:9} In a jealous wife, there is a scourge of the tongue, which communicates with everyone.

{26:10} Sicut boum iugum, quod movetur, ita et mulier nequam: qui tenet illam, quasi qui apprehendit scorpionem.
{26:10} Like a yoke of oxen being provoked, so also is a wicked wife. He who has hold of her is like one who has taken hold of a scorpion.

{26:11} Mulier ebriosa ira magna: et contumelia, et turpitudo illius non tegetur.
{26:11} An inebriated wife is a great wrath. And her disgrace and indecency will not be covered.

{26:12} Fornicatio mulieris in extollentia oculorum, et in palpebris illius agnoscetur.
{26:12} The fornication of a wife will become known by the haughtiness of her eyes and by her eyelids.

{26:13} In filia non avertente se, firma custodiam: ne inventa occasione utatur se.
{26:13} So that her daughter will not also turn away, keep a strict watch; otherwise, having found an opportunity, she may enjoy herself.

{26:14} Ab omni irreverentia oculorum eius cave, et ne mireris si te neglexerit.
{26:14} Be wary of the irreverence of her eyes, and you should not wonder if she might disregard you.

{26:15} Sicut viator sitiens, ad fontem os aperiet, et ab omni aqua proxima bibet, et contra omnem palum sedebit, et contra omnem sagittam aperiet pharetram donec deficiat.
{26:15} Like a thirsty traveler, she will open her mouth to the fountain, and she will drink from every water nearby, and she will sit down beside every fencepost, and she will open her quiver to every arrow, until she becomes weary.

{26:16} Gratia mulieris sedulæ delectabit virum suum, et ossa illius impinguabit.
{26:16} The grace of an attentive wife will delight her husband, and will fatten his bones.

{26:17} Disciplina illius datum Dei est.
{26:17} Her discipline is a gift from God.

{26:18} Mulier sensata et tacita, non est immutatio eruditæ animæ.
{26:18} Such is an understanding and quiet wife. For there is no substitution for a well-instructed soul.

{26:19} Gratia super gratiam mulier sancta, et pudorata.
{26:19} A holy and contrite wife is grace upon grace.

{26:20} Omnis autem ponderatio non est digna continentis animæ.
{26:20} And no amount of money is equal to the value of a soul with self-restraint.

{26:21} Sicut sol oriens mundo in altissimis Dei, sic mulieris bonæ species in ornamentum domus eius.
{26:21} Like the sun rising over the world in the high places of God, so the beauty of a good wife is the adornment of her house.

{26:22} Lucerna splendens super candelabrum sanctum, et species faciei super ætatem stabilem.
{26:22} Like a lamp shining atop a holy lampstand, so is the beauty of a face in the mature stage of life.

{26:23} Columnæ aureæ super bases argenteas, et pedes firmi super plantas stabilis mulieris.
{26:23} Like golden pillars upon bases of silver, so are the firm feet of a mature wife upon the soles of her feet.

{26:24} Fundamenta æterna supra petram solidam, et mandata Dei in corde mulieris sanctæ.
{26:24} Like everlasting foundations upon a solid rock, so are the commandments of God in the heart of a holy wife.

{26:25} In duobus contristatum est cor meum, et in tertio iracundia mihi advenit:
{26:25} By two things, my heart is greatly saddened, and at a third, anger overwhelms me:

{26:26} Vir bellator deficiens per inopiam: et vir sensatus contemptus:
{26:26} a man of war failing because of dire need, and an understanding man treated with contempt,

{26:27} et qui transgreditur a iustitia ad peccatum, Deus paravit eum ad rhomphæam.
{26:27} and anyone who crosses over from justice to sin. God has prepared such a one for the spear.

{26:28} Duæ species difficiles et periculosæ mihi apparuerunt, difficile exuitur negotians a negligentia: et non iustificabitur caupo a peccatis labiorum.
{26:28} Two kinds of things have seemed difficult and dangerous to me: a merchant will not be easily freed from his negligence, and a shopkeeper will not be justified by the sins of his lips.

[Sirach 27]
[Sirach 27]

{27:1} Propter inopiam multi deliquerunt: et qui quærit locupletari, avertit oculum suum.
{27:1} Because of need, many have sinned. And whoever seeks to be enriched, averts his eye.

{27:2} Sicut in medio compaginis lapidum palus figitur, sic et inter medium venditionis et emptionis angustiabitur peccatum.
{27:2} Like a post fixed in the middle of adjoining stones, so also will sin become wedged between selling and buying.

{27:3} Conteretur cum delinquente delictum.
{27:3} Sin will be crushed with the one who sins.

{27:4} Si non in timore Domini tenueris te instanter, cito subvertetur domus tua.
{27:4} If you do not hold yourself steadfastly to the fear of the Lord, your house will be quickly overthrown.

{27:5} Sicut in percussura cribri remanebit pulvis, sic aporia hominis in cogitatu illius.
{27:5} Just as the dust remains when one shakes a sieve, so will the doubt of a man remain in his thoughts.

{27:6} Vasa figuli probat fornax, et homines iustos tentatio tribulationis.
{27:6} The furnace tests the potter’s vessels, and the trial of the tribulation tests just men.

{27:7} Sicut rusticatio de ligno ostendit fructum illius, sic verbum ex cogitatu cordis hominis.
{27:7} As the pruning of a tree reveals its fruit, so does a word reveal the thoughts in the heart of a man.

{27:8} Ante sermonem non laudes virum: hæc enim tentatio est hominum.
{27:8} You should not praise a man before he speaks; for such is the testing of men.

{27:9} Si sequaris iustitiam, apprehendes illam: et indues quasi poderem honoris, et inhabitabis cum ea, et proteget te in sempiternum, et in die agnitionis invenies firmamentum.
{27:9} If you pursue justice, you will obtain it. And you will be clothed with justice, as with a long robe of honor. And you will live with justice. And justice will protect you continually. And on the day of reckoning, you will find a strong foundation.

{27:10} Volatilia ad sibi similia conveniunt: et veritas ad eos, qui operantur illam, revertetur.
{27:10} Birds flock to their own kind. And truth will return to those who practice it.

{27:11} Leo venationi insidiatur semper: sic peccata operantibus iniquitates.
{27:11} The lion lies in wait for its prey continually. So also do sins lie in wait for those who work iniquity.

{27:12} Homo sanctus in sapientia manet sicut sol: nam stultus sicut luna mutatur.
{27:12} A holy man persists in wisdom like the sun. But a senseless man changes like the moon.

{27:13} In medio insensatorum serva verbum tempori: in medio autem cogitantium assiduus esto.
{27:13} In the midst of the senseless, retain a word for the proper time. But be continually in the midst of those who are thoughtful.

{27:14} Narratio peccantium odiosa, et risus illorum in deliciis peccati.
{27:14} The discussions of sinners are hateful, and their laughter is a delight in sin.

{27:15} Loquela multum iurans, horripilationem capiti statuet: et irreverentia ipsius obturatio aurium.
{27:15} The speech that swears many oaths will cause the hair of the head to stand upright; and its irreverence will cause the ears to be blocked.

