Sirach 14
Commentary from 3 fathers
Blessed is he whose conscience hath not condemned him, and who is not fallen from his hope in the Lord.
μακάριος οὗ οὐ κατέγνω ἡ ψυχὴ αὐτοῦ, καὶ ὃς οὐκ ἔπεσεν ἀπὸ τῆς ἐλπίδος αὐτοῦ.
Блаже́нъ, є҆мꙋ́же не зазрѣ̀ дꙋша̀ є҆гѡ̀, и҆ и҆́же не спадѐ ѿ наде́жды своеѧ̀.
Riches are not comely for a niggard: and what should an envious man do with money?
᾿Ανδρὶ μικρολόγῳ οὐ καλὸς ὁ πλοῦτος, καὶ ἀνθρώπῳ βασκάνῳ ἱνατί χρήματα;
Мꙋ́жеви скꙋпо́мꙋ не лѣ́по є҆́сть бога́тство, и҆ человѣ́кꙋ зави́дливꙋ на что̀ и҆мѣ́нїе;
He that gathereth by defrauding his own soul gathereth for others, that shall spend his goods riotously.
ὁ συνάγων ἀπὸ τῆς ψυχῆς αὐτοῦ συνάγει ἄλλοις, καὶ ἐν τοῖς ἀγαθοῖς αὐτοῦ τρυφήσουσιν ἕτεροι.
Собира́ѧй ѿ дꙋшѝ своеѧ̀ и҆нѣ̑мъ собира́етъ, и҆ во благи́хъ є҆гѡ̀ и҆ні́и насладѧ́тсѧ.
He that is evil to himself, to whom will he be good? he shall not take pleasure in his goods.
ὁ πονηρὸς ἑαυτῷ τίνι ἀγαθὸς ἔσται; καὶ οὐ μὴ εὐφρανθήσεται ἐν τοῖς χρήμασιν αὐτοῦ.
И҆́же себѣ̀ ѕо́лъ, комꙋ̀ до́бръ бꙋ́детъ; и҆ не возвесели́тсѧ во и҆мѣ́нїи свое́мъ.
There is none worse than he that envieth himself; and this is a recompence of his wickedness.
τοῦ βασκαίνοντος ἑαυτὸν οὐκ ἔστι πονηρότερος, καὶ τοῦτο ἀνταπόδομα τῆς κακίας αὐτοῦ·
Зави́дѧщагѡ себѣ̀ самомꙋ̀ нѣ́сть ѕлѣ́йша: и҆ сїѐ воздаѧ́нїе ѕло́бы є҆гѡ̀.
And if he doeth good, he doeth it unwillingly; and at the last he will declare his wickedness.
κἂν εὖ ποιῇ, ἐν λήθῃ ποιεῖ, καὶ ἐπ᾿ ἐσχάτων ἐκφαίνει τὴν κακίαν αὐτοῦ.
А҆́ще и҆ добро̀ твори́тъ, въ забы́тїи твори́тъ и҆ на послѣ́докъ и҆з̾ѧви́тъ ѕло́бꙋ свою̀.
The envious man hath a wicked eye; he turneth away his face, and despiseth men.
πονηρὸς ὁ βασκαίνων ὀφθαλμῷ, ἀποστρέφων πρόσωπον καὶ ὑπερορῶν ψυχάς.
Лꙋка́въ (є҆́сть) зави́дѧй ѻ҆́комъ, ѿвраща́ѧй лицѐ и҆ презира́ѧй дꙋ́шы.
A covetous man’s eye is not satisfied with his portion; and the iniquity of the wicked drieth up his soul.
πλεονέκτου ὀφθαλμὸς οὐκ ἐμπίπλαται μερίδι, καὶ ἀδικία πονηρὰ ἀναξηραίνει ψυχήν.
Ѻ҆́ко лихои́мца не насыща́етсѧ ча́сти, и҆ ѡ҆би́да лꙋка́вагѡ и҆зсꙋша́етъ дꙋ́шꙋ.
