Commentary on Jeremiah (with Baruch and Lamentations) 103.1–201.22
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 103
103.1PG 81
α΄. Κύριε παντοκράτωρ ὁ Θεὸς τοῦ ψυχὴ ἐν στενοῖς, καὶ πνεῦμα ἀκηδιῶν κέκραγε '" πρὸς σέ. Τὴν ὑπερδολὴν, φησὶ, βλέπω "2 τῶν συμφορῶν, καὶ τῆς ἀθυμίας τὸ μέγεθος. ε Κύριε, καὶ ἐλέησον, ὅτι ᾽" Θεὸς ἐλεήμων εἶ '" - καὶ ἐλέησον, ὅτι ἡμάρτομεν ἐναντίον σου. » Πέλαγος Β ἔχεις φιλανθρωπίας, ἄδυσσον ἔχεις ἑλέου 15, ὄρεξου τοῦτον τοῖς δεομένοις “ τοῖς γὰρ ἡμαρτηκόσι καὶ μεταμελουμένοις ἁρμόττει ὁ ἔλεος.
a΄. Kyrie pantokratōr ho Theos tou psychē en stenois, kai pneuma akēdiōn kekrage '" pros se. Tēn hyperdolēn, phēsi, blepō "2 tōn symphorōn, kai tēs athymias to megethos. e Kyrie, kai eleēson, hoti ᾽" Theos eleēmōn ei '" - kai eleēson, hoti hēmartomen enantion sou. » Pelagos B echeis philanthrōpias, adysson echeis heleou 15, orexou touton tois deomenois “ tois gar hēmartēkosi kai metameloumenois harmottei ho eleos.
1. "O Lord Almighty, God of [Israel], a soul in distress and a weary spirit cries out to you." I see, he says, the excess of our calamities and the greatness of our despondency. "[Hear], O Lord, and have mercy, for you are a merciful God; and have mercy, because we have sinned before you." You have an ocean of love for humankind, you have an abyss of mercy: hold it out to those who ask; for mercy befits those who have sinned and repent.
Textual problem in this passage: see the notes.
Notes and citation
Summary: The exiles cry out to God, appealing to his boundless mercy toward penitent sinners.
- Lemmas: Bar 3:1–2; words of the lemmas lost in the scan are supplied in brackets.
Extrabiblical texts: Bar 3:1–2 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Prayer
Cite (SBL): Theodoret, Comm. Jer. 103.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.3PG 81
γ΄. Ὅτι σὺ καθήμενος τὸν» αἴωγα, καὶ ἡμεῖς ἀπο. ἰύμενοι τὸν αἰῶνα. Σὺ, φησὶν, αἰώνιος, ἡμεῖς ὃὲ πρόσκαιροι" σὺ αἵδιος καὶ ἀνώλεθρος " ἡμῶν ὃς ὃ βίος μικρῷ 15 μέτρῳ μετρεῖται. Τὸ καθήμενος " εἰς 'πὸν αἰῶνα, εἰς τοῦτο 15 τέθεικεν.
g΄. Hoti sy kathēmenos ton» aiōga, kai hēmeis apo. iymenoi ton aiōna. Sy, phēsin, aiōnios, hēmeis hoe proskairoi" sy haidios kai anōlethros " hēmōn hos ho bios mikrǭ 15 metrǭ metreitai. To kathēmenos " eis 'pon aiōna, eis touto 15 tetheiken.
3. "For you are enthroned forever, and we are perishing forever." You, he says, are eternal, but we are temporary; you are everlasting and indestructible, but our life is measured by a small measure. That is why he set down "enthroned forever."
Notes and citation
Summary: God is eternal while human life is brief.
- Lemma: Bar 3:3.
Extrabiblical texts: Bar 3:3 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.4PG 81
δ', Κύριε παντοχράτωρ'" ὁ Θεὸς τεῦ Ἰσραή" ἄκουσον δὴ τῆς προσευχῆς τῶν τεθνηκότων Ἰσραή,.1. Ἔδειξεν ὁ λόγος σαφῶς τῆς ψυχῆς τὸ ἀθάνατον. ε Καὶ τῶν νἱῶν, τῶν ἡμαρτηκότων ἔνανπίον σου. » Σὺ, φησὶν, εἶπας, « Τῶν φαγόντων τὸν ὄμφακα αἱμωδιάσουσιν οἱ ὀδόντες. ν Εἰς τὰ μειράκια τοίνυν ἀπόδλεψαι" τὰ ἁμαρτίας ἐλεύθερα, καὶ μὴ μνησθῇς τῶν πατρῴων ἁμαρτημάτων. ε ᾿Αλλὰ μνῆσθητι τῆς χειρός σου, καὶ τοῦ ὀνόματός σου ἐν τῷ χαιρῷ τούτῳ. » Τῇ συνήθει, φησὶ, χρῆσαι θαυματουργίᾳ, καὶ ὡς ἐξήγαγες ἐξ Αἰγύπτου, οὕτως ἔλευ-
d', Kyrie pantochratōr'" ho Theos teu Israē" akouson dē tēs proseuchēs tōn tethnēkotōn Israē,.1. Edeixen ho logos saphōs tēs psychēs to athanaton. e Kai tōn niōn, tōn hēmartēkotōn enanpion sou. » Sy, phēsin, eipas, « Tōn phagontōn ton omphaka haimōdiasousin hoi odontes. n Eis ta meirakia toinyn apodlepsai" ta hamartias eleuthera, kai mē mnēsthę̄s tōn patrǭōn hamartēmatōn. e ᾿Alla mnēsthēti tēs cheiros sou, kai tou onomatos sou en tǭ chairǭ toutǭ. » Tę̄ synēthei, phēsi, chrēsai thaumatourgią, kai hōs exēgages ex Aigyptou, houtōs eleu-
4. "O Lord Almighty, God of Israel, hear now the prayer of the dead of Israel." The passage has clearly shown the immortality of the soul. "And of the sons of those who sinned before you." You said, he says, "The teeth of those who ate the sour grape shall be set on edge." Look, then, on the young, who are free of sin, and do not remember the sins of their fathers. 5. "But remember your hand and your name at this time." Use, he says, your customary wonder-working, and as you brought [our fathers] out of Egypt, so set [us] free …
Jer 31:29–30 (38:29-Jer LXX) (allusion, high confidence) · Ezek 18:2 (allusion, medium confidence)
Notes and citation
Summary: The prayer of "the dead" shows the soul's immortality; the exiles ask God not to visit the fathers' sins on their innocent children.
- Lemmas: Bar 3:4–5. The saying about sour grapes: Jer 31:29–30 (LXX 38:29–30); cf. Ezek 18:2. The comment breaks off in the scan.
Extrabiblical texts: Bar 3:4–5 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.6PG 81
ς΄. “Ὅτι σὺ εἶ"" Κύριος " ὁ Θεὸς ἡμῶν. Ὅτι σὺ εἶ ὁ αὐτὸς, καὶ οὐκ ἠλλοίωσαι " τὴν αὐτὴν ἔχε! ς δύναμιν, τὴν αὐτὴν φιλανθρωπίαν. ᾿ Αἰγόσομέν σε, (Κύριε, ζ΄.λ ὅτι διὰ τοῦτο ἔδωκας τὸν φόδον σου ἐπὶ καρδίαν ἡμῶν, τοῦ ἐπικληθῆναι" τὸ ὄγομά σου. "Ἔδειξε τῆς τιμωρίας τὴν ὄνησιν παιδευθέντες γὰρ, φησὶν, ἐπεστράφημεν, « Καὶ αἰνέσομέν σε ἐν τῇ ἀποιχίᾳ ἡμῶν - ὅτι ἀπεστρέψαμεν ἐπὶ καρδίαν ἡμῶν πᾶσαν ἀδικίαν πατέ- Ὁ ρων ἡμῶν, τῶν ἡμαρτηκότων ἐναντίον σου. » Οὐκ ἑπόμεθα, φησὶ, τοῖς πατράσιν, οὐδὲ τὴν ἐχείνων παιδείαν “ ὁδεύομεν, ἀλλὰ τοῖς σοῖς ἀχολουθοῦμεν νόμοις. Βλέπε τοίνυν ἡμῶν τὰ ὀνείδη, καὶ τὴν χάλεπὴν δουλείαν, ἣν ὑπομένομεν διά τε τὴν ἡμετέραν ἀσέδειαν, καὶ τὴν πατρῴαν παρανομίαν. Ταύτην ὁ θαυμάσιος Βαροὺχ τὴν προσευχὴν τοῦ λαοῦ ἐντεθειχὼς τῷ συγγράμματι, τίθησι καὶ τὴν θείαν ἀπόκρισιν.
s΄. “Hoti sy ei"" Kyrios " ho Theos hēmōn. Hoti sy ei ho autos, kai ouk ēlloiōsai " tēn autēn eche! s dynamin, tēn autēn philanthrōpian. ᾿ Aigosomen se, (Kyrie, z΄.l hoti dia touto edōkas ton phodon sou epi kardian hēmōn, tou epiklēthēnai" to ogoma sou. "Edeixe tēs timōrias tēn onēsin paideuthentes gar, phēsin, epestraphēmen, « Kai ainesomen se en tę̄ apoichią hēmōn - hoti apestrepsamen epi kardian hēmōn pasan adikian pate- Ho rōn hēmōn, tōn hēmartēkotōn enantion sou. » Ouk hepometha, phēsi, tois patrasin, oude tēn echeinōn paideian “ hodeuomen, alla tois sois acholouthoumen nomois. Blepe toinyn hēmōn ta oneidē, kai tēn chalepēn douleian, hēn hypomenomen dia te tēn hēmeteran asedeian, kai tēn patrǭan paranomian. Tautēn ho thaumasios Barouch tēn proseuchēn tou laou entetheichōs tǭ syngrammati, tithēsi kai tēn theian apokrisin.
6. "For you are the Lord our God." For you are the same and have not changed: you have the same power, the same love for humankind. "And we will praise you, O Lord." 7. "For this reason you put your fear into our heart, that we should call upon your name." He showed the benefit of the punishment: having been disciplined, he says, we have turned back. "And we will praise you in our exile, for we have put away from our heart all the injustice of our fathers who sinned before you." We do not follow our fathers, he says, nor walk in their training, but we follow your laws. Look, then, on our reproaches and on the harsh slavery that we endure because of both our own impiety and the lawlessness of our fathers. Having placed this prayer of the people in his book, the admirable Baruch sets down also the divine answer.
Notes and citation
Summary: Punishment has turned the exiles back to God; they renounce their fathers' sins, and Baruch now gives God's answer.
- Lemmas: Bar 3:6–7 (3:8 paraphrased).
Notes on the original text
- Digital text corrected (Migne's footnotes): 4 δι. χχχιι, 25, τ 101}. 206, «5 70γ. χτχι, 50, γϑὶ → .
Extrabiblical texts: Bar 3:6–8 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.12PG 81
ιβ΄, ιγ΄. ᾿Ἐγκατέλιπες τὴν πηγὴν τῆς σοφίας.
ib΄, ig΄. ᾿Enkatelipes tēn pēgēn tēs sophias.
12–13. "You have forsaken the fountain of wisdom." …
Textual problem in this passage: see the notes.
Notes and citation
Summary: Israel has forsaken the fountain of wisdom.
- Lemma: Bar 3:12. The rest of the lemma and the comment are lost in the scan (the start of the divine answer, Bar 3:9–11, appears displaced in 103.16).
Extrabiblical texts: Bar 3:12–13 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.14PG 81
ιδ', Μάθε, ποῦ ἐστι ορόνησις, ποῦ ἐστιν ἰσχὺς,
id', Mathe, pou esti oronēsis, pou estin ischys,
14. "Learn where there is understanding, where there is strength," …
Textual problem in this passage: see the notes.
Notes and citation
Summary: Israel is told to learn where understanding and strength are found.
- Lemma: Bar 3:14. The rest of the lemma and the comment are lost in the scan.
