Commentary on Jeremiah (with Baruch and Lamentations) 8.3–11.20
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Chapter 8
8.3PG 81
Καὶ ὅτι ἐπελθόντες Βαθδυλώνιοι οὐ μόνον τοὺς ξῶντας σφαγῇ παραδώσουσιν, ἀλλὰ καὶ τοῖς πάλαι χείψουσιν, ὥστε προκεῖσθαι ἡλίῳ, καὶ σελήνῃ, καὶ τοῖς ἄστρασιν. Ὧϑν, φησὶ, τὴν λατρείαν ἠγάπησαν, καὶ τῆς παρὰ τούτων ἐπικουρία: οὗ τεύξονται. γ΄. Ὅτι εἴλογτοῦ", φησὶ, τὸν θάνατον, ἣ τὴν ζωήν. Ταῦτα καὶ τὰ τούτοις ὅμοια διὰ πλειόνων εἰπὼν, πάλιν ὀρέγει χεῖρα, μετανοεῖν 'παρα νῶν. δ. Μὴ ὁ πίκτων οὖκ ἀνέσταεαι,, καὶ ὁ ἀπο. στρέφων οὖκ ἐπιστρέφει ἕν; Εἶτα ἀποιϑοῦσιν ἐπιτιμᾷ
Kai hoti epelthontes Bathdylōnioi ou monon tous xōntas sphagę̄ paradōsousin, alla kai tois palai cheipsousin, hōste prokeisthai hēliǭ, kai selēnę̄, kai tois astrasin. Hōϑn, phēsi, tēn latreian ēgapēsan, kai tēs para toutōn epikouria: hou teuxontai. g΄. Hoti eilogtou", phēsi, ton thanaton, hē tēn zōēn. Tauta kai ta toutois homoia dia pleionōn eipōn, palin oregei cheira, metanoein 'para nōn. d. Mē ho piktōn ouk anestaeai,, kai ho apo. strephōn ouk epistrephei hen? Eita apoiϑousin epitimą
And that the Babylonians, when they come, will not only hand over the living to slaughter, but will also … those long dead, so that they lie exposed to the sun and the moon and the stars, whose worship, he says, they loved; and they will get no help from them. 3. "For they will choose," he says, "death rather than life." Having said these and similar things at greater length, he again stretches out his hand, urging them to repent: 4. "Does he who falls not rise again, and does he who turns away not turn back?" Then he rebukes the disobedient:
Jer 8:1 (allusion, high confidence) · Jer 8:2 (allusion, high confidence) · Jer 8:3 (quotation, high confidence) · Jer 8:4 (quotation, high confidence)
Notes and citation
Summary: The bones of Judah's dead will be spread before the heavenly bodies they worshiped; yet God still urges the fallen to rise and return.
- The comment paraphrases 8:1–2 (the bones taken from the graves). A word is lost after "will also" (probably "dig up and cast out"), marked "…".
Cite (SBL): Theodoret, Comm. Jer. 8.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
8.5PG 81
ε΄. Διατί ἀπόσερεψεν ὃ λαὸς οὗτος κἀὶ δ' Ἰορον: ϑησαν ἐν τῇ προσιρέσει αὑτῶν, καὶ οὐκ ἠθέλησαν τοῦ ἐπιστρέψαι; Ἑαφῶς ἡμᾶς ἐδίδαξεν, ὡς οὐ φύσεως, ἀλλὰ προαιρέσεως ἔργον ἡ πονηρία, Μετὰ ταῦτα τῆς ἀμετανοἧτου γνώμης κατηγορεῖ.
e΄. Diati aposerepsen ho laos houtos kai d' Ioron: ϑēsan en tę̄ prosiresei hautōn, kai ouk ēthelēsan tou epistrepsai? Heaphōs hēmas edidaxen, hōs ou physeōs, alla proaireseōs ergon hē ponēria, Meta tauta tēs ametanoētou gnōmēs katēgorei.
5. "Why has this people turned away … and they held fast to their choice, and would not return?" He has plainly taught us that wickedness is the work not of nature but of choice. After this he accuses their unrepentant mind.
Jer 8:5 (quotation, high confidence)
Notes and citation
Summary: Judah's refusal to return shows that wickedness comes not from nature but from free choice.
- Words of the lemma are garbled in the scan ("with a shameless turning"), marked "…".
Cite (SBL): Theodoret, Comm. Jer. 8.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
8.6PG 81
ς΄. Αξηόυσε γὰρ, φησὺν, Οὐκ ἔστιν ἄγθρωπος μετανοῶν ἀπὸ τῆς κακίὰς ὑετοῦ, “έγων " Οἱ ἐποῖ» ησα; Θῦτος ὁ λογισμὸς τῆς διηνεκοῦς πονηρίας γε" γένηται πρόξενος " τοῦτο γὰρ τὰ ἐπάγόμενα δηλοῖ. « Διέλεπεν δ᾽ ὁ τρέχων ἀπὸ τοῦ δρόμου αὐτοῦ, ὡς ἴπἐν χρεμετιόμῷ αὐτοῦ. » Τοῦτο δὲ ὁ δ΄ Σύρος οὕτως ἡρμήνευσε" ε Πάντες τῇ γνώμῃ αὑτῶν … γὰρ θεῖον καταλιπόντες νόμον, τοῖς ἑαυτῶν " ἔπονται λογισμοῖς. Κατὰ μέντοι τὴν ᾿Ελλάδα φωνὴν, νη" πέον ὅτι καὶ τοῦ δῥόμου οὐκ" ἔστι καιρὸς καὶ χόρος΄ καὶ γὰρ ἵππος ὁρμῇ χρώμενος, καὶ χρεμετισμῷ, μετὰ τὸν κόπον ἱδροῖ " οὗτοι δὲ κόρον οὐκ ἔλαθον τῶν κακῶν. Ταύτῃ τῇ διανοίᾳ καὶ τὰ ὁξῆς συμφωνεῖ.
s΄. Axēouse gar, phēsyn, Ouk estin agthrōpos metanoōn apo tēs kakias hyetou, “egōn " Hoi epoi» ēsa? Thytos ho logismos tēs diēnekous ponērias ge" genētai proxenos " touto gar ta epagomena dēloi. « Dielepen d᾽ ho trechōn apo tou dromou autou, hōs ipen chremetiomǭ autou. » Touto de ho d΄ Syros houtōs hērmēneuse" e Pantes tę̄ gnōmę̄ hautōn … gar theion katalipontes nomon, tois heautōn " epontai logismois. Kata mentoi tēn ᾿Ellada phōnēn, nē" peon hoti kai tou drhomou ouk" esti kairos kai choros΄ kai gar hippos hormę̄ chrōmenos, kai chremetismǭ, meta ton kopon hidroi " houtoi de koron ouk elathon tōn kakōn. Tautę̄ tę̄ dianoią kai ta hoxēs symphōnei.
6. "Listen," he says: "there is no man who repents of his wickedness, saying: What have I done?" This way of thinking has become the cause of their continual wickedness; this is what the following words show: "The runner has given up his course, like a horse sweating in its neighing." The Syrian translated this as: "All in their own mind …" For having abandoned the divine law, they follow their own reasonings. According to the Greek version, however, it is to be understood that even running has its time and its point of satiety; for a horse too, after charging and neighing, sweats from the toil; but these never had their fill of evils. What follows also agrees with this sense.
Jer 8:6 (quotation, high confidence)
Notes and citation
Summary: No one in Judah repents; unlike a horse that tires of running, they never tire of evil.
- "The Syrian" is the Syriac version; its rendering breaks off in the scan, marked "…". "The Greek version" is the Septuagint. Debris has been removed.
Notes on the original text
- Digital text corrected (OCR debris; words of the quotation lost): αὑτῶν Τὸν οἱ Ἰδοῦ) γὰρ → αὑτῶν … γὰρ.
Cite (SBL): Theodoret, Comm. Jer. 8.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
8.7PG 81
ζ΄, Καὶ ἡ ἀσίδα " ἐν τῷ οὐρανῷ ἔγνω τὸν καὶ ἀγροῦ " στρουθία, ἐφύλαξαν "" καιροὺς δἰσόδων μου οὐκ ἔγγω τὰ ῥήματα" υο οἷδε γὰρ, φησὶ, τὰ πετεινὰ τῶν ὡρῶν τὴν διαφοράν" ἢ καὶ νῦν μὲν ὧδε, νῦν δὲ ἐκεῖ μεταδαένει, φύσει τὸ χρειῶδες εὑρίσκοντα " οὗτοι δὲ, λόγου μεταλαχόντες, τοῦ νόμου τὴν ὠφέλειαν οὐ δρέπονται. Ἧ μέντοι ἀοίδα, δρνεὸν ἐστι" τινὲς δέ φασι τὸν ἐχτῖνον "ὁ οὕτω καλεῖσθαι.
z΄, Kai hē asida " en tǭ ouranǭ egnō ton kai agrou " strouthia, ephylaxan "" kairous disodōn mou ouk engō ta rhēmata" yo hoide gar, phēsi, ta peteina tōn hōrōn tēn diaphoran" ē kai nyn men hōde, nyn de ekei metadaenei, physei to chreiōdes heuriskonta " houtoi de, logou metalachontes, tou nomou tēn ōpheleian ou drepontai. Hē mentoi aoida, drneon esti" tines de phasi ton echtinon "ho houtō kaleisthai.
7. "Even the asida in the sky knows its … sparrows of the field kept the times of their coming in; but … did not know the judgments …" For the birds, he says, know the difference of the seasons, and move now here, now there, finding by nature what is useful to them; but these men, though they share in reason, do not reap the benefit of the law. The asida is a bird; some say that the kite is so called.
Textual problem in this passage: see the notes.
Jer 8:7 (quotation, high confidence)
Notes and citation
Summary: Migrating birds keep their seasons by nature, but God's people, though endowed with reason, ignore his law.
- The Septuagint transliterates the Hebrew word for "stork" as ἀσιδά. Words of the lemma are lost in the scan ("its season, the turtledove and the swallow"; "my people … of the Lord"), marked "…". Migne's footnotes at the end have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus)): 60 οὐκ, τὰ [58.., ὅ, εἰ ἰηἴγα, ογαὶ. ὃ δὲ μγουϊά, 55 εἴλοντο --- ζωήν. δὲ καί͵ Β ἢ, ᾿υλία τεῖ. δ᾽ Διέλι--χρεμ, αὖτ, Ηδῦν. ὁ δ πορεύσονται. πὰ φυσι Μοι. ἴῃ Ποχδρὶ. κ᾿ μἱ Βὶ ἱκτῖνα. δι → .
Cite (SBL): Theodoret, Comm. Jer. 8.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
8.8PG 81
η΄. Πῶς ἐρεῖτε ", ὅτι Σοφοί ἐσμεν ἡμεῖς, καὶ γόμος Κυρίου ἔσει μεθ᾽ ἡμῶν; ᾿Ανοίας ἐσχάτης τὸ «ἧς οἰκείας παραφροσύνης αἴσθησιν μὴ λαμδάγειν, μηδὲ παρανομοῦντας εἰδέναι τὴν ἁμαρτίαν" « Εἰς " μάτην ἐγενήθη σχοῖνος ψευδὴς Γραμματεῦσιν. » Σχοῖνον καὶ σχοίνισμα τὴν κληρονομίαν πολλάκις καλεῖ- λέγει δὲ ταύτην μηδὲν ἀπὸ τῶν τοῦ νόμου γραμμάτων ὠφελεῖσθαι, διὰ τὸ ἡγαπηκέναι τὸ ψεῦδος, Τούτου χάριν, φησὶ, καταισχυνθήσονται οἱ σοφοὺς ἑαυτοὺς ὀνομάζοντες. (΄. Καὶ δώσω τὰς γυναῖκας αὐτῶν ἑτέροις, καὶ τοὺς ἀγροὺς αὐτῶν τοῖς κιηρογόμοις. μους τοὺς πολεμίους ἐκάλεσεν, ὡς τῆς ἐχείνων κτήσεως δεξαμένους τὴν δεσποτείαν. Τοῦτο " δὲ λέγει ποιήσειν, διὰ τὴν κοινὴν πάντων παρανομίαν ἱερέων τε καὶ ψευδοπροφητῶν, οἵ τὴν εἰρήνην ἐπαγγελλόμένοι, μετανοεῖν ἐχώλνον τὸν λαόν. ᾽Δπειλεῖ δὲ αὖτοῖς καὶ ἀχαρπίαν γῆς, καὶ δειλίαν, καὶ φυγήν. ἤύφεις δὲ θανατοῦντας αὐτοὺς καλεῖ τοὺς πολεμίους, εοἷς οὐκ ἔστι, φησὶν, ἐπᾷσαι" ταῖς γὰρ ἡμετέραις σίαν προλέγει.
ē΄. Pōs ereite ", hoti Sophoi esmen hēmeis, kai gomos Kyriou esei meth᾽ hēmōn? ᾿Anoias eschatēs to «hēs oikeias paraphrosynēs aisthēsin mē lamdagein, mēde paranomountas eidenai tēn hamartian" « Eis " matēn egenēthē schoinos pseudēs Grammateusin. » Schoinon kai schoinisma tēn klēronomian pollakis kalei- legei de tautēn mēden apo tōn tou nomou grammatōn ōpheleisthai, dia to hēgapēkenai to pseudos, Toutou charin, phēsi, kataischynthēsontai hoi sophous heautous onomazontes. (΄. Kai dōsō tas gynaikas autōn heterois, kai tous agrous autōn tois kiērogomois. mous tous polemious ekalesen, hōs tēs echeinōn ktēseōs dexamenous tēn despoteian. Touto " de legei poiēsein, dia tēn koinēn pantōn paranomian hiereōn te kai pseudoprophētōn, hoi tēn eirēnēn epangellomenoi, metanoein echōlnon ton laon. ᾽Dpeilei de autois kai acharpian gēs, kai deilian, kai phygēn. ēupheis de thanatountas autous kalei tous polemious, eois ouk esti, phēsin, epąsai" tais gar hēmeterais sian prolegei.
8. "How will you say: We are wise, and the law of the Lord is with us?" It is the height of folly not to perceive one's own madness, nor to know one's sin while acting lawlessly. "In vain has a false measuring line been made for the scribes." He often calls the inheritance a line and an allotment; and he says that it gained nothing from the letters of the law, because it loved falsehood. For this reason, he says, those who call themselves wise will be put to shame. 10. "And I will give their wives to others, and their fields to heirs." He has called the enemies heirs, as having taken possession of their property. He says he will do this because of the lawlessness common to all, both priests and false prophets, who by promising peace prevented the people from repenting. He threatens them also with barrenness of the land, cowardice, and flight. He calls the enemies deadly serpents, "for which there is no charming," he says; for to our … he foretells …
Jer 8:8 (quotation, high confidence) · Jer 8:9 (allusion, medium confidence) · Jer 8:10 (quotation, high confidence) · Jer 8:11 (allusion, high confidence) · Jer 8:13 (allusion, medium confidence) · Jer 8:15 (allusion, medium confidence) · Jer 8:17 (quotation, high confidence)
Notes and citation
Summary: Judah boasts of wisdom and the law but loves falsehood, so its wives and fields will go to the enemy, who will come like deadly serpents.
- The comment paraphrases 8:9–17 (8:11 the false peace; 8:13–16 barrenness, fear and flight; 8:17 the serpents). The section breaks off at the end, marked "…".
Cite (SBL): Theodoret, Comm. Jer. 8.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
8.19PG 81
ιθ΄. Ἰδοὺ φωνὴ κραυγῆς θυγατρὸς 1Σαοῦ μου ἀπὸ γῆς μακρόθεν. "Ἔπειτα κατ᾽ ἐρώτησιν’ ε Μὴ Κύριος οὐκ ἔστιν ἐν Σιὼν, ἣ βασιλεὺς αὐτῆς 5 οὐκ ἔστιν ἐκεῖ; ν Πανταχοῦ, φησὶ, πάρεστιν ὁ τῶν ὅλων Θεός" τί δήποτε τοίνυν αὐτοὺς τοῖς πολεμίοις παρἐδωκε; ε Διότι παρώργισάν με ἐν τοῖς γλυπτοῖς αὖφῶν, καὶ ἐν ματαίοις ἀλλοτρίοις. ν» Τούτων, φησὶν, αἰτία τῶν κακῶν ἡ παρὰ τὸν νόμον ὑμῖν ἐγένετο πολιτεία, καὶ ἡ δυσσεδὴς τῶν εἰδώλων λατρεία.
ith΄. Idou phōnē kraugēs thygatros 1Saou mou apo gēs makrothen. "Epeita kat᾽ erōtēsin’ e Mē Kyrios ouk estin en Siōn, hē basileus autēs 5 ouk estin ekei? n Pantachou, phēsi, parestin ho tōn holōn Theos" ti dēpote toinyn autous tois polemiois paredōke? e Dioti parōrgisan me en tois glyptois auphōn, kai en mataiois allotriois. n» Toutōn, phēsin, aitia tōn kakōn hē para ton nomon hymin egeneto politeia, kai hē dyssedēs tōn eidōlōn latreia.
19. "Behold, the voice of the cry of the daughter of my people from a land far off." Then, by way of question: "Is the Lord not in Zion, or is her king not there?" The God of all, he says, is present everywhere; why then did he hand them over to the enemies? "Because they provoked me to anger with their carved images and with foreign vanities." The cause of these evils, he says, was your way of life contrary to the law and your impious worship of idols.
Jer 8:19 (quotation, high confidence)
Notes and citation
Summary: God is present in Zion, yet he handed his people over because they provoked him with idols.
Cite (SBL): Theodoret, Comm. Jer. 8.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-19
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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.
