An hart the better chevalier as it came then to passe
Did chase an horse that fed with him from eating of the grasse.
The tryumpher after that he was parted from his foe
The man from backe, the bitt from mouthe he could not rid them fro.
So, he that feareth povertie his fredom cannot houlde.
Fredome, better then mettells all better then choysest goulde.
That foole shall beare in dede a Lorde, and lyve a dayly thrall,
For that he will not knowe to use and lyve upon a small.
[tr. Drant (1567)]

The Stagg superior both in Arms and Force,
Out of the Common-Pasture drove the Horse:
Untill the vanquish'd after a long fight
Pray'd Man's assistance, and receiv'd the Bit:
But, having beat the Victor, could not now
Bit from his Mouth, nor Man from his Back throw.
So He that fearing Poverty, hath sold
Away his Liberty; better then Gold,
Shall carry a proud Lord upon his back,
And serve for ever, 'cause he could not lack.
[tr. Fanshawe; ed. Brome (1666)]

Both fed together, till with injur'ous force,
The stoutest Deer expell'd the weaker Horse:
He beaten, flyes to Man to right his Cause,
Begs help, and takes the Bridle in his Jaws.
Yet tho He Conquer'd, tho He rul'd the Plain,
He bore the Rider still, and felt the Rein.
Thus the mean Wretch, that fearing to be poor,
Doth sell his Liberty for meaner Ore:
Must bear a Lord, He must be still a Slave,
That cannot use the little Nature gave.
[tr. Creech (1684)]

A lordly stag, arm'd with superior force,
Drove from their common field a vanquisht horse,
Who for revenge to man his strength enslav'd,
Took up his rider, and the bitt received:
But, though he conquer'd in the martial strife,
He felt his rider's weight, and champt the bitt for life.
So he, who poverty with horror views,
Nor frugal nature's bounty knows to use;
Who sells his freedom in exchange for gold
(Freedom for mines of wealth too cheaply sold),
Shall make eternal servitude his fate,
And feel a haughty master's galling weight.
[tr. Francis (1747)]

It chanced that after many a well-fought bout
The Stag contrived to put the Horse to rout;
'Till, from his pasture driven, the foe thought fit
To ask the aid of man and took the bit.
He conquer'd; but, his triumph o'er, began
To find he could shake off nor bit nor man.
such is the fate of him who, if he please,
Might rest in humble competence and ease,
Yet through the dread of penury has sold
That independence which surpasses gold.
Henceforth he'll serve a tyrant for his pains,
And stand or budge as avarice pulls the reins.
[tr. Howes (1845)]

The stag, superior in fight, drove the horse from the common pasture, till the latter, worsted in the long contest, implored the aid of man and received the bridle; but after he had parted an exulting conqueror from his enemy, he could not shake the rider from his back, nor the bit from his mouth. So he who, afraid of poverty, forfeits his liberty, more valuable than mines, avaricious wretch, shall carry a master, and shall eternally be a slave, for not knowing how to use a little.
[tr. Smart/Buckley (1853)]

The stag was wont to quarrel with the steed,
Nor let him graze in common on the mead:
The steed, who got the worst in each attack,
Asked help from man, and took him on his back:
But when his foe was quelled, he ne'er got rid
Of his new friend, still bridled and bestrid.
So he who, fearing penury, loses hold
Of independence, better far than gold,
Will toil, a hopeless drudge, till life is spent,
Because he'll never, never learn content.
[tr. Conington (1874)]

Once on a time a stag, at antlers' point,
Expelled a horse he'd worsted, from the joint
Enjoyment of the pasture both had cropped:
Still, when he ventured near it, rudely stopped.
The steed called in man's aid, and took the bit:
Thus backed, he charged the stag, and conquered it.
But woe the while! nor rider, bit, nor rein
Could he shake off, and be himself again.
So he who, fearing poverty, hath sold
His freedom, better than uncounted gold.
Will bear a master and a master's laws.
And be a slave unto the end, because
He will not learn, what fits him most to know.
How far, discreetly used, small means will go.
[tr. Martin (1881)]

