Commentary on Jeremiah (with Baruch and Lamentations) 35.1–43.2
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 35
35.1PG 81
ἀναμιμνήσκει προῤῥήσεως. Ἔν γὰρ ταῖ; ἡμέραις Ἰωακεὶμ, υἱοῦ Ἰωσίου βασιλέως Ἰούδα, τοὺς νἱοὺς Ῥηχὰό εἰς τὸν θεῖον ναὸν 15 εἰσχγαγεῖν προσετάχθη, καὶ ἐν μιᾷ τῶν αὐλῶν οἴνον τούτοις προσενεγκεῖν. Ἐγὼ ὃὲ, φησὶ, τὸ προσταχθὲν πεπλέρωχα, καὶ κεράμια οἴνου πλήρη προτεθειχὼς, παρηγγύων πιεῖν. ἈΑντίλεγον δὲ ἐκεῖνοι, λέγοντες" Οὐ μὴ πίωμεν" εἷνον- ὅτι ᾿Ιωναδὰθδ υἱὸς Ῥηχὰξ, ὁ πατὴρ ἡμῶν, ἐνετείλατο ἡμῖν", εἰπών" Οὗ μὴ πίητε οἵνον" ὑμεῖς, καὶ οἱ υἱοὶ ὑμῶν, ξως τοῦ αἰῶνος. (ζ.) Καὶ οἰκίας οὐ μὴ οἱκοδομ'σητε"ἢἬ Ἔ καὶ σπέρμα μὴ σπείρητε, καὶ ἀμπειιϊῶνας "8 μὴ φυτεύσητε, μηδὲ ἔστω ὑμῖν " ἀ.1.᾽ ἐν σκηναῖς κατοικήσετε " πάσας τὰς ἡμέρας ὑμῶν " ὅπως ζήσητε ἡμέρας πο.11ὰς ἐπὶ τῆς γῆς, ἐφ᾽ ἧς ὑμεῖς διατρίδετε ἐπ᾿ αὑτῆς. Τούτων δὲ, φησὶν. ἡ εῖς τῶν λόγων ἀκούσαντες, τὰς πατρῴας ἐφυλάξαμεν ἐντολὰς, σὺν ταῖς γυναιξὶ καὶ τοῖς υἱέτ' " καὶ οὔτε οἰκίας ἐδειμάμεθα, οὔτε γεωργίας ἐπεμελήθημεν " ἀλλ᾽ ἐν Α σκηναῖς οἰκοῦντες μέχρι τοῦ παρόντος διετελέσαμεν " νῦν δὲ τῶν Βαδωλωνίων ἐπελθόντων, εἰς τήνδε τὴν πόλιν καταφυγεῖν ἐναγχάσθημεν. θαυμάσαι δὲ ἄξιον καὶ τοῦ πατρὸς τὴν νομοθεσίαν, καὶ τῶν υἱῶν καὶ τῶν ἀπογόνων τὴν εὐπείθειαν " τὸν γὰρ ἀφρόντιδα καὶ ἀκτήμονα βίον ἠγάπησαν, καὶ τὸ πάντων παρασεως, τῆς θείας ἐλπίδος τὸ κατὰ σφᾶς αὐτοὺς ἐξαρτήσαντες. Εἰ δὲ κατὰ τὸν τοῦ νόμου καιρὸν, ὃς οὐκ εἶχε τὴν τελειότητα, διὰ τὴν τῶν νομοθετουμένων ἀσθένειαν, τὴν ἄκραν οὗτοι φιλοσοφίαν ἢσπάσαντο, τίνες ἂν ἐγένοντο τὸν 3 εὐαγγελικὸν ἀκούσαντες νόμον: ᾿Αλλ᾽ ὁ τῶν ὅλων Θεὸς κελεύει τῷ προφήτῃ, ἅπασιν εἰπεῖν τοῖς τὴν Ἱερουσαλὴμ οἰκοῦσιν, ὅτι υὗτοι μὲν τὴν τοῦ πατρὸς φυλάττοντες ἐντολὴν, πιεῖν οὖκ ἠθέλησαν οἶνον " ὑμεῖς δὲ, καὶ προφητικὰς διδασκαλίας νύκτωρ καὶ μεθ᾽ ἡμέραν δεχόμενοι, κατὰ ποὺς ἐμοὺς οὐ πολιτεύεσθε νόμους. Οὗ δὴ χάριν, ὑμῖν ἐπάξω παντοδαπὰς συμφορὰς, τοῖς δὲ τοῦ Ῥηχὰδ ἀπογόνοις, τὴν πατρῴαν φυλάξασιν ἐντολὴν, τὸ χάλλιίστον τῶν ἀγαθῶν ἐπαγγέλλεται. ν
anamimnēskei prorrhēseōs. En gar tai? hēmerais Iōakeim, huiou Iōsiou basileōs Iouda, tous nious Rhēchao eis ton theion naon 15 eischgagein prosetachthē, kai en mią tōn aulōn oinon toutois prosenenkein. Egō hoe, phēsi, to prostachthen peplerōcha, kai keramia oinou plērē protetheichōs, parēngyōn piein. AAntilegon de ekeinoi, legontes" Ou mē piōmen" heinon- hoti ᾿Iōnadathd huios Rhēchax, ho patēr hēmōn, eneteilato hēmin", eipōn" Hou mē piēte hoinon" hymeis, kai hoi huioi hymōn, xōs tou aiōnos. (z.) Kai oikias ou mē hoikodom'sēte"ēĒ E kai sperma mē speirēte, kai ampeiiïōnas "8 mē phyteusēte, mēde estō hymin " a.1.᾽ en skēnais katoikēsete " pasas tas hēmeras hymōn " hopōs zēsēte hēmeras po.11as epi tēs gēs, eph᾽ hēs hymeis diatridete ep᾿ hautēs. Toutōn de, phēsin. hē eis tōn logōn akousantes, tas patrǭas ephylaxamen entolas, syn tais gynaixi kai tois huiet' " kai oute oikias edeimametha, oute geōrgias epemelēthēmen " all᾽ en A skēnais oikountes mechri tou parontos dietelesamen " nyn de tōn Badōlōniōn epelthontōn, eis tēnde tēn polin kataphygein enanchasthēmen. thaumasai de axion kai tou patros tēn nomothesian, kai tōn huiōn kai tōn apogonōn tēn eupeitheian " ton gar aphrontida kai aktēmona bion ēgapēsan, kai to pantōn paraseōs, tēs theias elpidos to kata sphas autous exartēsantes. Ei de kata ton tou nomou kairon, hos ouk eiche tēn teleiotēta, dia tēn tōn nomothetoumenōn astheneian, tēn akran houtoi philosophian ēspasanto, tines an egenonto ton 3 euangelikon akousantes nomon: ᾿All᾽ ho tōn holōn Theos keleuei tǭ prophētę̄, hapasin eipein tois tēn Hierousalēm oikousin, hoti hyytoi men tēn tou patros phylattontes entolēn, piein ouk ēthelēsan oinon " hymeis de, kai prophētikas didaskalias nyktōr kai meth᾽ hēmeran dechomenoi, kata pous emous ou politeuesthe nomous. Hou dē charin, hymin epaxō pantodapas symphoras, tois de tou Rhēchad apogonois, tēn patrǭan phylaxasin entolēn, to challiiston tōn agathōn epangelletai. n
… he recalls a prediction. In the days of Jehoiakim son of Josiah king of Judah he was commanded to bring the sons of Rechab into the divine temple and to offer them wine in one of the courts. I fulfilled the command, he says; I set out jars full of wine and urged them to drink. But they refused, saying: "We will not drink wine; for Jonadab son of Rechab, our father, commanded us, saying: You shall not drink wine, you and your sons, for ever; and you shall not build houses, nor sow seed, nor plant vineyards, nor have any; but you shall live in tents all your days, so that you may live many days on the land on which you sojourn." Having heard these words, he says, we have kept our father's commands, with our wives and sons; we have neither built houses nor taken up farming, but have continued until now living in tents. But now that the Babylonians have come, we have been forced to take refuge in this city. Worthy of admiration are both the father's legislation and the obedience of his sons and descendants: they loved a life without cares and without possessions, and … hanging their own lot on the divine hope. If in the time of the law, which did not have perfection because of the weakness of those who received the law, these men embraced the highest philosophy, what would they have become had they heard the gospel law? But the God of all bids the prophet tell all the inhabitants of Jerusalem: These men, keeping their father's command, would not drink wine; but you, though you receive prophetic teaching night and day, do not live by my laws. For this reason I will bring on you calamities of every kind. To the descendants of Rechab, who kept their father's command, he promises the finest of good things.
Textual problem in this passage: see the notes.
Jer 35:1–5 (42:1-Jer LXX) (allusion, high confidence) · Jer 35:6–7 (42:6-Jer LXX) (quotation, high confidence) · Jer 35:8–17 (42:8-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: The Rechabites' obedience to their ancestor's rule of no wine, houses, or farming shames Judah's disobedience to God and shows a "philosophy" admirable even under the law.
- Jer 35:1–17 (LXX 42:1–17) summarized, with 35:6–7 quoted. The opening words of the section are lost in the scan. "Philosophy" is Theodoret's usual word for the ascetic life. A block of Migne's footnotes is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnotes): 12 - δ, τὶ διαθ. μ. [18 αιοσας Οτλῦ. 1" ἐπ. Εὰ. εἰς -- διχαυτ. 5]. αποαμ8 να}. 564. γο0. ἰδεῖ. οβῖ, ἐργάζεσθαι αὐτῷ. 15 Τοὺς --- μόσχου. [18 [ἐγο γα. τύσ, Ἰοσὶς πὸ αἰμίπν ἃ Ἠομτγ, τγϑοϑάϊι, 15. Β νεών, " Β οἰκοδομήσετε. ν" ἀμπ.--- ἔστω, {πὰ [ογ» ανρὺν 56} τοῦ. Ἰόοιΐο ὁδὶ, ἀμπελὼν οὐκ ἔσται. → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Jer. 35.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/35-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/35-1
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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.
35.19PG 81
ιθ΄. Οὐ μὴ ἐκλείψει", φησὶν, ἀνὴρ ἐκ τῶν υἱῶν ὠπὸν μου, πάσας τὰς ἡμέρας τῆς γῆς. Ἰστέον μέντοι, ὡς ἅπας ἐκείνους φυλάττων τοὺς νόμους, υἱὸς … τῶν εὐαγγελικῶν ἐπακούσαντες νόμων.
ith΄. Ou mē ekleipsei", phēsin, anēr ek tōn huiōn ōpon mou, pasas tas hēmeras tēs gēs. Isteon mentoi, hōs hapas ekeinous phylattōn tous nomous, huios … tōn euangelikōn epakousantes nomōn.
"There shall not fail," he says, "a man of the sons [of Jonadab, standing before] me all the days of the earth." One must know, however, that everyone who keeps those laws is a son [of Jonadab] … who have heard the gospel laws.
Textual problem in this passage: see the notes.
Jer 35:19 (42:19 LXX) (quotation, high confidence)
Notes and citation
Summary: The Rechabite line will never fail, for whoever keeps such a rule of life is a son of Jonadab.
- Lemma: Jer 35:19 (LXX 42:19); words lost in the scan are supplied in brackets. The last words ("who have heard the gospel laws") are a line displaced by the scan into the next section and restored here by a logged correction; the words that joined them to the sentence are lost.
Notes on the original text
- Digital text corrected (line displaced by the scan into section 36.1, restored; the intervening words are lost): ἐκείνους φυλάττων τοὺς νόμους, υἱὸς → ἐκείνους φυλάττων τοὺς νόμους, υἱὸς … τῶν εὐαγγελικῶν ἐπακούσαντες νόμων..
Cite (SBL): Theodoret, Comm. Jer. 35.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/35-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/35-19
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-35-19) · 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.
Chapter 36
36.1PG 81
Μετὰ ταῦτα λέγει, ὡς προσετάχθη πᾶσαν συγγράψαι τὴν προφητείαν. Κεφραλίδα 3 δὲ βιδλίου καλεῖ τὰ εἰλήματα, οἷς μέχρι τοῦ παρόντος φίλον Ἵουδαίοις χεχρῇαθαι. Εἰκὸς γὰρ, φησὶν, ἀχριδέστερον αὐτοὺς μεμαθηκότας τὰ ἀπειληθέντα κακὰ, διὰ τῆς μεταμελείας τῆς σωτηρίας τυχεῖν " ποιεῖ δὲ τὺ προσταχθὲν ὁ προφήτης. Καὶ αὐτὸς μὲν, ὑπὸ τῆς ξίας ἐνεργούμενος χάριτος, προσέφερε τοὺς χρηαμούς " ἔγραφε δὲ τούτους ὁ Βαρούχ. Καὶ ἐπειδήπερ εἰς τὸν θεῖον νεὼν εἰσελθεῖν ἐκωλύετο, (χαθεῖρχτο γὰρ,) τῷ Βαροὺχ παρεγγυᾷ ἀναγνῶναι τῷ λαῷ τὰ συγγεγραμμένα " καὶ συχνοῦ διελθόντος χρόνον, δημοτελοῦς ἐπιτελουμένης νηστείας, ὁ Βαροὺχ ἀνέγνω πὴν προφητείαν " εἷς δὲ τῶν ἀκουσάντων, εὐσεθέστερον κινηθεὶς, μηνύει τοῖ; ἄρχουσι τὰ ἠπειλημένα κακά" οἱ δὲ τὸν Βαρουχ μετεστείλαντο, καὶ ἀναγνῶναι προσέταξαν, καὶ δέους ἐμπλησθέντες τὸν τούτων μαθεῖν ἐσπούδασαν συγγραφέα. Ὁ δὲ Βαροὺχ ἐδίδαξεν, ὡς Ἱερεμίας ὑπὸ «ἧς θείας ἐμπνεόμενος χάριτος ταῦτά μοι παρηγγύησε γράψαι. Οἱ δὲ ἄρχον τῆς τὸ βιδλίον ἔδοσαν τῷ βασιλικῷ γραμματεῖ " τῷ δὲ Βαροὺχ φυγεῖν παρηγγύησαν " ἐμήνυσαν δὲ τὰ συγγεγραμμένα τῷ βασιλεῖ. Ὁ δὲ ἤγαγε μὲν τὸν γραμματέα, καὶ ἀναγνῶναι κελεύει. Δυσσεδὴς δὲ ὧν, καὶ ᾿ παράνομος, τὰς ἀναγινωσχομένας ἐκτέμνων σελίδας τῷ πυρὶ παρεδίδου τ" διὰ γὰρ τὴν τοῦ χειμῶνος ὥραν κδ΄, Καὶ οὐκ ἐζήτησαν ᾿ὅ, φησὶ, τὸν Κύριον '" τὰ ἱμάτια αὐτῶν ὁ βασιμϊεὺς καὶ πάντες" οἱ παῖδες αὐτοῦ, οἱ ἀκούσαντες πάντας τοὺς «1όγους τούτους. "᾿Αλλ ὥσπερ τούτων τὴν πΐπαιαν ἐσχάτὴν ἀναλγησίαν "" κατηγορεῖ, οὕτως ἐπαινεῖ τὸν "δ. Ὑπέθεντο γὰρ οὗτοι τῷ βασιλεῖ, μὴ "5 χατσχαῦσαι τὸ βιβλίον, καὶ οὐκ ἤκουσεν αὐτῶν. Οὐκ ἠρκέσθη δὲ τῇ παρανομίᾳ ὁ δυσσεύῃς βασιλεύς " ἀλλὰ τὸν Βαροὺχ καὶ τὸν Ἱερεμίαν συλληφθῆναι προῦἐταξεν. Ὃ δὲ τῶν ὅλων Θεὸς τῷ “Ἱερεμίᾳ χελεύε: ἐν ἑτέρῳ βιθλίῳ τοὺς προτέρους λόγους συγγράψαι. Ὁ ὁ ὃὲ θεῖος νόμος μεμένηχὲν ἀδλαθής. Οὕτω καὶ τοῦ ληφθέντος σώματος πεπονθότος, ὁ Λόγος δ' μεμένηχεν ἀπαθής “ εἰπεῖν δὲ ἡ προφήτης καὶ τῷ Ἰωακεὶμ ἐκελεύσθη ταῦτα. κθ', λ΄. Τάδε 35 Λέγει Κύριος, Σὺ κατέκαυσας Βαδυϊῶγος, καὶ διαφθερεῖ τὴν γὴν ταύτην, καὶ ἀπ᾿ αὑτῆς ἄγθρωπος καὶ κτῆνος. Διὰ τοῦτο οὕτως εἶπε Κύριος ἐπὶ ᾿Ιωακεὶμ βασιλέα ὃ ὦ Ἰούδα, Οὐκ ἔσται αὐτῷ καθήμενος ἐπὶ θρόνου Δαδὶδ, καὶ τὸ θνησιμαῖον αὑτοῦ ἔσται ἐῤῥιμμένον ἐν τῷ καύματι τῆς ἡμέρας, καὶ ἕν τῷ παγετῷ τῆς ᾿Αψευδὴς ἡ προφητεία, Εἰ γὰρ καὶ ἐβασίλευσεν Ἰεχονίας ὁ υἱὸς αὐτοῦ, ἀλλὰ μετὰ τρεῖς μῆνας ἀπήχθη αἰχμάλωτος. ᾿Απειλεῖ δὲ αὐτῷ καὶ παντὶ τῷ οἴκῳ ὅδ τὸν ὅλεθρον, καὶ τῇ πόλει τὴν ἐρημέαν, καὶ τῷ λαῷ τὰ προῤῥηθέντα κακά. Πεπλήρωκε δὲ πάλιν τὸ προσταχθὲν ὁ προφήτης, καὶ γέγραφε πάλιν τὴν προφητείαν, τοῦ Βαροὺχ ὑπουργήσαντος. « Καὶ προσετέθησαν, φησὶν, ἔτι ἐν αὐτῷ λόγοι πλείονες ᾿' βασιλεὺς ἀκούσας τῶν ἀπειλῶν, πολλαπλασίως γενέσθαι ταύτας προσέταξεν ὁ Δεσπότης. Ἡμεῖς δὲ, παροι ι] πὴ ἀιοαας καλῶ, καὶ τὰς θείας δείσωμεν ἀπειλὰς, καὶ ταῖς ἀγαθαῖς πιστεύσωμεν ὑποσχέσεσιν, καὶ ἀξίως περιπατήσωμεν τῆς κλήσεως, ἧς ἐκλήθημεν, ἵνα καὶ τῶν ἀπειλῶν τὴν πεῖραν ἐχφύγωμεν, καὶ ὑπισχνουμένων ᾿ ἀπολαύσωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Ὁ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν
Meta tauta legei, hōs prosetachthē pasan syngrapsai tēn prophēteian. Kephralida 3 de bidliou kalei ta eilēmata, hois mechri tou parontos philon Hioudaiois chechrę̄athai. Eikos gar, phēsin, achridesteron autous memathēkotas ta apeilēthenta kaka, dia tēs metameleias tēs sōtērias tychein " poiei de ty prostachthen ho prophētēs. Kai autos men, hypo tēs xias energoumenos charitos, prosephere tous chrēamous " egraphe de toutous ho Barouch. Kai epeidēper eis ton theion neōn eiselthein ekōlyeto, (chatheirchto gar,) tǭ Barouch parengyą anagnōnai tǭ laǭ ta syngegrammena " kai sychnou dielthontos chronon, dēmotelous epiteloumenēs nēsteias, ho Barouch anegnō pēn prophēteian " heis de tōn akousantōn, eusethesteron kinētheis, mēnyei toi? archousi ta ēpeilēmena kaka" hoi de ton Barouch metesteilanto, kai anagnōnai prosetaxan, kai deous emplēsthentes ton toutōn mathein espoudasan syngraphea. Ho de Barouch edidaxen, hōs Hieremias hypo «hēs theias empneomenos charitos tauta moi parēngyēse grapsai. Hoi de archon tēs to bidlion edosan tǭ basilikǭ grammatei " tǭ de Barouch phygein parēngyēsan " emēnysan de ta syngegrammena tǭ basilei. Ho de ēgage men ton grammatea, kai anagnōnai keleuei. Dyssedēs de hōn, kai ᾿ paranomos, tas anaginōschomenas ektemnōn selidas tǭ pyri paredidou t" dia gar tēn tou cheimōnos hōran kd΄, Kai ouk ezētēsan ᾿ho, phēsi, ton Kyrion '" ta himatia autōn ho basimïeus kai pantes" hoi paides autou, hoi akousantes pantas tous «1ogous toutous. "᾿All hōsper toutōn tēn pïpaian eschatēn analgēsian "" katēgorei, houtōs epainei ton "d. Hypethento gar houtoi tǭ basilei, mē "5 chatschausai to biblion, kai ouk ēkousen autōn. Ouk ērkesthē de tę̄ paranomią ho dysseuę̄s basileus " alla ton Barouch kai ton Hieremian syllēphthēnai prouetaxen. Ho de tōn holōn Theos tǭ “Hieremią cheleue: en heterǭ bithliǭ tous proterous logous syngrapsai. Ho ho hoe theios nomos memenēchen adlathēs. Houtō kai tou lēphthentos sōmatos peponthotos, ho Logos d' memenēchen apathēs “ eipein de hē prophētēs kai tǭ Iōakeim ekeleusthē tauta. kth', l΄. Tade 35 Legei Kyrios, Sy katekausas Badyïōgos, kai diaphtherei tēn gēn tautēn, kai ap᾿ hautēs agthrōpos kai ktēnos. Dia touto houtōs eipe Kyrios epi ᾿Iōakeim basilea ho ō Iouda, Ouk estai autǭ kathēmenos epi thronou Dadid, kai to thnēsimaion hautou estai errhimmenon en tǭ kaumati tēs hēmeras, kai hen tǭ pagetǭ tēs ᾿Apseudēs hē prophēteia, Ei gar kai ebasileusen Iechonias ho huios autou, alla meta treis mēnas apēchthē aichmalōtos. ᾿Apeilei de autǭ kai panti tǭ oikǭ hod ton holethron, kai tę̄ polei tēn erēmean, kai tǭ laǭ ta prorrhēthenta kaka. Peplērōke de palin to prostachthen ho prophētēs, kai gegraphe palin tēn prophēteian, tou Barouch hypourgēsantos. « Kai prosetethēsan, phēsin, eti en autǭ logoi pleiones ᾿' basileus akousas tōn apeilōn, pollaplasiōs genesthai tautas prosetaxen ho Despotēs. Hēmeis de, paroi i] pē aioaas kalō, kai tas theias deisōmen apeilas, kai tais agathais pisteusōmen hyposchesesin, kai axiōs peripatēsōmen tēs klēseōs, hēs eklēthēmen, hina kai tōn apeilōn tēn peiran echphygōmen, kai hypischnoumenōn ᾿ apolausōmen agathōn, chariti kai philanthrōpią tou Ho Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa prepei, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn
After this he says that he was commanded to write down the whole prophecy. By "the roll of a book" he means the scrolls, which the Jews like to use to this day. For it is likely, he says, that having learned more exactly the evils threatened, they would obtain salvation through repentance. The prophet does what was commanded: he himself, moved by the divine grace, delivered the oracles, and Baruch wrote them down. And since he was prevented from entering the divine temple (for he was shut up), he urges Baruch to read to the people what had been written. After a considerable time, when a public fast was being held, Baruch read the prophecy. One of the hearers, moved by greater piety, reported the threatened evils to the rulers. They sent for Baruch and ordered him to read, and, filled with fear, were eager to learn who had written these things. Baruch explained that Jeremiah, inspired by the divine grace, had charged him to write them. The rulers gave the book to the royal scribe, urged Baruch to flee, and reported the contents to the king. He brought in the scribe and ordered him to read. But being ungodly and lawless, he cut off the pages as they were read and handed them to the fire; for because of the winter season … "And they did not seek the Lord," he says, "[nor tear] their garments, the king and all his servants who heard all these words." But just as he accuses their … and extreme insensibility, so he praises those who urged the king not to burn the book; and he did not listen to them. Nor was the ungodly king content with this lawlessness: he ordered Baruch and Jeremiah to be arrested. But the God of all commands Jeremiah to write the former words in another book; and the divine law remained unharmed. So too, when the body that was assumed suffered, the Word remained impassible. The prophet was ordered to tell Jehoiakim this as well: "Thus says the Lord: You burned [this book, saying: Why have you written in it that the king of] Babylon [will surely come] and destroy this land, and man and beast will cease from it? Therefore thus says the Lord concerning Jehoiakim king of Judah: He shall have no one sitting on the throne of David, and his corpse shall be thrown out in the heat of the day and in the frost of the night." The prophecy is not false. For even though Jeconiah his son reigned, he was carried off captive after three months. He threatens destruction on him and his whole house, desolation on the city, and on the people the evils foretold. The prophet again fulfilled the command and wrote the prophecy again, with Baruch's help. "And many more words," he says, "were added to it"; [for since] the king, on hearing the threats, [was not changed,] the Master ordered them to be multiplied. But let us … both fear the divine threats and believe the good promises, and walk worthily of the calling with which we were called, so that we may escape the experience of the threats and enjoy the good things promised, by the grace and love for humankind of our Lord Jesus Christ, with whom glory befits the Father, with the all-holy Spirit, now and always and to the ages of ages. Amen.
Jer 36:1–23 (43:1-Jer LXX) (allusion, high confidence) · Jer 36:24 (43:24 LXX) (quotation, high confidence) · Jer 36:25–28 (43:25-Jer LXX) (allusion, high confidence) · Jer 36:29–30 (43:29-Jer LXX) (quotation, high confidence) · Jer 36:31 (43:31 LXX) (allusion, medium confidence) · 2 Kgs 24:8–12 (allusion, medium confidence) · Jer 36:32 (43:32 LXX) (quotation, high confidence) · Eph 4:1 (allusion, high confidence)
Notes and citation
Summary: Baruch writes and reads Jeremiah's prophecies; Jehoiakim burns the scroll, but the word survives in a new copy, as the Word remained impassible when his body suffered, and Jehoiakim is doomed. The tome closes with an exhortation and doxology.
- Jer 36 (LXX 43), which has no verse numbers in Migne: 36:1–23 summarized; lemmas 36:24, 29–30. "Roll of a book" (κεφαλὶς βιβλίου): the LXX phrase. The comparison between the rewritten book and the impassible Word is Theodoret's, translated as written. Many blocks of Migne's Latin column and footnotes are removed by logged corrections; words lost with them are marked "…" or supplied in brackets. A displaced line belonging to section 35.19 is moved there. Jeconiah's three-month reign: 2 Kgs 24:8–12.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris and Migne's footnotes; a displaced line restored in 35.19; Latin column debris inside a word; Latin column debris; words of the text lost; Latin debris; Latin debris inside a word; Latin debris inside a word (ἐβασί-λευσεν); Latin debris; words of the lemma lost; Migne's footnotes): δός γ πὶ : οπ)διβ[ ϊς 10οἷς ὶ. τὰς γί ἤρυβ, ρο παι οΟηβοουΐυγοβ 6856 (ἐπι. [2] Εἰ ο εὲ → ; Ὦ εἰρίϊθυι8 {γ] ] ΠΟ Π 68, 4188 σοπη πη μα θαίαγ → ; ἅνθ- Ὀδηιϊ " αι πος βου μβ᾽88εῖ, Βαγθοἢ δι 6 πὶ ταν ἰιοὺ- "0 Ε τῶν εὐαγγελικῶν ἐπακούσαντες νόμων. 5" ες, ἱοριὶο, " κεφ, βιόλ. Αρι ΕΚΚ,, ἴῃ τοι Ββος οαρίῖα ἰδῷ. γε] χαρτίον, νοὶ χάρτην, γε] Οϑὲ ἴγ} Δ → ; γεπ5. 2. κἰ ποὴ σι δὶθογι,, οἷι, Ποηιίγιι, → ; Νοριπὶ δίοα!. που πα. οχίγοναιη. δ Πρ ΠΙδίοηὶ οτἱ- → ; : 56 ἰαπαι ΕἸΠἈΠΙ πο οἱ Ἰ)α]αἴδη, οἱ → ; Ὑπ- [αἰ τὸχ ἔθεντο → Ὑπέθεντο; ἱπηρίπι5. ἰδ! χαϊίαιο. ρουροίγαια τ απ οἰἴαπη Βαγα- λίον → βλίον; [97,98] Αι Ῥοι5. ἀπ νουβοσα αὶ ΡυΒοΟρὶ, δογοιηΐο → ; πε- Διο) ὁδὲ πονθότος → πεπονθότος; δ δἰδιὶ κθ' → κθ'; τ ἴῃ θα. ἰομιο οἱ μι- → ; Διὴ δ Νὴ ονὶ οἱ, σιὶ δοίθαι διιροὸν τοῦτο → Διὰ τοῦτο; δίνην ἱμιογάϊι οἱ αὐ οἰ γον ποείοηι. (ον ἰδϑα → ; ξύατ!δὲ πρὶ ον λευσεν → ἐβασίλευσεν; Εχβοζυλι5. δῖ ἰιογιιπὶ Ῥγορ οί τηαπάήδίιπ), οἱ πϊ- → ; πἰδίοσῖο Βαγυ ον ᾿Δογιιλ ΟΡ ρο 6 ργοροιίαπι, ε Ἐὸ. → ; αι γο- → ; περι- ἮΡΙ θν (δὴν οἱ θοπΙ θη το πὶ ΠΟπλΪ πὶ ποϑίτὶ 105ῖι πατήσωμεν → περιπατήσωμεν; πάντ, Βργη). Θεός, δ᾽ Τάδε, χ, τι Δ. 5 οἴκῳ. Β Δ. αὐτοῦ. 6 Β πλείους, 57 ἤ. → .