Extrabiblical texts: Bar 3:14 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.16PG 81
ις΄ τ-τιη. Ποῦ εἶσιν οἱ ὄρχοντες τῶν ἐθνῶν, γοΥτες, καὶ μεριμγῶγτες, καὶ οὐκ ἔστιν ἐξεύρεσις τῶν ἔργων» αὐτῶν; Σύγχρισιν εὐσεθείας ποιεῖται καὶ πλούτου καὶ δυναστείας, καὶ τῶν ἀνομωτάτων δ᾽ ἀναμνησθῆναι βασιλέων, οἵ χόρον οὐκ ἔσχον τοῦ πλούτου. Οὗτοι δὲ, φησὶ, καὶ τῶν θηρίων καὶ τῶν ὀρνέων διὰ τῆς θηρευτικῆς ἐκράτησαν τέχνης. Διδάσκει δὲ καὶ τούτων τὸ ιθ'-χα΄. Ἡραγίσθησαν, καὶ εἰς ἄδου κατἐδησαν:, καὶ ἄλλοι ἀνέστησαν δ᾽ ἀντ᾽ αὑτῶν. Νεώτεροι εἶδον φῶς, καὶ κατῴχιισαν ἐπὶ τῆς γῆς" ὁδὸν δὲ ἐπιστήμης οὐκ ἔγγωσαν. Οὐδὲ συνῆκαν τρίδους αὐτῆς, οὐδὲ ἀντειάδοντο αὐτῆς. Κἀκεῖνοι, φησὶ, φθορᾷ παρεδόθησαν, καὶ οἱ ἐξ ἐχείνων τοῖς μὲν ζῶσ: συνηριθμήθησαν, καὶ τοῦ αἰσθητοῦ φωτὸς τῆς αἴγλης μετέλαχον" οὐκ ἐδέξαντο δὲ συνἐπεως καὶ θεογνωσίας ἀκτῖνα. ᾿Απαριθμεῖται δὲ καὶ τοὺς μιγαφρονοῦντα; ἐπὶ σοφίχ Χαναναίους, καὶ Ἰδουμαίους, καὶ Ἰσμαηλίτας “ Θαιμὰν γάρ ἐστιν δ΄ βουμαία, ΓΑγαρ δὲ μήτηρ " τοῦ Ἰσμαήλ 5: τού θ΄ -ια΄, ἍἌχουε, Ἱσραὴλ, ἐντολὰς ζωῆς, διαλέγεσθαι, ᾿Αλλ᾽ ὅμως οὐδὲ οὗτοι τῆς σοφίας ἔγνω. σαν τὴν ὁδόν - τῇ γὰρ ἁἀσεδείᾳ δουλεύοντες διετέ-
is΄ t-tiē. Pou eisin hoi orchontes tōn ethnōn, goUtes, kai merimgōgtes, kai ouk estin exeuresis tōn ergōn» autōn? Synchrisin eusetheias poieitai kai ploutou kai dynasteias, kai tōn anomōtatōn d᾽ anamnēsthēnai basileōn, hoi choron ouk eschon tou ploutou. Houtoi de, phēsi, kai tōn thēriōn kai tōn orneōn dia tēs thēreutikēs ekratēsan technēs. Didaskei de kai toutōn to ith'-cha΄. Hēragisthēsan, kai eis adou katedēsan:, kai alloi anestēsan d᾽ ant᾽ hautōn. Neōteroi eidon phōs, kai katǭchiisan epi tēs gēs" hodon de epistēmēs ouk engōsan. Oude synēkan tridous autēs, oude anteiadonto autēs. Kakeinoi, phēsi, phthorą paredothēsan, kai hoi ex echeinōn tois men zōs: synērithmēthēsan, kai tou aisthētou phōtos tēs aiglēs metelachon" ouk edexanto de synepeōs kai theognōsias aktina. ᾿Aparithmeitai de kai tous migaphronounta? epi sophich Chananaious, kai Idoumaious, kai Ismaēlitas “ Thaiman gar estin d΄ boumaia, GAgar de mētēr " tou Ismaēl 5: tou th΄ -ia΄, HaAchoue, Hisraēl, entolas zōēs, dialegesthai, ᾿All᾽ homōs oude houtoi tēs sophias egnō. san tēn hodon - tę̄ gar haasedeią douleuontes diete-
16–18. "Where are the rulers of the nations … [who work silver] and are anxious, and there is no finding out of their works?" He makes a comparison of piety with wealth and power, and [bids them] call to mind the most lawless kings, who had no surfeit of wealth. These, he says, even mastered the beasts and the birds by the art of hunting. And he teaches also their … 19–21. "They vanished and went down to Hades, and others rose up in their place. Younger men saw light and dwelt upon the earth, but they did not know the way of knowledge, nor did they understand its paths, nor did they lay hold of it." Those too, he says, were handed over to corruption; and their descendants were numbered among the living and had a share in the brightness of the light that the senses perceive, but they did not receive the ray of understanding and of the knowledge of God. He lists also those who prided themselves on wisdom: Canaanites, Idumaeans and Ishmaelites; for Teman is in Idumaea, and Hagar was the mother of Ishmael. [9–11.] "Hear, Israel, the commandments of life, …" … to converse. Yet even these did not know the way of wisdom; for, being slaves to impiety, they continued …
Textual problem in this passage: see the notes.
Gen 16:15 (allusion, low confidence)
Notes and citation
Summary: The wealthy and powerful of the nations, and the peoples famed for wisdom, perished without finding the way of knowledge.
- Lemmas: Bar 3:16–21 (3:16–18 with words lost in the scan; the comment then paraphrases 3:22–23). The lemma "Hear, Israel …" is Bar 3:9, displaced here in the scan; the lines between it and "to converse" are lost, and the comment breaks off at the end.
Notes on the original text
- Digital text corrected (Latin column debris read as Greek letters): ἐνἃς »ἐιϊ ὁ 5 υϊά μος 2460 ἐπυδίίδιυηι ὃ Οἱ μοριυ 5 Πηδῖ15. τὸ νὰ, δ᾽} δὲ ἐπ υἱα θεοὶ απιϑμίαδδεδ, Παδὶ!αδεθς ἵπ μασθ (Θη1 0 γ 8 εἷ: ιἰς. σεὶ εἴτι, εἰ φοἰ εἰ διπί, πέρ οδί ἱηυθμο εἱ ἀγάμε! δαπὶ σον ρου τ δὲ δου οἱ [5τ 0 }}448. Ῥεὶ, δἰ αἷΐ, μος. 6586 (οιηρίαιη θεοὶ, θῇ δι, ἰάθη [πολ πὶ, 500}}ἀΐι : δίαι εἰ α[ενος ἡ αηι αὐτὸ ριιτοῦ Νοὴ 68 νη οπὶ → .
Extrabiblical texts: Bar 3:9–23 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.24PG 81
κδ', χε’, ὯὮ ᾿Ισραὴ., ὡς 3 μέγας ὁ οἶκος τοῦ Θεοῦ", καὶ εὐμήκης" ὁ τόπος τῆς κτήσεως αὖτοῦ! Μέγας, καὶ οὐκ ἔχει τειευτὴν, ὑψηλὸς καὶ ἀμέτρητος. Μὴ τοῦτον, φησὶ, νόμιζε εἶνα: τοῦ Θεοῦ τὸν νεὼν, ὃν Σολομὼν " κατεσκεύασεν ὁ γὰρ τοῦ Θεοῦ ναὸς παμμεγέθης τίς ἐστι, καὶ ἀμέτρητος, καὶ μέντοι καὶ ἀνώλεθρος - οὐ γὰρ ἔχει τελευτήν. Εἶτα τῶν γιγάντων μνημονεύσας, τῶν ἐπὶ μεγέθει σώματος: πολυθρυλλήτων γεγενημένων, ἐπήγαγεν
kd', che’, HōŌ ᾿Israē., hōs 3 megas ho oikos tou Theou", kai eumēkēs" ho topos tēs ktēseōs autou! Megas, kai ouk echei teieutēn, hypsēlos kai ametrētos. Mē touton, phēsi, nomize eina: tou Theou ton neōn, hon Solomōn " kateskeuasen ho gar tou Theou naos pammegethēs tis esti, kai ametrētos, kai mentoi kai anōlethros - ou gar echei teleutēn. Eita tōn gigantōn mnēmoneusas, tōn epi megethei sōmatos: polythryllētōn gegenēmenōn, epēgagen
24–25. "O Israel, how great is the house of God, and how vast the place of his possession! Great, and it has no end; high and immeasurable." Do not suppose, he says, that the temple which Solomon built is the temple of God; for the temple of God is immense and immeasurable, and indeed indestructible, for it has no end. Then, having mentioned the giants, who had become much talked of for the size of their bodies, he added:
Gen 6:4 (echo, low confidence)
Notes and citation
Summary: God's true house is not Solomon's temple but something immense and without end.
- Lemmas: Bar 3:24–25; the giants: Bar 3:26 (cf. Gen 6:4).
Extrabiblical texts: Bar 3:24–26 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.27PG 81
κζ΄, χη. Οὐ τούτους ἐξελέξατο ὁ Θεῖς, οὐδὲ ὁδὸν ἐπιστήμης ἔδωκεν αὑτοῖς. Καὶ ἀπώνλογτο" Β διὰ τὴν ἀδουνλίαν αὑτῶν. Ταῦτα μέντοι διεξέρχεται, εἴξαι βουλόμενοξ, ὡς πάντων "" αὐτοὺς προτετέμηχε τῶν ἐθνῶν, καὶ μόνοις τε νόμον ἔδωκεν ἔγγραφον, καὶ προφήνας ἐπέστησε, καὶ πάσης ἐπιμελείας ἠξίωσεν, ὕστερον μέντοι καὶ πρὸς αὐτοὺς ἐνανθρῶὼπίσας ἀφίκετο" τοῦτο γὰρ δηλῶν διὰ τῶν ἑξῆς διδάσκει.
kz΄, chē. Ou toutous exelexato ho Theis, oude hodon epistēmēs edōken hautois. Kai apōnlogto" B dia tēn adounlian hautōn. Tauta mentoi diexerchetai, eixai boulomenox, hōs pantōn "" autous protetemēche tōn ethnōn, kai monois te nomon edōken engraphon, kai prophēnas epestēse, kai pasēs epimeleias ēxiōsen, hysteron mentoi kai pros autous enanthrōōpisas aphiketo" touto gar dēlōn dia tōn hexēs didaskei.
27–28. "Not these did God choose, nor did he give them the way of knowledge; and they perished because they had no prudence." He goes through these things wishing to show that he preferred them to all the nations: to them alone he gave a written law, over them he set prophets, and he counted them worthy of every care; and later, indeed, he came to them, having become man. For this is what he teaches, making it plain in what follows.
Notes and citation
Summary: God did not give wisdom to the giants but chose Israel, gave it the law and the prophets, and later came to it as man.
- Lemma: Bar 3:27–28.
Extrabiblical texts: Bar 3:27–28 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-27
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.29PG 81
κθ', Τίς ἀγνέδη εἰς τὸν οὐραγὸν, καὶ ἔλαδεν αὐτὴν, καὶ κατεδίδασεγν αὐτὴν ἐκ τῶν γνεφρειλῶν; Τουτέστι, τὴν σοφίαν »’, Τίς διέδη πέραν τῆς θαλάσσης καὶ εὗρεν αὐτὴν, καὶ οἵσει αὑτὴν χρυσίου καθαροῦ"; Οὐκ λα΄. Οὐκ ἔστιν ὁ γιγώσχων τὴν ὁδὸν αὐτῆς, οὐδὲ ὁ ἐνθυμούμενος τὴν τρίδον αὐτῆς. Ὑπερβαίνει, φησὶ, τὸν ἀνθρώπινον λογισμόν.
kth', Tis agnedē eis ton ouragon, kai eladen autēn, kai katedidasegn autēn ek tōn gnephreilōn? Toutesti, tēn sophian »’, Tis diedē peran tēs thalassēs kai heuren autēn, kai hoisei hautēn chrysiou katharou"? Ouk la΄. Ouk estin ho gigōschōn tēn hodon autēs, oude ho enthymoumenos tēn tridon autēs. Hyperbainei, phēsi, ton anthrōpinon logismon.
29. "Who has gone up into heaven and taken her, and brought her down from the clouds?" That is, wisdom. "Who has crossed over the sea and found her, and will bring her for pure gold?" Not … 31. "There is no one who knows her way, nor anyone who ponders her path." It surpasses, he says, human reasoning.
Textual problem in this passage: see the notes.
Deut 30:12–13 (echo, low confidence)
Notes and citation
Summary: Wisdom cannot be reached or bought; it surpasses human reasoning.
- Lemmas: Bar 3:29–31. Words of the comment on 3:30 are lost in the scan.
Notes on the original text
- Digital text corrected (Latin column debris read as Greek letters): γεμβ. ὅ]. Νοπ ἐδὶ φαΐ σοῃποδοαί υἱαηῖ 68, πὸ αὶ → ; Ῥγραγαυϊ (ΘΓ ἴῃ 596Ο 0} πὶ : οἱ Τρ ον Σ δα πη ὑτὴ → .
Extrabiblical texts: Bar 3:29–31 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-29
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.32PG 81
λβ΄. ἈΑ.1.1 ὁ εἰδὼς τὰ πάντα γιγώσκει αὐτὴν, καὶ ἐξεῦρεν αὐτὴν τῇ" συγέσει αὑτοῦ.Τὸ ἐξεῦρεν ἀνθρωπίνως τέθε!χε ᾿ πηγὴν γὰρ αὐτὸν "7 τῆς σοφίας ἐκάλεσε, καὶ ἐν τῷ προοιμίῳ τῆσδε τῆς προφητείας πηγὴν αὐτὸν "5 ζωῆς ὠνόμασε. Δείκνυσι δὲ " ἐν τοῖς ἑξῆς τῆς δημιουργίας Θεοῦ δ᾽ τὸ παντοδύναμον. ε Ὁ: χκατασχευάσας τὴν γῆν εἰς τὸν αἰῶνα χρόνον, ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων. » Αἰὼν καλεῖται καὶ ὁ τῶν ἀνθρώπων δ" παρὼν βίος “ ὁ δὲ μέλλων, αἰὼν αἰῶνος ὃ. λγ΄-λε΄. Ὁ ἀποστέλλων τὸ ρῶς, καὶ πορεύεται" ἐκάλεσεν αὐτὸ, καὶ ὑπήκουσεν αὐτῷ), τρόμῳ. Οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὑτῶν, καὶ εὐφράνθησαν "δ. ᾿Εκάλεσεν "Ἶ αὐτοὺς, καὶ εἴπον 5, Πάρεσμεν" ἔλαμψαν μετ᾽ εὐφροσύνης τῷ ποιήσαντι αὑτούς. Πάντα, φησὶν, εἴχει τῷ ποιητῇ " ἕχαστον τῶν γεγενημένων τοὺς οἰκείους ὅρους φυλάττει - ρυλαχὰς δὲ ἀστέρων τοὺς καιροὺς αὶ οἱ καλεῖ κατὰ γὰρ τὸν ὡρισμένον ἕκαστος ὃ) ἀνίσχει καιρόν.
lb΄. AA.1.1 ho eidōs ta panta gigōskei autēn, kai exeuren autēn tę̄" sygesei hautou.To exeuren anthrōpinōs tethe!che ᾿ pēgēn gar auton "7 tēs sophias ekalese, kai en tǭ prooimiǭ tēsde tēs prophēteias pēgēn auton "5 zōēs ōnomase. Deiknysi de " en tois hexēs tēs dēmiourgias Theou d᾽ to pantodynamon. e Ho: chkatascheuasas tēn gēn eis ton aiōna chronon, eneplēsen autēn ktēnōn tetrapodōn. » Aiōn kaleitai kai ho tōn anthrōpōn d" parōn bios “ ho de mellōn, aiōn aiōnos ho. lg΄-le΄. Ho apostellōn to rōs, kai poreuetai" ekalesen auto, kai hypēkousen autǭ), tromǭ. Hoi de asteres elampsan en tais phylakais hautōn, kai euphranthēsan "d. ᾿Ekalesen "I autous, kai eipon 5, Paresmen" elampsan met᾽ euphrosynēs tǭ poiēsanti hautous. Panta, phēsin, eichei tǭ poiētę̄ " hechaston tōn gegenēmenōn tous oikeious horous phylattei - rylachas de asterōn tous kairous ai hoi kalei kata gar ton hōrismenon hekastos ho) anischei kairon.
