Prophetia Baruch

Propter peccata quæ peccastis ante Deum, abducemini in Babyloniam captivi a Nabuchodonosor rege Babylonis.

For the sins that you have committed before God, you shall be carried away captives into Babylon by Nabuchodonosor the king of Babylon.

Propter peccatos que pecca ante Deo, abduce in Babylonia captivas ab Nabuchodonosor rege de Babylone.

Ingressi itaque in Babylonem, eritis ibi annis plurimis, et temporibus longis, usque ad generationes septem: post hoc autem educam vos inde cum pace.

And when you are come into Babylon, you shall be there many years, and for a long time, even to seven generations: and after that I will bring you away from thence with peace.

Ingredior itaque in Babylone, es ibi annos multo, et tempores longo, usque ad generationes septeme: post hoc autem educe vos inde cum pace.

Nunc autem videbitis in Babylonia deos aureos et argenteos, et lapideos et ligneos, in humeris portari, ostentantes metum gentibus.

But now, you shall see in Babylon gods of gold, and of silver, and of stone, and of wood borne upon shoulders, causing fear to the Gentiles.

Nunc autem vide in Babylonia deos aurea et argenteo, et lapideo et ligneo, in humpras porta, ostenta metu ad gentes.

Videte ergo ne et vos similes efficiamini factis alienis, et metuatis, et metus vos capiat in ipsis.

Beware therefore that you imitate not the doings of others, and be afraid, and the fear of them should seize upon you.

Vide ergo ne et vos simili efficie fac aliena, et metue, et metu cape vos in ipso.

Visa itaque turba de retro et ab ante, adorantes dicite in cordibus vestris: Te oportet adorari, Domine.

But when you see the multitude behind, and before, adoring them, say you in your hearts: Thou oughtest to be adored, O Lord.

Vide itaque turba de retro et ab ante, adora dic in cordes vestro: te debe adora, Domino.

Angelus enim meus vobiscum est: ipse autem exquiram animas vestras.

For my angel is with you: And I myself will demand an account of your souls.

Angelo nam meo vos es: ipso autem exquire animas vestro.

Nam lingua ipsorum polita a fabro; ipsa etiam inaurata et inargentata: falsa sunt, et non possunt loqui.

They shall not pity the widow, nor do good to the fatherless.

Nam lingua ipso pollue ab fabro; ipso etiam inaura et inarge: falle es, et non pote loque.

Et sicut virgini amanti ornamenta, ita accepto auro fabricati sunt.

And as if it were for a maiden that loveth to go gay: so do they take gold and make them up.

Et sicut ad virgine ama ornamentos, ita accipe auro fabricor es.

Coronas certe aureas habent super capita sua dii illorum: unde subtrahunt sacerdotes ab eis aurum et argentum, et erogant illud in semetipsos.

Their gods have golden crowns upon their heads: whereof the priests secretly convey away from them gold, and silver, and bestow it on themselves.

Coronas certe aureas habe super capites suo deos de illos: unde sacerdotes subtrahe ab illos auro et argento, et eroga illo in semetipso.

Dant autem et ex ipso prostitutis, et meretrices ornant: et iterum cum receperint illud a meretricibus, ornant deos suos.

Yea and they give thereof to prostitutes, and they dress out harlots: and again when they receive it of the harlots, they adorn their gods.

Et autem ex ipso prostitue da, et meretrices orna: et iterum cum recipe illo ab meretrices, orna deos suo.

Hi autem non liberantur ab ærugine et tinea.

And these gods cannot defend themselves from the rust, and the moth.

Illo autem non libera ab aerugine et tinea.

Opertis autem illis veste purpurea, extergunt faciem ipsorum propter pulverem domus qui est plurimus inter eos.

But when they have covered them with a purple garment, they wipe their face because of the dust of the house, which is very much among them.

Operi autem ad illos veste purpurea, exterge facie ipso propter pulvere de domo qui es multo inter illos.

Sceptrum autem habet ut homo, sicut judex regionis, qui in se peccantem non interficit.

