Commentary on Jeremiah (with Baruch and Lamentations) 22.1–25.34
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 22
22.1PG 81
Μετὰ ταῦτα χελεύε: πάλιν τῷ προφήτῃ χαταλαθεῖν τὰ βασίλεια, καὶ εἰσηγήσασθαι αὐτῷ τε τῷ βασιλεῖ καὶ τοῖς ἄρχουσιν, ὥττε δικαίως δικαὶ ἀδέκαστον ἐκφέρειν τὴν ψῆφον, τῶν " … φεύγειν τὴν προτέραν ἀσέθδειαν " καὶ ταῦτα ποιοῦσιν οἱ ὑπισχνεῖται εἰρήνην καὶ εὐπραξίαν καὶ τῇ βασιλείᾳ τὸ διαρκές. ε΄. Ἐὰν δὲ μὴ ποιήσητε σὺν 5 τοῖς λόγοις τούτοις, κατ᾽ ἐμαυτοῦ ὥμοσα, Λέγει Κύριος, ὅτι εἰς ἔρημον " ἔσται ὁ οἶκος οὗτος. Τὸν ὄρκον εἰς βεδαίωσιν τῶν εἰρημένων προστέθεικε" τὸ δὲ, « ατ᾽ ἐμαυτοῦ … γὰρ ὁ θεῖος ᾿Απόστολό; φησιν" « Ἐπειδὴ, ") κατ᾽ οὐδενὸς ἄλλου 83 μείζονος εἶχεν ὁμόσαι, εἶπε, Κατ᾽ ἐμαντοῦ ὥμοσα, λέγει Κύριος. » Προστίθησι δὲ καὶ ταῦτα τῇ ἀπειλῇ"
Meta tauta cheleue: palin tǭ prophētę̄ chatalathein ta basileia, kai eisēgēsasthai autǭ te tǭ basilei kai tois archousin, hōtte dikaiōs dikai adekaston ekpherein tēn psēphon, tōn " … pheugein tēn proteran asethdeian " kai tauta poiousin hoi hypischneitai eirēnēn kai eupraxian kai tę̄ basileią to diarkes. e΄. Ean de mē poiēsēte syn 5 tois logois toutois, kat᾽ emautou hōmosa, Legei Kyrios, hoti eis erēmon " estai ho oikos houtos. Ton orkon eis bedaiōsin tōn eirēmenōn prostetheike" to de, « at᾽ emautou … gar ho theios ᾿Apostolo? phēsin" « Epeidē, ") kat᾽ oudenos allou 83 meizonos eichen homosai, eipe, Kat᾽ emantou hōmosa, legei Kyrios. » Prostithēsi de kai tauta tę̄ apeilę̄"
After this he again bids the prophet go to the palace and counsel the king himself and the rulers to give a just and impartial verdict, … to flee their former impiety; and to those who do this he promises peace and prosperity and the permanence of the kingdom. 5. "But if you do not do these words, I have sworn by myself, says the Lord, that this house will become a desolation." He added the oath to confirm what was said; and "by myself" … For the divine apostle says: "Since he had no one greater by whom to swear, he said: I have sworn by myself, says the Lord." He adds this too to the threat:
Textual problem in this passage: see the notes.
Jer 22:2 (allusion, high confidence) · Jer 22:3 (allusion, high confidence) · Jer 22:4 (allusion, high confidence) · Jer 22:5 (quotation, high confidence) · Heb 6:13 (quotation, high confidence)
Notes and citation
Summary: The king is urged to do justice and promised a lasting throne, but God swears by himself that the palace will be desolate if he refuses.
- The comment paraphrases 22:1–4. The quotation is Heb 6:13, with the formula of Jer 22:5 (cf. Gen 22:16). Words are lost in the scan ("to rescue the wronged"; "because there is none greater"), marked "…". Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); words of the text lost; OCR debris inside the lemma; marginal reference and Latin debris; word split by OCR debris): οί, αἱ α΄, Μετὰ → Μετὰ; χηβιίπαπι ἱπιρίοἰδίοπι. [4] Εἰ 509 ρμο ήοοιυς μὰς → … ; γοῷπο ἀϊ- → ; γεκϑ. ὅ. Θποά δὶ ποῆ [δρϑγὶ ἰδ ξοΥ ιοπ 6 ἰδίο8, → ; μι ἱπ τούτοις → τούτοις; καὶ Ἰοπίϊαπι. Νδηὶ οἱ ἀἰνίπυβ Ἀροβίοϊιιϑ δἷϊ : « θιο- Β → … ; οὐδε- }πι- νὸς → οὐδενὸς; θο- ὥμοσα → ὥμοσα; γηΐηιι8 Ῥ. » [προ δά ἰδία σοπιηπαιϊοηί : → .
Cite (SBL): Theodoret, Comm. Jer. 22.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-1
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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.
22.6PG 81
ς΄. Τάδε λέγει Κύριος κατὰ τοῦ οἴκουν τοῦ βασι- «λέως Ἰούδα" Γαλαὰδ, σύ μοι ἀρχὴ τοῦ Λιδάγου. Λίδανον τὴν Ἱερουσαλὴμ καλεῖ’ Γαλαὰδ δὲ τὰ ἐν ταύτῃ βατίλεια, Ἔστι δὲ χωρίον ἐν τῷ Λιθάνῳ οὕτω ὀνομαζόμενον ᾿ ἔστι δὲ καὶ ἑτέρα Γαλαὰδ τῇς Ἰσραηλίτιδος γῆς ἀλλ᾽ ἡγοῦμαι νῦν τῇ ἐν τῇ Λιδάνῳ ἀπεικασθῆναι τὰ βασίλεια, διὰ τὴν ἐν αὐτοῖς τολμηγὰρ, φησὶν, ἐπὶ σὲ ὁοθρεύοντας. Τὸ « ἁγιάσω » ἀντὶ τοῦ ε ἀφορίσω᾽ ν τοῦτο ᾽ γὰρ καὶ διὰ Ησαῖου λέγει, " « Ἡγιασμένοι εἰσὶ, καὶ ἐγὼ ἄγω αὐτοὺς, » ἀντὶ τοῦ « ἀφωρισμένοι" » καὶ τὸν περὶ τούτου λόγον ἐν τῇ τοῦ θείου Ἡσαῖου ἑρμηδιὰ πλειόνων τεθείχαμεν. « “Ανδρα καὶ τὸν πέεἱ ἰθ σου, καὶ ἐμδαλὸοῦσιν εἰς τὸ πῦρ. » Ἐπεὶ τοῦ Λιθάνοῦ ἐμνημόνευσεν, ἐπέμεινε τῇ τροπῇ " κέδρους δὲ καλεῖ τοὺς ἄρχοντας, τοὺς ἐπὶ ῥώμῃ μέγα φρονοῦντας. Εἶτα προλέγει τῆς πόλεως τὴν ἐρημίαν, καὶ ὅτι θαυμάσονται οἱ ὁρῶντες, καὶ πυνθανόμενοι τῶν … πονηρίαν, καὶ ὅτι δι᾽ ἐκείνους ἡ πόλις ταύτην παρὰ τοῦ Θεοῦ τὴν ψῆφον ἐδέξατο. Παρακελεύεται δὲ μὴ θρηνεῖν τὸν τεθνηκότα, ἀλλὰ τὸν ζῶντα, ὡς μετ- Τάδε «λέγει Κύριος ἐπὶ Σεειὴμ, “᾽ υἱὸν ἀντὶ Ἰωσίου τοῦ πατρὸς αὑτοῦ. Ἐξῆϊθεν " ἐκ τοῦ τόπου τούτου. Οὐκ ἀναστρέψει "" οὐκέτι" ἐν τῷ … τόπῳ οὗ μετῴκισαν αὐτὸν, ἐκεῖ ἀποθανεῖται, καὶ τὴν γῆν ταύτη» οὐκ ὄψεται ἔτι. οὐκ ὥς τινες ὑπέλαδον, τὸν Ἰωακεὶμ λέγει, 5864 ἀλλὰ τὸν Ἰωάχαζ. Οὗτος γὰρ ἐδασίλευσεν ἀντὶ Ἰωσἷου ποῦ πατρὸς αὑτοῦ " τοῦτον καὶ εἰς Αἴγυπτον … αὐτὸς οὗτος ὁ προφήτης διδάσκει, καὶ τῶν Βασιλειῶν ἡ τετάρτη, καὶ ἡ τῶν Παραλειπομένων δευτέρα.
s΄. Tade legei Kyrios kata tou oikoun tou basi- «leōs Iouda" Galaad, sy moi archē tou Lidagou. Lidanon tēn Hierousalēm kalei’ Galaad de ta en tautę̄ batileia, Esti de chōrion en tǭ Lithanǭ houtō onomazomenon ᾿ esti de kai hetera Galaad tę̄s Israēlitidos gēs all᾽ hēgoumai nyn tę̄ en tę̄ Lidanǭ apeikasthēnai ta basileia, dia tēn en autois tolmēgar, phēsin, epi se hoothreuontas. To « hagiasō » anti tou e aphorisō᾽ n touto ᾽ gar kai dia Ēsaiou legei, " « Hēgiasmenoi eisi, kai egō agō autous, » anti tou « aphōrismenoi" » kai ton peri toutou logon en tę̄ tou theiou Hēsaiou hermēdia pleionōn tetheichamen. « “Andra kai ton peei ith sou, kai emdaloousin eis to pyr. » Epei tou Lithanou emnēmoneusen, epemeine tę̄ tropę̄ " kedrous de kalei tous archontas, tous epi rhōmę̄ mega phronountas. Eita prolegei tēs poleōs tēn erēmian, kai hoti thaumasontai hoi horōntes, kai pynthanomenoi tōn … ponērian, kai hoti di᾽ ekeinous hē polis tautēn para tou Theou tēn psēphon edexato. Parakeleuetai de mē thrēnein ton tethnēkota, alla ton zōnta, hōs met- Tade «legei Kyrios epi Seeiēm, “᾽ huion anti Iōsiou tou patros hautou. Exēïthen " ek tou topou toutou. Ouk anastrepsei "" ouketi" en tǭ … topǭ hou metǭkisan auton, ekei apothaneitai, kai tēn gēn tautē» ouk opsetai eti. ouk hōs tines hypeladon, ton Iōakeim legei, 5864 alla ton Iōachaz. Houtos gar edasileusen anti Iōsiou pou patros hautou " touton kai eis Aigypton … autos houtos ho prophētēs didaskei, kai tōn Basileiōn hē tetartē, kai hē tōn Paraleipomenōn deutera.
6. "Thus says the Lord against the house of the king of Judah: Gilead, you are to me the head of Lebanon." He calls Jerusalem Lebanon, and the palace in it Gilead. There is a place in Lebanon so named, and there is also another Gilead in the land of Israel; but I think that here the palace is likened to the one in Lebanon because of the … dared in it. 7. "… against you destroyers …" "I will sanctify" is put for "I will set apart"; for he says this through Isaiah too: "They are sanctified, and I lead them," that is, "set apart"; and we have discussed this more fully in the interpretation of the divine Isaiah. "… and they will throw them into the fire." Since he had mentioned Lebanon, he kept to the figure: he calls the rulers, who prided themselves on their strength, cedars. Then he foretells the desolation of the city, and that those who see it will marvel, and on inquiring will learn the … wickedness, and that because of them the city received this sentence from God. He bids them weep not for the dead but for the living, since he is to be deported: 11. "Thus says the Lord concerning Shallum son of Josiah, who reigned in place of Josiah his father: He has gone out from this place; he will not return here any more; but in the place where they have deported him, there he will die, and he will not see this land again." He does not mean Jehoiakim, as some have supposed, but Jehoahaz; for he reigned in place of Josiah his father; and that he was taken to Egypt … this prophet himself teaches, and the fourth book of Kingdoms, and the second of Chronicles.
Textual problem in this passage: see the notes.
Jer 22:6 (quotation, high confidence) · Jer 22:7 (quotation, high confidence) · Isa 13:3 (quotation, high confidence) · Jer 22:8 (allusion, high confidence) · Jer 22:9 (allusion, high confidence) · Jer 22:10 (allusion, high confidence) · Jer 22:11 (quotation, high confidence) · Jer 22:12 (quotation, high confidence) · 2 Kgs 23:34 (allusion, high confidence) · 2 Chr 36:4 (allusion, high confidence)
Notes and citation
Summary: The palace, likened to Lebanon, will be cut down like cedars; Shallum (Jehoahaz), taken to Egypt, will die there, so weep for him rather than for the dead Josiah.
- The quotation is Isa 13:3 (Septuagint); Theodoret refers to his own Commentary on Isaiah. Jehoahaz in Egypt: 2 Kgs 23:31–34; 2 Chr 36:1–4. Words are lost in the scan ("lawlessness"; the lemma of 22:7, "And I will sanctify"; "they will cut down your choice cedars, and"; "of its inhabitants"; "was taken"), marked "…". 22:8–10 are paraphrased. Migne's footnotes and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) inside the lemma; OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); words of the text lost; OCR debris; a word of the text lost; word split by OCR debris; word split by OCR debris (Migne's Latin column)): τρία, Λίδανον → Λίδανον; 48 ἴῃ δἃ διμι!. δι δυΐθι Ἰ00118 ἴῃ [υἱθᾶπο, 4} → ; δαί ϑι πιο, πὰ ης ουπ) → ; οἃ αὐ εβί ἴῃ [ίυϑηο, ΘΟἸΏρΑΓΔΙΔ 6586 ραϊαι ἃ χα → κα; [ἐοἰοτόδ. « ϑα ποι 800 » ἀϊείαμνν ΡΓῸ « Βοργόβα}Ὸ :» → ; οἱ 680 διάμποο 608,» ἰά δϑῖ, βοβγοβαιὶ. Εν }}5 → ; ἴῃ ἀϊνιϊ → ; του σΟΓΡΟΥΪ8. διιρογυίιηι, [8, 9] [πι6 γα ἰοῖὶ → ; υτγϑῖθΒ 510 ναβίδιίοποπι : αυδπὶ 411 νἱάογις δά- → ; σαι 881, ἀἰδοθηῖ → ; κανδη ἃ 60 (46 πὶ) βυβεθρίβϑε βοιιθη(απ). → … ; δ6ἀ νἱνϑηΐοιν, αἱ αφυὶ ἰγδηβιηίψγοῖ, οἱ ἰγαύδίιγ ἢ Ὁ → ; ἐνὶ πιοτίθ- → ; 1 τῶν. Β ργῶπι. καί, 35 Εκ Β βυρρῃῇ. κ᾽ σὺν τ. λ. τ. ἴἴος, Ἰδοιίο οεί, τοὺς λόγους τούτους. 3 Πδς, Ἰθοιῖο οϑὶ, ἐρήμωσιν. 3 Βοος. Ἰοοιϊο ]. ο. εϑὲ ἐπεί. 8 ἄλλου --- ὥμοσα. ἰὸς. ἰοεΠ|0 1. 6. 68ὶ, εἶχε μείζονος ὁμόσαι, ὥμοσε καθ᾽ ἑαυτοῦ. 35 Ἰούδα. 658. ἴπ Β. ν᾽ Π παντελῶς. 35 'ΑΥ. -- ὁλούρ. ᾿ιὰ ἃυίοιη οἱ Ὁ, 85 Β οὕτω. 57 λέγ. Π685. ἰπ Β, ᾽" Πος ἴσο δίγιν. ἴπ Ἰηᾶυη6 πο α{ : ε ΤΙιδούοτγοίυ ἰπιοῦςὁ ἐξηλθ, 1} ργϑηι. ὅς, τἴ ἀρυ ΟυΧΧ Οὐκ ἀν. οὐκ. πος δ → … ; - Α (μΥ : δι (οΥγαηι ἰαὴ δ ται → ται; δεε- ποη, υἱ λὴα, → ; δος. ἱἷπ → … .
Cite (SBL): Theodoret, Comm. Jer. 22.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-6
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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.
22.10PG 81
ι΄. Ως " ὁ οἰκοδομῶν τὸν οἶκον αὑτοῦ οὐ μετὰ δικαιοσύνης, καὶ τὰ ὑπερῷα αὑτοῦ οὐκ ἐν κρίμάτι. Οὐ τὸ οἰκοδομεῖν αἰτιᾶται, ἀλλὰ τὸ ἀδίκως οἰκοδομεῖν “ διδάσκει γὰρ τοῦτο καὶ τὰ ἑξῆς. «Παρ αὐτῷ "5 ὁ πλησίον αὐτοῦ ἐργάζεται δωρεὰν, καὶ τὸν μισθὸν αὐτοῦ οὐ μὴ ἀποδώσει " αὐτῷ. »
i΄. Ōs " ho oikodomōn ton oikon hautou ou meta dikaiosynēs, kai ta hyperǭa hautou ouk en krimati. Ou to oikodomein aitiatai, alla to adikōs oikodomein “ didaskei gar touto kai ta hexēs. «Par autǭ "5 ho plēsion autou ergazetai dōrean, kai ton misthon autou ou mē apodōsei " autǭ. »
13. "Woe to him who builds his house without righteousness, and his upper rooms without judgment." He does not blame building, but building unjustly; for what follows teaches this too: "His neighbor works for him for nothing, and he will not pay him his wages."
Jer 22:13 (quotation, high confidence)
Notes and citation
Summary: Woe to the king who builds his palace by injustice and unpaid labor.
- The staged reference is 22.10, but the lemma is 22:13 (numeral printed ι΄). Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) inside the lemma; marginal reference inside the lemma; word split by OCR debris (Migne's Latin column)): γεκπβ. 15. → ; - οἰιπὶ μδεϊ εἶα, εἰ σαπασμία δια ποὺ ἱπ Ἵμαϊεῖο. → ; ἀδπιηδὶ «οὐ Πἰοαιϊοηθιν,, βοὰ φ ΠἸοαι᾿οποῆὶ φυὰ ἢ → ; ἰπἼυδι8 : αιιοὰ οἱ δοηυεπιία ἀδοϊάγαηϊ. « ἀρυι → ; Β πθη τράαθι οἷ.» → .