Topics: Christology, Scripture and canon
Cite (SBL): Theodoret, Comm. Jer. 36.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/36-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/36-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 37
37.1PG 81
Μέλλων ὁ θεσπέσιος προφήτης τὰ κατὰ τὴν ἅλωσιν ἐξηγεῖσθαι τῆς πόλεως, διδάσκει πρῶτον ποίαν ἄγων ἡλικέαν ἤρξατο τῆς βασιλείας ὁ Σεδεκίας, καὶ πόσον ἐδασίλευσε χρόνον " καὶ ὅτι κατὰ τὸν τῆς πολιορκίας καιρὸν, τὰς κατ᾽ αὐτοῦ καὶ τῆς πόλεω; εἰρημένας ὑπὸ τοῦ προφήτου προῤῥήσεις μαθὼν, ἀποστείλας τινὰς παρεγχάλεσεν αὐτὸν τὰς ὑπὲρ αὐτοῦ πρεσδείας προσενεγκεῖν τῷ Θεῷ ᾿ κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν οὐ δεσμωτήριον ᾧκει, ἀλλ᾽ ἀδεῶς ἐν τῇ πόλει διῆγε. Τῶν ὃὲ Βαδυλωνίων πολιορκούντων τὴν πόλιν, ἧκον εἰς ἐπικουρίαν τῶν Ἰουδαίων οἱ Αἰγύπτιο!, δηλονότι τοῦ βασιλέως εἰς συμμαχίαν αὐτοὺς καλέσαντος. Ἰοῦτο δὲ μαθόντες Χαλδαῖοι, τῆς πολιορκίας ἀπέστησαν. Ὃ τοίνυν Δεσπότης Θεὸς τῷ βασιλεῖ καὶ τοῖς ἄρχουσιν εἰπεῖν παρηγγύησε τῷ προφήτῃ, μήτε τῇ ᾿πῶν Αἰγυπτίων ἐπικουρίᾳ θαῤῥῆσαι, μήτε τῶν Χαλδαίων καταφρονῆσαι " οἱ γὰρ Αἰγύπτιοι: χαταλήψονται τὴν ἐνεγχοῦσαν ὡς τάχιστα, καὶ οἱ Χαλδαΐοι πάλιν ἀναστρέψαντες, καὶ πολιορχήσουσι τὴν πόλιν, καὶ πυρὶ 33. παραδώσουσι. Καὶ διδάσκων, ὡς αὐτὸς κατ᾽ αὐτῶν τὴν ψῆφον ἐξήνεγκεν, ἐπιφέοε: καὶ ταῦτα" ν. Ἀ.11᾽ ἐὰν πατάξητε πᾶσαν τὴν δύναμιν τῶν Χαλδαίων τῶν πολεμούντων " ὑμᾶς, καὶ καταἕκαστος ἐν τῇ σκηνῇ " αὑτοῦ, οὗτοι ἀναστήσονται. καὶ κατακαύσουσι τὴν πόλιν ταύτην ἂν πυρί. Μὴ γὰρ δὴ νομίσητε τὴν τῶν Χαλδαίων ῥώμὴν "5 περιγίγνεσθαι. ᾿Αρχοῦσι γὰρ εἰς ὑμετέραν πανολεθρίαν καὶ ὀλίγοι τραυματίαι, δι᾽ ἀσθένειαν καταλειφθέντες ἐν ταῖς σκηναῖς “ ἀσθενεῖς γὰρ ὑμᾶς ἡ ἁμαρτία πεποίηκεν. Εἶτα διδάσκει, ὡς ἀναχωχῆς τινος αὐτοῖς γενομένης διὰ τὴν τῶν Χαλδαίων ὑποχώρησιν, αὐτὸς μὲν πρὸς τοὺς οἰκείους αὑτοῦ ἐξελὴλυθε, πρίασθαι ἄρτους βουλόμενος " Σερουῖα "5 δέ τις ὑποπτεύσας αὐτὸν πρὸς τοὺς πολεμίους πεφευγέναι, εἰσήγγειλε παρὰ τοῖς ἄρχουσιν" οἱ δὲ ἀκούσαντες χαθεῖρξαν αὐτὸν, οὐκ εἰς τὴν δημοσίαν εἰρκτὴν, « ἐπεπλήρωτο " γὰρ, φησὶν, ἐκείνη, » ἀλλ᾽ εἰς τὸν οἶκον Ἰωνάθαν τοῦ γραμματέως " συχνῶν δὲ σῶν ἡμερῶν, μεταπέμπεται μὲν αὐτὸν χρύθδην ὁ Σεδεκίας, καὶ ἔρεται, εἰ ἔστι λόγος παρὰ Κυρίου " ὁ δὲ προφήτης αὐτῷ προλέγει τὴν ἅλωτιν " μετὰ δὲ τὴν πρόῤῥησιν, αἰτιᾶται τὴν εἰς αὐτὸν γεγενημένην
Mellōn ho thespesios prophētēs ta kata tēn halōsin exēgeisthai tēs poleōs, didaskei prōton poian agōn hēlikean ērxato tēs basileias ho Sedekias, kai poson edasileuse chronon " kai hoti kata ton tēs poliorkias kairon, tas kat᾽ autou kai tēs poleō? eirēmenas hypo tou prophētou prorrhēseis mathōn, aposteilas tinas parenchalesen auton tas hyper autou presdeias prosenenkein tǭ Theǭ ᾿ kat᾽ ekeinon de ton kairon ou desmōtērion hǭkei, all᾽ adeōs en tę̄ polei diēge. Tōn hoe Badylōniōn poliorkountōn tēn polin, hēkon eis epikourian tōn Ioudaiōn hoi Aigyptio!, dēlonoti tou basileōs eis symmachian autous kalesantos. Iouto de mathontes Chaldaioi, tēs poliorkias apestēsan. Ho toinyn Despotēs Theos tǭ basilei kai tois archousin eipein parēngyēse tǭ prophētę̄, mēte tę̄ ᾿pōn Aigyptiōn epikourią tharrhēsai, mēte tōn Chaldaiōn kataphronēsai " hoi gar Aigyptioi: chatalēpsontai tēn enenchousan hōs tachista, kai hoi Chaldaïoi palin anastrepsantes, kai poliorchēsousi tēn polin, kai pyri 33. paradōsousi. Kai didaskōn, hōs autos kat᾽ autōn tēn psēphon exēnenken, epipheoe: kai tauta" n. A.11᾽ ean pataxēte pasan tēn dynamin tōn Chaldaiōn tōn polemountōn " hymas, kai kataekastos en tę̄ skēnę̄ " hautou, houtoi anastēsontai. kai katakausousi tēn polin tautēn an pyri. Mē gar dē nomisēte tēn tōn Chaldaiōn rhōmēn "5 perigignesthai. ᾿Archousi gar eis hymeteran panolethrian kai oligoi traumatiai, di᾽ astheneian kataleiphthentes en tais skēnais “ astheneis gar hymas hē hamartia pepoiēken. Eita didaskei, hōs anachōchēs tinos autois genomenēs dia tēn tōn Chaldaiōn hypochōrēsin, autos men pros tous oikeious hautou exelēlythe, priasthai artous boulomenos " Serouia "5 de tis hypopteusas auton pros tous polemious pepheugenai, eisēngeile para tois archousin" hoi de akousantes chatheirxan auton, ouk eis tēn dēmosian eirktēn, « epeplērōto " gar, phēsin, ekeinē, » all᾽ eis ton oikon Iōnathan tou grammateōs " sychnōn de sōn hēmerōn, metapempetai men auton chrythdēn ho Sedekias, kai eretai, ei esti logos para Kyriou " ho de prophētēs autǭ prolegei tēn halōtin " meta de tēn prorrhēsin, aitiatai tēn eis auton gegenēmenēn
About to relate the events of the capture of the city, the inspired prophet first teaches at what age Zedekiah began to reign and how long he reigned; and that at the time of the siege, having learned the predictions the prophet had made against him and the city, he sent some men and asked him to offer intercession for him to God. At that time he was not living in prison but went about the city without fear. While the Babylonians were besieging the city, the Egyptians came to help the Jews, evidently because the king had called them into alliance. On learning this the Chaldeans withdrew from the siege. The Master God, then, charged the prophet to tell the king and the rulers neither to trust in the help of the Egyptians nor to despise the Chaldeans; for the Egyptians will very soon go back to the land that bore them, and the Chaldeans will return, besiege the city, and give it to the fire. And teaching that he himself had passed sentence on them, he adds this too: "Even if you strike the whole force of the Chaldeans who fight against you, and there are left [wounded men], each in his tent, these will rise up and burn this city with fire." Do not think that it is the strength of the Chaldeans that prevails. A few wounded men, left in the tents because of weakness, are enough for your utter destruction; for sin has made you weak. Then he teaches that when there was a respite for them through the withdrawal of the Chaldeans, he went out to his own people, wishing to buy bread. But one Serouias, suspecting that he was deserting to the enemy, denounced him to the rulers; and they, hearing it, shut him up, not in the public prison ("for that was full," he says) but in the house of Jonathan the scribe. After many days Zedekiah sends for him secretly and asks whether there is a word from the Lord. The prophet foretells the capture to him; and after the prediction he complains of the [treatment] done to him
Jer 37:1–9 (44:1-Jer LXX) (allusion, high confidence) · Jer 37:10 (44:10 LXX) (quotation, high confidence) · Jer 37:11–17 (44:11-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: During a lull in the siege, when Egypt's army approached, Jeremiah warns that even wounded Chaldeans would burn the city; he is arrested as a deserter and tells Zedekiah privately that the city will fall.
- Jer 37 (LXX 44): 37:1–9 and 11–17 summarized; lemma 37:10. "Serouias" is the LXX's form of the name Irijah (37:13). "For that was full" is not in the biblical text; Theodoret's paraphrase. Latin column debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris inside a word; Latin debris): ἀΐδὰ θεὲ Ἰρίαν θοιμηΐηυς δια ᾿γορ ιοίαν, τ ἀδπυμίίος → ; Β γραὶ οἱ ργποῖρίδυ8, πὸ → ; αιιδηηρτὶ πη πὶ ἰπ ραιγ πὶ γονοτίθηιυγ, οἱ Ομα] δαὶ → ; ὁ ᾿δί ἐμίον' 608 τοί οὶ γοϑ 511οὔ» δὲ → ὁ δὲ; μετὰ δὲ Ὁ ποπῆ: τὴν → μετὰ δὲ τὴν.
Cite (SBL): Theodoret, Comm. Jer. 37.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/37-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/37-1
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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.
37.18PG 81
ιη΄, τθ’, Τί γὰρ, φησὶν, ἠδίκησά σε", καὶ τοὺς παῖδάς σου", ὅτι ἐδώκατέ με εἷς τὸν οἶκον τῆς φυϊαχῆς; Καὶ ποῦ εἰσιν οἱ προρῆται ὑμῶν οἱ βασι.λεὺς Βαδυιϊῶνος ἐφ᾽ ὑμᾶς ἐπὶ τὴν γῆν ταὐύτην"; Τῶν πραγμάτων, φησὶ, δειξαμένων "' τὴν τῆς ἐμῆς προφητείας ἀλήθειαν, τῶν δὲ ὑμετέρων προφητῶν τὴν ψευδολογίαν, ἔδει κρίναι δικαίως, καὶ τοὺς ψευδομένους " ἀπαιτῆσαι δίκας, οὐ τὸν τὰ ἀληθῇ προμηνύσαντα. Εἶτα παρακαλεῖ τῆς οἰκίας ἀπαλλαγῆναι τοῦ γραμματέως. Ὃ δὲ Σεδεκίας ἐκεῖθεν μὲν αὑτὸν ἐξήγαγεν, εἰς δὲ τὸ δημόσιον αὑτὸν ἐξέπεμψε δεσμωτήριον, καὶ ἄρτον ἕνα καθ᾽ ἑχάττην
iē΄, tth’, Ti gar, phēsin, ēdikēsa se", kai tous paidas sou", hoti edōkate me heis ton oikon tēs phyïachēs? Kai pou eisin hoi prorētai hymōn hoi basi.leus Baduiïōnos eph᾽ hymas epi tēn gēn tauytēn"? Tōn pragmatōn, phēsi, deixamenōn "' tēn tēs emēs prophēteias alētheian, tōn de hymeterōn prophētōn tēn pseudologian, edei krinai dikaiōs, kai tous pseudomenous " apaitēsai dikas, ou ton ta alēthę̄ promēnysanta. Eita parakalei tēs oikias apallagēnai tou grammateōs. Ho de Sedekias ekeithen men hauton exēgagen, eis de to dēmosion hauton exepempse desmōtērion, kai arton hena kath᾽ hechattēn
"What wrong have I done you," he says, "or your servants, [or this people,] that you have put me in the house of the prison? And where are your prophets who [prophesied to you, saying: The] king of Babylon [shall not come] against you, against this land?" Now that the events, he says, have shown the truth of my prophecy and the lying of your prophets, you ought to judge justly and exact punishment from the liars, not from the one who foretold the truth. Then he begs to be released from the scribe's house. Zedekiah brought him out of it, but sent him to the public prison, and [had] one loaf [given him] each day …
Jer 37:18–19 (44:18-Jer LXX) (quotation, high confidence) · Jer 37:20–21 (44:20-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: Jeremiah protests his unjust imprisonment, since events have proved him right and the false prophets wrong; Zedekiah moves him to the public prison with a daily loaf.
- Lemmas: Jer 37:18–19 (LXX 44:18–19), with 37:20–21 summarized. Words lost in Latin debris are supplied in brackets; debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris): αἴεεῖ, οἱ δετυος (108, μι η16 ἐγ αὐεγ οἶδ ἐπ ἀονιμνι ει- Δ → ; εἰοαϊ 2 Γι αὐἱ δι πὰ ϊἀδ [15 αυΐ οὐκὶ, 568 του δῖ οὐδ ἴῃ → .
Cite (SBL): Theodoret, Comm. Jer. 37.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/37-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/37-18
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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 38
38.1PG 81
κατὰ τῆς πόλεως γεγενημένας ὑπὸ τοῦ προφήτου προῤῥήσεις " (ἔλεγε γὰρ τοὺς μὲν αὐτομολοῦντας πρὸς τοὺς Χαλδαίους σωτηρίας ἀπολαύσεσθαι, τοὺς δέ γε τῆς πολιορκίας ἀνεχομένους ὀλέθρῳ παραδοθήσεσθαι), παροξύνουσι κατὰ τοῦ προφήτου τὸν βασιλέα, φήσαντες αὑτὸν χαυνοῦν τῶν πολεμεῖν " δυναμένων τὴν προθυμίαν ταῖς τοιαύταις χρησμολογίαις. Ὁ δὲ ἀνόητος βασιλεὺς τοῖς εἰσαγγείλασι τὸν προφήτην ἐξέδωκεν " οἱ δὲ τὴν ἐξουσίαν λαθόντες, ἐχρήσαντο κατ' αὐτοῦ τῷ θυμῷ, καὶ καθῆχαν αὐτὸν εἰς λάκκον δυσώδη βόρθορον ἔχοντα. Καὶ Ἰουδαίων μὲν οὐδεὶς ἐπ:χούρησε τῷ προφήτῃ, τοιαύτας ὑπὲρ τῶν θείων λογίων ἀπαιτουμένῳ "' δίκας. ᾿Αὐδεμέλεχ δὲ ὁ εὐνοῦχος, ἀνὴρ Αἰθίοψ, ἐπιμέμφεται τῷ βασιλεῖ, καὶ μετὰ παῤῥησίας βοᾷ. (θ᾽.) ε Ἐπονηρεύσω "" ὡς " ἐποίησας ἀποκτεῖναι τὸν ἄνθρωπον τοῦ Θεοῦ ἀπὸ προσώπου τοῦ λιμοῦ, ὅτι οὐκ εἰσὶν ἔτι ἄρτοι ἕν τῇ πόλει. » Δεξάμενος δὲ τὸν ἔλεγχον ὁ Σεδεκίας τὸν ᾿Λόδεμέλεχ ὑπουργὸν ποιεῖται τῆς τοῦ προφήτου σωτηρίας. Ὁ δὲ συνεργοὺς ἑτέρους λαδὼν, καὶ παλαιὰ ῥάχη τῷ προφήτῃ ῥίψας, καὶ ταῦτα ταῖς μασχάλαις ὑπὸ τὸ σχοινίον θεῖναι κελεύσας ἀνείλχυσεν αὐτὸν ἐκ τοῦ λάκκου Χερέθ 55, Χερὲθ δὲ τὸν λάκκον καλεῖ, ᾿Αναχθέντο δὲ αὐτὸν, καὶ τὸ δεσμωτήριον οἰκοῦντα, πάλιν ὁ βασιλεὺς μετεπέμψατο, καὶ εἰσἦγαγε πρὸς αὐτὸν εἰς "δ τὴν οἰκίαν ᾿λσαλισαὴλ "τὴν ἐν οἴκῳ Κυρίου. » Ὁ "δ δὲ Σύρος τοῦτοε ἡρμήνευσεν" ἀξιοῖ δὲ τὸν προφήτην θεῖον αὐτῷ μηνύσαι λόγον, καὶ τ᾽ ἀληθὲς μὴ κρύψαι. Ὁ δὲ Ὁ προφήτης φησίν᾽
kata tēs poleōs gegenēmenas hypo tou prophētou prorrhēseis " (elege gar tous men automolountas pros tous Chaldaious sōtērias apolausesthai, tous de ge tēs poliorkias anechomenous olethrǭ paradothēsesthai), paroxynousi kata tou prophētou ton basilea, phēsantes hauton chaunoun tōn polemein " dynamenōn tēn prothymian tais toiautais chrēsmologiais. Ho de anoētos basileus tois eisangeilasi ton prophētēn exedōken " hoi de tēn exousian lathontes, echrēsanto kat' autou tǭ thymǭ, kai kathēchan auton eis lakkon dysōdē borthoron echonta. Kai Ioudaiōn men oudeis ep:chourēse tǭ prophētę̄, toiautas hyper tōn theiōn logiōn apaitoumenǭ "' dikas. ᾿Audemelech de ho eunouchos, anēr Aithiops, epimemphetai tǭ basilei, kai meta parrhēsias boą. (th᾽.) e Eponēreusō "" hōs " epoiēsas apokteinai ton anthrōpon tou Theou apo prosōpou tou limou, hoti ouk eisin eti artoi hen tę̄ polei. » Dexamenos de ton elenchon ho Sedekias ton ᾿Lodemelech hypourgon poieitai tēs tou prophētou sōtērias. Ho de synergous heterous ladōn, kai palaia rhachē tǭ prophētę̄ rhipsas, kai tauta tais maschalais hypo to schoinion theinai keleusas aneilchysen auton ek tou lakkou Chereth 55, Chereth de ton lakkon kalei, ᾿Anachthento de auton, kai to desmōtērion oikounta, palin ho basileus metepempsato, kai eisēgage pros auton eis "d tēn oikian ᾿lsalisaēl "tēn en oikǭ Kyriou. » Ho "d de Syros toutoe hērmēneusen" axioi de ton prophētēn theion autǭ mēnysai logon, kai t᾽ alēthes mē krypsai. Ho de Ho prophētēs phēsin᾽
[Having heard] the predictions the prophet had made against the city (for he said that those who deserted to the Chaldeans would enjoy safety, while those who held out under the siege would be handed over to destruction), they provoke the king against the prophet, saying that by such oracles he was weakening the zeal of those able to fight. The foolish king handed the prophet over to his accusers; and they, having received the authority, vented their anger on him and let him down into a foul-smelling pit full of mud. Not one of the Jews came to the help of the prophet, who was paying such a penalty for the divine oracles. But Abdemelech the eunuch, an Ethiopian, rebukes the king and cries out with boldness: "You have done evil in what you have done, in killing the man of God by famine, for there is no more bread in the city." Zedekiah accepted the rebuke and made Abdemelech the agent of the prophet's rescue. He took others to help him, threw old rags down to the prophet, told him to put them under his armpits beneath the rope, and drew him up out of the pit Chereth (he calls the pit Chereth). When he had been brought up and was living in the prison, the king sent for him again, and brought him to himself "into the house of Asalisael, which is in the house of the Lord." The Syrian rendered this … He asks the prophet to tell him the divine word and not to hide the truth. And the prophet says:
Textual problem in this passage: see the notes.
Jer 38:1–8 (45:1-Jer LXX) (allusion, high confidence) · Jer 38:9 (45:9 LXX) (quotation, high confidence) · Jer 38:10–13 (45:10-Jer LXX) (allusion, high confidence) · Jer 38:14 (45:14 LXX) (quotation, high confidence)
Notes and citation
Summary: The princes have Jeremiah thrown into a muddy pit; the Ethiopian eunuch Abdemelech rebukes the king and rescues him, and Zedekiah consults him secretly.
