Commentary on Jeremiah (with Baruch and Lamentations) 49.1–50.31
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 49
49.1PG 81
Μεταδαίνει ὃὲ λοιπὸν ἐπὶ τοὺς υἱοὺς ᾿Αμμὼν τῆς προφητείας ὁ λόγος, καί φησι πρὸς αὐτοὺς τῶν ὅλων (, ὁ Κύριος " α΄. Μὴ" υἱοὶ οὐκ εἰσὶν ἐν ᾿Ισραὴ.1, ἣ παρα- «ηψόμενος Ἀ οὐκ ἔστιν αὑτοῖς; Διατί παρέλαδε Μειϊχὼμ τὴν Γαλαὰδ, καὶ ὁ λαὸς αὐτῶν ἐν πόλεσιν αὐτῆς Ν᾽ οἰκεῖ; Τὴν Γαλααδῖτιν αἱ δέκα χατεῖχον φυλαί, Τούτων τοίνυν αἰχμαλώτων γεγενημένων, ταύτην κατέσχον οἱ ᾿Αμμωνῖται. Πρὸ; τούτοὺς φησὶν ὁ Θεός " Τοῦ λαοῦ χατεφρονήσατε, ἣ ἐμοῦ; «Πχραληψόμενον ν» γὰρ ἀντὶ τοῦ « τὸν ληψόμενον » καὶ ἐπιχουρήσοντα, ἑαυτὸν κέκληκε. Μελχὼμ δὲ εἴδωλον ἦν τῶν υἱῶν ᾿Αμμών. Ἐκεῖνο, φησὶ, τὸ μὴ ὃν, ἐμοῦ τοῦ ἀεὶ ὄντος περιγενέσθαι νομίξετε;
Metadainei hoe loipon epi tous huious ᾿Ammōn tēs prophēteias ho logos, kai phēsi pros autous tōn holōn (, ho Kyrios " a΄. Mē" huioi ouk eisin en ᾿Israē.1, hē para- «ēpsomenos A ouk estin hautois? Diati parelade Meiïchōm tēn Galaad, kai ho laos autōn en polesin autēs N᾽ oikei? Tēn Galaaditin hai deka chateichon phylai, Toutōn toinyn aichmalōtōn gegenēmenōn, tautēn kateschon hoi ᾿Ammōnitai. Pro? toutous phēsin ho Theos " Tou laou chatephronēsate, hē emou? «Pchralēpsomenon n» gar anti tou « ton lēpsomenon » kai epichourēsonta, heauton keklēke. Melchōm de eidōlon ēn tōn huiōn ᾿Ammōn. Ekeino, phēsi, to mē hon, emou tou aei ontos perigenesthai nomixete?
The word of prophecy then passes to the sons of Ammon, and the [God] of all, the Lord, says to them: "Are there no sons in Israel, or is there no one to receive them? Why has Melchom taken Gilead, and his people live in its cities?" The ten tribes held the region of Gilead; when they had been taken captive, the Ammonites seized it. To these God says: Did you despise the people, or me? For he called himself "the one who receives," meaning the one who will take them up and help them. Melchom was an idol of the sons of Ammon. Do you think, he says, that what is not will prevail over me, who always am?
Jer 49:1 (30:1 LXX) (quotation, high confidence) · Exod 3:14 (echo, low confidence)
Notes and citation
Summary: Ammon seized Gilead after Israel's exile, as if Israel had no protector; but its idol Melchom, which is nothing, cannot prevail over the God who always is.
- Lemma: Jer 49:1 (LXX 30:17, in Rahlfs's numbering 30:1). "What is not" and "who always am" echo God's name in Exod 3:14.
Cite (SBL): Theodoret, Comm. Jer. 49.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-1
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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.
49.2PG 81
β΄. Διὰ τοῦτο ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος " τὸ δὲ, « ἀχουτιῶ» ἀκουσθῆναι ποιήσω. « Καὶ ἔσται" εἰς ἄθατον καὶ ἀπώλειαν “ καὶ οἱ" βωμοὶ αὑτῆς ἐν πυρὶ χαταχαυθήσονται, καὶ "" παραλήψεται Ἰμραὴλ τὴν ἀρχὴν αὐτῶν", φησὶ Κύριος. » Καὶ ἐπιμένει τὰ συμθησόμενα τοῖς ᾿Αμμωνίταις προλέγων.
b΄. Dia touto idou hēmerai erchontai, phēsi Kyrios " to de, « achoutiō» akousthēnai poiēsō. « Kai estai" eis athaton kai apōleian “ kai hoi" bōmoi hautēs en pyri chatachauthēsontai, kai "" paralēpsetai Imraēl tēn archēn autōn", phēsi Kyrios. » Kai epimenei ta symthēsomena tois ᾿Ammōnitais prolegōn.
"Therefore, behold, days are coming, says the Lord …" … "I will make heard" means "I will cause to be heard." "And it shall become untrodden and a ruin, and its altars shall be burned with fire, and Israel shall take over their dominion, says the Lord." And he goes on foretelling what will befall the Ammonites.
Jer 49:2 (30:2 LXX) (quotation, high confidence)
Notes and citation
Summary: Rabbah of the Ammonites will be ruined and its altars burned, and Israel will take over its rule.
- Lemma: Jer 49:2 (LXX 30:2). A long block of Migne's footnotes (quoting other renderings, including Jer 48:45–46) and Latin column is removed by a logged correction; the opening of the lemma and the start of the comment are lost with it.
Notes on the original text
- Digital text corrected (Migne's footnotes and Latin column debris inside a word (Κύ-ριος)): πὶ : γεκς. 1. 4» β{{ ποτ σὴ! πὰ ἰδγαθίθ 3 ὠμοπ ὁδὶ μι Απιπιο ἷθ. Ῥω Δι αἰεὶ! [οι λίαν ἴῃ Δ, 5 ᾧ ἐπ. αὖτ. 66. Ἰεεῖ. ἐπισκέψεως αὐτῶν. ΑΙ. αὐτῆς. "5 Β αὐτοὺς. 3 αὐτούς. {τὰ Β, ἐδὶ, πἴ ἴῃ Ῥγοίοφ. δὰ ἰ. ΠΠ οὶ. ποι Ἔχργοββᾷ δύ : (ππὶ ᾿εἰ τ) νον 5. ἀὃ : Ἐν ἐπισκοπῇ Ἐσσεδὼν ἔστησαν ἀπὸ παγίδος φεύγοντες; Χαμὼς- ὅτι ἐλήφθησαν οἱ υἱοίσου ἐν αἰχμαλωσίᾳ, καὶ αἱ θυγατέρες δου αἰχμάλωτοι. Ῥο αν ἐπιογργοῖ, τσ οού, δ Βὶ αὐτῶν, ἰαχία τοῦ, ἰμοῖ, ἐπὶ δ 'Ρωδδὰθ υἱῶν 5 Ἅμμων δι δι ἴῃ οαἴῃ ἀϊν 118 ρὸαἰεὶ! (μο. ὕηἢ υἱ [ἀπτη εθῖ ἰπποϑία : οἱ φυΐα σ᾽ οτί θη ΓΟ Βα ρ ἢ [δὰ δίας → ριος .
Cite (SBL): Theodoret, Comm. Jer. 49.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.3PG 81
γ΄. ᾿Ολόλυξον "5, ᾿Εσεδὼν, ὅτι ὦ ϊετο ἡ ἰσχύς σασθε σάκκους, καὶ κόπτεσθε "Ἵ, καὶ "ϑάναδράμετα " διὰ τῶν τειχῶν 5, ὅτι Μειϊχὼμ εἰς ἀποικίων βαδιεῖται, καὶ οἱ ἱερεῖς αὐτοῦ, καὶ οἱ ἄρχοντες αὐτοῦ ἅμα. "δειξε καὶ τὴν τῶν εἰδώλων ἀσθένειαν " αἰχμάλωτα γὰρ καὶ αὐτὰ μετὰ τῶν προσκυνούντων ἀπῆλθον.
g΄. ᾿Ololyxon "5, ᾿Esedōn, hoti ō ïeto hē ischys sasthe sakkous, kai koptesthe "Hi, kai "ϑanadrameta " dia tōn teichōn 5, hoti Meiïchōm eis apoikiōn badieitai, kai hoi hiereis autou, kai hoi archontes autou hama. "deixe kai tēn tōn eidōlōn astheneian " aichmalōta gar kai auta meta tōn proskynountōn apēlthon.
"Wail, Esebon, for [Ai] has perished … gird on sackcloth and beat your breasts, and run up along the walls; for Melchom will go into exile, and his priests and his rulers together." He showed also the weakness of the idols, for they too went away captive with their worshippers.
Textual problem in this passage: see the notes.
Jer 49:3 (30:3 LXX) (quotation, high confidence)
Notes and citation
Summary: Ammon's idol Melchom goes into exile with its priests, proving the idols powerless.
- Lemma: Jer 49:3 (LXX 30:3); a line of the lemma is lost in the scan.
Cite (SBL): Theodoret, Comm. Jer. 49.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-3
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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.
49.4PG 81
δ΄. Τί ἀγαλλιᾶσθε "' ἐν τοῖς πεδίοις δ Ἑγαχίμ; διέῤῥευσεῦ' τὰϑ᾽ πεδία σου, θύγατερ "" τῆς ἀτιμίας δ, ᾿Αναίδειαν αὐτῆς κατηγορεῖ, καὶ τὸ ἐπὶ τῷ πλούτῳ θράσος". Τοῦτο γὰρ καὶ τὰ ἑξῆς διδάσκε:. ε Ἢ πεποιθυῖα ἐπὶ τοῖς ᾽5 θησαυροῖς αὑτῆς, ἡ λέγουσα, Τίς ἐπελεύσεται δ᾽ ἐπ᾿ ἐμέ;» Καὶ ἐπειδὴ τοῖς ὁρωμένοις προσεῖχε, καὶ τὸν ἀόρατον "ὁ ἠγνόει θεὸν, διδάσχειδ' τίς ὁ κολάζων.
d΄. Ti agalliasthe "' en tois pediois d Hegachim? dierrheuseu' taϑ᾽ pedia sou, thygater "" tēs atimias d, ᾿Anaideian autēs katēgorei, kai to epi tǭ ploutǭ thrasos". Touto gar kai ta hexēs didaske:. e Ē pepoithuia epi tois ᾽5 thēsaurois hautēs, hē legousa, Tis epeleusetai d᾽ ep᾿ eme?» Kai epeidē tois horōmenois proseiche, kai ton aoraton "ho ēgnoei theon, didascheid' tis ho kolazōn.
"Why do you exult in the plains of the Enakim? Your plains have flowed away, daughter of dishonour." He accuses her shamelessness and her boldness on account of her wealth; what follows teaches this too: "She who trusted in her treasures, who says: Who will come against me?" And since she paid attention to what is seen and did not know the invisible God, he teaches who it is that punishes.
Jer 49:4 (30:4 LXX) (quotation, high confidence)
Notes and citation
Summary: Ammon trusted in its wealth and in what is seen, not knowing the invisible God who punishes.
- Lemma: Jer 49:4 (LXX 30:4); "Enakim" is the LXX's reading.
Cite (SBL): Theodoret, Comm. Jer. 49.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-4
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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.
49.5PG 81
ε΄. ἸΙδοὺ ἐγὼ φέρω ἐπὶ σὲ φόδον, εἶπε Κύριος τῶν δυνάμεων, ἀπὸ πάσης τῆς περιοίκου σου. Πανταχόθεν, φησὶ, δραμοῦνται οἱ μηνύοντές σο! τῶν πολεμίων τὴν στρατιάν. ε Καὶ διασπαρήσεσθε ἔχαὅτος εἰς τὸ πρόσωπον αὑτοῦ, καὶ οὐκ ἔσται ὁ συνἄγων μετανάστην 5". Οὐ γὰρ κατὰ ταὐτὸν φεύξετε, ἀλλὰ διὰ τὴν τοῦ δέους ὑπερθολὴν σχεδασθήσεσθε " προλέγει 55 δὲ καὶ τούτοις ἐπάνοδον, ἵνα μὴ μέγα φρονῶσιν Ἰουδαῖοι, ἅτε μόνοι τῆς ἐπανόδου τετυχηχότες. Προλέγει δὲ καὶ τῇ Ἰδουμαίᾳ τὰ σκυθρωπά" καὶ ἐπειδὴ ηὔχουν ἐπὶ σοφίᾳ, ταύτης αὐτοὺς ἔστεοἶσθαί φησιν. « Οὐκ ἔστι "" σοφία ἐν Θαιμὰν, ἀπώλετο βουλὴ ἐκ συνετῶν. » Πόλις ἣν αὕτη, καὶ ταύτης ἐδασίλευσεν Ἐλιφάζ - Ἐλιφὰζ γὰρ ὁ Θαιμανῶν βασιλεύς.
e΄. IIdou egō pherō epi se phodon, eipe Kyrios tōn dynameōn, apo pasēs tēs perioikou sou. Pantachothen, phēsi, dramountai hoi mēnyontes so! tōn polemiōn tēn stratian. e Kai diasparēsesthe echaotos eis to prosōpon hautou, kai ouk estai ho synagōn metanastēn 5". Ou gar kata tauton pheuxete, alla dia tēn tou deous hypertholēn schedasthēsesthe " prolegei 55 de kai toutois epanodon, hina mē mega phronōsin Ioudaioi, hate monoi tēs epanodou tetychēchotes. Prolegei de kai tę̄ Idoumaią ta skythrōpa" kai epeidē ēuchoun epi sophią, tautēs autous esteoisthai phēsin. « Ouk esti "" sophia en Thaiman, apōleto boulē ek synetōn. » Polis hēn hautē, kai tautēs edasileusen Eliphaz - Eliphaz gar ho Thaimanōn basileus.
"Behold, I bring fear upon you, said the Lord of hosts, from all around you." From every side, he says, people will run to report the enemy's army to you. "And you shall be scattered, each before his face, and there shall be no one to gather the fugitive." For you will not flee together, but because of the excess of fear you will be dispersed. He foretells a return for these too, so that the Jews should not be proud, as if they alone had obtained a return. He foretells gloomy things to Idumaea also; and since they prided themselves on wisdom, he says they will be deprived of it: "There is no [longer] wisdom in Thaeman; counsel has perished from the prudent." This was a city, and Eliphaz reigned over it; for Eliphaz was king of the Thaemanites.
Jer 49:5 (30:5 LXX) (quotation, high confidence) · Jer 49:6 (30:6 LXX) (allusion, high confidence) · Jer 49:7 (29:8 LXX) (quotation, high confidence) · Job 2:11 (allusion, medium confidence)
Notes and citation
Summary: Ammon will be scattered by terror yet restored, lest the Jews think themselves alone favoured; Edom, proud of its wisdom, will lose it.
