Commentary on Jeremiah (with Baruch and Lamentations)
The whole work on one page. Select a passage number to open that passage with its notes, Scripture references, and citation.
Part 1
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Ἐγὼ μὲν ᾧμην τὴν Ἱερεμίου τοῦ θείου προφητείαν ἑρμηνείας μὴ δεῖσθαι. Ἐπειδὴ δὲ πολλοί με τῶν σπουδαίων ἐπήγγειλαν καὶ ταύτην ἑρμηνεῦται τὴν βίδλον, φήσαντες ἀγνοεῖν τοὺς πλείστους τὴν τῆς προφητείας διάνοιαν " τὴν θείαν χάριν γενέσθαι συνεργὸν ἱχετεύσας, πειράσομαι πληρῶσαι τὸ κελευσθέν. Συντομίας δὲ ὡς ἕνι μάλιστα φροντιῶ " καὶ τῶν μὲν σαφεστέρων παράφρασιν ἐν κεφαλαίῳ ποιή σομαι " τὰ δέ γε ἐπεξεργασίας δεόμενα ἀναπτύξαι σπουδάσω. Πρῶτον ' μέντοι τῆς προφητείας τὴν ὑπόθεσιν Ἰωσίας ὁ βασιλεὺς πατέρα μὲν ἔσχε δυσσεδῇ τὸν ᾿Αμὼς, καὶ προπάτορα τὸν Μανασσῆ ", τῆς τοῦ πατρὺς δυσσεδείας γεγενημένον διδάσκαλον αὐτὰς δὲ τὴν ἐναντίαν ἐκείνοις ὁδεύσας, τῆς τῶν εὐσεδῶν μερίδος ἐγένετο" ἔσχε δὲ παῖδας, τὴν μὲν τοῦ πατρὸς οὐ ζηλώσαντας ἀρετὴν, τὴν δὲ τῶν προγόνων μιμησαμένους ἀσέθειαν. Ταῦτα τοίνυν προειδὼς ὁ τῶν ὅλων Θεὸς, ἐν τῷ τρισκαιδεκάτῳ ἔτει τῆς Ἰωσίου βασιλείας προχειρίξεται τὸν προφήτην, καὶ προσαγορεῦσαι κελεύει τὰς ἐσομένας τῇ τε πόλει καὶ τῷ λαῷ συμφοράς. Ταῦτα δὲ προθεσπίζων σεν, οὐ μόνον τὸν ὑπόλοιπον τοῦ Ἰωσίου χρόνο», ἀλλὰ καὶ ἐπὶ Ἰωάχαζ, ὃ: υἱὸς ὧν τοῦ Ἰωσίου τὴν βασιλείαν διεδέξατο, καὶ ἐπὶ Ἰωακεὶμ, ὃς τούτου μὲν ἣν ἀδελφὸς, τοῦ δὲ Ἰωσίου υἱός " καὶ ἐπὶ Ἱεχονίου, ὃς τοῦ μὲν Ἰωακεὶμ υἱὸς ὑπῆρχεν, ἀπ ἔγγονος δὲ τοῦ Ἰωσίου: ὡσαύτως δὲ καὶ ἐπὶ Σεδεκίου, ὃς καὶ αὐτὸς ἔσχε " τὸν Ἰωσίαν πατέρα" ὡς μία εἶναι πάντα τῆς προφητείας τὸν χοόνον δύο καὶ τεσσαράκοντα ἐτῶν, ὀλίγων μηνῶν δέοντα. Προαγορεύει δὲ καὶ τὴ» ὑπὸ Βαδυλωνίων γεγενημένην πολιορκίαν, καὶ τὸν ἐπισχήψαντα λιμὸν, καὶ τῆς Ἱερουσαλὴμ τὴν ἀνάστασιν, καὶ τὸν ἐμπρησμὸν τοῦ θείου νεὼ, καὶ τοῦ λαοῦ τὸν ἀνδραποδισμόν. Προθεστίζει δὲ καὶ τῶν" αἰχμαλώτων ἐπάνοδον, καὶ τῶν Βαδυλωνίων παντοδαπὰς τιμωρίας " προλέγει δὲ καὶ τῆς Καινῆς Διαθήκης τὴν δόσιν, καὶ τῆς Παλαιᾶς τὴν παῦλαν, καὶ τῶν ἐθνῶν τὴν κλῆσιν, καὶ τὴν ἐσομένην τῆς οἰχουμέντις σωτηρίαν.
Egō men hǭmēn tēn Hieremiou tou theiou prophēteian hermēneias mē deisthai. Epeidē de polloi me tōn spoudaiōn epēngeilan kai tautēn hermēneutai tēn bidlon, phēsantes agnoein tous pleistous tēn tēs prophēteias dianoian " tēn theian charin genesthai synergon hicheteusas, peirasomai plērōsai to keleusthen. Syntomias de hōs heni malista phrontiō " kai tōn men saphesterōn paraphrasin en kephalaiǭ poiē somai " ta de ge epexergasias deomena anaptyxai spoudasō. Prōton ' mentoi tēs prophēteias tēn hypothesin Iōsias ho basileus patera men esche dyssedę̄ ton ᾿Amōs, kai propatora ton Manassē ", tēs tou patrys dyssedeias gegenēmenon didaskalon autas de tēn enantian ekeinois hodeusas, tēs tōn eusedōn meridos egeneto" esche de paidas, tēn men tou patros ou zēlōsantas aretēn, tēn de tōn progonōn mimēsamenous asetheian. Tauta toinyn proeidōs ho tōn holōn Theos, en tǭ triskaidekatǭ etei tēs Iōsiou basileias procheirixetai ton prophētēn, kai prosagoreusai keleuei tas esomenas tę̄ te polei kai tǭ laǭ symphoras. Tauta de prothespizōn sen, ou monon ton hypoloipon tou Iōsiou chrono», alla kai epi Iōachaz, ho: huios hōn tou Iōsiou tēn basileian diedexato, kai epi Iōakeim, hos toutou men hēn adelphos, tou de Iōsiou huios " kai epi Hiechoniou, hos tou men Iōakeim huios hypērchen, ap engonos de tou Iōsiou: hōsautōs de kai epi Sedekiou, hos kai autos esche " ton Iōsian patera" hōs mia einai panta tēs prophēteias ton choonon dyo kai tessarakonta etōn, oligōn mēnōn deonta. Proagoreuei de kai tē» hypo Badylōniōn gegenēmenēn poliorkian, kai ton epischēpsanta limon, kai tēs Hierousalēm tēn anastasin, kai ton emprēsmon tou theiou neō, kai tou laou ton andrapodismon. Prothestizei de kai tōn" aichmalōtōn epanodon, kai tōn Badylōniōn pantodapas timōrias " prolegei de kai tēs Kainēs Diathēkēs tēn dosin, kai tēs Palaias tēn paulan, kai tōn ethnōn tēn klēsin, kai tēn esomenēn tēs oichoumentis sōtērian.
For my part, I used to think that the prophecy of the divine Jeremiah needed no interpretation. But since many earnest people have urged me to interpret this book too, saying that most people do not know the meaning of the prophecy, I have begged the divine grace to be my helper, and I will try to carry out what was asked. I will take care to be as brief as possible: of the clearer parts I will make a summary paraphrase, and the parts that need working out I will try hard to unfold. First, however, … the subject of the prophecy. King Josiah had an impious father, Amon, and a forefather, Manasseh, who had been the teacher of his father's impiety; but Josiah went the opposite way to them and became one of the company of the pious. He had sons who did not emulate their father's virtue but imitated the impiety of their forebears. Foreseeing this, the God of all appointed the prophet in the thirteenth year of Josiah's reign and ordered him to proclaim the calamities that would come upon the city and the people. He went on foretelling these things not only for the rest of Josiah's time but also under Jehoahaz, who, being Josiah's son, succeeded to the kingdom; and under Jehoiakim, who was his brother and also a son of Josiah; and under Jeconiah, who was Jehoiakim's son and Josiah's grandson; and likewise under Zedekiah, who also had Josiah for his father; so that the whole time of the prophecy is forty-two years less a few months. He also foretells the siege by the Babylonians, the famine that struck, the overthrow of Jerusalem, the burning of the divine temple, and the enslavement of the people. He foretells, too, the return of the captives and the punishments of every kind that would fall on the Babylonians; and he predicts the giving of the New Covenant, the ending of the Old, the calling of the nations, and the salvation that would come to the world.
Chapter 1
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α', Τὸ ῥῆμα τοῦ Θεοῦ, ὃ ἐγένετο ἐπὶ ᾿Ιερεμίαν, τὸν τοῦ Χελχίον, ἐκ τῶν ἱερέων, ὃς κατῴκει ἐν Ἀγαθώθ "". Διπλῆς ὁ προφήτης μετέλαχε χάριτος, ἱερατικῆς καὶ προφητικῇς " καὶ τὴν μὲν ἐκ τοῦ γένους εἴχυσε " τὴν δὲ ἐκ τῆς ἄνωθεν ἔλαθε δωρεᾶς. Λέγει δὲ καὶ τὸν χρόνον τῆς ποοφητείας. β. Ἐν "ταῖς ἡμέραις γὰρ, φησὶν", ᾿Ιωσίου υἱοῦ ᾿Αμὼς βασιλέως ᾿Ιούδα, ἔτους χάτου ἐν τῇ βασιλείᾳ αὑτοῦ. Μέμνηται δὲ καὶ τῶν ἑξῆς βεδασιλευχότων, μέχρι τῆς ἐσχάτης πολιορκίας. Εἴτα καὶ τὰ εἰρημένα παρὰ τοῦ Θεοῦ τῶν ὅλων διδάσκει 5, δ, ε΄, Καὶ ἐγένετο λόγος Κυρίου πρός με, λέγων· Πρὸ τοῦ με πλάσαι σε ἐν κοιλίᾳ ἐπίσταμαί σε καὶ πρὸ τοῦ σε ἐξελθεῖν" ἐκ μήτρας, ἡγίακά σε. Ἔγνω γὰρ, καὶ τότε ἡγίασεν. Ἐπειδὴ γινώσκει πάντα πρὶν γενέσεως αὐτῶν, Τὸ δὲ ἡγίασα, ἀντὶ τοῦ ἀρώρισα τέθεικεν Εἶτα λέγει καὶ τὴν χρείαν, δὲ ἣν αὐτὸν ἐξελέξχτο. « Προφήτην εἰς ἔθνη χά σε,» Οὐ γὰρ μόνον τὰ Ἰουδαίων, ἀλλὰ καὶ τὰ τῶν ἄλλων ἐθνῶν προθεσπίζε:.
a', To rhēma tou Theou, ho egeneto epi ᾿Ieremian, ton tou Chelchion, ek tōn hiereōn, hos katǭkei en Agathōth "". Diplēs ho prophētēs metelache charitos, hieratikēs kai prophētikę̄s " kai tēn men ek tou genous eichyse " tēn de ek tēs anōthen elathe dōreas. Legei de kai ton chronon tēs poophēteias. b. En "tais hēmerais gar, phēsin", ᾿Iōsiou huiou ᾿Amōs basileōs ᾿Iouda, etous chatou en tę̄ basileią hautou. Memnētai de kai tōn hexēs bedasileuchotōn, mechri tēs eschatēs poliorkias. Eita kai ta eirēmena para tou Theou tōn holōn didaskei 5, d, e΄, Kai egeneto logos Kyriou pros me, legōn; Pro tou me plasai se en koilią epistamai se kai pro tou se exelthein" ek mētras, hēgiaka se. Egnō gar, kai tote hēgiasen. Epeidē ginōskei panta prin geneseōs autōn, To de hēgiasa, anti tou arōrisa tetheiken Eita legei kai tēn chreian, de hēn auton exelexchto. « Prophētēn eis ethnē cha se,» Ou gar monon ta Ioudaiōn, alla kai ta tōn allōn ethnōn prothespize:.
1. "The word of God that came to Jeremiah the son of Hilkiah, of the priests, who lived in Anathoth." The prophet shared in a double grace, priestly and prophetic: the first he drew from his family, the second he received as a gift from above. He also states the time of the prophecy. 2. "In the days," he says, "of Josiah son of Amon, king of Judah, in the thirteenth year of his reign." He also mentions those who reigned after him, down to the last siege. Then he teaches what was said by the God of all. 4–5. "And the word of the Lord came to me, saying: Before I formed you in the womb I know you, and before you came out of the womb I have sanctified you." For he knew, and then he sanctified, since he knows all things before they come into being. He has put "I sanctified" in place of "I set apart." Then he states also the purpose for which he chose him: "I have appointed you a prophet to the nations." For he foretells not only the affairs of the Jews but also those of the other nations.
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ς΄. Καὶ εἶπον, ὁ ὧν Δέσποτα Κύριε, ἰδοὺ οὐκ ἐπίσταμαι «λαιλεῖν", ὅτι νεώτερος ἐγώ εἰμι ἔγνω τὸν προσδιαλεγόμενον ὁ προφήτης" οὗ δὴ χάριν γὰρ καὶ οὗτος κἀκεῖνος τὴν ῥάδδον ὠνόμασαν " καὶ τὸ ὀφθέν; εἶπε πρὸς αὑτὸν ὁ Δεσπότης" αὐτὸν ἀπὸ τῆς χυριωτέρας ὀνομάζει προσηγορίας, 'Ἐρομένου γάρ ποτε τοῦ μεγάλου Μωσέως "", καὶ τὸ θεῖον ὄνομα μαθεῖν ἐθελήσαντος, εἶπεν ὁ Δεσπότης " « Ἐγώ εἶμι ὁ ὦν. » Μιμεῖται χοὶ τὴν Μωσέως εὐλάδειαν, οὐκ ἀξιόχρεων εἰς προφητείαν εἶναι λέγων τὴν νεότητα "5, ᾿Αλλ᾽ ὁ Δεσπότης "5 αὐτὸν παρεγγυΐ μὴ προδάλλεσθαι εἰς παραίτησιν τὴν νεότητα, ἀλλὰ δράσαι τὸ κελευσθέν. ᾿Ἐξελαύνει δὲ αὐτοῦ καὶ τὸ δέος.
s΄. Kai eipon, ho hōn Despota Kyrie, idou ouk epistamai «lailein", hoti neōteros egō eimi egnō ton prosdialegomenon ho prophētēs" hou dē charin gar kai houtos kakeinos tēn rhaddon ōnomasan " kai to ophthen? eipe pros hauton ho Despotēs" auton apo tēs chyriōteras onomazei prosēgorias, 'Eromenou gar pote tou megalou Mōseōs "", kai to theion onoma mathein ethelēsantos, eipen ho Despotēs " « Egō eimi ho ōn. » Mimeitai choi tēn Mōseōs euladeian, ouk axiochreōn eis prophēteian einai legōn tēn neotēta "5, ᾿All᾽ ho Despotēs "5 auton parengyï mē prodallesthai eis paraitēsin tēn neotēta, alla drasai to keleusthen. ᾿Exelaunei de autou kai to deos.
6. "And I said: You who are, Master, Lord, behold, I do not know how to speak, for I am too young." The prophet recognized the one who was conversing with him; for this reason he calls him by the most proper title. For when the great Moses once asked and wished to learn the divine name, the Master said: "I am he who is." He also imitates Moses' reverence, saying that his youth is not fit for prophecy. But the Master charges him not to put forward his youth as an excuse, but to do what he was commanded. He also drives out his fear.
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η΄. Μὴ φοδηθῇς γὰρ. φησὶν, ἀπὸ προσώκου αὐτῶν " μηδὲ "" πτοηθῇς ἐναντίον αὐτῶν. Εἶτα " καὶ τοῦ θάρσους τὴν αἰτίαν διδάσκει " « Ὅτι "5 μετὰ σοῦ ἐγώ εἷμι, τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος.» Τοῦτο καὶ τῷ θεσπεσίῳ Μωσῇ εἶπεν ὁ Δεσπότῃ: Θεός " ἐχείνου γὰρ τὴν διακονίαν δειμαίνοντος, καὶ λέγοντος, « Τίς εἶμι ἐγὼ, ὅτι πορεύσομαι πρὸς φαραώ; ν εἶπεν ὁ Δεσπότης, « Ὅτι ἔσομαι μετὰ σοῦ.» Ταύτην καὶ τοῖς ἱεροῖς ἀποστόλοις τὴν ἐπαγγελίαν ἐχέγγνον ἔδωκε. Μαθητεῦσαι γὰρ αὐτοὺς πάντα τὰ ἔθνη κελεύσας, καὶ προειδὼς, ὡς Θεὸς, ὡς " λογισμοὶ ἀναθαίνουσιν ἐν ταῖς καρδίαις αὐτῶν, πῶς οἷόν πε ἔνδεκα ἄνδρας πένητας καὶ εὐγλωττίας ἑἐστερημένους πᾶσαν τὴν οἰκουμένην μεταθαλεῖν " ἕλυσε τὴν ἀμφιθολίαν, καὶ τὸ δέος ἐξέδαλεν, εἰρηκώς" « Καὶ ἰδοὺ ἐγὼ μεθ᾽ ὑμῶν εἶμι πάσας τὰς ἡμέρας, ἕως τῆς συντελείας τοῦ αἰῶνος. » Τοῦτο καὶ ἐνταῦθα τῷ πρ»φήτῃ ἔφη, ὅτι « Μετὰ σοῦ ἐγώ εἰμι τοῦ ἐξαιρεῖσθαί σε, λέγει Κύριος. » Βεθαιοῖ δὲ τὸν λόγον τὸ ἔργον "". θ᾽, ἡ, Ἐξέτεινε γὰρ τὴν χεῖρα αὐτοῦ, φησὶ, καὶ ἥψατο τοῦ στόματός μου, καὶ εἶπε Κύριος πρίς με- Ἰδοὺ " δέδωκα τοὺς 1όγους μοῦ εἰς τὸ στόμα σου. Διδάσκει δὲ καὶ τίνες οἱ λόγοι " Ἰδοὺ χαἐστακά σε σήμερον ἐπὶ ἔξθγη καὶ βασιλείας "᾿ ἐκριζοῦν, καὶ κατασκάπτειν, καὶ ἀποιϊλύειν ἣν, καὶ καταιϊύειν, καὶ ἀνοικοδομεῖν, καὶ καταςυτεύειν». Προεθέσπισε γὰρ οὐ μόνον τὴν αἰχμαλωσίαν τῶν Ἰουδαίων, ἀλλὰ καὶ τὴν ὑπὸ Κύρου παρασχεβεῖσαν ἐλευθερίαν" προεθέσπισς δὲ καὶ ἄλλοις παμπήλλοις ᾽3 ἔθνεσιν, οὐ μόνον παντοδαπὰς συμφορὰς, ἀλλὰ καὶ τὴν διὰ τῆς ἐνανθρωπήσεως τοῦ Δεσπότον Χριστοῦ παρασχεθεῖσαν σωτηρίαν. Οὗ δὴ χάριν τὸ μὲν ἐκριζοῦν καὶ καταλύειν ἐπὶ τῶν λυπηρῶν τέθεικε" τὸ δὲ οἰκοδομεῖν καὶ καταφυτεύειν ἐπὶ τῶν ἐναντίων. ἢ) Μετὰ 3" ταῦτα δείκνυσιν αὐτῷ ῥάδδον χαρυῖνην, ἣ, κατὰ τὸν Σύρον καὶ τὸν Ἑδραῖον, ἀμυγδαλίνην. ἐρωτηθέντος καὶ ἀποχρινομένου τοῦ προφήτου, τί διότι. σιν ὃὲ τὴν ἐπὶ τιμωρίᾳ ᾿5 διανάστασιν 35, καὶ τὴν μακροθυμίαν ὕπνον καλεῖ. Φησὶ γὰρ ὁ Δαδίδ' ε« Ἐξεγέρθητι, ἱνατί ὑπνοῖς, Κύριε; » καὶ πάλιν᾽ « Καὶ ἐξηγέρθη, ὡς ὁ ὑπνῶν, Κύριος. » Ἢ δὲ ἀμυγδαλίνη ῥάθδος τὸ ταχὺ τῆς τιμωρίας αἰνίττεται" πρὸ γὰρ τῶν ἄλλων δένδρων τοῦτο τὸ δένδρον ἀνθεΐ. Κατὰ δὲ τοὺς ᾿ΕΟδομήκοντα, οὕτω νοητέον - Ὁ τῆς χαρύας καρπὸς πικρὸν μὲν ἔχει καὶ τραχὺ τὸ κάλυμμα- τὸ ὃξ ἐδώδιμον ὑπὸ τοῦτο κεκρυμμένον. Οὕτω καὶ ἡ παιδεία ἀνιαρὰ μὲν ἔχει καὶ ἀλγεινὰ τὰ φαινόμενα - ὀηησιφόρα δὲ τὰ μετὰ ταῦτα. Εἶτα Ἷ δείχυυσιν αὐτῷ καὶ ε λέδητα ὑποχαιόμενον, καὶ τὸ πρόσωπον, αὑτοῦ ἀπὸ προσώπου βοῤῥᾶ" » καλεῖ δὲ ᾽" λέδητα μὲν τὴν ᾿Ἱξρουσαλήμ᾽ πῦρ δὲ, τὸν Βαθεν γὰρ τῆς Ἱερουσαλὴμ ἡ Βαθυλὼν διάκειται" λέθητα ὃς τὴν ᾿Ιερουσαλὴμ καὶ ὁ θεσπέσιος Ἱεζεχιὴλ ὁνομάξει- χχὶ κρέα τοὺς ἐνοικοῦντας. Εἶτα τὰ παραεἰς Ἰδοὺ γὰρ, φησὶν, ἐγὼ συγχαϊῶ πάσας 3 τὰς “έγει Κύριος " καὶ ἥξουσι, καὶ θήσουσιν ἕκαστος τὸν ὑρέγον αὑτοῦ ἐπὶ τὰ πρόθυρα τῶν θυρῶν 33 Ἱερουσαλὴμ, καὶ ἐπὶ πάντα τὰ τείχη αὑτῆς “", καὶ ἐπὶ πάσας τὰς πόλεις Ιούδα. Καὶ, δεικνὺς τῶν γωομένων τὸ δίκαιον, ἐπιφέρει "
ē΄. Mē phodēthę̄s gar. phēsin, apo prosōkou autōn " mēde "" ptoēthę̄s enantion autōn. Eita " kai tou tharsous tēn aitian didaskei " « Hoti "5 meta sou egō heimi, tou exaireisthai se, legei Kyrios.» Touto kai tǭ thespesiǭ Mōsę̄ eipen ho Despotę̄: Theos " echeinou gar tēn diakonian deimainontos, kai legontos, « Tis eimi egō, hoti poreusomai pros pharaō? n eipen ho Despotēs, « Hoti esomai meta sou.» Tautēn kai tois hierois apostolois tēn epangelian echengnon edōke. Mathēteusai gar autous panta ta ethnē keleusas, kai proeidōs, hōs Theos, hōs " logismoi anathainousin en tais kardiais autōn, pōs hoion pe endeka andras penētas kai euglōttias heesterēmenous pasan tēn oikoumenēn metathalein " helyse tēn amphitholian, kai to deos exedalen, eirēkōs" « Kai idou egō meth᾽ hymōn eimi pasas tas hēmeras, heōs tēs synteleias tou aiōnos. » Touto kai entautha tǭ pr»phētę̄ ephē, hoti « Meta sou egō eimi tou exaireisthai se, legei Kyrios. » Bethaioi de ton logon to ergon "". th᾽, hē, Exeteine gar tēn cheira autou, phēsi, kai hēpsato tou stomatos mou, kai eipe Kyrios pris me- Idou " dedōka tous 1ogous mou eis to stoma sou. Didaskei de kai tines hoi logoi " Idou chaestaka se sēmeron epi exthgē kai basileias "᾿ ekrizoun, kai kataskaptein, kai apoiïlyein hēn, kai kataiïyein, kai anoikodomein, kai katasyteuein». Proethespise gar ou monon tēn aichmalōsian tōn Ioudaiōn, alla kai tēn hypo Kyrou paraschebeisan eleutherian" proethespiss de kai allois pampēllois ᾽3 ethnesin, ou monon pantodapas symphoras, alla kai tēn dia tēs enanthrōpēseōs tou Despoton Christou paraschetheisan sōtērian. Hou dē charin to men ekrizoun kai katalyein epi tōn lypērōn tetheike" to de oikodomein kai kataphyteuein epi tōn enantiōn. ē) Meta 3" tauta deiknysin autǭ rhaddon charuinēn, hē, kata ton Syron kai ton Hedraion, amygdalinēn. erōtēthentos kai apochrinomenou tou prophētou, ti dioti. sin hoe tēn epi timōrią ᾿5 dianastasin 35, kai tēn makrothymian hypnon kalei. Phēsi gar ho Dadid' e« Exegerthēti, hinati hypnois, Kyrie? » kai palin᾽ « Kai exēgerthē, hōs ho hypnōn, Kyrios. » Ē de amygdalinē rhathdos to tachy tēs timōrias ainittetai" pro gar tōn allōn dendrōn touto to dendron antheï. Kata de tous ᾿EOdomēkonta, houtō noēteon - Ho tēs charyas karpos pikron men echei kai trachy to kalymma- to hox edōdimon hypo touto kekrymmenon. Houtō kai hē paideia aniara men echei kai algeina ta phainomena - oēēsiphora de ta meta tauta. Eita Hi deichyysin autǭ kai e ledēta hypochaiomenon, kai to prosōpon, hautou apo prosōpou borrha" » kalei de ᾽" ledēta men tēn ᾿Hixrousalēm᾽ pyr de, ton Bathen gar tēs Hierousalēm hē Bathylōn diakeitai" lethēta hos tēn ᾿Ierousalēm kai ho thespesios Hiezechiēl honomaxei- chchi krea tous enoikountas. Eita ta paraeis Idou gar, phēsin, egō synchaïō pasas 3 tas “egei Kyrios " kai hēxousi, kai thēsousin hekastos ton hyregon hautou epi ta prothyra tōn thyrōn 33 Hierousalēm, kai epi panta ta teichē hautēs “", kai epi pasas tas poleis Iouda. Kai, deiknys tōn gōomenōn to dikaion, epipherei "
8. "For do not be afraid," he says, "of their face, nor be terrified before them." Then he teaches also the reason for courage: "For I am with you to deliver you, says the Lord." The Master God said this also to the divinely inspired Moses; for when Moses dreaded the ministry and said, "Who am I, that I should go to Pharaoh?" the Master said, "For I will be with you." He gave this promise as a pledge to the holy apostles as well. For when he had commanded them to make disciples of all the nations, and foreknew, as God, the thoughts that were rising in their hearts — how could eleven poor men, without eloquence, change the whole world? — he resolved the doubt and drove out the fear by saying: "And behold, I am with you all the days, until the end of the age." This he said here too to the prophet: "I am with you to deliver you, says the Lord." And the deed confirms the word. 9–10. "For he stretched out his hand," he says, "and touched my mouth, and the Lord said to me: Behold, I have given my words into your mouth." He teaches also what the words are: "Behold, I have set you today over nations and kingdoms, to uproot and to dig down, and to destroy and to overthrow, and to rebuild and to plant." For he foretold not only the captivity of the Jews but also the freedom granted by Cyrus; and to very many other nations he foretold not only calamities of every kind but also the salvation granted through the incarnation of Christ the Master. For this reason he put "to uproot" and "to overthrow" for the painful things, and "to build" and "to plant" for their opposites. 11–12. After this he shows him a walnut rod — according to the Syrian and the Hebrew, an almond rod. When the prophet was asked and answered what … he calls the rising up to punish watchfulness, and long-suffering he calls sleep. For David says: "Awake, why do you sleep, O Lord?" and again: "And the Lord awoke like one who sleeps." The almond rod hints at the speed of the punishment, for this tree blossoms before the other trees. According to the Seventy, it is to be understood thus: the fruit of the walnut has a bitter and rough covering, but the edible part is hidden beneath it. So too discipline has painful and grievous outward appearances, but what follows it is beneficial. 13–14. Then he shows him also a cauldron heated from below, "and its face from the face of the north." He calls Jerusalem the cauldron, and the fire … for Babylon lies to the north of Jerusalem. The divinely inspired Ezekiel too names Jerusalem a cauldron, and its inhabitants the meat. 15. Then … "For behold," he says, "I am calling together all the … says the Lord; and they will come, and each will set his throne at the entrances of the gates of Jerusalem, and against all its walls, and against all the cities of Judah." And, showing the justice of what is happening, he adds:
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ις΄. Καὶ.1α.1ήσω μετὰ κρίσεώς μου πρὸς αὑτοὺς περὶ πάσης τῆς κακίας αὐτῶν, ὡς ἐγκατέκιπόν με, καὶ ἔθυσαν θεοῖς ἀ.ἰλοτρίοις, καὶ προσεκύγησαν τοῖς ἔργοις τῶν χειρῶν αὐτῶν. Τὶ δὲ τῆς ἀσε- Οξίας ταύτης ἀννητότερον; Τί δὲ τῆς τιμωρίας δικαιότερον; Οἱ μὲν γὰρ, τὸν οἰκεῖον ποιητὴν καταλιπόντες, τὰ οἰκεῖα ἐθευποίουν ποιήματα. Ὁ δὲ, μαχρηοθβυμῆσας ἐπὶ πλεῖστον, τῇς οἰκείας αὐτοὺς ἐγύβνωτε χάριτος. Ταύτης ὃ γυμνωθέντες, ἀνοσίοις ἀνδράτιν ἐδούλευσαν, Κελεύει δὲ τὴν δ᾽ ὀσφὺν περιζώσασθαι, τουτέστιν, εὐζώνως καὶ ἀνδρείως διακοσμῆσαι" καὶ τῶν ἤδη γεγενημένων ὑποσχέσειυν ἀναμιμνήσκων, ἐχδάλλει τὸ δέος. Λέγει δ΄ δὲ αὐτὸν ἀποφῆναι χοὶ στύλῳ σιδηρῷ, καὶ τείχει χαλκῷ, καὶ ὀχυρωτάτῃ παραπλήσιον πόλει, καὶ ἄμαχον καταστῆσαι, οὗ μόνον τοῖς ἱερεῦσι τῶν Ἰουδαίων, καὶ τοῖς ἄρχουσιν, ἀλλὰ καὶ αὐτοῖς τοῖς βασιλεῦσι, καὶ παντὶ τῷ πλήθει τῶν ὑπηκόων, Ἐπαγγέλλεται δὲ αὐτῷ οὐκ εἰρήνην καὶ ἡσυχίαν, ἀλλ᾽ ἀγῶνας καὶ γίκην.
