Commentary on Jeremiah (with Baruch and Lamentations) 12.1–15.15
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 12
12.1PG 81
᾿Αλλὰ πάλιν ὁ προφήτης, θεώμενος τῶν πονηρίᾳ ευζώντων τὴν εὐπραξίαν, τούτου τὴν αἰτίαν διδαχθῇα'. Δίκαιος εἶ, Κύριε, ὅτι ἁπο.ιϊογήσομαι πρὸς σέ" πλὴν κρίματα λαλήσω πρὸς σέ. Οἶδα, φησὶν, ἀκριδῶς τῆς σῆς ψήφου τὸ δίκαιον" οὐκ ἄτοπον δὲ οὐδὲ ἐγὼ προσφέρειν ἡγοῦμαί σοι πεῦσιν. ε Τί ὅτι ὁδὸς ἀσεδῶν εὐοδοῦται, εὐθήνησαν " πάντες οἱ ἐτεκγοποίησαν 5, καὶ ἐποίησαν καρπόν. Διὰ τούτων εὐπραξίαν "' ἐδήλωσε" τὴν δὲ ἄθεον γνώμην διὰ τῶν ἐπαγομένων ἐδήλωσε σημαίνων" ε« Ἐγγὺς εἶ σὺ τοῦ στόματος αὐτῶν 3", καὶ πόῤῥω ἀπὸ τῶν νεφρῶν αὐτῶν. » Ἐν μόνοις, φησὶ, τοῖς λόγοις προσηγορίαν προσφέρουσι τὴν σήν" ἐκ γὰρ τῶν λογισμῶν «τὴν σὴν ἐξέδαλον μνήμην. :
᾿Alla palin ho prophētēs, theōmenos tōn ponērią euzōntōn tēn eupraxian, toutou tēn aitian didachthę̄a'. Dikaios ei, Kyrie, hoti hapo.iïogēsomai pros se" plēn krimata lalēsō pros se. Oida, phēsin, akridōs tēs sēs psēphou to dikaion" ouk atopon de oude egō prospherein hēgoumai soi peusin. e Ti hoti hodos asedōn euodoutai, euthēnēsan " pantes hoi etekgopoiēsan 5, kai epoiēsan karpon. Dia toutōn eupraxian "' edēlōse" tēn de atheon gnōmēn dia tōn epagomenōn edēlōse sēmainōn" e« Engys ei sy tou stomatos autōn 3", kai porrhō apo tōn nephrōn autōn. » En monois, phēsi, tois logois prosēgorian prospherousi tēn sēn" ek gar tōn logismōn «tēn sēn exedalon mnēmēn. :
But again the prophet, seeing the prosperity of those who live in wickedness, asks to be taught its cause: 1. "You are righteous, Lord, so that I will make my defense before you; yet I will speak of judgments to you." I know precisely, he says, the justice of your verdict; but I do not think it out of place for me too to put a question to you: "Why does the way of the ungodly prosper? All … are flourishing; they have had children and borne fruit." By these words he has indicated their prosperity; and he indicated their godless mind by what follows: "You are near to their mouth, and far from their kidneys." Only in words, he says, do they speak your name; from their thoughts they have cast out the remembrance of you.
Textual problem in this passage: see the notes.
Jer 12:1 (quotation, high confidence) · Jer 12:2 (quotation, high confidence)
Notes and citation
Summary: Jeremiah, granting God's justice, asks why the ungodly prosper, though God is on their lips but far from their hearts.
- Words of the lemma of 12:1 are lost in the scan ("who deal faithlessly"), marked "…". 12:2 is quoted in part.
Cite (SBL): Theodoret, Comm. Jer. 12.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-1
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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.
12.3PG 81
γ΄. Καὶ σὺ, Κύριε, γιγνώσκεις με, εἶδές με", ὃδοχίμασας δ τὴν καρδίαν μου. Οὐ γὰρ μόνον τὰ φαινόμενα οἷδας, ἀλλὰ καὶ τοὺς λανθάνοντάς μου λογισμούς. ε« ΓΛθροισον ᾽' αὐτοὺς ὡς πρόδατα εἰς σφαγὴν, καὶ ἄγνισον αὐτοὺς εἰς ἡμέραν σφαγῆς αὐτῶν. » Τὸ ἄγνισον, ἀντὶ τοῦ ἀφόρισον λέγει. ᾿Ἀφορίζει γὰρ ἑαυτὸν "7 ὁ ἀγνίσασθαι βουλόμενος " διὸ καὶ ὁ Σύρος εὐτρέπισον ἀντὶ τοῦ ἄγνισον τέδ, Ἕως πότε πεγθήσει ἡ γῆ, καὶ ὁ χόρτος πᾶς τοῦ ἀγροῦ ξηρωγθήσεται ἀπὸ κακίας τῶν κατοἰκούγτων τὴν γῆν δ; ἠφανίσθησαν κτήνη καὶ ἢ πετειγὰ, ὅτε εἶπον, οὖκ ὄψεται ὁ Θεὸς δ ὁδοὺς ἡμῶν“, Τῆς τούτων ἕνεκα παρανομίας ἔρημος ἡ Υῇ μεμένηχε, Κύριε """ ὑπολαμδάνουσι γὰρ μὴ ἐφορᾷν σε, μηδὲ βλέπειν τὰ ὑπ᾽ αὐτῶν τολεἷς …
g΄. Kai sy, Kyrie, gignōskeis me, eides me", hodochimasas d tēn kardian mou. Ou gar monon ta phainomena hoidas, alla kai tous lanthanontas mou logismous. e« GLthroison ᾽' autous hōs prodata eis sphagēn, kai agnison autous eis hēmeran sphagēs autōn. » To agnison, anti tou aphorison legei. ᾿Aphorizei gar heauton "7 ho agnisasthai boulomenos " dio kai ho Syros eutrepison anti tou agnison ted, Heōs pote pegthēsei hē gē, kai ho chortos pas tou agrou xērōgthēsetai apo kakias tōn katoikougtōn tēn gēn d? ēphanisthēsan ktēnē kai ē peteiga, hote eipon, ouk opsetai ho Theos d hodous hēmōn“, Tēs toutōn heneka paranomias erēmos hē Yę̄ memenēche, Kyrie """ hypolamdanousi gar mē ephorąn se, mēde blepein ta hyp᾽ autōn toleis …
3. "And you, Lord, know me; you have seen me, and tested my heart." For you know not only what appears but also my hidden thoughts. "Gather them like sheep for slaughter, and purify them for the day of their slaughter." He says "purify" for "set apart"; for one who wishes to purify himself sets himself apart; and for this reason the Syrian put "make ready" instead of "purify." 4. "How long will the land mourn, and all the grass of the field be dried up because of the wickedness of those who dwell in the land? Cattle and birds have perished, because they said: God will not see our ways." Because of their lawlessness the land has remained desolate, Lord; for they suppose that you do not oversee or see what they dare …
Jer 12:3 (quotation, high confidence) · Jer 12:4 (quotation, high confidence)
Notes and citation
Summary: The prophet appeals to God, who knows his heart, to set the wicked apart for judgment, since the land is withering under those who think God does not see.
- "The Syrian" is the Syriac version. The section breaks off in the scan; debris of Migne's Latin column at the end has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column)): οἰδι ἢ ἴον, οἱ (6 αἷΐ, ν οἱ γ}} μι! αρτὶ πὶ δἰ παῖ] οβ΄, ἐσ ἀδοθηι {τἰθι}) 05 [απὶ 1 οαριὶν Διο πὶ εἰ, → ….
Cite (SBL): Theodoret, Comm. Jer. 12.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-3
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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.
12.5PG 81
ε΄. Σοῦ" οἱ πόδες τρέχουσιγν εἰς κακίαν ",, καὶ ἐχλύσουσί" σε. Πῶς παρασκευάσῃ ἐφ᾽ ἴπποις, καὶ" ἐν γῇ δἰρήγης σὺ "" πέποιθας; Τοῦτο ὁ Σύρος οὕτως ἡρμήνευσε" «ε« Μετὰ πεζῶν τρέχουσα ἡττήθης,» καὶ πῶς ἀντιστῆναι " ἱππεῦσι δυνήσῃ; ὃ δὲ λέγει, τοιοῦτόν ἐστιν" Οἱ γειτονεύοντες πολέμιοι, Μωαδῖται, καὶ ᾿Αμμανῖται, καὶ Ἰδουμαῖοι, καὶ ἀλπολεμοῦσα ἐκείνοις. Πῶς τοίνυν δυνήσῃ, φησὶν, ἀν- Κατὰ δὲ τὴν Ἑλληνικὴν ἑρμηνείαν "5 οὕτω νοητέον, Ὅτι ὁ διὰ τὴν πονηρίαν σου δρόμος ἐξέλυσέ σε, καὶ τῆς ἰσχύος ἐγύμνωσε " ῥώμης δὲ καὶ ἰσχύος ἐστερημένη, πῶς δυνήσῃ ἀντιστῆναι, καὶ παρα- ᾿Αμφότερα δὲ τέθεικα τὰ νοήματα, τοῖς ἐντευξομένοις προτιθεὶς τὴν ἐπὶ τοῦ κρείττονος αἵρεσιν. Πῶς ποιήσεις ἐν φρυάγματι τοῦ Ἰορδάνου; Ὁ Σύρος οὕτως εἶπε᾽ ε« Πῶς περάσεις τὸν Ἰορδάνην πλημμυστρατιᾶς "' τῶν πολεμίων τὸ πλῆθος ἐκάλεσεν " ἀνἐμνησε δὲ αὐτοὺς καὶ τῶν ἐπὶ Ἰησοῦ τοῦ Νανή “ ὅτι Ἡνίκα σου ἐπεμελούμην, τὸν ποταμὸν ἐκεῖνον πλη μ-
e΄. Sou" hoi podes trechousign eis kakian ",, kai echlysousi" se. Pōs paraskeuasę̄ eph᾽ ippois, kai" en gę̄ dirēgēs sy "" pepoithas? Touto ho Syros houtōs hērmēneuse" «e« Meta pezōn trechousa hēttēthēs,» kai pōs antistēnai " hippeusi dynēsę̄? ho de legei, toiouton estin" Hoi geitoneuontes polemioi, Mōaditai, kai ᾿Ammanitai, kai Idoumaioi, kai alpolemousa ekeinois. Pōs toinyn dynēsę̄, phēsin, an- Kata de tēn Hellēnikēn hermēneian "5 houtō noēteon, Hoti ho dia tēn ponērian sou dromos exelyse se, kai tēs ischyos egymnōse " rhōmēs de kai ischyos esterēmenē, pōs dynēsę̄ antistēnai, kai para- ᾿Amphotera de tetheika ta noēmata, tois enteuxomenois protitheis tēn epi tou kreittonos hairesin. Pōs poiēseis en phryagmati tou Iordanou? Ho Syros houtōs eipe᾽ e« Pōs peraseis ton Iordanēn plēmmystratias "' tōn polemiōn to plēthos ekalesen " anemnēse de autous kai tōn epi Iēsou tou Nanē “ hoti Hēnika sou epemeloumēn, ton potamon ekeinon plē m-
5. "Your feet run to wickedness, and they will exhaust you. How will you prepare yourself on horses? And in a land of peace you have trusted?" The Syrian translated this as: "Running with footmen you were defeated; and how will you be able to stand against horsemen?" What he means is this: the neighboring enemies, Moabites, Ammonites, Idumeans and … fighting against them. How then, he says, will you be able to … According to the Greek version it is to be understood thus: that your running after wickedness has exhausted you and stripped you of strength; and deprived of might and strength, how will you be able to resist and … I have set down both meanings, leaving readers the choice of the better. "How will you fare in the roaring of the Jordan?" The Syrian said: "How will you cross the Jordan in flood?" … he called the multitude of the enemy army; and he reminded them of what happened under Joshua son of Nun: that when I was caring for you, that river in flood …
Textual problem in this passage: see the notes.
Jer 12:5 (quotation, high confidence) · Josh 3:15 (allusion, medium confidence)
Notes and citation
Summary: If Judah could not withstand its petty neighbors, how will it face the Babylonian cavalry or the flood of their army, now that God no longer parts the Jordan for it?
- Theodoret gives two readings: that of the Syriac version and that of the Greek (Septuagint), and leaves the choice to the reader. Several lines are lost in the scan (the Philistines; "you were worsted"; "resist the Babylonians"; "array yourself"; "by the flood"), marked "…". The crossing of the Jordan: Josh 3:15–17.
Cite (SBL): Theodoret, Comm. Jer. 12.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-5
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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.
12.6PG 81
ς΄. Ὅτι καὶ οἷἶχος " τοῦ πατρός σου, καὶ οὗτοι ἠθέτησάν σε, καὶ αὐτοὶ ἐδόησαν ἐκ τῶν ὁπίσω σου " καὶ δ' οὗτοι 3 αὐτοὶ συγήχθησαν ἐπὶ σοί 55. Πολλοὶ γὰρ, ὡς εἰκὸς, καὶ ἐκ τῶν δέκα, φυλῶν, τῶν ἤδη γεγενημένων αἰχμαλώτων, συνεστρα… τὸ πρὸς σὲ καλά.» Ἑοιοῦτος ἣν ὁ Ῥαψάχης, τῇ Ἑδραίων κεχρημένος φωνῇ, καὶ κατὰ τοῦ Θεοῦ βλασφημῶν " ταῦτα μεταξὺ εἰρηκὼς ὁ προφήτης, τὴν περὶ τοῦ Δεσπότου προφητείαν ἀναλαμδάνει͵,. καὶ τὴν Ἴουδαίων πανωλεθρίαν προαγορεύει, καί φησιν ἐκ προσ-
s΄. Hoti kai hoiichos " tou patros sou, kai houtoi ēthetēsan se, kai autoi edoēsan ek tōn hopisō sou " kai d' houtoi 3 autoi sygēchthēsan epi soi 55. Polloi gar, hōs eikos, kai ek tōn deka, phylōn, tōn ēdē gegenēmenōn aichmalōtōn, synestra… to pros se kala.» Heoioutos hēn ho Rhapsachēs, tę̄ Hedraiōn kechrēmenos phōnę̄, kai kata tou Theou blasphēmōn " tauta metaxy eirēkōs ho prophētēs, tēn peri tou Despotou prophēteian analamdanei͵,. kai tēn Ioudaiōn panōlethrian proagoreuei, kai phēsin ek pros-
6. "For even the house of your father, even these have dealt faithlessly with you, and they have cried out behind you; and they themselves have gathered against you." For many, it seems, even of the ten tribes, who had already been taken captive, joined … "… fair words to you." Such was Rabshakeh, who used the Hebrew language and blasphemed against God. Having said this in between, the prophet takes up again the prophecy about the Master and foretells the utter destruction of the Jews, and says in the person of God:
Textual problem in this passage: see the notes.
Jer 12:6 (quotation, high confidence) · 2 Kgs 18:28 (allusion, medium confidence)
Notes and citation
Summary: Even Jeremiah's kin have turned against him, speaking fair words while plotting, like Rabshakeh speaking Hebrew to blaspheme God.
- Words are lost in the scan after "joined" and in the lemma ("do not trust them, though they speak"); marked "…". Rabshakeh: 2 Kgs 18:26–35. Theodoret's reading of what follows as a prophecy of the Jews' destruction is translated as written.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); words of the text lost): ἀδ θεὶ : ἱπ οἱ γό → … .
Cite (SBL): Theodoret, Comm. Jer. 12.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-12-6) · 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.
12.7PG 81
ζ', ᾿Εγκαταλέλοιπα τὸν οἶχοόν μου" ἀφῆκα τὴν φκιληρογομίαν μου " ἔδωκα τὴν ἡγαπημένην ψυχὴν μου εὶς χεῖρας ἐχθρῶν αὐτῆς. Τὴν οἰκείαν δεέκχνυ σιν ἀγαθότητα, καὶ τὴν ἐκείνων βδελυρίαν ἐλέγχων 5 διδάσκει " αὐτὸς μὲν γὰρ ἀγαπητιχοῖς κέχρηται ῥήμασι, καὶ ψυχὴν αὑτοῦ ἡγαπημένην τὴν πολεμίαν καλεῖ " ἐκείνη δὲ νὰ δυσμενῶν καὶ ἐπιδούλων ἐργάζεται " τοῦτο γὰρ δηλοῖ τὰ ἑξῆς. ᾿Εγέγετο ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐγ δρυμῷ. ᾿Αντὶ γὰρ. νύμφης θηρίον ἐγένετο, καὶ τὸν νυμφίον κατέφαγεν δ΄. « Ἔδωκεν ἐπ᾽ ἐμὲ τὴν φωνὴν αὑτῆς. » Τὴν τῆς προφητείας ἀλήθειαν διδάσκει τὰ Ἑὐαγγέλια" μανθάνομεν γὰρ ἐκεῖθεν ὡς ἐδόων, « Αἷρε» αἶρε δ΄, σταύρωσον αὐτόν. »---ἰ Διὰ τοῦτο ἐμίσησα αὑτήν. ν» Τῆς τιμωρίας τὸ δίκαιον ἔδειξε.
z', ᾿Enkataleloipa ton oichoon mou" aphēka tēn phkilērogomian mou " edōka tēn hēgapēmenēn psychēn mou eis cheiras echthrōn autēs. Tēn oikeian deekchny sin agathotēta, kai tēn ekeinōn bdelyrian elenchōn 5 didaskei " autos men gar agapētichois kechrētai rhēmasi, kai psychēn hautou hēgapēmenēn tēn polemian kalei " ekeinē de na dysmenōn kai epidoulōn ergazetai " touto gar dēloi ta hexēs. ᾿Egegeto hē klēronomia mou emoi hōs leōn eg drymǭ. ᾿Anti gar. nymphēs thērion egeneto, kai ton nymphion katephagen d΄. « Edōken ep᾽ eme tēn phōnēn hautēs. » Tēn tēs prophēteias alētheian didaskei ta Heuangelia" manthanomen gar ekeithen hōs edoōn, « Haire» aire d΄, staurōson auton. »---i Dia touto emisēsa hautēn. n» Tēs timōrias to dikaion edeixe.
