The Sacred BibleThe 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 every day, 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]

{17:1} Melior est buccella sicca cum gaudio, quam domus plena victimis cum iurgio.
{17:1} A dry morsel with gladness is better than a house full of sacrifices along with conflict.

{17:2} Servus sapiens dominabitur filiis stultis, et inter fratres hereditatem dividet.
{17:2} A wise servant shall rule over foolish sons, and he will divide the inheritance among brothers.

{17:3} Sicut igne probatur argentum, et aurum camino: ita corda probat Dominus.
{17:3} Just as silver is tested by fire, and gold is tested in the furnace, so also does the Lord test hearts.

{17:4} Malus obedit linguæ iniquæ: et fallax obtemperat labiis mendacibus.
{17:4} The evil obey an unjust tongue. And the false are submissive to lying lips.

{17:5} Qui despicit pauperem, exprobrat Factori eius: et qui ruina lætatur alterius, non erit impunitus.
{17:5} Whoever despises the poor rebukes his Maker. And whoever rejoices in the ruin of another will not go unpunished.

{17:6} Corona senum filii filiorum: et gloria filiorum patres eorum.
{17:6} Sons of sons are the crown of old age. And the glory of sons is their fathers.

{17:7} Non decent stultum verba composita: nec principem labium mentiens.
{17:7} Well-chosen words are not fitting for the foolish, nor are lying lips fitting for a leader.

{17:8} Gemma gratissima, expectatio præstolantis: quocumque se vertit, prudenter intelligit.
{17:8} The expectation of those who stand ready is a most pleasing jewel. Whichever way he turns himself, he understands prudently.

{17:9} Qui celat delictum, quærit amicitias: qui altero sermone repetit, separat fœderatos.
{17:9} Whoever conceals an offense seeks friendships. Whoever repeats the words of another separates allies.

{17:10} Plus proficit correptio apud prudentem, quam centum plagæ apud stultum.
{17:10} A correction benefits more with a wise man, than a hundred stripes with a fool.

{17:11} Semper iurgia quærit malus: Angelus autem crudelis mittetur contra eum.
{17:11} The evil one continually seeks conflicts. But a cruel Angel shall be sent against him.

{17:12} Expedit magis ursæ occurrere raptis fœtibus, quam fatuo confidenti in stultitia sua.
{17:12} It is more expedient to meet a bear robbed of her young, than the foolish trusting in his own folly.

{17:13} Qui reddit mala pro bonis, non recedet malum de domo eius.
{17:13} Whoever repays evil for good, evil shall not withdraw from his house.

{17:14} Qui dimittit aquam, caput est iurgiorum: et antequam patiatur contumeliam, iudicium deserit.
{17:14} Whoever releases the water is the head of the conflict. And just before he suffers contempt, he abandons judgment.

{17:15} Qui iustificat impium, et qui condemnat iustum, abominabilis est uterque apud Deum.
{17:15} Those who justify the impious, and those who condemn the just, both are abominable with God.

{17:16} Quid prodest stulto habere divitias, cum sapientiam emere non possit? Qui altum facit domum suam, quærit ruinam: et qui evitat discere, incidet in mala.
{17:16} What does it profit the foolish to have riches, when he is not able to buy wisdom? Whoever makes his house high seeks ruin. And whoever shuns learning shall fall into evils.

{17:17} Omni tempore diligit qui amicus est: et frater in angustiis comprobatur.
{17:17} Whoever is a friend loves at all times. And a brother is proved by distress.

{17:18} Stultus homo plaudet manibus cum spoponderit pro amico suo.
{17:18} A foolish man will clap his hands, when he makes a pledge for his friend.

{17:19} Qui meditatur discordias, diligit rixas: et qui exaltat ostium, quærit ruinam.
{17:19} Whoever dwells on discord loves disputes. And whoever exalts his door seeks ruin.

{17:20} Qui perversi cordis est, non inveniet bonum: et qui vertit linguam, incidet in malum.
{17:20} Whoever is of a perverse heart shall not find good. And whoever turns his tongue shall fall into evil.

{17:21} Natus est stultus in ignominiam suam: sed nec pater in fatuo lætabitur.
{17:21} A foolish one is born into his own disgrace. But his father will not rejoice in one who is senseless.

{17:22} Animus gaudens ætatem floridam facit: spiritus tristis exiccat ossa.
{17:22} A joyful soul makes a lifetime flourish. A gloomy spirit dries out the bones.

{17:23} Munera de sinu impius accipit, ut pervertat semitas iudicii.
{17:23} The impious receives gifts from the bosom, so that he may pervert the paths of judgment.

{17:24} In facie prudentis lucet sapientia: oculi stultorum in finibus terræ.
{17:24} Prudence shines from the face of the wise. The eyes of the foolish are on the ends of the earth.

{17:25} Ira patris, filius stultus: et dolor matris quæ genuit eum.
{17:25} A foolish son is the anger of the father and the grief of the mother who conceived him.

{17:26} Non est bonum, damnum inferre iusto: nec percutere principem, qui recta iudicat.
{17:26} It is not good to inflict damage on the just, nor to strike the leader who judges uprightly.

{17:27} Qui moderatur sermones suos, doctus et prudens est: et pretiosi spiritus vir eruditus.
{17:27} Whoever moderates his words is learned and prudent. And a man of learning has a precious spirit.

{17:28} Stultus quoque si tacuerit, sapiens reputabitur: et si compresserit labia sua, intelligens.
{17:28} If he would remain silent, even the foolish would be considered wise, and if he closes his lips, intelligent.

[Proverbia 18]
[Proverbs 18]

{18:1} Occasiones quærit qui vult recedere ab amico: omni tempore erit exprobrabilis.
{18:1} Whoever has a will to withdraw from a friend, seeks occasions; he shall be reproached at all times.

{18:2} Non recipit stultus verba prudentiæ: nisi ea dixeris quæ versantur in corde eius.
{18:2} The foolish do not accept words of prudence, unless you say what is already turning in his heart.

{18:3} Impius, cum in profundum venerit peccatorum, contemnit: sed sequitur eum ignominia et opprobrium.
{18:3} The impious, when he has arrived within the depths of sin, thinks little of it. But ill repute and disgrace follow him.

{18:4} Aqua profunda verba ex ore viri: et torrens redundans fons sapientiæ.
{18:4} Words from the mouth of a man are deep waters. And the fountain of wisdom is a torrent overflowing.

{18:5} Accipere personam impii non est bonum, ut declines a veritate iudicii.
{18:5} It is not good to accept the character of the impious, so as to turn away from true judgment.

{18:6} Labia stulti miscent se rixis: et os eius iurgia provocat.
{18:6} The lips of the foolish meddle in disputes. And his mouth provokes conflicts.

{18:7} Os stulti contritio eius: et labia ipsius, ruina animæ eius.
{18:7} The mouth of the foolish is his destruction, and his own lips are the ruin of his soul.

{18:8} Verba bilinguis, quasi simplicia: et ipsa perveniunt usque ad interiora ventris. Pigrum deiicit timor: animæ autem effeminatorum esurient.
{18:8} The words of the double-tongued seem simple. And they reach even to the interior of the gut. Fear casts down the lazy, but the souls of the effeminate shall go hungry.

{18:9} Qui mollis et dissolutus est in opere suo, frater est sua opera dissipantis.
{18:9} Whoever is dissolute and slack in his work is the brother of him who wastes his own works.

{18:10} Turris fortissima, nomen Domini: ad ipsum currit iustus, et exaltabitur.
{18:10} The name of the Lord is a very strong tower. The just one rushes to it, and he shall be exalted.

{18:11} Substantia divitis urbs roboris eius, et quasi murus validus circumdans eum.
{18:11} The substance of the wealthy is the city of his strength, and it is like a strong wall encircling him.

~ A different Latin word is used in this verse, to describe the strength of riches, than is used in the previous verse to describe the strength of calling upon the name of the Lord. These are two different kinds of strength.

{18:12} Antequam conteratur, exaltatur cor hominis: et antequam glorificetur, humiliatur.
{18:12} The heart of a man is exalted before it is crushed and humbled before it is glorified.

~ This verse applies to the contemplative way.

{18:13} Qui prius respondet quam audiat, stultum se esse demonstrat, et confusione dignum.
{18:13} Whoever responds before he listens, demonstrates himself to be foolish and deserving of confusion.

{18:14} Spiritus viri sustentat imbecillitatem suam: spiritum vero ad irascendum facilem quis poterit sustinere?
{18:14} The spirit of a man sustains his weakness. Yet who can sustain a spirit that is easily angered?

{18:15} Cor prudens possidebit scientiam: et auris sapientium quærit doctrinam.
{18:15} A prudent heart shall possess knowledge. And the ear of the wise seeks doctrine.

{18:16} Donum hominis dilatat viam eius, et ante principes spatium ei facit.
{18:16} A man’s gift expands his way and makes space for him before leaders.

{18:17} Iustus, prior est accusator sui: venit amicus eius, et investigabit eum.
{18:17} The just is the first accuser of himself; his friend arrives and shall investigate him.

{18:18} Contradictiones comprimit sors, et inter potentes quoque diiudicat.
{18:18} Casting a lot suppresses contentions and passes judgment, even among the powerful.

{18:19} Frater, qui adiuvatur a fratre, quasi civitas firma: et iudicia quasi vectes urbium.
{18:19} A brother who is helped by a brother is like a reinforced city, and judgments are like the bars of cities.

{18:20} De fructu oris viri replebitur venter eius: et genimina labiorum ipsius saturabunt eum.
{18:20} From the fruit of a man’s mouth shall his belly be filled. And the harvest of his own lips shall satisfy him.

~ The word ‘harvest’ is a looser translation of ‘genimina,’ because the latter is clearly a continuation of the metaphor from earlier in the same verse. There is the fruit of a man’s mouth and the ‘genimina’ (spouts, shoots, vegetables, crops, produce, etc.). The translation of harvest makes the verse more comprehensible in English than any of the more literal translation choices.

{18:21} Mors, et vita in manu linguæ: qui diligunt eam, comedent fructus eius.
{18:21} Death and life are in the power of the tongue. Whoever values it shall eat from its fruits.

{18:22} Qui invenit mulierem bonam, invenit bonum: et hauriet iucunditatem a Domino. Qui expellit mulierem bonam, expellit bonum: qui autem tenet adulteram, stultus est et impius.
{18:22} He who has found a good wife has found goodness, and he shall draw contentment from the Lord. He who expels a good wife expels goodness. But he who holds on to an adulteress is foolish and impious.

~ He who has found a good wife has not merely found a good thing, he has found goodness itself, a reflection within his wife of God who is Goodness, and so he shall draw contentment from God himself.

{18:23} Cum obsecrationibus loquetur pauper: et dives effabitur rigide.
{18:23} The poor will speak with supplications. And the rich will express themselves roughly.

{18:24} Vir amabilis ad societatem, magis amicus erit, quam frater.
{18:24} A man amiable to society shall be more friendly than a brother.

[Proverbia 19]
[Proverbs 19]

{19:1} Melior est pauper, qui ambulat in simplicitate sua, quam dives torquens labia sua, et insipiens.
{19:1} Better is the poor who walks in his simplicity, than the rich who twists his lips and is unwise.