The stag, being the more powerful animal in fight, was accustomed to drive off the horse from the open pasture until the latter, feeling his inferiority, after a protracted contest, implored the help of man, and received the rein. But after that, a revengeful victor, he had left his foe he threw not off the rider from his back nor the bit from his mouth. In a like manner the man who, through a dread of a small income, possesses not freedom -- preferable to metallic treasure -- will, basely, carry a master and yield him perpetual servitude, because he knows not how to enjoy a little.
[tr. Elgood (1893)]

The stag could best the horse in fighting and used to drive him from their common pasture, until the loser in the long contest begged the help of man and took the bit. But after that, in overweening triumph, he parted from his foe, he did not dislodge the rider from his back or the bit from his mouth. So he who through fear of poverty forfeits liberty, which is better than mines of wealth, will in his avarice carry a master, and be a slave for ever, not knowing how to live on little.
[tr. Fairclough (Loeb) (1926)]

The stag, victorious in fight, in course
Drove from the common pasturage the horse,
Until the horse, at last forced to submit,
Called in the help of man and took the bit;
But, when he had subdued his foe by force,
The rider from his back he couldn't divorce,
Nor from his mouth the bit. So, if in dread
Of Want, wone has one's freedom forfeited --
Freedom more precious than a mine outspread --
A master he will carry for his greed,
And always be a slave, because in deed
He knows not how to make a little do.
[tr. A. F. Murison (1931); ed. Kraemer, Jr (1936)]

The stag, in time past, could drive
The horse from the feeding ground, and beat him in fighting,
Until the perpetual loser came crying to man
To ask for his help, and accepted the bit. Then the horse
Fought the stag once again to a bitter conclusion, and won.
He walked off and left his foe, but now couldn’t shake
The bit from his mouth or the rider down from his back.
So one who, fearing poverty, loses the liberty
That is worth even more than a gold mine will carry a master,
And cravenly slave for another, simply because
He can't subsist on a little.
[tr. Palmer Bovie (1959)]

A stag battled a horse for the best grass in a field
And kept on winning until the loser in that long war
approached a man to beg his help, and took the bit.
But when it had won the bloody clash and routed its foe,
it could neither shake out the bit nor shake off the rider.
Anyone so scared of poverty he'd rather lose his freedom
than his mines is such a fool he bears a rider, a master
he'll obey forever, since he never learned to live on little.
[tr. Fuchs (1977)]

The stag was a better fighter than the horse
And often drove him out of their common pasture,
Until the horse, the loser, asked man's help
And acquiesced in taking the bit in his mouth.
But after his famous victory in this battle
He couldn't get the rider off his back
And he couldn't get the bit out of his mouth.
The man who'se afraid to be poor and therefore gives
His liberty away, worth more than gold,
Will carry a master on his back and be
A slave forever, not knowing how to live
On just a little.
[tr. Ferry (2001)]

The stag, being stronger than the horse, drove him away from the pasture
they shared, until, having had the worse of the age-old struggle,
the horse turned for help to man, and accept the bit.
But after routing his enemy and leaving the field in triumph
he never dislodged the rider from his back or the bit from his mouth.
So the man who, in fear of poverty, forgoes his independence
(a thing more precious than metals) has the shame of carrying a master;
he's a slave for life, as he will not make the best of a little.
[tr. Rudd (2005 ed.)]

The stag could always better the horse in conflict,
And drive him from open ground, until the loser
In that long contest, begging man’s help, took the bit:
Yet, disengaged from his enemy, as clear victor,
He couldn’t shed man from his back, the bit from his mouth.
So the perverse man who forgoes his freedom, worth more
Than gold, through fear of poverty, suffers a master
And is a slave forever, by failing to make much
Of little.
[tr. Kline (2015)]

The greatest thing of the world, is for a man to know how to be his owne.
[tr. Florio (1603)]

The greatest thing in the world is for a person to know that he is his own master.
[tr. Cotton (1686)]

The greatest thing in the world is for a man to know that he is his own.
[tr. Cotton/Hazlitt (1877)]

The greatest thing in the world is to know how to belong to oneself.
[tr. Ives (1925), 1.39]

