Christ is described as a victorious conqueror, ascending into heaven with triumph, imbrued with blood. 7. For all whose benefits the Prophet rendereth thanks: 10. expostulating the people's ingratitude, that provoked God to wrath.Christ is described as a victorious conquerour, ascending into heauen with triumph, embrued with bloud. 7. For al whose benefites the Prophet rendreth thankes: 10. expostulating the peoples ingratitude, that prouoked God to wrath.✦
Who is this that cometh from Edom, with tinctis: perished; dyed, coloured garments from Bosra, this beautiful one in his robe, going in the multitude of his strength. I, that speak justice, and am a defender to save.WHo is this that cometh from Edom, with died garments from Bosra, this beautiful one in his robe, going in the multitude of his strength. I, that speake iustice, and am a defender to saue.✦Quis est iste, qui venit de Edom, tinctis vestibus de Bosra ? iste formosus in stola sua, gradiens in multitudine fortitudinis suæ ? Ego qui loquor justitiam, et propugnator sum ad salvandum.
2Why then is thy clothing red, and thy garments as theirs that tread in the winepress?Why then is thy clothing red, and thy garments as theirs that treade in the winepresse?✦Quare ergo rubrum est indumentum tuum, et vestimenta tua sicut calcantium in torculari ?
3I have trodden the press alone, and of the Gentiles there is not a man with me: I have trodden them in my fury, and have trodden them down in my wrath: and their blood is sprinkled upon my garments, and I have stained all my raiment:I haue troden the presse alone, and of the Gentiles there is not a man with me: I haue troden them in my furie, and haue troden them downe in my wrath: and their bloud is sprinkled vpon my garments, and I haue stayned al my rayment:✦Torcular calcavi solus, et de gentibus non est vir mecum ; calcavi eos in furore meo, et conculcavi eos in ira mea : et aspersus est sanguis eorum super vestimenta mea, et omnia indumenta mea inquinavi.
4For the day of revenge is in my heart, the year of my redemption is come.For the day of reuenge is in my hart, the yeare of my redemption is come.✦Dies enim ultionis in corde meo ; annus redemptionis meæ venit.
5I looked about, & there was no helper: I sought, and there was none to aid: and mine arm hath saved, and mine indignation itself hath auxiliata: helped me.I looked about, & there was no helper: I sought, and there was none to ayde: and myne arme hath saued, and myne indignation itself hath holpen me.✦Circumspexi, et non erat auxiliator ; quæsivi, et non fuit qui adjuvaret : et salvavit mihi brachium meum, et indignatio mea ipsa auxiliata est mihi.
6And I have trodden down the peoples in my fury, and have inebriavi: intoxicated with liquor; made drunk, as with wrath them in mine indignation, and have drawn their strength down to the ground.And I haue troden downe the peoples in my furie, and haue inebriated them in mine indignation, and haue drawen their strength downe to the ground.✦Et conculcavi populos in furore meo, et inebriavi eos in indignatione mea, et detraxi in terram virtutem eorum.
7I will remember the mercies of our Lord, the praise of our Lord for all things, that our Lord hath rendered to us, and for the multitude of the good things to the house of Israel, which he hath given them according to his indulgentiam: self-indulgence; gracious favour, bounty, and according to the multitude of his mercies.I wil remember the mercies of our Lord, the prayse of our Lord for al thinges, that our Lord hath rendred to vs, and for the multitude of the good thinges to the house of Israel, which he hath geuen them according to his indulgence, and according to the multitude of his mercies.✦Miserationum Domini recordabor ; laudem Domini super omnibus quæ reddidit nobis Dominus, et super multitudinem bonorum domui Israël, quæ largitus est eis secundum indulgentiam suam, et secundum multitudinem misericordiarum suarum.
8And he said: But yet is my people, children that deny not: and he is become their saviour.And he sayd: But yet is my people, children that denie not: and he is become their sauiour.✦Et dixit : Verumtamen populus meus est, filii non negantes ; et factus est eis salvator.