{19:2} Ubi non est scientia animæ, non est bonum: et qui festinus est pedibus, offendet.
{19:2} Where there is no knowledge of the soul, there is no good. And whoever hurries with his feet will stumble.

{19:3} Stultitia hominis supplantat gressus eius: et contra Deum fervet animo suo.
{19:3} The foolishness of a man undermines his steps. And then he seethes in his soul against God.

{19:4} Divitiæ addunt amicos plurimos: a paupere autem et hi, quos habuit, separantur.
{19:4} Riches add many friends. But from the pauper, even those whom he had become separated.

{19:5} Testis falsus non erit impunitus: et qui mendacia loquitur, non effugiet.
{19:5} A false witness shall not go unpunished. And whoever speaks lies will not escape.

{19:6} Multi colunt personam potentis, et amici sunt dona tribuentis.
{19:6} Many honor the character of one who is powerful, and there are friends for a giver of gifts.

{19:7} Fratres hominis pauperis oderunt eum: insuper et amici procul recesserunt ab eo. Qui tantum verba sectatur, nihil habebit:
{19:7} The brothers of the poor man hate him. Moreover, even his friends have withdrawn far from him. Whoever pursues only words shall have nothing.

{19:8} qui autem possessor est mentis, diligit animam suam, et custos prudentiæ inveniet bona.
{19:8} But whoever possesses reason loves his own soul. And one who guards prudence shall discover good things.

{19:9} Falsus testis non erit impunitus: et qui loquitur mendacia, peribit.
{19:9} A false witness shall not go unpunished. And whoever speaks lies will perish.

{19:10} Non decent stultum deliciæ: nec servum dominari principibus.
{19:10} Fine things are not fitting for the foolish, nor is it fitting for a servant to rule over princes.

{19:11} Doctrina viri per patientiam noscitur: et gloria eius est iniqua prætergredi.
{19:11} The doctrine of a man is known through patience. And his glory is to pass beyond iniquities.

{19:12} Sicut fremitus leonis, ita et regis ira: et sicut ros super herbam, ita et hilaritas eius.
{19:12} Like the roaring of a lion, so also is the wrath of a king. And his cheerfulness is like the dew upon the grass.

{19:13} Dolor patris, filius stultus: et tecta iugiter perstillantia, litigiosa mulier.
{19:13} A foolish son is the grief of his father. And an argumentative wife is like a roof that is continually leaking.

~ Literally, ‘perstillantia’ means ‘dripping through,’ i.e. leaking.

{19:14} Domus, et divitiæ dantur a parentibus: a Domino autem proprie uxor prudens.
{19:14} A house and its riches are given by parents. But a prudent wife is particularly from the Lord.

{19:15} Pigredo immittit soporem, et anima dissoluta esuriet.
{19:15} Laziness sends one into a deep sleep, and a dissolute soul will go hungry.

{19:16} Qui custodit mandatum, custodit animam suam: qui autem negligit viam suam, mortificabitur.
{19:16} Whoever guards a commandment guards his own soul. But whoever neglects his own way will die.

{19:17} Fœneratur Domino qui miseretur pauperis: et vicissitudinem suam reddet ei.
{19:17} Whoever is merciful to the poor lends to the Lord. And he will repay him for his efforts.

{19:18} Erudi filium tuum, ne desperes: ad interfectionem autem eius ne ponas animam tuam.
{19:18} Teach your son; do not despair. But do not set your soul toward putting him to death.

{19:19} Qui impatiens est, sustinebit damnum: et cum rapuerit, aliud apponet.
{19:19} Whoever is impatient will sustain damage. And when it has been taken away, he will set up another.

{19:20} Audi consilium, et suscipe disciplinam, ut sis sapiens in novissimis tuis.
{19:20} Listen to counsel and take up discipline, so that you may be wise in your latter days.

{19:21} Multæ cogitationes in corde viri: voluntas autem Domini permanebit.
{19:21} There are many intentions in the heart of a man. But the will of the Lord shall stand firm.

{19:22} Homo indigens misericors est: et melior est pauper quam vir mendax.
{19:22} An indigent man is merciful. And a pauper is better than a deceitful man.

{19:23} Timor Domini ad vitam: et in plenitudine commorabitur, absque visitatione pessima.
{19:23} The fear of the Lord is unto life. And he shall linger in plentitude, without being visited by disaster.

~ The word ‘pessima’ like the word ‘mala’ can refer to what is wicked or evil, but it can also refer to disaster or misfortune.

{19:24} Abscondit piger manum suam sub ascella, nec ad os suum applicat eam.
{19:24} The lazy conceals his hand under his arm, and he will not so much as bring it to his mouth.

{19:25} Pestilente flagellato stultus sapientior erit: si autem corripueris sapientem, intelliget disciplinam.
{19:25} When the pestilent are scourged, the foolish will become wiser. But if you chastise the wise, he will understand discipline.

{19:26} Qui affligit patrem, et fugat matrem, ignominiosus est et infelix.
{19:26} Whoever afflicts his father and flees from his mother is disreputable and unhappy.

{19:27} Non cesses fili audire doctrinam, nec ignores sermones scientiæ.
{19:27} Son, do not cease listening to doctrine, and do not be ignorant of the sermons of knowledge.

{19:28} Testis iniquus deridet iudicium: et os impiorum devorat iniquitatem.
{19:28} An unjust witness ridicules judgment. And the mouth of the impious devours iniquity.

{19:29} Parata sunt derisoribus iudicia: et mallei percutientes stultorum corporibus.
{19:29} Judgments are prepared for those who ridicule. And striking hammers are prepared for the bodies of the foolish.

[Proverbia 20]
[Proverbs 20]

{20:1} Luxuriosa res, vinum, et tumultuosa ebrietas: quicumque his delectatur, non erit sapiens.
{20:1} It is a luxurious thing, wine, and inebriation is tumultuous. Anyone who is delighted by this will not be wise.

{20:2} Sicut rugitus leonis, ita et terror regis: qui provocat eum, peccat in animam suam.
{20:2} Just like the roaring of a lion, so also is the dread of a king. Whoever provokes him sins in his own soul.

{20:3} Honor est homini, qui separat se a contentionibus: omnes autem stulti miscentur contumeliis.
{20:3} Honor is for the man who separates himself from contentions. But all the foolish meddle in altercations.

{20:4} Propter frigus piger arare noluit: mendicabit ergo æstate, et non dabitur illi.
{20:4} Because of the cold, the lazy one was not willing to plough. Therefore, in the summer, he will beg, and it will not be given to him.

{20:5} Sicut aqua profunda, sic consilium in corde viri: sed homo sapiens exhauriet illud.
{20:5} Counsel in the heart of a man is like deep waters. But a wise man will draw it out.

{20:6} Multi homines misericordes vocantur: virum autem fidelem quis inveniet?
{20:6} Many men are called merciful. But who will find a faithful man?

{20:7} Iustus, qui ambulat in simplicitate sua, beatos post se filios derelinquet.
{20:7} The just who walks in his simplicity shall leave behind him blessed sons.

{20:8} Rex, qui sedet in solio iudicii, dissipat omne malum intuitu suo.
{20:8} The king who sits on the throne of judgment scatters all evil with his gaze.

{20:9} Quis potest dicere: Mundum est cor meum, purus sum a peccato?
{20:9} Who is able to say: “My heart is clean. I am pure from sin?”

{20:10} Pondus et pondus, mensura et mensura: utrumque abominabile est apud Deum.
{20:10} Diverse weights, diverse measures: both are abominable with God.

{20:11} Ex studiis suis intelligitur puer, si munda et recta sint opera eius.
{20:11} A child may be understood by his interests: whether his works may be clean and upright.

{20:12} Aurem audientem, et oculum videntem, Dominus fecit utrumque.
{20:12} The hearing ear and the seeing eye: the Lord has made them both.

{20:13} Noli diligere somnum, ne te egestas opprimat: aperi oculos tuos, et saturare panibus.
{20:13} Do not love sleep, lest deprivation oppress you. Open your eyes and be satisfied with bread.

{20:14} Malum est, malum est, dicit omnis emptor: et cum recesserit, tunc gloriabitur.
{20:14} “It is bad, it is bad,” says every buyer; and when he has withdrawn, then he will boast.

{20:15} Est aurum, et multitudo gemmarum: et vas pretiosum labia scientiæ.
{20:15} There is gold, and there are a multitude of jewels. But lips of knowledge are a precious vessel.

{20:16} Tolle vestimentum eius, qui fideiussor extitit alieni, et pro extraneis aufer pignus ab eo.
{20:16} Take away the vestments of him who stands up to vouch for a stranger, and take a pledge from him instead of from outsiders.

{20:17} Suavis est homini panis mendacii: et postea implebitur os eius calculo.
{20:17} The bread of lies is sweet to a man. But afterwards, his mouth will be filled with pebbles.

{20:18} Cogitationes consiliis roborantur: et gubernaculis tractanda sunt bella.
{20:18} Plans are strengthened by counsels. And wars are to be handled by governments.

{20:19} Ei, qui revelat mysteria, et ambulat fraudulenter, et dilatat labia sua, ne commiscearis.
{20:19} Do not become involved with him who reveals mysteries, and who walks deceitfully, and who enlarges his lips.

{20:20} Qui maledicit patri suo, et matri, extinguetur lucerna eius in mediis tenebris.
{20:20} Whoever curses his father and mother, his lamp will be extinguished in the midst of darkness.

{20:21} Hereditas, ad quam festinatur in principio, in novissimo benedictione carebit.
{20:21} When an inheritance is obtained hastily in the beginning, in the end it will be without a blessing.

{20:22} Ne dicas: Reddam malum: expecta Dominum, et liberabit te.
{20:22} Do not say, “I will repay evil.” Wait for the Lord, and he will free you.

{20:23} Abominatio est apud Dominum pondus et pondus: statera dolosa non est bona.
{20:23} Diverse weights are an abomination with the Lord. A deceitful balance is not good.

{20:24} A Domino diriguntur gressus viri: quis autem hominum intelligere potest viam suam?
{20:24} The steps of men are directed by the Lord. But who is the man able to understand his own way?

{20:25} Ruina est homini devorare sanctos, et post vota retractare.
{20:25} It is ruin for a man to devour what is holy, or, after making vows, to retract them.

{20:26} Dissipat impios rex sapiens, et incurvat super eos fornicem.
{20:26} A wise king scatters the impious and bends an archway over them.

{20:27} Lucerna Domini spiraculum hominis, quæ investigat omnia secreta ventris.
{20:27} The spirit of a man is a lamp to the Lord, which investigates all the secrets of the inner self.

{20:28} Misericordia, et veritas custodiunt regem, et roboratur clementia thronus eius.
{20:28} Mercy and truth guard the king, and his throne is strengthened by clemency.

{20:29} Exultatio iuvenum, fortitudo eorum: et dignitas senum canities.
{20:29} The joy of youths is their strength. And the dignity of old men is their grey hairs.

{20:30} Livor vulneris absterget mala: et plagæ in secretioribus ventris.
{20:30} The bruise of a wound, as well as scourges, shall wipe away evils in the more secret places of the inner self.

