Commentary on Jeremiah (with Baruch and Lamentations) 202.1–204.21 (Commentary on Jeremiah (with Baruch and Lamentations))

Theodoret of Cyrus

Commentary on Jeremiah (with Baruch and Lamentations) 202.1–204.21

Theodoret of Cyrus · Commentary on Jeremiah (with Baruch and Lamentations) · probably 430s (before ca. 446) · Cyrrhus · 33 passages

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

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Chapter 202

202.1PG 81

Τοῦ δὲ 45 δευτέρου τὸ προοίμιον τοῦτο’ α', Πῶς ἐγγόφρωσεν' ὀργῇ “" αὑτοῦ Κύριος τὴν θυγατέρα Σιών; Κατέῤῥιψεν 7 ἐξ οὐρανοῦ εἰς γῆν δόξαν 1' Ἱσραὴ; Καὶ οὐκ ἐμνήσθη ὑποποδίου ποδῶν αὑτοῦ ἐν ἡμέρᾳ ἀργῆς αὐτοῦ; Καὶ ἐντεῦθεν δῆλον, ὡς ε« ὑποπόδιον τῶν ποδῶν αὐτοῦ ν ὁ θεῖος Δαδὶδ τὸν θεῖογ ὀνομάζει ναόν 15 " « γεῖτε γὰρ, φησὶ, τῷ Τ᾽ ὑποποδίῳ τῶν ποδῶν αὐτοῦ. » Ὃ μέντοι προφήτης ἀπείκασε γνόφῳ τὴν συμφορὰν, καὶ λέγει ἐξ οὐρανῶν εἰς γῆν ῥιφῆναι τὴν πόλιν͵ Ἐπειδὴ τῆς ἐπανθούσης χάριτος ἐγυμνώθη "5, ἐγέ᾽ νετο τοῖς πολεμίοις εὐάλωτος.

Tou de 45 deuterou to prooimion touto’ a', Pōs engophrōsen' orgę̄ “" hautou Kyrios tēn thygatera Siōn? Katerrhipsen 7 ex ouranou eis gēn doxan 1' Hisraē? Kai ouk emnēsthē hypopodiou podōn hautou en hēmerą argēs autou? Kai enteuthen dēlon, hōs e« hypopodion tōn podōn autou n ho theios Dadid ton theiog onomazei naon 15 " « geite gar, phēsi, tǭ T᾽ hypopodiǭ tōn podōn autou. » Ho mentoi prophētēs apeikase gnophǭ tēn symphoran, kai legei ex ouranōn eis gēn rhiphēnai tēn polin͵ Epeidē tēs epanthousēs charitos egymnōthē "5, ege᾽ neto tois polemiois eualōtos.

The opening of the second is this: 1. "How the Lord in his anger has darkened the daughter of Zion! He has cast down from heaven to earth the glory of Israel, and has not remembered the footstool of his feet in the day of his anger." From this too it is plain that the divine David calls the divine temple "the footstool of his feet": "Worship," he says, "at the footstool of his feet." The prophet likened the calamity to darkness, and he says that the city was hurled from heaven to earth, since, once stripped of the grace that had flourished in it, it became easy for the enemies to take.

Lam 2:1 (quotation, high confidence) · Ps 99:5 (98:5 LXX) (quotation, high confidence)

Notes and citation

Summary: The second Lamentation opens: God cast down Jerusalem and did not spare the temple, his "footstool".

Lemma: Lam 2:1. David: Ps 99:5 (LXX 98:5).

Cite (SBL): Theodoret, Comm. Jer. 202.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-1

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

202.2PG 81

β΄. Κατεπόντισε Κύριος οὐ φεισάμεγος πάντα τὰ ὡραῖα 15 ᾿Ιακὠδ"7 " καθεῖλεν ἐν θυμῷ αὑτοῦ τὰ ὀχυρώματα τῆς θυγατρὸς Ἰούδα, ἐκόλλησεν αὑτὰ" εἰς τὴν γῆν. Τουτέστι, μέχρις ἐδάφους κατ. ἤνεγκεν. « Ἑθεδήλωσε βασιλέϊς "5. αὐτῆς, καὶ ἄρχοντας αὐτῆς. » Ταῦτα καὶ ὁ μακάριος προεῖπε Δαδίδ- ε« Ἔθον, γὰρ, φησὶ, τὰ ὀχυρώματα αὐτοῦ δειλίαν, διήρπασαν αὐτὸν πάντες παραπορευόμενοι "' τὴν ὁδόν.»

b΄. Katepontise Kyrios ou pheisamegos panta ta hōraia 15 ᾿Iakōd"7 " katheilen en thymǭ hautou ta ochyrōmata tēs thygatros Iouda, ekollēsen hauta" eis tēn gēn. Toutesti, mechris edaphous kat. ēnenken. « Hethedēlōse basileïs "5. autēs, kai archontas autēs. » Tauta kai ho makarios proeipe Dadid- e« Ethon, gar, phēsi, ta ochyrōmata autou deilian, diērpasan auton pantes paraporeuomenoi "' tēn hodon.»

2. "The Lord has drowned, without sparing, all the beautiful things of Jacob; in his anger he has torn down the strongholds of the daughter of Judah; he has made them cleave to the ground": that is, he brought them down to the ground. "He has profaned her king and her rulers." These things the blessed David also foretold: "You have made his strongholds cowardice; all who pass by on the way have plundered him."

Lam 2:2 (quotation, high confidence) · Ps 89:40–41 (88:41-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: God razed Judah's fortresses and profaned its king, as David foretold.

Lemma: Lam 2:2. David: Ps 89:40–41 (LXX 88:41–42).

Cite (SBL): Theodoret, Comm. Jer. 202.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-2

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

202.3PG 81

γ΄. Συγέχλασεν ἐν ὀῤγῇ θυμοῦ αὐτοῦ πᾶν κόρας Ἰσραήλ, Κέρας καλεῖ τοὺς ἄρχοντας, καὶ τοὺς ( δυνάστα;. « ᾿Ἀπέστρεψεν ὀπίσω δεξιὰν αὑτοῦ ἀπ προσώπου ἐχθροῦ, καὶ ἀνῆψεν ἐν Ἰαχὼδ πῦρ" φλέγον, καὶ χατέφαγΞ πάντα τὰ κύκλῳ αὐτοῦ. ν Οὐ γὰρ ἠθέλησεν ἐπαμῦναι τῶν δυσμενῶν ἐπελθόντων, ἀλλ᾽ ἐώκει στρατηγῷ γενναίῳ καταλῦσαι ῥᾳδίως δυνα» μένῳ τοὺς πολεμίους, καὶ τὰς χεῖρας εἰς τοὐπίσω νίκην 5, Ἐπ᾿ ἐμὲ δ δὲ, φησὶ, τοὐναντίον ἐχρήσατο ταῖς χερσίν.

g΄. Sygechlasen en orgę̄ thymou autou pan koras Israēl, Keras kalei tous archontas, kai tous ( dynasta?. « ᾿Apestrepsen opisō dexian hautou ap prosōpou echthrou, kai anēpsen en Iachōd pyr" phlegon, kai chatephanX panta ta kyklǭ autou. n Ou gar ēthelēsen epamynai tōn dysmenōn epelthontōn, all᾽ eōkei stratēgǭ gennaiǭ katalysai rhądiōs dyna» menǭ tous polemious, kai tas cheiras eis toupisō nikēn 5, Ep᾿ eme d de, phēsi, tounantion echrēsato tais chersin.

3. "In the fury of his anger he has broken every horn of Israel." He calls the rulers and the powerful a "horn." "He has turned back his right hand from before the enemy, and he has kindled in Jacob a flaming fire, and it has devoured all things round about." For he was unwilling to help when the foes came; he was like a noble general who could easily destroy the enemies, [yet drew] his hands back … victory. But against me, she says, he used his hands the opposite way.

Textual problem in this passage: see the notes.

Lam 2:3 (quotation, high confidence)

Notes and citation

Summary: God withdrew his help from Israel when the enemy came and turned his hand against her.

Lemma: Lam 2:3. Words are lost in the scan where marked ….

Notes on the original text

Digital text corrected (OCR debris): : “-“ν → .

Cite (SBL): Theodoret, Comm. Jer. 202.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-3

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

202.4PG 81

δ΄. Ἐγνέτειγε γὰρ τὸ " τόξον αὑτοῦ ὡς ἐχθρὸς, καὶ ἐστερέωσε δεξιὰν αὑτοῦ ὡς ὑπεγαντίος, καὶ ἀπέκτεινε πάντα τὰ ἐπιθυμήματά μου " ἐν σκηγῇ θυγατρὸς Σιών " ἐξέχεεν ὡς πῦρ τὸν θυμὸὶν αὖτοῦ. Καὶ γὰρ ἐν τῷ ναῷ τὰς σφαγὰς ἐτόλμησαν οἱ πολέμιοι. Διδάσκει δὲ ὁ λάγος, ὡς τοῦ Θεοῦ συγχω- ρήσαντος ἐκεῖνα πάντα ἐγένετο - ἐπειδὴ γὰρ ἥμαρτον, τὰ δυσμενῶν εἰργάσατο, καὶ διὰ τῶν πολεμίων καὶ τοὺς περιδόλους κατέλυσε, καὶ τὰς οἰκίας ἐνέπρησε, καὶ ἀνδράσι καὶ γυναιξὶ τὸ πένθος ἐπἦνεγκε, Τοῦτο γὰρ λέγει" (ς᾽.) ᾿Εξέσπασεν δ ὡς ἄμ- πολέμιοι τὸν θεῖον νεών. « Διέφθειρεν ἑορτὴν 8 αὖτοῦ. » Οὐκ ἔτι γὰρ ἑορτὰς ἐπετέλουν, ἀλλὰ θρηνεῖν ἠναγχάζοντος ε« Ἐπιλαθέσθαι "5 ἐποίησε Κύριος Σιὼν "' ἑορτῆς, καὶ σαδδάτου. » Προστέθεικε ὃὲ τῶν βασιλέων καὶ τῶν ἱερέων τὸν ὄλεθρον, καὶ τοῦ ναοῦ τὴν ἐρημίαν, καὶ τοῦ θυσιχστηρίου τὸν μιχσμὸν, καὶ τὴν τοῦ τείχους κατάλυσιν, καὶ τὸ πάντῶν ἀνιχρώτατον. ἐ Φωνὴν πολέμου ἔδωκαν ἐν οἴκῳ Κυρίου " » ὡς ψαλμὸν Λευϊτῶν. ε« Ἐν ἡμέρᾳ ἑορτῆς.» ᾿Αντὶ γὰρ τῆς συνήθους ὑμνῳδίας ὁ τῶν πολεμίων διϊυη.

d΄. Egneteige gar to " toxon hautou hōs echthros, kai estereōse dexian hautou hōs hypegantios, kai apekteine panta ta epithymēmata mou " en skēgę̄ thygatros Siōn " execheen hōs pyr ton thymoin autou. Kai gar en tǭ naǭ tas sphagas etolmēsan hoi polemioi. Didaskei de ho lagos, hōs tou Theou synchō- rēsantos ekeina panta egeneto - epeidē gar hēmarton, ta dysmenōn eirgasato, kai dia tōn polemiōn kai tous peridolous katelyse, kai tas oikias eneprēse, kai andrasi kai gynaixi to penthos epēnenke, Touto gar legei" (s᾽.) ᾿Exespasen d hōs am- polemioi ton theion neōn. « Diephtheiren heortēn 8 autou. » Ouk eti gar heortas epeteloun, alla thrēnein ēnanchazontos e« Epilathesthai "5 epoiēse Kyrios Siōn "' heortēs, kai saddatou. » Prostetheike hoe tōn basileōn kai tōn hiereōn ton olethron, kai tou naou tēn erēmian, kai tou thysichstēriou ton michsmon, kai tēn tou teichous katalysin, kai to pantōn anichrōtaton. e Phōnēn polemou edōkan en oikǭ Kyriou " » hōs psalmon Leuïtōn. e« En hēmerą heortēs.» ᾿Anti gar tēs synēthous hymnǭdias ho tōn polemiōn diïyē.

4. "For he bent his bow like an enemy, and set firm his right hand like an adversary, and killed all that was desirable to me in the tent of the daughter of Zion; he poured out his anger like fire." For the enemies dared to slaughter even in the temple. The passage teaches that all those things happened with God's permission; for since they had sinned, he did the work of foes, and through the enemies he destroyed the walls, burned the houses, and brought mourning on men and women. For this is what he says: … 6. "He tore up [his tent] like a vine …" … the enemies … the divine temple. "He destroyed his feast": for they no longer celebrated feasts, but were compelled to lament. "The Lord has made Zion forget feast and sabbath." He added also the destruction of the kings and the priests, the desolation of the temple, the defilement of the altar, the overthrow of the wall, and, most grievous of all: "They raised the noise of war in the house of the Lord, as a psalm of the Levites, on a day of feast." For instead of the customary hymnody, the … of the enemies …

Textual problem in this passage: see the notes.

Lam 2:4–7 (quotation, high confidence)

Notes and citation

Summary: God acted as Jerusalem's enemy, permitting slaughter in the temple and ending its feasts and sabbaths.

Lemmas: Lam 2:4, 2:6 and 2:7, with 2:5–9 paraphrased. Lines are lost in the scan where marked ….

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris inside a word; Latin column debris read as Greek letters; Migne's footnotes; OCR debris): (αν Ὁ ρήσαντος → ρήσαντος; ἐξδῖ : ἥμαρτον → ἥμαρτον; ᾿ 68 δέ, [ῃ Β ροπίτυγ ροϑ5ὶ δευτέρου. 59 Ἰοοιῖο. 75 ἐν --- αὐτοῦ. "πὸ ἴῃ οοά, γαι. Ρισμα. οἱ. 88 πῦρ φλ. Πες, Ιἐ6110 681 ὡς πῦρ φλόγα. ἐμοῦ. 89 τό. [)γ05. ἴῃ ἢ. 86 μου. ΜΒ τῆς νίκης- “4 Β καὶ τεταπεινωμένην. → ; Ἀ αι. (Ὗεπ5. 6.} Εἰ → ; ἄΠσΟΙαυγαυδηΐ, 5808 Ἰπρογα σοβουδηῖυγ. « → ; [ς6εἰΐ τ δίοη → ; χὶ Δὰ τῶν → τῶν; δίδιϊοπαπι (6. 01}, Αἰ → ; - 681]. [7] ε« όσοι Ρ6]}} οὐϊάσγιηϊ ἰπ ἀομιο οι ] → ; πΠΐ, » ἰἀπαυδπι → ; [ο60 ρϑαϊηοάϊα 5011 τοβομαρθαΐὶ υἱυ δία. [0 → .

