Eclesiástico (Sirácida) · Vulgata Clementina
Eclesiástico (Sirácida) 18 Vulgata Clementina
1 [Qui vivet in æternum creavit omnia simul. Deus solus justificabitur, et manet invictus rex in æternum.
1 He who lives forever created the whole universe.
2 Quis sufficit enarrare opera illius?
2 The Lord alone is just.
3 quis enim investigabit magnalia ejus?
3 No está en esta traducción
4 virtutem autem magnitudinis ejus quis enuntiabit? aut quis adjiciet enarrare misericordiam ejus?
4 He has given power to declare his works to no one. Who could trace out his mighty deeds?
5 Non est minuere neque adjicere, nec est invenire magnalia Dei.
5 Who could measure the strength of his majesty? Who could also proclaim his mercies?
6 Cum consummaverit homo, tunc incipiet: et cum quieverit, aporiabitur.
6 As for the wondrous works of the Lord, it is not possible to take from them nor add to them, neither is it possible to explore them.
7 Quid est homo? et quæ est gratia illius? et quid bonum aut quid nequam illius?
7 When a man has finished, then he is just at the beginning. When he stops, then he will be perplexed.
8 Numerus dierum hominum, ut multum centum anni, quasi gutta aquæ maris deputati sunt: et sicut calculus arenæ, sic exigui anni in die ævi.
8 What is mankind, and what purpose do they serve? What is their good, and what is their evil?
9 Propter hoc patiens est Deus in illis, et effundit super eos misericordiam suam.
9 The number of man’s days at the most are a hundred years.
10 Vidit præsumptionem cordis eorum, quoniam mala est: et cognovit subversionem illorum, quoniam nequam est.
10 As a drop of water from the sea, and a pebble from the sand, so are a few years in the day of eternity.
11 Ideo adimplevit propitiationem suam in illis, et ostendit eis viam æquitatis.
11 For this cause the Lord was patient over them, and poured out his mercy upon them.
12 Miseratio hominis circa proximum suum: misericordia autem Dei super omnem carnem.
12 He saw and perceived their end, that it is evil. Therefore he multiplied his forgiveness.
13 Qui misericordiam habet, docet et erudit quasi pastor gregem suum.
13 The mercy of a man is on his neighbor; but the mercy of the Lord is on all flesh: reproving, chastening, teaching, and bringing back, as a shepherd does his flock.
14 Miseretur excipientis doctrinam miserationis, et qui festinat in judiciis ejus.]
14 He has mercy on those who accept chastening, and that diligently seek after his judgments.
15 [Fili, in bonis non des querelam, et in omni dato non des tristitiam verbi mali.
