Anger is a Lust of punishing him who appears to have injur'd us. Wrath is Anger breaking forth, and newly arisen which is in Greek call'd Heat. Hatred is an inveterate Anger. Enmity, an Anger watching the time of taking Revenge. Heart-burning is a deadly feud conceiv'd with inward rancor of Spirit.
[tr. Wase (1643)]

Anger is the lust of punishing the author of injury which appears unprovoked: Resentment is kindling anger, and of recent growth; which the Greeks call θυμωσις: Hatred, inveterate anger: Enmity, anger watching its time for revenge: Discord, a more bitter anger, a hatred that is profound, and fills the whole heart.
[tr. Otis (1839)]

Anger is a lust of punishing any one who, as we imagine, has injured us without cause. Heat is anger just forming and beginning to exist, which the Greeks call θύμωσις. Hatred is a settled anger. Enmity is anger waiting for an opportunity of revenge. Discord is a sharper anger conceived deeply in the mind and heart.
[tr. Yonge (1853)]

Anger is the desire to punish one who, we think, has wrongfully done us harm. Irritability is anger nascent and just beginning to be, — called in Greek θυμωσις. Hatred is an anger that has become chronic. Enmity is anger on the watch for the opportunity of revenge. Discord is a more bitter anger conceived of hatred in the inmost heart.
[tr. Peabody (1886)]

Anger is the desire of punishing the man who seems to have injured you. [...]
[tr. Taylor/Hunt (1916)]

Anger is "desire to punish a person who is thought to have harmed one unjustly." Heatedness is "anger at its inception, when it has just come to be; in Greek it is called thumōsis. Hatred is "inveterate anger." Rancor is "anger biding its time for revenge." Soreness of heart is "a more bitter anger which has its birth in the depth of mind and heart."
[tr. Graver (2002)]

His justice and power are inseparable. It is but in vaine to emplore his power in a bad cause. Man must have an unpolluted soule when he praieth (at least in that moment he addresseth himselfe to pray) and absolutely free from all vicious passions; otherwise we our selves present him the roddes to scourge us withall. In liew of redressing our fault, we redouble the same, by presenting him with an affection fraught with irreverence, sinne, and hatred, to whom onely we should sue for grace and forgivenesse. Loe-heere, why I doe not willingly commend those Pharisaicall humours, whom I so often behold, and more then ordinary, to pray unto God, except their actions imediately preceding or succeeding their prayers witnesse some shew of reformation or hope of amendment.
[tr. Florio (1603)]

God's justice, and his power, are inseparable; and therefore in vain we invoke his power in an unjust cause: we are to have our souls pure, at that moment at least, wherein we pray to him, and free from all vicious passions, otherwise we ourselves present him the rods wherewith to chastise us. Instead of repairing any thing we have done amiss, we double the wickedness and the offence, whilst we offer to him, to whom we are to sue for pardon, an address full of irreverence and hatred. Which makes me not very apt to applaud those whom I observe to be so frequent on their knees, if the actions before and after the prayer, do not give me some evidence of reformation and amendment.
[tr. Cotton (1686)]

His justice and his power are inseparable. To no purpose do we implore his might in a bad cause. Our souls must be clean -- at all events at the moment when we pray to him -- and free of evil passions; otherwise we ourselves present to him the rods wherewith to chastise us. Instead of redressing our offence, we redouble it, offering to him whose forgiveness we have to ask, a heart full of irreverence and hatred. This is why I do not readily praise those whom I see praying to God most frequently and most commonly, if their actions following the prayer do not witnes to me some amendment and reformation.
[tr. Ives (1925)]

His justice and his power are inseparable. For naught do we implore his power in an evil cause. We must have our soul clean, at least in that moment in which we pray to him, and rid of vicious passions; otherwise we ourselves present to him the rods with which to chastise us. Instead of redressing our fault, we redouble it when we offer feelings full of irreverence and hatred to him whom we are to ask for pardon. That is why I am not inclined to praise those whom I see praying to God most often and habitually, if the actions surrounding the prayer do not show me evidence of some amendment and reform.
[tr. Frame (1943)]

God’s power and his justice are inseparable. If we implore him to use his power in a wicked cause it is of no avail. Our soul must be pure, at least for that instant when we make our prayer, free from the weight of vicious passions; otherwise we offer him rods for our own chastisement. Instead of amending our faults we redouble them by offering God (from whom we ought to be begging forgiveness) emotions full of irreverence and hatred. That is why I do not approve of those whom I see praying to God frequently and regularly if deeds consonant with their prayers do not bear me witness of some reformation and amendment.
[tr. Screech (1987)]

You are disoriented for a moment. The blackness swims away like a shoal of eels who have just seen something that eels like a lot half a mile away ...

• "A rich man is dishonest himself, or at least he succeeds a dishonest predecessor."
  [tr. Donne, Sermon 140 (1620-04-02)]
• "Every rich man is either an oppressor himself, or the heir of one."
  [tr. Manton (c. 1660)]
• "A rich man is either a crook or a crook's heir."
• "A rich man is either a knave, or the heir of a knave."
• "A rich man is an unjust man, or the heir of one."