Cite (SBL): Theodoret, Comm. Jer. 22.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
22.14PG 81
ιδ΄. ᾿Ωχοδόμησας Μ᾿ σεαυτῷ οἴκον σύμμετρον. Τὸ σύμμετρον οὐκ ἐπὶ τοῦ μικροῦ τέθεικεν, ἀλλ᾽ ἐπὶ τοῦ τὴν ἀναλογίαν ἔχοντος μήκους τε καὶ εὔρους καὶ ὕψους ὅτι γὰρ μέγεθος τῇ οἰκίᾳ μαρτυρεῖ, δηλοῖ τὰ ἐπαγόμενα" « Ὑπερῷα
id΄. ᾿Ōchodomēsas M᾿ seautǭ oikon symmetron. To symmetron ouk epi tou mikrou tetheiken, all᾽ epi tou tēn analogian echontos mēkous te kai eurous kai hypsous hoti gar megethos tę̄ oikią martyrei, dēloi ta epagomena" « Hyperǭa
14. "You have built yourself a well-proportioned house." He has not used "well-proportioned" of something small, but of a house that has proportion in its length and breadth and height; for that the house was large is shown by what follows: "upper rooms …"
Jer 22:14 (quotation, high confidence)
Notes and citation
Summary: The king's palace was large and well proportioned.
- The section breaks off in the lemma ("spacious upper rooms"), marked "…". Debris has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); marginal reference and Latin debris; word split by OCR debris): Υξκμβ. 14. 4 αἱβεαξιὶ εἰν ἀοηιμηι → ; Μοιδγδιίοποιη ροϑβι} ποι ἰπ οχίψαϊίαι 6, 56 ά ἰμ 60 → ; μαρ- δὲ 51} τυρεῖ → μαρτυρεῖ.
Cite (SBL): Theodoret, Comm. Jer. 22.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-14
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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.
22.15PG 81
ιε΄. Μὴ βισιλεύσεις 59, ὅτι σὺ 5" ἁμιλλᾶσαι "5" πρὺς τὴν κέδρον; Κέδρον τὸν Ἰωσίαν ἐκάλεσεν, ἐσχηκότα τῆς βατιλείας τὸ διαρκές - ἐπιμέμφεται δὲ κῷ Σεελὺ, ὃ; καὶ Ἰωάχαζ ὀνομάζεται δ᾽, ὅτι τὸ μὲν 4 οὐκ ἐζήλωσεν, ἀλλ᾽ ἐπὶ τῇ βασιλείᾳ κατεφρόνησε. … καὶ διδάσκων, ὡς ὁ Θεὸς οὐ τῇ οἰκοδομίᾳ ἐπιμέμφεται, ἀλλὰ τῇ ἀπεθείᾳ, ἐπήγαγεν " « Ὃ πατήρ σου μὴ οὐκὶ δ ἔφαγε, καὶ ἔπιε, καὶ ἐποίησε κρῖμα ζιχαιοσύνην, τότε ἀγαθὸν ἣν αὐτῷ; »
ie΄. Mē bisileuseis 59, hoti sy 5" hamillasai "5" prys tēn kedron? Kedron ton Iōsian ekalesen, eschēkota tēs batileias to diarkes - epimemphetai de kǭ Seely, ho? kai Iōachaz onomazetai d᾽, hoti to men 4 ouk ezēlōsen, all᾽ epi tę̄ basileią katephronēse. … kai didaskōn, hōs ho Theos ou tę̄ oikodomią epimemphetai, alla tę̄ apetheią, epēgagen " « Ho patēr sou mē ouki d ephage, kai epie, kai epoiēse krima zichaiosynēn, tote agathon hēn autǭ? »
15. "Will you reign because you vie with the cedar?" He called Josiah the cedar, as one whose reign had lasted. He reproaches Shallum, who is also named Jehoahaz, that he did not emulate the … but grew contemptuous in his kingship … And teaching that God blames not the building but the impiety, he added: "Your father — did he not eat and drink, and do judgment and righteousness? Then it was well with him."
Jer 22:15 (quotation, high confidence)
Notes and citation
Summary: The king's cedar palace makes him no king; his father Josiah prospered by doing justice.
- Theodoret takes 22:13–17 as addressed to Shallum (Jehoahaz). Words are lost ("his father's piety" and the end of the sentence), marked "…". Debris has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); words of the text lost): (6 ἐεάτο ἢ → ; ΡἰΟιΘὴλ 6715 : 501 46 ΓΟβΠΟ [αφίιοϑα ρον θαι. → … ; ( 866 ἱπιρίοιαἰοπὶ, 00 6161: : « → ; οἱ {πη θομαιη ογϑὶ 111} ν → .
Cite (SBL): Theodoret, Comm. Jer. 22.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-15
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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.
22.16PG 81
ις΄, Ἔχρινεδ κρίσιν ταπεινοῦ καὶ πένητος, καὶ καλῶς ἦν αὑτῷ τότε" μὴ οὐ τοῦτό ἐστι τὸ εἰδέγαι μὲ; «ἰέγει Κύριος. Τῷ εὐαγγελικῷ τοῦτο ἔοικε λόγῳ « Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ "δ, ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς 51.» Τοῦτο γὰρ καὶ ἐνταῦθα ἔφη ᾿ ὅτι τὸ μισεῖν τὴν χίαν, καὶ τοῖς ἀδικουμένοις ἐπαμύνειν, τεχιαήριόν ἔστι τοῦ εἰδένα: με τὸν ταῦτα ποιοῦντα.
is΄, Echrined krisin tapeinou kai penētos, kai kalōs ēn hautǭ tote" mē ou touto esti to eidegai me? «iegei Kyrios. Tǭ euangelikǭ touto eoike logǭ « Ou pas ho legōn moi, Kyrie, Kyrie, eiseleusetai eis tēn basileian tou Theou "d, all᾽ ho poiōn to thelēma tou Patros mou tou en ouranois 51.» Touto gar kai entautha ephē ᾿ hoti to misein tēn chian, kai tois adikoumenois epamynein, techiaērion esti tou eidena: me ton tauta poiounta.
16. "He judged the cause of the lowly and the poor, and then it was well with him; is not this knowing me? says the Lord." This is like the gospel saying: "Not everyone who says to me, Lord, Lord, will enter the kingdom of God, but the one who does the will of my Father who is in heaven." For he has said the same here: that hating injustice and helping the wronged is the proof that the one who does these things knows me.
Jer 22:16 (quotation, high confidence) · Matt 7:21 (quotation, high confidence)
Notes and citation
Summary: To defend the poor is to know God, as Christ said that not those who say "Lord" but those who do the Father's will enter the kingdom.
- The quotation is Matt 7:21 (Theodoret has "kingdom of God"). Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) inside the quotation; marginal reference inside the lemma; word split by OCR debris): γεκβ. 16, → ; - δἰίμνο αἱ ϑεπὸ δέ → δέ; δοπιΐπιδ. → ; « Νοιν ομηΐβ αὐ ἀἸοία πη 1}}}, οι 16, Πονΐπα, ἐπ τἃ → ; Μὲ: ἴῃ ταρηιηὶ [λεὶ : βου → ; πιρῖ, ΄4{| ἰπ 66}}}8 651 5,» Π106 δπὶπι ᾿ἶς οἰΐαπι → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Jer. 22.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
22.17PG 81
ιζ΄, Σοῦ 5 γὰρ ἰδοὺ οὐκ εἰσὶν οἱ ὀφθαλμοὶ ὀρθοὶ "9, οὐδὲ ἡ καρδία καλὴ. Εἶτα κατηγορεῖ τῆς πλεονεξίας αὑτοῦ, καὶ τῆς μιαιφονίας -“ πρὸς δέ γε τούτοις καὶ τῆς συκοφαντίας, δι᾽ ἧς καὶ τοὺς φόνους εἰργάζετο.
iz΄, Sou 5 gar idou ouk eisin hoi ophthalmoi orthoi "9, oude hē kardia kalē. Eita katēgorei tēs pleonexias hautou, kai tēs miaiphonias -“ pros de ge toutois kai tēs sykophantias, di᾽ hēs kai tous phonous eirgazeto.
17. "For behold, your eyes are not right, nor is your heart good." Then he accuses his greed and his bloodshed, and besides these his false accusation, by which he also committed murders.
Jer 22:17 (quotation, high confidence)
Notes and citation
Summary: The king's eyes and heart are set on greed, bloodshed, and false accusation.
- Debris of Migne's Latin column and his footnotes have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) and Latin debris; OCR debris; OCR debris (Migne's Latin column); marginal reference and Latin debris inside the lemma): γεπβ. 17. Ετεθ δῖπι οὐδ (πὶ → ; {ΠΠπ|Ὧ85 61 ποη!οϊἀΐαιν : οΑΙ αν ἶδ) ρτασι θα, μοῦ → ; ἡτπλπὶ → ; « με}. νι}, 9], δι αην δου νῖγα Οὐρὶ! Μὴ βασ., κ. τ. δ. Β βασιλεὺς εἴ, δ' σύ, [)65.. ἴη Β οἱ ἀρι Μομεί, ἈΠ}. 1. 55 ἀμ, Μοῦτ. πλυιρὰβ [6.- 3 Βὶ ὠνομάζετο. δ᾽ μὴ οὐκί. Μοηι. δὰ "". 1. ΠαΠοἱ οὐκ. δ᾽ Ἔκρινε --α ἴασιν (εἰσὶ ἴῃ Ἰασσυην {π|π}). Ν᾽ ὀρθ. [)65, ἴμ 1}. Ν᾽ απαθηῖ δι, δι αὶ ἀουνῖπθ. Πα 121 γδίου. [ποίει πᾶ πη αἱ ὁὰδἰϊ αν εἰ « ᾿)άρο ὁδί υἱὰ τὰ ἃ [νηί (04 : (πος. Ταῖι γόφθ8 Πρ Ὸ 008, “ (πὶ δ οἱ Ροϑί γαῖ οδί : ἐπ οἱ σι τὶ «αὶ Οὐη δὶ 46εἰιοιῖαδ, β{ιι5 δ οαεὶμιὶ, τοὶς “μά, δἰ σ᾿ πν [αοίτις → .
Cite (SBL): Theodoret, Comm. Jer. 22.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-17
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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.
22.18PG 81
ιη΄. Διὰ τοῦτο τάδε έγει Κύριος ἐπὶ Ἰωακεὶμ, υἱὸν Ἰωσίου βασιιἰέως 5 Ἰούδα. Ἐνταῦθα κατὰ τάξιν ἡ προφητεία χεῖται " μετὰ γὰρ δὴ τὸν Ἰωάχαζ, Ἰωακεὶμ ἐθασίλευσεν, υἱὸς ὧν καὶ αὐτὸς Ἰωσίου τοῦ βασιλέως " προλέγει δὲ καὶ τούτου τὸν ὄλεθρον. « Οὐ “". μὴ κόψωνται 5 αὐτὸν, Οἴμοι 45 κύριε, καὶ, Οἴμοι ἀδελφέ " οὐδὲ μὴ χλαύσωνται αὐτὸν, Ὧ 5" ἀδελφέ" Οἴμοι ἀδελφέ. »
iē΄. Dia touto tade egei Kyrios epi Iōakeim, huion Iōsiou basiiieōs 5 Iouda. Entautha kata taxin hē prophēteia cheitai " meta gar dē ton Iōachaz, Iōakeim ethasileusen, huios hōn kai autos Iōsiou tou basileōs " prolegei de kai toutou ton olethron. « Ou “". mē kopsōntai 5 auton, Oimoi 45 kyrie, kai, Oimoi adelphe " oude mē chlausōntai auton, Hō 5" adelphe" Oimoi adelphe. »
18. "Therefore thus says the Lord concerning Jehoiakim son of Josiah, king of Judah." Here the prophecy is placed in order; for after Jehoahaz, Jehoiakim reigned, he too a son of King Josiah; and he foretells his destruction as well: "They will not lament for him, Alas, lord! and, Alas, brother! nor will they weep for him, O brother! Alas, brother!"
Jer 22:18 (quotation, high confidence)
Notes and citation
Summary: Jehoiakim, who followed Jehoahaz, will die unlamented.
Cite (SBL): Theodoret, Comm. Jer. 22.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
22.19PG 81
ιθ΄. Ταφὴν οὐ δ ταφήσεται, σηψησθεὶς " ὡς Δήμ. Καὶ ἐντεῦθεν δῆλον, ὡς Σεελὴμ οὐκ ἔστιν Ἰωακείμ " περὶ ἐχοίνου γὰρ ἔφη, ὅτι ε Ταύτην τὴν γὴν οὐκ ὄψεται, ἀλλ᾽ ἐν τῇ μετοικίᾳ τεθνέξεται, » Περὶ δὲ τούτου, ὅτι «Τοῖς τεθνεῶσιν οἰωνοῖς “7 παραπλησίως ἔξω τῆς πύλης ῥιφήσεται. » Σαφέστερον δὲ ταῦτα αἱ ἱστορίχι διδάσχουτιν. Εἶτα τῇ πόλιι παρεγγυᾷ, καὶ εἰς; τὸν Λίθανον, καὶ τὴν Βασὰν (ὄρη δὲ ταῦτα), ὡπαύτως δὲ καὶ εἰς τὸ πέραν τῆς θαλάσσης δραμεῖν, καὶ βοῆσα!, καὶ τὰ; οἰκείας ἀποδύρεσθαι. συμφορὰς, ὅτι οὐδεμιᾶς παρὰ τῶν εἰδόλων ρίας ἀπήλαυσεν" ἐραστὰς γὰρ αὐτὰ “3 καλεῖ.
ith΄. Taphēn ou d taphēsetai, sēpsēstheis " hōs Dēm. Kai enteuthen dēlon, hōs Seelēm ouk estin Iōakeim " peri echoinou gar ephē, hoti e Tautēn tēn gēn ouk opsetai, all᾽ en tę̄ metoikią tethnexetai, » Peri de toutou, hoti «Tois tethneōsin oiōnois “7 paraplēsiōs exō tēs pylēs rhiphēsetai. » Saphesteron de tauta hai historichi didaschoutin. Eita tę̄ polii parengyą, kai eis? ton Lithanon, kai tēn Basan (orē de tauta), hōpautōs de kai eis to peran tēs thalassēs dramein, kai boēsa!, kai ta? oikeias apodyresthai. symphoras, hoti oudemias para tōn eidolōn rias apēlausen" erastas gar auta “3 kalei.
19. "He will be buried with the burial of a donkey, … " From this too it is clear that Shallum is not Jehoiakim; for of the former he said, "He will not see this land, but will die in the deportation," and of this one, that "he will be thrown out beyond the gate like the dead, for the birds." The histories teach this more clearly. Then he charges the city to run to Lebanon and Bashan (these are mountains), and likewise across the sea, and to cry out and lament its own calamities, since it received no help from the idols; for he calls them lovers.
Jer 22:19 (quotation, high confidence) · Jer 22:11 (allusion, high confidence) · Jer 22:12 (allusion, high confidence) · Jer 22:20 (allusion, high confidence)
Notes and citation
Summary: Jehoiakim will have a donkey's burial outside the gates, which shows he is not the Shallum who died in exile; the city will cry out, for its idol-lovers cannot help.
- The lemma of 22:19 is garbled after "donkey" ("dragged and thrown out beyond the gate of Jerusalem"), marked "…". 22:20 is paraphrased; "help" renders a damaged word (…ρίας, probably βοηθείας).
Cite (SBL): Theodoret, Comm. Jer. 22.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
22.21PG 81
χα’. Ἐ.άλησα πρὲς σὲ ἐν 5 τῇ παρηπτώσει σου, καὶ εἶπας" Οὐκ ἀκούσομαι. ᾿Αμαρτανούσῃ γὰρ συνεθούλενον ἀπαλλαγῆναι τῆς πλάνης, καὶ τὴν εἰσήγησιν οὐκ ἐδέχου. ε« Αὕτη ἡ ὁδός σου ἐκκ νεότητός σου, ὅτι 7; οὐκ ἤκουσας τῆς φωνῇς μου. ν Ἄνωθεν καὶ ἐξ ἀρχῆς τῇ ἀπειθείᾳ ἐχρήσω. χϑ'. Πάντας τοὺς ποιμέγεις σου ποιμανεῖ ἄνεμος. Τούς τε πονηροὺς βατιλέας, καὶ τοὺς ψευδουπροφέτας 7", «Οἱ ἐρασταί σου ἐν αἰχμαλωσίᾳ πορεύσονται ὃ. » Καὶ αὐτὰ γὰρ τὰ εἴδωλα, ἀργυρᾶ ὄντα, ὡς εἰχὸςξ, καὶ χρυσᾶ, ἔλαθον οἱ πολέμιοι, ε Τότε αἰσχυνθήσῃ καὶ ἀτιμωθήσῃ ἀπὸ" πάντων τῶν φιλούντων σε. » Οὐ γὰρ τεύξῃ τῆς παρ᾽ αὐτῶν ῥοπῆς. Εἴτα τῆς προτέρας αὐτοὺς εὐπραξίας ἀνα-
cha’. E.alēsa pres se en 5 tę̄ parēptōsei sou, kai eipas" Ouk akousomai. ᾿Amartanousę̄ gar synethoulenon apallagēnai tēs planēs, kai tēn eisēgēsin ouk edechou. e« Hautē hē hodos sou ekk neotētos sou, hoti 7? ouk ēkousas tēs phōnę̄s mou. n Anōthen kai ex archēs tę̄ apeitheią echrēsō. chϑ'. Pantas tous poimegeis sou poimanei anemos. Tous te ponērous batileas, kai tous pseudouprophetas 7", «Hoi erastai sou en aichmalōsią poreusontai ho. » Kai auta gar ta eidōla, argyra onta, hōs eichosx, kai chrysa, elathon hoi polemioi, e Tote aischynthēsę̄ kai atimōthēsę̄ apo" pantōn tōn philountōn se. » Ou gar teuxę̄ tēs par᾽ autōn rhopēs. Eita tēs proteras autous eupraxias ana-
21. "I spoke to you in your transgression, and you said: I will not listen." When you were sinning I counseled you to be freed from the error, and you would not accept the advice. "This has been your way from your youth, that you did not listen to my voice." From of old and from the beginning you practiced disobedience. 22. "The wind will shepherd all your shepherds" — both the wicked kings and the false prophets. "Your lovers will go into captivity." For the enemies took the idols themselves, which were, it seems, of silver and gold. "Then you will be ashamed and dishonored by all who love you." For you will get no help from them. Then he reminds them of their former prosperity …
Jer 22:21 (quotation, high confidence) · Jer 22:22 (quotation, high confidence)
Notes and citation
Summary: Judah refused God's counsel from its youth; its kings and false prophets will be blown away, and its idols carried off as plunder.
