Sirach (Ecclesiasticus) 31
Commentary from 4 fathers
Watching for riches consumeth the flesh, and the care thereof driveth away sleep.
ΑΓΡΥΠΝΙΑ πλούτου ἐκτήκει σάρκας, καὶ ἡ μέριμνα αὐτοῦ ἀφιστᾷ ὕπνον.
Бдѣ́нїе бога́тства растлева́етъ плѡ́ти, и҆ попече́нїе є҆гѡ̀ ѿго́нитъ со́нъ:
Watching care will not let a man slumber, as a sore disease breaketh sleep,
μέριμνα ἀγρυπνίας ἀπαιτήσει νυσταγμόν, καὶ ἀρρώστημα βαρὺ ἐκνήψει ὕπνος.
печа́ль бдѣ́нїѧ ѿторга́етъ дрема́нїе, и҆ недꙋ́гъ лю́тъ ѿима́етъ со́нъ.
The rich hath great labour in gathering riches together; and when he resteth, he is filled with his delicates.
ἐκοπίασε πλούσιος ἐν συναγωγῇ χρημάτων καὶ ἐν τῇ ἀναπαύσει ἐμπίπλαται τῶν τρυφημάτων αὐτοῦ.
Трꙋди́тсѧ бога́тый въ собира́нїи бога́тства и҆ въ поко́и насыща́етсѧ сла́достей свои́хъ:
The poor laboureth in his poor estate; and when he leaveth off, he is still needy.
ἐκοπίασε πτωχὸς ἐν ἐλαττώσει βίου καὶ ἐν τῇ ἀναπαύσει ἐπιδεὴς γίνεται.
трꙋди́тсѧ ᲂу҆бо́гїй во ᲂу҆мале́нїи житїѧ̀, и҆ въ поко́и скꙋ́дный быва́етъ.
He that loveth gold shall not be justified, and he that followeth corruption shall have enough thereof.
ὁ ἀγαπῶν χρυσίον οὐ δικαιωθήσεται, καὶ ὁ διώκων διαφθορὰν αὐτὸς πλησθήσεται.
Любѧ́й зла́то не ѡ҆правди́тсѧ, и҆ гонѧ́й растлѣ́нїе си́мъ насы́титсѧ.
Gold hath been the ruin of many, and their destruction was present.
πολλοὶ ἐδόθησαν εἰς πτῶμα χάριν χρυσίου, καὶ ἐγενήθη ἀπώλεια αὐτῶν κατὰ πρόσωπον αὐτῶν.
Мно́зи падо́ша зла́та ра́ди, и҆ бы́сть па́гꙋба и҆́хъ прѧ́мѡ лицꙋ̀ и҆́хъ.
It is a stumblingblock unto them that sacrifice unto it, and every fool shall be taken therewith.
ξύλον προσκόμματός ἐστι τοῖς ἐνθουσιάζουσιν αὐτῷ, καὶ πᾶς ἄφρων ἁλώσεται ἐν αὐτῷ.
Дре́во претыка́нїѧ є҆́сть всѣ̑мъ жрꙋ́щымъ є҆мꙋ̀, и҆ всѧ́къ безꙋ́мливъ ꙗ҆́тъ бꙋ́детъ и҆́мъ.
Who is he? and we will call him blessed: for wonderful things hath he done among his people.
τίς ἐστι; καὶ μακαριοῦμεν αὐτόν, ἐποίησε γὰρ θαυμάσια ἐν λαῷ αὐτοῦ.
Кто̀ є҆́сть се́й; и҆ ᲂу҆блажи́мъ є҆го̀, сотвори́ бо ди̑внаѧ въ лю́дехъ свои́хъ.
Who hath been tried thereby, and found perfect? then let him glory. Who might offend, and hath not offended? or done evil, and hath not done it?
τίς ἐδοκιμάσθη ἐν αὐτῷ καὶ ἐτελειώθη; καὶ ἔσται αὐτῷ εἰς καύχησιν. τίς ἐδύνατο παραβῆναι καὶ οὐ παρέβη, καὶ ποιῆσαι κακὰ καὶ οὐκ ἐποίησε;
Кто̀ и҆скꙋше́нъ и҆́мъ и҆ соверше́нъ бы́сть; и҆ бꙋ́детъ на похвале́нїе.
