Commentary on Jeremiah (with Baruch and Lamentations) 26.1–30.21
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 26
26.1PG 81
Μετὰ ταύτην πάλιν ἑτέραν τίθητι προφητείαν, ἣν ἐπὶ τοῦ βασιλέως Ἰωακεὶμ προσενεγκεῖν τῷ λαῷ προσετάχθη. Προσετάχθη δὲ ἐν τῇ αὐλῇ τῇ θείᾳ στῆναι, καὶ τῷ λαῷ χρησμῳδῆσαι, καὶ πάντας τοὺς θείους διαπορθμεῦσαι λόγους. « Μὴ ἀφέλῃς γὰρ, φησὶ, ῥῆμα. » Εἶτα τὴν αἰτίαν τοῦ ἐσομένου διδά-
Meta tautēn palin heteran tithēti prophēteian, hēn epi tou basileōs Iōakeim prosenenkein tǭ laǭ prosetachthē. Prosetachthē de en tę̄ aulę̄ tę̄ theią stēnai, kai tǭ laǭ chrēsmǭdēsai, kai pantas tous theious diaporthmeusai logous. « Mē aphelę̄s gar, phēsi, rhēma. » Eita tēn aitian tou esomenou dida-
After this he sets down another prophecy, which he was commanded to deliver to the people under King Jehoiakim. He was commanded to stand in the divine court, to prophesy to the people, and to convey all the divine words: "Do not leave out a word," he says. Then he teaches the reason for what would follow:
Jer 26:1 (33:1 LXX) (allusion, high confidence) · Jer 26:2 (33:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Under Jehoiakim Jeremiah is sent to the temple court to proclaim every word God gives him.
- In the Septuagint this chapter is 33. The comment paraphrases 26:1–2.
Cite (SBL): Theodoret, Comm. Jer. 26.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-1
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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.
26.3PG 81
γ΄. Ἴσως ἀκούσονται, καὶ ἀποστραφήσονται ἔκαστος ἀπὸ τῆς ὁδοῦ αὑτοῦ τῆς πονηρῶς, καὶ παύσομαι ἀπὸ τῶν κακῶν, ὧν «ογίζομαι ἐγὼ τοῦ “ποιῆσαι αὑτοῖς, ἔνεχεν τῶν πογηρῶν μάτων αὐτῶν. Τὸ ἴσως οὐκ ὡς ἀγνοῶν εἴρηκεν" ἔδει γὰρ αὐτῶν τὸ ἀπειθές " ἀλλὰ τέθεικε τὴν ἀμςιθολίαν, ἵνα μὴ τῇ ἀποφάσει τῇ θείᾳ προσέχοντες, ἀπαγηρξύσωσι τὴν σωτηρίαν " τούτῳ ἔοικε καὶ τὸ διὰ τοῦ Ἐζεχιῦλ εἰρημένον" « Ἐὰν ἄρα ἀχούτωσιν, ἐὰν ἄρα ἴδωτιν. » Οὐ γὲρ ἐκεῖνο ἀγνοίας" ἀλλ᾽ ἵνα μὴ λέγωσι, Προείρηκεν ἡμῶν τὴν ἀπείθειαν, ἀψευδὶς δέ ἐστι, πῶς οἷόν τε τοίνυν ἡμᾶς μεταδληθῆνα!; διδάσκει δὲ διὰ τῶν εἰρημένων, ὅτι δυνατὺν, ἂν θελήσωσι, δέξασθαι τοῦ τρόπου μεταδολῆν, Τούτου χάριν καὶ τὴν ἀπειλὴν προστίθησιν' ε Ὅτι ᾽ ἐχν μὴ ἀκούσητε τῶν λόγων μου, οὃς διὰ τῶν προφητῶν ὑμῖν προσφέρω. » ᾿
g΄. Isōs akousontai, kai apostraphēsontai ekastos apo tēs hodou hautou tēs ponērōs, kai pausomai apo tōn kakōn, hōn «ogizomai egō tou “poiēsai hautois, enechen tōn pogērōn matōn autōn. To isōs ouk hōs agnoōn eirēken" edei gar autōn to apeithes " alla tetheike tēn amsitholian, hina mē tę̄ apophasei tę̄ theią prosechontes, apagērxysōsi tēn sōtērian " toutǭ eoike kai to dia tou Ezechiyl eirēmenon" « Ean ara achoutōsin, ean ara idōtin. » Ou ger ekeino agnoias" all᾽ hina mē legōsi, Proeirēken hēmōn tēn apeitheian, apseudis de esti, pōs hoion te toinyn hēmas metadlēthēna!? didaskei de dia tōn eirēmenōn, hoti dynatyn, an thelēsōsi, dexasthai tou tropou metadolēn, Toutou charin kai tēn apeilēn prostithēsin' e Hoti ᾽ echn mē akousēte tōn logōn mou, hoos dia tōn prophētōn hymin prospherō. » ᾿
3. "Perhaps they will listen and turn each from his evil way, and I will cease from the evils that I plan to do to them because of their evil practices." He did not say "perhaps" as one who did not know, for he knew their disobedience; but he set down the uncertainty so that, attending to the divine sentence, they might not despair of salvation. Like this is what was said through Ezekiel too: "If perhaps they will hear, if perhaps they will see." For that too is not a sign of ignorance, but was said so that they might not say: He has foretold our disobedience, and he does not lie; how then can we change? Through these words he teaches that it is possible, if they will, to accept a change of conduct. For this reason he adds the threat too: "For if you do not listen to my words, which I bring to you through the prophets."
Jer 26:3 (33:3 LXX) (quotation, high confidence) · Ezek 2:5 (quotation, medium confidence) · Ezek 12:3 (allusion, low confidence) · Jer 26:4 (33:4 LXX) (quotation, high confidence) · Jer 26:5 (33:5 LXX) (quotation, high confidence)
Notes and citation
Summary: God's "perhaps" does not mean ignorance but leaves room for repentance, so that no one thinks change impossible.
- In the Septuagint this is 33:3–5. The quotation of Ezekiel combines Ezek 2:5 and 12:3. 26:4–5 are quoted in part. 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) inside the lemma): το ῦα υἱα δια πιαία, εἰ εοὐδδαῦο α πια δ, για τοσὶίο [α-πη ουδεὶ οϑιβοὴ δὺ → ; (Οἱ ὑμῖν → ὑμῖν.
Cite (SBL): Theodoret, Comm. Jer. 26.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-3
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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.
26.6PG 81
ς΄. Δώσω τὸν οἶκον τοῦτον, ὥσπερ τὴν» Ση1ώ "5: καὶ τὴν πόλιν δώσω ταύτην εἰς κατάραν πᾶσι τοῖς ἔθνεσι τῆς γῆς. Τούτων ἀκούσαντες οἱ ἱερεῖς, καὶ οἱ ψευδοπροφῆται, καὶ πᾶς ὁ λαὺς, θάνατον ἀπεἰλοῦσι τῷ προφήτῃ " πυθόμενοι δὲ οἱ ἄρχοντες, ἔδραμον ἐκ τῶν βασιλείων εἰς τὸν θεῖον νεών " τῶν δέ γε ἱερέων σὺν τοῖς ψευδοπροφῆταις βλασφημίας «ὃν προφήτην γραψαμένων, ὡς κατὰ τῆς πόλεως καὶ τοῦ θείου νεὼ τὴν πρόῤῥησιν ποιησάμενον, εἶπεν ὁ προφήτης, παρὰ τοῦ Θεοῦ τῶν ὅλων ἀπεστάλθα!, καὶ θείους εἶναι γρησμοὺς τοὺς παρ' αὑτοῦ προφερομένους λόγους " προσφέρει: δὲ αὐτοῖς καὶ παραἰνεσιν᾽
s΄. Dōsō ton oikon touton, hōsper tēn» Sē1ō "5: kai tēn polin dōsō tautēn eis kataran pasi tois ethnesi tēs gēs. Toutōn akousantes hoi hiereis, kai hoi pseudoprophētai, kai pas ho laus, thanaton apeilousi tǭ prophētę̄ " pythomenoi de hoi archontes, edramon ek tōn basileiōn eis ton theion neōn " tōn de ge hiereōn syn tois pseudoprophētais blasphēmias «hon prophētēn grapsamenōn, hōs kata tēs poleōs kai tou theiou neō tēn prorrhēsin poiēsamenon, eipen ho prophētēs, para tou Theou tōn holōn apestaltha!, kai theious einai grēsmous tous par' hautou propheromenous logous " prospherei: de autois kai parainesin᾽
6. "I will make this house like Shiloh, and I will make this city a curse to all the nations of the earth." When they heard this, the priests and the false prophets and all the people threatened the prophet with death. When the rulers learned of it, they ran from the palace to the divine temple; and when the priests, with the false prophets, indicted the prophet for blasphemy, as having made the prediction against the city and the divine temple, the prophet said that he had been sent by the God of all and that the words he had uttered were divine oracles; and he offers them exhortation too:
Jer 26:6 (33:6 LXX) (quotation, high confidence) · Jer 26:8 (33:8 LXX) (allusion, high confidence) · Jer 26:10 (33:10 LXX) (allusion, high confidence) · Jer 26:11 (33:11 LXX) (allusion, high confidence) · Jer 26:12 (33:12 LXX) (allusion, high confidence)
Notes and citation
Summary: Threatened with death for foretelling the temple's fall, Jeremiah tells the officials that God sent him.
- In the Septuagint this is 33:6–12. The comment paraphrases 26:7–12.
Cite (SBL): Theodoret, Comm. Jer. 26.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-6
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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.
26.13PG 81
ιγ΄. Βελτίους γὰρ, φησὶ, ποιήσατε τὰς ἁδοὺς ὑμῶ», καὶ τὰ ἔργα ὑμῶν, ᾿Ακούσατε τῆς ωνὴς Κυρίου τοῦ Θεοῦ" ὑμῶν, καὶ παύσεται Κύριος ἀπὸ τῶν κακῶν, ὧν ἐλάλησεν ἐφ᾽ ὑμᾶς.
ig΄. Beltious gar, phēsi, poiēsate tas hadous hymō», kai ta erga hymōn, ᾿Akousate tēs ōnēs Kyriou tou Theou" hymōn, kai pausetai Kyrios apo tōn kakōn, hōn elalēsen eph᾽ hymas.
13. "For make better your ways and your works, and hear the voice of the Lord your God, and the Lord will cease from the evils that he has spoken against you."
Jer 26:13 (33:13 LXX) (quotation, high confidence)
Notes and citation
Summary: Jeremiah urges the people to amend their ways so that God may relent.
- In the Septuagint this is 33:13. Debris of Migne's Latin column and his footnotes after the lemma have been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column) and footnotes): Εἰ δὲ οἱ ρβϑιάοργορῃδία, εἰ Ομ πἶδ ῬΡΟρΙ 8. Πρ πα πίιν οἱ τοπηρ εν Π οἱ ναὶ, 6556 Οὐ 6} ἀἰν᾽ πᾶ. Εχτῆδ, δἰ 39. Ὅτι, κι τ λ. πῖθιι Ἔχ θη Γ τι τὰ χαλά, [8 1. 4451 μοῦ 1 ας, Θ, νιν Δάσηπαγ αι [κεἰς οἰά!!. ᾿ αὐ- Εσ ᾿ς ἴτὶ αἷϊ, ἃ αἷς: ἴπ δὰ αὐ οἱ → .
Cite (SBL): Theodoret, Comm. Jer. 26.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
26.14PG 81
ιδ΄. ᾿Ιδοὺ ἐγώ εἶμι ἐν χερσὶν ὑμῶν " ποιήσατέ μοι, ὡς συμφέρει, καὶ ὃ βέλτιον ὑμῖν φαίνεται", Εἶτα τῆς μιαιφονίας ὑποδείκνυσι τὸν καρπόν.
id΄. ᾿Idou egō eimi en chersin hymōn " poiēsate moi, hōs sympherei, kai ho beltion hymin phainetai", Eita tēs miaiphonias hypodeiknysi ton karpon.
14. "Behold, I am in your hands; do to me as is fitting and as seems better to you." Then he shows the fruit of bloodshed:
Jer 26:14 (33:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Jeremiah places himself in his accusers' hands.
- In the Septuagint this is 33:14.
Cite (SBL): Theodoret, Comm. Jer. 26.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-14
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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.
26.15PG 81
ιε΄, Πλὴν γνόντες γνώσεσθε, εἰ ἀγαιρεῖτέ με, ὅτι αἷμα ἀθῶον ὑμεῖς δίδοτε ἐφ᾽ ὑμᾶς, καὶ ἐπὶ τὴν πόλιν ταύτην. ΠΙροσταχϑεὶς γὰρ, φησὶ, ὑπὸ τοῦ Θεοῦ τοὺς λόγους τούτους ἐποιησάμην. Τούτων ἀκούοντες "' καὶ οἱ ἄρχοντες, καὶ ὁ λαὺς, τῶν ἱερέων καὶ τῶν ψευδοπροφητῶν τὴν ἄδικον ἐλέγχουσι ψῆφον, ἀθῶον εἶναι φήσαντες τὸν προφήτην, ὡς τοῖς θείοις λόγοις διαχονήσαντα. Εἶτά τινες τῶν γεραιοτέρων παλαιᾶς αὐτοὺς ἀναμιμνήσχουσι προφητείας, καί φασι Μικαίαν τὸν Μωραθίτην δ᾽ προφητεῦσαί ποτε, ὅτι Σιὼν ὡς ἀγρὸς ἀροτριαθήσεται, καὶ Ἵερου- Β σαλὴμ ὡς δ᾽ ὁπωροφυλάκιον ἕσται, καὶ τὸ ὅρος τοῦ οἴχου ἔσται ὡς ἄλσος δρυμοῦ - καὶ ταῦτα εἰρηκότα μηδὲν πεπονθέναι δεινόν. Τοὐναντίον γὰρ, τὴν ἀπειλὴν δείσαντες τηνικαῦτα 5 τῇ μεταθολῇ τοῦ βίου διέφυγον 6 τὴν ὀργήν ὑμεῖς δὲ, φησὶ, πανχάλεπα τετολμήχατε, Καὶ γὰρ Οὐρίαν ποτὲ τὸν Σαμαίου, τοιαῦτά ποτε χρησμοδοτήσαντα, εἶτα δείσαντα τὸν βασιλέα Ἰωακεὶμ, καὶ εἰς τὴν Αἴγυπτον ἀποδράντα, περιείδομεν ἀναιρούμενον ὑπὸ τοῦ βασιλέως Ἰωακείμ' ἐκεῖθεν γὰρ ἀγαγὼν αὐτὸν χατηκχόντισς " δῆλον ποιεῖ καὶ τὸν τοῖς εὐσεδέσι λόγοις κεχρημένον, καί φησ!"
ie΄, Plēn gnontes gnōsesthe, ei agaireite me, hoti haima athōon hymeis didote eph᾽ hymas, kai epi tēn polin tautēn. PIrostachϑeis gar, phēsi, hypo tou Theou tous logous toutous epoiēsamēn. Toutōn akouontes "' kai hoi archontes, kai ho laus, tōn hiereōn kai tōn pseudoprophētōn tēn adikon elenchousi psēphon, athōon einai phēsantes ton prophētēn, hōs tois theiois logois diachonēsanta. Eita tines tōn geraioterōn palaias autous anamimnēschousi prophēteias, kai phasi Mikaian ton Mōrathitēn d᾽ prophēteusai pote, hoti Siōn hōs agros arotriathēsetai, kai Hierou- B salēm hōs d᾽ hopōrophylakion hestai, kai to horos tou oichou estai hōs alsos drymou - kai tauta eirēkota mēden peponthenai deinon. Tounantion gar, tēn apeilēn deisantes tēnikauta 5 tę̄ metatholę̄ tou biou diephygon 6 tēn orgēn hymeis de, phēsi, panchalepa tetolmēchate, Kai gar Ourian pote ton Samaiou, toiauta pote chrēsmodotēsanta, eita deisanta ton basilea Iōakeim, kai eis tēn Aigypton apodranta, perieidomen anairoumenon hypo tou basileōs Iōakeim' ekeithen gar agagōn auton chatēkchontiss " dēlon poiei kai ton tois eusedesi logois kechrēmenon, kai phēs!"
