The Sacred BibleThe Book of Ecclesiasticus
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Sapientia Jesu Filii Sirach
The Wisdom of Jesus, the son of Sirach

[Sirach Prologus]
[Sirach Prologue]

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

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

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

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

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

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

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

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

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

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

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

[Sirach 1]
[Sirach 1]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 2]
[Sirach 2]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 3]
[Sirach 3]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 4]
[Sirach 4]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 5]
[Sirach 5]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 6]
[Sirach 6]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 7]
[Sirach 7]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 8]
[Sirach 8]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 9]
[Sirach 9]

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

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

~ Or: ‘power over your soul.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 10]
[Sirach 10]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 11]
[Sirach 11]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 12]
[Sirach 12]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 13]
[Sirach 13]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 14]
[Sirach 14]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 15]
[Sirach 15]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 16]
[Sirach 16]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 17]
[Sirach 17]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 18]
[Sirach 18]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 19]
[Sirach 19]

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

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

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

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

~ Or: ‘will be diminished even more.’

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 20]
[Sirach 20]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 21]
[Sirach 21]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 22]
[Sirach 22]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 23]
[Sirach 23]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 24]
[Sirach 24]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

[Sirach 25]
[Sirach 25]

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

{25:18} Et omnem plagam, et non plagam videbit cordis:
{25:18} And a man will choose any wound, but the wound of the heart,

{25:19} et omnem nequitiam, et non nequitiam mulieris:
{25:19} and any wickedness, but the wickedness of a wife,

{25:20} et omnem obductum, et non obductum odientium:
{25:20} and any obstacle, but the obstacle of those who hate him,

{25:21} et omnem vindictam, et non vindictam inimicorum.
{25:21} and any vindication, but the vindication of his enemies.

{25:22} Non est caput nequius super caput colubri:
{25:22} There is no head worse than the head of a serpent,

~ The Greek and Latin read 'head' and the Hebrew and Neo-Vulgate read 'poison'.

{25:23} et non est ira super iram mulieris. Commorari leoni et draconi placebit, quam habitare cum muliere nequam.
{25:23} and there is no anger above the anger of a wife. It would be more agreeable to abide with a lion or a dragon, than to live with a wicked wife.

{25:24} Nequitia mulieris immutat faciem eius: et obcæcat vultum suum tamquam ursus: et quasi saccum ostendit. In medio proximorum eius
{25:24} A wicked wife changes her face. And she darkens her countenance like a bear. And she displays it like sackcloth. In the midst of her neighbors,

{25:25} ingemuit vir eius, et audiens suspiravit modicum.
{25:25} her husband groans, and hearing of this, he sighs a little.

{25:26} Brevis omnis malitia super malitiam mulieris, sors peccatorum cadat super illam.
{25:26} All malice is brief compared to the malice of a wife. Let the fate of sinners fall upon her!

{25:27} Sicut ascensus arenosus in pedibus veterani, sic mulier linguata homini quieto.
{25:27} As climbing over sand is to the feet of the aged, so is a talkative wife to a quiet man.

{25:28} Ne respicias in mulieris speciem, et non concupiscas mulierem in specie.
{25:28} You should not favor a woman’s beauty, and you should not desire a wife for her beauty.

{25:29} Mulieris ira, et irreverentia, et confusio magna.
{25:29} The anger and disrespect and shame from a wife can be great.

{25:30} Mulier si primatum habeat, contraria est viro suo.
{25:30} The wife, if she has primacy, is set against her husband.

{25:31} Cor humile, et facies tristis, et plaga cordis, mulier nequam.
{25:31} A wicked wife debases the heart, and saddens the face, and wounds the heart.

{25:32} Manus debiles, et genua dissoluta, mulier quæ non beatificat virum suum.
{25:32} A wife who does not make her husband happy enfeebles the hands and weakens the knees.

{25:33} A muliere initium factum est peccati, et per illam omnes morimur.
{25:33} The beginning of sin came from a woman; and through her, we all die.

{25:34} Non des aquæ tuæ exitum, nec modicum: nec mulieri nequam veniam prodeundi.
{25:34} You should not provide an exit to your water, not even a little; nor should you give permission for a wicked wife to exceed the limit.

~ The word ‘prodeundi’ usually refers to travel beyond a certain point; but here it is used figuratively, to mean exceeding a certain limit.

{25:35} Si non ambulaverit ad manum tuam, confundet te in conspectu inimicorum.
{25:35} If she will not walk at your hand, she will confound you in the sight of your enemies.

{25:36} A carnibus tuis abscinde illam, ne semper te abutatur.
{25:36} Tear her away from your body, lest she abuse you continually.

[Sirach 26]
[Sirach 26]

{26:1} Mulieris bonæ beatus vir: numerus enim annorum illius duplex.
{26:1} Blessed is the husband of a good wife. For the number of his years is doubled.

{26:2} Mulier fortis oblectat virum suum, et annos vitæ illius in pace implebit.
{26:2} A good wife delights her husband, and she will fill up the years of his life with peace.

{26:3} Pars bona, mulier bona, in parte timentium Deum dabitur viro pro factis bonis:
{26:3} A good wife is a good portion. She will be given the portion of those who fear God, like a man who has done good deeds.

{26:4} divitis autem, et pauperis cor bonum, in omni tempore vultus illorum hilaris.
{26:4} But, rich or poor, with a good heart, his countenance will be cheerful at all times.

{26:5} A tribus timuit cor meum, et in quarto facies mea metuit:
{26:5} Of three things, my heart has been afraid, and at a fourth, my face has shown dread:

{26:6} Delaturam civitatis: et collectionem populi:
{26:6} an accusation made by a city, and the gathering of a mob,

{26:7} calumniam mendacem, super mortem, omnia gravia:
{26:7} and a deceitful false accusation. All these are more grievous than death.

{26:8} dolor cordis et luctus, mulier zelotypa.
{26:8} A jealous wife is a grief and a mourning to the heart.

{26:9} In muliere zelotypa flagellum linguæ, omnibus communicans.
{26:9} In a jealous wife, there is a scourge of the tongue, which communicates with everyone.

{26:10} Sicut boum iugum, quod movetur, ita et mulier nequam: qui tenet illam, quasi qui apprehendit scorpionem.
{26:10} Like a yoke of oxen being provoked, so also is a wicked wife. He who has hold of her is like one who has taken hold of a scorpion.

{26:11} Mulier ebriosa ira magna: et contumelia, et turpitudo illius non tegetur.
{26:11} An inebriated wife is a great wrath. And her disgrace and indecency will not be covered.

{26:12} Fornicatio mulieris in extollentia oculorum, et in palpebris illius agnoscetur.
{26:12} The fornication of a wife will become known by the haughtiness of her eyes and by her eyelids.

{26:13} In filia non avertente se, firma custodiam: ne inventa occasione utatur se.
{26:13} So that her daughter will not also turn away, keep a strict watch; otherwise, having found an opportunity, she may enjoy herself.

{26:14} Ab omni irreverentia oculorum eius cave, et ne mireris si te neglexerit.
{26:14} Be wary of the irreverence of her eyes, and you should not wonder if she might disregard you.

{26:15} Sicut viator sitiens, ad fontem os aperiet, et ab omni aqua proxima bibet, et contra omnem palum sedebit, et contra omnem sagittam aperiet pharetram donec deficiat.
{26:15} Like a thirsty traveler, she will open her mouth to the fountain, and she will drink from every water nearby, and she will sit down beside every fencepost, and she will open her quiver to every arrow, until she becomes weary.

{26:16} Gratia mulieris sedulæ delectabit virum suum, et ossa illius impinguabit.
{26:16} The grace of an attentive wife will delight her husband, and will fatten his bones.

{26:17} Disciplina illius datum Dei est.
{26:17} Her discipline is a gift from God.

{26:18} Mulier sensata et tacita, non est immutatio eruditæ animæ.
{26:18} Such is an understanding and quiet wife. For there is no substitution for a well-instructed soul.

{26:19} Gratia super gratiam mulier sancta, et pudorata.
{26:19} A holy and contrite wife is grace upon grace.

{26:20} Omnis autem ponderatio non est digna continentis animæ.
{26:20} And no amount of money is equal to the value of a soul with self-restraint.

{26:21} Sicut sol oriens mundo in altissimis Dei, sic mulieris bonæ species in ornamentum domus eius.
{26:21} Like the sun rising over the world in the high places of God, so the beauty of a good wife is the adornment of her house.

{26:22} Lucerna splendens super candelabrum sanctum, et species faciei super ætatem stabilem.
{26:22} Like a lamp shining atop a holy lampstand, so is the beauty of a face in the mature stage of life.

{26:23} Columnæ aureæ super bases argenteas, et pedes firmi super plantas stabilis mulieris.
{26:23} Like golden pillars upon bases of silver, so are the firm feet of a mature wife upon the soles of her feet.

{26:24} Fundamenta æterna supra petram solidam, et mandata Dei in corde mulieris sanctæ.
{26:24} Like everlasting foundations upon a solid rock, so are the commandments of God in the heart of a holy wife.

{26:25} In duobus contristatum est cor meum, et in tertio iracundia mihi advenit:
{26:25} By two things, my heart is greatly saddened, and at a third, anger overwhelms me:

{26:26} Vir bellator deficiens per inopiam: et vir sensatus contemptus:
{26:26} a man of war failing because of dire need, and an understanding man treated with contempt,

{26:27} et qui transgreditur a iustitia ad peccatum, Deus paravit eum ad rhomphæam.
{26:27} and anyone who crosses over from justice to sin. God has prepared such a one for the spear.

{26:28} Duæ species difficiles et periculosæ mihi apparuerunt, difficile exuitur negotians a negligentia: et non iustificabitur caupo a peccatis labiorum.
{26:28} Two kinds of things have seemed difficult and dangerous to me: a merchant will not be easily freed from his negligence, and a shopkeeper will not be justified by the sins of his lips.

[Sirach 27]
[Sirach 27]

{27:1} Propter inopiam multi deliquerunt: et qui quærit locupletari, avertit oculum suum.
{27:1} Because of need, many have sinned. And whoever seeks to be enriched, averts his eye.

{27:2} Sicut in medio compaginis lapidum palus figitur, sic et inter medium venditionis et emptionis angustiabitur peccatum.
{27:2} Like a post fixed in the middle of adjoining stones, so also will sin become wedged between selling and buying.

{27:3} Conteretur cum delinquente delictum.
{27:3} Sin will be crushed with the one who sins.

{27:4} Si non in timore Domini tenueris te instanter, cito subvertetur domus tua.
{27:4} If you do not hold yourself steadfastly to the fear of the Lord, your house will be quickly overthrown.

{27:5} Sicut in percussura cribri remanebit pulvis, sic aporia hominis in cogitatu illius.
{27:5} Just as the dust remains when one shakes a sieve, so will the doubt of a man remain in his thoughts.

{27:6} Vasa figuli probat fornax, et homines iustos tentatio tribulationis.
{27:6} The furnace tests the potter’s vessels, and the trial of the tribulation tests just men.

{27:7} Sicut rusticatio de ligno ostendit fructum illius, sic verbum ex cogitatu cordis hominis.
{27:7} As the pruning of a tree reveals its fruit, so does a word reveal the thoughts in the heart of a man.

{27:8} Ante sermonem non laudes virum: hæc enim tentatio est hominum.
{27:8} You should not praise a man before he speaks; for such is the testing of men.

{27:9} Si sequaris iustitiam, apprehendes illam: et indues quasi poderem honoris, et inhabitabis cum ea, et proteget te in sempiternum, et in die agnitionis invenies firmamentum.
{27:9} If you pursue justice, you will obtain it. And you will be clothed with justice, as with a long robe of honor. And you will live with justice. And justice will protect you continually. And on the day of reckoning, you will find a strong foundation.

{27:10} Volatilia ad sibi similia conveniunt: et veritas ad eos, qui operantur illam, revertetur.
{27:10} Birds flock to their own kind. And truth will return to those who practice it.

{27:11} Leo venationi insidiatur semper: sic peccata operantibus iniquitates.
{27:11} The lion lies in wait for its prey continually. So also do sins lie in wait for those who work iniquity.

{27:12} Homo sanctus in sapientia manet sicut sol: nam stultus sicut luna mutatur.
{27:12} A holy man persists in wisdom like the sun. But a senseless man changes like the moon.

{27:13} In medio insensatorum serva verbum tempori: in medio autem cogitantium assiduus esto.
{27:13} In the midst of the senseless, retain a word for the proper time. But be continually in the midst of those who are thoughtful.

{27:14} Narratio peccantium odiosa, et risus illorum in deliciis peccati.
{27:14} The discussions of sinners are hateful, and their laughter is a delight in sin.

{27:15} Loquela multum iurans, horripilationem capiti statuet: et irreverentia ipsius obturatio aurium.
{27:15} The speech that swears many oaths will cause the hair of the head to stand upright; and its irreverence will cause the ears to be blocked.

{27:16} Effusio sanguinis in rixa superborum: et maledictio illorum auditus gravis.
{27:16} The shedding of blood is in the quarrels of the arrogant; and their evil talk is grievous to hear.

{27:17} Qui denudat arcana amici, fidem perdit, et non inveniet amicum ad animum suum.
{27:17} Whoever discloses the secret of a friend breaks faith; and he will not find a friend for his soul.

{27:18} Dilige proximum, et coniungere fide cum illo.
{27:18} Love your neighbor, and be united with him faithfully.

{27:19} Quod si denudaveris absconsa illius, non persequeris post eum.
{27:19} But if you disclose his secrets, you should not continue to follow after him.

{27:20} Sicut enim homo, qui perdit amicum suum, sic et qui perdit amicitiam proximi sui.
{27:20} For like a man who destroys his friend, so also is he who destroys the friendship of his neighbor.

{27:21} Et sicut qui dimittit avem de manu sua, sic dereliquisti proximum tuum, et non eum capies.
{27:21} And like someone releasing a bird from his hand, so have you abandoned your neighbor, and you will not obtain him again.

{27:22} non illum sequaris, quoniam longe abest: effugit enim quasi caprea de laqueo: quoniam vulnerata est anima eius.
{27:22} You should no longer seek him, for he is now far away; he has fled like a roe-deer from a snare. For his soul has been wounded.

{27:23} Ultra eum non poteris colligare: et maledicti est concordatio:
{27:23} You will no longer be able to bind his wound. For there may be a reconciliation from cursing.

{27:24} denudare autem amici mysteria, desperatio est animæ infelicis.
{27:24} But to disclose the secrets of a friend is the hopeless act of an unhappy soul.

{27:25} Annuens oculo fabricat iniqua, et nemo eum abiiciet:
{27:25} One who winks with the eye fabricates iniquity, and no one will cast him aside.

{27:26} in conspectu oculorum tuorum condulcabit os suum, et super sermones tuos admirabitur: novissime autem pervertet os suum, et in verbis tuis dabit scandalum.
{27:26} In the sight of your eyes, he will sweeten his mouth, and he will admire your talk. But at the very end, he will pervert his mouth, and he will offer a scandal from your own words.

{27:27} Multa odivi, et non coæquavi ei, et Dominus odiet illum.
{27:27} I have hated many things, but I have not done as he has done, and the Lord will hate him.

{27:28} Qui in altum mittit lapidem, super caput eius cadet: et plaga dolosa dolosi dividet vulnera.
{27:28} Whoever throws a stone straight up will find that it falls on his own head. And a deceitful wound will return to wound the deceitful.

{27:29} Et qui foveam fodit, incidet in eam: et qui statuit lapidem proximo, offendet in eo: et qui laqueum alii ponit, peribit in illo.
{27:29} And whoever digs a pit will fall into it. And whoever positions a stone against his neighbor will stumble over it. And whoever lays a trap for another will perish by it.

{27:30} Facienti nequissimum consilium, super ipsum devolvetur, et non agnoscet unde adveniat illi.
{27:30} Whoever sets in motion a wicked plan will find that it rolls back over him, and he will not know from which direction it will arrive.

{27:31} Illusio, et improperium superborum, et vindicta sicut leo insidiabitur illi.
{27:31} Mockery and derision are of the arrogant, and vengeance will lie in wait for them, like a lion.

{27:32} Laqueo peribunt qui oblectantur casu iustorum: dolor autem consumet illos antequam moriantur.
{27:32} Whoever enjoys the fall of the just will perish in a snare, and grief will consume them before they die.

{27:33} Ira et furor, utraque execrabilia sunt, et vir peccator continens erit illorum.
{27:33} Anger and fury are both abominable, and the sinful man will be held by them.

[Sirach 28]
[Sirach 28]

{28:1} Qui vindicari vult, a Domino inveniet vindictam, et peccata illius servans servabit.
{28:1} Whoever wishes for vengeance will find vengeance from the Lord, and he will surely be attentive to his sins.

{28:2} Relinque proximo tuo nocenti te: et tunc deprecanti tibi peccata solventur.
{28:2} Forgive your neighbor, if he has harmed you, and then your sins will be forgiven you when you pray.

{28:3} Homo homini reservat iram, et a Deo quærit medelam?
{28:3} A man holds on to anger against another man, and does he then seek a remedy from God?

{28:4} In hominem similem sibi non habet misericordiam, et de peccatis suis deprecatur?
{28:4} He has no mercy on a man like himself, and does he then entreat for his own sins?

{28:5} Ipse cum caro sit, reservat iram, et propitiationem petit a Deo? Quis exorabit pro delictis illius?
{28:5} He who is but flesh holds on to anger, and does he then request forgiveness from God? Who can obtain pardon for his sins in this way?

{28:6} Memento novissimorum, et desine inimicari:
{28:6} Remember your very end, and let animosities cease.

{28:7} tabitudo enim et mors imminent in mandatis eius.
{28:7} For corruption and death are suspended over his commandments.

{28:8} Memorare timorem Dei, et non irascaris proximo.
{28:8} Remember the fear of God, and do not be angry with your neighbor.

{28:9} Memorare testamentum Altissimi, et despice ignorantiam proximi.
{28:9} Remember the covenant of the Most High, and overlook the ignorant offenses of your neighbor.

{28:10} Abstine te a lite, et minues peccata:
{28:10} Refrain from strife, and you will diminish your sins.

{28:11} homo enim iracundus incendit litem, et vir peccator turbabit amicos, et in medio pacem habentium immittet inimicitiam.
{28:11} For an ill-tempered man enflames conflict, and a sinful man troubles his friends, and he casts hostility into the midst of those who have peace.

{28:12} Secundum enim ligna silvæ sic ignis exardescit: et secundum virtutem hominis, sic iracundia illius erit, et secundum substantiam suam exaltabit iram suam.
{28:12} For the fire burns according to the wood of the forest. And the anger of a man burns according to the strength of the man. And according to his resources, he will exalt his anger.

{28:13} Certamen festinatum incendit ignem: et lis festinans effundit sanguinem: et lingua testificans adducit mortem.
{28:13} A hasty contention kindles a fire. And a hasty quarrel sheds blood. And an accusatory tongue brings death.

{28:14} Si sufflaveris in scintillam, quasi ignis exardebit: et si expueris super illam, extinguetur: utraque ex ore proficiscuntur.
{28:14} If you blow on a spark, it will increase to a fire. But if you spit on it, it will be extinguished. Both of these proceed from the mouth.

{28:15} Susurro et bilinguis maledictus: multos enim turbabit pacem habentes.
{28:15} The double-tongued whisperer is accursed. For he has disturbed many who had peace.

{28:16} Lingua tertia multos commovit, et dispersit illos de gente in gentem.
{28:16} A third tongue has stirred up many, and has scattered them from nation to nation.

{28:17} Civitates muratas divitum destruxit, et domus magnatorum effodit.
{28:17} It has destroyed the walled cities of the wealthy, and has undermined the houses of the great.

{28:18} Virtutes populorum concidit, et gentes fortes dissolvit.
{28:18} It has cut down the virtues of the peoples, and has broken strong nations.

{28:19} Lingua tertia mulieres viratas eiecit, et privavit illas laboribus suis.
{28:19} A third tongue has cast down virtuous women, and has deprived them of their labors.

{28:20} Qui respicit illam, non habebit requiem, nec habebit amicum, in quo requiescat.
{28:20} Whoever favors it will not have rest, nor will he have a friend in whom he may find peace.

{28:21} Flagelli plaga livorem facit: plaga autem linguæ comminuet ossa.
{28:21} The wound of a whip causes a bruise, but the wound of the tongue will crush the bones.

{28:22} Multi ceciderunt in ore gladii, sed non sic quasi qui interierunt per linguam suam.
{28:22} Many have fallen by the mouth of the sword, but not as many as have perished by their own tongue.

{28:23} Beatus qui tectus est a lingua nequam, qui in iracundiam illius non transivit, et qui non attraxit iugum illius, et in vinculis eius non est ligatus:
{28:23} Blessed is he who is protected from a wicked tongue, who has not gone over to its wrath, and has not pulled its yoke, and has not been bound by its chains.

{28:24} iugum enim illius, iugum ferreum est: et vinculum illius, vinculum æreum est.
{28:24} For its yoke is a yoke of iron. And its chains are chains of brass.

{28:25} Mors illius, mors nequissima: et utilis potius infernus quam illa.
{28:25} Its death is a most wicked death. And hell is more useful than it is.

{28:26} Perseverantia illius non permanebit, sed obtinebit vias iniustorum: et in flamma sua non comburet iustos.
{28:26} Its continuance will not be permanent, but it will take hold of the ways of the unjust. And the just will not be burned by its flame.

{28:27} Qui relinquunt Deum, incident in illam, et exardebit in illis, et non extinguetur, et immittetur in illos quasi leo, et quasi pardus lædet illos.
{28:27} Those who abandon God will fall by it, and it will burn within them and not be quenched. And it will be sent upon them, like a lion, and it will wound them, like a leopard.