If we go back to the beginnings of the world, we find that the Spirit of God guided all of the saints before the flood, and for this reason they are also called children of God, since, as the apostle says, “All those who are guided by the Spirit of God are children of God.” And because, neglecting to obey the ancestors, they became involved in illicit and reprobate marriages, and because of this wicked communion were judged worthy of extermination, the Lord said, “My Spirit will not remain forever with these people, for they are flesh.” From this it is clear that this people, whose history is narrated year by year in an orderly manner, was first spiritual, that is, having a will that was guided by the Holy Spirit, in such a way however that this government and guidance did not take away their freedom to turn toward sin. If the people had not exercised this freedom, they would not have abandoned God. Nor would they have been abandoned by God, and they would rather have been that of which it is written, “Happy the one who could have sinned but did not.” Therefore, as long as they remained with God, they remained in the will that God inspired in them and by which he would have governed them. “The will,” as it is written, “is predisposed by the Lord.”
The Call of All Nations 2:10
His goods shall be established, and the congregation shall declare his alms.
στερεωθήσεται τὰ ἀγαθὰ αὐτοῦ, καὶ τὰς ἐλεημοσύνας αὐτοῦ ἐκδιηγήσεται ἐκκλησία.
Оу҆твердѧ́тсѧ блага̑ѧ є҆гѡ̀, и҆ ми́лѡстыни є҆гѡ̀ и҆сповѣ́сть собра́нїе.
If thou sit at a bountiful table, be not greedy upon it, and say not, There is much meat on it.
᾿Επὶ τραπέζης μεγάλης ἐκάθισας, μὴ ἀνοίξῃς ἐπ᾿ αὐτῆς φάρυγγά σου καὶ μὴ εἴπῃς· πολλά γε τὰ ἐπ᾿ αὐτῆς.
Сѣ́лъ ли є҆сѝ при трапе́зѣ вели́цѣй, не разве́рзи на не́й горта́ни твоегѡ̀
Remember that a wicked eye is an evil thing: and what is created more wicked than an eye? therefore it weepeth upon every occasion.
μνήσθητι ὅτι κακὸν ὀφθαλμὸς πονηρός· πονηρότερον ὀφθαλμοῦ τί ἔκτισται; διὰ τοῦτο ἀπὸ παντὸς προσώπου δακρύει.
и҆ не рцы̀: мно́гѡ на не́й є҆́сть. Помѧнѝ, ꙗ҆́кѡ ѕло̀ є҆́сть ѻ҆́ко лꙋка́во.
Stretch not thine hand whithersoever it looketh, and thrust it not with him into the dish.
οὗ ἐὰν ἐπιβλέψῃ, μὴ ἐκτείνῃς χεῖρα καὶ μὴ συνθλίβου αὐτῷ ἐν τρυβλίῳ.
И҆дѣ́же а҆́ще ᲂу҆́зриши, не простира́й рꙋкѝ и҆ не гнети́сѧ съ ни́мъ въ соли́ло.
Judge of thy neighbour by thyself: and be discreet in every point.
νόει τὰ τοῦ πλησίον ἐκ σεαυτοῦ καὶ ἐπὶ παντὶ πράγματι διανοοῦ.
Разсꙋжда́й, ꙗ҆̀же сꙋ́ть и҆́скреннѧгѡ, ѿ тебє̀ сама́гѡ, и҆ ѡ҆ всѧ́цѣй ве́щи размышлѧ́й.
Eat as it becometh a man, those things which are set before thee; and devour not, lest thou be hated.
φάγε ὡς ἄνθρωπος τὰ παρακείμενά σοι καὶ μὴ διαμασῶ, μὴ μισηθῇς.
Ꙗ҆́ждь ꙗ҆́кѡ человѣ́къ предлежа́щее тѝ и҆ не пресыща́йсѧ, да не возненави́дѣнъ бꙋ́деши.
Leave off first for manners’ sake; and be not unsatiable, lest thou offend.
παῦσαι πρῶτος χάριν παιδείας καὶ μὴ ἀπληστεύου, μήποτε προσκόψῃς·
Преста́ни пе́рвый ра́ди наказа́нїѧ и҆ не пресыща́йсѧ, да не преткне́шисѧ:
When thou sittest among many, reach not thine hand out first of all.
καὶ εἰ ἀνὰ μέσον πλειόνων ἐκάθισας, πρότερος αὐτῶν μὴ ἐκτείνῃς τὴν χεῖρά σου. -
и҆ а҆́ще сѧ́деши посредѣ̀ мно́гихъ, пе́рвѣе и҆́хъ не прострѝ рꙋкѝ твоеѧ̀.