15. "Only know for certain that if you kill me, you bring innocent blood upon yourselves and upon this city." For I have spoken these words, he says, at God's command. Hearing this, the rulers and the people refute the unjust verdict of the priests and the false prophets, declaring the prophet innocent, since he had served the divine words. Then some of the elders remind them of an old prophecy, and say that Micah the Morasthite once prophesied that Zion would be plowed like a field, Jerusalem would become like a fruit-watcher's hut, and the mountain of the house like a forest grove; and that having said this he suffered nothing terrible. On the contrary, they feared the threat at that time and escaped the wrath by changing their lives; but you, he says, have dared grievous things. For Uriah son of Shemaiah, who once delivered such oracles and then, fearing King Jehoiakim, fled to Egypt, we allowed to be killed by King Jehoiakim; for he brought him back from there and struck him down with a javelin. He makes known also the one who spoke pious words, and says:
Jer 26:15 (33:15 LXX) (quotation, high confidence) · Jer 26:16 (33:16 LXX) (allusion, high confidence) · Jer 26:17 (33:17 LXX) (allusion, high confidence) · Jer 26:18 (33:18 LXX) (allusion, high confidence) · Mic 3:12 (allusion, high confidence) · Jer 26:19 (33:19 LXX) (allusion, high confidence) · Jer 26:20 (33:20 LXX) (allusion, high confidence) · Jer 26:21 (33:21 LXX) (allusion, high confidence) · Jer 26:23 (33:23 LXX) (allusion, high confidence)
Notes and citation
Summary: Jeremiah warns that killing him would bring innocent blood on the city; the elders recall that Micah was spared for a like prophecy, while Uriah was murdered by Jehoiakim.
- In the Septuagint this is 33:15–23. Micah's prophecy: Mic 3:12. The comment paraphrases 26:16–23.
Notes on the original text
- Digital text corrected (OCR misreading of Πλὴν and stray marks at the start of the lemma): 14.1.1 ἣ δ γγόγτες → Πλὴν γνόντες.
Cite (SBL): Theodoret, Comm. Jer. 26.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-15
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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.
26.24PG 81
κδ', Π1ὴν χεὶρ ᾿Αχικὰμ υἱοῦ Σαφὰν ἦν μετὰ Ἱερεμίου τοῦ μὴ παραδοθῆναι "" αὐτὸν εἰς χεῖρας τοῦ ταοῦ μὴ 5 ἀνελεῖν αὐτόν.
kd', P1ēn cheir ᾿Achikam huiou Saphan ēn meta Hieremiou tou mē paradothēnai "" auton eis cheiras tou taou mē 5 anelein auton.
24. "But the hand of Ahikam son of Shaphan was with Jeremiah, so that he was not handed over into the hands of the people to be put to death."
Jer 26:24 (33:24 LXX) (quotation, high confidence)
Notes and citation
Summary: Ahikam son of Shaphan protected Jeremiah from death.
- In the Septuagint this is 33:24. Theodoret adds no comment.
Cite (SBL): Theodoret, Comm. Jer. 26.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/26-24
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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.
Chapter 27
27.1PG 81
Οὕτω τοῦτο τὸ διήγημα συμπληρώσας, ἐφ' ἕτερον α΄. Ἐν ᾿ ἀρχῇ βασιλείας Ἰωακεὶμ υἱοῦ Ἰωσίου βασιλέως ᾿Ιούδα, ἐγένετο ὁ.16γος οὗτος παρὴ Κυρίου πρὸς “Ιερεμίαν, λέγων "5, Εἶτα λέγει ὡς προσετάχθη χλοιοὺς τῷ τραχήλῳ περιθεῖναι, καὶ τούτοὺς ἀποστεῖλαι τοῖς ἐκ γειτόνων βασιλεῦσιν, ὧν καὶ τὰ ὀνόματα τίθησιν. Ἐκελεύσθη δὲ καὶ τούτους τοὺς λόγους ἐκπέμψαι διὰ τῶν πρεσδειῶν.
Houtō touto to diēgēma symplērōsas, eph' heteron a΄. En ᾿ archę̄ basileias Iōakeim huiou Iōsiou basileōs ᾿Iouda, egeneto ho.16gos houtos parē Kyriou pros “Ieremian, legōn "5, Eita legei hōs prosetachthē chloious tǭ trachēlǭ peritheinai, kai toutous aposteilai tois ek geitonōn basileusin, hōn kai ta onomata tithēsin. Ekeleusthē de kai toutous tous logous ekpempsai dia tōn presdeiōn.
Having thus completed this narrative, [he passes] to another. "In the beginning of the reign of Jehoiakim son of Josiah, king of Judah, this word came from the Lord to Jeremiah, saying." Then he says that he was commanded to put collars on his neck and to send them to the neighbouring kings, whose names he also gives. He was commanded also to send these words through their embassies.
Textual problem in this passage: see the notes.
Jer 27:1 (34:1 LXX) (quotation, high confidence) · Jer 27:2–4 (34:2-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: Theodoret introduces Jeremiah 27: the prophet is told to wear collars and send them, with the Lord's message, to the neighbouring kings.
- Lemma: Jer 27:1 (LXX 34:1). The verb of the opening sentence (probably "passes") is lost in the scan.
Cite (SBL): Theodoret, Comm. Jer. 27.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-1
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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.
27.5PG 81
ε΄. ᾿Εγὼ ἐποίησα καὶ " τὴν γῆν, καὶ τοὺς ἀνθρώπους "., καὶ τὰ κτήνη, ὅσα ἐπὶ προσώπου τῆς γῆς, ἐν τῇ ἰσχύϊ μου τῇ μεγάλῃ, καὶ τῷ βραχίονὶ ῃ “οὐ τῷ ὑψηιϊῷ, Καὶ δώσω αὑτὴν, ᾧ ἐὰν δύξῃ ἐν ὀφθαλμοῖς μου. Τὸ, « ἐν τῇ ἰσχύϊ μου τῇ μεγάλῃ, καὶ τῷ βραχίονί μου τῷ ὑψηλῷ, » διὰ τὸ μέγεθος τῶν στοιχείων καὶ τὴν τῶν ἀκουόντων ἀσθένειαν τέθεικεν" αὐτὸ " γὰρ ἀρκεῖ τὸ βουληθῆναι καὶ παραγαγεῖν ὅσα βούλεται.
e΄. ᾿Egō epoiēsa kai " tēn gēn, kai tous anthrōpous "., kai ta ktēnē, hosa epi prosōpou tēs gēs, en tę̄ ischyï mou tę̄ megalę̄, kai tǭ brachioni ę̄ “ou tǭ hypsēiïǭ, Kai dōsō hautēn, hǭ ean dyxę̄ en ophthalmois mou. To, « en tę̄ ischyï mou tę̄ megalę̄, kai tǭ brachioni mou tǭ hypsēlǭ, » dia to megethos tōn stoicheiōn kai tēn tōn akouontōn astheneian tetheiken" auto " gar arkei to boulēthēnai kai paragagein hosa bouletai.
"I made the earth, and men, and the cattle that are on the face of the earth, by my great strength and by my high arm; and I will give it to whomever it seems good in my eyes." "By my great strength and by my high arm" he said because of the greatness of the elements and the weakness of the hearers; for merely to will is enough for him to bring into being whatever he wills.
Jer 27:5 (34:5 LXX) (quotation, high confidence)
Notes and citation
Summary: God's "strength" and "arm" are spoken of for the hearers' weakness, since his will alone is enough to create.
- Lemma: Jer 27:5 (LXX 34:4). A block of Migne's Latin column and footnotes, read by the OCR as Greek letters, is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin column and footnote debris): "αν. εἰ. τυ τὴν γῆν ἐν. δίς φισφια ἰὸς. ἰπίγα, δὶ Πμι.. Υ, ἡπύς πρὸς τοὺς κυρίους ὑμῶν. 5᾽ ἀνθρ, Βαϊ εἶπεν Κύριος 3. ὡς, 18 Ὁ ῬΓΙΟΓ ἐὰν. οὐρανούς, ᾿"Β ἀκούσαντες. 5 Β διελέγχουσι. Χο 36 διέφ, Β μετπρός με, " Καὶ --- τῇ ς γῆς, ἐν. Αρι ΕΚΚ, Ἰθρ. Δὲοὕτως → .
Cite (SBL): Theodoret, Comm. Jer. 27.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-5
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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.
27.6PG 81
ς’. Καὶ γὕν»" ἐγώ εἰμι" δέδωκα τὴν γῆν ταύτην ἐν χειρὶ Ναδοιχοδογόσορ βασιλέως τὸς τοῦ δούλου μου, καὶ τὰ θηρία τοῦ ἀγ(οῦ ἐργίσασθαι δέδωκα αὐτῷ, καὶ δουλεύειν αὑτῷ 5. Θηρία τοῦ ἀγροῦ, τὰ βάρδαρα ἔθνη λέγει. Ποιητῆς εἰμι, φησὶ, καὶ Δεσπότης, ὡς βούλομαι χυθερνῶ.
s’. Kai gyn»" egō eimi" dedōka tēn gēn tautēn en cheiri Nadoichodogosor basileōs tos tou doulou mou, kai ta thēria tou ag(ou ergisasthai dedōka autǭ, kai douleuein hautǭ 5. Thēria tou agrou, ta bardara ethnē legei. Poiētēs eimi, phēsi, kai Despotēs, hōs boulomai chythernō.
"And now I have given this land into the hand of Nebuchadnezzar king of Babylon, my servant; and the wild beasts of the field I have given him to work for him and to serve him." By "wild beasts of the field" he means the barbarian nations. I am the Maker, he says, and the Master; I steer things as I will.
Jer 27:6 (34:6 LXX) (quotation, high confidence)
Notes and citation
Summary: The "wild beasts of the field" given to Nebuchadnezzar are the barbarian nations; God governs as Maker and Master.
- Lemma: Jer 27:6 (LXX 34:5). Latin debris inside the lemma is removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin debris inside a word): ταύ- αὶ Υδεπθδ. 6. δἰ προ ὁσὺ δειπ. τῇ» → ταύτην.
Cite (SBL): Theodoret, Comm. Jer. 27.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-6
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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.
27.7PG 81
ζ΄. Καὶ δου.εύσουσιν "" αὑτῷ πάγτα τὰ ἔθγη, καὶ τῷ υἱῷ αὐτοῦ, καὶ τῷ υἱῷ τοῦ υἱοῦ αὑτοῦ, ἕως ἂν ξιθῃ ὁ καιρὸς τῆς γὴς " αὐτοῦ. Σαφῶς ἐδίδαξεν, ὅτι καθάπερ δημίοις χρησάμενος τοῖς βαθδυλωνίοις, καὶ δίκας δι᾽ αὐτῶν τὰ ἄλλα ἔθνη εἰσπραξάμενης, ὕστερον καὶ δὑτοὺς πανωλεθρίᾳ παραδώσει " ἀπειλεῖ δὲ καὶ τοῖς ἀντιλέγουσ!, καὶ τόν δΞ τὸν ζυγὸν ἀπωθουμένοις, λιμὸν καὶ σφαγὴν, καὶ ἀνδραποδισμόν. Παρεγγυᾷ δὲ αὑτοῖς, μὴ πιστεῦσαι χρησμῳδοῖς, καὶ εἶξαι, καὶ δέξασθαι τὸν τοῦ Βαδυλωνίου ζυγόν " καὶ ὑπισχνεῖται εἰρήνην τοῖς πειθομένοις, Ταῦτα δὲ ἔφη καὶ Σεδεχίᾳ τῷ βασιλεῖ, καὶ παρεγγνυᾷ μὴ πινος, καὶ τῶν ἀποχομισθέντων εἰς Βαδυλῶνα θείων σκευῶν τὴν ἀποκατάστασιν. Ἑευδῇ γὰρ οὗτοι λέ-
z΄. Kai dou.eusousin "" hautǭ pagta ta ethgē, kai tǭ huiǭ autou, kai tǭ huiǭ tou huiou hautou, heōs an xithę̄ ho kairos tēs gēs " autou. Saphōs edidaxen, hoti kathaper dēmiois chrēsamenos tois bathdylōniois, kai dikas di᾽ autōn ta alla ethnē eispraxamenēs, hysteron kai dytous panōlethrią paradōsei " apeilei de kai tois antilegous!, kai ton dX ton zygon apōthoumenois, limon kai sphagēn, kai andrapodismon. Parengyą de hautois, mē pisteusai chrēsmǭdois, kai eixai, kai dexasthai ton tou Badylōniou zygon " kai hypischneitai eirēnēn tois peithomenois, Tauta de ephē kai Sedechią tǭ basilei, kai parengnyą mē pinos, kai tōn apochomisthentōn eis Badylōna theiōn skeuōn tēn apokatastasin. Heeudę̄ gar houtoi le-
"And all the nations shall serve him, and his son, and his son's son, until the time of his land comes." He taught clearly that, having used the Babylonians as executioners and exacted punishment from the other nations through them, he will afterwards hand them too over to utter destruction. He threatens those who resist and thrust away the yoke with famine, slaughter, and enslavement. He urges them not to believe the oracle-mongers, but to yield and accept the yoke of the Babylonian, and he promises peace to those who obey. He said this also to King Zedekiah, and urges him not … and the restoration of the divine vessels carried off to Babylon. For these false prophets said …
Textual problem in this passage: see the notes.
