Ecclesiastes

Ecclesiastes 1

1 Verba Ecclesiastæ, filii David, regis Jerusalem. The words of Ecclesiastes, the son of David, king of Jerusalem.
2 Vanitas vanitatum, dixit Ecclesiastes ; vanitas vanitatum, et omnia vanitas. Vanity of vanities, said Ecclesiastes vanity of vanities, and all is vanity.
3 Quid habet amplius homo de universo labore suo quo laborat sub sole ? What hath a man more of all his labour, that he taketh under the sun?
4 Generatio præterit, et generatio advenit ; terra autem in æternum stat. One generation passeth away, and another generation cometh: but the earth standeth for ever.
5 Oritur sol et occidit, et ad locum suum revertitur ; ibique renascens, The sun riseth, and goeth down, and returneth to his place: and there rising again,
6 gyrat per meridiem, et flectitur ad aquilonem. Lustrans universa in circuitu pergit spiritus, et in circulos suos revertitur. Maketh his round by the south, and turneth again to the north: the spirit goeth forward surveying all places round about, and returneth to his circuits.
7 Omnia flumina intrant in mare, et mare non redundat ; ad locum unde exeunt flumina revertuntur ut iterum fluant. All the rivers run into the sea, yet the sea doth not overflow: unto the place from whence the rivers come, they return, to flow again.
8 Cunctæ res difficiles ; non potest eas homo explicare sermone. Non saturatur oculus visu, nec auris auditu impletur. All things are hard: man cannot explain them by word. The eye is not filled with seeing, neither is the ear filled with hearing.
9 Quid est quod fuit ? Ipsum quod futurum est. Quid est quod factum est ? Ipsum quod faciendum est. What is it that hath been? the same thing that shall be. What is it that hath been done? the same that shall be done.
10 Nihil sub sole novum, nec valet quisquam dicere : Ecce hoc recens est : jam enim præcessit in sæculis quæ fuerunt ante nos. Nothing under the sun is new, neither is any man able to say: Behold this is new: for it hath already gone before in the ages that were before us.
11 Non est priorum memoria ; sed nec eorum quidem quæ postea futura sunt erit recordatio apud eos qui futuri sunt in novissimo. There is no remembrance of former things: nor indeed of those things which hereafter are to come, shall there be any remembrance with them that shall be in the latter end.
12 Ego Ecclesiastes fui rex Israël in Jerusalem ; I Ecclesiastes was king over Israel in Jerusalem,
13 et proposui in animo meo quærere et investigare sapienter de omnibus quæ fiunt sub sole. Hanc occupationem pessimam dedit Deus filiis hominum, ut occuparentur in ea. And I proposed in my mind to seek and search out wisely concerning all things that are done under the sun. This painful occupation hath God given to the children of men, to be exercised therein.
14 Vidi cuncta quæ fiunt sub sole, et ecce universa vanitas et afflictio spiritus. I have seen all things that are done under the sun, and behold all is vanity, and vexation of spirit.
15 Perversi difficile corriguntur, et stultorum infinitus est numerus. The perverse are hard to be corrected, and the number of fools is infinite.
16 Locutus sum in corde meo, dicens : Ecce magnus effectus sum, et præcessi omnes sapientia qui fuerunt ante me in Jerusalem ; et mens mea contemplata est multa sapienter, et didici. I have spoken in my heart, saying: Behold I am become great, and have gone beyond all in wisdom, that were before me in Jerusalem: and my mind hath contemplated many things wisely, and I have learned.
17 Dedique cor meum ut scirem prudentiam atque doctrinam, erroresque et stultitiam ; et agnovi quod in his quoque esset labor et afflictio spiritus : And I have given my heart to know prudence, and learning, and errors, and folly: and I have perceived that in these also there was labour, and vexation of spirit,
18 eo quod in multa sapientia multa sit indignatio ; et qui addit scientiam, addit et laborem. Because In much wisdom there is much indignation: and he that addeth knowledge, addeth also labour.