Cite (SBL): Theodoret, Comm. Jer. 202.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-4

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

202.8PG 81

η΄. ᾿Ε.ἰογίσατο 5 Κύριος τοῦ διαφθεῖραι τεῖχος θυγατρὸς Σιών" ἐξέτεινε μέτρον. Τουτέστι, τὴν ἴσην καὶ δικαίαν ψῆφον " τοῦτο " καὶ ὁ μακάριος ἐθεάτατο Ζαχαρίας. Πάλιν δὲ τῶν πυλῶν, καὶ τῶν τειχῶν, καὶ τῶν ἀρχόντων μνημονεύσας, « Καὶ οὐκ ἔστι νόμος. » Πρὸ γὰρ τῆς ἐφόδου τῶν δι πολεμίων, ἀδεῶς παρεδαίνετο᾽ μετὰ δὲ τὴν τῆς πόλεως ἄλωτσιν, καὶ τοῦ ναοῦ τὸν ἐμπρησμὸν, οὐδὲ βουλόμενοι πληροῦν τὴν κατὰ νόμον λατρείαν ἐδύ- ναντο, « Καί γε προφῆται αὐτῆς οὐκ εὗρον "" ὄραστιν παρὰ Κυρίου. ν Τοὺς ψευδοπροφρήτας λέγει, τοὺς τὰ φευδῇ μαντευσαμένους αὐτῇ. Ὑποδείκνυσι καὶ τοὺς νους, καὶ αὐτὸς δὲ ὁ προφήτης βοΐ "

ē΄. ᾿E.iogisato 5 Kyrios tou diaphtheirai teichos thygatros Siōn" exeteine metron. Toutesti, tēn isēn kai dikaian psēphon " touto " kai ho makarios etheatato Zacharias. Palin de tōn pylōn, kai tōn teichōn, kai tōn archontōn mnēmoneusas, « Kai ouk esti nomos. » Pro gar tēs ephodou tōn di polemiōn, adeōs paredaineto᾽ meta de tēn tēs poleōs alōtsin, kai tou naou ton emprēsmon, oude boulomenoi plēroun tēn kata nomon latreian edy- nanto, « Kai ge prophētai autēs ouk heuron "" orastin para Kyriou. n Tous pseudoprophrētas legei, tous ta pheudę̄ manteusamenous autę̄. Hypodeiknysi kai tous nous, kai autos de ho prophētēs boï "

8. "The Lord has resolved to destroy the wall of the daughter of Zion; he has stretched out a measure": that is, an equal and just verdict. This the blessed Zechariah too beheld. And again, having mentioned the gates, the walls and the rulers, he says: "And there is no law." For before the attack of the enemies it was transgressed without fear; but after the capture of the city and the burning of the temple, not even those who wished could carry out the worship prescribed by the law. "And her prophets found no vision from the Lord." He means the false prophets, who prophesied falsehoods to her. He points out also the … and the prophet himself cries …

Lam 2:8–9 (quotation, high confidence) · Zech 2:1–2 (allusion, medium confidence)

Notes and citation

Summary: God measured out a just sentence on Jerusalem; after its fall the law's worship ceased and the false prophets had no vision.

Lemmas: Lam 2:8–9. Zechariah's measuring line: Zech 2:1–2. The comment breaks off in the scan.

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris (verse marker); Latin column debris inside a word; Latin column debris inside the sentence; Latin column debris read as Greek letters): Υεμ. 8. → ; δίον; οα!ομ δ πιοηδιταπι. ᾿ὰ α8ϊ, τα υ δηλ οἱ → ; Βὶ βοιιίοιείανγ, Πος → ; [9] Ελεία δυίοπι ἰοῦ πὶ ρΟΥΆΓιΝ)., πιυσοόγυιῃ.,, εἰ κειχῶν → τειχῶν; π6πὶ ἰγδηβαγθ θυ Ἰδφθιη : → ; δῤἠ΄ολρίαπι οἱ ἱποοπάϊαηι (ΘΠ ρ}}, → ; ροίοεναηι → ; πη). « → ; νἱδίοπριν ἃ θοιμίηο. » θ᾽ εἷς ρβϑιἀορτορ οί! 8, αυΐ → ; γαϊοἰ πα διηίατ οἱ (4154. 5665 οἰϊδιη → ; Ρτορ νοΐ οἰδιηδι : → .

Cite (SBL): Theodoret, Comm. Jer. 202.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-8

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

202.11PG 81

ια΄. ᾿Εξέλιπον ἐν δάκρυσιν οἱ ἐςθαΐϊμοί μου, ἐταράχθη ἡ κοιλία μου" ἐξεχύθη εἰς γὴν ἡ δὄξα5 μου ἐπὶ τὸ σύντριμμα τῆς θυγατρὸς τοῦ ( λαοῦ μοῦ. Δεΐχνυτι δὲ καὶ τὸ " πάντων ἐλεξινότατον πᾶθο:. « Ἐν τῷ ἐχλύεσθα: ν᾽ νήπια καὶ θηλάζοντα ε ἐν πλατείαις πόλεως. ν Ὃ γὰρ λιμὸς καὶ τὴν τῆς φύσεως φιλοστοργίαν ἐνίκησε. Τοῦτο γὰρ ἐπήγαγεν

ia΄. ᾿Exelipon en dakrysin hoi esthaïïmoi mou, etarachthē hē koilia mou" exechythē eis gēn hē doxa5 mou epi to syntrimma tēs thygatros tou ( laou mou. Deïchnyti de kai to " pantōn elexinotaton patho:. « En tǭ echlyestha: n᾽ nēpia kai thēlazonta e en plateiais poleōs. n Ho gar limos kai tēn tēs physeōs philostorgian enikēse. Touto gar epēgagen

11. "My eyes failed with tears, my belly was troubled, my glory was poured out on the ground at the ruin of the daughter of my people." He shows also the most pitiable suffering of all: "When infants and sucklings fainted in the streets of the city." For the famine overcame even nature's love for offspring. For he added:

Lam 2:11 (quotation, high confidence)

Notes and citation

Summary: The prophet weeps at the famine that left infants fainting in the streets.

Lemma: Lam 2:11.

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris inside a word; Latin column debris read as Greek letters): εκϑ. 11. δο[οοοτι πὶ → ; ϑθαίιιδ 651 υϑη ον πιδιιδ : οἰζιδα 68. ἵπ ἰοτταμι → ; οεἰνί(αιἷς. » → ; ἐπ- ἴδηι. 14 δι ἢ 651 408 υθῥιηχὶϊ : ἤγαγεν → ἐπήγαγεν.

Cite (SBL): Theodoret, Comm. Jer. 202.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-11

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

202.12PG 81

ιβ΄. Ταῖς μητράσιν αὑτῶν εἶπον, Ποῦ σῖτος καί οἶνος; ἐν τῷ ἐκλύεσθαι αὐτούς. Λέγει δὲ μὴ εὑρέσχειν ἀξίαν εἰκόνα τοῦ πάθους.

ib΄. Tais mētrasin hautōn eipon, Pou sitos kai oinos? en tǭ eklyesthai autous. Legei de mē heureschein axian eikona tou pathous.

12. "They said to their mothers, 'Where are grain and wine?' as they fainted." He says that he cannot find an image worthy of the suffering.

Lam 2:12–13 (quotation, high confidence)

Notes and citation

Summary: Starving children cry to their mothers for food; the suffering is beyond comparison.

Lemma: Lam 2:12 (2:13a paraphrased).

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris (verse marker)): γεβ5. 12. → ; εἰ υἶπιπι 7 → ; Ροτίτο τοϑιἐπιδιϊοπθηὶ οἱ πἶϑ. → .

Cite (SBL): Theodoret, Comm. Jer. 202.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-12

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

202.13PG 81

ιγ΄. Τί γὰρ, φησὶ, μαρτυρήσω σοι, καὶ ' τί σχει δὲ καὶ τῶν ψευδοπροφητῶν, τῶν τὰ χρηστὰ

ig΄. Ti gar, phēsi, martyrēsō soi, kai ' ti schei de kai tōn pseudoprophētōn, tōn ta chrēsta

13. "For what shall I testify to you," he says, "and what …" … He [mentions] also the false prophets, those who [foretold] good things …

Textual problem in this passage: see the notes.

Lam 2:13 (quotation, high confidence)

Notes and citation

Summary: The prophet has no comparison for Jerusalem's ruin and turns to the false prophets.

Lemma: Lam 2:13. Most of the lemma and comment is lost in the scan.

Notes on the original text

Digital text corrected (Latin column debris): γεμβ. 15. Θεά οπῖηι, αἷν, → ; οἷ οἰἴλη} ἰμ πο’ δη) ροουἀορτορί!ειλ 8, 40] → .

Cite (SBL): Theodoret, Comm. Jer. 202.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-13

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

202.14PG 81

ιδ΄. Προφρῆται γάρ σου, φησὶν, εἶδόν σοι μά- ταια, καὶ ἀφρρυσύνην" καὶ οὐκ ἀπεκάλυψαν τὴν ἀδικίαν σου, τοῦ" ἀποστρέψαι ὃ τὴν καὶ ἔξωσάν" σε. Ἐμποδὼν γὰρ ἐγένοντο τῇ μετα-τῆς πολλῆς ἀποστῆναι παρανομίας.

id΄. Prophrētai gar sou, phēsin, eidon soi ma- taia, kai aphrrysynēn" kai ouk apekalypsan tēn adikian sou, tou" apostrepsai ho tēn kai exōsan" se. Empodōn gar egenonto tę̄ meta-tēs pollēs apostēnai paranomias.

14. "For your prophets," he says, "saw for you vain things and folly, and they did not uncover your iniquity to turn back your [captivity] … and they drove you out." For they stood in the way of [her] change … to depart from her great lawlessness.

Textual problem in this passage: see the notes.

Lam 2:14 (quotation, high confidence)

Notes and citation

Summary: The false prophets flattered Jerusalem instead of exposing her sin, and so hindered her repentance.

Lemma: Lam 2:14. Words are lost in the scan where marked ….

Notes on the original text

Digital text corrected (Latin column debris): Υεμβ. 14. Ῥγορδοίῳ ἐπίηι ἱμὶ, ἴθ αυΐ!, νἱώογμηί → ; Ὁ εἰνὲ ναπα, εἰ διε παλὶ Σ οι → ; ἠ [6. → ; ἐσγρ. « ὅλοι. πὶ, 4. ἰπ τ Τρι πη γεμ5. 1. «Ἐρο νἱν, νἱάθηϑ ραιροτίαίδηι. » Γ᾿ ο- ἢ ρ] δηλ δία π). → .

Cite (SBL): Theodoret, Comm. Jer. 202.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-14

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

202.15PG 81

ιε΄, Ἐχρύτησαν ἐπὶ σὲ χεῖρας πάντες οἱ παραπορευόμενοι τὴν ὁδόν" ἐσύρισαν, κεφαλὴν αὐτῶγ ἐπὶ τὴν θυγατέρα “Ιερουσαλήμ. Ἴδιον τοῦτο τῶν θαυμαζόντων τὴν ἐπὶ τὰ χείρω μεταθολήν. Λέγει δὲ καὶ ἅπερ ἔλεγον " « Εἰ " αὐτὴ ἣν ἡ πόλις στέφανος " δόξης", καλὴ εὐπρέπεια, εὐφροσύνη πάσης τῆς γῆς; » Λέγει πάντα ταῦτα πεπληρῶσθαι κατὰ τὰς θείας προῤῥήσεις " διδάσκει δὲ "0 καὶ οἵοις οἱ δυσμενεῖς ἐχέχρηντο λόγοις, ἐφτδόμενοι τοῖς συμδεθηχότιν αὐτῇ κακοῖς. « Αὕτη γὰρ" ἡ ἡμέρα ἣν προσεδοχῶμεν'", εὕρομεν καὶ εἴδομεν αὐτὴν "",..» Τοῦτο γὰρ καὶ ὁ μακάριος προεἴπε Δαθίδ: « Ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν, μυχτηρισμὸς καὶ χλευασμὸς τοῖς κύκλῳ ἡμῶν. ν» Καὶ πάλιν " « Ἔθου ἡμᾶς εἰς ὀνειδισμὸν" ἐν τοῖς ἔθνεσι, κίνησιν κεφαλῆς ἐν τοῖς λαοῖ:.» ὁ προφήτης, τοῖς περιθόλοις καὶ τῇ πόλει παρακελεύεται νύκτωρ καὶ μεθ᾽ ἡμέραν δακρύειν, διὰ τὰς παντοδαπὰς συμφυράς" λέγει δὲ καὶ τὴν ὑπερδολὴν τῶν κακῶν. « Εἰ φάγονται" γυναῖκες καρπὸν κοιλίας αὑτῶν; ἐπιφυλλίδα '6 ἐποίησε μάγειρος. » Τουτέστι, τὸν ἐψίγονον καρπὸν ἥψησε. Τοῦτο γὰρ ἐπήγαγε" ἐ Φονευθήσονται νήπια πολλὰ "7 θηλάζοντα μασθούς. ν» Προστίθησι δὲ καὶ τὴν ἑτέραν ἀτοπίαν" « Ἐὲ ᾽" ἀποχτενοῦσιν ἐν ἁγιάσματι Κυρίου ἱερέα καὶ προφήτὴν; » Καὶ τῇ τῶν προσώπων ποιότητι, καὶ τοῦ τόπου, ἔδειξε τὴν τοῦ πάθους ὑπερθολήν. δὲ τῶν γεγηρακότων " καὶ τῶν μειρακίων καὶ ( τῶν παρθένων τὸν ἀνδραποδισμὸν, ἐπήγαγεν " Ἑκάλεσας " ὡς εὶς " ἡμέραν ἑορτῆς παροικίαν, 33 μου κυχιἸόθεν" καὶ οὐκ ἐγένετο ἐν’ ἡμέρᾳ μέγος. Τῶν γὰρ πολεμίων τὴν ἔφοδον δείσαντες, ὡς εἰς ὀχυρὰν τὴν πόλιν κατέφυγον " ἐκεῖ μέντοι πάντες ἑάλωσαν " εἰώθασι δὲ καὶ κατὰ τὸν τῶν ἑορτῶν χαιρὺν ἐχεΐῖ πάντες συντρέχειν " οὗ δὴ χάριν τὴν ἅλωσιν καὶ ἐπλήθυνα, καὶ ὁ ἐχθρὸς ᾿δ πάντα συνετέλεσε. » Μάταιός μου, φησὶν, ὁ πόνος ἐγένετο " τῶν τροφίμων γὰρ πάντων ἔρημος ἐγενόμην. Ἐνταῦθα τὸν δεύτερον

ie΄, Echrytēsan epi se cheiras pantes hoi paraporeuomenoi tēn hodon" esyrisan, kephalēn autōg epi tēn thygatera “Ierousalēm. Idion touto tōn thaumazontōn tēn epi ta cheirō metatholēn. Legei de kai haper elegon " « Ei " autē hēn hē polis stephanos " doxēs", kalē euprepeia, euphrosynē pasēs tēs gēs? » Legei panta tauta peplērōsthai kata tas theias prorrhēseis " didaskei de "0 kai hoiois hoi dysmeneis echechrēnto logois, ephtdomenoi tois symdethēchotin autę̄ kakois. « Hautē gar" hē hēmera hēn prosedochōmen'", heuromen kai eidomen autēn "",..» Touto gar kai ho makarios proeipe Dathid: « Egenēthēmen oneidos tois geitosin hēmōn, mychtērismos kai chleuasmos tois kyklǭ hēmōn. n» Kai palin " « Ethou hēmas eis oneidismon" en tois ethnesi, kinēsin kephalēs en tois laoi:.» ho prophētēs, tois peritholois kai tę̄ polei parakeleuetai nyktōr kai meth᾽ hēmeran dakryein, dia tas pantodapas symphyras" legei de kai tēn hyperdolēn tōn kakōn. « Ei phagontai" gynaikes karpon koilias hautōn? epiphyllida '6 epoiēse mageiros. » Toutesti, ton epsigonon karpon hēpsēse. Touto gar epēgage" e Phoneuthēsontai nēpia polla "7 thēlazonta masthous. n» Prostithēsi de kai tēn heteran atopian" « Ee ᾽" apochtenousin en hagiasmati Kyriou hierea kai prophētēn? » Kai tę̄ tōn prosōpōn poiotēti, kai tou topou, edeixe tēn tou pathous hypertholēn. de tōn gegērakotōn " kai tōn meirakiōn kai ( tōn parthenōn ton andrapodismon, epēgagen " Hekalesas " hōs eis " hēmeran heortēs paroikian, 33 mou kychiIothen" kai ouk egeneto en’ hēmerą megos. Tōn gar polemiōn tēn ephodon deisantes, hōs eis ochyran tēn polin katephygon " ekei mentoi pantes healōsan " eiōthasi de kai kata ton tōn heortōn chairyn echeïi pantes syntrechein " hou dē charin tēn halōsin kai eplēthyna, kai ho echthros ᾿d panta synetelese. » Mataios mou, phēsin, ho ponos egeneto " tōn trophimōn gar pantōn erēmos egenomēn. Entautha ton deuteron

