Commentary on Jeremiah (with Baruch and Lamentations) 16.1–21.10 (Commentary on Jeremiah (with Baruch and Lamentations))

Theodoret of Cyrus

Commentary on Jeremiah (with Baruch and Lamentations) 16.1–21.10

Theodoret of Cyrus · Commentary on Jeremiah (with Baruch and Lamentations) · probably 430s (before ca. 446) · Cyrrhus · 30 passages

Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).

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Chapter 16

16.1PG 81

Παρεγγυᾷ δὲ͵ αὐτῷ "", μὴ γῆμαι, μηδὲ παιδοποιῖ,- ὡς καὶ τῶν τιχτόντων, καὶ τῶν τικτομένων, λιμῷ καὶ λοιμῷ, καὶ σφαγῇ, καὶ δουλείᾳ παραδοθησυνευφραίνεσθαι ", μήτε ἀλγοῦσι συναλγῆσαι. « ᾿Αφέσταχκα γὰρ, φησὶ, τὴν εἰρήνην μου ἀπὸ τοῦ λαοῦ τούτου, φησὶ Κύριος, καὶ τὸν ἔλεόν μου, καὶ τοὺς οἰκτιρμούς μου. »

Parengyą de͵ autǭ "", mē gēmai, mēde paidopoii,- hōs kai tōn tichtontōn, kai tōn tiktomenōn, limǭ kai loimǭ, kai sphagę̄, kai douleią paradothēsyneuphrainesthai ", mēte algousi synalgēsai. « ᾿Aphestachka gar, phēsi, tēn eirēnēn mou apo tou laou toutou, phēsi Kyrios, kai ton eleon mou, kai tous oiktirmous mou. »

He charges him not to marry nor to beget children, since both those who beget and those who are begotten would be handed over to famine and pestilence, to slaughter and slavery … to rejoice with them, nor to grieve with those who grieve. "For I have removed my peace from this people, says the Lord, my mercy and my compassion."

Jer 16:2 (allusion, high confidence) · Jer 16:3 (allusion, high confidence) · Jer 16:4 (allusion, high confidence) · Jer 16:5 (quotation, high confidence)

Notes and citation

Summary: God forbids Jeremiah to marry or have children, or to share in feasts or mourning, since the people's parents and children alike face death.

The comment paraphrases 16:1–5. Words are lost after "slavery" (probably "nor to go into a house of feasting"), marked "…". Theodoret gives the coming calamity as the reason for Jeremiah's celibacy and adds no further comment on marriage. 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)): μον ( Παρεγγυᾷ → Παρεγγυᾷ; Ἰαἰεα5 ρει ναι ποῖ : ἰΐὰ αὐ πο! ἃ τοὸχ δυάϊδίυγ ναὶ ὁ» ρᾶπὶ ποῦ σαι, → .

Topics: Marriage

Cite (SBL): Theodoret, Comm. Jer. 16.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-1

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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.

16.6PG 81

ς΄. Καὶ 9" ἀποθανοῦνται μεγάλοι καὶ μικροὶ ἐν τῇ γῇ ταύτῃ. Λέγει δὲ ὡς οὐδὲ ταφῆς ἀξιωθῆ σονται, οὐδὲ θρῆνοι ἐπ᾽ αὐτοῖς συνήθως γενήσονται, οὐδὲ ψυχαγωγίας τινὸς οἱ πενθοῦντες ἀξιωθήσονται " καὶ ἀπειλεῖ παντὸς εἴδους εὐφροσύνης ἀποστέρησιν τῇ πόλει, ὡς μηδεμίαν ἐπενεχθῆναι φωνὴν, μὴ γάμων, μὴ συμποσίων, μὴ τῶν ἄλλων, ὅσα θυμήρη τοῖς ἀνθρώποις παρέχει ζωήν. Πυνθανομένων δὲ, φησὶν, ἐχείνων, καὶ λεγόντων᾽ Διὰ ποίαν αἰτίαν τούτοις περιπεπτώχαμεν τοῖς κακοῖς; καὶ τῆς πατρῴας αὖτοὺς ἀνάμνησον ἀσεθδείας, καὶ τὰ ὑπ᾽ αὐτῶν τολμώμενα δίδαξον, καὶ ὅτι χαλεπώτερα τῶν πατέρων ἐξήμαρτον, οὐ κατὰ τὸν ἐμὸν πολιτευόμενοι νόμον, ἀλλὰ τοῖς οἰκείοις ἑπόμενοι λογισμοῖς. Οὗ δὴ χάριν" γῆν, ἣν οὐκ ἤδειτε" ὑμεῖς, καὶ οἱ πατέρες ὑμῶν, καὶ δουλεύσετε ἐχαῖ θεοῖς "5 ἑτέροις ἡμέρας καὶ γυκτὸς "΄, οἱ 'ὶ οὐ δώσουσιν ὑμῖν ἔλεος. Ἐπειδὴ «οὺς οὐκ ὄντας φιλεῖτε θεοὺς, τῆς πατρῴας ὑμᾶς ἐχδαλῶ γῆς, καὶ παραδώσω τοῖς πολεμίοις, ἵνα σὺν ἐκείνοις τῇ πλάνῃ δουλεύητε. Ὑπισχνεῖται μέντοι καὶ τὴν ἐπάνοδον" καὶ λέγει, ὡς κατ᾽ ἐκεῖνον τὸν καιρὸν οὐκέτι τὰς προτέρας εὐεργεσίας προφέροντες τὸν Θεὸν ἀνυμνήσουσιν, οὐδὲ τῆς Αἰγυπτίων δουλείας. τὴν ἀπαλλαγὴν διηγήσονται, ἀλλὰ τὴν ἀπὸ Βαδυλῶ-

s΄. Kai 9" apothanountai megaloi kai mikroi en tę̄ gę̄ tautę̄. Legei de hōs oude taphēs axiōthē sontai, oude thrēnoi ep᾽ autois synēthōs genēsontai, oude psychagōgias tinos hoi penthountes axiōthēsontai " kai apeilei pantos eidous euphrosynēs aposterēsin tę̄ polei, hōs mēdemian epenechthēnai phōnēn, mē gamōn, mē symposiōn, mē tōn allōn, hosa thymērē tois anthrōpois parechei zōēn. Pynthanomenōn de, phēsin, echeinōn, kai legontōn᾽ Dia poian aitian toutois peripeptōchamen tois kakois? kai tēs patrǭas autous anamnēson asethdeias, kai ta hyp᾽ autōn tolmōmena didaxon, kai hoti chalepōtera tōn paterōn exēmarton, ou kata ton emon politeuomenoi nomon, alla tois oikeiois hepomenoi logismois. Hou dē charin" gēn, hēn ouk ēdeite" hymeis, kai hoi pateres hymōn, kai douleusete echai theois "5 heterois hēmeras kai gyktos "΄, hoi 'i ou dōsousin hymin eleos. Epeidē «ous ouk ontas phileite theous, tēs patrǭas hymas echdalō gēs, kai paradōsō tois polemiois, hina syn ekeinois tę̄ planę̄ douleuēte. Hypischneitai mentoi kai tēn epanodon" kai legei, hōs kat᾽ ekeinon ton kairon ouketi tas proteras euergesias propherontes ton Theon anymnēsousin, oude tēs Aigyptiōn douleias. tēn apallagēn diēgēsontai, alla tēn apo Badylō-

6. "And great and small will die in this land." He says that they will not even be granted burial, nor will laments be made for them as is customary, nor will those who mourn be granted any consolation; and he threatens the city with the loss of every kind of gladness, so that no sound will be raised, not of weddings, nor of banquets, nor of the other things that make life pleasant for people. And when they inquire, he says, and ask: For what cause have we fallen into these evils? remind them of their ancestral impiety, and teach them what they themselves dare, and that they have sinned more grievously than their fathers, not living according to my law but following their own reasonings. For this reason … "a land that you did not know, you and your fathers; and there you will serve other gods day and night, who will not give you mercy." Since you love the gods that do not exist, I will cast you out of your ancestral land and hand you over to the enemies, so that with them you may serve the error. He promises, however, the return too, and says that at that time they will no longer praise God by recounting the former benefits, nor tell of the deliverance from slavery in Egypt, but of the return from Babylon …

Jer 16:6 (quotation, high confidence) · Jer 16:7 (allusion, high confidence) · Jer 16:9 (allusion, high confidence) · Jer 16:10 (allusion, high confidence) · Jer 16:11 (allusion, high confidence) · Jer 16:12 (allusion, high confidence) · Jer 16:13 (quotation, high confidence) · Jer 16:14 (allusion, high confidence) · Jer 16:15 (allusion, high confidence)

Notes and citation

Summary: Death without burial or mourning and the end of all joy will come because the people outdid their fathers in idolatry; yet God promises a return from Babylon greater than the exodus.

The comment paraphrases 16:6–12 and 16:14–15. Words of the lemma of 16:13 are lost ("I will cast you out of this land into"), marked "…"; the section breaks off at the end.

Cite (SBL): Theodoret, Comm. Jer. 16.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

16.16PG 81

ις΄. ᾿Ιδοὺ ἐγὼ ἀποστελῶ " ἁλιεῖς πολλοὺς, «“όγει Κύριος, καὶ ἀλιεύσουσιν αὐτούς " καὶ μετὰ ταῦτα ἀποστελῶ θηρευτὰς πολλοὺς, καὶ θηρεύσουσιν αὐτοὺς ἐπάγω παντὸς βουνοῦ ', καὶ ἐκ τῶν τρυμαλιῶν τῶν πετρῶν. Τὸ ἄφευχτον τῆς τιμωρίας διὰ τούτων δεδήλωκεν, ὅτι ἁλιεῖς καὶ θηρευτὰς μιμούμενοι οἱ πολέμιοι πάντας αὐτοὺς σαγηνεύοουσι, καὶ τοὺς ἐν τοῖς ὄρεσι πειρωμένους λανθάνειν ὑφ᾽ ἑαυτοὺς ποιούμενοι.

is΄. ᾿Idou egō apostelō " halieis pollous, «“ogei Kyrios, kai alieusousin autous " kai meta tauta apostelō thēreutas pollous, kai thēreusousin autous epagō pantos bounou ', kai ek tōn trymaliōn tōn petrōn. To apheuchton tēs timōrias dia toutōn dedēlōken, hoti halieis kai thēreutas mimoumenoi hoi polemioi pantas autous sagēneuoousi, kai tous en tois oresi peirōmenous lanthanein hyph᾽ heautous poioumenoi.

16. "Behold, I will send many fishermen, says the Lord, and they will fish for them; and after this I will send many hunters, and they will hunt them on every mountain and every hill, and from the clefts of the rocks." By these words he has shown that the punishment cannot be escaped: the enemies, like fishermen and hunters, will net them all and bring under their power even those who try to hide in the mountains.

Jer 16:16 (quotation, high confidence)

Notes and citation

Summary: The enemies, like fishermen and hunters, will leave no one to escape.

Cite (SBL): Theodoret, Comm. Jer. 16.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-16

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

16.17PG 81

ιζ΄, Ὅτι οἱ ὀρθαλμοί μου ἐπὶ πάσας τὰς ὁδοὺς. αὑτῶν, οὖκ ὃ ἀπεχρύδησαν ἀπὸ προσώπου μου, καὶ οὐκ ἐκρύδη τὰ ἀδικήματα αὐτῶν ἀπέναντι τῶν ὀρθαιϊμῶν μου. Πάντα ὁρῶ, οὐδέν με λανθάνει «ὧν γιγνομένων.

iz΄, Hoti hoi orthalmoi mou epi pasas tas hodous. hautōn, ouk ho apechrydēsan apo prosōpou mou, kai ouk ekrydē ta adikēmata autōn apenanti tōn orthaiïmōn mou. Panta horō, ouden me lanthanei «hōn gignomenōn.

17. "For my eyes are on all their ways; they have not been hidden from my face, and their iniquities have not been hidden from before my eyes." I see all things; nothing that happens escapes me.

Jer 16:17 (quotation, high confidence)

Notes and citation

Summary: Nothing the people do is hidden from God.

Cite (SBL): Theodoret, Comm. Jer. 16.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-17

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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.

16.18PG 81

ιη΄. Καὶ ὃ ἀνταποδώσω αὑτοῖς πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν, καὶ τὰς ἀνομίας αὐτῶν, ἐφ᾽ αἷς ἐδεδήλωσαν τὴν γῆν μου ἐν τοῖς θνησιμαίοις τῶν βδελυγμάτων αὑτῶν. Ὡς φιλάνθρωπος διπλασίαν ἁμαρτημάτων τὴν τιμωρίαν καλεῖ " κατὰ γὰρ τὸν τοῦ δικαίου λόγον, οὐκ ἀξίας ἕτισαν δίκας. θνησιμαζα δὲ τῶν βδελυγμάτων καλεῖ τὴν τῶν υἱῶν καὶ τῶν θυγατέρων σφαγὴν, ἣν τοῖς εἰδώλοις προσέφερον. Οὕτω τοῦ λαοῦ τὴν ἀσέδειαν δείξας, τὴν τῶν ἐθνῶν

iē΄. Kai ho antapodōsō hautois prōton diplas tas adikias autōn, kai tas anomias autōn, eph᾽ hais ededēlōsan tēn gēn mou en tois thnēsimaiois tōn bdelygmatōn hautōn. Hōs philanthrōpos diplasian hamartēmatōn tēn timōrian kalei " kata gar ton tou dikaiou logon, ouk axias hetisan dikas. thnēsimaza de tōn bdelygmatōn kalei tēn tōn huiōn kai tōn thygaterōn sphagēn, hēn tois eidōlois prosepheron. Houtō tou laou tēn asedeian deixas, tēn tōn ethnōn

18. "And I will repay them first double for their iniquities and their sins, by which they profaned my land with the carcasses of their abominations." As one who loves humankind he calls the punishment double the sins; for by the reckoning of justice they did not pay the penalty they deserved. By the carcasses of their abominations he means the slaughter of their sons and daughters, which they offered to the idols. Having thus shown the impiety of the people, he foretells the … of the nations:

Jer 16:18 (quotation, high confidence)

Notes and citation

Summary: God will repay Judah double for profaning the land with child sacrifice, though even this is less than justice would require.

A word is lost at the end (probably "conversion"), marked "…". Debris of Migne's Latin column has been removed.

Notes on the original text

Digital text corrected (OCR debris (Migne's Latin column) inside the lemma; word split by OCR debris): νοἀϊΐ πο γος Αἰ κασ πεῖ(πὶ τοι δι ἢ πὶ ἐπὶδα → ; διπλα- (, γμπι; ὕι σίαν → διπλασίαν.

