The Sacred BibleThe Book of Baruch
1 2 3 4 5 6
[Prophetia Baruch 1]
[The Prophecy of Baruch 1]

{1:1} Et hæc verba libri, quæ scripsit Baruch filius Neriæ, filii Maasiæ, filii Sedeciæ, filii Sedei, filii Helciæ in Babylonia,
{1:1} And these are the words of the book, which Baruch the son of Neraiah, the son of Mahseiah, the son of Zedekiah, the son of Hasadiah, the son Hilkiah, wrote in Babylon,

{1:2} in anno quinto, in septimo die mensis, in tempore quo ceperunt Chaldæi Ierusalem, et succenderunt eam igni.
{1:2} in the fifth year, on the seventh day of the month, since the time when the Chaldeans captured Jerusalem and set it on fire.

~ Some translations have it as “at the time when....” But the events of this chapter do not occur at the time when the Chaldeans captured Jerusalem, but rather in the fifth year, on the seventh day of the month since that time. The month is not specified because it is the same month.

{1:3} Et legit Baruch verba libri huius ad aures Iechoniæ filii Ioakim regis Iuda, et ad aures universi populi venientis ad librum,
{1:3} And Baruch read the words of this book to the ears of Jeconiah, the son of Jehoiakim king of Judah, and to the ears of the entire people, who came to the book:

{1:4} et ad aures potentium filiorum regum, et ad aures presbyterorum, et ad aures populi, a minimo usque ad maximum eorum omnium habitantium in Babylonia, ad flumen Sodi.
{1:4} even to the ears of the powerful sons of kings, and to the ears of the elders, and to the ears of the people, from the least to the greatest of them, of all those living in Babylon, near the river Sud.

{1:5} Qui audientes plorabant, et ieiunabant, et orabant in conspectu Domini.
{1:5} And upon hearing it, they wept and fasted and prayed in the sight of the Lord.

{1:6} Et collegerunt pecuniam secundum quod potuit uniuscuiusque manus,
{1:6} And they collected money in accordance with whatever each one was able to handover.

~ Or, according to the ability of each one’s hand.

{1:7} et miserunt in Ierusalem ad Ioakim filium Helciæ filii Salom sacerdotem, et ad sacerdotes, et ad omnem populum, qui inventi sunt cum eo in Ierusalem:
{1:7} And they sent it to Jerusalem to Jehoiakim, the son of Hilkiah, the son of Shalum the priest, and to the priests, and to all the people, who were found with him in Jerusalem.

~ “Salom sacerdotem” refers to a particular ancestor of Jehoiakim who was a noted priest. Salom could also be rendered “Shalom” meaning ‘Peace.’

{1:8} cum acciperet vasa templi Domini, quæ ablata fuerant de templo, revocare in Terram Iuda decima die mensis Sivan, vasa argentea, quæ fecit Sedecias filius Iosiæ rex Iuda,
{1:8} At that time, he received the vessels of the temple of the Lord (which had been carried away from the temple) so as to return them to the land of Judah, on the tenth day of the month Sivan. These were the silver vessels, which Zedekiah, the son of Josiah king of Judah, had made.

~ Here a long run-on sentence (Bar 1:7-9) in Latin has been broken into smaller sentences in English, making the text easier to understand, especially when it is read aloud. The explanatory text is what makes this sentence in Latin long and awkward, unlike the rest of the book. Therefore, this text was probably added to the book at a later date, to explain the history behind the vessels of the temple.

{1:9} posteaquam cepisset Nabuchodonosor rex Babylonis Iechoniam, et principes, et cunctos potentes, et populum terræ ab Ierusalem, et duxit eos vinctos in Babylonem.
{1:9} After this, Nebuchadnezzar, the king of Babylon, captured Jeconiah, and the leaders, and all the powerful, and the people of the land, and led them captive from Jerusalem to Babylon.

{1:10} Et dixerunt: Ecce misimus ad vos pecunias, de quibus emite holocautomata, et thus, et facite manna, et offerte pro peccato ad aram Domini Dei nostri:
{1:10} And they said, “Behold we have sent you money with which to buy holocausts and frankincense. Therefore, make manna and offer it for sin at the altar of the Lord our God.

~ The manna here is not the miraculous manna of the Israelites in the desert, but a type of bread or grain offering patterned after manna.

{1:11} et orate pro vita Nabuchodonosor regis Babylonis, et pro vita Baltasar filii eius ut sint dies eorum sicut dies cæli super terram:
{1:11} And pray for the life of Nebuchadnezzar, the king of Babylon, and for the life of Belshazzar his son, so that their days may be just like the days of the heaven above the earth,

{1:12} et ut det Dominus virtutem nobis, et illuminet oculos nostros ut vivamus sub umbra Nabuchodonosor regis Babylonis, et sub umbra Baltasar filii eius, et serviamus eis multis diebus, et inveniamus gratiam in conspectu eorum.
{1:12} and so that the Lord may give virtue to us, and enlighten our eyes, so that we may live under the shadow of Nebuchadnezzar the king of Babylon, and under the shadow of Belshazzar his son, and so that we may serve them for many days and may find favor in their sight.

{1:13} Et pro nobisipsis orate ad Dominum Deum nostrum: quia peccavimus Domino Deo nostro, et non est aversus furor eius a nobis usque in hunc diem.
{1:13} And pray for us also to the Lord our God, for we have sinned against the Lord our God, and the madness of our sin has not been driven away from us even to this day.

~ Literally, “the madness of it....” Here furor does not refer to the anger of the Lord, but to the irrational fury of sin.

{1:14} Et legite librum istum, quem misimus ad vos recitari in templo Domini, in die sollemni, et in die opportuno:
{1:14} And read this book, which we have sent to you to be recited in the temple of the Lord, on solemn days and on other suitable days.

{1:15} et dicetis: Domino Deo nostro iustitia, nobis autem confusio faciei nostræ, sicut est dies hæc omni Iuda, et habitantibus in Ierusalem,
{1:15} And you will say, ‘To the Lord our God is justice, but to us is confusion of our face, just as it is this day for all of Judah and the inhabitants of Jerusalem,

{1:16} regibus nostris, et principibus nostris, et sacerdotibus nostris, et prophetis nostris, et patribus nostris.
{1:16} even for our kings, and our leaders, and our priests, and our prophets, and our fathers.

~ Our leaders could also be rendered our princes.

{1:17} Peccavimus ante Dominum Deum nostrum, et non credidimus, diffidentes in eum:
{1:17} We have sinned before the Lord our God and we have not believed, lacking confidence in him.

{1:18} et non fuimus subiectibiles illi, et non audivimus vocem Domini Dei nostri ut ambularemus in mandatis eius, quæ dedit nobis.
{1:18} And we have not been submissive to him, and we have not listened to the voice of the Lord our God, so as to walk in his commandments, which he has given to us.

{1:19} A die, qua eduxit patres nostros de Terra Ægypti usque ad diem hanc, eramus incredibiles ad Dominum Deum nostrum: et dissipati recessimus, ne audiremus vocem ipsius.
{1:19} From the day that he led our fathers out of the land of Egypt, even to this day, we were unfaithful to the Lord our God, and, having been scattered, we fell away. We did not listen to his voice.

{1:20} Et adhæserunt nobis multa mala, et maledictiones, quæ constituit Dominus Moysi servo suo: qui eduxit patres nostros de Terra Ægypti, dare nobis terram fluentem lac et mel, sicut hodierna die.
{1:20} And we joined ourselves to many evils and to the curses which the Lord established through Moses, his servant, who led our fathers out of the land of Egypt, to give us a land flowing with milk and honey, just as it is in the present day.