Jer 27:7 (34:7 LXX) (quotation, high confidence) · Jer 27:8–17 (34:8-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: Babylon is God's executioner of the nations and will itself be destroyed; Judah and Zedekiah are told to accept the yoke and not believe the false prophets.
- Lemma: Jer 27:7 (LXX 34:5; the LXX lacks most of this verse). Lines are lost in the scan after "not" and at the end of the section; the summary covers Jer 27:8–17.
Notes on the original text
- Digital text corrected (marginal numeral): Ταῦτα 58 δὲ → Ταῦτα δὲ.
Cite (SBL): Theodoret, Comm. Jer. 27.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
27.18PG 81
ιη΄, Εἰ δὲ προφῆταί εἷσε, καὶ ἔστι 1όγος Κυρίου ἐν αὑτοῖς, ἀπαγτησάτωσαν " τῷ δ᾽ Κυρίῳ τῶν δυνάμεων, πρὸς 5" τὸ μὴ πορευθῆναι τὰ σκεύη τὰ ἀποιειφθέντα ἐν οἴκῳ Νυρίου, καὶ ἐν οἴκῳ βασι- « ᾿Απαντησάτωσαν τῷ Κυρίῳ, » ἀντὶ τοῦ ε χωλυτάτωσαν, » καὶ νιχησάτωσαν τὰς θείας προῤῥήσεις, καὶ δειξάτωσαν ἀργὰς τὰς θείας προῤῥήσεις. Ὄψεσθε ς γὰρ πάντα τὰ ὑπολειφθέντα ἱερὰ σχεύη εἰς τὴν Βαμοι ἀποδιδόμενα οἴκῳ" τῶν δ᾽ δὲ Μεχωνὼθ καὶ ἡ τρίτη τῶν Βασιλειῶν μέμνηται" γρείαν δὲ κρατήρων
iē΄, Ei de prophētai heise, kai esti 1ogos Kyriou en hautois, apagtēsatōsan " tǭ d᾽ Kyriǭ tōn dynameōn, pros 5" to mē poreuthēnai ta skeuē ta apoieiphthenta en oikǭ Nyriou, kai en oikǭ basi- « ᾿Apantēsatōsan tǭ Kyriǭ, » anti tou e chōlytatōsan, » kai nichēsatōsan tas theias prorrhēseis, kai deixatōsan argas tas theias prorrhēseis. Opsesthe s gar panta ta hypoleiphthenta hiera scheuē eis tēn Bamoi apodidomena oikǭ" tōn d᾽ de Mechōnōth kai hē tritē tōn Basileiōn memnētai" greian de kratērōn
"But if they are prophets, and the word of the Lord is in them, let them meet the Lord of hosts, so that the vessels left in the house of the Lord and in the house of the king [may not go to Babylon]." "Let them meet the Lord" stands for "let them prevent," and overcome the divine predictions, and show the divine predictions to be idle. For you will see all the remaining sacred vessels … being carried to Babylon … The third book of Kingdoms also mentions the Mechonoth; and the use of the bowls …
Jer 27:18 (34:18 LXX) (quotation, high confidence) · Jer 27:19 (34:19 LXX) (allusion, medium confidence) · 1 Kgs 7:27–37 (allusion, medium confidence)
Notes and citation
Summary: "Let them meet the Lord" means "let them prevent it if they can": the remaining temple vessels will go to Babylon too.
- Lemma: Jer 27:18 (LXX 34:15); the end of the lemma is garbled in the scan and supplied in brackets by sense. Mechonoth ("stands", Jer 27:19 in the Hebrew) are described in 1 Kgs 7:27–37 (3 Kingdoms in the LXX). Several lines of the comment are lost or garbled; marked "…".
Cite (SBL): Theodoret, Comm. Jer. 27.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/27-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 28
28.2PG 81
Μετὰ ταῦτα δινγεῖται, ὡς Σεδεκίου βασιλεύοντος, ἐν τῷ τετάρτῳ ἕτει, ᾿Ανανίας ὁ ψευδοπροφήτης, καὶ τοῦ λαοῦ, καὶ τῶν ἱερέων παρόντων, εἰπεῖν ἐτόλβ΄, γ', δ. Τάδε δ" λέγει Κύριος τῶν δυνάμεων, ὁ θεὸς Ἰσραήλ" Συνέτριψα τὸν ζυγὸν βασιμέως Βαδυλῶνος. Καὶ ὅτι ὃ ἐντὸς δύο ἐτῶν, καὶ τὰ Ὁ ἑρὰ σκεύη τὰ ἁποκομισθέντα ἀποκαταστήσω. Καὶ τὸν Ἰεχονίαν ἐπανάξω σὺν πᾶσι τοῖς αἷχμ- μενος, ὡς εὔχεται ταῦτα γενέσθαι. «΄. Στήσαι Κύριος, ἔφη πάντων ἀχοιόντων, τὸν ἰόγον σου, ὃν σὺ "" προφητεύεις, τοῦ ἐπιστρέ. γαι " τὰ σκεύη οἴχου Κυρίου, καὶ πᾶσαν τὴν μετοικίαν "δ ἐκ Βαδυμῶγος εἰς τὸν τόπον αὐτῶν", Οὐ μὴν εἴασε βεδαιωθῆναι τῇ συγκαταθέσει τὴν προφητείαν “ἡ, Ἔφη γάρ" ζ--θ΄. Πλὴν 5 ἄκουσον τὸν.16γ0» τοῦτον, ἕν ἐγὼ «1α.1ὦ 5“ εἰς τὰ ὦτά σου, καὶ εἰς τὰ ὦτα παγτὶς τοῦ λαοῦ. Οἱ προφῆται οἱ πρότεροί μου, καὶ εἰ πρότεροι ὑμῶν " ἀπὸ αἰῶνος, καὶ 5" προεξήτευσαν ἐπὶ γαίας "δ πολιὰς, καὶ ἐπὶ βασιλείας εἰς "" πόλεμον, καὶ εἷς κακὰ, καὶ εἰς θάνατιν ἥ. Ὃ προ;ητεύσας εἰς εἰρήνην, ἐλθόντος τοῦ εἰόγου Β τοῦ προξρήτου, γγωθήσεται ὁ προξήτης, ἂν ἀκἐστειῖεν αὑτὸν Κύριος ἐν πίστει. Τὸ τέλος, φηξὶ, τῶν πραγμάτων, δείξει τῆς προφητείας τὸ ἀλτϑές. ᾿Ὀφόμεθα τοίνυν, εἴγε κατὰ τὴν ἐμὴν προφητείαν ἀπώνατο ὁ ψευδοπροφήτης ἐκεῖνος " ἀλλ᾽ οὖς ἔφερεν ὁ προφήτης χλοιοὺς συνέτριψε, τοῦτον τὸν τρόπον δυοῖν ἐτῶν διελθόντων. ᾿Αλλ᾽ ὁ τῶν ὅλων Θεὸς τὸν προφήτην παρηγγύησε πρὸς τὸν ᾿Ανανίαν εἰπεῖν" « Κλοιοὺς ξυλίνους συνέτριψας, καὶ ποιήσω ἀντὶ τούτων σιδηροῦς χλοιούς, ν Τὸν ζυγὸν δὲ τῶν Βαἀπείθειαν ἐσομένης τῆς τιμωρίας. Εἶτα δυσχεράνας; ὁ προφήτης, ὡς ἀχριθῶς μεμαθηκὼς ᾿Ανανίου τὴν ψευδῇ χρηπμολογίαν, ἔφη πρὸς αὑτόν" « δὴ, ᾿Ανανία, οὐκ ἀπέστειλέ σε Κύριος, καὶ σὺ πεπο:θέναι ἐποίησας τὸν λαὸν τοῦτον ἐπ᾽ ἀδίκοις 5». » Πρ» λέγε: δὲ αὐτοῦ καὶ τὴν ἐντὸς ὀλίγων μηνῶν τελευτήν, «Ὅτι ἔκκλισιν, φησὶν, ἐλάλησα: πρὸ; τὸν Κύριον.» ᾿Αντὶ τοῦ, Παρεσχεύασας τὸν λαὸν ἀπὸ τῶν θείων λογίων Ἶ' ἐκκλῖναι, καὶ τῇ σῇ ψευδολογίᾳ πιστεῦσαι. Εἶτα διηγήσατο καὶ τοῦ ψευδοπροφήτου τὸν θάνατον, καὶ τῆς θείας μακροθυμίας τὴν ἀμετρίαν " οὐ γὰρ εὐθὺς αὐτὸν 15 ἐστέρησε τῆς ζωῆς, ἀναμένων τὴν μεταμέλειαν" ἐπιμείναντα μὲν τῇ πονηρία, μετὰ μῆνας ἑπτὰ θανάτῳ παρέδωκεν.
Meta tauta dingeitai, hōs Sedekiou basileuontos, en tǭ tetartǭ hetei, ᾿Ananias ho pseudoprophētēs, kai tou laou, kai tōn hiereōn parontōn, eipein etolb΄, g', d. Tade d" legei Kyrios tōn dynameōn, ho theos Israēl" Synetripsa ton zygon basimeōs Badylōnos. Kai hoti ho entos dyo etōn, kai ta Ho hera skeuē ta hapokomisthenta apokatastēsō. Kai ton Iechonian epanaxō syn pasi tois haichm- menos, hōs euchetai tauta genesthai. «΄. Stēsai Kyrios, ephē pantōn achoiontōn, ton iogon sou, hon sy "" prophēteueis, tou epistre. gai " ta skeuē oichou Kyriou, kai pasan tēn metoikian "d ek Badymōgos eis ton topon autōn", Ou mēn eiase bedaiōthēnai tę̄ synkatathesei tēn prophēteian “hē, Ephē gar" z--th΄. Plēn 5 akouson ton.16g0» touton, hen egō «1a.1ō 5“ eis ta ōta sou, kai eis ta ōta pagtis tou laou. Hoi prophētai hoi proteroi mou, kai ei proteroi hymōn " apo aiōnos, kai 5" proexēteusan epi gaias "d polias, kai epi basileias eis "" polemon, kai heis kaka, kai eis thanatin hē. Ho pro?ēteusas eis eirēnēn, elthontos tou eiogou B tou proxrētou, ngōthēsetai ho proxētēs, an akesteiien hauton Kyrios en pistei. To telos, phēxi, tōn pragmatōn, deixei tēs prophēteias to altϑes. ᾿Ophometha toinyn, eige kata tēn emēn prophēteian apōnato ho pseudoprophētēs ekeinos " all᾽ ous epheren ho prophētēs chloious synetripse, touton ton tropon dyoin etōn dielthontōn. ᾿All᾽ ho tōn holōn Theos ton prophētēn parēngyēse pros ton ᾿Ananian eipein" « Kloious xylinous synetripsas, kai poiēsō anti toutōn sidērous chloious, n Ton zygon de tōn Baapeitheian esomenēs tēs timōrias. Eita dyscheranas? ho prophētēs, hōs achrithōs memathēkōs ᾿Ananiou tēn pseudę̄ chrēpmologian, ephē pros hauton" « dē, ᾿Anania, ouk apesteile se Kyrios, kai sy pepo:thenai epoiēsas ton laon touton ep᾽ adikois 5». » Pr» lege: de autou kai tēn entos oligōn mēnōn teleutēn, «Hoti ekklisin, phēsin, elalēsa: pro? ton Kyrion.» ᾿Anti tou, Parescheuasas ton laon apo tōn theiōn logiōn I' ekklinai, kai tę̄ sę̄ pseudologią pisteusai. Eita diēgēsato kai tou pseudoprophētou ton thanaton, kai tēs theias makrothymias tēn ametrian " ou gar euthys auton 15 esterēse tēs zōēs, anamenōn tēn metameleian" epimeinanta men tę̄ ponēria, meta mēnas hepta thanatǭ paredōken.
After this he narrates that in the reign of Zedekiah, in the fourth year, Hananiah the false prophet, in the presence of the people and the priests, dared to say: "Thus says the Lord of hosts, the God of Israel: I have broken the yoke of the king of Babylon"; and that within two years "I will restore the sacred vessels that were carried away, and I will bring back Jeconiah with all the captives …" [Jeremiah answered, … ] praying that these things might happen: "May the Lord establish," he said in the hearing of all, "your word which you prophesy, to bring back the vessels of the house of the Lord and all the exiles from Babylon to their place." Yet he did not allow the prophecy to be confirmed by his assent; for he said: "Nevertheless hear this word which I speak in your ears and in the ears of all the people. The prophets who were before me and before you from of old prophesied over many lands and over kingdoms, of war, and of evils, and of death. As for the prophet who prophesied of peace, when the prophet's word comes to pass, the prophet whom the Lord sent in truth will be known." The outcome of events, he says, will show the truth of the prophecy. We shall see, then, whether that false prophet profited according to my prophecy. But he broke the collars which the prophet wore, [saying that] in this way, when two years had passed, [the yoke would be broken]. But the God of all charged the prophet to say to Hananiah: "You have broken wooden collars, and I will make iron collars in their place." The yoke of the Ba[bylonians] … since the punishment would come because of their disobedience. Then the prophet, indignant, having learned exactly Hananiah's lying oracles, said to him: "Hananiah, the Lord has not sent you, and you have made this people trust in unrighteous things." He foretells also his death within a few months: "Because," he says, "you have spoken rebellion against the Lord"; that is, you have prepared the people to turn aside from the divine oracles and to believe your lies. Then he related the death of the false prophet as well, and the immeasurable long-suffering of God: for he did not deprive him of life at once, waiting for his repentance, but when he persisted in his wickedness he handed him over to death after seven months.
