The Sacred Bible:  The Book of Ecclesiasticus

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Sapientia Jesu Filii Sirach
The Wisdom of Jesus, the son of Sirach

[Sirach Prologus]
[Sirach Prologue]

~ In my humble considered opinion, this prologue is just as inspired and infallible as any and all chapters of Sacred Scripture.

{P:1} Multorum nobis, et magnorum per legem, et prophetas, aliosque qui secuti sunt illos, sapientia demonstrata est: in quibus oportet laudare Israel doctrinæ et sapientiæ causa: quia non solum ipsos loquentes necesse est esse peritos, sed etiam extraneos posse et dicentes et scribentes doctissimos fieri.
{P:1} The wisdom of many great things has been revealed to us through the law, and the prophets, and the other books that followed these. Concerning these things, Israel ought to be praised, because of doctrine and wisdom. For it is necessary, not only for those who are speaking, but even for outsiders, to be skillful, both in speaking and in writing, so as to become very learned.

{P:2} Avus meus Iesus, postquam se amplius dedit ad diligentiam lectionis legis, et prophetarum, et aliorum librorum, qui nobis a parentibus nostris traditi sunt: voluit et ipse scribere aliquid horum, quæ ad doctrinam et sapientiam pertinent: ut desiderantes discere, et illorum periti facti, magis magisque attendant animo, et confirmentur ad legitimam vitam.
{P:2} My grandfather Jesus, after he gave himself fully to a diligent reading of the law, and the prophets, and the other books that were handed down to us by our ancestors, also wanted to write something himself, about the things that pertain to doctrine and wisdom, so that those who desire to learn and to become skillful in these things would be more and more attentive in mind, and would be strengthened to live according to the law.

{P:3} Hortor itaque venire vos cum benevolentia, et attentiori studio lectionem facere, et veniam habere in illis, in quibus videmur sequentes imaginem sapientiæ deficere in verborum compositione.
{P:3} And so, I exhort you to approach with benevolence, and to perform the reading with attentive study, and to be forbearing in these things when we may seem, while pursuing the image of wisdom, to fall short in the composition of words.

{P:4} Nam deficiunt verba Hebraica, quando fuerint translata ad alteram linguam.
{P:4} For the Hebrew words are deficient when they have been translated into another language.

{P:5} Non autem solum hæc, sed et ipsa lex, et prophetæ, ceteraque aliorum librorum, non parvam habent differentiam, quando inter se dicuntur.
{P:5} And not only these words, but also the law itself, and the prophets, and the remainder of the books, have no small difference from when they have been spoken in their own language.

{P:6} Nam in octavo et trigesimo anno temporibus Ptolemæi Evergetis regis, postquam perveni in Ægyptum: et cum multum temporis ibi fuissem, inveni ibi libros relictos, non parvæ, neque contemnendæ doctrinæ.
{P:6} For in the time of king Ptolemy Euergetes, in the thirty-eighth year after I had arrived in Egypt, after I had been there for a long time, I found, left behind there, books with a doctrine neither small nor contemptible.

{P:7} Itaque bonum et necessarium putavi et ipse aliquam addere diligentiam et laborem interpretandi librum istum:
{P:7} And so I considered it to be both good and necessary for me to apply some significant diligence and labor in order to translate this book.

{P:8} et multa vigilia attuli doctrinam in spatio temporis ad illa, quæ ad finem ducunt, librum istum dare, et illis qui volunt animum intendere, et discere quemadmodum oporteat instituere mores,
{P:8} Then, after much attentiveness to doctrine over a length of time, I brought to a close the things being considered, so as to offer this book for those who are willing to apply their mind and to learn how they ought to conduct their way of life,

~ Translators must attend to doctrine, and not merely to words and history.

{P:9} qui secundum legem Domini proposuerint vitam agere.
{P:9} for those who have decided to form their life in accord with the law of the Lord.

[Sirach 1]
[Sirach 1]

{1:1} Omnis sapientia a Domino Deo est, et cum illo fuit semper, et est ante ævum.
{1:1} All wisdom is from the Lord God, and has always been with him, and is before all time.

{1:2} Arenam maris, et pluviæ guttas, et dies sæculi quis dinumeravit? Altitudinem cæli, et latitudinem terræ, et profundum abyssi quis dimensus est?
{1:2} Who has numbered the sand of the sea, and the drops of the rain, and the days of the world? Who has measured the height of heaven, and the breadth of the earth, and the depth of the abyss?

{1:3} Sapientiam Dei præcedentem omnia quis investigavit?
{1:3} Who has examined the wisdom of God, which precedes all things?

{1:4} Prior omnium creata est sapientia, et intellectus prudentiæ ab ævo.
{1:4} Wisdom was created before all things, and the understanding of prudence is before all time.

{1:5} Fons sapientiæ Verbum Dei in excelsis, et ingressus illius mandata æterna.
{1:5} The Word of God on high is the source of wisdom, whose steps are eternal commandments.

{1:6} Radix sapientiæ cui revelata est, et astutias illius quis agnovit?
{1:6} To whom has the root of wisdom been revealed, and who has recognized her astuteness?

{1:7} Disciplina sapientiæ cui revelata est, et manifestata? Et multiplicationem ingressus illius quis intellexit?
{1:7} To whom has the discipline of wisdom been revealed and made manifest? And who has understood the multiplicity of her steps?

{1:8} Unus est altissimus Creator omnipotens, et Rex potens, et metuendus nimis, sedens super thronum illius et dominans Deus.
{1:8} The most high omnipotent Creator is One, and he is the mighty King, and he is exceedingly to be feared, sitting upon his throne, and he is the sovereign God.

{1:9} Ipse creavit illam in Spiritu Sancto, et vidit, et dinumeravit, et mensus est.
{1:9} He created wisdom through the Holy Spirit, and he saw her, and numbered her, and measured her.

{1:10} Et effudit illam super omnia opera sua, et super omnem carnem secundum datum suum, et præbuit illam diligentibus se.
{1:10} And he poured her over all his works, and over all flesh, to the extent of his favor, and he has offered her to those who love him.

{1:11} Timor Domini gloria, et gloriatio, et lætitia, et corona exultationis.
{1:11} The fear of the Lord is glory, and honor, and rejoicing, and a crown of exultation.

{1:12} Timor Domini delectabit cor, et dabit lætitiam, et gaudium, et longitudinem dierum.
{1:12} The fear of the Lord will delight the heart, and will give joy and gladness and length of days.

{1:13} Timenti Dominum bene erit in extremis, et in die defunctionis suæ benedicetur.
{1:13} It will be well, in the very end, for him who fears the Lord, and on the day that he passes away, he will be blessed.

{1:14} Dilectio Dei honorabilis sapientia.
{1:14} The love of God is honorable wisdom.

{1:15} Quibus autem apparuerit in visu, diligunt eam in visione, et in agnitione magnalium suorum.
{1:15} And those to whom she will appear for their consideration love her because of what they see and know of her great works.

{1:16} Initium sapientiæ, timor Domini, et cum fidelibus in vulva concreatus est, cum electis feminis graditur, et cum iustis et fidelibus agnoscitur.
{1:16} The fear of the Lord is the beginning of wisdom, and was created with the faithful in the womb, and walks with elect women, and is known by the just and the faithful.

{1:17} Timor Domini, scientiæ religiositas.
{1:17} The fear of the Lord is the sanctity of knowledge.

{1:18} Religiositas custodiet et iustificabit cor, iucunditatem atque gaudium dabit.
{1:18} Sanctity will guard and justify the heart, and will bestow happiness and joy.

{1:19} Timenti Dominum bene erit, et in diebus consummationis illius benedicetur.
{1:19} It will be well with him who fears the Lord, and at the consummation of his days, he will be blessed.

{1:20} Plenitudo sapientiæ est timere Deum, et plenitudo a fructibus illius.
{1:20} To fear God is the fullness of wisdom, and it is a fullness from its fruits.

{1:21} Omnem domum illius implebit a generationibus, et receptacula a thesauris illius.
{1:21} She will fill her entire house from her offspring, and storehouses from her treasures.

{1:22} Corona sapientiæ, timor Domini, replens pacem, et salutis fructum:
{1:22} The fear of the Lord is the crown of wisdom, the completion of peace, and the fruit of salvation.

{1:23} et vidit, et dinumeravit eam: utraque autem sunt dona Dei.
{1:23} And the fear of the Lord has seen and numbered wisdom; but both are gifts of God.

~ The terms ‘fear of the Lord’ and ‘wisdom’ are used in place of the pronouns, for the sake of clarity.

{1:24} Scientiam, et intellectum prudentiæ sapientia compartietur: et gloriam tenentium se, exaltat.
{1:24} Wisdom will distribute knowledge and an understanding of prudence; and she lifts up the glory of those who hold to her.

{1:25} Radix sapientiæ est timere Dominum: et rami illius longævi.
{1:25} The root of wisdom is to fear the Lord, and its branches are long-lived.

{1:26} In thesauris sapientiæ intellectus, et scientiæ religiositas: execratio autem peccatoribus sapientia.
{1:26} In the treasures of wisdom is understanding and the sanctity of knowledge. But to sinners, wisdom is an abomination.

{1:27} Timor Domini expellit peccatum:
{1:27} The fear of the Lord expels sin.

{1:28} nam qui sine timore est, non poterit iustificari: iracundia enim animositatis illius, subversio illius est.
{1:28} For he who is without fear is not able to be justified. For the disposition of his spirit is his undoing.

{1:29} Usque in tempus sustinebit patiens, et postea redditio iucunditatis.
{1:29} Those who are patient will suffer for a brief time, and afterwards, happiness will return.

{1:30} Bonus sensus usque in tempus abscondet verba illius, et labia multorum enarrabunt sensum illius.
{1:30} A noble mind will hide his words for a brief time, and then the lips of many will declare his understanding.

{1:31} In thesauris sapientiæ significatio disciplinæ:
{1:31} Among the treasures of wisdom is the outward sign of discipline.

{1:32} execratio autem peccatori, cultura Dei.
{1:32} But to those who sin, the worship of God is an abomination.

{1:33} Fili concupiscens sapientiam, conserva iustitiam, et Deus præbebit illam tibi.
{1:33} Son, if you desire wisdom, observe justice, and then God will offer her to you.

{1:34} Sapientia enim et disciplina timor Domini:
{1:34} For the fear of the Lord is wisdom and discipline.

{1:35} et quod beneplacitum est illi, fides, et mansuetudo, et adimplebit thesauros illius.
{1:35} And what pleases him is faith and meekness. And so shall he complete his treasures.

{1:36} Ne sis incredibilis timori Domini: et ne accesseris ad illum duplici corde.
{1:36} You should not be incredulous to the fear of the Lord. And you should not draw close to him with a duplicitous heart.

{1:37} Ne fueris hypocrita in conspectu hominum, et non scandalizeris in labiis tuis.
{1:37} You should not be a hypocrite in the sight of men. And you should not scandalize with your lips.

{1:38} Attende in illis, ne forte cadas, et adducas animæ tuæ inhonorationem,
{1:38} Attend to these things, otherwise you may fall and bring dishonor to your soul.

{1:39} et revelet Deus absconsa tua, et in medio synagogæ elidat te:
{1:39} And then God may uncover your secrets, and he may cast you down forcefully in the midst of the congregation.

{1:40} quoniam accessisti maligne ad Dominum, et cor tuum plenum est dolo et fallacia.
{1:40} For you drew near to the Lord wickedly, and your heart was filled with deceit and falseness.

[Sirach 2]
[Sirach 2]

{2:1} Fili accedens ad servitutem Dei, sta in iustitia, et timore, et præpara animam tuam ad tentationem.
{2:1} Son, when you apply yourself to the service of God, stand in justice and in fear, and prepare your soul for temptation.

{2:2} Deprime cor tuum, et sustine: inclina aurem tuam, et suscipe verba intellectus: et ne festines in tempore obductionis.
{2:2} Humble your heart, and persevere. Incline your ear, and accept words of understanding. And you should not hurry away in the time of distress.

{2:3} Sustine sustentationes Dei: coniungere Deo, et sustine, ut crescat in novissimo vita tua.
{2:3} Endure steadfastly for God. Join yourself to God, and persevere, so that your life may increase in the very end.

{2:4} Omne, quod tibi applicitum fuerit, accipe: et in dolore sustine, et in humilitate tua patientiam habe:
{2:4} Accept everything that will happen to you, and persevere in your sorrow, and have patience in your humiliation.

{2:5} quoniam in igne probatur aurum et argentum, homines vero receptibiles in camino humiliationis.
{2:5} For gold and silver are tested in fire, yet truly, acceptable men are tested in the furnace of humiliation.

{2:6} Crede Deo, et recuperabit te. Et dirige viam tuam, et spera in illum. Serva timorem illius, et in illo veterasce.
{2:6} Believe God, and he will restore you to health. And straighten your way, and hope in him. Observe his fear, and grow old in it.