15. "All who pass by on the way clapped their hands at you; they hissed and wagged their head at the daughter of Jerusalem." This is what people do when they are astonished at a change for the worse. He states also what they were saying: "Is this the city, the crown of glory, the fair beauty, the joy of all the earth?" He says that all these things have been fulfilled according to the divine predictions. He teaches also what words the foes used as they gloated over the evils that had befallen her: "For this is the day we were waiting for; we have found it, we have seen it." This too the blessed David foretold: "We have become a reproach to our neighbours, a scorn and a derision to those round about us"; and again: "You have made us a reproach among the nations, a shaking of the head among the peoples." … the prophet bids the walls and the city weep night and day because of calamities of every kind; and he states the extremity of the evils: "Shall women eat the fruit of their womb? The cook has made a gleaning": that is, he boiled the newborn fruit. For he added: "Many infants at the breast shall be slain." He adds also the other outrage: "Shall they kill priest and prophet in the sanctuary of the Lord?" By the rank of the persons and of the place he showed the extremity of the suffering. [Having described] the enslavement of the old, the youths and the virgins, he added: "You called my sojourners from round about as to a day of feast, and on the day there was none [who escaped or] remained." For in fear of the enemies' attack they fled to the city as to a stronghold, and there they were all captured. They are accustomed also to flock there at the time of the feasts; for this reason [he likened] the capture … "and I multiplied, and the enemy finished them all." My labour, she says, has been in vain; for I have been left bereft of all my nurslings. Here [ends] the second …

Textual problem in this passage: see the notes.

Lam 2:15–22 (quotation, high confidence) · Ps 79:4 (78:4 LXX) (quotation, high confidence) · Ps 44:14 (43:15 LXX) (quotation, high confidence)

Notes and citation

Summary: Passers-by and enemies mock fallen Jerusalem, as David foretold; famine drives mothers to eat their children and priests are killed in the sanctuary.

Lemmas: Lam 2:15–16, 2:20–22 (2:17–19 paraphrased). David: Ps 79:4 (LXX 78:4) and Ps 44:14 (LXX 43:15). Lines are lost in the scan where marked …; the lemma of 2:22 is damaged.

Notes on the original text

Digital text corrected (OCR debris): ὦ χῷ,. → .

Cite (SBL): Theodoret, Comm. Jer. 202.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/202-15

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

Chapter 203

203.1PG 81

ἤλρχεται δὲ οὕτω τοῦ τρίτου" α΄. Ἐγὼ ἀνὴρ ὁ βλέπων πτωχείαν "᾿. Διαφερόντως γὰρ οὗτος ὁ προφήτης παρὰ πάντας " τῶν συμφορῶν τὸν καιρὸν προεφήτευσε "“ πτωχείαν τοί. γυν καλεῖ τὴν ἔνδειαν τῶν ἀγαθῶν, ἐν ἢ ιξ ι Ἐν ῥάθδῳ θυμοῦ "5, Παρέλαδέ με, καὶ ἀπ- ἠγαγέ μὲ εἰς σκότος καὶ οὗ φῶς. Οἰκειοῦται τὰ κατὰ τῆς πόλεως πάθη, καὶ καλεῖ σκότος τὴν Υ. Πλὴν ἐν ἐμοὶ ἐπέτρεψεν " " ἤλλαξε "' χεῖρα αὑτοῦ δλην τὴν ἡμέραν. Πάλα! γάρ μοι τὰ ἀγαθὰ χορηγῶν, νῦν τὰς παιδείας ἐπάγει. Τοῦτο γὰρ δηλοῖ τὸ, « "ἤλλαξε χεῖρα αὐτοῦ. »

ēlrchetai de houtō tou tritou" a΄. Egō anēr ho blepōn ptōcheian "᾿. Diapherontōs gar houtos ho prophētēs para pantas " tōn symphorōn ton kairon proephēteuse "“ ptōcheian toi. gyn kalei tēn endeian tōn agathōn, en ē ix i En rhathdǭ thymou "5, Parelade me, kai ap- ēgage me eis skotos kai hou phōs. Oikeioutai ta kata tēs poleōs pathē, kai kalei skotos tēn Y. Plēn en emoi epetrepsen " " ēllaxe "' cheira hautou dlēn tēn hēmeran. Pala! gar moi ta agatha chorēgōn, nyn tas paideias epagei. Touto gar dēloi to, « "ēllaxe cheira autou. »

The third begins thus: 1. "I am the man who sees poverty." For this prophet, beyond all the others, prophesied the time of the calamities; so he calls "poverty" the lack of good things, in which … "By the rod of his anger. 2. He took me and led me away into darkness and not light." He makes his own the sufferings that came on the city, and calls … darkness. 3. "But against me he turned, he changed his hand all the day." For formerly he supplied me with good things; now he brings disciplines. This is what "he changed his hand" shows.

Textual problem in this passage: see the notes.

Lam 3:1–3 (quotation, high confidence)

Notes and citation

Summary: The third Lamentation opens with the prophet speaking as one who has seen the city's ruin and God's hand turned against it.

Lemmas: Lam 3:1–3. Words are lost in the scan where marked ….

Notes on the original text

Digital text corrected (Latin column debris): Α' [Ιπ → .

Cite (SBL): Theodoret, Comm. Jer. 203.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-1

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

203.4PG 81

δ΄. Ἑπαλαίωσε δ σάρκας μου, καὶ δέρμα μου" ὀστᾶ μου σγνέτριψε, Ταῦτα γὰρ πάντα ἡ ἀθυμία ποιεῖ,

d΄. Hepalaiōse d sarkas mou, kai derma mou" osta mou sgnetripse, Tauta gar panta hē athymia poiei,

4. "He made my flesh and my skin grow old; he broke my bones." For despondency does all these things.

Lam 3:4 (quotation, high confidence)

Notes and citation

Summary: Grief wastes the body.

Lemma: Lam 3:4.

Cite (SBL): Theodoret, Comm. Jer. 203.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-4

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

203.5PG 81

ε΄. ᾿Αγῳχοδόμησδ κατ᾽ ἐμοῦ, καὶ ἐχύκιϊωσέ μ6 33, ᾿Αγτὶ τοῦ, διαφυγεῖν οὐ δύναμαι τὰ ἐπενεχθέντα κακά " δηλοῖ δὲ καὶ τὸν ἔξωθεν περέδολον,

e΄. ᾿Agǭchodomēsd kat᾽ emou, kai echykiïōse m6 33, ᾿Agti tou, diaphygein ou dynamai ta epenechthenta kaka " dēloi de kai ton exōthen peredolon,

5. "He built up against me, and encircled me": that is, I cannot escape the evils brought upon me. He points also to the wall outside.

Textual problem in this passage: see the notes.

Lam 3:5 (quotation, high confidence)

Notes and citation

Summary: The siege works shut the city in with no escape.

Lemma: Lam 3:5 (the rest of the verse lost in the scan). "The wall outside" is presumably the besiegers' wall.

Cite (SBL): Theodoret, Comm. Jer. 203.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-5

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

203.6PG 81

ς΄. Κερᾳλήν δ΄ μου ἐμόχθησεν 35, ἐκχάθισέ 3 μου ἐν σκοτεινοῖς, ὡς γεχροὺς αἰῶνος. Τὴν πικρὰν δουλείαν διὰ τούτων αἰνίττεται " καὶ γὰρ τοῦ Σεδεκίου τοὺς ὀφθαλμοὺς ὁ Βαδυλώνιος μύλων. παρέδωκε" τοῦτο δὲ καὶ τὰ ἐπαγόμενα δηλοῖ, ζ, Εδάρυνε τὸν 88 ζυγὸν τοῦ τραχήλου μου. Ὦμοτάτοις γάρ με δεσπόταις δουλεύειν ἤνάγκασε.

s΄. Kerąlēn d΄ mou emochthēsen 35, ekchathise 3 mou en skoteinois, hōs gechrous aiōnos. Tēn pikran douleian dia toutōn ainittetai " kai gar tou Sedekiou tous ophthalmous ho Badylōnios mylōn. paredōke" touto de kai ta epagomena dēloi, z, Edaryne ton 88 zygon tou trachēlou mou. Ōmotatois gar me despotais douleuein ēnankase.

6. "My head he wearied; he seated me in dark places like the dead of long ago." By these words he hints at the bitter slavery; for the Babylonian [put out] Zedekiah's eyes and handed him over to the mill. This is shown also by what follows: 7. "He made heavy the yoke on my neck." For he forced me to serve most savage masters.

Textual problem in this passage: see the notes.

Lam 3:6–7 (quotation, high confidence) · Jer 52:11 (allusion, high confidence)

Notes and citation

Summary: The darkness of the lament hints at Zedekiah, blinded and sent to the mill, and at harsh slavery.

Lemmas: Lam 3:6–7 (LXX). A word is lost in the scan before "Zedekiah's eyes"; the mill: Jer 52:11 (LXX "house of the mill").

Cite (SBL): Theodoret, Comm. Jer. 203.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-6

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

203.8PG 81

η΄. Καὶ γε ὅτι" κεκράξομαι, καὶ βοήσῳ. Οὐ δέχεται γάρ μου δεομένου " τὴν δέησιν. θ᾽, ᾿Αγῳχοδόμησε τὰς ὁδούς μου ἐν μαρμάρῳ ",, γαὶλ τὰς τρίδους μου ἠφάνισε. Συνέχομαι γὰρ κακοῖς, ἃ διαφυγεῖν οὐ δύναμαι. ὡς λέων ἐν χρυξφρίοις. Κατεδίωξέ μ8" ἀφἐστηχότα, καὶ διετάραξό " με. Ἔδειξε τῆς παιδείας τὸ δίκαιον" ἐγὼ γὰρ, φησὶν, ἀπέστην "' προτέρα " εἶθ᾽ οὕτως αὑτὸς τιμωρίαν ἐπήνεγκε. Τούτων μέντοι τῶν προῤῥήσεων καὶ οἱ ἀρχαιότεροι μέμνηνται προφῆται. “Εθετό με ἠφαγνισμέγην" (ιβ΄.) Ἐγέτειγε τὸ τόξον αὑτοῦ " καὶ ἑστήωσέ μὲ ὡς σκοπὸν εἰς βέιϊος. Οἱ κατὰ σκοποῦ βάλλοντες, καὶ ταύτην μελετῶντες τὴν τέχνην, οὗ δύο καὶ τρία καὶ τέσσαρα, ἀλλὰ πολλὰ πέμπειν εἰώθασι βέλη. Τὸ ἐπάλληλον «ἧς συμφορᾶς " διὰ τῶν εἰκόνων "5 δεδήλωκε, Δέγει δὰ καὶ τῆς ψυχῆς τὴν ὀδύνην " γεφροὺς γὰρ ταὺς λογισμοὺς καλεῖ " καὶ ὅτι ἐπίχαρτος ἐγένετο τοῖς ἐχθροῖς, " καὶ τὰς ἐπενεχθείσας αὐτῇ " συμφορὰς ἄδοντες διετέλουν " Ἐγύμνωσς γάρ με, φησὶ, πάσης ἰσχύος. Τοῦτο γὰρ δηλοῖ τό" ις΄. ᾿Εξέδαιϊεν δ' ἐν ψήφῳ τοὺς ὀδόντας μου, καὶ ἐψώμισέ μὲ "' σποδόν. Ὃ δὲ Σύρος, Ἐν πέτρα, λέγει, ἐστέρησέ με" καὶ τῆς προτέρας εἰρήνης, καὶ Σ, φῶὧν παντοδαπῶν ἀγαθῶν. ιη΄. Καὶ εἶπον, ᾿Απώλετο νίκη δ μου, καὶ ἡ ἐλπίς μου ἀπὸ Κυρίου. ᾿Απηγόρευσα, φησὶ, τὰς χρηστοτέρας ἐλπίδας, ἀλλ᾽ ὅμως τῇ συνεχεῖ τῶν ἀνιαρῶν μνήμῃ τὴν Ψυχὴν κατατήχω, καὶ εἰς ἔλεον τὸν Δεσπότην ἐφέλχομα!. πομὲν δ᾽, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ. Εἰ γὰρ σύμμετρον τῇ ἁμαρτίᾳ τὴν τιμωρίαν ἐπήγαγεν, οὐκ ἂν οὐδὲ ἡμεῖς διεφύγομεν τὴν σφαγήν. Εἶτα ὁ προφήτης τὴν ὑπὲρ αὐτῶν ἱκετείαν Ἐπειδὴ σκότος τὴν συμφορὰν προσηγόρευσεν, ὅρ- Ἐπληδ᾽ ἡ πίστις σου εἰς τὰς πρωΐας 5,» Τῆς γὰρ καὶ ἡ καρδία μου ἐξέλιπε.

