Proverbs 27
Commentary from 14 fathers
Let thy neighbour, and not thine own mouth, praise thee; a stranger, and not thine own lips.
ἐγκωμιαζέτω σε ὁ πέλας καὶ μὴ τὸ σὸν στόμα, ἀλλότριος καὶ μὴ τὰ σὰ χείλη.
Да хва́литъ тѧ̀ и҆́скреннїй, а҆ не твоѧ̑ ᲂу҆ста̀, чꙋжді́й, а҆ не твоѝ ᲂу҆стнѣ̀.
If we did anything in those struggles for our religion that redounds to our honor in the telling, wisdom commands us to leave it to others to tell. “Let another man praise you, and not your own mouth.” And it is this very thing that our omniscient friend has not been conscious of in devoting the larger half of his book to self-glorification.
Against Eunomius 1:12
If I seem arrogant to you, it is for this reason, that I bear testimony to myself. For every person, when he wishes to bear praiseworthy testimony to himself, seems arrogant and proud. So it has been written, “Let not your own mouth praise you, but let the mouth of your neighbor praise you.”
Tractates on the Gospel of John 36:3.2
No one crowns himself, and that person is justly ridiculed who devises praises for himself, for it is written, “Let your neighbor praise you, and not your own mouth; a stranger, and not your own lips.” Though hypocrites may be able possibly to remain undetected and thus to seize the honors that people bestow, yet God knows your hearts. The judge cannot be deceived.… He knows who steals by fraud the honor which another truly deserves.
Commentary on Luke, Homily 110
There is no subtle spiritual evil in the fact that people always brag about their vices; it is when they begin to brag about their virtues that they become insufferable.
Tremendous Trifles, Some Policemen and a Moral (1909)
A stone is heavy, and sand cumbersome; but a fool’s wrath is heavier than both.
βαρὺ λίθος καὶ δυσβάστακτον ἄμμος, ὀργὴ δὲ ἄφρονος βαρυτέρα ἀμφοτέρων.
Тѧ́жкѡ ка́мень и҆ неꙋдобоно́снѡ песо́къ, гнѣ́въ же безꙋ́мнагѡ тѧ́жшїй ѻ҆боегѡ̀.
The stone is heavy, etc. It is indeed quite grievous for anyone to be weighed down by even a single capital crime, as if by the weight of a stone, or to be burdened by countless lighter sins, like pebbles or sand; but the anger of a fool is heavier than both, because these sins, once revealed as certainly evil as they are, more sharply prick the soul to chastise. Truly, because it is not a physical but a spiritual vice, the less it is perceived, the more it weighs down. Hence, he does not simply say anger, but the anger of a fool, is heavier than stone and sand. For the wise endeavor to examine and discipline their mental impulses as diligently as their actions and words.
Commentary on Proverbs
Wrath is merciless, and anger sharp: but envy can bear nothing.
ἀνελεήμων θυμὸς καὶ ὀξεῖα ὀργή, ἀλλ᾿ οὐδένα ὑφίσταται ζῆλος.
Безми́лостивна ꙗ҆́рость и҆ ѻ҆́стръ гнѣ́въ, но ничто́же постои́тъ ре́вности.
Anger holds no mercy, etc. This is not said of all anger, for of a most mild and modest man it is written that he went out from Pharaoh in great anger (Exod. X). But he speaks of the anger of a fool, which he mentioned in the preceding verse, which loses the bowels of compassion once it has flared up, only knowing to loosen its reins in its own fury. Otherwise, useful and necessary anger is meant, Better is anger than laughter (Eccli. VII), because by the sadness of the countenance, the mind of the delinquent is corrected.
Commentary on Proverbs
Open reproofs are better than secret love.
κρείσσους ἔλεγχοι ἀποκεκαλυμμένοι κρυπτομένης φιλίας.
Лꙋ́чше ѡ҆бличє́нїѧ ѿкровє́нна та́йныѧ любвѐ.
It is surely clear that concealing sin contributes to the death of the sick person, “for the sting of death is sin,” says the Scripture, and also, “Open rebukes are better than hidden love.” Let no one, therefore, conceal a sin in behalf of another, lest fratricide take the place of fraternal charity.
The Long Rules 46
Better is open rebuke, etc. Hidden love in this place is called improper love, such as adulterous love, which due to its shamefulness is rightfully hidden from the wise to avoid reproach; to which rightfully open rebuke is preferred, as it is undoubtedly better to rebuke someone openly with the intent of correction than to sin secretly out of a shared intent.