Ecclesiastes 2

1 Dixi ego in corde meo : Vadam, et affluam deliciis, et fruar bonis ; et vidi quod hoc quoque esset vanitas. I said in my heart: I will go, and abound with delights, and enjoy good things. And I saw that this also was vanity.
2 Risum reputavi errorem, et gaudio dixi : Quid frustra deciperis ? Laughter I counted error: and to mirth I said: Why art thou vainly deceived?
3 Cogitavi in corde meo abstrahere a vino carnem meam, ut animam meam transferrem ad sapientiam, devitaremque stultitiam, donec viderem quid esset utile filiis hominum, quo facto opus est sub sole numero dierum vitæ suæ. I thought in my heart, to withdraw my flesh from wine, that I might turn my mind to wisdom, and might avoid folly, till I might see what was profitable for the children of men: and what they ought to do under the sun, all the days of their life.
4 Magnificavi opera mea, ædificavi mihi domos, et plantavi vineas ; I made me great works, I built me houses, and planted vineyards,
5 feci hortos et pomaria, et consevi ea cuncti generis arboribus ; I made gardens, and orchards, and set them with trees of all kinds,
6 et exstruxi mihi piscinas aquarum, ut irrigarem silvam lignorum germinantium. And I made me ponds of water, to water therewith the wood of the young trees,
7 Possedi servos et ancillas, multamque familiam habui : armenta quoque, et magnos ovium greges, ultra omnes qui fuerunt ante me in Jerusalem ; I got me menservants, and maidservants, and had a great family: and herds of oxen, and great flocks of sheep, above all that were before me in Jerusalem:
8 coacervavi mihi argentum et aurum, et substantias regum ac provinciarum ; feci mihi cantores et cantatrices, et delicias filiorum hominum, scyphos, et urceos in ministerio ad vina fundenda ; I heaped together for myself silver and gold, and the wealth of kings, and provinces: I made me singing men, and singing women, and the delights of the sons of men, cups and vessels to serve to pour out wine:
9 et supergressus sum opibus omnes qui ante me fuerunt in Jerusalem : sapientia quoque perseveravit mecum. And I surpassed in riches all that were before me in Jerusalem: my wisdom also remained with me.
10 Et omnia quæ desideraverunt oculi mei non negavi eis, nec prohibui cor meum quin omni voluptate frueretur, et oblectaret se in his quæ præparaveram ; et hanc ratus sum partem meam si uterer labore meo. And whatsoever my eyes desired, I refused them not: and I withheld not my heart from enjoying every pleasure, and delighting itself in the things which I had prepared: and esteemed this my portion, to make use of my own labour.
11 Cumque me convertissem ad universa opera quæ fecerant manus meæ, et ad labores in quibus frustra sudaveram, vidi in omnibus vanitatem et afflictionem animi, et nihil permanere sub sole. And when I turned myself to all the works which my hands had wrought, and to the labours wherein I had laboured in vain, I saw in all things vanity, and vexation of mind, and that nothing was lasting under the sun.
12 Transivi ad contemplandam sapientiam, erroresque, et stultitiam. (Quid est, inquam, homo, ut sequi possit regem, factorem suum ?) I passed further to behold wisdom, and errors and folly, (What is man, said I, that he can follow the King his maker?)
13 Et vidi quod tantum præcederet sapientia stultitiam, quantum differt lux a tenebris. And I saw that wisdom excelled folly, as much as light differeth from darkness.
14 Sapientis oculi in capite ejus ; stultus in tenebris ambulat : et didici quod unus utriusque esset interitus. The eyes of a wise man are in his head: the fool walketh in darkness: and I learned that they were to die both alike.
15 Et dixi in corde meo : Si unus et stulti et meus occasus erit, quid mihi prodest quod majorem sapientiæ dedi operam ? Locutusque cum mente mea, animadverti quod hoc quoque esset vanitas. And I said in my heart: If the death of the fool and mine shall be one, what doth it avail me, that I have applied myself more to the study of wisdom? And speaking with my own mind, I perceived that this also was vanity.
16 Non enim erit memoria sapientis similiter ut stulti in perpetuum, et futura tempora oblivione cuncta pariter operient : moritur doctus similiter ut indoctus. For there shall be no remembrance of the wise no more than of the fool for ever, and the times to come shall cover all things together with oblivion: the learned dieth in like manner as the unlearned.
17 Et idcirco tæduit me vitæ meæ, videntem mala universa esse sub sole, et cuncta vanitatem et afflictionem spiritus. And therefore I was weary of my life, when I saw that all things under the sun are evil, and all vanity and vexation of spirit.
18 Rursus detestatus sum omnem industriam meam, qua sub sole studiosissime laboravi, habiturus hæredem post me, Again I hated all my application wherewith I had earnestly laboured under the sun, being like to have an heir after me,
19 quem ignoro utrum sapiens an stultus futurus sit, et dominabitur in laboribus meis, quibus desudavi et sollicitus fui : et est quidquam tam vanum ? Whom I know not whether he will be a wise man or a fool, and he shall have rule over all my labours with which I have laboured and been solicitous: and is there any thing so vain?
20 Unde cessavi, renuntiavitque cor meum ultra laborare sub sole. Wherefore I left off and my heart renounced labouring any more under the sun.
21 Nam cum alius laboret in sapientia, et doctrina, et sollicitudine, homini otioso quæsita dimittit ; et hoc ergo vanitas et magnum malum. For when a man laboureth in wisdom, and knowledge, and carefulness, he leaveth what he hath gotten to an idle man: so this also is vanity, and a great evil.
22 Quid enim proderit homini de universo labore suo, et afflictione spiritus, qua sub sole cruciatus est ? For what profit shall a man have of all his labour, and vexation of spirit, with which he bath been tormented under the sun?
23 Cuncti dies ejus doloribus et ærumnis pleni sunt, nec per noctem mente requiescit. Et hoc nonne vanitas est ? All his days axe full of sorrows and miseries, even in the night he doth not rest in mind: and is not this vanity?
24 Nonne melius est comedere et bibere, et ostendere animæ suæ bona de laboribus suis ? et hoc de manu Dei est. Is it not better to eat and drink, and to shew his soul good things of his labours? and this is from the hand of God.
25 Quis ita devorabit et deliciis affluet ut ego ? Who shall so feast and abound with delights as I?
26 Homini bono in conspectu suo dedit Deus sapientiam, et scientiam, et lætitiam ; peccatori autem dedit afflictionem et curam superfluam, ut addat, et congreget, et tradat ei qui placuit Deo ; sed et hoc vanitas est, et cassa sollicitudo mentis. God hath given to a man that is good in his sight, wisdom, and knowledge, and joy: but to the sinner he hath given vexation, and superfluous care, to heap up and to gather together, and to give it to him that hath pleased God: but this also is vanity, and a fruitless solicitude of the mind.