ē΄. Kai ge hoti" kekraxomai, kai boēsǭ. Ou dechetai gar mou deomenou " tēn deēsin. th᾽, ᾿Agǭchodomēse tas hodous mou en marmarǭ ",, gail tas tridous mou ēphanise. Synechomai gar kakois, ha diaphygein ou dynamai. hōs leōn en chryxphriois. Katediōxe m8" aphestēchota, kai dietaraxo " me. Edeixe tēs paideias to dikaion" egō gar, phēsin, apestēn "' protera " eith᾽ houtōs hautos timōrian epēnenke. Toutōn mentoi tōn prorrhēseōn kai hoi archaioteroi memnēntai prophētai. “Etheto me ēphagnismegēn" (ib΄.) Egeteige to toxon hautou " kai hestēōse me hōs skopon eis beiïos. Hoi kata skopou ballontes, kai tautēn meletōntes tēn technēn, hou dyo kai tria kai tessara, alla polla pempein eiōthasi belē. To epallēlon «hēs symphoras " dia tōn eikonōn "5 dedēlōke, Degei da kai tēs psychēs tēn odynēn " gephrous gar taus logismous kalei " kai hoti epichartos egeneto tois echthrois, " kai tas epenechtheisas autę̄ " symphoras adontes dieteloun " Egymnōss gar me, phēsi, pasēs ischyos. Touto gar dēloi to" is΄. ᾿Exedaiïen d' en psēphǭ tous odontas mou, kai epsōmise me "' spodon. Ho de Syros, En petra, legei, esterēse me" kai tēs proteras eirēnēs, kai S, phōōn pantodapōn agathōn. iē΄. Kai eipon, ᾿Apōleto nikē d mou, kai hē elpis mou apo Kyriou. ᾿Apēgoreusa, phēsi, tas chrēstoteras elpidas, all᾽ homōs tę̄ synechei tōn aniarōn mnēmę̄ tēn Psychēn katatēchō, kai eis eleon ton Despotēn ephelchoma!. pomen d᾽, hoti ou synetelesthēsan hoi oiktirmoi autou. Ei gar symmetron tę̄ hamartią tēn timōrian epēgagen, ouk an oude hēmeis diephygomen tēn sphagēn. Eita ho prophētēs tēn hyper autōn hiketeian Epeidē skotos tēn symphoran prosēgoreusen, hor- Eplēd᾽ hē pistis sou eis tas prōïas 5,» Tēs gar kai hē kardia mou exelipe.

8. "And when I cry out and shout": for he does not accept my petition when I entreat. 9. "He walled up my ways with marble; he obliterated my paths." For I am held fast by evils that I cannot escape. 10. "… a lion in hiding places. 11. He pursued me when I had turned away, and threw me into confusion." He showed the justice of the discipline: for I, he says, departed first, and only then did he bring punishment. The older prophets too mention these predictions. "He made me desolate. 12. He bent his bow and set me as a mark for the arrow." Those who shoot at a mark and practise this art are accustomed to send not two or three or four arrows, but many. By these images he has shown how calamity followed calamity. He speaks also of the soul's pain, for he calls the thoughts "kidneys"; and he says that she became a laughingstock to the enemies, and that they kept singing of the calamities brought upon her. For he stripped me, she says, of all strength. This is what … shows. 16. "He broke my teeth with gravel, and fed me with ashes." The Syrian says "with a stone." He deprived me both of the former peace and of good things of every kind. 18. "And I said: My victory has perished, and my hope from the Lord." I gave up, she says, the better hopes; yet by the constant remembrance of my griefs I melt my soul, and draw the Master to mercy. "… we [did not fail], for his compassions have not come to an end." For if he had brought a punishment proportionate to the sin, not even we would have escaped the slaughter. Then the prophet … the supplication on their behalf. Since he called the calamity darkness, … "Great is your faithfulness, in the mornings." For … "and my heart fainted."

Textual problem in this passage: see the notes.

Lam 3:8–23 (quotation, high confidence)

Notes and citation

Summary: God, like a hunter and archer, hemmed in and struck Jerusalem for her sin; yet his compassion kept a remnant alive.

Lemmas: Lam 3:8–12, 3:16, 3:18, 3:22–23 (LXX), with 3:13–14 and 3:17 paraphrased. Many lines are lost in the scan (marked …), including the start of 3:10 and the words between 3:18 and 3:22. "The Syrian" is a reading of another version known to Theodoret.

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris inside a word; Latin column debris read as Greek letters; Migne's footnotes and Latin column debris): δῖ οἸηηΐα ρατίξ πη ϑι εἴ. πῶς ἀδδίᾳ πὶ ΘΟ πὶ δου! γερᾳ. 9, Αἰ οἰ οπὶτὸς, → ; λογιατ-- (απι. Ουἱΐ ἰΔουϊαπίαν «ὦ σμοὺς → λογισμοὺς; ἢ οοφἰ18110}, οἱ 86 ὀχουδιίοπὶ [ἀοἰᾶπὶ 6556 οἷ → ; οἶδ ἴῃ καὶ ἡ Βροῖ, Ἰοοιἴο ἐν σχοτεινηῖς ἐκάθισέ με. 58 τὸν--- μου. Πς δὰ ἐδ χαλκόν μου. " ὅτι. ἔχφίδί ἴΔη11}}} ἰη ΑἸα. εἰ (οἴηρ!. 5 Β δεομένης. " ἐν ὁϑῖ κατέπαυσε. ν᾽ Β ἀφέστην. " Β τῶν συμφορῶν. "5 Β. τῆς εἰκόνος. 59 οἵ; [ε5. ἴῃ Β, δ0 Β αὐτοῖς. : Υξαβ. 16. Ε͵σοὶ! ἐν ἰαρί υ ἀδμίθδ, πιδος εἰ εἰϑαυΐ Α → ; γεκϑβ. (8, Εἰ αἰαὶ: ον υἱοίοτία πιο; εἰ δρεξ → ; οι πυπὶ δ → ; πἰ βου] οοτάΐδιῃ, → ; ()υἷα σα] απϑί μυῖαι ποπιϊρανὶι ἰσπόῦγας, τη οποπι → .

Cite (SBL): Theodoret, Comm. Jer. 203.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-8

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

203.24PG 81

κδ΄. Μερίς μου Κύριος, εἶπεν ἡ ψυχή μου. διὰ τοῦτο ὑπομεγῶ αὐτόν 5, Ἕ τέραν, φησὶν, οὐκ ἔχω καταφυγὴν, ἀλλὰ τὴν σὴν προσμένω βοήθειαν, Εἶτα διδάσκει τῆς εἰς Θεὸν ἐλπίδος τὸ χρήσιμον.

kd΄. Meris mou Kyrios, eipen hē psychē mou. dia touto hypomegō auton 5, He teran, phēsin, ouk echō kataphygēn, alla tēn sēn prosmenō boētheian, Eita didaskei tēs eis Theon elpidos to chrēsimon.

24. "'The Lord is my portion,' said my soul; 'therefore I will wait for him.'" I have no other refuge, he says; I wait for your help. Then he teaches how useful hope in God is.

Lam 3:24 (quotation, high confidence)

Notes and citation

Summary: With no other refuge, the soul waits on the Lord.

Lemma: Lam 3:24.

Notes on the original text

Digital text corrected (Latin column debris): ἰπ θὲ → .

Cite (SBL): Theodoret, Comm. Jer. 203.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-24). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-24

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

203.25PG 81

χε’, κς΄. ᾿Αγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτόν ψυχὴ, ἣ ζητήσει αὑτὸν, ζήσεται". 'Αγαπῶς ἀο- τοῦ Κυρίου "5, Ταῦτα εἰς ψυχαγωγίαν τῶν ἀθυμούντων διδάσκει “4, καὶ ἕτερα,

che’, ks΄. ᾿Agathos Kyrios tois hypomenousin auton psychē, hē zētēsei hauton, zēsetai". 'Agapōs ao- tou Kyriou "5, Tauta eis psychagōgian tōn athymountōn didaskei “4, kai hetera,

25–26. "The Lord is good to those who wait for him; the soul that seeks him will live." "It is good … of the Lord." He teaches these things, and others too, for the comfort of the despondent.

Lam 3:25–26 (quotation, high confidence)

Notes and citation

Summary: God is good to those who wait for him; the words are meant to comfort the despondent.

Lemmas: Lam 3:25–26 (LXX); the lemma of 3:26 is damaged in the scan.

Notes on the original text

Digital text corrected (Latin column debris inside a word): ἀθυμούνοἰ, εἱ 4}18, πων → ἀθυμούντων.

Cite (SBL): Theodoret, Comm. Jer. 203.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-25

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-203-25) · 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.

203.27PG 81

κζ’, χη. ᾿Αγαθὸνγ ἀνδρὶ, ὅταν ἄρῃ ζυγὸν 9 ἐκ γεότητος δ αὑτοῦ. Καθήσεται κατὰ μόνας, καὶ σιωπήσει, ὅτι ἦρεν ἐφ’ ἑαυτὸν ζυγὸν βαρύν". Τοῦτο καὶ ὁ μακάριος ἔφη Δαβὶδ" ει ᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου"» τὸ δὲ, « Καθέσεται κατὰ μόνας καὶ σιωπή- σεῖ,» καρτερεῖν διδάσκει, καὶ ὑπομένειν τὰ λυπηρά. Συμφωνεῖ δὲ καὶ τὰ ἐπαγόμενα" κθ’, λ΄. Δώσει ἐ» χώματι «στόμα αὑτοῦ “ " ἄρα ἐστὶν ὑπομονῆς ἐλπίς 1". Δώσει τῷ παίοντι αὐτὸν σιαγόνα αὑτοῦ "". καὶ χορτασθήσεται ὀγει- Εὐαγγελικὸς οὗτος ὁ νόμος "5 " ὁ γὰρ Κύριος ἢ διηγόρευσε 1", τῷ παίοντι τὴν σιαγόνα τὴν δεξιὰν, στρέψαι καὶ τὴν ἄλλην. Τὸ δὲ, « Δώσει ἐν χώματι στόμα αὑτοῦ, » ὁ Σύρος « ἐν γῇ ν εἶπε " τουτέστι, σιγήσει, καὶ οἴσει γενναίως τὰς λοιδορίας καὶ τὰ ὀνείδη, ὥσπερ γῆς ἔχων πεπληρωμένον τὸ στόμα. Τοῦτο καὶ ὁ θεσπέσιος Δαδὶδ ἐδήλωσε 15" « Ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου, ἐταπεινώ- θην, καὶ ἐκωφώθην 15, καὶ ἐσίγησα ἐξ ἀγαθῶν. » Εἴτα διδάσκει, ὡς οὐκ ἐπὶ πλεῖστον κέχρηται ταῖς παιδείαις ὁ Δεσπότης, φιλάνθρωπος ὧν, ἀλλὰ μετὰ τὴν παιδείαν ἐπάγει τὸν ἔλεον. Ἅγ' Οὐ "1. γὰρ ἐταπείνωσε, φησὶν, ἐξ ὅλης καρδίας "8 αὑτοῦ οὐδὲ ἀπώσατο υἱοὺς ἀνθρώπων. Ὀργιζομένου γὰρ τὸ σχῆμα, τὸ δὲ βούλημα φιλαὐθρωπίας μεστόν. Εἰς ὠφέλειαν μέντοι τῶν ἀνθρώπων κέχρηται τῇ παιδείχ" τοῦτο γὰρ ἐπήγαγε" λδ᾽, Τοῦ ταπεινῶσαι ὑπὸ τοὺς πόδας αὑτοῦ πάντας δεσμίους γῆς, τουτέστι, τοὺς τῇ γῇ προσδεδεμένους, καὶ μετάρσιον οὐκ ἔχοντας φρόνημα " ἀδικίᾳ γὰρ συζῶσι, καὶ τὸν ἐφορῶντα οὐ λξ, λη΄. Τίς οὕτως εἶπε, καὶ ἐγένετο,; Κύριος οὐκ ἐνετείλατο. Ἐκ στόματος Ὑψίστου οὐκ ἐκπορεύσεται τὰ κακὰ καὶ τὰ ἀγαϑὰ 5 ἡμῶν 5'. Τὴν πρόνοιαν ἀναιρούντων ὁ λόγος κατηγορεῖ" οὗτοι γὰρ εἱμαρμένῃ καὶ τύχῃ ἀνατιθέασι τὰ γιγνόμενα 5".

kz’, chē. ᾿Agathong andri, hotan arę̄ zygon 9 ek geotētos d hautou. Kathēsetai kata monas, kai siōpēsei, hoti ēren eph’ heauton zygon baryn". Touto kai ho makarios ephē Dabid" ei ᾿Agathon moi, hoti etapeinōsas me, hopōs an mathō ta dikaiōmata sou"» to de, « Kathesetai kata monas kai siōpē- sei,» karterein didaskei, kai hypomenein ta lypēra. Symphōnei de kai ta epagomena" kth’, l΄. Dōsei e» chōmati «stoma hautou “ " ara estin hypomonēs elpis 1". Dōsei tǭ paionti auton siagona hautou "". kai chortasthēsetai ogei- Euangelikos houtos ho nomos "5 " ho gar Kyrios ē diēgoreuse 1", tǭ paionti tēn siagona tēn dexian, strepsai kai tēn allēn. To de, « Dōsei en chōmati stoma hautou, » ho Syros « en gę̄ n eipe " toutesti, sigēsei, kai oisei gennaiōs tas loidorias kai ta oneidē, hōsper gēs echōn peplērōmenon to stoma. Touto kai ho thespesios Dadid edēlōse 15" « En tǭ systēnai ton hamartōlon enantion mou, etapeinō- thēn, kai ekōphōthēn 15, kai esigēsa ex agathōn. » Eita didaskei, hōs ouk epi pleiston kechrētai tais paideiais ho Despotēs, philanthrōpos hōn, alla meta tēn paideian epagei ton eleon. Hag' Ou "1. gar etapeinōse, phēsin, ex holēs kardias "8 hautou oude apōsato huious anthrōpōn. Orgizomenou gar to schēma, to de boulēma philauthrōpias meston. Eis ōpheleian mentoi tōn anthrōpōn kechrētai tę̄ paideich" touto gar epēgage" ld᾽, Tou tapeinōsai hypo tous podas hautou pantas desmious gēs, toutesti, tous tę̄ gę̄ prosdedemenous, kai metarsion ouk echontas phronēma " adikią gar syzōsi, kai ton ephorōnta ou lx, lē΄. Tis houtōs eipe, kai egeneto,? Kyrios ouk eneteilato. Ek stomatos Hypsistou ouk ekporeusetai ta kaka kai ta agaϑa 5 hēmōn 5'. Tēn pronoian anairountōn ho logos katēgorei" houtoi gar heimarmenę̄ kai tychę̄ anatitheasi ta gignomena 5".

27–28. "It is good for a man when he bears a yoke from his youth. He will sit alone and be silent, because he has taken a heavy yoke upon himself." This the blessed David too said: "It is good for me that you humbled me, that I might learn your ordinances." And "he will sit alone and be silent" teaches us to persevere and to endure what is painful. What follows agrees as well: 29–30. "He will put his mouth in the dust, if perhaps there is hope of endurance; he will give his cheek to the one who strikes him, and be filled with reproaches." This is a law of the Gospel; for the Lord prescribed that to one who strikes the right cheek we should turn the other also. For "he will put his mouth in the dust" the Syrian said "in the earth": that is, he will be silent and bear insults and reproaches nobly, as though his mouth were filled with earth. This the inspired David too showed: "When the sinner stood up against me, I was humbled and made deaf, and kept silent from good things." Then he teaches that the Master, who loves humankind, does not use disciplines for very long, but after the discipline brings mercy. 33. "For he did not humble from his whole heart, nor did he cast off the sons of men." For the appearance is that of one angry, but the intention is full of love for humankind; and he uses discipline for the benefit of human beings. For he added: 34. "To humble under his feet all the prisoners of the earth": that is, those bound fast to the earth and having no lofty thought; for they live together with injustice, and the one who oversees … 37–38. "Who has spoken thus, and it came to be? Did the Lord not command it? Out of the mouth of the Most High will not evil things and good things proceed?" The passage accuses those who deny providence; for they ascribe what happens to fate and chance.

