(Translated by https://www.hiragana.jp/)
HOLY BIBLE: Micah 6

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Micah 6

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1 ἀκούσατε δでるたὴ λόγον κυρίου κύριος εいぷしろんἶπεν ἀνάστηθι κρίθητι πぱいρろーὸς τたうὰ ὄρろーηいーた κかっぱαあるふぁὶ ἀκουσάτωσαν οおみくろんἱ βουνοὶ φωνήν σしぐまοおみくろんυうぷしろん 2 ἀκούσατε βουνοί τたうὴνにゅー κρίσιν τたうοおみくろんῦ κυρίου κかっぱαあるふぁὶ αあるふぁἱ φάραγγες θεμέλια τたうῆς γがんまῆς ὅτたうιいおた κρίσις τたうῷ κυρίῳ πぱいρろーὸς τたうὸνにゅー λらむだαあるふぁὸνにゅー αあるふぁὐτたうοおみくろんῦ κかっぱαあるふぁὶ μετὰ τたうοおみくろんῦ Ισραηλ διελεγχθήσεται 3 λαός μみゅーοおみくろんυうぷしろん τί ἐποίησά σしぐまοおみくろんιいおた ἢ τί ἐλύπησά σしぐまεいぷしろん ἢ τί παρηνώχλησά σしぐまοおみくろんιいおた ἀποκρίθητί μみゅーοおみくろんιいおた 4 διότι ἀνήγαγόν σしぐまεいぷしろん ἐκかっぱ γがんまῆς Αあるふぁἰγύπτου κかっぱαあるふぁὶ ἐξくしー οおみくろんἴκかっぱοおみくろんυうぷしろん δουλείας ἐλυτρωσάμην σしぐまεいぷしろん κかっぱαあるふぁὶ ἐξαπέστειλα πぱいρろーὸ προσώπου σしぐまοおみくろんυうぷしろん τたうὸνにゅー Μみゅーωおめがυうぷしろんσしぐまῆνにゅー κかっぱαあるふぁὶ Ααρων κかっぱαあるふぁὶ Μαριαμ 5 λαός μみゅーοおみくろんυうぷしろん μνήσθητι δでるたὴ τί ἐβουλεύσατο κかっぱαあるふぁτたうὰ σしぐまοおみくろんῦ Βαλακ βασιλεὺς Μみゅーωおめがαあるふぁβべーた κかっぱαあるふぁὶ τί ἀπεκρίθη αあるふぁὐτたうῷ Βαλααμ υうぷしろんἱὸς τたうοおみくろんῦ Βεωρ ἀπぱいὸ τたうῶνにゅー σχοίνων ἕως τたうοおみくろんῦ Γαλγαλ ὅπως γがんまνにゅーωおめがσしぐまθしーたῇ ἡ δικαιοσύνη τたうοおみくろんῦ κυρίου

1 Listen to this message I have from the Lord: Up, and to the mountains make thy complaint, let the hill-sides echo with thy voice! 2 Listen they must, yonder sturdy bastions of earth, while the Lord impleads his people; Israel stands upon its trial now. 3 Tell me, my people, what have I done, that thou shouldst be a-weary of me? Answer me. 4 Was it ill done, to rescue thee from Egypt, set thee free from a slave’s prison, send Moses and Aaron and Mary to guide thee on thy way? 5 Bethink thee, what designs had Balach, king of Moab, and how Balaam the son of Beor answered him … from Setim to Galgala; and canst thou doubt, then, the faithfulness of the Lord’s friendship?[1]

1

Audite quæ Dominus loquitur:
Surge, contende judicio adversum montes,
et audiant colles vocem tuam. 2
Audiant montes judicium Domini,
et fortia fundamenta terræ;
quia judicium Domini cum populo suo,
et cum Israël dijudicabitur. 3
Popule meus, quid feci tibi?
aut quid molestus fui tibi? Responde mihi. 4
Quia eduxi te de terra Ægypti,
et de domo servientium liberavi te,
et misi ante faciem tuam Moysen, et Aaron, et Mariam. 5
Popule meus, memento, quæso,
quid cogitaverit Balach, rex Moab,
et quid responderit ei Balaam, filius Beor,
de Setim usque ad Galgalam,
ut cognosceres justitias Domini.

