Commentary on Jeremiah (with Baruch and Lamentations) 51.1–102.27

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

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Chapter 51

51.1PG 81

Εἴτα διαφόροις ὀνόμασι τοὺς πολεμίους χαλε " καὶ πρῶτον μὲν ἄγεμον καύσωνα" διαφθείρειν γὰρ οὗτος πέφυκε τὰ φυτά. Εἶτα ὑδριστάς " διὰ τούτου δὲ δηλοῖ τῆς τιμωρίας τὸ δίκαιον. Πείσῃ γὰρ, φησὶ", ὃ." πεποίηκας. Τούτοις ἐντειλάμενος ἀφειδῶς κατὰ πάντων χρήσασθαι τῷ θυμῷ, ἐπήγαγε"

Eita diaphorois onomasi tous polemious chale " kai prōton men agemon kausōna" diaphtheirein gar houtos pephyke ta phyta. Eita hydristas " dia toutou de dēloi tēs timōrias to dikaion. Peisę̄ gar, phēsi", ho." pepoiēkas. Toutois enteilamenos apheidōs kata pantōn chrēsasthai tǭ thymǭ, epēgage"

Then he calls the enemy by various names: first a scorching wind, for this naturally destroys plants; then insolent men, and by this he shows the justice of the punishment. For you will suffer, he says, what you have done. Having commanded them to vent their wrath on all without sparing, he added:

Jer 51:1–4 (28:1-Jer LXX) (allusion, high confidence)

Notes and citation

Summary: Babylon's attackers are called a scorching wind and insolent men, repaying Babylon in kind.

  • Jer 51:1–4 (LXX 28:1–4) summarized.

Cite (SBL): Theodoret, Comm. Jer. 51.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-1). (abbreviation not yet checked)

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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.

51.5PG 81

ε'" Διότι οὐκ ἐχήρευσεν" Ἰσραὴ.1 καὶ ᾿Ιούδας ἀπὸ τοῦ θεοῦ αὑτῶν, ἀπὸ Κυρίου παντοκράτορος, ὅτι ἡ γῆ αὑτῶν ἐπλήσθη ἀνομίᾳ ", ἀπὸ τῶν ἁγίων Ἰσραήλ. Διὰ τὴν δεισιδαιμονίαν αὐτῶν, καὶ τὴν παρανομίαν περιεῖδον αὐτούς" οὐ γὰρ δὴ παντελῶς αὐτοὺς τῆς ἐμῆς κηδεμονίας ἐγύμνωσα.

e'" Dioti ouk echēreusen" Israē.1 kai ᾿Ioudas apo tou theou hautōn, apo Kyriou pantokratoros, hoti hē gē hautōn eplēsthē anomią ", apo tōn hagiōn Israēl. Dia tēn deisidaimonian autōn, kai tēn paranomian perieidon autous" ou gar dē pantelōs autous tēs emēs kēdemonias egymnōsa.

"For Israel and Judah have not been widowed of their God, of the Lord Almighty; for their land was filled with lawlessness against the holy one of Israel." Because of their superstition and lawlessness I overlooked them; but I did not altogether strip them of my care.

Jer 51:5 (28:5 LXX) (quotation, high confidence)

Notes and citation

Summary: God punished Israel and Judah for their sins but never abandoned them like a widow.

  • Lemma: Jer 51:5 (LXX 28:5).

Cite (SBL): Theodoret, Comm. Jer. 51.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-5). (abbreviation not yet checked)

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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.

51.7PG 81

ζ΄, η΄. Ποτήριον χρυσοῦν Βαδυνὼν ἐν χειρὶ Κυρίου, μεθύσκον πᾶσαν τὴν γῆν ἀπὸ" τοῦ ἔθνη "5. Καὶ ἄφνω ἔπεσε Βαδυνὼν, καὶ συγετρίἔη. Καὶ τὸ ἐνύπνιον ἑρμηνεύων ὁ μακάριος Δανιὴλ, τὴν κεραμὴν τὴν χρυσῆν αὐτὸν εἶπε τὸν Βαδυλώνιον " καὶ ἐνταῦθα τὴν δι᾿ αὐτοῦ τιμωρίαν, τοῖς ἄλλοις ἐπενεχθεῖσαν ἔθνεσι, ποτήριον χρυσοῦν προῦηγόρευσε. Λέγει τοίνυν, ὅτι καὶ τοῖς ἄλλοις ἔθνεσι τὴν τιμωρίαν ἐπήνεγκε, καὶ ἐξαίφνης αὐτὴ παρὰ πᾶσαν ἐλπίδα ἑάλω, καὶ ἀνάστατος γέγονεν, Εἶτα τοῖς εἰς ἐπικουρίαν 5" ἐληλυθόσιν ἔθνεσι λέγει, ε Θρηνεῖτε αὑτήν" λάθετε ῥητίνην τῇ δ᾽ διαφθορᾷ αὐτῆς, εἰ κως δ" ἰαθήσεται, » ᾿Αντὶ τοῦ, προσενέγχατε αὐτῇ τῆς βοηθείας; τὰ φάρμακα" κέχρηται δὲ καὶ ἡθοποιίχ ὁ προφήτης, καὶ τὴν παρ᾽ ἐχείνων ἀπόκρισιν τίθησιν.

z΄, ē΄. Potērion chrysoun Badynōn en cheiri Kyriou, methyskon pasan tēn gēn apo" tou ethnē "5. Kai aphnō epese Badynōn, kai sygetrieē. Kai to enypnion hermēneuōn ho makarios Daniēl, tēn keramēn tēn chrysēn auton eipe ton Badylōnion " kai entautha tēn di᾿ autou timōrian, tois allois epenechtheisan ethnesi, potērion chrysoun prouēgoreuse. Legei toinyn, hoti kai tois allois ethnesi tēn timōrian epēnenke, kai exaiphnēs autē para pasan elpida healō, kai anastatos gegonen, Eita tois eis epikourian 5" elēlythosin ethnesi legei, e Thrēneite hautēn" lathete rhētinēn tę̄ d᾽ diaphthorą autēs, ei kōs d" iathēsetai, » ᾿Anti tou, prosenenchate autę̄ tēs boētheias? ta pharmaka" kechrētai de kai hēthopoiich ho prophētēs, kai tēn par᾽ echeinōn apokrisin tithēsin.

"Babylon was a golden cup in the hand of the Lord, making all the earth drunk; … the nations. And suddenly Babylon has fallen and been broken." The blessed Daniel too, interpreting the dream, said that the golden head was the Babylonian; and here he called the punishment brought through him on the other nations a golden cup. He says, then, that it brought punishment on the other nations, and suddenly, beyond all expectation, was itself captured and laid waste. Then to the nations that came to its help he says: "Lament her; take resin for her ruin, if perhaps she may be healed"; that is, bring her the remedies of help. The prophet also uses dramatic characterization and sets down their answer:

Textual problem in this passage: see the notes.

Jer 51:7–8 (28:7-Jer LXX) (quotation, high confidence) · Dan 2:38 (allusion, high confidence)

Notes and citation

Summary: Babylon, the golden cup of God's punishment for the nations (like Daniel's golden head), suddenly breaks, and its allies cannot heal it.

  • Lemmas: Jer 51:7–8 (LXX 28:7–8); part of 51:7 is lost in the scan. Daniel: Dan 2:38. Latin debris removed by logged corrections.

Notes on the original text

  • Digital text corrected (Latin debris; Latin debris; words of the lemma lost): διο. Θέμίες Β → ; αυὰ ἡ ἰμ αἷϊ : γ → .

Cite (SBL): Theodoret, Comm. Jer. 51.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-7). (abbreviation not yet checked)

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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.

51.9PG 81

θ΄, ', Ἰατρεύσαμεν αὐτὴν δ", καὶ οὐκ ἰάθη" ἐγχαταλίπωμεγν αὐτὴν, καὶ ἀπέλθωμεν ἕκαστος εἰς τὴν γῆν αὑτοῦ" ὅτι ἤγγικεν εἰς οὐραγὸν τὸ κρῖμα αὑτῆς, καὶ δ ἐπήρθη ἕως τῶν ἄστρων. Εἰσήγεγκε"" Κύριος τὸ κρῖμα "5 αὐτοῦ. Τοῦτον τοῦ Βαδυλωνίου τὸν τῦφον καὶ ὁ μακάριος προεθέσπισεν Ἡσαῖα:' « Εἶπε γὰρ, φησὶν, Ἐπάνω τῶν ἄστρων θήσω τὸν θρόνον μου. » Διδάσκει δὲ σαφέστερον τὸν ὑπουργοῦντα, καὶ τὸν κελεύοντα. βασιλέως Μήδων" ὅτι ἐπὶ Βαδυιῶνω ἡ ὀργὴ αὑτοῦ, τοῦ ἐξολοθρεῦσαι αὐτήν" ὅτι ἐχδίχησιςδ Κυρίου ἐστὶν, ἐκδίκησις ναοῦ 5 αὑτοῦ, ἐπὶ τειχῶν Βαδυ- «λῶγος. “Ἃ τετόλμηκε κατὰ τοῦ ναοῦ, τοῖς τῆς Βαδνλωνίοις παρακελεύεται, καὶ φύλακας ἐπιστῆσαι τοῖς τείχεσι, καὶ τούτους διεγεῖραι, καὶ εὐτρεπίσαι τὰ ὅπλα " καὶ διδάσκων, ὡς οὐδὲν αὐτοῖς ὄφελος ἐντεῦθεν γενήσεται, ἐπήγαγε" ε Καὶ ποιήσει Κύριος ὅσα ἐλάλησεν ἐπὶ τοὺς κατοικοῦντας Βαδυλῶνα. » Προηγέρευσε γὰρ διὰ τῶν προφητῶν τὴν ταύτης κατάλυσιν. « Κατὰ δ" δὲ τοῦ βραχίονος ν τὸν Θεὸν ὁμωμοχένα! λέγει, ἀντὶ τοῦ, κατὰ τῆς ἑαυτοῦ δυνάμεως " ιξ', ττ΄. Ποιῶν γὴν ἐν τῇ ἰσχύϊ αὑτοῦ " ἑτοιμάζω» τὴ" οἰκουμένην ἐγ τῇ σοξρίᾳ αὑτοῦ" ἐν τῇ συνέσει αὑτοῦ ἐξέτεινε τὸν οὐριγνόν. Εἰς φωνὴν ἤχους "5 αὐτοῦ ἔθετο π.ιλῆθος ὕδατος ἐν οὐραγῷ “5, καὶ ἀνήγαγε γερέλας "' ἐξ ἐσχάτου τῆς γῆς" ἀστραπὰς εἰς ὑετὸν ἐποίησεν " ἐξήγαγε φῶς 5 ἐκ ϑησεαυρῶν αὐτοῦ. Καὶ τὰ τῆς δημιουργίας τέθεικεν, καὶ τὰ τῆς προμηθείας“ οὐ γὰρ μόνον πε- Τὸ «εἰς φωνὴν ἤχους αὐτοῦ ἔθετο πλ᾽)ϑος ὕδατος ἐν οὐρανῷ ",» διδάσκει τὸν διὰ τῶν νεφελῶν δ" τῆς βροντῆς ἐπιτελυύμενον κτύπον. Παρατίθησι δὲ τῇ θεολογίᾳ τὴν τῶν δαιμόνων ἀσθένειαν " καὶ δείκνυσιν αὐτὰ τῆς τῶν χρυσοχόων δεόμενα τέχνης, καὶ ὅτι ὑπ᾽ ἄλλων γινόμενα, οὐδὲ τοῖς ἀλόγοις ζώοις ἀναπνεῖν ὁμοίως ἰσχύει. Προλέγει δὲ αὐτῶν καὶ τὴν παῦλαν. Ἐν χαιρῷ γὰρ, φησὶν, ἐπισκοπῆς “δ᾽ ἀποιλοῦνται. (ιθ΄.) Οὐ τοιαύτη "“ ἡ μερὶς τῷ “΄ Ἰαχὼδ, ὅτι ὁ πλάσας τὰ πάντα αὐτός ἐστι μερὶς “' αὐτοῦ καὶ “Ν Ισραὴ. ῥάδδος κιϊιηρογομίας αὐτοῦ" Κύριος τῶν δυνάμεων ᾽ ἔγομα αὐτῷ. Τῆς Βαδυλῶνος ἐκεῖνοι θεοὶ, τοῦ δὲ Ἰσραὴλ ὁ τῶν ἁπάντων ποιητῆς. Εἰκότως ποίνυν οἱ μὲν χαταλύονται, οἱ δὲ α καὶ διασκορπιῶ ἔθνη ἐν σοί. Τοῦτο ὁ Σύρος ἡομῆνευσεν 15, « Ἑτοίμασόν μοι σχεύη πολέμου. » Κατὰ μέντοι τὴν ἑλληνικὴν ἑρμηνείαν, οὕτω νοητέον " Ἐπειδὴ τοῖς ὅπλοις σου κατὰ τοῦ ἐμοῦ ἐχρήσω λαοῦ, καὶ βέλη καὶ δόρατα κατὰ τούτων ἠχόντισας, κἀγὼ 15 διασχορπιῶ ἔθνη ἐν σοΐ, Τοῦτο γὰρ λέγει" Σχορπίσας ἴ" σχεδάσω γἀγὼ τὰ εἰς ἐπικουρίαν σου ἐληλυθότα ἔθνη, καὶ τοὺς ἵππους, καὶ τοὺς τούτων ἀναδάτας, καὶ πᾶσαν ἡλικίαν, καὶ γένος ἑκάτερον, καὶ ἄρχοντας, καὶ ἀρχομένους, καὶ ποιμαίνοντας, καὶ γεωργοῦντας. Καὶ ταῦτα πείσεσθε, ὑπὲρ ὧν κατὰ τῆς Σιὼν ἐτολμήσατε.

th΄, ', Iatreusamen autēn d", kai ouk iathē" enchatalipōmegn autēn, kai apelthōmen hekastos eis tēn gēn hautou" hoti ēngiken eis ouragon to krima hautēs, kai d epērthē heōs tōn astrōn. Eisēgenke"" Kyrios to krima "5 autou. Touton tou Badylōniou ton typhon kai ho makarios proethespisen Hēsaia:' « Eipe gar, phēsin, Epanō tōn astrōn thēsō ton thronon mou. » Didaskei de saphesteron ton hypourgounta, kai ton keleuonta. basileōs Mēdōn" hoti epi Baduiōnō hē orgē hautou, tou exolothreusai autēn" hoti echdichēsisd Kyriou estin, ekdikēsis naou 5 hautou, epi teichōn Bady- «lōgos. “Ha tetolmēke kata tou naou, tois tēs Badnlōniois parakeleuetai, kai phylakas epistēsai tois teichesi, kai toutous diegeirai, kai eutrepisai ta hopla " kai didaskōn, hōs ouden autois ophelos enteuthen genēsetai, epēgage" e Kai poiēsei Kyrios hosa elalēsen epi tous katoikountas Badylōna. » Proēgereuse gar dia tōn prophētōn tēn tautēs katalysin. « Kata d" de tou brachionos n ton Theon homōmochena! legei, anti tou, kata tēs heautou dynameōs " ix', tt΄. Poiōn gēn en tę̄ ischyï hautou " hetoimazō» tē" oikoumenēn eg tę̄ soxrią hautou" en tę̄ synesei hautou exeteine ton ourignon. Eis phōnēn ēchous "5 autou etheto p.ilēthos hydatos en ouragǭ “5, kai anēgage gerelas "' ex eschatou tēs gēs" astrapas eis hyeton epoiēsen " exēgage phōs 5 ek ϑēseaurōn autou. Kai ta tēs dēmiourgias tetheiken, kai ta tēs promētheias“ ou gar monon pe- To «eis phōnēn ēchous autou etheto pl᾽)ϑos hydatos en ouranǭ ",» didaskei ton dia tōn nephelōn d" tēs brontēs epitelyymenon ktypon. Paratithēsi de tę̄ theologią tēn tōn daimonōn astheneian " kai deiknysin auta tēs tōn chrysochoōn deomena technēs, kai hoti hyp᾽ allōn ginomena, oude tois alogois zōois anapnein homoiōs ischyei. Prolegei de autōn kai tēn paulan. En chairǭ gar, phēsin, episkopēs “d᾽ apoilountai. (ith΄.) Ou toiautē "“ hē meris tǭ “΄ Iachōd, hoti ho plasas ta panta autos esti meris “' autou kai “N Israē. rhaddos kiïiērogomias autou" Kyrios tōn dynameōn ᾽ egoma autǭ. Tēs Badylōnos ekeinoi theoi, tou de Israēl ho tōn hapantōn poiētēs. Eikotōs poinyn hoi men chatalyontai, hoi de a kai diaskorpiō ethnē en soi. Touto ho Syros hēomēneusen 15, « Hetoimason moi scheuē polemou. » Kata mentoi tēn hellēnikēn hermēneian, houtō noēteon " Epeidē tois hoplois sou kata tou emou echrēsō laou, kai belē kai dorata kata toutōn ēchontisas, kagō 15 diaschorpiō ethnē en soï, Touto gar legei" Schorpisas i" schedasō gagō ta eis epikourian sou elēlythota ethnē, kai tous hippous, kai tous toutōn anadatas, kai pasan hēlikian, kai genos hekateron, kai archontas, kai archomenous, kai poimainontas, kai geōrgountas. Kai tauta peisesthe, hyper hōn kata tēs Siōn etolmēsate.

