But the height
Of tow'ring greatness long to mortal man
Remains not fix'd; and, when misfortune comes
Enraged, in deeper ruin sinks the house.
[tr. Potter (1814)]

But too high-pitched luck
Stands no mortal in stead at the time of need;
Nay, more, when the god is stirred to his wrath,
Dowers greater curse on the house.
[tr. Webster (1868)]

But greatness that doth o'erreach itself, brings no blessing to mortal men; but pays a penalty of greater ruin whenever fortune is wroth with a family.
[tr. Coleridge (1891)]

But excess of fortune brings more power to men than is convenient, and has brought greater woes upon families, when the Deity be enraged.
[tr. Buckley (1892)]

But to men never weal above measure
Availed: on its perilous height
The Gods in their hour of displeasure
The heavier smite.
[tr. Way (Loeb) (1894)]

But the fiercely great
Hath little music on his road,
And falleth, when the hand of God
Shall move, most deep and desolate.
[tr. Murray (1906)]

Greatness brings no profit to people.
God indeed, when in anger, brings
Greater ruin to great men’s houses.
[tr. Warner (1944)]

This is the wild and terrible justice of God: it brings on great persons
The great disasters. [tr. Jeffers (1946)]

To be rich and powerful brings no blessing;
Only more utterly
Is the prosperous house destroyed, when the gods are angry.
[tr. Vellacott (1963)]

Excess on the other hand
Always surpasses what is appropriate for men.
When heaven is angered at a house
It pays back ruin in plenty.
[tr. Podlecki (1989)]

But excessive riches mean no advantage for mortals, and when a god is angry at a house, they make the ruin greater.
[tr. Kovacs (1994)]

Excess, though, means no profit for man and pays him back with greater ruin, whenever a house earns heaven's anger.
[tr. Davie (1996)]

If man holds something else dearer to moderation, he will most certainly lose out in the end. Add to that the wrath of the gods, which will fall most heavily upon such a man’s house and which will destroy him.
[tr. Theodoridis (2004)]

But excess
never should have a place in our lives.
It brings all the greater ruin
when some god feels spite toward a house.
[tr. Luschnig (2007)]

Going for too much brings no benefits.
And when the gods get angry with some home,
the more wealth it has, the more it is destroyed.
[tr. Johnston (2008)]

Excess does not yield any gain,
for when a god is angry with a house
it pays with great destruction.
[tr. Ewans (2022)]

Extreme greatness brings no balance to mortal men, and pays a penalty of greater disaster [atē] whenever a superhuman force [daimōn] is angry with a household [oikos].
[tr. Coleridge / Ceragioli / Nagy / Hour25]

Another said -- "Why, ne'er a peevish Boy,
"Would break the Bowl from which he drank in Joy;
"Shall He that made the Vessel in pure Love
"And Fancy, in an after Rage destroy?
[tr. FitzGerald, 1st ed. (1859), # 62]

Another said, "Why, ne'er a peevish Boy
"Would break the Cup from which he drank in Joy;
"Shall He that of his own free Fancy made
"The Vessel, in an after-rage destroy!"
[tr. FitzGerald, 2nd ed. (1868), # 92]

Then said a Second -- "Ne'er a peevish Boy
"Would break the Bowl from which he drank in joy;
"And He that with his hand the Vessel made
"Will surely not in after Wrath destroy."
[tr. FitzGerald, 3rd ed. (1872), # 85; 4th ed. (1879) # 85; 5th ed. (1889), # 78]

Who can believe that he who made the cup would dream of destroying it? All those fair faces, all those lovely limbs, all those enchanting bodies, what love has made them, and what hate destroys them?
[tr. McCarthy (1879), # 100]

Behold these cups! Can He who deigned to make them,
In wanton freak let ruin overtake them,
So many shapely feet and hands and heads, --
What love drives Him to make, what wrath to break them?
[tr. Whinfield (1883), # 42]

What man believes that He who made the Vase
Will sometime shatter it in Anger base?
The Maker of these weak misguided Men
Will surely not in Wrath His Works efface.
[tr. Garner (1887), 8.8]