7. "I have forsaken my house, I have left my inheritance; I have given my beloved soul into the hands of her enemies." He shows his own goodness and, by convicting them, teaches their abominableness. For he uses loving words and calls the hostile one his beloved soul; but she does the deeds of enemies and plotters. This is shown by what follows: 8. "My inheritance has become to me like a lion in a forest." For instead of a bride she became a beast, and devoured the bridegroom. "She has uttered her voice against me." The Gospels teach the truth of the prophecy; for we learn from them that they cried: "Away with him, away with him, crucify him." "Therefore I have hated her." He has shown the justice of the punishment.
Jer 12:7 (quotation, high confidence) · Jer 12:8 (quotation, high confidence) · John 19:15 (quotation, high confidence)
Notes and citation
Summary: God abandons his beloved inheritance, which turned on him like a lion; Theodoret sees this fulfilled when the crowd cried "Crucify him."
- Theodoret reads 12:7–8 as a prophecy of the crucifixion (John 19:15); translated as written. Debris of Migne's Latin column and a marginal reference have been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column) inside the lemma; marginal reference and Latin debris): γειβ. 8. Βαεία 68 "ανοάϊίας πιθα νει φιαοδὶ 60 Ὦ η᾽͵ → ; ἃ ογπείἶρβα οὐμη ᾿ς. » --τ ε γορίδγοδ σάϊ 6ἈΠ). ν → ; “υδίδιη 6858 → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 12.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-12-7) · 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.
12.9PG 81
θ΄. Μὴ σπήλαιον "6 ὑαίνης ἡ κληρογομία μου ἐμοὶ; ἢ" σπήλαιον κύχιλῳ αὐτῆς; Ἔν τοῖς ἔμπροσθεν ἑρμηνευομένοις “5, σπήλαιον λῃστῶν τὸν ναῦν προσηγόρευσε διὰ τὴν τῶν λειτουργούντων παρανομίαν ἐνταῦθα δὲ σπήλαιον ὑαίνης, οὗ μόνον τὴν πόλιν καλεῖ, ἀλλὰ καὶ τὰ ταύτης κύκλῳ, τουτέστι Ἰουδαίαν " καὶ πάλιν τῆς εἰς αὐτὸν γεγενημένης παρανομίας κατηγορεῖ. Ἐμοὶ γὰρ, φησὶ, ἐγένετο σπήλαιον ὑαίνης. Εἶτα τὸν ἔσχατον αὑτῆς ὄλεθρον προϑεσπίζει. ε« Βαδίσατε “', συναγάγετε ἐπ᾽ αὐτὴν “΄'. πάντα τὰ θηρία τοῦ ἀγροῦ, καὶ ἐλθέτωσαν “' φαγεῖν αὐτὴν. » Τῆς γὰρ οἰκουμένης Ρωμαῖοι τὸ κράτος δεξάμενοι, καὶ τὴν στρατιὰν ἐκ διαφόρων συναγαγόντες ἐθνῶν, τοὺς μὲν κατέσφαξαν, τοὺς δὲ δορυαλώτους ἀπήγαγον. Αἰτίους δὲ τῆς ἀσεδείας τοὺς τοῦ νόμου διδασκάλους γεγενῆσθαί φησιν " ἐπάγει.
th΄. Mē spēlaion "6 hyainēs hē klērogomia mou emoi? ē" spēlaion kychilǭ autēs? En tois emprosthen hermēneuomenois “5, spēlaion lę̄stōn ton naun prosēgoreuse dia tēn tōn leitourgountōn paranomian entautha de spēlaion hyainēs, hou monon tēn polin kalei, alla kai ta tautēs kyklǭ, toutesti Ioudaian " kai palin tēs eis auton gegenēmenēs paranomias katēgorei. Emoi gar, phēsi, egeneto spēlaion hyainēs. Eita ton eschaton hautēs olethron proϑespizei. e« Badisate “', synagagete ep᾽ autēn “΄'. panta ta thēria tou agrou, kai elthetōsan “' phagein autēn. » Tēs gar oikoumenēs Rōmaioi to kratos dexamenoi, kai tēn stratian ek diaphorōn synagagontes ethnōn, tous men katesphaxan, tous de doryalōtous apēgagon. Aitious de tēs asedeias tous tou nomou didaskalous gegenēsthai phēsin " epagei.
9. "Is my inheritance to me a hyena's cave, or a cave around it?" In what was interpreted earlier he called the temple a cave of robbers, because of the lawlessness of those who ministered in it; here he calls a hyena's cave not only the city but also what lies around it, that is, Judea; and again he accuses the lawlessness committed against himself. For to me, he says, it has become a hyena's cave. Then he foretells her final destruction: "Go, gather against her all the beasts of the field, and let them come to devour her." For the Romans, who had received the dominion of the world and gathered their army from various nations, slaughtered some and led others away as captives. He says that the teachers of the law were the cause of the impiety; he adds:
Jer 12:9 (quotation, high confidence) · Jer 7:11 (allusion, high confidence)
Notes and citation
Summary: God's inheritance has become a hyena's den; the beasts gathered to devour it are the Roman armies drawn from many nations.
- "A cave of robbers": 7:11. Theodoret applies 12:9 to the Roman destruction of Judea (AD 70); translated as written. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); marginal reference and Latin debris inside the lemma; word split by OCR debris (Migne's Latin column); word split by a stray letter): εκβ. 9. Νόηπο δρείιπεα μ πῶ ἐδ πὶ ἤφτε → ; παρα- [ἰαϊγοημπ), οἷ» ΘΟΥΌ ἢ) αιΐ 5δου σα ῦδηϊ ἰπἰ χυ ἴδηι : νομίαν → παρανομίαν; εἰγουπῃ δὐαοοηί, ᾿ς οϑι διιάεαπι, ἀρρο αἱ ἐ Βρετὴν → ; [Ιυποᾶιη Ἰιγῶπθ. » → ; 4.77 ἴῃ 86. → ; ἢΠ|Πι|8 Ἰπιογίζα : « 116, οἱ → ; δλιπ. » δεξάμενοι → δεξάμενοι; δορυ- Β αλώτους → δορυαλώτους; ἀυείοιε5. δἰΐ → ; ομΐμ : τάρ" → .
Cite (SBL): Theodoret, Comm. Jer. 12.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-9
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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.
12.10PG 81
τ΄. τα΄. Ποιμένες ποιλ.1οἱ διέφθειραν τὸν ἀμπὲλῶνά μου" ἐμόλυναν τὴν μερίδα μου - ἔδωχαγ τὴν μερίδα τὴν ἐπιθυμητήν μου εἷς ἔρημον ἄδατον. ᾿Ἐγεγήθη εἰς ἀξ»αγισμὸν ἀπωλείας "5. Οἱ γὰρ ᾿Αρχιερεῖς, καὶ οἱ Γραμματεῖς, καὶ οἱ Φαρισαῖοι, τὸν εἰ τες. προεξίνησαν τοῖς Ἰουδαίοις τὰ ἐκεῖνα κακά. Καὶ τοῦτο διδάδχε! σαφέστερον "« Δι᾿ ἐμὲ ἐφανίσθη ἀφανισμῷ πᾶσα ἡ γῆ. » Πᾶσαν γῆν τὴν τοῦ Ἰσραήλ φηδι " διὰ γὰρ τὰ εἰς αὐτὸν γεγενημένα, τότε μὲν ὑπὸ τῶν πολεμίων ἔρημος αὐτῶν ἡ χώρα ἐγένετο " νῦν δὲ τῆς ἀοιδίμου μητροπόλεως Ὁ αὐτῶν ἐστέρηνται παντελῶς. « “Ὅτι οὐκ ἔστιν ἀνὴρ τιθέμενος ἐπὶ καρδίαν. » ᾿Αντὶ τοῦ, λογισμοῖς εὐσεβέσιν οὗ χρῶνται.
t΄. ta΄. Poimenes poil.1hoi diephtheiran ton ampelōna mou" emolynan tēn merida mou - edōchag tēn merida tēn epithymētēn mou heis erēmon adaton. ᾿Egegēthē eis ax»agismon apōleias "5. Hoi gar ᾿Archiereis, kai hoi Grammateis, kai hoi Pharisaioi, ton ei tes. proexinēsan tois Ioudaiois ta ekeina kaka. Kai touto didadche! saphesteron "« Di᾿ eme ephanisthē aphanismǭ pasa hē gē. » Pasan gēn tēn tou Israēl phēdi " dia gar ta eis auton gegenēmena, tote men hypo tōn polemiōn erēmos autōn hē chōra egeneto " nyn de tēs aoidimou mētropoleōs Ho autōn esterēntai pantelōs. « “Hoti ouk estin anēr tithemenos epi kardian. » ᾿Anti tou, logismois eusebesin hou chrōntai.
10–11. "Many shepherds have destroyed my vineyard, they have defiled my portion; they have made my desirable portion an untrodden desert; it has become a desolation of destruction." For the chief priests, the scribes and the Pharisees, who … brought those evils upon the Jews. And he teaches this more clearly: "Because of me the whole land has been made desolate with desolation." By "the whole land" he means that of Israel; for because of what was done against him, at that time the country was made desolate by the enemies, and now they have been entirely deprived of their famous metropolis. "For there is no man who lays it to heart." That is: they do not use pious reasonings.
Jer 12:10 (quotation, high confidence) · Jer 12:11 (quotation, high confidence)
Notes and citation
Summary: The many shepherds who ruined God's vineyard are the chief priests, scribes, and Pharisees, whose deed against Christ brought desolation on the land and the loss of Jerusalem.
- Theodoret's application of 12:10–11 to the leaders who opposed Christ and to the loss of Jerusalem is translated as written. A few words are lost after "who" (probably "crucified the Master"), marked "…". "Because of me" (δι᾿ ἐμέ) is Theodoret's reading of 12:11. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); word split by OCR debris): πιέαπὶ : ρο! τὴν → τὴν; ἄδα- πιδαηὶ ἀδεϊ τοῦ. → ἄδατον.; Δι᾿ οδὲ οἴηηΐθ ἴο᾽ΓΆ. » Οιμποπὶ ἐμὲ → Δι᾿ ἐμὲ; ἀἱεῖϊ! : φυοιιῖαπι Ο 6ἃ 4188 → ; γεγε- (πῆς νεμένα → γεγενημένα; ὑυ58 ἴῃ 5οἰ᾿ἀΐποπὶ : δὴ → ; εὖσε- ἰυγ᾿ θέσιν → εὐσεβέσιν.
Cite (SBL): Theodoret, Comm. Jer. 12.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-10
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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.
12.12PG 81
ιβ΄. Ἑπὶ "' πᾶσαν διεχδολὴν τῆς ἐρήμου ἦλθον ταλαιπωρήσαντες “᾿ ἐν τῇ ἐρήμῳ. Τὴν ἀτραπὸν ὁ Σύρος ἡρμήνευσε" πᾶσαν, φησὶ, τὴν ἔρης μὸν ἐπλήρωσαν ἀτραπῶν “7, ταλαιπωροῦντες, καὶ τοὺς πολεμίους ἀποδιδράσκοντες " ἴδιον γὰρ τῶν κόντων μὴ κεχρῆσθαι ταῖς νενομισμέναις ὁδοῖς.« Ὅτι μάχαιρα Κυρίου καταφάγεται ἀπ᾽ ἄκρου τῆς γῆς ἕως ἄκρου τῆς γῆς οὐκ ἔστιν εἰρήνη πάσῃ Λέγει μὲν καὶ τὰ Ἰουδαίοις συμδάντα, καὶ ἀπ᾽ ἄκρου τῆς γῆς ἕως ἄκρου τῆς γῆς τῆς Ἰσραηλέτιδος. Προλέγει δὲ καὶ τὰ κατὰ διαφόρους καιροὺς ἐπενεχθέντα" τοῖς ἔθνεσι" καθ᾽ ὧν καὶ περὶ τὸ τέλος τῆς προ… ᾿Εσπείρατε " πυροὺς, καὶ ἀκάνθας θεριεῖτε. Παρεγγυᾷ μὴ θαῤῥεῖν τῇ τῆς γῆς εὐχαρπίᾳγ ἀλλὰ τῇ … εὐπραξίᾳ" ὁ γὰρ κακίᾳ χρώμενος ἀκάνθας ἐκ ταύτης τρυγᾷ. ε Οἱ "3" κλῆροι ὑμῶν 15 οὐκ ὠφελήσουσιν ὑμᾶς. » Κλήρους πάλιν τὴν εὐκληρίαν ἐκάλεσεν, ἧ συμδουλεύει μὴ πεποιθέναι, ε Ἠσχύνθητε "" ἀπὸ καυχήσεως ὑμῶν, ἀπὸ ὀνειδισμοῦ ἕναν- «ἰον τοῦ Θεοῦ. ν΄ νομίζετε σεμνύνειν ὑμᾶς, τουτέστι τὸν πλοῦτον, τὴν δυναστείαν, ταῦτα ὑμᾶς κρινομένους παρὰ τῷ Θεῷ αἰσχύνης ἐμπλήσει. ᾿Απολαύσαντες γὰρ τῶν παρ᾽ αὐτοῦ δωρεῶν τοῖς ἐναντίοις ἣμεῖ-
ib΄. Hepi "' pasan diechdolēn tēs erēmou ēlthon talaipōrēsantes “᾿ en tę̄ erēmǭ. Tēn atrapon ho Syros hērmēneuse" pasan, phēsi, tēn erēs mon eplērōsan atrapōn “7, talaipōrountes, kai tous polemious apodidraskontes " idion gar tōn kontōn mē kechrēsthai tais nenomismenais hodois.« Hoti machaira Kyriou kataphagetai ap᾽ akrou tēs gēs heōs akrou tēs gēs ouk estin eirēnē pasę̄ Legei men kai ta Ioudaiois symdanta, kai ap᾽ akrou tēs gēs heōs akrou tēs gēs tēs Israēletidos. Prolegei de kai ta kata diaphorous kairous epenechthenta" tois ethnesi" kath᾽ hōn kai peri to telos tēs pro… ᾿Espeirate " pyrous, kai akanthas therieite. Parengyą mē tharrhein tę̄ tēs gēs eucharpiąg alla tę̄ … eupraxią" ho gar kakią chrōmenos akanthas ek tautēs trygą. e Hoi "3" klēroi hymōn 15 ouk ōphelēsousin hymas. » Klērous palin tēn euklērian ekalesen, hē symdouleuei mē pepoithenai, e Ēschynthēte "" apo kauchēseōs hymōn, apo oneidismou henan- «ion tou Theou. n΄ nomizete semnynein hymas, toutesti ton plouton, tēn dynasteian, tauta hymas krinomenous para tǭ Theǭ aischynēs emplēsei. ᾿Apolausantes gar tōn par᾽ autou dōreōn tois enantiois hēmei-
12. "Over every track of the desert they came, wretched in the desert." The Syrian translated it "path": they filled the whole desert with paths, he says, in their wretchedness, as they fled from the enemies; for it is characteristic of fugitives not to use the usual roads. "For the sword of the Lord will devour from one end of the land to the other end of the land; there is no peace for any flesh." He speaks both of what befell the Jews, "from one end of the land to the other" of the land of Israel, and foretells also what was brought upon the nations at various times; and against these, toward the end of the prophecy, … 13. "Sow wheat, and you will reap thorns." He charges them not to trust in the fruitfulness of the land, but in … good conduct; for he who practices wickedness reaps thorns from it. "Your lots will not profit you." Again he has called good fortune "lots"; he counsels them not to trust in it. "Be ashamed of your boasting, of the reproach before God." What you think gives you dignity, that is, wealth and power, will fill you with shame when you are judged before God. For having enjoyed his gifts, they repaid him with the opposite …
Textual problem in this passage: see the notes.
Jer 12:12 (quotation, high confidence) · Jer 12:13 (quotation, high confidence)
Notes and citation
Summary: Fugitives will scatter through the desert, the sword will reach the whole land, and the wealth and power Judah trusted in will bring it shame before God.