"We have treated her, and she was not healed; let us abandon her and go away each to his own land; for her judgment has reached to heaven and been lifted up to the stars. The Lord has brought forth his judgment." This pride of the Babylonian the blessed Isaiah also foretold: "For he said: Above the stars I will set my throne." He teaches more clearly the one who serves and the one who commands: "[The Lord has roused the spirit of the] king of the Medes; for his wrath is against Babylon, to destroy her; for it is the vengeance of the Lord, the vengeance of his temple. Upon the walls of Babylon …" [For] what it dared against the temple, … he bids the Babylonians set guards on the walls, rouse them, and make ready their weapons; and teaching that no benefit will come to them from this, he added: "And the Lord will do what he spoke against the inhabitants of Babylon." For he had foretold its destruction through the prophets. He says that God swore "by his arm," that is, by his own power. "Making the earth by his strength, preparing the world by his wisdom, by his understanding he stretched out the heaven. At the sound of his voice he set a multitude of water in heaven, and brought up clouds from the end of the earth; he made lightnings for rain; he brought out light from his treasuries." He has set down both the works of creation and those of providence; for not only … "At the sound of his voice he set a multitude of water in heaven" teaches the crash of thunder produced through the clouds. Beside this theology he sets the weakness of the demons, showing that they need the craft of goldsmiths and that, being made by others, they cannot even breathe as irrational animals do. He foretells also their end: "For in the time of visitation they will perish." "Not such is the portion of Jacob; for he who formed all things is his portion, and Israel is the rod of his inheritance; Lord of hosts is his name." Those are the gods of Babylon, but Israel's is the maker of all. Fittingly, then, the ones are destroyed and the others … "… and I will scatter nations in you." The Syrian rendered this: "Prepare for me weapons of war." According to the Greek rendering, however, it must be understood thus: since you used your weapons against my people and hurled arrows and spears at them, I too will scatter nations in you. For this is what he says: scattering them, I too will disperse the nations that came to your help, the horses and their riders, every age and both sexes, rulers and ruled, shepherds and farmers. And you will suffer this for what you dared against Zion.

Textual problem in this passage: see the notes.

Jer 51:9–11 (28:9-Jer LXX) (quotation, high confidence) · Jer 51:12–14 (28:12-Jer LXX) (allusion, high confidence) · Jer 51:15–16 (28:15-Jer LXX) (quotation, high confidence) · Jer 51:17 (28:17 LXX) (allusion, high confidence) · Jer 51:18–20 (28:18-Jer LXX) (quotation, high confidence) · Jer 51:21–24 (28:21-Jer LXX) (allusion, high confidence) · Isa 14:13 (quotation, high confidence)

Notes and citation

Summary: Babylon's pride reached the stars, but the Creator who rules the heavens raises the Medes to avenge his temple; Babylon's handmade gods are nothing beside Israel's Maker.

  • Lemmas: Jer 51:9–11, 15–16, 18–20 (LXX 28), with 51:12–14, 17, 21–24 summarized. Isaiah: Isa 14:13. Words lost in the scan are marked "…" or supplied in brackets; a block of Migne's footnotes and Latin column is removed by logged corrections. The comment on the idols as needing goldsmiths follows 51:17 (compare 10:14).

Notes on the original text

  • Digital text corrected (Latin column debris inside a word; Migne's footnotes): 5} Β ἅ. “" ἀν. τοῦτο, ἠιχίδ τος. ἰδεἴ., (οἷο Δἀ νοοεπὶ ἔθνη ροβἰ10. 516 φυοᾳιε ἰηἴγα, δα θη. }, 6. 5 ἔθνη. Δάάϊιαν ". Ι. ἴπ ἰδεῖ! Νὰ πιὰ. Β λιι, αὐτῆς. ᾿ δ τῇ δ. αὖτ. Ηεὺν. δὰ ἀοϊογοιη}05 56. πι Πἰᾳαπάυηι. δ᾽). Β ὅπως, [υχῖᾶ ΑἸά. δ" αὖτ. οι. Ἰεεὶ. δ. 6ο, ἰδεῖ, οβί, Ἐξήνεγκε. ὅδ τὸ χρ. αὖτ, Πείτ. δε 18 Πποβίγαβ. δ᾽ ἐχδ. Κὶ. ἐστίν. 063. ἰῃ Β, 57 γαοῦ. [τὰ Ηοῦγ., → ; Προ- Α ἰ0π6. » Βδἰχυϊδοην ργηαμεανὶ( μοῦ ΡΓΟρΡ ἴα 5. ηγέρευσε → Προηγέρευσε.

Cite (SBL): Theodoret, Comm. Jer. 51.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-9). (abbreviation not yet checked)

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-51-9) · 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.

51.25PG 81

χε’. ᾿Ιδοὺ ἐγὼ πρὸς σὲ, τὸ ὄρος τὸ διεφρθαρμέγον, «έγει Κύριος 15, τὸ διαφρθεῖρον πᾶσαν τὴν Ὁ γῆν. Ὅρος αὐτὴν καλεῖ διὰ τὸ περιφανὲς τῆς δυναστείας, διες»θαρμένον δὲ διὰ τὸ δυσσεδὲς καὶ παράνομὸν. « Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ χαταχυλιῶ 75. σὲ ἀπὸ τῶν πετρῶν. » Τουτέστι, ταπεινήν σε δείξω. « Καὶ δώσω σε εἰς ἐμπεπυρισμένον, » ἀντὶ τοῦ, ἄχρηστον παντελῶς" καὶ 75 τοῦτο δηλοῖ τὰ ἑξῆς,

che’. ᾿Idou egō pros se, to oros to diephrtharmegon, «egei Kyrios 15, to diaphrtheiron pasan tēn Ho gēn. Horos autēn kalei dia to periphanes tēs dynasteias, dies»tharmenon de dia to dyssedes kai paranomon. « Kai ektenō tēn cheira mou epi se, kai chatachyliō 75. se apo tōn petrōn. » Toutesti, tapeinēn se deixō. « Kai dōsō se eis empepyrismenon, » anti tou, achrēston pantelōs" kai 75 touto dēloi ta hexēs,

"Behold, I am against you, the destroyed mountain, says the Lord, which destroys all the earth." He calls her a mountain because of the prominence of her dominion, and destroyed because of her ungodliness and lawlessness. "And I will stretch out my hand against you, and roll you down from the rocks"; that is, I will show you humbled. "And I will make you a burnt [mountain]," that is, altogether useless; and what follows shows this:

Jer 51:25 (28:25 LXX) (quotation, high confidence)

Notes and citation

Summary: Babylon, the mountain that destroyed the earth, will itself be brought low and burned out.

  • Lemma: Jer 51:25 (LXX 28:25). Long blocks of Latin column and Migne's footnotes are removed by logged corrections.

Notes on the original text

  • Digital text corrected (Latin column debris and Migne's footnotes; Latin column debris inside a word): γε. 15, 10. Θεὲ αι: Ρουποιὶ δά οτολοποπὶ, οἱ δὰ απ: δὰ ρῥτονίἀδηἐπ 51. δαυλγυπὶ πλεῖ πο πὴ ἱπ οΟΪο, υἱ δυάΐαιυν 8018 Ὑ οἶδ. 6118,» ἢ τίθης ᾿πἀ αϑι γα ορὰδ μάλ ατα, οἱ λα γυῖα 19.) Νοη ὁδὶ εϑί, ν Αἱ, {χί ἴῃ Δι χ τ πὶ ἴᾳ 0 π), 64005 οἱ ΔΘ 0 ΘΠ 8076 5 οἱ »ΟΥ, → γον, ; 681, Ὠυπλ 6 πὶ 16 δα θ 600. « Εἰ " Κατὰ δὲ τοῦ βρ. φῶν, κα ΒΟ, ἰδεῖ. δεὶ ἐπισκέψεως. “ὁ Οὐ τοιαύτη. Β οὗτοι (40 οοἷο, φυοὰ ἱπ οοάϊοα ἰσίο 465. ἀρῃὰ ἀπ-’ οἱ γὰρ. 7 Διασχ. --- ἐν σοί. μη, εἴ ἰαρίάφηι ἐκ [ιοϊἀ απιθπίμην,, μία τε! οτὶδ ἷμ Βυμπαλπιοπῖα αμἶη δα διϊπαι ἀπο αν, Δ ρα} νοι Ὸ (ϑα ἐπίον α ται. Πος δμΐπι δα) υμ οι : τ 06} δ 678. Θχϑ ϑίθ 1}, οἱ 1018 ἱποσπαϊατῃ, οἱ 605 φαΐ ἡ τη}. αἱ ἐον- (6 0} δὰ 1} ἀμ ραν, ἀο1}}Ο115. πιοβ. ν ϑρο!ανί!, ἰηες. ὅδ. τίς πιθῷ ἐμ Βαυμίοποιι, ἀἷοοί Παϑ αιτία διοηπὶς; δἰ ν Α → .

Cite (SBL): Theodoret, Comm. Jer. 51.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-25). (abbreviation not yet checked)

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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.

51.26PG 81

κς΄. Καὶ οὐ μὴ «᾿άδωσιν ἀπὸ σοῦ «1.θω» εἰς γωνίαν, καὶ 1ίθον εἰς θεμέλιον", ὅτι εἰς ἀφαγισμν ἔσῃ εἰς τὸν αἰῶνα, Λέγει Κύριος. Οὔτε βασιλέτ, οὔτε ἄρχοντα ἐκ τῶν νέων οἰκητόρων ἐχειροτόνγ,σαν 73. οἱ μὲν γὰρ θεμέλιοι τὴν οἰκοδομὴν 30 «ἐρουσιν, αἱ δὲ γωνίαι συνάπτουσιν. σάλπιγγι ἐν ἔθνεσιν" ἁγιάσατε ἐπ᾽ αὐτὴν ξϑνη. ᾿Αντὶ τοῦ ἀφορίσατε. Παραγγείνλατε ἐπ᾽ αὐτὴν βασιελείαις δ '᾿Αραρὰτ παρ᾽ 3 ἐμοῦ, καὶ τοῖς ᾽λσχωζαῖοι δὲ, ἔθνος ἕτερον ἐκείνοις πελάζον. Τούτους δὲ πάντας ὁ Περσῶν καὶ Μήδων συνήγαγε βασιλεύς ' τοῦτο γὰρ ἐπάγει" χη, ᾿Αγιάσατε 85 ἐπ᾿ αὐτὴν ἔθγη᾽ τὸν βασιλέα τῶν Μήδων», καὶ ἡγουμένους αὐτοῦ, καὶ πάντας τοὺς στρατηγοὺς αὐτοῦ. Λέγει δὲ καὶ τὴν γῆν σεισθῆναι.

ks΄. Kai ou mē «᾿adōsin apo sou «1.thō» eis gōnian, kai 1ithon eis themelion", hoti eis aphagismn esę̄ eis ton aiōna, Legei Kyrios. Oute basilet, oute archonta ek tōn neōn oikētorōn echeirotong,san 73. hoi men gar themelioi tēn oikodomēn 30 «erousin, hai de gōniai synaptousin. salpingi en ethnesin" hagiasate ep᾽ autēn xϑnē. ᾿Anti tou aphorisate. Parangeinlate ep᾽ autēn basieleiais d '᾿Ararat par᾽ 3 emou, kai tois ᾽lschōzaioi de, ethnos heteron ekeinois pelazon. Toutous de pantas ho Persōn kai Mēdōn synēgage basileus ' touto gar epagei" chē, ᾿Agiasate 85 ep᾿ autēn ethgē᾽ ton basilea tōn Mēdōn», kai hēgoumenous autou, kai pantas tous stratēgous autou. Legei de kai tēn gēn seisthēnai.

"And they shall not take from you a stone for a corner, nor a stone for a foundation; for you shall be a desolation for ever, says the Lord." They appointed neither a king nor a ruler from among its new inhabitants; for foundations bear a building, and corners join it together. "… [sound the] trumpet among the nations; sanctify nations against her"; that is, set them apart. "Summon against her the kingdoms of Ararat from me, and the Ashkenazites …", another nation neighbouring them. The king of the Persians and Medes gathered all these; for this is what he adds: "Sanctify nations against her: the king of the Medes, his leaders, and all his generals." He says also that the earth will be shaken.

Jer 51:26–28 (28:26-Jer LXX) (quotation, high confidence)

Notes and citation

Summary: No ruler will again come from Babylon; the Medes and the northern kingdoms are "consecrated" against it.

  • Lemmas: Jer 51:26–28 (LXX 28:26–28); the start of 51:27 and the name of the Ashkenazites are damaged in the scan.

Cite (SBL): Theodoret, Comm. Jer. 51.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-26). (abbreviation not yet checked)

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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.