8.20PG 81
, χ΄. Διῆλθε "" θέρος, καὶ παρῆλθεν ἁμητὸς, καὶ ἡμεῖς οὐ διεσώθημεν. Τὸν μακρὸν τῆς πολιορκίας χρόνον, καὶ τὴν ἑδδομηχοντοῦτιν δουλείαν διὰ τούτῶν δεδήλωκεν 5, Ἡμᾶς δὲ προσήκει τὴν τούτων παιδείαν ἀφορμὴν ὠφελείας ποιήσασθαι. “Ὅσα γὰρ : προεγράφη, κατὰ τὸν θεῖον ᾿Απόστολον, «ε Εἰς ἡμετέραν 13 διδασκαλίαν προεγράφη, ἵνα διὰ τῆς ὑπομονῆς, καὶ τῆς παραχλήσευς τῶν Γραφῶν, τὴν ἐλπίδα ἔχωμεν “ν ἧς ἐπιτύχωμεν" ἐν Χριστῷ Ἰησοῦ τῷ Κυρίῳ ἡμῶν " μεθ᾽ οὗ τῷ Πατρὶ δόξα πρέπει, καὶ τὸ κράτος, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
, ch΄. Diēlthe "" theros, kai parēlthen hamētos, kai hēmeis ou diesōthēmen. Ton makron tēs poliorkias chronon, kai tēn heddomēchontoutin douleian dia toutōn dedēlōken 5, Hēmas de prosēkei tēn toutōn paideian aphormēn ōpheleias poiēsasthai. “Hosa gar : proegraphē, kata ton theion ᾿Apostolon, «e Eis hēmeteran 13 didaskalian proegraphē, hina dia tēs hypomonēs, kai tēs parachlēseus tōn Graphōn, tēn elpida echōmen “n hēs epitychōmen" en Christǭ Iēsou tǭ Kyriǭ hēmōn " meth᾽ hou tǭ Patri doxa prepei, kai to kratos, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
20. "The summer is past, the harvest is over, and we are not saved." By these words he has indicated the long time of the siege and the seventy years of servitude. As for us, it is fitting to make their discipline an occasion of benefit. For whatever was written beforehand, according to the divine apostle, "was written beforehand for our instruction, that through endurance and the encouragement of the Scriptures we might have hope"; may we attain it in Christ Jesus our Lord, with whom glory and power befit the Father, with the all-holy Spirit, now and always, and to the ages of ages. Amen.
Jer 8:20 (quotation, high confidence) · Jer 25:11 (allusion, medium confidence) · Rom 15:4 (quotation, high confidence)
Notes and citation
Summary: The passing harvest stands for the long siege and the seventy years of exile; Theodoret ends this part of the commentary by applying it to Christian readers, with a doxology.
- The quotation is Rom 15:4. The second part (tome) of the commentary ends here with a doxology. The seventy years: Jer 25:11–12; 29:10.
Topics: Scripture and canon
Cite (SBL): Theodoret, Comm. Jer. 8.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-20
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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.
8.21PG 81
κα΄, ᾿Επὶ συγτρίμματι θυγατρὸς λασῦ μου ἰσχυσάν με} ὠδῖνες, ὡς τικτούσης. Ὁ προφήτης ὀδύρεται καὶ τὰς τολμηθείσας ὑπὸ τοῦ λαοῦ παρανομίας, καὶ τὰς ἐπενεχθείσας αὐτοῖς τούτων ἕνεκα συμφορὰς διηγεῖται. θυγατέρα δὲ λαοῦ τὴν πόλιν καλεῖ" αὐτοὶ γὰρ αὑτὴν ᾧκοδόμησαν " συντριξὴν δὲ͵ τὴν ἐκ τῆς ἀμαρτίας πληγήν.
ka΄, ᾿Epi sygtrimmati thygatros lasy mou ischysan me} ōdines, hōs tiktousēs. Ho prophētēs odyretai kai tas tolmētheisas hypo tou laou paranomias, kai tas epenechtheisas autois toutōn heneka symphoras diēgeitai. thygatera de laou tēn polin kalei" autoi gar hautēn hǭkodomēsan " syntrixēn de͵ tēn ek tēs amartias plēgēn.
21. "At the fracture of the daughter of my people pangs seized me, as of a woman giving birth." The prophet laments both the lawless deeds dared by the people and the calamities brought upon them because of them. He calls the city the daughter of the people, for they themselves built it; and the fracture is the blow that comes from sin.
Jer 8:21 (quotation, high confidence)
Notes and citation
Summary: The prophet laments the people's sins and the blow that sin has brought upon the city.
- The lemma differs from the common Septuagint text of 8:21 ("I was darkened, pangs seized me"). Debris and Migne's footnotes have been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) and footnotes): εἰ Π}} δά διὶ δὲ ἢ σοηοἰΑνογαηὶ δά ἰγδοιηἀ πὶ 86 0} 01} } 8118 δὰ, οἱ οἴ πος ραν Οἢ τἰὶ α τίπτε οἱ οἱ 12. ς. Οτγύο ἰηνογδιιβ ἰῃ ἢ Όγ, 75 Β ἐδήλωσεν. 7ὅ ἡμ. Β π. τήν. τῷ ας. 68. δρυι ᾿ Β ἐπιἀ. ἰρϑὶ ἃ → ; ἀϊεῖ ποι δωπί ἰδ 5 (ἡ καλεῖ → καλεῖ.
Cite (SBL): Theodoret, Comm. Jer. 8.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-21
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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.
8.22PG 81
κβ΄. Μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαὰδ, ἣ ἰατροὶ "5 οὐκ εἰσὶν ἐκεῖ; Διατὶ οὐκ ἀγέθη ἴασις θυγατρὸς "λαοῦ μου; Ἱατροὺς κχαλεῖ τοὺς ἱερέας, ῥητίνην δὲ τροπικῶς τὴν πνευματικὴν διδασκαλίαν. Γαλαὰδ δὲ πόλις ἦν ἱερατικὴ " ἐπιμέμφεται τοίνυν, ὅτι καὶ ἱερέων ὄντων, καὶ νομικῶν ἐνταλμάτων, ἡ πόλι" πλημμελοῦσα, καὶ μεταμέλειαν οὐκ ἐδέξατο.
kb΄. Mē rhētinē ouk estin en Galaad, hē iatroi "5 ouk eisin ekei? Diati ouk agethē iasis thygatros "laou mou? Hiatrous kchalei tous hiereas, rhētinēn de tropikōs tēn pneumatikēn didaskalian. Galaad de polis ēn hieratikē " epimemphetai toinyn, hoti kai hiereōn ontōn, kai nomikōn entalmatōn, hē poli" plēmmelousa, kai metameleian ouk edexato.
22. "Is there no resin in Gilead, or are there no physicians there? Why has the healing of the daughter of my people not come about?" He calls the priests physicians, and figuratively the spiritual teaching resin. Gilead was a priestly city. He reproaches them, then, that though there were priests and commandments of the law, the city went on offending and did not accept repentance.
Jer 8:22 (quotation, high confidence) · Josh 21:38 (allusion, low confidence)
Notes and citation
Summary: Though Judah had priests and the law, its physicians and their remedy, the city would not repent and be healed.
- Ramoth in Gilead was a Levitical city (Josh 21:38).
Cite (SBL): Theodoret, Comm. Jer. 8.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/8-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 9
9.1PG 81
Οὗ δὴ χάριν ὁ θεῖος προφήτης δακρύων αἰτεῖ πηγὴν ἀποχρῶσαν τῷ πάθει, ὥστε νύκτωρ 7 καὶ μεθ᾽ ἡμέ- Β ραν ἀποδύρεσθαι τὰ τῶν ὁμοφύλων κακά. Αἰτεῖ δὲ καὶ ἐσχατιάν τινα ἔνδον ἐν τῷ τέρματι τῆς ἐρήμου, κἀκεῖ διάγειν ἐφίεται “ ὥστε μηδὲ ἀκούειν τῶν ὑπὸ τοῦ λαοῦ τολμωμένων κακῶν. ἽΛπαντες γὰρ, φησὶ, τοὺς ἀλλήλων διορύττουσι γάμους, καὶ σύλλογός ἐστι πᾶσαν παρανομίαν τολμῶν " τοῦτο γὰρ λέγει «ε Σύνοδος ἀθετούντων. »
Hou dē charin ho theios prophētēs dakryōn aitei pēgēn apochrōsan tǭ pathei, hōste nyktōr 7 kai meth᾽ hēme- B ran apodyresthai ta tōn homophylōn kaka. Aitei de kai eschatian tina endon en tǭ termati tēs erēmou, kakei diagein ephietai “ hōste mēde akouein tōn hypo tou laou tolmōmenōn kakōn. HiLpantes gar, phēsi, tous allēlōn dioryttousi gamous, kai syllogos esti pasan paranomian tolmōn " touto gar legei «e Synodos athetountōn. »
For this reason the divine prophet asks for a fountain of tears sufficient for his grief, so as to lament night and day the evils of his kinsmen. He asks also for some remote lodging at the edge of the desert, and longs to live there, so as not even to hear of the evils dared by the people. For all of them, he says, break into one another's marriages, and there is a gathering that dares every lawlessness; for this is what he says: "an assembly of the faithless."
Jer 9:1 (8:23 LXX) (allusion, high confidence) · Jer 9:2 (9:1 LXX) (quotation, high confidence)
Notes and citation
Summary: Jeremiah longs for endless tears and a desert refuge far from a people given to adultery and lawlessness.
- The comment paraphrases 9:1–2 (the Septuagint of 9:2 reads "for all of them commit adultery, an assembly of the faithless"). Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column)): (ὦοἱ θη 18 Εἰ αἱ Γὰϊ Σ Ρεῖμην ἱ, ν Βοά ᾿ΠἸὰ ρίογαιι οἵδ ρεοπυηιίαν!!, Ρὲν → .
Cite (SBL): Theodoret, Comm. Jer. 9.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-1
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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.
9.3PG 81
Υ΄. Καὶ ἐνέτειναν τὴν γλῶσσαν αὑτῶν ὡς “ες, τῷ πλησίον " ἐπιδουλεύοντες " τοῦτο γὰρ λέγει" « Ἑεῦδος δ᾽ καὶ οὐ πίστις ἐνίσχυσεν ἐπὶ τῆς γῆς, ὅτι ἐκ κακῶν κακὰ "' ἐξῆλθον. » Τὸ ἀμετάδλητον τῆς πονηρίας διὰ τούτων ἐδήλωσε " τὰ γὰρ κακὰ, φησὶ, κακὰ διαδέχεται " αἰτία δὲ τούτων ἡ τῶν θείων ἀμέλεια. Τοῦτο γὰρ προστέθειχεν " ε Καὶ ἐμὲ οὐκ ἔγνωσαν, φησὶ" Κύριος. » Καὶ σαφέστερον δεικνὺς τὴν ἐμπολιτευομένην αὐτοῖς; πονηρίαν, παραινεῖ μήτε φίλῳ θαῤῥῆσαι, μήτε μὴν ἀδελφῷ " καὶ τούτων χάγεγυμνωμένων. Προστίθησι δὲ τῇ κατηγορίᾳ καὶ τὸν πόκον, ὡς παρὰ τὸν νόμον τολμώμενον.
Y΄. Kai eneteinan tēn glōssan hautōn hōs “es, tǭ plēsion " epidouleuontes " touto gar legei" « Heeudos d᾽ kai ou pistis enischysen epi tēs gēs, hoti ek kakōn kaka "' exēlthon. » To ametadlēton tēs ponērias dia toutōn edēlōse " ta gar kaka, phēsi, kaka diadechetai " aitia de toutōn hē tōn theiōn ameleia. Touto gar prostetheichen " e Kai eme ouk egnōsan, phēsi" Kyrios. » Kai saphesteron deiknys tēn empoliteuomenēn autois? ponērian, parainei mēte philǭ tharrhēsai, mēte mēn adelphǭ " kai toutōn chagegymnōmenōn. Prostithēsi de tę̄ katēgorią kai ton pokon, hōs para ton nomon tolmōmenon.
3. "And they bent their tongue like a bow" against their neighbor, plotting against him; for this is what he says: "Falsehood and not faith has grown strong in the land, for they went out from evils to evils." By this he has shown how unchangeable their wickedness is: evils, he says, follow upon evils; and the cause of these is the neglect of divine things. For he has added: "And they did not know me, says the Lord." And showing more clearly the wickedness that dwells among them, he urges them to trust neither a friend nor even a brother, since these too … were stripped … He adds to the accusation also usury, as practiced contrary to the law.
Textual problem in this passage: see the notes.
Jer 9:3 (9:2 LXX) (quotation, high confidence) · Jer 9:4 (9:3 LXX) (allusion, high confidence) · Jer 9:6 (9:5 LXX) (allusion, medium confidence) · Deut 23:19 (allusion, low confidence)
Notes and citation
Summary: Judah's lying tongues and endless evils come from not knowing God; no friend or brother can be trusted, and usury is practiced against the law.
- The comment paraphrases 9:4–6; the Septuagint of 9:6 has "interest upon interest" (τόκος ἐπὶ τόκῳ), here τόκος ("usury"), printed πόκον by the scan. Words are lost in the scan after "since these too", marked "…". In the Septuagint these are 9:2–5. Usury contrary to the law: Exod 22:25; Deut 23:19.
Cite (SBL): Theodoret, Comm. Jer. 9.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.6PG 81
ς΄. Τόκος δ᾽ ἐπὶ τόκῳ 1, καὶ δόλος ἐπὶ δόλῳ". Καὶ πάλιν τῆς τοῦ Θεοῦ δ᾽ καταφρονήσεως μέ-᾿ Οὐκ ἠθέλησαν εἰδέναι με, φησὶ" Κύριος. (ζ΄) Αιὰ τοῦτο τάδε «.6γει Κύριος τῶν δυγάμεων""" Ἰδοὺ ἐγὼ πυρώσω αὐτοὺς, καὶ δοκιμῶ" αὐτούς. Πύρωσιν ἐνταῦθα καὶ δοκιμασίαν τὸν πόλεμον κέκληκε, καὶ τὰ ἐκεῖθεν φνόμενα. Οὕτω καὶ ὁ θεῖο; Δαθὶδ ἐκ ῃ προσώπου τῶν ἐν Βαδυλῶνι - «Ὅτι ἐδοκίμασας ἡμᾶς ὁ Θεὸς, ἐπύρωσας ἡμᾶς, ὡς πυροῦται τὸ ἀργύριον. ν ᾿Δλλ᾽ ἐκεῖνα τῶν εὐσεδῶν ἔφη τὸ τάγμα ᾿ πυρωβέντες "" γὰρ ἀνεφάνῃσαν δόκιμοι " ἐνταῦθα δὲ ἡ πύρωσις ἐλέγχει τὸ κίόδηλον. Διέξεισι δὲ καὶ τῆς πονηρίας τὰ εἴδη, καὶ βολίδι μὲν ἀπειχάζει τὴν γλῶσσαν, δόλον δὲ πλήρεις εἶναι χέγει τοὺς λόγους. Εἰρηνικὰ γὰρ, φησὶ, φθέγγονται, δόλια δὲ βουλεύονται.
s΄. Tokos d᾽ epi tokǭ 1, kai dolos epi dolǭ". Kai palin tēs tou Theou d᾽ kataphronēseōs me-᾿ Ouk ēthelēsan eidenai me, phēsi" Kyrios. (z΄) Aia touto tade «.6gei Kyrios tōn dygameōn""" Idou egō pyrōsō autous, kai dokimō" autous. Pyrōsin entautha kai dokimasian ton polemon keklēke, kai ta ekeithen phnomena. Houtō kai ho theio? Dathid ek ę̄ prosōpou tōn en Badylōni - «Hoti edokimasas hēmas ho Theos, epyrōsas hēmas, hōs pyroutai to argyrion. n ᾿Dll᾽ ekeina tōn eusedōn ephē to tagma ᾿ pyrōbentes "" gar anephanę̄san dokimoi " entautha de hē pyrōsis elenchei to kiodēlon. Diexeisi de kai tēs ponērias ta eidē, kai bolidi men apeichazei tēn glōssan, dolon de plēreis einai chegei tous logous. Eirēnika gar, phēsi, phthengontai, dolia de bouleuontai.
6. "Usury upon usury, and deceit upon deceit." And again he blames their contempt of God: "They would not know me, says the Lord." 7. "Therefore thus says the Lord of hosts: Behold, I will refine them with fire and test them." Here he has called the war and what came of it refining and testing. So also the divine David, speaking for those in Babylon: "For you have tested us, O God; you have refined us with fire, as silver is refined." But that was said of the company of the pious, for when they were refined they were shown to be genuine; here the refining exposes the counterfeit. He goes through the kinds of wickedness too: he likens the tongue to a dart, and says their words are full of deceit; for they speak peaceably, he says, but plan deceitfully.
Jer 9:6 (9:5 LXX) (quotation, high confidence) · Jer 9:7 (9:6 LXX) (quotation, high confidence) · Ps 66:10 (65:10 LXX) (quotation, high confidence) · Jer 9:8 (9:7 LXX) (allusion, high confidence)
Notes and citation
Summary: God will refine Judah in the fire of war, which proves the pious genuine but exposes the wicked as counterfeit.
- The quotation is Ps 66:10 (LXX 65:10). 9:8 is paraphrased. Migne's footnotes and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) and Latin debris; OCR debris and marginal number): ἢ» τοῦ Θεοῦ, 14 Β μγῸ τούτων, υἱ ἰναῦ. ΓΒ δοχιμάσω, αἰ οπιρ!. 5 πυρ. Β ρῥγέδιι. οἱ, 88 Ψεῦδος, κὸ Τόκος --- δόλῳ, Πεύτν. ΠΙΑΜ Διο τὰ ὁςι ἰμ πγοιο δ κακά. 57 Β τόκον. 55 1} δόλον. " φησί, Ιὶ λέγει. 59" τ, δυν. Αὐἀυΐίυγ ἴῃ ΑΙά. εἰ Οονρὶ. → ; Α ὕππι. [8] φησὶ → φησὶ.