- "The Syrian" is the Syriac version. Words are lost in the scan after "toward the end of the prophecy" (the oracles against the nations), after "but in", and at the end; marked "…". The Septuagint of 12:13 differs from the Hebrew ("your lots"; "boasting"). Debris of Migne's Latin column and his footnotes have been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); words of the text lost; OCR debris and Migne's footnotes; a word of the text lost; marginal reference inside the lemma; word split by OCR debris; word split by a marginal reference and Latin debris): εκ. 13. ταλαιπωρήσαντες → ταλαιπωρήσαντες; ἰυπ τερ[εγεγυηῖ ἀν → ; πνογδθὶϊ Δ} → ; 1υἀ εἶδ δοοίδεγυπι, → ; Προ- εχίγεῃ) πὶ λέγει → Προλέγει; ἐπενεχθέν- ῃ) ἀνε τα → ἐπενεχθέντα; προ- 4118 εἰΐδπὶ γαιϊοἰ δία ε΄. → προ… ; θεριεῖ- επβ. 15. δοιπὶπαδιῖς (τὶ ἔσιιπι, οἱ ερίπας τὸ ἢ, → θεριεῖτε. ; Αὐιποποῖ πο 6556 (Οἰϊοοα πάλην ἧι (ογΠΠ ἃ 16 Ἰογ τὰ "Ὁ Βρε. Ἰϑοίίο ἴ. 5. ἄρον, ἔρον. 5 “ἐπ᾿ αὐτὶ γεμετ ναδίδιογοο. “Β Τα προυγτεν: ϑοαιθηϑ ἐν τῇ ἐρ. ἀ65. ρα! χχ. 5“ ἀτρ. Β καὶ τὰς ὁδούς. Α ἀλλὰ τῇ τῆς γῆς Τ' → ἀλλὰ τῇ … ; αἱ θέν. «Εἰ δια, οἰ μημηιηιοηιγμα ἱπ ἰογτα δια, ἨΪϊ8 γι ϊοϊ δῖ αν → .
Cite (SBL): Theodoret, Comm. Jer. 12.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-12
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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.
12.14PG 81
ιδ', Τάδε 1ὲγει Κύριος περὶ πάντων τῶν γειτόγων τῶν πογηρῶν, τῶν ποιμέγων Ἶ" τῶν ἅπτομέγων τῆς κληρονομίας μου, ἧς ἐμέρισα τῷ Ἰαῷ μου Ἰσραή.1. Ἰδουμαῖοι, καὶ Μωαδῖται, καὶ ᾿Αμμανῖται, καὶ ᾿Αλλόφυλοι, ἀπεχθῶς ἀεὶ καὶ δυσμενῶς Β περὶ Ἰουδαίους διέχειντο᾽ ἐφήσθησαν 75 τοίνυν τὰς ἐπενεχθείσας αὐτοῖς θεασάμενοι συμφοράς " διάτοι τοῦτο προδιδάσχει αὐτοὺς τὴν ἐσομένην τῶν Ἶουδαίων ἀνάκλησιν. Ποιμένας "7 δὲ καλεῖ τοὺς ἐχείνιυν ἄρχοντας. ᾿ Ἰδοὺ ἐγὼ ἀνγασπῶ αὑτοὺς ἀπὸ τῆς γῆς αὐτῶν, καὶ τὸν οἶκον ᾿Ιούδα ἐκδαλῶ ἐκ μέσου αὑτῶν. (ι:)) Καὶ ἔσται μετὰ τὸ ἐκδαλεῖν μὲ αὐτοὺς, ἐπιστρέψω, καὶ ἐλεήσω αὐτοὺς, καὶ κατριχεῶ αὖτοὺς " ἕχαστον εἰς τὴν κληρονομίαν αὐτοῦ, καὶ ὅχαστον εἷς τὴν γῆν αὐτοῦ. Διὰ τούτων τὴν ἐπὶ Κύρου καὶ Δαρείου γεγενημένην ἐπάνοδον προθεσπίσας, καὶ τὰ μετὰ ταῦτα ἐσόμενα προδιδάσχει. ἱ τς", ιζ', Καὶ ἔσται ἐὰν διδάσχογτες Ο τὴν ὁδόν μου τὸν λαόν μου, τοῦ ὀμνύξιν τῷ ὀνόματί μου, ζῇ Κύριος, καθὼς ἐδίδαξαν τὸν λαόν μου ὀμνύειν ἐν τῇ δ' Βάαλ, καὶ οἰχοδομηθήσονται ἐν μέσῳ τοῦ λαοῦ μου. Ἐὰν δὲ μὴ " ἐπι» στρέψωσιν, ἐξαρῶ τὸ ἔθνος ἐκεῖνο ἐξάρσει καὶ ἀπωλείᾳ, φησὶ Κύριος 5". Εἶπε "' καὶ τὴν παντελῆ τοῦ Ἰουδαίων ἔθνου, ἀποδολήν. « Ἑξαρῶ γὰρ τὸ ἔθνος ἐκεῖνο ἐξάρσει καὶ ἀπωλείᾳ, φησὶ δ Κύριος. »
id', Tade 1egei Kyrios peri pantōn tōn geitogōn tōn pogērōn, tōn poimegōn I" tōn haptomegōn tēs klēronomias mou, hēs emerisa tǭ Iaǭ mou Israē.1. Idoumaioi, kai Mōaditai, kai ᾿Ammanitai, kai ᾿Allophyloi, apechthōs aei kai dysmenōs B peri Ioudaious diecheinto᾽ ephēsthēsan 75 toinyn tas epenechtheisas autois theasamenoi symphoras " diatoi touto prodidaschei autous tēn esomenēn tōn Ioudaiōn anaklēsin. Poimenas "7 de kalei tous echeiniyn archontas. ᾿ Idou egō angaspō hautous apo tēs gēs autōn, kai ton oikon ᾿Iouda ekdalō ek mesou hautōn. (i:)) Kai estai meta to ekdalein me autous, epistrepsō, kai eleēsō autous, kai katricheō autous " hechaston eis tēn klēronomian autou, kai hochaston heis tēn gēn autou. Dia toutōn tēn epi Kyrou kai Dareiou gegenēmenēn epanodon prothespisas, kai ta meta tauta esomena prodidaschei. hi ts", iz', Kai estai ean didaschogtes O tēn hodon mou ton laon mou, tou omnyxin tǭ onomati mou, zę̄ Kyrios, kathōs edidaxan ton laon mou omnyein en tę̄ d' Baal, kai oichodomēthēsontai en mesǭ tou laou mou. Ean de mē " epi» strepsōsin, exarō to ethnos ekeino exarsei kai apōleią, phēsi Kyrios 5". Eipe "' kai tēn pantelē tou Ioudaiōn ethnou, apodolēn. « Hexarō gar to ethnos ekeino exarsei kai apōleią, phēsi d Kyrios. »
14. "Thus says the Lord concerning all the evil neighbors, the shepherds who touch my inheritance, which I allotted to my people Israel." The Idumeans, Moabites, Ammonites and Philistines were always hostile and ill-disposed toward the Jews, and they rejoiced to see the calamities brought upon them. For this reason he teaches them beforehand the coming recall of the Jews. He calls their rulers shepherds. "Behold, I will pluck them up from their land, and I will cast out the house of Judah from among them. 15. And after I have cast them out, I will turn and have mercy on them, and I will settle them, each in his inheritance and each in his land." Having foretold by these words the return that took place under Cyrus and Darius, he also teaches beforehand what was to come after it. 16–17. "And it shall be, if they teach my people my way, to swear by my name, As the Lord lives, as they taught my people to swear by Baal, they will be built up in the midst of my people. But if they do not turn back, I will uproot that nation with uprooting and destruction, says the Lord." He has spoken also of the complete rejection of the nation of the Jews: "For I will uproot that nation with uprooting and destruction, says the Lord."
Jer 12:14 (quotation, high confidence) · Jer 12:15 (quotation, high confidence) · Ezra 1:1 (allusion, medium confidence) · Jer 12:16 (quotation, high confidence) · Jer 12:17 (quotation, high confidence)
Notes and citation
Summary: God will punish Judah's hostile neighbors and restore Judah after exile; Theodoret reads the final threat as the rejection of the Jewish nation.
- The return under Cyrus and Darius: Ezra 1:1–4; 6:1–15. Theodoret's reading of 12:17 as the final rejection of the Jewish nation is translated as written; in the text the threat is addressed to the neighboring nations. The lemma of 12:16 differs from the usual Septuagint ("if they surely learn the way of my people").
Notes on the original text
- Digital text corrected (word split by OCR debris): ὀγόεἴ οσου! οὶ : ματί → ὀνόματί.
Cite (SBL): Theodoret, Comm. Jer. 12.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/12-14
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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.
Chapter 13
13.1PG 81
Μετὰ ταῦτα κελεύεται ὁ προφήτης περίζωμα λι» νοῦν πριάμενος, καὶ τῇ ὀσφύϊ περιθεὶς, παρὰ τὸν Εὐφράτην ποταμὸν τοῦτο χαταχρύψαι, καὶ τὸ χελευπεπλήρωχεν. Ἡμερῶν δὲ πλείστων οἱ καὶ πεποίηκε πάλιν, ὅπερ ὁ Δεσπότης αὑτῷ προσἔταξε. Καὶ λαδὼν ἐν ταῖς χερσὶν αὐτοῦ, εὗρε διἐφθαρμένον, καὶ εἰς πᾶσαν ἄχρηστον χρῆσιν. Εἶτα ἀκούει λέγοντος τοῦ Δεσπότου "
Meta tauta keleuetai ho prophētēs perizōma li» noun priamenos, kai tę̄ osphyï peritheis, para ton Euphratēn potamon touto chatachrypsai, kai to cheleupeplērōchen. Hēmerōn de pleistōn hoi kai pepoiēke palin, hoper ho Despotēs hautǭ prosetaxe. Kai ladōn en tais chersin autou, heure diephtharmenon, kai eis pasan achrēston chrēsin. Eita akouei legontos tou Despotou "
After this the prophet is commanded to buy a linen loincloth, put it around his loins, and hide it by the river Euphrates; and he fulfilled the command. After very many days he did again what the Master had commanded him; and taking it in his hands, he found it ruined and useless for any purpose. Then he hears the Master saying:
Jer 13:1 (allusion, high confidence) · Jer 13:4 (allusion, high confidence) · Jer 13:6 (allusion, high confidence) · Jer 13:7 (allusion, high confidence)
Notes and citation
Summary: Jeremiah hides a linen loincloth by the Euphrates and later finds it ruined.
- The comment paraphrases 13:1–7.
Cite (SBL): Theodoret, Comm. Jer. 13.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-1
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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.
13.9PG 81
θ΄, υ. Οὕτω φθερῶ τὴν ὕθριν Ἰούδα, καὶ τὴν ὕδριν ᾿Ιερουσαλὴμ, τὴν "' πολλὴν ταύτην ὕδριν. ᾿ τὸν λαὸν τοῦτον τὸν πονηρόν" τοὺς μὴ βουλομένους ὑπακχούειν τῶν λόγων μου, καὶ 55 ποῥευομένους ἐν τῇ εὐθύτητι τῆς καρδίας αὐτῶν τῆς πονηρᾶς, καὶ πορευομένους ὀπίσω θεῶν «“Ἰοτρίων, τοῦ δουλεύειν αὐτοῖς, καὶ προσκυνεῖν αὑτοῖς " καὶ ἔσονται ὡς τὸ περίζωμα τοῦτο, ὃ οὐ χρησθήσεται ἔτι "5 εἰς οὐθέν. Διὰ τούτων τὴν ἐν Βαδυλῶνι σημαίνει διατριδήν' ὁ γὰρ Εὐφράτῆς μέσον ἐχείνην διατέμνει τὴν πόλιν" παρὰ δὲ τὸν Εὐφράτην ἐν τῇ τρυμαλιᾷ τῆς πέτρας προσετάχθη τὸ περίζωμα καταχρύψαι " τρυμαλιὰν δὲ τῆς πέτρας τὴν Βαλδυλῶνα καλεῖ -ἐκεῖ δὲ ὧν ἄχρηστος ἣν ὁ λαὸς, οὐκέτι λαὸς Θεοῦ χρηματίζων, οὐδὲ καθ᾽ ἑαυτὸν πολιτευόμενος, οὐδὲ τὰς κατὰ νόμον λατρείας ἐπιτελῶν" ἀλλ᾽ ἦν ἄχρηστος, ὡς τὸ διαφθαρὲν ἐκεῖνο περίζωμα. Διὰ μέντοι τῶν ἑξῆς, καὶ τοῦ ᾿περιζώματος ἑρμηνεύει τὴν χρείαν.
th΄, y. Houtō phtherō tēn hythrin Iouda, kai tēn hydrin ᾿Ierousalēm, tēn "' pollēn tautēn hydrin. ᾿ ton laon touton ton ponēron" tous mē boulomenous hypakchouein tōn logōn mou, kai 55 porheuomenous en tę̄ euthytēti tēs kardias autōn tēs ponēras, kai poreuomenous opisō theōn «“Iotriōn, tou douleuein autois, kai proskynein hautois " kai esontai hōs to perizōma touto, ho ou chrēsthēsetai eti "5 eis outhen. Dia toutōn tēn en Badylōni sēmainei diatridēn' ho gar Euphratēs meson echeinēn diatemnei tēn polin" para de ton Euphratēn en tę̄ trymalią tēs petras prosetachthē to perizōma katachrypsai " trymalian de tēs petras tēn Baldylōna kalei -ekei de hōn achrēstos hēn ho laos, ouketi laos Theou chrēmatizōn, oude kath᾽ heauton politeuomenos, oude tas kata nomon latreias epitelōn" all᾽ ēn achrēstos, hōs to diaphtharen ekeino perizōma. Dia mentoi tōn hexēs, kai tou ᾿perizōmatos hermēneuei tēn chreian.
9–10. "Thus I will destroy the pride of Judah and the pride of Jerusalem, this great pride; this evil people, who refuse to hear my words, and walk in the straightness of their evil heart, and walk after other gods to serve them and to worship them; and they will be like this loincloth, which will no longer be of use for anything." By these words he indicates the sojourn in Babylon; for the Euphrates cuts through the middle of that city, and it was beside the Euphrates, in the cleft of the rock, that he was commanded to hide the loincloth. He calls Babylon the cleft of the rock. There the people was useless: no longer called the people of God, nor living under its own constitution, nor performing the worship of the law; it was useless, like that ruined loincloth. Through what follows, however, he also explains the use of the loincloth.
Jer 13:9 (quotation, high confidence) · Jer 13:10 (quotation, high confidence) · Jer 13:4 (allusion, high confidence)
Notes and citation
Summary: The ruined loincloth hidden by the Euphrates signifies Judah in Babylon, useless as God's people while in exile.
- "Straightness" (εὐθύτητι) is Theodoret's text of 13:10, as at 11:8. Migne's footnotes, which interrupt the lemma, have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) inside the lemma; word split by stray marks): αυτῶν, οἱ ἀοίῃαο αὐτούς ρτο ὑμᾶς. ΕΚκ. πὶ ρε τα ἀγᾶγ., αὐἱ ἢ. 1. ναοὶ ποι. --- ἄρχ. αὐτῶν. με ἀδογᾶπι ἴῃ ὕτιβοο, οἰδἰ ἰῃ νγϑί οι α χρικαδον. μὰ δὴ αὐτούς. Ηεῦν. τοάμοϑιν 609. Ἴδα, ησαν͵ ὃ καὶ -- 89 δι δ, μανθάνοντες) ἔ θουσιν τὴν ὁδὸν τοῦ λαοῦ Ε΄ δ. τῇ, Ει]. ῥγίοῦ [ῶὉ. τῷ. 55 μή. )ὲ5. ἰη Β.. ] δ. Εἶπε, χ᾿ τι Δ. Ποὺ δῷ Νοθίγαπι ποι νἱἀδηίωγ λέγε; “ φησί. Β. λέγει, υἱ (οπιρ!. δὲς, π᾿ Ἰὸν 5 → τὸν ; βου- ᾿ὶ ᾿Ἰομέγους → βουλομένους.
Cite (SBL): Theodoret, Comm. Jer. 13.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-9
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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.
13.11PG 81
ια΄. Καθάπερ γὰρ χοιλιλᾶται τὸ περίζωμα πρὸς" τὴ» ὀσξὺν τοῦ ἀνθρώπου, οὕτως ἐκόλιἫλησα πρὸς ἐμαυτὸν τὸν οἶκον Ἰσραὴμῖ, καὶ πάντα τὸν οἶκον Ἰούδα, “1έγει Κύριος, τοῦ γενέσθαι μοι εἰς ᾿ ὀνομαστὸν", καὶ εἰς καύχημα, καὶ δὶς δόξαν " καὶ οὐκ ἤκουσάν μου. Τὴν ὑπερδολὴν τῆς ἀγαθότητος διὰ τῶν εἰρημένων ἐδήλωσε, καὶ τῆς συναφείας τὸν τρόπον ἐδίδαξε, καὶ ὅτι αὐτὸς μὲν ἠδουλήθη περιφανεῖς αὐτοὺς καὶ περιδλέπτους ἀποφῆναι, αὖ- ᾿ φοὶ δὲ διὰ τῆς παρανομίας ἐπεσπάσαντο τὰ ὀνείδη. ᾿ … Οὕτω καὶ διὰ τῶν πραγμάτων τὴν προφητείαν Ῥδιηδάβένος,
ia΄. Kathaper gar choililatai to perizōma pros" tē» osxyn tou anthrōpou, houtōs ekoliĒlēsa pros emauton ton oikon Israēmi, kai panta ton oikon Iouda, “1egei Kyrios, tou genesthai moi eis ᾿ onomaston", kai eis kauchēma, kai dis doxan " kai ouk ēkousan mou. Tēn hyperdolēn tēs agathotētos dia tōn eirēmenōn edēlōse, kai tēs synapheias ton tropon edidaxe, kai hoti autos men ēdoulēthē periphaneis autous kai peridleptous apophēnai, au- ᾿ phoi de dia tēs paranomias epespasanto ta oneidē. ᾿ … Houtō kai dia tōn pragmatōn tēn prophēteian Rhdiēdabenos,
11. "For as the loincloth clings to the loins of a man, so I made the house of Israel and the whole house of Judah cling to me, says the Lord, to be for me a renowned people, and a boast, and a glory; and they did not listen to me." By these words he has shown the excess of his goodness and taught the manner of the union: that he wished to make them illustrious and admired, but they drew reproaches upon themselves through their lawlessness. … So too, through deeds, … the prophecy.