{28:28} Sepi aures tuas spinis, linguam nequam noli audire, et ori tuo facito ostia, et seras.
{28:28} Hedge your ears with thorns. Do not be willing to listen to a wicked tongue. And make doors and bars for your mouth.

{28:29} Aurum tuum et argentum tuum confla, et verbis tuis facito stateram, et frenos ori tuo rectos:
{28:29} Melt down your gold and your silver. And make a scale for your words, and an upright bridle for your mouth.

{28:30} et attende ne forte labaris in lingua, et cadas in conspectu inimicorum insidiantium tibi, et sit casus tuus insanabilis in mortem.
{28:30} And be attentive, lest perhaps you may slip with your tongue, and fall in the sight of your enemies, who are lying in wait for you, and then your fall may be incurable unto death.

[Sirach 29]
[Sirach 29]

{29:1} Qui facit misericordiam, fœneratur proximo suo: et qui prævalet manu, mandata servat.
{29:1} He shows mercy who lends to his neighbor, for he keeps the commandments by strengthening him.

{29:2} Fœnerare proximo tuo in tempore necessitatis illius, et iterum redde proximo in tempore suo.
{29:2} Lend to your neighbor in his time of need, and receive it again from your neighbor in his time.

{29:3} Confirma verbum, et fideliter age cum illo: et in omni tempore invenies quod tibi necessarium est.
{29:3} Keep your word, and act faithfully with him, and then you will find whatever you need in every time.

{29:4} Multi quasi inventionem æstimaverunt fœnus, et præstiterunt molestiam his, qui se adiuverunt.
{29:4} Many have treated a loan like found money, and they offered trouble to those who helped them.

{29:5} Donec accipiant, osculantur manus dantis, et in promissionibus humiliant vocem suam:
{29:5} Until they receive, they kiss the hands of the giver, and they humble their voice in promises.

{29:6} et in tempore redditionis postulabit tempus, et loquetur verba tædii et murmurationum, et tempus causabitur:
{29:6} But at the time of repayment, they will ask for more time, and they will speak annoying and complaining words, and they will make excuses for the time.

{29:7} si autem potuerit reddere, adversabitur, solidi vix reddet dimidium, et computabit illud quasi inventionem:
{29:7} Then, if he is able to repay, he will turn away. He will pay barely one half, and he will consider it as if he had found it.

{29:8} sin autem fraudabit illum pecunia sua, et possidebit illum inimicum gratis:
{29:8} But if not, then he will defraud him of his money, and he will have him as an enemy without cause.

{29:9} et convitia et maledicta reddet illi, et pro honore et beneficio reddet illi contumeliam.
{29:9} And he will repay him with accusations and curses, and he will repay him with contempt, instead of with honor and kindness.

{29:10} Multi non causa nequitiæ non fœnerati sunt, sed fraudari gratis timuerunt.
{29:10} Many have refused to lend, not because of wickedness, but because they were afraid to be defrauded without cause.

{29:11} Verumtamen super humilem animo fortior esto, et pro eleemosyna non trahas illum.
{29:11} Yet truly, be more steadfast toward the humble, and you should not delay in acts of mercy toward them.

{29:12} Propter mandatum assume pauperem: et propter inopiam eius ne dimittas eum vacuum.
{29:12} Assist the poor because of the commandment. And you should not send him away empty because of his dire need.

{29:13} Perde pecuniam propter fratrem et amicum tuum: et non abscondas illam sub lapide in perditionem.
{29:13} Lose your money to your brother and your friend. For you should not hide it under a stone to be lost.

{29:14} Pone thesaurum tuum in præceptis Altissimi, et proderit tibi magis quam aurum.
{29:14} Let your treasure be in the precepts of the Most High, and it will benefit you more than gold.

{29:15} Conclude eleemosynam in corde pauperis, et hæc pro te exorabit ab omni malo.
{29:15} Store your alms in the hearts of the poor, and it will obtain help for you against all evil.

{29:16} Super scutum potentis, et super lanceam
{29:16} Better than the shield or the lance of a powerful man,

{29:17} adversus inimicum tuum pugnabit.
{29:17} it will fight for you against your enemy.

{29:18} Vir bonus fidem facit pro proximo suo: et qui perdiderit confusionem, derelinquet sibi.
{29:18} A good man offers credit for the sake of his neighbor. But one who abandons him to himself will perish in shame.

{29:19} Gratiam fideiussoris ne obliviscaris: dedit enim pro te animam suam.
{29:19} You should not forget the kindness of your benefactor. For he has offered his life on your behalf.

{29:20} Repromissorem fugit peccator et immundus.
{29:20} The sinner and the unclean flee from such promises.

{29:21} Bona repromissoris sibi ascribit peccator: et ingratus sensu derelinquet liberantem se.
{29:21} A sinner attributes to himself the goods of his loan. And an ungrateful mind will abandon the one who has freed him.

{29:22} Vir repromittit de proximo suo: et cum perdiderit reverentiam, derelinquetur ab eo.
{29:22} A man offers credit to his neighbor. But when he will have lost respect, he will abandon him.

{29:23} Repromissio nequissima multos perdidit dirigentes, et commovit illos quasi fluctus maris.
{29:23} A wicked promise has destroyed many who had good intentions, and has tossed them like a wave on the ocean.

{29:24} Viros potentes gyrans migrare fecit, et vagati sunt in gentibus alienis.
{29:24} It has caused powerful men to travel around, and they have wandered amid foreign nations.

{29:25} Peccator transgrediens mandatum Domini incidet in promissionem nequam: et qui conatur multa agere, incidet in iudicium.
{29:25} A sinner transgressing the commandment of the Lord will fall into a wicked promise. And he who undertakes many things will fall into judgment.

{29:26} Recupera proximum secundum virtutem tuam, et attende tibi ne incidas.
{29:26} Help your neighbor to recover according to your ability, but attend to yourself, lest you also fall.

{29:27} Initium vitæ hominis aqua et panis, et vestimentum, et domus protegens turpitudinem.
{29:27} The primary need in a man’s life is water and bread, and clothing, and a house to protect modesty.

{29:28} Melior est victus pauperis sub tegmine asserum, quam epulæ splendidæ in peregre sine domicilio.
{29:28} A pauper’s food under a roof of boards is better than a splendid feast on a sojourn away from home.

{29:29} Minimum pro magno placeat tibi, et improperium peregrinationis non audies.
{29:29} Let yourself be pleased with little instead of much, and you will not hear the reproach of being away from home.

{29:30} Vita nequam hospitandi de domo in domum: et ubi hospitabitur, non fiducialiter aget, nec aperiet os.
{29:30} It is a wicked life to go from house to house as a guest. For wherever he is a guest, he will not act confidently, nor open his mouth.

{29:31} Hospitabitur, et pascet, et potabit ingratos, et ad hæc amara audiet.
{29:31} He will entertain, and feed, and give drink to the ungrateful, and beyond this, he will listen to bitter words:

{29:32} Transi hospes, et orna mensam: et quæ in manu habes, ciba ceteros.
{29:32} “Go, my guest, and set the table, and let others eat from what you have in your hand.”

{29:33} Exi a facie honoris amicorum meorum: necessitudine domus meæ hospitio mihi factus est frater.
{29:33} “Depart from the honored face of my friends. For it has become necessary for my house to host my brother instead.”

{29:34} Gravia hæc homini habenti sensum: correptio domus, et improperium fœneratoris.
{29:34} These things are grievous to a man having understanding: to take advantage of a household, and to reproach a lender.

[Sirach 30]
[Sirach 30]

{30:1} Qui diligit filium suum, assiduat illi flagella, ut lætetur in novissimo suo, et non palpet proximorum ostia.
{30:1} He who loves his son will frequently chastise him, so that he may be happy in the very end, and not grope for the doors of his neighbors.

{30:2} Qui docet filium suum, laudabitur in illo, et in medio domesticorum in illo gloriabitur.
{30:2} He who instructs his son will be praised over him and will glory in him, in the midst of his household.

{30:3} Qui docet filium suum, in zelum mittit inimicum, et in medio amicorum gloriabitur in illo.
{30:3} He who teaches his son will make his enemy jealous, and in the midst of his friends, he will glory in him.

{30:4} Mortuus est pater eius, et quasi non est mortuus: similem enim reliquit sibi post se.
{30:4} When his father has died, it will be as if he were not dead. For he will have left behind someone who is like himself.

{30:5} In vita sua vidit, et lætatus est in illo: in obitu suo non est contristatus, nec confusus est coram inimicis.
{30:5} In his life, he saw him and rejoiced in him. And at his passing, he was not sorrowful, nor was he confounded in the sight of his enemies.

{30:6} Reliquit enim defensorem domus contra inimicos, et amicis reddentem gratiam.
{30:6} For he left behind himself a defender of his house against his enemies, and someone who will repay his friends with kindness.

{30:7} Pro animabus filiorum colligabit vulnera sua, et super omnem vocem turbabuntur viscera eius.
{30:7} For the sake of the souls of his sons, he will bind up his wounds, and at every voice, his gut will be stirred up.

{30:8} Equus indomitus evadit durus, et filius remissus evadet præceps.
{30:8} An untamed horse becomes stubborn, and a child left to himself becomes headstrong.

{30:9} Lacta filium, et paventem te faciet: lude cum eo, et contristabit te.
{30:9} Coddle a son, and he will make you afraid. Play with him, and he will make you sorrowful.

{30:10} Non corrideas illi: ne doleas, et in novissimo obstupescent dentes tui.
{30:10} You should not laugh with him; otherwise you may have grief, and in the end, your teeth will be clenched.

{30:11} Non des illi potestatem in iuventute, et ne despicias cogitatus illius.
{30:11} You should not give him power in his youth, but you should not despise his thoughts.

{30:12} Curva cervicem eius in iuventute, et tunde latera eius dum infans est, ne forte induret, et non credat tibi, et erit tibi dolor animæ.
{30:12} Bow down his neck in his youth, and slap his sides while he is a child, lest perhaps he may become stubborn, and then he will not trust you, and so he will bring sorrow to your soul.

{30:13} Doce filium tuum, et operare in illo, ne in turpitudinem illius offendas.
{30:13} Instruct your son, and work with him, lest you give offense by his shameful behavior.

{30:14} Melior est pauper sanus, et fortis viribus, quam dives imbecillis et flagellatus malitia.
{30:14} Better is a healthy pauper with a strong constitution, than a wealthy man who is weak and afflicted by maladies.

{30:15} Salus animæ in sanctitate iustitiæ melior est omni auro et argento: et corpus validum quam census immensus.
{30:15} A healthy soul with the sanctity of justice is better than all the gold and silver. And a sound body is better than immense revenues.

{30:16} Non est census super censum salutis corporis: et non est oblectamentum super cordis gaudium.
{30:16} There is no revenue above the revenue of a healthy body. And there is no delight above a joyful heart.

{30:17} Melior est mors quam vita amara: et requies æterna quam languor perseverans.
{30:17} Death is better than a bitter life. And eternal rest is better than continual sickness.

{30:18} Bona abscondita in ore clauso, quasi appositiones epularum circumpositæ sepulchro.
{30:18} Good things hidden in a closed mouth are like seats at a feast placed around a grave.

{30:19} Quid proderit libatio idolo? Nec enim manducabit, nec odorabit:
{30:19} What benefit is there in an offering to an idol? For it can neither eat, nor smell.

{30:20} Sic qui effugatur a Domino, portans mercedes iniquitatis:
{30:20} So is he who flees from the Lord, carrying the wages of his iniquity.

{30:21} videns oculis, et ingemiscens, sicut spado complectens virginem, et suspirans.
{30:21} He sees with his eyes and groans, like a eunuch who embraces a virgin and sighs.

{30:22} Tristitiam non des animæ tuæ, et non affligas temetipsum in consilio tuo.
{30:22} You should not give your soul to sadness, and you should not afflict yourself by your own counsel.

{30:23} Iucunditas cordis hæc est vita hominis, et thesaurus sine defectione sanctitatis: et exultatio viri est longævitas.
{30:23} The gladness of the heart is the life of a man, and it is a treasure of sanctity without defect. And the exultation of a man is length of life.

{30:24} Miserere animæ tuæ placens Deo, et contine: congrega cor tuum in sanctitate eius, et tristitiam longe repelle a te.
{30:24} Take pity on your own soul by pleasing God, and show self-restraint. Gather your heart into his sanctity, and drive sadness far away from yourself.

{30:25} Multos enim occidit tristitia, et non est utilitas in illa.
{30:25} For sadness has killed many, and there is no usefulness in it.

{30:26} Zelus et iracundia minuunt dies, et ante tempus senectam adducet cogitatus.
{30:26} Envy and anger will diminish your days, and pensiveness will bring old age before its time.

{30:27} Splendidum cor, et bonum in epulis est: epulæ enim illius diligenter fiunt.
{30:27} A cheerful and good heart is like a feast. And its feasts are formed by diligence.

[Sirach 31]
[Sirach 31]

{31:1} Vigilia honestatis tabefaciet carnes, et cogitatus illius auferet somnum.
{31:1} Watching for wealth consumes the flesh, and thinking about it takes away sleep.

{31:2} Cogitatus præscientiæ avertit sensum, et infirmitas gravis sobriam facit animam.
{31:2} Anticipation in thought distracts the mind, and a grievous infirmity makes the soul sober.

{31:3} Laboravit dives in congregatione substantiæ, et in requie sua replebitur bonis suis.
{31:3} The rich man has labored in gathering wealth, and in his rest, he will be filled with his goods.

{31:4} Laboravit pauper in diminutione victus, et in fine inops fit.
{31:4} The poor man has labored in his lowly way, and in the end, he may still be in need.

{31:5} Qui aurum diligit, non iustificabitur: et qui insequitur consumptionem replebitur ex ea.
{31:5} Whoever loves gold will not be justified. And whoever pursues consumption will be consumed by it.

{31:6} Multi dati sunt in auri casus, et facta est in specie ipsius perditio illorum.
{31:6} Many have been caused to fall because of gold, and it became their ruin by its beauty.

{31:7} Lignum offensionis est aurum sacrificantium: væ illis, qui sectantur illud, et omnis imprudens deperiet in illo.
{31:7} Gold is a stumbling block to those who sacrifice for it. Woe to those who pursue it eagerly, for all the imprudent will perish by it.

{31:8} Beatus dives, qui inventus est sine macula: et qui post aurum non abiit, nec speravit in pecunia, et thesauris.
{31:8} Blessed is the rich man who is found to be without blemish. And blessed is he who has not gone after gold, nor placed his hope in money or treasures.

{31:9} Quis est hic, et laudabimus eum? Fecit enim mirabilia in vita sua.
{31:9} Who is he? For we should praise him. For he has done wonderful things in his life.

{31:10} Qui probatus est in illo, et perfectus est, erit illi gloria æterna: qui potuit transgredi, et non est transgressus: facere mala, et non fecit:
{31:10} He has been tested by it, and has become perfect; he will have eternal glory. He was able to transgress, but he has not transgressed. He was able to do evil, but he has not done evil.

{31:11} ideo stabilita sunt bona illius in Domino, et eleemosynas illius enarrabit omnis Ecclesia sanctorum.
{31:11} Therefore, his good things are established in the Lord, and the entire Church of the saints will proclaim his almsgiving.

{31:12} Supra mensam magnam sedisti? Non aperias super illam faucem tuam prior.
{31:12} Are you seated at a great table? You should not open your mouth over it first.

{31:13} Non dicas sic: Multa sunt, quæ super illam sunt:
{31:13} You should not speak in this way: “There are many things that are upon it.”

{31:14} memento quoniam malus est oculus nequam.
{31:14} Remember that a wicked eye is evil.

{31:15} Nequius oculo quid creatum est? Ideo ab omni facie sua lacrymabitur, cum viderit:
{31:15} What has been made more wicked than the eye? Therefore, when it sees, it will shed tears over the entire face.

{31:16} ne extendas manum tuam prior, et invidia contaminatus erubescas.
{31:16} You should not extend your hand first, for then, having been corrupted by envy, you would be ashamed.

{31:17} Ne comprimaris in convivio.
{31:17} You should not press forward at a feast.

{31:18} Intellige quæ sunt proximi tui ex teipso:
{31:18} Understand which things are your neighbor’s and not your own.

{31:19} utere quasi homo frugi his, quæ tibi apponuntur: ne, cum manducas multum, odio habearis.
{31:19} Make use of the things that are set before you, just as a frugal man would. Otherwise, if you eat much, you will be hated.

{31:20} Cessa prior causa disciplinæ: et noli nimius esse, ne forte offendas.
{31:20} Cease eating first, for the sake of discipline. And do not eat to excess, lest you offend.

{31:21} Et si in medio multorum sedisti, prior illis ne extendas manum tuam, nec prior poscas bibere.
{31:21} And if you sit in the midst of many, you should not extend your hand before they do, and you should not be the first to ask for a drink.

{31:22} Quam sufficens est homini eruditio vinum exiguum, et in dormiendo non laborabis ab illo, et non senties dolorem.
{31:22} How sufficient is a little wine for a well-taught man! For in sleep, you will not labor because of it, and you will not feel pain.

{31:23} Vigilia, cholera, et tortura viro infrunito:
{31:23} Worry, and disease, and torment are with an intemperate man.

{31:24} somnus sanitatis in homine parco. Dormiet usque mane, et anima illius cum ipso delectabitur.
{31:24} A healthy sleep is with a temperate man. He will sleep until morning, and his soul will be delighted with him.

{31:25} Et si coactus fueris in edendo multum, surge e medio, evome: et refrigerabit te, et non adduces corpori tuo infirmitatem.
{31:25} And if you have been coaxed into eating too much, rise up, go outside, and vomit. And it will refresh you, and you will not bring sickness upon your body.

{31:26} Audi me fili, et ne spernas me: et in novissimo invenies verba mea.
{31:26} Listen to me, son, for you should not spurn me. And in the very end, you will discover my words.

{31:27} In omnibus operibus tuis esto velox, et omnis infirmitas non occurret tibi.
{31:27} In all your works, be prompt, and then no infirmity will befall you.

{31:28} Splendidum in panibus benedicent labia multorum, et testimonium veritatis illius fidele.
{31:28} The lips of many will bless the splendid in bread. For the testimony of his truthfulness is faithful.

{31:29} Nequissimo in pane murmurabit civitas, et testimonium nequitiæ illius verum est.
{31:29} The city will murmur against the wicked in bread. For the testimony against his wickedness is true.

{31:30} Diligentes in vino noli provocare: multos enim exterminavit vinum.
{31:30} Do not choose to provoke those who love wine. For wine has destroyed many.

{31:31} Ignis probat ferrum durum: sic vinum corda superborum arguet in ebrietate potatum.
{31:31} Fire tests the hardness of iron; similarly, drinking wine to inebriation will rebuke the hearts of the arrogant.

{31:32} Æqua vita hominibus vinum in sobrietate: si bibas illud moderate, eris sobrius.
{31:32} Drinking wine in sobriety gives a contented life to men. If you drink it in moderation, you will be sober.

{31:33} Quæ vita est ei, qui minuitur vino?
{31:33} What is life to him who is diminished by wine?

{31:34} Quid defraudat vitam? Mors.
{31:34} What can cheat him of his life? Death.

{31:35} Vinum in iucunditatem creatum est, et non in ebrietatem, ab initio.
{31:35} From the beginning, wine was created for cheerfulness, but not for inebriation.

{31:36} Exultatio animæ et cordis vinum moderate potatum.
{31:36} Wine taken in moderation lifts up the mind and the heart.

{31:37} Sanitas est animæ et corpori sobrius potus.
{31:37} Sober drinking is healthful to mind and body.

{31:38} Vinum multum potatum irritationem, et iram, et ruinas multas facit.
{31:38} Wine taken in excess stirs up conflict and anger, and brings many to ruin.

{31:39} Amaritudo animæ vinum multum potatum.
{31:39} Wine taken in excess is bitter to the soul.

{31:40} Ebrietatis animositas, imprudentis offensio, minorans virtutem, et faciens vulnera.
{31:40} The effects of inebriation are a stumbling block to the imprudent, diminishing strength and causing wounds.

{31:41} In convivio vini non arguas proximum: et non despicias eum in iucunditate illius:
{31:41} You should not argue with your neighbor during a banquet of wine. And you should not spurn him in his cheerfulness.

{31:42} verba improperii non dicas illi: et non premas illum repetendo.
{31:42} You should not speak words of reproach to him. And you should not press him with repeated requests.

[Sirach 32]
[Sirach 32]

{32:1} Rectorem te posuerunt? Noli extolli: esto in illis quasi unus ex ipsis.
{32:1} Have they appointed you as a leader? Do not be willing to be extolled. Be among them as one of them.

{32:2} Curam illorum habe, et sic conside, et omni cura tua explicita recumbe:
{32:2} Have concern for them, and in this way sit down with them, and when you have explained all your concerns, sit back.

{32:3} ut læteris propter illos, et ornamentum gratiæ accipias coronam, et dignationem consequaris corrogationis.
{32:3} Then you may rejoice because of them, and you may receive a crown as an adornment of grace, and so obtain the dignity of the assembly.

{32:4} Loquere maior natu: decet enim te
{32:4} Speak, you who are greater by birth. For it is fitting for you

{32:5} primum verbum diligenti scientia, et non impedias musicam.
{32:5} to speak the first word with careful knowledge. But you should not hinder the music.

{32:6} Ubi auditus non est, non effundas sermonem, et importune noli extolli in sapientia tua.
{32:6} Where no one is listening, you should not pour out words. And do not choose to be extolled improperly for your wisdom.

{32:7} Gemmula carbunculi in ornamento auri, et comparatio musicorum in convivio vini.
{32:7} A gemstone of garnet is set amid an ornament of gold, and a concert of music is set amid a banquet of wine.

{32:8} Sicut in fabricatione auri signum est smaragdi, sic numerus musicorum in iucundo et moderato vino.
{32:8} Just as a signet of emerald is set amid a work of gold, so is a melody of music set amid delightful and moderate wine.