{27:16} Effusio sanguinis in rixa superborum: et maledictio illorum auditus gravis.
{27:16} The shedding of blood is in the quarrels of the arrogant; and their evil talk is grievous to hear.

{27:17} Qui denudat arcana amici, fidem perdit, et non inveniet amicum ad animum suum.
{27:17} Whoever discloses the secret of a friend breaks faith; and he will not find a friend for his soul.

{27:18} Dilige proximum, et coniungere fide cum illo.
{27:18} Love your neighbor, and be united with him faithfully.

{27:19} Quod si denudaveris absconsa illius, non persequeris post eum.
{27:19} But if you disclose his secrets, you should not continue to follow after him.

{27:20} Sicut enim homo, qui perdit amicum suum, sic et qui perdit amicitiam proximi sui.
{27:20} For like a man who destroys his friend, so also is he who destroys the friendship of his neighbor.

{27:21} Et sicut qui dimittit avem de manu sua, sic dereliquisti proximum tuum, et non eum capies.
{27:21} And like someone releasing a bird from his hand, so have you abandoned your neighbor, and you will not obtain him again.

{27:22} non illum sequaris, quoniam longe abest: effugit enim quasi caprea de laqueo: quoniam vulnerata est anima eius.
{27:22} You should no longer seek him, for he is now far away; he has fled like a roe-deer from a snare. For his soul has been wounded.

{27:23} Ultra eum non poteris colligare: et maledicti est concordatio:
{27:23} You will no longer be able to bind his wound. For there may be a reconciliation from cursing.

{27:24} denudare autem amici mysteria, desperatio est animæ infelicis.
{27:24} But to disclose the secrets of a friend is the hopeless act of an unhappy soul.

{27:25} Annuens oculo fabricat iniqua, et nemo eum abiiciet:
{27:25} One who winks with the eye fabricates iniquity, and no one will cast him aside.

{27:26} in conspectu oculorum tuorum condulcabit os suum, et super sermones tuos admirabitur: novissime autem pervertet os suum, et in verbis tuis dabit scandalum.
{27:26} In the sight of your eyes, he will sweeten his mouth, and he will admire your talk. But at the very end, he will pervert his mouth, and he will offer a scandal from your own words.

{27:27} Multa odivi, et non coæquavi ei, et Dominus odiet illum.
{27:27} I have hated many things, but I have not done as he has done, and the Lord will hate him.

{27:28} Qui in altum mittit lapidem, super caput eius cadet: et plaga dolosa dolosi dividet vulnera.
{27:28} Whoever throws a stone straight up will find that it falls on his own head. And a deceitful wound will return to wound the deceitful.

{27:29} Et qui foveam fodit, incidet in eam: et qui statuit lapidem proximo, offendet in eo: et qui laqueum alii ponit, peribit in illo.
{27:29} And whoever digs a pit will fall into it. And whoever positions a stone against his neighbor will stumble over it. And whoever lays a trap for another will perish by it.

{27:30} Facienti nequissimum consilium, super ipsum devolvetur, et non agnoscet unde adveniat illi.
{27:30} Whoever sets in motion a wicked plan will find that it rolls back over him, and he will not know from which direction it will arrive.

{27:31} Illusio, et improperium superborum, et vindicta sicut leo insidiabitur illi.
{27:31} Mockery and derision are of the arrogant, and vengeance will lie in wait for them, like a lion.

{27:32} Laqueo peribunt qui oblectantur casu iustorum: dolor autem consumet illos antequam moriantur.
{27:32} Whoever enjoys the fall of the just will perish in a snare, and grief will consume them before they die.

{27:33} Ira et furor, utraque execrabilia sunt, et vir peccator continens erit illorum.
{27:33} Anger and fury are both abominable, and the sinful man will be held by them.

[Sirach 28]
[Sirach 28]

{28:1} Qui vindicari vult, a Domino inveniet vindictam, et peccata illius servans servabit.
{28:1} Whoever wishes for vengeance will find vengeance from the Lord, and he will surely be attentive to his sins.

{28:2} Relinque proximo tuo nocenti te: et tunc deprecanti tibi peccata solventur.
{28:2} Forgive your neighbor, if he has harmed you, and then your sins will be forgiven you when you pray.

{28:3} Homo homini reservat iram, et a Deo quærit medelam?
{28:3} A man holds on to anger against another man, and does he then seek a remedy from God?

{28:4} In hominem similem sibi non habet misericordiam, et de peccatis suis deprecatur?
{28:4} He has no mercy on a man like himself, and does he then entreat for his own sins?

{28:5} Ipse cum caro sit, reservat iram, et propitiationem petit a Deo? Quis exorabit pro delictis illius?
{28:5} He who is but flesh holds on to anger, and does he then request forgiveness from God? Who can obtain pardon for his sins in this way?

{28:6} Memento novissimorum, et desine inimicari:
{28:6} Remember your very end, and let animosities cease.

{28:7} tabitudo enim et mors imminent in mandatis eius.
{28:7} For corruption and death are suspended over his commandments.

{28:8} Memorare timorem Dei, et non irascaris proximo.
{28:8} Remember the fear of God, and do not be angry with your neighbor.

{28:9} Memorare testamentum Altissimi, et despice ignorantiam proximi.
{28:9} Remember the covenant of the Most High, and overlook the ignorant offenses of your neighbor.

{28:10} Abstine te a lite, et minues peccata:
{28:10} Refrain from strife, and you will diminish your sins.

{28:11} homo enim iracundus incendit litem, et vir peccator turbabit amicos, et in medio pacem habentium immittet inimicitiam.
{28:11} For an ill-tempered man enflames conflict, and a sinful man troubles his friends, and he casts hostility into the midst of those who have peace.

{28:12} Secundum enim ligna silvæ sic ignis exardescit: et secundum virtutem hominis, sic iracundia illius erit, et secundum substantiam suam exaltabit iram suam.
{28:12} For the fire burns according to the wood of the forest. And the anger of a man burns according to the strength of the man. And according to his resources, he will exalt his anger.

{28:13} Certamen festinatum incendit ignem: et lis festinans effundit sanguinem: et lingua testificans adducit mortem.
{28:13} A hasty contention kindles a fire. And a hasty quarrel sheds blood. And an accusatory tongue brings death.

{28:14} Si sufflaveris in scintillam, quasi ignis exardebit: et si expueris super illam, extinguetur: utraque ex ore proficiscuntur.
{28:14} If you blow on a spark, it will increase to a fire. But if you spit on it, it will be extinguished. Both of these proceed from the mouth.

{28:15} Susurro et bilinguis maledictus: multos enim turbabit pacem habentes.
{28:15} The double-tongued whisperer is accursed. For he has disturbed many who had peace.

{28:16} Lingua tertia multos commovit, et dispersit illos de gente in gentem.
{28:16} A third tongue has stirred up many, and has scattered them from nation to nation.

{28:17} Civitates muratas divitum destruxit, et domus magnatorum effodit.
{28:17} It has destroyed the walled cities of the wealthy, and has undermined the houses of the great.