The greatest thing in the world is to know how to be oneself.
[ed. Rat (1958), 1.39]

The greatest thing in the world is to know how to live to yourself
[tr. Screech (1987)]

The greatest thing in the world is to know how to belong to oneself.
[tr. Atkinson/Sices (2012)]

Look within; within is the fountain of all good. Such a fountain, where springing waters can never fail, so thou dig still deeper and deeper.
[tr. Casaubon (1634), 7.31]

Look Inwards, and turn over your self; For you have a lasting Mine of Happiness at home, if you will but Dig for't.
[tr. Collier (1701), 7.60]

Look inwards; within is the fountain of good; which is ever springing up, if you be always digging in it.
[tr. Hutcheson/Moor (1742)]

Look into your own bosom; for you have there a fountain of happiness, if you will searcyh for it, and suffer it to flow without interruption.
[tr. Graves (1792), 7.52]

Look within. Within is the fountain of good, and it will ever bubble up, if thou wilt ever dig.
[tr. Long (1862)]

Look inwards, for you have a lasting fountain of happiness at home that will always bubble up if you will but dig for it.
[tr. Collier/Zimmern (1887)]

Dig within. Within is the fountain of good; ever dig, and it will ever well forth water.
[tr. Rendall (1898)]

Look inward. Within is the fountain of Good. Dig constantly and it will ever well forth.
[tr. Hutcheson/Chrystal (1902)]

Look within. Within is the fountain of Good, ready always to well forth if thou wilt always delve.
[tr. Haines (Loeb) (1916)]

Delve within; within is the fountain of good, and it is always ready to bubble up, if you always delve.
[tr. Farquharson (1944)]

Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (1997 ed.)]

Dig deep; the water -- goodness -- is down there. And as long as you keep digging, it will keep bubbling up.
[tr. Hays (2003)]

Dig inside yourself. Inside there is a spring of goodness ready to gush at any moment, if you keep digging.
[tr. Hammond (2006)]

Turn your attention within, for the fountain of all that is good lies within, and it is always ready to pour forth, if you continually delve in.
[tr. Needleman/Piazza (2008)]

Dig within; for within you lies the fountain of good, and it can always be gushing forth if only you always dig.
[tr. Hard (2011 ed.)]

Search inside yourself; inside you is the fountain of goodness, and it continues to surge as long as you search.
[ed. Taplin (2016)]

He that fansies such a sufficiency in himself, that he can live without all the World, is mightily mistaken; but he that imagines himself so necessary, that other people cannot live without him, is a great deal more mistaken.
[tr. Stanhope (1694), ¶202]

He who imagines he can do without the world, deceives himself much; but he who fancies the world cannot do without him, is still more mistaken.
[ed. Lepoittevin-Lacroix (1797), ¶192]

He who imagines he can do without the world, deceives himself much: but he who fancies the world cannot do without him, is under a far greater deception.
[ed. Carvill (1835), ¶81]

He who thinks he can find in himself the means of doing without others is much mistaken; but he who thinks that others cannot do without him is still more mistaken.
[ed. Gowens (1851), ¶210]

He who thinks he has the power to content the world greatly deceives himself, but he who thinks that the world cannot be content with him deceives himself yet more.
[tr. Bund/Friswell (1871), ¶201]

The man who thinks he can do without the world errs; but the man who thinks the world can do without him is in still greater error.
[tr. Heard (1917), ¶206]

It is a great mistake for a man to suppose that he can dispense with the world; but it is a much greater one to suppose that the world cannot dispense with him.
[tr. Stevens (1939), ¶201]

A man who believes that his inner resources are such that he can dispense with his fellow-men is committing a serious mistake: it is not, however, so serious as that of the man who believes himself indispensable to others.
[tr. FitzGibbon (1957), ¶201]

The man who thinks he can do without the world is indeed mistaken: but the man who thinks the world cannot do without him is mistaken even worse.
[tr. Kronenberger (1959), ¶201]

The man who thinks he can find enough in himself to be able to dispense with everybody else makes a great mistake, but the man who thinks he is indispensable to others makes an even greater.
[tr. Tancock (1959), ¶201]

