Commentary on Jeremiah (with Baruch and Lamentations) 31.2–34.18
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 31
31.2PG 81
᾿ἈΑναμίξας δὲ πάλιν τὰ θυμήρη τοῖς σκυθρωποῖς, τὴν τούτων αἰτίαν διδάσκει. β΄. Οὕτως εἶπε Κύριος -" Εὗρον δ᾽ θερμὸν ἐν ἐρήμῳ, μετὰ ὀλωλότων ἐν μακαίρᾳ πορευομέγους ἐν σπουδαῖς Ἰσραή.Δ. Τὸ θερμὸν δ καὶ ὁ Σύρος καὶ ὁ Ἑ δραῖος οἰκτιρμὸν τεθείκασιν " ἔχει δέ τινα πρὸς τοῦτο συγγένειαν καὶ ἡ ἑρμηνεία τῆς ᾿Ελλάδος φωνῇς " ὑποθερμαινόμενος γάρ τις χαυνοῦται εἰς ἔλεον “ ἔρημον δὲ καλεῖ τὴν Βαδυλῶνα " καὶ διδάσκει ὅτι ἐκεῖ δουλεύοντας ᾧχτειρεν ὁ Δεσπότης. Συμφωνεῖ δὲ καὶ δ τῇ Σύρου ἑρμηνείᾳ καὶ τὰ ἑξῆς.
᾿AAnamixas de palin ta thymērē tois skythrōpois, tēn toutōn aitian didaskei. b΄. Houtōs eipe Kyrios -" Heuron d᾽ thermon en erēmǭ, meta olōlotōn en makairą poreuomegous en spoudais Israē.D. To thermon d kai ho Syros kai ho He draios oiktirmon tetheikasin " echei de tina pros touto syngeneian kai hē hermēneia tēs ᾿Ellados phōnę̄s " hypothermainomenos gar tis chaunoutai eis eleon “ erēmon de kalei tēn Badylōna " kai didaskei hoti ekei douleuontas hǭchteiren ho Despotēs. Symphōnei de kai d tę̄ Syrou hermēneią kai ta hexēs.
Having again mixed the pleasing things with the gloomy, he teaches their cause. "Thus says the Lord: I found warmth in the wilderness with those who perished by the sword, going in haste, Israel." For "warmth" both the Syrian and the Hebrew have put "compassion"; and the rendering in the Greek tongue too has a certain kinship with this, for someone who is warmed is softened to pity. By "wilderness" he means Babylon, and he teaches that the Master pitied them while they were slaves there. What follows also agrees with the Syrian's rendering.
Jer 31:2 (38:2 LXX) (quotation, high confidence)
Notes and citation
Summary: The "warmth" God found in the wilderness means his compassion for Israel enslaved in Babylon.
- Lemma: Jer 31:2 (LXX 38:2). The Hebrew has "found grace" (ḥēn); the LXX reads "warmth" (θερμόν, from ḥōm).
Cite (SBL): Theodoret, Comm. Jer. 31.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.3PG 81
γ΄. ᾿Αγάπησιν αἰωνίαν ἠγάπησὰά σε" διὰ τοῦτο εἴλκυσά σε εἰς οἰκτείρημα. Οὐκ ὃ σὸς, φησὶ, τρόπος αἴτιός σοι τῆς σωτηρίας 57 ἀλλ᾽ ὁ ἐμὸς ἕλεος, Προλέγει δὲ, ὅτι πάλιν χορεύσουσι τυμπάνοις κεχρημένοι, καὶ τοῖς ἄλλοις ὀργάνοις, καὶ φυτουργίας φροντίσουσι, καὶ τὰς θείας ἐπιτελέσουσιν δ᾽ ἑορτάς. Προλέγει καὶ τὴν ἕνωσιν τῶν φυλῶν.
g΄. ᾿Agapēsin aiōnian ēgapēsaa se" dia touto eilkysa se eis oikteirēma. Ouk ho sos, phēsi, tropos aitios soi tēs sōtērias 57 all᾽ ho emos heleos, Prolegei de, hoti palin choreusousi tympanois kechrēmenoi, kai tois allois organois, kai phytourgias phrontisousi, kai tas theias epitelesousin d᾽ heortas. Prolegei kai tēn henōsin tōn phylōn.
"With an everlasting love I have loved you; therefore I have drawn you into compassion." Not your conduct, he says, is the cause of your salvation, but my mercy. He foretells that they will again dance with timbrels and other instruments, will take care of planting, and will celebrate the divine feasts. He foretells also the union of the tribes.
Jer 31:3 (38:3 LXX) (quotation, high confidence) · Jer 31:4–5 (38:4-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: Israel's salvation comes from God's everlasting love and mercy, not its conduct; joy, planting, feasts, and the reunion of the tribes will follow.
- Lemma: Jer 31:3 (LXX 38:3), with 31:4–5 summarized.
Cite (SBL): Theodoret, Comm. Jer. 31.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.6PG 81
ς΄. Ὅτι ἔστιν ἡμέρα κλήσεως" ἀπολογουμένου“ ἐν ὄρεσιν Ἑφραϊμ' Ἀγάστητε, καὶ ἀγαδῶμεν" εἰς Σιὼν, πρὸς Κύριον τὸν Θεὸν ἡμῶν ".. Οὗτοι γὰρ, οἱ πάλαι ταῖς δαμάλεσι λατρεύοντες, ὑπὲρ τῶν προτέρων ἁμαρτημάτων ἀπολογήσονται, καὶ εἰς τὴν Σιὼν ᾿“δραμοῦνται, καὶ τὸν τῶν ὅλων Θεὸν χυνήσουσι. Παρακελεύεται δὲ αὑτοῖς, τὸν μὲν θεὸν ἀνυμνεῖν μετ᾽ εὐφροσύνης, κατὰ δὲ τῶν “ξιτονενόντων ἐθνῶν μέγα φρονεῖν. Τοῦτο γὰρ λέγει " τίσατε ἐπὶ κεφαλὴν ἐθνῶν. » Καὶ δηλώσατε διὰ τούτου τὴν θείαν ἐπικουρίαν, Λέγει δὲ καὶ τὸν «ἧς ἐπανόδου καιρόν.
s΄. Hoti estin hēmera klēseōs" apologoumenou“ en oresin Hephraïm' Agastēte, kai agadōmen" eis Siōn, pros Kyrion ton Theon hēmōn ".. Houtoi gar, hoi palai tais damalesi latreuontes, hyper tōn proterōn hamartēmatōn apologēsontai, kai eis tēn Siōn ᾿“dramountai, kai ton tōn holōn Theon chynēsousi. Parakeleuetai de hautois, ton men theon anymnein met᾽ euphrosynēs, kata de tōn “xitonenontōn ethnōn mega phronein. Touto gar legei " tisate epi kephalēn ethnōn. » Kai dēlōsate dia toutou tēn theian epikourian, Legei de kai ton «hēs epanodou kairon.
"For there is a day of calling of those who plead their defence on the mountains of Ephraim: Arise, and let us go up to Zion, to the Lord our God." For these, who of old worshipped the heifers, will make their defence for their former sins, will run to Zion, and will worship the God of all. He bids them hymn God with gladness and hold their heads high against the neighbouring nations. For this is what he says: "[Rejoice … and] shout over the head of the nations." And make known by this the divine help. He states also the time of the return.
Jer 31:6 (38:6 LXX) (quotation, high confidence) · Jer 31:7 (38:7 LXX) (quotation, medium confidence) · 1 Kgs 12:28–30 (allusion, medium confidence)
Notes and citation
Summary: The northern tribes, once worshippers of the calves, will repent and go up to Zion, rejoicing over the nations.
- Lemmas: Jer 31:6–7 (LXX 38:6–7). The heifers: the golden calves of Bethel and Dan (1 Kgs 12:28–30). The start of the lemma of 31:7 is lost in Latin debris, removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin column debris): «Χρεμεπᾶπι. Ια 5. Δ.Κ, ἰη ἐδάϊει [λα γᾶπι, εἰ σοῃβο] αι ον πὶ ἱπ {πᾶ γὸ. « ἴῃ σομϑοϊδιίοηα, δἰζ, γοά τ οϑπὶ 1108, ΘΔ δι Γᾶ 'π υἷα γοοία, ἴῃ αυὰ δι → .
Cite (SBL): Theodoret, Comm. Jer. 31.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-6
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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.
31.8PG 81
η΄. Συνγάξω γὰρ αὑτοὺς, φησὶν, ἐν ἑορτῇ Φασὲχ 5 ἀπ' ἐσχάτου τῆς γῆς. Τὸ δὲ Φασὲκ τὸ Πάσκα ἑρμηνεύεται τῇ Ἑλλάδι φωνῇ. Καὶ τὸ πλῆθο:; αὐτῶν σημαίνων “ « Ἐν" αὐτοῖς, φησὶ, χωλὸς καὶ τυφλὸς, ἔγκυος καὶ τίκτουσα, ὁμοθυμαδὸν ἐκκλησία μεγάλη. ν Ἐν γὰρ ταῖς πολυανθρώποις πόλεσι πάντα ἔστιν εὑρεῖν τὰ ταιαῦτα. ᾿Αναμιμνήσκει δὲ καὶ τοῦ τῆς αἰχμαλωσίας κλαυθμοῦ - καὶ προλέγει τῆς ἐπανόδου τὴν θυμηδίαν, καὶ τὰς κατὰ τὴν ὅδοιπορίαν ψυχαγωγίας. ε Ἐν παρακλήσει γὰρ, φησὶν, ἀνάξω αὐτοὺς, αὐλίζων “6 ἐπὶ διορυγὰς ὑδάτων, ἐν Ὁ ὁδῷ εὐθείᾳ," καὶ οὐ μὴ πλανηθῶσιν ἔτι "5 ἐν αὐτῇ.» Καὶ τὴν αἰτίαν τῆς κηδεμονίας δεικνὺς ἐπήγαγεν ᾿" «Ὅτι ἐγενόμην τῷ Ἰσραὴλ εἰς πατέρα, καὶ Ἐφραῖμ πρωτότοκός μού ἔστιν. ν Ἐφραῖμ οὗ τὸν τοῦ Ἰωτὴφ καλεῖ υἱὸν, ἀλλὰ τὰς δέκα φυλάς " ἐν αὐταῖς δὲ ἦν Ῥουθὴν ὁ πρωτότοκος, καὶ Συμεὼν ὁ δεύτερος. Ἔκαλοῦντο ὃὲ Ἐφραΐμ αἱ δέκα φυλαὶ, ἐπειδὴ τὰ βασίλεια ἐν τῷ κλήρῳ τοῦ Ἐφραῖ, ᾧκοδόμητο, Καὶ καθάπερ νῦν ἀπὸ τῆς Ῥωμαίων πόλεως: Ῥωμαῖοι πάντες ὀνομαζόμεθα" οὕτως ἀπὸ τοῦ Ἐφραΐμ προύηγορξύοντο τηνικαῦτα αἱ δέκα φυλαί, Ταῦτα δὲ καὶ ἐν τοῖς ἔθνεσι κηρυχθῆναι κελεύει, καὶ μηνυθῆναι πᾶσι τοῦ λαοῦ τὴν ἐπάνοδον " ἐγένετο δὲ οὐ διὰ λόγων τὸ κήρυγμα, ἀλλ᾽ ἤκουον πάντες 5", γεγωνότερον τῶν πραγμάτων βοώντων. Ὑπισχνεῖται δὲ καὶ γῆς εὖκαρπίαν, καὶ κτηνῶν πολυγονίαν, καὶ ψυχῆς “' εὐοἱδ', Μεθύσω τὴν ψυχὴν τῶν ἱερέων, τῶν υἱῶν Αευΐ, ἀντὶ τοῦ, ἀγαθῶν ἐμπλήσω παντοδαπῶν " τοῦτο γὰρ δηλοῖ καὶ τὰ ἐπαγόμενα. ε Καὶ ὁ λαός μου τῶν ἀγαθῶν ἐμπλησθήσεται, φησὶ Κύριος. ν»
ē΄. Syngaxō gar hautous, phēsin, en heortę̄ Phasech 5 ap' eschatou tēs gēs. To de Phasek to Paska hermēneuetai tę̄ Helladi phōnę̄. Kai to plētho:? autōn sēmainōn “ « En" autois, phēsi, chōlos kai typhlos, enkyos kai tiktousa, homothymadon ekklēsia megalē. n En gar tais polyanthrōpois polesi panta estin heurein ta taiauta. ᾿Anamimnēskei de kai tou tēs aichmalōsias klauthmou - kai prolegei tēs epanodou tēn thymēdian, kai tas kata tēn hodoiporian psychagōgias. e En paraklēsei gar, phēsin, anaxō autous, aulizōn “6 epi diorygas hydatōn, en Ho hodǭ eutheią," kai ou mē planēthōsin eti "5 en autę̄.» Kai tēn aitian tēs kēdemonias deiknys epēgagen ᾿" «Hoti egenomēn tǭ Israēl eis patera, kai Ephraim prōtotokos mou estin. n Ephraim hou ton tou Iōtēph kalei huion, alla tas deka phylas " en autais de ēn Rhouthēn ho prōtotokos, kai Symeōn ho deuteros. Ekalounto hoe Ephraïm hai deka phylai, epeidē ta basileia en tǭ klērǭ tou Ephrai, hǭkodomēto, Kai kathaper nyn apo tēs Rhōmaiōn poleōs: Rhōmaioi pantes onomazometha" houtōs apo tou Ephraïm prouēgorxyonto tēnikauta hai deka phylai, Tauta de kai en tois ethnesi kērychthēnai keleuei, kai mēnythēnai pasi tou laou tēn epanodon " egeneto de ou dia logōn to kērygma, all᾽ ēkouon pantes 5", gegōnoteron tōn pragmatōn boōntōn. Hypischneitai de kai gēs eukarpian, kai ktēnōn polygonian, kai psychēs “' euoid', Methysō tēn psychēn tōn hiereōn, tōn huiōn Aeuï, anti tou, agathōn emplēsō pantodapōn " touto gar dēloi kai ta epagomena. e Kai ho laos mou tōn agathōn emplēsthēsetai, phēsi Kyrios. n»
"For I will gather them," he says, "at the feast of Phasek from the end of the earth." Phasek is rendered Pascha in the Greek tongue. And indicating their multitude: "Among them," he says, "the lame and the blind, the woman with child and the woman giving birth, together a great assembly." For in populous cities all such people are to be found. He recalls also the weeping of the captivity, and foretells the joy of the return and the comforts along the road: "For with consolation," he says, "I will lead them up, making them camp by channels of water, on a straight road, and they shall no longer go astray on it." And showing the cause of his care, he added: "For I have become a father to Israel, and Ephraim is my firstborn." By Ephraim he does not mean Joseph's son but the ten tribes; among them was Reuben the firstborn, and Simeon the second. The ten tribes were called Ephraim because the palace had been built in Ephraim's lot. And just as we are all now called Romans from the city of Rome, so the ten tribes were then named from Ephraim. He commands these things to be proclaimed among the nations too, and the people's return to be announced to all. The proclamation did not come through words: all heard it, because the events cried out more loudly. He promises also the fruitfulness of the land, the increase of cattle, and gladness of soul. "I will make drunk the soul of the priests, the sons of Levi," that is, I will fill them with good things of every kind; what follows shows this too: "And my people shall be filled with my good things, says the Lord."
Jer 31:8–9 (38:8-Jer LXX) (quotation, high confidence) · Jer 31:10–13 (38:10-Jer LXX) (allusion, high confidence) · Jer 31:14 (38:14 LXX) (quotation, high confidence)
Notes and citation
Summary: God will gather Israel, the ten tribes called "Ephraim" after the seat of their kings, and lead them home with joy and abundance.
- Lemmas: Jer 31:8–9, 14 (LXX 38:8–9, 14), with 31:10–13 summarized. "At the feast of Phasek" is the LXX's reading. Reuben and Simeon belonged to the northern tribes. Samaria lay in Ephraim's territory (1 Kgs 16:24). Migne's footnotes and Latin debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes and Latin debris): δ δὲ καὶ τῷ, Β τῇ τοῦ. δ τ, συ. Ὦ εἰς σωτηρίαν. ὅ8. Β ἐπιτελοῦσιν. δ᾽ χλ. αὶ παραχλέσεως. “9 ες, Ἰοι(ἴ0 681 ἀπολογουμένων. Ποϑν. δ" ἡμ. ἤᾶ τϑοῖα Αἰετ., οὐ γαιίς. ὑμῶν. “5 ἐν ἔορτ. Φασ. ἢς5. ἰπ Πεῦγ. “᾽ ἐν --- μεγάλη. ἴἰὰ θόη6 να οἱ," δ6 ἔτο, υει ἀρ. Ο, δὶ → ; Ερίιγδίεν ἀδόθην (τ θυ5., 69. φυοὰ τόσα οϑηβίτινεῖα → .
Cite (SBL): Theodoret, Comm. Jer. 31.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-8
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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.