{28:18} Virtutes populorum concidit, et gentes fortes dissolvit.
{28:18} It has cut down the virtues of the peoples, and has broken strong nations.

{28:19} Lingua tertia mulieres viratas eiecit, et privavit illas laboribus suis.
{28:19} A third tongue has cast down virtuous women, and has deprived them of their labors.

{28:20} Qui respicit illam, non habebit requiem, nec habebit amicum, in quo requiescat.
{28:20} Whoever favors it will not have rest, nor will he have a friend in whom he may find peace.

{28:21} Flagelli plaga livorem facit: plaga autem linguæ comminuet ossa.
{28:21} The wound of a whip causes a bruise, but the wound of the tongue will crush the bones.

{28:22} Multi ceciderunt in ore gladii, sed non sic quasi qui interierunt per linguam suam.
{28:22} Many have fallen by the mouth of the sword, but not as many as have perished by their own tongue.

{28:23} Beatus qui tectus est a lingua nequam, qui in iracundiam illius non transivit, et qui non attraxit iugum illius, et in vinculis eius non est ligatus:
{28:23} Blessed is he who is protected from a wicked tongue, who has not gone over to its wrath, and has not pulled its yoke, and has not been bound by its chains.

{28:24} iugum enim illius, iugum ferreum est: et vinculum illius, vinculum æreum est.
{28:24} For its yoke is a yoke of iron. And its chains are chains of brass.

{28:25} Mors illius, mors nequissima: et utilis potius infernus quam illa.
{28:25} Its death is a most wicked death. And hell is more useful than it is.

{28:26} Perseverantia illius non permanebit, sed obtinebit vias iniustorum: et in flamma sua non comburet iustos.
{28:26} Its continuance will not be permanent, but it will take hold of the ways of the unjust. And the just will not be burned by its flame.

{28:27} Qui relinquunt Deum, incident in illam, et exardebit in illis, et non extinguetur, et immittetur in illos quasi leo, et quasi pardus lædet illos.
{28:27} Those who abandon God will fall by it, and it will burn within them and not be quenched. And it will be sent upon them, like a lion, and it will wound them, like a leopard.

{28:28} Sepi aures tuas spinis, linguam nequam noli audire, et ori tuo facito ostia, et seras.
{28:28} Hedge your ears with thorns. Do not be willing to listen to a wicked tongue. And make doors and bars for your mouth.

{28:29} Aurum tuum et argentum tuum confla, et verbis tuis facito stateram, et frenos ori tuo rectos:
{28:29} Melt down your gold and your silver. And make a scale for your words, and an upright bridle for your mouth.

{28:30} et attende ne forte labaris in lingua, et cadas in conspectu inimicorum insidiantium tibi, et sit casus tuus insanabilis in mortem.
{28:30} And be attentive, lest perhaps you may slip with your tongue, and fall in the sight of your enemies, who are lying in wait for you, and then your fall may be incurable unto death.

[Sirach 29]
[Sirach 29]

{29:1} Qui facit misericordiam, fœneratur proximo suo: et qui prævalet manu, mandata servat.
{29:1} He shows mercy who lends to his neighbor, for he keeps the commandments by strengthening him.

{29:2} Fœnerare proximo tuo in tempore necessitatis illius, et iterum redde proximo in tempore suo.
{29:2} Lend to your neighbor in his time of need, and receive it again from your neighbor in his time.

{29:3} Confirma verbum, et fideliter age cum illo: et in omni tempore invenies quod tibi necessarium est.
{29:3} Keep your word, and act faithfully with him, and then you will find whatever you need in every time.

{29:4} Multi quasi inventionem æstimaverunt fœnus, et præstiterunt molestiam his, qui se adiuverunt.
{29:4} Many have treated a loan like found money, and they offered trouble to those who helped them.

{29:5} Donec accipiant, osculantur manus dantis, et in promissionibus humiliant vocem suam:
{29:5} Until they receive, they kiss the hands of the giver, and they humble their voice in promises.

{29:6} et in tempore redditionis postulabit tempus, et loquetur verba tædii et murmurationum, et tempus causabitur:
{29:6} But at the time of repayment, they will ask for more time, and they will speak annoying and complaining words, and they will make excuses for the time.

{29:7} si autem potuerit reddere, adversabitur, solidi vix reddet dimidium, et computabit illud quasi inventionem:
{29:7} Then, if he is able to repay, he will turn away. He will pay barely one half, and he will consider it as if he had found it.

{29:8} sin autem fraudabit illum pecunia sua, et possidebit illum inimicum gratis:
{29:8} But if not, then he will defraud him of his money, and he will have him as an enemy without cause.

{29:9} et convitia et maledicta reddet illi, et pro honore et beneficio reddet illi contumeliam.
{29:9} And he will repay him with accusations and curses, and he will repay him with contempt, instead of with honor and kindness.

{29:10} Multi non causa nequitiæ non fœnerati sunt, sed fraudari gratis timuerunt.
{29:10} Many have refused to lend, not because of wickedness, but because they were afraid to be defrauded without cause.

{29:11} Verumtamen super humilem animo fortior esto, et pro eleemosyna non trahas illum.
{29:11} Yet truly, be more steadfast toward the humble, and you should not delay in acts of mercy toward them.

{29:12} Propter mandatum assume pauperem: et propter inopiam eius ne dimittas eum vacuum.
{29:12} Assist the poor because of the commandment. And you should not send him away empty because of his dire need.

{29:13} Perde pecuniam propter fratrem et amicum tuum: et non abscondas illam sub lapide in perditionem.
{29:13} Lose your money to your brother and your friend. For you should not hide it under a stone to be lost.

{29:14} Pone thesaurum tuum in præceptis Altissimi, et proderit tibi magis quam aurum.
{29:14} Let your treasure be in the precepts of the Most High, and it will benefit you more than gold.

{29:15} Conclude eleemosynam in corde pauperis, et hæc pro te exorabit ab omni malo.
{29:15} Store your alms in the hearts of the poor, and it will obtain help for you against all evil.

{29:16} Super scutum potentis, et super lanceam
{29:16} Better than the shield or the lance of a powerful man,

{29:17} adversus inimicum tuum pugnabit.
{29:17} it will fight for you against your enemy.

{29:18} Vir bonus fidem facit pro proximo suo: et qui perdiderit confusionem, derelinquet sibi.
{29:18} A good man offers credit for the sake of his neighbor. But one who abandons him to himself will perish in shame.

{29:19} Gratiam fideiussoris ne obliviscaris: dedit enim pro te animam suam.
{29:19} You should not forget the kindness of your benefactor. For he has offered his life on your behalf.

{29:20} Repromissorem fugit peccator et immundus.
{29:20} The sinner and the unclean flee from such promises.

{29:21} Bona repromissoris sibi ascribit peccator: et ingratus sensu derelinquet liberantem se.
{29:21} A sinner attributes to himself the goods of his loan. And an ungrateful mind will abandon the one who has freed him.

