God commandeth the Prophet, to cry unto the sinful people vehemently, and incessantly to keep the law, not only in show and presence, but sincerely, leaving their own wills, and seeking God's will: 9. so they shall receive their good desires, and reward of well doing.God commandeth the Prophet, to crie vnto the sinful people vehemently, and incessantly to kepe the law, not only in shew and presence, but sincerely, leauing their owne wils, and seeking Gods wil: 9. so they shal receiue their good desires, and reward of wel doing.✦
Cry, cease not, as a trumpet exalt thy voice, and tell my people their wicked doings, and the house of Jacob their sins.CRIE, cease not, as a trumpet exalt thy voice, and tel my people their wicked doinges, and the house of Iacob their sinnes.✦Clama, ne cesses, quasi tuba exalta vocem tuam, et annuntia populo meo scelera eorum, et domui Jacob peccata eorum.
2For me indeed they seek from day to day, and they will know my ways, as a nation that hath done justice, and hath not forsaken the judgement of their God: they ask of me the judgements of justice: they will approach to God.For me in deede they seeke from day to day, and they wil know my waies, as a nation that hath done iustice, and hath not forsaken the iudgement of their God: they aske of me the iudgements of iustice: they wil approch to God.✦Me etenim de die in diem quærunt, et scire vias meas volunt, quasi gens quæ justitiam fecerit, et judicium Dei sui non dereliquerit. Rogant me judicia justitiæ ; appropinquare Deo volunt.
3Why have we fasted, and thou hast not regarded: have we humbled our souls, and thou hast not known? Behold in the day of your fast your own will is found, and you exact of all your debtors.Why haue we fasted, and thou hast not regarded: haue we humbled our soules, and thou hast not knowen? Behold in the day of your fast your owne wil is found, and you exact of al your detters.✦Quare jejunavimus, et non aspexisti ; humiliavimus animas nostras, et nescisti ? Ecce in die jejunii vestri invenitur voluntas vestra, et omnes debitores vestros repetitis.
4Behold you fast to debates and contentions, and strike with the fist impiously. Do not fast as until this day, that your cry may be heard on high.Behold you fast to debates and contentions, and strike with the fist impiously. Doe not fast as vntil this day, that your crie may be heard on high.✦Ecce ad lites et contentiones jejunatis, et percutitis pugno impie. Nolite jejunare sicut usque ad hanc diem, ut audiatur in excelso clamor vester.
5Is this such a fast, as I have chosen: for a man by the day to afflict his soul? Is this it, to wind his head about like a circle, and to spread sackcloth and ashes? wilt thou call this a fast, and a day acceptable to the Lord?Is this such a fast, as I haue chosen: for a man by the day to afflict his soule? Is this it, to winde his head about like a circle, and to spread sackcloth and ashes? wilt thou cal this a fast, and a day acceptable to the Lord?¶✦Numquid tale est jejunium quod elegi, per diem affligere hominem animam suam ? numquid contorquere quasi circulum caput suum, et saccum et cinerem sternere ? numquid istud vocabis jejunium, et diem acceptabilem Domino ?
6Is not this rather the fast that I have chosen? Dissolve the bands of impiety, loose the bundles that overload, dismiss them free that are broken, and break in sunder every burden.Is not this rather the fast that I haue chosen? Dissolue the bands of impietie, loose the bundels that ouerlode, dismisse them free that are broken, and breake in sunder euerie burden.✦Nonne hoc est magis jejunium quod elegi ? Dissolve colligationes impietatis, solve fasciculos deprimentes, dimitte eos qui confracti sunt liberos, et omne onus dirumpe ;
7Break thy bread to the hungry, and the needy, and vagos: shelterless: homeless bring in into thy house: when thou shalt see the naked, cover him, and despise not thy flesh.Breake thy bread to the hungrie, and the needie, and herberles bring in into thy house: when thou shalt see the naked, couer him, and despise not thy flesh.✦frange esurienti panem tuum, et egenos vagosque induc in domum tuam ; cum videris nudum, operi eum, et carnem tuam ne despexeris.