~ The second part of this verse is to be understood as combining with the first, as if to say: “The bruise of a wound shall wipe away evils, and scourges shall wipe away evils, in the more secret places of the inner self.”

[Proverbia 21]
[Proverbs 21]

{21:1} Sicut divisiones aquarum, ita cor regis in manu Domini: quocumque voluerit, inclinabit illud.
{21:1} Just as with the dividing of the waters, so also is the heart of the king in the hand of the Lord. He shall bend it whichever way he wills.

{21:2} Omnis via viri recta sibi videtur: appendit autem corda Dominus.
{21:2} Every way of a man seems right to himself. But the Lord weighs hearts.

{21:3} Facere misericordiam et iudicium, magis placet Domino quam victimæ.
{21:3} To do mercy and judgment is more pleasing to the Lord than sacrifices.

{21:4} Exaltatio oculorum est dilatatio cordis: lucerna impiorum peccatum.
{21:4} To lift up the eyes is to enlarge the heart. The lamp of the impious is sin.

{21:5} Cogitationes robusti semper in abundantia: omnis autem piger semper in egestate est.
{21:5} The intentions of the robust continually bring forth abundance. But all the lazy are continually in need.

{21:6} Qui congregat thesauros lingua mendacii, vanus et excors est, et impingetur ad laqueos mortis.
{21:6} Whoever gathers treasures by a lying tongue is vain and heartless. And he will stumble into the snares of death.

{21:7} Rapinæ impiorum detrahent eos, quia noluerunt facere iudicium.
{21:7} The robberies of the impious will drag them down, because they were not willing to do judgment.

{21:8} Perversa via viri, aliena est: qui autem mundus est, rectum opus eius.
{21:8} The perverse way of a man is foreign. But whoever is pure: his work is upright.

{21:9} Melius est sedere in angulo domatis, quam cum muliere litigiosa, et in domo communi.
{21:9} It is better to sit in a corner of the attic, than with a contentious woman and in a shared house.

{21:10} Anima impii desiderat malum, non miserebitur proximo suo.
{21:10} The soul of the impious desires evil; he will not take pity on his neighbor.

{21:11} Mulctato pestilente sapientior erit parvulus: et si sectetur sapientem, sumet scientiam.
{21:11} When the pestilent is punished, a little one will become wiser. And if he pursues what is wise, he will receive knowledge.

{21:12} Excogitat iustus de domo impii, ut detrahat impios a malo.
{21:12} The just thinks carefully about the house of the impious, so that he may draw the impious away from evil.

{21:13} Qui obturat aurem suam ad clamorem pauperis, et ipse clamabit, et non exaudietur.
{21:13} Whoever blocks his ears to the outcry of the poor shall also cry out himself, and he will not be heeded.

{21:14} Munus absconditum extinguit iras: et donum in sinu indignationem maximam.
{21:14} A surprise gift extinguishes anger. And a gift concealed in the bosom extinguishes the greatest indignation.

{21:15} Gaudium iusto est facere iudicium: et pavor operantibus iniquitatem.
{21:15} It is gladness for the just to do judgment; and it is dread for those who work iniquity.

{21:16} Vir, qui erraverit a via doctrinæ, in cœtu gigantum commorabitur.
{21:16} A man who wanders astray from the way of doctrine will linger in the company of the giants.

{21:17} Qui diligit epulas, in egestate erit: qui amat vinum, et pinguia, non ditabitur.
{21:17} Whoever loves a feast will be in deprivation. Whoever loves wine and fatness will not be enriched.

{21:18} Pro iusto datur impius: et pro rectis iniquus.
{21:18} The impious is given over instead of the just, and the iniquitous is given over in place of the upright.

{21:19} Melius est habitare in terra deserta, quam cum muliere rixosa et iracunda.
{21:19} It is better to live in a deserted land, than with a quarrelsome and emotional woman.

{21:20} Thesaurus desiderabilis, et oleum in habitaculo iusti: et imprudens homo dissipabit illud.
{21:20} There is desirable treasure, as well as oil, in the habitations of the just. And the imprudent man will waste it.

{21:21} Qui sequitur iustitiam et misericordiam, inveniet vitam, iustitiam, et gloriam.
{21:21} Whoever follows justice and mercy shall discover life, justice, and glory.

{21:22} Civitatem fortium ascendit sapiens, et destruxit robur fiduciæ eius.
{21:22} The wise has ascended the city of the strong, and he has torn down the bulwark of its confidence.

{21:23} Qui custodit os suum, et linguam suam, custodit ab angustiis animam suam.
{21:23} Whoever guards his mouth and his tongue guards his soul from anguish.

{21:24} Superbus et arrogans vocatur indoctus, qui in ira operatur superbiam.
{21:24} A proud and arrogant one is also called ignorant, if he, in anger, acts according to pride.

{21:25} Desideria occidunt pigrum: noluerunt enim quidquam manus eius operari:
{21:25} Desires kill the lazy, for his hands are not willing to work at all.

{21:26} tota die concupiscit et desiderat: qui autem iustus est, tribuet, et non cessabit.
{21:26} He covets and desires all day long. But whoever is just shall distribute and shall not cease.

{21:27} Hostiæ impiorum abominabiles, quia offeruntur ex scelere.
{21:27} The sacrifices of the impious are abominable, because they are offered out of wickedness.

{21:28} Testis mendax peribit: vir obediens loquetur victoriam.
{21:28} A lying witness will perish. An obedient man shall speak of victory.

{21:29} Vir impius procaciter obfirmat vultum suum: qui autem rectus est, corrigit viam suam.
{21:29} The impious man insolently hardens his face. But whoever is upright corrects his own way.

{21:30} Non est sapientia, non est prudentia, non est consilium contra Dominum.
{21:30} There is no wisdom, there is no prudence, there is no counsel, which is against the Lord.

{21:31} Equus paratur ad diem belli: Dominus autem salutem tribuit.
{21:31} The horse is prepared for the day of battle. But the Lord bestows salvation.

[Proverbia 22]
[Proverbs 22]

{22:1} Melius est nomen bonum, quam divitiæ multæ: super argentum et aurum, gratia bona.
{22:1} A good name is better than many riches. And good esteem is above silver and gold.

{22:2} Dives, et pauper obviaverunt sibi: utriusque operator est Dominus.
{22:2} The rich and poor have met one another. The Lord is the maker of them both.

{22:3} Callidus vidit malum, et abscondit se: innocens pertransiit, et afflictus est damno.
{22:3} The clever saw evil and hid himself. The innocent continued on and was afflicted with damage.

{22:4} Finis modestiæ timor Domini, divitiæ et gloria et vita.
{22:4} The end of moderation is the fear of the Lord, riches and glory and life.

~ A translation of ‘modestiae’ as modesty would be too limited for this context. The verse refers to every type of self-restraint, including modesty. The word ‘finis’ has a dual meaning here: it refers to the limits of moderation as well as to its final result.

{22:5} Arma et gladii in via perversi: custos autem animæ suæ longe recedit ab eis.
{22:5} Weapons and swords are on the way of the perverse. But he who guards his own soul withdraws far from them.

{22:6} Proverbium est: Adolescens iuxta viam suam, etiam cum senuerit, non recedet ab ea.
{22:6} The proverb is: A youth is close to his way; even when he is old, he will not withdraw from it.

{22:7} Dives pauperibus imperat: et qui accipit mutuum, servus est fœnerantis.
{22:7} The rich rule over the poor. And the borrower is servant to the lender.

{22:8} Qui seminat iniquitatem, metet mala, et virga iræ suæ consummabitur.
{22:8} Whoever sows iniquity will reap evils, and by the rod of his own wrath he will be consumed.

{22:9} Qui pronus est ad misericordiam, benedicetur: de panibus enim suis dedit pauperi. Victoriam et honorem acquiret qui dat munera: animam autem aufert accipientium.
{22:9} Whoever is inclined to mercy shall be blessed, for from his bread he has given to the poor. Whoever gives gifts will acquire victory and honor. But he carries away the soul of the receiver.

{22:10} Eiice derisorem, et exibit cum eo iurgium, cessabuntque causæ et contumeliæ.
{22:10} Cast out the one who ridicules, and conflict will go out with him, and accusations and insults will cease.

{22:11} Qui diligit cordis munditiam, propter gratiam labiorum suorum habebit amicum regem.
{22:11} Whoever loves cleanness of heart, because of the grace of his lips, will have the king as his friend.

{22:12} Oculi Domini custodiunt scientiam: et supplantantur verba iniqui.
{22:12} The eyes of the Lord watch over knowledge. And the words of the iniquitous are supplanted.

{22:13} Dicit piger: Leo est foris, in medio platearum occidendus sum.
{22:13} The lazy one says: “There is a lion outside. I might be slain in the midst of the streets.”

{22:14} Fovea profunda, os alienæ: cui iratus est Dominus, incidet in eam.
{22:14} The mouth of a foreign woman is a deep pit; the Lord was angry with him who will fall into it.

{22:15} Stultitia colligata est in corde pueri, et virga disciplinæ fugabit eam.
{22:15} Foolishness has been bound to the heart of a child, and a rod of discipline shall cause it to flee.

{22:16} Qui calumniatur pauperem, ut augeat divitias suas, dabit ipse ditiori, et egebit.
{22:16} Whoever slanders the poor, so as to augment his own riches, will give it away to one who is richer, and will be in need.

{22:17} Inclina aurem tuam, et audi verba sapientium: appone autem cor ad doctrinam meam.
{22:17} Incline your ear, and listen to the words of the wise. Then apply your heart to my doctrine.

{22:18} Quæ pulchra erit tibi, cum servaveris eam in ventre tuo, et redundabit in labiis tuis,
{22:18} It shall be beautiful to you, if you preserve it in your inner self, and it shall overflow from your lips,

{22:19} ut sit in Domino fiducia tua, unde et ostendi eam tibi hodie.
{22:19} so that your confidence may be in the Lord. Therefore, I also have revealed it to you this day.

{22:20} Ecce descripsi eam tibi tripliciter, in cogitationibus et scientia:
{22:20} Behold, I have written it for you in three ways, and with meditations and knowledge,

{22:21} ut ostenderem tibi firmitatem, et eloquia veritatis, respondere ex his illis, qui miserunt te.
{22:21} so that I might reveal to you, firmly and with words of truth, in order to respond about these things to those who sent you.

{22:22} Non facias violentiam pauperi, quia pauper est: neque conteras egenum in porta:
{22:22} Do not act with violence toward the pauper because he is poor. And do not weary the needy at the gate.

{22:23} quia iudicabit Dominus causam eius, et configet eos, qui confixerunt animam eius.
{22:23} For the Lord will judge his case, and he will pierce those who have pierced his soul.

{22:24} Noli esse amicus homini iracundo, neque ambules cum viro furioso:
{22:24} Do not be willing to be a friend to an angry man, and do not walk with a furious man,

{22:25} ne forte discas semitas eius, et sumas scandalum animæ tuæ.
{22:25} lest perhaps you learn his ways, and take up a stumbling block to your soul.

{22:26} Noli esse cum his, qui defigunt manus suas, et qui vades se offerunt pro debitis:
{22:26} Do not be willing to be with those who certify with their hands, and who offer themselves as a guarantee against debts.