- Lemmas: Jer 49:5, 7 (LXX 30:5; 29:8); 49:6 summarized. Eliphaz as "king of the Thaemanites": the LXX of Job 2:11.
Cite (SBL): Theodoret, Comm. Jer. 49.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-5
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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.
49.8PG 81
η΄. Ἡπατήθη δ ὁ τόπος αὐτοῦ 5". βαθύγατε Ὁ δὰν “, ὅτι 5 δύσκολα ἐποίησεν" ἤγαγον ἐπ᾽ αὖτὸν ἐν χρόνῳ ᾧ ἐπεσκεφάμη» αὐτόν. Καὶ ἡ Δαι- Α δὰν ἑτέρα πόλις" παρακελεύεται δὲ αὐτοῖς ὑπὸ γῆν χρυθῆναι " τοῦτο γάρ ἐστι, ε βαθύνατε εἰς χάθισιν. ν Καὶ διδάσκει, ὡῷ αὑτὸς αὐτοῖς ἐπάγει τὴν τιμωρίαν" εἰ καὶ ἐν τῷ προλαδόντι χρόνῳ, φησὶν, ἐχρησάμην μακροθυμίᾳ 1". Υ γ΄. Ὅτι τρυγηταὶ ἦλθόν σοι, καὶ οὐ κατα- Δείψουσί σοι κατάλειμμα". Τρυγητὰς τοὺς πολεμίους καλεῖ, οὃς λέγει πάντα ληΐζεσθαι καὶ πορθεῖν " διδάσκει δὲ καὶ τὸν τῆς ἐφόδου καιρόν. ε Ὥσεὶ 15 κλέπται ἐν νυκτὶ ἐπιθήσουσι 15 χεῖρα αὑτῶν. ». Ὅτι ἐγὼ κατέσυρα 7 τὸν Ἡσαῦ, ἀνεκάλυψα κρυπτὰ αὐτῶν 15" χρυδῆγαι οὐ μὴ δύνωνται". Μέγιστα ὅρη καὶ ὑψηλὰ τῇ Ἰδουμαίᾳ παράκεινται " σπήλαια τοίνυν ἐν τούτοις ὀρύττοντες, εἰς ἐκεῖνα χχτέφυγον δυσμενῶν ἐπιόντων ἀλλὰ τῆς ἐλπίδος Β ἥμαρτον, κἀκεῖθεν αὐτοὺς παραδεδωκότος τοῦ τῶν ὅλων Θεοῦ - «ε [Ὥλετο"᾽ σπέρμα αὐτοῦ διὰ δ' χειρὸς 53 ἀδελφοῦ καὶ γείτονος αὐτοῦ. » Οὐκ ἠδέσθη, φησὶ, οὔτε τὴν φύσιν οὔτε τὴν γειτνίασιν, ᾿Αδελφοὶ γὰρ ἦσαν Ἰαχὼδ καὶ Ἠσαῦ, καὶ μέντοι καὶ ὅμοροι" οὐδεὶ: γὰρ ἕτερος αὑτοὺς ἀπ᾽ ἀλλήλων διέστησεν.
ē΄. Hēpatēthē d ho topos autou 5". bathygate Ho dan “, hoti 5 dyskola epoiēsen" ēgagon ep᾽ auton en chronǭ hǭ epeskephamē» auton. Kai hē Dai- A dan hetera polis" parakeleuetai de autois hypo gēn chrythēnai " touto gar esti, e bathynate eis chathisin. n Kai didaskei, hōǭ hautos autois epagei tēn timōrian" ei kai en tǭ proladonti chronǭ, phēsin, echrēsamēn makrothymią 1". Y g΄. Hoti trygētai ēlthon soi, kai ou kata- Deipsousi soi kataleimma". Trygētas tous polemious kalei, hoos legei panta lēïzesthai kai porthein " didaskei de kai ton tēs ephodou kairon. e Hōsei 15 kleptai en nykti epithēsousi 15 cheira hautōn. ». Hoti egō katesyra 7 ton Hēsau, anekalypsa krypta autōn 15" chrydēgai ou mē dynōntai". Megista horē kai hypsēla tę̄ Idoumaią parakeintai " spēlaia toinyn en toutois oryttontes, eis ekeina chchtephygon dysmenōn epiontōn alla tēs elpidos B hēmarton, kakeithen autous paradedōkotos tou tōn holōn Theou - «e [Hōleto"᾽ sperma autou dia d' cheiros 53 adelphou kai geitonos autou. » Ouk ēdesthē, phēsi, oute tēn physin oute tēn geitniasin, ᾿Adelphoi gar ēsan Iachōd kai Ēsau, kai mentoi kai homoroi" oudei: gar heteros hautous ap᾽ allēlōn diestēsen.
"Its place has been deceived; go deep [into hiding, you who live in] Daidan, for [Esau] has acted grievously; I have brought upon him … in the time when I visited him." Daidan is another city. He bids them hide under the earth, for this is what "go deep for dwelling" means. And he teaches that he himself brings the punishment on them: even if in the past, he says, I used long-suffering … "For grape-gatherers have come to you, and they will not leave you a remnant." He calls the enemy grape-gatherers, who, he says, plunder and ravage everything. He teaches also the time of the attack: "Like thieves in the night they will lay their hand." "For I have stripped Esau bare; I have uncovered their hidden places; they cannot be hidden." Very great and high mountains lie beside Idumaea; they dug caves in them and fled into them when enemies attacked. But they were disappointed of their hope, since the God of all handed them over from there too. "His seed has perished by the hand of his brother and his neighbour." He respected, he says, neither nature nor neighbourhood: for Jacob and Esau were brothers, and indeed neighbours, since no other people separated them from one another.
Jer 49:8–10 (29:9-Jer LXX) (quotation, high confidence) · Gen 25:24–26 (allusion, low confidence)
Notes and citation
Summary: Edom's people hide in caves, but the invaders strip them like grape-gatherers and thieves; Edom's fate comes from the hand of its neighbour and brother.
- Lemmas: Jer 49:8–10 (LXX 29:9–11). Theodoret reads "his brother" in 49:10 of Jacob and Esau. A block of Migne's footnotes inside the lemma of 49:8 is removed by a logged correction; words lost there are supplied in brackets.
Notes on the original text
- Digital text corrected (Migne's footnotes): δ ἐπί. Β παρά. “9 υἱ, '᾽Ἄμμ. [τὰ Οοπιρ!. οἱ ὅγαθ. Β πολεμίων. " ἔσται. 66. ἰεοίίο εϑῖ ἔσονται. "5" οἱ β. αὖτ. τεάϊιπι βδυότυ. 5“ Β αὐτῆς, "5 Β ᾿Λλάλαξον, ἰυχίᾶὰ τεῦ. ἰδεῖ. "6 ἡ ἰσχ. σου. Ῥγξδίδὶ οἷο εοὰ. γαῖ, Γαῖ. "5 Β παρεὶ παιδία, ἐκ εἴ“ ΤΟΥ Πἰθγδυΐ, υἱ νἰάδιιγ, 6 Β θυγάτηρ. δ ἀτ, Βοο, ἰδοι. δὶ ἀτιμίας. 57 Β θάρσος. δ᾽ Εἀ. ρτῖογ ποὺς θησαυρούς. 59 Βες. Ἰεοιίο 658 εἰσελεύσεται. 4“ ἀόρ. Β τῶν ὅλων. “ Β διδάσκεται. "3 μεταν. ἐπ᾽ ἐσχάτων τῶν ἡμερῶν, τεοιπ8 Ἰεφεγοίαν τῶν υἱῶν ᾿Αμμὼν, φησὶ Κύριος. Υἱά. Ρτοΐεᾷ. δὰ ᾿. ΠΙ, οἀϊ!. ὄταν. ἔστι. θα. Ἰοοιίυ οδ᾽ ἔστιν ἔτι. 4 Ἦπ. --- χάθισιν, Ηδύν. Ευξὶια, οοπνεριϊ πε (ἴπ → .
Cite (SBL): Theodoret, Comm. Jer. 49.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.11PG 81
ια΄, Οὐκ ἔστιν" ὁ ἐλεῶν ὑπολείπεσθαι δ᾽ ἐρφαγούς σου, ἵνα σωθῶσι, καὶ ἐγὼ αὐτοὺς διασώσω. Πάντες, φησὶ, διὰ τὴν πολλήν σου πονηρίαν ἀπεχθῶς πρὸς δ᾽ σὲ διάκεινται “ χἀγὼ ὁ δίκαιος κριτὴς ἐπέχουρός σου γένωμαι; « Καὶ " αἱ χτραί δου ἐπ᾿ ἐμοὶ πεεποιθέτωσαν, ν» Καὶ τοῦτο κατ᾽ εἰρωνείαν τέθεικεν, ὡς δηλοῖ τὰ ἑξῆς. ιϑ.,. Ὅτι τάδε «1ἐγει Κύριος" Ἰδοὺ" οἷς οὐκ ς ἦν νόμος πιεῖν τὸ ποτήριον, πίογτες δ΄" ἔπιον, καὶ σὺ ἀθωωμένη οὐ μὴ ἀθωωθῇς "". Τοὺς ἀτεθείᾳ καὶ πονηρίᾳ συζῶντας χολάξειν μοι νόμος " ἀπἔχθησαν δὲ εἰς Βαδυλῶνα καὶ προφῆται καὶ ἱερεῖς, Δανιὴλ, Ἐζεκιὴλ, καὶ ἄνδρες εὐσεδεῖς, ᾿Ανανίας, Ἀζαρία;, Μισαὴλ, καὶ ἄλλοι ὡς εἰκὸς πλεῖστοι, ὧν ἡ ἱστορία μέμνηται. Ἐκεῖνοι τοίνυν, φησὶν, οὐκ "Ὁ ὑπέχειντο διὰ τὴν ἀρετὴν τῇ " τιμωρίᾳ, γεγένηνται δὲ δορυάλωτοι “ καὶ σὺ διαφυγεῖν προσδογᾷς; ᾿Αλλ᾽ οὐ τεύξῃ τῆς ἐλπίδος, ε Ὅτι "" πίνουτα πίῃ. » ι΄. Ὅτι κατ᾿ ἐμαυτοῦ ὥμοσα, ι1έγει Κύριος, ὅτι" εἰς ἀφανισμὸν, καὶ ὀνειδισμὸν, καὶ εἰς μέσῳ μέρσυς "5 αὑτῆς, καὶ πᾶσαι αἱ πόιλεις αὐτῆς ἔσονται ἔρημοι ἕως τοῦ αἰῶνος. Βοσὼρ οὐ ταύτην λέγει, τὴν Βόστραν, ἀλλ᾽ ἑτέραν ἐπὶ τῇ ᾿Ιδουμαίᾳ
ia΄, Ouk estin" ho eleōn hypoleipesthai d᾽ erphagous sou, hina sōthōsi, kai egō autous diasōsō. Pantes, phēsi, dia tēn pollēn sou ponērian apechthōs pros d᾽ se diakeintai “ chagō ho dikaios kritēs epechouros sou genōmai? « Kai " hai chtrai dou ep᾿ emoi peepoithetōsan, n» Kai touto kat᾽ eirōneian tetheiken, hōs dēloi ta hexēs. iϑ.,. Hoti tade «1egei Kyrios" Idou" hois ouk s ēn nomos piein to potērion, piogtes d΄" epion, kai sy athōōmenē ou mē athōōthę̄s "". Tous atetheią kai ponērią syzōntas cholaxein moi nomos " apechthēsan de eis Badylōna kai prophētai kai hiereis, Daniēl, Ezekiēl, kai andres eusedeis, ᾿Ananias, Azaria?, Misaēl, kai alloi hōs eikos pleistoi, hōn hē historia memnētai. Ekeinoi toinyn, phēsin, ouk "Ho hypecheinto dia tēn aretēn tę̄ " timōrią, gegenēntai de doryalōtoi “ kai sy diaphygein prosdogąs? ᾿All᾽ ou teuxę̄ tēs elpidos, e Hoti "" pinouta pię̄. » i΄. Hoti kat᾿ emautou hōmosa, i1egei Kyrios, hoti" eis aphanismon, kai oneidismon, kai eis mesǭ mersys "5 hautēs, kai pasai hai poileis autēs esontai erēmoi heōs tou aiōnos. Bosōr ou tautēn legei, tēn Bostran, all᾽ heteran epi tę̄ ᾿Idoumaią
"There is no one to have mercy and leave your orphans so that they may be saved; and I will save them." All, he says, are hostile to you because of your great wickedness; and shall I, the just judge, become your helper? "And let your widows trust in me." This too he said ironically, as what follows shows. "For thus says the Lord: Behold, those for whom it was not the law to drink the cup have drunk it; and will you go unpunished? You shall not go unpunished." It is my law to punish those who live in ungodliness and wickedness; yet prophets and priests too were carried off to Babylon, Daniel and Ezekiel, and pious men, Hananiah, Azariah, Mishael, and probably very many others whom the history mentions. These, then, he says, were not liable to the punishment, because of their virtue, and yet became captives; and do you expect to escape? But you will be disappointed of your hope, "for you shall surely drink." "For I have sworn by myself, says the Lord, that [Bosor] shall become a desolation, a reproach, and a curse in its midst, and all its cities shall be deserts for ever." By Bosor he does not mean this Bostra but another city, in Idumaea.
Jer 49:11–13 (29:12-Jer LXX) (quotation, high confidence) · Dan 1:6 (allusion, low confidence)
Notes and citation
Summary: If even the righteous exiles such as Daniel and Ezekiel drank the cup of captivity, guilty Edom cannot escape; God swears that Bosor will be desolate.
- Lemmas: Jer 49:11–13 (LXX 29:12–14). Theodoret reads "those for whom it was not the law to drink" of the righteous carried into exile with the guilty. Bostra is Bosra in Arabia, distinguished from Bozrah of Edom. Latin column debris at the end removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin column debris): Ἰ υπηιδα πιλχὶ πὶΐ 0168 οἱ χροὶ. [ἢ γοὶ οἱ 660 οἱ 650 Εἰ (ὦ ἡ Μί586), οἱ δ]}}, υἱ οἃ- ΡΕνὶ : εἰ ἰὰ δρεγϑβ οὔποτε Ὁ 506 108 [γυ8ΕΓΔ οὶ ἃ: πο δι ς Βυδίγϑιυ, δ} εἰ οἱ οι : ἴοτο, τὸ ϑοάοπ)ᾶ, (ποῦ, δὲ δ᾽ Οὐοι [4]ἱπ οἱ οἱ 8: : α → .
Cite (SBL): Theodoret, Comm. Jer. 49.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-11
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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.
