The Sacred Bible:  The Book of Proverbs

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[Proverbia 1]
[Proverbs 1]

{1:1} Parabolæ Salomonis, filii David, regis Israel.
{1:1} The parables of Solomon, son of David, king of Israel,

{1:2} Ad sciendam sapientiam, et disciplinam:
{1:2} in order to know wisdom and discipline,

{1:3} ad intelligenda verba prudentiæ: et suscipiendam eruditionem doctrinæ, iustitiam, et iudicium, et æquitatem:
{1:3} to understand words of prudence, and to accept the instruction of doctrine, justice and judgment, and equity,

{1:4} ut detur parvulis astutia, adolescenti scientia, et intellectus.
{1:4} so as to give discernment to little ones, knowledge and understanding to adolescents.

{1:5} Audiens, sapiens sapientior erit: et intelligens gubernacula possidebit.
{1:5} By listening, the wise shall become wiser and the intelligent shall possess governments.

~ The word ‘gubernacula’ could also more generally refer to ‘positions of leadership.’ Note how sapiens and intelligens are used as nouns, but audiens is used as a participle; this is discerned from the context.

{1:6} Animadvertet parabolam, et interpretationem, verba sapientum, et ænigmata eorum.
{1:6} He shall turn his soul to a parable and to its interpretation, to the words of the wise and their enigmas.

{1:7} Timor Domini principium sapientiæ. Sapientiam, atque doctrinam stulti despiciunt.
{1:7} The fear of the Lord is the beginning of wisdom. The foolish despise wisdom as well as doctrine.

~ The word ‘foolish’ is a better translation than ‘fools’ because ‘foolish’ describes a person by their behavior, which may change.

{1:8} Audi, fili mi, disciplinam patris tui, et ne dimittas legem matris tuæ:
{1:8} Listen, my son, to the discipline of your father, and forsake not the law of your mother,

{1:9} ut addatur gratia capiti tuo, et torques collo tuo.
{1:9} so that grace may be added to your head and a collar to your neck.

~ A ‘torques’ can refer to a necklace of twisted metal, but it can also refer to non-metal adornment around the neck. In this translation, using a Christological and specifically Roman Catholic meaning, the text is taken as referring to the collar of a priest.

{1:10} Fili mi, si te lactaverint peccatores, ne acquiescas eis.
{1:10} My son, if sinners should entice you, do not consent to them.

{1:11} Si dixerint: Veni nobiscum, insidiemur sanguini, abscondamus tendiculas contra insontem frustra:
{1:11} If they should say: “Come with us. We will lie in wait for blood. We will lay traps against the innocent, without cause.

{1:12} deglutiamus eum sicut infernus viventem, et integrum quasi descendentem in lacum.
{1:12} Let us swallow him alive, like Hell, and whole, like one descending into the pit.

{1:13} Omnem pretiosam substantiam reperiemus, implebimus domos nostras spoliis.
{1:13} We will discover every precious substance. We will fill our houses with spoils.

{1:14} Sortem mitte nobiscum, marsupium unum sit omnium nostrum.
{1:14} Cast your lot with us. One purse will be for us all.”

{1:15} Fili mi, ne ambules cum eis, prohibe pedem tuum a semitis eorum.
{1:15} My son, do not walk with them. Preclude your feet from their paths.

~ Why are these parables addressed to ‘my son,’ i.e. to a man, or to men in general? First, it is Solomon speaking to David, which in essence is itself a parable of a wise father speaking to his son. Second, in a special way, God is using this book to speak to priests. Third, it foreshadows the wisdom of the Son of God, Jesus Christ. Fourth, we are all (men, women, and children) called to be like the Son of God. And there may be other reasons.

{1:16} Pedes enim illorum ad malum currunt, et festinant ut effundant sanguinem.
{1:16} For their feet rush to evil, and they hurry to shed blood.

{1:17} Frustra autem iacitur rete ante oculos pennatorum.
{1:17} But a net is thrown in vain before the eyes of those who have wings.

{1:18} Ipsi quoque contra sanguinem suum insidiantur, et moliuntur fraudes contra animas suas.
{1:18} Likewise, they lie in ambush against their own blood, and they undertake deceits against their own souls.

{1:19} Sic semitæ omnis avari, animas possidentium rapiunt.
{1:19} Thus, the ways of all those who are greedy seize the souls of those who possess.

{1:20} Sapientia foris prædicat, in plateis dat vocem suam:
{1:20} Wisdom forewarns far and wide; she bestows her voice in the streets.

{1:21} in capite turbarum clamitat, in foribus portarum urbis profert verba sua, dicens:
{1:21} She cries out at the head of crowds; at the entrance of the gates of the city, she offers her words, saying:

{1:22} Usquequo parvuli diligitis infantiam, et stulti ea, quæ sibi sunt noxia, cupient, et imprudentes odibunt scientiam?
{1:22} “Little ones, how long will you choose to be childish, and how long will the foolish desire what is harmful to themselves, and how long will the imprudent hate knowledge?

{1:23} Convertimini ad correptionem meam: en proferam vobis spiritum meum, et ostendam vobis verba mea.
{1:23} Be converted by my correction. Lo, I will offer my spirit to you, and I will reveal my words to you.

{1:24} Quia vocavi, et renuistis: extendi manum meam, et non fuit qui aspiceret.
{1:24} For I called, and you refused. I extended my hand, and there was no one who watched.

{1:25} Despexistis omne consilium meum, et increpationes meas neglexistis.
{1:25} You have despised all my counsels, and you have neglected my rebukes.

{1:26} Ego quoque in interitu vestro ridebo, et subsannabo, cum vobis id, quod timebatis, advenerit.
{1:26} Similarly, I will ridicule you at your demise, and I will mock you, when that which you feared shall overcome you.

{1:27} Cum irruerit repentina calamitas, et interitus quasi tempestas ingruerit: quando venerit super vos tribulatio, et angustia:
{1:27} When sudden calamity rushes upon you, and your demise advances like a tempest, when tribulation and anguish overcome you,

{1:28} Tunc invocabunt me, et non exaudiam: mane consurgent, et non invenient me:
{1:28} then they will call to me, and I will not heed, they will arise in the morning, and not find me.

{1:29} eo quod exosam habuerint disciplinam, et timorem Domini non susceperint,
{1:29} For they held hatred for discipline, and they would not accept the fear of the Lord;

{1:30} nec acquieverint consilio meo, et detraxerint universæ correptioni meæ.
{1:30} they would not consent to my counsel, but they detracted from all of my corrections.

{1:31} Comedent igitur fructus viæ suæ, suisque consiliis saturabuntur.
{1:31} Therefore, they shall eat the fruit of their way, and they shall have their fill of their own counsels.

{1:32} Aversio parvulorum interficiet eos, et prosperitas stultorum perdet illos.
{1:32} The loathing of the little ones shall destroy them, and the prosperity of the foolish shall perish them.

{1:33} Qui autem me audierit, absque terrore requiescet, et abundantia perfruetur, timore malorum sublato.
{1:33} But whoever will listen to me shall rest without terror, and shall have full enjoyment of abundance, without fear of evils.”

[Proverbia 2]
[Proverbs 2]

{2:1} Fili mi, si susceperis sermones meos, et mandata mea absconderis penes te,
{2:1} My son, if you would accept my words, and conceal my commandments within you,

{2:2} ut audiat sapientiam auris tua: inclina cor tuum ad cognoscendam prudentiam.
{2:2} so that your ears may listen to wisdom, then bend your heart in order to know prudence.

{2:3} Si enim sapientiam invocaveris, et inclinaveris cor tuum prudentiæ:
{2:3} For if you would call upon wisdom and bend your heart to prudence,

{2:4} si quæsieris eam quasi pecuniam, et sicut thesauros effoderis illam:
{2:4} if you will seek her like money, and dig for her as if for treasure,

{2:5} tunc intelliges timorem Domini, et scientiam Dei invenies:
{2:5} then you will understand the fear of the Lord, and you will discover the knowledge of God.

{2:6} quia Dominus dat sapientiam: et ex ore eius prudentia, et scientia.
{2:6} For the Lord bestows wisdom, and out of his mouth, prudence and knowledge.

{2:7} Custodiet rectorum salutem, et proteget gradientes simpliciter,
{2:7} He will preserve the salvation of the righteous, and he will protect those who walk in simplicity:

{2:8} servans semitas iustitiæ, et vias sanctorum custodiens.
{2:8} serving the paths of justice, and guarding the ways of sanctity.

{2:9} Tunc intelliges iustitiam, et iudicium, et æquitatem, et omnem semitam bonam.
{2:9} Then you shall understand justice and judgment, and equity, and every good path.

{2:10} Si intraverit sapientia cor tuum, et scientia animæ tuæ placuerit:
{2:10} If wisdom is to enter into your heart, and if knowledge is to become pleasing to your soul,

{2:11} consilium custodiet te, et prudentia servabit te,
{2:11} then counsel must guard you, and prudence must serve you,

{2:12} ut eruaris a via mala, et ab homine, qui perversa loquitur:
{2:12} so that you may be rescued from the evil way, and from the man who speaks perversities,

{2:13} qui relinquunt iter rectum, et ambulant per vias tenebrosas:
{2:13} from those who leave the straight path to walk in dark ways,

{2:14} qui lætantur cum malefecerint, et exultant in rebus pessimis:
{2:14} who rejoice when they have done evil, and who exult in the most wicked things.

{2:15} quorum viæ perversæ sunt, et infames gressus eorum.
{2:15} Their ways are perverse, and their steps are infamous.

{2:16} Ut eruaris a muliere aliena, et ab extranea, quæ mollit sermones suos,
{2:16} So may you be rescued from the foreign woman, and from the outsider, who softens her speech,

~ The word ‘extranea’ is feminine here, but in English the feminine is discerned from the subsequent use of ‘her’.

{2:17} et relinquit Ducem pubertatis suæ,
{2:17} and who leaves behind the Guide of her youth,

{2:18} et pacti Dei sui oblita est. Inclinata est enim ad mortem domus eius, et ad inferos semitæ ipsius.
{2:18} and who has forgotten the covenant of her God. For her household inclines toward death, and her paths toward Hell.

{2:19} Omnes, qui ingrediuntur ad eam, non revertentur, nec apprehendent semitas vitæ.
{2:19} All those who enter to her will not return again, nor will they take hold of the paths of life.

{2:20} Ut ambules in via bona: et calles iustorum custodias.
{2:20} So may you walk in the good way, and keep to the difficult paths of the just.

~ The word ‘calles’ is difficult to render in English in just one word. It refers to a less traveled, uneven or difficult path, such as a mountain path, or a rocky or narrow path.

{2:21} Qui enim recti sunt, habitabunt in terra, et simplices permanebunt in ea.
{2:21} For those who are upright shall live upon the earth, and the simple shall continue upon it.

{2:22} Impii vero de terra perdentur: et qui inique agunt, auferentur ex ea.
{2:22} Yet truly, the impious shall perish from the earth, and those who act unjustly shall be taken away from it.

[Proverbia 3]
[Proverbs 3]

{3:1} Fili mi, ne obliviscaris legis meæ, et præcepta mea cor tuum custodiat.
{3:1} My son, do not forget my law, but let your heart guard my precepts.

{3:2} Longitudinem enim dierum, et annos vitæ, et pacem apponent tibi.
{3:2} For they shall set before you length of days, and years of life, and peace.

{3:3} Misericordia, et veritas te non deserant, circumda eas gutturi tuo, et describe in tabulis cordis tui:
{3:3} Let not mercy and truth abandon you: encircle them around your throat, and inscribe them on the tablets of your heart.

{3:4} et invenies gratiam, et disciplinam bonam coram Deo et hominibus.
{3:4} And so shall you discover grace and good discipline, in the sight of God and men.

