Commentary on Jeremiah (with Baruch and Lamentations) 5.1–7.30
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 5
5.1PG 81
α΄. Περιδράμετϑ 5") ἐν ταῖς ὁδοῖς ᾿Ιερουσαλὴμ, καὶ ἴδετε, καὶ γγῶτα, καὶ ζητήσατε "5 ἐν ταῖς πλααὐτῆς, ἐὰν" εὕρητε ἄνδρα ἐν αὐτῇ " ἐὰν εὑρεθῇ τις ποιῶν κρῖμα, καὶ ζητῶν τὴν πίστιν' η ὄλητος καὶ ἡ ἐχείνων ἀσέδεια, καὶ ἢ τοῦ Δεσπότου φιλανθρωπία - οἱ μὲν γὰρ ὁμοθυμαδὸν εἰς παραὁ δὲ καὶ δι᾽ ἑνὸς "6 κατὰ νόμον πολιτευομένου συγγνώμην ἅπασιν ἐπαγγέλλεται " τὸ μέντοι, «ε Ἴδετε, καὶ γνῶτε, καὶ ζητήσατε, » ἀντὶ τοῦ, Μετὰ πάσης; … β΄. Ζῇ Κύριος, λέγουσιν, ὅμως δὲ ἐπὶ ψεύ… μένοις μεταθεῖναι τὸν ὄρκον εἰς ᾽ αὐτὸν ἁπλῶς Τὰ παρηγγύησεν, ἀλλὰ μετὰ ἀληθείας ὁμόσαι. Εἶτα ὁ … Υ΄. Καὶ " οἱ ὀρθαλμοί σου εἰς πίστι». Τουτέστι, … αὐτοὺς, καὶ οὐκ ἐπόνεσαν᾽ συνετέλεσας αὐτοὺς, καὶ οὐκ ἢθέλησαν δέξασθαι παιδείαν. » Τὸ μὲν πρότερον τὴν σύμμετρον παιδείαν δηλοῖ " τὸ δὲ, ε συν» τοὺς ὥνησε διὰ τὴν ἀτεράμονα γνώμην " τοῦτο γὰρ ἐν τοῖς ἑξῆς λέγει" « Ἐστερέωσαν τὸ πρόσωπον αὐτῶν ὑπὲρ πέτραν, καὶ οὐκ ἠθέλησαν ἐπιστραφῆναι.» Τὴν ἀναίδειαν αὑτῶν, καὶ ἀπείθειαν διὰ τούτων δηλοῖ.
a΄. Peridrametϑ 5") en tais hodois ᾿Ierousalēm, kai idete, kai ngōta, kai zētēsate "5 en tais plaautēs, ean" heurēte andra en autę̄ " ean heurethę̄ tis poiōn krima, kai zētōn tēn pistin' ē olētos kai hē echeinōn asedeia, kai ē tou Despotou philanthrōpia - hoi men gar homothymadon eis parao de kai di᾽ henos "6 kata nomon politeuomenou syngnōmēn hapasin epangelletai " to mentoi, «e Idete, kai gnōte, kai zētēsate, » anti tou, Meta pasēs? … b΄. Zę̄ Kyrios, legousin, homōs de epi pseu… menois metatheinai ton orkon eis ᾽ auton haplōs Ta parēngyēsen, alla meta alētheias homosai. Eita ho … Y΄. Kai " hoi orthalmoi sou eis pisti». Toutesti, … autous, kai ouk eponesan᾽ synetelesas autous, kai ouk ēthelēsan dexasthai paideian. » To men proteron tēn symmetron paideian dēloi " to de, e syn» tous hōnēse dia tēn ateramona gnōmēn " touto gar en tois hexēs legei" « Estereōsan to prosōpon autōn hyper petran, kai ouk ēthelēsan epistraphēnai.» Tēn anaideian hautōn, kai apeitheian dia toutōn dēloi.
1. "Run about in the streets of Jerusalem, and look, and know, and seek in its squares, whether you can find a man in it, whether there is anyone who does judgment and seeks faith …" … both their impiety and the Master's love for humankind: for they with one accord turned to lawlessness, but he promises pardon to all even for the sake of one who lives according to the law. "Look, and know, and seek" means: with all … 2. "As the Lord lives, they say; yet they swear falsely …" … he did not simply bid them transfer the oath to himself, but to swear with truth. Then the … 3. "Lord, your eyes are toward faith." That is, … "… them, and they felt no pain; you consumed them, and they would not accept discipline." The first shows measured discipline; the second, "you consumed them," … did them no good because of their unyielding mind. For he says this in what follows: "They made their faces harder than rock, and would not turn back." Through these words he shows their shamelessness and disobedience.
Jer 5:1 (quotation, high confidence) · Jer 5:2 (quotation, high confidence) · Jer 5:3 (quotation, high confidence)
Notes and citation
Summary: God would spare Jerusalem for one just man, but none is found; though disciplined, the people have hardened their faces like rock.
- The column is badly damaged in the scan: words are lost at the end of the lemma of 5:1 ("and I will be merciful to them") and the start of the comment, after "with all" (probably "diligence"), in the comment on 5:2 ("those who swore by false gods"), after "Then the" (probably "prophet says"), after "That is," and at the start of the lemma of 5:3 ("you scourged"), and in the comment on "you consumed them"; all marked "…". Debris of Migne's Latin column and marginal references has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); lines of the text lost; OCR debris (Migne's Latin column); words of the text lost; marginal reference and Latin debris; marginal reference and Latin debris; a word of the text lost; marginal reference and Latin debris; words of the text lost; word split by OCR debris): εββ. 1. Οἰγομς ἐπ υὴς ΠΙοτοδοίψηια;, εἰ υἱ- → ; ἄει6, εἰ εοποϊἀφγαία, οἰ ματι ἰη Ρίαιοὶς 6}μ86. απ τέ- → ; Ἵκαϊοῖμηι, οἱ φιτοις βάθη; οἱ ργομὶεἴιι5 ὁτο {{{1, ἀἰο! → ; 1 ἰπΐψπα ἀρϑιίν ἶὸ δαΐθιμ, γε} πΐὰ5. ρτα ἃ → ; νοπίλην. ἰδία ἰιδηὰθ: «ε Υἱάρις οἱ σοῃϑίογαία, → ; ἄϑ 8 εἱ αυπτίιε, » ροπίιιγ ριὸ, μι ἀϊΠρε-ὀ → ; επϑ. 2. δίσιιπι φιϊάθηι : ιν! θονεῖπμς; πἰμῖ!ο- → … ; ὅμως " δὲ ἐπὶ ψεύαιἷἰς δἰ μι ρ !οἰϊογ οανῖα, αὐ 'π ἴρϑυμι ἰγδηβίογνοιιν Β → ὅμως δὲ ἐπὶ ψεύ… ; εκ. ὅ. Εἰ οομἱἱ (μὶ αὐ βάφμι. ος εδὶ, Τοριί - → … ; Ἰ)οηΐ απ ραΓ 005 ἀὸ δ18 απ ἀΐ60. Ἰμ πο γῖ 5. → … ; αὖρ! ] πᾶπ).» τοὺς → αὐτοὺς; ἴπ 86- ἐν τοῖς → ἐν τοῖς; αὖπα 8 18 τῶν → αὐτῶν; αυλιῃ ροίγλιη, οἵ ποίθθγαη! Γουογί!. ν Οὐἱθὺβ ἰῃ- → .
Cite (SBL): Theodoret, Comm. Jer. 5.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-1
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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.
5.4PG 81
δ', ε΄. Καὶ ἐγὼ εἶπον " Ἴσως πτωχοί εἰσι, διέτι" οὐκ ἠδυνήθησαν, καὶ" οὐκ ἔγνωσαν ὁδὸν Κυρίου, καὶ χρίσιν Θεοῦ αὑτῶν. Πορεύσομαι πρὸς τοὺς εἰ ἁδροὺς, καὶ λαιήσω αὑτοῖς " ὅτι αὑτοὶ ἔγνωσαν" Κυρίου, καὶ κρίσιν Θεοῦ. ᾿Αδροὺς ἐχάλεσ: … τοὺς ἄλλους, ὡς τῆς θείας γνώσεως τὸν πλοῦτον οὐ εἰ: κεκτημένους " ἀμφοτέρων μέντοι παρανομίαν χαττοῦτο γὰρ ἐπάγει " « Καὶ ἰδοὺ ὁμοθυμαδὸν ζυγὸν ", διέῤῥηξαν δεσμούς. ν Ταῦτα οὐκ ἁπλῶς εἴρηκεν ὁ προφήτης ἀλλ᾽ ἐπειδὴ ὑπέσχετο ὁ Δεσπότης φιλανθρωπίαν, ἕνα γοῦν εἰ εὕρῃ ποιοῦντά κρῖμα, καὶ ζητοῦντα πίστιν, διδάσκει ὡς ἐπεζήτησε μὲν, ὡς προσετάχθη, πάντας δὲ εὗρε συντρίψαντα; τὸν τοῦ νόμου ζυγόν. ἢ ς΄. Διὰ τοῦτο ἔπαισεν αὑτοὺς «(ἰέων ἐκ τοῦ δρυ" ἕως " τῶν οἰκιῶν ὡλόθρευσεν αὐτοὺς. καὶ πάρδαλις ἐγρηγόρησεν ἐπὶ τὰς πόιῖδις αὐτῶν. Λέοντα τὸν Ναθουχοδονόσορ καλεῖ, λύκον δὲ, ὡς οἶμαι, Ναθουξαρδᾶν τὸν ἀρχιμάγειρον - ὃς ὅστεθεῖον νεὼν καὶ τοὺς ὑπολειφθέντας ἐξηνδραπόδισε " πάρδαλιν δὲ ἡγοῦμαι ᾿Αντίοχον καλεῖσθαι τὸν Ἔπιφανῇ "καὶ γὰρ ὁ θεῖος Δανιὴλ τὴν Μαχεδονιχὴν βαφησ" ἀπάντων ἐθηρεύθης διὰ τὴν περὶ τὰ εἴδωλα δ, Ποίᾳ ᾿ τούτων ἴλεως γέγωμαί σοι 5; Λέγει δὲ γαὶ τῆς παρανομίας τὰ εἴδη. Οὐ γὰρ μόνον, φὴοἷν, ὑμεῖς, καὶ οἱ ὑμέτεροι παῖδες ὄμνυνται" κατὰ τῶν οὖκ ὄντων θεῶν, ἀλλὰ καὶ τοὺς ἄλλους ὀρχίζετε " ἐγὼ δὲ ὑμῖν ἀφθονίαν ἀγαθῶν ἐδωρούμην. Τοῦτο γὰρ γέγει, ε Καὶ ἐχόρτασα αὐτούς. ν» Πρὸς δὲ τούτοις καὶ ἀλλοτρίους διορύττετε γάμους, ὡς τὴν λαγνείαν ὑμῶν. Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; έγει Κύριος " ἣ ἐν ἔθνει τῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου; Ταῦτά με, φησὶ, παριδεῖν δυνατόν; Καὶ πῶς οἷόν τΞ παραφθεῖραι τοῦ δικαίου τὴν ψῆφον; υὖ "" δὴ χάριν, ταύτην ἐχφέρε!, καὶ κελεύει καὶ τὰ τείχη καταλῦσαι, καὶ χατασχάψαι τοὺς προμαχῶνας " χεράᾶννυσι δὲ τὸ δίκαιον ἀγαθότητι. ἐ. Συγτέλειαν γὰρ, φησὶ, μὴ ποιήσετε" ὑπο- “είπκεσθε '' τὰ ὑποστηρίγματα αὑτῆς, ὅτι τοῦ Κυρίου ἐστίν "5. Αἰνίττεται δὲ διὰ τούτων τὴν ἀνάχληδιν, καὶ τὴν δευτέραν οἰχοδομίαν ᾽". Προλέγει δὲ") τῶν λυπηρῶν τὴν αἰτίαν ὅτι παρανομοῦντες καὶ ἀχάριστοι περὶ τὸν εὐεργέτην γιγνόμενοι 5 ἐθραοὔνογτο, καὶ κρείττους ἔσεσθαι τῶν λυπηρῶν ὑπι3', Οὐκ ἥξει γὰρ, φησὶν, ἐφ᾽ ἡμᾶς κακὰ, καὶ μάχαιραν καὶ «ιμὸν οὐκ ὀψόμεθα. Αἴτιο! γὰρ τούτων ἧσαν οὗ ψευδοπροφῆται " τούτων γὰρ ἐν τοῖς
d', e΄. Kai egō eipon " Isōs ptōchoi eisi, dieti" ouk ēdynēthēsan, kai" ouk egnōsan hodon Kyriou, kai chrisin Theou hautōn. Poreusomai pros tous ei hadrous, kai laiēsō hautois " hoti hautoi egnōsan" Kyriou, kai krisin Theou. ᾿Adrous echales: … tous allous, hōs tēs theias gnōseōs ton plouton ou ei: kektēmenous " amphoterōn mentoi paranomian chattouto gar epagei " « Kai idou homothymadon zygon ", dierrhēxan desmous. n Tauta ouk haplōs eirēken ho prophētēs all᾽ epeidē hypescheto ho Despotēs philanthrōpian, hena goun ei heurę̄ poiounta krima, kai zētounta pistin, didaskei hōs epezētēse men, hōs prosetachthē, pantas de heure syntripsanta? ton tou nomou zygon. ē s΄. Dia touto epaisen hautous «(ieōn ek tou dry" heōs " tōn oikiōn hōlothreusen autous. kai pardalis egrēgorēsen epi tas poiidis autōn. Leonta ton Nathouchodonosor kalei, lykon de, hōs oimai, Nathouxardan ton archimageiron - hos hostetheion neōn kai tous hypoleiphthentas exēndrapodise " pardalin de hēgoumai ᾿Antiochon kaleisthai ton Epiphanę̄ "kai gar ho theios Daniēl tēn Machedonichēn baphēs" apantōn ethēreuthēs dia tēn peri ta eidōla d, Poią ᾿ toutōn ileōs gegōmai soi 5? Legei de gai tēs paranomias ta eidē. Ou gar monon, phēoin, hymeis, kai hoi hymeteroi paides omnyntai" kata tōn ouk ontōn theōn, alla kai tous allous orchizete " egō de hymin aphthonian agathōn edōroumēn. Touto gar gegei, e Kai echortasa autous. n» Pros de toutois kai allotrious dioryttete gamous, hōs tēn lagneian hymōn. Mē epi toutois ouk episkepsomai? egei Kyrios " hē en ethnei tǭ toioutǭ ouk ekdikēsei hē psychē mou? Tauta me, phēsi, paridein dynaton? Kai pōs hoion tX paraphtheirai tou dikaiou tēn psēphon? yy "" dē charin, tautēn echphere!, kai keleuei kai ta teichē katalysai, kai chataschapsai tous promachōnas " cheraannysi de to dikaion agathotēti. e. Sygteleian gar, phēsi, mē poiēsete" hypo- “eipkesthe '' ta hypostērigmata hautēs, hoti tou Kyriou estin "5. Ainittetai de dia toutōn tēn anachlēdin, kai tēn deuteran oichodomian ᾽". Prolegei de") tōn lypērōn tēn aitian hoti paranomountes kai acharistoi peri ton euergetēn gignomenoi 5 ethraounogto, kai kreittous esesthai tōn lypērōn hypi3', Ouk hēxei gar, phēsin, eph᾽ hēmas kaka, kai machairan kai «imon ouk opsometha. Aitio! gar toutōn hēsan hou pseudoprophētai " toutōn gar en tois
4–5. "And I said: Perhaps they are poor, because they were not able, and did not know the way of the Lord and the judgment of their God. I will go to the great men and speak to them; for they have known the way of the Lord and the judgment of God." He called … great, and the others poor, as not possessing the wealth of divine knowledge; yet he shows the lawlessness of both. For he adds this: "And behold, with one accord they have broken the yoke, they have burst the bonds." The prophet did not say these things idly; but since the Master had promised his love for humankind if he found even one doing judgment and seeking faith, he teaches that he searched, as he had been commanded, but found all of them to have broken the yoke of the law. 6. "Therefore a lion from the forest struck them; … even to their houses destroyed them, and a leopard kept watch over their cities." He calls Nebuchadnezzar a lion, and the wolf, I think, is Nebuzaradan the chief cook, who … the divine temple and enslaved those who were left; and I think it is Antiochus Epiphanes who is called the leopard, for the divine Daniel too … the Macedonian … you were hunted by all because of your … for the idols. 7. "For which of these things can I be merciful to you?" He tells also the kinds of lawlessness. For not only, he says, do you and your children swear by gods that do not exist, but you also make others swear by them; while I was giving you an abundance of good things. For this is what he says: "And I filled them." And besides this you break into other men's marriages, such is your lust. 9. "Shall I not visit for these things, says the Lord, or shall my soul not take vengeance on such a nation?" Is it possible, he says, for me to overlook these things? And how could the verdict of justice be corrupted? For this reason he pronounces it, and bids them tear down the walls and dig away the ramparts; but he mixes justice with goodness: 10. "For do not make a full end," he says; "leave its supports, for they are the Lord's." Through these words he hints at the recall and the second building. He foretells the cause of the painful things: that, being lawless and ungrateful toward their benefactor, they grew bold and supposed they would be stronger than the painful things: 12. "For evils will not come upon us," he says, "and we shall not see sword and famine." For the false prophets were the cause of this; for in their …
Textual problem in this passage: see the notes.