{22:27} si enim non habes unde restituas, quid causæ est ut tollat operimentum de cubili tuo?
{22:27} For if you do not have the means to restore, what reason should there be for him to take the covering from your bed?

{22:28} Ne transgrediaris terminos antiquos, quos posuerunt patres tui.
{22:28} Do not cross beyond the ancient limits that your fathers have set.

{22:29} Vidisti virum velocem in opere suo? Coram regibus stabit, nec erit ante ignobiles.
{22:29} Have you seen a man swift in his work? He shall stand in the sight of kings, and not before those who are disreputable.

[Proverbia 23]
[Proverbs 23]

{23:1} Quando sederis ut comedas cum principe, diligenter attende quæ apposita sunt ante faciem tuam:
{23:1} When you sit down to eat with a leader, pay close attention to what has been set before your face,

{23:2} et statue cultrum in gutture tuo, si tamen habes in potestate animam tuam,
{23:2} and put a knife to your throat, if, in such a way, you could hold your soul in your own power.

{23:3} ne desideres de cibis eius, in quo est panis mendacii.
{23:3} Do not desire his foods, in which is the bread of deceit.

{23:4} Noli laborare ut diteris: sed prudentiæ tuæ pone modum.
{23:4} Do not be willing to labor so that you may be enriched. But set limits by your prudence.

{23:5} Ne erigas oculos tuos ad opes, quas non potes habere: quia facient sibi pennas quasi aquilæ, et volabunt in cælum.
{23:5} Do not raise your eyes toward wealth that you are not able to have. For they will make themselves wings, like those of an eagle, and they will fly in the sky.

{23:6} Ne comedas cum homine invido, et ne desideres cibos eius:
{23:6} Do not eat with an envious man, and do not desire his foods.

{23:7} quoniam in similitudinem arioli, et coniectoris, æstimat quod ignorat. Comede et bibe, dicet tibi: et mens eius non est tecum.
{23:7} For, like a seer and an interpreter of dreams, he presumes what he does not know. “Eat and drink,” he will say to you; and his mind is not with you.

{23:8} Cibos, quos comederas, evomes: et perdes pulchros sermones tuos.
{23:8} The foods that you had eaten, you will vomit up. And you will lose the beauty in your words.

{23:9} In auribus insipientium ne loquaris: qui despicient doctrinam eloquii tui.
{23:9} Do not speak into the ears of the unwise. They will despise the doctrine of your eloquence.

{23:10} Ne attingas parvulorum terminos: et agrum pupillorum ne introeas:
{23:10} Do not touch the boundaries of little ones, and do not enter into the field of the fatherless.

{23:11} Propinquus enim illorum fortis est: et ipse iudicabit contra te causam illorum.
{23:11} For their close relative is strong, and he will judge their case against you.

{23:12} Ingrediatur ad doctrinam cor tuum: et aures tuæ ad verba scientiæ.
{23:12} Let your heart enter into doctrine, and let your ears enter into words of knowledge.

{23:13} Noli subtrahere a puero disciplinam: si enim percusseris eum virga, non morietur.
{23:13} Do not be willing to take away discipline from a child. For if you strike him with the rod, he will not die.

{23:14} Tu virga percuties eum: et animam eius de inferno liberabis.
{23:14} You will strike him with the rod, and so shall you deliver his soul from Hell.

{23:15} Fili mi, si sapiens fuerit animus tuus, gaudebit tecum cor meum:
{23:15} My son, if your soul will become wise, my heart will be glad with you.

{23:16} et exultabunt renes mei, cum locuta fuerint rectum labia tua.
{23:16} And my temperament will exult, when your lips will have spoken what is upright.

{23:17} Non æmuletur cor tuum peccatores: sed in timore Domini esto tota die:
{23:17} Let not your heart compete with sinners. But be in the fear of the Lord all day long.

{23:18} quia habebis spem in novissimo, et præstolatio tua non auferetur.
{23:18} For you will have hope in the end, and your expectation will not be taken away.

{23:19} Audi fili mi, et esto sapiens: et dirige in via animum tuum.
{23:19} Listen, my son, and be wise, and direct your soul along the way.

{23:20} Noli esse in conviviis potatorum, nec in comessationibus eorum, qui carnes ad vescendum conferunt:
{23:20} Do not be willing to be in the feasts of great drinkers, nor in the carousings of those who gather to feed on flesh.

{23:21} quia vacantes potibus, et dantes symbola consumentur, et vestietur pannis dormitatio.
{23:21} For those who waste time drinking, and who surrender themselves to symbols, will be consumed. And those who sleep will be clothed in rags.

{23:22} Audi patrem tuum, qui genuit te: et ne contemnas cum senuerit mater tua.
{23:22} Listen to your father, who conceived you. And do not despise your mother, when she is old.

{23:23} Veritatem eme, et noli vendere sapientiam, et doctrinam, et intelligentiam.
{23:23} Purchase truth, and do not sell wisdom, or doctrine, or understanding.

{23:24} Exultat gaudio pater iusti: qui sapientem genuit, lætabitur in eo.
{23:24} The father of the just exults in gladness; he who has conceived the wise will rejoice in him.

{23:25} Gaudeat pater tuus, et mater tua, et exultet quæ genuit te.
{23:25} Let your father and your mother be joyful, and may she who conceived you exult.

{23:26} Præbe fili mi cor tuum mihi: et oculi tui vias meas custodiant.
{23:26} My son, offer me your heart, and let your eyes keep to my ways.

{23:27} Fovea enim profunda est meretrix: et puteus angustus, aliena.
{23:27} For a loose woman is a deep pit, and a foreign woman is a constricted well.

{23:28} Insidiatur in via quasi latro, et quos incautos viderit, interficiet.
{23:28} She lies in wait along the way like a robber. And the incautious one whom she sees, she will put to death.

{23:29} Cui væ? cuius patri væ? cui rixæ? cui foveæ? cui sine causa vulnera? cui suffusio oculorum?
{23:29} Who has woe? Whose father has woe? Who has quarrels? Who falls into pits? Who has wounds without cause? Who has watery eyes?

{23:30} Nonne his, qui commorantur in vino, et student calicibus epotandis?
{23:30} Is it not those who linger over wine, and who strive to be drinking from their cups?

{23:31} Ne intuearis vinum quando flavescit, cum splenduerit in vitro color eius: ingreditur blande,
{23:31} Do not gaze into the wine when it turns gold, when its color shines in the glass. It enters pleasantly,

{23:32} sed in novissimo mordebit ut coluber, et sicut regulus venena diffundet.
{23:32} but in the end, it will bite like a snake, and it will spread poison like a king of snakes.

~ The word ‘regulus’ means ‘little king’ but refers to a poisonous snake or similar creature, perhaps even a mythological one.

{23:33} Oculi tui videbunt extraneas, et cor tuum loquetur perversa.
{23:33} Your eyes will see women who are outsiders, and your heart will utter perversities.

{23:34} Et eris sicut dormiens in medio mari, et quasi sopitus gubernator, amisso clavo:
{23:34} And you will be like someone sleeping in the middle of the sea, and like a pilot, fast asleep, who has lost his hold on the helm.

{23:35} et dices: Verberaverunt me, sed non dolui: traxerunt me, et ego non sensi: quando evigilabo, et rursus vina reperiam?
{23:35} And you will say: “They have beaten me, but I did not feel pain. They have dragged me, and I did not realize it. When will I awaken and find more wine?”

[Proverbia 24]
[Proverbs 24]

{24:1} Ne æmuleris viros malos, nec desideres esse cum eis:
{24:1} Do not imitate evil men, nor desire to be among them.

{24:2} quia rapinas meditatur mens eorum, et fraudes labia eorum loquuntur.
{24:2} For their mind meditates on robberies, and their lips speak deceptions.

{24:3} Sapientia ædificabitur domus, et prudentia roborabitur.
{24:3} By wisdom shall a house be built, and by prudence shall it be strengthened.

{24:4} In doctrina replebuntur cellaria, universa substantia pretiosa et pulcherrima.
{24:4} By doctrine, the storerooms shall be filled with every substance that is precious and most beautiful.

{24:5} Vir sapiens, fortis est: et vir doctus, robustus et validus.
{24:5} A wise man is strong, and a well-taught man is robust and valiant.

{24:6} Quia cum dispositione initur bellum: et erit salus ubi multa consilia sunt.
{24:6} For war is undertaken in an orderly manner, and safety shall be where there are many counsels.

{24:7} Excelsa stulto sapientia, in porta non aperiet os suum.
{24:7} Wisdom is beyond the foolish; at the gate he will not open his mouth.

{24:8} Qui cogitat mala facere, stultus vocabitur.
{24:8} Whoever intends to do evil shall be called foolish.

{24:9} Cogitatio stulti peccatum est: et abominatio hominum detractor.
{24:9} The intention of the foolish is sin. And the detractor is an abomination among men.

{24:10} Si desperaveris lassus in die angustiæ: imminuetur fortitudo tua.
{24:10} If you despair, being weary in the day of anguish, your strength will be diminished.

{24:11} Erue eos, qui ducuntur ad mortem: et qui trahuntur ad interitum liberare ne cesses.
{24:11} Rescue those who are led away to death. And do not cease from delivering those who are dragged away to a violent death.

{24:12} Si dixeris: Vires non suppetunt: qui inspector est cordis, ipse intelligit, et servatorem animæ tuæ nihil fallit, reddetque homini iuxta opera sua.
{24:12} If you would say: “I do not have sufficient strength.” He who inspects the heart, the same one understands, and nothing slips past the one who preserves your soul. And he shall repay a man according to his works.

{24:13} Comede, fili mi, mel, quia bonum est, et favum dulcissimum gutturi tuo:
{24:13} My son, eat honey, because it is good, and the honeycomb, because it is so sweet to your throat.

~ The superlative does not always mean the one that is above all others. It often is merely a way to emphasize a particular quality, e.g. not ‘the sweetest,’ but rather ‘so sweet’ or ‘very sweet’.

{24:14} Sic et doctrina sapientiæ animæ tuæ: quam cum inveneris, habebis in novissimis spem, et spes tua non peribit.
{24:14} So, too, is the doctrine of wisdom to your soul. When you have found it, you will have hope in the end, and your hope shall not perish.

{24:15} Ne insidieris, et quæras impietatem in domo iusti, neque vastes requiem eius.
{24:15} Do not lie in wait, and do not seek impiety in the house of the just, nor spoil his rest.

{24:16} Septies enim cadet iustus, et resurget: impii autem corruent in malum.
{24:16} For the just one will fall seven times, and he shall rise again. But the impious will fall into evil.

{24:17} Cum ceciderit inimicus tuus, ne gaudeas, et in ruina eius ne exultet cor tuum:
{24:17} When your enemy will fall, do not be glad, and do not let your heart exult in his ruin,

{24:18} ne forte videat Dominus, et displiceat ei, et auferat ab eo iram suam.
{24:18} lest perhaps the Lord see, and it displease him, and he may take away his wrath from him.

{24:19} Ne contendas cum pessimis, nec æmuleris impios:
{24:19} Do not contend with the most wicked, and do not be a rival to the impious.

{24:20} quoniam non habent futurorum spem mali, et lucerna impiorum extinguetur.
{24:20} For the evil hold no hope in the future, and the lamp of the impious will be extinguished.