Commentary on Proverbs
The wounds of a friend are more to be trusted than the spontaneous kisses of an enemy.
ἀξιοπιστόστερά εἰσι τραύματα φίλου ἢ ἐκούσια φιλήματα ἐχθροῦ.
Достовѣ́рнѣе сꙋ́ть ꙗ҆́звы дрꙋ́га, не́жели вѡ́льнаѧ лобза̑нїѧ врага̀.
Rebukes are good, and often better than a silent friendship. Even if a friend thinks himself hurt, still rebuke him; and if the bitterness of the correction wounds his mind, still rebuke him and fear not. “The wounds of a friend are better than the kisses of flatterers.” Rebuke, then, your erring friend; forsake not an innocent one. For friendship ought to be steadfast and to rest firm in true affection.
On the Duties of the Clergy 3.22.127
The wounds of love are good too, better than kisses. For “useful are the wounds of a friend; profuse are the kisses of an enemy.” Peter wounds, and Judas kisses. But the kiss condemned Judas because it carried a traitorous venom; the wound inflicted by Peter also cured him because he washed away his fault with tears.
Concerning Virginity 6:33
Not everyone who spares is a friend, nor is everyone who strikes an enemy. “Better are the wounds of a friend than the proffered kisses of an enemy.” Love mingled with severity is better than deceit with indulgence.
Letter 93
“More trustworthy are the wounds of a friend than the proffered kisses of an enemy.” Let us, then, with all the insistence we can put into it, impress this upon our dearest friends, those who are most sincerely interested in our work, and let them know that it is possible between dear friends for something to be objected to in the speech of either, without charity being thereby diminished, without truth begetting hatred. This is something which is owed to friendship, even if what is objected to is true, or whatever it is, so long as it is uttered from a truthful heart, without keeping in the mind what is at variance with the words.
Letter 82
When one who is loved is chastised, a pious act is exercised in his regard, for love has its wounds as well, which are all the sweeter for the harshness of their infliction. For a religious chastisement is sweeter than easy forgiveness, which is why the prophet says, “Sweeter are the wounds of a friend than the freely offered kisses of an enemy.”
Sermon 80:1
Better are the wounds of a friend, etc. It is better to endure wounds and affliction from the Lord, who as a father instructs us as children, than to be deceived by the flattery of the devil, who, to deprive us of our heavenly inheritance, is accustomed to favor our errors, as if what we do is a light evil, and the tribulation we endure beyond the measure of our sins is inflicted by the Lord's discretion.
Commentary on Proverbs
A full soul scorns honeycombs; but to a hungry soul even bitter things appear sweet.
ψυχὴ ἐν πλησμονῇ οὖσα κηρίοις ἐμπαίζει, ψυχῇ δὲ ἐνδεεῖ καὶ τὰ πικρὰ γλυκέα φαίνεται.
Дꙋша̀ въ сы́тости сꙋ́щи со́тамъ рꙋга́етсѧ: дꙋши́ же нище́тнѣй и҆ гѡ́рькаѧ сла̑дка ꙗ҆влѧ́ютсѧ.
The soul sated will trample upon the honeycomb, etc. The soul of the rich, who have their consolation and are told by the Lord, Woe to you who are full, for you shall hunger (Luke VI), spurns the sweetness of the heavenly kingdom when preached; but the soul of those who hunger and thirst for justice finds it sweet to endure even the adversities of the world for the Lord, indeed to suffer death itself, knowing that through the cup of bitterness they will come to the joys of eternal salvation.
Commentary on Proverbs
As when a bird flies down from its own nest, so a man is brought into bondage whenever he estranges himself from his own place.
ὥσπερ ὅταν ὄρνεον καταπετασθῇ ἐκ τῆς ἰδίας νοσσιᾶς, οὕτως ἄνθρωπος δουλοῦται ὅταν ἀποξενωθῇ ἐκ τῶν ἰδίων τόπων.
Ꙗ҆́коже є҆гда̀ пти́ца ѿлети́тъ ѿ гнѣзда̀ своегѡ̀, та́кѡ человѣ́къ порабоща́етсѧ, є҆гда̀ ᲂу҆страни́тсѧ ѿ свои́хъ мѣ́стъ.