51.29PG 81

κθ', Διότι ἐξανέστη ἐπὶ Βαδυιϊῶνα λογισμὸς Κυρίου, τοῦ θεῖναι τὴν γῆν Βαδυκϊῶγος εἰς ἀφαγισμὸν, τοῦ δ μὴ κατοικεῖσθαι αὑτὴν. Προλέγει καὶ τὴν πολιορκίαν, καὶ τὴν ἀσθένειαν τῶν ἔνδοθεν πολεμούντων, καὶ τὸν τῆς πόλεως ἐμπρησμὸν, καὶ τοὺς τῷ βασιλεῖ τὴν ταύτης μηνύοντας ἅλωσιν, πῶν οἰκιῶν τὴν κατάλυσιν. Τίθησι καὶ τῆς Ἱερουσας λὴ8 τὰ ῥήματα, ἃ περὶ τοῦ Βαδυλωνίων ἔλεγε βα-

kth', Dioti exanestē epi Baduiïōna logismos Kyriou, tou theinai tēn gēn Badykïōgos eis aphagismon, tou d mē katoikeisthai hautēn. Prolegei kai tēn poliorkian, kai tēn astheneian tōn endothen polemountōn, kai ton tēs poleōs emprēsmon, kai tous tǭ basilei tēn tautēs mēnyontas halōsin, pōn oikiōn tēn katalysin. Tithēsi kai tēs Hierousas lē8 ta rhēmata, ha peri tou Badylōniōn elege ba-

"For the purpose of the Lord has risen up against Babylon, to make the land of Babylon a desolation, so that it is not inhabited." He foretells also the siege, the weakness of those fighting from within, the burning of the city, the messengers announcing its capture to the king, and the destruction of the houses. He sets down also the words of Jerusalem, which she spoke about the king of the Babylonians:

Jer 51:29 (28:29 LXX) (quotation, high confidence) · Jer 51:30–33 (28:30-Jer LXX) (allusion, high confidence)

Notes and citation

Summary: God's plan to desolate Babylon will be carried out: siege, burning, and the news brought to its king.

  • Lemma: Jer 51:29 (LXX 28:29), with 51:30–33 summarized.

Cite (SBL): Theodoret, Comm. Jer. 51.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-29). (abbreviation not yet checked)

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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.

51.34PG 81

λδ΄, Ἐμερίσατό δ με, γατέφαγέ 856 με, κατβασιλεὺς Βαδυιῶνος. Ὁ λεπτότατος; ἀὴρ μᾶλλον τῶν ἡμετέρων καθικνεῖται σωμάτων. Λέγει τοίγυν, ὅτι Τὰ σκότος τῆς συμφορᾶς καὶ αὑτά μον τῆς ψυχῆς ἐπλήρωσε τὰ μέλη. δ᾽ « Κατέστησέ με ὡς σκεῦος κενὸν 5, καὶ κατέπιέ με ὡς 5' δράκων᾽ ἐνἐπλησε " τὴν κοιλίαν αὑτοῦ ἀπὸ τῆς τρυφῆς μὸν.» Πάντων, φησὶν, ἐγύμνωσέ με τῶν ἀγαθῶν, καὶ δράπάντα μου τὸν πλοῦτον λαβὼν, καὶ τῆς εὐπραξίας γυμνώσας. Διδάσκει δὲ, ὡς αἱ παρανομίαι αὐτῆς καὶ αὐτὴν ἀσθενῆ, κἀκεῖνον ἀπέφηναν ἰσχυρόν. Ὁ λε'.“Εξωσάν με" οἱ" μόχθοι μου, καὶ αἱ ταιλαιπωρίαι μου εὶς Βαδυῶγα"), ἐρεῖ κατοικοῦσα Σιών" καὶ τὸ αἷμά μου, ἐπὶ τοὺς κατοικοῦντας Χαἰδσίαν, ἐρεῖ Ἱερουσαλήμ. Ἐκχδικηθήσεται, φησὶ, τὸ αἷμά μου παρ᾽ αὑτῶν, καὶ δίκας τίσουσιν ὧν παρηνόμησαν Ἴδὶ εἰς ἐμέ, Οὕτω τὰ περὶ "5 τῆς Ἱερουσαλὴμ ὁ προφήτης δείκνυσι "7, καὶ τὴν παρὰ τοῦ Θεοῦ ἐξενεχθεῖσαν δι-

ld΄, Emerisato d me, gatephage 856 me, katbasileus Baduiōnos. Ho leptotatos? aēr mallon tōn hēmeterōn kathikneitai sōmatōn. Legei toigyn, hoti Ta skotos tēs symphoras kai hauta mon tēs psychēs eplērōse ta melē. d᾽ « Katestēse me hōs skeuos kenon 5, kai katepie me hōs 5' drakōn᾽ eneplēse " tēn koilian hautou apo tēs tryphēs mon.» Pantōn, phēsin, egymnōse me tōn agathōn, kai drapanta mou ton plouton labōn, kai tēs eupraxias gymnōsas. Didaskei de, hōs hai paranomiai autēs kai autēn asthenē, kakeinon apephēnan ischyron. Ho le'.“Exōsan me" hoi" mochthoi mou, kai hai tailaipōriai mou eis Badyōga"), erei katoikousa Siōn" kai to haima mou, epi tous katoikountas Chaidsian, erei Hierousalēm. Ekchdikēthēsetai, phēsi, to haima mou par᾽ hautōn, kai dikas tisousin hōn parēnomēsan Idi eis eme, Houtō ta peri "5 tēs Hierousalēm ho prophētēs deiknysi "7, kai tēn para tou Theou exenechtheisan di-

"He has divided me, devoured me, [a thin darkness has seized me,] the king of Babylon." The finest [darkness], like air, penetrates our bodies more deeply. He says, then, that the darkness of the calamity filled the very members of my soul. "He made me like an empty vessel, and swallowed me like a dragon; he filled his belly with my delicacies." He stripped me, he says, of all good things, and like a dragon [swallowed me], taking all my wealth and stripping me of prosperity. He teaches that her transgressions both made her weak and made him strong. "My labours and my miseries drove me out into Babylon, says she who dwells in Zion; and my blood is upon the inhabitants of Chaldea, says Jerusalem." My blood, he says, will be avenged on them, and they will pay the penalty for the lawless deeds they did to me. Thus the prophet shows the [sufferings] of Jerusalem and the sentence pronounced by God.

Jer 51:34–35 (28:34-Jer LXX) (quotation, high confidence)

Notes and citation

Summary: Jerusalem laments that Nebuchadnezzar swallowed her like a dragon, though her own sins made her weak, and calls for her blood to be avenged on Chaldea.

  • Lemmas: Jer 51:34–35 (LXX 28:34–35). The LXX of 51:34 has "a thin darkness seized me", which the comment presupposes; the words are garbled in the scan and supplied in brackets. Latin debris removed by a logged correction.

Notes on the original text

  • Digital text corrected (Latin debris): Α βόγυηῖ ἰπ → .

Cite (SBL): Theodoret, Comm. Jer. 51.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-34). (abbreviation not yet checked)

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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.

51.36PG 81

λς΄. Διὰ τοῦτο τάδε.έγει Κύριος" Ἰδοὺ ἐγὼ κρινῶ τὸν " ἀντίδικον σου, καὶ ἐκδικήσω τὴν ἐκδίκησίν οου. ξπειδὴ ἔγνως τὴν ἀπὸ τῆς ἁμαρτίας ἐγγιγνομένὴν ' βλάδην. « Καὶ ἐρημώτω τὴν θάλασσαν αὐτῆς.» Τουτέστι, τὸ πλῆθος τῶν ὑπηκόων.« Καὶ ξηρανῶ τὴν πηγὴν αὐτῆς. » Τὴν βασιλείαν, καὶ τὴν κατὰ πάντῶν δυναστείαν, Εἶτα λέγει καὶ τὰ τῆς ἐρημίας ἴδια, περὶ ὦ» πολλάκις εἰρήκαμεν" « Οὐ χκατοιχηθίσεται δὲ " ἐπὶ τὸ αὐτό. 5.» Ὀλίγας γὰρ ἔχει νῦν οἰκίας, καὶ ταύτας ἐσχεδασμένας. ᾿Απειχάσας δὲ λέουσι τοὺς ἀριστέας αὐτῆς, προλέγει αὐτῶν τήν τε δειλίαν, καὶ τὸν ὄλεθρον.

ls΄. Dia touto tade.egei Kyrios" Idou egō krinō ton " antidikon sou, kai ekdikēsō tēn ekdikēsin oou. xpeidē egnōs tēn apo tēs hamartias engignomenēn ' bladēn. « Kai erēmōtō tēn thalassan autēs.» Toutesti, to plēthos tōn hypēkoōn.« Kai xēranō tēn pēgēn autēs. » Tēn basileian, kai tēn kata pantōn dynasteian, Eita legei kai ta tēs erēmias idia, peri ō» pollakis eirēkamen" « Ou chkatoichēthisetai de " epi to auto. 5.» Oligas gar echei nyn oikias, kai tautas eschedasmenas. ᾿Apeichasas de leousi tous aristeas autēs, prolegei autōn tēn te deilian, kai ton olethron.

"Therefore thus says the Lord: Behold, I will judge your adversary and avenge your vengeance", since you have come to know the harm that comes from sin. "And I will make her sea desolate," that is, the multitude of her subjects. "And I will dry up her spring": the kingship and the dominion over all. Then he states the marks of desolation, of which we have often spoken: "It shall not be inhabited together"; for it now has few houses, and those scattered. Having likened its champions to lions, he foretells their cowardice and destruction.

Jer 51:36–37 (28:36-Jer LXX) (quotation, high confidence) · Jer 51:38 (28:38 LXX) (allusion, high confidence)

Notes and citation

Summary: God will avenge Jerusalem by drying up Babylon's sea and spring, its subjects and its power; it now has only scattered houses.

  • Lemmas: Jer 51:36–37 (LXX 28:36–37), with 51:38 summarized.

Cite (SBL): Theodoret, Comm. Jer. 51.36 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-36). (abbreviation not yet checked)

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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.

51.39PG 81

λθ’, μ΄. Δώσω γὰρ, φησὶ, πότημα αὐτοῖς, καὶ μεθύσω αὑτοὺς, ὅπως " καρωθῶσι, καὶ ὑπνώσωσιν ὕπνον. αἰώνιον", καὶ οὐ μὴ διεγερθῶσι ", Λέγει Κύριος. Καὶ καταδιδάσω 5 αὐτοὺς ὡς ἄρνας ἴ εἷς σραγὴν, καὶ ὡς κριοὺς δ μετ᾽ ἐρίζων, Τούς τὸ ἄρχοντας καὶ ἀρχομένους, καὶ μετὰ τοῦ βασιλέως τοὺς ὑπηκόους" ἄργας Ὑὰρ καὶ ἐρίφους τοὺς ὑπηχόγυς ἐκάλεσε, κριοὺς δὲ τοὺς ἄρχοντας.

lth’, m΄. Dōsō gar, phēsi, potēma autois, kai methysō hautous, hopōs " karōthōsi, kai hypnōsōsin hypnon. aiōnion", kai ou mē diegerthōsi ", Legei Kyrios. Kai katadidasō 5 autous hōs arnas i heis sragēn, kai hōs krious d met᾽ erizōn, Tous to archontas kai archomenous, kai meta tou basileōs tous hypēkoous" argas Hyar kai eriphous tous hypēchogys ekalese, krious de tous archontas.

"For I will give them a drink," he says, "and make them drunk, so that they become stupefied and sleep an everlasting sleep and do not wake, says the Lord. And I will bring them down like lambs to the slaughter, and like rams with kids": rulers and ruled alike, and the subjects together with the king; for he called the subjects lambs and kids, and the rulers rams.

Jer 51:39–40 (28:39-Jer LXX) (quotation, high confidence)

Notes and citation

Summary: Babylon's leaders and people alike will be made drunk and led to slaughter.

  • Lemmas: Jer 51:39–40 (LXX 28:39–40).

Cite (SBL): Theodoret, Comm. Jer. 51.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-39). (abbreviation not yet checked)

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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.

51.41PG 81

μα', Πῶς ἑάλω Σεσὰχ", καὶ ἐθηρεύθη '" τὸ καύχῆμα πάσης τῆς γῆς; Αὐτὴν οὕτω καλεῖ τὴν Βαθυλῶνα. Καὶ γὰρ τὸν ταύτης βασιλέα Σεσὰχ ἐν τιῖς πρόσθεν ἑρμηνευομένοις "' προσηγόρευσε. Εἰκὸς δὲ αὐτὴν οὕτως ὀνομασθῆναι πάλαι, μετονομασθῆναι δὲ Βαδωλῶνα. Ὅτι γὰρ τὴν πόλιν οὕτω καλεῖ, τὰ ἐκαγόμενα μαρτυρεῖ. «Πῶς ἐγένετο Βαδυλὼν εἰς ἀφανισχλὸν ἐν πᾶτι 5 τοῖς ἔθνεσι; » Δείκνυσι καὶ τῶν ἐπεστρατευσάντων τὸ πλῆθος.

ma', Pōs healō Sesach", kai ethēreuthē '" to kauchēma pasēs tēs gēs? Autēn houtō kalei tēn Bathylōna. Kai gar ton tautēs basilea Sesach en tiis prosthen hermēneuomenois "' prosēgoreuse. Eikos de autēn houtōs onomasthēnai palai, metonomasthēnai de Badōlōna. Hoti gar tēn polin houtō kalei, ta ekagomena martyrei. «Pōs egeneto Badylōn eis aphanischlon en pati 5 tois ethnesi? » Deiknysi kai tōn epestrateusantōn to plēthos.

"How Sesach has been taken, and the boast of the whole earth captured!" He calls Babylon itself by this name; for in the passages interpreted earlier he called its king Sesach. It is likely that it was formerly so named and later renamed Babylon. That he calls the city so is attested by what follows: "How has Babylon become a desolation among all the nations!" He shows also the multitude of those who marched against it.

Jer 51:41 (28:41 LXX) (quotation, high confidence) · Jer 25:26 (allusion, high confidence)

Notes and citation

Summary: "Sesach" is an old name for Babylon, now captured.

  • Lemma: Jer 51:41 (LXX 28:41). Earlier: Jer 25:26 (Sheshach, a cipher for Babylon).

Cite (SBL): Theodoret, Comm. Jer. 51.41 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-41). (abbreviation not yet checked)

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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.

51.44PG 81

μδ΄. ᾿Αγέδη ἐπὶ Βαδυλῶνωα ἡ θάλασσα" ἐν ἤχῳ κυμάτων αὐτῆς κατελήφθη "". Εἴτα προαγορεύσας τὴν ἐρημίαν, πάλιν εἰς μέσον φέρει τὸν Βήλ. ν᾽. ᾿Εκδικήσω γὰρ, φησὶν, ἐπὶ "" τὸν Βὴ1 ἐν Βαδυκλῶνι, καὶ ἐξοίσω ἃ κατέπιεν ἐκ τοῦ στόματος αὐτοῦ" καὶ δ οὗ μὴ συναχθῶσι πρὸς αὖτὸν "1 ἔτι τὰ ἔθνη. Μέμνηται καὶ ὁ Δανιὴλ τῆς προσφερομένης αὑτῷ τροφῆς, καὶ ὅπως ταύτην οἱ ἱερεῖς χατηνάλισχον. Προλέγει ὃὲ ὁ προφητικὸς λόγος καὶ τῆς πλάνης τὴν παῦλαν ' ψυχαγωγεῖ "δ δὲ καὶ τὸν λαὸν, καὶ παρακελεύεται μὴ δεῖσαι τὰ ἐπερχόμενα τῇ Βαδυλῶνι κακὰ, καὶ διδάσκει ὡς πρὸ πολλοῦ ταῦτα μεμήνυται με΄. Εἰσειεύσεται γὰρ ἐν τῷ αὐτῷ ἐνιαυτῷ ἀκοὴ, καὶ" μετ᾽ αὑτὸν ἐν" τῷ ἐνιαυτῷ ἡ ἀκοὴ καὶ ἡ ἀδικία ἐν τῇ γῇ. Καὶ ἐξουσιαστὴς ἐπὶ Πρὸ γὰρ ἑνὸς καὶ δύο ἐνιαυτῶν τῆς ἐφόδου τῶν ποἀδιχοῦντες καὶ συνἦθως παρανομοῦντες. Διά τοι τοῦτο καὶ τοῖς προῦχυνουμένοις γλυπτοῖς, καὶ τοῖς προσκυνοῦσιν αὐτὰ, κὃν ὄλεθρον ἀπειλεῖ, καὶ τὴν κτίσιν πᾶσαν "5 ἐπὶ τῇ πανωλεθρίᾳ ταύτης ᾽" εὐφραίνεσθαι λέγει " διδάσκει ὃὲ καὶ τῆς τιμωρίας τὸ δίκαιον.

md΄. ᾿Agedē epi Badylōnōa hē thalassa" en ēchǭ kymatōn autēs katelēphthē "". Eita proagoreusas tēn erēmian, palin eis meson pherei ton Bēl. n᾽. ᾿Ekdikēsō gar, phēsin, epi "" ton Bē1 en Badyklōni, kai exoisō ha katepien ek tou stomatos autou" kai d hou mē synachthōsi pros auton "1 eti ta ethnē. Memnētai kai ho Daniēl tēs prospheromenēs hautǭ trophēs, kai hopōs tautēn hoi hiereis chatēnalischon. Prolegei hoe ho prophētikos logos kai tēs planēs tēn paulan ' psychagōgei "d de kai ton laon, kai parakeleuetai mē deisai ta eperchomena tę̄ Badylōni kaka, kai didaskei hōs pro pollou tauta memēnytai me΄. Eiseieusetai gar en tǭ autǭ eniautǭ akoē, kai" met᾽ hauton en" tǭ eniautǭ hē akoē kai hē adikia en tę̄ gę̄. Kai exousiastēs epi Pro gar henos kai dyo eniautōn tēs ephodou tōn poadichountes kai synēthōs paranomountes. Dia toi touto kai tois prouchynoumenois glyptois, kai tois proskynousin auta, kon olethron apeilei, kai tēn ktisin pasan "5 epi tę̄ panōlethrią tautēs ᾽" euphrainesthai legei " didaskei hoe kai tēs timōrias to dikaion.