31.15PG 81
ιε΄. Οὕτως εἶπε. Κύριος " Φωνὴ ἐν 'Ραμᾷ ἠκούσθη. θρῆνος 5, καὶ κλαυθμὸς, καὶ ὀδυρμός ' Ῥαχὴ.1 ἀποκχιλωιομέγη 1" ἐπὶ τοὺς υἱοὺς 1" αὖτῆς", καὶ οὐκ υἱοῖς αὑεῆς, ἔτι οὐκ εἰσίν. Καὶ ἡ Ῥαμὰ τῆς Βενιαμέτιδος ἣν φυλῆς “καὶ τῆς Ῥαχὴλ ὁ τάφος ἐν τῷ ἐπξοδρόμῳ ἐστὶ Χαφραθὰ 7", τοῦ ἐλθεῖν εἰς Ἐφραθά, Καὶ τέλος μὲν ἔλαδεν ἡ προφητεία ἐπὶ Ἡ ρώδου τοῦ πρώτου - οὗτος γὰρ ἀνεῖλς τὰ βρέφη, συναναιρήσειν ἐλπίζων τὸν γεννηθέντα Σωτῆρα. Τέθεικε δὲ ταῦτα ὁ προφήτης μεταξὺ τῆς τῶν ἀγαθῶν ἐπαγγελίας " διδάσκων, ὅτι τὸ ἀληθῶς ἀγαθὸν, καὶ τὸ τῆς σωτηρίας κεφάλαιον, τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν ἡ κατὰ σάρκα γέννησις, δι᾽ ἣν ὑπέμεινε τὰ βρέφη τὴν ἄδικον ἐκείνην σφαγήν.
ie΄. Houtōs eipe. Kyrios " Phōnē en 'Ramą ēkousthē. thrēnos 5, kai klauthmos, kai odyrmos ' Rhachē.1 apokchilōiomegē 1" epi tous huious 1" autēs", kai ouk huiois haueēs, eti ouk eisin. Kai hē Rhama tēs Beniametidos hēn phylēs “kai tēs Rhachēl ho taphos en tǭ epxodromǭ esti Chaphratha 7", tou elthein eis Ephratha, Kai telos men eladen hē prophēteia epi Hē rōdou tou prōtou - houtos gar aneils ta brephē, synanairēsein elpizōn ton gennēthenta Sōtēra. Tetheike de tauta ho prophētēs metaxy tēs tōn agathōn epangelias " didaskōn, hoti to alēthōs agathon, kai to tēs sōtērias kephalaion, tou Kyriou kai Sōtēros hēmōn hē kata sarka gennēsis, di᾽ hēn hypemeine ta brephē tēn adikon ekeinēn sphagēn.
"Thus says the Lord: A voice was heard in Ramah, of lamentation and weeping and mourning; Rachel weeping for her sons, and she would not stop for her sons, because they are no more." Ramah belonged to the tribe of Benjamin, and Rachel's tomb is on the racecourse of Chabratha, on the way to Ephrath. The prophecy received its fulfilment under Herod the first: he killed the infants, hoping to kill the Saviour who had been born along with them. The prophet set this in the middle of the promise of good things, teaching that the truly good thing and the sum of salvation is the birth according to the flesh of our Lord and Saviour, for whose sake the infants suffered that unjust slaughter.
Jer 31:15 (38:15 LXX) (quotation, high confidence) · Gen 35:19 (allusion, medium confidence) · Gen 48:7 (allusion, high confidence) · Matt 2:16–18 (allusion, high confidence)
Notes and citation
Summary: Rachel weeping in Ramah was fulfilled when Herod killed the infants; it stands among the promises because Christ's birth is the heart of salvation.
- Lemma: Jer 31:15 (LXX 38:15). Rachel's tomb "on the racecourse of Chabratha": the LXX of Gen 48:7. Fulfilment: Matt 2:16–18.
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 31.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-15
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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.
31.16PG 81
ις΄. Τάδε «1έγει Κύριος" Διαλειπέτω 15 ἡ φωνή σου ἀπὸ κχιλαυθμοῦ, καὶ οἱ ὀρθαλμοί σου ἀπὸ δακρύων" ὅτι ἔστι μισθὸς τοῖς σοῖς ἔργοις, φησὶ Κύριος, καὶ ἐπιστρέψουσιν οἱ υἱοὶ αὑτῶν "" εἰς "8 τὰ ὄρη "" αὑτῶν. Καὶ διδάσκων ποίων ἔργων ὑπιλῶνι μετάνοιαν. ΄ τη. ᾿Ακούων ἤκουσα ἜἬφραῖμ ὀδυρομένου. Διδάσκει δὲ καὶ τίσιν ἐκέχρητο λόγοις" «ε Ἑπαίδευσάς με, Κύριε, καὶ οὐκ" ἐπαιδεύθην " ὥσπερ μόσχος οὐκ ἐδιδάχθην. ν Τοῦτο καὶ ὁ προφήτης ἐν τοῖς πρόσθεν εἴρηκεν" ε« Ἐμαστέγωπας αὐτοὺς, καὶ οὐκ ἐπόνεσαν " συνετέλεσας αὐτοὺς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν. » Καὶ Ὡσηὲ δὲ ὁ προφήτης φητίν 5". « Ἐφραῖμ Ὁ πᾶιη. » φησὶ, καὶ οὐ δέχεται τὸν τοῦ νόμου ζυγόν. Καὶ πάλιν" « Ἐγένετο Ἐφραῖμ, ὡς παροιστρῶσα "5 δάμαλις. ν Τίθησι δὲ καὶ ἅπερ ποτνιώμενος ἔλεγεν" « ᾿Ἐπίστρεψόν μεῦν, Κύριε, καὶ ἐπιστρέψω " ὅτι σὺ Κύριος" ὁ Θεός μον εἴ. ν Σοῦ γὰρ μὴ θέλοντος, οὐκ ἀπαλλαγή- ᾿ σομαι 8' τῆς δουλείας. ιθι, “Ὅτι ὕστερον 51 αἰχμαλωσίας μου μετεἐπὶ μηρὸν, καὶ ἐστέναξα ἐξ ἡμέραις αἰσχύνης μου. Μετὰ τὴν πεῖραν τῶν κακῶν, εἰς αἴσθησιν ἶλθε "᾽ τῆς ἁμαρτίας. Τοῦτο καὶ ὁ μακάριος Δαδὶδ εἶπε’ « Πρὸ τοῦ με ταπεινωθῆναι, ἐγὼ ἐπλημμέλησα " διὰ τοῦτο τὸ λόγιόν σου ἐφύλαξα. ν Καὶ πάλιν᾽ ε᾿Αγαθόν μοι, ὅτι ἐτα πείνυυσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου. » Τὺ δὲ πατάσσειν τὸν μηρὸν, τῶν ὀδυνομένων καὶ μεταμελουμένων ἴδιον. « Καί γε ἐκ νεότητός μου. ν» “Ανωϑεν γὰρ καὶ ἐξ ἀρχῆς παρα" βαίνων σου τὰς ἐντολὰς διετέλεσα. Δείκνυσι δὲ καὶ τὴν φιλανθρωπίαν ὁ Δεσπότης, καί φησιν "
is΄. Tade «1egei Kyrios" Dialeipetō 15 hē phōnē sou apo kchilauthmou, kai hoi orthalmoi sou apo dakryōn" hoti esti misthos tois sois ergois, phēsi Kyrios, kai epistrepsousin hoi huioi hautōn "" eis "8 ta orē "" hautōn. Kai didaskōn poiōn ergōn hypilōni metanoian. ΄ tē. ᾿Akouōn ēkousa EĒphraim odyromenou. Didaskei de kai tisin ekechrēto logois" «e Hepaideusas me, Kyrie, kai ouk" epaideuthēn " hōsper moschos ouk edidachthēn. n Touto kai ho prophētēs en tois prosthen eirēken" e« Emastegōpas autous, kai ouk eponesan " synetelesas autous, kai ouk ēthelēsan dexasthai paideian. » Kai Hōsēe de ho prophētēs phētin 5". « Ephraim Ho paiē. » phēsi, kai ou dechetai ton tou nomou zygon. Kai palin" « Egeneto Ephraim, hōs paroistrōsa "5 damalis. n Tithēsi de kai haper potniōmenos elegen" « ᾿Epistrepson meun, Kyrie, kai epistrepsō " hoti sy Kyrios" ho Theos mon ei. n Sou gar mē thelontos, ouk apallagē- ᾿ somai 8' tēs douleias. ithi, “Hoti hysteron 51 aichmalōsias mou meteepi mēron, kai estenaxa ex hēmerais aischynēs mou. Meta tēn peiran tōn kakōn, eis aisthēsin ilthe "᾽ tēs hamartias. Touto kai ho makarios Dadid eipe’ « Pro tou me tapeinōthēnai, egō eplēmmelēsa " dia touto to logion sou ephylaxa. n Kai palin᾽ e᾿Agathon moi, hoti eta peinyysas me, hopōs an mathō ta dikaiōmata sou. » Ty de patassein ton mēron, tōn odynomenōn kai metameloumenōn idion. « Kai ge ek neotētos mou. n» “Anōϑen gar kai ex archēs para" bainōn sou tas entolas dietelesa. Deiknysi de kai tēn philanthrōpian ho Despotēs, kai phēsin "
"Thus says the Lord: Let your voice cease from weeping, and your eyes from tears; for there is a reward for your works, says the Lord, and their sons shall return to their own mountains." And teaching for what kind of works … repentance. "I have surely heard Ephraim lamenting." He teaches also what words he used: "You chastened me, Lord, and I was not trained; like a calf I was not taught." The prophet said this earlier too: "You scourged them, and they felt no pain; you consumed them, and they would not receive discipline." And Hosea the prophet says: "Ephraim …," and he does not accept the yoke of the law. And again: "Ephraim became like a goaded heifer." He sets down also what he said in his supplication: "Turn me, Lord, and I shall turn; for you are the Lord my God." For unless you will it, I shall not be freed from slavery. "For after my captivity I repented, and [after I understood, I struck] my thigh, and groaned for the days of my shame." After the experience of evils he came to an awareness of his sin. The blessed David said this too: "Before I was humbled I went astray; therefore I kept your word"; and again: "It is good for me that you humbled me, so that I might learn your statutes." Striking the thigh is proper to those who are in pain and repenting. "And indeed from my youth": for from the first and from the beginning I have gone on transgressing your commandments. The Master, for his part, shows his love for humankind and says:
Jer 31:16 (38:16 LXX) (quotation, high confidence) · Jer 31:18–19 (38:18-Jer LXX) (quotation, high confidence) · Jer 5:3 (quotation, high confidence) · Hos 10:11 (allusion, low confidence) · Hos 4:16 (quotation, medium confidence) · Ps 119:67 (118:67 LXX) (quotation, high confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence)
Notes and citation
Summary: Rachel's tears will end: Ephraim, chastened in exile, repents, asks God to turn him, and strikes his thigh in sorrow for his sins.
- Lemmas: Jer 31:16, 18–19 (LXX 38:16, 18–19). In 31:18 the scan reads "and I was not trained" (the LXX has "and I was trained"); translated as printed. "The prophet earlier": Jer 5:3. Hosea: the first quotation is garbled in the scan (perhaps Hos 10:11); the second follows Hos 4:16. David: Ps 119:67, 71 (LXX 118). Two long blocks of Migne's footnotes and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris inside a word; Migne's footnotes and Latin column debris): παιἃ} αὐ Βοπιδπογαηι ἀἰς ἀρνιὰ [ἡ βοὶ να. « Εἰ ακθεὰς. Βοι αι ἰοδ {τίθει : οἱ λον 6118 βαρα!ογαπὶ 651 ἐπ Εἰ ορέἐο-δείαν → παιδείαν; ἴηααΐ!, πὸς “ι΄ δμἢν. αι, [Ὁ 564. ὅν Ο86ὲ χ, 11. - Β ἅπαντες. Φ᾽ Β ψυχῶν. 4 τ. υἱῶν Λευῖ. Ποῦν. ροἰηρυθάΐηο, ἴων. ροβϑὶ Λευΐ αὐάϊάϊε. πιότητος. ἴ6 θρ. --- ὀδυρμός. [ἰὰ χυοφυς Μαι{. κ᾿, 18, Ἰ. ἐδ, θρήνου καὶ κλαυθμοῦ καὶ ὀδυρμοῦ. “! ἀπ. --- υἱοὺς αὖτ. [τἃ υἱ δρυιὰ ΜΠ. 1. 6. ἱξῈ: κλαίουσα τὰ τέχνα αὑτῆς. 1: Β τοῖς υἱοῖς, εἰ ἰη αι... 75 Ἐαϊτ. μεῖογ πα θορθας αὐτοῦ. Ἶ" παρ. εοἠ. αιίς. παύσασθαι. "5 Β Χαδραθᾶ. 15 διαλ. ἡ φ. σ. ἢὺτ. Θ0}}06 νόσοι Ἴ οἱ υἱοὶ αὖτ. Ὀ68. ἐπ Ηδυτ. εἰ ἀριὰ ΕΚΚ. 18 εἰς, τ᾿ ὅρ. αὖτ. Ηθῦγ. 6 (ἶυ5 ὅρια) αὑτῶν, ρυΓιϊμε γα πὰ νοῦβ. 17, συ μι. δυρτα, ἢ. 14 ἴῃ ΕΓ, δαὶ Οδιίίοιιν οαπι, πος ποῖ [ν. 1. ἰκ οὐα. 1λαναν, ὁχρίοι, 55. Β ἔλεγεν. ον μον, ἃ εις, 19, οἱ τσ ἐυδιοάϊνὶ Ρ. » Εἰ ΓΈ: « Βοπαμῃ τ ἰπϊ, αια ᾿ὰεἱ Ρυη (οπ εἶδ πὴ ἀροπίϊιπ). ε Ομ ΛΙ518 σὰπι, οἴ τη πὶ. θοι οΠπβί δι ἀὐυΐοιη οἱ οἰ πιοπιίτιαι 1118, αἱ αἷι : πιΐδὰ ρὲ Δ → .
Cite (SBL): Theodoret, Comm. Jer. 31.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-16
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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.
31.20PG 81
χ'. Εἰ93 υἱὸς ἀγαπητὸς ἐμοὶ ᾿Εφραῖμ, εἰ παιδίον ἐντρυφῶν. ᾿Αντὶ τοῦ, τρυφερὸν, καὶ ἐπίχαρι" ε" ἐπιμένεις, φησὶ, ταύτῃ χρώμενος τῇ διαθέσει, καὶ τῆς ἐμῆς μεμνημένος κηδεμονίας, τῶν ἀγαθῶν ἀπολαύσεις - τὴν γὰρ ὑπόσχεσιν ἐντέθειχε τοῖς "ὁ ἑξῆς. « Ὅτι ἀνθ᾽ "5 ὧν οἱ λόγοι μου ἐν αὐτῷ εἰσι, μνείᾳ ᾽α μνησθήσομαι αὐτοῦ ἔτι"". » Ἐπειδὴ μεταμελείᾳ κχέχρηται, καὶ τῶν ἐμῶν ἐντολῶν ἀνημονεύει, τῆς παρ᾽ ἐμοῦ τεύξεται προμηθείας. « Διὰ τοῦτο γὰρ, - φησὶν, (: ἐπισκέψομαι "" αὐτὸν, ἐλεῶν ἐλεήσω αὐτόν. » Εἶτα παρακελεύεται τοῖς τῆς μετανοίας κεχρῆσθαι φαρ-
ch'. Ei93 huios agapētos emoi ᾿Ephraim, ei paidion entryphōn. ᾿Anti tou, trypheron, kai epichari" e" epimeneis, phēsi, tautę̄ chrōmenos tę̄ diathesei, kai tēs emēs memnēmenos kēdemonias, tōn agathōn apolauseis - tēn gar hyposchesin entetheiche tois "ho hexēs. « Hoti anth᾽ "5 hōn hoi logoi mou en autǭ eisi, mneią ᾽a mnēsthēsomai autou eti"". » Epeidē metameleią kchechrētai, kai tōn emōn entolōn anēmoneuei, tēs par᾽ emou teuxetai promētheias. « Dia touto gar, - phēsin, (: episkepsomai "" auton, eleōn eleēsō auton. » Eita parakeleuetai tois tēs metanoias kechrēsthai phar-
"Ephraim is a beloved son to me, a pampered child"; that is, tender and charming. If you continue, he says, in this disposition and remember my care, you will enjoy good things; for he has placed the promise in what follows: "Because my words are in him, I will surely remember him still." Since he has repented and remembers my commandments, he will obtain my providence. "For this reason," he says, "I will visit him; I will surely have mercy on him." Then he urges them to use the remedies of repentance:
Jer 31:20 (38:20 LXX) (quotation, high confidence)
Notes and citation
Summary: God calls repentant Ephraim his beloved child and promises to remember and have mercy on him.
- Lemma: Jer 31:20 (LXX 38:20). The section breaks off mid-word; it continues in the next section.
Cite (SBL): Theodoret, Comm. Jer. 31.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-20
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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.