Ecclesiastes 3

1 Omnia tempus habent, et suis spatiis transeunt universa sub cælo. All things have their season, and in their times all things pass under heaven.
2 Tempus nascendi, et tempus moriendi ; tempus plantandi, et tempus evellendi quod plantatum est. A time to be born and a time to die. A time to plant, and a time to pluck up that which is planted.
3 Tempus occidendi, et tempus sanandi ; tempus destruendi, et tempus ædificandi. A time to kill, and a time to heal. A time to destroy, and a time to build.
4 Tempus flendi, et tempus ridendi ; tempus plangendi, et tempus saltandi. A time to weep, and a time to laugh. A time to mourn, and a time to dance.
5 Tempus spargendi lapides, et tempus colligendi, tempus amplexandi, et tempus longe fieri ab amplexibus. A time to scatter stones, and a time to gather. A time to embrace, and a time to be far from embraces.
6 Tempus acquirendi, et tempus perdendi ; tempus custodiendi, et tempus abjiciendi. A time to get, and a time to lose. A time to keep, and a time to cast away.
7 Tempus scindendi, et tempus consuendi ; tempus tacendi, et tempus loquendi. A time to rend, and a time to sew. A time to keep silence, and a time to speak.
8 Tempus dilectionis, et tempus odii ; tempus belli, et tempus pacis. A time of love, and a time of hatred. A time of war, and a time of peace.
9 Quid habet amplius homo de labore suo ? What hath man more of his labour?
10 Vidi afflictionem quam dedit Deus filiis hominum, ut distendantur in ea. I have seen the trouble, which God hath given the sons of men to be exercised in it.
11 Cuncta fecit bona in tempore suo, et mundum tradidit disputationi eorum, ut non inveniat homo opus quod operatus est Deus ab initio usque ad finem. He hath made all things good in their time, and hath delivered the world to their consideration, so that man cannot flnd out the work which God hath made from the beginning to the end.
12 Et cognovi quod non esset melius nisi lætari, et facere bene in vita sua ; And I have known that there was no better thing than to rejoice, and to do well in this life.
13 omnis enim homo qui comedit et bibit, et videt bonum de labore suo, hoc donum Dei est. For every man that eateth and drinketh, and seeth good of his labour, this is the gift of God.
14 Didici quod omnia opera quæ fecit Deus perseverent in perpetuum ; non possumus eis quidquam addere, nec auferre, quæ fecit Deus ut timeatur. I have learned that all the works which God hath made, continue for ever: we cannot add any thing, nor take away from those things which God hath made that he may be feared.
15 Quod factum est, ipsum permanet ; quæ futura sunt jam fuerunt, et Deus instaurat quod abiit. That which hath been made, the same continueth: the things that shall be, have already been: and God restoreth that which is past.
16 Vidi sub sole in loco judicii impietatem, et in loco justitiæ iniquitatem : I saw under the sun in the place of judgment wickedness, and in the place of justice iniquity.
17 et dixi in corde meo : Justum et impium judicabit Deus, et tempus omnis rei tunc erit. And I said in my heart: God shall judge both the just and the wicked, and then shall be the time of every thing.
18 Dixi in corde meo de filiis hominum, ut probaret eos Deus, et ostenderet similes esse bestiis. I said in my heart concerning the sons of men, that God would prove them, and shew them to be like beasts.
19 Idcirco unus interitus est hominis et jumentorum, et æqua utriusque conditio. Sicut moritur homo, sic et illa moriuntur. Similiter spirant omnia, et nihil habet homo jumento amplius : cuncta subjacent vanitati, Therefore the death of man, and of beasts is one, and the condition of them both is equal: as man dieth, so they also die: all things breathe alike, and man hath nothing more than beast: all things are subject to vanity.
20 et omnia pergunt ad unum locum. De terra facta sunt, et in terram pariter revertuntur. And all things go to one place: of earth they were made, and into earth they return together.
21 Quis novit si spiritus filiorum Adam ascendat sursum, et si spiritus jumentorum descendat deorsum ? Who knoweth if the spirit of the children of Adam ascend upward, and if the spirit of the beasts descend downward?
22 Et deprehendi nihil esse melius quam lætari hominem in opere suo, et hanc esse partem illius. Quis enim eum adducet ut post se futura cognoscat ? And I have found that nothing is better than for a man to rejoice in his work, and that this is his portion. For who shall bring him to know the things that shall be after him?

Ecclesiastes 4

1 Verti me ad alia, et vidi calumnias quæ sub sole geruntur, et lacrimas innocentium, et neminem consolatorem, nec posse resistere eorum violentiæ, cunctorum auxilio destitutos, I turned myself to other things, and I saw the oppressions that are done under the sun, and the tears of the innocent, and they had no comforter; and they were not able to resist their violence, being destitute of help from any.
2 et laudavi magis mortuos quam viventes ; And I praised the dead rather than the living:
3 et feliciorem utroque judicavi qui necdum natus est, nec vidit mala quæ sub sole fiunt. And I judged him happier than them both, that is not yet born, nor hath seen the evils that are done under the sun.
4 Rursum contemplatus sum omnes labores hominum, et industrias animadverti patere invidiæ proximi ; et in hoc ergo vanitas et cura superflua est. Again I considered all the labours of men, and I remarked that their industries are exposed to the envy of their neighhour: so in this also there is vanity, and fruitless care.
5 Stultus complicat manus suas, et comedit carnes suas, dicens : The fool foldeth his hands together, and eateth his own flesh, saying:
6 Melior est pugillus cum requie, quam plena utraque manus cum labore et afflictione animi. Better is a handful with rest, than both hands full with labour, and vexation of mind.
7 Considerans, reperi et aliam vanitatem sub sole. Considering I found also another vanity under the sun:
8 Unus est, et secundum non habet, non filium, non fratrem, et tamen laborare non cessat, nec satiantur oculi ejus divitiis ; nec recogitat, dicens : Cui laboro, et fraudo animam meam bonis ? In hoc quoque vanitas est et afflictio pessima. There is but one, and he hath not a second, no child, no brother, and yet he ceaseth not to labour, neither are his eyes satisfied with riches, neither doth he reflect, saying: For whom do I labour, and defraud my soul of good things? in this also is vanity, and a grievous vexation.
9 Melius est ergo duos esse simul quam unum ; habent enim emolumentum societatis suæ. It is better therefore that two should be together, than one: for they have the advantage of their society:
10 Si unus ceciderit, ab altero fulcietur. Væ soli, quia cum ceciderit, non habet sublevantem se. If one fall he shall be supported by the other: woe to him that is alone, for when he falleth, he hath none to lift him up.
11 Et si dormierint duo, fovebuntur mutuo ; unus quomodo calefiet ? And if two lie together, they shall warm one another: how shall one alone be warmed?
12 Et si quispiam prævaluerit contra unum, duo resistunt ei ; funiculus triplex difficile rumpitur. And if a man prevail against one, two shall withstand him: a threefold cord is not easily broken.
13 Melior est puer pauper et sapiens, rege sene et stulto, qui nescit prævidere in posterum. Better is a child that is poor and wise, than a king that is old and foolish, who knoweth not to foresee for hereafter.
14 Quod de carcere catenisque interdum quis egrediatur ad regnum ; et alius, natus in regno, inopia consumatur. Because out of prison and chains sometimes a man cometh forth to a kingdom: and another born king is consumed with poverty.
15 Vidi cunctos viventes qui ambulant sub sole cum adolescente secundo, qui consurget pro eo. I saw all men living, that walk under the sun with the second young man, who shall rise up in his place.
16 Infinitus numerus est populi omnium qui fuerunt ante eum, et qui postea futuri sunt non lætabuntur in eo ; sed et hoc vanitas et afflictio spiritus. The number of the people, of all that were before him is infinite: and they that shall come afterwards, shall not rejoice in him: but this also is vanity, and vexation of spirit.
17 Custodi pedem tuum ingrediens domum Dei, et appropinqua ut audias. Multo enim melior est obedientia quam stultorum victimæ, qui nesciunt quid faciunt mali. Keep thy foot, when thou goest into the house of God, and draw nigh to hear. For much better is obedience, than the victims of fools, who know not what evil they do.