{32:9} Audi tacens, et pro reverentia accedet tibi bona gratia.
{32:9} Listen silently, and for your reverence, good graces will be added to you.

{32:10} Adolescens loquere in tua causa vix.
{32:10} Young man, speak in your own case only reluctantly.

{32:11} Si bis interrogatus fueris, habeat caput responsum tuum.
{32:11} If you have been asked twice, let your response be concise.

{32:12} In multis esto quasi inscius, et audi tacens simul et quærens.
{32:12} In many matters, be as if you lack knowledge, and listen silently as well as intently.

{32:13} In medio magnatorum non præsumas: et ubi sunt senes, non multum loquaris.
{32:13} In the midst of great men, you should not be presumptuous. And where the elders are present, you should not speak much.

{32:14} Ante grandinem præibit coruscatio: et ante verecundiam præibit gratia, et pro reverentia accedet tibi bona gratia.
{32:14} Lightning goes before a hailstorm, and grace goes before modesty. And so, for your reverence, good graces will be added to you.

{32:15} Et hora surgendi non te trices: præcurre autem prior in domum tuam, et illic avocare, et illic lude,
{32:15} And at the hour for rising, you should not be lax. Later, be the first to run ahead to your house, and there withdraw, and there take your pastime.

{32:16} et age conceptiones tuas, et non in delictis et verbo superbo.
{32:16} And act according to your intentions, but not in sin and not in arrogant speech.

{32:17} Et super his omnibus benedicito Dominum, qui fecit te, et inebriantem te ab omnibus bonis suis.
{32:17} And for all these things, bless the Lord, who made you, and who fills you to overflowing with all his good things.

{32:18} Qui timet Dominum, excipiet doctrinam eius: et qui vigilaverint ad illum, invenient benedictionem.
{32:18} Whoever fears the Lord will accept his doctrine. And whoever watches for him diligently will find a blessing.

{32:19} Qui quærit legem, replebitur ab ea: et qui insidiose agit, scandalizabitur in ea.
{32:19} Whoever seeks the law will be filled from the law. But whoever acts with treachery will be scandalized by treachery.

{32:20} Qui timent Dominum, invenient iudicium iustum, et iustitias quasi lumen accendent.
{32:20} Those who fear the Lord will find just judgment, and they will kindle justice like a light.

{32:21} Peccator homo vitabit correptionem, et secundum voluntatem suam inveniet comparationem.
{32:21} A sinful man will shun correction, and he will find a rationalization in accord with his own will.

{32:22} Vir consilii non disperdet intelligentiam, alienus et superbus non pertimescet timorem:
{32:22} A man of counsel will not reject understanding. A strange and arrogant man will not be disturbed by fear.

{32:23} etiam postquam fecit cum eo sine consilio, et suis insectationibus arguetur.
{32:23} Even so, after he has acted out of fear and without counsel, he will be rebuked by his own criticism.

{32:24} Fili sine consilio nihil facias, et post factum non pœnitebis.
{32:24} Son, you should do nothing without counsel, and then you will not regret what you have done.

{32:25} In via ruinæ non eas, et non offendes in lapides: nec credas te viæ laboriosæ, ne ponas animæ tuæ scandalum:
{32:25} You should not go into the way of ruin, and you then will not stumble on stones. You should not commit yourself to a laborious way; otherwise, you may set up a scandal against your own soul.

{32:26} et a filiis tuis cave, et a domesticis tuis attende.
{32:26} And be cautious concerning your own sons. And be attentive to those of your own household.

{32:27} In omni opere tuo crede ex fide animæ tuæ: hoc est enim conservatio mandatorum.
{32:27} In all of your works, trust your soul to faith. For this is the keeping of the commandments.

{32:28} Qui credit Deo, attendit mandatis: et qui confidit in illo, non minorabitur.
{32:28} Whoever believes God attends to the commandments. And whoever trusts in him will not be diminished.

[Sirach 33]
[Sirach 33]

{33:1} Timenti Dominum non occurrent mala, sed in tentatione Deus illum conservabit, et liberabit a malis.
{33:1} No evils will befall one who fears the Lord. Instead, God will preserve him during temptation and will free him from evils.

{33:2} Sapiens non odit mandata et iustitias, et non illidetur quasi in procella navis.
{33:2} A wise man does not hate the commandments and the justices, and so he will not be thrown about violently, like a ship in a storm.

{33:3} Homo sensatus credit legi Dei, et lex illi fidelis.
{33:3} A man of understanding puts his faith in the law of God, and so the law is faithful to him.

{33:4} Qui interrogationem manifestat, parabit verbum, et sic deprecatus exaudietur, et conservabit disciplinam, et tunc respondebit.
{33:4} Whoever would resolve a dispute will prepare a word, and so, having prayed, he will be heard. And he will observe discipline, and then he will respond.

{33:5} Præcordia fatui quasi rota carri: et quasi axis versatilis cogitatus illius.
{33:5} The heart of a fool is like the wheel of a cart. And his thoughts are like a turning axel.

{33:6} Equus emissarius, sic et amicus subsannator, sub omni suprasedente hinnit.
{33:6} A friend who is a whisperer is like an untamed horse: he neighs under anyone who sits upon him.

~ The word ‘emissarius’ literally refers to something that his sent away, but in this context it refers to something that is uncontrollable or unmanageable.

{33:7} Quare dies diem superat, et iterum lux lucem, et annus annum a sole?
{33:7} Why does day follow after day, and light follow after light, and year follow after year, in accord with the sun?

{33:8} A Domini scientia separati sunt, facto sole, et præceptum custodiente.
{33:8} By the knowledge of the Lord, they were arranged, after the sun was made, in keeping with his command.

{33:9} Et immutavit tempora, et dies festos ipsorum, et in illis dies festos celebraverunt ad horam.
{33:9} And so, the seasons changed, with their feast days. And according to them, they celebrated the feast days, in their hour.

{33:10} Ex ipsis exaltavit et magnificavit Deus, et ex ipsis posuit in numerum dierum. Et omnes homines de solo, et ex terra, unde creatus est Adam.
{33:10} Some of them, God exalted and magnified. And some of them, he set amid the ordinary days. And all men are from the ground, and from the earth, from which Adam was created.

{33:11} In multitudine disciplinæ Dominus separavit eos, et immutavit vias eorum.
{33:11} With a multitude of disciplines, the Lord has distinguished them and diversified their ways.

{33:12} Ex ipsis benedixit, et exaltavit: et ex ipsis sanctificavit, et ad se applicavit: et ex ipsis maledixit, et humiliavit, et convertit illos a separatione ipsorum.
{33:12} Some of them, he has blessed and exalted. And some of them he has sanctified and placed close to himself. And some of them, he has cursed and brought low, and he has turned them from their station.

{33:13} Quasi lutum figuli in manu ipsius, plasmare illud et disponere.
{33:13} Just as the clay is in the potter’s hand, so as to form and to shape it,

{33:14} Omnes viæ eius secundum dispositionem eius: sic homo in manu illius, qui se fecit, et reddet illi secundum iudicium suum.
{33:14} so are all his ways in accord with his dispensation, and so is man in the hand of the One who made him. And he will repay him according to his judgment.

{33:15} Contra malum bonum est, et contra mortem vita: sic et contra virum iustum peccator. Et sic intuere in omnia opera Altissimi. Duo et duo, et unum contra unum.
{33:15} Good is against evil, and life is against death; so also is a sinner against a just man. And so should you consider all the works of the Most High: two and two, and one against another.

{33:16} Et ego novissimus evigilavi, et quasi qui colligit acinos post vindemiatores.
{33:16} And I awakened at the very end, and I was like one who gathers grapes after the grape-gatherers.

{33:17} In benedictione Dei et ipse speravi: et quasi qui vindemiat, replevi torcular.
{33:17} I, too, have hoped in the blessing of God. And I have filled the winepress like one who gathers grapes.

{33:18} Respicite quoniam non mihi soli laboravi, sed omnibus exquirentibus disciplinam.
{33:18} Consider how I have not labored for myself alone, but for all who are seeking discipline.

{33:19} Audite me magnates, et omnes populi, et rectores Ecclesiæ auribus percipite.
{33:19} Listen to me, you great ones, with all the peoples. And incline your ears, you rulers of the Church.

{33:20} Filio et mulieri, fratri et amico non des potestatem super te in vita tua: et non dederis alii possessionem tuam: ne forte pœniteat te, et depreceris pro illis.
{33:20} You should not give authority over yourself to a son or wife, to a brother or friend, in your life. And you should not give your estate to another, lest perhaps you may regret it, and then you would be begging for the same.

~ The leaders of the Church should not give up their authority to another, lest they bitterly regret it.

{33:21} Dum adhuc superes et aspiras, non immutabit te omnis caro.
{33:21} While you are still living and breathing, let no one among all flesh change you.

{33:22} Melius est enim ut filii tui te rogent, quam te respicere in manus filiorum tuorum.
{33:22} For it is better if your children petition you, than if you look toward the hands of your children.

{33:23} In omnibus operibus tuis præcellens esto.
{33:23} In all your works, be pre-eminent.

{33:24} Ne dederis maculam in gloria tua. In die consummationis dierum vitæ tuæ, et in tempore exitus tui distribue hereditatem tuam.
{33:24} You should not allow a blemish upon your glory. On the day of the consummation of the days of your life, at the time of your passing, distribute your inheritance.

{33:25} Cibaria, et virga, et onus asino: panis, et disciplina, et opus servo.
{33:25} Fodder and a rod and a burden are for a donkey; bread and discipline and work are for a servant.

{33:26} Operatur in disciplina, et quærit requiescere: laxa manus illi, et quærit libertatem.
{33:26} He works under discipline, and he seeks rest. Allow his hands to be idle, and he seeks liberty.

{33:27} Iugum et lorum curvant collum durum, et servum inclinant operationes assiduæ.
{33:27} The yoke and the strap bend a stiff neck, and continual labors bend a servant.

{33:28} Servo malevolo tortura et compedes, mitte illum in operationem, ne vacet:
{33:28} Torture and chains are for a malevolent servant; send him to work, so that he may not be idle.

{33:29} multam enim malitiam docuit otiositas.
{33:29} For idleness has taught much evil.

{33:30} In opera constitue eum: sic enim condecet illum. Quod si non obaudierit, curva illum compedibus, et non amplifices super omnem carnem: verum sine iudicio nihil facias grave.
{33:30} Appoint him to a task. For this is fitting for him. And if he will not be obedient, bend him with chains. But you should do no more than any flesh can bear. Truly, you should do nothing grievous without judgment.

{33:31} Si est tibi servus fidelis, sit tibi quasi anima tua: quasi fratrem sic eum tracta: quoniam in sanguine animæ comparasti illum.
{33:31} If you have a faithful servant, let him be to you like your own soul. Treat him like a brother. For you have obtained him by the blood of your soul.

{33:32} Si læseris eum iniuste, in fugam convertetur:
{33:32} If you harm him unjustly, he will turn away and flee.

{33:33} et si extollens discesserit: quem quæras, et in qua via quæras illum, nescis.
{33:33} And then, when he lifts himself up and departs, you will not know whom to ask, or in what way to seek him.

[Sirach 34]
[Sirach 34]

{34:1} Vana spes, et mendacium viro insensato: et somnia extollunt imprudentes.
{34:1} The hopes of a senseless man are empty and false; and dreams extol the imprudent.

{34:2} Quasi qui apprehendit umbram, et persequitur ventum: sic et qui attendit ad visa mendacia.
{34:2} Like one who chases a shadow and pursues the wind, so also is one who pays attention to lying visions.

{34:3} Hoc secundum hoc visio somniorum: ante faciem hominis similitudo hominis.
{34:3} In the vision of dreams, one thing represents another, as when a mask is before the face of a man.

{34:4} Ab immundo quid mundabitur? Et a mendace quid verum dicetur?
{34:4} What can be cleansed by the unclean? And what truth can be spoken from a lie?

{34:5} Divinatio erroris, et auguria mendacia, et somnia malefacientium, vanitas est.
{34:5} Erroneous divinations and false signs and the dreams of evildoers are emptiness.

{34:6} Et sicut parturientis, cor tuum phantasias patitur. Nisi ab Altissimo fuerit emissa visitatio, ne dederis in illis cor tuum:
{34:6} For your heart suffers from imagination, like a woman suffering in childbirth. Unless it is a visitation sent from the Most High, you should not set your heart upon it.

{34:7} multos enim errare fecerunt somnia, et exciderunt sperantes in illis.
{34:7} For dreams have caused many to go astray, and those who have hoped in them have fallen away.

{34:8} Sine mendacio consummabitur verbum legis, et sapientia in ore fidelis complanabitur.
{34:8} The word of the law will be fulfilled without a lie, and wisdom will be made plain in the mouths of the faithful.

{34:9} Qui non est tentatus, quid scit? Vir in multis expertus, cogitabit multa: et qui multa didicit, enarrabit intellectum.
{34:9} He who has not been tested, what does he know? A man with much experience will consider many things. And whoever has learned much will explain with understanding.

{34:10} Qui non est expertus, pauca recognoscit: qui autem in multis factus est, multiplicat malitiam.
{34:10} He who has no experience knows little. And he who has done many things has made many mistakes.

~ In the context of a passage extolling the benefits of experience, the word ‘malitiam’ refers to faults, not to wickedness. Experience brings wisdom, but who can be free from fault who has much experience?

{34:11} Qui tentatus non est, qualia scit? Qui implanatus est, abundabit nequitia.
{34:11} He who has not been tested, what kind of things can he know? He who has been deceived will be more cunning.

{34:12} Multa vidi errando, et plurimas verborum consuetudines.
{34:12} I have seen much by wandering, and the customs of many things.

{34:13} Aliquoties usque ad mortem periclitatus sum horum causa, et liberatus sum gratia Dei.
{34:13} At times, I have even been in danger of death because of these things, but I was freed by the grace of God.

{34:14} Spiritus timentium Deum quæritur, et in respectu illius benedicetur.
{34:14} The spirit of those who fear God is sought, and they will be blessed by his providence.

{34:15} Spes enim illorum in salvantem illos, et oculi Dei in diligentes se.
{34:15} For their hope is in him who saves them, and the eyes of God are on those who love him.

{34:16} Qui timet Dominum nihil trepidabit, et non pavebit: quoniam ipse est spes eius.
{34:16} Those who fear the Lord will tremble at nothing, and they will not be terrified. For he is their hope.

{34:17} Timentis Dominum beata est anima eius.
{34:17} The soul of him who fears the Lord is blessed.

{34:18} Ad quem respicit, et quis est fortitudo eius?
{34:18} To whom should he look, and who is his strength?

{34:19} Oculi Domini super timentes eum, protector potentiæ, firmamentum virtutis, tegimen ardoris, et umbraculum meridiani,
{34:19} The eyes of the Lord are upon those who fear him. He is a powerful Protector, a Firmament of virtue, a Shelter from the heat, and a Covering from the midday sun,

{34:20} deprecatio offensionis, et adiutorium casus, exaltans animam, et illuminans oculos, dans sanitatem, et vitam et benedictionem.
{34:20} a Guardian from offenses, and a Helper from falling, who exalts the soul and illuminates the eyes, and who gives health and life and blessing.

{34:21} Immolantis ex iniquo oblatio est maculata, et non sunt beneplacitæ subsannationes iniustorum.
{34:21} An immolation from iniquity is a stained oblation, and the derisions of the unjust are not well pleasing.

{34:22} Dominus solus sustinentibus se in via veritatis et iustitiæ.
{34:22} The Lord is only for those who persevere for him in the way of truth and justice.

{34:23} Dona iniquorum non probat Altissimus, nec respicit in oblationes iniquorum: nec in multitudine sacrificiorum eorum propitiabitur peccatis.
{34:23} The Most High does not approve of the gifts of the iniquitous. Neither does he have respect for the oblations of the unjust; neither will he forgive their sins because of the multitude of their sacrifices.

{34:24} Qui offert sacrificium ex substantia pauperum, quasi qui victimat filium in conspectu patris sui.
{34:24} Whoever offers a sacrifice from the substance of the poor is like one who sacrifices the son in the sight of his father.

{34:25} Panis egentium vita pauperum est: qui defraudat illum, homo sanguinis est.
{34:25} The bread of the indigent is the life of the poor. Whoever cheats them out of it is a man of blood.

{34:26} Qui aufert in sudore panem, quasi qui occidit proximum suum.
{34:26} Whoever takes away the bread of sweat is like one who kills his neighbor.

{34:27} Qui effundit sanguinem, et qui fraudem facit mercenario, fratres sunt.
{34:27} He who sheds blood, and he who cheats the hired hand out of his wages, are brothers.

{34:28} Unus ædificans, et unus destruens: quid prodest illis nisi labor?
{34:28} When one builds and another destroys, what benefit do they have from their labor?

{34:29} Unus orans, et unus maledicens: cuius vocem exaudiet Deus?
{34:29} When one prays and another curses, whose voice will God heed?

{34:30} Qui baptizatur a mortuo, et iterum tangit eum, quid proficit lavatio illius?
{34:30} He who washes himself after touching the dead, and then touches him again, what was the benefit of his washing?

{34:31} Sic homo qui ieiunat in peccatis suis: et iterum eadem faciens, quid proficit humiliando se? Orationem illius quis exaudiet?
{34:31} Similarly, a man who fasts for his sins, and then does the same again, what was the benefit of his humbling himself? Who will heed his prayer?

[Sirach 35]
[Sirach 35]

{35:1} Qui conservat legem, multiplicat oblationem.
{35:1} Whoever observes the law multiplies oblations.

{35:2} Sacrificium salutare est attendere mandatis, et discedere ab omni iniquitate.
{35:2} It is a salutary sacrifice to attend to the commandments and to withdraw from all iniquity.

{35:3} Et propitiationem litare sacrificii super iniustitias, et deprecatio pro peccatis, recedere ab iniustitia.
{35:3} And to depart from injustice is to offer a propitiatory sacrifice for injustices and a supplication for sins.

{35:4} Retribuet gratiam qui offert similaginem: et qui facit misericordiam, offert sacrificium.
{35:4} Whoever gives thanks, offers a gift of fine flour, and whoever acts with mercy, offers a sacrifice.

{35:5} Beneplacitum est Domino recedere ab iniquitate: et deprecatio pro peccatis recedere ab iniustitia.
{35:5} To withdraw from iniquity is well-pleasing to the Lord. And to withdraw from injustice is a supplication for sins.

{35:6} Non apparebis ante conspectum Domini vacuus.
{35:6} You should not appear empty before the sight of the Lord.

{35:7} Hæc enim omnia propter mandatum Dei fiunt.
{35:7} For all these things are to be done because of the commandment of God.

{35:8} Oblatio iusti impinguat altare, et odor suavitatis est in conspectu Altissimi.
{35:8} The oblation of the just fattens the altar, and is a fragrance of sweetness in the sight of the Most High.

{35:9} Sacrificium iusti acceptum est, et memoriam eius non obliviscetur Dominus.
{35:9} The sacrifice of the just is acceptable, and the Lord will never forget the memorial of it.

{35:10} Bono animo gloriam redde Deo: et non minuas primitias manuum tuarum.
{35:10} Render glory to God with a good heart. And you should not reduce the first-fruits of your hands.

{35:11} In omni dato hilarem fac vultum tuum, et in exultatione sanctifica decimas tuas.
{35:11} With every gift, have a cheerful countenance, and sanctify your tithes with exultation.

{35:12} Da Altissimo secundum datum eius, et in bono oculo adinventionem facito manuum tuarum:
{35:12} Give to the Most High according to his gifts to you, and act with a good eye toward the creations of your hands.

{35:13} quoniam Dominus retribuens est, et septies tantum reddet tibi.
{35:13} For the Lord gives recompense, and he will repay you seven times as much.

{35:14} Noli offerre munera prava, non enim suscipiet illa.
{35:14} Do not be willing to offer corrupt gifts. For he will not accept them.

{35:15} Et noli inspicere sacrificum iniustum, quoniam Dominus iudex est, et non est apud illum gloria personæ.
{35:15} And do not be willing to consider an unjust sacrifice. For the Lord is the judge, and with him there is no favoritism toward anyone.

{35:16} Non accipiet Dominus personam in pauperem, et deprecationem læsi exaudiet.
{35:16} The Lord will not accept favoritism against the poor, but he will heed the prayer of one who has been harmed.

{35:17} Non despiciet preces pupilli: nec viduam, si effundat loquelam gemitus.
{35:17} He will not despise the prayers of the orphan, nor of the widow, if she utters a lamenting complaint.

{35:18} Nonne lacrymæ viduæ ad maxillam descendunt, et exclamatio eius super deducentem eas?
{35:18} Do a widow’s tears not run down her cheek? And will her outcry not cause their downfall?

{35:19} A maxilla enim ascendunt usque ad cælum, et Dominus exauditor non delectabitur in illis.
{35:19} For from her cheek, her tears ascend even to heaven. And the Lord, the One who listens, will not take delight in them.

{35:20} Qui adorat Deum in oblectatione suscipietur, et deprecatio illius usque ad nubes propinquabit.
{35:20} Whoever adores God with joy will be accepted, and his prayer will reach even to the clouds.

{35:21} Oratio humiliantis se, nubes penetrabit: et donec propinquet non consolabitur: et non discedet donec Altissimus aspiciat.
{35:21} The prayer of one who humbles himself will pierce the clouds. And it will not be consoled until it draws near; and it will not withdraw until the Most High beholds.

{35:22} Et Dominus non elongabit, et iudicabit iustos, et faciet iudicium: et Fortissimus non habebit in illis patientiam, ut contribulet dorsum ipsorum:
{35:22} And the Lord will not delay, and he will judge for those who are just, and he will accomplish judgment. And the Almighty will not have patience with them, so that he may crush their back.

