Commentary on Jeremiah (with Baruch and Lamentations) 3.1–4.31
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 3
3.1PG 81
Μετὰ “ ταῦτα δὲ γινώσκει, ὡς πᾶσα μὲν γυνὴ τοῦ ἀνδρὸς ἀφισταμένη, καὶ ἑτέρῳ συναπτομένη, πρὸς τὸν ἄνδρα τὸν πρότερον ἐπανελθεῖν οὐ δυνήσεται, τοῦ νόμο0 τοῦτο κωλύοντος" ἐμὲ δὲ σὺ τὸν κατὰ νόμον σοι συναφθέντα καταλιποῦσα, συνήφθης "" δαίμοσιν ἀνοσίοις. εἶτα, πάλιν αἴσθησιν δεξαμένη “δ᾽ τῆς βλάδης πρὸς ἐμὲ ἐπανῄεις, ἐγὼ δὲ οὐκ ἀπωθούμην. Εἰ δὲ νομίζεις ἁπλῶς με ταῦτα λέγειν, Ἆρον εἰς εὐθεῖαν" τοὺς ὀρθα!ϊμούς σου, καὶ ἷδε ποῦ οὐκὶ ἐξεφρύρθης "". ᾿Αντὶ τοῦ, Ἐμιάνθης. Τοῦτο γὰρ “δ καὶ διὰ τοῦ ᾿Εζεκιήλ φησι πρὸς αὐτὴν, « Καὶ εὗρόν σε ποφυρμένην ἐν τῷ αἴματί σου » οὕτω δὲ καὶ ὁ Σύρος ἐρμήνευσε. Λέγει δὲ ἐν τοῖς ἑξῆ;, ὅτι Οὐ μόνον ἀλλὰ καὶ ἑξήεις ἐπιζητοῦσα" καὶ ταῖ; χορώναις παραπλησίως προσέδρευες ταὶς ὁδοῖς, τὴν ἐχείνων προσμένουσα παρουσίαν, καὶ τὴν γῆν μιχσμάτων σας, πολλοῖς ποιμέσιν ἀνθ᾽ ἑνὸ; χρησαμένη. Ποιμένας γὰρ πολλοὺς τὰ εἴδωλα προσηγόρευσεν: ὥσπερ γὰρ θεοὶ ἐκαλοῦντο τὴν θείαν προσηγορίαν οἱ τοῦ ψεύδους πατέρες οὕτω καὶ ποιμένες ὠνομάσθησαν τὸ τοῦ ἀληθινοῦ ποιμένος λῃστεύσαντες ὄνομα. « «Ὄψις 5, πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας. » Καθάπερ γὰρ αἱ τὴν ὥραν ἀπεμπολοῦσαι τῶν μετώπων ἀποξύουσι τὴν αἰδῶ, καὶ πᾶσιν ὁμοίω; προσφέροντα!" οὕτω σὺ πρὸὺς οὐδένα τὴν εὔνοιαν διεφύλαξας, ἀλλὰ τρυγῶσα μὲν παρ᾽ ἐμοῦ τῶν ἀγαθῶν τὴν φοράν, τοῖς εἰδώλοις ἐδούλευες. Περιπέπτουσα δὲ τυμφοραῖς, καὶ τῇς ἐχείνων ἀσθενείας αἰσθανομένη, Οὐκ ὡς οἶκον μὲ ἐκάλεσας, καὶ πατέρα, καὶ ἀρχηγὸν τῆς παρθεγίας σου"; Οὐ ταύτα: μοι: τὰς τῆς οἰκειώσεως προπτηγορίας ἐτίθεις πάλαι, ποτὲ τ μὲν πατέρα καλοῦσα, ποτὲ δὲ ἄνδρα παρθενικὸν, ποτὲ δὲ οἶκον ἄσυλον; Οὕτω γὰρ καὶ ὁ μακάριος Α λέγει Δαδίδ' « Γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν, … ε΄. Μὴ διαμενεῖ δὶς 1" τὸν αἰῶγα; ᾿Αντὶ τοῦ, φυλαχθήσεται εἰς ᾽" νῖκος;» Ἧ νομίζεις διὰ τούτων περιγενέσθαι καὶ νικᾷν; Εἶτα εἰρωνιχῶς " « Ἰδοὺ ἐλάλησας καὶ ἐποίησας τὰ πονηρὰ ταῦτα, καὶ ἡδυνήδὲ ταῦτά φησι τὸν Θεὸν πρὸς αὐτὸν εἰρηκέναι ἐν ταῖς ἡμέραις Ἰωσίου τοῦ βασιλέως" ὃ ς΄. Εἶδες ἃ ἐποίησέ μοι ἡ κατοικία τοῦ Ἰσραή; ἐκεῖνοι (ἐδούλευον γὰρ ἐν Βαδυλῶνι),, … τὸν προφήτην διδάσκει τῆς τιμωρίας τὸ δίκαιον. « Ἐπορεύθη ἐπὶ πᾶν ὅρος ὑψηλὸν, καὶ ὑποχάτω παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσεν 77 ἐκεῖ. » "Ἔπειτα 18 τὴν οἰκείαν ἀγαθότητα καὶ μαχροθυμίιν δείκνυσιν, ζ΄. Καὶ εἶπον μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα", Πρός μὲ ἀγάστρεψον, καὶ οὐκ ἀνέστρεψεν. … τοίνυν τὸν «ὄλεθρον ἐπεσπάσατο, μήτε ἀρχῆθεν τὴν κατὰ νόμον πολιτείαν ἀσπασαμένη, καὶ μετὰ τὴν ἀσέδειαν ἐπιστρέψαι μὴ βουληθεῖσα, Ἐντεῦθεν αὔξει τῆς Ἰούδα φυλῆς τὴν κατηγορίαν. ἢ΄. Καὶ" εἶδε τὴ» ἀσυνθεσίαν' αὐτῆς ἡ ἀσύνθετος Ἰούδα ἡ ἀδειϊφὴ αὑτῆς 5', καὶ εἶδε " διότι περὶ πάντων ὧν κατειϊήξθη ἐν οἷς ἐμοιχᾶτο ἡ αὐτὴν, καὶ ἔδωκα αὐτῇ βιδιλίον ἀποστασίου εἰς τὰς χεῖαὑτῆς, καὶ ἐπορεύθη, καὶ ἐπόργευσε καὶ αὐτή. Θεασαμόνη, φησὶ, καὶ τὴν πονηρίαν τῆς ἀδελφῆς αὐτῆς, καὶ τὴν διὰ ταύτης δ᾽ ἐπενεχθεῖσαν αὑτῇ τιμωρίαν, οὐκ ἔφυγε τῆς πονηρίας τὴν μίμησιν" ἀλλὰ τοῖς ἐκείνης ἠκολούθησεν ἴχνεσιν. θ΄. Καὶ "" ἐγένετο ἡ πορνεία αὐτῆς εἰς οὐθέν. Οὐδὲν γὰρ᾽", φησὶ, παράνομον ποιεῖν ὑπελάμθανε᾽ πορνείαν δὲ τὴν εἰδωλολατρείαν καλεῖ " καταλιπόντες γὰρ τὸν Θεὸν, ὃς νυμφίος αὐτῶν ὠνομάζετο, τοῖς … « Καὶ ἐφονοχτόνει τὴν γῆν, θύουσα " τὰ τέχνα "5 τοῖς δαίμοσι" καὶ ἐμοίχευσε τὸν λίθον καὶ τὸ ξύλον. » Σαφῇ τὴν τῆς πορνείας κατηγορίαν εἰργάσατο. Εἶτα διὰ πλειόνιον διδάσκει, τῆς ἀδελφῆς τὴν ἀσέδειαν, τὴν ἢ πανωλεθρίαν θεασαμένη " καὶ ὅτι μᾶλλον ἔχουσί τινὰ συγγνώμην αἱ δέκα φυλαὶ, ἤπερ ἡ τοῦ Ἰούδα φυλὴ, ἐπειδὴ τὰς συμφορὰς ἐκείνων ἑωραχυΐα, τὰ αἴτια … εβ΄. Πορεύου γὰρ, φησὶ, καὶ ἀνάγνωθι τοὺς.10γους τούτους πρὸς βοῤῥᾶν, καὶ ἐρεῖς, ᾿Επιστράφῆθι πρός μὲ, ἡ κατοικία τοῦ Ἰσραὴ1 5", λέγει Κύριος. Καὶ οὐ στηριῶ τὸ πρόσωπόν μου ἐφ᾽ ὑμᾶς, ὅτι ἐλεήμων εἰμὶ, ἀέγει Κύριος, καὶ οὐ μηψιῶ ὑμῖν εἰς τὸν αἰῶνα. ᾿Αμέτρητος ἣ τοῦ Δεσπότου φιλανθρωπία " μετὰ γὰρ τὴν πολλὴν παρανομίαν μόνην ἐπιζητεῖ μεταμέλειαν " διδάσκει δὲ καὶ ταύτης τὸν τρόπον.
Meta “ tauta de ginōskei, hōs pasa men gynē tou andros aphistamenē, kai heterǭ synaptomenē, pros ton andra ton proteron epanelthein ou dynēsetai, tou nomo0 touto kōlyontos" eme de sy ton kata nomon soi synaphthenta katalipousa, synēphthēs "" daimosin anosiois. eita, palin aisthēsin dexamenē “d᾽ tēs bladēs pros eme epanę̄eis, egō de ouk apōthoumēn. Ei de nomizeis haplōs me tauta legein, Aron eis eutheian" tous ortha!ïmous sou, kai hide pou ouki exephryrthēs "". ᾿Anti tou, Emianthēs. Touto gar “d kai dia tou ᾿Ezekiēl phēsi pros autēn, « Kai heuron se pophyrmenēn en tǭ aimati sou » houtō de kai ho Syros ermēneuse. Legei de en tois hexē?, hoti Ou monon alla kai hexēeis epizētousa" kai tai? chorōnais paraplēsiōs prosedreues tais hodois, tēn echeinōn prosmenousa parousian, kai tēn gēn michsmatōn sas, pollois poimesin anth᾽ heno? chrēsamenē. Poimenas gar pollous ta eidōla prosēgoreusen: hōsper gar theoi ekalounto tēn theian prosēgorian hoi tou pseudous pateres houtō kai poimenes ōnomasthēsan to tou alēthinou poimenos lę̄steusantes onoma. « «Opsis 5, pornēs egeneto soi, apēnaischyntēsas pros pantas. » Kathaper gar hai tēn hōran apempolousai tōn metōpōn apoxyousi tēn aidō, kai pasin homoiō? prospheronta!" houtō sy prous oudena tēn eunoian diephylaxas, alla trygōsa men par᾽ emou tōn agathōn tēn phoran, tois eidōlois edouleues. Peripeptousa de tymphorais, kai tę̄s echeinōn astheneias aisthanomenē, Ouk hōs oikon me ekalesas, kai patera, kai archēgon tēs parthegias sou"? Ou tauta: moi: tas tēs oikeiōseōs proptēgorias etitheis palai, pote t men patera kalousa, pote de andra parthenikon, pote de oikon asylon? Houtō gar kai ho makarios A legei Dadid' « Genou moi eis Theon hyperaspistēn, … e΄. Mē diamenei dis 1" ton aiōga? ᾿Anti tou, phylachthēsetai eis ᾽" nikos?» Hē nomizeis dia toutōn perigenesthai kai nikąn? Eita eirōnichōs " « Idou elalēsas kai epoiēsas ta ponēra tauta, kai hēdynēde tauta phēsi ton Theon pros auton eirēkenai en tais hēmerais Iōsiou tou basileōs" ho s΄. Eides ha epoiēse moi hē katoikia tou Israē? ekeinoi (edouleuon gar en Badylōni),, … ton prophētēn didaskei tēs timōrias to dikaion. « Eporeuthē epi pan horos hypsēlon, kai hypochatō pantos xylou alsōdous, kai eporneusen 77 ekei. » "Epeita 18 tēn oikeian agathotēta kai machrothymiin deiknysin, z΄. Kai eipon meta to porneusai autēn tauta", Pros me agastrepson, kai ouk anestrepsen. … toinyn ton «olethron epespasato, mēte archēthen tēn kata nomon politeian aspasamenē, kai meta tēn asedeian epistrepsai mē boulētheisa, Enteuthen auxei tēs Iouda phylēs tēn katēgorian. ē΄. Kai" eide tē» asynthesian' autēs hē asynthetos Iouda hē adeiïphē hautēs 5', kai eide " dioti peri pantōn hōn kateiïēxthē en hois emoichato hē autēn, kai edōka autę̄ bidilion apostasiou eis tas cheiautēs, kai eporeuthē, kai eporgeuse kai autē. Theasamonē, phēsi, kai tēn ponērian tēs adelphēs autēs, kai tēn dia tautēs d᾽ epenechtheisan hautę̄ timōrian, ouk ephyge tēs ponērias tēn mimēsin" alla tois ekeinēs ēkolouthēsen ichnesin. th΄. Kai "" egeneto hē porneia autēs eis outhen. Ouden gar᾽", phēsi, paranomon poiein hypelamthane᾽ porneian de tēn eidōlolatreian kalei " katalipontes gar ton Theon, hos nymphios autōn ōnomazeto, tois … « Kai ephonochtonei tēn gēn, thyousa " ta techna "5 tois daimosi" kai emoicheuse ton lithon kai to xylon. » Saphę̄ tēn tēs porneias katēgorian eirgasato. Eita dia pleionion didaskei, tēs adelphēs tēn asedeian, tēn ē panōlethrian theasamenē " kai hoti mallon echousi tina syngnōmēn hai deka phylai, ēper hē tou Iouda phylē, epeidē tas symphoras ekeinōn heōrachyïa, ta aitia … eb΄. Poreuou gar, phēsi, kai anagnōthi tous.10gous toutous pros borrhan, kai ereis, ᾿Epistraphēthi pros me, hē katoikia tou Israē1 5", legei Kyrios. Kai ou stēriō to prosōpon mou eph᾽ hymas, hoti eleēmōn eimi, aegei Kyrios, kai ou mēpsiō hymin eis ton aiōna. ᾿Ametrētos hē tou Despotou philanthrōpia " meta gar tēn pollēn paranomian monēn epizētei metameleian " didaskei de kai tautēs ton tropon.