15 My son, don’t add reproach to your good deeds, and no harsh words in any of your giving.
16 Nonne ardorem refrigerabit ros? sic et verbum melius quam datum.
16 Doesn’t the dew relieve the scorching heat? So a word is better than a gift.
17 Nonne ecce verbum super datum bonum? sed utraque cum homine justificato.
17 Behold, isn’t a word better than a gift? Both are with a gracious person.
18 Stultus acriter improperabit: et datus indisciplinati tabescere facit oculos.
18 A fool is ungracious and abusive. The gift of a grudging person consumes the eyes.
19 Ante judicium para justitiam tibi, et antequam loquaris, disce.
19 Learn before you speak. Take care of your health before you get sick.
20 Ante languorem adhibe medicinam: et ante judicium interroga teipsum, et in conspectu Dei invenies propitiationem.
20 Before judgment, examine yourself, and in the hour of scrutiny you will find forgiveness.
21 Ante languorem humilia te, et in tempore infirmitatis ostende conversationem tuam.
21 Humble yourself before you get sick. In the time of sins, repent.
22 Non impediaris orare semper, et ne verearis usque ad mortem justificari, quoniam merces Dei manet in æternum.
22 Let nothing hinder you to pay your vow in due time. Don’t wait until death to be released.
23 Ante orationem præpara animam tuam, et noli esse quasi homo qui tentat Deum.
23 Before you make a vow, prepare yourself. Don’t be like a man who tests the Lord.
24 Memento iræ in die consummationis, et tempus retributionis in conversatione faciei.
24 Think about the wrath coming in the days of the end, and the time of vengeance, when he turns away his face.
25 Memento paupertatis in tempore abundantiæ, et necessitatum paupertatis in die divitiarum.
25 In the days of fullness remember the time of hunger. Remember poverty and lack in the days of wealth.
26 A mane usque ad vesperam immutabitur tempus, et hæc omnia citata in oculis Dei.
26 From morning until evening, the time changes. All things are speedy before the Lord.
27 Homo sapiens in omnibus metuet, et in diebus delictorum attendet ab inertia.
27 A wise man is cautious in everything. In days of sinning, he will beware of offense.
28 Omnis astutus agnoscit sapientiam, et invenienti eam dabit confessionem.
28 Every man of understanding knows wisdom. He will give thanks to him who found her.
29 Sensati in verbis et ipsi sapienter egerunt, et intellexerunt veritatem et justitiam, et impleverunt proverbia et judicia.]
29 They who were of understanding in sayings also became wise themselves, and poured out apt proverbs.
30 [Post concupiscentias tuas non eas, et a voluntate tua avertere.
30 Don’t go after your lusts. Restrain your appetites.
31 Si præstes animæ tuæ concupiscentias ejus, faciat te in gaudium inimicis tuis.
31 If you give fully to your soul the delight of her desire, she will make you the laughing stock of your enemies.
32 Ne oblecteris in turbis nec in modicis: assidua enim est commissio illorum.
32 Don’t make merry in much luxury, and don’t be tied to its expense.
33 Ne fueris mediocris in contentione ex fœnore, et est tibi nihil in sacculo: eris enim invidus vitæ tuæ.]
33 Don’t be made a beggar by banqueting with borrowed money when you have nothing in your purse.
Lo que dijeron los Padres
Pasajes de los Padres de la Iglesia que comentan o citan este capítulo, tal como aparecen en la edición de Schaff (traducciones inglesas del siglo XIX, de dominio público). Los textos están en inglés.
Cómo se eligieron
«Comentario» es el comienzo de una homilía o exposición sobre este capítulo (homilías de san Juan Crisóstomo; tratados, sermones y comentarios a los Salmos de san Agustín). «Cita» es una frase en la que las notas de la propia edición identifican la cita de un versículo de este capítulo; solo se conserva si el texto coincide con el versículo. Solo se usan obras de autoría segura. Los Salmos siguen la numeración hebrea (Agustín usa la de los Setenta: su Salmo 50 es aquí el 51).
I heard another voice of Thine, "Go not after thy lusts, but refrain thyself from thine appetites." And by Thy favour have I heard this saying likewise, which I have much delighted in, "Neither if we eat, are we the better; neither if we eat not, are we the worse;" which is to say, that neither shall the one make …
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 1 (1886)
"For a word," it is said, "is better than a gift." Dost thou not consider that thou art thrusting the sword into thyself, and art receiving a more grievous wound, when he, being reviled, silently withdraws, with groans and many tears?
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 10 (1888)
"For a word is a better thing than a gift," and "answer the poor man peaceably with meekness." And all the rest of thy time too adorn it with the rehearsing of the laws of God; "Yea, let all thy communication be in the law of the Most High." Having thus adorned ourselves, let us come to our King, and …
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 10 (1888)
"Go not," it is said, "after thy lusts, and refrain thyself from thine appetites." And, touching an harlot again, it is said in opposition to this proverb, "Give not heed to a bad woman: for honey droppeth from the lips of a woman that is an harlot, which, for a season, is luscious unto thy throat; but afterwards thou shalt …
Leer en contexto · Nicene and Post-Nicene Fathers, series 1, vol. 10 (1888)