Commentary on Jeremiah (with Baruch and Lamentations) 44.1–48.40
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 44
44.1PG 81
Τοῖς μέντοι Ἰουδαίοις καὶ ἀπείθειαν νοσοῦσι παραίνεσιν πάλιν ὁ φιλάνθρωπος φέρει “8 Δεσπότης, διακόνῳ χρώμενος τῷ προφήτῃ. Καὶ πρῶτον μὲν ἀναμιμνήσχες τῶν γεγενημένων ἐν τῇ ᾿ἸΙουδαίᾳ κακῶν, διὰ τὴν τῶν οἰκητόρων παρανομίαν, εἶτα τούτος αὐτοῖς ἐπιμέμφεται, ὡς τὰ ὅμοια τολμῶσι, καὶ τὴν θείαν ἐπισπωμένοις ὀργήν. ξ᾽, η΄. Ἰδοὺ "“ γὰρ, φησὶν, ὑμεῖς ποιεῖτε κακὰ μεράλα ἐπὶ τὰς ψυχὰς ὑμῶν, ἐκκόψαι ὑμῶν ἄνδρα 1" καὶ γυναῖκα, νήπιον καὶ θημάζοντα, ἐκ μέσου ᾿Ιούδω, πρὸς τὸ μὴ καταλειφθῆναι ὑμῶν μηδένα. Παραπικράναι μὲ ἐν τοῖς ἔργοις τῶν χειρῶν ὑμῶν, θυμιᾷν θεοῖς ἑτόροις ἐν γῇ Αἰγύκαὶ ἵνα γένησθε εἰς κατάραν, καὶ εἰς ὀνγειδισμὸν ἐν πᾶσι τοῖς ἔθνεσι τῆς γῆς. ᾿Αναμιμνήσκει δὲ αὐτοὺς, ὡς ἕναυλον ἔχοντας μνήμην, καὶ τῶν τολμηθέντων κακῶν ὑπό τε τῶν πατέρων αὑτῶν, καὶ τῶν βασιλέων, καὶ μέντοι καὶ τῶν δυνατῶν " καὶ τῶν διλ ταῦτα ἐπενεχθεισῶν αὐτοῖς παντοδαπῶν συμςορῶν. Καὶ τούτο:ς ἐπιφέρει τὴν ἀπειλὴν, Κύριον ἑαυτὸν τῶν δυνάμεων ὀνομάζων, καὶ Θεὸν Ἰσραήλ’ ἵνα καὶ τὸ μέγεθος τῆς ἐξουσίας ἀκούοντες, καὶ τὴν περὶ τοὺς προγόνους κηδεμονίαν μανθάνοντες, καὶ ἐντραπῶσι καὶ δείσωσιν. ε Ἰδοὺ ἐφίστημι τὸ πρόσωπον 15 ἐφ᾽ ὑμᾶς εἰς κακά. ν Ἴδιον τῶν ἀγανακτούντων βλοσυρὸν μὲν βλέπειν, ἀτενὲς δὲ ἔχειν τὸ ὄμμα, καὶ ἐπὶ πλεῖστον ἐπὶ 75 τοὺς παροξύνοντας ἀποδλέπειν. ᾿Απὸ τῶν ἀνθρωπίνων τοίνυν σχηματίζει τὴν ἀπειλὴν, καί φησιν" « Ἐφίστημι τὸ πρόσωπόν μου ἐφ᾽ 5 ὑμᾶς εἰς κακὰ τοῦ ἐξολοθρεῦσαι πάντα τὸν Ἰούδαν. ν Εἶτα λέγει, ὡς λιμῷ καὶ ῥομκαὶ γενήσονται εἰς ὄρκον, καὶ εἰς ἀπώλειαν, καὶ εἰς κατάραν, καὶ εἰς ὀνειδισμὸν, καὶ τὰ αὐτὰ 15 πεῖσονται τοῖς ἐν τῇ Ἱερουσαλὴμ πολιορχηθεῖσι. « Τούτων 77 μέντοι οὐδεὶς διαφεύξεται, οὐδὲ εἰς τὴν Ἰουδαίαν ἐπανήξει γῆν. » ᾿Αλλὰ τούτων οὐδὲν τοὺς ᾽Αλλ᾽ ἄντικρυς ἐδόων 18 πάντες, καὶ ἄνδρες, καὶ 10ναΐχες, διαφερόντως δὲ οἱ Βαθυλώνιοι Τ᾽, « ὅτι "᾿, Τῶν σῶν οὐκ ἀνεχόμεθα 5' λόγων.» Τὸ δὲ τούτου πώτερον, ὅτι καὶ θείους τούτους νομίζοντες, ἀντέλεγὸν προφανῶς.
Tois mentoi Ioudaiois kai apeitheian nosousi parainesin palin ho philanthrōpos pherei “8 Despotēs, diakonǭ chrōmenos tǭ prophētę̄. Kai prōton men anamimnēsches tōn gegenēmenōn en tę̄ ᾿IIoudaią kakōn, dia tēn tōn oikētorōn paranomian, eita toutos autois epimemphetai, hōs ta homoia tolmōsi, kai tēn theian epispōmenois orgēn. x᾽, ē΄. Idou "“ gar, phēsin, hymeis poieite kaka merala epi tas psychas hymōn, ekkopsai hymōn andra 1" kai gynaika, nēpion kai thēmazonta, ek mesou ᾿Ioudō, pros to mē kataleiphthēnai hymōn mēdena. Parapikranai me en tois ergois tōn cheirōn hymōn, thymiąn theois hetorois en gę̄ Aigykai hina genēsthe eis kataran, kai eis ongeidismon en pasi tois ethnesi tēs gēs. ᾿Anamimnēskei de autous, hōs henaulon echontas mnēmēn, kai tōn tolmēthentōn kakōn hypo te tōn paterōn hautōn, kai tōn basileōn, kai mentoi kai tōn dynatōn " kai tōn dil tauta epenechtheisōn autois pantodapōn symsorōn. Kai touto:s epipherei tēn apeilēn, Kyrion heauton tōn dynameōn onomazōn, kai Theon Israēl’ hina kai to megethos tēs exousias akouontes, kai tēn peri tous progonous kēdemonian manthanontes, kai entrapōsi kai deisōsin. e Idou ephistēmi to prosōpon 15 eph᾽ hymas eis kaka. n Idion tōn aganaktountōn blosyron men blepein, atenes de echein to omma, kai epi pleiston epi 75 tous paroxynontas apodlepein. ᾿Apo tōn anthrōpinōn toinyn schēmatizei tēn apeilēn, kai phēsin" « Ephistēmi to prosōpon mou eph᾽ 5 hymas eis kaka tou exolothreusai panta ton Ioudan. n Eita legei, hōs limǭ kai rhomkai genēsontai eis orkon, kai eis apōleian, kai eis kataran, kai eis oneidismon, kai ta auta 15 peisontai tois en tę̄ Hierousalēm poliorchētheisi. « Toutōn 77 mentoi oudeis diapheuxetai, oude eis tēn Ioudaian epanēxei gēn. » ᾿Alla toutōn ouden tous ᾽All᾽ antikrys edoōn 18 pantes, kai andres, kai 10naïches, diapherontōs de hoi Bathylōnioi T᾽, « hoti "᾿, Tōn sōn ouk anechometha 5' logōn.» To de toutou pōteron, hoti kai theious toutous nomizontes, antelegon prophanōs.
To the Jews, however, sick with disobedience, the loving Master again brings exhortation, using the prophet as his minister. First he reminds them of the evils that happened in Judea because of the lawlessness of its inhabitants; then he blames them for daring the same things and drawing down the divine wrath. "Behold," he says, "you are doing great evils against your own souls, to cut off from you man and woman, infant and suckling, from the midst of Judah, so that none of you is left, provoking me with the works of your hands, burning incense to other gods in the land of Egypt, … and so that you become a curse and a reproach among all the nations of the earth." He reminds them, as people whose memory is still fresh, of the evils dared by their fathers, by the kings, and by the powerful, and of the calamities of every kind brought on them for these things. And to these he adds the threat, naming himself Lord of hosts and God of Israel, so that, hearing the greatness of his authority and learning of his care for their ancestors, they might both be ashamed and fear. "Behold, I set my face against you for evil." It is characteristic of angry people to look grim, to fix their gaze, and to look long at those who provoke them. So he shapes the threat from human ways and says: "I set my face against you for evil, to destroy all Judah." Then he says that by famine and sword [they will perish] …, and they will become an oath, a destruction, a curse, and a reproach, and will suffer the same things as those besieged in Jerusalem. "None of these, however, will escape or return to the land of Judea." But none of this [persuaded] them … but all cried out openly, men and women, and especially the Babylonians: "We will not endure your words." And what is more grievous than this: though they thought the words divine, they openly contradicted them.
Textual problem in this passage: see the notes.
Jer 44:1–6 (51:1-Jer LXX) (allusion, high confidence) · Jer 44:7–8 (51:7-Jer LXX) (quotation, high confidence) · Jer 44:9–10 (51:9-Jer LXX) (allusion, high confidence) · Jer 44:11 (51:11 LXX) (quotation, high confidence) · Jer 44:12–13 (51:12-Jer LXX) (allusion, high confidence) · Jer 44:14 (51:14 LXX) (quotation, high confidence) · Jer 44:15–16 (51:15-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: God warns the Jews in Egypt that their idolatry will destroy them as it destroyed Jerusalem; men and women alike openly refuse to listen.
- Jer 44 (LXX 51): lemmas 44:7–8, 11, 14, the rest summarized. "The Babylonians" is as printed (perhaps for "those in Pathros", Jer 44:15). God's "face" is explained by analogy with human anger. A long block of Migne's footnotes and Latin column is removed by a logged correction; gaps in the scan are marked "…".
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin column debris inside a word): ρα αὶ οἰ} ρὰ- Εἰ οἱ Οπ νοοαυαίαρ, οἱ εἰ Οη, αὐτῷ ἃ οἱ δὰ νέῖϑ. 50.) α "ἐπὶ ἴση ἀἰν Δ}. μὺς ἃ. δ : οἱ ἴῃ ηδία : αὐ οἵ. Β ιν ποὺς ἐν Ὥν. Ποῦγ. αιια ( 5114. 681} ἰὴ ἀἰμγρίο. τι ἄνδρα. ἷ 12 πρόσωπον. Β αὐ. μου, 4804 οἰΐλαι μου μας ἃ ΝΟΒΙΓΟ 51: δ. 4. Βὶ ἵνα, 56ι τοῦ, πον, 5 Β εἰσήλθατε, υἱ τοι], εἴας. 75 ἐπί, Β πρός. "Ὁ Β ποιῆτε. ὁ. ἔχ, Εκαίαι ἰλμτπη ἀρὰ ἀγα. 65 τῶν θεῶν. πὰ Οομιρμ!. ὑτ᾽ καῦτα. Β 0. πάντα. “5 ὶ προσφέρει, γιὰ Αἰ“. οὐ οι. ἴλοο. ἰοοιῖο, ἐν ἄνθρωτιν: τὸ - τὸς ἢ ἑ. μοι οπὶ οἱ 581 ορργοῦεῖο : δίφυρ λάθη) γα ΐοοαἷπὶ αὐοδἰ ονῖ οἱ γοὶ ἰὴ ρὰ- Ποῖ οἱ τ. Ψοίουι. 605. (αἱ οἱ αἰ ο ἰγαδοηάοθ, οἵ οανηΐπῦ Α ὡπόν → ωπόν.
Cite (SBL): Theodoret, Comm. Jer. 44.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-1
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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.
44.16PG 81
ις΄, ιζ΄. Τὸν ι16γον δ᾽ γὰρ, φησὶν, ὃν’ ἐάϊησας πρὸς ἡμᾶς τῷ ὀνόματι Κυρίου, οὐκ ἀκουσόμε! σου. Ὅτι ποιοῦντες ποιήσομεν" πάντα ὃς ἐξελεύσεται ἐκ τοῦ στόματος ἡμῶν, θυμιᾷν τῇ δὰς, καθὰ ἐποιήσαμεν ἡμεῖς, καὶ πατέρες ἡμῶν καὶ οἱ βασιϊεῖς ἡμῶν, καὶ οἱ ἄρχοντες ἡμῶν, ἐν πόλεσιν ᾿Ιούδα, καὶ ἐν διόδοις 5" “Ιερουσαλήμ. « Βασίλισσαν οὐρανοῦ ν τὴν ᾿Αφροδίτην καλοῦσι, καὶ οἱ Ἕλληνες αὐτὴν Οὐρανίαν προσαγορεύουσι. Ταῦτα δὲ, φησὶ, ποιοῦντες, εἰς χόρον ἀπελαύσαμεν" τῶν ἀγαθῶν τὴν δὲ ταύτης θεραπείαν χαταλιπέντες, καὶ πολέμῳ, καὶ λιμῷ παρεδόθημεν. Εἶτα αἱ γυναῖχε;
is΄, iz΄. Ton i16gon d᾽ gar, phēsin, hon’ eaïēsas pros hēmas tǭ onomati Kyriou, ouk akousome! sou. Hoti poiountes poiēsomen" panta hos exeleusetai ek tou stomatos hēmōn, thymiąn tę̄ das, katha epoiēsamen hēmeis, kai pateres hēmōn kai hoi basiïeis hēmōn, kai hoi archontes hēmōn, en polesin ᾿Iouda, kai en diodois 5" “Ierousalēm. « Basilissan ouranou n tēn ᾿Aphroditēn kalousi, kai hoi Hellēnes autēn Ouranian prosagoreuousi. Tauta de, phēsi, poiountes, eis choron apelausamen" tōn agathōn tēn de tautēs therapeian chatalipentes, kai polemǭ, kai limǭ paredothēmen. Eita hai gynaiche?
"The word," he says, "that you have spoken to us in the name of the Lord, we will not listen to you. For we will surely do everything that goes out of our mouth, to burn incense to the [queen of heaven], as we did, we and our fathers and our kings and our rulers, in the cities of Judah and in the streets of Jerusalem." They call Aphrodite "the queen of heaven," and the Greeks too name her Urania. While we did this, he says, we enjoyed good things to the full; but when we abandoned her worship we were handed over to war and famine. Then the women
Jer 44:16–17 (51:16-Jer LXX) (quotation, high confidence) · Jer 44:18 (51:18 LXX) (allusion, high confidence)
Notes and citation
Summary: The Jews in Egypt refuse Jeremiah and vow to keep worshipping the "queen of heaven," whom Theodoret identifies with Aphrodite Urania.
- Lemmas: Jer 44:16–17 (LXX 51:16–17), with 44:18 summarized; "queen of heaven" is garbled in the scan of the lemma and supplied in brackets from the comment.
Cite (SBL): Theodoret, Comm. Jer. 44.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-16
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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.
44.19PG 81
ιθ΄. “Ὅτι εἰ 5 ἡμεῖς ἐθύομεν "1 τῇ βασιλίσσῃ τοῦ οὐραγοῦ, καὶ ἐσπέγδομεν 5" αὐτῇ σπονδὰς, μὴ ἄνευ τῶν ἀνδρῶν ἡμῶν ἐποιήσαμεν αὐτῇ μὲν τὸ γεγενημένον, ἀληθὲς δὲ τὸ εἰρη μένον᾽ καὶ γὰρ ἐν τοῖς πρόσθεν ἑρμηνενομένοις ὁ τῶν " ὅλων Θεὸς ἔφη, « Ἢ οὐκ ὁρᾷς, τί οὗτοι: ποιοῦσιν "; Οἱ υἱοὶ αὐτῶν συλλέγουσι ξύλα, καὶ οἱ πατέρες αὐτῶν καίουσι πῦρ, καὶ αἱ γυναῖκες αὐτῶν τρίθουσι στέαρ, τοῦ ποιῆσαι χανῶνας τῇ στρατιᾷ τοῦ οὐρανοῦ. Ὃ μέντοι προφήτης πρὸς ἅπαντας ἀπεχρίνατο, ὅτι Ταύτης ἕνεκα τῆς δεισιδαιμονίας, καὶ τῆς περὶ τὰ εἴδωλα πλάνης, τὰς παντοδαπὰς ὑμῖν ὁ Δεσπότης Θεὴς ἐπήγαγε τιμωρίας. Τῆς γὰρ τοῦ νόμου παρᾶ" θάπεως οὗτοι καρποί" ὑμεῖς δὲ καὶ τούτου: θεώμενοι περὶ τὴν πλάνην μεμήνατε. ᾿ καὶ ποιοῦντες ποιήσατε 5") τὰς εὐχὰς ὑμῶν, (κς΄.) Πλὴν "" ἀκούσατε τὸν.1όγον Κυρίου "" ᾿Ιδοὺ ἐγὼ τῷ ὀνόματί μου τῷ μεγάλῳ, εἶπε Κύριος ὁ Θεὸς "5, ἐὰν γένηται ἔτι ὄνομά μου χαϊούμδγον" ἐν τῷ στόματι παντὸς Ἰουδαίου "᾽ Ζῇ “ Κύριος, ἐν" δῖῃ γῇ Αἰγύπτου. Πάλιν ἔδειξεν ὁ ὄρκος, ὡς οὐδὲν ὁμωμοχὼς ὑπερκείμενον ἔχει" ἀπειλεῖ δὲ τοῖς ἐν Αἰγύπτῳ διάγουσιν Ἰουδαίοις πανωλεθρίαν " τοῦτο γὰρ διὰ τῶν εἰρημένων δεδήλωκε" συμφωνεῖ δὲ τὰ ἑξῆς. ᾿Απειλεῖ γὰρ αὐτοῖς καὶ λιμὸν καὶ ῥομφαίαν, καὶ τοῖς ταῦτα διαφεύἴουσι " μετανάπτασιν. ε Καὶ γνώσονται πάντες ὃ οἱ κατάλοιποι Ἰουδαῖο: ", οἱ παροικοῦντες " ἐν γῇ Δἱγύπτῳ ", τίνος λόγος Ἷ ἐμμένει, ὁ" ἐμὴὸς ἢ ὁ αὑτῶν. Δι’ αὐτῶν μαθήσονται τῶν πραγμάτων τὴν τῶν ἐμῶν λόγων ἀλήθειαν,
ith΄. “Hoti ei 5 hēmeis ethyomen "1 tę̄ basilissę̄ tou ouragou, kai espegdomen 5" autę̄ spondas, mē aneu tōn andrōn hēmōn epoiēsamen autę̄ men to gegenēmenon, alēthes de to eirē menon᾽ kai gar en tois prosthen hermēnenomenois ho tōn " holōn Theos ephē, « Ē ouk horąs, ti houtoi: poiousin "? Hoi huioi autōn syllegousi xyla, kai hoi pateres autōn kaiousi pyr, kai hai gynaikes autōn trithousi stear, tou poiēsai chanōnas tę̄ stratią tou ouranou. Ho mentoi prophētēs pros hapantas apechrinato, hoti Tautēs heneka tēs deisidaimonias, kai tēs peri ta eidōla planēs, tas pantodapas hymin ho Despotēs Theēs epēgage timōrias. Tēs gar tou nomou para" thapeōs houtoi karpoi" hymeis de kai toutou: theōmenoi peri tēn planēn memēnate. ᾿ kai poiountes poiēsate 5") tas euchas hymōn, (ks΄.) Plēn "" akousate ton.1ogon Kyriou "" ᾿Idou egō tǭ onomati mou tǭ megalǭ, eipe Kyrios ho Theos "5, ean genētai eti onoma mou chaïoumdgon" en tǭ stomati pantos Ioudaiou "᾽ Zę̄ “ Kyrios, en" dię̄ gę̄ Aigyptou. Palin edeixen ho orkos, hōs ouden homōmochōs hyperkeimenon echei" apeilei de tois en Aigyptǭ diagousin Ioudaiois panōlethrian " touto gar dia tōn eirēmenōn dedēlōke" symphōnei de ta hexēs. ᾿Apeilei gar autois kai limon kai rhomphaian, kai tois tauta diapheuiousi " metanaptasin. e Kai gnōsontai pantes ho hoi kataloipoi Ioudaio: ", hoi paroikountes " en gę̄ Digyptǭ ", tinos logos Hi emmenei, ho" emēos ē ho hautōn. Di’ autōn mathēsontai tōn pragmatōn tēn tōn emōn logōn alētheian,
"And if we burned incense to the queen of heaven and poured libations to her, was it without our husbands that we did it for her?" … what was done, but what was said is true; for in the passages interpreted earlier the God of all said: "Do you not see what these are doing? Their sons gather wood, their fathers kindle the fire, and their wives knead dough to make cakes for the host of heaven." The prophet, however, answered them all: Because of this superstition and the error about idols, the Master God brought every kind of punishment on you. For these are the fruits of transgressing the law; and you, though you see them, are mad for the error. "… and surely perform your vows. But hear the word of the Lord: Behold, I have sworn by my great name, says the Lord God, that my name shall no longer be named in the mouth of any Jew, [saying:] As the Lord lives, in all the land of Egypt." Again the oath has shown that he who swore has nothing higher [to swear by]. He threatens utter destruction on the Jews living in Egypt; for he has shown this by what he said, and what follows agrees: he threatens them with famine and sword, and those who escape these with removal. "And all the remnant of the Jews who sojourn in the land of Egypt shall know whose word will stand, mine or theirs." Through the events themselves they will learn the truth of my words.
