It is man's consolation that the future is to be a sunrise instead of a sunset. Time presents works for time to come; work, then, and hope!
[tr. Anderson (1886)]

Let us disregard present gains, let us care only for the reputation we shall have with posterity; let us hope for that which we desire to have, but let us bear what shall have befallen us; lastly, let us reflect that the bodies of brave heroes and great men are mortal, but the emotions of the soul and the glory of their merits eternal.
[tr. Hickie (1888)]

Let us disregard present rewards, and fix our eyes on the glory which we shall receive from posterity. Let us think that the most desirable conduct, which is the most upright; let us hope for whatever we choose, but bear whatever befalls us, let us consider, lastly, that the bodies of brave men and great citizens are mortal, but that the impulses of the mind and the glory of virtue are everlasting.
[tr. Yonge (1891)]

Neglecting present gain, let us be in bondage to posterity; let us count best what is right; hoping to achieve our ends, let us nevertheless bear what may befall us; let us remember that the body of the great and brave is mortal, but the fame of their spirit and their virtues is eternal.
[tr. Rogers/Harley (1928)]

Let us disregard present advantages, let us work for glory in years to come; let us regard that as best which is most truly good ; let us hope for our wishes, but let us bear what comes. Lastly, let us remember, that if the body of a brave and great man is mortal, yet the impulses of the mind and the glory of virtue are eternal.
[tr. Gardner (Loeb) (1958)]

Will the future come? It seems that we may almost ask this question when we see such terrible shadow. Sullen face-to-face of the selfish and the miserable. On the part of the selfish, prejudices, the darkness of the education of wealth, appetite increasing through intoxication, a stupefaction of prosperity which deafens, a dread of suffering which, with some, is carried even to aversion for sufferers, an implacable satisfaction, the me so puffed up that it closes the soul; on the part of the miserable, covetousness, envy, hatred of seeing others enjoy, the deep yearnings of the human animal towards the gratifications, hearts full of gloom, sadness, want, fatality, ignorance impure and simple.
[tr. Wilbour (1862)]

Will the future arrive? it seems as we may almost ask this question on seeing so much terrible shadow. There is a somber, face-to-face meeting of the egotists and the wretched. In the egotist we trace prejudices, the cloudiness of a caste education, appetite growing with intoxication, and prosperity that stuns, a fear of suffering which in some goes so far as an aversion from the sufferers, an implacable satisfaction, and the feeling of self so swollen that it closes the soul. In the wretched we find covetousness, envy, the hatred of seeing others successful, the profound bounds of the human wild beast at satisfaction, and hearts full of mist, sorrow, want, fatality, and impure and simple ignorance.
[tr. Wraxall (1862)]

Will the future arrive? It seems as though we might almost put this question, when we behold so much terrible darkness. Melancholy face-to-face encounter of selfish and wretched. On the part of the selfish, the prejudices, shadows of costly education, appetite increasing through intoxication, a giddiness of prosperity which dulls, a fear of suffering which, in some, goes as far as an aversion for the suffering, an implacable satisfaction, the I so swollen that it bars the soul; on the side of the wretched covetousness, envy, hatred of seeing others enjoy, the profound impulses of the human beast towards assuaging its desires, hearts full of mist, sadness, need, fatality, impure and simple ignorance.
[tr. Hapgood (1887)]

Will the future ever arrive? The question seems almost justified when one considers the shadows looming ahead, the sombre confrontation of egoists and outcasts. On the side of the egoists, prejudice -- that darkness of a rich education -- appetite that grows with intoxication, the bemusement of prosperity which blunts the sense, the fear of suffering which in some cases goes so far as to hate all sufferers, and unshakeable complacency, the ego so inflated it stifles the soul; and on the side of the outcasts, greed and envy, resentment at the happiness of others, the turmoil of the human animal in search of personal fulfilment, hearts filled with fog, misery, needs, and fatalism, and simple, impure ignorance.
[tr. Denny (1976)]

Will the future come? We can almost ask this question, it seems, when we see such terrible shadows. Sullen face-to-face encounter of the selfish and the miserable. On the side of the selfish, prejudices, the darkness of the education of wealth, appetite increasing through intoxication, a stultifying of prosperity, which deafens, a dread of suffering taken, for some, as far as an aversion to sufferers, an implacable satisfaction, the self so puffed up it closes the soul; on the side of the miserable, covetousness, envy, hatred of seeing others enjoy, the deep yearnings of the human animal toward gratification, hearts filled with gloom, sadness, want, inevitability, ignorance impure and simple.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Let not things future trouble thee. For if necessity so require that they come to pass, thou shalt (whensoever that is) be provided for them with the same reason, by which whatsoever is now present, is made both tolerable and acceptable unto thee.
[tr. Casaubon (1634), 7.6]

Be not disturb'd about the Future; for if ever you come to it, you'll have the same Reason for your Guide, and Protection, which preserves you at present.
[tr. Collier (1701)]