After this he makes known that every wife who leaves her husband and is joined to another cannot return to her former husband, since the law forbids it. "But you abandoned me, who was joined to you according to the law, and were joined to unholy demons; then, coming again to a sense of the harm, you would return to me, and I did not thrust you away." If you think I say this idly, 2. "Lift up your eyes to the open road and see where you have not been defiled." That is: "you were polluted." For he says this to her through Ezekiel too: "And I found you defiled in your blood"; and the Syrian also translated it so. He says in what follows: Not only … but you also went out searching; and like crows you sat waiting by the roads, expecting their arrival, and filled the land with pollutions, consorting with many shepherds instead of one. He has called the idols many shepherds; for just as the fathers of falsehood were called gods, the divine name, so they were named shepherds, having robbed the name of the true shepherd. 3. "You had the face of a prostitute; you were shameless toward all." For as women who sell their bloom scrape the modesty off their foreheads and give themselves to all alike, so you kept your goodwill for no one; you harvested the crop of good things from me, but served the idols. 4. Yet when you met with calamities and perceived their weakness, "Did you not call me house, and father, and guide of your virginity?" Did you not long ago give me these titles of intimacy, calling me now father, now the husband of your virginity, now an inviolable house? For so the blessed David too says: "Be for me a protecting God, …" 5. "Will he remain forever? Or will it be kept to the end?" That is: Do you think that by these means you will get the better of me and win? Then ironically: "Behold, you spoke and did these evil things, and were able." … he says that God said these things to him in the days of King Josiah: 6. "Have you seen what the dwelling of Israel did to me?" Those (for they were in servitude in Babylon) … he teaches the prophet the justice of the punishment. "She went up to every high mountain and under every leafy tree, and played the prostitute there." Then he shows his own goodness and long-suffering: 7. "And I said, after she had committed all this prostitution: Return to me; and she did not return." … therefore she drew destruction on herself, since she neither embraced from the beginning the way of life according to the law, nor was willing to turn back after her impiety. From here he intensifies the accusation against the tribe of Judah: "And her faithless sister Judah saw her faithlessness, and saw that for all the things in which she was caught, in which she committed adultery … her, and I gave her a bill of divorce into her hands, … and she went and played the prostitute, she too." Though she saw, he says, both her sister's wickedness and the punishment brought on her because of it, she did not shun imitating the wickedness, but followed in her footsteps. 9. "And her prostitution became as nothing." For she supposed, he says, that she was doing nothing unlawful. He calls idolatry prostitution; for, abandoning God, who was named their bridegroom, they served the … "And she polluted the land with murder, sacrificing her children to the demons, and committed adultery with stone and wood." He has made the charge of prostitution plain. Then he teaches at greater length that she saw her sister's impiety and her utter destruction, and that the ten tribes have more claim to pardon than the tribe of Judah, since Judah, having seen their calamities, … the causes … 12. "Go," he says, "and read these words toward the north, and you shall say: Return to me, dwelling of Israel, says the Lord; and I will not set my face against you, for I am merciful, says the Lord, and I will not be angry with you forever." Immeasurable is the Master's love for humankind: after so much lawlessness he asks only for repentance; and he teaches also the way of it.
Textual problem in this passage: see the notes.
Jer 3:1 (allusion, high confidence) · Deut 24:1 (allusion, high confidence) · Deut 24:4 (allusion, high confidence) · Jer 3:2 (quotation, high confidence) · Ezek 16:6 (quotation, medium confidence) · Jer 3:3 (quotation, high confidence) · Jer 3:4 (quotation, high confidence) · Ps 31:2 (30:3 LXX) (quotation, medium confidence) · Ps 71:3 (70:3 LXX) (quotation, low confidence) · Jer 3:5 (quotation, high confidence) · Jer 3:6 (quotation, high confidence) · Jer 3:7 (quotation, high confidence) · Jer 3:8 (quotation, high confidence) · Jer 3:9 (quotation, high confidence) · Jer 3:10 (allusion, medium confidence) · Jer 3:11 (allusion, medium confidence) · Jer 3:12 (quotation, high confidence)
Notes and citation
Summary: Though by the law a wife who has left her husband for another may not return, God, abandoned for idols, still calls unfaithful Israel and Judah back; Israel received a bill of divorce, and Judah followed her example.
- This section covers Jer 3:1–12. The lemma of 3:1 ("If a man sends away his wife…", Deut 24:1–4) is not in the text of the scan; Migne prints it only in a footnote, removed here with the rest of his apparatus; Theodoret's opening paraphrases it. The law forbidding a divorced wife who has married another to return to her first husband is Deut 24:1–4. "Bill of divorce" (βιβλίον ἀποστασίου, 3:8) is translated as written; Theodoret reads the marriage of God and his people and its breach as a figure for idolatry and does not discuss human divorce here. Lines are lost in the scan after "Not only", after "Be for me a protecting God" (Ps 31:2, LXX 30:3, or 71:3, LXX 70:3: "and a house of refuge"), before "he says that God said", after "Those", before "therefore she drew", in the lemma of 3:8 ("the dwelling of Israel, I sent her away"; "and faithless Judah did not fear"), after "served the" (probably "idols") and at the end of the comment on 3:10–11; all marked "…". "The Syrian" is the Syriac version. Quotations: Ezek 16:6, 22 ("defiled in your blood"). "Ἀρχηγὸν τῆς παρθενίας" (3:4) is rendered "guide of your virginity"; Theodoret glosses it "husband of your virginity". Debris of Migne's Latin column and marginal references has been removed throughout.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) and Latin debris; Migne's footnotes (apparatus); lines of the text lost; Migne's footnotes (apparatus, including the lemma of 3:1) and Latin debris; OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) inside the lemma; OCR debris (Migne's Latin column) inside the lemma; a word of the text lost; OCR debris (Migne's Latin column); a word of the text lost; OCR debris (Migne's Latin column); the end of the quotation is lost; OCR debris (Migne's Latin column); words of the text lost; OCR debris and footnote marker; OCR debris inside the lemma; marginal reference and Latin debris; marginal reference and Latin debris inside the lemma; stray letter and OCR slip; stray marginal number; word split by OCR debris; word split by OCR debris (Migne's Latin column)): τοῦ [1] ἀνδρὸς → τοῦ ἀνδρὸς; συν- Μαμπίθ, Τ αφϑέντα → συναφθέντα; ἀνοσίοις. δοπὶ εἶτα → ἀνοσίοις. εἶτα; ἐμὲ Β ἔπανξεις → ἐμὲ ἐπανῄεις; νομίζεις θῆ5, 650 ἁπλῶς → νομίζεις ἁπλῶς; 1}6 Ἰανί θοῦ ἀΐσογο, β. ρον εἷς → Ἆρον εἰς; ΈΚΒβ. 2. ένα οὐιίοδ 'μο08 ἱπ αἰτοοίπηι, εἰ υἱάρ, → ; Ἐμιάν- πὲ θης → Ἐμιάνθης; πρὸς οἵἶπιν μοῦ αὐτὴν → πρὸς αὐτὴν; [ππλμῖ ἴῃ ϑδηρυΐ ἴπ0 5. ν φῦ" » → σου »; οει ϑγγι5. [π δ6] 0 158. γΟΓῸ αἷς : ΝΟ πιοίο → ; πα-'. το : αἵ ραπλησίως → παραπλησίως; Ρ] γος ομΐη ΡαϑίοΥ 5. → ; ὠνομά- τγορίο ραβίου 5. σϑησαν → ὠνομάσθησαν; οτρῶ οπϊπος, ν Οτ10 δυΐμ 040 υ85 ριον γί μοι Ξάντας → πάντας; νοπι ται, τῶν → τῶν; [18 586. ρτοβιαμι!, 8. τὰ πα} ἀπ οἰ εἴαπν πᾶν → ; δι- τοηβογνδϑ, 501 σΠΠ}) Γγυοισα αν ἐφύλαξας → διεφύλαξας; ἀπίληι τὴν → τὴν; δΔηΧῚ 11} δ, → ; γει5. ὁ. Νὴ ἱπυοσαϑδι πιὸ, ἰαπημανι «(οπιπι, οἰ → ; ραίτονι, δἰ ἀποεηι εἰν αἰ αι16 τ 2 ΝΟ [4165 τὴς Ὁ → τὰς τῆς ; ἡπεπάοηιο ποτὲ → ποτὲ; [2118 νἱ τα, ᾿πιλογάτηι ἀΟΠΊ1}} 85}}} Ὁ 516 δ Ἶ πὴ θθὰ- ΄ “ δίγῃν. π᾿. ἐπιτιθεῖνα!. δ᾽ Π εὐοδθης. κ᾽ ἐλπι [π΄ Π 664. νογθλ θυ ὑΔρΠ 5. ὅ, Ἐὰν -γυνὴ ἐκείνη, αἱ ργὸ ἐξαποστείλῃ ἰὸς. ἀποστείλη. 53 Μετὰ --- ὡς. 05. ἴῃ Τότες νοῦ. 1 δαργη, ας Ἰς Ρ. 149 οἱ 409, ἴα Ιορ. : ἐὰν ἀποστείλῃ (1. ον. μ. 409. ο51 ἀ πολύστ) ἀνῇ τὴν γυναΐῖχα αὑτοῦ, καὶ πορευθῇ τες. Ἰοοῖο. ὁπ, καὶ ἀπέλθη ἀπ᾽ αὐτοῦ καὶ) γένηται ἀνῆδι ἑτέρῳ, μὴ μπτουσα ἀνακάμψει πρὸς αὐτὸν ἔτι; οὐ μιαινομένη μιανθλσεται ἡ γυνὴ ἐκεί δὲ εν; → ; σὺ δὲ ἐξεπόφνευτας τ" ποιμένας πολλοὺς, καὶ ἀνέχαμπτες πρός με. λέγει Κύριος. δ᾽ συ». Ι ργάν, πολλοῖς. δ᾽.) δεχομένη. Ἢ εἰς εὖθ, Πεντ. δὰ οοΠ 5, 41} ἐξεφύρης. δ τι γάρ. αὶ οὕτω. δ᾽ ὄγις --- πόντας. 516. ἡποιηθ 41 λιν ναι, 15, 14. τὸ Οὐκ -- παρῦ. σοῦ. Ποῦτ. Νόμης ἂρ πος ἴθ τοπθέρογὸ ἦν τάξει σοι πατρὸς γενόμενος καὶ ἀνδρὺς, παρθένον ἀγαγόμενος. «Ἰίος οὐ, νοι 24 ἀπ 1} τον θηδεις “ϑοπιούο 16 τ] Πΐ ἀἀ} απ χουν ἢ}, δῦ → ; Ἰοοίον, δἱ ἀοπειιβ τοι ὶ! γ αἰ σαί ναι γεμ8. 8. Δμηι ρέγιπαμοῦὶ ἰκ δαομίμηι ἢ Νδιρα → … ; Τὸ ρον δι δι ρογίογθπιη → ; οἱ νἱοιτίεθι. 16 [Ὀΐυγαπὶ ἢ Ταμν ἰγομΐοα : «ρος, → ; Ἰοουία 68 οἱ [(οἶϑεῖ πιαϊα μς, οἱ ροιυἶϑι!. » Ας δὶ → ; ἀσεοι ριορμιεῖδηιν τυ λίθοι βαρρί οἷ, « ΑθΠν → … ; οἱ δ} οαπΐὶ ε Ἐπορεύθη 15 ἐπὶ → « Ἐπορεύθη ἐπὶ; Πφηο ΠΌπα050, οἱ ἰυγηϊοαία ὁδὲ {π᾿ ν Μοχ βυδπὶ Β → ; υβοῃηαίθιῃ οἱ Ἰομρδηἰ μίση οβίθηα !!. → ; γεκς. 7. Εἰ ἀικὶ, ροδίψιαμι δὶς [ογηϊσαία 6586ὶ, → ; Ἕχουἰμτογί πιεῖ) δ. οοηίγαχὶξ, αυὰλ πὸ 40 ἰμ 10 γνομαὶ σα → … ; ἱπιρἰοίδιθιῃ γόνον! γοὶυϊῖ. ἢη16 ἀμ ρ! ται δοουβι- → ; τιοπθηὶ {τὶ θι8 δυάς., → ; ἡ ασύνμονὴν σπιπίμπι θεῖος → ἡ ἀσύνθετος; ἐαῖιδα, ἦν φαῖνε ἀὐΡΥΘίιοΉ5α 6486, [ογηΐσαια ἀοηιια → ; δύο, οἵ {Π|π|5 σαι 5 ἱπΠϊοίαπι οἱ ροηϑιη, ποη σαν → ; πὸ ἰμἰαγοίαν που ἴδῃ, 86 βθουϊα οδι ναϑιϊψία → ; ἐ πενεχθεῖσαν 6718. αὑτῇ → ἐπενεχθεῖσαν αὑτῇ; γεκβ. 9. Εἰ [υτηϊσαιῖο 6716 πὶμεϊ [αεῖα δεῖ. ΝΗ → ; ὑπελάμθανε᾽ γο- πορνείαν → ὑπελάμθανε᾽ πορνείαν; Ἰίειο ἴ)60, 41] Βροη5118 Θᾶγιι πὶ ἀϊςαυδίατ, βαγνίαυδηϊ → ; ε Καὶ 5 ἐφονοχτόνει 58 τὴν γῆν, ἀμρηνοηίμε5 : εἱ πιομαῖᾶ 65. οὐπὶ ἰδρί 6 οἱ ᾿ἶμηο. ν → … « Καὶ ἐφονοχτόνει τὴν γῆν, ; ἐμοίχευσε ἰῃ- τὸν → ἐμοίχευσε τὸν; αὐδὴν (τίθυπι δυθᾶ : 4υἱᾶ οὐπὶ οἰ Δι 4165 οΔΓιπὶ → ; γνογν ἰβδοὶ, ᾽ῃ οδυ5}8. (αἰ πιϊ ϑίυπι Ομ 6 }18 → ; Ἰδεῖ, ἐπορεύθησαν. 77} ἐπ. 11 ηυοφιδ. ἐ.; 80ιἱ τος, ἰδεῖ, 681 ἐπόρνευσαν. 15 Β εἶτα. "᾽ ταῦτα. ὅϑεη. πάντα, ]. ὁ. απ τοιβ. 1. 8' ἡ ἀδ, αὖτ, 65. ϑρυ ΕΚΚ. 55 Βὶ εἶδον, Ἰυχία γϑο. ἰδεῖ. 4ντὸ ργιυβιαῖ. ἡ ἀδ. αὖτ. [)65. Ἀριι ΧΧ. 86 Β ταύτην. "Καὶ τ οὐθέν, Ηδυτ. Ἐκ [Ἀσΐτ}) 651, αὐ ἔλα "1 Καὶ --- δαίμοτι. Π65. ἰπ ΠΟῦτ. οἱ ἀρὰϑ ΕΚΚ. Β ἐφονοχτόνουν. 55. Β θύοντες, "ν᾽ τέχνα. Β δὐύ. αὐτῶν, → … .