The elements of a cup which he has put together,
their breaking up a drinker cannot approve,
all these heads and delicate feet -- with his finger-tips,
for love of whom did he make them? -- for hate of whom did he break them?
[tr. Heron-Allen (1898), # 19]

He who has formed the goblet from the clay
Can ne'er destroy his art's surpassing token.
These hands and feet and face of beauty -- say,
Why framed in love, and why in fury broken?
[tr. Cadell (1899), # 12]

The framework of the cup He did unite.
To break in rage how should God deem it right?
So many comely heads, feet, hands and arms!
Shaped by what love, and broke in what despite?
[tr. Thompson (1906), # 81]

The Craftsman who hath made a cup so rare
To hold his wine, will handle it with care.
For love of whom, then, made He thee and me,
or hate of whom to break and not to spare?
[tr. Talbot (1908), # 19]

It is not allowable for a man, [even when] drunk, to destroy
the composition of a cup which he has put together.
So many fair heads and feet, formed by His hand, for
love of whom did He make them? and for hate of whom
did He destroy them?
[tr. Christensen (1927), # 77]

The parts which have united to form a goblet
Even the intoxicated refrain to break up again.
So many heads and tender hands;
By whose bounty were they united and through whose wrath were they broken up?
[tr. Rosen (1928), # 10]

We know that body once can earn His grace,
We should not wear it hence in wasteful ways;
Such graceful form, and slender hands and face,
He cherished so, should we in hate efface?
[tr. Tirtha (1941), # 5.16]

The elements that constitute a bowl
Hate all besotted murderers of bowls --
Bowls deftly moulded for the love of whom?
Then dashed to pieces, as a curse on whom?
[tr. Graves & Ali-Shah (1967), # 92]

This bowl, which in its symmetry
Before us perfect stands,
The Potter made from particles
Of human heads and hands.
His love achieved a masterpiece:
Whose hate, what drunken whim,
Could shater into nothingness
The clay so loved by him?
[tr. Bowen (1976), # 50 "The Potter"]

When the clay into a cup is molded
Its breaking, the drunk scolded;
Many limbs and heads are enfolded
Through whose love unfolded, by which decree folded?
[tr. Shahriari (1998), # 27, literal]

The genius that shapes the form
Is far above mundane and norm
Clay into life shall transform
Back into dust by death’s storm.
[tr. Shahriari (1998), # 27, figurative]

Say Muse the cause, what God prophan'd, or why
Heaven's Queen incens'd, one fam'd for piety
Did to such royles, dangers so great compell?
What I can in heavenly minds such passions dwell?
[tr. Ogilby (1649)]

O Muse! the causes and the crimes relate;
What goddess was provok'd, and whence her hate;
For what offense the Queen of Heav'n began
To persecute so brave, so just a man;
Involv'd his anxious life in endless cares,
Expos'd to wants, and hurried into wars!
Can heav'nly minds such high resentment show,
Or exercise their spite in human woe?
[tr. Dryden (1697)]

Declare to me, O Muse! the causes, in what the deity being offended, by what the queen of heaven was provoked to drive a man of distinguished piety to struggle with so many calamities, to encounter so many hardships. Is there such resentment in heavenly minds?
[tr. Davidson/Buckley (1854)]

Say, Muse, for godhead how disdained,
Or wherefore wroth, Heaven’s queen constrained
That soul of piety so long
To turn the wheel, to cope with wrong.
Can heavenly natures nourish hate
So fierce, so blindly passionate?
[tr. Conington (1866)]

O Muse, the causes tell, for what affront,
And why incensed, the queen of gods compelled
A hero for his piety renowned
To undergo such sufferings and such toils.
Is there such anger in celestial minds?
[tr. Cranch (1872)]

Muse, tell me why, for what attaint of her deity, or in what vexation, did the Queen of heaven drive one so excellent in goodness to circle through so many afflictions, to face so many toils? Is anger so fierce in celestial spirits?
[tr. Mackail (1885)]

Say, Muse, what wound of godhead was whereby all this must come,
How grieving, she, the Queen of Gods, a man so pious drave
To win such toil, to welter on through such a troublous wave:
-- Can anger in immortal minds abide so fierce and fell?
[tr. Morris (1900)]