{2:7} Metuentes Dominum sustinete misericordiam eius: et non deflectatis ab illo ne cadatis.
{2:7} You who fear the Lord, wait for his mercy. And do not turn away from him, lest you fall.

{2:8} Qui timetis Dominum, credite illi: et non evacuabitur merces vestra.
{2:8} You who fear the Lord, believe in him. And your reward will not be taken away.

{2:9} Qui timetis Dominum, sperate in illum: et in oblectationem veniet vobis misericordia.
{2:9} You who fear the Lord, hope in him. And mercy will approach you, to your delight.

{2:10} Qui timetis Dominum diligite illum, et illuminabuntur corda vestra.
{2:10} You who fear the Lord, love him. And your hearts will be illuminated.

{2:11} Respicite filii nationes hominum: et scitote quia nullus speravit in Domino, et confusus est.
{2:11} My sons, consider the nations of men, and know that not one of them hoped in the Lord and was confounded.

{2:12} Quis enim permansit in mandatis eius, et derelictus est? Aut quis invocavit eum, et despexit illum?
{2:12} For who has remained in his commandment and been abandoned? Or who has called upon him, and yet he despised him?

{2:13} Quoniam pius et misericors est Deus, et remittet in die tribulationis peccata: et Protector est omnibus exquirentibus se in veritate.
{2:13} For God is upright and merciful, and he will forgive sins in the day of tribulation. And he is the Protector to all those who seek him in truth.

{2:14} Væ duplici corde, et labiis scelestis, et manibus malefacientibus, et peccatori terram ingredienti duabus viis.
{2:14} Woe to the duplicitous heart, and to the wicked lips, and to the hands that do evil, and to the sinner who walks the earth by two ways!

{2:15} Væ dissolutis corde, qui non credunt Deo: et ideo non protegentur ab eo.
{2:15} Woe to the dissolute in heart, who do not trust God! For, as a result, they will not be protected by him.

~ Both are viable translations: ‘who do not believe in God’ and ‘who do not believe God.’ Both meanings are correct.

{2:16} Væ his, qui perdiderunt sustinentiam, et qui dereliquerunt vias rectas, et diverterunt in vias pravas.
{2:16} Woe to those who have lost endurance, and who have abandoned upright ways, and who have turned aside to depraved ways!

{2:17} Et quid facient, cum inspicere cœperit Dominus?
{2:17} And what will they do when the Lord begins to examine them?

{2:18} Qui timent Dominum, non erunt incredibiles Verbo illius: et qui diligunt illum, conservabunt viam illius.
{2:18} Those who fear the Lord will not be unbelieving toward his Word. And those who love him will keep to his way.

{2:19} Qui timent Dominum, inquirent quæ beneplacita sunt ei: et qui diligunt eum, replebuntur lege ipsius.
{2:19} Those who fear the Lord will seek the things that are well-pleasing to him. And those who love him will be filled with his law.

{2:20} Qui timent Dominum, præparabunt corda sua, et in conspectu illius sanctificabunt animas suas.
{2:20} Those who fear the Lord will prepare their hearts, and they will sanctify their souls in his sight.

{2:21} Qui timent Dominum, custodiunt mandata illius, et patientiam habebunt usque ad inspectionem illius,
{2:21} Those who fear the Lord keep his commandments, and they will have patience even until his examination,

{2:22} dicentes: Si pœnitentiam non egerimus, incidemus in manus Domini, et non in manus hominum.
{2:22} saying: “If we do not do penance, then we will fall into the hands of the Lord, and not into the hands of men.”

{2:23} Secundum enim magnitudinem ipsius, sic et misericordia illius cum ipso est.
{2:23} For according to his greatness, so also is his mercy with him.

[Sirach 3]
[Sirach 3]

{3:1} Filii sapientiæ, ecclesia iustorum: et natio illorum, obedientia et dilectio.
{3:1} The sons of wisdom are the Church of the just: and their generation is obedience and love.

{3:2} Iudicium patris audite filii, et sic facite ut salvi sitis.
{3:2} Sons, listen to the judgment of your father, and act accordingly, so that you may be saved.

{3:3} Deus enim honoravit patrem in filiis: et iudicium matris exquirens, firmavit in filios.
{3:3} For God has honored the father in the sons, and, when seeking the judgment of the mother, he has confirmed it in the children.

{3:4} Qui diligit Deum, exorabit pro peccatis, et continebit se ab illis, et in oratione dierum exaudietur.
{3:4} He who loves God will plead with him on behalf of sins, and will keep himself away from sin, and will be heeded in the prayers of his days.

{3:5} Et sicut qui thesaurizat, ita et qui honorificat matrem suam.
{3:5} And, like one who stores up treasure, so also is he who honors his mother.

{3:6} Qui honorat patrem suum, iucundabitur in filiis, et in die orationis suæ exaudietur.
{3:6} He who honors his father will find happiness in his own children, and he will be heeded in the day of his prayer.

{3:7} Qui honorat patrem suum, vita vivet longiore: et qui obedit patri, refrigerabit matrem.
{3:7} He who honors his father will live a long life. And he who obeys his father will be a refreshment to his mother.

{3:8} Qui timet Dominum honorat parentes, et quasi dominis serviet his, qui se genuerunt.
{3:8} He who fears the Lord honors his parents, and he will serve them as masters, for it is they who conceived him.

{3:9} In opere et sermone, et omni patientia honora patrem tuum,
{3:9} In word and deed, and in all things, honor your father with patience,

{3:10} ut superveniat tibi benedictio ab eo, et benedictio illius in novissimo maneat.
{3:10} so that a blessing may come to you from him, and so that his blessing may remain to the very end.

{3:11} Benedictio patris firmat domos filiorum: maledictio autem matris eradicat fundamenta.
{3:11} The blessing of the father strengthens the houses of the sons; but the curse of the mother uproots even its foundation.

{3:12} Ne glorieris in contumelia patris tui: non enim est tibi gloria, eius confusio.
{3:12} Do not boast in the disgrace of your father; for his shame is not your glory.

{3:13} Gloria enim hominis ex honore patris sui, et dedecus filii pater sine honore.
{3:13} For the glory of a man is from the honor of his father, and a father without honor is a discredit to the son.

{3:14} Fili suscipe senectam patris tui, et non contristes eum in vita illius:
{3:14} Son, support your father in his old age, and do not grieve him in his life.

{3:15} et si defecerit sensu, veniam da, et ne spernas eum in virtute tua: eleemosyna enim patris non erit in oblivione.
{3:15} And if his mind should fail, show kindness; and do not spurn him when you are in your strength. For almsgiving to the father will never be forgotten.

{3:16} Nam pro peccato matris restituetur tibi bonum,
{3:16} For even in return for the sin of the mother, good will be repaid to you.

{3:17} et in iustitia ædificabitur tibi, et in die tribulationis commemorabitur tui: et sicut in sereno glacies solventur peccata tua.
{3:17} And you will be built up in justice, and you will be remembered in the day of tribulation. And your sins will dissolve like ice in warm weather.

{3:18} Quam malæ famæ est, qui derelinquit patrem: et est maledictus a Deo, qui exasperat matrem.
{3:18} What an evil form has he who forsakes his father! And whoever exasperates his mother is accursed by God.

{3:19} Fili in mansuetudine opera tua perfice, et super hominum gloriam diligeris.
{3:19} Son, perform your works in meekness, and you shall be loved beyond the glory of men.

{3:20} Quanto magnus es, humilia te in omnibus, et coram Deo invenies gratiam:
{3:20} However great you may be, humble yourself in all things, and you will find grace in the presence of God.

{3:21} quoniam magna potentia Dei solius, et ab humilibus honoratur.
{3:21} For only the power of God is great, and he is honored by the humble.

{3:22} Altiora te ne quæsieris, et fortiora te ne scrutatus fueris: sed quæ præcepit tibi Deus, illa cogita semper, et in pluribus operibus eius ne fueris curiosus.
{3:22} You should not seek the things that are too high for you, and you should not examine the things that are beyond your ability. But as for the things that God has entrusted to you, consider these always. But you should not be curious in too many of his works.

{3:23} Non est enim tibi necessarium ea, quæ abscondita sunt, videre oculis tuis.
{3:23} For it is not necessary for you to see with your own eyes the things that are hidden.

{3:24} In supervacuis rebus noli scrutari multipliciter, et in pluribus operibus eius non eris curiosus.
{3:24} In unnecessary matters, do not choose to be an examiner of many different things, and you should not be curious about too many of his works.

{3:25} Plurima enim super sensum hominum ostensa sunt tibi.
{3:25} For many things have been revealed to you, beyond the understanding of men.

{3:26} Multos quoque supplantavit suspicio illorum, et in vanitate detinuit sensus illorum.
{3:26} Yet uncertainty in these things has also undermined many persons and has detained their minds in vanity.

{3:27} Cor durum habebit male in novissimo: et qui amat periculum in illo peribit.
{3:27} A hardened heart will have evil in the very end, and he who loves peril will perish in it.

{3:28} Cor ingrediens duas vias, non habebit successus, et pravus corde in illis scandalizabitur.
{3:28} A heart advancing in two directions will not have success, and the depraved heart will be scandalized in this way.

{3:29} Cor nequam gravabitur in doloribus, et peccator adiiciet ad peccandum.
{3:29} A wicked heart will be burdened with sorrows, and a sinner will add further sins.

{3:30} Synagogæ superborum non erit sanitas: frutex enim peccati radicabitur in illis, et non intelligetur.
{3:30} The synagogue of the arrogant will not be healed. For the stalk of sinfulness will take root in them, and it will not be understood.

{3:31} Cor sapientis intelligitur in sapientia, et auris bona audiet cum omni concupiscentia sapientiam.
{3:31} The heart of the wise is understood by wisdom, and a good ear will listen to wisdom with all its desire.

{3:32} Sapiens cor, et intelligibile abstinebit se a peccatis, et in operibus iustitiæ successus habebit.
{3:32} A wise and understanding heart will abstain from sins, and will have success in works of justice.

{3:33} Ignem ardentem extinguit aqua, et eleemosyna resistit peccatis:
{3:33} Water extinguishes a burning fire, and almsgiving withstands sins.

{3:34} et Deus prospector est eius qui reddit gratiam: meminit eius in posterum, et in tempore casus sui inveniet firmamentum.
{3:34} And God is the watchman for him who repays a kindness. He remembers him afterwards, and in the time of his fall, he will find a firm support.

[Sirach 4]
[Sirach 4]

{4:1} Fili eleemosynam pauperis ne defraudes, et oculos tuos ne transvertas a paupere.
{4:1} Son, you should not cheat the poor out of alms, nor should you avert your eyes from a poor man.

{4:2} Animam esurientem ne despexeris: et non exasperes pauperem in inopia sua.
{4:2} You should not despise the hungry soul, and you should not aggravate a poor man in his need.

{4:3} Cor inopis ne afflixeris, et non protrahas datum angustianti.
{4:3} You should not afflict the heart of the needy, and you should not delay an offer to someone in anguish.

{4:4} Rogationem contribulati ne abiicias: et non avertas faciem tuam ab egeno.
{4:4} You should not make requests of one who is greatly troubled, and you should not avert your face from the indigent.

{4:5} Ab inope ne avertas oculos tuos propter iram: et non relinquas quærentibus tibi retro maledicere:
{4:5} You should not avert your eyes from the needy out of anger. And you should not abandon those who seek help from you, so that they speak curses behind your back.

{4:6} maledicentis enim tibi in amaritudine animæ exaudietur deprecatio illius: exaudiet autem eum, qui fecit illum.
{4:6} For the pleadings of him who speaks curses of you, in the bitterness of his soul, will be heeded. For the One who made him will heed him.

{4:7} Congregationi pauperum affabilem te facito, et presbytero humilia animam tuam, et magnato humilia caput tuum.
{4:7} Make yourself a friend to the congregation of the poor, and humble your soul before an elder, and humble your head before the great.

{4:8} Declina pauperi sine tristitia aurem tuam, et redde debitum tuum, et responde illi pacifica in mansuetudine.
{4:8} Turn your ear without sadness toward the poor, and repay your debt, and respond to him peacefully in meekness.

{4:9} Libera eum, qui iniuriam patitur de manu superbi: et non acide feras in anima tua.
{4:9} Free him who suffers injury at the hand of the arrogant, and do not carry animosity in your soul.

{4:10} In iudicando esto pupillis misericors ut pater, et pro viro matri illorum:
{4:10} In judging, be merciful to the orphan, like a father, and be merciful to their mother, like a husband.

{4:11} et eris tu velut filius Altissimi obediens, et miserebitur tui magis quam mater.
{4:11} And then you shall be like an obedient son of the Most High, and he will take pity on you more than a mother would.

{4:12} Sapientia filiis suis vitam inspirat, et suscipit inquirentes se, et præibit in via iustitiæ.
{4:12} Wisdom breathes life into her sons, and she lifts up those who are seeking her, and she will precede them in the way of justice.