{3:5} Habe fiduciam in Domino ex toto corde tuo, et ne innitaris prudentiæ tuæ.
{3:5} Have confidence in the Lord with all your heart, and do not depend upon your own prudence.

{3:6} In omnibus viis tuis cogita illum, et ipse diriget gressus tuos.
{3:6} In all your ways, consider him, and he himself will direct your steps.

{3:7} Ne sis sapiens apud temetipsum: time Deum, et recede a malo:
{3:7} Do not seem wise to yourself. Fear God, and withdraw from evil.

{3:8} sanitas quippe erit umbilico tuo, et irrigatio ossium tuorum.
{3:8} Certainly, it shall be health to your navel, and refreshment to your bones.

{3:9} Honora Dominum de tua substantia, et de primitiis omnium frugum tuarum da ei:
{3:9} Honor the Lord with your substance, and give to him from the first of all your fruits,

{3:10} et implebuntur horrea tua saturitate, et vino torcularia tua redundabunt.
{3:10} and then your storehouses will be filled with abundance, and your presses shall overflow with wine.

{3:11} Disciplinam Domini, fili mi, ne abiicias: nec deficias cum ab eo corriperis:
{3:11} My son, do not discard the discipline of the Lord, and do not fall away when you are corrected by him.

{3:12} quem enim diligit Dominus, corripit: et quasi pater in filio complacet sibi.
{3:12} For whomever the Lord loves, he corrects, and just as a father does with a son, he wins him over.

{3:13} Beatus homo, qui invenit sapientiam, et qui affluit prudentia:
{3:13} Blessed is the man who finds wisdom and who advances to prudence.

{3:14} melior est acquisitio eius negotiatione argenti, et auri primi et purissimi fructus eius:
{3:14} Her acquisition is better than trading in silver, and her fruit is better than the first and purest gold.

{3:15} pretiosior est cunctis opibus: et omnia, quæ desiderantur, huic non valent comparari.
{3:15} She is more precious than all riches, and all that can be desired cannot prevail in comparison to her.

{3:16} Longitudo dierum in dextera eius, et in sinistra illius divitiæ, et gloria.
{3:16} Length of days is at her right hand, and at her left hand is wealth and glory.

{3:17} Viæ eius viæ pulchræ, et omnes semitæ illius pacificæ.
{3:17} Her ways are beautiful ways, and all her paths are peaceful.

{3:18} Lignum vitæ est his, qui apprehenderint eam: et qui tenuerit eam, beatus.
{3:18} She is a tree of life to those who overtake her, and he who shall take hold of her is blessed.

{3:19} Dominus sapientia fundavit terram, stabilivit cælos prudentia.
{3:19} The Lord founded the earth on wisdom. He secured the heavens with prudence.

{3:20} Sapientia illius eruperunt abyssi, et nubes rore concrescunt.
{3:20} By his wisdom, the abyss erupted and the clouds increased with dew.

{3:21} Fili mi, ne effluant hæc ab oculis tuis: Custodi legem atque consilium:
{3:21} My son, let not these things move away from your eyes. Preserve law as well as counsel.

{3:22} et erit vita animæ tuæ, et gratia faucibus tuis.
{3:22} And so shall there be life in your soul and grace in your voice.

{3:23} Tunc ambulabis fiducialiter in via tua, et pes tuus non impinget:
{3:23} Then you shall walk confidently in your way, and your feet will not stumble.

{3:24} si dormieris, non timebis: quiesces, et suavis erit somnus tuus.
{3:24} When you slumber, you shall not fear. When you rest, your sleep also will be sweet.

{3:25} Ne paveas repentino terrore, et irruentes tibi potentias impiorum.
{3:25} Do not fear unexpected terror, nor the power of the impious falling upon you.

{3:26} Dominus enim erit in latere tuo, et custodiet pedem tuum ne capiaris.
{3:26} For the Lord will be at your side, and he will guard your feet, so that you may not be seized.

{3:27} Noli prohibere benefacere eum, qui potest: si vales, et ipse benefac:
{3:27} Do not prevent him who is able from doing good. When you are able, do good yourself too.

{3:28} Ne dicas amico tuo: Vade, et revertere: cras dabo tibi: cum statim possis dare.
{3:28} Do not say to your friend: “Go away, and then return. Tomorrow I will give to you.” When you are able to do so, give in the present.

{3:29} Ne moliaris amico tuo malum, cum ille in te habeat fiduciam.
{3:29} Do not undertake evil against your friend, even though he has trust in you.

{3:30} Ne contendas adversus hominem frustra, cum ipse tibi nihil mali fecerit.
{3:30} Do not contend against a man without cause, even though he has done no evil to you.

{3:31} Ne æmuleris hominem iniustum, nec imiteris vias eius:
{3:31} Do not rival an unjust man, and do not imitate his ways.

~ Or, ‘Do not compete with an unjust man,’ or, ‘Do not rival an unjust man.’

{3:32} quia abominatio Domini est omnis illusor, et cum simplicibus sermocinatio eius.
{3:32} For everyone who ridicules is an abomination to the Lord, and his communication is for the simple.

{3:33} Egestas a Domino in domo impii: habitacula autem iustorum benedicentur.
{3:33} Destitution in the house of the impious is from the Lord. But the habitations of the just shall be blessed.

{3:34} Ipse deludet illusores, et mansuetis dabit gratiam.
{3:34} He will ridicule those who ridicule, but he will bestow grace upon the mild.

{3:35} Gloriam sapientes possidebunt: stultorum exaltatio, ignominia.
{3:35} The wise will possess glory. The exaltation of the foolish is disgraceful.

[Proverbia 4]
[Proverbs 4]

{4:1} Audite filii disciplinam patris, et attendite ut sciatis prudentiam.
{4:1} Listen, sons, to the discipline of a father, and pay attention, so that you may know prudence.

{4:2} Donum bonum tribuam vobis, legem meam ne derelinquatis.
{4:2} I will bestow upon you a good gift. Do not relinquish my law.

{4:3} Nam et ego filius fui patris mei, tenellus, et unigenitus coram matre mea:
{4:3} For I, too, was the son of my father, tender and an only son in the sight of my mother.

{4:4} et docebat me, atque dicebat: Suscipiat verba mea cor tuum, custodi præcepta mea, et vives.
{4:4} And he taught me, and he also said: “Let your heart accept my words. Keep my precepts, and you shall live.

{4:5} Posside sapientiam, posside prudentiam: ne obliviscaris, neque declines a verbis oris mei.
{4:5} Obtain wisdom, obtain prudence. May you neither forget, nor turn away from, the words of my mouth.

{4:6} Ne dimittas eam, et custodiet te: dilige eam, et conservabit te.
{4:6} Do not send her away, and she will guard you. Love her, and she will preserve you.

{4:7} Principium sapientiæ, posside sapientiam, et in omni possessione tua acquire prudentiam.
{4:7} The beginning of wisdom is to obtain wisdom, and, with all that you possess, to acquire prudence.

{4:8} Arripe illam, et exaltabit te: glorificaberis ab ea, cum eam fueris amplexatus.
{4:8} Grasp her, and she will exalt you. You will be glorified by her, when you have embraced her.

{4:9} Dabit capiti tuo augmenta gratiarum, et corona inclyta proteget te.
{4:9} She will bestow upon your head an increase in graces, and she will protect you with a noble crown.

{4:10} Audi fili mi, et suscipe verba mea, ut multiplicentur tibi anni vitæ.
{4:10} Listen, my son, and accept my words, so that years of life may be multiplied for you.

{4:11} Viam sapientiæ monstrabo tibi, ducam te per semitas æquitatis:
{4:11} I will demonstrate to you the way of wisdom. I will lead you along the paths of equity.

{4:12} quas cum ingressus fueris, non arctabuntur gressus tui, et currens non habebis offendiculum.
{4:12} When you have entered by these, your steps will not be constrained, and when running, you will have no obstacle.

{4:13} Tene disciplinam, ne dimittas eam: custodi illam, quia ipsa est vita tua.
{4:13} Take hold of discipline. Do not dismiss it. Guard it, for it is your life.

{4:14} Ne delecteris in semitis impiorum, nec tibi placeat malorum via.
{4:14} Do not delight in the paths of the impious, nor permit the way of evil-doers to please you.

{4:15} Fuge ab ea, nec transeas per illam: declina, et desere eam.
{4:15} Take flight from it. Do not pass close to it. Turn away and abandon it.

{4:16} Non enim dormiunt nisi malefecerint: et rapitur somnus ab eis nisi supplantaverint.
{4:16} For they do not sleep, unless they have done evil. And their sleep is quickly taken away from them, unless they have overthrown.

{4:17} Comedunt panem impietatis, et vinum iniquitatis bibunt.
{4:17} They eat the bread of impiety, and they drink the wine of iniquity.

{4:18} Iustorum autem semita quasi lux splendens, procedit et crescit usque ad perfectam diem.
{4:18} But the path of the just is like a shining light: it advances and increases, even to the day of completion.

{4:19} Via impiorum tenebrosa: nesciunt ubi corruant.
{4:19} The way of the impious is darkened. They do not know where they may fall.

{4:20} Fili mi, ausculta sermones meos, et ad eloquia mea inclina aurem tuam.
{4:20} My son, pay attention to my sermons, and incline your ear to my eloquent words.

{4:21} Ne recedant ab oculis tuis, custodi ea in medio cordis tui:
{4:21} Let them not recede from your eyes. Keep them in the midst of your heart.

{4:22} vita enim sunt invenientibus ea, et universæ carni sanitas.
{4:22} For they are life to those who find them and health to all that is flesh.

{4:23} Omni custodia serva cor tuum, quia ex ipso vita procedit.
{4:23} Preserve your heart with all watchfulness, for life proceeds from this.

{4:24} Remove a te os pravum, et detrahentia labia sint procul a te.
{4:24} Remove from yourself a corrupt mouth, and let detracting lips be far from you.

{4:25} Oculi tui recta videant, et palpebræ tuæ præcedant gressus tuos.
{4:25} Let your eyes look straight ahead, and let your eyelids precede your steps.

{4:26} Dirige semitam pedibus tuis, et omnes viæ tuæ stabilientur.
{4:26} Direct the path of your feet, and all your ways shall be secure.

{4:27} Ne declines ad dexteram, neque ad sinistram: averte pedem tuum a malo. Vias enim, quæ a dextris sunt, novit Dominus: perversæ vero sunt quæ a sinistris sunt. Ipse autem rectos faciet cursus tuos, itinera autem tua in pace producet.
{4:27} Turn aside, neither to the right, nor to the left; yet turn your foot away from evil. For the Lord knows the ways that are on the right, and truly, those that are on the left are perverse. But he himself will make your courses straight. Then your journey will advance in peace.

[Proverbia 5]
[Proverbs 5]

{5:1} Fili mi, attende ad sapientiam meam, et prudentiæ meæ inclina aurem tuam,
{5:1} My son, pay attention to my wisdom, and incline your ear to my prudence,

{5:2} ut custodias cogitationes, et disciplinam labia tua conservent. Ne attendas fallaciæ mulieris.
{5:2} so that you may guard your thinking, and so that your lips may preserve discipline. Do not pay attention to the deceit of a woman.

{5:3} Favus enim distillans labia meretricis, et nitidius oleo guttur eius.
{5:3} For the lips of a loose woman are like a dripping honeycomb, and her voice is smoother than oil.

~ The word ‘meretricis’ can mean prostitute, but it can also, more often, refer to a woman who behaves like a prostitute: either a kept woman with only one lover, or a promiscuous woman with many lovers. The translation as ‘loose woman’ is a better fit for the meaning of the text. As is clear from the previous verse, this passage is not merely warning against prostitution, but against loose living.

{5:4} Novissima autem illius amara quasi absinthium, et acuta quasi gladius biceps.
{5:4} But in the end, she is as bitter as wormwood, and as sharp as a two-edged sword.