~ Or, we have brought upon ourselves many evils along with the curses (punishments) which the Lord established through Moses.

{1:21} Et non audivimus vocem Domini Dei nostri secundum omnia verba prophetarum, quos misit ad nos:
{1:21} And we have not listened to the voice of the Lord our God, according to all the words of the prophets whom he sent to us.

{1:22} et abivimus unusquisque in sensum cordis nostri maligni, operari diis alienis, facientes mala ante oculos Domini Dei nostri.
{1:22} And we have gone astray, each one after the inclinations of his own malignant heart, serving strange gods and doing evil before the eyes of the Lord our God.

[Prophetia Baruch 2]
[The Prophecy of Baruch 2]

{2:1} Propter quod statuit Dominus Deus noster verbum suum, quod locutus est ad nos, et ad iudices nostros, qui iudicaverunt Israel, et ad reges nostros, et ad principes nostros, et ad omnem Israel, et Iuda:
{2:1} “ ‘For this reason, the Lord our God has fulfilled his word, which he has spoken to us, and to our judges, who have judged Israel, and to our kings, and to our leaders, and to all Israel and Judah.

{2:2} ut adduceret Dominus super nos mala magna, quæ non sunt facta sub cælo, quemadmodum facta sunt in Ierusalem, secundum quæ scripta sunt in lege Moysi,
{2:2} And so the Lord has brought upon us great evils, such as never before happened under heaven, (but which have come to pass in Jerusalem according to what was written in the law of Moses)

~ Again, the explanatory text may be a later addition, although this does not place it outside the inspiration of the Holy Spirit.

{2:3} ut manducarent homo carnes filii sui, et carnes filiæ suæ.
{2:3} even that a man would eat the flesh of his son and the flesh of his daughter.

{2:4} Et dedit eos sub manu regum omnium, qui sunt in circuitu nostro in improperium, et in desolationem in omnibus populis, in quibus nos dispersit Dominus.
{2:4} And so he placed them under the hand of all the kings who surround us, in disgrace and desolation among all the people where the Lord has scattered us.

{2:5} Et facti sumus subtus, et non supra: quia peccavimus Domino Deo nostro, non obaudiendo voci ipsius.
{2:5} And we were brought down low and were not raised up, because we sinned against the Lord our God, by not obeying his voice.

{2:6} Domino Deo nostro iustitia: nobis autem, et patribus nostris confusio faciei, sicut est dies hæc.
{2:6} To the Lord our God is justice, but to us and to our fathers is confusion of face, just as on this day.

{2:7} Quia locutus est Dominus super nos omnia mala hæc, quæ venerunt super nos:
{2:7} For the Lord has pronounced against us all these evils, which have overcome us.

{2:8} et non sumus deprecati faciem Domini Dei nostri, ut reverteremur unusquisque nostrum a viis nostris pessimis.
{2:8} And we have not beseeched the face of the Lord our God, so that we might return, each one of us from our most sinful ways.

{2:9} Et vigilavit Dominus in malis, et adduxit ea super nos: quia iustus est Dominus in omnibus operibus suis, quæ mandavit nobis:
{2:9} And the Lord has watched over us for evil and has brought it upon us, because the Lord is just in all his works that he has commanded us,

{2:10} et non audivimus vocem ipsius ut iremus in præceptis Domini, quæ dedit ante faciem nostram.
{2:10} and we have not listened to his own voice, so as to walk according to the teachings of the Lord, which he has set before our face.

{2:11} Et nunc Domine Deus Israel, qui eduxisti populum tuum de Terra Ægypti in manu valida, et in signis, et in prodigiis, et in virtute tua magna, et in brachio excelso, et fecisti tibi nomen sicut est dies iste:
{2:11} And now, O Lord God of Israel, who has led your people out of the land of Egypt with a strong hand, and with signs, and with wonders, and with your great power, and with an exalted arm, and has made a name for yourself, just as on this day,

{2:12} peccavimus, impie egimus, inique gessimus Domine Deus noster, in omnibus iustitiis tuis.
{2:12} we have sinned, we have become impious, we have acted unjustly, O Lord our God, against all your principles.

{2:13} Avertatur ira tua a nobis: quia derelicti sumus pauci inter gentes, ubi dispersisti nos.
{2:13} May your wrath be turned away from us because, having been forsaken, we are few among the irreligious where you have scattered us.

~ The word “gentes” can mean peoples or nations, or, in the context of the Jews in exile, it can mean Gentiles, i.e. those who do not believe in the Jewish faith. Translating it with a more general word, such as peoples or nations or irreligious brings out the meaning of the text for Christians of the present age.

{2:14} Exaudi Domine preces nostras, et orationes nostras, et educ nos propter te: et da nobis invenire gratiam ante faciem eorum, qui nos abduxerunt:
{2:14} Heed, O Lord, our petitions and our prayers, and deliver us for your own sake, and grant that we may find favor before the face of those who have led us away,

{2:15} ut sciat omnis terra quia tu es Dominus Deus noster, et quia nomen tuum invocatum est super Israel, et super genus ipsius.
{2:15} so that all the earth may know that you are the Lord our God, and because your name has been invoked over Israel and over his posterity.

{2:16} Respice Domine de domo sancta tua in nos, et inclina aurem tuam, et exaudi nos.
{2:16} Gaze upon us, O Lord, from your holy home, and incline your ear, and heed us.

{2:17} Aperi oculos tuos, et vide: quia non mortui, qui sunt in inferno, quorum spiritus acceptus est a visceribus suis, dabunt honorem, et iustificationem Domino:
{2:17} Open your eyes and see, because the dead, who are in the underworld, whose spirit has been taken away from their vital organs, will not give honor and justification to the Lord.

~ The word inferno can mean hell, but here the more general translation, underworld, seems to fit the context better.

{2:18} sed anima, quæ tristis est super magnitudine mali, et incedit curva, et infirma, et oculi deficientes, et anima esuriens dat tibi gloriam et iustitiam Domino.
{2:18} But the soul that is sorrowful for the greatness of evil, approaches bowed down and weak, and the failing eyes and the hungering soul give glory and justice to you, the Lord.

{2:19} Quia non secundum iustitias patrum nostrorum nos fundimus preces, et petimus misericordiam ante conspectum tuum Domine Deus noster:
{2:19} For it is not according to the righteousness of our fathers that we pour out our petitions and beg mercy in your sight, O Lord our God,

{2:20} sed quia misisti iram tuam, et furorem tuum super nos, sicut locutus es in manu puerorum tuorum prophetarum, dicens:
{2:20} but because you have sent your wrath and your fury upon us, just as you have spoken by the hand of your children the prophets, saying:

~ The word furorem now refers to God’s fury.

{2:21} Sic dicit Dominus: Inclinate humerum vestrum, et cervicem vestram, et opera facite regi Babylonis: et sedebitis in terra, quam dedi patribus vestris.
{2:21} “Thus says the Lord, ‘Bow down your shoulder and your neck, and do work for the king of Babylon, and settle in the land which I gave to your fathers,

{2:22} Quod si non audieritis vocem Domini Dei vestri operari regi Babyloniæ: defectionem vestram faciam de civitatibus Iuda, et a foris Ierusalem,
{2:22} because, if you will not listen to the voice of the Lord your God, to serve the king of Babylon, I will cause you to depart from the cities of Judah and from the gates of Jerusalem.

