Sirach (Ecclesiasticus) 13
Commentary from 3 fathers
Burden not thyself above thy power while thou livest; and have no fellowship with one that is mightier and richer than thyself: for how agree the kettle and the earthen pot together? for if the one be smitten against the other, it shall be broken.
βάρος ὑπὲρ σὲ μὴ ἄρῃς, καὶ ἰσχυροτέρῳ σου καὶ πλουσιωτέρῳ μὴ κοινώνει. τί κοινωνήσει χύτρα πρὸς λέβητα; αὕτη προσκρούσει, καὶ αὕτη συντριβήσεται.
Бре́мене па́че себє̀ не воздви́жи, и҆ крѣ́пльшꙋ и҆ богатѣ́йшꙋ себє̀ не приѡбща́йсѧ.
All in the church who are sinners, who “have tasted the word of God” and transgress it, justly merit punishment, but each will be tormented according to his position. A leader of the church who sins will undergo greater punishment. Does not the faithful catechumen deserve more indulgence than a leader? Is not the lay person more worthy of pardon than a deacon, and the latter, in turn, more worthy of understanding than a priest? And even if I do not describe them, you know the other scenarios. Fearing God’s judgment, then, and with my gaze always fixed on that series of judgments contained in the Scriptures, the phrase comes to mind, “Do not take on yourself a burden beyond your strength.” And the other, “Do not seek to be a judge if you are not capable of rooting out injustice.” What good would it be for me to sit on the cathedra, my head lifted high, receiving the homage of the great, but being unable to perform actions that are fully worthy of my charge? Would I not be afflicted by an even greater suffering because the honor due the just is given to me by all, though I am a sinner?
Homilies on Ezekiel 5:4
The rich man hath done wrong, and yet he threateneth withal: the poor is wronged, and he must intreat also.
πλούσιος ἠδίκησε, καὶ αὐτὸς προσενεβριμήσατο· πτωχὸς ἠδίκηται, καὶ αὐτὸς προσδεηθήσεται.
Бога́тый ѡ҆би́дꙋ сотворѝ, и҆ са́мъ приразгнѣ́васѧ: ни́щїй же ѡ҆би́димь бы́сть, и҆ са́мъ приꙋмо́литсѧ.
If thou be for his profit, he will use thee: but if thou have nothing, he will forsake thee.
ἐὰν χρησιμεύσῃς, ἐργᾶται ἐν σοί· καὶ ἐὰν ὑστερήσῃς, καταλείψει σε.
А҆́ще потре́бенъ бꙋ́деши, ᲂу҆потреблѧ́етъ тѧ̀: а҆́ще же лише́нъ бꙋ́деши, ѡ҆ста́витъ тѧ̀.
If thou have any thing, he will live with thee: yea, he will make thee bare, and will not be sorry for it.
ἐὰν ἔχῃς, συμβιώσεταί σοι καὶ ἀποκενώσει σε, καὶ αὐτὸς οὐ πονέσει.
А҆́ще и҆́маши, поживе́тъ съ тобо́ю и҆ и҆стощи́тъ тѧ̀, са́мъ же не поболи́тъ.
If he have need of thee, he will deceive thee, and smile upon thee, and put thee in hope; he will speak thee fair, and say, What wantest thou?
χρείαν ἔσχηκέ σου, καὶ ἀποπλανήσει σε καὶ προσγελάσεταί σοι καὶ δώσει σοι ἐλπίδα· λαλήσει σοι καλὰ καὶ ἐρεῖ· τίς ἡ χρεία σου;
А҆́ще востре́бꙋетъ тѧ̀, прельсти́тъ тѧ̀ и҆ возсмѣе́ттисѧ и҆ да́стъ тѝ наде́ждꙋ, возглаго́летъ тѝ до́брѣ
And he will shame thee by his meats, until he have drawn thee dry twice or thrice, and at the last he will laugh thee to scorn afterward, when he seeth thee, he will forsake thee, and shake his head at thee.
καὶ αἰσχυνεῖ σε ἐν τοῖς βρώμασιν αὐτοῦ, ἕως οὗ ἀποκενώσῃ σε δὶς ἢ τρίς, καὶ ἐπ᾿ ἐσχάτων καταμωκήσεταί σου· μετὰ ταῦτα ὄψεταί σε καὶ καταλείψει σε καὶ τὴν κεφαλὴν αὐτοῦ κινήσει ἐπὶ σοί.