- Jer 38:1–14 (LXX 45:1–14) summarized, with 38:9 and 38:14 quoted. "Chereth" and "Asalisael" are the LXX's transliterations (the latter for Hebrew "the third entrance"); the Syriac rendering that Theodoret cites is lost in the scan. Latin column debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris; the opening words of the section are lost; Latin debris): Δ 1586} δὰ τ ἰυ πὶ, αυΐ Βα Πὰπὶ υἱ → ; ἱπ ( μετὰ → μετὰ; δὰ 56 οἱ νέγθαπὶ Πεΐ, οἱ πα οεἰοὲ νου Ρ οί : πιὸ Ει εἰ ἀεάετο ἰδὲ δοπδὶἑϊμηι, πο αἰαΐδς πιθ, δῖ υί → .
Cite (SBL): Theodoret, Comm. Jer. 38.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/38-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/38-1
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-38-1) · 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.
38.15PG 81
ιε΄. ᾿Εὰν ἀναγγελῶ "Κ» σοι, οὐκὶ θανατώσεις δ με; καὶ ἐὰν συμδουμλεύσω σοι, οὐ μὴ ἀκούσῃς μον. Καὶ γὰρ ὡς προφήτης ἔδει τὰ γενησόμενα, καὶ τὴν πεῖραν εἶχε διδάσκαλον. Τοῦ δὲ βασιλέως ὁμω» μοχότος ἣν μὴν “᾽ αὐτὸν μὴ παραδώσειν τοῖς δυσσεδέσιν 53, εἶπε πάλιν ιζ΄, ιη΄. Ἐὰν ἐξελθὼν ἐξέλθῃς πρὸς ἡγεμόνα βασεϊέως Βαδνιῶνος, ζήσεται ἡ ψυχή σου, καὶ ἡ πό.ϊις αὕτη οὗ μὴ κατακαυθῇ ἐν πυρὶ, καὶ ζήσεις σὺ καὶ ὁ οἶκός σου. Ἑὰν 5 δὲ μὴ ἐξέλθῃς σὺ πρὸς τοὺς ἄρχοντας βασιλέως Βαδυκῶγος, καὶ παραδοθήσεται ἡ πόλις αὕτη εἰς χεῖρας Χαϊλδαίων, καὶ χατακαύσουσιν αὐτὴν ἐν πυρὶ, καὶ σὺ οὐ μὴ σωθῇς ἐκ χειρὸς αὐτῶν. Ταῦτα πολλάκις προεΐρηκεν " ἀναγκαῖον δὲ ζητῆσαι, τί δήποτε ἐξιοῦσι μὲν ὑπισχνεῖται τὴν σωτηρίαν, μὴ ἐξιοῦσι δὲ τὸν ὄλεθρον ἀπειλεῖ. “Ὄρκους ὁ Σεδεκίας ἐδεδώκει τῷ Ναθουχοδονόσορ, ἡνίκα αὐτὸν προυδάλετο εἰς βασιλέα, ὡς τὸν φόρον τελέπει, καὶ εὔνοιαν περὶ τὸν χεχειροτονηχότα φυλάξει ὀλίγου δὲ χρόνον διελθόν-τος, παραθὰς τὰ συγχείΐμενα, οὔτε τὸν δασμὸν ἐτέλεσε, καὶ πρὸς Αἰγυπτίους κατέφυγεν. Ὁ Δεσπότης τοίνυν Θεὸς, ἐπειδὴ οὐ κατ᾽ εἰδώλων ἀψύχων τοὺς ὄρκους ἐποιήσατο, ἀλλὰ κατ᾽ αὐτοῦ τοῦ τῶν ὅλων Δημιουργοῦ, καὶ τούτους παραθδῆναι τετόλμηκεν, ἐξελθεῖν κελεύει πρὸς τοὺς Χαλδαίους, καὶ ταύτῃ θεραπεῦσαι τὴν τῶν ὄρκων παράθασιν - ὁ μέντοι Σεδ:χίας τῷ προφήτῃ φησίν " ε΄, Εγὼ «1όγον "5 ἔχω τῶν Ἰουδαίων τῶν προσπεφευγότων πρὸς τοὺς Χαιϊδαίους, μὴ δώσειν μὲ εἰς χεῖρας αὐτῶν, καὶ καταμωχήσονται μου. Δέδια, φησὶ, μὴ τοῖς αὐτομόλοις καταγέλαστος γένωμαι" ἀλλ᾽ ὅμως πάλιν αὐτὸς “7 ὁ προφήτης προτρέπει, καὶ ἀπειθοῦντι προτφέρει τὴν ἀπειλήν. χϑ΄. Ἰδοὺ 5" γὰρ, φησὶ, πᾶσαι αἱ γυναῖκες, αἱ καταλειφθεῖσαι ἐν οἴκῳ βασιλέως ᾿Ιούδα, ἐξάγογται πρὲς τοὺς ἄρχοντας βασιλείας γος, καὶ αὗται «.ἰέγουσιν 3. Ἡπάτησάν σε, καὶ ἠδυνήθησάν σοι ἄνδρες εἰρηνικοί σου, καὶ κατἐισχύσουσί 5. σου ἐν ὀλισθήματι ποδός 1" σου. Δέδιας, φησὶ, μὴ τοῖς αὐτομόλοις 7" ἐπίχαρτος γένη" ὕψῃ μετὰ ταῦτα τῆς πόλεως ἁλούσης, ἐκ τῶν βχσι- “ε τῆς τῶν ψευδοπροφητῶν ἀπάτης, καὶ λεγούσας, ὅτι Τούτων σο! γεγένηνται πρόξενοι οἱ τὴν εἰρήνην ὑποσχόμενοι, καὶ τῆς παρὰ σοῦ τιμῆς ἀπολαύσαντες, καὶ διὰ ταύτην σε τὴν αἰτίαν ἐκ τῶν θείων
ie΄. ᾿Ean anangelō "K» soi, ouki thanatōseis d me? kai ean symdoumleusō soi, ou mē akousę̄s mon. Kai gar hōs prophētēs edei ta genēsomena, kai tēn peiran eiche didaskalon. Tou de basileōs homō» mochotos hēn mēn “᾽ auton mē paradōsein tois dyssedesin 53, eipe palin iz΄, iē΄. Ean exelthōn exelthę̄s pros hēgemona baseïeōs Badniōnos, zēsetai hē psychē sou, kai hē po.ïis hautē hou mē katakauthę̄ en pyri, kai zēseis sy kai ho oikos sou. Hean 5 de mē exelthę̄s sy pros tous archontas basileōs Badykōgos, kai paradothēsetai hē polis hautē eis cheiras Chaïldaiōn, kai chatakausousin autēn en pyri, kai sy ou mē sōthę̄s ek cheiros autōn. Tauta pollakis proeïrēken " anankaion de zētēsai, ti dēpote exiousi men hypischneitai tēn sōtērian, mē exiousi de ton olethron apeilei. “Orkous ho Sedekias ededōkei tǭ Nathouchodonosor, hēnika auton proudaleto eis basilea, hōs ton phoron telepei, kai eunoian peri ton checheirotonēchota phylaxei oligou de chronon dielthon-tos, parathas ta syncheiïmena, oute ton dasmon etelese, kai pros Aigyptious katephygen. Ho Despotēs toinyn Theos, epeidē ou kat᾽ eidōlōn apsychōn tous orkous epoiēsato, alla kat᾽ autou tou tōn holōn Dēmiourgou, kai toutous parathdēnai tetolmēken, exelthein keleuei pros tous Chaldaious, kai tautę̄ therapeusai tēn tōn orkōn parathasin - ho mentoi Sed:chias tǭ prophētę̄ phēsin " e΄, Egō «1ogon "5 echō tōn Ioudaiōn tōn prospepheugotōn pros tous Chaiïdaious, mē dōsein me eis cheiras autōn, kai katamōchēsontai mou. Dedia, phēsi, mē tois automolois katagelastos genōmai" all᾽ homōs palin autos “7 ho prophētēs protrepei, kai apeithounti protpherei tēn apeilēn. chϑ΄. Idou 5" gar, phēsi, pasai hai gynaikes, hai kataleiphtheisai en oikǭ basileōs ᾿Iouda, exagogtai pres tous archontas basileias gos, kai hautai «.iegousin 3. Hēpatēsan se, kai ēdynēthēsan soi andres eirēnikoi sou, kai kateischysousi 5. sou en olisthēmati podos 1" sou. Dedias, phēsi, mē tois automolois 7" epichartos genē" hypsę̄ meta tauta tēs poleōs halousēs, ek tōn bchsi- “e tēs tōn pseudoprophētōn apatēs, kai legousas, hoti Toutōn so! gegenēntai proxenoi hoi tēn eirēnēn hyposchomenoi, kai tēs para sou timēs apolausantes, kai dia tautēn se tēn aitian ek tōn theiōn
"If I tell you, will you not surely put me to death? And if I give you advice, you will not listen to me." For as a prophet he knew what would happen, and he had experience as his teacher too. When the king swore that he would not hand him over to the ungodly, he said again: "If you go out to the commander of the king of Babylon, your soul shall live, and this city shall not be burned with fire, and you and your house shall live. But if you do not go out to the commanders of the king of Babylon, this city shall be handed over into the hands of the Chaldeans, and they will burn it with fire, and you shall not be saved from their hand." He has said this many times before; but one must ask why he promises safety to those who go out and threatens destruction on those who do not. Zedekiah had given oaths to Nebuchadnezzar when he made him king, that he would pay the tribute and keep faith with the one who had installed him. But after a short time he broke the agreement, did not pay the tribute, and fled for refuge to the Egyptians. The Master God, then, since he had sworn the oaths not by lifeless idols but by the very Creator of all, and had dared to break them, bids him go out to the Chaldeans and in this way heal the breaking of the oaths. Zedekiah, however, says to the prophet: "I have regard for the Jews who have deserted to the Chaldeans, lest they give me into their hands and they mock me." I am afraid, he says, of becoming a laughing-stock to the deserters. But the prophet urges him again, and sets the threat before him if he disobeys: "For behold," he says, "all the women who are left in the house of the king of Judah are being brought out to the commanders of the king of Babylon, and they say: Your men of peace have deceived you and prevailed over you, and they will overpower you when your foot slips." You fear, he says, becoming a source of glee to the deserters; you will see afterwards, when the city is taken, [the women] from the palace [blaming you for following] the deceit of the false prophets and saying: Those who promised you peace and enjoyed honour from you have been the cause of these things for you, and for this reason [turned] you from the divine …
Jer 38:15 (45:15 LXX) (quotation, high confidence) · Jer 38:16 (45:16 LXX) (allusion, high confidence) · Jer 38:17–19 (45:17-Jer LXX) (quotation, high confidence) · Jer 38:22 (45:22 LXX) (quotation, high confidence) · 2 Chr 36:13 (allusion, medium confidence) · Ezek 17:13–19 (allusion, medium confidence)
Notes and citation
Summary: Jeremiah tells Zedekiah that surrender would save him and the city, since he had broken an oath sworn by God to Nebuchadnezzar; Zedekiah fears mockery, but the palace women will mock him more.
- Lemmas: Jer 38:15, 17–19, 22 (LXX 45). The lemma of 38:17–18 is broken in the scan by Migne's footnotes and its opening is displaced further down; the footnotes are removed and the opening moved back by logged corrections. Zedekiah's oath: 2 Chr 36:13; Ezek 17:13–19. The section breaks off.
Notes on the original text
- Digital text corrected (Latin debris inside a word; Migne's footnotes removed; the lemma opening, displaced below by the scan (where it reads ἐξε ϊθὼν), moved back; displaced lemma opening (moved above) and Latin column debris): “., 6 σου. Αρυὰ υχχ, 564. καὶ τὸν λαὸν τοῦτον. “ Β ψευσαμένους. ἡ ἘΠ. ρυΐοῦ πὰ}. τ ἧς ταύτης. "9 πολεμεῖν δυναμ. Β πολεμούντων. ᾿ Ἣν βιὰ 45. Β δειξάντων. δι γα}». δ ὡς. ἔτος. ἰοοιΐον ἃ. ""» τοῦ Θεοῦ. Ποα. Ἰοοιίο, τοῦτον. 55 Βαϊ ἸοοιΙοπα πὶ ἔσω τὴν τρίτην θύραν. βανάτῳ με. "" ἣ μήν. πὸ ἐεϊσέ ὰ δὲ εἰς τὴν οἶκ, ᾿Ασαλισ, Ἡφὺτ. δι} ἱπβγοβϑιι “ἢ δυσμενέσιν. “᾽ πάλ. Β αὐὰ, ὁ προφήτης. → ιζ΄, ιη΄. Ἐὰν ἐξελθὼν ἐξέλθῃς πρὸς ἡγεμόνα ; ἐζ᾿, τη΄. ᾿Εὰν ἐξε ϊθὼν ἐξέλθῃς πρὸς ἡγεμόνα δ᾽ Ἀ Οὐὐ᾽ δεπ5. 17, 18. δὲ οθ᾽ ξαϊθη δ 661} 05 δι [μκενὶδ αὐ ἀιἐας πον διισσοπά οί μν ἰρηθ εἰ υἱνοδ, τα, οἱ ἀοηιιδ εἰ ὰπὶ, Δί πο → ; ἐξ- κα ἀετείϊοιια [μότωϑὶ ἐπ ἄγογται → ἐξάγογται.
Cite (SBL): Theodoret, Comm. Jer. 38.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/38-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/38-15
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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.
38.23PG 81
κγ΄. Καὶ πάσας τὰς γυναῖκάς σου, καὶ τὰ τέκνα σου ἐξάξουσι πρὸς τοὺς Χαλδαίους. Καὶ ἡ πόλις δὲ, φησὶν, ἐμπρησθήσεται, καὶ σὺ δορυάλωτος ἀπλεσε. Τῷ μέντοι προφήτη παρηγγύησε, μηδενὶ τῶν ἀρχόντων μηνύσαι τὰ εἰρημένα εἰπεῖν δὲ, ὡς Ἦντι- Θόλησα τὸν βασιλέα, μὴ εἰς ἐχείνην μεταπέμψαι με τὴν χαλεπωτάτην εἰρκτήν. Εἶτα διηγεῖται, ὡς ἀφίχοντο 15, καὶ μαθεῖν ἐπειράθησαν τὰ εἰρημένα τῷ βασιλεῖ, καὶ ὡς ἔπεισεν αὐτοὺς τὰ περὶ τοῦ δεσμω
kg΄. Kai pasas tas gynaikas sou, kai ta tekna sou exaxousi pros tous Chaldaious. Kai hē polis de, phēsin, emprēsthēsetai, kai sy doryalōtos aplese. Tǭ mentoi prophētē parēngyēse, mēdeni tōn archontōn mēnysai ta eirēmena eipein de, hōs Ēnti- Tholēsa ton basilea, mē eis echeinēn metapempsai me tēn chalepōtatēn eirktēn. Eita diēgeitai, hōs aphichonto 15, kai mathein epeirathēsan ta eirēmena tǭ basilei, kai hōs epeisen autous ta peri tou desmō
"And all your wives and your children they will bring out to the Chaldeans." And the city, he says, will be burned, and you will go away a captive. He charged the prophet, however, to tell none of the rulers what had been said, but to say: I petitioned the king not to send me back to that most cruel prison. Then he relates how they came and tried to learn what had been said to the king, and how he persuaded them with the [story] of the prison …
Jer 38:23 (45:23 LXX) (quotation, high confidence) · Jer 38:24–28 (45:24-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: Zedekiah's family will be taken and the city burned; the king has Jeremiah conceal their conversation from the princes.
- Lemma: Jer 38:23 (LXX 45:23), with 38:24–28 summarized. The section breaks off in Migne's footnotes, removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin column debris): αὐ 165 {101 ἴῃ πη Ὁ τὰτν ἐλ τὰ 65. Ἐὰν -- χεῖρ. αὖτ. πὰ αυοάῖς 5Π| οἱ ΟΕΧΧ. 66 λόγ. ἔχω τῶν Ἰὸ χας, - - σου. Ποὺτ. ἰιν ᾿αΐυμν ἔπι πο 5] δαὶ ροἋ65 τυ], δος, ἸΘυτο ὁδὶ ἰν.. 41 Β αὐτόν. 45 Ἰδοὺ -- - ποδός σου. χαταλύσουσιν ἐν ὀλισθήμασι πόδα ( «1. πόδας ) σου. ὥο! ταλήτουσι, Τ' Β΄. ποδῶν. Τὶ Β τ γυγ. Β μεθ. τὰς. τὸ δι Β 4... ἄρχοντες Εἶτ) πὴ εἱ ταὶ [χὰ ἀτγθὸπὶ δογίοιο. Αγάθοι ἢ δυίοα αἰεὶ! υἱ → .
Cite (SBL): Theodoret, Comm. Jer. 38.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/38-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/38-23
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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.