{35:23} et Gentibus reddet vindictam donec tollat plenitudinem superborum: et sceptra iniquorum contribulet,
{35:23} And he will repay vengeance to the Gentiles, until he has taken away the multitude of the arrogant, and broken the scepters of the iniquitous,

{35:24} donec reddat hominibus secundum actus suos, et secundum opera Adæ, et secundum præsumptionem illius,
{35:24} until he has rendered to men according to their deeds, and according to the works of Adam, and according to his presumption,

{35:25} donec iudicet iudicium plebis suæ, et oblectabit iustos misericordia sua.
{35:25} until he has judged the judgment of his people. And he will delight the just with his mercy.

{35:26} Speciosa misericordia Dei, in tempore tribulationis, quasi nubes pluviæ in tempore siccitatis.
{35:26} The mercy of God is beautiful in the time of tribulation, like a rain cloud in the time of drought.

[Sirach 36]
[Sirach 36]

{36:1} Miserere nostri Deus omnium, et respice nos, et ostende nobis lucem miserationum tuarum:
{36:1} O God of all, take pity on us, and look with favor on us, and show us the light of your compassion.

{36:2} et immitte timorem tuum super Gentes, quæ non exquisierunt te, ut cognoscant quia non est Deus nisi tu, et enarrent magnalia tua.
{36:2} And send your fear upon the Gentiles, who have not sought you, so that they may acknowledge that there is no God except you, and so that they may declare your great deeds.

{36:3} Alleva manum tuam super gentes alienas, ut videant potentiam tuam.
{36:3} Lift up your hand over unbelieving nations, so that they may see your power.

~ The word ‘gentes’ in this context refers to those who are unbelieving; in the context of the Jews of Old Testament times, this would refer to non-Jews, but in the context of the present-day, this would refer to non-Catholic, especially non-Christians. The word ‘alienas’ is often translated as strangers or foreigners, but here it refers more to nations or peoples other than those who believe.

{36:4} Sicut enim in conspectu eorum sanctificatus es in nobis, sic in conspectu nostro magnificaberis in eis,
{36:4} For just as, in their sight, you have been sanctified in us, so also, in our sight, you will be magnified in them.

{36:5} ut cognoscant te, sicut et nos cognovimus quoniam non est Deus præter te Domine.
{36:5} So may they know you, as we also have known you. For there is no God apart from you, O Lord.

{36:6} Innova signa, et immuta mirabilia.
{36:6} Renew your signs, and work new wonders.

{36:7} Glorifica manum, et brachium dextrum.
{36:7} Glorify your hand and your right arm.

{36:8} Excita furorem, et effunde iram.
{36:8} Stir up your fury, and pour out your wrath.

{36:9} Tolle adversarium, et afflige inimicum.
{36:9} Take away our adversary, and afflict our enemy.

{36:10} Festina tempus, et memento finis, ut enarrent mirabilia tua.
{36:10} Hasten the time, and remember the end, so that they may declare your miracles.

{36:11} In ira flammæ devoretur qui salvatur: et qui pessimant plebem tuam, inveniant perditionem.
{36:11} Let those who escape be devoured by the wrath of fire. And let those who harass your people find perdition.

{36:12} Contere caput principum inimicorum, dicentium: Non est alius præter nos.
{36:12} Crush the head of the leaders of the enemies, for they say: “There is no other beside us.”

{36:13} Congrega omnes tribus Iacob: ut cognoscant quia non est Deus nisi tu, et enarrent magnalia tua: et hereditabis eos, sicut ab initio.
{36:13} Gather together all the tribes of Jacob, so that they may acknowledge that there is no God except you, and so that they may declare your great deeds. And you will inherit them, as from the beginning.

{36:14} Miserere plebi tuæ, super quam invocatum est nomen tuum: et Israel, quem coæquasti primogenito tuo.
{36:14} Take pity on your people, over whom your name has been invoked, and on Israel, whom you have treated as your firstborn.

{36:15} Miserere civitati sanctificationis tuæ Ierusalem, civitati requiei tuæ.
{36:15} Take pity on Jerusalem, the city of your sanctification, the city of your rest.

{36:16} Reple Sion inenarrabilibus verbis tuis, et gloria tua populum tuum.
{36:16} Fill Zion with your ineffable words, and fill your people with your glory.

{36:17} Da testimonium his, qui ab initio creaturæ tuæ sunt, et suscita prædicationes, quas locuti sunt in nomine tuo prophetæ priores.
{36:17} Give testimony to those who have been your creations from the beginning, and lift up the prophecies which the former prophets spoke in your name.

{36:18} Da mercedem sustinentibus te, ut prophetæ tui fideles inveniantur: et exaudi orationes servorum tuorum
{36:18} Give a reward to those who endure for you, so that your prophets may be found to be faithful. And heed the prayers of your servants,

{36:19} secundum benedictionem Aaron de populo tuo, et dirige nos in viam iustitiæ, et sciant omnes qui habitant terram, quia tu es Deus conspector sæculorum.
{36:19} in accord with the blessing of Aaron over your people. And direct us in the way of justice, and let all who inhabit the earth know that you are God, the Beholder of all ages.

{36:20} Omnem escam manducabit venter, et est cibus cibo melior.
{36:20} The belly can devour any food, yet one meal is better than another.

{36:21} Fauces contingunt cibum feræ, et cor sensatum verba mendacia.
{36:21} The palate tests the meat of wild animals, and the understanding heart tests false words.

{36:22} Cor pravum dabit tristitiam, et homo peritus resistet illi.
{36:22} A corrupt heart will cause grief, and a man of experience will resist it.

{36:23} Omnem masculum excipiet mulier: et est filia melior filia.
{36:23} A woman can receive any male, yet one daughter is better than another.

{36:24} Species mulieris exhilarat faciem viri sui, et super omnem concupiscentiam hominis superducit desiderium.
{36:24} The beauty of a wife cheers the face of her husband, and rises above his desire, above all the desires of man.

{36:25} Si est lingua curationis, est et mitigationis et misericordiæ: non est vir illius secundum filios hominum.
{36:25} If she offers healing words, then she both comforts and shows mercy; and so her husband is not like other men.

{36:26} Qui possidet mulierem bonam, inchoat possessionem: adiutorium secundum illum est, et columna ut requies.
{36:26} He who holds to a good wife establishes a possession. She is a helper in agreement with him, and she is a pillar of rest.

{36:27} Ubi non est sepes, diripietur possessio: et ubi non est mulier, ingemiscit egens.
{36:27} Where there is no hedge, a possession will be trampled. And where there is no wife, he will mourn her absence.

{36:28} Quis credit ei, qui non habet nidum, et deflectens ubicumque obscuraverit, quasi succinctus latro exiliens de civitate in civitatem?
{36:28} Who will trust one who has no nest, and who conceals himself wherever his course may take him, like a well-equipped robber passing from city to city?

[Sirach 37]
[Sirach 37]

{37:1} Omnis amicus dicet: Et ego amicitiam copulavi. Sed est amicus solo nomine amicus. Nonne tristitia inest usque ad mortem?
{37:1} Every friend will say: “I also am a close friend.” But there is a friend who is a friend in name only. Is this not a grief even unto death?

{37:2} Sodalis autem et amicus ad inimicitiam convertentur.
{37:2} But a companion and friend may turn into an enemy.

{37:3} O præsumptio nequissima, unde create es cooperire aridam malitia, et dolositate illius?
{37:3} O wicked presumption! From what were you created that you would cover the dry land with your malice and deceitfulness?

{37:4} Sodalis amico coniucundatur in oblectationibus, et in tempore tribulationis adversarius erit.
{37:4} A companion may rejoice with his friend in good times, but in a time of tribulation, he will be an adversary.

{37:5} Sodalis amico condolet causa ventris, et contra hostem accipiet scutum.
{37:5} There is a companion who commiserates with a friend for the sake of the stomach, but he will shield himself from the enemy.

{37:6} Non obliviscaris amici tui in animo tuo, et non immemor sis illius in opibus tuis.
{37:6} You should not forget your friend in your soul, and you should not be unmindful of him in your wealth.

{37:7} Noli consiliari cum eo, qui tibi insidiatur, et a zelantibus te absconde consilium.
{37:7} Do not choose to consult with someone who waits in ambush for you. And hide your counsel from those who rival you.

{37:8} Omnis consiliarius prodit consilium, sed est consiliarius in semetipso.
{37:8} Every counselor offers advice, but some are counselors only for themselves.

{37:9} A consiliario serva animam tuam. Prius scito quæ sit illius necessitas: et ipse enim animo suo cogitabit:
{37:9} Guard your soul from a counselor. And know beforehand what his interests are. For he will form thoughts from his own soul.

{37:10} ne forte mittat sudem in terram, et dicat tibi:
{37:10} Otherwise, he may set a signpost in the ground, and he may say to you:

{37:11} Bona est via tua; et stet e contrario videre quid tibi eveniat.
{37:11} “Your own way is good.” But then he will stand at a distance to see what befalls you.

{37:12} Cum viro irreligioso tracta de sanctitate, et cum iniusto de iustitia, et cum muliere de ea, quæ æmulatur: cum timido de bello: cum negotiatore de traiectione, cum emptore de venditione, cum viro livido de gratiis agendis,
{37:12} Do not discuss holiness with an irreligious man, nor justice with one who is unjust. You should not speak with a woman about her who is a rival, nor with a coward about war, nor with a merchant about exaggeration, nor with a buyer about selling, nor with a spiteful man about giving thanks,

~ In the context of a merchant trying to sell his wares, the word ‘trajectione’ refers to exaggeration, to advertising hyperbole.

{37:13} cum impio de pietate, cum inhonesto de honestate, cum operario agrario de omni opere,
{37:13} nor with the impious about piety, nor with the dishonest about honesty, nor with the field worker about other kinds of work,

{37:14} cum operario annuali de consummatione anni, cum servo pigro de multa operatione: non attendas his in omni consilio.
{37:14} nor with a worker hired for a year about the end of the year, nor with a lazy servant about great works. You should pay no heed to these persons in any matter of counsel.

{37:15} Sed cum viro sancto assiduus esto, quemcumque cognoveris observantem timorem Dei,
{37:15} But be continually with a holy man, with anyone whom you know to observe the fear of God,

{37:16} cuius anima est secundum animam tuam: et qui, cum titubaveris in tenebris, condolebit tibi.
{37:16} whose soul is in agreement with your own soul, and who, when you falter in the dark, will share your sorrows.

{37:17} Cor boni consilii statue tecum: non est enim tibi aliud pluris illo.
{37:17} And establish a heart of good counsel within yourself. For there is nothing of greater usefulness to you than this.

~ In this context, ‘delaturam’ does not refer to a fear of detraction if one does not mourn, but to a sinking down into bitterness, willingly, for a day or so, and then accepting consolation.

{37:18} Anima viri sancti enunciat aliquando vera, quam septem circumspectores sedentes in excelso ad speculandum.
{37:18} At any time, the soul of a holy man declares more truths than seven vigilant watchmen sitting in a high place.

~ In this context ‘detractionem’ does not refer to slander or to the fear of detraction, but to a removal, that is, to a loss of a human person created by God. The reason for mourning is not fear of accusation, but because of the loss to the world.

{37:19} Et in his omnibus deprecare Altissimum ut dirigat in veritate viam tuam.
{37:19} But concerning all things, pray to the Most High, so that he may direct your way in truth.

{37:20} Ante omnia opera verbum verax præcedat te, et ante omnem actum consilium stabile.
{37:20} In all your works, let a true word precede you, with steadfast counsel before every deed.

{37:21} Verbum nequam immutabit cor: ex quo partes quattuor oriuntur, bonum et malum, vita et mors: et dominatrix illorum est assidua lingua. Est vir astutus multorum eruditor, et animæ suæ inutilis est.
{37:21} A wicked word can change the heart. From the heart four kinds of things arise: good and evil, life and death. And the tongue is continually their ruler. There is a man who is an astute teacher of many, and yet this is useless to his own soul.

{37:22} Vir peritus multos erudivit, et animæ suæ suavis est.
{37:22} A man of experience has taught many, and this is pleasant to his own soul.

{37:23} Qui sophistice loquitur, odibilis est: in omni re defraudabitur.
{37:23} Whoever speaks mere rhetoric is hateful; he will be deceived in every matter.

{37:24} Non est illi data a Domino gratia: omni enim sapientia defraudatus est.
{37:24} Grace is not given to him from the Lord. For he has been deprived of all wisdom.

{37:25} Est sapiens animæ suæ sapiens: et fructus sensus illius laudabilis.
{37:25} There is a wise man who is wise within his own soul, and the fruit of his understanding is praiseworthy.

{37:26} Vir sapiens plebem suam erudit, et fructus sensus illius fideles sunt.
{37:26} A wise man instructs his own people, and the fruit of his understanding is faithful.

{37:27} Vir sapiens implebitur benedictionibus, et videntes illum laudabunt.
{37:27} A wise man will be filled with blessings, and those who see will praise him.

{37:28} Vita viri in numero dierum: dies autem Israel innumerabiles sunt.
{37:28} The life of a man is in the number of his days. But the days of Israel are innumerable.

{37:29} Sapiens in populo hereditabit honorem, et nomen illius erit vivens in æternum.
{37:29} A wise man will inherit honor among the people, and his name will live in eternity.

{37:30} Fili in vita tua tenta animam tuam: et si fuerit nequam, non des illi potestatem:
{37:30} Son, test your own mind in your life, and if it is lacking, you should not give it authority.

{37:31} non enim omnia omnibus expediunt, et non omni animæ omne genus placet.
{37:31} For not all things are fitting for all persons, and not every kind of thing is agreeable to every soul.

{37:32} Noli avidus esse in omni epulatione, et non te effundas super omnem escam:
{37:32} Do not choose to be eager during any feast, and you should not act with excess toward any food.

{37:33} in multis enim escis erit infirmitas, et aviditas appropinquabit usque ad choleram.
{37:33} For in excessive eating there will be infirmity, and gluttony will continue even unto illness.

{37:34} Propter crapulam multi obierunt: qui autem abstinens est, adiiciet vitam.
{37:34} By excessive drinking, many have passed away. But he who abstains will add to his life.

[Sirach 38]
[Sirach 38]

{38:1} Honora medicum propter necessitatem: etenim illum creavit Altissimus.
{38:1} Honor the physician because of necessity, and because the Most High created him.

{38:2} A Deo est enim omnis medela, et a rege accipiet donationem.
{38:2} For all healing is from God, and so he will receive gifts from the King.

{38:3} Disciplina medici exaltabit caput illius, et in conspectu magnatorum collaudabitur.
{38:3} The expertise of the physician will lift up his head, and in the sight of great men, he will be praised.

{38:4} Altissimus creavit de terra medicamenta, et vir prudens non abhorrebit illa.
{38:4} The Most High has created medicines from the earth, and a prudent man will not abhor them.

{38:5} Nonne a ligno indulcata est aqua amara?
{38:5} Was not bitter water made sweet with wood?

{38:6} Ad agnitionem hominum virtus illorum, et dedit hominibus scientiam Altissimus, honorari in mirabilibus suis.
{38:6} The benefits of these things is recognized by men, and the Most High has given this knowledge to men, so that he may be honored in his wonders.

{38:7} In his curans mitigabit dolorem, et unguentarius faciet pigmenta suavitatis, et unctiones conficiet sanitatis, et non consummabuntur opera eius.
{38:7} By these things, he will cure or mitigate their suffering, and the pharmacist will make soothing ointments, and he will form healing medicines, and there will be no end to his works.

{38:8} Pax enim Dei super faciem terræ.
{38:8} For the peace of God is upon the surface of the earth.

{38:9} Fili in tua infirmitate ne despicias te ipsum, sed ora Dominum, et ipse curabit te.
{38:9} Son, in your infirmity, you should not neglect yourself, but pray to the Lord, and he will cure you.

{38:10} Averte a delicto, et dirige manus, et ab omni delicto munda cor tuum.
{38:10} Turn away from sin, and direct your hands, and cleanse your heart from every offense.

{38:11} Da suavitatem et memoriam similaginis, et impingua oblationem, et da locum medico:
{38:11} Give a sweet offering, and a memorial of fine flour, and fatten your oblation, but also give a place to the physician.

{38:12} etenim illum Dominus creavit: et non discedat a te, quia opera eius sunt necessaria.
{38:12} For the Lord created him. And so, do not let him depart from you, for his works are necessary.

{38:13} Est enim tempus quando in manus illorum incurras:
{38:13} For there is a time when you may fall into their hands.

{38:14} ipsi vero Dominum deprecabuntur, ut dirigat requiem eorum, et sanitatem, propter conversationem illorum.
{38:14} Truly, they will beseech the Lord, so that he may direct their treatments and cures, for the sake of their way of life.

{38:15} Qui delinquit in conspectu eius, qui fecit eum, incidet in manus medici.
{38:15} He who sins in the sight of the One who made him will fall into the hands of the physician.

{38:16} Fili in mortuum produc lacrymas, et quasi dira passus incipe plorare, et secundum iudicium contege corpus illius, et non despicias sepulturam illius.
{38:16} Son, shed tears over the dead, and begin to weep, as if you had suffered dreadfully. And according to judgment, cover his body, and you should not neglect his burial.

{38:17} Propter delaturam autem amare fer luctum illius uno die, et consolare propter tristitiam,
{38:17} And though you will sink down into bitterness, bear his mourning for one day, and then be consoled in your sadness.

{38:18} et fac luctum secundum meritum eius uno die, vel duobus propter detractionem.
{38:18} And carry out his mourning, according to his merit, for one or two days because of this loss.

{38:19} A tristitia enim festinat mors, et cooperit virtutem, et tristitia cordis flectit cervicem.
{38:19} Yet sadness hastens death and overwhelms strength, and the sorrow of the heart bows down the neck.

{38:20} In abductione permanet tristitia: et substantia inopis secundum cor eius.
{38:20} When one is taken away, sorrow remains. But the resources of a destitute man is found in his heart.

{38:21} Ne dederis in tristitia cor tuum, sed repelle eam a te: et memento novissimorum,
{38:21} You should not give your heart over to sadness, but push it away from you. And remember the very end.

{38:22} noli obliviscari: neque enim est conversio, et huic nihil proderis, et teipsum pessimabis.
{38:22} Do not be willing to forget this; for there is no turning back. Otherwise, it will not benefit you, and you will cause great harm to yourself.

{38:23} Memor esto iudicii mei: sic enim erit et tuum: mihi heri, et tibi hodie.
{38:23} Call to mind my judgment. For so shall it be for you also. Yesterday is mine, and today is yours.

{38:24} In requie mortui requiescere fac memoriam eius, et consolare illum in exitu spiritus sui.
{38:24} When the deceased is at rest, let his memory rest also. And console him at the departure of his spirit.

{38:25} Sapientia scribæ in tempore vacuitatis: et qui minoratur actu, sapientiam percipiet:
{38:25} The wisdom of a scribe is found in his time of leisure. So whoever has less to do will gain wisdom.

{38:26} qua sapientia replebitur qui tenet aratrum, et qui gloriatur in iaculo, stimulo boves agitat, et conversatur in operibus eorum, et enarratio eius in filiis taurorum.
{38:26} With what wisdom will someone be filled who holds the plow, and who boasts of the cattle prod that drives the oxen forward, and who is occupied in these labors, and whose only conversation is about the offspring of bulls?

{38:27} Cor suum dabit ad versandos sulcos, et vigilia eius in sagina vaccarum.
{38:27} He will give his mind over to the plowing of furrows, and his vigilance to the fattening of the cows.

{38:28} Sic omnis faber et architectus, qui noctem tamquam diem transigit, qui sculpit signacula sculptilia, et assiduitas eius variat picturam: cor suum dabit in similitudinem picturæ, et vigilia sua perficiet opus.
{38:28} Similarly, every craftsman and artisan, who crafts in the night as well as in the day, who sculpts graven seals, and who, by his diligence, varies the image, will give his mind over to the likeness of the image. And he will complete the work by his vigilance.

{38:29} Sic faber ferrarius sedens iuxta incudem, et considerans opus ferri: Vapor ignis uret carnes eius, et in calore fornacis concertatur:
{38:29} The blacksmith, sitting by his anvil and considering a work of iron, is similar. The steam from the fire singes his flesh, and he struggles against the heat of the furnace.

{38:30} Vox mallei innovat aurem eius, et contra similitudinem vasis oculus eius:
{38:30} The voice of the hammer is ever in his ears, and his eye is upon the pattern of the ironwork.

{38:31} Cor suum dabit in consummationem operum, et vigilia sua ornabit in perfectionem.
{38:31} He gives his heart to the completion of his work, and his vigilance adorns it to perfection.

{38:32} Sic figulus sedens ad opus suum, convertens pedibus suis rotam, qui in solicitudine positus est semper propter opus suum, et in numero est omnis operatio eius.
{38:32} The potter, sitting at his work and turning the wheel with his feet, is similar. He has settled into a continual concern for his work, and there is a rhythm in all that he does.

{38:33} In brachio suo formabit lutum, et ante pedes suos curvabit virtutem suam.
{38:33} He forms the clay with his arm, and he bends his strength over his feet.

{38:34} Cor suum dabit ut consummet linitionem, et vigilia sua mundabit fornacem.
{38:34} He will give his heart over to the completion of the glazing, and his vigilance to the cleansing of the furnace.

{38:35} Omnes hi in manibus suis speraverunt, et unusquisque in arte sua sapiens est.
{38:35} All these persons trust in their own hands, and each one is wise in his own art.

{38:36} Sine his omnibus non ædificatur civitas.
{38:36} Without these persons, a city is not built.

{38:37} Et non inhabitabunt, nec inambulabunt, et in ecclesiam non transilient.
{38:37} But they will neither inhabit nor walk around in the city. And they will not go across to the church.