Like a bird flying away from its nest, etc. Just as a bird that neglects the eggs or chicks it was fostering and leaves them to be taken by other birds or animals, so indeed he who abandons the protection of the virtues in which he was progressing becomes a betrayer to the same virtues he seemed to possess, surrendering them to unclean spirits. Hence elsewhere it says: If the spirit of the ruler rises against you, do not leave your place. Which is clearly to say, If the temptation of the prince of this world, that is, the devil, presses upon you, be careful not to abandon the good work in which you were laboring.
Commentary on Proverbs
The heart delights in ointments and wines and perfumes: but the soul is broken by calamities.
μύροις καὶ οἴνοις καὶ θυμιάμασι τέρπεται καρδία, καταρρήγνυται δὲ ὑπὸ συμπτωμάτων ψυχή.
Мѵ́ры и҆ вїно́мъ и҆ ѳѷмїа̑мы красꙋ́етсѧ се́рдце, растерзава́етжесѧ ѿ бѣ́дъ дꙋша̀.
Thine own friend, and thy father’s friend, forsake not; and when thou art in distress go not into thy brother’s house: better is a friend [that is] near than a brother living far off.
φίλον σὸν ἢ φίλον πατρῷον μὴ ἐγκαταλίπῃς, εἰς δὲ τὸν οἶκον τοῦ ἀδελφοῦ σου μὴ εἰσέλθης ἀτυχῶν· κρείσσων φίλος ἐγγὺς ἢ ἀδελφὸς μακρὰν οἰκῶν.
Дрꙋ́га твоегѡ̀ и҆лѝ дрꙋ́га ѻ҆́тча не ѡ҆ставлѧ́й: въ до́мъ же бра́та своегѡ̀ не вни́ди неблагополꙋ́чнѡ: лꙋ́чше дрꙋ́гъ бли́з̾, не́же бра́тъ дале́че живы́й.
Solomon says, “Better is a neighbor that is near than a brother far off.” For this reason a person generally trusts himself to the good will of a friend rather than to the ties of relationship to his brother. So far does good will prevail that it often goes beyond the pledges given by nature.
On the Duties of the Clergy 1.34.174
Better is a neighbor close by, etc. It is better for you to have a neighbor who binds your soul with fraternal association than a brother who neglects to share common rights of faith and piety with you. The Lord clearly proved this in the parable of the wounded man by robbers, who was going down from Jerusalem to Jericho; and of the Samaritan, who took care of him.
Commentary on Proverbs
Son, be wise, that thy heart may rejoice; and remove thou from thyself reproachful words.
σοφὸς γίνου, υἱέ, ἵνα σου εὐφραίνηται ἡ καρδία, καὶ ἀπόστρεψον ἀπὸ σοῦ ἐπονειδίστους λόγους.
Мꙋ́дръ бꙋ́ди, сы́не, да весели́тсѧ се́рдце твоѐ, и҆ ѿвратѝ ѿ себє̀ понѡ́слива словеса̀.
A wise man, when evils are approaching, hides himself; but fools pass on, and will be punished.
πανοῦργος κακῶν ἐπερχομένων ἀπεκρύβη, ἄφρονες δὲ ἐπελθόντες ζημίαν τίσουσιν.
Хи́трый ѕлы̑мъ находѧ́щымъ ᲂу҆крыва́етсѧ: безꙋ́мнїи же наше́дше тщетꙋ̀ постра́ждꙋтъ.
Take away the man’s garment, (for a scorner has passed by) whoever lays waste another’s goods.
ἀφελοῦ τὸ ἱμάτιον αὐτοῦ, παρῆλθε γὰρ ὑβριστής, ὅστις τὰ ἀλλότρια λυμαίνεται.
Ѿимѝ ри́зꙋ є҆гѡ̀, пре́йде бо досади́тель, и҆́же чꙋжда̑ѧ погꙋблѧ́етъ.
Whosoever shall bless a friend in the morning with a loud voice, shall seem to differ nothing from one who curses [him].
ὃς ἂν εὐλογῇ φίλον τὸ πρωΐ μεγάλῃ τῇ φωνῇ, καταρωμένου οὐδὲν διαφέρειν δόξει.
И҆́же а҆́ще благослови́тъ дрꙋ́га ᲂу҆́трѡ ве́лїимъ гла́сомъ, ѿ кленꙋ́щагѡ ничи́мже ра́знствовати возмни́тсѧ.