Textual problem in this passage: see the notes.

Lam 3:27–38 (quotation, high confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence) · Ps 39:1–2 (38:2-Ps LXX) (quotation, high confidence) · Matt 5:39 (allusion, high confidence) · Luke 6:29 (allusion, medium confidence)

Notes and citation

Summary: Patient endurance of God's discipline, like the Gospel's turning of the other cheek, is good, for God disciplines in love; all things come under his providence, not fate.

Lemmas: Lam 3:27–30, 3:33–34, 3:37–38 (LXX). David: Ps 119:71 (LXX 118:71) and Ps 39:1–2 (LXX 38:2–3). The Lord: Matt 5:39; Luke 6:29. "The Syrian" is a reading of another version known to Theodoret. Words are lost in the scan after "the one who oversees".

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris inside a word; Latin column debris read as Greek letters; Migne's footnotes): α ἡμιόμίπι δια. 5θαάενῖ! βοΐ, δὲ ἰποοὺϊί; φιιῖα (οἵ → ; οἱ θοδῖαν ὕαν 4 → ; αἰχίι : « ΒΌπυπΙ πη, φυοὰ απ ἀνογῖβ τ6, υἱ → ; ἀθθῖι 5011.8, οἱ ἰδοοθῖ!, » ἀοδαὶ σοῃβιδηίοπι 6586, οἱ → ; (αὶ γοϑροπάδηϊ 4 δυθάιππιυγ : → ; γειιβ. 39, ὅ0. Ῥοηδὶ ἐπ ρμίυδτε ος βιιμηὶ, δὲ [ογί 6 → ; εἰ εἶ! δρὸς ραιϊοηιϊ. Παῖς ρογοι επί 86. πιακι((αηὶ → ; ϑᾶπι, Εἰ εαἰϊαϑίτιτ ορρτοὐτῖϊε. τος 681 Ιδχ ὄνδῆρθ- → ; δ 16. δ᾽ Τΐος, Ἰροίίο νῖκος, δ Κυρ, Β ργῶηι. γάρ. 55 πολλά. οϑὶ ἐξέλιπέ με. "6 αὐτοῦ. Οὐκ; ἀριιά ον ]8 ἀἤποι]ο. “0 ἐπλ, Ιος, Ἰεοιο δβὶ πολλή. 5 εἰς τι πρ. αὐτὸν. “ ξυγ. δ δ. βαρύν. 45 ἐκ νεότ. [8 ΑΙά. 66. ἰδοιῖο δϑὶ ἐν νεότητι. 59 σιωπ. --- βαρύν. Βοος. σιωπήσεται, ὅτι ἦρεν ἐφ᾽ ἑαυτῷ, 19 Πριυβ νογβ. 99 ἀροβὶ ἰὼ φημ ]ονθν5. τῶν ὅ, ργάιοῦ (οπιρ!. 108 ἃ Νια}ν. Θήσει ἐν χονιορτῷ τὸ στόμα αὑτοῦ, εἴποτε ἧ ἐλπίς. 1! εἰ---ἐλπίς, Ποῦγ. [ον 16 ϑιρογοϑὶ 5ρ65. 15 αὖτ, → ; Α « Ροπεῖ ἴῃ ρυΐνογα → ; « ἴῃ ἰοιτα. » Τδοοῦῖ! 5 Ποοὶ, οἱ Σεγήσει → σιγήσει; ἰἐγεῖ οοηνίεἷλ οἱ ργοῦγα, ρογίπάδ 86 δἱ πιδθογαὶ ου → ; ἀϊχῖϊ : « → ; ηιπι 08. 50πι, οὐπνυϊαΐ, οἱ δὶ ἃ θοηΐβ ". » → ; [5], 52] → ; ἴδην, ποῦ αἱ ἀϊυϊυτηὶβ σφε σαι! → ; δαϑιϊφαιίομδπ) δά ἀπσογα → ; - εκ. ὅζ. Νοη → ; δειο, ποι τορμἱϊ! ἢ ἴος → ; - ἰΓΑΘΟΟΠΙΪ5 : 564 → ; - ἱοπιοηί[5. ὅαπο δὰ {π|}ΠΠ|8 16} Ἰν ϑϑῆδην οι ς → ; Β Ὑγεκβ. 54. {Π| ἀππιϊίαγοι δι → ; Ἰοοίιπι 500} 1π|6πὶ τηἰ πἰ πιὸ φογεπίαοβ. [πη ργο 6 εηΐπε → ; γεμβ. 51, ὅ8. Οἷς ἐία αἰχῖς, οἱ [αεἰαιπὶ 6613 0» → ; ἐξ- πιΐννιδ πολ πιαναάαυῖί. Ἐπ οτέ Αἰεἰδϑἰπιλ ποτὶ ἀργὸς εεύσεται → ἐκπορεύσεται; 5 ἀϊοπίμν πιαία οἱ → ; ὅυμῖ 605 → ; , ἴδιο οἱ (ογίπης δβογίθιηΐ δὰ 4ιδ ἤσηι. → ..

Topics: Ethics

Cite (SBL): Theodoret, Comm. Jer. 203.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-27). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-27

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

203.39PG 81

λθ’, Τί γογγύσει ἄγθρωπος ζῶν, ἀνὴρ περὶ " τῆς ἁμαρτίας αὑτοῦ; Ἢ ῥᾳθυμία γὰρ, ἀλλ᾽ οὐκὶ φύσις, πρόξεγος τῆς ἁμαρτίας, οὗ δὴ χάριν καὶ τὴν τιμωρίαν ὁ δικαστὴς ἐπιφέρει τοῖς ἁμαρτάνουσιν.

lth’, Ti gongysei agthrōpos zōn, anēr peri " tēs hamartias hautou? Ē rhąthymia gar, all᾽ ouki physis, proxegos tēs hamartias, hou dē charin kai tēn timōrian ho dikastēs epipherei tois hamartanousin.

39. "Why should a living man complain, a man about his sin?" For it is slackness, not nature, that brings about sin; and for this reason the judge brings punishment upon those who sin.

Lam 3:39 (quotation, high confidence)

Notes and citation

Summary: Sin comes from negligence, not from nature, so its punishment is just.

Lemma: Lam 3:39.

Notes on the original text

Digital text corrected (Latin column debris): Υεμβ. 59. → ; ρεοιαίμηι φμιπ. δἰ φυ! → ; ολυδᾷ ροροϑιϊ : φυδπΘΌγαῆν οἱ → ; ἀρ! → .

Cite (SBL): Theodoret, Comm. Jer. 203.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-39). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-39

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

203.40PG 81

μ΄. ἘἙξηρευνήθη δ᾽ ἡ ἐδὸς ἡμῶν, κῷ ἡτάσθη. Εἶδε γὰρ τὴν παρ᾽ ἡμῶν τολμηθεῖσαν παρανομίαν. « Καὶ ἐπιστρέψωμεν πρὸς 57 Κύριον. ν» Γένοιτο 58 δὲ ἡμῖν πρόφασις μεταμελείας ἣ τιμωρία.

m΄. HeExēreunēthē d᾽ hē edos hēmōn, kǭ hētasthē. Eide gar tēn par᾽ hēmōn tolmētheisan paranomian. « Kai epistrepsōmen pros 57 Kyrion. n» Genoito 58 de hēmin prophasis metameleias hē timōria.

40. "Our way has been searched out and examined." For he saw the lawlessness we dared. "And let us return to the Lord." May the punishment become for us an occasion of repentance.

Lam 3:40 (quotation, high confidence)

Notes and citation

Summary: God has examined Israel's ways; the punishment should lead them to repent.

Lemma: Lam 3:40.

Notes on the original text

Digital text corrected (Latin column debris): ᾳ δεκ5. 40. Δίοεϊδιία 68 υἱα ποδίγα, οἱ ἱπυοδίϊσαία → ; δεῖ. « Καὶ → « Καὶ; ἰλίδηι. » Εἰ σοηνδγίϑηΓ δά θοιιίπαπι. » ΕΘ δῖ → ; πο 8 οοσαϑῖο → .

Cite (SBL): Theodoret, Comm. Jer. 203.40 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-40). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-40

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

203.41PG 81

μα’. ᾿Αναλάδωμεν Ν᾽ καρδίας ἡμῶν, καὶ ἐμθ.1έωμεν πρὸς τὸν ὑψημὸν, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ “. Τῶν περιττῶν, φησὶ, φροντίδων τοὺς λογισμοὺς ἀπαλλάξαντες, τὸν θεῖον αἰτήσωμεν ἔλεον. μϑ΄. ἹΙμεῖς ἡμάρτομεν, καὶ ἠσεδήσαμεν, καὶ οὐκ ἱλάσθης. Δικαίαν, φησὶ, τὴν τιμωρίαν μδ΄. Ἐσχέπασας "" ἐν θυμῷ, καὶ κατεδίωξας "" ἡμᾶς" ἀπέχτειγας, καὶ οὐκ ἐφείσω. Ἀπἕνεχεν τοῦ μὴ διελθεῖν πρὸς σὲ προσευχὴν ἡμῶγ5, Τοῦτο καὶ δι᾽ ἑτέρου προφήτου φησὶν ὁ θεὸς, «Ὅτι τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀναμέσον ὑμῶν καὶ ἐμοῦ. » Ταύτας καὶ οὗτος τῇ νεφέλῃ τοὺς δυσμενεῖς, καὶ τῷ λαῷ τὰ ὀνείδη προτφέροντας " ἃ λέγει δὲ τούτους θηρεῦσαι, καὶ χατασφάξαι, καὶ εἰς λάκκον ῥίψαι, καὶ λίθον ἐπιθεῖναι, καὶ ὑποθρύχιον ποιῆσαι τῷ ὕδατι" διὰ δὲ τούτων ἁπάντων τὴν ὑπερθολὴν δεδήλωκε τῶν κακῶν. Οὕτω καὶ ὁ θεσπέσιος Δαθὶὸ ἐκ προσώπου τούτων αὐτῶν " « Σῶσόν με, ὁ Θεὸς, ὅτι εἰσήλθοσαν ὕδατα ἕως Ψυχῆς μου. Ἐνἐπάγην εἰς ἰλὺν βυθοῦ, καὶ οὐκ ἔστιν ὑπόστατις, Ἧλθον εἰς τὰ βάθη τῆς θαλάσσης, καταιγὶς " κατεπόντισέ με. » Καὶ πάλιν " « Μὴ με καταποντισότω καταιγὶς ὕδατος, μηδὲ χαταπιέτω με βυθὸς, μτὴὲ συσχέτω ἐπ᾽ ἐμὲ φρέαρ τὸ στόμα αὑτοῦ. ν Οὕτω καὶ ἐνταῦθα"

ma’. ᾿Analadōmen N᾽ kardias hēmōn, kai emth.1eōmen pros ton hypsēmon, ton katoikounta en tǭ ouranǭ “. Tōn perittōn, phēsi, phrontidōn tous logismous apallaxantes, ton theion aitēsōmen eleon. mϑ΄. HiImeis hēmartomen, kai ēsedēsamen, kai ouk hilasthēs. Dikaian, phēsi, tēn timōrian md΄. Eschepasas "" en thymǭ, kai katediōxas "" hēmas" apechteigas, kai ouk epheisō. Apenechen tou mē dielthein pros se proseuchēn hēmōg5, Touto kai di᾽ heterou prophētou phēsin ho theos, «Hoti ta hamartēmata hymōn diistōsin anameson hymōn kai emou. » Tautas kai houtos tę̄ nephelę̄ tous dysmeneis, kai tǭ laǭ ta oneidē protpherontas " ha legei de toutous thēreusai, kai chatasphaxai, kai eis lakkon rhipsai, kai lithon epitheinai, kai hypothrychion poiēsai tǭ hydati" dia de toutōn hapantōn tēn hypertholēn dedēlōke tōn kakōn. Houtō kai ho thespesios Dathio ek prosōpou toutōn autōn " « Sōson me, ho Theos, hoti eisēlthosan hydata heōs Psychēs mou. Enepagēn eis ilyn bythou, kai ouk estin hypostatis, Hēlthon eis ta bathē tēs thalassēs, kataigis " katepontise me. » Kai palin " « Mē me katapontisotō kataigis hydatos, mēde chatapietō me bythos, mtēe syschetō ep᾽ eme phrear to stoma hautou. n Houtō kai entautha"

41. "Let us lift up our hearts, and let us look to the Most High who dwells in heaven." Freeing our thoughts, he says, from superfluous cares, let us ask for the divine mercy. 42. "We have sinned and acted impiously, and you have not been appeased." The punishment, he says, is just. 43–44. "You covered [us] in anger and pursued us; you killed and did not spare … so that our prayer should not pass through to you." This God says also through another prophet: "For your sins stand between you and me." These the prophet too [likened] to the cloud … the foes, and those who heaped reproaches on the people … He says that they hunted them, slaughtered them, threw them into a pit, laid a stone on it, and sank them under the water; and by all these things he has shown the extremity of the evils. So too the inspired David speaks in the person of these same people: "Save me, O God, for the waters have come in up to my soul. I am stuck in the mire of the deep, and there is no foothold. I have come into the depths of the sea, and a storm has drowned me." And again: "Let not the storm of water drown me, nor the deep swallow me, nor the pit close its mouth upon me." So here too:

Textual problem in this passage: see the notes.

Lam 3:41–54 (quotation, high confidence) · Isa 59:2 (quotation, high confidence) · Ps 69:1–2 (68:2-Ps LXX) (quotation, high confidence) · Ps 69:15 (68:16 LXX) (quotation, high confidence)

Notes and citation

Summary: The exiles confess their sin, which like a cloud shut out their prayer; their enemies hunted them and cast them into a pit, as David's psalm also pictures.

Lemmas: Lam 3:41–44 (Theodoret's text of 3:41 differs from the common LXX), with 3:45–54 paraphrased; several lines are lost in the scan (marked …), including the end of 3:44. The other prophet: Isa 59:2. David: Ps 69:1–2, 15 (LXX 68:2–3, 16).