{2:23} et auferam a vobis vocem iucunditatis, et vocem gaudii, et vocem sponsi, et vocem sponsæ, et erit omnis terra sine vestigio ab inhabitantibus eam.
{2:23} And I will take away from you the voice of cheerfulness and the voice of joy, and the voice of the bridegroom and the voice of the bride, and all the land will be without any trace of its inhabitants.’ ”

{2:24} Et non audierunt vocem tuam, ut operarentur regi Babylonis: et statuisti verba tua, quæ locutus es in manibus puerorum tuorum prophetarum, ut transferrentur ossa regum nostrorum, et ossa patrum nostrorum de loco suo:
{2:24} And they did not listen to your voice, that they should serve the king of Babylon, and so you have fulfilled your words, which you spoke by the hands of your children the prophets, so that the bones of our kings and the bones of our fathers would be carried away from their place.

{2:25} et ecce proiecta sunt in calore solis, et in gelu noctis: et mortui sunt in doloribus pessimis, in fame et in gladio, et in emissione.
{2:25} And, behold, they have been cast out into the heat of the sun and the frost of the night, and they have died by means of grievous evils, by famine, and by the sword, and by banishment.

{2:26} Et posuisti templum, in quo invocatum est nomen tuum in ipso, sicut hæc dies, propter iniquitatem domus Israel, et domus Iuda.
{2:26} And you have set up the temple, in which your name itself was called upon, just as it is on this day, because of the iniquity of the house of Israel and the house of Judah.

{2:27} Et fecisti in nobis Domine Deus noster secundum omnem bonitatem tuam, et secundum omnem miserationem tuam illam magnam:
{2:27} And you have accomplished in us, O Lord our God, according to all your goodness and according to all your great mercy,

{2:28} sicut locutus es in manu pueri tui Moysi in die, qua præcepisti ei scribere legem tuam coram filiis Israel,
{2:28} just as you spoke by the hand of your child Moses, in the day when you commanded him to write your law before the sons of Israel,

~ Notice that pueri, child, is used to refer to Moses, not filius, son. Yet in the same verse, filiis is used to refer to the sons of Israel, not pueris, children.

{2:29} dicens: Si non audieritis vocem meam, multitudo hæc magna convertetur in minimam inter gentes, quo ego eos dispergam:
{2:29} saying: “If you will not listen to my voice, this great multitude will be changed into the least among the peoples, where I will scatter them.

{2:30} quia scio quod me non audiet populus. Populus est enim dura cervice: et convertetur ad cor suum in terra captivitatis suæ:
{2:30} For I know that the people will not listen to me, for the people are stiff necked. But they will have a change of their heart in the land of their captivity,

{2:31} et scient quia ego sum Dominus Deus eorum, et dabo eis cor, et intelligent: aures, et audient.
{2:31} and they will know that I am the Lord their God. And I will give them a heart, and they will understand, ears, and they will hear.

{2:32} Et laudabunt me in terra captivitatis suæ, et memores erunt nominis mei.
{2:32} And they will praise me in the land of their captivity, and will remember my name.

~ The Church will herself undergo a Babylonian captivity, once, lesser, in Europe, and later again, nearly worldwide, prior to the Return of Christ.

{2:33} Et avertent se a dorso suo duro, et a malignitatibus suis: quia reminiscentur viam patrum suorum qui peccaverunt in me.
{2:33} And they will turn themselves away from their stiff back, and from their wicked deeds, for they will call to mind the way of their fathers, who sinned against me.

{2:34} Et revocabo illos in terram, quam iuravi patribus eorum Abraham, Isaac, et Iacob, et dominabuntur eius: et multiplicabo eos, et non minorabuntur.
{2:34} And I will restore them to the land which I pledged to their fathers, Abraham, Isaac, and Jacob, and they will rule over it, and I will multiply them, and they will not be diminished.

{2:35} Et statuam illis testamentum alterum sempiternum, ut sim illis in Deum, et ipsi erunt mihi in populum: et non movebo amplius populum meum, filios Israel a terra, quam dedi illis.
{2:35} And I will establish for them a new and everlasting covenant, so that I will be their God and they will be my people. And I will no longer move my people, the sons of Israel, out of the land which I have given them.”

[Prophetia Baruch 3]
[The Prophecy of Baruch 3]

{3:1} Et nunc Domine omnipotens, Deus Israel, anima in angustiis, et spiritus anxius clamat ad te:
{3:1} “ ‘And now, O Lord Almighty, the God of Israel, the soul in anguish and the troubled spirit cry out to you.

{3:2} audi Domine, et miserere, quia Deus es misericors, et miserere nostri: quia peccavimus ante te.
{3:2} Listen, O Lord, and be merciful, for you are a merciful God, and so be merciful to us, for we have sinned before you.

{3:3} Quia tu sedes in sempiternum, et nos peribimus in ævum?
{3:3} For you are enthroned in eternity, but we will pass away in time.

{3:4} Domine omnipotens, Deus Israel, audi nunc orationem mortuorum Israel, et filiorum ipsorum, qui peccaverunt ante te, et non audierunt vocem Domini Dei sui, et agglutinata sunt nobis mala.
{3:4} O Lord Almighty, the God of Israel, listen now to the prayer of the dead of Israel and of their sons, who have sinned before you and have not listened to the voice of the Lord their God, and have joined themselves to evil.

{3:5} Noli meminisse iniquitatum patrum nostrorum, sed memento manus tuæ, et nominis tui in tempore isto:
{3:5} Remember not the iniquities of our fathers, but remember your hand and your name at this time.

{3:6} quia tu es Dominus Deus noster, et laudabimus te Domine:
{3:6} For you are the Lord our God, and we will praise you, O Lord.

{3:7} quia propter hoc dedisti timorem tuum in cordibus nostris, et ut invocemus nomen tuum, et laudemus te in captivitate nostra, quia convertimur ab iniquitate patrum nostrorum, qui peccaverunt ante te.
{3:7} And for this reason, you have imparted your fear into our hearts, and also, so that we may call upon your name and may praise you in our captivity, for we are converted from the iniquity of our fathers, who sinned before you.

{3:8} Et ecce nos in captivitate nostra sumus hodie, qua nos dispersisiti in improperium, et in maledictum, et in peccatum, secundum omnes iniquitates patrum nostrorum, qui recesserunt a te Dominue Deus noster.
{3:8} And, behold, we are still in our captivity on this day, where you have scattered us into disgrace, and into slander, and into sin, according to all the iniquities of our fathers, who withdrew from you, O Lord our God.

~ The word maledictum can be translated as curses or as evil-speaking (slander).

{3:9} Audi Israel mandata vitæ: auribus percipe, ut scias prudentiam.
{3:9} Listen, O Israel, to the commandments of life! Pay attention, so that you may learn prudence!

{3:10} Quid est Israel quod in terra inimicorum es?
{3:10} How is it, O Israel, that you are in the land of your enemies,

{3:11} inveterasti in terra aliena, coinquinatus es cum mortuis: deputatus es cum descendentibus in infernum?
{3:11} that you have grown old in a foreign land, that you are defiled with the dead, that you are regarded as among those who are descending into hell?

~ Here infernum is translated as hell, which seems a better fit for the context.

{3:12} Dereliquisti fontem sapientiæ.
{3:12} You have forsaken the fountain of wisdom.

{3:13} Nam si in via Dei ambulasses, habitasses utique in pace sempiterna.
{3:13} For if you had walked in the way of God, you would certainly have lived in everlasting peace.

{3:14} Disce ubi sit prudentia, ubi sit virtus, ubi sit intellectus: ut scias simul ubi sit longiturnitas vitæ et victus, ubi sit lumen oculorum, et pax.
{3:14} Learn where prudence is, where virtue is, where understanding is, so that you may know at the same time where long life and prosperity are, where the light of the eyes and peace are.