{4:13} Et qui illam diligit, diligit vitam: et qui vigilaverint ad illam, complectentur placorem eius.
{4:13} And he who loves her loves life. And those who watch for her shall embrace her delights.

{4:14} Qui tenuerint illam, vitam hereditabunt: et quo introibit, benedicet Deus.
{4:14} Those who hold to her will inherit life. And whatever place she enters, God will bless.

{4:15} Qui serviunt ei, obsequentes erunt sancto: et eos, qui diligunt illam, diligit Deus.
{4:15} Those who serve her will yield to what is holy. And God loves those who love wisdom.

{4:16} Qui audit illam, iudicabit gentes: et qui intuetur illam, permanebit confidens.
{4:16} He who listens to her shall judge the nations. And he who gazes upon her will remain secure.

{4:17} Si crediderit ei, hereditabit illam, et erunt in confirmatione creaturæ illius.
{4:17} If he believes in her, he will inherit her, and whatever arises from him will be confirmed.

{4:18} Quoniam in tentatione ambulat cum eo, et in primis eligit eum.
{4:18} For she walks with him through temptation, and she chooses him from the beginning.

{4:19} Timorem et metum, et probationem inducet super illum: et cruciabit illum in tribulatione doctrinæ suæ, donec tentet eum in cogitationibus suis, et credat animæ illius.
{4:19} She will lead fear and dread and trials over him, and she will crucify him with the tribulation of her doctrine, until she has tested him in his thoughts and she can trust in his soul.

{4:20} Et firmabit illum, et iter adducet directum ad illum, et lætificabit illum,
{4:20} And then she will strengthen him, and lead him along a straight path, and rejoice in him.

{4:21} et denudabit absconsa sua illi, et thesaurizabit super illum scientiam et intellectum iustitiæ.
{4:21} And she will disclose her secrets to him, and she will store up treasure, of the knowledge and understanding of justice, in him.

{4:22} Si autem oberraverit, derelinquet eum, et tradet eum in manus inimici sui.
{4:22} But if he has wandered astray, she will leave him behind, and she will deliver him into the hands of his enemy.

{4:23} Fili conserva tempus, et devita a malo.
{4:23} Son, be continually observant, and keep away from evil.

{4:24} Pro anima tua ne confundaris dicere verum.
{4:24} For the sake of your soul, you should not be ashamed to speak the truth.

{4:25} Est enim confusio adducens peccatum, et est confusio adducens gloriam et gratiam.
{4:25} For there is a shame that brings sin, and there is a shame that brings glory and grace.

{4:26} Ne accipias faciem adversus faciem tuam, nec adversus animam tuam mendacium.
{4:26} You should not accept a face contrary to your own face, nor should you accept a lie contrary to your own soul.

{4:27} Ne reverearis proximum tuum in casu suo:
{4:27} You should not enjoy the fall of your neighbor.

{4:28} nec retineas verbum in tempore salutis. Non abscondas sapientiam tuam in decore suo.
{4:28} Neither should you withhold words at an opportunity for salvation. You should not conceal your wisdom in her beauty.

{4:29} In lingua enim sapientia dignoscitur: et sensus, et scientia, et doctrina in verbo sensati, et firmamentum in operibus iustitiæ.
{4:29} For wisdom is discerned within speech. And understanding and knowledge and doctrine are discerned in the words of those who understand and by their steadfastness in the works of justice.

{4:30} Non contradicas verbo veritatis ullo modo, et de mendacio ineruditionis tuæ confundere.
{4:30} You should not contradict a word of truth in any way. Otherwise, by a falsehood born of ignorance, you will be confounded.

{4:31} Non confundaris confiteri peccata tua, et ne subiicias te omni homini pro peccato.
{4:31} You should not be ashamed to confess your sins, but do not subject yourself to any man because of sin.

{4:32} Noli resistere contra faciem potentis, nec coneris contra ictum fluvii.
{4:32} Do not choose to stand against the face of the powerful, for you should not strive against the current of the river.

{4:33} Pro iustitia agonizare pro anima tua, et usque ad mortem certa pro iustitia, et Deus expugnabit pro te inimicos tuos.
{4:33} Suffer for justice, on behalf of your soul, and struggle, even unto death, on behalf of justice, and God will fight against your enemies on your behalf.

{4:34} Noli citatus esse in lingua tua: et inutilis, et remissus in operibus tuis.
{4:34} Do not choose to be quick with your words, nor unproductive or neglectful in your works.

{4:35} Noli esse sicut leo in domo tua, evertens domesticos tuos, et opprimens subiectos tibi.
{4:35} Do not choose to be like a lion in your house, distressing those of your household, and oppressing those who are subject to you.

{4:36} Non sit porrecta manus tua ad accipiendum, et ad dandum collecta.
{4:36} Do not let your hand be open when receiving, but closed when giving.

[Sirach 5]
[Sirach 5]

{5:1} Noli attendere ad possessiones iniquas, et ne dixeris: Est mihi sufficiens vita: nihil enim proderit in tempore vindictæ et obductionis.
{5:1} Do not choose to seek iniquitous possessions, and you should not say: “I have all I need in life.” For it will be of no benefit to you in the time of retribution and darkness.

{5:2} Ne sequaris in fortitudine tua concupiscentiam cordis tui:
{5:2} You should not pursue, in your strength, the desires of your heart.

{5:3} et ne dixeris: Quomodo potui? aut: Quis me subiiciet propter facta mea? Deus enim vindicans vindicabit.
{5:3} And you should not say: “How powerful am I?” or, “Who will cast me down because of my deeds?” For God will vindicate with vengeance.

{5:4} Ne dixeris: Peccavi, et quid mihi accidit triste? Altissimus enim est patiens redditor.
{5:4} You should not say, “I sinned, and what grief has befallen me?” For the Most High is a patient recompensor.

{5:5} De propitiatio peccato noli esse sine metu, neque adiicias peccatum super peccatum.
{5:5} Do not be willing to be without fear concerning a forgiven sin, and you should not add sin upon sin.

{5:6} Et ne dicas: Miseratio Domini magna est, multitudinis peccatorum meorum miserebitur.
{5:6} And you should not say: “The compassion of the Lord is great; he will take pity on the multitude of my sins.”

{5:7} Misericordia enim, et ira ab illo cito proximant, et in peccatores respicit ira illius.
{5:7} For both mercy and wrath go forth quickly from him, and his wrath sets its gaze upon sinners.

{5:8} Non tardes converti ad Dominum, et ne differas de die in diem.
{5:8} You should not delay being converted to the Lord, and you should not set it aside from day to day.

{5:9} Subito enim veniet ira illius, et in tempore vindictæ disperdet te.
{5:9} For his wrath will approach suddenly, and in the time of vindication, he will destroy you.

{5:10} Noli anxius esse in divitiis iniustis: non enim proderunt tibi in die obductionis et vindictæ.
{5:10} Do not choose to be anxious for unjust wealth. For these things will not benefit you in the day of darkness and retribution.

{5:11} Non ventiles te in omnem ventum, et non eas in omnem viam. Sic enim omnis peccator probatur in duplici lingua.
{5:11} You should not winnow in every wind, and you should not go forth into every path. For so is every sinner proven by his duplicitous tongue.

{5:12} Esto firmus in via Domini, et in veritate sensus tui et scientia, et prosequatur te verbum pacis et iustitiæ.
{5:12} Be steadfast in the way of the Lord and in the truth of your understanding and knowledge, and let words of peace and justice overtake you.

{5:13} Esto mansuetus ad audiendum verbum, ut intelligas: et cum sapientia proferas responsum verum.
{5:13} Be meek when listening to a word, so that you may understand. And offer a true response in wisdom.

{5:14} Si est tibi intellectus, responde proximo: sin autem, sit manus tua super os tuum, ne capiaris in verbo indisciplinato, et confundaris.
{5:14} If you understand, then answer your neighbor. But if you do not, then let your hand be over your mouth, so that you are not caught by an inept word, and then confounded.

{5:15} Honor et gloria in sermone sensati, lingua vero imprudentis subversio est ipsius.
{5:15} Honor and glory are in the words of those who understand, yet truly, the tongue of the imprudent man is his undoing.

{5:16} Non appelleris susurro, et lingua tua ne capiaris, et confundaris.
{5:16} You should not be called a whisperer, and you should not be caught by your own tongue, and then confounded.

{5:17} Super furem enim est confusio et pœnitentia, et denotatio pessima super bilinguem: susurratori autem odium, et inimicitia, et contumelia.
{5:17} For confusion and remorse is upon a thief, and a wicked mark is upon the double-tongued; but for the whisperer, there is hatred and animosity and disgrace.

{5:18} Iustifica pusillum, et magnum similiter.
{5:18} Justify the small and the great similarly.

[Sirach 6]
[Sirach 6]

{6:1} Noli fieri pro amico inimicus proximo: improperium enim et contumeliam malus hereditabit, et omnis peccator invidus et bilinguis.
{6:1} Do not be willing to become an enemy instead of a friend to your neighbor. For an evil man will inherit reproach and disgrace, as will every sinner who is envious and double-tongued.

{6:2} Non te extollas in cogitatione animæ tuæ velut taurus: ne forte elidatur virtus tua per stultitiam,
{6:2} You should not extol yourself, like a bull, in the thoughts of your soul, lest perhaps your strength may be cast down through foolishness,

{6:3} et folia tua comedat, et fructus tuos perdat, et relinquaris velut lignum aridum in eremo.
{6:3} which would consume your leaves, and destroy your fruit, and leave you behind like a dry tree in the desert.

{6:4} Anima enim nequam disperdet qui se habet, et in gaudium inimicis dat illum, et deducet in sortem impiorum.
{6:4} For a wicked soul will destroy the one who has it. For it gladly provides enemies to him, and it will lead him to the fate of the impious.

{6:5} Verbum dulce multiplicat amicos, et mitigat inimicos: et lingua eucharis in bono homine abundat.
{6:5} A sweet word multiplies friends and mitigates enemies. And thankful words abound in a good man.

{6:6} Multi pacifici sint tibi, et consiliarius sit tibi unus de mille.
{6:6} Allow many to be at peace with you, but allow one out of a thousand to be your counselor.

{6:7} Si possides amicum, in tentatione posside eum, et ne facile credas ei.
{6:7} If you would obtain a friend, test him before you accept him, and do not trust him readily.

{6:8} Est enim amicus secundum tempus suum, et non permanebit in die tribulationis.
{6:8} For there is a friend according to his own time, but he will not remain in the day of tribulation.

{6:9} Et est amicus qui convertitur ad inimicitiam: et est amicus qui odium et rixam, et convitia denudabit.
{6:9} And there is a friend who can be turned to animosity. And there is a friend who will reveal hatred and ridicule and insults.

{6:10} Est autem amicus socius mensæ, et non permanebit in die necessitatis.
{6:10} And there is a friend who is a companion at table, but he will not remain in a day of need.

{6:11} Amicus si permanserit fixus, erit tibi quasi coæqualis, et in domesticis tuis fiducialiter aget:
{6:11} A friend, if he remains steadfast, will be to you as you are to yourself, and he will act with faithfulness among those of your household.

{6:12} si humiliaverit se contra te, et a facie tua absconderit se, unanimem habebis amicitiam bonam.
{6:12} If he humbles himself before you and hides himself from your face, you shall have a noble and harmonious friendship.

{6:13} Ab inimicis tuis separare, et ab amicis tuis attende.
{6:13} Distance yourself from your enemies, and pay attention to your friends.

{6:14} Amicus fidelis, protectio fortis: qui autem invenit illum, invenit thesaurum.
{6:14} A faithful friend is a strong shelter, and whoever has found one has found a treasure.

{6:15} Amico fideli nulla est comparatio, et non est digna ponderatio auri et argenti contra bonitatem fidei illius.
{6:15} Nothing is comparable to a faithful friend, and no weight of silver or gold is worth more than the goodness of his fidelity.

{6:16} Amicus fidelis, medicamentum vitæ et immortalitatis: et qui metuunt Dominum, invenient illum.
{6:16} A faithful friend is a medicine for life and immortality; and those who fear the Lord will find one.

{6:17} Qui timet Deum, æque habebit amicitiam bonam: quoniam secundum illum erit amicus illius.
{6:17} He who fears God will have a similar good friendship, because his friend will be like him.

{6:18} Fili a iuventute tua excipe doctrinam, et usque ad canos invenies sapientiam.
{6:18} Son, from your youth receive instruction, and then you will find wisdom, even to your grey hairs.

{6:19} Quasi is qui arat, et seminat, accede ad eam, et sustine bonos fructus illius.
{6:19} Approach wisdom like one who plows and sows, and then wait for her good fruits.

{6:20} In opere enim ipsius exiguum laborabis, et cito edes de generationibus illius.
{6:20} For in doing her work, you will labor a little, but you will soon eat from her produce.

