HOLY BIBLE: Jeremiah 4 (original) (raw)

23 ἐπέβλεψα ἐπὶ τὴν γῆν καὶ ἰδοὺ οὐθέν καὶ εἰς τὸν οὐρανόν καὶ οὐκ ἦν τὰ φῶτα αὐτοῦ 24 εἶδον τὰ ὄρη καὶ ἦν τρέμοντα καὶ πάντας τοὺς βουνοὺς ταρασσομένους 25 ἐπέβλεψα καὶ ἰδοὺ οὐκ ἦν ἄνθρωπος καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ ἐπτοεῖτο 26 εἶδον καὶ ἰδοὺ ὁ Κάρμηλος ἔρημος καὶ πᾶσαι αἱ πόλεις ἐμπεπυρισμέναι πυρὶ ἀπὸ προσώπου κυρίου καὶ ἀπὸ προσώπου ὀργῆς θυμοῦ αὐτοῦ ἠφανίσθησαν 27 τάδε λέγει κύριος ἔρημος ἔσται πᾶσα ἡ γῆ συντέλειαν δὲ οὐ μὴ ποιήσω 28 ἐπὶ τούτοις πενθείτω ἡ γῆ καὶ συσκοτασάτω ὁ οὐρανὸς ἄνωθεν διότι ἐλάλησα καὶ οὐ μετανοήσω ὥρμησα καὶ οὐκ ἀποστρέψω ἀ{P'} αὐτῆς 29 ἀπὸ φωνῆς ἱππέως καὶ ἐντεταμένου τόξου ἀνεχώρησεν πᾶσα χώρα εἰσέδυσαν εἰς τὰ σπήλαια καὶ εἰς τὰ ἄλση ἐκρύβησαν καὶ ἐπὶ τὰς πέτρας ἀνέβησαν πᾶσα πόλις ἐγκατελείφθη οὐ κατοικεῖ ἐν αὐταῖς ἄνθρωπος 30 καὶ σὺ τί ποιήσεις ἐὰν περιβάλῃ κόκκινον καὶ κοσμήσῃ κόσμῳ χρυσῷ καὶ ἐὰν ἐγχρίσῃ στίβι τοὺς ὀφθαλμούς σου εἰς μάτην ὁ ὡραϊσμός σου ἀπώσαντό σε οἱ ἐρασταί σου τὴν ψυχήν σου ζητοῦσιν 31 ὅτι φωνὴν ὡς ὠδινούσης ἤκουσα τοῦ στεναγμοῦ σου ὡς πρωτοτοκούσης φωνὴ θυγατρὸς Σιων ἐκλυθήσεται καὶ παρήσει τὰς χεῖρας αὐτῆς οἴμμοι ἐγώ ὅτι ἐκλείπει ἡ ψυχή μου ἐπὶ τοῖς ἀνῃρημένοις

23 Earthward I looked, and all was void and empty; heavenward, and in heaven no light shone; 24 looked at mountain and hill-side, and saw them stir and tremble; 25 looked for some sign of man, and in vain; the very birds in heaven had all taken flight. 26 It was a garden I looked at, but a garden untenanted; no city in it but had perished at the Lord’s glance, before the frown of his vengeance. 27 For it was so the Lord’s sentence ran; the whole country-side should be abandoned, and still he will not have taken full toll. 28 At his sentence, earth should mourn and heaven grow dark with sorrow, yet of his decree there should be no repenting; he would not go back from it. 29 Everywhere, at the noise of archer and horseman, the townsfolk flee away, take to the hills[5] and climb their high rocks; never a town but is left deserted of its inhabitants. 30 And thou, Jerusalem, when thy turn comes to be despoiled, what shift wilt thou make? Vain was it to dress in scarlet, and deck thyself with chains of gold, and with antimony darken thy eyes; vain were those arts, thy lovers are weary of thee now, and thy life is forfeit. 31 Cries of anguish I hear, as from a woman in the throes of travail; it is queen Sion, gasping out her life, and crying with hands outspread, Woe is me, I swoon away, here in the slaughter-house!

23
Aspexi terram, et ecce vacua erat et nihili;
et cælos, et non erat lux in eis. 24
Vidi montes, et ecce movebantur:
et omnes colles conturbati sunt. 25
Intuitus sum, et non erat homo:
et omne volatile cæli recessit. 26
Aspexi, et ecce Carmelus desertus,
et omnes urbes ejus destructæ sunt a facie Domini,
et a facie iræ furoris ejus. 27
Hæc enim dicit Dominus:
Deserta erit omnis terra,
sed tamen consummationem non faciam. 28
Lugebit terra, et mœrebunt cæli desuper,
eo quod locutus sum.
Cogitavi, et non pœnituit me,
nec aversus sum ab eo. 29
A voce equitis et mittentis sagittam fugit omnis civitas:
ingressi sunt ardua, et ascenderunt rupes:
universæ urbes derelictæ sunt,
et non habitat in eis homo. 30
Tu autem vastata, quid facies?
cum vestieris te coccino,
cum ornata fueris monili aureo,
et pinxeris stibio oculos tuos,
frustra componeris:
contempserunt te amatores tui;
animam tuam quærent. 31
Vocem enim quasi parturientis audivi,
angustias ut puerperæ:
vox filiæ Sion intermorientis,
expandentisque manus suas:
Væ mihi, quia defecit anima mea propter interfectos!

[1] According to some manuscripts of the Septuagint Greek, the true reading is ‘said they’. This would evidently improve the run of the context.

[2] The Hebrew text may also be interpreted as meaning ‘A hot wind is coming in the direction of the daughter of my people’. But the use of language is in any case forced, and it may be doubted whether the true text of verses 11 and 12 has been preserved to us.

[3] Literally, ‘the making known of an idol’; according to the Hebrew text, ‘the making known of distress’.

[4] The sudden introduction of Almighty God as the speaker in this verse mars the unity of the passage, and some attribute it to textual error.

[5] In the Hebrew text, ‘thickets’.

Knox Translation Copyright © 2013 Westminster Diocese
Nihil Obstat. Father Anton Cowan, Censor.
Imprimatur. +Most Rev. Vincent Nichols, Archbishop of Westminster. 8th January 2012.
Re-typeset and published in 2012 by Baronius Press Ltd