Jer 44:19 (51:19 LXX) (quotation, high confidence) · Jer 44:20–24 (51:20-Jer LXX) (allusion, high confidence) · Jer 44:25–26 (51:25-Jer LXX) (quotation, high confidence) · Jer 44:27 (51:27 LXX) (allusion, high confidence) · Jer 44:28 (51:28 LXX) (quotation, high confidence) · Jer 7:17–18 (quotation, high confidence) · Heb 6:13 (echo, medium confidence)
Notes and citation
Summary: The women admit they worshipped with their husbands' consent, as Jer 7 had said; God swears by his own name that the Jews in Egypt will perish, and events will show whose word stands.
- Lemmas: Jer 44:19, 25–26, 28 (LXX 51), with 44:20–24, 27 summarized. Earlier: Jer 7:17–18. God swearing by himself because there is none greater: compare Heb 6:13. The scan has lost words after the first lemma and before 44:25; Migne's footnotes and Latin column removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's footnotes): 5 ἐφ᾽ ΕΚΚ. “1 Β ἀνεξόμεθα, 85 Τὸν λόγ. 14 ὕοπιρ!. Ποο. Ιδοῖ. 6ϑὲ ὁ λόγος. 53 λόγ. Β ργῶμι. τόν. "ὦν διόδ, ες. Ι6οῖ. ἔξωθεν. "5 Β ἀπήλαυον. 85 εἰ, Π65, ἐπι Β οἱ ἀρυ! ν᾿" Π), τῶν Θ΄. 55 ὁ Θεός. [)65. δρι θ', "1 καλ, το τος, → ; Α Δέφυριὶ. Οϑιδη ιν ἰλθγαπι ἐπ] πγαπάμπι, οαπα. φυῇ → .
Cite (SBL): Theodoret, Comm. Jer. 44.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
44.29PG 81
κθ΄. Καὶ τοῦτο ὑμῖν τὸ σημεῖον, φησὶ " Κύριος, ὅτι ἐπισκέψομαι ἐγὼ ἐφ᾽ ὑμᾶς ἐν" τῷ τόπῳ τούτῳ εἰς κακὼ, ὅπως γγῶτε, ὅτι στάσει στήσονται οἱ 1όγοι μου ἐφ᾽ ὑμᾶς εἰς κακά. Ἢ τῶν πραγμάτων ἔκδασις δείξει τὴν τῶν λόγων ἀλήθειαν. [Β “Ὥσπερ " γὰρ τὸν Σεδεκίαν παρέδωκα τῷ τῶν Παθυλωνίων βασιλεῖ " οὕτω τὸν Φαραὼ Οὐαφρῆ, πρὸς σὴρ υὐαφρῇ δὲ καλεῖ τὸν Φαραὼ, διδάσκων, ὡς τοῦτο μὲν εἶχε χύριον ὄνομα.", τὸ δέ γε Φαραὼ τῆς βασιλείας δηλωτικόν. Οὕτω καὶ τοὺς ἡμετέρους ὀνομάζομεν βασιλέας, Τιδέριος Καῖσαρ, καὶ Κλαύδιος Καὶσ1ρ᾽ καὶ ἔστι τὸ μὲν χύριον, τὸ δὲ τῆς βασιλείας ἴδιον.
kth΄. Kai touto hymin to sēmeion, phēsi " Kyrios, hoti episkepsomai egō eph᾽ hymas en" tǭ topǭ toutǭ eis kakō, hopōs ngōte, hoti stasei stēsontai hoi 1ogoi mou eph᾽ hymas eis kaka. Ē tōn pragmatōn ekdasis deixei tēn tōn logōn alētheian. [B “Hōsper " gar ton Sedekian paredōka tǭ tōn Pathylōniōn basilei " houtō ton Pharaō Ouaphrē, pros sēr yyaphrę̄ de kalei ton Pharaō, didaskōn, hōs touto men eiche chyrion onoma.", to de ge Pharaō tēs basileias dēlōtikon. Houtō kai tous hēmeterous onomazomen basileas, Tiderios Kaisar, kai Klaudios Kais1r᾽ kai esti to men chyrion, to de tēs basileias idion.
"And this shall be the sign to you, says the Lord, that I will visit you in this place for evil, so that you may know that my words will surely stand against you for evil." The outcome of events will show the truth of the words. "For as I gave Zedekiah to the king of the Babylonians, so [I will give] Pharaoh Ouaphres …" He calls Pharaoh Ouaphres, teaching that this was his proper name, while "Pharaoh" indicated the kingship. In the same way we name our emperors Tiberius Caesar and Claudius Caesar: one is the proper name, the other belongs to the office of king.
Jer 44:29–30 (51:29-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: The sign of God's word is that Pharaoh Hophra will be handed over as Zedekiah was; "Pharaoh" is a royal title like "Caesar."
- Lemmas: Jer 44:29–30 (LXX 51:29–30). Ouaphres is the LXX's form of Hophra (Apries). Latin debris removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin debris inside a word): πρα- (οι ἀν! οὰ απ δοαυιπίαν, (δι !η. πὲ ὑμάτων → πραγμάτων.
Cite (SBL): Theodoret, Comm. Jer. 44.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/44-29
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 45
45.4PG 81
Οὕτω ταύτην τὴν ἱστορίαν συμπεπλεγμένην συμπριῤῥήπεως, ἣν ἐν ταῖς ἡμέραις Ἰωακεὶμ εἰπεῖν τῷ Βαροὺχ προσετάχθη. δ', ε΄. Εἶπε Κύριος ὁ Θεὸς Ἰσραή.1" ᾿Επεὶσὺ "ὃ Βαροὺχ εἶπας Οἴμοι! ὅτι προσέθηκε Κύριος πόνον "9 ἐπὶ κόπον μου. ᾿Εκοιμήθην " ἐν στεναγμοῖς, καὶ ἀνάπαυσιν οὐκ εὗρον "5. Οὕτως εἰπὲ αὐτῷ " Οὕτως εἶπε Κύριος, ᾿Ιδοὺ ἐγὼ " φχοδόμησα, ἐγὼ καῦθεἰὼ "" καὶ οὗς ἐρύτευσα, ἐγὼ ἐκτιλῶ """ καὶ σύμπασαν τὴν γῆν ἐκείνην. Καὶ σὺ ζητεῖς "3 σεαυτῷ μεγάλα; Μὴ ζήτει "", ὅτι ἰδοὺ ἐγὼ ἐπάγω κακὰ ἐπὶ χᾶσων σάρκα,,Δέγει Κύριος " καὶ δώσω τὴν φυχὴν σου εἰς εὕρημα, ἐν παντὶ τόπῳ οὗ ἐὰν βαδίσῃς ἐκεῖ. Ῥυχαγωγεῖ τὸν Βαροὺχ ὁ Δεσπότης διχχονοῦντα τῷ προφήτῃ, καὶ τοὺς χρησμοὺς γράφοντα, καὶ σχετλιάζοντα, καὶ δυσχεραίνοντα " τὸν δὲ βίον τὸν ὀδύνης μεστὸν φέρειν γενναίως παρεγγυᾷ, Εἰ γὰρ ἅπαντα, φησὶ, τὸν λαὸν, ὃν ἐξήγαγον ἐξ Αἰγύπτου, ἐφύτευσα δὲ ἐν τῇ γῇ ταύτῃ, ἀνασπῶ νῦν, καὶ ἐχχόπτω, καὶ τοσαύταις παραδίδωμι τιμωρίαις, σὺ ἀλύεις, ὅτι μὴ μόνος ἐν εὐθυμίᾳ διάγεις; ἀλλ᾽ οὐ χρὴ σε τοῦτο ὃρᾷν " ἐγὼ δὲ ὅμως φροντιῶ σου, καὶ πούτοις ἐπάγων τὴν τιμωρίαν, σοὶ προποίσω παρᾶψυχὴν" καὶ ἔνθα ἂν διάγῃς, τῆς παρ᾽ ἐμοῦ τεύξῃ κηδεμονίας. Προσήκει τοίνυν ἡμᾶς ταῦτα μεμαθηλυπηρὸν, ἀλλ᾽ αἰτεῖν μὲν παρὰ τοῦ Θεοῦ τὰ βελτίω, φέρειν δὲ τὰ παρόντα " ταύτην γὰρ ἡμῶν τὴν καρτερἷαν ὁ Δεσπότης ὁρῶν, οὐκ ἐάσει πειραθῆναι ὑπὲρ ὃ δυνάμεθα " ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔχθασιν, τοῦ δυνηθῆναι ἡμᾶς ὑπενεγκεῖν " ᾧ πρέπει δόξα καὶ μεγαλοπρέπεια, σὺν τῷ μονογενεῖ αὑτοῦ Υἱῷ, καὶ τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν.
Houtō tautēn tēn historian sympeplegmenēn symprirrhēpeōs, hēn en tais hēmerais Iōakeim eipein tǭ Barouch prosetachthē. d', e΄. Eipe Kyrios ho Theos Israē.1" ᾿Epeisy "ho Barouch eipas Oimoi! hoti prosethēke Kyrios ponon "9 epi kopon mou. ᾿Ekoimēthēn " en stenagmois, kai anapausin ouk heuron "5. Houtōs eipe autǭ " Houtōs eipe Kyrios, ᾿Idou egō " phchodomēsa, egō kautheiō "" kai hous eryteusa, egō ektilō """ kai sympasan tēn gēn ekeinēn. Kai sy zēteis "3 seautǭ megala? Mē zētei "", hoti idou egō epagō kaka epi chasōn sarka,,Degei Kyrios " kai dōsō tēn phychēn sou eis heurēma, en panti topǭ hou ean badisę̄s ekei. Rhychagōgei ton Barouch ho Despotēs dichchonounta tǭ prophētę̄, kai tous chrēsmous graphonta, kai schetliazonta, kai dyscherainonta " ton de bion ton odynēs meston pherein gennaiōs parengyą, Ei gar hapanta, phēsi, ton laon, hon exēgagon ex Aigyptou, ephyteusa de en tę̄ gę̄ tautę̄, anaspō nyn, kai echchoptō, kai tosautais paradidōmi timōriais, sy alyeis, hoti mē monos en euthymią diageis? all᾽ ou chrē se touto horąn " egō de homōs phrontiō sou, kai poutois epagōn tēn timōrian, soi propoisō parapsychēn" kai entha an diagę̄s, tēs par᾽ emou teuxę̄ kēdemonias. Prosēkei toinyn hēmas tauta memathēlypēron, all᾽ aitein men para tou Theou ta beltiō, pherein de ta paronta " tautēn gar hēmōn tēn karterian ho Despotēs horōn, ouk easei peirathēnai hyper ho dynametha " alla poiēsei syn tǭ peirasmǭ kai tēn echthasin, tou dynēthēnai hēmas hypenenkein " hǭ prepei doxa kai megaloprepeia, syn tǭ monogenei hautou Huiǭ, kai tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
Thus he concluded this narrative, interwoven with the prediction which he was commanded to speak to Baruch in the days of Jehoiakim. "The Lord God of Israel said: Since you, Baruch, said: Alas! for the Lord has added toil to my labour; I lay down in groaning and found no rest. Say thus to him: Thus says the Lord: Behold, what I built I pull down, and what I planted I pluck up, and all that land. And do you seek great things for yourself? Do not seek them; for behold, I bring evils on all flesh, says the Lord; and I will give you your life as a prize in every place where you go." The Master consoles Baruch, who served the prophet and wrote down the oracles, and was complaining and distressed; and he urges him to bear nobly a life full of pain. For if, he says, I am now uprooting the whole people that I brought out of Egypt and planted in this land, cutting it down and handing it over to so many punishments, are you distressed that you alone are not living in good cheer? You ought not to look at it so. Yet I will take care of you: while bringing punishment on them, I will provide comfort for you, and wherever you live you will have my care. It befits us, then, having learned this, [to bear nothing] painful [impatiently], but to ask God for better things and to bear the present ones. For the Master, seeing our endurance, will not let us be tested beyond what we are able, but with the testing will also provide the way out, so that we may be able to bear it. To him belong glory and majesty, with his only-begotten Son and the all-holy Spirit, now and always and to the ages of ages. Amen.
Jer 45:1 (51:31 LXX) (allusion, high confidence) · Jer 45:2–5 (51:32-Jer LXX) (quotation, high confidence) · 1 Cor 10:13 (quotation, high confidence)
Notes and citation
Summary: God consoles the weary Baruch: while he uproots the whole nation, Baruch should not seek great things, but his life will be spared; Theodoret closes the tome urging patient endurance.
- Lemmas: Jer 45:2–5 (LXX 51:31–35); Migne's margin numbers this section 4. Paul: 1 Cor 10:13. The section ends a tome with a doxology. Long blocks of Migne's footnotes and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's footnotes and Latin column debris inside a word): βαβ ἀϊθη. (πα {ι, ἐπ 66 πιλεἶθειδ, Εἰ πον ἐπυθιιὶ τεημῖθηι. δίς ἀἴςο5 εἰ : Πι Ὸ πη, αἰεὶ! δοπιῖπιδ; εἰ » ζῇ Κύρ. θ65. ἰπ Β. " ἐν -- Αἰγ, Πεο. ἴσοις ἐπὶ πάσῃ γῇ Αἰγύπτῳ. " Β διαφυγοῦσι, ἡ πάντες. Ἰούδα. Ππἴτα, 1. ὁ. ἰεψ. τοῦ Ἰούδα. 5 παρο!χ. ἴἰὰ ογϊπα ἰὸς. λόγος τίνος, αἱ ἀρικ! Ο΄, δὲμμ. [τὰ -- αὐτῶν. πο ὀχβίδηι τὐμλππι ᾿π ΟΟμ}}}. οἱ ἀτάρ. Οτλῦ. τιν πεν ἰὸς. "' ἐν --- ὑμᾶς, εἰς κακά. (οι. ἐπισκέψομαι. "3 ὥσπερ, χ. τ. λ. Ὑογα. ὅ0, δ( αυσπὶ ᾿ς ρεγίίποηι, ἰπίγα, 1. α. [1 86 "δθει: Ἰδοὺ ἐγὼ δίδωμι τὸν Φαραὼ ϑκν αὑτοῦ, καθὼς ἔδωκα τὸν Σεδεκίαν βασιλέα Ἰούδα εἰς χεῖρα: Ναδουχοδονόσυορ βασιλέω; Βαβυλῶνος ἐχθροῦ αὐτοῦ καὶ ζητοῦντος ψυχὴν αὐτοῦ. 1" ὄνομα. Βὶ ἀὐαϊι : τὸ δέ γε Φαραὼ τῆς βασιλείας σημαντικόν' οὕτω καὶ ὁ πρὸ τούτου Φαραὼ Νεχαὼ προσηγορεύετο. Καὶ ἣν τὸ μὲν Νεχαὼ χύριον. σἰϊεπίυγ, "1 Β προφητείᾳ. ᾿5 1} σοί. Ταις. ἀθίοιν 6. 65861 ἐπί ργὸ ἐπεί, υἱ ΟτΆ}}. απ θς χὰ Πρ γι δι νόγϑ. 2 γοίογυμ!. [᾿ὃ πόνον ---- μου. μο:. Β κόπον ἐπὶ πόνον. "7 ἐκ, ἐν στ. Πεῦγ. Ἰάθογο ἴῃ φοιηῖ θὸ. 18. Β ηὗρον, " ἐγὼ οὖς. Β ἅ. ἴὸ χαθ͵ (οἰ 10 μι ρα αι Ὁ ὕδρία ἴ6 ποὴ ἰΐὰ 896 γ Ορογίεῖ. ἀὰ δὲς, εἰδὶ σοπϑοϊδιϊοηοπὶ δὔογαπιν, οἱ ὉΠ] Πα 16 ἃ τ), αἱ οἱ 980 ἰ5ϑι τὴ δρίγιτιι, πὰς οἵ ποθ ρογ, οἱ ἴῃ 5560} ἃ δίσῃ ᾿' ἐκεῖ. → βαδίσῃς ἐκεῖ.; δ ἔπη ροδἰἴυτη ΡΓΟΡ Οἱ 5. 6 ρόρι!ο, ναι οἰ μία ἀυ ὄνον- Ῥ οι. ρΙοῖα, οηἰ πὶ οδὲ ροϑί ποτ ἢ) Επδία! 6 ἐπ σα οὶς υδειτὶδ; Ὁ - ἔθνη, {Ποὺν. 5. πη Ἐν → .