Ecclesiastes 5

1 Ne temere quid loquaris, neque cor tuum sit velox ad proferendum sermonem coram Deo. Deus enim in cælo, et tu super terram ; idcirco sint pauci sermones tui. Speak not any thing rashly, and let not thy heart be hasty to utter a word before God. For God is in heaven, and thou upon earth: therefore let thy words be few.
2 Multas curas sequuntur somnia, et in multis sermonibus invenietur stultitia. Dreams follow many cares: and in many words shall be found folly.
3 Si quid vovisti Deo, ne moreris reddere : displicet enim ei infidelis et stulta promissio, sed quodcumque voveris redde : If thou hast vowed any thing to God, defer not to pay it: for an unfaithful and foolish promise displeaseth him: but whatsoever thou hast vowed, pay it.
4 multoque melius est non vovere, quam post votum promissa non reddere. And it is much better not to vow, than after a vow not to perform the things promised.
5 Ne dederis os tuum ut peccare facias carnem tuam, neque dicas coram angelo : Non est providentia : ne forte iratus Deus contra sermones tuos dissipet cuncta opera manuum tuarum. Give not thy mouth to cause thy flesh to sin: and say not before the angel: There is no providence: lest God be angry at thy words, and destroy all the works of thy hands.
6 Ubi multa sunt somnia, plurimæ sunt vanitates, et sermones innumeri ; tu vero Deum time. Where there are many dreams, there are many vanities, and words without number: but do thou fear God.
7 Si videris calumnias egenorum, et violenta judicia, et subverti justitiam in provincia, non mireris super hoc negotio : quia excelso excelsior est alius, et super hos quoque eminentiores sunt alii ; If thou shalt see the oppressions of the poor, and violent judgments, and justice perverted in the province, wonder not at this matter: for he that is high hath another higher, and there are others still higher than these:
8 et insuper universæ terræ rex imperat servienti. Moreover there is the king that reigneth over all the land subject to him.
9 Avarus non implebitur pecunia, et qui amat divitias fructum non capiet ex eis ; et hoc ergo vanitas. A covetous man shall not be satisfied with money: and he that loveth riches shall reap no fruit from them: so this also is vanity.
10 Ubi multæ sunt opes, multi et qui comedunt eas. Et quid prodest possessori, nisi quod cernit divitias oculis suis ? Where there are great riches, there are also many to eat them. And what doth it profit the owner, but that he seeth the riches with his eyes?
11 Dulcis est somnus operanti, sive parum sive multum comedat ; saturitas autem divitis non sinit eum dormire. Sleep is sweet to a labouring man, whether he eat lttle or much: but the fulness of the rich will not suffer him to sleep.
12 Est et alia infirmitas pessima quam vidi sub sole : divitiæ conservatæ in malum domini sui. There is also another grievous evil, which I have seen under the sun: riches kept to the hurt of the owner.
13 Pereunt enim in afflictione pessima : generavit filium qui in summa egestate erit. For they are lost with very great affliction: he hath begotten a son, who shall be in extremity of want.
14 Sicut egressus est nudus de utero matris suæ, sic revertetur, et nihil auferet secum de labore suo. As he came forth naked from his mother’s womb, so shall he return, and shall take nothing away with him of his labour.
15 Miserabilis prorsus infirmitas : quomodo venit, sic revertetur. Quid ergo prodest ei quod laboravit in ventum ? A most deplorable evil: as he came, so shall he return. What then doth it profit him that he hath laboured for the wind?
16 cunctis diebus vitæ suæ comedit in tenebris, et in curis multis, et in ærumna atque tristitia. All the days of his life he eateth in darkness, and in many cares, and in misery, and sorrow.
17 Hoc itaque visum est mihi bonum, ut comedat quis et bibat, et fruatur lætitia ex labore suo quo laboravit ipse sub sole, numero dierum vitæ suæ quos dedit ei Deus ; et hæc est pars illius. This therefore hath seemed good to me, that a man should eat and drink, and enjoy the fruit of his labour, wherewith he hath laboured under the sun, all the days of his life, which God hath given him: and this is his portion.
18 Et omni homini cui dedit Deus divitias atque substantiam, potestatemque ei tribuit ut comedat ex eis, et fruatur parte sua, et lætetur de labore suo : hoc est donum Dei. And every man to whom God hath given riches, and substance, and hath given him power to eat thereof, and to enjoy his portion, and to rejoice of his labour: this is the gift of God.
19 Non enim satis recordabitur dierum vitæ suæ, eo quod Deus occupet deliciis cor ejus. For he shall not much remember the days of his life, because God entertaineth his heart with delight,

Ecclesiastes 6

1 Est et aliud malum quod vidi sub sole, et quidem frequens apud homines : There is also another evil, which I have seen under the sun, and that frequent among men:
2 vir cui dedit Deus divitias, et substantiam, et honorem, et nihil deest animæ suæ ex omnibus quæ desiderat ; nec tribuit ei potestatem Deus ut comedat ex eo, sed homo extraneus vorabit illud : hoc vanitas et miseria magna est. A man to whom God hath given riches, and substance, and honour, and his soul wanteth nothing of all that he desireth: yet God doth not give him power to eat thereof, but a stranger shall eat it up. This is vanity and a great misery.
3 Si genuerit quispiam centum liberos, et vixerit multos annos, et plures dies ætatis habuerit, et anima illius non utatur bonis substantiæ suæ, sepulturaque careat : de hoc ergo pronuntio quod melior illo sit abortivus. If a man beget a hundred children, and live many years, and attain to a great age, and his soul make no use of the goods of his substance, and he be without burial: of this man I pronounce, that the untimely born is better than he.
4 Frustra enim venit, et pergit ad tenebras, et oblivione delebitur nomen ejus. For he came in vain, and goeth to darkness, and his name shall be wholly forgotten.
5 Non vidit solem, neque cognovit distantiam boni et mali. He hath not seen the sun, nor known the distance of good and evil:
6 Etiam si duobus millibus annis vixerit, et non fuerit perfruitus bonis, nonne ad unum locum properant omnia ? Although he lived two thousand years, and hath not enjoyed good things: do not all make haste to one place?
7 Omnis labor hominis in ore ejus ; sed anima ejus non implebitur. All the labour of man is for his mouth, but his soul shall not be filled.
8 Quid habet amplius sapiens a stulto ? et quid pauper, nisi ut pergat illuc ubi est vita ? What hath the wise man more than the fool? and what the poor man, but to go thither, where there is life?
9 Melius est videre quod cupias, quam desiderare quod nescias. Sed et hoc vanitas est, et præsumptio spiritus. Better it is to see what thou mayst desire, than to desire that which thou canst not know. But this also is vanity, and presumption of spirit.
10 Qui futurus est, jam vocatum est nomen ejus ; et scitur quod homo sit, et non possit contra fortiorem se in judicio contendere. He that shall be, his name is already called: and it is known, that he is man, and cannot contend in judgment with him that is stronger than himself.
11 Verba sunt plurima, multamque in disputando habentia vanitatem. There are many words that have much vanity in disputing.