8Then shall thy light break forth as the morning, and thy health shall sooner arise, and thy justice shall go before thy face, and the glory of our Lord shall embrace thee.Then shal thy light breake forth as the morning, and thy health shal sooner arise, & thy iustice shal goe before thy face, and the glorie of our Lord shal embrace thee.✦Tunc erumpet quasi mane lumen tuum ; et sanitas tua citius orietur, et anteibit faciem tuam justitia tua, et gloria Domini colliget te.
9Then shalt thou invocabis: call upon, and our Lord will hear: thou shalt cry, and he will say: Lo here I am. If thou wilt take away the chain out of the midst of thee, and cease to stretch out the finger, and to speak that which profiteth not.Then shalt thou inuocate, and our Lord wil heare: thou shalt crie, and he wil say: Loe here I am. If thou wilt take away the cheine out of the middes of thee, and cease to stretch out the finger, and to speake that which profiteth not.✦Tunc invocabis, et Dominus exaudiet ; clamabis, et dicet : Ecce adsum. Si abstuleris de medio tui catenam, et desieris extendere digitum et loqui quod non prodest ;
10When thou shalt pour out thy soul to the hungry, and shalt fill the afflicted soul, thy light shall arise up in darkness, and thy darkness shall be as the noon day.When thou shalt powre out thy soule to the hungrie, and shalt fil the afflicted soule, thy light shal arise vp in darkenes, and thy darkenes shal be as the noone day.✦cum effuderis esurienti animam tuam, et animam afflictam repleveris, orietur in tenebris lux tua, et tenebræ tuæ erunt sicut meridies.
11And our Lord will give thee rest always, and will fill thy soul with brightness, and deliver thy bones, and thou shalt be as a watered garden, and as a fountain of waters, whose waters shall not fail.And our Lord wil geue thee rest alwayes, and wil fil thy soule with brightnes, and deliuer thy bones, and thou shalt be as a watered garden, and as a fountaine of waters, whose waters shal not fayle.✦Et requiem tibi dabit Dominus semper, et implebit splendoribus animam tuam, et ossa tua liberabit ; et eris quasi hortus irriguus, et sicut fons aquarum cujus non deficient aquæ.
12And the deserts of the worlds shall be builded in thee: thou shalt raise up the foundations of generation and generation: and thou shalt be called the builder of the hedges, turning the paths into rest.And the deserts of the worlds shal be builded in thee: thou shalt rayse vp the fundations of generation and generation: and thou shalt be called the builder of the hedges, turning the pathes into rest.✦Et ædificabuntur in te deserta sæculorum, fundamenta generationis et generationis suscitabis ; et vocaberis ædificator sepium, avertens semitas in quietem.
13If thou turn away thy foot from the Sabbath, from doing thy will in my holy day, and call the Sabbath delicatum: fragile: dainty; a delight, and the holy of our Lord glorious, and glorify him, whiles thou doest not thine own ways, and thy will be not found, to speak a word:If thou turne away thy foote from the Sabbath, from doing thy wil in my holie day, and cal the Sabbath delicate, and the holie of our Lord glorious, and glorifie him, whiles thou doest not thine owne wayes, and thy wil be not found, to speake a word:✦Si averteris a sabbato pedem tuum facere voluntatem tuam in die sancto meo, et vocaveris sabbatum delicatum, et sanctum Domini gloriosum, et glorificaveris eum dum non facis vias tuas, et non invenitur voluntas tua, ut loquaris sermonem :
14Then shalt thou be delighted upon the Lord, and I will lift thee up above the heights of the earth, and will feed thee with the inheritance of Jacob thy father. For the mouth of the Lord hath spoken.Then shalt thou be delighted vpon the Lord, & I wil lift thee vp aboue the heightes of the earth, & wil feede thee with the inheritance of Iacob thy father. For the mouth of the Lord hath spoken.✦tunc delectaberis super Domino, et sustollam te super altitudines terræ, et cibabo te hæreditate Jacob patris tui : os enim Domini locutum est.