31.21PG 81
χα’. Στῆσον σεαυτὴν σιονεῖμ 5. Τὸ σιογεὶμ ὁ Σύρος σημεῖα ἡρμήνευσεν" ἀντὶ τόῦ, ἐπισημήνασθαι ἔδει, τίνας μὲν ἐκ τῆς παρανομίας ἐδρέψω καρποὺς, ποίων δέ σοι ἀγαθῶν μεταμέλεια γεγένηται πρόξενος. Διὰ τοῦτο καὶ τῇ αὐθαιρέτῳ παιδείᾳ κεχρῖ,σθαι παρεγγυᾷ. « Ποίησον ' σεαυτῇ τιμωρίαν, δὸς " τὴν καρδίαν σου εἰς τοὺς ὥμονυς ὅ σου. ν ᾿Αντὶ τοῦ, Ἐπίθες σεαυτῇ " τὸ φορτίον τῆς μετανοίας. Ἐπίμεινον οἷς προείλου ὃ καλῶς" τοῦτο γὰρ ἐπήγαγεν, ε ᾿Οδὸν Ἀν" πεπόρευσαι. ν Εἶτα παρακελεύεται αὐτῇ ἀναστρέψαι, καὶ εἰς 1 τὰς οἰκείας πόλεις ἐπανελθεῖν, καὶ μὴ καταλιπεῖν τὸ πένθος. « ᾿Απόστρεψον γὰρ, φηδὶν, εἰς τὰς πόλεις σου πενθοῦσα ". » Οὐκ ἐναντίον δὲ τῇ Αια εὐφροσύνῃ τὸ τοιοῦτον πένῃος. Χρὴ γὰρ ἡμᾶς, καὶ τῶν ἀγαθῶν ἀπολαύοντας, τῶν οἰκείων μεμνῆτθαι παραπτωμάτων, καὶ ταῦτα θρηνεῖν. χϑ΄. Ἕως πότε ἀποστρέψεις " θυγάτηρ ἡτιμωμένη "- ὅτε "' ἔχτισέ σε 'ν Κύριος εἰς σωτηρίαν, εἰς χαταύὕύτευσιν καινὴν, ἐν τῇ σωτηρίᾳ περιδλεύσονται ἄνϑρωποι. "Ἔδειξεν ἐνταῦθα σαφῶς καὶ τῆς ἀναχλήσεως τὴν αἰτίαν" τὴν γὰρ καινὴν χαταοἱ ἐξ αὐτῆς βλαστήσαντες ἀπόστολοι τῇ οἰκουμένῃ προσήνεγκαν᾽ καὶ τοῦτο σαφῶς ὁ προφηϑοχὸς ἔφη ἡόγος. « Ἔν τῇ σωτηρίᾳ περτελεύσονται ἄνθρωποι. » Οὗτοι γὰρ τὰ ἔθνη περινοστήσαντες, τὴν σωτηρίαν αὑτοῖς διὰ τῆς θέογνωσίας προσήνεγκαν. Εἶτα πάλιν τὰ μετὰ τὴν ἐπάνοδον ἀγαθὰ προαγορεύει, καὶ τὴν ἐντεῦθεν φυομένην εὐφρηγσύνην. Τὸ δὲ, « Σπερῶ ἐπὶ "Ὁ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, ἀπέρμα ἀνθρώπων, καὶ σπέρμα κτηνῶν,» τὸ πλῆθος σημαίνει,
cha’. Stēson seautēn sioneim 5. To siogeim ho Syros sēmeia hērmēneusen" anti tou, episēmēnasthai edei, tinas men ek tēs paranomias edrepsō karpous, poiōn de soi agathōn metameleia gegenētai proxenos. Dia touto kai tę̄ authairetǭ paideią kechri,sthai parengyą. « Poiēson ' seautę̄ timōrian, dos " tēn kardian sou eis tous hōmonys ho sou. n ᾿Anti tou, Epithes seautę̄ " to phortion tēs metanoias. Epimeinon hois proeilou ho kalōs" touto gar epēgagen, e ᾿Odon An" peporeusai. n Eita parakeleuetai autę̄ anastrepsai, kai eis 1 tas oikeias poleis epanelthein, kai mē katalipein to penthos. « ᾿Apostrepson gar, phēdin, eis tas poleis sou penthousa ". » Ouk enantion de tę̄ Aia euphrosynę̄ to toiouton penę̄os. Chrē gar hēmas, kai tōn agathōn apolauontas, tōn oikeiōn memnētthai paraptōmatōn, kai tauta thrēnein. chϑ΄. Heōs pote apostrepseis " thygatēr hētimōmenē "- hote "' echtise se 'n Kyrios eis sōtērian, eis chatauyyteusin kainēn, en tę̄ sōtērią peridleusontai anϑrōpoi. "Edeixen entautha saphōs kai tēs anachlēseōs tēn aitian" tēn gar kainēn chataoi ex autēs blastēsantes apostoloi tę̄ oikoumenę̄ prosēnenkan᾽ kai touto saphōs ho prophēϑochos ephē hēogos. « En tę̄ sōtērią perteleusontai anthrōpoi. » Houtoi gar ta ethnē perinostēsantes, tēn sōtērian hautois dia tēs theognōsias prosēnenkan. Eita palin ta meta tēn epanodon agatha proagoreuei, kai tēn enteuthen phyomenēn euphrēgsynēn. To de, « Sperō epi "Ho ton oikon Israēl, kai epi ton oikon Iouda, aperma anthrōpōn, kai sperma ktēnōn,» to plēthos sēmainei,
"Set up for yourself sioneim." The Syrian rendered sioneim as "signs"; that is, you ought to mark what fruits you have reaped from transgression and of what good things repentance has become the cause for you. Therefore he urges her to use voluntary discipline also: "Make for yourself punishment; set your heart on your shoulders"; that is, put on yourself the burden of repentance. Hold fast to what you have rightly chosen; for he added this: "the road you have travelled." Then he bids her turn back, return to her own cities, and not leave off mourning: "Return," he says, "[virgin of Israel,] to your cities, mourning." Such mourning is not opposed to joy. For even while we enjoy good things we ought to remember our own offences and lament them. "How long will you turn away, dishonoured daughter? For the Lord has created [salvation] for a new planting; in salvation men shall go about." Here he has clearly shown the cause of the recall too: for the new planting … the apostles who sprang from her brought to the world; and the prophetic word said this clearly: "In salvation men shall go about." For they went round the nations and brought them salvation through the knowledge of God. Then again … he foretells the good things after the return and the gladness that springs from it. "I will sow the house of Israel and the house of Judah with the seed of men and the seed of cattle" signifies the multitude.
Textual problem in this passage: see the notes.
Jer 31:21–22 (38:21-Jer LXX) (quotation, high confidence) · Jer 31:27 (38:27 LXX) (quotation, high confidence)
Notes and citation
Summary: Israel must mark the fruit of its sin and take up the burden of repentance; the "new planting" of salvation is fulfilled in the apostles who went round the nations.
- Lemmas: Jer 31:21–22, 27 (LXX 38:21–22, 27). "Sioneim" (Hebrew ṣiyyunîm, "road-markers"), kept untranslated in Theodoret's Greek; "the Syrian": the Syriac version. Words lost in Latin debris and a gap in the scan are supplied in brackets or marked "…"; debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's footnotes and Latin column debris): 88 παρ. [ἃ 56. Βα οί γοσ. 1. γν. ὑὐχ, Ἰρ!ὰκ ἢ. 1. οδι ἰμμργργοιμῖο. 39. Β ἦλθον. ὁδι πιο 94 Β μνείαν. 57 ἔτι. 068. ἀρμὰ 1, τῷ. τίου 4}. καὶ τά, Σοῦ ηΐ 9: Προ, δ. με, 85. Κύρια. δ᾽ Β οὐ καταλλαγήσομαι. 5 ὕσ:. ϑιχ ἕν. 96 ἀνθ᾽ -- εἰσί. Ποῦτ. δκ πω ἰοσαάι5 581} 46 60. Χ. 8 ἐπισχ, αὖτ. Β ἐπεσχεψάμην αὐτόν. Ἀοῦ, Ἰοοιίο, ἔσπευσα ἐπ᾽ αὖ- 99. Ἡ σιωνίμ. Δύο. Ἰοοιίοῦδι Σιὼν, 504 γροιῖπϑ ἢ. 1. Γὸσ Τ εἰς ΑΡοσ ἃ Β., → ; ἴος επί λυ πυμεἶαὶ "Ομ 4θ 28 ἡ τσ] δἷω! βοοιπ γα δὲ ἐπὲθ → ; Βὶ ποδοσηίοπι [Εἰ → .
Cite (SBL): Theodoret, Comm. Jer. 31.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.29PG 81
.κθ', λ΄, Ἐν ταῖς ἡμέραις ἐκείναις, φησὶν, οὐ μὴ εἴπωσιν, οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ στος ἐν τῇ ἁμαρτίᾳ αὑτοῦ ἀποθανεῖται, καὶ τοῦ φαγόντος." τὸν ὄμφακα αἱμωδιάσουσιν οἱ ὀδόντες αὐτοῦ. Τοῦτο σαφέστερον καὶ διὰ τοῦ θεσπεσίου Ἐζεκιὴλ ὁ Δεσπότης, καὶ ἡμεῖς δὲ διὰ πλειόνων τὴν ἑρμηνείαν ἐποιησάμεθα. Ὃ δὲ λέγεῖ, τοιθῦτόν ἐστιν Ὥσπερ οὐκ οἷόν τε τὸν ὄμφαχκα ἐχθίειν, τοῦ δὲ ἐσθίοντος 5 τοὺς ὀδόντας μὴ αἰμωδιάσαι᾽ οὕτως οὐκ οἷόν τε τῶν πατέρων ἡμαρτηκότων, δίκας εἰσπραχθῆναι τοὺς παῖδας. Καὶ εἰς ϑεδαίωσιν τοῦ εἰρημένου τὰ ἐπαγόμενα τίθητιν,
.kth', l΄, En tais hēmerais ekeinais, phēsin, ou mē eipōsin, hoi pateres ephagon omphaka, kai hoi stos en tę̄ hamartią hautou apothaneitai, kai tou phagontos." ton omphaka haimōdiasousin hoi odontes autou. Touto saphesteron kai dia tou thespesiou Ezekiēl ho Despotēs, kai hēmeis de dia pleionōn tēn hermēneian epoiēsametha. Ho de legei, toithyton estin Hōsper ouk hoion te ton omphachka echthiein, tou de esthiontos 5 tous odontas mē aimōdiasai᾽ houtōs ouk hoion te tōn paterōn hēmartēkotōn, dikas eisprachthēnai tous paidas. Kai eis ϑedaiōsin tou eirēmenou ta epagomena tithētin,
"In those days," he says, "they shall no longer say: The fathers ate sour grapes, and [the children's teeth were set on edge. But each] shall die in his own sin, and the teeth of him who ate the sour grape shall be set on edge." The Master said this more clearly through the inspired Ezekiel as well, and we have interpreted it at length. What he says is this: just as it is impossible to eat sour grapes without the eater's teeth being set on edge, so it is impossible, when the fathers have sinned, for the children to be punished. And to confirm what has been said he sets down what follows:
Jer 31:29–30 (38:29-Jer LXX) (quotation, high confidence) · Ezek 18:2–4 (allusion, high confidence)
Notes and citation
Summary: The proverb of the sour grapes is withdrawn: each dies for his own sin, as Ezekiel explains more fully.
- Lemmas: Jer 31:29–30 (LXX 38:29–30); the lost words of the lemma are supplied in brackets. Ezekiel: Ezek 18:2–4, explained in Theodoret's commentary on Ezekiel.
Cite (SBL): Theodoret, Comm. Jer. 31.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-29
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.31PG 81
λα’, λβ’. ᾿Ιδοὺ ἡμέραι ἔρχονται, Λέγει Κύριος, καὶ διαθήσομαι 15 τῷ οἴκῳ Ἰσρεὴ παὶ "1 τῷ οἴκῳ Ἰούδα Διαϑήχην καινήν. Οὐ κατὰ τὴν Διαθήχῃην ἣν διεθάμην τοῖς πατράσιν αὐτῶν ἐν 15 ἡμέρᾳ ἐπειϊαδομένου μου τῆς χειρὸς αὐτῶν, ὥστε ἐξαγαγεῖν' αὐτοὺς ἐκ γῆς Αἰγύπτου" ὅτι "9 αὐτοὶ οὐκ " ἐνέμειναν ἐγ τῇ Διαϑήκῃ μου, καὶ ἐγὼ " ἡμέϊζησα " αὐτῶν, έγει Κύριος "". Οὕτω, φησὶν, ἀδύνατόν ἐστι τοὺς παΐδας εἰσπραχθῆναι δίκας ὑπὲρ πατρῴων ἁμαρτημάτων, ὅτι καὶ τῶν πατέρων ἡμαρμαι. Πολλὰς ᾽ μέντοι κατ᾽ αὐτὸ προῤῥήσεις ἡμᾶς ἐδίφαξε. πρῶτον μὲν, ὅτι εἷς ἔστι νομοθέτης τῶν ἢ δ'ο Διαθηκῶν “ εἶτα τῆς ποοτέρας Διαθήκης τὸ ἀτελὲς" οὐ γὰρ ἂν ἐδεήθημεν "" τῆς δευτέρας, τῆς προτέρας ἀρκούσης " πρὸς τούτοις, ὅτι ὁ μονογενὴς τοῦ Θεοῦ Λόγος τῶν εὐαγγελικῶν ἡμῖν ἀγαθῶν χορηγὸς ἐγένετο᾽ αὑτὸς τὸν Ἰσραὴλ ἢλευθέρωσε τῆς Δἴνυπτίων δουλείας. Αὐτὸς τοιγαροῦν, καὶ τῷ Μωσῇ δια. λεγόμενος ἔφη“ « Ἐγώ εἰμι ὁ ὦν. » Καὶ ἑκανὸς ὁ λόγος, οὐ μόνον τὴν Ἰουδαίων διελέγξαι παρανομίαν, ἀλλὰ καὶ τὴν αἱρετικὴν βλασφημίαν γυμνῶσαι.
la’, lb’. ᾿Idou hēmerai erchontai, Legei Kyrios, kai diathēsomai 15 tǭ oikǭ Isreē pai "1 tǭ oikǭ Iouda Diaϑēchēn kainēn. Ou kata tēn Diathēchę̄ēn hēn diethamēn tois patrasin autōn en 15 hēmerą epeiïadomenou mou tēs cheiros autōn, hōste exagagein' autous ek gēs Aigyptou" hoti "9 autoi ouk " enemeinan eg tę̄ Diaϑēkę̄ mou, kai egō " hēmeïzēsa " autōn, egei Kyrios "". Houtō, phēsin, adynaton esti tous païdas eisprachthēnai dikas hyper patrǭōn hamartēmatōn, hoti kai tōn paterōn hēmarmai. Pollas ᾽ mentoi kat᾽ auto prorrhēseis hēmas ediphaxe. prōton men, hoti heis esti nomothetēs tōn ē d'o Diathēkōn “ eita tēs pooteras Diathēkēs to ateles" ou gar an edeēthēmen "" tēs deuteras, tēs proteras arkousēs " pros toutois, hoti ho monogenēs tou Theou Logos tōn euangelikōn hēmin agathōn chorēgos egeneto᾽ hautos ton Israēl ēleutherōse tēs Dinyptiōn douleias. Autos toigaroun, kai tǭ Mōsę̄ dia. legomenos ephē“ « Egō eimi ho ōn. » Kai hekanos ho logos, ou monon tēn Ioudaiōn dielenxai paranomian, alla kai tēn hairetikēn blasphēmian gymnōsai.
"Behold, days are coming, says the Lord, and I will make with the house of Israel and the house of Judah a new covenant; not according to the covenant which I made with their fathers in the day when I took them by the hand to bring them out of the land of Egypt; for they did not abide in my covenant, and I disregarded them, says the Lord." In this way, he says, it is impossible for the children to be punished for their fathers' sins, since also the fathers … He has taught us many things at once by this prediction: first, that the lawgiver of the two covenants is one; then, the imperfection of the former covenant, for we would not have needed the second if the first had sufficed; besides this, that the only-begotten Word of God became for us the supplier of the good things of the gospel. He himself freed Israel from the slavery of the Egyptians; he himself, therefore, speaking with Moses, said: "I am He who is." And the passage is enough not only to refute the lawlessness of the Jews but also to lay bare the heretics' blasphemy.
Textual problem in this passage: see the notes.
Jer 31:31–32 (38:31-Jer LXX) (quotation, high confidence) · Exod 3:14 (quotation, high confidence) · Heb 8:7 (echo, medium confidence)
Notes and citation
Summary: The promise of a new covenant shows that one God gave both covenants, that the old was imperfect, and that the Word who freed Israel from Egypt brings the gospel.