- The section breaks off at the end, marked "…".
Cite (SBL): Theodoret, Comm. Jer. 22.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-21
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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.
22.23PG 81
κγ'. Κατοικοῦσα ἐν τῷ Λιδάνῳ, ἐγγοσσεύουσα ἐν ταῖς κέδροις. "Ἀντὶ τοῦ, περιφανὴς οὖσα, καὶ περίόλεπτο;, καὶ παρὰ πᾶσιν ἀοίδιμος. « Καταστενάξει; "5 ἐν τῷ ἐλθεῖν σοι ὀδύνας ὡς τικτούσης, ν Ταῦτα συνἄψας τῇ περὶ τοῦ Ἰωακεὶμ προφητείᾳ, προλέγει καὶ τῷ Ἰεχονίᾳ τὰ ὅμοια" αὑτὸς 14 δὲ τοῦ Ἰωακεὶμ υἱὸς ἦν, τοῦ δὲ Ἰωσίου ἔγγονο;" τρεῖς δὲ μόνους βαστιλεύσας μῆνας, αἰχμάλωτος ἀπήχθη μετὰ τῆς μητρὸς, Ὁ καὶ ἐν Βαδυλῶνι τὸν βίον κατέλυσεν,
kg'. Katoikousa en tǭ Lidanǭ, engosseuousa en tais kedrois. "Anti tou, periphanēs ousa, kai periolepto?, kai para pasin aoidimos. « Katastenaxei? "5 en tǭ elthein soi odynas hōs tiktousēs, n Tauta synapsas tę̄ peri tou Iōakeim prophēteią, prolegei kai tǭ Iechonią ta homoia" hautos 14 de tou Iōakeim huios ēn, tou de Iōsiou engono?" treis de monous bastileusas mēnas, aichmalōtos apēchthē meta tēs mētros, Ho kai en Badylōni ton bion katelysen,
23. "You who dwell in Lebanon, nesting among the cedars." That is: being conspicuous and admired and celebrated among all. "You will groan when pangs come upon you like a woman in labor." Having joined this to the prophecy about Jehoiakim, he foretells similar things to Jeconiah as well. He was the son of Jehoiakim and grandson of Josiah; having reigned only three months, he was led away captive with his mother, and ended his life in Babylon.
Jer 22:23 (quotation, high confidence) · 2 Kgs 24:8 (allusion, medium confidence) · 2 Kgs 24:15 (allusion, medium confidence)
Notes and citation
Summary: Proud Jerusalem will groan in labor pains; the same fate is foretold for Jeconiah, who reigned three months and died in Babylon.
- Jeconiah (Jehoiachin): 2 Kgs 24:8–15; 25:27–30.
Cite (SBL): Theodoret, Comm. Jer. 22.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-23
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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.
22.24PG 81
κδ΄, χε΄, Ζῶ ἐγὼ,.1ἐγει Κύριος " ἐὰν γενόμενος γένηται ᾿Ιεχονίας, υἱὸς Ἰωακεὶμ βασιλέως Ἰούδα, ἀποσφράγισμα ἐπὶ τῆς χειρός μου τῆς δεξιᾶς, ὅτι 1 ἐκεῖθεν ἐκσπάσω σε. Καὶ παριδώσω σε εἰς χεῖρας τῶν ζητούντων τὴν ψυχήν σου, καὶ εἰς χεῖρας 15 ὧν σὺ εὐ αδῇ ἀπὸ προσώπου αὐτῶν, ἐν χειρὶ Ναδουχοδονόσορ βασιλέως Παδὺυ Ἰῶνος, καὶ ἐν χειρὶ τῶν Χα.ἰδαίων, ᾿Ἐπειδὴ τὴν τῶν προγόνων εὐσέδξιαν οὐ μιμούμενοι ἐπὶ τῇ ἐχείνων ἐσεμνύνοντο συγγευξέχ, τὸν 'λδρχὰμ. εἰς μέσον φέροντες, καὶ τὸν Ἰνχὰχ, καὶ τὸν Ἰσραὴλ, καὶ τὸν Δαδὶξ, καὶ τὸν Ἐϊε:χίαν, καὶ τὸν Ἰωσίαν, ἐπιτήμου; ἄνδρας ἐν ἀρετῇ, τούτοῦ χάριν ὁ τῶν ὅλων θεὸς ἐχδάλλει τοῦ Ἰεχονίου τὸ θράπος, 39 καί φησιν" Εἰ καὶ δαχτύλιος γένοιτο, καὶ ἐπὶ τῆς δεξιᾶς μον τεθείη χειρὸς, ἐκεῖθεν αὐτὸν ἐχσπάσω, καὶ παραδώξω τοῖς πολεμίοις, Μὴ τοίνυν θαῤῥείτω τῇ τῶν προγόνων ἀρετῇ, τὴν ἐχείνων ἀρετὴν μὴ ζηλώσας.
kd΄, che΄, Zō egō,.1egei Kyrios " ean genomenos genētai ᾿Iechonias, huios Iōakeim basileōs Iouda, aposphragisma epi tēs cheiros mou tēs dexias, hoti 1 ekeithen ekspasō se. Kai paridōsō se eis cheiras tōn zētountōn tēn psychēn sou, kai eis cheiras 15 hōn sy eu adę̄ apo prosōpou autōn, en cheiri Nadouchodonosor basileōs Padyy Iōnos, kai en cheiri tōn Cha.idaiōn, ᾿Epeidē tēn tōn progonōn eusedxian ou mimoumenoi epi tę̄ echeinōn esemnynonto syngeuxech, ton 'ldrcham. eis meson pherontes, kai ton Inchach, kai ton Israēl, kai ton Dadix, kai ton Eïe:chian, kai ton Iōsian, epitēmou? andras en aretę̄, toutou charin ho tōn holōn theos echdallei tou Iechoniou to thrapos, 39 kai phēsin" Ei kai dachtylios genoito, kai epi tēs dexias mon tetheiē cheiros, ekeithen auton echspasō, kai paradōxō tois polemiois, Mē toinyn tharrheitō tę̄ tōn progonōn aretę̄, tēn echeinōn aretēn mē zēlōsas.
24–25. "As I live, says the Lord, even if Jeconiah son of Jehoiakim, king of Judah, became a signet ring on my right hand, I would pull you off from there. And I will hand you over into the hands of those who seek your life, and into the hands of those you fear, into the hand of Nebuchadnezzar king of Babylon and into the hand of the Chaldeans." Since, without imitating the piety of their forebears, they prided themselves on their kinship with them, putting forward Abraham and Isaac and Israel, David and Hezekiah and Josiah, men distinguished in virtue, for this reason the God of all casts down Jeconiah's boldness, and says: Even if he became a ring and were placed on my right hand, I would pull him off from there and hand him over to the enemies. Let him not, then, trust in the virtue of his forebears, since he did not emulate their virtue.
Jer 22:24 (quotation, high confidence) · Jer 22:25 (quotation, high confidence)
Notes and citation
Summary: Even if Jeconiah were God's signet ring, he would be pulled off and handed to Babylon; descent from virtuous ancestors avails nothing without their virtue.
- Migne's footnotes, which interrupt the lemma, and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) inside the lemma; OCR debris; stray mark): ΩΝ κ᾽ Οὐ μὴ, χ, το λ, ΑἸ ον “οἵ ἐπ δ δ᾽ οὗ. (τὰ ᾿ οι χόν, Π κόψονται, εἰ ἀεὶ ς ψ. ὡς κ. σου. προφῆτας. 15 πορ. [ἰδ0. Ἰουτυ οδί, ἐξελεύσονται. πα. Τ᾽ κατ. 61 οἰων. δὶ ὄνοις. 55 1 αὐτοὺς. 5᾽ ἐντι παρ. Φ ρ 11 ὅτι" 965. ἀρὰ} Θ΄, εὐ νὰ, ἴθ γί. ἃ ΕἾ ῷ ἦ ἡ» Ἰφϑ. : ᾿ ν ᾿ → ; εἷς Α ἴπι χεῖρας → εἰς χεῖρας; ἐν 1 : χειρὶ → ἐν χειρὶ; προγόνων : εὐσέδξιαν → προγόνων εὐσέδξιαν.
Cite (SBL): Theodoret, Comm. Jer. 22.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-24
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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.
22.26PG 81
κς΄. Καὶ ἀποῤῥίψω στο, καὶ τὴν μητέρι σου, τὴν τεκοῦσάν σε, εἰς γῆν 5' ἑτέραν, εἰς γῆν οὗ "κ᾿ οὐκ ἐτέχθητε 5 ἐκεῖ, καὶ ἐκεῖ ἀποθανεῖσθε. Προστέθεικε δ᾽ δὲ, ὡς οὐκ ἀναστρέψουσιν εἰς τὴν γῆν, ἧς ἐφίενται. Λέγει καὶ τὴν αἰτίαν τῆς τιμωρίας. « Τὸ "5 στόμα τὸ ἐξουδενωμένον καὶ ἐχτετιναγμένον ὁ ἀνὴρ οὗτος. » Κουφότητα δὲ αὐτοῦ καὶ εὐκολίαν περὶ τοὺς φξαρανόμους λόγους κατηγορεῖ.
ks΄. Kai aporrhipsō sto, kai tēn mēteri sou, tēn tekousan se, eis gēn 5' heteran, eis gēn hou "k᾿ ouk etechthēte 5 ekei, kai ekei apothaneisthe. Prostetheike d᾽ de, hōs ouk anastrepsousin eis tēn gēn, hēs ephientai. Legei kai tēn aitian tēs timōrias. « To "5 stoma to exoudenōmenon kai echtetinagmenon ho anēr houtos. » Kouphotēta de autou kai eukolian peri tous phxaranomous logous katēgorei.
26. "And I will cast you out, and your mother who bore you, into another land, where you were not born, and there you will die." He has added that they will not return to the land they long for. He states also the cause of the punishment: "This man is a mouth despised and shaken off." He accuses his levity and his readiness with lawless words.
Jer 22:26 (quotation, high confidence) · Jer 22:27 (allusion, high confidence) · Jer 22:28 (quotation, high confidence)
Notes and citation
Summary: Jeconiah and his mother will die in a foreign land, never to return, because of his contemptible speech.
- 22:27 is paraphrased; "this man is a mouth despised" is the Septuagint of 22:28a.
Cite (SBL): Theodoret, Comm. Jer. 22.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-26
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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.
22.28PG 81
κη΄. Καὶ ἠτιμώθη 5 Ἰεχονίας, ὡς σκεῦος οὗ οὐκ ἔστιν αὐτοῦ χρεία. Διότι ἐξεῤῥίφη 5 αὐτός 55 τε καὶ τὰ σπέρμα αὐτοῦ͵ καὶ ἐξεόλήθη εἰς γῆν, ἣν οὐκ ἤδει. Εἴτα ὡς τῶν λόγου μετειληφότων οὐκ ἀκουόντων, πρὸς τὴν γῆν τὴν ἄψυχον ποιεῖται τοὺς λόγους.
kē΄. Kai ētimōthē 5 Iechonias, hōs skeuos hou ouk estin autou chreia. Dioti exerrhiphē 5 autos 55 te kai ta sperma autou͵ kai exeolēthē eis gēn, hēn ouk ēdei. Eita hōs tōn logou meteilēphotōn ouk akouontōn, pros tēn gēn tēn apsychon poieitai tous logous.
28. "And Jeconiah was dishonored like a vessel for which there is no use; for he was cast out, he and his seed, and thrown into a land he did not know." Then, since those who have a share in reason would not listen, he addresses his words to the lifeless land:
Jer 22:28 (quotation, high confidence)
Notes and citation
Summary: Jeconiah is cast away like a useless vessel, and the prophet turns to address the land itself.
Cite (SBL): Theodoret, Comm. Jer. 22.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-28
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
22.29PG 81
κθ΄, λ΄, Γῆ, γῆ, γῆ," ἄκουε λόγον Κυρίου" τάδε 99 «“Ζ;γει Κύριος" Γράνον σὺ" τὸν ἄνδρα τοῦτον, ἄνδρα" ἐκκήρυκτον, ἄνθρωπον ἀνδυόδωτον "3 ἐν ταῖς ἡμέραις αὑτοῦ " ὅτι οὐ μὴ αὐξηθῇ "" ἐκ τοῦ σπέρματος αὑτοῦ ἀνὴρ κχαθήμεγος ἐπὶ τοῦ θρόνου Δαδὶδ, ἄρχων ἐπὶ "5 ᾿Ιούδαν. “Ἐδειξε τῆς Ἰουδαίων βατιλείας τὸ τέλος" καὶ ἀψευδὴς ὁ λόγο" μηδεὶς "" γὰρ τὸν Ζοροδάδελ εἰς μέτον φερέτω" οὐδὲ γὰρ οὗτος ἐθασίλευσε τοῦ λαοῦ - ἀλλὰ δημαγωγὸς; ἦν καὶ στρατηγός" καὶ ὁ Κύριος δὲ τὸ κατὰ σάρκα γένος ἐκ τούτου κατάγων, οὐ 57 τοῖς ἀρχῆς, καὶ ἐξουσίας "", καὶ κυριότητος, καὶ παντὸς ὀνόματο; ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. » Ἔχε: τοίνυν τὸ ἀψευδὲς ἡ πρόῤῥησις.
kth΄, l΄, Gē, gē, gē," akoue logon Kyriou" tade 99 «“Z?gei Kyrios" Granon sy" ton andra touton, andra" ekkērykton, anthrōpon andyodōton "3 en tais hēmerais hautou " hoti ou mē auxēthę̄ "" ek tou spermatos hautou anēr kchathēmegos epi tou thronou Dadid, archōn epi "5 ᾿Ioudan. “Edeixe tēs Ioudaiōn batileias to telos" kai apseudēs ho logo" mēdeis "" gar ton Zorodadel eis meton pheretō" oude gar houtos ethasileuse tou laou - alla dēmagōgos? ēn kai stratēgos" kai ho Kyrios de to kata sarka genos ek toutou katagōn, ou 57 tois archēs, kai exousias "", kai kyriotētos, kai pantos onomato? onomazomenou, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti. » Eche: toinyn to apseudes hē prorrhēsis.
29–30. "Land, land, land, hear the word of the Lord. Thus says the Lord: Write down this man as a man banished, a man who will not prosper in his days; for no man of his seed will grow up to sit on the throne of David, as ruler over Judah." He has shown the end of the kingdom of the Jews, and the word is truthful. Let no one bring forward Zerubbabel; for he did not reign over the people, but was a leader of the people and a general. And the Lord, though he traces his descent according to the flesh from this man, did not … rule and authority and lordship and every name that is named, not only in this age but also in the one to come. The prediction, then, is truthful.
Textual problem in this passage: see the notes.
Jer 22:29 (quotation, high confidence) · Jer 22:30 (quotation, high confidence) · Eph 1:21 (quotation, high confidence)
Notes and citation
Summary: No descendant of Jeconiah will sit on David's throne: Zerubbabel was only a governor, and Christ, his descendant, reigns not on an earthly throne but above every rule and authority.
- The quotation is Eph 1:21. Words are lost in the scan after "did not"; manuscript B reads "did not sit on the Davidic thrones", and the sense continues "but sits above every"; marked "…". Migne's footnotes and Latin debris at the end have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) and Latin debris): ἀ οἶδ καὶ εἰς χ. δ. εἰϊλπὶ Ἰσθο οἰΐ. (δην δι ἴῃ δὴ ἡ ἢ οἱ ἰγδάδηι ποι θδι8, εἰ ἰδὲ πιονϊοπιϊ. Αὐἀ Δ τι ἀπ θπὶ 605 οἱ [αο δίθαι ἐπ μα δ η 415 ϑογπιοηΐθιι8 ἰμ] 4118. ναϑ Μοσ, αυαβὶ ποι Διιδΐδηι 11 απ] ρ Αγ δ] γε. 29, 50. [π΄ νοι. τὸ ἐν -- Χαλδ. [060 οἷξ. ἰορ. εἰς χεῖρας τῶν Χαλδαίων. Ῥτο- 5. → ; εἰς γ. ἔτέ. ἤ65. ἀρ ΟΧΧ. 5, οὗ. Εὑ, τὸ δι! ἔξουδ, οἱ καὶ τ' λ. Ῥεορίτϑ δι ΠοΙνγ. δοσϑ τι [απ σομημοΙ πο ἄνδρα, [)68. ἴῃ 1}, οἱ [π 1’ ἐν τω "6 μηδεὶς γάρ. Β μὴ γὰρ δὴ τις. [7 οὐ τοῖς Δαδιτ. ἐπ. Βὶ οὐκ ἐν τοῖς Δαυϊτικοῖς ἐκάθισεν. Γαξ68 δε Ποῖ, εἴ 4 δα δε: οί τ οἰ τ δυᾶ! ἰῃ 608, ποι Β ἄδ οδὲ. τος ἐπ δὶ! φθοραὶ, πο ἃ Βᾶδὶ ν ]δ, δυβυνγάϊ αἰ μὲ} οἱ Εἰ λα → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 22.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/22-29
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 23
23.3PG 81
Ἐντεῦθεν κατηγορεῖ τῶν ποιμένων τούτων, αὖτῶν τῶν βασιλέων, ὡς αἰτίων " γενομένων τῆς τῶν προδάτων διασπορᾶς" καὶ αὐτοῖς μὲν τὸν ὄλεθρον ἀπειλεῖ, τοῖς δὲ προδάτοις ἀνάκλησιν. γ΄. Εἰσδέξομαι ᾽ γὰρ, φησὶ, τοὺς καταλοίπους τοῦ λαοῦ ἀπὸ πάσης τῆς γῆς, ἧς "ἔξωσα αὖτοὺς " ἐν τῇ γομῇ αὐτῶν, καὶ αὐξηθήσονται, καὶ πιηθυνθήσογται. Ἐπαγγέλλεται δὲ καὶ τὰ μείζονα ἀγαθά.