и҆ рече́тъ тѝ: є҆́сть ли тѝ что̀ потре́бно; и҆ посрами́тъ тѧ̀ бра́шномъ свои́мъ, до́ндеже и҆стощи́тъ тѧ̀ два́щи и҆лѝ три́щи, и҆ на послѣ́докъ порꙋга́еттисѧ.
Beware that thou be not deceived and brought down in thy jollity.
πρόσεχε μὴ ἀποπλανηθῇς καὶ μὴ ταπεινωθῇς ἐν ἀφροσύνῃ σου.
Внима́й, да не заблꙋди́ши
If thou be invited of a mighty man, withdraw thyself, and so much the more will he invite thee.
Προσκαλεσαμένου σε δυνάστου, ὑποχωρῶν γίνου, καὶ τόσῳ μᾶλλον προσκαλέσεταί σε.
Є҆гда̀ тѧ̀ си́льный призове́тъ, ѿстꙋпа́й, и҆ толи́кѡ па́че призове́тъ тѧ̀.
Press thou not upon him, lest thou be put back; stand not far off, lest thou be forgotten.
μὴ ἔμπιπτε, ἵνα μὴ ἀπωσθῇς, καὶ μὴ μακρὰν ἀφίστω, ἵνα μὴ ἐπιλησθῇς.
Не приближа́йсѧ, да не ѿринове́нъ бꙋ́деши, и҆ не сто́й ѿдале́че, да не забве́нъ бꙋ́деши.
Affect not to be made equal unto him in talk, and believe not his many words: for with much communication will he tempt thee, and smiling upon thee will get out thy secrets:
μὴ ἔπεχε ἰσηγορεῖσθαι μετ᾿ αὐτοῦ καὶ μὴ πίστευε τοῖς πλείοσι λόγοις αὐτοῦ· ἐκ πολλῆς γὰρ λαλιᾶς πειράσει σε καὶ ὡς προσγελῶν ἐξετάσει σε.
Не належѝ бесѣ́довати съ ни́мъ и҆ не вѣ́рꙋй мно́жайшымъ словесє́мъ є҆гѡ̀: мно́гою бо бесѣ́дою и҆скꙋ́ситъ тѧ̀ и҆ ꙗ҆́кѡ смѣѧ́сѧ и҆спыта́етъ та̑йнаѧ твоѧ̑.
But cruelly he will lay up thy words, and will not spare to do thee hurt, and to put thee in prison.
ἀνελεήμων ὁ μὴ συντηρῶν λόγους καὶ οὐ μὴ φείσηται περὶ κακώσεως καὶ δεσμῶν.
Неми́лостивъ є҆́сть не соблюда́ѧй слове́съ и҆ не пощади́тъ (ѡ҆сла́бити) ѡ҆ѕлобле́нїѧ твоегѡ̀ и҆ ᲂу҆́зъ.
Observe, and take good heed, for thou walkest in peril of thy overthrowing: when thou hearest these things, awake in thy sleep.
συντήρησον καὶ πρόσεχε σφοδρῶς, ὅτι μετὰ τῆς πτώσεώς σου περιπατεῖς. [
Блюди́сѧ и҆ внима́й ѕѣлѡ̀, ꙗ҆́кѡ съ паде́нїемъ твои́мъ хо́диши:
Love the Lord all thy life, and call upon him for thy salvation.
ἀκούων αὐτὰ ἐν ὕπνῳ σου γρηγόρησον· πάσῃ ζωῇ σου ἀγάπα τὸν Κύριον, καὶ ἐπικαλοῦ αὐτὸν εἰς σωτηρίαν σου].
слы́шай сїѧ̑ во снѣ̀ твое́мъ, бо́дрствꙋй.
Every beast loveth his like, and every man loveth his neighbour.
Πᾶν ζῷον ἀγαπᾷ τὸ ὅμοιον αὐτῷ καὶ πᾶς ἄνθρωπος τὸν πλησίον αὐτοῦ·
Всѧ́ко живо́тно лю́битъ подо́бное себѣ̀, и҆ всѧ́къ человѣ́къ и҆́скреннѧго своего̀:
When Jesus has shown in advance and rightly defined who those that love him are and of what blessings they will partake, he at once proceeds to treat of others who have not yet chosen to love him. “For they will not keep my words,” he says, for this is the meaning of the saying, “He will not keep my word,” spoken as if it was about one man, even though it has a broad and generic signification. And what he says here has a very apt connection with what precedes. For, if the keeping of his commandments or his word is a clear proof of love toward him, surely the converse of this will be true. For treating his bidding as of no account and thrusting his commandment aside will be a sign that we refuse to love him, since these are the acts of people inured to evildoing. But just as he promised that together with God the Father he would abide with those who keep his laws, for the same reason, I think, he will pass away from and wholly abandon those who do the reverse. For thus the truth of Solomon’s saying will be seen: “Into the soul of the one who makes iniquity wisdom will not enter or dwell in the body given over to sin.” For in common life you can observe that a similar result follows: for does not a person gain a reputation by conversing with those who are like-minded and who choose the same path of life, rather than with others? And “every creature loves his own,” according to the saying, and “people will seek union with his own kind.” And if it seems most desirable even among ourselves to live with those of similar habits to ourselves, how can we escape the reflection that this is still more the case with God? For as he is good by nature and the beginning and source of all virtue, he takes up his abode not in the lovers of wickedness but in the workers of virtue and disdains the impure.