- Lemmas: Jer 31:31–32 (LXX 38:31–32). Several words are lost in the scan after "since also the fathers". Theodoret identifies the speaker at the burning bush (Exod 3:14) with the Word; he names the Jews and "the heretics" (probably those who set the two covenants against each other) without further detail. Latin column debris and Migne's footnotes removed by logged corrections. Compare Heb 8:7–13.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's footnotes and Latin column debris): δ θη τιον; οἱ οἰογῶι δυ 0} }οἷῖ 40:5 δο τ. Γ. ἡ ῶν πὴ ΘΟΥιπι μἱ δάἀμοσογόηι 605 6 (εκ “Ἰ: φηριὶ: εἰ Οὐ τοῦ ἀρ 88 → ; νη 15 ἐπί, 68. ἀρὰ ΧΧ, αὐ ἢν. 1. ἡ τ 1 δή, "᾽ σὲ οἱ εἰς ρωθι Κύριος οἴ ἀμς αἱμωδιάσαι. ν διαθ, --- Ἰούδα. ΠῸΡτν ναι, δ, ὁ581 συντελέσω ἐπὶ τὸν οἶκον Ἴσρ. Το χ, τ᾿ οἴκῳ Ἰούδα. 68. ἱπῖγα, «ἃ 1 ἐν -α Αἰγ. θὺν. δά ἤσουν. ιν, 4. εἷϊ. πο πον δι Ιοοατη ἴλοπ|. ν], ὅν, Υ9 ὅτι --- λέν, Κύρ. 5. Ἰούδα. οἴκῳ, οἱ Ηαν. [αϑ.. 1. ν. ς 117, ἀνδϑὶ βοίιιι οἴκῳ. τη. παι προῤξι Ὁ πολλὰ μέντοι κατὰ ταυτὸν ἡ πρ΄ξῥησις, Δ] σ᾽ οἰγοπ 86 νιν. πὰ Ρόο ὁ ἐθ. 8 πιος σοὺ μευῖοῃ, μὴ, πο ἀεί μά χ. ἐ. τ. οἴχον 19 ὥστε. [)68. τι οὐκ --- μου. Ποῦν. 43. ς πολλὰ, ἃ βδογυίίυία Αὐφγρείογιμη; Δ → ; « Εξο 50πὶ αἱ 5ι1π| τ. ν Εἰ βιηοίθη 5 πὲ μἷς ἰπι- Τα} ἐτο ἀπ 65 α Γᾶ ἴῃ ἰπὶ- Π θην; οἱ πηδη ἢ μι οἱ πη δ. 14} : δ» τ ἔχον, πὶ, 16. → .
Topics: Christology, Scripture and canon, Heresy
Cite (SBL): Theodoret, Comm. Jer. 31.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-31
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.33PG 81
λγ΄. Ὅτι " αὕτη ἡ Διαϑήκη, ἣν διαθήσομαι τῷ οἴκῳ ᾿Ισραὴ.λ καὶ " τῷ οἴκῳ ᾿Ιούδα, μετὰ τὰς ἡμέρας ἐκχδίνας, φησὶ " Κύριος" Διδοὺς γόμους μου ἐπὶ " διανοίας αὐτῶν, καὶ ἐπὶ "' τοῦ στήθους τῶν καρδιῶν αὐτῶν γράψω αὐτοὺς, καὶ ἕσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς “ωόν. Τοῦτο δι᾽ αὐτῶν ἡμῖν ὁ Θεὸς τῶν πραγμάτων ἔδειξε. Τοὺς γὰρ ἱεροὺς ἀποστόλους εἰς τὸ ὄρος ἀναγαγὼν, οὐ πλάκας αὐτοῖς ἔδωκε λιθίνας, ἀλλ᾽ ἐν ταῖς Β καρδίαις αὐτῶν τοὺς θείους ἐνέγραψε νόμους, καὶ τοὺς μβαχαρισμοὺς προσνήνοεχε τοῖς ἐργάταις τῆς ἀρετῆς.
lg΄. Hoti " hautē hē Diaϑēkē, hēn diathēsomai tǭ oikǭ ᾿Israē.l kai " tǭ oikǭ ᾿Iouda, meta tas hēmeras ekchdinas, phēsi " Kyrios" Didous gomous mou epi " dianoias autōn, kai epi "' tou stēthous tōn kardiōn autōn grapsō autous, kai hesomai autois eis Theon, kai autoi esontai moi eis “ōon. Touto di᾽ autōn hēmin ho Theos tōn pragmatōn edeixe. Tous gar hierous apostolous eis to oros anagagōn, ou plakas autois edōke lithinas, all᾽ en tais B kardiais autōn tous theious enegrapse nomous, kai tous mbacharismous prosnēnoeche tois ergatais tēs aretēs.
"For this is the covenant which I will make with the house of Israel and the house of Judah after those days, says the Lord: giving my laws into their minds, I will also write them on the breast of their hearts; and I will be their God, and they shall be my people." God has shown us this through the events themselves. For having led the holy apostles up the mountain, he did not give them tablets of stone, but wrote the divine laws on their hearts, and offered the beatitudes to the workers of virtue.
Jer 31:33 (38:33 LXX) (quotation, high confidence) · Matt 5:1–12 (allusion, high confidence) · Exod 31:18 (allusion, medium confidence) · 2 Cor 3:3 (echo, low confidence)
Notes and citation
Summary: The new covenant written on hearts was fulfilled when Christ taught the apostles on the mountain, giving the beatitudes instead of stone tablets.
- Lemma: Jer 31:33 (LXX 38:33). The mountain: Matt 5:1–12; contrast the stone tablets of Exod 31:18. Compare 2 Cor 3:3.
Cite (SBL): Theodoret, Comm. Jer. 31.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-33
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-31-33) · 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.
31.34PG 81
λδ΄, Καὶ οὐ μὴ διδάξωσιν ἔτι 3" ἔκαστος τὸν πιησίον 3 αὑτοῦ, καὶ ἔκαστος τὸν ἀδε.λρὸν αὐτοῦ, έγων" Γνῶθι τὸν Κύριον " ὅτι πάντες εἰδήσουσί με, ἀπὸ μικροῦ δ᾽ ἕως μεγάλου αὐτῶν. Τῶν δὲ ῥητῶν τούτων τὸ τέλος ὁ μέλλων δέξεται βίος. Ἔν ἐκείνῳ γὰρ οὐκέτι δεόμεθα τῆς παρ᾽ ἀλλήλων διδασκαλίας, τῶν πραγμάτων ἐνσργώς φαινομένων, καὶ τῶν παθῶν πεπαυμένων, καὶ τῶν μὲν σωμάτων ἀφθάρτων, τῶν δὲ ψυχῶν γενομένων ἀτρέπτων. Ἔθος δὲ τῇ θείᾳ Γραφῇ τὰς προφητείας ἀναμιγνύναι. Καὶ γὰρ τοῖς περὶ τῆς αἰχμαλωσίας λόγοις συνάπτει τοὺς περὶ τῆς ἀναχλήσεως " καὶ ὁ Κύριος δὲ ἐν τοῖ; ἱεροῖς Εὐαγγελίοις κατὰ ταὐτὸν τίθησι τοὺς περὶ τῆς Ἱεροῦσαλὴμ καὶ τοὺς περὶ τῆς συντελείας λόγους. ε Ὅτε Ὥλκως ἔσομαι ταῖς ἀνομίαις 3 αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν 39 οὗ μὴ " μνησθῶ ἔτι.» Τοῦτο τοῦ παναγίου βαπτίσματος δωρεῖται ἡ χάρις - μετὰ γὰρ δὴ ἄφεσιν, τῶν προτέρων ἁμαρτημάτων 3 οὐ μέμνηται. Μετὰ ταῦτα δείξας ὡς αὐτός ἐστιν ἡλίου, καὶ σελήνης, καὶ ἀστέρων δημιουργὸς, καὶ ὅτι αὐτὸς προτἔταξε τὸν μὲν ποιεῖν τὴν ἡμέραν, τοὺς δὲ φωτίζειν τὴν νύκτα, καὶ ὡς αὐτοῦ νεύοντος κεκίνηται ἡ θάλασσα, καὶ γαλήνης ἀπολαύει, ἐπήγαγεν "
ld΄, Kai ou mē didaxōsin eti 3" ekastos ton piēsion 3 hautou, kai ekastos ton ade.lron autou, egōn" Gnōthi ton Kyrion " hoti pantes eidēsousi me, apo mikrou d᾽ heōs megalou autōn. Tōn de rhētōn toutōn to telos ho mellōn dexetai bios. En ekeinǭ gar ouketi deometha tēs par᾽ allēlōn didaskalias, tōn pragmatōn ensrgōs phainomenōn, kai tōn pathōn pepaumenōn, kai tōn men sōmatōn aphthartōn, tōn de psychōn genomenōn atreptōn. Ethos de tę̄ theią Graphę̄ tas prophēteias anamignynai. Kai gar tois peri tēs aichmalōsias logois synaptei tous peri tēs anachlēseōs " kai ho Kyrios de en toi? hierois Euangeliois kata tauton tithēsi tous peri tēs Hierousalēm kai tous peri tēs synteleias logous. e Hote Hōlkōs esomai tais anomiais 3 autōn, kai tōn hamartiōn autōn 39 hou mē " mnēsthō eti.» Touto tou panagiou baptismatos dōreitai hē charis - meta gar dē aphesin, tōn proterōn hamartēmatōn 3 ou memnētai. Meta tauta deixas hōs autos estin hēliou, kai selēnēs, kai asterōn dēmiourgos, kai hoti autos protetaxe ton men poiein tēn hēmeran, tous de phōtizein tēn nykta, kai hōs autou neuontos kekinētai hē thalassa, kai galēnēs apolauei, epēgagen "
"And they shall no longer teach, each his neighbour and each his brother, saying: Know the Lord; for all shall know me, from the least to the greatest of them." The coming life will receive the fulfilment of these words. For in it we shall no longer need to be taught by one another, since things will appear plainly, the passions will have ceased, bodies will be incorruptible, and souls unchangeable. It is the custom of the divine Scripture to mix prophecies: it joins the words about the recall to the words about the captivity; and the Lord in the holy Gospels sets together the words about Jerusalem and the words about the consummation. "For I will be merciful to their iniquities, and their sins I will remember no more." The grace of the all-holy baptism grants this; for after the forgiveness it does not remember the former sins. After this, having shown that he is the creator of the sun, moon, and stars, that he ordered the one to make the day and the others to light the night, and that the sea is stirred and enjoys calm at his nod, he added:
Jer 31:34 (38:34 LXX) (quotation, high confidence) · Jer 31:35 (38:35 LXX) (allusion, high confidence) · Matt 24:1–31 (allusion, medium confidence)
Notes and citation
Summary: Universal knowledge of God belongs to the life to come; the forgiveness of sins promised here is given in baptism.
- Lemma: Jer 31:34 (LXX 38:34), with 31:35 summarized. The Gospels: Matt 24, where the fall of Jerusalem and the end are spoken of together.
Topics: Baptism, Eschatology
Cite (SBL): Theodoret, Comm. Jer. 31.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-31-34) · 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.
31.36PG 81
λς΄. ὰν παύσωνται οἱ γόμοι οὗτοι ἐκ 3 προςὠπου μου "5, φησὶ Κύριος, καὶ τὸ γένος Ἰσραὶἴ πάσας τὰς ἡμέρας. Τούτοις παραθεῖναι δεῖ τὸ διὰ τοῦ Ἡσαῖου "5 τοῦ προφήτου εἰρημένον" « Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡσεὶ " ἄμμος τῆς θαλάπσης, τὸ κατάλειμμα σωθήσεται. » ᾿Αμφότεραι τοίνυν αἱ προφητείαι τὸ ἀληθὲς ἔχουσιν. « Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ, ἀλλ᾽ οἱ τῷ Θεῷ πεπιστευκότες, καὶ τὸ σωτήριον δεξάμενοι χή- Ευγμα. » Ἔξ ὧν καὶ δι’ ὧν κατὰ πᾶσαν τὴν οἴκουμένην ᾿Εκκλησία συνέστη. λζ᾽. Τάδε " 1έγει Κύριος" Ἑὰν "5 ὑψωθῇ ὁ οὐραγὸς εἰς τὰ μετέωρα, καὶ " ἐὰν ταπεινωθῇ ἡ γῆ εἰς τὸ ἔδαζος κάτω, καὶ ἐγὼ ἀποδοκιμῶ " τὸν εἶκον Ἰσραὴλ. λέγει Κύριος". Ὡς ἀδύνατον, φησὶ, ἢ ὑψηλότερον γενέσθαι τὸν οὐρανὸν, ἣ βαθυτέραν τὴν ἣν" οὕτως ἀδύνατον παντελῶς ἀποῤῥιφῆναι τὸν Ἰσραήλ.
ls΄. an pausōntai hoi gomoi houtoi ek 3 prosōpou mou "5, phēsi Kyrios, kai to genos Israii pasas tas hēmeras. Toutois paratheinai dei to dia tou Hēsaiou "5 tou prophētou eirēmenon" « Ean ę̄ ho arithmos tōn huiōn Israēl hōsei " ammos tēs thalapsēs, to kataleimma sōthēsetai. » ᾿Amphoterai toinyn hai prophēteiai to alēthes echousin. « Ou gar pantes hoi ex Israēl, houtoi Israēl, all᾽ hoi tǭ Theǭ pepisteukotes, kai to sōtērion dexamenoi chē- Eugma. » Ex hōn kai di’ hōn kata pasan tēn oikoumenēn ᾿Ekklēsia synestē. lz᾽. Tade " 1egei Kyrios" Hean "5 hypsōthę̄ ho ouragos eis ta meteōra, kai " ean tapeinōthę̄ hē gē eis to edazos katō, kai egō apodokimō " ton eikon Israēl. legei Kyrios". Hōs adynaton, phēsi, ē hypsēloteron genesthai ton ouranon, hē bathyteran tēn hēn" houtōs adynaton pantelōs aporrhiphēnai ton Israēl.
"If these ordinances cease from before me, says the Lord, [then] the race of Israel [shall also cease] all the days." Beside these words one must set what was said through Isaiah the prophet: "If the number of the sons of Israel be as the sand of the sea, the remnant shall be saved." Both prophecies, then, are true. "For not all who are of Israel are Israel," but those who have believed God and received the saving proclamation; from whom and through whom the Church was established throughout the world. "Thus says the Lord: If the heaven is raised to the heights, and if the earth is lowered to the ground beneath, then I will reject the house of Israel, says the Lord." As it is impossible, he says, for heaven to become higher or the earth deeper, so it is altogether impossible for Israel to be cast off.
Jer 31:36–37 (38:36-Jer LXX) (quotation, high confidence) · Isa 10:22 (quotation, high confidence) · Rom 9:27 (quotation, high confidence) · Rom 9:6 (quotation, high confidence)
Notes and citation
Summary: Israel will never be cast off, yet only a remnant is saved: the true Israel are those who believed, from whom the Church spread through the world.
- Lemmas: Jer 31:36–37 (LXX 38:36–37; the LXX places 31:37 before 31:35). Isaiah: Isa 10:22 as quoted in Rom 9:27; "not all who are of Israel": Rom 9:6. A block of Migne's footnotes is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnotes inside the quotation; marginal letters inside a word): 5 ἡ 31 Ὅτι χ, τ΄ δ. Τηὗνα, δ] ΕΖοοι. 1. 6. οἱ ων. [ἀν». 1. ς. ἴϊ4 Ἰορ. ᾿Αλλὰ διαθήσομαι αὑτοῖς διαθήκην χαινὴνν διδοὺς νόμους μου εἰς διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίας (λ] ΕΖδε!!. 1. ς, τὰς καρδίας) αὐτῶν γράψω αὑτούς. 35 καὶ τῷ οἴκῳ Ἰούδα, [)65. ἤρῃν. νι, 10. εἰς τὴν διάνοιαν. υ, ναι, {1 ὠπον. 0. χα 39 φῃσί, [ἡ ΕρίΞι. διὰ ΠοΡγ, Ι. δ᾽ ἐπὶ -- γράψω. 66. Ἰοοιίο, ἐπὶ Πορνν 1, ιν 0] (το η Ἰορ. ἐπιγράψω, αἱ ἴπ οι]. καρδίας αὐτῶν γράψω αὐτούς. [ἃ ἴδτα ἴῃ Ερῖβι. δ δ. ἔτι, ἔχϑίαι τχπίαμι ἰη σοι. οἱ δ᾽ αὖτ. [,000 οἷ, βοηπίις, καὶ τῶν ἀνομιῶν αὐτῶν. 57 μῆ. θὈρογαί ἴῃ 48. ἐκ, ἤρο, 66 }|0 65. ἀπό. "5 Ἢσ, Βέΐι, ρεῖον πα ροῦλι Ὡσηὲ, 561 πο} ἀπ Ἀν ἢ ἢ 15. ἃ Ὁ] ]αῖὰ δά [σα δ μου. ΑΡ651 ἃ Β,, “1 Προ, Ἰοριῖο 6δὶ πρόσιχ, 37, ἀπ ἡ ἐὰν --- Ἴσρ. Βιρνα, ρ. 210, ονὰς Ἐὰν γένηται ὁ γαὺς ὑπὸ → ᾖ ; θα- Α το λάπσης → θαλάπσης.
Cite (SBL): Theodoret, Comm. Jer. 31.36 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-36). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-36
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
31.38PG 81
λη΄. Ἰδοὺ ἡμέραι ἔρχονται, 1έγει Κύριος, καὶ οἰκοδομηθήσεται πόλις τῷ Κυρίῳ, ἀπὸ 50 Ἄνα- Β τιὴῖ ἕως τῆς πύλης τῆς γωνίας. Ὃ Σύρος οὕτως λέγει" ε ᾿Απὸ πύργου τῆς γωνίας ᾿Ανανιήλ. ν
lē΄. Idou hēmerai erchontai, 1egei Kyrios, kai oikodomēthēsetai polis tǭ Kyriǭ, apo 50 Ana- B tiēi heōs tēs pylēs tēs gōnias. Ho Syros houtōs legei" e ᾿Apo pyrgou tēs gōnias ᾿Ananiēl. n
"Behold, days are coming, says the Lord, and the city shall be built for the Lord from [the tower of] Hananel to the gate of the corner." The Syrian says this: "From the tower of the corner, Hananel."