Enteuthen katēgorei tōn poimenōn toutōn, autōn tōn basileōn, hōs aitiōn " genomenōn tēs tōn prodatōn diasporas" kai autois men ton olethron apeilei, tois de prodatois anaklēsin. g΄. Eisdexomai ᾽ gar, phēsi, tous kataloipous tou laou apo pasēs tēs gēs, hēs "exōsa autous " en tę̄ gomę̄ autōn, kai auxēthēsontai, kai piēthynthēsogtai. Epangelletai de kai ta meizona agatha.
From here he accuses these shepherds, the kings themselves, of having caused the scattering of the sheep; and he threatens them with destruction, but promises the sheep their recall. 3. "For I will receive," he says, "the remnant of the people from every land to which I drove them out, into their pasture, and they will increase and multiply." He promises also greater good things:
Jer 23:1 (allusion, high confidence) · Jer 23:2 (allusion, high confidence) · Jer 23:3 (quotation, high confidence)
Notes and citation
Summary: God condemns the kings who scattered the flock and promises to gather the remnant back.
- The comment paraphrases 23:1–2.
Cite (SBL): Theodoret, Comm. Jer. 23.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-3
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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.
23.4PG 81
δ΄. Καὶ ἀναστήσω αὐτοῖς ποιμένας, οἷ ποιμαγοῦσιν αὐτοὺς, καὶ οὐ φοδηθήσονται ἔτι, οὐδὲ ριος. Ταῦτα τυπικῶς μὲν ἐπὶ τοῦ Ζοροδάδελ καὶ Ἴησοῦ τοῦ Ἰωσεδὲκ ἐχδέδηχεν" οὐ μὴν πᾶσα ἡ προφητεία" πολλοὶ γὰρ αὐτοῖς ἐπανέστησαν, καὶ οὐ μόνον οἱ γειτονεύοντες, ἀλλὰ καὶ Μακεδόνες ὕστερον, καὶ τὸ τελευταῖον Ῥωμαῖοι" ἡ δὲ πρόῤῥησις τὸ διαρκὲς τῆς χάριτος ἐπαγγέλλεται" οὐκοῦν δῆλον ὡς τὰ μὲν ἐπ᾽ ἐκείνων ἐξέθη, τὰ δὲ ἐπὶ τῶν ἱερῶν ἀποστόλων. Οὗτοι γὰρ μόνοι ἔσχον τὴν τοῦ Πνεύματος δωρεάν. Μαρτυρεῖ δὲ τῇ διανοίᾳ καὶ τὰ ἐπαγόμενα.
d΄. Kai anastēsō autois poimenas, hoi poimagousin autous, kai ou phodēthēsontai eti, oude rios. Tauta typikōs men epi tou Zorodadel kai Iēsou tou Iōsedek echdedēchen" ou mēn pasa hē prophēteia" polloi gar autois epanestēsan, kai ou monon hoi geitoneuontes, alla kai Makedones hysteron, kai to teleutaion Rhōmaioi" hē de prorrhēsis to diarkes tēs charitos epangelletai" oukoun dēlon hōs ta men ep᾽ ekeinōn exethē, ta de epi tōn hierōn apostolōn. Houtoi gar monoi eschon tēn tou Pneumatos dōrean. Martyrei de tę̄ dianoią kai ta epagomena.
4. "And I will raise up shepherds for them, who will shepherd them, and they will no longer fear, nor … " These things came to pass as a type in the time of Zerubbabel and of Joshua son of Jozadak, yet not the whole prophecy; for many rose up against them, not only their neighbors but later the Macedonians too, and finally the Romans; whereas the prediction promises a lasting grace. So it is clear that some things came to pass in their time, and others in the time of the holy apostles; for these alone had the gift of the Spirit. What follows also bears witness to this sense.
Jer 23:4 (quotation, high confidence) · Ezra 3:2 (allusion, medium confidence)
Notes and citation
Summary: The promise of good shepherds was fulfilled in part under Zerubbabel and Joshua, but fully in the apostles, who alone received the Spirit.
- Words are lost at the end of the lemma ("be terrified, says the Lord"), marked "…".
Cite (SBL): Theodoret, Comm. Jer. 23.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-4
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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.
23.5PG 81
ε΄, ς. ᾿ἸΙδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, βασιδεύσει βασιλεὺς δίκαιος 1, καὶ συνήσει, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται ἡ ᾿Ιουδαία ", καὶ Ισραὴλ κατασχηγώσει πεποιθώς" καὶ τοῦτο τὸ ἃ ὄνομα αὐτοῦ, ὃ καλέσει Κύριος αὐτὸν, ᾿Ιωσεδέκ"" αὑτὸς "" ἐν τοῖς προφήταις. Ταῦτα οἱ ἐμδρόντητοι Ἰουδαῖοι εἰς τὸν Ζοροδάδελ ἕλκειν ἀναιδῶς ἐπιχειροῦσιν" ἔδει δὲ αὐτοὺς συνιδεῖν. ὅτι οὐ βασιλεὺς ἦν ἐκεῖνος, ἀλλὰ δημαγωγός" καὶ Ἰωσεδὲκ ἐκεῖνος οὐκ ἐκαλεῖτο" οὔτε μὴν ἡ ἑρμηνεία τὴς προσηγορίας πρόσφορος ἐκείνῳ" δηλοῖ γὰρ τὸ ὄνομα, « Κύριος δικαιοσύνη ἡμῶν, » ἣ κατὰ τὴν τοῦ Σύρου ἑρμηνείαν, «Κύριε δικαίωσον ἡ μᾶς" » οὐδὲν δὲ τούτων ἁρμόττει τῷ Ζοροδάδελ' ἐπειδὴ δὲ τύπος ἦν τοῦ Δεσπότου Χριστοῦ, καὶ τοὺς ἀπὸ Βαδυλῶνος αἰχμαλώτους ἔπανἤγαγεν εἰς τὴν Ἰουδαίαν, καθάπερ ὁ Κύριος τοὺς ἐξανδραποδ'σθέντας ὑπὸ τοῦ διαόλου πρὸς τὴν ἀλήθειαν μετέθηχε.", τυπικῶς εἴ τις ἐκείνῳ προ" αρμόσει"" ταῦτα, οὐδὲν ἀπεικὸς ποιήσει" εἰδέναι μέντοι χρὴ, ὡς ὁ Δεσπότης Ἰησοῦς Χριστὸς, ὁ ἐκ Δαβὶδ κατὰ σάρκα, « ᾿Ανατολὴ δικαία, » καὶ ἐ Βασιλεὺς δίκαιος.» καὶ ε Κύριος δικαιοσύνης, » ὑπὸ τῶν προφητῶν Χῆ-“ ρύττεται. Ἐντεῦθεν μεταφέρει τὸν λόγον κατὰ τῶν τὰ ψευδῇ προαγορευόντων, καὶ μοιχοὺς 5 ὀνομάζει τούτους, ὡς μοιχεύοντας, καὶ τὸν θεῖον διαφθείροντας λόγον. Καλεῖ δὲ αὐτοὺς καὶ αἰτίους τῆς τοῦ λαοῦ πονηρίας " λέγει δὲ καὶ τοὺς ἱερέας κοινωνοὺς αὐτῶν γεγενῆσθαι τῆς ἀσεδείας. Προλέγει δὲ καὶ τὰ συμδησόμενα αὐτοῖς κακὰ, καὶ παοαθάλλει αὐτοὺς τοἷς προφήταις τῆς Σαμωρεία:, οἱ προφσνῶς τῆς Βάαλ ἐκαλοῦντο προφῆται. Καὶ γὰρ οὗτοι, φησὶ, ψευδῶς ἐπαγγειλάμενοι τῷ λαῷ εἰρήνην, αἴτιοι ἐγένοντο τοῦ μὴ ἀποστραφῆναι ἕχαστον ἀπὸ τῆς ὁδοῦ αὑτοῦ τῆς ῥων ἐμιμήσαντο πονηρίαν" οὗ δὴ χάριν"
e΄, s. ᾿IIdou hēmerai erchontai, legei Kyrios, basideusei basileus dikaios 1, kai synēsei, kai poiēsei krima kai dikaiosynēn epi tēs gēs. En tais hēmerais autou sōthēsetai hē ᾿Ioudaia ", kai Israēl kataschēgōsei pepoithōs" kai touto to ha onoma autou, ho kalesei Kyrios auton, ᾿Iōsedek"" hautos "" en tois prophētais. Tauta hoi emdrontētoi Ioudaioi eis ton Zorodadel helkein anaidōs epicheirousin" edei de autous synidein. hoti ou basileus ēn ekeinos, alla dēmagōgos" kai Iōsedek ekeinos ouk ekaleito" oute mēn hē hermēneia tēs prosēgorias prosphoros ekeinǭ" dēloi gar to onoma, « Kyrios dikaiosynē hēmōn, » hē kata tēn tou Syrou hermēneian, «Kyrie dikaiōson hē mas" » ouden de toutōn harmottei tǭ Zorodadel' epeidē de typos ēn tou Despotou Christou, kai tous apo Badylōnos aichmalōtous epanēgagen eis tēn Ioudaian, kathaper ho Kyrios tous exandrapod'sthentas hypo tou diaolou pros tēn alētheian metethēche.", typikōs ei tis ekeinǭ pro" armosei"" tauta, ouden apeikos poiēsei" eidenai mentoi chrē, hōs ho Despotēs Iēsous Christos, ho ek Dabid kata sarka, « ᾿Anatolē dikaia, » kai e Basileus dikaios.» kai e Kyrios dikaiosynēs, » hypo tōn prophētōn Chē-“ ryttetai. Enteuthen metapherei ton logon kata tōn ta pseudę̄ proagoreuontōn, kai moichous 5 onomazei toutous, hōs moicheuontas, kai ton theion diaphtheirontas logon. Kalei de autous kai aitious tēs tou laou ponērias " legei de kai tous hiereas koinōnous autōn gegenēsthai tēs asedeias. Prolegei de kai ta symdēsomena autois kaka, kai paoathallei autous tois prophētais tēs Samōreia:, hoi prophsnōs tēs Baal ekalounto prophētai. Kai gar houtoi, phēsi, pseudōs epangeilamenoi tǭ laǭ eirēnēn, aitioi egenonto tou mē apostraphēnai hechaston apo tēs hodou hautou tēs rhōn emimēsanto ponērian" hou dē charin"
5–6. "Behold, days are coming, says the Lord, … and a king will reign righteously, and he will understand, and will do judgment and righteousness on the earth. In his days Judah will be saved, and Israel will dwell confidently; and this is his name, which the Lord will call him: Josedek, among the prophets." These things the stupefied Jews shamelessly try to drag over to Zerubbabel; but they ought to have seen that he was not a king but a popular leader, and that he was not called Josedek, nor does the meaning of the name suit him. For the name signifies "The Lord our righteousness," or, by the Syrian's translation, "Lord, justify us"; and none of these fits Zerubbabel. But since he was a type of Christ the Master, and brought back the captives from Babylon to Judea, as the Lord brought over to the truth those who had been enslaved by the devil, anyone who applies these things to him as a type will do nothing unreasonable. One must know, however, that it is the Master Jesus Christ, who is from David according to the flesh, who is proclaimed by the prophets "the Righteous Dawn," "the Righteous King," and "the Lord of righteousness." From here he turns his word against those who foretell falsehoods, and names them adulterers, as committing adultery and corrupting the divine word. He calls them the cause of the people's wickedness, and says that the priests too became partners in their impiety. He foretells also the evils that will befall them, and compares them to the prophets of Samaria, who were openly called prophets of Baal. For these too, he says, by falsely promising the people peace, became the cause of each one's not turning from his evil way; … imitated the wickedness; for this reason:
Jer 23:5 (quotation, high confidence) · Jer 23:6 (quotation, high confidence) · Zech 6:12 (allusion, low confidence) · Jer 23:9 (allusion, medium confidence) · Jer 23:10 (allusion, medium confidence) · Jer 23:11 (allusion, high confidence) · Jer 23:13 (allusion, high confidence) · Jer 23:14 (allusion, high confidence)
Notes and citation
Summary: The righteous king named "The Lord our righteousness" is Christ, of whom Zerubbabel was only a type; the false prophets, adulterers of God's word, have led the people into wickedness.
- Words are lost in the lemma of 23:5 ("and I will raise up for David a righteous dawn") and near the end (probably "of Sodom"), marked "…". The Septuagint renders the name of 23:6 as a transliteration, Ἰωσεδέκ. "The Syrian" is the Syriac version. "Stupefied" renders ἐμβρόντητοι (literally "thunderstruck"); Theodoret's polemic against the Jewish reading is translated as written. "Righteous Dawn": 23:5 Septuagint (ἀνατολὴ δικαία); cf. Zech 3:8; 6:12. 23:9–14 are paraphrased (23:14 adultery; 23:13 the prophets of Samaria).
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 23.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-5
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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.
23.15PG 81
ιε΄. Ἰδοὺ ἐγὼ ψωμίζω αὑτοὺς ὀδύνας "", καὶ ποτίζω αὐτοὺς ὕδωρ πικρὸν, ὅτι ἀπὸ τῶν προξητῶν ᾿Ιερουσαλὴμ ἐξῆ.106 μοιλυσμὸς 5 πάσῃ τῇ γῇ. Διὰ δὲ τούτων τὰς διαφόρους δεδήλωκε πᾶσι συμφοράς. Παραινεῖ δὲ καὶ τῷ λαῷ μὴ δέχεσθαι τοὺς παρ᾽ ἐχείνων πρηφερομένους λόγους.
ie΄. Idou egō psōmizō hautous odynas "", kai potizō autous hydōr pikron, hoti apo tōn proxētōn ᾿Ierousalēm exē.106 moilysmos 5 pasę̄ tę̄ gę̄. Dia de toutōn tas diaphorous dedēlōke pasi symphoras. Parainei de kai tǭ laǭ mē dechesthai tous par᾽ echeinōn prēpheromenous logous.
15. "Behold, I will feed them with pains and give them bitter water to drink, for from the prophets of Jerusalem defilement has gone out into all the land." By these words he has indicated the various calamities that will come upon all. He urges the people too not to accept the words offered by those men.
Jer 23:15 (quotation, high confidence)
Notes and citation
Summary: Because the prophets of Jerusalem spread defilement, all will taste bitterness; the people must not heed them.
Cite (SBL): Theodoret, Comm. Jer. 23.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-15
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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.
23.16PG 81
ις΄, ιζ΄, τη. Ἀπὸ καρδίας γὰρ αὑτῶν, φτσὶ, οῦσε, καὶ οὐκ ἀπὸ στόματος Κυρίου. Καὶ" ὑπισχνοῦντωι εἰρήνην, ἣν οὐκ ἐπηγγειλάμην ἐγώ. Πᾶσι τοῖς πορευομένοις τοῖς θελήμασιν αὑτῶν, καὶ παντὶ τῷ πορευομένῳ πιίάνῃ καρδίας αὑτοῦ εἷπον, Οὐκ ἥξει ἐπὶ σὲ κακά. Ὅτι τίς ἔστη ἐν ὑποστήματι " Κυρίου, καὶ εἶδε, καὶ ἤκουσεν "8 αὐτοῦ, καὶ ἤκουσε; Ταῦτα, φησὶ, λέγοντες παραθαῤῥύνουσι τοὺς τῆς πονγρία: ἐργάτας, καὶ ἐπιμένειν τῇ παρανομίᾳ παρασκευάζουσι, καὶ τῶν προφητικῶν ν᾽ λόγων ἐπαΐειν κωλύουσιν.
is΄, iz΄, tē. Apo kardias gar hautōn, phtsi, ouse, kai ouk apo stomatos Kyriou. Kai" hypischnountōi eirēnēn, hēn ouk epēngeilamēn egō. Pasi tois poreuomenois tois thelēmasin hautōn, kai panti tǭ poreuomenǭ piianę̄ kardias hautou heipon, Ouk hēxei epi se kaka. Hoti tis estē en hypostēmati " Kyriou, kai eide, kai ēkousen "8 autou, kai ēkouse? Tauta, phēsi, legontes paratharrhynousi tous tēs pongria: ergatas, kai epimenein tę̄ paranomią paraskeuazousi, kai tōn prophētikōn n᾽ logōn epaïein kōlyousin.
16–18. "For they speak from their own heart," he says, "and not from the mouth of the Lord. And they promise peace, which I did not promise. To all who walk in their own wills, and to everyone who walks in the error of his heart, they have said: Evils will not come upon you. For who has stood in the council of the Lord, and seen and heard his word?" By saying these things, he says, they embolden the workers of wickedness, prepare them to persist in lawlessness, and prevent them from heeding the prophetic words.