{3:15} Quis invenit locum eius? et quis intravit in thesauros eius?
{3:15} Who has discovered its place? And who has entered its treasure chamber?

{3:16} Ubi sunt principes gentium, et qui dominantur super bestias, quæ sunt super terram?
{3:16} Where are the leaders of the peoples, and those who rule over the beasts that are upon the earth,

{3:17} qui in avibus cæli ludunt,
{3:17} who play among the birds of the air,

{3:18} qui argentum thesaurizant, et aurum, in quo confidunt homines, et non est finis acquisitionis eorum? qui argentum fabricant et solliciti sunt, nec est inventio operum illorum?
{3:18} who store up treasures of silver and gold, in which men trust, and with whom there is no end to their acquiring, who work with silver and are anxious about it, and whose works are inexplicable?

~ The wealthy of today play among the birds of the air (rather than play with the birds of the air), and they store up treasures of transient wealth.

{3:19} Exterminati sunt, et ad inferos descenderunt, et alii loco eorum surrexerunt.
{3:19} They have been banished and have descended to hell, and others are risen up in their place.

{3:20} Iuvenes viderunt lumen, et habitaverunt super terram: viam autem disciplinæ ignoraverunt,
{3:20} The youth have seen the light and have dwelt upon the earth, yet they are ignorant of the way of instruction.

{3:21} neque intellexerunt semitas eius, neque filii eorum susceperunt eam, a facie ipsorum longe facta est:
{3:21} They have neither understood the paths of it, nor have their sons accepted it. It is far from their face.

{3:22} non est audita in Terra Chanaan, neque visa est in Theman.
{3:22} It has not been heard of in the land of Canaan, nor has it been seen in Teman.

{3:23} Filii quoque Agar, qui exquirunt prudentiam, quæ de terra est, negotiatores Merrhæ, et Theman, et fabulatores, et exquisitores prudentiæ et intelligentiæ: viam autem sapientiæ nescierunt, neque commemorati sunt semitas eius.
{3:23} It is likewise with the sons of Hagar, who search for the practicality that is of the earth, the negotiators of Merran and Teman, and the storytellers, and the searchers of discretion and intelligence. Yet the way of wisdom they have not known, nor have they called to mind its paths.

{3:24} O Israel quam magna est domus Dei, et ingens locus possessionis eius!
{3:24} O Israel, how great is the house of God, and how vast is the place of his possession!

{3:25} Magnus est, et non habet finem: excelsus et immensus!
{3:25} It is great and has no end! It is exalted and immense!

{3:26} Ibi fuerunt gigantes nominati illi, qui ab initio fuerunt, statura magna, scientes bellum.
{3:26} There were those who were called giants, who existed from the beginning, of great stature, expert in war.

{3:27} Non hos elegit Dominus, neque viam disciplinæ invenerunt: propterea perierunt.
{3:27} The Lord did not choose them, nor did they discover the way of instruction; for this reason they perished,

{3:28} Et quoniam non habuerunt sapientiam, interierunt propter suam insipientiam.
{3:28} and, because they did not have wisdom, they passed away as a result of their foolishness.

{3:29} Quis ascendit in cælum, et accepit eam, et eduxit eam de nubibus?
{3:29} Who has gone up into heaven, and taken her, and brought her down from the clouds?

{3:30} Quis transfretavit mare, et invenit illam? et attulit illam super aurum electum?
{3:30} Who has crossed the sea, and found her, and brought her, chosen instead of gold?

{3:31} Non est qui possit scire vias eius, neque qui exquirat semitas eius:
{3:31} There is no one who is able to know her ways, nor any who can search out her paths.

{3:32} sed qui scit universa, novit eam, et adinvenit eam prudentia sua: qui præparavit terram in æterno tempore, et replevit eam pecudibus, et quadrupedibus:
{3:32} Yet he who knows the universe is familiar with her, and in his foresight he invented her, he who prepared the earth for time without end, and filled it with cattle and four-footed beasts,

{3:33} qui emittit lumen, et vadit: et vocavit illud, et obedit illi in tremore.
{3:33} who sends out the light, and it goes, and who summoned it, and it obeyed him in fear.

{3:34} Stellæ autem dederunt lumen in custodiis suis, et lætatæ sunt:
{3:34} Yet the stars have given light from their posts, and they rejoiced.

{3:35} vocatæ sunt, et dixerunt: Adsumus: et luxerunt ei cum iucunditate, qui fecit illas.
{3:35} They were called, and so they said, “Here we are,” and they shined with cheerfulness to him who made them.

{3:36} Hic est Deus noster, et non æstimabitur alius adversus eum.
{3:36} This is our God, and no other can compare to him.

{3:37} Hic adinvenit omnem viam disciplinæ, et tradidit illam Iacob puero suo, et Israel dilecto suo.
{3:37} He invented the way of all instruction, and delivered it to Jacob his child, and to Israel his beloved.

{3:38} Post hæc in terris visus est, et cum hominibus conversatus est.
{3:38} After this, he was seen on earth, and he conversed with men.

[Prophetia Baruch 4]
[The Prophecy of Baruch 4]

{4:1} Hic liber mandatorum Dei, et lex, quæ est in æternum: omnes, qui tenent eam, pervenient ad vitam: qui autem dereliquerunt eam, in mortem.
{4:1} “ ‘This is the book of the commandments of God and of the law, which exists in eternity. All those who keep it will attain to life, but those who have forsaken it, to death.

{4:2} Convertere Iacob, et apprehende eam, ambula per viam ad splendorem eius contra lumen eius.
{4:2} Convert, O Jacob, and embrace it, walk in the way of its splendor, facing its light.

{4:3} Ne tradas alteri gloriam tuam, et dignitatem tuam genti alienæ.
{4:3} Do not surrender your glory to another, nor your value to a foreign people.

{4:4} Beati sumus Israel: quia quæ Deo placent, manifesta sunt nobis.
{4:4} We have been happy, O Israel, because the things that are pleasing to God have been made clear to us.

{4:5} Animæquior esto populus Dei, memorabilis Israel:
{4:5} Be ever more peaceful in soul, O people of God, the memorial of Israel.

~ Animaequior contains the word animae, referring to the soul, so the translation naturally also refers to the soul. Thus the translation, somewhat loosely, is rendered as “ever more peaceful in soul.”

{4:6} venundati estis gentibus non in perditionem: sed propter quod in ira ad iracundiam provocastis Deum, traditi estis adversariis.
{4:6} You have been sold to the nations, not into destruction, but because of this, in resentment, you provoked God to wrath, and so you have been delivered to adversity.

~ Notice that both ira and iracundiam are found in close proximity. This is not a double reference to God’s wrath. Only one refers to God’s wrath, the other refers to the anger/resentment of the Israelites at being sold to the nations. Because of this resentment, they were given additional adversity, after being sold to the nations.

{4:7} Exacerbastis enim eum, qui fecit vos, Deum æternum, immolantes dæmoniis, et non Deo.
{4:7} For you have exasperated him who made you, the eternal God, by sacrificing to evil spirits, and not to God.

{4:8} Obliti enim estis Deum, qui nutrivit vos, et contristastis nutricem vestram Ierusalem.
{4:8} For you have forgotten God, who nurtured you, and you have saddened Jerusalem, your nurse.