"The sea has come up over Babylon; it has been covered by the roar of its waves." Then, having foretold its desolation, he again brings Bel into view: "For I will punish Bel in Babylon, and bring out of his mouth what he swallowed, and the nations shall no longer gather to him." Daniel too mentions the food that was brought to him and how the priests consumed it. The prophetic word foretells also the end of the error; it consoles the people as well, bidding them not fear the evils coming on Babylon, and teaches that these have been made known long before. "… For a report will come in one year, and after it in [another] year a report, and injustice in the land, and ruler upon [ruler]." For one and two years before the attack of the enemy … acting unjustly and transgressing as usual. For this reason he threatens destruction both on the carved images that are worshipped and on those who worship them, and says that the whole creation will rejoice at its utter destruction; and he teaches the justice of the punishment.

Textual problem in this passage: see the notes.

Jer 51:42 (28:42 LXX) (quotation, high confidence) · Jer 51:43 (28:43 LXX) (allusion, medium confidence) · Jer 51:44 (28:44 LXX) (quotation, high confidence) · Jer 51:45 (28:45 LXX) (allusion, high confidence) · Jer 51:46 (28:46 LXX) (quotation, high confidence) · Jer 51:47–48 (28:47-Jer LXX) (allusion, high confidence)

Notes and citation

Summary: Babylon is overwhelmed, and Bel is made to disgorge what he swallowed, as in the story in Daniel; its idols and worshippers perish while creation rejoices.

  • Lemmas: Jer 51:42, 44, 46 (LXX 28:42, 44; the LXX lacks 51:44b–49a), with 51:45, 47–48 summarized. The story of Bel's food consumed by the priests is in the Greek additions to Daniel (Bel and the Dragon 1–22), outside the 66-book canon. A long block of Migne's footnotes and Latin column is removed by logged corrections; lines lost there are marked "…".

Notes on the original text

  • Digital text corrected (Latin column debris; Migne's footnotes and Latin column debris): « Εἰ οἱ ἢ}. ἴϊα μη! εις. 44. οἷ, οἱ Β δικαιοτάτην. 5" Β τὴν, μιχίὰ τοῦς ἰοο1. ον, ἢ (οπὶ Β ἐγγινομένην σοι. " δέ, Β ἅμα, δκ αἰΐα, αἱ νἱάδιιγ, ἱπιογργοι!οπὸ. 3 ἐπὶ τὸ αὐτό. 65, δριὰ ἄρν. Β κριούς. 8 χρ. Δ ἄρνας. "Π} Σισάχ. {ἃ φιοημ αγαν., βοᾷ Οοπιρὶ. "νᾶ. Σεσάχ. [ἢ τὸ- 183 κατ, [τὰ Αἰὰ., 56 τοὺ. ἰοοῖ, φεὶ χατεχαλύφθ ιι ἐπὶ - - Βαθυλ. [ἃ {ποηὰο Ογλ.. 564 τὸς. "4 Ψυχᾶγ. Χ-. τ΄ λ, μι Β. αὐτήν. ὅρα), ἴῃ οὐϊι, Σ ἃ → ; δἰ ἔπ, 4υ πη 18 αυὶ δάονγνδηὶ {{Π|0. [8] Εἰ πη αἱ δε δι ἴῃ ΟΡ γϑβίγιῃ). ν» Νὰ ΟὈ]1ν ἰβοδηΐ πὶ οἰ πὶ : Βαἡ → .

Extrabiblical texts: Bel 1-22 (Bel and the Dragon [in RC, EO, ETH canons]; allusion)

Cite (SBL): Theodoret, Comm. Jer. 51.44 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-44). (abbreviation not yet checked)

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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.

51.49PG 81

μθ΄. Καὶ μέντοι ἐν Βαδυλῶνι, τοῦ πεσεῖν" τραυματίας ᾿Ισραὴ.1 ἐν αὐτῇ. Καὶ τῆς οὖν Βαδυλῶνος πεσοῦνται τραυματίαι ὑπὸ πάσης τῆς γῆς ᾿ ἃ γὰρ εἰς τὸν Ἰσραὴλ εἰργάτατο, ὑφ᾽ ἑτέρων πείσεται.

mth΄. Kai mentoi en Badylōni, tou pesein" traumatias ᾿Israē.1 en autę̄. Kai tēs oun Badylōnos pesountai traumatiai hypo pasēs tēs gēs ᾿ ha gar eis ton Israēl eirgatato, hyph᾽ heterōn peisetai.

"And indeed in Babylon, [as Babylon made] the slain of Israel fall in her," so the slain of Babylon will fall throughout all the earth; for what it did to Israel it will suffer from others.

Jer 51:49 (28:49 LXX) (quotation, high confidence)

Notes and citation

Summary: Babylon will suffer the slaughter it inflicted on Israel.

  • Lemma: Jer 51:49 (not in the LXX).

Cite (SBL): Theodoret, Comm. Jer. 51.49 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-49). (abbreviation not yet checked)

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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.

51.50PG 81

ν΄. ᾿Αγασωζόμεγοι ἐκ γῆς 'ὅ, πορεύεσθε, καὶ μὴ ἵστασθε" μνήσθητε, οἱ μακρόθεν, τοῦ Κυρίου. Τοῖς αἰχμαλωτευθεῖσιν Ἰουδαίοις ταῦτα λέγει. ε Καὶ ρουσαλὴμ ἀναθήτω ἐπὶ τὴν καρδίαν ὑμῶν. » Τῆς ἀναχειμένης τῷ Θεῷ μὴ ἐπιλάθησθε πόλεως. Εἶτα ἐκ προσώπου ἐχείνων "

n΄. ᾿Agasōzomegoi ek gēs 'ho, poreuesthe, kai mē histasthe" mnēsthēte, hoi makrothen, tou Kyriou. Tois aichmalōteutheisin Ioudaiois tauta legei. e Kai rousalēm anathētō epi tēn kardian hymōn. » Tēs anacheimenēs tǭ Theǭ mē epilathēsthe poleōs. Eita ek prosōpou echeinōn "

"You who are escaping from the land, go, and do not stand still; remember the Lord from far away." He says this to the captive Jews. "And let Jerusalem come up into your heart": do not forget the city dedicated to God. Then, speaking in their person:

Jer 51:50 (28:50 LXX) (quotation, high confidence)

Notes and citation

Summary: The exiles are told to leave Babylon quickly and keep Jerusalem in their hearts.

  • Lemma: Jer 51:50 (LXX 28:50).

Cite (SBL): Theodoret, Comm. Jer. 51.50 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-50). (abbreviation not yet checked)

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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.

51.51PG 81

να’. ᾿Ησχύνθημεν, ὅτε ἠκούσαμεν ὀνειδισμὸν ἡμῶν. Κατεκάϊζυγεν ἀτιμία τὸ πρόσωπον ἡμῶν. Εἰσῆλθον ἀ.1.ἰογεγεῖς εἰς τὰ ἅγια ἡμῶν, εἰς οἶκον Κυρίου. Οὕτω τούτων ἀποδυρομένων, ὁ Δεσπότης ἔφη 6.

na’. ᾿Ēschynthēmen, hote ēkousamen oneidismon hēmōn. Katekaïzygen atimia to prosōpon hēmōn. Eisēlthon a.1.iogegeis eis ta hagia hēmōn, eis oikon Kyriou. Houtō toutōn apodyromenōn, ho Despotēs ephē 6.

"We were ashamed when we heard our reproach; dishonour covered our face; foreigners entered into our holy places, into the house of the Lord." As they lament thus, the Master said:

Jer 51:51 (28:51 LXX) (quotation, high confidence)

Notes and citation

Summary: The exiles lament the profanation of the temple by foreigners.

  • Lemma: Jer 51:51 (LXX 28:51).

Cite (SBL): Theodoret, Comm. Jer. 51.51 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-51). (abbreviation not yet checked)

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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.

51.52PG 81

νβ', νγ΄. Ἰδοὺ ἡμέραι ἔρχονται, «“έγει Κύριος, καὶ ἐκδικήσω ἐπὶ τὰ γλυπτὰ αὐτῆς, καὶ ἐπὶ "ὶ πάσῃ τῇ γῇ αὑτῆς πεσοῦνται τραυματίαι. Ὅτι ἐὰν ἀνωδῇ Βαδυιὼν ὡς "8 ὁ οὐρανὸς. καὶ ἐὰν ὀχυρώσῃ ὕψος τῆς ἰσχύος αὐτῆς, παρ᾽ ἐμοῦ Κύριος. Περιδόλους εἶχε μεγίστους, καὶ λίαν ὑψηλούς ᾿ διδάσκει τοίνυν ὁ Δεσπότης Θεὸς, ὡς οὐδεμίαν ὄνησιν ἐκεῖθεν χαρπώσοντα:, αὑτοῦ κατ᾽ αὑτῶν τὴν ψῆφον ἐχφέροντος. Συνάπτει δὲ τῇ θείᾳ ψήφῳ τὸ ἔργον, καί φησι"

nb', ng΄. Idou hēmerai erchontai, «“egei Kyrios, kai ekdikēsō epi ta glypta autēs, kai epi "i pasę̄ tę̄ gę̄ hautēs pesountai traumatiai. Hoti ean anōdę̄ Baduiōn hōs "8 ho ouranos. kai ean ochyrōsę̄ hypsos tēs ischyos autēs, par᾽ emou Kyrios. Peridolous eiche megistous, kai lian hypsēlous ᾿ didaskei toinyn ho Despotēs Theos, hōs oudemian onēsin ekeithen charpōsonta:, hautou kat᾽ hautōn tēn psēphon echpherontos. Synaptei de tę̄ theią psēphǭ to ergon, kai phēsi"

"Behold, days are coming, says the Lord, and I will punish her carved images, and in all her land the wounded shall fall. For even if Babylon goes up like heaven, and even if she fortifies the height of her strength, from me [destroyers will come upon her], says the Lord." It had very great and lofty walls. The Master God teaches, then, that they will reap no benefit from them, since he himself pronounces the sentence against them. He joins the deed to the divine sentence, and says:

Textual problem in this passage: see the notes.

Jer 51:52–53 (28:52-Jer LXX) (quotation, high confidence)

Notes and citation

Summary: Babylon's lofty walls cannot protect it against God's sentence.

  • Lemmas: Jer 51:52–53 (LXX 28:52–53); the end of 51:53 is lost in the scan. Latin debris removed by logged corrections.

Notes on the original text

  • Digital text corrected (Latin debris; Latin debris inside a word): αἰ πὶ Ρο- αὶ → ; εν νι αδὲ ἀφι Θὲ αἱ Βα → .

Cite (SBL): Theodoret, Comm. Jer. 51.52 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-52). (abbreviation not yet checked)

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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.

51.54PG 81

νδ', νε΄. Φωνὴ κραυγῆς ἐν Βαδυκζλῶνι, καὶ συγ- Κύριος τὴν» Βαδυῶνα, καὶ ἁπώϊεσεν ἐξ αὐτῆς φωνὴν "9 ἠἡχοῦσαν ὃ) ὡς ὕδατα πο.1.1ά. Τὸ πλῆθος πῶν οἰκητόρων διὰ τούτων δεδήλωκεν “ καὶ οὐδὲν, φησὶν, ἀπώνατο τῶν τόξων, οὔτε τῶν δοράτων, τοῦ Θεοῦ δίκας αὐτὴν πραττομένου. Πρὸς γὰρ τοῖς στρατ- Ὁ ηγοῖς, καὶ τοῖς ἀριστεῦσι, « Καὶ δ᾽ τὸ μέγιστον πύλαι πυρὸς γενήσονται παρανάλωμα. ν» Οὕτω ταῦτα προειρηκὼς, διδάσκει, ὡς τήνδε τὴν πρόῤῥητιν ψεν ἐν τῷ τετάρτῳ 8 τῆς Σεδεκίου βασιλείας, τοῦ Θεοῦ τοῦτο προστάξαντος - καὶ τὸ βεθλίον ἔδωκε τῷ Σαραίᾳ 35, ὃς εἰς τὴν Βαδυλῶνα παρὰ Σεδεκίου ἐπέμφθη - καὶ ὡς τοῦτο παρηγγύησεν τὸ βιθλίον ἐν Βαδυλῶϑι, καὶ εἰπεῖν " ξβϑ'. Κύριε, σὺ ἐλάλησας ἐπὶ τὸν τόπον τοῦτον, τοῦ ἐξοιοθρεῦσαι αὐτὸν, καὶ τοῦ μὴ εἶναι ἐν αὑτῷ κατοικοῦντα", ἀπὸ ἀγθρώπου ἕως κτήγους, ὅτι ἀταγισμὸς εἰς τὸν αἰῶνα ἔσται. Ταῦτα δὲ, ἔφη ᾽7, προσευξάμενος, καὶ λίθῳ τὸ βιθλίον ῥἶψον εἰς τὸν Εὐφράτην, καὶ ἐρεῖς ᾿ ξδ΄. Οὕτως καταδύσεται Βαδυ.ἰὼν, καὶ οὐ μὴ ἀναστῇ ἀπὸ προσώπου τῶν κακῶν, ὧν ἐγὼ ἐπάγω ἐπ' αὑτήν. Τοῦτο δὲ εἰς ψυχαγωγίαν τῶν αἰχμαλώτῶν γενέσθαι προσέταξεν ὁ Δεσπότης " ἵνα μαθόντες καὶ ταύτὴς τὴν ἅλωσιν, καὶ τὴν οἰκείαν ἐλευθερίαν, ἐπὶ παραψυχὴν ἔχωσι τῶν ἀγαθῶν τὴν ἐλπίδα. Ἡ μὲν οὖν προφητεία ἐντεῦθεν δ" ἔσχε τὸ τέλος,

nd', ne΄. Phōnē kraugēs en Badykzlōni, kai syg- Kyrios tēn» Badyōna, kai hapōïesen ex autēs phōnēn "9 hēēchousan ho) hōs hydata po.1.1a. To plēthos pōn oikētorōn dia toutōn dedēlōken “ kai ouden, phēsin, apōnato tōn toxōn, oute tōn doratōn, tou Theou dikas autēn prattomenou. Pros gar tois strat- Ho ēgois, kai tois aristeusi, « Kai d᾽ to megiston pylai pyros genēsontai paranalōma. n» Houtō tauta proeirēkōs, didaskei, hōs tēnde tēn prorrhētin psen en tǭ tetartǭ 8 tēs Sedekiou basileias, tou Theou touto prostaxantos - kai to bethlion edōke tǭ Saraią 35, hos eis tēn Badylōna para Sedekiou epemphthē - kai hōs touto parēngyēsen to bithlion en Badylōϑi, kai eipein " xbϑ'. Kyrie, sy elalēsas epi ton topon touton, tou exoiothreusai auton, kai tou mē einai en hautǭ katoikounta", apo agthrōpou heōs ktēgous, hoti atagismos eis ton aiōna estai. Tauta de, ephē ᾽7, proseuxamenos, kai lithǭ to bithlion rhipson eis ton Euphratēn, kai ereis ᾿ xd΄. Houtōs katadysetai Bady.iōn, kai ou mē anastę̄ apo prosōpou tōn kakōn, hōn egō epagō ep' hautēn. Touto de eis psychagōgian tōn aichmalōtōn genesthai prosetaxen ho Despotēs " hina mathontes kai tautēs tēn halōsin, kai tēn oikeian eleutherian, epi parapsychēn echōsi tōn agathōn tēn elpida. Hē men oun prophēteia enteuthen d" esche to telos,