Cite (SBL): Theodoret, Comm. Jer. 45.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/45-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/45-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 46
46.1PG 81
α΄. Ὁ" 1όγος ὁ γεγόμενος παρὼ Κυρίου πρὸς “ρεμίαν τὸν προφήτην ἐπὶ πάντα " τὰ ἔθνη. Πέρας ἐπιθεὶς ταῖς περὶ τοῦ λαοῦ προφητείαις, τοῖς ἄλλοις ἔθνεσι τὰ γενητόμενα προθεσπίζει, διδάσκων ὅτι πάντων ἐστὶ καὶ δημιουργὸς, καὶ Θεὸς, καὶ δεσπότης. Τὰ πρῶτα μέντοι περὶτῆς Αἰγύπτου διέξεισι' διδάσκει δὲ καὶ τὸν τῆς προφητείας καιρόν " μετὰ γὰρ τὴν τοῦ Φαραὼ Νεχαὼ τελευτὴν ἡ πρόῤῥησις γίνεται ᾿ οὗτος δὲ παρὰ τὸν Εὐφράτην ποταμὸν τὸν Ἰωσίαν ἀνεῖλεν " ἀνῃρέθη δὲ καὶ αὐτὸς ὑπὸ τοῦ τῶν
a΄. Ho" 1ogos ho gegomenos parō Kyriou pros “remian ton prophētēn epi panta " ta ethnē. Peras epitheis tais peri tou laou prophēteiais, tois allois ethnesi ta genētomena prothespizei, didaskōn hoti pantōn esti kai dēmiourgos, kai Theos, kai despotēs. Ta prōta mentoi peritēs Aigyptou diexeisi' didaskei de kai ton tēs prophēteias kairon " meta gar tēn tou Pharaō Nechaō teleutēn hē prorrhēsis ginetai ᾿ houtos de para ton Euphratēn potamon ton Iōsian aneilen " anę̄rethē de kai autos hypo tou tōn
"The word that came from the Lord to Jeremiah the prophet concerning all the nations." Having brought the prophecies about the people to an end, he foretells what will happen to the other nations, teaching that he is the creator, God, and master of all. First he goes through the things concerning Egypt; and he teaches the time of the prophecy as well: for the prediction is given after the death of Pharaoh Necho. He killed Josiah by the river Euphrates, and was himself killed by the [king] of the …
Jer 46:1 (26:1 LXX) (quotation, high confidence) · Jer 46:2 (26:2 LXX) (allusion, high confidence) · 2 Kgs 23:29 (allusion, high confidence)
Notes and citation
Summary: The oracles against the nations begin with Egypt, dated after Pharaoh Necho, who killed Josiah.
- Lemma: Jer 46:1 (LXX 26:1). The section breaks off in the scan. Josiah's death: 2 Kgs 23:29 ("Pharaoh Necho went up against the king of Assyria to the river Euphrates"). Theodoret's statement about Necho's death is cut off; translated as far as it survives.
Cite (SBL): Theodoret, Comm. Jer. 46.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-1
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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.
46.3PG 81
γ', δ΄. ᾿Αγνωλάδετε "5 ὅπια, καὶ ἀσπίδας, καὶ ἐν ταῖς περιῥηῦν, ἱππιχῇ τε ἐμπειρίᾳ, καὶ πανοπλίᾳ, τούτοις κεχρῆσθαι παρακελεύεται, διδάσχιυν ὡς ἀνόνητα ταῦτα Ἂ: Τὰ γὰρ ἑξῆς τοῦτο δυλοῖ,
g', d΄. ᾿Agnōladete "5 hopia, kai aspidas, kai en tais perirhēun, hippichę̄ te empeirią, kai panoplią, toutois kechrēsthai parakeleuetai, didaschiyn hōs anonēta tauta A: Ta gar hexēs touto dyloi,
"Take up weapons and shields, and …" … he bids them use these, both skill in horsemanship and full armour, teaching that they are useless. For what follows shows this.
Textual problem in this passage: see the notes.
Jer 46:3–4 (26:3-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Egypt is ironically told to arm, though its weapons will avail nothing.
- Lemmas: Jer 46:3–4 (LXX 26:3–4), largely lost in the scan. Migne's footnote removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnote): "ΠῸΡν.. δ Ἂν, ὅπλα. δ. → .
Cite (SBL): Theodoret, Comm. Jer. 46.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.5PG 81
ε', Τί ὅτι αὐτοὶ πτοοῦνται δ", καὶ ἀποχωροῦσι," ἃ ἐπίσω; Διότι οἱ ἰσχυροὶ αὑτῶν κχοπήσογται. Φυγῇ ἔφυγον, καὶ οὐκ ἀνέστρεψαν γοι " κυχιόνεν, ἀέγει Κύριος. Εἶτα προ-
e', Ti hoti autoi ptoountai d", kai apochōrousi," ha episō? Dioti hoi ischyroi hautōn kchopēsogtai. Phygę̄ ephygon, kai ouk anestrepsan goi " kychionen, aegei Kyrios. Eita pro-
"Why are they terrified and turning back? Because their mighty ones will be cut down. They fled in flight and did not turn back, [surrounded] on every side, says the Lord." Then he fore-
Jer 46:5 (26:5 LXX) (quotation, high confidence)
Notes and citation
Summary: Egypt's mighty men are struck with terror and flee.
- Lemma: Jer 46:5 (LXX 26:5). The section breaks off mid-word.
Cite (SBL): Theodoret, Comm. Jer. 46.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-5
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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.
46.6PG 81
ς΄. Μὴ φευγέτω ὁ κοῦφος, καὶ μὴ ἀνασωζέσθω δἰσχυρὸς ἐπὶ βοῤῥᾶν» " τὰ πρὸς 8" Εὐφράτην ἠσθέγησαν, καὶ “᾽ πεπτώκασιν. Ἔπειτα τῆς προτέρας εὐπραξίας ἀναμιμνήσκει"
s΄. Mē pheugetō ho kouphos, kai mē anasōzesthō dischyros epi borrhan» " ta pros 8" Euphratēn ēsthegēsan, kai “᾽ peptōkasin. Epeita tēs proteras eupraxias anamimnēskei"
"Let not the swift flee, nor the strong man escape; to the north, by the Euphrates, they have grown weak and fallen." Then he reminds them of their former prosperity:
Jer 46:6 (26:6 LXX) (quotation, high confidence)
Notes and citation
Summary: Egypt's swift and strong fall by the Euphrates.
- Lemma: Jer 46:6 (LXX 26:6).
Cite (SBL): Theodoret, Comm. Jer. 46.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.7PG 81
ζ', η΄. Τίς οὗτος ὡς ποταμὲς ἀγαθήσεται, καὶ ὡς ποταμοὶ 8 κυμαίγει 3 τὰ ὕδατα αὐτοῦ, Αἴγυστὸς " ὡς ποταμὸς ἀνγαθαίγων "", καὶ ὡς ποταμὸς "" ἐχταράσσει "5 τὰ ὕδατα αὑτῆς. Ἐπιδείκνυσι δὲ αὐτῆς καὶ τοὺς ἁλαζονιχοὺς λόγους. ε Καὶ εἶπεν, ᾿Αναδήπομαι, καὶ χαταχαλύψω " γῆν, καὶ ἀπολῶ "5 πόλιν, καὶ τοὺς κατοικοῦντας ἐν αὐτῇ. ν» Καὶ διδάσκων, ὡς οὐ συμδαίνει τὰ πράγματα τῇ φαντασίᾳ τῶν λογισμῶν, εἰρωνιχῶς φησιν" τὰ ἅρματα, ἐξέλθετε "1, οἱ μαχηταί. Λέγει δὲ τῶν Αἰγυπτίων τοὺς ἐπιχούρους. « Αἰθίοπες "5 καὶ Αἰδυες ξατε ὁ" τόξον. » Εἶτα διδάσκε: ὡς τοῦ Θεοῦ νεύοντο; καταλύεται τῶν Αἰγυπτίων τὸ θράσος. ὕ, Καὶ ἡ ἡμέρα ἐκείνη τῷ Κυρίῳ τῷ Θεῷ ἡμῶν ἡμέρα ἐκδικ ἤἡσεως “τοῦ ἐκδικῆσαι τοὺς ἐχθροὺς αὑτοῦ " καὶ καταφάγεται ἡ μάχαιρά μου κρέατα, καὶ ἐμπιησϑήσεται, καὶ 5 μεθυσθήσεται ἀπὸ τοῦ αἵματος αὐτῶν. Δηλοῖ δὲ διὰ τούτων τῶν ἀνηρημένων τὸ πλῆθος. « Ὅτι θυσία τῷ Κυρίῳ Σαθαὼθ 55 ἀπὸ "' γῆς βοῤῥᾶ ἐπὶ ποταμῷ Πύὐφράτῃ. » Ἐπειδὴ ὄϊχας τῆς ἀπεθείας ἔδει καν ὅδ οἱ Αἰγύπτιοι καὶ τοῦ θεοῦ βουληθέντος ἀνῃρέθη ταν, διὰ τοῦτο δ θυσίαν κέκληκε τὴν ἐχείνων σφαγήν παρθένῳ θυγατρὶ Αἰγύπτου. αὶ οἱ τοῦ Ἰωσὴφ ἀδελφοὶ ῥητίνην καὶ στακτὴν ἀπεχόμισαν εἰς τὴν Αἴγυπτον. ἐπιτήδειον " γεωργεῖ ὃξ μάλιστα ταύτην ἡ Γαλαλδ' εἴρηκε δὲ ταῦτα κατ᾽ εἰρωνείαν, δεικνὺς τὸ τοῦ πάβθους ἀνήκεστον. Τοῦτο γὰρ δηλοῖ καὶ τὰ ἑξῆς. κενὸν ἐπλήθυνας ἱάματά σου " ὠφέλεια 87 οὐκ ἔστιν ἦν σοί. » Καὶ δεικνὺς τὸ μέγεθος τῆς πληγῆς, ἐπἡγαγεν" ᾿
z', ē΄. Tis houtos hōs potames agathēsetai, kai hōs potamoi 8 kymaigei 3 ta hydata autou, Aigystos " hōs potamos angathaigōn "", kai hōs potamos "" echtarassei "5 ta hydata hautēs. Epideiknysi de autēs kai tous halazonichous logous. e Kai eipen, ᾿Anadēpomai, kai chatachalypsō " gēn, kai apolō "5 polin, kai tous katoikountas en autę̄. n» Kai didaskōn, hōs ou symdainei ta pragmata tę̄ phantasią tōn logismōn, eirōnichōs phēsin" ta harmata, exelthete "1, hoi machētai. Legei de tōn Aigyptiōn tous epichourous. « Aithiopes "5 kai Aidyes xate ho" toxon. » Eita didaske: hōs tou Theou neuonto? katalyetai tōn Aigyptiōn to thrasos. hy, Kai hē hēmera ekeinē tǭ Kyriǭ tǭ Theǭ hēmōn hēmera ekdik hēēseōs “tou ekdikēsai tous echthrous hautou " kai kataphagetai hē machaira mou kreata, kai empiēsϑēsetai, kai 5 methysthēsetai apo tou haimatos autōn. Dēloi de dia toutōn tōn anērēmenōn to plēthos. « Hoti thysia tǭ Kyriǭ Sathaōth 55 apo "' gēs borrha epi potamǭ Pyyphratę̄. » Epeidē oïchas tēs apetheias edei kan hod hoi Aigyptioi kai tou theou boulēthentos anę̄rethē tan, dia touto d thysian keklēke tēn echeinōn sphagēn parthenǭ thygatri Aigyptou. ai hoi tou Iōsēph adelphoi rhētinēn kai staktēn apechomisan eis tēn Aigypton. epitēdeion " geōrgei hox malista tautēn hē Galald' eirēke de tauta kat᾽ eirōneian, deiknys to tou pabthous anēkeston. Touto gar dēloi kai ta hexēs. kenon eplēthynas hiamata sou " ōpheleia 87 ouk estin ēn soi. » Kai deiknys to megethos tēs plēgēs, epēgagen" ᾿
"Who is this that will rise like a river, and whose waters surge like rivers? Egypt rises like a river, and like a river its waters are stirred up." He shows also its boastful words: "And it said: I will go up and cover the earth, and destroy the city and those who live in it." And teaching that events do not match the fancies of their reasonings, he says ironically: "[Mount the horses, …] the chariots; go out, you warriors." He means the Egyptians' auxiliaries: "Ethiopians and Libyans [with shields, and Lydians, take up and bend] the bow." Then he teaches that at God's nod the boldness of the Egyptians is broken: "And that day is for the Lord our God a day of vengeance, to avenge himself on his enemies; and my sword shall devour flesh and be sated and drunk with their blood." By this he shows the great number of the slain. "For there is a sacrifice to the Lord Sabaoth from the land of the north by the river Euphrates." Since the Egyptians had to pay the penalty for their ungodliness and were killed by God's will, he called their slaughter a sacrifice. "[Go up to Gilead and take balm,] virgin daughter of Egypt." … and Joseph's brothers carried resin and myrrh to Egypt. … suited; Gilead especially cultivates it. He said this ironically, showing that the illness is incurable. What follows shows this too: "[In vain] you have multiplied your remedies; there is no help for you." And showing the greatness of the blow, he added:
Textual problem in this passage: see the notes.
Jer 46:7–11 (26:7-Jer LXX) (quotation, high confidence) · Gen 43:11 (allusion, medium confidence) · Gen 37:25 (allusion, low confidence)
Notes and citation
Summary: Egypt's boasting and its hired allies cannot save it; its defeat at the Euphrates is God's "sacrifice," and no balm from Gilead can heal it.
- Lemmas: Jer 46:7–11 (LXX 26:7–11); words lost in the scan are supplied in brackets or marked "…". Joseph's brothers: Gen 43:11 (compare Gen 37:25).
Cite (SBL): Theodoret, Comm. Jer. 46.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.10PG 81
ι΄, Ἤκουσαν' ξθγη φωνῆς σου "5, καὶ τῆς κραυ- Τῆς σου ἐπλήσθη ἡ γῆ, ὅτι μαχητὴς δ' πρὸς μαχητὴν ἠσθένησεν" ἐπὶ τὸ αὐτὸ ἔπεσαν " ἀμφὅτεροι. Προνγόρευχε “' διὰ τούτων καὶ τὴν ἐσομένην τῶν νενικηκότων κατάλυσιν, Ταῦτα μενοῦν περὶ τῆς προτέρας ἥττης προεθέσπισεν ὁ προφήτης, Ἐν δὲ τοῖς ἑξῆς προλέγει τὴν εἰς Αἴγυπτον Ναθουχοδονόσορ “ στρατιὰν “5, καὶ παρεγγυᾷ μηνυθῆναι τὴν πρόῤῥησιν τῇ Μαγδώλῳ “", χοὶ τῇ Μέμφει, καὶ τῇ Ταφνὰς, καὶ μέντο!: καὶ πάτῃ τῇ Αἰγυπτίων βασιλείᾳ, καί φησιν" ε« Ἐπίστηθι, καὶ ἑτοίμασον σεαυτὴν "5, ὅτι κατέφαγεν ἣ μάχαιρα τὴν σμίλαχά σηυ "5. » Ὁ Σύρος τὴν σμίλακα, ε τὰ ἐν κύκλῳ σου » ἡρμήνευσε’ ταυτὸ δὲ τοῦτο καὶ ἣ σμίλαξ αἰνίττεται " βοτάνη γάρ ἐστι συμπλεχομένη τοῖς παραφυομένοις φυτοῖς τροπικῶς τοίνυν τοὺς ἐπιχούρους τῶν Αἰγυπτίων οὕτως ὠνόμασεν, ὧν τὴν ἧτταν καὶ τὴν φυγὴν προεθέ-
i΄, Ēkousan' xthgē phōnēs sou "5, kai tēs krau- Tēs sou eplēsthē hē gē, hoti machētēs d' pros machētēn ēsthenēsen" epi to auto epesan " amphoteroi. Prongoreuche “' dia toutōn kai tēn esomenēn tōn nenikēkotōn katalysin, Tauta menoun peri tēs proteras hēttēs proethespisen ho prophētēs, En de tois hexēs prolegei tēn eis Aigypton Nathouchodonosor “ stratian “5, kai parengyą mēnythēnai tēn prorrhēsin tę̄ Magdōlǭ “", choi tę̄ Memphei, kai tę̄ Taphnas, kai mento!: kai patę̄ tę̄ Aigyptiōn basileią, kai phēsin" e« Epistēthi, kai hetoimason seautēn "5, hoti katephagen hē machaira tēn smilacha sēu "5. » Ho Syros tēn smilaka, e ta en kyklǭ sou » hērmēneuse’ tauto de touto kai hē smilax ainittetai " botanē gar esti symplechomenē tois paraphyomenois phytois tropikōs toinyn tous epichourous tōn Aigyptiōn houtōs ōnomasen, hōn tēn hēttan kai tēn phygēn proethe-
"The nations have heard your voice, and the earth is filled with your cry; for warrior has stumbled against warrior, and both have fallen together." By these words he has also foretold the coming overthrow of the victors. These things, then, the prophet foretold about the former defeat. In what follows he foretells Nebuchadnezzar's campaign against Egypt, and bids the prediction be announced to Magdol, Memphis, and Taphnas, and indeed to the whole kingdom of the Egyptians, and says: "Stand up and make yourself ready, for the sword has devoured your smilax." The Syrian rendered "smilax" as "what is around you"; and "smilax" hints at the same thing, for it is a plant that twines around the plants growing beside it. Figuratively, then, he so named the auxiliaries of the Egyptians, whose defeat and flight he foretold.