{38:38} Super sellam iudicis non sedebunt, et testamentum iudicii non intelligent, neque palam facient disciplinam et iudicium, et in parabolis non invenientur:
{38:38} They will not sit upon the seats of judges, and they will not understand a decree of judgment. And they will not make clear discipline and judgment, and they will not be found to understand parables.

{38:39} sed creaturam ævi confirmabunt, et deprecatio illorum in operatione artis, accomodantes animam suam, et conquirentes in lege Altissimi.
{38:39} But they will strengthen the state of the world, and their prayer will be in their artistic works, applying their soul, and searching the law of the Most High.

[Sirach 39]
[Sirach 39]

{39:1} Sapientiam omnium antiquorum exquiret sapiens, et in prophetis vacabit.
{39:1} A wise man will seek the wisdom of all the ancients, and he will be occupied in the prophets.

{39:2} Narrationem virorum nominatorum conservabit, et in versutias parabolarum simul introibit.
{39:2} He will preserve the words of renowned men, and he will enter with them into the subtleties of parables.

{39:3} Occulta proverbiorum exquiret, et in absconditis parabolarum conversabitur.
{39:3} He will search for the hidden meanings of proverbs, and he will become familiar with the mysteries of parables.

{39:4} In medio magnatorum ministrabit, et in conspectu præsidis apparebit.
{39:4} He will minister in the midst of great men, and he will appear in the sight of the foremost leader.

{39:5} In terram alienigenarum gentium pertransiet: bona enim et mala in hominibus tentabit.
{39:5} He will pass through the land of foreign nations. For he will test good and evil among men.

{39:6} Cor suum tradet ad vigilandum diluculo ad Dominum, qui fecit illum, et in conspectu Altissimi deprecabitur.
{39:6} At first light, he will offer his heart with watchfulness to the Lord who made him, and he will pray in the sight of the Most High.

{39:7} Aperiet os suum in oratione, et pro delictis suis deprecabitur.
{39:7} He will open his mouth in prayer, and he will make supplication for his offenses.

{39:8} Si enim Dominus magnus voluerit, spiritu intelligentiæ replebit illum:
{39:8} For if the great Lord is willing, he will fill him with the Spirit of understanding.

{39:9} et ipse tamquam imbres mittet eloquia sapientiæ suæ, et in oratione confitebitur Domino:
{39:9} And he will send forth the eloquence of his wisdom like rain showers, and in his prayer, he will confess to the Lord.

{39:10} et ipse diriget consilium eius, et disciplinam, et in absconditis suis consiliabitur.
{39:10} And he will direct his counsel and his discipline, and he will meditate on his mysteries.

{39:11} Ipse palam faciet disciplinam doctrinæ suæ, et in lege testamenti Domini gloriabitur.
{39:11} He will make the discipline of his doctrine clear, and he will glory in the law of the covenant of the Lord.

{39:12} Collaudabunt multi sapientiam eius, et usque in sæculum non delebitur.
{39:12} Many persons will together praise his wisdom, and it will never be abolished, for all ages.

{39:13} Non recedet memoria eius, et nomen eius requiretur a generatione in generationem.
{39:13} The memory of him will not fade away, and his name will be sought from generation to generation.

{39:14} Sapientiam eius enarrabunt gentes, et laudem eius enunciabit Ecclesia.
{39:14} The peoples will declare his wisdom, and the Church will announce his praise.

{39:15} Si permanserit, nomen derelinquet plus quam mille: et si requieverit, proderit illi.
{39:15} While he remains, he leaves behind a name greater than a thousand, and when he will rest, it will be to his benefit.

{39:16} Adhuc consiliabor ut enarrem: ut furore enim repletus sum.
{39:16} I will meditate further, so that I may explain. For I have been filled with a passion.

{39:17} In voce dicit: Obaudite me divini fructus, et quasi rosa plantata super rivos aquarum fructificate.
{39:17} In a voice, he says: Listen to me, divine fruits. You shall bear fruit, like roses planted beside streams of waters.

{39:18} Quasi Libanus odorem suavitatis habete.
{39:18} You shall have a sweet fragrance, like the cedars of Lebanon.

{39:19} Florete flores, quasi lilium, et date odorem, et frondete in gratiam, et collaudate canticum, et benedicite Dominum in operibus suis.
{39:19} Blossom with flowers, like the lily, and diffuse a fragrance, and sprout leaves in grace, and give praise with canticles, and bless the Lord in his works.

{39:20} Date nomini eius magnificentiam, et confitemini illi in voce labiorum vestrorum, et in canticis labiorum, et citharis, et sic dicetis in confessione:
{39:20} Give magnificence to his name, and confess to him with the voice of your lips and with the canticles of your mouth and with stringed instruments. And in so praising him, you will confess:

{39:21} Opera Domini universa bona valde.
{39:21} All the works of the Lord are very good.

{39:22} In verbo eius stetit aqua sicut congeries: et in sermone oris illius sicut exceptoria aquarum:
{39:22} At his word, the waters stood still, as if piled together. And at the words of his mouth, the waters were contained, as if in basins of water.

{39:23} quoniam in præcepto ipsius placor fit, et non est minoratio in salute ipsius.
{39:23} For it is made pleasing by his precept, and there is no decrease in his salvation.

{39:24} Opera omnis carnis coram illo, et non est quidquam absconditum ab oculis eius.
{39:24} The works of all flesh are in his sight, and there is nothing hidden from his eyes.

{39:25} A sæculo usque in sæculum respicit, et nihil est mirabile in conspectu eius.
{39:25} His gaze is from eternity to eternity, and nothing is a wonder in his sight.

{39:26} Non est dicere: Quid est hoc, aut quid est istud? Omnia enim in tempore suo quærentur.
{39:26} Let it not be said: “What is this?” or, “What is that?” For all things will be sought in their time.

{39:27} Benedictio illius quasi fluvius inundavit.
{39:27} His blessing has overflowed like a river.

{39:28} Quomodo cataclysmus aridam inebriavit, sic ira ipsius gentes, quæ non exquisierunt eum, hereditabit.
{39:28} In the same way that a flood inundates the dry land, so also will his wrath inherit the peoples that have not sought him.

{39:29} Quomodo convertit aquas in siccitatem, et siccata est terra: et viæ illius viis illorum directæ sunt: sic peccatoribus offensiones in ira eius.
{39:29} In the same way that he turned the waters into dry land, and made the earth dry, and just as his ways have been directed for their journey, so also will sinners stumble before his wrath.

{39:30} Bona bonis creata sunt ab initio, sic nequissimis bona et mala.
{39:30} From the beginning, good things were created for those who are good, and similarly, good and evil things are for those who are wicked.

{39:31} Initium necessariæ rei vitæ hominum, aqua, ignis, et ferrum, sal, lac, et panis similagineus, et mel et botrus uvæ, et oleum, et vestimentum.
{39:31} The principal things necessary for the life of men are: water, fire, and iron, salt, milk, and flour for bread, and honey, and the grape cluster, and oil, and clothing.

{39:32} Hæc omnia sanctis in bona, sic et impiis et peccatoribus in mala convertentur.
{39:32} All these things will be used for good by those who are holy, but they will be turned to evil use by the impious and by sinners.

{39:33} Sunt spiritus, qui ad vindictam creati sunt, et in furore suo confirmaverunt tormenta sua:
{39:33} There are spirits that have been created for vengeance, and they strengthen their torments by their fury.

{39:34} in tempore consummationis effundent virtutem: et furorem eius, qui fecit illos, placabunt.
{39:34} In the time of the consummation, they will pour forth their strength. And they will appease the fury of the One who made them.

{39:35} Ignis, grando, fames, et mors, omnia hæc ad vindictam creata sunt:
{39:35} Fire, hail, famine, and death: all these were created for vengeance.

{39:36} bestiarum dentes, et scorpii, et serpentes, et rhomphæa vindicans in exterminium impios.
{39:36} The teeth of wild beasts, and scorpions, and serpents, and the spear: all these take vengeance upon the impious, unto utter destruction.

{39:37} In mandatis eius epulabuntur, et super terram in necessitatem præparabuntur, et in temporibus suis non præterient verbum.
{39:37} At his command, they will feast. And they will be prepared upon the earth until they are needed. And in their time, they will not ignore his word.

{39:38} Propterea ab initio confirmatus sum, et consiliatus sum, et cogitavi, et scripta dimisi.
{39:38} For this reason, from the beginning, I was strengthened, and I have meditated, and I have considered, and I have put these things in writing.

{39:39} Omnia opera Domini bona, et omne opus hora sua subministrabit.
{39:39} All the works of the Lord are good, and he will provide for each work in its own hour.

{39:40} Non est dicere: Hoc illo nequius est: omnia enim in tempore suo comprobabuntur.
{39:40} Let it not be said: “This is worse than that.” For all things will be tested in their time.

{39:41} Et nunc in omni corde et ore collaudate, et benedicite nomen Domini.
{39:41} And now, with the whole heart and mouth, give praise to him, and bless the name of the Lord.

[Sirach 40]
[Sirach 40]

{40:1} Occupatio magna creata est omnibus hominibus, et iugum grave super filios Adam, a die exitus de ventre matris eorum, usque in diem sepulturæ, in matrem omnium.
{40:1} A great occupation was created for all men, and a heavy yoke is upon the sons of Adam, from the day of their departure from their mother’s womb, even until the day of their burial into the mother of all:

{40:2} Cogitationes eorum, et timores cordis, adinventio expectationis, et dies finitionis:
{40:2} their thoughts, and the fears of their heart, their imagined expectations, and the day of their end,

{40:3} a residente super sedem gloriosam, usque ad humiliatum in terra et cinere:
{40:3} from him who sits upon a glorious throne, even to him who is humbled in earth and ashes,

{40:4} ab eo, qui utitur hyacintho, et portat coronam, usque ad eum, qui operitur lino crudo: furor, zelus, tumultus, fluctuatio, et timor mortis, iracundia perseverans, et contentio,
{40:4} from him who wears hyacinth and bears a crown, even to him who is covered with rough linen: wrath, envy, tumult, restlessness, and the fear of death, continual anger and contention.

{40:5} et in tempore refectionis in cubili, somnus noctis immutat scientiam eius.
{40:5} And in the time of rest upon his bed, the sleep of the night changes his knowledge.

{40:6} Modicum tamquam nihil in requie, et ab eo in somnis, quasi in die respectus.
{40:6} There is little or no rest, and sleep is taken from him, as if on a day of keeping watch.

{40:7} Conturbatus est in visu cordis sui, tamquam qui evaserit in die belli. In tempore salutis suæ exurrexit, et admirans ad nullum timorem:
{40:7} He is disturbed by a vision of his heart, as if he had escaped in a day of warfare. In the time of his salvation, he rose up and wondered that there was no fear.

{40:8} cum omni carne, ab homine usque ad pecus, et super peccatores septuplum.
{40:8} This is so with all flesh, from man even to cattle, but upon sinners it is seven times as great.

{40:9} Ad hæc mors, sanguis, contentio, et romphæa, oppressiones, fames, et contritio, et flagella:
{40:9} Add to this: death, bloodshed, contention, and the spear, oppression, famine, and affliction, and scourges.

{40:10} super iniquos creata sunt hæc omnia, et propter illos factus est cataclysmus.
{40:10} All these things have been created because of iniquity, and it is due to iniquity that the great flood was made.

{40:11} Omnia, quæ de terra sunt, in terram convertentur, et omnes aquæ in mare revertentur.
{40:11} All things that are of the earth shall return to the earth, and all waters shall return to the sea.

{40:12} Omne munus, et iniquitas delebitur, et fides in sæculum stabit.
{40:12} All bribery and iniquity will be wiped away, but faith shall stand forever.

{40:13} Substantiæ iniustorum sicut fluvius siccabuntur, et sicut tonitruum magnum in pluvia personabunt.
{40:13} The substance of the unjust will dry up like a river, and will pass away with a noise like loud thunder in a rainstorm.

{40:14} In aperiendo manus suas lætabitur: sic prævaricatores in consummatione tabescent.
{40:14} When he opens his hands, he will rejoice. So will transgressors pass away at the consummation.

{40:15} Nepotes impiorum non multiplicabunt ramos, et radices immundæ super cacumen petræ sonant.
{40:15} The descendants of the impious will not produce many branches, for they may be compared to dirty roots at the edge of a rock.

~ The word ‘sonant’ can refer to either the making of a noise, or to a description or expression of something using the spoken word. In this case, the progeny of the impious are spoken of as being like dirty roots, rather than fruitful leafy branches.

{40:16} Super omnem aquam viriditas, et ad oram fluminis ante omne fœnum evelletur.
{40:16} The weeds, which grow above every water and beside the banks of the river, will be uprooted before all the grass.

{40:17} Gratia sicut paradisus in benedictionibus, et misericordia in sæculum permanet.
{40:17} Grace is like a paradise of blessings, and mercy continues for eternity.

{40:18} Vita sibi sufficientis operarii condulcabitur, et in ea invenies thesaurum.
{40:18} The life of a worker, when content with what is sufficient, will become sweet, and in it you will find a treasure.

{40:19} Filii, et ædificatio civitatis confirmabit nomen, et super hæc mulier immaculata computabitur.
{40:19} Sons, and the building of a city, will establish a name, but an immaculate wife will be ranked above these things.

{40:20} Vinum et musica lætificant cor: et super utraque dilectio sapientiæ.
{40:20} Wine and music rejoice the heart, but the love of wisdom is above them both.

{40:21} Tibiæ, et psalterium suavem faciunt melodiam, et super utraque lingua suavis.
{40:21} The flute and the psaltery make a sweet melody, but a pleasant word is above them both.

{40:22} Gratiam, et speciem desiderabit oculus tuus, et super hæc virides sationes.
{40:22} Your eye desires elegance and beauty, but verdant fields are above these things.

{40:23} Amicus, et sodalis in tempore convenientes, et super utrosque mulier cum viro.
{40:23} A friend and a companion meet one another in time, but above them both is a wife with her husband.

{40:24} Fratres in adiutorium in tempore tribulationis, et super eos misericordia liberabit.
{40:24} Brothers are a help in time of tribulation, but mercy will liberate, more so than they will.

{40:25} Aurum et argentum est constitutio pedum: et super utrumque consilium beneplacitum.
{40:25} Gold and silver provide a firm position for the feet, but well-spoken counsel is above them both.

{40:26} Facultates et virtutes exaltant cor, et super hæc timor Domini.
{40:26} Ability and strength lift up the heart, but the fear of the Lord is above these things.

{40:27} Non est in timore Domini minoratio, et non est in eo inquirere adiutorium.
{40:27} There is no loss in the fear of the Lord, and it has no need to ask for assistance.

{40:28} Timor Domini sicut paradisus benedictionis, et super omnem gloriam operuerunt illum.
{40:28} The fear of the Lord is like a paradise of blessings, and they have covered it above all glory.

{40:29} Fili in tempore vitæ tuæ ne indigeas: melius est enim mori, quam indigere.
{40:29} Son, in your lifetime you should not be indigent, for it is better to die than to be destitute.

{40:30} Vir respiciens in mensam alienam, non est vita eius in cogitatione victus. Alit enim animam suam cibis alienis.
{40:30} The life of him who looks to another man’s table should not be thought of as a way of life. For he feeds his life with another man’s food.

{40:31} Vir autem disciplinatus, et eruditus custodiet se.
{40:31} But a disciplined and well-taught man will take care of himself.

{40:32} In ore imprudentis condulcabitur inopia, et in ventre eius ignis ardebit.
{40:32} Scarcity will seem sweet to the mouth of the imprudent, but a fire will burn in his belly.

[Sirach 41]
[Sirach 41]

{41:1} O mors quam amara est memoria tua homini pacem habenti in substantiis suis:
{41:1} O death, how bitter is the memory of you: to a man who has peace in his substance,

{41:2} viro quieto, et cuius viæ directæ sunt in omnibus, et adhuc valenti accipere cibum!
{41:2} to a quiet man, and to him whose ways are directed properly in all things, and who still has the strength to take nourishment.

{41:3} O mors, bonum est iudicium tuum homini indigenti, et qui minoratur viribus,
{41:3} O death, your judgment is good to the indigent man, and to him whose strength has diminished,

{41:4} defecto ætate, et cui de omnibus cura est, et incredibili, qui perdit patientiam!
{41:4} who is failing due to old age, and who is anxious about all things, and to the unbelieving man who has lost patience.

{41:5} Noli metuere iudicium mortis. Memento quæ ante te fuerunt, et quæ superventura sunt tibi: hoc iudicium a Domino omni carni:
{41:5} Do not choose to dread the judgment of death. Remember the things that occurred before you, and the things that will occur after you. This judgment is from the Lord upon all flesh.

{41:6} et quid superveniet tibi in beneplacito Altissimi: sive decem, sive centum, sive mille anni.
{41:6} And what will happen to you is well-pleasing to the Most High, whether in ten, or one hundred, or one thousand years.

{41:7} Non est enim in inferno accusatio vitæ.
{41:7} For death is no indictment of life.

~ The word ‘inferno’ can refer to Hell, but it can also refer to death in general, even for the good.

{41:8} Filii abominationum fiunt filii peccatorum, et qui conversantur secus domos impiorum.
{41:8} The sons of sinners, and those who pass their time in the manner of the houses of the impious, become sons of abominations.

{41:9} Filiorum peccatorum periet hereditas, et cum semine illorum assiduitas opprobrii.
{41:9} The inheritance of the sons of sinners will perish, and continual disgrace will be with their offspring.

{41:10} De patre impio queruntur filii, quoniam propter illum sunt in opprobrio.
{41:10} The sons of an impious father will complain, for they are in disgrace because of him.

{41:11} Væ vobis viri impii, qui dereliquistis legem Domini Altissimi!
{41:11} Woe to you, impious men, who have abandoned the law of the Most High Lord!

{41:12} Et si nati fueritis, in maledictione nascemini: et si mortui fueritis, in maledictione erit pars vestra.
{41:12} And when you are born, you will be born into a curse; and when you die, your portion will be in a curse.

{41:13} Omnia, quæ de terra sunt, in terram convertentur: sic impii a maledicto in perditionem.
{41:13} All things that are from the earth shall return to the earth. Similarly, the impious will proceed from a curse unto perdition.

{41:14} Luctus hominum in corpore ipsorum, nomen autem impiorum delebitur.
{41:14} The grieving of men is in their body, but the name of the impious will be wiped away.

{41:15} Curam habe de bono nomine: hoc enim magis permanebit tibi, quam mille thesauri pretiosi et magni.
{41:15} Have concern for your good name. For this will continue with you, more so than a thousand precious and great treasures.

{41:16} Bonæ vitæ numerus dierum: bonum autem nomen permanebit in ævum.
{41:16} A good life has its number of days, but a good name will continue forever.

{41:17} Disciplinam in pace conservate filii. Sapientia enim abscondita, et thesaurus invisus, quæ utilitas in utrisque?
{41:17} Sons, practice discipline peacefully. For what use is there in either concealed wisdom, or undiscovered treasure?

{41:18} Melior est homo, qui abscondit stultitiam suam, quam homo, qui abscondit sapientiam suam.
{41:18} Better is the man who hides his foolishness than the man who hides his wisdom.

{41:19} Verumtamen reveremini in his, quæ procedunt de ore meo.
{41:19} Yet truly, have respect for these things which proceed from my mouth.

{41:20} Non est enim bonum omnem reverentiam observare: et non omnia omnibus bene placent in fide.
{41:20} For it is not good to observe every reverence. And all things do not please all persons in their beliefs.

~ You cannot please everyone, nor can you always avoid offending everyone. So respect for the opinions of others has its limits.

{41:21} Erubescite a patre et a matre de fornicatione: et a præsidente et a potente de mendacio:
{41:21} Have shame of these things: of fornication before father and mother, and of a lie before the first leader and the powerful,

~ Shame, in the Biblical context, does not merely mean to be ashamed of something sinful or wrong. It also refers to modesty, to a feeling of unworthiness before God, to a reverence of others and a humbling of one’s self. Thus, we should have shame before the truth of God, and the covenant, and the bread that we eat (especially the consecrated bread of the Eucharist), and the humble place where you live.

{41:22} a principe et a iudice de delicto: a synagoga et plebe de iniquitate:
{41:22} of a crime before a ruler or a judge, of iniquity before a congregation or a people,

{41:23} a socio et amico de iniustitia: et de loco, in quo habitas,
{41:23} of injustice before a companion or a friend, and of the place in which you live,

{41:24} de furto, de veritate Dei, et testamento: de discubitu in panibus, et ab obfuscatione dati et accepti:
{41:24} of theft, and of the truth before God, and of the covenant, of reclining to eat bread, and of deceitfulness in giving or receiving,

{41:25} a salutantibus de silentio: a respectu mulieris fornicariæ: et ab aversione vultus cognati.
{41:25} of silence before those who greet you, of looking upon a woman of fornication, and of averting your face from a relative.

{41:26} Ne avertas faciem a proximo tuo, et ab auferendo partem et non restituendo.
{41:26} You should not avert your face from your neighbor, nor should you take away a portion and not restore it.

{41:27} Ne respicias mulierem alieni viri, et ne scruteris ancillam eius, neque steteris ad lectum eius.
{41:27} You should not stare at another man’s wife, nor pursue his handmaid, nor approach her bed.

{41:28} Ab amicis de sermonibus improperii: et cum dederis, ne improperes.
{41:28} Avoid reproachful speeches before friends, and when you give, you should not place blame.