He who believes that he can make do without any one else in the world, is very mistaken; but he who believes that nobody in the world could make do without him, deceives himself still more greatly.
[tr. Whichello (2016) ¶201]

• You Learn, After A While, Comes The Dawn - The Poem [Patrick Wanis]
• After a While poem by Jorge Luis Borges and Veronica Shoftstall
• Poetry in Multimedia: From Uno Apprende to After a While
• After a While - Veronica A. Shoftstall | Nermeena
• Comes the Dawn - virginiarod77

For eche of thies ages which men name Childhode, adolescence, yongth, virilite, manhode & olde age semyn to be hevy & noxous to men the which in them silf have nothyng that may help & socoure them to lyve goodly & blessidly as bee, the which excercisen sciences & vertues & good werkis, but as to suche men which sechyn & fyndyn in themsilf alle the goods & thyngis which belongyn wele & blessidly for to lyve, ther is nothyng that comyth to them in age by the defaute of nature that may seme unto them evyll nor noxous. It is certayne that olde age is suche that it serchith & fyndyth in it self all the goodnesses whch longen to live wel & blyssidly, and yet is olde age such that alle men desyre to come untyll hit, And never the lesse the mutablenes & evyl dysposicion of men it is so grete in oure dayes that they blamyn olde age whan they be come therto by cause that then they may not use delectacions.
[tr. Worcester/Worcester/Scrope (1481)]

For they that have no power, pith of wit, help, way nor virtue in themselves to conduct and bring them to a good and blessed life, unto such as these be, all their age is cumbersome and unpleasant. But unto such as lead their lives virtuously, measuring all their actions by the square of reason, and have their minds with all good gifts of grace beautified and garnished, there is nothing thought nor deemed evil that cometh by necessity of nature. Of the which sort old age is principally to be considered, unto which all men wish to arrive, and yet when they have their desire, they accuse it as painful, sickly, unpleasant and tedious, such is the brainless unconstancy, foolish sottage, and perverse overthwartness of wayward people.
[tr. Newton (1569)]

For that age is only grievous to those that have no taste of wisdome and learning in themselves to make them live happily: but to them which see all perfection and consolation from their own experience, nothing can seem heavy which the necessity of nature bringeth: of which sort old age is chief, which all desire to obtain, and blame being obtained; such is their unconstancy, foolishnesse and perversity.
[tr. Austin (1648)]

For to those who have nothing within themselves capable of making Life happy, and satisfactory, no wonder if every Stage of it should prove irksome, and vexatious: but, to those who derive all their satisfaction from an easy mind, nothing can seem grievous and tormenting, that proceeds from the irreversible Laws of Nature; which certainly is the case of Old Age,, whereunto though 'tis the earnest desire of all men to arrive, yet such is their unaccountable folly, and perverseness, that they are never more uneasy than when they have arrived at it.
[tr. Hemming (1716)]

All Ages are grievous to those who have not in themselves the Means of living Holy and Happy; but those who expect all Happiness from their own Virtues, don't look up on the Decay of Nature as a Hardship, whereof Old Age is the chiefest, and which all desire to attain to; but is no sooner tasted than declaim'd against. Such are the Effects of Inconstancy, Folly, and the Want of Wisdom.
[tr. J. D. (1744)]

For know this, that those who have no Aid or Support within themselves, to render their Lives easy, will find every State irksome: While such as are convinced, they must owe their Happiness to themselves, and that if they cannot find it in their own Breasts, they will never meet with it from abroad; will never consider any thing as an Evil, that is but a necessary Effect of the established Order of Nature; which Old Age most undoubtedly is. 'Tis certainly strange, that while all Men hope they may live to attain it, any should find Fault with it, when it comes their Share. Yet such is the Levity, Folly, and Perverseness of Mankind, that we see there is nothing more common.
[tr. Logan (1744)]

Those indeed who have no internal resource of happiness, will find themselves uneasy in every stage of human life: but to him who is accustomed to derive all his felicity from within himself, no state will appear as a real evil into which he is conducted by the common and regular course of nature. Now this is peculiarly the case with respect to old age : yet such is the inconsistency of human folly, that the very period which at a distance is every man's warmest wish to attain, no sooner arrives than it is equally the object of his lamentations.
[tr. Melmoth (1773)]