Annotationsfrom the original 1609 Douay Old Testament
5Is this such a fast, as I have chosen. Fasting is so often and clearly commended in holy Scriptures, that Protestants (though not greatly affected thereto) confess it to be a good thing of itself, but in divers respects detract much from it: denying it to be an act of religion, but only of bodily mortification: neither do all generally allow of prescript times, nor of abstinence from flesh those days, which they think good to fast: and those which do abstain from flesh, say they do it not for religion, but for the ordinance of civil policy. For which opinion they allege out of this, and other places (Jere. 14. v. 12. Zacha. 7. v. 5.) that such affliction is not the fast, which God hath chosen. But if they would consider the coherence of the text, they should find the contrary. For albeit fasting alone without amendment of evil manners, and without other good works, doth not appease God's wrath, nor is agreeable to God's will, yet being joined with contrition of heart, and sincere piety, doth then greatly please him. And therefore our Lord God here (saith S. Jerome) lest he might seem to reprove fasting, which himself had commanded, teacheth how it behoveth to fast: Non enim quærit Deus afflictionem solam, & humiliationem animæ per iniuriam corporis, vt instar circuli torqueat corpus, & colla submittat, ac tristis incedat: &c. Sed vt cum istis hæc faciat quæ sequuntur. For God seeketh not only affliction, and humiliation of the soul by injury of the body; that one should writhe his body about like a circle, hold down his neck, and go pensive, &c. But that with these things, he do those which follow: to wit, Dissolve the bands of impiety, and the rest, as in the text. Whereupon this Doctor discourseth at large, showing that it profiteth not to carry an empty belly, and do those things that displease God. But fasting from meat, so that fasting from sin (by declining from evil, and doing good deeds) be joined withal: then (saith he) thy fasting will be acceptable: For then shall thy light break forth as the morning, and thy health shall sooner arise, and thy justice shall go before thy face, and the glory of our Lord shall embrace thee. Further declaring the great profit thereof by examples: that by fasting Daniel, the man of desires knew things to come: the Ninevites pacified the wrath of God. Elias and Moyses by forty days hunger were filled with the familiarity of God: And our Lord himself fasted so many days in the wilderness, vt nobis solennes ieiuniorum dies relinqueret, to leave unto us the solemn days of fasts.Is this such a fast, as I have chosen. Fasting is so often and clearly commended in holy Scriptures, that Protestants (though not greatly affected thereto) confess it to be a good thing of itself, but in divers respects detract much from it: denying it to be an act of religion, but only of bodily mortification: neither do all generally allow of prescript times, nor of abstinence from flesh those days, which they think good to fast: and those which do abstain from flesh, say they do it not for religion, but for the ordinance of civil policy. For which opinion they allege out of this, and other places (Jere. 14. v. 12. Zacha. 7. v. 5.) that such affliction is not the fast, which God hath chosen. But if they would consider the coherence of the text, they should find the contrary. For albeit fasting alone without amendment of evil manners, and without other good works, doth not appease God's wrath, nor is agreeable to God's will, yet being joined with contrition of heart, and sincere piety, doth then greatly please him. And therefore our Lord God here (saith S. Jerome) lest he might seem to reprove fasting, which himself had commanded, teacheth how it behoveth to fast: Non enim quærit Deus afflictionem solam, & humiliationem animæ per iniuriam corporis, vt instar circuli torqueat corpus, & colla submittat, ac tristis incedat: &c. Sed vt cum istis hæc faciat quæ sequuntur. For God seeketh not only affliction, and humiliation of the soul by injury of the body; that one should writhe his body about like a circle, hold down his neck, and go pensive, &c. But that with these things, he do those which follow: to wit, Dissolve the bands of impiety, and the rest, as in the text. Whereupon this Doctor discourseth at large, showing that it profiteth not to carry an empty belly, and do those things that displease God. But fasting from meat, so that fasting from sin (by declining from evil, and doing good deeds) be joined withal: then (saith he) thy fasting will be acceptable: For then shall thy light break forth as the morning, and thy health shall sooner arise, and thy justice shall go before thy face, and the glory of our Lord shall embrace thee. Further declaring the great profit thereof by examples: that by fasting Daniel, the man of desires knew things to come: the Ninevites pacified the wrath of God. Elias and Moyses by forty days hunger were filled with the familiarity of God: And our Lord himself fasted so many days in the wilderness, vt nobis solennes ieiuniorum dies relinqueret, to leave unto us the solemn days of fasts.
The reading text follows the 1582 first edition.