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris inside a word; Latin column debris inside the quotation; Latin column debris read as Greek letters; Migne's footnotes and Latin column debris): - ὕες. 41. « → ; ἱπ οχοοίεμηι, οἱ Πανὶ απίοπι ἧι σοΐο. ϑυρ ΥΠι τ πὶ, → ; 1η5ου] ον η ἀϊν! → ; εις. 42. Νος ροεεαυΐπιιδ, οἰ ἱπιρὶε δαίτπιιδ, εἴ οὺ → ; ποι 68 ρτορίτἰαιι8. ϑυβῖο, ἰη 4, δι ρρ] οἴ δἰα- "Υ', → ; - εις. 45,44. Οὐνυοίαϑβιἷ ἴπ [ΤΟΥ 6, οἱ Ῥογδθοιίι8 68 → ; ποείγα, Ἰάύπι ἀΐεῖ 1 → ; Ὁ ρῃείαπι : « → ; οἱ τη6 ἧ, » ΠΟ ἰδία γαὶ ἐμοῦ → καὶ ἐμοῦ; 1 ἐδ, Ῥ. ἔφη. 16 δυργα, ἱ. ἴ, Ρ. 849, ὁγις, ἐκωφώθην καὶ ἐταπεινώθην. 77 Ὁ. τήν. Β. ρἤαιη. Τῶν. 55 Βι γινόμενα, ὅδ Βι παρά. 55 Β. οὐκ ἡ. 86 Ἐξηρ. χ. τ. λ. Ηοῦτ. ΒοΓυΐθη! Ὁ Υἱδδ μυδίγαϑ, δὶ ρογνδοιίεπιὰβ. 57 πρ. Κι. ἴίδο. ἰδεῖ. ἕως Κυρίου. 58 Β. γένηται. 55 ᾿Αναλ, δὴ Ργο θοῖβϑα ἴῃ ἰδοιι, οἱ ἸΔρί ἄδην ᾿πηροϑι 556, οἱ 46- → ; πὶ [πα], οἱ ποῃ δϑὲὶ βυθβίδηϊία. δ η1 [η΄ « Νοὴ ὕει 663 πιὸ ρῥγοίιπάιϊπι : ποῆϊια σοί θα Ομ. μ᾽ 6 4586, ἰ οϑίϊ 5 χα {ἴ η}, α ἢὸτ Π 115 ΡΟΣ αἰ νίηα πὶ Ιβαΐδπ : « Θὰ Θγαην ᾿Π 8168, ἀὁ-σηπία ἀο οἴἴδοῖα, αὐ ᾿μο 014" Θ᾽ Ἶβ. Δ} οἰπί, Εἰ ορρϑῖ5 φυϊάοτῃ μ] γί 5, 4118. ν 6 ΓῸ ἴῃ βοῦν → .

Topics: Prayer

Cite (SBL): Theodoret, Comm. Jer. 203.41 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-41). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-41

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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.

203.55PG 81

νε', νς΄. ᾿Επεκαϊεσάώμην τὸ ὄνομά σου, Κύριε, ἐκ άκκου κατωτάτου. Φωγῆς δ μου ἤκουσας" μὴ φράξῃς " τὰ ὧτά σου" εἰς τὴν δέησίν" μου, καὶ εἰς τὴν κραυγὴν μου ὃ. Διδάσκει καὶ "ὡς ἔπεισε τὸν φιλάνθρωπον.

ne', ns΄. ᾿Epekaïesaōmēn to onoma sou, Kyrie, ek akkou katōtatou. Phōgēs d mou ēkousas" mē phraxę̄s " ta hōta sou" eis tēn deēsin" mou, kai eis tēn kraugēn mou ho. Didaskei kai "hōs epeise ton philanthrōpon.

55–56. "I called on your name, O Lord, out of the lowest pit. You heard my voice; do not close your ears to my petition and to my cry." He teaches also how she won over the One who loves humankind.

Lam 3:55–56 (quotation, high confidence)

Notes and citation

Summary: From the depths of the pit the people call on God, who hears them.

Lemmas: Lam 3:55–56.

Topics: Prayer

Cite (SBL): Theodoret, Comm. Jer. 203.55 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-55). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-55

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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.

203.57PG 81

νζ΄. Ἤγγισας " γὰρ, φησὶν, ἐν " ἡμέρᾳ. ἦ ἐπεκχαϊεσάμην σε, καὶ εἶπάς μοι, Μὴ φοθδοῦ. ᾿Απόχρὴ δὲ εἰς παραψυχὴν καὶ ὁ βραχὺς οὗτος λύγος. Εἶτα διδάσκει, ὡς αὐτοῖς καὶ τοῖς δυσμενέσι δικαίως διχάσας, ἐκείνους μὲν δουλείᾳ παρέδωκεν, αὐτοὺς δὲ ἐλευθερίας ἐξίωσεν. Αἰτήσας δὲ τοῖς δυσσεθέσ: πολεμίοις τὸν ὄλεθρον, τὸν τρίτον πεπλήρωκε θρῆνον.

nz΄. Ēngisas " gar, phēsin, en " hēmerą. ē epekchaïesamēn se, kai eipas moi, Mē phothdou. ᾿Apochrē de eis parapsychēn kai ho brachys houtos lygos. Eita didaskei, hōs autois kai tois dysmenesi dikaiōs dichasas, ekeinous men douleią paredōken, autous de eleutherias exiōsen. Aitēsas de tois dyssethes: polemiois ton olethron, ton triton peplērōke thrēnon.

57. "For you drew near," she says, "on the day when I called on you, and you said to me, 'Do not fear.'" Even this short word is enough for consolation. Then he teaches that, having judged justly between them and their foes, he handed the foes over to slavery and counted them worthy of freedom. And having asked for the destruction of the impious enemies, he completed the third Lamentation.

Lam 3:57–66 (quotation, high confidence)

Notes and citation

Summary: God answered with "Do not fear"; the third Lamentation ends with a plea for judgment on the enemies.

Lemma: Lam 3:57 (3:58–66 paraphrased).

Cite (SBL): Theodoret, Comm. Jer. 203.57 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-57). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/203-57

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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 204

204.1PG 81

α'. Πῶς ἡμαυρώθη " χρυσίον», ἠ.1.1οιώθη τὸ ἀρἀρχῆς πασῶν διεξόδων; Ταύταις ἀπειχάζει ταῖς ( ὕλαις τὴν τῶν προγόνων εὐσέῤειαν, καὶ θρηνεῖ τῶν ἐγγόνων τὴν γεγενημένην μεταθολήν. Τοῦτο γὰρ δηλοῖ τὰ ἑξῆς "

a'. Pōs hēmaurōthē " chrysion», ē.1.1oiōthē to ararchēs pasōn diexodōn? Tautais apeichazei tais ( hylais tēn tōn progonōn eusereian, kai thrēnei tōn engonōn tēn gegenēmenēn metatholēn. Touto gar dēloi ta hexēs "

1. "How the gold has been dimmed, the … changed … at the head of all the ways!" By these materials he pictures the piety of the forefathers, and laments the change that has come over their descendants. For this is what follows shows:

Textual problem in this passage: see the notes.

Lam 4:1 (quotation, high confidence)

Notes and citation

Summary: Tarnished gold pictures the descendants' fall from their forefathers' piety.

Lemma: Lam 4:1, with words lost in the scan.

Cite (SBL): Theodoret, Comm. Jer. 204.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-1

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

204.2PG 81

Β΄. Οἱ' υἱοὶ Σιὼν, οἱ τίμιοι, οἱ ᾽5 ἐπηρμένοι, οἱ " ὑπὲρ χρυσίον" πῶς ἐἰογίσθησαν εἰς ἀγγεῖα ἐστράκιγα, ἔργα χειρῶν κεραμέως; Τοῦτο καὶ διὰ ποῦ θείου ᾽'5 Ἢ αϊου προείρηκεν ὁ Δεσπότης " εὔτι ἔσονται ἄχρηστοι, ὡς κεράμιον συντριδὲν εἰς λεπτὰ ἐν οἷς οὐκ ἔστιν ὕδωρ ἀρύσασθαι, ἣ πῦρ'" λαθεῖν

B΄. Hoi' huioi Siōn, hoi timioi, hoi ᾽5 epērmenoi, hoi " hyper chrysion" pōs eiogisthēsan eis angeia estrakiga, erga cheirōn kerameōs? Touto kai dia pou theiou ᾽'5 Ē aïou proeirēken ho Despotēs " euti esontai achrēstoi, hōs keramion syntriden eis lepta en hois ouk estin hydōr arysasthai, hē pyr'" lathein

2. "The sons of Zion, the precious ones, the exalted, [valued] above gold: how have they been reckoned as earthen vessels, the work of a potter's hands!" This the Master foretold also through the divine Isaiah: "They shall be useless, like an earthen vessel broken into small pieces, among which there is nothing with which to draw water or to take fire …"

Lam 4:2 (quotation, high confidence) · Isa 30:14 (quotation, high confidence)

Notes and citation

Summary: Zion's precious sons have become like broken pottery, as Isaiah foretold.

Lemma: Lam 4:2. Isaiah: Isa 30:14 (LXX); the quotation breaks off in the scan.

Cite (SBL): Theodoret, Comm. Jer. 204.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-2

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

204.3PG 81

γ΄. Καί γε δράκοντες ἐξεδύσαντο "" μασθοὺς, μου εἰς ἀνίατον, ὡς στρουθίον" ἐν ἐρήμῳ. Καὶ τὰ πικρότερα, φησὶ, θηρία τῶν τέχνων ἐπιμελεῖται" ἡ δὲ τοῦ πάθους ὑπερδολὴ τῆς Σιὼν τοὺς οἰκήτορας καὶ Ὁ αὐτῆς ἐπιλαθέσθαι τῆς φύσεως παρεσκεύασε" καὶ τῶν μὲν πλείστων σφαγέντων, τῶν δὲ λοιπῶν ἂν" στρουθίῳ μόνῳ κατὰ τὴν ἔρημον πλανωμένῳ. Δηλοῖ " δὲ τὰ ὑπὸ τοῦ λιμοῦ τεχθέντα κακά. φάρυγγα " αὐτοῦ ἐν δίψει" νήπια ἤἥτησαν ἄρτον, καὶ ὁ διαχλῶν αὐτοῖς οὐκ ἦν "5. Διδάσκει δὲ καὶ τὴν προτέραν τούτων χλιδήν 5.

g΄. Kai ge drakontes exedysanto "" masthous, mou eis aniaton, hōs strouthion" en erēmǭ. Kai ta pikrotera, phēsi, thēria tōn technōn epimeleitai" hē de tou pathous hyperdolē tēs Siōn tous oikētoras kai Ho autēs epilathesthai tēs physeōs pareskeuase" kai tōn men pleistōn sphagentōn, tōn de loipōn an" strouthiǭ monǭ kata tēn erēmon planōmenǭ. Dēloi " de ta hypo tou limou techthenta kaka. pharynga " autou en dipsei" nēpia hēētēsan arton, kai ho diachlōn autois ouk ēn "5. Didaskei de kai tēn proteran toutōn chlidēn 5.

3. "Even dragons bared their breasts … my … beyond healing, like a sparrow in the desert." Even the fiercer beasts, he says, care for their young; but the extremity of the suffering made the inhabitants of Zion forget even their nature. Most of them were slaughtered, and the rest were like a sparrow wandering alone in the desert. He shows the evils born of the famine: 4. "… its throat in thirst; infants asked for bread, and there was no one to break it for them." He teaches also their former luxury.

Textual problem in this passage: see the notes.

Lam 4:3–4 (quotation, high confidence)

Notes and citation

Summary: Famine made Zion's people harder than wild beasts toward their young; children begged for bread in vain.

Lemmas: Lam 4:3–4; words of both are lost in the scan.

Notes on the original text

Digital text corrected (Migne's footnotes): ὅτ κατ, δ. ρθη). χα. Τιὰ αιοῆια βαρ, 1. Ο, δέ. 5 ἐν, Β. ἡ. 1 εἰς. Β. ρσδῖη. χαΐ. 13 πῦρ. Εκ Β. σιιρρ!. τι τ σου. θοογαὶ ἴῃ οἱ]. ργ. 5. Β., ἤγγισεν. Αριυὰ ΠΧΧ, Ἰορ. Εἰς τὴν βοήθειάν μοὺ 58 ρων. Πὰ ΑΙά. οὐ σομηρ]. Πα. Ἰεβοιῖο οϑί φωνήν. » οἵ, Π65. ἴῃ Β. οἱ. θ65. ἴῃ Β, λοο. Ιροεϊ. ἐν χρυσίῳ. 15 1}. θεσπέσιον, "δ σκ, [τὰ Α. Β. ΑΙά. οἱ (Ὀμπρὶ. δα. Ἰ0ΟΠ0 65 σχύμνοι, οἱ ἀοϊηάο θυγατέρας. ὁ Δηλ, Β. Διηγεῖται. δ. → .

Cite (SBL): Theodoret, Comm. Jer. 204.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-3

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

204.5PG 81

ε΄. Οἱ ἐσθίοντες τρυφὰς ἠφανίσθησαν ἐν ταῖς ἐξόδοις. ᾿Αντὶ τοῦ κατὰ τὴν ἀγορὰν ἐῤῥιμμένο!:. κοπρίας. » Λέγει δὲ τούτων τὴν ἁμαρτίαν πρόξενον γεγενῆσθαι - καὶ τῇ Σοδόμων παρατίθησι ταύτην. Λέγει δὲ καὶ τῶν Ναζιραίων "" τὴν πρὸ τῶν συμφορῶν εὐδοξίαν, καὶ τὴν ἐν τῇ συμφορᾷ χαχουχίαν " καὶ τὴν ἐν πολέμῳ δὲ σφαγὴν τῶν τοῦ λιμοῦ βελῶν αἱρετωτέραν εἶναί φησιν. Ἐντίθησι δὲ τῷ θρήνῳ καὶ πὸ πάντων χαλεπώτατον πάθος " τ. Χεῖρες τὰ παιδία ἑαυτῶν" ἐγέγοντο εἰς βρῶσιν αὐταῖς ἐν τῷ συντρίμματι τῆς θυγατρὸς τοῦ λαοῦ μου. Τὴν γὰρ φυσικὴν φιλοστοργίαν ἡ βία τῆς πείνης ἐνίκησε. Ταῦτα δὲ τῇ Σιὼν ἐπήνεγκεν ὁ Δεσπότης

e΄. Hoi esthiontes tryphas ēphanisthēsan en tais exodois. ᾿Anti tou kata tēn agoran errhimmeno!:. koprias. » Legei de toutōn tēn hamartian proxenon gegenēsthai - kai tę̄ Sodomōn paratithēsi tautēn. Legei de kai tōn Naziraiōn "" tēn pro tōn symphorōn eudoxian, kai tēn en tę̄ symphorą chachouchian " kai tēn en polemǭ de sphagēn tōn tou limou belōn hairetōteran einai phēsin. Entithēsi de tǭ thrēnǭ kai po pantōn chalepōtaton pathos " t. Cheires ta paidia heautōn" egegonto eis brōsin autais en tǭ syntrimmati tēs thygatros tou laou mou. Tēn gar physikēn philostorgian hē bia tēs peinēs enikēse. Tauta de tę̄ Siōn epēnenken ho Despotēs

5. "Those who ate delicacies have vanished in the streets": that is, thrown down in the marketplace … "… dung-heaps." He says that their sin was the cause of these things, and he compares it with that of Sodom. He speaks also of the renown of the Nazirites before the calamities and of their wretchedness in the calamity; and he says that slaughter in war is preferable to the arrows of famine. And he includes in the lament the most grievous suffering of all: 10. "The hands … their own children; they became food for them in the ruin of the daughter of my people." For the violence of hunger overcame natural affection. These things the Master brought upon Zion …

Textual problem in this passage: see the notes.