Topics: Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Comm. Jer. 3.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-1
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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.
3.13PG 81
ιγ΄. Πλὴν γγῶθι τὴν ἀδικίαν σου, ὅτι εἰς Κύριον τὸν Θεύν σου ἠσέδησας"". ᾿Ἀρχὴ γὰρ ὑγείας αἴσθησις ἀῤῥωστίας, Καὶ, « Ἐξέχεας τὰ; ὁδούς σου εἰς ἀλλοτρίους. » Τὸν Θεὸν, καὶ Κύριον, καὶ ποιητὴν, καὶ εὐεργέτην καταλιποῦσα, ἀλλοτρίοις συνἦφθης "τίνες δὲ οὗτοι; « Ὑποχάτω παντὸς ξύλου ἀλσώδους. » ἔδειξε τῆς πλάνης τὸ ἀχερδές " ἄκαρπα γὰρ τὰ θεοποιηθέντα φυτά. «ε Τῆς δὲ φωνῆς μου οὐκ ὑπήκχουσας"", λέγει Κύριος. » Νομοθετῶν γὰο εἶπεν, « Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. » ιϑ, ᾿Επιστράφητε, υἱοὶ ἀφεστηκότες, «1έγει Κύ- Ειος. Καὶ ἀποστάντας υἱοὺς ὀνομάζει, διὰ τὴν ἄῤῥητον "" αὐτοῦ ἀγαθότητα. ε Διότι ἐγὼ χυριεύσω ""Ὑ ὑμῶν. » Πάλιν γὰρ ὑμῶν ἐπιμελήσομαι, καὶ πάτης ἀξιώσω κηδεμονίας. Καὶ λήψομαι ὑμᾶς ἔνα ἐκ πόϊλδως, καὶ δύο ἐκ πατριᾶς, καὶ εἰσάξω ὑμᾶς εἰς Σιών. (ιε᾽.) Καὶ δώσω ὑμῖν" ποιμένας κατὰ τὴν καρδίαν μου, καὶ ποιμαγοῦσιν ὑμᾶς ποιμαίνοντες μετ᾽ ἐπιστήμης. Ταῦτα τυπικῶς μὲν ἐπὶ τοῦ Ζοροδάδελ ς ἐγένετο. Ἐπανῆλθον γὰρ ἐπὶ Κύρου τοῦ Πέρσου, ποιμένας ἔχοντες τὸν Ζοροδάθδελ τὸν τοῦ Σαλαθιὴλ, καὶ Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ τὸν ἱερέα τὸν μέγαν" εὐσέδεια δὲ καὶ εὐνομία ἀμφοτέρους ἐκόσμει. Κατὰ μέντοι τὴν ἀλήθειαν, μετὰ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν ἡ προφητεία "7 τέλος ἐδέξατο. Ἐξελέξατο γὰρ ἐξ Ἰουδαίων ὁ Δεσπότης, ἕνα ἐκ πόλεως, καὶ δύο ἐκ πατριᾶς " καὶ κατέστησεν αὐτοὺς ποιμένας κατὰ τὴν καρδίαν αὑτοῦ, τοὺς ἱεροὺς ἀποστόλους. Διὸ δὴ καὶ θειοτάτῳ "5 Πέτρῳ ἔφη" « Σίμων Ἱωνᾶ, φιλεῖς με; Ποίμαινε τὰ πρόδατά μου. » Καὶ ὅτι ταύτην ἔχε! τὴν διάνοιαν ἡ προφητεία, τὰ ἑξῃς μαρτυρεῖ.
ig΄. Plēn ngōthi tēn adikian sou, hoti eis Kyrion ton Theun sou ēsedēsas"". ᾿Archē gar hygeias aisthēsis arrhōstias, Kai, « Execheas ta? hodous sou eis allotrious. » Ton Theon, kai Kyrion, kai poiētēn, kai euergetēn katalipousa, allotriois synēphthēs "tines de houtoi? « Hypochatō pantos xylou alsōdous. » edeixe tēs planēs to acherdes " akarpa gar ta theopoiēthenta phyta. «e Tēs de phōnēs mou ouk hypēkchousas"", legei Kyrios. » Nomothetōn gao eipen, « Ouk esontai soi theoi heteroi plēn emou. » iϑ, ᾿Epistraphēte, huioi aphestēkotes, «1egei Ky- Eios. Kai apostantas huious onomazei, dia tēn arrhēton "" autou agathotēta. e Dioti egō chyrieusō ""Hy hymōn. » Palin gar hymōn epimelēsomai, kai patēs axiōsō kēdemonias. Kai lēpsomai hymas ena ek poïldōs, kai dyo ek patrias, kai eisaxō hymas eis Siōn. (ie᾽.) Kai dōsō hymin" poimenas kata tēn kardian mou, kai poimagousin hymas poimainontes met᾽ epistēmēs. Tauta typikōs men epi tou Zorodadel s egeneto. Epanēlthon gar epi Kyrou tou Persou, poimenas echontes ton Zorodathdel ton tou Salathiēl, kai Iēsoun ton tou Iōsedek ton hierea ton megan" eusedeia de kai eunomia amphoterous ekosmei. Kata mentoi tēn alētheian, meta tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin hē prophēteia "7 telos edexato. Exelexato gar ex Ioudaiōn ho Despotēs, hena ek poleōs, kai dyo ek patrias " kai katestēsen autous poimenas kata tēn kardian hautou, tous hierous apostolous. Dio dē kai theiotatǭ "5 Petrǭ ephē" « Simōn Hiōna, phileis me? Poimaine ta prodata mou. » Kai hoti tautēn eche! tēn dianoian hē prophēteia, ta hexę̄s martyrei.
13. "Only know your iniquity, that you have acted impiously against the Lord your God." For the beginning of health is awareness of sickness. And: "You scattered your ways to strangers." Abandoning your God and Lord, Maker and Benefactor, you joined yourself to strangers. And who are these? "Under every leafy tree." He has shown the unprofitableness of the error, for the plants made into gods bear no fruit. "And you did not obey my voice, says the Lord." For in giving the law he said: "You shall have no other gods besides me." 14. "Return, apostate sons, says the Lord." He calls even those who have apostatized sons, because of his unspeakable goodness. "For I will be lord over you." That is: I will care for you again and count you worthy of every care. "And I will take you, one from a city and two from a clan, and bring you into Zion. 15. And I will give you shepherds after my heart, and they will shepherd you with knowledge." These things happened as a type in the time of Zerubbabel; for they returned under Cyrus the Persian, with Zerubbabel son of Shealtiel and Joshua son of Jozadak, the great priest, as their shepherds, and piety and good order adorned them both. In truth, however, the prophecy received its fulfillment after the incarnation of our God and Savior. For the Master chose from among the Jews "one from a city and two from a clan," and appointed them shepherds after his heart: the holy apostles. That is why he said to the most divine Peter: "Simon son of Jonah, do you love me? Shepherd my sheep." And that the prophecy has this meaning, what follows bears witness.
Jer 3:13 (quotation, high confidence) · Exod 20:3 (quotation, high confidence) · Jer 3:14 (quotation, high confidence) · Jer 3:15 (quotation, high confidence) · Ezra 1:1 (allusion, medium confidence) · Ezra 3:2 (allusion, medium confidence) · Hag 1:1 (allusion, low confidence) · John 21:15 (quotation, high confidence) · John 21:16 (quotation, high confidence)
Notes and citation
Summary: God calls his apostate children to acknowledge their sin and return, promising shepherds after his heart, fulfilled in type under Zerubbabel and in truth in the apostles.
- Theodoret reads 3:14–15 on two levels: as a type, the return under Zerubbabel and Joshua (Ezra 3:2; Hag 1:1), and in truth, the choosing of the apostles. The quotation to Peter combines John 21:15–17.
Cite (SBL): Theodoret, Comm. Jer. 3.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-3-13) · 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.
3.17PG 81
ιζ΄. Ἐν ταῖς ἡμέραις ἐκχείγαις, καὶ ἐν τῷ … Κυρίου, καὶ συναχθήσεται εἰς αὐτὴν πάντα τὰ ἔθνη τῷ ὀνόματι Κυρίου εἰς Ἱερυυσα.λήμ "5 καὶ οὐ πορεύσονται ἔτι" ὀπίσω τῶν ἐνθυμημάτων» « τῆς καρδίας αὑτῶν τῆς πονηρᾶς. Τοῦτο δὲ μετὰ τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον οὐκ ἐγένετο" οὐ γὰρ χατέλιπΞ τὴν ἀσέδειαν τηνικαῦτα τὰ ἔθνη. Μετὰ τὴν" τοῦ θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, διεπόρθμευσαν μὲν εἰς ἅπασαν τὴν οἰκουμένην οἱ θεῖοι ἀπόστολοι. τὸ σωτήριον κήρυγμα' ἀπέστησαν δὲ τῇ, προτέρας πλάνη: οἱ ταύτῃ δουλεύσαντες, καὶ τὸν τῶν ἁπάντων προσκυνοῦσι Θεὸν, καὶ ὡς εἰς θρόνον θεῖον τὴν Ἱερουσαλὴμ συντρέχουσιν ἅπαντες. Εἶτα διδάσκει ὡς μετὰ τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον οὐχἐτι πάλιν αἱ φυλαὶ δίχα διαιρεθήσονται, ἀλλὰ κατὰ τὸ αὐτὸ ἐπανήξουσι, καὶ τὴν πατρῴαν καθέξηνσι γῆν. Εἶτα ὁ προφήτης ἐπὶ ταῖς χρησταῖς ἐπαγγε-
iz΄. En tais hēmerais ekcheigais, kai en tǭ … Kyriou, kai synachthēsetai eis autēn panta ta ethnē tǭ onomati Kyriou eis Hieryysa.lēm "5 kai ou poreusontai eti" opisō tōn enthymēmatōn» « tēs kardias hautōn tēs ponēras. Touto de meta tēn apo Badylōnos epanodon ouk egeneto" ou gar chatelipX tēn asedeian tēnikauta ta ethnē. Meta tēn" tou theou kai Sōtēros hēmōn enanthrōpēsin, dieporthmeusan men eis hapasan tēn oikoumenēn hoi theioi apostoloi. to sōtērion kērygma' apestēsan de tę̄, proteras planē: hoi tautę̄ douleusantes, kai ton tōn hapantōn proskynousi Theon, kai hōs eis thronon theion tēn Hierousalēm syntrechousin hapantes. Eita didaskei hōs meta tēn apo Badylōnos epanodon oucheti palin hai phylai dicha diairethēsontai, alla kata to auto epanēxousi, kai tēn patrǭan kathexēnsi gēn. Eita ho prophētēs epi tais chrēstais epange-
17. "In those days, and at that time … of the Lord, and all the nations will be gathered to it in the name of the Lord, to Jerusalem; and they will no longer walk after the devices of their evil heart." This did not happen after the return from Babylon, for the nations did not abandon their impiety then. After the incarnation of our God and Savior, the divine apostles carried the saving proclamation across to the whole world; those who had been enslaved to the former error departed from it, and they worship the God of all, and all of them run together to Jerusalem as to a divine throne. Then he teaches that after the return from Babylon the tribes will no longer be divided in two but will return together and possess their ancestral land. Then the prophet, at the good promises …
Textual problem in this passage: see the notes.
Jer 3:16 (allusion, low confidence) · Jer 3:17 (quotation, high confidence) · Jer 3:18 (allusion, high confidence)
Notes and citation
Summary: The gathering of all nations to the Lord's throne in Jerusalem was not fulfilled after the exile but after the incarnation, when the apostles preached to the world.
- Lines are lost in the scan in the lemma of 3:17 ("they will call Jerusalem the throne of the Lord") and at the end of the section; marked "…". Migne's footnotes, removed here, print the lemma of 3:16 (the ark of the covenant will no longer be remembered) and a short scholion found in manuscript B: "this shows the ending of the law and the power of the New Covenant, for the tablets of the testimony with the law written on them were in the ark." The comment on 3:18 (Judah and Israel returning together) is a paraphrase.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus: a scholion in manuscript B); Migne's footnotes (apparatus: manuscript B's addition of 3:16); Migne's footnotes and Latin debris; OCR debris; words of the lemma lost; marginal references, Latin debris and Migne's footnotes): ἐκχείγαις, 55.535 καὶ ἐν τῷ γον " Κυρίου → ἐκχείγαις, καὶ ἐν τῷ … Κυρίου; 1 Εἔχοί. χχ, ὅ. υ 2οδη. κτι, 5. εν...» μι 8.,. δἰ ἡ ἐπ πῇ ρτἰποὶρίνηι δῖ, τ ἰπθ γι αἴ δι δα πιῖγο, « Εἰἃς [τοι]ε Υο. 1 επ. 11. Οοπυσγεϊηιϊηὶ, βι ἡ πιῖ γοοθοςὶςιἶδ, αἰεὶ ιἱ Εἰ οὐ οι ϊα ἀπ πὶ ακ οἰνίδία, οἱ ἀυ ὁ δκ οοριιδίίοῃθ, 4805 Π0ἢ αἱ ὧι ΠΙογοδοίψηια : εἰ ποῖ απιϑιίαυιηιί μέγα μοσί δ᾽ ἡ κατ. τ. Ἤεϑν. ἀνοῦϑ ᾿ϑγβδεὶ. Β ἄφατον. → ; ἡμάρ αὐτοῖς οἱ αὖφιλανθρωπία τὸ τέλος. "δ θειοτ. Β ργξη). τῷ, δ᾽ μαρ 8 τἀά.: Καὶ ἔσται, ἐὰν πληθυνθῆτε καὶ αὐξηθῆτε ἐπὶ τῆς γῆς, φησὶ Κύριος, ἐν ταῖς ἡμέρα:ς ἐκεῖναις, λέγε: Κύριος. οὐκ ἐροῦσιν ἔτι: Κιδωτὸς διαθήκης ἀγίου Ἰτραὴλ, οὐκ ἀναδήσεται ἐπὶ καρδίας, οὐδὲ ὀνομα ἐν αὐτῇ, οὐδὲ ἐπισχεφθήσεται ἔτι καὶ οὐ ποιηθήσεται ἔτι. → ; Ἠδοίοηυς ἰαχίι8 νον. 16. θεϊμἀ6 βϑιμι. ταῦτα δὲ δηλοῖ τοῦ νόμου τὴν παῦλαν καὶ τῆς καινῆς Διαθήκης τὸ κράτος. Ἐν γὰρ τῇ χιδωτῷ αἱ πλάκες ἧσαν τοῦ μαρτυρίου τὸν νόμον ἐγγεγραμμένον ἔχουσαι. → ; ἴπδε Ἰὼ ὅγε 858 τῷ ὄν. Κι εἰς 47 θρόνος, ὧἱ ἰπ δοηιρί. ει οἱ 59.86. Ἐν ταῖς ἡμ. ἐκ. Ὠ65. ἰη δ. ἴα οἱ πὶ ἃἰ{ : οί), Εἰ αἷς, )οῖ,, οἱ δὰ 6858 ρεγυδηιίυγδηι φ γαῖ Απὶ βαποίΐ οἰ τὶ (8βίοι {08 (τ, αὐ ἀεϊπιχαυϊ ἴῃ νίγι!Β δύσῃ : οἱ ᾳυρὰ ἰγαηϑΓ 8525 δὶ} οἶδ πὶ εἰ 660 ξαδι 8 απ. γειϑ. 35. γεν οοί[ὁ8 δἰ Α → .