6 ἐνにゅー τίνι καταλάβω τたうὸνにゅー κύριον ἀντιλήμψομαι θしーたεいぷしろんοおみくろんῦ μου ὑψίστου εいぷしろんἰ καταλήμψομαι αあるふぁὐτたうὸνにゅー ἐνにゅー ὁλοκαυτώμασιν ἐνにゅー μόσχοις ἐνιαυσίοις 7 εいぷしろんἰ προσδέξεται κύριος ἐνにゅー χιλιάσιν κかっぱρろーιいおたῶνにゅー ἢ ἐνにゅー μυριάσιν χειμάρρων πιόνων εいぷしろんἰ δでるたῶ πρωτότοκά μみゅーοおみくろんυうぷしろん ἀσεβείας κかっぱαあるふぁρろーπぱいὸνにゅー κοιλίας μみゅーοおみくろんυうぷしろん ὑπぱいὲρろー ἁμαρτίας ψぷさいυうぷしろんχかいῆς μみゅーοおみくろんυうぷしろん 8 εいぷしろんἰ ἀνηγγέλη σしぐまοおみくろんιいおた ἄνθρωπε τί καλόν ἢ τί κύριος ἐκζητεῖ παρὰ σしぐまοおみくろんῦ ἀλらむだ{L'} ἢ τたうοおみくろんῦ ποιεῖνにゅー κρίμα κかっぱαあるふぁὶ ἀγαπᾶνにゅー ἔλεον κかっぱαあるふぁὶ ἕτοιμον εいぷしろんἶνにゅーαあるふぁιいおた τたうοおみくろんῦ πορεύεσθαι μみゅーεいぷしろんτたうὰ κυρίου θしーたεいぷしろんοおみくろんῦ σしぐまοおみくろんυうぷしろん

6 How best may I humble myself before the Lord, that is God most high? What offering shall I bring? Calf, think you, of a year old, for my burnt-sacrifice? 7 Fall rams by the thousand, fattened buck-goats by the ten thousand, will the Lord be better pleased? Shall gift of first-born for wrong-doing atone, body’s fruit for soul’s assoiling? 8 Nay, son of Adam, what need to ask?[2] Best of all it is, and this above all the Lord demands of thee, right thou shouldst do, and ruth love, and carry thyself humbly in the presence of thy God.

6
Quid dignum offeram Domino?
curvabo genu Deo excelso?
Numquid offeram ei holocautomata et vitulos anniculos? 7
numquid placari potest Dominus in millibus arietum,
aut in multis millibus hircorum pinguium?
numquid dabo primogenitum meum pro scelere meo,
fructum ventris mei pro peccato animæ meæ? 8
Indicabo tibi, o homo, quid sit bonum,
et quid Dominus requirat a te:
utique facere judicium,
et diligere misericordiam,
et sollicitum ambulare cum Deo tuo.

9 φふぁいωおめがνにゅーὴ κυρίου τたうῇ πόλει ἐπικληθήσεται κかっぱαあるふぁὶ σώσει φοβουμένους τたうὸ ὄνομα αあるふぁὐτたうοおみくろんῦ ἄκουε φυλή κかっぱαあるふぁὶ τίς κοσμήσει πόλιν 10 μみゅーὴ πぱいῦρろー κかっぱαあるふぁὶ οおみくろんἶκος ἀνόμου θησαυρίζων θησαυροὺς ἀνόμους κかっぱαあるふぁὶ μετὰ ὕβρεως ἀδικία 11 εいぷしろんἰ δικαιωθήσεται ἐνにゅー ζぜーたυうぷしろんγがんまῷ ἄνομος κかっぱαあるふぁὶ ἐνにゅー μαρσίππῳ στάθμια δόλου 12 ἐξくしー ὧνにゅー τたうὸνにゅー πぱいλらむだοおみくろんῦτたうοおみくろんνにゅー αあるふぁὐτたうῶνにゅー ἀσεβείας ἔπλησαν κかっぱαあるふぁὶ οおみくろんἱ κατοικοῦντες αあるふぁὐτたうὴνにゅー ἐλάλουν ψぷさいεいぷしろんυうぷしろんδでるたῆ κかっぱαあるふぁὶ ἡ γがんまλらむだῶσしぐまσしぐまαあるふぁ αあるふぁὐτたうῶνにゅー ὑψώθη ἐνにゅー τたうῷ στόματι αあるふぁὐτたうῶνにゅー 13 κかっぱαあるふぁὶ ἐγがんまὼ ἄρξομαι τたうοおみくろんῦ πατάξαι σしぐまεいぷしろん ἀφανιῶ σしぐまεいぷしろん ἐπぱいὶ τたうαあるふぁῖς ἁμαρτίαις σしぐまοおみくろんυうぷしろん 14 σしぐまὺ φάγεσαι κかっぱαあるふぁὶ οおみくろんὐ μみゅーὴ ἐμπλησθῇς κかっぱαあるふぁὶ σκοτάσει ἐνにゅー σしぐまοおみくろんὶ κかっぱαあるふぁὶ ἐκνεύσει κかっぱαあるふぁὶ οおみくろんὐ μみゅーὴ διασωθῇς κかっぱαあるふぁὶ ὅσοι ἐὰνにゅー διασωθῶσしぐまιいおたνにゅー εいぷしろんἰς ῥομφαίαν παραδοθήσονται 15 σしぐまὺ σπερεῖς κかっぱαあるふぁὶ οおみくろんὐ μみゅーὴ ἀμήσῃς σしぐまὺ πιέσεις ἐλαίαν κかっぱαあるふぁὶ οおみくろんὐ μみゅーὴ ἀλείψῃ ἔλαιον κかっぱαあるふぁὶ οおみくろんἶνにゅーοおみくろんνにゅー κかっぱαあるふぁὶ οおみくろんὐ μみゅーὴ πίητε κかっぱαあるふぁὶ ἀφανισθήσεται νόμιμα λらむだαあるふぁοおみくろんῦ μみゅーοおみくろんυうぷしろん 16 κかっぱαあるふぁὶ ἐφύλαξας τたうὰ δικαιώματα Ζαμβρι κかっぱαあるふぁὶ πάντα τたうὰ ἔργα οおみくろんἴκかっぱοおみくろんυうぷしろん Αあるふぁχかいαあるふぁαあるふぁβべーた κかっぱαあるふぁὶ ἐπορεύθητε ἐνにゅー τたうαあるふぁῖς βべーたοおみくろんυうぷしろんλらむだαあるふぁῖς αあるふぁὐτたうῶνにゅー ὅπως παραδῶ σしぐまεいぷしろん εいぷしろんἰς ἀφανισμὸνにゅー κかっぱαあるふぁὶ τたうοおみくろんὺς κατοικοῦντας αあるふぁὐτたうὴνにゅー εいぷしろんἰς συρισμόν κかっぱαあるふぁὶ ὀνείδη λらむだαあるふぁῶνにゅー λήμψεσθε