9In all their tribulation he was not troubled, and the angel of his face saved them: in his love, and in his indulgence he redeemed them, and portavit: uncovered; bore, carried them, and lifted them up all the days of the world.In al their tribulation he was not troubled, and the angel of his face saued them: in his loue, and in his indulgence he redeemed them, and bare them, and lifted them vp al the daies of the world.✦In omni tribulatione eorum non est tribulatus, et angelus faciei ejus salvavit eos : in dilectione sua et in indulgentia sua ipse redemit eos, et portavit eos, et elevavit eos cunctis diebus sæculi.
10But they provoked to wrath, and afflicted the spirit of his holy one: and he was turned to be their enemy, and he conquered them.But they prouoked to wrath, and afflicted the spirit of his holie one: and he was turned to be their enemie, and he conquered them.✦Ipsi autem ad iracundiam provocaverunt, et afflixerunt spiritum Sancti ejus : et conversus est eis in inimicum, et ipse debellavit eos.
11And he remembered the days of the world of Moyses, and of his people: Where is he that brought them out of the sea, with the pastors of his flock? Where is he that put in the midst of him the spirit of his holy one?And he remembred the daies of the world of Moyses, and of his people: Where is he that brought them out of the sea, with the pastours of his flocke? Where is he that put in the middes of him the spirit of his holie one?✦Et recordatus est dierum sæculi Moysi, et populi sui. Ubi est qui eduxit eos de mari cum pastoribus gregis sui ? Ubi est qui posuit in medio ejus spiritum Sancti sui ;
12He that brought out Moyses to the right hand by the arm of his majesty: that divided the waters before them, that he might make to himself an everlasting name.He that brought out Moyses to the right hand by the arme of his maiestie: that diuided the waters before them, that he might make to himself an euerlasting name.✦qui eduxit ad dexteram Moysen, brachio majestatis suæ ; qui scidit aquas ante eos, ut faceret sibi nomen sempiternum ;
13He that brought them out through the depths, as an horse in the desert that stumbled not.He that brought them out through the depthes, as an horse in the desert that stumbled not.✦qui eduxit eos per abyssos, quasi equum in deserto non impingentem ?
14As the beast that goeth down in the plain field, the spirit of our Lord was their conductor: so didst thou bring thy people that thou mightest make thee a name of glory.As the beast that goeth downe in the plaine field, the spirit of our Lord was their conductor: so didst thou bring thy people that thou mightest make thee a name of glorie.✦Quasi animal in campo descendens, spiritus Domini ductor ejus fuit. Sic adduxisti populum tuum, ut faceres tibi nomen gloriæ.
15Attend from heaven, and look from thy holy habitation, & of thy glory: where is thy zeal, and thy strength, the multitude of thy viscerum: intestines; tender compassion, yearning mercies, and of thy mercies? they have held back themselves toward me.Attend from heauen, and looke from thy holie habitation, & of thy glorie: where is thy zele, and thy strength, the multitude of thy bowels, and of thy mercies? they haue held backe them selues toward me.✦Attende de cælo, et vide de habitaculo sancto tuo, et gloriæ tuæ. Ubi est zelus tuus, et fortitudo tua, multitudo viscerum tuorum et miserationum tuarum ? Super me continuerunt se.