Cite (SBL): Theodoret, Comm. Jer. 3.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-17
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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.
3.19PG 81
ιθ΄. Καὶ ἐγὼ εἶπον, Γένοιτο, Κύριε 5. Ταῦταν" μέσῳ εἰρηκὼς ὁ προφήτης, συμπεραίνει τὴν θείαν ἐπαγγελίαν. ε« Ὅτι τάξω σε εἰς τέχνα. » Πάλιν γὰρ, φησὶ, ἐμοὶ χρηματίσετε 3" παῖδε;. ε« Καὶ δώσω στι γῆν ἐκλεκτὴν, κληρονομίαν ὀνομαστὴν γ᾽, Θεοῦ πανποχράτορος 5 ἐθνῶν. » Τὴν γῆν τῆς ἐπαγγελία: οὕτως ἐκάλεσεν. Ἐθνῶν δὲ αὐτὸν 37."5 Θεὸν ὠνόμασε παντοχράτορα, διδάτχων ὅτι πάντων ἐστὶ Θεὸς, καὶ πάντων δημιουργὸς, καὶ ὅτι καὶ τὰ ἔθνη τῆς θεογνυσίας ἀπολαύσονται"", καὶ μεταδήσεται εἰς ἐκεῖνα ἡ χάρις τοῦ Πνεύματος. Μετὰ ταῦτα συμδουλεύει ἦν ἔχουσι παῖδες περὶ πατρὸς ' φιλοστοργίαν κτήσασθαι, καὶ τῆς θείας ἀπολαῦσαι κηδεμονίας. Εἶτα αἰτιᾶται, ὅτι γυναῖκα μοιχεύτριαν εἰς τὸν ἄνδρα παρανομοῦδαν ἐζήλωσαν, οὐ ᾽ μόνον αἱ δέκα φυλαὶ, ( ἀλλὰ καὶ ἡ» τοῦ Ἰούδα φυλὴ, καὶ τὰς πρὸς τὸν γυμφίον συνθήκας παρέθησαν προλέγει δὲ καὶ τῶν δέκα φυλῶν τὴν μεταμέλειαν" αἴσθησιν γὰρ αὐταῖς τῆς παρανομία; ἡ τῆς αἰχμαλωσίας ἐνέθηχε συμφορά.
ith΄. Kai egō eipon, Genoito, Kyrie 5. Tautan" mesǭ eirēkōs ho prophētēs, symperainei tēn theian epangelian. e« Hoti taxō se eis techna. » Palin gar, phēsi, emoi chrēmatisete 3" paide?. e« Kai dōsō sti gēn eklektēn, klēronomian onomastēn g᾽, Theou panpochratoros 5 ethnōn. » Tēn gēn tēs epangelia: houtōs ekalesen. Ethnōn de auton 37."5 Theon ōnomase pantochratora, didatchōn hoti pantōn esti Theos, kai pantōn dēmiourgos, kai hoti kai ta ethnē tēs theognysias apolausontai"", kai metadēsetai eis ekeina hē charis tou Pneumatos. Meta tauta symdouleuei ēn echousi paides peri patros ' philostorgian ktēsasthai, kai tēs theias apolausai kēdemonias. Eita aitiatai, hoti gynaika moicheutrian eis ton andra paranomoudan ezēlōsan, ou ᾽ monon hai deka phylai, ( alla kai hē» tou Iouda phylē, kai tas pros ton gymphion synthēkas parethēsan prolegei de kai tōn deka phylōn tēn metameleian" aisthēsin gar autais tēs paranomia? hē tēs aichmalōsias enethēche symphora.
19. "And I said: So be it, Lord." Having said this in the middle, the prophet completes the divine promise: "For I will set you among children." For you will again be called my children, he says. "And I will give you a choice land, a renowned inheritance of God the Almighty of nations." So he has called the land of promise. He named him God the Almighty of nations, teaching that he is God of all and Creator of all, and that the nations too will enjoy the knowledge of God, and the grace of the Spirit will pass over to them. After this he counsels them to acquire the affection that children have for a father, and to enjoy the divine care. Then he charges that not only the ten tribes but also the tribe of Judah imitated an adulterous wife who acts lawlessly against her husband, and transgressed their covenant with the bridegroom. He also foretells the repentance of the ten tribes, for the calamity of the captivity gave them a sense of their lawlessness.
Jer 3:19 (quotation, high confidence) · Jer 3:20 (allusion, high confidence)
Notes and citation
Summary: God promises to make his people his children again and give them the land; the title "God Almighty of nations" shows that the nations too will know him.
- "So be it, Lord" (Γένοιτο, κύριε) is the Septuagint of 3:19. The comment on 3:19b–21 is a paraphrase.
Cite (SBL): Theodoret, Comm. Jer. 3.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-19
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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.
3.21PG 81
χα΄. Φωνὴ γὰρ", φησὶν, ἐκ χειλέων ὃ" ἠκούσθη κῆσαν ἐν ταῖς ὁδοῖς αὐτῶν, ἐπελάθοντο" Θεοῦ ἁγίου Ἵ αὐτῶν, Θεασάμενος " δὲ τὴν μεταμέλειαν, ἐπιμεῖναι ταύτῃ προτρέπει, “ζαί φησιν"
cha΄. Phōnē gar", phēsin, ek cheileōn ho" ēkousthē kēsan en tais hodois autōn, epelathonto" Theou hagiou Hi autōn, Theasamenos " de tēn metameleian, epimeinai tautę̄ protrepei, “zai phēsin"
21. "For a voice," he says, "was heard from lips, … they did wrong in their ways; they forgot their holy God." Seeing the repentance, he urges them to persist in it, and says:
Textual problem in this passage: see the notes.
Jer 3:21 (quotation, high confidence)
Notes and citation
Summary: Israel's weeping is heard, and God urges them to persist in their repentance.
- Part of the lemma is lost in the scan ("of weeping and supplication of the sons of Israel, for they"), marked "…".
Cite (SBL): Theodoret, Comm. Jer. 3.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-21
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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.
3.22PG 81
κβ΄. Ἐπιστράρητε, υἱοὶ ἐπιστρέφοντες, καὶ ἐγὼ ἰάσομαι τὰ συντρίμματα " ὑμῶν. Οὐ μόνον δὲ ὑπισχνεῖται τὴν ἴασιν, ἀλλὰ καὶ ποίοις χρήσασθαι δεῖ λόγοις διδάσκει, μονονουχὶ λέγων " Ταῦτα εἴπατε᾽ « Ἰδοὺ "" δοῦλοι ἡμεῖς ἐσόμεθά σο!, ὅτι σὺ Κύριος" Ὁ ὁ Θεὸς ἡμῶν εἴ. » ᾿Αρνούμεθα τὴν πλάνην, βδελυσσόμεθα τὴν τῶν δαιμόνων δουλείαν " σὲ μόνον ἴσμεν καὶ Κύριον καὶ Θεόν.
kb΄. Epistrarēte, huioi epistrephontes, kai egō iasomai ta syntrimmata " hymōn. Ou monon de hypischneitai tēn iasin, alla kai poiois chrēsasthai dei logois didaskei, mononouchi legōn " Tauta eipate᾽ « Idou "" douloi hēmeis esometha so!, hoti sy Kyrios" Ho ho Theos hēmōn ei. » ᾿Arnoumetha tēn planēn, bdelyssometha tēn tōn daimonōn douleian " se monon ismen kai Kyrion kai Theon.
22. "Return, returning sons, and I will heal your fractures." He not only promises the healing but also teaches what words they must use, all but saying: Say this: "Behold, we will be your servants, for you are the Lord our God." We renounce the error, we abhor the service of demons; we know you alone as Lord and God.
Jer 3:22 (quotation, high confidence)
Notes and citation
Summary: God promises healing to those who return and teaches them to confess him alone as Lord and God.
Topics: Prayer
Cite (SBL): Theodoret, Comm. Jer. 3.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-22
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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.
3.23PG 81
κγ'. "Ὄντως "" ψεῦδος "" ἦσαν οἱ βουνοὶ, καὶ ἡ δύναμις τῶν ὁρέων. Πλὴν διὰ Κυρίου Θεοῦ ἡ ὧν ἡ σωτηρία τῷ οἴκῳ"" Ἰσραή1. Δι' αὑτῆς μεμαηΐχιμεν τῆς πείρας, ὧ: "5 σὺ μόνος χορηγὸς ἀγαθῶν τὰ δὲ ἄλση καὶ οἱ βουνοὶ, ἐπιζήμια καὶ ὀλέθρια.
kg'. "Ontōs "" pseudos "" ēsan hoi bounoi, kai hē dynamis tōn horeōn. Plēn dia Kyriou Theou hē hōn hē sōtēria tǭ oikǭ"" Israē1. Di' hautēs memaēïchimen tēs peiras, hō: "5 sy monos chorēgos agathōn ta de alsē kai hoi bounoi, epizēmia kai olethria.
23. "Truly the hills and the power of the mountains were a lie. But through the Lord our God is the salvation of the house of Israel." We have learned by experience itself that you alone are the giver of good things, while the groves and the hills are harmful and destructive.
Jer 3:23 (quotation, high confidence)
Notes and citation
Summary: The idol shrines on the hills proved false; salvation comes from the Lord alone.
Cite (SBL): Theodoret, Comm. Jer. 3.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-23
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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.
3.24PG 81
κδ', Ἡ δὲ αἰσχύνη κατηνάλωσε " τοὺς μόχϑους τῶν πατέρων ἡμῶν ἀπὸ γεότητος αὐτῶν "7, καιόντῶν 3 τὰ πρόδθατα αὐτῶν, τοὺς "5" υἱοὺς αὑτῶν, καὶ τὰς θυγατέρας αὐτῶν. "Ἔδειξε καὶ ἧς προςἔφερον τοῖς εἰδώλοις τιμῆς τὴν ὑπερδολήν᾽ πρὸς γὰρ βουσὶ καὶ προδάτοις, καὶ τοὺς υἱοὺς καὶ τὰς θυγατέρα; χατέχαιϊον " καὶ ὅτι οὐ μόνον 5 οὐδὲ ἐκεῖθεν ἐδρέποντο κέρδος, ἀλλὰ πρὸς τῇ τῶν ψυχῶν ἀπωλείᾳ καὶ τὴν αἰσχύνην ἐτρύγων " τοῦτο γὰρ διὰ τῶν ἐπἀγομένων φησί" χε. Ἐχοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν, καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν" διότι ἐγαντίον "" τοῦ Θεοῦ ἡμῶν ἡμάρτομεν ἡμεῖς καὶ οἱ πατέρες ἡμῶν, ἀπὸ νεότητος ἡμῶν "", καὶ ξως τῆς ἡμέρας ταύτης, καὶ "" οὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν. Καὶ ὁ θεῖος ᾿Απόστολος τῇς ἁμαρτίας καρπὸν τὴν αἰσχύνην εἶναί φησι" λέγει δὲ οὕτως" ει Τίνα οὖν καρπὸν εἴχετε τότε ἐφ᾽ οἷς γῦν
kd', Hē de aischynē katēnalōse " tous mochϑous tōn paterōn hēmōn apo geotētos autōn "7, kaiontōn 3 ta prodthata autōn, tous "5" huious hautōn, kai tas thygateras autōn. "Edeixe kai hēs prosepheron tois eidōlois timēs tēn hyperdolēn᾽ pros gar bousi kai prodatois, kai tous huious kai tas thygatera? chatechaiïon " kai hoti ou monon 5 oude ekeithen edreponto kerdos, alla pros tę̄ tōn psychōn apōleią kai tēn aischynēn etrygōn " touto gar dia tōn epagomenōn phēsi" che. Echoimēthēmen en tę̄ aischynę̄ hēmōn, kai epekalypsen hēmas hē atimia hēmōn" dioti egantion "" tou Theou hēmōn hēmartomen hēmeis kai hoi pateres hēmōn, apo neotētos hēmōn "", kai xōs tēs hēmeras tautēs, kai "" ouk ēkousamen tēs phōnēs Kyriou tou Theou hēmōn. Kai ho theios ᾿Apostolos tę̄s hamartias karpon tēn aischynēn einai phēsi" legei de houtōs" ei Tina oun karpon eichete tote eph᾽ hois gyn
24. "But shame has consumed the labors of our fathers from their youth, their sheep and …, their sons and their daughters." He has shown the excess of the honor they paid to the idols: besides oxen and sheep they also burned their sons and their daughters; and that not only did they reap no gain from it, but besides the loss of their souls they harvested shame as well. He says this through what follows: 25. "We lay down in our shame, and our dishonor covered us; for we sinned before our God, we and our fathers, from our youth until this day, and we did not obey the voice of the Lord our God." The divine apostle too says that shame is the fruit of sin; he speaks thus: "What fruit did you have then in the things of which you are now …
Jer 3:24 (quotation, high confidence) · Jer 3:25 (quotation, high confidence) · Rom 6:21 (quotation, high confidence)
Notes and citation
Summary: Idolatry cost Judah its flocks and its children and brought it only shame, which Paul calls the fruit of sin.