Jer 23:16 (quotation, high confidence) · Jer 23:17 (quotation, high confidence) · Jer 23:18 (quotation, high confidence)
Notes and citation
Summary: The false prophets speak their own dreams, promise peace to the wicked, and so keep them from heeding the true prophets.
Cite (SBL): Theodoret, Comm. Jer. 23.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
23.19PG 81
ιθ΄. Ἰδοὺ σεισμὸς " παρὰ Κυρίου, καὶ ὀργὴ ἐκπορεύεται, εἰς " συσσεισμὸν στρεφομένη "". Τὰ ἐπάλληλα διὰ τούτων σημαίνει κακὰ, καὶ ὅτι θεήλατα ταῦτα" αὐτὸς γὰρ ὑμῖν ἐπιφέρει τὰς τιμωρίας" εἶτα λέγει καὶ τοὺ; πεισομένους" « Ἐπὶ τοὺς ἀσεθεῖς ἧξει. »
ith΄. Idou seismos " para Kyriou, kai orgē ekporeuetai, eis " sysseismon strephomenē "". Ta epallēla dia toutōn sēmainei kaka, kai hoti theēlata tauta" autos gar hymin epipherei tas timōrias" eita legei kai tou? peisomenous" « Epi tous asetheis hēxei. »
19. "Behold, a shaking from the Lord, and wrath goes forth, turning into a whirlwind." By these words he signifies the evils that follow one upon another, and that they are sent by God; for he himself brings the punishments upon you. Then he tells also who will suffer them: "It will come upon the ungodly."
Jer 23:19 (quotation, high confidence)
Notes and citation
Summary: God's wrath will come upon the ungodly as storm upon storm.
Cite (SBL): Theodoret, Comm. Jer. 23.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
23.20PG 81
χ΄. Οὐκ ὃ ἀποστρέψει ὁ θυμὸς Κυρίου, ἕως τοῦ ποιῆσαι αὐτὸν τὰ ἐγχειρήματα τῆς καρδίας αὑτοῦ.“Ἃ γὰρ προείρηκεν, εἰς πέρας ἥξει᾽". ε« Ἐπ' ἐσχάτῶν " ἡμερῶν νοήσουσιν αὐτὰ νοήσει Ἶ..» Ὅταν ἴδωσι τὰ πράγματα, τῶν ῥημάτων ἀναμνησθήσονται. Εἶτα λέγει, ὡς οἱ τὰ ψευδῇ προφητεύοντες αὐτόματοι, καὶ μὴ κελευόμενοι, τοὺς ἐναντίους τῷ λαῷ προσἔφερον λόγους. χϑ'. Εἰ γὰρ ἔστησαν, φησὶ, ἐν τῇ ὑποστάσει μου, καὶ ὃ ἤκουσαν τῶν δ λόγων μου, ἐδίδαξαν "5 ἂν τὸν αόν μου, καὶ ἀπέστρεφον αὑτοὺς ἀπὸ τῆς ὁδοῦ αὑτῶν τῆς πονηρᾶς, καὶ ἀπὸ τῶν πογηρῶν ἐπιτηδευμάτων αὑτῶν. Ἐγὼ δὲ σαφῶς διὰ “οὔ νόμου ἀπηγόρευσα τῆς πονηρίας τὰ εἴδη" εἰ τοίγυν τοῖς ἐμοῖς εἴποντο λόγοις, κατηγόρησαν ἂν τῆς … πονηρᾶς, καὶ διὰ τούτους τὴν Σοδόμων καὶ Γομόῤα … τοῦ λαοῦ παρανομίας, καὶ ἐπὶ τὴν ὁδὸν τὴν εὐθεῖαν "ἢ ἐποδήγησαν. Διδάσκει ὃ αὐτοὺς, ὡς οὐδὲν ἀγνοεῖ τῶν κεκρυμμένων.
ch΄. Ouk ho apostrepsei ho thymos Kyriou, heōs tou poiēsai auton ta encheirēmata tēs kardias hautou.“Ha gar proeirēken, eis peras hēxei᾽". e« Ep' eschatōn " hēmerōn noēsousin auta noēsei I..» Hotan idōsi ta pragmata, tōn rhēmatōn anamnēsthēsontai. Eita legei, hōs hoi ta pseudę̄ prophēteuontes automatoi, kai mē keleuomenoi, tous enantious tǭ laǭ prosepheron logous. chϑ'. Ei gar estēsan, phēsi, en tę̄ hypostasei mou, kai ho ēkousan tōn d logōn mou, edidaxan "5 an ton aon mou, kai apestrephon hautous apo tēs hodou hautōn tēs ponēras, kai apo tōn pogērōn epitēdeumatōn hautōn. Egō de saphōs dia “ou nomou apēgoreusa tēs ponērias ta eidē" ei toigyn tois emois eiponto logois, katēgorēsan an tēs … ponēras, kai dia toutous tēn Sodomōn kai Gomora … tou laou paranomias, kai epi tēn hodon tēn eutheian "ē epodēgēsan. Didaskei ho autous, hōs ouden agnoei tōn kekrymmenōn.
20. "The anger of the Lord will not turn back until he has done the purposes of his heart." For what he has foretold will come to its fulfillment. "In the last days they will understand them." When they see the events, they will remember the words. Then he says that those who prophesy falsehoods, of their own accord and without being commanded, brought the people words contrary to his. 22. "For if they had stood in my council," he says, "and had heard my words, they would have taught my people and turned them back from their evil way and from their evil practices." I clearly forbade the kinds of wickedness through the law; if, then, they had followed my words, they would have accused … the lawlessness of the people, and guided them onto the straight way. He teaches them that he is ignorant of nothing hidden.
Jer 23:20 (quotation, high confidence) · Jer 23:21 (allusion, high confidence) · Jer 23:22 (quotation, high confidence)
Notes and citation
Summary: God's wrath will fulfill his purpose; had the false prophets heard his word, they would have turned the people from evil.
- 21–22 are paraphrased and quoted. A displaced line in the scan ("evil, and because of them … of Sodom and Gomorrah", belonging to the comment on 23:14) and Latin debris have been removed; marked "…".
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); marginal reference and Latin debris): 60}} Δυθγιθγηίυγ ἃ ἰῷ 8118 τη] : οἱ ργορίθγ → … ; »τοδοῦεπί, πο δα ὁτὲ θοπιηϊ. Εἰ ροί{ἰσοπίαν ρμασέπι, οἰ εἰμ δεῖ απιϑει πη ὶ οἶδ. ἐπι! ἴν Ὁ εἶα εἰ α Βοροῖ ρόῦγὸ 805, ὃχ Οὐου 8 μἾ}}}} 6686. ααοὰ Α → … ; ν 5] ει. 28. Ῥυομίιεία, ᾿παπῖ!, ἐπι μι 651 δοηιπίμπιν, δὰ ἰΐ Ῥϑου πα ἡ 8} → .
Cite (SBL): Theodoret, Comm. Jer. 23.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-20
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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.
23.23PG 81
κγ', κδ΄,. Θεὸς γὰρ ἐγγίζων, φησὶν, εἰμὶ καὶ οὐκὶ 5 κἀγὼ οὐκ ἔψομαι αὐτόν; «έγει 5 Κύριος. Εἶτα διδάσκει τὸ ἀπερίγραπτον. ε Μὴ δ οὐκὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει Κύριος. κυ Εἰ τοίνυν πᾶνταχοῦ παρῶ, πῶς οἵονταί μὲ οἱ ἄνθρωποι ἀγνοῆ σαί τι τῶν γιγνομένων; Ἐπιτείνει ὃὲ πάλιν τὴν κατὰ τῶν ψευδοπροφητῶν κατηγορίαν, ὡς ἐνύπνια διηγουμένων, καὶ τὸν λαὸν ἐξαπατώντων, καὶ τὰ ὅμοια τοῖς τῆς Βάαλ προφήταις ποιεῖν τολμώντων. Εἶτα κελεύει γενέσθαι τὴν σύγκρισιν τοῦ τε προφήτου χη. Ὁ προφήτης, φησὶν, ἐγ ᾧ τὸ ἐγύπνιόν ἐστι, διηγησάσθω τὸ ἐνύπγιον αὑτοῦ " καὶ ἐν ᾧ ὁ.όγος μου πρὸς αὑτὸν, διηγησάσθω τὸν μου ἐπὶ ἀιἰηθείας. Καὶ διδάσκει τροπικῶς τὸ διάφορονὃ. « Τί τὸ ἄχυρον πρὸς τὸν σἴτον "᾽; φησὶν ὁ Κύριος. ν.
kg', kd΄,. Theos gar engizōn, phēsin, eimi kai ouki 5 kagō ouk epsomai auton? «egei 5 Kyrios. Eita didaskei to aperigrapton. e Mē d ouki ton ouranon kai tēn gēn egō plērō? legei Kyrios. ky Ei toinyn pantachou parō, pōs hoiontai me hoi anthrōpoi agnoē sai ti tōn gignomenōn? Epiteinei hoe palin tēn kata tōn pseudoprophētōn katēgorian, hōs enypnia diēgoumenōn, kai ton laon exapatōntōn, kai ta homoia tois tēs Baal prophētais poiein tolmōntōn. Eita keleuei genesthai tēn synkrisin tou te prophētou chē. Ho prophētēs, phēsin, eg hǭ to egypnion esti, diēgēsasthō to enypgion hautou " kai en hǭ ho.ogos mou pros hauton, diēgēsasthō ton mou epi aiiētheias. Kai didaskei tropikōs to diaphorono. « Ti to achyron pros ton siton "᾽? phēsin ho Kyrios. n.
23–24. "For I am a God who is near," he says, "and not … will I not see him? says the Lord." Then he teaches that he cannot be circumscribed: "Do I not fill the heaven and the earth? says the Lord." If, then, I am present everywhere, how do people suppose that I am ignorant of anything that happens? He intensifies again the accusation against the false prophets, since they recount dreams, deceive the people, and dare to act like the prophets of Baal. Then he bids that a comparison be made between the prophet … 28. "The prophet in whom the dream is," he says, "let him recount his dream; and he in whom my word is, let him recount my word in truth." And he teaches the difference figuratively: "What is the chaff to the wheat? says the Lord."
Jer 23:23 (quotation, high confidence) · Jer 23:24 (quotation, high confidence) · Jer 23:25 (allusion, high confidence) · Jer 23:27 (allusion, high confidence) · Jer 23:28 (quotation, high confidence)
Notes and citation
Summary: God, who fills heaven and earth, sees everything; the dreams of false prophets are chaff beside the wheat of his word.
- Words are lost in the lemma of 23:23–24 ("a God far off. If a man is hidden in secret places") and in the comment ("and the false prophet"), marked "…". 23:25–27 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 23.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-23
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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.
23.29PG 81
κθ΄. Οὐκ οὕτως " οἱ 16γοι μου, ὡς πῦρ, Κύριος; καὶ ὡς πέιιυξ " κόπτων πέτραν; Ἔδειξε διὰ τῶν παραβολῶν τοῦ θείου λόγου τὴν δύναμιν. Εἶτα τῶν ψευδοπροφητῶν διδάσκει τὴν διαφοράν“ οἱ μὲν γὰρ οἷόν τινες, φησὶ, λωποδῦται κλέπτουσί τινας προφητικοὺς λόγους, καὶ τούτους ταῖς παρατροπαῖς διαφθείρουσιν" οἱ δὲ πλάττουσι προφητείαν ψευδῇ " ο οἱ δὲ ἐνύπνια, ἃ μὴ ἑωράκασι, διηγοῦνται καὶ διατῇ πονηρίᾳ παρασχευάξουσιν, "ἔπειτα κελεύει τῷ προφήτῃ"
kth΄. Ouk houtōs " hoi 16goi mou, hōs pyr, Kyrios? kai hōs peiiyx " koptōn petran? Edeixe dia tōn parabolōn tou theiou logou tēn dynamin. Eita tōn pseudoprophētōn didaskei tēn diaphoran“ hoi men gar hoion tines, phēsi, lōpodytai kleptousi tinas prophētikous logous, kai toutous tais paratropais diaphtheirousin" hoi de plattousi prophēteian pseudę̄ " o hoi de enypnia, ha mē heōrakasi, diēgountai kai diatę̄ ponērią parascheuaxousin, "epeita keleuei tǭ prophētę̄"
29. "Are not my words like fire, says the Lord, and like an axe splitting rock?" Through these comparisons he has shown the power of the divine word. Then he teaches the different kinds of false prophets: some, he says, like clothes-thieves, steal certain prophetic words and corrupt them by distortions; others fabricate false prophecy; others recount dreams they have not seen, and … prepare them for wickedness. Then he commands the prophet:
Jer 23:29 (quotation, high confidence) · Jer 23:30 (allusion, high confidence) · Jer 23:31 (allusion, high confidence) · Jer 23:32 (allusion, high confidence)
Notes and citation
Summary: God's word is fire and a hammer; the false prophets steal and distort it, invent prophecies, or tell dreams they never had.
- A word is lost before "prepare" (probably "so"), marked "…". 23:30–32 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 23.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-29
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
23.33PG 81
λγ΄, λδ', ᾿Εὰν " ἐρωτήσῃ ὁ Λαὸς οὗτος, ἱερεὺς "" ἣ προφήτης, λέγων, Τί τὸ ᾿ῆμμα Κυρίου; ἐρεῖς "5 αὐτοῖς" Ὑμεῖς ἐστε τὸ λῆμμα Κυρίου, καὶ ῥίψω "5 ὑμῶς, ἡέγει Κύριος. Καὶ ὁ προφήτης, καὶ ρεὺς "ΚΙ, οἱ ἂν εἴπωσι Λῆμμα Κυρίου, ἐκδικήσω τὸν ἄγθρωπον "8, καὶ τὸν οἶκον αὑτοῦ. Ἐπιλήπτους ἐκάλουν τοὺς προφήτας οἱ δυσπεθεῖς, καὶ τὴν προφητείαν. [Ιχραχελεύεται τοίνυν ὁ Θεὸς, τούτῳ τῷ προσρήματι μὴ κεχρῆσθαι, καὶ τοῖς μὴ πειθομένοις ἀπειλεῖ τιμωρίαν. Κελεύει δὲ αὐτοῖς οὕτω πυνθάνεσθαι, ε Τί ὀπεχρίθη Κύριος; Τί ἐλάἢ λησε Κύριος; » καὶ λῆμμα Κυρίου μὴ ὀνομάζειν τι " τοῖς δὲ τὰ προστεταγμένα παραθαίνουσιν ἀπ-
lg΄, ld', ᾿Ean " erōtēsę̄ ho Laos houtos, hiereus "" hē prophētēs, legōn, Ti to ᾿ēmma Kyriou? ereis "5 autois" Hymeis este to lēmma Kyriou, kai rhipsō "5 hymōs, hēegei Kyrios. Kai ho prophētēs, kai reus "KI, hoi an eipōsi Lēmma Kyriou, ekdikēsō ton agthrōpon "8, kai ton oikon hautou. Epilēptous ekaloun tous prophētas hoi dyspetheis, kai tēn prophēteian. [Ichracheleuetai toinyn ho Theos, toutǭ tǭ prosrēmati mē kechrēsthai, kai tois mē peithomenois apeilei timōrian. Keleuei de autois houtō pynthanesthai, e Ti opechrithē Kyrios? Ti elaē lēse Kyrios? » kai lēmma Kyriou mē onomazein ti " tois de ta prostetagmena parathainousin ap-
33–34. "If this people, or a priest or a prophet, asks, saying, What is the burden of the Lord? you shall say to them: You are the burden of the Lord, and I will cast you off, says the Lord. And the prophet and the priest and the people who say, Burden of the Lord, I will punish that man and his house." The disobedient called the prophets "seized" and the prophecy a seizure. God therefore commands them not to use this term, and threatens punishment to those who do not obey. He bids them ask thus: "What has the Lord answered? What has the Lord spoken?" and not to call anything a "burden of the Lord"; and to those who transgress what was commanded he …
Jer 23:33 (quotation, high confidence) · Jer 23:34 (quotation, high confidence) · Jer 23:35 (quotation, high confidence) · Jer 23:36 (allusion, high confidence) · Jer 23:38 (allusion, medium confidence)
Notes and citation
Summary: God forbids the mocking phrase "burden of the Lord," by which the people derided the prophets as frenzied, and threatens those who use it.
- Theodoret connects λῆμμα ("burden, oracle") with ἐπίληπτος ("seized, frenzied"): the scoffers used the word to mock the prophets as possessed. 23:35–38 are paraphrased; the section breaks off at the end.
Cite (SBL): Theodoret, Comm. Jer. 23.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-33
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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.