Jer 46:12 (26:12 LXX) (quotation, high confidence) · Jer 46:13 (26:13 LXX) (allusion, high confidence) · Jer 46:14 (26:14 LXX) (quotation, high confidence)
Notes and citation
Summary: After the defeat at Carchemish the prophet foretells Nebuchadnezzar's invasion of Egypt, whose allies, the "smilax" twined around it, will be devoured.
- Migne's margin numbers this section 10, but the lemmas are Jer 46:12, 14 (LXX 26:12, 14), with 46:13 summarized. "Smilax" (bindweed) is the LXX's word. Two long blocks of Migne's footnotes and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris inside a word; Migne's footnotes and Latin column debris): εμϑ. ὃ. (ἴω ἐρδὲ Ῥαυοι, οἱ γσσύάπη! τοίτο ἢ μα [ὁγ1658. δούμὴην σα ἀσαι ιν Σ [ιρα {πφογιθαῖ, οι πο διιμῖ αι 5 :. οἱ αἰν θη), οἱ ἰδ] Δηϊος ἴῃ ὁλ..» Εῖ αἱ οβίοινδί, πο) βιισοσίο γα ρου δηΐηνϑ β' 0] θεῖ οἱ οὐοἰ 5], οἱ βίος ἀοϊυ!ογυηῖ ἴῃ ϑὶ ἢ. Τί ὅτι αὖτ. πτ. οῦν. (ὐν 4. Αἵν, -- ὕδ, αὖτ, ἴλος. Ἰροῖο, Ὑδατα Αἰγύπτου ὡς ποταμὸς Ἢ πρός, οι Ἰὲςῖ, οδὲ παρὰ τόν, ὕδωρ. Αἰθιόπων. Β τηνικαῦτα, 51 "ΣΡ ποτα λῶν. [τὰ φιοηθο ταῦ). Κυρίου, 5 Καὶ μεῦ. Πύβ. ἰπ [8., δ᾽ Σαρ, Δήν ἴκ τοης το ποι 38 }} ποταμῶν. ἢ χυμ. τὰ ὅδ, αὖτ. Πυο. ἰ6οἱ. οπἱ δι ἀπό, Β ἐπὶ 5.8 ἔδοσαν. δ᾽ δ. τι ἐδ θῶων, σον, Ποῦν. Τὰ βοαιοη. Α → ; αἰ η5. γα εῖς νοιαν απ ἴθ. αγρίαπι Ποῖ δὶς ἃρφϑ αν : ἀπό) οἰδάοπ) οἱ [ὑξαηὶ δ {ι8: εἰ ποι χϑροεοίαυϊί. « χα! οἰοσίαην ν εἰ οι οἱ Ἰοσιλμίοβ, πα Πὰν δά ρι)} δἰπὶ δυχ πη. ε Ουΐα Ποοἱ αἷς. οἱ δοΥμΠὶ Δ] υοΓα8. ε δι γμαπιβ Θηΐμη, αἷϊ, οἱ τοὸ- Ὁ 6 πὶ οεἵ ἀπ εμϑ. 17. εἰς ἰηοἱ σα πιο 8 Ῥογιαγρθαθ δῖ, πα ορα 418 589 ἴῃ εἴ ρὸ → .
Cite (SBL): Theodoret, Comm. Jer. 46.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-10
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.15PG 81
ιε΄, Διότι 5 ἔφυγεν ὁ Ἅπις 55, ὁ μόσχος σου ὁ ἐκλεκτὸς, καὶ οὐκ ἔμεινε. ε« Μόσχον ἐκλεκτὸν » τὸν "Λπιν λέγει" βοῦς δὲ ἣν οὗτος, παρ᾽ αὐτῶν τρεφόμενος καὶ προσκυνούμενος " διδάσκει τοίνυν ὁ προφητιγὺς λόγος τὴν αἰτίαν τῆς ἥττης μόσχον γὰρ θεοποιοῦντες, καὶ τούτῳ θαῤῥοῦντες, ἐπιχουοίας οὐκ ἔτυχον. « Ὅτι Κύριος παρέλυσεν αὑτόν “". ν Τουτἐστι τὸν μόσχον. Παρέλυσε δὲ καὶ τὸν ἐν ἐκείνῳ ἐνεργοῦντα, καὶ τοὺς ἀνθρώπους πλανᾶντα.
ie΄, Dioti 5 ephygen ho Hapis 55, ho moschos sou ho eklektos, kai ouk emeine. e« Moschon eklekton » ton "Lpin legei" bous de hēn houtos, par᾽ autōn trephomenos kai proskynoumenos " didaskei toinyn ho prophētigys logos tēn aitian tēs hēttēs moschon gar theopoiountes, kai toutǭ tharrhountes, epichouoias ouk etychon. « Hoti Kyrios parelysen hauton “". n Toutesti ton moschon. Parelyse de kai ton en ekeinǭ energounta, kai tous anthrōpous plananta.
"Why has Apis fled, your choice calf? He did not stand." He calls Apis the "choice calf": this was a bull, reared and worshipped by them. The prophetic word, then, teaches the cause of the defeat: by deifying a calf and trusting in it, they obtained no help. "Because the Lord paralysed him," that is, the calf. He paralysed also the one who worked in it and led people astray.
Jer 46:15 (26:15 LXX) (quotation, high confidence)
Notes and citation
Summary: Apis, the sacred bull of Egypt, could not help them; God paralysed both the idol and the demon working through it.
- Lemma: Jer 46:15 (LXX 26:15), where the LXX reads "Apis" for the Hebrew "your mighty one". "The one who worked in it" is the demon thought to animate the idol.
Cite (SBL): Theodoret, Comm. Jer. 46.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-15
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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.
46.16PG 81
ις΄. Καὶ 5. τὸ πιῆθός σου 1' ἠσθένησε, καὶ ἔπεσε. Λέγει δὲ καὶ τὴν ἐπισχήψασαν αὐτοῖς δειλίαν, καὶ ὅτι ἀλλήλους προέτρεπον εἰς ουγὴν. δεδιότες τοὺς πολεμίους, καὶ τοὺς ἐχείνων ἐπιχούρους. ε ᾿λναστῶμεν 13 γὰρ, φησὶ, καὶ ἀποστρέψωμεν 19 εἰς τὸν λαὸν ἡμῶν, καὶ εἰς τὴν πατρίδα 1" ἡμῶν, ἀπὸ προσώπου. μακαίρας Ἑλληνικῆς 15.» Εἰκὸς μὲν καί τινας τῶν ἡγοῦμαι ὃξ, ὅτι κατ᾽ αὐτὸν "7 καὶ τῶν προλέγει τὴν δυναστείαν: ὁ γὰρ ᾿Αλέξανδρος τῶν Αἰγυπτίων καταλύσας τὴν βασιλείαν 15 Μακεδόσι δου»
is΄. Kai 5. to piēthos sou 1' ēsthenēse, kai epese. Legei de kai tēn epischēpsasan autois deilian, kai hoti allēlous proetrepon eis ougēn. dediotes tous polemious, kai tous echeinōn epichourous. e ᾿lnastōmen 13 gar, phēsi, kai apostrepsōmen 19 eis ton laon hēmōn, kai eis tēn patrida 1" hēmōn, apo prosōpou. makairas Hellēnikēs 15.» Eikos men kai tinas tōn hēgoumai hox, hoti kat᾽ auton "7 kai tōn prolegei tēn dynasteian: ho gar ᾿Alexandros tōn Aigyptiōn katalysas tēn basileian 15 Makedosi dou»
"And your multitude grew weak and fell." He tells also of the cowardice that came upon them, and how they urged one another to flee, fearing the enemy and their auxiliaries: "Let us arise," he says, "and return to our people and to our homeland, away from the Greek sword." It is likely that some of the … But I think that in it he foretells the dominion of [the Macedonians] as well; for Alexander, having destroyed the kingdom of the Egyptians, [made it subject] to the Macedonians.
Textual problem in this passage: see the notes.
Jer 46:16 (26:16 LXX) (quotation, high confidence)
Notes and citation
Summary: Egypt's soldiers flee "from the Greek sword," which Theodoret takes as a prophecy also of Alexander's conquest.
- Lemma: Jer 46:16 (LXX 26:16); "the Greek sword" is the LXX's rendering (Hebrew "the oppressing sword"). Lines are lost in the scan.
Cite (SBL): Theodoret, Comm. Jer. 46.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-16
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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.
46.17PG 81
ιζ΄. Καλέσατε 1" τὸ ὄνομα Φαραὼ Δεχαὼ " βα- Ταῦτα δὲ ὁ Σύρος οὕτως ἡρμήνευσε" ς« Καλέσατε τὺ ὄνομα αὑτοῦ, ταράττων, καὶ καιροὺς παραφέρων " » πάλαι γὰρ ἰσχυρὰ ἣν τῶν Αἰγυπτίων ἡ βασιλεία, καὶ τὰ εἰς δυσπραγίαν μετέβαλε. ιγ΄, Ζῶ ἐγὼ, “έγει Κύριος 5 ὁ Θεὸς, ὁ βασιμεὺς τῶν δυνάμεων ὄνομα αὑτῷ. αὶ τὸ ἀΐδιον αὐτοῦ καὶ τὸ δυνατὸν, κατὰ ταυτὸν ἡμᾶς ἐδίδαξεν. « Ὅτι ὥσπερ 88 ἐστὶ τὸ θαθὼρ ἐν τοῖς ὄρεσι, καὶ ὡς Κάρἐν τῇ θαλάσσῃ, οὕτως ἥξει. » ᾿Αντὶ τοῦ, ἀμφιδάλῃ: " ὥσπερ γὰρ ἀναμφισδητήτω: ὁμολογοῦσι Α πάντες, καὶ τὸ Θαδὼρ ὄρος εἶναι, καὶ τῇ θαλάσσῃ πελάξειν, καὶ τὸν Κάρμηλον" οὕτως ἡ πρόῤῥησις ἔχει τὸ ἀληθές.
iz΄. Kalesate 1" to onoma Pharaō Dechaō " ba- Tauta de ho Syros houtōs hērmēneuse" s« Kalesate ty onoma hautou, tarattōn, kai kairous parapherōn " » palai gar ischyra hēn tōn Aigyptiōn hē basileia, kai ta eis dyspragian metebale. ig΄, Zō egō, “egei Kyrios 5 ho Theos, ho basimeus tōn dynameōn onoma hautǭ. ai to aïdion autou kai to dynaton, kata tauton hēmas edidaxen. « Hoti hōsper 88 esti to thathōr en tois oresi, kai hōs Karen tę̄ thalassę̄, houtōs hēxei. » ᾿Anti tou, amphidalę̄: " hōsper gar anamphisdētētō: homologousi A pantes, kai to Thadōr oros einai, kai tę̄ thalassę̄ pelaxein, kai ton Karmēlon" houtōs hē prorrhēsis echei to alēthes.
"Call the name of Pharaoh Nechao king [of Egypt] …" The Syrian rendered this as follows: "Call his name: one who troubles and lets the times pass by"; for the kingdom of the Egyptians was once strong, and it changed to misfortune. "As I live, says the Lord God, the King of hosts is his name." He taught us at once his eternity and his power. "For as Thabor is among the mountains, and as Carmel by the sea, so it shall come." That is, it is beyond doubt: for as all agree without dispute that Thabor is a mountain and that Carmel lies by the sea, so the prediction holds the truth.
Jer 46:17–18 (26:17-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Pharaoh is renamed as one who lets his time slip by; God swears by his eternal kingship that the conquest of Egypt is as certain as Tabor and Carmel.
- Lemmas: Jer 46:17–18 (LXX 26:17–18); the end of 46:17 is garbled in the scan. "The Syrian": the Syriac version. Migne's footnotes and Latin debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris; Migne's footnotes): οδὲ Τιάρον Ὁ → ; ἴῃ πο εἶ 18, οἱ δἰσι Οδγπιθ 5. ἴῃ πιαιὶ, ἴα νοὶ → ; Νὴ “ Ναθ, Β ργῶῃ. τοῦ. 52 Β στρατείαν. 5 Β Μαγδωλῷ. οἱ ἴῃ Β., αυΐ παυοὶ σεαυτῇ. 46 τ, σμ. σου. Ηοῦτ. ΡΓοΟβίγαιιΒ δϑὶ (56. [η) ἰΘΓΓΔ ἢ}, πη Ὁ 56] οὐ. 19 Καὶ --- ἔπεσε. εῦτ. Μιι"ἀποστρέψομεν γὰρ, φησί. 15 Βα. ργίοῦ, Πὰ}. ἀγεπούτρε τω ν. ἴδ τ, πατρ. Β γὴ» πατριᾶς. 15 Ἔλλ. ὀρρτιομίθι. 751} αδυλωνίῳ. 17 Β αὐτῶν. 18 βασιλ. Ὁ ργϑηι. δυναστείαν καί. 79 Καλ. --- ἔμω ὃ. Β.}. Ἰη οὐ. Βᾶν. βθ(. καιρὸς παρεγένετο, αιιοιὶ Διὶ ϑγτηπι. ροτιίποῖ, 5 Κύριος --- βασιλ. Μιιίάϊο, οτά με ε586 νἱ. βασιλεὺς Κύριος ὁ Θεό;. 53 ὥσπ. ἐστὶ τὸ → .
Cite (SBL): Theodoret, Comm. Jer. 46.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.19PG 81
ιθ΄. Σχεύη ἀποικισμοῦ ποίησον σεαυτῇ, κατοἰκοῦσα θύγατερ 5" Αἰγύπτου" ἀντὶ τοῦ, εὐτρεπὴς εἰς αἰχμαλωσίαν γενοῦ - λέγει δὲ καὶ τῆς βασιλευούσης πόλεως τὴν ἐρημίαν" ἡ γὰρ Μέμφις κατ᾽ ἐκεῖνον τὸν καιρὸν ἐγεγόνει πόλις βασιλική " καὶ τοῦτο ἡμᾶς ὅ θεσπέσιος ᾿Ησαῖας ἐδίδαξεν. « Ἐξἔλιπον γὰρ, φησὶν, οἱ ἄρχοντες Τάνεως, καὶ ὑψώθησαν οἱ ἄρχοντες Μέμφεως...
ith΄. Scheuē apoikismou poiēson seautę̄, katoikousa thygater 5" Aigyptou" anti tou, eutrepēs eis aichmalōsian genou - legei de kai tēs basileuousēs poleōs tēn erēmian" hē gar Memphis kat᾽ ekeinon ton kairon egegonei polis basilikē " kai touto hēmas ho thespesios ᾿Ēsaias edidaxen. « Exelipon gar, phēsin, hoi archontes Taneōs, kai hypsōthēsan hoi archontes Mempheōs...
"Make for yourself baggage for exile, you who dwell, daughter of Egypt"; that is, get ready for captivity. He speaks also of the desolation of the royal city; for at that time Memphis had become the royal city, and the inspired Isaiah taught us this: "For the rulers of Tanis have failed, and the rulers of Memphis have been exalted …"
Jer 46:19 (26:19 LXX) (quotation, high confidence) · Isa 19:13 (quotation, high confidence)
Notes and citation
Summary: Egypt must prepare for exile, and Memphis, then the royal city, will be laid waste.
- Lemma: Jer 46:19 (LXX 26:19). Isaiah: Isa 19:13 (LXX).
Cite (SBL): Theodoret, Comm. Jer. 46.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.20PG 81
χ΄, Δάμαλις καλὴ "" χεχαλιλωκπισμέγη Αἴγυπτος. Τὸ ἀδάμαστον αὐτῆς, καὶ ἀπειρόζυγον, καὶ τρυφηλὸν, διὰ τούτων δεδήλωκεν ᾿ γαὶ τὴν πολλὴν αὐτῶν ἐλέγχων ἀσθένειαν, διδάσκει, ὡς καὶ λίαν ὀλίγων ἐπελθόντων πολεμίων οὐκ ἠδυνήθησαν ἀντισχεῖν. Τοῦτο γὰρ λέγει" ε« ᾿Απόσπασμα ἀπὸ βοῤῥᾶ ἦλθεν ἐπ᾿ αὐτήν 55,»
ch΄, Damalis kalē "" chechalilōkpismegē Aigyptos. To adamaston autēs, kai apeirozygon, kai tryphēlon, dia toutōn dedēlōken ᾿ gai tēn pollēn autōn elenchōn astheneian, didaskei, hōs kai lian oligōn epelthontōn polemiōn ouk ēdynēthēsan antischein. Touto gar legei" e« ᾿Apospasma apo borrha ēlthen ep᾿ autēn 55,»
"Egypt is a beautiful, adorned heifer." By this he has shown its untamed, unyoked, and luxurious character. And exposing their great weakness, he teaches that they could not hold out even when very few enemies came against them; for this is what he says: "A detachment from the north has come against her."
Jer 46:20 (26:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Egypt, a pampered heifer, cannot resist even a small force from the north.
- Lemma: Jer 46:20 (LXX 26:20).
Cite (SBL): Theodoret, Comm. Jer. 46.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-20
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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.