He who blesses his neighbor with a loud voice, etc. He who blesses his neighbor with a loud voice extols him with the favor of excessive praise; either by favoring his evil deeds against justice, or by praising his good deeds more than is just. But he is likened to one who curses, because he greatly harms him, to whom by praising he either gives confidence in an evil action or diminishes the simplicity of a pure heart in a righteous work: namely that the good, which he had begun with an eye to the heavenly reward, he completes for the love of transitory praise.
Commentary on Proverbs
On a stormy day drops [of rain] drive a man out of his house; so also does a railing woman [drive a man] out of his own house.
σταγόνες ἐκβάλλουσιν ἄνθρωπον ἐν ἡμέρᾳ χειμερινῇ ἐκ τοῦ οἴκου αὐτοῦ, ὡσαύτως καὶ γυνὴ λοίδορος ἐκ τοῦ ἱδίου οἴκου.
Ка̑пли и҆згонѧ́ютъ человѣ́ка въ де́нь зи́менъ и҆з̾ до́мꙋ є҆гѡ̀, та́кѡ и҆ жена̀ клеветли́ваѧ и҆з̾ своегѡ̀ до́мꙋ.
Solomon remarks that the same thing happens to the soul in a spiritual way when he says in other words, “Leaks drive a person out of his house on a stormy day.” Neatly, then, does he compare spiritual carelessness with a neglected roof, through which as it were certain tiny leaks of passion penetrate to the soul. If these little and insignificant leaks are let go unattended, they weaken the structure of the virtues, and afterward they pour in a heavy shower of sinfulness. As a consequence, on a stormy day—that is, in time of trial—the mind is expelled by the onrushing assault of the devil from the dwelling place of virtue, in which it had once reposed as if it were its own house when it maintained a careful watchfulness. .
Solomon tells us that the same thing happens spiritually to the soul when he says in other words: “Dripping water drives a man out of the house on a stormy day.” Elegantly then he compares spiritual carelessness to a roof and tiles that have not been looked after, through which in the first instance slight drippings of the passions make their way to the soul. If these are not heeded, being considered but small and trifling, then the beams of virtues will decay and be carried away by a great tempest of sins, through which “on a stormy day,” that is, in the time of temptation, the devil’s attack will assail us, and the soul will be driven forth from the abode of virtue, in which it had remained as in its own house as long as it persevered in watchful diligence.
Conference 6:17
The north wind is sharp, but it is called by name propitious.
Βορέας σκληρὸς ἄνεμος, ὀνόματι δὲ ἐπιδέξιος καλεῖται.
Сѣ́веръ же́стокъ вѣ́тръ, и҆́менемъ же прїѧ́тенъ нарица́етсѧ.
Iron sharpens iron; and a man sharpens his friend’s countenance.
σίδηρος σίδηρον ὀξύνει, ἀνὴρ δὲ παροξύνει πρόσωπον ἑταίρου.
Желѣ́зо желѣ́за ѡ҆стри́тъ: мꙋ́жъ же поѡщрѧ́етъ лицѐ дрꙋ́жне.
Iron sharpens iron, etc. The consultation and advice of the wise is quite good, where they instruct each other by consulting, iron sharpens iron.
Commentary on Proverbs
He that plants a fig-tree shall eat the fruits of it: so he that waits on his own master shall be honoured.
ὃς φυτεύει συκῆν φάγεται τοὺς καρποὺς αὐτῆς, ὃς δὲ φυλάσσει τὸν ἑαυτοῦ κύριον, τιμηθήσεται.
И҆́же насажда́етъ смоко́вницꙋ, снѣ́сть плоды̀ є҆ѧ̀: а҆ и҆́же храни́тъ го́спода своего̀, че́стенъ бꙋ́детъ.
As faces are not like [other] faces, so neither are the thoughts of men.
ὥσπερ οὐκ ὅμοια πρόσωπα προσώποις, οὕτως οὐδὲ αἱ διάνοιαι τῶν ἀνθρώπων.
Ꙗ҆́коже сꙋ́ть неподѡ́бна ли́ца ли́цамъ, си́це нижѐ сердца̀ человѣ́кѡвъ.