Cite (SBL): Theodoret, Comm. Jer. 9.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.9PG 81
θ΄. Μὴ ἐκὶ τούτοις οὐκ ἐπισχόέψομαι; «λἐγεὶ Κύριος " ἣ ἐν Λαῷ τῷ εοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου; “Ἄτοπον γὰρ τὸν τοιοῦτον κριτὴν ἀτιμώρῆτον τὴν τοσαύτην πονηρίαν καταλιπεῖν. Ἐπίέσχεψιν γὰρ τὴν τιμωρίαν ἐκάλεσε - τὸ δὲ « ἣ ψυχή μου» κατὰ τὸ ἀνθρώπειον τέθεικεν ἔθος " οὐ γὰρ δὴ ἐκ σώμᾶτος καὶ ψυχῆς τὸ θεῖον συνῆκται"" “ ἀσύνθετον γάρ ἐστι, καὶ ἁπλοῦν, καὶ ἀνείδεον. ᾿ς ἀκούειν δυνάμεθα "5, φθέγγεται. Εἶτα τούτοις αὐτοῖς παρακελεύεται, καὶ τῶν ὁδῶν καὶ ὁρῶν "ὁ θρηνῆσαι τὴν ἐρημίαν. Οὐ γὰρ μόνον, φησὶ, τῶν ἀνθρώπων ἑστέρηνται, ἀλλὰ καὶ τῶν κτηνῶν, καὶ τῶν πετεινῶν. Τοῖς γὰρ οἰχουμένοις χωρίοις ἐμφιλοχωρεῖ τὰ πετεινά - ἐν δὲ ταῖς ἐρήμοις καὶ τούτων ἡ σπάνις πολλή. ᾿Απειλεῖ δὲ καὶ τὴν αἰχμαλωσίαν, καὶ τῆς πόλεως τὴν ἐρημίαν, καὶ γενήσεσθαι αὐτὴν λέγει κατοικητήριον δρακόντων. Τὰ γὰρ τοιαῦτα θηρία παρόντων μὲν ἀνθρώπων συνεχῶς ἀναιρεῖται " ἀπόντων δὲ αὔξεται καὶ πλείονα "7 γίνεται.
th΄. Mē eki toutois ouk epischoepsomai? «legei Kyrios " hē en Laǭ tǭ eoioutǭ ouk ekdikēsei hē psychē mou? “Atopon gar ton toiouton kritēn atimōrēton tēn tosautēn ponērian katalipein. Epieschepsin gar tēn timōrian ekalese - to de « hē psychē mou» kata to anthrōpeion tetheiken ethos " ou gar dē ek sōmatos kai psychēs to theion synēktai"" “ asyntheton gar esti, kai haploun, kai aneideon. ᾿s akouein dynametha "5, phthengetai. Eita toutois autois parakeleuetai, kai tōn hodōn kai horōn "ho thrēnēsai tēn erēmian. Ou gar monon, phēsi, tōn anthrōpōn hesterēntai, alla kai tōn ktēnōn, kai tōn peteinōn. Tois gar oichoumenois chōriois emphilochōrei ta peteina - en de tais erēmois kai toutōn hē spanis pollē. ᾿Apeilei de kai tēn aichmalōsian, kai tēs poleōs tēn erēmian, kai genēsesthai autēn legei katoikētērion drakontōn. Ta gar toiauta thēria parontōn men anthrōpōn synechōs anaireitai " apontōn de auxetai kai pleiona "7 ginetai.
9. "Shall I not visit for these things, says the Lord, or shall my soul not take vengeance on such a people?" For it would be absurd for such a judge to leave so great a wickedness unpunished. He has called the punishment a visitation; and "my soul" he has put according to human usage; for the Divine is not composed of body and soul; it is incomposite, simple and without form. He speaks as we are able to hear. Then he bids these same people lament the desolation of the roads and the mountains. For they have been bereft, he says, not only of men but also of cattle and birds; for birds like to haunt inhabited places, and in deserts these too are very scarce. He threatens also the captivity and the desolation of the city, and says it will become a dwelling of dragons. For such beasts are constantly killed when men are present, but when men are absent they increase and multiply.
Jer 9:9 (9:8 LXX) (quotation, high confidence) · Jer 9:10 (9:9 LXX) (allusion, high confidence) · Jer 9:11 (9:10 LXX) (allusion, high confidence)
Notes and citation
Summary: God must punish such wickedness; "my soul" is human language for the simple, incorporeal God, and the land will be emptied of men, beasts, and birds.
- Theodoret explains "my soul" as an accommodation to human speech, since the Divine is simple and incorporeal. 9:10–11 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 9.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-9
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-9-9) · 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.
9.12PG 81
ιβ΄. Τίς ἄνθρωπος ὃς "5 σοφὸς, καὶ συνγήτω ταῦτα", καὶ δ' «“16γος στόματος Κυρίου πρὸς αὐτόν; ἀγαγγειλάτω ὑμῖν " ἕνεκεν τίγος ἀπώλετο ἡ γῆ " ἀγήφθη ὡς ἔρημος παρὰ τὸ μὴ διοδεύεσθαι αὐτήν. Τοῖς τῆς θείας ἠξιωμένοις χάριτος ἐλέγχειν κελεύει, καὶ τῆς ἐρημίας τὰς αἰτίας διδάσκειν " … αὐτὸς δὲ τοῦτο ποιεῖ, καὶ λέγει αὐτοῖς 5 καταλιπεῖν" μὲν τὸν ἐπὶ σωτηρίᾳ δεδομένον νόμον, τοῖς δὲ μα- «αἰοις χρήσασθαι λογισμοῖς, καὶ τῶν εἰδώλων προελέσθαι τὴν θεραπείαν.
ib΄. Tis anthrōpos hos "5 sophos, kai syngētō tauta", kai d' «“16gos stomatos Kyriou pros auton? agangeilatō hymin " heneken tigos apōleto hē gē " agēphthē hōs erēmos para to mē diodeuesthai autēn. Tois tēs theias ēxiōmenois charitos elenchein keleuei, kai tēs erēmias tas aitias didaskein " … autos de touto poiei, kai legei autois 5 katalipein" men ton epi sōtērią dedomenon nomon, tois de ma- «aiois chrēsasthai logismois, kai tōn eidōlōn proelesthai tēn therapeian.
12. "Who is the wise man, and let him understand this; and the one to whom the word of the mouth of the Lord has come, let him declare to you: for what reason has the land perished, has been burned up like a desert, so that no one passes through it?" He bids those honored with divine grace to convict them and teach the causes of the desolation … and he himself does this, and tells them that they abandoned the law given for their salvation, followed vain reasonings, and chose the service of idols.
Textual problem in this passage: see the notes.
Jer 9:12 (9:11 LXX) (quotation, high confidence) · Jer 9:13 (9:12 LXX) (allusion, high confidence) · Jer 9:14 (9:13 LXX) (allusion, high confidence)
Notes and citation
Summary: The prophet explains why the land is desolate: the people abandoned God's saving law for idols.
- Words are lost in the scan after "the desolation", marked "…". 9:13–14 are paraphrased. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); words of the text lost): καὶ ἀϊεὶ! 6886 σοφίη. πε! απι το πύογα ἰϑπίδτῃ που Ἴπι. Υ᾽ε ΔἸ πθὴι απὸ ὴν απ (Γ : ἴῃ το] δα εῖ 605 αι ἰά [8-' → … ; Ο οἷ! " ἃς ἀἰεῖ! 605 ταὶ] → .
Cite (SBL): Theodoret, Comm. Jer. 9.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-12
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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.
9.15PG 81
ιε΄. Διὰ τοῦτο ἐγὼ ψωμίζω" αὐτοὺς ἄρτον ἀνάγκῆς " καὶ ποτίσω Ἵ αὐτοὺς ὕδωρ χοιῆς. Τὴν πικρὰν καὶ ἀνιαρὰν ζωὴν διὰ τούτων δεδήλωκε.
ie΄. Dia touto egō psōmizō" autous arton anankēs " kai potisō Hi autous hydōr choiēs. Tēn pikran kai aniaran zōēn dia toutōn dedēlōke.
15. "Therefore I will feed them with the bread of distress, and give them water of gall to drink." By these words he has indicated a bitter and grievous life.
Jer 9:15 (9:14 LXX) (quotation, high confidence)
Notes and citation
Summary: God will give his people a bitter and grievous life.
Cite (SBL): Theodoret, Comm. Jer. 9.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.16PG 81
ις΄. Καὶ διασκορπιῶ αὐτοὺς ἐν τοῖς ἔθνεσιν, ἐν οἷς" οὐκ ἐγίγωσχον αὐτοὶ, καὶ οἱ πατέρες αὐτῶν" -καὶ ἐξαποστελῶ" ἐπ’ αὑτοὺς 5 τὴν μάχαιραν, 'ξως οὗ ἐξανα.ἰώσω αὑτοὺς ἐν αὐτῇ. Δύο διὰ τούτῶν δεδήλωκε τιμωρίας, τὴν ἐν πολέμῳ σφαγὴν, καὶ τὴν ἐν αἰχμαλωσίᾳ ζωήν’ τοὺς γὰρ τὸν πόλεμον διατοῖς τὸ δέος, κελεύει καὶ τὰς θρηνούσας κληθῆναι, καὶ δακρύων ἀφιέναι χρουνούς. Παρεγγυᾷ δὲ καὶ ταῖς γυναιξὶν, ὡς οὐκέτι χώραν ἐχούσης τῆς εὐφρο-σύνης, διδάσκειν θρηνῆσαι τὰς θυγατέρας " ἐπάγει δὲ καὶ τῶν θρήνων τὴν αἰτίαν.
is΄. Kai diaskorpiō autous en tois ethnesin, en hois" ouk egigōschon autoi, kai hoi pateres autōn" -kai exapostelō" ep’ hautous 5 tēn machairan, 'xōs hou exana.iōsō hautous en autę̄. Dyo dia toutōn dedēlōke timōrias, tēn en polemǭ sphagēn, kai tēn en aichmalōsią zōēn’ tous gar ton polemon diatois to deos, keleuei kai tas thrēnousas klēthēnai, kai dakryōn aphienai chrounous. Parengyą de kai tais gynaixin, hōs ouketi chōran echousēs tēs euphro-synēs, didaskein thrēnēsai tas thygateras " epagei de kai tōn thrēnōn tēn aitian.
16. "And I will scatter them among the nations whom neither they nor their fathers knew, and I will send the sword upon them until I have consumed them by it." By these words he has indicated two punishments: slaughter in war and life in captivity; for those who … the war … the fear, he commands that the mourning women be called and pour out streams of tears. He charges the women too, since gladness no longer has any place, to teach their daughters to lament; and he adds the reason for the laments.
Textual problem in this passage: see the notes.
Jer 9:16 (9:15 LXX) (quotation, high confidence) · Jer 9:17 (9:16 LXX) (allusion, high confidence) · Jer 9:20 (9:19 LXX) (allusion, high confidence)
Notes and citation
Summary: Some will die by the sword and others live as captives, so the women are called to lament and teach their daughters to mourn.
- Words are lost in the scan ("those who escaped the war"), marked "…". 9:17–20 are paraphrased.
Cite (SBL): Theodoret, Comm. Jer. 9.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-16
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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.
9.21PG 81
χα'. Ὅτι ἀγέδη θάνατος διὰ τῶν θυρίδων ὑμῶν" εἰσῆλθεν εἰς "" τὴν γῆν ὑμῶν, τοῦ ἐχτρίψαι νήπια ἔσωθεν", καὶ γεαγίσκους ἀπὸ τῶν πιλατειῶν. θυρίδας καλεῖ τῇς πλάνης τὰς ἐπινοίας " δι᾽ ἐχείνων … γὰρ τὴν πλάνην ἐδέξαντο, καὶ τὴν διὰ ταύτης ἔπενεἐχθεῖσαν πληγήν. Οὐκ ἂν δέ τις ἁμάρτοι θυρίδας τῇς ψυχῆς ὀνομάσας: τὰ τοῦ σώματος αἰσθητήρια, ἔψιν, καὶ γεῦσιν, καὶ ὄσφρησιν, καὶ ἀκοὴν, καὶ ἁφήν " διὰ τούτων γὰρ δυνατὸν, καὶ ζωὴν, καὶ θάνατον εἰσελθεῖν. Ὁ μὲν γὰρ σωφρόνως βλέπων καρποῦται ζωὴν, ὁ δὲ ἀκολάστως, δρέπεται θάνατον " καὶ ἡ ἀληθεύουσα γλῶττα προξενεῖ τῆς ψυχῆς "2 σωτηρίαν, ἡ δὲ φευδομένη τὸν ὄλεθρον πραγματεύεται " καὶ τ᾽ ἄλλα δὲ ὁμοίως καταμαθεῖν εὐπετές.
cha'. Hoti agedē thanatos dia tōn thyridōn hymōn" eisēlthen eis "" tēn gēn hymōn, tou echtripsai nēpia esōthen", kai geagiskous apo tōn pilateiōn. thyridas kalei tę̄s planēs tas epinoias " di᾽ echeinōn … gar tēn planēn edexanto, kai tēn dia tautēs epeneechtheisan plēgēn. Ouk an de tis hamartoi thyridas tę̄s psychēs onomasas: ta tou sōmatos aisthētēria, epsin, kai geusin, kai osphrēsin, kai akoēn, kai haphēn " dia toutōn gar dynaton, kai zōēn, kai thanaton eiselthein. Ho men gar sōphronōs blepōn karpoutai zōēn, ho de akolastōs, drepetai thanaton " kai hē alētheuousa glōtta proxenei tēs psychēs "2 sōtērian, hē de pheudomenē ton olethron pragmateuetai " kai t᾽ alla de homoiōs katamathein eupetes.
21. "For death has come up through your windows, it has entered into your land, to destroy infants outside and young men from the squares." He calls the devices of error windows; through them … they received the error and the blow that came through it. And one would not go wrong in calling the senses of the body the windows of the soul: sight, taste, smell, hearing and touch; for through these both life and death can enter. He who looks chastely reaps life, he who looks licentiously harvests death; the truthful tongue brings the soul salvation, the lying one works its destruction; and the rest may easily be learned in the same way.
Textual problem in this passage: see the notes.
Jer 9:21 (9:20 LXX) (quotation, high confidence)
Notes and citation
Summary: Death entered through the "windows" of error; so too the bodily senses are windows through which life or death enters the soul.
- A word is lost after "through them", marked "…". Migne's footnotes (variant readings of 9:9–21) and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus) and Latin debris; OCR debris (Migne's Latin column); a word of the text lost): ἷ ἀρ {18 ρα νη. πη Νά υἱ πυ}- 5. Β σύγχειται. "Ὁ δυν. φῦ. Β δυνάμενον φθέγγεσθαι. " δ ὁ. ΓΝ Ιθοῖιο 681 ὁ συνετός. 5. ὁ. ἴϊὰ σοπιρ!., 56. Π Βα νοὶ ᾧ ἰαχία τϑο. ἰδεῖ. ἢ Β ἡμῖν Ἰυχία ἐν οἷς. ες. ἰοςῖ, εἰς οὖς. ἘΔ). μεῖον ἴα}. πλούσια. 4. Προ, ἰδοιῖο συνέτω τοῦτο, ἢ συνείτω, 2 ἢ αὑτούς. " κατ. Β ῥγίδειν, Β αὐτοῖς. "' εἰς Α → ; συμ, οἱ ἸηΠοίαπι μοῦ ἃρπη, νάϊ οἱ φαί. (υα: πε}, » εἰ οἱ γος ἰεὶ → … .
Cite (SBL): Theodoret, Comm. Jer. 9.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-21
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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.
9.22PG 81
κβ΄. Τάδε '" 1έγει Κύριος " Καὶ 18 ἔσονται οἔ γεχροὶ τῶν ἀνθρώπων παράδειγμα" ἐπὶ προσώπου τοῦ πεδίον τῆς γῆς ὑμῶν, καὶ ὡς χόρτος" ὀπίσω θερίζοντος, καὶ οὐ» ἔσται ὁ συγάγων. Πολλῆς ᾽5 ὠφελείας ἔσται πρόφασις τὰ εἰς ὑμᾶς γινόμενα " τοῦτο γὰρ λέγει παράδειγμα " τὸ δὲ, ε« Ὡς χόρτος ὀπίσω θερίζοντος, ν δηλοῖ τὸ ἄφατον τῶν νεκρῶν " ἐπειδὴ δὲ ἧσάν τινες ἐν αὑτοῖς, οἱ μὲν αὐχοῦντες ἐπὶ πλούτῳ, οἱ δὲ ἐπὶ σοφίᾳ, ἄλλοι δὲ ἐπὶ ῥώμῃ σώματος, παραινεῖ μὴ ἐπὶ τούτοις σεμνύνεσθαι, ἀλλ᾽ ἐπὶ θεογνωτίᾳ, καὶ πράξει δικαίᾳ " ἐπειδὴ δὲ καὶ ἐπὶ τῇ περιτομῇ μέγα ἐφρόνουν, τὴν ὀφρὺν αὑτῶν χαταστέλλων, δείκνυσι καὶ ἄλλα ἔθνη πλεῖστα περιτεμνόμενα προλέγει ὃλ καὶ τὴν ἐσομένην αὐτῶν κλῆσιν καὶ σωτηρίαν.
kb΄. Tade '" 1egei Kyrios " Kai 18 esontai oe gechroi tōn anthrōpōn paradeigma" epi prosōpou tou pedion tēs gēs hymōn, kai hōs chortos" opisō therizontos, kai ou» estai ho sygagōn. Pollēs ᾽5 ōpheleias estai prophasis ta eis hymas ginomena " touto gar legei paradeigma " to de, e« Hōs chortos opisō therizontos, n dēloi to aphaton tōn nekrōn " epeidē de hēsan tines en hautois, hoi men auchountes epi ploutǭ, hoi de epi sophią, alloi de epi rhōmę̄ sōmatos, parainei mē epi toutois semnynesthai, all᾽ epi theognōtią, kai praxei dikaią " epeidē de kai epi tę̄ peritomę̄ mega ephronoun, tēn ophryn hautōn chatastellōn, deiknysi kai alla ethnē pleista peritemnomena prolegei hol kai tēn esomenēn autōn klēsin kai sōtērian.