{29:22} Vir repromittit de proximo suo: et cum perdiderit reverentiam, derelinquetur ab eo.
{29:22} A man offers credit to his neighbor. But when he will have lost respect, he will abandon him.

{29:23} Repromissio nequissima multos perdidit dirigentes, et commovit illos quasi fluctus maris.
{29:23} A wicked promise has destroyed many who had good intentions, and has tossed them like a wave on the ocean.

{29:24} Viros potentes gyrans migrare fecit, et vagati sunt in gentibus alienis.
{29:24} It has caused powerful men to travel around, and they have wandered amid foreign nations.

{29:25} Peccator transgrediens mandatum Domini incidet in promissionem nequam: et qui conatur multa agere, incidet in iudicium.
{29:25} A sinner transgressing the commandment of the Lord will fall into a wicked promise. And he who undertakes many things will fall into judgment.

{29:26} Recupera proximum secundum virtutem tuam, et attende tibi ne incidas.
{29:26} Help your neighbor to recover according to your ability, but attend to yourself, lest you also fall.

{29:27} Initium vitæ hominis aqua et panis, et vestimentum, et domus protegens turpitudinem.
{29:27} The primary need in a man’s life is water and bread, and clothing, and a house to protect modesty.

{29:28} Melior est victus pauperis sub tegmine asserum, quam epulæ splendidæ in peregre sine domicilio.
{29:28} A pauper’s food under a roof of boards is better than a splendid feast on a sojourn away from home.

{29:29} Minimum pro magno placeat tibi, et improperium peregrinationis non audies.
{29:29} Let yourself be pleased with little instead of much, and you will not hear the reproach of being away from home.

{29:30} Vita nequam hospitandi de domo in domum: et ubi hospitabitur, non fiducialiter aget, nec aperiet os.
{29:30} It is a wicked life to go from house to house as a guest. For wherever he is a guest, he will not act confidently, nor open his mouth.

{29:31} Hospitabitur, et pascet, et potabit ingratos, et ad hæc amara audiet.
{29:31} He will entertain, and feed, and give drink to the ungrateful, and beyond this, he will listen to bitter words:

{29:32} Transi hospes, et orna mensam: et quæ in manu habes, ciba ceteros.
{29:32} “Go, my guest, and set the table, and let others eat from what you have in your hand.”

{29:33} Exi a facie honoris amicorum meorum: necessitudine domus meæ hospitio mihi factus est frater.
{29:33} “Depart from the honored face of my friends. For it has become necessary for my house to host my brother instead.”

{29:34} Gravia hæc homini habenti sensum: correptio domus, et improperium fœneratoris.
{29:34} These things are grievous to a man having understanding: to take advantage of a household, and to reproach a lender.

[Sirach 30]
[Sirach 30]

{30:1} Qui diligit filium suum, assiduat illi flagella, ut lætetur in novissimo suo, et non palpet proximorum ostia.
{30:1} He who loves his son will frequently chastise him, so that he may be happy in the very end, and not grope for the doors of his neighbors.

{30:2} Qui docet filium suum, laudabitur in illo, et in medio domesticorum in illo gloriabitur.
{30:2} He who instructs his son will be praised over him and will glory in him, in the midst of his household.

{30:3} Qui docet filium suum, in zelum mittit inimicum, et in medio amicorum gloriabitur in illo.
{30:3} He who teaches his son will make his enemy jealous, and in the midst of his friends, he will glory in him.

{30:4} Mortuus est pater eius, et quasi non est mortuus: similem enim reliquit sibi post se.
{30:4} When his father has died, it will be as if he were not dead. For he will have left behind someone who is like himself.

{30:5} In vita sua vidit, et lætatus est in illo: in obitu suo non est contristatus, nec confusus est coram inimicis.
{30:5} In his life, he saw him and rejoiced in him. And at his passing, he was not sorrowful, nor was he confounded in the sight of his enemies.

{30:6} Reliquit enim defensorem domus contra inimicos, et amicis reddentem gratiam.
{30:6} For he left behind himself a defender of his house against his enemies, and someone who will repay his friends with kindness.

{30:7} Pro animabus filiorum colligabit vulnera sua, et super omnem vocem turbabuntur viscera eius.
{30:7} For the sake of the souls of his sons, he will bind up his wounds, and at every voice, his gut will be stirred up.

{30:8} Equus indomitus evadit durus, et filius remissus evadet præceps.
{30:8} An untamed horse becomes stubborn, and a child left to himself becomes headstrong.

{30:9} Lacta filium, et paventem te faciet: lude cum eo, et contristabit te.
{30:9} Coddle a son, and he will make you afraid. Play with him, and he will make you sorrowful.

{30:10} Non corrideas illi: ne doleas, et in novissimo obstupescent dentes tui.
{30:10} You should not laugh with him; otherwise you may have grief, and in the end, your teeth will be clenched.

{30:11} Non des illi potestatem in iuventute, et ne despicias cogitatus illius.
{30:11} You should not give him power in his youth, but you should not despise his thoughts.

{30:12} Curva cervicem eius in iuventute, et tunde latera eius dum infans est, ne forte induret, et non credat tibi, et erit tibi dolor animæ.
{30:12} Bow down his neck in his youth, and slap his sides while he is a child, lest perhaps he may become stubborn, and then he will not trust you, and so he will bring sorrow to your soul.

{30:13} Doce filium tuum, et operare in illo, ne in turpitudinem illius offendas.
{30:13} Instruct your son, and work with him, lest you give offense by his shameful behavior.

{30:14} Melior est pauper sanus, et fortis viribus, quam dives imbecillis et flagellatus malitia.
{30:14} Better is a healthy pauper with a strong constitution, than a wealthy man who is weak and afflicted by maladies.

{30:15} Salus animæ in sanctitate iustitiæ melior est omni auro et argento: et corpus validum quam census immensus.
{30:15} A healthy soul with the sanctity of justice is better than all the gold and silver. And a sound body is better than immense revenues.

{30:16} Non est census super censum salutis corporis: et non est oblectamentum super cordis gaudium.
{30:16} There is no revenue above the revenue of a healthy body. And there is no delight above a joyful heart.

{30:17} Melior est mors quam vita amara: et requies æterna quam languor perseverans.
{30:17} Death is better than a bitter life. And eternal rest is better than continual sickness.

{30:18} Bona abscondita in ore clauso, quasi appositiones epularum circumpositæ sepulchro.
{30:18} Good things hidden in a closed mouth are like seats at a feast placed around a grave.

{30:19} Quid proderit libatio idolo? Nec enim manducabit, nec odorabit:
{30:19} What benefit is there in an offering to an idol? For it can neither eat, nor smell.

{30:20} Sic qui effugatur a Domino, portans mercedes iniquitatis:
{30:20} So is he who flees from the Lord, carrying the wages of his iniquity.

{30:21} videns oculis, et ingemiscens, sicut spado complectens virginem, et suspirans.
{30:21} He sees with his eyes and groans, like a eunuch who embraces a virgin and sighs.

{30:22} Tristitiam non des animæ tuæ, et non affligas temetipsum in consilio tuo.
{30:22} You should not give your soul to sadness, and you should not afflict yourself by your own counsel.