Jer 13:11 (quotation, high confidence)
Notes and citation
Summary: God bound Israel and Judah to himself like a loincloth to make them glorious, but they disgraced themselves by disobedience.
- Debris and lost words at the end of the section (perhaps "he shows the prophecy also through deeds") are marked "…".
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column)): κϑί ἡ μά, ἀϊθη ἰδὲ θοἷ, πο εταῖ, ρογϊπι ὸ δὲ οί. ταί, οἱ τ δὶ ἡ → … .
Cite (SBL): Theodoret, Comm. Jer. 13.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-11
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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.
13.12PG 81
ιβ΄, ιγ΄. Τάδε «1έγει Κύριος ὅ Θεὲς ᾿Ισραή " Πᾶς ἀσκὸς πληρωθήσεται οἴνου. Καὶ ἔσται, ἐὰν, δἵπωσι πρὸς σὲ, Μὴ γγόντες οὐ γγωσόμεθά, ὅτι κἀς ἀσκὸς ᾿πληρωθήσεται οἵγου; Καὶ ἐρεῖς χρὸς αὐτούς" Τάδε «1έγει Κύριος" ᾿Ιδοὺ ἐγὼ πληρῶ πάντας" τοὺς κατοικοῦντας τὴν γῆν ταύτην, καὶ τοὺς βασιλεῖς τοὺς καθημένους υἱοὺς τοῦ Δαθὶδ ἐπὶ θρόνου αὑτοῦ. Εἶτα λέγει " Καὶ τοὺς προφήτας καὶ τοὺς ἱερέας, καὶ" παγτα τὸν λαὸν, μεθύσματος. Καὶ διδάσκων τί τὸ μέθυσμα » ἐπήγαγὲν ᾿
ib΄, ig΄. Tade «1egei Kyrios ho Thees ᾿Israē " Pas askos plērōthēsetai oinou. Kai estai, ean, dipōsi pros se, Mē ngontes ou ngōsometha, hoti kas askos ᾿plērōthēsetai hoigou? Kai ereis chros autous" Tade «1egei Kyrios" ᾿Idou egō plērō pantas" tous katoikountas tēn gēn tautēn, kai tous basileis tous kathēmenous huious tou Dathid epi thronou hautou. Eita legei " Kai tous prophētas kai tous hiereas, kai" pagta ton laon, methysmatos. Kai didaskōn ti to methysma » epēgagen ᾿
12–13. "Thus says the Lord God of Israel: Every jar will be filled with wine. And it shall be, if they say to you: Do we not surely know that every jar will be filled with wine? you shall say to them: Thus says the Lord: Behold, I fill all the inhabitants of this land, and the kings, the sons of David, who sit on his throne." Then he says: "and the prophets and the priests and all the people, with drunkenness." And teaching what the drunkenness is, he added:
Jer 13:12 (quotation, high confidence) · Jer 13:13 (quotation, high confidence)
Notes and citation
Summary: God will fill all Judah, kings, priests, prophets, and people, with the wine of drunkenness.
Cite (SBL): Theodoret, Comm. Jer. 13.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-12
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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.
13.14PG 81
ιδ΄. Καὶ διασχορπιῶ αὐτοὺς, ἄνδρα καὶ τὸν ᾿ἀδελιὸν αὐτοῦ καὶ τοὺς πατέρας αὑτοῦ", καὶ ᾿τοὺς υἱοὺς αὐτοῦ " ἐπὶ τὸ αὐτὸ, λέγει Κύριος. ᾿ Καὶ δεικνὺς καὶ τὸ τῆς ὀργῆς ἀμετάδλητον, ἐπ- ᾿ ἤγαγεν " « Οὐκ ἐπιποθήσω καὶ οὐ φείσομαι, καὶ ᾿ οὐκ οἰκτειρήσω" ἀπὸ διαφθορᾶς αὐτῶν, » ἀντὶ τοῦ; «διαφθορὰν αὐτῶν. » Μέθυσμα τοίνυν τὴν τιμωρίαν ἐκάλέσε " καὶ γὰρ ὁξ ταῖς μεγίσταις περιπέπτοντες ῃ ᾿ ᾿συμφοράϊς Χεκαρωμένοις ἐοίκασι, διὰ τὴν τοῦ πά-
id΄. Kai diaschorpiō autous, andra kai ton ᾿adelion autou kai tous pateras hautou", kai ᾿tous huious autou " epi to auto, legei Kyrios. ᾿ Kai deiknys kai to tēs orgēs ametadlēton, ep- ᾿ ēgagen " « Ouk epipothēsō kai ou pheisomai, kai ᾿ ouk oikteirēsō" apo diaphthoras autōn, » anti tou? «diaphthoran autōn. » Methysma toinyn tēn timōrian ekalese " kai gar hox tais megistais peripeptontes ę̄ ᾿ ᾿symphoraïs Chekarōmenois eoikasi, dia tēn tou pa-
14. "And I will scatter them, a man and his brother, and their fathers and their sons together, says the Lord." And showing that his anger is unchangeable, he added: "I will not long for them, and I will not spare, and I will not pity them, to save them from their destruction," that is, I will bring their destruction. He has called the punishment drunkenness; for those who fall into the greatest calamities are like men stupefied, because of the excess of their suffering …
Jer 13:14 (quotation, high confidence)
Notes and citation
Summary: The "drunkenness" is the punishment: families scattered without pity, people stupefied by suffering.
- The section breaks off in the scan, marked "…".
Cite (SBL): Theodoret, Comm. Jer. 13.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-14
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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.
13.15PG 81
ιε΄, ᾿Ακούσαξε, καὶ ἐνωτίσασθε, καὶ μὴ ἐπαίρεσθὲ᾽ ὅτι Κύριος "ἐλάλησε. ἡαύσασθε τῆς θραεἰδὶ : μον … δέξασθε τὰ λεγόμενα. ις΄, Δότε τῷ Κυρίῳ Θεῷ ἡμῶν δόξαν, πρὸ τοῦ συσκοτάσαι, καὶ πρὸ τοῦ προσκόψαι πέδας ὑμῶν δια τ. ρίας καιρόν. Τοῦτο καὶ ὁ θεῖος ᾿Απόστολος παραινεῖ" οὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθόν.» « Καὶ ἀναμενεῖτε εἰς φῶς, καὶ ἐκεῖ 5" σκιὰ θανάτου, καὶ τεθήσεσθε " εἰς σκότος.» Ἐν αὐτῇ γὰρ τῇ τιμωρίᾳ παρακαλοῦντες φιλανθρωπίας οὐ τεύξεσθε. ιξ'. Καὶ ξὰν μὴ ἀκούσητε, κεχρυμμέγνως …σεται ἡ Ψυχὴ ὑμῶν ἀπὸ προσώπου ζόρεως- καὶ͵ … ὑμῶν δάκρυα, ὅτι συνετρίδη τὸ ποίμνιον Κυ… αἰνίττεται τῶν κακῶν' δουλεύοντες γὰρ τοῖς πολεμίοις, οἴδι τοῦτο πράξετε. Παρακελεύεται δὲ καὶ τῷ βασιλεῖ, καὶ τοῖς ἄρχουσιν, ὀλοφύρεσθαι τὰς τῶν πραγμάτων μεταβολάς " ἀναμιμνήσκει δὲ καὶ τῶν ἤδη γεγενγ μένων. χω ποι σεν" ἀποικίαν τελείαν. ᾿Ανδραποξισμόν ὃ. Πολλὰς γὰρ τῆς Ἰουδαίας πόλεις Σεναχηρεὶμ ἐξηνδραπόδισε" ταῦτα δὲ, φησὶν, ὑπέμειναν ποινὴν τίνοντες ὧν ἐπλημμέλησαν. Κελεύει δὲ καὶ τῇ Ἱερουσαλὴμ τῶν ἐρχομένων ἀπὸ βοῤῥᾶ πολεμίων ἰδεῖν τὸ πλτθος, καὶ ἐπιλέγει " ε Ποῦ ἔστι τὸ ποίμνιον ὃ ἐδόθη σοι πρότῆς δόξης σου"; » ᾿Αντὶ τοῦ, τῶν οἰκητόρων τὸ πλῆθος.
ie΄, ᾿Akousaxe, kai enōtisasthe, kai mē epairesthe᾽ hoti Kyrios "elalēse. hēausasthe tēs thraeidi : mon … dexasthe ta legomena. is΄, Dote tǭ Kyriǭ Theǭ hēmōn doxan, pro tou syskotasai, kai pro tou proskopsai pedas hymōn dia t. rias kairon. Touto kai ho theios ᾿Apostolos parainei" oun hōs kairon echomen, ergazōmetha to agathon.» « Kai anameneite eis phōs, kai ekei 5" skia thanatou, kai tethēsesthe " eis skotos.» En autę̄ gar tę̄ timōrią parakalountes philanthrōpias ou teuxesthe. ix'. Kai xan mē akousēte, kechrymmegnōs …setai hē Psychē hymōn apo prosōpou zoreōs- kai͵ … hymōn dakrya, hoti synetridē to poimnion Ky… ainittetai tōn kakōn' douleuontes gar tois polemiois, oidi touto praxete. Parakeleuetai de kai tǭ basilei, kai tois archousin, olophyresthai tas tōn pragmatōn metabolas " anamimnēskei de kai tōn ēdē gegeng menōn. chō poi sen" apoikian teleian. ᾿Andrapoxismon ho. Pollas gar tēs Ioudaias poleis Senachēreim exēndrapodise" tauta de, phēsin, hypemeinan poinēn tinontes hōn eplēmmelēsan. Keleuei de kai tę̄ Hierousalēm tōn erchomenōn apo borrha polemiōn idein to pltthos, kai epilegei " e Pou esti to poimnion ho edothē soi protēs doxēs sou"? » ᾿Anti tou, tōn oikētorōn to plēthos.
15. "Hear, and give ear, and do not be lifted up, for the Lord has spoken." Cease from your arrogance … and receive what is said. 16. "Give glory to the Lord our God before it grows dark, and before your feet stumble …" … time … The divine apostle too exhorts this: "So then, as we have time, let us do good." "And you will wait for light, and there will be the shadow of death, and you will be placed in darkness." For in the very time of punishment, though you entreat, you will not obtain his love for humankind. 17. "And if you do not listen, your soul will weep in secret before your pride, and your eyes will shed tears, for the flock of the Lord …" He hints at the … of the evils; for when you are in servitude to the enemies, you will do this … He bids the king too and the rulers lament the reversal of their affairs; and he reminds them also of what had already happened … a complete deportation. Enslavement: for Sennacherib enslaved many cities of Judea; and they endured this, he says, paying the penalty for their offenses. He bids Jerusalem too see the multitude of the enemies coming from the north, and adds: "Where is the flock that was given to you, the flock of your glory?" That is, the multitude of your inhabitants.
Jer 13:15 (quotation, high confidence) · Jer 13:16 (quotation, high confidence) · Gal 6:10 (quotation, high confidence) · Jer 13:17 (quotation, high confidence) · Jer 13:18 (allusion, high confidence) · Jer 13:19 (allusion, medium confidence) · 2 Kgs 18:13 (allusion, medium confidence) · Jer 13:20 (quotation, high confidence)
Notes and citation
Summary: Judah is urged to give glory to God while there is time; otherwise it will weep in secret in captivity, its king and rulers humbled and its people taken.
- The column is badly damaged in the scan: words are lost after "arrogance", at the end of the lemma of 13:16 ("on the dark mountains") and in its comment, in the lemma of 13:17 ("has been crushed") and its comment, and in the comment on 13:18–19; marked "…". The quotation is Gal 6:10. Sennacherib's conquests: 2 Kgs 18:13. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) inside the lemma; OCR debris (Migne's Latin column); words of the text lost; OCR debris inside the lemma; marginal reference and Latin debris; word split by OCR debris; word split by OCR debris (Migne's Latin column)): ἱπιρίοπάμς εἰϊ υἱπο ἢ Εἰ ἀἶεες αὐ ἐοε: Π᾿ο αἰεὶ οἱ εἰ! : εἰ ποί 6 δυδ... ἀδησθδι ἃ Π60. → … ; γεκβ. 16. δαί Πονκῖιο 260 ποϑίτο οἰογθαηι, απ- → ; τιὴ ἐοηιαιη οὐϊομευτόδοαί, δἰ αη!έφμαιι οἤεπάαμι μές → τοῦ ; Ῥοπῖι ΤῸ ν τ ς Εἰ ὀχϑροσίαμ 5 ζ.,8.9. ᾿ἰυερῃ : εἰ.-- → « ; θανά- 10: ἀθργὰ ἐπογι}5. : οἱ ροηθιίηὶ ἴῃ οδ! βίπθιη. » ἢ του → θανάτου; ἴμβο δΐων βυρρ! εἶο ἐπ ρ! ογα 115. φι!άθι Ορθμι, 561 → ; Υειβ. 17. Ομοαά δἱ πο αμάϊον ἐδ, ἴθ. αϑεουπάϊιο → ; οἱ μίοναιβ σεται → …σεται; «ε ἴῃ Δρβϑεοπάϊο μοὶ → … ; εὐἶπι ᾿οβιίθυ5 ἀργία ῬΙΌΓΑΓΘ ἤθη Δι 6υ 18, βεὰ → … ; τἰοη685 : οἱ τονοοδῖ {ΠΠ|9 ἰὼ ΠἸΘΙΒΟΥΔΠῚ, αι 7Δη] → ; μετ δνΘΏΘΓΔηΙ.. :. παθολάς → μεταβολάς; ερ βογπιδ, αἱ ἱπι μοι → ; εἰοτί τ ἢν [6 69ῖ. ᾿ποοίαγαπι τη! ἰυ 0. → .
Cite (SBL): Theodoret, Comm. Jer. 13.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-15
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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.