Cite (SBL): Theodoret, Comm. Jer. 16.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-18

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

16.19PG 81

ιθ΄. Κύριος " ἰσχύς μου, καὶ " βοήθειά μου, καὶ καταφυγή μου ἐν ἡμέρᾳ καχῶγν" πρὸς σὲ ἔθνη ἥξουσιν ἀπ᾿ ἐσχάτου τῆς γῆς, καὶ ἀροῦσιν, Ὥς ψευδῆ ἐχτήσαγντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ὠφέλεια " ἐν αὑτοῖς. Οἱ τοσαύτης ἐπιμελείας ἀξιωθέντες, καὶ νομικῆς καὶ προφητικῆς διπαρανομοῦντες " τὰ δὲ ἔθνη, ταύτης οὐκ ἀπολαύσαντα «ἧς προμηθείας, μόνον δὲ τῶν ἀποστολικῶν χηρυ- Ὑμάτων ἀκούσαντα, ἔφυγε τὴν πλάνην, καὶ τῷ τῆς θεογνωσία: φωτὶ προσελήλυθε. Καὶ τῆς προτέρας ἀναμιμνησκόμενος ᾿ παροιμίας βοῶ σοι"

ith΄. Kyrios " ischys mou, kai " boētheia mou, kai kataphygē mou en hēmerą kachōgn" pros se ethnē hēxousin ap᾿ eschatou tēs gēs, kai arousin, Hōs pseudē echtēsagnto hoi pateres hēmōn eidōla, kai ouk estin ōpheleia " en hautois. Hoi tosautēs epimeleias axiōthentes, kai nomikēs kai prophētikēs diparanomountes " ta de ethnē, tautēs ouk apolausanta «hēs promētheias, monon de tōn apostolikōn chēry- Hymatōn akousanta, ephyge tēn planēn, kai tǭ tēs theognōsia: phōti proselēlythe. Kai tēs proteras anamimnēskomenos ᾿ paroimias boō soi"

19. "Lord, my strength and my help and my refuge in the day of evils: to you nations will come from the end of the earth, and say: How false were the idols our fathers acquired, and there is no profit in them!" Those who had been counted worthy of so much care, and of the teaching of both law and prophets, continued in lawlessness; but the nations, who had not enjoyed this providence and had only heard the apostolic proclamation, fled from the error and came to the light of the knowledge of God. And, recalling the earlier saying, he cries out:

Textual problem in this passage: see the notes.

Jer 16:19 (quotation, high confidence)

Notes and citation

Summary: The nations, hearing only the apostles, will abandon their idols and come to God, while Israel, despite the law and prophets, persisted in lawlessness.

Theodoret's contrast between Israel and the nations is translated as written. The closing words read "I cry to you" (βοῶ σοι) in the scan, probably corrupt; rendered "he cries out". Words are lost in "the teaching of both law and prophets … continued", supplied by sense.

Cite (SBL): Theodoret, Comm. Jer. 16.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-19

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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.

16.20PG 81

χ', χα'. Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεοὺς, καὶ αὐτοὶ " οὐκ εἰσὶ θεοί; Διὰ τοῦτο ἰδοὺ " ἐγὼ δη- «Ἰώσω αὐτοῖς ἐν τῷ καιρῷ τούτῳ τὴν χεῖρά μου, καὶ τὴν δύναμίν μον γγωριῶ αὐτοῖς, καὶ γνώσονται ὅτι ὄνομά μοι Κύριος. Προλέγω, φησὶν, αὐτοῖς͵ πρὸ πολλοῦ τὰ ἐσόμενα, καὶ προδιδάσχω αὐτοῖς τὴν ἰσχύν μον, ὅτι δι᾽ εὐτελῶν καὶ ὀλίγων ἀνθρώπων τὴν

ch', cha'. Ei poiēsei heautǭ anthrōpos theous, kai autoi " ouk eisi theoi? Dia touto idou " egō dē- «Iōsō autois en tǭ kairǭ toutǭ tēn cheira mou, kai tēn dynamin mon ngōriō autois, kai gnōsontai hoti onoma moi Kyrios. Prolegō, phēsin, autois͵ pro pollou ta esomena, kai prodidaschō autois tēn ischyn mon, hoti di᾽ eutelōn kai oligōn anthrōpōn tēn

20–21. "Will a man make gods for himself, when they are not gods? Therefore, behold, I will show them my hand at this time, and I will make known to them my power, and they will know that my name is the Lord." I foretell to them, he says, long beforehand what will be, and I teach them beforehand my strength: that through cheap and few men the …

Jer 16:20 (quotation, high confidence) · Jer 16:21 (quotation, high confidence)

Notes and citation

Summary: God will show the nations his power and name, foretelling that he would work through a few humble men.

The section breaks off in the scan (probably on the apostles converting the world), marked "…". Debris of Migne's Latin column inside the lemma has been removed.

Notes on the original text

Digital text corrected (OCR debris (Migne's Latin column) inside the lemma; word split by OCR debris (Migne's Latin column)): ναι] οἰδαμα ππεϊίη,, εἰ τε[ισίμπε νει ἐπ ἀϊο (γἰδείαιἑοπὶς : αὐ (Ε ἐεἰ πῆ ας ἐκ εἰς. μϑι 80 - ὦ ποαπὶ [ἀεοΐαπι εἶδ. Εἰ δοϊεμὶ μα ποηιοπ ἡνδ δἰ ἃ → ; γνώσονοἱ εἰ ἴπι τυ ᾿π πιο πιο πὶ οἰΐδπὶ 608 οἱ πιϊ πα γ, εἰ "πη οὐ ὁ Ἰομ ἢ) δὲ Το το 0515, 485 πᾶται → γνώσονται.

Cite (SBL): Theodoret, Comm. Jer. 16.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/16-20

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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 17

17.1PG 81

Οὔτω τὴν τῶν ἐθνῶν προθεσπίσας μεταθολὴν, τῆς Ἰουδαίων πάλιν ἀσεδείας κατηγορεῖ. α΄. Ἁμαρτία " Ιούδα ἐγγέγραπται ἐν γραφῇν ἐν ὄνυχι ἀδαμαντίνῃ "", ἐπὶ τοῦ στήθους τὴς καρδίας αὐὑτῶν',, καὶ ἐν τοῖς κέρασι τῶν θυσιαστηρίων αὐτῶν. Οὐδὲν τοῦ συνειδότος ἰσχυρότερον " πάγια γὰρ τὰ ἐν τούτῳ πηγνύμενα γράμματα" κἂν γὰρ πάντες ἄνθρωποι μαρτυρήσωσιν ἀγαθὰ τῷ συγειδότι ἑαυτῶν, πονηρὰ τῶν ψευδολόγων "5 τὸ συνειδὸς οὐκ ἀνέχεται, τὴν ψῆφον. Τοῦτο καὶ ἐνταῦθά φησιν, ὅτι Καὶ τὰ πράγματά σου κατηγορεῖ, καὶ τὸ συνειδό; σον συμμαρτυρεῖ, ᾿Αναμιμνήσχε: δὲ αὐτοὺς καὶ τῶν ἀλσῶν, καὶ τῶν βωμῶν, καὶ τῆς ἐν αὐτοῖς γενομένης πλάντς, καὶ ἀπειλεῖ πάντα τὸν πλοῦτον αὐτῶν σὺ τοῖς εἰδώλοις παραδώσειν τοῖς πολεμίοις. Πρηλέγει δὲ καὶ τὴν τῆς πόλεως ἐρημίαν " μετὰ ταῦτα ἄθλιον λέγει καὶ τρισάθλιον "5, καὶ ἀραῖς ὑποδάλλε: τὸν τοῦ Θεοῦ μὲν ἀφιστάμενον, ἀνθρωπίνῃ δὲ δυναστ-ίᾳ θαῤκαὶ εὐτελέσι, φυομένοις ἐν ταῖς ἐρημίαις καὶ μηε-

Outō tēn tōn ethnōn prothespisas metatholēn, tēs Ioudaiōn palin asedeias katēgorei. a΄. Hamartia " Iouda engegraptai en graphę̄n en onychi adamantinę̄ "", epi tou stēthous tēs kardias auytōn',, kai en tois kerasi tōn thysiastēriōn autōn. Ouden tou syneidotos ischyroteron " pagia gar ta en toutǭ pēgnymena grammata" kan gar pantes anthrōpoi martyrēsōsin agatha tǭ sygeidoti heautōn, ponēra tōn pseudologōn "5 to syneidos ouk anechetai, tēn psēphon. Touto kai entautha phēsin, hoti Kai ta pragmata sou katēgorei, kai to syneido? son symmartyrei, ᾿Anamimnēsche: de autous kai tōn alsōn, kai tōn bōmōn, kai tēs en autois genomenēs plants, kai apeilei panta ton plouton autōn sy tois eidōlois paradōsein tois polemiois. Prēlegei de kai tēn tēs poleōs erēmian " meta tauta athlion legei kai trisathlion "5, kai arais hypodalle: ton tou Theou men aphistamenon, anthrōpinę̄ de dynast-ią tharkai eutelesi, phyomenois en tais erēmiais kai mēe-

Having thus foretold the change of the nations, he again accuses the impiety of the Jews: 1. "The sin of Judah is written with a pen of iron, with a point of adamant, on the breast of their heart, and on the horns of their altars." Nothing is stronger than conscience, for the letters fixed in it are lasting; even if all people bear witness to a man's goodness, the conscience of one who knows his own wickedness does not accept the verdict of the false witnesses. This is what he says here too: your deeds accuse you, and your conscience bears witness with them. He reminds them also of the groves and the altars and the error practiced in them, and threatens to hand over all their wealth, together with the idols, to the enemies. He foretells also the desolation of the city. After this he calls wretched and thrice wretched, and subjects to curses, the one who departs from God and trusts in human power … and cheap, growing in deserts and …

Jer 17:1 (quotation, high confidence) · Jer 17:2 (allusion, high confidence) · Jer 17:3 (allusion, high confidence) · Jer 17:4 (allusion, medium confidence) · Jer 17:5 (allusion, high confidence)

Notes and citation

Summary: Judah's sin is engraved on its heart and altars, for conscience is the surest witness; cursed is the one who trusts in human power rather than God.

The sentence on conscience is garbled in the scan ("if all people bear witness good things to the conscience of themselves, bad things of the liars") and is translated by its probable sense. 17:2–5 are paraphrased (17:5, "cursed is the man who trusts in man"). The section breaks off in the comment on the tamarisk of 17:6, marked "…".

Cite (SBL): Theodoret, Comm. Jer. 17.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-1

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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.

17.6PG 81

ς΄ Ἔστι" γὰρ, φησὶν, ὡς ἡ ἀγριομυρίκη, ἡ ἐν τῷ ἐρήμῳ, καὶ οὐκ ὄψεται, ὅταν ἔλθῃ τὰ ἀγαϑά. Καὶ κατασκηγώσει ἐν ἁλίμοις "5, ἐγ γῇ ἐρήμῳ, ἐν γῇ πυρᾷ, ἥτις οὗ κατοικιεῖται. Τὸ δὲ εὲν ἁλίμοις » ὁ Σύ ρὸς «ἐν φωλεοῖς ν ἡρμήνευσε" διὰ πάντων δὲ τῶν εἰ-ρημένων, τὸ ἀκερδὲς τοῦ τοιούτου κέρδου; ἐδήλωσεν. ᾿Απειχάζει δὲ τὸν τῷ Θεῷ πεποιθότα, καὶ παοαθάλλει φυτῷ διηνεκῶς ἀρδορένῳ, καὶ μὴ βλαπτομένῳ ὑπὸ καύματος σφοδροτάτου, ἀξ: δὲ ὥριμον φέρωστι τὸν καρπόν. Ταῦτα δὲ οὐ μάτην εἶπεν, ἀλλὰ παραινῶν μὴ τῇ Λἰγυπτίων ἐπικουρίᾳ θαῤῥῖ)παι, ἀλλὰ διὰ τῆς τοῦ βίου μεταδολῆ; τὴν θείαν ῥοπὴν ἐπισπάτχσθαε.

s΄ Esti" gar, phēsin, hōs hē agriomyrikē, hē en tǭ erēmǭ, kai ouk opsetai, hotan elthę̄ ta agaϑa. Kai kataskēgōsei en halimois "5, eg gę̄ erēmǭ, en gę̄ pyrą, hētis hou katoikieitai. To de een halimois » ho Sy ros «en phōleois n hērmēneuse" dia pantōn de tōn ei-rēmenōn, to akerdes tou toioutou kerdou? edēlōsen. ᾿Apeichazei de ton tǭ Theǭ pepoithota, kai paoathallei phytǭ diēnekōs ardorenǭ, kai mē blaptomenǭ hypo kaumatos sphodrotatou, ax: de hōrimon pherōsti ton karpon. Tauta de ou matēn eipen, alla parainōn mē tę̄ Ligyptiōn epikourią tharrhi)pai, alla dia tēs tou biou metadolē? tēn theian rhopēn epispatchsthae.

6. "For he is," he says, "like the wild tamarisk in the desert, and he will not see when good things come; and he will dwell in salt places in the desert, in a parched land that will not be inhabited." "In salt places" the Syrian translated "in dens." By all these words he has shown how unprofitable such profit is. He then compares the one who trusts in God and likens him to a plant continually watered, not harmed by the fiercest heat, but always bearing ripe fruit. He did not say this idly, but to urge them not to trust in the help of the Egyptians, and to draw down the divine favor by a change of life.

Jer 17:6 (quotation, high confidence) · Jer 17:7 (allusion, high confidence) · Jer 17:8 (allusion, high confidence)

Notes and citation

Summary: The one who trusts in man is a desert shrub, the one who trusts in God a well-watered tree; Judah should rely on God, not Egypt.

"The Syrian" is the Syriac version. 17:7–8 are paraphrased. Debris of Migne's Latin column has been removed.

Notes on the original text

Digital text corrected (OCR debris; word split by OCR debris (Migne's Latin column) inside the lemma): τι ἰο- ας → ; χαποι ΠοπνογβίοποΠΊ δ᾽ υἱ οοπο πὶ δυχὶ Πα πὶ ἀϊνίη απ. τα → κατα.

Cite (SBL): Theodoret, Comm. Jer. 17.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

17.9PG 81

θ',. Βαρϑθῖα 15 ἡ καρδία παρὰ πάντα " καὶ ἄγθρωπός " ἐστι, καὶ τίς γγεώσετιι αὐτόν; Κύριος ἐτάζων καρδίας, δοκιμάζων γεφροὺς, τοῦ δοῦνωι ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ "", καὶ κατὰ τοὺς καρποὺς τῶν ἐπιτηδευμάτων αὑτῶγ""", ᾿Ανθρώποις μὲν, φησὶν, ἀκατάληπτα τὰ τοῦ πέλας βουλεύματα" κέκρυπται γὰρ τῆς 3 καρδίας χινύ ματα" ἐμοὶ δὲ τῷ ποιητῇ δῆλα καὶ ταῦτα ᾿ οὐ γὰρ μόνοις "" πράγμασιν, ἀλλὰ γαὶ λογισμοῖς διχάζξω, καὶ ἴσην καὶ δικαίαν ἐχφέρω τὴ» ψῆφον. Πάλιν ἐπὶ τὸν Βχδυλώνιον “ὃν λόγον μετήνεγκεν.

th',. Barϑthia 15 hē kardia para panta " kai agthrōpos " esti, kai tis ngeōsetii auton? Kyrios etazōn kardias, dokimazōn gephrous, tou dounōi hekastǭ kata tas hodous autou "", kai kata tous karpous tōn epitēdeumatōn hautōg""", ᾿Anthrōpois men, phēsin, akatalēpta ta tou pelas bouleumata" kekryptai gar tēs 3 kardias chiny mata" emoi de tǭ poiētę̄ dēla kai tauta ᾿ ou gar monois "" pragmasin, alla gai logismois dichazxō, kai isēn kai dikaian echpherō tē» psēphon. Palin epi ton Bchdylōnion “hon logon metēnenken.