22. "Thus says the Lord: And the corpses of men will be for an example on the face of the field of your land, and like grass behind the reaper, and there will be none to gather them." What happens to you will be an occasion of much benefit; for this is what he means by "example." "Like grass behind the reaper" shows that the dead are beyond counting. And since there were some among them who boasted, some of wealth, some of wisdom, others of bodily strength, he urges them not to pride themselves on these, but on the knowledge of God and on just action. And since they also thought highly of circumcision, to humble their pride he shows that very many other nations are circumcised as well; and he foretells also their future calling and salvation.
Jer 9:22 (9:21 LXX) (quotation, high confidence) · Jer 9:23 (9:22 LXX) (allusion, high confidence) · Jer 9:24 (9:23 LXX) (allusion, high confidence)
Notes and citation
Summary: Judah's dead will be an example to others; let no one boast of wealth, wisdom, or strength, or even of circumcision, but of knowing God.
- The comment paraphrases 9:23–24 (boasting in knowing God; cf. 1 Cor 1:31) and introduces 9:25–26.
Cite (SBL): Theodoret, Comm. Jer. 9.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
9.25PG 81
κε’, κς΄. Ἰδοὺ καὶ ἐπισκόψομαι ἐπὶ πάντας παριτετμημένους δ ἀχροθυστίας αὑτῶν. ᾿Ἐπ' Αἴγυκτον, καὶ ἐπὶ " Ἰούδαν", καὶ ἐπὶ Ἐδὼμ, καὶ ἐπὶ τοὺς υἱοὺς Ἀμμὼν, καὶ ἐπὶ τοὺς υἱοὺς Μωὰδ, καὶ" ἐπὶ αἀντας τοὺς περιχξιρομόνους τὸ κατὰ" πρόσωπον αὑτῶν, τοὺς κατοικοῦγτας ἐν τῇ ἐρήμῳ. Ἰδουμαῖοι μὲν ἀπὸ τοῦ Ἢσαῦ τὸ γένος κατάγοντες, κατὰ τὸν τὴν συγγένειαν " οἱ δὲ ἀπὸ τοῦ Ἰσμαὴλ καὶ τῆς βνοντο νόμον " αὐτοὺς οὖν καλεΐ περικειρομένους τὸ κατὰ πρόσωπον αὑτῶν " εἰώθασι γὰρ τῶν παρειῶν παρατῶλειν τὰς τρίχας " Αἰγυπτίους δὲ ἡ τοῦ λαοῦ προσενοίχησις ἐδίδαξε τὴν περιτομὴν " συνῆψε δὲ αὐτοῖς" τὸν Ἰούδαν, καταστέλλων τὸν τύφον. Ἐν δέ γε τοῖς ἑξῆς μείζονα αὐτῶν ποιεῖται κατηγορίαν" Ὁ « Ὅτι πάντα τὰ ἔθνη ἀπερίτμητα σαρκὶ, καὶ"" πᾶς οἶκος " Ἰσραὴλ ἀπερίτμητοι καρδίας αὑτῶν. » Διδάσκει τοίνυν καὶ τὰ παλαιὰ Γράμματα, καὶ τῆς πνευματικῆς περιτομῆς τὸ ὠφέλιμον, καὶ τὸ τῆς σωματικῆς ἀχροδυστίας ἀνείδεον 5. Θὖὺ γὰρ τῶν ἀπεριτμήτων ἐθνῶν κατηγόρησεν " ἀλλ᾽ Ιουδαίων τὸ μὲν σῶμα περιτεμνομένων ", ἀπερίτμητον δὲ τὴν καρδίαν ᾽" ἐχόντων.
ke’, ks΄. Idou kai episkopsomai epi pantas paritetmēmenous d achrothystias hautōn. ᾿Ep' Aigykton, kai epi " Ioudan", kai epi Edōm, kai epi tous huious Ammōn, kai epi tous huious Mōad, kai" epi aantas tous perichxiromonous to kata" prosōpon hautōn, tous katoikougtas en tę̄ erēmǭ. Idoumaioi men apo tou Ēsau to genos katagontes, kata ton tēn syngeneian " hoi de apo tou Ismaēl kai tēs bnonto nomon " autous oun kaleï perikeiromenous to kata prosōpon hautōn " eiōthasi gar tōn pareiōn paratōlein tas trichas " Aigyptious de hē tou laou prosenoichēsis edidaxe tēn peritomēn " synēpse de autois" ton Ioudan, katastellōn ton typhon. En de ge tois hexēs meizona autōn poieitai katēgorian" Ho « Hoti panta ta ethnē aperitmēta sarki, kai"" pas oikos " Israēl aperitmētoi kardias hautōn. » Didaskei toinyn kai ta palaia Grammata, kai tēs pneumatikēs peritomēs to ōphelimon, kai to tēs sōmatikēs achrodystias aneideon 5. Thyy gar tōn aperitmētōn ethnōn katēgorēsen " all᾽ Ioudaiōn to men sōma peritemnomenōn ", aperitmēton de tēn kardian ᾽" echontōn.
25–26. "Behold, I will visit upon all the circumcised their uncircumcision: upon Egypt, and upon Judah, and upon Edom, and upon the sons of Ammon, and upon the sons of Moab, and upon all who clip the hair around their faces, who dwell in the desert." The Idumeans, who trace their descent from Esau, … by kinship; and those from Ishmael and … the law. He calls them those who clip around their faces, for they are accustomed to pluck out the hair of their cheeks. The Egyptians learned circumcision from the people's sojourn among them. He has joined Judah with them, humbling their pride. In what follows he makes a greater accusation against them: "For all the nations are uncircumcised in flesh, and the whole house of Israel uncircumcised in their hearts." So the old Scriptures too teach both the usefulness of the spiritual circumcision and the indifference of bodily foreskin. For he did not accuse the uncircumcised nations, but the Jews, who were circumcised in body but had an uncircumcised heart.
Textual problem in this passage: see the notes.
Jer 9:25 (9:24 LXX) (quotation, high confidence) · Jer 9:26 (9:25 LXX) (quotation, high confidence) · Gen 25:1 (allusion, low confidence)
Notes and citation
Summary: Circumcision of the flesh, shared by Egypt, Edom, Ammon, Moab and the Arabs, avails nothing; Israel is condemned for its uncircumcised heart.
- Lines are lost in the scan in the comment on the Idumeans and the descendants of Ishmael and (probably) Keturah, marked "…". "Indifference" renders ἀνείδεον (literally "formless"), probably meaning that bodily foreskin is of no account; uncertain. Theodoret's contrast between Jews and nations is translated as written. Migne's footnotes have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); OCR debris): βοὰ ὰ Πα θη 68 οἴκος → οἶκος; "2 Β τῇ ψυχῇ. ") Τάδε λ. Κ. δες. ἀρὰ " καὶ -- γῆς ὑμ. Ποῦν. ἴος. ἵπ Οοπιρ!. 564 τὸο. [εοἰ. δι Ἰδουμαίαν. Β Ἰουδαίαν. "5 καὶ--αὐτῶν. Ἡεῦτ. οἱ τς χὰ Ἦ Β αὐτοὺς τῷ Ἰούδα, ἷ ρ. 9017, ὁ δὲ οἶἴχος Ἰσραὴλ, ἀπερίτμητοι καρδίαι αὐτῶν. πῶ 33 ρς, 601. τὰ κ. πρ. αὑτοῦ. "3" Β Χεττούρας. καρδίαις, αἱ ἴῃ ΑἸΔ. 5717 οἴκ, Β μγαῃ). ὁ. 3. καρ, Βὶ κακίαν. Χ, δέδ. → .
Cite (SBL): Theodoret, Comm. Jer. 9.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-25). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/9-25
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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.
Chapter 10
10.2PG 81
β΄. Τάδε “1έγει Κύριος " κατὰ τὰς ὁδοὺς τῶν ἐθνῶν μὴ μωνθάγνετε, καὶ ἀπὸ τῶν σημείων τοῦ οὐρανοῦ. μὴ φοδεῖσθε. Ὁδοὺς ἐθνῶν τὴν καλεῖ πλάνην " τὴν δὲ ἀστρονομίαν καὶ ἀστρολογίαν, σημεῖα τοῦ οὐρανοῦ κέκληκεν 3", οἷς ἀκολουθεῖν οὐκ … ἀλλὰ τῷ τοῦ οὐρανοῦ πιστεύειν Δεσπότῃ. ῳδεῖ δὲ καὶ τὴν τῶν εἰδώλων κατασκευὴν, καὶ λέγει τὰ μὲν ἐκ ξύλου, τὰ δὲ ἐκ χρυσοῦ καὶ ἀργύρου κατεσκευάσθαι καὶ δεῖσθαι σφύρας 5, καὶ ἥλων, καὶ τῶν ἄλλων ὀργάνων δεῖσθαι δὲ καὶ τέχνης, καὶ χειρῶν τῶν ταῦτα ᾿" ἐπισταμένων" καὶ ὅτι τὸ μὲν ἀργύριον ἐκ τῆσδε 3 μεταλλεύεται, τὸ δὲ χρυσίον ἐκ τῆσδε, … Θαραὶς δὲ τὴν Καρχηδόνα καλεῖ᾽ ἐπαινεῖται δ δὲ μάλιστα οὗτος ὁ ἄργυρος " ἀμέλει καὶ νῦν οἱ φιλό-., διυ ἐπὶ τὴν ἔχοντα τὴν φύσιν οὐ δίκαιον εὐλαδεῖφθαι 35" ὧφελεῖν γὰρ ἣ βλάπτειν οὐ δύνανται. Οὕτω καταγέλαστα δείξας ὁ προφήτης τὰ εἴδωλα, ἥμνον ὑφαίνει τῷ τῶν ὅλων Θεῷ. «ε Ηόθεν 3" ὅμοιός σοι, Κύριε; Μέγας εἶ σὺ, καὶ μέγα τὸ ὄνομά σοῦ ἐν δυνάμει. κα
b΄. Tade “1egei Kyrios " kata tas hodous tōn ethnōn mē mōnthagnete, kai apo tōn sēmeiōn tou ouranou. mē phodeisthe. Hodous ethnōn tēn kalei planēn " tēn de astronomian kai astrologian, sēmeia tou ouranou keklēken 3", hois akolouthein ouk … alla tǭ tou ouranou pisteuein Despotę̄. ǭdei de kai tēn tōn eidōlōn kataskeuēn, kai legei ta men ek xylou, ta de ek chrysou kai argyrou kateskeuasthai kai deisthai sphyras 5, kai hēlōn, kai tōn allōn organōn deisthai de kai technēs, kai cheirōn tōn tauta ᾿" epistamenōn" kai hoti to men argyrion ek tēsde 3 metalleuetai, to de chrysion ek tēsde, … Tharais de tēn Karchēdona kalei᾽ epaineitai d de malista houtos ho argyros " amelei kai nyn hoi philo-., diy epi tēn echonta tēn physin ou dikaion euladeiphthai 35" hōphelein gar hē blaptein ou dynantai. Houtō katagelasta deixas ho prophētēs ta eidōla, hēmnon hyphainei tǭ tōn holōn Theǭ. «e Ēothen 3" homoios soi, Kyrie? Megas ei sy, kai mega to onoma sou en dynamei. ka
2. "Thus says the Lord: Do not learn according to the ways of the nations, and do not fear the signs of heaven." He calls the error the ways of the nations; and astronomy and astrology he has called signs of heaven, which one must not … follow, but must trust the Master of heaven. He mocks the making of idols too, and says that some are made of wood, others of gold and silver, and that they need hammers and nails and other tools, and need also art and the hands of those who know these things; and that the silver is mined from one place, the gold from another … He calls Carthage Tarshish; this silver is especially praised; indeed even now the … It is not right to revere things that have such a nature, for they can neither help nor harm. Having thus shown the idols to be ridiculous, the prophet weaves a hymn to the God of all: "Whence is one like you, Lord? You are great, and great is your name in power."
Textual problem in this passage: see the notes.
Jer 10:2 (quotation, high confidence) · Jer 10:3 (allusion, high confidence) · Jer 10:4 (allusion, high confidence) · Jer 10:5 (allusion, high confidence) · Jer 10:9 (allusion, high confidence) · Jer 10:6 (quotation, high confidence)
Notes and citation
Summary: God's people must not follow the nations' astrology or fear idols made of wood and metal; the prophet answers with a hymn to the incomparable Lord.
- Theodoret identifies Tarshish (10:9, Septuagint Θαρσίς) with Carthage. Lines are lost in the scan after "from another" and "even now the", marked "…". 10:3–5, 8–9 are paraphrased. 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); a word of the text lost; OCR debris (Migne's Latin column); words of the text lost; OCR debris inside the lemma; marginal reference inside the lemma; word split by OCR debris; word split by OCR debris (Migne's Latin column)): τῶν γεκβ. 3. ἐθνῶν → τῶν ἐθνῶν; ποίἑ6 ἀἴδοθτα; εἰ α εἰρηὶς εοἰεείϑιις ποι! πιείμετε.. → ; μιΐδιῃ ΥΕΓῸ εἰ σημεῖα → σημεῖα; 614 δου ποῃ οοῃοράϊι, δε! ἀᾷ, → … ; αἷΐ, αἰἰὰ φυΐϊάοπι εκ Ἰΐξπο, 418 → ; κατ- δύβδηίο οομπδίγιΐ, οἱ Ὡλδῖῖδο οϑεγο, οἱ εἰανίβ, οἱ εἐσχευᾶπθαι → κατεσκευάσθαι; 8115 ἰμδισυχαθοις : ἐθογα ἰΐοτ ἀγ Η εἾο, δὲ μδπίθυδ → ; 5818 δι:.6 1 ΔΡρ6|14ἱ (γι δ → … ; καταγέλα. οὐ υἱὲ δἷς ργΟΡΙοῖα τρουδήγαν, στα → καταγέλαστα; 60 ππίνογβοτυιι. ε πῶδ «᾿}}}}5 ἄμα ἐε], → ; ΜαᾶφυυΣ ες ἰυ, οἱ εἶ σὺ → εἶ σὺ.
Cite (SBL): Theodoret, Comm. Jer. 10.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
10.7PG 81
ζ΄. Τίς οὐ ροβηθήσεταί σε, βασιλεῦ τῶν ἐθνῶν; Κατέλυσεν ἐνταῦθα τῶν Ἰουδαίων τὸ φρόνημα, Οὐ γὰρ εἶπε’ Μερὶς Κυρίοῳ λαὸς αὐτοῦ ἀλλὰ βασιλέα τῶν ἐθνῶν ἀπάντων ὠνόμασε τὸν τῶν ὅλων Θεὸν, τὴν ἐσομένην τοῖς ἔθνεσι θεογνωσίαν προλέγων. «Ὅτι ἐν " πᾶσι τοῖς σοφοῖς τῶν ἐθνῶν, καὶ ἐν πάσαις ταῖς βασιλείαις αὐτῶν, πόθεν ὅμοιός σοι, Κύριε: » Εἶτα πάλιν εἰς μέσον φέρει τῶν ἐθνῶν τοὺς θεοὺς, καὶ δείκνυσιν αὐτοὺς ἀπὸ τέχνης καὶ ὕλης τὴν ὑπόστασιν ἔχοντας. Καὶ ἐπανέρχεται πάλιν εἰς τὸν τοῦ Θεοῦ ὕμνον.
z΄. Tis ou robēthēsetai se, basileu tōn ethnōn? Katelysen entautha tōn Ioudaiōn to phronēma, Ou gar eipe’ Meris Kyrioǭ laos autou alla basilea tōn ethnōn apantōn ōnomase ton tōn holōn Theon, tēn esomenēn tois ethnesi theognōsian prolegōn. «Hoti en " pasi tois sophois tōn ethnōn, kai en pasais tais basileiais autōn, pothen homoios soi, Kyrie: » Eita palin eis meson pherei tōn ethnōn tous theous, kai deiknysin autous apo technēs kai hylēs tēn hypostasin echontas. Kai epanerchetai palin eis ton tou Theou hymnon.
7. "Who will not fear you, King of the nations?" Here he has broken down the pride of the Jews. For he did not say, "The Lord's portion is his people," but named the God of all King of all the nations, foretelling the knowledge of God that would come to the nations, and saying: "For among all the wise men of the nations, and in all their kingdoms, whence is one like you, Lord?" Then again he brings the gods of the nations into the middle, and shows that they owe their existence to art and matter. And he returns again to the hymn of God.
Jer 10:7 (quotation, high confidence) · Deut 32:9 (quotation, medium confidence) · Jer 10:8 (allusion, medium confidence) · Jer 10:9 (allusion, medium confidence)
Notes and citation
Summary: Calling God "King of the nations" foretells the nations' coming knowledge of God, while their gods are mere products of craft and material.