Jer 5:4 (quotation, high confidence) · Jer 5:5 (quotation, high confidence) · Jer 5:6 (quotation, high confidence) · 2 Kgs 25:8 (allusion, medium confidence) · Dan 7:6 (allusion, medium confidence) · Jer 5:7 (quotation, high confidence) · Jer 5:8 (allusion, high confidence) · Jer 5:9 (quotation, high confidence) · Jer 5:10 (quotation, high confidence) · Jer 5:11 (allusion, medium confidence) · Jer 5:12 (quotation, high confidence)
Notes and citation
Summary: Poor and great alike have broken God's yoke; the lion, wolf, and leopard (Nebuchadnezzar, Nebuzaradan, Antiochus) will strike them for idolatry and adultery, yet God will not make a full end.
- Theodoret identifies the lion with Nebuchadnezzar, the wolf with Nebuzaradan (2 Kgs 25:8–11; Jer 52:12–15) and the leopard with Antiochus Epiphanes, comparing Daniel's leopard (Dan 7:6), which he takes as the Macedonian kingdom. Words are lost in the scan: "He called …" (probably "those who ruled"), the word "wolf" in the lemma of 5:6, after "Nebuzaradan … who" (probably "burned"), and in the comment on Daniel and on 5:6–7; marked "…". The comment on 5:8 ("you break into other men's marriages") paraphrases "each neighed after his neighbor's wife"; 5:10–11 are paraphrased. The section breaks off in the comment on 5:12–13.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); words of the text lost): ηιϊπΐ, οἰ ἡμαϊοίιιπι θεῖ εἰ. 100 αὐ πιαρπαίες, εἰ ἰος. → ; ανὶ αἰνίπια βείοπιίαΣ 065 πὸ) ροβϑίἀ οί, Αἰῆθο95 → … ; "δ δι), δ' ψ6] ἀπαμ}} Το ροιῖγοῖ, αυὶ ΙΔσατο → ; λυρτεία ιν, οἱ Ποῖ αυδτογοῖ, οδίομἀϊι δὲ 4ιυιςβ 556, → ; ἀὐδπιοάπποιν οἱ πιδηάμίαπι οὐδί, αἱ ἰμνοιΐθδα → ; ν 856. τὸν → τὸν; ἃ ἰανῖ! αὐτῶν → αὐτῶν.
Cite (SBL): Theodoret, Comm. Jer. 5.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-4
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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.
5.10PG 81
τ΄. Οἱ προφῆται ὑμῶν ἦσαν εἰς ἄνεμον " καὶ Δόγος Κυρίου οὐκ ὑπῆρχεν αὑτοῖς "5. Τὸ δὲ " ε εἰς ἄνεμον » τὸ μάταιον καὶ ψευδὲς τῶν λεγομένων.δηγηζ᾽ οὐ γὰρ τοῦ θείου μετέλαχον Πνεύματος. Οὗ δὴ χάριν πρὸς τὸν προφήτην φησὶν, ὅτι “Ὃ λόγος, ὃν διὰ τῆς εἧς φθέγγομαι γλώττης, πυρὸς αὐτοὺς δίκην χαταναλώσει ὑποδείκνυσι δὲ καὶ τῆς τιμωρίας τὸν τρόπον. Ἰδοὺ ἐγὼ ἐπάγω ἐφ᾽ ὑμᾶς ἔθγος πόῤῥωθεν", οἶκος Ἰσραὴ.1,.έγει Κύριος, ἔθγος." ἀρχαῖόν ἐστι. Τοὺς ᾿Ασσυρίους λέγεν " ἔθνος δὲ αὐτοὺς ἀρχαῖον καλεῖ, ἐπειδήπερ ἣ τούτων βασιλεία πασῶν ἐστι πρεσθυτάτη - Νεμόρὼθ.᾽ γὰρ μετὰ τὸν κατακλυσμὸν πρῶτος αὐτῶν ἐθασίλευσεν. Εἶτα λέγει καὶ τῆς φωνῆς τὸ ἀλλόγλωττον. Καὶ ᾽ τὴν φαρέτραν ἀπειχάζει τάφῳ ἀνεῳγμένῳ, διὰ τὸ θανατηφόρον τῶν βελῶν, καὶ τῆς τοξείας τὸ εὔστοχον. Λέγει δὲ … καὶ τῆς γῆς τὴν δήωσιν, καὶ τῶν οἰκιῶν τὴν πόρθησιν, καὶ τὴν τῶν ἀνθρώπων σφαγήν. Προλέγει μέντοι καὶ τὴν τῶν πολεμίων κατάλυσιν, καὶ τὴν τοὺτων ἀνάκλησιν.
t΄. Hoi prophētai hymōn ēsan eis anemon " kai Dogos Kyriou ouk hypērchen hautois "5. To de " e eis anemon » to mataion kai pseudes tōn legomenōn.dēgēz᾽ ou gar tou theiou metelachon Pneumatos. Hou dē charin pros ton prophētēn phēsin, hoti “Ho logos, hon dia tēs heēs phthengomai glōttēs, pyros autous dikēn chatanalōsei hypodeiknysi de kai tēs timōrias ton tropon. Idou egō epagō eph᾽ hymas ethgos porrhōthen", oikos Israē.1,.egei Kyrios, ethgos." archaion esti. Tous ᾿Assyrious legen " ethnos de autous archaion kalei, epeidēper hē toutōn basileia pasōn esti presthytatē - Nemorōth.᾽ gar meta ton kataklysmon prōtos autōn ethasileusen. Eita legei kai tēs phōnēs to alloglōtton. Kai ᾽ tēn pharetran apeichazei taphǭ aneǭgmenǭ, dia to thanatēphoron tōn belōn, kai tēs toxeias to eustochon. Legei de … kai tēs gēs tēn dēōsin, kai tōn oikiōn tēn porthēsin, kai tēn tōn anthrōpōn sphagēn. Prolegei mentoi kai tēn tōn polemiōn katalysin, kai tēn toutōn anaklēsin.
13. "Your prophets were wind, and the word of the Lord was not in them." By "wind" he has indicated the vanity and falsehood of what they said; for they had no share in the divine Spirit. For this reason he says to the prophet that the word which I utter through your tongue will consume them like fire; and he indicates the manner of the punishment as well: 15. "Behold, I am bringing upon you a nation from afar, house of Israel, says the Lord; it is an ancient nation." He means the Assyrians; and he calls them an ancient nation because their kingdom is the oldest of all, for Nimrod was the first to reign over them after the flood. Then he speaks also of the foreign tongue of their speech. And he likens the quiver to an open grave, because of the deadliness of the arrows and the sureness of their archery. He speaks also of … and the ravaging of the land, the plundering of the houses, and the slaughter of the people. Yet he foretells also the overthrow of the enemies and the recall of these.
Jer 5:13 (quotation, high confidence) · Jer 5:14 (allusion, high confidence) · Jer 5:15 (quotation, high confidence) · Gen 10:8 (allusion, medium confidence) · Jer 5:16 (allusion, high confidence) · Jer 5:17 (allusion, high confidence) · Jer 5:18 (allusion, medium confidence)
Notes and citation
Summary: The false prophets are empty wind; God's word in Jeremiah will consume them, and an ancient nation from afar will lay waste the land, though its people will later be recalled.
- The staged reference is 5.10, but the lemma is 5:13 (the numeral printed is τ΄, probably for ιγ΄). Theodoret calls the Babylonians "Assyrians" and derives their antiquity from Nimrod (Gen 10:8–11). The comment on 5:14 and 5:15–18 is a paraphrase. A few words are lost after "He speaks also of" (probably the eating up of the harvest, 5:17), marked "…". Migne's footnotes and Latin column have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) and Latin debris; OCR debris; OCR debris (Migne's Latin column); words of the text lost; word split by OCR debris (Migne's Latin column)): δἔϊπιο νοσΆτὶ Α πιο δε πὶ οὕ [τ οἷν (δὶ αὐ πον δυν ἀἰΐ : [π|Ὸὸ οἱ 4|105 αὐ ιγαιβ. Ερο δι ἀδ επί. οἱ 86οἵ υστῦπηι [οηπιϊηϊ πη αὐθταί οἷς. ἰϑιυ «ἴῃ γ Π 1}}}.,» λώτει → λώσει; ἢ) 608. μ΄, → ; ὁ πὶ γοί ι- ᾿ρϑὶ φησ. θε6. ἱπ Β. " δέ, Β χχί, 15 Β γινόμενοι. ἐστι, πο αὔθρεβα δυϊδηξ ἃ ἰοχίιι τῶν Θ΄. ἐεδε δὰ νϑιθὰ ἰϑῖδ ὑθγ8. 16: φαρέτρα αὐτοῦ ὡς τάτος ἀνειμένος, 1 Ποίᾳ --- σο!. οὐκ εἰσίν. 8. σοι ἀ65. ἰη Β. ᾽Β ὁ ὑπ. τ. 30 καὶ--- εὔστοχον. Πὸ Γ΄. " δὲ ἀ65. ἰη Β. νόγο ἡπουϊαι!! ρον ἰδϑιμ!. Επατραὶ οὐἴαπὶ το ἃ → ; οἱ γτονοοδιίομθπι, ἐὐρααθ ἰδ γ μοί ὁ ως 14 δ ἴῃοἱ αὐΐϑειξ, ἔα ἀοπιμδ ἱ ον πὶ οἱ ἰμ απ, → … .
Cite (SBL): Theodoret, Comm. Jer. 5.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-10
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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.
5.18PG 81
ιη΄. Οὐ γὰρ μὴ ποιήσω, φησὶν, ὑμᾶς "' εἰς συντέλειαν. Καὶ ἐπειδὴ ἀναλγησίαν ἑνόσουν, καὶ τὰς οἰκείας οὐκ δώρων παρανομίας, ἀλλ᾽ ἔλεγον"
iē΄. Ou gar mē poiēsō, phēsin, hymas "' eis synteleian. Kai epeidē analgēsian henosoun, kai tas oikeias ouk dōrōn paranomias, all᾽ elegon"
18. "For I will not make a full end of you," he says. And since they were sick with insensibility and did not see their own lawlessness, but said:
Jer 5:18 (quotation, high confidence)
Notes and citation
Summary: God will not utterly destroy his people, though they are blind to their own lawlessness.
Cite (SBL): Theodoret, Comm. Jer. 5.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.19PG 81
ιθ΄. Ἕνεκα"" εἰγος ἐποίησεν ἡμῖν Κύριος ὁ Θεὸς ἡμῶν πάντα ταῦτα; κελεύει τῷ “προφήτῃ πρὸς αὐτοὺς εἰπεῖν, « ᾿Ανθ᾽ ὧν "5 ἐγκατελίπετέ με", καὶ ἐδουλεύσατε θεοῖς ἑτέροις "" ἐν τῇ γῇ ὑμῶν, οὖτως δουλεύσετε ἀλλοτρίοις ἐν γῇ οὐκ ὑμῶν.» Δικαία δὲ τῆς τιμωρίας ἡ ψῆφος, Ἐπειδὴ, φησὶ, τὴν ἐμὴν ἡἠρνήθητε βασιλείαν 5, ἑτέροις ὑμᾶς παραδώσω δεσπόταις. Ταῦτα αὐτοὺς σπουδαίως ἀκοῦσαι κελεύει, καὶ μωροὺς, καὶ ἀσυνέτους καλεῖ, ἐπειδὴ τοῖς τοῦ σώματος αἰσθητηρίοις οὐκ εἰς δέον ἐχέχρηντο. « Ὅφθαλμοὶ γὰρ αὐτοῖς, φησὶ, καὶ οὐ βλέπουσιν" ὦτα αὖτοῖς, καὶ οὐκ ἀκούουσι. » Δείκνυσι καὶ αὐτοὺς καὶ ἀψύχων ") ἀλογωτέρους. Ἡ μὲν γὰρ θάλαττα, φησὶ, φυλάττει τοὺς ὄρους" ἔθηχα "5 δὲ αὐτῇ ὄρου:, οὐκ νει τοὺς ὅρους, ἀλλὰ τούτοις πελάζουσα εἰς τοὺ πίσω χωρεῖ" οὗτοι δὲ λόγῳ τιμηθέντες, τὴν ἁλογίαν ἡγά-
ith΄. Heneka"" eigos epoiēsen hēmin Kyrios ho Theos hēmōn panta tauta? keleuei tǭ “prophētę̄ pros autous eipein, « ᾿Anth᾽ hōn "5 enkatelipete me", kai edouleusate theois heterois "" en tę̄ gę̄ hymōn, outōs douleusete allotriois en gę̄ ouk hymōn.» Dikaia de tēs timōrias hē psēphos, Epeidē, phēsi, tēn emēn hēērnēthēte basileian 5, heterois hymas paradōsō despotais. Tauta autous spoudaiōs akousai keleuei, kai mōrous, kai asynetous kalei, epeidē tois tou sōmatos aisthētēriois ouk eis deon echechrēnto. « Hophthalmoi gar autois, phēsi, kai ou blepousin" ōta autois, kai ouk akouousi. » Deiknysi kai autous kai apsychōn ") alogōterous. Hē men gar thalatta, phēsi, phylattei tous orous" ethēcha "5 de autę̄ orou:, ouk nei tous horous, alla toutois pelazousa eis tou pisō chōrei" houtoi de logǭ timēthentes, tēn halogian hēga-
19. "Why has the Lord our God done all these things to us?" he bids the prophet say to them: "Because you forsook me and served other gods in your land, so you shall serve strangers in a land that is not yours." The verdict of punishment is just: since, he says, you denied my kingship, I will hand you over to other masters. He bids them hear this earnestly, and he calls them foolish and without understanding, since they did not use the senses of the body as they ought. "For they have eyes," he says, "and do not see; they have ears, and do not hear." He shows them to be more senseless even than lifeless things. For the sea, he says, keeps its bounds — "I set bounds for it" — it does not … the bounds, but when it comes near them it draws back; but these, though honored with reason, have loved unreason …
Textual problem in this passage: see the notes.