{5:5} Pedes eius descendunt in mortem, et ad inferos gressus illius penetrant.
{5:5} Her feet descend into death, and her steps reach even to Hell.

{5:6} Per semitam vitæ non ambulant, vagi sunt gressus eius, et investigabiles.
{5:6} They do not walk along the path of life; her steps are wandering and untraceable.

{5:7} Nunc ergo fili mi audi me, et ne recedas a verbis oris mei.
{5:7} Therefore, my son, listen to me now, and do not withdraw from the words of my mouth.

{5:8} Longe fac ab ea viam tuam, et ne appropinques foribus domus eius.
{5:8} Make your way at a distance from her, and do not approach the doors of her house.

{5:9} Ne des alienis honorem tuum, et annos tuos crudeli.
{5:9} Do not give your honor to foreigners, and your years to the cruel.

{5:10} Ne forte implentur extranei viribus tuis, et labores tui sint in domo aliena,
{5:10} Otherwise, outsiders may be filled with your strength, and your labors may be in a foreign house,

{5:11} et gemas in novissimis, quando consumseris carnes tuas et corpus tuum, et dicas:
{5:11} and you may mourn in the end, when you will have consumed your flesh and your body. And so you may say:

{5:12} Cur detestatus sum disciplinam, et increpationibus non acquievit cor meum,
{5:12} “Why have I detested discipline, and why has my heart not been quieted by correction?

{5:13} nec audivi vocem docentium me, et magistris non inclinavi aurem meam?
{5:13} And why have I not listened to the voice of those who guided me? And why has my ear not inclined to my teachers?

{5:14} Pene fui in omni malo, in medio ecclesiæ et synagogæ.
{5:14} I have almost been with all evil in the midst of the church and of the assembly.”

{5:15} Bibe aquam de cisterna tua, et fluenta putei tui:
{5:15} Drink water from your own cistern and from the springs of your own well.

{5:16} Deriventur fontes tui foras, et in plateis aquas tuas divide.
{5:16} Let your fountains be diverted far and wide, and divide your waters in the streets.

~ This verse seems to contradict the previous and subsequent verses. The original Douay-Rheims version has a note that relates water to doctrine. My understanding of that note: distribute good doctrine far and wide among men of sincere intention, but not to those who make themselves to be foreigners to the truth.

~ The previous verse (5:15) refers to drinking water from ones own well. This can refer to doctrine, as verses 12 to 14 indicate. This can also refer to chastity and marriage, as the subsequent verses indicate. However, verse 5:16 cannot be taken to refer to sexuality, but only to doctrine. It often happens, as Scripture weaves together comments on a variety of related subjects, that some verses are to be understood more narrowly, and others more broadly.

{5:17} Habeto eas solus, nec sint alieni participes tui.
{5:17} Hold them for yourself alone, and do not let strangers be partakers with you.

~ When applied to doctrine, this verse and the previous one can be understood in a number of ways. Concerning doctrine, one can distribute it far and wide, sharing it in the streets. Or one can keep it to oneself, so that only you and God know your thoughts about the Faith. But in either case, one cannot ‘let strangers be partakers’ casting the pearls of true doctrine before those swine who ridicule and despise the truth.

~ It is not so unusual to have two consecutive verses that seem to contradict one another. This technique of writing causes the reader to think about the correct meaning of each verse. This is also seen later in Proverbs when the topic is responding to the foolish according to their folly.

{5:18} Sit vena tua benedicta, et lætare cum muliere adolescentiæ tuæ:
{5:18} Let your spring be blessed, and rejoice with the wife of your youth:

~ So then, rejoice in true doctrine with your beloved wife. Share the Faith with her. But also, this verse refers in a figurative manner to marital relations.

{5:19} cerva charissima, et gratissimus hinnulus. Ubera eius inebrient te in omni tempore, in amore eius delectare iugiter.
{5:19} a beloved doe and most pleasing fawn. Let her breasts inebriate you at all times. Be delighted continually by her love.

{5:20} Quare seduceris fili mi ab aliena, et foveris in sinu alterius?
{5:20} Why are you seduced, my son, by a strange woman, and why are you kept warm by the bosom of another?

{5:21} Respicit Dominus vias hominis, et omnes gressus eius considerat.
{5:21} The Lord beholds the ways of man, and he considers all his steps.

{5:22} Iniquitates suas capiunt impium, et funibus peccatorum suorum constringitur.
{5:22} His own iniquities take hold of the impious, and he is bound by the cords of his own sins.

{5:23} Ipse morietur, quia non habuit disciplinam, et in multitudine stultitiæ suæ decipietur.
{5:23} He shall die, for he has not held to discipline. And by the multitude of his foolishness, he shall be deceived.

[Proverbia 6]
[Proverbs 6]

{6:1} Fili mi, si spoponderis pro amico tuo, defixisti apud extraneum manum tuam,
{6:1} My son, if you have taken a pledge on behalf of your friend, then you have bound your hand to an outsider,

{6:2} illaqueatus es verbis oris tui, et captus propriis sermonibus.
{6:2} then you are ensnared by the words of your own mouth, and taken captive by your own words.

{6:3} Fac ergo quod dico fili mi, et temetipsum libera: quia incidisti in manum proximi tui. Discurre, festina, suscita amicum tuum:
{6:3} Therefore, my son, do what I say, and free yourself, for you have fallen into the hand of your neighbor. Run, hurry, awaken your friend.

{6:4} ne dederis somnum oculis tuis, nec dormitent palpebræ tuæ.
{6:4} Do not grant sleep to your eyes, nor let your eyelids slumber.

{6:5} Eruere quasi damula de manu, et quasi avis de manu aucupis.
{6:5} Rescue yourself like a gazelle from the hand, and like a bird from the hand of the fowler.

{6:6} Vade ad formicam o piger, et considera vias eius, et disce sapientiam:
{6:6} Go to the ant, you lazy one, and consider her ways, and so learn wisdom.

{6:7} quæ cum non habeat ducem, nec præceptorem, nec principem,
{6:7} For though she has no ruler, nor instructor, nor leader,

{6:8} parat in æstate cibum sibi, et congregat in messe quod comedat.
{6:8} she provides meals for herself in the summer, and she gathers at the harvest what she may eat.

{6:9} Usquequo piger dormies? quando consurges e somno tuo?
{6:9} How long will you slumber, you lazy one? When will you rise up from your sleep?

{6:10} Paululum dormies, paululum dormitabis, paululum conseres manus ut dormias:
{6:10} You will sleep a little, you will slumber a little, you will fold your hands a little to sleep,

{6:11} et veniet tibi quasi viator, egestas, et pauperies quasi vir armatus. Si vero impiger fueris, veniet ut fons messis tua, et egestas longe fugiet a te.
{6:11} and then destitution will meet with you, like a traveler, and poverty, like an armed man. Yet truly, if you would be diligent, then your harvest will arrive like a fountain, and destitution will flee far from you.

{6:12} Homo apostata, vir inutilis, graditur ore perverso,
{6:12} An apostate man, a harmful man, walks with a perverse mouth;

~ One meaning of this passage is to refer to the Antichrist. The word ‘inutilis’ can mean ‘useless,’ but in the context of apostasy and perverse words, it must have its alternate meaning, which is ‘harmful.’

{6:13} annuit oculis, terit pede, digito loquitur,
{6:13} he winks with the eyes, touches with the foot, speaks with the finger.

{6:14} pravo corde machinatur malum, et omni tempore iurgia seminat.
{6:14} With a depraved heart he devises evil, and at all times he sows conflict.

{6:15} Huic extemplo veniet perditio sua, et subito conteretur, nec habebit ultra medicinam.
{6:15} To this one, his perdition will arrive promptly, and he shall be crushed suddenly: he will no longer have any remedy.

{6:16} Sex sunt, quæ odit Dominus, et septimum detestatur anima eius:
{6:16} Six things there are that the Lord hates, and the seventh, his soul detests:

~ Again, this refers, in one level of meaning to the Antichrist. He will have a reign of six years, plus part of a seventh year. The six things are the six full years of his reign, and the seventh is the most detestable time of his reign (when he attempts to make a false ascension to the heavens). The number 616 refers to the Antichrist’s name: six letters in his first name, six letters in this last name, with his middle initial in-between.

{6:17} Oculos sublimes, linguam mendacem, manus effundentes innoxium sanguinem,
{6:17} haughty eyes, a lying tongue, hands that shed innocent blood,

{6:18} cor machinans cogitationes pessimas, pedes veloces ad currendum in malum,
{6:18} a heart that devises the most wicked thoughts, feet running swiftly unto evil,

{6:19} proferentem mendacia testem fallacem, et eum, qui seminat inter fratres discordias.
{6:19} a deceitful witness bringing forth lies, and he who sows discord among brothers.

~ These three verses (6:17-19) are a description of the Antichrist: he tries to sow discord among the brethren of the Church; he bears false witness against the true Christ.

{6:20} Conserva fili mi præcepta patris tui, et ne dimittas legem matris tuæ.
{6:20} My son, preserve the precepts of your father, and do not dismiss the law of your mother.

{6:21} Liga ea in corde tuo iugiter, et circumda gutturi tuo.
{6:21} Bind them to your heart unceasingly, and encircle them around your throat.

{6:22} Cum ambulaveris, gradiantur tecum: cum dormieris, custodiant te, et evigilans loquere cum eis.
{6:22} When you walk, let them keep step with you. When you sleep, let them guard you. And when you keep watch, speak with them.

{6:23} Quia mandatum lucerna est, et lex lux, et via vitæ increpatio disciplinæ:
{6:23} For commandment is a lamp, and law is a light, and the reproofs of discipline are the way of life.

{6:24} ut custodiant te a muliere mala, et a blanda lingua extraneæ.
{6:24} So may they guard you from an evil woman, and from the flattering tongue of the outsider.

~ The negative things that are said in the Book of Proverbs about an evil woman or a loose (or kept) woman, can also be applied to the false prophet, who is a associated with the Antichrist and who will be a female antipope.

{6:25} Non concupiscat pulchritudinem eius cor tuum, nec capiaris nutibus illius:
{6:25} Let not your heart desire her beauty; do not be captivated by her winks.

{6:26} pretium enim scorti vix est unius panis: mulier autem viri pretiosam animam capit.
{6:26} For the price of a prostitute is only one loaf. Yet the woman seizes the precious soul of a man.

~ The loaf is the false Eucharist promoted by this female false prophet, especially when she becomes antipope. She tries to seize men’s souls with flattery. She is attractive looking, and claims to be chaste, but she a loose woman, worse than a prostitute.

{6:27} Numquid potest homo abscondere ignem in sinu suo, ut vestimenta illius non ardeant?
{6:27} Would a man be able to conceal fire in his bosom, so that his garments would not burn?

{6:28} aut ambulare super prunas, ut non comburantur plantæ eius?
{6:28} Or could he walk over burning coals, so that his feet would not be burned?

{6:29} sic qui ingreditur ad mulierem proximi sui, non erit mundus cum tetigerit eam.
{6:29} So also, he who enters to the wife of his neighbor shall not be clean when he touches her.

{6:30} Non grandis est culpa, cum quis furatus fuerit: furatur enim ut esurientem impleat animam:
{6:30} Not so great is the fault when someone has stolen. For he steals so as to satisfy a hungry soul.

{6:31} deprehensus quoque reddet septuplum, et omnem substantiam domus suæ tradet.
{6:31} Also, if he is apprehended, he shall repay sevenfold and hand over all the substance of his house.

{6:32} Qui autem adulter est, propter cordis inopiam perdet animam suam:
{6:32} But whoever is an adulterer, because of the emptiness of his heart, will destroy his own soul.

{6:33} turpitudinem et ignominiam congregat sibi, et opprobrium illius non delebitur.
{6:33} He gathers shame and dishonor to himself, and his disgrace will not be wiped away.