9–10. "The heart is deep beyond all things, and it is man; and who will know him? I, the Lord, search hearts and test kidneys, to give to each according to his ways and according to the fruits of his practices." To human beings, he says, the counsels of their neighbor are beyond grasp, for the movements of the heart are hidden; but to me, the maker, these too are plain. For I judge not only by deeds but also by thoughts, and I pronounce an equal and just verdict. He has turned his discourse again to the Babylonian.

Textual problem in this passage: see the notes.

Jer 17:9 (quotation, high confidence) · Jer 17:10 (quotation, high confidence)

Notes and citation

Summary: Only God, the maker of the heart, sees its hidden movements, and he judges thoughts as well as deeds.

Migne's footnotes (variant readings, including the lemma of 17:5) have been removed.

Notes on the original text

Digital text corrected (Migne's footnotes (apparatus); OCR debris): 19 'Άμαρτ. χ. τ. λ. ἢ)..]. δῶν λόγων. Ὁ. Β ἀδαμαντίνῳ. "5 Β ψευ- 15 Καὶ ἀραῖς χ. τ. λ. δος λά νέγβ. ὅ, 568 Γοίδγιι μι, οὐΝ}π|5. ἢ] 1} δίιργα, ρας. 501, δὲ 58. 16, 8. Ιεφ. Ἐπικατάρατος ἄνθρωπος, ὃς τὴν ἐλπίδα ἔχει ἐπ᾿ ἄνθρωπον. "" Β Ἔσται, λιχία του. ἰοε!, 5 ἁλίἀρὰ τῆς. Β ργῶπι. τά. ν" Β Ἢ σόοι Β διά. καὶ κατὰ τὰς τρίδους αὑτοῦ. νον. αὑτῶν. → ; καὶ Α οἱ δικαίαν → καὶ δικαίαν.

Cite (SBL): Theodoret, Comm. Jer. 17.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-9

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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.

17.11PG 81

ια΄. Ἐξώγνησε “ πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκε" ποιῶν πλοῦτον αὑτοῦ οὗ μετὰ κρίσεως. καὶ διὰ τὴς τούτων φωνῆς τοὺς ὁμογενεῖς συγχαλοῦσιν" οἱ δὲ, συντρέχοντες περιπίπτουσι τοῖς θηράμὲν πάντων ἀνθρώπων πειρώμενον, πλοῦτον δὲ αὐτῷ 5 σκυθρωπά. « Ἐν ἡμίσει ἡμερῶν αὐτοῦ χαπαλείψουσιν αὐτὸν, καὶ ἐπ᾽ ἐσχάτων αὐτοῦ ἔσται ἄφρων. » Ταῦτα καὶ ὁ θεσπέσιος ἐδίδαξεν ἡμᾶς Δανυ λ “μανίχ γὰρ περιέπεσε, καὶ θηριώδης ἐγένετο, καὶ ἐξελάσθη "᾽ τῆς βασιλείας.

ia΄. Exōgnēse “ perdix, synēgagen ha ouk eteke" poiōn plouton hautou hou meta kriseōs. kai dia tēs toutōn phōnēs tous homogeneis synchalousin" hoi de, syntrechontes peripiptousi tois thēramen pantōn anthrōpōn peirōmenon, plouton de autǭ 5 skythrōpa. « En hēmisei hēmerōn autou chapaleipsousin auton, kai ep᾽ eschatōn autou estai aphrōn. » Tauta kai ho thespesios edidaxen hēmas Dany l “manich gar periepese, kai thēriōdēs egeneto, kai exelasthē "᾽ tēs basileias.

11. "The partridge cried out; it gathered what it did not lay, making its wealth without judgment." … and by their call they summon their own kind, and these, running together, fall into the traps … trying … all men, and wealth for him … grim things. "In the middle of his days they will leave him, and at his end he will be a fool." The divinely inspired Daniel too has taught us this: for he fell into madness, became like a beast, and was driven from the kingdom.

Textual problem in this passage: see the notes.

Jer 17:11 (quotation, high confidence) · Dan 4:33 (allusion, high confidence)

Notes and citation

Summary: Like a decoy partridge gathering what it did not hatch, the Babylonian amassed others' wealth unjustly, and fell into madness, as Daniel tells.

Several lines are lost in the scan in the explanation of the partridge (hunters use tame partridges to lure others) and its application to the Babylonian king; marked "…". Nebuchadnezzar's madness: Dan 4:33.

Cite (SBL): Theodoret, Comm. Jer. 17.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-11

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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.

17.12PG 81

ιβ΄. Θρόγος δύξης ὑψούμενος. Ἐστερήθη δὲ καὶ τὸ) θρόνον ᾽5. Ὑψηκὸν ἁγίασμα ἡμῶν ἐξ ἀρχῆς" τόπος ἁγιάσματος ἡμῶν. (ιγ’..) Ὑπομονὴ Ἰσραή.1. Σὺ δὲ, φησὶ, Δέτποτα, τὸ ἡμέτερον ἁγίασμα, ἣ τοῦ τόπου ἡμῶν περιφάνεια, αἰώνιον ἔχεις τὸ κράτος. Σὲ τοίνυν ὑπομενοῦμεν. Σὺ γὰρ ἡμῖν παρέξεις τῶν λυπηρῶν τὴν ἀπαλλαγήν - οἱ γὰρ καταλιπόντες σε αἰσχύνης πάσης πλησθήσονται.

ib΄. Throgos dyxēs hypsoumenos. Esterēthē de kai to) thronon ᾽5. Hypsēkon hagiasma hēmōn ex archēs" topos hagiasmatos hēmōn. (ig’..) Hypomonē Israē.1. Sy de, phēsi, Detpota, to hēmeteron hagiasma, hē tou topou hēmōn periphaneia, aiōnion echeis to kratos. Se toinyn hypomenoumen. Sy gar hēmin parexeis tōn lypērōn tēn apallagēn - hoi gar katalipontes se aischynēs pasēs plēsthēsontai.

12. "A throne of glory, exalted." He was deprived even of the throne. "High is our sanctuary from the beginning, the place of our sanctuary. 13. The endurance of Israel." But you, he says, Master, our sanctuary, the splendor of our place, have eternal power. For you, then, we will wait; for you will grant us release from what is painful; and those who forsake you will be filled with every shame.

Jer 17:12 (quotation, high confidence) · Jer 17:13 (quotation, high confidence)

Notes and citation

Summary: The proud king lost his throne, but God, Israel's sanctuary and hope, reigns forever and will deliver those who wait for him.

Cite (SBL): Theodoret, Comm. Jer. 17.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-12

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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.

17.14PG 81

ιδ΄. "Ιασαί με, Κύριε, καὶ ἰαθήσομαι " σῶσόν με, καὶ σωθήσομαι" ὅτι καύχημά μου εἶ σύ.᾿ Ἐμαυτὸν ἐγὼ τῇ σῇ προνοίᾳ προσάγω, καὶ τῆς παρὰ σοῦ σωτηρίας ἱχετεύω τυχεῖν.

id΄. "Iasai me, Kyrie, kai iathēsomai " sōson me, kai sōthēsomai" hoti kauchēma mou ei sy.᾿ Emauton egō tę̄ sę̄ pronoią prosagō, kai tēs para sou sōtērias hicheteuō tychein.

14. "Heal me, Lord, and I shall be healed; save me, and I shall be saved; for you are my boast." I bring myself to your providence, and I beseech you that I may obtain salvation from you.

Jer 17:14 (quotation, high confidence)

Notes and citation

Summary: Jeremiah entrusts himself to God for healing and salvation.

Topics: Prayer

Cite (SBL): Theodoret, Comm. Jer. 17.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-14

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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.

17.15PG 81

τε’, τς΄. ᾿Ιδοὺ αὑτοὶ λέγουσι πρός με, Ποῦ ἔστιν ὁ 1όγος Κυρίου; ἡἠχέτω ". Ἐγὼ δὲ οὐκ " ἐκοπίασα κατακοιουθῶν ὀπίσω σου, καὶ ἡμέραν ἀνθρώπου 15 οὐκ ἐπεθύμησα, σὺ ἐπίστασαι " τὰ ἐχπορευόμεγα διὰ τῶν χειλέων μου πρὸ προσὠπου σού ἐστιν. Ἐπιμέμφονται τῇ βραδύτητι τῆς «πἰμωρίας, καὶ ψευδῆ τὴν προφητείαν νομίζουσι, σοῦ ἀναθαλλομένου τὴν τιμωρίαν ταύτην αὑτῶν τὴν ἀναλγησίαν ὁρῶν ἐδουλήθην αὖτοὺς περιπεσεῖν τοῖς κακοῖς " τοῦτο γὰρ λέγει" Ἡμέραν ἀγθρώπου οὐκ ἐπεθύμησα. (ιζ΄.) Μὴ γέγῃ δ μοι εἰς ἀλλοτρίωσιν 5, φειδόμενγνός μου σὺ δ' ἐν ἡμέρᾳ πονηρᾷ. « Ἡμέραν πονηρὰν » τὴν κατ᾽ αὑτοῦ γενομένην ἐπανάστασιν καλεῖ 3", Καὶ παρακαλεῖ τῆς τοῦ δ Θεοῦ κηδεμονίας τυχεῖν " καὶ ἐκξίνους μὲν διαμαρτεῖν τῶν ἐπιχειρημάτων, χκαταισχυνθῆναι, αὐτὸν δ᾽ δὲ τῆς ἐπιβουλῆς ἀναφαγῆναι κρείττονα. Μετὰ ταῦτα κελεύεται ὁ προφήτης τὰς βασιλικὰς πύλας χαταλαδεῖν, καὶ πᾶσι παρεγγυῆσαι, καὶ βασιλεῦσι, καὶ ἰδιώταις, “ὃν περὶ τοῦ Σαῤθάτου μὴ 5 παραβαίνειν νόμον, ἀλλὰ τῇ ἀργίχ. τήνδε τὴν ἡμέραν τιμῆσαι, καὶ τῶν πατέρων μὴ ζηλῶσαι τὴν ἀπείθειαν " τούτου γὰρ γινομένου, φησὶ, τῶν τῆς εἰρήνης καρπῶν ἀπολαύσεσθε, καὶ συνδραμοῦνται πάντοθεν οἱ τῷ Θεῷ τὰς θυσίας ἐν ν᾽ εἰρήνη προσφέροντες. Ὑμῶν δὲ παραδαινόντων τῆς ἀργία: τὸν νόμον, καὶ φορτία χομιξόντων ἐν τῇ τοῦ Σαύβάτου ἡμέρᾳ, οὐ τὰς πύλας μόνον, ἀλλὰ καὶ πᾶσαν τὴν πόλιν παραδώσω πυρί.

te’, ts΄. ᾿Idou hautoi legousi pros me, Pou estin ho 1ogos Kyriou? hēēchetō ". Egō de ouk " ekopiasa katakoiouthōn opisō sou, kai hēmeran anthrōpou 15 ouk epethymēsa, sy epistasai " ta echporeuomega dia tōn cheileōn mou pro prosōpou sou estin. Epimemphontai tę̄ bradytēti tēs «pimōrias, kai pseudē tēn prophēteian nomizousi, sou anathallomenou tēn timōrian tautēn hautōn tēn analgēsian horōn edoulēthēn autous peripesein tois kakois " touto gar legei" Hēmeran agthrōpou ouk epethymēsa. (iz΄.) Mē gegę̄ d moi eis allotriōsin 5, pheidomengnos mou sy d' en hēmerą ponērą. « Hēmeran ponēran » tēn kat᾽ hautou genomenēn epanastasin kalei 3", Kai parakalei tēs tou d Theou kēdemonias tychein " kai ekxinous men diamartein tōn epicheirēmatōn, chkataischynthēnai, auton d᾽ de tēs epiboulēs anaphagēnai kreittona. Meta tauta keleuetai ho prophētēs tas basilikas pylas chataladein, kai pasi parengyēsai, kai basileusi, kai idiōtais, “hon peri tou Sarthatou mē 5 parabainein nomon, alla tę̄ argich. tēnde tēn hēmeran timēsai, kai tōn paterōn mē zēlōsai tēn apeitheian " toutou gar ginomenou, phēsi, tōn tēs eirēnēs karpōn apolausesthe, kai syndramountai pantothen hoi tǭ Theǭ tas thysias en n᾽ eirēnē prospherontes. Hymōn de paradainontōn tēs argia: ton nomon, kai phortia chomixontōn en tę̄ tou Saubatou hēmerą, ou tas pylas monon, alla kai pasan tēn polin paradōsō pyri.

15–16. "Behold, they say to me: Where is the word of the Lord? Let it come! But I have not grown weary following after you, and I have not desired the day of man; you know it; what goes out through my lips is before your face." They find fault with the slowness of the punishment and think the prophecy false, since you put off the punishment; … though I saw their insensibility, I did not wish them to fall into the evils. For this is what he says: "I have not desired the day of man." 17. "Do not become an estrangement to me, sparing me in the evil day." He calls the uprising against him "the evil day." And he entreats that he may obtain God's care, and that they may fail in their attempts and be put to shame, while he himself is shown stronger than the plot. After this the prophet is commanded to take his stand at the royal gates and charge all, kings and commoners alike, not to transgress the law concerning the Sabbath, but to honor this day with rest, and not to emulate the disobedience of their fathers. For if this is done, he says, you will enjoy the fruits of peace, and those who offer sacrifices to God in peace will run together from every side. But if you transgress the law of rest and carry burdens on the Sabbath day, I will give over to fire not only the gates but the whole city.

Jer 17:15 (quotation, high confidence) · Jer 17:16 (quotation, high confidence) · Jer 17:17 (quotation, high confidence) · Jer 17:18 (allusion, high confidence) · Jer 17:19 (allusion, high confidence) · Jer 17:21 (allusion, high confidence) · Jer 17:24 (allusion, high confidence) · Jer 17:26 (allusion, medium confidence) · Jer 17:27 (allusion, high confidence)

Notes and citation

Summary: Mocked for the delay of judgment, Jeremiah protests that he never wished disaster on the people and asks God's protection; he is sent to proclaim the Sabbath law at the gates.

A few words are lost before "though I saw" (the negative "I did not" is displaced in the scan), marked "…". 17:18–27 are paraphrased. Debris of Migne's Latin column, which included the displaced words, has been removed.