O Muse, assist me and inspire my song,
The various causes and the crimes relate,
For what affronted majesty, what wrong
To injured Godhead, what offence so great
Heaven's Queen resenting, with remorseless hate,
Could one renowned for piety compel
To brave such troubles, and endure the weight
Of toils so many and so huge. O tell
How can in heavenly minds such fierce resentment dwell?
[tr. Taylor (1907), st. 2]

O Muse, the causes tell! What sacrilege,
or vengeful sorrow, moved the heavenly Queen
to thrust on dangers dark and endless toil
a man whose largest honor in men's eyes
was serving Heaven? Can gods such anger feel?
[tr. Williams (1910)]

Tell me, O Muse, the cause; wherein thwarted in will or wherefore angered, did the Queen of heaven drive a man, of goodness so wondrous, to traverse so many perils, to face so many toils. Can resentment so fierce dwell in heavenly breasts?
[tr. Fairclough (1916)]

Help me, O Muse, recall the reasons: why,
Why did the queen of heaven drive a man
So known for goodness, for devotion, through
So many toils and perils? Was there slight,
Affront, or outrage? Is vindictiveness
An attribute of the celestial mind?
[tr. Humphries (1951)]

Where lay the cause of it all? How was her godhead injured?
What grievance made the queen of heaven so harry a man
Renowned for piety, through such toils, such a cycle of calamity?
Can a divine being be so persevering in anger?
[tr. Day Lewis (1952)]

Tell me the reason, Muse: what was the wound
to her divinity, so hurting her
that she, the queen of gods, compelled a man
remarkable for his goodness to endure
so many crises, meet so many trials?
Can such resentment hold the minds of gods?
[tr. Mandelbaum (1971)]

Tell me the causes now, O Muse, how galled
In her divine pride, and how sore at heart
From her old wound, the queen of gods compelled him --
A man apart, devoted to his mission --
To undergo so many perilous days
And enter on so many trials. Can anger
Black as this prey on the minds of heaven?
[tr. Fitzgerald (1981)]

Tell me, Muse, the causes of her anger. How did he violate the will of the Queen of the Gods? What was his offense? Why did she drive a man famous for his piety to such endless hardship and such suffering? Can there be so much anger in the hearts of the heavenly gods?
[tr. West (1990)]

Muse, tell me the cause: how was she offended in her divinity,
how was she grieved, the Queen of Heaven, to drive a man,
noted for virtue, to endure such dangers, to face so many
trials? Can there be such anger in the minds of the gods?
[tr. Kline (2002)]

Muse, tell me why the Queen of Heaven
Was so aggrieved, her godhead so offended,
That she forced a man of faultless devotion
To endure so much hardship. Can there be
Anger so great the hearts of gods on high?
[tr. Lombardo (2005)]

     Tell me,
Muse, how it all began. Why was Juno outraged?
What could wound the Queen of the Gods with all her power?
Why did she force a man, so famous for his devotion,
to brave such rounds of hardship, bear such trials?
Can such rage inflame the immortals' hearts?
[tr. Fagles (2006)]

Rejoice not when thine enemy falleth, and let not thine heart be glad when he stumbleth:
Lest the Lord see it, and it displease him, and he turn away his wrath from him.
[KJV (1611)]

Should your enemy fall, do not rejoice, when he stumbles do not let your heart exult; for fear that at the sight Yahweh will be displeased and turn his anger away from him.
[JB (1966)]

Don't be glad when your enemies meet disaster, and don't rejoice when they stumble. The Lord will know if you are gloating, and he will not like it; and then maybe he won't punish them.
[GNT (1976)]

Should your enemy fall, do not rejoice, when he stumbles do not let your heart exult: for fear that Yahweh will be displeased at the sight and turn his anger away from him.
[NJB (1985)]

When your enemies fall, don’t rejoice.
When they stumble, don’t let your heart be glad,
or the Lord will see it and be displeased,
and he will turn his anger from them.
[CEB (2011)]

Do not rejoice when your enemies fall,
and do not let your heart be glad when they stumble,
lest the Lord see it and be displeased
and turn away his anger from them.
[NRSV (2021 ed.)]