{6:34} Quia zelus et furor viri non parcet in die vindictæ,
{6:34} For the jealousy and fury of the husband will not spare him on the day of vindication,

{6:35} nec acquiescet cuiusquam precibus, nec suscipiet pro redemptione dona plurima.
{6:35} nor will he agree to the pleadings of anyone, nor will he accept, as repayment, a multitude of gifts.

[Proverbia 7]
[Proverbs 7]

{7:1} Fili mi, custodi sermones meos, et præcepta mea reconde tibi.
{7:1} My son, guard my words and conceal my precepts within you.

{7:2} Fili, serva mandata mea, et vives: et legem meam quasi pupillam oculi tui:
{7:2} Son, preserve my commandments, and you shall live. And keep my law as the pupil of your eye.

{7:3} liga eam in digitis tuis, scribe illam in tabulis cordis tui.
{7:3} Bind it with your fingers; write it on the tablets of your heart.

{7:4} Dic sapientiæ, soror mea es: et prudentiam voca amicam tuam,
{7:4} Say to wisdom, “You are my sister,” and call prudence your friend.

{7:5} ut custodiant te a muliere extranea, et ab aliena, quæ verba sua dulcia facit.
{7:5} So may she guard you from the woman who is an outsider, and from the stranger who sweetens her words.

{7:6} De fenestra enim domus meæ per cancellos prospexi,
{7:6} For I gaze from the window of my house, through the lattice,

{7:7} et video parvulos: considero vecordem iuvenem,
{7:7} and I see little ones. I consider a frenzied youth,

{7:8} qui transit per plateam iuxta angulum, et prope viam domus illius, graditur
{7:8} who crosses the street at the corner and close to the way of that house.

{7:9} in obscuro, advesperascente die, in noctis tenebris, et caligine.
{7:9} He steps into shadows, as day becomes evening, into the darkness and gloom of the night.

{7:10} Et ecce occurrit illi mulier ornatu meretricio, præparata ad capiendas animas: garrula, et vaga,
{7:10} And behold, a woman meets him, dressed like a harlot, prepared to captivate souls: chattering and rambling,

{7:11} quietis impatiens, nec valens in domo consistere pedibus suis,
{7:11} unwilling to bear silence, unable to keep her feet at home,

{7:12} nunc foris, nunc in plateis, nunc iuxta angulos insidians.
{7:12} now outside, now in the streets, now lying in ambush near the corners.

{7:13} Apprehensumque deosculatur iuvenem, et procaci vultu blanditur, dicens:
{7:13} And overtaking the youth, she kisses him, and with a provocative face, she flatters him, saying:

{7:14} Victimas pro salute vovi, hodie reddidi vota mea.
{7:14} “I vowed sacrifices for well-being. Today I have repaid my vows.

{7:15} Idcirco egressa sum in occursum tuum, desiderans te videre, et reperi.
{7:15} Because of this, I have gone out to meet you, desiring to see you, and I have found you.

{7:16} Intexui funibus lectulum meum, stravi tapetibus pictis ex Ægypto.
{7:16} I have woven my bed with cords. I have strewn it with embroidered tapestries from Egypt.

{7:17} Aspersi cubile meum myrrha, et aloe, et cinnamomo.
{7:17} I have sprinkled my bed with myrrh, aloe, and cinnamon.

{7:18} Veni, inebriemur uberibus, et fruamur cupitis amplexibus, donec illucescat dies.
{7:18} Come, let us be inebriated in abundance, and let us delight in the embraces of desire, until the day begins to dawn.

{7:19} Non est enim vir in domo sua, abiit via longissima.
{7:19} For my husband is not in his house. He has gone away on a very long journey.

{7:20} Sacculum pecuniæ secum tulit: in die plenæ lunæ reversurus est in domum suam.
{7:20} He took with him a bag of money. He will return to his house on the day of the full moon.”

{7:21} Irretivit eum multis sermonibus, et blanditiis labiorum protraxit illum.
{7:21} She enmeshed him with many words, and she drew him forward with the flattery of her lips.

{7:22} Statim eam sequitur quasi bos ductus ad victimam, et quasi agnus lasciviens, et ignorans quod ad vincula stultus trahatur,
{7:22} Immediately, he follows her, like an ox being led to the sacrifice, and like a lamb acting lasciviously, and not knowing that he is being drawn foolishly into chains,

{7:23} donec transfigat sagitta iecur eius: velut si avis festinet ad laqueum, et nescit quod de periculo animæ illius agitur.
{7:23} until the arrow pierces his liver. It is just as if a bird were to hurry into the snare. And he does not know that his actions endanger his own soul.

{7:24} Nunc ergo fili mi, audi me, et attende verbis oris mei.
{7:24} Therefore, my son, hear me now, and attend to the words of my mouth.

{7:25} Ne abstrahatur in viis illius mens tua: neque decipiaris semitis eius.
{7:25} Do not let your mind be pulled into her ways. And do not be deceived by her paths.

{7:26} Multos enim vulneratos deiecit, et fortissimi quique interfecti sunt ab ea.
{7:26} For she has tossed aside many wounded, and some of those who were very strong have been slain by her.

{7:27} Viæ inferi domus eius, penetrantes in interiora mortis.
{7:27} Her household is the way to Hell, reaching even to the inner places of death.

[Proverbia 8]
[Proverbs 8]

{8:1} Numquid non sapientia clamitat, et prudentia dat vocem suam?
{8:1} Does not wisdom call out, and prudence bestow her voice?

{8:2} In summis, excelsisque verticibus supra viam, in mediis semitis stans,
{8:2} At the summits and the tops of exalted places, standing above the ways, in the midst of the paths,

{8:3} iuxta portas civitatis in ipsis foribus loquitur, dicens:
{8:3} beside the gates of the city, at the very doors, she speaks, saying:

{8:4} O viri, ad vos clamito, et vox mea ad filios hominum.
{8:4} “O men, to you I call out, and my voice is to the sons of men.

{8:5} Intelligite parvuli astutiam, et insipientes animadvertite.
{8:5} O little ones, understand discernment. And you who are unwise, turn your souls.

{8:6} Audite, quoniam de rebus magnis locutura sum: et aperientur labia mea, ut recta prædicent.
{8:6} Listen, for I will speak about great things, and my lips will be opened, so as to foretell what is right.

{8:7} Veritatem meditabitur guttur meum, et labia mea detestabuntur impium.
{8:7} My throat shall practice truth, and my lips shall detest the impious.

{8:8} Iusti sunt omnes sermones mei, non est in eis pravum quid, neque perversum.
{8:8} All my words are just. There is no depravity in them, and no perversity.

{8:9} Recti sunt intelligentibus, et æqui invenientibus scientiam.
{8:9} They are upright to those who understand, and equitable to those who discover knowledge.

{8:10} Accipite disciplinam meam, et non pecuniam: doctrinam magis, quam aurum eligite.
{8:10} Accept my discipline, and not money. Choose the doctrine that is greater than gold.

{8:11} Melior est enim sapientia cunctis pretiosissimis: et omne desiderabile ei non potest comparari.
{8:11} For wisdom is better than all that is most precious, and everything that is desirable cannot compare to her.

{8:12} Ego sapientia habito in consilio, et eruditis intersum cogitationibus.
{8:12} I, wisdom, dwell in counsel, and I am inside learned thoughts.

{8:13} Timor Domini odit malum: arrogantiam, et superbiam, et viam pravam, et os bilingue detestor.
{8:13} The fear of the Lord hates evil. I detest arrogance, and pride, and every wicked way, and a mouth with a double tongue.

{8:14} Meum est consilium, et æquitas, mea est prudentia, mea est fortitudo.
{8:14} Counsel is mine, and equity. Prudence is mine. Strength is mine.

{8:15} Per me reges regnant, et legum conditores iusta decernunt:
{8:15} Through me, kings reign and legislators decree just conditions.

{8:16} Per me principes imperant, et potentes decernunt iustitiam.
{8:16} Through me, princes rule and the powerful decree justice.

{8:17} Ego diligentes me diligo: et qui mane vigilant ad me, invenient me.
{8:17} I love those who love me. And those who stand watch for me until morning shall discover me.

{8:18} Mecum sunt divitiæ, et gloria, opes superbæ, et iustitia.
{8:18} With me, are wealth and glory, superb riches and justice.

{8:19} Melior est enim fructus meus auro, et lapide pretioso, et genimina me argento electo.
{8:19} For my fruit is better than gold and precious stones, and my progeny better than choice silver.

{8:20} In viis iustitiæ ambulo, in medio semitarum iudicii,
{8:20} I walk in the way of justice, in the midst of the paths of judgment,

{8:21} ut ditem diligentes me, et thesauros eorum repleam.
{8:21} so that I may enrich those who love me, and thus complete their treasures.

{8:22} Dominus possedit me in initio viarum suarum, antequam quidquam faceret a principio.
{8:22} The Lord possessed me in the beginning of his ways, before he made anything, from the beginning.

{8:23} Ab æterno ordinata sum, et ex antiquis antequam terra fieret.
{8:23} I was ordained from eternity, and out of antiquity, before the earth was formed.

{8:24} Nondum erant abyssi, et ego iam concepta eram: necdum fontes aquarum eruperant:
{8:24} The abyss did not yet exist, and I was already conceived; neither had the fountains of waters yet erupted.

{8:25} necdum montes gravi mole constiterant: ante colles ego parturiebar:
{8:25} The mountains, with their great mass, had not yet been established. Before the hills, I was brought forth.

{8:26} adhuc terram non fecerat, et flumina, et cardines orbis terræ.
{8:26} Still he had not made the earth, and the rivers, and the poles of the globe of the earth.

{8:27} Quando præparabat cælos, aderam: quando certa lege, et gyro vallabat abyssos:
{8:27} I was already present: when he prepared the heavens; when, with a certain law and a circuit, he fortified the abyss;

{8:28} quando æthera firmabat sursum, et librabat fontes aquarum:
{8:28} when he made firm the sky above, and set free the fountains of waters;

{8:29} quando circumdabat mari terminum suum, et legem ponebat aquis, ne transirent fines suos: quando appendebat fundamenta terræ:
{8:29} when he encompassed the sea within its limits, and laid down a law for the waters, lest they transgress their limits; when he weighed the foundations of the earth.

{8:30} Cum eo eram cuncta componens: et delectabar per singulos dies, ludens coram eo omni tempore;
{8:30} I was with him in composing all things. And I was delighted, throughout every day, by playing in his sight at all times,

{8:31} ludens in orbe terrarum: et deliciæ meæ esse, cum filiis hominum.
{8:31} playing in globe of the earth. And my delight was to be with the sons of men.

{8:32} Nunc ergo filii audite me: Beati, qui custodiunt vias meas.
{8:32} Therefore, sons, hear me now. Blessed are those who preserve my ways.

{8:33} Audite disciplinam, et estote sapientes, et nolite abiicere eam.
{8:33} Listen to discipline, and become wise, and do not be willing to cast it aside.

{8:34} Beatus homo qui audit me, et qui vigilat ad fores meas quotidie, et observat ad postes ostii mei.
{8:34} Blessed is the man who listens to me, and who stands watch at my gates everyday, and who observes at the posts of my doors.

{8:35} Qui me invenerit, inveniet vitam, et hauriet salutem a Domino:
{8:35} He who finds me, finds life, and he will draw salvation from the Lord.

~ Or health, or prosperity from the Lord.

{8:36} qui autem in me peccaverit, lædet animam suam. Omnes, qui me oderunt, diligunt mortem.
{8:36} But he who sins against me will wound his own soul. All who hate me love death.”

[Proverbia 9]
[Proverbs 9]

{9:1} Sapientia ædificavit sibi domum, excidit columnas septem.
{9:1} Wisdom has built a house for herself. She has hewn seven columns.

{9:2} Immolavit victimas suas, miscuit vinum, et proposuit mensam suam.
{9:2} She has immolated her victims. She has mixed her wine and set forth her table.