This holdeth a sceptre as a man, as a judge of the country, but cannot put to death one that offendeth him.

Sceptro autem habe ut homine, sicut iudice de regione, qui in se pecca non interfice.

Habet etiam in manu gladium et securim, se autem de bello et a latronibus non liberat. Unde vobis notum sit quia non sunt dii:

And this hath in his hand a sword, or an axe, but cannot save himself from war, or from robbers, whereby be it known to you, that they are not gods.

Habe etiam in manu gladio et securime, se autem de bello et ab latros non libera. Unde ad vos noto es quia non es deos:

non ergo timueritis eos. Sicut enim vas hominis confractum inutile efficitur, tales sunt et dii illorum.

Therefore fear them not. For as a vessel that a man uses when it is broken becometh useless, even so are their gods:

Non ergo time illos. Sicut nam vase de homine confringe inutile efficie, tale es et deos de illos.

Constitutis illis in domo, oculi eorum pleni sunt pulvere a pedibus introëuntium.

When they are placed in the house, their eyes are full of dust by the feet of them that go in.

Constitue ad illos in domo, oculos de illos plena es pulvere ab pedes introi.

Et sicut alicui qui regem offendit circumseptæ sunt januæ, aut sicut ad sepulchrum adductum mortuum: ita tutantur sacerdotes ostia clausuris et seris, ne a latronibus expolientur.

And as the gates are made sure on every side upon one that hath offended the king, or like a dead man carried to the grave, so do the priests secure the doors with bars and locks, lest they be stripped by thieves.

Et sicut ad aliquo qui offende rege circumsepie es ianuas, aut sicut ad sepulchro adduce more: ita sacerdotes ostios clausuras et seras tuto, ne ab latros expolia.

Lucernas accendunt illis, et quidem multas, ex quibus nullam videre possunt: sunt autem sicut trabes in domo.

They light candles to them, and in great number, of which they cannot see one: but they are like beams in the house.

Lucernas accende ad illos, et quidem multo, ex que nullo videre pote: es autem sicut trabes in domo.

Corda vero eorum dicunt elingere serpentes qui de terra sunt, dum comedunt eos, et vestimentum ipsorum, et non sentiunt.

And they say that the creeping things which are of the earth, gnaw their hearts, while they eat them and their garments, and they feel it not.

Cordes vero de illos dic elinge serpentes qui de terra es, dum comede illos, et vestimento ipso, et non senti.

Nigræ fiunt facies eorum a fumo qui in domo fit.

Their faces are black with the smoke that is made in the house.

Nigras facie de illos fi ab fumo qui in domo fi.

Supra corpus eorum et supra caput eorum volant noctuæ, et hirundines, et aves etiam, similiter et cattæ.

Owls, and swallows, and other birds fly upon their bodies, and upon their heads, and cats in like manner.

Supra corpore de illos et supra capite de illos vol noctuas, et hirundines, et aves etiam, similiter et cattas.

Unde sciatis quia non sunt dii: ne ergo timueritis eos.

Whereby you may know that they are no gods. Therefore fear them not.

Unde sci quia non es deos: ne ergo time illos.

Aurum etiam quod habent ad speciem est: nisi aliquis exterserit æruginem, non fulgebunt: neque enim dum conflarentur, sentiebant.

The gold also which they have, is for shew, but except a man wipe off the rust, they will not shine: for neither when they were molten, did they feel it.

Auro etiam quod habe ad specie es: nisi aliquo exterge aerugine, non fulge: neque nam dum confla, senti.

Ex omni pretio empta sunt, in quibus spiritus non inest ipsis.

Men buy them at a high price, whereas there is no breath in them.

Ex omni pretio eme es, in que spiritu non insume ad ipso.

Sine pedibus, in humeris portantur, ostentantes ignobilitatem suam hominibus: confundantur etiam qui colunt ea.

And having not the use of feet they are carried upon shoulders, declaring to men how vile they are. Be they confounded also that worship them.