Notes on the original text

Digital text corrected (OCR debris; OCR debris (Migne's Latin column) with displaced words): ἐγὼ δὲ, οὐδὲ κες ποι οἱ ἰπ’ πιπίῃς η Π, ᾿ μι ον 7 γοπῖαϊ. Εσο [κ αἰ ον δι Νε εἰς ἐοηῃβααυλίογ: ἰία ὧἱ {Π]] καὶ Ὁ οἱ οἷον (28, αἱ το εἱ Α → ; ὑπ 418 νἂϑ εἰ → .

Cite (SBL): Theodoret, Comm. Jer. 17.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/17-15

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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.

Chapter 18

18.4PG 81

Οὕτω καὶ τοῦτον συμπεράνας τὸν λόγον, παρακελεύεται τῷ προφήτῃ εἰς τὸ τοῦ κεραμέως εἰσελθεῖν καταγώγιον. Ποιεῖ δὲ τὸ προσταχθὲν ὁ προφήτης, καὶ θεωρεῖ τὸν χεραμέα σκεῦός τι διαπλάττοντα' εἶτα δ'. Καὶ 3 ἔπεσε γὰρ, φησὶ, τὸ ἀγγεῖον, ὃ αὑτὸς ἐποίει ἐκ τοῦ πη.1οῦ 35, ἐν ταῖς χερσὶν αὐτοῦ, καὶ πάλιν ἐποίησεν αὐτὸ ἀγγεῖον ἕτερον, καθὼς ἤρεσεν ἐναντίον αὐτοῦ τοὺ ποιῆσαι. Οὕτω δείξας κὸν χεραμέα τοῦ πηλοῦ τὴν ἐξουσίαν ἔχοντα, καὶ ὡς ἂν ἐθέλῃ, χατασχηματίζοντα 5 τοῦτον, πρὸς τὸν προφήτην φησίν " Εἰπὲ αὐτοῖς " ᾿ :

Houtō kai touton symperanas ton logon, parakeleuetai tǭ prophētę̄ eis to tou kerameōs eiselthein katagōgion. Poiei de to prostachthen ho prophētēs, kai theōrei ton cheramea skeuos ti diaplattonta' eita d'. Kai 3 epese gar, phēsi, to angeion, ho hautos epoiei ek tou pē.1ou 35, en tais chersin autou, kai palin epoiēsen auto angeion heteron, kathōs ēresen enantion autou tou poiēsai. Houtō deixas kon cheramea tou pēlou tēn exousian echonta, kai hōs an ethelę̄, chataschēmatizonta 5 touton, pros ton prophētēn phēsin " Eipe autois " ᾿ :

Having thus concluded this discourse too, he bids the prophet go into the potter's workshop. The prophet does as commanded and sees the potter shaping a vessel; then: 4. "And the vessel," he says, "which he was making of the clay fell in his hands, and he made it again into another vessel, as it pleased him to make it." Having thus shown that the potter has authority over the clay and shapes it as he wishes, he says to the prophet: Say to them:

Jer 18:2 (allusion, high confidence) · Jer 18:3 (allusion, high confidence) · Jer 18:4 (quotation, high confidence)

Notes and citation

Summary: At the potter's house Jeremiah sees a spoiled vessel remade as the potter pleases.

The comment paraphrases 18:1–3. Debris of Migne's Latin column inside the lemma 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): ἐπ ἱμίο, ἐπ πιαπῖϑιιε εἾκιιδ, οἰ ἱἰόγμπι [οἷς {μά τας Β ἐποίεε → ἐποίει; (δου! ίοτ ἰπ ἰυϊυ τ, οἱ ᾿Πἰ ἃ [ἃ οἵ [ααἱ νος φεΐίεημε α υἱα «καία, αἱ → .

Cite (SBL): Theodoret, Comm. Jer. 18.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-4

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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.

18.6PG 81

ς΄. Εἰ καθὼς ὁ κεραμεὺς, οὕτως οὗ δύναμαι " τοῦ ποιῆσαι ὑμῖν, οἶκος ᾿Ισραή.1; φησὶ Κύριος. Ἰδοὺ ὡς πηλὸς " ἐν χειρὶ " τοῦ κεραμέως, οὗτως ὑμεῖς ἐν ταῖς χερσί μου ἐστὲ, οἶκος ᾿Ισραή. Καθάπερ γὰρ ἐκεῖνος καὶ φῦραι δύναται τὸν πηλὸν. καὶ σχηματίσαι τοῦτον, ὡς ἂν ἐθέλῃ - οὕτως ἐμοὶ ῥάδιον, καὶ τιμωρίᾳ παραδοῦναι, καὶ σωτηρίαν χαρίσασθαι, καὶ τοὺς ἐν εὐπραξίᾳ συμφοραῖς παραδοῦναι, καὶ αὖ πάλιν τοῖς ἐν δυσχληρίᾳ εὐημερίαν χαρίσα- Ο᾽ σθαι. Τοῦτο ᾿χὰρ δηλοῖ τὰ ἑξῆς.

s΄. Ei kathōs ho kerameus, houtōs hou dynamai " tou poiēsai hymin, oikos ᾿Israē.1? phēsi Kyrios. Idou hōs pēlos " en cheiri " tou kerameōs, houtōs hymeis en tais chersi mou este, oikos ᾿Israē. Kathaper gar ekeinos kai phyrai dynatai ton pēlon. kai schēmatisai touton, hōs an ethelę̄ - houtōs emoi rhadion, kai timōrią paradounai, kai sōtērian charisasthai, kai tous en eupraxią symphorais paradounai, kai au palin tois en dyschlērią euēmerian charisa- O᾽ sthai. Touto ᾿char dēloi ta hexēs.

6. "Can I not do to you as this potter does, house of Israel? says the Lord. Behold, as clay in the hand of the potter, so are you in my hands, house of Israel." For as he can knead the clay and shape it as he wishes, so it is easy for me both to hand over to punishment and to grant salvation, to deliver the prosperous to calamities, and again to grant good days to those in misfortune. This is what follows shows.

Jer 18:6 (quotation, high confidence)

Notes and citation

Summary: Israel is clay in God's hands: he can punish or save, bring down the prosperous or raise the afflicted.

Cite (SBL): Theodoret, Comm. Jer. 18.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

18.7PG 81

ζ΄, η΄. Πέρας " λαλήσω ἐπὶ ἔθνη καὶ " βασι- «λείαν, τοῦ ἐξᾶραι αὐτοὺς, καὶ " καθελεῖν, καὶ τοῦ ἀπολλύειν. Καὶ ἂν " ἐπιστραφῇ τὸ ἔθγος ἐχεῖγο ἀπὸ κακῶν αὑτῶν " καὶ μετανοήσω ἀπὸ" τῶν κακῶν, ὧν ἐλογισάμην ποιῆσαι " αὐτοῖς. Μὴ ἀπαγορεύσητε, φησὶ, τὴν σωτηρίαν " καὶ γὰρ εἰ χαταψηφίσομαι ἔθνους, καὶ ἀπειλήσω τιμωρίαν ἐσχάτην, ἴδω δὲ αὐτῶν τὴν μεταμέλειαν, οὐκ ἐπάγω τὴν τιμωρίαν, ἀλλ᾽ ὀρέγω τὸν ἔλεον. Κἂν πάλιν "᾿ ὑπόσχωμαι ἀγαθῶν ἀφθονίαν, καταφρονήσαντες δὲ ἐκεῖνοι πονηρίαν δ᾽ ἀσπάσωνται, οὐ περανῶ τῶν ἀγαθῶν τὴν ὑπόσχεσιν. Τοῦτο τοίνυν εἰδότες, φησὶν μὴ ἀπαγορεύσητε τὰ χρηστότερα, ἀλλὰ προσενέγχατε τὴν μετάνοιαν, καὶ τὴν σωτηρίαν χαρπώσασθε.

z΄, ē΄. Peras " lalēsō epi ethnē kai " basi- «leian, tou exarai autous, kai " kathelein, kai tou apollyein. Kai an " epistraphę̄ to ethgos echeigo apo kakōn hautōn " kai metanoēsō apo" tōn kakōn, hōn elogisamēn poiēsai " autois. Mē apagoreusēte, phēsi, tēn sōtērian " kai gar ei chatapsēphisomai ethnous, kai apeilēsō timōrian eschatēn, idō de autōn tēn metameleian, ouk epagō tēn timōrian, all᾽ oregō ton eleon. Kan palin "᾿ hyposchōmai agathōn aphthonian, kataphronēsantes de ekeinoi ponērian d᾽ aspasōntai, ou peranō tōn agathōn tēn hyposchesin. Touto toinyn eidotes, phēsin mē apagoreusēte ta chrēstotera, alla prosenenchate tēn metanoian, kai tēn sōtērian charpōsasthe.

7–8. "At one moment I will speak against nations and a kingdom, to uproot them and to pull them down and to destroy them; and if that nation turns from its evils, I too will repent of the evils that I planned to do to them." Do not despair of salvation, he says; for even if I condemn a nation and threaten the uttermost punishment, if I see their repentance I do not bring the punishment, but stretch out mercy. And again, if I promise an abundance of good things, but they despise it and embrace wickedness, I will not fulfill the promise of good things. Knowing this, then, he says, do not despair of better things, but offer repentance and reap salvation.

Jer 18:7 (quotation, high confidence) · Jer 18:8 (quotation, high confidence) · Jer 18:9 (allusion, high confidence) · Jer 18:10 (allusion, high confidence)

Notes and citation

Summary: God's threats and promises depend on human response: repentance averts punishment, and wickedness forfeits promised good.

18:9–10 are paraphrased.

Cite (SBL): Theodoret, Comm. Jer. 18.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-7

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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.

18.11PG 81

ια'. ἸΙδοὺ γὰρ ἐγὼ, φησὶ, πλάσσω ἐφ᾽ ὑμᾶς κακὰ, καὶ λογίζομαι ἐφ' ὑμᾶς λογισμόν " ἀποστραφήτω ἔκαστος ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς. καὶ καλὰ ποιήσατε τὰ ἐπιτηδεύματα ὑμῶν, καὶ τὰς ὁδοὺς ὑμῶν. ᾿Αλλ᾽ αὐτὸς μὲν ἐμ λβοείσῳ ὧν, τοιαὔτα προσενήνοχε φάρμακα " ἐκεῖνοι δὲ τοῦ ἰατροῦ τὰς ὑποθήκας οὐκ ἐδέξαντο. εβ΄. ᾿Α.2.12᾽ εἶπον, φησὶν, ᾿Αγδριαύμεθα 3, ὅτι ὀπίσω τῶν ἁποστροφῶν ἡμῶν πορευσόμεθα, καὶ ὅχαστος τὰ "" ἀρεστὰ τῆς καρδίας αὑτοῦ ποιήσομεν. « ᾿Αποστροφὰς » καλεῖ τὴν τῶν χειρόνων ὁδόν.

ia'. IIdou gar egō, phēsi, plassō eph᾽ hymas kaka, kai logizomai eph' hymas logismon " apostraphētō ekastos apo tēs hodou tēs ponēras. kai kala poiēsate ta epitēdeumata hymōn, kai tas hodous hymōn. ᾿All᾽ autos men em lboeisǭ hōn, toiauta prosenēnoche pharmaka " ekeinoi de tou iatrou tas hypothēkas ouk edexanto. eb΄. ᾿A.2.12᾽ eipon, phēsin, ᾿Agdriaumetha 3, hoti opisō tōn hapostrophōn hēmōn poreusometha, kai hochastos ta "" aresta tēs kardias hautou poiēsomen. « ᾿Apostrophas » kalei tēn tōn cheironōn hodon.

11. "For behold," he says, "I am forming evils against you and devising a plan against you; let each one turn from his evil way, and make good your practices and your ways." He, being …, offered such remedies; but they would not accept the physician's counsels. 12. "But they said," he says, "We will act like men, for we will walk after our apostasies, and each of us will do what pleases his heart." By "apostasies" he means the way of what is worse.

Textual problem in this passage: see the notes.

Jer 18:11 (quotation, high confidence) · Jer 18:12 (quotation, high confidence)

Notes and citation

Summary: God warns of coming evil and calls for repentance, but the people boldly choose to follow their own hearts.

A word describing God is garbled in the scan (probably "loving toward humankind"), marked "…". Migne's footnotes (variant readings of 18:4–11) have been removed.

Notes on the original text

Digital text corrected (Migne's footnotes (apparatus) inside the lemma; OCR debris): καλ' 9. ἐν Β μγϑπι. ὡς. 5 Καὶ ἔπ. Β διέπεσεν. 85 ἐκ τοῦ πηλοῦ. Μ Βοο. ἰεοίίο, οὗτος οὐ δυνήσομαι. 5: πηλ, Δ ργάπι. ὁ. ἐπί, πιοιπθηῖο. "" ἔθνῃ καί ες. Ἰοοιίο, ἔθνος, τὸ ἦ ἰορ, καί. " καὶ καθελεῖν. θος. ἀρυὰ Γᾶ, 000 εἰϊ., ε5ὶ κἄν. “Ἱ ἀπό. εἷϊ,, ργαπ). τοῦ, [χὰ τε. ἰϑοῖ. εἷι..6. ἰμὶά, «ἀ ες. χχχνι, 15 15, 'α εξ. Καὶ πέρας λαλήσω ἐπὶ ἔθνος καὶ ἐπὶ βασιλείαν, τοῦ ἀνοιχοδο οἷϊ., καὶ ποιήσουσι) τὰ πονηρὰ ἐναντίον μοῦ, «οῦ μὴ ἀκούειν τῆς φωνῇς μου, μετανοήσω περὶ τῶν ἀγαθῶν, ὧν ἐλάλησα τοῦ ποιῇσαι αὐτοῖς. 4125 1 πον. Β τιμωρίαν. “ίω 5" → καλὰ ; Αὶ εἰ υἱας τεδίταδ. Αἱ 16 → .

Cite (SBL): Theodoret, Comm. Jer. 18.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-11

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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.

18.13PG 81

ιγ΄. Διὰ τοῦτο τάδε.16γει Κύριος " ᾽Ερωτήσατε ἔθνεσι "", Τίς ἤκουσε τοιαῦτα φρικτὰ σφόδρα", ἃ ἐποίησε παρθένος θυγάτηρ ᾿Ἰερουσαλήμ""; Παρθένον αὐτὴν καλεῖ, οὐκ ὡς οὐκ ἀκόλαστον, ἀλλ᾽ ὡς "7 ὡραϊζομένην, καὶ ἐπὶ τῷ κάλλει σεμνυνομένην.

ig΄. Dia touto tade.16gei Kyrios " ᾽Erōtēsate ethnesi "", Tis ēkouse toiauta phrikta sphodra", ha epoiēse parthenos thygatēr ᾿Ierousalēm""? Parthenon autēn kalei, ouk hōs ouk akolaston, all᾽ hōs "7 hōraïzomenēn, kai epi tǭ kallei semnynomenēn.

13. "Therefore thus says the Lord: Ask among the nations, who has heard such very horrible things as the virgin daughter of Jerusalem has done?" He calls her a virgin, not as being chaste, but as one who beautifies herself and prides herself on her beauty.

