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| A B C D E F G H I J K L M N O P Q R S T U V W X Y Z |
| OLD TESTAMENT | NEW TESTAMENT | |||||||||
|---|---|---|---|---|---|---|---|---|---|---|
| The 7 Books | Old Testament History | Wisdom Books | Major Prophets | Minor Prophets | NT History | Epistles of St. Paul | General Writings | |||
| Genesis Exodus Leviticus Numbers Deuter. Joshua Judges | Ruth 1 Samuel 2 Samuel 1 Kings 2 Kings 1 Chron. 2 Chron. | Ezra Nehem. Tobit Judith Esther 1 Macc. 2 Macc. | Job Psalms Proverbs Eccles. Songs Wisdom Sirach | Isaiah Jeremiah Lament. Baruch Ezekiel Daniel | Hosea Joel Amos Obadiah Jonah Micah | Nahum Habakkuk Zephaniah Haggai Zechariah Malachi | Matthew Mark Luke John Acts | Romans 1 Corinth. 2 Corinth. Galatians Ephesians Philippians Colossians | 1 Thess. 2 Thess. 1 Timothy 2 Timothy Titus Philemon Hebrews | James 1 Peter 2 Peter 1 John 2 John 3 John Jude Revelation |
| 1 προφάσεις ζητεῖ ἀνὴρ βουλόμενος χωρίζεσθαι ἀπὸ φίλων ἐν παντὶ δὲ καιρῷ ἐπονείδιστος ἔσται | 1 None so quick to find pretexts,[1] as he that would break with a friend; he is in fault continually. | 1 Occasiones quærit qui vult recedere ab amico: omni tempore erit exprobrabilis. |
| 2 οὐ χρείαν ἔχει σοφίας ἐνδεὴς φρενῶν μᾶλλον γὰρ ἄγεται ἀφροσύνῃ | 2 For prudent warnings a fool has no stomach; nothing will serve but to echo his own thought. | 2 Non recipit stultus verba prudentiæ, nisi ea dixeris quæ versantur in corde ejus. |
| 3 ὅταν ἔλθῃ ἀσεβὴς εἰς βάθος κακῶν καταφρονεῖ ἐπέρχεται δὲ αὐτῷ ἀτιμία καὶ ὄνειδος | 3 Little the godless man recks of it, when he falls into sin’s mire, but shame and reproach go with him. | 3 Impius, cum in profundum venerit peccatorum, contemnit; sed sequitur eum ignominia et opprobrium. |
| 4 ὕδωρ βαθὺ λόγος ἐν καρδίᾳ ἀνδρός ποταμὸς δὲ ἀναπηδύει καὶ πηγὴ ζωῆς | 4 Man’s utterance has currents like the waters that run deep; from wisdom’s well flows a stream in full flood.[2] | 4 Aqua profunda verba ex ore viri, et torrens redundans fons sapientiæ. |
| 5 θαυμάσαι πρόσωπον ἀσεβοῦς οὐ καλόν οὐδὲ ὅσιον ἐκκλίνειν τὸ δίκαιον ἐν κρίσει | 5 Foul shame it is to court favour with the wrong-doer by turning justice aside from its course. | 5 Accipere personam impii non est bonum, ut declines a veritate judicii. |
| 6 χείλη ἄφρονος ἄγουσιν αὐτὸν εἰς κακά τὸ δὲ στόμα αὐτοῦ τὸ θρασὺ θάνατον ἐπικαλεῖται 7 στόμα ἄφρονος συντριβὴ αὐτῷ τὰ δὲ χείλη αὐτοῦ παγὶς τῇ ψυχῇ αὐτοῦ 8 ὀκνηροὺς καταβάλλει φόβος ψυχαὶ δὲ ἀνδρογύνων πεινάσουσιν 9 ὁ μὴ ἰώμενος ἑαυτὸν ἐν τοῖς ἔργοις αὐτοῦ ἀδελφός ἐστιν τοῦ λυμαινομένου ἑαυτόν | 6 A fool’s talk is for ever embroiling him; let him but open his mouth, blows will follow. 7 From his own words his undoing comes, from his own lips the snare. 8 Innocent enough seem the words of the back-biter, yet their poison sinks deep into a man’s belly. (Slow natures every fear disarms; womanish souls shall go hungry.[3]) 9 Dainty and listless go to work, thou art own brother to that work’s undoer. |
6 Labia stulti miscent se rixis, et os ejus jurgia provocat. Os stulti contritio ejus, et labia ipsius ruina animæ ejus. Verba bilinguis quasi simplicia, et ipsa perveniunt usque ad interiora ventris. Pigrum dejicit timor; animæ autem effeminatorum esurient. Qui mollis et dissolutus est in opere suo frater est sua opera dissipantis. |
| 10 ἐκ μεγαλωσύνης ἰσχύος ὄνομα κυρίου αὐτῷ δὲ προσδραμόντες δίκαιοι ὑψοῦνται 11 ὕπαρξις πλουσίου ἀνδρὸς πόλις ὀχυρά ἡ δὲ δόξα αὐτῆς μέγα ἐπισκιάζει 12 πρὸ συντριβῆς ὑψοῦται καρδία ἀνδρός καὶ πρὸ δόξης ταπεινοῦται | 10 No stronghold like the Lord’s name; there the just take refuge, high above reach. 11 What citadel has the rich man? His own possessions; he seems shut in by a wall impregnable; 12 yet hearts are proudest when ruin is nearest; humility is the ante-chamber of renown. | 10 Turris fortissima nomen Domini; ad ipsum currit justus, et exaltabitur. Substantia divitis urbs roboris ejus, et quasi murus validus circumdans eum. Antequam conteratur, exaltatur cor hominis, et antequam glorificetur, humiliatur. |
| 13 ὃς ἀποκρίνεται λόγον πρὶν ἀκοῦσαι ἀφροσύνη αὐτῷ ἐστιν καὶ ὄνειδος | 13 Let a man hear the tale out before he answer, or he is a fool manifest, marked out for shame. | 13 Qui prius respondet quam audiat, stultum se esse demonstrat, et confusione dignum. |