{24:21} Time Dominum, fili mi, et regem: et cum detractoribus non commiscearis:
{24:21} My son, fear the Lord, as well as the king. And do not mingle with detractors.

{24:22} quoniam repente consurget perditio eorum: et ruinam utriusque quis novit?
{24:22} For their perdition shall rise up suddenly. And who knows what ruin will be for each of them?

{24:23} Hæc quoque sapientibus: Cognoscere personam in iudicio non est bonum.
{24:23} Likewise, these things are for the wise. It is not good to base judgment on knowledge of character.

{24:24} Qui dicunt impio: Iustus es: maledicent eis populi, et detestabuntur eos tribus.
{24:24} Those who say to the impious, “You are just,” shall be cursed by the people, and the tribes shall detest them.

{24:25} Qui arguunt eum, laudabuntur: et super ipsos veniet benedictio.
{24:25} Those who argue against the impious shall be praised, and a blessing shall come upon them.

{24:26} Labia deosculabitur, qui recta verba respondet.
{24:26} He shall kiss the lips, who responds with upright words.

{24:27} Præpara foris opus tuum, et diligenter exerce agrum tuum: ut postea ædifices domum tuam.
{24:27} Prepare your outdoor work, and diligently cultivate your field, so that afterward, you may build your house.

{24:28} Ne sis testis frustra contra proximum tuum: nec lactes quemquam labiis tuis.
{24:28} Do not be a witness without cause against your neighbor. And do not mislead anyone with your lips.

{24:29} Ne dicas: Quomodo fecit mihi, sic faciam ei: reddam unicuique secundum opus suum.
{24:29} Do not say, “I will do to him as he has done to me.” I will repay each one according to his work.

{24:30} Per agrum hominis pigri transivi, et per vineam viri stulti:
{24:30} I passed by the field of a lazy man, and by the vineyard of a foolish man,

{24:31} et ecce totum repleverant urticæ, et operuerant superficiem eius spinæ, et maceria lapidum destructa erat.
{24:31} and behold, it was entirely filled with nettles, and thorns had covered its surface, and the stonewall was destroyed.

{24:32} Quod cum vidissem, posui in corde meo, et exemplo didici disciplinam.
{24:32} When I had seen this, I laid it up in my heart, and by this example, I received discipline.

{24:33} Parum, inquam, dormies, modicum dormitabis, pauxillum manus conseres, ut quiescas:
{24:33} You will sleep a little,” I said. “You will slumber briefly. You will fold your hands a little, so as to rest.

{24:34} et veniet tibi quasi cursor egestas, et mendicitas quasi vir armatus.
{24:34} And destitution will overtake you like a runner, and begging will overtake you like an armed man.”

[Proverbia 25]
[Proverbs 25]

{25:1} Hæ quoque parabolæ Salomonis, quas transtulerunt viri Ezechiæ regis Iuda.
{25:1} These, too, are parables of Solomon, which the men of Hezekiah, king of Judah, transferred.

~ The word ‘transtulerunt’ in this context possibly refers to translation. Perhaps they translated from Hebrew to Aramaic.

{25:2} Gloria Dei est celare verbum, et gloria regum investigare sermonem.
{25:2} It is to the glory of God to conceal a word, and it is to the glory of kings to investigate speech.

{25:3} Cælum sursum, et terra deorsum, et cor regum inscrutabile.
{25:3} Heaven above, and earth below, and the heart of kings are each unsearchable.

{25:4} Aufer rubiginem de argento, et egredietur vas purissimum:
{25:4} Take away the tarnish from silver, and a most pure vessel will go forth.

{25:5} Aufer impietatem de vultu regis, et firmabitur iustitia thronus eius.
{25:5} Take away impiety from the face of the king, and his throne shall be made firm by justice.

{25:6} Ne gloriosus appareas coram rege, et in loco magnorum ne steteris.
{25:6} Do not appear glorious before the king, and do not stand in the place of the great.

{25:7} Melius est enim ut dicatur tibi: Ascende huc; quam ut humilieris coram principe.
{25:7} For it is better that it should be said to you, “Ascend to here,” than that you should be humbled before the prince.

{25:8} Quæ viderunt oculi tui, ne proferas in iurgio cito: ne postea emendare non possis, cum dehonestaveris amicum tuum.
{25:8} The things that your eyes have seen, do not offer hastily in a quarrel, lest afterward you may not be able to make amends, when you have dishonored your friend.

{25:9} Causam tuam tracta cum amico tuo, et secretum extraneo ne reveles:
{25:9} Argue your case with your friend, and do not reveal the secret to an outsider,

{25:10} ne forte insultet tibi cum audierit, et exprobrare non cesset. Gratia et amicitia liberant: quas tibi serva, ne exprobrabilis fias.
{25:10} lest perhaps he may insult you, when he has heard it, and he might not cease to reproach you. Grace and friendship free a man; preserve these for yourself, lest you fall under reproach.

{25:11} Mala aurea in lectis argenteis, qui loquitur verbum in tempore suo.
{25:11} Whoever speaks a word at an opportune time is like apples of gold on beds of silver.

{25:12} Inauris aurea, et margaritum fulgens, qui arguit sapientem, et aurem obedientem.
{25:12} Whoever reproves the wise and obedient ear is like an earring of gold with a shining pearl.

{25:13} Sicut frigus nivis in die messis, ita legatus fidelis ei, qui misit eum, animam ipsius requiescere facit.
{25:13} Just like the cold of snow in a time of harvest, so also is a faithful messenger to him who sent him: he causes his soul to rest.

~ If it snows before the harvest, the farmer worries about the crop. But if it snows during the harvest, he rests without worry, because the crop is already mature (and will not be harmed by the cold), and the colder temperature is refreshing during his work.

{25:14} Nubes, et ventus, et pluviæ non sequentes, vir gloriosus, et promissa non complens.
{25:14} A man who boasts and does not fulfill his promises is like clouds and wind, when rain does not follow.

{25:15} Patientia lenietur princeps, et lingua mollis confringet duritiam.
{25:15} By patience, a leader shall be appeased, and a soft tongue shall break hardness.

{25:16} Mel invenisti, comede quod sufficit tibi, ne forte satiatus evomas illud.
{25:16} You have discovered honey; eat what is sufficient for you, lest perhaps, being filled up, you may vomit it.

{25:17} Subtrahe pedem tuum de domo proximi tui, nequando satiatus oderit te.
{25:17} Withdraw your feet from the house of your neighbor, lest, when he has had his fill, he may hate you.

{25:18} Iaculum, et gladius, et sagitta acuta, homo qui loquitur contra proximum suum falsum testimonium.
{25:18} A man who speaks false testimony against his neighbor is like a dart and a sword and a sharp arrow.

{25:19} Dens putridus, et pes lassus, qui sperat super infideli in die angustiæ,
{25:19} Whoever sets his hopes on the unfaithful in a day of anguish is like a rotten tooth and weary foot,

{25:20} et amittit pallium in die frigoris. Acetum in nitro, qui cantat carmina cordi pessimo. Sicut tinea vestimento, et vermis ligno: ita tristitia viri nocet cordi.
{25:20} and like one who loosens his garment in cold weather. Whoever sings verses to a wicked heart is like vinegar on baking soda. Just like a moth to a garment, and a worm to wood, so too does the sadness of a man do harm to the heart.

{25:21} Si esurierit inimicus tuus, ciba illum: si sitierit, da ei aquam bibere:
{25:21} If your enemy is hungry, feed him. If he is thirsty, give him water to drink.

{25:22} prunas enim congregabis super caput eius, et Dominus reddet tibi.
{25:22} For you will gather hot coals upon his head, and the Lord will repay you.

{25:23} Ventus aquilo dissipat pluvias, et facies tristis linguam detrahentem.
{25:23} The north wind brings forth the rain, and a sorrowful face brings forth a detracting tongue.

{25:24} Melius est sedere in angulo domatis, quam cum muliere litigiosa, et in domo communi.
{25:24} It is better to sit in a corner of the attic, than with an argumentative woman and in a shared house.

{25:25} Aqua frigida animæ sitienti, et nuncius bonus de terra longinqua.
{25:25} Like cold water to a thirsty soul, so too are good reports from a far away land.

{25:26} Fons turbatus pede, et vena corrupta, iustus cadens coram impio.
{25:26} The just falling down before the impious is like a fountain stirred up by feet and like a corrupted spring.

{25:27} Sicut qui mel multum comedit, non est ei bonum: sic qui scrutator est maiestatis, opprimetur a gloria.
{25:27} Just as whoever eats too much honey, it is not good for him, so also whoever is an investigator of what is majestic will be overwhelmed by glory.

{25:28} Sicut urbs patens et absque murorum ambitu, ita vir, qui non potest in loquendo cohibere spiritum suum.
{25:28} Just like a city lying in the open and without surrounding walls, so also is a man who is unable to restrain his own spirit in speaking.

[Proverbia 26]
[Proverbs 26]

{26:1} Quomodo nix in æstate, et pluviæ in messe: sic indecens est stulto gloria.
{26:1} In the manner of snow in the summer, and rain at the harvest, so also is glory unfit for the foolish.

{26:2} Sicut avis ad alia transvolans, et passer quo libet vadens: sic maledictum frustra prolatum in quempiam superveniet.
{26:2} Like a bird flying away to another place, and like a sparrow that hurries away freely, so also a curse uttered against someone without cause will pass away.

~ In this case, the ‘super’ in ‘superveniet’ means ‘beyond’ or ‘away,’ rather than ‘upon.’

{26:3} Flagellum equo, et camus asino, et virga in dorso imprudentium.
{26:3} A whip is for a horse, and a muzzle is for donkey, and a rod is for the back of the imprudent.

{26:4} Ne respondeas stulto iuxta stultitiam suam, ne efficiaris ei similis.
{26:4} Do not respond to the foolish according to his folly, lest you become like him.

{26:5} Responde stulto iuxta stultitiam suam, ne sibi sapiens esse videatur.
{26:5} Respond to the foolish according to his folly, lest he imagine himself to be wise.

~ Yes, these two verses actually do tell the reader to respond and not to respond.

{26:6} Claudus pedibus, et iniquitatem bibens, qui mittit verba per nuncium stultum.
{26:6} Whoever sends words by a foolish messenger has lame feet and drinks iniquity.

{26:7} Quomodo pulchras frustra habet claudus tibias: sic indecens est in ore stultorum parabola.
{26:7} In the manner of a lame man who has beautiful legs to no purpose, so also is a parable unfit for the mouth of the foolish.

{26:8} Sicut qui mittit lapidem in acervum Mercurii: ita qui tribuit insipienti honorem.
{26:8} Just like one who casts a stone into the pile of Mercury, so also is he who gives honor to the foolish.

{26:9} Quomodo si spina nascatur in manu temulenti: sic parabola in ore stultorum.
{26:9} In the manner of a thorn, if it were to spring up from the hand of a drunkard, so also is a parable in the mouth of the foolish.

~ If a drunkard had a thorn sticking out of his hand, he would repeatedly and inadvertently harm himself with it.

{26:10} Iudicium determinat causas: et qui imponit stulto silentium, iras mitigat.
{26:10} Judgment determines cases. And whoever imposes silence on the foolish mitigates anger.