[Sirach 42]
[Sirach 42]

{42:1} Non duplices sermonem auditus de revelatione sermonis absconditi, et eris vere sine confusione, et invenies gratiam in conspectu omnium hominum: ne pro his omnibus confundaris, et ne accipias personam ut delinquas:
{42:1} You should not repeat a claim heard from the revealing of a hidden word. And then, truly, you will be without shame, and you will find favor in the sight of all men. You should not accept the reputation of someone, so that you would sin, nor should you be confounded in any of the following things:

{42:2} de lege Altissimi, et testamento, et de iudicio iustificare impium,
{42:2} in the law of the Most High and his covenant, or by giving a judgment to justify the impious;

~ Notice that the first thing one should not have shame in is good (the law and the covenant), and the second thing is bad (unjust judgment). So there is a two-fold meaning: the type of shame where one feels shame in something that is actually good, wherein there is no reason for shame, and the type of shame which one feels shame for an immoral act, wherein there is reason for shame. Do not have shame in God’s covenant and in His law; follow the covenant and the law without shame. But then, do not have shame in unjust judgment by avoiding unjust judgment (not by doing it without shame).

{42:3} de verbo sociorum et viatorum, et de datione hereditatis amicorum,
{42:3} in a word among companions and fellow travelers, or by distributing the inheritance of friends;

{42:4} de æqualitate stateræ et ponderum, de acquisitione multorum et paucorum,
{42:4} in the fairness of scales and weights, or in acquiring much or little;

{42:5} de corruptione emptionis, et negotiatorum, et de multa disciplina filiorum, et servo pessimo latus sanguinare.
{42:5} by the corruption of buying and negotiating, or in the ample discipline of children, or in causing the side of a wicked servant to bleed.

{42:6} Super mulierem nequam bonum est signum.
{42:6} A seal is good over a wicked wife.

{42:7} Ubi manus multæ sunt, claude, et quodcumque trades, numera, et appende: datum vero, et acceptum omne describe.
{42:7} Where there are many hands, seal and deliver all things by number and weight; and truly, give and receive everything in writing.

{42:8} De disciplina insensati et fatui, et de senioribus, qui iudicantur ab adolescentibus: et eris eruditus in omnibus, et probabilis in conspectu omnium vivorum.
{42:8} You should not have shame in correcting the senseless, the foolish, and those youths who would judge their elders. And so shall you be well-instructed in all things and well-approved in the sight of all the living.

{42:9} Filia patris abscondita est vigilia, et solicitudo eius aufert somnum, ne forte in adolescentia sua adulta efficiatur, et cum viro commorata odibilis fiat:
{42:9} The vigilance of a father for his daughter is hidden, and his concern for her takes away his sleep. For perhaps, in her adolescence, she might be brought into adulthood. Or when she lives with her husband, she might become hateful.

{42:10} nequando polluatur in virginitate sua, et in paternis suis gravida inveniatur: ne forte cum viro commorata transgrediatur, aut certe sterilis efficiatur.
{42:10} In her virginity, she might be defiled, and then she may be found to be pregnant in her father’s house. Or perhaps, when she lives with her husband, she might stray, or at least become barren.

{42:11} Super filiam luxuriosam confirma custodiam: ne quando faciat te in opprobrium venire inimicis, a detractione in civitate, et obiectione plebis, et confundat te in multitudine populi.
{42:11} Keep a close watch over a self-indulgent daughter. Otherwise, at some time, she might bring you into disgrace before your enemies, and into disrepute in the city, and into reproach among the people, and so she may confound you before the multitude of the people.

{42:12} Omni homini noli intendere in specie: et in medio mulierum noli commorari:
{42:12} She should not choose to gaze upon the beauty of every man, and she should not choose to spend her time in the midst of married women.

~ This passage is advice concerning how one’s young unmarried daughter should behave, in order to retain chastity. So, the verb was changed in translation to the third person singular, feminine, from the second person singular imperative. Looking at the attractiveness of every man is harmful to her chastity. So is spending time with married women, who might talk about marital relations, perhaps even in a crass manner.

{42:13} de vestimentis enim procedit tinea, et a muliere iniquitas viri.
{42:13} For a moth goes forth from garments, and iniquity over a man goes forth from a woman.

~ Iniquity pertaining to men, i.e. sins committed because of her attraction to a man, proceeds from a woman. Again, this advice pertains to a young unmarried daughter and is in the context of the previous verse about avoiding sins related to attraction of a young unmarried daughter to men.

{42:14} Melior est enim iniquitas viri, quam mulier benefaciens, et mulier confundens in opprobrium.
{42:14} Yet iniquity over a man is better for her than if a married woman, seeking to benefit her, instead leads her into confusion and disgrace.

~ Yet the iniquity of a man [sins of women pertaining to men] is better than a woman [an older married woman] seeking to benefit [the younger unmarried woman] and yet confusing her to her disgrace.

~ The sense of verse 14 is that even though the problems a daughter might encounter, which are warned against in verse 13, are harmful, there is a worse situation, that of married women influencing your daughter, leading her into confusion and disgrace. This passage is not saying that men's sins are better than women's sins. Rather, it is advice as to how to advise and govern a young unmarried daughter. If she hangs around older women, they might think to 'help' her by giving her advice about men which is not fitting to someone who is young and unmarried, so instead of benefiting her, they would lead her into confusion and disgrace. In other words, hanging around older married women might corrupt your virgin unmarried daughter, since they might talk about men in a licentious manner.

{42:15} Memor ero igitur operum Domini, et quæ vidi annunciabo. In sermonibus Domini opera eius.
{42:15} And now, I will remember the works of the Lord, and I will announce what I have seen. The words of the Lord are in his works.

{42:16} Sol illuminans per omnia respexit, et gloria Domini plenum est opus eius.
{42:16} The sun illuminates and considers all things, and its work shows the fullness of the glory of the Lord.

{42:17} Nonne Dominus fecit sanctos enarrare omnia mirabilia sua, quæ confirmavit Dominus omnipotens stabiliri in gloria sua?
{42:17} Has not the Lord caused the holy ones to describe all his miracles, which the all-powerful Lord has firmly established in his glory?

{42:18} Abyssum, et cor hominum investigavit: et in astutia eorum excogitavit.
{42:18} He has examined the abyss and the hearts of men. And he has considered their astuteness.

{42:19} Cognovit enim Dominus omnem scientiam, et inspexit in signum ævi, annuncians quæ præterierunt, et quæ superventura sunt, revelans vestigia occultorum.
{42:19} For the Lord comprehends all knowledge, and he has gazed upon the signs of the times: announcing the things of the past, as well as the things of the future, and revealing the traces of hidden things.

{42:20} Non præterit illum omnis cogitatus, et non abscondit se ab eo ullus sermo.
{42:20} No thought passes by him unnoticed, and no word can conceal itself from him.

{42:21} Magnalia sapientiæ suæ decoravit: qui est ante sæculum et usque in sæculum, neque adiectum est,
{42:21} He has adorned the magnificent works of his wisdom. He is before eternity and even unto eternity. And nothing can be added,

{42:22} neque minuitur, et non eget alicuius consilio.
{42:22} and nothing can be taken away. And he has no need of any counselor.

{42:23} Quam desiderabilia omnia opera eius! Et tamquam scintilla, quæ est considerare.
{42:23} O how desirable are all his works! And all that we consider is but a spark.

{42:24} Omnia hæc vivunt, et manent in sæculum, et in omni necessitate omnia obaudiunt ei.
{42:24} All these works exist, and they remain in the present age, and they all obey him in every purpose.

{42:25} Omnia duplicia, unum contra unum, et non fecit quidquam deesse.
{42:25} All things are two-fold, one facing another, and he has not made anything to be lacking.

{42:26} Uniuscuiusque confirmavit bona. Et quis satiabitur videns gloriam eius?
{42:26} He has confirmed each thing as good. And who would tire of beholding his glory?

[Sirach 43]
[Sirach 43]

{43:1} Altitudinis firmamentum pulchritudo eius est, species cæli in visione gloriæ.
{43:1} The firmament on high is his beauty; it is the beauty of heaven in a vision of glory.

{43:2} Sol in aspectu annuncians in exitu, vas admirabile opus Excelsi.
{43:2} The sun, at its appearance, announces its journey; it is an instrument of wonder, a work of the Most High.

{43:3} In meridiano exurit terram, et in conspectu ardoris eius quis poterit sustinere? Fornacem custodiens in operibus ardoris:
{43:3} At midday, it scorches the earth. And in the presence of its heat, who would be able to endure? It is like the custodian of a furnace in its works of heat.

{43:4} tripliciter sol exurens montes, radios igneos exsufflans, et refulgens radiis suis obcæcat oculos.
{43:4} In three ways, the sun acts: scorching the mountains, emitting fiery rays, and shining with its beams that can blind the eyes.

{43:5} Magnus Dominus qui fecit illum, et in sermonibus eius festinavit iter.
{43:5} Great is the Lord who made it, and at his word, it hurries on its journey.

{43:6} Et luna in omnibus in tempore suo, ostensio temporis, et signum ævi.
{43:6} And the moon, in all its phases, serves to mark the seasons and to be a sign of the times.

{43:7} A luna signum diei festi, luminare quod minuitur in consummatione.
{43:7} From the moon is the sign of a feast day; it is a light which diminishes at its consummation.

~ Feast days were often at the full moon (e.g. Passover, Feast of Tabernacles), and often lasted about 7 days, so that the feast ended as the moons light was diminishing. This verse also has an eschatological meaning, in that changes in the appearance of the moon is one of the signs of the consummation (the end times).

{43:8} Mensis secundum nomen eius est, crescens mirabiliter in consummatione.
{43:8} A month is named according to its phases, increasing wonderfully at its culmination.

{43:9} Vas castrorum in excelsis, in firmamento cæli resplendens gloriose.
{43:9} It is an instrument of the armies on high, shining gloriously in the firmament of heaven.

{43:10} Species cæli gloria stellarum, mundum illuminans in excelsis Dominus.
{43:10} The glory of the stars is the beauty of heaven; the Lord illuminates the world from on high.

{43:11} In verbis Sancti stabunt ad iudicium, et non deficient in vigiliis suis.
{43:11} At the words of the Holy One, they stand for judgment, and they will never fail in their vigilance.

{43:12} Vide arcum, et benedic eum, qui fecit illum: valde speciosus est in splendore suo.
{43:12} Consider the rainbow, and bless the One who made it; it is very beautiful in its splendor.

{43:13} Gyravit cælum in circuitu gloriæ suæ, manus Excelsi aperuerunt illum.
{43:13} It encompasses the heavens with the circle of its glory; the hands of the Most High made it appear.

{43:14} Imperio suo acceleravit nivem, et accelerat coruscationes emittere iudicii sui.
{43:14} By his order, he hastens the snow, and he spurs on the lightning to express his judgment.

{43:15} Propterea aperti sunt thesauri, et evolaverunt nebulæ sicut aves.
{43:15} In like manner, his storehouses are opened, and the clouds fly out like birds.

{43:16} In magnitudine sua posuit nubes, et confracti sunt lapides grandinis.
{43:16} By his greatness, he has positioned the clouds, and the hailstones have been broken.

{43:17} In conspectu eius commovebuntur montes, et in voluntate eius aspirabit Notus.
{43:17} At his glance, the mountains will be shaken, and by his will, the south wind will blow.

{43:18} Vox tonitrui eius verberavit terram, tempestas aquilonis, et congregatio spiritus:
{43:18} The voice of his thunder will reverberate through the earth, by a storm from the north, and by a gathering of the whirlwind.

{43:19} et sicut avis deponens ad sedendum, aspergit nivem, et sicut locusta demergens descensus eius.
{43:19} And like the birds landing in a flock upon the earth, he sends down the snow; and its descent is like the arrival of a swarm of locusts.

{43:20} Pulchritudinem candoris eius admirabitur oculus, et super imbrem eius expavescet cor.
{43:20} The eye is in wonder at the beauty of its whiteness, and the heart is astonished at its falling.

{43:21} Gelu sicut salem effundet super terram: et dum gelaverit, fiet tamquam cacumina tribuli.
{43:21} He will pour out frost like salt upon the earth. And when it freezes, it will become like the tops of thistles.

{43:22} Frigidus ventus aquilo flavit, et gelavit crystallus ab aqua, super omnem congregationem aquarum requiescet, et sicut lorica induet se aquis.
{43:22} The cold north wind blows, and the water freezes into crystals; it will rest upon every gathering of water, and it will clothe the water like a breastplate.

{43:23} Et devorabit montes, et exuret desertum, et extinguet viride, sicut igne.
{43:23} And it will devour the mountains, and burn the wilderness, and extinguish the greenery, like a fire.

{43:24} Medicina omnium in festinatione nebulæ: et ros obvians ab ardore venienti humilem efficiet eum.
{43:24} Relief for all is in the hurried arrival of a cloud. And the lowly dew will arrive to meet the heat and overpower it.

~ This is a prophetic figure for the Return of Jesus Christ on a cloud, and the return with Him of the lowly Virgin Mary; and at His Return, He will destroy the ardor of sin and of the sinful Antichrist (who will be of the kingdom of the North).

{43:25} In sermone eius siluit ventus, et cogitatione sua placavit abyssum, et plantavit in illa Dominus insulas.
{43:25} At his word, the wind grows quiet, and by his thought, he appeases the abyss, for the Lord has planted islands in it.

{43:26} Qui navigant mare, enarrent pericula eius: et audientes auribus nostris admirabimur.
{43:26} Let those who navigate the sea describe its perils. And when we have heard it with our ears, we will wonder.

{43:27} Illic præclara opera, et mirabilia: varia bestiarum genera, et omnium pecorum, et creatura belluarum.
{43:27} There are illustrious and wondrous works: the various kinds of wild animals, and all manner of cattle, and the great creatures of the sea.

{43:28} Propter ipsum confirmatus est itineris finis, et in sermone eius composita sunt omnia.
{43:28} Through him, the end of their journey is confirmed, and by his word, all things fit together.

{43:29} Multa dicemus, et deficiemus in verbis; consummatio autem sermonum, ipse est in omnibus.
{43:29} We can say much, and yet still lack for words. But the consummation of our words is this: He is in all things.

{43:30} Gloriantes ad quid valebimus? Ipse enim Omnipotens super omnia opera sua.
{43:30} What would we be able to do to glorify him? For the Almighty himself is above all his own works.

{43:31} Terribilis Dominus, et magnus vehementer, et mirabilis potentia ipsius.
{43:31} The Lord is terrible, and exceedingly great, and his power is wonderful.

{43:32} Glorificantes Dominum quantumcumque potueritis, supervalebit enim adhuc, et admirabilis magnificentia eius.
{43:32} Glorify the Lord as much as you are able, yet still he will far exceed this. For his magnificence is beyond wonder.

{43:33} Benedicentes Dominum, exaltate illum quantum potestis: maior enim est omni laude.
{43:33} Bless the Lord and exalt him, as much as you are able. But he is beyond all praise.

{43:34} Exaltantes eum replemini virtute; ne laboretis: non enim comprehendetis.
{43:34} When you exalt him, use all your ability, and do not cease in this labor. For you can never comprehend him.

{43:35} Quis videbit eum, et enarrabit? Et quis magnificabit eum sicut est ab initio?
{43:35} Who will see him and explain? And who will magnify him, as he is from the beginning?

{43:36} Multa abscondita sunt maiora his: pauca enim vidimus operum eius.
{43:36} There are many things, hidden from us, which are greater than these things. For we have seen but a few of his works.

{43:37} Omnia autem Dominus fecit, et pie agentibus dedit sapientiam.
{43:37} But the Lord has made all things, and he has given wisdom to those who act with piety.

[Sirach 44]
[Sirach 44]

{44:1} Laudemus viros gloriosos, et parentes nostros in generatione sua.
{44:1} Let us praise the men of glory, and our ancestors in their generation.

{44:2} Multam gloriam fecit Dominus magnificentia sua a sæculo:
{44:2} The Lord has wrought great glory, by his own magnificence, from ancient times.

{44:3} Dominantes in potestatibus suis, homines magni virtute, et prudentia sua præditi, nunciantes in prophetis dignitatem prophetarum,
{44:3} There are those who rule with their authority, men of great virtue, who are gifted with prudence. There are those who announce among the prophets, with the dignity of prophets.

{44:4} et imperantes in præsenti populo, et virtute prudentiæ populis sanctissima verba.
{44:4} And there are those who rule over the present generation, by the virtue of prudence, with very holy words for the people.

{44:5} In peritia sua requirentes modos musicos, et narrantes carmina Scripturarum.
{44:5} There are those who, by their skill, compose musical themes, so as to set the verses of Scripture to music.

{44:6} Homines divites in virtute, pulchritudinis studium habentes: pacificantes in domibus suis.
{44:6} There are men rich in virtue, who make a study of beauty, who live in peacefulness in their houses.

{44:7} Omnes isti in generationibus gentis suæ gloriam adepti sunt, et in diebus suis habentur in laudibus.
{44:7} All these obtained glory in their generations, and they had praise in their days.

{44:8} Qui de illis nati sunt, reliquerunt nomen narrandi laudes eorum:
{44:8} They left behind a name for those who were born of them, so that their praises might be described.

{44:9} et sunt quorum non est memoria: perierunt quasi qui non fuerint: et nati sunt, quasi non nati, et filii ipsorum cum ipsis.
{44:9} But for some of them, there is no memorial. They have passed away as if they had never existed; and they have become as if they had never been born, and their sons along with them.

{44:10} Sed illi viri misericordiæ sunt, quorum pietates non defuerunt:
{44:10} But these were men of mercy, whose pious deeds have not failed.

{44:11} cum semine eorum permanent bona,
{44:11} Good things continue with their offspring.

{44:12} hereditas sancta nepotes eorum, et in testamentis stetit semen eorum:
{44:12} Their descendants are a holy inheritance, and their offspring stand firm in the covenants.

{44:13} et filii eorum propter illos usque in æternum manent: semen eorum et gloria eorum non derelinquetur.
{44:13} And because of them, their sons remain even unto eternity. Their offspring and their glory will not be forsaken.

{44:14} Corpora ipsorum in pace sepulta sunt, et nomen eorum vivit in generationem et generationem.
{44:14} Their bodies were buried in peace, and their name lives on, from generation to generation.

{44:15} Sapientiam ipsorum narrent populi, et laudem eorum nunciet ecclesia.
{44:15} Let the people declare their wisdom, and let the Church announce their praise.

{44:16} Henoch placuit Deo, et translatus est in paradisum, ut det gentibus pœnitentiam.
{44:16} Enoch pleased God, and he was transferred to Paradise, so that he might offer repentance to the nations.

{44:17} Noe inventus est perfectus, iustus, et in tempore iracundiæ factus est reconciliatio.
{44:17} Noah was found to be perfect and just, and so, in the time of wrath, he was made a reconciliation.

{44:18} Ideo dimissum est reliquum terræ, cum factum est diluvium.
{44:18} As a result, there was a remnant left for the earth, when the great flood was made.

{44:19} Testamenta sæculi posita sunt apud illum, ne deleri possit diluvio omnis caro.
{44:19} The covenants of the world were placed with him, so that all flesh would not be wiped away by the great flood.

{44:20} Abraham magnus pater multitudinis gentium, et non est inventus similis illi in gloria: qui conservavit legem Excelsi, et fuit in testamento cum illo.
{44:20} Abraham was the great father of a multitude of nations, and no one was found to be like him in glory. He observed the law of the Most High, and he formed a covenant with him.

{44:21} In carne eius stare fecit testamentum, et in tentatione inventus est fidelis.
{44:21} In his flesh, he caused the covenant to stand, and when tested, he was found to be faithful.

{44:22} Ideo iureiurando dedit illi gloriam in gente sua, crescere illum quasi terræ cumulum,
{44:22} Therefore, by an oath, he gave glory to him among his people, so as to increase him like the dust of the earth,

{44:23} et ut stellas exaltare semen eius, et hereditare illos a mari usque ad mare, et a flumine usque ad terminos terræ.
{44:23} and to exalt his offspring like the stars, and to give an inheritance to them from sea to sea, and from the river even to the ends of the earth.

{44:24} Et in Isaac eodem modo fecit propter Abraham patrem eius.
{44:24} And he acted in like manner toward Isaac, because of his father Abraham.

{44:25} Benedictionem omnium gentium dedit illi Dominus, et testamentum confirmavit super caput Iacob.
{44:25} The Lord gave the blessing of all the nations to him, and he confirmed his covenant upon the head of Jacob.

{44:26} Agnovit eum in benedictionibus suis, et dedit illi hereditatem, et divisit illi partem in tribubus duodecim.
{44:26} He acknowledged him in his blessings, and he gave an inheritance to him, and he distributed to him the portion of the twelve tribes.

{44:27} Et conservavit illi homines misericordiæ, invenientes gratiam in oculis omnis carnis.
{44:27} And he preserved for him men of mercy, who were found to have grace before the eyes of all flesh.

[Sirach 45]
[Sirach 45]

{45:1} Dilectus Deo, et hominibus Moyses: cuius memoria in benedictione est.
{45:1} Moses was beloved by God and men. The remembrance of him is a blessing.

{45:2} Similem illum fecit in gloria sanctorum, et magnificavit eum in timore inimicorum, et in verbis suis monstra placavit.
{45:2} He made him like the holy ones in glory, and he magnified him by the fear of his enemies, and he appeased great portents by his words.

{45:3} Glorificavit illum in conspectu regum, et iussit illi coram populo suo, et ostendit illi gloriam suam.
{45:3} He glorified him in the sight of kings, and he gave commandments to him in the sight of his people, and he revealed his glory to him.

{45:4} In fide et lenitate ipsius sanctum fecit illum, et elegit eum ex omni carne.
{45:4} He made him holy by his faith and meekness, and he chose him from among all flesh.

{45:5} Audivit enim eum, et vocem ipsius, et induxit illum in nubem.
{45:5} For he heard him and his voice, and he led him into a cloud.

{45:6} Et dedit illi coram præcepta, et legem vitæ et disciplinæ, docere Iacob testamentum suum, et iudicia sua Israel.
{45:6} And he gave him precepts in his presence, with a law of life and discipline, so as to teach Jacob his covenant and Israel his judgments.

{45:7} Excelsum fecit Aaron fratrem eius, et similem sibi de tribu Levi:
{45:7} He exalted his brother Aaron and those who were similar to him from the tribe of Levi.