Sine pedes, in humpras porta, ostenta ignobilitate suo ad homines: etiam qui cole illa confunde.

Propterea si ceciderint in terram, a semetipsis non consurgunt: neque si quis eum statuerit rectum, per semetipsum stabit: sed sicut mortuis munera eorum illis apponentur.

Therefore if they fall to the ground, they rise not up again of themselves, nor if a man set them upright, will they stand by themselves, but their gifts shall be set before them, as to the dead.

Propter hoc si cade in terra, ab semetipsos non consurge: neque si qui statue illo rectus, per semetipso sta: sed sicut ad mortuo muneres de illos ad illos appone.

Hostias illorum vendunt sacerdotes ipsorum, et abutuntur: similiter et mulieres eorum decerpentes, neque infirmo, neque mendicanti, aliquid impertiunt.

The things that are sacrificed to them, their priests sell and abuse: in like manner also their wives take part of them, but give nothing of it either to the sick, or to the poor.

Sacerdotes ipso vende hostias de illos, et abute: similiter et mulieres de illos decerpe, neque infirmiori, neque mendica, aliquo impertie.

De sacrificiis eorum fœtæ et menstruatæ contingunt. Sciens itaque ex his quia non sunt dii, ne timeatis eos.

The childbearing and menstruous women touch their sacrifices: knowing, therefore, by these things that they are not gods, fear them not.

De sacrificios de illos foetu et menstrua continge. Sciente itaque ex hoc quia non es deos, ne time illos.

Unde enim vocantur dii? quia mulieres apponunt diis argenteis, et aureis, et ligneis:

For how can they be called gods? because women set offerings before the gods of silver, and of gold, and of wood:

Unde nam voca deos? Quia mulieres appone ad dies argenteo, et ad aurea, et ad ligneos:

et in domibus eorum sacerdotes sedent habentes tunicas scissas, et capita et barbam rasam, quorum capita nuda sunt.

And priests sit in their temples, having their garments rent, and their heads and beards shaven, and nothing upon their heads.

Et in domos de illos sacerdotes sede habe tunicas scinde, et capites et barba rasa, de que capites nuda es.

Rugiunt autem clamantes contra deos suos sicut in cœna mortui.

And they roar and cry before their gods, as men do at the feast when one is dead.

Rugie autem clama contra deos suo sicut in coena mortuo.

Vestimenta eorum auferunt sacerdotes, et vestiunt uxores suas et filios suos.

The priests take away their garments, and clothe their wives and their children.

Sacerdotes aufer vestimentos de illos, et vestie uxores suo et filios suo.

Neque si quid mali patiuntur ab aliquo, neque si quid boni, poterunt retribuere: neque regem constituere possunt, neque auferre.

And whether it be evil that one doth unto them, or good, they are not able to recompense it: neither can they set up a king, nor put him down:

Neque si quid de malo pate ab aliquo, neque si quid de bono, pote retribue: neque rege constitue pote, neque aufer.

Similiter neque dare divitias possunt, neque malum retribuere. Si quis illis votum voverit et non reddiderit, neque hoc requirunt.

In like manner they can neither give riches, nor requite evil. If a man make a vow to them, and perform it not: they cannot require it.

Similiter neque dare divitias pote, neque malo retribue. Si qui ad illos vove voto et non redde, neque hoc require.

Hominem a morte non liberant, neque infirmum a potentiori eripiunt.

They cannot deliver a man from death, nor save the weak from the mighty.

Homine ab morte non libera, neque infirmiori ab potente eripe.

Hominem cæcum ad visum non restituunt; de necessitate hominem non liberabunt.

They cannot restore the blind man to his sight: nor deliver a man from distress.

Homine caeco ad viso non restitue; de necessitate homine non libera.

Viduæ non miserebuntur, neque orphanis benefacient.

Viduas non misereor, neque orphanos beneface.

Lapidibus de monte similes sunt dii illorum, lignei, et lapidei, et aurei, et argentei: qui autem colunt ea, confundentur.