23.39PG 81
λθ’, μ΄, Ιδοὺ ἐγὼ «Ἰαμδάγω " ὑμᾶς 5 Δήμματε, καὶ ῥίψω δ᾽ ὑμᾶς, καὶ τὴν πόλιν, ἣν ἔδωκα ὑμῖν καὶ τοῖς πατράσιν ὑμῶν, ἀπὸ προσώπου μου. Καὶ δώσω ἐφ᾽ ὑμᾶς ὀνειδισμὸν αἰώνιον, καὶ ἀτιμίαν αἰωνίαν, ἥτις οὐκ ἐπιλησθήσεται. Τοῦτο δὲ προσἐταξεν ὁ Δεσπότης Θεὸς, καὶ τῆς δεισιδαιμονίας ἐκκόπτων τὰ ἔθη, καὶ διδάσκων, ὡς οὐ μεμήνασιν οἱ προφῆται, ἀλλὰ τῶν θείων λογίων εἰσὶν ὑπουργοί " ἀπειλήτας δέ γε τὴν αἱγμαλωσίαν, ὑπισχνεῖται καὶ τὴν ἐπάνοδον, καὶ οὕτως αὐτὴν ἐπίσημον λέγει γενῆσεσθαι, ὡς λήθῃ παραδοθῆναι τὴν ἔξοδον τὴν ἐξ Αἰγύποῦ γεγενημένην, διὰ τὴν ταύτης λαμπρότητα. Ἡμεῖς δὲ. παρακαλῶ, καὶ τοῖς προφητικοῖς, καὶ τοῖς ἀποστολικοῖς ὀχολουθήσωμεν λόγοις, καὶ τὸν δι᾽ ἐχείγων καὶ τούτων δ᾽ φθεγξάμενον προσκυνήσωμεν, καὶ τοὺς ζωοποιοὺς αὐτοῦ φυλάξωμεν νόμους " ἵνα τῶν ἐπηγγελμένων ἀπολαύσωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κνρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
lth’, m΄, Idou egō «Iamdagō " hymas 5 Dēmmate, kai rhipsō d᾽ hymas, kai tēn polin, hēn edōka hymin kai tois patrasin hymōn, apo prosōpou mou. Kai dōsō eph᾽ hymas oneidismon aiōnion, kai atimian aiōnian, hētis ouk epilēsthēsetai. Touto de prosetaxen ho Despotēs Theos, kai tēs deisidaimonias ekkoptōn ta ethē, kai didaskōn, hōs ou memēnasin hoi prophētai, alla tōn theiōn logiōn eisin hypourgoi " apeilētas de ge tēn haigmalōsian, hypischneitai kai tēn epanodon, kai houtōs autēn episēmon legei genēsesthai, hōs lēthę̄ paradothēnai tēn exodon tēn ex Aigypou gegenēmenēn, dia tēn tautēs lamprotēta. Hēmeis de. parakalō, kai tois prophētikois, kai tois apostolikois ocholouthēsōmen logois, kai ton di᾽ echeigōn kai toutōn d᾽ phthenxamenon proskynēsōmen, kai tous zōopoious autou phylaxōmen nomous " hina tōn epēngelmenōn apolausōmen agathōn, chariti kai philanthrōpią tou Knriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
39–40. "Behold, I take you up as a burden, and I will cast you off, and the city that I gave to you and to your fathers, from my face. And I will put upon you an everlasting reproach and an everlasting dishonor, which will not be forgotten." The Master God commanded this, both cutting away the customs of superstition and teaching that the prophets are not mad, but ministers of the divine oracles. Having threatened the captivity, he promises also the return, and says it will be so famous that the exodus from Egypt will be forgotten because of its brilliance. But let us, I beseech you, follow both the prophetic and the apostolic words, and worship the one who spoke through both, and keep his life-giving laws, so that we may enjoy the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, with the all-holy Spirit, now and always, and to the ages of ages. Amen.
Jer 23:39 (quotation, high confidence) · Jer 23:40 (quotation, high confidence) · Jer 23:7 (allusion, high confidence) · Jer 23:8 (allusion, high confidence)
Notes and citation
Summary: God will cast off those who mock the prophets as madmen, yet promises a return greater than the exodus; the fourth part of the commentary closes with an exhortation and doxology.
- The fourth part (tome) of the commentary ends here with a doxology. The promise of a return greater than the exodus is 23:7–8. Migne's footnotes and Latin debris have been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) and footnotes): καὶ ραιγῖθιις υεδιτῖς, α Καὶ → Καὶ; σις πο [τι. Ὦ εὐπὶ 58Δογοϑδηοίο ϑρί γα, πο οἱ ΒοΏΡαΓ, οἱ ἰὴ 43 ἀπὸ προσώπου μου. ἢ658. ἀρὰ Ο΄. "8 τούτων. 1} ργῶπι. διά, ΄ → .
Cite (SBL): Theodoret, Comm. Jer. 23.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/23-39
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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.
Chapter 24
24.1PG 81
Πάλιν διὰ παραδολῶν καὶ συμθόλων ποιεῖται τὴν προφητείαν " καὶ ὁρᾷ κατά τινα ἀποκάλυψιν δύο χαλάθους σύκων κειμένους πρὸ τοῦ θείου νεώ. Λέγε: δὲ καὶ τὸν τῆς προφητείας χρόνον" μετὰ γὰρ δὴ τὴν Ἰεχονίου μετανάστατιν, καὶ τὴν Σεδεκίου βασιλείαν, ταῦτα λέγει ἑωρακέναι. Καὶ τὸν μὲν ἕνα κάλαθον σύκων ἀρίστων τε καὶ πρωΐμων" τὸν δὲ ἕτερον λίαν αἰσχρῶν, καὶ παντελῶς ἀχρήστων εἰς ἐδωδήν. Εἶτα εἰαν δεξάμενος περὶ τούτων ἐρώτησιν, εἶπ: τὴν τῶν ὑποδειχθέντων διαφοράν" καὶ διδάσκεται λοιπὸν τὰ διὰ τούτων σημαινόμενα. ᾿Απείχασε γὰρ ὁ τῶν ὅλιων θεὸς τοῖς μὲν πρωΐμοις δ" σύχοις τοὺς ἤδη γεγενημένους δορυαλώτους, καὶ ὑπισχνεῖται αὐτοῖς τὴν ἐκεῖθεν ἐπάνοδον, καὶ τὴν αὑτοῦ κηδεμονίαν, καὶ σὺν εὐσεδείᾳ τὴν εὐπραξίαν. Τοῖς δὲ δυσειδέσι ἀφομοιοῖ οὐ μόνον τοὺς ὑπολειφθέντας ἐν τῇ Ἰουδαίᾳ, ἀλλὰ καὶ τοὺς εἰς Αἴγυπτον πεφευγότας, καὶ σὺν αὐτοῖς τὸν βασιλέα Σεδεκίαν, καὶ τοὺς ἄρχοντας, καὶ ἀπειλεῖ αὐτοῖς τῶν Βαδυλωνίων τὴν στρατιὰν, καὶ τὰ ἐκ τοῦ πολέμου φυόμενα σκυθρωπὰ, λιμὸν, καὶ λοιμὸν, καὶ σφαγὴν, καὶ αἰχμαλωσίαν οὕτω ταῦτα προθεσπίσας, τὴν πρὸ τούτων τίθησι προφητείαν" ταῦτα μὲν γὰρ μετὰ τὸν Ἰεχονίαν ἐῤῥέθη᾽ ἃ δὲ μέλλει λέγειν, ἐπὶ Ἰωακεὶμ τοῦ βασιλέως, ὃς τοῦ ἹἸεχονίου πατὴρ ἐτύγχανεν ὧν ὅδ. Λέγει δὲ καὶ τὸν χρόνον σαφῶς.
Palin dia paradolōn kai symtholōn poieitai tēn prophēteian " kai horą kata tina apokalypsin dyo chalathous sykōn keimenous pro tou theiou neō. Lege: de kai ton tēs prophēteias chronon" meta gar dē tēn Iechoniou metanastatin, kai tēn Sedekiou basileian, tauta legei heōrakenai. Kai ton men hena kalathon sykōn aristōn te kai prōïmōn" ton de heteron lian aischrōn, kai pantelōs achrēstōn eis edōdēn. Eita eian dexamenos peri toutōn erōtēsin, eip: tēn tōn hypodeichthentōn diaphoran" kai didasketai loipon ta dia toutōn sēmainomena. ᾿Apeichase gar ho tōn holiōn theos tois men prōïmois d" sychois tous ēdē gegenēmenous doryalōtous, kai hypischneitai autois tēn ekeithen epanodon, kai tēn hautou kēdemonian, kai syn eusedeią tēn eupraxian. Tois de dyseidesi aphomoioi ou monon tous hypoleiphthentas en tę̄ Ioudaią, alla kai tous eis Aigypton pepheugotas, kai syn autois ton basilea Sedekian, kai tous archontas, kai apeilei autois tōn Badylōniōn tēn stratian, kai ta ek tou polemou phyomena skythrōpa, limon, kai loimon, kai sphagēn, kai aichmalōsian houtō tauta prothespisas, tēn pro toutōn tithēsi prophēteian" tauta men gar meta ton Iechonian errhethē᾽ ha de mellei legein, epi Iōakeim tou basileōs, hos tou HiIechoniou patēr etynchanen hōn hod. Legei de kai ton chronon saphōs.
Again he delivers the prophecy through parables and symbols. By a revelation he sees two baskets of figs set before the divine temple. He states also the time of the prophecy: he says he saw these things after Jeconiah's deportation, in the reign of Zedekiah. One basket was of excellent, early figs; the other of very bad figs, wholly useless for eating. Then, having received … a question about these, he stated the difference between the things shown; and he is then taught what was signified by them. For the God of all likened to the early figs those who had already been taken captive, and he promises them the return from there, his own care, and prosperity together with piety. To the ugly figs he likens not only those left in Judea but also those who had fled to Egypt, and with them King Zedekiah and the rulers; and he threatens them with the army of the Babylonians and the grim things that spring from war: famine and pestilence and slaughter and captivity. Having foretold these things in this way, he sets down the prophecy given before them; for these things were said after Jeconiah, but what he is about to say was said under King Jehoiakim, who was the father of Jeconiah. And he states the time clearly.
Jer 24:1 (allusion, high confidence) · Jer 24:2 (allusion, high confidence) · Jer 24:3 (allusion, high confidence) · Jer 24:5 (allusion, high confidence) · Jer 24:6 (allusion, high confidence) · Jer 24:8 (allusion, high confidence) · Jer 24:10 (allusion, high confidence)
Notes and citation
Summary: The good figs are the exiles God will restore; the bad are Zedekiah and those left in Judah or fled to Egypt, doomed to war and captivity.
- Chapter 24 is a single section. The comment paraphrases 24:1–10. A word is lost after "having received" (probably "from God"), marked "…". Theodoret notes that the next prophecy (ch. 25) is earlier in date. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column)): οἱ δἰ βῆ οὐ “την υἱ εἰ σι), δἰ 05 δία τοι ρ! αὶ ἀλνί πὶ : παρα αἷι 56 νἱ 1556. Εἰ ὑπιιηὶ να] 6 (6δῇ. Δη}, οἱ Εἰμῃ Α ἃ δὲ μέλλει → ἃ δὲ μέλλει; εἰ υἱ υἱ, τε εἴα ρογηϊοΐοβα υἷα, ρογραι5 δὰ δίτογαπὶ δὶ ἰιος (λοογοιῖβ, "θη δἱ πο διε ϊν βιῖβ : δοὰ ἀϊοπιίς Πογυιη, Δ} 6 οἷ: ε« Λ΄ ἰῃ ροῖ- 05, οἱ τόθ τᾷ οδ]! → .
Cite (SBL): Theodoret, Comm. Jer. 24.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/24-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/24-1
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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.
Chapter 25
25.1PG 81
α΄. Ὁ «16γος ὁ γεγόμεγος πρὸς “Ιερεμίαν, ἐπὶ πάντα τὸν λαὸν τοῦ δ Ἰούδα, ἐν τῷ ἔτει τῷ τετάρτῳ τοῦ Ἰωακεὶμ, υἱοῦ ᾿Ιωσίου βασιλέως Ἰούδα" αὐτὸς 51 ἐγιαυτὸς πρῶτος τῷ Ναξουχοδογόσορ βασιλεῖ Βαδυνλῶνγος. Ἐν τούτῳ τῷ 5" ἔτει ἐπιστρατεύσας ὁ Ναδουχοδονόσορ κατὰ τῆς Ἱερουσαλὴμ, τοὺς μὲν ἐξηνδραπόδισε, τοῖς δὲ φόρον ἐπιθεὶς ἀνἐστρεψε. Λέγει τοίνυν καὶ τίνα τὰ εἰρημένα.
a΄. Ho «16gos ho gegomegos pros “Ieremian, epi panta ton laon tou d Iouda, en tǭ etei tǭ tetartǭ tou Iōakeim, huiou ᾿Iōsiou basileōs Iouda" autos 51 egiautos prōtos tǭ Naxouchodogosor basilei Badynlōngos. En toutǭ tǭ 5" etei epistrateusas ho Nadouchodonosor kata tēs Hierousalēm, tous men exēndrapodise, tois de phoron epitheis anestrepse. Legei toinyn kai tina ta eirēmena.
1. "The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim son of Josiah, king of Judah, which was the first year of Nebuchadnezzar king of Babylon." In this year Nebuchadnezzar marched against Jerusalem, enslaved some, and imposed tribute on the others and withdrew. He tells, then, what was said.
Jer 25:1 (quotation, high confidence) · 2 Kgs 24:1 (allusion, medium confidence)
Notes and citation
Summary: The prophecy of chapter 25 dates from Jehoiakim's fourth year, Nebuchadnezzar's first.
Cite (SBL): Theodoret, Comm. Jer. 25.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-1
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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.
25.3PG 81
γ΄. Ἐν" τρισκαιδεκάτῳ ἔτει Ἰωσία, υἱοῦ Ἁμὼς “5. βασιλέως ᾿Ιούδα (καὶ ἕως τῆς ἡμέρας " ταύτης εἴκοσι καὶ τρία ἔτη), ἐγενήθη " Κυρίου πρός με, καὶ ἐλάλησα πρὸς ὑμᾶς ὀρθρίζων, καὶ οὐκ ἠκούσατε 53. Τοῦ πλήθους τῶν ἐτῶν ἐμνημόνευσε, τὴν τοῦ Θεοῦ μακροθυμίαν δεικνὺς, ὅτι ἀπειθούντων ἐπὶ τοσοῦτον ἠνέσχετο. ᾿Απέστειλα γὰρ, φησὶ, πρὸς ὑμᾶς τοὺς δούλους μου, τοὺς προτας ὁδὸν, ἐπὶ τὴν ἑτέραν ἐλθεῖν τὴν πρόξενον τῆς ζωῆς ' καὶ ὑπισχνούμην ὑμῖν» ἀγαθὰ τοῦτο δρῶσι, καὶ οὐκ ἠκούσατε ἀλλὰ τὴν τῶν εἰδώλων θεραπείαν προείλεσθε. Καὶ διελέγχων τὸν τῆς ἀπειθείας σκοπὸν ἐπήγαγεν" « Ὅπως 5" παροργίσητέ με ἐν τοῖς ἔργοις τῶν χειρῶν ὑμῶν εἰς κακὸν ὑμῖν 55,» Παροξύναντες γάρ με ἐτολμᾶτε ἐκεῖνα " ἀλλὰ γὰρ καὶ τὴν βλάδην ὑμεῖς πάλαι ἐκαρποῦσθε. Οὗ“ χάριν "5, ( Φησὶ, σὺν τῷ Ναθουχοδονόσορ τοὺς "" ὑπ᾽ αὐτοῦ "ὁ τελοῦντας βασιλέας 7' ἀθροίσω, καὶ καθ᾽ ὑμῶν, καὶ κατὰ τῶν πλησιοχώρων ὑμῶν, παρ᾽ ὧν τὴν τῶν εἰδώ.λων ἐδιδάχθητε λατρείαν, καὶ ἐρημίᾳ παντελεῖ καὶ τὴν ὑμετέραν [γῆν] "2 παραδώσω καὶ τὴν ἐκείνων, καὶ τῆς πάσης αὐτοὺς εὐφροσύνης γυμνώσω " ταὐτῆς γὰρ ἴδια ε« φωνὴ νυμφίου, καὶ φωνὴ νύμφης" φωνὴ "ὃ μύλου, καὶ φῶς λύχνου. » 'Εδδομηχοντούτῃ δὲ χρόνῳ περιορίζει τὴν ἐρημίαν. Μετὰ γὰρ δὴ τὰ ἑδδομήχοντα ἔτη, αὐτόν τε τῆς Βαδυλῶνος τὸν βασιλέα, καὶ τοὺς ὑπηκόους ἐχείνου, δίκας τῆς ἀσεδείας καὶ παρανομίας ἀπαιτήσειν ἔφη, καὶ ἐμπεδώσειν ἅπασαν τοῦ Ἱερεμίου τὴν πρόῤῥησιν. Αὐτίκα τοίνυν κελεύεται λαδεῖν τὸ ποτήριον τοῦ οἴνου τοῦ Α ἀκράτου ἐκ χειρὸς Κυρίου, καὶ ποτίσαι σύμπαντα τὰ ἔθνη, ε Πρὸς ἃ ἐγώ σε, φησὶ, ἐξαποστελῶ πρὸς αὑτά.» τς. Καὶ πίονται, καὶ ἐξεμοῦνται 15, καὶ ἐχμανήσονται ἀπὸ προσώπου τῆς μακαίρας, ἣν ἐγὼ ἀποστελῶ ἀγὰ μέσον αὐτῶν. Ποτήριον δὲ οἵ- νου ἀκράτου τὴν δικαίαν τιμωρίαν καλεῖ " οὕτω καὶ ὁ θεῖος ἔφη Δαδὶδ, ὅτι « Ποτήριον ἐν χειρὶ Κυρίου οἴνου ἀκράτου πλῆρες κεράσματος. » Διὰ δὲ τοῦ, Πίονται καὶ ἐξεμοῦνται, τὸν κόρον δηλοῖ" διὰ δὲ τοῦ ἐκμαγήσογται"", τὰ χαλεπὸν τῆς τιμωρίας αἰνίττεται. Εἶτα διηγεῖται ὁ προφήτης, ὡς ἐπότισε τὴν Ἱερουσαλὴμ, καὶ τὰς ὑπ᾽ αὐτὴν "5 πόλεις τελούσας, σὺν τοῖς βασιλεῦσι καὶ ἄρχουσι" καὶ διδάσκει τὰ διὰ τοῦ ποτηρίου δηλουμενα. ε« Τοῦ θεῖναι αὐτὰς εἰς ἔρημον", καὶ ἄθδατον, καὶ εἰς συριγμὸν, καὶ εἰς κατάραν, κατὰ τὴν ἡμέραν ταύτην. » Τουτέστιν, ἐν τῷ καιρῷ τούτῳ. Καὶ ἀδατον μὲν χαλῶν, τὴν ἐρημίαν δηλοῖ - διὰ δὲ τοῦ συριγμοῦ σημαίνει τὴν ἔχπληξιν τῶν θεωμένων. Τὰς γὰρ ἐπὶ τὸ χεῖρον ὁρῶντες ἐϑὶ κατάρα 5" - εἰώθασι γάρ τινες λέγειν, « Τάδε πάθοις,ἅπερ ὁ δεῖνα πέπονθε. » Προστίθησι δὲ 55, ὅτι καὶ τὸν Φαραὼ τὸν βασιλέα τῶν Αἰγυπτίων καὶ τοὺς ἐπάρχους δ" αὐτοῦ, καὶ πάντας τοὺς ὑπηκόους πρὸς δὲ τοῖ; ἐγχωρίοις, καὶ τοὺς μετοίχους “συμμίκτους Ὑὰρ ἐκείνους καλεῖ. Αἰνίττεται δὲ διὰ τούς. των, ὅτι καὶ οἱ πεφευγότες Ἰουδαῖοι τοῖς αὐτοῖς περιπεσοῦνται κακοῖς. Λέγει δὲ πεποτιχέναι καὶ τῶν Χαλδαίων τοὺς βασιλέας, καὶ πᾶσαν τὴν … καὶ πάντας τοὺς βασιλεῖς τῆς γῆς Οὐξ· τὴν δὲ Ἰδουμαίαν οὕτω κέκληκε " καὶ τοῦτο ὁ αὐτὸς προφήτης διδάσκει σαφέστερον 57 ἐν τοῖς ἑξῆς. Λέγει γάρ' Πεπότιχε δ ε καὶ τῶν ἀλλοφύλων τοὺς βασιλεῖς, … Σιδωνίους, καὶ τὴν Δαιδὰν, καὶ τὴν Θαιμάν" » πόλεις καὶ αὗται τῆς ᾿Δραδίας, ὡς καὶ ἐν ταῖς τῶν ἄλλων προφητῶν ἑρμηνείαις ἐδείξαμεν 55. « Καὶ τὸν Βοὺζ "",» Περσικὸν τὸ ἔθνος, ε καὶ πάντα περιχειρόμενον" τὸ κατὰ πρόσωπον αὑτοῦ. ν Τοὺς Σαραχηνοὺς λέγει. κδ᾽, χε΄. Καὶ πάντας" τοὺς βασιλεῖς ᾿Αραδίας, καὶ πάντας τοὺς βασιλεῖς τοὺς συμμίκτους, τοὺς καταλύοντας ἐν τῇ ἐρήμῳ. Καὶ πάντας τοὺς βασιλεῖς Ζαμδρή"". Παρὰ τῷ Ἑδραίῳ καὶ τῷ Σύρῳ ζεμδρὰν "" εὑρήκαμεν τῆς δὲ Χετούρας οὗτος υἱός: καὶ οὗτοι μέντοι τὴν ἔρημον ᾧκησαν. « Καὶ πάντας τοὺς βασιλεῖς Ἐλάμ."5. ν Καὶ τοῦτο Περσικὸν ἔθνος. « Καὶ πάντας τοὺς βασιλεῖς Μήδων [5 καὶ Περσῶν. Καὶ πάντας τοὺς βασιλεῖς ἀξρηλιώτου"1 τοὺς ἐγγὺς καὶ τοὺς πόῤῥω" καὶ ἕκαστον πρ΄ς τὸν ἀδειρὸν αὑτοῦ. Τουτέστιν, ὥστε δι᾽ ἀλλέλων δίκας δοῦναι τῆς ἀσεθείας. « Καὶ πάσας τὰς βλτιλείας τῆς γῆς," τὰς ἐπὶ προσώπου τῆς γῆς " καὶ " βασιλεὺς Σησὰχ ' πίεται ἔσχατος αὑτῶν. » Τὸν Βαδυλώνιον οὕτως ἡγοῦμαι κληθῆναι “ διὰ τούτου γὰρ καὶ οἱ προῤῥηθέντες ἔπιον " καὶ μετ᾽ ὀλίγον τοῦτον πίεσθαι ἔσχατόν φησι. Μετὰ γὰρ δὴ τὴν διὰ τούτον τοῖς ἄλλοις προσενεχθεῖσαν τιμωρίαν αὐτὸς ἔδωγε δίκας. Εἶτα τοῖς πιεῖν μὴ βουλομένοις ἀπειλεῖ, ὅτι καὶ ἄκοντες πίονται.