Lam 4:5–11 (quotation, high confidence)

Notes and citation

Summary: Jerusalem's sin, worse than Sodom's, brought famine so terrible that mothers ate their children.

Lemmas: Lam 4:5 and 4:10 (LXX; 4:6–9 paraphrased: Sodom 4:6, the Nazirites 4:7–8, the sword better than famine 4:9). Words are lost in the scan where marked …; the comment breaks off at the end.

Cite (SBL): Theodoret, Comm. Jer. 204.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-5

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

204.12PG 81

ιβ΄. Οὐκ ἐπίστευσαν βασιλεῖς τῆς γῆς, καὶ πάγτες οἱ κατοιλοῦντες τὴν οἰκουμένην, ἔτι εἰσε.εύσεται ἐχθρὸς καὶ ἐκθιλίδων διὰ τῶν πυλῶν Ἱερουσαλήμ. Εἶχον γὰρ ἐνέχυρα μεγάλα τοῦ πιστεῦσαι, τὰ κατὰ τὸν Σεναχηρεὶμ, οὗ τὴν στρατιὰν "3 ἐν βραχεῖ μορίῳ νυκτὸς κατηνάλωσε. Παρεδόθη δὲ τοῖς πολεμίοις καὶ "" διὰ τὴν τῶν ψευδοπροφητῶν ἐξαπάτην, καὶ διὰ τὴν τῶν ἱερέων μιαιφόνιαν.

ib΄. Ouk episteusan basileis tēs gēs, kai pagtes hoi katoilountes tēn oikoumenēn, eti eise.eusetai echthros kai ekthilidōn dia tōn pylōn Hierousalēm. Eichon gar enechyra megala tou pisteusai, ta kata ton Senachēreim, hou tēn stratian "3 en brachei moriǭ nyktos katēnalōse. Paredothē de tois polemiois kai "" dia tēn tōn pseudoprophētōn exapatēn, kai dia tēn tōn hiereōn miaiphonian.

12. "The kings of the earth and all who inhabit the world did not believe that enemy and oppressor would enter through the gates of Jerusalem." For they had great pledges for believing so: what happened in Sennacherib's time, whose army he destroyed in a brief part of a night. Yet it was handed over to the enemies because of the deceit of the false prophets and the bloodguilt of the priests.

Lam 4:12–13 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)

Notes and citation

Summary: No one thought Jerusalem could fall, given Sennacherib's defeat, but false prophets and murderous priests brought it down.

Lemma: Lam 4:12 (4:13 paraphrased). Sennacherib: 2 Kgs 19:35; Isa 37:36.

Cite (SBL): Theodoret, Comm. Jer. 204.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-12

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

204.14PG 81

ιδ΄. Εἴρψαν νεανίσκοι "" αὐτῆς ἐν ταῖς ἐξόδοις. Ἐξόδους τὰς ἀγυιὰς καλεῖ, καὶ} τὰς καλουμένας ῥύμας: « Ἐμολύνθησαν ἐν αἵματι ἐν 37 τῷ μὴ δύνασθαι αὑτοὺς, ἐῤῥίφθησαν 5 σὺν τοῖς ἐνδύμασιν αὖτῶν. ν» Ὁ μὲν λιμὸς ἠνάγκαζεν ἐῤῥίφθαι" προκαθήμενο: ἢ δὲ οἱ πολέμιοι θάπτειν ἐκώλυον, οἱ δὲ κύνε:; τοὺς ἐῤῥιμμένους ἀνήλισχον. Λέγει δὲ καὶ τὰ παρὰ τῶν πολεμίων θρυλλούμενα "

id΄. Eirpsan neaniskoi "" autēs en tais exodois. Exodous tas aguias kalei, kai} tas kaloumenas rhymas: « Emolynthēsan en haimati en 37 tǭ mē dynasthai hautous, errhiphthēsan 5 syn tois endymasin autōn. n» Ho men limos ēnankazen errhiphthai" prokathēmeno: ē de hoi polemioi thaptein ekōlyon, hoi de kyne:? tous errhimmenous anēlischon. Legei de kai ta para tōn polemiōn thrylloumena "

14. "Her young men crawled in the streets." By "streets" (exodoi) he means the lanes, the so-called rhymai. "They were defiled with blood; because they were not able, they were thrown out with their garments." The famine compelled them to be thrown out; the enemies besieging the city prevented burial; and the dogs devoured those thrown out. He reports also what the enemies kept saying:

Lam 4:14 (quotation, high confidence)

Notes and citation

Summary: The young men lay dying in the lanes, unburied, during the siege.

Lemma: Lam 4:14, in a form that differs from the common LXX ("crawled," εἷρψαν, where the LXX has "were shaken"; "thrown out with their garments").

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris read as Greek letters): »γα εἶι!. Δι 165, οἱ οοἐγ πδίαγϑ ἐπὶ νἱ οἱ ομ εἴα [δ ιν]}8 διιραγανίι. ἤδς οἱ ἐπ δῖ οἱ τεπὴροτίθυ5 δ πη Δ ο Τα 66. δὐΐθην ᾿οϑ 5, τ ἢ 0} ροουΔορτορμ]ιίαγιπι [Ἀ]ἢ ἐπ → ; (, Ἀβῥοῖ!ι νἴσοβ, οἱ αινὰβ νοοδν ῥ᾽ αἴοαβ. ε → .

Cite (SBL): Theodoret, Comm. Jer. 204.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-14

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

204.15PG 81

ιε΄. ᾿Απόστητε ἀπὸ ὃ ἀκαθάρτων. ᾿Ακαθάρτους ἐκάλουν " ἡμᾶς. Εἶτα δείξας, τίνας ὀνομάζει 3 ἀκαθάρτους, ἀνέλαδε τὸ ῥητὸν, καί φησιν" « ᾿Απόστητε ἀπὸ ἀκαθάρτων 3" ἀπόστητε ᾽", μὴ ᾽ ἐγγίσητε αὖτοῖς, ὅτ: παρώξυναν, » τουτέστι, τὸν Θεόν. ς Καὶ "5 ἀνήφθησαν ᾽Ἴ, καί γε ἐσαλεύθησαν. » Ἐγυμνώθησαν, φησὶ, διὰ τὴν παρανομίαν τῆς θείας ἐπικουρίας. « Εἴπατε ἐν τοῖς ἔθνεσιν, Οὐ μὴ προσθῶσι τοῦ παροικεῖν πρὸ προσώπου Κυρίου δ, » Παντελῶς, φησὶν, ἡμᾶς ἀπηγόρευσεν ὅ.

ie΄. ᾿Apostēte apo ho akathartōn. ᾿Akathartous ekaloun " hēmas. Eita deixas, tinas onomazei 3 akathartous, anelade to rhēton, kai phēsin" « ᾿Apostēte apo akathartōn 3" apostēte ᾽", mē ᾽ engisēte autois, hot: parōxynan, » toutesti, ton Theon. s Kai "5 anēphthēsan ᾽I, kai ge esaleuthēsan. » Egymnōthēsan, phēsi, dia tēn paranomian tēs theias epikourias. « Eipate en tois ethnesin, Ou mē prosthōsi tou paroikein pro prosōpou Kyriou d, » Pantelōs, phēsin, hēmas apēgoreusen ho.

15. "Depart from the unclean!" They called us unclean. Then, having shown whom he calls unclean, he took up the saying again and says: "Depart from the unclean, depart, do not come near them, for they provoked": that is, God. "And they were set ablaze, and indeed they were shaken." They were stripped, he says, of the divine help because of their lawlessness. "Say among the nations: They shall no longer continue to sojourn … before the face of the Lord." He has utterly renounced us, he says.

Textual problem in this passage: see the notes.

Lam 4:15–16 (quotation, high confidence)

Notes and citation

Summary: The nations shunned the exiles as unclean, for God had withdrawn his help from them.

Lemmas: Lam 4:15–16 (LXX); the end of 4:15 and the start of 4:16 are lost in the scan.

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris inside a word): πάθον Δρϑιπιεῦφηι, εεῖται ἴ 6 πὶ, 4υὦ νυ! ρο [Δ οι αι γὸ Δρν Ῥεορίον ἰπί αυϊαίαπι πυ θαι! δυύπὶ ρα ἀϊνίπα. ε δίς εἶιο 'μ φοπιῖθι5 : Νοη δάδϑηῖ, αἱ πα ΐμοι ἴῃς οοπεοἰ → οι; θ᾽ Ξρεοῖυ Πομπιϊπὶ. » Ρτογδα5, δἷῖ, τοϑυϑίανὶ → .

Cite (SBL): Theodoret, Comm. Jer. 204.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-15

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

204.17PG 81

ιζ΄. Οἱ ὀρθαλμοὶ ἡμῶν εἰς τὴν βοήθειαν ἡμῶν ἐξέλιπον, μάταια σκοπούντων" ἡμῶν" ἀπεσκοπεύσαμεν εἰς ἔθγος οὐ σῶζον. Τῇ γὰρ Αἰγυπτίων ἐπικουρίᾳ θαῤῥήσαντες, ἐψεύσθημεν -ἴς ἐλπίδος, Εἶτα τὴν τῶν πολεμίων ὠμότητα δείκνυσιν " οὔτε γὰρ γῆρας φειδοῦς, οὔτε μὴν αἰδοῦς ἱερωσύνην ἡἠξίω-σαν. ιη. Εθηρεύσαμεν μικροὺς ἡμῶγ"", τοῦ μὴ εἰσπορεύεσθαι "" ἐν ταῖς πλατείαις ἡμῶν. Ὁ δὲ Σύρος «ε ἐθήρευσαν » ἡρμήνευσεν “ καὶ ἔχει τὸ ἀκόλουθον λόγος "5" οἱ γὰρ πολέμιοι μετὰ τῶν γεγηρακότων καὶ τοὺς νέους ἐθήρευσαν. Ταῦτα δὲ, φησὶν, ὑπεμείναμεν, « ὅτι ἤγγικεν ὁ καιρὸς ἡμῶν, ἐπληρώθησαν αἱ ἡμέραι ἡμῶν "", » "ἔδειξεν ὁ λόγος, ὡς σταθμῷ καὶ μέτρῳ κεχρημένος ὁ τῶν ὅλων θεὸς καὶ μακροθυμεῖ καὶ κολάζει. Ὅταν γὰρ τῇ μακροθυμίᾳ χρησάμενος καταφρονοῦντας θεάσηται, τὴν τιμωρίαν ἐπιφέρει, ἵνα παύσῃ τὴν ἁμαρτίαν. Εἶτα διδάσκει, Β ὡς ἡ τῶν πολεμίων ταχύτης ἐνίκησε καὶ τῶν ἀςτῶν τὴν κουφότητα. Προλέγει δὲ τὸ "5 σωτήριον πάθος "

iz΄. Hoi orthalmoi hēmōn eis tēn boētheian hēmōn exelipon, mataia skopountōn" hēmōn" apeskopeusamen eis ethgos ou sōzon. Tę̄ gar Aigyptiōn epikourią tharrhēsantes, epseusthēmen -is elpidos, Eita tēn tōn polemiōn ōmotēta deiknysin " oute gar gēras pheidous, oute mēn aidous hierōsynēn hēēxiō-san. iē. Ethēreusamen mikrous hēmōg"", tou mē eisporeuesthai "" en tais plateiais hēmōn. Ho de Syros «e ethēreusan » hērmēneusen “ kai echei to akolouthon logos "5" hoi gar polemioi meta tōn gegērakotōn kai tous neous ethēreusan. Tauta de, phēsin, hypemeinamen, « hoti ēngiken ho kairos hēmōn, eplērōthēsan hai hēmerai hēmōn "", » "edeixen ho logos, hōs stathmǭ kai metrǭ kechrēmenos ho tōn holōn theos kai makrothymei kai kolazei. Hotan gar tę̄ makrothymią chrēsamenos kataphronountas theasētai, tēn timōrian epipherei, hina pausę̄ tēn hamartian. Eita didaskei, B hōs hē tōn polemiōn tachytēs enikēse kai tōn astōn tēn kouphotēta. Prolegei de to "5 sōtērion pathos "

17. "Our eyes failed for our help, as we looked for vain things; we watched for a nation that could not save." For trusting in the help of the Egyptians we were cheated of our hope … Then he shows the cruelty of the enemies: they deemed neither old age worthy of mercy nor the priesthood worthy of respect. 18. "We hunted our little ones, so that they should not go out in our streets." The Syrian translated "they hunted," and the passage then follows: for the enemies hunted the young along with the old. These things, he says, we endured "because our time drew near, our days were fulfilled." The passage has shown that the God of all uses weight and measure both in his patience and in his punishing. For when, after using patience, he sees people despising it, he brings punishment in order to stop the sin. Then he teaches that the swiftness of the enemies surpassed even the lightness of eagles. And he foretells the saving passion:

Textual problem in this passage: see the notes.

Lam 4:16–19 (quotation, high confidence) · Jer 37:7 (44:7 LXX) (allusion, medium confidence)

Notes and citation

Summary: Trust in Egypt failed; the merciless enemy hunted young and old, for God, who measures patience and punishment, had fixed the time.

Lemmas: Lam 4:17–18 (4:16b and 4:19 paraphrased; "eagles" 4:19). "The Egyptians": cf. Jer 37:7 (LXX 44:7). Words are lost in the scan after "hope". "The Syrian" is a reading of another version known to Theodoret.

Notes on the original text

Digital text corrected (Latin column debris; Migne's footnotes): {πὶ "7 λάρυγγα. ᾿5 ας. ἰδεῖ. οὐκ ἔστιν αὐτοῖς. «οὐ Ρίς. νογιὶϊς Ναζαγόγυη. 5 Β. στρατείαν. ἐνδυμάτων αὑτῶν. δ. Δροσχαθήμενοι. μὴ ἅπτεσθε. 5 καί, Βοο. Ἰοεϊ, ὅτι. θησαν 8. ἀπ, Ὀε5. ἰη εἀ. δ πρὸ προσ. υρ. πιο δὰ ἰπί τ νοῦ. 15 30 ἢ, κόκκινον 36 καί, ῃὲ5. ἰη Βι "ὲν -- αὐτῶν. Πεὔν. ' 81: Β., ἐκάλεσεν ὅ Β.. δ. Α → ; ἰῃ αι, " λογ ἀρογα οἱ ρυ μέγα. αὐ οἷ Ιοπζα δι, ἡ αυἱ αυΐ πὶ δῖα πιο οι ἐγ τῷ → .