~ Wine was mixed with water for drinking in ancient times. This purified the water and prevented those who drank from becoming too inebriated. The mixing of wine with water also has symbolic meaning.

{9:3} Misit ancillas suas ut vocarent ad arcem, et ad mœnia civitatis:
{9:3} She has sent her maids to call out to the tower and to the fortified walls of the city,

{9:4} Si quis est parvulus, veniat ad me. Et insipientibus locuta est:
{9:4} “If anyone is little, let him come to me.” And to the unwise, she has said:

{9:5} Venite, comedite panem meum, et bibite vinum quod miscui vobis.
{9:5} “Approach. Eat my bread, and drink the wine that I have mixed for you.

{9:6} Relinquite infantiam, et vivite, et ambulate per vias prudentiæ.
{9:6} Leave behind childishness. And live and walk by the ways of prudence.”

{9:7} Qui erudit derisorem, ipse iniuriam sibi facit: et qui arguit impium, sibi maculam generat.
{9:7} Whoever teaches a mocker causes injury to himself. And whoever argues with the impious produces a blemish on himself.

{9:8} Noli arguere derisorem, ne oderit te. Argue sapientem, et diliget te.
{9:8} Do not be willing to argue with a mocker, lest he hate you. Dispute with the wise, and he will love you.

{9:9} Da sapienti occasionem, et addetur ei sapientia. Doce iustum, et festinabit accipere.
{9:9} Present an opportunity to the wise, and wisdom shall be added to him. Teach the just, and he will hurry to receive it.

{9:10} Principium sapientiæ timor Domini: et scientia sanctorum, prudentia.
{9:10} The fear of the Lord is the beginning of wisdom, and knowledge of holiness is prudence.

{9:11} Per me enim multiplicabuntur dies tui, et addentur tibi anni vitæ.
{9:11} For by me, your days will be multiplied and years of life will be added to you.

{9:12} Si sapiens fueris, tibimetipsi eris: si autem illusor, solus portabis malum.
{9:12} If you would be wise, you will be so for yourself. But if you would be one who ridicules, you alone shall carry the evil.

{9:13} Mulier stulta et clamosa, plenaque illecebris, et nihil omnino sciens,
{9:13} A foolish and loud woman, who is full of enticements and who knows nothing at all,

{9:14} sedit in foribus domus suæ super sellam in excelso urbis loco,
{9:14} sat at the entrance of her house on a seat, in a high place of the city,

{9:15} ut vocaret transeuntes per viam, et pergentes itinere suo:
{9:15} so as to call to those who were passing by the way and continuing on their journey:

{9:16} Qui est parvulus, declinet ad me. Et vecordi locuta est:
{9:16} “Whoever is little, let him turn aside to me.” And to the frenzied, she said,

~ Notice that the foolish woman imitates wisdom personified (both represented as feminine). They both call out to whoever is little, but the call from the foolish woman is false.

{9:17} Aquæ furtivæ dulciores sunt, et panis absconditus suavior.
{9:17} “Stolen waters are more soothing, and secret bread is more pleasant.”

{9:18} Et ignoravit quod ibi sint gigantes, et in profundis inferni convivæ eius.
{9:18} And he did not know that giants are there, and that her companions are in the depths of Hell.

[Proverbia 10]
[Proverbs 10]

{10:1} Filius sapiens lætificat patrem: filius vero stultus mœstitia est matris suæ.
{10:1} A wise son gladdens the father. Yet truly, a foolish son is the grief of his mother.

{10:2} Nil proderunt thesauri impietatis: iustitia vero liberabit a morte.
{10:2} Treasures of impiety will profit nothing. Truly, justice shall liberate from death.

{10:3} Non affliget Dominus fame animam iusti, et insidias impiorum subvertet.
{10:3} The Lord will not afflict with famine the soul of the just, and he will overthrow the treacheries of the impious.

{10:4} Egestatem operata est manus remissa: manus autem fortium divitias parat. Qui nititur mendaciis, hic pascit ventos: idem autem ipse sequitur aves volantes.
{10:4} The neglectful hand has wrought destitution. But the hand of the steadfast prepares riches. He who advances by lies, this one feeds on the wind. For he is the same as one who runs after flying birds.

{10:5} Qui congregat in messe, filius sapiens est: qui autem stertit æstate, filius confusionis.
{10:5} He who gathers the harvest is a wise son. But he who snores in warm weather is a son of confusion.

~ The word ‘æstate’ should not be understood as ‘summer,’ because harvest and other task related to planting occur in warm weather, but not necessarily in summer.

{10:6} Benedictio Domini super caput iusti: os autem impiorum operit iniquitas.
{10:6} The blessing of the Lord is on the head of the just. But iniquity covers the mouth of the impious.

{10:7} Memoria iusti cum laudibus: et nomen impiorum putrescet.
{10:7} The remembrance of the just is with praises. And the name of the impious shall decay.

{10:8} Sapiens corde præcepta suscipit: stultus cæditur labiis.
{10:8} The wise of heart accept precepts. The foolish are cut down by the lips.

{10:9} Qui ambulat simpliciter, ambulat confidenter: qui autem depravat vias suas, manifestus erit.
{10:9} He who walks in simplicity walks in confidence. But he who corrupts his ways shall be discovered.

{10:10} Qui annuit oculo, dabit dolorem: et stultus labiis verberabitur.
{10:10} He who winks with the eye gives sorrow. And the foolish in lips shall be beaten.

{10:11} Vena vitæ, os iusti: et os impiorum operit iniquitatem.
{10:11} The mouth of the just is a vein of life. And the mouth of the impious covers iniquity.

{10:12} Odium suscitat rixas: et universa delicta operit charitas.
{10:12} Hatred rises up from disputes. And charity covers all offenses.

{10:13} In labiis sapientis invenitur sapientia: et virga in dorso eius qui indiget corde.
{10:13} In the lips of the wise, wisdom is discovered. And a rod is for the back of one who lacks heart.

{10:14} Sapientes abscondunt scientiam: os autem stulti confusioni proximum est.
{10:14} The wise store away knowledge. But the mouth of the foolish is a neighbor to confusion.

{10:15} Substantia divitis, urbs fortitudinis eius: pavor pauperum, egestas eorum.
{10:15} The substance of the rich is the city of his strength. The fear of the poor is their destitution.

{10:16} Opus iusti ad vitam: fructus autem impii ad peccatum.
{10:16} The work of the just is unto life. But the fruit of the impious is unto sin.

{10:17} Via vitæ, custodienti disciplinam: qui autem increpationes relinquit, errat.
{10:17} The way of life is for those who observe discipline. But whoever abandons correction wanders astray.

{10:18} Abscondunt odium labia mendacia: qui profert contumeliam, insipiens est.
{10:18} Lying lips conceal hatred; whoever brings forth contempt is unwise.

{10:19} In multiloquio non deerit peccatum: qui autem moderatur labia sua prudentissimus est.
{10:19} In a multitude of speaking, sin will not be lacking. But whoever tempers his lips is most prudent.

{10:20} Argentum electum, lingua iusti: cor autem impiorum pro nihilo.
{10:20} The tongue of the just is choice silver. But the heart of the impious is exchanged for nothing.

{10:21} Labia iusti erudiunt plurimos: qui autem indocti sunt, in cordis egestate morientur.
{10:21} The lips of the just instruct many. But those who are unlearned shall die in destitution of heart.

{10:22} Benedictio Domini divites facit, nec sociabitur eis afflictio.
{10:22} The blessing of the Lord causes riches. Affliction will not be a companion to them.

{10:23} Quasi per risum stultus operatur scelus: sapientia autem est viro prudentia.
{10:23} The foolish work wickedness as if in jest. But wisdom is prudence to a man.

~ The term ‘viro’ is used to refer, not merely to any man, but to a man who is either virtuous or good or strong. So wisdom is prudence to a good man.

{10:24} Quod timet impius, veniet super eum: desiderium suum iustus dabitur.
{10:24} What the impious fear will overwhelm them. The just shall be given their desire.

{10:25} Quasi tempestas transiens non erit impius: iustus autem quasi fundamentum sempiternum.
{10:25} Like a passing tempest, so the impious one will be no more. But the just one is like an everlasting foundation.

{10:26} Sicut acetum dentibus, et fumus oculis, sic piger his, qui miserunt eum.
{10:26} Like vinegar to the teeth, and smoke to the eyes, so is a lazy one to those who sent him.

{10:27} Timor Domini apponet dies: et anni impiorum breviabuntur.
{10:27} The fear of the Lord adds days. And the years of the impious will be shortened.

{10:28} Expectatio iustorum lætitia: spes autem impiorum peribit.
{10:28} The expectation of the just is rejoicing. But the hope of the impious will perish.

{10:29} Fortitudo simplicis via Domini: et pavor his, qui operantur malum.
{10:29} The strength of the simple is the way of the Lord, and it is fear to those who work evil.

{10:30} Iustus in æternum non commovebitur: impii autem non habitabunt super terram.
{10:30} The just in eternity shall not be moved. But the impious will not live upon the earth.

{10:31} Os iusti parturiet sapientiam: lingua pravorum peribit.
{10:31} The mouth of the just shall bring forth wisdom. The tongue of the depraved will perish.

{10:32} Labia iusti considerant placita: et os impiorum perversa.
{10:32} The lips of the just consider what is acceptable. And the mouth of the impious considers perversities.

[Proverbia 11]
[Proverbs 11]

{11:1} Statera dolosa, abominatio est apud Dominum: et pondus æquum, voluntas eius.
{11:1} A deceitful scale is an abomination with the Lord, and a fair weighing is his will.

{11:2} Ubi fuerit superbia, ibi erit et contumelia: ubi autem est humilitas, ibi et sapientia.
{11:2} Wherever arrogance may be, there too is insult. But wherever humility is, there too is wisdom.

{11:3} Simplicitas iustorum diriget eos: et supplantatio perversorum vastabit illos.
{11:3} The simplicity of the just shall direct them, and the rebellion of the perverse will devastate them.

{11:4} Non proderunt divitiæ in die ultionis: iustitia autem liberabit a morte.
{11:4} Wealth will not profit in the day of vengeance. But justice shall liberate from death.

{11:5} Iustitia simplicis diriget viam eius: et in impietate sua corruet impius.
{11:5} The justice of the simple shall direct his way. And the impious will fall in his impiety.

~ The Challoner version adds ‘prosperous’ after his way. This is an indication that Challoner was perhaps working from a slightly different version of the Clementine Vulgate than the Vercellone and Hetzenauer editions used in the CPDV.

{11:6} Iustitia rectorum liberabit eos: et in insidiis suis capientur iniqui.
{11:6} The justice of the upright shall free them. And the iniquitous will be seized by their own treachery.

{11:7} Mortuo homine impio, nulla erit ultra spes: et expectatio solicitorum peribit.
{11:7} When the impious man is dead, there will no longer be any hope. And the expectation of the anxious will perish.

{11:8} Iustus de angustia liberatus est: et tradetur impius pro eo.
{11:8} The just one is freed from anguish. And the impious one will be handed over instead of him.

{11:9} Simulator ore decipit amicum suum: iusti autem liberabuntur scientia.
{11:9} The pretender deceives his friend by mouth. But the just shall be freed by knowledge.

{11:10} In bonis iustorum exultabit civitas: et in perditione impiorum erit laudatio.
{11:10} In the good of the just, the city shall exult. And in the perdition of the impious, there shall be praise.

~ Or, ‘there shall be a eulogy.’

{11:11} Benedictione iustorum exaltabitur civitas: et ore impiorum subvertetur.
{11:11} By the blessing of the just, the city shall be exalted. And by the mouth of the impious, it will be subverted.

{11:12} Qui despicit amicum suum, indigens corde est: vir autem prudens tacebit.
{11:12} Whoever despises his friend is destitute in heart. But the prudent man will remain silent.