Jer 31:38 (38:38 LXX) (quotation, high confidence)
Notes and citation
Summary: The rebuilt city's bounds run from the tower of Hananel to the corner gate.
- Lemma: Jer 31:38 (LXX 38:38).
Notes on the original text
- Digital text corrected (Latin verse label): αἱ γε! εκϑ. 28. → .
Cite (SBL): Theodoret, Comm. Jer. 31.38 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-38). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-38
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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.
31.39PG 81
λθ΄, Καὶ 5" διεξε.ἰεύσεται ἔτι Ἁ τὸ σχοινίον τῆς διαμετρήσεως αὑτῆς ἀπέναντι "5" αὐτῶν ἕως δ" βουνοῦ Γωρήδ. Ὀνόματα λέγει τόπων τῶν κύκλῳ τῆς πόλεω:.ε Καὶ "δ περιχυχλωθήσεται ἐξ ἐκλεκτῶν λίθων» τουτέστι, μεγάλων καὶ ἰσχυρῶν.
lth΄, Kai 5" diexe.ieusetai eti Ha to schoinion tēs diametrēseōs hautēs apenanti "5" autōn heōs d" bounou Gōrēd. Onomata legei topōn tōn kyklǭ tēs poleō:.e Kai "d perichychlōthēsetai ex eklektōn lithōn» toutesti, megalōn kai ischyrōn.
"And the measuring line shall still go out opposite them as far as the hill of Gareb." He gives the names of places around the city. "And it shall be encircled with choice stones," that is, large and strong ones.
Jer 31:39 (38:39 LXX) (quotation, high confidence)
Notes and citation
Summary: The measuring line names places around the city, which will be walled with strong stones.
- Lemma: Jer 31:39 (LXX 38:39). "Encircled with choice stones" follows the LXX.
Cite (SBL): Theodoret, Comm. Jer. 31.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-39
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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.
31.40PG 81
μ΄. Καὶ "5 πᾶσαν τὴν κοιλάδα τῶν Φαγαρὶμ, καὶ ἕως χειμάῤῥου Κέδρων, ἕως " τῆς γωνίας πύλης ἵππων ᾿Αγατοζῆς, ᾿Αγίασμα Κυρίῳ “5, Σπυδίων καλεῖ τὸν τόπον ἔνθα ἔῤῥιπτον τῶν θυσιῶν τὴν κόνιν " φαγαρὶμ δὲ τοὺς τόπους τῶν θυομένων χρεῶν " εἔρηχὼς δὲ ἄνω τὸν κύκλον τῆς πόλεως, ἐν τούτοις ἔδειξε τοῦ θείου νεὼ τὸν περίθολον, « Καὶ οὐκέτι οὐ μὴ ἐχτίλῃ 5“, καὶ οὐ μὴ καθαιρεθῇ ἕως τοῦ αἰῶνος. Τὴν τούτων τῶν λόγων ἀμφιθολίαν ἐν τοῖς πρόσθεν διέλυσε. « Πέρας γὰρ, ἔφη, λαλήσω ἐπὶ ἔθνη καὶ βασιλείας τοῦ ἀνοιγοδομεῖσθαι καὶ χαταφυτεύεσθαι. ν Καὶ ἐὰν: στραφὲν τὸ ἔθνος ἐκεῖνο ποιήσῃ πονηρὰ, οὐ μὴ ἐπαγάγω ἐπ᾽ αὐτὸ τὰ ἀγαθὰ ἃ ἐλάλησα.
m΄. Kai "5 pasan tēn koilada tōn Phagarim, kai heōs cheimarrhou Kedrōn, heōs " tēs gōnias pylēs hippōn ᾿Agatozēs, ᾿Agiasma Kyriǭ “5, Spydiōn kalei ton topon entha errhipton tōn thysiōn tēn konin " phagarim de tous topous tōn thyomenōn chreōn " eerēchōs de anō ton kyklon tēs poleōs, en toutois edeixe tou theiou neō ton peritholon, « Kai ouketi ou mē echtilę̄ 5“, kai ou mē kathairethę̄ heōs tou aiōnos. Tēn toutōn tōn logōn amphitholian en tois prosthen dielyse. « Peras gar, ephē, lalēsō epi ethnē kai basileias tou anoigodomeisthai kai chataphyteuesthai. n Kai ean: straphen to ethnos ekeino poiēsę̄ ponēra, ou mē epagagō ep᾽ auto ta agatha ha elalēsa.
"And all the valley of the Phagarim, as far as the brook Kidron, as far as the corner of the horse gate toward the east, holiness to the Lord." He calls the place of ashes the spot where they threw out the ash of the sacrifices, and "phagarim" the places of the flesh of the victims. Having spoken above of the circuit of the city, in these words he showed the enclosure of the divine temple. "And it shall no longer fail, and it shall not be pulled down for ever." He resolved the ambiguity of these words earlier: "At last," he said, "I will speak concerning nations and kingdoms, to build them up and to plant them; and if that nation turns and does evil, I will not bring on it the good things that I spoke of."
Jer 31:40 (38:40 LXX) (quotation, high confidence) · Jer 18:9–10 (quotation, high confidence)
Notes and citation
Summary: The places around the temple are named; the promise that it will never be pulled down is conditional, as Jer 18 explains.
- Lemma: Jer 31:40 (LXX 38:40). "Place of ashes" (σποδίων, read for the scan's Σπυδίων): the Hebrew dešen. Phagarim: Hebrew pegārîm, "corpses". Earlier: Jer 18:9–10.
Cite (SBL): Theodoret, Comm. Jer. 31.40 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/31-40
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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 32
32.1PG 81
“ Καὶ ἐνταῦθα τοίνυν ἐπηγγείλατο ταῦτα " ἐπειδὴ δὲ κατὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐλύττησαν, καὶ καθ᾽ ἑαυτῶν τὴν δίκην ἐκίνησαν, ἐντεῦθεν ἐφ᾽ ἑτέραν μεταδαίνει προφητείαν, ἧς ἐδέξατο τὴν ἐνέργειαν ἐν τῷ δεκάτῳ ἔτει τῆς Σεδεκίου βασιλείας. Οὗτος ὃὲ ἦν τρεμίαν ἐν τῷ ἐνιαυτῷ τῷ δεκάτῳ Σεδεκίου βατιλέως Ἰούδα “ οὗτος ἐνιαυτὸς ὀχτωχαιδέκατος τῷ Ναθου» βασιλεῖ Βαδυχῶνος. ᾿Επολιορχεῖτο δὲ ὑφ᾽ αὐτοῦ κατὰ τόνδε τὸν καιρὸν ἢ πόλις" ὁ δὲ προφήτης δεσμωτήριον ᾧκει, ἐμδεθληχότος αὐτὸν Σεδεκίου τοῦ βασιλέως, ἐπειδήπερ τῆς πόλεως τὴν ἅλωσιν προηγόρευσε, καὶ τοῦ βασιλέως καὶ τοῦ λαοῦ τὸν ἀνδραποδισμόν. Διὰ τοῦτο δ᾽ φησὶ, «ε τὸ δεσμωτήριον ᾧκει. » Προτάττεται δὲ ὅμως ὑπὸ τοῦ Θεοῦ πρίασθαι τὸν τοῦ ἀδελφοῦ ἀγρόν" «ε Σοὶ " γὰρ, φησὶν, ἢ ἀγορασία προσκει, ὡς πελάζοντι κατὰ τὴν συγγένειαν. » ᾿Αφίκετο δὲ πρός με καὶ ὁ τοῦτον ἀποδοδόμενος, καὶ ἐπριάμην ὡς προσετάχθην, καὶ τὴν περὶ τούτου συγγραφὴν ἐδεξάμην, πάντων παρόντων, τοῦ τε ἀποδομένου καὶ τῶν μεμαρτυρηχότων. Ταύτην δέδωκε τῷ Βαροὺχ, τὸν Θεὸν εἰρηκὼς προστεταχέναι ἐν ἀγγείῳ Β τοῦτο τεθεῖναι ὀστρακίνῳ, ὥστε εἰς πολλὰς διαρκέσαι ἡμέρας. Τοῦτο δὲ γενέσθαι προσέταξεν ὁ Θεὸς. καὶ δι᾽ αὑτῶν πείθων τὸν λαὸν τῶν πραγμάτων, ὅτι ἀληθῶς ἐκ τῆς αἰχμῷωσίας ἀναχληθήσονται, καὶ τὴν πατρῴαν γῆν ἀπολήψονται. Τοῦτο γὰρ καὶ ὁ προφήτῆς ἔφη"
“ Kai entautha toinyn epēngeilato tauta " epeidē de kata tou Theou kai Sōtēros hēmōn elyttēsan, kai kath᾽ heautōn tēn dikēn ekinēsan, enteuthen eph᾽ heteran metadainei prophēteian, hēs edexato tēn energeian en tǭ dekatǭ etei tēs Sedekiou basileias. Houtos hoe ēn tremian en tǭ eniautǭ tǭ dekatǭ Sedekiou batileōs Iouda “ houtos eniautos ochtōchaidekatos tǭ Nathou» basilei Badychōnos. ᾿Epoliorcheito de hyph᾽ autou kata tonde ton kairon ē polis" ho de prophētēs desmōtērion hǭkei, emdethlēchotos auton Sedekiou tou basileōs, epeidēper tēs poleōs tēn halōsin proēgoreuse, kai tou basileōs kai tou laou ton andrapodismon. Dia touto d᾽ phēsi, «e to desmōtērion hǭkei. » Protattetai de homōs hypo tou Theou priasthai ton tou adelphou agron" «e Soi " gar, phēsin, ē agorasia proskei, hōs pelazonti kata tēn syngeneian. » ᾿Aphiketo de pros me kai ho touton apododomenos, kai epriamēn hōs prosetachthēn, kai tēn peri toutou syngraphēn edexamēn, pantōn parontōn, tou te apodomenou kai tōn memartyrēchotōn. Tautēn dedōke tǭ Barouch, ton Theon eirēkōs prostetachenai en angeiǭ B touto tetheinai ostrakinǭ, hōste eis pollas diarkesai hēmeras. Touto de genesthai prosetaxen ho Theos. kai di᾽ hautōn peithōn ton laon tōn pragmatōn, hoti alēthōs ek tēs aichmǭōsias anachlēthēsontai, kai tēn patrǭan gēn apolēpsontai. Touto gar kai ho prophētēs ephē"
So here too he promised these things; but since they raged against our God and Saviour, and set the penalty in motion against themselves, [the promise did not stand]. From here he passes to another prophecy, which he received in action in the tenth year of Zedekiah's reign. This was [the word that came to] Jeremiah "in the tenth year of Zedekiah king of Judah; this is the eighteenth year of Nebuchadnezzar king of Babylon." At that time the city was being besieged by him, and the prophet was living in prison, King Zedekiah having thrown him in because he had foretold the capture of the city and the enslavement of the king and the people. For this reason, he says, "he lived in the prison." Nevertheless God commands him to buy his kinsman's field: "For the purchase belongs to you," he says, "as the nearest by kinship." And the one selling it came to me, and I bought it as I had been commanded, and received the deed for it in the presence of all, both the seller and the witnesses. He gave this to Baruch, saying that God had commanded it to be put in an earthen vessel so that it might last many days. God ordered this to be done, persuading the people through the events themselves that they would truly be recalled from captivity and recover their ancestral land. For the prophet said this too:
Jer 32:1 (39:1 LXX) (quotation, high confidence) · Jer 32:2–14 (39:2-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: The temple promise lapsed when the Jews rejected Christ; in Zedekiah's tenth year the imprisoned Jeremiah buys a field as a sign that the exiles will return.
- The first sentence concludes the comment on Jer 31:40. Jer 32:1–14 (LXX 39) are summarized; the lemma 32:1 is partly lost in Latin debris and supplied in brackets. "Kinsman": literally "brother" (Hanamel was Jeremiah's cousin, Jer 32:7). Theodoret's remark that the Jews "raged against our God and Saviour" is translated as written. Debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's footnotes and Latin column debris): 5. [58. χ, 29; 00}. 566, 10. 1 Βοιι. ᾽χ, δ. δι ηὶ ἴῃ εἰγουΐί οἷς απ σὲ ἄἀσπ ἃ, » θυ κἱ “ ὡσεί. ϑιρΓΆ,]}. 6.» ἀγαΐ ὡς. ΑἸ ὡς ἡ. "5 Τάδε χ. τ. }. ΑἸΠτογ ἄρα 0’ Ἰος. "5 ἐὰν μετέωρα. Ηοῦγτ. δ] πιρηδι. δ Αριὰ Ο’ ργᾷην. οὐκ, 564} ἀπό. Ἀρηά Ο’ βεαφηΐμιν, πύργου. δ' Καὶ διεξ, χ, τ΄ λ. Β ἔτι ἐλπὶς τὸ σχοινίον. δ᾽ ἀπ. αὖτ. Ηεὐὺτ. αὶ τομίοπο ὁ}ι5. δ᾽) ἕως. ΠΡ. ὁ νοσίομβ, δ᾽ καὶ --- λίθων. Καὶ πᾶσαν χ. τ. λ. ΑΙΠο οἱ Ο΄, 55 ἕως -᾿ δὼ Οοιηρ!. δε. ἰδοιο ἐδὶ ἐκλίπη, ὁ) πέρας --- ἐλάλησα, Πὲ Ἰθτο δ ογθ, ἢν δἱ ἰδ ἴηι νὰ γα. ἢ, [ → ; ἰδ αἷϊ, γ ϑγῃγεββ. ἰὅ. ᾿μέα οὐς οἱ οἱ Α ἢ Ῥδίδγπδηι ἰτη δι] είς, ἀπν85 εἰ Ορριιβπδι θεν οἰ! Δ: 6 πὶ, οἱ Ομ βαθείβ οἷς δοὺς: ἴδ, οπμηἑπν Ορ Γὸχ οἱ Πο: εἴπας ἰφπογᾶγθ σου παν μα εἰυϊίαα ἱπ παι ΟΠαίάαρονμηι, οἱ ἔπ πϊαμιδ → .
Cite (SBL): Theodoret, Comm. Jer. 32.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-1
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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.
32.10PG 81
ι΄. Ὅτι οὕτως εἶπε Κύριος παντοχράτωρ" ὅ Θεὸς Ἰσραήλ' Ἔτι κτηθήσονται οἰκίαι, καὶ ἀγροὶ, καὶ ἀμπελῶνες ἐν τῇ γῇ ταύτῃ. Τούτων δὲ οὕτω; γεγενημένων, ἱκετείαν ἐγὼ, φησὶ, προσενήνοχα τῷ Δεσπότῃ, ταῦτα λέγων ὅτι, Οὐρανοῦ καὶ γῆς εἶ δημιουργὸς, καὶ πάντα ἐφορᾷς, καὶ οὐδέν σε λέληθεν, οὔτε τῶν παρόντων, οὔτε τῶν ἐσομένων " ἔχεις δὲ καὶ ἐλέου θησαυροὺς ἀμετρήτους, εἰσπράττῃ δὲ καὶ τῶν ἁμαρτημάτων εὐθύνας. Εἰ δὲ καὶ οἱ παῖδες τὴν τῶν πατέρων πονηρίαν μιμήσαιντο, μείζους αὐτοῖς τιμωρίας ἐπάγεις, ὡς τοῖς πατρῴοις μὴ παιδευθέντας κακοῖς. Καὶ ἕτερα δὲ πολλὰ τοιαῦτα προστεθειχὰν, καὶ τῶν ἐν Αἰγύπτῳ γεγενημένων μνημονεύσας μάτων, καὶ τῶν μετὰ τὴν ἐκεῖθεν ἀπαλλαγὴν παρᾶ» σχεθεισῶν δωρεῶν, καὶ μέντοι καὶ τῆς τῶν εὐεργετῆ" θέντων ἀχαριστίαξ, πυνθάνεται, τί δῇ ποτε τῶν ποκαὶ τῶν ἔνδον ὑπὸ τοῦ λιμοῦ καὶ λοιμοῦ φθειρομένων, ἀγρόν μοι προσέταξας πρίασθαι, καὶ τὴν περὶ τούτου λαθεῖν συγγραφὴν, ἀναστάτου γιγνομένης τῆς πόλεως; Πρὸς ταῦτά 49 φησιν ὁ Θεός " χξ, ᾿Εγὼ Κύριος ὁ Θεὸς πάσης σαρκός " μὴ ἀπ' ἐμοῦ κρυθήσεται 15 πᾶς.1όγος 1; ᾽Ὃ πάντων, }) φησὶ, δημιουργὸς καὶ Δεσπότης, ἀγνοΐ σαί τι δύναται τῶν γιγνομένων;
i΄. Hoti houtōs eipe Kyrios pantochratōr" ho Theos Israēl' Eti ktēthēsontai oikiai, kai agroi, kai ampelōnes en tę̄ gę̄ tautę̄. Toutōn de houtō? gegenēmenōn, hiketeian egō, phēsi, prosenēnocha tǭ Despotę̄, tauta legōn hoti, Ouranou kai gēs ei dēmiourgos, kai panta ephorąs, kai ouden se lelēthen, oute tōn parontōn, oute tōn esomenōn " echeis de kai eleou thēsaurous ametrētous, eisprattę̄ de kai tōn hamartēmatōn euthynas. Ei de kai hoi paides tēn tōn paterōn ponērian mimēsainto, meizous autois timōrias epageis, hōs tois patrǭois mē paideuthentas kakois. Kai hetera de polla toiauta prostetheichan, kai tōn en Aigyptǭ gegenēmenōn mnēmoneusas matōn, kai tōn meta tēn ekeithen apallagēn para» schetheisōn dōreōn, kai mentoi kai tēs tōn euergetē" thentōn acharistiax, pynthanetai, ti dę̄ pote tōn pokai tōn endon hypo tou limou kai loimou phtheiromenōn, agron moi prosetaxas priasthai, kai tēn peri toutou lathein syngraphēn, anastatou gignomenēs tēs poleōs? Pros tauta 49 phēsin ho Theos " chx, ᾿Egō Kyrios ho Theos pasēs sarkos " mē ap' emou krythēsetai 15 pas.1ogos 1? ᾽Ho pantōn, }) phēsi, dēmiourgos kai Despotēs, agnoï sai ti dynatai tōn gignomenōn?