A very little is sufficient for a man well nurtured, and he fetcheth not his wind short upon his bed.
῾Ως ἱκανὸν ἀνθρώπῳ πεπαιδευμένῳ τὸ ὀλίγον, καὶ ἐπὶ τῆς κοίτης αὐτοῦ οὐκ ἀσθμαίνει.
Ко́ль дово́льно человѣ́кꙋ нака́занномꙋ ма́лое, и҆ на ѻ҆дрѣ̀ свое́мъ не постра́ждетъ ѕла̀.
Sound sleep cometh of moderate eating: he riseth early, and his wits are with him: but the pain of watching, and choler, and pangs of the belly, are with an unsatiable man.
ὕπνος ὑγιείας ἐπὶ ἐντέρῳ μετρίῳ, ἀνέστη πρωΐ, καὶ ἡ ψυχὴ αὐτοῦ μετ᾿ αὐτοῦ. πόνος ἀγρυπνίας καὶ χολέρας καὶ στρόφος μετὰ ἀνδρὸς ἀπλήστου.
Со́нъ здра́вый ѿ чре́ва ᲂу҆мѣ́ренна: воста̀ заꙋ́тра, и҆ дꙋша̀ є҆гѡ̀ съ ни́мъ:
Let us first examine the vice considered the most attractive, that of a fine table. Tell me, then, of its time and for what part of the day it detains us: such a small part, in fact, that it is difficult even to calculate. From the moment one begins to feel full, pleasure ceases. And not only that, it ceases even earlier, passing more swiftly than a running stream, even while the food is still between the teeth, and cannot last beyond the swallowing of the food itself. As soon as food passes the teeth, it loses all of its attractiveness. I will not go on about the evils that follow or how great is the storm that derives from the pleasures of the table. In fact, the one who abstains not only feels more at ease but also feels lighter and rests more easily than the one who lies down on his bed oppressed by a full stomach. “Healthy sleep with moderate eating,” the Scripture says. Is there perhaps need to recall the illnesses, the disgust, the calamities, the wasted expense? From such meals, how many arguments, what envy, what calumnies result?
Against the Opponents of the Monastic Life 2:10
And if thou hast been forced to eat, arise, go forth, vomit, and thou shalt have rest.
καὶ εἰ ἐβιάσθης ἐν ἐδέσμασιν, ἀνάστα μεσοπωρῶν καὶ ἀναπαύσῃ.
трꙋ́дъ бдѣ́нїѧ и҆ холе́ра и҆ чревоболѣ́нїе съ мꙋ́жемъ ненасы́тнымъ.
My son, hear me, and despise me not, and at the last thou shalt find as I told thee: in all thy works be quick, so shall there no sickness come unto thee.
ἄκουσόν μου, τέκνον, καὶ μὴ ἐξουδενώσῃς με, καὶ ἐπ᾿ ἐσχάτων εὑρήσεις τοὺς λόγους μου· ἐν πᾶσι τοῖς ἔργοις σου γίνου ἐντρεχής, καὶ πᾶν ἀρρώστημα οὐ μή σοι ἀπαντήσῃ.
Послꙋ́шай менѐ, ча́до, и҆ не ᲂу҆ничижѝ менѐ, и҆ на послѣ́докъ ѡ҆брѧ́щеши словеса̀ моѧ̑.
Whoso is liberal of his meat, men shall speak well of him; and the report of his good housekeeping will be believed.
λαμπρὸν ἐπ᾿ ἄρτοις εὐλογήσει χείλη, καὶ μαρτυρία τῆς καλλονῆς αὐτοῦ πιστή.
Ще́драго хлѣ́бами благословѧ́тъ ᲂу҆стнѣ̀, и҆ послꙋ́шество добро́ты є҆гѡ̀ вѣ́рно.
But against him that is a niggard of his meat the whole city shall murmur; and the testimonies of his niggardness shall not be doubted of.
πονηρῷ ἐπ᾿ ἄρτῳ διαγογγύσει πόλις, καὶ ἡ μαρτυρία τῆς πονηρίας αὐτοῦ ἀκριβής.
На скꙋпа́го въ хлѣ́бѣхъ поро́пщетъ гра́дъ, и҆ послꙋ́шество ѕло́бы є҆гѡ̀ и҆звѣ́стно.
Shew not thy valiantness in wine; for wine hath destroyed many.