{4:9} Vidit enim iracundiam a Deo venientem vobis, et dixit: Audite confines Sion, adduxit enim mihi Deus luctum magnum:
{4:9} For she saw the wrath of God approaching you, and she said, “Listen, region of Zion, for God has brought upon me great sorrow.

{4:10} Vidi enim captivitatem populi mei, filiorum meorum, et filiarum, quam superduxit illis æternus.
{4:10} For I have seen the captivity of my people, my sons and daughters, which the Eternal has led over them.

~ Clearly, filii should be translated as sons, not children, because, when both sons and daughters are intended, both filiorum and filiarum are used. And when the word children is intended, pueris is used.

{4:11} Nutrivi enim illos cum iucunditate: dimisi autem illos cum fletu et luctu.
{4:11} For I nurtured them with joy, but I sent them away with weeping and sorrow.

{4:12} Nemo gaudeat super me viduam, et desolatam: a multis derelicta sum propter peccata filiorum meorum, quia declinaverunt a lege Dei.
{4:12} Let no one rejoice over me, a widow and a desolation, for I am forsaken by many because of the sins of my sons, because they strayed from the law of God.

~ The word desolatam is a verb, but it is here translated as a noun, desolation, making a better fit with the English language.

{4:13} Iustitias autem ipsius nescierunt, nec ambulaverunt per vias mandatorum Dei, neque per semitas veritatis eius cum iustitia ingressi sunt.
{4:13} And they have not known his righteousness, nor walked in the ways of the commandments of God, nor have they advanced with justice along the paths of his truth.

{4:14} Veniant confines Sion, et memorentur captivitatem filiorum, et filiarum mearum, quam superduxit illis æternus.
{4:14} Let the region of Zion approach, and remember the captivity of my sons and daughters, which the Eternal led over them.

{4:15} Adduxit enim super illos gentem de longinquo, gentem improbam, et alterius linguæ:
{4:15} For he has brought a far away people upon them, a guilty people, and of another language,

{4:16} qui non sunt reveriti senem, neque puerorum miserti sunt, et abduxerunt dilectos viduæ, et a filiis unicam desolaverunt.
{4:16} who have not reverenced the aged, nor had mercy on the children, and who have led away the beloved of the widow, leaving me deserted and alone, without sons.

{4:17} Ego autem quid possum adiuvare vos?
{4:17} But as for me, how am I able to help you?

{4:18} Qui enim adduxit super vos mala, ipse vos eripiet de manibus inimicorum vestrorum.
{4:18} For he who has brought these evils upon you, will rescue you from the hands of your enemies.

{4:19} Ambulate filii, ambulate: ego enim derelicta sum sola.
{4:19} Walk on, sons, walk on, for I have been abandoned and I am alone.

{4:20} Exui me stola pacis, indui autem me sacco obsecrationis, et clamabo ad Altissimum in diebus meis.
{4:20} I have taken off the garment of peace and have put on the sackcloth of supplication, and I will cry out to the most High in my days.

{4:21} Animæquiores estote filii, clamate ad Dominum, et eripiet vos de manu principum inimicorum.
{4:21} Be ever more peaceful, sons. Cry out to the Lord, and he will rescue you from the hand of the hostile leaders.

{4:22} Ego enim speravi in æternum salutem vestram: et venit mihi gaudium a sancto super misericordia, quæ veniet vobis ab æterno salutari nostro.
{4:22} For I have placed my hope in your eternal salvation, and joy approaches me from the Holy One, over the mercy which will come to you by our eternal salvation.

{4:23} Emisi enim vos cum luctu et ploratu: reducet autem vos mihi Dominus cum gaudio et iucunditate in sempiternum.
{4:23} For I sent you forth with sorrow and weeping, but the Lord will restore you to me with joy and gladness for eternity.

{4:24} Sicut enim viderunt vicinæ Sion captivitatem vestram a Deo, sic videbunt et in celeritate salutem vestram a Deo, quæ superveniet vobis cum honore magno, et splendore æterno.
{4:24} For just as the neighbors of Zion have seen your captivity from God, so also will they soon see your salvation from God, which will overcome you with great honor and eternal splendor.

{4:25} Filii patienter sustinete iram, quæ supervenit vobis: persecutus est enim te inimicus tuus, sed cito videbis perditionem ipsius: et super cervices ipsius ascendes.
{4:25} Sons, endure patiently the wrath that has come upon you, for your enemy has persecuted you, but you will quickly see his destruction and you will climb over his neck.

~ The phrase “climb over his neck” is an idiomatic expression, but the literal translation is still comprehensible.

{4:26} Delicati mei ambulaverunt vias asperas: ducti sunt enim ut grex direptus ab inimicis.
{4:26} My delicate ones have walked rough ways, for they were regarded as a flock torn apart by enemies.

{4:27} Animæquiores estote filii, et proclamate ad Dominum: erit enim memoria vestra ab eo, qui duxit vos.
{4:27} Be ever more peaceful in soul, sons, and call out to the Lord, for you will be remembered by him who led you away.

{4:28} Sicut enim fuit sensus vester ut erraretis a Deo: decies tantum iterum convertentes requiretis eum.
{4:28} For as much as you thought to go astray from God, ten times as much again he will require of you when converting.

{4:29} Qui enim induxit vobis mala, ipse rursum adducet vobis sempiternam iucunditatem cum salute vestra.
{4:29} For he who led you into evil, he himself will again lead you to eternal happiness with your salvation.”

{4:30} Animæquior esto Ierusalem, exhortatur enim te, qui te nominavit.
{4:30} Be ever more peaceful in soul, Jerusalem, for he who has named you, has been affected by you.

{4:31} Nocentes peribunt, qui te vexaverunt: et qui gratulati sunt in tua ruina, punientur.
{4:31} The criminals who have troubled you, will perish, and those who rejoiced in your ruin, will be punished.

{4:32} Civitates, quibus servierunt filii tui, punientur: et quæ accepit filios tuos.
{4:32} The cities that your sons have served, will be punished, and also, she who received your sons.

~ The “she who received your sons” is the particular city of Babylon.

{4:33} Sicut enim gavisa est in tua ruina, et lætata est in casu tuo, sic contristabitur in sua desolatione.
{4:33} For just as she was glad at your ruin, and she rejoiced in your fall, so also will she be grieved in her own desolation,

{4:34} Et amputabitur exsultatio multitudinis eius, et gaudimonium eius erit in luctum.
{4:34} and the exaltation of her multitude will be cut off, and her gladness will be turned to sorrow.

{4:35} Ignis enim superveniet ei ab æterno in longiturnis diebus, et habitabitur a dæmoniis in multitudine temporis.
{4:35} For fire will overcome her from the Eternal for many days, and she will be inhabited by evil spirits for a long time.

{4:36} Circumspice Ierusalem ad Orientem, et vide iucunditatem a Deo tibi venientem.
{4:36} Look around, Jerusalem, towards the east, and see the happiness that comes to you from God.

{4:37} Ecce enim veniunt filii tui, quos dimisisti dispersos, veniunt collecti ab Oriente usque ad Occidentem, in verbo sancti gaudentes in honorem Dei.
{4:37} For behold, your sons approach, whom you sent away scattered. They approach, gathering together, from the east all the way to the west, at the word of the Holy One, rejoicing in the honor of God.

[Prophetia Baruch 5]
[The Prophecy of Baruch 5]

{5:1} Exue te Ierusalem stola luctus, et vexationis tuæ: et indue te decore, et honore eius, quæ a Deo tibi est sempiternæ gloriæ.
{5:1} “ ‘Take off, O Jerusalem, the garment of your sorrow and troubles, and put on your beauty and the honor of that eternal glory, which you have from God.