This story was told: There were three friends, serious men, who became monks. One of them chose to make peace between men who were at odds, as it is written, ‘Blessed are the peacemakers’ (Matt. 5:9). The second chose to visit the sick. The third chose to go away to be quiet in solitude. Now the first, toiling among contentions, was not able to settle all quarrels and, overcome with weariness, he went to him who tended the sick, and found him also failing in spirit and unable to carry out his purpose. So the two went away to see him who had withdrawn into the desert, and they told him their troubles. They asked him to tell them how he himself had fared. He was silent for a while, and then poured water into a vessel and said, ‘Look at the water,’ and it was murky. After a little while he said again, ‘See now, how clear the water has become.’ As they looked into the water they saw their own faces, as in a mirror. Then he said to them, ‘So it is with anyone who lives in a crowd; because of the turbulence, he does not see his sins: but when he has been quiet, above all in solitude, then he recognizes his own faults.’
The Desert Fathers, Sayings of the Early Christian Monks
Hell and destruction are not filled; so also are the eyes of men insatiable. [[ 20α He that fixes his eye is an abomination to the Lord; and the uninstructed do not restrain their tongue.]]
α βδέλυγμα Κυρίῳ στηρίζων ὀφθαλμόν, καὶ οἱ ἀπαίδευτοι ἀκρατεῖς γλώσσῃ.
А҆́дъ и҆ поги́бель не насыща́ютсѧ: та́кожде и҆ ѻ҆́чи человѣ́честїи несы́ти. Ме́рзость гдⷭ҇еви ᲂу҆твержда́ѧй ѻ҆́чи, и҆ ненака́заннїи невозде́ржни ѧ҆зы́комъ.
Hell and destruction will not be full, etc. The torments of hell will not be filled, by receiving an end; similarly, the intentions of those who are wise in human matters are insatiable in the desire to sin. And hence they pay the penalties without end because they had the will to sin without end, if they had the nature to live without end.
Commentary on Proverbs
Fire is the trial for silver and gold; and a man is tried by the mouth of them that praise him. [[21α The heart of the transgressor seeks after mischiefs; but an upright heart seeks knowledge.]]
α καρδία ἀνόμου ἐκζητεῖ κακά, καρδία δὲ εὐθὴς ἐκζητεῖ γνῶσιν.
И҆скꙋше́нїе сребрꙋ̀ и҆ зла́тꙋ раздеже́нїе: мꙋ́жъ же и҆скꙋша́етсѧ ᲂу҆сты̑ хва́лѧщихъ є҆го̀. Се́рдце беззако́нника взыскꙋ́етъ ѕла̑ѧ, се́рдце же пра́во взыскꙋ́етъ ра́зꙋма.
Though thou scourge a fool, disgracing him in the midst of the council, thou wilt [still] in no wise remove his folly from him.
ἐὰν μαστιγοῖς ἄφρονα ἐν μέσῳ συνεδρίου ἀτιμάζων, οὐ μὴ περιέλῃς τὴν ἀφροσύνην αὐτοῦ.
А҆́ще бїе́ши безꙋ́мнаго посредѣ̀ со́нмища срамлѧ́ѧ є҆го̀, не ѿи́меши безꙋ́мїѧ є҆гѡ̀.
Do thou thoroughly know the number of thy flock, and pay attention to thine herds.
γνωστῶς ἐπιγνώσῃ ψυχὰς ποιμνίου σου καὶ ἐπιστήσεις καρδίαν σου σαῖς ἀγέλαις·
Разꙋ́мнѣ разꙋмѣва́й дꙋ́ши ста́да твоегѡ̀, и҆ да приста́виши се́рдце твоѐ ко твои̑мъ стада́мъ.
It is not fitting to address simply to all who have believed in Christ instruction upon all points, for it is written, “With knowledge learn the souls of your flock.” For the way is very different by which we establish in the paths of truth one who has but just now become a disciple, from one more confirmed in mind and able to understand what is the height and depth, and what the length and breadth. In the former, use simple teaching, in which there is nothing profound or difficult to understand. Counsel him to escape from the error of polytheism and fittingly persuade him to discern by the beauty of things created, the universal creator and artificer, who is one by nature and truly God.
Commentary on Luke, Homily 93
Diligently know the countenance of your flock, etc. It is said to the pastor of the Church: Diligently care for those who it happens to you to be in charge of. Know the minds and actions of each one, and if you find anything in them of defiling vice, remember to correct it swiftly. For you will not always have the power to feed the Lord's sheep, but the eternal crown is which you will receive, if you have served well the office entrusted to you in your time.