Ecclesiastes 7

1 Quid necesse est homini majora se quærere, cum ignoret quid conducat sibi in vita sua, numero dierum peregrinationis suæ, et tempore quod velut umbra præterit ? aut quis ei poterit indicare quod post eum futurum sub sole sit ? What needeth a man to seek things that are above him, whereas he knoweth not what is profitable for him in his life, in all the days of his pilgrimage, and the time that passeth like a shadow? Or who can tell him what shall be after him under the sun?
2 Melius est nomen bonum quam unguenta pretiosa, et dies mortis die nativitatis. A good name is better than precious ointments: and the day of death than the day of one’s birth.
3 Melius est ire ad domum luctus quam ad domum convivii ; in illa enim finis cunctorum admonetur hominum, et vivens cogitat quid futurum sit. It is better to go to the house of mourning, than to the house of feasting: for in that we are put in mind of the end of all, and the living thinketh what is to come.
4 Melior est ira risu, quia per tristitiam vultus corrigitur animus delinquentis. Anger is better than laughter: because by the sadness of the countenance the mind of the offender is corrected.
5 Cor sapientium ubi tristitia est, et cor stultorum ubi lætitia. The heart of the wise is where there is mourning, and the heart of fools where there is mirth.
6 Melius est a sapiente corripi, quam stultorum adulatione decipi ; It is better to be rebuked by a wise man, than to be deceived by the flattery of fools.
7 quia sicut sonitus spinarum ardentium sub olla, sic risus stulti. Sed et hoc vanitas. For as the crackling of thorns burning under a pot, so is the laughter of a fool: now this also is vanity.
8 Calumnia conturbat sapientem, et perdet robur cordis illius. Oppression troubleth the wise, and shall destroy the strength of his heart.
9 Melior est finis orationis quam principium. Melior est patiens arrogante. Better is the end of a speech than the beginning. Better is the patient man than the presumptuous.
10 Ne sis velox ad irascendum, quia ira in sinu stulti requiescit. Be not quickly angry: for anger resteth in the bosom of a fool.
11 Ne dicas : Quid putas causæ est quod priora tempora meliora fuere quam nunc sunt ? stulta enim est hujuscemodi interrogatio. Say not: What thinkest thou is the cause that former times were better than they are now? for this manner of question is foolish.
12 Utilior est sapientia cum divitiis, et magis prodest videntibus solem. Wisdom with riches is more profitable, and bringeth more advantage to them that see the sun.
13 Sicut enim protegit sapientia, sic protegit pecunia ; hoc autem plus habet eruditio et sapientia, quod vitam tribuunt possessori suo. For as wisdom is a defence, so money is a defence : but learning and wisdom excel in this, that they give life to him that possesseth them.
14 Considera opera Dei, quod nemo possit corrigere quem ille despexerit. Consider the works of God, that no man can correct whom he hath despised.
15 In die bona fruere bonis, et malam diem præcave ; sicut enim hanc, sic et illam fecit Deus, ut non inveniat homo contra eum justas querimonias. In the good day enjoy good things, and beware beforehand of the evil day: for God hath made both the one and the other, that man may not find against him any just complaint.
16 Hæc quoque vidi in diebus vanitatis meæ : justus perit in justitia sua, et impius multo vivit tempore in malitia sua. These things also I saw in the days of my vanity: A just man perisheth in his justice, and a wicked man liveth a long time in his wickedness.
17 Noli esse justus multum, neque plus sapias quam necesse est, ne obstupescas. Be not over just: and be not more wise than is necessary, lest thou become stupid.
18 Ne impie agas multum, et noli esse stultus, ne moriaris in tempore non tuo. Be not overmuch wicked: and be not foolish, lest thou die before thy time.
19 Bonum est te sustentare justum : sed et ab illo ne subtrahas manum tuam ; quia qui timet Deum nihil negligit. It is good that thou shouldst hold up the just, yea and from him withdraw not thy hand: for he that feareth God, neglecteth nothing.
20 Sapientia confortavit sapientem super decem principes civitatis ; Wisdom hath strengthened the wise more than ten princes of the city.
21 non est enim homo justus in terra qui faciat bonum et non peccet. For there is no just man upon earth, that doth good, and sinneth not.
22 Sed et cunctis sermonibus qui dicuntur ne accomodes cor tuum, ne forte audias servum tuum maledicentem tibi ; But do not apply thy heart to all words that are spoken: lest perhaps thou hear thy servant reviling thee.
23 scit enim conscientia tua quia et tu crebro maledixisti aliis. For thy conscience knoweth that thou also hast often spoken evil of others.
24 Cuncta tentavi in sapientia. Dixi : Sapiens efficiar : et ipsa longius recessit a me, I have tried all things in wisdom. I have said: I will be wise: and it departed farther from me,
25 multo magis quam erat. Et alta profunditas, quis inveniet eam ? Much more than it was: it is a great depth, who shall find it out?
26 Lustravi universa animo meo, ut scirem et considerarem, et quærerem sapientiam, et rationem, et ut cognoscerem impietatem stulti, et errorem imprudentium : I have surveyed all things with my mind, to know, and consider, and seek out wisdom and reason: and to know the wickedness of the fool, and the error of the imprudent:
27 et inveni amariorem morte mulierem, quæ laqueus venatorum est, et sagena cor ejus ; vincula sunt manus illius. Qui placet Deo effugiet illam ; qui autem peccator est capietur ab illa. And I have found a woman more bitter than death, who is the hunter’s snare, and her heart is a net, and her hands are bands. He that pleaseth God shall escape from her: but he that is a sinner, shall be caught by her.
28 Ecce hoc inveni, dixit Ecclesiastes, unum et alterum ut invenirem rationem, Lo this have I found, said Ecclesiastes, weighing one thing after another, that I might find out the account,
29 quam adhuc quærit anima mea, et non inveni. Virum de mille unum reperi ; mulierem ex omnibus non inveni. Which yet my soul seeketh, and I have not found it. One man among a thousand I have found, a woman among them all I have not found.
30 Solummodo hoc inveni, quod fecerit Deus hominem rectum, et ipse se infinitis miscuerit quæstionibus. Quis talis ut sapiens est ? et quis cognovit solutionem verbi ? Only this I have found, that God made man right, and he hath entangled himself with an infinity of questions. Who is as the wise man? and who hath known the resolution of the word?