{5:2} Circumdabit te Deus diploide iustitiæ, et imponet mitram capiti honoris æterni.
{5:2} God will surround you with a double garment of justice, and he will set a crown on your head of everlasting honor.

{5:3} Deus enim ostendet splendorem suum in te omni, qui sub cælo est.
{5:3} For God will reveal his splendor in you to all who are under heaven.

{5:4} Nominabitur enim tibi nomen tuum a Deo in sempiternum: Pax iustitiæ, et honor pietatis.
{5:4} For your name will be given to you by God for eternity: the peace of justice and the honor of piety.

{5:5} Exurge Ierusalem, et sta in excelso: et circumspice ad Orientem, et vide collectos filios tuos ab Oriente sole usque ad Occidentem, in verbo sancti gaudentes Dei memoria.
{5:5} Arise, O Jerusalem, and stand in exaltation, and look around towards the east, and see your sons, gathering together, from the rising of the sun to the setting of the sun, by the word of the Holy One, rejoicing in the remembrance of God.

{5:6} Exierunt enim abs te pedibus ducti ab inimicis: adducet autem illos Dominus ad te portatos in honore sicut filios regni.
{5:6} For they went out from you on foot, led by the enemies, but the Lord will lead them to you, being carried in honor like sons of the kingdom.

{5:7} Constituit enim Deus humiliare omnem montem excelsum, et rupes perennes, et convalles replere in æqualitatem terræ: ut ambulet Israel diligenter in honorem Dei.
{5:7} For God has resolved to humble every high mountain and the longstanding cliffs, and to fill up the steep valleys in order to level the ground, so that Israel may walk diligently in the honor of God.

{5:8} Obumbraverunt autem et silvæ, et omne lignum suavitatis Israel et mandato Dei.
{5:8} Yet the woods and every sweet-smelling tree have provided shade for Israel by the commandment of God.

~ High mountains and steep valleys are destroyed, yet humble trees remain, for such is the will of God.

{5:9} Adducet enim Deus Israel cum iucunditate in lumine maiestatis suæ, cum misericordia, et iustitia, quæ est ex ipso.
{5:9} For God will lead Israel with joy into the light of his majesty, with mercy and justice, which is from him.’ ”

[Prophetia Baruch 6]
[The Prophecy of Baruch 6]

{6:1} Exemplar epistolæ, quam misit Ieremias ad abducendos captivos in Babyloniam a rege Babyloniorum, ut annunciaret illis secundum quod præceptum est illi a Deo. PROPTER peccata, quæ peccastis ante Deum, abducemini in Babyloniam captivi a Nabuchodonosor rege Babyloniorum.
{6:1} This is a copy of the letter that Jeremiah sent to those who would be taken captive into Babylon by the king of Babylon, so as to prophesy to them according to the warning he had received about them from God. “Because of the sins which you have sinned before God, you will be carried away into the captivity of Babylon by Nebuchadnezzar, the king of Babylon.

~ Some versions of Scripture omit the explanatory sentence stating that this last chapter is a copy of the letter of the prophet Jeremiah. Thus, the verse is awkwardly long. But renumbering the verses of this chapter to 73 would be more awkward.

{6:2} Ingressi itaque in Babylonem, eritis ibi annis plurimis, et temporibus longis usque ad generationes septem: post hoc autem educam vos inde cum pace.
{6:2} And so, having been taken into Babylon, you will be there many years and for a long time, even to seven generations, yet after this, I will lead you away from there with peace.

{6:3} Nunc autem videbitis in Babylonia deos aureos, et argenteos, et lapideos, et ligneos in humeris portari, ostentantes metum gentibus.
{6:3} But now, you will see in Babylon gods of gold and of silver, and of stone and of wood, carried upon shoulders, an awful display for the peoples.

{6:4} Videte ergo ne et vos similes efficiamini factis alienis, et metuatis, et metus vos capiat in ipsis.
{6:4} See to it, then, that you do not in effect become like these strangers and become afraid, so that in awe you would be carried away into their midst.

{6:5} Visa itaque turba de retro, et ab ante, adorantes, dicite in cordibus vestris: Te oportet adorari Domine.
{6:5} And so, seeing the turmoil, behind you and in front of you, as they are worshiping, say in your hearts, ‘You ought to be adored, O Lord.’

{6:6} Angelus enim meus vobiscum est: ipse autem exquiram animas vestras.
{6:6} For my angel is with you. And I myself will examine your souls.

{6:7} Nam lingua ipsorum polita a fabro, ipsa etiam inaurata, et inargentata falsa sunt, et non possunt loqui.
{6:7} For their tongue is polished by the craftsman, and they themselves are even inlaid with gold and silver, yet they are false and unable to speak.

{6:8} Et sicut virgini amanti ornamenta: ita accepto auro fabricati sunt.
{6:8} And, just like a virgin who loves to decorate herself, so do they take up gold and make designs with it.

~ A virgin who loves to decorate herself and put herself on display will not remain a virgin for long. Likewise, those who decorate and put idols on display will not remain pure of heart.

{6:9} Coronas certe aureas habent super capita sua dii illorum: unde subtrahunt sacerdotes ab eis aurum, et argentum, et erogant illud in semetipsos.
{6:9} Their gods have crowns of certified gold upon their heads, from which the priests subtract gold and silver, and spend it on themselves.

~ The priests certify the amount and purity of the gold, but they certify falsely, taking some of the precious metals for themselves. The effect of this is seen in verses 11 and 23 below, where the gold rusts. Pure gold never rusts, so the rusting reveals the impurities. The gold is impure because the priests, in taking some of the gold for themselves, added other metals to the mix. Those who follow idols are not pure like gold; like impure metals they will rust.

{6:10} Dant autem et ex ipso prostitutis, et meretrices ornant: et iterum cum receperint illud a meretricibus, ornant deos suos.
{6:10} Moreover, they even give from it to prostitutes, and use it to adorn kept women, and when they receive it back from the kept women, they use it to adorn their gods.

~ Here meretrices is contrasted with prostitutis. Thus, the translation indicates two types of these women, the ordinary prostitute and the kept woman or mistress.

{6:11} Hi autem non liberantur ab ærugine, et tinea.
{6:11} But these cannot be freed from rust and moths.

{6:12} Opertis autem illis veste purpurea, extergunt faciem ipsorum propter pulverem domus, qui est plurimus inter eos.
{6:12} Although they are covered with a purple garment, they must wipe off their face, because of the dust of the house, which is very great around them.

{6:13} Sceptrum autem habet ut homo, sicut iudex regionis, qui in se peccantem non interficit.
{6:13} Yet he who holds a scepter like a man, like the judge of the region, cannot put to death one who sins against him.

{6:14} Habet etiam in manu gladium, et securim, se autem de bello, et a latronibus non liberat. Unde vobis notum sit quia non sunt dii.
{6:14} And though he holds in his hand a sword and an axe, yet he cannot free himself from war and robbers. From this let it be known to you that they are not gods.

{6:15} Non ergo timueritis eos. Sicut enim vas hominis confractum inutile efficitur, tales sunt et dii illorum:
{6:15} Therefore, do not fear them. For just as the vessel a man uses becomes useless when broken, so also are their gods.

{6:16} Constitutis illis in domo, oculi eorum pleni sunt pulvere a pedibus introeuntium.
{6:16} When they are set up in a house, their eyes are full of dust from the feet of those who enter.