- A word of the lemma of 3:24 is garbled in the scan (καιόντων; the Septuagint has "and their calves"), marked "…". The section breaks off in the quotation of Rom 6:21 ("ashamed").
Cite (SBL): Theodoret, Comm. Jer. 3.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/3-24
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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 4
4.2PG 81
Οὕτω διδάξας αὐτοὺς δεηθῆνα!, ὑπισχνεῖται καὶ αὐτοῖς ἀπόλαυσιν ἀγαθῶν, εἰ λάδοιεν λήθην τῶν εἰξώλων (αὐτὰ γὰρ καλεῖ βδελύγματα), καὶ εἰς τὸν ὄντα θεὸν μεταθεῖεν τὸ σέδας" ὡς καὶ τοὺς ὄρκους μηκέτι κατ᾽ εἰδώλων Ἶ᾽, ἀλλὰ κατ᾽ αὑτοῦ ποιεῖσθαι, ἀληθεύοντας καὶ οὐ ψευδομένους. Τοῦτο γὰρ λέγει" αὶ β΄. ᾿Εὰν ὁμόντῃς, Ζῇ Κύριος, μετὰ ἀληθείας, ἐν κρίσει καὶ ἐν' διχαιοσύγῃ. Ἔν δὲ τοῖς "5 ἱεροῖς "5 Εὐαγγελίοις τὰ τούτων νενομσθέτηχε τελειότερα ᾿ « Ἐῤῥέθη γὰρ, φησὶ, τοῖς ἀρκαίοις, Οὐκ ἐπιορχὰσεις, ἀποδώπεις ὃὲ Κυρίῳ τοὺς ὄρκους συ. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ὀμόσαι ὅλως.» Ἰουδαίοι; δὲ, ὡς ἀσθενῶς διακειμένοις, παρακελεύεται κατ᾽ αὐτοῦ ὀμνύναι, ἵνα τῇ τοῦ ὄρκου συνηθείᾳ αὐτὸν μόνον προσκυνεῖν διδαχϑῶσιν - ἐπαγγέλλεται δὲ, τούτων γινομένων, ὡς εὐλογήσουσιν ἂν αὐτῷ ἔθνη, καὶ ἐν αὐτῷ αἰνέσουσι τῷ Θεῷ ἐν Ἱερουσαλήμ τούτων γὰρ εὐσεθούντων, πολλοὶ τῶν πλησιοχώρων μετεμάνθανον τὴν εὐσέδειαν. Ἐντεῦθεν ἀπὸ τοῦ Ἰσραὴλ ἐπὶ τὸν Ἰούδα μεταφέρει τὸν λόγον, καί φῆσι" ι ὙΝν Νεώσαξε "7 ἑαυτοῖς νεώματα, καὶ μὴ σπείμνήμην. Ταῦτα 35 γὰρ ἀκάνθας καλεῖ, δ. Περιτμήθητε τῷ Θεῷ ὑμῶν. Εἴτα διδάσκει ὁποία τοῦ Θεοῦ ἡ περιτομή. « Καὶ περιτέμνεσθε " τὴν δ ἀχροδυστίαν τῆς καρδίας ὑμῶν, ἄνδρες Ἰούδα, καὶ οἱ κατοικοῦντες Ἱερουσαλήμ. » Σαφῶς ἐδίδαξεν ὡς ἢ φαινομένη περιτομὴ τύπος τῆς κεκρυμμένης, καὶ ὅτι τῆς ἔνδον οὔσης περιττὴ ἡ τοῦ σώματο;, Ἐντεῦθεν ὁρμώμενος ὁ θεῖος ᾿Απόστολος Ῥωμαίοις; γέγραφεν " « Οὐ γὰρ ὁ ἐν τῷ φανερῷ ουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ, ἐν σαρκὶ, περιτομὴ, ἀλλ' ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὗ γράμματι, οὗ ὁ ἔπαινος οὐκ. ἐξ ἀνθρώπων, ἀλλ᾽ ἐκ τοῦ Θεοῦ. » Ἤκουσε γὰρ «οὔ Θεοῦ διὰ τοῦ προφήτου λέγοντος " « Περιτμόθητε τῷ Θεῷ ὑμῶν, καὶ περιτέμνεσθε τὴν ἀχροδυστίαν τῆς καρδίας ὑμῶν, ἄνδρες Ἰούδα, καὶ οἱ κατοικοῦντες Ἱερουσαλήμ. μήποτε 3 ἐξέλθῃ ὡς πῦρ ὁ θυμός μου, καὶ ἐχχαυθήσεται, καὶ οὐκ ἔσται ὁ σδέσων ἀπὸ προσώπου πονηρίας ἢ ἐπιτηδευμάτων ὑμῶν. ν Ὑμεῖς γὰρ μόνοι δύνασθε σβέσαι μεταμελούμενοι" ὑμῶν δὲ μεταμελείᾳ " μὴ κεχρημένων, οὐδεὶς ἑκανὸς ἀπαλλάξαι τῆς τιμωρίας, Δεδιττόμενος δὲ αὐτοὺς παρακελεύεται εἰπεῖν τῇ Ἱερουσαλὴμ, καὶ πάσῃ τῇ Ἰουδαίᾳ 3" φυλῇ, ὥστε σαὶπίσαι, καὶ σημᾶνα: πᾶτ: τῶν πολεμίων τὴν προῦδιαφερόντως δὲ εἰς Σιὼν, ὡς ὀχυρωτέραν 5" καὶ χατἐπείγει 35, λέγων " ὃ
Houtō didaxas autous deēthēna!, hypischneitai kai autois apolausin agathōn, ei ladoien lēthēn tōn eixōlōn (auta gar kalei bdelygmata), kai eis ton onta theon metatheien to sedas" hōs kai tous orkous mēketi kat᾽ eidōlōn I᾽, alla kat᾽ hautou poieisthai, alētheuontas kai ou pseudomenous. Touto gar legei" ai b΄. ᾿Ean homontę̄s, Zę̄ Kyrios, meta alētheias, en krisei kai en' dichaiosygę̄. En de tois "5 hierois "5 Euangeliois ta toutōn nenomsthetēche teleiotera ᾿ « Errhethē gar, phēsi, tois arkaiois, Ouk epiorchaseis, apodōpeis hoe Kyriǭ tous orkous sy. Egō de legō hymin, mē omosai holōs.» Ioudaioi? de, hōs asthenōs diakeimenois, parakeleuetai kat᾽ autou omnynai, hina tę̄ tou orkou synētheią auton monon proskynein didachϑōsin - epangelletai de, toutōn ginomenōn, hōs eulogēsousin an autǭ ethnē, kai en autǭ ainesousi tǭ Theǭ en Hierousalēm toutōn gar eusethountōn, polloi tōn plēsiochōrōn metemanthanon tēn eusedeian. Enteuthen apo tou Israēl epi ton Iouda metapherei ton logon, kai phēsi" i HyNn Neōsaxe "7 heautois neōmata, kai mē speimnēmēn. Tauta 35 gar akanthas kalei, d. Peritmēthēte tǭ Theǭ hymōn. Eita didaskei hopoia tou Theou hē peritomē. « Kai peritemnesthe " tēn d achrodystian tēs kardias hymōn, andres Iouda, kai hoi katoikountes Hierousalēm. » Saphōs edidaxen hōs ē phainomenē peritomē typos tēs kekrymmenēs, kai hoti tēs endon ousēs perittē hē tou sōmato?, Enteuthen hormōmenos ho theios ᾿Apostolos Rhōmaiois? gegraphen " « Ou gar ho en tǭ phanerǭ oudaios estin, oude hē en tǭ phanerǭ, en sarki, peritomē, all' en tǭ kryptǭ Ioudaios, kai peritomē kardias en pneumati, hou grammati, hou ho epainos ouk. ex anthrōpōn, all᾽ ek tou Theou. » Ēkouse gar «ou Theou dia tou prophētou legontos " « Peritmothēte tǭ Theǭ hymōn, kai peritemnesthe tēn achrodystian tēs kardias hymōn, andres Iouda, kai hoi katoikountes Hierousalēm. mēpote 3 exelthę̄ hōs pyr ho thymos mou, kai echchauthēsetai, kai ouk estai ho sdesōn apo prosōpou ponērias ē epitēdeumatōn hymōn. n Hymeis gar monoi dynasthe sbesai metameloumenoi" hymōn de metameleią " mē kechrēmenōn, oudeis hekanos apallaxai tēs timōrias, Dedittomenos de autous parakeleuetai eipein tę̄ Hierousalēm, kai pasę̄ tę̄ Ioudaią 3" phylę̄, hōste saipisai, kai sēmana: pat: tōn polemiōn tēn proudiapherontōs de eis Siōn, hōs ochyrōteran 5" kai chatepeigei 35, legōn " ho
Having thus taught them to pray, he promises them in turn the enjoyment of good things, if they forget the idols (these he calls abominations) and transfer their reverence to the God who is, so that they no longer swear their oaths by idols but by him, telling the truth and not lying. For this is what he says: 2. "If you swear, As the Lord lives, with truth, in judgment and in righteousness." In the holy Gospels he has legislated what is more perfect than this: "For it was said," he says, "to those of old: You shall not swear falsely, but you shall render your oaths to the Lord. But I say to you, do not swear at all." But the Jews, as being weak, he bids swear by him, so that through the habit of the oath they might be taught to worship him alone. And he promises that, if this is done, nations will bless in him, and in him they will praise God in Jerusalem; for when these were pious, many of their neighbors learned piety in their turn. From here he turns his word from Israel to Judah, and says: 3. "Break up fallow ground for yourselves, and do not sow …" … remembrance. For he calls these thorns. 4. "Be circumcised to your God." Then he teaches what kind of circumcision God's is: "And circumcise the foreskin of your heart, men of Judah and inhabitants of Jerusalem." He has plainly taught that the visible circumcision is a type of the hidden one, and that when the inward one is present, that of the body is superfluous. Setting out from this, the divine apostle wrote to the Romans: "For he is not a Jew who is one outwardly, nor is circumcision that which is outward, in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in spirit, not in letter; his praise is not from men but from God." For he had heard God saying through the prophet: "Be circumcised to your God, and circumcise the foreskin of your heart, men of Judah and inhabitants of Jerusalem, lest my anger go out like fire and burn, and there be none to quench it, because of the wickedness of your practices." For you alone are able to quench it by repenting; but if you do not make use of repentance, no one is able to free you from the punishment. To frighten them, he bids them tell Jerusalem and the whole tribe of Judah to sound the trumpet and signal to all the … of the enemies, … and especially into Zion, as the more strongly fortified … and he urges them on, saying:
Textual problem in this passage: see the notes.
Jer 4:1 (allusion, high confidence) · Jer 4:2 (quotation, high confidence) · Matt 5:33 (quotation, high confidence) · Matt 5:34 (quotation, high confidence) · Jer 4:3 (quotation, high confidence) · Jer 4:4 (quotation, high confidence) · Rom 2:28 (quotation, high confidence) · Rom 2:29 (quotation, high confidence) · Jer 4:5 (allusion, high confidence) · Jer 4:6 (allusion, medium confidence)
Notes and citation
Summary: God promises blessing if Israel forsakes idols and swears truly by him, and calls Judah to circumcise their hearts, the inward circumcision that Paul says makes a true Jew.
- Quotations: Matt 5:33–34; Rom 2:28–29. Theodoret's view that the oath by God was a concession to Jewish weakness, superseded by the Gospel's command not to swear, is translated as written. Lines are lost in the scan in the lemma and comment on 4:3 ("do not sow among thorns"), and in the paraphrase of 4:5–6 ("the approach of the enemies", "flee"); marked "…". Migne's footnotes and Latin column have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) and Latin debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) and footnotes): εἶναι. ΑἹ τϑρὸ βὸν δον οἱ εκ. 28. Νά εις, 35. δϑογηινοίημις ἴη μα άο γε ποϑίγο, εἰ ἴσποπόθ αὐ ἀδόπὶ ᾿πμ : οί πον αἰάϊυίηνας " υϑοοηι Ὧοσῦν Ῥγοπηίεῖι οὐδ πὶ εἰς [ΓΘ ποτὰ θθηογυπη, δὲ οὶ δα ξο! 5 ἃιγιά αν 5, ἰημοῦ θόυ ἰπ "οἵ; ὡς, Β ὅτι. → ; 3 ἡμ, 65. πη Β. Ὑ ἔγαντ᾿ [Δ ἀαοηυα Α. δα. ἰδοιίο ἕναντι. ἰιαὉ. τῶν. 38 τοῖς, Βὶ ργῶιν. γε. 35 ἱερ, Β ἁγίοις. 11, 16 ταῦτα. ΠἰΔ Β ῥγὸ ταύτας, υἱ Βα εῦαι Εά. 16. Β χατανάλωσε, 7 αὖτ. [τ φθθᾳις Α αἱ οὐρά. Αἰοεχ. 30 οὐ μ, οὐδέ. Β οὐδέν. δ] ἰμ πιϑι [βίο πὶ σα, δῖ ερί εἴτα, πο ἢ 6 τα, σα }}5. [015 απ νεῖ ἴση ἐμ χη 0. ἢγ68, οἱ Ἰμσοηδαίιν, εἴ οἱ χαΐ πα 18- ἃ → ; ϑουιον τοί οί ἢ 5, δυ αι, υὧἱ τ) οαμϑιῖ, οἱ β᾽ φῃϊοδη! οὐ 115 ἐποι ἐϑίομ πὶ ΠΟϑυ τη, ὁο φίλης, οἱ ρου 85]- Ναἃς [6γίαπο ῆν ροεἰ γε ας. 10. “μὰ οὶ εἰ Ηἱϊοτγογοεοίμηιανι,, ἀϊσδης., Ῥα οὶ! οἱ «(οε Ποὺ Ὡδ 8 658. δὶ Η 16 υἱα εἴμ. → .