{6:21} Quam aspera est nimium sapientia indoctis hominibus, et non permanebit in illa excors.
{6:21} How exceedingly harsh is wisdom to unlearned men! And so, the witless will not remain with her.

{6:22} Quasi lapidis virtus probatio erit in illis, et non demorabuntur proiicere illam.
{6:22} She will be to them like a great stone of trial, and they will cast her away from them without delay.

{6:23} Sapientia enim doctrinæ secundum nomen est eius, et non est multis manifestata: quibus autem cognita est, permanet usque ad conspectum Dei.
{6:23} For the wisdom of doctrine is in accord with her name, and she is not manifest to many. But she continues with those by whom she is recognized, even in the sight of God.

{6:24} Audi fili, et accipe consilium intellectus, et ne abiicias consilium meum.
{6:24} Listen, son, and accept an understanding counsel, for you should not discard my advice.

{6:25} Iniice pedem tuum in compedes illius, et in torques illius collum tuum:
{6:25} Set your feet in her fetters and your neck in her chains.

{6:26} subiice humerum tuum, et porta illam, et ne acedieris vinculis eius.
{6:26} Incline your shoulder, and carry her, for you will not be grieved by her bindings.

{6:27} In omni animo tuo accede ad illam, et in omni virtute tua conserva vias eius.
{6:27} Approach her with all your soul, and serve her ways with all your strength.

{6:28} Investiga illam, et manifestabitur tibi, et continens factus ne derelinquas eam:
{6:28} Examine her, and she will be revealed to you, and when you have obtained her, you should not abandon her.

{6:29} in novissimis enim invenies requiem in ea, et convertetur tibi in oblectationem.
{6:29} For, in the very end, you will find rest in her, and she will turn into your delight.

{6:30} Et erunt tibi compedes eius in protectionem fortitudinis, et bases virtutis, et torques illius in stolam gloriæ:
{6:30} Then her fetters will be a strong protection and a firm foundation for you, and her chains will be a robe of glory.

{6:31} decor enim vitæ est in illa, et vincula illius alligatura salutaris.
{6:31} For in her is the beauty of life, and her bindings are a healing bandage.

{6:32} Stolam gloriæ indues eam, et coronam gratulationis superpones tibi.
{6:32} You will be clothed with her as with a robe of glory, and you will set her upon your head like a crown of rejoicing.

{6:33} Fili, si attenderis mihi, disces: et si accomodaveris animum tuum, sapiens eris.
{6:33} Son, if you heed me, you will learn. And if you adapt your mind, you will be wise.

{6:34} Si inclinaveris aurem tuam, excipies doctrinam: et si dilexeris audire, sapiens eris.
{6:34} If you incline your ear, you will receive doctrine. And if you love to listen, you will be wise.

{6:35} In multitudine presbyterorum prudentium sta, et sapientiæ illorum ex corde coniungere, ut omnem narrationem Dei possis audire, et proverbia laudis non effugiant a te.
{6:35} Stand among the multitude of prudent elders, and join yourself to their wisdom from the heart, so that you may be able to hear every discourse about God, and so that the proverbs of praise may not flee from you.

{6:36} Et si videris sensatum, evigila ad eum, et gradus ostiorum illius exterat pes tuus.
{6:36} And if you see a man of understanding, stand watch for him, and let your feet wear down the steps of his doors.

{6:37} Cogitatum tuum habe in præceptis Dei, et in mandatis illius maxime assiduus esto: et ipse dabit tibi cor, et concupiscentia sapientiæ dabitur tibi.
{6:37} Set your thoughts on the precepts of God, and be entirely constant in his commandments. And he himself will give a heart to you, and the desire of wisdom will be given to you.

[Sirach 7]
[Sirach 7]

{7:1} Noli facere mala, et non te apprehendent.
{7:1} Do not choose to do evil, and evil will not take hold of you.

{7:2} Discede ab iniquo, et deficient mala abs te.
{7:2} Withdraw from the iniquitous, and evil will withdraw from you.

{7:3} Fili, non semines mala in sulcis iniustitiæ, et non metes ea in septuplum.
{7:3} Son, do not sow evil in the furrows of injustice, and you will not reap them sevenfold.

{7:4} Noli quærere a Domino ducatum, neque a rege cathedram honoris.
{7:4} Do not seek a role of leadership from the Lord, and do not seek a seat of honor from the king.

{7:5} Non te iustifices ante Deum, quoniam agnitor cordis ipse est: et penes regem noli velle videri sapiens.
{7:5} You should not justify yourself before God, for he is the Knower of hearts. And by no means should you wish to seem wise before the king.

{7:6} Noli quærere fieri iudex, nisi valeas virtute irrumpere iniquitates: ne forte extimescas faciem potentis, et ponas scandalum in æquitate tua.
{7:6} Do not seek to become a judge, unless you have sufficient strength to shatter iniquities. Otherwise, you might fear the face of the powerful, and so establish a scandal within your integrity.

{7:7} Non pecces in multitudinem civitatis, nec te immittas in populum,
{7:7} You should not sin against the multitude of a city, nor should you cast yourself against the people.

{7:8} neque alliges duplicia peccata: nec enim in uno eris immunis.
{7:8} And you should not bind two sins together. For even in one sin, you will not go unpunished.

{7:9} Noli esse pusillanimis in animo tuo:
{7:9} Do not be cowardly in your soul.

{7:10} exorare, et facere eleemosynam ne despicias.
{7:10} You should not be unwilling to beg, nor to give alms.

{7:11} Ne dicas: In multitudine munerum meorum respiciet Deus, et offerente me Deo altissimo, munera mea suscipiet.
{7:11} You should not say: “God will look with favor on the multitude of my gifts, and when I make an offering to the most high God, he will accept my gift.”

{7:12} Non irrideas hominem in amaritudine animæ: est enim qui humiliat et exaltat, circumspector Deus.
{7:12} You should not ridicule a man in bitterness of soul. For there is One who humbles and who exalts: the all-seeing God.

{7:13} Noli amare mendacium adversus fratrem tuum: neque in amicum similiter facias.
{7:13} Do not love a lie against your brother, nor should you act the same toward your friend.

{7:14} Noli velle mentiri omne mendacium: assiduitas enim illius non est bona.
{7:14} Do not be willing to devise a lie of any kind. For the practice of lying is not good.

{7:15} Noli verbosus esse in multitudine presbyterorum, et non iteres verbum in oratione tua.
{7:15} Do not choose to be verbose among a multitude of elders, and you should not repeat the words of your prayers.

{7:16} Non oderis laboriosa opera, et rusticationem creatam ab Altissimo.
{7:16} You should not hate laborious works, nor the rustic life created by the Most High.

{7:17} Non te reputes in multitudine indisciplinatorum.
{7:17} You should not consider yourself to be among the multitude of the undisciplined.

{7:18} Memento iræ, quoniam non tardabit.
{7:18} Remember wrath. For it will not be delayed.

{7:19} Humilia valde spiritum tuum: quoniam vindicta carnis impii, ignis et vermis.
{7:19} Humble your spirit greatly. For the retribution against the flesh of the impious is with fire and worms.

{7:20} Noli prævaricari in amicum pecuniam differentem, neque fratrem charissimum auro spreveris.
{7:20} Do not betray your friend for the sake of money, and you should not spurn your dearest brother for the sake of gold.

{7:21} Noli discedere a muliere sensata et bona, quam sortitus es in timore Domini: gratia enim verecundiæ illius super aurum.
{7:21} Do not choose to depart from a good and understanding wife, whom you have been allotted in the fear of the Lord. For the grace of her modesty is above gold.

{7:22} Non lædas servum in veritate operantem, neque mercenarium dantem animam suam.
{7:22} You should not harm the servant whose works are honest, nor the hired hand who entrusts his life to you.

{7:23} Servus sensatus sit tibi dilectus quasi anima tua, non defraudes illum libertate, neque inopem derelinquas illum.
{7:23} Let an understanding servant be loved by you like your own soul. You should not cheat him out of freedom, nor abandon him to destitution.

{7:24} Pecora tibi sunt? Attende illis: et si sunt utilia, perseverent apud te.
{7:24} Are cattle yours? Tend to them. And if they are useful, let them remain with you.

{7:25} Filii tibi sunt? Erudi illos, et curva illos a pueritia illorum.
{7:25} Are sons yours? Instruct them, and bow them down from their childhood.

{7:26} Filiæ tibi sunt? Serva corpus illarum, et non ostendas hilarem faciem tuam ad illas.
{7:26} Are daughters yours? Watch over their bodies. And you should not display a light-hearted attitude toward them.

~ The word ‘hilarem’ is not mere cheerfulness, but has more of a negative connotation, something akin to silly or fatuous, or the like.

{7:27} Trade filiam, et grande opus feceris, et homini sensato da illam.
{7:27} Give your daughter in marriage, and give her to an understanding man, and you will be doing a great work.

{7:28} Mulier si est tibi secundum animam tuam, non proiicias illam: et odibili non credas te.
{7:28} If a wife in accord with your soul is yours, you should not reject her. But do not entrust yourself to her who is hateful.

{7:29} In toto corde tuo, honora patrem tuum, et gemitus matris tuæ ne obliviscaris:
{7:29} With your whole heart, honor your father. And you should not forget the complaints of your mother.

{7:30} memento quoniam nisi per illos natus non fuisses: et retribue illis, quomodo et illi tibi.
{7:30} Remember that you would not have been born except through them. And so, give back to them as they also have done for you.

{7:31} In tota anima tua time Dominum, et sacerdotes illius sanctifica.
{7:31} With all your soul, fear the Lord, and consider his priests to be holy.

{7:32} In omni virtute tua dilige eum qui te fecit: et ministros eius ne derelinquas.
{7:32} With all your strength, love him who made you, and you should not abandon his ministers.

{7:33} Honora Deum ex tota anima tua, et honorifica sacerdotes, et propurga te cum brachiis.
{7:33} Honor God from your whole soul, and confer honor on the priests, and continue to purify yourself with your strength.

~ Because of the prefix ‘pro’ in ‘propurga,’ the meaning is of continued purification.

{7:34} Da illis partem, sicut mandatum est tibi, primitiarum et purgationis: et de negligentia tua purga te cum paucis.
{7:34} Give them their portion, just as it has been commanded of you, from the first-fruits and from the purifications. And for your ignorant offenses, purify yourself with a smaller offering.

{7:35} Datum brachiorum tuorum et sacrificium sanctificationis offeres Domino, et initia sanctorum:
{7:35} You should offer to the Lord the gift of your strength, and the sacrifice of sanctification, and the first-fruits of what is holy.

{7:36} et pauperi porrige manum tuam, ut perficiatur propitiatio, et benedictio tua.
{7:36} And reach out your hand to the poor, so that your atonement and your blessing may be perfected.

{7:37} Gratia dati in conspectu omnis viventis, et mortuo non prohibeas gratiam.
{7:37} A gift has grace in the sight of all the living, but you should not prohibit grace for the dead.

{7:38} Non desis plorantibus in consolatione, et cum lugentibus ambula.
{7:38} You should not fail to console those who are weeping, nor to walk with those who are mourning.

{7:39} Non te pigeat visitare infirmum: ex his enim in dilectione firmaberis.
{7:39} Do not let yourself be slow to visit the sick. For in this way, you will be confirmed in love.

{7:40} In omnibus operibus tuis memorare novissima tua, et in æternum non peccabis.
{7:40} In all your works, remember your very end, and so you will not sin, unto eternity.

[Sirach 8]
[Sirach 8]

{8:1} Non litiges cum homine potente, ne forte incidas in manus illius.
{8:1} You should not quarrel with a powerful man, lest perhaps you may fall into his hands.

{8:2} Non contendas cum viro locuplete, ne forte contra te constituat litem tibi.
{8:2} You should not contend with a wealthy man, lest perhaps he may bring an action against you.

{8:3} Multos enim perdidit aurum et argentum, et usque ad cor regum extendit, et convertit.
{8:3} For gold and silver have destroyed many, and have reached and corrupted even the hearts of kings.

{8:4} Non litiges cum homine linguato, et non strues in ignem illius ligna.
{8:4} You should not quarrel with a man who is full of words, for you should not cast wood upon his fire.

{8:5} Non communices homini indocto, ne male de progenie tua loquatur.
{8:5} You should not confide in an ignorant man, lest he speak evil about your family.

{8:6} Ne despicias hominem avertentem se a peccato, neque improperes ei. Memento quoniam omnes in correptione sumus.
{8:6} You should not despise a man who turns himself away from sin, nor reproach him with it. Remember that we are all subject to correction.

{8:7} Ne spernas hominem in sua senectute: etenim ex nobis senescunt.
{8:7} You should not spurn a man in his old age. For we are all subject to growing old.

{8:8} Noli de mortuo inimico tuo gaudere: sciens quoniam omnes morimur, et in gaudium nolumus venire.
{8:8} Do not be willing to rejoice at the death of your enemy, knowing that we all die, and that we do not want others to rejoice over us.