Chapter 39
39.1PG 81
Ἐντεῦθεν λοιπὸν τὰ κατὰ τὴν ἄλωσιν διηγεῖται, καὶ φησι τῷ μὲν ἐννάτῳ ἔτει "5 τῆς Σεδεκίου βασιλείας τοὺς Βαδυλωνίους ἐπιστρατεῦσαι" τῷ 75 δὲ ἐνδεκάτῳ ἕτει τοῦ Σεδεκίου, ἐν τῷ μηνὶ τῷ τετάρτῳ, ἐννάτῃ τοῦ μηνὸς, τὸ μὲν τεῖχος χαταθδληθῆναι, τοὺς δὲ πολεμίους ὁρμῆσαι κατὰ τῆς πόλεως. Τούτου 1 δὲ γενομένου, ἀπέδραμε Σεδεκίας, καὶ οἱ ἐπὶ ῥώμῃ σεμνυνόμενοι πάντες. Καταδιώξαντες δὲ οἱ Χαλδαῖοι ἔφθασαν αὐτὸν, καὶ συνέλαθον 15 παρὰ τὴν Ἱεριχὼ πόλιν. ᾿Αραθὸθ 19 δὲ Ἱεριχὼ ἀπὸ δυσμῶν τῆς 'ἱεριχὼ λέγει’ ε« ᾿Απήγαγον δὲ αὐτὸν εἰς Ῥεδλαθὰ 5 τῆς Ἐμάθ "".., Τελεῖ δὲ τοῦτο ὑπὸ τὴν "Ἔμεσαν "" ὡς εἶναι δῆλον, ὅτι Ἐμὰθ ἐνταῦθα τὴν Ἔμεσαν καλεῖ. ε Καὶ ἐλάλησε μετ᾽ αὑτοῦ κρίματα. ᾿Αντὶ τοῦ, διήλεγξε τὴν τῶν ὄρκων παράθασιν, τὴν περὶ τὸν τε καὶ ἀχαριστίαν. Διελέγξας δὲ τὴν ἀδικίαν, ἐπιφέρε! τὴν τιμωρίαν " καὶ πρῶτον μὲν, ὁρῶντος αὐτοῦ, χατασφάττει τοὺς παῖδας, καὶ πάντας τοὺς ἐν τέλε: καὶ ἀξιωτάτους " οὕτω δὲ αὐτὸν χολάσας τῇ τῶν ἀνιαρῶν θεωρίᾳ, τὸ βλέπειν ἀφείλετο. Διηγεῖται ὃὲ ὅπως καὶ τὰ βασίλεια, καὶ τοὺς ἄλλους οἴκους ἐνἐπρήσαν, καὶ τοὺς τῆς πόλεως περιθόλους κατέλυσαν᾽ τοὺς δὲ λοιποὺς ἐξηνδραπόδισε Ναθουζαρδὰν ὁ ἀρχιμάγειρος τοῦ βασιλέως. Ὀλίγους δέ τινας πενίξ συζῶντας κατέλιπε, γεωργεῖν παραχελευσάμενο;'
Enteuthen loipon ta kata tēn alōsin diēgeitai, kai phēsi tǭ men ennatǭ etei "5 tēs Sedekiou basileias tous Badylōnious epistrateusai" tǭ 75 de endekatǭ hetei tou Sedekiou, en tǭ mēni tǭ tetartǭ, ennatę̄ tou mēnos, to men teichos chatathdlēthēnai, tous de polemious hormēsai kata tēs poleōs. Toutou 1 de genomenou, apedrame Sedekias, kai hoi epi rhōmę̄ semnynomenoi pantes. Katadiōxantes de hoi Chaldaioi ephthasan auton, kai synelathon 15 para tēn Hierichō polin. ᾿Arathoth 19 de Hierichō apo dysmōn tēs 'hierichō legei’ e« ᾿Apēgagon de auton eis Rhedlatha 5 tēs Emath "".., Telei de touto hypo tēn "Emesan "" hōs einai dēlon, hoti Emath entautha tēn Emesan kalei. e Kai elalēse met᾽ hautou krimata. ᾿Anti tou, diēlenxe tēn tōn orkōn parathasin, tēn peri ton te kai acharistian. Dielenxas de tēn adikian, epiphere! tēn timōrian " kai prōton men, horōntos autou, chatasphattei tous paidas, kai pantas tous en tele: kai axiōtatous " houtō de auton cholasas tę̄ tōn aniarōn theōrią, to blepein apheileto. Diēgeitai hoe hopōs kai ta basileia, kai tous allous oikous eneprēsan, kai tous tēs poleōs peritholous katelysan᾽ tous de loipous exēndrapodise Nathouzardan ho archimageiros tou basileōs. Oligous de tinas penix syzōntas katelipe, geōrgein paracheleusameno?'
From here, then, he relates the events of the capture. He says that in the ninth year of Zedekiah's reign the Babylonians marched against them, and that in the eleventh year of Zedekiah, in the fourth month, on the ninth of the month, the wall was breached and the enemy rushed upon the city. When this happened Zedekiah fled, with all who prided themselves on their strength. The Chaldeans pursued him, overtook him, and seized him near the city of Jericho; by "Araboth of Jericho" he means the area west of Jericho. "And they led him away to Reblatha of Emath." This is near Emesa, so that it is clear that here he calls Emesa Emath. "And he spoke judgments with him"; that is, he convicted him of breaking his oaths and of [his ingratitude] towards [his benefactor]. Having convicted him of injustice, he inflicts the punishment: first he slaughters his sons before his eyes, with all those in office and of highest rank; and having punished him in this way with the sight of these griefs, he took away his sight. He relates how they burned the palace and the other houses and pulled down the walls of the city; the rest Nabuzardan, the king's chief cook, carried off into slavery. He left a few who lived in poverty, and bade them farm.
Jer 39:1–10 (46:1-Jer LXX) (allusion, high confidence) · Jer 39:5 (46:5 LXX) (quotation, high confidence)
Notes and citation
Summary: The fall of Jerusalem: Zedekiah flees, is caught near Jericho, judged at Riblah for his broken oath, sees his sons killed, and is blinded; the city is burned and the people deported.
- Jer 39:1–10 (LXX 46; the LXX lacks 39:4–13) summarized and quoted. "Araboth" is the LXX's transliteration of the Hebrew for "plains"; Theodoret's "west of Jericho" is translated as printed. Riblah "of Emath" (Hamath) is placed by Theodoret near Emesa (Homs). Nabuzardan's title "chief cook" is the LXX's rendering. Latin column debris and Migne's footnotes removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris and Migne's footnotes; a word of the text is lost): 571 ινϑῃϑεγοββϑίοηθπι [0 γ5} γδη }, οἱ πιϑιονοϊοθη- Βὶ → ; εἴδη) πὶ, αὐ! 46 ἐο οἱ τὸς τα ν" ἐο. μι 5810 οἱ ἃ : «υἷ Δὺἅπι 8 (ἅρ. ᾿, 18. δ ἃ τῷ δὲ ἐνδεκάτῳ ἔτει. 564 ργοὸ ἐννάτῳ οιῃηίῃο ἰδα. 81 ἔχουσι, χα, 4, ὃ, δχβίδηι. τῆς Ἐμ, Ἔμάθ. δ Β ΓἜμισαν, 85. Καὶ ἔνετι, χο τὶ Δ. ΑἸ νον ποτ. Πὰ ον Ε΄ σοϑῖν Σ τεῖ. [ὰ → .
Cite (SBL): Theodoret, Comm. Jer. 39.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/39-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/39-1
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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.
39.11PG 81
τα’, τ6΄, Καὶ ἐνετείλατο 8 Ναδουχοδογόσορ βα- Δέγων" Λάδε αὐτὸν, καὶ τοὺς ὀφῳθαϊμούς σοῦ θὲς ἐπ᾽ αὐτὸν, καὶ μὴ ποιήσῃς αὑτῷ μηδὲν κακόν" ὅτι ἀ.11᾽ ἣ καθὼς ἐὰν ταϊήσῃ πρὸς σὲ, οὕτως ποιήσεις μετ᾿ αὐτοῦ. Ἠὔξησε τὴν τῶν Ἰουδαίων κατηγορίαν, καὶ Ναθουχοδονότορ ὁ βασιλεὺς, καὶ ᾿Αθδεμέλεχ ὁ Αἰθίοψ. ᾿Αλλόφυλοι γὰρ ὄντες τὸν προφήτην ἠδέσθησαν Ἰουδαῖοι ὃὲ προφητικοῖς λόγοις ἐντεθραμμένοι, οὔτε τοῖς θείοις προσέχειν ἐδουλήθησαν λόγοις, καὶ τοὺς προφήτας παντοδαπαῖς τιμωρίαις ὑπέθαλον. Πέρας μέντοι εἴληφεν ἡ τοῦ Θεοῦ ἐπαγγελία. χειροτονήσας γὰρ τὸν προφήτην, ὑπἔσχετο ἄμαχον αὑτὸν δείξειν, καὶ στύλῳ σιδηρῷ, καὶ τείχει χαλκῷ ὅμοιον, ὅτι πολεμήσουσι μὲν αὑτὸν, οὐ περιγενήσονται δέ. Ὃ μέντοι Ναδουξαρδὰν, καὶ πᾶσα ἡ τῶν ἀρχόντων συμμορία, μετεπέμψαντο τὸν Ἱερεμίαν ἐκ τῆς εἱρκτῆς, καὶ τῷ Γοδολίᾳ καν, ὃν ἄρχειν τῶν καταλειφθέντων ἐν τῇ Ἰουδαΐ προπέταξε. Συγγραφῆς ὃξ ὁ προφήτης ἠξίωσε καὶ τὰ περὶ τοῦ ᾿Αὐδεμέλεχ ὑπὸ τοῦ θεοῦ προῤῥηθέντα, καὶ τέλους δ᾽ τετυχηκότα, Οὐδὲν γὰρ ἀτημέλητον, οὐδὲ “ἄμισθον παρ᾽ αὐτῷ" τότε δὲ, φησὶν, ὑπέσχετο ὁ Θεὺς ταύτην εἰς κακὰ, καὶ οὐκ εἰς ἀγαθά" καὶ "5 ἔσον: ται κατὰ πρύσωπόν σου ἐν τῇ ἡμέρᾳ ἐκείνῃ. (ι᾽, ιη΄.) Καὶ σώσω σε ἐν τῇ ἡμέρᾳ ἐκείνῃ, φησὶ Κύριος " καὶ οὗ μὴ δώσω σε εἰς χεῖρας ἀνθρώπων, ὧν σὺ φοδῇ ἀπὸ προτώπου αὐτῶν. Ὅτι σώζων σώσω σε. καὶ ἐν ῥομταίᾳ οὐ μὴ πεσῇ 55. καὶ ἔσται σοι ἡ Ψυχή σου εἰς εὕρημα Κι, ὅτι ἐπεποίθεις ἐπ᾿ ἐμὲ "δ, φησὶ Κύριος. « ᾽᾿Αληθῶς μακάριος, οὗ ὁ θεὸς Ἰαχὼδ βοηθὸς αὐτοῦ - καὶ ἡ ἐλπὶς αὐτοῦ ἐπὶ Κύριον τὸν Θεὸν αὐτοῦ - » καὶ, « Μακάριος ὁ λαὸς οὗ Κύριος ὁ Θεὸς 89 αὐτοῦ. » Τί γὰρ ὥνησε τὸν Σεδεκίαν ἡ βασιλεία; Τί δὲ παρέδλαψε τὸν ᾿Αδδεμέλεχ ἡ δουλεία; Ὁ μὲν γὰρ διὰ τὴν ἀσέδειαν ἐκεῖνα πέπον. θεν ἅπαντα" ὁ δὲ διὰ τὴν εὐλάδειαν πεῖραν οὐκ ἔλαθε τῶν κακῶν.
ta’, t6΄, Kai eneteilato 8 Nadouchodogosor ba- Degōn" Lade auton, kai tous ophǭthaïmous sou thes ep᾽ auton, kai mē poiēsę̄s hautǭ mēden kakon" hoti a.11᾽ hē kathōs ean taïēsę̄ pros se, houtōs poiēseis met᾿ autou. Ēuxēse tēn tōn Ioudaiōn katēgorian, kai Nathouchodonotor ho basileus, kai ᾿Athdemelech ho Aithiops. ᾿Allophyloi gar ontes ton prophētēn ēdesthēsan Ioudaioi hoe prophētikois logois entethrammenoi, oute tois theiois prosechein edoulēthēsan logois, kai tous prophētas pantodapais timōriais hypethalon. Peras mentoi eilēphen hē tou Theou epangelia. cheirotonēsas gar ton prophētēn, hypescheto amachon hauton deixein, kai stylǭ sidērǭ, kai teichei chalkǭ homoion, hoti polemēsousi men hauton, ou perigenēsontai de. Ho mentoi Nadouxardan, kai pasa hē tōn archontōn symmoria, metepempsanto ton Hieremian ek tēs heirktēs, kai tǭ Godolią kan, hon archein tōn kataleiphthentōn en tę̄ Ioudaï propetaxe. Syngraphēs hox ho prophētēs ēxiōse kai ta peri tou ᾿Audemelech hypo tou theou prorrhēthenta, kai telous d᾽ tetychēkota, Ouden gar atēmelēton, oude “amisthon par᾽ autǭ" tote de, phēsin, hypescheto ho Theus tautēn eis kaka, kai ouk eis agatha" kai "5 eson: tai kata prysōpon sou en tę̄ hēmerą ekeinę̄. (i᾽, iē΄.) Kai sōsō se en tę̄ hēmerą ekeinę̄, phēsi Kyrios " kai hou mē dōsō se eis cheiras anthrōpōn, hōn sy phodę̄ apo protōpou autōn. Hoti sōzōn sōsō se. kai en rhomtaią ou mē pesę̄ 55. kai estai soi hē Psychē sou eis heurēma Ki, hoti epepoitheis ep᾿ eme "d, phēsi Kyrios. « ᾽᾿Alēthōs makarios, hou ho theos Iachōd boēthos autou - kai hē elpis autou epi Kyrion ton Theon autou - » kai, « Makarios ho laos hou Kyrios ho Theos 89 autou. » Ti gar hōnēse ton Sedekian hē basileia? Ti de paredlapse ton ᾿Addemelech hē douleia? Ho men gar dia tēn asedeian ekeina pepon. then hapanta" ho de dia tēn euladeian peiran ouk elathe tōn kakōn.
"And Nebuchadnezzar [king of Babylon] gave orders [to Nabuzardan concerning Jeremiah], saying: Take him, and set your eyes on him, and do him no harm; but as he speaks to you, so do with him." Both Nebuchadnezzar the king and Abdemelech the Ethiopian increased the charge against the Jews. For they, though foreigners, respected the prophet; but the Jews, brought up on prophetic words, would neither heed the divine words and subjected the prophets to every kind of punishment. God's promise, however, received its fulfilment: for when he appointed the prophet he promised to show him invincible, like an iron pillar and a bronze wall, because they would fight against him but not prevail. Nabuzardan and the whole company of rulers sent for Jeremiah from the prison and [entrusted him] to Gedaliah, whom he appointed to rule those left in Judea. The prophet also thought worth recording what God had foretold about Abdemelech, which reached its fulfilment; for with him nothing is neglected or left unrewarded. At that time, he says, God promised: "[Behold, I bring my words against] this [city] for evil and not for good, and they shall be before you on that day. And I will save you on that day, says the Lord, and I will not give you into the hands of the men of whom you are afraid. For I will surely save you, and you shall not fall by the sword, and your life shall be to you as a prize, because you trusted in me, says the Lord." "Truly blessed is he whose helper is the God of Jacob, whose hope is in the Lord his God"; and "Blessed is the people whose God is the Lord." For what did his kingship profit Zedekiah? And what harm did slavery do Abdemelech? The one suffered all those things for his ungodliness; the other, for his piety, had no experience of evils.
Jer 39:11–12 (46:11-Jer LXX) (quotation, high confidence) · Jer 39:13–14 (46:13-Jer LXX) (allusion, high confidence) · Jer 39:16–18 (46:16-Jer LXX) (quotation, high confidence) · Jer 1:18–19 (allusion, high confidence) · Ps 146:5 (145:5 LXX) (quotation, high confidence) · Ps 144:15 (143:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Foreigners, Nebuchadnezzar and Abdemelech, honoured the prophet whom the Jews persecuted; God's promises to Jeremiah and to Abdemelech were kept, showing that piety, not rank, brings safety.
- Lemmas: Jer 39:11–12, 16–18 (not in the LXX); 39:13–15 summarized. Jeremiah's appointment: Jer 1:18–19. The Psalms: Ps 146:5 (LXX 145:5) and Ps 144:15 (LXX 143:15). Theodoret's contrast between the foreigners and the Jews is translated as written. Migne's footnotes removed by a logged correction; the opening of 39:16 is lost with them and supplied in brackets.
Notes on the original text
- Digital text corrected (Migne's footnotes; words of the lemma lost): 19 τῷ---νν. τοῦ μηνός. Β ἐν τῷ ἐννάτῳ μηνὶ, οϑῖ τετάρτῳ, ἠηχία 60}. 17 τούτου, κι. τ. λ. ἴΐτς δὲ ἢ. 1 Ἰ ομιρ!. εἰ να). ἀθ. Βὶ τῷ Ναθουχοδονόσορ. Χωρίον δὲ ἡ Δεδλαθὰ τῆ; κν. 1] οὐ 19. Ἰοσὶ ἴῃ οἀ}|, οι}. οὲ ἀτὰρ. δ᾽ τέλους → .