"For thus says the Lord Almighty, the God of Israel: Houses and fields and vineyards shall yet be bought in this land." When these things had been done, I offered a supplication, he says, to the Master, saying: You are the creator of heaven and earth; you oversee all things, and nothing escapes you, whether present or to come; you have immeasurable treasures of mercy, and yet you exact account for sins; and if children imitate the wickedness of their fathers, you bring greater punishments on them, since they were not taught by their fathers' misfortunes. And having added many other such things, recalled the [signs and wonders] that happened in Egypt and the gifts given after the deliverance from there, and also the ingratitude of those who received the benefits, he asks why ever, [when the city is besieged by the enemy] and those inside are perishing by famine and pestilence, you commanded me to buy a field and take the deed for it, when the city is being laid waste. To this God says: "I am the Lord, the God of all flesh; shall any word be hidden from me?" I who am the creator and Master of all, he says, can I be ignorant of anything that happens?
Textual problem in this passage: see the notes.
Jer 32:15 (39:15 LXX) (quotation, high confidence) · Jer 32:16–25 (39:16-Jer LXX) (allusion, high confidence) · Jer 32:27 (39:27 LXX) (quotation, high confidence)
Notes and citation
Summary: God promises that land will again be bought; Jeremiah prays, puzzled at the purchase amid the siege, and God answers that nothing is hidden from him.
- The section number reads 10 in Migne's margin, but the lemma is Jer 32:15 (LXX 39:15); the prayer of 32:16–25 is summarized, and the lemma 32:27 follows. Words lost in the scan are supplied in brackets.
Cite (SBL): Theodoret, Comm. Jer. 32.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
32.28PG 81
χη'. Διὰ1" τοῦτο τάδε έγει Κύριος " παραδιδομένη παραδοθήσεται ἡ πόλις αὕτη εἰς χεῖρας Χαλδαίων, καὶ εἰς χεῖρας Ναδουχοδονόσορ βασι- Δέως Βαδυιῶγνος, καὶ λήψεται αὐτήν. Εἶτα λέγει ὅπως εἰσελθόντες ἐμπρήσουσιν αὐτὴν, καὶ οἰκίας ἐν αἷς ἔθυον τῇ Βάαλ, καὶ ἔσπενδον σπονδὰς θεοῖς ἐτέροις. Ἐλέγχει καὶ τὸν τῶν γιγνομένων σκοπὸν, ει Πρὸς τὸ παραπιχράναι με. ν Παραδίδωμι δὲ, φησὶ, τὴν πόλιν διὰ τὴν τῶν οἰκητόρων παρανομίαν. ᾿Αεὶ γάρ μὲ παροξύναντες διετέλεσαν, ἀφ᾽ ἧς ἡμέρας ῳκοδόμησα αὐτὴν, ἕως τῆς ἡμέρας ταύτης. Οὗ δὴ χάριν ἐδοχίμασα -ἀπαλλάξαι αὑτὴν ἀπὸ προσώπου μον, περὶ πάσης τῆς κακίας τῶν υἱῶν Ἰσραὴλ, καὶ νἰῶν Ἰούδα. ᾿θμοθυμαδὸν γὰρ καὶ οἱ βασιλεῖς, καὶ οἱ ἱερεῖς, καὶ οἱ ἄρχοντες, καὶ οἱ τὰ ψευδῆ προφητεύοντες, σὺν παντὶ τῷ λαῷ, ἐπέστρεψαν ἐπὶ ἐμὲ νῶτον, καὶ οὐ πρόπωπον " ἐμὲ γὰρ καταλιπόντες, τοῖς εἰδώλοις ἐλάτρευον. Διδάσκει δὲ καὶ ὁ μακάριος Ἐζεχιὴ), ὡς τὰ νῶτα τῷ ναῷ διδόντες, προσεκύνουν τὸν ἥλιον “ ἐγὼ δὲ, φησὶν, οὐ διέλιπον διὰ τῶν προφητῶν ἐχπαιδεύων αὐτοὺς τὴν ἀλήθειαν. Αὐτοῖς δὲ οὐκ ἀπέχρητεν ἣ ἐν ταῖς οἰκίαις ἀσέδεια, ἀλλὰ καὶ ἐν αὐτῷ τῷ ἀφιερωμένῳ μος οἴκῳ ἔστησαν τὰ τῶν Β
chē'. Dia1" touto tade egei Kyrios " paradidomenē paradothēsetai hē polis hautē eis cheiras Chaldaiōn, kai eis cheiras Nadouchodonosor basi- Deōs Baduiōgnos, kai lēpsetai autēn. Eita legei hopōs eiselthontes emprēsousin autēn, kai oikias en hais ethyon tę̄ Baal, kai espendon spondas theois eterois. Elenchei kai ton tōn gignomenōn skopon, ei Pros to parapichranai me. n Paradidōmi de, phēsi, tēn polin dia tēn tōn oikētorōn paranomian. ᾿Aei gar me paroxynantes dietelesan, aph᾽ hēs hēmeras ǭkodomēsa autēn, heōs tēs hēmeras tautēs. Hou dē charin edochimasa -apallaxai hautēn apo prosōpou mon, peri pasēs tēs kakias tōn huiōn Israēl, kai niōn Iouda. ᾿thmothymadon gar kai hoi basileis, kai hoi hiereis, kai hoi archontes, kai hoi ta pseudē prophēteuontes, syn panti tǭ laǭ, epestrepsan epi eme nōton, kai ou propōpon " eme gar katalipontes, tois eidōlois elatreuon. Didaskei de kai ho makarios Ezechiē), hōs ta nōta tǭ naǭ didontes, prosekynoun ton hēlion “ egō de, phēsin, ou dielipon dia tōn prophētōn echpaideuōn autous tēn alētheian. Autois de ouk apechrēten hē en tais oikiais asedeia, alla kai en autǭ tǭ aphierōmenǭ mos oikǭ estēsan ta tōn B
"Therefore thus says the Lord: This city shall surely be handed over into the hands of the Chaldeans and into the hands of Nebuchadnezzar king of Babylon, and he shall take it." Then he says how they will enter and burn it, together with the houses in which they sacrificed to Baal and poured libations to other gods. He exposes also the aim of what they did: "so as to embitter me." I hand the city over, he says, because of the lawlessness of its inhabitants. For they have continually provoked me from the day I built it until this day. For this reason I have decided to remove it from my presence, for all the wickedness of the sons of Israel and the sons of Judah. For with one accord the kings, the priests, the rulers, and those who prophesy falsehoods, with all the people, turned their back to me and not their face; for they abandoned me and served the idols. The blessed Ezekiel also teaches that they turned their backs to the temple and worshipped the sun. I, he says, did not cease to instruct them in the truth through the prophets. But the ungodliness in their houses was not enough for them; in my very consecrated house they set up the …
Jer 32:28 (39:28 LXX) (quotation, high confidence) · Jer 32:29–34 (39:29-Jer LXX) (allusion, high confidence) · Ezek 8:16 (allusion, high confidence)
Notes and citation
Summary: Jerusalem will fall because kings, priests, prophets, and people turned their backs on God and filled even the temple with idols.
- Lemmas: Jer 32:28 (LXX 39:28), with 32:29–34 summarized and quoted. Ezekiel: Ezek 8:16. The section breaks off; Migne's footnotes inside it are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; Migne's footnotes): “8. Ὁ ταῦτα. “ὁ σοὶ --- συγγένειαν. ΤΧΧ, ὅτι σοὶ κρίμα κτήσασθαι αὐτὸν (ΑἸεχ. παραλαδεῖν εἰς κτῆσιν) “Ἱ παντ, ὁ Θ. Ἷσρ. πὸ Ποδτ, 806] 18 παῦοὶ κτισθήσονται, υἱ αι. “) ταῦτα. "5 ἅ. Οἵ... ἀΥ το] Δ λύγος ροπὶίο. ὅ0} τος, Ἰοσιῖο οι τί, 13 Διὰ -- λύψεται αὐτήν. ΔΊΠΟΓ οἱ Ο', → ; Α Γοπί, » → .
Cite (SBL): Theodoret, Comm. Jer. 32.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-28
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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.
32.35PG 81
λε΄, Καὶ φχοδόμησων τοὺς βωμοὺς τῇ 13 ἐν φάραγγι υἱοῦ Εννὼμ, πύργους" τοὺς ἐν Γέδ. Καὶ ἐντεῦθεν δῆλον, ὡς τὸ Θαφὲθ εἰδώλου ἣν ὄνομα. Τὸ γὰρ Βάαιϊ γενικὸν ὄνομα τῶν εἰδώλων " λέγει δὲ, ὅτι ἐν τούτοι: τοῖς τόποις τὴν κατὰ τῶν υἱῶν καὶ θυγατέρων ἐτόλμων μιαιφονίαν. « Διὰ 1ὅ τοῦτο, φησὶ, παραδέδωκα τὴν πόλιν ταύτην λιμῷ, καὶ λοιμῷ, καὶ σφαγῇ, καὶ δουλεΐχ. ν» ᾿Αλλ᾽ ὅμως τοῖς ἀνδραποδιζομένοις μετὰ τὸν ὡρισμένον χρόνον ἐλευθερίας ιεταδώσω. καὶ εἰς τὴν πατρῴαν ἐπανάξω γῆν, καὶ τῆς προτέρας αὐτοὺς ἀξιώσω κηδεμονίας. Τὸ δέ"
le΄, Kai phchodomēsōn tous bōmous tę̄ 13 en pharangi huiou Ennōm, pyrgous" tous en Ged. Kai enteuthen dēlon, hōs to Thapheth eidōlou hēn onoma. To gar Baaiï genikon onoma tōn eidōlōn " legei de, hoti en toutoi: tois topois tēn kata tōn huiōn kai thygaterōn etolmōn miaiphonian. « Dia 1ho touto, phēsi, paradedōka tēn polin tautēn limǭ, kai loimǭ, kai sphagę̄, kai douleïch. n» ᾿All᾽ homōs tois andrapodizomenois meta ton hōrismenon chronon eleutherias ietadōsō. kai eis tēn patrǭan epanaxō gēn, kai tēs proteras autous axiōsō kēdemonias. To de"
"And they built the altars to [Baal], those in the valley of the son of Ennom …" From here too it is clear that Thapheth was the name of an idol; for "Baal" is a general name for the idols. He says that in these places they dared to murder their sons and daughters. "Therefore," he says, "I have handed this city over to famine, pestilence, sword, and slavery." Yet to those who are enslaved I will grant freedom after the appointed time, bring them back to their ancestral land, and count them worthy of my former care. And the words
Jer 32:35 (39:35 LXX) (quotation, high confidence) · Jer 32:36–37 (39:36-Jer LXX) (allusion, high confidence) · Jer 7:31 (allusion, low confidence)
Notes and citation
Summary: The altars in the valley of Ennom, where children were killed, bring the city's fall, though the exiles will be freed after the appointed time.
- Lemma: Jer 32:35 (LXX 39:35), garbled in the scan after "Ennom"; Theodoret's comment presupposes that it names Thapheth (Topheth, compare Jer 7:31). 32:36–37 summarized.
Cite (SBL): Theodoret, Comm. Jer. 32.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-35
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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.
32.39PG 81
λθ΄. Καὶ δώσω αὑτοῖς καρδίαν 15 ἑτέραν, καὶ ὁδὸν ἑτέραν, ὥστε 17 φοξεῖσθαί με πάσας τὰς ἡμέρας, οὕτω νοητέον, ὅτι διὰ τῆς παιδείας, καὶ διὰ τῆς μετὰ ταῦτα ἐλευθερίας,-γνώσονταί με μόνον ὄντα θεὸν, καὶ τῆς προτέρας ἀπαλλαγήσονται πλάνης.
lth΄. Kai dōsō hautois kardian 15 heteran, kai hodon heteran, hōste 17 phoxeisthai me pasas tas hēmeras, houtō noēteon, hoti dia tēs paideias, kai dia tēs meta tauta eleutherias,-gnōsontai me monon onta theon, kai tēs proteras apallagēsontai planēs.
"And I will give them another heart and another way, so that they fear me all the days" must be understood thus: through the discipline, and through the freedom that follows it, they will know that I alone am God, and will be freed from their former error.
Jer 32:39 (39:39 LXX) (quotation, high confidence)
Notes and citation
Summary: The "other heart" means that discipline and freedom will teach Israel the one God and free it from idolatry.
- Lemma: Jer 32:39 (LXX 39:39).
Cite (SBL): Theodoret, Comm. Jer. 32.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-39
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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.
32.40PG 81
μ΄. Καὶ διαθήσομαι αὐτοῖς διαθήκην αἰώγιον ἴδ, ἣν 1 οὐκ ἀποστρέψω ὄπισθεν αὑτῶν. "Ἔτυχον ἂν καὶ ταύτης τῆς ἐπαγγελίας, εἴπερ ἠθέλησαν “ αὐτοὶ ὃὲ ἀποστάντες τῆς χάριτος ἐγυμνώθησαν. “Ταῦτα ὃξ, καὶ τὰ τούτοις ὅμοια, διὰ πλειόνων εἰπὼν, ἐπἤγαγε " αΥ΄, μδ΄. Καὶ 5 χτηθήσογται "" ἀγροὶ ἐν τῇ ἡ σὺ Λέγεις ὅτι ἄδθατός ἐστιν ἀπὸ ἀνθρώπων καὶ κτηνῶν, καὶ παραδοθήσεται ἐν χειρὶ Χαλδαίων. Καὶ χτήσονται ἀϊροὺς ἐν ἀργυρίῳ, καὶ γραφήσονται ἐν βιδιίῳ, καὶ σφραγισθήσεται. Ταῦτα πρὸς τὴν πεῦσιν ἀπεχρίνατο τοῦ προφήτου " διδάσχρν ὡς τούτου χάριν αὑτῷ 5" προσέταξε πρίασθαι τὸν ἀγρὺν, ἵνα καὶ διὰ τῶν πραγμάτων δείξῃ τῆς προφητείας τὸ ἀληθές. « Ὠνήσονται γὰρ, φησὶν, ἀγρούς" καὶ ἐν γῇ Βενιαμὴν, καὶ κυκλόθεν Ἱερουσαλὴμ, καὶ ἐν πόλεσιν Ἰούδα, καὶ. ἐν πόλεσι τοῦ ὅρους, καὶ ἐν πόλεσι τῆς Σεφιλὰ δὸὶ καὶ ἐν πόλεσι τῆς Ναγέδ" γ, Σεφιλὰ τὴν πεδιάδα καλεῖ- Ναγὲδ τὴν
m΄. Kai diathēsomai autois diathēkēn aiōgion id, hēn 1 ouk apostrepsō opisthen hautōn. "Etychon an kai tautēs tēs epangelias, eiper ēthelēsan “ autoi hoe apostantes tēs charitos egymnōthēsan. “Tauta hox, kai ta toutois homoia, dia pleionōn eipōn, epēgage " aU΄, md΄. Kai 5 chtēthēsogtai "" agroi en tę̄ hē sy Legeis hoti adthatos estin apo anthrōpōn kai ktēnōn, kai paradothēsetai en cheiri Chaldaiōn. Kai chtēsontai aïrous en argyriǭ, kai graphēsontai en bidiiǭ, kai sphragisthēsetai. Tauta pros tēn peusin apechrinato tou prophētou " didaschrn hōs toutou charin hautǭ 5" prosetaxe priasthai ton agryn, hina kai dia tōn pragmatōn deixę̄ tēs prophēteias to alēthes. « Ōnēsontai gar, phēsin, agrous" kai en gę̄ Beniamēn, kai kyklothen Hierousalēm, kai en polesin Iouda, kai. en polesi tou horous, kai en polesi tēs Sephila doi kai en polesi tēs Naged" g, Sephila tēn pediada kalei- Naged tēn
"And I will make with them an everlasting covenant, which I will not turn away from behind them." They would have obtained this promise too, had they been willing; but they fell away from grace and were stripped of it. Having said these and similar things at greater length, he added: "And fields shall be bought in the land of which you say that it is untrodden by man and beast and shall be handed over into the hand of the Chaldeans. And they shall buy fields for silver, and it shall be written in a book and sealed." This was his answer to the prophet's question, teaching that it was for this reason that he commanded him to buy the field: so as to show the truth of the prophecy through the events too. "For they shall buy fields," he says, "in the land of Benjamin, around Jerusalem, in the cities of Judah, in the cities of the hill country, in the cities of the Sephela, and in the cities of the Nageb." He calls the plain Sephela, and Nageb the …
Jer 32:40 (39:40 LXX) (quotation, high confidence) · Jer 32:41–42 (39:41-Jer LXX) (allusion, medium confidence) · Jer 32:43–44 (39:43-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: The everlasting covenant was forfeited by unbelief; God answers Jeremiah that land will again be bought throughout Judah, which is why he had him buy the field.