{30:23} Iucunditas cordis hæc est vita hominis, et thesaurus sine defectione sanctitatis: et exultatio viri est longævitas.
{30:23} The gladness of the heart is the life of a man, and it is a treasure of sanctity without defect. And the exultation of a man is length of life.

{30:24} Miserere animæ tuæ placens Deo, et contine: congrega cor tuum in sanctitate eius, et tristitiam longe repelle a te.
{30:24} Take pity on your own soul by pleasing God, and show self-restraint. Gather your heart into his sanctity, and drive sadness far away from yourself.

{30:25} Multos enim occidit tristitia, et non est utilitas in illa.
{30:25} For sadness has killed many, and there is no usefulness in it.

{30:26} Zelus et iracundia minuunt dies, et ante tempus senectam adducet cogitatus.
{30:26} Envy and anger will diminish your days, and pensiveness will bring old age before its time.

{30:27} Splendidum cor, et bonum in epulis est: epulæ enim illius diligenter fiunt.
{30:27} A cheerful and good heart is like a feast. And its feasts are formed by diligence.

[Sirach 31]
[Sirach 31]

{31:1} Vigilia honestatis tabefaciet carnes, et cogitatus illius auferet somnum.
{31:1} Watching for wealth consumes the flesh, and thinking about it takes away sleep.

{31:2} Cogitatus præscientiæ avertit sensum, et infirmitas gravis sobriam facit animam.
{31:2} Anticipation in thought distracts the mind, and a grievous infirmity makes the soul sober.

{31:3} Laboravit dives in congregatione substantiæ, et in requie sua replebitur bonis suis.
{31:3} The rich man has labored in gathering wealth, and in his rest, he will be filled with his goods.

{31:4} Laboravit pauper in diminutione victus, et in fine inops fit.
{31:4} The poor man has labored in his lowly way, and in the end, he may still be in need.

{31:5} Qui aurum diligit, non iustificabitur: et qui insequitur consumptionem replebitur ex ea.
{31:5} Whoever loves gold will not be justified. And whoever pursues consumption will be consumed by it.

{31:6} Multi dati sunt in auri casus, et facta est in specie ipsius perditio illorum.
{31:6} Many have been caused to fall because of gold, and it became their ruin by its beauty.

{31:7} Lignum offensionis est aurum sacrificantium: væ illis, qui sectantur illud, et omnis imprudens deperiet in illo.
{31:7} Gold is a stumbling block to those who sacrifice for it. Woe to those who pursue it eagerly, for all the imprudent will perish by it.

{31:8} Beatus dives, qui inventus est sine macula: et qui post aurum non abiit, nec speravit in pecunia, et thesauris.
{31:8} Blessed is the rich man who is found to be without blemish. And blessed is he who has not gone after gold, nor placed his hope in money or treasures.

{31:9} Quis est hic, et laudabimus eum? Fecit enim mirabilia in vita sua.
{31:9} Who is he? For we should praise him. For he has done wonderful things in his life.

{31:10} Qui probatus est in illo, et perfectus est, erit illi gloria æterna: qui potuit transgredi, et non est transgressus: facere mala, et non fecit:
{31:10} He has been tested by it, and has become perfect; he will have eternal glory. He was able to transgress, but he has not transgressed. He was able to do evil, but he has not done evil.

{31:11} ideo stabilita sunt bona illius in Domino, et eleemosynas illius enarrabit omnis Ecclesia sanctorum.
{31:11} Therefore, his good things are established in the Lord, and the entire Church of the saints will proclaim his almsgiving.

{31:12} Supra mensam magnam sedisti? Non aperias super illam faucem tuam prior.
{31:12} Are you seated at a great table? You should not open your mouth over it first.

{31:13} Non dicas sic: Multa sunt, quæ super illam sunt:
{31:13} You should not speak in this way: “There are many things that are upon it.”

{31:14} memento quoniam malus est oculus nequam.
{31:14} Remember that a wicked eye is evil.

{31:15} Nequius oculo quid creatum est? Ideo ab omni facie sua lacrymabitur, cum viderit:
{31:15} What has been made more wicked than the eye? Therefore, when it sees, it will shed tears over the entire face.

{31:16} ne extendas manum tuam prior, et invidia contaminatus erubescas.
{31:16} You should not extend your hand first, for then, having been corrupted by envy, you would be ashamed.

{31:17} Ne comprimaris in convivio.
{31:17} You should not press forward at a feast.

{31:18} Intellige quæ sunt proximi tui ex teipso:
{31:18} Understand which things are your neighbor’s and not your own.

{31:19} utere quasi homo frugi his, quæ tibi apponuntur: ne, cum manducas multum, odio habearis.
{31:19} Make use of the things that are set before you, just as a frugal man would. Otherwise, if you eat much, you will be hated.

{31:20} Cessa prior causa disciplinæ: et noli nimius esse, ne forte offendas.
{31:20} Cease eating first, for the sake of discipline. And do not eat to excess, lest you offend.

{31:21} Et si in medio multorum sedisti, prior illis ne extendas manum tuam, nec prior poscas bibere.
{31:21} And if you sit in the midst of many, you should not extend your hand before they do, and you should not be the first to ask for a drink.

{31:22} Quam sufficens est homini eruditio vinum exiguum, et in dormiendo non laborabis ab illo, et non senties dolorem.
{31:22} How sufficient is a little wine for a well-taught man! For in sleep, you will not labor because of it, and you will not feel pain.

{31:23} Vigilia, cholera, et tortura viro infrunito:
{31:23} Worry, and disease, and torment are with an intemperate man.

{31:24} somnus sanitatis in homine parco. Dormiet usque mane, et anima illius cum ipso delectabitur.
{31:24} A healthy sleep is with a temperate man. He will sleep until morning, and his soul will be delighted with him.

{31:25} Et si coactus fueris in edendo multum, surge e medio, evome: et refrigerabit te, et non adduces corpori tuo infirmitatem.
{31:25} And if you have been coaxed into eating too much, rise up, go outside, and vomit. And it will refresh you, and you will not bring sickness upon your body.

{31:26} Audi me fili, et ne spernas me: et in novissimo invenies verba mea.
{31:26} Listen to me, son, for you should not spurn me. And in the very end, you will discover my words.

{31:27} In omnibus operibus tuis esto velox, et omnis infirmitas non occurret tibi.
{31:27} In all your works, be prompt, and then no infirmity will befall you.

{31:28} Splendidum in panibus benedicent labia multorum, et testimonium veritatis illius fidele.
{31:28} The lips of many will bless the splendid in bread. For the testimony of his truthfulness is faithful.

{31:29} Nequissimo in pane murmurabit civitas, et testimonium nequitiæ illius verum est.
{31:29} The city will murmur against the wicked in bread. For the testimony against his wickedness is true.

{31:30} Diligentes in vino noli provocare: multos enim exterminavit vinum.
{31:30} Do not choose to provoke those who love wine. For wine has destroyed many.