Jer 5:19 (quotation, high confidence) · Jer 5:20 (allusion, medium confidence) · Jer 5:21 (quotation, high confidence) · Jer 5:22 (allusion, high confidence)
Notes and citation
Summary: Because Judah served foreign gods in its own land, it will serve foreigners in a foreign land; it is more senseless than the sea, which keeps the bounds God set.
- Words are lost in the scan ("does not transgress") and the section breaks off at the end; marked "…". 5:20–22 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 5.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-19
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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.
5.23PG 81
κγ'. Τῷ γὰρ τούτῳ λαῷ, φησὶ, ἐγενήθη καρδία ἀνήκοος καὶ ἀπειθής. Οὐ γὰρ αἰσθάνονται τῶν ὑπ᾽ (, ἐμοῦ χορηγηθέντων ἀγαθῶν" ὑετὸν μὲν γὰρ αὐτοῖς πρώϊμον καὶ ὄψιμον διηνεκῶς παρέχω. Ἕπειτα δὲ καὶ τῶν ἀπὸ γῆς καρκῶν ἀπολαύουσι. Τοῦτο γὰρ εἶπε, ε Κατὰ " καιρὸν πληρώσεως προστάγματα ἢ θερισμοῦ. » Οἷον γάρ τινι προστάγματι τῷ βουλὴματι κέχρηται' καὶ πλήρεις τοὺς ἀπὸ γῆς δωρεῖται καρπούς. ᾿Αλλ᾽ ὅμως παρανομοῦντας ὑμᾶς ὁρῶν, καὶ τούτων ἐστέρησα τῶν ἀγαθῶν.
kg'. Tǭ gar toutǭ laǭ, phēsi, egenēthē kardia anēkoos kai apeithēs. Ou gar aisthanontai tōn hyp᾽ (, emou chorēgēthentōn agathōn" hyeton men gar autois prōïmon kai opsimon diēnekōs parechō. Hepeita de kai tōn apo gēs karkōn apolauousi. Touto gar eipe, e Kata " kairon plērōseōs prostagmata ē therismou. » Hoion gar tini prostagmati tǭ boulēmati kechrētai' kai plēreis tous apo gēs dōreitai karpous. ᾿All᾽ homōs paranomountas hymas horōn, kai toutōn esterēsa tōn agathōn.
23. "For this people," he says, "has come to have a deaf and disobedient heart." For they do not perceive the good things supplied by me: I give them early and late rain continually, and then they enjoy the fruits of the earth. This is what he said: "in due season, the fullness of the ordinance of harvest." For he uses his will as a kind of command, and gives the fruits of the earth in full. Nevertheless, seeing you act lawlessly, I deprived you of these good things too.
Jer 5:23 (quotation, high confidence) · Jer 5:24 (quotation, high confidence) · Jer 5:25 (allusion, high confidence)
Notes and citation
Summary: The people do not perceive that God gives the rains and the harvest, and so for their lawlessness he withholds these gifts.
- The comment on 5:24–25 is a paraphrase; "the fullness of the ordinance of harvest" is the Septuagint of 5:24.
Cite (SBL): Theodoret, Comm. Jer. 5.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-23
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
5.25PG 81
χε', κζ΄, Εὑρέθησαν γὰρ ἐν τῷ αῷ μου ἀσεθεῖς, καὶ "" παγίδας ἔστησαν διαρθεῖραι ἄγδρας, καὶ πετεινῶν, οὕτως οἱ οἶκοι αὐτῶν πιϊήρεις δόλου. Ἰὰς λαθραίας αὐτῶν ἐπιδουλὰς διὰ τούτων δεδήλωκε. Λέγει δὲ καὶ τὸν ἐκ τῆς ἀδικίας ἐγγιγνόμενον πλοῦτον, καὶ τὴν ἐκ τοῦ πλούτου προσγιγνομένην γνείαν, καὶ τὸν παράνομον βίον, καὶ τὴν κατὰ τῶν ὀρφανῶν καὶ χηρῶν ἀδικίαν. Καὶ μετὰ ταῦτα ἐπτε: "
che', kz΄, Heurethēsan gar en tǭ aǭ mou asetheis, kai "" pagidas estēsan diartheirai agdras, kai peteinōn, houtōs hoi oikoi autōn piïēreis dolou. Ias lathraias autōn epidoulas dia toutōn dedēlōke. Legei de kai ton ek tēs adikias engignomenon plouton, kai tēn ek tou ploutou prosgignomenēn gneian, kai ton paranomon bion, kai tēn kata tōn orphanōn kai chērōn adikian. Kai meta tauta epte: "
26–27. "For among my people ungodly men were found, and they set snares to destroy men; … of birds, so their houses are full of deceit." By these words he has shown their secret plots. He speaks also of the wealth that arises from injustice, the lust that comes with wealth, the lawless life, and the injustice done to orphans and widows. And after this he says:
Jer 5:26 (quotation, high confidence) · Jer 5:27 (quotation, high confidence) · Jer 5:28 (allusion, high confidence)
Notes and citation
Summary: The ungodly in Judah set traps for people, grow rich by fraud and live in luxury while wronging orphans and widows.
- The staged reference is 5.25, but the lemma begins at 5:26 (numerals κε΄, κζ΄ are printed). Words are lost in the lemma ("like a snare set full"), marked "…". "Lust" renders a damaged word (…γνείαν, probably λαγνείαν). 5:27–28 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 5.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-25
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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.
5.29PG 81
κθ', Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι, ἣ ἐν ἔθνει τῷ τοιούτῳ οὐκ ἐκδικιεῖ 38 ἡ ψυχή μου; ᾿Αλλότριον, φησὶ, τῆς ἐμῆς διχαιοχοισίας, ἡ τῶν τοιούτων ὑπεροψία.
kth', Mē epi toutois ouk episkepsomai, hē en ethnei tǭ toioutǭ ouk ekdikiei 38 hē psychē mou? ᾿Allotrion, phēsi, tēs emēs dichaiochoisias, hē tōn toioutōn hyperopsia.
29. "Shall I not visit for these things, or shall my soul not take vengeance on such a nation?" To overlook such things, he says, is foreign to my justice.
Jer 5:29 (quotation, high confidence)
Notes and citation
Summary: God's justice cannot overlook such a nation's sins.
- Migne's footnotes at the end of the section have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus)): 558 ἕνεκεν, Ει ἰϊὰ Πιαλοὶ σοπιρ!. 5 ἀνθ᾽ ὧν. Ποὺν. 5ἴοαι. "5 ἐγχ. με. 5 ἐς, 118 ΑἸεχ. οἱ υἱ ρυῖο, οἰἴαπὶ Β, οἰ 8 ἰεοιϊο ἑταίροις ἴῃ οαράγα ν᾽ ἀεῖυτ, οὐ]. Ὑλιῖς, πάθοι ἀλλοτρίοι;, 5 βασ. Βὶ δεσποτείαν. "7 ἀψ. Β ργῶιι. τῶν. "5 τέθεικα. Ὁ κατὰ → .
Cite (SBL): Theodoret, Comm. Jer. 5.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-29
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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.
5.30PG 81
λ΄. ΓἜχστασις δὲ ἣν, καὶ φρικτὰ ἐγενήθη ἐπὶ τῆς γῆς. Ὅταν παρ᾽ ἐλπίδα πᾶσαν παρανόμως τι γινόμενον ἴδωμεν, ταῦτα λέγειν εἰώθαμεν Ἐξέστην ἐπὶ τῷβε δ ἔφριξα τόδε ἀκούσας. Εἶτα λέγει τὰ τούτων αἴτια. λα. Οἱ προφῆται ὑμῶν προφητεύουσιν ἄδικα" τουτέστι, ψευδῆ. ε Καὶ οἱ ἱερεῖς ἐπεκρότηδαν 37 ταῖς χερσὶν αὑτῶν. » Συγχαταθέφεως τοῦτο σημεῖον. «Καὶ ὁ λαός μὸν ἠγάπησεν οὕτως. κ Τὴν κακὴν ἁπάντων ὑπέδειξε συμφωνίαν, ς Καὶ «τί ποιήσετε μετὰ 5 ταῦτα; » ᾿Αντὶ τοῦ, τῆς τιμριρίας μένης " δηλοξ δὲ ταύτην διὰ τῷν ἑξῆς
l΄. GEchstasis de hēn, kai phrikta egenēthē epi tēs gēs. Hotan par᾽ elpida pasan paranomōs ti ginomenon idōmen, tauta legein eiōthamen Exestēn epi tǭbe d ephrixa tode akousas. Eita legei ta toutōn aitia. la. Hoi prophētai hymōn prophēteuousin adika" toutesti, pseudē. e Kai hoi hiereis epekrotēdan 37 tais chersin hautōn. » Synchatathepheōs touto sēmeion. «Kai ho laos mon ēgapēsen houtōs. k Tēn kakēn hapantōn hypedeixe symphōnian, s Kai «ti poiēsete meta 5 tauta? » ᾿Anti tou, tēs timririas menēs " dēlox de tautēn dia tǭn hexēs
30. "Astonishment and horrible things have come about in the land." When we see something lawless happen against all expectation, we usually say this: "I was astonished at this," "I shuddered when I heard that." Then he states their causes: 31. "Your prophets prophesy unjust things," that is, false things. "And the priests clapped with their hands." This is a sign of agreement. "And my people loved it so." He has pointed out the evil harmony of them all. "And what will you do after these things?" That is, when the punishment … ; and he shows it through what follows.
Jer 5:30 (quotation, high confidence) · Jer 5:31 (quotation, high confidence)
Notes and citation
Summary: False prophets, approving priests, and a willing people together brought astonishing evil on the land.
- A word is lost in the comment on the last clause ("when the punishment comes"), marked "…".
Cite (SBL): Theodoret, Comm. Jer. 5.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/5-30
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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.
Chapter 6
6.1PG 81
Παρακελεύεται γὰρ τὸν τῆς Βενιαμίτιδος φυλῆς " συνῆπτο δὲ αὕτη τῇ τοῦ Ἰούδα, σημᾶναι τῇ σάλπῦγι, καὶ εἰς παράταξιν ἑτοίμους γενέσθαι, ὡς τῶν ἀπὸ βοῤῥᾶ πολεμίων κατὰ τῆς Ἱερουσαλὴμ ὁρμώντων, ὭὯραίαν 3 γὰρ καὶ τρυφερὰν αὐτὴν καλεῖ" ὡραίαν μὲν, διὰ τὸ κάλλος τῶν οἰχημάτων " τρυφερὴν δὲ, διὰ τὸ ἁδροδίαιτον τῶν ξνοιχούντων ἐν αὐτῇ», Υ. Ἥξουσε ποιμένες καὶ τὰ ποίμνια αὐτῶν, καὶ πήξουσιν ὄπ᾽ οὐτὴν σκηνὰς "", καὶ ποιμανοῦ- ΟΕἿΡ ἔκαστος τῇ χειρὶ αὐτοῦ τὴν ἀγέζην Μ αὑτοῦ. Ποιμένας τοὺς βασιλέας καλεῖ, τοὺς μετὰ τοῦ Ναποίμνας, τὰς στρατιὰς "} τὰς ὑπὸ τούνους τελούσας " τὴν δὲ τῆς πόλεως πολιορκίαν διὰ τούτων δεδέλωχεν. Εἶτα λέγει καὶ τὰς ἐν "" μεσημθρίᾳ παρατάξεις, καὶ τὰς ἑσπερινὰς ἐφόδους, καὶ τὰς νυκτερινὰς προσθο- ς δὶς, καὶ ὡς δρυμὸν ἄκαρπον ἐκκόψαι παρακελεύεται " ὅλη γάρ ἔστι ψευδὴς κατὰ "" δυναστείαν αὐτῆς" φημθαίνει δὲ ταῦτα καὶ τοῖ; πρόσθεν εἰρημένοις. ζ. Ὡς δ ψύχει λάκκος ὕδωρ αὐτοῦ, οὕτω ψύχει κακίαν αὑτῆς. Ἔδει τὴν τῷ Θεῷ ἀνακχειμένην τόλιν, καὶ τοὺς παρανομίᾳ συζῶντας ὑποδεχομένην, εὐνομίαν διδάσκειν " νῦν δὲ τοὐναντίον ἐγκαλεῖται "7, ὅτι αὕτη Κὶ διδάσκαλος ἀσεδείας ἐγένετο" καὶ χαθάπὲρ ὁ λάκκος εἰς ψυχρὰν ποιότητα μεταθδάλλει τὸ ὕδωρ. γὕτως εἰς πονηρίαν αὕτη " τοὺς πρὸς αὐτὴν παραγινομένους μετέδαλε" τὴν μέντοι πόλιν, οὐ τὰς εἰχηδομὰς, ἀλλὰ τοὺς ἐνοικοῦντας καλεῖ. ε« ᾿Ασέθεια γαὶ ταλαιπωρία ἀκουσθήσεται ἐν αὐτῇ ἐπὶ δ᾽ προσὦπου μου δ' διαπαντός. κΟὐδὲ τὴν ἐμὴν ἐνοίχησιν ἐδε- υ δίεισαν, ἀλλ᾽ ὀρῶντός μου πᾶσαν ἐτόλμων ἀσέθειαν. Εἶτα παραίνεσιν εἰσάγει καὶ συμδουλήν. Ἐν" πόνῳ καὶ μάστιγι "" (η παιδεύθητι "5, Ἱερουσαλὴμ, μήποτε ἀποστῇ ἡ ψυχή μου ἀπὸ σοῦ, καὶ ποιήσω σε ἄδατον γῆν, ἥτις οὗ χατοιχηθήσεται. Τὴν ἄῤῥητον τοῦ Δεσπότου φιλανθρωπίαν καὶ ταῦτα δηλοῖ ἀπειλῶν γὰρ αὐτῇ τὸ σκυθρωπὰ, Ἐπειδὴ δὲ τὴν εἰσήγησιν οὐκ ἐδέχοντο, τρυγητὰς. μὲν καλεῖ τοὺ; πολεμίους " ἐντέλλεται δὲ αὐτοῖ; ἅπαντας "δ αὐτοὺς συναγαγεῖν, ὡς ἀμπέλου καρπὸν, καὶ τὴν αἰτίαν διδάσκει. ". Πρὸς τίνα «λαλήσω, καὶ διαμαρτύρωμαι", καὶ ἀκούσεται; ᾿Ιδοὺ ἀπερίτμητα τὰ ὦτα αὑτῶν, καὶ οὐ δύνανται" ἀκούειν "δ. ᾿Ιδοὺ τὸ ῥῆμα" Κυρίου ἐγένετο αὐτοῖς εἰς ὀγειδισμόν " οὐ 5 μὴ βουληθῶσιν αὐτὸ ἀκοῦσαι 5". ᾿Απερίτμητα ὧτα καλεῖ τὰ ἀδιακρίτως πάντα δεχόμενα. Τοιοῦτοι ἦσαν Β καὶ οὗτοι" τὰ παρὰ τῶν ψευδοπροφητῶν προσφερόμενα τερπνὰ ὄντα ῥᾳδίως δεχόμενοι, τοῖς θείαις λόγοι; προσέχειν 5. οὐκ ἤθελον, ἀλλ᾽ ἐχωμῴδουν καὶ διἐχλεύαζον τοὺς προφήτας. Εἶτα διδάσκει τὴν τῆς