Wherefore also one saith, "There is not a more wicked thing than a covetous man." For such a one both setteth himself to sale, and goeth about, a common enemy of the world, grieving that the earth doth not bear gold instead of the corn, and the fountains instead of streams, and the mountains instead of stone; vexed at the fruitfulness of the seasons, troubled at common benefits; shunning every means whence one cannot obtain money; undergoing all things whence one can scrape together so much as two farthings; hating all men, the poor and the rich; the poor, lest they should come and beg of him; the rich, because he hath not their possessions. All men he accounts to be possessed of what is his, and as though he had been injured by all, so is he displeased with all. He knows not plenty, he has no experience of satiety, he is more wretched than any, even as, on the other hand, he that is freed from these things, and practises self-restraint, is the most enviable. For the virtuous man, though he be a servant, though a prisoner, is the most happy of all men.
Homily on Matthew 80A wicked eye envieth his bread, and he is a niggard at his table.
ὀφθαλμὸς πονηρὸς φθονερὸς ἐπ᾿ ἄρτῳ καὶ ἐλλιπὴς ἐπὶ τῆς τραπέζης αὐτοῦ.
Ѻ҆́ко лꙋка́во зави́дливо и҆ ѡ҆ хлѣ́бѣ, и҆ на трапе́зѣ свое́й скꙋ́дно.
My son, according to thy ability do good to thyself, and give the Lord his due offering.
Τέκνον, καθὼς ἐὰν ἔχῃς, εὖ ποίει σεαυτὸν καὶ προσφορὰς Κυρίῳ ἀξίως πρόσαγε.
Ча́до, ꙗ҆́коже и҆́маши, добро̀ творѝ себѣ̀, и҆ приношє́нїѧ гдⷭ҇еви досто́йнѡ приносѝ:
Remember that death will not be long in coming, and that the covenant of the grave is not shewed unto thee.
μνήσθητι ὅτι θάνατος οὐ χρονιεῖ καὶ διαθήκη ᾅδου οὐχ ὑπεδείχθη σοι·
помѧнѝ, ꙗ҆́кѡ сме́рть не заме́длитъ, и҆ завѣ́тъ а҆́довъ не пока́занъ тѝ бы́сть.
Do good unto thy friend before thou die, and according to thy ability stretch out thy hand and give to him.
πρίν σε τελευτῆσαι, εὖ ποίει φίλῳ καὶ κατὰ τὴν ἰσχύν σου ἔκτεινον καὶ δῷς αὐτῷ.
Пре́жде не́же ᲂу҆́мреши ты̀, добро̀ творѝ дрꙋ́гꙋ и҆ по си́лѣ твое́й прострѝ и҆ да́ждь є҆мꙋ̀.
Defraud not thyself of the good day, and let not the part of a good desire overpass thee.
μὴ ἀφυστερήσῃς ἀπὸ ἀγαθῆς ἡμέρας, καὶ μερὶς ἐπιθυμίας ἀγαθῆς μή σε παρελθάτω.
Не лиши́сѧ ѿ днѐ добра̀, и҆ ча́сть жела́нїѧ бла́га да не пре́йдетъ тебѐ.
Shalt thou not leave thy travails unto another? and thy labours to be divided by lot?
οὐχὶ ἑτέρῳ καταλείψεις τοὺς πόνους σου καὶ τοὺς κόπους σου εἰς διαίρεσιν κλήρου;
Не и҆нѣ̑мъ ли ѡ҆ста́виши притѧжа̑нїѧ твоѧ̑ и҆ трꙋды̀ твоѧ̑, въ раздѣле́нїе жре́бїѧ;
Give, and take, and sanctify thy soul; for there is no seeking of dainties in the grave.
δὸς καὶ λάβε καὶ ἀπάτησον τὴν ψυχήν σου, ὅτι οὐκ ἔστιν ἐν ᾅδου ζητῆσαι τρυφήν.
Да́ждь и҆ возмѝ, и҆ ѡ҆свѧтѝ дꙋ́шꙋ твою̀:
All flesh waxeth old as a garment: for the covenant from the beginning is, Thou shalt die the death.
πᾶσα σὰρξ ὡς ἱμάτιον παλαιοῦται, ἡ γὰρ διαθήκη ἀπ᾿ αἰῶνος· θανάτῳ ἀποθανῇ.
ꙗ҆́кѡ нѣ́сть во а҆́дѣ взыска́ти сла́дости.
As of the green leaves on a thick tree, some fall, and some grow; so is the generation of flesh and blood, one cometh to an end, and another is born.