"A sound of crying in Babylon, and great destruction … [for the] Lord [has destroyed] Babylon, and destroyed from it a great voice roaring like many waters." By these words he has shown the multitude of its inhabitants; and it gained nothing, he says, from bows or spears, since God was exacting the penalty from it. For besides the generals and champions, "and, what is greatest, its gates will become fuel for fire." Having foretold these things, he teaches that he wrote this prediction in the fourth [year] of Zedekiah's reign, at God's command, and gave the book to Saraiah, who was sent to Babylon by Zedekiah; and that he charged him [to read] the book in Babylon and to say: "Lord, you have spoken against this place, to destroy it, so that there is no inhabitant in it, from man to beast; for it shall be a desolation for ever." Having prayed this, he said, throw the book with a stone into the Euphrates and say: "So shall Babylon sink and not rise, because of the evils that I bring upon her." The Master commanded this to be done for the consolation of the captives, so that, learning of its capture and of their own freedom, they might have the hope of good things as comfort. This prophecy, then, ends here.

Jer 51:54–55 (28:54-Jer LXX) (quotation, high confidence) · Jer 51:56–57 (28:56-Jer LXX) (allusion, medium confidence) · Jer 51:58 (28:58 LXX) (quotation, high confidence) · Jer 51:59–61 (28:59-Jer LXX) (allusion, high confidence) · Jer 51:62 (28:62 LXX) (quotation, high confidence) · Jer 51:63 (28:63 LXX) (allusion, high confidence) · Jer 51:64 (28:64 LXX) (quotation, high confidence)

Notes and citation

Summary: Babylon's great noise is silenced and its gates burned; Jeremiah's written oracle is sunk in the Euphrates by Saraiah as a sign, to comfort the exiles.

  • Lemmas: Jer 51:54–55, 58, 62, 64 (LXX 28), with 51:56–61, 63 summarized. Migne's footnotes and Latin column removed by logged corrections; words lost are supplied in brackets.

Notes on the original text

  • Digital text corrected (Latin column debris; Latin debris; Migne's footnotes): ἢ καὶ --- ἀκοή. 65. ἰπ ςοὰ. αιϑιν αι θυ. σταθίτβ, 40} (πεν 8. ἄρ! Ομ 5]. 564. [άπ νἱϊ Ογαθΐαβ, ἰὸς. 40 [1 νου ἐπὶ παρεμδολήν. 35 καὶ ἅπασαν. 3" Β ταύτῃ συνευφραίνεσθαι. "5 ἐκ γῆς, Ποθγ. ἃ. μλαίο. 5 ἔφη. Β φησίν. "Γ᾽ ἐπί, Β ἐν. 38 ὡς ὁ οὐρ. Η οὗν. ἴῃ οὐἴυπι. ν᾽ φων, Β 466. μεγάλην, ιν ΟΧΧ, 40 ἢκ, Πεῦν. οἱ Β δή. ἔτει, ᾿ : → ; Α αἱ ἐπέμφθη → ἐπέμφθη; τοῖ : ἐμ τοπιρίίοτιπι οτὶ!. ἰδία εκ. 64. δίς διδπιογσείμν Βαδμίοπ, εἰ πον τέἤρο αὐ- ( → ; ἢ μοπογαπι Παθογθηΐ. Ηΐα → .

Cite (SBL): Theodoret, Comm. Jer. 51.54 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/51-54). (abbreviation not yet checked)

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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 52

52.1PG 81

ἹἸστοριχώτερον δὲ διέξεισι τὰ ἑξῆς " καὶ διδάσκων ᾿᾽, ὅπως τε ἐδασίλευσεν ὁ Σεδεκίας, καὶ Ν᾽ ὅτι παρᾶνομῶν διετέλεσε “ καὶ "" ὡς ἐν τῷ ἐννάτῳ ἕτει τῆς βατὴν Ἱερουσαλὴμ πολιορχῶν διετέλεσε μέχρις ἐνδεκάτου ἕτους, ἕτερον ἔξωθεν ἐγείρας περίδολον ἀπὸ λίθων μεγίστων " καὶ ὅπως ὁ λιμὸς τοὺς ἔνδον τῶν πολεμίων χαλεπώτερον χκατειργάζετο. Διηγεῖται δὲ, ὡς τοῦ τείχους πεσόντος νύκτωρ ἀπέδρασαν οἱ δυγατοὶ σὺν τῷ βασιλεῖ, καὶ ὡς οἱ Χαλδαῖοι διώξαντες συνέλαξόν "5 τε αὑτοὺς, καὶ ἀπήγαγον " εἰς Δεδλαθὰ, καὶ παρέσνησαν τῷ Ναδουχοδονόσορ᾽ ὁ δὲ διελέγξας ἐπὶ τῇ τῶν ὄρκων παραθδάσει τὸν Σεδεκίαν, πρῶτον "" μὲν ἀνεῖλε τοὺς υἱοὺς αὐτοῦ, εἶτα τοὺς ἄρχοντας " καὶ ὅτι μετὰ τὴν πικρὰν ἐχείνην θεωρίαν, τοῦ βασιλέως τοὺς ὀφθαλμοὺς ἐξορύξας "5, καὶ πέδας αὑτῷ παραθεὶς "7, ἀπήγαγέ τε εἰς Βαδυλῶνα, καὶ μύλωνι παρέδωκε. Διδάσκει τε καὶ ὅπως Ναδουζξαρδὰν ὑπὸ τοῦ Ναῤδουχοδονόσορ ἀποσταλεὶς, καὶ τὸν θεῖον νεὼν ἐνέπρησε, καὶ πρὸς τούτῳ τὰ βασίλεια, καὶ τὰς λαμπρὰς τῆς πόλεως οἰκίας, καὶ τοὺς περιδόλους τοῦ ἄστεως "δ ἐκ βάθρων ἀνέσπασεν " ἀπήγαγε δὲ καὶ ἅπαντας τοὺς λοιποὺς εἰς Δεδλαθὰ, ὀλίγους τινὰς τῶν πενήτων καταλιπὼν, ὥστε τὴν γῆν γεωργεῖν. Καὶ ποὺς στύλους τοὺς χαλκοῦς τοὺς παμμεγέθεις, οὖς 0 Σολομὼν χατεσχευάχει, καὶ τὴν θάλασσαν τὴν χαλχῆν χωνεύσας, ἀπεχόμισεν εἰς Βαδυλῶνα, καὶ τοὺς ρᾶς ὁ Σύρος γιπτῆρας ποδῶν ἡρμήνευσε. Καὶ τὰ ἄλλα δὲ σχεύη μετὰ τούτων ἀπήνεγκε. Σαπρὼθ "5 δὲ τοὺς ὁδελίσχους καλεῖ" διδάσκε: δὲ, ὅπως καὶ τὸν πρῶτον ἱερέα, καὶ τὸν δεύτερον, καὶ τοὺς μετὰ τούτων ἀπαχθέντας ἀνεῖλε τῶν Βαδυλωνίων ὁ βασιλεύς " λέγει δ᾽ τε καὶ τῶν ἀπαχθέντων αἰχμαλώτων τὸν ἀριθμόν " πρὸς "' δὲ τούτοις ἐξηγεῖται, ὅπως μετὰ τὰ ἑπτὰ καὶ τριάκοντα ἔτη τῆς Ἰεχονίου αἰχμαλωσίας - αὐτὸν προσέταξε, καὶ ὁμοδίαιτον δ εἶχεν, ἀφθόνως αὑτῷ Οὐ. χορηγῶν τὴν τῶν ἀναγκαίων ἀπόλαυσιν. Καὶ τοῦτο οὐ τὴν τοῦ Δεσπότου φιλανθρωπίαν κηρύττει. Κολάζων γὰρ ἐλεεῖ, καὶ παιδείαν ἐπάγων ψυχαγωγεῖ, χοὶ Ἢ μεῖς τοίνυν τῆς χρίσεως τὸ δίκαιον δείσωμεν, καὶ τῇ φιλο ανθρωπίᾳ θαῤῥοῦντες, μὴ ἀπαγορεύσωμεν τὴν σωτὴν εὐθεῖαν πορείαν ὁδεύωμεν, ἵνα πὸ μακάριον χαταλάβωμεν τέλος, ἐν Χριστῷ Ἵπποῦ τῷ Κυρίῳ ἡ μῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡμῶν δ᾽ ἡ δόξα, σὺν πῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεῖ, καὶ εἰς τοὺς αἰῶνας τῶν

HiIstorichōteron de diexeisi ta hexēs " kai didaskōn ᾿᾽, hopōs te edasileusen ho Sedekias, kai N᾽ hoti paranomōn dietelese “ kai "" hōs en tǭ ennatǭ hetei tēs batēn Hierousalēm poliorchōn dietelese mechris endekatou hetous, heteron exōthen egeiras peridolon apo lithōn megistōn " kai hopōs ho limos tous endon tōn polemiōn chalepōteron chkateirgazeto. Diēgeitai de, hōs tou teichous pesontos nyktōr apedrasan hoi dygatoi syn tǭ basilei, kai hōs hoi Chaldaioi diōxantes synelaxon "5 te hautous, kai apēgagon " eis Dedlatha, kai paresnēsan tǭ Nadouchodonosor᾽ ho de dielenxas epi tę̄ tōn orkōn parathdasei ton Sedekian, prōton "" men aneile tous huious autou, eita tous archontas " kai hoti meta tēn pikran echeinēn theōrian, tou basileōs tous ophthalmous exoryxas "5, kai pedas hautǭ paratheis "7, apēgage te eis Badylōna, kai mylōni paredōke. Didaskei te kai hopōs Nadouzxardan hypo tou Nardouchodonosor apostaleis, kai ton theion neōn eneprēse, kai pros toutǭ ta basileia, kai tas lampras tēs poleōs oikias, kai tous peridolous tou asteōs "d ek bathrōn anespasen " apēgage de kai hapantas tous loipous eis Dedlatha, oligous tinas tōn penētōn katalipōn, hōste tēn gēn geōrgein. Kai pous stylous tous chalkous tous pammegetheis, ous 0 Solomōn chatescheuachei, kai tēn thalassan tēn chalchēn chōneusas, apechomisen eis Badylōna, kai tous ras ho Syros giptēras podōn hērmēneuse. Kai ta alla de scheuē meta toutōn apēnenke. Saprōth "5 de tous hodelischous kalei" didaske: de, hopōs kai ton prōton hierea, kai ton deuteron, kai tous meta toutōn apachthentas aneile tōn Badylōniōn ho basileus " legei d᾽ te kai tōn apachthentōn aichmalōtōn ton arithmon " pros "' de toutois exēgeitai, hopōs meta ta hepta kai triakonta etē tēs Iechoniou aichmalōsias - auton prosetaxe, kai homodiaiton d eichen, aphthonōs hautǭ Ou. chorēgōn tēn tōn anankaiōn apolausin. Kai touto ou tēn tou Despotou philanthrōpian kēryttei. Kolazōn gar eleei, kai paideian epagōn psychagōgei, choi Ē meis toinyn tēs chriseōs to dikaion deisōmen, kai tę̄ philo anthrōpią tharrhountes, mē apagoreusōmen tēn sōtēn eutheian poreian hodeuōmen, hina po makarion chatalabōmen telos, en Christǭ Hippou tǭ Kyriǭ hē mōn, meth᾽ hou tǭ Patri hēmōn d᾽ hē doxa, syn pǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn

What follows he relates more as history. He teaches how Zedekiah reigned and how he went on transgressing; how in the ninth year of [his reign Nebuchadnezzar came and] besieged Jerusalem until the eleventh year, raising another wall outside it of very great stones; and how the famine wore down those inside more grievously than the enemy. He relates how, when the wall fell, the powerful fled by night with the king, and how the Chaldeans pursued and seized them, led them away to Reblatha, and set them before Nebuchadnezzar. He, having convicted Zedekiah of breaking his oaths, first killed his sons and then the rulers; and after that bitter sight he gouged out the king's eyes, put fetters on him, led him away to Babylon, and handed him over to the mill. He teaches also how Nabuzardan, sent by Nebuchadnezzar, burned the divine temple, and besides it the palace and the splendid houses of the city, and tore up the walls of the city from their foundations; and he led all the rest away to Reblatha, leaving a few of the poor to farm the land. And the huge bronze pillars that Solomon had made, and the bronze sea, he melted down and carried off to Babylon; and the … the Syrian rendered as "foot-basins." He carried off the other vessels with these too. He calls the spits "saproth." He teaches how the king of the Babylonians killed the first priest and the second and those carried off with them; and he states also the number of the captives carried off. In addition he relates how, after thirty-seven years of Jeconiah's captivity, [the king of Babylon] ordered him [to be released] and had him at his table, supplying him generously with all he needed. And this … proclaims the Master's love for humankind. For while punishing he shows mercy, and while bringing discipline he consoles. Let us, then, fear the justice of his judgment, and, trusting in his love for humankind, not despair of salvation, but walk the straight road, so that we may reach the blessed end in Christ Jesus our Lord, with whom be glory to our Father, with the all-holy Spirit, now and always and to the ages of ages.

Jer 52:1–34 (allusion, high confidence) · 1 Kgs 7:15–26 (allusion, low confidence)

Notes and citation

Summary: The historical appendix retells the fall of Jerusalem, the destruction of the temple, and Jeconiah's release, showing God's mercy within judgment; Theodoret closes the commentary on Jeremiah with a doxology.

  • Jer 52 (LXX 52), which has no verse numbers in Migne, summarized. "Saproth" is a transliteration in Theodoret's text (compare the LXX's σαφφωθ, 52:18–19). Long blocks of Migne's Latin column and footnotes (one quoting Jer 52:31–33) are removed by logged corrections; words lost with them are supplied in brackets or marked "…".