Ecclesiastes 8

1 Sapientia hominis lucet in vultu ejus, et potentissimus faciem illius commutabit. The wisdom of a man shineth in his countenance, and the most mighty will change his face.
2 Ego os regis observo, et præcepta juramenti Dei. I observe the mouth of the king, and the commandments of the oath of God.
3 Ne festines recedere a facie ejus, neque permaneas in opere malo : quia omne quod voluerit faciet. Be not hasty to depart from his face, and do not continue in an evil work: for he will do all that pleaseth him:
4 Et sermo illius potestate plenus est, nec dicere ei quisquam potest : Quare ita facis ? And his word is full of power: neither can any man say to him: Why dost thou so?
5 Qui custodit præceptum non experietur quidquam mali. Tempus et responsionem cor sapientis intelligit. He that keepeth the commandments shall find no evil. The heart of a wise man understandeth time and answer.
6 Omni negotio tempus est, et opportunitas : et multa hominis afflictio, There is a time and opportunity for every business, and great affliction for man:
7 quia ignorat præterita, et futura nullo scire potest nuntio. Because he is ignorant of things past, and things to come he cannot know by any messenger.
8 Non est in hominis potestate prohibere spiritum, nec habet potestatem in die mortis : nec sinitur quiescere ingruente bello, neque salvabit impietas impium. It is not in man’s power to stop the spirit, neither hath he power in the day of death, neither is he suffered to rest when war is at hand, neither shall wickedness save the wicked.
9 Omnia hæc consideravi, et dedi cor meum in cunctis operibus quæ fiunt sub sole. Interdum dominatur homo homini in malum suum. All these things I have considered, and applied my heart to all the works that are done under the sun. Sometimes one man ruleth over another to his own hurt.
10 Vidi impios sepultos, qui etiam cum adhuc viverent in loco sancto erant, et laudabantur in civitate quasi justorum operum. Sed et hoc vanitas est. I saw the wicked buried: who also when they were yet living were in the holy place, and were praised in the city as men of just works: but this also is vanity.
11 Etenim quia non profertur cito contra malos sententia, absque timore ullo filii hominum perpetrant mala. For because sentence is not speedily pronounced against the evil, the children of men commit evils without any fear.
12 Attamen peccator ex eo quod centies facit malum, et per patientiam sustentatur ; ego cognovi quod erit bonum timentibus Deum, qui verentur faciem ejus. But though a sinner do evil a hundred times, and by patience be borne withal, I know from thence that it shall be well with them that fear God, who dread his face.
13 Non sit bonum impio, nec prolongentur dies ejus, sed quasi umbra transeant qui non timent faciem Domini. But let it not be well with the wicked, neither let his days be prolonged, but as a shadow let them pass away that fear not the face of the Lord.
14 Est et alia vanitas quæ fit super terram : sunt justi quibus mala proveniunt quasi opera egerint impiorum : et sunt impii qui ita securi sunt quasi justorum facta habeant. Sed et hoc vanissimum judico. There is also another vanity, which is done upon the earth. There are just men to whom evils happen, as though they had done the works of the wicked: and there are wicked men, who are as secure, as though they had the deeds of the just: but this also I judge most vain.
15 Laudavi igitur lætitiam ; quod non esset homini bonum sub sole, nisi quod comederet, et biberet, atque gauderet, et hoc solum secum auferret de labore suo, in diebus vitæ suæ quos dedit ei Deus sub sole. Therefore I commended mirth, because there was no good for a man under the sun, but to eat, and drink, and be merry, and that he should take nothing else with him of his labour in the days of his life, which God hath given him under the sun.
16 Et apposui cor meum ut scirem sapientiam, et intelligerem distentionem quæ versatur in terra. Est homo qui diebus et noctibus somnum non capit oculis. And I applied my heart to know wisdom, and to understand the distraction that is upon earth: for there are some that day and night take no sleep with their eyes.
17 Et intellexi quod omnium operum Dei nullam possit homo invenire rationem eorum quæ fiunt sub sole ; et quanto plus laboraverit ad quærendum, tanto minus inveniat : etiam si dixerit sapiens se nosse, non poterit reperire. And I understood that man can find no reason of all those works of God that are done under the sun: and the more he shall labour to seek, so much the less shall he find: yea, though the wise man shall say, that he knoweth it, he shall not be able to find it.