- "The Lord's portion is his people": Deut 32:9. 10:8–9 are paraphrased. Debris of Migne's Latin column 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) and marginal numbers; marginal reference and Latin debris; word split by OCR debris): γδεκβ. Ἴ. Ομὲδ ποι εἰπιοδὲ "6, τες φομμηι ἢ δν- → ; ἄἀονυπι Οὐ γὰρ → Οὐ γὰρ; προ- (6η6 σοφηϊἴοπετι οἱ λέγων → προλέγων; καὶ πίον ἐν → καὶ ἐν; βηΐβϑογυπι, υπάθηδηι βἰ αν} }}5 τυϊ, θοπ6}.[8, 9] Ηἰπὸ → ; δἀάποιϊᾳ γυγβὰβ ἰη πιράϊυπι ἀϊ 8 φεπιίυπι, → ; ( 608. ΕΣ τι Πεἷο εἰ πιαίεγία δι βίϑίεγο. Δ ἀδπυθ → ; τοαίξ δά ἰλυδαπάιϊιπι → .
Cite (SBL): Theodoret, Comm. Jer. 10.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-ieremiam-10-7) · 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.
10.20PG 81
Κ΄. Ὁ δὲ Κύριος ἀληθιγὸς Θεός ἔστι, Θεὸς ζῶν, καὶ βασιλεὺς αἰώνιος. Τὰ εἴδωλα, φησὶν, οὐ ζῇ ὁ δὲ Θεὸς καὶ ζωῆς χορηγὸς, καὶ ζώντων Θεὺς, καὶ αἰώνιος βασιλεύς. ε ᾿Απὸ παροξυσμοῦ αὐτοῦ σει- … αὐτοῦ. » Οὕτω καὶ ὁ μακάριος λέγει Δαδίδ' « Ὁ ἐπιδλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν.» Εἶτα κελεύει τοῖς "" καλουμένοις εἰπεῖν θεοῖς Θεοὶ, οὗ τὸν οὐραγὸν καὶ τὴν γῆν οὐκ ἐποίησαν, ἀποιέσθωσαν ἀπὸ " τῆς γῆς, καὶ ὑπο κάτωθεν τοῦ οὐρανοῦ τούτου "3, Θεοῦ γὰρ ἴδιον, δημιουργεῖν, οὐ τὸ ὑπ᾽ ἄλλου δημιουργεῖσθαι, … τοίνυν χγτιστὸς ὁ Υἱὸς, οὐ Θεός - εἰ δὲ δημιουργός ἐστι τῶν ὅλων καὶ πσιητὰς, ὄντως ἐστὶ Θεός “ περὶ αὐτοῦ γὰρ καὶ τὰ ἐπαγόμενα ὁ προφήτης λέγει" ιβ΄. Κύριος ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύζ αὐτοῦ, αὑτὸς "3 ἀγώρθωσε τὴν οἰκουμένην» ἐν τῇ σοφίᾳ αὑτοῦ, καὶ ἐν τῇ φρονήσει αὑτοῦ ἐξέτεινς τὸν οὐρανόν. Ταῦτα Θεοῦ "" ἴδιον " οὐ τὸ π᾿ ἄλλου " ε΄. Χορηγῶν " γὰρ ὑετὸν, καὶ τῶν βροντῶν τοὺς κτύπους ἀποτελεῖ, καὶ ἀνάγων "' γεφέλας ἐξ ἐσχάτου τῆς γῆς. Μετεωρίζει γὰρ ὡς βούλεται τὸ θαλάττιον ὕδωρ, καὶ δτὰ τούτου τὰ νέφη συνίστησιν. « ᾿Αστραπὰς εἰς δετὸν ἐποίησε.» Τοῦ ὑετοῦ γὰρ αὗται σημαντικαί. ε Καὶ ἐξήγαγεν ἀνέμους "5 ἐκ θησαυρῶν αὐτοῦ. » θησαυροὶ αὐτοῦ τὸ βούλημα αὐτοῦ. Αὐτὸς γὰρ Β εἶπε, καὶ ἐγένετο ". αὐτὸς ἐνετείλατο, καὶ ἐκτίσθησαν" » καὶ, ε« Πάντα ὅσα ἠθέλησεν ὁ Κύριος ἐποίησεν, ἐν τῷ οὐρανῷ, καὶ ἐν τῇ γῇ. » Ὁ μὲν οὖν ἀληθινὸς Θεὸς τούτων ἀπάντων ἐστὶ δημιουργός. ΟἵἨ δὲ πλεξστοι τῶν ἀνθρώπων εἰς ἀλογίαν ἐξέπεσαν, καὶ οἱ μὲν δημιουργοῦσι θεοὺς, οἱ δὲ προσκυνοῦσι τοῖς ὑπὸ τούς τῶν γιγνομένοις. Προλέγει δὲ καὶ τῆς πλάνης τὴν παῦλαν" εἰρηκὼς γὰρ, ὅτι" ιε΄. Μάταιά ἐστιν ἔργα Κ᾽ ἐμπεπαιγμέόγνα, τουτἐστι τὰ εἴδωλα, ἐπήγαγεν" Ἐν καιρῷ ἐπισκοκῆς αὑτῶν ἀποιλοῦνται. Τὸ γὰρ ἀποστολικὸν χήρυγμε τὴν τούτων ἐφάνισε μνῆμτν παντελῶς " καὶ ὁρῶμεν τῆς προφητείας τὸ τέλος. ις΄. Οὐκ ἔστι τοιαύτη ἡ μερὶς ᾿Ιακώδ᾽" ὅτι ὅ πλάσας τὰ πάντα, αὐτὸς "' κληρονομία αὐτοῦ, (Ὁ καὶ "5 ᾿Ισραὴ ῥάδδος κληρονομίας αὐτοῦ "3. Κύριος τῶν δυνάμεων ὄγομα αὐτῷ. Σὺ, φησὶν, οὐ ταύτην ἐδιδάχθης τὴν πλάνην " ἄνωθεν γάρ σε ἐξελεξάμην, καὶ διαφερόντως σε τῆς ἐμῆς κηδεμονίας ἠξίωσα, ιζ΄, Συγήγαγεν ὅ᾽ ἔξωθεν τὴν ὑπόστασίν σου, κατοικοῦσαν "᾽ ἐν ἐκλεκτοῖς. Τὸν πατριάρχην ἐκ γῆς Χαλδαίων καλέσας εἰς τὴν Παλαιστίνην μεῖἤγαγε, καὶ τὸ τούτου γένος εἰς τὴν Αἴγυπτον δουλεῦον ἐλευθερωθὲν "ὁ ἐξήγαγε᾽ τοῦτο οὖν καὶ ὁ προφητικὸς ἐδήλωσε λόγος" « Συνήγαγεν ἔξωθεν τὴν ὑπόστασίν σου, χατοιχοῦσαν ἐν ἔκλεκτοῖς » τουτἐστιν, ἐκ τῶν ἄλλων ἐθνῶν ἐκλεξάμενός σε τὴν ἐκλεκτὴν γῆν ἐδωρήσατό σοι. ιη΄. Ὅτι τάδε «λέγει Κύριος " ᾿Ιδοὺ ἐγὼ σχελίζω" τοὺς κατοικοῦντας τὴν γῆν ταύτην τὴν ἐν ψει "8, καὶ ἐκθλίψω" αὑτοὺς, ὅπως " ἐλεγχθῶσιν. … ιθ΄. Εὐρέθη " οὐαὶ ἐπὶ συντρίμματί σου" ἡ πληγή σου "8, Σύντριμμα τὴν ἁμαρτίαν καλεῖ" οὐαὶ δὲ τὴν τιμωρίαν. Ἤκολούθησε, φησὶ, τῇ πονηρίᾳ σου ἡ τιμωρία, καὶ ἀλγηρὰν ἐδέξω πληγήν᾽ εἶτα ἐκ προσώπου τῆς πόλεως συντίθησι θρῆνον, διδάσκων αὑτὴν ποίοις δεῖ χρήσασθαι λόγοις ὀδυρομένην πλημμελείας 5. καί φησιν’ « Ὄντως τοῦτο τὸ τραῦμά ἔστι “΄, καὶ χατέλαδέ με 45.» ᾿Δντὶ τοῦ, Ἧ πληγὴ τῆς ἁμαρτίας αἰτία μοι. γέγονε τῶν κακῶν. χ΄. Ἡ σκηγή σου “ ἐταλαιπώρησεν " ὥλλετο, καὶ πᾶσαι "5 αἱ δέῤῥεις σου 1! διεσπάρησαν 1". Σχυηνὴν καλεῖ, οὐ μόνον τὸν θεῖον νεὼν, ἀλλὰ καὶ τὰς οἰκίας, καὶ τοὺς πύργους, καὶ τοὺς περιδόλους. «Οἱ υἱοί μου καὶ πρόδατά μου ἐξῆλθον ἀπ᾽ ἐμοῦ, καὶ 5 οὐκ εἰσίν" οὐκ 7" ἔστι τόπος τῆς σχηνῆῇς μου, οὐ τόπος δέῤῥεών "5 μου. Πάντων κατὰ ταυτὸν 15 ἔρημος ἐγενόμην. Λέγει δὲ καὶ τῆς πονηρίας τοὺς διδασκάλους.
K΄. Ho de Kyrios alēthigos Theos esti, Theos zōn, kai basileus aiōnios. Ta eidōla, phēsin, ou zę̄ ho de Theos kai zōēs chorēgos, kai zōntōn Theus, kai aiōnios basileus. e ᾿Apo paroxysmou autou sei- … autou. » Houtō kai ho makarios legei Dadid' « Ho epidlepōn epi tēn gēn, kai poiōn autēn tremein.» Eita keleuei tois "" kaloumenois eipein theois Theoi, hou ton ouragon kai tēn gēn ouk epoiēsan, apoiesthōsan apo " tēs gēs, kai hypo katōthen tou ouranou toutou "3, Theou gar idion, dēmiourgein, ou to hyp᾽ allou dēmiourgeisthai, … toinyn chgtistos ho Huios, ou Theos - ei de dēmiourgos esti tōn holōn kai psiētas, ontōs esti Theos “ peri autou gar kai ta epagomena ho prophētēs legei" ib΄. Kyrios ho poiēsas tēn gēn en tę̄ ischyz autou, hautos "3 agōrthōse tēn oikoumenēn» en tę̄ sophią hautou, kai en tę̄ phronēsei hautou exeteins ton ouranon. Tauta Theou "" idion " ou to p᾿ allou " e΄. Chorēgōn " gar hyeton, kai tōn brontōn tous ktypous apotelei, kai anagōn "' gephelas ex eschatou tēs gēs. Meteōrizei gar hōs bouletai to thalattion hydōr, kai dta toutou ta nephē synistēsin. « ᾿Astrapas eis deton epoiēse.» Tou hyetou gar hautai sēmantikai. e Kai exēgagen anemous "5 ek thēsaurōn autou. » thēsauroi autou to boulēma autou. Autos gar B eipe, kai egeneto ". autos eneteilato, kai ektisthēsan" » kai, e« Panta hosa ēthelēsen ho Kyrios epoiēsen, en tǭ ouranǭ, kai en tę̄ gę̄. » Ho men oun alēthinos Theos toutōn apantōn esti dēmiourgos. HoiĒ de plexstoi tōn anthrōpōn eis alogian exepesan, kai hoi men dēmiourgousi theous, hoi de proskynousi tois hypo tous tōn gignomenois. Prolegei de kai tēs planēs tēn paulan" eirēkōs gar, hoti" ie΄. Mataia estin erga K᾽ empepaigmeogna, toutesti ta eidōla, epēgagen" En kairǭ episkokēs hautōn apoilountai. To gar apostolikon chērygme tēn toutōn ephanise mnēmtn pantelōs " kai horōmen tēs prophēteias to telos. is΄. Ouk esti toiautē hē meris ᾿Iakōd᾽" hoti ho plasas ta panta, autos "' klēronomia autou, (Ho kai "5 ᾿Israē rhaddos klēronomias autou "3. Kyrios tōn dynameōn ogoma autǭ. Sy, phēsin, ou tautēn edidachthēs tēn planēn " anōthen gar se exelexamēn, kai diapherontōs se tēs emēs kēdemonias ēxiōsa, iz΄, Sygēgagen ho᾽ exōthen tēn hypostasin sou, katoikousan "᾽ en eklektois. Ton patriarchēn ek gēs Chaldaiōn kalesas eis tēn Palaistinēn meiēgage, kai to toutou genos eis tēn Aigypton douleuon eleutherōthen "ho exēgage᾽ touto oun kai ho prophētikos edēlōse logos" « Synēgagen exōthen tēn hypostasin sou, chatoichousan en eklektois » toutestin, ek tōn allōn ethnōn eklexamenos se tēn eklektēn gēn edōrēsato soi. iē΄. Hoti tade «legei Kyrios " ᾿Idou egō schelizō" tous katoikountas tēn gēn tautēn tēn en psei "8, kai ekthlipsō" hautous, hopōs " elenchthōsin. … ith΄. Eurethē " ouai epi syntrimmati sou" hē plēgē sou "8, Syntrimma tēn hamartian kalei" ouai de tēn timōrian. Ēkolouthēse, phēsi, tę̄ ponērią sou hē timōria, kai algēran edexō plēgēn᾽ eita ek prosōpou tēs poleōs syntithēsi thrēnon, didaskōn hautēn poiois dei chrēsasthai logois odyromenēn plēmmeleias 5. kai phēsin’ « Ontōs touto to trauma esti “΄, kai chatelade me 45.» ᾿Dnti tou, Hē plēgē tēs hamartias aitia moi. gegone tōn kakōn. ch΄. Hē skēgē sou “ etalaipōrēsen " hōlleto, kai pasai "5 hai derrheis sou 1! diesparēsan 1". Schyēnēn kalei, ou monon ton theion neōn, alla kai tas oikias, kai tous pyrgous, kai tous peridolous. «Hoi huioi mou kai prodata mou exēlthon ap᾽ emou, kai 5 ouk eisin" ouk 7" esti topos tēs schēnēę̄s mou, ou topos derrheōn "5 mou. Pantōn kata tauton 15 erēmos egenomēn. Legei de kai tēs ponērias tous didaskalous.
10. "But the Lord is the true God, the living God, and the eternal King." The idols, he says, do not live; but God is both the giver of life and God of the living, and the eternal King. "At his anger the earth will … " So also the blessed David says: "He who looks on the earth and makes it tremble." Then he bids them say to the so-called gods: 11. "Gods who did not make the heaven and the earth, let them perish from the earth and from under this heaven." For it is proper to God to create, not to be created by another. … If, then, the Son is a creature, he is not God; but if he is the creator and maker of all things, he is truly God; for the prophet says what follows about him: 12. "The Lord who made the earth by his strength, he set up the world by his wisdom, and by his understanding he stretched out the heaven." These things are proper to God, not … another. 13. For in supplying rain he also produces the claps of thunder, "and he brings up clouds from the end of the earth." For he lifts up the water of the sea as he wills, and from it forms the clouds. "He made lightnings for rain," for these are signs of rain. "And he brought out winds from his treasuries." His treasuries are his will. For "he spoke, and they came to be; he commanded, and they were created"; and "all that the Lord willed he did, in heaven and on earth." The true God, then, is the creator of all these things. But most people fell into unreason: some make gods, others worship the things made by them. He foretells also the end of the error; for having said, 15. "Vain are the works, objects of mockery" — that is, the idols — he added: "In the time of their visitation they will perish." For the apostolic preaching has wiped out their memory completely, and we see the fulfillment of the prophecy. 16. "The portion of Jacob is not like these; for he who formed all things is himself his inheritance, and Israel is the rod of his inheritance; the Lord of hosts is his name." You, he says, were not taught this error; for I chose you long ago and counted you worthy of my special care. 17. "He has gathered your substance from outside, you who dwell among the choice." He called the patriarch from the land of the Chaldeans and brought him over into Palestine; and his race, when it was in servitude in Egypt, he set free and brought out. This, then, is what the prophetic word has shown: "He has gathered your substance from outside, dwelling among the choice"; that is, choosing you from among the other nations, he has given you the choice land. 18. "For thus says the Lord: Behold, I will trip up the inhabitants of this land in distress, and I will afflict them, so that they may be convicted." … 19. "Woe for your fracture; your wound is grievous." He calls sin the fracture, and punishment the woe. Punishment followed your wickedness, he says, and you received a painful blow. Then he composes a lament in the person of the city, teaching her what words she must use in lamenting her offenses; and he says: "Truly this is my wound, and it has seized me." That is: the blow of sin has become the cause of my evils. 20. "Your tent is in misery, it has perished, and all your curtains are torn apart." He calls tent not only the divine temple but also the houses, the towers, and the walls. "My sons and my sheep have gone out from me, and they are not; there is no longer a place for my tent, no place for my curtains." I have become bereft of everything at once. He tells also of the teachers of the wickedness.
Textual problem in this passage: see the notes.
Jer 10:10 (quotation, high confidence) · Ps 104:32 (103:32 LXX) (quotation, high confidence) · Jer 10:11 (quotation, high confidence) · Jer 10:12 (quotation, high confidence) · Jer 10:13 (quotation, high confidence) · Ps 33:9 (32:9 LXX) (quotation, high confidence) · Ps 135:6 (134:6 LXX) (quotation, high confidence) · Jer 10:14 (allusion, medium confidence) · Jer 10:15 (quotation, high confidence) · Jer 10:16 (quotation, high confidence) · Jer 10:17 (quotation, high confidence) · Gen 12:1 (allusion, medium confidence) · Jer 10:18 (quotation, high confidence) · Jer 10:19 (quotation, high confidence) · Jer 10:20 (quotation, high confidence)
Notes and citation
Summary: The Lord alone is the living God and Creator, so the Son, who made all things, is truly God; idols will vanish, God chose Israel, yet Jerusalem will be broken for its sin.