g΄. En" triskaidekatǭ etei Iōsia, huiou Hamōs “5. basileōs ᾿Iouda (kai heōs tēs hēmeras " tautēs eikosi kai tria etē), egenēthē " Kyriou pros me, kai elalēsa pros hymas orthrizōn, kai ouk ēkousate 53. Tou plēthous tōn etōn emnēmoneuse, tēn tou Theou makrothymian deiknys, hoti apeithountōn epi tosouton ēnescheto. ᾿Apesteila gar, phēsi, pros hymas tous doulous mou, tous protas hodon, epi tēn heteran elthein tēn proxenon tēs zōēs ' kai hypischnoumēn hymin» agatha touto drōsi, kai ouk ēkousate alla tēn tōn eidōlōn therapeian proeilesthe. Kai dielenchōn ton tēs apeitheias skopon epēgagen" « Hopōs 5" parorgisēte me en tois ergois tōn cheirōn hymōn eis kakon hymin 55,» Paroxynantes gar me etolmate ekeina " alla gar kai tēn bladēn hymeis palai ekarpousthe. Hou“ charin "5, ( Phēsi, syn tǭ Nathouchodonosor tous "" hyp᾽ autou "ho telountas basileas 7' athroisō, kai kath᾽ hymōn, kai kata tōn plēsiochōrōn hymōn, par᾽ hōn tēn tōn eidō.lōn edidachthēte latreian, kai erēmią pantelei kai tēn hymeteran [gēn] "2 paradōsō kai tēn ekeinōn, kai tēs pasēs autous euphrosynēs gymnōsō " tautēs gar idia e« phōnē nymphiou, kai phōnē nymphēs" phōnē "ho mylou, kai phōs lychnou. » 'Eddomēchontoutę̄ de chronǭ periorizei tēn erēmian. Meta gar dē ta heddomēchonta etē, auton te tēs Badylōnos ton basilea, kai tous hypēkoous echeinou, dikas tēs asedeias kai paranomias apaitēsein ephē, kai empedōsein hapasan tou Hieremiou tēn prorrhēsin. Autika toinyn keleuetai ladein to potērion tou oinou tou A akratou ek cheiros Kyriou, kai potisai sympanta ta ethnē, e Pros ha egō se, phēsi, exapostelō pros hauta.» ts. Kai piontai, kai exemountai 15, kai echmanēsontai apo prosōpou tēs makairas, hēn egō apostelō aga meson autōn. Potērion de hoi- nou akratou tēn dikaian timōrian kalei " houtō kai ho theios ephē Dadid, hoti « Potērion en cheiri Kyriou oinou akratou plēres kerasmatos. » Dia de tou, Piontai kai exemountai, ton koron dēloi" dia de tou ekmagēsogtai"", ta chalepon tēs timōrias ainittetai. Eita diēgeitai ho prophētēs, hōs epotise tēn Hierousalēm, kai tas hyp᾽ autēn "5 poleis telousas, syn tois basileusi kai archousi" kai didaskei ta dia tou potēriou dēloumena. e« Tou theinai autas eis erēmon", kai athdaton, kai eis syrigmon, kai eis kataran, kata tēn hēmeran tautēn. » Toutestin, en tǭ kairǭ toutǭ. Kai adaton men chalōn, tēn erēmian dēloi - dia de tou syrigmou sēmainei tēn echplēxin tōn theōmenōn. Tas gar epi to cheiron horōntes eϑi katara 5" - eiōthasi gar tines legein, « Tade pathois,haper ho deina peponthe. » Prostithēsi de 55, hoti kai ton Pharaō ton basilea tōn Aigyptiōn kai tous eparchous d" autou, kai pantas tous hypēkoous pros de toi? enchōriois, kai tous metoichous “symmiktous Hyar ekeinous kalei. Ainittetai de dia tous. tōn, hoti kai hoi pepheugotes Ioudaioi tois autois peripesountai kakois. Legei de pepotichenai kai tōn Chaldaiōn tous basileas, kai pasan tēn … kai pantas tous basileis tēs gēs Oux; tēn de Idoumaian houtō keklēke " kai touto ho autos prophētēs didaskei saphesteron 57 en tois hexēs. Legei gar' Pepotiche d e kai tōn allophylōn tous basileis, … Sidōnious, kai tēn Daidan, kai tēn Thaiman" » poleis kai hautai tēs ᾿Dradias, hōs kai en tais tōn allōn prophētōn hermēneiais edeixamen 55. « Kai ton Bouz "",» Persikon to ethnos, e kai panta pericheiromenon" to kata prosōpon hautou. n Tous Sarachēnous legei. kd᾽, che΄. Kai pantas" tous basileis ᾿Aradias, kai pantas tous basileis tous symmiktous, tous katalyontas en tę̄ erēmǭ. Kai pantas tous basileis Zamdrē"". Para tǭ Hedraiǭ kai tǭ Syrǭ zemdran "" heurēkamen tēs de Chetouras houtos huios: kai houtoi mentoi tēn erēmon hǭkēsan. « Kai pantas tous basileis Elam."5. n Kai touto Persikon ethnos. « Kai pantas tous basileis Mēdōn [5 kai Persōn. Kai pantas tous basileis axrēliōtou"1 tous engys kai tous porrhō" kai hekaston pr΄s ton adeiron hautou. Toutestin, hōste di᾽ allelōn dikas dounai tēs asetheias. « Kai pasas tas bltileias tēs gēs," tas epi prosōpou tēs gēs " kai " basileus Sēsach ' pietai eschatos hautōn. » Ton Badylōnion houtōs hēgoumai klēthēnai “ dia toutou gar kai hoi prorrhēthentes epion " kai met᾽ oligon touton piesthai eschaton phēsi. Meta gar dē tēn dia touton tois allois prosenechtheisan timōrian autos edōge dikas. Eita tois piein mē boulomenois apeilei, hoti kai akontes piontai.
3. "From the thirteenth year of Josiah son of Amon, king of Judah — and until this day, twenty-three years — the word of the Lord came to me, and I spoke to you, rising early, and you did not listen." He mentioned the number of years to show God's long-suffering, that he bore with them so long while they disobeyed. "For I sent you," he says, "my servants the prophets …" … way, and to come onto the other, which leads to life; and I promised you good things if you did this, and you did not listen, but preferred the worship of idols. And exposing the aim of their disobedience he added: "so as to provoke me to anger with the works of your hands, to your own harm." For you dared those things to provoke me; but you yourselves have long been reaping the harm. For this reason, he says, I will gather together with Nebuchadnezzar the kings subject to him, against you and against your neighbors, from whom you learned the worship of idols; and I will hand over to complete desolation both your land and theirs, and strip them of all gladness; for to gladness belong "the voice of the bridegroom and the voice of the bride, the sound of the mill and the light of the lamp." He limits the desolation to a period of seventy years. For after the seventy years, he said, he would exact from the king of Babylon himself and from his subjects the penalty for their impiety and lawlessness, and would confirm the whole prediction of Jeremiah. Straightway, then, he is commanded to take the cup of unmixed wine from the hand of the Lord and make all the nations drink, "to whom I send you," he says. 16. "And they will drink, and vomit, and go mad before the sword that I am sending among them." He calls the just punishment a cup of unmixed wine; so too the divine David said: "A cup in the hand of the Lord, of unmixed wine, full of mixture." By "they will drink and vomit" he indicates satiety, and by "they will go mad" he hints at the severity of the punishment. Then the prophet tells how he made Jerusalem drink, and the cities subject to it, with their kings and rulers; and he teaches what the cup signifies: "To make them a desolation, and untrodden, and a hissing, and a curse, as at this day," that is, at this time. By calling it untrodden he shows the desolation; by the hissing he signifies the astonishment of the onlookers, for those who see things turned for the worse … ; and it is a curse, for some are accustomed to say: "May you suffer what so-and-so suffered." He adds that he made Pharaoh, king of the Egyptians, drink too, and his officers and all his subjects, and besides the natives the mixed sojourners as well; for he calls them "mixed." By this he hints that the Jews who fled there will fall into the same evils. He says that he made the kings of the Chaldeans drink too, and all … and all the kings of the land of Uz; so he has called Idumea, and the same prophet teaches this more clearly in what follows. For he says: "He made the kings of the foreigners drink too … the Sidonians, and Dedan, and Teman" — these too are cities of Arabia, as we showed in the interpretations of the other prophets. "And Buz" — a Persian nation — "and everyone who clips the hair around his face." He means the Saracens. 24–25. "And all the kings of Arabia, and all the kings of the mixed peoples who lodge in the desert, and all the kings of Zambri." In the Hebrew and the Syrian we have found "Zimran"; he was a son of Keturah, and these too dwelt in the desert. "And all the kings of Elam" — this too is a Persian nation — "and all the kings of the Medes and Persians." 26. "And all the kings of the east, those near and those far, each with his brother" — that is, so that they might pay the penalty for their impiety through one another. "And all the kingdoms of the earth that are on the face of the earth; and King Sesach will drink last of them." I think the Babylonian is so called; for it was through him that those mentioned before drank, and a little later he says that he will drink last. For after the punishment brought on the others through him, he himself paid the penalty. Then he threatens those who do not wish to drink that they will drink even against their will.
Textual problem in this passage: see the notes.
Jer 25:3 (quotation, high confidence) · Jer 25:4 (quotation, high confidence) · Jer 25:5 (allusion, high confidence) · Jer 25:7 (quotation, high confidence) · Jer 25:9 (allusion, high confidence) · Jer 25:10 (quotation, high confidence) · Jer 25:11 (allusion, high confidence) · Jer 25:12 (allusion, high confidence) · Jer 25:15 (32:15 LXX) (allusion, high confidence) · Jer 25:16 (32:16 LXX) (quotation, high confidence) · Ps 75:8 (74:9 LXX) (quotation, high confidence) · Jer 25:17 (32:17 LXX) (allusion, high confidence) · Jer 25:18 (32:18 LXX) (quotation, high confidence) · Jer 25:19 (32:19 LXX) (allusion, high confidence) · Jer 25:20 (32:20 LXX) (quotation, high confidence) · Jer 25:22 (32:22 LXX) (quotation, high confidence) · Jer 25:23 (32:23 LXX) (quotation, high confidence) · Jer 25:24 (32:24 LXX) (quotation, high confidence) · Jer 25:25 (32:25 LXX) (quotation, high confidence) · Gen 25:2 (allusion, medium confidence) · Jer 25:26 (32:26 LXX) (quotation, high confidence) · Jer 25:28 (32:28 LXX) (allusion, high confidence)
Notes and citation
Summary: After twenty-three years of unheeded preaching, Judah and the surrounding nations must drink the cup of God's wrath through Nebuchadnezzar for seventy years, and finally Babylon itself will drink.