Be not disturbed about futurity: You shall come to encounter with future events, possessed of the same reason you now employ in your present affairs.
[tr. Hutcheson/Moor (1742)]

Be not solicitous about future possibilities. You will encounter them when they approach, under the conduct of the same reason which you make use of on every present emergency.
[tr. Graves (1792)]

Let not future things disturb thee, for thou wilt come to them, if it shall be necessary, having with thee the same reason which now thou usest for present things.
[tr. Long (1862)]

Be not disturbed about the future, for if ever you come to it, you will have the same reason for your guide, which preserves you at the present.
[tr. Collier/Zimmern (1887)]

Let not the future perturb you. You will face it, if so be, with the same reason which is yours to meet the present.
[tr. Rendall (1898)]

Be not troubled about the future. You will come to it, if need be, with the same power to reason, as you use upon your present business.
[tr. Hutcheson/Chrystal (1902)]

Be not disquieted about the future. If thou must come thither, thou wilt come armed with the same reason which thou appliest now to the present.
[tr. Haines (Loeb) (1916)]

Let not the future trouble you; for you will come to it, if come you must, bearing with you the same reason which you are using now to meet the present.
[tr. Farquharson (1944)]

Never let the future disturb you. You will meet it, if you have to, with the same weapons of reason which today arm you against the present.
[tr. Staniforth (1964)]

Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (1997 ed.)]

Forget the future. When and if it comes, you’ll have the same resources to draw on -- the same logos.
[tr. Hays (2003)]

Do not let the future trouble you. You will come to it (if that is what you must) possessed of the same reason that you apply now to the present.
[tr. Hammond (2006)]

Do not allow the future to trouble your mind; for you will come to it, if come you must, bringing with you the same reason that you now apply to the affairs of the present.
[tr. Hard (2011 ed.)]

[Il vaut mieux employer notre son esprit à supporter les infortunes qui arrivent qu’à pénétrer celles qui peuvent arriver.]

A mans Wits are Employed to better purpose in bearing up under the misfortunes that lie upon him at present, than in foreseeing those that may come upon him hereafter.
[tr. Stanhope (1694), ¶175]

It is a better employment of the understanding to bear the misfortunes that actually befal us, than to penetrate into those that may.
[pub. Donaldson (1783), ¶463; ed. Lepoittevin-Lacroix (1797), ¶167]

The understanding is better employed in bearing actual misfortune, than in penetrating into that which possibly may befal us.
[ed. Carvill (1835), ¶393]

It is better to employ; our minds in supporting the misfortunes which actually happen, than in anticipating those which may happen to us.
[ed. Gowens (1851), ¶177]

It is far better to accustom our mind to bear the ills we have than to speculate on those which may befall us.
[tr. Bund/Friswell (1871), ¶174]

We make better use of our abilities by endeavoring to bear our misfortunes, than in seeking to forestall possible catastrophes.
[tr. Heard (1917), ¶174]

It is better to devote our minds to endurance of present misfortunes than to anticipation of those which the future may bring.
[tr. Stevens (1939), ¶174]

Our wits are better employed in helping us endure present misfortunes than in anticipating those that may yet be to come.
[tr. FitzGibbon (1957), ¶174]

It is better for our minds to help us bear existing misfortunes than prevent possible future ones.
[tr. Kronenberger (1959), ¶174]

It is better to employ our mind in bearing misfortunes which actually happen to us, than in predicting those which could occur in future.
[tr. Whichello (2016) ¶174]

• We have not inherited the land from our fathers, we have borrowed it from our children.
• We have not inherited the earth from our fathers and are hence entitled to use it according to our wishes. We have rather borrowed it from our children ...
• The world is not given by his fathers but borrowed from his children.
• We don’t inherit the earth from our fathers, we borrow it from our children.
• We have not inherited the earth from our fathers, we are borrowing it from our children.
• We have not inherited the earth from our parents, we have borrowed it from our children.
• We have not inherited the land from our parents, we are borrowing it from our children.
• We do not inherit the Earth from our ancestors, we borrow it from our children.
• We did not inherit the earth from our ancestors; we borrowed it from our descendants.
• We did not inherit our future from our ancestors, we have borrowed it from our children..

But there is another form that life can take. We can learn about it from exceptional people of our own culture, and from other cultures less destructive than ours. I am speaking of the lives of people who have undertaken to cherish the world and do it no damage, not because they are duty-bound, but because they love the world and love their children; whose work serves the earth they live on and from and with, and is therefore pleasurable and meaningful and unending; whose rewards are not deferred until “retirement,” but arrive daily and seasonally out of the details of the life of their place; whose goal is the continuance of the life of the world, which for a while animates and contains them, and which they know they can never encompass with their understanding or desire.