{45:8} statuit ei testamentum æternum, et dedit illi sacerdotium gentis: et beatificavit illum in gloria,
{45:8} He established an eternal covenant with him, and he gave him the priesthood of the people, and he caused him to be blessed in glory.

{45:9} et circumcinxit eum zona gloriæ, et induit eum stolam gloriæ, et coronavit eum in vasis virtutis.
{45:9} And he encircled him with a glorious belt, and he clothed him with a robe of glory, and he crowned him with virtuous attire.

{45:10} Circumpedes, et femoralia, et humerale posuit ei, et cinxit illum tintinnabulis aureis plurimis in gyro,
{45:10} He placed upon him a garment to the feet, and pants, and an ephod, and he wrapped him all around with many little bells of gold,

~ The word ‘femoralia’ refers to an undergarment, similar to pants or shorts, which Jewish priests and Levites wore for the sake of modesty.

{45:11} dare sonitum in incessu suo, auditum facere sonitum in templo in memoriam filiis gentis suæ.
{45:11} so that there would be a sound at his arrival, and so as to make a noise that would be heard in the temple, as a memorial for the sons of his people.

{45:12} Stolam sanctam, auro, et hyacintho, et purpura, opus textile, viri sapientis, iudicio et veritate præditi:
{45:12} He provided him with a holy robe of gold and hyacinth and purple, a woven work for a wise man of judgment and truth,

{45:13} torto cocco opus artificis gemmis pretiosis figuratis in ligatura auri, et opere lapidarii sculptis in memoriam secundum numerum tribuum Israel.
{45:13} a work of twisted scarlet, the work of an artist, with precious stones, cut and set in gold, and engraved by the work of a jeweler, as a memorial according to the number of the tribes of Israel.

{45:14} Corona aurea super mitram eius expressa signo sanctitatis, et gloria honoris: opus virtutis, et desideria oculorum ornata.
{45:14} He provided him with a crown of gold upon his headdress, on which was written a symbol of holiness, a mark of honor. This was a work of virtue and a delight to the eyes in its beauty.

{45:15} Sic pulchra ante ipsum non fuerunt talia usque ad originem.
{45:15} Prior to him, there was no one of such beauty, even from the beginning.

{45:16} Non est indutus illa alienigena aliquis, sed tantum filii ipsius soli, et nepotes eius per omne tempus.
{45:16} No foreigner was ever clothed with these things, but only his sons and his descendants alone, for all time.

{45:17} Sacrificia ipsius consumpta sunt igne quotidie.
{45:17} His sacrifices were consumed by fire daily.

{45:18} Complevit Moyses manus eius, et unxit illum oleo sancto.
{45:18} Moses filled his hands and anointed him with holy oil.

{45:19} Factum est illi in testamentum æternum, et semini eius sicut dies cæli, fungi sacerdotio, et habere laudem, et glorificare populum suum in nomine eius.
{45:19} An eternal covenant was made, with him and with his offspring, like the days of heaven, to execute the office of the priesthood, and to give praise and to glorify his people, in his name.

{45:20} Ipsum elegit ab omni vivente, offerre sacrificium Deo, incensum, et bonum odorem, in memoriam placare pro populo suo:
{45:20} He chose him from among all living men to offer to God sacrifice, incense, and a pleasing fragrance, as a memorial of appeasement on behalf of his people.

{45:21} et dedit illi in præceptis suis potestatem in testamentis iudiciorum, docere Iacob testimonia, et in lege sua lucem dare Israel.
{45:21} And he gave him authority by his precepts, in the covenants of his judgments, to teach Jacob his testimonies, and to give light by his law to Israel.

{45:22} Quia contra illum steterunt alieni, et propter invidiam circumdederunt illum homines in deserto, qui erant cum Dathan et Abiron, et congregatio Core in iracundia.
{45:22} Then strangers stood up against him, and, because of envy, the men who were with Dathan and Abiram surrounded him in the desert, along with the congregation of Korah, in their anger.

{45:23} Vidit Dominus Deus, et non placuit illi, et consumpti sunt in impetu iracundiæ.
{45:23} The Lord God saw this, and it did not please him, and so they were consumed by the force of his anger.

{45:24} Fecit illis monstra, et consumpsit illos in flamma ignis.
{45:24} He wrought great portents among them, and he consumed them with a flame of fire.

{45:25} Et addidit Aaron gloriam, et dedit illi hereditatem, et primitias frugum terræ divisit illi.
{45:25} And he added glory to Aaron, and he gave him an inheritance, and he allotted to him the first-fruits of the earth.

{45:26} Panem ipsis in primis paravit in satietatem: nam et sacrificia Domini edent, quæ dedit illi, et semini eius.
{45:26} He prepared for them the finest bread unto fullness. And they shall also eat from the sacrifices of the Lord, which he gave to him and to his offspring.

{45:27} Ceterum in terra gentes non hereditabit, et pars non est illi in gente: ipse est enim pars eius, et hereditas.
{45:27} And yet he will not have an inheritance among the people of the land, and he has no portion among the people. For the Lord himself is his portion and his inheritance.

{45:28} Phinees filius Eleazari tertius in gloria est, imitando eum in timore Domini:
{45:28} Phinehas, the son of Eleazar, is third in glory, by imitating him in the fear of the Lord.

{45:29} et stare in reverentia gentis: in bonitate et alacritate animæ suæ placuit Deo pro Israel.
{45:29} And he stood up against the shamefulness of the people. By the goodness and responsiveness of his soul, he appeased God on behalf of Israel.

{45:30} Ideo statuit illi testamentum pacis, principem sanctorum et gentis suæ, ut sit illi et semini eius sacerdotii dignitas in æternum.
{45:30} For this reason, he made him a covenant of peace, a leader of the sanctuary and of his people, so that the dignity of the priesthood would remain with him and with his offspring unto eternity.

{45:31} Et testamentum David regi filio Iesse de tribu Iuda, hereditas ipsi et semini eius, ut daret sapientiam in cor nostrum, iudicare gentem suam in iustitia, ne abolerentur bona ipsorum, et gloriam ipsorum in gentem eorum æternam fecit.
{45:31} And he made a covenant with king David, the son of Jesse from the tribe of Judah, an inheritance for him and for his offspring, so that he might provide wisdom for our hearts, so as to judge his people in justice, lest their good things be abolished. And he caused their glory within their nation to be everlasting.

[Sirach 46]
[Sirach 46]

{46:1} Fortis in bello Iesus Nave successor Moysi in prophetis, qui fuit magnus secundum nomen suum,
{46:1} Joshua, the son of Nun, was valiant in warfare; he was the successor of Moses among the prophets. He was great in accord with his name,

{46:2} maximus in salutem electorum Dei, expugnare insurgentes hostes, ut consequeretur hereditatem Israel.
{46:2} very great in saving the elect of God. He fought against the insurgent enemies, so that he might obtain the inheritance for Israel.

{46:3} Quam gloriam adeptus est in tollendo manus suas, et iactando contra civitates rhomphæas!
{46:3} What great glory he secured, by lifting up his hands and throwing his spears against the cities!

{46:4} Quis ante illum sic restitit? Nam hostes ipse Dominus perduxit:
{46:4} Who before him has stood so firmly? For the Lord himself led forward the enemies.

{46:5} An non in iracundia eius impeditus est sol, et una dies facta est quasi duo?
{46:5} Was not the sun halted by his wrath, and one day made as if two?

{46:6} Invocavit Altissimum Potentem in oppugnando inimicos undique, et audivit illum magnus et sanctus Deus in saxis grandinis virtutis valde fortis.
{46:6} He called upon the Most High Power, when the enemies assailed him on every side. And the great and holy God answered him with hailstones of exceedingly great force.

{46:7} Impetum fecit contra gentem hostilem, et in descensu perdidit contrarios,
{46:7} He made a violent assault against a hostile nation, and at his descent, he destroyed his adversaries,

{46:8} ut cognoscant gentes potentiam eius: quia contra Deum pugnare non est facile. Et secutus est a tergo Potentis:
{46:8} so that the nations would acknowledge his power: that it is not easy to fight against God. And he followed the Almighty.

{46:9} et in diebus Moysi misericordiam fecit ipse, et Caleb filius Iephone, stare contra hostem, et prohibere gentem a peccatis, et perfringere murmur malitiæ.
{46:9} And in the days of Moses, he accomplished a work of mercy. He and Caleb, the son of Jephuneh, stood against the enemy, and forbid the people from sin, and broke their wicked murmuring.

{46:10} Et ipsi duo constituti, a periculo liberati sunt a numero sexcentorum millium peditum, inducere illos in hereditatem, in terram, quæ manat lac et mel.
{46:10} And these two, having been appointed, were freed from peril, from foot soldiers numbering six hundred thousand, so as to lead them into their inheritance, into a land flowing with milk and honey.

{46:11} Et dedit Dominus ipsi Caleb fortitudinem, et usque in senectutem permansit illi virtus, ut ascenderet in excelsum terræ locum, et semen ipsius obtinuit hereditatem:
{46:11} And the Lord gave strength to Caleb also, and his strength remained even in his old age, so that he ascended to the high places of the land, and his offspring obtained it as an inheritance.

{46:12} ut viderent omnes filii Israel quia bonum est obsequi sancto Deo.
{46:12} This was so that all the sons of Israel would see that it is good to obey the holy God.

{46:13} Et iudices singuli suo nomine, quorum non est corruptum cor: qui non aversi sunt a Domino,
{46:13} Then there were the judges, each one called by name, whose heart was not corrupted. They did not turn away from the Lord,

{46:14} ut sit memoria illorum in benedictione, et ossa eorum pullulent de loco suo,
{46:14} so that their memory might be blessed, and their bones might spring forth from their place,

{46:15} et nomen eorum permaneat in æternum, permanens ad filios illorum, sanctorum virorum gloria.
{46:15} and their name might remain forever, continuing in their sons, holy men of glory.

{46:16} Dilectus a Domino Deo suo Samuel propheta Domini, renovavit imperium, et unxit principes in gente sua.
{46:16} Samuel, prophet of the Lord, beloved by the Lord his God, established a new government, and he anointed leaders over his people.

{46:17} In lege Domini congregationem iudicavit, et vidit Deus Iacob, et in fide sua probatus est propheta.
{46:17} By the law of the Lord, he judged the congregation, and the God of Jacob saw it, and so, by his fidelity, he was proven to be a prophet.

{46:18} Et cognitus est in verbis suis fidelis, quia vidit Deum lucis:
{46:18} And he was known to be faithful in his words. For he saw the God of light.

{46:19} et invocavit Dominum omnipotentem, in oppugnando hostes circumstantes undique in oblatione agni inviolati.
{46:19} And when fighting against the enemies, who stood against him on every side, he called upon the name of the Almighty Lord, with an offering of an inviolate lamb.

{46:20} Et intonuit de cælo Dominus, et in sonitu magno auditam fecit vocem suam,
{46:20} And the Lord thundered from heaven, and with a great noise, he made his voice to be heard.

{46:21} et contrivit principes Tyriorum, et omnes duces Philisthiim:
{46:21} And he crushed the leaders of the Tyrians, and all the commanders of the Philistines.

{46:22} et ante tempus finis vitæ suæ et sæculi, testimonium præbuit in conspectu Domini, et Christi, pecunias et usque ad calceamenta ab omni carne non accepit, et non accusavit illum homo.
{46:22} And before the time of the end of his life in the world, he offered testimony in the sight of the Lord and of his Christ, that he had not taken a bribe from any flesh, not even so much as a shoe, and that no man made an accusation against him.

{46:23} Et post hoc dormivit, et notum fecit regi, et ostendit illi finem vitæ suæ, et exaltavit vocem suam de terra in prophetia delere impietatem gentis.
{46:23} And after this, he slept. And he made known to the king and revealed to him the end of his life. And he lifted up his voice from the earth in prophecy, to abolish the impiety of the people.

[Sirach 47]
[Sirach 47]

{47:1} Post hæc surrexit Nathan propheta in diebus David.
{47:1} After these things, Nathan the prophet arose, in the days of David.

{47:2} Et quasi adeps separatus a carne, sic David a filiis Israel.
{47:2} And just as fat is separated from meat, so was David separated from the sons of Israel.

{47:3} Cum leonibus lusit quasi cum agnis: et in ursis similiter fecit sicut in agnis ovium in iuventute sua.
{47:3} He played with lions, as if with lambs, and he acted similarly with bears, as if they were lambs of the flock, in his youth.

{47:4} Numquid non occidit gigantem, et abstulit opprobrium de gente?
{47:4} Did he not kill the giant, and take away the reproach from his people?

{47:5} In tollendo manum, saxo fundæ deiecit exultationem Goliæ:
{47:5} By lifting up his hand, with a stone in a sling, he threw down the boasting of Goliath.

{47:6} nam invocavit Dominum omnipotentem, et dedit in dextera eius tollere hominem fortem in bello, et exaltare cornu gentis suæ.
{47:6} For he called upon the Almighty Lord, and he swore with his right hand to take away the mighty man of war, and to exalt the horn of his people.

~ The expression ‘dedit in dextera eius’ means to swear an oath by raising one’s right hand. Compare 1 Maccabees 11:62.

{47:7} Sic in decem millibus glorificavit eum, et laudavit eum in benedictionibus Domini in offerendo illi coronam gloriæ:
{47:7} So he glorified him amid ten thousand, and he praised him with the blessings of the Lord, by offering him a crown of glory.

{47:8} contrivit enim inimicos undique, et extirpavit Philisthiim contrarios usque in hodiernum diem: contrivit cornu ipsorum usque in æternum.
{47:8} For he crushed the enemies on every side, and he eradicated his adversaries, the Philistines, even to this day. He broke their horn, even for all time.

{47:9} In omni opere dedit confessionem Sancto, et Excelso in verbo gloriæ.
{47:9} In all his works, he gave thanks to the Holy One, to the Most High, with words of glory.

{47:10} De omni corde suo laudavit Dominum, et dilexit Deum, qui fecit illum: et dedit illi contra inimicos potentiam:
{47:10} With all his heart, he praised the Lord and he loved God, who made him and who gave him power against his enemies.

{47:11} Et stare fecit cantores contra altare, et in sono eorum dulces fecit modos.
{47:11} And he appointed singers to stand opposite the altar, and by their voices he provided sweet music.

{47:12} Et dedit in celebrationibus decus, et ornavit tempora usque ad consummationem vitæ, ut laudarent nomen sanctum Domini, et amplificarent mane Dei sanctitatem.
{47:12} And he provided beauty for the celebrations, and he gave order to the times, even until the end of his life, so that they would praise the holy name of the Lord, and magnify the sanctity of God, from early morning.

{47:13} Dominus purgavit peccata ipsius, et exaltavit in æternum cornu eius: et dedit illi testamentum regni, et sedem gloriæ in Israel.
{47:13} The Lord purged his sins, and he exalted his horn forever. And he gave him the covenant of the kingdom, and a throne of glory in Israel.

{47:14} Post ipsum surrexit filius sensatus, et propter illum deiecit omnem potentiam inimicorum.
{47:14} After him, an understanding son rose up. And by means of him, he cast down all the power of the enemies.

{47:15} Salomon imperavit in diebus pacis, cui subiecit Deus omnes hostes, ut conderet domum in nomine suo, et pararet sanctitatem in sempiternum: quemadmodum eruditus es in iuventute tua,
{47:15} Solomon reigned in days of peace, and God subjected all his enemies to him, so that he might build a house in his name, and prepare a sanctuary for all time. O how well-taught you were in your youth!

{47:16} et impletus es, quasi flumen, sapientia, et terram retexit anima tua.
{47:16} And you were filled with wisdom like a river, and your mind exposed the world.

{47:17} Et replesti in comparationibus ænigmata: ad insulas longe divulgatum est nomen tuum, et dilectus es in pace tua.
{47:17} And you explained mysteries by means of parables. Your name became known to far off islands, and you were beloved for your peace.

{47:18} In cantilenis, et proverbiis, et comparationibus, et interpretationibus miratæ sunt terræ,
{47:18} The earth was in wonder over your canticles, and proverbs, and parables, and interpretations,

{47:19} et in nomine Domini Dei, cui est cognomen, Deus Israel.
{47:19} and over the name of the Lord God, who is known as the God of Israel.

{47:20} Collegisti quasi auricalcum aurum, et ut plumbum complesti argentum,
{47:20} You gathered gold like copper, and you multiplied silver like lead.

{47:21} et inclinasti femora tua mulieribus: potestatem habuisti in corpore tuo,
{47:21} But you bent your thigh to women, and you were held by the power of your body.

{47:22} dedisti maculam in gloria tua, et profanasti semen tuum inducere iracundiam ad liberos tuos, et incitari stultitiam tuam,
{47:22} You brought a stain upon your glory, and you profaned your seed, so as to bring wrath upon your children, and to incite your foolishness,

{47:23} ut faceres imperium bipartitum, et ex Ephraim imperare imperium durum.
{47:23} so that you would cause the kingdom to be divided, and an obstinate kingdom to rule from Ephraim.

{47:24} Deus autem non derelinquet misericordiam suam, et non corrumpet, nec delebit opera sua, neque perdet a stirpe nepotes electi sui: et semen eius, qui diligit Dominum non corrumpet.
{47:24} But God will not abandon his mercy, nor will he corrupt or abolish his own works. And he will not perish the stock of the descendants of his elect. And he will not destroy the offspring of him who loves the Lord.

{47:25} Dedit autem reliquum Iacob, et David de ipsa stirpe.
{47:25} Therefore, he left behind a remnant for Jacob and for David, from the same stock.

{47:26} Et finem habuit Salomon cum patribus suis.
{47:26} And Solomon had his end with his fathers.

{47:27} Et dereliquit post se de semine suo, gentis stultitiam,
{47:27} And he left behind himself some of his offspring, as the folly of the nation:

{47:28} et imminutum a prudentia, Roboam, qui avertit gentem consilio suo:
{47:28} both Rehoboam, who had little prudence, and who turned away the people by his counsel,

{47:29} et Ieroboam filium Nabat, qui peccare fecit Israel, et dedit viam peccandi Ephraim, et plurima redundaverunt peccata ipsorum.
{47:29} and Jeroboam, the son of Nebat, who caused Israel to sin, and who provided a way of sin to Ephraim. And their sins were multiplied exceedingly.

{47:30} Valde averterunt illos a terra sua.
{47:30} They thoroughly turned them away from their own land.

{47:31} Et quæsivit omnes nequitias usque dum perveniret ad illos defensio, et ab omnibus peccatis liberavit eos.
{47:31} And they sought every kind of wickedness, even until punishment overwhelmed them, and freed them from every kind of sin.

[Sirach 48]
[Sirach 48]

{48:1} Et surrexit Elias propheta, quasi ignis, et verbum ipsius quasi facula ardebat.
{48:1} And the prophet Elijah arose like a fire, and his word burned like a torch.

{48:2} Qui induxit in illos famem, et irritantes illum invidia sua pauci facti sunt. Non enim poterant sustinere præcepta Domini.
{48:2} He brought a famine upon them, and those who provoked him in their envy became few. For they could not bear the precepts of the Lord.

{48:3} Verbo Domini continuit cælum, et deiecit de cælo ignem ter.
{48:3} By the word of the Lord, he closed the heavens, and he brought down fire from heaven three times.

{48:4} Sic amplificatus est Elias in mirabilibus suis. Et quis potest similiter sic gloriari tibi?
{48:4} In this way, Elijah was magnified in his wondrous works. So who can say that he is similar to you in glory?

{48:5} Qui sustulisti mortuum ab inferis de sorte mortis in verbo Domini Dei.
{48:5} He raised up a dead man from the grave, from the fate of death, by the word of the Lord God.

{48:6} Qui deiecisti reges ad pernicem, et confregisti facile potentiam ipsorum, et gloriosos de lecto suo.
{48:6} He threw down kings unto perdition, and he easily shattered their power and boasting from his bed.

~ Notice that ‘suo’ is singular, while ‘ipsorum’ is plural. The former refers to Elijah and the latter to the kings. Elijah was able to throw down kings from his bed (or couch); he did not even have to stand up to defeat them.

{48:7} Qui audis in Sina iudicium, et in Horeb iudicia defensionis.
{48:7} He heeded the judgment at Sinai, and the judgments of punishment at Horeb.

{48:8} Qui ungis reges ad pœnitentiam, et prophetas facis successores post te.
{48:8} He anointed kings unto repentance, and he chose the prophets who would follow after him.

~ The verb here is in the second person singular because the subject is represented by the pronoun ‘qui’ (who). But using ‘who’ in English when it is not a question is awkward, so the pronoun used in third person singular. Thus, ‘post te’ becomes ‘after him’.

{48:9} Qui receptus es in turbine ignis, in curru equorum igneorum.
{48:9} He was received into a whirlwind of fire, into a swift chariot with fiery horses.

{48:10} Qui scriptus es in iudiciis temporum lenire iracundiam Domini: conciliare cor patris ad filium, et restituere tribus Iacob.
{48:10} He is written in the judgments of the times, so as to lessen the wrath of the Lord, to reconcile the heart of the father to the son, and to restore the tribes of Jacob.

{48:11} Beati sunt, qui te viderunt, et in amicitia tua decorati sunt.
{48:11} Blessed are those who saw you, and who were adorned with your friendship.

{48:12} Nam nos vita vivimus tantum, post mortem autem non erit tale nomen nostrum.
{48:12} For we live only in our life, and after death, our name will not be the same.

{48:13} Elias quidem in turbine tectus est, et in Eliseo completus est spiritus eius: in diebus suis non pertimuit principem, et potentia nemo vicit illum.
{48:13} Certainly, Elijah was covered by the whirlwind, and his spirit was completed in Elisha. In his days, he was not fearful of the ruler, and no power defeated him.

{48:14} Nec superavit illum verbum aliquod et mortuum prophetavit corpus eius.
{48:14} No word overwhelmed him, and after death, his body prophesied.