Cite (SBL): Theodoret, Comm. Jer. 39.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/39-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/39-11
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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.
Chapter 40
40.1PG 81
Εἶτα διδάσκει ὁ προφήτης, τίνα πρὸς αὐτὸν ὁ Να- Κύριος ὁ Θεός σου ἐχρημάτισε" τὰ κακὰ ταῦτα ἐπὶ τὴν πόλιν ταύτην, (γ.) Καὶ ἐπήγαγε "", καὶ ἐποίησε Κύριος, καθὼς ἐλάλησεν, ὅτι ἡμαρτήχατε αὑτῷ, καὶ οὐκ ἠκούσατε τῆς φωνῆς αὖτοῦ, καὶ ἐγένετο τὸ ῥῆμα τοῦτο ὑμῖν, Καὶ ἐντεῦθεν δῆλον, ὡς ἐπ᾽ εὐεργεσίᾳ τῶν ἄλλων ἐθνῶν τὸν Ἱσραὴλ ὁ Θεὸς ἐξ ἀρχῆς ἐξελέξατο" τά τε γὰρ δι᾽ αὐτοὺς γινόμενα 55 θαύματα χατέπληττεν ἅπαντας, καὶ σαφῶς ἐδίδασκεν, ὅτι ὁ τούτων Θεὸς μόνος ἀληθὴῆς Θεός - καὶ αὖ πάλιν, τὰ συμθαίΐίνοντα αὐτοῖς λυπηρὰ, τῆς μὲν αὐτῶν κατηγόρει " παρανομίας, αὶ τοῦ δὲ Θεοῦ τὴν δικαίαν ἐκήρυττε ψῆφον, Αὐτίκα τοίνυν ἔφη Ναθουζαρδὰν, καὶ τούτους 3 δίκας ἀξίως 95 ξεδωχέναι, καὶ τὸν Θεὸν δίκαια δεδραχέναι. Εἶτα αἴρξτιν δίζωσι τῷ προφήτῃ, καὶ ὑπισχνεῖται μὲν τὴν ἐν Βαθυλῶνι θεραπείαν, εἰ ἐκείνης 57 τὴν οἴκησιν προέλοιτο᾽ ἐπαγγέλλεται δὲ καὶ χαταλείψειν, εἰ τοῦτο προέλοιτο, καί φησιν" Ἰδοὺ" πᾶσα ἡ γῆ ἐναγτίον: σου" ὅπου ἂν ἢ " ἀγαθὸν καὶ ἀρεστόν" σοι πορευθῆγαι, πορεύου. (ε'.) Καὶ " πρὶν ἣ ἀπα,1 λαγῶ ἐγὼ, ἀπόῤῥιψραι Χάμ, υἱοῦ Σωξρὰν, ὃν' κατέστησε βασιλεὺς Βαξυδῶγος ἐν γῇ Ἰούδα, καὶ οἴκησογ' μετ᾽ αὐτοῦ ἐν μέσῳ τοῦ αοῦ" σου" εἰ δὲ “ἢ, εἰς πάντα τὰ χαλὰ ἐν ὀφρθαιϊμοῖς σου πορευθῆναι δ, πορεύου. Αὐτοκράτωρ εἶ, φησὶν, ἔξω τῆς ἑμῆς ἐξουσίας τελεῖς, ὑπὸ τὴν θείαν εἴ δεσποτείαν, τὸ δοκοῦν σο!: πρᾶττς, Τούτοις καὶ τοῖς τοιούτοις χρησάμενος λόγοις, καὶ πλεῖστα δῶρα δεδωχὺς, ἀπέλυσεν" Εἶτα διηγεῖται ὁ προφήτης, ὡς τῶν ἀρχόντων οἱ ἀποτὰ κατὰ τὸν Γοδολίαν μεμαθηκότες, συνέδραμον πρὸς αὐτὸν, καὶ ὡς ὄρκῳ αὐτοὺς ἔπεισεν ὁ οἱ Γοδολίας μηδὲν πείσεσθαι λυπηρὸν ὑπὸ τῶν Χαλτοὺς ἀπὸ γῆς συλλέξαι χαροἱ ποὺς, καὶ μετ᾽ εἰρήνης τῶν τῆς εἰρήνης ἀγαθῶν ἀπολαύειν. Ἐπανῆλθον δὲ καὶ οἱ πρὸς Ἰδουμαίους, ἐπειδὴ τὸν Γοδολίαν ἔμαθον ἄρχοντα γεγενῆσθαι. Εἶτα διδάσκει ὡς ὁ Ἰωανὰν σὺν τοῖς ἄλλοις ἄρχουσιν ἐπιβουλήν τινα τυρενομένην ὑπὸ τοῦ Ἰσμαὴλ, ἐμήδὲ οὐκ ἔπεισαν, ὡς ἐζήτησε δὶ, κατασφάξαι τὸν Ἰσμαήλ" ε« Μήποτε " πατάξῃ" ψυχὴν σου, καὶ διασκορπισθήσονται πάντες οἱ Ἰουδαῖοι οἱ συνηγμένοι πρὸς σὲ, καὶ ἀπολοῦνται οἱ ἐπίλοιποι Ἰουδαῖοι.» ᾿Αλλ᾽ οὐδὲ τούτων ἀκούσας 5 ὁ Γοδολίας ἠνέσχετο, ἀλλ᾽ ἀπαγορεύει τὴν ἐπιχείρησιν, συκοφαντίαν τὴν κατηγορίαν χαλῶν.
Eita didaskei ho prophētēs, tina pros auton ho Na- Kyrios ho Theos sou echrēmatise" ta kaka tauta epi tēn polin tautēn, (g.) Kai epēgage "", kai epoiēse Kyrios, kathōs elalēsen, hoti hēmartēchate hautǭ, kai ouk ēkousate tēs phōnēs autou, kai egeneto to rhēma touto hymin, Kai enteuthen dēlon, hōs ep᾽ euergesią tōn allōn ethnōn ton Hisraēl ho Theos ex archēs exelexato" ta te gar di᾽ autous ginomena 55 thaumata chateplētten hapantas, kai saphōs edidasken, hoti ho toutōn Theos monos alēthēēs Theos - kai au palin, ta symthaiïinonta autois lypēra, tēs men autōn katēgorei " paranomias, ai tou de Theou tēn dikaian ekērytte psēphon, Autika toinyn ephē Nathouzardan, kai toutous 3 dikas axiōs 95 xedōchenai, kai ton Theon dikaia dedrachenai. Eita airxtin dizōsi tǭ prophētę̄, kai hypischneitai men tēn en Bathylōni therapeian, ei ekeinēs 57 tēn oikēsin proeloito᾽ epangelletai de kai chataleipsein, ei touto proeloito, kai phēsin" Idou" pasa hē gē enagtion: sou" hopou an ē " agathon kai areston" soi poreuthēgai, poreuou. (e'.) Kai " prin hē apa,1 lagō egō, aporrhipsrai Cham, huiou Sōxran, hon' katestēse basileus Baxydōgos en gę̄ Iouda, kai oikēsog' met᾽ autou en mesǭ tou aou" sou" ei de “ē, eis panta ta chala en ophrthaiïmois sou poreuthēnai d, poreuou. Autokratōr ei, phēsin, exō tēs hemēs exousias teleis, hypo tēn theian ei despoteian, to dokoun so!: pratts, Toutois kai tois toioutois chrēsamenos logois, kai pleista dōra dedōchys, apelysen" Eita diēgeitai ho prophētēs, hōs tōn archontōn hoi apota kata ton Godolian memathēkotes, synedramon pros auton, kai hōs orkǭ autous epeisen ho hoi Godolias mēden peisesthai lypēron hypo tōn Chaltous apo gēs syllexai charoi pous, kai met᾽ eirēnēs tōn tēs eirēnēs agathōn apolauein. Epanēlthon de kai hoi pros Idoumaious, epeidē ton Godolian emathon archonta gegenēsthai. Eita didaskei hōs ho Iōanan syn tois allois archousin epiboulēn tina tyrenomenēn hypo tou Ismaēl, emēde ouk epeisan, hōs ezētēse di, katasphaxai ton Ismaēl" e« Mēpote " pataxę̄" psychēn sou, kai diaskorpisthēsontai pantes hoi Ioudaioi hoi synēgmenoi pros se, kai apolountai hoi epiloipoi Ioudaioi.» ᾿All᾽ oude toutōn akousas 5 ho Godolias ēnescheto, all᾽ apagoreuei tēn epicheirēsin, sykophantian tēn katēgorian chalōn.
Then the prophet teaches what Nabuzardan said to him: "The Lord your God pronounced these evils against this city; and the Lord brought them and did as he had said, because you sinned against him and did not listen to his voice, and this thing has happened to you." From here too it is clear that God chose Israel from the beginning for the benefit of the other nations. For the wonders done for their sake amazed everyone and taught clearly that their God alone is the true God; and again, the painful things that befell them accused their lawlessness and proclaimed God's just sentence. So Nabuzardan at once said that these men had paid a deserved penalty and that God had acted justly. Then he gives the prophet a choice: he promises him care in Babylon if he prefers to live there, and undertakes to leave him behind if he prefers that, and says: "Behold, the whole land is before you; wherever it is good and pleasing to you to go, go there. And before I depart, return to [Gedaliah son of Ahikam] son of Saphan, whom the king of Babylon has set over the land of Judah, and live with him among your people; or if not, go wherever it is good in your eyes to go." You are your own master, he says; you are outside my authority; you are under the divine rule; do what seems good to you. With these and similar words, and after giving him very many gifts, he let him go. Then the prophet relates how those of the rulers who had [escaped], learning about Gedaliah, ran to him; and how Gedaliah persuaded them by an oath that they would suffer nothing painful from the Chaldeans, [and urged them to gather] fruits from the land and to enjoy the good things of peace in peace. Those who had fled to the Idumaeans also returned, when they learned that Gedaliah had become ruler. Then he teaches how Johanan with the other rulers [disclosed] a plot being devised by Ishmael, [but] did not persuade him when he sought leave to kill Ishmael: "Lest he strike your life, and all the Jews gathered to you be scattered, and the rest of the Jews perish." But Gedaliah would not listen even to this; he forbade the attempt and called the accusation a slander.
Jer 40:2–5 (47:2-Jer LXX) (quotation, high confidence) · Jer 40:6–14 (47:6-Jer LXX) (allusion, high confidence) · Jer 40:15 (47:15 LXX) (quotation, high confidence) · Jer 40:16 (47:16 LXX) (allusion, high confidence)
Notes and citation
Summary: Nabuzardan acknowledges God's justice and frees Jeremiah to go where he likes; he joins Gedaliah, who welcomes the scattered Jews but ignores warnings of Ishmael's plot.
- Jer 40 (LXX 47), which has no verse numbers in Migne: lemmas 40:2–5 and 40:15, the rest summarized. The names in 40:5 are garbled in the scan and supplied in brackets. A long block of Migne's Latin column and footnotes, and smaller debris, are removed by logged corrections; words lost there are supplied in brackets.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris; Latin debris inside a word; Migne's Latin column and footnotes): ὁ }ΡρΑ), σιν, ὅ. « Ἀφ), αλλ, 1. Ἰδοὺ ἐγὼ φέρω τὸν λόγον μου ἐπὶ τὴν πολιν ἃ ἔξει, θης ἡο, ἀεὶ! θονιῖπιδ. Εἰ ποῖ ἄμϑο (6 ὧι πιαπιις ἐἰ φίαἀϊο ποι σαάος. Εἰ ὁτῖ! αὐΐτπα μα ἱπ ἱπογμηὶ: 681. ἴῃ οἷ. οἰ [εεἷ! ἢοτοῦθιὶ 675: οἰ υοὐὶδ [αὐτὴ 681 πυογϑπηι ἰιος. Ἐκ πος Ναὶ οἱ τϊγδουϊα, αι: ἴῃ δΟγα πὶ σαι δον Ποθδηῖ, τ 50] ἢν 6556 νου απὶ ἴγοῖπν. Εἰ οἱ ἢΠαπν, 51 πο. τη] μ6γὙ1. Εἰ ἂἷι Σ δὸδ.) οἱ αὐ ϊἡ ἰν οὐδ {εἰ μι υαάας, ΄ παθοὶ κατηγορεῖ, 95 Β τοῦτον. ἄρῃ ΕΚΚ; βοὰ [γα δαάθμ μᾶθοῖ Οταν. ᾽ Καὶ- -σὺ 89 [2 κ 1} ϑί 0} τ πάντα, ᾿ς. Ἰδοιῖο,, λαοῦ ἐν γῇ οἷ. Οὐμη0}. οὐ Οναθ, ὸᾳ. 6 Πος, Ἰοοίο, πέσῃς. 90 Β ἀξίας, 537 9 ἢν Οὐ. εἰς. ν καί, Πὲς. Ἰεειίο, Εἰ δὲ μὴ ἀπόπτρε γὸν, καί ((οι]. οὐ, Οὐα}. οι τὴν πόλιν ταύτην, 98 Βὶ γιγνόμενα. 5" Π. κατ. 1 ἰοσ. [ὴ Β ἐχείνην. 85 Ἰδοὺ -- πορξύου. " ἄρεστ, Β εἰς τὸ εὐθές. Πὲ ψπύφας ὄταν, δ᾽ ἀπ. Β ἀπότρεχε. " λαοῦ Εἴτα Δά → Εἶτα ; συν. μ}}1Δπὶ 608. ἃ ΟΠ! 1868 πιο᾽οδιΐδιῃ 6856 ΡΆ55Γ08. ἔδραμον → συνέδραμον; ΑἸππΠΙΟΉΪ 1845, ΟΠ) αἰ αἰ οἰ 556πὶ ἀοάο᾽ δι σοῃ δι υἱι}) → ; ψυἀρὰ ἴὰ : οἱ ρϑῦαδηϊ το αὶ Β χὴν → ψυχὴν; διά εἰ ἀπηυῖ Οοἀο] 25: → ; πΐλπηι. → .
Cite (SBL): Theodoret, Comm. Jer. 40.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/40-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/40-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 41
41.1PG 81
Ἑπτὰ δὲ διὲληλυθότων μηνῶν, ἀφίκετο πάλιν ὁ οἱ Ἰσμαήλ’ ἐκ δὲ τοῦ βασιλικοῦ γένους ἐτύγχανεν ὧν, καὶ τραπέζης σὺν αὐτῷ κοινωνῆσας, ἀνεῖλε τὸν "5 ἅπαντας, καὶ Χαλδαίους, καὶ Ἰουδαίους. Δυοῖν δὲ ε΄. Ἦλθον, φησὶν, ἄνδρες ἀπὸ Συχὲμ ", κὶ ἀπὸ Σαλὴμ, καὶ ἀπὸ Σαμαρείας, ὀγδοήκοντα εἰ μάννα "", καὶ λίθανος ἐν ταῖς χερσὶν αὐτῶν, τοῦ εἰς οἶκον Κυρίου. Τὴν Σαλὴμ Σιλὼμ καλεῖ, καὶ ὁ Ἑδραῖος, καὶ ὁ Σύρος. Διδάσκει δὲ, υἱ ὡς καὶ τούτους ἅπαντας ὁ Ἰσμαὴλ χατιηχόντισε, καὶ εἰς 3 φρέαρτὰ τούτων ἔῤῥιψε σώματα" ἕτεροι δέ τινες ἐπισχεῖν τὴν σφαγὴν, θησαυροὺς αὐτῷ τινας τυ σειν ἐπαγγελλόμενοι ᾽". Ταῦτα δὲ ἅπαντα δεδραχὼς, ἅπαντας ᾧχετο λαδὼν, καὶ πρὸς κατέφυγεν. Ὁ δὲ Ἰωανὰν 3 σὺν τοῖς ἃγ- ἄλλοις ἄρχουσι, τὰ γεγενημένα μαθὼν, πλῆθος σὺν" αγαγὼν ἐπεστράτευσε ᾿ὁ τῷ Ἰσμαήλ᾽ οἱ δὲ ὑπὸ τῷ σαν τούτοις " ὁ δὲ Ἰσμαὴλ σὺν ἀνδράσιν ὀκτὼ τὸς καὶ ταῦτα δὲ τοῖς δαίοις ἡ θ:ἰα ψῆφος προσέφερεν 1: Ἐπειδὴ γὰρ ἐνότοὺς πολεμίους πεφευγέναι, ταῖς ἀλλήλων ὁ μέντοι Ἰωανὰν, τὸ πλῆθος τούτων "5 συναγαγὼν, εἴς τινα κώμην τῇ Βηθλεὲμ πελάζουσαν παρεγένετο, εἰς Αἴγυπτον φυγεῖν βουλόμενος " ἐδεδίει γὰρ τοὺς Χαλδαίους, διὰ τὴν τοῦ Γοδολίου σφαγήν.