is΄. Kai.1a.1ēsō meta kriseōs mou pros hautous peri pasēs tēs kakias autōn, hōs enkatekipon me, kai ethysan theois a.ilotriois, kai prosekygēsan tois ergois tōn cheirōn autōn. Ti de tēs ase- Oxias tautēs annētoteron? Ti de tēs timōrias dikaioteron? Hoi men gar, ton oikeion poiētēn katalipontes, ta oikeia etheupoioun poiēmata. Ho de, machrēothbymēsas epi pleiston, tę̄s oikeias autous egybnōte charitos. Tautēs ho gymnōthentes, anosiois andratin edouleusan, Keleuei de tēn d᾽ osphyn perizōsasthai, toutestin, euzōnōs kai andreiōs diakosmēsai" kai tōn ēdē gegenēmenōn hyposcheseiyn anamimnēskōn, echdallei to deos. Legei d΄ de auton apophēnai choi stylǭ sidērǭ, kai teichei chalkǭ, kai ochyrōtatę̄ paraplēsion polei, kai amachon katastēsai, hou monon tois hiereusi tōn Ioudaiōn, kai tois archousin, alla kai autois tois basileusi, kai panti tǭ plēthei tōn hypēkoōn, Epangelletai de autǭ ouk eirēnēn kai hēsychian, all᾽ agōnas kai gikēn.
16. "And I will speak with my judgment against them concerning all their wickedness, how they forsook me and sacrificed to foreign gods and worshiped the works of their hands." What is more senseless than this impiety? What is more just than the punishment? They abandoned their own maker and made gods of their own makings; he, after showing long patience, stripped them of his own grace. Stripped of it, they became slaves to unholy men. 17–19. He commands him to gird his loins, that is, to equip himself readily and manfully; and, reminding him of the promises already made, he drives out his fear. He says he will make him like an iron pillar, a bronze wall, and a most strongly fortified city, and set him up invincible not only to the priests of the Jews and to the rulers, but to the kings themselves and to the whole multitude of their subjects. He promises him not peace and quiet but contests and victory.
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ιθ΄. Πολεμήσουσι γάρ σος “Ἶ, φησὶ, καὶ οὐ μὴ δύγωνται πρός σε διότι ἐγὼ μετὰ σοῦ εἰμι, τοῦ ἐξαιρεῖσθαί σε,.1έγει Κύριος. Ταύτην καὶ πρὸς τὴν Ἐκκλησίαν ἐποιήσατο τὴν ὑπόσχεσιν " πρὸς γὰρ δὴ τὸν θειότατον ἔφη Πέτρον᾽ « Ἐπὶ ταύτῃ τῇ πέτρᾳ οἰκοδομήσω μου τὴν Ἐκκλησίαν, καὶ πύλαι δου οὐ κατισχύσουσιν αὐτῆς.» Οὐκ ν᾽ εἶπεν, Οὐ πολεμήσουσιν" ἀλλὰ, «Ἰ]ολεμοῦντες οὐ κατισχύσουσι. » Τὴν γὰρ δὴ νίκην οἱ ἀνταγωνισταὶ πραγματεύονται.
ith΄. Polemēsousi gar sos “I, phēsi, kai ou mē dygōntai pros se dioti egō meta sou eimi, tou exaireisthai se,.1egei Kyrios. Tautēn kai pros tēn Ekklēsian epoiēsato tēn hyposchesin " pros gar dē ton theiotaton ephē Petron᾽ « Epi tautę̄ tę̄ petrą oikodomēsō mou tēn Ekklēsian, kai pylai dou ou katischysousin autēs.» Ouk n᾽ eipen, Ou polemēsousin" alla, «I]olemountes ou katischysousi. » Tēn gar dē nikēn hoi antagōnistai pragmateuontai.
19. "For they will fight against you," he says, "and they will not prevail against you, because I am with you to deliver you, says the Lord." He made this promise to the church as well; for he said to the most divine Peter: "On this rock I will build my church, and the gates of Hades will not prevail against it." He did not say, "They will not fight," but, "Though they fight, they will not prevail." For it is victory that the adversaries are striving for.
Chapter 2
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Μετὰ ταῦτα κελεύεται "" εἰπεῖν τοῖς οἰκοῦσι τὴν Ἱερουσαλῆμ" α', β΄. Τάδε έγει Κύριος' Ἑμγήσθην σοι " ἐλέους γεάτητός σου, καὶ ἀγάπης τελειώσεώς σον" ἐν τῷ ἐξαχολουθῆσαί σὲ τῷ ἁγίῳ Ἰσραὴλ ἐν τῇ ἐρήμῳ, ἐν γῇ μὴ σπαρείσῃ,.έγει Κύριος. Νεότὴταὰ τῆς Ἰουδαίας τῆς κλήσεως τὴν ἀρχὴν προσηγόρευσε τηνικαῦτα γὰρ αὐτοὶ μὲν ἐν Αἰγύπτῳ ταλαιπωρούμενοι κατεστέναξαν " αὐτὸς δὲ ᾧχτειρε, καὶ Μωσῇ διακόνῳ χρησάμενος, ἠλευθέρωσε" τὸ δὲ « ἀγάπης τελειώσεώς σου» κατ᾽ εἰρωνείαν τέθεικεν' οὐδέποτε γὰρ Ἰουδαῖοι περὶ τὸν εὐεργέτην τελείαν ἔσχον ἀγάπην. Τοῦτο δὲ καὶ ὁ ὑμνοποιὸς "" ἡμᾶς διδάσκει Δαδίδ᾽ « Ἠγάπησαν γὰρ αὑτὸν, φησὶν "ἢ, ἐν τῷ στόματι αὑτῶν, καὶ τῇ γλώσσῃ αὑτῶν ἐψεύσαντο αὐτῷ " ἡ δὲ καρδία αὑτῶν οὐκ ἦν εὐθεῖα μετ᾽ αὐτοῦ, οὐδὲ ἐπιστώθησαν ἐν τῇ διαθήκῃ αὐτοῦ. »
Meta tauta keleuetai "" eipein tois oikousi tēn Hierousalēm" a', b΄. Tade egei Kyrios' Hemgēsthēn soi " eleous geatētos sou, kai agapēs teleiōseōs son" en tǭ exacholouthēsai se tǭ hagiǭ Israēl en tę̄ erēmǭ, en gę̄ mē spareisę̄,.egei Kyrios. Neotētaa tēs Ioudaias tēs klēseōs tēn archēn prosēgoreuse tēnikauta gar autoi men en Aigyptǭ talaipōroumenoi katestenaxan " autos de hǭchteire, kai Mōsę̄ diakonǭ chrēsamenos, ēleutherōse" to de « agapēs teleiōseōs sou» kat᾽ eirōneian tetheiken' oudepote gar Ioudaioi peri ton euergetēn teleian eschon agapēn. Touto de kai ho hymnopoios "" hēmas didaskei Dadid᾽ « Ēgapēsan gar hauton, phēsin "ē, en tǭ stomati hautōn, kai tę̄ glōssę̄ hautōn epseusanto autǭ " hē de kardia hautōn ouk ēn eutheia met᾽ autou, oude epistōthēsan en tę̄ diathēkę̄ autou. »
After this he is commanded to speak to those who live in Jerusalem: 1–2. "Thus says the Lord: I remembered the mercy of your youth and the love of your perfection, when you followed the Holy One of Israel in the wilderness, in a land not sown, says the Lord." He has called the beginning of Judah's calling its youth; for at that time they groaned under hardship in Egypt, and he took pity on them, and using Moses as his minister he set them free. "The love of your perfection" he has said ironically; for the Jews never had perfect love toward their benefactor. The hymn-writer David also teaches us this: "For they loved him," he says, "with their mouth, and with their tongue they lied to him; their heart was not right with him, nor were they faithful in his covenant."
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γ΄. ἼΛγιος δ ᾿Ισραὴ τῷ Κυρίῳ. “Ἀντὶ τοῦ, θέν σε τῶν ἄλλων ἐθνῶν προέχρινα, καὶ ἐμὸς λαὺς ἐχρημάτισας. Οὕτω καὶ ὁ μακάριος ἔφη Μωσῆς" « Καὶ ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰαχὼθ, σχοίνισμα κληρονομίας αὐτοῦ Ἰσραήλ.» --- ε ᾿Απαρχὴ γεννημάτων αὐτοῦ. ν Πρὴὺ γὰρ τῶν ἄλλων ἀπάντων αὐτὸν ἐξελέξατο. Οὗ δὴ χάριν καὶ τῷ Φαραὼ ἕφη᾽ « Υἱὸς πρωτότοκός μου Ἰσραήλ" » καὶ δι᾽ ἑτέρον δὲ προφήτου φησὶν οὕτως" « Ὡς σταφυλὴν ἐν ἐρήμῳ εὗρον τὸν Ἰσραὴλ, καὶ ὡς καρπὸν "" σύχου πρώϊμον εὗρον πατέρας αὐτῶν. » - Πάντες οἱ ἐαθίοντες " αὐτὸν πλημμελήσουσι, κακὰ ἐπάξω " ἐπ᾽ αὐτοὺς, λὲγει Κύριος. » Οὐδὲ γὰρ ὡς τῷ Θεῷ διακονοῦντες ἐπολέμουν οἱ πολεμοῦντες τῷ Ἰσραΐλ - ἀλλ᾽ ὡς αὑτοῦ τοῦ Θεοῦ περιγενήσεσθαι δυνάμενοι. Οὕτω καὶ Σεναχηρεὶμ ἔλεγε“ « Μή σε ἀπατάτω ὁ Θεός σου, ἐν ᾧ σὺ πέποιθας ἐπ᾽ αὐτῷ, λέγων ὅτι 'Ῥύσεται Κύριο; τὴν Ἱερουσαλὴμ ἐκ χειρός μου. » Τούτου δὴ χάριν καὶ αὑτοῖς ἀπειλεῖ τιμωρίαν. Εἶτα παντί φησι τῷ ἐ. Τί" εὗρον οἱ πατέρες ὑμῶν ἐν ἐμοὶ πλημμέλημα, ὅτι ἀπέστησαν ἀπ᾽ ἐμοῦ μακρὰν, καὶ θησαν ὀπίσω τῶν ματαίων, καὶ ἐματαιώθησαν; Τίς ὑμνῆσαι πρὸς ἀξίαν ἱκανὸς τὴν τοῦ Δεσπότου φιλανθρωπίαν; Οὐ γὰρ ὡς κριτὴς κρίνει, ἀλλ᾽ ὡς; ὑπεύθννος ἀπολογίαν προσφέρει, καὶ ἐλεγχθῆναι βούλεται εἴ τι πράξαι δέον οὐκ ἔπραξε" καὶ Θεὸς ὧν πανάγιος, ἀνθρώποις παρανόμοις λέγει " Τί ἐξἥμαρτον; Τί ἠδίκησα; Εἴπατε, ἐλέγξατε. Τί ἔχοντες ἐγκαλεῖν οἱ πατέρες ὑμῶν ἐμὲ μὲν τὸν εὐεργέτην ἐγκατέλιπον, τοῖς ὃὲ χειροποιήτοις εἰδώλοις ἐδούλαξα" καὶ δι᾽ ἀδάτου μὲν ὡδήγησα γῆς, ἐν ἐρήμῳ δὲ ἀνύδρῳ ἀφθόνων ὑδάτων ῥεῖθρον "᾽ ἐδωρησάμην, τὴν ἐπηγγελμένην εἰσήγαγον γῆν, παντοδαπῶν τιν οὖσαν μητέρα καρπῶν. Διὰ δ᾽ γὰρ τοῦ Καρμήλου πᾶσαν τὴν τῆς ἐπαγγελίας παρεδήλωσε γῆν" ἀλλ οὐδὲ τούτων ἀπολαύσαντες τὸν εὐεργέτην ἀλλὰ τὴν τῶν πατέρων ἐμιμήσασθε βδελυρίαν. Εἶτα κατὰ διαίρεσιν ἑκάστου τάγματος τὴν -κατηγορίαν εἰσφέρει.
g΄. ILgios d ᾿Israē tǭ Kyriǭ. “Anti tou, then se tōn allōn ethnōn proechrina, kai emos laus echrēmatisas. Houtō kai ho makarios ephē Mōsēs" « Kai egenēthē meris Kyriou laos autou Iachōth, schoinisma klēronomias autou Israēl.» --- e ᾿Aparchē gennēmatōn autou. n Prēu gar tōn allōn apantōn auton exelexato. Hou dē charin kai tǭ Pharaō hephē᾽ « Huios prōtotokos mou Israēl" » kai di᾽ heteron de prophētou phēsin houtōs" « Hōs staphylēn en erēmǭ heuron ton Israēl, kai hōs karpon "" sychou prōïmon heuron pateras autōn. » - Pantes hoi eathiontes " auton plēmmelēsousi, kaka epaxō " ep᾽ autous, legei Kyrios. » Oude gar hōs tǭ Theǭ diakonountes epolemoun hoi polemountes tǭ Israïl - all᾽ hōs hautou tou Theou perigenēsesthai dynamenoi. Houtō kai Senachēreim elege“ « Mē se apatatō ho Theos sou, en hǭ sy pepoithas ep᾽ autǭ, legōn hoti 'Rhysetai Kyrio? tēn Hierousalēm ek cheiros mou. » Toutou dē charin kai hautois apeilei timōrian. Eita panti phēsi tǭ e. Ti" heuron hoi pateres hymōn en emoi plēmmelēma, hoti apestēsan ap᾽ emou makran, kai thēsan opisō tōn mataiōn, kai emataiōthēsan? Tis hymnēsai pros axian hikanos tēn tou Despotou philanthrōpian? Ou gar hōs kritēs krinei, all᾽ hōs? hypeuthnnos apologian prospherei, kai elenchthēnai bouletai ei ti praxai deon ouk epraxe" kai Theos hōn panagios, anthrōpois paranomois legei " Ti exēmarton? Ti ēdikēsa? Eipate, elenxate. Ti echontes enkalein hoi pateres hymōn eme men ton euergetēn enkatelipon, tois hoe cheiropoiētois eidōlois edoulaxa" kai di᾽ adatou men hōdēgēsa gēs, en erēmǭ de anydrǭ aphthonōn hydatōn rheithron "᾽ edōrēsamēn, tēn epēngelmenēn eisēgagon gēn, pantodapōn tin ousan mētera karpōn. Dia d᾽ gar tou Karmēlou pasan tēn tēs epangelias paredēlōse gēn" all oude toutōn apolausantes ton euergetēn alla tēn tōn paterōn emimēsasthe bdelyrian. Eita kata diairesin hekastou tagmatos tēn -katēgorian eispherei.
3. "Israel is holy to the Lord." That is: I preferred you to the other nations, and you were called my people. So also the blessed Moses said: "And the Lord's portion became his people Jacob, Israel the allotment of his inheritance." "The firstfruits of his produce." For he chose him before all the others. That is why he said to Pharaoh too: "Israel is my firstborn son"; and through another prophet he says this: "Like a grape in the wilderness I found Israel, and like an early fig I found their fathers." "All who devour him will offend; I will bring evils upon them, says the Lord." For those who made war on Israel did not make war as servants of God, but as if they could overcome God himself. So Sennacherib said: "Do not let your God, in whom you trust, deceive you, saying, The Lord will deliver Jerusalem out of my hand." For this reason he threatens them too with punishment. Then he says to the whole people: 5. "What offense did your fathers find in me, that they went far away from me, and went after vain things, and became vain?" Who is able to praise as it deserves the Master's love for humankind? For he does not judge as a judge, but offers a defense like one who is accountable, and wishes to be refuted if there was anything he ought to have done and did not do; and God, who is all-holy, says to lawless men: What sin did I commit? What wrong did I do? Tell me; refute me. What do you have to accuse me of? Your fathers abandoned me, their benefactor, and served idols made by hands. I led them through a land without roads, and in a waterless desert I gave them a stream of abundant water, and brought them into the promised land, the mother of every kind of fruit. By Carmel he has indicated the whole land of promise. But even when you enjoyed these things you did not … the benefactor; you imitated the abomination of your fathers. Then, taking each order in turn, he brings the accusation.
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η΄, ΟἹ ἱερεῖς οὐκ εἵπον" Ποῦ ἐστι Κύριος; Τοῦτο πάντων ἀνοσιώτατον " τὸ τοὺς ποδηγοὺς ἀρχηγοὺς γενέσθαι τῆς πλάνης. « Καὶ "' οἱ ἀντεχόμενοι τοῦ νόμου οὐκ ἢπίσταντό με. » Τῶν "ἢ γραμματέων καὶ διδασκάλων ἐνταῦθα κατηγορεῖ, ὡς ἑρμηνενόντων μὲν τὸν νόμον, πρώτων δὲ τοῦτον «Καὶ οἱ ποιμένες ἠσέδουν εἰς ἐμέ.» Τοὺς βασιλέας οὗτως ὠνόμασε. ε Καὶ οἱ προφῆται προεφήτευον ἐν τῷ … καὶ θεοὺς τοὺς οὐκ ὄντας θεούς. « Καὶ ὀπίσω ἀνωφελοῦς ἐπορεύθησαν.» Ἔδειξε τὴν τῆς παραπληξίας ὑπερβολήν - καταλιπόντες γὰρ τὸν τῶν θ΄͵ Διὰ δ᾽ τοῦτο ἔτι κριθήσομαι πρὸς αὐτοὺς λέγει Κύριος: καὶ πρὸς τοὺς υἱοὺς τῶν υἱῶν … εἶπε" Κρινῶ ὑμᾶς καὶ τοὺς ὑμετέρους ἀπογόνους ἀλλὰ, Κριθήσομαι καὶ πρὸς ὑμᾶς, καὶ πρὸς ἐκείνους - ἀντὶ τοῦ, Διχάσομαι, καὶ ἐλέγξω παρανομοῦντας. Δεικνὺς δὲ τὴν τῆς παρανομίας ὑπερβολὴν, τὴν τῶν ἐθνῶν ἐξετάσαι δ πολιτείαν παρακελεύεται, τῶν τε ἑσπερίων καὶ τῶν ἑῴων, καὶ γνῶναι εἴ τινες ἐχείνων ἔμειψαν τοὺς πατρῴους θεούς " καλεῖ δ᾽ δὲ μὲν τὴν Κύπρον, καὶ τὰς περὶ αὐτὴν νήσους, καὶ δι᾽ αὐτῶν τὰ ἑσπέρια μέρη - Κηδὰρ δὲ, τοὺς τὴν πρὸς ἥλιον ἀνίσχοντα ἔρημον οἰκοῦντας " διὰ δὲ τού. 4] καὶ περίδλεπτος. Τί τοίνυν τῆς αἰχμαλωσίας τὸ αἴτιον; Τί δή ποτε τοῖς ἐπιοῦσιν αὐτῷ βασιλεῦσιν εἰ ἐγένετο πρόχειρος; Λέοντας γὰρ τοὺς βασιλέας ὠνόμασε, Τούτους λέγει καὶ τὴν γῆν αὐτοῦ διχάτα! ",, καὶ τὰς πόλεις ἐμπρῆσαι. Ταῦτα δὲ οὐ μόνον ὑπὸ ᾿Ασσυρίων πεπόνθατε - ἀλλὰ καὶ ὑπὸ Αἰγυπτίων. Ἔτι γάρ φησιν" … καὶ κατέπαιξάν το σου. Οἱ τὰ πολυθρούλλητα ἐκεῖνα σοῦ χάριν ὑπομείναντες " οὖς τὸ τελευταῖον τῷ θαλαττίῳ βυθῷ παραδέδωκα. Εἶτα τῆς ἀσθενείας τὴν αἰτίαν διδάσκει" Οὐκὶ ταῦτα ἐποίησέ σοι τὸ καταλιπεῖν σε ἐμέ; “λέγει Κύριος ὁ Θεός σου. "Ἔπειτα καὶ σημαίνει τὴν ἀρχὴν τ ἧς ἀποστασίας 15. ε« Ἔν" τῷ χαιρῷ ἄγοντός σε ἐν τῇ ἐρήμῳ 5.» Εὐθὺς γὰρ Αἰγυπτίων ἀπαλλατὰς, ἐμὲ μὲν ἐγκατέλιπες 79, τὸν δὲ μόσχον ἐθεοιη. Καὶ νῦν τί σοι καὶ τῇ ὁδῷ Αἰγύπτου, τοῦ πιεῖν ὕδωρ Γηῶν; Καὶ τί σοι καὶ τῇ ὁδῷ ᾿Ασσυρίων, τοῦ πιεῖν ὕδωρ ποταμῶν; Ἡνίχα ὑπὸ Σύρων ἐπολεμοῦντο, τοὺς ᾿Ασσυρίους εἰς συμμαχίαν ἐκάλεσαν " ὅτε δὲ ᾿Ασσύριοι αὐτοῖς "' ἐπεστράτευσαν, πρὸς Αἰγυπτίους κατέφυγον " Γηῶν γὰρ τὸν Νεῖλον δ᾽ καλεῖ. ιϑ. Παιδεύσει σε ἡ ἀποστασία σου, καὶ ἡ κακία σου ἐλέγξει σε" καὶ γνῶθι, καὶ ἴδε, ὅτι πικρὸν καὶ πονηρόν δδσοι τὸ καταλιπεῖν σὲ ἐμὲ, γειΚύριος ὁ Θεός σου. Καὶ οὐκ εὐδόκησα ἐπὶ σοὶ, εἸέγει Κύριος ὁ Θεός σου. Ἔμξ, φησὶν, εἰς συμμαχίαν οὐκ ἐκάλεσας, ἀλλ᾽ ἐκείνους. Διὰ τοῦτο ἐκείνοις σε παρέδωκα ὅδ. Τοιοῦτό τι πεπόνθασι καὶ οἱ τὸν Σωτῆρα σταυρώσαντες " ἀρνηθέντες γὰρ αὐτὸν, ἔλεγον μὴ ἔχειν βασιλέα εἰ μὴ Καίσαρα, οὗ δὴ χάριν αὐτοὺς Καίσαρι παραδέδωκεν.