Parakeleuetai gar ton tēs Beniamitidos phylēs " synēpto de hautē tę̄ tou Iouda, sēmanai tę̄ salpygi, kai eis parataxin hetoimous genesthai, hōs tōn apo borrha polemiōn kata tēs Hierousalēm hormōntōn, HōŌraian 3 gar kai trypheran autēn kalei" hōraian men, dia to kallos tōn oichēmatōn " trypherēn de, dia to hadrodiaiton tōn xnoichountōn en autę̄», Y. Hēxouse poimenes kai ta poimnia autōn, kai pēxousin op᾽ outēn skēnas "", kai poimanou- OEIR ekastos tę̄ cheiri autou tēn agezēn M hautou. Poimenas tous basileas kalei, tous meta tou Napoimnas, tas stratias "} tas hypo tounous telousas " tēn de tēs poleōs poliorkian dia toutōn dedelōchen. Eita legei kai tas en "" mesēmthrią parataxeis, kai tas hesperinas ephodous, kai tas nykterinas prostho- s dis, kai hōs drymon akarpon ekkopsai parakeleuetai " holē gar esti pseudēs kata "" dynasteian autēs" phēmthainei de tauta kai toi? prosthen eirēmenois. z. Hōs d psychei lakkos hydōr autou, houtō psychei kakian hautēs. Edei tēn tǭ Theǭ anakcheimenēn tolin, kai tous paranomią syzōntas hypodechomenēn, eunomian didaskein " nyn de tounantion enkaleitai "7, hoti hautē Ki didaskalos asedeias egeneto" kai chathaper ho lakkos eis psychran poiotēta metathdallei to hydōr. gytōs eis ponērian hautē " tous pros autēn paraginomenous metedale" tēn mentoi polin, ou tas eichēdomas, alla tous enoikountas kalei. e« ᾿Asetheia gai talaipōria akousthēsetai en autę̄ epi d᾽ prosōpou mou d' diapantos. kOude tēn emēn enoichēsin ede- y dieisan, all᾽ orōntos mou pasan etolmōn asetheian. Eita parainesin eisagei kai symdoulēn. En" ponǭ kai mastigi "" (ē paideuthēti "5, Hierousalēm, mēpote apostę̄ hē psychē mou apo sou, kai poiēsō se adaton gēn, hētis hou chatoichēthēsetai. Tēn arrhēton tou Despotou philanthrōpian kai tauta dēloi apeilōn gar autę̄ to skythrōpa, Epeidē de tēn eisēgēsin ouk edechonto, trygētas. men kalei tou? polemious " entelletai de autoi? hapantas "d autous synagagein, hōs ampelou karpon, kai tēn aitian didaskei. ". Pros tina «lalēsō, kai diamartyrōmai", kai akousetai? ᾿Idou aperitmēta ta ōta hautōn, kai ou dynantai" akouein "d. ᾿Idou to rhēma" Kyriou egeneto autois eis ogeidismon " ou 5 mē boulēthōsin auto akousai 5". ᾿Aperitmēta hōta kalei ta adiakritōs panta dechomena. Toioutoi ēsan B kai houtoi" ta para tōn pseudoprophētōn prospheromena terpna onta rhądiōs dechomenoi, tois theiais logoi? prosechein 5. ouk ēthelon, all᾽ echōmǭdoun kai diechleuazon tous prophētas. Eita didaskei tēn tēs
He commands those of the tribe of Benjamin (it was joined to that of Judah) to sound the trumpet and be ready for battle, since the enemies from the north are rushing against Jerusalem. He calls her beautiful and delicate: beautiful because of the beauty of her buildings, delicate because of the luxurious living of those who dwell in her. 3. "Shepherds will come, and their flocks, and they will pitch tents against her, and each will shepherd with his hand." He calls shepherds the kings who came with Nebuchadnezzar, and flocks the armies that served under them; and by these words he has indicated the siege of the city. Then he speaks also of the battle lines at noon, the evening attacks and the night assaults; and he bids them cut her down like a fruitless forest, for she is wholly false in her oppression; and this agrees with what was said before. 7. "As a cistern cools its water, so she cools her wickedness." The city dedicated to God, which received those who were living in lawlessness, ought to have taught good order; but now she is accused of the opposite: that she became a teacher of impiety, and as a cistern changes water to coldness, so she changed into wickedness those who came to her. By "the city" he means not the buildings but the inhabitants. "Impiety and misery will be heard in her, before my face continually." They did not even respect my dwelling there, but dared every impiety while I looked on. Then he brings in exhortation and counsel: 8. "Be disciplined by toil and the scourge, Jerusalem, lest my soul depart from you, and I make you an untrodden land that will not be inhabited." This too shows the Master's unspeakable love for humankind: he threatens her with grim things … But since they did not accept the counsel, he calls the enemies grape-gatherers, and commands them to gather them all like the fruit of a vine; and he teaches the reason: 10. "To whom shall I speak and testify, and he will hear? Behold, their ears are uncircumcised, and they cannot hear. Behold, the word of the Lord has become a reproach to them; they will not wish to hear it." He calls uncircumcised ears those that receive everything without discrimination. Such were these men too: they readily received the pleasant things offered by the false prophets, but would not attend to the divine words; they mocked and ridiculed the prophets instead. Then he teaches the …
Textual problem in this passage: see the notes.
Jer 6:1 (allusion, high confidence) · Jer 6:2 (allusion, high confidence) · Jer 6:3 (quotation, high confidence) · Jer 6:4 (allusion, high confidence) · Jer 6:5 (allusion, high confidence) · Jer 6:6 (allusion, high confidence) · Jer 6:7 (quotation, high confidence) · Jer 6:8 (quotation, high confidence) · Jer 6:9 (allusion, high confidence) · Jer 6:10 (quotation, high confidence)
Notes and citation
Summary: The northern kings besiege beautiful, luxurious Jerusalem, a city that taught wickedness instead of righteousness; God's warnings fall on uncircumcised ears that welcome only the false prophets.
- The comment paraphrases 6:1–2 and 6:4–6 ("cut her down like a fruitless forest" reflects 6:6). Words are lost in the scan after "he threatens her with grim things" (probably "in order to bring her to repentance") and at the end of the section; marked "…". The lemma of 6:9 is paraphrased. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column) inside the lemma; word split by OCR debris (Migne's Latin column)): ἰηγα ἴῃ ἰά ε Ετ ροἢ» ἴῃ οἱ βπαι δα πὴ} Νέα εἰ }ι:εἶδον βυ8ην. (ηγεπίμηϊ δι οι οἱ ἰδία 1}8 φιϑὲ δία ἦα δυο [τισι ἀδιπ αι! ϑίσην : Ἰμ| αἰ τ. «πη ρίολ8. οἱ ποῖ ὅλ. ῷ ἐπυίαηι, φίια ποθ ἱμἰιαϑίἐαδίίαν, Ἠιο λυ 6 πὶ ϑομμι! Α → ; ιεἴ ὁδί πὸ ἐπ νηὶ δὶ, ἰηεὐ δἰ. υἷα θοπα, εἰ απιδαίαί6 ἷπ θα: εἰ ἐιυσηῖοι θήσεται → ηθήσεται.
Cite (SBL): Theodoret, Comm. Jer. 6.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-1
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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.
6.11PG 81
ια΄, Τὸν “5 θυμόν μου ἐπλήρωσα “", καὶ ἐπέσχον, καὶ οὗ συνετέλεσα αὐτούς. ᾿Αντὶ τοῦ, "Ὥρμητα κολάσαι, καὶ οἴκτου πάλιν αὐτοὺς ἠξίωσα καὶ τε:δοῦς. ᾿Απειλεῖ δὲ κοινὴν καὶ νέοις καὶ πρεσδύται:. καὶ ἀνδράσι καὶ γυναιξὶ τιμωρίαν ἑπάξειν, ἐπειδῃ κοινῇ πάντες τὴν παρανομίαν ἢγάπησαν, καὶ οἱ τῆς ἱερωσύνης ἠξιωμένοι, μετὰ τῶν τὰ ψευδῆ προᾶγορεύειν τολμώντων. Λέγει δὲ καὶ τὰ ὑπὸ τούτων τον
ia΄, Ton “5 thymon mou eplērōsa “", kai epeschon, kai hou synetelesa autous. ᾿Anti tou, "Hōrmēta kolasai, kai oiktou palin autous ēxiōsa kai te:dous. ᾿Apeilei de koinēn kai neois kai presdytai:. kai andrasi kai gynaixi timōrian hepaxein, epeidę̄ koinę̄ pantes tēn paranomian ēgapēsan, kai hoi tēs hierōsynēs ēxiōmenoi, meta tōn ta pseudē proagoreuein tolmōntōn. Legei de kai ta hypo toutōn ton
11. "I filled up my wrath, and I held back, and did not make an end of them." That is: I rushed to punish, and again I counted them worthy of pity and compassion. He threatens to bring a common punishment on young and old, on men and women, since all alike loved the lawlessness, even those honored with the priesthood, together with those who dared to proclaim falsehoods. He tells also the … by these …
Jer 6:11 (quotation, high confidence) · Jer 6:12 (allusion, medium confidence) · Jer 6:13 (allusion, high confidence)
Notes and citation
Summary: God held back his wrath, but now threatens all, young and old, priests and false prophets, who loved lawlessness.
- The section breaks off in the scan, marked "…". 6:11b–13 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 6.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-11
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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.
6.14PG 81
ιδ΄, Καὶ ἰῶντο τὸ σύντριμμα τοῦ «λαοῦ " ἐπ' Εἰρήνη, εἰρήνη. Ἔπειτα κατ᾽ ἐρώτησιν" ε Καὶ“ ποῦ ἔστιν εἰρήνη; » Δέον, φησὶ, θεραπεύειν τὰ πάθη τοῖ; αὐστηροτέροις φαρμάκοις, ἐπέτριθην ταῦτα τῇ τῆς εἰρήνης ἐπαγγελίχ" ποῦ τοίνυν τῶν λόγων τὸ τέλος; ᾿Αντὶ γὰρ τῆς εἰρήνης πανωλεθρίαν ὁρῶσι. Δείκνυσι δὲ αὐτῶν καὶ τῆς “, ἀναιδείας ὑπερβολήν. Καταισχυνθέντες γὰρ, φησὶν, ὡς τὰ Ψευδῇ προειρηκότες, ἐρυθριᾷν οὐκ ἀνέχονται. Τοῦτο γὰρ λέγε!" καὶϊ5 τὴν ἀτιμίαν αὑτῶν οὖκ ἔγνωσαν. ᾿Αλλ' ὅμως τίσονσι, φησὶν, ἐν τ' χαιρῷ ὧν ἐτόλμησαν δίκας. « Ἐν καιρῷ γὰρ ἐπισκοπῆς αὐτῶν ἀσθενήσουσιν εἶπε 1" Κύριος. » Ἐντεῦθεν καὶ τῶν Ἰουδαίων τὴν Ὁ ἀπείθειαν διδάσκει, καὶ τῶν ἐθνῶν προκηρύττει τὴ" κλῆσιν. ᾿
id΄, Kai iōnto to syntrimma tou «laou " ep' Eirēnē, eirēnē. Epeita kat᾽ erōtēsin" e Kai“ pou estin eirēnē? » Deon, phēsi, therapeuein ta pathē toi? austēroterois pharmakois, epetrithēn tauta tę̄ tēs eirēnēs epangelich" pou toinyn tōn logōn to telos? ᾿Anti gar tēs eirēnēs panōlethrian horōsi. Deiknysi de autōn kai tēs “, anaideias hyperbolēn. Kataischynthentes gar, phēsin, hōs ta Pseudę̄ proeirēkotes, erythriąn ouk anechontai. Touto gar lege!" kaiï5 tēn atimian hautōn ouk egnōsan. ᾿All' homōs tisonsi, phēsin, en t' chairǭ hōn etolmēsan dikas. « En kairǭ gar episkopēs autōn asthenēsousin eipe 1" Kyrios. » Enteuthen kai tōn Ioudaiōn tēn Ho apeitheian didaskei, kai tōn ethnōn prokēryttei tē" klēsin. ᾿
14. "And they healed the fracture of my people, saying, Peace, peace." Then, by way of question: "And where is peace?" Whereas they ought, he says, to treat the diseases with harsher remedies, they aggravated them with the promise of peace. Where, then, is the fulfillment of their words? For instead of peace they see utter destruction. He shows also the excess of their shamelessness: put to shame, he says, as having foretold falsehoods, they cannot bring themselves to blush. For this is what he says: "and they did not know their dishonor." Nevertheless, he says, they will pay the penalty in due time for what they dared: "For in the time of their visitation they will be weak, says the Lord." From here he teaches the disobedience of the Jews and proclaims beforehand the calling of the nations.
Jer 6:14 (quotation, high confidence) · Jer 6:15 (quotation, high confidence)
Notes and citation
Summary: The false prophets soothed the people with "Peace, peace" instead of harsh remedies, and will be punished for their shameless lies.
Cite (SBL): Theodoret, Comm. Jer. 6.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-14
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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.