Jer 28:1 (35:1 LXX) (allusion, high confidence) · Jer 28:2–4 (35:2-Jer LXX) (quotation, high confidence) · Jer 28:6–9 (35:6-Jer LXX) (quotation, high confidence) · Jer 28:10–11 (35:10-Jer LXX) (allusion, high confidence) · Jer 28:13 (35:13 LXX) (quotation, high confidence) · Jer 28:15–16 (35:15-Jer LXX) (quotation, high confidence) · Jer 28:17 (35:17 LXX) (allusion, high confidence)
Notes and citation
Summary: Hananiah's false prophecy of a quick return, Jeremiah's answer that events will show the true prophet, the iron yoke, and Hananiah's death after God's patient delay.
- Jer 28 (LXX 35): lemmas 28:2–4, 6–9, 13, 15–17. Two long blocks of Migne's Latin column and footnotes inside the text are removed by logged corrections; the words lost at those places (the end of 28:4 and the opening of Jeremiah's reply in 28:5–6) are marked "…" or supplied in brackets by sense. The sentence on the broken collars and the one on the iron yoke are damaged in the scan and translated by sense. "Seven months": Jer 28:17.
Notes on the original text
- Digital text corrected (Latin column and footnote debris; Latin column and footnote debris; the words lost here cannot be recovered from the scan): Εἰ ἐδδιϊας αστὶ ἀφάϊ οἷ, μὶ ΟΡΘΤΟΗΓΩΥ οἰ δεγυίαπί εἷ. ἰδιιανῖ, δι οἱ οι υ5 : ρα δι η0 υὧἱ Πρ αι. εἰ δι αυΐ ἀϊν παίοντι, οἱ εἶδ : οἱ οὐ θηρουδη {μέτα πὶ ἄοπιο θοηιϊπὶ, εἰ ἐν ἀοηιο τρὶς δά, οἱ ἣν «μι ροάίηϊ, » οἱ νἱποδηῖ ργβ οι 0η65. αἰν) μὰ 5 : οἱ οδβίοπἀδμῖ ρι ρου 5 ἀν! "85 6586 Οἱ 0588 οἱ αυ γὸτο πη, ει οὶ ᾿πρὼ ϑδογὰ το]. δὲ δίσομομνοιί "θυ οἴ 88αἷεκ. 9, 5, 4. ]αὸ αἰεὶ! Βθονιῖπιι5 " Εἰ → ; “ Καὶ νῦν, κ. τ. Δ. οἱ ὄνων. “ὁ καὶ δουλ. αὖτ. πὸ Πρ] οἱ γοο 8 Ὁ} ἱπὀργῆς, δ τῶν δὲ, χ. τ᾿ λ. Υ] 4. βιιργα, ἱ. 1, 80 τῷ Κὶ, τ, δ. τος. Ἰδοιῖο, μοι. 3" γαὶ. -Βαδ. Β εἰς Βαθυλῶνα καὶ ἐν Ἱερουσάλήμ. Ρ. 61|. δ᾽ Τάδε, χ. τ᾿ Δ. ΑἸΠῈΓ ἀρὰ ΠᾺΧ, νοῦβ. 2-, Ιὸρδι πρὸς, Χ, τ. λ. 86 ἀρ, Β ργξπ). καὶ τῷ. δ Καὶ ὅτι, κ τ᾿ λ. δυβίο Ὀτενίογεβ ἴῃ ἧς Εἴ 86. γοῦ8. [υντιηΐ οἱ ΟΧΧ, αἱ Ὁ ῦδα αὐ αἢ - Υἱἐλ ν 8ε1 : οἱ ος οι : μον, οἱ → .
Cite (SBL): Theodoret, Comm. Jer. 28.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/28-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/28-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 29
29.1PG 81
θ᾽ Ἐντεῦθεν εἰς ἕτερον μεταθαίνει διήγημα, καὶ διδάσκε: ὡς ἐπέστειλε, τοῦ Θεοῦ βουλεύσαντος "5", τοῖς βασιλέω; αἰχμαλωσίαν. Λέγει καὶ τὰς προσηγορία, τῶν ἀποχομισάντων τὰ γράμματα. Περιεῖχε δὲ ταῦτα, ὡς ὁ τῶν ὅλων Θεὸς τοῖς αἰχμαλώτοις ἤδη γεγενημένοις κελεύει, καὶ παιδοποιῆσαι, καὶ δείμασθαι οἰκίας, καὶ χατεγγυῆσαι τὰς θυγατέρας ἀνδράσι, καὶ γυναΐῖ- Α χας ἀγαγεῖν τοῖς υἱέσι, καὶ φροντίσαι τῆς αὔξης τοῦ γένους, καὶ ὑπὲρ τῶν σθαι. « Ὅτι ἐν τῇ εἰρήνῃ αὐτῶν, φησὶν, ἔσται ὑμῖν εἰρήνη. » Τούτῳ συμδαίνει τῷ λόγῳ καὶ ἡ τοῦ 'Απο- στόλου νομοθεσία, παρεγγυῶσα « ποιεῖσθαι προσευχὰς καὶ ἐντεύξεις, ὑπὲρ βατιλέων, καὶ πάντων τῶν ἐν τῇ ὑπεροχῇ καὶ ἐξουσίᾳ ᾽" ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὑσεθείᾳ καὶ σεμνότητι. » Ταῦτα μέντοι γενέσθαι προσέταξεν ὁτῶν θεὸς, διδάσκων αὐτοὺς τοῖς ψευδοπροφήταις μὴ πείθεσθαι, ἀλλὰ τὸν ὡρισμένον ἀναμεῖναι χρόνον " τοῦτο γὰρ διὰ τῶν ἕξῃς δεδήλωκε, λέγων " ε Μὴ ἀναπειθέτωσαν ὑμᾶς οἱ ψευδοπροφῆται ὑμῶν υἱὲν ὑμῖν, καὶ μὴ ἀπατάτωσαν 13 ὑμᾶς οἱ μάντεις ὑμῶν, Καὶ μὴ ἀχηύετε τῶν ἐνυπνίων ὑμῶν, ὧν ὑμεῖς ἐνυπνιάζεσθε. »
th᾽ Enteuthen eis heteron metathainei diēgēma, kai didaske: hōs epesteile, tou Theou bouleusantos "5", tois basileō? aichmalōsian. Legei kai tas prosēgoria, tōn apochomisantōn ta grammata. Perieiche de tauta, hōs ho tōn holōn Theos tois aichmalōtois ēdē gegenēmenois keleuei, kai paidopoiēsai, kai deimasthai oikias, kai chatengyēsai tas thygateras andrasi, kai gynaïi- A chas agagein tois huiesi, kai phrontisai tēs auxēs tou genous, kai hyper tōn sthai. « Hoti en tę̄ eirēnę̄ autōn, phēsin, estai hymin eirēnē. » Toutǭ symdainei tǭ logǭ kai hē tou 'Apo- stolou nomothesia, parengyōsa « poieisthai proseuchas kai enteuxeis, hyper batileōn, kai pantōn tōn en tę̄ hyperochę̄ kai exousią ᾽" ontōn, hina ēremon kai hēsychion bion diagōmen en pasę̄ heusetheią kai semnotēti. » Tauta mentoi genesthai prosetaxen hotōn theos, didaskōn autous tois pseudoprophētais mē peithesthai, alla ton hōrismenon anameinai chronon " touto gar dia tōn hexę̄s dedēlōke, legōn " e Mē anapeithetōsan hymas hoi pseudoprophētai hymōn huien hymin, kai mē apatatōsan 13 hymas hoi manteis hymōn, Kai mē achēuete tōn enypniōn hymōn, hōn hymeis enypniazesthe. »
From here he passes to another narrative, and teaches how he sent a letter, at God's counsel, to those [who had been carried with the king into] captivity. He gives also the names of those who carried the letter. It contained this: that the God of all commands those who have already become captives to beget children, to build houses, to betroth their daughters to husbands and take wives for their sons, to care for the increase of the race, and [to pray] for [the city] … "For in its peace," he says, "you shall have peace." With this word agrees also the Apostle's legislation, which urges "that supplications and prayers be made for kings and for all who are in high position and authority, that we may lead a quiet and peaceful life in all godliness and dignity." The God of all commanded these things to be done, teaching them not to obey the false prophets but to wait for the appointed time. For he made this clear in what follows, saying: "Let not your false prophets who are among you persuade you, and let not your diviners deceive you, and do not listen to your dreams which you dream."
Textual problem in this passage: see the notes.
Jer 29:1–6 (36:1-Jer LXX) (allusion, high confidence) · Jer 29:7 (36:7 LXX) (quotation, high confidence) · Jer 29:8 (36:8 LXX) (quotation, high confidence) · 1 Tim 2:1–2 (quotation, high confidence)
Notes and citation
Summary: Jeremiah's letter tells the exiles to settle, marry, and pray for Babylon's peace (as Paul bids prayer for rulers), and not to heed false prophets.
- Lemmas: Jer 29:1–8 (LXX 36), summarized and quoted. Words lost in the scan are supplied in brackets by sense or marked "…". The Apostle: 1 Tim 2:1–2. Latin and footnote debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column and footnote debris; Latin debris; Latin debris inside a word; word split by a marginal letter): 58 (} σοί. 57 Εἰ. ῥτίον (20. ἀποστρέψαι. 5 “' Πλὴν, κο τὶ λ. ΑΙΠΓ ἀρὰ ΠΧΧ, νον. 7-9. ἰδ ζ. 65 γαίας. Β γενεάς, ὅτι κατὰ τοῦ Κυρίου ἐλάλησας. 18. βουλ, })} κελεύσαντος. οδι ἐπροφήτευσαν, δ τ Ὁ τοῦτον, Ἰηχία τοῦ, ἰδοῖ. Χ, : “1 Βὶ λαλήσω. 85 ὑὰ, ἤοϑτ, το. δ εἰς --- βάνχτον. [τᾺ πθ γα, 57 βάν, Πεύγ. τ Εκ Β 5ηρμ). τς, υξ → ; φοπήο ῥβοπότγο, οἱ ἀοργοοοῆίαγ → ; Αροβίοϊο ἰΔίϑ, αὐ ἀδπιιηι4:, «αἱ ἤδη! → ; προσ-ὀ [ἰοποβ οἱ Πρ]! ευχὰς → προσευχὰς; 4} 'π ΒῈ}1πη416 οἱ → ; αιίείαμν οἱ ἰγϑηη τ νἰκλπὶ ἀσΆΜΝ5., ἴῃ → ; σεμνό- Ρἱοιαϊο οἱ σλϑη παῖ ᾿ς.» [8] τητι. → σεμνότητι.; πεί- μγορμοιῖα, 504. θεσθαι → πείθεσθαι; [Π0ς ομἶμι δι δοιμασιιία ἀδοίαγδηι, μὴ γνογυῖβ : ε Νὼ → ; ἀναπειθέ- ρργφιιαθοδηί νους ρβοιθορτορίνοία νοδίτί, 4] βαηὶ τωσαν → ἀναπειθέτωσαν; καὶ 5 ρυά νοβ. Εἰ πα μὴ → καὶ μὴ; ἐνυπνιά- δ ζεσθε → ἐνυπνιάζεσθε.
Topics: Prayer
Cite (SBL): Theodoret, Comm. Jer. 29.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-1
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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.
29.9PG 81
θ΄. Ὅτι ἄδικα οὗτοι προφητεύουσιν ὑμῖν ἐπὶ τῷ ἐνόματί μου " οὐκ ἀπέστειλα αὐτοὺς, τησὶ Κύριος. Διδάσκει δὲ καὶ τὸν τῆς ἐπανόδου καιρόν: τῶν γὰρ ἑδδομήχοντα, φησὶ, πληρουμένων ἑτῶν ἐπισχέψομα: ὑμᾶς, καὶ τὰς ἀγαθὰς ἐπαγγελίας πληρώσω. Ὑπιτχνεῖται δὲ καὶ πάσης αὑτοὺς 7 ε Ὅταν γὰρ, φησὶ, ζητήσητέ με ἐν ὅλῃ καρδίᾳ ὑμῶν, ἐπιφανοῦμαι Τ᾽ ὑμῖν, φησὶ Κύριος "΄.» Ἴστε δὲ καὶ τοῦτο, ὡς τοὺς διαφυγόντας τὴν προτέραν αἶαν, καὶ λιμῷ καὶ σφαγῇ παραδώσω. ε Καὶ αὐτοὺς, ὥσπερ τὰ σῦκα σοναρεὶμ "', ἃ οὐ βριυθήπσε- ται ἀπὸ πονηρίας. ν» “Απερ εἶπεν ἄνω αἰσχρὰ 55, ἐνταῦθα σουαρεὶμ ὠνόμασε. Σοναρεὶμ δὲ ἔστι τῇ ἝἙδραίων φωνῇ τὰ ἐν ταῖς ὕλαις 5" φυόμενα, τουτέστι τὰ ἄγρια, τὰ ἀνεπιμέλητα, τὰ φυτουργίας οὐκ ἀξιού- μένα, τὰ εἰς βρῶσιν ἄχρηστα. ᾿
th΄. Hoti adika houtoi prophēteuousin hymin epi tǭ enomati mou " ouk apesteila autous, tēsi Kyrios. Didaskei de kai ton tēs epanodou kairon: tōn gar heddomēchonta, phēsi, plēroumenōn hetōn epischepsoma: hymas, kai tas agathas epangelias plērōsō. Hypitchneitai de kai pasēs hautous 7 e Hotan gar, phēsi, zētēsēte me en holę̄ kardią hymōn, epiphanoumai T᾽ hymin, phēsi Kyrios "΄.» Iste de kai touto, hōs tous diaphygontas tēn proteran aian, kai limǭ kai sphagę̄ paradōsō. e Kai autous, hōsper ta syka sonareim "', ha ou briythēpse- tai apo ponērias. n» “Aper eipen anō aischra 55, entautha souareim ōnomase. Sonareim de esti tę̄ HeEdraiōn phōnę̄ ta en tais hylais 5" phyomena, toutesti ta agria, ta anepimelēta, ta phytourgias ouk axiou- mena, ta eis brōsin achrēsta. ᾿
"For they prophesy falsely to you in my name; I did not send them, says the Lord." He teaches also the time of the return: when the seventy years are fulfilled, he says, I will visit you and fulfil the good promises. He promises them also every … "For when you seek me with your whole heart, I will appear to you, says the Lord." But know this too, that those who escaped the former captivity I will hand over to famine and slaughter as well, "and [I will make] them like the sonareim figs, which cannot be eaten for badness." What he called "bad" above, here he named sonareim. Sonareim in the Hebrew tongue means the things that grow in the woods, that is, wild things, uncared for, not thought worth cultivating, useless for food.