ē΄, HoI hiereis ouk heipon" Pou esti Kyrios? Touto pantōn anosiōtaton " to tous podēgous archēgous genesthai tēs planēs. « Kai "' hoi antechomenoi tou nomou ouk ēpistanto me. » Tōn "ē grammateōn kai didaskalōn entautha katēgorei, hōs hermēnenontōn men ton nomon, prōtōn de touton «Kai hoi poimenes ēsedoun eis eme.» Tous basileas houtōs ōnomase. e Kai hoi prophētai proephēteuon en tǭ … kai theous tous ouk ontas theous. « Kai opisō anōphelous eporeuthēsan.» Edeixe tēn tēs paraplēxias hyperbolēn - katalipontes gar ton tōn th΄͵ Dia d᾽ touto eti krithēsomai pros autous legei Kyrios: kai pros tous huious tōn huiōn … eipe" Krinō hymas kai tous hymeterous apogonous alla, Krithēsomai kai pros hymas, kai pros ekeinous - anti tou, Dichasomai, kai elenxō paranomountas. Deiknys de tēn tēs paranomias hyperbolēn, tēn tōn ethnōn exetasai d politeian parakeleuetai, tōn te hesperiōn kai tōn heǭōn, kai gnōnai ei tines echeinōn emeipsan tous patrǭous theous " kalei d᾽ de men tēn Kypron, kai tas peri autēn nēsous, kai di᾽ autōn ta hesperia merē - Kēdar de, tous tēn pros hēlion anischonta erēmon oikountas " dia de tou. 4] kai peridleptos. Ti toinyn tēs aichmalōsias to aition? Ti dē pote tois epiousin autǭ basileusin ei egeneto procheiros? Leontas gar tous basileas ōnomase, Toutous legei kai tēn gēn autou dichata! ",, kai tas poleis emprēsai. Tauta de ou monon hypo ᾿Assyriōn peponthate - alla kai hypo Aigyptiōn. Eti gar phēsin" … kai katepaixan to sou. Hoi ta polythroullēta ekeina sou charin hypomeinantes " ous to teleutaion tǭ thalattiǭ bythǭ paradedōka. Eita tēs astheneias tēn aitian didaskei" Ouki tauta epoiēse soi to katalipein se eme? “legei Kyrios ho Theos sou. "Epeita kai sēmainei tēn archēn t hēs apostasias 15. e« En" tǭ chairǭ agontos se en tę̄ erēmǭ 5.» Euthys gar Aigyptiōn apallatas, eme men enkatelipes 79, ton de moschon etheoiē. Kai nyn ti soi kai tę̄ hodǭ Aigyptou, tou piein hydōr Gēōn? Kai ti soi kai tę̄ hodǭ ᾿Assyriōn, tou piein hydōr potamōn? Hēnicha hypo Syrōn epolemounto, tous ᾿Assyrious eis symmachian ekalesan " hote de ᾿Assyrioi autois "' epestrateusan, pros Aigyptious katephygon " Gēōn gar ton Neilon d᾽ kalei. iϑ. Paideusei se hē apostasia sou, kai hē kakia sou elenxei se" kai gnōthi, kai ide, hoti pikron kai ponēron ddsoi to katalipein se eme, geiKyrios ho Theos sou. Kai ouk eudokēsa epi soi, eIegei Kyrios ho Theos sou. Emx, phēsin, eis symmachian ouk ekalesas, all᾽ ekeinous. Dia touto ekeinois se paredōka hod. Toiouto ti peponthasi kai hoi ton Sōtēra staurōsantes " arnēthentes gar auton, elegon mē echein basilea ei mē Kaisara, hou dē charin autous Kaisari paradedōken.
8. "The priests did not say: Where is the Lord?" This is the most unholy thing of all: that the guides should become the leaders of the error. "And those who handle the law did not know me." Here he accuses the scribes and teachers, since they interpreted the law but were the first to … it. "And the shepherds acted impiously toward me." So he named the kings. "And the prophets prophesied by …" — gods that are not gods. "And they went after what is useless." He has shown the excess of their madness; for, abandoning the God of … 9. "Therefore I will still go to judgment with them, says the Lord, and with their children's children …" He did not say, "I will judge you and your descendants," but, "I will go to judgment with you and with them," that is, "I will plead my case and refute the lawbreakers." Showing the excess of their lawlessness, he bids them examine the ways of the nations, both of the west and of the east, and learn whether any of them have changed their ancestral gods. By Kittim he means Cyprus and the islands around it, and through them the western parts; by Kedar, those who inhabit the desert toward the rising sun; and through these … and renowned. What then is the cause of the captivity? Why did he become easy prey for the kings who attacked him? For he has named the kings lions. These, he says, laid waste his land and burned his cities. And you have suffered these things not only from the Assyrians but also from the Egyptians. For he says further: "… and they mocked you." — they who for your sake endured those famous plagues, and whom at the last I handed over to the depth of the sea. Then he teaches the cause of the weakness: 17. "Did not your forsaking me do these things to you? says the Lord your God." Then he indicates also the beginning of the apostasy: "At the time when he was leading you in the wilderness." For as soon as you were freed from the Egyptians you forsook me and made the calf a god. 18. "And now what have you to do with the road to Egypt, to drink the water of Geon? And what have you to do with the road of the Assyrians, to drink the water of the rivers?" When they were attacked by the Syrians, they called the Assyrians to their aid; and when the Assyrians marched against them, they fled for refuge to the Egyptians. Geon is his name for the Nile. 19. "Your apostasy will discipline you, and your wickedness will convict you; know and see that it is bitter and evil for you to have forsaken me, says the Lord your God. And I took no pleasure in you, says the Lord your God." You did not call me to your aid, he says, but them; therefore I handed you over to them. Something like this happened also to those who crucified the Savior: denying him, they said they had no king but Caesar; for this reason he handed them over to Caesar.
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χ΄ Ὅτι ἀπ᾽ αἰῶνος συνέτριψας τὸν ζυγόν σου, καὶ διέῤῥηξας " τοὺς δεσμούς σου, καὶ εἶπας" Οὐ ματα " ἄνωθεν γὰρ συνέτριψας τὸν τοῦ νόμου ζυγὸν, καὶ τοῖς τῶν παρανόμων ἐθνῶν ἢχολούθησας ἔθεσι. Καὶ τοὺς βωμοὺς καὶ τὰ ἄλση τῆς κατὰ νόμον πολι-
ch΄ Hoti ap᾽ aiōnos synetripsas ton zygon sou, kai dierrhēxas " tous desmous sou, kai eipas" Ou mata " anōthen gar synetripsas ton tou nomou zygon, kai tois tōn paranomōn ethnōn ēcholouthēsas ethesi. Kai tous bōmous kai ta alsē tēs kata nomon poli-
20. "For from of old you have broken your yoke and burst your bonds, and you said: I will not …" For long ago you broke the yoke of the law and followed the customs of the lawless nations. And the altars and the groves … of the way of life according to the law …
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χα΄, Ἐγὼ " δὲ ἐφύτευσά σε ἄμπελον γαρποφόρον δ᾽, πᾶσαν ἀληθινήν. Οὐκ ἁπλῶς δὲ τὸ « πᾶσαν» προστέθειχεν᾽ ἀλλ᾽ ἐπειδὴ ἦταν ἐν αὐτοῖς εὑσεδεῖς ἄνδρες, οἵ τε θεῖοι προφῆται, καὶ οἱ τούτοις ἐπύμενοι " ἀντὶ τοῦ, Πάντας ὑμᾶς ἐδουλόμην εἶνα!: ποιούτους, πάντων γὰρ ἴσως "" ἐπεμελήθην. « Πῶς ἐστράφης μοι" εἰς "5 πικρίαν ἡ ἄμπελος ἡ ἀλλοτρία;.» Εἰ διέμεινεν ἀληθινὴ, οὐκ ἂν Ἦν ἀλλοτοῖα". ἐπειδὴ δὲ εἰς πικρίαν μετεδλήθη, οὐκέτι ἀληθινὴ, ἀλλ᾽ ἀλλοτρία καλεῖται. Οὕτω καὶ ὁ μέγας ἔφη Μωσῆς" ε Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶνὲχ Γομόῤῥας " ἣ σταφυλὴ αὐτῶν, σταφυλὴ χολῆς, βότρυς πικρίας αὐτῶν. » Ὅθεν καὶ χολὴν τῷ Δεσπότῃ προσήνεγκαν. ᾿Αλλ᾽ ἐπειδὴ τὴν φῆσαν, καὶ ἀντὶ σταφυλῆς ἀκάνθας ἐδλάστησαν, ὁ ἐξ … νὴν ὀνομάζει, λέγων " «ε Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀλτθινῆ᾽ » τοὺς δὲ εἰς αὐτὸν πεπιστευκότας « κλήματα» προσηγόρευσεν 57.
cha΄, Egō " de ephyteusa se ampelon garpophoron d᾽, pasan alēthinēn. Ouk haplōs de to « pasan» prostetheichen᾽ all᾽ epeidē ētan en autois heusedeis andres, hoi te theioi prophētai, kai hoi toutois epymenoi " anti tou, Pantas hymas edoulomēn eina!: poioutous, pantōn gar isōs "" epemelēthēn. « Pōs estraphēs moi" eis "5 pikrian hē ampelos hē allotria?.» Ei diemeinen alēthinē, ouk an Ēn allotoia". epeidē de eis pikrian metedlēthē, ouketi alēthinē, all᾽ allotria kaleitai. Houtō kai ho megas ephē Mōsēs" e Ek gar ampelou Sodomōn hē ampelos autōn, kai hē klēmatis autōnech Gomorrhas " hē staphylē autōn, staphylē cholēs, botrys pikrias autōn. » Hothen kai cholēn tǭ Despotę̄ prosēnenkan. ᾿All᾽ epeidē tēn phēsan, kai anti staphylēs akanthas edlastēsan, ho ex … nēn onomazei, legōn " «e Egō eimi hē ampelos hē altthinē᾽ » tous de eis auton pepisteukotas « klēmata» prosēgoreusen 57.
21. "But I planted you as a fruitful vine, wholly true." He did not add "wholly" idly; but since there were pious men among them, the divine prophets and those who followed them, it means: I wished all of you to be such, for I cared for all of you equally. "How have you turned into bitterness for me, O alien vine?" Had it remained true, it would not be alien; but since it was changed into bitterness, it is no longer called true but alien. So also the great Moses said: "For their vine is from the vine of Sodom, and their tendril from Gomorrah; their grape is a grape of gall, their cluster one of bitterness." This is why they also offered gall to the Master. But since they … and instead of grapes they sprouted thorns, … names [himself the vine], saying: "I am the true vine"; and those who have believed in him he has called "branches."
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κβ΄. ᾿Εὰν ἀποπιλύνῃ " ἐν γίτρῳ, καὶ πιληθύγῃς σεαυτῇ πόαν", κεκηλίδωσαι ' ἐν ταῖς ἀδικίαις" σου ἐναντίον μου, «1έγει Κύριος. ΠΠόαν τὰ ἀπὸ γῆς φυόμενα ῥύμματα ὀνομάζει " καὶ διδάοχε: τρὸκιχῶς διὰ τούτων, ὡς τὰ κατὰ νόμον περιῤῥαντήρια ἀπαλλαγὴν ἁμαρτημάτων οὐ πραγματεύεται “ ἀλλ᾽ εἰλικρινὴς μεταμέλεια, κκαὶ πονηρίας ἀπαλλαγή. Μετὰ ταῦτα τὴν ἀναίδειαν αὐτῆς ἐξελέγχει,
kb΄. ᾿Ean apopilynę̄ " en gitrǭ, kai pilēthygę̄s seautę̄ poan", kekēlidōsai ' en tais adikiais" sou enantion mou, «1egei Kyrios. PPoan ta apo gēs phyomena rhymmata onomazei " kai didaoche: trokichōs dia toutōn, hōs ta kata nomon perirrhantēria apallagēn hamartēmatōn ou pragmateuetai “ all᾽ eilikrinēs metameleia, kkai ponērias apallagē. Meta tauta tēn anaideian autēs exelenchei,
22. "If you wash yourself with natron and use much soapwort for yourself, you are stained in your iniquities before me, says the Lord." By "soapwort" he means the cleansing agents that grow from the earth; and through these he teaches figuratively that the sprinklings of the law do not bring release from sins, but sincere repentance and release from wickedness do. After this he exposes her shamelessness:
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κγ΄. Πῶς ἐρεῖς " Οὐκ ἐμιάγθην, καὶ ὀπίσω τῆς Βάαλ οὐκ ἐπορεύθην; Εἶτα" τὸ προφανὲς τῆς ἀσε- (είας δείκνυσιν " εἼδε "" τὰς ὁδούς σου ἐν τῷ πολυανδρίῳ, καὶ γνῶθι τί ἐποίησας. » Πολυάνδριον " καλεῖ τὸ τῶν μνημάτων χωρίον. Ἔν ἐκείνῳ δὲ τοὺς υἱοὺς" καὶ τὰς θυγατέρας τοῖς εἰδώλοις κατέκαιον. « Ὀζὲ᾽ἤ φωνῇ " αὐτῆς ὠλόλυζε". ν» Τὸ ὀψὲ " ἀντὶ" τοῦ βρεδέως τέθεικε" μετὰ τὴν πεῖραν, φησὶ, τῶν ἀλγεινῶν, τῆς παρανομίας αἴπτῦησιν ἔλαθε, Τοῦτο καὶ μετὰ ταῦτα ὁ προφήτης φησὶ, τὰς δέκα φυλὰς ὀδυρημένας ὑποδεικνὺς, καὶ λεγούσας " «Ὕστερον αἰχμαλωσίας" χϑ΄. Τὰς 15 ὁδοὺς αὑτῆς "" ἐπλάτυνεν ἐφ᾽ ὕδατα ἐρήμου. Διὰ " τοῦ ἐπλάτενε, τὴν ἀπληστίαν τῆς ἀσε. τίας ἐδίδαξεν. "Υῦχτα ὃὲ ἐρήμου τὰ εἴδωλα προῦε Ἐν" ἐπιθυμίαις ψυχῆς αὐτῆς ἐπνευματοφορεῖτο.» “Ἃ γὰρ ἀκούειν ἠβούλοντο, ταῦτα οἱ ψευδοπροφῆται προλέγειν προσεποιοῦντο, Τὸ γὰρ «ε ἐπνευμᾶτοζο ρεῖτον περὶ τῶν ψευδοπροφητῶν τέθεικε. « Παρεξόθη τίς ἐπιστρέψει αὐτὴν "᾿ ν Θεοῦ γὰρ παραῤιζω. κότος, τίς ἐπαρχέσει; Οὕτω καὶ διὰ τοῦ μεγάλου Μωσέως φησί "5. ε Πάντες οἱ ζητοῦντες αὐτὴν, οὐ χοπιάσηυσιν " ἐν" τῇ ταπεινώσει αὐτῆς εὑρήτοντιν αὑτήν. » Εὐχείρωτοι γὰρ ἐγένοντο, τὴν ἀσέθειαν ἀτπαπάμενοι᾽. Μετὰ "" ταῦτα διδάσκει, ὅτι πολλάκις … ᾿Αλλὰ διὰ τοῦτο αἰσχύνῃ αὐτοὺς, φησὶ, περιθαλῶ πάντὰς ὁμοῦ, καὶ βασιλέα:, καὶ ἄρχοντας, καὶ ἱερέα:, καὶ τοὺς τὰ ψευδῆ προφητεύοντας " καὶ ἀπειχασθήἐρυθοιῶντι. Τοὺς μὲν γὰρ ἐκ ξύλου καὶ λίθου κατασκευαζομένου; ν᾽ θεοὺς, πατέρας ὠνόμαζον καὶ γεννήτορας " ἐμοὶ δὲ τὰ νῶτα ἔδωκαν, καὶ ὡς ἐχθρὸν ἀπεστράφη σαν. «Καὶ ἐν τῷ χαιρῷ τῶν κακῶν αὑτῶν ἐροῦτιν "᾿Ανάστα, καὶ σῶσον ἡμᾶ:, » Τοῦτο μάλιστα ἀναιδείας ἐσχάτης, τὸ ἀπολαύοντας μὲν τῶν ἀγαθῶν ἀχαριστίαν νοσεῖν " σπανίζοντας δὲ, τούτων αἰτεῖν τὴν μετάληψιν. Εἶτα εἰρωνιχῶς "
kg΄. Pōs ereis " Ouk emiagthēn, kai opisō tēs Baal ouk eporeuthēn? Eita" to prophanes tēs ase- (eias deiknysin " eIde "" tas hodous sou en tǭ polyandriǭ, kai gnōthi ti epoiēsas. » Polyandrion " kalei to tōn mnēmatōn chōrion. En ekeinǭ de tous huious" kai tas thygateras tois eidōlois katekaion. « Oze᾽ē phōnę̄ " autēs ōlolyze". n» To opse " anti" tou bredeōs tetheike" meta tēn peiran, phēsi, tōn algeinōn, tēs paranomias aiptyēsin elathe, Touto kai meta tauta ho prophētēs phēsi, tas deka phylas odyrēmenas hypodeiknys, kai legousas " «Hysteron aichmalōsias" chϑ΄. Tas 15 hodous hautēs "" eplatynen eph᾽ hydata erēmou. Dia " tou eplatene, tēn aplēstian tēs ase. tias edidaxen. "Yychta hoe erēmou ta eidōla proue En" epithymiais psychēs autēs epneumatophoreito.» “Ha gar akouein ēboulonto, tauta hoi pseudoprophētai prolegein prosepoiounto, To gar «e epneumatozo reiton peri tōn pseudoprophētōn tetheike. « Parexothē tis epistrepsei autēn "᾿ n Theou gar pararizō. kotos, tis eparchesei? Houtō kai dia tou megalou Mōseōs phēsi "5. e Pantes hoi zētountes autēn, ou chopiasēusin " en" tę̄ tapeinōsei autēs heurētontin hautēn. » Eucheirōtoi gar egenonto, tēn asetheian atpapamenoi᾽. Meta "" tauta didaskei, hoti pollakis … ᾿Alla dia touto aischynę̄ autous, phēsi, perithalō pantas homou, kai basilea:, kai archontas, kai hierea:, kai tous ta pseudē prophēteuontas " kai apeichasthēerythoiōnti. Tous men gar ek xylou kai lithou kataskeuazomenou? n᾽ theous, pateras ōnomazon kai gennētoras " emoi de ta nōta edōkan, kai hōs echthron apestraphē san. «Kai en tǭ chairǭ tōn kakōn hautōn eroutin "᾿Anasta, kai sōson hēma:, » Touto malista anaideias eschatēs, to apolauontas men tōn agathōn acharistian nosein " spanizontas de, toutōn aitein tēn metalēpsin. Eita eirōnichōs "
23. "How will you say: I am not defiled, and I have not gone after Baal?" Then he shows how plain the impiety is: "See your ways in the burial ground, and know what you have done." He calls the place of tombs the burial ground; there they burned their sons and daughters to the idols. "Late did her voice wail." He has put "late" for "slowly": after experiencing painful things, he says, she came to perceive the lawlessness. The prophet says this also later, when he shows the ten tribes lamenting and saying: "After my captivity …" 24. "She widened her ways to the waters of the desert." By "widened" he taught the insatiable greed of the impiety. He called the idols waters of the desert. "In the desires of her soul she was carried by the wind." For what they wished to hear, the false prophets pretended to foretell; he has put "was carried by the wind" with reference to the false prophets. "She has been handed over; who will turn her back?" For if God hands over, who will help? So also through the great Moses he says … "All who seek her will not grow weary; in her humiliation they will find her." For they became easy prey, having embraced impiety. After this he teaches that often … But therefore, he says, I will clothe them all together with shame, kings and rulers and priests and those who prophesy falsehoods; and they were likened … blushing. For they named the gods made of wood and stone fathers and begetters, but to me they turned their backs and turned away as from an enemy. "And in the time of their troubles they will say: Arise and save us." This above all belongs to the utmost shamelessness: while enjoying good things, to be sick with ingratitude, and when lacking them, to ask for a share in them. Then, ironically:
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χη΄, Καὶ ποῦ εἰσιν οἱ θεοί σοι', οὖς ἐποίησας σεαυτῇ; εἰ ἀγαστήσονται, καὶ σώσουσιν 32 ἐν καιρῷ τῆς κακώσεώς σου; Διδάσκει ὃὲ καὶ τούτων τὸ πλῆθος. τε κατὰ ἀριθμὸν τῶν τόϊλεων 3" ἦσαν οἱ θεοί σου, ᾿Ιούδα, καὶ "" κατὰ ἀριθμὸν διόδων Ἱερουσαλὴμ ἔθυον τῇ Βάα.1. Οὕτω δείξας τὴν " τῶν οὐκ ὄντων θεῶν τιμὴν, καὶ τὸ πλῆθος, καὶ τὴν ἀσθένειαν, πράως τοῖς ἀχαρίστοι; ἐπιτιμᾷ " χῇ, Ἱνατί 1πιλεῖτε Ἵ πρός μὲ; Πάντες ὑμεῖς ἠσεδήσατε, καὶ πάντες ὑμεῖς ἠγομήσατε "8. εἰς ἐμὲν Λέγει Κύριος. ᾿Αναμιμνῆσκει 39 καὶ τῶν ἔπενεχ, Μάτην ἐπάταξα τὰ τέχνα ὑ μῶν» " παιδείαν οὐκ ἐδέξασθε 35. Οὔτε εὐεργετούμενοι τὸν εὐεργέτὴν ἐπέγνωτε, οὔτε παιδευόμενοι τῆς ἀσεθείας ἀπ- ᾿ ἐπτητε. Ἐγὼ δὲ καὶ τοὺς αἰτίους τῆς πλάνης σφαγῇ παραδέδωκα 5". λα. ᾿Ακούσατε «1όγον Κυρίου. Τάδε «Ἰέγει Κύριος, Μὴ ἔρημος ἐγενόμην τῷ οἴκῳ Ἰακὼδ 85, ἣ ὴ χδχερσωμένη ὃ", διότι ᾽ εἶπεν ὁ 1ᾳαός μου" Οὐ χυριευθησύμεθα 35, καὶ οὐκ ἥξομεν πρός σε Ἧ; Εἰῥρωνιχῶ; ταῦτα λέγει. ἾΑ ρα, φησὶ, μὴ τοῖς εἰδύλοις εἰμὶ πιραπλήσιος : ἄρχ μὴ ὁμοίως ἐκείνοις οὐδένα αὐτοῖς καρπὸν ἀγαθὸν προτενήνοχχα, καὶ διὰ τοῦτο τὴν ἐμὴν δουλείαν ἀπέδρασαν; Μεταθαίνει 3" δὲ καὶ ἐφ᾽ ἑτέραν εἰκόνα, καὶ λέγε:, πᾶσαν μὲν νύμφὴν τοῦ κόσμου πεφροντικέναι 3, πᾶσαν δὲ παρθένον τῆς στηθοδεσμίδος ἐπιμελεῖσθαι ’ τὸν δὲ κληθέντα … τις τοῦ κηδεμόνος. Εἶτα πάλεν …
chē΄, Kai pou eisin hoi theoi soi', ous epoiēsas seautę̄? ei agastēsontai, kai sōsousin 32 en kairǭ tēs kakōseōs sou? Didaskei hoe kai toutōn to plēthos. te kata arithmon tōn toïleōn 3" ēsan hoi theoi sou, ᾿Iouda, kai "" kata arithmon diodōn Hierousalēm ethyon tę̄ Baa.1. Houtō deixas tēn " tōn ouk ontōn theōn timēn, kai to plēthos, kai tēn astheneian, praōs tois acharistoi? epitimą " chę̄, Hinati 1pileite Hi pros me? Pantes hymeis ēsedēsate, kai pantes hymeis ēgomēsate "8. eis emen Legei Kyrios. ᾿Anamimnēskei 39 kai tōn epenech, Matēn epataxa ta techna hy mōn» " paideian ouk edexasthe 35. Oute euergetoumenoi ton euergetēn epegnōte, oute paideuomenoi tēs asetheias ap- ᾿ eptēte. Egō de kai tous aitious tēs planēs sphagę̄ paradedōka 5". la. ᾿Akousate «1ogon Kyriou. Tade «Iegei Kyrios, Mē erēmos egenomēn tǭ oikǭ Iakōd 85, hē ē chdchersōmenē ho", dioti ᾽ eipen ho 1ąaos mou" Ou chyrieuthēsymetha 35, kai ouk hēxomen pros se Hē? Eirhrōnichō? tauta legei. IA ra, phēsi, mē tois eidylois eimi piraplēsios : arch mē homoiōs ekeinois oudena autois karpon agathon protenēnochcha, kai dia touto tēn emēn douleian apedrasan? Metathainei 3" de kai eph᾽ heteran eikona, kai lege:, pasan men nymphēn tou kosmou pephrontikenai 3, pasan de parthenon tēs stēthodesmidos epimeleisthai ’ ton de klēthenta … tis tou kēdemonos. Eita palen …
28. "And where are your gods that you made for yourself? Will they rise up and save you in the time of your affliction?" He teaches also how many they were: "For according to the number of your cities were your gods, Judah, and according to the number of the streets of Jerusalem they sacrificed to Baal." Having thus shown the honor paid to gods that do not exist, their number and their weakness, he gently rebukes the ungrateful: 29. "Why do you speak to me? All of you have acted impiously, and all of you have acted lawlessly against me, says the Lord." He reminds them also of the … 30. "In vain I struck your children; you did not accept discipline." Neither when you were benefited did you recognize the benefactor, nor when you were disciplined did you desist from impiety. And I handed over to slaughter even the authors of the error. 31. "Hear the word of the Lord. Thus says the Lord: Have I become a wilderness to the house of Jacob, or a land left fallow? Why did my people say: We will not be ruled, and we will not come to you?" He says this ironically. Am I then, he says, like the idols? Have I, like them, offered them no good fruit, so that for this reason they have run away from my service? 32. He passes to another image too, and says that every bride takes thought for her ornaments and every virgin takes care of her breastband, but the one called … of the one who cares for him. Then again …
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λγ΄, Τί" ἔτι καλὸν ἐπιτηδεύσεις ἐν ταῖς ὁδοῖς σου, τοῦ ζητῆσαι ἀγάπησιν; Τί ἕτερον, φησὶ, τοῖς πρϑειρη μένοις προσθεῖναι βούλῃ, ὡς τὸ ἐμὸν περὶ σὲ πραγματεύσασθαι φίλτρον : "" « Οὐκ οὕτως. ν» Οὐδὲν τούτων εἰς ἀγάπην κινεῖ, ἀλλὰ τοὐναντίον μῖσος ἐργάζεται" οὐ γὰρ μόνον εἰς ἀπέδειαν ἐξώχειλας, ἀλλὰ καὶ μιαιφονίαν ἐτόλμησας ".
lg΄, Ti" eti kalon epitēdeuseis en tais hodois sou, tou zētēsai agapēsin? Ti heteron, phēsi, tois prϑeirē menois prostheinai boulę̄, hōs to emon peri se pragmateusasthai philtron : "" « Ouk houtōs. n» Ouden toutōn eis agapēn kinei, alla tounantion misos ergazetai" ou gar monon eis apedeian exōcheilas, alla kai miaiphonian etolmēsas ".
33. "What good will you still practice in your ways, to seek love?" What else, he says, do you wish to add to what has been said, so as to win my affection for you? "Not so." None of these things moves me to love; on the contrary, it produces hatred. For you have not only run aground on impiety, but have also dared to commit bloodshed.