Notes on the original text

  • Digital text corrected (Latin column debris; Latin column debris inside the numeral (ἑπτὰ καὶ τριάκοντα); Latin column debris; words of the text lost; Latin debris inside a word (Κολά-ζων); Migne's footnotes (quoting Jer 52:31–33) and Latin debris; Migne's footnotes and Latin column debris): οἱ απο ἀϊι. πὶ ἀἰ γί πιιπὶ ἴηχοὸς οἱ δὰχατοιχοῦντας, " ἔρῃ, Β φησί. 88 5 ἐνταῦθα. 89 Β διδάσκε!. 5 καὶ --ϑῃρρίοι8 68. " ὡς. Β ὅτι. “8 3. ΒΒ ἀνέλαβον. ν" 1} ἐπήγαγον. "᾽ Β πρώτους. "δ → ; δ ἐπτ ἀπι, 629 5ορι{π|Ὸ εἰ {γι ἐδϑίηλ δ πῸ ροϑβί οὐρι]- → ἑπτὰ ; σορονῖ, δὲ πιο 88" βιιὰ" σοηγ νη Δ Π] θ 6ὙΊ!, οαγηΐυ → ; εἶδ ργαδίσαπί οἰαπιοηιί πὶ δὲ θα ση αι οη θὸ- Σ → ; οἱ οαδιϊσαιίομα ων → ζων; βρδοίφδηΐοβ, τοί νὰ ἱποθάλπιιβ, αἱ θολίαπι {ποθὴ Ρ → ; αὐ ρΙβοὶ ροβδίπιιβ, ἴα Ομ γίσίο ὅθϑ θοιηΐπο ποϑίτο: → ; δἴπιο ϑρί για, ἤιιης οἵ βθπιραγ, εἰ ἴῃ 8δοια βῷου- → ; ν᾿ δὰ Ὅλπ. ν, 1, ἴτὰ Ιοσ.: Καὶ ἐγένετο ἐν τῷ τριακοστῷ καὶ ἐθδήμῳ ἔτει ἀποιχισθέντος τοῦ Ἰωακεὶμ βασιλέως Ἰούδα, ἐν τῷ δωδεκάτῳ μηνὶ, καὶ ἐν τῇ τετράδι καὶ εἰκάδι τοῦ μηνὸς ἔλαθεν Εὐιλὰδ Μαροῦλχ βασιλεὺς βαθυλῶνος. ἐν ᾧ ἐνιαυτῷ ἐῤασίλευσε, τὴν κεφαλὴν Ἰωακεὶμ βασιλέως Ἰούδα, καὶ ἐξήγαγεν αὑτὸν ἐξ οἴχου οὗ ἐφυλάττετο. Καὶ ἐλάλησεν αὐτῷ χρηστὰ, καὶ ἔδωκεν αὐτῷ τὸν δίφρον ἐπάνω τῶν θρόνων τῶν βασιλέων τῶν μετ᾽ αὑτοῦ ἐν Βαβυλῶνι. Καὶ ἤλλαξε τὴν στολὴν τῆς φυλακῆς αὑτοῦ, καὶ ἤσθις διὰ παντὸς ἄρτον κατὰ πρόσωπον αὐτοῦ πάσας τὰς ἡμέρας, ἃς ἔζησεν. ὅξ κά, 65. ἴῃ 1}, δ᾽ αὖτ, --ἔνλρ, μν Ρ. δδ4: Εὐιλὰτ Μερωδάχ. "6 Β Μαρωδάχ. 55 Βὶ βασιλέων. δ' ὁμοῦ, Βὶ ργῶη!. ὡς. δ᾽ ἡμ. }68. ἐπ 1} ᾿ → .

Cite (SBL): Theodoret, Comm. Jer. 52.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/52-1). (abbreviation not yet checked)

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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 101

101.1PG 81

Ὁ θαυμάσιος Βαροὺχ συναπῆρε μὲν εἰς Αἴγυπτον τοῖς πεφευγόσιν Ἰουδαίοις" τοῦτο γὰρ ἐν τοῖς πρό- Πᾶσαν γὰρ εἰσἔφερον σπουδὴν τῆς εὐσεθείας οἱ τρόφιμοι, ὥστε τοὺς ἀσθενεῖς ἐπερείδειν “, καὶ πρὸς τὴν ἀλήθειαν ᾿Αφικόμενος τοίνυν εἰς τὴν Βαδυλῶνα, τοῦ θείου Ἱερεμίου τὴν προφητείαν ὑπανέγνω πᾶσι τοῖς καὶ τῷ Ἰεχονίᾳ, ὃς ὀλίγον βασιλεύσας χρόνον ἐγένετο δορνάλωτος " καὶ οὐ δι» ἦμαρτε τοῦ σκοποῦ. Εἰς αἴσθησιν γὰρ αὐτοὺς ἤνεγκε τῶν προτέρων ἁμαρτημάτων, ὡς καὶ γνῶναι τῆς καὶ χρήματα εἰσενεγκεῖν ἕχαστον, καὶ ταῦτα ἀπο- ὥττε ἱερεῖα πρίασθαι, καὶ ταῦτα θῦσαι, καὶ τὸν Δεσπότην Θεὸν ἱλεώτασθαι, Τὸ γὰρ μάννα 5, θυσίαν οἱ Ἕδραῖο: καλοῦσι. Αἰτοῦσι δὲ ζωὴν, καὶ τῷ Ναθουχοδινότορ, καὶ τῷ δ᾽ Βαλτάσαρ τῷ υἱῷ αὐτοῦ. Οὕτω καὶ ὁ θεῖος ᾿Απόστολος ὑπὲρ τῶν ἕτι πολεμούντων τῇ εὐπεδείᾳ βασιλέων. καὶ τῶν ἐν ὑπεροχῇ καὶ ἐξουσίᾳ δητων, ἐνομοθέτησεν εὔχεσθαι. Τοσαύτη συμφωνία πὧν παλαιῶν πρὸς τὰ νέα. Αἰτοῦσι δὲ καὶ αὐτοὶ δουἴνα μὴ τινὰ ὑπομένωσι δ΄ πλάνην. ᾿Αναμιμνήσχουτι δὲ καὶ τῶν οἰκείων ἁμαρτημάτων, καὶ τῆς ψήφου τῆς θείας ὁμολογοῦσι! τὸ δίκαιον. Παραχαλοῦσ! δὲ καὶ αὐτὴν αὐτῶν ἀναγνωσθῆναι τῷ Θεῷ τὴν ἐπιστολὴν ἐν ταῖς λαμπραῖς ἑορταῖς,

Ho thaumasios Barouch synapēre men eis Aigypton tois pepheugosin Ioudaiois" touto gar en tois pro- Pasan gar eisepheron spoudēn tēs eusetheias hoi trophimoi, hōste tous astheneis epereidein “, kai pros tēn alētheian ᾿Aphikomenos toinyn eis tēn Badylōna, tou theiou Hieremiou tēn prophēteian hypanegnō pasi tois kai tǭ Iechonią, hos oligon basileusas chronon egeneto dornalōtos " kai ou di» ēmarte tou skopou. Eis aisthēsin gar autous ēnenke tōn proterōn hamartēmatōn, hōs kai gnōnai tēs kai chrēmata eisenenkein hechaston, kai tauta apo- hōtte hiereia priasthai, kai tauta thysai, kai ton Despotēn Theon hileōtasthai, To gar manna 5, thysian hoi Hedraio: kalousi. Aitousi de zōēn, kai tǭ Nathouchodinotor, kai tǭ d᾽ Baltasar tǭ huiǭ autou. Houtō kai ho theios ᾿Apostolos hyper tōn heti polemountōn tę̄ eupedeią basileōn. kai tōn en hyperochę̄ kai exousią dētōn, enomothetēsen euchesthai. Tosautē symphōnia pōn palaiōn pros ta nea. Aitousi de kai autoi douina mē tina hypomenōsi d΄ planēn. ᾿Anamimnēschouti de kai tōn oikeiōn hamartēmatōn, kai tēs psēphou tēs theias homologousi! to dikaion. Parachalous! de kai autēn autōn anagnōsthēnai tǭ Theǭ tēn epistolēn en tais lamprais heortais,

The admirable Baruch went away to Egypt with the Jews who had fled; for this [was shown] in the preceding … For the nurslings of piety brought all zeal to support the weak, and to [lead them] to the truth … Having come, then, to Babylon, he read aloud the prophecy of the divine Jeremiah to all the … and to Jeconiah, who, having reigned for a short time, became a captive; and he did not miss his aim. For he brought them to a sense of their former sins, so that they recognized also the … and each contributed money, and they [sent] it … so as to buy sacrificial victims, to sacrifice them, and to propitiate God the Master. For the Hebrews call a sacrifice "manna." And they ask for life also for Nebuchadnezzar and for Baltasar his son. So too the divine Apostle laid down that we should pray for the kings who were still making war on piety, and for those in eminence and authority. So great is the harmony of the old with the new. They ask also for themselves, that they may not undergo any … wandering. They recall their own sins too, and confess the justice of the divine verdict. They also urge that their letter be read [in the house] of God at the splendid feasts.

Textual problem in this passage: see the notes.

1 Tim 2:1–2 (allusion, high confidence)

Notes and citation

Summary: Baruch reads Jeremiah's prophecy to the exiles in Babylon, who send money for sacrifices and pray for their captors, as Paul also commands.

  • Theodoret summarizes Baruch 1:1–14 without quoting a lemma. The scan's text is broken in several places (lines lost where the Greek and Latin columns were read together); the gaps are marked …, and the bracketed words supply the evident sense. "Manna" is Bar 1:10 (LXX μαννα, for Hebrew minḥah, a grain offering). The Apostle: 1 Tim 2:1–2.

Notes on the original text

  • Digital text corrected (Latin column debris read as Greek letters; Migne's footnotes; OCR debris): Λαιπίγδηδυβ Βηγυοῖ αἰ βοοβ81} χυ δι πᾶ ΟΠ] → ; λυ άιρῖ5. φαΐ δὐυυθογαηὶ ἴῃ ΦΕργρίυπι; Πο6. οηΐπ → ; Ρἱδιαεῖα. δίαιπηΐ, ἃ. ἑοηἤγιμαγθηῖ ἰπῇγπιοβ, εἰ δἰ → ; [τ Ὁ οἱ σα ]- → ; “Β ὑπ’ ἐρείδειν. “' Β τῶν συμφορῶν. “5 ἱερ, 05. ἴῃ τοί λὴμ. → .

Extrabiblical texts: Bar 1:1–14 (Baruch [in RC, EO, ETH canons]; allusion)

Topics: Prayer

Cite (SBL): Theodoret, Comm. Jer. 101.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/101-1). (abbreviation not yet checked)

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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.

101.15PG 81

ιε΄. ις΄. Καὶ ἐρεῖτε, φησὶ, Τῷ Κυρίῳ Θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ ἡ αἰσχύνη τοῦ προσώπου "ἡ ἡμῶν, ὡς ἡ ἡμέρα αὕτη ἀνθρώπῳ ᾿Ιούδα ", καὶ τοῖς κατοικοῦσιν ᾿Ιερουσαιϊὴμ, καὶ τοῖς" ἄρχουσιν ἡμῶν, καὶ τοῖς ἱερεῦσιν» ἡμῶν, ἐναγτίον Κυρίου. Δικαιοτάτη, φησὶν, ἡ καθ᾽ ἡμῶν ἐξενεχθεῖσα τοῦ Θεοῦ ψῆφος " ἡμεῖς δὲ αἰσχύνης ἄξιοι, κοινῇ πᾶντες παρανομήσαντες. Μετὰ γὰρ τῶν βασιλέων, καὶ οἱ ἱερεῖς τὴν ἐναντίαν ἐτρέποντο “9. εζ΄, τη. Ὅτι ἠπιστήσαμεν αὑτῷ. Καὶ οὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου Θεοῦ 1" ἡμῶν, πορεύεσθαι τοῖς προστάγμασι Κυρίου, οἷς ἔδωκες κατὰ πρόσωπον ἡμῶν. ᾿Αναμιμνήσχονται δὲ καὶ ι0'., Ἐξ οὗ" γὰρ" τῆς Αἰγυπτίων ἡμλευθερώθησαν οἱ πατέρες ἡμῶν, μέχρι τοῦ παργόμον" καὶ" ἐσχεδιάζομεν πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὑτοῦ. Τὸ δὲ ε ἐσχεδιάξομεν, » ἀντὶ τοῦ, « καὶ ἐπενοοῦμεν ἁμαρτημάτων εἴδη " ν τοὺς τοτούτους καὶ 1 ὁ μακάριος Παῦλος ἐφευρετὰς καλεῖ κακῶν" ἐδρεψάμεθα ὃξ, φησὶ, τοὺς τῶν ἁμαρτημάτων καρπούς.

ie΄. is΄. Kai ereite, phēsi, Tǭ Kyriǭ Theǭ hēmōn hē dikaiosynē, hēmin de hē aischynē tou prosōpou "hē hēmōn, hōs hē hēmera hautē anthrōpǭ ᾿Iouda ", kai tois katoikousin ᾿Ierousaiïēm, kai tois" archousin hēmōn, kai tois hiereusin» hēmōn, enagtion Kyriou. Dikaiotatē, phēsin, hē kath᾽ hēmōn exenechtheisa tou Theou psēphos " hēmeis de aischynēs axioi, koinę̄ pantes paranomēsantes. Meta gar tōn basileōn, kai hoi hiereis tēn enantian etreponto “9. ez΄, tē. Hoti ēpistēsamen hautǭ. Kai ouk ēkousamen tēs phōnēs Kyriou Theou 1" hēmōn, poreuesthai tois prostagmasi Kyriou, hois edōkes kata prosōpon hēmōn. ᾿Anamimnēschontai de kai i0'., Ex hou" gar" tēs Aigyptiōn hēmleutherōthēsan hoi pateres hēmōn, mechri tou pargomon" kai" eschediazomen pros to mē akouein tēs phōnēs hautou. To de e eschediaxomen, » anti tou, « kai epenooumen hamartēmatōn eidē " n tous totoutous kai 1 ho makarios Paulos epheuretas kalei kakōn" edrepsametha hox, phēsi, tous tōn hamartēmatōn karpous.

15–16. "And you shall say," he says, "'To the Lord our God belongs righteousness, but to us shame of face, as on this day, to the man of Judah and to those who dwell in Jerusalem, and to our rulers and to our priests' … before the Lord." Most just, he says, is the verdict of God passed against us; but we are worthy of shame, having all transgressed together. For along with the kings the priests too turned the opposite way. 17–18. "Because we disobeyed him, and did not listen to the voice of the Lord our God, to walk in the ordinances of the Lord which you gave before us." They also recall … 19. "For from the time" that our fathers were set free from the Egyptians "until the present day … and we acted rashly so as not to listen to his voice." "We acted rashly" means "we kept devising kinds of sins"; such people the blessed Paul too calls "inventors of evil." And we have reaped, he says, the fruits of our sins.

Textual problem in this passage: see the notes.

Rom 1:30 (quotation, high confidence)

Notes and citation

Summary: The exiles confess that God's verdict is just and that they have devised sin after sin since the exodus.

  • Lemmas: Bar 1:15–19, abridged and with words lost in the scan (marked …). Paul: Rom 1:30 ("inventors of evil").

Extrabiblical texts: Bar 1:15–20 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 101.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/101-15). (abbreviation not yet checked)

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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.