{26:11} Sicut canis, qui revertitur ad vomitum suum, sic imprudens, qui iterat stultitiam suam.
{26:11} Like a dog that returns to his vomit, so also is the imprudent who repeats his foolishness.

{26:12} Vidisti hominem sapientem sibi videri? magis illo spem habebit insipiens.
{26:12} Have you seen a man who seems wise to himself? There will be greater hope held for the unwise than for him.

{26:13} Dicit piger: Leo est in via, et leæna in itineribus:
{26:13} The lazy one says, “There is a lion along the way, and a lioness in the roads.”

{26:14} sicut ostium vertitur in cardine suo, ita piger in lectulo suo.
{26:14} Just as a door turns upon its hinges, so also does the lazy one turn upon his bed.

{26:15} Abscondit piger manum sub ascella sua, et laborat si ad os suum eam converterit.
{26:15} The lazy one conceals his hand under his arms, and it is a labor for him to move it to his mouth.

{26:16} Sapientior sibi piger videtur septem viris loquentibus sententias.
{26:16} The lazy one seems wiser to himself than seven men speaking judgments.

{26:17} Sicut qui apprehendit auribus canem, sic qui transit impatiens, et commiscetur rixæ alterius.
{26:17} Just like one who takes hold of a dog by the ears, so also is he who crosses impatiently and meddles in the quarrels of another.

{26:18} Sicut noxius est qui mittit sagittas, et lanceas in mortem:
{26:18} Just as he is guilty who let loose the arrows and the lances unto death,

{26:19} ita vir, fraudulenter nocet amico suo: et cum fuerit deprehensus, dicit: Ludens feci.
{26:19} so also is the man who harms his friend by deceitfulness. And when he has been apprehended, he says, “I did it jokingly.”

{26:20} Cum defecerint ligna, extinguetur ignis: et susurrone subtracto, iurgia conquiescent.
{26:20} When the wood fails, the fire will be extinguished. And when the gossiper is taken away, conflicts will be quelled.

{26:21} Sicut carbones ad prunas, et ligna ad ignem, sic homo iracundus suscitat rixas.
{26:21} Just as charcoals are to burning coals, and wood is to fire, so also is an angry man who stirs up quarrels.

{26:22} Verba susurronis quasi simplicia, et ipsa perveniunt ad intima ventris.
{26:22} The words of a whisperer seem simple, but they penetrate to the innermost parts of the self.

{26:23} Quomodo si argento sordido ornare velis vas fictile, sic labia tumentia cum pessimo corde sociata.
{26:23} In the same manner as an earthen vessel, if it were adorned with impure silver, conceited lips are allied with a wicked heart.

~ Even though ‘pessimo’ is superlative, the translation does not need to use the grammatical superlative because ‘wicked’ includes a superlative meaning, i.e. most bad or very bad.

{26:24} Labiis suis intelligitur inimicus, cum in corde tractaverit dolos.
{26:24} An enemy is known by his lips, though it is from his heart that he draws out deceit.

{26:25} Quando submiserit vocem suam, ne credideris ei: quoniam septem nequitiæ sunt in corde illius.
{26:25} When he will have lowered his voice, do not believe him, for there are seven vices in his heart.

{26:26} Qui operit odium fraudulenter, revelabitur malitia eius in consilio.
{26:26} Whoever covers hatred with deceit, his malice shall be revealed in the assembly.

{26:27} Qui fodit foveam, incidet in eam: et qui volvit lapidem, revertetur ad eum.
{26:27} Whoever digs a pit will fall into it. And whoever rolls a stone, it will roll back to him.

{26:28} Lingua fallax non amat veritatem: et os lubricum operatur ruinas.
{26:28} A false tongue does not love truth. And a slippery mouth works ruin.

[Proverbia 27]
[Proverbs 27]

{27:1} Ne glorieris in crastinum, ignorans quid superventura pariat dies.
{27:1} Do not boast about tomorrow, for you do not know what the future day may bring.

{27:2} Laudet te alienus, et non os tuum: extraneus, et non labia tua.
{27:2} Let another praise you, and not your own mouth: an outsider, and not your own lips.

{27:3} Grave est saxum, et onerosa arena: sed ira stulti utroque gravior.
{27:3} A stone is weighty, and sand is burdensome; but the wrath of the foolish is heavier than both.

{27:4} Ira non habet misericordiam, nec erumpens furor: et impetum concitati ferre quis poterit?
{27:4} Anger holds no mercy, nor does fury when it erupts. And who can bear the assault of one who has been provoked?

{27:5} Melior est manifesta correptio, quam amor absconditus.
{27:5} An open rebuke is better than hidden love.

{27:6} Meliora sunt vulnera diligentis, quam fraudulenta oscula odientis.
{27:6} The wounds of a loved one are better than the deceitful kisses of a hateful one.

{27:7} Anima saturata calcabit favum: et anima esuriens etiam amarum pro dulci sumet.
{27:7} A sated soul will trample the honeycomb. And a hungry soul will accept even bitter in place of sweet.

{27:8} Sicut avis transmigrans de nido suo, sic vir qui derelinquit locum suum.
{27:8} Just like a bird migrating from her nest, so also is a man who abandons his place.

{27:9} Unguento et variis odoribus delectatur cor: et bonis amici consiliis anima dulcoratur.
{27:9} Ointment and various perfumes delight the heart. And the good advice of a friend is sweet to the soul.

{27:10} Amicum tuum, et amicum patris tui ne dimiseris: et domum fratris tui ne ingrediaris in die afflictionis tuæ. Melior est vicinus iuxta, quam frater procul.
{27:10} Do not dismiss your friend or your father’s friend. And do not enter your brother’s house in the day of your affliction. A close neighbor is better than a distant brother.

{27:11} Stude sapientiæ fili mi, et lætifica cor meum, ut possis exprobranti respondere sermonem.
{27:11} My son, study wisdom, and rejoice my heart, so that you may be able to respond to the one who reproaches.

{27:12} Astutus videns malum, absconditus est: parvuli transeuntes sustinuerunt dispendia.
{27:12} The discerning man, seeing evil, hides himself. The little ones, continuing on, sustain losses.

{27:13} Tolle vestimentum eius, qui spopondit pro extraneo: et pro alienis, aufer ei pignus.
{27:13} Take away the garment of him who has vouched for an outsider. And take a pledge from him on behalf of foreigners.

{27:14} Qui benedicit proximo suo voce grandi, de nocte consurgens maledicenti similis erit.
{27:14} Whoever blesses his neighbor with a grand voice, rising in the night, shall be like one who curses.

{27:15} Tecta perstillantia in die frigoris, et litigiosa mulier comparantur:
{27:15} A roof leaking on a cold day, and an argumentative woman, are comparable.

{27:16} qui retinet eam, quasi qui ventum teneat, et oleum dexteræ suæ vocabit.
{27:16} He who would restrain her, he is like one who would grasp the wind, or who would gather together oil with his right hand.

{27:17} Ferrum ferro exacuitur, et homo exacuit faciem amici sui.
{27:17} Iron sharpens iron, and a man sharpens the countenance of his friend.

{27:18} Qui servat ficum, comedet fructus eius: et qui custos est domini sui, glorificabitur.
{27:18} Whoever maintains the fig tree shall eat its fruit. And whoever is the keeper of his master shall be glorified.

{27:19} Quomodo in aquis resplendent vultus prospicientium, sic corda hominum manifesta sunt prudentibus.
{27:19} In the manner of faces looking into shining water, so are the hearts of men made manifest to the prudent.

{27:20} Infernus et perditio numquam implentur: similiter et oculi hominum insatiabiles:
{27:20} Hell and perdition are never filled; similarly the eyes of men are insatiable.

{27:21} Quomodo probatur in conflatorio argentum, et in fornace aurum: sic probatur homo ore laudantis. Cor iniqui inquirit mala, cor autem rectum inquirit scientiam.
{27:21} In the manner of silver being tested in the refinery, and gold in the furnace, so also is a man tested by the mouth of one who praises. The heart of the iniquitous inquires after evils, but the heart of the righteous inquires after knowledge.

{27:22} Si contuderis stultum in pila quasi ptisanas feriente desuper pilo, non auferetur ab eo stultitia eius.
{27:22} Even if you were to crush the foolish with a mortar, as when a pestle strikes over pearled barley, his foolishness would not be taken from him.

{27:23} Diligenter agnosce vultum pecoris tui, tuosque greges considera:
{27:23} Be diligent to know the countenance of your cattle, and consider your own flocks,

{27:24} Non enim habebis iugiter potestatem: sed corona tribuetur in generationem et generationem.
{27:24} for you will not always hold this power. But a crown shall be awarded from generation to generation.

{27:25} Aperta sunt prata, et apparuerunt herbæ virentes, et collecta sunt fœna de montibus.
{27:25} The meadows are open, and the green plants have appeared, and the hay has been collected from the mountains.

{27:26} Agni ad vestimentum tuum: et hœdi, ad agri pretium.
{27:26} Lambs are for your clothing, and goats are for the price of a field.

{27:27} Sufficiat tibi lac caprarum in cibos tuos, et in necessaria domus tuæ: et ad victum ancillis tuis.
{27:27} Let the milk of goats be sufficient for your food, and for the necessities of your household, and for the provisions of your handmaids.

[Proverbia 28]
[Proverbs 28]

{28:1} Fugit impius, nemine persequente: iustus autem quasi leo confidens, absque terrore erit.
{28:1} The impious flees, though no one pursues. But the just, like a confident lion, shall be without dread.

{28:2} Propter peccata terræ multi principes eius: et propter hominis sapientiam, et horum scientiam quæ dicuntur, vita ducis longior erit.
{28:2} Because of the sins of the land, it has many princes. And because of the wisdom of a man, and the knowledge of those things that are said, the life of the leader shall be prolonged.

{28:3} Vir pauper calumnians pauperes, similis est imbri vehementi, in quo paratur fames.
{28:3} A poor man slandering the poor is like a violent rainstorm in advance of a famine.

{28:4} Qui derelinquunt legem, laudant impium: qui custodiunt, succenduntur contra eum.
{28:4} Those who abandon the law praise the impious. Those who guard it are inflamed against him.

{28:5} Viri mali non cogitant iudicium: qui autem inquirunt Dominum, animadvertunt omnia.
{28:5} Evil men do not intend judgment. But those who inquire after the Lord turn their souls toward all things.

{28:6} Melior est pauper ambulans in simplicitate sua, quam dives in pravis itineribus.
{28:6} Better is the pauper walking in his simplicity, than the rich walking in ways of depravity.

{28:7} Qui custodit legem, filius sapiens est: qui autem comessatores pascit, confundit patrem suum.
{28:7} Whoever keeps the law is a wise son. But whoever feeds gluttons brings shame to his father.

{28:8} Qui coacervat divitias usuris et fœnore, liberali in pauperes congregat eas.
{28:8} Whoever piles up riches by usury and profit gathers them for him who will give freely to the poor.

{28:9} Qui declinat aures suas ne audiat legem, oratio eius erit execrabilis.
{28:9} Whoever turns away his ears from listening to the law: his prayer will be detestable.