6.16PG 81
ις΄. Τάδε λέγει Κύριος 13" Στῆτε ἐπὶ ταῖς ὁδοῖς, καὶ ἴδετε" ἐρωτήσατε 1" τρίδους αἰωνίας "5, καὶ ἴδετε, ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίσατε" ἐν αὑτῇ, καὶ εὑρήσετε ἁγίασμα 15 ταῖς ψυχαῖς ὑμῶν. Ὅδοι μὲν πολλαὶ, οἱ ἅγιο! προφῆται " ὁδὸς δὲ ἀληθῶς ἀγαθὴ, αὐτὸς ὁ Κύριος ἡμῶν" ἀκούομεν γὰρ αὐτοῦ λέγοντος " « Ἐγώ εἶμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή.» ἐκάστη μέντοι τῶν προφητικῶν ὁδῶν εἰς ταύτην φέρει" καὶ γὰρ Μωσῆς ὁ νομοθέτης ταύτὴν" ὑποδείκνυσι, λέγων - « Προφήτην δ᾽ ὑμῖν ἀναστήπει Κύριος ὁ θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ" » καὶδ' τὰ ἑξῆς. Καὶ Δαδὶδ ὁ βασιλεὺς καὶ προφήτης, καὶ μέντο: καὶ Ἡσαΐας, καὶ Μικαίας, καὶ Ἐζεκιῆλ δι, καὶ ἕχαστος τῶν προφητῶν ταύτην ὑποδείκνυσι τὴν ὁδόν. Καὶ καθάπερ μία μὲν ὁδὸς, ἡ εἰς πὰς μεγίστας ἀπάγουσα πόλεις, ἣν βασίλειον καὶ βισΔιχὴν ὀνομάζειν εἰώθαμεν, εἰς δὲ ταύτην ἀτρατοί τίνες ἀπὸ κωμῶν ἐμδάλλουσι 58 καὶ ἀγρῶν" τος μία μὲν ἔστιν ἡ ὁδὸς ἡ ἀπάγουσα πρὸς Πατέρα, ὁ μονογενὴς ΥἹὸς τοῦ Θεοῦ - οἷον δὲ τινες ἀτραποὶ, οἱ μακάριοι προφῆται, εἰς ταύτην ἄγουσι τὴν ὁδὸν τοὺς δι᾽ αὐτῶν ὁδεύειν προαιρουμένους. Κελεύει τοίνυν Ἰουδαίοις ὁ προφητικὸς λόγος τὰς προφητικὰς ὁδοὺς ἐρευνῆσαι, καὶ δι' αὐτῶν μαθεῖν τὴν ἀγαθὴν ὁδὸν, καὶ ἐν αὐτῇ βαδίσαι. ᾿Αλλ᾽ ἀντιλέγουσι συνήθως, καὶ τὸ κελευσθὲν οὐ ποιοῦσιν. « Εἷτὴν γὰρ, φησὶν, Οὐ πορευσόμεθα. » ᾿Αλλ᾽ ὅμως καὶ ἑτέραν αὐτοῖς προσφέρει παραίνεσιν. ι΄, Καθέστηχα "" ἐφ᾽ ὑμᾶς σκοποὺς, ἀκούσατε τῆς φωγῆς τῆς σάλπιγγος. Σχοποὺς δὲ πάλιν αὐποὺς προφήτας ὀνομάζει" καὶ γὰρ τῷ Ἐζεκιήλ ψῆσι "ε Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ. » Σάλπγα δὲ καλεῖ τῶν ἀποστόλων τὸ κήρυγμα" προεθέσπισαν "Γ΄ δὲ καὶ τοῦτο οἱ κληθέντες σκοποί " ἀλλ᾽ ὅμως πάλιν ἀντιλέγουσιν Ἰουδαῖοι, καὶ ἄντικρυς ἀέγουσιν, ε Οὐκ ἀκουσόμεθα. » Δείξας τοίνυν τὴν τούτων ἀντιλογίαν, τῶν ἐθνῶν προλέγει τὴν εὐπείθειαν. ιη. Διὰ τοῦτο ἤχουσων 5 τὰ ἔθγη, καὶ οἱ ποιμαίνογτες τὰ ποίμνια ἐν αὐτοῖς ". Ποιμένας δὲ καλεῖ τοὺς τούτων ἡγουμένους, καὶ οὐ Βόνον τοὺς τῆς πνευματικῆς ἡγεμονίας ἠξιωμένους, ἀλλὰ καὶ τοὺς βασιλέας καὶ τοὺς ἄρχοντας " καὶ οὗτοι γὰρ τὸ φεῖον ἐδέξαντο κῆρυγμα " οὕτω καὶ οἱ θεῖοι ἀπόστολοι Βαρνάθας καὶ Παῦλος ἐποίησαν" εἴς τινα γὰρ εἰσελθόντες συναγωγὴν, καὶ πλεῖστα τοῖς Ἰουδαίοις διαἡεχθέντες, εἶτα τὴν ἀπείθειαν αὐτῶν χατιδόντες ἔφαν Ὑμῖν ἣν ἀναγκαῖον πρῶτον " λαληθῆναι τὸν λόγον τοῦ θεοῦ: ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους ἑαυτοὺς "' κρίνετε τῆς αἰωνίου ζωΐς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλχεν " ἡμῖν ὁ Κύριος; " Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ "} εἶνα! σε εἰς σωτηρίαν ἕως ἐτχάτοῦ τῆς γῆς "» συμύαίνει τοίνυν τῇ προῤῥῆσει ἡ ἔχθασις" ἐνταῦθα μέντοι ὁ προφητικὸς λόγος τοῖς ἀπειθοῦσιν Ἰουδαίοις ἀπειλεῖ τιμωρίαν τῇ ἀντιλογίᾳ ᾿ κατάλληλον " ἀπαγορεύει δὲ καὶ τὴν κατὶ γύμον λατρείαν.
is΄. Tade legei Kyrios 13" Stēte epi tais hodois, kai idete" erōtēsate 1" tridous aiōnias "5, kai idete, poia estin hē hodos hē agathē, kai badisate" en hautę̄, kai heurēsete hagiasma 15 tais psychais hymōn. Hodoi men pollai, hoi hagio! prophētai " hodos de alēthōs agathē, autos ho Kyrios hēmōn" akouomen gar autou legontos " « Egō eimi hē hodos, kai hē alētheia, kai hē zōē.» ekastē mentoi tōn prophētikōn hodōn eis tautēn pherei" kai gar Mōsēs ho nomothetēs tautēn" hypodeiknysi, legōn - « Prophētēn d᾽ hymin anastēpei Kyrios ho theos hēmōn ek tōn adelphōn hymōn, hōs eme" » kaid' ta hexēs. Kai Dadid ho basileus kai prophētēs, kai mento: kai Hēsaïas, kai Mikaias, kai Ezekiēl di, kai hechastos tōn prophētōn tautēn hypodeiknysi tēn hodon. Kai kathaper mia men hodos, hē eis pas megistas apagousa poleis, hēn basileion kai bisDichēn onomazein eiōthamen, eis de tautēn atratoi tines apo kōmōn emdallousi 58 kai agrōn" tos mia men estin hē hodos hē apagousa pros Patera, ho monogenēs HuIos tou Theou - hoion de tines atrapoi, hoi makarioi prophētai, eis tautēn agousi tēn hodon tous di᾽ autōn hodeuein proairoumenous. Keleuei toinyn Ioudaiois ho prophētikos logos tas prophētikas hodous ereunēsai, kai di' autōn mathein tēn agathēn hodon, kai en autę̄ badisai. ᾿All᾽ antilegousi synēthōs, kai to keleusthen ou poiousin. « Heitēn gar, phēsin, Ou poreusometha. » ᾿All᾽ homōs kai heteran autois prospherei parainesin. i΄, Kathestēcha "" eph᾽ hymas skopous, akousate tēs phōgēs tēs salpingos. Schopous de palin aupous prophētas onomazei" kai gar tǭ Ezekiēl psēsi "e Skopon dedōka se tǭ oikǭ Israēl. » Salpga de kalei tōn apostolōn to kērygma" proethespisan "G΄ de kai touto hoi klēthentes skopoi " all᾽ homōs palin antilegousin Ioudaioi, kai antikrys aegousin, e Ouk akousometha. » Deixas toinyn tēn toutōn antilogian, tōn ethnōn prolegei tēn eupeitheian. iē. Dia touto ēchousōn 5 ta ethgē, kai hoi poimainogtes ta poimnia en autois ". Poimenas de kalei tous toutōn hēgoumenous, kai ou Bonon tous tēs pneumatikēs hēgemonias ēxiōmenous, alla kai tous basileas kai tous archontas " kai houtoi gar to pheion edexanto kērygma " houtō kai hoi theioi apostoloi Barnathas kai Paulos epoiēsan" eis tina gar eiselthontes synagōgēn, kai pleista tois Ioudaiois diaēechthentes, eita tēn apeitheian autōn chatidontes ephan Hymin hēn anankaion prōton " lalēthēnai ton logon tou theou: epeidē de apōtheisthe auton, kai ouk axious heautous "' krinete tēs aiōniou zōïs, idou strephometha eis ta ethnē. Houtō gar entetalchen " hēmin ho Kyrios? " Tetheika se eis phōs ethnōn, tou "} eina! se eis sōtērian heōs etchatou tēs gēs "» symyainei toinyn tę̄ prorrhēsei hē echthasis" entautha mentoi ho prophētikos logos tois apeithousin Ioudaiois apeilei timōrian tę̄ antilogią ᾿ katallēlon " apagoreuei de kai tēn kati gymon latreian.
16. "Thus says the Lord: Stand at the ways, and see; ask for the eternal paths, and see which is the good way, and walk in it, and you will find sanctification for your souls." The ways are many: the holy prophets. But the truly good way is our Lord himself; for we hear him saying: "I am the way, and the truth, and the life." Each of the prophetic ways, however, leads to this one. For Moses the lawgiver points to it when he says: "The Lord our God will raise up for you a prophet from among your brothers, like me," and what follows. And David the king and prophet, and Isaiah too, and Micah, and Ezekiel, and every one of the prophets points out this way. And just as there is one road that leads to the greatest cities, which we usually call the royal or public road, and into it run certain paths from villages and fields, so there is one way that leads to the Father, the only-begotten Son of God; and the blessed prophets, like certain paths, lead into this way those who choose to travel by them. So the prophetic word bids the Jews search the prophetic ways, and through them learn the good way and walk in it. But they contradict as usual, and do not do what was commanded. "For they said," he says, "We will not walk in it." Nevertheless he offers them another exhortation too: 17. "I have set watchmen over you; hear the sound of the trumpet." Again he names the prophets watchmen; for he says to Ezekiel too: "I have made you a watchman for the house of Israel." He calls the preaching of the apostles the trumpet; and those called watchmen foretold this too. But again the Jews contradict, and say outright: "We will not hear." Having shown their contradiction, he foretells the ready obedience of the nations: 18. "Therefore the nations heard, and those who shepherd the flocks among them." He calls their leaders shepherds, not only those honored with spiritual leadership but also the kings and the rulers; for these too received the divine preaching. So too the divine apostles Barnabas and Paul did: having entered a certain synagogue and argued at great length with the Jews, and then seeing their disobedience, they said: "It was necessary that the word of God be spoken first to you; but since you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the nations. For so the Lord has commanded us: I have set you as a light of the nations, that you may be for salvation to the end of the earth." The outcome, then, agrees with the prediction. Here, however, the prophetic word threatens the disobedient Jews with a punishment fitting their contradiction; and it forbids also the worship according to the law.
Jer 6:16 (quotation, high confidence) · John 14:6 (quotation, high confidence) · Deut 18:15 (quotation, high confidence) · Jer 6:17 (quotation, high confidence) · Ezek 3:17 (quotation, high confidence) · Ezek 33:7 (allusion, medium confidence) · Jer 6:18 (quotation, high confidence) · Acts 13:46 (quotation, high confidence) · Acts 13:47 (quotation, high confidence) · Isa 49:6 (quotation, medium confidence) · Jer 6:19 (allusion, medium confidence)
Notes and citation
Summary: The many prophetic paths lead to the one good way, Christ; Israel refused to walk in it and to heed the watchmen, and so the nations and their rulers received the gospel, as Paul and Barnabas declared.
- Quotations: John 14:6; Deut 18:15; Ezek 3:17 (33:7); Acts 13:46–47 (Isa 49:6). Theodoret's reading of the Jews' refusal and of the ending of the law's worship is translated as written. Migne's footnotes and the debris of his Latin column, which interrupt the lemma of 6:16 and the quotation of Acts 13, have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) inside the lemma; Migne's footnotes and Latin debris, with a repeated line; OCR debris (Migne's Latin column)): 88 ἄπ, αὖτ. Ὠδ5. ἴη Β. 8. ῥῇμα, Β ὄνομα. προσφέρειν. τ φυθ4η86 ς. 8, 11, ἰῃ ον. 4 καὶ τα οὶ ποροίηι, 1. Β εἰς καιρόν. 43 πῆς. δ. δια. χ, ἂκ. [14 ΑἸοχ. ᾿ 40 οὐ --- ἀκ. “8 Τὸν --- αὐτούς. Ποῦτ, ἵνα ὁ ἐξ, με. 9.65. ἴθ δῖ δύν. [ὰ ΑΙ4. οἱ σοπρ!. ὅδ ἐὰν ᾿ 61 ἀκ, θο5. ἰη Β. 46. ἐπ, ἀτ. 65. Ἰὸ χχὶ --- ἔγνωσαν. τὸ αὶ λέγει, 75 Κύρ. → ; ὑπ 681 νἷα, απ. ἀσεὶ! δά Το δ πὶ οἱ Β ΕΠΐὰ 5 Βοῖ : ἂὲ [οδιὶ ΡΓΟΡΙΟΙ δ:, νϑία 1 θην! αἰιἀμ τὸ ραοἱ οἱ δ 5, 4}, πὶ νους παγ'ε → ; Ὁ «Πε] νογθιτ θοΐ : δε υοπίαπι τρο! 158. ΜΠ, οἵ → ; Ῥοϑι! τὲ "πολ σοι ἰτΠ|, τ 515 ᾿υθη ροηζίθι, εἴ ἃ χροὶ. αἰ, 17; χη, Ὁ. Ἢ ἀγ, 114 αυοηπς ἰηἴγα, 1. 6. ϑ8ά ςοὐ. γαϊ!. δ λϑνοὶ ἁγνισμόν, ΑἸαχ. οἱ Β ἁγιασμόν. Βοῦτν. οἰ. τις 92; οἵ ὁ. γι, 51. χ᾿ τὶ ἐξ. Β αὐτοῦ ἀκούσεσθε, ἰδ, “ἐν αὖτ, μι Μ πίνω, φαΐ ργὸ ποϑβίγα ἰδεῖ. ἰνῶν, θ65, ἴῃ Β., δ )οδιι. σιν, 6. ς ἃ θε. μι οἰπί, αὐ πο 80 υπὶ αυἱ αὐτὴ 60 πη! Πα ἰμὶ- 165 οὐ ΐψιο, εἴ ὧς δἰ Ἀλς ιν ταῦὶ τᾷ εἰς φῶς ἐθνῶν, τοῦ εἶναί σε → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 6.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-16
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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.
6.20PG 81
χ'. Ἱνατί μοι Δἰδανον ἐκ Σαδὰ θέρεις, καὶ κινάμωμον ἐκ γῆς μακρόθεν; Τὰ ὁιἰοκαυτώματα ὑμῶν οὐκ ἔστι δεκτὰ, καὶ αἱ θυσίαι ὑμῶν οὐκ δὲ καὶ ἡνίχα ὁ νόμος ἐκράτει͵ περιττὰ ταῦτα ἐνομίσθη, μάτην ᾽" μεμήνασιν Ἴουδαῖοι, μετὰ τὴν τοῦ νόμον παῦλαν τοῖς τοῦ νόμου περιττοῖς ὡς ἀναγκαίοις ἐνασχολούμενοι. Προλέγει δὲ πάλιν τὴν ἀσθένειαν ἧ συνεξύγησαν 'ἷ, οὐ μόνον δουλεύειν ἐναντιούμενοι "δ, ἀλλὰ καὶ μυσαροὶ πᾶσι φαινόμενοι. Ἐντεῦθεν μεταφέρει τὴν προφητείαν ἐπὶ τὸν Βαδυλώνιον, καὶ τοὺς ἐπιστρατεύσαντα; σὺν αὐτῷ βασιλέας, καὶ διηγεῖται αὐτῶν τὴν ἰσχὺν, καὶ τὴν πανοπλίαν, καὶ τὸ ἀπηνὲς καὶ θηριῶδες τῆς γνώμης. Λέγει δὲ καὶ τὴν τούτων δειλίαν.
ch'. Hinati moi Didanon ek Sada thereis, kai kinamōmon ek gēs makrothen? Ta hoiiokautōmata hymōn ouk esti dekta, kai hai thysiai hymōn ouk de kai hēnicha ho nomos ekratei͵ peritta tauta enomisthē, matēn ᾽" memēnasin Ioudaioi, meta tēn tou nomon paulan tois tou nomou perittois hōs anankaiois enascholoumenoi. Prolegei de palin tēn astheneian hē synexygēsan 'hi, ou monon douleuein enantioumenoi "d, alla kai mysaroi pasi phainomenoi. Enteuthen metapherei tēn prophēteian epi ton Badylōnion, kai tous epistrateusanta? syn autǭ basileas, kai diēgeitai autōn tēn ischyn, kai tēn panoplian, kai to apēnes kai thēriōdes tēs gnōmēs. Legei de kai tēn toutōn deilian.
20. "Why do you bring me frankincense from Sheba, and cinnamon from a far land? Your whole burnt offerings are not acceptable, and your sacrifices have not …" … even when the law was in force these things were held to be superfluous, the Jews are mad in vain, busying themselves after the ending of the law with the law's superfluous things as if they were necessary. He foretells again the weakness to which they were yoked, not only serving their adversaries but also appearing loathsome to all. From here he turns the prophecy to the Babylonian and the kings who marched with him, and describes their strength, their full armor, and the harsh and bestial cast of their minds. He tells also the cowardice of these.