Commentary on Proverbs
For a man [has] not strength and power for ever; neither does he transmit it from generation to generation.
ὅτι οὐκ εἰς τὸν αἰῶνα ἀνδρὶ κράτος καὶ ἰσχύς, οὐδὲ παραδίδωσιν ἐκ γενεᾶς εἰς γενεάν.
Ꙗ҆́кѡ не во вѣ́къ мꙋ́жеви держа́ва и҆ крѣ́пость, нижѐ предае́тъ ѿ ро́да въ ро́дъ.
Take care of the herbage in the field, and thou shalt cut grass, and gather the mountain hay;
ἐπιμελοῦ τῶν ἐν τῷ πεδίῳ χλωρῶν καὶ κερεῖς πόαν, καὶ σύναγε χόρτον ὀρεινόν,
Прилѣжѝ ѡ҆ ѕла́цѣхъ сꙋ́щихъ на по́ли и҆ пожне́ши травꙋ̀, и҆ собира́й сѣ́но наго́рное,
The meadows are open, etc. The pastures of the heavenly sacraments, which were long closed by legal types, are now open. The novelty of evangelical truth and grace has appeared; the writings of the old fathers are gathered into the pasture of the Lord's flock; indeed taken from the proud Jews by the sickle of divine retribution, and given to the humble people of the Church for spiritual sustenance; according to what the Lord said to them, The kingdom of God will be taken from you and given to a nation bearing its fruits (Matt. XXI).
Commentary on Proverbs
that thou mayest have [wool of] sheep for clothing: pay attention to the land, that thou mayest have lambs.
ἵνα ἔχῃς πρόβατα εἰς ἱματισμόν· τίμα πεδίον, ἵνα ὦσί σοι ἄρνες.
да и҆́маши ѻ҆́вцы на ѡ҆дѣѧ́нїе: почита́й по́ле, да бꙋ́дꙋтъ тѝ а҆́гнцы.
Lambs for your clothing, etc. He calls the innocent lambs, the penitent kids. You will be clothed with the fleece of the lambs, while you, the pastor, improve by the good manners of obedient disciples, and seeing their laudable deeds, you yourself will be more glorious both in the adornment of virtues and in the warmth of love. You will buy the field with the kids, while calling sinners to repentance, you acquire a higher place for yourself in the land of the living.
Commentary on Proverbs
[My] son, thou hast from me words very useful for thy life, and for the life of thy servants.
υἱέ, παρ᾿ ἐμοῦ ἔχεις ῥήσεις ἰσχυρὰς εἰς τὴν ζωήν σου καὶ εἰς τὴν ζωὴν σῶν θεραπόντων.
Сы́не, ѿ менє̀ и҆́маши речє́нїѧ крѣ̑пка въ жи́знь твою̀ и҆ въ жи́знь твои́хъ слꙋжи́телей.
Let the milk of the goats suffice you for your food, etc. Feed the flock entrusted to you with such diligence, that neither new milk in summer nor in cold will be lacking to you, but always it will suffice for you and yours; that is, insist so diligently on doctrine, that you also promote former penitents to the office of teaching; so that through them, who formerly seemed to be placed on the left side of the judge due to the foulness of vices, reasonable and sincere milk of the word may now be ministered to those with little understanding. The milk of the goats becomes food for the handmaidens, when those who serve the Lord not yet with perfect love, but still with servile fear, are refreshed with the example or words of those who have been saved through repentance, and are united to advance to the greater growths of virtues. Some have placed what is said: The meadows are open, and the green herbs have appeared, and the hay is gathered from the mountains: lambs for your clothing, and kids for the price of the field; thus, "The monuments are open, the revived bodies have appeared, the sinners are separated from the saints, hay to be burned from the high places. The lambs are separated to the right, the kids to the left: lambs for the king's clothing, because he said, I will inhabit in them; the kids are sold for the price of the saints whom they harmed (or killed?) by fire."
Commentary on Proverbs
Boast not of to-morrow; for thou knowest not what the next day shall bring forth.
ΜΗ καυχῶ τὰ εἰς αὔριον, οὐ γὰρ γινώσκεις τί τέξεται ἡ ἐπιοῦσα.
Не хвали́сѧ ѡ҆ ᲂу҆́трїи, не вѣ́си бо, что̀ роди́тъ (де́нь) находѧ́й.