Jer 18:13 (quotation, high confidence)

Notes and citation

Summary: No nation has done such horrors as Jerusalem, the vain "virgin" proud of her beauty.

Cite (SBL): Theodoret, Comm. Jer. 18.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

18.14PG 81

ιδ΄. Μὴ " ἐκλείψουσιν ἀπὸ πέτρας μαστοὶ, ἣ χιὼν ἀπὸ τοῦ Λιδάγου; ἣ ν᾽ ἐκκλίνει ὕδωρ βιχῶς, τὰ ῥύμῃ φερόμενον ὕδωρ τετριμμένην τρίδον ὁδεύει " οὗτοι δὲ τοῦ νόμου κατέλιπον τὴν ὁδὸν, καὶ κῶν ἐμῶν ἐντολῶν οὐδεμία παρ᾽ αὑτοῖς μνήμη " τοῦτὸ γὰρ δηλοῖ τὰ ἑξῆς.

id΄. Mē " ekleipsousin apo petras mastoi, hē chiōn apo tou Lidagou? hē n᾽ ekklinei hydōr bichōs, ta rhymę̄ pheromenon hydōr tetrimmenēn tridon hodeuei " houtoi de tou nomou katelipon tēn hodon, kai kōn emōn entolōn oudemia par᾽ hautois mnēmē " touto gar dēloi ta hexēs.

14. "Will the breasts fail from the rock, or the snow from Lebanon? Or will water … turn aside?" … water carried along by its current travels a worn channel; but these men have left the way of the law, and there is no remembrance of my commandments among them. This is what follows shows.

Textual problem in this passage: see the notes.

Jer 18:14 (quotation, high confidence)

Notes and citation

Summary: Nature keeps its course, as streams follow their channels, but God's people have abandoned the path of the law.

Words are lost in the scan in the lemma ("violently driven") and at the start of the comment, marked "…".

Cite (SBL): Theodoret, Comm. Jer. 18.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-14

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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.

18.25PG 81

κε΄, ὍὍτι ἐπελάθοντό μου ὁ 1αός μου, εἰς κεγὸν ἐθυμίασαν, καὶ ἀσθενοῦσιν 5 ἐν ταῖς ὁδοῖς αὖ- ὦ οὖκ 5 ἔχουσαν ὁδὸν εἰς πορείαν. Ἐπενόησαν, φησὶν, ἀτραποὺς οὐκ ἐξ ἀρχῆς τετριμμένας, καὶ ταύτας αἰωνίους ἀπέφηναν ὁδούς " ἀντὶ τοῦ, ταύταις ἀεὶ κεχρημένοι διατελοῦσιν. Οὗ χάριν αὐτῶν ἐμημίᾳ παραδώσω τὴν' γῆν " τοῦτο γὰρ ἐπήγαγεν. ις΄. Τοῦ τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμὸν, » καὶ εἷς συρισμὸν "" αἰώγιον. Ὁ συρισμὸς τὴν ἐρημίαν τῆς πόλεως δηλοῖ " οἱ γὰρ εὐπραγοῦσαν “5 τὴν πόλιν ἰδόντες, εἶτα ἐρημωθεῖσαν θεώμενοι, συρίζειν 4 εἰώθασι, καὶ ταύξῃ δεικνύειν “΄ τὴν συμφοράν. : ιζ΄. Ὡς ἄνεμον καύσωνα " διωσπερῶ αὐτοὺς κατὰ πρόσωπον τῶν ἐχθρῶν αὐτῶν. Οὐδὲ φειδοῦς, φησὶ, παρὰ τῶν δυσμενῶν ἀπολαύσουσιν " ἀλλὰ μισήσουσιν αὐτοὺς, καθάπερ τις τὸν καύσωνα ἀποστρέφετα!. ε« Αὐχένα 5 καὶ οὐ πρόσωπον δείξω αὐ- «οἷς ἐν ἡμέρᾳ ἀπωλείας αὐτῶν. » Ἴδιον γὰρ τῶν δορυαλώτων, καὶ τῶν δούλων, τὸ χύπτειν εἰς γῆν, ὡς μᾶλλον αὐτῶν τὸν αὐχένα ἣ τὸ πρόσωπον φαίνεσθαι. Καὶ ἄλλως δὲ δυνατὸν νοῆσαι " τῶν γὰρ ἀπ- Ὦ πίε. ἐστραμμένων οὐ τὸ πρόσωπον, ἀλλὰ τὸν αὐχένα ὁρῶ-" μεν " δηλοῖ τοίνυν ὁ λόγος τοῦ Θεοῦ τὴν ἀποστρο-. φῆν. Τὰ μὲν οὖν ἐκείνοις ἀπειληθέντα τοιαῦτα " ἡμῖν δὲ γενέσθω φάρμακα τὰ ἐχείνων παθήματα εἰμὶ -᾿ … ιη΄. Καὶ εἶπον - Δεῦτε, καὶ 1λογισώμεθω ἐπὶ ἀπὸ ἱερέως, καὶ βου.ϊὴ ἀπὸ συνετοῦ, καὶ λόγος ἀπὸ προφήτου. Τρία μαρτυροῦσιν αὑτῷ τὰ μέγιστα, ἱερωσύνην, καὶ προφητείαν, καὶ σύνεσιν " καὶ ἐκάτον χαρίσματος ἴσασι τὸ δυνατόν τε καὶ ἀψευδές, Καὶ δέον εἴκειν τοῖς λεγομένοις, οὐ μόνον ἐκεῖνοι ἀντιλέγουσιν 5, ἀλλὰ καὶ θάνατον τυρεύουσι. ε« Δεῦτε γὰρ, φησὶ, πατάξωμεν αὐτὸν ἐν γλώσσῃ, καὶ οὐκ Τ' ἀχουσώμεθα 13 πάντας τοὺς λόγους αὐτοῦ. » Τοσοῦτον αὑτοὺς ἀπέχνει 15 καὶ αὐτὰ τοῦ Θεοῦ τὰ ῥήματα " τὸ ὃὲ « Πατάξωμεν αὐτὸν ἐν γλώσσῃ, ν ἀντὶ “τοῦ ε Συμένος ὁ προφήτης, τὸν Θεὸν ἱκετεύει γενέσθαι κριτὴν, καὶ ἀναμιμνήσκει αὐτὸν ὧν πολλάχ'ς ὑπὲρ αὖτῶν προσενήνοχε πρεσθειῶν. Εἶτα εὐκτικῶς μὲν σχηματίζει τὸν λόγο", προλέγει δὲ τὸν ὑπὸ τοῦ λιμοῦ 1.) γενησόμενον θάνατον, καὶ τὰς ὑπὸ τῶν πολεμίων γενησομένας σφαγὰς, καὶ τὰ ἄλλα τὰ ἐν τοῖς

ke΄, HoOti epelathonto mou ho 1aos mou, eis kegon ethymiasan, kai asthenousin 5 en tais hodois au- ō ouk 5 echousan hodon eis poreian. Epenoēsan, phēsin, atrapous ouk ex archēs tetrimmenas, kai tautas aiōnious apephēnan hodous " anti tou, tautais aei kechrēmenoi diatelousin. Hou charin autōn emēmią paradōsō tēn' gēn " touto gar epēgagen. is΄. Tou taxai tēn gēn autōn eis aphanismon, » kai heis syrismon "" aiōgion. Ho syrismos tēn erēmian tēs poleōs dēloi " hoi gar eupragousan “5 tēn polin idontes, eita erēmōtheisan theōmenoi, syrizein 4 eiōthasi, kai tauxę̄ deiknyein “΄ tēn symphoran. : iz΄. Hōs anemon kausōna " diōsperō autous kata prosōpon tōn echthrōn autōn. Oude pheidous, phēsi, para tōn dysmenōn apolausousin " alla misēsousin autous, kathaper tis ton kausōna apostrepheta!. e« Auchena 5 kai ou prosōpon deixō au- «hois en hēmerą apōleias autōn. » Idion gar tōn doryalōtōn, kai tōn doulōn, to chyptein eis gēn, hōs mallon autōn ton auchena hē to prosōpon phainesthai. Kai allōs de dynaton noēsai " tōn gar ap- Ō pie. estrammenōn ou to prosōpon, alla ton auchena horō-" men " dēloi toinyn ho logos tou Theou tēn apostro-. phēn. Ta men oun ekeinois apeilēthenta toiauta " hēmin de genesthō pharmaka ta echeinōn pathēmata eimi -᾿ … iē΄. Kai eipon - Deute, kai 1logisōmethō epi apo hiereōs, kai bou.ïē apo synetou, kai logos apo prophētou. Tria martyrousin hautǭ ta megista, hierōsynēn, kai prophēteian, kai synesin " kai ekaton charismatos isasi to dynaton te kai apseudes, Kai deon eikein tois legomenois, ou monon ekeinoi antilegousin 5, alla kai thanaton tyreuousi. e« Deute gar, phēsi, pataxōmen auton en glōssę̄, kai ouk T' achousōmetha 13 pantas tous logous autou. » Tosouton hautous apechnei 15 kai auta tou Theou ta rhēmata " to hoe « Pataxōmen auton en glōssę̄, n anti “tou e Symenos ho prophētēs, ton Theon hiketeuei genesthai kritēn, kai anamimnēskei auton hōn pollach's hyper autōn prosenēnoche prestheiōn. Eita euktikōs men schēmatizei ton logo", prolegei de ton hypo tou limou 1.) genēsomenon thanaton, kai tas hypo tōn polemiōn genēsomenas sphagas, kai ta alla ta en tois

15. "For my people have forgotten me; they have burned incense in vain, and they grow weak in their ways … not having a way to travel." They devised, he says, paths that were not worn from the beginning, and made these into everlasting ways; that is, they go on using them continually. For this reason I will hand their land over to desolation; for he added this: 16. "To make their land a desolation and an everlasting hissing." The hissing shows the desolation of the city; for those who saw the city prospering, and then see it laid waste, are accustomed to hiss, and so to point out the calamity. 17. "Like a scorching wind I will scatter them before their enemies." They will not even receive mercy from their foes, he says; the enemies will hate them, as one turns away from a scorching wind. "I will show them my back and not my face in the day of their destruction." For it is characteristic of captives and slaves to stoop toward the ground, so that their neck rather than their face is seen. It can also be understood in another way: of those who have turned away we see not the face but the back of the neck; so the word indicates God's turning away. Such, then, were the threats against them; but let their sufferings become medicine for us … 18. "And they said: Come, let us devise a plan against … from the priest, nor counsel from the wise, nor the word from the prophet." They bear witness to the three greatest things — priesthood, prophecy and understanding — and they know the power and truthfulness of each gift. And when they ought to yield to what is said, they not only contradict but also plot his death: "Come," he says, "let us strike him with the tongue, and we will not listen to any of his words." So hateful to them were the very words of God. "Let us strike him with the tongue" means … the prophet beseeches God to be judge, and reminds him of the many intercessions he had offered on their behalf. Then he casts his words in the form of a prayer, but foretells the death that famine would bring, the slaughters by the enemies, and the other things in the …

Textual problem in this passage: see the notes.

Jer 18:15 (quotation, high confidence) · Jer 18:16 (quotation, high confidence) · Jer 18:17 (quotation, high confidence) · Jer 18:18 (quotation, high confidence) · Jer 18:19 (allusion, high confidence) · Jer 18:20 (allusion, high confidence) · Jer 18:21 (allusion, high confidence)

Notes and citation

Summary: The people forsook God for untrodden paths, so their land will be a hissing and God will turn his back on them; they plot against Jeremiah, who appeals to God.

The staged reference is 18.25, but the lemma is 18:15 (the numeral printed κε΄, probably for ιε΄); the section runs to 18:21. "I will show them my back" renders αὐχένα (literally "neck"); Theodoret gives two readings. Lines are lost in the scan in the lemma of 18:15 ("in the everlasting paths, to walk on tracks"), after "medicine for us", in the lemma of 18:18 ("Jeremiah; for the law will not perish"), after "means" (the comment on 18:18 and the start of 18:19–20), and at the end; marked "…". Debris of Migne's Latin column has been removed.

Notes on the original text

Digital text corrected (OCR debris (Migne's Latin column); words of the text lost; word split by OCR debris (Migne's Latin column)): πος, {ἰδ πὶ πιῆ δίῃ ϑθοὶ ς ἐμ νὲς εἷς [πὶ σε ς αἰογηὶς,, ὧἱ Ρίον ποιη εἰ οἱ δἰ [6 ῦ σθαι → σθαι; αδίοιίοπεβ {Πότ ς οἱ. Β΄. Ἰεειο ὁδὶ μὰ θὰ α 60 ᾽πὶ ἰρ5ὶ σοι Γαθίουμῖ, βοὰ που το οδἰΐδι 10- ᾿ Παμίαγος δία δηΐπι, δἰῖ, ρογουϊ,διη5 ὁα πὶ ἢ σα, οὐ Π0}} δια 5. “απ α οα 105 40 [ο51}008. σοι 6648, οἱ οίογα αι πὶ, οὕ} ἴῃ οι 5 τίδων. Εἰ ροϑι μὲς οἱ 5 ογ οἷα θη! δαί ἴῃ → … .

Cite (SBL): Theodoret, Comm. Jer. 18.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/18-25

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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 19

19.1PG 81

Ταῦτα εἰπὼν, καὶ τὰ τούτοις παραπλήσια, κελεύεται λαθεῖν 76 βῖχον ὀστράκινον, καὶ ἐξελθεῖν εἰς τὸ πολυάνδριον, μετὰ τῶν ἱξρέων καὶ τῶν τοῦ λαοῦ 77 πρεσδυτέρων, καὶ ἀπειλῆσαι πάλιν τῇ πόλει τὸν ὄλεθρον, καὶ τῆς τῶν εἰδώλων ἀναμνῆσαι: θεραπείας. Προεῖπε δὲ καὶ τὰ ἀπὸ τῆς πολιορκίας πεχθησόμενα κακὰ, καὶ τῶν ἀναγκαίων τὴν σπάνιν" καὶ μετὰ ταῦτῃ πάντα συντρίψαι: τὸν βέκον, καὶ εἰπεῖν"

Tauta eipōn, kai ta toutois paraplēsia, keleuetai lathein 76 bichon ostrakinon, kai exelthein eis to polyandrion, meta tōn hixreōn kai tōn tou laou 77 presdyterōn, kai apeilēsai palin tę̄ polei ton olethron, kai tēs tōn eidōlōn anamnēsai: therapeias. Proeipe de kai ta apo tēs poliorkias pechthēsomena kaka, kai tōn anankaiōn tēn spanin" kai meta tautę̄ panta syntripsai: ton bekon, kai eipein"

Having said these and similar things, he is commanded to take an earthen jar and go out to the burial ground with the priests and the elders of the people, and to threaten the city again with destruction and remind them of their worship of idols. He foretold also the evils that the siege would bring, and the scarcity of necessities; and after all this he was to break the jar and say:

Jer 19:1 (allusion, high confidence) · Jer 19:2 (allusion, high confidence) · Jer 19:4 (allusion, high confidence) · Jer 19:9 (allusion, high confidence) · Jer 19:10 (allusion, high confidence)

Notes and citation

Summary: Jeremiah is sent with an earthen jar to the burial ground to announce the city's destruction.