{11:13} Qui ambulat fraudulenter, revelat arcana: qui autem fidelis est animi, celat amici commissum.
{11:13} Whoever walks dishonestly reveals secrets. But whoever is of a faithful soul conceals what is confided by a friend.

{11:14} Ubi non est gubernator, populus corruet: salus autem, ubi multa consilia.
{11:14} Where there is no governor, the people shall fall. But where there is much counsel, well-being shall be.

{11:15} Affligetur malo, qui fidem facit pro extraneo: qui autem cavet laqueos, securus erit.
{11:15} He will be afflicted with evil, who provides a guarantee for an outsider. But whoever is wary of traps shall be secure.

{11:16} Mulier gratiosa inveniet gloriam: et robusti habebunt divitias.
{11:16} A gracious woman shall discover glory. And the robust will have wealth.

{11:17} Benefacit animæ suæ vir misericors: qui autem crudelis est, etiam propinquos abiicit.
{11:17} A merciful man benefits his own soul. But whoever is cruel casts out even his close relatives.

{11:18} Impius facit opus instabile: seminanti autem iustitiam merces fidelis.
{11:18} The impious does work with inconstancy. But for the sower of justice, there is the reward of faithfulness.

{11:19} Clementia præparat vitam: et sectatio malorum mortem.
{11:19} Clemency prepares life. And the pursuit of evils prepares death.

{11:20} Abominabile Domino cor pravum: et voluntas eius in iis, qui simpliciter ambulant.
{11:20} A depraved heart is abominable to the Lord. And his will is with those who walk in simplicity.

{11:21} Manus in manu non erit innocens malus: semen autem iustorum salvabitur.
{11:21} Hand in hand, the evil shall not be innocent. But the offspring of the just shall be saved.

{11:22} Circulus aureus in naribus suis, mulier pulchra et fatua.
{11:22} A beautiful and senseless woman is like a gold ring in the snout of a swine.

{11:23} Desiderium iustorum omne bonum est: præstolatio impiorum furor.
{11:23} The desire of the just is entirely good. The anticipation of the impious is fury.

{11:24} Alii dividunt propria, et ditiores fiunt: alii rapiunt non sua, et semper in egestate sunt.
{11:24} Some distribute their own goods, and they become wealthier. Others seize what is not their own, and they are always in need.

{11:25} Anima, quæ benedicit, impinguabitur: et qui inebriat, ipse quoque inebriabitur.
{11:25} The soul that blesses shall be made fat. And whoever inebriates will likewise be inebriated himself.

{11:26} Qui abscondit frumenta, maledicetur in populis: benedictio autem super caput vendentium.
{11:26} Whoever hides away grain shall be cursed among the people. But a blessing is upon the head of those who sell it.

{11:27} Bene consurgit diluculo qui quærit bona: qui autem investigator malorum est, opprimetur ab eis.
{11:27} He does well to rise early, who seeks what is good. But whoever is a seeker of evils shall be oppressed by them.

{11:28} Qui confidit in divitiis suis, corruet: iusti autem quasi virens folium germinabunt.
{11:28} Whoever trusts in his riches will fall. But the just shall spring up like a green leaf.

{11:29} Qui conturbat domum suam, possidebit ventos: et qui stultus est, serviet sapienti.
{11:29} Whoever troubles his own house will possess the winds. And whoever is foolish will serve the wise.

{11:30} Fructus iusti lignum vitæ: et qui suscipit animas, sapiens est.
{11:30} The fruit of the just one is the tree of life. And whoever receives souls is wise.

{11:31} Si iustus in terra recipit, quanto magis impius et peccator!
{11:31} If the just are repaid upon the earth, how much more the impious and the sinner!

[Proverbia 12]
[Proverbs 12]

{12:1} Qui diligit disciplinam, diligit scientiam: qui autem odit increpationes, insipiens est.
{12:1} Whoever loves discipline loves knowledge. But whoever hates correction is unwise.

{12:2} Qui bonus est, hauriet gratiam a Domino: qui autem confidit in cogitationibus suis, impie agit.
{12:2} Whoever is good shall draw grace from the Lord. But whoever trusts in his own thoughts acts impiously.

{12:3} Non roborabitur homo ex impietate: et radix iustorum non commovebitur.
{12:3} Man will not be made strong from impiety. And the root of the just shall not be moved.

{12:4} Mulier diligens, corona est viro suo: et putredo in ossibus eius, quæ confusione res dignas gerit.
{12:4} A diligent woman is a crown to her husband. And she who acts with confusion as to which things are worthy is decay to his bones.

{12:5} Cogitationes iustorum iudicia: et consilia impiorum fraudulenta:
{12:5} The thoughts of the just are judgments. And the counsels of the impious are dishonest.

{12:6} Verba impiorum insidiantur sanguini: os iustorum liberabit eos.
{12:6} The words of the impious lie in wait for blood. The mouth of the just shall free them.

{12:7} Verte impios, et non erunt: domus autem iustorum permanebit.
{12:7} Turn from the impious, and they will not be. But the house of the just shall stand firm.

{12:8} Doctrina sua noscetur vir: qui autem vanus et excors est, patebit contemptui.
{12:8} A man will be known by his doctrine. But whoever is vain and heartless will suffer contempt.

~ Now I know that ‘excors’ often is translated as ‘silly’ or ‘stupid,’ but the root of the word ‘excordis’ is ‘cordis’, which means ‘of the heart.’ And the word ‘heart’ can often refer to understanding and compassion, not merely to feelings. So, ‘excors’ translated as ‘heartless’ conveys the meaning of the verse better than ‘silly’ or ‘stupid.’

{12:9} Melior est pauper et sufficiens sibi, quam gloriosus et indigens pane.
{12:9} Better is a pauper who has what he needs, than someone glorious and in need of bread.

{12:10} Novit iustus iumentorum suorum animas: viscera autem impiorum crudelia.
{12:10} The just one knows the lives of his beasts. But the inner most parts of the impious are cruel.

~ Or, ‘but the impious are cruel to their inner most parts.’

{12:11} Qui operatur terram suam, satiabitur panibus: qui autem sectatur otium, stultissimus est. Qui suavis est in vini demorationibus, in suis munitionibus relinquit contumeliam.
{12:11} Whoever works his land shall be satisfied with bread. But whoever continually pursues leisure is most foolish. Whoever is soothed by lingering over wine leaves behind contempt in his strongholds.

~ The last part of this verse is in the Latin Vulgate and the Douay, but not in some other versions.

{12:12} Desiderium impii munimentum est pessimorum: radix autem iustorum proficiet.
{12:12} The desire of the impious is the fortification of what is most wicked. But the root of the just shall prosper.

{12:13} Propter peccata labiorum ruina proximat malo: effugiet autem iustus de angustia.
{12:13} For the sins of the lips draw ruin to the evil. But the just shall escape from distress.

{12:14} De fructu oris sui unusquisque replebitur bonis, et iuxta opera manuum suarum retribuetur ei.
{12:14} By the fruit of his own mouth, each one shall be filled with good things, and according to the works of his own hands, it will be distributed to him.

{12:15} Via stulti recta in oculis eius: qui autem sapiens est, audit consilia.
{12:15} The way of the foolish is right in his own eyes. But whoever is wise listens to counsels.

{12:16} Fatuus statim indicat iram suam: qui autem dissimulat iniuriam, callidus est.
{12:16} The senseless immediately reveals his anger. But whoever ignores injuries is clever.

{12:17} Qui quod novit loquitur, index iustitiæ est: qui autem mentitur, testis est fraudulentus.
{12:17} He is a sign of justice, who speaks what he knows. But whoever deceives is a dishonest witness.

{12:18} Est qui promittit, et quasi gladio pungitur conscientiæ: lingua autem sapientium sanitas est.
{12:18} He who makes promises is also jabbed, as if with a sword, in conscience. But the tongue of the wise is reasonable.

{12:19} Labium veritatis firmum erit in perpetuum: qui autem testis est repentinus, concinnat linguam mendacii.
{12:19} The lips of truth shall be steadfast forever. But a hasty witness readies a lying tongue.

{12:20} Dolus in corde cogitantium mala: qui autem pacis ineunt consilia, sequitur eos gaudium.
{12:20} Deceit is in the heart of those who devise evils. But gladness follows those who take up counsels of peace.

{12:21} Non contristabit iustum quidquid ei acciderit: impii autem replebuntur malo.
{12:21} Whatever may befall the just, it will not discourage him. But the impious will be filled with disasters.

{12:22} Abominatio est Domino labia mendacia: qui autem fideliter agunt, placent ei.
{12:22} Lying lips are an abomination to the Lord. But whoever acts faithfully pleases him.

{12:23} Homo versatus celat scientiam: et cor insipientium provocat stultitiam.
{12:23} A resourceful man conceals knowledge. And the heart of the unwise provokes foolishness.

{12:24} Manus fortium dominabitur: quæ autem remissa est, tributis serviet.
{12:24} The hand of the strong will rule. But anyone who is neglectful will pay tribute.

{12:25} Mœror in corde viri humiliabit illum, et sermone bono lætificabitur.
{12:25} Grief in the heart of a man humbles him. And with a good word he shall be made glad.

{12:26} Qui negligit damnum propter amicum, iustus est: iter autem impiorum decipiet eos.
{12:26} He who ignores a loss for the sake of a friend is just. But the way of the impious will deceive them.

{12:27} Non inveniet fraudulentus lucrum: et substantia hominis erit auri pretium.
{12:27} The dishonest will not discover gain. But the substance of a man will be like precious gold.

~ The Challoner revision reads ‘a just man’ rather than merely ‘a man’. This may be due to a looser translation, or perhaps it represents differences in the source text.

{12:28} In semita iustitiæ, vita: iter autem devium ducit ad mortem.
{12:28} In the path of justice, there is life. But the devious way leads to death.

[Proverbia 13]
[Proverbs 13]

{13:1} Filius sapiens, doctrina patris: qui autem illusor est, non audit cum arguitur.
{13:1} A wise son is the doctrine of his father. But he who ridicules does not listen when he is reproved.

{13:2} De fructu oris sui homo satiabitur bonis: anima autem prævaricatorum iniqua.
{13:2} From the fruit of his own mouth, a man shall be satisfied with good things. But the soul of betrayers is iniquity.

{13:3} Qui custodit os suum, custodit animam suam: qui autem inconsideratus est ad loquendum, sentiet mala.
{13:3} Whoever guards his mouth guards his soul. But whoever gives no consideration to his speech shall experience misfortunes.

{13:4} Vult et non vult piger: anima autem operantium impinguabitur.
{13:4} The lazy one is willing and then not willing. But the soul of he who labors shall be made fat.

{13:5} Verbum mendax iustus detestabitur: impius autem confundit, et confundetur.
{13:5} The just shall detest a lying word. But the impious confound and will be confounded.

{13:6} Iustitia custodit innocentis viam: impietas autem peccatorem supplantat.
{13:6} Justice guards the way of the innocent. But impiety undermines the sinner.

{13:7} Est quasi dives cum nihil habeat: et est quasi pauper, cum in multis divitiis sit.
{13:7} One is like the rich, though he has nothing. And another is like the poor, though he has many riches.

{13:8} Redemptio animæ viri, divitiæ suæ: qui autem pauper est, increpationem non sustinet.
{13:8} The redemption of a man’s life is his riches. But he who is poor cannot tolerate correction.

{13:9} Lux iustorum lætificat: lucerna autem impiorum extinguetur.
{13:9} The light of the just enriches. But the lamp of the impious will be extinguished.

{13:10} Inter superbos semper iurgia sunt: qui autem agunt omnia cum consilio, reguntur sapientia.
{13:10} Among the arrogant, there are always conflicts. But those who do everything with counsel are ruled by wisdom.

{13:11} Substantia festinata minuetur: quæ autem paulatim colligitur manu, multiplicabitur.
{13:11} Substance obtained in haste will be diminished. But what is collected by hand, little by little, shall be multiplied.