46.21PG 81
χα΄. Καὶ οἱ μισθωτοὶ αὑτῆς ἐν αὐτῇ, ὡς μόσχοι σιτευτοί. Τῶν ἐπιχούρων δεδήλωκε τὴν ἀσθένειαν " ὁ γὰρ σιτευτὸς μόσχος τὴν μὲν γῆν οὐκ ἐργάζεται, ὑπὸ δὲ ἄλλων ἐσθίεται" λέγει δὲ καὶ αὐτῶν τὴν φυγἔέν, ε« ᾿Απεστράφησαν γὰρ, φησὶ, καὶ ἔφυγον 51 ὁμοθυμαδόν " οὐκ ἔστησαν. ν» Ἐπάγει καὶ τὴν αἰτίαν" « Ὅτι ἡμέρα ἀπωλείας ἦλθεν ἐπ᾽ αὐτοὺς, καὶ καιρὸς ἐχδιχήσεως αὐτῶν 58,» Ἔδει γὰρ αὐτοὺς δίκας δοῦναι τῆς ἀσεδείας " διδάσκει 5 μέντοι διὰ τούτων, ὡς μακροθυμίᾳ χρώμενος ὁ Δεσπότης ὕστερον ἐπάγει τὴν τιμωρίαν. ὡς τὰ σ
cha΄. Kai hoi misthōtoi hautēs en autę̄, hōs moschoi siteutoi. Tōn epichourōn dedēlōke tēn astheneian " ho gar siteutos moschos tēn men gēn ouk ergazetai, hypo de allōn esthietai" legei de kai autōn tēn phygeen, e« ᾿Apestraphēsan gar, phēsi, kai ephygon 51 homothymadon " ouk estēsan. n» Epagei kai tēn aitian" « Hoti hēmera apōleias ēlthen ep᾽ autous, kai kairos echdichēseōs autōn 58,» Edei gar autous dikas dounai tēs asedeias " didaskei 5 mentoi dia toutōn, hōs makrothymią chrōmenos ho Despotēs hysteron epagei tēn timōrian. hōs ta s
"And her hired soldiers in her are like fattened calves." He has shown the weakness of the auxiliaries: for the fattened calf does not work the land but is eaten by others. He tells also of their flight: "For they turned back," he says, "and fled together; they did not stand." He adds the cause: "For the day of destruction has come upon them, and the time of their punishment." For they had to pay the penalty for their ungodliness; but he teaches by these words that the Master, using long-suffering, brings on the punishment only later. …
Jer 46:21 (26:21 LXX) (quotation, high confidence)
Notes and citation
Summary: Egypt's mercenaries are like fattened calves, useless and fleeing, because the delayed day of punishment has come.
- Lemma: Jer 46:21 (LXX 26:21). The last words of the section are a fragment.
Cite (SBL): Theodoret, Comm. Jer. 46.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.22PG 81
κβ'. Φωγὴ αὐτῶν ὡς ὄφεως συρίζυντος "9, Τῶν δυσπραγούντων ἴδιον τὸ στένειν καὶ συρίττειν, κκἀὶ ὑπὸ" τῆς ἀθυμίας θερμαινόμενον ἐκφέρειν πνεῦμα, «Ὅτι ἐν ψάμμῳ" πορεύσονται "5. ν Τὸ σαθρὸν αὐτῶν διὰ τούτων δεδήλωκε καὶ γὰρ ὁ Κύριος τὸν ἀκούοντα τὸν λόγον αὐτοῦ, καὶ μὴ ποιοῦντα, παρέδαλεν ἀνδρὶ μωρῷ, ἐπὶ τῆς ψάμμου τὴν οἰκίαν οἰχοδομήσαντι. « Ἐν ἀξίναις ἥξουσιν ἐπ᾽ αὐτὴν, ὡς κόπτοντες ξύλα. » Εἶτα προστακτικῶς ριος ὁ Θεὸς ", ὅτι οὐ " μὴ ἱμασθῇ ") ὁ Θεὸς "", ὅτι πληθύνει ὑπὲρ ἀκρίδα. Τουτέστι, τῶν ἐνοικούντῶν τὸ πλῆθος, « Καὶ οὐκ ἔστιν αὐτοῖς ἀριθμός. »
kb'. Phōgē autōn hōs opheōs syrizyntos "9, Tōn dyspragountōn idion to stenein kai syrittein, kkai hypo" tēs athymias thermainomenon ekpherein pneuma, «Hoti en psammǭ" poreusontai "5. n To sathron autōn dia toutōn dedēlōke kai gar ho Kyrios ton akouonta ton logon autou, kai mē poiounta, paredalen andri mōrǭ, epi tēs psammou tēn oikian oichodomēsanti. « En axinais hēxousin ep᾽ autēn, hōs koptontes xyla. » Eita prostaktikōs rios ho Theos ", hoti ou " mē himasthę̄ ") ho Theos "", hoti plēthynei hyper akrida. Toutesti, tōn enoikountōn to plēthos, « Kai ouk estin autois arithmos. »
"Their voice is like a hissing serpent." It is characteristic of those in distress to groan and hiss, and, heated by despondency, to breathe out hard. "For they will march in sand." By this he has shown their rottenness; for the Lord too likened the one who hears his word and does not do it to a foolish man who built his house on the sand. "With axes they will come against her, like woodcutters." Then, imperatively … "[says the] Lord God, for it will not be [searched out] … for it is more numerous than the locust," that is, the multitude of the inhabitants. "And there is no number to them."
Textual problem in this passage: see the notes.
Jer 46:22–23 (26:22-Jer LXX) (quotation, high confidence) · Matt 7:26 (allusion, high confidence)
Notes and citation
Summary: Egypt hisses like a snake and stands on sand, like the foolish builder of the Gospel, while invaders come like woodcutters.
- Lemmas: Jer 46:22–23 (LXX 26:22–23); words lost in the scan are marked "…". The Lord: Matt 7:26. Latin column debris removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin column debris): τὰ 568 ἃ)» 18 « Οἷα εἰδι αν 18. ξοπιογα οἱ βι δι ΠΑγα,, οἱ ργϑ ἐΓΙδι{{|4Δ ᾿ῃο Δ] βο θη 6. ἢ δ: « ὐπὶ πιι- Οἱ → .
Cite (SBL): Theodoret, Comm. Jer. 46.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.24PG 81
κδ΄. Κατῃσχύνθη θυγάτηρ Αἰγύπτου, παρεδόθη εἰς χεῖρας 1αοῦ ἀπὸ βοῤῥᾶ, εἶπε ""» Κύριος τῶν δυγάμφων, ὁ Θεὸς Ἰσραή.1. Ταῦτα καὶ τοῖς δαίοις εἰς Αἴγυπτον κατελθοῦσι προεθέσπισεν ὁ προφήτης, ὅτε καὶ τοὺς λίθους κατέκρυψεν ἐν τοῖς προ- Ἰδοὺ ἐκδικῶ ' ἐγὼ τὸν ᾿Αμμῶνα " υἱὸν ν αὑτῆς. ᾿Αμμῶνα καλοῦσι τὸν Δία οἱ Αἰγύπτιοι" ἀφ᾽ οὗ καὶ χώρα ᾿Αμμωνιαχὴ προσηγορεύθη " τούτῳ μέ. Ὑιστον κατεσκεύασαν τέμενος. Υἱὸν δὲ αὐτῆς τὸν ᾿Αμμῶνα ὀνομάζει, ὡς παρ᾽ αὐτῆς θεοποιηθέντα' χειροποίητον γὰρ τὸ ἄγαλμα. ᾿Απειλεῖ τοίνυν καὶ τὸν ᾿Αμμὼν τὸ εἴδωλον παραδώσειν Βαθυλωνίοις, καὶ μέντοι καὶ τοὺς ἄλλους αὐτῶν θεούς" τοῦτο γὰρ λέγει" « Καὶ ἐπὶ Φαραὼ, καὶ" ἐπ᾿ Αἴγυπτον, καὶ ἐπὶ τοὺς θεοὺς αὐτῆς, καὶ ἐπὶ τοὺς βασιλεῖς αὐτῆς" καὶ ἐπὶ Φαραὼώκαὶ ἐπὶ τοὺς πεποιθότας ἐπ᾽ αὐτόν. » Πάντων, φησὶ, κατὰ ταυτὸν περιγενήσονται οἱ πολέμιοι, καὶ τοῦ βασιλέως, καὶ τῶν ἀρχόντων, καὶ τῶν εἰδώλων, καὶ τῶν ἐπε- Β χούρων᾽ παραδοθεῖσα " μέντοι τῷ Βαδυλωνίων " βασιλεῖ, τὴν προτέραν ἀναχτήσεται δυναστείαν.
kd΄. Katę̄schynthē thygatēr Aigyptou, paredothē eis cheiras 1aou apo borrha, eipe ""» Kyrios tōn dygamphōn, ho Theos Israē.1. Tauta kai tois daiois eis Aigypton katelthousi proethespisen ho prophētēs, hote kai tous lithous katekrypsen en tois pro- Idou ekdikō ' egō ton ᾿Ammōna " huion n hautēs. ᾿Ammōna kalousi ton Dia hoi Aigyptioi" aph᾽ hou kai chōra ᾿Ammōniachē prosēgoreuthē " toutǭ me. Huiston kateskeuasan temenos. Huion de autēs ton ᾿Ammōna onomazei, hōs par᾽ autēs theopoiēthenta' cheiropoiēton gar to agalma. ᾿Apeilei toinyn kai ton ᾿Ammōn to eidōlon paradōsein Bathylōniois, kai mentoi kai tous allous autōn theous" touto gar legei" « Kai epi Pharaō, kai" ep᾿ Aigypton, kai epi tous theous autēs, kai epi tous basileis autēs" kai epi Pharaōōkai epi tous pepoithotas ep᾽ auton. » Pantōn, phēsi, kata tauton perigenēsontai hoi polemioi, kai tou basileōs, kai tōn archontōn, kai tōn eidōlōn, kai tōn epe- B chourōn᾽ paradotheisa " mentoi tǭ Badylōniōn " basilei, tēn proteran anachtēsetai dynasteian.
"The daughter of Egypt is put to shame; she is handed over into the hands of a people from the north, said the Lord of hosts, the God of Israel." The prophet foretold these things also to the Jews who went down into Egypt, when he hid the stones in the [porch of the palace]. "Behold, I punish Ammon her son." The Egyptians call Zeus Ammon; from him the Ammonian country also got its name, and they built him a very great sanctuary. He calls Ammon her son as having been made a god by her, for the statue is made by hands. He threatens, then, to hand over the idol Ammon to the Babylonians, and their other gods as well; for this is what he says: "And upon Pharaoh, and upon Egypt, and upon its gods, and upon its kings, and upon Pharaoh and those who trust in him." The enemy, he says, will prevail over all of them at once: the king, the rulers, the idols, and the auxiliaries. Yet after being handed over to the king of the Babylonians, she will recover her former power.
Jer 46:24–25 (26:24-Jer LXX) (quotation, high confidence) · Jer 43:9 (50:9 LXX) (allusion, high confidence) · Jer 46:26 (26:26 LXX) (allusion, medium confidence)
Notes and citation
Summary: Egypt and its god Ammon (Zeus Ammon), "her son" because made by her hands, will be handed over to Babylon, though Egypt will later recover.
- Lemmas: Jer 46:24–25 (LXX 26:24–25). "Ammon" is the LXX's rendering of Amon of Thebes. The stones: Jer 43:9. Migne's footnotes and Latin column removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; a word of the text lost; Migne's footnotes and Latin column debris inside a word): ἰπει. 55 ἐπὶ αὐτι θο8. ἴῃ Β. θυ ῖι. 85 καλή. [)68. ἃρυὰ Ο΄. οἱ δά δἰΐυπ), υἱ δ χ ἔφ, Ἰη Β ροηΐίαν ροϑὶ ὁμοθυμαδόν. δ: ὑπὸ. Β ργίδῃν. τό, ᾿ υἱοί. ἰμ αΓρηοί ἢ δὲ αὐτ. Β δὐδ. ἤδη. ἱ 83 ας 953 ἅμμῳ, ἰυχία γος. ἰδεῖ, 538 πορ. [{ὰ ἡ Ἢ 98 ὁ Θεός. Ἀἀμίιὰν 'ν "τ ὅλ Τιὰ οὐαὶ Β ἰεξ. πὸ ἡὐϑηήο οἱ Ἰλρί 65. γϑοοι Δ} 588} γοϑυθυ}}8 ρᾶ- Α → ; «10 οὐδ δυο. ἄουβ : δ᾽ πη] δ γι τν Δ πιδἰ να : ε Εἰ Βιροῦ ΡΙΑγδοηθίη, οἱ βυροῦ Γι δὴ ροβί!διν (γα τα γεμϑ, 20. Ροσίεα επΐμι, ἴθ αἱν, ἐν ἐγ φαὶ Πα! 6 ἐμάς εοὐ, δι δὶ ἱ νι], ε οἱ δι} οἴη) Βα γ] Ομ οΓα πὶ ἸΟΓΓΟΠΙ οχυπίληιϊ, ἃ {00 εἴην, αὐ αἱ δὰ χε. → .
Cite (SBL): Theodoret, Comm. Jer. 46.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.26PG 81
κς΄. Μετὰ ταῦτα γὰρ, φησὶν, ἡρεμήσει Ἶ κατὰ τὰς ἡμέρας τὰς ἔμπροσθεν, «1έγει " Κύριος. Μετὰ καῦτα καὶ τῷ Ἰσραὴλ τὰ θυμήρη προλέγει, καὶ τὴν δ καὶ τῶν Βαδυλωνίων τὸν ὄλεθρον.
ks΄. Meta tauta gar, phēsin, hēremēsei I kata tas hēmeras tas emprosthen, «1egei " Kyrios. Meta kauta kai tǭ Israēl ta thymērē prolegei, kai tēn d kai tōn Badylōniōn ton olethron.
"For after these things," he says, "she will be at rest as in the former days, says the Lord." After this he foretells pleasant things to Israel too, and the … and the destruction of the Babylonians.
Textual problem in this passage: see the notes.
Jer 46:26 (26:26 LXX) (quotation, high confidence)
Notes and citation
Summary: Egypt will be restored afterwards, and Israel too is promised good things and Babylon's fall.
- Lemma: Jer 46:26 (the second half is not in the LXX). A word is lost in the scan (perhaps "return").
Cite (SBL): Theodoret, Comm. Jer. 46.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-26
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
46.28PG 81
χη΄. Καὶ σὺ γὰρ, φτοὶ, μὴ φοδοῦ, παῖς μου ἴακὼδ, “2έγει Κύριος, ἔτι μετὰ σοῦ εἰμὶ ἐγώ" ὅτι ποιήσω συντέἰειαν "ἐν παγτὶ ἔθνει, εἰς ὃ " εἰσἄξω σε ἐκεῖ. Σὲ δὲ οὗ μὴ ποιήσω ἐκχιλιπεῖν, κα παιδεύσω σξ δὶς κρῖμα, καὶ ἀθῶον " οὐκ ἀθωώσω σϑ. Ἰατρικὴν σοι παιδείαν ἀνάξω "᾽" τοῦτο γὰρ λέγει, « παιδεύσιυ σε εἰς κρῖμα, καὶ ἀδέκαστον "" οὐκ ἐάσω.» Τοῦτο γὰρ δηλοῖ, ε Καὶ ᾽" ἀθῶον οὐκ
chē΄. Kai sy gar, phtoi, mē phodou, pais mou iakōd, “2egei Kyrios, eti meta sou eimi egō" hoti poiēsō synteieian "en pagti ethnei, eis ho " eisaxō se ekei. Se de hou mē poiēsō ekchilipein, ka paideusō sx dis krima, kai athōon " ouk athōōsō sϑ. Iatrikēn soi paideian anaxō "᾽" touto gar legei, « paideusiy se eis krima, kai adekaston "" ouk easō.» Touto gar dēloi, e Kai ᾽" athōon ouk
"For do not fear, my servant Jacob, says the Lord, for I am still with you; for I will make an end among every nation into which I bring you there. But you I will not make to fail; I will discipline you for judgment, and I will not leave you unpunished." I will bring on you a healing discipline; for this is what he says: "I will discipline you for judgment," and I will not leave you unjudged. For this is what "and I will not leave you unpunished" shows …
Jer 46:27–28 (26:27-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Israel will be disciplined, but healingly, and not destroyed like the nations.
- Lemma: Jer 46:28 (LXX 26:28). The section breaks off.
Cite (SBL): Theodoret, Comm. Jer. 46.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/46-28
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 47
47.1PG 81
Ἐντεῦθεν ἐπὶ τοὺς ἀλλοφύλους μεταφέρει τὴν προφητείαν " ἀλλοφύλους δὲ καλεῖ τοὺς τὴν ᾿Ασχάλωνχ, καὶ τὴν Γάζαν, καὶ τὴν Ἴλζωτον, καὶ τὴν Γὲθ, καὶ τὴν ἼἌχχαρον οἰκοῦντας. Λέγει ᾽5 δὲ γεγενῆσθαι τὴν πρόῤῥησιν πρὸ τοῦ πατάξας Φαραὼ τὴν Γάζαν, καὶ νίων τὴν στρατιάν "7. ὑπὸ δὲ τούτου κατακλυζομένας τὰς πόλεις, καὶ διαφθειρομένους τοὺς ἐνοικοῦντας, καὶ ὀλολυγῇ χρωμένους, καὶ οὐδὲ τῶν ὅπλων καὶ τῶν ἁρμάτων τὸν κτύπον φέρειν ἀνεχομένους - διδάσκει δὲ, ὅτι καὶ τῆς φύσεως διὰ τὸ δέος ἐπελάθοντο πατέρες, καὶ τῶν υἱῶν ἠμέλησαν. « Οὐκ ἐπέστρεψαν ᾽" γὰρ, φησὶ, πατέρες ἐπὶ υἱοὺς αὑτῶν, ἀπὸ ἐκλύσεως χειρῶν αὑτῶν. »
Enteuthen epi tous allophylous metapherei tēn prophēteian " allophylous de kalei tous tēn ᾿Aschalōnch, kai tēn Gazan, kai tēn Ilzōton, kai tēn Geth, kai tēn IAchcharon oikountas. Legei ᾽5 de gegenēsthai tēn prorrhēsin pro tou pataxas Pharaō tēn Gazan, kai niōn tēn stratian "7. hypo de toutou kataklyzomenas tas poleis, kai diaphtheiromenous tous enoikountas, kai ololygę̄ chrōmenous, kai oude tōn hoplōn kai tōn harmatōn ton ktypon pherein anechomenous - didaskei de, hoti kai tēs physeōs dia to deos epelathonto pateres, kai tōn huiōn ēmelēsan. « Ouk epestrepsan ᾽" gar, phēsi, pateres epi huious hautōn, apo eklyseōs cheirōn hautōn. »
From here he turns the prophecy to the allophyles; and he calls allophyles those who live in Ashkelon, Gaza, Azotus, Gath, and Accaron. He says that the prediction was made before Pharaoh struck Gaza, and … the army [of the Babylo]nians; and that the cities were flooded by it, the inhabitants destroyed, wailing, and unable to bear even the din of the weapons and chariots. He teaches that through fear fathers forgot even nature and neglected their sons: "For fathers did not turn back to their sons," he says, "because of the feebleness of their hands."