᾿Εν οἴνῳ μὴ ἀνδρίζου, πολλοὺς γὰρ ἀπώλεσεν ὁ οἶνος.
Въ вїнѣ̀ не мꙋжа́йсѧ, мно́гихъ бо погꙋбѝ вїно̀.
The furnace proveth the edge by dipping: so doth wine the hearts of the proud by drunkenness.
κάμινος δοκιμάζει στόμωμα ἐν βαφῇ, οὕτως οἶνος καρδίας ἐν μάχῃ ὑπερηφάνων.
Пе́щь и҆скꙋша́етъ желѣ́зо въ кале́нїи, та́кѡ вїно̀ сердца̀ го́рдыхъ во пїѧ́нствѣ.
Wine is as good as life to a man, if it be drunk moderately: what life is then to a man that is without wine? for it was made to make men glad.
ἔπισον ζωῆς οἶνος ἀνθρώπῳ, ἐὰν πίνῃς αὐτὸν μέτρῳ αὐτοῦ. τίς ζωὴ ἐλασσουμένῳ οἴνῳ; καὶ αὐτὸς ἔκτισται εἰς εὐφροσύνην ἀνθρώποις.
Поле́зно вїно̀ животꙋ̀ человѣ́чꙋ, а҆́ще пїе́ши є҆̀ въ мѣ́рꙋ є҆гѡ̀.
27–28But God, who knew that wine consumed in moderation would bring health and increase wisdom, and that excessive consumption would lead to vices, created the substance and left its abundance to human discretion. This way, the moderation of nature would serve as a lesson in sobriety, and the harmful consequences of excess would be attributed to human choice. In fact, even Noah himself became intoxicated and fell asleep as a result of wine. And so, through wine, the deformity that arose from the flood became evident to glory: but the Lord also reserved his grace in it, so that he might convert its fruit for our salvation, and through it forgiveness of sins might come to us.
The Six Days of Creation
Wine measurably drunk and in season bringeth gladness of the heart, and cheerfulness of the mind:
ἀγαλλίαμα καρδίας καὶ εὐφροσύνη ψυχῆς οἶνος πινόμενος ἐν καιρῷ αὐτάρκης.
Ра́дованїе се́рдца и҆ весе́лїе дꙋшѝ вїно̀ пїе́мо во вре́мѧ прили́чно:
But wine drunken with excess maketh bitterness of the mind, with brawling and quarrelling.
πικρία ψυχῆς οἶνος πινόμενος πολὺς ἐν ἐρεθισμῷ καὶ ἀντιπτώματι.
го́ресть дꙋшѝ вїно̀ пїе́мо мно́го въ ра́спри и҆ клеветѣ̀:
Drunkenness increaseth the rage of a fool till he offend: it diminisheth strength, and maketh wounds.
πληθύνει μέθη θυμὸν ἄφρονος εἰς πρόσκομμα, ἐλαττῶν ἰσχὺν καὶ προσποιῶν τραύματα.
ᲂу҆множа́етъ пїѧ́нство ꙗ҆́рость безꙋ́мнагѡ на претыка́нїе, ᲂу҆малѧ́ѧ крѣ́пость и҆ сотворѧ́ѧ стрꙋ̑пїѧ.
Rebuke not thy neighbour at the wine, and despise him not in his mirth: give him no despiteful words, and press not upon him with urging him to drink.
ἐν συμποσίῳ οἴνου μὴ ἐλέγξῃς τὸν πλησίον καὶ μὴ ἐξουδενώσῃς αὐτὸν ἐν εὐφροσύνῃ αὐτοῦ· λόγον ὀνειδισμοῦ μὴ εἴπῃς αὐτῷ, καὶ μὴ αὐτὸν θλίψῃς ἐν ἀπαιτήσει.
Въ пи́рѣ вїна̀ не ѡ҆блича́й и҆́скреннѧго и҆ не ᲂу҆ничижѝ є҆го̀ въ весе́лїи є҆гѡ̀:
Blessed is the rich that is found without blemish, and hath not gone after gold.
μακάριος πλούσιος, ὃς εὑρέθη ἄμωμος καὶ ὃς ὀπίσω χρυσίου οὐκ ἐπορεύθη·
Блаже́нъ бога́тый, и҆́же ѡ҆брѣ́тесѧ без̾ поро́ка и҆ и҆́же в̾слѣ́дъ зла́та не и҆́де.