{48:15} In vita sua fecit monstra, et in morte mirabilia operatus est.
{48:15} In his life, he gave great portents, and in death, he wrought miracles.

{48:16} In omnibus istis non pœnituit populus, et non recesserunt a peccatis suis usque dum eiecti sunt de terra sua, et dispersi sunt in omnem terram:
{48:16} In all these things, the people did not repent, and they did not withdraw from their sins, even until they were cast out of their land, and were dispersed throughout all the earth.

{48:17} et relicta est gens perpauca, et princeps in domo David.
{48:17} And there was left behind a people very few in number, but with a leader in the house of David.

{48:18} Quidam ipsorum fecerunt quod placeret Deo: alii autem multa commiserunt peccata.
{48:18} Some of these did what pleased God. But others committed many sins.

{48:19} Ezechias munivit civitatem suam, et induxit in medium ipsius aquam, et fodit ferro rupem, et ædificavit ad aquam puteum.
{48:19} Hezekiah fortified his city, and he brought water into its midst, and he dug into rock with iron, and he built a well for water.

{48:20} In diebus ipsius ascendit Sennacherib, et misit Rabsacen, et sustulit manum suam contra illos, et extulit manum suam in Sion, et superbus factus est potentia sua.
{48:20} In his days, Sennacherib rose up, and he sent Rabshakeh, and he lifted up his hand against them, and he extended his hand against Zion, and he became arrogant in his power.

{48:21} Tunc mota sunt corda, et manus ipsorum: et doluerunt quasi parturientes mulieres.
{48:21} Then their hearts and hands shook. And they were in pain, like women giving birth.

{48:22} Et invocaverunt Dominum misericordem, et expandentes manus suas, extulerunt ad cælum: et sanctus Dominus Deus audivit cito vocem ipsorum.
{48:22} And they called upon the merciful Lord. And they spread their hands and lifted them up to heaven. And the holy Lord God quickly heeded their voice.

{48:23} Non est commemoratus peccatorum illorum, neque dedit illos inimicis suis, sed purgavit eos in manu Isaiæ sancti prophetæ.
{48:23} He was not mindful of their sins, and he did not give them over to their enemies. Instead, he purified them by the hand of Isaiah, the holy prophet.

{48:24} Deiecit castra Assyriorum, et contrivit illos Angelus Domini.
{48:24} He threw down the army of the Assyrians, and the Angel of the Lord crushed them.

{48:25} Nam fecit Ezechias quod placuit Deo, et fortiter ivit in via David patris sui, quam mandavit illi Isaias propheta magnus, et fidelis in conspectu Dei.
{48:25} For Hezekiah did what pleased God, and he went with fortitude in the way of David his father, just as he had been commanded by Isaiah, a prophet great and faithful in the sight of God.

{48:26} In diebus ipsius retro rediit Sol, et addidit regi vitam.
{48:26} In his days, the sun went backwards, and he added to the king’s life.

{48:27} Spiritu magno vidit ultima, et consolatus est lugentes in Sion.
{48:27} With a great spirit he saw the final things. And he consoled the mourners in Zion.

{48:28} Usque in sempiternum ostendit futura et abscondita antequam evenirent.
{48:28} He revealed the future, even the distant future, and hidden things before they occurred.

[Sirach 49]
[Sirach 49]

{49:1} Memoria Iosiæ in compositionem odoris facta opus pigmentarii.
{49:1} The memory of Josiah is like a blend of fragrances composed by the work of a perfumer.

{49:2} In omni ore quasi mel indulcabitur eius memoria, et ut musica in convivio vini.
{49:2} His remembrance will be sweet like honey in every mouth, and like music at a banquet of wine.

{49:3} Ipse est directus divinitus in pœnitentiam gentis, et tulit abominationes impietatis.
{49:3} He was divinely directed for the repentance of the nation, and he took away the abominations of impiety.

{49:4} Et gubernavit ad Dominum cor ipsius, et in diebus peccatorum corroboravit pietatem.
{49:4} And he guided his heart toward the Lord. And during the days of sinners, he strengthened piety.

{49:5} Præter David, et Ezechiam, et Iosiam, omnes peccatum commiserunt:
{49:5} Other than David, and Hezekiah, and Josiah, everyone committed sin.

{49:6} nam reliquerunt legem Altissimi reges Iuda, et contempserunt timorem Dei.
{49:6} For the kings of Judah abandoned the law of the Most High, and they held contempt for the fear of God.

{49:7} Dederunt enim regnum suum aliis, et gloriam suam alienigenæ genti.
{49:7} For they gave their kingdom to foreigners, and their glory to a strange people.

{49:8} Incenderunt electam sanctitatis civitatem, et desertas fecerunt vias ipsius in manu Ieremiæ.
{49:8} They set fire to the chosen city of sanctity, and they made its streets desolate, in accord with the hand of Jeremiah.

{49:9} Nam male tractaverunt illum, qui a ventre matris consecratus est propheta, evertere, et eruere, et perdere, et iterum ædificare, et renovare.
{49:9} For they treated him wickedly, though he was consecrated as a prophet from his mother’s womb: to overthrow, and to root out, and to destroy, and also to rebuild and to renew.

{49:10} Ezechiel qui vidit conspectum gloriæ, quam ostendit illi in curru Cherubim.
{49:10} It was Ezekiel who saw a vision of glory, which was revealed to him with the chariot of the Cherubim.

{49:11} Nam commemoratus est inimicorum in imbre, benefacere illis, qui ostenderunt rectas vias.
{49:11} For it called to mind the enemies under the figure of rain, to do good to those who have revealed the upright ways.

{49:12} Et duodecim prophetarum ossa pullulent de loco suo: nam corroboraverunt Iacob, et redemerunt se in fide virtutis.
{49:12} And may the bones of the twelve prophets spring up from their place. For they strengthened Jacob, and they redeemed themselves with a virtuous faith.

{49:13} Quomodo amplificemus Zorobabel? Nam et ipse quasi signum in dextera manu,
{49:13} How will we magnify Zerubbabel? For he, too, was like a signet on the right hand.

{49:14} sic et Iesum filium Iosedec: qui in diebus suis ædificaverunt domum, et exaltaverunt templum sanctum Domino, paratum in gloriam sempiternam.
{49:14} So also was Jesus, the son of Jozadak, who in their days built the house, and raised up a holy temple to the Lord, as a preparation for everlasting glory.

{49:15} Et Nehemias in memoriam multi temporis, qui erexit nobis muros eversos, et stare fecit portas et seras, qui erexit domos nostras.
{49:15} And may Nehemiah be remembered for a long time. He raised up for us the walls that had been torn down. And he made firm the gates and the bars. He raised up our houses.

{49:16} Nemo natus est in terra qualis Henoch: nam et ipse receptus est a terra.
{49:16} No one has been born upon the earth like Enoch. And he was also taken up from the earth.

{49:17} Neque ut Ioseph, qui natus est homo, princeps fratrum, firmamentum gentis, rector fratrum, stabilimentum populi:
{49:17} And there was no one like Joseph, who was a man born to be foremost among his brothers, the firmament of his clan, a guide to his brethren, the mainstay of his people.

{49:18} et ossa ipsius visitata sunt, et post mortem prophetaverunt.
{49:18} And his bones were visited, and after death, they prophesied.

{49:19} Seth, et Sem apud homines gloriam adepti sunt: et super omnem animam in origine Adam.
{49:19} Shem and Seth obtained glory among men. And above every soul, at the very beginning, was Adam.

[Sirach 50]
[Sirach 50]

{50:1} Simon Oniæ filius, sacerdos magnus, qui in vita sua suffulsit domum, et in diebus suis corroboravit templum.
{50:1} Simon, the high priest, son of Onias: in his life, he propped up the house, and in his days, he strengthened the temple.

{50:2} Templi etiam altitudo ab ipso fundata est, duplex ædificatio et excelsi parietes templi.
{50:2} Even the height of the temple was established by him: the double building and the high walls of the temple.

{50:3} In diebus ipsius emanaverunt putei aquarum, et quasi mare adimpleti sunt supra modum.
{50:3} In his days, waters flowed out from the wells, and these were full beyond measure, like the sea.

{50:4} Qui curavit gentem suam, et liberavit eam a perditione.
{50:4} He cared for his nation, and he freed it from perdition.

{50:5} Qui prævaluit amplificare civitatem, qui adeptus est gloriam in conversatione gentis: et ingressum domus, et atrii amplificavit.
{50:5} He prevailed, so as to enlarge the city. And he obtained glory by his behavior among the people. And he enlarged the entrance of the house and of the atrium.

{50:6} Quasi stella matutina in medio nebulæ, et quasi luna plena in diebus suis lucet.
{50:6} He shined in his days like the morning star through the midst of a cloud, and like the full moon.

{50:7} Et quasi Sol refulgens, sic ille effulsit in templo Dei.
{50:7} And he shined forth in the temple of God in this manner: like the sun when it shines brightly,

{50:8} Quasi arcus refulgens inter nebulas gloriæ, et quasi flos rosarum in diebus vernis, et quasi lilia quæ sunt in transitu aquæ, et quasi thus redolens in diebus æstatis.
{50:8} and like a rainbow shining amid clouds of glory, and like flowering roses in the days of spring, and like lilies along the water’s edge, and like sweet smelling frankincense in the days of summer,

{50:9} Quasi ignis effulgens, et thus ardens in igne.
{50:9} like a fire shining brightly, and like frankincense burning within a fire,

{50:10} Quasi vas auri solidum, ornatum omni lapide pretioso.
{50:10} like a vessel of solid gold, adorned with every precious stone,

{50:11} Quasi oliva pullulans, et cypressus in altitudinem se extollens, in accipiendo ipsum stolam gloriæ, et vestiri eum in consummationem virtutis.
{50:11} like an olive tree producing buds, and like a cypress tree lifting itself on high, when he received the robe of glory and was vested with the consummation of virtue.

{50:12} In ascensu altaris sancti, gloriam dedit sanctitatis amictum.
{50:12} He gave glory to the vestment of sanctity, when he ascended to the holy altar.

{50:13} In accipiendo autem partes de manu sacerdotum, et ipse stans iuxta aram. Et circa illum corona fratrum: quasi plantatio cedri in monte Libano,
{50:13} Then, when he received the portions from the hands of the priests, he himself stood next to the altar. And around him was the crown of his brethren, like a cedar planted on a mountain of Lebanon.

{50:14} sic circa illum steterunt quasi rami palmæ, et omnes filii Aaron in gloria sua.
{50:14} And they stood around him like palm branches, and all were sons of Aaron in their glory.

{50:15} Oblatio autem Domini in manibus ipsorum, coram omni synagoga Israel: et consummatione fungens in ara, amplificare oblationem Excelsi Regis,
{50:15} Then the oblation of the Lord was in their hands, in the sight of the entire synagogue of Israel. And completing his service at the altar, so as to magnify the offering to the Most High King,

{50:16} porrexit manum suam in libatione, et libavit de sanguine uvæ.
{50:16} he extended his hand to make a libation, and he offered from the blood of the grape.

{50:17} Effudit in fundamento altaris odorem divinum Excelso Principi.
{50:17} At the base of the altar, he poured out a divine fragrance to the Most High Prince.

{50:18} Tunc exclamaverunt filii Aaron, in tubis productilibus sonuerunt, et auditam fecerunt vocem magnam in memoriam coram Deo.
{50:18} Then the sons of Aaron shouted; they sounded finely-made trumpets, and they made a great noise, as a memorial in the sight of God.

{50:19} Tunc omnis populus simul properaverunt, et ceciderunt in faciem super terram, adorare Dominum Deum suum, et dare preces omnipotenti Deo excelso.
{50:19} Then all the people at once hurried forward, and they fell to the ground on their faces, to adore the Lord their God, and to offer prayers to Almighty God Most High.

{50:20} Et amplificaverunt psallentes in vocibus suis, et in magna domo auctus est sonus suavitatis plenus.
{50:20} And the singers of Psalms raised their voices, and a full sweet sound increased in the great house.

{50:21} Et rogavit populus Dominum excelsum in prece, usque dum perfectus est honor Domini, et munus suum perfecerunt.
{50:21} And the people petitioned the Most High Lord in prayer, even until the honor of the Lord was completed, and they finished offering their gifts.

{50:22} Tunc descendens, manus suas extulit in omne congregationem filiorum Israel dare gloriam Deo a labiis suis, et in nomine ipsius gloriari:
{50:22} Then, descending, he extended his hands over the entire congregation of the sons of Israel, to give glory to God from his lips, and to glory in his name.

{50:23} et iteravit orationem suam, volens ostendere virtutem Dei.
{50:23} And he repeated his prayer, wanting to reveal the virtue of God.

{50:24} Et nunc orate Deum omnium, qui magna fecit in omni terra, qui auxit dies nostros a ventre matris nostræ, et fecit nobiscum secundum suam misericordiam:
{50:24} And now, pray to the God of all, who has accomplished great things over all the earth, who has increased our days from our mother’s womb, and who has acted toward us in accord with his mercy.

{50:25} det nobis iucunditatem cordis, et fieri pacem in diebus nostris in Israel per dies sempiternos:
{50:25} May he give us joyfulness in heart, and may there be peace in our days, in Israel for unending days,

{50:26} credere Israel nobiscum esse Dei misericordiam, ut liberet nos in diebus suis.
{50:26} so that Israel may trust the mercy of God to be with us, in order to free us in his days.

{50:27} Duas gentes odit anima mea: tertia autem non est gens, quam oderim:
{50:27} Two nations my soul hates, and a third, which I hate, is not a nation:

{50:28} qui sedent in monte Seir, et Philisthiim, et stultus populus, qui habitat in Sichimis.
{50:28} those who sit upon mount Seir, and the Philistines, and the foolish people who live at Shechem.

{50:29} Doctrinam sapientiæ et disciplinæ scripsit in codice isto Iesus filius Sirach Ierosolymita, qui renovavit sapientiam de corde suo.
{50:29} Jesus, the son of Sirach, of Jerusalem, who renewed wisdom from his heart, wrote the doctrine of wisdom and discipline in this book.

{50:30} Beatus, qui in istis versatur bonis: qui ponit illa in corde suo, sapiens erit semper.
{50:30} Blessed is he who lives by these good things. Whoever places these things in his heart will be ever wise.

{50:31} Si enim hæc fecerit, ad omnia valebit: quia lux Dei, vestigium eius est.
{50:31} For if he does these things, he will prevail in all things. For the light of God is upon his footsteps.

[Sirach 51]
[Sirach 51]

{51:1} Oratio Iesu filii Sirach: Confitebor tibi Domine, Rex, et collaudabo te Deum, Salvatorem meum.
{51:1} The prayer of Jesus, the son of Sirach: I will confess to you, O Lord and King, and I will give praise to you, O God my Savior.

{51:2} Confitebor nomini tuo: quoniam Adiutor et Protector factus es mihi,
{51:2} I will acknowledge your name. For you have been my Helper and Protector.

{51:3} et liberasti corpus meum a perditione, a laqueo linguæ iniquæ, et a labiis operantium mendacium, et in conspectu astantium factus es mihi Adiutor.
{51:3} And you have freed my body from perdition, from the snare of the iniquitous tongue, and from the lips of those who forge lies. And you have been my Helper in the sight of those who stood nearby.

{51:4} Et liberasti me secundum multitudinem misericordiæ nominis tui a rugientibus, præparatis ad escam,
{51:4} And you have freed me according to the multitude of the mercy of your name: from those who roared and prepared to devour,

{51:5} de manibus quærentium animam meam, et de portis tribulationum quæ circumdederunt me:
{51:5} from the hands of those who sought my life, and from the gates of tribulation that surrounded me,

{51:6} a pressura flammæ, quæ circumdedit me, et in medio ignis non sum æstuatus:
{51:6} from the oppression of the flames that surrounded me, and so I was not burned in the midst of the fire,

{51:7} de altitudine ventris inferi, et a lingua coinquinata, et a verbo mendacii, a rege iniquo, et a lingua iniusta:
{51:7} from the depths of the bowels of hell, and from the defiled tongue, and from lying words, from an iniquitous king, and from an unjust tongue.

{51:8} laudabit usque ad mortem anima mea Dominum,
{51:8} My soul shall praise the Lord, even unto death.

{51:9} et vita mea appropinquans erat in inferno deorsum.
{51:9} For my life was drawing near to hell below.

{51:10} Circumdederunt me undique, et non erat qui adiuvaret. Respiciens eram ad adiutorium hominum, et non erat.
{51:10} And they surrounded me on every side. And there was no one who would help me. I looked around for the assistance of men, and there was none.

{51:11} Memoratus sum misericordiæ tuæ Domine, et operationis tuæ, quæ a sæculo sunt.
{51:11} Then I remembered your mercy, O Lord, and your works, which are from the very beginning.

{51:12} Quoniam eruis sustinentes te Domine, et liberas eos de manibus gentium.
{51:12} For you rescue those who persevere for you, O Lord, and you free them from the hands of the Gentiles.

~ In the Christian interpretation of Scripture, the Gentiles would refer to non-believers (heathens), not to non-Jews.

{51:13} Exaltasti super terram habitationem meam, et pro morte defluente deprecatus sum.
{51:13} You exalted my habitation upon the earth, and I made supplication that death would pass away.

{51:14} Invocavi Dominum, Patrem Domini mei, ut non derelinquat me in die tribulationis meæ, et in tempore superborum sine adiutorio.
{51:14} I called upon the Lord, the Father of my Lord, so that he would not abandon me in the day of my tribulation, nor in the time of arrogance without assistance.

{51:15} Laudabo nomen tuum assidue, et collaudabo illud in confessione, et exaudita est oratio mea.
{51:15} I will praise your name unceasingly, and I will praise it with thanksgiving, for my prayer was heeded.

{51:16} Et liberasti me de perditione, et eripuisti me de tempore iniquo.
{51:16} And you freed me from perdition, and you rescued me from the time of iniquity.

{51:17} Propterea confitebor, et laudem dicam tibi, et benedicam nomini Domini.
{51:17} Because of this, I will give thanks and praise to you, and I will bless the name of the Lord.

{51:18} Cum adhuc iunior essem, priusquam oberrarem, quæsivi sapientiam palam in oratione mea.
{51:18} When I was still young, before I wandered astray, I sought wisdom openly in my prayer.

{51:19} Ante templum postulabam pro illis, et usque in novissimis inquiram eam. Et effloruit tamquam præcox uva,
{51:19} I asked for her before the temple, and even to the very end, I will inquire after her. And she flourished like a newly-ripened grape.

{51:20} lætatum est cor meum in ea. Ambulavit pes meus iter rectum, a iuventute mea investigabam eam.
{51:20} My heart rejoiced in her. My feet walked in the right path. From my youth, I pursued her.

{51:21} Inclinavi modico aurem meam, et excepi illam.
{51:21} I bent my ear a little and accepted her.

{51:22} Multam inveni in meipso sapientiam, et multum profeci in ea.
{51:22} I found much wisdom within myself, and I benefited greatly by her.

{51:23} Danti mihi sapientiam, dabo gloriam.
{51:23} I will give glory to him who gives wisdom to me.

{51:24} Consiliatus sum enim ut facerem illam: zelatus sum bonum, et non confundar.
{51:24} For I have decided that I should act according to wisdom. I have been zealous for what is good, and so I will not be confounded.

{51:25} Colluctata est anima mea in illa, et in faciendo eam confirmatus sum.
{51:25} My soul has struggled for wisdom, and in doing so, I have been confirmed.

{51:26} Manus meas extendi in altum, et insipientiam eius luxi.
{51:26} I extended my hands on high, and I mourned my ignorance of her.

{51:27} Animam meam direxi ad illam, et in agnitione inveni eam.
{51:27} I directed my soul toward her, and I found her within knowledge.

{51:28} Possedi cum ipsa cor ab initio: propter hoc non derelinquar.
{51:28} From the beginning, I held my heart to wisdom. Because of this, I will not be forsaken.

{51:29} Venter meus conturbatus est quærendo illam: propterea bonam possidebo possessionem.
{51:29} My stomach was stirred up while seeking her. Because of her, I will hold a good possession.

{51:30} Dedit mihi Dominus linguam mercedem meam: et in ipsa laudabo eum.
{51:30} The Lord has given me a tongue as my reward, and I will praise him with it.

{51:31} Appropiate ad me indocti, et congregate vos in domum disciplinæ.
{51:31} Draw near to me, you who are untaught, and gather yourselves into the house of discipline.

{51:32} Quid adhuc retardatis? Et quid dicitis in his? Animæ vestræ sitiunt vehementer.
{51:32} Why are you reluctant? And what do you have to say about these things? Your souls are exceedingly thirsty!

{51:33} Aperui os meum, et locutus sum: Comparate vobis sine argento,
{51:33} I have opened my mouth, and I have spoken. Buy wisdom for yourselves without silver,

{51:34} et collum vestrum subiicite iugo, et suscipiat anima vestra disciplinam: in proximo est enim invenire eam.
{51:34} and subject your neck to her yoke, and let your soul accept her discipline. For she is close enough to be found.

{51:35} Videte oculis vestris quia modicum laboravi, et inveni mihi multam requiem.
{51:35} See with your own eyes how I have labored only a little, and have found much rest for myself.

{51:36} Assumite disciplinam in multo numero argenti, et copiosum aurum possidete in ea.
{51:36} Take up discipline, as if it were a great sum of money, and possess an abundance of gold in her.

{51:37} Lætetur anima vestra in misericordia eius, et non confundemini in laude ipsius.
{51:37} Let your soul rejoice in his mercy. For you will not be confounded by his praise.

{51:38} Operamini opus vestrum ante tempus, et dabit vobis mercedem vestram in tempore suo.
{51:38} Accomplish your work before the time. And he will give you your reward in his time.

The Sacred BibleThe Book of Sirach