Their gods, of wood, and of stone, and of gold, and of silver, are like the stones that are hewn out of the mountains: and they that worship them shall be confounded.

Lapides de monte simili es deos de illos, ligneo, et lapideo, et aurea, et argenteo: qui autem cole illa, confunde.

Quomodo ergo æstimandum est aut dicendum illos esse deos?

How then is it to be supposed, or to be said, that they are gods?

Quomodo ergo aestima es aut dic illos es deos?

Adhuc enim ipsis Chaldæis non honorantibus ea: qui cum audierint mutum non posse loqui, offerunt illud ad Bel, postulantes ab eo loqui:

Even the Chaldeans themselves dishonor them: who when they hear of one dumb that cannot speak, they present him to Bel, entreating him, that he may speak.

Adhuc nam ipso ad Chaldaeis non honora illa: qui cum audi muto non posse loque, offer illo ad Bel, postula ab eo loque:

quasi possint sentire qui non habent motum! Et ipsi, cum intellexerint, relinquent ea: sensum enim non habent ipsi dii illorum.

As though they could be sensible that have no motion themselves: and they, when they shall perceive this, will leave them: for their gods themselves have no sense.

Quasi pote senti qui non habe motu! Et ipso, cum intellege, relinque illa: ipso nam non deos habe sensu de illos.

Mulieres autem circumdatæ funibus in viis sedent, succendentes ossa olivarum:

The women also, with cords about them, sit in the ways, burning olive-stones.

Mulieres autem circumda funes in vias sede, succende ores de olivas:

cum autem aliqua ex ipsis, attracta ab aliquo transeunte, dormierit cum eo, proximæ suæ exprobrat quod ea non sit digna habita, sicut ipsa, neque funis ejus diruptus sit.

And when any one of them, drawn away by some passenger, lieth with him, she upbraideth her neighbor, that she was not thought as worthy as herself, nor her cord broken.

Cum autem aliquo ex ipso, attrahe ab aliquo transi, dormi cum eo, proximo suo exprobra quod illa non es digna habe, sicut ipso, neque fune de illo dirue es.

Omnia autem quæ illi fiunt, falsa sunt: quomodo æstimandum aut dicendum est illos esse deos?

But all things that are done about them, are false: how is it then to be thought, or to be said, that they are gods?

Omni autem que illo fi, falle es: quomodo aestima aut dic es illos es deos?

A fabris autem et ab aurificibus facta sunt: nihil aliud erunt, nisi id quod volunt esse sacerdotes.

And they are made by workmen, and by goldsmiths. They shall be nothing else but what the priests will have them to be.

Ab fabres autem et ab aurifices facto es: nihil alio es, nisi id quod vol es sacerdotes.

Artifices etiam ipsi, qui ea faciunt, non sunt multi temporis: numquid ergo possunt ea, quæ fabricata sunt ab ipsis, esse dii?

For the artificers themselves that make them, are of no long continuance. Can those things then that are made by them, be gods?

Artifices etiam ipso, qui fac illa, non es multo de tempore: numquid ergo pote illa, que fabrica es ab ipso, es deos?

Reliquerunt autem falsa et opprobrium postea futuris.

But they have left false things and reproach to them that come after.

Relinque autem falso et opprobrio postea que i es.

Nam cum supervenerit illis prælium et mala, cogitant sacerdotes apud se ubi se abscondant cum illis.

For when war cometh upon them, or evils: the priests consult with themselves, where they may hide themselves with them.

Nam cum praelio ad illos et malo superveni, cogita sacerdotes apud se ubi se absconde cum illos.

Quomodo ergo sentiri debeant quoniam dii sunt, qui nec de bello se liberant, neque de malis se eripiunt?

How then can they be thought to be gods, that can neither deliver themselves from war, nor save themselves from evils?

Quomodo ergo senti debe quia deos es, qui nec de bello libera se, neque de malo se eripe?

Nam cum sint lignea, inaurata et inargentata, scietur postea quia falsa sunt ab universis gentibus et regibus: quæ manifesta sunt quia non sunt dii, sed opera manuum hominum, et nullum Dei opus cum illis.