But let those who desire not the future, think of it. In saying no to progress, it is not the future which they condemn, but themselves They give themselves a melancholy disease; they inoculate themselves with the past. There is but one way of refusing To-morrow, that is to die.
[tr. Wilbour (1862)]

But those who desire no future ought to reflect; by saying no to progress they do not condemn the future, but themselves, and they give themselves a deadly disease by inoculating themselves with the past. There is only one way of refusing to-morrow, and that is by dying.
[tr. Wraxall (1862)]

But let those who do not desire a future reflect on this matter. When they say "no" to progress, it is not the future but themselves that they are condemning. They are giving themselves a sad malady; they are inoculating themselves with the past. There is but one way of rejecting To-morrow, and that is to die.
[tr. Hapgood (1887)]

But those who do not want the future should think it over. In saying no to progress, it is not the future that they condemn, but themselves. They are giving themselves a melancholy disease; they are inoculating themselves with the past. There is only one way of refusing tomorrow, and that is to die.
[tr. Wilbour/Fahnestock/MacAfee (1987)]

Say not, When I have leisure I will study; perchance thou mayest not have leisure.
[tr. Taylor (1897)]

Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
[tr. Gorfinkle (1913)]

Say not: ‘when I shall have leisure I shall study;’ perhaps you will not have leisure.
[tr. Kulp]

Do not say: When I can free myself [of my affairs] I shall learn (Torah); perhaps you will not free yourself.
[tr. Shraga Silverstein]

Do not say, "When I will be available I will study [Torah]," lest you never become available.
[Open Mishnah]

Do not say "When I have leisure, I will study," perhaps you will not have leisure.
[Source]

Say not, "When I have free time I shall study"; for you may perhaps never have any free time.

All that it really demonstrates is that our future will be the same as our past, and that the sin we have done once, and with loathing, we shall do many times, and with joy.

He who regards nothing more in his Works than the taste of the Age, has a greater value for his Person than his Writings: He should always aim at Perfection; and tho his Contemporaries refuse him Justice, Posterity will give it him.
[Bullord ed. (1696)]

He who regards nothing more in his Works than the Taste of his own Age, Considers his Person more than his Writings: He should always aim at Perfection, and tho his Contemporaries refuse him Justice, Posterity will give it him.
[Curll ed. (1713)]

He who regards nothing more in his Works than the Taste of the Age, has a greater value for his Person than his Writings: He should always aim at Perfection; and though his Cotempararies refuse him Justice, he will be better used by Posterity.
[Browne ed. (1752)]

He who only writes to suit the taste of the age, considers himself more than his writings. We should always aim at perfection, and then posterity will do us that justice which sometimes our contemporaries refuse.
[tr. Van Laun (1885)]

Thou art a fool, if thou think to live long, sith thou art not sure to live one day to the end. How many have been deceived through trust of long life, and suddenly have been taken out of this world or they had thought. How oft hast thou heard say that such a man was slain, and such a man was drowned, and such a man fell and broke his neck ? This man as he ate his meat was strangled, and this man as he played took his death ; one with fire, another with iron, another with sickness, and some by theft have suddenly perished ! And so the end of all men is death, for the life of man as a shadow suddenly fleeth and passeth away.
[tr. Whitford/Raynal (1530/1871)]

You are foolish if you think to live long, since you are not certain to live one day through to the end. How many have been deceived through trusting in a long life who have suddenly been taken out of the world much sooner than they had thought. How often have you heard that such a man was slain, and such a man was drowned, and such a man fell and broke his neck; this man choked on his food, and this man died in his recreation; one by fire, another by the sword, another by sickness, and some by theft have suddenly perished. And so the end of all men is death, and the life of man is as a shadow which suddenly glides and passes away.
[tr. Whitford/Gardiner (1530/1955)]

Ah foole, why dost thou think to live long, when thou canst not promise to thy selfe one day, how many have been deceived and suddenly snatcht away? How often dost thou hear these reports, such a man is slain, another is drowned, a third breaks his neck with a fall, this man died eating, and that man playing? One perished by fire, another by the sword, another of the plague, and another was slain by theeves, thus death is the end of all, and mans life passeth away like a shadow.
[tr. Page (1639), 1.23.29-31]

Does any Confidence of long Life encourage you to defer putting this good Advice in Execution speedily ? Nay, but reflect, fond Man, how little you can promise your self one poor single Day. How many Instances have you before your Eyes, or fresh in your Remembrance, of Persons miserably deluded and disappointed in this Hope, and hurried out of the Body without any warning at all? How often have you been surprized with the News of this Friend being run thro', another drowning crossing the Water, a Third breaking his Neck by a Fall, a Fourth fallen down dead at Table, or choaked with his Meat, a Fifth seized with an Apoplex at Play, a Sixth burnt in his Bed, a Seventh murthered, an Eighth killed by Thieves, a Ninth struck with Lightning, or Blasting, or Pestilence, a Tenth swallow'd up in an Earthquake. Such vast variety of Deaths surround us, and so fleeting a Shadow is the Life of a Man.
[tr. Stanhope (1696; 1706 ed.)]