{31:31} Ignis probat ferrum durum: sic vinum corda superborum arguet in ebrietate potatum.
{31:31} Fire tests the hardness of iron; similarly, drinking wine to inebriation will rebuke the hearts of the arrogant.

{31:32} Æqua vita hominibus vinum in sobrietate: si bibas illud moderate, eris sobrius.
{31:32} Drinking wine in sobriety gives a contented life to men. If you drink it in moderation, you will be sober.

{31:33} Quæ vita est ei, qui minuitur vino?
{31:33} What is life to him who is diminished by wine?

{31:34} Quid defraudat vitam? Mors.
{31:34} What can cheat him of his life? Death.

{31:35} Vinum in iucunditatem creatum est, et non in ebrietatem, ab initio.
{31:35} From the beginning, wine was created for cheerfulness, but not for inebriation.

{31:36} Exultatio animæ et cordis vinum moderate potatum.
{31:36} Wine taken in moderation lifts up the mind and the heart.

{31:37} Sanitas est animæ et corpori sobrius potus.
{31:37} Sober drinking is healthful to mind and body.

{31:38} Vinum multum potatum irritationem, et iram, et ruinas multas facit.
{31:38} Wine taken in excess stirs up conflict and anger, and brings many to ruin.

{31:39} Amaritudo animæ vinum multum potatum.
{31:39} Wine taken in excess is bitter to the soul.

{31:40} Ebrietatis animositas, imprudentis offensio, minorans virtutem, et faciens vulnera.
{31:40} The effects of inebriation are a stumbling block to the imprudent, diminishing strength and causing wounds.

{31:41} In convivio vini non arguas proximum: et non despicias eum in iucunditate illius:
{31:41} You should not argue with your neighbor during a banquet of wine. And you should not spurn him in his cheerfulness.

{31:42} verba improperii non dicas illi: et non premas illum repetendo.
{31:42} You should not speak words of reproach to him. And you should not press him with repeated requests.

[Sirach 32]
[Sirach 32]

{32:1} Rectorem te posuerunt? Noli extolli: esto in illis quasi unus ex ipsis.
{32:1} Have they appointed you as a leader? Do not be willing to be extolled. Be among them as one of them.

{32:2} Curam illorum habe, et sic conside, et omni cura tua explicita recumbe:
{32:2} Have concern for them, and in this way sit down with them, and when you have explained all your concerns, sit back.

{32:3} ut læteris propter illos, et ornamentum gratiæ accipias coronam, et dignationem consequaris corrogationis.
{32:3} Then you may rejoice because of them, and you may receive a crown as an adornment of grace, and so obtain the dignity of the assembly.

{32:4} Loquere maior natu: decet enim te
{32:4} Speak, you who are greater by birth. For it is fitting for you

{32:5} primum verbum diligenti scientia, et non impedias musicam.
{32:5} to speak the first word with careful knowledge. But you should not hinder the music.

{32:6} Ubi auditus non est, non effundas sermonem, et importune noli extolli in sapientia tua.
{32:6} Where no one is listening, you should not pour out words. And do not choose to be extolled improperly for your wisdom.

{32:7} Gemmula carbunculi in ornamento auri, et comparatio musicorum in convivio vini.
{32:7} A gemstone of garnet is set amid an ornament of gold, and a concert of music is set amid a banquet of wine.

{32:8} Sicut in fabricatione auri signum est smaragdi, sic numerus musicorum in iucundo et moderato vino.
{32:8} Just as a signet of emerald is set amid a work of gold, so is a melody of music set amid delightful and moderate wine.

{32:9} Audi tacens, et pro reverentia accedet tibi bona gratia.
{32:9} Listen silently, and for your reverence, good graces will be added to you.

{32:10} Adolescens loquere in tua causa vix.
{32:10} Young man, speak in your own case only reluctantly.

{32:11} Si bis interrogatus fueris, habeat caput responsum tuum.
{32:11} If you have been asked twice, let your response be concise.

{32:12} In multis esto quasi inscius, et audi tacens simul et quærens.
{32:12} In many matters, be as if you lack knowledge, and listen silently as well as intently.

{32:13} In medio magnatorum non præsumas: et ubi sunt senes, non multum loquaris.
{32:13} In the midst of great men, you should not be presumptuous. And where the elders are present, you should not speak much.

{32:14} Ante grandinem præibit coruscatio: et ante verecundiam præibit gratia, et pro reverentia accedet tibi bona gratia.
{32:14} Lightning goes before a hailstorm, and grace goes before modesty. And so, for your reverence, good graces will be added to you.

{32:15} Et hora surgendi non te trices: præcurre autem prior in domum tuam, et illic avocare, et illic lude,
{32:15} And at the hour for rising, you should not be lax. Later, be the first to run ahead to your house, and there withdraw, and there take your pastime.

{32:16} et age conceptiones tuas, et non in delictis et verbo superbo.
{32:16} And act according to your intentions, but not in sin and not in arrogant speech.

{32:17} Et super his omnibus benedicito Dominum, qui fecit te, et inebriantem te ab omnibus bonis suis.
{32:17} And for all these things, bless the Lord, who made you, and who fills you to overflowing with all his good things.

{32:18} Qui timet Dominum, excipiet doctrinam eius: et qui vigilaverint ad illum, invenient benedictionem.
{32:18} Whoever fears the Lord will accept his doctrine. And whoever watches for him diligently will find a blessing.

{32:19} Qui quærit legem, replebitur ab ea: et qui insidiose agit, scandalizabitur in ea.
{32:19} Whoever seeks the law will be filled from the law. But whoever acts with treachery will be scandalized by treachery.

{32:20} Qui timent Dominum, invenient iudicium iustum, et iustitias quasi lumen accendent.
{32:20} Those who fear the Lord will find just judgment, and they will kindle justice like a light.

{32:21} Peccator homo vitabit correptionem, et secundum voluntatem suam inveniet comparationem.
{32:21} A sinful man will shun correction, and he will find a rationalization in accord with his own will.

{32:22} Vir consilii non disperdet intelligentiam, alienus et superbus non pertimescet timorem:
{32:22} A man of counsel will not reject understanding. A strange and arrogant man will not be disturbed by fear.

{32:23} etiam postquam fecit cum eo sine consilio, et suis insectationibus arguetur.
{32:23} Even so, after he has acted out of fear and without counsel, he will be rebuked by his own criticism.

{32:24} Fili sine consilio nihil facias, et post factum non pœnitebis.
{32:24} Son, you should do nothing without counsel, and then you will not regret what you have done.

{32:25} In via ruinæ non eas, et non offendes in lapides: nec credas te viæ laboriosæ, ne ponas animæ tuæ scandalum:
{32:25} You should not go into the way of ruin, and you then will not stumble on stones. You should not commit yourself to a laborious way; otherwise, you may set up a scandal against your own soul.

{32:26} et a filiis tuis cave, et a domesticis tuis attende.
{32:26} And be cautious concerning your own sons. And be attentive to those of your own household.

{32:27} In omni opere tuo crede ex fide animæ tuæ: hoc est enim conservatio mandatorum.
{32:27} In all of your works, trust your soul to faith. For this is the keeping of the commandments.