{8:9} Ne despicias narrationem presbyterorum sapientium, et in proverbiis eorum conversare.
{8:9} You should not despise the discourse of those who are old and wise; instead, ponder their proverbs.

{8:10} Ab ipsis enim disces sapientiam, et doctrinam intellectus, et servire magnatis sine querela.
{8:10} For from them, you will learn wisdom and intelligent doctrine, so as to serve great men without blame.

{8:11} Non te prætereat narratio seniorum: ipsi enim didicerunt a patribus suis:
{8:11} Do not allow the discourse of your elders to pass you by. For they have learned from their fathers.

{8:12} quoniam ab ipsis disces intellectum, et in tempore necessitatis dare responsum.
{8:12} And from them, you will learn understanding, and you will learn what response to give in a time of necessity.

{8:13} Non incendas carbones peccatorum arguens eos, et ne incendaris flamma ignis peccatorum illorum.
{8:13} You should not kindle the coals of sinners by arguing with them. For you might be scorched by the flame from the fire of their sins.

{8:14} Ne contra faciem stes contumeliosi, ne sedeat quasi insidiator ori tuo.
{8:14} You should not stand against the face of a contemptuous person, otherwise he may sit down as if waiting in ambush against your words.

{8:15} Noli fœnerari homini fortiori te: quod si fœneraveris, quasi perditum habe.
{8:15} You should not lend to a man who is stronger than you. But if you do lend, consider it lost.

{8:16} Non spondeas super virtutem tuam: quod si spoponderis, quasi restituens cogita.
{8:16} You should not promise beyond your ability. But if you do promise, consider how to fulfill it.

{8:17} Non iudices contra iudicem: quoniam secundum quod iustum est iudicat.
{8:17} You should not judge against a judge. For he judges according to what is just.

{8:18} Cum audace non eas in via, ne forte gravet mala sua in te: ipse enim secundum voluntatem suam vadit, et simul cum stultitia illius peries.
{8:18} You should not go forth on the way with an audacious man, lest perhaps he may burden you with his evils. For he goes forth according to his own will, and you will perish with him in his folly.

{8:19} Cum iracundo non facias rixam, et cum audace non eas in desertum: quoniam quasi nihil est ante illum sanguis, et ubi non est adiutorium, elidet te.
{8:19} You should not start a conflict with an angry man, and you should not go into the desert with an audacious man. For shedding blood is nothing to him, and in a place where there is no help for you, he will overthrow you.

{8:20} Cum fatuis consilium non habeas: non enim poterunt diligere nisi quæ eis placent.
{8:20} You should not hold counsel with the foolish. For they are not able to love anything except what pleases them.

{8:21} Coram extraneo ne facias consilium: nescis enim quid pariet.
{8:21} You should not take counsel in the sight of an outsider. For you do not know what he will do next.

{8:22} Non omni homini cor tuum manifestes: ne forte inferat tibi gratiam falsam, et convicietur tibi.
{8:22} You should not reveal your heart to every man, lest perhaps he may offer a false kindness to you, and then speak reproachfully about you.

[Sirach 9]
[Sirach 9]

{9:1} Non zeles mulierem sinus tui, ne ostendat super te malitiam doctrinæ nequam.
{9:1} You should not be jealous of the wife of your bosom, lest she reveal, because of you, the malice of a wicked lesson.

{9:2} Non des mulieri potestatem animæ tuæ, ne ingrediatur in virtutem tuam, et confundaris.
{9:2} You should not give authority over your soul to a woman, lest she obtain your strength, and then you would be confounded.

~ Or: ‘power over your soul.’

{9:3} Ne respicias mulierem multivolam: ne forte incidas in laqueos illius.
{9:3} You should not look with favor on a woman with many desires, lest perhaps you may fall into her traps.

{9:4} Cum saltatrice ne assiduus sis: nec audias illam, ne forte pereas in efficacia illius.
{9:4} You should not be continually in need of entertainment, nor should you be persuaded by it, lest perhaps you may perish by its effectiveness.

~ This is not an condemnation of dancing or singing, but of the excessive use of entertainment in any form, lest perhaps the entertainment may have an excessive influence over you. The need to be constantly entertained is one of the fundamental flaws of modern secular society. A less literal translation is used here, in order to clarify the truth of this passage and to avoid misunderstanding.

{9:5} Virginem ne conspicias, ne forte scandalizeris in decore illius.
{9:5} You should not stare at a virgin, lest perhaps you may be scandalized by her beauty.

{9:6} Ne des fornicariis animam tuam in ullo: ne perdas te, et hereditatem tuam.
{9:6} You should not give your soul, in any way, to fornicators, lest you destroy yourself and your inheritance.

{9:7} Noli circumspicere in vicis civitatis, nec oberraveris in plateis illius.
{9:7} Do not choose to look around in the streets of the city, nor should you wander along its thoroughfares.

{9:8} Averte faciem tuam a muliere compta, et ne circumspicias speciem alienam.
{9:8} Avert your face from an ornate woman, for you should not gaze upon strange beauty.

~ The ornate woman is not merely a woman with some make-up and jewelry. This is a woman who is excessively and ostentatiously adorned. She does not use a modest adornment to complement and bring out her natural beauty, but instead she offers a beauty which is of the adornment itself. It is not her own beauty, but the beauty of another.

{9:9} Propter speciem mulieris multi perierunt: et ex hoc concupiscentia quasi ignis exardescit.
{9:9} Many have perished because of the beauty of a woman; and by this, desire is kindled like a fire.

{9:10} Omnis mulier, quæ est fornicaria, quasi stercus in via conculcabitur.
{9:10} Every woman who is a fornicator will be trampled down, like the filth in the street.

{9:11} Speciem mulieris alienæ multi admirati, reprobi facti sunt. Colloquium enim illius quasi ignis exardescit.
{9:11} Many, by admiring the beauty of the wife of another, have become reprobate. For familiarity with her flares up like a fire.

{9:12} Cum aliena muliere ne sedeas omnino, nec accumbas cum ea super cubitum:
{9:12} You should not sit down at all with another man’s wife, nor recline with her on a couch.

{9:13} et non alterceris cum illa in vino, ne forte declinet cor tuum in illam, et sanguine tuo labaris in perditionem.
{9:13} And you should not argue with her over wine, lest perhaps your heart may turn toward her, and by your emotion, you would be toppled into perdition.

~ If a man argues passionately with another man’s wife, while they are drinking wine, the passion of the argument might turn into the passion of the flesh, and then by his blood, i.e. his passion, he might commit adultery.

{9:14} Ne derelinquas amicum antiquum: novus enim non erit similis illi.
{9:14} You should not abandon an old friend. For a new one will not be similar to him.

{9:15} Vinum novum, amicus novus: veterascet, et cum suavitate bibes illud.
{9:15} A new friend is like new wine. It will grow old, and then you will enjoy drinking it.

{9:16} Non zeles gloriam, et opes peccatoris: non enim scis quæ futura sit illius subversio.
{9:16} You should not envy the glory and wealth of a sinner. For you do not know what may be his undoing in the future.

{9:17} Non placeat tibi iniuria iniustorum, sciens quoniam usque ad inferos non placebit impius.
{9:17} The injury of the unjust should not please you, knowing that, until they are in hell, the impious will not please.

~ The denizens of Hell are unable to sin and are compelled to acknowledge the whole truth about their lives and about God. Thus, in Hell, the wicked finally please.

{9:18} Longe abesto ab homine potestatem habente occidendi, et non suspicaberis timorem mortis.
{9:18} Keep yourself far from a man having the power to kill, and then you will not have the fear of death suspended over you.

{9:19} Et si accesseris ad illum, noli aliquid committere, ne forte auferat vitam tuam.
{9:19} But if you do approach him, do nothing to offend, lest perhaps he may take away your life.

{9:20} Communionem mortis scito: quoniam in medio laqueorum ingredieris, et super dolentium arma ambulabis.
{9:20} Know that this is a communion with death. For you would be entering the midst of snares, and walking upon the arms of the grieving.

{9:21} Secundum virtutem tuam cave te a proximo tuo, et cum sapientibus et prudentibus tracta.
{9:21} According to your ability, be cautious of your neighbor, and treat him as the wise and prudent would.

{9:22} Viri iusti sint tibi convivæ, et in timore Dei sit tibi gloriatio,
{9:22} Let just men be your companions, and let your glory be in the fear of God.

{9:23} et in sensu sit tibi cogitatus Dei, et omnis enarratio tua in præceptis Altissimi.
{9:23} And let the thought of God be in your mind, and let all your discourse be on the precepts of the Most High.

{9:24} In manu artificum opera laudabuntur, et princeps populi in sapientia sermonis sui, in sensu vero seniorum verbum.
{9:24} Works will be praised for the hands of the artists, and a leader of the people will be praised for the wisdom of his words, yet truly, the word of the elders will be praised for its understanding.

{9:25} Terribilis est in civitate sua homo linguosus: et temerarius in verbo suo odibilis erit.
{9:25} A man full of words is a dread to his city, but one who speaks rashly will be hated for his word.

[Sirach 10]
[Sirach 10]

{10:1} Iudex sapiens iudicabit populum suum, et principatus sensati stabilis erit.
{10:1} A wise judge will judge his people, and the leadership of an understanding man will be steadfast.

{10:2} Secundum iudicem populi, sic et ministri eius: et qualis rector est civitatis, tales et inhabitantes in ea.
{10:2} As the judge of the people is, so also are his assistants. And whatever kind of man the ruler of a city is, of such a kind also are those who live in it.

{10:3} Rex insipiens perdet populum suum: et civitates inhabitabuntur per sensum potentium.
{10:3} A foolish king will be the ruin of his people. For cities will be inhabited through the understanding of those with power.

{10:4} In manu Dei potestas terræ: et utilem rectorem suscitabit in tempus super illam.
{10:4} Power over the earth is in the hand of God, and, in due time, he will raise up a helpful leader over the earth.

{10:5} In manu Dei prosperitas hominis, et super faciem scribæ imponet honorem suum.
{10:5} The prosperity of a man is in the hand of God, and he will place his honor above the face of the scribe.

{10:6} Omnis iniuriæ proximi ne memineris, et nihil agas in operibus iniuriæ.
{10:6} You should forget all injury done to you by your neighbor, and you should do nothing among the works of injury.

{10:7} Odibilis coram Deo est et hominibus superbia: et execrabilis omnis iniquitas gentium.
{10:7} Arrogance is hateful in the sight of God and of men. And all iniquity among the nations is abominable.

{10:8} Regnum a gente in gentem transfertur propter iniustitias, et iniurias, et contumelias, et diversos dolos.
{10:8} A kingdom is transferred from one people to another because of injustices, and injuries, and contempt, and every kind of deceit.

{10:9} Avaro autem nihil est scelestius. Quid superbit terra et cinis?
{10:9} But nothing is more wicked than a greedy man. Why should that which is earth and ashes be arrogant?

~ Or: ‘dust and ashes’. Man was made out of dust from the earth.

{10:10} Nihil est iniquius quam amare pecuniam. Hic enim et animam suam venalem habet: quoniam in vita sua proiecit intima sua.
{10:10} There is nothing more iniquitous than to love money. For such a one has sold even his own soul. For in his life, he casts aside his innermost being.

{10:11} Omnis potentatus brevis vita. Languor prolixior gravat medicum.
{10:11} All power is of short life. A prolonged sickness is of grave concern to a physician.

{10:12} Brevem languorem præcidit medicus: sic et rex hodie est, et cras morietur.
{10:12} A physician causes a sickness to be shortened. So also, a king is here today, and tomorrow he will die.

{10:13} Cum enim morietur homo, hereditabit serpentes, et bestias, et vermes.
{10:13} For when a man dies, he will inherit serpents, and wild beasts, and worms.

{10:14} Initium superbiæ hominis, apostatare a Deo:
{10:14} The beginning of the arrogance of man is apostasy from God.

{10:15} quoniam ab eo, qui fecit illum, recessit cor eius. Quoniam initium omnis peccati est superbia: qui tenuerit illam, adimplebitur maledictis, et subvertet eum in finem.
{10:15} For his heart has withdrawn from the One who made him. For arrogance is the beginning of all sin. Whoever holds to it, will be filled with evil words, and it will overthrow him in the end.

{10:16} Propterea exhonoravit Dominus conventus malorum, et destruxit eos usque in finem.
{10:16} Because of this, the Lord has dishonored the gatherings of the evil, and he has destroyed them, even unto the end.

{10:17} Sedes ducum superborum destruxit Deus, et sedere fecit mites pro eis.
{10:17} God has destroyed the seats of arrogant leaders, and he has caused the meek to be seated in their place.

{10:18} Radices gentium superbarum arefecit Deus, et plantavit humiles ex ipsis gentibus.
{10:18} The roots of arrogant nations, God has dried up, and the humble among these nations, he has planted.

{10:19} Terras gentium evertit Dominus, et perdidit eas usque ad fundamentum.
{10:19} The Lord has overthrown the lands of the Gentiles, and he has utterly destroyed them, even to their foundation.