| 14 θυμὸν ἀνδρὸς πραΰνει θεράπων φρόνιμος ὀλιγόψυχον δὲ ἄνδρα τίς ὑποίσει | 14 All mortal ills the spirit of man can bear; if the spirit itself be impatient, there is no lightening his lot. | 14 Spiritus viri sustentat imbecillitatem suam; spiritum vero ad irascendum facilem quis poterit sustinere? |
| 15 καρδία φρονίμου κτᾶται αἴσθησιν ὦτα δὲ σοφῶν ζητεῖ ἔννοιαν | 15 Prize of the discerning heart, quest of the wise man’s ear, is to learn truth. | 15 Cor prudens possidebit scientiam, et auris sapientium quærit doctrinam. |
| 16 δόμα ἀνθρώπου ἐμπλατύνει αὐτὸν καὶ παρὰ δυνάσταις καθιζάνει αὐτόν | 16 The gift made, how it opens a man’s path for him, wins him access to the great! | 16 Donum hominis dilatat viam ejus, et ante principes spatium ei facit. |
| 17 δίκαιος ἑαυτοῦ κατήγορος ἐν πρωτολογίᾳ ὡς {D'} ἂν ἐπιβάλῃ ὁ ἀντίδικος ἐλέγχεται | 17 An innocent man is the first to lay bare the truth; let his neighbour come and search him as he will.[4] | 17 Justus prior est accusator sui: venit amicus ejus, et investigabit eum. |
| 18 ἀντιλογίας παύει κλῆρος ἐν δὲ δυνάσταις ὁρίζει | 18 The lot brings feuds to an end; greatness itself must bow to the lot’s decision. | 18 Contradictiones comprimit sors, et inter potentes quoque dijudicat. |
| 19 ἀδελφὸς ὑπὸ ἀδελφοῦ βοηθούμενος ὡς πόλις ὀχυρὰ καὶ ὑψηλή ἰσχύει δὲ ὥσπερ τεθεμελιωμένον βασίλειον | 19 When brother helps brother, theirs is the strength of a fortress; their cause is like a city gate barred, unassailable.[5] | 19 Frater qui adjuvatur a fratre quasi civitas firma, et judicia quasi vectes urbium. |
| 20 ἀπὸ καρπῶν στόματος ἀνὴρ πίμπλησιν κοιλίαν αὐτοῦ ἀπὸ δὲ καρπῶν χειλέων αὐτοῦ ἐμπλησθήσεται 21 θάνατος καὶ ζωὴ ἐν χειρὶ γλώσσης οἱ δὲ κρατοῦντες αὐτῆς ἔδονται τοὺς καρποὺς αὐτῆς | 20 As mouth speaks, belly shall find its fare; a man’s own words bear the fruit that must needs content him. 21 Of life and death, tongue holds the keys; use it lovingly,[6] and it will requite thee. | 20 De fructu oris viri replebitur venter ejus, et genimina labiorum ipsius saturabunt eum. Mors et vita in manu linguæ; qui diligunt eam comedent fructus ejus. |
| 22 ὃς εὗρεν γυναῖκα ἀγαθήν εὗρεν χάριτας ἔλαβεν δὲ παρὰ θεοῦ ἱλαρότητα ὃς ἐκβάλλει γυναῖκα ἀγαθήν ἐκβάλλει τὰ ἀγαθά ὁ δὲ κατέχων μοιχαλίδα ἄφρων καὶ ἀσεβής | 22 A good wife found is treasure found; the Lord is filling thy cup with happiness. (A good wife cast away is treasure cast away; leave to fools, and godless fools, the adulterous embrace.[7]) | 22 Qui invenit mulierem bonam invenit bonum, et hauriet jucunditatem a Domino. Qui expellit mulierem bonam expellit bonum; qui autem tenet adulteram stultus est et impius. |
| 23 | 23 Poor men must cringe, for the rich to rate them. | 23 Cum obsecrationibus loquetur pauper, et dives effabitur rigide. |
| 24 | 24 A man endeared to thee by fellowship will prove a better friend to thee than thy own kin.[8] | 24 Vir amabilis ad societatem magis amicus erit quam frater. |
[1] ‘Quick to find pretexts’; in the Hebrew text, ‘selfish’.
[2] The sense and the bearing of this maxim are open to dispute.
[3] The words printed in brackets are found in the Septuagint Greek, but not in the Hebrew text.
[4] Literally, ‘A just man is the first to accuse himself’; but this can hardly mean that he confesses his guilt, since there would be no need, in that case, for investigation by his neighbours. The sense will be rather that he makes admissions which at first sight tell against his innocence. The Hebrew text is obscure; with some difficulty, it is interpreted as meaning, ‘He who speaks first is always (apparently) in the right’.
[5] The Hebrew text here is usually rendered, ‘A brother trespassed (against) is (harder to win over) than a strong city; (such) contentions are like the bars of a fortress’.
[6] ‘Lovingly’ is usually interpreted as meaning ‘lavishly’, but ‘with due reverence’ may be meant.
[7] The second part of this verse is found in the Septuagint Greek, but not in the Hebrew text.
[8] This verse is very obscure, and perhaps corrupt; some infer from the Hebrew text a contrast between fair-weather and genuine friends.
Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd