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λδ΄, Ἐν γὰρ" ταῖς χερσί σου "ἢ, φηεὶν, εὑρέθη "5" αἵματα ψυχῶν ἀθώων "1. Τοῦτο καὶ ὁ μακάριος ἔφη ἀαδίδ- ε« Καὶ ἔθυσαν τοὺς υἱοὺς αὑτῶν " τοῖς δαιμονίοις, καὶ ἐξέχεαν αἷμα ἀθῶον, αἷμα νἱῶν αὑτῶν καὶ θυγατέρων, ὧν ἔθυσαν τοῖς γλυπτοῖς Χαναὰν, καὶ ἐφονοχτονήθη ἡ γῆ ἐν τοῖς αἵμασι. Δ'ιδάσχων δὲ, ὡς οὐδὲ χρύθδην ταῦτα εἰργάζοντο, ἀλλ᾽ ἀναφανδὸν) ἐτόλμων, ἐπήγαγεν " ε Οὐκ ἐν διορύγμασιν ν᾽ εὗρον " αὐτοὺς, ἀλλ᾽ ἐπὶ δ' πάσῃ δρυῖ "5, » Οὐ γὰρ ὥσπερ οἱ τοιχωρύχοι λάθρα τοῦτο δρῶσιν, οὕτω καὶ οὗτοι θάνειν ἐπειρῶντο παρανομοῦντες, ἀλλὰ πᾶς βουνὸς, καὶ πᾶν ἄλσος ἐδέξατο τὴν τούτων ἀσέδειαν᾽ δὲ ὄντες, καὶ βξελυροὶ, καὶ τὰ προφανῶς γινόμενα
ld΄, En gar" tais chersi sou "ē, phēein, heurethē "5" haimata psychōn athōōn "1. Touto kai ho makarios ephē aadid- e« Kai ethysan tous huious hautōn " tois daimoniois, kai exechean haima athōon, haima niōn hautōn kai thygaterōn, hōn ethysan tois glyptois Chanaan, kai ephonochtonēthē hē gē en tois haimasi. D'idaschōn de, hōs oude chrythdēn tauta eirgazonto, all᾽ anaphandon) etolmōn, epēgagen " e Ouk en diorygmasin n᾽ heuron " autous, all᾽ epi d' pasę̄ drui "5, » Ou gar hōsper hoi toichōrychoi lathra touto drōsin, houtō kai houtoi thanein epeirōnto paranomountes, alla pas bounos, kai pan alsos edexato tēn toutōn asedeian᾽ de ontes, kai bxelyroi, kai ta prophanōs ginomena
34. "For on your hands," he says, "was found the blood of innocent souls." The blessed David said this too: "And they sacrificed their sons to the demons, and poured out innocent blood, the blood of their sons and daughters, whom they sacrificed to the carved images of Canaan, and the land was polluted with murder in their blood." Teaching that they did not even do these things in secret but dared them openly, he added: "Not in tunnels did I find them, but upon every oak." For these men did not try to escape notice in their lawbreaking, as burglars do this secretly; every hill and every grove received their impiety; … being … and loathsome, and the things done openly …
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λε΄. Εἴπας γὰρ, φησί" ᾿Αθῶδς εἰμι" ἀ.1.1ὰ ἀποστραφήτω 5 ὁ θυμὸς αὑτοῦ ἀπ' ἐμοῦ. Οὗ δὴ χάριν ἐπήγαγεν: ᾿Ιδοὺ ἐγὼ κρίνομαι πρὸς σὲ ἐν τῷ σε «έγει"" Οὐκ ἥμαρτον. Καὶ οὐ λέγει, Κρινῶ σε, ἀλλὰ, « Κρίνομα! πρὸς σέ'ν ἀντὶ τοῦ, Διχάξζομαι δ᾿, καὶ ἐλέγχω δ᾽ σε Ψευδομένην καὶ
le΄. Eipas gar, phēsi" ᾿Athōds eimi" a.1.1a apostraphētō 5 ho thymos hautou ap' emou. Hou dē charin epēgagen: ᾿Idou egō krinomai pros se en tǭ se «egei"" Ouk hēmarton. Kai ou legei, Krinō se, alla, « Krinoma! pros se'n anti tou, Dichaxzomai d᾿, kai elenchō d᾽ se Pseudomenēn kai
35. "For you said," he says, "I am innocent; but let his anger turn away from me." That is why he added: "Behold, I enter into judgment with you for saying: I have not sinned." And he does not say, "I will judge you," but, "I go to judgment with you," that is, "I plead my case and convict you of lying and …"
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λς΄. Ὅτι" χατεφρόνησαι "Ἶ σφόδρα τοῦ δευτερῶσαι τὰς ὁδούς σου "δ. Κατάλληλο; δ᾽ γὰρὴ ἀνα’δεια τῇ παρανομίψ" αἰνίττεται δὲ διὰ τούτου καὶ ἕτερον, ὅτι Ὥσπερ ᾿Ασσυρίους εἰς συμμαχίαν καλέσαντες, οἷ» δὲν ἐκ τῆς ἐπικουρίας ἀπώνασθε, οὕτω καὶ νῦν Δἰλείας ἀπολαύσ:σής. Τοῦτο γὰρ διὰ τῶν ἐπιφερομένων δηλοῖ, Καὶ ἀπ᾿ Αἰγύπτου καταισχυγθήσῃ, καθὼς κατ- … ελεύση, καὶ αἱ χεῖρὲς σου ἐπὶ τῆς κεξαιϊῆς σου· Ἴδιον τῶν θρηνουσῶν τὸ τὰς χεῖρας συμπεπλεγμένας τῇ κεφαλῇ. Τὸ δὲ αἴτιον τῶν κακῶν, «Ὅτι ἀπώσατο Κύριος τὴν ἐλπίδα σου, καὶ οὐκ εὐοδωθήτῃ “ ἐπ᾽ αὐτῇ.» Εἰ γὰρ εἰς τὸν Θεὸν ἤλπισας, ἐτρύγησας ἂν ὥριμον τὸν τῆς ἐλπίδος καρπόν" ἐπειδὴ …
ls΄. Hoti" chatephronēsai "I sphodra tou deuterōsai tas hodous sou "d. Katallēlo? d᾽ garē ana’deia tę̄ paranomips" ainittetai de dia toutou kai heteron, hoti Hōsper ᾿Assyrious eis symmachian kalesantes, hoi» den ek tēs epikourias apōnasthe, houtō kai nyn Dileias apolaus:sēs. Touto gar dia tōn epipheromenōn dēloi, Kai ap᾿ Aigyptou kataischygthēsę̄, kathōs kat- … eleusē, kai hai cheires sou epi tēs kexaiïēs sou; Idion tōn thrēnousōn to tas cheiras sympeplegmenas tę̄ kephalę̄. To de aition tōn kakōn, «Hoti apōsato Kyrios tēn elpida sou, kai ouk euodōthētę̄ “ ep᾽ autę̄.» Ei gar eis ton Theon ēlpisas, etrygēsas an hōrimon ton tēs elpidos karpon" epeidē …
36. "For you have greatly despised repeating your ways." The shamelessness matches the lawlessness. Through this he also hints at something else: that just as you called the Assyrians to your aid and got no benefit from their help, so now too you will gain nothing from the alliance. He makes this clear through what follows: "And you will be put to shame by Egypt, as you were put to shame …" 37. "… you will come out, and your hands on your head." It is the custom of women in mourning to lay their hands, clasped together, on their heads. And the cause of the evils: "For the Lord has rejected your hope, and you will not prosper by it." For had you hoped in God, you would have harvested the ripe fruit of hope; but since …
Chapter 3
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Μετὰ “ ταῦτα δὲ γινώσκει, ὡς πᾶσα μὲν γυνὴ τοῦ ἀνδρὸς ἀφισταμένη, καὶ ἑτέρῳ συναπτομένη, πρὸς τὸν ἄνδρα τὸν πρότερον ἐπανελθεῖν οὐ δυνήσεται, τοῦ νόμο0 τοῦτο κωλύοντος" ἐμὲ δὲ σὺ τὸν κατὰ νόμον σοι συναφθέντα καταλιποῦσα, συνήφθης "" δαίμοσιν ἀνοσίοις. εἶτα, πάλιν αἴσθησιν δεξαμένη “δ᾽ τῆς βλάδης πρὸς ἐμὲ ἐπανῄεις, ἐγὼ δὲ οὐκ ἀπωθούμην. Εἰ δὲ νομίζεις ἁπλῶς με ταῦτα λέγειν, Ἆρον εἰς εὐθεῖαν" τοὺς ὀρθα!ϊμούς σου, καὶ ἷδε ποῦ οὐκὶ ἐξεφρύρθης "". ᾿Αντὶ τοῦ, Ἐμιάνθης. Τοῦτο γὰρ “δ καὶ διὰ τοῦ ᾿Εζεκιήλ φησι πρὸς αὐτὴν, « Καὶ εὗρόν σε ποφυρμένην ἐν τῷ αἴματί σου » οὕτω δὲ καὶ ὁ Σύρος ἐρμήνευσε. Λέγει δὲ ἐν τοῖς ἑξῆ;, ὅτι Οὐ μόνον ἀλλὰ καὶ ἑξήεις ἐπιζητοῦσα" καὶ ταῖ; χορώναις παραπλησίως προσέδρευες ταὶς ὁδοῖς, τὴν ἐχείνων προσμένουσα παρουσίαν, καὶ τὴν γῆν μιχσμάτων σας, πολλοῖς ποιμέσιν ἀνθ᾽ ἑνὸ; χρησαμένη. Ποιμένας γὰρ πολλοὺς τὰ εἴδωλα προσηγόρευσεν: ὥσπερ γὰρ θεοὶ ἐκαλοῦντο τὴν θείαν προσηγορίαν οἱ τοῦ ψεύδους πατέρες οὕτω καὶ ποιμένες ὠνομάσθησαν τὸ τοῦ ἀληθινοῦ ποιμένος λῃστεύσαντες ὄνομα. « «Ὄψις 5, πόρνης ἐγένετό σοι, ἀπηναισχύντησας πρὸς πάντας. » Καθάπερ γὰρ αἱ τὴν ὥραν ἀπεμπολοῦσαι τῶν μετώπων ἀποξύουσι τὴν αἰδῶ, καὶ πᾶσιν ὁμοίω; προσφέροντα!" οὕτω σὺ πρὸὺς οὐδένα τὴν εὔνοιαν διεφύλαξας, ἀλλὰ τρυγῶσα μὲν παρ᾽ ἐμοῦ τῶν ἀγαθῶν τὴν φοράν, τοῖς εἰδώλοις ἐδούλευες. Περιπέπτουσα δὲ τυμφοραῖς, καὶ τῇς ἐχείνων ἀσθενείας αἰσθανομένη, Οὐκ ὡς οἶκον μὲ ἐκάλεσας, καὶ πατέρα, καὶ ἀρχηγὸν τῆς παρθεγίας σου"; Οὐ ταύτα: μοι: τὰς τῆς οἰκειώσεως προπτηγορίας ἐτίθεις πάλαι, ποτὲ τ μὲν πατέρα καλοῦσα, ποτὲ δὲ ἄνδρα παρθενικὸν, ποτὲ δὲ οἶκον ἄσυλον; Οὕτω γὰρ καὶ ὁ μακάριος Α λέγει Δαδίδ' « Γενοῦ μοι εἰς Θεὸν ὑπερασπιστὴν, … ε΄. Μὴ διαμενεῖ δὶς 1" τὸν αἰῶγα; ᾿Αντὶ τοῦ, φυλαχθήσεται εἰς ᾽" νῖκος;» Ἧ νομίζεις διὰ τούτων περιγενέσθαι καὶ νικᾷν; Εἶτα εἰρωνιχῶς " « Ἰδοὺ ἐλάλησας καὶ ἐποίησας τὰ πονηρὰ ταῦτα, καὶ ἡδυνήδὲ ταῦτά φησι τὸν Θεὸν πρὸς αὐτὸν εἰρηκέναι ἐν ταῖς ἡμέραις Ἰωσίου τοῦ βασιλέως" ὃ ς΄. Εἶδες ἃ ἐποίησέ μοι ἡ κατοικία τοῦ Ἰσραή; ἐκεῖνοι (ἐδούλευον γὰρ ἐν Βαδυλῶνι),, … τὸν προφήτην διδάσκει τῆς τιμωρίας τὸ δίκαιον. « Ἐπορεύθη ἐπὶ πᾶν ὅρος ὑψηλὸν, καὶ ὑποχάτω παντὸς ξύλου ἀλσώδους, καὶ ἐπόρνευσεν 77 ἐκεῖ. » "Ἔπειτα 18 τὴν οἰκείαν ἀγαθότητα καὶ μαχροθυμίιν δείκνυσιν, ζ΄. Καὶ εἶπον μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα", Πρός μὲ ἀγάστρεψον, καὶ οὐκ ἀνέστρεψεν. … τοίνυν τὸν «ὄλεθρον ἐπεσπάσατο, μήτε ἀρχῆθεν τὴν κατὰ νόμον πολιτείαν ἀσπασαμένη, καὶ μετὰ τὴν ἀσέδειαν ἐπιστρέψαι μὴ βουληθεῖσα, Ἐντεῦθεν αὔξει τῆς Ἰούδα φυλῆς τὴν κατηγορίαν. ἢ΄. Καὶ" εἶδε τὴ» ἀσυνθεσίαν' αὐτῆς ἡ ἀσύνθετος Ἰούδα ἡ ἀδειϊφὴ αὑτῆς 5', καὶ εἶδε " διότι περὶ πάντων ὧν κατειϊήξθη ἐν οἷς ἐμοιχᾶτο ἡ αὐτὴν, καὶ ἔδωκα αὐτῇ βιδιλίον ἀποστασίου εἰς τὰς χεῖαὑτῆς, καὶ ἐπορεύθη, καὶ ἐπόργευσε καὶ αὐτή. Θεασαμόνη, φησὶ, καὶ τὴν πονηρίαν τῆς ἀδελφῆς αὐτῆς, καὶ τὴν διὰ ταύτης δ᾽ ἐπενεχθεῖσαν αὑτῇ τιμωρίαν, οὐκ ἔφυγε τῆς πονηρίας τὴν μίμησιν" ἀλλὰ τοῖς ἐκείνης ἠκολούθησεν ἴχνεσιν. θ΄. Καὶ "" ἐγένετο ἡ πορνεία αὐτῆς εἰς οὐθέν. Οὐδὲν γὰρ᾽", φησὶ, παράνομον ποιεῖν ὑπελάμθανε᾽ πορνείαν δὲ τὴν εἰδωλολατρείαν καλεῖ " καταλιπόντες γὰρ τὸν Θεὸν, ὃς νυμφίος αὐτῶν ὠνομάζετο, τοῖς … « Καὶ ἐφονοχτόνει τὴν γῆν, θύουσα " τὰ τέχνα "5 τοῖς δαίμοσι" καὶ ἐμοίχευσε τὸν λίθον καὶ τὸ ξύλον. » Σαφῇ τὴν τῆς πορνείας κατηγορίαν εἰργάσατο. Εἶτα διὰ πλειόνιον διδάσκει, τῆς ἀδελφῆς τὴν ἀσέδειαν, τὴν ἢ πανωλεθρίαν θεασαμένη " καὶ ὅτι μᾶλλον ἔχουσί τινὰ συγγνώμην αἱ δέκα φυλαὶ, ἤπερ ἡ τοῦ Ἰούδα φυλὴ, ἐπειδὴ τὰς συμφορὰς ἐκείνων ἑωραχυΐα, τὰ αἴτια … εβ΄. Πορεύου γὰρ, φησὶ, καὶ ἀνάγνωθι τοὺς.10γους τούτους πρὸς βοῤῥᾶν, καὶ ἐρεῖς, ᾿Επιστράφῆθι πρός μὲ, ἡ κατοικία τοῦ Ἰσραὴ1 5", λέγει Κύριος. Καὶ οὐ στηριῶ τὸ πρόσωπόν μου ἐφ᾽ ὑμᾶς, ὅτι ἐλεήμων εἰμὶ, ἀέγει Κύριος, καὶ οὐ μηψιῶ ὑμῖν εἰς τὸν αἰῶνα. ᾿Αμέτρητος ἣ τοῦ Δεσπότου φιλανθρωπία " μετὰ γὰρ τὴν πολλὴν παρανομίαν μόνην ἐπιζητεῖ μεταμέλειαν " διδάσκει δὲ καὶ ταύτης τὸν τρόπον.
Meta “ tauta de ginōskei, hōs pasa men gynē tou andros aphistamenē, kai heterǭ synaptomenē, pros ton andra ton proteron epanelthein ou dynēsetai, tou nomo0 touto kōlyontos" eme de sy ton kata nomon soi synaphthenta katalipousa, synēphthēs "" daimosin anosiois. eita, palin aisthēsin dexamenē “d᾽ tēs bladēs pros eme epanę̄eis, egō de ouk apōthoumēn. Ei de nomizeis haplōs me tauta legein, Aron eis eutheian" tous ortha!ïmous sou, kai hide pou ouki exephryrthēs "". ᾿Anti tou, Emianthēs. Touto gar “d kai dia tou ᾿Ezekiēl phēsi pros autēn, « Kai heuron se pophyrmenēn en tǭ aimati sou » houtō de kai ho Syros ermēneuse. Legei de en tois hexē?, hoti Ou monon alla kai hexēeis epizētousa" kai tai? chorōnais paraplēsiōs prosedreues tais hodois, tēn echeinōn prosmenousa parousian, kai tēn gēn michsmatōn sas, pollois poimesin anth᾽ heno? chrēsamenē. Poimenas gar pollous ta eidōla prosēgoreusen: hōsper gar theoi ekalounto tēn theian prosēgorian hoi tou pseudous pateres houtō kai poimenes ōnomasthēsan to tou alēthinou poimenos lę̄steusantes onoma. « «Opsis 5, pornēs egeneto soi, apēnaischyntēsas pros pantas. » Kathaper gar hai tēn hōran apempolousai tōn metōpōn apoxyousi tēn aidō, kai pasin homoiō? prospheronta!" houtō sy prous oudena tēn eunoian diephylaxas, alla trygōsa men par᾽ emou tōn agathōn tēn phoran, tois eidōlois edouleues. Peripeptousa de tymphorais, kai tę̄s echeinōn astheneias aisthanomenē, Ouk hōs oikon me ekalesas, kai patera, kai archēgon tēs parthegias sou"? Ou tauta: moi: tas tēs oikeiōseōs proptēgorias etitheis palai, pote t men patera kalousa, pote de andra parthenikon, pote de oikon asylon? Houtō gar kai ho makarios A legei Dadid' « Genou moi eis Theon hyperaspistēn, … e΄. Mē diamenei dis 1" ton aiōga? ᾿Anti tou, phylachthēsetai eis ᾽" nikos?» Hē nomizeis dia toutōn perigenesthai kai nikąn? Eita eirōnichōs " « Idou elalēsas kai epoiēsas ta ponēra tauta, kai hēdynēde tauta phēsi ton Theon pros auton eirēkenai en tais hēmerais Iōsiou tou basileōs" ho s΄. Eides ha epoiēse moi hē katoikia tou Israē? ekeinoi (edouleuon gar en Badylōni),, … ton prophētēn didaskei tēs timōrias to dikaion. « Eporeuthē epi pan horos hypsēlon, kai hypochatō pantos xylou alsōdous, kai eporneusen 77 ekei. » "Epeita 18 tēn oikeian agathotēta kai machrothymiin deiknysin, z΄. Kai eipon meta to porneusai autēn tauta", Pros me agastrepson, kai ouk anestrepsen. … toinyn ton «olethron epespasato, mēte archēthen tēn kata nomon politeian aspasamenē, kai meta tēn asedeian epistrepsai mē boulētheisa, Enteuthen auxei tēs Iouda phylēs tēn katēgorian. ē΄. Kai" eide tē» asynthesian' autēs hē asynthetos Iouda hē adeiïphē hautēs 5', kai eide " dioti peri pantōn hōn kateiïēxthē en hois emoichato hē autēn, kai edōka autę̄ bidilion apostasiou eis tas cheiautēs, kai eporeuthē, kai eporgeuse kai autē. Theasamonē, phēsi, kai tēn ponērian tēs adelphēs autēs, kai tēn dia tautēs d᾽ epenechtheisan hautę̄ timōrian, ouk ephyge tēs ponērias tēn mimēsin" alla tois ekeinēs ēkolouthēsen ichnesin. th΄. Kai "" egeneto hē porneia autēs eis outhen. Ouden gar᾽", phēsi, paranomon poiein hypelamthane᾽ porneian de tēn eidōlolatreian kalei " katalipontes gar ton Theon, hos nymphios autōn ōnomazeto, tois … « Kai ephonochtonei tēn gēn, thyousa " ta techna "5 tois daimosi" kai emoicheuse ton lithon kai to xylon. » Saphę̄ tēn tēs porneias katēgorian eirgasato. Eita dia pleionion didaskei, tēs adelphēs tēn asedeian, tēn ē panōlethrian theasamenē " kai hoti mallon echousi tina syngnōmēn hai deka phylai, ēper hē tou Iouda phylē, epeidē tas symphoras ekeinōn heōrachyïa, ta aitia … eb΄. Poreuou gar, phēsi, kai anagnōthi tous.10gous toutous pros borrhan, kai ereis, ᾿Epistraphēthi pros me, hē katoikia tou Israē1 5", legei Kyrios. Kai ou stēriō to prosōpon mou eph᾽ hymas, hoti eleēmōn eimi, aegei Kyrios, kai ou mēpsiō hymin eis ton aiōna. ᾿Ametrētos hē tou Despotou philanthrōpia " meta gar tēn pollēn paranomian monēn epizētei metameleian " didaskei de kai tautēs ton tropon.
After this he makes known that every wife who leaves her husband and is joined to another cannot return to her former husband, since the law forbids it. "But you abandoned me, who was joined to you according to the law, and were joined to unholy demons; then, coming again to a sense of the harm, you would return to me, and I did not thrust you away." If you think I say this idly, 2. "Lift up your eyes to the open road and see where you have not been defiled." That is: "you were polluted." For he says this to her through Ezekiel too: "And I found you defiled in your blood"; and the Syrian also translated it so. He says in what follows: Not only … but you also went out searching; and like crows you sat waiting by the roads, expecting their arrival, and filled the land with pollutions, consorting with many shepherds instead of one. He has called the idols many shepherds; for just as the fathers of falsehood were called gods, the divine name, so they were named shepherds, having robbed the name of the true shepherd. 3. "You had the face of a prostitute; you were shameless toward all." For as women who sell their bloom scrape the modesty off their foreheads and give themselves to all alike, so you kept your goodwill for no one; you harvested the crop of good things from me, but served the idols. 4. Yet when you met with calamities and perceived their weakness, "Did you not call me house, and father, and guide of your virginity?" Did you not long ago give me these titles of intimacy, calling me now father, now the husband of your virginity, now an inviolable house? For so the blessed David too says: "Be for me a protecting God, …" 5. "Will he remain forever? Or will it be kept to the end?" That is: Do you think that by these means you will get the better of me and win? Then ironically: "Behold, you spoke and did these evil things, and were able." … he says that God said these things to him in the days of King Josiah: 6. "Have you seen what the dwelling of Israel did to me?" Those (for they were in servitude in Babylon) … he teaches the prophet the justice of the punishment. "She went up to every high mountain and under every leafy tree, and played the prostitute there." Then he shows his own goodness and long-suffering: 7. "And I said, after she had committed all this prostitution: Return to me; and she did not return." … therefore she drew destruction on herself, since she neither embraced from the beginning the way of life according to the law, nor was willing to turn back after her impiety. From here he intensifies the accusation against the tribe of Judah: "And her faithless sister Judah saw her faithlessness, and saw that for all the things in which she was caught, in which she committed adultery … her, and I gave her a bill of divorce into her hands, … and she went and played the prostitute, she too." Though she saw, he says, both her sister's wickedness and the punishment brought on her because of it, she did not shun imitating the wickedness, but followed in her footsteps. 9. "And her prostitution became as nothing." For she supposed, he says, that she was doing nothing unlawful. He calls idolatry prostitution; for, abandoning God, who was named their bridegroom, they served the … "And she polluted the land with murder, sacrificing her children to the demons, and committed adultery with stone and wood." He has made the charge of prostitution plain. Then he teaches at greater length that she saw her sister's impiety and her utter destruction, and that the ten tribes have more claim to pardon than the tribe of Judah, since Judah, having seen their calamities, … the causes … 12. "Go," he says, "and read these words toward the north, and you shall say: Return to me, dwelling of Israel, says the Lord; and I will not set my face against you, for I am merciful, says the Lord, and I will not be angry with you forever." Immeasurable is the Master's love for humankind: after so much lawlessness he asks only for repentance; and he teaches also the way of it.
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ιγ΄. Πλὴν γγῶθι τὴν ἀδικίαν σου, ὅτι εἰς Κύριον τὸν Θεύν σου ἠσέδησας"". ᾿Ἀρχὴ γὰρ ὑγείας αἴσθησις ἀῤῥωστίας, Καὶ, « Ἐξέχεας τὰ; ὁδούς σου εἰς ἀλλοτρίους. » Τὸν Θεὸν, καὶ Κύριον, καὶ ποιητὴν, καὶ εὐεργέτην καταλιποῦσα, ἀλλοτρίοις συνἦφθης "τίνες δὲ οὗτοι; « Ὑποχάτω παντὸς ξύλου ἀλσώδους. » ἔδειξε τῆς πλάνης τὸ ἀχερδές " ἄκαρπα γὰρ τὰ θεοποιηθέντα φυτά. «ε Τῆς δὲ φωνῆς μου οὐκ ὑπήκχουσας"", λέγει Κύριος. » Νομοθετῶν γὰο εἶπεν, « Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. » ιϑ, ᾿Επιστράφητε, υἱοὶ ἀφεστηκότες, «1έγει Κύ- Ειος. Καὶ ἀποστάντας υἱοὺς ὀνομάζει, διὰ τὴν ἄῤῥητον "" αὐτοῦ ἀγαθότητα. ε Διότι ἐγὼ χυριεύσω ""Ὑ ὑμῶν. » Πάλιν γὰρ ὑμῶν ἐπιμελήσομαι, καὶ πάτης ἀξιώσω κηδεμονίας. Καὶ λήψομαι ὑμᾶς ἔνα ἐκ πόϊλδως, καὶ δύο ἐκ πατριᾶς, καὶ εἰσάξω ὑμᾶς εἰς Σιών. (ιε᾽.) Καὶ δώσω ὑμῖν" ποιμένας κατὰ τὴν καρδίαν μου, καὶ ποιμαγοῦσιν ὑμᾶς ποιμαίνοντες μετ᾽ ἐπιστήμης. Ταῦτα τυπικῶς μὲν ἐπὶ τοῦ Ζοροδάδελ ς ἐγένετο. Ἐπανῆλθον γὰρ ἐπὶ Κύρου τοῦ Πέρσου, ποιμένας ἔχοντες τὸν Ζοροδάθδελ τὸν τοῦ Σαλαθιὴλ, καὶ Ἰησοῦν τὸν τοῦ Ἰωσεδὲκ τὸν ἱερέα τὸν μέγαν" εὐσέδεια δὲ καὶ εὐνομία ἀμφοτέρους ἐκόσμει. Κατὰ μέντοι τὴν ἀλήθειαν, μετὰ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν ἡ προφητεία "7 τέλος ἐδέξατο. Ἐξελέξατο γὰρ ἐξ Ἰουδαίων ὁ Δεσπότης, ἕνα ἐκ πόλεως, καὶ δύο ἐκ πατριᾶς " καὶ κατέστησεν αὐτοὺς ποιμένας κατὰ τὴν καρδίαν αὑτοῦ, τοὺς ἱεροὺς ἀποστόλους. Διὸ δὴ καὶ θειοτάτῳ "5 Πέτρῳ ἔφη" « Σίμων Ἱωνᾶ, φιλεῖς με; Ποίμαινε τὰ πρόδατά μου. » Καὶ ὅτι ταύτην ἔχε! τὴν διάνοιαν ἡ προφητεία, τὰ ἑξῃς μαρτυρεῖ.
ig΄. Plēn ngōthi tēn adikian sou, hoti eis Kyrion ton Theun sou ēsedēsas"". ᾿Archē gar hygeias aisthēsis arrhōstias, Kai, « Execheas ta? hodous sou eis allotrious. » Ton Theon, kai Kyrion, kai poiētēn, kai euergetēn katalipousa, allotriois synēphthēs "tines de houtoi? « Hypochatō pantos xylou alsōdous. » edeixe tēs planēs to acherdes " akarpa gar ta theopoiēthenta phyta. «e Tēs de phōnēs mou ouk hypēkchousas"", legei Kyrios. » Nomothetōn gao eipen, « Ouk esontai soi theoi heteroi plēn emou. » iϑ, ᾿Epistraphēte, huioi aphestēkotes, «1egei Ky- Eios. Kai apostantas huious onomazei, dia tēn arrhēton "" autou agathotēta. e Dioti egō chyrieusō ""Hy hymōn. » Palin gar hymōn epimelēsomai, kai patēs axiōsō kēdemonias. Kai lēpsomai hymas ena ek poïldōs, kai dyo ek patrias, kai eisaxō hymas eis Siōn. (ie᾽.) Kai dōsō hymin" poimenas kata tēn kardian mou, kai poimagousin hymas poimainontes met᾽ epistēmēs. Tauta typikōs men epi tou Zorodadel s egeneto. Epanēlthon gar epi Kyrou tou Persou, poimenas echontes ton Zorodathdel ton tou Salathiēl, kai Iēsoun ton tou Iōsedek ton hierea ton megan" eusedeia de kai eunomia amphoterous ekosmei. Kata mentoi tēn alētheian, meta tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin hē prophēteia "7 telos edexato. Exelexato gar ex Ioudaiōn ho Despotēs, hena ek poleōs, kai dyo ek patrias " kai katestēsen autous poimenas kata tēn kardian hautou, tous hierous apostolous. Dio dē kai theiotatǭ "5 Petrǭ ephē" « Simōn Hiōna, phileis me? Poimaine ta prodata mou. » Kai hoti tautēn eche! tēn dianoian hē prophēteia, ta hexę̄s martyrei.
13. "Only know your iniquity, that you have acted impiously against the Lord your God." For the beginning of health is awareness of sickness. And: "You scattered your ways to strangers." Abandoning your God and Lord, Maker and Benefactor, you joined yourself to strangers. And who are these? "Under every leafy tree." He has shown the unprofitableness of the error, for the plants made into gods bear no fruit. "And you did not obey my voice, says the Lord." For in giving the law he said: "You shall have no other gods besides me." 14. "Return, apostate sons, says the Lord." He calls even those who have apostatized sons, because of his unspeakable goodness. "For I will be lord over you." That is: I will care for you again and count you worthy of every care. "And I will take you, one from a city and two from a clan, and bring you into Zion. 15. And I will give you shepherds after my heart, and they will shepherd you with knowledge." These things happened as a type in the time of Zerubbabel; for they returned under Cyrus the Persian, with Zerubbabel son of Shealtiel and Joshua son of Jozadak, the great priest, as their shepherds, and piety and good order adorned them both. In truth, however, the prophecy received its fulfillment after the incarnation of our God and Savior. For the Master chose from among the Jews "one from a city and two from a clan," and appointed them shepherds after his heart: the holy apostles. That is why he said to the most divine Peter: "Simon son of Jonah, do you love me? Shepherd my sheep." And that the prophecy has this meaning, what follows bears witness.
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ιζ΄. Ἐν ταῖς ἡμέραις ἐκχείγαις, καὶ ἐν τῷ … Κυρίου, καὶ συναχθήσεται εἰς αὐτὴν πάντα τὰ ἔθνη τῷ ὀνόματι Κυρίου εἰς Ἱερυυσα.λήμ "5 καὶ οὐ πορεύσονται ἔτι" ὀπίσω τῶν ἐνθυμημάτων» « τῆς καρδίας αὑτῶν τῆς πονηρᾶς. Τοῦτο δὲ μετὰ τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον οὐκ ἐγένετο" οὐ γὰρ χατέλιπΞ τὴν ἀσέδειαν τηνικαῦτα τὰ ἔθνη. Μετὰ τὴν" τοῦ θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, διεπόρθμευσαν μὲν εἰς ἅπασαν τὴν οἰκουμένην οἱ θεῖοι ἀπόστολοι. τὸ σωτήριον κήρυγμα' ἀπέστησαν δὲ τῇ, προτέρας πλάνη: οἱ ταύτῃ δουλεύσαντες, καὶ τὸν τῶν ἁπάντων προσκυνοῦσι Θεὸν, καὶ ὡς εἰς θρόνον θεῖον τὴν Ἱερουσαλὴμ συντρέχουσιν ἅπαντες. Εἶτα διδάσκει ὡς μετὰ τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον οὐχἐτι πάλιν αἱ φυλαὶ δίχα διαιρεθήσονται, ἀλλὰ κατὰ τὸ αὐτὸ ἐπανήξουσι, καὶ τὴν πατρῴαν καθέξηνσι γῆν. Εἶτα ὁ προφήτης ἐπὶ ταῖς χρησταῖς ἐπαγγε-
iz΄. En tais hēmerais ekcheigais, kai en tǭ … Kyriou, kai synachthēsetai eis autēn panta ta ethnē tǭ onomati Kyriou eis Hieryysa.lēm "5 kai ou poreusontai eti" opisō tōn enthymēmatōn» « tēs kardias hautōn tēs ponēras. Touto de meta tēn apo Badylōnos epanodon ouk egeneto" ou gar chatelipX tēn asedeian tēnikauta ta ethnē. Meta tēn" tou theou kai Sōtēros hēmōn enanthrōpēsin, dieporthmeusan men eis hapasan tēn oikoumenēn hoi theioi apostoloi. to sōtērion kērygma' apestēsan de tę̄, proteras planē: hoi tautę̄ douleusantes, kai ton tōn hapantōn proskynousi Theon, kai hōs eis thronon theion tēn Hierousalēm syntrechousin hapantes. Eita didaskei hōs meta tēn apo Badylōnos epanodon oucheti palin hai phylai dicha diairethēsontai, alla kata to auto epanēxousi, kai tēn patrǭan kathexēnsi gēn. Eita ho prophētēs epi tais chrēstais epange-
17. "In those days, and at that time … of the Lord, and all the nations will be gathered to it in the name of the Lord, to Jerusalem; and they will no longer walk after the devices of their evil heart." This did not happen after the return from Babylon, for the nations did not abandon their impiety then. After the incarnation of our God and Savior, the divine apostles carried the saving proclamation across to the whole world; those who had been enslaved to the former error departed from it, and they worship the God of all, and all of them run together to Jerusalem as to a divine throne. Then he teaches that after the return from Babylon the tribes will no longer be divided in two but will return together and possess their ancestral land. Then the prophet, at the good promises …
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ιθ΄. Καὶ ἐγὼ εἶπον, Γένοιτο, Κύριε 5. Ταῦταν" μέσῳ εἰρηκὼς ὁ προφήτης, συμπεραίνει τὴν θείαν ἐπαγγελίαν. ε« Ὅτι τάξω σε εἰς τέχνα. » Πάλιν γὰρ, φησὶ, ἐμοὶ χρηματίσετε 3" παῖδε;. ε« Καὶ δώσω στι γῆν ἐκλεκτὴν, κληρονομίαν ὀνομαστὴν γ᾽, Θεοῦ πανποχράτορος 5 ἐθνῶν. » Τὴν γῆν τῆς ἐπαγγελία: οὕτως ἐκάλεσεν. Ἐθνῶν δὲ αὐτὸν 37."5 Θεὸν ὠνόμασε παντοχράτορα, διδάτχων ὅτι πάντων ἐστὶ Θεὸς, καὶ πάντων δημιουργὸς, καὶ ὅτι καὶ τὰ ἔθνη τῆς θεογνυσίας ἀπολαύσονται"", καὶ μεταδήσεται εἰς ἐκεῖνα ἡ χάρις τοῦ Πνεύματος. Μετὰ ταῦτα συμδουλεύει ἦν ἔχουσι παῖδες περὶ πατρὸς ' φιλοστοργίαν κτήσασθαι, καὶ τῆς θείας ἀπολαῦσαι κηδεμονίας. Εἶτα αἰτιᾶται, ὅτι γυναῖκα μοιχεύτριαν εἰς τὸν ἄνδρα παρανομοῦδαν ἐζήλωσαν, οὐ ᾽ μόνον αἱ δέκα φυλαὶ, ( ἀλλὰ καὶ ἡ» τοῦ Ἰούδα φυλὴ, καὶ τὰς πρὸς τὸν γυμφίον συνθήκας παρέθησαν προλέγει δὲ καὶ τῶν δέκα φυλῶν τὴν μεταμέλειαν" αἴσθησιν γὰρ αὐταῖς τῆς παρανομία; ἡ τῆς αἰχμαλωσίας ἐνέθηχε συμφορά.
ith΄. Kai egō eipon, Genoito, Kyrie 5. Tautan" mesǭ eirēkōs ho prophētēs, symperainei tēn theian epangelian. e« Hoti taxō se eis techna. » Palin gar, phēsi, emoi chrēmatisete 3" paide?. e« Kai dōsō sti gēn eklektēn, klēronomian onomastēn g᾽, Theou panpochratoros 5 ethnōn. » Tēn gēn tēs epangelia: houtōs ekalesen. Ethnōn de auton 37."5 Theon ōnomase pantochratora, didatchōn hoti pantōn esti Theos, kai pantōn dēmiourgos, kai hoti kai ta ethnē tēs theognysias apolausontai"", kai metadēsetai eis ekeina hē charis tou Pneumatos. Meta tauta symdouleuei ēn echousi paides peri patros ' philostorgian ktēsasthai, kai tēs theias apolausai kēdemonias. Eita aitiatai, hoti gynaika moicheutrian eis ton andra paranomoudan ezēlōsan, ou ᾽ monon hai deka phylai, ( alla kai hē» tou Iouda phylē, kai tas pros ton gymphion synthēkas parethēsan prolegei de kai tōn deka phylōn tēn metameleian" aisthēsin gar autais tēs paranomia? hē tēs aichmalōsias enethēche symphora.
19. "And I said: So be it, Lord." Having said this in the middle, the prophet completes the divine promise: "For I will set you among children." For you will again be called my children, he says. "And I will give you a choice land, a renowned inheritance of God the Almighty of nations." So he has called the land of promise. He named him God the Almighty of nations, teaching that he is God of all and Creator of all, and that the nations too will enjoy the knowledge of God, and the grace of the Spirit will pass over to them. After this he counsels them to acquire the affection that children have for a father, and to enjoy the divine care. Then he charges that not only the ten tribes but also the tribe of Judah imitated an adulterous wife who acts lawlessly against her husband, and transgressed their covenant with the bridegroom. He also foretells the repentance of the ten tribes, for the calamity of the captivity gave them a sense of their lawlessness.
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χα΄. Φωνὴ γὰρ", φησὶν, ἐκ χειλέων ὃ" ἠκούσθη κῆσαν ἐν ταῖς ὁδοῖς αὐτῶν, ἐπελάθοντο" Θεοῦ ἁγίου Ἵ αὐτῶν, Θεασάμενος " δὲ τὴν μεταμέλειαν, ἐπιμεῖναι ταύτῃ προτρέπει, “ζαί φησιν"
cha΄. Phōnē gar", phēsin, ek cheileōn ho" ēkousthē kēsan en tais hodois autōn, epelathonto" Theou hagiou Hi autōn, Theasamenos " de tēn metameleian, epimeinai tautę̄ protrepei, “zai phēsin"
21. "For a voice," he says, "was heard from lips, … they did wrong in their ways; they forgot their holy God." Seeing the repentance, he urges them to persist in it, and says:
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κβ΄. Ἐπιστράρητε, υἱοὶ ἐπιστρέφοντες, καὶ ἐγὼ ἰάσομαι τὰ συντρίμματα " ὑμῶν. Οὐ μόνον δὲ ὑπισχνεῖται τὴν ἴασιν, ἀλλὰ καὶ ποίοις χρήσασθαι δεῖ λόγοις διδάσκει, μονονουχὶ λέγων " Ταῦτα εἴπατε᾽ « Ἰδοὺ "" δοῦλοι ἡμεῖς ἐσόμεθά σο!, ὅτι σὺ Κύριος" Ὁ ὁ Θεὸς ἡμῶν εἴ. » ᾿Αρνούμεθα τὴν πλάνην, βδελυσσόμεθα τὴν τῶν δαιμόνων δουλείαν " σὲ μόνον ἴσμεν καὶ Κύριον καὶ Θεόν.
kb΄. Epistrarēte, huioi epistrephontes, kai egō iasomai ta syntrimmata " hymōn. Ou monon de hypischneitai tēn iasin, alla kai poiois chrēsasthai dei logois didaskei, mononouchi legōn " Tauta eipate᾽ « Idou "" douloi hēmeis esometha so!, hoti sy Kyrios" Ho ho Theos hēmōn ei. » ᾿Arnoumetha tēn planēn, bdelyssometha tēn tōn daimonōn douleian " se monon ismen kai Kyrion kai Theon.
22. "Return, returning sons, and I will heal your fractures." He not only promises the healing but also teaches what words they must use, all but saying: Say this: "Behold, we will be your servants, for you are the Lord our God." We renounce the error, we abhor the service of demons; we know you alone as Lord and God.
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κγ'. "Ὄντως "" ψεῦδος "" ἦσαν οἱ βουνοὶ, καὶ ἡ δύναμις τῶν ὁρέων. Πλὴν διὰ Κυρίου Θεοῦ ἡ ὧν ἡ σωτηρία τῷ οἴκῳ"" Ἰσραή1. Δι' αὑτῆς μεμαηΐχιμεν τῆς πείρας, ὧ: "5 σὺ μόνος χορηγὸς ἀγαθῶν τὰ δὲ ἄλση καὶ οἱ βουνοὶ, ἐπιζήμια καὶ ὀλέθρια.
kg'. "Ontōs "" pseudos "" ēsan hoi bounoi, kai hē dynamis tōn horeōn. Plēn dia Kyriou Theou hē hōn hē sōtēria tǭ oikǭ"" Israē1. Di' hautēs memaēïchimen tēs peiras, hō: "5 sy monos chorēgos agathōn ta de alsē kai hoi bounoi, epizēmia kai olethria.
23. "Truly the hills and the power of the mountains were a lie. But through the Lord our God is the salvation of the house of Israel." We have learned by experience itself that you alone are the giver of good things, while the groves and the hills are harmful and destructive.
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κδ', Ἡ δὲ αἰσχύνη κατηνάλωσε " τοὺς μόχϑους τῶν πατέρων ἡμῶν ἀπὸ γεότητος αὐτῶν "7, καιόντῶν 3 τὰ πρόδθατα αὐτῶν, τοὺς "5" υἱοὺς αὑτῶν, καὶ τὰς θυγατέρας αὐτῶν. "Ἔδειξε καὶ ἧς προςἔφερον τοῖς εἰδώλοις τιμῆς τὴν ὑπερδολήν᾽ πρὸς γὰρ βουσὶ καὶ προδάτοις, καὶ τοὺς υἱοὺς καὶ τὰς θυγατέρα; χατέχαιϊον " καὶ ὅτι οὐ μόνον 5 οὐδὲ ἐκεῖθεν ἐδρέποντο κέρδος, ἀλλὰ πρὸς τῇ τῶν ψυχῶν ἀπωλείᾳ καὶ τὴν αἰσχύνην ἐτρύγων " τοῦτο γὰρ διὰ τῶν ἐπἀγομένων φησί" χε. Ἐχοιμήθημεν ἐν τῇ αἰσχύνῃ ἡμῶν, καὶ ἐπεκάλυψεν ἡμᾶς ἡ ἀτιμία ἡμῶν" διότι ἐγαντίον "" τοῦ Θεοῦ ἡμῶν ἡμάρτομεν ἡμεῖς καὶ οἱ πατέρες ἡμῶν, ἀπὸ νεότητος ἡμῶν "", καὶ ξως τῆς ἡμέρας ταύτης, καὶ "" οὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν. Καὶ ὁ θεῖος ᾿Απόστολος τῇς ἁμαρτίας καρπὸν τὴν αἰσχύνην εἶναί φησι" λέγει δὲ οὕτως" ει Τίνα οὖν καρπὸν εἴχετε τότε ἐφ᾽ οἷς γῦν
kd', Hē de aischynē katēnalōse " tous mochϑous tōn paterōn hēmōn apo geotētos autōn "7, kaiontōn 3 ta prodthata autōn, tous "5" huious hautōn, kai tas thygateras autōn. "Edeixe kai hēs prosepheron tois eidōlois timēs tēn hyperdolēn᾽ pros gar bousi kai prodatois, kai tous huious kai tas thygatera? chatechaiïon " kai hoti ou monon 5 oude ekeithen edreponto kerdos, alla pros tę̄ tōn psychōn apōleią kai tēn aischynēn etrygōn " touto gar dia tōn epagomenōn phēsi" che. Echoimēthēmen en tę̄ aischynę̄ hēmōn, kai epekalypsen hēmas hē atimia hēmōn" dioti egantion "" tou Theou hēmōn hēmartomen hēmeis kai hoi pateres hēmōn, apo neotētos hēmōn "", kai xōs tēs hēmeras tautēs, kai "" ouk ēkousamen tēs phōnēs Kyriou tou Theou hēmōn. Kai ho theios ᾿Apostolos tę̄s hamartias karpon tēn aischynēn einai phēsi" legei de houtōs" ei Tina oun karpon eichete tote eph᾽ hois gyn
24. "But shame has consumed the labors of our fathers from their youth, their sheep and …, their sons and their daughters." He has shown the excess of the honor they paid to the idols: besides oxen and sheep they also burned their sons and their daughters; and that not only did they reap no gain from it, but besides the loss of their souls they harvested shame as well. He says this through what follows: 25. "We lay down in our shame, and our dishonor covered us; for we sinned before our God, we and our fathers, from our youth until this day, and we did not obey the voice of the Lord our God." The divine apostle too says that shame is the fruit of sin; he speaks thus: "What fruit did you have then in the things of which you are now …
Chapter 4
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Οὕτω διδάξας αὐτοὺς δεηθῆνα!, ὑπισχνεῖται καὶ αὐτοῖς ἀπόλαυσιν ἀγαθῶν, εἰ λάδοιεν λήθην τῶν εἰξώλων (αὐτὰ γὰρ καλεῖ βδελύγματα), καὶ εἰς τὸν ὄντα θεὸν μεταθεῖεν τὸ σέδας" ὡς καὶ τοὺς ὄρκους μηκέτι κατ᾽ εἰδώλων Ἶ᾽, ἀλλὰ κατ᾽ αὑτοῦ ποιεῖσθαι, ἀληθεύοντας καὶ οὐ ψευδομένους. Τοῦτο γὰρ λέγει" αὶ β΄. ᾿Εὰν ὁμόντῃς, Ζῇ Κύριος, μετὰ ἀληθείας, ἐν κρίσει καὶ ἐν' διχαιοσύγῃ. Ἔν δὲ τοῖς "5 ἱεροῖς "5 Εὐαγγελίοις τὰ τούτων νενομσθέτηχε τελειότερα ᾿ « Ἐῤῥέθη γὰρ, φησὶ, τοῖς ἀρκαίοις, Οὐκ ἐπιορχὰσεις, ἀποδώπεις ὃὲ Κυρίῳ τοὺς ὄρκους συ. Ἐγὼ δὲ λέγω ὑμῖν, μὴ ὀμόσαι ὅλως.» Ἰουδαίοι; δὲ, ὡς ἀσθενῶς διακειμένοις, παρακελεύεται κατ᾽ αὐτοῦ ὀμνύναι, ἵνα τῇ τοῦ ὄρκου συνηθείᾳ αὐτὸν μόνον προσκυνεῖν διδαχϑῶσιν - ἐπαγγέλλεται δὲ, τούτων γινομένων, ὡς εὐλογήσουσιν ἂν αὐτῷ ἔθνη, καὶ ἐν αὐτῷ αἰνέσουσι τῷ Θεῷ ἐν Ἱερουσαλήμ τούτων γὰρ εὐσεθούντων, πολλοὶ τῶν πλησιοχώρων μετεμάνθανον τὴν εὐσέδειαν. Ἐντεῦθεν ἀπὸ τοῦ Ἰσραὴλ ἐπὶ τὸν Ἰούδα μεταφέρει τὸν λόγον, καί φῆσι" ι ὙΝν Νεώσαξε "7 ἑαυτοῖς νεώματα, καὶ μὴ σπείμνήμην. Ταῦτα 35 γὰρ ἀκάνθας καλεῖ, δ. Περιτμήθητε τῷ Θεῷ ὑμῶν. Εἴτα διδάσκει ὁποία τοῦ Θεοῦ ἡ περιτομή. « Καὶ περιτέμνεσθε " τὴν δ ἀχροδυστίαν τῆς καρδίας ὑμῶν, ἄνδρες Ἰούδα, καὶ οἱ κατοικοῦντες Ἱερουσαλήμ. » Σαφῶς ἐδίδαξεν ὡς ἢ φαινομένη περιτομὴ τύπος τῆς κεκρυμμένης, καὶ ὅτι τῆς ἔνδον οὔσης περιττὴ ἡ τοῦ σώματο;, Ἐντεῦθεν ὁρμώμενος ὁ θεῖος ᾿Απόστολος Ῥωμαίοις; γέγραφεν " « Οὐ γὰρ ὁ ἐν τῷ φανερῷ ουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ, ἐν σαρκὶ, περιτομὴ, ἀλλ' ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὗ γράμματι, οὗ ὁ ἔπαινος οὐκ. ἐξ ἀνθρώπων, ἀλλ᾽ ἐκ τοῦ Θεοῦ. » Ἤκουσε γὰρ «οὔ Θεοῦ διὰ τοῦ προφήτου λέγοντος " « Περιτμόθητε τῷ Θεῷ ὑμῶν, καὶ περιτέμνεσθε τὴν ἀχροδυστίαν τῆς καρδίας ὑμῶν, ἄνδρες Ἰούδα, καὶ οἱ κατοικοῦντες Ἱερουσαλήμ. μήποτε 3 ἐξέλθῃ ὡς πῦρ ὁ θυμός μου, καὶ ἐχχαυθήσεται, καὶ οὐκ ἔσται ὁ σδέσων ἀπὸ προσώπου πονηρίας ἢ ἐπιτηδευμάτων ὑμῶν. ν Ὑμεῖς γὰρ μόνοι δύνασθε σβέσαι μεταμελούμενοι" ὑμῶν δὲ μεταμελείᾳ " μὴ κεχρημένων, οὐδεὶς ἑκανὸς ἀπαλλάξαι τῆς τιμωρίας, Δεδιττόμενος δὲ αὐτοὺς παρακελεύεται εἰπεῖν τῇ Ἱερουσαλὴμ, καὶ πάσῃ τῇ Ἰουδαίᾳ 3" φυλῇ, ὥστε σαὶπίσαι, καὶ σημᾶνα: πᾶτ: τῶν πολεμίων τὴν προῦδιαφερόντως δὲ εἰς Σιὼν, ὡς ὀχυρωτέραν 5" καὶ χατἐπείγει 35, λέγων " ὃ
Houtō didaxas autous deēthēna!, hypischneitai kai autois apolausin agathōn, ei ladoien lēthēn tōn eixōlōn (auta gar kalei bdelygmata), kai eis ton onta theon metatheien to sedas" hōs kai tous orkous mēketi kat᾽ eidōlōn I᾽, alla kat᾽ hautou poieisthai, alētheuontas kai ou pseudomenous. Touto gar legei" ai b΄. ᾿Ean homontę̄s, Zę̄ Kyrios, meta alētheias, en krisei kai en' dichaiosygę̄. En de tois "5 hierois "5 Euangeliois ta toutōn nenomsthetēche teleiotera ᾿ « Errhethē gar, phēsi, tois arkaiois, Ouk epiorchaseis, apodōpeis hoe Kyriǭ tous orkous sy. Egō de legō hymin, mē omosai holōs.» Ioudaioi? de, hōs asthenōs diakeimenois, parakeleuetai kat᾽ autou omnynai, hina tę̄ tou orkou synētheią auton monon proskynein didachϑōsin - epangelletai de, toutōn ginomenōn, hōs eulogēsousin an autǭ ethnē, kai en autǭ ainesousi tǭ Theǭ en Hierousalēm toutōn gar eusethountōn, polloi tōn plēsiochōrōn metemanthanon tēn eusedeian. Enteuthen apo tou Israēl epi ton Iouda metapherei ton logon, kai phēsi" i HyNn Neōsaxe "7 heautois neōmata, kai mē speimnēmēn. Tauta 35 gar akanthas kalei, d. Peritmēthēte tǭ Theǭ hymōn. Eita didaskei hopoia tou Theou hē peritomē. « Kai peritemnesthe " tēn d achrodystian tēs kardias hymōn, andres Iouda, kai hoi katoikountes Hierousalēm. » Saphōs edidaxen hōs ē phainomenē peritomē typos tēs kekrymmenēs, kai hoti tēs endon ousēs perittē hē tou sōmato?, Enteuthen hormōmenos ho theios ᾿Apostolos Rhōmaiois? gegraphen " « Ou gar ho en tǭ phanerǭ oudaios estin, oude hē en tǭ phanerǭ, en sarki, peritomē, all' en tǭ kryptǭ Ioudaios, kai peritomē kardias en pneumati, hou grammati, hou ho epainos ouk. ex anthrōpōn, all᾽ ek tou Theou. » Ēkouse gar «ou Theou dia tou prophētou legontos " « Peritmothēte tǭ Theǭ hymōn, kai peritemnesthe tēn achrodystian tēs kardias hymōn, andres Iouda, kai hoi katoikountes Hierousalēm. mēpote 3 exelthę̄ hōs pyr ho thymos mou, kai echchauthēsetai, kai ouk estai ho sdesōn apo prosōpou ponērias ē epitēdeumatōn hymōn. n Hymeis gar monoi dynasthe sbesai metameloumenoi" hymōn de metameleią " mē kechrēmenōn, oudeis hekanos apallaxai tēs timōrias, Dedittomenos de autous parakeleuetai eipein tę̄ Hierousalēm, kai pasę̄ tę̄ Ioudaią 3" phylę̄, hōste saipisai, kai sēmana: pat: tōn polemiōn tēn proudiapherontōs de eis Siōn, hōs ochyrōteran 5" kai chatepeigei 35, legōn " ho
Having thus taught them to pray, he promises them in turn the enjoyment of good things, if they forget the idols (these he calls abominations) and transfer their reverence to the God who is, so that they no longer swear their oaths by idols but by him, telling the truth and not lying. For this is what he says: 2. "If you swear, As the Lord lives, with truth, in judgment and in righteousness." In the holy Gospels he has legislated what is more perfect than this: "For it was said," he says, "to those of old: You shall not swear falsely, but you shall render your oaths to the Lord. But I say to you, do not swear at all." But the Jews, as being weak, he bids swear by him, so that through the habit of the oath they might be taught to worship him alone. And he promises that, if this is done, nations will bless in him, and in him they will praise God in Jerusalem; for when these were pious, many of their neighbors learned piety in their turn. From here he turns his word from Israel to Judah, and says: 3. "Break up fallow ground for yourselves, and do not sow …" … remembrance. For he calls these thorns. 4. "Be circumcised to your God." Then he teaches what kind of circumcision God's is: "And circumcise the foreskin of your heart, men of Judah and inhabitants of Jerusalem." He has plainly taught that the visible circumcision is a type of the hidden one, and that when the inward one is present, that of the body is superfluous. Setting out from this, the divine apostle wrote to the Romans: "For he is not a Jew who is one outwardly, nor is circumcision that which is outward, in the flesh; but he is a Jew who is one inwardly, and circumcision is of the heart, in spirit, not in letter; his praise is not from men but from God." For he had heard God saying through the prophet: "Be circumcised to your God, and circumcise the foreskin of your heart, men of Judah and inhabitants of Jerusalem, lest my anger go out like fire and burn, and there be none to quench it, because of the wickedness of your practices." For you alone are able to quench it by repenting; but if you do not make use of repentance, no one is able to free you from the punishment. To frighten them, he bids them tell Jerusalem and the whole tribe of Judah to sound the trumpet and signal to all the … of the enemies, … and especially into Zion, as the more strongly fortified … and he urges them on, saying:
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ς΄. Σπεύσατε, μὴ στῆτε, ὅτι κακὰ ἐγὼ ἐπάγω ἀπὸ βοῤῥᾶ, καὶ σιγντριδὴν μεγά.ϊην 35. Λέγει δὲ ταῦτα παραθολιχώτερον" καὶ καλεῖ λέοντα τὸν Να- Θουχοδονόσορ, μάνδραν δὲ τὴν Βαθδυλῶνα " ἐκεῖθεν δὲ τοῦτον ὁρμῶντα, καὶ τὰς πόλεις ἐμπρῆσαι, καὶ
s΄. Speusate, mē stēte, hoti kaka egō epagō apo borrha, kai signtridēn mega.ïēn 35. Legei de tauta paratholichōteron" kai kalei leonta ton Na- Thouchodonosor, mandran de tēn Bathdylōna " ekeithen de touton hormōnta, kai tas poleis emprēsai, kai
6. "Hurry, do not stand still, for I am bringing evils from the north, and great destruction." He says this rather figuratively: he calls Nebuchadnezzar a lion and Babylon its lair, and says that he will set out from there and burn the cities, and …
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η΄. Τούτου δὴ χάριν, περιζώσασθε σάκκους, καὶ χόπτεσθε, καὶ ὀλολύξατε 5, ὅτι οὐκ ἀπεστράφη ὁ θυμὸς τῆς ὀργῆς Κυρίου 88 ἀφ᾽ ὑμῶν. Προλέγει ἐὲ καὶ 83 τὴν τοῦ βασιλέως δειλίαν, τοῦ τε Ἰωαχεὶμν καὶ τοῦ Ἰεχωνίου μετ᾽ ἐκεῖνον, καὶ τελευταίου τοῦ Σεδεκίου. Προλέγει καὶ τῶν ἀρχόντων καὶ ἱερέων τὸ δέος, Καὶ μετὰ ταῦτα πρὸς τὸν Δεσπότην ὁ προφὴ" τῆς φησί" ἰ. Ἀρά γε ἀπατῶν ἠπάτησας τὸν «ἰαὸν τοῦ Θεοῦ " καὶ τὴν Ιερουσα.ἰὴμ, λέγων, Εἰρήνη ἔσται, καὶ ἰδοὺ ἥψατο ἡ μάχαιρα ἕως τῶ» ψυχῶν αὖτῶν ""; Ταῦτα οὐκ ἀληθῶς ὁ προφήτης ἔφη, ἀλλ᾽ ἐπειδὴ οἱ ψευδοπροφῆται εἰρήνην ὑπισχνοῦντο, τὶν εὺν ταύτην ἐπαγγέλλεσθαι λέγοντες, τὴν ἐχείνων Ὁ ἐλέγχων ψευδολογίαν, τούτοις τοῖς λόγοις ἐχρῆσατ".
ē΄. Toutou dē charin, perizōsasthe sakkous, kai choptesthe, kai ololyxate 5, hoti ouk apestraphē ho thymos tēs orgēs Kyriou 88 aph᾽ hymōn. Prolegei ee kai 83 tēn tou basileōs deilian, tou te Iōacheimn kai tou Iechōniou met᾽ ekeinon, kai teleutaiou tou Sedekiou. Prolegei kai tōn archontōn kai hiereōn to deos, Kai meta tauta pros ton Despotēn ho prophē" tēs phēsi" i. Ara ge apatōn ēpatēsas ton «iaon tou Theou " kai tēn Ierousa.iēm, legōn, Eirēnē estai, kai idou hēpsato hē machaira heōs tō» psychōn autōn ""? Tauta ouk alēthōs ho prophētēs ephē, all᾽ epeidē hoi pseudoprophētai eirēnēn hypischnounto, tin eun tautēn epangellesthai legontes, tēn echeinōn Ho elenchōn pseudologian, toutois tois logois echrēsat".
8. "For this reason gird yourselves with sackcloth, and lament and wail, for the fierce anger of the Lord has not turned away from you." He foretells also the cowardice of the king — of Jehoiakim, and of Jeconiah after him, and last of Zedekiah. He foretells also the fear of the rulers and priests. And after this the prophet says to the Master: 10. "Have you really deceived this people and Jerusalem, saying, There will be peace; and behold, the sword has reached to their very souls?" The prophet did not say this as being true; but since the false prophets were promising peace, saying that God was promising it, he used these words to refute their lying.
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ια΄, Ἐν τῷ καιρῷ ἐκείνῳ ἐροῦσι τῷ «λαῷ τούτῳ, καὶ τῇ ἹΙερουσαὴμ, ὡς" πνεῦμα πιλαγήσεως ἐν τῇ ἐρήμῳ, ὁδὸς τῆς θυγατρὸς τοῦ ἰαοῦ μον οὐκ" εἰς καθαρὺν, οὐδὲ εἰς ἅγιον». δ Περεῦμα δ» πληρώσεως ἀπὸ τούτων ἥξει μοι "ἢ, Δι αὑτῆς, φησῖ, μαθήσονται τῆς πείρας, κατὰ τὸν καιρὸν τῶν συμφορῶν, ὡς πνεῦμα πλανήσεως ἦν τὸ διὰ τῶν ψευδοπροφητῶν φθεγγόμενον, οὐ καθαρᾶν, οὐδὲ ἅγιον, οὐδὲ πνεῦμα πληρώσεως, ἀντὶ τοῦ, οὗ συμπληρωτιχὸν τῆς Τριάδος" ἀφ᾽ ὧν θέ μοι τὰ παρόντα κακά. ε Νῦν δὲ ἐγὼ λαλήτω κρίματά μου πρὸς αὑτούς.»Τουτέστιν "5, “ἃς δικαίως αὐτοῖς ἐπάξω συμφοράς. Καὶ καταλέγει ταύτας, νεφέλῃ μὲν ἀπειχάξων καὶ καταιγίδι τὰ ἅρματα, ἀετοῖς δὲ τὴν τῶν ἵππων ὀξύτητα. Προλέγει καὶ τὸν ἐσόμενον θρῆνον " « Θὐαὶ ἡμῖν, ὅτι ταλαιπωροῦμεν "ἴ.» Καὶ μετὰ ταῦτα συμθδουλεύει τῇ μεταμελείᾳ τὴν σω-
ia΄, En tǭ kairǭ ekeinǭ erousi tǭ «laǭ toutǭ, kai tę̄ HiIerousaēm, hōs" pneuma pilagēseōs en tę̄ erēmǭ, hodos tēs thygatros tou iaou mon ouk" eis katharyn, oude eis hagion». d Pereuma d» plērōseōs apo toutōn hēxei moi "ē, Di hautēs, phēsi, mathēsontai tēs peiras, kata ton kairon tōn symphorōn, hōs pneuma planēseōs ēn to dia tōn pseudoprophētōn phthengomenon, ou katharan, oude hagion, oude pneuma plērōseōs, anti tou, hou symplērōtichon tēs Triados" aph᾽ hōn the moi ta paronta kaka. e Nyn de egō lalētō krimata mou pros hautous.»Toutestin "5, “has dikaiōs autois epaxō symphoras. Kai katalegei tautas, nephelę̄ men apeichaxōn kai kataigidi ta harmata, aetois de tēn tōn hippōn oxytēta. Prolegei kai ton esomenon thrēnon " « Thyai hēmin, hoti talaipōroumen "i.» Kai meta tauta symthdouleuei tę̄ metameleią tēn sō-
11. "At that time they will say to this people and to Jerusalem: A spirit of error in the wilderness; the way of the daughter of my people is not toward purity nor toward holiness." 12. "A spirit of fullness will come to me from these." By experience itself, he says, they will learn, at the time of the calamities, that the spirit that spoke through the false prophets was a spirit of error, neither pure nor holy, nor a spirit of fullness, that is, not one that completes the Trinity; from which the present evils … "But now I will speak my judgments to them." That is, the calamities that I will justly bring on them. And he lists them, likening the chariots to a cloud and a storm, and the swiftness of the horses to eagles. He foretells also the lament that will come: "Woe to us, for we are wretched." And after this he counsels them to seek salvation through repentance …
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ιδ', ἈπόπιλἪλυνε γὰρ, φησὶ, ἀπὸ κακίας τὴν καρδίαν σου, Ἱερουσαλὴμ "5, ἵνα σωθῇς " ἕως πότε ὑπάρχουσιν ἐν σοὶ διαλογισμοὶ "" πονηροί σου; Ἢ" γὰρ τῶν λογισμῶν πονηρία τούτων σοι τῶν κακῶν γεγένηται πρόξενος.
id', ApopilĒlyne gar, phēsi, apo kakias tēn kardian sou, Hierousalēm "5, hina sōthę̄s " heōs pote hyparchousin en soi dialogismoi "" ponēroi sou? Ē" gar tōn logismōn ponēria toutōn soi tōn kakōn gegenētai proxenos.
14. "Wash your heart clean of wickedness, Jerusalem, that you may be saved; how long will your evil thoughts remain in you?" For the wickedness of your thoughts has brought these evils upon you.
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ιε΄, Διότε φωνὴ ἀνγαγγέλλοντος ἐκ Δὰν ἥξει, καὶ ἀκουσθήσεται πόγος ἐξ ἔρους “Ἐφραΐμ. Δὰν ἡ ὧν Πανεὰς ἐκαλεῖτο᾽ αὕτη ἦν τῆς Ἰσραηλίτιδος γῆς, καὶ μαρτυρεῖ τῶν Βασιλειῶν ἡ ἱστορία - ἀπὸ Δὰν καὶ ἕως Βηρσαδεέ" ἀπὸ βοῤῥᾶ δὲ καὶ αὐτὴ "", καὶ τὸ ὅρος τὸ Ἐφραῖμ τῆς Ἱερουσαλὴμ διάκειται" ἐκεῖθεν δὲ ὃ Βαδυλώνιος ἀποιήσατο τὴν. πορείαν. Καὶ μάρτυς οὗτός τε ὁ προφήτης, καὶ τῶν Βασιλειῶν ἡ τετάρτη" λέγουσι δὲ ὡς τοὺς αἰχμαλώτους εἰς Ῥεθλαθὰ τῆς Ἔμὰθ ἀπήγαγον οἱ δ᾽ τοῦ Ναθουχοδονόσορ. Κώμῃ δέ ἐστιν ἡ Ῥεδλαθὰ τῆς νῦν χαλουμέγης Ἐμέσης δ᾽. ὡς εἶναι δῆλον, ὅτι Ἐμὰθ τὴν μεγάλην τὴν ἼἜμεσαν λέγει" τὴν δὲ ἄλλην Ἐμὰθ, τὴν Ἐπιφάνειαν- οὕτω γὰρ καὶ μέχρι τοῦ παρόντος τῇ ἐπιχωρίῳ καλεῖται φωνῇ. Ἐπειδὴ τοίνυν ἐκεῖθεν ιτ΄, ιδ΄. Ἰδοὺ συστροφαὶ ἔρχονται ἐκ γῆς μωχρόθεν, καὶ ἔδωκαν ἐπὶ τὰς πόλεις ᾿Ιούδιι φωνὴν αὑτῶν. Ὡς φυμάσσοντες ἀγρὸν ἐγένοντο ἐπ᾽ αὖτὴν "αὶ χυχιῖόθεν "5. Ἀαθάπερ δ γὰρ, φησὶ, οἱ τὰ σπέρματα ἢ τὰς ἀμπέλους φυλάσσοντες, ἀχριδῶς … ιέναι κωλύουσιν " οὕτως οὗτοι τὴν Ἱερουσαλὴμ. πο- Διδάσκει δὲ καὶ ὁ προφήτης, καὶ τῶν Βασιλειῶν ἡ τετάρτη, ὡς καὶ τεῖχος περιῳχοδόμησαν κύκλῳ ἀπὸ πετραπόδων λίθων, ὥστε μηδένᾳ διαδράναι τῶν ἐνοιχϑύντων. Ταῦτα δὲ πείσῃ, φησὶν, « Ὅτι ἐμοῦ " ἡ μέλησας, λέγει Κύριος. » ιη. Αἱ ἐδοί σου καὶ τὰ ἐπιτηδεύματά σου ἐποίησάν σοι ταῦτα" αὕτη ἡ κακία σου, ὅτι πικρὰ, ὅτι ἥψατο ἕως τῆς καρδίας σου. Αξια ὧν Ταῦτα προειπὼν ὁ προφήτης ὑπὲρ ἐκείνων ὀδυνᾶται, καὶ ἀποδύρεται, καὶ λέγει τὴν δ κοιλίαν ἡλγηκέναι, καὶ τὰ τῆς καρδίας αἰσθητήρια " καὶ “5 μιμεῖται μητέρα σπαρασδομένην " ἐπὶ τέχνων ὀλέθρῳ. τ 4’, χ΄. Μαιμάσσει γάρ, φησὶν, ἡ ψυχή μου, σπαράσσεται 5 ἡ καρδία μου, οὐ σιωπήσομαι" ὅτι φωνὴν» σάλπιγγος ἤκουσεν δ ἡ ψυχή μου, κραυγὴν πολέμου. Καὶ "" ταλαιπωρίων "5, καὶ συγντρι;μὸν ἐπικαλεῖται "3, Ταῦτα γὰρ ἣ σάλπιγξ στμα!. νει, ταῦτα προδηλοῖ τὰ κακά" λέγει δὲ καὶ τὴν γῆν ταλαιπωρῆσαι, καὶ τὴν σκηνὴν διαῤῥαγῆναι, καὶ τὰς δέῤῥεις διασπασθῆναι" διὰ δὲ τούτων τῇς πόλεως αἰνίττεται τὴν κατάλυσιν. Ἐξηγεῖται καὶ τῶν φευγόντων τὸ πλῆθος, καὶ ἐκ προσώπου τοῦ Θεοῦ φησι" χϑ΄. Διότι “ οἱ ἡγούμενοι τοῦ λαοῦ μου ἐμὲ οὐκ ἔδεισαν, οἱ δ υἱοὶ ἄφρογές εἰσι, καὶ οὐ συνετοί. Καὶ ἵνα μὴ νομισθῶτιν ἄξιοι εἶναι συγγνώμης ὦ; ἄφρονες, εὐθὺς ἐπήγαγεν " « Σοφοί εἶσι τοῦ κακοποιῆσαι, τὸ δὲ καλῶς “᾽, ποιῆσαι οὐκ ἔγνωσαν. ν Τοῦτο γὰρ δὴ τὸ παγχάλεπον, ὅτι εἰς οὐδὲν ἐχρήσαντο τῇ φρονήσει, καθάπερ οἱ μέθυσοι τῷ οἴνῳ, καὶ τῷ σιχγ-χκε, ᾿Επέδλεψα εἰς τὴν γῆν, καὶ ἐδοὺ οὗδέν 19 - καὶ εἷς τὸν οὐρανὸν, καὶ οὐκ ἦν τὰ φῶτα αὐτοῦ. Εἶδον τὰ ὄρη, καὶ ἰδοὺ ἦν τρέμοντα " καὶ πάντας τοὺς βουνοὺς ταρασσομένους ". Ἔπἐδλεψα, καὶ ἰδοὺ οὐκ "5 ὑπῆρχεν ἄγθρωκπος, καὶ πάντα τὰ πετεινὰ τοῦ οὐραγοῦ ἑπτοεῖτο. Ταῦτα πάπχειν εἰώθασιν οἱ συμφοραῖς περιπίπτοντες " οὔτε! γὰρ τὸ φῶς αὑτοῖς φῶς εἶναι δοκεῖ, οὔτε ἡ ἡμέρχ ἡμέρα, οὔτε τὰ ἐδέα ἡδέα. Πάντα 7" εἰς τοὐναντίον κς!. Εἶδον, καὶ ἰδοὺ ὁ Κάρμηιιος ξρημος, καὶ «αὔσαι αἱ πό.ϊεις ἐμκεπρησμέναι 1" πυρὶ ἀπὸ προσ΄- Α ὠπου Κυρίου, καὶ ἀπὸ προσώπου τῆς 5 ὀργῆς αὐτοῦ ἠφανίσθησαν 1". Εἰκὸς μὲν καὶ αὑτὸν δηωθῆ-. ναι τὸν Κάρμηλον, ἐν τῇ τῶν πολεμίων ἐφόδῳ " ἐγὼ δὲ οἶμαι Κάρμηλον ἐνταῦθα τροπικῶς τὴν Ἱερουσαχὴμ ὀνομάξεσθαι, διὰ τὸ πλῖθος τῶν ἐνοικούντων.
ie΄, Diote phōnē angangellontos ek Dan hēxei, kai akousthēsetai pogos ex erous “Ephraïm. Dan hē hōn Paneas ekaleito᾽ hautē ēn tēs Israēlitidos gēs, kai martyrei tōn Basileiōn hē historia - apo Dan kai heōs Bērsadee" apo borrha de kai autē "", kai to horos to Ephraim tēs Hierousalēm diakeitai" ekeithen de ho Badylōnios apoiēsato tēn. poreian. Kai martys houtos te ho prophētēs, kai tōn Basileiōn hē tetartē" legousi de hōs tous aichmalōtous eis Rhethlatha tēs Emath apēgagon hoi d᾽ tou Nathouchodonosor. Kōmę̄ de estin hē Rhedlatha tēs nyn chaloumegēs Emesēs d᾽. hōs einai dēlon, hoti Emath tēn megalēn tēn IEmesan legei" tēn de allēn Emath, tēn Epiphaneian- houtō gar kai mechri tou parontos tę̄ epichōriǭ kaleitai phōnę̄. Epeidē toinyn ekeithen it΄, id΄. Idou systrophai erchontai ek gēs mōchrothen, kai edōkan epi tas poleis ᾿Ioudii phōnēn hautōn. Hōs phymassontes agron egenonto ep᾽ autēn "ai chychiiothen "5. Aathaper d gar, phēsi, hoi ta spermata ē tas ampelous phylassontes, achridōs … ienai kōlyousin " houtōs houtoi tēn Hierousalēm. po- Didaskei de kai ho prophētēs, kai tōn Basileiōn hē tetartē, hōs kai teichos periǭchodomēsan kyklǭ apo petrapodōn lithōn, hōste mēdeną diadranai tōn enoichϑyntōn. Tauta de peisę̄, phēsin, « Hoti emou " hē melēsas, legei Kyrios. » iē. Hai edoi sou kai ta epitēdeumata sou epoiēsan soi tauta" hautē hē kakia sou, hoti pikra, hoti hēpsato heōs tēs kardias sou. Axia hōn Tauta proeipōn ho prophētēs hyper ekeinōn odynatai, kai apodyretai, kai legei tēn d koilian hēlgēkenai, kai ta tēs kardias aisthētēria " kai “5 mimeitai mētera sparasdomenēn " epi technōn olethrǭ. t 4’, ch΄. Maimassei gar, phēsin, hē psychē mou, sparassetai 5 hē kardia mou, ou siōpēsomai" hoti phōnēn» salpingos ēkousen d hē psychē mou, kraugēn polemou. Kai "" talaipōriōn "5, kai sygntri?mon epikaleitai "3, Tauta gar hē salpinx stma!. nei, tauta prodēloi ta kaka" legei de kai tēn gēn talaipōrēsai, kai tēn skēnēn diarrhagēnai, kai tas derrheis diaspasthēnai" dia de toutōn tę̄s poleōs ainittetai tēn katalysin. Exēgeitai kai tōn pheugontōn to plēthos, kai ek prosōpou tou Theou phēsi" chϑ΄. Dioti “ hoi hēgoumenoi tou laou mou eme ouk edeisan, hoi d huioi aphroges eisi, kai ou synetoi. Kai hina mē nomisthōtin axioi einai syngnōmēs ō? aphrones, euthys epēgagen " « Sophoi eisi tou kakopoiēsai, to de kalōs “᾽, poiēsai ouk egnōsan. n Touto gar dē to panchalepon, hoti eis ouden echrēsanto tę̄ phronēsei, kathaper hoi methysoi tǭ oinǭ, kai tǭ sichg-chke, ᾿Epedlepsa eis tēn gēn, kai edou houden 19 - kai heis ton ouranon, kai ouk ēn ta phōta autou. Eidon ta orē, kai idou ēn tremonta " kai pantas tous bounous tarassomenous ". Epedlepsa, kai idou ouk "5 hypērchen agthrōkpos, kai panta ta peteina tou ouragou heptoeito. Tauta papchein eiōthasin hoi symphorais peripiptontes " oute! gar to phōs hautois phōs einai dokei, oute hē hēmerch hēmera, oute ta edea hēdea. Panta 7" eis tounantion ks!. Eidon, kai idou ho Karmēiios xrēmos, kai «ausai hai po.ïeis emkeprēsmenai 1" pyri apo pros΄- A ōpou Kyriou, kai apo prosōpou tēs 5 orgēs autou ēphanisthēsan 1". Eikos men kai hauton dēōthē-. nai ton Karmēlon, en tę̄ tōn polemiōn ephodǭ " egō de oimai Karmēlon entautha tropikōs tēn Hierousachēm onomaxesthai, dia to plithos tōn enoikountōn.
15. "For the voice of one announcing will come from Dan, and trouble will be heard from mount Ephraim." Dan is the place that was called Paneas. It belonged to the land of Israel, as the history of the Kingdoms testifies: "from Dan to Beersheba." It lies to the north of Jerusalem, as does mount Ephraim; and it was from there that the Babylonian made his march. Both this prophet and the fourth book of Kingdoms are witnesses: they say that the generals of Nebuchadnezzar led the captives away to Riblah in the land of Hamath. Riblah is a village of what is now called Emesa, so that it is clear that he calls Emesa "Hamath the great" and the other Hamath Epiphania; for so it is called to this day in the local language. Since, then, from there … 16–17. "Behold, bands are coming from a far land, and they have uttered their voice against the cities of Judah. Like men guarding a field they have come against her round about." For just as those who guard seed or vineyards carefully … prevent people from going in, so these … Jerusalem. The prophet too teaches, and the fourth book of Kingdoms, that they also built a wall all around of stones four feet thick, so that none of the inhabitants might escape. You will suffer these things, he says, "because you have neglected me, says the Lord." 18. "Your ways and your practices have done these things to you; this is your wickedness, for it is bitter, for it has touched your very heart." Having foretold these things, the prophet grieves for them and laments, and says that his belly is in pain, and the senses of his heart; and he imitates a mother torn with grief at the destruction of her children. 19–20. "For my soul is in turmoil," he says, "my heart is torn; I will not keep silent, for my soul has heard the sound of the trumpet, the cry of war. And it calls for miseries and ruin." For the trumpet signals these things; it foreshadows these evils. He says that the land was made wretched, the tent torn, and the curtains rent; and by these he hints at the destruction of the city. He describes also the multitude of those fleeing, and speaks in the person of God: 22. "For the leaders of my people have not feared me; they are foolish sons, and not understanding." And so that they might not be thought to deserve pardon as fools, he at once added: "They are wise to do evil, but how to do good they have not known." This indeed is the most grievous thing: that they used their intelligence for nothing, as drunkards use wine, and … 23. "I looked at the earth, and behold, it was nothing; and at the heaven, and its lights were not. 24. I saw the mountains, and behold, they were trembling, and all the hills shaking. 25. I looked, and behold, there was no man, and all the birds of the heaven were terrified." This is what those who meet with calamities usually experience: neither does light seem light to them, nor day day, nor pleasant things pleasant. Everything … into its opposite. 26. "I saw, and behold, Carmel was a desert, and all the cities were burned with fire from the face of the Lord, and from the face of his wrath they vanished." It is likely that Carmel itself was ravaged in the enemy's attack; but I think that here Jerusalem is figuratively named Carmel, because of the multitude of its inhabitants.