ὡς φύλλον θάλλον ἐπὶ δένδρου δασέος, τὰ μὲν καταβάλλει, ἄλλα δὲ φύει, οὕτως γενεὰ σαρκὸς καὶ αἵματος, ἡ μὲν τελευτᾷ, ἑτέρα δὲ γεννᾶται.
Всѧ́ка пло́ть ꙗ҆́кѡ ри́за ѡ҆бетша́етъ, завѣ́тъ бо ѿ вѣ́ка: сме́ртїю ᲂу҆́мреши.
Every work rotteth and consumeth away, and the worker thereof shall go withal.
πᾶν ἔργον σηπόμενον ἐκλείπει, καὶ ὁ ἐργαζόμενος αὐτὸ μετ᾿ αὐτοῦ ἀπελεύσεται.
Ꙗ҆́кѡ ли́стъ расплоща́ѧсѧ на дре́вѣ ча́стѣ, ѻ҆́въ ᲂу҆́бѡ спа́даетъ, дрꙋгі́й же прозѧба́етъ: та́кожде и҆ ро́дъ пло́ти и҆ кро́ви, ѻ҆́въ ᲂу҆́бѡ ᲂу҆мира́етъ, ѻ҆́въ же роди́тсѧ.
Blessed is the man that doth meditate good things in wisdom, and that reasoneth of holy things by his understanding.
Μακάριος ἀνήρ, ὃς ἐν σοφίᾳ τελευτήσει καὶ ὃς ἐν συνέσει αὐτοῦ διαλεχθήσεται,
Всѧ́кое дѣ́ло гнїю́щее и҆счеза́етъ, и҆ дѣ́лаѧй є҆̀ съ ни́мъ ѿи́детъ.
He that considereth her ways in his heart shall also have understanding in her secrets.
ὁ διανοούμενος τὰς ὁδοὺς αὐτῆς ἐν καρδίᾳ αὐτοῦ, καὶ ἐν τοῖς ἀποκρύφοις αὐτῆς νοηθήσεται.
Блаже́нъ мꙋ́жъ, и҆́же во премꙋ́дрости ᲂу҆́мретъ и҆ и҆́же въ ра́зꙋмѣ свое́мъ поꙋча́етсѧ ст҃ы́ни:
Go after her as one that traceth, and lie in wait in her ways.
ἔξελθε ὀπίσω αὐτῆς ὡς ἰχνευτής, καὶ ἐν ταῖς εἰσόδοις αὐτῆς ἐνέδρευε.
размышлѧ́ѧй пꙋти̑ є҆ѧ̀ въ се́рдцы свое́мъ, и҆ въ сокрове́нныхъ є҆ѧ̀ ᲂу҆разꙋми́тсѧ.
The last narrative in the book of Numbers is recounted, in which the Lord commands Moses to give precepts to the children of Israel so that, when they have entered the holy land to receive its inheritance, they may know what boundaries of their borders they ought to observe in it. And after these things, with the Lord himself now describing it, it is said: toward the Africus, that is, toward the west, let the boundary of that place be observed, and of that one toward the east; and thus through the four quarters of heaven the Lord himself designates certain names which the people of God ought to keep in this earthly Judaea. Now the simpler among the hearers will say concerning these things that they can seem necessary and useful even according to the letter, for this reason: that no one may transgress the boundaries established by the Lord's precept, and that one tribe may not dare to violate the borders of another. And what shall we do, since in these lands there remains for the Jews no possibility not only of invading another's borders, but even of possessing anything in any way at all? For they are fugitives from it and, banished, live in exile; and the borders which those now in possession keep are not those which the divine law appointed, but those which the laws of the conquerors have assigned. What, I say, shall we do, who read these things in the Church? If we read them according to the understanding of the Jews, they will surely seem to us superfluous and empty. But I, who read what is written concerning wisdom, "Go out after her like a tracker," wish to go out after her; and since I do not find her in bodily things, I desire to follow her tracks and to investigate where she goes, and to see to what resting-places she draws my understanding. For I think that, if I am able diligently to follow her and to investigate her ways, she will give me some occasions from the Scriptures as to how we too ought to explain even these passages, if we believe those things which Paul speaks in a mystery: that those who serve through the law serve a shadow and an image of heavenly things. And if, no less according to his own opinion, the law—of which this reading that we have in hand is a part—has a shadow of the good things to come, it seems consequent and necessary that all things which are described in the law as though about earthly matters are shadows of heavenly goods, and that the whole inheritance of that land, which in Judaea is called the holy land and the good land, is an image of heavenly goods, of which these things that are recounted as good on earth hold, as we have said, the shadow and image.