49.14PG 81
ιδ΄. ᾿Ακοὴν ἤκουσα παρὰ Κυρίου, καὶ ἀγγέλους εἰς ἔθνη ἀπέστειῖε" συνάχθητε, καὶ παραγέγεσθε ἐπ᾿" αὐτὴν, καὶ ἀνάστητε εἰς πόλεμον ἐπ' αὐτήν". Τὸ δὲ, ε ἀγγέλους εἰς τὰ ἔθνη ἀπέστειλεν, » ἀντὶ τοῦ « ἐκέλευσε » τέθεικεν " εἰκὸς δὲ καὶ τῷ θείῳ προστάγματι διακονοῦντας ἀγγέλου: διεγείρειν" ποὺς πολεμίους - καὶ γὰρ ὁ θεῖος λέγει Δαβίδ" « Ἐξαπέστειλεν εἰς αὑτοὺς ὀργὴν θυμοῦ αὐτοῦ" θυμὸν, καὶ ὀργὴν, καὶ θλίψιν, ἀποστολὴν δι’ ἀγγέλων πονηρῶν. » Πονηροὺς δὲ καλεῖ, οὐκ ὡς φύσει τοιούτοὺς, ἀλλ᾽ ὡς τιμωρίας χάριν ἐχπεμπομένους. Κακὰ γὰρ καλεῖν ῖ εἰώθαμεν καὶ τὰς ἑἐπαγομένας συμφοράς. Οὕτω; ἄγγελος τὰ τῶν Αἰγυπτίων ἀνεῖλε πρωτότοκα" οὕτως ἕτεροι κατὰ τοῦ Ἰσραΐλ Β δὲ καὶ ἄλλα τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ ιέ. Ἰδοὺ " μικρὸν δέδωκά σδ ἐν ἔθνεσιν " εὑκαταφρόγητον ἐν ἀνθρώποις. "Ασημοι γάρ εἶσιν Ἶδουμαῖοι" καὶ παντελῶς ἡγνοήθησαν, εἰ μὴ δήλους αὖτοὺς ὃ πεποίηκεν ἡ θεία Γραφή" καὶ δήλους αὐτοὺς οὐ πᾶσιν, ἀλλὰ τοῖς σπουδαίοις ποιεῖ.
id΄. ᾿Akoēn ēkousa para Kyriou, kai angelous eis ethnē apesteiie" synachthēte, kai paragegesthe ep᾿" autēn, kai anastēte eis polemon ep' autēn". To de, e angelous eis ta ethnē apesteilen, » anti tou « ekeleuse » tetheiken " eikos de kai tǭ theiǭ prostagmati diakonountas angelou: diegeirein" pous polemious - kai gar ho theios legei Dabid" « Exapesteilen eis hautous orgēn thymou autou" thymon, kai orgēn, kai thlipsin, apostolēn di’ angelōn ponērōn. » Ponērous de kalei, ouk hōs physei toioutous, all᾽ hōs timōrias charin echpempomenous. Kaka gar kalein i eiōthamen kai tas heepagomenas symphoras. Houtō? angelos ta tōn Aigyptiōn aneile prōtotoka" houtōs heteroi kata tou Israïl B de kai alla toiauta estin heurein para tę̄ theią Graphę̄ ie. Idou " mikron dedōka sd en ethnesin " heukataphrogēton en anthrōpois. "Asēmoi gar eisin Idoumaioi" kai pantelōs hēgnoēthēsan, ei mē dēlous autous ho pepoiēken hē theia Graphē" kai dēlous autous ou pasin, alla tois spoudaiois poiei.
"I have heard a report from the Lord, and he has sent messengers to the nations: Gather together and come against her, and rise up for war against her." "He has sent messengers to the nations" he set down instead of "he commanded"; but it is likely too that angels serving the divine command stir up the enemies. For the divine David says: "He sent against them the anger of his wrath, wrath and anger and affliction, a sending by evil angels." He calls them evil not as being such by nature, but as sent out to punish; for we are accustomed to call even the calamities that are brought on us "evils." So an angel destroyed the firstborn of the Egyptians; so others against Israel …; and other such things can be found in the divine Scripture. "Behold, I have made you small among the nations, despised among men." For the Idumaeans are obscure, and would have been altogether unknown had the divine Scripture not made them known; and it makes them known not to all, but to the studious.
Textual problem in this passage: see the notes.
Jer 49:14–15 (29:15-Jer LXX) (quotation, high confidence) · Ps 78:49 (77:49 LXX) (quotation, high confidence) · Exod 12:23 (allusion, medium confidence) · 2 Sam 24:16 (allusion, low confidence)
Notes and citation
Summary: The "messengers" sent to rouse the nations may be angels of punishment, called "evil" not by nature but by their task; Edom will be small and despised.
- Lemmas: Jer 49:14–15 (LXX 29:15–16). David: Ps 78:49 (LXX 77:49). The firstborn of Egypt: Exod 12:23, 29. "Others against Israel": probably the angel of the plague (2 Sam 24:16); a line is lost in the scan here.
Cite (SBL): Theodoret, Comm. Jer. 49.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.16PG 81
ις΄. Ἧ" παιγνία σου ἐνεχείρησέ σοι ταῦτα, καὶ ἡ ἀτιμία " τῆς καρδίας σου. Εἰδωλολατρείαν ", καὶ τρυφὴν, καὶ ἀκολασίαν διὰ τούτων κατηγορεῖ. «Κατέλυσεν ἐν τρυμαλιαΐς ᾿ πετρῶν. » Καὶ ἤδη προ: εἰρήκαμεν, ὁποίας εἶχον καταφυγά;. ε Συνέλαθεν "' ἰσχὺν βουνοῦ ὑψηλοῦ, » Τὰς ἀκρωρείας λέγει μέγισται δὲ αὗται, καὶ ὑψηλαί. «Ὅτι " ἐὰν ὑψώτσῃ;, ὡς ἀετὸς, νοσσιάν σου" ἐκεῖθεν καθελῶ σε, λέγει Κύ-
is΄. Hē" paignia sou enecheirēse soi tauta, kai hē atimia " tēs kardias sou. Eidōlolatreian ", kai tryphēn, kai akolasian dia toutōn katēgorei. «Katelysen en trymaliaïs ᾿ petrōn. » Kai ēdē pro: eirēkamen, hopoias eichon kataphyga?. e Synelathen "' ischyn bounou hypsēlou, » Tas akrōreias legei megistai de hautai, kai hypsēlai. «Hoti " ean hypsōtsę̄?, hōs aetos, nossian sou" ekeithen kathelō se, legei Ky-
"Your playfulness has encouraged you to these things, and the dishonour of your heart." By these words he accuses them of idolatry, luxury, and licentiousness. "It lodged in the clefts of the rocks." We have already said what refuges they had. "It seized the strength of a high hill": he means the mountain heights, which are very great and high. "For if you build your nest high like an eagle, I will bring you down from there, says the Lord."
Jer 49:16 (29:17 LXX) (quotation, high confidence)
Notes and citation
Summary: Edom's idolatry and luxury are its ruin; its mountain refuges, high as an eagle's nest, will not save it.
- Lemma: Jer 49:16 (LXX 29:17).
Cite (SBL): Theodoret, Comm. Jer. 49.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-16
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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.
49.17PG 81
ιζ΄, Καὶ ἔσται ἡ Ἰδουμαία εἰς ἄδατον». Λέγει δὲ, ὅτι καὶ οἱ διιόντες δι᾽ αὐτῆς θαυμάσουσι, καὶ τῷ καὶ ὅτι Σοδόμοις καὶ Γομόροις, καὶ ταῖς ἄλλαις πόλεσιν αἵ τοῦ πάθους ἐκοινώνησαν ταύταις, ἔρημοι παραπλησίως; αἱ προῤῥηθεῖσαι γενέ σονται πόλεις. Καὶ ἀψευδὴς ὁ λόγος" καὶ γὰρ ὁ Δαιδὰν, καὶ ἡ θαιμὰν, καὶ ἡ Βοσὼρ ἔρημοί εἰσι παντελῶς. Λέγει δὲ καὶ τὸν Βαδυλώνιον λέοντι παραπλησίως κατ᾽ αὐτῆς ὁρμήσειν, καὶ διὰ τοῦ Ἰορδάνου τὴν πορείαν ποιῇσεσθαι "5 καὶ κελεύει τοὺς λογάδας κατ᾽ αὐτῆς ὁπλίιθς, Ὅτι τίς ὥσπερ ἐγώ; καὶ τίς ἀντιστήσεταί μοι"; τίς οὗτος ὁ ποιμὴν, ὃς στήσεται κατὰ πρόσωπόν μου; Οὔτε γὰρ οἱ βασιλεῖς, οὔτε τὰ τούτων εἴδωλα, ἐμοῦ κελεύοντος "", ἀντιστῆναι δυνήσονται.
iz΄, Kai estai hē Idoumaia eis adaton». Legei de, hoti kai hoi diiontes di᾽ autēs thaumasousi, kai tǭ kai hoti Sodomois kai Gomorois, kai tais allais polesin hai tou pathous ekoinōnēsan tautais, erēmoi paraplēsiōs? hai prorrhētheisai gene sontai poleis. Kai apseudēs ho logos" kai gar ho Daidan, kai hē thaiman, kai hē Bosōr erēmoi eisi pantelōs. Legei de kai ton Badylōnion leonti paraplēsiōs kat᾽ autēs hormēsein, kai dia tou Iordanou tēn poreian poię̄sesthai "5 kai keleuei tous logadas kat᾽ autēs hopliiths, Hoti tis hōsper egō? kai tis antistēsetai moi"? tis houtos ho poimēn, hos stēsetai kata prosōpon mou? Oute gar hoi basileis, oute ta toutōn eidōla, emou keleuontos "", antistēnai dynēsontai.
"And Idumaea shall become untrodden." He says that those who pass through it will be amazed and … and that, like Sodom and Gomorrah and the other cities that shared their fate, the cities foretold will become deserts. And the word is not false: Daidan, Thaeman, and Bosor are completely deserted. He says also that the Babylonian will rush against it like a lion and make his march across the Jordan; and he bids the picked men arm against it. "For who is like me? And who will stand against me? Who is this shepherd who will stand before my face?" For neither the kings nor their idols will be able to resist when I command.
Jer 49:17 (29:18 LXX) (quotation, high confidence) · Jer 49:18 (29:19 LXX) (allusion, high confidence) · Jer 49:19 (29:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Edom will be desolate like Sodom and Gomorrah, as its ruined cities show to this day; no king or idol can resist God's command.
- Lemmas: Jer 49:17, 19 (LXX 29:18, 20); 49:18–19 summarized. Latin debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris inside a word (πρόσ-ωπον)): απίς [πεῖδνι πιδαηι 7 Ὁ → ; πρέσπιο, οπόν → πρόσωπόν.
Cite (SBL): Theodoret, Comm. Jer. 49.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-17
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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.
49.20PG 81
χ', Διὰ τοῦτο ἀκούσατε τὴν βουλὴν Κυρίου, ἣν ἐδουεύσατο ἐπὶ τὴν Ἰδουμαίαν, καὶ αὑτοῦ, ὃν ἐμογίσατο ἐπὶ τοὺς κατοικοῦντας Θαιμάν. Εἶτα λέγε! εὐαρίθμητα μὲν αὐτῶν ἔσεσθαι: τὰ πρόδατα, ἄδατον δὲ τὴν χώραν: καὶ ᾽2 τοῦ θρήνου τὸν ἦχον τὴν Ἐρυθρὰν χαταλήψεσθα!: θάλασσαν, ἀετῷ δὲ παραπλησίως τὸν Βαδυλώνιον ἐπιστήσεσθαι, καὶ τῶν ὀχυρωμάτων κρατήσειν" τοὺς δὲ Ἰδουμαίους δειλίᾳ καὶ ὀδύνῃ περιπεσεῖσθαι, ὡς γυναικὶ τιχτούσῃ τὴν καρδίαν αὐτῶν παρχδάλλεσθαι. ᾿Ενταῦθα νὰς τὴς Ἰδουμαίας τὴν πρόῤῥησιν, ἐπὶ τὴν Δαμασχὸν μεταφέρει τὸν λόγον, καί φησιν “5 " πογηρὰν ἤκουσαν. Ἠμὰθ, ὡς καὶ ἤδη προειρήκαμὲν, τὴν ἜἜμεσαν "5 λέγει" ἔστι δὲ καὶ ἄλλη Ἢμὰθ, ἡ νῦν Ἐπιφάνεια. ᾿Αρρὰθ δέ τινὲς φασι τὰς νῦν Ῥεφαγνέας καλουμένας. ε Ἐξέστησαν ἐν θαλάσσῃ "7, ἐθυμώθησαν 5, ἀναπαύσασθαι οὐ μὴ δύνανται"". » Θάασσαν' ἐκάλεσε τὸ πλῆθος τῆς στρατιᾶς "5 ἔδειξε δὲ καὶ τὴν πρώτην τῶν Δαμασκηνῶν ὁρμὴν " περὶ γὰρ αὑτῶν ἔφη, ε« Ἐθυμώθησαν " » ἐλέγχει δὲ τὴν μετὰ ταῦτα δειλίαν. κδ. Ἐξε.1ύθη Δαμασκὸς, ἀπεστράφη εἰς φυγὴν, καὶ ἐξεῤῥίςρη "". τρόμος ἐπειλάδετο αὐτῆς, καὶ "" ὠδίγες κατέσχον αὐτὴν ὡς τικτούσης. Διδάσκει δὲ καὶ τὴν αἰτίαν τῆς συμφορᾶς.
ch', Dia touto akousate tēn boulēn Kyriou, hēn edoueusato epi tēn Idoumaian, kai hautou, hon emogisato epi tous katoikountas Thaiman. Eita lege! euarithmēta men autōn esesthai: ta prodata, adaton de tēn chōran: kai ᾽2 tou thrēnou ton ēchon tēn Erythran chatalēpsestha!: thalassan, aetǭ de paraplēsiōs ton Badylōnion epistēsesthai, kai tōn ochyrōmatōn kratēsein" tous de Idoumaious deilią kai odynę̄ peripeseisthai, hōs gynaiki tichtousę̄ tēn kardian autōn parchdallesthai. ᾿Entautha nas tēs Idoumaias tēn prorrhēsin, epi tēn Damaschon metapherei ton logon, kai phēsin “5 " pogēran ēkousan. Ēmath, hōs kai ēdē proeirēkamen, tēn EEmesan "5 legei" esti de kai allē Ēmath, hē nyn Epiphaneia. ᾿Arrath de tines phasi tas nyn Rhephagneas kaloumenas. e Exestēsan en thalassę̄ "7, ethymōthēsan 5, anapausasthai ou mē dynantai"". » Thaassan' ekalese to plēthos tēs stratias "5 edeixe de kai tēn prōtēn tōn Damaskēnōn hormēn " peri gar hautōn ephē, e« Ethymōthēsan " » elenchei de tēn meta tauta deilian. kd. Exe.1ythē Damaskos, apestraphē eis phygēn, kai exerrhisrē "". tromos epeiladeto autēs, kai "" ōdiges kateschon autēn hōs tiktousēs. Didaskei de kai tēn aitian tēs symphoras.