Ah foolish man! why dost thou still flatter thyself with the expectation of a long life, when thou canst not be sure of a single day? How many unhappy fools, deluded by this hope, are in some unexpected moment separated from the body! How often dost thou hear, that one is slain, another is drowned, another by falling from a precipice has broken his neck, another is choaked in eating, another has dropt down dead in the exercise of some favorite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus is death common to every age; and man suddenly passeth away as a vision of the night.
[tr. Payne (1803), 1.23.8]

Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another man is drowned, a third breaks his neck with a fall from some high place, this man died eating, and that man playing! One perished by fire, another by the sword, another of the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[ed. Parker (1841)]

Ah, foolish man! why dost thou think thou wilt live long, when thou canst not count upon a single day? How many souls, deluded by this hope, are, in some unexpected moment, separated from the body! How often dost thou hear, that "one is slain, another is drowned, another, by falling form a precipice, has broken his neck -- another is choaked in eating; another has dropt down dead in the exercise of some favourite diversion; and that thousands, indeed, are daily perishing by fire, by sword, by the plague, or by the violence of robbers! Thus, death is the end of all; and the life of man passeth away suddenly like a shadow.
[tr. Dibdin (1851)]

Ah, fool! why dost thou think to live long, when thou art not sure of one day? How many thinking to live long have been deceived, and snatched unexpectedly away? How often hast thou heard related, that such a one was slain by the sword; another drowned; another, from a height, broke his neck; one died eating, another playing? Some have perished by fire; some by the sword; some by pestilence; and some by robbers. And so death is the end of all; and man's life suddenly passeth away like a shadow.
[ed. Bagster (1860)]

Ah, foolish one! why thinkest thou that thou shalt live long, when thou art not sure of a single day? How many have been deceived, and suddenly have been snatched away from the body! How many times hast thou heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus cometh death to all, and the life of men swiftly passeth away like a shadow.
[tr. Benham (1874)]

Ah! fool, why dost thou think to live long, when thou canst not promise to thyself one day. How many have been deceived and suddenly snatched away! How often dost thou hear these reports, Such a man is slain, another is drowned, a third has broken his neck with a fall, this man died eating, and that man playing! One perished by fire, another by the sword, another by the plague, another was slain by thieves. Thus death is the end of all, and man's life suddenly passeth away like a shadow.
[tr. Anon. (1901)]

Ah, foolish man, why do you plan to live long when you are not sure of living even a day? How many have been deceived and suddenly snatched away! How often have you heard of persons being killed by drownings, by fatal falls from high places, of persons dying at meals, at play, in fires, by the sword, in pestilence, or at the hands of robbers! Death is the end of everyone and the life of man quickly passes away like a shadow.
[tr. Croft/Bolton (1940)]

Ah fool, why think of living long when you have no certainty of a day? How many are mistaken and unexpectedly snatched away from the body. How often you have heard men say, he is killed by the sword, he is drowned, he broke his neck falling from a height, he choked while eating, he met his end while at play; one perished by fire, another from plague, another by a robber; and so death is the end of all; and man’s life passes suddenly like a shadow.
[tr. Daplyn (1952)]

Foolish man, how can you promise yourself a long life, when you are not certain of a single day? How many have deceived themselves in this way, and been snatched unexpectedly from life! You have often heard how this man was slain by the sword; another drowned; how another fell from a high place and broke his neck; how another died at table; how another met his end in play. One perishes by fire, another by the sword, another from disease, another at the hands of robbers. Death is the end of all men; and the life of man passes away suddenly as a shadow.
[tr. Sherley-Price (1952)]

You fool, why do you imagine you will live a long life. when you cannot be sure of a single day? Many have made this mistake and have been snatched away from life when they least expected it. So often you hear people saying that so and so has been killed in battle, and so and so drowned; another man has fallen from a height and broken his neck; one choked over a meal, another met his end in some sport. Others have died by -- fire, by violence, by sickness, by robbery -- death is the end of all, and the life of man passes by and vanishes like a shadow.
[tr. Knott (1962)]

Foolish one, why do you hope for long life when not even one day is certain? How many there are who think they will live long, but are mistaken and snatched from the body unexpectedly. How often have you heard it said: This man fell by the sword; that man was drowned; another fell and broke his neck; yet another was taken while at table and the other was at sport when the end came. One by fire, another by steel, yet another by pestilence and again another by thieves met his death. Death is the end of all men and man’s life is a shadow that quickly passes by.
[tr. Rooney (1979)]

Ah, my foolish friend! why do you think of living a long life when you are not sure of even one day? How many people are tricked and unexpectedly snatched away? How often have you heard it said that someone was murdered, someone else drowned, another broke his neck falling from a high place, yet another choked while eating, and someone else met his end while playing; one person died by fire, another from disease, and another was killed by a robber, and thus death is the end of all, and our life passes suddenly like a shadow.
[tr. Creasy (1989)]

They who care not for the morrow will the sooner have their sorrow.
[tr. Jennings (1895), 15.11]