Textual problem in this passage: see the notes.
Jer 47:1–2 (29:1-Jer LXX) (allusion, high confidence) · Jer 47:3 (29:3 LXX) (quotation, high confidence)
Notes and citation
Summary: The oracle against the Philistine cities: the invasion from the north will flood them, and terrified fathers will abandon their sons.
- Jer 47:1–3 (LXX 29:1–3) summarized, with 47:3 quoted. "Allophyles" ("foreigners") is the LXX's name for the Philistines. Lines are lost in the scan.
Cite (SBL): Theodoret, Comm. Jer. 47.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-1
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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.
47.4PG 81
δ', Ἐν τῇ ἡμέρᾳ τῇ ἐρχομένῃ ", τοῦ ἀπολέσαι πάντας ἀλλοφύλους "5. Προλέγει δὲ καὶ Τυρίοις καὶ Σιδωνίοις, ὡς εἰς ἐπικουρίαν τούτων ἐληλυθόσι Ν᾿, τὸν ὄλεθρον. « ᾿Αφανιῶ γὰρ, φησὶ, Τύρον, καὶ Σι- Α δῶνα, καὶ τοὺς καταλοίπους τῆς βοτθεία: αὐτῶν" ὅτι ἐξολοθρεύσει Κύριος τοὺ; ἀλλοφύλους τοὺς χαταλίπους τῶν νήσων, καὶ Καππαδοκίας ᾿".» Καὶ τοὺς ἄλλους προφήτας ἑρμηνεύσαντες, ἐδείξαμεν ὡς ἄποἰχοι Κυπρίων καὶ Καππαδοκῶν ν" ῴκησαν πάλαι τὴν Παλαιστίνην.
d', En tę̄ hēmerą tę̄ erchomenę̄ ", tou apolesai pantas allophylous "5. Prolegei de kai Tyriois kai Sidōniois, hōs eis epikourian toutōn elēlythosi N᾿, ton olethron. « ᾿Aphaniō gar, phēsi, Tyron, kai Si- A dōna, kai tous kataloipous tēs bottheia: autōn" hoti exolothreusei Kyrios tou? allophylous tous chatalipous tōn nēsōn, kai Kappadokias ᾿".» Kai tous allous prophētas hermēneusantes, edeixamen hōs apoichoi Kypriōn kai Kappadokōn n" ǭkēsan palai tēn Palaistinēn.
"In the day that is coming, to destroy all the allophyles." He foretells destruction also to the Tyrians and Sidonians, as having come to their help: "For I will blot out Tyre and Sidon," he says, "and the rest of their help; for the Lord will destroy the allophyles, the remnant of the islands and of Cappadocia." In interpreting the other prophets we showed that colonists from Cyprus and Cappadocia inhabited Palestine of old.
Jer 47:4 (29:4 LXX) (quotation, high confidence) · Amos 9:7 (allusion, medium confidence)
Notes and citation
Summary: Tyre and Sidon, the Philistines' allies, will perish with them; the Philistines descend from settlers from the islands and "Cappadocia."
- Lemma: Jer 47:4 (LXX 29:4). "Cappadocia" is the LXX's rendering of Caphtor. The other prophets: Theodoret on Amos 9:7 (LXX "the allophyles from Cappadocia").
Cite (SBL): Theodoret, Comm. Jer. 47.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
47.5PG 81
ε', “κει φαλάχρωμα ἐπὶ Γάζαν. ᾿Αντὶ τοῦ, τῆς πάλαι περιφανείας ἀφαιρεθήσῃ "" δηλοῖ δὲ πολλάκις καὶ τὸ πένθος. ᾿Απόχειραι δ γὰρ, φησὶ, τὴν κεφαλήν σου, καὶ ἀνάλαδς ἐπὶ χειλέων θρῆνον. « ᾿Απεῤἐΐφη ᾿Ασχάλων, καὶ τὰ λοιπὰ τῶν Ἐναχέμ ᾽".» ᾿Από. γόνοι δὲ ἐχείνου " τὴν ᾿Ασχαλωνίαν ᾽" ῴκησαν, Ἕως " πότε συστρωξήσεσθε; (ς΄.) Ἕως τίνος κόψει ᾽ ἡ μάχαιρα τοῦ Κυρίου; « Μάχαιραν Κυρίου » τὸν Ναδουχοδονόσορ ἐκάλεσεν " αὐτοῦ γὰρ συγχωροῦντος, ἐκεῖνα εἰργάζετο, καὶ δι᾽ ἀλλήλων οἱ δυσεἰς τὸν χολεόν σου" ἀνάπαυσαι, καὶ ἐπάρθητι "". » Καὶ δεικνὺς τίς ὁ ἐνεργεῖν κελεύσας, ἐπήγαγε"
e', “kei phalachrōma epi Gazan. ᾿Anti tou, tēs palai periphaneias aphairethēsę̄ "" dēloi de pollakis kai to penthos. ᾿Apocheirai d gar, phēsi, tēn kephalēn sou, kai analads epi cheileōn thrēnon. « ᾿Apereïphē ᾿Aschalōn, kai ta loipa tōn Enachem ᾽".» ᾿Apo. gonoi de echeinou " tēn ᾿Aschalōnian ᾽" ǭkēsan, Heōs " pote systrōxēsesthe? (s΄.) Heōs tinos kopsei ᾽ hē machaira tou Kyriou? « Machairan Kyriou » ton Nadouchodonosor ekalesen " autou gar synchōrountos, ekeina eirgazeto, kai di᾽ allēlōn hoi dyseis ton choleon sou" anapausai, kai eparthēti "". » Kai deiknys tis ho energein keleusas, epēgage"
"Baldness has come upon Gaza"; that is, you will be stripped of your former splendour. It often signifies mourning as well. Shave your head, he says, and take up a lament on your lips. "Ashkelon has been cast away, and the remnant of the Enakim." Descendants of that [Enak] lived in the territory of Ashkelon. "How long will you strike yourselves? How long will the sword of the Lord cut?" He called Nebuchadnezzar the sword of the Lord; for by his permission he did those things, and through one another the ungodly … "[Return] into your sheath; rest and be lifted up." And showing who it was that commanded it to act, he added:
Textual problem in this passage: see the notes.
Jer 47:5–6 (29:5-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Gaza and Ashkelon mourn under the "sword of the Lord," Nebuchadnezzar, acting by God's permission.
- Lemmas: Jer 47:5–6 (LXX 29:5–6). "Enakim" is the LXX's reading (Hebrew "their valley"). Lines are lost in the scan; Latin debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris inside a word): φαβοοία. ν» Ομ ᾿μ δ 010 ΒΊΟΥ ἰδ) τι Ἰαπιοηιλεϊομοιν. αι ε Ῥγο οί → ; Κυ- αὶ ῥίου → Κυρίου.
Cite (SBL): Theodoret, Comm. Jer. 47.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-5
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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.
47.7PG 81
ζ΄. Καὶ Κύριος ἐνετεί(ατο αὑτῇ ἐπὶ τὴν ᾿Ασχάἄωγα, καὶ ἐπὶ τὰς παραθαλασσίους, καὶ ἐπὶ τὰς κέχρηται, σαφέστερον διδάσκων, ὡς οὐκ ἀχυδέρνητος ἡ κτίσις, ἀλλό ταύτης ποιητὴς τοῖς πᾶσιν ἐφἐστηκε, καὶ ποτὲ μὲν αὐτοῖς χορηγεῖ τῶν ἀγαθῶν τὴν ἀφθονίαν, ποτὲ δὲ συγχωρεῖ συμφοραῖς περιπίπτειν.
z΄. Kai Kyrios enetei(ato hautę̄ epi tēn ᾿Aschaaōga, kai epi tas parathalassious, kai epi tas kechrētai, saphesteron didaskōn, hōs ouk achydernētos hē ktisis, allo tautēs poiētēs tois pasin ephestēke, kai pote men autois chorēgei tōn agathōn tēn aphthonian, pote de synchōrei symphorais peripiptein.
"And the Lord has given it orders against Ashkelon, against the coastal [cities], and against the …" … he uses, teaching more clearly that creation is not without a pilot, but its maker presides over all things, sometimes supplying them with abundant good things and sometimes allowing them to fall into calamities.
Textual problem in this passage: see the notes.
Jer 47:7 (29:7 LXX) (quotation, high confidence)
Notes and citation
Summary: The sword acts at the Lord's command, showing that the Creator governs all things, giving prosperity or permitting disaster.
- Lemma: Jer 47:7 (LXX 29:7). Lines are lost in the scan between the lemma and the comment.
Cite (SBL): Theodoret, Comm. Jer. 47.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/47-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 48
48.1PG 81
Ὁ δὲ προφήτης ἐπὶ τὴν Μωλδ μεταφέρε! τὴν 5 πρόῤῥησιν. α΄. Τῇ Μωὰδ οὕτως εἶπε Κύριος τῶν " δυγάμεων, ὁ Θεὸς ᾿Ισραή.1" Οὐαὶ ἐπὶ Νεδὼ 5", ὅτι ἀπὠλετο" ἑάϊω 35, Τοῦτο εἴδωλον ἦν, καὶ μέμνηται αὐτοῦ ᾿Ησαῖΐας ὁ προφήτης" λέγει δὲ οὕτως " ε [ἔπεσε Βὴλ, συνετρίδη Νεδών 55" » ἔστ: δὲ καὶ πόλις ἐπὠνυμος τοῦ εἰδώλου. δ τήθη Μασιγάθ. (β'.) Οὐκ ἔστιν ἔτι ἰατρεία " Μωὰδ, αἷς μέγα ἐφρόνουν οἱ Μωαθῖται. ε« Ἐλογίσαντο " ἐπ᾽ αὑτὴν κακά" Δεῦτε", ἐχχόψωμεν αὐτὴν ἀπὸ ἔθνους "᾽, καὶ παῦσιν "» παύσεται. » Εἶτα διδάσκει. ὡς οὐδὲ φεύγοντες τῆς σωτηρίας ἀπολαύσονται. « "Οπισθέν σου βαδιεῖται: μάχαιρα. ν Τοῦτο δὲ τοὺς διώκοντας δηλοῖ. γ'. Ὅτι φωνὴ κεκραγότων ἐξ ᾿ῶρωναῖμ ", "πόλις αὔτη. Λέγει δὲ καὶ τὴν Ζογορὰ "6 τὴν λυπηροῦ "7 δέξασθαι ἀγγελίαν, καὶ τὰς ἄλλας πόλεις ὀλοφυγὴν "5, καὶ τοῖς ἀγρίοις ὄνοις παραπλησίως ἐν τῇ ἐρήμῳ διάγειν " καὶ διδάσκων μὴ περιδόλοις θαῤῥεῖν, ἀλλ᾽ ἀφθάρτῳ " Ποιητῇ καὶ Δεσπότῃ, ἐπήγαγεν'
Ho de prophētēs epi tēn Mōld metaphere! tēn 5 prorrhēsin. a΄. Tę̄ Mōad houtōs eipe Kyrios tōn " dygameōn, ho Theos ᾿Israē.1" Ouai epi Nedō 5", hoti apōleto" heaïō 35, Touto eidōlon ēn, kai memnētai autou ᾿Ēsaiïas ho prophētēs" legei de houtōs " e [epese Bēl, synetridē Nedōn 55" » est: de kai polis epōnymos tou eidōlou. d tēthē Masigath. (b'.) Ouk estin eti iatreia " Mōad, hais mega ephronoun hoi Mōathitai. e« Elogisanto " ep᾽ hautēn kaka" Deute", echchopsōmen autēn apo ethnous "᾽, kai pausin "» pausetai. » Eita didaskei. hōs oude pheugontes tēs sōtērias apolausontai. « "Opisthen sou badieitai: machaira. n Touto de tous diōkontas dēloi. g'. Hoti phōnē kekragotōn ex ᾿ōrōnaim ", "polis autē. Legei de kai tēn Zogora "6 tēn lypērou "7 dexasthai angelian, kai tas allas poleis olophygēn "5, kai tois agriois onois paraplēsiōs en tę̄ erēmǭ diagein " kai didaskōn mē peridolois tharrhein, all᾽ aphthartǭ " Poiētę̄ kai Despotę̄, epēgagen'
The prophet turns the prediction to Moab. "To Moab thus says the Lord of hosts, the God of Israel: Woe upon Nebo, for it has perished; it has been taken." This was an idol, and Isaiah the prophet mentions it, saying: "Bel has fallen, Nebo is crushed." There is also a city named after the idol. "… Masigab was put to shame. There is no more healing for Moab" … in which the Moabites prided themselves. "They devised evils against it: Come, let us cut it off from being a nation, and it shall utterly cease." Then he teaches that not even those who flee will enjoy safety: "Behind you the sword shall go." This indicates the pursuers. "For there is a voice of people crying out from Horonaim …" … this city. He says also that Zogora will receive painful news, that the other cities [will be filled with] wailing, and that [they] will live like wild asses in the desert. And teaching them to trust not in walls but in the incorruptible Maker and Master, he added:
Textual problem in this passage: see the notes.
Jer 48:1–3 (31:1-Jer LXX) (quotation, high confidence) · Jer 48:4–6 (31:4-Jer LXX) (allusion, high confidence) · Isa 46:1 (quotation, high confidence)
Notes and citation
Summary: The oracle against Moab: its idol Nebo and its strongholds fall, and its people flee like wild asses.
- Lemmas: Jer 48:1–3 (LXX 31:1–3), with 48:4–6 summarized; Isaiah: Isa 46:1. Theodoret takes Nebo as an idol (as in Isaiah) and also a town. Several blocks of Latin column and Migne's footnotes are removed by logged corrections; lines lost in the scan are marked "…".
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris; words of the text lost; Migne's footnotes and Latin column debris): ἰδία : οἱ ἐμ ρὶ} μι} Ραπᾶ8. ε [ιεϑιί ἐγ ἰπ γαρίπϑηι Ἔχοῦ- → ; οδὶ Νενοῃ ἱ. » δι οϑπὴ 8 → ; ἢ) πα ἤ88 αυΐάοπι 88] 6 πὶ 6856 ΔερίαγοΒ. ε Ῥοβί (6 → ; " (δρ. γι, 39. 1 188. κεν!, ἰ. γεβ8. ὅ ρκία νος εἰανιαπι μι 46 Οτοπαΐηι. Πῶς Ὁ → ; μη ᾳυοπη βο! ἀπο. Εἰ ἀοοοηβ ἤοη ἴθ- Εἰ οἱ ἀ ϑο Δ 1006}. « Εἰ δοί → .
Cite (SBL): Theodoret, Comm. Jer. 48.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-1
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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.
48.7PG 81
ζ΄. Ἐπειδὴ "5 ἐπεποίθεις ἐν τῷ ὀχυρώματί σου, ἤξουσί" σοι θλίψεις" καὶ οὐ μόνον σὺ τοῖς ποσεται ἐν ἀποικίᾳ ὅδ. Εἴδωλον δὲ ἣν τοῦτο τῶν Μωλ- Οἱ ἱερεῖς αὑτοῦ, καὶ οἱ ἄρχογτες αὑτοῦ ἅμα. (η..) Καὶ ἤξει διεθρος "" ἐπὶ πᾶσαν πόλιν", λέγει δὲ τὸν αὐλῶνα, καὶ τὴν πεδιάδα, τὸ αὐτὸ δέξεσθαι πάθος. Προλέγει καὶ τὴν παντελῆ τῶν πολεμίων ἐρημίαν.
z΄. Epeidē "5 epepoitheis en tǭ ochyrōmati sou, ēxousi" soi thlipseis" kai ou monon sy tois posetai en apoikią hod. Eidōlon de hēn touto tōn Mōl- Hoi hiereis hautou, kai hoi archogtes hautou hama. (ē..) Kai ēxei diethros "" epi pasan polin", legei de ton aulōna, kai tēn pediada, to auto dexesthai pathos. Prolegei kai tēn pantelē tōn polemiōn erēmian.
"Since you trusted in your stronghold, afflictions will come upon you"; and not only you … "[Chamos] shall go into exile." This was an idol of the Moabites. "… his priests and his rulers together. And destruction shall come upon every city" … he says that the valley and the plain will suffer the same. He foretells also the complete desolation by the enemy.
Textual problem in this passage: see the notes.
Jer 48:7–8 (31:7-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Moab's trust in its fortress fails; its god Chamos goes into exile with its priests, and every city is laid waste.
- Lemmas: Jer 48:7–8 (LXX 31:7–8); lines are lost in the scan, and the idol's name (Chamos, Chemosh) is supplied from the biblical text.