9 So comes the divine voice to yonder city; best he shall thrive, that stands in awe of thy name.[3] Listen, tribesmen, to that voice; which of you dares acclaim it? 10 What of homes unhallowed, that hide yet the ill-gotten gain,[4] the false measure to call down my vengeance? 11 Here the uneven scales, there the bag of short weights, and shall I hold you acquitted? 12 City where the rich are ever busy with oppression, where all is treachery, and a man has a tongue in his mouth only to deceive! 13 Thy turn, now, to feel my lash; thy guilt is thy undoing. 14 Thine to eat, and eating, never have thy fill; for all alike, now, the same affliction.[5] Thine to enslave, but thy slaves never to keep; those thou hast, I mean to make over to the sword. 15 Sow shalt thou, and never reap, press olive, and never anoint thee, tread grape, and no wine drink. 16 Commands of Amri thou wouldst obey, not mine, Ahab’s purposes, not mine, fulfil; their bidding if thou wouldst follow, what marvel that I should mark thee down for ruin, Jerusalem for the hiss of scorn? Shame of its own origins the people that is mine must bear.[6]

9
Vox Domini ad civitatem clamat,
et salus erit timentibus nomen tuum:
audite, tribus, et quis approbabit illud? 10
Adhuc ignis in domo impii thesauri iniquitatis,
et mensura minor iræ plena. 11
Numquid justificabo stateram impiam,
et saccelli pondera dolosa? 12
In quibus divites ejus repleti sunt iniquitate,
et habitantes in ea loquebantur mendacium,
et lingua eorum fraudulenta in ore eorum. 13
Et ego ergo cœpi percutere te perditione super peccatis tuis. 14
Tu comedes, et non saturaberis,
et humiliatio tua in medio tui:
et apprehendes, et non salvabis,
et quos salvaveris, in gladium dabo. 15
Tu seminabis, et non metes:
tu calcabis olivam, et non ungeris oleo;
et mustum, et non bibes vinum. 16
Et custodisti præcepta Amri,
et omne opus domus Achab,
et ambulasti in voluntatibus eorum:
ut darem te in perditionem,
et habitantes in ea in sibilum,
et opprobrium populi mei portabitis.

[1] It seems probable that some words have been lost here; Setim and Galgala are not connected in any way with Balaam’s prophecy, but are, respectively, the last camping-ground of Israel before, and the first camping-ground after, the passage of Jordan.

[2] ‘What need to ask?’; literally, ‘I will tell thee’, but in the Hebrew text ‘he has told thee’ (or possibly, ‘it has been told thee’).

[3] This verse is very obscure in the Hebrew text, and its interpretation remains uncertain.

[4] ‘The ill-gotten gain’; literally, ‘the embers of ill-gotten gain’, but it would appear that the Latin version and the Septuagint Greek have here misunderstood a word in the original.

[5] The Hebrew word here rendered ‘affliction’ occurs nowhere else, and the rendering given in the Latin is perhaps only a conjecture. In the second part of the verse, the Hebrew text is generally understood as referring, not to enslavement, but to the removal of wives, children, etc. into a place of safety.

[6] The concluding words of the chapter read literally, ‘You shall bear the reproach of my people’. Some think this means, ‘You (the rich) shall bear the reproach of my people in general’; others suppose that there is a slight error in the manuscripts, and that we should render, ‘You shall bear the taunts of the (heathen) nations’.

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