{13:12} Spes, quæ differtur, affligit animam: lignum vitæ desiderium veniens.
{13:12} Hope, when it is delayed, afflicts the soul. The arrival of the desired is a tree of life.

{13:13} Qui detrahit alicui rei, ipse se in futurum obligat: qui autem timet præceptum, in pace versabitur. Animæ dolosæ errant in peccatis: iusti autem misericordes sunt, et miserantur.
{13:13} Whoever denounces something obligates himself for the future. But whoever fears a lesson shall turn away in peace. Deceitful souls wander into sins. The just are merciful and compassionate.

~ Whoever fears being taught a lesson, but making such a mistake, will refrain from denouncing and turn away peacefully.

{13:14} Lex sapientis fons vitæ, ut declinet a ruina mortis.
{13:14} The law of the wise is a fountain of life, so that he may turn aside from the ruin of death.

{13:15} Doctrina bona dabit gratiam: in itinere contemptorum vorago.
{13:15} Good doctrine bestows grace. In the way of the contemptuous, there is a chasm.

{13:16} Astutus omnia agit cum consilio: qui autem fatuus est, aperit stultitiam.
{13:16} The discerning do everything with counsel. But whoever is senseless discloses his stupidity.

{13:17} Nuncius impii cadet in malum: legatus autem fidelis, sanitas.
{13:17} The messenger of the impious will fall into evil. But a faithful ambassador shall prosper.

{13:18} Egestas, et ignominia ei, qui deserit disciplinam: qui autem acquiescit arguenti, glorificabitur.
{13:18} Destitution and disgrace are for those who abandon discipline. But whoever agrees with a reproof shall be glorified.

{13:19} Desiderium si compleatur, delectat animam: detestantur stulti eos, qui fugiunt mala.
{13:19} The desired, when perfected, shall delight the soul. The foolish detest those who flee from evils.

~ The desired of nations is Jesus Christ, the Messiah. The verse can also be understood more generally, referring to any good that is desired and perfected.

{13:20} Qui cum sapientibus graditur, sapiens erit: amicus stultorum similis efficietur.
{13:20} Whoever keeps step with the wise shall be wise. A friend of the foolish will become like them.

{13:21} Peccatores persequitur malum: et iustis retribuentur bona.
{13:21} Evil pursues sinners. And good things shall be distributed to the just.

{13:22} Bonus reliquit heredes filios, et nepotes: et custoditur iusto substantia peccatoris.
{13:22} The good leave behind heirs: children and grandchildren. And the substance of the sinner is preserved for the just.

~ The subject of the sentence is ‘bonus’ and it lacks a separate word for ‘man’ (vir). The word ‘filios’ is masculine and refers to sons, but the word ‘nepotes’ is not masculine and refers to grandchildren. Since the word ‘vir’ is lacking and the word ‘nepotes’ is not specific to male descendents, the word filios is translated as children. An alternate translation is equally viable: ‘The good man leaves behind heirs: sons and grandsons.’

{13:23} Multi cibi in novalibus patrum: et aliis congregantur absque iudicio.
{13:23} Much nourishment is in the fallow land of the fathers. But for others, it is gathered without judgment.

{13:24} Qui parcit virgæ, odit filium suum: qui autem diligit illum, instanter erudit.
{13:24} He who spares the rod hates his son. But he who loves him urgently instructs him.

{13:25} Iustus comedit, et replet animam suam: venter autem impiorum insaturabilis.
{13:25} The just eats and fills his soul. But the belly of the impious is never satisfied.

[Proverbia 14]
[Proverbs 14]

{14:1} Sapiens mulier ædificat domum suam: insipiens extructam quoque manibus destruet.
{14:1} A wise woman builds up her household. But a foolish one will pull down with her own hands what has been built up.

{14:2} Ambulans recto itinere, et timens Deum, despicitur ab eo, qui infami graditur via.
{14:2} One who walks on a virtuous journey, and who fears God, is despised by him who advances along a disreputable way.

{14:3} In ore stulti virga superbiæ: labia autem sapientium custodiunt eos.
{14:3} In the mouth of the foolish, there is a rod of arrogance. But the lips of the wise guard them.

{14:4} Ubi non sunt boves, præsepe vacuum est: ubi autem plurimæ segetes, ibi manifesta est fortitudo bovis.
{14:4} Where there are no oxen, the feeding trough is empty. But where there are many crops, there the strength of the ox is manifest.

{14:5} Testis fidelis non mentitur: profert autem mendacium dolosus testis.
{14:5} A faithful witness will not lie. But a deceitful witness offers a lie.

{14:6} Quærit derisor sapientiam, et non invenit: doctrina prudentium facilis.
{14:6} A mocker seeks wisdom and does not find it. The doctrine of the prudent is accessible.

~ The word ‘facilis’ is given in the context of ‘non invenit.’ Therefore, it means ‘easy to find’ or ‘accessible,’ not merely ‘easy.’

{14:7} Vade contra virum stultum, et nescit labia prudentiæ.
{14:7} Go against a foolish man, and he does not acknowledge lips of prudence.

{14:8} Sapientia callidi est intelligere viam suam: et imprudentia stultorum errans.
{14:8} The wisdom of a discerning man is to understand his way. And the imprudence of the foolish is to be wandering astray.

{14:9} Stultus illudet peccatum, et inter iustos morabitur gratia.
{14:9} The foolish will speak mockingly of sin. But grace lingers among the just.

{14:10} Cor quod novit amaritudinem animæ suæ, in gaudio eius non miscebitur extraneus.
{14:10} The heart that knows the bitterness of its own soul, in its gladness the outsider shall not meddle.

{14:11} Domus impiorum delebitur: tabernacula vero iustorum germinabunt.
{14:11} The house of the impious will be wiped away. Yet truly, the tabernacles of the just shall spring forth.

{14:12} Est via, quæ videtur homini iusta: novissima autem eius deducunt ad mortem.
{14:12} There is a way which seems just to a man, but its conclusion leads to death.

{14:13} Risus dolore miscebitur, et extrema gaudii luctus occupat.
{14:13} Laughter shall be mingled with sorrow, and mourning occupies the limits of joy.

{14:14} Viis suis replebitur stultus, et super eum erit vir bonus.
{14:14} The foolish will be filled up by his own ways. And the good man shall be above him.

{14:15} Innocens credit omni verbo: astutus considerat gressus suos. Filio doloso nihil erit boni: servo autem sapienti prosperi erunt actus, et dirigetur via eius.
{14:15} The innocent trust every word. The astute one considers his own steps. Nothing good will be for the deceitful son. But the wise servant shall act prosperously and his way will be set in order.

{14:16} Sapiens timet, et declinat a malo: stultus transilit, et confidit.
{14:16} The wise fear, and so turn away from evil. The foolish leap ahead with confidence.

~ Sometimes the word ‘et’ is used in a way in Latin in which the word ‘and’ is not used in English. So, it is translated as ‘with,’ or perhaps even replaced by punctuation, rather than words.

{14:17} Impatiens operabitur stultitiam: et vir versutus odiosus est.
{14:17} The impatient will work foolishness. And a resourceful man is hated.

~ A resourceful man knows where to turn for help.

{14:18} Possidebunt parvuli stultitiam, et expectabunt astuti scientiam.
{14:18} The childish will possess foolishness, and the discerning will anticipate knowledge.

~ Or, perhaps the first part of this verse has a more positive meaning: ‘the little ones will be masters over foolishness.’

{14:19} Iacebunt mali ante bonos: et impii ante portas iustorum.
{14:19} The evil will fall down before the good. And the impious will fall down before the gates of the just.

{14:20} Etiam proximo suo pauper odiosus erit: amici vero divitum multi.
{14:20} The pauper will be hated, even by his own neighbor. Yet truly, the friends of the wealthy are many.

{14:21} Qui despicit proximum suum, peccat: qui autem miseretur pauperis, beatus erit. Qui credit in Domino, misericordiam diligit.
{14:21} Whoever despises his neighbor, sins. But whoever pities the poor shall be blessed. Whoever trusts in the Lord loves mercy.

{14:22} Errant qui operantur malum: misericordia et veritas præparant bona.
{14:22} They wander astray who work evil. But mercy and truth prepare good things.

{14:23} In omni opere erit abundantia: ubi autem verba sunt plurima, ibi frequenter egestas.
{14:23} In every work, there shall be abundance. But where there are many words, there is often need.

{14:24} Corona sapientium, divitiæ eorum: fatuitas stultorum, imprudentia.
{14:24} The crown of the wise is their wealth. The senselessness of the foolish is imprudence.

{14:25} Liberat animas testis fidelis: et profert mendacia versipellis.
{14:25} A faithful witness frees souls. And the chameleon utters lies.

~ The word ‘versipellis’ means ‘shape-shifter,’ or more literally, one who changes his skin: versi-pellis. The word 'chameleon' in English is sometimes applied as a metaphorical description of persons, so it is a fitting translation.

{14:26} In timore Domini fiducia fortitudinis, et filiis eius erit spes.
{14:26} In the fear of the Lord is the faithfulness of strength, and there shall be hope for his sons.

{14:27} Timor Domini fons vitæ, ut declinent a ruina mortis.
{14:27} The fear of the Lord is a fountain of life, so as to turn aside from the ruin of death.

{14:28} In multitudine populi dignitas regis: et in paucitate plebis ignominia principis.
{14:28} In a multitude of people, there is dignity for the king. And in a paucity of people, there is disgrace for the prince.

{14:29} Qui patiens est, multa gubernatur prudentia: qui autem impatiens est, exaltat stultitiam suam.
{14:29} Whoever is patient is governed by much prudence. But whoever is impatient exalts his foolishness.

{14:30} Vita carnium, sanitas cordis: putredo ossium, invidia.
{14:30} The well-being of the heart is life for the flesh. But envy is decay for the bones.

~ The genitive case is not always possessive and is not always to be translated as ‘of.’

{14:31} Qui calumniatur egentem, exprobrat Factori eius: honorat autem eum, qui miseretur pauperis.
{14:31} Whoever slanders the indigent argues against his Maker. But he who has compassion on the poor honors his Maker.

~ The pronoun ‘eum’ is here translated with the noun it refers to ‘Factori’ or ‘Maker.’ Otherwise, it would be confusing at to whom the pronoun refers.

{14:32} In malitia sua expelletur impius: sperat autem iustus in morte sua.
{14:32} The impious will be expelled in his malice. But the just finds hope even in his own death.

{14:33} In corde prudentis requiescit sapientia, et indoctos quosque erudiet.
{14:33} In the heart of the prudent, wisdom finds rest. And so shall he instruct all the uneducated.

{14:34} Iustitia elevat gentem: miseros autem facit populos peccatum.
{14:34} Justice elevates a nation. But sin makes the peoples miserable.

{14:35} Acceptus est regi minister intelligens: iracundiam eius inutilis sustinebit.
{14:35} An intelligent minister is acceptable to the king. Whoever is useless shall bear his wrath.

[Proverbia 15]
[Proverbs 15]

{15:1} Responsio mollis frangit iram: sermo durus suscitat furorem.
{15:1} A mild response shatters anger. But a harsh word stirs up fury.

{15:2} Lingua sapientium ornat scientiam: os fatuorum ebullit stultitiam.
{15:2} The tongue of the wise adorns knowledge. But the mouth of the senseless gushes with foolishness.

{15:3} In omni loco oculi Domini contemplantur bonos et malos.
{15:3} In every place, the eyes of the Lord consider good and evil.

{15:4} Lingua placabilis, lignum vitæ: quæ autem immoderata est, conteret spiritum.
{15:4} A peaceful tongue is a tree of life. But that which is immoderate will crush the spirit.