The comment paraphrases 19:1–10.

Cite (SBL): Theodoret, Comm. Jer. 19.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/19-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/19-1

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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.

19.11PG 81

ια΄. Οὕτως συντρίψω τὸν “λαὺν τοῦτον, καὶ τὴν πόλων» ταύτην " καθὼς συντρίδεται ἄγγος ἐστράκιγον, ὃ οὐ δυνήσεται ἰαθῆναι ἔτι. ᾿Απειλεῖ ὃὲ καὶ τῇ βασιλικῇ οἰκίᾳ τὴν κατάλυσιν, καὶ πάσῃ τῇ πόλει τὴν ἐρημίαν " ἐπειδήπερ οὐ μόνον ὃν, μοσίᾳ, ἀλλὰ καὶ ἐν αὐταῖς ταῖς οἰκίαις, σπονδὰς τοῖς εἰδώλοις καὶ θυσίας προσέφερον. Καὶ αὐτὸ δὲ τὸ τῶν εἰδώλων χωρίον ταφὴ 56 τῶν ἀνηρημένων γενήσεται. ε θάψουσι 19 γὰρ ἐν τῷ Τωφὲθ, διὰ τὸ μὴ ὑπάρχειν ποῦ θάψαι. » Διὰ δὲ τούτου τὸ πλῆθος τῶν ἀνῃρημένων ἐδήλωσεν. Ἑπανιόντι ὃὲ τῷ προφήτῃ πάλιν ἐχέλευσεν ὁ Δεσπότης ἐν τῇ χαθιερωμένῃ αὐλῇ πᾶσι τὴν προφητείαν προσενεγκεῖν, καὶ προφητεῦσα! τῇ τε πόλει ἐκείνῃ, καὶ πάσαις ταῖς ὑπηκόοις πόλεσί τε καὶ κώμαις, τὴν ἐρημίαν.

ia΄. Houtōs syntripsō ton “laun touton, kai tēn polōn» tautēn " kathōs syntridetai angos estrakigon, ho ou dynēsetai iathēnai eti. ᾿Apeilei hoe kai tę̄ basilikę̄ oikią tēn katalysin, kai pasę̄ tę̄ polei tēn erēmian " epeidēper ou monon hon, mosią, alla kai en autais tais oikiais, spondas tois eidōlois kai thysias prosepheron. Kai auto de to tōn eidōlōn chōrion taphē 56 tōn anērēmenōn genēsetai. e thapsousi 19 gar en tǭ Tōpheth, dia to mē hyparchein pou thapsai. » Dia de toutou to plēthos tōn anę̄rēmenōn edēlōsen. Hepanionti hoe tǭ prophētę̄ palin echeleusen ho Despotēs en tę̄ chathierōmenę̄ aulę̄ pasi tēn prophēteian prosenenkein, kai prophēteusa! tę̄ te polei ekeinę̄, kai pasais tais hypēkoois polesi te kai kōmais, tēn erēmian.

11. "So I will break this people and this city, as an earthen vessel is broken, which can no longer be mended." He threatens the royal house too with destruction and the whole city with desolation, since not only in public but even in their own houses they offered libations and sacrifices to the idols. And the very place of the idols will become the burial ground of the slain: "For they will bury in Topheth, because there is no other place to bury." By this he has shown the multitude of the slain. When the prophet returned, the Master commanded him again to deliver the prophecy to all in the consecrated court, and to prophesy desolation to that city and to all its subject cities and villages.

Jer 19:11 (quotation, high confidence) · Jer 19:13 (allusion, high confidence) · Jer 19:14 (allusion, high confidence) · Jer 19:15 (allusion, high confidence)

Notes and citation

Summary: Jerusalem will be shattered beyond repair like the jar, and Topheth will become a graveyard for the multitude of the slain.

The comment paraphrases 19:12–15. 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)): Δ εἴτ, ν )γ]ος αυΐδοια αι Πἰταἀϊη θην ἰμ] ον ουουταης → ; γδϑια 0 6}. → .

Cite (SBL): Theodoret, Comm. Jer. 19.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/19-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/19-11

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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.

Chapter 20

20.1PG 81

α',. Τοῦτον 5᾽ ὃὲ τὸν λόγον ὁ Πασχὼρ ἀχούτας, ἀρχιερεὺς δὲ οὗτος ἐτύγχανεν ὧν, οὐ μόνον ἠκίσατο τὸν προφήτην, ἀλλὰ καὶ χαθεῖρξεν. β. ᾿Επάταξε γὰρ, φησὶ, Πασχὼρ τὸν προφήτην ᾿Ιερεμίαγ, καὶ ἐγέδωλεν αὑτὸν εἰς τὸν χαταράχτὴν "᾿. Ὑπόγειον δέ τινα τόπον λέγει " πολλὰ δὲ τοιαῦτα εἶχεν οἰχέματα ὁ ὑπὸ Σολομῶντος οἶχοδομηθεὶς νεώς. ᾿Εξαγαγὼν δὲ αὐτὸν τῇ ὑστέρᾳ ", ἤκουσεν αὐτοῦ πάλιν λέγοντος - « Οὐκὶ Πασχὼρ ᾿ Κύριος 55 ἐχάλετε τὸ ὄνομά σου, ἀλλ᾽ ἢ μέτοικον κυκλόθεν δ. » Οὐ μόνον ὃὲ αὐτὸν, ἀλλὰ καὶ τοὺς φίλους αὐτοῦ δορυαλώτους γενήσεσθαι λέγει, καὶ μετὰ τὴν αἰχμαλωσίαν ᾿ἀναιρεθήσεσθαι. Καὶ μέντοι καὶ πάντα τὸν λαὸν τῷ Ναθουχοδονόσορ ἀπειλεῖ παραδώσειν. Ταῦτα τοΐνυν διὰ πλειόνων εἰρηκὼς ὁ προφήτης, δυσχεραίνει τὰς κατ᾽ αὐτοῦ συνεχῶς γι- γνομένας ἐπαναστάσεις, καὶ τῇ τοῦ συνειδότος ῥὼν καθαρότητι, παῤῥησίᾳ χρᾶται 55 πρὸς τὸν Δε-. - ξ. Ἡπάτησάς μὲ δ᾽, Κύριε, καὶ ἡπατήθην " εις, 1. δοοορὶ ει πιο, δονιῖνο, εἰ ἀεεορίιι8 δμεπι τ ἐκράτησάς με “, καὶ ἡδυγήθης "5, ἜἜφυγον, φησὶ, τὶν προφητείαν, εἶπα δ᾽ εἶναι νεώτερος, καὶ μὴ ἀρπεῖν εἰς τῆνδε τὴν ὑπουργίαν, καὶ ὑπέσχον κρείττονά με ποιήσειν τῶν πολεμούντων, καὶ τείχει χαλκῷ καὶ στύλῳ σιδηρῷ παραπλήσιον δείξειν " καὶ νῦν γέγονα καταγέλαστος " τοῦτο γὰρ λέγει "“ε« μὴν εἰς γέλωτα πᾶσαν ἡμέραν " διετέλεσα π΄. Ὅτι 3" πικρῷ 1όγῳ μου γεϊάσομαι, ἀθεσίαν καὶ ταϊαιπωρίαν ἐπικαλέσομαι, ὅτι ἐγέγετο ὁ ἰεπὶ οἱ “όγος Κυρίου ἐμοὶ εἰς ὀγειδισμὸν καὶ εἰς χιϊδυα- … οὐκὶ αἱ εἰς αὐτὸν γιγνόμεναι ταλαιπωρίαι "' τε καὶ … ἀλλ᾽ αἱ κατὰ τῶν θείων λογέων τολμώμεναν …

a',. Touton 5᾽ hoe ton logon ho Paschōr achoutas, archiereus de houtos etynchanen hōn, ou monon ēkisato ton prophētēn, alla kai chatheirxen. b. ᾿Epataxe gar, phēsi, Paschōr ton prophētēn ᾿Ieremiag, kai egedōlen hauton eis ton chatarachtēn "᾿. Hypogeion de tina topon legei " polla de toiauta eichen oichemata ho hypo Solomōntos oichodomētheis neōs. ᾿Exagagōn de auton tę̄ hysterą ", ēkousen autou palin legontos - « Ouki Paschōr ᾿ Kyrios 55 echalete to onoma sou, all᾽ ē metoikon kyklothen d. » Ou monon hoe auton, alla kai tous philous autou doryalōtous genēsesthai legei, kai meta tēn aichmalōsian ᾿anairethēsesthai. Kai mentoi kai panta ton laon tǭ Nathouchodonosor apeilei paradōsein. Tauta toïnyn dia pleionōn eirēkōs ho prophētēs, dyscherainei tas kat᾽ autou synechōs gi- gnomenas epanastaseis, kai tę̄ tou syneidotos rhōn katharotēti, parrhēsią chratai 55 pros ton De-. - x. Hēpatēsas me d᾽, Kyrie, kai hēpatēthēn " eis, 1. dooori ei pio, doniino, ei aeeoriii8 dmepi t ekratēsas me “, kai hēdygēthēs "5, EEphygon, phēsi, tin prophēteian, eipa d᾽ einai neōteros, kai mē arpein eis tēnde tēn hypourgian, kai hypeschon kreittona me poiēsein tōn polemountōn, kai teichei chalkǭ kai stylǭ sidērǭ paraplēsion deixein " kai nyn gegona katagelastos " touto gar legei "“e« mēn eis gelōta pasan hēmeran " dietelesa p΄. Hoti 3" pikrǭ 1ogǭ mou geïasomai, athesian kai taïaipōrian epikalesomai, hoti egegeto ho iepi hoi “ogos Kyriou emoi eis ogeidismon kai eis chiïdya- … ouki hai eis auton gignomenai talaipōriai "' te kai … all᾽ hai kata tōn theiōn logeōn tolmōmenan …

1. When Pashhur heard this word (he happened to be chief priest), he not only mistreated the prophet but also imprisoned him. 2. "For Pashhur struck the prophet Jeremiah," he says, "and threw him into the cataract." He means an underground place; the temple built by Solomon had many such chambers. When he brought him out the next day, he heard him say again: "The Lord has not called your name Pashhur, but Sojourner-round-about." And he says that not only he but also his friends would be taken captive and slain after the captivity; and indeed he threatens to hand over the whole people to Nebuchadnezzar. Having said these things at length, the prophet, vexed at the uprisings constantly made against him, and confident in the purity of his conscience, speaks freely to the Master: 7. "You deceived me, Lord, and I was deceived; you overpowered me and prevailed." I fled the prophecy, he says, saying that I was too young and not sufficient for this ministry; and you promised to make me stronger than those who fight against me, and to show me like a bronze wall and an iron pillar; and now I have become a laughingstock. For this is what he says: "I have become a laughingstock all day long." 8. "For I will laugh with my bitter word; I will call down faithlessness and wretchedness; for the word of the Lord has become to me a reproach and a mockery …" It is not the miseries done to himself that … but the outrages dared against the divine oracles …

Jer 20:1 (allusion, high confidence) · Jer 20:2 (quotation, high confidence) · Jer 20:3 (quotation, high confidence) · Jer 20:4 (allusion, high confidence) · Jer 20:6 (allusion, high confidence) · Jer 20:7 (quotation, high confidence) · Jer 1:6 (allusion, medium confidence) · Jer 1:18 (allusion, medium confidence) · Jer 20:8 (quotation, high confidence)

Notes and citation

Summary: Pashhur beats and imprisons Jeremiah, who renames him "Terror on every side"; the prophet then complains to God that his calling has made him a laughingstock.

Theodoret calls Pashhur "chief priest" (the Septuagint has "the priest … appointed overseer"). "Sojourner-round-about" is the Septuagint's rendering of Magor-missabib ("terror on every side"). "The cataract" (καταρράκτης) is the Septuagint word for the stocks. 20:3–6 are paraphrased; the promise recalled is 1:6, 18. Words are lost in the lemma of 20:8 ("all my days") and at the end (probably "grieve him"), marked "…". Debris of Migne's Latin column and marginal references 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) and marginal numbers; OCR debris (Migne's Latin column); words of the lemma lost; OCR debris (Migne's Latin column); words of the text lost; OCR debris and marginal number; marginal number; marginal reference inside the lemma; word split by OCR debris; word split by OCR debris (Migne's Latin column)): [1] ἀρχιερεὺς → ἀρχιερεὺς; 41] τὸν → τὸν; ει, ὦ. → ; δγ- μιοδὶ Πα Πάθαυαὶ τοι ρα ἃ ϑ)οηοηα φαϊῇμηθεὶς → δομηθεὶς; οδίαμν, [5] ἴχουσεν → ἤκουσεν; οἰτουίτα. ν» [4-6] Νδὰ εἴπῃ ἀπηΐακαί, 864 οἰΐαι [Ἀ → ; ροβὲ οδριἰν]ταίοι πίον οί πο9. 6556. Ουἱη → ; πιϊπαίγ᾽ 86. (δαϊαγαη → ; απΐνογϑιη θορυΐην. πὸ οΓρὸ οὐηὶ ῥ᾽ γί 5 ἀϊχῖβ → ; δεῖ ρτορίιεῖα, πιο βία [τί ἰμδυϊία5, φαΐ Πασίίον ἴπ → ; οδιϊπε δι, εἰ → ; χρείφ- (, τονά → κρείττονά; 1 τα οἴουίαταμ αἱ ἐπηριρπδηιῖθυ5 πιὸ → ; ρρρ6ι), τοι ππτυγαπιηὰδ → ; γεκςε. 8. μα → ; δδῖ πεῖ ὅδ ορργοῦγίμιπ 6. ἰπ ἀοτίδονθνι (οἷο αἷδ. → … ; γονθογῖι 5. Αἰ δίρουναιαγ, 561 αἰχίαι, → … ; δυο! θαμει, ᾿ → ….

Cite (SBL): Theodoret, Comm. Jer. 20.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-1

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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.