Hepta de dielēlythotōn mēnōn, aphiketo palin ho hoi Ismaēl’ ek de tou basilikou genous etynchanen hōn, kai trapezēs syn autǭ koinōnēsas, aneile ton "5 hapantas, kai Chaldaious, kai Ioudaious. Dyoin de e΄. Ēlthon, phēsin, andres apo Sychem ", ki apo Salēm, kai apo Samareias, ogdoēkonta ei manna "", kai lithanos en tais chersin autōn, tou eis oikon Kyriou. Tēn Salēm Silōm kalei, kai ho Hedraios, kai ho Syros. Didaskei de, hui hōs kai toutous hapantas ho Ismaēl chatiēchontise, kai eis 3 phrearta toutōn errhipse sōmata" heteroi de tines epischein tēn sphagēn, thēsaurous autǭ tinas ty sein epangellomenoi ᾽". Tauta de hapanta dedrachōs, hapantas hǭcheto ladōn, kai pros katephygen. Ho de Iōanan 3 syn tois hag- allois archousi, ta gegenēmena mathōn, plēthos syn" agagōn epestrateuse ᾿ho tǭ Ismaēl᾽ hoi de hypo tǭ san toutois " ho de Ismaēl syn andrasin oktō tos kai tauta de tois daiois hē th:ia psēphos prosepheren 1: Epeidē gar enotous polemious pepheugenai, tais allēlōn ho mentoi Iōanan, to plēthos toutōn "5 synagagōn, eis tina kōmēn tę̄ Bēthleem pelazousan paregeneto, eis Aigypton phygein boulomenos " edediei gar tous Chaldaious, dia tēn tou Godoliou sphagēn.
When seven months had passed, Ishmael came again (he was of the royal family); and after sharing a table with him, he killed [Gedaliah and those with him], all of them, Chaldeans and Jews alike. Two [days later] … "There came," he says, "men from Shechem, from Salem, and from Samaria, eighty …, with manna and frankincense in their hands, to [bring them] to the house of the Lord." Salem is called Shiloh by both the Hebrew and the Syrian. He teaches that Ishmael shot all these down as well and threw their bodies into a well; but certain others … to stop the slaughter, promising to [show] him some treasures. Having done all this he went off, taking everyone with him, and fled to [the Ammonites]. Johanan with the other rulers, learning what had happened, gathered a crowd and marched against Ishmael; and those under [his power] … to them; but Ishmael with eight men … And the divine sentence brought these things too on them. … Johanan, however, gathering the multitude of these, came to a village near Bethlehem, wishing to flee to Egypt; for he feared the Chaldeans because of the murder of Gedaliah.
Textual problem in this passage: see the notes.
Jer 41:1–4 (48:1-Jer LXX) (allusion, high confidence) · Jer 41:5 (48:5 LXX) (quotation, high confidence) · Jer 41:6–18 (48:6-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: Ishmael murders Gedaliah and the pilgrims from the north; Johanan rescues the captives but, fearing the Chaldeans, prepares to flee to Egypt.
- Jer 41 (LXX 48), no verse numbers in Migne: 41:1–18 summarized, with 41:5 quoted. The scan has lost or garbled many words here; gaps are marked "…" or supplied in brackets by sense from the biblical account. Latin column debris and Migne's footnotes removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris; words of the text lost; Latin debris; Latin debris inside a word; Migne's footnotes): οἴοβα4ι8 φαΐ οὐπι {Π 0 τοι ϊοι! → ; Δυοῖν δὲ εἰ ἀε ε΄. → Δυοῖν δὲ ε΄.; 8015, Δβϑὺ πηρι[5η86 [18 αὐ] Βυρογογδηΐ, 80}}} οἱ [υε]1 → ; οἱ δ 6058 αγαγὼν → αγαγὼν; ἴουπδη, οοδοία ἰογαπὶ του ἀΐη6, σομλιϊ 5686 ἴῃ → ; ὁ} σοἀυϊίδιι ᾿μἰοτίδοι τ. → ; 58 ἀποδράταντε;. ΤΒ ὄρκοις. δ μήπητε, χ᾿ τ λ. κι Β ἀπηγόρευσε. 3" Β τόν τε. 3 Β ἐγχαταλειςθέντας, 1" σὺν αὐτῷ. θ65. ἐμ 8. "5 ΕΘΔΙ10 νὰ μαϊκί τράτ. πὸ αὐτῷ. 15 Β ἐξέφερεν, 15. Β τοῦτο, → .
Cite (SBL): Theodoret, Comm. Jer. 41.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/41-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/41-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 42
42.2PG 81
Κοινῇ μέντοι πάντες, οἵ τε ἄρχοντες καὶ ὁ λαὸς, τὸν προφήτην ἱχετεύουσι, ταῦτα λέγοντες " β΄, γ. Πεσέτω ὁ " ἔλεος ἡμῶν κατὰ πρόσωπόν σου, καὶ πρόσευξαι πρὸς Νύριον τὸν Θεόν σου περὶ τῶν καταλοίπων τούτων, ὅτι κατελείφθημεν πουσὶιν ἡμᾶς. Καὶ ἀναγγειλάτω ἡμῖν Κύριος ὁ ϑεύς σου τὴν ὁδὸν ἣν " πορευσόμεθα ἐν αὐτῇ, καὶ 1λόγον ὃν ποιήσωμεν δ. ᾿Ἀντιθολοῦσι μὲν ὀρθῶς, καὶ μαθεῖν τὸ πρακτέον ἐπιθυμοῦσιν. ᾿Απειθοῦσι δὲ συνήθως, καὶ τοῖς θείοις ἀντιλέγουσι νόμοις" ὁ δέ γε προφήτης καὶ ἀντιδολήσειν ὑπισχνεῖται, καὶ μηνύσειν δ᾽ τὰ κελευόμενα " οἱ δὲ εἰς ἅπαντα εἴξειν ὑπέσχοντο, καὶ ὄρκῳ τὴν ἐπαγγελίαν ἐχύρωσαν.
Koinę̄ mentoi pantes, hoi te archontes kai ho laos, ton prophētēn hicheteuousi, tauta legontes " b΄, g. Pesetō ho " eleos hēmōn kata prosōpon sou, kai proseuxai pros Nyrion ton Theon sou peri tōn kataloipōn toutōn, hoti kateleiphthēmen pousiin hēmas. Kai anangeilatō hēmin Kyrios ho ϑeus sou tēn hodon hēn " poreusometha en autę̄, kai 1logon hon poiēsōmen d. ᾿Antitholousi men orthōs, kai mathein to prakteon epithymousin. ᾿Apeithousi de synēthōs, kai tois theiois antilegousi nomois" ho de ge prophētēs kai antidolēsein hypischneitai, kai mēnysein d᾽ ta keleuomena " hoi de eis hapanta eixein hypeschonto, kai orkǭ tēn epangelian echyrōsan.
All together, however, the rulers and the people, beseech the prophet, saying: "Let our plea for mercy fall before you, and pray to the Lord your God for this remnant, for we have been left [few out of many, as your eyes] see us. And let the Lord your God tell us the way in which we should walk and the thing we should do." They entreat rightly and desire to learn what must be done; but, as usual, they disobey and contradict the divine laws. The prophet promises to intercede and to tell them what is commanded; and they promised to yield in everything, and confirmed the promise with an oath.
Jer 42:2–3 (49:2-Jer LXX) (quotation, high confidence) · Jer 42:4–6 (49:4-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: The survivors ask Jeremiah to seek God's direction and swear to obey it, though they will in fact disobey.
- Lemmas: Jer 42:2–3 (LXX 49:2–3), with 42:4–6 summarized; the end of 42:2 is garbled in the scan and supplied in brackets.
Cite (SBL): Theodoret, Comm. Jer. 42.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-2
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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.
42.5PG 81
ε', ς΄. ἜἜστω γὰρ, φησὶ, Κύριος ἐν ἡμῖν, εἰς μάρτυρα δίκαιον καὶ πιστὸν, ὅτι "5 κατὰ τὸν.16γον ὃν ἐὰν ἀποστείλῃ σε Κύριος ὁ Θεὸς ν᾽ πρὸς ἡμᾶς οὕτω ποιήσομεν. Καὶ ἐὰν ἀγαθὸν, καὶ ἐὰν κακὸν, καὶ τῆς φωνῆς " Κυρίου τοῦ Θεοῦ ἡμῶν, εὖ ἡμεῖς ἀποστέλλομέν σε πρὸς αὑτὸν, ἀκουσόμεθα, ἵνα βέλτιον ἡμῖν γένηται, ὅτι ἀκουσόμεθα τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν. Τὰ μὲν ῥήματα εὐδεδείας μεστὰ, οὐ συμφωνεῖ δὲ τοῖς λόγοις τὰ πράγματα. Δέχα γὰρ ὃ διελθουσῶν ἡμερῶν τῆς ἀποκρίσεως δ᾽ ὁ προφήτης τετύχηκε" τὴν δὲ τῆς ἀποκρίσεως ἀναθδολὴν γεγενῆσθαι νομίζω εἰς ὠφέλειαν τῶν ἡτηχότων " ἵνα γνῶσιν ὡς μόγις ὁ Θεὸς οὔ προφήτου τὴν ἱκετείαν ἐδέξατο. Λέγει τοίνυν αὐτὸς ὁ προφήτης, προστεταχέναι τὸν Θεὸν τῇδε γῇ " προσμεῖναι. Πάσης γὰρ ὑμᾶς, φησὶν, ἀξιώσω κηδεμονίας. « Καὶ οἰκοδομήσω ὑμᾶς, καὶ οὗ μὴ καθελῶ, καὶ φυτεύσω ὑμᾶς, καὶ οὐ μὴ ἐχτίλω. Ὅτι ἀναπέπαυμαι δ ἐπὶ τοῖς κακοῖς, οἷς εἶπόν "5 με" καὶ θαῤῥεῖν παρεγγυᾷ.
e', s΄. EEstō gar, phēsi, Kyrios en hēmin, eis martyra dikaion kai piston, hoti "5 kata ton.16gon hon ean aposteilę̄ se Kyrios ho Theos n᾽ pros hēmas houtō poiēsomen. Kai ean agathon, kai ean kakon, kai tēs phōnēs " Kyriou tou Theou hēmōn, eu hēmeis apostellomen se pros hauton, akousometha, hina beltion hēmin genētai, hoti akousometha tēs phōnēs Kyriou tou Theou hēmōn. Ta men rhēmata eudedeias mesta, ou symphōnei de tois logois ta pragmata. Decha gar ho dielthousōn hēmerōn tēs apokriseōs d᾽ ho prophētēs tetychēke" tēn de tēs apokriseōs anathdolēn gegenēsthai nomizō eis ōpheleian tōn hētēchotōn " hina gnōsin hōs mogis ho Theos ou prophētou tēn hiketeian edexato. Legei toinyn autos ho prophētēs, prostetachenai ton Theon tę̄de gę̄ " prosmeinai. Pasēs gar hymas, phēsin, axiōsō kēdemonias. « Kai oikodomēsō hymas, kai hou mē kathelō, kai phyteusō hymas, kai ou mē echtilō. Hoti anapepaumai d epi tois kakois, hois eipon "5 me" kai tharrhein parengyą.
"Let the Lord be among us," he says, "as a just and faithful witness, that according to every word with which the Lord God sends you to us, so we will do. Whether good or evil, we will listen to the voice of the Lord our God, to whom we send you, so that it may go better with us, because we will listen to the voice of the Lord our God." The words are full of piety, but the deeds do not agree with the words. The prophet received the answer after ten days had passed; and I think the answer was delayed for the benefit of those who had asked, so that they might know that God had accepted the prophet's supplication only with difficulty. The prophet himself, then, says that God had commanded them to remain in this land. I will count you worthy, he says, of every care: "And I will build you up and not pull you down; I will plant you and not pluck you up. For I have ceased from the evils of which I spoke." And he urges them to take courage.
Jer 42:5–6 (49:5-Jer LXX) (quotation, high confidence) · Jer 42:7–9 (49:7-Jer LXX) (allusion, high confidence) · Jer 42:10 (49:10 LXX) (quotation, high confidence)
Notes and citation
Summary: The survivors swear to obey whatever God says; after ten days God answers that they should stay in Judah, where he will build and plant them.
- Lemmas: Jer 42:5–6, 10 (LXX 49:5–6, 10), with 42:7–9 summarized. The end of the lemma of 42:10 is garbled in the scan.
Cite (SBL): Theodoret, Comm. Jer. 42.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-5
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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.
42.11PG 81
ια΄, Μὴ φοδηθῆτε γὰρ, φησὶ, ἀπὸ προσώπου βασιλέως Βαδυῶνος, οὗ ὑμεῖς φοδεῖσθε ἀπὸ προσώπου αὑτοῦ "" ὅτι μεθ᾽ ὑμῶν εἶμι ἐγὼ, τοῦ ἐξαιρεῖσθαι ὑμᾶς, καὶ σώζειν ὑμᾶς ἐκ χειρὸς αὐὖτοῦ "5, ᾿Ἐπαγγέλλεται δὲ καὶ τὴν τῶν γεγενημένων αἰχμαλώτων ἀνάκλησιν. Εἰ δὲ τοῖς ἐμοῖς, φησὶν, ἀντιτείνητε 5 λόγοις, καὶ τὴν Αἴγυπτον χαταλάθοιτε, “χὐτῃ "" διαφυγεῖν τοὺς πολεμίους πειρώμενοι, ἐκεῖ τοὺς πολεμίους οὺὃς δεδίττετε "δ, πέμψω.
ia΄, Mē phodēthēte gar, phēsi, apo prosōpou basileōs Badyōnos, hou hymeis phodeisthe apo prosōpou hautou "" hoti meth᾽ hymōn eimi egō, tou exaireisthai hymas, kai sōzein hymas ek cheiros auytou "5, ᾿Epangelletai de kai tēn tōn gegenēmenōn aichmalōtōn anaklēsin. Ei de tois emois, phēsin, antiteinēte 5 logois, kai tēn Aigypton chatalathoite, “chytę̄ "" diaphygein tous polemious peirōmenoi, ekei tous polemious ouos dedittete "d, pempsō.
"Do not be afraid," he says, "before the king of Babylon, whom you fear; for I am with you to deliver you and to save you from his hand." He promises also the recall of those who had become captives. But if you resist my words, he says, and go to Egypt, trying in this way to escape the enemy, there I will send the enemy whom you dread.
Jer 42:11 (49:11 LXX) (quotation, high confidence) · Jer 42:12–15 (49:12-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: God bids the survivors not fear Babylon; if they flee to Egypt, the enemy they fear will follow them there.
- Lemma: Jer 42:11 (LXX 49:11), with 42:12–15 summarized.
Cite (SBL): Theodoret, Comm. Jer. 42.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-11
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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.
42.16PG 81
ις΄. Ἔσται γὰρ, φησὶν, ἡ ῥομφαία, ἣν ὑμεῖς φοζεῖσθε ἀπὸ προσώπου αὑτῆς, ἐκεῖ" εὑρήσει ὑμᾶς ἐν γῇ Αἰγύπτου" καὶ "1 ὁ Λιμὸς δὲ ποιῆσαι ὑμῖν. » Ἐκχθάλλει δὲ αὐτῶν καὶ τὸ δέος» ὃν περρίκατε, ἐν ἐκείνῃ ὑμῖν ἐπισκήψει τῇ γῇ. Καὶ τὰ αὐτὰ πλατύτερον εἰρηκὼς ἐπάγει καὶ ταῦτα" τη. Καθὼς ἔσταξεν ὁ θυμός μου, καὶ ἡ ἐργή μου " ἐπὶ τοὺς κατοικοῦντας “Ἱερουσαλήμ οὕτω στάξει ὁ θυμός μου ἐφ᾽ ὑμᾶς εἰσελθόντων ὑμῶν εἰς Αἴγυπτον" καὶ ἔσεσθε εἰς ἄθατον, καὶ ὑποχείριοι, καὶ εἰς ἀρὰν, καὶ εἰς ὀνειδισμὸν, καὶ οὐ μὴ ἴδητε ἔτι τὸν τόπον τοῦτον. ἝἜδειξεν, ὡς ἐνῆν ἀνθρώποις ἰδεῖν τὸ τῆς δυνάμεως μέγεθος. Τὰ γὰρ ἐπενεχθέντα Ἰουδαίοις κακὰ σταγόνας ἐκάλεσε τοῦ θυμοῦ, τουτέστι τῆς τιμωρητιχῆς ἐνεργείας. Εἶτα ὁ προφήτης, καὶ τῶν ὄρκων ἀναμιμνήσκει.
is΄. Estai gar, phēsin, hē rhomphaia, hēn hymeis phozeisthe apo prosōpou hautēs, ekei" heurēsei hymas en gę̄ Aigyptou" kai "1 ho Limos de poiēsai hymin. » Ekchthallei de autōn kai to deos» hon perrikate, en ekeinę̄ hymin episkēpsei tę̄ gę̄. Kai ta auta platyteron eirēkōs epagei kai tauta" tē. Kathōs estaxen ho thymos mou, kai hē ergē mou " epi tous katoikountas “Hierousalēm houtō staxei ho thymos mou eph᾽ hymas eiselthontōn hymōn eis Aigypton" kai esesthe eis athaton, kai hypocheirioi, kai eis aran, kai eis oneidismon, kai ou mē idēte eti ton topon touton. HeEdeixen, hōs enēn anthrōpois idein to tēs dynameōs megethos. Ta gar epenechthenta Ioudaiois kaka stagonas ekalese tou thymou, toutesti tēs timōrētichēs energeias. Eita ho prophētēs, kai tōn orkōn anamimnēskei.