For to those that have nought of resource in themselves for living well and happily, every stage of life is burthensome; while to those that seek all their goods from themselves, nothing can seem an evil, which the law of Nature may bring them. In which class foremost stands old age, which all desire to attain, but arraign the same when attained; so great is the inconsistency and perverseness of folly.
[Cornish Bros. ed. (1847)]

For to those who have no resource in themselves for living well and happily, every age is burdensome; but to those who seek all good things from themselves, nothing can appear evil which the necessity of nature entails; in which class particularly is old age, which all men wish to attain, and yet they complain of it when they have attained it; so great is the inconsistency and waywardness of folly.
[tr. Edmonds (1874)]

For those who have in themselves no resources for a good and happy life, every period of life is burdensome; but to those who seek all goods from within, nothing which comes in the course of nature can seem evil. Under this head a place especially belongs to old age, which all desire to attain, yet find fault with it when they have reached it. Such is the inconsistency and perverseness of human folly.
[tr. Peabody (1884)]

But those who look for all happiness from within can never think anything bad which nature makes inevitable. In that category before anything else comes old age, to which all wish to attain, and at which all grumble when attained. Such is Folly's inconsistency and unreasonableness!
[tr. Shuckburgh (1895)]

Of course
To those who've no resources in themselves
For a good and happy life, why, every age
Is hard to bear: but those who have within
All that is needful for a life well-spent,
Can never find misfortune in the lot
That nature's laws impose. And one such lot
Is that old age must come to each and all,
Old age so fondly hoped for, when it comes,
So Oft found to be irksome. Such, alas!
Is Folly's want of reason and resolve.
[tr. Allison (1916)]

For to those who have not the means within themselves of a virtuous and happy life every age is burdensome; and, on the other hand, to those who seek all good from themselves nothing can seem evil that the laws of nature inevitably impose. To this class old age especially belongs, which all men wish to attain and yet reproach when attained; such is the inconsistency and perversity of Folly!
[tr. Falconer (1923)]

People, you see, who have no inner resources for living the good and happy life, find every age a burden. But men who seek all good from within themselves are simply unable to view as evil anything that comes about through nature’s law. Now old age, as much as anything else in this world, is such a thing. All men hope and pray to attain it; once they have attained it, they start finding fault with it.
[tr. Copley (1967)]

Some people just do not possess the optimism that would allow them to live contentedly under any circumstances: for them every stage of life is a burden. But if only they expected nothing but good for themselves, nothing that the natural passage of time brought them could seem bad. This is especially true of old age. Everybody wants to live for a long time, but when they have attained their goal, they grumble. It makes no sense -- but that’s what life is: perverse and inconsistent.
[tr. Cobbold (2012)]

Someone who doesn't have much in the way of inner resources will find all stages of life irksome, but someone whose character is in order will accept what nature brings and not complain about something perfectly natural, calling it evil. There is much nonsense bandied about old age, something which everyone wishes to reach, but which most complain about once they get there. That seems more than slightly inconsistent and perverse, doesn't it?
[tr. Gerberding (2014)]

They find every age oppressive, of course,
Who in their inner selves have no resource
To live an easy life in happiness,
But they who in themselves only find
Their own contentment and peace of mind
See no harm in nature’s due process
Whose termination inevitably
May lead to that state of senility
To which they keenly lay claim,
But once attained rather foolishly,
With malice and incongruity,
Promptly find reasons to blame.
[tr. Bozzi (2015)]

Those who lack within themselves the means for living a blessed and happy life will find any age painful. But for those who seek good things within themselves, nothing imposed on them by nature will seem troublesome. Growing older is a prime example of this. Everyone hopes to reach old age, but when it comes, most of us complain about it. People can be so foolish and inconsistent.
[tr. Freeman (2016)]