- The staged reference is 10.20, but the section begins with the lemma of 10:10 (printed Κ΄, probably for ι΄) and runs to 10:20; the next section begins at 10:21. Theodoret uses 10:11–12 against those who held the Son to be a creature: what creates is God, and Scripture ascribes creation to the Son; translated as written. Quotations: Ps 104:32 (LXX 103:32); Ps 33:9 (LXX 32:9; 148:5); Ps 135:6 (LXX 134:6); Abraham's call: Gen 11:31–12:5. Lines are lost in the scan in the lemma of 10:10 ("will quake"), after "created by another" (probably the beginning of the argument about the Son), after "not … another" and after the lemma of 10:18; marked "…". Migne's footnotes, some printing manuscript B's additions to 10:13 and 10:18, and Latin debris have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus, with manuscript B's additions); lines of the text lost; OCR debris; OCR debris (Migne's Latin column); OCR debris (Migne's Latin column) and footnotes; words of the text lost; OCR debris (Migne's Latin column) inside the lemma; OCR debris (Migne's Latin column); words of the lemma lost; marginal reference and Latin debris inside the lemma; word split by OCR debris; word split by a marginal reference and Latin debris): ζών- Υεπς. 10. Βοηιίπες απίεπι ἐεἰ των → ζῶν; συἱυεπιίιπι, εἰ τὸν → ; νἱνυπὲ : δἱ Ὀειβ οἱ Υἱίῳ οϑὶ Ἰατρίιοτ, ἐὲ Υἴτόγυπι → ; δέυ8, οἱ Τὰχ ΡεοΓρθοίαι8. « σιν → …; θανὶά, ε Εἶτα → Εἶτα; πορο ἷ, » τα’, Θεοὶ → Θεοὶ; γεβα. 11. δὶ, φεῖ πον [δεόγιπί σοἴμηι οἰ ἰϑτταπὶ, → ; γοτγεαπὶ (6 (6τῖα, εἰ 46 πἷς φια τι εαἴο. ἔος εμπῖἴ. → ; ἢ Ναπν Ποὶ ργορτίυπὶ ὁδὶ ἐγθᾶγθ, ΠῸ0 Δ} 4110 οτθδτῖτὸ → ; Εἰ ἰἀεοᾳὰς εἴ ΕΠ᾽υΒ εδὴ ογθαῖαδ, ποη απ δου : δἰ δ: ῃς γῆς. "Ὁ ἐπαιν. --- ἀμέλει. θ6ε5. ' Β. εὖλ. Β εὐσεδεῖσθαι. ὁ᾽ πόθεν --- δυνάμει. [8 ἴδΓὲ μὴν ἡ: ἧς τε Ἰεοιϊομαβ δὰ ἢ. 1. εἰ δή θεηύς. 5 ἀπὸ --- οὐρανοῦ. Ἰηἴγα, ἴῃ 6ρ. [46 ἴ1ὰ 1». ἀπὸ προσώπου «ἧς γῆς καὶ ἀπὸ τὰ ληυαμ τ ρᾶ νοῦ. Μ τούτ, ιν: ᾿ δια, εἰ δα [ταδ]- [δος ἴῃ Εἰ ε Ἔἶο εἴ ἰη: ἰέγγὰ ἱ.» {εεῖ! ἐπὶ. Τα, παι, δοῦ 68 εοῦὅ, Α → … ; δν, μιου ογός δὰ ἔστι → δημιουργός ἐστι; Καὶ πλῆθος ὕδατος Ἰεεῖ, ἀνήγαγε. 585 ἀν. [ἃ ἱ. 1, ρ. 809. 58 ἨροιίαΒβ οπιρ!. 1 εν. αὐτός ἐστιν. “--ὸ ΜΒ ἴδια Θεοῦ. Β ἄλλα ἀποτ. ἐν οὐρανῷ. Β ρμγῶπη). εἰς φωνὴν διδόντος αὐτοῦ πλῆθος ὕδατος ἐν οὐρανῷ. "3 καὶ --- αὐτοῦ. Αἀ δῆσ. 4 Βοι. ἐλ, λος. Ἰεοῖ. ὅπως εὑρεθῇ ἡ πληγὴ σου, Πεὐγ. μ Εἰ καλῶς δερὸς ὁ δρόμος, ἐπισχοτίζονται "5, ἵνα ἐπ᾽ ὀλεθρίᾳ "5 → … .
Topics: Christology, Trinity
Cite (SBL): Theodoret, Comm. Jer. 10.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-20
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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.
10.21PG 81
κα΄. Ὅτι οἱ ποιμένες ἠφρονεύσαντο, καὶ τὸν Θεὸν οὐκ ἐξεζήτησαν 15. Ποιμένας καλεῖ τοὺς βασιλέας καὶ τοὺς ἱερέας " καὶ οὗτοι γὰρ κἀκεῖνοι τῆς πλάνης ἐγένοντο πρόξενοι. Διδάσκει ὃὲ ταῦτα σαφέστερον τῶν Βασιλειῶν καὶ τῶν Παραλειπομένων ἡ ἱστορία 75. « Διὰ 5 τοῦτο οὐκ ἐνόησε πᾶσα ἡ νομὴ αὐτῶν, ἀλλὰ διεσκορπίσθησαν.» Νομὴν ἐνταῦθα καλεῖ, οὗ τὴν πόαν, ἀλλὰ τὰ ποίμνια " καὶ λόγει, τὴν τῶν ποιμένων ἀφροσύνην αἰτίαν γενέσθαι τῆς τῶν προ- αὶ αβ', Φωνὴ ἀκοῆς ἰδοὺ ἔρχεται, καὶ σεισμὸς μέγας ἐκ γῆς βοῤῥᾶ, τοῦ τάξαι τὰς πόλεις ᾿Ιούδα εἰς ἀφανισμὸν, καὶ κοίτην στρουθῶν 5". Στρουθοὺς τὰς μεγάλας λέγει τὰς Λιδύσσας, ἃς οἱ πολλοὶ στρουθοχαμήλους καλοῦσι" φιλέρημον γὰρ καὶ τοῦτο τὸ ζῶον. Εἶτα διδάσκει ὁ προφήτης, τίς ἄγει 55 τὸν
ka΄. Hoti hoi poimenes ēphroneusanto, kai ton Theon ouk exezētēsan 15. Poimenas kalei tous basileas kai tous hiereas " kai houtoi gar kakeinoi tēs planēs egenonto proxenoi. Didaskei hoe tauta saphesteron tōn Basileiōn kai tōn Paraleipomenōn hē historia 75. « Dia 5 touto ouk enoēse pasa hē nomē autōn, alla dieskorpisthēsan.» Nomēn entautha kalei, hou tēn poan, alla ta poimnia " kai logei, tēn tōn poimenōn aphrosynēn aitian genesthai tēs tōn pro- ai ab', Phōnē akoēs idou erchetai, kai seismos megas ek gēs borrha, tou taxai tas poleis ᾿Iouda eis aphanismon, kai koitēn strouthōn 5". Strouthous tas megalas legei tas Lidyssas, has hoi polloi strouthochamēlous kalousi" philerēmon gar kai touto to zōon. Eita didaskei ho prophētēs, tis agei 55 ton
21. "For the shepherds have acted foolishly and have not sought God." He calls the kings and the priests shepherds, for both became the cause of the error. The history of the Kingdoms and of the Chronicles teaches this more clearly. "Therefore their whole pasture did not understand, but they were scattered." Here he calls pasture not the grass but the flocks; and he says that the folly of the shepherds became the cause of the … 22. "A voice of report, behold, it comes, and a great earthquake from the land of the north, to make the cities of Judah a desolation and a resting place of ostriches." By "sparrows" he means the large Libyan ones, which most people call camel-sparrows; for this creature too loves the desert. Then the prophet teaches who leads the …
Textual problem in this passage: see the notes.
Jer 10:21 (quotation, high confidence) · Jer 10:22 (quotation, high confidence) · Jer 10:23 (allusion, low confidence)
Notes and citation
Summary: Foolish kings and priests scattered the flock; invasion from the north will leave Judah's cities a haunt of ostriches.
- The Septuagint of 10:22 has "a resting place of sparrows" (στρουθῶν); Theodoret explains these as ostriches ("camel-sparrows"). Words are lost in the scan after "the cause of the" (probably "scattering of the sheep") and at the end; marked "…".
Cite (SBL): Theodoret, Comm. Jer. 10.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-21
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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.
10.23PG 81
κγ', Οἶδα, Κύριδ, ὅτι οὐκὶ τοῦ ἀγθρώπου ἡ ὁδὸς αὑτοῦ" οὐδὲ 55 ἀγὴρ πορεύσεται, καὶ κατορθώσει ὁδὸν αὐτοῦ, καὶ" κατευθυγεῖ πορείαν αὐτοῦ. Οὐκ ἂν ἐκεῖνος, φησὶν, ὥρμησς καθ᾽ ἡμῶν μὴ βουλομένου σου, Δέσποτα᾽ εἰ δὲ καὶ ὥρμησεν, οὐκ ἂν κατώρθωσεν ἅπερ ἠθέλησε, τῆς σῆς δεξιᾶς ἡμῶν προμηθουμένης " οἶδα γὰρ οἷα Σεναχηρεὶμ πέπονθεν ἀλλ᾽ ἱκετεύομέν σε, μηδὲ ἐκεῖνον δ" ἡμᾶς εἰσπράξαι δίκας τῆς ἀσεδείας " ἀλλ᾽ αὐτόν σε παιδεῦσαι, καὶ πατριχὴν παιδείαν ἐπαγαγεῖν" τοῦτο γὰρ ἐν τοῖς ἑξῆς λέγει.
kg', Oida, Kyrid, hoti ouki tou agthrōpou hē hodos hautou" oude 55 agēr poreusetai, kai katorthōsei hodon autou, kai" kateuthygei poreian autou. Ouk an ekeinos, phēsin, hōrmēss kath᾽ hēmōn mē boulomenou sou, Despota᾽ ei de kai hōrmēsen, ouk an katōrthōsen haper ēthelēse, tēs sēs dexias hēmōn promēthoumenēs " oida gar hoia Senachēreim peponthen all᾽ hiketeuomen se, mēde ekeinon d" hēmas eispraxai dikas tēs asedeias " all᾽ auton se paideusai, kai patrichēn paideian epagagein" touto gar en tois hexēs legei.
23. "I know, Lord, that a man's way is not his own, nor will a man walk and make his way prosper and direct his going." He would not have rushed against us, he says, if you had not willed it, Master; and even if he had rushed against us, he would not have accomplished what he wished, if your right hand had been protecting us. For I know what Sennacherib suffered. But we beseech you: let not even him exact from us the penalty of our impiety, but discipline us yourself, and bring on us a fatherly discipline. For this is what he says in what follows.
Jer 10:23 (quotation, high confidence) · 2 Kgs 19:35 (allusion, medium confidence)
Notes and citation
Summary: The invader succeeds only by God's permission, as Sennacherib's fate shows; so the prophet asks God to discipline his people himself, as a father.
- Sennacherib: 2 Kgs 19:35–37. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris; OCR debris (Migne's Latin column); word split by OCR debris (Migne's Latin column)): προ- Ρεγβομὰ αἰν αι ΐ, ἰδ γα θυ γι πὶ. Εἴ ἐδὲ πον ἡ μά ἱπ ἀΐυἷα μηθουμένης → προμηθουμένης; Ὁ οδηΐπι ἀλλ᾽ → ἀλλ᾽; τηυ8 6, πὸ ᾿||6 οχίξαὶ ἃ Α δίκας → δίκας; ν εἰ ἐπ εἰ Ρασὰπατριχὴν → πατριχὴν.
Cite (SBL): Theodoret, Comm. Jer. 10.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-23
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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.
10.24PG 81
κδ΄, χε΄. Παίδευσον ἡμᾶς, Κύριε, πλὴν ἐν κρίσει3ῖ, καὶ μὴ ἐν θυμῷ" ἵνα 55 μὴ ὀλίγους ποιήσης ἡμᾶς. "ἔκχεον τὸν θυμόν σου ἐπὶ ἔθνη τὰ μὴ εἰδότα σε, καὶ ἐπὶ βασιλείας, αἵ τὸ ὄνομά σου οὐκ ἐπεκαλέσαντο. Ὅτι κατέφαγον τὸν καὶ συνετέλεσαν αὑτὸν, καὶ τὴν νομὴν αὑτοῦ ἠρήμωσαν. Δῆλον τοίνυν καὶ ἐκ τῶν εἰρημένων, καὶ ἐκ τῶν ἐπαγομένων, ὡς τὸ, ε Οἶδα, Κύριε, ὅτι οὐκὶ ποῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, » οὔτε φυσικῇ δουλείᾳ τὸ ἐλεύθερον ἡμῶν ὑποδάλλει τῆς γνώμης, οὔτε τῆς εἱμαρμένης ἀνάγκῃ τὰ καθ᾽ ἡμᾶς ὑποτίθησιν " ἀλλὰ διαῤῥήδην ἡμᾶς διδάσκει, πῶς ὃ Δεσπότης "' Θεὸς κατέχει τοὺς οἴακας τοῦ παντὸς κόσμον, καὶ σοφῶς χυδερνᾷ, καὶ χορηγεῖ τὰ ἀγαθὰ, καὶ παιδεύει δικαίως, ὅταν ἐπὶ πλεῖστον μαχροθυμῆσας ἐπιμείναντας 3 τῇ πονηρίᾳ θεάσηται.
kd΄, che΄. Paideuson hēmas, Kyrie, plēn en krisei3i, kai mē en thymǭ" hina 55 mē oligous poiēsēs hēmas. "ekcheon ton thymon sou epi ethnē ta mē eidota se, kai epi basileias, hai to onoma sou ouk epekalesanto. Hoti katephagon ton kai synetelesan hauton, kai tēn nomēn hautou ērēmōsan. Dēlon toinyn kai ek tōn eirēmenōn, kai ek tōn epagomenōn, hōs to, e Oida, Kyrie, hoti ouki pou anthrōpou hē hodos autou, » oute physikę̄ douleią to eleutheron hēmōn hypodallei tēs gnōmēs, oute tēs heimarmenēs anankę̄ ta kath᾽ hēmas hypotithēsin " alla diarrhēdēn hēmas didaskei, pōs ho Despotēs "' Theos katechei tous oiakas tou pantos kosmon, kai sophōs chyderną, kai chorēgei ta agatha, kai paideuei dikaiōs, hotan epi pleiston machrothymēsas epimeinantas 3 tę̄ ponērią theasētai.
24–25. "Discipline us, Lord, but in judgment and not in anger, that you may not make us few. Pour out your wrath on the nations that do not know you, and on the kingdoms that have not called on your name; for they have devoured … and consumed him, and laid waste his pasture." It is clear, then, both from what has been said and from what follows, that "I know, Lord, that a man's way is not his own" neither subjects our freedom of will to a servitude of nature, nor places our affairs under the necessity of fate; it teaches us plainly how the Master God holds the helm of the whole world, steers it wisely, supplies good things, and disciplines justly when, after showing long patience, he sees people persisting in wickedness.
Textual problem in this passage: see the notes.
Jer 10:24 (quotation, high confidence) · Jer 10:25 (quotation, high confidence)
Notes and citation
Summary: The prophet asks for measured discipline; the verse about man's way denies neither free will nor teaches fate, but shows God's wise government of the world.
- A word of the lemma of 10:25 is lost in the scan ("Jacob"), marked "…". Theodoret's denial that 10:23 implies natural necessity or fate (εἱμαρμένη) is aimed at fatalist readings.
Notes on the original text
- Digital text corrected (OCR debris; stray letter): Θεὸς Β κατέχει → Θεὸς κατέχει; Πὶ μεμα. οἃ πὶ → .