- Lemmas: Jer 32:40, 43–44 (LXX 39:40, 43–44). Theodoret's remark that "they fell away from grace" refers to the Jews; translated as written. The section breaks off in the scan; a long block of Latin column and Migne's footnotes is removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column and Migne's footnotes; Latin debris): τοῦ τ χροὶ. σγ}, ἴδ; κτ!, ἀϊα ἢ ακ τη] 148 η αὶ δάογδθδηϊ. ε ἔξο νόγο, αἷΐ, παι ἴῃ ἀνα πὴ Εππονη, 6 ἴπντὸ5 σῷ δὶ ἐπ (οὗ. Ἐκ ος οἱἰΐδην ς ἴῃ δα ἀϊπι ἰηιεαηέ πιὸ Ὀπιπίϑι αἀδδιι5, ἰτὰ ἱπιοΠ} αὶ ἀπο ς θοι, οἱ ἃ}) ἐγ - [ἢ], 43] σι ᾿ς οἱ ἀμ}: ὶ μη Μ 7 ἐπ {το εἰ οὗεἰσιαϑίιίαν εἰσί ο. τς τοβροια!! δὰ Ἰμ θΥ Ομ ἴῃ εἰν τδιῖθιι5 δυά, δὲ ἴα ἀτρΐθη8 τπομδπὶβ, οἱ ἴπ τὸ πῇ τὸ δαί, ὁδὸν ἑτέραν καὶ καρδίαν τὸ ἢ ΗΠ κ. τα 80 Καὶ --τ ἣν -ο- αὐτῶν. Ηεὺν., ἴογα εἰ ποι δυο ρίλι 8. Κι. Ὁ Ὧν -- ἀγρ. καί, [)65. ἰδ ἀρὰ ΟΧΧ, οἱ δά αἰΐσιῃ ἱπιογργοίοιῃ μον ἴπογθ Υὐ ὧν ἢ ἑ ἵ (ἢ δερήμία αΔ᾽}" 6 5ίγο πὶ τορίοποιθ, Ναροὺ πιο ϊο- Α → τοῦ ; ὁπ 1} ὃ] Εὶ ἀοἡ Εὶ { δἰ ἰῷ. → .
Cite (SBL): Theodoret, Comm. Jer. 32.40 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/32-40
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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 33
33.3PG 81
Εἶτα πάλιν ἑτέραν ἀποκάλυψιν, ἔτι τὸ δετμωτήριον οἰκῶν, ὁ προφήτης ὁρᾷ. Καί φησι πρὸς αὐτὸν ὁ Θεός - ᾿ γ΄. Κάλεσον "" πρός με, καὶ ἑπακούσομαί σου, καὶ ἀναγγελῶ σοι μεγάλα καὶ ἰσχυρὰ, ἃ οὐκ ἔγνως. Καὶ δείξας τὴν πολιορκίαν, προλέγει καὶ τὴν ἐλευθερίαν.
Eita palin heteran apokalypsin, eti to detmōtērion oikōn, ho prophētēs horą. Kai phēsi pros auton ho Theos - ᾿ g΄. Kaleson "" pros me, kai hepakousomai sou, kai anangelō soi megala kai ischyra, ha ouk egnōs. Kai deixas tēn poliorkian, prolegei kai tēn eleutherian.
Then again the prophet, still living in the prison, sees another revelation; and God says to him: "Call to me, and I will answer you, and I will tell you great and mighty things which you did not know." And having shown the siege, he foretells the freedom as well.
Jer 33:1 (40:1 LXX) (allusion, high confidence) · Jer 33:3 (40:3 LXX) (quotation, high confidence) · Jer 33:4–5 (40:4-Jer LXX) (allusion, medium confidence)
Notes and citation
Summary: In prison Jeremiah receives a new revelation of the siege and the coming freedom.
- Lemma: Jer 33:3 (LXX 40:3), with 33:1–5 summarized.
Cite (SBL): Theodoret, Comm. Jer. 33.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
33.6PG 81
ς΄. Ἰδοὺ 3" γὰρ ἐγὼ ἐπάγω ἐπ᾽ αὐτὴν συνούλωσιν καὶ ἴαμα, καὶ ἰατρεύσω αὐτούς. Ἢ συκύλωσις τὴν τελείαν ἴασινϑ5 δηλοῖ, Εἶτα διδάσκει ὅπως τὴν ἐπάνοδον ὁρῶντα τὰ ἔθνη ὑμνήσει τῆς ἐλευθε- Β ρίας τὸν χορηγόν " καὶ οἱ μὲν καλοκἁγαθίᾳ συζῶντες, θαυμάσουσιν " οἱ δὲ πονηρίαν ἀσπαζόμενοι πιχρανθήσονται, ὁρῶντες ἐν εὐπραξίᾳ τὴν πόλιν, καὶ τὰς θείας ἑορτὰς ἐπιτελουμένας συνήθως.
s΄. Idou 3" gar egō epagō ep᾽ autēn synoulōsin kai iama, kai iatreusō autous. Ē sykylōsis tēn teleian iasinϑ5 dēloi, Eita didaskei hopōs tēn epanodon horōnta ta ethnē hymnēsei tēs eleuthe- B rias ton chorēgon " kai hoi men kalokagathią syzōntes, thaumasousin " hoi de ponērian aspazomenoi pichranthēsontai, horōntes en eupraxią tēn polin, kai tas theias heortas epiteloumenas synēthōs.
"For behold, I bring upon it a healing-over and a cure, and I will heal them." "Healing-over" signifies complete healing. Then he teaches how the nations, seeing the return, will hymn the giver of freedom: those who live in goodness will marvel, while those who embrace wickedness will be embittered at seeing the city prospering and the divine feasts celebrated as before.
Jer 33:6 (40:6 LXX) (quotation, high confidence) · Jer 33:9 (40:9 LXX) (allusion, high confidence)
Notes and citation
Summary: God will completely heal the city, and the nations will either praise him or be vexed at its renewed prosperity.
- Lemma: Jer 33:6 (LXX 40:6), with 33:7–13 summarized.
Cite (SBL): Theodoret, Comm. Jer. 33.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-6
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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.
33.15PG 81
ιε΄ 38. Ἔν ταῖς ἡμέραις ἐκείγαις, καὶ ὃν τῷ χαιρῷ ἐκείνῳ, ἀγατελῦὦ κέρας τῷ Δαξὶδ, «1ὴν" δικαίαν" καὶ ποιήσει κρίμα καὶ δικαιοσί- ΨῊΥ ἐν τῇ γῇ. Καὶ ἤδη προειρήκαμεν, ὡς τυπικῶς μὲν ἐπὶ τοῦ Ζοροθάδελ ταῦτα τετύχηκε πέρατος, ἀκριθῶς δὲ τὴν τῆς προφητείας ἀλήθειαν ὁ Δεσπότης ἡμᾶς ἐδίδαξεν. ς΄. ἘΥ τωῖς ἡμέραις ἐκείναις σωθήσεται " Ἰουδαία, καὶ Ἱερουσαλὴμ κατασκηνώσει πεπειθυΐα" καὶ τοῦτο τὸ ὄνομω ὃ κληθήσεται, Κύριος ς δικαιοσύνη ἡμῶν. Τοῦτο τὸ ὄνομα καὶ ἐν τοῦ; πρόσθεν ἐντέθειχες, τῇ τῶν “ἙΘραίων αὐτὴν καλέσας φωνῇ Ἰωσεδέκ. ἐξ', Ὅτε τάδε.1έγει Κύριος" Οὐκ ἐξολοθρευθήσεται" τῷ Δαδὶδ ἀνὴρ καθήμενος ἐπὶ θρόνου οἴκου Ἰσραή.Δ. Τοῦτο καὶ ὁ πατριάρχης προσείρηγεν Ἰαχὼδ" « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως οὗ ἔλθῃ ὃ "" ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν.» ᾿Αλλὰ μετὰ τὸν Ζοροδάδελ οὐκ ἴσμεν ἡγεμονεύσαντά τινα ἐκ τῆς ᾿Ιούδα φυλῆς. Εὑρίσκομεν δὲ ὅμως τὴν τῆς προ. φητείας ἀλήθειαν " τῆς γὰρ βασιλικῆς καὶ τῆς ἱερατικῆς ἐπιμιξία ἐγένετο “ οἱ δὲ ἱερεῖς ἦρχον ἕως Ἡρώδου τοῦ ἀλλοφύλου. Διὰ τοῦτο καὶ ἢ παροῦτα Ὁ Τροφητεία τοῖς περὶ τοῦ Δαδὶδ τὰ περὶ τῶν ἱερέων συνάπτει.
ie΄ 38. En tais hēmerais ekeigais, kai hon tǭ chairǭ ekeinǭ, agatelyō keras tǭ Daxid, «1ēn" dikaian" kai poiēsei krima kai dikaiosi- PsĒU en tę̄ gę̄. Kai ēdē proeirēkamen, hōs typikōs men epi tou Zorothadel tauta tetychēke peratos, akrithōs de tēn tēs prophēteias alētheian ho Despotēs hēmas edidaxen. s΄. EU tōis hēmerais ekeinais sōthēsetai " Ioudaia, kai Hierousalēm kataskēnōsei pepeithyïa" kai touto to onomō ho klēthēsetai, Kyrios s dikaiosynē hēmōn. Touto to onoma kai en tou? prosthen entetheiches, tę̄ tōn “HeThraiōn autēn kalesas phōnę̄ Iōsedek. ex', Hote tade.1egei Kyrios" Ouk exolothreuthēsetai" tǭ Dadid anēr kathēmenos epi thronou oikou Israē.D. Touto kai ho patriarchēs proseirēgen Iachōd" « Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs hou elthę̄ ho "" apokeitai, kai autos prosdokia ethnōn.» ᾿Alla meta ton Zorodadel ouk ismen hēgemoneusanta tina ek tēs ᾿Iouda phylēs. Heuriskomen de homōs tēn tēs pro. phēteias alētheian " tēs gar basilikēs kai tēs hieratikēs epimixia egeneto “ hoi de hiereis ērchon heōs Hērōdou tou allophylou. Dia touto kai ē parouta Ho Trophēteia tois peri tou Dadid ta peri tōn hiereōn synaptei.
"In those days and at that time I will make a horn spring up for David, [a righteous one], and he shall execute judgment and righteousness in the land." We have already said that in type these things reached their fulfilment in Zerubbabel, but the Master has taught us the truth of the prophecy exactly. "In those days Judea shall be saved, and Jerusalem shall dwell confidently; and this is the name by which he shall be called: The Lord our righteousness." He set down this name earlier too, calling it by the Hebrew word Josedek. "For thus says the Lord: There shall not be cut off from David a man sitting on the throne of the house of Israel." The patriarch Jacob also foretold this: "A ruler shall not fail from Judah, nor a leader from his thighs, until there comes the one for whom it is laid up; and he is the expectation of the nations." But after Zerubbabel we know of no one from the tribe of Judah who ruled. Yet we find the truth of the prophecy: there was an intermingling of the royal and the priestly [tribes], and the priests ruled until Herod the foreigner. For this reason the present prophecy too joins what concerns the priests to what concerns David.
Jer 33:15–17 (40:15-Jer LXX) (quotation, high confidence) · Jer 23:6 (allusion, high confidence) · Gen 49:10 (quotation, high confidence)
Notes and citation
Summary: The righteous "horn" of David is typically Zerubbabel but truly Christ; the line of rule from Judah held through the priestly rulers until Herod, as Jacob foretold.
- Lemmas: Jer 33:15–17. These verses (33:14–26) are not in the Septuagint; Theodoret's text, like the later Greek recensions, includes them. Earlier: Jer 23:6, where the LXX gives the name as Iosedek. Jacob: Gen 49:10. The "intermingling" refers to marriages between the royal and priestly families (compare 2 Chr 22:11); the priestly rulers are the Hasmoneans.
Notes on the original text
- Digital text corrected (Latin debris inside a word): πρόσδ. Νοη οἱ θεν → πρόσθεν.
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 33.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-15
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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.
33.18PG 81
ιη΄. Περὶ 3" τῶν ἱερέων, φησὶ, καὶ Λευϊτῶν, οὐκ ἐξολοθρευθήσεται ἀνὴρ ἐκ προσώπου μου ἄναφέρων ὁλοκαυτώματα, καὶ θυμιῶν δῶρον "", καὶ ποιῶν θυσίαν 3 πάσας τὰς ἡμέρας. Καὶ ταύτης δὲ τῆς προφητείας ὁρῶμεν τὴν ἔχθατιν. Τῆς γὰρ Καινῆς Διαθήκης κατὰ τὴν θείαν δοθείσης ἐπαγγελίαν, ἐδόθη καὶ ἱερωσύνη κατὰ τὴν τάξιν Μελχισεδέκ᾽ «αἱ οἱ ταύτης ἠξιωμένοι, τὴν λογικὴν θυσίαν ἐν. δελεχῶς προσφέρουσ: τῷ θεῷ. Εἶτα λέγει" Ὡς ἀδύνατόν ἔστιν " ἡμέραν νύκτα γενέσθαι, καὶ τὴν νύκτα ἐμέραν, οὕτως οὐκ οἷόν τε τὴν Δαδι:τιχὴν "" καταλυθῆναι βασιλείαν. Καὶ ταύτης δὲ τῆς προφητείας δῆλόν ἔστι 5" τὸ τέλος " ὁ γὰρ ἐκ Δαδὶδ κατὰ σάρκα Χριστὸς, οὐ τὸν κάτω θρόνου ἔχει" ἀλλὰ, τῷ Πατρὶ συνεδρεύων, ἰθύνει τὰ σύμπαντα Καὶ μέντοι καὶ περὶ τῶν ἱερέων καὶ τῶν Λευϊτῶν ταὐτὸ τοῦτο λέγει, ὡς τῇ δυνάμει τοῦ οὐρανοῦ, καὶ τῇ Ψάμμῳ πῆς θαλάσσης, τὸ τούτων παραδληθέσεται γένος. Καὶ μαρτυρεῖ τοῖς λεγομένοις τὰ πράγματα. Ἄπασα γὰρ Ὑὴ καὶ θάλαττα πλέρεις " ἀρχιερέων ", καὶ τῶν τὴν Λευϊτικὴν λειτουργίαν πληρούντων διακόνων. Εἰρηκὼς δὲ καὶ τὰ παρὰ τῶν δυσσεθῶν ὅτι τὰς δύο φυλὰς, ἃς ἐξελέξατο, τήν τε βασιλικὴν καὶ τὴν ἱερατικὴν, ἀπώσατο παντελῶς, ὑπέσχετο πάλιν ἅπερ ἤδη προείρηκεν ὃ.
iē΄. Peri 3" tōn hiereōn, phēsi, kai Leuïtōn, ouk exolothreuthēsetai anēr ek prosōpou mou anapherōn holokautōmata, kai thymiōn dōron "", kai poiōn thysian 3 pasas tas hēmeras. Kai tautēs de tēs prophēteias horōmen tēn echthatin. Tēs gar Kainēs Diathēkēs kata tēn theian dotheisēs epangelian, edothē kai hierōsynē kata tēn taxin Melchisedek᾽ «hai hoi tautēs ēxiōmenoi, tēn logikēn thysian en. delechōs prospherous: tǭ theǭ. Eita legei" Hōs adynaton estin " hēmeran nykta genesthai, kai tēn nykta emeran, houtōs ouk hoion te tēn Dadi:tichēn "" katalythēnai basileian. Kai tautēs de tēs prophēteias dēlon esti 5" to telos " ho gar ek Dadid kata sarka Christos, ou ton katō thronou echei" alla, tǭ Patri synedreuōn, ithynei ta sympanta Kai mentoi kai peri tōn hiereōn kai tōn Leuïtōn tauto touto legei, hōs tę̄ dynamei tou ouranou, kai tę̄ Psammǭ pēs thalassēs, to toutōn paradlēthesetai genos. Kai martyrei tois legomenois ta pragmata. Apasa gar Hyē kai thalatta plereis " archiereōn ", kai tōn tēn Leuïtikēn leitourgian plērountōn diakonōn. Eirēkōs de kai ta para tōn dyssethōn hoti tas dyo phylas, has exelexato, tēn te basilikēn kai tēn hieratikēn, apōsato pantelōs, hypescheto palin haper ēdē proeirēken ho.