{32:28} Qui credit Deo, attendit mandatis: et qui confidit in illo, non minorabitur.
{32:28} Whoever believes God attends to the commandments. And whoever trusts in him will not be diminished.

[Sirach 33]
[Sirach 33]

{33:1} Timenti Dominum non occurrent mala, sed in tentatione Deus illum conservabit, et liberabit a malis.
{33:1} No evils will befall one who fears the Lord. Instead, God will preserve him during temptation and will free him from evils.

{33:2} Sapiens non odit mandata et iustitias, et non illidetur quasi in procella navis.
{33:2} A wise man does not hate the commandments and the justices, and so he will not be thrown about violently, like a ship in a storm.

{33:3} Homo sensatus credit legi Dei, et lex illi fidelis.
{33:3} A man of understanding puts his faith in the law of God, and so the law is faithful to him.

{33:4} Qui interrogationem manifestat, parabit verbum, et sic deprecatus exaudietur, et conservabit disciplinam, et tunc respondebit.
{33:4} Whoever would resolve a dispute will prepare a word, and so, having prayed, he will be heard. And he will observe discipline, and then he will respond.

{33:5} Præcordia fatui quasi rota carri: et quasi axis versatilis cogitatus illius.
{33:5} The heart of a fool is like the wheel of a cart. And his thoughts are like a turning axel.

{33:6} Equus emissarius, sic et amicus subsannator, sub omni suprasedente hinnit.
{33:6} A friend who is a whisperer is like an untamed horse: he neighs under anyone who sits upon him.

~ The word ‘emissarius’ literally refers to something that his sent away, but in this context it refers to something that is uncontrollable or unmanageable.

{33:7} Quare dies diem superat, et iterum lux lucem, et annus annum a sole?
{33:7} Why does day follow after day, and light follow after light, and year follow after year, in accord with the sun?

{33:8} A Domini scientia separati sunt, facto sole, et præceptum custodiente.
{33:8} By the knowledge of the Lord, they were arranged, after the sun was made, in keeping with his command.

{33:9} Et immutavit tempora, et dies festos ipsorum, et in illis dies festos celebraverunt ad horam.
{33:9} And so, the seasons changed, with their feast days. And according to them, they celebrated the feast days, in their hour.

{33:10} Ex ipsis exaltavit et magnificavit Deus, et ex ipsis posuit in numerum dierum. Et omnes homines de solo, et ex terra, unde creatus est Adam.
{33:10} Some of them, God exalted and magnified. And some of them, he set amid the ordinary days. And all men are from the ground, and from the earth, from which Adam was created.

{33:11} In multitudine disciplinæ Dominus separavit eos, et immutavit vias eorum.
{33:11} With a multitude of disciplines, the Lord has distinguished them and diversified their ways.

{33:12} Ex ipsis benedixit, et exaltavit: et ex ipsis sanctificavit, et ad se applicavit: et ex ipsis maledixit, et humiliavit, et convertit illos a separatione ipsorum.
{33:12} Some of them, he has blessed and exalted. And some of them he has sanctified and placed close to himself. And some of them, he has cursed and brought low, and he has turned them from their station.

{33:13} Quasi lutum figuli in manu ipsius, plasmare illud et disponere.
{33:13} Just as the clay is in the potter’s hand, so as to form and to shape it,

{33:14} Omnes viæ eius secundum dispositionem eius: sic homo in manu illius, qui se fecit, et reddet illi secundum iudicium suum.
{33:14} so are all his ways in accord with his dispensation, and so is man in the hand of the One who made him. And he will repay him according to his judgment.

{33:15} Contra malum bonum est, et contra mortem vita: sic et contra virum iustum peccator. Et sic intuere in omnia opera Altissimi. Duo et duo, et unum contra unum.
{33:15} Good is against evil, and life is against death; so also is a sinner against a just man. And so should you consider all the works of the Most High: two and two, and one against another.

{33:16} Et ego novissimus evigilavi, et quasi qui colligit acinos post vindemiatores.
{33:16} And I awakened at the very end, and I was like one who gathers grapes after the grape-gatherers.

{33:17} In benedictione Dei et ipse speravi: et quasi qui vindemiat, replevi torcular.
{33:17} I, too, have hoped in the blessing of God. And I have filled the winepress like one who gathers grapes.

{33:18} Respicite quoniam non mihi soli laboravi, sed omnibus exquirentibus disciplinam.
{33:18} Consider how I have not labored for myself alone, but for all who are seeking discipline.

{33:19} Audite me magnates, et omnes populi, et rectores Ecclesiæ auribus percipite.
{33:19} Listen to me, you great ones, with all the peoples. And incline your ears, you rulers of the Church.

{33:20} Filio et mulieri, fratri et amico non des potestatem super te in vita tua: et non dederis alii possessionem tuam: ne forte pœniteat te, et depreceris pro illis.
{33:20} You should not give authority over yourself to a son or wife, to a brother or friend, in your life. And you should not give your estate to another, lest perhaps you may regret it, and then you would be begging for the same.

~ The leaders of the Church should not give up their authority to another, lest they bitterly regret it.

{33:21} Dum adhuc superes et aspiras, non immutabit te omnis caro.
{33:21} While you are still living and breathing, let no one among all flesh change you.

{33:22} Melius est enim ut filii tui te rogent, quam te respicere in manus filiorum tuorum.
{33:22} For it is better if your children petition you, than if you look toward the hands of your children.

{33:23} In omnibus operibus tuis præcellens esto.
{33:23} In all your works, be pre-eminent.

{33:24} Ne dederis maculam in gloria tua. In die consummationis dierum vitæ tuæ, et in tempore exitus tui distribue hereditatem tuam.
{33:24} You should not allow a blemish upon your glory. On the day of the consummation of the days of your life, at the time of your passing, distribute your inheritance.

{33:25} Cibaria, et virga, et onus asino: panis, et disciplina, et opus servo.
{33:25} Fodder and a rod and a burden are for a donkey; bread and discipline and work are for a servant.

{33:26} Operatur in disciplina, et quærit requiescere: laxa manus illi, et quærit libertatem.
{33:26} He works under discipline, and he seeks rest. Allow his hands to be idle, and he seeks liberty.

{33:27} Iugum et lorum curvant collum durum, et servum inclinant operationes assiduæ.
{33:27} The yoke and the strap bend a stiff neck, and continual labors bend a servant.

{33:28} Servo malevolo tortura et compedes, mitte illum in operationem, ne vacet:
{33:28} Torture and chains are for a malevolent servant; send him to work, so that he may not be idle.

{33:29} multam enim malitiam docuit otiositas.
{33:29} For idleness has taught much evil.

{33:30} In opera constitue eum: sic enim condecet illum. Quod si non obaudierit, curva illum compedibus, et non amplifices super omnem carnem: verum sine iudicio nihil facias grave.
{33:30} Appoint him to a task. For this is fitting for him. And if he will not be obedient, bend him with chains. But you should do no more than any flesh can bear. Truly, you should do nothing grievous without judgment.