Cite (SBL): Theodoret, Comm. Jer. 10.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/10-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Chapter 11
11.1PG 81
Μετὰ ταῦτα παρακελεύεται πρὸς πάντα εἰπεῖν τὸν λαόν" Υ, δ΄. Τάδε.2όγοι Κύριος ᾧ Θεὸς Ἰσραὴ, Ἔπιγῶν "' τῆς διαθήκης ταύτης " ἧς ἐνετειλάμην τοῖς πατράσιν ὑμῶν "", ἐν ἦ ἡμέρᾳ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου, ἐκ τῆς καμένου τῆς σιδηρᾶς. Τοῦτο καὶ νομοθετῶν τῷ νόμῳ πρατοέθεικεν ἔφη. γάρ' ε« Ἐπιχφτάρατος πᾶς, ἃς οὐκ ἐμμένει πᾶσι δἱὶ, σαι αὐτά" » ὑπισχνεῖται δὲ κἀκεῖ, καὶ πάλιν ἐνταῦθα, ὡς πάσης ἀξιώσει χηδρομονίας τοὺς τὰς θείας φυλάσ-αοντας ἐντολάς. ᾿Αναμεμνήσχαι δὲ καὶ τῶν πρὸς τοὺς κατέρας αὐτῶν εἰρημένων, καὶ τῆς ἐκείνων ἀπειθείας. « Ἐξέκλιναν "" γὰρ, φησὶ, τὸ οὖς αὐτῶν, καὶ ἐπηρεύθησαν ἀνὴρ ἐν τῇ εὐθύτητι "" τῆς καρδίας αὐτοῦ τῆς πονηρᾶς. » Ἐὐθύτητα δὲ ἐνταῦθα οὐ τὴν ὀρθότητα λέγει "6, ἀλλὰ τὴν ἐφεξῆς γεγενημόνην πονηρίαν ἐν τῇ κακίᾳ" οὐ γὰρ ἀπετρέποντο ταύτης, οἷς ἀλλὰ διηνεκῶς αὐτὴν ὥδευον. ε Καὶ ἐπήγαγον ἐπ᾽ αὐτοὺς πάντας τοὺς λόγους τῆς διαθήκης ταύτης, ἧς ἐνετειλάμην αὐτοῖς ποιῆσαι, καὶ οὐκ ἐποίησαν.» Διαφόρος γὰρ τιμωρίᾳις αὐτοὺς ἐξέδωχφ᾽ ποτὲ μὰν ἐδούλευσαν. ᾿
Meta tauta parakeleuetai pros panta eipein ton laon" Y, d΄. Tade.2ogoi Kyrios hǭ Theos Israē, Epigōn "' tēs diathēkēs tautēs " hēs eneteilamēn tois patrasin hymōn "", en ē hēmerą anēgagon autous ek gēs Aigyptou, ek tēs kamenou tēs sidēras. Touto kai nomothetōn tǭ nomǭ pratoetheiken ephē. gar' e« Epichphtaratos pas, has ouk emmenei pasi dii, sai auta" » hypischneitai de kakei, kai palin entautha, hōs pasēs axiōsei chēdromonias tous tas theias phylas-aontas entolas. ᾿Anamemnēschai de kai tōn pros tous kateras autōn eirēmenōn, kai tēs ekeinōn apeitheias. « Exeklinan "" gar, phēsi, to ous autōn, kai epēreuthēsan anēr en tę̄ euthytēti "" tēs kardias autou tēs ponēras. » Euthytēta de entautha ou tēn orthotēta legei "6, alla tēn ephexēs gegenēmonēn ponērian en tę̄ kakią" ou gar apetreponto tautēs, hois alla diēnekōs autēn hōdeuon. e Kai epēgagon ep᾽ autous pantas tous logous tēs diathēkēs tautēs, hēs eneteilamēn autois poiēsai, kai ouk epoiēsan.» Diaphoros gar timōriąis autous exedōchph᾽ pote man edouleusan. ᾿
After this he commands him to speak to all the people: 3–4. "Thus says the Lord God of Israel: Cursed is the man who will not hear the words of this covenant, which I commanded your fathers on the day I brought them up out of the land of Egypt, out of the iron furnace." He set this forth also when giving the law, for he said: "Cursed is everyone who does not abide by all … to do them"; and he promises there, and here again, that he will count those who keep the divine commandments worthy of every care. He reminds them also of what was said to their fathers, and of their disobedience: "For they turned aside their ear, and each walked in the straightness of his evil heart." By "straightness" here he does not mean uprightness, but the wickedness practiced in unbroken sequence, in evil; for they did not turn away from it but walked in it continually. "And I brought upon them all the words of this covenant, which I commanded them to do, and they did not do them." For he handed them over to various punishments: at times they were enslaved …
Jer 11:2 (allusion, medium confidence) · Jer 11:3 (quotation, high confidence) · Jer 11:4 (quotation, high confidence) · Deut 27:26 (quotation, high confidence) · Gal 3:10 (allusion, low confidence) · Jer 11:8 (quotation, high confidence)
Notes and citation
Summary: God's covenant curses those who disobey it, and Israel's fathers walked steadily in evil, so its curses came upon them.
- The quotation is Deut 27:26 (cf. Gal 3:10); words are lost in it ("the words written in this book"), marked "…". Theodoret's text of 11:8 reads "straightness" (εὐθύτητι) where the usual Septuagint has "wickedness"; he explains it as steady persistence in evil. The section breaks off at the end. Debris of Migne's Latin column has been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column); OCR debris (Migne's Latin column); OCR εὖ for οὐ; word split by OCR debris; word split by OCR debris (Migne's Latin column)): εὖ τὴν Ρθγβδυθγδηίε ἰῃ πηδ] εἴ. Ναὶ ἂἷν ἃ πο γθραβδβθγαβέ, → οὐ τὴν ; κοὐ ἴῃ εἃ ξοπιϊπομίος ἱποράαρφοξ, « Ἐξ ἱπθαχὶ δαρερ → ; αὐὑς (Ἀσθγθαΐ, δὲ μομ (φοθευμί, » Ὑατὶϊβ θημῃ ὡρ- → αὐ; Ηἰ οἷα φἀαϊχίε 608, ἰφιογάμμι Απιμηοη εἶα, ἰομοεάυμη → ; - Πραιΐο ἵπ υἱτὶς Δ μάσ, δἰ ἱπ → .
Cite (SBL): Theodoret, Comm. Jer. 11.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-1
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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.
11.9PG 81
θ΄, (.. Καὶ εἶπε Κύριος" Εὐρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα, καὶ ἐν τοῖς κατοικοῦσιν ᾿[6ἐσῳσαλήμ᾽". ᾿Επεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὑτῶν τῶν προτέρων, οἵ οὐκ ἤθειλον ἀκοῦσαν τῶν «“216γων' μοῦ. Ἐὸ ς Ἐὑρέθη σύνδεσρας,» … τοῖς πατράσι, καὶ τὴν ἐχείνων πορείαν ὁδεύουσι " τοῦτο γὰρ καὶ διὰ τῶν ἐπαγομένων σημαίνει. « Καὶ ἰδοὺ αὐτοὶ βαδίζουσιν ὀπίσω θεῶν ἀλλοτρίων, τοῦ δουλεύειν αὐτοῖς. » Ταῦτα δὲ δρῶσι τὴν δοθεῖσαν αὖτοῖς παραδαίνοντες διαθήκην. Οὗ δῇ χάριν παντοοὐχ ἀξιώσω φειδοῦς " οὔτε μὴν παρὰ τῶν ὑπ᾽ αὐτῶν θεραπευομένων θεῶν ἐπικουρίας τινὸς ἀπολαύονται "5. Λέγει δὲ καὶ τούτων τὸ πλῆθος.
th΄, (.. Kai eipe Kyrios" Eurethē syndesmos en andrasin Iouda, kai en tois katoikousin ᾿[6esǭsalēm᾽". ᾿Epestraphēsan epi tas adikias tōn paterōn hautōn tōn proterōn, hoi ouk ētheilon akousan tōn «“216gōn' mou. Eo s Heurethē syndesras,» … tois patrasi, kai tēn echeinōn poreian hodeuousi " touto gar kai dia tōn epagomenōn sēmainei. « Kai idou autoi badizousin opisō theōn allotriōn, tou douleuein autois. » Tauta de drōsi tēn dotheisan autois paradainontes diathēkēn. Hou dę̄ charin pantoouch axiōsō pheidous " oute mēn para tōn hyp᾽ autōn therapeuomenōn theōn epikourias tinos apolauontai "5. Legei de kai toutōn to plēthos.
9–10. "And the Lord said: A conspiracy has been found among the men of Judah and among the inhabitants of Jerusalem. They have turned back to the iniquities of their former fathers, who would not hear my words." "A conspiracy has been found" … with their fathers, and walk in their path; for this he indicates also by what follows: "And behold, they walk after other gods, to serve them." They do this in transgression of the covenant given them. For this reason … I will not count them worthy of any mercy; nor do they receive any help from the gods they serve. He tells also how many these were.
Textual problem in this passage: see the notes.
Jer 11:9 (quotation, high confidence) · Jer 11:10 (quotation, high confidence) · Jer 11:11 (allusion, medium confidence) · Jer 11:12 (allusion, medium confidence)
Notes and citation
Summary: Judah has conspired to return to its fathers' sins and serve other gods, breaking the covenant, so God will show no mercy.
- Lines are lost in the scan after "A conspiracy has been found" (the comment, probably "means that they agree with") and after "For this reason"; marked "…". Migne's footnotes have been removed.
Notes on the original text
- Digital text corrected (Migne's footnotes (apparatus); lines of the text lost): “6 ἡμ. Βοῦτ. 6. 5 ἐν χρίαει. Ἠεύτ. οὐκὶ πιρἀογαιίομδ. ἴἰ. 10 εἴ ς. ᾿ ὃ --ἡμᾶς. δεῦν. 6 δὴ ρᾶιι005 τορίβδε "6. 9 δον μὰ Ἀ θυ τι. ἢ 68. [5 Β. 8 ἔνα 34 Β ἐπιμένοντας. 5" Β τὸν λόγον. 35 Β ἢ ἐξέκλινον. Μοπεῖ. ἴθ Ηρχαρί. δά Β. ]. μαδοὶ ὅν. ΄ → … .
Cite (SBL): Theodoret, Comm. Jer. 11.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.13PG 81
ιγ΄. Ὅτι κατὰ ἀριθμὸν τῶν πόλεών σου ἦσαν οἱ θεοί σον, Ἰούδα, καὶ κατὰ ἀριθμὸν ἐξόδων ρουσαιλὴμ, ἔταξαν βωμοὺς τῇ αἰσχύνῃ "", θυσιαστήρια τοῦ θυμιᾷν τῇ ' Βάαλ. Διὰ τὴν ὑπερθολὴν τοίνυν τῆς ἀσεδείας τὸν προφήτην κωλύει τὴν ὑπὲρ
ig΄. Hoti kata arithmon tōn poleōn sou ēsan hoi theoi son, Iouda, kai kata arithmon exodōn rousailēm, etaxan bōmous tę̄ aischynę̄ "", thysiastēria tou thymiąn tę̄ ' Baal. Dia tēn hypertholēn toinyn tēs asedeias ton prophētēn kōlyei tēn hyper
13. "For according to the number of your cities were your gods, Judah; and according to the number of the streets of Jerusalem you set up altars to shame, altars to burn incense to Baal." Because of the excess of their impiety, then, he forbids the prophet to pray for them:
Jer 11:13 (quotation, high confidence)
Notes and citation
Summary: Judah has as many gods as cities and as many altars to Baal as streets in Jerusalem.
Cite (SBL): Theodoret, Comm. Jer. 11.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-13
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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.
11.14PG 81
ιδ΄, Μὴ εὔχου " γὰρ, φησὶ, περὶ τοῦ λαοῦ τούτου, καὶ μὴ ἀξιοῖς ὃ περὶ αὑτῶν ἐν δεήσει καὶ σροσευχῇ᾽ ὅτε οὐκ εἰσακούὐσομαί σου " ἐν τῷ καιρῷ, ἐν ᾧ ἐπικαλοῦνταί με, ἐν " τῷ καιρῷ τῆς καχώσϑὼως αὐτῶν. Ἐν αὐτῇ γὰρ τῇ τιμωρίᾳ τὰφ δεήσεις προσφέρουσι᾽ διὰ τοῦτο καὶ ὁ προφήτης " Δαδὶδ παρεγγυᾷ, λέγων " « Προφθάσωμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει. » Ἐνταῦθα δὲ τὴν ἀνυπέρδλητον αὐτῆς τ΄, ΤΊ ἡ ἠγαπημένη ἔν τῷ οἴκῳ μου ἐποίησε βδέλυγμα ῦ; ᾿Αμφότερα τὴν ἐπίτασιν τῆς δυσσεδείας δηλοξ, καὶ τὸ « ἢγαπημένην » κληθῆναι, καὶ τὸ ἔνδοθεν" ἐν τῷ θείῳ νεῷ τῶν οὐκ ὄντων θεῶν τὰ ἱνδάλματα στῆσαι. « Μὴ εὐκαὶ καὶ κρέα ἅγια ἀφαιροῦσιν ἀπὸ σοῦ τὰς κακίας σου; ἣ τούτοις διαφεύξῃ; » Σαφῶ: ἡμᾶς ὁ προφητικὸς ἐδίδαξεν λόγος, ὡς πρᾶξιν ἀγαθὴν ὁ Δεσπότης ζητεῖ" τοῦτο γὰρ καὶ ὁ θεῖο: βοᾷ Δαδίδ᾽ ε Θυσίαν καὶ προσφορὰν οὐκ ἢθέλη σας σῶμα δὲ κατηρτίσω μοι.» Καὶ πάλιν᾽ ε« Ὅτι εἰ ἠθέλησας θυσίαν, ἔδωκα ἂν, ὁλοκαυτώματα οὐκ εὐδοκήσεις " θυσία τῷ Θεῷ πνεῦμα συντετριμμένον" καρδίαν συντετριμμένην καὶ τεταπεινωμένην ὁ Θεὸς οὐκ ἐξουδενώσει. » Καὶ ἐπειδὴ ἠἡγαπημένην αὐτὴν ἐκάλεσε, λέγει πάλιν καὶ τὴν ἑτέραν αὐτῆς προσ-
id΄, Mē euchou " gar, phēsi, peri tou laou toutou, kai mē axiois ho peri hautōn en deēsei kai sroseuchę̄᾽ hote ouk eisakouysomai sou " en tǭ kairǭ, en hǭ epikalountai me, en " tǭ kairǭ tēs kachōsϑōōs autōn. En autę̄ gar tę̄ timōrią taph deēseis prospherousi᾽ dia touto kai ho prophētēs " Dadid parengyą, legōn " « Prophthasōmen to prosōpon autou en exomologēsei. » Entautha de tēn anyperdlēton autēs t΄, TI hē ēgapēmenē en tǭ oikǭ mou epoiēse bdelygma y? ᾿Amphotera tēn epitasin tēs dyssedeias dēlox, kai to « ēgapēmenēn » klēthēnai, kai to endothen" en tǭ theiǭ neǭ tōn ouk ontōn theōn ta hindalmata stēsai. « Mē eukai kai krea hagia aphairousin apo sou tas kakias sou? hē toutois diapheuxę̄? » Saphō: hēmas ho prophētikos edidaxen logos, hōs praxin agathēn ho Despotēs zētei" touto gar kai ho theio: boą Dadid᾽ e Thysian kai prosphoran ouk ēthelē sas sōma de katērtisō moi.» Kai palin᾽ e« Hoti ei ēthelēsas thysian, edōka an, holokautōmata ouk eudokēseis " thysia tǭ Theǭ pneuma syntetrimmenon" kardian syntetrimmenēn kai tetapeinōmenēn ho Theos ouk exoudenōsei. » Kai epeidē hēēgapēmenēn autēn ekalese, legei palin kai tēn heteran autēs pros-
14. "Do not pray," he says, "for this people, and do not entreat for them in petition and prayer; for I will not hear you at the time when they call on me, in the time of their affliction." For it is in the very time of punishment that they offer their petitions; this is why the prophet David too gives the charge: "Let us come before his face with confession." Here he shows her unsurpassable … 15. "Why has the beloved done abomination in my house?" Both these things show the intensity of the impiety: that she was called "beloved," and that inside the divine temple she set up the images of gods that do not exist. "Will vows and holy meat take away your wickedness from you, or will you escape by these?" The prophetic word has clearly taught us that the Master seeks good action; for the divine David too cries this out: "Sacrifice and offering you did not want, but a body you prepared for me." And again: "For if you had wanted sacrifice, I would have given it; in burnt offerings you will take no pleasure. A sacrifice to God is a broken spirit; a broken and humbled heart God will not despise." And since he called her "beloved," he tells again her other title:
Jer 11:14 (quotation, high confidence) · Ps 95:2 (94:2 LXX) (quotation, high confidence) · Jer 11:15 (quotation, high confidence) · Ps 40:6 (39:7 LXX) (quotation, high confidence) · Ps 51:16 (50:18 LXX) (quotation, high confidence) · Ps 51:17 (50:19 LXX) (quotation, high confidence)
Notes and citation
Summary: God forbids prayer for a people who seek him only in punishment and set up idols in his temple; vows and sacrifices cannot remove sin, for God seeks a contrite heart and good deeds.
- Quotations: Ps 95:2 (LXX 94:2); Ps 40:6 (LXX 39:7, in the form quoted in Heb 10:5); Ps 51:16–17 (LXX 50:18–19). A word is lost after "unsurpassable" (probably "impiety"), marked "…".
Notes on the original text
- Digital text corrected (OCR debris): ἐδίδαξεν δρο;" καὶ λόγος → ἐδίδαξεν λόγος.
Topics: Prayer
Cite (SBL): Theodoret, Comm. Jer. 11.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-14
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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.
11.16PG 81
ις΄. ἘΛαίαν ὡραίαν, εὔσκιον τῷ εἴδει 5, ἐχάἅεσε Κύριος τὸ ὄνομά σου. Ταύτην δὲ τὴν προσηγορίαν ἐπέθηκεν ἐπὶ τὴν χαρπογονίαν προτρέπων. Οὕτω καὶ ἄμπελον πολλάκις ὠνόμασεν. « Εἰς φωνὴν περιτομῆς αὐτῆς "' ἀνήφθη "" πῦρ ἐπ᾽ αὑτήν. Ἐπειδὴ ἐλαίαν ἔκάλεσε, καὶ καθάρσεως μέμνηται" περιτομὴν γὰρ καλεῖ τὴν κάθαρσιν " οὕτω καὶ ὁ Κύρος ἐν τοῖς ἱεροῖς Εὐαγγελίοις φησί" «ε Πᾶν κλήμα ἐν ἐμοὶ μὴ φέρον καρπὸν ἐκκόπτεται, καὶ εἰς πῦρ βάλλεται. ν ---ε"2 Μεγάλη ἡ θλίψις ἐπὶ σέ ᾽"" ἠχρειώθη … χεῖν οὐκ ἠθέλησαν καὶ διδάσκων ὡς οὐκ ὁ Βαδυλώνιος ἰσχυρὸς, ἀλλ᾽ αὐτὸς αὐτῇ τὴν τιμωρίαν ἐπάγει, προστέθεικε καὶ ταῦτα
is΄. ELaian hōraian, euskion tǭ eidei 5, echaaese Kyrios to onoma sou. Tautēn de tēn prosēgorian epethēken epi tēn charpogonian protrepōn. Houtō kai ampelon pollakis ōnomasen. « Eis phōnēn peritomēs autēs "' anēphthē "" pyr ep᾽ hautēn. Epeidē elaian ekalese, kai katharseōs memnētai" peritomēn gar kalei tēn katharsin " houtō kai ho Kyros en tois hierois Euangeliois phēsi" «e Pan klēma en emoi mē pheron karpon ekkoptetai, kai eis pyr balletai. n ---e"2 Megalē hē thlipsis epi se ᾽"" ēchreiōthē … chein ouk ēthelēsan kai didaskōn hōs ouk ho Badylōnios ischyros, all᾽ autos autę̄ tēn timōrian epagei, prostetheike kai tauta
16. "A beautiful olive, shady in appearance: so the Lord has called your name." He gave her this name to urge her to bear fruit; so too he often named her a vine. "At the sound of its pruning a fire was kindled against it." Since he had called her an olive, he also mentions the pruning; for he calls the pruning circumcision. So also the Lord says in the holy Gospels: "Every branch in me that does not bear fruit is cut off and thrown into the fire." "Great is the affliction upon you; … became useless …" … they would not; and teaching that it is not the Babylonian who is strong, but he himself who brings the punishment upon her, he added this too:
Textual problem in this passage: see the notes.