Textual problem in this passage: see the notes.
Jer 29:9 (36:9 LXX) (quotation, high confidence) · Jer 29:10 (36:10 LXX) (allusion, high confidence) · Jer 29:13–14 (36:13-Jer LXX) (quotation, medium confidence) · Jer 29:16 (36:16 LXX) (allusion, high confidence) · Jer 29:17 (36:17 LXX) (quotation, high confidence) · Jer 24:2–3 (allusion, medium confidence)
Notes and citation
Summary: The seventy years, the promise to those who seek God wholeheartedly, and the "sonareim" figs, meaning wild, inedible figs, for those left in Jerusalem.
- Lemmas: Jer 29:9 (LXX 36:9), then 29:10–14, 16–17 summarized and quoted. "Every …": the object is lost in the scan (perhaps "every good thing"). "Above": Jer 24:2–3, 8. Sonareim (Greek σουαρείμ, from Aquila or Symmachus) renders Hebrew šōʿārîm, "rotten" or "horrid"; Theodoret's etymology is his own. Latin debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin debris; Latin verse label; marginal reference): Υεπϑ, 9. → ; οΐ οἰΐϊλιη ἔδπηρι5 γα → ; «'ι, [16,. 14] → ; Δρράγεθο νοῦ 5, → ; ἀδθ0 608 5ίειι! ἤει! → ; ταμΐ Ὁ ργαν τατὸπι ἢ. ν» → ; 5.68, ἰπαυ! 5, → .
Cite (SBL): Theodoret, Comm. Jer. 29.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
29.18PG 81
ιη΄. Καὶ δώσω αὐτοὺς εἰς σάιον πάσαις ταῖς γεπε. βασιλείαις τῆς γῆς. Δείσουσι γὰρ ἅπαντες τὰ; εὐεγθείπτας ἀχούονυτες συμφοράς. ε Καὶ εἰς ὄρκον, καὶ εἰς συριγμὸν "", καὶ εἰς ὀνειδισμὸν, ἐν πᾶσι τοῖς δά λέγειν, Μὴ πάθοιμι ἃ ὁ δεῖνα πέπονθε ! τοῦτο οὖν λέγει εἰς ἔρκον" τὸ δὲ εἰς συριγμὸν πολλάκις εἰρῆ- καμεν. Τοῦ δὲ ὀνειδισκοῦ καὶ ὁ μακάριος μέμνηται Δαδίδ- « Ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν, μυχιηρισμὸς δὲ καὶ χλευασμὸς τοῖς κύκλῳ ἐμῶν: ν καὶ πάλιν" «ἔθου ἡμᾶς εἰς ὀνειδισιὺν τοῖς ἔθνεσι. » Ταῦτα δὲ, φησὶ, πείσονται, « Ὅτι ἀπ- ἐστειλα "8 πρὸς αὐτοὺς τοὺς δούλους μου τοὺς προφῆ-τὰς, ὀρθρίξων καὶ ἀποστέλλων, καὶ οὐκ ἤκουσαν, φησὶ Κύριος. » Διὰ τοῦ ὀρθρίζων, τὸ ἐπιμελὲς δεδήλωκεν. Οὐ γὰρ πάρεργον εἶχε τοῦτο, καὶ λίαν σπουδαίαν α᾽- ἐποίει δ τὴν φροντίδα. "ἕπειτα προλέγει καὶ τῶν δύο ψευδοπροφητῶν τὸν ὄλεθρων, τοῦ ᾿Αγιλέ, καὶ τοῦ Σ:δεκίου. « Δώσω γὰρ αὐτοὺς, φησὶν, εἰ: πατάξει αὐτοὺς κατ᾽ ὀφθαλμοὺς ὑμῶν. »
iē΄. Kai dōsō autous eis saion pasais tais gepe. basileiais tēs gēs. Deisousi gar hapantes ta? euegtheiptas achouonytes symphoras. e Kai eis orkon, kai eis syrigmon "", kai eis oneidismon, en pasi tois da legein, Mē pathoimi ha ho deina peponthe ! touto oun legei eis erkon" to de eis syrigmon pollakis eirē- kamen. Tou de oneidiskou kai ho makarios memnētai Dadid- « Egenēthēmen oneidos tois geitosin hēmōn, mychiērismos de kai chleuasmos tois kyklǭ emōn: n kai palin" «ethou hēmas eis oneidisiyn tois ethnesi. » Tauta de, phēsi, peisontai, « Hoti ap- esteila "8 pros autous tous doulous mou tous prophē-tas, orthrixōn kai apostellōn, kai ouk ēkousan, phēsi Kyrios. » Dia tou orthrizōn, to epimeles dedēlōken. Ou gar parergon eiche touto, kai lian spoudaian a᾽- epoiei d tēn phrontida. "hepeita prolegei kai tōn dyo pseudoprophētōn ton olethrōn, tou ᾿Agile, kai tou S:dekiou. « Dōsō gar autous, phēsin, ei: pataxei autous kat᾽ ophthalmous hymōn. »
"And I will make them a terror to all the kingdoms of the earth." For all will fear when they hear of the misfortunes that have befallen them. "And a curse, and a hissing, and a reproach among all the nations," so that they say: May I not suffer what so-and-so suffered! This, then, is what he means by "a curse"; "a hissing" we have often explained. The blessed David also mentions the reproach: "We have become a reproach to our neighbours, a scorn and derision to those around us"; and again: "You have made us a byword among the nations." They will suffer these things, he says, "because I sent to them my servants the prophets, rising early and sending, and they did not listen, says the Lord." By "rising early" he has shown his diligence: for he did not treat this as a side matter, but took very earnest care of it. Then he foretells also the destruction of the two false prophets, Ahab and Zedekiah: "For I will give them," he says, "into [the hands of the king of Babylon], and he will strike them before your eyes."
Jer 29:18 (36:18 LXX) (quotation, high confidence) · Jer 29:19 (36:19 LXX) (quotation, high confidence) · Jer 29:21 (36:21 LXX) (quotation, high confidence) · Ps 79:4 (78:4 LXX) (quotation, high confidence) · Ps 44:14 (43:15 LXX) (quotation, high confidence)
Notes and citation
Summary: The exiles who stayed will become a curse and a hissing because they ignored the prophets God sent early and often; the false prophets Ahab and Zedekiah will die.
- Lemmas: Jer 29:18–21 (LXX 36:18–21). "Curse" renders ὅρκον (literally "oath"), explained as a formula of imprecation. David: Ps 79:4 (LXX 78:4) and Ps 44:14 (LXX 43:15). Long blocks of Migne's Latin column and footnotes are removed by logged corrections; the words lost in 29:21 are supplied in brackets.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris; Latin debris and marginal numeral; Latin debris inside a word; Migne's footnotes): 18. Εἰ ἀαδο εος ἱπ υοταίΐονοηι → ; τίη! → ; 5:}}{ππ|, οἱ ἴῃ Ορργουγίυπι, ἀρὰ ΟΠ 65 βθιῖ65 → ; 68. φυοά ἀϊεῖ!, ἐπ μγαιπόπίιηι; ἰδία. νόγὸ ἐπὶ εἰς → ; γίθηι ν᾽ οἰ ὴθ ποϑίγἷβ δα 5 πη 2110. οἱ ΠΠπϑ8ῖ9. Πἰδ → ; 85 ὀνειδισιὺν τοῖς σαϊ ἴῃ ἔθνεσι → ὀνειδισιὺν τοῖς ἔθνεσι; Γ᾽ πο5 'π ὀρριοθγίαμι ροηθι5 1...» Παῖς δυιΐομι Ρᾶ → ; [τἰεηίαν, ἴῃ : « τὰς → τὰς; δ καὶ ἔξ, Π65.}. 6. 18 καὶ --αὐτο ἃ Β ργὸ πᾶσιν αὐτοῖς, ἀὶ Πα". ϑίγι". 158 προτευχομένοις. 75 ἐπ. ὑμ. Ποῦν. ἰηνοηϊᾶγ ἃ οποίον ἃ Μοῦ. ν’ Ποχαρ!, οὐ ἃ ναθιυ.ἰνοβίνιι ΄σπόπιο ὁ πονηρά, 5} Β πύλαις, 585 Ογαθισυρισμὸν, οἱ ἀοίμ!α ὄνειδος. 551} μυχτηριπμὴν καὶ γλευασμόν. 5 εἰς χ, τολι δαργα, 1. 1ς 0. δ, ὄνειδος τοῖς γείτοσι" ἡμῶν. δ᾽ τὶ ἔθν Β ρδθμι, ἐν. “ἡ Β ἐπέστειλα, Νοη ὁπ νοὶ Α → ; ΔΟσΟβϑογί} Βα θα θαι εἰ! τ ϑοιαοίξ. ε θΔθο δεΐ 6085, ἔμ 41}, ἴῃ πιᾶπιι5 Νὰἐπ ἈΑρογίο μά ἀΐδοιι 5 ἰ θγριδι αι ἢ οι ἵπ « Εἰ [ογοἱοδιῖ δὰ μϊ ΟΣ Χο Γ 118. εἱ οἰ πὶ εἱ Υοἴῃ οι οἱ δάρϑίοὶ ἐν μὶ υος εἰ πὸ υἱ ἃ 060 πἰἢ πῇ σα πὶ ἴοιο ἰδῖα, τοῖα - Π}15. πιθ μι δοῖμ}}, οἱ γαίας νου 41}, δ, δ ὶτῶν → .
Cite (SBL): Theodoret, Comm. Jer. 29.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-18
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-29-18) · 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.
29.22PG 81
κβ', Καὶ «χήψονται ἐπ᾽ αὑτοῖς κατάραν ἐν πάσῃ τὴ ἀποικίᾳ Ἰούδα, καὶ ἐν αδυλῶγι, Ποιήσαι τε [ζύριος. ὡς Σεδεκίαν ἐποίησε, καὶ ᾿Αχιάθ. Σαφῶς ἐντεῦθεν μανθάνομεν τῆς κατάρας τὴν ἑρμηνείαν" λέγει ὃξ καὶ τῆς τιμωρίας τὸν τρόπον. « Οὺς ἀπετηγάνισε βασιλεὺς Βαβυλῶνος ἐν πυρί.»
kb', Kai «chēpsontai ep᾽ hautois kataran en pasę̄ tē apoikią Iouda, kai en adylōgi, Poiēsai te [zyrios. hōs Sedekian epoiēse, kai ᾿Achiath. Saphōs enteuthen manthanomen tēs kataras tēn hermēneian" legei hox kai tēs timōrias ton tropon. « Ous apetēganise basileus Babylōnos en pyri.»
"And they will take up a curse from them in all the exile of Judah in Babylon: May the Lord do to you as he did to Zedekiah and Ahab." From here we learn clearly the meaning of "curse." He states also the manner of the punishment: "whom the king of Babylon fried in the fire."
Jer 29:22 (36:22 LXX) (quotation, high confidence)
Notes and citation
Summary: The fate of Zedekiah and Ahab, roasted by the king of Babylon, becomes a formula of curse, which explains the word "curse."
- Lemma: Jer 29:22 (LXX 36:22).
Cite (SBL): Theodoret, Comm. Jer. 29.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-22
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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.
29.23PG 81
κγ΄. Δι᾽ ἣν ἐποίησαν ἀνομίαν ἕν Ἰσραη.1. Διδάσκει καὶ ταύτης τὸ εἶδος. ε« Καὶ ἐμοιχῶντο τὰς γυναῖκας τῶν πολιτῶν αὑτῶν, καὶ λόγον ἐχρημάτισαν ἐπὶ τῷ ὀνόματί μου ἄδικον 55, ὃν οὐκ ἐχρημάτισα " αὑτοῖς Καὶ "" ἐγὼ εἰμι ὁ γνώστης, καὶ ὁ μάρτυς, λέγει Κύριος. » Οὐδέν με γὰρ, φησὶ, λανθάνει τῶν γιγνομένων ἀλλ᾽ ὁρῶ καὶ τὰ ἐν παραθδύστῳ τολμώμενα. 'Λπειλεῖ δὲ καὶ Σαμαίᾳ τῷ Ἐλαμίτῃ, ὡς ἐναν- «ἰα χρησμῳδῆσαι τετολμηχότι, καὶ ἐπιστεῖλαι Σοφονίᾳ τῷ ἱερεῖ, καὶ τοῖς ὑ πὸ τοῦτον τελοῦσιν ἱερεῦσιν. Ἐπέστειλε δὲ ταῦτα "
kg΄. Di᾽ hēn epoiēsan anomian hen Israē.1. Didaskei kai tautēs to eidos. e« Kai emoichōnto tas gynaikas tōn politōn hautōn, kai logon echrēmatisan epi tǭ onomati mou adikon 55, hon ouk echrēmatisa " hautois Kai "" egō eimi ho gnōstēs, kai ho martys, legei Kyrios. » Ouden me gar, phēsi, lanthanei tōn gignomenōn all᾽ horō kai ta en parathdystǭ tolmōmena. 'Lpeilei de kai Samaią tǭ Elamitę̄, hōs enan- «ia chrēsmǭdēsai tetolmēchoti, kai episteilai Sophonią tǭ hierei, kai tois hy po touton telousin hiereusin. Epesteile de tauta "
"Because of the lawlessness they committed in Israel." He teaches the kind of this too: "And they committed adultery with the wives of their fellow citizens, and spoke a false word in my name, which I had not commanded them. And I am the one who knows, and the witness, says the Lord." For nothing that happens escapes me, he says; I see even what is dared in secret. He threatens also Shemaiah the Elamite, for having dared to prophesy the contrary and to write to Zephaniah the priest and to the priests serving under him. He wrote this:
Jer 29:23 (36:23 LXX) (quotation, high confidence) · Jer 29:24–25 (36:24-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: The false prophets' sin was adultery and lying in God's name, which God sees; Shemaiah, who wrote against Jeremiah, is threatened.
- Lemma: Jer 29:23 (LXX 36:23). "Shemaiah the Elamite": so the LXX (Hebrew "the Nehelamite", Jer 29:24). The letter's text follows in the next section.
Cite (SBL): Theodoret, Comm. Jer. 29.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-23
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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.