32. "But he who knows all things knows her, and he found her out by his understanding." He has put "found out" in human terms; for he called him the fountain of wisdom, and at the opening of this prophecy he named him the fountain of life. And in what follows he shows the almighty power of God's work of creation: "He who prepared the earth for all time filled it with four-footed beasts." The present life of human beings is also called an "age"; the one to come, an "age of age." 33–35. "He who sends out the light, and it goes; he called it, and it obeyed him with trembling. And the stars shone in their watches and rejoiced; he called them, and they said, 'Here we are'; they shone with gladness for him who made them." All things, he says, yield to their Maker; each created thing keeps its own bounds. He calls the seasons the "watches" of the stars, for each rises at its appointed season.
Jer 2:13 (allusion, medium confidence)
Notes and citation
Summary: God alone knows wisdom; all creation, light and stars alike, obeys its Maker.
- Lemmas: Bar 3:32–35. "Found out" is said of God in human terms, since God is the source of wisdom (Bar 3:12) and "the fountain of life" (Jer 2:13; 17:13). "For all time" renders εἰς τὸν αἰῶνα χρόνον; Theodoret comments on the word αἰών ("age").
Extrabiblical texts: Bar 3:32–35 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 103.32 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-32). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-32
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
103.36PG 81
λς΄. Οὗτος “5 ὁ Θεὸς ἡμῶν. ᾿Απάντων 5 δημιουργὸς, ὁ τούτων χυξερνήτης καὶ πρύτανις. ε Οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. ν Οὐκ Υἱοῦ καὶ Πατρὸς ποιεῖται σύγκρισιν, ἀλλὰ τοὺς καλουμένους ὃ ζ΄, ᾿Εξεῦρε πᾶσαν ὁδὸν ἐπιστήμης. Πάλιν τὸ ἐξεῦρεν ἀνθρωπίνως τέθεικε. Πηγὴ γάρ ἔστι τῶν ἀγαθῶν. «ε Καὶ ἔδωκεν αὐτὴν Ἰαχὼδ τῷ παιδὶ αὑτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ.» Τὴν τῆς θεογνωσίας διδασκαλίαν, τὸν διὰ Μωσέως 4" δοθέντα γόμον. λη. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὥφθη, καὶ ἀνθρώποις συνανεστράφη. Σαφῶς ἡμῖν ὁ λόγος ὑπέδειξε τὴν τοῦ Μονογενοῦς ἐνανθρώπησιν, καὶ ὡς αὐτός ἔστι τῶν ἁπάντων δημιουργὸς, καὶ τῆς σοφίας πηγή. Αὐτὸς τοίνυν αὐτῇς ὑπάρχει καὶ ποιητὴς, καὶ Δεσπότης “ καὶ περὶ αὐτοῦ φησιν ἐν Παροιμίαις " «Κύριος ἔχτισέ με ἀρχὴν ὁδῶν δ᾽ εἰς ἔργα αὑτοῦ. » Οὐ γὰρ ὁ Θεὸς Λόγος ἐκεῖνα λέγει, ἀλλὰ τοῦ Θεοῦ Λόγου ἡ ὑπ᾽ αὐτοῦ κατασχευασθεῖσα σοφία.
ls΄. Houtos “5 ho Theos hēmōn. ᾿Apantōn 5 dēmiourgos, ho toutōn chyxernētēs kai prytanis. e Ou logisthēsetai heteros pros auton. n Ouk Huiou kai Patros poieitai synkrisin, alla tous kaloumenous ho z΄, ᾿Exeure pasan hodon epistēmēs. Palin to exeuren anthrōpinōs tetheike. Pēgē gar esti tōn agathōn. «e Kai edōken autēn Iachōd tǭ paidi hautou, kai Israēl tǭ ēgapēmenǭ hyp᾽ autou.» Tēn tēs theognōsias didaskalian, ton dia Mōseōs 4" dothenta gomon. lē. Meta tauta epi tēs gēs hōphthē, kai anthrōpois synanestraphē. Saphōs hēmin ho logos hypedeixe tēn tou Monogenous enanthrōpēsin, kai hōs autos esti tōn hapantōn dēmiourgos, kai tēs sophias pēgē. Autos toinyn autę̄s hyparchei kai poiētēs, kai Despotēs “ kai peri autou phēsin en Paroimiais " «Kyrios echtise me archēn hodōn d᾽ eis erga hautou. » Ou gar ho Theos Logos ekeina legei, alla tou Theou Logou hē hyp᾽ autou katascheuastheisa sophia.
36. "This is our God," the Maker of all things, their pilot and ruler. "No other shall be reckoned beside him." He is not comparing the Son with the Father, but those who are called … 37. "He found out every way of knowledge." Again he has put "found out" in human terms; for he is the fountain of good things. "And he gave it to Jacob his servant, and to Israel who was loved by him": the teaching of the knowledge of God, the law given through Moses. 38. "After this he appeared on earth and lived among human beings." The passage has clearly shown us the Only-begotten's becoming man, and that he himself is the Maker of all things and the fountain of wisdom. He is therefore both its Maker and its Master; and concerning it he says in Proverbs: "The Lord created me as the beginning of his ways for his works." For it is not God the Word who says those words, but the wisdom fashioned by God the Word.
Textual problem in this passage: see the notes.
Prov 8:22 (quotation, high confidence)
Notes and citation
Summary: Theodoret reads Baruch 3:38 as a prophecy of the incarnation, and Proverbs 8:22 as spoken by the wisdom the Word created, not by the Word himself.
- Lemmas: Bar 3:36–38. Words are lost in the scan after "those who are called" (the sense is: the so-called gods). Proverbs 8:22 (LXX) was a key text in the Arian controversy; Theodoret takes it as spoken not by God the Word but by the wisdom he made. Translated as written.
Notes on the original text
- Digital text corrected (Latin column debris read as Greek letters): τοῖς φοϑιπηδυἱ τυ 4108 δά απ. » Νοη [Δοἷΐ δι Ῥαΐγῖ5 οἱ ΕἾΝ, βοὰ γος 805 αἱ γοζδηιιῦ αἰ. ᾿ « Εἰ → ; Β ποπιπίϑιι σοπυοτδαίιιδ δεί. → .
Extrabiblical texts: Bar 3:36–38 (Baruch [in RC, EO, ETH canons]; quotation)
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 103.36 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/103-36
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 104
104.1PG 81
α΄. Αὕτη ἡ βίδλος τῶν προσταγμάτων τοῦ Θεοῦ. Τουτέστιν, ἡ διὰ τῆς ἐνανθρωπήσεως τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ δεδομένη. « Καὶ νόμος ὁ ὑπάρχων εἰς πὸν αἰῶνα. » Ἧ γὰρ παλαιὰ Διαθήκη τὸ τέλος ἐδέξατο. ε Πάντες οἱ κρατοῦντες αὐτὴν ὁ" εἰς ζωὴν, οἱ δὲ καταλιπόντες δ᾽ αὐτὴν ἀποθανοῦνται. » ἔδειξεν ἀμφοτέρων τὸ τέλος " εἶτα παραινεῖ τῷ λαῷ τῷ χρηδιόδευσον πρὸς τὴν λάμψιν κατέναντι τοῦ φωτὸς αὑτῆς. ᾿Αχολούθησον τῇ αὐγῇ τῆς ἀκτῖνος. φωταζωγεῖ γάρ σε, καὶ ποδηγεῖ πρὸς ζωήν. Υ. Μὴ δῷς ἑτέρῳ τὴν δόξαν σου, καὶ τὰ συμφέρογτά σοι ἔθνει ἀλλοτρίῳ. ᾿Αλλ' οὐκ ἤκουσεν Ἰσραὴλ" οὗ δὴ χάριν αὐτοὶ μὲν πόῤῥω τῶν ἀγαθῶν χαθεστήχσσι, τῶν δὲ θεοσδότων ἀγαθῶν ἀπολαύει τὰ ἔθνη.
a΄. Hautē hē bidlos tōn prostagmatōn tou Theou. Toutestin, hē dia tēs enanthrōpēseōs tou monogenous Huiou tou Theou dedomenē. « Kai nomos ho hyparchōn eis pon aiōna. » Hē gar palaia Diathēkē to telos edexato. e Pantes hoi kratountes autēn ho" eis zōēn, hoi de katalipontes d᾽ autēn apothanountai. » edeixen amphoterōn to telos " eita parainei tǭ laǭ tǭ chrēdiodeuson pros tēn lampsin katenanti tou phōtos hautēs. ᾿Acholouthēson tę̄ augę̄ tēs aktinos. phōtazōgei gar se, kai podēgei pros zōēn. Y. Mē dǭs heterǭ tēn doxan sou, kai ta sympherogta soi ethnei allotriǭ. ᾿All' ouk ēkousen Israēl" hou dē charin autoi men porrhō tōn agathōn chathestēchssi, tōn de theosdotōn agathōn apolauei ta ethnē.
1. "This is the book of the commandments of God": that is, the one given through the becoming man of the only-begotten Son of God. "And the law that endures forever": for the old covenant has received its end. "All who hold fast to her [will come] to life, but those who forsake her will die." He has shown the end of both. Then he exhorts the people: … "walk toward the shining, in the presence of her light." Follow the brightness of the ray; for it gives you light and guides you to life. 3. "Do not give your glory to another, or what is profitable to you to a foreign nation." But Israel did not listen; and for this reason they themselves stand far from the good things, while the nations enjoy the good things that God gives.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Theodoret reads the "book" and "everlasting law" of Baruch 4:1 as the gospel given through the incarnation, which Israel refused and the nations received.
- Lemmas: Bar 4:1–3; the beginning of 4:2 is lost in the scan. Theodoret applies the passage to the gospel and to Israel's unbelief; translated as written.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris read as Greek letters): πὴ ἶρ86 οἱ [λοίοῦ οϑὲ δἱ Βοιηΐμιι8. Εἰ ἀδ ἴρβ8ο αἷϊ ἰπ δὰ ορογΆ βιὰ '. » Νοη θεῖ. Ουϊΐ πο) → ; (, δἱ 41 → .
Extrabiblical texts: Bar 4:1–3 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.4PG 81
δ΄. Μακάριοί ἐσμεν, Ἰσραὴ.1, ὅτε τὰ ἀρεστὰ "5 τοῦ Θεοῦ ἡμῖν γνωστά ἐστι. Οὐκ ἔχομεν, φησὶ, πρόφασιν ἀγνοίας, δεδήλωκε γὰρ ἡμῖν τὰ ἀρέσκοντα. Εἶτα παραθαῤῥύνει, καὶ διδάσκει, ὡς παρεδόθησαν εἰς δουλείαν τηνικαῦτα, οὐ παντελῶς ἀὐτοὺς ἀποστραφέντος τοῦ τῶν ὅλων Θεοῦ, ἀλλὰ διὰ τῆς παιδείας αὐτοὺς εὐεργετῆσαι πειραθέντος" τὸν γὰρ εὐεργέτην, φησὶ, καταλιπόντες “5, τὴν τῶν δαιμόνων προτετιμήχστε λατρείαν " πρόξενοι δὲ καὶ τῇ θρεψαμένῃ τῆς “8 ἐρημίας ἐγένεσθε. Κέχρηται δὲ καὶ προσωποποιίᾳ, καὶ δείκνυσι τὴν πόλιν θρηνοῦσαν, καὶ ταῖς ὑπηκόοις λέγουσαν πόλεσιν, ὅτι « Πένθος μο! πικρὸν" ὁ Δεσπότης ἐπήγαγεν. ν» Εἶδον γὰρ τῶν οἰκητόρων τοὺς μὲν ἀναιρεθέντας, τοὺς δὲ χαλεπῇ δουλείᾳ παραδο-
d΄. Makarioi esmen, Israē.1, hote ta aresta "5 tou Theou hēmin gnōsta esti. Ouk echomen, phēsi, prophasin agnoias, dedēlōke gar hēmin ta areskonta. Eita paratharrhynei, kai didaskei, hōs paredothēsan eis douleian tēnikauta, ou pantelōs autous apostraphentos tou tōn holōn Theou, alla dia tēs paideias autous euergetēsai peirathentos" ton gar euergetēn, phēsi, katalipontes “5, tēn tōn daimonōn protetimēchste latreian " proxenoi de kai tę̄ threpsamenę̄ tēs “8 erēmias egenesthe. Kechrētai de kai prosōpopoiią, kai deiknysi tēn polin thrēnousan, kai tais hypēkoois legousan polesin, hoti « Penthos mo! pikron" ho Despotēs epēgagen. n» Eidon gar tōn oikētorōn tous men anairethentas, tous de chalepę̄ douleią parado-
4. "Blessed are we, O Israel, because what pleases God is known to us." We have no excuse of ignorance, he says, for he has made known to us what pleases him. Then he encourages them, and teaches that they were handed over to slavery at that time not because the God of all had turned away from them completely, but because he was trying to do them good through discipline. For you forsook your benefactor, he says, and preferred the worship of demons; and you became the cause of desolation also to her who nurtured you. He also uses personification, and shows the city lamenting and saying to the cities subject to her: "Bitter mourning [has come upon] me …" … the Master brought. For I saw some of the inhabitants slain, and others handed over to harsh slavery …
Textual problem in this passage: see the notes.
Notes and citation
Summary: Israel knows God's will and so has no excuse; its exile is discipline, and Jerusalem is pictured mourning her children.
- Lemma: Bar 4:4 (4:5–10 paraphrased). Lines are lost in the scan within the lament and at the end.
Notes on the original text
- Digital text corrected (Latin column debris read as Greek letters inside a word (lines of Greek lost); Migne's footnotes and Latin column debris inside a word): - 416 ποι ἐἰ απ: γα]. γε. 4. 118 "απ αἷι, Ὁ Β ἔκαστον. 4 οὗτος χ. τ. λ. βίοἰα 76, εἰ ἴῃ ἀΐα]. ὅ. ρ. ὅ55, ὕδγη. Ἰ, ο. βεηυίίυγ αὐτοῦ, 4Α αὐτῆς. 4. Ἃπ. Β ργϑπι. Ὃ τούτων. ς 68 Ε χαταλείποντες, )υχία τες. ἰεςῖ, δ᾽ Βὶ ἐραστάς. “ Β χαταλείπονεἰνίἰδίοαν, γόϊ 415 δ᾽ Οἱ βάν }5. εἰν 8|1}0ὺ8 οὰπὶ Α → ; ὁ Δεδἀἀὐυχίξ ἡ} Ιου 8. ν» δκ ἴῃς} 5 ἰπίογίδοιοβ, 8|105 30] δι δοῦν {1 {Γἃα υἷἄμα, εἰ υἱ τ δ: 061}. οἱ 60ταμίαι ἴῃ Ὀομονοϊαπιία ἀἰνίηα,, οἱ πη βου γοάτε ( αν ρει αἰτ, τὰ ἰμἰϑΐευ5 (08 : οἱ τὶς : αὐ αιὶ σπότης → ὁ Δεσπότης.