If a man takes no thought for the morrow, he will be sorry before today is out.
[tr. Ku Hung-Ming (1898), 15.11]

Who heeds not the future will find sorrow at hand.
[tr. Soothill (1910), 15.11]

Men who don't think of the far, will have trouble near.
[tr. Pound (1933), 15.11]

He who will not worry about what is far off will soon find something worse than worry close at hand.
[tr. Waley (1938), 15.11]

If a man does not give thought to problems which are still distant, he will be worried by them when they get nearer
[tr. Ware (1950), 15.12]

He who gives no thought to difficulties in the future is sure to be best by worries much closer at hand.
[tr. Lau (1979), 15.12]

If a man avoids thinking about distant matters he will certainly have worries close at hand.
[tr. Dawson (1993), 15.12]

A man with no concern for the future is bound to worry about the present.
[tr. Leys (1997), 15.12]

If a man does not have long-range considerations, he will surely incur imminent afflictions.
[tr. Huang (1997), 15.12]

If one has no any consideration for the future, might have some anxiety in near.
[tr. Cai/Yu (1998), 15.12]

The person who does not consider what is still far off will not escape being alarmed at what is near at hand.
[tr. Ames/Rosemont (1998), 15.12]

If a man has no worries about what is far off, he will assuredly have troubles that are near at hand.
[tr. Brooks/Brooks (1998), 15.12]

If things far away don't concern you, you'll soon mourn things close at hand.
[tr. Hinton (1998), 15.12]

The person who fails to take far-reaching precautions is sure to encounter near-at-hand woes.
[tr. Watson (2007) 15.12]

The person who does not think ahead about the distant future is sure to be troubled by worries close at hand.
[tr. Annping Chin (2014)]

If a person does not plan and prepare for the future, he must be beset by worries and troubles very soon.
[tr. Li (2020), 15.12]

Live, and preserve yourselves for better chance.
[tr. Ogilby (1649)]

Endure the hardships of your present state;
Live, and reserve yourselves for better fate.
[tr. Dryden (1697)]

Bear up, and live for happier days.
[tr. Conington (1866)]

Be firm,
And keep your hearts in hope of brighter days.
[tr. Cranch (1872), l. 263ff]

Keep heart, and endure till prosperous fortune come.
[tr. Mackail (1885)]

Abide, endure, and keep yourselves for coming days of joy.
[tr. Morris (1900)]

Bear up; reserve you for a happier day.
[tr. Taylor (1907), l. 238]

Have patience all!
And bide expectantly that golden day.
[tr. Williams (1910)]

Endure, and keep yourselves for days of happiness.
[tr. Fairclough (1916)]

Endure, and keep yourself for better days.
[tr. Humphries (1951)]

Hold on, and find salvation in the hope of better things!
[tr. Day Lewis (1952)]

Hold out, and save yourselves for kinder days.
[tr. Mandelbaum (1971)]

Be patient:
Save yourselves for more auspicious days.
[tr. Fitzgerald (1981), ll. 282-83]

Endure,
and preserve yourselves for happier days.
[tr. Kline (2002)]

Endure, and save yourselves for happier times.
[tr. Lombardo (2005)]

Bear up.
Save your strength for better times to come.
[tr. Fagles (2006)]

Hold on.
Save your strength for better days to come.
[tr. Bartsch (2021)]

Courage recall, banish sad feare; delight
It may hereafter these things to recite,
[tr. Ogilby (1649)]

Resume your courage and dismiss your care.
An hour will come, with pleasure to relate
Your sorrows past, as benefits of Fate.
[tr. Dryden (1697)]

Resume then your courage, and dismiss your desponding fears; perhaps hereafter it may delight you to remember these sufferings.
[tr. Davidson/Buckley (1854)]

Come, cheer your souls, your fears forget;
This suffering will yield us yet
⁠A pleasant tale to tell.
[tr. Conington (1866)]

Recall your courage ; banish gloomy fears.
Some day perhaps the memory even of these
Shall yield delight.
[tr. Cranch (1872)]

Recall your courage, put dull fear away. This too sometime we shall haply remember with delight.
[tr. Mackail (1885)]

Come, call aback your ancient hearts and put your fears away!
This too shall be for joy to you remembered on a day.
[tr. Morris (1900)]

Fear not; take heart; hereafter, it may be
These too will yield a pleasant tale to tell.
[tr. Taylor (1907)]

Recall your courage and put away sad fear. Perchance even this distress it will some day be a joy to recall.
[tr. Fairclough (1916)]

Call the nerve back; dismiss the fear, the sadness.
Some day, perhaps, remembering even this
Will be a pleasure.
[tr. Humphries (1951)]

Take heart again, oh, put your dismal fears away!
One day -- who knows? -- even these will be grand things to look back on.
[tr. Day Lewis (1952)]