16For thou art our father, and Abraham hath not known us, and Israel hath been ignorant of us: thou O Lord art our father, our redeemer, from the beginning is thy name.Abraham hath not knowne vs.] The faithful people considering their owne great, frequent, & inueterate sinnes, vvith the extreme calamities wherinto they vvere fallen for the same, ⟦right margin: The Ievves supposed that for their sinnes the Patriarches did not acknovvlege them for their children.⟧ supposed that their progenitor Abraham (vvhom God had particularly called out of his countrie) & Iacob (of vvhose tvvelue sonnes the vvhole nation vvas propagated) did no longer acknowlege them for their children, because they had so greuously offended God: & vvere not vvorthie of anie fauour. Al vvhich notwithstanding, ⟦right margin: Yet hoped that God of his mercie vvould releue them in distresse.⟧ yet they hoped in Gods incomparable mercie, that his diuine goodnes, being Creator of al, who had elected them for his peculiar people, brought them out of Ægypt, and often deliuered them from sundrie afflictions, vvould againe reduce them from captiuitie, and as their merciful father, remitte their sinnes, and releue their miseries, though Abraham, Iacob, and other Patriarches had iustly reiected them as lost children. This being the proper literal sense of this place, according to S. Ieroms, and other ancient Doctors explication, it maketh nothing at al for the old and new heresie of Vigilantius, & Luther, denying that Sainctes in an other life do knovv vvhat is donne in this vvorld. For albeit the Patriarches in zele of iustice, did not acknovvlege their carnal posteritie (because of their great sinnes) for their children: ⟦right margin: How the old patriarches knevv the state of men in this vvorld.⟧ yet they knevv their state, as S. Augustin (li. de cura pro mortuis) interpreting this, and other places of holie Scripture, teacheth, partly by relation of such as passed from hence to them; partly by holie Angels; and especially by diuine inspirations. As it is clere that Abraham knevv the state of poore Lazarus, & of the rich glutton, describing vvhat ech of them had deserued, and consequently receiued. ⟦right margin: Sainctes in glorie see more clerly then Prophets in this life.⟧ Much more both the old Patriarches, and al other Sainctes, in eternal glorie knovv ech other, though neuer sene nor knovvne before in this vvorld. as S. Gregorie teacheth: li. 4 c. 33. Dialog. The glorified Sainctes see also in God that vvhich perteyneth to their clientes, that pray vnto them in earth, so farre as God doth ordaine, more clerly by light of glorie, then prophetes see by light of prophecie: as S. Augustin teacheth. But touching the maner he saith it exceeded the reach of his vnderstanding, ⟦left margin: That Sainctes know, & helpe mortal mens necessities is certaine: but the maner how, is obscure.⟧ how Martyrs do helpe those, who, it is certaine, are holpen by them. So discoursing at large of the vncertaine maner, sheweth that there is no doubt at al of the thing it selfe, that Sainctes in heauen do knovv mortal mens necessities, heare their prayers, and helpe them by their intercession and merites. vvhich he confirmeth also. li. 20. c. 21. cont. Faust. Tract. 8. in Ioan. Ser. 5. de sanctis. Likevvise S. Ierom against Vigilantius, & Gregorie. li. 3. Epist. ep. 30. li. 7. ep. 126. li. 9. ep. 38. and others in manie places.¶✦Tu enim pater noster : et Abraham nescivit nos, et Israël ignoravit nos : tu, Domine, pater noster, redemptor noster, a sæculo nomen tuum.
17Why hast thou made us err O Lord from thy ways: hast thou hardened our heart, that we feared not thee? Return for thy servants, the tribes of thine inheritance.Why hast thou made vs erre o Lord from thy waies: hast thou hardned our hart, that we feared not thee? Returne for thy seruants, the tribes of thine inheritance.✦Quare errare nos fecisti, Domine, de viis tuis ; indurasti cor nostrum ne timeremus te ? Convertere propter servos tuos, tribus hæreditatis tuæ.
18As nothing have they possessed thy holy people: our enemies have trodden down thy sanctification.As nothing haue they possessed thy holie people: our enemies haue troden downe thy sanctification.✦Quasi nihilum possederunt populum sanctum tuum : hostes nostri conculcaverunt sanctificationem tuam.
19We are become as in the beginning, when thou didst not rule over us, neither was thy name invocaretur: called upon, invoked upon us.We are become as in the begynning, when thou didst not rule ouer vs, neither was thy name inuocated vpon vs.✦Facti sumus quasi in principio, cum non dominareris nostri, neque invocaretur nomen tuum super nos.