Extrabiblical texts: Bar 4:4–10 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.12PG 81
ιβ΄. Μηδεὶς ἐπιχαιρέτω μοι τῇ χήρᾳ καταλειφθείσῃ 5 ὑπὸ λαῶν". Χήραν ἑαυτὴν καλεῖ, ὡς ἔρημον τῆς θείας γεγενημένην κηδεμονίας. ε« Ἦρημώθην διὰ τὰς ἁμαρτίας τῶν τέχνων μου. » ᾽Απαριθμεῖτα! δὲ καὶ ταύτας, καὶ διηγεῖται τὴν τῶν πολεμίων ὠμότητα. παιδίου ἠλέησαν. (ις'.) Καὶ ἀπήγαγον τοὺς ἀγαπητοὺς τῆς χήρας, καὶ ἀπὸ τῶν θυγατέρων τὴν μόνην ἠρήμωσαν. Μόνηγν ἑαυτὴν, ὡς ἡγοῦμαι, καλεῖ, διὰ τὸ ἐν αὐτὴ μόνῃ εἶνα! τοῦ Θεοῦ τὸν νεὼν, ἣ τάχα ἐπειδὴ μόνῃ κατελείφθη, τῶν ᾿Ασσυρίων τὰς ἄλλας πόλεις πορθησάντων. Εἶτα λέγει, ὡς αὐτὴ" μὲν ἐπαμῦναι οὐ δύναται, ὑπισχνεῖται δὲ τοῦ Θεοῦ τὴν βοήθειαν. Θρηνεῖ μέντοι τὴν παροῦσαν ἐρημίαν. Κατε.ϊείρθην γὰρ, φησὶν, ἔρημος. (χ΄.) Καὶ εξεἐδυσάμην τὴν στοιὴν τῆς εἰρήνης. Δείκνυσι δὲ καὶ μὴν τὸν σάκκον. τῆς δεήσεώς μου, καὶ ᾿Αλλ᾽ οὐκ οἱ τοῖχοι ταῦτα ἕδρων ἣ: ἔλεγον, ἀλλ᾽ οἱ ἑνοιχοῦντες. Εἶτα παρακελεύεται αὐτοῖς τῇ τοῦ Θεοῦ θαῤῥῆσαι φιλανθρωπίᾳ. καὶ αἰτῆσαι τὸν ἔλεον " Καὶ γὰρ ἐγὼ, φησὶν, ἀναμένω τὴν ὑμετέραν ἐπάνοδον.
ib΄. Mēdeis epichairetō moi tę̄ chērą kataleiphtheisę̄ 5 hypo laōn". Chēran heautēn kalei, hōs erēmon tēs theias gegenēmenēn kēdemonias. e« Ērēmōthēn dia tas hamartias tōn technōn mou. » ᾽Aparithmeita! de kai tautas, kai diēgeitai tēn tōn polemiōn ōmotēta. paidiou ēleēsan. (is'.) Kai apēgagon tous agapētous tēs chēras, kai apo tōn thygaterōn tēn monēn ērēmōsan. Monēgn heautēn, hōs hēgoumai, kalei, dia to en autē monę̄ eina! tou Theou ton neōn, hē tacha epeidē monę̄ kateleiphthē, tōn ᾿Assyriōn tas allas poleis porthēsantōn. Eita legei, hōs autē" men epamynai ou dynatai, hypischneitai de tou Theou tēn boētheian. Thrēnei mentoi tēn parousan erēmian. Kate.ïeirthēn gar, phēsin, erēmos. (ch΄.) Kai exeedysamēn tēn stoiēn tēs eirēnēs. Deiknysi de kai mēn ton sakkon. tēs deēseōs mou, kai ᾿All᾽ ouk hoi toichoi tauta hedrōn hē: elegon, all᾽ hoi henoichountes. Eita parakeleuetai autois tę̄ tou Theou tharrhēsai philanthrōpią. kai aitēsai ton eleon " Kai gar egō, phēsin, anamenō tēn hymeteran epanodon.
12. "Let no one rejoice over me, a widow, left by many." She calls herself a widow as having been left bereft of the divine care. "I was made desolate because of the sins of my children." She lists these too, and describes the cruelty of the enemies: … [they did not] pity a child. 16. "And they led away the widow's beloved ones, and made the lone woman desolate of her daughters." She calls herself "lone," I think, because the temple of God was in her alone; or perhaps because she alone was left when the Assyrians had sacked the other cities. Then she says that she herself cannot help them, but she promises the help of God. Yet she laments the present desolation: "For I was left," she says, "desolate." 20. "I have put off the robe of peace." And she shows also … "the sackcloth of my supplication," and … Yet it was not the walls that did or said these things, but those who lived in them. Then she urges them to take courage in God's love for humankind and to ask for mercy: "For I too," she says, "await your return."
Textual problem in this passage: see the notes.
Notes and citation
Summary: Jerusalem, a widow bereft of her children, laments her desolation and urges the exiles to trust God's mercy.
- Lemmas: Bar 4:12, 4:16, 4:19–20, with 4:13–21 paraphrased. "By many": the scan reads λαῶν ("peoples"); Migne's note gives πολλῶν. Lines are lost in the scan where marked ….
Extrabiblical texts: Bar 4:12–21 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.23PG 81
κγ'. ᾿Εξέπεμψα γὰρ ὑμᾶς μετὰ πένθους "" καὶ κλαυθμοῦ" ἀποδώσει δὲ μοι ὁ Θεὸς ὑμᾶς μετὰ χαρμονῆς 15 καὶ εὐφροσύνης. "Ἔοικε ταῦτα τοῖς ὑπὸ τιῦ καὶ ἔκλαιον, βάλλοντες τὰ σπέρματα αὑτῶν’ ἐρχόμε" νοι δὲ ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα αὑτῶν. » Λέγει δὲ καὶ τῶν γειτονενόντων ἐθνῶν τὴν τε ἐπὶ τῇ αἰχμαλωσίᾳ θυμηδίαν, καὶ τὴν μετὰ τὴν ἐπἀνοδον σκυθρωπότητα. Παρακελεύεται δὲ αὐτοῖς, ὑπομεῖναι τὴν ἐπενεχθεῖσαν παιδείαν, καὶ ὑπισχνεῖτσι τὴν τῶν πραγμάτων μεταδολήν. «ε Κατεδίωξέ 77 σε, φησὶν, ὁ ἐχθρός 15 σου, καὶ ὄψῃ αὐτοῦ 19 τὴν ἀπώλειαν ἐν τάχει, καὶ ἐπὶ τοῦ τραχήλου" αὐτοῦ "' ἐπιθήσῃ.» Ἐχθροὺς καλεῖ ᾿Αλλοφύλους.
kg'. ᾿Exepempsa gar hymas meta penthous "" kai klauthmou" apodōsei de moi ho Theos hymas meta charmonēs 15 kai euphrosynēs. "Eoike tauta tois hypo tiy kai eklaion, ballontes ta spermata hautōn’ erchome" noi de hēxousin en agalliasei, airontes ta dragmata hautōn. » Legei de kai tōn geitonenontōn ethnōn tēn te epi tę̄ aichmalōsią thymēdian, kai tēn meta tēn epanodon skythrōpotēta. Parakeleuetai de autois, hypomeinai tēn epenechtheisan paideian, kai hypischneitsi tēn tōn pragmatōn metadolēn. «e Katediōxe 77 se, phēsin, ho echthros 15 sou, kai opsę̄ autou 19 tēn apōleian en tachei, kai epi tou trachēlou" autou "' epithēsę̄.» Echthrous kalei ᾿Allophylous.
23. "For I sent you out with mourning and weeping, but God will give you back to me with joy and gladness." These words resemble what was said by [David]: "[Going they went] and wept, casting their seeds; but coming they shall come with rejoicing, carrying their sheaves." She speaks also of the neighbouring nations: their delight at the captivity and their gloom after the return. She urges them to endure the discipline brought upon them, and promises a reversal of their affairs: "Your enemy has pursued you," she says, "and you will soon see his destruction, and you will set your foot upon his neck." He calls the foreigners enemies.
Textual problem in this passage: see the notes.
Ps 126:6 (125:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Jerusalem sent her children away weeping but will receive them back with joy, and their enemies will fall.
- Lemmas: Bar 4:23 and 4:25 (4:24 paraphrased). David: Ps 126:6 (LXX 125:6); the opening words of the quotation are lost in the scan.
Extrabiblical texts: Bar 4:23–25 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.26PG 81
κς΄. Οἱ τρυφεροί μου ἐπορεύθησαν ὁδοὺς τρηχείας" ἤρθησαν ὡς ποίμνιον ἡρπασμένον ἐχθρῷ"". Τρυφεροὺς καλεῖ τοὺς ἐν εὐπορίᾳ καὶ πλούτῳ, ὡς πεῖραν οὐκ ἔχοντας τῶν λυπηρῶν " εἶτα παρακελεύεται αὐτοῖς τῇ μεταμελείᾳ τὴν σωτηρίαν καρπώσασθαι. Ταῦτα ὡς ἐκ προσώπου τῆς Ἱερουσαλὴμ εἰρηκὼς, αὐτῇ λοιπὸν παραχλητιχοὺς προσφέρει λόγους.
ks΄. Hoi trypheroi mou eporeuthēsan hodous trēcheias" ērthēsan hōs poimnion hērpasmenon echthrǭ"". Trypherous kalei tous en euporią kai ploutǭ, hōs peiran ouk echontas tōn lypērōn " eita parakeleuetai autois tę̄ metameleią tēn sōtērian karpōsasthai. Tauta hōs ek prosōpou tēs Hierousalēm eirēkōs, autę̄ loipon parachlētichous prospherei logous.
26. "My delicate ones have walked rough roads; they were carried off like a flock seized by the enemy." She calls "delicate" those who lived in plenty and wealth, as having no experience of hardship. Then she urges them to reap salvation through repentance. Having said these things as in the person of Jerusalem, he now offers words of consolation to her.
Notes and citation
Summary: The once-wealthy have been driven into exile; Jerusalem urges repentance, and the prophet turns to comfort her.
- Lemma: Bar 4:26 (4:27–29 paraphrased).
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin column debris; stray letter from the Latin column): “ πικρόν, καί, 1: λαῶν. δ΄. ἰοειίο 6δι πολλῶν. χαρ λους. (ναῦν. ἦ Ἴ5 φησί. Β γάρ.. 0,4. βαφυ, πρὸς τὸν αἰώνιον ἐν ταῖς ἡμέραις μου, 6χ νεῖ. 20. Τ| Βὶ κατεδίωξαν. 75 ἢ οἱ ἐχθροί. 3 : δ. Β ἐχθρῶν, οἰμΐθ550 ὑπὸ, αιοά ἴῃ Εἀϊ!. δυὰ Βὸπὲ ἃ 18. ΒΕ αὐτῇ. 1" Βὶ κεκράξομαι, λιχία τοῦ. τ Β αὐτῶν. 39 ες, Ἰεοιο ε8ὶ τοὺς το Ἂἢ → ; προσφέρει Α λόγους → προσφέρει λόγους.
Extrabiblical texts: Bar 4:26–29 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.30PG 81
λ΄. Θάρσει, 'Ἱερουσαλὴμ, παρακαλέσει σε ὁ ὀγομάσας σε. Δέδεκταί δου, φησὶ, τὴν ἐπὶ τὰ κρείττὼ μεταθολήν. Μεταύδαλεῖ δοι τὴν συμφορὰν ὁ τὴν προσηγορίαν σοι τεθεικώς " τουτέστιν, ὁ δημιουργός σου, ὁ πάσης σε πόλεως προτιμήσας.
l΄. Tharsei, 'Hierousalēm, parakalesei se ho ogomasas se. Dedektai dou, phēsi, tēn epi ta kreittō metatholēn. Metaudalei doi tēn symphoran ho tēn prosēgorian soi tetheikōs " toutestin, ho dēmiourgos sou, ho pasēs se poleōs protimēsas.
30. "Take courage, Jerusalem: he who named you will comfort you." Expect, he says, the change to better things. He who gave you your name will change your calamity: that is, your Maker, who honoured you above every city.
Notes and citation
Summary: God, who named and honoured Jerusalem, will turn her calamity to good.
- Lemma: Bar 4:30.
Extrabiblical texts: Bar 4:30 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-30
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.31PG 81
λα’, λβ', Δείλαιοι οἵ σα χαχώσαγτες. καὶ ἐπιχαρέντες τῇ σῇ πτώσει. Δείλαιοι ἀϊ πόλεις, αἷς ἐδούλευσαν τέκνα σου. Ἔδωκαν γὰρ δίκας Β.δυλώγιοι τῆς παρανομίας ἀξίας. Εἶτα διδάσκει δ", ὡς τὰ οἰκεῖα λοιπὸν δ ἣ Βαδυλὼν θρηνήσει κακά.
la’, lb', Deilaioi hoi sa chachōsagtes. kai epicharentes tę̄ sę̄ ptōsei. Deilaioi aï poleis, hais edouleusan tekna sou. Edōkan gar dikas B.dylōgioi tēs paranomias axias. Eita didaskei d", hōs ta oikeia loipon d hē Badylōn thrēnēsei kaka.
31–32. "Wretched are those who did you harm and rejoiced at your fall. Wretched are the cities which your children served." For the Babylonians paid the penalty their lawlessness deserved. Then he teaches that Babylon will now lament her own evils.
Notes and citation
Summary: Babylon, which oppressed Jerusalem's children, will be punished.
- Lemma: Bar 4:31–32 (4:33 paraphrased).