Ecclesiastes 9

1 Omnia hæc tractavi in corde meo, ut curiose intelligerem. Sunt justi atque sapientes, et opera eorum in manu Dei ; et tamen nescit homo utrum amore an odio dignus sit. All these things have I considered in my heart, that I might carefully understand them: there are just men and wise men, and their works are in the hand of God: and yet man knoweth not whether he be worthy of love, or hatred:
2 Sed omnia in futurum servantur incerta, eo quod universa æque eveniant justo et impio, bono et malo, mundo et immundo, immolanti victimas et sacrificia contemnenti. Sicut bonus, sic et peccator ; ut perjurus, ita et ille qui verum dejerat. But all things are kept uncertain for the time to come, because all things equally happen to the just and to the wicked, to the good and to the evil, to the clean and to the unclean, to him that offereth victims, and to him that despiseth sacrifices. As the good is, so also is the sinner: as the perjured, so he also that sweareth truth.
3 Hoc est pessimum inter omnia quæ sub sole fiunt : quia eadem cunctis eveniunt. Unde et corda filiorum hominum implentur malitia et contemptu in vita sua, et post hæc ad inferos deducentur. This is a very great evil among all things that are done under the sun, that the same things happen to all men: whereby also the hearts of the children of men are filled with evil, and with contempt while they live, and afterwards they shall be brought down to hell.
4 Nemo est qui semper vivat, et qui hujus rei habeat fiduciam ; melior est canis vivus leone mortuo. There is no man that liveth always, or that hopeth for this: a living dog is better than a dead lion.
5 Viventes enim sciunt se esse morituros ; mortui vero nihil noverunt amplius, nec habent ultra mercedem, quia oblivioni tradita est memoria eorum. For the living know that they shall die, but the dead know nothing more, neither have they a reward any more: for the memory of them is forgotten.
6 Amor quoque, et odium, et invidiæ simul perierunt ; nec habent partem in hoc sæculo, et in opere quod sub sole geritur. Their love also, and their hatred, and their envy are all perished, neither have they any part in this world, and in the work that is done under the sun.
7 Vade ergo, et comede in lætitia panem tuum, et bibe cum gaudio vinum tuum, quia Deo placent opera tua. Go then, and eat thy bread with joy, and drink thy wine with gladness: because thy works please God.
8 Omni tempore sint vestimenta tua candida, et oleum de capite tuo non deficiat. At all times let thy garments be white, and let not oil depart from thy head.
9 Perfruere vinum cum uxore quam diligis, cunctis diebus vitæ instabilitatis tuæ, qui dati sunt tibi sub sole omni tempore vanitatis tuæ : hæc est enim pars in vita et in labore tuo quo laboras sub sole. Live joyfully with the wife whom thou lovest, all the days of thy unsteady life, which are given to thee under the sun, all the time of thy vanity: for this is thy portion in life, and in thy labour wherewith thou labourest under the sun.
10 Quodcumque facere potest manus tua, instanter operare, quia nec opus, nec ratio, nec sapientia, nec scientia erunt apud inferos, quo tu properas. Whatsoever thy hand is able to do, do it earnestly: for neither work, nor reason, nor wisdom, nor knowledge shall be in hell, whither thou art hastening.
11 Verti me ad aliud, et vidi sub sole nec velocium esse cursum, nec fortium bellum, nec sapientium panem, nec doctorum divitias, nec artificum gratiam ; sed tempus casumque in omnibus. I turned me to another thing, and I saw that under the sun, the race is not to the swift, nor the battle to the strong, nor bread to the wise, nor riches to the learned, nor favour to the skilful: but time and chance in all.
12 Nescit homo finem suum ; sed sicut pisces capiuntur hamo, et sicut aves laqueo comprehenduntur, sic capiuntur homines in tempore malo, cum eis extemplo supervenerit. Man knoweth not his own end: but as fishes are taken with the hook, and as birds are caught with the snare, so men are taken in the evil time, when it shall suddenly come upon them.
13 Hanc quoque sub sole vidi sapientiam, et probavi maximam : This wisdom also I have seen under the sun, and it seemed to me to be very great:
14 civitas parva, et pauci in ea viri ; venit contra eam rex magnus, et vallavit eam, exstruxitque munitiones per gyrum, et perfecta est obsidio. A little city, and few men in it: there came against it a great king, and invested it, and built bulwarks round about it, and the siege was perfect.
15 Inventusque est in ea vir pauper et sapiens, et liberavit urbem per sapientiam suam ; et nullus deinceps recordatus est hominis illius pauperis. Now there was found in it a man poor and wise, and he delivered the city by his wisdom, and no man afterward remembered that poor man.
16 Et dicebam ego meliorem esse sapientiam fortitudine. Quomodo ergo sapientia pauperis contempta est, et verba ejus non sunt audita ? And I said that wisdom is better than strength: how then is the wisdom of the poor man slighted, and his words not heard?
17 Verba sapientium audiuntur in silentio, plus quam clamor principis inter stultos. The words of the wise are heard in silence, more than the cry of a prince among fools.
18 Melior est sapientia quam arma bellica ; et qui in uno peccaverit, multa bona perdet. Better is wisdom, than weapons of war: and he that shall offend in one, shall lose many good things.

Ecclesiastes 10

1 Muscæ morientes perdunt suavitatem unguenti. Pretiosior est sapientia et gloria, parva et ad tempus stultitia. Dying flies spoil the sweetness of the ointment. Wisdom and glory is more precious than a small and shortlived folly.
2 Cor sapientis in dextera ejus, et cor stulti in sinistra illius. The heart of a wise man is in his right hand, and the heart of a fool is in his left hand.
3 Sed et in via stultus ambulans, cum ipse insipiens sit, omnes stultos æstimat. Yea, and the fool when he walketh in the way, whereas be himself is a fool, esteemeth all men fools.
4 Si spiritus potestatem habentis ascenderit super te, locum tuum ne demiseris, quia curatio faciet cessare peccata maxima. If the spirit of him that hath power, ascend upon thee, leave not thy place: because care will make the greatest sins to cease.
5 Est malum quod vidi sub sole, quasi per errorem egrediens a facie principis : There is an evil that I have seen under the sun, as it were by an error proceeding from the face of the prince:
6 positum stultum in dignitate sublimi, et divites sedere deorsum. A fool set in high dignity, and the rich sitting beneath.
7 Vidi servos in equis, et principes ambulantes super terram quasi servos. I have seen servants upon horses: and princes walking on the ground as servants.
8 Qui fodit foveam incidet in eam, et qui dissipat sepem mordebit eum coluber. He that diggeth a pit, shall fall into it: and he that breaketh a hedge, a serpent shall bite him.
9 Qui transfert lapides affligetur in eis, et qui scindit ligna vulnerabitur ab eis. He that removeth stones, shall be hurt by them: and he that cutteth trees, shall be wounded by them.
10 Si retusum fuerit ferrum, et hoc non ut prius, sed hebetatum fuerit, multo labore exacuetur, et post industriam sequetur sapientia. If the iron be blunt, and be not as before, but be made blunt, with much labour it shall be sharpened: and after industry shall follow wisdom.
11 Si mordeat serpens in silentio, nihil eo minus habet qui occulte detrahit. If a serpent bite in silence, he is nothing better that backbiteth secretly.
12 Verba oris sapientis gratia, et labia insipientis præcipitabunt eum ; The words of the mouth of a wise man are grace: but the lips of a fool shall throw him down headlong.
13 initium verborum ejus stultitia, et novissimum oris illius error pessimus. The beginning of his words is folly, and the end of his talk is a mischievous error.
14 Stultus verba multiplicat. Ignorat homo quid ante se fuerit ; et quid post se futurum sit, quis ei poterit indicare ? A fool multiplieth words. A man cannot tell what hath been before him: and what shall be after him, who can tell him?
15 Labor stultorum affliget eos, qui nesciunt in urbem pergere. The labour of fools shall afflict them that know not bow to go to the city.
16 Væ tibi, terra, cujus rex puer est, et cujus principes mane comedunt. Woe to thee, O land, when thy king is a child, and when the princes eat in the morning.
17 Beata terra cujus rex nobilis est, et cujus principes vescuntur in tempore suo, ad reficiendum, et non ad luxuriam. Blessed is the land, whose king is noble, and whose princes eat in due season for refreshment, and not for riotousness.
18 In pigritiis humiliabitur contignatio, et in infirmitate manuum perstillabit domus. By slothfulness a building shall be brought down, and through the weakness of hands, the house shall drop through.
19 In risum faciunt panem et vinum ut epulentur viventes ; et pecuniæ obediunt omnia. For laughter they make bread, and wine that the living may feast: and all things obey money.
20 In cogitatione tua regi ne detrahas, et in secreto cubiculi tui ne maledixeris diviti : quia et aves cæli portabunt vocem tuam, et qui habet pennas annuntiabit sententiam. Detract not the king, no not in thy thought; and speak not evil of the rich man in thy private chamber: because even the birds of the air will carry thy voice, and he that hath wings will tell what thou hast said.