{10:20} Arefecit ex ipsis, et disperdidit eos, et cessare fecit memoriam eorum a terra.
{10:20} He has dried up some of them, and he has utterly destroyed them, and he has caused their memory to depart from the earth.

{10:21} Memoria superborum perdidit Deus, et reliquit memoriam humilium sensu.
{10:21} God has abolished the memory of the arrogant, and he has left behind only the memory of those who are humble in mind.

{10:22} Non est creata hominibus superbia: neque iracundia nationi mulierum.
{10:22} Arrogance was not created for men, nor was an angry temperament created for the gender of women.

{10:23} Semen hominum honorabitur hoc, quod timet Deum: semen autem hoc exhonorabitur, quod præterit mandata Domini.
{10:23} Those who fear God among the offspring of men will be honored. But those among the offspring who ignore the commandments of the Lord will be dishonored.

{10:24} In medio fratrum rector illorum in honore: et qui timent Dominum, erunt in oculis illius.
{10:24} In the midst of his brothers, a ruler has honor. And those who fear the Lord will have honor in his eyes.

{10:25} Gloria divitum, honoratorum, et pauperum, timor Dei est:
{10:25} The fear of God is the glory of the wealthy, and of the honorable, and of the poor.

{10:26} noli despicere hominem iustum pauperem, et noli magnificare virum peccatorem divitem.
{10:26} Do not choose to despise a just man who is poor, and do not choose to magnify a sinful man who is rich.

{10:27} Magnus, et iudex, et potens est in honore: et non est maior illo, qui timet Deum.
{10:27} The great man, and the judge, and the powerful have honor. But no one is greater than he who fears God.

{10:28} Servo sensato liberi servient: et vir prudens et disciplinatus non murmurabit correptus, et inscius non honorabitur.
{10:28} Those who are free will serve an understanding servant. And a prudent and disciplined man will not murmur at correction. But an ignorant man will not be honored.

{10:29} Noli extollere te in faciendo opere tuo, et noli cunctari in tempore angustiæ.
{10:29} Do not choose to extol yourself in doing your work, and do not be unproductive during the time of distress.

{10:30} Melior est qui operatur, et abundat in omnibus, quam qui gloriatur, et eget pane.
{10:30} He who works, and so abounds in all things, is better than he who boasts, and so lacks bread.

{10:31} Fili in mansuetudine serva animam tuam, et da illi honorem secundum meritum suum.
{10:31} Son, preserve your soul in meekness, and give it honor according to its merit.

{10:32} Peccantem in animam suam quis iustificabit? Et quis honorificabit exhonorantem animam suam?
{10:32} Who will justify one who sins in his soul? And who will honor one who dishonors his soul?

{10:33} Pauper gloriatur per disciplinam et timorem suum: et est homo qui honorificatur propter substantiam suam.
{10:33} The poor man is glorified by his discipline and fear. And there is a man who is honored because of his substance.

{10:34} Qui autem gloriatur in paupertate, quanto magis in substantia? Et qui gloriatur in substantia, paupertatem vereatur.
{10:34} But if someone is glorified in poverty, how much more in substance? And whoever is glorified in substance, let him fear poverty.

[Sirach 11]
[Sirach 11]

{11:1} Sapientia humiliati exaltabit caput illius, et in medio magnatorum consedere illum faciet.
{11:1} The wisdom of one who is humble will exalt his head, and will cause him to sit down in the midst of great men.

{11:2} Non laudes virum in specie sua, neque spernas hominem in visu suo.
{11:2} You should not praise a man for his beauty, and you should not despise a man for his appearances.

{11:3} Brevis in volatilibus est apis, et initium dulcoris habet fructus illius.
{11:3} The bee is small among flying things, but its fruit holds the summit of sweetness.

{11:4} In vestitu ne glorieris umquam, nec in die honoris tui extollaris: quoniam mirabilia opera Altissimi solius, et gloriosa, et absconsa, et invisa opera illius.
{11:4} You should not glory in clothing at any time, and you should not let yourself be extolled in the day of your honor. For the works of the Most High alone are wondrous; and glorious and hidden and unseen are his works.

{11:5} Multi tyranni sederunt in throno, et insuspicabilis portavit diadema.
{11:5} Many tyrants have sat upon a throne, and one whom no one would admire has worn a diadem.

{11:6} Multi potentes oppressi sunt valide, et gloriosi traditi sunt in manus alterorum.
{11:6} Many powerful men have been powerfully cast down, and the illustrious have been handed over into the hands of others.

{11:7} Priusquam interroges, ne vituperes quemquam: et cum interrogaveris, corripe iuste.
{11:7} Before you inquire, you should not place blame on anyone; and when you have inquired, reprove justly.

{11:8} Priusquam audias, ne respondeas verbum: et in medio sermonum ne adiicias loqui.
{11:8} Before you listen, you should not respond a word; and you should not interrupt in the middle of a discourse.

{11:9} De ea re, quæ te non molestat, ne certeris: et in iudicio peccantium ne consistas.
{11:9} You should not contend in a matter which does not concern you, and you should not sit in judgment together with sinners.

{11:10} Fili ne in multis sint actus tui: et si dives fueris, non eris immunis a delicto. Si enim secutus fueris, non apprehendes: et non effugies, si præcucurreris.
{11:10} Son, you should not be involved in many matters. And if you become rich, you will not be free from transgression. For if you pursue, you will not apprehend; and if you run ahead, you will not escape.

~ If you strive to follow the right path while rich, you will not reach this goal; and if you flee from transgression, but are rich, you will not escape transgression.

{11:11} Est homo laborans, et festinans, et dolens impius, et tanto magis non abundabit.
{11:11} There is an impious man who labors and hurries and grieves, but all the more will he be without abundance.

{11:12} Est homo marcidus egens recuperatione, plus deficiens virtute, et abundans paupertate:
{11:12} There is a debilitated man in need of recovery, who is lacking in strength and abundant in poverty.

{11:13} et oculus Dei respexit illum in bono, et erexit eum ab humilitate ipsius, et exaltavit caput eius: et mirati sunt in illo multi, et honoraverunt Deum.
{11:13} Yet the eye of God has looked with favor upon him for his benefit, and he has lifted him up from his humiliation, and he has exalted his head. And many have wondered at him, and they have honored God.

{11:14} Bona et mala, vita et mors, paupertas et honestas a Deo sunt.
{11:14} Good things and misfortune, life and death, poverty and wealth, are from God.

{11:15} Sapientia et disciplina, et scientia legis apud Deum. Dilectio, et viæ bonorum apud ipsum.
{11:15} Wisdom, and discipline, and knowledge of the law are with God. Love and the ways of good things are with him.

{11:16} Error et tenebræ peccatoribus concreata sunt: qui autem exultant in malis, consenescunt in malo.
{11:16} Error and darkness have been created by sinners. And those who exult in evil, grow old in evil.

{11:17} Datio Dei permanet iustis, et profectus illius successus habebit in æternum.
{11:17} The gift of God remains with the just man, and his advancement will have success unto eternity.

{11:18} Est qui locupletatur parce agendo, et hæc est pars mercedis illius.
{11:18} There is one who is enriched by spending sparingly, and this is the extent of his reward.

{11:19} In eo quod dicit: Inveni requiem mihi, et nunc manducabo de bonis meis solus:
{11:19} About this, he says: “I have found rest for myself, and now I alone will eat from my goods.”

{11:20} et nescit quod tempus præteriet, et mors appropinquet, et relinquat omnia aliis, et morietur.
{11:20} But he does not know how much time will pass before death approaches, and then he must leave everything behind to others and die.

{11:21} Sta in testamento tuo, et in illo colloquere, et in opere mandatorum tuorum veterasce.
{11:21} Stand fast in your covenant, and become familiar with it, and grow old in the work of your commandments.

{11:22} Ne manseris in operibus peccatorum. Confide autem in Deo, et mane in loco tuo.
{11:22} You should not spend time in the works of sinners. Instead, trust in God and remain in your own place.

{11:23} Facile est enim in oculis Dei subito honestare pauperem.
{11:23} For it is easy, in the eyes of God, to make a pauper suddenly rich.

{11:24} Benedictio Dei in mercedem iusti festinat, et in hora veloci processus illius fructificat.
{11:24} The blessing of God hurries to reward the just man, and in a fleeting hour his advancement bears fruit.

{11:25} Ne dicas: Quid est mihi opus, et quæ erunt mihi ex hoc bona?
{11:25} You should not say: “What do I need?” or, “What good will there be for me in this?”

{11:26} Ne dicas: Sufficiens mihi sum: et quid ex hoc pessimabor?
{11:26} You should not say: “I have enough for myself,” or, “What could be worse than this?”

{11:27} In die bonorum ne immemor sis malorum: et in die malorum ne immemor sis bonorum:
{11:27} In a day of good things, you should not be forgetful of misfortunes. And in a day of misfortunes, you should not be forgetful of good things.

{11:28} quoniam facile est coram Deo in die obitus retribuere unicuique secundum vias suas.
{11:28} For it is easy, in the sight of God, on the day of one’s passing, to repay each one according to his ways.

{11:29} Malitia horæ oblivionem facit luxuriæ magnæ, et in fine hominis denudatio operum illius.
{11:29} The affliction of an hour causes one to forget great delights, and in the end of a man is the uncovering of his works.

{11:30} Ante mortem ne laudes hominem quemquam, quoniam in filiis suis agnoscitur vir.
{11:30} You should not praise any man before death. For a man is known by his children.

{11:31} Non omnem hominem inducas in domum tuam: multæ enim sunt insidiæ dolosi.
{11:31} You should not bring every man into your house. For many are the snares of the deceitful.

{11:32} Sicut enim eructant præcordia fœtentium, et sicut perdix inducitur in caveam, et ut caprea in laqueum: sic et cor superborum, et sicut prospector videns casum proximi sui.
{11:32} For as a stomach with a bad smell vomits, and as a partridge is led into a cage, and like a deer led into a snare, so also is the heart of the arrogant. And it is like a bystander watching his neighbor fall.

~ The heart of the arrogant does not help him, as it ought to, so it is like an uninvolved bystander, watching a man fall to his ruin.

{11:33} Bona enim in mala convertens insidiatur, et in electis imponet maculam.
{11:33} For it lies in ambush, and then turns good into evil, and it will place the blame on the elect.

{11:34} A scintilla una augetur ignis, et ab uno doloso augetur sanguis: homo vero peccator sanguini insidiatur.
{11:34} From one spark, a great fire grows; and from one deceitful man, much blood flows. But a very sinful man lies in ambush for blood.

{11:35} Attende tibi a pestifero, fabricat enim mala: ne inducat super te subsannationem in perpetuum.
{11:35} Pay close attention to yourself before a harmful man, for he fabricates evils. Otherwise, he may lead over you a whispered reproach unceasingly.

{11:36} Admitte ad te alienigenam, et subvertet te in turbine, et abalienabit te a tuis propriis.
{11:36} Receive a stranger to yourself, and he will overthrow you with a whirlwind, and he will alienate you from what is your very own.

[Sirach 12]
[Sirach 12]

{12:1} Si benefeceris, scito cui feceris, et erit gratia in bonis tuis multa.
{12:1} If you do good, know to whom you do it, and there will be many thanks for your good deeds.

{12:2} Benefac iusto, et invenies retributionem magnam: et si non ab ipso, certe a Domino.
{12:2} Do good to the just, and you will find great recompense, and if not from him, certainly from the Lord.

{12:3} Non est enim ei bene qui assiduus est in malis, et eleemosynas non danti: quoniam et Altissimus odio habet peccatores, et misertus est pœnitentibus.
{12:3} For there is no good for someone who is always occupied in evil, or who does not give alms. For the Most High holds hatred for sinners, but he takes pity on the repentant.

{12:4} Da misericordi, et ne suscipias peccatorem: et impiis et peccatoribus reddet vindictam, custodiens eos in diem vindictæ.
{12:4} Give to the merciful, and you should not assist the sinner. For the impious and the sinner will be repaid with the vengeance being held for them on the day of retribution.

{12:5} Da bono, et non receperis peccatorem.
{12:5} Give to the good, but you should not receive from a sinner.

{12:6} Benefac humili, et non dederis impio: prohibe panes illi dari ne in ipsis potentior te sit:
{12:6} Do good to the humble, but you should not give to the impious; withhold your bread, do not give it to him, otherwise he may overpower you with it.

{12:7} nam duplicia mala invenies in omnibus bonis, quæcumque feceris illi: quoniam et Altissimus odio habet peccatores, et impiis reddet vindictam.
{12:7} For you will find twice the evil for all the good you will have done to him. For the Most High also holds hatred for sinners, and he will repay vengeance to the impious.

{12:8} Non agnoscetur in bonis amicus, et non abscondetur in malis inimicus.
{12:8} A friend will not be known in good times, and an enemy will not be hidden in adversity.