13.21PG 81
χα'. Τί ἐρεῖς, ὅταν ἐπισκέπτωνταί σε; Τουτέστιν οἱ πολέμιοι. « Καὶ σὺ ἐδίδαξας αὐτοὺς ἐπὶ σὲ μαθή… Σύρων, ᾿Ασσυρίους εἰς συμμαχίαν ἐκάλεσαν, δέον τοῦ Θεοῦ ζητῆσαι τὴν πρόνοιαν. ε Ὠδῖνες χαθέξουτε σε καθὰ γυναῖκα τίκτουσαν, ν Τὸ μέγεθος τῆς ὀδύνης … χϑ΄, Καὶ ἐὰν εἴπῃς ἐν τῇ καρδίᾳ σου" Διατί ἁπήγντησέ μοι ταῦτα; Διὰ τὸ πλῆθος τῆς ἀδικίας σου ἀγεκαιύφρθῃ τὰ ὀπίσθιά σου παραδειγματισθῆναι" τὰς πτέρνας σου. Καταισχύνει τοὺς τοῦτο ὑπομένοντας ἡ τοιαύτη γύμνωσις. Λέγει τοίνυν, Ὅτι οὐ " τὰ πλημμελήματα καὶ ταύτας σοι τὰς συμφορὰς ἀπεκύησεν; εἰ κγ΄. Εἰ ἀλλάξει Αἰθίοψ τὸ δέρμα αὑτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὑτῆς. καὶ ὑμεῖς δυνήεὖ ποιῆσαι, μεμαθηκότες κακά. ᾿Αληθὴς ἄρα ὁ λόγος, ὅτι τὸ ἔθος δευτέρα φύσις. Τοῖς γὰρ φυσικοῖς τὰ γνωμιχὰ τῷ μακρῷ ἔθε: πάντα " συν- … δ) φερομένων ᾿", Λέγει δὲ καὶ τῶν ἁμαρτημάτων αὐτῆς τὸ πλῆθος, ἀκολασίαν, καὶ θρασύτητα, καὶ εἰδώλων ὅθεν ἐπήγαγεν " « Ἐπὶ τῶν βουνῶν, καὶ ἐν τοῖς ἀγροῖς ἑώρακα τὰ βδελύγματά σου. ν Εἶτα θρηνητι- χῶς, « Οὐαί σοι, Ἱερουσαλὴμ, ὅτι 15 οὐκ ἐχαθαρίσθης ὀπίσω μου! ἕως τίνος ἔτι :ν Πολλὰς γὰρ παρανομίας πολμήσασα μεταμελείᾳ χρήσασθαι: οὐκ ἠθέλησας" … ἐπάξω. Ὕλμεινον μὲν οὖν κατὰ τοὺς θείου; πολιτεύΞ- σθαι νόμου" ἐπειδὴ δὲ ἀνθρώπου: ὄντας καὶ πταίειν εἰκὸς, κεχρῆσθαι προσήκει τοῖς τῆς μεταμελείας φαρμάχοις, καὶ δ'ὰ τούτων τὸν κριτὴν ἰλεοῦσθαι, καὶ τῶν ἠπειλημένων κολάσεων τὴν πεῖραν διαφυγεῖν. Ὧν καὶ ἡμεῖς ἀπείρατοι διαμείνοιμεν, χάριτι καὶ φιανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺ: αἰῶνας τῶν αἰώνων. ᾿Αμήν.
cha'. Ti ereis, hotan episkeptōntai se? Toutestin hoi polemioi. « Kai sy edidaxas autous epi se mathē… Syrōn, ᾿Assyrious eis symmachian ekalesan, deon tou Theou zētēsai tēn pronoian. e Ōdines chathexoute se katha gynaika tiktousan, n To megethos tēs odynēs … chϑ΄, Kai ean eipę̄s en tę̄ kardią sou" Diati hapēgntēse moi tauta? Dia to plēthos tēs adikias sou agekaiyphrthę̄ ta opisthia sou paradeigmatisthēnai" tas pternas sou. Kataischynei tous touto hypomenontas hē toiautē gymnōsis. Legei toinyn, Hoti ou " ta plēmmelēmata kai tautas soi tas symphoras apekyēsen? ei kg΄. Ei allaxei Aithiops to derma hautou, kai pardalis ta poikilmata hautēs. kai hymeis dynēeu poiēsai, memathēkotes kaka. ᾿Alēthēs ara ho logos, hoti to ethos deutera physis. Tois gar physikois ta gnōmicha tǭ makrǭ ethe: panta " syn- … d) pheromenōn ᾿", Legei de kai tōn hamartēmatōn autēs to plēthos, akolasian, kai thrasytēta, kai eidōlōn hothen epēgagen " « Epi tōn bounōn, kai en tois agrois heōraka ta bdelygmata sou. n Eita thrēnēti- chōs, « Ouai soi, Hierousalēm, hoti 15 ouk echatharisthēs opisō mou! heōs tinos eti :n Pollas gar paranomias polmēsasa metameleią chrēsasthai: ouk ēthelēsas" … epaxō. Hylmeinon men oun kata tous theiou? politeuX- sthai nomou" epeidē de anthrōpou: ontas kai ptaiein eikos, kechrēsthai prosēkei tois tēs metameleias pharmachois, kai d'a toutōn ton kritēn ileousthai, kai tōn ēpeilēmenōn kolaseōn tēn peiran diaphygein. Hōn kai hēmeis apeiratoi diameinoimen, chariti kai phianthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa kai to kratos, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tou: aiōnas tōn aiōnōn. ᾿Amēn.
21. "What will you say when they visit you?" That is, the enemies. "And you yourself taught them against you …" … of the Syrians, they called the Assyrians to their aid, when they ought to have sought God's providence. "Pangs will seize you like a woman giving birth." The greatness of the pain … 22. "And if you say in your heart: Why have these things befallen me? Because of the multitude of your iniquity your back parts have been uncovered, that your heels might be made an example." Such stripping puts to shame those who endure it. So he says: Was it not your offenses that gave birth to these calamities for you? 23. "If an Ethiopian will change his skin, and a leopard its spots, then you too will be able to do good, having learned evil." True, then, is the saying that habit is a second nature; for by long habit all things of choice … with the natural … He tells also the multitude of her sins: licentiousness, rashness, and … of idols; whence he added: "On the hills and in the fields I have seen your abominations." Then, in lament: "Woe to you, Jerusalem, for you have not been cleansed to follow after me! How long yet?" For having dared many lawless deeds, you would not make use of repentance … I will bring. It would be better, then, to live according to the divine laws; but since, being human, we are likely to stumble, it is fitting to use the remedies of repentance, and through them to propitiate the Judge and escape experiencing the punishments that are threatened. May we too remain without experience of them, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory and power to the Father, with the all-holy Spirit, now and always, and to the ages of ages. Amen.
Jer 13:21 (quotation, high confidence) · Jer 13:22 (quotation, high confidence) · Jer 13:23 (quotation, high confidence) · Jer 13:27 (quotation, high confidence)
Notes and citation
Summary: Judah's long habit of sin has become second nature, like an Ethiopian's skin; Theodoret closes this part of the commentary by urging repentance, with a doxology.
- The third part (tome) of the commentary ends here with a doxology. The column is badly damaged in the scan: words are lost in the lemma and comment on 13:21 ("lessons for rule over you"; "when attacked by"), after "The greatness of the pain", in the comment on 13:23 ("become fused"), and in the comment on 13:27 ("idolatry"; "therefore"); marked "…". "Habit is a second nature" is a proverbial saying. Debris of Migne's Latin column and his footnotes have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); words of the text lost; OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) inside the lemma; OCR debris (Migne's Latin column); words of the text lost; OCR debris; words of the text lost): ε Εἰ (ὰ ἀοει δι 605 δάνογβιιβ 16 → ; ἴῃ αιχὶ- → … ; Ἰνυϊδϑδηῖ. « θοίογεβ δρργοιιθηάθηι (6, αἱ πη] θγθ σς, → σε ; ἥδ ἱπ συτάθ (0, → νης … ; περ ἰμἀδιθὴι → ; ε (4165 {Π0| ραρονρεγυμεῦ Ὁ → ; Δ] 16 Γᾶπὶ πδίαγαηι. ἦο- → ; 88 καὶ ἐκεῖ, δοῦν. οἱ ρυπαὶ 5. (δοἰαῖ, οαῃ. 3 Β6α. Ἰεειο, τεθήσονται. ' κατ. Β ἕξουσιν. σ. ἀπ. τελ. ἐγ. οὐ. Β ἐγυμνώθη σου. 5 Β δυνήσησϑε. → … ; Α νϑηιὶ μὰς οἱ ΠΠπ6 ἀρίταμίιγ, [25 → ; 50} 6 οἷ:; « ϑιιρογ ΘΟΙ}ὲ 5, οἱ μὰ → ; Πϊδγοβο γα, αυΐὰ πΠοὴ 68. ἸὩθπ 18 ρο51 τη! → ; υϑδαυδᾷιο Δάδιοῦ » Ναιὴ εὐ ἰμ] 41} 4065. τ 5 → … ; ὀ ὀ [άπ Ιου σα ΠΟΥ ἔογαπν, 56 αμην ἰπἀ → ; π85; “ἱ νζαρμάχοις → φαρμάχοις; αΠ6:5 Θ΄αἴ νοβ [0], ρα οη Εἴ Οὐ Διη 6115. αἱ → ; ἄἀυθαραι}85, οἵ Πιολ μὰ → ; (1188 σοι ἰπαί 5. → ; Β υχμαδιι οἱ μ50᾽ οὗ → μεθ᾽ οὗ; τῷ οἱ παγαγίῳ → τῷ παναγίῳ; δαςγοβδηοῖο ϑρ᾽γῖπ, πα οἵ ΘΘμΙροΓ, οἱ ἴῃ βου δ θῇ, → .
Cite (SBL): Theodoret, Comm. Jer. 13.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/13-21
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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 14
14.1PG 81
α΄, Καὶ ἐγένετο (1όγος Κυρίου πρὸς “Ἱερεμίαν … παιδείας, ἵνα τῆς πονηρίας ἀναχόψῃ τὸν δρόμον. Διηγεῖται δὲ ὁ προφήτης τοὺς θρήνους, καὶ τὰς ὄλο- φύρσεις, τὰς δι᾽ ἀνομδρίαν γεγενημένας. Λέγει γὰρ ἐπιλελοιπέναι καὶ τὰς πηγὰς, καὶ τὰ φρέατα, καὶ πὰ ἐκ τῶν ὅμδόοων συστήματα " ἢκολούθησε δὲ καὶ ἡ τῆς γῆς ἀκαρπία, καὶ τὰ κτήνη δὲ οὐ τὰ ἥμερα μὖνον, ἀλλὰ καὶ τὰ ἄγρια, τοῦ πάθους μετέλα- κεν. ἽἝωροι γὰρ, φησὶν, ἐν ἀγρῷ ἕτεκον, καὶ ἐγκατέλιπον, ὅτι οὐκ ἦν βοτάνη. … Τοῦτο δὲ καὶ ἄνθρωπο! ποιοῦσ: διψῶντες, ταῖς. τῶν ἀνέμων αὔραις τὸ θερμὸν χαταψύχοντες, Εἶτα Ὁ ᾿ ὁ προφήτης ἱκετείαν προσφέρει, καὶ τῶν κοινῶν ἁμαρτημάτων ἀναμιμνήσχεται, καὶ ταύτῃ τὸν θεὸν μαροδία
a΄, Kai egeneto (1ogos Kyriou pros “Hieremian … paideias, hina tēs ponērias anachopsę̄ ton dromon. Diēgeitai de ho prophētēs tous thrēnous, kai tas olo- phyrseis, tas di᾽ anomdrian gegenēmenas. Legei gar epileloipenai kai tas pēgas, kai ta phreata, kai pa ek tōn homdooōn systēmata " ēkolouthēse de kai hē tēs gēs akarpia, kai ta ktēnē de ou ta hēmera mynon, alla kai ta agria, tou pathous metela- ken. HiEōroi gar, phēsin, en agrǭ hetekon, kai enkatelipon, hoti ouk ēn botanē. … Touto de kai anthrōpo! poious: dipsōntes, tais. tōn anemōn aurais to thermon chatapsychontes, Eita Ho ᾿ ho prophētēs hiketeian prospherei, kai tōn koinōn hamartēmatōn anamimnēschetai, kai tautę̄ ton theon marodia
1. "And the word of the Lord came to Jeremiah concerning the drought …" … as discipline, so as to cut short the course of wickedness. The prophet describes the laments and the wailing that came about through the lack of rain. For he says that the springs and the wells and the reservoirs filled by rain have failed; the barrenness of the land followed, and the animals, not only the tame but also the wild, shared in the suffering. "For hinds," he says, "gave birth in the field and abandoned their young, because there was no grass." … Men too do this when they are thirsty, cooling their heat in the breezes of the winds. Then the prophet offers supplication and recalls the common sins, and by this … God.
Jer 14:1 (quotation, high confidence) · Jer 14:2 (allusion, high confidence) · Jer 14:3 (allusion, high confidence) · Jer 14:4 (allusion, high confidence) · Jer 14:5 (quotation, high confidence) · Jer 14:6 (allusion, high confidence) · Jer 14:7 (allusion, high confidence)
Notes and citation
Summary: A drought sent as discipline dries up springs and fields so that even wild animals suffer, and the prophet confesses the people's sins.
- The column is badly damaged in the scan: words are lost after the lemma of 14:1, after the lemma of 14:5 (the wild asses snuffing the wind, 14:6), and at the end (probably "propitiates God"); marked "…". The comment paraphrases 14:2–7. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); the lemma of 14:6 lost; OCR debris and marginal number; marginal reference; marginal reference and Latin debris; words of the text lost): γεπθ. 1, Εἰ [αοίμηὶ 651 υότϑμηι θομιϊιὶ αὐ → … ; εἶδ, υἱ ργᾶνί 118 συγϑίθ ἐπ λιηγεῖται → Διηγεῖται; τὰι δυΐθῃι ργΟρ οῖδ → ; δοοίἀογαπι οἷν ραπαγίαιῃ " πη → ; (ον }Ππ5; οὐ α} 5. → ; Βδ5ι58, Πο) πιλπβαοίαβ ἀπη αχΑΐ, 56. οἰΐληι ᾿ → ; 568, τσ → ; γεα9, δ, → ; ογει ἄγριοι 4070, δἰ τεἰϊψιφτγιμιῖ, μία πὸ χων, → … ; Ιογοῃ. [1] → .
Cite (SBL): Theodoret, Comm. Jer. 14.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/14-1
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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.