Textual problem in this passage: see the notes.
Jer 6:20 (quotation, high confidence) · Jer 6:21 (allusion, medium confidence) · Jer 6:22 (allusion, high confidence) · Jer 6:23 (allusion, high confidence)
Notes and citation
Summary: God rejects incense and sacrifices; Theodoret applies this to Jewish observance after the law's end, then turns to the might of the Babylonian invaders.
- Words are lost in the scan at the end of the lemma ("pleased me") and at the start of the comment (probably "If"), marked "…". Theodoret's polemic against Jewish observance of the law after Christ is translated as written. "Not only serving their adversaries" translates a damaged phrase (δουλεύειν ἐναντιούμενοι) by its probable sense. 6:21–23 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 6.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-20
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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.
6.24PG 81
κδ΄. Παρελύθησαν γὰρ, φησὶν, αἱ χεῖρες ἡμῶν, θλίψις κατέσχεν ἡμᾶς, ὠδῖνες ὡς τικτούσης. Καὶ παρακελεύεται μὴ προκύπτειν τῶν πόλεων, ὡς τῶν πολεμίων προχαθημένων. Παρακελεύεται ζὲ τῇ Ἱερουσαλὴμ καὶ σάκκον περιθαλέσθαι, καὶ ταῖς κεφαλαῖς κόνιν ἐπιδαλεῖν, καὶ μονογενοῦς παιδὴς μιμήσασθαι πένθος. Εἶτα τῷ προφήτῃ παρεγγυξ τὰ; τούτων παρανομίας ἰδεῖν.
kd΄. Parelythēsan gar, phēsin, hai cheires hēmōn, thlipsis kateschen hēmas, ōdines hōs tiktousēs. Kai parakeleuetai mē prokyptein tōn poleōn, hōs tōn polemiōn prochathēmenōn. Parakeleuetai ze tę̄ Hierousalēm kai sakkon perithalesthai, kai tais kephalais konin epidalein, kai monogenous paidēs mimēsasthai penthos. Eita tǭ prophētę̄ parengyx ta? toutōn paranomias idein.
24. "For our hands have become weak," he says; "affliction has seized us, pangs as of a woman in labor." And he bids them not to peer out of the cities, since the enemies are lying in wait. He bids Jerusalem also to put on sackcloth, sprinkle dust on their heads, and imitate the mourning for an only son. Then he charges the prophet to look into their lawless deeds.
Jer 6:24 (quotation, high confidence) · Jer 6:25 (allusion, high confidence) · Jer 6:26 (allusion, high confidence)
Notes and citation
Summary: Terror seizes the people, who are told to stay within the cities and mourn as for an only son.
- 6:25–26 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 6.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-24
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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.
6.27PG 81
κζ΄, Δοκιμαστὴν γὰρ", φησὶ, δέδωκά σε ἐν' λαῷ μου συγκχεκχλεισμένῳ᾽ καὶ" γγώσῃ ἐν τῷ δοκιμάσαι σε τὴν ὁδὸν αὑτῶν. 'Ἀντὶ τοῦ, 0 χάμνῃς περινοστῶν πόλεις πολλὰς καὶ ἀγρούς" ἐν γὰρ τῇ Ἱερουσαλὴμ πάντες εἰσὶ συνηθροισμένοι διὰ τὸν πόλεμον. Ἐπιδείκνυσι δὲ αὐτῷ ᾿ τῆς γνώμης χη. Πάντες ἀνήχοοι, πορευόμενοι σκοιἰιῶς, ὡς χαικὸς καὶ σίδηρος. Πάντες διερθαρμένοι" εἰσίν. ᾿Αντὶ τοῦ, χίόδηλο:!, οὐδὲν δόκιμον ἔχοντες.
kz΄, Dokimastēn gar", phēsi, dedōka se en' laǭ mou synkchekchleismenǭ᾽ kai" ngōsę̄ en tǭ dokimasai se tēn hodon hautōn. 'Anti tou, 0 chamnę̄s perinostōn poleis pollas kai agrous" en gar tę̄ Hierousalēm pantes eisi synēthroismenoi dia ton polemon. Epideiknysi de autǭ ᾿ tēs gnōmēs chē. Pantes anēchooi, poreuomenoi skoiiiōs, hōs chaikos kai sidēros. Pantes diertharmenoi" eisin. ᾿Anti tou, chiodēlo:!, ouden dokimon echontes.
27. "For I have given you," he says, "as an assayer among my people shut in, and you will know when you test their way." That is: you need not toil going round many cities and fields, for all of them are gathered in Jerusalem because of the war. He shows him their cast of mind: 28. "All are disobedient, walking crookedly, as bronze and iron; all are corrupted." That is: counterfeit, having nothing genuine.
Jer 6:27 (quotation, high confidence) · Jer 6:28 (quotation, high confidence)
Notes and citation
Summary: Jeremiah is made an assayer of the besieged people and finds them all base metal.
Cite (SBL): Theodoret, Comm. Jer. 6.27 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-27). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-27
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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.
6.29PG 81
κθ΄, Ἐξέλιπε" φυσητὴρ ἀπὸ πυρός " ἐξέλιπε καλεῖ τὸν παιδευτιχὸν λόγον " πῦρ δὲ καὶ μόλιδδον τὴν τιμωρίαν αὐτὴν " φυσητῆρα δὲ, τὴν θείαν ἀπόφασιν, δι᾽ ἧς ἡ τιμωρία προσφέρεται. Εἰώθασι δὲ καὶ οἱ τοῦ ἀργύρου τεχνῖται, τὸν ἄργυρον καθαίρειν βιν" ὥστε διὰ τούτου δαπανῆσαι τὸ χίδδηλον. Λέγει τοίνυν ὁ Δεσπότης, ὅτι Παντοδαπαῖς ἐχρησάμην μεθόδοις, μεταδαλεῖν αὑτοὺς θέλων, καὶ διαφόρους παιδείας ἐπήνεγκα, καὶ ἀνιάτω; διάκεινται. Ὅθεν ἐπάγει
kth΄, Exelipe" physētēr apo pyros " exelipe kalei ton paideutichon logon " pyr de kai moliddon tēn timōrian autēn " physētēra de, tēn theian apophasin, di᾽ hēs hē timōria prospheretai. Eiōthasi de kai hoi tou argyrou technitai, ton argyron kathairein bin" hōste dia toutou dapanēsai to chiddēlon. Legei toinyn ho Despotēs, hoti Pantodapais echrēsamēn methodois, metadalein hautous thelōn, kai diaphorous paideias epēnenka, kai aniatō? diakeintai. Hothen epagei
29. "The bellows has failed from the fire; … has failed." He calls … the disciplining word; fire and lead, the punishment itself; and the bellows, the divine sentence through which the punishment is applied. Silversmiths usually purify silver …, so as to consume the dross by this means. So the Master says: I have used every kind of method, wishing to change them, and I have brought various disciplines upon them, and they remain incurable. Hence he adds:
Textual problem in this passage: see the notes.
Jer 6:29 (quotation, high confidence)
Notes and citation
Summary: Like silver that the refiner's fire cannot purge, the people remained incurable despite every discipline.
- Words are lost in the scan in the lemma ("the lead has failed") and the comment ("He calls [the bellows?] …"; "purify silver [with lead and fire]"), marked "…". Migne's footnotes at the end have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus)): ἴα Ῥε μάτ. θ65. ἰα Β., 5 συνεζ. Β ῥγαηϊ. νῦν. δι δχρίογδίοτίδιη [εἰ (6 ἴῃ {" αν. Αῇ. ' ᾽ 5 καὶ --- αὐτῶν. Ἀεε. ἰεοῖ, καὶ γνώ σαι με τὴν ὁδὸν αὐτῶν. Ηοῦτ. υἱ σοξιοβεδβ οἱ μο!. με ἐν τῷ ὄοχι- Ἰ οὐκ, ἐτ. Ηδῦγ, ἤθη τυ} → .
Cite (SBL): Theodoret, Comm. Jer. 6.29 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-29). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-29
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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.
6.30PG 81
λ΄, ᾿Αργύριον ἀποδεδοχιμασμένον καλέσατε αὐτοὺς, ὅτι ἀπεδοχίμασεν αὐτοὺς Κύριος ὁ Θεύς 5. Ἐπέμεινε τῇ τροπῇ. Οὐδεμία, φησὶ, μηχανὴ τῆς τούτων πονηρίας περιεγένετο " ταῦτα δὲ λέγει, οὐ -ἧς φύσεως: κατηγορῶν, ἀλλὰ τῆς προαιρέσεως " τῆς γὰρ φύστως αὐτὸς ποιητὴς, οὐκ ἂν δὲ ἧς ἐποίησε κατηγόρησε -“ τῆς δὲ προαιρέσεως ἐκεῖνοι δημι-
l΄, ᾿Argyrion apodedochimasmenon kalesate autous, hoti apedochimasen autous Kyrios ho Theus 5. Epemeine tę̄ tropę̄. Oudemia, phēsi, mēchanē tēs toutōn ponērias periegeneto " tauta de legei, ou -hēs physeōs: katēgorōn, alla tēs proaireseōs " tēs gar phystōs autos poiētēs, ouk an de hēs epoiēse katēgorēse -“ tēs de proaireseōs ekeinoi dēmi-
30. "Call them rejected silver, for the Lord God has rejected them." He has kept to the figure. No device, he says, got the better of their wickedness. He says this accusing not their nature but their will; for he himself is the maker of their nature, and would not accuse what he made; but of their will they are the craftsmen …
Jer 6:30 (quotation, high confidence)
Notes and citation
Summary: The people are rejected silver; God blames not the nature he made but their own choice.
- Theodoret distinguishes nature (φύσις), made by God, from free choice (προαίρεσις), of which human beings are the authors. The section breaks off in the scan.
Notes on the original text
- Digital text corrected (word split by a marginal reference): αὖ- Α ΥὙὟεκβ. 50. τοὺς → αὐτοὺς.
Cite (SBL): Theodoret, Comm. Jer. 6.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/6-30
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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.
Chapter 7
7.1PG 81
Μετὰ ταῦτα διδάσκει ὁ προφήτης ὡς ἐχελεύθη στῆναι μὲν ἐν ταῖς πύλαις τοῦ θείου νεὼ, πᾶσι δὲ πῶς εἰσιοῦσι τὸν προφητικὸν λόγον προσενεγκεῖν " εἶχε δὲ οὗτος συμθουλὴν, καὶ ὑπόσχεσιν ἀγαθῶν. γ᾽. Διορθώσατε" τὰς ὁδοὺς ὑμῶν, καὶ τὰ ἐπιτηδεύματα ὑμῶν, καὶ κατοιχιῶ ὑμᾶς ἐν τῷ τόπῳ τούτῳ. Κατηγορεῖ δὲ καὶ τῆς ψευδοῦς προφη- «εἰας. δ, Μὴ πεποίθατε γὰρ, φησὶν, ἐφ᾽ ἑαυτοῖς "5, ἣ ἐπὶ λόγοις γιευδέσιν " ὅτι" παράπαν "3 οὐκ ὧφε- Κυρίου, ναὸς." Κυρίου ἐστίν. Ἐξαπατῶντες γὰρ αὐτοὺς ἔλεγον, Πῶς δυνατόν τινα τοῦ θείου μὲν "" νεὼ περιγενέσθαι; Αὐτὸς δὲ αὐτοῖς παρεγγνᾷ μὴ τούτοις τοῖς λόγοις θαῤῥεῖν - ἀλλ᾽ ἀσπάπασθαι τὴν ἐπὶ τὸ χρεῖττον τοῦ βίου μεταδολὴν, καὶ κρίσεις "ὃ φοβεῖσθαι, καὶ κηδεμονίας ἀξιῶσαι τοὺς ταύτης δεομένους, καὶ παύσασθαι τῆς προτέρας μιαιφονίας, καὶ τῆς τῶν εἰδώλων θεραπείας. Ταῦτα γὰρ, φησὶ, ποιοῦντες, οὐκ ἔσεσθε μέτοιχοι, ἀλλ᾽ ἐπὶ τῆς πατρῴας μενεῖτε γῆς. Ταναντία δὲ τολμῶντες, καὶ διὰ ῦ πάσης παρανομίας ὁδεύοντες, τρυγήσετε"" λους τῶν ἐπιτηδευμάτων καρπούς “ οὐ γὰρ εἰς τὴν ψευδῆ μεταμέλειαν ἀποδλέπω, ἀλλ᾽ οὐδὲ τῶν ψευδῶν ἀνέχομαι λόγων " ὁρῶ γὰρ ἅπαντα τὰ γινόμενα. Ἰδοὺ γὰρ, φησὶν, ἐγὼ ἑώρακα, λέγει Κύριος. » Οὐκ ἀνέξομαι δὲ οὐδὲ τὸν ἀφιερωμέναν μοι οἶκον λῃστῶν εἶναι καταγώγιον. Εἶτα ἀπὸ τῶν γεγενημένων τιιὖ, Ὅτι πορεύθητε εἰς τὸν οἶκόν " μου τὸν ἐν Σιὼμ", οὗ κατεσκήνωσα τὸ ὄνομα μου ἐκεῖ ἔμαροσθεν, καὶ ἴδετε ἃ ἐποίησα αὐτῷ ἀπὸ προσὦχπου κακίας λαοῦ μου Ἰσραήλ. Ὃ "" Σιλὼμ χωβίον ἐστὶν ἐν ταῖς δέκα φυλαῖς διακεΐμενον " τῶν δὲ καὶ τοῦτο, Παρακελεύεται τοίνυν ὁ Δεσπότης, μὴ τῷ ναῷ θαῤῥεῖν, ἀλλὰ τῇ κατὰ νόμον ζωῇ. Οὗ δὴ χάριν ἐπάγει, ὅτι καὶ ὁ οἶκος τὰ αὐτὰ πείσεται, καὶ αὐτοὶ τὴν τῶν ἀδελφῶν αὐτῶν δέξονται τιμωρίαν.
Meta tauta didaskei ho prophētēs hōs echeleuthē stēnai men en tais pylais tou theiou neō, pasi de pōs eisiousi ton prophētikon logon prosenenkein " eiche de houtos symthoulēn, kai hyposchesin agathōn. g᾽. Diorthōsate" tas hodous hymōn, kai ta epitēdeumata hymōn, kai katoichiō hymas en tǭ topǭ toutǭ. Katēgorei de kai tēs pseudous prophē- «eias. d, Mē pepoithate gar, phēsin, eph᾽ heautois "5, hē epi logois gieudesin " hoti" parapan "3 ouk hōphe- Kyriou, naos." Kyriou estin. Exapatōntes gar autous elegon, Pōs dynaton tina tou theiou men "" neō perigenesthai? Autos de autois parengną mē toutois tois logois tharrhein - all᾽ aspapasthai tēn epi to chreitton tou biou metadolēn, kai kriseis "ho phobeisthai, kai kēdemonias axiōsai tous tautēs deomenous, kai pausasthai tēs proteras miaiphonias, kai tēs tōn eidōlōn therapeias. Tauta gar, phēsi, poiountes, ouk esesthe metoichoi, all᾽ epi tēs patrǭas meneite gēs. Tanantia de tolmōntes, kai dia y pasēs paranomias hodeuontes, trygēsete"" lous tōn epitēdeumatōn karpous “ ou gar eis tēn pseudē metameleian apodlepō, all᾽ oude tōn pseudōn anechomai logōn " horō gar hapanta ta ginomena. Idou gar, phēsin, egō heōraka, legei Kyrios. » Ouk anexomai de oude ton aphierōmenan moi oikon lę̄stōn einai katagōgion. Eita apo tōn gegenēmenōn tiiy, Hoti poreuthēte eis ton oikon " mou ton en Siōm", hou kateskēnōsa to onoma mou ekei emarosthen, kai idete ha epoiēsa autǭ apo prosōchpou kakias laou mou Israēl. Ho "" Silōm chōbion estin en tais deka phylais diakeïmenon " tōn de kai touto, Parakeleuetai toinyn ho Despotēs, mē tǭ naǭ tharrhein, alla tę̄ kata nomon zōę̄. Hou dē charin epagei, hoti kai ho oikos ta auta peisetai, kai autoi tēn tōn adelphōn autōn dexontai timōrian.