29.26PG 81
κς', Κύριος ἔδωκὲ σε εἰς ἱερέα, ἀντὶ ᾿Ιωδαὲ τοῦ ἱερέως. Ἰωδαὲ ὁ ἀρχιερεὺς πολυθρύλλητος ἦν" Ἐπᾶῥαι τοίνυν τοῦ Σοφονίου τὸ φρόνη μα βουληθεὶς, τῆς ἐχείνου ἀρχἧΐς "" ἐμνημόνευσεν. «ε Γενέσθαι "᾽ σε εἰς ᾿ ἐπιστάτην ἐν οἴκῳ Κυρίου, παντὶ ἀνθρώπῳ προφητεύοντι, καὶ παντὶ ἀνθρώπῳ μαινομένῳ " ἵνα δῷς αὖτὸν εἰς τὸ χλεῖσμα "" Σινὼχ "", καὶ εἰς τὸν χαταράχτὴν. ν Καὶ ἤδη προξιρήχαμεν, ὡς ἐπιλήπτους ἐκάλουν τοὺς προφήτας " δῆλον δὲ καὶ ἐντεῦθεν " τὸν γὰρ προφήτην "Ἴ συνέταξε τῷ μαινομένῳ ᾿ τὸ δὲ Σιγώχ ὁ Σύρος εἱρκτήν ἡρμήνευσεν. Λέγει δὲ, ὅτι Διὰ τοῦτο ἄρχεις, στε τοὺς κακὰ προφητεύοντας χαθείργειν, καὶ κολάζειν " τοῦτο γὰρ διὰ τῶν ἑξῆς δηλοῖ.
ks', Kyrios edōke se eis hierea, anti ᾿Iōdae tou hiereōs. Iōdae ho archiereus polythryllētos ēn" Eparhai toinyn tou Sophoniou to phronē ma boulētheis, tēs echeinou archēïs "" emnēmoneusen. «e Genesthai "᾽ se eis ᾿ epistatēn en oikǭ Kyriou, panti anthrōpǭ prophēteuonti, kai panti anthrōpǭ mainomenǭ " hina dǭs auton eis to chleisma "" Sinōch "", kai eis ton chatarachtēn. n Kai ēdē proxirēchamen, hōs epilēptous ekaloun tous prophētas " dēlon de kai enteuthen " ton gar prophētēn "I synetaxe tǭ mainomenǭ ᾿ to de Sigōch ho Syros heirktēn hērmēneusen. Legei de, hoti Dia touto archeis, ste tous kaka prophēteuontas chatheirgein, kai kolazein " touto gar dia tōn hexēs dēloi.
"The Lord has made you priest in place of Jehoiada the priest." Jehoiada the high priest was very famous; wishing, then, to puff up Zephaniah's pride, he mentioned that man's office. "That you should be overseer in the house of the Lord over every man who prophesies and every man who is mad, so that you may put him in the cleisma Sinoch and in the cataract." We have already said that they called the prophets madmen; and this is clear from here too, for he set the prophet beside the madman. The Syrian translated Sinoch as "prison." He says: you hold office for this reason, to shut up and punish those who prophesy evil. For he shows this by what follows.
Jer 29:26 (36:26 LXX) (quotation, high confidence) · 2 Kgs 11:4–20 (allusion, low confidence)
Notes and citation
Summary: Shemaiah flatters Zephaniah by comparing him to Jehoiada and urges him to imprison Jeremiah as a madman, the old slander against prophets.
- Lemma: Jer 29:26 (LXX 36:26), Shemaiah's letter. "Cleisma" (enclosure) and "cataract" (dungeon or stocks) are kept as transliterations of the LXX words; Sinoch is the Hebrew word ("collar") left untranslated in the LXX. "The Syrian": the Syriac version as cited by Theodoret. Jehoiada: 2 Kgs 11–12.
Cite (SBL): Theodoret, Comm. Jer. 29.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-26
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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.
29.27PG 81
κζ', κη΄ Τί γὰρ δὴ, φισὶν, οὐκ ἐπεπιλήξατε τῷ Ἱερεμίᾳ, τοιαῦτα "'΄ γράψαι τετοιμηχότι. ὥστε ' ὑμᾶς καὶ οἰκοδομὰς οἰκοδομῆσαι, καὶ κήποὺς φυτεῦσαι; Ταύτην ἀνέγνω τὴν ἐπιστολὴν Σοφονίας ὁ ἀρχιερεὺς τῷ προφήτῃ παραυτίκα ζὲ ὁ τῶν ὅλων θεὸς ἀντιγράψαι τῷ προφήτῃ παραχελεύε- Ὁ ται, καὶ τῷ ἐν Βαδυλῶνι σημῆναι λαῷ, ὡς ψευδῆ Σαμαίας προειρηκώς" ἐστιν, οὐκ ἀποσταλεὶς παρὰ τοῦ τῶν ὅλων Θεοῦ. Οὗ δὴ χάριν πρόῤῥιζον αὐτὸν σὺν τῷ γένει παντὶ παραδώσω θανάτῳ, καὶ τῶν ἀνιαρῶν οὐκ ὄψεται τὴν μεταδολήν. Ταῦτα τοίνυν μεμαθηκότες, δείσωμεν τὸ ψεῦδος, καὶ τῇ ἀληθείχ πιστεύσωμεν, καὶ τὴν ἀμφιθολίαν τῶν ψυχῶν ἐξελάσωμεν, καὶ τοῖς θείοις ἀκολουθήσωμεν λόγοις, ὅπω: ἴδωμεν τῆς ἄνω Ἱερουσαλὴμ τὰ ἀγαθὰ, χάριτι χὰὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, υὖν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
kz', kē΄ Ti gar dē, phisin, ouk epepilēxate tǭ Hieremią, toiauta "'΄ grapsai tetoimēchoti. hōste ' hymas kai oikodomas oikodomēsai, kai kēpous phyteusai? Tautēn anegnō tēn epistolēn Sophonias ho archiereus tǭ prophētę̄ parautika ze ho tōn holōn theos antigrapsai tǭ prophētę̄ paracheleue- Ho tai, kai tǭ en Badylōni sēmēnai laǭ, hōs pseudē Samaias proeirēkōs" estin, ouk apostaleis para tou tōn holōn Theou. Hou dē charin prorrhizon auton syn tǭ genei panti paradōsō thanatǭ, kai tōn aniarōn ouk opsetai tēn metadolēn. Tauta toinyn memathēkotes, deisōmen to pseudos, kai tę̄ alētheich pisteusōmen, kai tēn amphitholian tōn psychōn exelasōmen, kai tois theiois akolouthēsōmen logois, hopō: idōmen tēs anō Hierousalēm ta agatha, chariti chai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ hagiǭ Pneumati, yyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"Why then," he says, "have you not rebuked Jeremiah, who has dared to write such things, that you should build houses and plant gardens?" Zephaniah the high priest read this letter to the prophet. At once the God of all bids the prophet write back and inform the people in Babylon that Shemaiah has foretold falsehoods and was not sent by the God of all. For this reason, [he says,] I will hand him over to death root and branch, with all his family, and he will not see the change of the sorrows. Having learned these things, then, let us fear falsehood and believe the truth, drive out the doubt from our souls and follow the divine words, so that we may see the good things of the Jerusalem above, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.
Jer 29:27–28 (36:27-Jer LXX) (quotation, high confidence) · Jer 29:29–32 (36:29-Jer LXX) (allusion, high confidence) · Gal 4:26 (allusion, medium confidence)
Notes and citation
Summary: Shemaiah's letter is answered by God's sentence on him; Theodoret closes this part of the commentary with an exhortation and doxology.
- Lemmas: Jer 29:27–28 (LXX 36:27–28), with 29:29–32 summarized. The doxology closes one of the tomes into which the commentary is divided. Migne's footnotes and Latin column debris are removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin debris inside a word): - » Ἐδ. ργῖου πᾶν. ἐποίου. Β ἐποιούμην. 309 ἄδ, ἐχρ. δος. ἰδεῖ. οὐ συνέταξα, 53 καὶ --- μάρτυς. [τ απο. Οταθίις, [ἐδ, Ἰοοιϊο, κἀγὼ μάρτυς, Ν᾽ οὐκ. "5 Εἰ], 1 τῷ γλο προφήτῃ συνέτ, τὸν τόμον, τατο τὸν “ τς ΜΠ ἐν ἀνε ᾿ τ ἧς ον ᾿ ἤδη ἵτρ. το γρ. τέτι Πισοίμι5 το! πὶ, τὸν προφητεύταντα ὑμῖν. 1 ὥττε -- φῦτ, Πὰ μϑυςὶδβ κι. 1. σΟΙΡΡ οἰ οη, → .
Cite (SBL): Theodoret, Comm. Jer. 29.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/29-27
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 30
30.5PG 81
δεῖξαι βουλόμενος ὁ Δεσπότης " Θεὸς τὴν τῆς προφητείας ἀλήθειαν συγγραφῇ παραδυῦναι, τῷ προφήτῃ ᾿ κελεύει τάς τε περὶ τῆς αἰχμαλωσίας, τάς τε περὶ τῆς ἀναχλήσεως γεγενημένας προῤῥήσεις. Πρῶτον μέντοι προλέγει τὰ σκυθρωπά. ε', ς’ υὕτως εἶπε Κύριος " Φωνὴ» φόθδου ἀκούσεσθε" :όδος, καὶ οὐκ ἔστιν εἰρήνη. ᾿Ερωτήσατε δὴ, καὶ ἴδετε εἰ ἔτεκεν ἄρσεν; Σαφῶς " δεδήλωκεν τὴν τῆς ὀδύνης ὑπερδολήν" τὸ γὰρ μέγεθος τῆς συμφορᾶς συνέχρινεν ὠδῖσι τικτούσης, Τοῦτο γὰρ σημαίνει τὸ « Ἐρωτήφατε καὶ ἴδετε εἰ ἕτεκεν ἄρσεν; » Συμφωνεῖ δὲ καὶ τὰ ἑξῆς. ε Καὶ " περὶ φόδου, ἐν ᾧ καθέξουσιν ὀσφύν " διότι " ἑώρακα πάντα ἄνθρωπον, καὶ αἱ χεῖρες αὐτοῦ ἐπὶ τὴν ὀσφὺν αὐτοῦ, ὦ; τικτούσης ΄.» Νῦν μὲν τὴν ὀδύνην δεικνὺς, τῆς «ιχτούσης παρατίθησι τὴν εἰκόνα " ἑτέρωθι δὲ, τὸ πένθος διδάσκων, ἐπὶ τῆς κεφαλῆς συμπεπλεγμένας ἔχειν ἕκαστον ἔφη τὰς χεῖρας. ε« Πάντα " τὰ πρόσὠὡπαὰ εἰς ἴκτερον " ἐγενήθη. » Καὶ τοῦτο δέους σημαντικόν.
deixai boulomenos ho Despotēs " Theos tēn tēs prophēteias alētheian syngraphę̄ paradyynai, tǭ prophētę̄ ᾿ keleuei tas te peri tēs aichmalōsias, tas te peri tēs anachlēseōs gegenēmenas prorrhēseis. Prōton mentoi prolegei ta skythrōpa. e', s’ hyytōs eipe Kyrios " Phōnē» phothdou akousesthe" :odos, kai ouk estin eirēnē. ᾿Erōtēsate dē, kai idete ei eteken arsen? Saphōs " dedēlōken tēn tēs odynēs hyperdolēn" to gar megethos tēs symphoras synechrinen ōdisi tiktousēs, Touto gar sēmainei to « Erōtēphate kai idete ei heteken arsen? » Symphōnei de kai ta hexēs. e Kai " peri phodou, en hǭ kathexousin osphyn " dioti " heōraka panta anthrōpon, kai hai cheires autou epi tēn osphyn autou, ō? tiktousēs ΄.» Nyn men tēn odynēn deiknys, tēs «ichtousēs paratithēsi tēn eikona " heterōthi de, to penthos didaskōn, epi tēs kephalēs sympeplegmenas echein hekaston ephē tas cheiras. e« Panta " ta prosōōpaa eis ikteron " egenēthē. » Kai touto deous sēmantikon.
Wishing to show the truth of the prophecy, the Master God commands the prophet to commit to writing the predictions made about the captivity and about the recall. First, however, he foretells the gloomy things. "Thus says the Lord: You will hear a voice of fear; fear, and there is no peace. Ask now, and see whether a male has given birth." He has clearly shown the excess of the pain: he compared the greatness of the calamity to the pangs of a woman in labour. This is what "Ask and see whether a male has given birth" signifies. What follows agrees: "And concerning fear, in which they will hold their loins: because I have seen every man with his hands on his loins like a woman in labour." Here, showing the pain, he sets beside it the image of a woman giving birth; elsewhere, teaching mourning, he said that each held his hands clasped on his head. "All faces have turned to jaundice." This too signifies dread.
Jer 30:2 (37:2 LXX) (allusion, high confidence) · Jer 30:5–6 (37:5-Jer LXX) (quotation, high confidence) · Jer 2:37 (allusion, medium confidence)
Notes and citation
Summary: Jeremiah is told to write down the prophecies; the coming disaster is pictured as men in the pangs of childbirth.
- Lemmas: Jer 30:5–6 (LXX 37:5–6), with 30:1–4 summarized. The section begins without a lemma number in the scan. "Elsewhere": Jer 2:37. "Jaundice" (ἴκτερον) is the LXX's word for the pallor of terror.
Cite (SBL): Theodoret, Comm. Jer. 30.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-5
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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.
