Siracide 20
Confronta con un'altra Bibbia
Cambia Bibbia
NOVA VULGATA | DOUAI-RHEIMS |
---|---|
1 Quam bonum est arguere quam irasci, et confitentem in oratione non prohibere! | 1 How much better is it to reprove, than to be angry, and not to hinder him that confesseth in prayer. |
2 Concupiscentia spadonis devirginans iuvenculam: | 2 The lust of an eunuch shall devour a young maiden: |
3 sic qui facit per vim iudicium iniquum. | 3 So is he that by violence executeth unjust judgment. |
4 Quam bonum est correptum manifestare paenitentiam! Sic enim effugies voluntarium peccatum. | 4 How good is it, when thou art reproved, to shew repentance! for so thou shalt escape wilful sin. |
5 Est tacens, qui invenitur sapiens, et est odibilis, quia procax est ad loquendum. | 5 There is one that holdeth his peace, that is found wise: and there is another that is hateful, that is bold in speech. |
6 Est tacens non habens responsum, et est tacens sciens tempus aptum. | 6 There is one that holdeth his peace, because he knoweth not what to say: and there is another that holdeth his peace, knowing the proper time. |
7 Homo sapiens tacebit usque ad tempus, lascivus autem et imprudens non servabunt tempus. | 7 A wise man will hold his peace till he see opportunity: but a babbler, and a fool, will regard no time. |
8 Qui multis utitur verbis, exsecrabitur; et, qui potestatem sibi assumit iniuste, odietur. | 8 He that useth many words shall hurt his own soul: and he that taketh authority to himself unjustly shall be hated. |
9 Est processus in malis viro indisciplinato, et est inventio in detrimentum. | 9 There is success in evil things to a man without discipline, and there is a finding that turneth to loss. |
10 Est datum, quod non est utile, et est datum, cuius retributio duplex. | 10 There is a gift that is not profitable: and there is a gift, the recompense of which is double. |
11 Est propter gloriam minoratio, et est qui ab humilitate levat caput. | 11 There is an abasement because of glory: and there is one that shall lift up his head from a low estate. |
12 Est qui multa redimat modico pretio et restituens ea in septuplum. | 12 There is that buyeth much for a small price, and restoreth the same sevenfold. |
13 Sapiens in verbis seipsum amabilem facit, gratiae autem fatuorum effundentur. | 13 A man wise in words shall make himself beloved: but the graces of fools shall be poured out. |
14 Datum insipientis non erit utile tibi, oculi enim illius septemplices sunt: | 14 The gift of the fool shall do thee no good: for his eyes are sevenfold. |
15 exigua dabit et multa improperabit, et apertio oris illius quasi clamantis. | 15 He will give a few things, and upbraid much: and the opening of his mouth is the kindling of a fire. |
16 Hodie feneratur quis et cras expetit: odibilis est homo huiusmodi. | 16 To day a man lendeth, and to morrow he asketh it again: such a man as this is hateful. |
17 Fatuus dicit: “ Non est mihi amicus, et non est gratia bonis meis ”. | 17 A fool shall have no friend, and there shall be no thanks for his good deeds. |
18 Qui enim edunt panem illius, falsae linguae sunt. Quoties et quanti irridebunt eum! | 18 For they that eat his bread, are of a false tongue. How often, and how many will laugh him to scorn! |
19 Neque enim, quod habendum erat, directo sensu distribuit, similiter et, quod non erat habendum, est indifferens ei. | 19 For he doth not distribute with right understanding that which was to be had: in like manner also that which was not to be had. |
20 Melius lapsus in pavimento quam lapsus linguae: sic casus malorum festinanter veniet. | 20 The slipping of a false tongue is as one that falleth on the pavement: so the fall of the wicked shall come speedily. |
21 Homo acharis quasi fabula importuna; in ore indisciplinatorum assidua erit. | 21 A man without grace is as a vain fable, it shall be continually in the mouth of the unwise. |
22 Ex ore fatui reprobabitur parabola, non enim dicit illam in tempore suo. | 22 A parable coming out, of a fool's mouth shall be rejected: for he doth not speak it in due season. |
23 Est qui vetatur peccare prae inopia, et in requie sua non stimulabitur. | 23 There is that is hindered from sinning through want, and in his rest he shall be pricked. |
24 Est qui perdit animam suam prae confusione, et ab imprudenti persona perdet eam; personae autem acceptione perdet se. | 24 There is that will destroy his own soul through shamefacedness, and by occasion of an unwise person he will destroy it: and by respect of person he will destroy himself. |
25 Est qui prae confusione promittit amico, et lucratus est eum inimicum gratis. | 25 There is that for bashfulness promiseth to his friend, and maketh him his enemy for nothing. |
26 Opprobrium nequam in homine mendacium, et in ore indisciplinatorum assidue erit. | 26 A lie is a foul blot in a man, and yet it will be continually in the mouth of men without discipline. |
27 Potior fur quam assiduitas viri mendacis; perditionem autem ambo hereditabunt. | 27 A thief is better than a man that is always lying: but both of them shall inherit destruction. |
28 Mos hominis mendacis est sine honore, et confusio illius cum ipso sine intermissione. | 28 The manners of lying men are without honour: and their confusion is with them without ceasing. |
29 Verbum parabolarum. Sapiens in verbis producet seipsum, et homo prudens placebit magnatis. | 29 A wise man shall advance himself with his words, and a prudent man shall please the great ones. |
30 Qui operatur terram suam, inaltabit acervum frugum, et, qui operatur iustitiam, ipse exaltabitur; qui vero placet magnatis, effugiet iniquitatem. | 30 He that tilleth his land shall make a high heap of corn: and he that worketh justice shall be exalted: and he that pleaseth great men shall escape iniquity. |
31 Xenia et dona excaecant oculos iudicum et quasi camus in ore avertunt correptiones eorum. | 31 Presents and gifts blind the eyes of judges, and make them dumb in the mouth, so that they cannot correct. |
32 Sapientia absconsa et thesaurus invisus, quae utilitas in utrisque? | 32 Wisdom that is hid, and treasure that is not seen: what profit is there in them both? |
33 Melior est, qui celat insipientiam suam, quam homo, qui abscondit sapientiam suam. | 33 Better is he that hideth his folly, than the man that hideth his wisdom. |