Commentary on the Gospel of John 10:14.24
All flesh consorteth according to kind, and a man will cleave to his like.
πᾶσα σὰρξ κατὰ γένος συνάγεται, καὶ τῷ ὁμοίῳ αὐτοῦ προσκολληθήσεται ἀνήρ.
всѧ́ка пло́ть по ро́дꙋ собира́етсѧ, и҆ подо́бномꙋ себѣ̀ прилѣпи́тсѧ мꙋ́жъ.
What fellowship hath the wolf with the lamb? so the sinner with the godly.
τί κοινωνήσει λύκος ἀμνῷ; οὕτως ἁμαρτωλὸς πρὸς εὐσεβῆ.
Ко́е ѻ҆бще́нїе во́лкꙋ со а҆́гнцемъ; та́кѡ грѣ́шникꙋ со благочести́вымъ.
What agreement is there between the hyena and a dog? and what peace between the rich and the poor?
τίς εἰρήνη ὑαίνῃ πρὸς κύνα; καὶ τίς εἰρήνη πλουσίῳ πρὸς πένητα;
Кі́й ми́ръ гѷе́нѣ со псо́мъ; и҆ кі́й ми́ръ бога́томꙋ со ᲂу҆бо́гимъ;
As the wild ass is the lion’s prey in the wilderness: so the rich eat up the poor.
κυνήγια λεόντων ὄναγροι ἐν ἐρήμῳ, οὕτως νομαὶ πλουσίων πτωχοί.
Ло́въ львѡ́въ ѻ҆на́гри въ пꙋсты́ни, та́кожде па̑жити бога̑тымъ ᲂу҆бо́зїи.
Is there anyone who has been found to live next door to a rich person who has not been robbed or even reduced to a state of permanent poverty? This is because as the powerful continue to encroach, the weak lose their possessions, or even themselves along with their possessions. The Word of God traces the profile of both with this most appropriate phrase, “The wild ass is the lion’s prey in the desert; so also the poor are devoured by the rich.” But it is also true that it is not only the poor who endure such tyranny but nearly the entire human race. What other dignity, after all, is there for those of high rank if not the power to confiscate the assets of the citizens? Concerning some, whose names I will not mention, what is a political position except a kind of plunder? For there is no worse pillaging of the poor than that which occurs among those in political power. Government positions are bought by the few and paid for by the ravaging of the rest of the citizenry. What can be more scandalous and evil than this? The poor pay the price for positions that are not for them. They do not know the meaning of buying, they only know the meaning of paying. The world is turned upside down for just a few individuals. The elevation of one person brings about the general ruin of everyone else.
The Governance of God 4:4.20-21
As the proud hate humility: so doth the rich abhor the poor.
βδέλυγμα ὑπερηφάνῳ ταπεινότης, οὕτως βδέλυγμα πλουσίῳ πτωχός.
Ме́рзость го́рдомꙋ смире́нїе, си́це ме́рзость бога́томꙋ ни́щїй.
A rich man beginning to fall is held up of his friends: but a poor man being down is thrust away by his friends.
πλούσιος σαλευόμενος στηρίζεται ὑπὸ φίλων, ταπεινὸς δὲ πεσὼν προσαπωθεῖται ὑπὸ φίλων.
Бога́тъ коле́блѧйсѧ подтвержда́етсѧ ѿ дрꙋгѡ́въ: ᲂу҆бо́гїй же пады́й ѿрѣ́ѧнъ бꙋ́детъ ѿ дрꙋгѡ́въ.
When a rich man is fallen, he hath many helpers: he speaketh things not to be spoken, and yet men justify him: the poor man slipped, and yet they rebuked him too; he spake wisely, and could have no place.