Extrabiblical texts: Bar 4:31–33 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-31
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.34PG 81
λδ΄, λε΄. Περιεῶ γὰρ αὐτῆς, φησὶ, τὸ ἀγα λίἀμα τῆς ποιλλυοχιϊίας αὑτῆς 55, καὶ τὸ γαυρίαμα αὐτῆς εἰς πένθος ἔσται, Πρ γὰρ ἐπελεύσεται αὐτῇ παρὰ τοῦ Αἰωνίου εἰς ἡμέρας μακρὰς, καὶ ῃ χρόνον. Ταύτην διὰ Περσῶν τὴν τιμωρίαν ἐδέξατο" ἔδειξε δὲ ὁ λόγος, ὡς οὐ παντελῶς αὐτὴν ἀοέχητον ἔσεσθαι προηγόρευσεν, ἀλλ᾽ ἐπὶ πολὺν χρόνον " οἷχεῖται δὲ νῦν ὑπὸ ὀλίγων Ἰουδαίων.
ld΄, le΄. Perieō gar autēs, phēsi, to aga liama tēs poillyochiïias hautēs 55, kai to gauriama autēs eis penthos estai, Pr gar epeleusetai autę̄ para tou Aiōniou eis hēmeras makras, kai ę̄ chronon. Tautēn dia Persōn tēn timōrian edexato" edeixe de ho logos, hōs ou pantelōs autēn aoechēton esesthai proēgoreusen, all᾽ epi polyn chronon " hoicheitai de nyn hypo oligōn Ioudaiōn.
34–35. "For I will take away," he says, "her exultation in her great population, and her boasting will turn to mourning. For fire will come upon her from the Eternal for many days, and [she will be inhabited by demons for a long] time." She received this punishment through the Persians. The passage showed that he did not foretell she would be wholly uninhabited, but only for a long time; and now she is inhabited by a few Jews.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Babylon's pride will end in long desolation, fulfilled through the Persians; in Theodoret's day a few Jews live there.
- Lemma: Bar 4:34–35; words of 4:35 lost in the scan are supplied in brackets.
Extrabiblical texts: Bar 4:34–35 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-34
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.36PG 81
λς΄. Περίδλεψαι πρὸς ἀνατοιὰς, Ἱερουσαλὴμ, καὶ ἴδε" τὴν δὑφρροσύνην σου, τὴν παρὰ τοῦ Θεοῦ σοι ἐρχομένην. Τὴν τῶν αἰχμαλώτων ἐπάνοδον προθεσπίζει.
ls΄. Peridlepsai pros anatoias, Hierousalēm, kai ide" tēn dyphrrosynēn sou, tēn para tou Theou soi erchomenēn. Tēn tōn aichmalōtōn epanodon prothespizei.
36. "Look around toward the east, Jerusalem, and see the gladness that is coming to you from God." He foretells the return of the captives.
Notes and citation
Summary: Jerusalem is told to look east for the returning exiles.
- Lemma: Bar 4:36.
Extrabiblical texts: Bar 4:36 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.36 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-36
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
104.37PG 81
λζ’. ᾿Ιδοὺ ἔρχονται οἱ υἱοὶ σσυ, οὖς ἐξαπἐστεειῖας" ἔρχονται συγηγμένοι ἀπὸ ἀνατολῶν ἕως δυσμῶν, τῷ ῥήματι τοῦ ᾿Αγίου, καίροντες τῇ τοῦ Θεοῦ δέξῃ. Οὐ γὰρ τῇ οἰκείᾳ δυνάμει περιεγένοντο τῶν ἐχθρῶν, ἀλλ᾽ ὁ παραδοὺς " Θεὸς τὴν ἐλευθερίαν ἀπέδωκε.
lz’. ᾿Idou erchontai hoi huioi ssy, ous exapesteeiias" erchontai sygēgmenoi apo anatolōn heōs dysmōn, tǭ rhēmati tou ᾿Agiou, kairontes tę̄ tou Theou dexę̄. Ou gar tę̄ oikeią dynamei periegenonto tōn echthrōn, all᾽ ho paradous " Theos tēn eleutherian apedōke.
37. "Behold, your sons are coming, whom you sent away; they are coming, gathered from east to west at the word of the Holy One, rejoicing in the glory of God." For they did not overcome their enemies by their own power; but God, who had handed them over, gave back their freedom.
Notes and citation
Summary: The exiles return by God's word, not by their own strength.
- Lemma: Bar 4:37.
Extrabiblical texts: Bar 4:37 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 104.37 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/104-37
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 105
105.2PG 81
᾿Κελεύει δὲ καὶ τὴν πενθήρη στολὴν ν' ἀποθέσθαι, καὶ περιτίθησιν αὐτῇ τῆς ἱερωσύνης τὸ σχῆμα. β΄. Περιδαλοῦ: γὰρ, φησὶ, τὴν διπλοῖδα παρὰ τοῦ Θεοῦ δικαιοσύγης, καὶ ἐπίθου τὴν μίτραν ἐπὶ τῆς κεραλῆς " σου, τῆς δόξης τοῦ αἰωνίου. Ἔν γὰρ τῇ μίτρᾳ τὸ πέταλον ἔκειτο τὸ χρυσοῦν " ἐν ᾧ τὸ ὄνομα τοῦ Θεοῦ προσεγέγραπτο.
᾿Keleuei de kai tēn penthērē stolēn n' apothesthai, kai peritithēsin autę̄ tēs hierōsynēs to schēma. b΄. Peridalou: gar, phēsi, tēn diploida para tou Theou dikaiosygēs, kai epithou tēn mitran epi tēs keralēs " sou, tēs doxēs tou aiōniou. En gar tę̄ mitrą to petalon ekeito to chrysoun " en hǭ to onoma tou Theou prosegegrapto.
He bids her also put off the garment of mourning, and he clothes her in the attire of the priesthood. 2. "Put on," he says, "the double cloak of the righteousness that comes from God, and set on your head the mitre of the glory of the Eternal." For on the mitre lay the golden plate on which the name of God was inscribed.
Exod 28:36–38 (allusion, high confidence)
Notes and citation
Summary: Jerusalem is to exchange mourning for priestly attire; the mitre recalls the high priest's golden plate.
- Lemma: Bar 5:2 (5:1 paraphrased). The golden plate: Exod 28:36–38.
Extrabiblical texts: Bar 5:1–2 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 105.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/105-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/105-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
105.3PG 81
γ΄, δ΄. Ὁ γὰρ Θεὸς δείξει τῇ ὑκ' οὐρανὸν πάσῃ τὴν σὴν «αμπρότητα. Κληθήσεται γάρ σου τὸ ὄγομα παρὰ τοῦ Θεοῦ εἰς τὸν αἰῶγα εἰρήνη δικαιοσύνης, καὶ δόξα θεοσεδείας. Ταῦτα δὲ "1 τὰ ὀνόματα νῦν ἔχει" διὰ τοῦτο καὶ εἰς αὑτὴν συντρέχουσιν ἅπαντες. Λαμπρὰν γὰρ αὐτὴν καὶ περιφανῆ ἢ) Ἱπεποίηχε τὸ σωτήριον πάθος. Πάλιν δὲ αὐτῇ "" παρακελεύεται ἰδεῖν ἀπὸ ἀνατολῶν καὶ δυσμῶν τοὺς αἰἱχμὲν πεζοὶ δεσμὰ περικείμενοι, ἐπανήξουσι δὲ πάσης τιμῆς ἀξιούμενοι. Εἰδέναι μέντοι χρὴ, ὡς τῶν ἀπὸ Βχδυλῶνος ἐπανελθόντων, καὶ οἱ πεφευγότες κατὰ κὸν τοῦ πολέμου καιρὸν, καὶ τὰ ἑδπέρ:α, καὶ τὰ νότια "δ μέρη κατειληφότες, ἐπανῆλθον λοιπὸν, ὡς εἰρβνης τῷ ἔθνει παρασχεθείσης " οὗ δὴ χάριν καὶ τῶν ἀπὸ δυσμῶν ἐμνημόνευσεν. ζ΄, Συγέταξε γὰρ ὁ Θεὸς ταπεινοῦσθαι πᾶν ὄρος Ἰσραὴλ ἀσφαλῶς τῇ τοῦ Θεοῦ δόξῃ. Πᾶσαν, ὑψηλοῖς Βαδυλωνίους κατέλυσε " τοὺς ἐκείνοις ὑπ᾿πεποίηκεν " ἡμῶν "5 δὲ πανταχόθεν ἄδεια τῆς ἐπανὀδου γεγένηται. εὐωδία ' τῷ ᾿Ισριὴλ προστάγματι τοῦ Θεοῦ. Ταῦτα ἔοικε τοῖς ὑπὸ τοῦ Δαβὶδ εἰρημένοις - « Τὰ εἰ ὄρη ἐσχίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνί: τοίνυν τροπικῶς καλεῖ τὰ ἔθνη, ἃ " καρπὸν εὐσεδείας οὐκ οὐ Β ἔφερον τῷ Θεῷ. Τὸν μέντοι Ἰσραὴλ ἐπανιόντα μετὰ πάσης προὔπεμψαν θεραπείας, Λέγει δὲ καὶ τὸ αἷτιον τῶν ἀγαθῶν. Ἡγήσεται γὰρ ὁ Θεὸς τοῦ " ᾿Ισραὴ.1 μετ' τῷ φωτὶ τῆς δόξης αὐτοῦ, σὺν ἐξεημοσύγῃ καὶ δικαιοσύνῃ παρ᾽ αὐτοῦ ". Θεοῦ ἡγουμένου " πάντα λεῖα καὶ εὐμαρῆ. Κέχρηται ἐλεηδ μὲν περὶ τὸν λαὸν Ἴ, δικαιοσύνῃ δὲ κατὰ Οὗτοι μὲν γὰρ ἁμαρτάνοντες 3 διὰ τῆς παιδείας ὠφέλειαν ἐδέξαντο " ἐκείνους δὲ μανιχωτέκαὶ ἡμεῖς, ξεναγὸν ἡ μῶν γενέσθαι καὶ ποδηγὸν τὸν τῶν ὅλων Θεόν - ἵνα τῷ φωτὶ μελῳδίαν, μὴ ἐκκλίνωμεν δεξιᾷ ἢ 5 ἀριστερᾷ, ἀλλὰ τὴν βασιλικὴν ὁδὸν ὁδεύσωμεν, τὴν ἀ πάγουσαν καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
g΄, d΄. Ho gar Theos deixei tę̄ hyk' ouranon pasę̄ tēn sēn «amprotēta. Klēthēsetai gar sou to ogoma para tou Theou eis ton aiōga eirēnē dikaiosynēs, kai doxa theosedeias. Tauta de "1 ta onomata nyn echei" dia touto kai eis hautēn syntrechousin hapantes. Lampran gar autēn kai periphanē ē) Hipepoiēche to sōtērion pathos. Palin de autę̄ "" parakeleuetai idein apo anatolōn kai dysmōn tous aiichmen pezoi desma perikeimenoi, epanēxousi de pasēs timēs axioumenoi. Eidenai mentoi chrē, hōs tōn apo Bchdylōnos epanelthontōn, kai hoi pepheugotes kata kon tou polemou kairon, kai ta hedper:a, kai ta notia "d merē kateilēphotes, epanēlthon loipon, hōs eirbnēs tǭ ethnei paraschetheisēs " hou dē charin kai tōn apo dysmōn emnēmoneusen. z΄, Sygetaxe gar ho Theos tapeinousthai pan oros Israēl asphalōs tę̄ tou Theou doxę̄. Pasan, hypsēlois Badylōnious katelyse " tous ekeinois hyp᾿pepoiēken " hēmōn "5 de pantachothen adeia tēs epanodou gegenētai. euōdia ' tǭ ᾿Isriēl prostagmati tou Theou. Tauta eoike tois hypo tou Dabid eirēmenois - « Ta ei orē eschirtēsan hōsei krioi, kai hoi bounoi hōs arni: toinyn tropikōs kalei ta ethnē, ha " karpon eusedeias ouk ou B epheron tǭ Theǭ. Ton mentoi Israēl epanionta meta pasēs proupempsan therapeias, Legei de kai to haition tōn agathōn. Hēgēsetai gar ho Theos tou " ᾿Israē.1 met' tǭ phōti tēs doxēs autou, syn exeēmosygę̄ kai dikaiosynę̄ par᾽ autou ". Theou hēgoumenou " panta leia kai eumarē. Kechrētai eleēd men peri ton laon I, dikaiosynę̄ de kata Houtoi men gar hamartanontes 3 dia tēs paideias ōpheleian edexanto " ekeinous de manichōtekai hēmeis, xenagon hē mōn genesthai kai podēgon ton tōn holōn Theon - hina tǭ phōti melǭdian, mē ekklinōmen dexią ē 5 aristerą, alla tēn basilikēn hodon hodeusōmen, tēn a pagousan kai philanthrōpią tou Kyriou hēmōn Iēsou Christou. meth᾽ hou tǭ Patri hē doxa, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
3–4. "For God will show your splendour to everything under heaven. For your name will be called by God forever: Peace of righteousness, and Glory of godliness." These names she now has; and for this reason all run together to her. For the saving passion has made her splendid and illustrious. Again he bids her see, from east and west, those who … [went out] on foot with chains about them, but will return counted worthy of every honour. One must know, however, that, of those who returned from Babylon … and those who had fled at the time of the war and had taken refuge in the western and southern parts also returned afterwards, since peace had been granted to the nation; this is why he mentioned also those from the west. 7. "For God has ordained that every high mountain [be made low] … Israel safely in the glory of God." Every … by the high ones … he destroyed the Babylonians; those subject to them he has made …; and for us there has come safety for the return from every side. [8.] "… fragrance … for Israel at the command of God." These things resemble what was said by David: "The mountains skipped like rams, and the hills like lambs." So he calls figuratively [by these names] the nations, which did not bear the fruit of piety for God; yet they sent Israel on its way home with every attention. He states also the cause of these good things: 9. "For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him." When God leads, all is smooth and easy. He uses mercy toward the people, and righteousness against … For these, though they sinned, received benefit through discipline; but those, more madly … we too, that the God of all may become our host and guide, so that by the light … melody, we may not turn aside to the right or to the left, but may walk the royal road that leads … and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, with the all-holy Spirit, now and always, and to the ages of ages. Amen.
Ps 114:4 (113:4 LXX) (quotation, high confidence) · Num 20:17 (allusion, medium confidence) · Deut 5:32 (allusion, low confidence)
Notes and citation
Summary: Jerusalem's glory, which Theodoret links to the saving passion, and the safe return of the exiles under God's leading close the commentary on Baruch with a doxology.
- Lemmas: Bar 5:3–4, 5:7, the end of 5:8, and 5:9 (5:5–6 paraphrased). The scan's Greek is interrupted by many lost lines here (marked …), including the start of the closing prayer. David: Ps 114:4 (LXX 113:4). The "royal road" and turning neither right nor left: Num 20:17; Deut 5:32.