30.7PG 81
ζ΄. “Ὅτι μεγά.λη "" ἡ ἡμέρα ἐκείνη, καὶ οὐκ ἔστι τοιαύτη" καὶ χρόνος στεγότητός "" ἐστι καὶ "3 θλίψεως παντὶ 1 Ιαχώδ. ᾿Απὸ τοῦ μεγέθους τῆς “μωρίας τὴν ἡμέραν μεγάην "" ὠνόμασεν. Εἶτα συνάπτε: ψυχαγωγίαν τοῖς σκυθρωποῖς. Λέγει γάρ" « Καὶ ἀπὸ τούτου σωθήσεται. » Καὶ ὑπισχνεῖται συνπρίψειν τὸν τῆς δουλείας ζυγόν. Προλέγει δὲ καὶ τὴν ποῦ τρόπου μεταδολῆν. «ε Καὶ οὐκ ἐργάσονται ᾽" ἔτι ἀλλοτρίοις. ν»
z΄. “Hoti mega.lē "" hē hēmera ekeinē, kai ouk esti toiautē" kai chronos stegotētos "" esti kai "3 thlipseōs panti 1 Iachōd. ᾿Apo tou megethous tēs “mōrias tēn hēmeran megaēn "" ōnomasen. Eita synapte: psychagōgian tois skythrōpois. Legei gar" « Kai apo toutou sōthēsetai. » Kai hypischneitai synpripsein ton tēs douleias zygon. Prolegei de kai tēn pou tropou metadolēn. «e Kai ouk ergasontai ᾽" eti allotriois. n»
"For that day is great, and there is none like it; and it is a time of distress and of affliction for Jacob." From the greatness of the punishment he called the day great. Then he joins consolation to the gloomy things, for he says: "And he will be saved from it." He promises to break the yoke of slavery. He foretells also the change of their way of life: "And they shall no longer work for strangers."
Jer 30:7–8 (37:7-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: The great day of Jacob's distress is followed by the promise of rescue and freedom from serving strangers.
- Lemmas: Jer 30:7–8 (LXX 37:7–8).
Cite (SBL): Theodoret, Comm. Jer. 30.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.9PG 81
θ΄. Καὶ ἐργάσονται Κυρίῳ τῷ Θεῷ αὑτῶν». «Ἰοτρίους τὰ εἴδωλα προηγόρευσε " γνόντες γὰρ ὡς ὁ Δεσπότης Θεὸς, καὶ τὰ ἀγαθὰ χορηγεῖ, καὶ τὰς παιδείας ἐπάγει, πάντων, φησὶ, προτιμήσουσι τὴν ἀναστήσω αὐτοῖς. ν» Τῇ προφητείᾳ τὸ τέλος ὁ Δεσπό. κατὰ σάρκα, καὶ ποιμαίνει οὐκέτι μόνον τὸν Ἰδραὴ), ἀλλὰ πάντα τὰ ἔθνη, ὡς ἐν σκιᾷ καὶ τύπῳ, καὶ " ἐπὶ τοῦ Ζοροθάθδελ ἐδέξατό τινα ἣ πρόῤῥησις ἔχθασιν. Ταῦτα ὑποσχόμενος πάλιν 15 αὐτοὺς {υχαγωγεῖ, τὴν ἀνάκλησιν ἐπαγγελλόμενος. Καὶ τοῖς μὲν Βαδυλωνίοις ὅλεθρον ἀπειλεῖ. ε« Ποιήσω γὰρ, φησὶν, ἔκλειψιν "" ἐν πᾶσι τοῖς ἔθνεσιν, εἰς οὺς διεσχόρπισά σε" ἐκεῖ. ν Αὐτοῖς δὲ ἀγαθῶν ἐπαγγελίας προσφέρει. « Σὲ γὰρ, φησὶν, οὐ μὴ ποιήσω εἰς ἔκλειψιν, καὶ πσιδεύσω 3' σε εἰς χρίσιν, καὶ ἀθωῶν οὐκ ἀθωώσω σε.» ᾿Αντὶ τοῦ, παιδεύσω, καὶ ψυχαγωγήσω, καὶ οὔτε ἀπαίδευτον ἐάσω, οὔτε ἀδοήθητον καταλείψω" τὸ γὰᾷ « ἀθωῶν οὐκ ἀθωώσω σε ν τοῦτο δηλοῖ, ἀντὶ 5 τοῦ, ἀπείραστόν σε τῶν κακῶν οὐκ ἐάσω" τῷ ὃὲ μεγέέξει τῆς ἀπειλῆς μεταβαλεῖν αὐτῶν τὴν πονηρίαν βουλύμένος, ἐπάγει καὶ ταῦτα " ι8', ιγ΄. Βίαιον δ" τὸ σύγτριμμά σου" ἀι᾿γηρὰ ἡ πιιηγή σου. Οὺκ ἔστι κρίνων κρίσιν' σου. Οὐδεὶς γὰρ ἀνθρώπων ἤλεγχε 3" τοῦ Ναδουχοδονόσορ τὴν ἀδικίαν. « Εἰς ἀλγηρὸν ἰατρεύθης "",» τουτέστι σὺν ὀδύνῃ. « Ὡφςέλεια οὐκ ἔστι σο!. » Τὴν ὠφέλειαν νῦν οὐκ ἐπὶ τῆς ψυχῆς τέθεικεν, ἀλλ᾽ ἐπὶ τῇς ἀνῦρωπίνης ἐπικουρίας " τοῦτο γὰρ δηλοῖ τὰ ἑξῆς.
th΄. Kai ergasontai Kyriǭ tǭ Theǭ hautōn». «Iotrious ta eidōla proēgoreuse " gnontes gar hōs ho Despotēs Theos, kai ta agatha chorēgei, kai tas paideias epagei, pantōn, phēsi, protimēsousi tēn anastēsō autois. n» Tę̄ prophēteią to telos ho Despo. kata sarka, kai poimainei ouketi monon ton Idraē), alla panta ta ethnē, hōs en skią kai typǭ, kai " epi tou Zorothathdel edexato tina hē prorrhēsis echthasin. Tauta hyposchomenos palin 15 autous {ychagōgei, tēn anaklēsin epangellomenos. Kai tois men Badylōniois holethron apeilei. e« Poiēsō gar, phēsin, ekleipsin "" en pasi tois ethnesin, eis ous dieschorpisa se" ekei. n Autois de agathōn epangelias prospherei. « Se gar, phēsin, ou mē poiēsō eis ekleipsin, kai psideusō 3' se eis chrisin, kai athōōn ouk athōōsō se.» ᾿Anti tou, paideusō, kai psychagōgēsō, kai oute apaideuton easō, oute adoēthēton kataleipsō" to gaą « athōōn ouk athōōsō se n touto dēloi, anti 5 tou, apeiraston se tōn kakōn ouk easō" tǭ hoe megeexei tēs apeilēs metabalein autōn tēn ponērian boulymenos, epagei kai tauta " i8', ig΄. Biaion d" to sygtrimma sou" ai᾿gēra hē piiēgē sou. Ouk esti krinōn krisin' sou. Oudeis gar anthrōpōn ēlenche 3" tou Nadouchodonosor tēn adikian. « Eis algēron iatreuthēs "",» toutesti syn odynę̄. « Hōphseleia ouk esti so!. » Tēn ōpheleian nyn ouk epi tēs psychēs tetheiken, all᾽ epi tę̄s anyrōpinēs epikourias " touto gar dēloi ta hexēs.
"And they shall serve the Lord their God." By "strangers" he meant the idols. For knowing that the Master God both supplies good things and brings chastisements, they will prefer [his service], he says, to all … "[and David their king, whom] I will raise up for them." The Master [Christ, sprung from David] according to the flesh, gave the prophecy its fulfilment; and he shepherds no longer Israel alone but all the nations. As in shadow and type, the prediction received a certain fulfilment also in Zerubbabel. Having promised this, he again consoles them by announcing the recall. On the Babylonians he threatens destruction: "For I will make an end," he says, "among all the nations into which I scattered you there." To them he offers promises of good things: "But you," he says, "I will not make an end of; I will chasten you in judgment, and I will by no means leave you unpunished." That is: I will discipline you and console you; I will neither leave you undisciplined nor abandon you without help. For "I will by no means leave you unpunished" means this: I will not leave you untried by evils. Wishing by the greatness of the threat to change their wickedness, he adds this too: "Your wound is grievous; your blow is painful. There is no one to judge your cause." For no one among men convicted the injustice of Nebuchadnezzar. "You were healed painfully," that is, with pain. "There is no help for you." Here he has spoken of help not for the soul but of human aid; what follows shows this.
Jer 30:9 (37:9 LXX) (quotation, high confidence) · Jer 30:11–13 (37:11-Jer LXX) (quotation, high confidence) · John 10:16 (echo, low confidence)
Notes and citation
Summary: Israel will serve God and the king raised from David, fulfilled in Christ and foreshadowed in Zerubbabel; Babylon will end, but Israel will be disciplined, not destroyed.
- Lemmas: Jer 30:9–13 (LXX 37:9–13). A long block of Migne's footnotes and Latin column is removed by a logged correction; the words lost there (the end of the comment on 30:9 and the opening of the lemma "and David their king") are supplied in brackets by sense. Christ as David's heir: compare Ezek 34:23–24 and John 10:16.
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin column debris; words of the text lost at this point): αὐ 6 εἰ Ὧἢ θη 2. « Εἰ ἀἐ [ογιἀΐπα, ἰν ὧἱ εἰ Δίι δυΐπι: « Εἰ εκ ποὺ βαϊνδθίίυγ.» [8] Εἰ ργοπι ει οἰ {16 ν 810} {8 οἱ 3 ὁ Δεσπ.Θ. Β ὁ τῶν ὅλων Θεός, " ἔχ Β. γαὶ σωτηρίαν. “ διότι. Ηοὐτ. ον. ἐγενήθη. :ησαν πρόσωπα εἰς ἵκτερον. 13 Παντὶ Β τῷ χα τοις, Ιἰοεὶ᾿ Ἰ ὡς ν ἴχ-, Πουν. 1 στενὸς ἢν τοὺ, ἰοοῖ, 1" χ᾿. (ΤΠ ν ρ ἴον δ ἷ [7 αὐτῶν Βα 6 11} φάγοι, οἱ ραβῖϊ, [ἢ πη ἰδγϑθίοι. πιο, Βοε δι μά θυ, νον ἴκ ἀνα οἱ ἀ 605, του πα} ἢ ΟΠΙΠἾθῈ158. σύμ ι5, δὰ ατ5. αἰ ροῦϑὶ Ἔχ δἰ θυ ῖ, Τὸ ομἶη, 411, ΒΟ τούίσαμι δὰ ᾿μιου τ; οἱ ὉΑΒΟ σα 0 (6 ἴῃ Πυὐ!οῖο. Νο ἴλην ᾿π ἀοινηοι (6 ὀχρουίοπι γϑ᾽ ἀν. ΠΠῸσ μη ἶ ἢ) δἰ σα Πολι., «6 αὶ ποι νίαγα (πα. Νοῖ 68. φεὶ άϊεοει σαπιϑα πὶ (απ. γΕκπ5. 14. Ομιηθ5 απιϊεὶ (εὶ οὐ δι (εἰ. Νοὴ Ργο ἀλη Δ Πα} ἢ 5 ΓΟ Ἅ}} ἰδίαν ν Μίμδεαν ἢ (}ὰ1 δα ἢν οὐ Ἷο πὶ → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 30.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
30.14PG 81
ιδ', Πάντες οἱ φίϊοι σου ἐπελάθοντό "8 σου, οὐ μὴ ἐπερωτήσωσι" περὶ σοῦ," ὅτι πηγῇ ἐχθροῦ ἕπαισά σε. Οὐ γὰρ ἐχρησάμην τῇ συνέθει μακροθυμίᾳ, ἀλλὰ βαθεῖαν δέδωκα τὴν τομήν. Τοῦτο καὶ ἰατρὸς ποιεῖ χαλεπὸν τὸ πάθος θεώμξνος. Καὶ διδάσκων τῆς τιμωρίας τὸ δίκαιον, ἐπήγαγε" «1:δείαν 3 στερεὰν ἐπὶ πᾶπαν ἀδικίαν σου " διότι ἐπληθύνθησαν αἱ ἁμαρτίαι σου ὃ.» Συμφωνεῖ δὲ τούτοις καὶ τὰ ἑξῆς. «τ΄. 713. βοᾷς ἐπὶ τὸ σύγτριμμά σου; βίαιον τὸ ἄλγος δ σου; ᾿Αντὶ τοῦ, σφοδρὼὺν, ἀλλ᾽ ὅμως δίχχιον. «Διὰ πλῆθος ἀνομιῶν σου, ὅτι ἔσχυσαν αἱ ἁμαρτίαι σου, ἐποίησά 35 σοι ταῦτα.» ᾿Α πειλεῖ δὲ ὅμως τοῖς ἐπελθοῦσιν αὐτοῖς πολεμίοις, καὶ σφαγὴν, καὶ δουλείαν " οἱ γὰρ τὸν θάνατον διαπεφευγότες ἢ, δοῦλο! τῶν νενικηκότων ἐγένοντο. Ἐπιμένει δὲ αὐτὴν ταῖς χρησταῖς ἐπαγγελίαις ψυχαγωγῶν. ιδ΄. Ὅτι ἀνοίξω" τὸ Ἰαιὰ σου, ἀπὸ πληγῆς ὀδυνηρῆς Ἰατρεύσω σε, φησὶ Κύριος. αν τῇ τομῇ, καὶ τῇ σπογγιᾷ, καὶ τοῖς αὐστηροτέροις, καὶ τοῖς ἐκλήθη "΄ Σιών.» Ἐπετώθαξε γὰρ αὐτῇ ΤΠ τὰ γειτονεύοντα δ' ἔθνη͵ καὶ τὴν αἰχμαλωσίαν προτιθέντα, καὶ τὴν δουλείαν. « Αὔτη θήραμα ὑμῶν ἐστιν, ὅτι ζητῶν οὐκ ἔστιν αὐτήν.» Ἡνίχα, φησὶ, παρεῖδον αὐτὴν καὶ οὐκ ἐπήμυνον, προὔκειτο τοῖς πολε μοῦσιν αὐτὴν, ὡς θήραμα ἕτοιμον. ᾿Αλλὰ μετὰ" τὴν παιδείαν τῆς δηυλείας αὐτοὺς ἐλευθερώσω, ὥστε ἐπὰνελθεῖν καὶ δείμασθαι τὰς πόλεις, καὶ τὸν ναὸν ἀναστῆσαι, καὶ τὴν κατὰ νόμον ἐν αὐτῷ λατρεΐαν ἐπιτελεῖν. Τοῦτο γὰρ ἔφη " « Καὶ ὃ ναὺς "' κατὰ τὸ κρίμα αὑτοῦ χαθεδεῖται. » Προστίθησι δὲ καὶ ὅδα τῆς εὐπραξίας ἴδια. ὶ ᾿Ψ. Καὶ ἐξελεύσονται ἀκ’ αὐτῶν ἄδοντες", καὶ ρωνἢ καιζόγετων. “Ὑπισχνεῖται δὲ καὶ αὔξην "ἢ τοῦ γένους, καὶ πολυγονίαν. ε« Χεῶ γὰρ αὐτοὺς, φησὶ, καὶ οὐ μὴ σμικρυνθῶσι. ν
id', Pantes hoi phiïoi sou epelathonto "8 sou, ou mē eperōtēsōsi" peri sou," hoti pēgę̄ echthrou hepaisa se. Ou gar echrēsamēn tę̄ synethei makrothymią, alla batheian dedōka tēn tomēn. Touto kai iatros poiei chalepon to pathos theōmxnos. Kai didaskōn tēs timōrias to dikaion, epēgage" «1:deian 3 sterean epi papan adikian sou " dioti eplēthynthēsan hai hamartiai sou ho.» Symphōnei de toutois kai ta hexēs. «t΄. 713. boąs epi to sygtrimma sou? biaion to algos d sou? ᾿Anti tou, sphodrōyn, all᾽ homōs dichchion. «Dia plēthos anomiōn sou, hoti eschysan hai hamartiai sou, epoiēsa 35 soi tauta.» ᾿A peilei de homōs tois epelthousin autois polemiois, kai sphagēn, kai douleian " hoi gar ton thanaton diapepheugotes ē, doulo! tōn nenikēkotōn egenonto. Epimenei de autēn tais chrēstais epangeliais psychagōgōn. id΄. Hoti anoixō" to Iaia sou, apo plēgēs odynērēs Iatreusō se, phēsi Kyrios. an tę̄ tomę̄, kai tę̄ spongią, kai tois austēroterois, kai tois eklēthē "΄ Siōn.» Epetōthaxe gar autę̄ TP ta geitoneuonta d' ethnē͵ kai tēn aichmalōsian protithenta, kai tēn douleian. « Autē thērama hymōn estin, hoti zētōn ouk estin autēn.» Hēnicha, phēsi, pareidon autēn kai ouk epēmynon, proukeito tois pole mousin autēn, hōs thērama hetoimon. ᾿Alla meta" tēn paideian tēs dēuleias autous eleutherōsō, hōste epanelthein kai deimasthai tas poleis, kai ton naon anastēsai, kai tēn kata nomon en autǭ latreïan epitelein. Touto gar ephē " « Kai ho naus "' kata to krima hautou chathedeitai. » Prostithēsi de kai hoda tēs eupraxias idia. i ᾿Ps. Kai exeleusontai ak’ autōn adontes", kai rōnē kaizogetōn. “Hypischneitai de kai auxēn "ē tou genous, kai polygonian. e« Cheō gar autous, phēsi, kai ou mē smikrynthōsi. n
"All your friends have forgotten you; they will not ask after you, for I struck you with an enemy's blow." For I did not use my usual long-suffering, but made a deep incision. A physician also does this when he sees that the illness is severe. And teaching the justice of the punishment he added: "A hard chastisement for all your injustice, because your sins were multiplied." And what follows agrees with this: "Why do you cry out over your wound? Your pain is grievous"; that is, severe, but just all the same. "Because of the multitude of your iniquities, because your sins were strong, I did these things to you." Yet he threatens the enemies who came against them with slaughter and slavery; for those who escaped death became slaves of the victors. He continues to console her with kind promises: "For I will open your [wound]; from a painful blow I will heal you, says the Lord," … with the incision and the sponge and the harsher [remedies] and the … "[because] you were called [scattered], Zion." For the neighbouring nations mocked her, holding out captivity and slavery. "She is your prey, because there is no one who seeks her." When, he says, I overlooked her and did not defend her, she lay before those who made war on her as ready prey. But after the discipline I will free them from slavery, so that they return and build the cities, raise up the temple, and perform in it the worship according to the law. For this he said: "And the temple shall be set according to its judgment." He adds also signs proper to prosperity: "And from them shall come out singers, and the voice of people at play." He promises also the increase and fruitfulness of the race: "For I will multiply them," he says, "and they shall not be diminished."