"Therefore hear the counsel of the Lord which he has counselled against Idumaea, and his purpose which he has devised against the inhabitants of Thaeman." Then he says that their sheep will be easily counted and the land untrodden; that the sound of their lament will reach the Red Sea; that the Babylonian will stand over them like an eagle and master their strongholds; and that the Idumaeans will fall into cowardice and pain, their heart being likened to that of a woman in labour. Ending here the prophecy about Idumaea, he turns the discourse to Damascus, and says: "[Hamath and Arphad are put to shame, for] they have heard an evil [report]." By Hamath, as we have already said, he means Emesa; but there is also another Hamath, the present Epiphania. Arphad some say is the place now called Raphaneae. "They were amazed at sea, they were angry; they cannot rest." He called the multitude of the army a sea. He showed also the first onset of the Damascenes, for of them he said "they were angry"; but he exposes their cowardice afterwards: "Damascus has grown feeble, has turned to flight, and has been cast out; trembling has seized her, and pangs have held her as of a woman giving birth." He teaches also the cause of the calamity.
Jer 49:20 (29:21 LXX) (quotation, high confidence) · Jer 49:21–22 (29:22-Jer LXX) (allusion, high confidence) · Jer 49:23–24 (30:12-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: God's purpose against Edom is completed; the oracle against Damascus follows, whose first rage turns to panic.
- Lemmas: Jer 49:20, 23–24 (LXX 29:21; 30:12–13), with 49:21–22 summarized. Hamath: Emesa (Homs) or Epiphania (Hama); Arphad identified by some with Raphaneae. Migne's footnotes and Latin column removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's footnotes inside a word (Θαι-μάν)): ἀμ]. θ6. οι τς οθὶ τρυμαλιάς. σθαι. 8 αὐτ. ἃ ν ὅτι---νοσσ, σου. [1 [το ΑΙοχ. εἴ οὐ, (ον. δ ἐπ' αὖτ, 68. δρυὰ ΕΚΚ. "Ὁ Β διεγεῖραι. " χκαλ. Β λέγειν. 1 Ἰδού. Εχβιεῖ τούτους. " Ἡ --- καρὸ. σου. Ηεϑν. ἰδττοῦ τ 5 ἀσοορῆ ἰς, 5- 4 Β εἰδώλων λατρείαν. ἴἿ ἐν τρυμ. τῷ → ; Α πε. [2], 23} θείηθε αἰΐ ονο8 δογιιπὶ απ ογδία [3 εἾ}6 5 → .
Cite (SBL): Theodoret, Comm. Jer. 49.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-20
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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.
49.25PG 81
χε’, Πῶς οὐκὶ "5 ἐγκατέλιπδ πόλεις" ἐμὰς, ἐμὴν 35 κώμην ἡγάπησεν δ; Ἔμὰας, φησὶ, πόλεις καὶ κώμας λαδεῖν ἐπεχείρησε" πόλεις δὲ αὑτοῦ καὶ κώμας, τὰ; τοῦ Ἰσραὴλ ὀνομάζει" ἀεὶ ὸὲ πρὸς ταύ-
che’, Pōs ouki "5 enkatelipd poleis" emas, emēn 35 kōmēn hēgapēsen d? Emaas, phēsi, poleis kai kōmas ladein epecheirēse" poleis de hautou kai kōmas, ta? tou Israēl onomazei" aei oe pros tau-
"How has she not left my cities? She loved my village." She tried, he says, to take my cities and villages; and he calls the cities and villages of Israel his own. For always against these …
Jer 49:25 (30:14 LXX) (quotation, high confidence)
Notes and citation
Summary: Damascus coveted the cities of Israel, which God calls his own.
- Lemma: Jer 49:25 (LXX 30:14), read as in Theodoret's text. The section breaks off.
Cite (SBL): Theodoret, Comm. Jer. 49.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-25
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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.
49.26PG 81
κς’, κζ΄. Διὰ τοῦτο πεσοῦνται οἱ νεανίσκοι σου " ἐν ταῖς πλατείωις σου, καὶ πάντες οἱ ἄνδρες οἱ ποιϊεμισταὶ "" ἐκπεσοῦνται 3" ἐν 3 τῇ ἡμέρᾳ ἐκείνῃ, φησὶ Κύριος τῶν δυνάμεων. Καὶ χαύσω πὺρ ὃν τείχει Δαμασκοῦ, καὶ καταφάγεται ἀμιφοδα 3 υἱοῦ Ἄδερ. « Υἱὸς “Αδερ ν ἐστὶν δ᾽ ὄνομα "3, Ἰαραδὰδ γὰρ " ἐκαλεῖτο τῇ Σύρων φωνῇ " βασιλεὺ; δὲ ἦν οὗτος τῆς Δαμασκοῦ, καὶ ὡς ἡ προφητεία δηλοῖ, λα πρηῖς αὐτὴν οἰκοδομήμασι διεκόσμησεν οἷς τὸν ἐμπρησρὸν ἀπειλεῖ, Προλέγει δὲ ὁ προφήτης καὶ τοῖς Ἰσμαηλίταις,, τοῖς νῦν καλουμένοις Σαραχηνοῖς, τὰς; ἐπενεχθείσας συμφοράς. χη. Τῇ Κηδὰρ, τῇ ᾽ βασιλίσσῃ τῆς αὐνῆς, ἣν οὕτως εἶπε Κύριος 5. Κηδὰρ εἷς τῶν υἱῶν Ἰσμαὴλ, καὶ τοῦτο διδάσκει τῆς Κτίσεως τὸ ϑιόλίον - κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν, ὡς εἰκὸς, αὕτη τῶν ἄλλων ἐκράτει φυλῶν " ὅθεν αὐτὴν καὶ βασίλισσαν ὀνγο. μάζει. Αὐ.1λὴν δὲ καλεῖ ἅπασαν τὴν τῶν Σαρακηνῶν στάσιν ᾽5. ἐπειδὴ νομάδες εἰσὶν, ἐν σκηναῖς κατοικοῦντες. Παρακχελεύεται δὲ "» στρατεῦσαι ἐπ' αὐτοὺς, καὶ ληΐσασθαι τὰ πρόδατα, καὶ τὰς καμήλους, ἐχπορθῆσαι δὲ καὶ τὰς σκηνάς" καὶ ὁ Κεδὲμ δὲ υἱὸς ὑπῆρχε τοῦ Ἰσμαήλ' παρακελεύεται δὲ καὶ τούτοις ὑπὸ γῆν λαθεῖν " τοῦτο γὰρ λέγει.
ks’, kz΄. Dia touto pesountai hoi neaniskoi sou " en tais plateiōis sou, kai pantes hoi andres hoi poiïemistai "" ekpesountai 3" en 3 tę̄ hēmerą ekeinę̄, phēsi Kyrios tōn dynameōn. Kai chausō pyr hon teichei Damaskou, kai kataphagetai amiphoda 3 huiou Ader. « Huios “Ader n estin d᾽ onoma "3, Iaradad gar " ekaleito tę̄ Syrōn phōnę̄ " basileu? de ēn houtos tēs Damaskou, kai hōs hē prophēteia dēloi, la prēis autēn oikodomēmasi diekosmēsen hois ton emprēsron apeilei, Prolegei de ho prophētēs kai tois Ismaēlitais,, tois nyn kaloumenois Sarachēnois, tas? epenechtheisas symphoras. chē. Tę̄ Kēdar, tę̄ ᾽ basilissę̄ tēs aunēs, hēn houtōs eipe Kyrios 5. Kēdar heis tōn huiōn Ismaēl, kai touto didaskei tēs Ktiseōs to ϑiolion - kat᾽ ekeinon de ton kairon, hōs eikos, hautē tōn allōn ekratei phylōn " hothen autēn kai basilissan ongo. mazei. Au.1lēn de kalei hapasan tēn tōn Sarakēnōn stasin ᾽5. epeidē nomades eisin, en skēnais katoikountes. Parakcheleuetai de "» strateusai ep' autous, kai lēïsasthai ta prodata, kai tas kamēlous, echporthēsai de kai tas skēnas" kai ho Kedem de huios hypērche tou Ismaēl' parakeleuetai de kai toutois hypo gēn lathein " touto gar legei.
"Therefore your young men shall fall in your streets, and all your warriors shall fall in that day, says the Lord of hosts. And I will kindle a fire on the wall of Damascus, and it shall devour the streets of the son of Ader." "The son of Ader" is a name, for he was called Haradad in the Syrian tongue. He was king of Damascus and, as the prophecy shows, adorned it with brilliant buildings, on which he threatens the burning. The prophet foretells to the Ishmaelites as well, who are now called Saracens, the calamities brought on them: "To Kedar, the queen of the court, which [Nebuchadnezzar struck], thus said the Lord." Kedar was one of the sons of Ishmael, as the book of Creation also teaches. At that time, it is likely, this tribe ruled over the others; hence he also calls it queen. He calls the whole encampment of the Saracens a "court," since they are nomads living in tents. He bids [the enemy] march against them, plunder the sheep and camels, and ravage the tents. Kedem too was a son of Ishmael; and he bids these also to hide under the earth; for this is what he says:
Jer 49:26–28 (30:15-Jer LXX) (quotation, high confidence) · Jer 49:29 (30:7 LXX) (allusion, high confidence) · Gen 25:13 (allusion, high confidence) · Gen 25:15 (allusion, medium confidence)
Notes and citation
Summary: Damascus and the palaces of Ben-hadad will burn; the oracle then turns to Kedar, the Ishmaelites now called Saracens, a nomad people living in tents.
- Lemmas: Jer 49:26–28 (LXX 30:15–17, 6), with 49:29 summarized. "Son of Ader": Ben-hadad. "The book of Creation": Genesis (25:13, 15). Kedar's "court" (αὐλή) is the LXX's reading (Hebrew Hazor). Latin column debris and Migne's footnotes removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris inside a word; Migne's footnotes and Latin column debris): δι δι.) οἰο πὰ ο5 6586 : δϑίδο υἱ [εππα ἷῃ δι υἱ (πὶ ἰπ → ; ἄν- (, μιαιοὶς τμἷδ, εἰ δρες → ἄνδρες; ἷῃ οἱ, υἱ τά! τοῖν 608 → ; Ὦ Οτγοδιίίοπΐ5. 10 νοΓῸ ἰοιηρογο ἰϑίἃ το συ δ {τι 5, 1 καὶ --- θάλασσαν. Αἰ Ἰδοιοποπὶ καὶ κραυγὴ σου ἐν θαλάσσῃ ἐρυθρᾷ ἐχούσθη, ζ ἦ γᾶ. ἐν θαλάσσῃ ουά. στρατείας. σου. (ηρ!. 8 ἄμφ. νἱ. “Αδ. Ηοῦν. γα! Βοιμαίδθ. ἕν ἔστιν. 33 ὅν, Ιῃ Β ὁ βασιλεύς. 18 οὐκὶ -- ἢγάπ. ΠεῦΥ. τι ἀγα! οῖα δϑιὶ "1 ἐν Ὀγὰβ 50} Π εἰ πἀ 8 υϊοδέθγο ποῖ 35. Β πόλιν ἐμήν. ἐμ. 36.) ἠγάπησαν, 89 ἐν -- δυν. [(Δ 28 τῇ -τδι τ Ἢ γὰρ ἐκαλεῖτο. Βὶ ργιεη). υἱ νου ᾿δοἱ 68- "16 }058, ἃ. (γᾶ δι Εἰ ἐκ εἰ ἑηνία ὠμός ἐπ τοὶ εἴα 118 νεμβ. ὅδ. Πα αἰεὶ! "Δ γ8 μι τὶ, ναὶ. δὰ πον ἐτὶ( φθηξ, μα ποι αι! 6 πὴ δ Α → .
Cite (SBL): Theodoret, Comm. Jer. 49.26 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-26). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-26
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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.
49.30PG 81
λ΄, Βαθύνατε " εἰς κάθισιν ".. “Ὥστε φυγεῖν τῶν
l΄, Bathynate " eis kathisin ".. “Hōste phygein tōn
"Go deep for dwelling," so as to flee the …
Textual problem in this passage: see the notes.
Jer 49:30 (30:8 LXX) (quotation, high confidence)
Notes and citation
Summary: Kedar's people are told to hide.
- Lemma: Jer 49:30 (LXX 30:8). The rest of the section is lost in the scan.
Cite (SBL): Theodoret, Comm. Jer. 49.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-30
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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.
49.31PG 81
λα΄. Ἀνάστηθι, ἀνάδηθι "5 ἐπὶ ἔθγος θοῦν"͵ καθήμενον εἰς " ἀναψυχὴν, φησὶ Νύριος", Οἷς "8 οὐκ εἰσὶ θύραι, οὐδὲ " μοχιλοί- αὐτοὶ μό- »οι καταύουσιν. Ῥαδία "5 σοι, φησὶν, ἡ νίκη, οὐ δεῖ σϑι πολιορκίας, οὐδὲ προσεδρείας, οὐδὲ χρόνου μακροῦ εὐάλωτοί εἰσι, καὶ εὐχείρωτο!. Δείκνυσι δὲ καὶ ὡς αὐτὸς ἐπάγει τὴν τιμυρίαν. ε Καὶ λικμήσω "“ αὐτοὺς. παντὶ πνεύματι κεχαρμένους τὰ "5 πρόσωπα αὑτῶν, καὶ ἐκ παντὸς πέρατος "' αὐτῶν οἴσω τὴν τροπὴν αὐτῶν. » Τουτέστιν, εἰς ἔκαστον κλῖμα τραπήσονται εἰς φυγήν. Καὶ οἱ πρὸς ἀνίσχοντα ἥλιον ἱδρυμένο:, καὶ οἱ πρὸς ἑσπέραν ἐσχηνωμένοι.
la΄. Anastēthi, anadēthi "5 epi ethgos thoun"͵ kathēmenon eis " anapsychēn, phēsi Nyrios", Hois "8 ouk eisi thyrai, oude " mochiloi- autoi mo- »oi katauousin. Rhadia "5 soi, phēsin, hē nikē, ou dei sϑi poliorkias, oude prosedreias, oude chronou makrou eualōtoi eisi, kai eucheirōto!. Deiknysi de kai hōs autos epagei tēn timyrian. e Kai likmēsō "“ autous. panti pneumati kecharmenous ta "5 prosōpa hautōn, kai ek pantos peratos "' autōn oisō tēn tropēn autōn. » Toutestin, eis ekaston klima trapēsontai eis phygēn. Kai hoi pros anischonta hēlion hidrymeno:, kai hoi pros hesperan eschēnōmenoi.