{6:17} Et sicut alicui, qui regem offendit, circumseptæ sunt ianuæ: aut sicut ad sepulchrum adductum mortuum, ita tutantur sacerdotes ostia clausuris, et seris, ne a latronibus expolientur.
{6:17} And like one who has offended the king and is surrounded at every door, or like a corpse about to be carried to the grave, so do the priests secure the doors with bars and locks, lest they be plundered by robbers.

~ Their guilty consciences make them like a pursued criminal who has offended the king (God). And again, they are like a dead man about to be taken to the grave, because they cannot escape death when they will be judged by God.

{6:18} Lucernas accendunt illis, et quidem multas, ex quibus nullam videre possunt: sunt autem sicut trabes in domo.
{6:18} They light candles to them, and in great number, and still they are unable to see, for they are like logs in the house.

{6:19} Corda vero eorum dicunt elingere serpentes, qui de terra sunt, dum comedunt eos, et vestimentum ipsorum, et non sentiunt.
{6:19} It is truly said that the creeping things, which are of the earth, gnaw their hearts, and yet when these devour them and their garments, they do not feel it.

{6:20} Nigræ fiunt facies eorum a fumo, qui in domo fit.
{6:20} Their faces are made black by the smoke that is made in the house.

{6:21} Supra corpus eorum et supra caput eorum volant noctuæ, et hirundines, et aves etiam similiter et cattæ.
{6:21} Over their bodies and over their heads fly owls and swallows and birds, and similarly, even cats.

~ The word cattae is rather obscure, but it probably means cats (or, less probably, some type of bird).

{6:22} Unde sciatis quia non sunt dii. Ne ergo timueritis eos.
{6:22} From this you should understand that they are not gods. Therefore, neither should you fear them.

{6:23} Aurum etiam, quod habent, ad speciem est. Nisi aliquis exterserit æruginem, non fulgebunt: neque enim dum conflarentur, sentiebant.
{6:23} Furthermore, the gold which they have is shiny, but unless someone wipes off the rust, they will not shine. And even when they were molten, they did not feel it.

{6:24} Ex omni pretio empta sunt, in quibus spiritus non inest ipsis.
{6:24} They acquire all kinds of costly things, yet there is no breath in them.

{6:25} Sine pedibus in humeris portantur, ostentantes ignobilitatem suam hominibus. Confundantur etiam qui colunt ea.
{6:25} Without feet, they are carried upon shoulders, showing their unworthiness to all men. And so, may those who worship them be confounded.

{6:26} 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.
{6:26} Because of this, if they fall to the ground, they do not get up by themselves; and if someone sets it upright, they will not stand firm on their own; yet, just like the dead, offerings are placed next to them.

{6:27} Hostias illorum vendunt Sacerdotes ipsorum, et abutuntur: similiter et mulieres eorum decerpentes, neque infirmo, neque mendicanti aliquid impertiunt,
{6:27} The priests themselves sell their sacrifices, and they spend it wastefully; and, in like manner, their wives take part of it, never sharing anything with the sick or the beggars.

{6:28} de sacrificiis eorum fœtæ, et menstruatæ contingunt. Sciens itaque ex his quia non sunt dii, ne timeatis eos.
{6:28} Fertile and menstruous women contaminate their sacrifices. And so, knowing from this that they are not gods, you should not fear them.

~ At the ancient Temple of Jerusalem, only pre-menarcheal girls or post menopausal women were allowed to give service to God at the Temple buildings. The foolish priests of Babylon permit fertile and menstruous women to have (inappropriate) roles related to the service of God, unlike the devout Jews of Jerusalem.

{6:29} Unde enim vocantur dii? Quia mulieres apponunt diis argenteis, et aureis, et ligneis:
{6:29} For what reason are they called gods? It is because the women serve before the gods of silver and gold and wood,

{6:30} et in domibus eorum sacerdotes sedent, habentes tunicas scissas, et capita, et barbam rasam, quorum capita nuda sunt.
{6:30} and the priests sit in their houses, with torn garments, and their heads and beards shaven, and nothing on their heads.

~ The devout Jewish men prayed with their heads covered, but the priest of Babylon do not understand this.

{6:31} Rugiunt autem clamantes contra deos suos, sicut in cœna mortui.
{6:31} But they roar, shouting out to their gods, just as at a feast for the dead.

{6:32} Vestimenta eorum auferunt sacerdotes, et vestiunt uxores suas, et filios suos.
{6:32} The priests take away the garments of their gods, and clothe their wives and their sons.

{6:33} Neque siquid mali patiuntur ab aliquo, neque siquid boni, poterunt retribuere: neque regem constituere possunt, neque auferre.
{6:33} And whether they endure evil from someone, or good, they are not able to repay it. They can neither establish a king, nor remove him.

{6:34} Similiter neque dare divitias possunt, neque malum retribuere. Siquis illis votum voverit, et non reddiderit; neque hoc requirunt.
{6:34} Similarly, they can neither give riches, nor avenge evil. If anyone makes a vow to them, and does not keep it, they cannot require it.

{6:35} Hominem a morte non liberant, neque infirmum a potentiori eripiunt.
{6:35} They cannot free a man from death, nor rescue the weak from the strong.

{6:36} Hominem cæcum ad visum non restituunt, de necessitate hominem non liberabunt.
{6:36} They cannot restore sight to the blind, nor free a man from need.

{6:37} Viduæ non miserebuntur, neque orphanis benefacient.
{6:37} They will not have mercy on the widow, nor do good to orphans.

{6:38} Lapidibus de monte similes sunt dii illorum, lignei, et lapidei, et aurei, et argentei. Qui autem colunt ea, confundentur.
{6:38} Their gods of wood, and of stone, and of gold, and of silver, are like stones from the mountain; and those who worship them will be confounded.

{6:39} Quomodo ergo æstimandum est, aut dicendum, illos esse deos?
{6:39} In what way, then, is it to be supposed or said that they are gods?

{6:40} Adhuc enim ipsis Chaldæis non honorantibus ea: qui cum audierint mutum non posse loqui, offerunt illud ad Bel, postulantes ab eo loqui:
{6:40} For even the Chaldeans themselves do not honor these, who, when they hear about a mute, unable to speak, they offer him to Bel, asking from him that he may speak,

{6:41} quasi possint sentire qui non habent motum, et ipsi cum intellexerint, relinquent ea: sensum enim non habent ipsi dii illorum.
{6:41} as if these, who are unable to move, would be able to perceive. And even they themselves, when they shall understand this, will abandon them, for, having come to their senses, they do not consider them to be gods.

{6:42} Mulieres autem circumdatæ funibus in viis sedent, succendentes ossa olivarum.
{6:42} Yet the women, wrapped in cords, sit by the roads, burning olive-stones.

~ The reason for burning olive-stones may have been for the scent, similar to a perfume, or perhaps they were using the potash from the burnt olive stones as an ingredient in soap.

{6:43} 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 eius diruptus sit.
{6:43} And when any one of them, having been attracted by someone passing by, would sleep with him, she reproaches her neighbor because she was not found worthy, as she was, nor was her cord broken.

{6:44} Omnia autem quæ illi fiunt, falsa sunt. Quomodo æstimandum, aut dicendum est, illos esse deos?
{6:44} But all things that occur with them are false; in what way, then, is it to be considered or said that they are gods?

{6:45} A fabris autem, et ab aurificibus facta sunt. Nihil aliud erunt, nisi id quod volunt esse sacerdotes.
{6:45} Yet they have been made by the workmen and the goldsmiths. They will be nothing else but what the priests want them to be.

{6:46} Artifices etiam ipsi, qui ea faciunt, non sunt multi temporis. Numquid ergo possunt ea, quæ fabricata sunt ab ipsis, esse dii?
{6:46} For the artisans themselves, who make them, do not exist for a long time. So then, can these things, which have been made by them, be gods?