After this the prophet teaches that he was commanded to stand at the gates of the divine temple and to deliver the prophetic word to all who went in. It contained counsel and a promise of good things: 3. "Amend your ways and your practices, and I will make you dwell in this place." He also accuses the false prophecy: 4. "For do not trust," he says, "in yourselves, or in lying words, for they will not profit you at all … of the Lord, it is the temple of the Lord." For in deceiving them they said: How is it possible for anyone to overcome the divine temple? But he charges them not to take courage from these words, but to embrace a change of life for the better, to fear the judgments, to count those who need care worthy of it, and to cease from their former bloodshed and from the worship of idols. For if you do this, he says, you will not be exiles, but will remain in your ancestral land; but if you dare the opposite and travel by every kind of lawlessness, you will harvest … fruits of your practices. For I do not look to a false repentance, nor do I tolerate false words; for I see all that is done. "For behold," he says, "I have seen, says the Lord." Nor will I tolerate the house dedicated to me being a lodging of robbers. Then from what had happened … 12. "For go to my house in Shiloh, where I made my name dwell before, and see what I did to it because of the wickedness of my people Israel." Shiloh is a place lying within the ten tribes … and this too. So the Master exhorts them to trust not in the temple but in a life according to the law. For this reason he adds that the house too will suffer the same things, and they will receive the punishment of their brothers.
Textual problem in this passage: see the notes.
Jer 7:2 (allusion, high confidence) · Jer 7:3 (quotation, high confidence) · Jer 7:4 (quotation, high confidence) · Jer 7:6 (allusion, high confidence) · Jer 7:7 (allusion, high confidence) · Jer 7:9 (allusion, medium confidence) · Jer 7:11 (quotation, high confidence) · Jer 7:12 (quotation, high confidence) · Ps 78:60 (77:60 LXX) (allusion, low confidence) · Jer 7:14 (allusion, high confidence)
Notes and citation
Summary: At the temple gate Jeremiah warns that trusting in "the temple of the Lord" is a lie; only a changed life will save them, for the temple can become like ruined Shiloh.
- Words are lost in the scan in the lemma of 7:4 ("saying: The temple of the Lord, the temple"), in "you will harvest [evil?] fruits", after "from what had happened" (probably "he teaches"), and after the note on Shiloh (probably on the tabernacle that stood there and its fate); marked "…". The comment paraphrases 7:5–11 ("a den of robbers", 7:11; cf. Matt 21:13) and 7:13–15. Shiloh: 1 Sam 4; Ps 78:60.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column)): Ὦ ϑέξίτα, οἱ τούτῳ → τούτῳ.
Cite (SBL): Theodoret, Comm. Jer. 7.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-1
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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.
7.10PG 81
ι΄, ᾿Αποῤῥίψω γὰρ ὑμᾶς ἀπὸ προσώπου μου, καθὼς ἀπέῤῥιψα τοὺς ἀδειϊφοὺς ὑμῶν, ἅπαν "» τὸ σπέρμα τῶν υἱῶν Ἰσραή. ᾿Απαγορεύει δὲ καὶ τῷ … « Οὐ γὰρ ἀχούσομα!ΐ σου, φησὲ ν Καὶ διζσχων, ὡς δικαίως αὐτοὺς ἀποστρέφεται, ἐτἤγαγεν ". ιξ', τη. Ἦ οὐκ ὁρᾷς, τί οὗτοι" ποιοῦσιν ἐν" ταῖς πόλεσιν Ἰούξα, καὶ ἐν ταῖς διόδοις" Ἱεροισαλήμ; Οἱ υἱοὶ αὐτῶν πατέρες αὐτῶν καίουσι πῦρ, καὶ αἱ γυναῖκες αὐ. τῶν τρίδουσι στέαρ"", τοῦ ποιῆσαι χαυῶγνας τῇ στρατιᾷ "" τοῦ οὐραγοῦ" καὶ ἔσπεισαν σπονδὰς θεοῖς ἑτέροις 5, εἶχον ἀσταφίδας, καὶ φοίνικας, καὶ ἕτερά τοιαῦτα, ταῦτα δὲ τοῖς εἰδώλοις προσέφερον. Πεῤ τούτων δὲ καὶ δι᾽ ἑτέρου προφήτου φησί" « Καὶ " ἐφίλουν πέμματα μετὰ σταφίδων. » Λέγει τοίνυν τῷ προφήτῃ, Μὴ δυσχεράνῃς, ὡς μὴ πείθων με τῇ πανδημεὶ τῆς τῶν δαιμόνων θεραπείας φροντίζοντε;. Ἔπειτα δείκνυσιν, ὡς αὐτὸς μὲν οὐδεμίαν ἐκ τῖς τούτων παρανομίας δέχεται βλάδην, αὑτοὶ δὲ διὰ παύτης ἐπισπῶνται τὸν ὄλεθρον. Καί φησι "
i΄, ᾿Aporrhipsō gar hymas apo prosōpou mou, kathōs aperrhipsa tous adeiïphous hymōn, hapan "» to sperma tōn huiōn Israē. ᾿Apagoreuei de kai tǭ … « Ou gar achousoma!ï sou, phēse n Kai dizschōn, hōs dikaiōs autous apostrephetai, etēgagen ". ix', tē. Ē ouk horąs, ti houtoi" poiousin en" tais polesin Iouxa, kai en tais diodois" Hieroisalēm? Hoi huioi autōn pateres autōn kaiousi pyr, kai hai gynaikes au. tōn tridousi stear"", tou poiēsai chauōgnas tę̄ stratią "" tou ouragou" kai espeisan spondas theois heterois 5, eichon astaphidas, kai phoinikas, kai hetera toiauta, tauta de tois eidōlois prosepheron. Per toutōn de kai di᾽ heterou prophētou phēsi" « Kai " ephiloun pemmata meta staphidōn. » Legei toinyn tǭ prophētę̄, Mē dyscheranę̄s, hōs mē peithōn me tę̄ pandēmei tēs tōn daimonōn therapeias phrontizonte?. Epeita deiknysin, hōs autos men oudemian ek tis toutōn paranomias dechetai bladēn, hautoi de dia pautēs epispōntai ton olethron. Kai phēsi "
15. "For I will cast you away from my face, as I cast away your brothers, the whole seed of the sons of Israel." He also forbids the … "For I will not hear you," he says. And teaching that he is right to turn away from them, he added: 17–18. "Do you not see what these are doing in the cities of Judah and in the streets of Jerusalem? Their sons … their fathers kindle the fire, and their women knead dough to make cakes for the host of heaven; and they poured out libations to other gods." They had raisins and dates and other such things, and these they offered to the idols. About these he says through another prophet too: "And they loved cakes with raisins." So he says to the prophet: Do not be vexed, as though failing to persuade me, when the whole people is intent on the service of demons. Then he shows that he himself receives no harm from their lawlessness, while they draw destruction on themselves by it. And he says:
Textual problem in this passage: see the notes.
Jer 7:15 (quotation, high confidence) · Jer 7:16 (quotation, high confidence) · Jer 7:17 (quotation, high confidence) · Jer 7:18 (quotation, high confidence) · Hos 3:1 (quotation, high confidence)
Notes and citation
Summary: God will cast Judah away as he did Israel and forbids Jeremiah to intercede, since whole families bake cakes for the queen of heaven and pour libations to other gods.
- The staged reference is 7.10, but the lemma is 7:15 (numeral printed ι΄). Words are lost in the scan: after "forbids the" (the prophet to pray for this people, 7:16), and in the lemma of 7:18 ("gather wood, and"); marked "…". The Septuagint of 7:18 has "the host of heaven". "Another prophet" is Hos 3:1 (Septuagint). Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (marginal reference and OCR debris (Migne's Latin column); words of the text lost; stray letter): Ὕεμβ. ὁ, Νὲε οοηβάαϊὶς ἰπ νοὐϊς ἱρεῖδ, αἷι, απ ἐπ ἴπ πιὸἃ Γαἤθη, Ναφῶ 66: ἷν μα [ἐεὶ οἱ οδὲ εἷδ [υϑίου δ: τΐμαῖαγ δυΐίοπι {πὰ γὴν θη ΠΟΙ Π. θέεμς, εἰ νος οΥἰ ἰδ εὐ ιὴ " ρομμίμδ: οἰ απιϑιιαδ εὶς μὲ δόμα εὐ οἷα το ϊοἴδηι, γο09 (Δ 6 ἢ ἢ ἴῃ εἱ χεῖν. → … ; τῷ Β προφήτῃ → τῷ προφήτῃ.
Cite (SBL): Theodoret, Comm. Jer. 7.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-10). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-10
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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.
7.19PG 81
ιθ΄, Μὴ ἐμὲ πουροργίζουσι", 1έγει Κύριος, οὐκὶ ἑαυτοὺς, ὅπως καταισχυνθῇ τὰ πρόσωπὰ αὐτῶν; Λέγει δὲ καὶ τῆς αἰσχύνης τὸν τρότοον " ἀπειλεῖ γὰρ, οὐ μόνον ἀνθρώπων ὄλεθρον, ἀλλὰ καὶ κτηνῶν, καὶ φυτῶν διαφθορὰν, καὶ γῆς ἐρημίαν “ ἀπαγορεύει δὲ καὶ τὴν κατὰ νόμον λατρείαν.
ith΄, Mē eme pourorgizousi", 1egei Kyrios, ouki heautous, hopōs kataischynthę̄ ta prosōpa autōn? Legei de kai tēs aischynēs ton trotoon " apeilei gar, ou monon anthrōpōn olethron, alla kai ktēnōn, kai phytōn diaphthoran, kai gēs erēmian “ apagoreuei de kai tēn kata nomon latreian.
19. "Is it me they provoke to anger, says the Lord? Is it not themselves, so that their faces may be put to shame?" He tells also the manner of the shame: he threatens not only the destruction of men but also of cattle, the ruin of plants and the desolation of the land; and he also forbids the worship according to the law.
Jer 7:19 (quotation, high confidence) · Jer 7:20 (allusion, high confidence)
Notes and citation
Summary: Idolaters harm not God but themselves, and their land will be laid waste.
- 7:20 is paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 7.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-19
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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.
7.21PG 81
χα’, κβ’, κγ΄. Τάδε 1έγει Κύριος τῶν" δυνάμεων, ς ὁ θεὸς Ἰσραή.1: Τὰ ὁλοκαυτώματα ὑμῶν συγαγάγετεῖ μετὰ τῶν θυσιῶν ὑμῶν, καὶ ράγετε κρέα". Ὅτι οὐκ ἐλάλησα πρὸς τοὺς πατέρας ὑμῶν, οὐδὲ ἐνετειϊάμην αὑτοῖς ἐν ἡμέρᾳ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου, περὶ 3 λόγου ὁλοκαυτωμάτων, καὶ θυσιῶν. ᾿Α.11᾽ ἣ τὸ ῥῆμα τοῦτο αὐτοῖς,.έγων - ᾿Ακούσατε τῆς φωνῆς μου, καὶ ἔσομαι ὑμῖν εἰς Θεὸν, καὶ ὑμεῖς ἔσεσθέ μοι εἰς «ιαὺν,, καὶ πορεύσεσθε ἐν πάσαις ταῖς ὁδοῖς μον, αἷς ἐντέλλομαι" ὑμῖν, ὅπως ἂν εὖ ἢ “ ὑμῦ. Δέδεικται δὲ καὶ διὰ τούτων, ὡς τοῦ νόμου τὰ τπιριττὰ προσετέθη διὰ τὴν τῶν Ἰουδαίων ἀσθένειαν, Ἐπειδὴ γὰρ ἔμαθον ἐν Αἰγύπτῳ θύειν εἰδώλοις, ἐχείνων "δ᾽ αὑτοὺς ἀποστῆσαι βουλόμενος (διὰ πάντων γὰρ αὐτὰ 5 ἐχδάλλει τῶν προφητῶν ἀλλὰ) τῇ τούτω, ἀσθενείᾳ συγχαταθαίνων, τὸ, «ε Φάγετε 5 κρέα,» φησὶν, ἀντὶ τοῦ, Καὶ τὰς θυσίας ἐχδάλλων, οὐ κωλύσω ὑμᾶς μεταλαμθάνειν χρεῶν. Καὶ γὰρ ἐν τῷ ζν γόμῳ διαγορεύει, τοὺς βουλομένους ἐν ταῖς ἑαυτῶν πόλεσιν ἣ κώμαις χρεῶν μεταλαδεῖν, ε θῦσαι " καὶ ἐκχέαι τὸ αἷμα ἐπὶ τὴν γῆν, καὶ μεταλαδεῖν ν» οὐκ ὡς ἱερείων, ἀλλ᾽ ὡς χρεῶν κοινῶν. Ἱερουργεῖν γὰρ ἔξω τοῦ νενομισμένου διεχώλυσς τόπου. Οὗ δὴ χάριν λέγει « Φάγεσθε αὐτὰ ὡς δορχάδα καὶ ἔλαφον, γτουτἐστιν, ὡς ἐκεῖνα τὰ τῷ θυσιαστηρίῳ μὴ προσφερόμενα, Ἔπειτα διηγεῖται καὶ τὴν τῶν πατέρων αὐτῶν ἀπείθειαν, ὅτι ταῦτά μου συμθουλεύοντος " κδ, Ἐπορεύθησαν ἐν τοῖς ἐγθυμήμασε τῆς καρδίας αὑτῶν τῆς πονηρᾶς. Διδάσκει δὲ καὶ τοὺς Καὶ ἐγενήθησαν εἰς τὰ ὄπισθεν, καὶ οὐκ εἰς τὰ ἔμπροσθεν. (χε'.) Ἀφ᾿ ἧς ἡμέρας ἐξήλθοσαν " οἱ πατέρες αὑτῶν " ἐκ γῆς Αἰγύπτου, καὶ ἕως τῆς ἡμέρας ταύτης. Παρεδόθησαν γὰρ διὰ τὴν οἰκείαν παρανομίαν, ποτὲ μὲν Μωαθίταις, ποτὲ δὲ ᾿Αμμανί- «αις, ἄλλοτε Μαδιηναίοις, πολλάκις δὲ ἀλλοφύλοις. Ἐπιδείκνυσι δὲ καὶ τὴν οἰκείαν κηδεμονίαν " οὐ γὰρ διέλιπον, φησὶ, διηνεκῶς αὐτοῖς διὰ τῶν προφητῶν διαλεγόμενος, καὶ τὰ κρείττω προτρέπων " καὶ διἐμειναν ἀντελέγοντες, καὶ χείρους ἐγένοντο τῶν πατέῥῶν, οἱ ἐξ ἀχείνων ἀντιλέγουσι λόγοις ἔλεγξον δὲ ὅμως αὑτοὺς διαῤῥήδην, καὶ εἰπέ" χη. Τοῦτο τὸ ἔθνος, οὗ" οὐκ ἤκουσαν εἧς φωγῆς τοῦ Θεοῦ Κυρίου αὐτῶν, οὐδὲ ἐδέξαντο παιδείαγ. “Ἔστι "5 δὲ ἡ αἰτία τῆς ἀπειθείας, ε Ἐξέλιπεν ἡ πίστις, καὶ Ν᾽ ἐξῆρται ἐκ στόματος αὐτῶν. ν» Εἶτα "ὁ καὶ τὴν κεφαλὴν ἀποχεῖραι, ὡς ἀποδοχιμασθέντος τοῦ α ἐχλεγέντος λαοῦ. Καὶ δεικνὺς, ὡς δίκαιος ὁ θυμὸς, τὸ μέγιστον ὄνομα "6 τῆς ἀσεθείας