{12:9} In bonis viri, inimici illius in tristitia: et in malitia illius, amicus agnitus est.
{12:9} By the good fortune of a man, his enemies are grieved; and by his misfortune, a friend is revealed.

{12:10} Non credas inimico tuo in æternum: sicut enim æramentum, æruginat nequitia illius:
{12:10} You should never trust your enemy. For his wickedness rusts like a brass pot.

{12:11} et si humiliatus vadat curvus, adiice animum tuum, et custodi te ab illo.
{12:11} And if he humbles himself and goes about bowed down, increase your alertness and guard yourself from him.

{12:12} Non statuas illum penes te, nec sedeat ad dexteram tuam, ne forte conversus in locum tuum, inquirat cathedram tuam: et in novissimo agnosces verba mea, et in sermonibus meis stimuleris.
{12:12} You should not sit down anywhere near him, nor should you allow him to sit at your right hand, lest perhaps he may turn toward your place, and seek your seat, and then, in the very end, you would understand my words and be stung by my sermon.

{12:13} Quis miserebitur incantatori a serpente percusso, et omnibus, qui appropiant bestiis? Et sic qui comitatur cum viro iniquo, et obvolutus est in peccatis eius.
{12:13} Who will take pity on an enchanter struck by a serpent, or on someone who draws near to wild beasts? And so it is with one who keeps company with an iniquitous man and is involved in his sins.

{12:14} Una hora tecum permanebit: si autem declinaveris, non supportabit.
{12:14} For one hour, he will abide with you. But if you begin to turn aside, he will not permit it.

{12:15} In labiis suis indulcat inimicus, et in corde suo insidiatur ut subvertat te in foveam.
{12:15} An enemy speaks sweetly with his lips, but in his heart, he waits in ambush, so that he may throw you into a pit.

{12:16} In oculis suis lacrymatur inimicus: et si invenerit tempus, non satiabitur sanguine:
{12:16} An enemy has tears in his eyes. But if he finds an opportunity, he will not be satisfied with blood.

{12:17} et si incurrerint tibi mala, invenies eum illic priorem.
{12:17} And if misfortunes happen upon you, you will find him there first.

{12:18} In oculis suis lacrymatur inimicus, et quasi adiuvans suffodiet plantas tuas.
{12:18} An enemy has tears in his eyes, but while pretending to help you, he will dig under your feet.

{12:19} Caput suum movebit, et plaudet manu, et multa susurrans commutabit vultum suum.
{12:19} He will shake his head, and clap his hands, and whisper much, and change his expression.

[Sirach 13]
[Sirach 13]

{13:1} Qui tetigerit picem, inquinabitur ab ea: et qui communicaverit superbo, induet superbiam.
{13:1} Whoever touches pitch will be contaminated by it. And whoever associates with the arrogant will be clothed by arrogance.

{13:2} Pondus super se tollat qui honestiori se communicat. Et ditiori te ne socius fueris.
{13:2} Whoever associates with those more honorable than himself sets a burden on himself. And so, you should have no fellowship with someone who is wealthier than you.

{13:3} Quid communicabit cacabus ad ollam? Quando enim se colliserint, confringetur.
{13:3} What will the cooking pot have in common with the earthen vessel? And when they collide with one another, one will be broken.

{13:4} Dives iniuste egit, et fremet: pauper autem læsus tacebit.
{13:4} The rich man has suffered no injustice, and yet he fumes. But the poor man, though he has been wounded, will remain silent.

{13:5} Si largitus fueris, assumet te: et si non habueris, derelinquet te.
{13:5} If you are generous, he will take you up; and when you have nothing, he will cast you aside.

{13:6} Si habes, convivet tecum, et evacuabit te, et ipse non dolebit super te.
{13:6} If you possess, he will feast with you, and he will empty you, and he will not grieve over you.

{13:7} Si necessarius illi fueris, supplantabit te, et subridens spem dabit, narrans tibi bona, et dicet: Quid opus est tibi?
{13:7} If he has need of you, he will deceive you; and while smiling, he will give you hope. He will converse with you pleasantly, and he will say: “What is it that you need?”

{13:8} Et confundet te in cibis suis, donec te exinaniat bis, et ter: et in novissimo deridebit te: et postea videns derelinquet te, et caput suum movebit ad te.
{13:8} And he will impress you with his foods, until he has drained you two or three times, and in the very end, he will ridicule you. And afterward, when he sees you, he will abandon you, and he will shake his head at you.

{13:9} Humiliare Deo, et expecta manus eius.
{13:9} Humble yourself before God, and wait for his hands.

{13:10} Attende ne seductus in stultitiam humilieris.
{13:10} Be careful. Otherwise, having been seduced into foolishness, you will be humiliated.

{13:11} Noli esse humilis in sapientia tua, ne humiliatus in stultitiam seducaris.
{13:11} Do not choose to be low in your wisdom, otherwise, having been brought low, you will be seduced into foolishness.

{13:12} Advocatus a potentiore discede: ex hoc enim magis te advocabit.
{13:12} If you are invited by someone who is more powerful than you, you should decline. Otherwise, he will invite you all the more.

{13:13} Ne improbus sis, ne impingaris: et ne longe sis ab eo, ne eas in oblivionem.
{13:13} You cannot be rude to him, lest you be pushed away. And you cannot stray far from him, lest you be forgotten.

{13:14} Ne retineas ex æquo loqui cum illo: nec credas multis verbis illius. Ex multa enim loquela tentabit te, et subridens interrogabit te de absconditis tuis.
{13:14} You cannot hold a discussion with him as with an equal. You should not trust his many words. For by much talking, he will probe you, and while smiling, he will question you about your secrets.

{13:15} Immitis animus illius conservabit verba tua: et non parcet de malitia, et de vinculis.
{13:15} His cruel mind will store up your words; and he will not spare you from affliction, nor from prison.

{13:16} Cave tibi, et attende diligenter auditui tuo: quoniam cum subversione tua ambulas.
{13:16} Be cautious of yourself, and attend diligently to what you are hearing. For you are walking toward your own destruction.

{13:17} Audiens vero illa quasi in somnis vide, et vigilabis.
{13:17} Yet truly, while listening to these things, consider it as if it were a dream, and you will awaken.

{13:18} Omni vita tua dilige Deum, et invoca illum in salute tua.
{13:18} Love God for your entire life, and call upon him for your salvation.

{13:19} Omne animal diligit simile sibi: sic et omnis homo proximum sibi.
{13:19} Every animal loves its own kind; so also every man loves those closest to himself.

{13:20} Omnis caro ad similem sibi coniungetur, et omnis homo simili sui sociabitur.
{13:20} All flesh will join with whatever is similar to itself, and every man will associate with whomever is similar to himself.

{13:21} Si communicabit lupus agno aliquando, sic peccator iusto.
{13:21} If a wolf would at any time have fellowship with a lamb, so also would a sinner have fellowship with the just.

{13:22} Quæ communicatio sancto homini ad canem? Aut quæ pars diviti ad pauperem?
{13:22} What fellowship does a holy man have with a dog? Or what portion do the wealthy have with the poor?

{13:23} Venatio leonis onager in eremo: sic et pascua divitum, sunt pauperes.
{13:23} In the desert, the wild donkey is the prey of the lion. So also are the poor the pasture of the rich.

{13:24} Et sicut abominatio est superbo humilitas: sic et execratio divitis pauper.
{13:24} And just as humility is an abomination to the arrogant, so also does the rich man abhor the poor man.

{13:25} Dives commotus confirmatur ab amicis suis: humilis autem cum ceciderit expelletur et a notis.
{13:25} When a wealthy man has been shaken, he is strengthened by his friends. But when a lowly man has fallen, he is expelled even by those who know him well.

{13:26} Diviti decepto multi recuperatores: locutus est superbia, et iustificaverunt illum.
{13:26} When a rich man has been deceived, many will help him recover; he has spoken arrogantly, and yet they justify him.

{13:27} Humilis deceptus est, insuper et arguitur: locutus est sensate, et non est datus ei locus.
{13:27} When a poor man has been deceived, in addition he is rebuked; he has spoken with understanding, and no place is given to him.

{13:28} Dives locutus est, et omnes tacuerunt, et verbum illius usque ad nubes perducent.
{13:28} The rich man has spoken, and all remain silent, and they repeat his words, even to the clouds.

{13:29} Pauper locutus est, et dicunt: Quis est hic? Et si offenderit, subvertent illum.
{13:29} The poor man has spoken, and they say: “Who is this?” And if he stumbles, they will overthrow him.

{13:30} Bona est substantia, cui non est peccatum in conscientia: et nequissima paupertas in ore impii.
{13:30} Substance is good for him who has no sin on his conscience. And poverty is called very wicked by the mouth of the impious.

{13:31} Cor hominis immutat faciem illius, sive in bona, sive in mala.
{13:31} The heart of a man changes his face, either for better or for worse.

{13:32} Vestigium cordis boni, et faciem bonam difficile invenies, et cum labore.
{13:32} You will find, with difficulty and much labor, the sign of a good heart and a good face.

[Sirach 14]
[Sirach 14]

{14:1} Beatus vir, qui non est lapsus verbo ex ore suo, et non est stimulatus in tristitia delicti.
{14:1} Blessed is the man who has not slipped because of a word from his mouth, and who has not been stung by grief because of an offense.

{14:2} Felix, qui non habuit animi sui tristitiam, et non excidit a spe sua.
{14:2} Happy is he who does not have sadness in his mind, and who has not fallen away from his hope.

{14:3} Viro cupido et tenaci sine ratione est substantia, et homini livido ad quid aurum?
{14:3} Substance is senseless for a greedy and stingy man. And what would a spiteful man do with gold?

{14:4} Qui acervat ex animo suo iniuste, aliis congregat, et in bonis illius alius luxuriabitur.
{14:4} Whoever acquires unjustly, according to his own mind, gathers for others. For another will spend his goods lavishly.

{14:5} Qui sibi nequam est, cui alii bonus erit? Et non iucundabitur in bonis suis.
{14:5} Whoever is wicked to himself, to whom will he be good? For he will not take enjoyment in his own goods.

{14:6} Qui sibi invidet, nihil est illo nequius, et hæc redditio est malitiæ illius:
{14:6} Whoever has ill will toward himself, nothing is more worthless than he is. But such is the reward of his wickedness.

{14:7} Et si bene fecerit, ignoranter, et non volens facit: et in novissimo manifestat malitiam suam.
{14:7} And if he does good, he does it ignorantly and unwillingly. And in the very end, he realizes his own malice.

{14:8} Nequam est oculus lividi, et avertens faciem suam, et despiciens animam suam.
{14:8} The eye of the spiteful man is wicked, and he averts his face and despises his own soul.

{14:9} Insatiabilis oculus cupidi in parte iniquitatis: non satiabitur donec consumat arefaciens animam suam.
{14:9} The eye of the greedy man is insatiable in his portion of iniquity. He will not be satisfied until he has consumed his own soul, withering it away.

{14:10} Oculus malus ad mala: et non saturabitur pane, sed indigens et in tristitia erit super mensam suam.
{14:10} An evil eye is directed at evil things. And he will not be satisfied by bread; instead, he will be needy and grieving at his own table.

{14:11} Fili si habes, benefac tecum, et Deo dignas oblationes offer.
{14:11} Son, if you have anything, do good to yourself, and offer worthy oblations to God.

{14:12} Memor esto quoniam mors non tardat, et testamentum inferorum quia demonstratum est tibi: testamentum enim huius mundi morte morietur.
{14:12} Remember that death has not been delayed, and that the covenant of the grave has been revealed to you. For the covenant of this world will pass away in death.

~ From the context, ‘inferorum’ does not refer to Hell, but to dying and the grave. The word ‘inferorum’ has a broader meaning, sometimes referring to Hell itself, sometimes to death under adverse circumstances, and some times merely to death or the grave.

{14:13} Ante mortem benefac amico tuo, et secundum vires tuas exporrigens da pauperi.
{14:13} Do good to your friend before you die. And according to your ability, extend your hand and give to the poor.

{14:14} Non defrauderis a die bono, et particula boni doni non te prætereat.
{14:14} Do not cheat yourself out of a good day, and do not let the smallest good gift pass you by.

{14:15} Nonne aliis relinques dolores et labores tuos in divisione sortis?
{14:15} Should you not leave it to others to divide your sorrows and labors by lot?

{14:16} Da, et accipe, et iustifica animam tuam.
{14:16} Give, and receive, and justify your soul.

{14:17} Ante obitum tuum operare iustitiam: quoniam non est apud inferos invenire cibum.
{14:17} Before your passing, accomplish justice. For in death, there is no food to be found.

{14:18} Omnis caro sicut fœnum veterascet, et sicut folium fructificans in arbore viridi.
{14:18} All flesh grows old like the grass, and like the foliage that springs forth from a green tree.

{14:19} Alia generantur, et alia deiiciuntur: sic generatio carnis et sanguinis, alia finitur, et alia nascitur.
{14:19} Some spring up, and others fall away. Such is the generation of flesh and blood. One is finished, and another is born.