For seeing they are but of wood, and laid over with gold, and with silver, it shall be known hereafter that they are false things, by all nations, and kings: and it shall be manifest that they are no gods, but the work of men's hands, and that there is no work of God in them.

Nam cum es ligneo, inaura et inarge, sci postea quia falle es ab universa gentes et reges: que manifesto es quia non es deos, sed operes de manus de homines, et nullo de Deo opere cum illos.

Unde ergo notum est quia non sunt dii, sed opera manuum hominum, et nullum Dei opus in ipsis est.

Whence, therefore, is it known that they are not gods, but the work of men's hands, and no work of God is in them?

Unde ergo noto es quia non es deos, sed operes de manus de homines, et nullo de Deo opere in ipso es.

Regem regioni non suscitant, neque pluviam hominibus dabunt.

They cannot set up a king over the land, nor give rain to men.

Rege ad regione non suscita, neque pluvia ad homines da.

Judicium quoque non discernent, neque regiones liberabunt ab injuria, quia nihil possunt, sicut corniculæ inter medium cæli et terræ.

They determine no causes, nor deliver countries from oppression: because they can do nothing, and are as daws between heaven and earth.

Iudicio etiam non discerne, neque regiones libera ab iniuria, quia nihil pote, sicut corniculas inter medio de caelo et de terra.

Etenim cum inciderit ignis in domum deorum ligneorum, argenteorum et aureorum, sacerdotes quidem ipsorum fugient, et liberabuntur: ipsi vero sicut trabes in medio comburentur.

For when fire shall fall upon the house of these gods of wood, and of silver, and of gold, their priests indeed will flee away, and be saved: but they themselves shall be burnt in the midst like beams.

Etenim cum igni incide in domo de deos de ligneos, argenteo et de aureos, sacerdotes quidem ipso fuge, et libera: ipso vero sicut trabes in medio combure.

Regi autem et bello non resistent. Quomodo ergo æstimandum est aut recipiendum quia dii sunt?

And they cannot withstand a king and war. How then can it be supposed, or admitted, that they are gods?

Ad regia autem et ad bello non resiste. Quomodo ergo aestima es aut recipe quia deos es?

Non a furibus, neque a latronibus se liberabunt dii lignei, et lapidei, et inaurati, et inargentati: quibus hi qui fortiores sunt,

Neither are these gods of wood, and of stone, and laid over with gold, and with silver, able to deliver themselves from thieves or robbers: they that are stronger than them,

Non ab fures, neque ab latros se libera deos ligneo, et lapideo, et inaura, et inargentate: ad que hoc qui forti es,

aurum et argentum, et vestimentum quo operti sunt, auferent illis, et abibunt, nec sibi auxilium ferent.

Shall take from them the gold, and silver, and the raiment wherewith they are clothed, and shall go their way, neither shall they help themselves.

Auro et argento, et vestimento quo operi es, aufer ad illos, et i ab, nec ad se auxilio fer.

Itaque melius est esse regem ostentantem virtutem suam, aut vas in domo utile, in quo gloriabitur qui possidet illud, vel ostium in domo, quod custodit quæ in ipsa sunt, quam falsi dii.

Therefore it is better to be a king that sheweth his power: or else a profitable vessel in the house, with which the owner thereof will be well satisfied: or a door in the house, to keep things safe that are therein, than such false gods.

Itaque bene es es rege ostenta virtute suo, aut vase in domo utile, in quo glorior qui posside illo, vel ostio in domo, quod custodi que in ipso es, quam falso deos.

Sol quidem et luna ac sidera, cum sint splendida et emissa ad utilitates, obaudiunt:

The sun, and the moon, and the stars being bright, and sent forth for profitable uses, are obedient.

Sole quidem et luna et sideres, cum es splendida et emitte ad utilitates, obaudie:

similiter et fulgur cum apparuerit, perspicuum est: idipsum autem et spiritus in omni regione spirat:

In like manner the lightning, when it breaketh forth, is easy to be seen: and after the same manner the wind bloweth in every country.