"Arise, go up against a nation at ease, dwelling in refreshment, says the Lord, which has no doors nor bars; they live alone." The victory is easy for you, he says: no siege is needed, no blockade, no long time; they are easily taken and easily subdued. He shows also that he himself brings the punishment: "And I will winnow them to every wind, those who shave [the sides of] their faces, and from every side of them I will bring their rout"; that is, they will turn to flight in every region, both those settled towards the rising sun and those encamped towards the west.
Jer 49:31–32 (30:9-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: The unwalled Arab tribes are an easy prey and will be scattered to every wind.
- Lemmas: Jer 49:31–32 (LXX 30:9–10).
Cite (SBL): Theodoret, Comm. Jer. 49.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-31
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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.
49.33PG 81
λγ΄. Καὶ ἔσται ἡ αὐλὴ δ" διατριδὴ καὶ ἄδατος ἕως αἰῶνος. Οὐ μὴ καθίσει δ ἐκεῖ ἄνθρωπος, καὶ οὐ μὴ κατοικήσει "5 υἱὸς γηγεγοῦς", Καὶ μαρτυρεῖ τοῖς λόγοις τὰ πράγματα" καταλιπόντες γὰρ τὴν πανέρημον, τοῖς οἰχουμένοις φρουρίοις πελάζουσι. Προθεσπίζει δὲ καὶ τὰ τῇ Αἰλὰμ ( συμδεδηχότα " δηλοῖ "6 δὲ καὶ τῆς προφητείας τὸν χρόνον. Εὐθὺς γὰρ βαπιλεύσαντος Σεδεκίου ταύτην ἔφη γενέσθαι. ᾿
lg΄. Kai estai hē aulē d" diatridē kai adatos heōs aiōnos. Ou mē kathisei d ekei anthrōpos, kai ou mē katoikēsei "5 huios gēgegous", Kai martyrei tois logois ta pragmata" katalipontes gar tēn panerēmon, tois oichoumenois phrouriois pelazousi. Prothespizei de kai ta tę̄ Ailam ( symdedēchota " dēloi "6 de kai tēs prophēteias ton chronon. Euthys gar bapileusantos Sedekiou tautēn ephē genesthai. ᾿
"And the court shall become a haunt and untrodden for ever; no man shall sit there, and no son of man shall dwell there." And the facts bear witness to the words: they have left the utter desert and live near the inhabited forts. He foretells also what befell Elam, and shows the time of the prophecy: he says it came as soon as Zedekiah became king.
Jer 49:33 (30:11 LXX) (quotation, high confidence) · Jer 49:34 (25:14 LXX) (allusion, high confidence)
Notes and citation
Summary: Kedar's encampment will be deserted for ever; the oracle on Elam is dated to the start of Zedekiah's reign.
- Lemma: Jer 49:33 (LXX 30:11); 49:34 summarized.
Cite (SBL): Theodoret, Comm. Jer. 49.33 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-33). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-33
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
49.35PG 81
λε΄. Τάδε 1έγει Κύριος "1 τῶν δυνάμεων " Ἰδοὺ ἐγὼ συντρίδω τόξον Αἰλὰμ, ἀρχὴν "" δυναστείας αὐτῶν.. Αἰλὰμ. πόλι: ἐστὶν ἐν τῷ στομίῳ τῆς Ἐρυθρᾶς κειμένη θαλάττης. Ἐμπόριον δὲ ἣν τοῦτο πάλαι λαμπρὸν, καὶ νῦν" οἱ πρὸς Ἱνδοὺς ἀποπλέοντες ς΄. Καὶ ἐπάξω ἐπὶ Αἰλὰμ τέσσαρας ἀνέμους ἐκ τῶν τεσσάρων ἄκρων τοῦ οὐρανοῦ, καὶ οὐκ ἔσται ἔθνος ὃ οὐκ ἥξει ἐκεῖ. Τῆς Αἰγύπτου κρατήσας ὁ Βαθυλώνιος, ὥρμησεν ἐπανιὼν κατ᾽ αὐτῆς, ἔχων μὲν τὴν προτέραν στρατιὰν 5 ἀπὸ τῶν βορειοτέρων καὶ ἑῴων συνειλεγμένην μερῶν " συνῆν δὲ Ὁ αὐτῷ καὶ νησιωτῶν πλῆθος, ὃ τὴν ἑσπέραν ᾧκει" καὶ προσέλαδε δὲ ἐπ᾽ αὐτὸν δ΄, καὶ Αἰγυπτίους, καὶ Δίόνας, καὶ Αἰθίοπας, οἱ τὸ νοτιώτερον οἰκεῖν ἔλαχον τρῆμα “.. Ταῦτα ὁ προφητικὸς προεθέσπισε λόγος.
le΄. Tade 1egei Kyrios "1 tōn dynameōn " Idou egō syntridō toxon Ailam, archēn "" dynasteias autōn.. Ailam. poli: estin en tǭ stomiǭ tēs Erythras keimenē thalattēs. Emporion de hēn touto palai lampron, kai nyn" hoi pros Hindous apopleontes s΄. Kai epaxō epi Ailam tessaras anemous ek tōn tessarōn akrōn tou ouranou, kai ouk estai ethnos ho ouk hēxei ekei. Tēs Aigyptou kratēsas ho Bathylōnios, hōrmēsen epaniōn kat᾽ autēs, echōn men tēn proteran stratian 5 apo tōn boreioterōn kai heǭōn syneilegmenēn merōn " synēn de Ho autǭ kai nēsiōtōn plēthos, ho tēn hesperan hǭkei" kai proselade de ep᾽ auton d΄, kai Aigyptious, kai Dionas, kai Aithiopas, hoi to notiōteron oikein elachon trēma “.. Tauta ho prophētikos proethespise logos.
"Thus says the Lord of hosts: Behold, I break the bow of Elam, the beginning of their dominion." Elam is a city lying at the mouth of the Red Sea. It was a brilliant trading post of old, and now those sailing to India … "And I will bring upon Elam four winds from the four ends of heaven, and there shall be no nation to which [its outcasts] will not come." After conquering Egypt, the Babylonian on his return rushed against it, having his former army gathered from the more northern and eastern parts; with him too was a multitude of islanders who lived in the west; and he took with him against it Egyptians, Libyans, and Ethiopians, whose lot was to live in the more southern region. This is what the prophetic word foretold.
Jer 49:35–36 (25:15-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: Theodoret identifies Elam with the Red Sea port of Aila and sees the "four winds" in Nebuchadnezzar's army drawn from every quarter.
- Lemmas: Jer 49:35–36 (LXX 25:15–16). Theodoret takes Αἰλάμ (Elam) as Aila (Elath, Aqaba) on the Red Sea, not the Elam east of Babylonia; translated as written. A block of Migne's footnotes is removed by a logged correction.
Notes on the original text
- Digital text corrected (Migne's footnotes): 38 ἢ σύστασιν. 3 δέ, ἢ6ς. 'ηῃ Β. δῦ. θύραι. Β οὗ οὐκ ἐστὶν οὐ θύραι. Ἡ πέρ. Ἄδα. [δοῖ, ο5ι πέραν. [14 Α΄. Βου. ἡ οὐδ, μι αι 86 δγᾶι, Ῥάδιά σοι, φησίν " ἡνίχα. 59 λικμ. --- πνεύμ. 8 τά ὕ 5. ἴῃ Β. Άδα. δ ἡ αὖλ. Ποὺν. Ομάτον, Β χάοὔτ. ἸοΟΆ ἢ Ρ᾿ ἀ εὖστ, Β ἦσν. Κύρ. Πα. ὕνῆν. ἴῃ δὐϊ!. βιὰ βυρρίονι!ί. 55 οἷς --δ. Βρς, 1661. 6εἱ καθίσῃ. δ" καταἱ νοῦς. 28. { ἀνθρώπου. τογβ. ὅ4, ἐν ἀρχῇ βασιλεία: Σεδεκίου βασιλέως Ἰούδα, 4. αυα "ς 86 Τοίογιιμί, (168. βε 6 εὐ, 510 " νῦν, αὐά. δέ. “9 }Δ στρατείαν. 41 Β ἀπ᾽ αὐτῶν. 4“. τμῆμα, Β, κλίμα. → .
Cite (SBL): Theodoret, Comm. Jer. 49.35 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-35). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-35
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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.
49.37PG 81
λζ΄. Καὶ πτοήσω αὑτοὺς ἐναντίον τῶν ἐχθρῶν αὑτῶν, τῶν ζητούντων τὴν ψυχὴν αὑτῶν" καὶ ἐπάξω ἐπ᾽ αὐτοὺς κατὰ " τὴν ὀργὴν τοῦ θυμοῦ μου, φησὶ Κύριος “", καὶ ἐπαποστελῦ ὀπίσω αὑτῶν τὴν μάχαιράν μου, ἕως οὗ ἀναλώσῃ" αὐτούς. Πάλιν μάχαιραν αὑτοῦ τοὺς Βαδυλωνίους ξχάλεσε " δι᾽ αὐτῶν γὰρ καὶ τούτους εἰσεπράξατο δίκας. λη,. Καὶ θήσω τὸν θρόνον μου ἐν Αἰλὰμ, καὶ ἀπολῶ“ ἐκεῖθεν βασιλέα καὶ μεγιστᾶνας, φησὶ " Κύριος. Τὸ, « θήσω τὸν θρόνον μον,» ἀντὶ τοῦ, ἐκεῖ διχάσω, καὶ τὴν Ψῆφον ἐξοίσω, οἷόν τισι δημίοις κεχρημένος κοῖς πολεμίοις. ἼἜχει δὲ καὶ νῦν ἐκεῖ τὸν θρόνον, εἰς εὐσέῤειαν καὶ ταύτης μεταδληθείσης τῆς πόλεως " ὥστε καὶ κατὰ τοῦτον τὸν λόγον ἀληθὴς ἧ πρόῤῥησις. ͵
lz΄. Kai ptoēsō hautous enantion tōn echthrōn hautōn, tōn zētountōn tēn psychēn hautōn" kai epaxō ep᾽ autous kata " tēn orgēn tou thymou mou, phēsi Kyrios “", kai epapostely opisō hautōn tēn machairan mou, heōs hou analōsę̄" autous. Palin machairan hautou tous Badylōnious xchalese " di᾽ autōn gar kai toutous eisepraxato dikas. lē,. Kai thēsō ton thronon mou en Ailam, kai apolō“ ekeithen basilea kai megistanas, phēsi " Kyrios. To, « thēsō ton thronon mon,» anti tou, ekei dichasō, kai tēn Psēphon exoisō, hoion tisi dēmiois kechrēmenos kois polemiois. IEchei de kai nyn ekei ton thronon, eis eusereian kai tautēs metadlētheisēs tēs poleōs " hōste kai kata touton ton logon alēthēs hē prorrhēsis. ͵
"And I will terrify them before their enemies who seek their life, and I will bring upon them according to the anger of my wrath, says the Lord, and I will send my sword after them until it consumes them." Again he called the Babylonians his sword, for through them he exacted punishment from these too. "And I will set my throne in Elam, and destroy from there king and nobles, says the Lord." "I will set my throne" means: there I will judge and pronounce sentence, using the enemy as executioners. And he has his throne there now too, since this city also has been converted to piety; so that in this sense too the prediction is true.
Jer 49:37–38 (25:17-Jer LXX) (quotation, high confidence)
Notes and citation
Summary: God's "throne" in Elam means his judgment there through Babylon, and now also his worship in the converted city.
- Lemmas: Jer 49:37–38 (LXX 25:17–18). Latin verse label removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin verse label): αὶ ὕεκΒ. 51. → .
Cite (SBL): Theodoret, Comm. Jer. 49.37 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-37). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-37
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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.
49.39PG 81
λθ', Καὶ ἔσται ἐπ᾽ ἐσχάτου τῶν ἡμερῶν, ἐπι- Ἡγοῦμαι καὶ διὰ 5 ταύτην, καὶ διὰ τὰς ἄλλας, αἷς τὴν ἀνάκλησιν ἐπηγγείλατο, μὴ μόνης τῆς αἰσθητῆς αἰχμαλωσίας ὑπισχνεῖσθαι τὴν ἐλευθερίαν τὸν ἀγα- (ὺν Δεσπότην, ἀλλὰ καὶ τῆς νοητῆς ᾿ πλείονα γὰρ ποιεῖται τῶν ψυχῶν ἐπιμέλειαν 79 “ διὰ γάρ τοι τοῦτο καὶ τοῖς σώμασι τὰ: παιδείας προσφέρει. Προλέγει τοίνυν τὴν τοῦ διαδόλου κατάλυσιν, καὶ ἀσεδείας 1: τῖν παῦλαν, καὶ τὴν τῶν αἰχμαλώτων ὑπὸ τῆς ἁμαρτίας γεγενημένων ἀνθρώπων ἐλευθερίαν 13, Ἧς τετυχηχότες τὸν ταύτης χορηγὸν ἀνυμνήσωμεν, καὶ τὴν ἐλευθέραν ζωὴν ἀγαπήσωμεν, καὶ τὴν προτέραν φδελυξώμεθα δουλείαν " ἵνα καὶ σὺν παῤῥησίᾳ τῷ Δεσποτιχῷ βήματι παραστῶμεν 1", χάριτι καὶ φιλανθρωπίᾳ τοῦ δικαίου χριτοῦ, μεθ᾽ οὗ τῷ Πατρὶ, σὺν τῷ παναγίῳ Πνεύματι, δόξα πρέπει καὶ μεγαἡοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
lth', Kai estai ep᾽ eschatou tōn hēmerōn, epi- Hēgoumai kai dia 5 tautēn, kai dia tas allas, hais tēn anaklēsin epēngeilato, mē monēs tēs aisthētēs aichmalōsias hypischneisthai tēn eleutherian ton aga- (yn Despotēn, alla kai tēs noētēs ᾿ pleiona gar poieitai tōn psychōn epimeleian 79 “ dia gar toi touto kai tois sōmasi ta: paideias prospherei. Prolegei toinyn tēn tou diadolou katalysin, kai asedeias 1: tin paulan, kai tēn tōn aichmalōtōn hypo tēs hamartias gegenēmenōn anthrōpōn eleutherian 13, Hēs tetychēchotes ton tautēs chorēgon anymnēsōmen, kai tēn eleutheran zōēn agapēsōmen, kai tēn proteran phdelyxōmetha douleian " hina kai syn parrhēsią tǭ Despotichǭ bēmati parastōmen 1", chariti kai philanthrōpią tou dikaiou chritou, meth᾽ hou tǭ Patri, syn tǭ panagiǭ Pneumati, doxa prepei kai megaēoprepeia, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"And it shall be in the last of the days, [I will turn back the captivity of Elam, says the Lord]." I think that through this promise and the others in which he promised the recall, the good Master promises freedom not only from the captivity of the senses but also from the spiritual one; for he takes greater care of souls, and it is for this very reason that he brings disciplines on bodies. He foretells, then, the destruction of the devil, the end of ungodliness, and the freedom of the men who had become captives of sin. Having obtained it, let us hymn its giver, love the free life, and loathe our former slavery, so that we may stand with boldness before the Master's judgment seat, by the grace and love for humankind of the just Judge, with whom glory and majesty befit the Father, with the all-holy Spirit, now and always and to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Jer 49:39 (25:19 LXX) (quotation, high confidence)
Notes and citation
Summary: The promised return of Elam's captives points also to liberation from sin and the devil; the tome closes with an exhortation and doxology.