Notes on the original text
- Digital text corrected (Latin column debris read as Greek letters; Latin column debris read as Greek letters inside a word; Migne's footnotes): τῆς αν. φεὶ εἶδί εἰν] αἱ διααἃ ἐἰρα 588 οδι [01 τυ. αἰ θη}. οἱ ἱδῖ!. εἶσ’, αι’ ὅλι α 60 : Ἰὴ πιῖγα Θΐ πὶ Βοὶ. εκ. 5, 4. Ὁ εία θεῖς οξιδι δὶ δρίοη ἀυτδπι {τιν πίνε εἰ → ; [δ, 0] οἰ ο τη} Β ἔδοσαν. 5" διδι Β ργῶπι. λοιπόν. "δ λοιπ. Π65. ἢ). ]. ἴη Β. δ8 αὖτ. εἰΐληὶ ἰπ Α. Β οἱ Αἰδαχ., βοὰ δηία εἰς πένθος 5 παραδ. Β τἀ. τῇ δουλείᾳ. 5’ στολ, Β χιτῶνα. Ἀεα. ἰεοιῖθ δεῖ τὴν κεφαλήν. ἐ, τ 88. [ἢ εἶδεν. σου, 868. ἰπ Β οἱ δριιά. ἴῃ Ἐς α → ; Αγ ἡ 005 Θχοο ςἷθ : 605 δ0 16} 4 50} πρὸ 110- → ; ται ἰομο Δι οἱ Πα} 08 ὙΠ] 8. → ; ὁμσυεηὶ ἰδγαοῖ!. τος 5: μ}}1ἃ 115 νἱἀσπίυν απ ἀϊχ! → ; γεκϑ. 9. δεῖ δπὶπι ἐτὶ! ἀπ ]5γαοίϊδ σμηὶ ἰαἰ- 0. → ; εἰἰ ἴα, φμα ἐδ θὰ ἷρεο. 60 ἄυςα, οπιπΐα αν οἱ → ; νο} δἰ πἰβίγαπι : βεὰ ἱποθάδπιι8 νᾶ τορῖλν αι ἀπ- νοι → ; Ομγίβιῖ, οἱ οὰπὶ Ῥαῖγο δὶ. ρίουἵϑ, ἂηᾶ οὐ δ8ῃ- Κ → ; εἰἰδβίπηο ϑρί γα, δὲ πυπς οἱ βεπιρον, οἱ ἰῃ βϑῴβοιϊα → ; βϑουϊογυῃ). Αμθῃ. → ; ἀθιοβοὶ! Δ, δἀἀΐ!ο δέ. ' Β εὐωδίας, )υχία τες. Ἰδοῖ. Α εὐῶδες, υἱ ΑἸά, ᾽ ἅ. Β οἵ. 3 τοῦ, ἢ 68. δρυά ἡ πᾶ ᾿ς Β ργῶπι). τῇ, ἘΝ δι απῥτόντς: Δαυϊτικήν. 5 δ, ἢ ἀρ. γιὰ Β. ὦ. → .
Extrabiblical texts: Bar 5:3–9 (Baruch [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 105.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/105-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/105-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 201
201.1PG 81
Ὁ μὲν θρῆνος συμπαθείας καὶ φιλοστοργίας σημεῖον " ἡγοῦμαι δὲ τὸν θεσπέσιον προφήτην ὠφελείας ᾿ ἕνεκα, καὶ τῶν τηνικαῦτα ἀνθρώπων, καὶ τῶν εἰς ἕἴστερον ἐσομένων, τοὺς θρήνους συγγράψαι " ἵνα κἀκεῖνοι καὶ οὗτοι μάθωσι διὰ τῶν γραμμάτων, ὅσων." πρόξενος ἡ ἁμαρτία κακῶν " τέσσαρας μέντοι συγγέγραφε Θρήνους, τὰ ἑκάστου ῥήματα καὶ κατὰ τὸν ἀριθμὸν καὶ τὴν 15 τάξιν τῶν στοιχείων συντεθειχώς " θρηνεῖ δὲ τῆς πόλεως τὴν ἐρημίαν, τῆς προτέρας τῶν οἰκητόρων μεμνημένος πληθύος, καὶ δυσφοροῦσαν ὁῤῶν τὴν πάλαι παρὰ τῶν ἄλλων πόλεων δεχομένην τὸν φόρον “ προτωποποιίᾳ δὲ χεχρημέτος, λέγει νύκτωρ καὶ μεθ᾽ ἡμέραν τὴν πόλιν δακῥύειν, τοῦ ψυχαγωγοῦντος οὐκ ὄντος, καὶ τῶν φίλων αὐτῆς 1" παντελῶς ἠρνημένων. Φέρει δὲ εἰς «ἔσον καὶ τῆς Ἰουδαίας ἀπάσης τὴν μετανάστασιν, καὶ τὴν χαλεπὴν δουλείαν, καὶ εὐχειρώτους αὐτοὺς λέγει γεγενῆσθαι διὰ τὴν ἁμαρτίαν. ε Πάντες γὰρ, φησὶν, οἱ διώκοντες αὐτὴν, χατέλαθδον αὐτὴν ἀνὰ "7 μέσον τῶν θλιδόντων. » ᾿Αναμιμνήσκει καὶ τῶν ποταμοὺς μιμουμένων ὁδῶν κατὰ τὸν τῶν ἑορτῶν καιρόν" πάντοθεν γὰρ εἰς τήνδε τὴν πόλιν συνέτρεχον ἅπαντες " καὶ θρηνεῖ "ὃ. Δοκεῖ γάρ πως τοῖς ἀνιαρῶς διακειμένοις μεταδολῆν τινα δέχεσθαι καὶ τὰ ἄψυχα ᾿ λέγει ὃὲ καὶ τὰ τούτων
Ho men thrēnos sympatheias kai philostorgias sēmeion " hēgoumai de ton thespesion prophētēn ōpheleias ᾿ heneka, kai tōn tēnikauta anthrōpōn, kai tōn eis heisteron esomenōn, tous thrēnous syngrapsai " hina kakeinoi kai houtoi mathōsi dia tōn grammatōn, hosōn." proxenos hē hamartia kakōn " tessaras mentoi syngegraphe Thrēnous, ta hekastou rhēmata kai kata ton arithmon kai tēn 15 taxin tōn stoicheiōn syntetheichōs " thrēnei de tēs poleōs tēn erēmian, tēs proteras tōn oikētorōn memnēmenos plēthyos, kai dysphorousan horōn tēn palai para tōn allōn poleōn dechomenēn ton phoron “ protōpopoiią de chechrēmetos, legei nyktōr kai meth᾽ hēmeran tēn polin dakrhyein, tou psychagōgountos ouk ontos, kai tōn philōn autēs 1" pantelōs ērnēmenōn. Pherei de eis «eson kai tēs Ioudaias apasēs tēn metanastasin, kai tēn chalepēn douleian, kai eucheirōtous autous legei gegenēsthai dia tēn hamartian. e Pantes gar, phēsin, hoi diōkontes autēn, chatelathdon autēn ana "7 meson tōn thlidontōn. » ᾿Anamimnēskei kai tōn potamous mimoumenōn hodōn kata ton tōn heortōn kairon" pantothen gar eis tēnde tēn polin synetrechon hapantes " kai thrēnei "ho. Dokei gar pōs tois aniarōs diakeimenois metadolēn tina dechesthai kai ta apsycha ᾿ legei hoe kai ta toutōn
Lament is a sign of sympathy and affection. I think the inspired prophet wrote the Lamentations for the benefit both of the people of that time and of those who would live afterwards, so that both they and these might learn from what is written how many evils sin brings about. He composed four Lamentations, arranging the words of each according to the number and the order of the letters. He laments the desolation of the city, remembering the former multitude of its inhabitants, and seeing in distress the city that once received tribute from the other cities. Using personification, he says that the city weeps night and day, with no one to console her, and her friends having utterly disowned her. He brings into view also the removal of all Judaea and its harsh slavery, and says that they became easy to conquer because of sin: "For all who pursued her," he says, "overtook her between her oppressors." He recalls also the roads, which were like rivers at the time of the feasts, for from every side everyone used to flock to this city; and he laments. For to those in distress even inanimate things seem somehow to undergo a change. He speaks also of their …
Lam 1:1–4 (allusion, high confidence) · Lam 1:3 (quotation, high confidence)
Notes and citation
Summary: Jeremiah wrote the alphabetic Lamentations so that every generation might learn what sin brings; the first poem mourns the desolate city.
- Introduction and comment on Lam 1:1–4; the lemma quoted is Lam 1:3. The comment breaks off in the scan.
Notes on the original text
- Digital text corrected (Latin column debris read as Greek letters): πη Βο Γαι] 018. αυΐάσπι οἱ ἱπιϊηχὶ → ; ἃ ῥγΟρ αῖδπι 50 Ὁ ρ61588 ἰδ} δ 8 {101168 Δι ἈΔΠ} ἀΐθιιν → .
Cite (SBL): Theodoret, Comm. Jer. 201.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
201.5PG 81
ε΄. Ἐγένοντο οἱ θλίδοντες αὐτὴν εἰς κεφαλὴν, καὶ οἱ ἐχθροὶ αὐτῆς εὐθηνοῦσιν" ὅτι Κύριος ἐτααὑτῆς. Τοῦτο καὶ ὁ μαχάριο; αὐτοῖ; προλέγει Μωσῆς " τὸν θεῖον παραδαίΐνουσι νόμον " ε Ὅτι ἔσονται οἱ ἐχῦροί σου ἄνω ᾽5, καὶ δὺ κάτω ""» λέγει "" δὲ καὶ τοῖς θηλάζουσι σὺν τοῖς πρεσθυτέροις τὸν ὄλεθρον" Οὕτω κἀνταῦθα ’ ε Τὰ νήπια αὐτῇ ἐπορεύθησαν "" ἐν αἰχμαλωσίᾳ χὰτὰ πρόσωπον θλίδοντος. » διηγεῖται δὲ ὅπως ἀφῃρέθη τὴν προτέραν εὐπρέπειαν, καὶ ἀπειχάζει τοὺς ἄρχοντας κριοῖ; ἐστερημένοις νομῆς ’ ἐγυμνώθησαν γὰρ τῆς προτέρας ἐτχύος. Εἶτα λέγε: τῆς "" Ἱερουσαλὴμ παλαιᾶς εὐπραξίας καὶ δυσπραξίας μνησθῆναι, καὶ παραθεῖναι ἐχεῖγοις τὰ νῦν ἐπελθόντα κακά καὶ πλεῖον ᾽ ἀνιᾶσθα: διὰ τὸ γενέσθαι τοῖς δυσμενέδιν Συνεχῶς δὲ διδάσκει τῶν συμφορῶν τὴν αἰτίαν, τὴν ὠφέλειαν πραγματευόμενος.,
e΄. Egenonto hoi thlidontes autēn eis kephalēn, kai hoi echthroi autēs euthēnousin" hoti Kyrios etaautēs. Touto kai ho machario? autoi? prolegei Mōsēs " ton theion paradaiïnousi nomon " e Hoti esontai hoi echyroi sou anō ᾽5, kai dy katō ""» legei "" de kai tois thēlazousi syn tois presthyterois ton olethron" Houtō kantautha ’ e Ta nēpia autę̄ eporeuthēsan "" en aichmalōsią chata prosōpon thlidontos. » diēgeitai de hopōs aphę̄rethē tēn proteran euprepeian, kai apeichazei tous archontas krioi? esterēmenois nomēs ’ egymnōthēsan gar tēs proteras etchyos. Eita lege: tēs "" Hierousalēm palaias eupraxias kai dyspraxias mnēsthēnai, kai paratheinai echeigois ta nyn epelthonta kaka kai pleion ᾽ aniastha: dia to genesthai tois dysmenedin Synechōs de didaskei tōn symphorōn tēn aitian, tēn ōpheleian pragmateuomenos.,
5. "Her oppressors became the head, and her enemies prosper; for the Lord humbled her." This the blessed Moses too foretold to them, [should they] transgress the divine law: "Your enemies will be above, and you below." He speaks also of destruction for the sucklings together with the elders … So here too: "Her infants went into captivity before the oppressor." He describes how she was robbed of her former beauty, and he likens the rulers to rams deprived of pasture; for they were stripped of their former strength. Then he says that Jerusalem remembered her ancient prosperity and adversity, and set beside them the evils that had now come upon her, and was grieved the more because she had become [a laughingstock] to her foes. He constantly teaches the cause of the calamities, working for [our] benefit.
Textual problem in this passage: see the notes.
Lam 1:5–7 (quotation, high confidence) · Deut 28:43–44 (allusion, high confidence) · Deut 32:25 (allusion, medium confidence)
Notes and citation
Summary: Jerusalem's enemies rule over her, as Moses foretold for transgression; her children are captive and her rulers powerless.
- Lemmas: Lam 1:5 (1:6–7 paraphrased). Moses: Deut 28:43–44 (paraphrased); the sucklings with the elders: Deut 32:25. Words are lost in the scan where marked … or bracketed.
Notes on the original text
- Digital text corrected (Latin column debris): (αὶ ρου. ν → .