14.8PG 81
η΄, Ὑπομονὴ "5 Ἰσραὶ,ῖ, σώζεις ἐν χαιρῷ κακῶν. Παρὰ σοῦ γὰρ τὸν ἔλεον προσμένομεν ἅπαντες. … αὐτόχθων ἐκκλίνων εἰς χατάλυμα; » Τὸ εὡς αὐτόχθων, », ὁ Σύρους, « ὡς ὁδίτης, ) ἡρμήνευσς. Τί δήποτε, φησὶ, παρορᾷς ἡμᾶς καὶ ἔοικας παροίκῳ χαταφρονοῦντι τῶν οἰχημάτων, ὡς ἀλλοτρίων, ἐν οἷς οἰκεῖ, καὶ ὀδίτῃ παριόντι, καὶ τῶν κατὰ τὴν ὁδὸν οὐκ ἐπιμελουμένῳ; 9΄. Μὴ ἔσῃ ὥσπερ ἄνθρωπος ὑπνῶν "ἦ, καὶ " ἀνὴρ οὐ δυνάμενος σώζειν; Οὔτε ὁ καθεύδων τῶν παρακαλούντων ἀκούει, καὶ ὁ ἀσθενείᾳ συνεζευγμένος ἐπαμύνειν οὐ δύναται. ᾿Αντὶ τοῦ " Μὴ ἀναδάλλῃ τὸν ἔλεον " καὶ γὰρ δύνασαι, καὶ ἐγρήγορας, καὶ πανταχοῦ πάρει, καὶ τοῖς πᾶσι παρίστασαι. Τοῦτο γὰρ ἐπήγαγε " « Καὶ σὺ ἐν ἡμῖν εἶ, Κύριε, καὶ τὸ ὄνομά σου ἐπικέκληται ἐφ᾽ ἡμᾶς " μὴ ἐπιλάθῃ "ἢ ἡμῶν. » Β Τίθησι δὲ καὶ τὴν παρὰ τοῦ Θεοῦ δοθεῖσαν ἀπό-. χρίσιν " ὕ. Ἠγάπησαν κινεῖν ᾿ πόδας αὑτῶν, καὶ οὐκ ἐφείσαντο. ν" Τουτέστιν εἰς τὴν τῆς πονηρίας ὁδόν" τοῦτο γὰρ διδάσκει καὶ τὰ ἐπιφερόμενα. « Καὶ ὁ Θεὸς οὐκ εὐδόκησεν ἐν αὑτοῖς. » Λέγει δὲ ὅτι καὶ τῶν ἀδικιῶν αὐτῶν τὴν μνήμην ποιήσεται, καὶ δίκας αὖποὺς ὧν ἐσέδησαν πράξεται. Παρεγγυᾷ δὲ καὶ τῷ προφήτῃ, τὰς ὑπὲρ αὐτῶν προσευχὰς μὴ ποιήσασθαι, καὶ φάσκει μήτε τῇ νηστείᾳ αὑτῶν προσέξειν, μῆτε τὰ; ὑπ αὐτῶν προσφερομένας δέξασθα: θυσίας, ἀλλὰ λιμῷ καὶ λοιμῷ, καὶ σφαγῇ παραδώσειν. Τούτων ἀκούσας ὁ προφήτης τῶν ψευδοπροφητῶν τὰς κροῤῥήσεις προφέρει, καί φησιν ἐκείνους τὰ ἕναντία ") προλέγειν, καὶ εἰρήνην αὐτοῖς ὑπισχνεῖσθαι, καὶ ( ἀγαθῶν ἀφθονίαν. ᾿Αλλὰ πάλιν ὁ Δεσπότης τῷ ποῦφήτῃ φησὶ, ψευδῆ προλέγειν ἐκείνους, οὐ θεῖοις λόγοις διακονοῦντας, οὐδὲ ὄργανα τῆς χάριτος γενομένους, ἀλλ᾽ ἅπερ ἐθέλουσι φθεγγομένους. « Οὐκ ἐνετειλάμην γὰρ αὐτοῖς, φησὶ, καὶ οὐκ ἐλάλησα πρὸς αὐτοὺς, ὅτι ὁράσεις ψευδεῖς, καὶ μαντείας, καὶ οἰωνίσματα "5, καὶ προαιρέσεις καρδίας αὐτῶν οὗτοι προφητεύουσιν ὑμῖν ᾽ν. » Ὁράσεις τὰ ἐνύπνια καλεῖ, οἱωνίσματα δὲ τὰς ὀρνεοσχοπίας". μαντείας δὲ τὰ ἐξ ἐνεργείας δαιμόνων " προαιρέσεις δὲ καρδίας, τὴν ἀπὸ τῶν λογισμῶν ἐξαπάτην. Εἴτα τούτοις αὐτοῖς ἀπειλεῖ καὶ τὴν ἐξ ἀῤῥωστίας τελευτὴν, καὶ τὴν ἐν πολέμῳ σφαγήν. « Ἐν" θανάτῳ γὰρ, φησὶ, νοσερῷ ἀποθανοῦνται "., καὶ ἐν ῥομφαίᾳ " καὶ λιμῷ τελευτήσουσι. ν» Σὺν δὲ τούτοις καὶ οἱ τοῖς τούτων ἀκολουθήσαντες λόγοις. Οὐκ ἀξιωθήσονται δὲ οὐδὲ ταφῆς, πάντων ὁμοίως τοῖς αὐτοῖς 18 περιπιπτόντων κακοῖς. ᾿Αλλὰ πάλιν ὁ φιλάνθρωπο:; τὰ σκυθρωπὰ προειπὼν, τοῖς τῆς μετανοίας χρήσασθαι φαρμάκοις παρεγγυᾷ. « “Καταγάγετε " γὰρ, φηδὶν, ἐν τοῖς ὀφθαλμοῖς "ἢ ὑμῶν δάκρυα ἡμέρας καὶ νυκτός" » διὰ τὸ μέγεθος τῶν ἐπενεχθησομένων ὑμῖν κακῶν. Διηγεῖται δὲ “) ὁ προφήτης τῶν γεγενημένων τὴν τραγῳδίαν. κη΄, ᾽Εὰν ἐξέλθω εἷς τὸ πεδίον, καὶ ἰδοὺ τραυματίαι ῥομφαίας " καὶ ἐὰν εἰσέλθω εἰς τὴν πόλιν, Ἰδοὺ πόνος “εμοῦ 35. Προστίθησι καὶ 33 τούτοις καὶ τὰ τῆς αἰχμαλωσίας κακά. « Ὅτι προφήτης καὶ ἱερεὺς ἐπορεύθησαν εἰς γῆν ἦν οὐκ ἔδεισαν. » Καὶ ὁ 3 μακάριος Δανιὴλ ὁ προφήτης, καὶ ὁ θεῖος Ἐζεκιῆλ, καὶ ἱερεὺς καὶ προφήτης, καὶ ἕτεροι δὲ πρὸς τούτοις πλεῖστοι ἱερεῖς μετέλαχον τῶν σκυθρωπῶν. Τῶν γὰρ ἀνοσίων ἐχείνων προμηθούμενος ὁ Θεὸς, συνέπεμψε καὶ προφήτας οἷόν τινας παιδονόμους καὶ διδασκάλους, ἵνα μὴ παντελῶς ἐκκλίνωσιν εἰς ἀσέδειαν. Ταῦτα διηγησάμενος, ὁ προφήτης πρὸς τὸν Θεὸν μεταφέρει τοὺς λόγους" « Μὴ ἀποδοχιμάζων ἀπεδοχίμασας τὸν Ἰούδαν, ἣ ἀπὸ "5 Σιὼν ἀπέστη ἡ ψυχή σου; » ᾿Αντὶ τοῦ, ἡ πρόνοιά σου " ἀνθρωπίνως τὰρ τέθεικε τὴν ψυχὴν; εἰς σαφεστέραν ἔμφασιν τῆς προφητείας. Λέγει δὲ ἀνίατον τὴν ἐπενεχθεῖσαν πληγὴν, καὶ ἐπιφέρει λέγων οὕτως " »
ē΄, Hypomonē "5 Israi,i, sōzeis en chairǭ kakōn. Para sou gar ton eleon prosmenomen hapantes. … autochthōn ekklinōn eis chatalyma? » To heōs autochthōn, », ho Syrous, « hōs hoditēs, ) hērmēneuss. Ti dēpote, phēsi, parorąs hēmas kai eoikas paroikǭ chataphronounti tōn oichēmatōn, hōs allotriōn, en hois oikei, kai oditę̄ parionti, kai tōn kata tēn hodon ouk epimeloumenǭ? 9΄. Mē esę̄ hōsper anthrōpos hypnōn "ē, kai " anēr ou dynamenos sōzein? Oute ho katheudōn tōn parakalountōn akouei, kai ho astheneią synezeugmenos epamynein ou dynatai. ᾿Anti tou " Mē anadallę̄ ton eleon " kai gar dynasai, kai egrēgoras, kai pantachou parei, kai tois pasi paristasai. Touto gar epēgage " « Kai sy en hēmin ei, Kyrie, kai to onoma sou epikeklētai eph᾽ hēmas " mē epilathę̄ "ē hēmōn. » B Tithēsi de kai tēn para tou Theou dotheisan apo-. chrisin " hy. Ēgapēsan kinein ᾿ podas hautōn, kai ouk epheisanto. n" Toutestin eis tēn tēs ponērias hodon" touto gar didaskei kai ta epipheromena. « Kai ho Theos ouk eudokēsen en hautois. » Legei de hoti kai tōn adikiōn autōn tēn mnēmēn poiēsetai, kai dikas aupous hōn esedēsan praxetai. Parengyą de kai tǭ prophētę̄, tas hyper autōn proseuchas mē poiēsasthai, kai phaskei mēte tę̄ nēsteią hautōn prosexein, mēte ta? hyp autōn prospheromenas dexastha: thysias, alla limǭ kai loimǭ, kai sphagę̄ paradōsein. Toutōn akousas ho prophētēs tōn pseudoprophētōn tas krorrhēseis propherei, kai phēsin ekeinous ta henantia ") prolegein, kai eirēnēn autois hypischneisthai, kai ( agathōn aphthonian. ᾿Alla palin ho Despotēs tǭ pouphētę̄ phēsi, pseudē prolegein ekeinous, ou theiois logois diakonountas, oude organa tēs charitos genomenous, all᾽ haper ethelousi phthengomenous. « Ouk eneteilamēn gar autois, phēsi, kai ouk elalēsa pros autous, hoti horaseis pseudeis, kai manteias, kai oiōnismata "5, kai proaireseis kardias autōn houtoi prophēteuousin hymin ᾽n. » Horaseis ta enypnia kalei, hoiōnismata de tas orneoschopias". manteias de ta ex energeias daimonōn " proaireseis de kardias, tēn apo tōn logismōn exapatēn. Eita toutois autois apeilei kai tēn ex arrhōstias teleutēn, kai tēn en polemǭ sphagēn. « En" thanatǭ gar, phēsi, noserǭ apothanountai "., kai en rhomphaią " kai limǭ teleutēsousi. n» Syn de toutois kai hoi tois toutōn akolouthēsantes logois. Ouk axiōthēsontai de oude taphēs, pantōn homoiōs tois autois 18 peripiptontōn kakois. ᾿Alla palin ho philanthrōpo:? ta skythrōpa proeipōn, tois tēs metanoias chrēsasthai pharmakois parengyą. « “Katagagete " gar, phēdin, en tois ophthalmois "ē hymōn dakrya hēmeras kai nyktos" » dia to megethos tōn epenechthēsomenōn hymin kakōn. Diēgeitai de “) ho prophētēs tōn gegenēmenōn tēn tragǭdian. kē΄, ᾽Ean exelthō heis to pedion, kai idou traumatiai rhomphaias " kai ean eiselthō eis tēn polin, Idou ponos “emou 35. Prostithēsi kai 33 toutois kai ta tēs aichmalōsias kaka. « Hoti prophētēs kai hiereus eporeuthēsan eis gēn ēn ouk edeisan. » Kai ho 3 makarios Daniēl ho prophētēs, kai ho theios Ezekiēl, kai hiereus kai prophētēs, kai heteroi de pros toutois pleistoi hiereis metelachon tōn skythrōpōn. Tōn gar anosiōn echeinōn promēthoumenos ho Theos, synepempse kai prophētas hoion tinas paidonomous kai didaskalous, hina mē pantelōs ekklinōsin eis asedeian. Tauta diēgēsamenos, ho prophētēs pros ton Theon metapherei tous logous" « Mē apodochimazōn apedochimasas ton Ioudan, hē apo "5 Siōn apestē hē psychē sou? » ᾿Anti tou, hē pronoia sou " anthrōpinōs tar tetheike tēn psychēn? eis saphesteran emphasin tēs prophēteias. Legei de aniaton tēn epenechtheisan plēgēn, kai epipherei legōn houtōs " »
8. "Hope of Israel, you save in a time of evils." For from you we all await mercy. "… and like a native turning aside to lodge?" "Like a native" the Syrian translated "like a wayfarer." Why, he says, do you overlook us, and are like a sojourner who cares nothing for the dwellings in which he lives, as belonging to others, and like a wayfarer who passes by and takes no care for what lies along the road? 9. "Will you be like a man asleep, or a man unable to save?" The sleeper does not hear those who call on him, and one yoked to weakness cannot help. That is: do not put off your mercy; for you are able, and you are awake, and you are present everywhere and stand by all. For this is what he added: "And you are among us, Lord, and your name has been called upon us; do not forget us." He sets down also the answer given by God: 10. "They loved to move their feet, and they did not spare" — that is, on the way of wickedness; for what follows teaches this as well: "And God took no pleasure in them." He says that he will remember their iniquities too, and exact from them the penalty for their impiety. He charges the prophet not to offer prayers for them, and declares that he will neither attend to their fasting nor accept the sacrifices they offer, but will hand them over to famine, pestilence and slaughter. Hearing this, the prophet brings forward the predictions of the false prophets, and says that they foretell the opposite, and promise them peace and an abundance of good things. But again the Master says to the prophet that they foretell falsehoods, not ministering divine words nor having become instruments of grace, but uttering whatever they wish: "For I did not command them," he says, "and I did not speak to them; for false visions, and divinations, and auguries, and the inclinations of their own hearts these men prophesy to you." He calls dreams visions, and observations of birds auguries; divinations are those that come from the working of demons, and the inclinations of the heart are the deception that comes from their own reasonings. Then he threatens these very men with death by sickness and slaughter in war: "For by a death of disease they will die, and by the sword and by famine they will perish." And with them also those who followed their words; they will not even be granted burial, all alike falling into the same evils. But again the lover of humankind, having foretold the grim things, charges them to use the medicines of repentance: "Let tears run down from your eyes day and night," because of the greatness of the evils that will be brought upon you. The prophet describes the tragedy of what happened: 18. "If I go out into the field, behold, men wounded by the sword; and if I enter the city, behold, the pain of famine." He adds to these the evils of the captivity as well: "For prophet and priest have gone into a land they did not know." For the blessed prophet Daniel, and the divine Ezekiel, both priest and prophet, and very many other priests besides shared in the grim things. For God, providing for those unholy people, sent prophets with them as tutors and teachers, so that they might not decline entirely into impiety. Having described these things, the prophet turns his words to God: 19. "Have you utterly rejected Judah, or has your soul departed from Zion?" That is, your providence; for he has put "soul" in human fashion, for a clearer expression of the prophecy. He says that the blow brought upon them is incurable, and goes on to say:
Textual problem in this passage: see the notes.
Jer 14:8 (quotation, high confidence) · Jer 14:9 (quotation, high confidence) · Jer 14:10 (quotation, high confidence) · Jer 14:11 (allusion, high confidence) · Jer 14:12 (allusion, high confidence) · Jer 14:13 (allusion, high confidence) · Jer 14:14 (quotation, high confidence) · Jer 14:15 (quotation, high confidence) · Jer 14:16 (allusion, high confidence) · Jer 14:17 (quotation, high confidence) · Jer 14:18 (quotation, high confidence) · Dan 1:6 (allusion, low confidence) · Ezek 1:3 (allusion, low confidence) · Jer 14:19 (quotation, high confidence)
Notes and citation
Summary: The prophet pleads with God, Israel's hope, not to act like a stranger; God refuses to hear prayer or fasting and condemns the false prophets of peace, and the prophet laments the sword, famine, and exile.
- "The Syrian" is the Syriac version. Part of the lemma of 14:8 is lost in the scan ("Why have you become like a sojourner in the land"), marked "…". The comment paraphrases 14:10–17; Daniel and Ezekiel in exile: Dan 1:6; Ezek 1:1–3. "Soul" of God is explained as human language, as at 9:9. Migne's footnotes and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); OCR debris (Migne's Latin column); words of the lemma lost; word split by a marginal reference and Latin debris): κα- Υεπβ. 8. Ῥαιδιιία στα 5, κῶν → κακῶν; Αἴ τὸ ομΐπῃ τἰξοτ ον ἀΐατη καὶς εἰ μι δυδῖι 65 υΐ ἀερτγθοδηίῃγ : οἱ αυϊ τομοίαγ ᾿μ γῆς Ῥέἰπ οἷς. ν» Αἰΐ οἰΐδπι 86 ἰπίφυϊίδι 68. θογ ἷῃ οἱ δὺ- Εἰ πὸ ἐπί Γ. [11 ες γο 8... → … ; ἢ αὑτοῖς. οὐ πλεῖ. 5 ἐν 32 Β τἀναντία. γιὰ εκ Β ἐπ᾽ ὀφθαλμούς. 35 οἷων. Η οὐτ. γ68 ἰδ}, 5 ὑμ. θε5. 'ῃ Β. ὡς. δι δὲ, Β οὐά!ι καί, → ; τραυ- Ἃ γεκβ. 18. δὶ ἐφτοδδις [ἰγῸ ἱπ αὐαια, Ἔτος σίαματίαι → τραυματίαι.
Cite (SBL): Theodoret, Comm. Jer. 14.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/14-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/14-8
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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.
14.20PG 81
χ', κα΄. Ἕγνωμεν, Κύριε, ἁμαρτίας ἡμῶν, ἀδικίας πατέρων ἡμῶν" ὅτι ἡμάρτομεν ἐναγτίον σου. Κόπασον 35 διὰ τὸ ὄδγομά σου. ᾿Αντὶ τοῦ" Παῦσαι χαλεπαίνων ἡμῖν καὶ μὴ εἰς ἡμᾶς ἀπίδῃς, ἀλλ᾽ εἰς τὸ ὄνομά σου. Σὸς γὰρ λαὸς χρηματίζομεν. ς« Μὴ ἀπολέσης " θρόνον δόξης σου. » Τὴν Ἱερουσαλὴμ οὕτως ὠνόμασε καὶ ὁ Κύριος; ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη, τοὺς ὄρκους ἀπαγορεύων, « Μήτε εἰς Ἱεροσόλυμα ὁμότῃς, ὅτι θρόνος "5 ἐστὶ τοῦ μεγάλου βασιλέως "» ἐκεῖ γὰρ τὴν οἰκείαν ἐπιφάνειαν ἐποιεῖτο. ᾿Αναμιμνήσκει δὲ καὶ τῆς πρὸς τοὺς πατέρας γεγενημένης διαθήκης, καὶ ὅτι παρὰ τῶν εἰδώλων οὐδεμία βοήθεια - ἀλλ᾽ αὐτὸς τὸν ἄνωθεν φερόμενον "5 ὑετὸν χορηγεῖ" οὐ γὰρ ἀχυθέρνητος ἡ κτίσις" τοῦτο γάρ φησι" « Καὶ δ᾽5 οὐρανὸς δώσει πλησμονὴν αὑτοῦ 5". οὐκὶ σὺ αὐτὸς, Κύριε, καὶ ὑπομενοῦμέν σε; ὅτι σὺ ἐποίησας σύμπαντα ταῦτα.
ch', ka΄. Hegnōmen, Kyrie, hamartias hēmōn, adikias paterōn hēmōn" hoti hēmartomen enagtion sou. Kopason 35 dia to odgoma sou. ᾿Anti tou" Pausai chalepainōn hēmin kai mē eis hēmas apidę̄s, all᾽ eis to onoma sou. Sos gar laos chrēmatizomen. s« Mē apolesēs " thronon doxēs sou. » Tēn Hierousalēm houtōs ōnomase kai ho Kyrios? en tois hierois Euangeliois ephē, tous orkous apagoreuōn, « Mēte eis Hierosolyma homotę̄s, hoti thronos "5 esti tou megalou basileōs "» ekei gar tēn oikeian epiphaneian epoieito. ᾿Anamimnēskei de kai tēs pros tous pateras gegenēmenēs diathēkēs, kai hoti para tōn eidōlōn oudemia boētheia - all᾽ autos ton anōthen pheromenon "5 hyeton chorēgei" ou gar achythernētos hē ktisis" touto gar phēsi" « Kai d᾽5 ouranos dōsei plēsmonēn hautou 5". ouki sy autos, Kyrie, kai hypomenoumen se? hoti sy epoiēsas sympanta tauta.
20–21. "We know, Lord, our sins, the iniquities of our fathers; for we have sinned before you. Cease, for your name's sake." That is: stop being angry with us, and do not look to us but to your name; for we are called your people. "Do not destroy the throne of your glory." So he named Jerusalem; and the Lord too said in the holy Gospels, forbidding oaths: "Do not swear by Jerusalem, for it is the throne of the great King"; for there he made his manifestation. He reminds him also of the covenant made with the fathers, and that there is no help from the idols; but he himself supplies the rain that comes from above, for creation is not without a helmsman. For this is what he says: 22. "And the heaven will give its abundance. Are you not he, Lord? And we will wait for you, for you have made all these things."
Jer 14:20 (quotation, high confidence) · Jer 14:21 (quotation, high confidence) · Matt 5:35 (quotation, high confidence) · Jer 14:22 (quotation, high confidence)
Notes and citation
Summary: The people confess their sins and appeal to God's name, his throne in Jerusalem, and his covenant; only he, not the idols, gives rain.
- Theodoret's quotation of Matt 5:34–35 combines "throne of God" (said of heaven) with "city of the great King" (said of Jerusalem). The Septuagint of 14:22 differs from the Hebrew.