20.9PG 81

θ΄. Καὶ εἴπον" Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ «ωλήσω ἐπὶ τῷ ὀγόματι αὐτοῦ. ᾿Αντὶ τοῦ, οὐ μὴ προφητεύσω, οὐδ᾽ οὐ μὴ προσενέγχω τοῖς ἀπειθοῦσι τοῦ Θεοῦ τὴν πρόῤῥησιν. ε Καὶ ἐγένξτο ἐν τῇ καρδίᾳ μου", ὡς πῦρ καιόμενον, καὶ φλεγόμενον "5, καὶ συνεχόμενον ἐν τοῖς ὀστέοις μον, καὶ παρεῖμαι"" πάντοθεν, καὶ οὐ δύναμαι φέρειν. » Τοῦτο καὶ ὁ θεῖος ὑπέμεινε Παῦλος ἐν ταῖς ᾿Αθήναις ἡνίχα ἐσιώπα" ε Συνείχετο "' γὰρ, φησὶ, τὸ πνεῦμα τοῦ Παύλου θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. ν Τοῦτο πάσχει καὶ ὁ προφήτης “ ἡ γὰρ προφητικὴ χάρις συνεῖχεν αὐτὸν φθέγξασθαι μὴ βουλόμενον. Εἶτα διηγεῖται ὅπως οὐ μόνον ἐταλαιπωροῦντο "7" αὖ τὸν καὶ ἠχίζοντο“ ἀλλὰ καὶ ἕτεραν ἐπιδουλὴν τυον, ἐξαπατῆσαι αὐτὸν, καὶ ἀποστῆσαι πειρώμενοι ᾽" τοῦ Θεοῦ. Εἶπον γὰρ, φησίν" « Ἐπισυστῶμεν "ἢ αὑτῷ πάντες ἄνδρες φίλοι αὐτοῦ, τηρήσατε τὴν ἐπίνοιαν αὐτοῦ, εἰ ἀπατηθήσεται', καὶ δυνησόμεθα αὐτῷ, καὶ ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ. ν» Τίς ἂν ἀξίως θρηνήσειεν ᾽ τῆς πονηρίας τὰς ἐπινοίας ς ἧς Ὁ μέντοι προφήτης οὐκ ἑαυτῷ θαῤῥεῖ, ἀλλὰ τὴν θείαν ἐπικουρίαν ὑμνεῖ, καί φησι,

th΄. Kai eipon" Ou mē onomasō to onoma Kyriou, kai ou mē «ōlēsō epi tǭ ogomati autou. ᾿Anti tou, ou mē prophēteusō, oud᾽ ou mē prosenenchō tois apeithousi tou Theou tēn prorrhēsin. e Kai egenxto en tę̄ kardią mou", hōs pyr kaiomenon, kai phlegomenon "5, kai synechomenon en tois osteois mon, kai pareimai"" pantothen, kai ou dynamai pherein. » Touto kai ho theios hypemeine Paulos en tais ᾿Athēnais hēnicha esiōpa" e Syneicheto "' gar, phēsi, to pneuma tou Paulou theōrountos kateidōlon ousan tēn polin. n Touto paschei kai ho prophētēs “ hē gar prophētikē charis syneichen auton phthenxasthai mē boulomenon. Eita diēgeitai hopōs ou monon etalaipōrounto "7" au ton kai ēchizonto“ alla kai heteran epidoulēn tyon, exapatēsai auton, kai apostēsai peirōmenoi ᾽" tou Theou. Eipon gar, phēsin" « Episystōmen "ē hautǭ pantes andres philoi autou, tērēsate tēn epinoian autou, ei apatēthēsetai', kai dynēsometha autǭ, kai lēpsometha tēn ekdikēsin hēmōn ex autou. n» Tis an axiōs thrēnēseien ᾽ tēs ponērias tas epinoias s hēs Ho mentoi prophētēs ouk heautǭ tharrhei, alla tēn theian epikourian hymnei, kai phēsi,

9. "And I said: I will not name the name of the Lord, and I will no longer speak in his name." That is: I will not prophesy, nor bring God's prediction to the disobedient. "And it became in my heart like a burning fire, flaming and shut up in my bones; and I am weary on every side, and I cannot bear it." The divine Paul too experienced this in Athens when he was keeping silent: "For Paul's spirit," it says, "was provoked within him as he saw that the city was full of idols." The prophet experiences the same; for the prophetic grace constrained him to speak even when he did not wish to. Then he narrates how they not only afflicted and mistreated him, but also wove another plot, trying to deceive him and draw him away from God. For they said: "Let us all conspire against him, all his friends; watch his intention, whether he will be deceived, and we shall prevail over him and take our revenge on him." Who could lament as it deserves the devices of wickedness? The prophet, however, does not trust in himself, but praises the divine help, and says:

Textual problem in this passage: see the notes.

Jer 20:9 (quotation, high confidence) · Acts 17:16 (quotation, high confidence) · Jer 20:10 (quotation, high confidence)

Notes and citation

Summary: Jeremiah resolves to stop prophesying, but God's word burns in his bones, as Paul's spirit was stirred in Athens; his friends plot to entrap him.

The quotation is Acts 17:16. 20:10 is quoted. Migne's footnotes (variant readings of 20:1–10) and Latin debris have been removed.

Notes on the original text

Digital text corrected (Migne's footnotes (apparatus) and Latin debris; OCR debris; OCR debris (Migne's Latin column); OCR debris inside the lemma; marginal reference and Latin debris inside the lemma; stray letters): γεκς. 9. Εἰ αἰπὶ : → ; πο ἰοιιαν ἰπ ποπιΐη 6 ἱροῖιδ. 106 656,9. ἤθη → ; θ (00, τοῖς → τοῖς; -. εἰ. «ε Εἰ [Δοῖμι8 681 → ; καὶ εἰ φλεγόμενον → καὶ φλεγόμενον; φιυδβὶ Βο]υΐι8 δύ, → ; αχβροοϊδγοῖ : ε« "9 Τοῦτον -- λόγον. Β Τούτων δὲ τῶν λόγων. δ' εἰς τὸν καταρ. Ηρὺτ. ἴῃ οάτοόνοι. 55 Β ὑστεραίῳ. 5 Κύριος ἔχ. Βαϊ ο ργῖοτ ιΔὉ. κύριε ἐλάλησε. γλμπι ἴῃς ον Ὡς Ἐπελ τυ ον Ὡς ΒΌΜΙ : ες. Ἰδοι]0 681 ἡδυνάσθης. ὅ5 Β εἶπον. "5 Ὅτι --- Ἰοπείδιν οἱ νδϑίδιϊομαπὶ οἰΆπιο. ταλ. Β λοιδορίαι, 9" ἐν τ. χ. μου. 05. ἀρὰ υΧΧχ. 5 καὶ φλ. Βες. Ἰεοῖϊο φλέγον, ") παρ. ἴᾶ εκ Β οπιοηἀανίιηι8, ἠυχία τας, δεῖ. 4: νου! αὶ δὲ μι εἰν ἃ δῃ ΓἋ4]1δ(ν : οἱ ἰηνα οβοθπιιθ ἴθ ΘΙΠῺ., δ᾽, Ὁ] εἰ ο ποῖ δἰ ὶ εἰ αἱϊ : → .

Cite (SBL): Theodoret, Comm. Jer. 20.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-9

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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.

20.11PG 81

ια'. Κύριος μετ᾽ ἐμοῦ καθὼς μαχητὴς ἰσχύων. Διδάσκει δὲ καὶ τῆς θείας ἐπικουρίας τὴν νίκην. « Διὰ τοῦτο ἐδίωξαν ἢ, καὶ οὐκ ἐδυνήθησαν νικῆσαι" " ἠσχύνθησαν σφόδρα, ὅτι οὐκ ἠδυνήθησαν " νοῆσαι ἀτιμίας αὑτῶν, αἷ δι᾽ αἰῶνος οὐκ ἐπιλησθήσονται. ν Εἶτα αἰτεῖ πάλιν γενέσθαι κριτὴν τὸν Θεὸν, καὶ ἀπαιτῆσαι αὐτοὺς δίκας τῶν ἐπιχξιρημάτων ἀξίας" ἀνιώμενος δὲ, καὶ λίαν ἀλγυνόμενος καὶ τὴν παροῦσαν δυσχεραίνων ζωὴν, πρῶτον ὁμνεῖ τὸν τῶν ὅλων Θεὸν, καὶ τηνικαῦτα ἐπαρᾶται τῇ,τῶν μητρῴων ὠδίνων ἡμέρᾳ. ιν. "Ασατε γὰρ, φησὶ, τῷ Κυρίῳ, αἱἰνέσατα αὐτὸν “, ὅτι ἐξείλετο ψυχὴν πένητος ἐκ χει- »οὁς πονηρευομένων, Προτάττει τὸν ὕμνον, ἵνα πᾶσαν ἀφορμὴν βλασφημίας ἐχθάλῃ. Εἶτά φησιν"

ia'. Kyrios met᾽ emou kathōs machētēs ischyōn. Didaskei de kai tēs theias epikourias tēn nikēn. « Dia touto ediōxan ē, kai ouk edynēthēsan nikēsai" " ēschynthēsan sphodra, hoti ouk ēdynēthēsan " noēsai atimias hautōn, hai di᾽ aiōnos ouk epilēsthēsontai. n Eita aitei palin genesthai kritēn ton Theon, kai apaitēsai autous dikas tōn epichxirēmatōn axias" aniōmenos de, kai lian algynomenos kai tēn parousan dyscherainōn zōēn, prōton homnei ton tōn holōn Theon, kai tēnikauta eparatai tę̄,tōn mētrǭōn ōdinōn hēmerą. in. "Asate gar, phēsi, tǭ Kyriǭ, haiinesata auton “, hoti exeileto psychēn penētos ek chei- »hoos ponēreuomenōn, Protattei ton hymnon, hina pasan aphormēn blasphēmias echthalę̄. Eita phēsin"

11. "The Lord is with me like a mighty warrior." He teaches also the victory of the divine help: "Therefore they persecuted me and could not prevail; they were greatly ashamed, because they did not understand their dishonors, which will not be forgotten forever." Then he asks again that God be judge, and exact from them a penalty worthy of their attempts. And being grieved and deeply pained, and weary of his present life, he first praises the God of all, and then curses the day of his mother's birth pangs. 13. "Sing to the Lord," he says, "praise him, for he has rescued the soul of the poor from the hand of evildoers." He puts the hymn first, to remove every pretext for blasphemy. Then he says:

Jer 20:11 (quotation, high confidence) · Jer 20:12 (allusion, high confidence) · Jer 20:13 (quotation, high confidence)

Notes and citation

Summary: Jeremiah trusts in the Lord as a mighty warrior and praises him before he curses the day of his birth.

20:12 is paraphrased. Theodoret notes that the hymn of 20:13 precedes the curse of 20:14, so that the curse cannot be taken as blasphemy. Debris of Migne's Latin column has been removed.

Notes on the original text

Digital text corrected (word split by OCR debris (Migne's Latin column); word split by stray letters): ἰσχύ- Β ὦ». → ἰσχύων.; νοὶ, ν» δι, γα ἀἰδη) Μο-. ας πὶ ογαΐ,, ἴῃ αὶ 4 Λεῖ. κυι,, 16. χὴν → κην.

Cite (SBL): Theodoret, Comm. Jer. 20.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-11

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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.

20.14PG 81

ιδ', 6΄, Ἐπικατάρατος ἡ ἡμέρα, ἐν ἧ ἐτέχθην ἐν αὑτῇ" ἡ ἡμέρα ἐν ἦ ἔτεκέ μὲ ἡ μήτηρ μου ". Καὶ. ἐπικατάρατος ὁ ἄνθρωπος, ὁ εὐαγγελισάμενος τῷ πατρί μου “λέγων " ᾿Ετέχθη σοι υἱὸς " ἄρσην" μὴ εὑφραιγόμενος ἔστω. "5" Εἰώ» θασιν οἱ ἄνθρωποι, λίαν ὀδυρόμενοι, τῶν παρἱσταμένων ἐπιλαμθάνεσθαι, καὶ ταῖς χεροὶν ἀποθλίθειν" ἔστι δὲ ὅτε καὶ προσαράσσειν τὰς χεῖρας, τῆς ὀδύνης ἀναγχαζούσης᾽ τοῦτο πέπονθε καὶ ὁ προφήτης. Ἐκ γὰρ τῆς ὑπερδαλλούσης ὀδύνης τῆς ἡμέρας ἐπελάδετο, χρήματος; ἀνυποστάτου, καὶ τοῦ "" τῷ πατρὶ τὸν τόκον μηνύσαντος, Καὶ οὐδὲ ἴδιός τις ἦν οὗτος 15 - εἰκὸς δὲ μηδὲ μηνύσαι τινά. Προστίθησι δὲ, ὅτι καὶ ἄμεινον ἦν μοι ἐν τῇ μήτρᾳ τελευτῆσαι, καὶ νεκρὸν προελθεῖν, ἢ ταῖς ᾿παντοδαπαῖς ταύταις πε-

id', 6΄, Epikataratos hē hēmera, en hē etechthēn en hautę̄" hē hēmera en ē eteke me hē mētēr mou ". Kai. epikataratos ho anthrōpos, ho euangelisamenos tǭ patri mou “legōn " ᾿Etechthē soi huios " arsēn" mē heuphraigomenos estō. "5" Eiō» thasin hoi anthrōpoi, lian odyromenoi, tōn paristamenōn epilamthanesthai, kai tais cheroin apothlithein" esti de hote kai prosarassein tas cheiras, tēs odynēs ananchazousēs᾽ touto peponthe kai ho prophētēs. Ek gar tēs hyperdallousēs odynēs tēs hēmeras epeladeto, chrēmatos? anypostatou, kai tou "" tǭ patri ton tokon mēnysantos, Kai oude idios tis ēn houtos 15 - eikos de mēde mēnysai tina. Prostithēsi de, hoti kai ameinon ēn moi en tę̄ mētrą teleutēsai, kai nekron proelthein, ē tais ᾿pantodapais tautais pe-

14–15. "Cursed be the day on which I was born; the day on which my mother bore me … And cursed be the man who brought the news to my father, saying: A male child is born to you; let him not rejoice." People in great lamentation are accustomed to seize those standing by and squeeze them with their hands; sometimes they even strike their hands together, forced by the pain. The prophet experienced this too: out of overwhelming pain he laid hold of the day, a thing without substance, and of the one who announced the birth to his father. And this was no particular person; it is likely that no one announced it at all. He adds that it would have been better for me to die in the womb and to come out dead, than to … these manifold …

Jer 20:14 (quotation, high confidence) · Jer 20:15 (quotation, high confidence) · Jer 20:17 (allusion, high confidence) · Jer 20:18 (allusion, medium confidence)

Notes and citation

Summary: In anguish Jeremiah curses the day of his birth and its messenger, a cry of pain rather than a real curse on anyone.

Theodoret explains the curse as a cry of grief laying hold of something without substance. Manuscript B reads "whom he did not even know, who this was". Words are lost in the lemma of 20:14 ("let it not be blessed") and at the end of the comment on 20:17–18; marked "…".