- Lemma: Jer 49:39 (LXX 25:19), its end lost in the scan and supplied in brackets. The section ends a tome. Latin column debris at the end removed by a logged correction.
Notes on the original text
- Digital text corrected (Latin column debris): ἐπ 608 γει8. 58. Εἰ ροπαηὶ δοίϊιηι πιο πα πὶ, οἷ Πο 08. αυΐἃ οὐσι ἀἴαθο}}, δἰ 6888 1061} ᾿πρ οἴ 8118, δὲ ᾿Ι δυης οἱ βριηρον, οἱ ἰπ βου! βϑου γα. Απιοῃ. → .
Cite (SBL): Theodoret, Comm. Jer. 49.39 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-39). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/49-39
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 50
50.2PG 81
Τὰ τοῖς ἄλλοις ἔθνεσι συμδησόμενα τῆς Βαδυλῶνος λοιπὸν προλέγει τὸν ὄλεθρύν. β΄. ᾿Ανγαγγείλατε ἐν τοῖς ἔθνεσι, καὶ ἀκουστὸν Ὁ ποιήσατε, καὶ 5 ἐπάρατε σημεῖον " ἀκουἐπὶ. 'ἰῃ-. ἐκείνοις γὰρ προσεκύνουν τὰ εἴδωλα " κοίτην δὲ αὐτῶν τὸν θεῖον νεών " ἐκεῖθεν γὰρ εἶχον τὴν ἀπόλαυσιν τῶν ἀγαθῶν. Αὕτη, φησὶν, ἡ πλάνη τοῖς πολεμίοις αὐτοὺς παραδέδωκεν, ἀνθ᾽ ὧν ἥμαρτον Κυρίῳ.
Ta tois allois ethnesi symdēsomena tēs Badylōnos loipon prolegei ton olethryn. b΄. ᾿Angangeilate en tois ethnesi, kai akouston Ho poiēsate, kai 5 eparate sēmeion " akouepi. 'ię̄-. ekeinois gar prosekynoun ta eidōla " koitēn de autōn ton theion neōn " ekeithen gar eichon tēn apolausin tōn agathōn. Hautē, phēsin, hē planē tois polemiois autous paradedōken, anth᾽ hōn hēmarton Kyriǭ.
Having foretold what will befall the other nations, he then foretells the destruction of Babylon. "Announce among the nations, and make it heard, and raise a signal …" … for on those [mountains] they worshipped the idols; and their resting-place [he calls] the divine temple, for from there they had the enjoyment of good things. This error, he says, handed them over to the enemy, "because they sinned against the Lord."
Textual problem in this passage: see the notes.
Jer 50:2 (27:2 LXX) (quotation, high confidence) · Jer 50:6–7 (27:6-Jer LXX) (allusion, high confidence)
Notes and citation
Summary: The oracle against Babylon begins; Israel, which strayed to the idols on the mountains and forgot its resting-place, the temple, was handed over for its sin.
- Lemma: Jer 50:2 (LXX 27:2); the comment after the gap concerns 50:6–7. Latin column debris removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris inside a word): αὐ- 4υΐϊ!, 16 ἐγδάϊάϊε δος ᾿οβιϊθυδ, ργορίθγ δὰ 4 τῶν → αὐτῶν; σΟμ ἰδόγυαπὶ ἴῃ ὈοΟπλΪΠαΠΊ. → .
Cite (SBL): Theodoret, Comm. Jer. 50.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
50.7PG 81
ζ΄. Νομὴ "Ι' δικαιοσύνης τῷ συναγαγόντι τοὺς πατέρας αὑτῶν τῷ Κυρίῳ". Οὕτω καὶ ὁ μακάριος Ἡμεῖς δὲ λαὸς αὐτοῦ, καὶ πρόδατα νομῆς αὐτοῦ. » Τοῦτο καὶ δ᾽ ἐνταῦθα λέγει " ὅτι νομὴ ἢ δικαιοσύνης ἦσαν τῷ Κυρίῳ, ὃς τοὺς πατέρας αὐτῶν ἐξελέξατο. ἀπὸ γῆς Χακλδωίων ἐξέλθατε - καὶ γένεσθε ὥσπερ ἔριφοι" κατὰ πρόσωπον προθδάτων. Τοὺς ἐρίφους, τράγους ὁ Σύρος ἡρμήνευσε. Παρακελεύεται τοίνυν αὐτοῖς περιγενέσθαι τῶν Βαδυλωνίων, καὶ τὴν ἐνεγτι χοῦσαν καταλαθεῖν' διὰ τοῦτο γὰρ αὐτοὺς καὶ τράγοις ἀπείχασεν " ἰσχυρότεροι γὰρ τῶν προθάτων οἱ τράγοι " οὕτω καὶ ὁ θεσπέσιος Δανιὴλ τὸν μὲν ᾿Αλέξανδρον εἶδε τράγῳ ἀπειχασθέντα, τὸν δὲ Δαρεῖον κριῷ. Δέγει δὲ καὶ τὸ πλῆθος τῶν ἐπιόντων τῇ Βαδυλῶνι καὶ ὅτι περιέσονται, καὶ τῶν ἐθροισμένων ἐκεῖ ἀγαθῶν ἐμπλησθήσονται. Διδάσκει δὲ καὶ τὴν αἰτίαν, ὧν ὑπομένει κακῶν. διαρπάζοντες τὴν κληρονομίαν μου. Καὶ διότι ὡς ταῦροι. Καὶ κατῃσχύνθη "" ἡ μήτηρ αὑτῶν" σφόδρα. Τουτέστι, ἡ Βαδυλών. Κατωρύγη "" ἡ τεκοῦσα ὑμᾶς μήτηρ εἰς 5 ἀγαθά. ᾿Αντὶ τοῦ, φροῦδος γεγένηται " τὴν ὑπερδολὴν δὲ τῆς καταλύτεως τοῦτο δηλοῖ" τοῦτο γὰρ καὶ τὰ ἑξῆς διδάξει! 57, [5 ἡδοὺ "5 ἐσχάτη ἐθνῶν ἔρημος, καὶ ἄγυδρος 3. οΥ. Καὶ ἀπὸ ὀργῆς Κυρίου οὐ κατοιχηθήσεται, καὶ ἔσται εἰς ἀξραγισμὸν πᾶσα. Λέγει δὲ καὶ τοὺς διοδεύοντας σκυθρωπάζειν μὲν διὰ τὴν τοῦ πάθους ὑπερδολὴν, τῷ δὲ συρίγματι μηνύειν ' τὴν ἔκπληξιν, Κελεύει δὲ καὶ τοῖς τοξόταις ἀφειδῶς ἀφεῖναι τὰ βέλγ,» καὶ τῆς ἀσεδείας αὐτῆς ᾽ ἀπαιτῆσαι δίκας. Τῷ " Κυρίῳ γὰρ, φησὶν, ἥμαρτε. Προλέγει δὲ καὶ τὴν τῶν Βαδυλωυνίων δειλίαν, καὶ τὴν τῶν περιδόλων χατάλυσι) " καὶ ἐπιλέγει τὴν αἰτίαν τῆς συμφορᾶς. Ὅτι ἐκδίκησις παρὰ τοῦ Θεοῦ ἐστιν, ἐκδικήσάτε αὐτήν κ - καθὼς ἐποίησεν ὃ, οὕτως ποιήσατε αὑτῇ". (ις΄.) ᾿Εξο.λοθρεύσατε σπέρματα Ἱ ἐκ Βα- ς ἐυλῶνος, κατέχογτω δρέπανον ἐν καιρῷ θερισμοῦ. ᾿λντὶ τοῦ, Μὴ μόνους τοὺς στρατενομένους, ἀλλὰ καὶ τοὺς γεωργοῦντας θανάτῳ " παράδοτε. Τοῦτο γὰρ καὶ αὐτοὶ δεδράχασι τῷ Ἰσραὴλ πολεμοῦντες, « ᾿Απὸ προσώπου μακαίρας Ἑλληνικῆς " ἕχαστος εἰς τὸν λαὸν αὐτοῦ ἀναστρέψουσι "", καὶ ἕχαστος εἰς τὴν γῆν αὖτοῦ φεύξονται 19, » Πρὸ τῆς Βαδυλῶνος, Δυδοὺς ὁ Κῦρος χατεστρέψατο " ὑπέταξε δὲ καὶ Ἴωνας, καὶ Αἰολέας " ἐκ δὲ τῆς ᾿Ελλάδος ἀπῳκχίσθησαν οὗτοι, καὶ τὴν ᾿Ασίαν ᾧκησαν' ἄγων τοίνυν καὶ τούτους ὁ Κῦρος ἐπεστράτευσε τῇ Βαδυλῶνι. Ὁ μέντοι προφητικὸς λόγος οὐ μάτην τῶν Ἑλλήνων ἐμνήσθη᾽ ἀλλὰ διδάσκων, ὡς καὶ τὰ πόῤῥω πον χατῳχισμένα ἔθνη θεία ψῆφος κατὰ τῶν Βαδυλωνίων συνήγαγε. ἰῷ, Πρόδατον πιανώμεγον Ἰσραή.. Ἢ περὶ τὰ Ὁ εἴδωλα πλάνη τῶν κακῶν αὐτῷ γεγένηται πρόξενος. «Λέοντες ἔξωσαν αὐτόν. » Τοὺς ᾿Ασσυρίω" βασιλέας οὕτως ὠνόμασεν. « Ὁ πρῶτος κατέφαγεν αὐτοὺς "5 σὰρ, καὶ Σεναχηρείμ" καὶ οὕτως " ὕστερος βασιλεὺς Βαβυλῶνος Ναδουχοδονόσορ ε τὰ ὀπτᾶ αὐτοῦ » κατἔφαγεν. ᾿Αντὶ τοῦ ᾽5, τῶν προπατόρων " τὰ λείψανα. Οὗ δὴ χάριν, φησὶ, ποινὴν αὐτοὺς "" πράξομαι, καὶ ταῦτα πείσεται, ἃ πέπονθεν ἡ Νινευΐῖ 5, ἡ παλαιὰ τῶν ᾿Ασσυρίων μητρόπολις. Τούτους δὲ τιμωργησάμενος, ἐπανάξω τὸν Ἰσραὴλ εἰς τὴν πατρῴαν γῖν᾽ Βάσαν γὰρ, καὶ Κάρμηλον, καὶ ὄρος Ἐφραῖμ, αὐτὴν καλεῖ, Προλέγει δὲ καὶ τὴν ἐπὶ τὰ χρεέττω μεταθολὴν, καὶ τὴν τῆς προτέρας πλάνης ἀπαλλαγήν. Εἶτα « γῆν παραπιχραινόντων » πάλιν τὴν τῶν Χαλδαίων καλεῖ " μάχαιραν δὲ τοὺς πολεμίους " καὶ κελεύει τούτοις κατ᾽ ἐχείνων ὁρμῆσαι, καὶ τὰ παρ᾽ αὐτοῦ κελευόμενα πράξαι. « Σφύραν δὲ πάσης τ: γῆς,» τὴν τῶν Βαδυλωνίων βασιλείαν ὠνόμασεν, ὡς πᾶσι τοῖς ἔθνεσι ἐπενεγχοῦσαν πληγὴν, καὶ τὰς ἄλλας χαταλύσασαν βασιλείας. Ἴϊδιον γάρ ἔστι " σφύρας τὸ λεπτύνειν τὰ παρ᾽ αὐτῆς τυπτόμενα.
z΄. Nomē "I' dikaiosynēs tǭ synagagonti tous pateras hautōn tǭ Kyriǭ". Houtō kai ho makarios Hēmeis de laos autou, kai prodata nomēs autou. » Touto kai d᾽ entautha legei " hoti nomē ē dikaiosynēs ēsan tǭ Kyriǭ, hos tous pateras autōn exelexato. apo gēs Chakldōiōn exelthate - kai genesthe hōsper eriphoi" kata prosōpon prothdatōn. Tous eriphous, tragous ho Syros hērmēneuse. Parakeleuetai toinyn autois perigenesthai tōn Badylōniōn, kai tēn enegti chousan katalathein' dia touto gar autous kai tragois apeichasen " ischyroteroi gar tōn prothatōn hoi tragoi " houtō kai ho thespesios Daniēl ton men ᾿Alexandron eide tragǭ apeichasthenta, ton de Dareion kriǭ. Degei de kai to plēthos tōn epiontōn tę̄ Badylōni kai hoti periesontai, kai tōn ethroismenōn ekei agathōn emplēsthēsontai. Didaskei de kai tēn aitian, hōn hypomenei kakōn. diarpazontes tēn klēronomian mou. Kai dioti hōs tauroi. Kai katę̄schynthē "" hē mētēr hautōn" sphodra. Toutesti, hē Badylōn. Katōrygē "" hē tekousa hymas mētēr eis 5 agatha. ᾿Anti tou, phroudos gegenētai " tēn hyperdolēn de tēs katalyteōs touto dēloi" touto gar kai ta hexēs didaxei! 57, [5 hēdou "5 eschatē ethnōn erēmos, kai agydros 3. oU. Kai apo orgēs Kyriou ou katoichēthēsetai, kai estai eis axragismon pasa. Legei de kai tous diodeuontas skythrōpazein men dia tēn tou pathous hyperdolēn, tǭ de syrigmati mēnyein ' tēn ekplēxin, Keleuei de kai tois toxotais apheidōs apheinai ta belg,» kai tēs asedeias autēs ᾽ apaitēsai dikas. Tǭ " Kyriǭ gar, phēsin, hēmarte. Prolegei de kai tēn tōn Badylōyniōn deilian, kai tēn tōn peridolōn chatalysi) " kai epilegei tēn aitian tēs symphoras. Hoti ekdikēsis para tou Theou estin, ekdikēsate autēn k - kathōs epoiēsen ho, houtōs poiēsate hautę̄". (is΄.) ᾿Exo.lothreusate spermata Hi ek Ba- s eulōnos, katechogtō drepanon en kairǭ therismou. ᾿lnti tou, Mē monous tous stratenomenous, alla kai tous geōrgountas thanatǭ " paradote. Touto gar kai autoi dedrachasi tǭ Israēl polemountes, « ᾿Apo prosōpou makairas Hellēnikēs " hechastos eis ton laon autou anastrepsousi "", kai hechastos eis tēn gēn autou pheuxontai 19, » Pro tēs Badylōnos, Dydous ho Kyros chatestrepsato " hypetaxe de kai Iōnas, kai Aioleas " ek de tēs ᾿Ellados apǭkchisthēsan houtoi, kai tēn ᾿Asian hǭkēsan' agōn toinyn kai toutous ho Kyros epestrateuse tę̄ Badylōni. Ho mentoi prophētikos logos ou matēn tōn Hellēnōn emnēsthē᾽ alla didaskōn, hōs kai ta porrhō pon chatǭchismena ethnē theia psēphos kata tōn Badylōniōn synēgage. iǭ, Prodaton pianōmegon Israē.. Ē peri ta Ho eidōla planē tōn kakōn autǭ gegenētai proxenos. «Leontes exōsan auton. » Tous ᾿Assyriō" basileas houtōs ōnomasen. « Ho prōtos katephagen autous "5 sar, kai Senachēreim" kai houtōs " hysteros basileus Babylōnos Nadouchodonosor e ta opta autou » katephagen. ᾿Anti tou ᾽5, tōn propatorōn " ta leipsana. Hou dē charin, phēsi, poinēn autous "" praxomai, kai tauta peisetai, ha peponthen hē Nineuïi 5, hē palaia tōn ᾿Assyriōn mētropolis. Toutous de timōrgēsamenos, epanaxō ton Israēl eis tēn patrǭan gin᾽ Basan gar, kai Karmēlon, kai oros Ephraim, autēn kalei, Prolegei de kai tēn epi ta chreettō metatholēn, kai tēn tēs proteras planēs apallagēn. Eita « gēn parapichrainontōn » palin tēn tōn Chaldaiōn kalei " machairan de tous polemious " kai keleuei toutois kat᾽ echeinōn hormēsai, kai ta par᾽ autou keleuomena praxai. « Sphyran de pasēs t: gēs,» tēn tōn Badylōniōn basileian ōnomasen, hōs pasi tois ethnesi epenenchousan plēgēn, kai tas allas chatalysasan basileias. Iïdion gar esti " sphyras to leptynein ta par᾽ autēs typtomena.