"Of the priests," he says, "and Levites there shall not be cut off a man from before me offering whole burnt offerings, burning incense as a gift, and making sacrifice all the days." We see the outcome of this prophecy too. For when the New Covenant was given according to the divine promise, a priesthood was given as well, according to the order of Melchizedek; and those counted worthy of it continually offer the rational sacrifice to God. Then he says: as it is impossible for day to become night and night day, so the Davidic kingdom cannot be dissolved. Of this prophecy too the fulfilment is clear: for Christ, who is from David according to the flesh, does not hold the throne below, but sitting with the Father governs all things. And he says the same about the priests and the Levites, that their race will be compared to the host of heaven and the sand of the sea. And the facts bear witness to what is said: every land and sea is full of high priests and of deacons who fulfil the Levitical ministry. Having mentioned also what the ungodly said, that he had utterly rejected the two tribes he had chosen, the royal and the priestly, he again promised what he had said before.
Jer 33:18 (40:18 LXX) (quotation, high confidence) · Jer 33:20–26 (40:20-Jer LXX) (allusion, high confidence) · Ps 110:4 (109:4 LXX) (allusion, medium confidence) · Heb 7:17 (allusion, medium confidence) · Rom 12:1 (echo, low confidence)
Notes and citation
Summary: The promise of unending priests and Davidic kings is fulfilled in Christ's heavenly throne and the Church's priesthood after Melchizedek's order, with its bishops and deacons everywhere.
- Lemma: Jer 33:18 (not in the Septuagint), with 33:19–26 summarized. "High priests" are the bishops, and the deacons fulfil the Levites' ministry: Theodoret's reading, translated as written. Melchizedek: Ps 110:4; Heb 7. "Rational sacrifice": compare Rom 12:1. Migne's marginal references removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's marginal references): Χ (Δρ. ΥΧῈ}, 4 86ι|. Υ 1014, Θ. τ (δη, χιιχ, 10. → .
Topics: Christology, Church office, Eucharist
Cite (SBL): Theodoret, Comm. Jer. 33.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/33-18
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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.
Chapter 34
34.1PG 81
Οὕτω ταύτην συμπεράνας τὴν προφητείαν, ἐφ᾽ ἑτέραν μεταθαίνει" - καὶ τῶν πολεμίων προσκαθημένων, εἰπεῖν κελεύεται Σεδεχίᾳ τῷ βασιλεῖ, καὶ ὅτι ᾿Αλώσεται ἡ πόλις, καὶ ἐμπρησθήσεται " καί σε λαδόντες τῷ Βαδυλωνίων προσάξουσι βασιλεῖ - ἀλλὰ τὸν μὲν θάνατον διαφεύξῃ, αἰχμάλωτος δὲ ἀπαχθεὶς, τὴν ἀλλοτρίαν οἰκήσεις, καὶ ἐν εἰρήνῃ δέξῃ τοῦ βίου τὸ πέρας, καὶ τῶν νομιζομένων παρὰ τῶν προσηκόντῶν ἀξιωθήσῃ. Καὶ ταῦτα, φησὶν, εἶπον τῷ βασιλεῖ, σ τῶν πολεμίων οὐ μόνον τὴν Ἱερουσαλὴμ, ἀλλὰ καὶ τὰς ὑπολοίπους τῆς Ἰουδαίας πόλεις πολιορχούντων. Ταύτῃ δὲ συνάπτει τῇ " προφητείᾳ καὶ ἑτέραν, ταύτὴν ἔχουσαν τὴν διάνοιαν " Ὁ 5 Σεδεκίας προσέταξε κατὰ τὸν θεῖον νόμον ἐλευθέρους ἀφεθῆναι τοὺς ἝἙἝἭ δραίους 1 οἰκέτας " ὁ γὰρ νόμος σαφῶς διηγόρευσεν, ἕξ μὲν ἔτη τούτους δουλεῦσαι, τῷ δὲ ἑδδόμῳ ἔτει τῆς ἐλευθερίας τυχεῖν. Ὑπακούσαντες δὲ ἅπαντες, καὶ τὴν" ἐλευθερίαν μεταδόντες, πάλιν αὐτοὺς εἰς τὴν προτέραν εἴλκυσαν δουλείαν, κακῇ μεταμελείᾳ χρησάμενοι. ᾿Αγανακτήσας τοίνυν ὁ τῶν ὅλων Θεὸς, ἀναμιμνήσκει μὲν τῆς ἐν Αἰγύπτῳ δουλείας, καὶ τῆς γεγενημένης ἐλευθερίας, καὶ τῆς μετὰ ταῦτα δεδομένης" νομοθεσίας " ἐπιμέμφεται δὲ, ὡς ἀγαπήσασι μὲν τοῦ νόμου τὴν φυλακὴν, μεταμεληθεῖσι δὲ,
Houtō tautēn symperanas tēn prophēteian, eph᾽ heteran metathainei" - kai tōn polemiōn proskathēmenōn, eipein keleuetai Sedechią tǭ basilei, kai hoti ᾿Alōsetai hē polis, kai emprēsthēsetai " kai se ladontes tǭ Badylōniōn prosaxousi basilei - alla ton men thanaton diapheuxę̄, aichmalōtos de apachtheis, tēn allotrian oikēseis, kai en eirēnę̄ dexę̄ tou biou to peras, kai tōn nomizomenōn para tōn prosēkontōn axiōthēsę̄. Kai tauta, phēsin, eipon tǭ basilei, s tōn polemiōn ou monon tēn Hierousalēm, alla kai tas hypoloipous tēs Ioudaias poleis poliorchountōn. Tautę̄ de synaptei tę̄ " prophēteią kai heteran, tautēn echousan tēn dianoian " Ho 5 Sedekias prosetaxe kata ton theion nomon eleutherous aphethēnai tous HeEEĒ draious 1 oiketas " ho gar nomos saphōs diēgoreusen, hex men etē toutous douleusai, tǭ de heddomǭ etei tēs eleutherias tychein. Hypakousantes de hapantes, kai tēn" eleutherian metadontes, palin autous eis tēn proteran eilkysan douleian, kakę̄ metameleią chrēsamenoi. ᾿Aganaktēsas toinyn ho tōn holōn Theos, anamimnēskei men tēs en Aigyptǭ douleias, kai tēs gegenēmenēs eleutherias, kai tēs meta tauta dedomenēs" nomothesias " epimemphetai de, hōs agapēsasi men tou nomou tēn phylakēn, metamelētheisi de,
Having thus concluded this prophecy, he passes to another. While the enemy were besieging the city, he is ordered to tell King Zedekiah that the city will be taken and burned; "and they will take you and bring you to the king of the Babylonians. But you will escape death; carried off as a captive you will live in a foreign land, and you will end your life in peace and be granted the customary rites by your kin." And I said these things to the king, he says, [when] the enemy were besieging not only Jerusalem but also the remaining cities of Judea. To this prophecy he joins another, with the following sense. Zedekiah ordered the Hebrew servants to be set free according to the divine law; for the law clearly prescribed that they should serve six years and obtain freedom in the seventh year. All obeyed and gave them their freedom, but then, with a wicked change of mind, dragged them back into their former slavery. The God of all, therefore, being indignant, reminds them of the slavery in Egypt, of the freedom that came, and of the legislation given afterwards; and he blames them for having loved the keeping of the law and then repented of it,
Jer 34:1–14 (41:1-Jer LXX) (allusion, high confidence) · Exod 21:2 (allusion, high confidence) · Deut 15:12 (allusion, medium confidence)
Notes and citation
Summary: Zedekiah is told the city will fall but he will die in peace in exile; the people free their Hebrew slaves as the law requires, then enslave them again.
- Jer 34:1–14 (LXX 41:1–14) summarized, with 34:3–5 paraphrased as direct speech. The law of release: Exod 21:2; Deut 15:12.
Cite (SBL): Theodoret, Comm. Jer. 34.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/34-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/34-1
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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.
34.15PG 81
ιε΄. ᾿Επιστρέψαντες λ" γὰρ, φησὶ, ποιῆσαι τὸ εὐθὲς ἐν ὀφθαλμοῖς μου, τοῦ καμέσαι ἄφεσιν ἔκαστον τοῦ πλησίον αὑτοῦ" καὶ συνετελέσατε"" διαθήκην κατὰ πρόσωπόν μου ἐν τῷ οἴκῳ οὗ ἐπεκλήθη τὸ ὄνομά μου ἐπ᾽ αὐτῷ. Ἔνδον γὰρ ἐν οἴχιμ, ἐμοῦ παρόντος τὰς συν-θήκας ποιησάμενοι τῆς ἀφέσεως, παραυτίκα ταύτας παρέδησαν. Ἕπειδὴ τοίνυν οὐκ ἐδουλήθητε ποιήσασθαι τὴν ἄφεσιν " « Ἰδοὺ ἐγὼ καλῶ ὑμῖν ἄφεσιν, φησὶ Κύριος, εἰς τὴν μάχαιραν, καὶ εἰς τὴν θάνατον, καὶ εἰς τὸν λιμόν. Καὶ δώσω ὑμᾶς εἰς διασπορὰγ πάσαις ταῖς βατιλείαις τῆς γῆς. ν Ἐλέγχει δὲ καὶ τὴν του ὄρκου παράδασιν.
ie΄. ᾿Epistrepsantes l" gar, phēsi, poiēsai to euthes en ophthalmois mou, tou kamesai aphesin ekaston tou plēsion hautou" kai synetelesate"" diathēkēn kata prosōpon mou en tǭ oikǭ hou epeklēthē to onoma mou ep᾽ autǭ. Endon gar en oichim, emou parontos tas syn-thēkas poiēsamenoi tēs apheseōs, parautika tautas paredēsan. Hepeidē toinyn ouk edoulēthēte poiēsasthai tēn aphesin " « Idou egō kalō hymin aphesin, phēsi Kyrios, eis tēn machairan, kai eis tēn thanaton, kai eis ton limon. Kai dōsō hymas eis diasporag pasais tais batileiais tēs gēs. n Elenchei de kai tēn tou orkou paradasin.
"For you turned," he says, "to do what is right in my eyes, to proclaim release, each to his neighbour; and you made a covenant before me in the house over which my name is called." For you made the covenants of release inside my house, in my presence, and at once transgressed them. Since, then, you were not willing to make the release, "behold, I proclaim a release for you, says the Lord, to the sword, and to death, and to famine; and I will make you a scattering to all the kingdoms of the earth." He exposes also the breaking of the oath.
Jer 34:15 (41:15 LXX) (quotation, high confidence) · Jer 34:16 (41:16 LXX) (allusion, high confidence) · Jer 34:17 (41:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Having sworn a release of slaves in the temple and broken it, the people will be "released" to sword, death, and famine.
- Lemmas: Jer 34:15, 17 (LXX 41:15, 17). Latin column debris is removed by logged corrections; a displaced line of the comment on 34:20–21 found here is restored to the next section.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris and a displaced line (restored in 34.18)): τὰ Α εκ πος ποτ δοὶ εἰ Ἰμον 18, ᾿(ἃ αἱ σοι. Πόσαι οοιἀΐοἱ 86 οἱ δ δ ρί[ 810 οἱ ραὁδὶ ἀε ποπιΐπε πϊθο. ᾿υ οηΐπ), ἴῃ ἀἰἀ6 Ὠ}}}}} οὐημοι → ; Ποιιΐηι8, δὲ φαΐ, δά νιοτίθν, οἱ δά {πηλθιν. τη αἰυϊδετμί ἵπ ἄπο, εἰ εἰ. 516, [ἃ θά 6δοκαὶ τὰ σώματα αὑτῶν βορὰν τοῖς θηρίοις προθήσειν" δουλείας ζυγόν. [1, 3] Πᾶς τοῖ ΠἸ1ο5 Πλο Ὁ] ἦν τοι ρίαν Ποὶ, ΠΠΙβααα ργθαποδὶ, ᾳ → .
Cite (SBL): Theodoret, Comm. Jer. 34.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/34-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/34-15
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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.
34.18PG 81
ιη΄, 16’, Καὶ δώσω τοὺς ἀνθρώπους τοὺς παρεληιϊυθότας τὴν διαθήκην μου, τοὺς μὴ στή. σαντάς τοὺς "5 όγους τῆς διαθήκης μου ἣν ἐποίησαν κατὰ πρόσωπόν μου, τὸν μόσχον ἣν ἐποίησαν "" εἰς " δύο, καὶ διῆκϊθον διὰ μέσου τῶν διχοτομημάτων αὐτοῦ, τοὺς 5 ἄρχοντας Ιούδα, καὶ τοὺς ὄρχοντας Ἱερουσαλὴμ, τοὺς Ὦ δυνατοὺς, καὶ τοὺς ἱερεῖς, καὶ πάντα τὸν αὸν τῆς γῆς, τοὺς διελθόντας ἀνὰ μέσον τῶν διχοτο- “μάτων τοῦ μόσχου. Οὕτως εἰώθεισαν ὀμνύναι κατὰ τὸ παλαιόν. ᾿Αμέλει καὶ ὁ τῶν ὅλων Θεὸς πρὸς τὸν ᾿Αδραὰμ. τὰς συνθήκας ποιούμενος, χριὸν τριετῇ, καὶ μόσχον, καὶ τράγον, ὁμοχρόνους κελεύσας, καὶ τὰ τμήματα ἀντιπρόσωπα πυρὸς, ἀνὰ μέσον τῶν διχοτομημάτων πεποίηκε διελθεῖν, κατὰ τὸ κρατοῦν ἔθος τὰς πρὸς αὐτὸν συνθήκας ποιούμενος “ τοῦτο καὶ οὗτοι δεδράκασι, τὰς περὶ τῆς ἐλευθερίας τῶν Ἑόδραίων οἰκετῶν ἐπαγγελίας ποιούμενοι, καὶ ὄρκῳ τὴν ἐλευθερίαν ϑεδαιῶσαι βουλόμενοι :" ἀλλὰ τοῦτον παραυτίκα παρέθησαν. Διάτοι τοῦτο ἀπειλεῖ παραδώσειν αὐτοὺς τοῖς ἐχθροῖς, καὶ τῷ βασιλεῖ καὶ τοῖς ἄρχουσιν ἐπιθήσειν τὸν τῆς δουλείας ζυγόν· καὶ τὰ σώματα αὐτῶν βορὰν τοῖς θηρίοις προθήσειν.
iē΄, 16’, Kai dōsō tous anthrōpous tous parelēiïythotas tēn diathēkēn mou, tous mē stē. santas tous "5 ogous tēs diathēkēs mou hēn epoiēsan kata prosōpon mou, ton moschon hēn epoiēsan "" eis " dyo, kai diēkïthon dia mesou tōn dichotomēmatōn autou, tous 5 archontas Iouda, kai tous orchontas Hierousalēm, tous Ō dynatous, kai tous hiereis, kai panta ton aon tēs gēs, tous dielthontas ana meson tōn dichoto- “matōn tou moschou. Houtōs eiōtheisan omnynai kata to palaion. ᾿Amelei kai ho tōn holōn Theos pros ton ᾿Adraam. tas synthēkas poioumenos, chrion trietę̄, kai moschon, kai tragon, homochronous keleusas, kai ta tmēmata antiprosōpa pyros, ana meson tōn dichotomēmatōn pepoiēke dielthein, kata to kratoun ethos tas pros auton synthēkas poioumenos “ touto kai houtoi dedrakasi, tas peri tēs eleutherias tōn Heodraiōn oiketōn epangelias poioumenoi, kai orkǭ tēn eleutherian ϑedaiōsai boulomenoi :" alla touton parautika parethēsan. Diatoi touto apeilei paradōsein autous tois echthrois, kai tǭ basilei kai tois archousin epithēsein ton tēs douleias zygon; kai ta sōmata autōn boran tois thēriois prothēsein.
"And I will give the men who transgressed my covenant, who did not keep the words of my covenant which they made before me, the calf which they made into two and passed between its halves: the rulers of Judah and the rulers of Jerusalem, the powerful, the priests, and all the people of the land who passed between the halves of the calf." This was how they used to swear in ancient times. Indeed the God of all too, when he made a covenant with Abraham, ordered a three-year-old ram, calf, and goat, all of the same age, with the pieces set facing each other, and made fire pass between the halves, making his covenant with him according to the prevailing custom. These men too did this, making promises about the freedom of the Hebrew servants and wishing to confirm the freedom with an oath; but they transgressed it at once. Therefore he threatens to hand them over to their enemies, to put the yoke of slavery on the king and the rulers, and to set out their bodies as food for the wild beasts.
Jer 34:18–19 (41:18-Jer LXX) (quotation, high confidence) · Jer 34:20–21 (41:20-Jer LXX) (allusion, high confidence) · Gen 15:9–17 (allusion, high confidence)
Notes and citation
Summary: Covenants were sworn by passing between the halves of a calf, as God did with Abraham; those who broke this oath will be handed to their enemies.
- Lemmas: Jer 34:18–19 (LXX 41:18–19), with 34:20–21 summarized. Abraham: Gen 15:9–17. The last words ("of slavery … wild beasts") are a line displaced in the scan into the previous section and restored here by a logged correction.
Notes on the original text
- Digital text corrected (line displaced by the scan into section 34.15, restored): ἐπιθήσειν τὸν τῆς → ἐπιθήσειν τὸν τῆς δουλείας ζυγόν· καὶ τὰ σώματα αὐτῶν βορὰν τοῖς θηρίοις προθήσειν..
Cite (SBL): Theodoret, Comm. Jer. 34.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/34-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/34-18
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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.