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| [1]Quam bonum est arguere, quam irasci, et confitentem in oratione non prohibere ! |
[1]There is a reproof that is not comely: again, some man holdeth his tongue, and he is wise. |
| [2]Concupiscentia spadonis devirginabit juvenculam: |
[2]It is much better to reprove, than to be angry secretly: and he that confesseth his fault shall be preserved from hurt. |
| [3]sic qui facit per vim judicium iniquum. |
[3]How good is it, when thou art reproved, to shew repentance! for so shalt thou escape wilful sin. |
| [4]Quam bonum est correptum manifestare pœnitentiam ! sic enim effugies voluntarium peccatum. |
[4]As is the lust of an eunuch to deflower a virgin; so is he that executeth judgment with violence. |
| [5]Est tacens qui invenitur sapiens: et est odibilis qui procax est ad loquendum. |
[5]There is one that keepeth silence, and is found wise: and another by much babbling becometh hateful. |
| [6]Est tacens non habens sensum loquelæ: et est tacens sciens tempus aptum. |
[6]Some man holdeth his tongue, because he hath not to answer: and some keepeth silence, knowing his time. |
| [7]Homo sapiens tacebit usque ad tempus: lascivus autem et imprudens non servabunt tempus. |
[7]A wise man will hold his tongue till he see opportunity: but a babbler and a fool will regard no time. |
| [8]Qui multis utitur verbis lædet animam suam: et qui potestatem sibi sumit injuste, odietur. |
[8]He that useth many words shall be abhorred; and he that taketh to himself authority therein shall be hated. |
| [9]Est processio in malis viro indisciplinato, et est inventio in detrimentum. |
[9]There is a sinner that hath good success in evil things; and there is a gain that turneth to loss. |
| [10]Est datum quod non est utile, et est datum cujus retributio duplex. |
[10]There is a gift that shall not profit thee; and there is a gift whose recompence is double. |
| [11]Est propter gloriam minoratio, et est qui ab humilitate levabit caput. |
[11]There is an abasement because of glory; and there is that lifteth up his head from a low estate. |
| [12]Est qui multa redimat modico pretio, et restituens ea in septuplum. |
[12]There is that buyeth much for a little, and repayeth it sevenfold. |
| [13]Sapiens in verbis seipsum amabilem facit: gratiæ autem fatuorum effundentur. |
[13]A wise man by his words maketh him beloved: but the graces of fools shall be poured out. |
| [14]Datus insipientis non erit utilis tibi: oculi enim illius septemplices sunt. |
[14]The gift of a fool shall do thee no good when thou hast it; neither yet of the envious for his necessity: for he looketh to receive many things for one. |
| [15]Exigua dabit, et multa improperabit: et apertio oris illius inflammatio est. |
[15]He giveth little, and upbraideth much; he openeth his mouth like a crier; to day he lendeth, and to morrow will he ask it again: such an one is to be hated of God and man. |
| [16]Hodie fœneratur quis, et cras expetit: odibilis est homo hujusmodi. |
[16]The fool saith, I have no friends, I have no thank for all my good deeds, and they that eat my bread speak evil of me. |
| [17]Fatuo non erit amicus, et non erit gratia bonis illius: |
[17]How oft, and of how many shall he be laughed to scorn! for he knoweth not aright what it is to have; and it is all one unto him as if he had it not. |
| [18]qui enim edunt panem illius, falsæ linguæ sunt. Quoties et quanti irridebunt eum ! |
[18]To slip upon a pavement is better than to slip with the tongue: so the fall of the wicked shall come speedily. |
| [19]neque enim quod habendum erat directo sensu distribuit; similiter et quod non erat habendum. |
[19]An unseasonable tale will always be in the mouth of the unwise. |
| [20]Lapsus falsæ linguæ quasi qui in pavimento cadens: sic casus malorum festinanter veniet. |
[20]A wise sentence shall be rejected when it cometh out of a fool's mouth; for he will not speak it in due season. |
| [21]Homo acharis quasi fabula vana, in ore indisciplinatorum assidua erit. |
[21]There is that is hindered from sinning through want: and when he taketh rest, he shall not be troubled. |
| [22]Ex ore fatui reprobabitur parabola: non enim dicit illam in tempore suo. |
[22]There is that destroyeth his own soul through bashfulness, and by accepting of persons overthroweth himself. |
| [23]Est qui vetatur peccare præ inopia, et in requie sua stimulabitur. |
[23]There is that for bashfulness promiseth to his friend, and maketh him his enemy for nothing. |
| [24]Est qui perdet animam suam præ confusione, et ab imprudenti persona perdet eam: personæ autem acceptione perdet se. |
[24]A lie is a foul blot in a man, yet it is continually in the mouth of the untaught. |
| [25]Est qui præ confusione promittit amico, et lucratus est eum inimicum gratis. |
[25]A thief is better than a man that is accustomed to lie: but they both shall have destruction to heritage. |
| [26]Opprobrium nequam in homine mendacium: et in ore indisciplinatorum assidue erit. |
[26]The disposition of a liar is dishonourable, and his shame is ever with him. |
| [27]Potior fur quam assiduitas viri mendacis: perditionem autem ambo hæreditabunt. |
[27]A wise man shall promote himself to honour with his words: and he that hath understanding will please great men. |
| [28]Mores hominum mendacium sine honore, et confusio illorum cum ipsis sine intermissione. |
[28]He that tilleth his land shall increase his heap: and he that pleaseth great men shall get pardon for iniquity. |
| [29]Sapiens in verbis producet seipsum, et homo prudens placebit magnatis. |
[29]Presents and gifts blind the eyes of the wise, and stop up his mouth that he cannot reprove. |
| [30]Qui operatur terram suam inaltabit acervum frugum, et qui operatur justitiam, ipse exaltabitur: qui vero placet magnatis effugiet iniquitatem. |
[30]Wisdom that is hid, and treasure that is hoarded up, what profit is in them both? |
| [31]Xenia et dona excæcant oculos judicum, et quasi mutus, in ore avertit correptiones eorum. |
[31]Better is he that hideth his folly than a man that hideth his wisdom. |
| [32]Sapientia absconsa, et thesaurus invisus, quæ utilitas in utrisque? |
[32]Necessary patience in seeking the Lord is better than he that leadeth his life without a guide. |
| [33]Melior est qui celat insipientiam suam, quam homo qui abscondit sapientiam suam. |