Cite (SBL): Theodoret, Comm. Jer. 48.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.9PG 81
θ΄. Δότε γὰρ, φησὶ, σημεῖα τῇ Μωαῦ. Ἕν ταὶ; ἐρήμοις καὶ παντελῶς ἀδάτοις, σημεῖά τινα τιθέντες ἐκ λίθων, οὕτω τὴν πορείαν ποιοῦνται, καὶ εἰς ἐκεῖνα " ἀφορῶντες ὁδεύουσιν ἀπλανῶς. εὍτι ἀφῇ " πόλεις αὐτῆς εἰς ἄθατον ἔσονται. » Παρὰ τὸ μὴ εἶναι ἐνοικοῦντα ἐν αὑτῇ. Πόθεν "9 ἔνοιχος αὐτῇ “; Διδάσκει δὲ διὰ τῶν ἑξῆς ὡς δ' ὁ τῶν ὅλων ταῦτα 5 κελεύει γενέσθαι. ὑ. Ἐπικατάρατος ὁ ποιῶν τὰ ἔργα τοῦ θεοῦ 3 ἀμειιῶς “, καὶ ἐπικατάρατος "“ ὁ ἐξαίρων μάχαιρα» αὐτοῦ ἀφ᾽ αἵματος. Ἐὶ δὲ τοὺς ἀμελῶς σφάτοντας, ἕνθα κελεύει Θεὸς, ἀραῖς ὁ προφητικὸς ὑποθάλλει λόγος, ποίας “1 ἡμεῖς τίσομεν δίκας τῆς πνεν
th΄. Dote gar, phēsi, sēmeia tę̄ Mōau. Hen tai? erēmois kai pantelōs adatois, sēmeia tina tithentes ek lithōn, houtō tēn poreian poiountai, kai eis ekeina " aphorōntes hodeuousin aplanōs. heOti aphę̄ " poleis autēs eis athaton esontai. » Para to mē einai enoikounta en hautę̄. Pothen "9 enoichos autę̄ “? Didaskei de dia tōn hexēs hōs d' ho tōn holōn tauta 5 keleuei genesthai. hy. Epikataratos ho poiōn ta erga tou theou 3 ameiiōs “, kai epikataratos "“ ho exairōn machaira» autou aph᾽ haimatos. Ei de tous amelōs sphatontas, hentha keleuei Theos, arais ho prophētikos hypothallei logos, poias “1 hēmeis tisomen dikas tēs pnen
"Give signs to Moab," he says. In deserts and places altogether trackless, people set up markers of stones and so make their journey, and by looking at them they travel without going astray. "For its cities shall become untrodden," because no one lives in it. "Whence [shall come] an inhabitant for it?" He teaches through what follows that the [God] of all commands these things to happen: "Cursed is he who does the works of God carelessly, and cursed is he who keeps back his sword from blood." If the prophetic word lays curses on those who slaughter carelessly when God commands it, what penalties shall we pay for [neglecting] the spiritual …
Jer 48:9–10 (31:9-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Moab must set up road-markers for its flight; the curse on those who do God's work of judgment carelessly warns Christians not to neglect their spiritual task.
- Lemmas: Jer 48:9–10 (LXX 31:9–10). "Signs" is the LXX's reading. The section breaks off; Latin column debris removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin column debris inside a word): τἰια εἰς Ἰαθαηῖθ, τηδ]οἀϊοιοπὶ 51}}} εἰν 605 αἱ πὸἢ δεῖ πο οἱ βρογίἰαίθ, οἱ πυ πὶ τοντας → τοντας.
Cite (SBL): Theodoret, Comm. Jer. 48.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.11PG 81
ια΄. Ἀνεπαύσατο Μωὰδ ἐκ παιδαρίου "., καὶ " πε-ηςθὼς ἦν ἐπὶ τῇ δόξῃ αὑτοῦ, καὶ οὐκ ἐνέχεεν " ἐξ ἀγγείου εἰς ἀγγεῖον. Τουτέστιν, οὐκ ἐνήλλαξεν αὐτοῦ τὴν ἐνοίκησιν, οὐδὲ μετανάστης ἐγένετο. « Καὶ εἰς ἀποιχισμὸν οὐκ ᾧχετο᾽ διὰ τοῦτο ἔστη γεῦμα αὐτοῦ ἐν αὐτῷ, καὶ ἡ ὀσμὴ αὑτοῦ οὐκ ἐξέλιπεν. ν Ἐτἐμεῖνε τῇ τροπῇ, καὶ ἐπειδὴ ἀγγείου ἐμνημόνευσε", ἀναγκαίως καὶ γεύσεως, καὶ ὀσμῆς. Διὰ τοῦτο, φησὶ, ἔλαθεν, ὡς ἀεὶ τοῖς αὐτοῖς ἐνδιατρίψας χωρίαις ιϑ’. Διὰ τοῦτο ἰδοὺ ἡμέραι 1" ἔρχονται, φησὶ Ὁ κύριος" καὶ ἀποστελῶ "3 αὑτῷ κλίνοντας "", καὶ γοῦσι ἴ", καὶ τὰ 18 χέρατα αὐτοῦ συντρίψονυσυ,. Παραδολιχῶς καὶ ταῦτα καὶ τροπικῶς τέθεικε᾽ καὶ γὰρ τὸ κλένουσιν ὡς περὶ ἀγγείου εἴρηκεν, ἀντὶ τοῦ ἐχχεγώσουσι 5" καὶ οὐκ ἀποχρῆσει αὐτοῖς τὰ ἐν τοῖς ἀγγείοις λαδεῖν, ἀλλὰ καὶ ταῦτα 17 συντρίψουσε. Καλεῖ δὲ ἀγγεῖα μὲν τὰς πόλει;, τὰ δὲ ἔνδον τῶν ἀγγείων τὸν πλοῦτον" ἀμφότερα δὲ πεποιήκασιν οὗ ι΄. Καὶ καταισχυνθήσεται 13 Μωὰδ ἀπὸ ἴ5 Χαμὼς, ὥσπερ κατῃσχύνθη οἶκος Ἰσραὴ.} ἀπὸ Βαιθὴ.1.5, ἐλπίδος αὐτῶν. Ἔν τῇ Βαιθὴλ ὁ ᾿Ἰεροδοὰμ. τὴν δάμαλιν ἔστησεν" διδάσκε: τοίνυν ὁ προφητικὸς λόγος, ὅτι καθάπερ ὁ Ἰσραὴλ οὐδεμιᾶς ἐπικουρίας ἐκ τῶν εἰδώλων τετύχηκεν, οὕτως ἡ Μωλὰό οὐδὲν ἀπὦνατο τοῦ Χαμώς. Εἶτα δείκνυσιν αὑτοὺς ἐπὶ τῇ ῥώμῃ μεγαλοῤῥημονοῦντας, ὄλεθρον δὲ ὑπομένοντας, ἐπειδὴ τοῦτο προσέταξεν ὁ τῶν ὅλων Θεός. Εἰρηκὼς δὲ τὸν τῆς τιμωρίας ἐληλυθέναι καιρὸν, τοῖς γει- Β «νιῶσι παρακελεύεται διεγεῖραι αὐτὸν εἰς ἀνδρείαν, καὶ εἰς τὴν προτέραν διαναστῆσαι ῥώμην" παρεὐγνᾷ δὲ αὐτοὺς 5' εἰπεῖν " μεγαλώματος "", Δηλοῖ δὲ ταῦτα καὶ τὴν ἰσχύν σου 5", καὶ τὸ ὑπὲρ τὴν ἰσχύν σου φρόνημα " ἀπαριθμεῖται δὲ καὶ τὰς πόλεις, αἱ πάλαι ἧσαν λαμπραὶ καὶ ἐπίσημοι, καὶ διδάσκει τὴν τῆς εὐπραξίας μεταδολήν" δείκνυσι δὲ καὶ τὴν αἰτίαν.
ia΄. Anepausato Mōad ek paidariou "., kai " pe-ēsthōs ēn epi tę̄ doxę̄ hautou, kai ouk enecheen " ex angeiou eis angeion. Toutestin, ouk enēllaxen autou tēn enoikēsin, oude metanastēs egeneto. « Kai eis apoichismon ouk hǭcheto᾽ dia touto estē geuma autou en autǭ, kai hē osmē hautou ouk exelipen. n Etemeine tę̄ tropę̄, kai epeidē angeiou emnēmoneuse", anankaiōs kai geuseōs, kai osmēs. Dia touto, phēsi, elathen, hōs aei tois autois endiatripsas chōriais iϑ’. Dia touto idou hēmerai 1" erchontai, phēsi Ho kyrios" kai apostelō "3 hautǭ klinontas "", kai gousi i", kai ta 18 cherata autou syntripsonysy,. Paradolichōs kai tauta kai tropikōs tetheike᾽ kai gar to klenousin hōs peri angeiou eirēken, anti tou echchegōsousi 5" kai ouk apochrēsei autois ta en tois angeiois ladein, alla kai tauta 17 syntripsouse. Kalei de angeia men tas polei?, ta de endon tōn angeiōn ton plouton" amphotera de pepoiēkasin hou i΄. Kai kataischynthēsetai 13 Mōad apo i5 Chamōs, hōsper katę̄schynthē oikos Israē.} apo Baithē.1.5, elpidos autōn. En tę̄ Baithēl ho ᾿Ierodoam. tēn damalin estēsen" didaske: toinyn ho prophētikos logos, hoti kathaper ho Israēl oudemias epikourias ek tōn eidōlōn tetychēken, houtōs hē Mōlao ouden apōnato tou Chamōs. Eita deiknysin hautous epi tę̄ rhōmę̄ megalorrhēmonountas, olethron de hypomenontas, epeidē touto prosetaxen ho tōn holōn Theos. Eirēkōs de ton tēs timōrias elēlythenai kairon, tois gei- B «niōsi parakeleuetai diegeirai auton eis andreian, kai eis tēn proteran dianastēsai rhōmēn" pareugną de autous 5' eipein " megalōmatos "", Dēloi de tauta kai tēn ischyn sou 5", kai to hyper tēn ischyn sou phronēma " aparithmeitai de kai tas poleis, hai palai hēsan lamprai kai episēmoi, kai didaskei tēn tēs eupraxias metadolēn" deiknysi de kai tēn aitian.
"Moab has been at rest from childhood, and trusted in its glory, and has not been poured from vessel to vessel"; that is, it has not changed its dwelling or become an emigrant. "And it did not go into exile; therefore its taste remained in it, and its smell has not left it." It persisted in its ways; and since he mentioned a vessel, he necessarily mentioned taste and smell too. For this reason, he says, it was untouched, since it always lived in the same places. "Therefore behold, days are coming, says the Lord, and I will send to it tilters, and they will tilt it, and break its horns." He has set this down too in parable and figure: he said "tilt" as of a vessel, meaning "they will empty it"; and it will not be enough for them to take what is in the vessels, but they will break these as well. He calls the cities vessels, and the wealth within the vessels; and they did both. "And Moab shall be ashamed of Chamos, as the house of Israel was ashamed of Bethel, their hope." In Bethel Jeroboam set up the heifer. The prophetic word teaches, then, that as Israel obtained no help from the idols, so Moab gained nothing from Chamos. Then he shows them boasting of their strength but suffering destruction, since the God of all had commanded it. Having said that the time of punishment had come, he bids the neighbours rouse it to courage and raise it to its former strength; and he urges them to say … "of greatness." These words indicate your strength, and your pride beyond your strength. He lists also the cities that were once brilliant and famous, and teaches the reversal of their fortune; and he shows the cause as well.
Textual problem in this passage: see the notes.
Jer 48:11–13 (31:11-Jer LXX) (quotation, high confidence) · Jer 48:14–24 (31:14-Jer LXX) (allusion, high confidence) · 1 Kgs 12:28–29 (allusion, high confidence)
Notes and citation
Summary: Moab, like wine left undisturbed on its lees, kept its pride because it never knew exile; now it will be emptied and broken, and its god Chamos will fail it as Bethel's calf failed Israel.
- Lemmas: Jer 48:11–13 (LXX 31:11–13), with 48:14–24 summarized. "It was untouched" renders ἔλαθεν (literally "it escaped notice"), which may be corrupt. Bethel's calf: 1 Kgs 12:28–29. Latin column debris removed by logged corrections; lines are lost before "of greatness".
Notes on the original text
- Digital text corrected (Latin column debris): Α τίεπί. Νες διμιοῖοε ᾿ρϑὶς δοεῖραγα αι 5ππ| ἴῃ νᾶ → ; εἰ εἰεσὴ ἃ ἱπι γί [ἢ (Δι) 6 → .
Cite (SBL): Theodoret, Comm. Jer. 48.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-11
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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.
48.25PG 81
χε’, Μεθύσατε γὰρ αὐτὸν, φησὶν, ὅτι ἐπὶ τὸν Κύριον ἐμεγαλύνθη. Μαθόντες γὰρ Μωαθδῖται τὰ Ἶουδαίοις συμβάντα ἐπετώθαζον ἀσθένειαν κατηγοροῦντες τοῦ" τῶν ὅλων Θεοῦ. Τοῦτο γὰρ διδάσκει καὶ τὰ ἑξῆς. « Ἐπιχρούσει Μωλό ἐν δ᾽ χειρὶ αὑτοῦ. ν» ᾿Αντὶ τοῦ. χορξύων καὶ ἐπικαίρων. ε Καὶ ἔσται εἰς γέλωτα καὶ αὐτός. ν» Εἴτα ταφέστερον "
che’, Methysate gar auton, phēsin, hoti epi ton Kyrion emegalynthē. Mathontes gar Mōathditai ta Ioudaiois symbanta epetōthazon astheneian katēgorountes tou" tōn holōn Theou. Touto gar didaskei kai ta hexēs. « Epichrousei Mōlo en d᾽ cheiri hautou. n» ᾿Anti tou. chorxyōn kai epikairōn. e Kai estai eis gelōta kai autos. n» Eita taphesteron "
"Make him drunk," he says, "for he magnified himself against the Lord." For when the Moabites learned what had befallen the Jews, they mocked, charging the God of all with weakness. What follows teaches this too: "Moab will clap with his hand," that is, dancing and exulting. "And he too will become a laughing-stock." Then, more clearly:
Jer 48:25 (31:25 LXX) (allusion, medium confidence) · Jer 48:26 (31:26 LXX) (quotation, high confidence)
Notes and citation
Summary: Moab, which mocked Judah's fall as a sign of God's weakness, will itself become a laughing-stock.
- Lemmas: Jer 48:26 (LXX 31:26); Migne's margin numbers this section 25.
Cite (SBL): Theodoret, Comm. Jer. 48.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-25
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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.
48.27PG 81
κζ', Καὶ μὴν " εἰς γειοιασμόν σοι ἦν καὶ ἐγ κιοπαῖς σου" εὑρέθη, ὅτι" ἐπολέμεις αὐτόν; Τί σε, φησὶν, ἠδικηκότα χατεπολέμει;; Τοιχωρυχοῦντας εὗρες, ἣ λωποδυτοῦντας : ε Ἐν αὐτῷ "5 μεταναστεύσεις. » Τουτέστι διὰ τὴν εἰς αὐτὸν ἀδικίαν " λέγει δὲ αὑτῶν καὶ τὴν φυγήν.
kz', Kai mēn " eis geioiasmon soi ēn kai eg kiopais sou" heurethē, hoti" epolemeis auton? Ti se, phēsin, ēdikēkota chatepolemei?? Toichōrychountas heures, hē lōpodytountas : e En autǭ "5 metanasteuseis. » Toutesti dia tēn eis auton adikian " legei de hautōn kai tēn phygēn.
"And was not [Israel] a laughing-stock to you? Was he found among thieves, that you made war on him?" What wrong had he done you, he says, that you fought against him? Did you find them housebreakers or stealers of clothes? "Among them you shall go into exile," that is, because of your injustice towards him. He tells also of their flight.
Jer 48:27 (31:27 LXX) (quotation, high confidence)
Notes and citation
Summary: Moab attacked Israel without cause and will go into exile for it.
- Lemma: Jer 48:27 (LXX 31:27).
Cite (SBL): Theodoret, Comm. Jer. 48.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-27
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.28PG 81
κη΄. Κατέλιπον " τὰς πόλεις, καὶ ᾧκησαν πέτρας οἱ κατοικοῦντες Μωὰδ, ἐγένοντο ὡς περι- Τὰ γὰρ ἐν ταῖς ἀχρωρείαις χατέλαδον σπήλαια, τῶ" πολεμίων οὐκ ἐνεγχόντε; τὴν προσθολήν. Καλεῖ δὲ αὐτὸν καὶ ὑδριστὴν, καὶ ἀλαζόνα, καὶ ὑπερήφανον. « Καὶ" τούτων, φησὶν, αὐτόπτης ἐγενόμην ἐγώ. » Καὶ διδάσκων, ὡς ἤλεγξ: τῶν ἔργων ἡ πεῖρα τῶν λόγων τὸν ὄγκον, ἐπήγαγεν.
kē΄. Katelipon " tas poleis, kai hǭkēsan petras hoi katoikountes Mōad, egenonto hōs peri- Ta gar en tais achrōreiais chateladon spēlaia, tō" polemiōn ouk enenchonte? tēn prostholēn. Kalei de auton kai hydristēn, kai alazona, kai hyperēphanon. « Kai" toutōn, phēsin, autoptēs egenomēn egō. » Kai didaskōn, hōs ēlenx: tōn ergōn hē peira tōn logōn ton onkon, epēgagen.
"The inhabitants of Moab left the cities and lived among the rocks; they became like [doves] …" For they took to the caves on the mountain heights, unable to bear the enemy's assault. He calls him insolent, boastful, and proud. "And of these things," he says, "I was an eyewitness." And teaching that the experience of deeds exposed the bulk of their words, he added:
Jer 48:28 (31:28 LXX) (quotation, high confidence) · Jer 48:29–30 (31:29-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: Moab's proud inhabitants flee to the caves, and God, who saw their arrogance, exposes their empty boasting.