Call back
your courage, send away your grieving fear.
Perhaps one day you will remember even
these our adversities with pleasure.
[tr. Mandelbaum (1971), l. 281ff]

Now call back
Your courage, and have done with fear and sorrow.
Some day, perhaps, remembering even this
Will be a pleasure.
[tr. Fitzgerald (1981), l. 275ff]

So summon up your courage once again. This is no time for gloom or fear. The day will come, perhaps, when it will give you pleasure to remember even this.
[tr. West (1990)]

Remember your courage and chase away gloomy fears:
perhaps one day you’ll even delight in remembering this.
[tr. Kline (2002)]

Recall your courage
And put aside your fear and grief. Someday, perhaps,
It will help to remember these troubles as well.
[tr. Lombardo (2005), l. 238ff]

Call up your courage again. Dismiss your grief and fear.
A joy it will be one day, perhaps, to remember even this.
[tr. Fagles (2006)]

Perhaps one day it will be a joy to remember also these things.
[tr. @sentantiq (2011)]

Summon your spirits back, and abandon your sad fear:
perhaps one day even these things will be a pleasing memory.
[tr. @sentantiq/Robinson (2015)]

Perhaps one day it will be a joy to remember even these things
[tr. @sentantiq (2016)]

One day we’re going to look back on even this and laugh (maybe).
[tr. Tortorelli (2017)]

Perhaps someday it will bring pleasure to recall these things.
[tr. @sentantiq (2020)]

Be brave, let go your fear and despair.
Perhaps someday even memory of this will bring you pleasure.
[tr. Bartsch (2021)]

Thou'lt live to morrow? -- 'tis too late to day:
Hee's wise who yesterday, I liv'd, can say.
[tr. Sherburne (1651)]

Thou'lt live tomorrow? -- this day's life's too late:
He's wise that lived before the present date.
[tr. Fletcher (1656)]

Tomorrow will I live, the fool does say;
Today itself's too late; the wise lived yesterday.
[tr. Cowley (1668), in Hay, "Appendix," ep. 59]

Today to live, ev'n that's too late I say.
The wiseman, Posthumus, liv'd Yesterday.
[tr. Oldmixon (1728)]

You will live, you say, tomorrow; it is late, Posthumus, to live today; he is wise who lived yesterday.
[tr. Amos (1858), ch. 3, ep. 46, noted as Martial Book 5, ep. 59]

You will live tomorrow: even today it is too late to begin to live. He is the wise man, Postumus, who lived yesterday.
[tr. Bohn's Classical (1859)]

To live today, Postumus, is already too late. He is wise, whoever he be, Postumus, who "lived" yesterday.
[tr. Ker (1919)]

"Tomorrow": -- nay, do not this moment delay.
The wise man is he who has lived yesterday.
[tr. Pott & Wright (1921)]

You'll live tomorrow? Now's too late, I say.
He's wise, my Postumus, who lived yesterday.
[tr. Francis & Tatum (1924), #255]

Yes, this is what wise Martial says,
Though in another way:
"It's much too late today to live!
The wise lived yesterday!"
[tr. Marcellino (1968), "To a Crass Procrastinator"]

"Tomorrow"? -- Postumus, today's too late.
The wise man, Postumus, lived yesterday.
[tr. Whigham (1987)]

Will you live tomorrow? It's already overlate, Postumus, to live today. He is wise, Postumus, who lived yesterday.
[tr. Shackleton Bailey (1993)]

Tomorrow? It’s already too late to live today:
He who lived yesterday, Postumus, he is wise.
[tr. Kline (2006)]

Forget tomorrow's teasing long delay.
To make life pleasant, dwell on yesterday.
[tr. Wills (2007)]

Will you live then? Today is late already.
He's wise who did his living yesterday.
[tr. McLean (2014)]

Believe me, wise men don’t say “I shall live to do that,”
Tomorrow’s life is too late; live today.

Trust me, it is not wise to say,
I'll live; 'twill be too late tomorrow,
Live if thou'rt wise today.
[tr. Oldmixon (1728)]

"I'll live tomorrow," will a wise man say?
Tomorrow is too late, then live today.
[tr. Hay (1755), quoted in Bohn's, but not in Hay's own book]

Tomorrow I shall live, the fool will say. [...]
Wouldst thou be sure of living? Live today.
[tr. Elphinston (1782), Book 2, ep. 45]

No wisdom 'tis to say "I'll soon begin to live."
'Tis late to live tomorrow; live today.
[ed. Harbottle (1897)]

It sorts not, believe me, with wisdom to say "I shall live."
Too late is tomorrow's life; live thou today.
[tr. Ker (1919)]

"I'll live tomorrow," no wise man will say;
Tomorrow is too late. Then live today.
[tr. Francis & Tatum (1924), #10]

To say, "I mean to live," is folly's place:
Tomorrow's life comes late; live, then, today.
[tr. Duff (1929)]

It's not a wise man's part to say
"I'll live," Tomorrow's life is much to late.
Live! Today.
[tr. Bovie (1970)]