101.20PG 81

χ΄. ᾿Εχκολλήθη γὰρ εἰς ἡμᾶς τὰ κακὰ, καὶ ἡ ἀρὰ, ἣν συνέταξε Κύριος τῷ Μωσεῖ τῷ παιδὶ αὑτοῦ. Περιέχει καὶ τὰς ἀρὰς, καὶ τὰς εὐλογίας ὁ νόμος " τοῖς μὲν φυλάσσουσι τὰς εὐλογίας, τοῖς δὲ

ch΄. ᾿Echkollēthē gar eis hēmas ta kaka, kai hē ara, hēn synetaxe Kyrios tǭ Mōsei tǭ paidi hautou. Periechei kai tas aras, kai tas eulogias ho nomos " tois men phylassousi tas eulogias, tois de

20. "For the evils clung to us, and the curse which the Lord laid down for Moses his servant." The law contains both the curses and the blessings: the blessings for those who keep it, and for those who … the …

Deut 28:1–68 (allusion, medium confidence)

Notes and citation

Summary: The law's curses have come upon the people, as the law itself set out.

  • Lemma: Bar 1:20. The comment breaks off in the scan (text lost). The curses and blessings: Deut 27–28.

Extrabiblical texts: Bar 1:20 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 101.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/101-20). (abbreviation not yet checked)

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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 102

102.2PG 81

Λέγουσ! 75 δὲ, ὅπως καὶ τῶν προφητῶν χατεφρό-, ἤουν ὑπὸ τοῦ Θεοῦ πρὸς αὐτοὺς πεμπομένων, καὶ 1 ὅτι τὰ προῤῥηθέντα ὑπ᾽ ἐχείνων τετύχηκε πέβ΄. Καὶ ἤγαγε, φησὶν, ἐφ᾽ ἡμᾶς κακὰ. μεγάλα, ἃ οὐκ ἐποιήθη ὑποχάτω παγτὸς τοῦ οὐρανοῦ, καϑθὰ ἐποίησεν ἐγ’ Ἱερουσαλήμ. καὶ διδάσκοντες, ὡς καὶ ταῦτα προεῤῥέθη 15, ἐπήγαγον - « Κατὰ τὰ γεγραμμένα ἐν τῷ νόμῳ Μωσοῦ

Legous! 75 de, hopōs kai tōn prophētōn chatephro-, ēoun hypo tou Theou pros autous pempomenōn, kai 1 hoti ta prorrhēthenta hyp᾽ echeinōn tetychēke peb΄. Kai ēgage, phēsin, eph᾽ hēmas kaka. megala, ha ouk epoiēthē hypochatō pagtos tou ouranou, kaϑtha epoiēsen eg’ Hierousalēm. kai didaskontes, hōs kai tauta proerrhethē 15, epēgagon - « Kata ta gegrammena en tǭ nomǭ Mōsou

They say, then, how they also despised the prophets sent to them by God, and that what was foretold by them has come to pass. 2. "And he brought upon us great evils, such as were not done under the whole heaven as he did in Jerusalem." And teaching that these things too had been foretold, they added: "According to what is written in the law of Moses …"

Notes and citation

Summary: The exiles admit they despised the prophets, whose warnings of unparalleled calamity have now come true.

  • Lemma: Bar 2:2; the quotation of 2:2 breaks off in the scan (text lost).

Notes on the original text

  • Digital text corrected (Latin column debris read as Greek letters; Latin column debris read as Greek letters inside the sentence): κι, 50. ἢ. δυίΐδπὶ νἱίδπι, οἱ τοὶ Ναυιυοποἀοηοβογί, οἱ Β εἰτοἱ υἱ ἰὼ 80] 1088 Νὰ ἱπ πο- [Δοὶτοις Εἰ εὐἰο, ἡμαία δα για [ἐοἷξ ἱπ Ηϊἰογοδοίμμια. Εἰ νοϊοπ- Α → ; αὶ διδάσκοντες, ΐ ἢ δι, οἱ υἱοί δϑὶ βοῦυΐ, οἱ ποῃ ἀοπιίηϊ. θοῖ πάρ 50} π ρα! οδὰη 68, 51} γ] δῖα 5, ἴοι Παἱ » γοοδι, νἱ πα ὶ- ᾿ἰ θυ Δ 6 πὶ, υδτη βουν 16 Αἰργριίογιιη Πα γαῖ. Εἰ γθοο πιο 5 ΓΔ πὴ] ον] 118. ιῖα αὐ γιας αι, υοὡς → καὶ διδάσκοντες, ὡς.

Extrabiblical texts: Bar 2:1–2 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-2). (abbreviation not yet checked)

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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.

102.3PG 81

γ΄. Τοῦ φαγεῖν ἄγθρωπον δ υἱοῦ αὑτοῦ σάρκας"', καὶ ἄνθρωπον σάρκας θυγατρὸς αὑτοῦ. Ἢ γὰρ πολιορκία κατεσκεύασε τὸν λιμόν " ὁ δὲ " ἔθνεσι 5".

g΄. Tou phagein agthrōpon d huiou hautou sarkas"', kai anthrōpon sarkas thygatros hautou. Ē gar poliorkia kateskeuase ton limon " ho de " ethnesi 5".

3. "That a man should eat the flesh of his son, and a man the flesh of his daughter." For the siege brought about the famine; and the … 4. … to the nations.

Textual problem in this passage: see the notes.

Deut 28:53 (allusion, medium confidence)

Notes and citation

Summary: The siege of Jerusalem brought a famine so severe that parents ate their children.

  • Lemma: Bar 2:3 (cf. Deut 28:53). Lines are lost in the scan after the first comment; "to the nations" belongs to Bar 2:4.

Extrabiblical texts: Bar 2:3–4 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-3). (abbreviation not yet checked)

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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.

102.5PG 81

ε΄. Καὶ ἐγενήθημεν δ ὑποκάτω καὶ οὐκ ἐπάνω, τουτέστι δοῦλοι καὶ οὐ δεσπόται. Εἶτα τὴν αἰτίαν ἐπιφέρουσιν, « Ὅτι ἡμαρτήχαμεν δ΄ Κυρίῳ τῷ Θεῷ ἡμῶν, πρὸς τὸ μὴ ὑπακούειν τῆς φωνῆς αὑτοῦ.» Πάλιν τῇ “΄ θείᾳ ψήφῳ τὸ δίκαιον ἀπονείμαντες, σφίσιν αὐτοῖς ἀπονέμουσ! τὴν αἰσχύνην. Πολλάκις γὰρ ἀπειλήσαντι τῷ Θεῷ, καὶ ταῦτα διὰ τῶν προφητῶν προθεσπίσαντι, οὐκ ἥξαμεν "5 πρὸς τὸν Αἰώγιον ἐν ταῖς ἡμέραις ἡμῶν, ἀλλ᾽ ἀντιτείνοντες δι-

e΄. Kai egenēthēmen d hypokatō kai ouk epanō, toutesti douloi kai ou despotai. Eita tēn aitian epipherousin, « Hoti hēmartēchamen d΄ Kyriǭ tǭ Theǭ hēmōn, pros to mē hypakouein tēs phōnēs hautou.» Palin tę̄ “΄ theią psēphǭ to dikaion aponeimantes, sphisin autois aponemous! tēn aischynēn. Pollakis gar apeilēsanti tǭ Theǭ, kai tauta dia tōn prophētōn prothespisanti, ouk hēxamen "5 pros ton Aiōgion en tais hēmerais hēmōn, all᾽ antiteinontes di-

5. "And we became beneath and not above," that is, slaves and not masters. Then they add the cause: "Because we sinned against the Lord our God, in not obeying his voice." Again, ascribing justice to the divine verdict, they ascribe the shame to themselves. For though God threatened many times, and foretold these things through the prophets, "we did not come" to the Eternal one in our days, but, resisting …

Notes and citation

Summary: The exiles have become slaves because they would not obey God, who warned them many times.

  • Lemma: Bar 2:5 (and 2:6–8 paraphrased). The comment breaks off in the scan.

Notes on the original text

  • Digital text corrected (Migne's column number): σφίσιν 388 αὐτοῖς → σφίσιν αὐτοῖς.

Extrabiblical texts: Bar 2:5–8 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-5). (abbreviation not yet checked)

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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.

102.9PG 81

θ΄. Καὶ ἐγρηγόρησε Κύριος ἐπὶ τοῖς κακοῖς οἷς ἐπήγαγεν" ἐφ᾽ ἡμᾶς. « Ἐγρήγορσιν Θεοῦ » τὴν τιμωρίαν καλεῖ. Τὴν γὰρ μακροθυμίαν αὑτοῦ ὕπνον ἔθος τῇ θείᾳ Γραφῇ καλεῖν. Πάλιν μέντοι μνημονεύσαντες τῆς τιμωρίας, δίκαιον ὀνομάζουσι τὸν Δεσπότὴν. Παραθάντας γὰρ, καὶ ἰαθῆνα: μὴ βουληθέντας, μιμνήσχουσι τῆς παλαιᾶς ἐλευθερίας, ἧς ἔτυχον οἱ πατέρες αὐτῶν, τῆς πικρᾶς τῶν Αἰγυπτίων ἀπαλλαγέντες δουλείας. ᾿Αναμιμνήσχουσι δὲ καὶ τῶν γεγενημένων θαυμάτων. Προφέρουσι "" δὲ καὶ τὰς οἰκείας πλημμελείας, καὶ βοῶσιν " ιϑ. Ἡμάρτομεν, ἠσεδήσαμεν, ἠδικήσαμεν, Κύριε ὁ Θεὸς ἡμῶν, ἐν πᾶσι τοῖς δικαιώμασί σου. Πᾶσδάν σου, φησὶ, παρέθημεν ἐντολὴν, πάντα

th΄. Kai egrēgorēse Kyrios epi tois kakois hois epēgagen" eph᾽ hēmas. « Egrēgorsin Theou » tēn timōrian kalei. Tēn gar makrothymian hautou hypnon ethos tę̄ theią Graphę̄ kalein. Palin mentoi mnēmoneusantes tēs timōrias, dikaion onomazousi ton Despotēn. Parathantas gar, kai iathēna: mē boulēthentas, mimnēschousi tēs palaias eleutherias, hēs etychon hoi pateres autōn, tēs pikras tōn Aigyptiōn apallagentes douleias. ᾿Anamimnēschousi de kai tōn gegenēmenōn thaumatōn. Propherousi "" de kai tas oikeias plēmmeleias, kai boōsin " iϑ. Hēmartomen, ēsedēsamen, ēdikēsamen, Kyrie ho Theos hēmōn, en pasi tois dikaiōmasi sou. Pasdan sou, phēsi, parethēmen entolēn, panta

9. "And the Lord kept watch over the evils, which he brought upon us." He calls the punishment God's "wakefulness"; for it is the custom of the divine Scripture to call his long-suffering sleep. Yet again, mentioning the punishment, they call the Master just. For they had transgressed and refused to be healed. They recall the ancient freedom which their fathers obtained when they were released from the bitter slavery of the Egyptians. They recall also the wonders that took place. And they bring forward their own offences too, and cry: 12. "We have sinned, we have acted impiously, we have done wrong, O Lord our God, in all your ordinances." Every commandment of yours, he says, we transgressed, all …

Notes and citation

Summary: God's punishment is called his wakefulness; the exiles recall the exodus and confess their sins.

  • Lemmas: Bar 2:9 and 2:12 (2:10–11 paraphrased). The clause "for they had transgressed …" is in the accusative and seems to have lost its governing words; the end breaks off in the scan.

Extrabiblical texts: Bar 2:9–12 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-9). (abbreviation not yet checked)

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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.

102.13PG 81

ιγ΄. ᾿Αποστραφήτω ὁ" θυμός σου ἀφ᾽ ἡμῶν, ὅτι κατελείφθημεν ὀλίγοι ἀπὸ πο.ϊλῶν 5", ἐν τοῖς ἔθγεσιν, οὗ διέσπειρας ἡμᾶς ἐκεῖ. 'Ομολογοῦμεν τῆς τιμωρίας τὸ δίκαιον. Στῆναι δὲ ταύτην ἀντιῦολοῦμεν " εἰς ὀλίγους γὰρ περιέστημεν οἱ πάλαι τῇ

ig΄. ᾿Apostraphētō ho" thymos sou aph᾽ hēmōn, hoti kateleiphthēmen oligoi apo po.ïlōn 5", en tois ethgesin, hou diespeiras hēmas ekei. 'Omologoumen tēs timōrias to dikaion. Stēnai de tautēn antiyoloumen " eis oligous gar periestēmen hoi palai tę̄

13. "Let your anger turn away from us, for we have been left few out of many among the nations where you scattered us." We confess the justice of the punishment, but we entreat that it be stopped; for we who were of old … have been reduced to a few …

Notes and citation

Summary: The exiles accept the punishment as just but plead that it end, since few of them are left.

  • Lemma: Bar 2:13. The comment breaks off in the scan.

Extrabiblical texts: Bar 2:13 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-13). (abbreviation not yet checked)

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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.

102.14PG 81

ιδ΄, Εἰσάκουσον, Κύριε, τῆς προσευχῆς ἡμῶν, καὶ τῆς δεήσεως ἡμῶν, καὶ ἐξειοῦ ἡμᾶς ἕνεκέν σου. Οὐκ ἡμεῖς ἄξιοι, ἀλλὰ σὺ φιλάνθρωπος " χρηματίζομεν δὲ καὶ σὸς λαός " διά τοι τοῦτο φειδοῦς ἀπολαύσομεν "". « Καὶ δὸς ἡμῖν χάριν κατὰ πρόσ-. ωπον τῶν ἀποιχισάντων ἡμᾶς. » Ἵνα μὴ μισήσωσιν,

id΄, Eisakouson, Kyrie, tēs proseuchēs hēmōn, kai tēs deēseōs hēmōn, kai exeiou hēmas heneken sou. Ouk hēmeis axioi, alla sy philanthrōpos " chrēmatizomen de kai sos laos " dia toi touto pheidous apolausomen "". « Kai dos hēmin charin kata pros-. ōpon tōn apoichisantōn hēmas. » Hina mē misēsōsin,

14. "Hear, O Lord, our prayer and our petition, and deliver us for your own sake." Not that we are worthy, but you love humankind; and we are called your people too, and for this reason we shall enjoy your mercy. "And give us favor in the sight of those who carried us away captive," so that they may not hate …

Notes and citation

Summary: The exiles ask for deliverance for God's own sake and for favor with their captors.

  • Lemma: Bar 2:14. The comment breaks off in the scan.

Extrabiblical texts: Bar 2:14 (Baruch [in RC, EO, ETH canons]; quotation)

Topics: Prayer

Cite (SBL): Theodoret, Comm. Jer. 102.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-14). (abbreviation not yet checked)

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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.