{28:10} Qui decipit iustos in via mala, in interitu suo corruet: et simplices possidebunt bona eius.
{28:10} Whoever deceives the just in a malicious way will fall into his own perdition. And the simple shall possess his goods.

{28:11} Sapiens sibi videtur vir dives: pauper autem prudens scrutabitur eum.
{28:11} The rich one seems wise to himself. But the poor one, being prudent, shall evaluate him.

{28:12} In exultatione iustorum multa gloria est: regnantibus impiis ruinæ hominum.
{28:12} In the exultation of the just, there is great glory. When the impious reign, men are brought to ruin.

{28:13} Qui abscondit scelera sua, non dirigetur: qui autem confessus fuerit, et reliquerit ea, misericordiam consequetur.
{28:13} Whoever hides his crimes will not be guided. But whoever will have confessed and abandoned them shall overtake mercy.

{28:14} Beatus homo, qui semper est pavidus: qui vero mentis est duræ, corruet in malum.
{28:14} Blessed is the man who is ever fearful. Yet truly, whoever is hardened in mind will fall into evil.

{28:15} Leo rugiens, et ursus esuriens, princeps impius super populum pauperem.
{28:15} An impious leader over a poor people is like a roaring lion and a hungry bear.

{28:16} Dux indigens prudentia, multos opprimet per calumniam: qui autem odit avaritiam, longi fient dies eius.
{28:16} A leader destitute of prudence will oppress many through false accusations. But whoever hates avarice shall prolong his days.

{28:17} Hominem, qui calumniatur animæ sanguinem, si usque ad lacum fugerit, nemo sustinet.
{28:17} A man who slanders the blood of a life, even if he flees to the pit, no one will tolerate him.

{28:18} Qui ambulat simpliciter, salvus erit: qui perversis graditur viis, concidet semel.
{28:18} Whoever walks simply shall be saved. Whoever is perverse in his steps will fall all at once.

{28:19} Qui operatur terram suam, satiabitur panibus: qui autem sectatur otium, replebitur egestate.
{28:19} Whoever works his land shall be satisfied with bread. But whoever pursues leisure will be filled with need.

{28:20} Vir fidelis multum laudabitur: qui autem festinat ditari, non erit innocens.
{28:20} A faithful man shall be greatly praised. But whoever rushes to become rich will not be innocent.

{28:21} Qui cognoscit in iudicio faciem, non bene facit: iste et pro buccella panis deserit veritatem.
{28:21} Whoever shows favoritism in judgment does not do well; even if it is for a morsel of bread, he forsakes the truth.

{28:22} Vir, qui festinat ditari, et aliis invidet, ignorat quod egestas superveniet ei.
{28:22} A man who hurries to become rich, and who envies others, does not know that destitution will overwhelm him.

{28:23} Qui corripit hominem, gratiam postea inveniet apud eum magis quam ille, qui per linguæ blandimenta decipit.
{28:23} Whoever corrects a man, afterward he shall find favor with him, more so than he who deceives him with a flattering tongue.

{28:24} Qui subtrahit aliquid a patre suo, et a matre: et dicit hoc non esse peccatum, particeps homicidæ est.
{28:24} Whoever takes away anything from his father or mother, and who says, “This is not a sin,” is the associate of a murderer.

{28:25} Qui se iactat, et dilatat, iurgia concitat: qui vero sperat in Domino, sanabitur.
{28:25} Whoever boasts and enlarges himself stirs up conflicts. Yet truly, whoever trusts in the Lord will be healed.

{28:26} Qui confidit in corde suo, stultus est: qui autem graditur sapienter, ipse salvabitur.
{28:26} Whoever trusts in his own heart is a fool. But whoever treads wisely, the same shall be saved.

{28:27} Qui dat pauperi, non indigebit: qui despicit deprecantem, sustinebit penuriam.
{28:27} Whoever gives to the poor shall not be in need. Whoever despises his petition will suffer scarcity.

{28:28} Cum surrexerint impii, abscondentur homines: cum illi perierint, multiplicabuntur iusti.
{28:28} When the impious rise up, men will hide themselves. When they perish, the just shall be multiplied.

[Proverbia 29]
[Proverbs 29]

{29:1} Viro, qui corripientem dura cervice contemnit, repentinus ei superveniet interitus: et eum sanitas non sequetur.
{29:1} The man who, with a stiff neck, treats the one who corrects him with contempt will be suddenly overwhelmed to his own destruction, and reason shall not follow him.

{29:2} In multiplicatione iustorum lætabitur vulgus: cum impii sumpserint principatum, gemet populus.
{29:2} When just men are multiplied, the common people shall rejoice. When the impious take up the leadership, the people shall mourn.

{29:3} Vir, qui amat sapientiam, lætificat patrem suum: qui autem nutrit scorta, perdet substantiam.
{29:3} The man who loves wisdom rejoices his father. But whoever nurtures promiscuous women will lose his substance.

{29:4} Rex iustus erigit terram, vir avarus destruet eam.
{29:4} A just king guides the land. A man of avarice will destroy it.

{29:5} Homo, qui blandis, fictisque sermonibus loquitur amico suo, rete expandit gressibus eius.
{29:5} A man who speaks to his friend with flattering and feigned words spreads a net for his own feet.

{29:6} Peccantem virum iniquum involvet laqueus: et iustus laudabit atque gaudebit.
{29:6} A snare will entangle the iniquitous when he sins. And the just shall praise and be glad.

{29:7} Novit iustus causam pauperum: impius ignorat scientiam.
{29:7} The just knows the case of the poor. The impious is ignorant of knowledge.

{29:8} Homines pestilentes dissipant civitatem: sapientes vero avertunt furorem.
{29:8} Pestilent men squander a city. Yet truly, the wise avert fury.

{29:9} Vir sapiens, si cum stulto contenderit, sive irascatur, sive rideat, non inveniet requiem.
{29:9} A wise man, if he were to contend with the foolish, whether in anger or in laughter, would find no rest.

{29:10} Viri sanguinum oderunt simplicem: iusti autem quærunt animam eius.
{29:10} Bloodthirsty men hate the simple one; but the just seek out his soul.

{29:11} Totum spiritum suum profert stultus: sapiens differt, et reservat in posterum.
{29:11} A foolish one offers everything on his mind. A wise one reserves and defers until later.

{29:12} Princeps, qui libenter audit verba mendacii, omnes ministros habet impios.
{29:12} A leader who freely listens to lying words has only impious servants.

{29:13} Pauper, et creditor obviaverunt sibi: utriusque illuminator est Dominus.
{29:13} The pauper and the creditor have met one another. The Lord is the illuminator of them both.

{29:14} Rex, qui iudicat in veritate pauperes, thronus eius in æternum firmabitur.
{29:14} The king who judges the poor in truth, his throne shall be secured in eternity.

{29:15} Virga atque correptio tribuit sapientiam: puer autem, qui dimittitur voluntati suæ, confundit matrem suam.
{29:15} The rod and its correction distribute wisdom. But the child who is left to his own will, brings shame to his mother.

{29:16} In multiplicatione impiorum multiplicabuntur scelera: et iusti ruinas eorum videbunt.
{29:16} When the impious are multiplied, crimes will be multiplied. But the just shall see their ruin.

{29:17} Erudi filium tuum, et refrigerabit te, et dabit delicias animæ tuæ.
{29:17} Teach your son, and he will refresh you, and he will give delight to your soul.

{29:18} Cum prophetia defecerit, dissipabitur populus: qui vero custodit legem, beatus est.
{29:18} When prophecy fails, the people will be scattered. Yet truly, whoever guards the law is blessed.

{29:19} Servus verbis non potest erudiri: quia quod dicis intelligit, et respondere contemnit.
{29:19} A servant cannot be taught by words, because he understands what you say, but he disdains to respond.

{29:20} Vidisti hominem velocem ad loquendum? stultitia magis speranda est, quam illius correptio.
{29:20} Have you seen a man rushing to speak? Foolishness has more hope than his correction.

{29:21} Qui delicate a pueritia nutrit servum suum, postea sentiet eum contumacem.
{29:21} Whoever nurtures his servant delicately from childhood, afterwards will find him defiant.

{29:22} Vir iracundus provocat rixas: et qui ad indignandum facilis est, erit ad peccandum proclivior.
{29:22} A short-tempered man provokes quarrels. And whoever is easily angered is more likely to sin.

{29:23} Superbum sequitur humilitas: et humilem spiritu suscipiet gloria.
{29:23} Humiliation follows the arrogant. And glory shall uphold the humble in spirit.

{29:24} Qui cum fure participat, odit animam suam: adiurantem audit, et non indicat.
{29:24} Whoever participates with a thief hates his own soul; for he listens to his oath and does not denounce him.

{29:25} Qui timet hominem, cito corruet: qui sperat in Domino, sublevabitur.
{29:25} Whoever fears man will quickly fall. Whoever hopes in the Lord shall be lifted up.

{29:26} Multi requirunt faciem principis: et iudicium a Domino egreditur singulorum.
{29:26} Many demand the face of the leader. But the judgment of each one proceeds from the Lord.

{29:27} Abominantur iusti virum impium: et abominantur impii eos, qui in recta sunt via. Verbum custodiens filius, extra perditionem erit.
{29:27} The just abhor an impious man. And the impious abhor those who are on the right way. By keeping the word, the son shall be free from perdition.

[Proverbia 30]
[Proverbs 30]

{30:1} Verba Congregantis filii Vomentis. Visio, quam locutus est vir, cum quo est Deus, et qui Deo secum morante confortatus, ait:
{30:1} The words of the Gatherer, the son of the Vomiter. The vision that the man spoke. God is with him, and he, being strengthened by God and abiding with him, said:

~ Or, ‘The words of the Gatherer, the son of the Vomiter.’

{30:2} Stultissimus sum virorum, et sapientia hominum non est mecum.
{30:2} “I am the most foolish among men, and the wisdom of men is not with me.

{30:3} Non didici sapientiam, et non novi scientiam sanctorum.
{30:3} I have not learned wisdom, and I have not known the knowledge of sanctity.

{30:4} Quis ascendit in cælum atque descendit? quis continuit spiritum in manibus suis? quis colligavit aquas quasi in vestimento? quis suscitavit omnes terminos terræ? quod nomen est eius, et quod nomen filii eius, si nosti?
{30:4} Who has ascended to heaven and also descended? Who has grasped the wind in his hands? Who has tied the waters together, as with a garment? Who has raised all the limits of the earth? What is his name, and what is the name of his son, if you know?

{30:5} Omnis sermo Dei ignitus, clypeus est sperantibus in se:
{30:5} Every word of God is fire-tested. He is a bronze shield to those who hope in him.

{30:6} ne addas quidquam verbis illius, et arguaris inveniarisque mendax.
{30:6} Do not add anything to his words, lest you be reproved and be discovered to be a liar.

{30:7} Duo rogavi te, ne deneges mihi antequam moriar.
{30:7} Two things I have asked of you; do not deny them to me before I die.