Believe me, the wise man does not say "1 shall live." Tomorrow's life is too late. Live today.
[tr. Shackleton Bailey (1993)]

No sage will e'er "I'll live tomorrow" say:
Tomorrow is too late: live thou today.
[tr. WSB]

The historie is very full of such, who a thousand wayes have changed a lingering-toylsome life with death. Lucius Aruntius killed himselfe (as he saide) to avoyde what was past, and eschew what was to come.
[tr. Florio (1603)]

History abounds with instances of persons that have in a thousand forms, exchanged a melancholy life for death. Lucius Aruntius killed himself for the sake, as he said, of flying from deeds past and to come.
[tr. Cotton (1686), Vol. 1, ch. 60]

History is everywhere full of those who by a thousand ways have exchanged a painful and irksome life for death. Lucius Aruntius killed himself, to fly, he said, both the future and the past.
[tr. Cotton/Hazlitt (1877)]

History is chock full of those who in a thousand ways have changed a painful life for death. Lucius Arruntius killed himself, he said, to escape both the future and the past.
[tr. Frame (1943)]

History is full of people who have, in thousands of ways, exchanged a pain-filled life for death. Lucius Aruntius killed himself, "to escape," he said, "from the future and the past."
[tr. Screech (1987)]

No man properly can be said to live more than that which is now present, which is but a moment of time. Whatsoever is besides either is already past, or uncertain.
[tr. Casaubon (1634)]

Remembering withal, that every Mans Life lies all within the Present; For the Past is spent, and done with, and the Future is uncertain: Now the Present is strictly examin'd, is but a point of Time. Well then!
[tr. Collier (1701)]

Remember also that each man lives only the present moment: The rest of time is either spent and gone, or is quite unknown.
[tr. Hutcheson/Moor (1742)]

Recollect, moreover, what I have formerly remarked, "that every one lives that moment only which is now present." For the rest of his life is either already past, or is wrapt in uncertainty.
[tr. Graves (1792)]

Bear in mind that every man lives only this present time, which is an indivisible point, and that all the rest of his life is either past or it is uncertain.
[tr. Long (1862)]

Remembering withal, that every man's life lies all within the present, which is but a point of time; for the past is spent, and the future is uncertain.
[tr. Collier/Zimmern (1887)]

And bear in mind withal that every man lives only in the present, this passing moment' all else is life outlived, or yet undisclosed.
[tr. Rendall (1898)]

Remember also that every man lives only this present moment, which is a fleeting instant: the rest of time is either spent or quite unknown.
[tr. Hutcheson/Chrystal (1902)]

Remember withal that it is only this present, a moment of time, that a man lives: all the rest either has been lived or may never be.
[tr. Haines (Loeb) (1916)]

Each of us lives only in the present, this brief moment; the rest is either a life that is past, or is in an uncertain future.
[tr. Farquharson (1944)]

Remember, furthermore, that each of us lives only in the present, this fleeting moment of time, and that the rest of one's days are either dead and gone or lie in an unknowable future.
[tr. Hard (1997 ed.)]

Each of us lives only now, this brief instant. The rest has been lived already, or is impossible to see.
[tr. Hays (2003)]

Remind yourself too that each of us lives only in the present moment, a mere fragment of time: the rest is life past or uncertain future.
[tr. Hammond (2006)]

Also remember that each person lives in this very moment, and that the rest either has already happened or else is entirely uncertain.
[tr. Needleman/Piazza (2008)]

Remember, furthermore, that each of us lives only in the present, this fleeting moment of time, and that the rest of one’s life has either already been lived or lies in an unknowable future.
[tr. Hard (2011 ed.)]

Keep in mind that each of us only lives int he present, this brief moment of time; the rest of our life has been lived already or lies in the uncertain future.
[tr. Gill (2013)]

Upon to Morrow reckon not,
Then if it comes 'tis clearly got.
[Fanshaw (1666)]

All Cares, and Fears are fond and vain,
Fly vexing thoughts of dark to-morrow;
What Chance scores up, count perfect gain,
And banish business, banish sorrow.
[tr. Creech (1684)]

To-morrow and her works defy,
Lay hold upon the present hour,
And snatch the pleasures passing by,
To put them out of fortune's power:
[tr. Dryden (c. 1685)]

O, ask not what the morn will bring,
But count as gain each day that chance
May give you.
[tr. Conington (1872)]

Avoid inquiring what may happen to-morrow; and whatever day fortune shall bestow on you, score it up for gain.
[tr. Smart/Buckley (1853)]

Let not to-morrow's change or chance
Perplex thee, but as gain
Count each new day!
[tr. Martin (1864)]

Shun to seek what is hid in the womb of the morrow;
Count the lot of each day as clear gain in life’s ledger.
[tr. Bulwer-Lytton (1870)]

What brings to-morrow care not to ask, and what
Fortune each day may bring, set it down as gain.
[tr. Phelps (1897)]