πλουσίου σφαλέντος πολλοὶ ἀντιλήπτορες, ἐλάλησεν ἀπόρρητα καὶ ἐδικαίωσαν αὐτόν. ταπεινὸς ἔσφαλε καὶ προσεπετίμησαν αὐτῷ, ἐφθέγξατο σύνεσιν καὶ οὐκ ἐδόθη αὐτῷ τόπος.
Бога́тꙋ поползнꙋ́вшꙋсѧ мно́зи застꙋ̑пницы, возглаго́ла нелѣ̑паѧ, и҆ ѡ҆правда́ша є҆го̀:
When a rich man speaketh, every man holdeth his tongue, and, look, what he saith, they extol it to the clouds: but if the poor man speak, they say, What fellow is this? and if he stumble, they will help to overthrow him.
πλούσιος ἐλάλησε καὶ πάντες ἐσίγησαν, καὶ τὸν λόγον αὐτοῦ ἀνύψωσαν ἕως τῶν νεφελῶν. πτωχὸς ἐλάλησε καὶ εἶπαν· τίς οὗτος; κἂν προσκόψῃ, προσανατρέψουσιν αὐτόν.
Бога́тый возглаго́ла, и҆ всѝ ᲂу҆молча́ша и҆ сло́во є҆гѡ̀ вознесо́ша да́же до ѡ҆́блакъ:
Riches are good unto him that hath no sin, and poverty is evil in the mouth of the ungodly.
ἀγαθὸς ὁ πλοῦτος, ᾧ μή ἐστιν ἁμαρτία, καὶ πονηρὰ ἡ πτωχεία ἐν στόματι ἀσεβοῦς.
Добро̀ є҆́сть бога́тство, въ не́мже нѣ́сть грѣха̀, и҆ ѕла̀ є҆́сть нищета̀ во ᲂу҆стѣ́хъ нечести́вагѡ.
The heart of a man changeth his countenance, whether it be for good or evil: and a merry heart maketh a cheerful countenance.
Καρδία ἀνθρώπου ἀλλοιοῖ τὸ πρόσωπον αὐτοῦ, ἐάν τε εἰς ἀγαθὰ ἐάν τε εἰς κακά.
Се́рдце человѣ́ческо и҆змѣнѧ́етъ лицѐ є҆гѡ̀, и҆лѝ на добро̀ и҆лѝ на ѕло̀.
A cheerful countenance is a token of a heart that is in prosperity; and the finding out of parables is a wearisome labour of the mind.
ἴχνος καρδίας ἐν ἀγαθοῖς πρόσωπον ἱλαρόν, καὶ εὕρεσις παραβολῶν διαλογισμοὶ μετὰ κόπου.
Слѣ́дъ се́рдца во благи́хъ лицѐ ве́селое, и҆ и҆з̾ѡбрѣ́тенїе при́тчей размышле́нїе со трꙋдо́мъ.
He also says, “And your face is beautiful.” If it refers to that face of which Paul says, “We shall all then with unveiled face,” and again, “But then face to face,” then you will understand whether it is this or the face of the soul that is praised by the Word of God and is said to be beautiful. It is, without a doubt, the face that every day renews itself in the image of the one who created it, the one who in itself finds no spot or wrinkle but is holy and immaculate, which Christ has presented to himself as the church, that is, the souls who have come to perfection who altogether form the body of the church. Such a body will appear beautiful if the souls who compose it remain in every grace of perfection. In fact, just as an angry soul distorts the face of the body and disturbs it but when it is found in a state of tranquility and peace renders a countenance that is peaceful and mild, so also the face of the church in relation to the attitudes and the feelings of believers is defined as graceful or ugly, according to what we read written: “A cheerful countenance is the token of a heart that is in prosperity,” and again, “The face of the light hearted is filled with laughter, but it is morose if the heart is found in sadness.” Therefore the heart is happy when it has the Spirit of God in itself, whose firstfruit is love and whose second is joy. Thus I believe that some sages of this world have formed the opinion that only the sage is beautiful, while all the fools are only ugly.
Commentary on the Song of Songs 2:13-14
He that toucheth pitch shall be defiled therewith; and he that hath fellowship with a proud man shall be like unto him.
Ο ΑΠΤΟΜΕΝΟΣ πίσσης μολυνθήσεται, καὶ ὁ κοινωνῶν ὑπερηφάνῳ ὁμοιωθήσεται αὐτῷ.
Каса́ѧйсѧ смолѣ̀ ѡ҆черни́тсѧ, и҆ приѡбща́ѧйсѧ го́рдомꙋ то́ченъ є҆мꙋ̀ бꙋ́детъ.