Cite (SBL): Theodoret, Comm. Jer. 4.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-2
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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.
4.6PG 81
ς΄. Σπεύσατε, μὴ στῆτε, ὅτι κακὰ ἐγὼ ἐπάγω ἀπὸ βοῤῥᾶ, καὶ σιγντριδὴν μεγά.ϊην 35. Λέγει δὲ ταῦτα παραθολιχώτερον" καὶ καλεῖ λέοντα τὸν Να- Θουχοδονόσορ, μάνδραν δὲ τὴν Βαθδυλῶνα " ἐκεῖθεν δὲ τοῦτον ὁρμῶντα, καὶ τὰς πόλεις ἐμπρῆσαι, καὶ
s΄. Speusate, mē stēte, hoti kaka egō epagō apo borrha, kai signtridēn mega.ïēn 35. Legei de tauta paratholichōteron" kai kalei leonta ton Na- Thouchodonosor, mandran de tēn Bathdylōna " ekeithen de touton hormōnta, kai tas poleis emprēsai, kai
6. "Hurry, do not stand still, for I am bringing evils from the north, and great destruction." He says this rather figuratively: he calls Nebuchadnezzar a lion and Babylon its lair, and says that he will set out from there and burn the cities, and …
Jer 4:6 (quotation, high confidence) · Jer 4:7 (allusion, high confidence)
Notes and citation
Summary: God brings Nebuchadnezzar, the lion from his lair in Babylon, to burn Judah's cities.
- The comment paraphrases 4:7 ("a lion has gone up from his thicket"); the section breaks off in the scan, marked "…".
Cite (SBL): Theodoret, Comm. Jer. 4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-6
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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.
4.8PG 81
η΄. Τούτου δὴ χάριν, περιζώσασθε σάκκους, καὶ χόπτεσθε, καὶ ὀλολύξατε 5, ὅτι οὐκ ἀπεστράφη ὁ θυμὸς τῆς ὀργῆς Κυρίου 88 ἀφ᾽ ὑμῶν. Προλέγει ἐὲ καὶ 83 τὴν τοῦ βασιλέως δειλίαν, τοῦ τε Ἰωαχεὶμν καὶ τοῦ Ἰεχωνίου μετ᾽ ἐκεῖνον, καὶ τελευταίου τοῦ Σεδεκίου. Προλέγει καὶ τῶν ἀρχόντων καὶ ἱερέων τὸ δέος, Καὶ μετὰ ταῦτα πρὸς τὸν Δεσπότην ὁ προφὴ" τῆς φησί" ἰ. Ἀρά γε ἀπατῶν ἠπάτησας τὸν «ἰαὸν τοῦ Θεοῦ " καὶ τὴν Ιερουσα.ἰὴμ, λέγων, Εἰρήνη ἔσται, καὶ ἰδοὺ ἥψατο ἡ μάχαιρα ἕως τῶ» ψυχῶν αὖτῶν ""; Ταῦτα οὐκ ἀληθῶς ὁ προφήτης ἔφη, ἀλλ᾽ ἐπειδὴ οἱ ψευδοπροφῆται εἰρήνην ὑπισχνοῦντο, τὶν εὺν ταύτην ἐπαγγέλλεσθαι λέγοντες, τὴν ἐχείνων Ὁ ἐλέγχων ψευδολογίαν, τούτοις τοῖς λόγοις ἐχρῆσατ".
ē΄. Toutou dē charin, perizōsasthe sakkous, kai choptesthe, kai ololyxate 5, hoti ouk apestraphē ho thymos tēs orgēs Kyriou 88 aph᾽ hymōn. Prolegei ee kai 83 tēn tou basileōs deilian, tou te Iōacheimn kai tou Iechōniou met᾽ ekeinon, kai teleutaiou tou Sedekiou. Prolegei kai tōn archontōn kai hiereōn to deos, Kai meta tauta pros ton Despotēn ho prophē" tēs phēsi" i. Ara ge apatōn ēpatēsas ton «iaon tou Theou " kai tēn Ierousa.iēm, legōn, Eirēnē estai, kai idou hēpsato hē machaira heōs tō» psychōn autōn ""? Tauta ouk alēthōs ho prophētēs ephē, all᾽ epeidē hoi pseudoprophētai eirēnēn hypischnounto, tin eun tautēn epangellesthai legontes, tēn echeinōn Ho elenchōn pseudologian, toutois tois logois echrēsat".
8. "For this reason gird yourselves with sackcloth, and lament and wail, for the fierce anger of the Lord has not turned away from you." He foretells also the cowardice of the king — of Jehoiakim, and of Jeconiah after him, and last of Zedekiah. He foretells also the fear of the rulers and priests. And after this the prophet says to the Master: 10. "Have you really deceived this people and Jerusalem, saying, There will be peace; and behold, the sword has reached to their very souls?" The prophet did not say this as being true; but since the false prophets were promising peace, saying that God was promising it, he used these words to refute their lying.
Jer 4:8 (quotation, high confidence) · Jer 4:9 (allusion, high confidence) · Jer 4:10 (quotation, high confidence)
Notes and citation
Summary: Judah must mourn, for its kings and leaders will be terrified; Jeremiah's complaint that God promised peace exposes the lies of the false prophets.
- The lemma of 4:10 reads "the people of God" in the scan, probably an OCR slip for "this people" (Septuagint τὸν λαὸν τοῦτον); translated "this people". The comment on 4:9 is a paraphrase.
Cite (SBL): Theodoret, Comm. Jer. 4.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.11PG 81
ια΄, Ἐν τῷ καιρῷ ἐκείνῳ ἐροῦσι τῷ «λαῷ τούτῳ, καὶ τῇ ἹΙερουσαὴμ, ὡς" πνεῦμα πιλαγήσεως ἐν τῇ ἐρήμῳ, ὁδὸς τῆς θυγατρὸς τοῦ ἰαοῦ μον οὐκ" εἰς καθαρὺν, οὐδὲ εἰς ἅγιον». δ Περεῦμα δ» πληρώσεως ἀπὸ τούτων ἥξει μοι "ἢ, Δι αὑτῆς, φησῖ, μαθήσονται τῆς πείρας, κατὰ τὸν καιρὸν τῶν συμφορῶν, ὡς πνεῦμα πλανήσεως ἦν τὸ διὰ τῶν ψευδοπροφητῶν φθεγγόμενον, οὐ καθαρᾶν, οὐδὲ ἅγιον, οὐδὲ πνεῦμα πληρώσεως, ἀντὶ τοῦ, οὗ συμπληρωτιχὸν τῆς Τριάδος" ἀφ᾽ ὧν θέ μοι τὰ παρόντα κακά. ε Νῦν δὲ ἐγὼ λαλήτω κρίματά μου πρὸς αὑτούς.»Τουτέστιν "5, “ἃς δικαίως αὐτοῖς ἐπάξω συμφοράς. Καὶ καταλέγει ταύτας, νεφέλῃ μὲν ἀπειχάξων καὶ καταιγίδι τὰ ἅρματα, ἀετοῖς δὲ τὴν τῶν ἵππων ὀξύτητα. Προλέγει καὶ τὸν ἐσόμενον θρῆνον " « Θὐαὶ ἡμῖν, ὅτι ταλαιπωροῦμεν "ἴ.» Καὶ μετὰ ταῦτα συμθδουλεύει τῇ μεταμελείᾳ τὴν σω-
ia΄, En tǭ kairǭ ekeinǭ erousi tǭ «laǭ toutǭ, kai tę̄ HiIerousaēm, hōs" pneuma pilagēseōs en tę̄ erēmǭ, hodos tēs thygatros tou iaou mon ouk" eis katharyn, oude eis hagion». d Pereuma d» plērōseōs apo toutōn hēxei moi "ē, Di hautēs, phēsi, mathēsontai tēs peiras, kata ton kairon tōn symphorōn, hōs pneuma planēseōs ēn to dia tōn pseudoprophētōn phthengomenon, ou katharan, oude hagion, oude pneuma plērōseōs, anti tou, hou symplērōtichon tēs Triados" aph᾽ hōn the moi ta paronta kaka. e Nyn de egō lalētō krimata mou pros hautous.»Toutestin "5, “has dikaiōs autois epaxō symphoras. Kai katalegei tautas, nephelę̄ men apeichaxōn kai kataigidi ta harmata, aetois de tēn tōn hippōn oxytēta. Prolegei kai ton esomenon thrēnon " « Thyai hēmin, hoti talaipōroumen "i.» Kai meta tauta symthdouleuei tę̄ metameleią tēn sō-
11. "At that time they will say to this people and to Jerusalem: A spirit of error in the wilderness; the way of the daughter of my people is not toward purity nor toward holiness." 12. "A spirit of fullness will come to me from these." By experience itself, he says, they will learn, at the time of the calamities, that the spirit that spoke through the false prophets was a spirit of error, neither pure nor holy, nor a spirit of fullness, that is, not one that completes the Trinity; from which the present evils … "But now I will speak my judgments to them." That is, the calamities that I will justly bring on them. And he lists them, likening the chariots to a cloud and a storm, and the swiftness of the horses to eagles. He foretells also the lament that will come: "Woe to us, for we are wretched." And after this he counsels them to seek salvation through repentance …
Jer 4:11 (quotation, high confidence) · Jer 4:12 (quotation, high confidence) · Jer 4:13 (quotation, high confidence) · Jer 4:14 (allusion, low confidence)
Notes and citation
Summary: When disaster comes, Judah will learn that the spirit of its false prophets was a spirit of error, not the Holy Spirit; the invading chariots and horses are described.
- Theodoret takes "spirit of fullness" (Septuagint of 4:12) to mean the Spirit who completes the Trinity, which the false prophets' spirit was not. A word is lost after "the present evils" and the section breaks off at the end; marked "…". The comment on 4:13 is a paraphrase. Migne's footnotes, removed here, include a scholion found in manuscript B on 4:10–11 (comparing the lying spirit of 1 Kgs 22:22).
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); marginal reference inside the lemma): τὴν -- ὑμῶν, μοβρί χαρδ. ὑμῶν 564υ. τὴν σκληράν. 4 μήπ., χι τι Δ. Β ῥγαπι. τοῖς δὲ μὴ πειθομένοις ἐπάγει τὴν ἀπειλήν. ε μὴ κεκτημένων. 55 Β Ἰούδα. ὃ καὶ κατ. λ, |)64. πη Β. δ “1 σῶν ψυχῶν. Βες, Ἰεοιίο τῆς ψυχῆς. μεγ. δ το ὃχ νογβ. 7 διά.: 'λνέθη λέων ἐκ τῆς μάνδρας αὐτοῦ, ἐξολοὶ ἢν δὲ καί. )65. ἴη ἢ. 3 μετ. μὴ κεχρημένων..«9"" μεταμέλειαν ὕων 49 τοῦ Θεου. Βὶ τοῦτον, Ἰαχία το. [δε]. " ὡς -- λαοῦ μου. ᾿, → ; αὶ Ὑὕεπβ. 12. μοι → μοι.
Topics: Trinity
Cite (SBL): Theodoret, Comm. Jer. 4.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
4.14PG 81
ιδ', ἈπόπιλἪλυνε γὰρ, φησὶ, ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλὴμ "5, ἵνα σωθῇς " ἕως πότε ὑπάρχουσιν ἐν σοὶ διαλογισμοὶ "" πονηροί σου; Ἢ" γὰρ τῶν λογισμῶν πονηρία τούτων σοι τῶν κακῶν γεγένηται πρόξενος.
id', ApopilĒlyne gar, phēsi, apo kakias tēn kardian sou, Hierousalēm "5, hina sōthę̄s " heōs pote hyparchousin en soi dialogismoi "" ponēroi sou? Ē" gar tōn logismōn ponēria toutōn soi tōn kakōn gegenētai proxenos.
14. "Wash your heart clean of wickedness, Jerusalem, that you may be saved; how long will your evil thoughts remain in you?" For the wickedness of your thoughts has brought these evils upon you.
Jer 4:14 (quotation, high confidence)
Notes and citation
Summary: Jerusalem must cleanse its heart, since its evil thoughts caused its calamities.
Cite (SBL): Theodoret, Comm. Jer. 4.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-4-14) · 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.