"For the sword," he says, "which you fear will find you there in the land of Egypt; and the famine …" … to do to you." He drives out their fear too: [the enemy] at whom you shudder will fall upon you in that land. Having said the same things more fully, he adds this as well: "As my anger and my wrath dripped upon the inhabitants of Jerusalem, so my anger will drip upon you when you enter Egypt; and you shall become untrodden, and subject, and a curse, and a reproach, and you shall never again see this place." He showed the greatness of [God's] power as far as humans could see it: for he called the evils brought on the Jews drops of anger, that is, of his punishing activity. Then the prophet reminds them also of their oaths.
Jer 42:16 (49:16 LXX) (quotation, high confidence) · Jer 42:17 (49:17 LXX) (allusion, medium confidence) · Jer 42:18 (49:18 LXX) (quotation, high confidence)
Notes and citation
Summary: Sword and famine will follow the fugitives to Egypt; the disasters of Jerusalem were only "drops" of God's anger.
- Lemmas: Jer 42:16, 18 (LXX 49:16, 18). A long block of Migne's Latin column and footnotes is removed by logged corrections; the words of the text lost with it are marked "…".
Notes on the original text
- Digital text corrected (Latin column debris; words of the text lost; Migne's footnotes and Latin column debris): πάλιν θὰ πο γιοῦ [αδεὶ αἱ ἀἰεῖ!, πιὸ → ; τοϑ. 6115, 165 ᾿ιᾶς νἷα οἰ] Αἰ δή. Ἰεειῖο, ἧ. 5 Β ποιήσομεν, ὑυχία τῦρ. οι. μὴ συντῆς φωνῆς. 66. Ἰοοι0, τὴν φωνήν. Βαθεὶ οὐ γὰρ εἰ μή. εἶ Ὅμ 3 ἀποκαλύψεως. "8 ἔχε, 66. Ἰοειίο, εἰ μὴ κατὰ πάντα τὸν λόγον. 838 Θεός. Β Διά. δου, αὐ ομῖρ]. ὅ" καὶ 85 δέκα γάρ. 31 γῇ, Π' ρήδην, τῇ. 38 Β πέπαυμα!. 539 εἶπ. με ποιῆσαι, ἰδ. δ αὐτὶ ". σαύτῃ διαφυγεῖν τοὺς πολεμίους. Ἧ καὶ -- τῇ γῇ. Β ταύτην, τοὺς πολεμίους νοῦ ἐπ ἰόντα {{α. ΠῚ σι οἱ ἰδία : εἰ γα [τον Εἰ νι εἴς πὶ ἀδεοτίμηι, οἱ πιαποὶραιὶ, εἰ ἴπ πιαίεἀϊείϊοοἱ ᾿υ 5} γα υπὶ, θεῖ ποδὰδία : ἐμ ἐοποηι. [Δ- Ὡς οὐ πη]οἷν} 1848 οἱ Ναϑιοἱ ἰδίος, οἱ εεἰ. → .
Cite (SBL): Theodoret, Comm. Jer. 42.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
42.20PG 81
χ΄, Ὑμεῖς " γὰρ͵ ἀπεστεί.λατέ μὲ πρὸς Κύριον Β τὸ» Θεὸν ὑμῶν, «“έγοντες " Πρόσευξαι περὶ ἡμῶν, καὶ πάντα ὅσα ἂν «αλήσῃ Κύριος ὁ Θεὺς ἡμῶν, ἀνάγγειλον "9 ἡμῖν, καὶ ποιήσομεν" καὶ ἀπἡγγειίλα ὑμῖν σήμερον, καὶ οὐκ ἠκούσατε τῆς φωγῆς Κυρίου τοῦ Θεοῦ ὑμῶν, κατὰ πάντα ὅσα ἀπέστειλε πρὸς ὑμᾶς. Καὶ νῦν ἐστε γιγώσκοντες, ὅτι ἐν ῥομφαίᾳ, καὶ ἐν ἀιμῷ, καὶ ἐν θανάτῳ ἐκλείψετε δ' ἐγ τῷ τόπῳ τούτῳ, ἐν ᾧ ὑμεῖς βούἅἍεσθε εἰσειθόντες κατοικεῖν ἐκεῖ. Ταῦτα γὰρ, ἃ διαφυγεῖν πειρᾶσθε, εὑρήσετε ἐν Αἰγύπτῳ.
ch΄, Hymeis " gar͵ apestei.late me pros Kyrion B to» Theon hymōn, «“egontes " Proseuxai peri hēmōn, kai panta hosa an «alēsę̄ Kyrios ho Theus hēmōn, anangeilon "9 hēmin, kai poiēsomen" kai apēngeiila hymin sēmeron, kai ouk ēkousate tēs phōgēs Kyriou tou Theou hymōn, kata panta hosa apesteile pros hymas. Kai nyn este gigōskontes, hoti en rhomphaią, kai en aimǭ, kai en thanatǭ ekleipsete d' eg tǭ topǭ toutǭ, en hǭ hymeis bouaAesthe eiseithontes katoikein ekei. Tauta gar, ha diaphygein peirasthe, heurēsete en Aigyptǭ.
"For you sent me to the Lord your God, saying: Pray for us, and whatever the Lord our God says, report it to us and we will do it. And I have reported to you today, and you have not listened to the voice of the Lord your God in all that he sent me to you for. And now know that by sword and famine and death you shall perish in the place where you wish to go and live." For the things you are trying to escape you will find in Egypt.
Jer 42:20–22 (49:20-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Jeremiah reminds the people that they asked for God's word and have now refused it; they will die in Egypt.
- Lemmas: Jer 42:20–22 (LXX 49:20–22).
Cite (SBL): Theodoret, Comm. Jer. 42.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/42-20
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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.
Chapter 43
43.2PG 81
Τούτων ἀκούσαντες οἱ τοῦ λαοῦ προστατεύοντες, θρασύτητι καὶ ἀλαζονείᾳ συνέζων, καὶ τῶν παραχλήσεων ἐπελάθοντο, καὶ τῶν ὄρκων, καὶ τῷ προ- Ο φήτῃ εἰπεῖν ἐτόλμησαν, β΄, γ΄. Ψευδῆ δ' σὺ λαλεῖς" οὐκ ἀπέστει.ἐ σε Κύριος ὁ Θεὸς "5 ἡμῶν πρὸς ἡμᾶς «“έγων, Μὴ εἰσέλθητε εἰς Αἴγυπτον ὅ᾽. '᾿ΑΔλὰ Βαροὺχ, υἱὸς Νηρίου, συμθάλ.λλει σε πρὸς ἡμᾶς, ἵνα δῷς ἡμᾶς εἰς χεῖρας Χαιϊδαίων, τοῦ θανατῶσαι ἡμᾶς κα ἀποικίσαι "5 ἡμᾶς εἰς Βαδυλῶγα. Ταῦτα πρὸς τὸν προφήτην εἰρηκότες, καὶ ἄντικρυς παραθεθηχότες τοὺς γεγενημένους ὄρκους, ἐπὶ τὴν Αἴγυπτον ὥρμη" σαν σὺν παντὶ τῷ ἀθροισθέντι 5 λαῷ " συναπήγαγην δὲ καὶ τὸν προφήτην, καὶ τὸν Βαρούχ. Ἐν τοίνυν τῇ πετα: ὁ προφήτης λίθους λαύεῖν, καὶ τούτους πρὸ τῶν πυλῶν χαταχρύψαι τῶν βασιλείων, τῶν Ἰουρῃ δαίων ὁρώντων, καὶ ταῦτα ν΄, ια΄, Ἰδοὺ ἐγὼ ὁὀποστέ,λ.1ὼ καὶ ἄγω "" Ναθουμου), καὶ ἐπιθήσει τὸν θρόνον αὑτοῦ ἐπάγω τῶν «Δἰθων' τούτων, καὶ ἀρεῖ τὰ ὅπλα αὑτοῦ ἐπ' αὖτούς. Καὶ τοὺς μὲν τῶν Αἰγυπτίων παραδώσει θανάτῳ, τοὺς δὲ ἐξαγδραποδίσας "ἐμπρήσει δὲ καὶ τοὺς τῶν εἰδώλων ναοὺς, καὶ αὑτὰ δέ γε λήψεται δορυάλζλωτα. Καὶ διδάσκων, ὡς οὐ πάρεργον ποιήσεται τὴν κατὰ τῆς Λἰγύπτου στρατείαν, ἀλλ' ἐπιμελῶς αὐτὴν καταλύσει, ἀπειχάζει αὐτὸν ποιμένι τοῦ ἱματίου τοὺς φθεῖρας συλλέγοντι. Ἐπιμελῶς δὲ τοῦτο ποιοῦσιν οἱ ποιμένες πλείστης σχολῆς ἀπολαύοντες. Καὶ φθειριεῖ 5", φησὶ, τὴν Αἴγυπτον, ὡς φθειρίζει ποιμὴν» τὸ ἱμάτιον αὑτοῦ καὶ ἐξελεύσεται ἐκεῖθεν 5" ἐν εἰρήνῃ. (.γ΄.) Καὶ συντρίψει τοὺς στύιους Ἡιιουπόλεως, καὶ 8 τοὺς ἐν Ὥγ 5.. Καὶ τοὺς οἴκους τῶν θεῶν “δ᾽ αὑτῶν κατακαύσει ἐν πυρί. Διώνυμος ἦν ἡ πόλις" καὶ γὰρ Ὧν ἐκαλεῖτο, καὶ Ἡλιούποιῖις. Τοῦτο ἡμᾶς καὶ ἡ “Εξοδος ἐδίδαξεν " ἔφη γὰρ χεχτικέναι πόλεις τῷ Φαραὼ τοὺς υἱοὺς Ἰσραὴλ, τήν τε Πειθὼ 55, καὶ Ῥαμε:σῇ, καὶ Ὧν, ἧ Β ἔστιν Ἡλιούπολις. Τὸν μέντοι Ναδουχοδονόσορ ε δοῦλον ἑαυτοῦ » καλεῖ ὁ Θεὸς, οὐκὶ ὡς σχέσει ὄντα δοῦλον καὶ διαθέσει, ἀλλ᾽ ὡς φύσει δοῦλον" τοῦ γὰρ ποιητοῦ δοῦλον τὸ ποίημα" διδάσκει δὲ κατὰ ταὐτὸν, ὡς αὐτοῦ συ γχωροῦντος ταῦτα “7 ἐποίει,
Toutōn akousantes hoi tou laou prostateuontes, thrasytēti kai alazoneią synezōn, kai tōn parachlēseōn epelathonto, kai tōn orkōn, kai tǭ pro- O phētę̄ eipein etolmēsan, b΄, g΄. Pseudē d' sy laleis" ouk apestei.e se Kyrios ho Theos "5 hēmōn pros hēmas «“egōn, Mē eiselthēte eis Aigypton ho᾽. '᾿ADla Barouch, huios Nēriou, symthal.llei se pros hēmas, hina dǭs hēmas eis cheiras Chaiïdaiōn, tou thanatōsai hēmas ka apoikisai "5 hēmas eis Badylōga. Tauta pros ton prophētēn eirēkotes, kai antikrys parathethēchotes tous gegenēmenous orkous, epi tēn Aigypton hōrmē" san syn panti tǭ athroisthenti 5 laǭ " synapēgagēn de kai ton prophētēn, kai ton Barouch. En toinyn tę̄ peta: ho prophētēs lithous lauein, kai toutous pro tōn pylōn chatachrypsai tōn basileiōn, tōn Iourę̄ daiōn horōntōn, kai tauta n΄, ia΄, Idou egō hooposte,l.1ō kai agō "" Nathoumou), kai epithēsei ton thronon hautou epagō tōn «Dithōn' toutōn, kai arei ta hopla hautou ep' autous. Kai tous men tōn Aigyptiōn paradōsei thanatǭ, tous de exagdrapodisas "emprēsei de kai tous tōn eidōlōn naous, kai hauta de ge lēpsetai doryalzlōta. Kai didaskōn, hōs ou parergon poiēsetai tēn kata tēs Ligyptou strateian, all' epimelōs autēn katalysei, apeichazei auton poimeni tou himatiou tous phtheiras syllegonti. Epimelōs de touto poiousin hoi poimenes pleistēs scholēs apolauontes. Kai phtheiriei 5", phēsi, tēn Aigypton, hōs phtheirizei poimēn» to himation hautou kai exeleusetai ekeithen 5" en eirēnę̄. (.g΄.) Kai syntripsei tous stuious Hēiioupoleōs, kai 8 tous en Hōg 5.. Kai tous oikous tōn theōn “d᾽ hautōn katakausei en pyri. Diōnymos ēn hē polis" kai gar Hōn ekaleito, kai Hēlioupoiiis. Touto hēmas kai hē “Exodos edidaxen " ephē gar chechtikenai poleis tǭ Pharaō tous huious Israēl, tēn te Peithō 55, kai Rhame:sę̄, kai Hōn, hē B estin Hēlioupolis. Ton mentoi Nadouchodonosor e doulon heautou » kalei ho Theos, ouki hōs schesei onta doulon kai diathesei, all᾽ hōs physei doulon" tou gar poiētou doulon to poiēma" didaskei de kata tauton, hōs autou sy nchōrountos tauta “7 epoiei,
Hearing this, the leaders of the people, living in rashness and arrogance, forgot their entreaties and their oaths, and dared to say to the prophet: "You speak lies. The Lord our God did not send you to us, saying: Do not go into Egypt. But Baruch son of Neriah is inciting you against us, so that you may give us into the hands of the Chaldeans, to kill us and to deport us to Babylon." Having said this to the prophet and openly broken the oaths they had sworn, they set out for Egypt with all the people who had gathered; and they took the prophet and Baruch with them. In [Taphnas, God commanded] the prophet to take stones and hide them before the gates of the palace while the Jews watched, and [to say] this: "Behold, I send and bring Nebuchadnezzar [king of Babylon,] my servant, and he will set his throne above these stones, and lift his weapons against them." He will hand over some of the Egyptians to death and enslave others …; he will burn the temples of the idols too, and take the idols themselves captive. And teaching that he will not make the campaign against Egypt a side matter but will destroy it thoroughly, he likens him to a shepherd picking the lice from his cloak; shepherds do this thoroughly, since they have a great deal of leisure. "And he will delouse Egypt," he says, "as a shepherd delouses his cloak, and he will go out from there in peace. And he will break the pillars of Heliopolis, those in On, and burn the houses of their gods with fire." The city had two names: it was called both On and Heliopolis. Exodus also taught us this; for it said that the sons of Israel built cities for Pharaoh, Peitho, Rameses, and On, which is Heliopolis. God, however, calls Nebuchadnezzar "his servant," not as a servant by relationship and disposition but as a servant by nature; for what is made is the servant of its maker. He teaches at the same time that he did these things by his permission,
Textual problem in this passage: see the notes.
Jer 43:2–3 (50:2-Jer LXX) (quotation, high confidence) · Jer 43:4–9 (50:4-Jer LXX) (allusion, high confidence) · Jer 43:10 (50:10 LXX) (quotation, high confidence) · Jer 43:11 (50:11 LXX) (allusion, high confidence) · Jer 43:12–13 (50:12-Jer LXX) (quotation, high confidence) · Exod 1:11 (allusion, high confidence)
Notes and citation
Summary: The leaders call Jeremiah a liar and take everyone to Egypt; at Taphnas Jeremiah foretells Nebuchadnezzar's conquest of Egypt, which God's "servant" will strip like a shepherd delousing his cloak.
- Jer 43 (LXX 50): lemmas 43:2–3, 10, 12–13, the rest summarized. The place name and some words are lost in the scan and supplied in brackets. Exodus: Exod 1:11 in the LXX, which adds "and On, which is Heliopolis." Migne's footnotes and Latin column debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's footnotes; words of the text lost): δ καὶ ἣ ὀργή μου. 49. Ὑμεῖς, χ. τ. λ. "νι. 1. δ0 Βὶ ἀπάγγειλον. πὰ αποσιὸ ὐμνθ}. οὐ να}. ποῦ τος. Ἰσι]ο ἐδι ψεύδη. 55 ὁ Θεὺς ἡμῶν. ἔχ ὃδ υἱός, αὶ ργρλη;, ὁ, ἕου. μος. δὐδιπίαν ἠιχία Ποῦν. ἴῃ ΟΟὨλ0}]. οὐ ἀρ ἀνα}. 40 τὸν δοῦλόν → ; Α δοπιρτοίιοιιοι σαριῖνα. Ἐὶ αἱ ἀσεοαὶ νΠΠν πὰ → .
Cite (SBL): Theodoret, Comm. Jer. 43.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/43-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/43-2
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-43-2) · 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.