102.15PG 81

ιε΄, Ἵνα γγῷ πᾶσα ἡ γῆ, ὅτι σὺ εἴ Κύριος " ὁ Θεὸς ἡμῶν, καὶ ὅτι τὸ ὄγομά σου ἐπεκχ.ήθη ἐπὶ Ἰσραὴ.1 καὶ τὸ γένος" αὑτοῦ. Ἢ μεταβολὴ τῶν ἡμετέρων κακῶν πρόφασις εὐσεθείας τοῖς ἄλλοις γενήσεται. Μαθήσονται γάρ σου τοῦ “ἡμετέρου Θεοῦ τὴν ἰσχύν. ς΄. Αὐριε Ἶ, κάτιδε ἐκ τοῦ οἴκου τοῦ ἀγίου σου, καὶ ἐνγγόησον εἰς ἡμᾷς. «ε Οἶχκον ἅγιον » τὸν ἐν Ἱεροσολύμοις καλεῖ - ἐν ἐκείνῳ γὰρ τὴν οἰκείαν ἐπι-

ie΄, Hina ngǭ pasa hē gē, hoti sy ei Kyrios " ho Theos hēmōn, kai hoti to ogoma sou epekch.ēthē epi Israē.1 kai to genos" hautou. Ē metabolē tōn hēmeterōn kakōn prophasis eusetheias tois allois genēsetai. Mathēsontai gar sou tou “hēmeterou Theou tēn ischyn. s΄. Aurie I, katide ek tou oikou tou agiou sou, kai enngoēson eis hēmąs. «e Oichkon hagion » ton en Hierosolymois kalei - en ekeinǭ gar tēn oikeian epi-

15. "That all the earth may know that you are the Lord our God, and that your name has been called upon Israel and upon his race." The change of our evils will become an occasion of piety for the others; for they will learn the power of you, our God. 16. "Lord, look down from your holy house and take notice of us." He calls the house in Jerusalem the "holy house"; for in that one [you showed] your own …

Notes and citation

Summary: Israel's restoration would teach the nations God's power; the "holy house" is the temple in Jerusalem.

  • Lemmas: Bar 2:15–16. The comment breaks off in the scan.

Notes on the original text

  • Digital text corrected (Latin column debris; Migne's footnotes (with a lost word ending) between the lines): θησαν. 886 Β ἡμάρτομεν, προεῤῥήθη. 19 Β Μωῦσῇ. 5 ἄνθρ. Β ρταιη. ἡμᾶς. δ᾽ Π6ς, Ιδοϊ. σάρκας υἱοῦ αὑτοῦ. 51 πῇ, Β γγῶῃι. δέ. 88 δέ, Τη ἢ ἐπήγαγε Κύριος. 5") προφ. [ἃ Β, 564. 4. ργῖον ΠΡ. προσφέρουσι. ὁ. Α οἱ αὶ ρέξινν. δῆ. 33 ἀπὸ πολλῶν. ἃ οἱ Β. 35. τὸ γέν. συ; ς.--..Ὁ “πος πο» ποῦ → ; Θεοῦ Α ἰδ εἱ τὴν → Θεοῦ τὴν.

Extrabiblical texts: Bar 2:15–16 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-15). (abbreviation not yet checked)

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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.

102.17PG 81

ιζ΄, "Αγοίξον τοὺς ὀφθαλμούς σου, καὶ ἴδε. Εἰώθασιν οἱ χαλεπαίνοντες μύειν τοὺς ὀφθαλμοὺς, ὅταν οἱ ἡδιχηχότες ὀφθῶσι, καὶ τὰς κόρας "7 ἀποστρέφειν τῶν ἡμαρτηκότων παρακαλούντων᾽ ἀνθρωπίνως τοίνυν ταῦτα τεθείκασιν. Οὐ γὰρ σύνθετον τὸ θεῖον, ἀλλ᾽ ἁπλοῦν καὶ ἀπερίγραφον. Τούτοις κροστιθέασιν " « Ὅτι οὐκ" οἱ τεθνεῶτες ὑμνεῖν σα περύχασιν), » ᾿Αλλ᾽ ἴδιον τοῦτο τῶν ζώντων.

iz΄, "Agoixon tous ophthalmous sou, kai ide. Eiōthasin hoi chalepainontes myein tous ophthalmous, hotan hoi hēdichēchotes ophthōsi, kai tas koras "7 apostrephein tōn hēmartēkotōn parakalountōn᾽ anthrōpinōs toinyn tauta tetheikasin. Ou gar syntheton to theion, all᾽ haploun kai aperigraphon. Toutois krostitheasin " « Hoti ouk" hoi tethneōtes hymnein sa perychasin), » ᾿All᾽ idion touto tōn zōntōn.

17. "Open your eyes and see." Those who are angry are accustomed to close their eyes when those who have wronged them come into sight, and to turn their gaze away from offenders who entreat them. They have therefore put these things in human terms; for the divine is not composite, but simple and uncircumscribed. To these words they add: "For it is not the dead who are able to sing your praise," but this belongs to the living.

Notes and citation

Summary: God's "eyes" are spoken of in human terms, for God is simple; only the living can praise him.

  • Lemma: Bar 2:17 (the second half paraphrased).

Extrabiblical texts: Bar 2:17 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-17). (abbreviation not yet checked)

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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.

102.18PG 81

ιη΄ Ψυχὴ γὰρ ἡ τυπουμένη ἐπὶ τὸ μέγεθος βαμοὶ" οἱ ἐκιείποντες, καὶ ἡ ψυχὴ ἡ πεινῶσα, σουσί σοι δόξαν καὶ δικαιοσύνην, Κύριε. Οἱ μεγίσταῖς περιπεσόντες συμφοραῖς, καὶ ἐν ἀπογνώσει τῶν κρειττόνων γενόμενοι - εἶτά τινος μεταθολῆς ἀπολαύσαντες, τὴν σὴν γνησίως ἀνυμνοῦσι φιλανλέγουσιν " ιθ.. τι οὔτε ταῖς τῶν πατέρων, οὔτε ταῖς ἀντιδολοῦμεν τυχεῖν. ΓΑξιοι γὰρ ἡμεῖς τῶν διὰ τῶν προφητῶν ἀττειληθέντων κακῶν " οὗτοι γὰρ ἡμῖν παρήνουν τὴν ὑπὸ τῆς δικαίας σου χρίσεως δέξαοθαι παιδείαν, καὶ δουλεῦσαι τῷ βασιλεῖ Βαδυλῶνος " Δέσποτα, ὅσα δι᾽ ἐχείνων προείρηκας. Καὶ οὐ μόνον ἡμεῖς οἱ ζῶντες παρεδόθημεν δουλείᾳ - ἀλλὰ καὶ τῶν πατέρω» ἡμῶν οἱ τάφοι, καὶ μέντοι καὶ τῶν βασιλέων, ἀνεσπάσθησαν" ἐκ βάθρων, ὡς τὰ ἐχείνων ὀστᾶ ὕπαιθρα ἐῤῥῖφθαι, καὶ ταῖς ἐναντίαις τοῦ ἀέρος

iē΄ Psychē gar hē typoumenē epi to megethos bamoi" hoi ekieipontes, kai hē psychē hē peinōsa, sousi soi doxan kai dikaiosynēn, Kyrie. Hoi megistais peripesontes symphorais, kai en apognōsei tōn kreittonōn genomenoi - eita tinos metatholēs apolausantes, tēn sēn gnēsiōs anymnousi philanlegousin " ith.. ti oute tais tōn paterōn, oute tais antidoloumen tychein. GAxioi gar hēmeis tōn dia tōn prophētōn atteilēthentōn kakōn " houtoi gar hēmin parēnoun tēn hypo tēs dikaias sou chriseōs dexaothai paideian, kai douleusai tǭ basilei Badylōnos " Despota, hosa di᾽ echeinōn proeirēkas. Kai ou monon hēmeis hoi zōntes paredothēmen douleią - alla kai tōn paterō» hēmōn hoi taphoi, kai mentoi kai tōn basileōn, anespasthēsan" ek bathrōn, hōs ta echeinōn osta hypaithra errhiphthai, kai tais enantiais tou aeros

18. "For the soul that is grieved over the greatness [of its evils] … and the eyes that fail, and the soul that hungers, will give you glory and righteousness, O Lord." Those who have fallen into the greatest calamities and have come to despair of better things, when they then enjoy some change, sincerely praise your love for humankind … they say: 19. "[For it is] not on the [righteous deeds] of our fathers, nor on those of … [that we rely]" when we entreat to obtain [mercy]. For we are worthy of the evils threatened through the prophets; for they urged us to accept the discipline of your just judgment and to serve the king of Babylon … O Master, all that you foretold through them. And not only were we, the living, handed over to slavery; even the tombs of our fathers, and indeed those of the kings, were torn up from their foundations, so that their bones were thrown out under the open sky and to the opposite extremes of the air …

Textual problem in this passage: see the notes.

Jer 8:1–2 (echo, low confidence)

Notes and citation

Summary: The afflicted who are restored praise God; the exiles plead not their fathers' merits but God's mercy, since even the kings' tombs were desecrated as foretold.

  • Lemmas: Bar 2:18–19, with 2:20–24 paraphrased (the bones of the kings: Bar 2:24–25; cf. Jer 8:1–2). Lines are lost in the scan at several points (marked …); the bracketed words supply the evident sense of 2:19.

Extrabiblical texts: Bar 2:18–25 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-18). (abbreviation not yet checked)

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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.

102.25PG 81

χε΄, Καὶ " ἀπεθάγοσαν ὃν πόνοις πονηροῖς, ὃν ἁιμῷ, καὶ ἐν ῥομφαίᾳ, καὶ ἐν ἀποστοιῇ. Οὐ μόνον δὲ ἡμᾶς λιμῷ, καὶ σφαγῇ, καὶ δουλείᾳ παρέδωκας " ἀποστολὴν γὰρ τὴν αἰχμαλωσίαν καλεῖ " ἀλλὰ καὶ τὸν ἅγιόν σου νεὼν, τὸν διὰ τὸ σὸν ὄνομα γεγενημέγον περιφανῆ καὶ περίόλεπτον, ἀπέφηνας ἔρημον. Καὶ ταῦτα μέντοι οὐ πρὸς ἀξίαν τῆς ἡμετέρας ἄσεδείας ἐπήγαγες, ἀλλ᾽’ ἐχέρασας φιλανθρωπίᾳ τὸ δίκαιον.

che΄, Kai " apethagosan hon ponois ponērois, hon haimǭ, kai en rhomphaią, kai en apostoię̄. Ou monon de hēmas limǭ, kai sphagę̄, kai douleią paredōkas " apostolēn gar tēn aichmalōsian kalei " alla kai ton hagion sou neōn, ton dia to son onoma gegenēmegon periphanē kai periolepton, apephēnas erēmon. Kai tauta mentoi ou pros axian tēs hēmeteras asedeias epēgages, all᾽’ echerasas philanthrōpią to dikaion.

25. "And they died in grievous pains, by famine and by sword and by sending away." Not only did you hand us over to famine and slaughter and slavery (he calls the captivity a "sending away"), but you also made desolate your holy temple, which had become famous and admired because of your name. And yet you did not bring these things upon us in proportion to our impiety, but you mixed justice with love for humankind.

Notes and citation

Summary: God's punishment by famine, sword and exile, and the desolation of the temple, was tempered by mercy.

  • Lemma: Bar 2:25 (2:26 paraphrased).

Extrabiblical texts: Bar 2:25–26 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-25). (abbreviation not yet checked)

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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.

102.27PG 81

κζ', Ἐποίησας γὰρ, φησὶν, εἰς ἡμᾶς, Κύριε ὁ Θεὸς ἡμῶν, πᾶσων 5 ἐπιείκειάν σου, καὶ πάντα οἰχτιρμόν σου τὸν μέγαν. ᾿Αναμιμνήσχουσι δὲ καὶ τῶν ἐν τῷ νόμῳ γεγραμμένιον ἀπειλῶν " διαφερόντως γὰρ ἐν τῇ ᾧδῇ τὰ συμθδηπόμενα αὐτοῖς προεῖπε κακά" ε Ὀδόντας θηρίων ἀποστελῶ εἰς αὑτούς. » Καὶ διδάσκων, ὡς τοὺς πολεμίους θῆρας καλεῖ, ἐπήγαγεν" ε« Ἔξωθεν ἀτεχνώσει αὐτοὺς μάχαιρα, καὶ ἐκ τῶν ταμτίων" φόδος, ν» Καὶ πάλιν", ε Διασπερῶ αὐτούς " ν» τούτων ἀναμιμνήσχουσι τῶν ἀπε:λῶν" ἀναμιμνήσχουσι δὲ καὶ τῶν ἀγαθῶν ὑποτχέσεως δ. Εἶπας γὰρ, φησὶ, μεταμελομένοις τὸν ἔλεον, καὶ τῆς αἰχμαλωσίας ἐλευθερώσειν, καὶ τὴν προτέραν ἀποδώσειν ἐλευθερίαν.

kz', Epoiēsas gar, phēsin, eis hēmas, Kyrie ho Theos hēmōn, pasōn 5 epieikeian sou, kai panta oichtirmon sou ton megan. ᾿Anamimnēschousi de kai tōn en tǭ nomǭ gegrammenion apeilōn " diapherontōs gar en tę̄ hǭdę̄ ta symthdēpomena autois proeipe kaka" e Odontas thēriōn apostelō eis hautous. » Kai didaskōn, hōs tous polemious thēras kalei, epēgagen" e« Exōthen atechnōsei autous machaira, kai ek tōn tamtiōn" phodos, n» Kai palin", e Diasperō autous " n» toutōn anamimnēschousi tōn ape:lōn" anamimnēschousi de kai tōn agathōn hypotcheseōs d. Eipas gar, phēsi, metamelomenois ton eleon, kai tēs aichmalōsias eleutherōsein, kai tēn proteran apodōsein eleutherian.

27. "For you have dealt with us, O Lord our God, according to all your gentleness and according to all your great compassion." They recall also the threats written in the law; for especially in the Song he foretold the evils that would befall them: "I will send the teeth of beasts against them." And teaching that he calls the enemies beasts, he added: "Outside the sword shall bereave them, and from the inner chambers fear"; and again: "I will scatter them." These threats they recall; and they recall also the promise of good things. For you said, he says, that you would show mercy to those who repent, set them free from captivity, and restore their former freedom.

Deut 32:24 (quotation, high confidence) · Deut 32:25 (quotation, high confidence) · Deut 32:26 (quotation, high confidence)

Notes and citation

Summary: The exiles recall the threats of the Song of Moses, now fulfilled, and God's promise of mercy and return to the penitent.

  • Lemma: Bar 2:27 (2:28–35 paraphrased). The Song: Deut 32:24, 32:25, 32:26 (LXX).

Notes on the original text

  • Digital text corrected (Latin column debris inside a word; Migne's footnotes and Latin column debris): Ὑ Κύρ. Α Καί. 57 χόρ. Β ἀκοάς. μα, εἰ τ λη} δα δε οσω! ἀε[ πο- Ὀῖ8, τὸ σογγορίίοποηι 81] [0 4 οἷ} ταἱ συ αἰχίπιυβ. 69} Εἰ Πρ! εν δι!, θοιαΐηα, ρᾶἃ « θοηΐαϑ θα: Γιπὶ Θη ἢ {8π| ᾿η 605 Ρ.» Εἰ υἱ οδῖθιι Α → ; ἔπται τὴῖταιη, οἱ ργἰϑιϊπαηὶ ᾿ἰ θατγιδίθηι 1}}15 γαϑ τ (0 Γ} πὶ 6556. εκ. 1. ρῶεὐ δηι8αν ρα π.} 115 πιϑογ ουγ αἶα. τηθηϑίοης σοῃιϊποί ον. Αἀ πος εἰρη Ποιά ροϑυϊῖ : ἴα 68 ἴῃ αἰϊ, υἱοῦ, ἦγαγεν → ἐπήγαγεν.

Extrabiblical texts: Bar 2:27–35 (Baruch [in RC, EO, ETH canons]; quotation)

Cite (SBL): Theodoret, Comm. Jer. 102.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/102-27). (abbreviation not yet checked)

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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.