Annotationsfrom the original 1609 Douay Old Testament
16Abraham hath not known us. The faithful people considering their own great, frequent, & inveterate sins, with the extreme calamities whereinto they were fallen for the same, supposed that their progenitor Abraham (whom God had particularly called out of his country) & Jacob (of whose twelve sons the whole nation was propagated) did no longer acknowledge them for their children, because they had so grievously offended God: & were not worthy of any favour. All which notwithstanding, yet they hoped in God's incomparable mercy, that his divine goodness, being Creator of all, who had elected them for his peculiar people, brought them out of Egypt, and often delivered them from sundry afflictions, would again reduce them from captivity, and as their merciful father, remit their sins, and relieve their miseries, though Abraham, Jacob, and other Patriarchs had justly rejected them as lost children. This being the proper literal sense of this place, according to S. Jerome's, and other ancient Doctors explication, it maketh nothing at all for the old and new heresy of Vigilantius, & Luther, denying that Saints in an other life do know what is done in this world. For albeit the Patriarchs in zeal of justice, did not acknowledge their carnal posterity (because of their great sins) for their children: yet they knew their state, as S. Augustine (li. de cura pro mortuis) interpreting this, and other places of holy Scripture, teacheth, partly by relation of such as passed from hence to them; partly by holy Angels; and especially by divine inspirations. As it is clear that Abraham knew the state of poor Lazarus, & of the rich glutton, describing what each of them had deserved, and consequently received. Much more both the old Patriarchs, and all other Saints, in eternal glory know each other, though never seen nor known before in this world. as S. Gregory teacheth: li. 4 c. 33. Dialog. The glorified Saints see also in God that which perteineth to their clients, that pray unto them in earth, so far as God doth ordain, more clearly by light of glory, then prophets see by light of prophecy: as S. Augustine teacheth. But touching the manner he saith it exceeded the reach of his understanding, how Martyrs do help those, who, it is certain, are holpen by them. So discoursing at large of the uncertain manner, showeth that there is no doubt at all of the thing it self, that Saints in heaven do know mortal men's necessities, hear their prayers, and help them by their intercession and merits. which he confirmeth also. li. 20. c. 21. cont. Faust. Tract. 8. in Ioan. Ser. 5. de sanctis. Likewise S. Jerome against Vigilantius, & Gregory. li. 3. Epist. ep. 30. li. 7. ep. 126. li. 9. ep. 38. and others in many places.Abraham hath not known us. The faithful people considering their own great, frequent, & inveterate sins, with the extreme calamities whereinto they were fallen for the same, supposed that their progenitor Abraham (whom God had particularly called out of his country) & Jacob (of whose twelve sons the whole nation was propagated) did no longer acknowledge them for their children, because they had so grievously offended God: & were not worthy of any favour. All which notwithstanding, yet they hoped in God's incomparable mercy, that his divine goodness, being Creator of all, who had elected them for his peculiar people, brought them out of Egypt, and often delivered them from sundry afflictions, would again reduce them from captivity, and as their merciful father, remit their sins, and relieve their miseries, though Abraham, Jacob, and other Patriarchs had justly rejected them as lost children. This being the proper literal sense of this place, according to S. Jerome's, and other ancient Doctors explication, it maketh nothing at all for the old and new heresy of Vigilantius, & Luther, denying that Saints in an other life do know what is done in this world. For albeit the Patriarchs in zeal of justice, did not acknowledge their carnal posterity (because of their great sins) for their children: yet they knew their state, as S. Augustine (li. de cura pro mortuis) interpreting this, and other places of holy Scripture, teacheth, partly by relation of such as passed from hence to them; partly by holy Angels; and especially by divine inspirations. As it is clear that Abraham knew the state of poor Lazarus, & of the rich glutton, describing what each of them had deserved, and consequently received. Much more both the old Patriarchs, and all other Saints, in eternal glory know each other, though never seen nor known before in this world. as S. Gregory teacheth: li. 4 c. 33. Dialog. The glorified Saints see also in God that which perteineth to their clients, that pray unto them in earth, so far as God doth ordain, more clearly by light of glory, then prophets see by light of prophecy: as S. Augustine teacheth. But touching the manner he saith it exceeded the reach of his understanding, how Martyrs do help those, who, it is certain, are holpen by them. So discoursing at large of the uncertain manner, showeth that there is no doubt at all of the thing it self, that Saints in heaven do know mortal men's necessities, hear their prayers, and help them by their intercession and merits. which he confirmeth also. li. 20. c. 21. cont. Faust. Tract. 8. in Ioan. Ser. 5. de sanctis. Likewise S. Jerome against Vigilantius, & Gregory. li. 3. Epist. ep. 30. li. 7. ep. 126. li. 9. ep. 38. and others in many places.
The reading text follows the 1582 first edition.