{33:31} Si est tibi servus fidelis, sit tibi quasi anima tua: quasi fratrem sic eum tracta: quoniam in sanguine animæ comparasti illum.
{33:31} If you have a faithful servant, let him be to you like your own soul. Treat him like a brother. For you have obtained him by the blood of your soul.

{33:32} Si læseris eum iniuste, in fugam convertetur:
{33:32} If you harm him unjustly, he will turn away and flee.

{33:33} et si extollens discesserit: quem quæras, et in qua via quæras illum, nescis.
{33:33} And then, when he lifts himself up and departs, you will not know whom to ask, or in what way to seek him.

[Sirach 34]
[Sirach 34]

{34:1} Vana spes, et mendacium viro insensato: et somnia extollunt imprudentes.
{34:1} The hopes of a senseless man are empty and false; and dreams extol the imprudent.

{34:2} Quasi qui apprehendit umbram, et persequitur ventum: sic et qui attendit ad visa mendacia.
{34:2} Like one who chases a shadow and pursues the wind, so also is one who pays attention to lying visions.

{34:3} Hoc secundum hoc visio somniorum: ante faciem hominis similitudo hominis.
{34:3} In the vision of dreams, one thing represents another, as when a mask is before the face of a man.

{34:4} Ab immundo quid mundabitur? Et a mendace quid verum dicetur?
{34:4} What can be cleansed by the unclean? And what truth can be spoken from a lie?

{34:5} Divinatio erroris, et auguria mendacia, et somnia malefacientium, vanitas est.
{34:5} Erroneous divinations and false signs and the dreams of evildoers are emptiness.

{34:6} Et sicut parturientis, cor tuum phantasias patitur. Nisi ab Altissimo fuerit emissa visitatio, ne dederis in illis cor tuum:
{34:6} For your heart suffers from imagination, like a woman suffering in childbirth. Unless it is a visitation sent from the Most High, you should not set your heart upon it.

{34:7} multos enim errare fecerunt somnia, et exciderunt sperantes in illis.
{34:7} For dreams have caused many to go astray, and those who have hoped in them have fallen away.

{34:8} Sine mendacio consummabitur verbum legis, et sapientia in ore fidelis complanabitur.
{34:8} The word of the law will be fulfilled without a lie, and wisdom will be made plain in the mouths of the faithful.

{34:9} Qui non est tentatus, quid scit? Vir in multis expertus, cogitabit multa: et qui multa didicit, enarrabit intellectum.
{34:9} He who has not been tested, what does he know? A man with much experience will consider many things. And whoever has learned much will explain with understanding.

{34:10} Qui non est expertus, pauca recognoscit: qui autem in multis factus est, multiplicat malitiam.
{34:10} He who has no experience knows little. And he who has done many things has made many mistakes.

~ In the context of a passage extolling the benefits of experience, the word ‘malitiam’ refers to faults, not to wickedness. Experience brings wisdom, but who can be free from fault who has much experience?

{34:11} Qui tentatus non est, qualia scit? Qui implanatus est, abundabit nequitia.
{34:11} He who has not been tested, what kind of things can he know? He who has been deceived will be more cunning.

{34:12} Multa vidi errando, et plurimas verborum consuetudines.
{34:12} I have seen much by wandering, and the customs of many things.

{34:13} Aliquoties usque ad mortem periclitatus sum horum causa, et liberatus sum gratia Dei.
{34:13} At times, I have even been in danger of death because of these things, but I was freed by the grace of God.

{34:14} Spiritus timentium Deum quæritur, et in respectu illius benedicetur.
{34:14} The spirit of those who fear God is sought, and they will be blessed by his providence.

{34:15} Spes enim illorum in salvantem illos, et oculi Dei in diligentes se.
{34:15} For their hope is in him who saves them, and the eyes of God are on those who love him.

{34:16} Qui timet Dominum nihil trepidabit, et non pavebit: quoniam ipse est spes eius.
{34:16} Those who fear the Lord will tremble at nothing, and they will not be terrified. For he is their hope.

{34:17} Timentis Dominum beata est anima eius.
{34:17} The soul of him who fears the Lord is blessed.

{34:18} Ad quem respicit, et quis est fortitudo eius?
{34:18} To whom should he look, and who is his strength?

{34:19} Oculi Domini super timentes eum, protector potentiæ, firmamentum virtutis, tegimen ardoris, et umbraculum meridiani,
{34:19} The eyes of the Lord are upon those who fear him. He is a powerful Protector, a Firmament of virtue, a Shelter from the heat, and a Covering from the midday sun,

{34:20} deprecatio offensionis, et adiutorium casus, exaltans animam, et illuminans oculos, dans sanitatem, et vitam et benedictionem.
{34:20} a Guardian from offenses, and a Helper from falling, who exalts the soul and illuminates the eyes, and who gives health and life and blessing.

{34:21} Immolantis ex iniquo oblatio est maculata, et non sunt beneplacitæ subsannationes iniustorum.
{34:21} An immolation from iniquity is a stained oblation, and the derisions of the unjust are not well pleasing.

{34:22} Dominus solus sustinentibus se in via veritatis et iustitiæ.
{34:22} The Lord is only for those who persevere for him in the way of truth and justice.

{34:23} Dona iniquorum non probat Altissimus, nec respicit in oblationes iniquorum: nec in multitudine sacrificiorum eorum propitiabitur peccatis.
{34:23} The Most High does not approve of the gifts of the iniquitous. Neither does he have respect for the oblations of the unjust; neither will he forgive their sins because of the multitude of their sacrifices.

{34:24} Qui offert sacrificium ex substantia pauperum, quasi qui victimat filium in conspectu patris sui.
{34:24} Whoever offers a sacrifice from the substance of the poor is like one who sacrifices the son in the sight of his father.

{34:25} Panis egentium vita pauperum est: qui defraudat illum, homo sanguinis est.
{34:25} The bread of the indigent is the life of the poor. Whoever cheats them out of it is a man of blood.

{34:26} Qui aufert in sudore panem, quasi qui occidit proximum suum.
{34:26} Whoever takes away the bread of sweat is like one who kills his neighbor.

{34:27} Qui effundit sanguinem, et qui fraudem facit mercenario, fratres sunt.
{34:27} He who sheds blood, and he who cheats the hired hand out of his wages, are brothers.

{34:28} Unus ædificans, et unus destruens: quid prodest illis nisi labor?
{34:28} When one builds and another destroys, what benefit do they have from their labor?

{34:29} Unus orans, et unus maledicens: cuius vocem exaudiet Deus?
{34:29} When one prays and another curses, whose voice will God heed?

{34:30} Qui baptizatur a mortuo, et iterum tangit eum, quid proficit lavatio illius?
{34:30} He who washes himself after touching the dead, and then touches him again, what was the benefit of his washing?

{34:31} Sic homo qui ieiunat in peccatis suis: et iterum eadem faciens, quid proficit humiliando se? Orationem illius quis exaudiet?
{34:31} Similarly, a man who fasts for his sins, and then does the same again, what was the benefit of his humbling himself? Who will heed his prayer?