Similiter et fulgure cum appare, perspico es: idipso autem et spiritu in omni regione spira:

et nubes, quibus cum imperatum fuerit a Deo perambulare universum orbem, perficiunt quod imperatum est eis:

And the clouds, when God commandeth them to go over the whole world, do that which is commanded them.

Et nube, ad que cum impera es ab Deo perambula universa orbe, perfice quod impera es ad illos:

ignis etiam missus desuper, ut consumat montes et silvas, facit quod præceptum est ei: hæc autem neque speciebus, neque virtutibus, uni eorum similia sunt.

The fire also being sent from above to consume mountains, and woods, doth as it is commanded. But these neither in shew, nor in power, are alike to any one of them.

Igni etiam misso desuper, ut consume montes et silvas, fac quod praecipie es ad illo: hoc autem neque species, neque virtutes, ad uno de illos simili es.

Unde neque existimandum est, neque dicendum illos esse deos, quando non possunt neque judicium judicare, neque quidquam facere hominibus.

Wherefore it is neither to be thought, nor to be said, that they are gods: since they are neither able to judge causes, nor to do any good to men.

Unde neque existima es, neque dic illos es deos, quando non pote neque iudicio iudica, neque ullo facere ad homines.

Scientes itaque quia non sunt dii, ne ergo timueritis eos.

Knowing, therefore, that they are not gods, fear them not.

Scientes itaque quia non es deos, ne ergo time illos.

Neque enim regibus maledicent, neque benedicent.

For neither can they curse kings, nor bless them.

Neque nam ad reges maledice, neque benedic.

Signa etiam in cælo gentibus non ostendunt: neque ut sol lucebunt, neque illuminabunt ut luna.

Neither do they shew signs in the heaven to the nations, nor shine as the sun, nor give light as the moon.

Signos etiam in caelo gentes non ostende: neque ut sole luce, neque illumina ut luna.

Bestiæ meliores sunt illis, quæ possunt fugere sub tectum ac prodesse sibi.

Beasts are better than they, which can fly under a covert, and help themselves.

Bestias bono es ad illos, que pote fuge sub tecto et prosum ad se.

Nullo itaque modo nobis est manifestum quia sunt dii: propter quod ne timeatis eos.

Therefore there is no manner of appearance that they are gods: so fear them not.

Nullo itaque solo ad nos es manifesto quia es deos: propter quod ne time illos.

Nam sicut in cucumerario formido nihil custodit, ita sunt dii illorum lignei, et argentei, et inaurati.

For as a scarecrow in a garden of cucumbers keepeth nothing, so are their gods of wood, and of silver, and laid over with gold.

Nam sicut in cucumerario formido nihil custodi, ita es deos de illos ligneo, et argenteo, et inaura.

Eodem modo et in horto spina alba, supra quam omnis avis sedet, similiter et mortuo projecto in tenebris, similes sunt dii illorum lignei, et inaurati, et inargentati.

They are no better than a white thorn in a garden, upon which every bird sitteth. In like manner also their gods of wood, and laid over with gold, and with silver, are like to a dead body cast forth in the dark.

Idem solo et in horto spina alba, supra quam omni ave sede, similiter et more proicie in tenebras, simili es deos de illos ligneo, et inaura, et inargentate.

A purpura quoque et murice, quæ supra illos tineant, scietis itaque quia non sunt dii: ipsi etiam postremo comeduntur, et erunt opprobrium in regione.

By the purple also and the scarlet which are motheaten upon them, you shall know that they are not gods. And they themselves at last are consumed, and shall be a reproach in the country.

Ab purpura etiam et murice, que supra illos tinea, sci itaque quia non es deos: ipso etiam postremo comede, et es opprobrio in regione.

Melior est homo justus qui non habet simulacra, nam erit longe ab opprobriis.

Better, therefore, is the just man that hath no idols: for he shall be far from reproach.

Meliore es homine iusto qui non habe simulacros, nam es longe ab opprobrios.