- Lemma: Jer 48:28 (LXX 31:28), with 48:29–30 paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 48.28 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-28). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-28
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.30PG 81
λ΄, Οὐκὶ κατὰ " τὸ ἱκαγὸν αὐτοῦ οὕτως βρα- χέογες 5" αὑτοῦ; οὐκ οὕτως "᾽ ἐποίησε". Πρὺ το ῦ πολέμου γὰρ ἀλαζονενόμενος, καὶ ἀπειλῶν ἀριστεύειν͵ ἰδὼν τοὺς πολεμίους ἀπέδρα. Τὸ "7 δὲ, « χειράδας οὐχμοῦ 95,» ὁ Σύρος οὕτως ἡρμήνευσε “ « Κεφαλαὶ αὐνοι ὅν» Αἰχμαλώτων δὲ τοῦτο τὸ σχῆμα - δηλοῖ δὲ καὶ ὁ προφητικὸς λόγος ἐπὶ Μωάθ"
l΄, Ouki kata " to hikagon autou houtōs bra- cheoges 5" hautou? ouk houtōs "᾽ epoiēse". Pry to y polemou gar alazonenomenos, kai apeilōn aristeuein͵ idōn tous polemious apedra. To "7 de, « cheiradas ouchmou 95,» ho Syros houtōs hērmēneuse “ « Kephalai aunoi hon» Aichmalōtōn de touto to schēma - dēloi de kai ho prophētikos logos epi Mōath"
"Is not his [boasting] in keeping with his strength? Did he not act thus?" For before the war he boasted and threatened to excel, but when he saw the enemy he ran away. The "cheirades of drought" the Syrian rendered thus: "Heads …" This is the posture of captives; and the prophetic word shows it of Moab:
Jer 48:30 (31:30 LXX) (quotation, high confidence) · Jer 48:31 (31:31 LXX) (allusion, medium confidence)
Notes and citation
Summary: Moab's boasting proved hollow when it fled before the enemy.
- Lemma: Jer 48:30 (LXX 31:30), garbled in the scan. "Cheirades" (LXX κειραδας, Hebrew Kir-heres) is kept transliterated. Long blocks of Migne's footnotes and Latin column are removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris inside a phrase (πρὸ τοῦ πολέμου); Migne's footnotes): 16 ἔκκ, Β ἐχφορήσουσι. 77} αὐτά. να. Βεθήλ. δ᾽ Β αὐτοῖς. πα πὶ, οἱ δὰ (δι 5 Τα πὶ [η]- «ἷ(. πὶ εἰς Ὁ σον. Ὠδ5. ἴῃ Β ἴω ]). 1. {πὶ ρο81 ραυοᾶ. 5 Βα. ῥγίον "δῦ. τῷ --- Θεῷ, 564 Β τοῦ --- Θεοῦ. 5 ἐν αὖτ, Πεῦτ. ἴπ νοπιίϊα βιι0. 56 μήν. ΑἹ. εἰ μὴ, νοὶ μὴ 9 ἀπό, Β ἐπί. “5 Εἰ], ρτίογ 38 ἐν χὰ. “ Κατέλ, χ, τ. λ. ΑἸϊον οἱ ΠΧΧ, οἱ Ὁ Ἐν αὖτ. 33 καὶ --- ἐγώ. κά Πὰς ὁπ ΐμ Α → ; πᾶσ ηἃ Οὐοι 1 6γδὶ οδρυ νοι πὶ Π Δ θ1{1|5.: ρα δοἶ! δα 6 ἢ) Οἱ πιο 5, ἀπ ης (ἰδὶ. ἤν πὰ νἰ πα! η οἱ ρἢτῖ- Δ] Πα η) νἱη θα οο- "ἰδ Σ απ : Εἰα, οἷα. » Εἰ ὑἰνογβϑὶβ πιο 18 δαί απ ἀϊσθηβ. θη ιν, δἰ δι οανΟΙ ον πὶ γ᾽ ου 5βι μη] οἱ ἀἷτ δυΐ πὶ ἰρϑ᾽ιι5 ᾿πυριυ αἴ → ῦ .
Cite (SBL): Theodoret, Comm. Jer. 48.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-30
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.31PG 81
λα΄. Ο.1ο.1ὐζετε ἐπ᾽ ἄγδρας ' τείχους ᾿, χειράτοὺς πάλαι μὲν τείχεσι χετὴν προτέραν εὐημερίαν, καὶ αὐχμὸν " περίκειμένους.
la΄. O.1o.1yzete ep᾽ agdras ' teichous ᾿, cheiratous palai men teichesi chetēn proteran euēmerian, kai auchmon " perikeimenous.
"Wail over the men of the wall …" … those who were formerly [surrounded] by walls … their former prosperity, and now surrounded by drought.
Textual problem in this passage: see the notes.
Jer 48:31 (31:31 LXX) (quotation, high confidence)
Notes and citation
Summary: Moab's once-walled men are now left to drought and lament.
- Lemma: Jer 48:31 (LXX 31:31). Most of this short section is lost in the scan.
Cite (SBL): Theodoret, Comm. Jer. 48.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-31
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
48.39PG 81
λθ΄, Ὡς Ἱστορίας τινὸς ἀνέμνησε, δεδήλωκε δὲ τὴν τοῦ θρή: κλήματά στ. διῆλθε θάλασσαν. » Εὔοινος ἣν αὐτὴ " καὶ "Απεικάζε: τοίνυν θαλάττῃ τῆς ἀμπέλου τὸ πλῆθος. Λέγει δὲ ταύτης διαχθῆναιϊ τὴν γῆν, καὶ διαφθαρῆναι τὴν ἄμπελον. λγ΄. Οἷνος" ἦν“ φησὶν, ἐγ 1ηνοῖς σου" πρωϊ οὐκ ἐπάτησαν, οὐδὲ 1" δείλης οὐκ ἐποίησαν. Τοῦτο ὁ Σύρος οὕτως ἡρμήνευσεν - «ε Οὐκέτι δὲ" χηνοθατοῦντες λέγοντες ᾽", Ἰὰ, ἰά. ν Καὶ διαφόύρυ; τὰ αὑτὰ εἰρηκὼς, ἡρμήνευσε τὸ ε χειράδας αὖ- )ζ', λη΄. Πᾶσαν ") κεραϊὴν ἐν παντὶ τόπῳ ξυρή: σονται, καὶ πᾶς πώγων ξυρηθήσεται """ καὶ πᾶσι αἱ χεῖρες κόψονται, καὶ ἐπὶ πάσης ἐσφύος σὼς χος. Καὶ ἐπὶ πάντων τῶν δωμάτων Μωλὰδ, καὶ ἐν" ταῖς πιιατείαις αὐτῆς κοπετός "δ. Διὰ πάντων δὲ τούτων τὸ μέγεθος διδάσκει τῆς συμφορᾶς. «Ὅτι συνέτριψα τὸν Μωὰδ "7, ὡς ἀγγεῖον, οὗ 15 οὐκ ἔστιν αὐτοῦ χρεία, φησὶν ὁ Κύριος.» "Ἔδειξεν αὐτοῦ τὸ παντελῶς ἄχρηστον " δείκνυσ! ὃ σαφῶς χοὶ τὴν
lth΄, Hōs Historias tinos anemnēse, dedēlōke de tēn tou thrē: klēmata st. diēlthe thalassan. » Euoinos hēn autē " kai "Apeikaze: toinyn thalattę̄ tēs ampelou to plēthos. Legei de tautēs diachthēnaiï tēn gēn, kai diaphtharēnai tēn ampelon. lg΄. Hoinos" ēn“ phēsin, eg 1ēnois sou" prōï ouk epatēsan, oude 1" deilēs ouk epoiēsan. Touto ho Syros houtōs hērmēneusen - «e Ouketi de" chēnothatountes legontes ᾽", Ia, ia. n Kai diaphoury? ta hauta eirēkōs, hērmēneuse to e cheiradas au- )z', lē΄. Pasan ") keraïēn en panti topǭ xyrē: sontai, kai pas pōgōn xyrēthēsetai """ kai pasi hai cheires kopsontai, kai epi pasēs esphyos sōs chos. Kai epi pantōn tōn dōmatōn Mōlad, kai en" tais piiateiais autēs kopetos "d. Dia pantōn de toutōn to megethos didaskei tēs symphoras. «Hoti synetripsa ton Mōad "7, hōs angeion, hou 15 ouk estin autou chreia, phēsin ho Kyrios.» "Edeixen autou to pantelōs achrēston " deiknys! ho saphōs choi tēn
… as he recalled a certain story, and he has shown the [greatness] of the lament … "[your] branches passed over the sea." It was rich in wine …; he likens the abundance of the vine to the sea. He says that its land was plundered and the vine destroyed. "There was wine in your winepresses," he says; "in the morning they did not tread, nor in the evening did they make [the shout]." The Syrian rendered this thus: "No longer [will there be] treaders of the winepress, saying: Ia, ia." And having said the same things in various ways, he explained the "cheirades of [drought]" … "Every head in every place shall be shaved, and every beard shaved; all hands shall beat [their breasts], and on every loin sackcloth. And on all the roofs of Moab and in its streets, lamentation." By all these he teaches the greatness of the calamity. "For I have broken Moab like a vessel for which there is no use, says the Lord." He has shown its complete uselessness; and he shows clearly also the …
Textual problem in this passage: see the notes.
Jer 48:32–33 (31:32-Jer LXX) (quotation, high confidence) · Jer 48:37–38 (31:37-Jer LXX) (quotation, high confidence) · Jer 48:39 (31:39 LXX) (allusion, medium confidence)
Notes and citation
Summary: Moab's famous vineyards are stripped and its joyful vintage shouts silenced; mourning fills the land, and Moab is broken like a useless jar.
- Migne's margin numbers this section 39; the lemmas are Jer 48:32–33, 37–38 (LXX 31). The section is badly damaged in the scan, with lines lost and misplaced; gaps are marked "…". "Ia, ia": the vintage shout (Hebrew hêdād).
Cite (SBL): Theodoret, Comm. Jer. 48.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-39
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-48-39) · 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.
48.40PG 81
μ΄. Τάδε λέγει Κύριος ' Ἰδοὺ 9 ὡς ἀετὸς ᾧ: μήσει, καὶ ἐκπετάσει τὰς πτέρυγας αὑτοῦ ἐπὶ Μωάδ. Καὶ ὁ θεσπέσιος Ἐζεκιὴλ ἀετῷ τὸν Ναῤουχοδονόσορ ἀπειχάζει " βασιλικὸν γὰρ τὸ ζῶον, χα! τῶν πτηνῶν ἁπάντων ὀξύτατόν τε καὶ δυνατώτατον. Προλέγει καὶ τοῦ Μωὰδ τὴν δειλίαν, καὶ 19 ἀπειχάζει αὑτοῦ τὴν καρδίαν γυναικὸς ὠδινούτης χαρ- Ὁ δία" - διδάσκει δὲ αὐτοῦ καὶ τὴν ἀσέδειαν. ἀπολεῖται Μωὰδ ἀπὸ ὄχλου "5, ὅτι ἐπὶ τὸν Κύριον ἐμεγαϊύνθη. Προλέγει καὶ τὰ ἐπάλληλα κακᾶ. αΥ΄, μδ, Φόδος δ καὶ βόθυνος. καὶ παγὶς ἐπὶ σὲ τὸν καθήμενον δ᾿ ἐν Μωὰδ, φησὶ Κύριος. Ὃ φεύγων ἀπὸ προσώπου τοῦ φόδου ἐμπεσεῖται εἰς τὺν βόθυνον, καὶ ὁ ἀνγαδαίγων ἐκ τοῦ βοθύγοι ςυλληφθήσεται ἐν τῇ παγίδι. Δηλοῖ δὲ διὰ τούτων, ὡς καὶ οἱ φυγῇ χρησάμενοι ἡλώθησαν, καὶ οἷς οὐκ ὡς ᾿ ἐν ἐνιαυτῷ, ᾧ " ἐπισκέψομαι αὐτὴν ᾽", φησὶ Κύριος. ν ᾿Ενιαυτὸν τὸν καιρὸν καλεῖ' ὅταν, φησὶ, περιδαλῶ τοῖς κακοῖς, Προθεσπίζει δὲ αὐτῶν καὶ τὸν πόλεως Σεὼν 3", καὶ κατέφαγεν ἀρχηγοὺς Μωάδ. Ἰρολέγει δὲ αὐτοῖς καὶ θυμήρη τινά, ὑζ΄. Καὶ ἐπιστρέψω τὴν αἰχμαλωσίαν Μωὰδ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν, φησὶ Κύριος. "Ἔδειξε καὶ διὰ τῆς τιμωρίας, καὶ διχλ τῆς φιλανθρωπίας, ὡς αὐτός ἐστι Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτὸν, καὶ ὅτι οὐκὶ Ἰουδαίων μόνον ἐστὶ θεὸς, ἀλλὰ πάντων ἀνθρώπων. «Ἕως ἐνταῦθα τὸ κρῖμα Μωάθδ. ν Τουτέστιν, ἡ κατ᾽ αὐτοῦ ἐξ-
m΄. Tade legei Kyrios ' Idou 9 hōs aetos hǭ: mēsei, kai ekpetasei tas pterygas hautou epi Mōad. Kai ho thespesios Ezekiēl aetǭ ton Narouchodonosor apeichazei " basilikon gar to zōon, cha! tōn ptēnōn hapantōn oxytaton te kai dynatōtaton. Prolegei kai tou Mōad tēn deilian, kai 19 apeichazei hautou tēn kardian gynaikos ōdinoutēs char- Ho dia" - didaskei de autou kai tēn asedeian. apoleitai Mōad apo ochlou "5, hoti epi ton Kyrion emegaïynthē. Prolegei kai ta epallēla kaka. aU΄, md, Phodos d kai bothynos. kai pagis epi se ton kathēmenon d᾿ en Mōad, phēsi Kyrios. Ho pheugōn apo prosōpou tou phodou empeseitai eis tyn bothynon, kai ho angadaigōn ek tou bothygoi syllēphthēsetai en tę̄ pagidi. Dēloi de dia toutōn, hōs kai hoi phygę̄ chrēsamenoi hēlōthēsan, kai hois ouk hōs ᾿ en eniautǭ, hǭ " episkepsomai autēn ᾽", phēsi Kyrios. n ᾿Eniauton ton kairon kalei' hotan, phēsi, peridalō tois kakois, Prothespizei de autōn kai ton poleōs Seōn 3", kai katephagen archēgous Mōad. Irolegei de autois kai thymērē tina, hyz΄. Kai epistrepsō tēn aichmalōsian Mōad ep᾽ eschatōn tōn hēmerōn, phēsi Kyrios. "Edeixe kai dia tēs timōrias, kai dichl tēs philanthrōpias, hōs autos esti Kyrios pantōn, ploutōn eis pantas tous epikaloumenous auton, kai hoti ouki Ioudaiōn monon esti theos, alla pantōn anthrōpōn. «Heōs entautha to krima Mōathd. n Toutestin, hē kat᾽ autou ex-
"Thus says the Lord: Behold, like an eagle he will swoop, and spread his wings over Moab." The inspired Ezekiel too likens Nebuchadnezzar to an eagle; for the creature is royal, and the swiftest and strongest of all birds. He foretells also Moab's cowardice, and likens its heart to the heart of a woman in labour; and he teaches its ungodliness as well: "And Moab shall perish from [being] a people, because it magnified itself against the Lord." He foretells also evils following one upon another: "Fear and pit and snare upon you who dwell in Moab, says the Lord. He who flees from the face of the fear shall fall into the pit, and he who climbs out of the pit shall be caught in the snare." By these words he shows that even those who took to flight were caught, and those who … "in the year in which I visit it, says the Lord." He calls the time a year: when, he says, I surround it with evils. He foretells also their … "[fire has gone out] from the city of Seon, and devoured the leaders of Moab." He foretells some pleasant things for them too: "And I will turn back the captivity of Moab in the last days, says the Lord." He has shown, both by the punishment and by his love for humankind, that he is Lord of all, rich toward all who call on him, and that he is not the God of the Jews only but of all men. "Thus far the judgment of Moab"; that is, the [sentence] against him …
Textual problem in this passage: see the notes.
Jer 48:40 (31:40 LXX) (quotation, high confidence) · Jer 48:41 (31:41 LXX) (allusion, high confidence) · Jer 48:42–45 (31:42-Jer LXX) (quotation, high confidence) · Jer 48:47 (31:47 LXX) (quotation, high confidence) · Ezek 17:3 (allusion, high confidence) · Rom 10:12 (quotation, high confidence) · Rom 3:29 (allusion, medium confidence)
Notes and citation
Summary: Nebuchadnezzar swoops on Moab like an eagle and none escape, yet God promises to restore Moab in the last days, being Lord and God of all peoples.
- Lemmas: Jer 48:40, 42–45, 47 (LXX 31:40–44; the LXX lacks 48:45–47). Ezekiel: Ezek 17:3. "Rich toward all who call on him": Rom 10:12; "not the God of the Jews only": compare Rom 3:29. A long block of Migne's footnotes and Latin debris is removed by logged corrections; gaps are marked "…".
Notes on the original text
- Digital text corrected (Latin column debris; words of the lemma lost; Migne's footnotes and Latin debris; marginal letter): Κὶν Ἰια}). τάχους, "8 οὔτ. 98 χείρ, Ὁ ἢ Β.. δ6 οὐ. γῥυῖοῦ ᾿νὰ. αὐχρῷ. "Β σέ. 6 Β αὕτη.. Βαὶ καὶ 56. ἐποίησαν. 57 τὸ, χ- τ΄}. ἀράς. Ηεϑν. οὐ γος ἐποίησαν. Ἠεὺῦν. Εἰ νἸμα πη. ἃ ΤΟγΟι]ΡΙ)1}8. οοββᾶγο ἴδοὶ : πὸ ὃ. ἦν, Β οἶνον γάρ. 18 Πᾶσ. κεφ. [)ὲ8. ἴῃ Β, 10. οὐδὲ --- ἐποίησαν. Β πρωΐ ἡδὰδ αἰδέ. ᾿ ἴμι ΑἹ. μαθόπι, φησὶ Κύριος, 18. οὗ, Βα. ρτίον Πὰν. ὅ. Β ᾧ. "5 Β παντελές. “1 δέ, Β οἱ, {ἃ ὁ. κελεύουσι, 39. Ἰδοὺ -- ἐπὶ Μωάβ. [ἰδὲ ἐκτενεῖ. νογβ, ἀἘ{Π. καὶ ἔσται ἡ καρδιὰ τῶν δυναστῶν Μωὰλθ ἐν τῇ ἡμέρᾳ ἐκείνῃ ὡς καρδία γυναικὸς ὧδε δα ο σοί, χεῖρας, οἱ ἰμ (οπιρ!ὠδινούσης, {πὲ αὐ΄, → ; Αὶ Κύριον → Κύριον; μοιϑ ιιὶ ὁ [οὐϑα οϑιη, → .
Cite (SBL): Theodoret, Comm. Jer. 48.40 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-40). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/48-40
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-48-40) · 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.