Cite (SBL): Theodoret, Comm. Jer. 14.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/14-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/14-20
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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 15
15.2PG 81
Πρὸς ταῦτα πάλιν ὁ Δεσπότης ἀποχρίνεται, ὅτι « Ἐὰν στῇ Μωσῆ; "5 καὶ Σαμουὴλ πρὸ προσώπου μου, οὐκ ἔστιν ἡ Ψυχή μου "5 ἐν αὐτοῖς. » Διὰ τούτων δὲ τὸν προφήτην ψυχαγωγεῖ. Μὴ νόμιζε γὰρ, φησὶν, ὅτι σοῦ καταφρονῶν τὴν πρεσδείαν οὐ δέχομαι" οὐδὲ χὰρ ἐκείνοις εἶξα ἂν ἀντιδολοῦτιν, οἱ τοσαῦτα εἰργάσαντο θαύματα. Τούτων μέντοι ἐμνήσθη, καὶ ὡς πρεσδυτέρων, καὶ ὡς πολλάκις αὐτὸν ὑπὲρ τοῦ λαοῦ πεπεικότων. Καὶ Μωσῆς γὰρ ὁ μέγας ἐπὶ τῆς μοσχοποιῖας τοῦ Θεοῦ εἰρηκότος, « "Ἑασόν με, καὶ θυμωἤνεγχεν, καὶ τοῖς ἡμαρτηκόσι τὸν Δεσπότην κατήλλαξε· καὶ μέντοι καὶ Σαμουΐδλλὴ ταυτὸ τοῦτο δέδραχεν, καὶ πλεῖστου ὑετὺὴν ἐν ὥρᾳ θέρους χατἔγαγεν. Εἶτα κελεύει τῷ προφήτῃ τὸν παρεστῶτα ἀπολῦσαι λαόν. β΄. ᾿Εξὰν δὲ εἴπωσι πρὸς σὲ, φησὶ, Ποῦ ἐξελευ. σόμεθα; ἐρεῖς πρὸς αὐτοὺς, Τάδε «1έγει Κύριος" Ὅσοι εἰς θάνατον", εἰς θάνατον " καὶ ὅσοι εἰς μάχαιραν, εἰς μάχαιραν" καὶ ὅσοι εἷς «ιμὲν, εἰς «μόν» καὶ ὅσοι εἰς αἰχμαιϊωσίαν,, εἷς αἰχμαλωσίαν. Ταῖς γὰρ τέσσαρσι ταύταις αὐτοὺς ὑποδαλῶ συμφοραῖς. Καὶ πρὸς τούτοις, οἱ τεθνεῶτες βοοὶ γενήσονται θηρίων καὶ
Pros tauta palin ho Despotēs apochrinetai, hoti « Ean stę̄ Mōsē? "5 kai Samouēl pro prosōpou mou, ouk estin hē Psychē mou "5 en autois. » Dia toutōn de ton prophētēn psychagōgei. Mē nomize gar, phēsin, hoti sou kataphronōn tēn presdeian ou dechomai" oude char ekeinois eixa an antidoloutin, hoi tosauta eirgasanto thaumata. Toutōn mentoi emnēsthē, kai hōs presdyterōn, kai hōs pollakis auton hyper tou laou pepeikotōn. Kai Mōsēs gar ho megas epi tēs moschopoiias tou Theou eirēkotos, « "Heason me, kai thymōēnenchen, kai tois hēmartēkosi ton Despotēn katēllaxe; kai mentoi kai Samouïdllē tauto touto dedrachen, kai pleistou hyetyēn en hōrą therous chategagen. Eita keleuei tǭ prophētę̄ ton parestōta apolysai laon. b΄. ᾿Exan de eipōsi pros se, phēsi, Pou exeleu. sometha? ereis pros autous, Tade «1egei Kyrios" Hosoi eis thanaton", eis thanaton " kai hosoi eis machairan, eis machairan" kai hosoi heis «imen, eis «mon» kai hosoi eis aichmaiïōsian,, heis aichmalōsian. Tais gar tessarsi tautais autous hypodalō symphorais. Kai pros toutois, hoi tethneōtes booi genēsontai thēriōn kai
To this the Master answers again: 1. "If Moses and Samuel stand before my face, my soul is not toward them." By these words he consoles the prophet. For do not think, he says, that I reject your embassy out of contempt for you; for I would not have yielded even to those men if they had entreated me, men who worked such great wonders. He mentioned them as being elders, and as having often prevailed on him on behalf of the people. For when God said to the great Moses at the making of the calf, "Let me alone, and in my anger …," … and reconciled the Master with those who had sinned; and indeed Samuel did this very thing, and brought down abundant rain in the summer season. Then he bids the prophet dismiss the people standing by. 2. "And if they say to you," he says, "Where shall we go out? you shall say to them: Thus says the Lord: Those for death, to death; and those for the sword, to the sword; and those for famine, to famine; and those for captivity, to captivity." For I will subject them to these four calamities. And besides this, the dead will become food for beasts and …
Textual problem in this passage: see the notes.
Jer 15:1 (quotation, high confidence) · Exod 32:10 (quotation, high confidence) · Exod 32:14 (allusion, high confidence) · 1 Sam 12:18 (allusion, high confidence) · Jer 15:2 (quotation, high confidence) · Jer 15:3 (allusion, medium confidence)
Notes and citation
Summary: Not even Moses and Samuel, who had turned God's anger before, could intercede now; the people are assigned to death, sword, famine, and captivity.
- Moses' intercession after the golden calf: Exod 32:10–14; Samuel's prayer and the summer rain: 1 Sam 12:17–18 (and his intercession, 1 Sam 7:9). Lines are lost in the scan in the account of Moses ("I will destroy them; but he did not let him alone") and at the end; marked "…". Migne's Latin debris has been removed.
Notes on the original text
- Digital text corrected (word split by OCR debris (Migne's Latin column)): χατἴη 6 ττ μοί, ἰπεἰ ἐπί ἰῇ μδ 6.» μοί ᾶπὶ αυΐ “-- «Ἐἰ ἰη ΞΜ Π οσ. νὴ, ὃ 566. Α ἔλλαξε' → κατήλλαξε·.
Cite (SBL): Theodoret, Comm. Jer. 15.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-2
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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.
15.4PG 81
δ', Καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας " πάσαις ταῖς βασιλείαις τῆς γῆς. Προλέγει καὶ τὰ μετὰ τὴν ἐπάνοδον γενησύμενα, καὶ τὰ ἐπὶ τῶν Μακεδόνων Β συμθηδόμενα, καὶ τὴν ὑπὸ Ῥωμαίων αὐτοῖς ἐπενεχθησομένην πανωλεθρίαν. Τὰ μέντοι πρῶτα διὰ τὴν τοῦ Μανασσῆ σκε:" ἀλλ᾽ οὐκ ἄδιχο: ὁ κριτὴς, οὐδὲ ἀλλοτρίας εὐθύνας εἱσπράττεται, ἀλλ᾽ ὡς χοινωνήσαντας τῆς ἀσπεύείας, καὶ προθύμως τῷ πονηρῷ συνεργήσαντας
d', Kai paradōsō autous eis anankas " pasais tais basileiais tēs gēs. Prolegei kai ta meta tēn epanodon genēsymena, kai ta epi tōn Makedonōn B symthēdomena, kai tēn hypo Rhōmaiōn autois epenechthēsomenēn panōlethrian. Ta mentoi prōta dia tēn tou Manassē ske:" all᾽ ouk adicho: ho kritēs, oude allotrias euthynas heisprattetai, all᾽ hōs choinōnēsantas tēs aspeueias, kai prothymōs tǭ ponērǭ synergēsantas
4. "And I will hand them over to distresses in all the kingdoms of the earth." He foretells also what would happen after the return: what befell them under the Macedonians, and the utter destruction that the Romans would bring upon them. The first things, however, came because of Manasseh's … ; but the judge is not unjust, nor does he exact the penalty for others' faults, but punishes them as having shared in the impiety and eagerly cooperated with the wicked one.
Jer 15:4 (quotation, high confidence) · 2 Kgs 21:11 (allusion, low confidence)
Notes and citation
Summary: Judah will suffer among all kingdoms, under the Macedonians and the Romans; though Manasseh began the impiety, the people are punished for sharing in it.
- A word is lost after "Manasseh's" (probably "impiety"), marked "…". The lemma of 15:4 continues "because of Manasseh son of Hezekiah"; Theodoret insists that God does not punish one for another's sin.
Cite (SBL): Theodoret, Comm. Jer. 15.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-4
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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.
15.5PG 81
ε'. Τίς φείσεται ἐπὶ σοὶ, Ἱερουσαλήμ; καὶ τίς δειλιάσει" ἐπὶ σοί; ἣ τίς ἀνακάμψει ἐρωτῆσαι" τὰ εἰς εἰρήνην σοι"; "Ἀντὶ τοῦ, Πᾶσιν ἀνθρώποις δόξεις δίκαια πεπονθέναι. Εἰώθασ! γὰρ οἱ ἄνθρωποι, ὅταν τινὰ τῶν ἄκρᾳ πονηρίᾳ συζώντων ἴδωσι τιμωρυύμενην, οὐ μόνον οὐ συναλγεῖν, ἀλλὰ καὶ οὖν" Ἐδεσθαι τοῖς ἠδικημένοις, ὡς τῆς ἐκείνου πονηρίας ἀπηλλαγμένοις.
e'. Tis pheisetai epi soi, Hierousalēm? kai tis deiliasei" epi soi? hē tis anakampsei erōtēsai" ta eis eirēnēn soi"? "Anti tou, Pasin anthrōpois doxeis dikaia peponthenai. Eiōthas! gar hoi anthrōpoi, hotan tina tōn akrą ponērią syzōntōn idōsi timōryymenēn, ou monon ou synalgein, alla kai oun" Edesthai tois ēdikēmenois, hōs tēs ekeinou ponērias apēllagmenois.
5. "Who will spare you, Jerusalem? And who will be afraid for you? Or who will turn back to ask about your peace?" That is: to all people you will seem to have suffered justly. For people are accustomed, when they see someone who lives in extreme wickedness being punished, not only not to share his pain, but even to rejoice with those he wronged, as now freed from his wickedness.
Jer 15:5 (quotation, high confidence)
Notes and citation
Summary: No one will pity Jerusalem, for all will see its punishment as just.
Notes on the original text
- Digital text corrected (stray letter): οὐ ᾿Ν συναλγεῖν → οὐ συναλγεῖν.
Cite (SBL): Theodoret, Comm. Jer. 15.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-5
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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.
15.6PG 81
ς΄. Σὺ ἀπεστράφης μου, 1έγει Κύριος" ἐπίσω πορεύσῃ. Ὃ δέδραχας, πείσῃ" τὸ δὲ « ὀπίσω τὸς ρεύσῃ, ν» ἀντὶ τοῦ « ταπεινωθήσῃ » τέθεικεν. ε Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ διαφθερῶ σε, καὶ οὐκέτι ἀνήσω αὐτούς δ.» Οὐκέτι γὰρ χρήσομαι τῇ προτέρᾳ μακροθυμίᾳ. Εἶτα διδάσκων ὡς παρὰ γνώμὴν χολάξειν ἀναγχάζξεται, οἱονεὶ συναλγῶν λέγει "" « Ἐν πύλαις "' λαυῦ μου σα 53 τὸν λαόν μου διὰ κακίας αὐτῶν, καὶ οὐκ ἐπεῦτράν φησαν δ᾽.» Αὐτοὶ τὸν ὄλεθρον ἐπεσπάσαντο, πιῦσασθαι τῆς πονηρίας μὴ βουληθέντες. Λέγει δὲ διὰ τὴν τῶν ἀνδρῶν ἀναίρεσιν καὶ τὰς χήρας πληθυδῆναι, καὶ πάλιν διὰ τὴν αὐτὴν αἰτίαν τὰς μητέρας στερηθῆναι τῶν παίζων. ε« Ἐπήγαγον γὰρ, φησὶν, Ὁ ἐπὶ τὴν μητέρα νεανίσκων ὅδ ταλαιπωρίαν "' ἐν μετημδρία" ἐπέῤῥιψα ἐπ᾽ αὐτὴν ἐξαίφνης τρόμον καὶ σπουδὴν "7.» … ἡ ψυχὴ αὐτῆς. Διαφόρως τὴν συμφορὰν ἐτραγῴδησεν, ἵνα διδάξῃ "᾽ τοὺς ἀτεράμονας, καὶ πείσῃ τὴν προτέραν καταλιπεῖν ἀσέδειαν. « Ἐπέδυ ὁ ἥλιος αὐτῇ ἔτι μεσούσης “ ἡμέρας. » Τοῖς γὰρ πενθοῦσι σκότος ὀνομάζεται “"' καὶ τὸ φῶς " ταῦτα καὶ τὰ τούτοῖς παραπλήσια εἰρηκὼς ὁ προφήτης ὀλοφύρεται ὑ. Οἴμοι, μήτηρ "", ὥς τινά μι ἔτεκχες “᾽ ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ Υῇ "ἢ οὐκ ᾿' ὡρέλησα, οὐδὲ ὠὡφέιϊησέ με οὐδείς" ἡ δ᾽ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμέγοις με. Τὸ «ὠφέλησαν ε« ὥφλησα» ὁ Σύρος ἡρμήνευσε " λέγει τοίνυν, ὅτι Οὔτε ὥφληκα 4“, οὔτε δεδάνειχα᾽ καὶ πολλοὺς ἐκτησάμην ἐχθροὺς, οἱ διηνεκῶς λοιδοροῦνται “7 καὶ ἐπαρῶνται. Τὰ συμδούλια " γὰρ, ὡς τὰ πολλὰ, τίκτειν τὰς ἀπειθείας 5 φιλεῖ, Κατὰ μέντοι τὴν ληνικὴν ἑρμιηνείαν οὕτω νοητέον, ὅτι Θρήνων εἰμὶ ἄξιος μάτην παραχθεὶς εἰς τόνδε τὸν βίον " οὔτε τὰρ ὥνησά τινα, οὔτε ὠφέλειαν παρ᾽ ἑτέρων ἐκομισάμην- ἀρὰς δὲ μόνον δέχομαι παρὰ τῶν ἀκουόντῶν τὰς προφητείας.
s΄. Sy apestraphēs mou, 1egei Kyrios" episō poreusę̄. Ho dedrachas, peisę̄" to de « opisō tos reusę̄, n» anti tou « tapeinōthēsę̄ » tetheiken. e Kai ektenō tēn cheira mou epi se, kai diaphtherō se, kai ouketi anēsō autous d.» Ouketi gar chrēsomai tę̄ proterą makrothymią. Eita didaskōn hōs para gnōmēn cholaxein ananchazxetai, hoionei synalgōn legei "" « En pylais "' lauy mou sa 53 ton laon mou dia kakias autōn, kai ouk epeutran phēsan d᾽.» Autoi ton olethron epespasanto, piysasthai tēs ponērias mē boulēthentes. Legei de dia tēn tōn andrōn anairesin kai tas chēras plēthydēnai, kai palin dia tēn autēn aitian tas mēteras sterēthēnai tōn paizōn. e« Epēgagon gar, phēsin, Ho epi tēn mētera neaniskōn hod talaipōrian "' en metēmdria" eperrhipsa ep᾽ autēn exaiphnēs tromon kai spoudēn "7.» … hē psychē autēs. Diaphorōs tēn symphoran etragǭdēsen, hina didaxę̄ "᾽ tous ateramonas, kai peisę̄ tēn proteran katalipein asedeian. « Epedy ho hēlios autę̄ eti mesousēs “ hēmeras. » Tois gar penthousi skotos onomazetai “"' kai to phōs " tauta kai ta toutois paraplēsia eirēkōs ho prophētēs olophyretai hy. Oimoi, mētēr "", hōs tina mi etekches “᾽ andra dikazomenon kai diakrinomenon en pasę̄ tę̄ Yę̄ "ē ouk ᾿' hōrelēsa, oude hōōpheiïēse me oudeis" hē d᾽ ischys mou exelipen en tois katarōmegois me. To «ōphelēsan e« hōphlēsa» ho Syros hērmēneuse " legei toinyn, hoti Oute hōphlēka 4“, oute dedaneicha᾽ kai pollous ektēsamēn echthrous, hoi diēnekōs loidorountai “7 kai eparōntai. Ta symdoulia " gar, hōs ta polla, tiktein tas apeitheias 5 philei, Kata mentoi tēn lēnikēn hermiēneian houtō noēteon, hoti Thrēnōn eimi axios matēn parachtheis eis tonde ton bion " oute tar hōnēsa tina, oute ōpheleian par᾽ heterōn ekomisamēn- aras de monon dechomai para tōn akouontōn tas prophēteias.