HOMILIES ON NUMBERS 28.1He that prieth in at her windows shall also hearken at her doors.
ὁ παρακύπτων διὰ τῶν θυρίδων αὐτῆς καὶ ἐπὶ τῶν θυρωμάτων αὐτῆς ἀκροάσεται.
И҆зы́ди в̾слѣ́дъ є҆ѧ̀ ꙗ҆́кѡ и҆зслѣ́дникъ и҆ на пꙋте́хъ є҆ѧ̀ присѣдѝ.
He that doth lodge near her house shall also fasten a pin in her walls.
ὁ καταλύων σύνεγγυς τοῦ οἴκου αὐτῆς καὶ πήξει πάσσαλον ἐν τοῖς τοίχοις αὐτῆς,
Приница́ѧй сквозѣ̀ ѻ҆кѡ́нца є҆ѧ̀ и҆ при две́рехъ є҆ѧ̀ послꙋ́шаетъ.
He shall pitch his tent nigh unto her, and shall lodge in a lodging where good things are.
στήσει τὴν σκηνὴν αὐτοῦ κατὰ χεῖρας αὐτῆς καὶ καταλύσει ἐν καταλύματι ἀγαθῶν·
Ѡ҆бита́ѧй бли́з̾ до́мꙋ є҆ѧ̀ и҆ вбїе́тъ ко́лъ въ стѣ́ны є҆ѧ̀, поста́витъ ски́нїю свою̀ вскра́й є҆ѧ̀ и҆ ѡ҆бита́ти бꙋ́детъ во ѡ҆би́тели благи́хъ,
He shall set his children under her shelter, and shall lodge under her branches.
θήσει τὰ τέκνα αὐτοῦ ἐν τῇ σκέπῃ αὐτῆς καὶ ὑπὸ τοὺς κλάδους αὐτῆς αὐλισθήσεται·
положи́тъ ча̑да своѧ̑ въ покро́вѣ є҆ѧ̀ и҆ под̾ вѣ́твьми є҆ѧ̀ водвори́тсѧ,
By her he shall be covered from heat, and in her glory shall he dwell.
σκεπασθήσεται ὑπ᾿ αὐτῆς ἀπὸ καύματος καὶ ἐν τῇ δόξῃ αὐτῆς καταλύσει.
покры́етсѧ є҆́ю ѿ зно́ѧ и҆ во сла́вѣ є҆ѧ̀ ѡ҆бита́ти бꙋ́детъ.
Blessed is the man that hath not slipped with his mouth, and is not pricked with the multitude of sins.
ΜΑΚΑΡΙΟΣ ἀνήρ, ὣς οὐκ ὠλίσθησεν ἐν στόματι αὐτοῦ καὶ οὐ κατενύγη ἐν λύπῃ ἁμαρτίας.
Блаже́нъ мꙋ́жъ, и҆́же не поползнꙋ́сѧ ᲂу҆стна́ма свои́ма и҆ не ᲂу҆ѧзви́сѧ печа́лїю грѣха̀.
Declare blessed one who is prudent in his words and tries not to say what he might regret. In fact, "one who guards his mouth and tongue keeps himself from trouble." This also agrees with the words of James, "If one does not err in speech, he is a perfect person." But you might ask us, how can he say that one who does not offend in speech is perfect, since the apostle had just said, "We all fall short in many respects"? And Solomon says, "There is no one on earth so just that he does only good and never sins." And the psalmist, "I said with dismay, 'Everyone is false.' " And John the Evangelist, "If we say that we are without sin, we deceive ourselves, and the truth is not in us." To which it can be replied that there are different kinds of falling short, since the elect fall short in a different way than reprobates, according to Solomon's testimony: "Because if the just person falls seven times, he gets up, but the impious succumb to disaster." Indeed, if the just individual falls short through the weakness of the flesh or through ignorance, he does not cease to be just, since, as this type of failure is daily and inevitable, so also is the remedy of prayer and good works always at hand. This immediately raises up the just individual who sins, so that he does not end up staining or ruining the wedding garment of charity and faith with the dirt of vice.
ON ECCLESIASTICUS 3:9