Jer 30:14–15 (37:14-Jer LXX) (quotation, high confidence) · Jer 30:16 (37:16 LXX) (allusion, high confidence) · Jer 30:17–19 (37:17-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: God struck Judah with a severe but just blow, like a surgeon, yet promises to heal Zion, restore the temple, and multiply the people.
- Lemmas: Jer 30:14–19 (LXX 37:14–19). A long block of Migne's footnotes and Latin column is removed by logged corrections; some words are lost there and are marked "…" or supplied in brackets. "Scattered" follows the LXX of 30:17 (ἐσπαρμένη).
Notes on the original text
- Digital text corrected (Latin verse label; Migne's footnotes and Latin column debris): δα βασ. αὐτ. Ποῦν. τορὶ “0. (πη οὶ. Ἱ καί, Πὸν, ἴῃ Βι. "8 πάλιν χ. τ΄ Δ. νορας 10, 61, ἰς χρ. ΠοϑΥ. ολδιϊθαθο 16 πιοάοναιο. ὙἹά. Ρ. 408, η. 57. 33. ἀντὶ τι ἀπ. Β τὸ ἀπείρατον. 53 βίαιον. ὕσεηβθαιίίαγ, δ Β διήλεγχε, εἰς αν νἱάοίαν. 511} ἐπερωτήσουσι. 3 περὶ σοῦ. δἱ Οτι ει δ, ᾿ομ ἢ}. 8 ἐπ Πουΐ. δ Β παιδεία στερεά, 9 σου. 1. 2444. ἴσχυσαν αἱ ἀνομίαι σου. δ᾽ ἀπο πν ἴῃ 6.}}!- ιν. ρυϊοίον νοι ἅτ σου, 81} ἀποιον αἴ οὐ. αν. δ} απ χί5. 55 ἐπ. στα ἴα ἢ. 1.0. βου, η] τοι (8 ς → ; Α εκ. 17. → .
Cite (SBL): Theodoret, Comm. Jer. 30.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-14
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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.
30.20PG 81
χ΄. Καὶ εἰσελεύσονται, φησὶν, οἱ υἱοὶ αὐτῶν, ὡς τὸ πρότερον, καὶ τὰ μαρτύρια "" αὐτῶν κατὰ πρόσωπδ» μου ἀρϑωθέσονται"δ, Τὰ μαρτύρια ὃ Σύρος συναφωγὰς ἡρμήνευσε. «Καὶ ἐπισκέψομαι ἐπὶ πάντας τοὺς θλίδοντας αὐτούς. ν
ch΄. Kai eiseleusontai, phēsin, hoi huioi autōn, hōs to proteron, kai ta martyria "" autōn kata prosōpd» mou arϑōthesontai"d, Ta martyria ho Syros synaphōgas hērmēneuse. «Kai episkepsomai epi pantas tous thlidontas autous. n
"And their sons," he says, "shall come in as before, and their testimonies shall be set upright before me." The Syrian rendered "testimonies" as "assemblies." "And I will visit all who afflict them."
Jer 30:20 (37:20 LXX) (quotation, high confidence)
Notes and citation
Summary: The returned people's "testimonies," rendered "assemblies" by the Syriac, will be established, and their oppressors punished.
- Lemma: Jer 30:20 (LXX 37:20). "The Syrian": the Syriac version as cited by Theodoret.
Cite (SBL): Theodoret, Comm. Jer. 30.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-20
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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.
30.21PG 81
χα΄. Καὶ "' ἔσονται ἰσχυρότεροι αὑτῶν ἐπ᾽ αὐτέρους δὲ τούτων Μήδους καὶ Πέρσας " οὗτοι γὰρ αὐτῶν τὴν σωτηρίαν 5 κατέλυσαν. « Καὶ ὁ ἄρχων αὐτοῦ ἐξ αὐτοῦ ἐξελεύσεται. » Κατὰ τὸν τῆς αἰχμα- λωσίας καιρὸν, ἄρχοντα τῶν Βαδυλωνίων εἶχον τὸν βασιλέα. Μετὰ δὲ τὴν ἐπάνοδον, πρῶτον μὲν ἔσχον τὸν Ζοροδάδελ, καὶ τὸν τοῦ Ἰωπεδὲχ υἱόν " - μετὰ δὲ καῦτα, ὑπὸ τῶν ἀρχιερέων ἰθύνοντο. « Ὅτι τίς ἐστιν οὗτος, ὃς ἔδωκε τὴν καρδίαν αὐτοῦ ἐπιστρέψαι πρός με; φησὶ Κύριος. » Τοῦτο καὶ ἀλλαχοῦ φησιν" Ἔρωτήσατε γενεὰς τὰς γενομένας προτέρας ὑμῶν, τίς ἐπίστευσε Κυρίῳ, καὶ κατῃσχύνθη. Εἶτα τῇ τοῦ Θεοῦ ὀργῇ τὰ συμθδεδηχότα αὐτοῖς ἀνατίθησιν ἀλγεινά - καὶ δεικνὺς αὐτῆς τὸ δίκαιον, ἐπάγει" « Ἐπ᾿ ἀσεδεῖς ἥξει 9,» Διδάσκων δὲ καὶ τὸ δυνατὸν, ἐπιφέρει " κδ, Οὐ μὴ ἀποστραρῇ ὀργὴ θυμοῦ Κυρίου, ἕως ἂν ποιήσῃ, καὶ ἕως οὗ "'" πληρώσῃ δ ἐγχείδῆμα καρδίας αὑτοῦ. Τῇ γὰρ βουλῇ αὐτοῦ τίς ῦ ἀνθέστηκε; Τὴν ἀπιστίαν αὐτῶν ἐλέγχων, ε Ἐπ’ ἐσχάτων, φησὶ, τῶν ἡμερῶν γνώσεσθε αὑτά.» Ἐπειδὴ τοὺς λόγους "5 οὐ πιστεύετε, δι᾽ αὐτῶν μαθέσεσθε τῶν πραγμάτων τῆς πείρας.
cha΄. Kai "' esontai ischyroteroi hautōn ep᾽ auterous de toutōn Mēdous kai Persas " houtoi gar autōn tēn sōtērian 5 katelysan. « Kai ho archōn autou ex autou exeleusetai. » Kata ton tēs aichma- lōsias kairon, archonta tōn Badylōniōn eichon ton basilea. Meta de tēn epanodon, prōton men eschon ton Zorodadel, kai ton tou Iōpedech huion " - meta de kauta, hypo tōn archiereōn ithynonto. « Hoti tis estin houtos, hos edōke tēn kardian autou epistrepsai pros me? phēsi Kyrios. » Touto kai allachou phēsin" Erōtēsate geneas tas genomenas proteras hymōn, tis episteuse Kyriǭ, kai katę̄schynthē. Eita tę̄ tou Theou orgę̄ ta symthdedēchota autois anatithēsin algeina - kai deiknys autēs to dikaion, epagei" « Ep᾿ asedeis hēxei 9,» Didaskōn de kai to dynaton, epipherei " kd, Ou mē apostrarę̄ orgē thymou Kyriou, heōs an poiēsę̄, kai heōs hou "'" plērōsę̄ d encheidēma kardias hautou. Tę̄ gar boulę̄ autou tis y anthestēke? Tēn apistian autōn elenchōn, e Ep’ eschatōn, phēsi, tōn hēmerōn gnōsesthe hauta.» Epeidē tous logous "5 ou pisteuete, di᾽ autōn mathesesthe tōn pragmatōn tēs peiras.
"And their strong ones shall be over them …" … [stronger] than these were the Medes and Persians, for these destroyed their power. "And their ruler shall come from among them." At the time of the captivity they had as ruler the king of the Babylonians; after the return they had first Zerubbabel and the son of Jozadak, and after them they were governed by the high priests. "For who is this who has given his heart to return to me? says the Lord." He says this elsewhere too: Look at the generations before you: who believed in the Lord and was put to shame? Then he ascribes the painful things that befell them to God's wrath, and showing that it is just, he adds: "It will come upon the ungodly." Teaching also its power, he adds: "The anger of the Lord's wrath will not turn back until he does it and until he fulfils the purpose of his heart." For who has withstood his will? Refuting their unbelief: "In the last days," he says, "you will understand them." Since you do not believe the words, you will learn by the experience of the events themselves.
Textual problem in this passage: see the notes.
Jer 30:21 (37:21 LXX) (quotation, high confidence) · Jer 30:23–24 (37:23-Jer LXX) (quotation, high confidence) · Hag 1:1 (allusion, low confidence) · Rom 9:19 (echo, medium confidence)
Notes and citation
Summary: After Babylon, Israel's rulers come from among them (Zerubbabel, Joshua, the high priests); God's just wrath will accomplish its purpose, as events will prove.
- Lemmas: Jer 30:21–24 (LXX 37:21–24). Words are lost in the scan after the opening lemma; the sense is supplied in brackets. The son of Jozadak is Joshua the high priest (Hag 1:1). "Who believed in the Lord and was put to shame?" is Sir 2:10, quoted from memory and cited as "elsewhere". "Who has withstood his will?": compare Rom 9:19. Latin debris and Migne's footnotes removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris inside a word; Migne's footnotes and Latin debris): ει υἱοί: « ἤκε 658. Ργρί, Ἀτ ροβὶ οδϑιϊ σαι! οη πὶ βου! 68, ᾽πὶ ᾿ποιπαπεη, οἵ. σα Ργοηΐ ἐπ 60 οαἰίαπι ἐο ἢ (θυ], οἱ πο} ἱπλν δ η Ὁ. » « Εἰ → ; Ο μοῦ σδριϊνιι4{158 ρυϊποῖρομι μα → ; Ἡ ἀν. [,εἰο, σαυδηίυη δ δε, ἰεο!0, ἐκλήθης. Σιὼν 564. οἰίαιη ἰπ Οὐμηρ!. ᾽7 Π αὐτήν. 83. 1} γειτονοῦντα, Β θήρέυμα, "Ὰ (οὶ. ῥγὸ λαὸς, οὐ παθέειν 411. 5} ἄδ. Ηθῦγ. Ἰλυ5. 56 Β αὔξησιν. μας κ Καὶ αὐτούς. Πεὺτ. ἘΠ Θ᾽ ἀἰμχ (5. μοι } δκ δο. 48 σωτ. Β δυναστείαν. 5 υἱόν. 8 Ἰηχαταστήσῃ. 56 Β. ποῖς ἐπ Εἰ εἰ ἴῃ ἰπ ἀο! οἴο- → .
Extrabiblical texts: Sir 2:10 (Sirach [in RC, EO, ETH canons]; quotation)
Cite (SBL): Theodoret, Comm. Jer. 30.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/30-21
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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.