6. "You have turned away from me, says the Lord; you will go backward." What you have done, you will suffer; "you will go backward" he has put for "you will be humbled." "And I will stretch out my hand against you and destroy you, and I will no longer let them go." For I will no longer use my former long-suffering. Then, teaching that he is compelled to punish against his will, he says, as though sharing their pain: 7. "In the gates of my people … my people, because of their wickedness, and they did not turn back." They themselves drew destruction upon themselves, being unwilling to cease from wickedness. He says that through the killing of the men the widows were multiplied, and again for the same reason the mothers were bereaved of their children. 8. "For I brought upon the mother wretchedness of young men at noon; I cast upon her suddenly trembling and haste." 9. "… her soul …" He has described the calamity in a variety of tragic images, to teach the obdurate and persuade them to abandon their former impiety. "The sun set on her while it was still midday." For to those who mourn, even light is called darkness. Having said these and similar things, the prophet laments: 10. "Woe is me, mother, that you bore me, a man judged and contended with in all the land! I have not profited, nor has anyone profited me; my strength has failed among those who curse me." For "I have not profited" (ὠφέλησα) the Syrian translated "I have not owed" (ὤφλησα); so he says: I have neither borrowed nor lent, yet I have gained many enemies, who continually revile and curse me; for counsel, as often happens, tends to breed disobedience. According to the Greek version, however, it is to be understood thus: I deserve to be lamented, brought into this life in vain; for I neither helped anyone nor received help from others, but receive only curses from those who hear the prophecies.
Jer 15:6 (quotation, high confidence) · Jer 15:7 (quotation, high confidence) · Jer 15:8 (quotation, high confidence) · Jer 15:9 (quotation, high confidence) · Jer 15:10 (quotation, high confidence)
Notes and citation
Summary: God, compelled against his will, will destroy the people who turned away, leaving widows and bereaved mothers; Jeremiah laments that he was born to strife and curses.
- "The Syrian" is the Syriac version; "the Greek version" is the Septuagint. Words are lost in the lemma of 15:7 ("I bereaved, I destroyed") and of 15:9 ("she who bore seven languished, her soul was weary"); marked "…". Migne's footnotes have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); words of the lemma lost): "Ι ες. (παι ΠΧ Χ), ο. χνῖῖ, 41, 45. 601}. ο. κν, 4. ἰδία καὶ Σαμ. τ. «. δέδρ. δά «αοηια ἀ016ΠῚ καὶ πλεῖστον, χ. τ. λ.. 24 “ἀ. αὐτοῖς. δο᾽ λέγ. Β αἰἰά. ὁ θεός. 5' ἐν πύλαις λαοῦ μου. μᾶν. ἀπώλεσαν, ιιχία τας. νεανίσκους, "δ τ → … .
Cite (SBL): Theodoret, Comm. Jer. 15.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-6
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-15-6) · 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.
15.11PG 81
ια΄. Γένοιτο 15, Κύριε, 1" κατευθυγόνγτων αὐτῶν, εἰ μὴ παρέστην σοι ἐξ’ καιρῷ τῶν κακῶν αὐτῶν, καὶ ᾽" ἐγ καιρῷ θιίψεως αὐτῶν, εἰς ἀγαθὰ πρὸς τὶν ἐχθρόν. “Ακουσὸν αὑτῶν, φησὶν, ἐπαρωμένων " πολλάχ'ς 15. σοι τὰς ὑπὲρ αὑτῶν ἱχετείας χον. Εἴτα πάλιν ἐκ προσώπου τοῦ Θεοῦ" ι8', ιγ΄. Εἰ 1. γνωσθήσεται σίδηρος, καὶ περιδόλαιον χαλκοῦν. ᾿Ισχύν σου 15, καὶ τοὺς θησαυρούς σου εἷς προνομὴν δώσω, ἀντάλιἪλαγμα 15 διὰ πάσας τὰς ἁμαρτίας σου ἐν πᾶσι τοῖς ἐρίοις σου. Μὴ θαῤῥίτητε, φησὶ, μὴ χαλκχέοις λαίοις, μὴ σιδηροῖς " πάντα γὰρ ὑμῶν τὸν πλοῦτον παραδώσω τοῖς πολεμίοις, καὶ ἔσται τοῦτο τῶν σῶν ἁμαρτημάτων ἀντίδοσις, Πρηστίθησι δὲ τούτοις καὶ τὶν γεγενημένην αἰχμαλωσίαν. Ταῦτα προειπὼν ὁ προφήτης, χένδυνον ὑπομένει τῶν ἀκούειν οὐκ ἀνεχομένων, ἀνελεῖν αὐτὸν πειραθέντων, καὶ παρακαλεῖ τὸν τῶν ὅλων Θεὸν, καί φησι"
ia΄. Genoito 15, Kyrie, 1" kateuthygongtōn autōn, ei mē parestēn soi ex’ kairǭ tōn kakōn autōn, kai ᾽" eg kairǭ thiipseōs autōn, eis agatha pros tin echthron. “Akouson hautōn, phēsin, eparōmenōn " pollach's 15. soi tas hyper hautōn hicheteias chon. Eita palin ek prosōpou tou Theou" i8', ig΄. Ei 1. gnōsthēsetai sidēros, kai peridolaion chalkoun. ᾿Ischyn sou 15, kai tous thēsaurous sou heis pronomēn dōsō, antaliĒlagma 15 dia pasas tas hamartias sou en pasi tois eriois sou. Mē tharrhitēte, phēsi, mē chalkcheois laiois, mē sidērois " panta gar hymōn ton plouton paradōsō tois polemiois, kai estai touto tōn sōn hamartēmatōn antidosis, Prēstithēsi de toutois kai tin gegenēmenēn aichmalōsian. Tauta proeipōn ho prophētēs, chendynon hypomenei tōn akouein ouk anechomenōn, anelein auton peirathentōn, kai parakalei ton tōn holōn Theon, kai phēsi"
11. "So be it, Lord, for those who prosper, if I did not stand before you in the time of their evils and in the time of their affliction, for good, against the enemy." Hear them, he says, cursing me, though I often … supplications to you on their behalf. Then again, in the person of God: 12–13. "Will iron be known? And a bronze covering? Your strength and your treasures I will give as plunder, in exchange for all your sins, in all your borders." Do not take courage, he says, in bronze …, nor in iron; for I will hand over all your wealth to the enemies, and this will be the requital of your sins. He adds to these the captivity that took place. Having foretold these things, the prophet endures danger from those who could not bear to hear him and tried to kill him; and he entreats the God of all and says:
Textual problem in this passage: see the notes.
Jer 15:11 (quotation, high confidence) · Jer 15:12 (quotation, high confidence) · Jer 15:13 (quotation, high confidence) · Jer 15:14 (allusion, medium confidence)
Notes and citation
Summary: Jeremiah protests that he interceded for those who curse him; God answers that no bronze or iron will save Judah's wealth from the enemy.
- The Septuagint of 15:11–14 differs considerably from the Hebrew. Words are lost in the scan after "I often" (probably "offered") and after "bronze" (probably "walls"), marked "…". 15:14 is paraphrased. Debris has been removed.
Notes on the original text
- Digital text corrected (word split by OCR debris; word split by OCR debris (Migne's Latin column)): ἴὰχ δἰ Πα δεῖμα, ὧδ [ἃ Μαιογ → λαιον ; θησαυ- (ἃ (πὶ ἔμ} εούς → θησαυρούς.
Cite (SBL): Theodoret, Comm. Jer. 15.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-11
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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.
15.15PG 81
ιε΄. Μνήσθητί μου, Κύριε, καὶ ἐπίσκεψαί με, καὶ ἀθώωσόν [ιε ἀπὸ τῶν καταδιωκόντων μ8. ᾿Αντὶ τοῦ " Μὴ παραδῷς με τοῖς χαταδιώχουσέ με΄ ὁ γὰρ ἀθῶος ἐλευθεροῦται. « Μὴ εἰς μακροθυμίαν σου λάθῃς κάκως 7 χοώμενος, γαὶ χηλάξειν τοὺς ἀδικοῦντας ἀναβαλλόμενος, τοὺς ἀδικουμένους ἡμᾶς ἀνιᾶς. « Γνῶθι, εἰ 85 ἔλαθον περὶ σοῦ ὀνειδισμόν. » … "ς΄. ᾿Ὑχκὸ 8' τῶν ἀθετούνγτων τοὺς «Ἰόγρυς σου. Σοῦ χάριν, ὦ Δέσποτα, τοῖς παροῦσιν ἀλγεινοῖς περι πέπτωχα᾽ τοὺς σοὺς γὰρ λόγους διαπορθμεύων ἐγενόμην. ε Συντέλεσον αὐτοὺς, καὶ ἔσται ὁ λόγος αου ἐμοὶ εἰς εὐφροσύνην, καὶ εἰς χαρὰν καρδίας μον, ὅτι ἐπικέκληται τὸ ὄνομά σου ἐπ᾽ ἐμέ 55.» Ἐπειδὴ νομίζουσι ψευδῆ με προλέγειν, ταῖς δὲ τῶν ψευδοπροφητῶν ὑποσχέσεσιν ὡς ἀληθέσι προσέχουσι, «οὺς λόγους μου τοῖς ἔργοις βεδαίωσον, καὶ ταύτῃ με ψυχαγώγησον. Εἶτα λέγει, ὡς οὔτε τραπέζης αὑτοῖς, οὔτε γέλωτος ἐχοινώνησεν, ἀλλὰ τὸ θεῖον πάντων προετίμησε 53 δέος" καὶ διὰ τὴν πονηρίαν αὐτῶν, καὶ διὰ τὴν τιμωρίαν, ἀνιώμενος διετέλεσεν " ἀλλ᾽ εὐθὺς αὐτὸν ὁ Δεσπότης ψυχαγωγεῖ, καί φησι" ιῦῦ. ᾿Εὰν ἀποστρέψῃς 5". καὶ ἀποκαταστήσω σε, πρὸ προσώπου μου στήσῃ ᾿ καὶ ἐὰν ἐξαγάγῃς τίμιον ἀπὸ 5 ἀναξίου, ὡς στόμα 5" μου ἔσῃ. Οὐ μικρός σοι, φησὶ, παρ᾽ ἐμοῦ 57 πεφύλαχται μισθὸς τοῦτον ἀναδεξαμένῳ τὸν πόνον" ἐὰν γάρ τινα τῶν πλανωμένων ἐπιστρέψῃς, πολλῆς παρ᾽ ἐμοὶ παῤῥησίας μεθέξεις. Τοῦτο γὰρ δηλοῖ τὸ « πρὸ προσώπου μου στήσῃ. » Κἄν τινα τῶν ἀνοσίων μεταδάλῃ, καὶ πείσῃς ἑλέσθαι τὰ ἐπὶ τὸ χρεῖττον "5, τῷ στόματί βου ἀπεικασθήσῃ " καὶ γὰρ ἐγὼ λόγῳ τὰ μὲν 55 ὄντα ἐποίησα, καὶ σὺ λόγῳ τοὺς τῆς κακίας ἐργάτας μετα-. δάλῃς " εἰς ἀρετήν. Ὑπέσχετο δὲ αὐτῷ πάλιν τὸ ἄμαχον καὶ ἀήττητον, καὶ τῶν ἐξ ἀρχῆς γεγενημένων
ie΄. Mnēsthēti mou, Kyrie, kai episkepsai me, kai athōōson [ie apo tōn katadiōkontōn m8. ᾿Anti tou " Mē paradǭs me tois chatadiōchouse me΄ ho gar athōos eleutheroutai. « Mē eis makrothymian sou lathę̄s kakōs 7 choōmenos, gai chēlaxein tous adikountas anaballomenos, tous adikoumenous hēmas anias. « Gnōthi, ei 85 elathon peri sou oneidismon. » … "s΄. ᾿Hychko 8' tōn athetoungtōn tous «Iogrys sou. Sou charin, ō Despota, tois parousin algeinois peri peptōcha᾽ tous sous gar logous diaporthmeuōn egenomēn. e Synteleson autous, kai estai ho logos aou emoi eis euphrosynēn, kai eis charan kardias mon, hoti epikeklētai to onoma sou ep᾽ eme 55.» Epeidē nomizousi pseudē me prolegein, tais de tōn pseudoprophētōn hyposchesesin hōs alēthesi prosechousi, «ous logous mou tois ergois bedaiōson, kai tautę̄ me psychagōgēson. Eita legei, hōs oute trapezēs hautois, oute gelōtos echoinōnēsen, alla to theion pantōn proetimēse 53 deos" kai dia tēn ponērian autōn, kai dia tēn timōrian, aniōmenos dietelesen " all᾽ euthys auton ho Despotēs psychagōgei, kai phēsi" iyy. ᾿Ean apostrepsę̄s 5". kai apokatastēsō se, pro prosōpou mou stēsę̄ ᾿ kai ean exagagę̄s timion apo 5 anaxiou, hōs stoma 5" mou esę̄. Ou mikros soi, phēsi, par᾽ emou 57 pephylachtai misthos touton anadexamenǭ ton ponon" ean gar tina tōn planōmenōn epistrepsę̄s, pollēs par᾽ emoi parrhēsias methexeis. Touto gar dēloi to « pro prosōpou mou stēsę̄. » Kan tina tōn anosiōn metadalę̄, kai peisę̄s helesthai ta epi to chreitton "5, tǭ stomati bou apeikasthēsę̄ " kai gar egō logǭ ta men 55 onta epoiēsa, kai sy logǭ tous tēs kakias ergatas meta-. dalę̄s " eis aretēn. Hypescheto de autǭ palin to amachon kai aēttēton, kai tōn ex archēs gegenēmenōn
15. "Remember me, Lord, and visit me, and acquit me of those who persecute me." That is: do not hand me over to those who persecute me; for the one acquitted is set free. "Not in your long-suffering …" … using it badly, and by putting off the punishment of the wrongdoers you grieve us who are wronged. "Know how I have received reproach for your sake." … 16. "… of those who set aside your words." For your sake, Master, I have fallen into these present pains; for I have been the carrier of your words. "Consume them, and your word will be to me for gladness and for the joy of my heart, for your name has been called upon me." Since they think that I foretell falsehoods, and attend to the promises of the false prophets as though they were true, confirm my words by deeds, and in this way console me. Then he says that he shared neither their table nor their laughter, but preferred the fear of God to everything, and continued grieving both at their wickedness and at the punishment. But at once the Master consoles him, and says: 19. "If you return, I will restore you, and you will stand before my face; and if you bring out the precious from the worthless, you will be as my mouth." No small reward, he says, is kept by me for you, who have undertaken this toil; for if you turn back any of those who have gone astray, you will share in great freedom of speech with me. This is what "you will stand before my face" shows. And if you change any of the unholy and persuade them to choose what is better, you will be likened to my mouth; for as I made by a word the things that are, so you too by a word will change the workers of wickedness to virtue. He promised him again that he would be invincible and unconquerable, and … what had happened from the beginning.
Textual problem in this passage: see the notes.
Jer 15:15 (quotation, high confidence) · Jer 15:16 (quotation, high confidence) · Jer 15:17 (allusion, high confidence) · Jer 15:18 (allusion, medium confidence) · Jer 15:19 (quotation, high confidence) · Jer 15:20 (allusion, high confidence)
Notes and citation
Summary: Jeremiah, reproached for God's sake, asks for vindication; God promises that if he turns sinners to virtue he will stand before God and be as God's mouth.
- Several lines are lost in the scan and the lemmas of 15:15–16 are damaged, marked "…". 15:17–18 are paraphrased; 15:20 repeats 1:18–19. A block of debris, including Migne's footnotes and a repeated run of the first lines of the lemmas of 15:2–15 (from a duplicated scan of the column heads), has been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes and a duplicated line from 15.2; OCR debris (Migne's Latin column) and duplicated lemma openings; OCR debris (Migne's Latin column) inside the lemma; duplicated lemma openings from the scan's column heads and Latin debris): 1 καὶ --- αὐτῶν. Πο8. ἰῃ Β. Ῥ ἀνεξικακίᾳ. ὁ Εἰ. 1} ὡς». ἢ καὶ μέντοι καὶ Σαμουλλ᾽λ ταυτὸ τοῦτο → … ; Ομ σα πιοτίθηι., πἰἰ πιοτίοπι; οἱ ημὶ αὐ σίπάμιπι, αὐ σἱαἀἴμηι; οἰ φιῖ αά [ἀπιοπὶ, αἀ [απιθηὶ; οἱ πὶ αὐ εαριαν δι [ποτ ηΐ, 6 51Π|5. ἂὸ νο] τί θυ 5 ραθιήαι απταὶ] οὐ ἐπὶ Πδὴ αἰ, β΄. ᾿ΕἘξὰν δὸ εἴπωσι πρὸς σὲ, φησὶ, Ποῦ δ΄. → ; Καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας "5 πάσαις ε΄. Τίς φείσεται ἐπὶ σοὶ, ᾿ερουσαλήμ; καὶ τίς ς΄. Σὺ ἀπεστράφης μου, λέγει Κύριος" ὀπίσω τ΄. Οἴμοι, μήτηρ "᾽, ὥς τινά μὲ ἔτεκες 55 ἄνδρα ια΄. Γένοιτο 15, Κύριε, 1' κατευθυγόντω» αὑτῶν, ιδ΄, ιγ΄. Εἰ 15 γεωσθήσεται σίδηρος, καὶ περιδόιε΄. Μνήσθητί μου, Κύριε, καὶ ἐπίσκεψαί με, καὶ ἴὰκ ἰὸς ταί : Νἧ αἶα ἰθογαίαγ. ε Νὰ ἴπ (ὺ..» → ; πιὸ. ἰα εἰ γε. 419. δὲ 46 πιο ἰπ}οἱ ἴπ νοῦς "ο → .
Cite (SBL): Theodoret, Comm. Jer. 15.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/15-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-15-15) · 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.