Ecclesiastes 11

1 Mitte panem tuum super transeuntes aquas, quia post tempora multa invenies illum. Cast thy bread upon the running waters: for after a long time thou shalt find it again.
2 Da partem septem necnon et octo, quia ignoras quid futurum sit mali super terram. Give a portion to seven, and also to eight: for thou knowest not what evil shall be upon the earth.
3 Si repletæ fuerint nubes, imbrem super terram effundent. Si ceciderit lignum ad austrum aut ad aquilonem, in quocumque loco ceciderit, ibi erit. If the clouds be full, they will pour out rain upon the earth. If the tree fall to the south, or to the north, in what place soever it shall fall, there shall it be.
4 Qui observat ventum non seminat ; et qui considerat nubes numquam metet. He that observeth the wind, shall not sow: and he that considereth the clouds, shall never reap.
5 Quomodo ignoras quæ sit via spiritus, et qua ratione compingantur ossa in ventre prægnantis, sic nescis opera Dei, qui fabricator est omnium. As thou knowest not what is the way of the spirit, nor how the bones are joined together in the womb of her that is with child: so thou knowest not the works of God, who is the maker of all.
6 Mane semina semen tuum, et vespere ne cesset manus tua : quia nescis quid magis oriatur, hoc aut illud ; et si utrumque simul, melius erit. In the morning sow thy seed, and In the evening let not thy hand cease: for thou knowest not which may rather spring up, this or that: and if both together, it shall be the better.
7 Dulce lumen, et delectabile est oculis videre solem. The light is sweet, and it is delightful for the eyes to see the sun.
8 Si annis multis vixerit homo, et in his omnibus lætatus fuerit, meminisse debet tenebrosi temporis, et dierum multorum, qui cum venerint, vanitatis arguentur præterita. If a man live many years, and have rejoiced in them all, he must remember the darksome time, and the many days: which when they shall come, the things past shall be accused of vanity.
9 Lætare ergo, juvenis, in adolescentia tua, et in bono sit cor tuum in diebus juventutis tuæ : et ambula in viis cordis tui, et in intuitu oculorum tuorum, et scito quod pro omnibus his adducet te Deus in judicium. Rejoice therefore, O young man, in thy youth, and let thy heart be in that which is good in the days of thy youth, and walk in the ways of thy heart, and in the sight of thy eyes: and know that for all these God will bring thee into judgment.
10 Aufer iram a corde tuo, et amove malitiam a carne tua : adolescentia enim et voluptas vana sunt. Remove anger from thy heart, and put away evil from thy flesh. For youth and pleasure are vain.

Ecclesiastes 12

1 Memento Creatoris tui in diebus juventutis tuæ, antequam veniat tempus afflictionis, et appropinquent anni de quibus dicas : Non mihi placent ; Remember thy Creator in the days of thy youth, before the time of affliction come, and the years draw nigh of which thou shalt say: They please me not:
2 antequam tenebrescat sol, et lumen, et luna, et stellæ, et revertantur nubes post pluviam ; Before the sun, and the light, and the moon, and the stars be darkened, and the clouds return after the rain:
3 quando commovebuntur custodes domus, et nutabunt viri fortissimi, et otiosæ erunt molentes in minuto numero, et tenebrescent videntes per foramina ; When the keepers of the house shall tremble, and the strong men shall stagger, and the grinders shall be idle in a small number, and they that look through the holes shall be darkened:
4 et claudent ostia in platea, in humilitate vocis molentis, et consurgent ad vocem volucris, et obsurdescent omnes filiæ carminis : And they shall shut the doors in the street, when the grinder’s voice shall be low, and they shall rise up at the voice of the bird, and all the daughters of music shall grow deaf.
5 excelsa quoque timebunt, et formidabunt in via. Florebit amygdalus, impinguabitur locusta, et dissipabitur capparis, quoniam ibit homo in domum æternitatis suæ, et circuibunt in platea plangentes. And they shall fear high things, and they shall be afraid in the way, the almond tree shall flourish, the locust shall be made fat, and the caper tree shall be destroyed: because man shall go into the house of his eternity, and the mourners shall go round about in the street.
6 Antequam rumpatur funiculus argenteus, et recurrat vitta aurea, et conteratur hydria super fontem, et confringatur rota super cisternam, Before the silver cord be broken, and the golden fillet shrink back, and the pitcher be crushed at the fountain, and the wheel be broken upon the cistern,
7 et revertatur pulvis in terram suam unde erat, et spiritus redeat ad Deum, qui dedit illum. And the dust return into its earth, from whence it was, and the spirit return to God, who gave it.
8 Vanitas vanitatum, dixit Ecclesiastes, et omnia vanitas. Vanity of vanities, said Ecclesiastes, and all things are vanity.
9 Cumque esset sapientissimus Ecclesiastes, docuit populum, et enarravit quæ fecerat ; et investigans composuit parabolas multas. And whereas Ecclesiastes was very wise, he taught the people, and declared the things that he had done: and seeking out, he set forth many parables.
10 Quæsivit verba utilia, et conscripsit sermones rectissimos ac veritate plenos. He sought profitable words, and wrote words most right, and full of truth.
11 Verba sapientium sicut stimuli, et quasi clavi in altum defixi, quæ per magistrorum consilium data sunt a pastore uno. The words of the wise are as goads, and as nails deeply fastened in, which by the counsel of masters are given from one shepherd.
12 His amplius, fili mi, ne requiras. Faciendi plures libros nullus est finis ; frequensque meditatio, carnis afflictio est. More than these, my son, require not. Of making many books there is no end: and much study is an affliction of the flesh.
13 Finem loquendi pariter omnes audiamus. Deum time, et mandata ejus observa : hoc est enim omnis homo, Let us all hear together the conclusion of the discourse. Fear God, and keep his commandments: for this is all man:
14 et cuncta quæ fiunt adducet Deus in judicium pro omni errato, sive bonum, sive malum illud sit. And all things that are done, God will bring into judgment for every error, whether it be good or evil.