What is to be to-morrow do not ask: appraise
As gain the course of days Fortune will yield.
[tr. Garnsey (1907)]

What next morn's sun may bring, forbear to ask;
But count each day that comes by gift of chance
So much to the good.
[tr. Marshall (1908)]

Cease to ask what the morrow will bring forth, and set down as gain each day that Fortune grants!
[tr. Bennett (Loeb) (1912)]

Ask not the morrow's good or ill;
Reckon it gain however chance
May shape each day.
[tr. Mills (1924)]

Try not to guess what lies in the future, but
As Fortune deals days enter them into your
Life's book as windfalls, credit items,
Gratefully.
[tr. Michie (1963)]

Stop wondering after tomorrow: take
Day by day the days you’re granted.
[tr. Raffel (1983)]

Cease to ask what tomorrow may bring
and count as gain whatever Fortune grants you today.
[tr. Alexander (1999)]

Don’t ask what tomorrow brings, call them your gain
whatever days Fortune gives.
[tr. Kline (2015)]

Leave off asking what tomorrow will bring, and
whatever days fortune will give, count them
as profit.
[tr. Wikisource (2021)]

• There are two classes of people who tell what is going to happen in the future: Those who don't know, and those who don't know they don't know.
• You can divide the world into those who don't know and those who don't know they don't know.
• There are those who don't know, and there are those who don't know they don't know.
• We have two kinds of forecasters: Those who don't know ... and those who don't know they don't know.
• There are two kinds of economists: those who don't know the future, and those who don't know they don't know.

For we know that the whole creation groaneth and travaileth in pain together until now. And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body. For we are saved by hope: but hope that is seen is not hope: for what a man seeth, why doth he yet hope for? But if we hope for that we see not, then do we with patience wait for it.
[KJV (1611)]

From the beginning till now the entire creation, as we know, has been groaning in one great act of giving birth; and not only creation, but all of us who possess the first-fruits of the Spirit, we too groan inwardly as we wait for our bodies to be set free. For we must be content to hope that we shall be saved -- our salvation is not in sight, we should not have to be hoping for it if it were -- but, as I say, we must hope to be saved since we are not saved yet -- it is something we must wait for with patience.
[JB (1966)]

We are well aware that the whole creation, until this time, has been groaning in labour pains. And not only that: we too, who have the first-fruits of the Spirit, even we are groaning inside ourselves, waiting with eagerness for our bodies to be set free. In hope, we already have salvation; in hope, not visibly present, or we should not be hoping -- nobody goes on hoping for something which is already visible. But having this hope for what we cannot yet see, we are able to wait for it with persevering confidence.
[NJB (1985)]

For we know that up to the present time all of creation groans with pain, like the pain of childbirth. But it is not just creation alone which groans; we who have the Spirit as the first of God's gifts also groan within ourselves as we wait for God to make us his children and set our whole being free. For it was by hope that we were saved; but if we see what we hope for, then it is not really hope. For who of us hopes for something we see? But if we hope for what we do not see, we wait for it with patience.
[GNT (1992 ed.)]

We know that the whole creation has been groaning together as it suffers together the pains of labor, and not only the creation, but we ourselves, who have the first fruits of the Spirit, groan inwardly while we wait for adoption, the redemption of our bodies. For in hope we were saved. Now hope that is seen is not hope, for who hopes for what one already sees? But if we hope for what we do not see, we wait for it with patience.
[NRSV (2021 ed.)]

The New Frontier is here, whether we seek it or not. Beyond that frontier are the uncharted areas of science and space, unsolved problems of peace and war, unconquered pockets of ignorance and prejudice, unanswered questions of poverty and surplus. It would be easier to shrink back from that frontier, to look to the safe mediocrity of the past, to be lulled by good intentions and high rhetoric -- and those who prefer that course should not vote for me or the Democratic party.
But I believe the times require imagination and courage and perseverance. I'm asking each of you to be pioneers toward that New Frontier. My call is to the young in heart, regardless of age -- to all who respond to the Scriptural call: "Be strong and of a good courage; be not afraid, neither be dismayed."
For courage -- not complacency -- is our need today. Leadership -- not salesmanship. And the only valid test of leadership is the ability to lead, and lead vigorously.

Who feareth to suffer, suffereth alreadie, because he feareth.
[tr. Florio (1603)]

Who fears to suffer, does already suffer what he fears.
[tr. Cotton (1686)]

He who dreads suffering already suffers what he dreads.
[tr. Ives (1925)]

He who fears he shall suffer, already suffers because of his fear.
[tr. Zeitlin (1934)]

He who fears he will suffer, already suffers from his fear.
[tr. Frame (1943)]

He who is afraid of suffering already suffers from his own fears.
[tr. Cohen (1958)]

A man who fears suffering is already suffering from what he fears.
[Source (1958)]

Anyone who is afraid of suffering suffers already of being afraid.
[tr. Screech (1987)]

Full text.