"A pasture of righteousness to the Lord who gathered their fathers." So too the blessed [David] says: "We are his people and the sheep of his pasture." This he says here too: that they were a pasture of righteousness to the Lord, who chose their fathers. "… and go out from the land of the Chaldeans, and be like kids before the sheep." The Syrian rendered the kids as he-goats. He bids them, then, get the better of the Babylonians and reach the land that bore them; for this reason he likened them to he-goats, since he-goats are stronger than sheep. So too the inspired Daniel saw Alexander likened to a he-goat and Darius to a ram. He speaks also of the multitude of those attacking Babylon, and says that they will prevail and be filled with the good things gathered there. He teaches also the cause of the evils it suffers: "… plundering my inheritance, and because [you leaped] like bulls." "And your mother was greatly ashamed," that is, Babylon. "The mother who bore you was undermined for good things"; that is, she has vanished. This shows the extent of the destruction, as what follows will also teach: "Behold, the last of the nations, a desert and waterless. And because of the anger of the Lord it shall not be inhabited, and it shall all become a desolation." He says that those passing by will be downcast at the extent of the suffering and will show their amazement by hissing. He bids the archers shoot their arrows unsparingly and exact the penalty for its ungodliness, "for it sinned," he says, "against the Lord." He foretells also the cowardice of the Babylonians and the destruction of the walls, and adds the cause of the calamity: "For it is vengeance from God; take vengeance on her; as she did, so do to her. Destroy the seed from Babylon, him who holds the sickle in the time of harvest"; that is, hand over to death not only the soldiers but also the farmers, for they did the same when they made war on Israel. "From before the Greek sword they will return each to his people, and each will flee to his own land." Before Babylon Cyrus overthrew the Lydians, and he subdued the Ionians and Aeolians as well; these were colonists from Greece who lived in Asia. So Cyrus marched against Babylon leading these too. The prophetic word did not mention the Greeks for nothing, but to teach that the divine sentence gathered against the Babylonians even nations settled far away. "Israel is a fattened sheep." His error about the idols became the cause of his evils. "Lions drove him out": so he named the kings of the Assyrians. "The first devoured him," [Salmana]sar, and Sennacherib; and so the later king of Babylon, Nebuchadnezzar, "devoured his bones," that is, the remains of the forefathers. For this reason, he says, I will exact the penalty from them, and they will suffer what Nineveh, the ancient metropolis of the Assyrians, suffered. Having punished these, I will bring Israel back to the ancestral land; for he calls it Bashan, Carmel, and Mount Ephraim. He foretells also the change for the better and the deliverance from the former error. Then again he calls the land of the Chaldeans "the land of those who embitter"; the enemy he calls a sword, and he bids them rush upon them and do what he commands. "The hammer of all the earth" he named the kingdom of the Babylonians, as having dealt blows to all the nations and destroyed the other kingdoms; for it is the property of a hammer to beat thin what it strikes.
Jer 50:7–8 (27:7-Jer LXX) (quotation, high confidence) · Jer 50:9–10 (27:9-Jer LXX) (allusion, high confidence) · Jer 50:11–13 (27:11-Jer LXX) (quotation, high confidence) · Jer 50:14 (27:14 LXX) (allusion, high confidence) · Jer 50:15–17 (27:15-Jer LXX) (quotation, high confidence) · Jer 50:18–23 (27:18-Jer LXX) (allusion, high confidence) · Ps 100:3 (99:3 LXX) (quotation, high confidence) · Dan 8:5–7 (allusion, high confidence) · Dan 8:20–21 (allusion, medium confidence)
Notes and citation
Summary: Israel, God's flock, is to leave Babylon like he-goats leading the sheep; Babylon, the "hammer of all the earth," will be destroyed by Cyrus's armies, including Greeks, for its cruelty to Israel.
- Lemmas: Jer 50:7–8, 11–13, 15–17 (LXX 27), with the rest of 50:9–24 summarized. David: Ps 100:3 (LXX 99:3). Daniel: Dan 8:5–7, 20–21. "The Greek sword" is the LXX's rendering (Jer 50:16). The first Assyrian king's name is damaged in the scan ("…sar", probably Shalmaneser). Latin column debris and Migne's footnotes removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin debris; Latin debris inside a word; Migne's footnotes and Latin column debris; part of a name lost): ἀϊεί! : → ; Ῥβουΐ ο͵υ8 Κ᾿ » ΠΠυ διίδιη ἷς υἱεῖ, 605 (856 ρἃ- → ; γαἱ. ἐξελέξατο → ἐξελέξατο; τρά- Δ Ῥγομίδιδα γοῖς → τράγοις; καταοι Εὶ τ. αὐτὶ. Εἰ δὶ δ ἢ] Π αἱ : αὐοά λύτεως → καταλύτεως; ἔσο τοι θυ 65. ΟἿ Υἱ} ΦΘΓΘ ἢ 88 ᾿Πλ 651} {1511 γα} (ὰ ἀρτὶοι. πη 65 (εἶτ Ἁ] 54}, οἱ ἀ ἢ. 1, γΒ διδάσκε:. νογϑ, (2, ἴῃ οἱ], ῥγίογὶ. 35 μήτ. εἰς (τες. Ἰ6οιῖ0 ἐπ᾿) ἀγαθά’ θὲε8. ἱἰπ δευγ. Υἱώ, ριον "9 καὶ ἄνυδ. [τ ἀτὰ}». 4] «ἐἀϊι, καὶ ἄδατος. " Β μηνύει, " Β αὐτήν. ὃ τῷ -- ἣμ. Πὸ ταπίυπι ἰπ 6ἀ. (οπιρ!. οἱ γα. Ιυφ. " ἐχδ. αὖτ. ἰἰδς. ἰδεῖ. 6βὶ ἐχδιχεῖτς ἐπ᾿ αὐτήν. ὃ Β ἐποίησαν. " Εν. μυΓῸΓ". αὐτήν. ἴ σπ. Ποὐν. 50 ὙΠ] πη πὶ, Ρ. δυϑ, δὰ ἐὰλρ. χων! ἰῦ. 1: Β αὐτὸν, 15. 4, μεῖον ἃ}. βασι» Α → ; ϑιπὶἴῃ τη] οἰ πι. τηϑηἀαΐ τ ΒΟΓῸΟηἰΠ 7 Το ον, οἱ συ Ποῖ → .
Cite (SBL): Theodoret, Comm. Jer. 50.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-7
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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.
50.25PG 81
χε', κς΄. "“Πγνοιξε Κύριος τὸν θησαυρὸν αὐὑτεῖ, καὶ ἐξήγεγχε τὰ σκεύη τῆς ὀργῆς αὑτοῦ" ὅτι ἔργον ἐστὶ τῷ Θεῷ, καὶ Κυρίῳ τῶν δυνάμεων", ἐν γῇ Χαλδαίων. τι" ἐληύθασιν οἱ καιροὶ αὐτῆς. Σκεύη ") ὀργῆς τοὺς πολεμίους καλεῖ, ὡς τῇ ὀργῇ ὑπουργοῦντας. Θησαυροὺς δὲ, τὴν τιμωρητιχὴν ψῆφον, καιροὺς δὲ αὐτῆς, τὴν τιμωρίαν ἐκάλεσεν. Οὐκέτι γὰρ, φησὶν, ὁ Δεσπότης μαχροθυμήσει, ἀλλ᾽ ἀπαιτήσει δίκας τῆς ἀσεδείας. Εἶτα διδάσκων, ὡς αὐτὸς ἐπάγει τὴν τιμωρίαν, παρακελεύεται καὶ τὰς ἀποθήκας ἐρευνῆσαι, καὶ πάντα διαφθεῖραι, Προλέγει δὲ καὶ τοὺς ἐκεῖθεν ἀποδιδράσχοντας, τῶν Ιουδαίων τὸ πλῆθος, καὶ τὴν Ἱερουσαλὴμ χαταλαμλῶνα κακά. Ἔπειτα παρακελευσάμενος αὐτὴν πθεῖν ἃ δέδραχεν, ε« ᾿Ανταπόδοτε γὰρ αὐτῇ, φησὶ, κατὰ τὰ ἔργα αὐτῆς, ν» καὶ τὴν κατ᾽ αὐτοῦ τοῦ θεοῦ μανίαν ἐπιδείξας, πρὸς αὐτὴν ποιεῖται τοὺς λόγους.
che', ks΄. "“Pgnoixe Kyrios ton thēsauron auytei, kai exēgenche ta skeuē tēs orgēs hautou" hoti ergon esti tǭ Theǭ, kai Kyriǭ tōn dynameōn", en gę̄ Chaldaiōn. ti" elēuthasin hoi kairoi autēs. Skeuē ") orgēs tous polemious kalei, hōs tę̄ orgę̄ hypourgountas. Thēsaurous de, tēn timōrētichēn psēphon, kairous de autēs, tēn timōrian ekalesen. Ouketi gar, phēsin, ho Despotēs machrothymēsei, all᾽ apaitēsei dikas tēs asedeias. Eita didaskōn, hōs autos epagei tēn timōrian, parakeleuetai kai tas apothēkas ereunēsai, kai panta diaphtheirai, Prolegei de kai tous ekeithen apodidraschontas, tōn Ioudaiōn to plēthos, kai tēn Hierousalēm chatalamlōna kaka. Epeita parakeleusamenos autēn pthein ha dedrachen, e« ᾿Antapodote gar autę̄, phēsi, kata ta erga autēs, n» kai tēn kat᾽ autou tou theou manian epideixas, pros autēn poieitai tous logous.
"The Lord has opened his treasury and brought out the vessels of his wrath; for it is a work for God, the Lord of hosts, in the land of the Chaldeans, for her times have come." He calls the enemy "vessels of wrath," as serving the wrath; the "treasury" is the sentence of punishment, and "her times" he called the punishment. For no longer, he says, will the Master be long-suffering, but he will exact the penalty for ungodliness. Then, teaching that he himself brings the punishment, he bids them search the storehouses and destroy everything. He foretells also the multitude of the Jews who escape from there, and [their announcing] in Jerusalem the evils [that befell Babylon]. Then, having bidden that she suffer what she has done ("Repay her," he says, "according to her works"), and having shown her madness against God himself, he addresses her directly.
Jer 50:25–26 (27:25-Jer LXX) (quotation, high confidence) · Jer 50:27–28 (27:27-Jer LXX) (allusion, high confidence) · Jer 50:29 (27:29 LXX) (quotation, high confidence)
Notes and citation
Summary: God opens his armoury and brings out the enemy as "vessels of his wrath"; his long-suffering toward Babylon is over.
- Lemmas: Jer 50:25–26 (LXX 27:25–26), with 50:27–30 summarized and 50:29 quoted. Latin debris removed by a logged correction; a word is lost before "Jerusalem".
Notes on the original text
- Digital text corrected (Latin debris): χοὶ γαῖ υσ] 16 Γαΐ. πιο. → .
Cite (SBL): Theodoret, Comm. Jer. 50.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-25
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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.