{14:20} Omne opus corruptibile in fine deficiet: et qui illud operatur, ibit cum illo.
{14:20} Every corruptible work will fail in the end. And its worker will go with it.

{14:21} Et omne opus electum iustificabitur: et qui operatur illud, honorabitur in illo.
{14:21} But every excellent work will be justified. And whoever worked it will be honored by it.

{14:22} Beatus vir, qui in sapientia morabitur, et qui in iustitia sua meditabitur, et in sensu cogitabit circumspectionem Dei.
{14:22} Blessed is the man who will abide in wisdom, and who will meditate on her righteousness, and who, in his mind, will consider the circumspection of God.

{14:23} Qui excogitat vias illius in corde suo, et in absconditis suis intelligens, vadens post illam quasi investigator, et in viis illius consistens:
{14:23} He considers her ways in his heart, and he finds understanding in her secrets. He goes after her like an investigator, and he is constant in her ways.

{14:24} qui respicit per fenestras illius, et in ianuis illius audiens:
{14:24} He gazes through her windows, and he listens at her door.

{14:25} qui requiescit iuxta domum illius, et in parietibus illius figens palum statuet casulam suam ad manus illius, et requiescent in casula illius bona per ævum:
{14:25} He rests next to her house, and, fastening a peg in her walls, he sets up his cottage by her hands. And so, good things will find rest in his cottage as time passes.

{14:26} statuet filios suos sub tegmine illius, et sub ramis eius morabitur.
{14:26} He will station his sons under her covering, and he will abide under her branches.

{14:27} Protegetur sub tegmine illius a fervore, et in gloria eius requiescet.
{14:27} He will be protected by her covering from the heat, and he will rest in her glory.

[Sirach 15]
[Sirach 15]

{15:1} Qui timet Deum, faciet bona: et qui continens est iustitiæ, apprehendet illam,
{15:1} Whoever fears God will do good. And whoever holds to justice will obtain it.

{15:2} et obviabit illi quasi mater honorificata, et quasi mulier a virginitate suscipiet illum.
{15:2} And like an honorable mother, she will meet him, and like a virgin bride, she will receive him.

{15:3} Cibabit illum pane vitæ et intellectus, et aqua sapientiæ salutaris potabit illum: et firmabitur in illo, et non flectetur:
{15:3} She will feed him with the bread of life and understanding. And she will give him to drink from the water of salvific wisdom. And she will be confirmed in him, and he will not waver.

{15:4} et continebit illum, et non confundetur: et exaltabit illum apud proximos suos,
{15:4} And she will hold to him, and he will not be confounded. And she will exalt him, along with those closest to him.

{15:5} et in medio Ecclesiæ aperiet os eius, et adimplebit illum spiritu sapientiæ et intellectus, et stola gloriæ vestiet illum.
{15:5} And in the midst of the Church, she will open his mouth, and she will fill him with the spirit of wisdom and understanding, and she will clothe him with a robe of glory.

{15:6} Iucunditatem et exultationem thesaurizabit super illum, et nomine æterno hereditabit illum.
{15:6} She will store up in him a treasure of rejoicing and exultation, and she will cause him to inherit an everlasting name.

{15:7} Homines stulti non apprehendent illam, et homines sensati obviabunt illi, homines stulti non videbunt eam: longe enim abest a superbia et dolo.
{15:7} But foolish men will not take hold of her. And though understanding men will meet her, foolish men will not catch sight of her. For she is far from arrogance and deceit.

{15:8} Viri mendaces non erunt illius memores: et viri veraces invenientur in illa, et successum habebunt usque ad inspectionem Dei.
{15:8} Lying men will be wary of her. But men who speak the truth will be found with her, and they will have success, even when examined by God.

{15:9} Non est speciosa laus in ore peccatoris:
{15:9} Praise is not beautiful in the mouth of a sinner.

{15:10} quoniam a Deo profecta est sapientia. Sapientiæ enim Dei astabit laus, et in ore fideli abundabit, et Dominator dabit eam illi.
{15:10} For wisdom was sent from God. And praise will stand before the wisdom of God, and praise will abound in the mouths of the faithful, and the sovereign Lord will give praise to wisdom.

{15:11} Non dixeris: Per Deum abest: quæ enim odit ne feceris.
{15:11} You should not say: “It is because of God that wisdom is absent.” For you should not do what he detests.

{15:12} Non dicas: Ille me implanavit: non enim necessarii sunt ei homines impii.
{15:12} You should not say: “He has led me astray.” For the impious are of no use to him.

{15:13} Omne execramentum erroris odit Dominus, et non erit amabile timentibus eum.
{15:13} The Lord hates all abominable error, and those who fear him will not love such things.

{15:14} Deus ab initio constituit hominem, et reliquit illum in manu consilii sui.
{15:14} God established man from the beginning, and he left him in the hand of his own counsel.

{15:15} Adiecit mandata et præcepta sua:
{15:15} He added his commandments and precepts.

{15:16} si volueris mandata servare, conservabunt te, et in perpetuum fidem placitam facere.
{15:16} If you choose to keep the commandments, and if, having chosen them, you fulfill them with perpetual fidelity, they will preserve you.

{15:17} Apposuit tibi aquam et ignem: ad quod volueris, porrige manum tuam.
{15:17} He has set water and fire before you. Extend your hand to whichever one you would choose.

{15:18} Ante hominem vita et mors, bonum et malum: quod placuerit ei, dabitur illi:
{15:18} Before man is life and death, good and evil. Whichever one he chooses will be given to him.

{15:19} quoniam multa sapientia Dei, et fortis in potentia, videns omnes sine intermissione.
{15:19} For the wisdom of God is manifold. And he is strong in power, seeing all things without ceasing.

{15:20} Oculi Domini ad timentes eum, et ipse agnoscit omnem operam hominis.
{15:20} The eyes of the Lord are upon those who fear him, and he knows each one of the works of man.

{15:21} Nemini mandavit impie agere, et nemini dedit spatium peccandi:
{15:21} He has commanded no one to act impiously, and he has given no one permission to sin.

{15:22} non enim concupiscit multitudinem filiorum infidelium et inutilium.
{15:22} For he does not desire a multitude of unfaithful and useless sons.

[Sirach 16]
[Sirach 16]

{16:1} Ne iucunderis in filiis impiis, si multiplicentur: nec oblecteris super ipsos, si non est timor Dei in illis.
{16:1} You should not rejoice in impious children, if they are successful; nor should you take delight in them, if the fear of God is not in them.

{16:2} Non credas vitæ illorum, et ne respexeris in labores eorum.
{16:2} You should not approve of their life, nor should you look with favor on their labors.

{16:3} Melior est enim unus timens Deum, quam mille filii impii:
{16:3} For one child who fears God is better than one thousand impious children.

{16:4} Et utile est mori sine filiis quam relinquere filios impios.
{16:4} And it is better to die without children, than to leave behind impious children.

{16:5} Ab uno sensato inhabitabitur patria, tribus impiorum deseretur.
{16:5} By means of one person with understanding, a country will be inhabited. The tribe of the impious will become desolate.

{16:6} Multa talia vidit oculis meus, et fortiora horum audivit auris mea.
{16:6} Many such things my eyes have seen, and greater things than these my ear has heard.

{16:7} In synagoga peccantium exardebit ignis, et in gente incredibili exardescet ira.
{16:7} In the synagogue of sinners, a fire will blaze forth; and amid an unbelieving people, wrath will flare up.

~ This verse is a figure of the Antichrist, who will obtain support from sinful Jews, and of the false prophetess, who will obtain support from unbelieving Christians.

{16:8} Non exoraverunt pro peccatis suis antiqui gigantes, qui destructi sunt confidentes suæ virtuti:
{16:8} The giants of antiquity did not obtain pardon for their sins; they were destroyed by trusting in their own abilities.

{16:9} et non pepercit peregrinationi Lot, et execratus est eos præ superbia verbi illorum.
{16:9} And he did not spare the place of Lot’s sojourn, and he abhorred them because of the arrogance of their words.

{16:10} Non misertus est illis, gentem totam perdens, et extollentem se in peccatis suis.
{16:10} He did not take pity on them, destroying an entire people, who even extolled themselves concerning their sins.

{16:11} Et sicut sexcenta millia peditum, qui congregati sunt in duritia cordis sui: et si unus fuisset cervicatus, mirum si fuisset immunis.
{16:11} And this was so with six hundred thousand men, who were gathered together in the hardness of their hearts. And if even a single obstinate person had escaped unpunished, it would be a wonder.

{16:12} Misericordia enim et ira est cum illo. Potens exoratio, et effundens iram:
{16:12} For mercy and wrath are with him. He is powerful in forgiveness, and he pours forth wrath.

{16:13} secundum misericordiam suam, sic correptio illius homines secundum opera sua iudicat.
{16:13} As is his mercy, so also is his correction; he judges a man according to his works.

{16:14} Non effugiet in rapina peccator, et non retardabit sufferentia misericordiam facientis.
{16:14} The sinner, in his violations, will not escape; but the patience of the One who shows mercy will not be diminished.

{16:15} Omnis misericordia faciet locum unicuique secundum meritum operum suorum, et secundum intellectum peregrinationis ipsius.
{16:15} Every mercy will make a place for each man, according to the merit of his works, and according to the understanding of his sojourn.

{16:16} Non dicas: A Deo abscondar, et ex summo quis mei memorabitur?
{16:16} You should not say: “I am hidden from God,” or, “Who, from on high, will take note of me?”

{16:17} In populo magno non agnoscar: quæ est enim anima mea in tam immensa creatura?
{16:17} or, “Among a great number of people, I will not be noticed. For what is my soul amid such an immense creation?”

{16:18} Ecce cælum, et cæli cælorum, abyssus, et universa terra, et quæ in eis sunt, in conspectu illius commovebuntur;
{16:18} Behold: the heavens, and the heaven of the heavens, the abyss, and the entire earth, and the things that are within these, will be shaken by his gaze,

{16:19} montes simul, et colles, et fundamenta terræ: cum conspexerit illa Deus, tremore concutientur.
{16:19} together with mountains and hills, and the foundations of the earth. When God casts his gaze upon them, they will be struck with trembling.

{16:20} Et in omnibus his insensatum est cor: et omne cor intelligitur ab illo:
{16:20} And concerning all these things, the heart is without understanding; but every heart is understood by him.

{16:21} Et vias illius quis intelligit, et procellam, quam nec oculus videbit hominis?
{16:21} And who will understand his ways, or the tempest, which no eye of man will see?

{16:22} Nam plurima illius opera sunt in absconsis: sed opera iustitiæ eius quis enunciabit? Aut quis sustinebit? Longe enim est testamentum a quibusdam, et interrogatio omnium in consummatione est.
{16:22} For many of his works are concealed. But who will announce the works of his justice? Or who will endure them? For the testament is far from some persons, and the examination of each thing is in its end.

{16:23} Qui minoratur corde, cogitat inania: et vir imprudens, et errans cogitat stulta.
{16:23} Whoever diminishes the heart, thinks empty thoughts. For the imprudent and erring man thinks up foolishness.

{16:24} Audi me fili, et disce disciplinam sensus, et in verbis meis attende in corde tuo,
{16:24} Listen to me, son, and learn the discipline of understanding, and attend to my words in your heart.

{16:25} et dicam in æquitate disciplinam, et scrutabor enarrare sapientiam: et in verbis meis attende in corde tuo, et dico in æquitate spiritus virtutes, quas posuit Deus in opera sua ab initio, et in veritate enuncio scientiam eius.
{16:25} And I will speak with equity about discipline, and I will strive to announce wisdom. So attend to my words in your heart, and I will speak with equity of spirit, about the virtues that God has set within his works from the beginning, and I will announce his knowledge in truth.

{16:26} In iudicio Dei opera eius ab initio, et ab institutione ipsorum distinxit partes illorum, et initia eorum in gentibus suis.
{16:26} With the judgment of God, his works have been done from the beginning; and from their institution, he himself distinguished their parts and set their beginnings, in their kinds.

{16:27} Ornavit in æternum opera illorum, nec esurierunt, nec laboraverunt, et non destiterunt ab operibus suis.
{16:27} He has beautified their works unto eternity. They have neither hungered, nor labored, and they have not ceased from their works.

{16:28} Unusquisque proximum sibi non angustiabit in æternum.
{16:28} Neither will any one of them cause anguish to his neighbor, forever.

{16:29} Non sis incredibilis verbo illius.
{16:29} You should not be incredulous at his word.

{16:30} Post hæc Deus in terram respexit, et implevit illam bonis suis.
{16:30} Afterward, God looked with favor upon the earth, and he filled it with his goodness.

{16:31} Anima omnis vitalis denunciavit ante faciem ipsius, et in ipsam iterum reversio illorum.
{16:31} The soul of every living thing brought word from before his face, and their return again is to him.