Qoelet 7

NOVA VULGATA	CATHOLIC PUBLIC DOMAIN
1 Melius est nomen bonum quam unguenta pretiosa, et dies mortis die nativitatis.	1 Why is it necessary for a man to seek things that are greater than himself, when he does not know what is advantageous for himself in his life, during the number of the days of his sojourn, and while time passes by like a shadow? Or who will be able to tell him what will be in the future after him under the sun?
2 Melius est ire ad domum luctus quam ad domum convivii; in illa enim finis cunctorum hominum, et vivens hoc conferet in corde.	2 A good name is better than precious ointments, and a day of death is better than a day of birth.
3 Melior est tristitia risu, quia per tristitiam vultus corrigitur animus.	3 It is better to go to a house of mourning, than to a house of feasting. For in the former, we are admonished about the end of all things, so that the living consider what may be in the future.
4 Cor sapientium in domo luctus, et cor stultorum in domo laetitiae.	4 Anger is better than laughter. For through the sadness of the countenance, the soul of one who offends may be corrected.
5 Melius est a sapiente corripi quam laetari stultorum canticis,	5 The heart of the wise is a place of mourning, and the heart of the foolish is a place of rejoicing.
6 quia sicut sonitus spinarum ardentium sub olla, sic risus stulti. Sed et hoc vanitas.	6 It is better to be corrected by a wise man, than to be deceived by the false praise of the foolish.
7 Quia calumnia stultum facit sapientem, et munus cor insanire facit.	7 For, like the crackling of thorns burning under a pot, so is the laughter of the foolish. But this, too, is emptiness.
8 “ Melior est finis negotii quam principium, melior est patiens arrogante ”.	8 A false accusation troubles the wise man and saps the strength of his heart.
9 Ne sis velox in animo ad irascendum, quia ira in sinu stulti requiescit.	9 The end of a speech is better than the beginning. Patience is better than arrogance.
10 Nedicas: “Quid, putas, causae est quod priora tempora meliora fuere quam nuncsunt? ”. Non enim ex sapientia interrogas de hoc.	10 Do not be quickly moved to anger. For anger resides in the sinews of the foolish.
11 Bona est sapientia cumdivitiis et prodest videntibus solem.	11 You should not say: “What do you think is the reason that the former times were better than they are now?” For this type of question is foolish.
12 Sicut enim protegit sapientia, sicprotegit pecunia; hoc autem plus habet eruditio, quod sapientia vitam tribuitpossessori suo.	12 Wisdom with riches is more useful and more advantageous, for those who see the sun.
13 Considera opera Dei: quod nemo possit corrigere, quod illecurvum fecerit.	13 For as wisdom protects, so also does money protect. But learning and wisdom have this much more: that they grant life to one who possesses them.
14 In die bona fruere bonis et in die mala considera: sicuthanc, sic et illam fecit Deus, ita ut non inveniat homo quidquam de futuro.	14 Consider the works of God, that no one is able to correct whomever he has despised.
15 Cuncta vidi in diebus vanitatis meae: est iustus, qui perit in iustitia sua,et impius, qui multo vivit tempore in malitia sua.	15 In good times, enjoy good things, but beware of an evil time. For just as God has establish the one, so also the other, in order that man may not find any just complaint against him.
16 Noli esse nimis iustus neque sapiens supra modum! Cur te perdere vis?	16 I also saw this, in the days of my vanity: a just man perishing in his justice, and an impious man living a long time in his malice.
17 Ne agas nimis impie et noli esse stultus! Cur mori debeas in tempore non tuo?	17 Do not try to be overly just, and do not try to be more wise than is necessary, lest you become stupid.
18 Bonum est ut, quod habes, teneas, sed et ab illo ne subtrahas manum tuam,quia qui timet Deum, utrumque devitat.	18 Do not act with great impiety, and do not choose to be foolish, lest you die before your time.
19 Sapientia confortabit sapientem superdecem principes civitatis.	19 It is good for you to support a just man. Furthermore, you should not withdraw your hand from him, for whoever fears God, neglects nothing.
20 Nullus enim homo iustus in terra, qui faciat bonumet non peccet.	20 Wisdom has strengthened the wise more than ten princes of a city.
21 Sed et cunctis sermonibus, qui dicuntur, ne accommodes cortuum, ne forte audias servum tuum maledicentem tibi;	21 But there is no just man on earth, who does good and does not sin.
22 scit enim conscientiatua, quia et tu crebro maledixisti aliis.	22 So then, do not attach your heart to every word that is spoken, lest perhaps you may hear your servant speaking ill of you.
23 Cuncta tentavi in sapientia, dixi: “ Sapiens efficiar ”.	23 For your conscience knows that you, too, have repeatedly spoken evil of others.
24 Et ipsalongius recessit a me. Longe est, quod fuit; et alta est profunditas. Quisinveniet eam?	24 I have tested everything in wisdom. I have said: “I will be wise.” And wisdom withdrew farther from me,
25 Lustravi universa animo meo, ut scirem et considerarem et quaereremsapientiam et rationem et ut cognoscerem impietatem esse stultitiam et erroremimprudentiam.	25 so much more than it was before. Wisdom is very profound, so who shall reveal her?
26 Et invenio amariorem morte mulierem, quae laqueus venatorumest, et sagena cor eius, vincula sunt manus illius. Qui placet Deo, effugieteam; qui autem peccator est, capietur ab illa.	26 I have examined all things in my soul, so that I may know, and consider, and seek out wisdom and reason, and so that I may recognize the impiety of the foolish, and the error of the imprudent.
27 Ecce hoc inveni, dixitEcclesiastes, unum et alterum, ut invenirem rationem,	27 And I have discovered a woman more bitter than death: she who is like the snare of a hunter, and whose heart is like a net, and whose hands are like chains. Whoever pleases God shall flee from her. But whoever is a sinner shall be seized by her.
28 quam adhuc quaeritanima mea, et non inveni: Hominem de mille unum repperi, mulierem ex omnibus non inveni.	28 Behold, Ecclesiastes said, I have discovered these things, one after another, in order that I might discover the explanation
29 Ecce solummodo hoc inveni: Quod fecerit Deus hominem rectum, et ipsi quaesierint infinitas quaestiones.	29 which my soul still seeks and has not found. One man among a thousand, I have found; a woman among them all, I have not found.
	30 This alone have I discovered: that God made man righteous, and yet he has adulterated himself with innumerable questions. Who is so great as the wise? And who has understood the meaning of the word?