{30:8} Vanitatem, et verba mendacia longe fac a me. Mendicitatem, et divitias ne dederis mihi: tribue tantum victui meo necessaria:
{30:8} Remove, far from me, vanity and lying words. Give me neither begging, nor wealth. Apportion to me only the necessities of my life,

{30:9} ne forte satiatus illiciar ad negandum, et dicam: Quis est Dominus? aut egestate compulsus furer, et periurem nomen Dei mei.
{30:9} lest perhaps, being filled, I might be enticed into denial, and say: ‘Who is the Lord?’ Or, being compelled by destitution, I might steal, and then perjure myself in the name of my God.

{30:10} Ne accuses servum ad dominum suum, ne forte maledicat tibi, et corruas.
{30:10} Do not accuse a servant to his lord, lest he curse you, and you fall.

{30:11} Generatio, quæ patri suo maledicit, et quæ matri suæ non benedicit.
{30:11} There is a generation which curses their father, and which does not bless their mother.

{30:12} Generatio, quæ sibi munda videtur, et tamen non est lota a sordibus suis.
{30:12} There is a generation which seems pure to themselves, and yet they are not even washed from their filthiness.

{30:13} Generatio, cuius excelsi sunt oculi, et palpebræ eius in alta surrectæ.
{30:13} There is a generation, whose eyes have been elevated, and their eyelids are lifted on high.

{30:14} Generatio, quæ pro dentibus gladios habet, et commandit molaribus suis, ut comedat inopes de terra, et pauperes ex hominibus.
{30:14} There is a generation which has swords in place of teeth, and which commands their molars to devour the indigent from the earth and the poor from among men.

{30:15} Sanguisugæ duæ sunt filiæ, dicentes: Affer, Affer. Tria sunt insaturabilia, et quartum, quod numquam dicit: Sufficit.
{30:15} The leech has two daughters, who say, ‘Bring, bring.’ Three things are insatiable, and a fourth never says ‘Enough’:

{30:16} Infernus, et os vulvæ, et terra, quæ non satiatur aqua: ignis vero numquam dicit: Sufficit.
{30:16} Hell, and the mouth of the womb, and a land that is not filled with water. And truly, fire never says, ‘Enough.’

{30:17} Oculum, qui subsannat patrem, et qui despicit partum matris suæ, effodiant eum corvi de torrentibus, et comedant eum filii aquilæ.
{30:17} The eye of one who mocks his father and who despises the childbearing of his mother, let the ravens of the torrent tear it out, and let the sons of the eagles consume it.

{30:18} Tria sunt difficilia mihi, et quartum penitus ignoro:
{30:18} Three things are difficult for me, and about a fourth, I am nearly ignorant:

{30:19} Viam aquilæ in cælo, viam colubri super petram, viam navis in medio mari, et viam viri in adolescentia.
{30:19} the way of an eagle in the sky, the way of a serpent on a rock, the way of a ship in the middle of the sea, and the way of a man in adolescence.

{30:20} Talis est et via mulieris adulteræ, quæ comedit, et tergens os suum dicit: Non sum operata malum.
{30:20} Such is the way also of an adulterous woman, who eats, and wiping her mouth, says: “I have done no evil.”

{30:21} Per tria movetur terra, et quartum non potest sustinere:
{30:21} By three things, the earth is moved, and a fourth it is not able to sustain:

{30:22} Per servum cum regnaverit: per stultum cum saturatus fuerit cibo:
{30:22} by a slave when he reigns, by the foolish when he has been filled with food,

{30:23} per odiosam mulierem cum in matrimonio fuerit assumpta: et per ancillam cum fuerit heres dominæ suæ.
{30:23} by a hateful woman when she has been taken in matrimony, and by a handmaid when she has been heir to her mistress.

{30:24} Quatuor sunt minima terræ, et ipsa sunt sapientiora sapientibus.
{30:24} Four things are least upon the earth, and they are wiser than the wise:

{30:25} Formicæ, populus infirmus, qui præparat in messe cibum sibi:
{30:25} the ants, an infirm people who provide food for themselves at the harvest,

{30:26} lepusculus, plebs invalida, qui collocat in petra cubile suum:
{30:26} the rabbit, a sickened people who make their bed upon the rock.

{30:27} regem locusta non habet, et egreditur universa per turmas suas:
{30:27} The locust has no king, but they all depart by their troops.

{30:28} stellio manibus nititur, et moratur in ædibus regis.
{30:28} The lizard supports itself on hands and dwells in the buildings of kings.

{30:29} Tria sunt, quæ bene gradiuntur, et quartum, quod incedit feliciter:
{30:29} There are three things that advance well, and a fourth that marches happily on:

{30:30} Leo fortissimus bestiarum, ad nullius pavebit occursum:
{30:30} a lion, the strongest of beasts, who fears nothing that he meets,

{30:31} gallus succinctus lumbos: et aries: nec est rex, qui resistat ei.
{30:31} a rooster prepared at the loins, likewise a ram, and a king, whom none can resist.

{30:32} Est qui stultus apparuit postquam elevatus est in sublime: si enim intellexisset, ori suo imposuisset manum.
{30:32} There is one who has appeared foolish, after he was lifted up on high; for if he had understood, he would have placed his hand over his mouth.

{30:33} Qui autem fortiter premit ubera ad eliciendum lac, exprimit butyrum: et qui vehementer emungit, elicit sanguinem: et qui provocat iras, producit discordias.
{30:33} But whoever strongly squeezes the udder to bring out the milk, presses out butter. And whoever violently blows his nose, brings out blood. And whoever provokes wrath, brings forth discord.”

~ Now pressing out milk strongly does not literally produce butter; but this is a type of figure of speech where the literal meaning is not true and is not what is being asserted as true. It is the figurative meaning that is being asserted as true.

[Proverbia 31]
[Proverbs 31]

{31:1} Verba Lamuelis regis. Visio, qua erudivit eum mater sua.
{31:1} The words of king Lamuel. The vision by which his mother instructed him:

{31:2} Quid dilecte mi, quid dilecte uteri mei, quid dilecte votorum meorum?
{31:2} “What, O my beloved? What, O beloved of my womb? What, O beloved of my vows?

{31:3} Ne dederis mulieribus substantiam tuam, et divitias tuas ad delendos reges.
{31:3} Do not give your substance to women, or your riches to overthrow kings.

{31:4} Noli regibus, o Lamuel, noli regibus dare vinum: quia nullum secretum est ubi regnat ebrietas.
{31:4} Not to kings, O Lamuel, not to kings give wine. For there are no secrets where drunkenness reigns.

{31:5} Et ne forte bibant, et obliviscantur iudiciorum, et mutent causam filiorum pauperis.
{31:5} And perhaps they may drink and forget judgments, and alter the case of the sons of the poor.

{31:6} Date siceram mœrentibus, et vinum his, qui amaro sunt animo:
{31:6} Give strong drink to the grieving, and wine to those who are bitter in soul.

{31:7} bibant, et obliviscantur egestatis suæ, et doloris sui non recordentur amplius.
{31:7} Let them drink, and forget their needs, and remember their sorrow no more.

{31:8} Aperi os tuum muto, et causis omnium filiorum qui pertranseunt:
{31:8} Open your mouth for the mute and for all the cases of the sons who are passing through.

{31:9} aperi os tuum, decerne quod iustum est, et iudica inopem et pauperem.
{31:9} Open your mouth, declare what is just, and do justice to the indigent and the poor.

{31:10} Mulierem fortem quis inveniet? procul, et de ultimis finibus pretium eius.
{31:10} Who shall find a strong woman? Far away, and from the furthest parts, is her price.

{31:11} Confidit in ea cor viri sui, et spoliis non indigebit.
{31:11} The heart of her husband confides in her, and he will not be deprived of spoils.

{31:12} Reddet ei bonum, et non malum, omnibus diebus vitæ suæ.
{31:12} She will repay him with good, and not evil, all the days of her life.

{31:13} Quæsivit lanam et linum, et operata est consilia manuum suarum.
{31:13} She has sought wool and flax, and she has worked these by the counsel of her hands.

{31:14} Facta est quasi navis institoris, de longe portans panem suum.
{31:14} She has become like a merchant’s ship, bringing her bread from far away.

{31:15} Et de nocte surrexit, deditque prædam domesticis suis, et cibaria ancillis suis.
{31:15} And she has risen in the night, and given a prey to her household, and provisions to her maids.

{31:16} Consideravit agrum, et emit eum: de fructu manuum suarum plantavit vineam.
{31:16} She has considered a field and bought it. From the fruit of her own hands, she has planted a vineyard.

{31:17} Accinxit fortitudine lumbos suos, et roboravit brachium suum.
{31:17} She has wrapped her waist with fortitude, and she has strengthened her arm.

{31:18} Gustavit, et vidit quia bona est negotiatio eius: non extinguetur in nocte lucerna eius.
{31:18} She has tasted and seen that her tasks are good; her lamp shall not be extinguished at night.

{31:19} Manum suam misit ad fortia, et digiti eius apprehenderunt fusum.
{31:19} She has put her hand to strong things, and her fingers have taken hold of the spindle.

{31:20} Manum suam aperuit inopi, et palmas suas extendit ad pauperem.
{31:20} She has opened her hand to the needy, and she has extended her hands to the poor.

{31:21} Non timebit domui suæ a frigoribus nivis: omnes enim domestici eius vestiti sunt duplicibus.
{31:21} She shall not fear, in the cold of snow, for her household. For all those of her household have been clothed two-fold.

{31:22} Stragulatam vestem fecit sibi: byssus, et purpura indumentum eius.
{31:22} She has made embroidered clothing for herself. Fine linen and purple is her garment.

{31:23} Nobilis in portis vir eius, quando sederit cum senatoribus terræ.
{31:23} Her husband is noble at the gates, when he sits among the senators of the land.

{31:24} Sindonem fecit, et vendidit, et cingulum tradidit Chananæo.
{31:24} She has made finely woven cloth and sold it, and she has delivered a waistband to the Canaanite.

~ The word ‘cingulum’ refers to something that encircles or wraps; in this context, it is made of cloth. It could conceivably be anything from a headband to an undergarment.

{31:25} Fortitudo et decor indumentum eius, et ridebit in die novissimo.
{31:25} Strength and elegance are her clothing, and she will laugh in the final days.

{31:26} Os suum aperuit sapientiæ, et lex clementiæ in lingua eius.
{31:26} She has opened her mouth to wisdom, and the law of clemency is on her tongue.

{31:27} Consideravit semitas domus suæ, et panem otiosa non comedit.
{31:27} She has considered the paths of her household, and she has not eaten her bread in idleness.

{31:28} Surrexerunt filii eius, et beatissimam prædicaverunt: vir eius, et laudavit eam.
{31:28} Her sons rose up and predicted great happiness; her husband rose up and praised her.

~ Or, ‘Her sons rose up and proclaimed her most blessed;”

{31:29} Multæ filiæ congregaverunt divitias: tu supergressa es universas.
{31:29} Many daughters have gathered together riches; you have surpassed them all.

{31:30} Fallax gratia, et vana est pulchritudo: mulier timens Dominum ipsa laudabitur.
{31:30} Charm is false, and beauty is vain. The woman who fears the Lord, the same shall be praised.

{31:31} Date ei de fructu manuum suarum: et laudent eam in portis opera eius.
{31:31} Give to her from the fruit of her own hands. And let her works praise her at the gates.

The Sacred BibleThe Book of Proverbs