{15:5} Stultus irridet disciplinam patris sui: qui autem custodit increpationes, astutior fiet. In abundanti iustitia virtus maxima est: cogitationes autem impiorum eradicabuntur.
{15:5} A fool laughs at the discipline of his father. But whoever preserves rebukes will become astute. In abundant justice, there is very great virtue. But the intentions of the impious will be eradicated.

{15:6} Domus iusti plurima fortitudo: et in fructibus impii conturbatio.
{15:6} The house of the just has very great strength. And in the fruits of the impious, there is disorder.

{15:7} Labia sapientium disseminabunt scientiam: cor stultorum dissimile erit.
{15:7} The lips of the wise shall disseminate knowledge. The heart of the foolish will be dissimilar.

{15:8} Victimæ impiorum abominabiles Domino: vota iustorum placabilia:
{15:8} The sacrifices of the impious are abominable to the Lord. The vows of the just are appeasing.

{15:9} Abominatio est Domino via impii: qui sequitur iustitiam, diligitur ab eo.
{15:9} The way of the impious is an abomination to the Lord. Whoever pursues justice is loved by him.

{15:10} Doctrina mala deserenti viam vitæ: qui increpationes odit, morietur.
{15:10} Doctrine is evil to those who abandon the way of life. Whoever hates correction shall die.

{15:11} Infernus, et perditio coram Domino: quanto magis corda filiorum hominum!
{15:11} Hell and perdition are in the sight of the Lord. How much more the hearts of the sons of men!

{15:12} Non amat pestilens eum, qui se corripit: nec ad sapientes graditur.
{15:12} He who corrupts himself does not love the one who afflicts him, nor will he step toward the wise.

{15:13} Cor gaudens exhilarat faciem: in mœrore animi deiicitur spiritus.
{15:13} A rejoicing heart gladdens the face. But by the grief of the soul, the spirit is cast down.

{15:14} Cor sapientis quærit doctrinam: et os stultorum pascitur imperitia.
{15:14} The heart of the wise seeks doctrine. And the mouth of the foolish feeds on ignorance.

{15:15} Omnes dies pauperis, mali: secura mens quasi iuge convivium.
{15:15} All the days of the poor are evil. A secure mind is like a continual feast.

{15:16} Melius est parum cum timore Domini, quam thesauri magni et insatiabiles.
{15:16} Better is a little with the fear of the Lord, than great treasures and dissatisfaction.

{15:17} Melius est vocari ad olera cum charitate: quam ad vitulum saginatum cum odio.
{15:17} It is better to be called to vegetables with charity, than to a fatted calf with hatred.

{15:18} Vir iracundus provocat rixas: qui patiens est, mitigat suscitatas.
{15:18} A short-tempered man provokes conflicts. Whoever is patient tempers those who are stirred up.

{15:19} Iter pigrorum quasi sepes spinarum: via iustorum absque offendiculo.
{15:19} The way of the slothful is like a hedge of thorns. The way of the just is without offense.

{15:20} Filius sapiens lætificat patrem: et stultus homo despicit matrem suam.
{15:20} A wise son gladdens the father. But the foolish man despises his mother.

{15:21} Stultitia gaudium stulto: et vir prudens dirigit gressus suos.
{15:21} Folly is gladness to the foolish. And the prudent man sets his own steps in order.

{15:22} Dissipantur cogitationes ubi non est consilium: ubi vero sunt plures consiliarii, confirmantur.
{15:22} Intentions dissipate where there is no counsel. Yet truly, they are confirmed where there are many counselors.

{15:23} Lætatur homo in sententia oris sui: et sermo opportunus est optimus.
{15:23} A man rejoices in the verdict of his own mouth. And a word at the right time is best.

{15:24} Semita vitæ super eruditum, ut declinet de inferno novissimo.
{15:24} The path of life is for the wise above, so that he may turn away from the end of Hell.

~ Or, ‘the finality of Hell,’ or ‘a conclusion in Hell,’ or ‘the deepest part of Hell,’ or ‘an ending in Hell.’ The wise are above ground, i.e. they are alive.

{15:25} Domum superborum demolietur Dominus: et firmos faciet terminos viduæ.
{15:25} The Lord will demolish the house of the arrogant. And He will make firm the borders of the widow.

{15:26} Abominatio Domini cogitationes malæ: et purus sermo pulcherrimus firmabitur ab eo.
{15:26} Evil intentions are an abomination to the Lord. And pure conversation, most beautiful, shall be confirmed by him.

{15:27} Conturbat domum suam qui sectatur avaritiam: qui autem odit munera, vivet. Per misericordiam et fidem purgantur peccata: per timorem autem Domini declinat omnis a malo.
{15:27} Whoever pursues avarice disturbs his own house. But whoever hates bribes shall live. Through mercy and faith, sins are purged. But through the fear of the Lord, each one turns aside from evil.

{15:28} Mens iusti meditatur obedientiam: os impiorum redundat malis.
{15:28} The mind of the just meditates on obedience. The mouth of the impious overflows with evils.

{15:29} Longe est Dominus ab impiis: et orationes iustorum exaudiet.
{15:29} The Lord is distant from the impious. And he will heed the prayers of the just.

{15:30} Lux oculorum lætificat animam: fama bona impinguat ossa.
{15:30} The light of the eyes rejoices the soul. A good reputation fattens the bones.

{15:31} Auris, quæ audit increpationes vitæ, in medio sapientium commorabitur.
{15:31} The ear that listens to the reproofs of life shall abide in the midst of the wise.

{15:32} Qui abiicit disciplinam, despicit animam suam: qui autem acquiescit increpationibus, possessor est cordis.
{15:32} Whoever rejects discipline despises his own soul. But whoever agrees to correction is a possessor of the heart.

{15:33} Timor Domini, disciplina sapientiæ: et gloriam præcedit humilitas.
{15:33} The fear of the Lord is the discipline of wisdom. And humility precedes glory.

[Proverbia 16]
[Proverbs 16]

{16:1} Hominis est animam præparare: et Domini gubernare linguam.
{16:1} It is for man to prepare the soul, and for the Lord to govern the tongue.

~ Again, the genitive case is not always possessive and is not always to be translated as ‘of.’

{16:2} Omnes viæ hominis patent oculis eius: spirituum ponderator est Dominus.
{16:2} All the ways of a man are open to his eyes; the Lord is the one who weighs spirits.

{16:3} Revela Domino opera tua, et dirigentur cogitationes tuæ.
{16:3} Open your works to the Lord, and your intentions will be set in order.

{16:4} Universa propter semetipsum operatus est Dominus: impium quoque ad diem malum.
{16:4} The Lord has wrought all things because of himself. Likewise the impious is for the evil day.

{16:5} Abominatio Domini est omnis arrogans: etiam si manus ad manum fuerit, non est innocens. Initium viæ bonæ, facere iustitiam: accepta est autem apud Deum magis, quam immolare hostias.
{16:5} All the arrogant are an abomination to the Lord. Even if hand will be joined to hand, he is not innocent. The beginning of a good way is to do justice. And this is more acceptable with God than to immolate sacrifices.

{16:6} Misericordia et veritate redimitur iniquitas: et in timore Domini declinatur a malo.
{16:6} By mercy and truth, iniquity is redeemed. And by the fear of the Lord, one turns away from evil.

{16:7} Cum placuerint Domino viæ hominis, inimicos quoque eius convertet ad pacem.
{16:7} When the ways of man will please the Lord, he will convert even his enemies to peace.

{16:8} Melius est parum cum iustitia, quam multi fructus cum iniquitate.
{16:8} Better is a little with justice, than many fruits with iniquity.

{16:9} Cor hominis disponit viam suam: sed Domini est dirigere gressus eius.
{16:9} The heart of man disposes his way. But it is for Lord to direct his steps.

{16:10} Divinatio in labiis regis, in iudicio non errabit os eius.
{16:10} Foreknowledge is in the lips of the king. His mouth shall not err in judgment.

{16:11} Pondus et statera iudicia Domini sunt: et opera eius omnes lapides sacculi.
{16:11} Weights and scales are judgments of the Lord. And all the stones in the bag are his work.

{16:12} Abominabiles regi qui agunt impie: quoniam iustitia firmatur solium.
{16:12} Those who act impiously are abominable to the king. For the throne is made firm by justice.

{16:13} Voluntas regum labia iusta: qui recta loquitur, diligetur:
{16:13} Just lips are the will of kings. He who speaks honestly shall be loved.

~ Or, who speaks forthrightly or directly or honestly.

{16:14} Indignatio regis, nuncii mortis: et vir sapiens placabit eam.
{16:14} The indignation of a king is a herald of death. And the wise man will appease it.

{16:15} In hilaritate vultus regis, vita: et clementia eius quasi imber serotinus.
{16:15} In the cheerfulness of the king’s countenance, there is life. And his clemency is like belated rain.

{16:16} Posside sapientiam, quia auro melior est: et acquire prudentiam, quia pretiosior est argento.
{16:16} Possess wisdom, for it is better than gold. And acquire prudence, for it is more precious than silver.

~ Prudence is found in the practical application of wisdom.

{16:17} Semita iustorum declinat mala: custos animæ suæ servat viam suam.
{16:17} The path of the just turns away from evils. He who guards his soul preserves his way.

{16:18} Contritionem præcedit superbia: et ante ruinam exaltatur spiritus.
{16:18} Arrogance precedes destruction. And the spirit is exalted before a fall.

{16:19} Melius est humiliari cum mitibus, quam dividere spolia cum superbis.
{16:19} It is better to be humbled with the meek, than to divide spoils with the arrogant.

{16:20} Eruditus in verbo reperiet bona: et qui sperat in Domino, beatus est.
{16:20} The learned in word shall find good things. And whoever hopes in the Lord is blessed.

{16:21} Qui sapiens est corde, appellabitur prudens: et qui dulcis eloquio, maiora percipiet.
{16:21} Whoever is wise in heart shall be called prudent. And whoever is sweet in eloquence shall attain to what is greater.

{16:22} Fons vitæ eruditio possidentis: doctrina stultorum fatuitas.
{16:22} Learning is a fountain of life to one who possesses it. The doctrine of the foolish is senseless.

{16:23} Cor sapientis erudiet os eius: et labiis eius addet gratiam.
{16:23} The heart of the wise shall instruct his mouth and add grace to his lips.

{16:24} Favus mellis, composita verba: dulcedo animæ, sanitas ossium.
{16:24} Careful words are a honeycomb: sweet to the soul and healthful to the bones.

{16:25} Est via quæ videtur homini recta: et novissima eius ducunt ad mortem.
{16:25} There is a way which seems right to a man, and its end result leads to death.

{16:26} Anima laborantis laborat sibi, quia compulit eum os suum:
{16:26} The soul of the laborer labors for himself, because his mouth has driven him to it.

{16:27} Vir impius fodit malum, et in labiis eius ignis ardescit.
{16:27} The impious man digs up evil, and in his lips is a burning fire.

{16:28} Homo perversus suscitat lites: et verbosus separat principes.
{16:28} A perverse man stirs up lawsuits. And one who is verbose divides leaders.

{16:29} Vir iniquus lactat amicum suum: et ducit eum per viam non bonam.
{16:29} A man of iniquity entices his friend, and he leads him along a way that is not good.

{16:30} Qui attonitis oculis cogitat prava, mordens labia sua, perficit malum.
{16:30} Whoever, with astonished eyes, thinks up depravities, biting his lips, accomplishes evil.

{16:31} Corona dignitatis senectus, quæ in viis iustitiæ reperietur.
{16:31} Old age is a crown of dignity, when it is found in the ways of justice.

{16:32} Melior est patiens viro forti: et qui dominatur animo suo, expugnatore urbium.
{16:32} A patient man is better than a strong one. And whoever rules his soul is better than one who assaults cities.

{16:33} Sortes mittuntur in sinum, sed a Domino temperantur.
{16:33} Lots are cast into the lap, but they are tempered by the Lord.

[Proverbia 17]
[Proverbs 17]