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κζ΄, Τάδε έγει Κύριος " Ἔρημος ἔσται πᾶσα ἡ γῆ συντέλειαν δὲ οὗ μὴ ποιήσω. Πᾶσαν τὴν γῆν τὴν 5 Παλαιστίνην λέγει " ὑπισχνεῖται δὲ τὴν ἀνάκλησιν. Εἶτα παρακελεύεται" χη. Ἐπὶ τούτοις πεγθείτω ἡ γῆ, συσκετασώτω ὁ οὐραγὸς ἄνωθεν, διότι ἐλάλησα. Συνἀδει 8 γὰρ ἡ κτίσις τῷ Ποιητῇ. « Παρατέταγμαι", καὶ οὐ μετανοήσω. » Τὸ, ε Οὐ μετανοήσω, » ἀνθρωπίνως κέθειχεν " ἀπαθὲς γὰρ τὸ Θεῖον " ἀντὶ τοῦ, Ἐδοχίμασα τιμωρήσασθαι. « Ὥρμησα "5, καὶ οὐκ ἀποστρέψω ἀπὶ αὐτῆς, » τουτέστι, τῆς ὁρμῆς. Διδάσκει δὲ "2 «ἰς αὕτη" ὅτι διὰ τὸ δέος τῶν τε ἑππέων καὶ τοξοτῶν εἰς φυγὴν ἐτρέποντο πάντες, καὶ οἱ μὲν εἰς τὰ ὅρη, οἱ δὲ εἷς τὰ ἄλση θαῤῥεῖν δ᾽ ἐπειράθησαν " πολγὰ δὲ καὶ τὰς πόλεις καταλιπόντες, τὰς τῶν ὀρῶν χατέλαδον κορυφάς. Εἶτα πρὸς τὴν Ἱερουσαλήμ γ΄. Καὶ σὺ, ἡ ταλαίπωρος "δ, τί ποιήσεις; ᾿Αντὶ ποῦ, Ποῦ φεύξῃ; ποῖον χαταλήψῃ τόπον; « Ἐὰν περιδάλῃ κόκκινον, καὶ κοσμήσῃ κόσμῳ χρυσῷ δ » καὶ ἐὰν χρίσῃ στέδῃ "5 τοὺς ὀφθαλμούς σου, εἰς μάτὴν ἐγένετο ὁ ὡραῖσμός σου " ἀπώσαντό σε οἱ ἐρασταί συ" τὴν ψυχὴν σοῦ ζητοῦσιν.» Εἰώθεισαν ἐν ταῖς τῶν δαιμόνων ἑορταῖς χαλλωπίξεσθαι" ἐχείνου αὖτοὺ; ἀναμιμνήσκει τοῦ κόσμου, καὶ διδάσκει ὡς ἀχερδῇ πάντα ἐκεῖνα καὶ ἐπιζήμια. Οὐδεμιᾶς γὰρ παρὰ τῶν δαιμόνων ἀπελαύσαντο συμμαχίας, μᾶλλον δὲ τούτων αὐτοῖς τῶν κακῶν γεγένηνται πρόξενοι.
kz΄, Tade egei Kyrios " Erēmos estai pasa hē gē synteleian de hou mē poiēsō. Pasan tēn gēn tēn 5 Palaistinēn legei " hypischneitai de tēn anaklēsin. Eita parakeleuetai" chē. Epi toutois pegtheitō hē gē, sysketasōtō ho ouragos anōthen, dioti elalēsa. Synadei 8 gar hē ktisis tǭ Poiētę̄. « Paratetagmai", kai ou metanoēsō. » To, e Ou metanoēsō, » anthrōpinōs ketheichen " apathes gar to Theion " anti tou, Edochimasa timōrēsasthai. « Hōrmēsa "5, kai ouk apostrepsō api autēs, » toutesti, tēs hormēs. Didaskei de "2 «is hautē" hoti dia to deos tōn te heppeōn kai toxotōn eis phygēn etreponto pantes, kai hoi men eis ta horē, hoi de heis ta alsē tharrhein d᾽ epeirathēsan " polga de kai tas poleis katalipontes, tas tōn orōn chateladon koryphas. Eita pros tēn Hierousalēm g΄. Kai sy, hē talaipōros "d, ti poiēseis? ᾿Anti pou, Pou pheuxę̄? poion chatalēpsę̄ topon? « Ean peridalę̄ kokkinon, kai kosmēsę̄ kosmǭ chrysǭ d » kai ean chrisę̄ stedę̄ "5 tous ophthalmous sou, eis matēn egeneto ho hōraismos sou " apōsanto se hoi erastai sy" tēn psychēn sou zētousin.» Eiōtheisan en tais tōn daimonōn heortais challōpixesthai" echeinou autou? anamimnēskei tou kosmou, kai didaskei hōs acherdę̄ panta ekeina kai epizēmia. Oudemias gar para tōn daimonōn apelausanto symmachias, mallon de toutōn autois tōn kakōn gegenēntai proxenoi.
27. "Thus says the Lord: The whole land will be desolate, but I will not make a full end." By the whole land he means Palestine; and he promises the recall. Then he commands: 28. "For these things let the land mourn, and let the heaven above be darkened, because I have spoken." For creation sings in harmony with its Maker. "I have set myself, and I will not repent." He has put "I will not repent" in human fashion, for the Divine is impassible; it means, "I have decided to punish." "I have rushed on, and I will not turn back from it," that is, from the onset. By this he teaches that out of fear of the horsemen and archers they all turned to flight, and some tried to find safety in the mountains, others in the groves; and many even left the cities and seized the tops of the mountains. Then to Jerusalem: 30. "And you, wretched one, what will you do?" That is: where will you flee? What place will you seize? "If you clothe yourself in scarlet, and adorn yourself with golden ornament, and if you paint your eyes with antimony, your beautifying is in vain; your lovers have rejected you; they seek your life." They used to make themselves beautiful at the festivals of the demons. He reminds them of that adornment and teaches that all those things are unprofitable and harmful. For they received no help from the demons; rather, these became the cause of these evils for them.
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λα'. Ὅτι φωνὴν ὡς ὠδιγούσης ἤκουσα " τοὺς στεναγμούς ' σου, ὡς πρωτοτοχούσης. Παρέστησε διὰ τῆς εἰκόνος τῆς ὀδύνης τὸ μέτρον 30. « Οἵ μοι, ὅτι" ἐχλείπε!: ἡ ψυχή μον ἐπὶ τοῖς ἀνῃρημένοις ᾽". ν» Νόμὴν θεῖον πληροῖ, « Κλαίειν μετὰ κλαιόντων,» καὶ τοῖς τῇ βίδλῳ, φυγεῖν μὲν τὴν τῶν δαιμόνων ἀπάτην, διὰ πάντων δὲ τὸν Θεὸν θεραπεῦσαι. Οὕτω γὰρ δυνησόμεθα, καὶ κατὰ τὸν παρόντα βίον τῆς παρ' αὐτοῦ προνοίας ἀπολαῦσαι, καὶ τῶν μελλόντων ἐπιτυχεῖν ἀγαθῶν - χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ὁ Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ σὺν τῷ παναγίῳ Ἠνεύματι δόξα, τιμὴ, καὶ κράτος, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
la'. Hoti phōnēn hōs ōdigousēs ēkousa " tous stenagmous ' sou, hōs prōtotochousēs. Parestēse dia tēs eikonos tēs odynēs to metron 30. « Hoi moi, hoti" echleipe!: hē psychē mon epi tois anę̄rēmenois ᾽". n» Nomēn theion plēroi, « Klaiein meta klaiontōn,» kai tois tę̄ bidlǭ, phygein men tēn tōn daimonōn apatēn, dia pantōn de ton Theon therapeusai. Houtō gar dynēsometha, kai kata ton paronta bion tēs par' autou pronoias apolausai, kai tōn mellontōn epitychein agathōn - chariti kai philanthrōpią tou Kyriou hēmōn Ho Iēsou Christou, meth᾽ hou tǭ Patri syn tǭ panagiǭ Ēneumati doxa, timē, kai kratos, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
31. "For I heard a voice as of a woman in labor, your groaning as of one bearing her first child." Through the image he has set forth the measure of the pain. "Woe is me, for my soul faints over those who have been slain." He fulfills a divine law, "to weep with those who weep"; and to those … this book … to flee the deceit of the demons and to serve God in all things. For so we shall be able both to enjoy his providence in the present life and to attain the good things to come, by the grace and love for humankind of our Lord Jesus Christ, with whom to the Father, with the all-holy Spirit, be glory, honor, and power, now and always, and to the ages of ages. Amen.
Chapter 5
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α΄. Περιδράμετϑ 5") ἐν ταῖς ὁδοῖς ᾿Ιερουσαλὴμ, καὶ ἴδετε, καὶ γγῶτα, καὶ ζητήσατε "5 ἐν ταῖς πλααὐτῆς, ἐὰν" εὕρητε ἄνδρα ἐν αὐτῇ " ἐὰν εὑρεθῇ τις ποιῶν κρῖμα, καὶ ζητῶν τὴν πίστιν' η ὄλητος καὶ ἡ ἐχείνων ἀσέδεια, καὶ ἢ τοῦ Δεσπότου φιλανθρωπία - οἱ μὲν γὰρ ὁμοθυμαδὸν εἰς παραὁ δὲ καὶ δι᾽ ἑνὸς "6 κατὰ νόμον πολιτευομένου συγγνώμην ἅπασιν ἐπαγγέλλεται " τὸ μέντοι, «ε Ἴδετε, καὶ γνῶτε, καὶ ζητήσατε, » ἀντὶ τοῦ, Μετὰ πάσης; … β΄. Ζῇ Κύριος, λέγουσιν, ὅμως δὲ ἐπὶ ψεύ… μένοις μεταθεῖναι τὸν ὄρκον εἰς ᾽ αὐτὸν ἁπλῶς Τὰ παρηγγύησεν, ἀλλὰ μετὰ ἀληθείας ὁμόσαι. Εἶτα ὁ … Υ΄. Καὶ " οἱ ὀρθαλμοί σου εἰς πίστι». Τουτέστι, … αὐτοὺς, καὶ οὐκ ἐπόνεσαν᾽ συνετέλεσας αὐτοὺς, καὶ οὐκ ἢθέλησαν δέξασθαι παιδείαν. » Τὸ μὲν πρότερον τὴν σύμμετρον παιδείαν δηλοῖ " τὸ δὲ, ε συν» τοὺς ὥνησε διὰ τὴν ἀτεράμονα γνώμην " τοῦτο γὰρ ἐν τοῖς ἑξῆς λέγει" « Ἐστερέωσαν τὸ πρόσωπον αὐτῶν ὑπὲρ πέτραν, καὶ οὐκ ἠθέλησαν ἐπιστραφῆναι.» Τὴν ἀναίδειαν αὑτῶν, καὶ ἀπείθειαν διὰ τούτων δηλοῖ.
a΄. Peridrametϑ 5") en tais hodois ᾿Ierousalēm, kai idete, kai ngōta, kai zētēsate "5 en tais plaautēs, ean" heurēte andra en autę̄ " ean heurethę̄ tis poiōn krima, kai zētōn tēn pistin' ē olētos kai hē echeinōn asedeia, kai ē tou Despotou philanthrōpia - hoi men gar homothymadon eis parao de kai di᾽ henos "6 kata nomon politeuomenou syngnōmēn hapasin epangelletai " to mentoi, «e Idete, kai gnōte, kai zētēsate, » anti tou, Meta pasēs? … b΄. Zę̄ Kyrios, legousin, homōs de epi pseu… menois metatheinai ton orkon eis ᾽ auton haplōs Ta parēngyēsen, alla meta alētheias homosai. Eita ho … Y΄. Kai " hoi orthalmoi sou eis pisti». Toutesti, … autous, kai ouk eponesan᾽ synetelesas autous, kai ouk ēthelēsan dexasthai paideian. » To men proteron tēn symmetron paideian dēloi " to de, e syn» tous hōnēse dia tēn ateramona gnōmēn " touto gar en tois hexēs legei" « Estereōsan to prosōpon autōn hyper petran, kai ouk ēthelēsan epistraphēnai.» Tēn anaideian hautōn, kai apeitheian dia toutōn dēloi.
1. "Run about in the streets of Jerusalem, and look, and know, and seek in its squares, whether you can find a man in it, whether there is anyone who does judgment and seeks faith …" … both their impiety and the Master's love for humankind: for they with one accord turned to lawlessness, but he promises pardon to all even for the sake of one who lives according to the law. "Look, and know, and seek" means: with all … 2. "As the Lord lives, they say; yet they swear falsely …" … he did not simply bid them transfer the oath to himself, but to swear with truth. Then the … 3. "Lord, your eyes are toward faith." That is, … "… them, and they felt no pain; you consumed them, and they would not accept discipline." The first shows measured discipline; the second, "you consumed them," … did them no good because of their unyielding mind. For he says this in what follows: "They made their faces harder than rock, and would not turn back." Through these words he shows their shamelessness and disobedience.
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δ', ε΄. Καὶ ἐγὼ εἶπον " Ἴσως πτωχοί εἰσι, διέτι" οὐκ ἠδυνήθησαν, καὶ" οὐκ ἔγνωσαν ὁδὸν Κυρίου, καὶ χρίσιν Θεοῦ αὑτῶν. Πορεύσομαι πρὸς τοὺς εἰ ἁδροὺς, καὶ λαιήσω αὑτοῖς " ὅτι αὑτοὶ ἔγνωσαν" Κυρίου, καὶ κρίσιν Θεοῦ. ᾿Αδροὺς ἐχάλεσ: … τοὺς ἄλλους, ὡς τῆς θείας γνώσεως τὸν πλοῦτον οὐ εἰ: κεκτημένους " ἀμφοτέρων μέντοι παρανομίαν χαττοῦτο γὰρ ἐπάγει " « Καὶ ἰδοὺ ὁμοθυμαδὸν ζυγὸν ", διέῤῥηξαν δεσμούς. ν Ταῦτα οὐκ ἁπλῶς εἴρηκεν ὁ προφήτης ἀλλ᾽ ἐπειδὴ ὑπέσχετο ὁ Δεσπότης φιλανθρωπίαν, ἕνα γοῦν εἰ εὕρῃ ποιοῦντά κρῖμα, καὶ ζητοῦντα πίστιν, διδάσκει ὡς ἐπεζήτησε μὲν, ὡς προσετάχθη, πάντας δὲ εὗρε συντρίψαντα; τὸν τοῦ νόμου ζυγόν. ἢ ς΄. Διὰ τοῦτο ἔπαισεν αὑτοὺς «(ἰέων ἐκ τοῦ δρυ" ἕως " τῶν οἰκιῶν ὡλόθρευσεν αὐτοὺς. καὶ πάρδαλις ἐγρηγόρησεν ἐπὶ τὰς πόιῖδις αὐτῶν. Λέοντα τὸν Ναθουχοδονόσορ καλεῖ, λύκον δὲ, ὡς οἶμαι, Ναθουξαρδᾶν τὸν ἀρχιμάγειρον - ὃς ὅστεθεῖον νεὼν καὶ τοὺς ὑπολειφθέντας ἐξηνδραπόδισε " πάρδαλιν δὲ ἡγοῦμαι ᾿Αντίοχον καλεῖσθαι τὸν Ἔπιφανῇ "καὶ γὰρ ὁ θεῖος Δανιὴλ τὴν Μαχεδονιχὴν βαφησ" ἀπάντων ἐθηρεύθης διὰ τὴν περὶ τὰ εἴδωλα δ, Ποίᾳ ᾿ τούτων ἴλεως γέγωμαί σοι 5; Λέγει δὲ γαὶ τῆς παρανομίας τὰ εἴδη. Οὐ γὰρ μόνον, φὴοἷν, ὑμεῖς, καὶ οἱ ὑμέτεροι παῖδες ὄμνυνται" κατὰ τῶν οὖκ ὄντων θεῶν, ἀλλὰ καὶ τοὺς ἄλλους ὀρχίζετε " ἐγὼ δὲ ὑμῖν ἀφθονίαν ἀγαθῶν ἐδωρούμην. Τοῦτο γὰρ γέγει, ε Καὶ ἐχόρτασα αὐτούς. ν» Πρὸς δὲ τούτοις καὶ ἀλλοτρίους διορύττετε γάμους, ὡς τὴν λαγνείαν ὑμῶν. Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; έγει Κύριος " ἣ ἐν ἔθνει τῷ τοιούτῳ οὐκ ἐκδικήσει ἡ ψυχή μου; Ταῦτά με, φησὶ, παριδεῖν δυνατόν; Καὶ πῶς οἷόν τΞ παραφθεῖραι τοῦ δικαίου τὴν ψῆφον; υὖ "" δὴ χάριν, ταύτην ἐχφέρε!, καὶ κελεύει καὶ τὰ τείχη καταλῦσαι, καὶ χατασχάψαι τοὺς προμαχῶνας " χεράᾶννυσι δὲ τὸ δίκαιον ἀγαθότητι. ἐ. Συγτέλειαν γὰρ, φησὶ, μὴ ποιήσετε" ὑπο- “είπκεσθε '' τὰ ὑποστηρίγματα αὑτῆς, ὅτι τοῦ Κυρίου ἐστίν "5. Αἰνίττεται δὲ διὰ τούτων τὴν ἀνάχληδιν, καὶ τὴν δευτέραν οἰχοδομίαν ᾽". Προλέγει δὲ") τῶν λυπηρῶν τὴν αἰτίαν ὅτι παρανομοῦντες καὶ ἀχάριστοι περὶ τὸν εὐεργέτην γιγνόμενοι 5 ἐθραοὔνογτο, καὶ κρείττους ἔσεσθαι τῶν λυπηρῶν ὑπι3', Οὐκ ἥξει γὰρ, φησὶν, ἐφ᾽ ἡμᾶς κακὰ, καὶ μάχαιραν καὶ «ιμὸν οὐκ ὀψόμεθα. Αἴτιο! γὰρ τούτων ἧσαν οὗ ψευδοπροφῆται " τούτων γὰρ ἐν τοῖς
d', e΄. Kai egō eipon " Isōs ptōchoi eisi, dieti" ouk ēdynēthēsan, kai" ouk egnōsan hodon Kyriou, kai chrisin Theou hautōn. Poreusomai pros tous ei hadrous, kai laiēsō hautois " hoti hautoi egnōsan" Kyriou, kai krisin Theou. ᾿Adrous echales: … tous allous, hōs tēs theias gnōseōs ton plouton ou ei: kektēmenous " amphoterōn mentoi paranomian chattouto gar epagei " « Kai idou homothymadon zygon ", dierrhēxan desmous. n Tauta ouk haplōs eirēken ho prophētēs all᾽ epeidē hypescheto ho Despotēs philanthrōpian, hena goun ei heurę̄ poiounta krima, kai zētounta pistin, didaskei hōs epezētēse men, hōs prosetachthē, pantas de heure syntripsanta? ton tou nomou zygon. ē s΄. Dia touto epaisen hautous «(ieōn ek tou dry" heōs " tōn oikiōn hōlothreusen autous. kai pardalis egrēgorēsen epi tas poiidis autōn. Leonta ton Nathouchodonosor kalei, lykon de, hōs oimai, Nathouxardan ton archimageiron - hos hostetheion neōn kai tous hypoleiphthentas exēndrapodise " pardalin de hēgoumai ᾿Antiochon kaleisthai ton Epiphanę̄ "kai gar ho theios Daniēl tēn Machedonichēn baphēs" apantōn ethēreuthēs dia tēn peri ta eidōla d, Poią ᾿ toutōn ileōs gegōmai soi 5? Legei de gai tēs paranomias ta eidē. Ou gar monon, phēoin, hymeis, kai hoi hymeteroi paides omnyntai" kata tōn ouk ontōn theōn, alla kai tous allous orchizete " egō de hymin aphthonian agathōn edōroumēn. Touto gar gegei, e Kai echortasa autous. n» Pros de toutois kai allotrious dioryttete gamous, hōs tēn lagneian hymōn. Mē epi toutois ouk episkepsomai? egei Kyrios " hē en ethnei tǭ toioutǭ ouk ekdikēsei hē psychē mou? Tauta me, phēsi, paridein dynaton? Kai pōs hoion tX paraphtheirai tou dikaiou tēn psēphon? yy "" dē charin, tautēn echphere!, kai keleuei kai ta teichē katalysai, kai chataschapsai tous promachōnas " cheraannysi de to dikaion agathotēti. e. Sygteleian gar, phēsi, mē poiēsete" hypo- “eipkesthe '' ta hypostērigmata hautēs, hoti tou Kyriou estin "5. Ainittetai de dia toutōn tēn anachlēdin, kai tēn deuteran oichodomian ᾽". Prolegei de") tōn lypērōn tēn aitian hoti paranomountes kai acharistoi peri ton euergetēn gignomenoi 5 ethraounogto, kai kreittous esesthai tōn lypērōn hypi3', Ouk hēxei gar, phēsin, eph᾽ hēmas kaka, kai machairan kai «imon ouk opsometha. Aitio! gar toutōn hēsan hou pseudoprophētai " toutōn gar en tois
4–5. "And I said: Perhaps they are poor, because they were not able, and did not know the way of the Lord and the judgment of their God. I will go to the great men and speak to them; for they have known the way of the Lord and the judgment of God." He called … great, and the others poor, as not possessing the wealth of divine knowledge; yet he shows the lawlessness of both. For he adds this: "And behold, with one accord they have broken the yoke, they have burst the bonds." The prophet did not say these things idly; but since the Master had promised his love for humankind if he found even one doing judgment and seeking faith, he teaches that he searched, as he had been commanded, but found all of them to have broken the yoke of the law. 6. "Therefore a lion from the forest struck them; … even to their houses destroyed them, and a leopard kept watch over their cities." He calls Nebuchadnezzar a lion, and the wolf, I think, is Nebuzaradan the chief cook, who … the divine temple and enslaved those who were left; and I think it is Antiochus Epiphanes who is called the leopard, for the divine Daniel too … the Macedonian … you were hunted by all because of your … for the idols. 7. "For which of these things can I be merciful to you?" He tells also the kinds of lawlessness. For not only, he says, do you and your children swear by gods that do not exist, but you also make others swear by them; while I was giving you an abundance of good things. For this is what he says: "And I filled them." And besides this you break into other men's marriages, such is your lust. 9. "Shall I not visit for these things, says the Lord, or shall my soul not take vengeance on such a nation?" Is it possible, he says, for me to overlook these things? And how could the verdict of justice be corrupted? For this reason he pronounces it, and bids them tear down the walls and dig away the ramparts; but he mixes justice with goodness: 10. "For do not make a full end," he says; "leave its supports, for they are the Lord's." Through these words he hints at the recall and the second building. He foretells the cause of the painful things: that, being lawless and ungrateful toward their benefactor, they grew bold and supposed they would be stronger than the painful things: 12. "For evils will not come upon us," he says, "and we shall not see sword and famine." For the false prophets were the cause of this; for in their …
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τ΄. Οἱ προφῆται ὑμῶν ἦσαν εἰς ἄνεμον " καὶ Δόγος Κυρίου οὐκ ὑπῆρχεν αὑτοῖς "5. Τὸ δὲ " ε εἰς ἄνεμον » τὸ μάταιον καὶ ψευδὲς τῶν λεγομένων.δηγηζ᾽ οὐ γὰρ τοῦ θείου μετέλαχον Πνεύματος. Οὗ δὴ χάριν πρὸς τὸν προφήτην φησὶν, ὅτι “Ὃ λόγος, ὃν διὰ τῆς εἧς φθέγγομαι γλώττης, πυρὸς αὐτοὺς δίκην χαταναλώσει ὑποδείκνυσι δὲ καὶ τῆς τιμωρίας τὸν τρόπον. Ἰδοὺ ἐγὼ ἐπάγω ἐφ᾽ ὑμᾶς ἔθγος πόῤῥωθεν", οἶκος Ἰσραὴ.1,.έγει Κύριος, ἔθγος." ἀρχαῖόν ἐστι. Τοὺς ᾿Ασσυρίους λέγεν " ἔθνος δὲ αὐτοὺς ἀρχαῖον καλεῖ, ἐπειδήπερ ἣ τούτων βασιλεία πασῶν ἐστι πρεσθυτάτη - Νεμόρὼθ.᾽ γὰρ μετὰ τὸν κατακλυσμὸν πρῶτος αὐτῶν ἐθασίλευσεν. Εἶτα λέγει καὶ τῆς φωνῆς τὸ ἀλλόγλωττον. Καὶ ᾽ τὴν φαρέτραν ἀπειχάζει τάφῳ ἀνεῳγμένῳ, διὰ τὸ θανατηφόρον τῶν βελῶν, καὶ τῆς τοξείας τὸ εὔστοχον. Λέγει δὲ … καὶ τῆς γῆς τὴν δήωσιν, καὶ τῶν οἰκιῶν τὴν πόρθησιν, καὶ τὴν τῶν ἀνθρώπων σφαγήν. Προλέγει μέντοι καὶ τὴν τῶν πολεμίων κατάλυσιν, καὶ τὴν τοὺτων ἀνάκλησιν.
t΄. Hoi prophētai hymōn ēsan eis anemon " kai Dogos Kyriou ouk hypērchen hautois "5. To de " e eis anemon » to mataion kai pseudes tōn legomenōn.dēgēz᾽ ou gar tou theiou metelachon Pneumatos. Hou dē charin pros ton prophētēn phēsin, hoti “Ho logos, hon dia tēs heēs phthengomai glōttēs, pyros autous dikēn chatanalōsei hypodeiknysi de kai tēs timōrias ton tropon. Idou egō epagō eph᾽ hymas ethgos porrhōthen", oikos Israē.1,.egei Kyrios, ethgos." archaion esti. Tous ᾿Assyrious legen " ethnos de autous archaion kalei, epeidēper hē toutōn basileia pasōn esti presthytatē - Nemorōth.᾽ gar meta ton kataklysmon prōtos autōn ethasileusen. Eita legei kai tēs phōnēs to alloglōtton. Kai ᾽ tēn pharetran apeichazei taphǭ aneǭgmenǭ, dia to thanatēphoron tōn belōn, kai tēs toxeias to eustochon. Legei de … kai tēs gēs tēn dēōsin, kai tōn oikiōn tēn porthēsin, kai tēn tōn anthrōpōn sphagēn. Prolegei mentoi kai tēn tōn polemiōn katalysin, kai tēn toutōn anaklēsin.
13. "Your prophets were wind, and the word of the Lord was not in them." By "wind" he has indicated the vanity and falsehood of what they said; for they had no share in the divine Spirit. For this reason he says to the prophet that the word which I utter through your tongue will consume them like fire; and he indicates the manner of the punishment as well: 15. "Behold, I am bringing upon you a nation from afar, house of Israel, says the Lord; it is an ancient nation." He means the Assyrians; and he calls them an ancient nation because their kingdom is the oldest of all, for Nimrod was the first to reign over them after the flood. Then he speaks also of the foreign tongue of their speech. And he likens the quiver to an open grave, because of the deadliness of the arrows and the sureness of their archery. He speaks also of … and the ravaging of the land, the plundering of the houses, and the slaughter of the people. Yet he foretells also the overthrow of the enemies and the recall of these.