Cite (SBL): Theodoret, Comm. Jer. 201.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
201.8PG 81
η΄. ᾿Ἀμαρτίαν γὰρ, φησὶν, ἡμάρτηκεν " ρουσαωιϊὴμ, διὰ τοῦτο εἰς σάϊζον ἐγένετο. Οὗ δὴ χάριν καὶ οἱ πρότερον αὐτὴν γεραίροντες ἐξύδρισαν εἰς αὐτὴν, τὴν δυσχληρίαν αὐτῆς θεασάμενοι. Εἶτα τῶν παντοδαπῶν ἁμαρτημάτων ἀναμιμνήσκει. σθη ἐσχάτων 35 αὑτῆς, καὶ " πέπτωκε θαυμα Προσήκει γὰρ μὴ τῇ εὐπραξίᾳ θαῤῥεῖν, ἀλλὰ καὶ τὴν μεταθδολὴν προσμένειν, Ἐπειδὴ τοίνυν, ςγσὶν, οὐδεὶς ἀνθρώπων αὐτῇ προσφέρει παραψυχὴν, σὺ Δέσποτα τὴν ἀθλίως κρατοῦσαν 55 θεασάμενος, οἴκτειρον. Θρηνεῖ δὲ διαφερόντως τὸ τῶν ἀδύτων τοῦ ναοῦ κατατολμῆσαι τοὺς δυσμενεῖς, καί τς Χεῖρα αὑτοῦ ἐξεπέτασε θ.1ἰδων,, ἐπὶ πάντα τὰ ἐπιθυμητὰ 5' αὑτῆς " εἶδε γὰρ ἔθγη εἰσελθόντα εἰς τὸ ἁγίασμα αὐτῆς, ἃ ἐνετείλω μὴ εἰσελθεῖν εὶς τὴν ἐκχλησίαγν σου. Εἰς μὲν τὰ ἅγια τῶν ἁγίων μόνῳ τῷ ἀρχιερεῖ εἰσιτητὸν ἦν, καὶ τοῦτο μέντοι ἅπαξ τοῦ ἐνιαυτοῦ “ εἰς δὲ τὰ πρὸ τούτων ἅγι οἱ ἱερεῖς εἰσήεσαν μόνοι " εἰς δὲ τὴν ἐνδοτέραν ἀὐλὴν καὶ οἱ Λευῖται " εἰς δὲ τὴν ἐξωτέραν 3 οἵ τε ἐκ γένους Ἰσραὴλ, καὶ οἱ περιτετμημένοι προσήλυτοι" Ὁ πάντα γὰρ ἀπερίτμητον καὶ εἰς ἐχείνην εἰσελθεζῦ ὁ νόμος ἐκώλυε " διαφερόντως μέντοι Μωαθίτας καὶ γὰρ ὅ", καὶ Μωαθίτης, οὐκ εἰσελεύσεται εἰς ἔκκλησίαν Κυρίου, οὐδὲ εἰς δ᾽ τὸν αἰῶνα. » Τοῦτον 5 ἀνὲ μνησε τὸν νόμον ὁ Θρῆνος" εἶτα διηγεῖται τὰ ἀπὸ τοῦ
ē΄. ᾿Amartian gar, phēsin, hēmartēken " rousaōiïēm, dia touto eis saïzon egeneto. Hou dē charin kai hoi proteron autēn gerairontes exydrisan eis autēn, tēn dyschlērian autēs theasamenoi. Eita tōn pantodapōn hamartēmatōn anamimnēskei. sthē eschatōn 35 hautēs, kai " peptōke thauma Prosēkei gar mē tę̄ eupraxią tharrhein, alla kai tēn metathdolēn prosmenein, Epeidē toinyn, sgsin, oudeis anthrōpōn autę̄ prospherei parapsychēn, sy Despota tēn athliōs kratousan 55 theasamenos, oikteiron. Thrēnei de diapherontōs to tōn adytōn tou naou katatolmēsai tous dysmeneis, kai ts Cheira hautou exepetase th.1idōn,, epi panta ta epithymēta 5' hautēs " eide gar ethgē eiselthonta eis to hagiasma autēs, ha eneteilō mē eiselthein eis tēn ekchlēsiagn sou. Eis men ta hagia tōn hagiōn monǭ tǭ archierei eisitēton ēn, kai touto mentoi hapax tou eniautou “ eis de ta pro toutōn hagi hoi hiereis eisēesan monoi " eis de tēn endoteran aulēn kai hoi Leuitai " eis de tēn exōteran 3 hoi te ek genous Israēl, kai hoi peritetmēmenoi prosēlytoi" Ho panta gar aperitmēton kai eis echeinēn eiselthezy ho nomos ekōlye " diapherontōs mentoi Mōathitas kai gar ho", kai Mōathitēs, ouk eiseleusetai eis ekklēsian Kyriou, oude eis d᾽ ton aiōna. » Touton 5 ane mnēse ton nomon ho Thrēnos" eita diēgeitai ta apo tou
8. "Jerusalem has sinned a sin," he says; "therefore she has become a thing shaken." For this reason even those who once honoured her treated her with outrage when they saw her misfortune. Then he recalls her sins of every kind. "… her last end, and she has fallen wondrously …" For one must not take confidence in prosperity, but also expect a change. Since, then, he says, no human being offers her consolation, do you, O Master, look on her who is wretchedly held captive, and have pity. And he laments especially that the foes dared to enter the inner sanctuary of the temple: "The oppressor stretched out his hand upon all her desirable things; for she saw nations enter her sanctuary, those whom you commanded not to enter into your assembly." Into the Holy of Holies only the high priest could enter, and that only once a year; into the holy place before it the priests alone entered; into the inner court the Levites also; and into the outer court both those of the race of Israel and the circumcised proselytes. For the law forbade anyone uncircumcised to enter even that, and the Moabites especially: "[An Ammonite] and a Moabite shall not enter into the assembly of the Lord, not even forever." This law the Lament has recalled. Then it describes what [followed] from the …
Textual problem in this passage: see the notes.
Lam 1:8–10 (quotation, high confidence) · Deut 23:3 (quotation, high confidence) · Lev 16:2 (allusion, medium confidence) · Heb 9:7 (allusion, low confidence)
Notes and citation
Summary: Jerusalem's sin brought her shame, and the nations, barred by the law even from the temple courts, entered her sanctuary.
- Lemmas: Lam 1:8, part of 1:9, and 1:10. Lines are lost in the scan after "wondrously" and at the end. The law: Deut 23:3; the high priest once a year: Lev 16:2, 34; Heb 9:7.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes (lines of Greek lost); Latin column debris read as Greek letters): δὲ οὐτ 8 νὰοἱ τ ρι]ἄδην οἰ νὶ και 8. ἐγ δἰ 4] Β ἰαϊοποηι., οἱ πιοϊοςίδηι δογυϊυϊδη), οἱ δἱϊ, [Δοἷ 6 ἀἴο (τἰθυϊδητίαπι. ν» [4] Βανοσαὶ οὐδ ἴῃ 65 ἱπ δῆς ἀγίνθη; οἱ ἰυφοεῖ. ΥἱἹάσδηίγ δε πὶ αυλη}εκ. δ. ποιὰ δἱ τὰ δ! 06 χα. ν Θυΐη οἰϊαιῃ 86 δυσδη 5. ἀπὰ οὐ ὴὶ Οὐμ 60 αυΐ δομοχ δυδϑὶΐ 7. ν Τὰ οἱ Πἶὸ : ε Ρασεὶ {τἰοὔνοἀοσεῖ, 4υδὲ 511 «8158 σα δη δία πὶ, ΡΓΟΘΌΓΔἢ 8. ε}-- Ο νι - 13 Β ὅσον. "δ χα θρ. νἰ ἀνὼν δὲ καὶ αὑτάξ. φησιν. ἀπειλεῖ. Β ἐπορεύθη. 5 Β τῆν. "5 Β πλέον. 1. Β Μωῦσῆς. 16 Ε αὐτήν. "" ἀνὰ --- 39 Β ἄνω. ἄνω. ") Β κάτω, κάτω. ͵" λέγ. ὲ ὶ Ἰδὰ → ; οἱ αἵςτὸν. αἴ 6 }}5 Οἰηαὐ ἀδ θ᾽ δ} οϑί, ὅοἱπ͵ θεῖς πὰ μ], οϑῖ → .
Cite (SBL): Theodoret, Comm. Jer. 201.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
201.11PG 81
ια΄, Πᾶς ὁ λαὸς αὐτῆς καταστενάζοντες, ζητοῦνγτες ἄρτον». Ἔδωκαν γὰρ “ τὰ ἐπιθυμήματα αὑτῆς ἐν βρώσει, τοῦ ἐπιστρέψαι ψυχήν. Ἐνταῦθα ἐπιθυμήματα τὰ βρέφη καλεῖ" ἐγεύσαντο γὰρ ἐν τῷ λιμῷ καὶ ἀνθρωπίνων χρεῶν. Αἰτεῖ μέντοι τὴν θείαν φιλανθρωπίαν, "δε Κύριε, καὶ ἐπίδλεψον, ὅτι ἐγενόμην “ὁ ἡτιμωμένη. Εἶτα τοὺ; δι᾽ αὐτὴν "» παριόντας παρακαλεῖ τὴν ἀσύγκριτον αὑτῆς ὀδύνην ἰδεῖν. Π Ταύτην δὲ, φησὶν, ὁ Δεσπότης ἐπήγαγέ μοι φθεγξάμενος ἐν ἐμοί τουτέστι, προσέταξε μόνον, καὶ ἐπηνέχθη μοι τὰ κακά " τὸ δὲ Ἐπεφύλλισέ " μοι. ἯΨΕ "" μοι, ὁ Σύρος ἡρμήνευσε. Διηγεῖται δὲ καὶ τὴν ἐπενεχθεῖσαν αὐτῇ θεήλατον πληγήν.
ia΄, Pas ho laos autēs katastenazontes, zētoungtes arton». Edōkan gar “ ta epithymēmata hautēs en brōsei, tou epistrepsai psychēn. Entautha epithymēmata ta brephē kalei" egeusanto gar en tǭ limǭ kai anthrōpinōn chreōn. Aitei mentoi tēn theian philanthrōpian, "de Kyrie, kai epidlepson, hoti egenomēn “ho hētimōmenē. Eita tou? di᾽ autēn "» pariontas parakalei tēn asynkriton hautēs odynēn idein. P Tautēn de, phēsin, ho Despotēs epēgage moi phthenxamenos en emoi toutesti, prosetaxe monon, kai epēnechthē moi ta kaka " to de Epephyllise " moi. HēPsE "" moi, ho Syros hērmēneuse. Diēgeitai de kai tēn epenechtheisan autę̄ theēlaton plēgēn.
11. "All her people are groaning, seeking bread; they gave her desirable things for food, to bring back the soul." Here he calls the babies "desirable things"; for in the famine they tasted even human flesh. Yet she asks for the divine love for humankind: "[See], O Lord, and look, for I have become dishonoured." Then she calls on those who pass by her to see her incomparable pain. This, she says, the Master brought on me "when he spoke in me": that is, he merely gave the command, and the evils were brought upon me. For "he stripped me like a vine," the Syrian translated "… me." She describes also the blow sent upon her by God.
Lam 1:11–12 (quotation, high confidence)
Notes and citation
Summary: Famine drove the city's people to eat their children; she calls on passers-by to see the pain God brought on her by a word.
- Lemmas: Lam 1:11 (1:12 paraphrased). The Syrian's rendering of ἐπεφύλλισε ("stripped like a vine") is garbled in the scan (ἯΨΕ); Migne's note seems to read ἦψε.
Cite (SBL): Theodoret, Comm. Jer. 201.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-201-11) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
201.13PG 81
ιγ΄. ᾽ξ ὕψους αὑτοῦ ἐξαπέστειιλε πῦρ "" ἐν τοῖς ὀστέοις μου, καὶ " κατήγαγεν αὐτὸ ἐπ᾽ ἐμέ ". Αὐτὸς γὰρ συνεχώρησε τοῖς πολεμίοις, καὶ πολιορχῇσαι, καὶ πορθῆσαι, καὶ ἐμπρῆσαι τὴν πόλιν. ε Διεπέτασε δίκτυον τοῖ; ποσί μου, ἀπέστρεψέ με εἰς τὸ" ὀπίσω - ἔδωκέ με ἠφανισμένην ὅλην τὴν ἡμέραν ὀδυνωμένην.» Δίκτυον καλεῖ τὸ ἄφυκτον τῶν κακῶν" καὶ γὰρ οἱ ἀποδράντες ἑάλωσαν. Δείκνυσι δὲ καὶ τῆς; τιμωρίας τὸ δίκαιον. ιδ, ᾿Εγρηγόρησεν "5 ἐτὶ τὰ ἀσεδήματά μου, ἐν "Ἰ χερσὶν αὑτοῦ συνέπιλεξέ μ8. ᾿Αντὶ τοῦ, Συνεπόδισε, καὶ τοῖς ἐχθροῖς παρέδωκεν. ς Ἐθάρυνε " τὸν ζυγὸν αὐτοῦ ἐπὶ τὸν τράχηλόν μου. » Πικχρῶς γὰρ τοῖς ὠμοτάτοις Βαδυλωνίοις δουλεύειν ἠνάγχατε. «Καὶ ἠσθένησεν ἡ ἰσχύς μου, ὅτι "9 ἔδωκε Κύριος ἐν χερσί Ὀδύρεται δὲ καὶ τῶν ἀριστέων τὸν ὄλεθρον. :΄, ᾿Εξῆρε δὲ πάγτας τοὺς ἰσχυρούς μου" ὁ Κύριος ἐκάλεσεν ἐπ' ἐμὲ καιρὸν τοῦ συντρίψαι τοὺς " ἐκλεκτούς μου. Τὴν συμφορὰν καὶ ὁ Σύρος, καὶ ὁ 'Ἑδραῖος, καιρόν καλεῖ " καὶ ἡμεῖς δὲ πολλάκις εἰώθαμεν τῶν χαιρῶν τὰς δυσκολίας ὀδύρεσθαι. Ληνὸν ἐπάτησε Κύριος παρθένῳ θυγατρὶ δα. (:ς΄.) Ἐπὶ τούτοις ἐγώ κιαίω. Πολλάκις ἡ θεία Γραφὴ τὴν μεγίστην τιμωρίαν ἀπεικάξει ληνῷ, διὰ τὸ πάντας ἐν τοῖς ληνοῖς ἀποθλίδεσθαι τοὺς βότρυας, καὶ μηδεμίαν ὡς τὰ πολλὰ διαφεύγειν ῥᾶγα. « Καὶ 5» οἱ ὀφθαλμοί μου κατήγαγον ὕδωρ, ὅτι ἐμακρύνθη ἀπ' ἐμοῦ ὁ παρακαλῶν με. » Καὶ διδάσκων, τίς οὗτος, ἐπήγαγεν " ε« Ὁ ἐπιστρέφων Ψυχὴν μου. » Διὰ Β γάρ τοι τοῦτο καὶ τὴν παιδείαν ἐπήγαγε, τῇ 55 ψυχῇ τὴν ὠφέλειαν, πραγματευόμενος. Θρηνεῖ δὲ καὶ τῶν υἱῶν τήν ἀπώλειαν, καὶ τὴν τῶν ἐχθρῶν ἐπικράτειαν. Δείκνυσι δὲ αὐτῆς καὶ τὸ σχῆμα τοῦ πένθους. ἰζ, Διεπέτασε Σιὼν τὰς "6 χεῖρας αὑτῆς. Εἰὦθασι γὰρ αἱ πενθοῦσαι, καὶ ἐκτείνειν, καὶ συστέλλεῖν τὰς χεῖρας. Λέγει δὲ αὐτὴν καὶ ἀπαρχμύθητον εἶναι, ἄτε δὴ τοῦ θεοῦ τοῖς ἐχθροῖς ὁρμῆσα: κατ᾽ ναι, ε« Ἐγενήθη γὰρ, φησὶν, Ἱερουσαλὴμ, ὡς 57 ἀποχαθη μένη ἐν μέσῳ αὐτῶν. » ᾿Ακάθαρτος δὲ ἦν κατὰ τὸν νόμον ἡ τοῦ αἴματος τὸν ῥοῦν ὑπομένουσα" ταύτῃ τοίνυν ἀπειχάξει τὴν πόλιν ἀλλοφύλων καὶ Συνεχῶς μέντοι ὁ προφήτης: τῆς Ψήφου τὸ δίκαιον εὐφημεῖ, τὴν ἐντεῦθεν ὠφέλειαν προσφέρων τοῖς ἐντυγχάνουσιν.