50.31PG 81
λα΄. Ιδοὺ ἐγὼ ἐπὶ σὲ, λέγει Κύριος τῶν δυνάχατὰ τοῦ Θεοῦ τύφον αἰνίττεται, καὶ τὴν εἰς πάντα; ἀνθρώπους παρανομίαν δηλοῖ. Ὅτι ἥχει ἡμέρα" τῆς πτώσεώς " σου, καὶ καιρὸς ἐκδικήσεώς σου. (λθ΄.) Καὶ ἀσθεγήσει ἡ ἴῃ ἢ) ὕδρις σου, καὶ πεσεῖται, καὶ οὐκ ἔσται ὁ ἀνιστῶν αὐτήν" καὶ ἀνάψω πῦρ ἐν τῷ ν᾽ δρυμῷ αὐτῆς, καὶ καταφάγεται πάντα τὰ κύκλῳ αὐτῆς. Δρυμὸν τὸ πλῆθος τῶν ἐνοικούντων " ε Τὰ δὲ κύκλῳ, ν» τοὺς ὑπηκόους « ἀσθένειαν δὲ ὕδρεως, » τὴν τῆς δυναστείας κατάλυσιν. Ταῦτα δὲ, φησὶ, πείσονται, ὅτι τὸν ρίαν αὐτοῖς εἰς καιρὸν οὐκ ἠθέλησαν. Τούτου δὴ χάριν, ἀπειλεῖ παοαδώσειν τοῖς πολεμίοις, καὶ τὴν πόλιν, καὶ τοὺς ἑνοικοῦντας, καὶ τὰ τῆς Ψευδολογίας μαντεῖα, καὶ τοὺς ἀριστεύειν ἐν αὐτῇ "" εἰωθύτας, καὶ τοὺς εἰς ἐπικουρίαν αὐτῶν ἀφικομένους », καὶ τοὺς ἀποκειμένους θησαυρούς. ᾿Λπειλεῖ δὲ καὶ τὸ ὕδωρ αὐτῆς φροῦδον ποιήσειν - ὕδωρ δὲ τροπικῶς τὸ πλῆθος καλεῖ εἰκὸς δὲ προαγορεύειν ὅ᾽ καὶ τὰ τῷ ὕδατι συμδησόμενα, 1|4λα! γὰρ αὐτὴν μέσην ἔτεμνεν ὁ Εὐφράτης, νῦν δὲ ὁ μὲν ποταμὸς ἑτέτραπτο εἰ; ἑτέραν ὁδὸν, σμικροτάτη δὲ διώρυξ διὰ τῶν ἐρειπίων ὁδεύει. Νήσους δὲ καλεῖ τὰς τῆς πόλεω; οἰκίας, ὡς κύκλῳ τοὺς περιθόλους ὕδατος περικλύζοντο:, καὶ πάλιν ἐν μέσῳ τῆς πόλεως ἐχοηύπας τὸν 5! ποταμόν. ἸἸνδάλματα 3 δὲ τὰς τῶν δαιμόνων φαντασίας καλεῖ' θυγατέρας δὲ Σειρήνων ὁ Σύρος τοὺς στρουθοχαμήλου;: ἡομήνφυσε" καὶ δαίμονας δὲ ἔθος οὕτω καλεῖν τῇ θείᾳ Γραφῇ, διὰ τὸ χαταθέλγειν καὶ ἐξαπατᾷν τοὺς ἀνθρώπους ’ καὶ οὗτοι μέντοι κἀκεῖνοι τῆς ἐρημίας σημαντικοί, ε Καὶ οὐκ 33 οἰκοδομηθήσεται ἕτι εἰς τὸν αἰῶνα, καὶ οὐ χατοιχηθήσεται ἔτι εἰς γενεὰς καὶ γενεάς. ν» Καὶ τετύχηκεν ἀμφότερα πέρατος " οὔτε γὰρ ᾧχοδομέθη, ἀλλ᾽ ἐστέρηται τῶν περιδόλων μέχρι καὶ τήμερον, καὶ ἐπὶ πλεῖστον ὀοίχητος ἔμεινε τοῦτο γὰρ εἶπεν « εἰ; γενεὰς καὶ γενεάς. » Ἑαὶ νῦν δὲ ὀλίγοι τὴν Υἷν ᾽᾽ ταύτην οἰκοῦσιν Ἰουδαξοι. ᾿Απειχάξζε: δὲ αὐτὴν Σοδόμοι; καὶ Γοβόῤῥοις, καὶ 3" διὰ τὴν προτέραν ἀσέδειαν, καὶ διὰ τὴν ἐπενεχθεῖσαν ὕστερον ζημίαν. Ὑποδείκνυσι δὲ καὶ τῶν πολεμίων τὴν πανοπλίαν, καὶ ἐοικέναι φησὶ μίαν, Τῶν δὲ Βαδυλωνίων ὑπὸ δειλίας λέγει παραλυθῆναι τὰς χεῖρας, καὶ τὴν ὀδύνην αὐτῶν ὠδῖσι γυναιχὺς ἀπεικάξει. Διδάσκει δὲ χχὶ ὡς αὐτὸς στρατἡγεῖ τῶν Μήδων. « Ὅτι τίς ὥστπερ ἐγώ: καὶ τίς ἀντιστήσεταί μο: 5, καὶ τίς οὗτο; π' ᾿μὴν, ὃ; στήσεται κατὰ πρότωπόν μοῦ: ν» Ἐπειδὴ ποιμ ἢν τοῦ Ἰσραὴλ ὠνομάξετο, ἐνόμισαν δὲ τῆς Παδυλῶνος 89 Θεοῦ, διδάσκει, ὡς αὐτὸς αὐτοῖς ἐπάγει τὴν τιμωρίαν, ἀσύγκριτον ἔχων τὴν δύναμιν. Εἶτα παρακελεύεται καὶ αὐτὰ διαφθεῖραι τὰ ἀρνία τῶν προθάτῶν, καὶ τὴν νομὴν ἀφανίσαι" καλεῖ δὲ ἀρνία τὰ βρέφη, νομὴν δὲ τὴν πόλιν, καὶ τὴν ὑποκειμένην γῆν. Περὶ μέντοι τῶν παιδίων καὶ ὁ μακάριος πρηθεσπίζει Δαδίδ- « Μακάριος γὰρ, φησὶν, ὃς κρατή- 5ε: τὰ Μ νἡ πιά σου, καὶ ἐδαφιεῖ αὐτὰ πρὸς τὴν πέτραν. ς΄. Διότι ἀπὸ φωγῆς ἁλώσεως Βαδυ.ϊῶνος σει- σθήσεται ἡ γῆ, καὶ κραυγὴ αὐτῆς" ἐν ἔθνεσιν ἀκουσθήσεται. Ἐπειδὴ γὰρ ἐπίσημος ἣν ἡ πόλις, πάντοσε διέδραμε καὶ τοῦ πάθους "5 ἡ φήμη.
la΄. Idou egō epi se, legei Kyrios tōn dynachata tou Theou typhon ainittetai, kai tēn eis panta? anthrōpous paranomian dēloi. Hoti hēchei hēmera" tēs ptōseōs " sou, kai kairos ekdikēseōs sou. (lth΄.) Kai asthegēsei hē ię̄ ē) hydris sou, kai peseitai, kai ouk estai ho anistōn autēn" kai anapsō pyr en tǭ n᾽ drymǭ autēs, kai kataphagetai panta ta kyklǭ autēs. Drymon to plēthos tōn enoikountōn " e Ta de kyklǭ, n» tous hypēkoous « astheneian de hydreōs, » tēn tēs dynasteias katalysin. Tauta de, phēsi, peisontai, hoti ton rian autois eis kairon ouk ēthelēsan. Toutou dē charin, apeilei paoadōsein tois polemiois, kai tēn polin, kai tous henoikountas, kai ta tēs Pseudologias manteia, kai tous aristeuein en autę̄ "" eiōthytas, kai tous eis epikourian autōn aphikomenous », kai tous apokeimenous thēsaurous. ᾿Lpeilei de kai to hydōr autēs phroudon poiēsein - hydōr de tropikōs to plēthos kalei eikos de proagoreuein ho᾽ kai ta tǭ hydati symdēsomena, 1|4la! gar autēn mesēn etemnen ho Euphratēs, nyn de ho men potamos hetetrapto ei? heteran hodon, smikrotatē de diōryx dia tōn ereipiōn hodeuei. Nēsous de kalei tas tēs poleō? oikias, hōs kyklǭ tous peritholous hydatos periklyzonto:, kai palin en mesǭ tēs poleōs echoēupas ton 5! potamon. IIndalmata 3 de tas tōn daimonōn phantasias kalei' thygateras de Seirēnōn ho Syros tous strouthochamēlou?: hēomēnphyse" kai daimonas de ethos houtō kalein tę̄ theią Graphę̄, dia to chatathelgein kai exapatąn tous anthrōpous ’ kai houtoi mentoi kakeinoi tēs erēmias sēmantikoi, e Kai ouk 33 oikodomēthēsetai heti eis ton aiōna, kai ou chatoichēthēsetai eti eis geneas kai geneas. n» Kai tetychēken amphotera peratos " oute gar hǭchodomethē, all᾽ esterētai tōn peridolōn mechri kai tēmeron, kai epi pleiston ooichētos emeine touto gar eipen « ei? geneas kai geneas. » Heai nyn de oligoi tēn Huin ᾽᾽ tautēn oikousin Ioudaxoi. ᾿Apeichaxze: de autēn Sodomoi? kai Goborrhois, kai 3" dia tēn proteran asedeian, kai dia tēn epenechtheisan hysteron zēmian. Hypodeiknysi de kai tōn polemiōn tēn panoplian, kai eoikenai phēsi mian, Tōn de Badylōniōn hypo deilias legei paralythēnai tas cheiras, kai tēn odynēn autōn ōdisi gynaichys apeikaxei. Didaskei de chchi hōs autos stratēgei tōn Mēdōn. « Hoti tis hōstper egō: kai tis antistēsetai mo: 5, kai tis houto? p' ᾿mēn, ho? stēsetai kata protōpon mou: n» Epeidē poim ēn tou Israēl ōnomaxeto, enomisan de tēs Padylōnos 89 Theou, didaskei, hōs autos autois epagei tēn timōrian, asynkriton echōn tēn dynamin. Eita parakeleuetai kai auta diaphtheirai ta arnia tōn prothatōn, kai tēn nomēn aphanisai" kalei de arnia ta brephē, nomēn de tēn polin, kai tēn hypokeimenēn gēn. Peri mentoi tōn paidiōn kai ho makarios prēthespizei Dadid- « Makarios gar, phēsin, hos kratē- 5e: ta M nē pia sou, kai edaphiei auta pros tēn petran. s΄. Dioti apo phōgēs halōseōs Bady.ïōnos sei- sthēsetai hē gē, kai kraugē autēs" en ethnesin akousthēsetai. Epeidē gar episēmos hēn hē polis, pantose diedrame kai tou pathous "5 hē phēmē.
"Behold, I am against you, says the Lord of hosts …" … he hints at its pride against God and shows its lawlessness toward all men. "For your day of falling has come, and the time of your punishment. And your insolence shall grow weak and fall, and there shall be no one to raise it up; and I will kindle a fire in its forest, and it shall devour all that is around it." The forest is the multitude of the inhabitants; "what is around it," the subjects; and "the weakness of insolence," the destruction of its dominion. They will suffer these things, he says, because … they would not [grant] them in time. For this reason he threatens to hand over to the enemy the city, its inhabitants, its oracles of falsehood, those who used to excel in it, those who came to its help, and its stored-up treasures. He threatens also to make its water vanish; figuratively he calls the multitude "water," but it is likely that he also foretells what would happen to the water itself. For formerly the Euphrates cut through the middle of it; but now the river has been turned into another course, and a very small channel runs through the ruins. He calls the houses of the city "islands," since water flowed around the walls, and again they had the river in the middle of the city. "Phantoms" he calls the apparitions of demons; and the Syrian rendered "daughters of Sirens" as ostriches. It is also the custom of the divine Scripture to call demons by this name, because they enchant and deceive people; and both of these signify desolation. "And it shall not be built again for ever, nor be inhabited for generations and generations." Both have reached fulfilment: it was not rebuilt, but has been deprived of its walls to this day, and it remained uninhabited for a very long time, for that is what he meant by "for generations and generations"; and now a few Jews live in this land. He likens it to Sodom and Gomorrah, both for its former ungodliness and for the punishment brought on it later. He shows also the full armour of the enemy and says that it is like … He says that the hands of the Babylonians were paralysed by cowardice, and he likens their pain to a woman's birth-pangs. He teaches also that he himself leads the Medes as their general: "For who is like me? And who will stand against me? And who is this shepherd who will stand before my face?" Since he was named the shepherd of Israel, and they thought [him weaker than] the god of Babylon, he teaches that he himself brings the punishment on them, having power beyond comparison. Then he bids them destroy even the lambs of the sheep and do away with the pasture: he calls the infants lambs, and the city and the land around it the pasture. About the children the blessed David too prophesies: "Blessed," he says, "is he who will seize your infants and dash them against the rock." "For at the sound of the capture of Babylon the earth will be shaken, and her cry will be heard among the nations." Since the city was famous, the report of its suffering ran everywhere.
Textual problem in this passage: see the notes.
Jer 50:31–32 (27:31-Jer LXX) (quotation, high confidence) · Jer 50:33–38 (27:33-Jer LXX) (allusion, high confidence) · Jer 50:39–40 (27:39-Jer LXX) (quotation, high confidence) · Jer 50:41–43 (27:41-Jer LXX) (allusion, high confidence) · Jer 50:44 (27:44 LXX) (quotation, high confidence) · Jer 50:45 (27:45 LXX) (allusion, high confidence) · Jer 50:46 (27:46 LXX) (quotation, high confidence) · Ps 137:9 (136:9 LXX) (quotation, high confidence)
Notes and citation
Summary: Proud Babylon will be burned, its river diverted, its site left to demons and ostriches and never rebuilt, as Theodoret notes it still lies in ruins; its fall will shake the earth.
- Lemmas: Jer 50:31–32, 39–40, 44, 46 (LXX 27), with the rest of 50:33–45 summarized. "Daughters of Sirens" is the LXX's rendering of "ostriches" (50:39). David: Ps 137:9 (LXX 136:9), applied by Theodoret as a prophecy of Babylon's fall; translated as written. Several words are lost in the scan; Latin column debris and Migne's footnotes removed by logged corrections.
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris; words of the lemma lost; Latin debris; Latin verse label; Migne's footnotes and Latin column debris): οἱ γα εἰ Δ᾽ 6 πὶ ἐπ} 8 {{π|π|; « 6δἃ αὐ βυηΐ ἰῃ μαι θη α, → ; Α ὁδάετο → ; κα δἰ μιδμ 0} ναι οἰ ηἶα, οἱ φυΐ ᾿ο!!δίοτοβ 617 οἱ εἷδι φὰς {88 δἰ ηὶεἴ ποι) ΒΑ κα ταν διηρ! 8 ἴῃ φοπαογδιίοηθβ οἱ ξὲαἰεί! 6586 ἄποσον δι} οἷν Διο} 86. δι ΐπὶ, αἰ, απἰ ποθ} → ; ἢ Μεκϑ. 46. → ; δομιπιουοϑ λιν ἰοττα, οἱ οἰ πηι ἦι ἴῃ φέμιἶϑιις απ- 39 Β αὐτοῖς. “8 ἄντιστ, μοι. Υἱά. Ξαιρτα, ρ. 606, «εἰ ο. χειχ, 19. αὐτά. ϑυργα, τ. 1, ρ. 1526, καὶ ἐδαφιεῖ τὰ γήπιά σου, 391} προσαγορεύει. τιν ταύτ. [2 64. 6586 νἱά. μγὸ τὴν τοιαύτην, αἱ ἢ}. δά. Ρτίον. ἱν ἧ; ι Ἶ ἣν ὅθ. Βαῦ. οἱ 8.5. Β οἱ 85 καὶ - γενεάς, [{κ ίογα ἀγα}. 5 τὴν δὲ Εκ Β ϑφιρμ!. "΄ προθ, Β ργιν. τῆν, βασιλεῖς τῆς γῆς. "5 τὰ --ἂροἶδ υἱοὐ, οἱ γᾶν. εκ. Ἴ, 8. ν{] → .
Cite (SBL): Theodoret, Comm. Jer. 50.31 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-31). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/50-31
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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.