- The section covers 25:3–28 in Migne's (Hebrew) numbering; from 25:15 the Septuagint places this passage in its chapter 32 (Rahlfs 32:15–28). The quotation is Ps 75:8 (LXX 74:9). Theodoret identifies Uz with Idumea, Buz as Persian, those who clip their hair as the Saracens, Zambri with Zimran son of Keturah (Gen 25:2, following the Hebrew and the Syriac), and Sesach with Babylon. Lines are lost in the scan in the lemma of 25:4–5 ("rising early and sending, saying: Turn each from his evil"), after "turned for the worse" (probably "hiss"), after "all" (probably "the mixed peoples") and in the list of 25:20 (Ashkelon, Gaza, Ekron, Ashdod, Edom, Moab, Ammon, Tyre); marked "…". "Chaldeans" in the paraphrase of 25:20 may be a slip. A long footnote of Migne printing the lemma of 25:9–12, other footnotes, and the debris of his Latin column have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); Migne's footnotes (apparatus) inside τοίνυν; Migne's footnotes (the lemma of 25:9–12 printed as a note); OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) and marginal numbers; OCR debris (Migne's Latin column) inside the lemma; OCR debris (Migne's Latin column); words of the lemma lost; OCR debris; words of the text lost; OCR slip and stray letters; marginal reference and Latin debris; marginal reference and Latin debris inside the lemma; stray letters; word split by OCR debris; word split by OCR debris (Migne's Latin column); word split by a marginal reference and Latin debris): οἱ ροίαγο [Δοίαὶ ὃ → ; 1" τοῖ- 86 ὧν, Ὦν5. ἴῃ Β, “.Β ᾿Αμμών. 5: ἡμέρας. Β αἰχμαλωσίας. Ἡκούσατε. δος. ἰδοιίο, καὶ λέγων. 46 εἰς κακὸν ὑμῖν. Β6ς, Ιοειἴο, τοῦ κακῶσαι ὑ ὅδ τοῦ, ἤ68. ἴῃ Β εἱ ᾿ηἴγα, δὰ ἤδη, 1, ἢ. Ὁ] δ8 τῷ ἔτει. Εκ Ββιιρρ!. 89 Ἐν τρισχα!ιδ, ἔτει. Β πιο! 5, ᾿Απὸ τρισκαιδεκάτου ἔτους. “5 ἔγεν, --- πρός δ᾽ Β παρεγγυῶν. 5 ἷ 41 οὗ χάριν, χ. τ. λ. Υοτγδ. 9-12 οὶ ᾿ο μογιίηρηι, ἰπἔνα, δὰ θλη. τχ, 1, 2, ἰὰ Ιος. : Ἰδοὺ ἐγὼ ἀποστέλλω καὶ λήφο ε καί. 11 60. ἰδέ] εβι, ὅπως μὴ παροργίζητέ με. → ; μαι τὴν πατριὰν τοῦ βοῤῥᾶ, τὸν Ναδουχοδονόσηρ βασιλέα Βαδυλῶνος τὸν δοῦλόν μου, καὶ ἄξω αὐτὸν ἐπὶ τὴν γῆν ταύτην καὶ ἐπὶ τοὺς κατοικοῦντας αὑτὴν, καὶ ἐπὶ πάντα τὰ ἔθ νὴ τὰ κύκλῳ αὐτῶν, καὶ ἐξερημώσω αὐτοὺς, καὶ δώσω αὐτοὺς εἰς ἀφανισμὸν, καὶ εἰς συριγμὸν, καὶ εἰς ὀνειδισμὸν αἰώνιον. Καὶ ἀφελῶ ἀπ’ αὐτῶν φωνὴν χαρᾶς, καὶ φωνὴν εὐφροσύνης, καὶ φωνὴν νυμφίου καὶ φωνὴν γύμφης, ὀσμὴν μύρου καὶ φῶς λύχνου. Καὶ ἔσται ἡ γῇ αὐτῆς πᾶσα εἰς ἀφανισμὸν, χοὶ δουλεύσουσιν ἐν τοῖς ξύνεσιν ἑδδομήκοντα ἔτη. Καὶ ἐν τῷ πληρωθῆναι τὰ ἐρμοβήλοντα ἔτη ἐκδικήσω ἐπὶ τὸν βασιλέα Βαδυλῶνος καὶ ἐπὶ τὸ ἔθνος ἐκεῖνο, φησὶ Κύριος, τὰς ἀνομίας αὐτῶν, κα καὶ θήσομαι αὐτοὺς εἰς ἀφανισμὸν αἰώνιον. → ; 68 χέριν: Ι μίαν. δῆ. “ ὃ λείας. ὁσμὴν μύρον. 7: βασιλέας. 1 }8. ἐπὶ γῆν Χαλδαίων, τούς. Β ργῶιῃ. καί, 79 Β αὐτῷ, 1 μὴ χ Β. 50ρρ!. Ι ἶ 15 Αὐτίκα, χ. τ. δ. τος ρυτε. νυν → τοίνυν ; - εκ: 16. Εἰ ροίαθυπῖὶ, 6 δυοπιθηί, εἰ 59 ῇ, ἰπγήσονταε → νήσονται; ἧς 6 ταπῖδηι, ἃ ἐγὼ → ἣν ἐγὼ; ἱϊίογμηι. Ομ! Θθπι νἱπὶ ποῦ νοσαὶ ἡπβίαπν, αἱ οποιη. → ; ϑ8ιῖς οἱ ὁ θεῖος → ὁ θεῖος; ηἰ, οἴνου → οἴνου; πίοη!, ΔοοΓ δἰ οία αἰ → τοῦ ; αἰνίττες [86 ται → αἰνίττεται; ἨΗ]ογοβοΙγην», οἱ οἰν ἀπ! 08. {Π] 51} 118, οὐπὶ → ; ρ)νυ οἱ τηησἰδίταιίθιι5. Εἰ ἀοοοὶ, 4ι:8 δἰ φυϊποθηιγ → ; εἱ ἴῃ δχδὶ δ Διἰοη6πι, οἱ ἴῃ → ; δ εἰς ἀἷδ. » Τά 681, πος ἰεπιρογα. Εἰ Δρρο!!δπδ αυίϊάδπι → εἰς ; ἐν Βὶ τῷ → ἐν τῷ; - ΥὙ6γο, Βροοίαηίί ἢ δία ρογθι ἀθοϊαγαῖ. Οὐ πὶ → ; . ΓΕΒ ἰπ ἀεἰογί 8 πιαϊαγὶ υἱἀθπλι8, δ᾽ → ; 9 116. » [19, 30] Αἀάϊι οἰἴδπὶ 86 ργορίπαββο → ; ἐπ- οἱ ἀρχοὺς → ἐπάρχους; - ἄοβ αυἱ διιρονίηῖ, ἴῃ οδάθιῃ πλαϊὰ 6586 → ; περι- Γι, πεσοῦνται → περιπεσοῦνται; [ἃ Χαλδαίων → Χαλδαίων; καὶ 8 πάντας → … καὶ πάντας; Οὐξ 86. τὴν δὲ ὡ Ἰδουμαίαν → Οὐξ· τὴν δὲ Ἰδουμαίαν; προς τῦπι, οἱ ΝΟΔΌΪ 8, οἱ Απιπιοη 5, οἱ Τγτεῖῖβ, οἱ 51φήτης → προφήτης; ἀοηϊΐβ, εἱ θιράδλη, οἱ Τῶπιδη : » αυ ἱρβῶ → ; ἰνί(Δι65 Αταθΐ, τ οβίοπάϊπιι5 ἴῃ ἱπιογρτγοίδιϊοηί- → … ; « εἴ ἃ καὶ αὗται → καὶ αὗται; . δυϑιῃ. » ϑάγΔορι 08 (Ἰοἰϊ.. → ; γεκβ. 294, 39ὅ. Εἰ → ; πὲ κοταλύοντας → καταλύοντας; ἀοδετίο. Εἰ βασιλεῖς → βασιλεῖς; ιγαιιπι οἱ ϑυγαπι → ; δὶς Ομδίινε → ; δηῖ. « τοὺς → τοὺς; Ρεγοίοᾶ. « Εἰ « Καὶ → « Καὶ; ν τυ» ας’, Καὶ → Καὶ; Ὁ Ὑεπβ. 30. δ [γἀ- Κα τοὺς → τοὺς; «γέμι βίαι. [ἃ 651, υἱ ἃ 56 τηθτι0 ρομ 85 ἐμ ρ οἰ }5 οχίραπί, ε (τι 0115 ΓΟρη 5. (ΟΥ Τα, 4185 δ 806 Γ οἱ ροϑί ἴογο οἱ νο! ἰην ἢ} διηι Ὁ φογα. Εἰ υος γριγῃαίϊοπε ρεινραϑὶηιϊπϊ, Εἰ ποι ετὶ ἰδ οἱ εοῖ, οἱ (6 ξαπείο διὸ οἱ ἴῃ (δ ἐρε ἱπο }]] πὶ "0 αἱ ᾽π ἴδῦγα Πα ηία, ἱπ → .
Cite (SBL): Theodoret, Comm. Jer. 25.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-3
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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.
25.29PG 81
κθ', “Αρξομαι" γὰρ, φησὶν, ἀπὸ τῆς πόϊεως ἐφ᾽ ἧς ὠνομάσθη τὸ ὄνομά μου ὃπ᾽ αὑτὴν, " ἀπ' αὑτῆς ἄρχομωι τοῦ κακῶσαι" καὶ ὑμεῖς καϑα- Ι" Τὴν ἀφωρισμένην", φησὶ, παραδίδωμι πόλιν καὶ ὑμεῖς διαφεύξεσθε τὴν τιμωρίαν; οὐκ οἷόν τε τοῦτο γενέσθαι.
kth', “Arxomai" gar, phēsin, apo tēs poïeōs eph᾽ hēs ōnomasthē to onoma mou hop᾽ hautēn, " ap' hautēs archomōi tou kakōsai" kai hymeis kaϑa- I" Tēn aphōrismenēn", phēsi, paradidōmi polin kai hymeis diapheuxesthe tēn timōrian? ouk hoion te touto genesthai.
29. "For I will begin," he says, "with the city on which my name is called; with it I begin to do harm; and will you be …" The city set apart, he says, I hand over; and will you escape the punishment? That cannot happen.
Jer 25:29 (32:29 LXX) (quotation, high confidence)
Notes and citation
Summary: If God begins judgment with the city called by his name, the other nations cannot escape.
- The end of the lemma is lost ("will you be acquitted with acquittal? You will not"), marked "…". In the Septuagint this is 32:29.
Cite (SBL): Theodoret, Comm. Jer. 25.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-29
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
25.30PG 81
λ’, Καὶ σὺ προφητεύσεις ἐπ᾽ αὑτοὺς πάντας τοὺς λόγους τούτους, καὶ ἐρεῖς πρὸς αὑτοὺς, Κύριος ἀφ᾽ ὑψη.1οῦ χρηματιεῖ", καὶ ἀπὸ τοῦ ἁγίου, αὑτοῦ δώσει φωνὴν αὑτοῦ. ᾿Αμφότερα δεδήλωκεν, ὅτι οὐρανόθεν ἐκφέρει τὴν ψῆφον, καὶ ὅτι ἐν τῷ ἀφιερωμένῳ ναῷ " ποιεῖται τὴν ἐπιφάνειαν. « Αύγον χρηματιεῖ" ἐκ " τοῦ τόπου αὑτοῦ, καὶ " οἶδεν ' ὥσπερ οἱ ληνοδατοῦντες '' ἀποκριθήσονται ἐ πὶ πάντας τοὺς καθημένους ἐπὶ τῆς γῆς.» Τὴν ἀπόκρισιν τὸ ἔργον λέγει" ἕπεται γὰρ τῷ θείῳ λόγῳ καὶ τὸ ἔργο"-
l’, Kai sy prophēteuseis ep᾽ hautous pantas tous logous toutous, kai ereis pros hautous, Kyrios aph᾽ hypsē.1ou chrēmatiei", kai apo tou hagiou, hautou dōsei phōnēn hautou. ᾿Amphotera dedēlōken, hoti ouranothen ekpherei tēn psēphon, kai hoti en tǭ aphierōmenǭ naǭ " poieitai tēn epiphaneian. « Augon chrēmatiei" ek " tou topou hautou, kai " oiden ' hōsper hoi lēnodatountes '' apokrithēsontai e pi pantas tous kathēmenous epi tēs gēs.» Tēn apokrisin to ergon legei" hepetai gar tǭ theiǭ logǭ kai to ergo"-
30. "And you shall prophesy against them all these words, and say to them: The Lord will pronounce an oracle from on high, and from his holy place he will utter his voice." He has shown both: that he pronounces the verdict from heaven, and that he makes his manifestation in the consecrated temple. "He will pronounce a word from his place, and like those who tread the winepress they will answer against all who dwell on the earth." He calls the deed the answer; for the deed follows the divine word.
Jer 25:30 (32:30 LXX) (quotation, high confidence)
Notes and citation
Summary: The Lord pronounces judgment from heaven and his temple, and the deed follows his word.
- In the Septuagint this is 32:30. The lemma reads καὶ οἶδεν, probably for the Septuagint's αιδαδ ("a shout"), left untranslated.
Cite (SBL): Theodoret, Comm. Jer. 25.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-30
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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.
25.31PG 81
λα΄. Ἵκει"3 δίιεθρος ἐπὶ "3 μέρος τῆς γῆς ὅτι κρίσις τῷ Κυρίῳ ἐν’ τοῖς ἔθνεσι " χρένεται αὑτὸς πρὸς πᾶσαν σάρκα" οἱ δὲ ἀσεδεῖς ἐδόθησαν εἰς μάχαιραν, “1έγει Κύριος. Πάλιν τὴν ἄῤῥητον αὑτοῦ δείκνυσιν ἀγαηότητα. Οὐ γὰρ εἶπε, Κρινεῖ πᾶσαν σάρκα, ἀλλὰ, εἰ ρίνεται πρὸς πᾶταν σάρκα" ν δείχνυξι γὰρ τὰς οἰκείας εὐεργεσίας, καὶ τὴν τῶν λαμδανόντων ἀχαριστίαν ἐλέγχει. Λέγει δὲ διὰ τῶν ἑξῆς, καὶ τὰ ἐκ τῶν πολέμων φυόμενα κακὰ, καὶ ὅτι ἅταφο' οἱ ἀνῃρη μένοι ᾽" κείσονται, καὶ ἀντὶ κόπρου ἐν "" τῇ γῇ ἔσονται.
la΄. Hikei"3 diiethros epi "3 meros tēs gēs hoti krisis tǭ Kyriǭ en’ tois ethnesi " chrenetai hautos pros pasan sarka" hoi de asedeis edothēsan eis machairan, “1egei Kyrios. Palin tēn arrhēton hautou deiknysin agaēotēta. Ou gar eipe, Krinei pasan sarka, alla, ei rinetai pros patan sarka" n deichnyxi gar tas oikeias euergesias, kai tēn tōn lamdanontōn acharistian elenchei. Legei de dia tōn hexēs, kai ta ek tōn polemōn phyomena kaka, kai hoti hatapho' hoi anę̄rē menoi ᾽" keisontai, kai anti koprou en "" tę̄ gę̄ esontai.
31. "Destruction has come upon a part of the earth, for the Lord has a judgment with the nations; he enters into judgment with all flesh; and the ungodly have been given to the sword, says the Lord." Again he shows his unspeakable goodness. For he did not say, "He will judge all flesh," but "He enters into judgment with all flesh"; for he sets forth his own benefits and convicts the ingratitude of those who received them. Through what follows he speaks also of the evils that spring from wars, and that the slain will lie unburied and be like dung on the ground.
Jer 25:31 (32:31 LXX) (quotation, high confidence) · Jer 25:32 (32:32 LXX) (allusion, medium confidence) · Jer 25:33 (32:33 LXX) (allusion, high confidence)
Notes and citation
Summary: God enters into judgment with all flesh, setting out his benefits against their ingratitude; the slain will lie unburied.
- In the Septuagint this is 32:31. 25:32–33 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 25.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-31
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
25.34PG 81
λδ', λε΄, ᾿Α.1αλάξατε, οἱ ποιμένες, καὶ χεκράξατε, καὶ "" χόψασθε, οἱ κριοὶ τῶν' προθδάτων, ὅτι ρώθησαν αἱ ἡμέραι ὑμῶν εἰς σφαγὴν, καὶ "1 εἱ σκορπισμοὶ ὑμῶν, καὶ πεσεῖσθε ὡς κριοὶ κτοί 'δ. Καὶ ἀποιλεῖται φυγὴ ἀπὸ τῶν ποιμένων, καὶ σωτηρία ἀπὸ "" τῶν χριῶν τῶν προδάτων. Ποιμένας τοὺς βασιλέας ἐκάλεσε, πρέδατα δὲ τοὺς ᾿ὑπηκόους, κριοὺς δὲ προδάτων τοὺς ἄρχοντας " πᾶτι δὲ φυγὴν καὶ μετανάστασιν ἀπειλεῖ, Προλέγε: δὲ τοὺς θρήνους, καὶ τῶν βασιλέων, καὶ τῶν ἀρχόντων. κζ΄. Ὅτι "9 ἐπαύσατο, φησὶ, τὰ καλὰ " τῆς εἰρήνης ἀπὸ προσώπου ὀργῆς θυμοῦ Κυρίου "5. « Τὰ δὲ καλὰ τῆς εἰρήνης, » γεωργίαι ᾽8, φυτουργίαι, γάμοι, σύλλογοι, ἑορταὶ, θυμηδίαι, καὶ ὅσα τούτοις ἐστὶ παραπλήσια.
ld', le΄, ᾿A.1alaxate, hoi poimenes, kai chekraxate, kai "" chopsasthe, hoi krioi tōn' prothdatōn, hoti rōthēsan hai hēmerai hymōn eis sphagēn, kai "1 hei skorpismoi hymōn, kai peseisthe hōs krioi ktoi 'd. Kai apoileitai phygē apo tōn poimenōn, kai sōtēria apo "" tōn chriōn tōn prodatōn. Poimenas tous basileas ekalese, predata de tous ᾿hypēkoous, krious de prodatōn tous archontas " pati de phygēn kai metanastasin apeilei, Prolege: de tous thrēnous, kai tōn basileōn, kai tōn archontōn. kz΄. Hoti "9 epausato, phēsi, ta kala " tēs eirēnēs apo prosōpou orgēs thymou Kyriou "5. « Ta de kala tēs eirēnēs, » geōrgiai ᾽8, phytourgiai, gamoi, syllogoi, heortai, thymēdiai, kai hosa toutois esti paraplēsia.
34–35. "Wail, you shepherds, and cry out, and lament, you rams of the flock; for your days for slaughter are fulfilled, and your scatterings, and you will fall like … rams. And flight will perish from the shepherds, and safety from the rams of the flock." He called the kings shepherds, the subjects sheep, and the rulers rams of the sheep; and he threatens all with flight and deportation. He foretells also the laments of both the kings and the rulers. 37. "For the good things of peace have ceased," he says, "before the wrath of the anger of the Lord." The good things of peace are farming, planting, weddings, gatherings, feasts, merrymaking and everything of the kind.
Jer 25:34 (32:34 LXX) (quotation, high confidence) · Jer 25:35 (32:35 LXX) (quotation, high confidence) · Jer 25:36 (32:36 LXX) (allusion, medium confidence) · Jer 25:37 (32:37 LXX) (quotation, high confidence)
Notes and citation
Summary: Kings and rulers will wail as their slaughter comes, and all the joys of peace will cease before God's anger.
- In the Septuagint this is 32:34–37. A word is lost in the lemma ("choice"), marked "…". Migne's footnotes and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); marginal reference and Latin debris inside the lemma): πίεται μετ᾽ αὐτούς. πε με Ὑν ᾿ Σησάχ. Β Ὑϑάχοι Ὑἱ "056 7 δῖη6 ἀπο. δρι δὕ. αὐτῇ. φωρ. Β 4. μοι. γιρίοι, δ ἔχ. (οι, γι. ἐπί, ΑἸόχ, ἀπό, Ποῦγ. ἄδυτα. ἔ ξομ., κ. τ. λ. οὐαὶ Πεῦτν. ἀβίμι δά. 15 Β ἀναιρούμενοι. ᾿ἢ ἐν. Π65, ἦκ ΒΒ. 16 καὶ --- προῦ, Ποῦν. οἱ νοι 816 νος. (1π εἰμοτο), ἴ ὡς χρ. ἔχλ. → ; ἃ Ὑγειι5. 51. θα εοϑδατιηῖ, αἰ, ἐοπιμιοία μαοὶς α → .
Cite (SBL): Theodoret, Comm. Jer. 25.34 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-34). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/25-34
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-25-34) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.