4.15PG 81
ιε΄, Διότε φωνὴ ἀνγαγγέλλοντος ἐκ Δὰν ἥξει, καὶ ἀκουσθήσεται πόγος ἐξ ἔρους “Ἐφραΐμ. Δὰν ἡ ὧν Πανεὰς ἐκαλεῖτο᾽ αὕτη ἦν τῆς Ἰσραηλίτιδος γῆς, καὶ μαρτυρεῖ τῶν Βασιλειῶν ἡ ἱστορία - ἀπὸ Δὰν καὶ ἕως Βηρσαδεέ" ἀπὸ βοῤῥᾶ δὲ καὶ αὐτὴ "", καὶ τὸ ὅρος τὸ Ἐφραῖμ τῆς Ἱερουσαλὴμ διάκειται" ἐκεῖθεν δὲ ὃ Βαδυλώνιος ἀποιήσατο τὴν. πορείαν. Καὶ μάρτυς οὗτός τε ὁ προφήτης, καὶ τῶν Βασιλειῶν ἡ τετάρτη" λέγουσι δὲ ὡς τοὺς αἰχμαλώτους εἰς Ῥεθλαθὰ τῆς Ἔμὰθ ἀπήγαγον οἱ δ᾽ τοῦ Ναθουχοδονόσορ. Κώμῃ δέ ἐστιν ἡ Ῥεδλαθὰ τῆς νῦν χαλουμέγης Ἐμέσης δ᾽. ὡς εἶναι δῆλον, ὅτι Ἐμὰθ τὴν μεγάλην τὴν ἼἜμεσαν λέγει" τὴν δὲ ἄλλην Ἐμὰθ, τὴν Ἐπιφάνειαν- οὕτω γὰρ καὶ μέχρι τοῦ παρόντος τῇ ἐπιχωρίῳ καλεῖται φωνῇ. Ἐπειδὴ τοίνυν ἐκεῖθεν ιτ΄, ιδ΄. Ἰδοὺ συστροφαὶ ἔρχονται ἐκ γῆς μωχρόθεν, καὶ ἔδωκαν ἐπὶ τὰς πόλεις ᾿Ιούδιι φωνὴν αὑτῶν. Ὡς φυμάσσοντες ἀγρὸν ἐγένοντο ἐπ᾽ αὖτὴν "αὶ χυχιῖόθεν "5. Ἀαθάπερ δ γὰρ, φησὶ, οἱ τὰ σπέρματα ἢ τὰς ἀμπέλους φυλάσσοντες, ἀχριδῶς … ιέναι κωλύουσιν " οὕτως οὗτοι τὴν Ἱερουσαλὴμ. πο- Διδάσκει δὲ καὶ ὁ προφήτης, καὶ τῶν Βασιλειῶν ἡ τετάρτη, ὡς καὶ τεῖχος περιῳχοδόμησαν κύκλῳ ἀπὸ πετραπόδων λίθων, ὥστε μηδένᾳ διαδράναι τῶν ἐνοιχϑύντων. Ταῦτα δὲ πείσῃ, φησὶν, « Ὅτι ἐμοῦ " ἡ μέλησας, λέγει Κύριος. » ιη. Αἱ ἐδοί σου καὶ τὰ ἐπιτηδεύματά σου ἐποίησάν σοι ταῦτα" αὕτη ἡ κακία σου, ὅτι πικρὰ, ὅτι ἥψατο ἕως τῆς καρδίας σου. Αξια ὧν Ταῦτα προειπὼν ὁ προφήτης ὑπὲρ ἐκείνων ὀδυνᾶται, καὶ ἀποδύρεται, καὶ λέγει τὴν δ κοιλίαν ἡλγηκέναι, καὶ τὰ τῆς καρδίας αἰσθητήρια " καὶ “5 μιμεῖται μητέρα σπαρασδομένην " ἐπὶ τέχνων ὀλέθρῳ. τ 4’, χ΄. Μαιμάσσει γάρ, φησὶν, ἡ ψυχή μου, σπαράσσεται 5 ἡ καρδία μου, οὐ σιωπήσομαι" ὅτι φωνὴν» σάλπιγγος ἤκουσεν δ ἡ ψυχή μου, κραυγὴν πολέμου. Καὶ "" ταλαιπωρίων "5, καὶ συγντρι;μὸν ἐπικαλεῖται "3, Ταῦτα γὰρ ἣ σάλπιγξ στμα!. νει, ταῦτα προδηλοῖ τὰ κακά" λέγει δὲ καὶ τὴν γῆν ταλαιπωρῆσαι, καὶ τὴν σκηνὴν διαῤῥαγῆναι, καὶ τὰς δέῤῥεις διασπασθῆναι" διὰ δὲ τούτων τῇς πόλεως αἰνίττεται τὴν κατάλυσιν. Ἐξηγεῖται καὶ τῶν φευγόντων τὸ πλῆθος, καὶ ἐκ προσώπου τοῦ Θεοῦ φησι" χϑ΄. Διότι “ οἱ ἡγούμενοι τοῦ λαοῦ μου ἐμὲ οὐκ ἔδεισαν, οἱ δ υἱοὶ ἄφρογές εἰσι, καὶ οὐ συνετοί. Καὶ ἵνα μὴ νομισθῶτιν ἄξιοι εἶναι συγγνώμης ὦ; ἄφρονες, εὐθὺς ἐπήγαγεν " « Σοφοί εἶσι τοῦ κακοποιῆσαι, τὸ δὲ καλῶς “᾽, ποιῆσαι οὐκ ἔγνωσαν. ν Τοῦτο γὰρ δὴ τὸ παγχάλεπον, ὅτι εἰς οὐδὲν ἐχρήσαντο τῇ φρονήσει, καθάπερ οἱ μέθυσοι τῷ οἴνῳ, καὶ τῷ σιχγ-χκε, ᾿Επέδλεψα εἰς τὴν γῆν, καὶ ἐδοὺ οὗδέν 19 - καὶ εἷς τὸν οὐρανὸν, καὶ οὐκ ἦν τὰ φῶτα αὐτοῦ. Εἶδον τὰ ὄρη, καὶ ἰδοὺ ἦν τρέμοντα " καὶ πάντας τοὺς βουνοὺς ταρασσομένους ". Ἔπἐδλεψα, καὶ ἰδοὺ οὐκ "5 ὑπῆρχεν ἄγθρωκπος, καὶ πάντα τὰ πετεινὰ τοῦ οὐραγοῦ ἑπτοεῖτο. Ταῦτα πάπχειν εἰώθασιν οἱ συμφοραῖς περιπίπτοντες " οὔτε! γὰρ τὸ φῶς αὑτοῖς φῶς εἶναι δοκεῖ, οὔτε ἡ ἡμέρχ ἡμέρα, οὔτε τὰ ἐδέα ἡδέα. Πάντα 7" εἰς τοὐναντίον κς!. Εἶδον, καὶ ἰδοὺ ὁ Κάρμηιιος ξρημος, καὶ «αὔσαι αἱ πό.ϊεις ἐμκεπρησμέναι 1" πυρὶ ἀπὸ προσ΄- Α ὠπου Κυρίου, καὶ ἀπὸ προσώπου τῆς 5 ὀργῆς αὐτοῦ ἠφανίσθησαν 1". Εἰκὸς μὲν καὶ αὑτὸν δηωθῆ-. ναι τὸν Κάρμηλον, ἐν τῇ τῶν πολεμίων ἐφόδῳ " ἐγὼ δὲ οἶμαι Κάρμηλον ἐνταῦθα τροπικῶς τὴν Ἱερουσαχὴμ ὀνομάξεσθαι, διὰ τὸ πλῖθος τῶν ἐνοικούντων.
ie΄, Diote phōnē angangellontos ek Dan hēxei, kai akousthēsetai pogos ex erous “Ephraïm. Dan hē hōn Paneas ekaleito᾽ hautē ēn tēs Israēlitidos gēs, kai martyrei tōn Basileiōn hē historia - apo Dan kai heōs Bērsadee" apo borrha de kai autē "", kai to horos to Ephraim tēs Hierousalēm diakeitai" ekeithen de ho Badylōnios apoiēsato tēn. poreian. Kai martys houtos te ho prophētēs, kai tōn Basileiōn hē tetartē" legousi de hōs tous aichmalōtous eis Rhethlatha tēs Emath apēgagon hoi d᾽ tou Nathouchodonosor. Kōmę̄ de estin hē Rhedlatha tēs nyn chaloumegēs Emesēs d᾽. hōs einai dēlon, hoti Emath tēn megalēn tēn IEmesan legei" tēn de allēn Emath, tēn Epiphaneian- houtō gar kai mechri tou parontos tę̄ epichōriǭ kaleitai phōnę̄. Epeidē toinyn ekeithen it΄, id΄. Idou systrophai erchontai ek gēs mōchrothen, kai edōkan epi tas poleis ᾿Ioudii phōnēn hautōn. Hōs phymassontes agron egenonto ep᾽ autēn "ai chychiiothen "5. Aathaper d gar, phēsi, hoi ta spermata ē tas ampelous phylassontes, achridōs … ienai kōlyousin " houtōs houtoi tēn Hierousalēm. po- Didaskei de kai ho prophētēs, kai tōn Basileiōn hē tetartē, hōs kai teichos periǭchodomēsan kyklǭ apo petrapodōn lithōn, hōste mēdeną diadranai tōn enoichϑyntōn. Tauta de peisę̄, phēsin, « Hoti emou " hē melēsas, legei Kyrios. » iē. Hai edoi sou kai ta epitēdeumata sou epoiēsan soi tauta" hautē hē kakia sou, hoti pikra, hoti hēpsato heōs tēs kardias sou. Axia hōn Tauta proeipōn ho prophētēs hyper ekeinōn odynatai, kai apodyretai, kai legei tēn d koilian hēlgēkenai, kai ta tēs kardias aisthētēria " kai “5 mimeitai mētera sparasdomenēn " epi technōn olethrǭ. t 4’, ch΄. Maimassei gar, phēsin, hē psychē mou, sparassetai 5 hē kardia mou, ou siōpēsomai" hoti phōnēn» salpingos ēkousen d hē psychē mou, kraugēn polemou. Kai "" talaipōriōn "5, kai sygntri?mon epikaleitai "3, Tauta gar hē salpinx stma!. nei, tauta prodēloi ta kaka" legei de kai tēn gēn talaipōrēsai, kai tēn skēnēn diarrhagēnai, kai tas derrheis diaspasthēnai" dia de toutōn tę̄s poleōs ainittetai tēn katalysin. Exēgeitai kai tōn pheugontōn to plēthos, kai ek prosōpou tou Theou phēsi" chϑ΄. Dioti “ hoi hēgoumenoi tou laou mou eme ouk edeisan, hoi d huioi aphroges eisi, kai ou synetoi. Kai hina mē nomisthōtin axioi einai syngnōmēs ō? aphrones, euthys epēgagen " « Sophoi eisi tou kakopoiēsai, to de kalōs “᾽, poiēsai ouk egnōsan. n Touto gar dē to panchalepon, hoti eis ouden echrēsanto tę̄ phronēsei, kathaper hoi methysoi tǭ oinǭ, kai tǭ sichg-chke, ᾿Epedlepsa eis tēn gēn, kai edou houden 19 - kai heis ton ouranon, kai ouk ēn ta phōta autou. Eidon ta orē, kai idou ēn tremonta " kai pantas tous bounous tarassomenous ". Epedlepsa, kai idou ouk "5 hypērchen agthrōkpos, kai panta ta peteina tou ouragou heptoeito. Tauta papchein eiōthasin hoi symphorais peripiptontes " oute! gar to phōs hautois phōs einai dokei, oute hē hēmerch hēmera, oute ta edea hēdea. Panta 7" eis tounantion ks!. Eidon, kai idou ho Karmēiios xrēmos, kai «ausai hai po.ïeis emkeprēsmenai 1" pyri apo pros΄- A ōpou Kyriou, kai apo prosōpou tēs 5 orgēs autou ēphanisthēsan 1". Eikos men kai hauton dēōthē-. nai ton Karmēlon, en tę̄ tōn polemiōn ephodǭ " egō de oimai Karmēlon entautha tropikōs tēn Hierousachēm onomaxesthai, dia to plithos tōn enoikountōn.
15. "For the voice of one announcing will come from Dan, and trouble will be heard from mount Ephraim." Dan is the place that was called Paneas. It belonged to the land of Israel, as the history of the Kingdoms testifies: "from Dan to Beersheba." It lies to the north of Jerusalem, as does mount Ephraim; and it was from there that the Babylonian made his march. Both this prophet and the fourth book of Kingdoms are witnesses: they say that the generals of Nebuchadnezzar led the captives away to Riblah in the land of Hamath. Riblah is a village of what is now called Emesa, so that it is clear that he calls Emesa "Hamath the great" and the other Hamath Epiphania; for so it is called to this day in the local language. Since, then, from there … 16–17. "Behold, bands are coming from a far land, and they have uttered their voice against the cities of Judah. Like men guarding a field they have come against her round about." For just as those who guard seed or vineyards carefully … prevent people from going in, so these … Jerusalem. The prophet too teaches, and the fourth book of Kingdoms, that they also built a wall all around of stones four feet thick, so that none of the inhabitants might escape. You will suffer these things, he says, "because you have neglected me, says the Lord." 18. "Your ways and your practices have done these things to you; this is your wickedness, for it is bitter, for it has touched your very heart." Having foretold these things, the prophet grieves for them and laments, and says that his belly is in pain, and the senses of his heart; and he imitates a mother torn with grief at the destruction of her children. 19–20. "For my soul is in turmoil," he says, "my heart is torn; I will not keep silent, for my soul has heard the sound of the trumpet, the cry of war. And it calls for miseries and ruin." For the trumpet signals these things; it foreshadows these evils. He says that the land was made wretched, the tent torn, and the curtains rent; and by these he hints at the destruction of the city. He describes also the multitude of those fleeing, and speaks in the person of God: 22. "For the leaders of my people have not feared me; they are foolish sons, and not understanding." And so that they might not be thought to deserve pardon as fools, he at once added: "They are wise to do evil, but how to do good they have not known." This indeed is the most grievous thing: that they used their intelligence for nothing, as drunkards use wine, and … 23. "I looked at the earth, and behold, it was nothing; and at the heaven, and its lights were not. 24. I saw the mountains, and behold, they were trembling, and all the hills shaking. 25. I looked, and behold, there was no man, and all the birds of the heaven were terrified." This is what those who meet with calamities usually experience: neither does light seem light to them, nor day day, nor pleasant things pleasant. Everything … into its opposite. 26. "I saw, and behold, Carmel was a desert, and all the cities were burned with fire from the face of the Lord, and from the face of his wrath they vanished." It is likely that Carmel itself was ravaged in the enemy's attack; but I think that here Jerusalem is figuratively named Carmel, because of the multitude of its inhabitants.
Textual problem in this passage: see the notes.
Jer 4:15 (quotation, high confidence) · Judg 20:1 (quotation, medium confidence) · 2 Kgs 25:6 (allusion, high confidence) · 2 Kgs 25:1 (allusion, high confidence) · Jer 52:4 (allusion, medium confidence) · Jer 4:16 (quotation, high confidence) · Jer 4:17 (quotation, high confidence) · Jer 4:18 (quotation, high confidence) · Jer 4:19 (quotation, high confidence) · Jer 4:20 (quotation, high confidence) · Jer 4:21 (allusion, medium confidence) · Jer 4:22 (quotation, high confidence) · Jer 4:23 (quotation, high confidence) · Jer 4:24 (quotation, high confidence) · Jer 4:25 (quotation, high confidence) · Jer 4:26 (quotation, high confidence)
Notes and citation
Summary: The invader comes from the north by way of Dan and Ephraim, besieges Jerusalem, and leaves the land desolate, while the prophet grieves like a mother for her children.
- Theodoret identifies Dan with Paneas (Caesarea Philippi) and Hamath with Emesa (Homs), distinguishing a second Hamath, Epiphania (Hama). "From Dan to Beersheba": e.g. Judg 20:1; 1 Sam 3:20. Riblah and the siege wall: 2 Kgs 25:1, 6; Jer 39:5–6; 52:4, 9. Lines are lost in the scan after "Since, then, from there", in the comment on 4:17 ("watch and"; "besieged"), after "as drunkards use wine, and", and in "Everything … into its opposite" ("is turned"); marked "…". A long scholion found in manuscript B on 4:10–11, printed in Migne's footnotes, has been removed with the rest of the apparatus and the debris of his Latin column.