Cite (SBL): Theodoret, Comm. Jer. 204.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-17

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

204.20PG 81

χ'. Πνεῦμα" προσώπου "Ἶ ἡμῶν Χριστὸς Κὐύρίος, συνελήφθη ἐν ταῖς διαρθοραῖς ἡμῶν "5, ᾧ " εἴπαμεν, Ἔν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθγεσιν. Εϊπάτωσαν οἱ δ Ἰουδαῖοι, τίνα καλεῖ Χριστὸν ὁ προφητικὸς λόγος; τίς δὲ τῶν παρ᾽ αὐτοῖς κληθέντων χριστῶν, ἣ βασιλεὺς, ἣ προφήτης, ἣ ἱερεὺς, Κύριος "" ὠνομάσθη; ἀλλ᾽ οὐκ ἂν ἔχοιεν δεῖξαι, ὡς τὸν Σωτῆρα καὶ Κύριον ἡμῶν προεθέσπισεν ὁ προφήτης, συλληφθέντα παρ᾽ αὐτῶν διὰ τὴν τῆς ἀσ:» θείας αὐτῶν διαφθοράν. Τούτους δ᾽ δὲ ἐν τῇ σκιᾷ οἱ α προφῆται ζήσεσθαι λέγουσι δ᾽. Καὶ ἐπίστευον διὰ τῶν ἱερῶν ἀποστόλων, καὶ δ" τῶν θείων αὐτῶν θεσπισμάτων κηρυττομένων τοῖς ἔθνεσι. Προΐδωμεν δὲ " τὰ κατ᾽ αὐτὸν, τοῦ παναγίου ἡμᾶς φωτίσαντος Πνεύματος. « Πνεῦμα, φησὶ, προσώπου ἡμῶν Χριστὸ; Κύριος ὅθ, ν» Ταύτην μέντοι τὴν προφητείαν ὁ προφήτης τοῖς θρήνοις ἐντέθειχε, τοὺς τηνικαῦτα Ἷουδαίους διδάσκων, ὡς διὰ τὸ μηδέπω τεχθῆναι τὴν τούτων "7 ἐλπίδα, φειδοῦς τεύξονται, καὶ τῆ; τὸν τῆς οἰκουμένης παραδώσειν Σωτῆρα.

ch'. Pneuma" prosōpou "I hēmōn Christos Kyyrios, synelēphthē en tais diarthorais hēmōn "5, hǭ " eipamen, En tę̄ skią autou zēsometha en tois ethgesin. Eïpatōsan hoi d Ioudaioi, tina kalei Christon ho prophētikos logos? tis de tōn par᾽ autois klēthentōn christōn, hē basileus, hē prophētēs, hē hiereus, Kyrios "" ōnomasthē? all᾽ ouk an echoien deixai, hōs ton Sōtēra kai Kyrion hēmōn proethespisen ho prophētēs, syllēphthenta par᾽ autōn dia tēn tēs as:» theias autōn diaphthoran. Toutous d᾽ de en tę̄ skią hoi a prophētai zēsesthai legousi d᾽. Kai episteuon dia tōn hierōn apostolōn, kai d" tōn theiōn autōn thespismatōn kēryttomenōn tois ethnesi. Proïdōmen de " ta kat᾽ auton, tou panagiou hēmas phōtisantos Pneumatos. « Pneuma, phēsi, prosōpou hēmōn Christo? Kyrios hoth, n» Tautēn mentoi tēn prophēteian ho prophētēs tois thrēnois entetheiche, tous tēnikauta Hioudaious didaskōn, hōs dia to mēdepō techthēnai tēn toutōn "7 elpida, pheidous teuxontai, kai tē? ton tēs oikoumenēs paradōsein Sōtēra.

20. "The breath of our face, Christ the Lord, was taken in our corruptions, of whom we said, 'In his shadow we shall live among the nations.'" Let the Jews say whom the prophetic word calls Christ. Which of those called anointed among them, king or prophet or priest, was named Lord? They could not show one; for the prophet foretold our Saviour and Lord, who was taken by them because of the corruption of their impiety. And the prophets say that these will live in his shadow; and they believed through the holy apostles, as their divine oracles were proclaimed to the nations. Let us look at what concerns him, the all-holy Spirit having enlightened us. "The breath of our face," he says, "Christ the Lord." The prophet placed this prophecy in the Lamentations to teach the Jews of that time that, since their hope had not yet been born, they would obtain mercy and … hand over the Saviour of the world.

Textual problem in this passage: see the notes.

Lam 4:20 (quotation, high confidence)

Notes and citation

Summary: Theodoret reads "Christ the Lord" in Lamentations 4:20 as a prophecy of Christ, taken by his own people, under whose shadow the nations live.

Lemma: Lam 4:20 (LXX χριστὸς κύριος; the Hebrew reads "the LORD's anointed," usually taken of King Zedekiah). Theodoret reads it of Christ and argues against the Jewish interpretation; translated as written. Words are lost in the scan at the end.

Topics: Christology

Cite (SBL): Theodoret, Comm. Jer. 204.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-20

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

204.21PG 81

χα'. Χαῖρε καὶ δὑὐφραίγου, θύγατερ δ "Ιδουμαίας, ἡ κατοικοῦσα ἐν γῇ Οὔζϑ᾽ - καί γὰ ἐπὶ σὲ ἐπελεύσεται 5, τὸ ποτήριον 5" τοῦ Κυρίου, καὶ πίε- Ὁ θολὴν αὐτοῖς "" κακῶν ὁ προφητικὸς προείρηχε λόγος " τοῦτο γὰρ δηλοῖ τὸ, ε« μεθυσθήσῃ, καὶ ἀποχεεῖς. » Καὶ ὁ θεσπέσιος "5 δὲ Δαδὶὸ περὶ αὐτῶν φησι, ε Μνήσθητι, Κύριε τῶν υἱῶν ᾿Εδὼμ, τὴν ἡμέραν Ἱερουσαλήμ᾽ τῶν λεγόντων, Ἐκκενοῦτε, ἐχχενοῦϊε, ἕως Μ“ τῶν θεμελίων αὐτῆς. » Καὶ γὰρ «δελφοὶ ὄντες, καὶ Α γειτονεύοντες, εἰρηνεύειν μὲν οὐκ ἑθδούλοντο, τὸ δὲ χα, ᾿Εξέλιπεν ἀνομία σοῦ, θύγατερ Σιών" οὐ προσθήσει τοῦ ἀποικίσαι σε ἔτι " ἐπεσκέψατο ἀνομίαν σου, θύγατερ ᾿Εδὼμ, ἀπεκάλυψεν ἐπὶ τὰ ἀσεδήματά σου. Τῇ μὲν Σιὼν προηγόρευσε τὰ χρηστά, τἀναντία δὲ τῇ Ἰδουμαίᾳ - ἐπ᾽ αὐτῆς “6 γὰρ ἔφη τὴν τιμωρίαν χωρήσειν. ᾿Αληθὲς δὲ καὶ τὸ, ε Οὐ προσθήσει τοῦ ἀποιχίσαι σε ἔτι.» Παντελῶς γὰρ οἱ ἀνδραποδίσαντες χατελύθησαν, καὶ ὑπὸ τὴν Περσῶν δυναστείαν ἐγένοντο. Ὁ μὲν οὖν προφήτης τοῦτο τοῖς θρήνοις τὸ τέλος ἐπέθηκεν " ἡμεῖς δὲ τὸν δεδωκότα στόμα ἀνθρώπῳ, καὶ διδάσκοντα ἄνθρωπον γνῶσιν ὑμνοῦμεν, ὅτι καὶ τοῦδε τοῦ προφήτου δήλην τὴν διάνοιαν, ὡς ἦν “Ὑ ἡμῖν ἐφικτὸν, πεποιήκαμεν, καὶ Β ταῖς ἄλλαις προφητικαῖς βίόλοις καὶ τήνδε τὴν ἑρμηνείαν, ὡς μηδὲ μίαν διὰ τὴν αὖτοῦ χάριν προφητείαν καταλιπεῖγ ἀνερμήγνεντον. Τοὺς δέ γε ἐντευξομένους παρακαλῶ, δέξατθαι μὲν τὰ εὖ καὶ καλῶς εἰρημένα εἰ δέ τι ἐλλείπει, συγγνῶναι. ΓΆνθρωποι γὰρ ὄντες, καὶ τῆς τελειότητος ἀποδέοντες, τὴν οἰκείαν εἰσηνέγχαμεν προθυμίαν, ὠφέλειάν πινα τοῖς φιλοθέοις καὶ φιλοπόνοις πορίξοντες, οὗς ἀντιδοῦναι παραγαλοῦμεν τῷ πόνῳ τῆς ἑρμηνείας τῆς προσευχῆς τὴν βοήθειαν " ἵν᾽ ὑπὸ ταύτης ἐρειδόμενοι τὸ λειπόμενον τῆς ζωῆς ἐξανύσωμεν, ἔργοις καὶ λόγοις καὶ λογισμοῖς τὸν Θεὸν καὶ Σωτῆρα καὶ Κύριον ἡμῶν θεραπεύοντες, μεθ᾽ οὗ τῷ Πατρὶ, σὺν τῷ παναγίῳ Πνεύματι, δόξα πρέπει, καὶ μεγαλοπρέ. πεια, νῦν καὶ ἀεὶ ὁδ, καὶ εἰς τοὺς αἰῶνας 5" τῶν ς αἰώνων. ᾿Αμήν.

cha'. Chaire kai dyyphraigou, thygater d "Idoumaias, hē katoikousa en gę̄ Ouzϑ᾽ - kai ga epi se epeleusetai 5, to potērion 5" tou Kyriou, kai pie- Ho tholēn autois "" kakōn ho prophētikos proeirēche logos " touto gar dēloi to, e« methysthēsę̄, kai apocheeis. » Kai ho thespesios "5 de Dadio peri autōn phēsi, e Mnēsthēti, Kyrie tōn huiōn ᾿Edōm, tēn hēmeran Hierousalēm᾽ tōn legontōn, Ekkenoute, echchenouïe, heōs M“ tōn themeliōn autēs. » Kai gar «delphoi ontes, kai A geitoneuontes, eirēneuein men ouk hethdoulonto, to de cha, ᾿Exelipen anomia sou, thygater Siōn" ou prosthēsei tou apoikisai se eti " epeskepsato anomian sou, thygater ᾿Edōm, apekalypsen epi ta asedēmata sou. Tę̄ men Siōn proēgoreuse ta chrēsta, tanantia de tę̄ Idoumaią - ep᾽ autēs “6 gar ephē tēn timōrian chōrēsein. ᾿Alēthes de kai to, e Ou prosthēsei tou apoichisai se eti.» Pantelōs gar hoi andrapodisantes chatelythēsan, kai hypo tēn Persōn dynasteian egenonto. Ho men oun prophētēs touto tois thrēnois to telos epethēken " hēmeis de ton dedōkota stoma anthrōpǭ, kai didaskonta anthrōpon gnōsin hymnoumen, hoti kai toude tou prophētou dēlēn tēn dianoian, hōs ēn “Hy hēmin ephikton, pepoiēkamen, kai B tais allais prophētikais biolois kai tēnde tēn hermēneian, hōs mēde mian dia tēn autou charin prophēteian katalipeig anermēgnenton. Tous de ge enteuxomenous parakalō, dexatthai men ta eu kai kalōs eirēmena ei de ti elleipei, syngnōnai. GAnthrōpoi gar ontes, kai tēs teleiotētos apodeontes, tēn oikeian eisēnenchamen prothymian, ōpheleian pina tois philotheois kai philoponois porixontes, hous antidounai paragaloumen tǭ ponǭ tēs hermēneias tēs proseuchēs tēn boētheian " hin᾽ hypo tautēs ereidomenoi to leipomenon tēs zōēs exanysōmen, ergois kai logois kai logismois ton Theon kai Sōtēra kai Kyrion hēmōn therapeuontes, meth᾽ hou tǭ Patri, syn tǭ panagiǭ Pneumati, doxa prepei, kai megalopre. peia, nyn kai aei hod, kai eis tous aiōnas 5" tōn s aiōnōn. ᾿Amēn.

21. "Rejoice and be glad, daughter of Idumaea, you who dwell in the land of Uz: the cup of the Lord will come upon you too, and you will drink …" … the prophetic word foretold for them a reversal of evils; this is what "you will be drunk and pour out" shows. And the inspired David says of them: "Remember, O Lord, the sons of Edom on the day of Jerusalem, who said, 'Empty it, empty it, down to its foundations.'" For though they were brothers and neighbours, they did not wish to live in peace, but … 22. "Your iniquity has come to an end, daughter of Zion; he will no longer carry you away into exile. He has visited your iniquity, daughter of Edom; he has uncovered your impieties." To Zion he foretold good things, and the opposite to Idumaea; for he said that the punishment would pass to her. True also is "he will no longer carry you away into exile": for those who enslaved them were utterly destroyed and came under the dominion of the Persians. The prophet, then, set this end to the Lamentations. And we sing the praise of him who gave man a mouth and teaches man knowledge, because we have made plain the meaning of this prophet too, as far as it was attainable for us, and have added this interpretation also to the other prophetic books, so as to leave, by his grace, not a single prophecy uninterpreted. Those who will read it I ask to accept what is well and rightly said, and to pardon anything that falls short. For being human and falling short of perfection, we have contributed our own zeal, to provide some benefit for those who love God and love labour; and we ask them to repay the labour of interpretation with the help of their prayer, so that, supported by it, we may complete what remains of our life serving our God and Saviour and Lord in deeds and words and thoughts; with whom to the Father, with the all-holy Spirit, belong glory and majesty, now and always, and to the ages of ages. Amen.

Textual problem in this passage: see the notes.

Lam 4:21–22 (quotation, high confidence) · Ps 137:7 (136:7 LXX) (quotation, high confidence) · Exod 4:11 (allusion, medium confidence) · Ps 94:10 (93:10 LXX) (allusion, medium confidence)

Notes and citation

Summary: Edom, which gloated over Jerusalem, will drink the cup of judgment while Zion's exile ends; Theodoret closes his commentary on the prophets with a request for his readers' prayers.

Lemmas: Lam 4:21–22. David: Ps 137:7 (LXX 136:7). "Gave man a mouth": Exod 4:11; "teaches man knowledge": Ps 94:10 (LXX 93:10). Lines are lost in the scan where marked ….

Notes on the original text

Digital text corrected (Migne's footnotes): Ἐθ. μι ἡμ. πέρας ἡμῶν, αι οἰἰλιι ἴῃ ΔΑ. οχϑιϑηῖ, ες. ἰδεϊ. ε51 πάρεστιν παρέστη τὸ ὁ καιρὸς ἡμῶν. "5 τό. Β. μγάηι, καί. "3 Β. πορεύεσθαι, αἱ αι... 5" λόγ. Β. ργιῃ!. ὁ. "ἷ προῦ. Α. οἱ Ὁ3 Ὶ Ἢ δι χχί, 05. ἰῃη Β. ἐγουσι. Βὶ ἔλεγόν τε. 11 τούτων. Β τῶν ἐθνῶν. "δ Β θυγάτηρ. 4 ἀποχ. οῦγ. πα ηθ5 16. “ Β αὐτῆς. δ δὲ͵ 1} οὐΐ. φησί. “0 ἢ ἐλεύσεται. ““ποτ. Β σωτήριον, οὗ. δ5. Β. τούτου. -- Κύριος. θ65. ἰη Β. υἱ δι 80 οἱ, Ἰ)ὸς, πῃ Β, δ' Β, κυρίως..88 Πνεῦμα → .

Cite (SBL): Theodoret, Comm. Jer. 204.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/204-21

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