{6:47} Reliquerunt autem falsa, et opprobrium postea futuris.
{6:47} Yet they have bequeathed falsehoods and disgrace after this to the future.

{6:48} Nam cum supervenerit illis prælium, et mala; cogitant sacerdotes apud se, ubi se abscondant cum illis.
{6:48} For when they are overcome by battle or evil, the priests consider among themselves where they may hide themselves with them.

{6:49} Quomodo ergo sentiri debeant quoniam dii sunt, qui nec de bello se liberant, neque de malis se eripiunt?
{6:49} Therefore, why would they be perceived to be gods, who can neither free themselves from war, nor rescue themselves from evils?

{6:50} 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.
{6:50} For, in as much as they are only wood, inlaid with gold and silver, so let it be known henceforth, by all nations and kings, that they are false; because it has been revealed that they are not gods, but the work of men’s hands, and there is no work of God in them.

{6:51} Unde ergo notum est, quia non sunt dii, sed opera manuum hominum, et nullum Dei opus in ipsis est?
{6:51} For this reason, then, it has been accepted that they are not gods, but are works of the hands of men, and no work of God is in them.

{6:52} Regem regioni non suscitant, neque pluviam hominibus dabunt.
{6:52} They have not raised up a king in the region, nor will they give rain to men.

{6:53} Iudicium quoque non discernent, neque regiones liberabunt ab iniuria: quia nihil possunt, sicut corniculæ inter medium cæli, et terræ.
{6:53} They will not discern a judgment for anyone, nor will they free a region from injury, because they can do nothing, like crows in the middle of heaven and earth.

{6:54} Etenim cum inciderit ignis in domum deorum ligneorum, argenteorum, et aureorum, sacerdotes quidem ipsorum fugient, et liberabuntur: ipsi vero sicut trabes in medio comburentur.
{6:54} And, indeed, when there happens to be a fire in the house of these gods of wood, silver, and gold, the priests will certainly run away and save themselves, but these will truly be burned up like logs in the midst of it.

{6:55} Regi autem, et bello non resistent. Quomodo ergo æstimandum est, aut recipiendum quia dii sunt?
{6:55} Yet they cannot withstand a king and war. In what way, then, is it to be considered or accepted that they are gods?

{6:56} Non a furibus, neque a latronibus se liberabunt dii lignei, et lapidei, et inaurati, et inargentati, quibus hi, qui fortiores sunt,
{6:56} These gods of wood and stone, inlaid with gold and silver, can free themselves neither from thieves nor from robbers; whoever is stronger than they are,

{6:57} aurum, et argentum, et vestimentum, quo operti sunt, auferent illis, et abibunt, nec sibi auxilium ferent.
{6:57} will take up these things, the gold and the silver, and the garments which cover them, and will get away; neither will they be able to help themselves.

{6:58} 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.
{6:58} Therefore, it is better to be a king displaying his power, or a useful vessel in a house, about which he who owns it will boast, or a door in the house, which keeps safe what is inside, than to be these gods of falsehood.

~ It is not good to be a vain king, or a vessel, or a door, but it is better than being a false god.

{6:59} Sol quidem, et luna, ac sidera cum sint splendida, et emissa ad utilitates, obaudiunt.
{6:59} For the sun, and the moon, and the constellations, though they are brilliant and have been sent forth to be useful, are obedient.

{6:60} Similiter et fulgur cum apparuerit, perspicuum est: id ipsum autem et spiritus in omni regione spirat.
{6:60} Similarly, the lightning, when it appears and is evident, and, in like manner, the wind blowing in every region,

{6:61} Et nubes, quibus cum imperatum fuerit a Deo perambulare universum orbem, perficiunt quod imperatum est eis.
{6:61} and the clouds, when God orders them to make their rounds over the whole world, each carries out what was commanded.

{6:62} Ignis etiam missus desuper ut consumat montes, et silvas, facit quod præceptum est ei. Hæc autem neque speciebus, neque virtutibus uni eorum similia sunt.
{6:62} Furthermore, the fire, having been sent from above so that it may consume mountains and woods, does what it has been instructed to do. Yet these are not similar, neither in splendor, nor in power, to any one of them.

{6:63} Unde neque existimandum est, neque dicendum, illos esse deos, quando non possunt neque iudicium iudicare, neque quidquam facere hominibus.
{6:63} From this, it should neither be supposed, nor said, that they are gods; since they are neither able to give judgment, nor to accomplish anything for men.

{6:64} Scientes itaque quia non sunt dii, ne ergo timueritis eos.
{6:64} And so, knowing that they are not gods, therefore, have no fear of them.

{6:65} Neque enim regibus maledicent, neque benedicent.
{6:65} For they can neither curse kings, nor bless them.

{6:66} Signa etiam in cælo gentibus non ostendunt, neque ut sol lucebunt, neque illuminabunt ut luna.
{6:66} Besides, they show no signs in heaven to the nations; they neither shine like the sun, nor give light like the moon.

~ This verse contains an obscure reference to the time of the Antichrist, when false gods will show false signs in the heavens, and the light of the sun and the moon will be altered.

{6:67} Bestiæ meliores sunt illis, quæ possunt fugere sub tectum, ac prodesse sibi.
{6:67} Beasts are better than they are, for they can flee under a covering, and so protect themselves.

{6:68} Nullo itaque modo nobis est manifestum quia sunt dii: propter quod ne timeatis eos.
{6:68} Therefore, in no way is it clear to us that they are gods; because of this, you should not fear them.

{6:69} Nam sicut in cucumerario formido nihil custodit: ita sunt dii illorum lignei, et argentei, et inaurati.
{6:69} For just as a scarecrow in a cucumber field protects nothing, so are their gods of wood, and silver, and inlaid gold.

~ A scarecrow scares away birds, but birds to not eat cucumbers. Other pests, such as insects and worms destroy cucumbers, but these are not affected by a scarecrow.

{6:70} Eodem modo et in horto spina alba, supra quam omnis avis sedet. Similiter et mortuo proiecto in tenebris similes sunt dii illorum lignei, et inaurati, et inargentati:
{6:70} They are just the same as a white thorn in a garden, on which all the birds sit; they are even like a corpse thrown out into the darkness, just so are these gods of wood, and inlaid gold, and inlaid silver.

~ The white thorn is apparently ineffective at keeping birds out of the garden.

{6:71} A purpura quoque et murice, quæ supra illos tineant, scietis itaque quia non sunt dii. Ipsi etiam postremo comeduntur, et erunt opprobrium in regione.
{6:71} By the purple, and likewise the Royal purple, moth-eaten garments upon them, you will then know that they are not gods. And finally, they themselves are consumed and will be a disgrace in the region.

~ Royal purple is Tyrian purple, which is harvested from certain types of shellfish was an ancient, highly-prized, and difficult to process natural pigment. Murex is one of the shellfish from which the dye’s precursor is obtained. Whether ordinary purple, or the much more expensive Tyrian purple, the garments are moth-eaten all the same. (It may be the case that purpura indicates a type of purple dye harvested from one type of shellfish and murice indicates a different type of purple dye harvested from a different shellfish. There are various species of shellfish which are sources of purple dye; one of these is called Purpura and another is called Murex.)

{6:72} Melior est homo iustus, qui non habet simulacra: nam erit longe ab opprobriis.
{6:72} Better is the just man who has no such images, for he will be far from disgrace.”


The Sacred BibleThe Book of Baruch