The Fence will not work. No fence will work. The Great darn Wall of China will not work. Undocumented immigrants will come anyway. Over, under, or through. Anyone who says a fence can fix this problem is a demagogue and an ass.

Light lie the earth upon that gentle breast.
[tr. Potter (1781); Antistrophe 1]

On thee may the turf lightly lie.
[tr. Wodhull (1782); Ode, II. 1.]

Light may the earth from above fall upon thee, lady!
[tr. Buckley (1858)]

Oh, may light
Earth weigh upon thee, O worthy Wife!
[tr. HBL (1884); Ode 4, Strophe]

May the earth, lady, lightly fall on thee.
[tr. Cudworth (1888)]

Light lie the earth above thee, lady!
[tr. Coleridge (1891)]

Light lie on thee, Lady, the sward!
[tr. Way (1894); Strophe 2]

Light upon thee fall the clay!
[tr. Beloit College (1908); Second Stasimon, Strophe B]

Light be the carven stone
Above thee lying!
[tr. Murray (1915)]

Light rest the earth above you,
O woman.
[tr. Aldington (1930); Strophe 2]

Light be the earth upon you, lightly rest.
[tr. Fitts/Fitzgerald (1936); Ode 2, Strophe 2]

Then lightly fall the earth to fill your grave.
[tr. Vellacott (1953)]

Lightly, I pray, may the earth lie upon you, lady!
[tr. Davie (1996)]

Lightly
may the earth weigh on you, woman.
[tr. Rabinowitz (1999)]

May the soil fall lightly upon your body, my queen!
[tr. Theodoridis (2008)]

Light may the earth
fall upon you, my queen.
[tr. Luschnig / Luschnig (2019); Stasimon 2, Strophe 2]

Many of the boys I saw in hospitals are now leading happy and useful lives, but they carry with them, day after day, the results of the war. If we do not achieve the ends for which they sacrificed — a peaceful world in which there exists freedom from fear of both aggression and want — we have failed. We shall not have paid our debt until these ends are achieved.

I myself also am a mortal man, like to all, and the offspring of him that was first made of the earth,
And in my mother's womb was fashioned to be flesh in the time of ten months, being compacted in blood, of the seed of man, and the pleasure that came with sleep.
And when I was born, I drew in the common air, and fell upon the earth, which is of like nature, and the first voice which I uttered was crying, as all others do.
I was nursed in swaddling clothes, and that with cares.
For there is no king that had any other beginning of birth.
For all men have one entrance into life, and the like going out.
[tr. KJV (1611)]

I myself also am a mortal man, like all others, and of the race of him, that was first made of the earth, and in the womb of my mother I was fashioned to be flesh.
In the time of ten months I was compacted in blood, of the seed of man, and the pleasure of sleep concurring.
And being born I drew in the common air, and fell upon the earth, that is made alike, and the first voice which I uttered was crying, as all others do.
I was nursed in swaddling clothes, and with great cares.
For none of the kings had any other beginning of birth.
For all men have one entrance into life, and the like going out.
[tr. DRA (1899)]

Like all the others, I too am a mortal man,
descendant of the first being fashioned from the earth,
I was modelled in flesh within my mother's womb,
for ten months taking shape in her blood by means of virile seed and pleasure, sleep's companion.
I too, when I was born, drew in the common air,
I fell on the same ground that bears us all,
a wail my first sound, as for all the rest.
I was nurtured in swaddling clothes, with every care.
No king has known any other beginning of existence;
for all there is one way only into life, as out of it.
[tr. JB (1966)]

I too am mortal like everyone else,
a descendant of the first man formed from the earth.
I was modelled in flesh inside a mother's womb,
where, for ten months, in blood I acquired substance -- the result of virile seed and pleasure, sleep's companion.
I too, when I was born, drew in the common air,
I fell on the same ground that bears us all,
and crying was the first sound I made, like everyone else.
I was nurtured in swaddling clothes, with every care.
No king has known any other beginning of existence;
for there is only one way into life, and one way out of it.
[tr. NJB (1985)]

Like every human being, I am mortal. I am a descendant of that first man, who was made from the soil. I was conceived from the sperm of a man, in the pleasure of intercourse. For nine months my flesh took shape in the blood of my mother's womb. When I was born, I came into the world like anyone else. I began to breathe the same air we all breathe; and like everyone else, the first sound I made was a cry. I was wrapped in cloths and cared for. No king ever began life differently. For all of us, there is one way into life, and there is one way out.
[tr. GNT (1992 ed.)]

I also am mortal like everyone else,
a descendant of the first-formed child of earth,
and in the womb of a mother I was molded into flesh,
within the period of ten months, compacted with blood,
from the seed of a man and the pleasure of marriage.
And when I was born, I began to breathe the common air
and fell upon the kindred earth;
my first sound was a cry, as is true of all.
I was nursed with care in swaddling cloths.
For no king has had a different beginning of existence;
there is for all one entrance into life and one way out.
[tr. NRSV (2021 ed.)]