Every age is burdensome to those who have no means of living well and happily. But to those who seek all good from themselves, nothing which the necessity of nature offers can appear bad. Old age is a prime example of this sort of thing -- everyone wishes to attain it, but they always complain about it once it is attained. Such is the inconstancy and perversity of stupidity.
[tr. Robinson [@sentantiq] (2017)]

For he that can speak with himself; will not much need the Discourse of another.
[tr. Wase (1643)]

Whoever can converse with himself doth not need the conversation of another.
[tr. Main (1824)]

For the man who can speak with himself, does not require the discourse of another.
[tr. Otis (1839)]

Whoever can converse with himself doth not need the conversation of another.
[tr. Yonge (1853)]

One who can converse with himself will not miss the conversation of someone else.
[tr. Douglas (1990)]

He who can talk to himself, will have no need of another’s conversation.
[tr. @sentantiq (2012)]

A man who is able to hold conversation with himself will not need another with whom to converse.
[tr. Davie (2017)]

He that fansies such a sufficiency in himself, that he can live without all the World, is mightily mistaken; but he that imagines himself so necessary, that other people cannot live without him, is a great deal more mistaken.
[tr. Stanhope (1694), ¶202]

He who imagines he can do without the world deceives himself much; but he who fancies the world cannot do without him is still more mistaken.
[pub. Donaldson (1783), ¶93; ed. Lepoittevin-Lacroix (1797), ¶192]

He who thinks he can find in himself the means of doing without others is much mistaken; but he who thinks that others cannot do without him is still more mistaken.
[ed. Gowens (1851), ¶210]

He who thinks he has the power to content the world greatly deceives himself, but he who thinks that the world cannot be content with him deceives himself yet more.
[tr. Bund/Friswell (1871), ¶201]

The man who thinks he can do without the world errs; but the man who thinks the world can [sic] do without him is in still greater error.
[tr. Heard (1917), ¶206]

It is a great mistake for a man to suppose that he can dispense with the world; but it is a much greater one to suppose that the world cannot dispense with him.
[tr. Stevens (1939), ¶201]

A man who believes that his inner resources are such that he can dispense with his fellow-men is committing a serious mistake: it is not, however, so serious as that of the man who believes himself indispensable to others.
[tr. FitzGibbon (1957), ¶201]

The man who thinks he can do without the world is indeed mistaken; but the man who thinks the world cannot do without him is mistaken even worse.
[tr. Kronenberger (1959), ¶201]

The man who thinks he can find enough in himself to be able to dispense with everybody else makes a great mistake, but the man who thinks he is indispensable to others makes an even greater.
[tr. Tancock (1959), ¶201]

He who believes that he can make do without any one else in the world, is very mistaken; but he who believes that nobody in the world could make do without him, deceives himself still more greatly.
[tr. Whichello (2016) ¶201]

• "But the man who has not the capability of association, or requires nothing from outside through his own complete resources, is no part of a state; so that he must be either a brute (below the level of man), or a God (above it)." [tr. Bolland (1877)]
• "He that is incapable of society, or so complete in himself as not to want it, makes no part of a city, as a beast or a god." [tr. Ellis (1912)]
• "A man who is incapable of entering into partnership, or who is so self-sufficing that he has no need to do so, is no part of a state, so that he must be either a lower animal or a god." [tr. Rackham (1932)]
• "One who is incapable of participating or who is in need of nothing through being self-sufficient is no part of a city, and so is either a beast or a god." [tr. Lord (1984)]
• "Anyone who cannot live in a community with others, or who does not need to because of his self-sufficiency, is no part of a city, so that he is either a wild beast or a god." [tr. Reeve (2007)]
• "If each person when separated is not sufficient on his own, just as other parts are to the whole while a person who is incapable of joining commonwealth or does not need any part of a state because of self-sufficiency is either a beast or a god." [tr. @sentantiq (2018)]

Therefore God hath so ordained that each one of us shall learn to bear another’s burden: for in this world no man is without default, no man without burden, no man sufficient to himself, nor no man wise enough of himself. Wherefore it behoveth each one of us to bear the burden of others, to comfort others, to help others, to inform others, and to instruct and admonish others in all charity.
[tr. Whitford/Raynal (1530/1871)]