Jer 11:16 (quotation, high confidence) · John 15:2 (quotation, high confidence) · John 15:6 (quotation, high confidence)
Notes and citation
Summary: God named Judah a fruitful olive, but the barren tree will be pruned and burned, as Christ said of branches without fruit.
- "Pruning" renders περιτομή (literally "circumcision"), as Theodoret explains. The quotation combines John 15:2, 6. Lines are lost in the scan in the lemma ("its branches became useless") and the comment that follows; marked "…". Migne's footnotes and Latin debris have been removed.
Notes on the original text
- Digital text corrected (OCR debris (Migne's Latin column) and footnotes; lines of the text lost): ε« Ετ ιἱ 561δἰ πὶ δἰ πὸ πα, οὶ στὰοὶ απὶ πὶ 5.» Εἰ ἰἰόγι : ε« Οὐοηΐαπι δἰ ν οἱ Ἴ5865 “ 58οραἀρ: « Αἀ ἀϊεί! : « Οπιηΐβ ρα 68 ἰῃ 8 πο. τὰν, οἱ ἴῃ καὶ ὁ πρ. Β ὁ θεῖος. ε οοημηϊλϑυπ). 5 Β ἔνδον, " Β᾽ χορός. δ το 10. ὧρ. --- εἴδει, αὐτό. μεγ. -- ἐπὶ σέ, θ65. ἰα Ηυῦγ, οἱ σου, 1 τῇ, Ἐά. ρείου ποθεῖ τό. 15 ἔκκ, --- βάλλεται. ες. Ἰοεῖ. 1. ο. αἴρει πο ἀοαὐ ἰγταπάϊπι πιὸ, ἐπε ἴα Ἔχ ἃ 4 πο υἱ οἷ- Τα πος θὸοῖδ υἱ θο- Ρὰδϑί, ἐπ εἰς. (ἡμονέαπι αα 16 4 ᾿μϊά. 19. → … .
Cite (SBL): Theodoret, Comm. Jer. 11.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-16
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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.
11.17PG 81
ιζ΄. Καὶ Κύριος ὁ ϑεὸς τῶν δυνάμεων ὁ καταφυτεύσας σε, ἐ.άλησεν ἐπὶ σὲ κακὰ, ἀντὶ τῆς κακίας οἵἴχου ᾿Ισραὴ.1, καὶ οἴκου Ἰούδα" ὅτι "9 ἐποίησαν ἑαυτοῖς τοῦτο, τοῦ παροργίσαι μὲ ἐν τῷ θυμιᾷν αὐτοὺς τῇ Βάα,. Αὐτὸς, φησὶν, ὁ φυτουργός σοὺ τοὺς κλάδους ἐξέχογε᾽ σὺ δὲ τούτων αἰτία, οὐκ ὠφελίμους, ἀλλὰ δηλητηρίους βλαστήσασα καρπούς. Διδάσκει δὲ διὰ τῶν ἑξῆς ὁ προφήτης, οἷα κατ᾿ αὐτοῦ τολμήσουσι, καὶ κατὰ τοῦ Δεσπότον Χρι στοῦ, Ἐν αὐτῷ γὰρ κἀκεῖνα ἐσχιογραφήθη.
iz΄. Kai Kyrios ho ϑeos tōn dynameōn ho kataphyteusas se, e.alēsen epi se kaka, anti tēs kakias hoiichou ᾿Israē.1, kai oikou Iouda" hoti "9 epoiēsan heautois touto, tou parorgisai me en tǭ thymiąn autous tę̄ Baa,. Autos, phēsin, ho phytourgos sou tous kladous exechoge᾽ sy de toutōn aitia, ouk ōphelimous, alla dēlētērious blastēsasa karpous. Didaskei de dia tōn hexēs ho prophētēs, hoia kat᾿ autou tolmēsousi, kai kata tou Despoton Chri stou, En autǭ gar kakeina eschiographēthē.
17. "And the Lord of hosts, who planted you, has spoken evils against you, because of the wickedness of the house of Israel and the house of Judah, for they did this to themselves, to provoke me to anger by burning incense to Baal." Your planter himself, he says, has cut off the branches; but you are the cause of this, for you have produced not useful but poisonous fruits. Through what follows the prophet teaches what they would dare against himself, and against Christ the Master; for those things too were sketched beforehand in him.
Jer 11:17 (quotation, high confidence)
Notes and citation
Summary: The Lord who planted Judah now cuts it down for its poisonous fruit; what follows foreshadows both Jeremiah's sufferings and Christ's.
Cite (SBL): Theodoret, Comm. Jer. 11.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.18PG 81
ιη΄. Κύριε "1, γνώρισόν μοι, καὶ γγώσομαι. Ὅτι οὐ μόνον τὰ κατ᾽ αὐτοῦ 5 λέγει γεγενημένα, μαρτυρεῖ ἢ εὐχή οὐκ ἀποκαλύψεως ἐδεῖτο εἰς τὸ ἰδεῖν τὰ τότε γιγνόμενα" εἷς αὐτὸν γὰρ ἐγένοντο. ἀλλ᾽ ἢ ᾿ ἀποκάλυψις προδείχνυσι τὰ ἐσόμενα. « Τότε εἶδον τὰ ἐπιτηδεύματα αὐτῶν. » ιθ6, Ἐγὼ δὲ, ὡς ἀρνίον ἄκακον ᾿ ἀγόμενον τοῦ θύεσθαι "", οὐκ ἔγνων. Τὸ « οὐκ ἔγνων » τῷ προφήτῃ ἀρμόττει, ὡς οὐ προσδοχήσαντι τὰ λυπηρά" σεσιν, ἀλλ᾽ ἀκούσας" « Τέθεικά σε ἐν τῇ σήμερον ἡμέρᾳ, ὡς πόλιν ὀχυρὰν, καὶ ὡς στύλον σιδηροῦν, καὶ ὡς τεῖχος χαλκοῦν, « ἐνόμισε μηδαμῶς πειρᾶσθαι "ἢ σχυθρωποῦ. Ὁ δὲ θεῖος λόγος οὐ τοῦτο ὑπέσχετο, ᾿ ἀλλ᾽ ὅτι Κρείττων ἔσῃ τῶν λυπηρῶν" « Πολεμήσουσι γὰρ, φησὶ, πρὸς σὲ, καὶ οὐ μὴ δύνωνται πρὸς σέ" διότι ἐγώ εἰμι μετὰ σοῦ, τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος "» τῷ δὲ Δεσπότῃ Χριστῷ καθ᾽ ἑτέραν ἔννοιαν ὁ λόγος ἐστὶ πρόσφορος. Ὥσπερ γὰρ, φησὶν, ὁ ἀρνειὸς ἀγόμενος εἰς σφαγὴν οὐκ οἶδεν ὃ πείσεται, καὶ «οἷς ἄγουσιν ἕπεται καταδεξάμενος τὸ πάθος. ε Ὅτι ἐπ᾽ ἐμὲ ἐλογίσαντο λογισμὸν, λέγοντες " Δεῦτε ᾽" ὃμδάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων, καὶ οὐ μὴ μνησθῇ τὸ ὄνομα αὑτοῦ ἕτι. » Τοῦτο τῷ προφήτῃ οὐθ᾽ ὅλως ἁρμόττει" πῶς γὰρ οἷόν τε ἦν ξύλον ἐμδληθῆναι τῷ ἄρτῳ; Τῷ δὲ Δεσπότῃ Χριστῷ καὶ μάλα τῆς προφητείας ὁ λόγος προσήκει " ἄρτον γὰρ τὸ ἑαυτοῦ προσηγόρευσε σῶμα" « Ὁ ἄρτος γὰρ, φησὶν, ὃν ἐγὼ δώσω, ἡ σάρξ μού Ὁ ἔστιν, ἣν ἐγὼ δώσω ὑπὲρ τῆς τοῦ κόσμου ζωῆς. » Τοῦτον τὸν ἄρτον ξύλῳ προσήλωσαν, νομίζοντες "ἢ αὐτοῦ κατασδεννύναιτὴν μνήμην. Εἶτα ὁ προφήτης ᾽5.
iē΄. Kyrie "1, gnōrison moi, kai ngōsomai. Hoti ou monon ta kat᾽ autou 5 legei gegenēmena, martyrei ē euchē ouk apokalypseōs edeito eis to idein ta tote gignomena" heis auton gar egenonto. all᾽ ē ᾿ apokalypsis prodeichnysi ta esomena. « Tote eidon ta epitēdeumata autōn. » ith6, Egō de, hōs arnion akakon ᾿ agomenon tou thyesthai "", ouk egnōn. To « ouk egnōn » tǭ prophētę̄ armottei, hōs ou prosdochēsanti ta lypēra" sesin, all᾽ akousas" « Tetheika se en tę̄ sēmeron hēmerą, hōs polin ochyran, kai hōs stylon sidēroun, kai hōs teichos chalkoun, « enomise mēdamōs peirasthai "ē schythrōpou. Ho de theios logos ou touto hypescheto, ᾿ all᾽ hoti Kreittōn esę̄ tōn lypērōn" « Polemēsousi gar, phēsi, pros se, kai ou mē dynōntai pros se" dioti egō eimi meta sou, tou exaireisthai se, legei Kyrios "» tǭ de Despotę̄ Christǭ kath᾽ heteran ennoian ho logos esti prosphoros. Hōsper gar, phēsin, ho arneios agomenos eis sphagēn ouk oiden ho peisetai, kai «hois agousin hepetai katadexamenos to pathos. e Hoti ep᾽ eme elogisanto logismon, legontes " Deute ᾽" homdalōmen xylon eis ton arton autou, kai ektripsōmen auton apo gēs zōntōn, kai ou mē mnēsthę̄ to onoma hautou heti. » Touto tǭ prophētę̄ outh᾽ holōs harmottei" pōs gar hoion te ēn xylon emdlēthēnai tǭ artǭ? Tǭ de Despotę̄ Christǭ kai mala tēs prophēteias ho logos prosēkei " arton gar to heautou prosēgoreuse sōma" « Ho artos gar, phēsin, hon egō dōsō, hē sarx mou Ho estin, hēn egō dōsō hyper tēs tou kosmou zōēs. » Touton ton arton xylǭ prosēlōsan, nomizontes "ē autou katasdennynaitēn mnēmēn. Eita ho prophētēs ᾽5.
18. "Lord, make it known to me, and I shall know." That he does not speak only of what happened to himself, the prayer bears witness; for he did not need a revelation to see what was then happening, since it happened to him; but the revelation shows beforehand what is to come. "Then I saw their practices." 19. "But I, like an innocent lamb led to be sacrificed, did not know." "I did not know" fits the prophet, as one who did not expect painful things; … having heard: "I have made you this day like a fortified city, and like an iron pillar, and like a bronze wall," he thought he would never experience anything grim. But the divine word did not promise this, but that you will be stronger than the painful things: "For they will fight against you," it says, "and they will not prevail against you, for I am with you to deliver you, says the Lord." To Christ the Master, however, the saying is suited in another sense. For just as the ram led to slaughter does not know what it will suffer, and follows those who lead it, so he went, having accepted the passion. "For they devised a plan against me, saying: Come, let us put wood into his bread, and let us wipe him out from the land of the living, and his name will be remembered no more." This does not fit the prophet at all; for how could wood have been put into bread? But to Christ the Master the word of the prophecy is entirely fitting; for he called his own body bread: "For the bread," he says, "that I will give is my flesh, which I will give for the life of the world." This bread they nailed to the wood, thinking to quench his memory. Then the prophet …
Textual problem in this passage: see the notes.
Jer 11:18 (quotation, high confidence) · Jer 11:19 (quotation, high confidence) · Jer 1:18 (quotation, high confidence) · Jer 1:19 (quotation, high confidence) · Isa 53:7 (allusion, medium confidence) · John 6:51 (quotation, high confidence)
Notes and citation
Summary: Jeremiah, like an innocent lamb, did not foresee the plot against him; the words "let us put wood into his bread" fit Christ, whose body, the bread of life, was nailed to the cross.
- Theodoret reads 11:18–19 of both Jeremiah and Christ; the Septuagint has "let us put wood into his bread." Quotations: Jer 1:18–19; John 6:51; cf. Isa 53:7. Words are lost in the scan after "painful things" (probably "for he trusted in the promise"), marked "…"; the section breaks off at the end.
Notes on the original text
- Digital text corrected (stray letter): Ὅτι Β οὐ μόνον → Ὅτι οὐ μόνον.
Topics: Christology
Cite (SBL): Theodoret, Comm. Jer. 11.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-18
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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.
11.20PG 81
χ'. Σὺ δὲ, Κύριε τῶν δυνάμεων, ὁ κρίνων δίκαια, δοκιμάζων νεφροὺς καὶ καρδίας, ἴδοιμι τὴν παρὰ σοῦ ἐκδίκησιν ἐν αὐτοῖς "7" ὅτι πρὸς σὲ ἀνεχάλυψα τὸ δικαίωμά μου". Νεφροὺς, ὡς πολλάκις εἰρήκαμεν, τοὺς λογισμοὺς ὀνομάζει " ἐπειδὴ τὸ ἐπιθυμητικὸν ἐν τοῖς νεφροῖς ὃν, ἀναχινεῖ πολλάκις τὸν λογισμόν. Οὐ μάτην μέντοι συνεχώρηδὲν ὁ Θεὸς τὸν προφήτην πειραθῆναι τῶν λυπηρῶν " ἀλλ᾽ ἐπειδὴ πολλάκις ἐπεχείρησε τὰς ὑπὲρ τῶν 'παραμενος αὑτὸν μὴ ἑαυτὸν μὲν νομίζειν φιλάνθρωπον, τὴν δὲ τῆς ἀγαθότητος θησαυρὸν ἀπηνῆ, συνεχώρησε γενέσθαι τὴν ἐπανάστασιν " ὁ δὲ λίαν ἀλγήσας, χρίγαι δικαίως ἀντιδολεῖ τὸν Θεὸν, καὶ δίκας ἀπαιτῆσαι τοὺς ἀνοσίους " δέχεται δὲ τὴν ἱκεσίαν ὁ Δεσπότης, καὶ δίδωσι τὴν ἀπόκρισιν, καὶ χόλατιν ἀπειλεῖ, καὶ τοὺς μὲν ἐν πολέμῳ σφαγήσεσθαι λέγει, τοὺς δὲ
ch'. Sy de, Kyrie tōn dynameōn, ho krinōn dikaia, dokimazōn nephrous kai kardias, idoimi tēn para sou ekdikēsin en autois "7" hoti pros se anechalypsa to dikaiōma mou". Nephrous, hōs pollakis eirēkamen, tous logismous onomazei " epeidē to epithymētikon en tois nephrois hon, anachinei pollakis ton logismon. Ou matēn mentoi synechōrēden ho Theos ton prophētēn peirathēnai tōn lypērōn " all᾽ epeidē pollakis epecheirēse tas hyper tōn 'paramenos hauton mē heauton men nomizein philanthrōpon, tēn de tēs agathotētos thēsauron apēnē, synechōrēse genesthai tēn epanastasin " ho de lian algēsas, chrigai dikaiōs antidolei ton Theon, kai dikas apaitēsai tous anosious " dechetai de tēn hikesian ho Despotēs, kai didōsi tēn apokrisin, kai cholatin apeilei, kai tous men en polemǭ sphagēsesthai legei, tous de
20. "But you, Lord of hosts, who judge justly, testing kidneys and hearts, may I see your vengeance upon them; for to you I have revealed my cause." By kidneys, as we have often said, he names the thoughts, since the desiring part, located in the kidneys, often stirs up the reasoning. It was not for nothing that God allowed the prophet to experience painful things; but since he had often attempted to pray for them … lest he think himself loving toward humankind and the treasury of goodness harsh, he allowed the uprising to take place. And the prophet, deeply pained, entreats God to judge justly and exact punishment from the unholy; and the Master accepts the supplication and gives the answer, and threatens punishment, and says that some will be slaughtered in war, and others …
Textual problem in this passage: see the notes.
Jer 11:20 (quotation, high confidence) · Jer 11:21 (allusion, medium confidence) · Jer 11:22 (allusion, high confidence)
Notes and citation
Summary: God let Jeremiah suffer the plot so that the prophet who interceded for the people would himself ask for justice on them, and God answers with judgment.
- Words are lost in the scan after "to pray for them", and the section breaks off at the end (11:21–23); marked "…". Debris has been removed.
Notes on the original text
- Digital text corrected (OCR debris): Α ἴἰεπθ8 νοσαϊ, υἱ → .
Cite (SBL): Theodoret, Comm. Jer. 11.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-ieremiam/11-20
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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.