cha’, kb’, kg΄. Tade 1egei Kyrios tōn" dynameōn, s ho theos Israē.1: Ta holokautōmata hymōn sygagagetei meta tōn thysiōn hymōn, kai ragete krea". Hoti ouk elalēsa pros tous pateras hymōn, oude eneteiïamēn hautois en hēmerą anēgagon autous ek gēs Aigyptou, peri 3 logou holokautōmatōn, kai thysiōn. ᾿A.11᾽ hē to rhēma touto autois,.egōn - ᾿Akousate tēs phōnēs mou, kai esomai hymin eis Theon, kai hymeis esesthe moi eis «iaun,, kai poreusesthe en pasais tais hodois mon, hais entellomai" hymin, hopōs an eu ē “ hymy. Dedeiktai de kai dia toutōn, hōs tou nomou ta tpiritta prosetethē dia tēn tōn Ioudaiōn astheneian, Epeidē gar emathon en Aigyptǭ thyein eidōlois, echeinōn "d᾽ hautous apostēsai boulomenos (dia pantōn gar auta 5 echdallei tōn prophētōn alla) tę̄ toutō, astheneią synchatathainōn, to, «e Phagete 5 krea,» phēsin, anti tou, Kai tas thysias echdallōn, ou kōlysō hymas metalamthanein chreōn. Kai gar en tǭ zn gomǭ diagoreuei, tous boulomenous en tais heautōn polesin hē kōmais chreōn metaladein, e thysai " kai ekcheai to haima epi tēn gēn, kai metaladein n» ouk hōs hiereiōn, all᾽ hōs chreōn koinōn. Hierourgein gar exō tou nenomismenou diechōlyss topou. Hou dē charin legei « Phagesthe auta hōs dorchada kai elaphon, gtoutestin, hōs ekeina ta tǭ thysiastēriǭ mē prospheromena, Epeita diēgeitai kai tēn tōn paterōn autōn apeitheian, hoti tauta mou symthouleuontos " kd, Eporeuthēsan en tois egthymēmase tēs kardias hautōn tēs ponēras. Didaskei de kai tous Kai egenēthēsan eis ta opisthen, kai ouk eis ta emprosthen. (che'.) Aph᾿ hēs hēmeras exēlthosan " hoi pateres hautōn " ek gēs Aigyptou, kai heōs tēs hēmeras tautēs. Paredothēsan gar dia tēn oikeian paranomian, pote men Mōathitais, pote de ᾿Ammani- «ais, allote Madiēnaiois, pollakis de allophylois. Epideiknysi de kai tēn oikeian kēdemonian " ou gar dielipon, phēsi, diēnekōs autois dia tōn prophētōn dialegomenos, kai ta kreittō protrepōn " kai diemeinan antelegontes, kai cheirous egenonto tōn paterhōn, hoi ex acheinōn antilegousi logois elenxon de homōs hautous diarrhēdēn, kai eipe" chē. Touto to ethnos, hou" ouk ēkousan heēs phōgēs tou Theou Kyriou autōn, oude edexanto paideiag. “Esti "5 de hē aitia tēs apeitheias, e Exelipen hē pistis, kai N᾽ exērtai ek stomatos autōn. n» Eita "ho kai tēn kephalēn apocheirai, hōs apodochimasthentos tou a echlegentos laou. Kai deiknys, hōs dikaios ho thymos, to megiston onoma "6 tēs asetheias
21–23. "Thus says the Lord of hosts, the God of Israel: Gather your whole burnt offerings together with your sacrifices, and eat meat. For I did not speak to your fathers, nor command them, on the day I brought them up out of the land of Egypt, concerning whole burnt offerings and sacrifices; but this word I gave them, saying: Hear my voice, and I will be your God, and you shall be my people; and walk in all my ways that I command you, that it may be well with you." It is shown by these words too that the superfluous parts of the law were added because of the weakness of the Jews. For since they had learned in Egypt to sacrifice to idols, he wished to draw them away from those (for he drives the sacrifices out through all the prophets); but, condescending to their weakness, he says, "Eat meat," that is: though I cast out the sacrifices, I will not prevent you from partaking of meat. For in the law too he declares that those who wish to partake of meat in their own cities or villages may "slaughter, and pour out the blood on the ground, and partake," not as of sacrificial victims but as of common meat; for he forbade them to offer sacrifice outside the appointed place. That is why he says: "You shall eat them as the gazelle and the deer," that is, like the animals not brought to the altar. Then he recounts the disobedience of their fathers too: while I was counseling these things, 24. "They walked in the devices of their evil heart." He teaches also … "And they went backward and not forward, from the day their fathers came out of the land of Egypt until this day." For because of their own lawlessness they were handed over now to the Moabites, now to the Ammonites, at other times to the Midianites, and often to the Philistines. He shows also his own care: for I did not cease, he says, speaking to them continually through the prophets and urging them to what is better; and they went on contradicting, and became worse than their fathers … "Yet convict them openly, and say: 28. This is the nation that did not hear the voice of the Lord its God, nor accepted discipline." The cause of the disobedience is this: "Faith has failed, and has been taken away from their mouth." Then he bids her cut off her hair, since the chosen people has been rejected. And showing that the wrath is just, … the greatest … of the impiety …
Textual problem in this passage: see the notes.
Jer 7:21 (quotation, high confidence) · Jer 7:22 (quotation, high confidence) · Jer 7:23 (quotation, high confidence) · Deut 12:15 (quotation, high confidence) · Deut 12:16 (quotation, high confidence) · Deut 12:22 (allusion, medium confidence) · Jer 7:24 (quotation, high confidence) · Judg 3:12 (allusion, low confidence) · Judg 6:1 (allusion, low confidence) · Jer 7:25 (quotation, high confidence) · Jer 7:26 (allusion, high confidence) · Jer 7:27 (allusion, medium confidence) · Jer 7:28 (quotation, high confidence) · Jer 7:29 (allusion, high confidence)
Notes and citation
Summary: God did not command sacrifices at the exodus but obedience; Theodoret holds that sacrifice was a concession to Israel's weakness, and recounts Israel's constant disobedience.
- Theodoret's view that sacrifice was a concession to habits learned in Egypt is translated as written. The law on eating meat outside the sanctuary: Deut 12:15–16, 21–22. The oppressors are those of the book of Judges (Judg 3:12–14; 6:1; 10:7; 13:1). Words are lost in the scan after "He teaches also", after "worse than their fathers" (7:26–27 are paraphrased), and at the end (7:29); marked "…". Migne's footnotes and the debris of his Latin column have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); OCR debris (Migne's Latin column)): 31 οὗτοι. 5[. χιοητ ἰπίνα, δὰ ὁ. 44, 19. δεἀ τες. Ἰοοῖ, οδί αὐτοί. 5 ἐν--- Ἱερουσ. θε58. ἰπἴγα, δὰ ο. “ἐν, ὁδοῖς. 3᾽ παρ. δ ργξπι. αὐτοί. 4πόοαυο 1. 58 αἷς ἐντ,. ἰἴος. ᾽ τῶν --δ᾽ κρέα, ἰἶνα τ. Ἰλεεῖ, ἰοοῖ. περὶ ὁλοκαυτωμάτων καὶ θυσίας. [τὰ φιοηια ὅν, Αῇ. Ιεεῖ. αἷς ἂν ἐντείλωμαι. 32. περὶ --- θυσιῶν. αν. 1. α. ὕ᾽ ἃ (δι. 83 → ; Α δἀδηΐξ, ποι ἰΔπαυδη) ἄς δβϑουϊῆςοϊ5, δϑὰ ὑυβϑὶι! 6 → .
Cite (SBL): Theodoret, Comm. Jer. 7.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-21
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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.
7.30PG 81
λ΄, Ἕταξαν πο.1.1ο1" γὰρ, φησὶ, τὰ βδελύγματα αὐτῶν ἐν τῷ οἴκῳ, ἐν ᾧ " ἐπιχόκληται τὸ ὄγομά μον ἐπ' αὐτὸν, τοῦ μιάναι αὑτόν. Τοῦτο τετόλμῆκε Μανασσῆς, ὁ τοῦ Ἐζεχίου υἱός - ἐζήλωσαν δὲ καὶ οἱ μετὰ ταῦτα τὴν τολμηθεῖσαν ἀσέδειαν. Καὶ μάρτυς ὁ θεῖος Ἐζεκιὴλ"", πνευματικῶς μὲν ἀπὸ Βαδυλῶνος εἰς τὴν Ἱερουσαλὴμ ἀπαχθεὶς, ἐν δὲ τῷ ναῷ τὰς τοιαύτας παρανομίας εἰρηκὼς τεθεᾶσθαι " αἰτιᾶται δὲ αὑτοὺς, ὡς καὶ τοὺς νίοὺς καὶ τὰς θυγαπέρας ὁλοχαυτοῦντας τοῖς δαίμοσιν, ε Τοῦτο δὲ, φησὶν, οὐκ ἐνετειλάμην αὐτοῖς, οὐδὲ διενοούμην δ᾽ ἐν τὴ καρδίᾳ μου. ν Ὁ γὰρ τὰς τῶν ἀλόγων θυσίας διὰ τὴν τούτων ἀσθένειαν γίγνεσθαι συγχωρήσας, πῶς ἂν ἠνεσχόμην περὶ τῆς τοιαύτης νομοθετῆσαι μιαιφονίας; Τὸν δὲ βωμὸν τοῦ Ταφὲθ, εἰδώλου τινὸς οὕτω καλουμένου λέγει. Ἑρμηνεύεται δὲ σύγχιεισμα, ἢ χατάδρωσις. Ἔν δὲ τούτῳ τῷ χωρίῳ πλῆθος αὐτῶν ἀναιρεθήσεσθαι λέγει, καὶ προτεθήσεσθαι βορὰν καὶ θοίνην οἰωνοῖς καὶ θηρίοις " καὶ μέντοι καὶ τὴν προσηγορίαν μετατεθήσεσθαι, καὶ μηκέτι φάραγγα τοῦ νἱοῦ Ἑννὼμ δ᾽, ἀλλὰ φάραγγά τῶν ἀνῃρημένων κληθήσεσθαι " προλέγει δὲ. ὅτι πάσης εὐφρσσύνης ἢ
l΄, Hetaxan po.1.1o1" gar, phēsi, ta bdelygmata autōn en tǭ oikǭ, en hǭ " epichoklētai to ogoma mon ep' auton, tou mianai hauton. Touto tetolmēke Manassēs, ho tou Ezechiou huios - ezēlōsan de kai hoi meta tauta tēn tolmētheisan asedeian. Kai martys ho theios Ezekiēl"", pneumatikōs men apo Badylōnos eis tēn Hierousalēm apachtheis, en de tǭ naǭ tas toiautas paranomias eirēkōs tetheasthai " aitiatai de hautous, hōs kai tous nious kai tas thygaperas holochautountas tois daimosin, e Touto de, phēsin, ouk eneteilamēn autois, oude dienooumēn d᾽ en tē kardią mou. n Ho gar tas tōn alogōn thysias dia tēn toutōn astheneian gignesthai synchōrēsas, pōs an ēneschomēn peri tēs toiautēs nomothetēsai miaiphonias? Ton de bōmon tou Tapheth, eidōlou tinos houtō kaloumenou legei. Hermēneuetai de synchieisma, ē chatadrōsis. En de toutǭ tǭ chōriǭ plēthos autōn anairethēsesthai legei, kai protethēsesthai boran kai thoinēn oiōnois kai thēriois " kai mentoi kai tēn prosēgorian metatethēsesthai, kai mēketi pharanga tou niou Hennōm d᾽, alla pharanga tōn anę̄rēmenōn klēthēsesthai " prolegei de. hoti pasēs euphrssynēs ē
30. "For they set their abominations," he says, "in the house on which my name is called, to defile it." Manasseh, the son of Hezekiah, dared this, and those after him emulated the impiety he had dared. The divine Ezekiel is a witness: carried in the spirit from Babylon to Jerusalem, he said he saw such lawless deeds in the temple. He charges them also with offering their sons and daughters as whole burnt offerings to the demons. "This," he says, "I did not command them, nor did it enter my heart." For I, who allowed the sacrifices of irrational animals to be made because of their weakness, how could I have endured to legislate for such bloodshed? By "the altar of Topheth" he means that of an idol so called. It is translated "enclosure" or "devouring." In this place, he says, a multitude of them will be slain and set out as food and feast for birds and beasts; and the name too will be changed, and it will no longer be called the valley of the son of Hinnom, but the valley of the slain. He foretells also that of all gladness …
Jer 7:30 (quotation, high confidence) · 2 Kgs 21:4 (allusion, medium confidence) · Ezek 8:3 (allusion, high confidence) · Jer 7:31 (quotation, high confidence) · Jer 7:32 (allusion, high confidence) · Jer 7:33 (allusion, high confidence) · Jer 7:34 (allusion, medium confidence)
Notes and citation
Summary: Judah defiled the temple with idols, as under Manasseh, and burned its children at Topheth, which God never commanded; the valley will be renamed the valley of the slain.
- Manasseh's idols in the temple: 2 Kgs 21:4–7; Ezekiel's vision: Ezek 8:3–16. Theodoret's etymologies of Topheth are his own. The section breaks off in the comment on 7:34; marked "…". Migne's footnotes and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); OCR debris; OCR debris (Migne's Latin column)): διὰ θἃ, υἱ ἀπιπηλπὶ οἱ οὐγνυμι δ» : ΠΘΙΩρΟ υἱ Ραΐγυπι Πόσαι ἱπο δα Ετι Β ὁ» πὶ 565δά. οἱ δι] οὶ → διὰ ; πῶς Ὁ αυὶ νεὶ ἂν → πῶς ἂν; « θοϊ. χει, 15. ἴῃ μού θεῖ οἱ νῆς Κυρίου, οὐδὲ ἐδέξατο παιδείαν. γ. τὴν κεφαλήν σου, καὶ ἀνάλαθξε ἐπὶ χειλέων θρῆνον. Μ' αὖτ. ἢ ὑμῶν, ἠηχία "5 Ἔστι’, Β τίς. 4 εἶτα, κ. τ. λ. Εκ νοῖβ. 99, δὰ 26 ὄν͵ Β δεῖγμα. μ οἵ --- παιδ.ι 166. Ἰοοἴϊο, Ὃ οὐκ ἤκουσε τῆς δ χ, ἐς, Ν᾽ ἐν ᾧ. Α → ; οἱ ἀαϑι (δία. δ, ἰίὰ Δι Χ᾿ Πα πὶ. γεμβ. ὅ. Θ κία πιαίιοτιη!, αἷϊ, τοι Ελπι. σον 8068. φαὶ [εεἰ → .
Cite (SBL): Theodoret, Comm. Jer. 7.30 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-30). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/7-30
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-7-30) · 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.