Therefore, God has so ordained that each one of us shall learn to bear another's burden, for in this world no man is without fault, no man without burden, no man sufficient to himself, and no man wise enough of himself. And so it behooves each one of us to bear the burden of others, to comfort others, to help others, to counsel others, and to instruct and admonish others in all charity.
[tr. Whitford/Gardiner (1530/1955)]

But now God hath thus ordained that every man should have a burthen of his owne, let us learne to support and beare one anothers burthens. For there is none without defect, none without his burthen, no man sufficient by himselfe, no man wise enough of himselfe. But we ought to bear with one another, comfort one another, equally helpe, instruct, and admonish one another.
[tr. Page (1639), 1.16.11-13]

But, as the present Condition of the World is ordered, God hath furnished us with constant Occasions of bearing one another's Burthens. For there is no Man lives without his Failings; no Man that is so happy, as never to give Offence; no Man without his Load of Trouble; no Man so sufficient, as never to need Assistance; none so wise, but the Advice of others may, at some time or other, be useful and necessary for him: And therefore we should think ourselves under the strongest Engagements to comfort and relieve, and instruct, and admonish, and bear with one another.
[tr. Stanhope (1696; 1706 ed.)]

But in the present fallen state of human nature, it is his Blessed Will, that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow; as none has strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction and advice, is founded upon our mutual imperfections, troubles and wants.
[tr. Payne (1803)]

But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man sufficient of himself; no man wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[ed. Parker (1841)]

But in the present fallen state of human nature, it is His Blessed Will that we should learn to bear one another's burthens: and as no man is free from some burthen of sin or sorrow, as none has a strength and wisdom sufficient for all the purposes of life and duty, the necessity of mutual forbearance, mutual consolation, mutual support, instruction, and advice, is founded upon our mutual imperfections, troubles, and wants.
[tr. Dibdin (1851)]

But now God has so ordered it, that we learn to bear one another's burdens; for there is no man without defect, no one without his burden, no man sufficient for himself, no man wise enough for himself; but we must support one another, comfort one another, assist, instruct, and admonish one another.
[ed. Bagster (1860)]

But now hath God thus ordained, that we may learn to bear one another’s burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoveth us to bear with one another, to comfort one another, to help, instruct, admonish one another.
[tr. Benham (1874)]

But now God hath thus ordered it, that we may learn to bear one another's burdens; for no man is without fault; no man but hath his burden; no man is sufficient of himself; no man is wise enough of himself; but we ought to bear with one another, comfort one another, help, instruct, and admonish one another.
[tr. Anon. (1901)]

But God has so ordained, that we may learn to bear with one another's burdens, for there is no man without fault, no man without burden, no man sufficient to himself nor wise enough. Hence we must support one another, console one another, mutually help, counsel, and advise.
[tr. Croft/Bolton (1940)]

But now God has so arranged that we may learn to bear each other’s burdens, for none is faultless, none without a burden, none sufficient to himself, none wise enough in himself: but we must bear with each other, comfort each other, help, teach, and advise each other.
[tr. Daplyn (1952)]

He will have us learn to bear the burden of one another's faults. Nobody is faultless; each has his own burden to bear, without the strength or the wit to carry it by himself; and we have got to support one another, console, help, correct, advise one another, each in his turn.
[tr. Knox-Oakley (1959)]

As it is, [God] has made things the way they are so that we may learn to bear the burden of one another’s failings. There is no one free from weakness, no one without a load to carry, no one who is self-sufficient, no one who can dispense with others’ help; and so it is our duty to support each other, to comfort each other, to help, guide and advise each other.
[tr. Knott (1962)]

It is God’s plan that we should learn to carry each other's troubles . There is no one free of faults, no one burdenless, no one self-sufficient, no one clever enough to stand alone. We must support one another, comfort one another, help build up one another by instruction and advice.
[tr. Rooney (1979)]

But now God has so arranged things that we may learn to bear each other's burdens, for no one is without faults, no one is without burdens, no one is wholly self-sufficient, no one has enough wisdom all by himself. That being the case, we must support and comfort each other; together we must help, teach, and advise one another.
[tr. Creasy (1989)]