ig΄. ᾽x hypsous hautou exapesteiile pyr "" en tois osteois mou, kai " katēgagen auto ep᾽ eme ". Autos gar synechōrēse tois polemiois, kai poliorchę̄sai, kai porthēsai, kai emprēsai tēn polin. e Diepetase diktyon toi? posi mou, apestrepse me eis to" opisō - edōke me ēphanismenēn holēn tēn hēmeran odynōmenēn.» Diktyon kalei to aphykton tōn kakōn" kai gar hoi apodrantes healōsan. Deiknysi de kai tēs? timōrias to dikaion. id, ᾿Egrēgorēsen "5 eti ta asedēmata mou, en "I chersin hautou synepilexe m8. ᾿Anti tou, Synepodise, kai tois echthrois paredōken. s Etharyne " ton zygon autou epi ton trachēlon mou. » Pikchrōs gar tois ōmotatois Badylōniois douleuein ēnanchate. «Kai ēsthenēsen hē ischys mou, hoti "9 edōke Kyrios en chersi Odyretai de kai tōn aristeōn ton olethron. :΄, ᾿Exēre de pagtas tous ischyrous mou" ho Kyrios ekalesen ep' eme kairon tou syntripsai tous " eklektous mou. Tēn symphoran kai ho Syros, kai ho 'Hedraios, kairon kalei " kai hēmeis de pollakis eiōthamen tōn chairōn tas dyskolias odyresthai. Lēnon epatēse Kyrios parthenǭ thygatri da. (:s΄.) Epi toutois egō kiaiō. Pollakis hē theia Graphē tēn megistēn timōrian apeikaxei lēnǭ, dia to pantas en tois lēnois apothlidesthai tous botryas, kai mēdemian hōs ta polla diapheugein rhaga. « Kai 5» hoi ophthalmoi mou katēgagon hydōr, hoti emakrynthē ap' emou ho parakalōn me. » Kai didaskōn, tis houtos, epēgagen " e« Ho epistrephōn Psychēn mou. » Dia B gar toi touto kai tēn paideian epēgage, tę̄ 55 psychę̄ tēn ōpheleian, pragmateuomenos. Thrēnei de kai tōn huiōn tēn apōleian, kai tēn tōn echthrōn epikrateian. Deiknysi de autēs kai to schēma tou penthous. iz, Diepetase Siōn tas "6 cheiras hautēs. Eiōthasi gar hai penthousai, kai ekteinein, kai systellein tas cheiras. Legei de autēn kai aparchmythēton einai, ate dē tou theou tois echthrois hormēsa: kat᾽ nai, e« Egenēthē gar, phēsin, Hierousalēm, hōs 57 apochathē menē en mesǭ autōn. » ᾿Akathartos de ēn kata ton nomon hē tou aimatos ton rhoun hypomenousa" tautę̄ toinyn apeichaxei tēn polin allophylōn kai Synechōs mentoi ho prophētēs: tēs Psēphou to dikaion euphēmei, tēn enteuthen ōpheleian prospherōn tois entynchanousin.
13. "From his height he sent fire into my bones, and brought it down upon me." For he permitted the enemies to besiege, sack and burn the city. "He spread a net for my feet, he turned me back; he made me desolate, in pain all the day." He calls the inescapability of the evils a net; for even those who ran away were caught. And he shows the justice of the punishment: 14. "He kept watch over my impieties; in his hands he entwined me," that is, he fettered me and handed me over to the enemies. "He made his yoke heavy upon my neck": for she was forced to serve the most savage Babylonians bitterly. "And my strength failed, for the Lord gave [me] into the hands …" She bewails also the destruction of her best men: 15. "The Lord has taken away all my strong men; he called a time against me to crush my chosen ones." Both the Syrian and the Hebrew call the calamity a "time"; and we too often lament the hardships of the times. "The Lord trod a winepress for the virgin daughter of Judah. 16. For these things I weep." The divine Scripture often likens the greatest punishment to a winepress, because in winepresses all the clusters are pressed out and, as a rule, not a single grape escapes. "And my eyes poured down water, for the one who comforts me has gone far from me." And teaching who this is, he added: "he who restores my soul." For this is indeed why he brought the discipline, working for the benefit of the soul. She laments also the loss of her sons and the dominance of the enemies. And he shows also her posture of mourning: 17. "Zion spread out her hands." For mourning women are accustomed both to stretch out and to draw in their hands. He says also that she is without consolation, since God had stirred up the enemies against her … "For Jerusalem has become," he says, "like a menstruous woman among them." By the law, a woman who suffered a flow of blood was unclean; to her, then, he likens the city … of the foreigners and … Constantly, however, the prophet praises the justice of the verdict, offering to the readers the benefit that comes from it.
Textual problem in this passage: see the notes.
Lam 1:13–17 (quotation, high confidence) · Lev 15:19 (allusion, medium confidence)
Notes and citation
Summary: God's fire, net and yoke fell on Jerusalem; the winepress pictures total punishment, and the city mourns with no comforter.
- Lemmas: Lam 1:13–17. The end of 1:14 is lost in the scan; lines are lost also near the end (marked …). "The Syrian" and "the Hebrew" are readings of other versions known to Theodoret. The menstruous woman: Lev 15:19.
Notes on the original text
- Digital text corrected (Migne's footnotes): ὅο χρ, Β πράττουσαν. δ᾽ Β ἐπιθυμήματα, χὰ τας. ἰδοιϊο. 26. Β τούτων, οἱ ἀρίῃάα τῶν νόμων. 589 φησίν 55 εἰς. Β ρήϑιη. ὡς. Β ἔθλιψε. Μοπιΐί. ἴῃ Πδχαμρ!. δὰ. 1. παροὶ ἦψε {ει σὶ!. 5 "ἐπ᾿ ἐμέ. ὑπ᾿ δὰ ἴχχ. ΗΥδακο ὐν τον Ἵ.Β τούτῳ, 85 Β ἔξω. 35 γάρ. Β τη. άρ. )65. ἰπ Β. 535 Β ἐγενήθην, [εκ α]ς. Παροῖ, υἱπάφηνϊανϊ! δ. κι ἦψε, "8 καὶ --- ἐμέ. ὁ Β τὰ, λιχία τος. 1εο΄. 534 Ἐγρ. ἣν δι ἀνέδησαν ἐπὶ τὸν τράχηλον μου, ἰυχία [16 Γ. "1 ἐν --- με. ες. ἰδοιῖο ἐν χερσί μου συνεπλάχησαν. ἡδὺ → .
Cite (SBL): Theodoret, Comm. Jer. 201.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
201.18PG 81
ιη΄, Δίκαιός ἔστι Κύριος, ὅτι τὸ στόμα αὑτοῦ παρεπίκραγα. Τοὺς γὰρ ὑπ' αὐτοῦ πεθέντας παρἐδην νόμους. Θρηνήσας δὲ τῶν παρθένων καὶ τῶν λὴς δ. ἢ τῶν εἰδώλων δουλεία, Ἐραστὰς γὰρ ἐκεῖνα “0 καλεῖ, Ἱκετεύει δὲ τὸν λῦσαι δυνάμενον τὴν τῶν κακῶν ἀωρίαν, οἰκτεῖραι αὐτὴν ὁμολογοῦσαν τὴν χραγα δι.» ᾿Ανιᾷ δὲ αὐτὴ ιδιαφερόντως τὸ τοὺς ἐχθροὺς ἐπιτωθάζειν " καὶ τοῦτο δὲ, φησὶ, σοῦ νεύσαντος γέἴονεν. « Ἐπήγαγες γὰρ ἡμέραν, καὶ ἐκάλεσας καιρὸν, καὶ ἐγένοντό 55 μοι 43 οἴμοι, οἴμοι δ...» Αἰτεῖ Ὁ δὲ κἀκείνους ταῖς αὑταῖς περιπεσεῖν συμφοραΐς.
iē΄, Dikaios esti Kyrios, hoti to stoma hautou parepikraga. Tous gar hyp' autou pethentas paredēn nomous. Thrēnēsas de tōn parthenōn kai tōn lēs d. ē tōn eidōlōn douleia, Erastas gar ekeina “0 kalei, Hiketeuei de ton lysai dynamenon tēn tōn kakōn aōrian, oikteirai autēn homologousan tēn chraga di.» ᾿Anią de autē idiapherontōs to tous echthrous epitōthazein " kai touto de, phēsi, sou neusantos geionen. « Epēgages gar hēmeran, kai ekalesas kairon, kai egenonto 55 moi 43 oimoi, oimoi d...» Aitei Ho de kakeinous tais hautais peripesein symphoraïs.
18. "The Lord is righteous, for I provoked his mouth." For I transgressed the laws he laid down. Having lamented the virgins and the [young men] … the slavery of the idols; for he calls those "lovers." She entreats him who is able to end the untimely evils to pity her as she confesses her … She is grieved especially that the enemies mock her; and this too, she says, happened at your nod: "For you brought a day, and called a time, and they became … to me; alas, alas …" She asks that they too may fall into the same calamities.
Textual problem in this passage: see the notes.
Lam 1:18–21 (quotation, high confidence)
Notes and citation
Summary: Jerusalem confesses that God is just, her "lovers" (the idols) have failed her, and she asks that her mockers suffer the same.
- Lemmas: Lam 1:18 and 1:21 (1:19–20 paraphrased). Lines are lost in the scan where marked …; the lemma of 1:21 is garbled (Migne's note gives the reading "they became like me").
Cite (SBL): Theodoret, Comm. Jer. 201.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
201.22PG 81
κβ', Εἰσέλθοι γὰρ, φησὶ, πᾶσα ἡ κακία αὐτῶν κατὰ πρόσωπόν σου. Ὡς ἐθεάσω, φησὶ “5, τὴν ἐμὴν παρανομίαν, βλέπε καὶ τὴν ἐχείνων ἀσέβειαν. « Καὶ ἐπιφύλλισον "8 αὐτοὺς, ὃν τρόπον ἐπεφύλλισας 57 ἐμὲ μον ἐδύνας, ἃς 89 οὐ μὴ δύνωμαι 5! ὑποστῆναι. » περὶ πάντων τῶν ἁμαρτιῶν μου " ὅτι πολλοὶ οἱ στεναγμοί μου, καὶ ἡ καρδία μου λυπεῖται. ν» Καὶ ὃγ- « Θλῖψον αὐτοὺς, ὡς ἔθλιψας ἐμέ.» Ὁ μὲν οὖν πρῶτος Θρῆνος τοῦτο ἔχει τὸ τέλος.
kb', Eiselthoi gar, phēsi, pasa hē kakia autōn kata prosōpon sou. Hōs etheasō, phēsi “5, tēn emēn paranomian, blepe kai tēn echeinōn asebeian. « Kai epiphyllison "8 autous, hon tropon epephyllisas 57 eme mon edynas, has 89 ou mē dynōmai 5! hypostēnai. » peri pantōn tōn hamartiōn mou " hoti polloi hoi stenagmoi mou, kai hē kardia mou lypeitai. n» Kai hog- « Thlipson autous, hōs ethlipsas eme.» Ho men oun prōtos Thrēnos touto echei to telos.
22. "Let all their wickedness come before your face," she says. As you beheld my lawlessness, she says, look also on their impiety. "And glean them, as you have gleaned me … pains, which I cannot endure," for all my sins; "for many are my groans, and my heart is grieved." And … "Afflict them as you afflicted me." This, then, is the end of the first Lamentation.
Lam 1:22 (quotation, high confidence)
Notes and citation
Summary: The first Lamentation ends with a plea that God judge Jerusalem's enemies as he judged her.
- Lemma: Lam 1:22, damaged in the scan (part of 1:14, "which I cannot endure," seems to have entered it); the closing words "afflict them" are paraphrase.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's footnotes; Latin column debris inside a word): ἃ Ἰυγα8, 4108 απ}. γαρζατ, 8. τὲ πὸ δοίη αυ! θη ἀπὰς αἱ ΡΙαγί γι πὴ [ὰδέν ς αυὶ οἷς, ἴμἰγὲ5, ἴῃ Β.ι δὲ καί, [)65. ἴῃ Β. 6, ι,, θα ὡς -- αὖτ. Βοο, Β ἀνόνητος. 59 ἐκείνους, 5: ἐγένοντο οἵ οἱ οἵμμοι. εἶ “ὁ φῃσί, Β ργάιη. γάρ. παᾶρξεπ, [ἃ Α΄. οἱ Οοιηρί. [χα Ηρ, : ". 1. Ἰροιῖο εοά. αι. ἐγένοντο ὅμοιοι ἐμοὶ, 418πὶ οἔἰὰ πὶ 83 τούς, “ τῇ, ἢος. ἴῃ Β. δ τάς. δυ8. ἴπ μου κατήγαγεν. 4 μοι. 65. ἴῃ Β. δ᾽ οἵμ. 65. }ν. 1. ἴῃ Β. Α → ; - Εἰ ιος ῖ. ᾿ ταπὶ ἐπ αἷς ἱγ δι 3 ἘΠ᾿ νης οἰδγαπὶ δὶ, ἀἰ νί πη} δἰ ]- ΥΕΒ5. ὅ. Ουηίτγοσι ἐπ γα [πγοτὶς διιὶ οἰπη6 σον πα ἰη]νἱοἱ β 1 Εἰ → .
Cite (SBL): Theodoret, Comm. Jer. 201.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/201-22
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-201-22) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.