Notes on the original text
- Digital text corrected (Migne's footnotes (a scholion found in manuscript B); Migne's footnotes (scholion in manuscript B, continued); Migne's footnotes and Latin debris; words of the text lost; OCR debris (Migne's Latin column) and footnotes): τι, 90. “ σα] ται - (απ, οὰμιν, ἱπ (ε ον θαι ἀρ-. οἱ 0η8 Πρἢγαΐπι, 51 δὶ δὰ δα} ]οη 6 πὶ, Πα} 18 Γααι τρδρπᾶπὶ Ἐπ νοοῦσα ΕἸηΟδλ ἢ}; ΔΙ} διε πὴ πι λυ οι. 5 μοι. Β Αὐὲ.: → ; Ἐπειδὴ εἴπεν ὁ προφήτης" εἵλρά γε ἀπατῶν ἠπάτησας τὸν λαὸν τοῦτον καὶ τὴν Ἱερουσαλὴμ, λέγων, Εἰρήνη ἔσται ὑμῖν, καὶ ἰδοὺ ἥψατο ἡ μάχαιρα τῶν ψυχῶν αὐτῶν " λέγει ὁ θεὸς, ὅτι Τῶν κακῶν ἐπελθόντων εἴσονται τῶν παρὰ σοῦ λεγομένων τὴν ἀλήθειαν, καὶ ὅτ: κατὰ δαιμόνων ἐνέργειαν ἐπλάνησαν αὐτοὺς οἱ μάντεις.» Παραπλήσιον δέ ἐστιν τῷ παρὰ τοῦ Μικαίου λεχθέντι ἐπὶ τοῦ ᾿Αχαάδ' «Ὅτι ἐξῆλθεν πνεῦμα ψευδὲς καὶ γέγονεν ἐν πᾶτι τοῖς ψευδοπροφῆτα:ς πρὸς ἀπάτην τοῦ βασιλέως. ν → ; Τὸ δὲ Πιαγήσεως ἐγ τῇ ἐρήμῳ" ἐπειδὴ ἐν τοῖς ὄρεσι τοῖς εἰδώλοις ἐλάτρενον. Ὁδὸς δὲ τῆς θυγατρὸς τοῦ λαοῦ μου. ἀντὶ τοῦ, αἱ πράξεις οὐκ εἰς καθαρὸν, οὐδὲ εἰς ἅγιον. → ; εὑρεθῶσιν ἐν σοὶ διαλογισμοὶ πόνων σου. πον. Β πόνων, αὐ ἰυ. ὅ9 Ἡ --- πρόξενος. θε5. ἰη Β. δ' Β αὔτη. 5 οἱ τοῦ. Β τῷ. δ᾽ Β Ἐμίσης, εἱ ἀοίπάε Ἐπ προστεμ. Β προσεμηνύοντο, 5 ἐπ᾽ αὖτ, [)04. ἴῃ δ, "8 Βος, ἰοο!ο κύκλῳ. "' Καθ, -- χαρδ, αἰσθηκήρια, Λὰ τυ αὐ αἷοἰ νὰἀ 6.) αὶ ϑ θην οἱ δὲ ἀυ οἷα, δὲ → … .
Cite (SBL): Theodoret, Comm. Jer. 4.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-15
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-4-15) · 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.
4.27PG 81
κζ΄, Τάδε έγει Κύριος " Ἔρημος ἔσται πᾶσα ἡ γῆ συντέλειαν δὲ οὗ μὴ ποιήσω. Πᾶσαν τὴν γῆν τὴν 5 Παλαιστίνην λέγει " ὑπισχνεῖται δὲ τὴν ἀνάκλησιν. Εἶτα παρακελεύεται" χη. Ἐπὶ τούτοις πεγθείτω ἡ γῆ, συσκετασώτω ὁ οὐραγὸς ἄνωθεν, διότι ἐλάλησα. Συνἀδει 8 γὰρ ἡ κτίσις τῷ Ποιητῇ. « Παρατέταγμαι", καὶ οὐ μετανοήσω. » Τὸ, ε Οὐ μετανοήσω, » ἀνθρωπίνως κέθειχεν " ἀπαθὲς γὰρ τὸ Θεῖον " ἀντὶ τοῦ, Ἐδοχίμασα τιμωρήσασθαι. « Ὥρμησα "5, καὶ οὐκ ἀποστρέψω ἀπὶ αὐτῆς, » τουτέστι, τῆς ὁρμῆς. Διδάσκει δὲ "2 «ἰς αὕτη" ὅτι διὰ τὸ δέος τῶν τε ἑππέων καὶ τοξοτῶν εἰς φυγὴν ἐτρέποντο πάντες, καὶ οἱ μὲν εἰς τὰ ὅρη, οἱ δὲ εἷς τὰ ἄλση θαῤῥεῖν δ᾽ ἐπειράθησαν " πολγὰ δὲ καὶ τὰς πόλεις καταλιπόντες, τὰς τῶν ὀρῶν χατέλαδον κορυφάς. Εἶτα πρὸς τὴν Ἱερουσαλήμ γ΄. Καὶ σὺ, ἡ ταλαίπωρος "δ, τί ποιήσεις; ᾿Αντὶ ποῦ, Ποῦ φεύξῃ; ποῖον χαταλήψῃ τόπον; « Ἐὰν περιδάλῃ κόκκινον, καὶ κοσμήσῃ κόσμῳ χρυσῷ δ » καὶ ἐὰν χρίσῃ στέδῃ "5 τοὺς ὀφθαλμούς σου, εἰς μάτὴν ἐγένετο ὁ ὡραῖσμός σου " ἀπώσαντό σε οἱ ἐρασταί συ" τὴν ψυχὴν σοῦ ζητοῦσιν.» Εἰώθεισαν ἐν ταῖς τῶν δαιμόνων ἑορταῖς χαλλωπίξεσθαι" ἐχείνου αὖτοὺ; ἀναμιμνήσκει τοῦ κόσμου, καὶ διδάσκει ὡς ἀχερδῇ πάντα ἐκεῖνα καὶ ἐπιζήμια. Οὐδεμιᾶς γὰρ παρὰ τῶν δαιμόνων ἀπελαύσαντο συμμαχίας, μᾶλλον δὲ τούτων αὐτοῖς τῶν κακῶν γεγένηνται πρόξενοι.
kz΄, Tade egei Kyrios " Erēmos estai pasa hē gē synteleian de hou mē poiēsō. Pasan tēn gēn tēn 5 Palaistinēn legei " hypischneitai de tēn anaklēsin. Eita parakeleuetai" chē. Epi toutois pegtheitō hē gē, sysketasōtō ho ouragos anōthen, dioti elalēsa. Synadei 8 gar hē ktisis tǭ Poiētę̄. « Paratetagmai", kai ou metanoēsō. » To, e Ou metanoēsō, » anthrōpinōs ketheichen " apathes gar to Theion " anti tou, Edochimasa timōrēsasthai. « Hōrmēsa "5, kai ouk apostrepsō api autēs, » toutesti, tēs hormēs. Didaskei de "2 «is hautē" hoti dia to deos tōn te heppeōn kai toxotōn eis phygēn etreponto pantes, kai hoi men eis ta horē, hoi de heis ta alsē tharrhein d᾽ epeirathēsan " polga de kai tas poleis katalipontes, tas tōn orōn chateladon koryphas. Eita pros tēn Hierousalēm g΄. Kai sy, hē talaipōros "d, ti poiēseis? ᾿Anti pou, Pou pheuxę̄? poion chatalēpsę̄ topon? « Ean peridalę̄ kokkinon, kai kosmēsę̄ kosmǭ chrysǭ d » kai ean chrisę̄ stedę̄ "5 tous ophthalmous sou, eis matēn egeneto ho hōraismos sou " apōsanto se hoi erastai sy" tēn psychēn sou zētousin.» Eiōtheisan en tais tōn daimonōn heortais challōpixesthai" echeinou autou? anamimnēskei tou kosmou, kai didaskei hōs acherdę̄ panta ekeina kai epizēmia. Oudemias gar para tōn daimonōn apelausanto symmachias, mallon de toutōn autois tōn kakōn gegenēntai proxenoi.
27. "Thus says the Lord: The whole land will be desolate, but I will not make a full end." By the whole land he means Palestine; and he promises the recall. Then he commands: 28. "For these things let the land mourn, and let the heaven above be darkened, because I have spoken." For creation sings in harmony with its Maker. "I have set myself, and I will not repent." He has put "I will not repent" in human fashion, for the Divine is impassible; it means, "I have decided to punish." "I have rushed on, and I will not turn back from it," that is, from the onset. By this he teaches that out of fear of the horsemen and archers they all turned to flight, and some tried to find safety in the mountains, others in the groves; and many even left the cities and seized the tops of the mountains. Then to Jerusalem: 30. "And you, wretched one, what will you do?" That is: where will you flee? What place will you seize? "If you clothe yourself in scarlet, and adorn yourself with golden ornament, and if you paint your eyes with antimony, your beautifying is in vain; your lovers have rejected you; they seek your life." They used to make themselves beautiful at the festivals of the demons. He reminds them of that adornment and teaches that all those things are unprofitable and harmful. For they received no help from the demons; rather, these became the cause of these evils for them.
Jer 4:27 (quotation, high confidence) · Jer 4:28 (quotation, high confidence) · Jer 4:29 (allusion, high confidence) · Jer 4:30 (quotation, high confidence)
Notes and citation
Summary: The land will be desolate but not utterly destroyed; God's decision is firm, the people flee, and Jerusalem's finery for the demons' festivals cannot save her.
- Theodoret explains "I will not repent" as a human way of speaking, since the Divine is impassible. In the comment on 4:29 the printed text has θαρρεῖν ("take courage"), manuscript B λαθεῖν ("hide"); rendered "find safety".
Cite (SBL): Theodoret, Comm. Jer. 4.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-27
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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.
4.31PG 81
λα'. Ὅτι φωνὴν ὡς ὠδιγούσης ἤκουσα " τοὺς στεναγμούς ' σου, ὡς πρωτοτοχούσης. Παρέστησε διὰ τῆς εἰκόνος τῆς ὀδύνης τὸ μέτρον 30. « Οἵ μοι, ὅτι" ἐχλείπε!: ἡ ψυχή μον ἐπὶ τοῖς ἀνῃρημένοις ᾽". ν» Νόμὴν θεῖον πληροῖ, « Κλαίειν μετὰ κλαιόντων,» καὶ τοῖς τῇ βίδλῳ, φυγεῖν μὲν τὴν τῶν δαιμόνων ἀπάτην, διὰ πάντων δὲ τὸν Θεὸν θεραπεῦσαι. Οὕτω γὰρ δυνησόμεθα, καὶ κατὰ τὸν παρόντα βίον τῆς παρ' αὐτοῦ προνοίας ἀπολαῦσαι, καὶ τῶν μελλόντων ἐπιτυχεῖν ἀγαθῶν - χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ὁ Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ σὺν τῷ παναγίῳ Ἠνεύματι δόξα, τιμὴ, καὶ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
la'. Hoti phōnēn hōs ōdigousēs ēkousa " tous stenagmous ' sou, hōs prōtotochousēs. Parestēse dia tēs eikonos tēs odynēs to metron 30. « Hoi moi, hoti" echleipe!: hē psychē mon epi tois anę̄rēmenois ᾽". n» Nomēn theion plēroi, « Klaiein meta klaiontōn,» kai tois tę̄ bidlǭ, phygein men tēn tōn daimonōn apatēn, dia pantōn de ton Theon therapeusai. Houtō gar dynēsometha, kai kata ton paronta bion tēs par' autou pronoias apolausai, kai tōn mellontōn epitychein agathōn - chariti kai philanthrōpią tou Kyriou hēmōn Ho Iēsou Christou, meth᾽ hou tǭ Patri syn tǭ panagiǭ Ēneumati doxa, timē, kai kratos, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
31. "For I heard a voice as of a woman in labor, your groaning as of one bearing her first child." Through the image he has set forth the measure of the pain. "Woe is me, for my soul faints over those who have been slain." He fulfills a divine law, "to weep with those who weep"; and to those … this book … to flee the deceit of the demons and to serve God in all things. For so we shall be able both to enjoy his providence in the present life and to attain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, with the all-holy Spirit, be glory, honor, and power, now and always, and to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Jer 4:31 (quotation, high confidence) · Rom 12:15 (quotation, high confidence)
Notes and citation
Summary: The prophet weeps over the slain, and the first part of the commentary closes with an exhortation to flee the demons' deceit and serve God, and a doxology.
- The quotation is Rom 12:15. The first part (tome) of the commentary ends here with a doxology. Words are lost after "to those" and "this book" (probably "who read this book he gives counsel"); marked "…". Migne's footnotes at the end of the section (variant readings of 4:26–31) have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); OCR debris (Migne's Latin column)): 6} 6886. Εξο τὶν ἶην πε ὁδί ἱρά} 6 : ἃς δἱ μη ἴθ, 411 ἴῃ συ 81 τὶ. ἴθι “ οἱ πη! τυ ἀ}-ε Υ τα, ἴπ ἃς → ; δου Ἶ Β ἐμπεπυρισμέναι, πχία γος. 1601. 16. τι ὁργ. αὖτ. ἴλος. Ἰοοῖ. ὀργῆς θυμοῦ αὐτοῦ. 71 ἣφ. ΑΒοδῖ ἢ ἢεὺτ. εορίιαν!. 58 “Ὧρμ. Α"οδὶ ἃ» ΠΠοῦγ. 48 Διδ. δέ. Β καὶ διδάσκει, δ. θχῤό. Β λαθεῖν. δ᾽ ἡ ταλ. Τοο. Ἰεει. 9 μέτρον. Β 86. ἐκ πιθαῖο νογβ, ὅ]., φωνὴ θυγατρὸς Σιὼν ἐχλυῤήσεται, καὶ παρήσει τὰς χεῖρας αὖτῆς. Πεϊπέο 506... ἐδήλωσεν διὰ τούτον τὴν τοῦ δέους ὑπερθολὴν " εἶτα ὁ προφήτης. ἢ ὅτι, Β' ῥτσιῃ, ἐγώ, “΄ → .
Cite (SBL): Theodoret, Comm. Jer. 4.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/4-31
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-4-31) · 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.