Cite (SBL): Theodoret, Comm. Jer. 20.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/20-14

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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 21

21.1PG 81

α΄. Ὁ 1όγος ὁ γεγόμενος πρὸς Ἱερεμίαν παρὰ Κυρίου, ὅτε ἀπέστει.18 πρὸς αὑτὸν "Σεδεκίας ὁ βασιϊεὺς τὸν Πασχὼρ υἱὸν Μειϊχίου, καὶ τὸν Σο… Πασχώρ 15» Μελχίου γὰρ οὗτος - ὁ δὲ κατηγορηθεὶς, Ἐμμὴρ υἱός. Εἰδέναι μέντοι χρὴ, ὡς οὐ κατὰ τάξιν χεῖντα! αἱ προφητεῖαι". ἐνταῦ)α γὰρ τὰ ἐπὶ Σεδεκίου προφητεύει" μετ᾽ ὀλίγον δὲ, τὰ ἐπὶ Ἰωακεὶμ καὶ τοῦ "5 Ἰεχονίου, οἵ πρὸ τοῦ Σεδεχίον ἐθασίλευφαν" ὁ μέντοι Σεδεκίας, ὑπὺ τοῦ Ναθουχοδονόσορ πολιορχούμενο;, παρακαλεῖ τὸν προφήτην αἰτῆσαι τοῦ θεοῦ τὴν βοήθειαν ὁ δὲ προφήτης θεσπίσαι κελεύεται ταῦτα" ὃ, ε΄. Τάδε 1έγει Κύριος ὁ Θεὸς Ισραή.1: Ιδοὺ ἐγὼ ἀποστρέξζω τὰ ὅπλα τὰ πολεμικὰ ἐν "5 ταῖς χερσὶν ὑμῶν, ν αἷς ὑμεῖς ποϊεμήσετε " … συγχεχιϊειχότας ὑμᾶς ἔξωθεν τοῦ τείχους " καὶ εἰσάξω αὐτοὺς εἰς τὸ μέσον τῆς πώϊλεως ταύτης. Καὶ ποιϊεμήσω ὑμᾶς ἐγὼ ἐν χειρὶ ἔχτεταμένῃν καὶ ἐν βραχίογε ὑψηλῷ, "5 μετὰ θυμοῦ καὶ ὀργῆς καὶ παροξυσμοῦ "" μεγάλου. ᾿'Λλνόνητα, φητξῖν, ὑμῖν ἔστα! τὰ ὅπλα, ἐμοῦ στρατηγοῦντος τῶν πολεμίων, καὶ μετ᾽ ἐχείνων καθ᾽ ὑμῶν παραταττομένου, Εἶτα λέγει, ὦ; ὅπαντα ᾿" παραδώσει λιμῷ καὶ θχνάτῳ, καὶ αἰχμαλωσίᾳ, καὶ μετὰ τούτων αὐτὸν τὸν βασιλέα Σεδεκίαν τοῖς πεξαιτέροις καὶ δορυφόροις, καὶ τοὺς μὲν χατασφάξηυσι, τοὺς δὲ δορυαλώτους ἀπάξουτι" τῷ δέ γε λαῷ φάνα: ταῦτα πυρεγγυᾷ᾽

a΄. Ho 1ogos ho gegomenos pros Hieremian para Kyriou, hote apestei.18 pros hauton "Sedekias ho basiïeus ton Paschōr huion Meiïchiou, kai ton So… Paschōr 15» Melchiou gar houtos - ho de katēgorētheis, Emmēr huios. Eidenai mentoi chrē, hōs ou kata taxin cheinta! hai prophēteiai". entau)a gar ta epi Sedekiou prophēteuei" met᾽ oligon de, ta epi Iōakeim kai tou "5 Iechoniou, hoi pro tou Sedechion ethasileuphan" ho mentoi Sedekias, hypy tou Nathouchodonosor poliorchoumeno?, parakalei ton prophētēn aitēsai tou theou tēn boētheian ho de prophētēs thespisai keleuetai tauta" ho, e΄. Tade 1egei Kyrios ho Theos Israē.1: Idou egō apostrexzō ta hopla ta polemika en "5 tais chersin hymōn, n hais hymeis poïemēsete " … synchechiïeichotas hymas exōthen tou teichous " kai eisaxō autous eis to meson tēs pōïleōs tautēs. Kai poiïemēsō hymas egō en cheiri echtetamenę̄n kai en brachioge hypsēlǭ, "5 meta thymou kai orgēs kai paroxysmou "" megalou. ᾿'Llnonēta, phētxin, hymin esta! ta hopla, emou stratēgountos tōn polemiōn, kai met᾽ echeinōn kath᾽ hymōn paratattomenou, Eita legei, ō? hopanta ᾿" paradōsei limǭ kai thchnatǭ, kai aichmalōsią, kai meta toutōn auton ton basilea Sedekian tois pexaiterois kai doryphorois, kai tous men chatasphaxēusi, tous de doryalōtous apaxouti" tǭ de ge laǭ phana: tauta pyrengyą᾽

1. "The word that came to Jeremiah from the Lord, when King Zedekiah sent to him Pashhur son of Malchiah, and Zephaniah …" … Pashhur; for this one was the son of Malchiah, while the one accused was the son of Immer. One should know, however, that the prophecies are not placed in order; for here he prophesies what happened under Zedekiah, and a little later what happened under Jehoiakim and Jeconiah, who reigned before Zedekiah. Zedekiah, then, besieged by Nebuchadnezzar, asks the prophet to request God's help; and the prophet is commanded to declare this: 4–5. "Thus says the Lord God of Israel: Behold, I will turn back the weapons of war that are in your hands, with which you fight against … who have shut you in outside the wall; and I will bring them into the middle of this city. And I myself will fight against you with an outstretched hand and a high arm, with anger and wrath and great fury." Your weapons, he says, will be useless to you, since I am the general of the enemies and stand in battle array with them against you. Then he says that he will hand over everyone to famine and death and captivity, and with them King Zedekiah himself to the foot soldiers and spearmen; and they will slaughter some and lead others away captive. And he charges him to say this to the people:

Jer 21:1 (quotation, high confidence) · Jer 20:1 (allusion, medium confidence) · Jer 21:2 (allusion, high confidence) · Jer 21:4 (quotation, high confidence) · Jer 21:5 (quotation, high confidence) · Jer 21:6 (allusion, high confidence) · Jer 21:7 (allusion, high confidence)

Notes and citation

Summary: When the besieged Zedekiah asks Jeremiah for God's help, God replies that he himself fights against Jerusalem and will hand the king and people to the enemy.

Theodoret distinguishes this Pashhur, son of Malchiah, from Pashhur son of Immer (20:1), and notes that the prophecies are not in chronological order. Words are lost in the lemma of 21:1 ("son of Maaseiah the priest") and the start of the comment (probably "This is another"), and in the lemma of 21:4 ("the king of Babylon and the Chaldeans"); marked "…". 21:6–7 are paraphrased. Migne's footnotes and Latin debris have been removed.

Notes on the original text

Digital text corrected (Migne's footnotes (apparatus) inside the lemma; OCR debris (Migne's Latin column); words of the text lost; OCR debris; words of the lemma lost): ὄ ΜῈ ἐσ. [Δ εκ Β οπεπάαδίμαηι. αὶ. ργίογ ἢν. σιω δ ἐπισ, τ΄ ἐπίν. αὖτ. Ηεῦτ. ᾿πάϊσοπιυβ ϑυῃ (ἀϊομη), ὀΐπινεϑ ἢ τὶ 8], ᾿ γ ἐπὶ Αι. 9 πειρ. τ. Θ. Β τοῦ Θεοῦ βουλόμενοι. ἤναι ὐποέμαο θρηνήσει. ὃ ἐδ. Βεὺτ, ὅρῳ ἭΝ Εν; ἐδ. μ τόν εἰ εἰ ἔστω. εν. υἱ [αι !βεδηάο δε! Πολιοῖ " καὶ --- οὗτος, Β ὃν οὐδὲ ἔδει, ὅστις ἣν οὗτος. αὐ! Ιος. τῷ πνεύματι. ᾿ Ἢ ἔταλ. Β ὄντο. οδὶ πλοῖον, αδ4υε τατον, δ᾽ γμοηαίδηα. ὃ ἠδ.,} νοῆσαι, Βες. Ἰοεῖ. ἐνόησαν. 5 Β αὐτῷ, ἰακ!δ τες. " τοῦ --- μην. Ἐὰ, ργίοῦ μιὰν» → ὁ ; Σο- ἃ Ἡοἰοιίν,, εἰ δυμίιοιίανι β λιν ααδιὶ → Σο… ; τὸν 6556. Πα ἰϑιὴ., οἱ → … .

Cite (SBL): Theodoret, Comm. Jer. 21.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/21-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/21-1

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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.

21.8PG 81

η΄. Ἰδοὺ ἐγὼ δέδωκα πρὸ προσώπου ὑμῶν τὴν ὁδὸν τῆς ζωῆς, καὶ τὴν ὁδὸν τοῦ θανάτου. Εἶτα διδάσκει, ὡς ὁ ἐν τῇ πόλει μένων, καὶ τοῖς πολεμίοις ἀντιτασσόμενος, ὁδεύσει τὴν ὁδὸν τοῦ θανάτου" ὁ δὲ πρὸς τούτους αὐτόμολος ἀπελθὼν, ξωῆς ἀπολαύσετα:, Ταύτην γὰρ κατὰ τῆς πόλεω; γηχα τὴν ψῆφον, ὥστε αὐτὴν τῷ τῶν πολεμίων παραδυθῆνα: πυρί. Καὶ ταῦτα δὲ ἀπειλήσας πῷ βασιλεῖ καὶ τοῖς ἄρχουτι, τοῦ δικαίου φροντίξειν, καὶ ἴσην ἐκφέρειν τοῦ δικαίου τὴν ψῆφον, καὶ τοῖς ἀδικουμένοις ἐπα λῦνα! ν᾽, καὶ τούτῳ τῷ τρόπῳ τὴν ἐπισχεῖν),

ē΄. Idou egō dedōka pro prosōpou hymōn tēn hodon tēs zōēs, kai tēn hodon tou thanatou. Eita didaskei, hōs ho en tę̄ polei menōn, kai tois polemiois antitassomenos, hodeusei tēn hodon tou thanatou" ho de pros toutous automolos apelthōn, xōēs apolauseta:, Tautēn gar kata tēs poleō? gēcha tēn psēphon, hōste autēn tǭ tōn polemiōn paradythēna: pyri. Kai tauta de apeilēsas pǭ basilei kai tois archouti, tou dikaiou phrontixein, kai isēn ekpherein tou dikaiou tēn psēphon, kai tois adikoumenois epa lyna! n᾽, kai toutǭ tǭ tropǭ tēn epischein),

8. "Behold, I have set before you the way of life and the way of death." Then he teaches that whoever stays in the city and resists the enemies will walk the way of death, but whoever goes over to them as a deserter will keep his life. For this is the sentence I have passed against the city: that it be handed over to the enemies' fire. And having threatened these things, he charges the king and the rulers to care for justice, to give an equal verdict of justice, to help those who are wronged, and in this way to check the …

Jer 21:8 (quotation, high confidence) · Jer 21:9 (allusion, high confidence) · Jer 21:10 (allusion, high confidence) · Jer 21:12 (allusion, high confidence)

Notes and citation

Summary: God sets before Jerusalem the way of life, surrender to the Babylonians, and the way of death, resistance, and urges the king to do justice.

21:9–12 are paraphrased. The section breaks off at the end (probably "the wrath"), marked "…".

Cite (SBL): Theodoret, Comm. Jer. 21.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/21-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/21-8

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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.

21.10PG 81

τ΄. Ἰδοὺ ἐγὼ πρὲς σὲ τὸν κατοικοῦντα τὴν κοιλάδα Σὸρ τὴν πεδιρὴν,, φησὶ Κύριος. ᾿Αντὶ τοῦ, ᾽ μεταξὺ ὁρῶ" κειμένην ἐν κοίλῳ τόπῳ " οὕτω γὰρ καὶ ὁ Σύρος οι λήνξυσε' λέγει ὃὲ τὴν ρουσαλὴ μ᾿ ταύτην γὰρ ἔχει τὴν θέσιν " Σὸρ δὲ συν»οχὴ ἑρμηνεύεται, καὶ πάλιν πέτρα" συνέχεται δὲ ὑπὸ ὁρῶν ἴδε ἡ πόλις, «Τοὺς λέγοντας - Τίς πατάξει," ἡμᾶς; ἣ τίς ἐλεύσεται εἰς τὴ κατοικητήριον ἡμῶν: ν Τὴν θρασύτητα αὐτῶν, καὶ τὸ μάταιον θράτος σχει, Εἶτα ἀπειλεῖ, πυρὶ καταφλέξειν αὐτῇς τὸν δρυμόν ᾽δ, Δρυμὴν δὲ καλεῖ, καὶ τῶν οἰχτιαάτων, καὶ τῶν οἰκητόρων πλῖθος Ἶ",

t΄. Idou egō pres se ton katoikounta tēn koilada Sor tēn pedirēn,, phēsi Kyrios. ᾿Anti tou, ᾽ metaxy horō" keimenēn en koilǭ topǭ " houtō gar kai ho Syros oi lēnxyse' legei hoe tēn rousalē m᾿ tautēn gar echei tēn thesin " Sor de syn»ochē hermēneuetai, kai palin petra" synechetai de hypo horōn ide hē polis, «Tous legontas - Tis pataxei," hēmas? hē tis eleusetai eis tē katoikētērion hēmōn: n Tēn thrasytēta autōn, kai to mataion thratos schei, Eita apeilei, pyri kataphlexein autę̄s ton drymon ᾽d, Drymēn de kalei, kai tōn oichtiaatōn, kai tōn oikētorōn plithos I",

13. "Behold, I am against you who dwell in the valley of Sor, the plain, says the Lord." That is: lying between mountains in a hollow place; for so the Syrian too translated it. He means Jerusalem, for it has this situation. Sor is translated "enclosure," and again "rock"; and the city is enclosed by mountains. "Those who say: Who will strike us? Or who will enter our dwelling?" He … their rashness and vain boldness. Then he threatens to burn up its forest with fire; and by forest he means the multitude both of the buildings and of the inhabitants.

Jer 21:13 (quotation, high confidence) · Jer 21:14 (allusion, high confidence)

Notes and citation

Summary: God is against Jerusalem, secure in its mountain valley and boasting that none can reach it; he will burn its "forest" of houses and people.

The staged reference is 21.10, but the lemma is 21:13 (numeral printed τ΄, probably for ιγ΄). "The Syrian" is the Syriac version. A verb is lost (probably "rebukes"), marked "…". 21:14 is paraphrased. Migne's footnotes and Latin debris at the end have been removed.

Notes on the original text

Digital text corrected (OCR debris (Migne's Latin column) and footnotes): - αἰΠ γι, νίαν γι 5 δι υγαι : γα οἱ ἱπαάϊφηαίονα πιασπα. [νὰ {}}18.. ἰμχαΐε, νυ ΐθ πὶ εἰ, δὲ δογυι τα:, αἰαὶ ἀπὰ σα} ὉΠΠ|5 ᾿ρϑα πὶ οἰ Γι πη 6550. μα} δϑη ον ἴδ}. αἱ απο] εὐ ᾿ἰξ {αὶ εἴα. Το" 68. εἴδη 5 υἱῷ δ ἐν οἷς ὑμεῖς πολεμεῖτε ἐν αὑτοῖς ποὺς τοὺς Χαλδαίους. 15. τοῦ, Ὠὺδ. ἰη Β. 10} ἅπαντας, τᾶς. κι → .

Cite (SBL): Theodoret, Comm. Jer. 21.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/21-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/21-10

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-21-10) · 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.