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ιη΄. Οὐ γὰρ μὴ ποιήσω, φησὶν, ὑμᾶς "' εἰς συντέλειαν. Καὶ ἐπειδὴ ἀναλγησίαν ἑνόσουν, καὶ τὰς οἰκείας οὐκ δώρων παρανομίας, ἀλλ᾽ ἔλεγον"
iē΄. Ou gar mē poiēsō, phēsin, hymas "' eis synteleian. Kai epeidē analgēsian henosoun, kai tas oikeias ouk dōrōn paranomias, all᾽ elegon"
18. "For I will not make a full end of you," he says. And since they were sick with insensibility and did not see their own lawlessness, but said:
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ιθ΄. Ἕνεκα"" εἰγος ἐποίησεν ἡμῖν Κύριος ὁ Θεὸς ἡμῶν πάντα ταῦτα; κελεύει τῷ “προφήτῃ πρὸς αὐτοὺς εἰπεῖν, « ᾿Ανθ᾽ ὧν "5 ἐγκατελίπετέ με", καὶ ἐδουλεύσατε θεοῖς ἑτέροις "" ἐν τῇ γῇ ὑμῶν, οὖτως δουλεύσετε ἀλλοτρίοις ἐν γῇ οὐκ ὑμῶν.» Δικαία δὲ τῆς τιμωρίας ἡ ψῆφος, Ἐπειδὴ, φησὶ, τὴν ἐμὴν ἡἠρνήθητε βασιλείαν 5, ἑτέροις ὑμᾶς παραδώσω δεσπόταις. Ταῦτα αὐτοὺς σπουδαίως ἀκοῦσαι κελεύει, καὶ μωροὺς, καὶ ἀσυνέτους καλεῖ, ἐπειδὴ τοῖς τοῦ σώματος αἰσθητηρίοις οὐκ εἰς δέον ἐχέχρηντο. « Ὅφθαλμοὶ γὰρ αὐτοῖς, φησὶ, καὶ οὐ βλέπουσιν" ὦτα αὖτοῖς, καὶ οὐκ ἀκούουσι. » Δείκνυσι καὶ αὐτοὺς καὶ ἀψύχων ") ἀλογωτέρους. Ἡ μὲν γὰρ θάλαττα, φησὶ, φυλάττει τοὺς ὄρους" ἔθηχα "5 δὲ αὐτῇ ὄρου:, οὐκ νει τοὺς ὅρους, ἀλλὰ τούτοις πελάζουσα εἰς τοὺ πίσω χωρεῖ" οὗτοι δὲ λόγῳ τιμηθέντες, τὴν ἁλογίαν ἡγά-
ith΄. Heneka"" eigos epoiēsen hēmin Kyrios ho Theos hēmōn panta tauta? keleuei tǭ “prophētę̄ pros autous eipein, « ᾿Anth᾽ hōn "5 enkatelipete me", kai edouleusate theois heterois "" en tę̄ gę̄ hymōn, outōs douleusete allotriois en gę̄ ouk hymōn.» Dikaia de tēs timōrias hē psēphos, Epeidē, phēsi, tēn emēn hēērnēthēte basileian 5, heterois hymas paradōsō despotais. Tauta autous spoudaiōs akousai keleuei, kai mōrous, kai asynetous kalei, epeidē tois tou sōmatos aisthētēriois ouk eis deon echechrēnto. « Hophthalmoi gar autois, phēsi, kai ou blepousin" ōta autois, kai ouk akouousi. » Deiknysi kai autous kai apsychōn ") alogōterous. Hē men gar thalatta, phēsi, phylattei tous orous" ethēcha "5 de autę̄ orou:, ouk nei tous horous, alla toutois pelazousa eis tou pisō chōrei" houtoi de logǭ timēthentes, tēn halogian hēga-
19. "Why has the Lord our God done all these things to us?" he bids the prophet say to them: "Because you forsook me and served other gods in your land, so you shall serve strangers in a land that is not yours." The verdict of punishment is just: since, he says, you denied my kingship, I will hand you over to other masters. He bids them hear this earnestly, and he calls them foolish and without understanding, since they did not use the senses of the body as they ought. "For they have eyes," he says, "and do not see; they have ears, and do not hear." He shows them to be more senseless even than lifeless things. For the sea, he says, keeps its bounds — "I set bounds for it" — it does not … the bounds, but when it comes near them it draws back; but these, though honored with reason, have loved unreason …
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κγ'. Τῷ γὰρ τούτῳ λαῷ, φησὶ, ἐγενήθη καρδία ἀνήκοος καὶ ἀπειθής. Οὐ γὰρ αἰσθάνονται τῶν ὑπ᾽ (, ἐμοῦ χορηγηθέντων ἀγαθῶν" ὑετὸν μὲν γὰρ αὐτοῖς πρώϊμον καὶ ὄψιμον διηνεκῶς παρέχω. Ἕπειτα δὲ καὶ τῶν ἀπὸ γῆς καρκῶν ἀπολαύουσι. Τοῦτο γὰρ εἶπε, ε Κατὰ " καιρὸν πληρώσεως προστάγματα ἢ θερισμοῦ. » Οἷον γάρ τινι προστάγματι τῷ βουλὴματι κέχρηται' καὶ πλήρεις τοὺς ἀπὸ γῆς δωρεῖται καρπούς. ᾿Αλλ᾽ ὅμως παρανομοῦντας ὑμᾶς ὁρῶν, καὶ τούτων ἐστέρησα τῶν ἀγαθῶν.
kg'. Tǭ gar toutǭ laǭ, phēsi, egenēthē kardia anēkoos kai apeithēs. Ou gar aisthanontai tōn hyp᾽ (, emou chorēgēthentōn agathōn" hyeton men gar autois prōïmon kai opsimon diēnekōs parechō. Hepeita de kai tōn apo gēs karkōn apolauousi. Touto gar eipe, e Kata " kairon plērōseōs prostagmata ē therismou. » Hoion gar tini prostagmati tǭ boulēmati kechrētai' kai plēreis tous apo gēs dōreitai karpous. ᾿All᾽ homōs paranomountas hymas horōn, kai toutōn esterēsa tōn agathōn.
23. "For this people," he says, "has come to have a deaf and disobedient heart." For they do not perceive the good things supplied by me: I give them early and late rain continually, and then they enjoy the fruits of the earth. This is what he said: "in due season, the fullness of the ordinance of harvest." For he uses his will as a kind of command, and gives the fruits of the earth in full. Nevertheless, seeing you act lawlessly, I deprived you of these good things too.
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χε', κζ΄, Εὑρέθησαν γὰρ ἐν τῷ αῷ μου ἀσεθεῖς, καὶ "" παγίδας ἔστησαν διαρθεῖραι ἄγδρας, καὶ πετεινῶν, οὕτως οἱ οἶκοι αὐτῶν πιϊήρεις δόλου. Ἰὰς λαθραίας αὐτῶν ἐπιδουλὰς διὰ τούτων δεδήλωκε. Λέγει δὲ καὶ τὸν ἐκ τῆς ἀδικίας ἐγγιγνόμενον πλοῦτον, καὶ τὴν ἐκ τοῦ πλούτου προσγιγνομένην γνείαν, καὶ τὸν παράνομον βίον, καὶ τὴν κατὰ τῶν ὀρφανῶν καὶ χηρῶν ἀδικίαν. Καὶ μετὰ ταῦτα ἐπτε: "
che', kz΄, Heurethēsan gar en tǭ aǭ mou asetheis, kai "" pagidas estēsan diartheirai agdras, kai peteinōn, houtōs hoi oikoi autōn piïēreis dolou. Ias lathraias autōn epidoulas dia toutōn dedēlōke. Legei de kai ton ek tēs adikias engignomenon plouton, kai tēn ek tou ploutou prosgignomenēn gneian, kai ton paranomon bion, kai tēn kata tōn orphanōn kai chērōn adikian. Kai meta tauta epte: "
26–27. "For among my people ungodly men were found, and they set snares to destroy men; … of birds, so their houses are full of deceit." By these words he has shown their secret plots. He speaks also of the wealth that arises from injustice, the lust that comes with wealth, the lawless life, and the injustice done to orphans and widows. And after this he says:
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κθ', Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι, ἣ ἐν ἔθνει τῷ τοιούτῳ οὐκ ἐκδικιεῖ 38 ἡ ψυχή μου; ᾿Αλλότριον, φησὶ, τῆς ἐμῆς διχαιοχοισίας, ἡ τῶν τοιούτων ὑπεροψία.
kth', Mē epi toutois ouk episkepsomai, hē en ethnei tǭ toioutǭ ouk ekdikiei 38 hē psychē mou? ᾿Allotrion, phēsi, tēs emēs dichaiochoisias, hē tōn toioutōn hyperopsia.
29. "Shall I not visit for these things, or shall my soul not take vengeance on such a nation?" To overlook such things, he says, is foreign to my justice.
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λ΄. ΓἜχστασις δὲ ἣν, καὶ φρικτὰ ἐγενήθη ἐπὶ τῆς γῆς. Ὅταν παρ᾽ ἐλπίδα πᾶσαν παρανόμως τι γινόμενον ἴδωμεν, ταῦτα λέγειν εἰώθαμεν Ἐξέστην ἐπὶ τῷβε δ ἔφριξα τόδε ἀκούσας. Εἶτα λέγει τὰ τούτων αἴτια. λα. Οἱ προφῆται ὑμῶν προφητεύουσιν ἄδικα" τουτέστι, ψευδῆ. ε Καὶ οἱ ἱερεῖς ἐπεκρότηδαν 37 ταῖς χερσὶν αὑτῶν. » Συγχαταθέφεως τοῦτο σημεῖον. «Καὶ ὁ λαός μὸν ἠγάπησεν οὕτως. κ Τὴν κακὴν ἁπάντων ὑπέδειξε συμφωνίαν, ς Καὶ «τί ποιήσετε μετὰ 5 ταῦτα; » ᾿Αντὶ τοῦ, τῆς τιμριρίας μένης " δηλοξ δὲ ταύτην διὰ τῷν ἑξῆς
l΄. GEchstasis de hēn, kai phrikta egenēthē epi tēs gēs. Hotan par᾽ elpida pasan paranomōs ti ginomenon idōmen, tauta legein eiōthamen Exestēn epi tǭbe d ephrixa tode akousas. Eita legei ta toutōn aitia. la. Hoi prophētai hymōn prophēteuousin adika" toutesti, pseudē. e Kai hoi hiereis epekrotēdan 37 tais chersin hautōn. » Synchatathepheōs touto sēmeion. «Kai ho laos mon ēgapēsen houtōs. k Tēn kakēn hapantōn hypedeixe symphōnian, s Kai «ti poiēsete meta 5 tauta? » ᾿Anti tou, tēs timririas menēs " dēlox de tautēn dia tǭn hexēs
30. "Astonishment and horrible things have come about in the land." When we see something lawless happen against all expectation, we usually say this: "I was astonished at this," "I shuddered when I heard that." Then he states their causes: 31. "Your prophets prophesy unjust things," that is, false things. "And the priests clapped with their hands." This is a sign of agreement. "And my people loved it so." He has pointed out the evil harmony of them all. "And what will you do after these things?" That is, when the punishment … ; and he shows it through what follows.
Chapter 6
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Παρακελεύεται γὰρ τὸν τῆς Βενιαμίτιδος φυλῆς " συνῆπτο δὲ αὕτη τῇ τοῦ Ἰούδα, σημᾶναι τῇ σάλπῦγι, καὶ εἰς παράταξιν ἑτοίμους γενέσθαι, ὡς τῶν ἀπὸ βοῤῥᾶ πολεμίων κατὰ τῆς Ἱερουσαλὴμ ὁρμώντων, ὭὯραίαν 3 γὰρ καὶ τρυφερὰν αὐτὴν καλεῖ" ὡραίαν μὲν, διὰ τὸ κάλλος τῶν οἰχημάτων " τρυφερὴν δὲ, διὰ τὸ ἁδροδίαιτον τῶν ξνοιχούντων ἐν αὐτῇ», Υ. Ἥξουσε ποιμένες καὶ τὰ ποίμνια αὐτῶν, καὶ πήξουσιν ὄπ᾽ οὐτὴν σκηνὰς "", καὶ ποιμανοῦ- ΟΕἿΡ ἔκαστος τῇ χειρὶ αὐτοῦ τὴν ἀγέζην Μ αὑτοῦ. Ποιμένας τοὺς βασιλέας καλεῖ, τοὺς μετὰ τοῦ Ναποίμνας, τὰς στρατιὰς "} τὰς ὑπὸ τούνους τελούσας " τὴν δὲ τῆς πόλεως πολιορκίαν διὰ τούτων δεδέλωχεν. Εἶτα λέγει καὶ τὰς ἐν "" μεσημθρίᾳ παρατάξεις, καὶ τὰς ἑσπερινὰς ἐφόδους, καὶ τὰς νυκτερινὰς προσθο- ς δὶς, καὶ ὡς δρυμὸν ἄκαρπον ἐκκόψαι παρακελεύεται " ὅλη γάρ ἔστι ψευδὴς κατὰ "" δυναστείαν αὐτῆς" φημθαίνει δὲ ταῦτα καὶ τοῖ; πρόσθεν εἰρημένοις. ζ. Ὡς δ ψύχει λάκκος ὕδωρ αὐτοῦ, οὕτω ψύχει κακίαν αὑτῆς. Ἔδει τὴν τῷ Θεῷ ἀνακχειμένην τόλιν, καὶ τοὺς παρανομίᾳ συζῶντας ὑποδεχομένην, εὐνομίαν διδάσκειν " νῦν δὲ τοὐναντίον ἐγκαλεῖται "7, ὅτι αὕτη Κὶ διδάσκαλος ἀσεδείας ἐγένετο" καὶ χαθάπὲρ ὁ λάκκος εἰς ψυχρὰν ποιότητα μεταθδάλλει τὸ ὕδωρ. γὕτως εἰς πονηρίαν αὕτη " τοὺς πρὸς αὐτὴν παραγινομένους μετέδαλε" τὴν μέντοι πόλιν, οὐ τὰς εἰχηδομὰς, ἀλλὰ τοὺς ἐνοικοῦντας καλεῖ. ε« ᾿Ασέθεια γαὶ ταλαιπωρία ἀκουσθήσεται ἐν αὐτῇ ἐπὶ δ᾽ προσὦπου μου δ' διαπαντός. κΟὐδὲ τὴν ἐμὴν ἐνοίχησιν ἐδε- υ δίεισαν, ἀλλ᾽ ὀρῶντός μου πᾶσαν ἐτόλμων ἀσέθειαν. Εἶτα παραίνεσιν εἰσάγει καὶ συμδουλήν. Ἐν" πόνῳ καὶ μάστιγι "" (η παιδεύθητι "5, Ἱερουσαλὴμ, μήποτε ἀποστῇ ἡ ψυχή μου ἀπὸ σοῦ, καὶ ποιήσω σε ἄδατον γῆν, ἥτις οὗ χατοιχηθήσεται. Τὴν ἄῤῥητον τοῦ Δεσπότου φιλανθρωπίαν καὶ ταῦτα δηλοῖ ἀπειλῶν γὰρ αὐτῇ τὸ σκυθρωπὰ, Ἐπειδὴ δὲ τὴν εἰσήγησιν οὐκ ἐδέχοντο, τρυγητὰς. μὲν καλεῖ τοὺ; πολεμίους " ἐντέλλεται δὲ αὐτοῖ; ἅπαντας "δ αὐτοὺς συναγαγεῖν, ὡς ἀμπέλου καρπὸν, καὶ τὴν αἰτίαν διδάσκει. ". Πρὸς τίνα «λαλήσω, καὶ διαμαρτύρωμαι", καὶ ἀκούσεται; ᾿Ιδοὺ ἀπερίτμητα τὰ ὦτα αὑτῶν, καὶ οὐ δύνανται" ἀκούειν "δ. ᾿Ιδοὺ τὸ ῥῆμα" Κυρίου ἐγένετο αὐτοῖς εἰς ὀγειδισμόν " οὐ 5 μὴ βουληθῶσιν αὐτὸ ἀκοῦσαι 5". ᾿Απερίτμητα ὧτα καλεῖ τὰ ἀδιακρίτως πάντα δεχόμενα. Τοιοῦτοι ἦσαν Β καὶ οὗτοι" τὰ παρὰ τῶν ψευδοπροφητῶν προσφερόμενα τερπνὰ ὄντα ῥᾳδίως δεχόμενοι, τοῖς θείαις λόγοι; προσέχειν 5. οὐκ ἤθελον, ἀλλ᾽ ἐχωμῴδουν καὶ διἐχλεύαζον τοὺς προφήτας. Εἶτα διδάσκει τὴν τῆς
Parakeleuetai gar ton tēs Beniamitidos phylēs " synēpto de hautē tę̄ tou Iouda, sēmanai tę̄ salpygi, kai eis parataxin hetoimous genesthai, hōs tōn apo borrha polemiōn kata tēs Hierousalēm hormōntōn, HōŌraian 3 gar kai trypheran autēn kalei" hōraian men, dia to kallos tōn oichēmatōn " trypherēn de, dia to hadrodiaiton tōn xnoichountōn en autę̄», Y. Hēxouse poimenes kai ta poimnia autōn, kai pēxousin op᾽ outēn skēnas "", kai poimanou- OEIR ekastos tę̄ cheiri autou tēn agezēn M hautou. Poimenas tous basileas kalei, tous meta tou Napoimnas, tas stratias "} tas hypo tounous telousas " tēn de tēs poleōs poliorkian dia toutōn dedelōchen. Eita legei kai tas en "" mesēmthrią parataxeis, kai tas hesperinas ephodous, kai tas nykterinas prostho- s dis, kai hōs drymon akarpon ekkopsai parakeleuetai " holē gar esti pseudēs kata "" dynasteian autēs" phēmthainei de tauta kai toi? prosthen eirēmenois. z. Hōs d psychei lakkos hydōr autou, houtō psychei kakian hautēs. Edei tēn tǭ Theǭ anakcheimenēn tolin, kai tous paranomią syzōntas hypodechomenēn, eunomian didaskein " nyn de tounantion enkaleitai "7, hoti hautē Ki didaskalos asedeias egeneto" kai chathaper ho lakkos eis psychran poiotēta metathdallei to hydōr. gytōs eis ponērian hautē " tous pros autēn paraginomenous metedale" tēn mentoi polin, ou tas eichēdomas, alla tous enoikountas kalei. e« ᾿Asetheia gai talaipōria akousthēsetai en autę̄ epi d᾽ prosōpou mou d' diapantos. kOude tēn emēn enoichēsin ede- y dieisan, all᾽ orōntos mou pasan etolmōn asetheian. Eita parainesin eisagei kai symdoulēn. En" ponǭ kai mastigi "" (ē paideuthēti "5, Hierousalēm, mēpote apostę̄ hē psychē mou apo sou, kai poiēsō se adaton gēn, hētis hou chatoichēthēsetai. Tēn arrhēton tou Despotou philanthrōpian kai tauta dēloi apeilōn gar autę̄ to skythrōpa, Epeidē de tēn eisēgēsin ouk edechonto, trygētas. men kalei tou? polemious " entelletai de autoi? hapantas "d autous synagagein, hōs ampelou karpon, kai tēn aitian didaskei. ". Pros tina «lalēsō, kai diamartyrōmai", kai akousetai? ᾿Idou aperitmēta ta ōta hautōn, kai ou dynantai" akouein "d. ᾿Idou to rhēma" Kyriou egeneto autois eis ogeidismon " ou 5 mē boulēthōsin auto akousai 5". ᾿Aperitmēta hōta kalei ta adiakritōs panta dechomena. Toioutoi ēsan B kai houtoi" ta para tōn pseudoprophētōn prospheromena terpna onta rhądiōs dechomenoi, tois theiais logoi? prosechein 5. ouk ēthelon, all᾽ echōmǭdoun kai diechleuazon tous prophētas. Eita didaskei tēn tēs
He commands those of the tribe of Benjamin (it was joined to that of Judah) to sound the trumpet and be ready for battle, since the enemies from the north are rushing against Jerusalem. He calls her beautiful and delicate: beautiful because of the beauty of her buildings, delicate because of the luxurious living of those who dwell in her. 3. "Shepherds will come, and their flocks, and they will pitch tents against her, and each will shepherd with his hand." He calls shepherds the kings who came with Nebuchadnezzar, and flocks the armies that served under them; and by these words he has indicated the siege of the city. Then he speaks also of the battle lines at noon, the evening attacks and the night assaults; and he bids them cut her down like a fruitless forest, for she is wholly false in her oppression; and this agrees with what was said before. 7. "As a cistern cools its water, so she cools her wickedness." The city dedicated to God, which received those who were living in lawlessness, ought to have taught good order; but now she is accused of the opposite: that she became a teacher of impiety, and as a cistern changes water to coldness, so she changed into wickedness those who came to her. By "the city" he means not the buildings but the inhabitants. "Impiety and misery will be heard in her, before my face continually." They did not even respect my dwelling there, but dared every impiety while I looked on. Then he brings in exhortation and counsel: 8. "Be disciplined by toil and the scourge, Jerusalem, lest my soul depart from you, and I make you an untrodden land that will not be inhabited." This too shows the Master's unspeakable love for humankind: he threatens her with grim things … But since they did not accept the counsel, he calls the enemies grape-gatherers, and commands them to gather them all like the fruit of a vine; and he teaches the reason: 10. "To whom shall I speak and testify, and he will hear? Behold, their ears are uncircumcised, and they cannot hear. Behold, the word of the Lord has become a reproach to them; they will not wish to hear it." He calls uncircumcised ears those that receive everything without discrimination. Such were these men too: they readily received the pleasant things offered by the false prophets, but would not attend to the divine words; they mocked and ridiculed the prophets instead. Then he teaches the …
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ια΄, Τὸν “5 θυμόν μου ἐπλήρωσα “", καὶ ἐπέσχον, καὶ οὗ συνετέλεσα αὐτούς. ᾿Αντὶ τοῦ, "Ὥρμητα κολάσαι, καὶ οἴκτου πάλιν αὐτοὺς ἠξίωσα καὶ τε:δοῦς. ᾿Απειλεῖ δὲ κοινὴν καὶ νέοις καὶ πρεσδύται:. καὶ ἀνδράσι καὶ γυναιξὶ τιμωρίαν ἑπάξειν, ἐπειδῃ κοινῇ πάντες τὴν παρανομίαν ἢγάπησαν, καὶ οἱ τῆς ἱερωσύνης ἠξιωμένοι, μετὰ τῶν τὰ ψευδῆ προᾶγορεύειν τολμώντων. Λέγει δὲ καὶ τὰ ὑπὸ τούτων τον
ia΄, Ton “5 thymon mou eplērōsa “", kai epeschon, kai hou synetelesa autous. ᾿Anti tou, "Hōrmēta kolasai, kai oiktou palin autous ēxiōsa kai te:dous. ᾿Apeilei de koinēn kai neois kai presdytai:. kai andrasi kai gynaixi timōrian hepaxein, epeidę̄ koinę̄ pantes tēn paranomian ēgapēsan, kai hoi tēs hierōsynēs ēxiōmenoi, meta tōn ta pseudē proagoreuein tolmōntōn. Legei de kai ta hypo toutōn ton
11. "I filled up my wrath, and I held back, and did not make an end of them." That is: I rushed to punish, and again I counted them worthy of pity and compassion. He threatens to bring a common punishment on young and old, on men and women, since all alike loved the lawlessness, even those honored with the priesthood, together with those who dared to proclaim falsehoods. He tells also the … by these …
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ιδ΄, Καὶ ἰῶντο τὸ σύντριμμα τοῦ «λαοῦ " ἐπ' Εἰρήνη, εἰρήνη. Ἔπειτα κατ᾽ ἐρώτησιν" ε Καὶ“ ποῦ ἔστιν εἰρήνη; » Δέον, φησὶ, θεραπεύειν τὰ πάθη τοῖ; αὐστηροτέροις φαρμάκοις, ἐπέτριθην ταῦτα τῇ τῆς εἰρήνης ἐπαγγελίχ" ποῦ τοίνυν τῶν λόγων τὸ τέλος; ᾿Αντὶ γὰρ τῆς εἰρήνης πανωλεθρίαν ὁρῶσι. Δείκνυσι δὲ αὐτῶν καὶ τῆς “, ἀναιδείας ὑπερβολήν. Καταισχυνθέντες γὰρ, φησὶν, ὡς τὰ Ψευδῇ προειρηκότες, ἐρυθριᾷν οὐκ ἀνέχονται. Τοῦτο γὰρ λέγε!" καὶϊ5 τὴν ἀτιμίαν αὑτῶν οὖκ ἔγνωσαν. ᾿Αλλ' ὅμως τίσονσι, φησὶν, ἐν τ' χαιρῷ ὧν ἐτόλμησαν δίκας. « Ἐν καιρῷ γὰρ ἐπισκοπῆς αὐτῶν ἀσθενήσουσιν εἶπε 1" Κύριος. » Ἐντεῦθεν καὶ τῶν Ἰουδαίων τὴν Ὁ ἀπείθειαν διδάσκει, καὶ τῶν ἐθνῶν προκηρύττει τὴ" κλῆσιν. ᾿
id΄, Kai iōnto to syntrimma tou «laou " ep' Eirēnē, eirēnē. Epeita kat᾽ erōtēsin" e Kai“ pou estin eirēnē? » Deon, phēsi, therapeuein ta pathē toi? austēroterois pharmakois, epetrithēn tauta tę̄ tēs eirēnēs epangelich" pou toinyn tōn logōn to telos? ᾿Anti gar tēs eirēnēs panōlethrian horōsi. Deiknysi de autōn kai tēs “, anaideias hyperbolēn. Kataischynthentes gar, phēsin, hōs ta Pseudę̄ proeirēkotes, erythriąn ouk anechontai. Touto gar lege!" kaiï5 tēn atimian hautōn ouk egnōsan. ᾿All' homōs tisonsi, phēsin, en t' chairǭ hōn etolmēsan dikas. « En kairǭ gar episkopēs autōn asthenēsousin eipe 1" Kyrios. » Enteuthen kai tōn Ioudaiōn tēn Ho apeitheian didaskei, kai tōn ethnōn prokēryttei tē" klēsin. ᾿
14. "And they healed the fracture of my people, saying, Peace, peace." Then, by way of question: "And where is peace?" Whereas they ought, he says, to treat the diseases with harsher remedies, they aggravated them with the promise of peace. Where, then, is the fulfillment of their words? For instead of peace they see utter destruction. He shows also the excess of their shamelessness: put to shame, he says, as having foretold falsehoods, they cannot bring themselves to blush. For this is what he says: "and they did not know their dishonor." Nevertheless, he says, they will pay the penalty in due time for what they dared: "For in the time of their visitation they will be weak, says the Lord." From here he teaches the disobedience of the Jews and proclaims beforehand the calling of the nations.
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ις΄. Τάδε λέγει Κύριος 13" Στῆτε ἐπὶ ταῖς ὁδοῖς, καὶ ἴδετε" ἐρωτήσατε 1" τρίδους αἰωνίας "5, καὶ ἴδετε, ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίσατε" ἐν αὑτῇ, καὶ εὑρήσετε ἁγίασμα 15 ταῖς ψυχαῖς ὑμῶν. Ὅδοι μὲν πολλαὶ, οἱ ἅγιο! προφῆται " ὁδὸς δὲ ἀληθῶς ἀγαθὴ, αὐτὸς ὁ Κύριος ἡμῶν" ἀκούομεν γὰρ αὐτοῦ λέγοντος " « Ἐγώ εἶμι ἡ ὁδὸς, καὶ ἡ ἀλήθεια, καὶ ἡ ζωή.» ἐκάστη μέντοι τῶν προφητικῶν ὁδῶν εἰς ταύτην φέρει" καὶ γὰρ Μωσῆς ὁ νομοθέτης ταύτὴν" ὑποδείκνυσι, λέγων - « Προφήτην δ᾽ ὑμῖν ἀναστήπει Κύριος ὁ θεὸς ἡμῶν ἐκ τῶν ἀδελφῶν ὑμῶν, ὡς ἐμέ" » καὶδ' τὰ ἑξῆς. Καὶ Δαδὶδ ὁ βασιλεὺς καὶ προφήτης, καὶ μέντο: καὶ Ἡσαΐας, καὶ Μικαίας, καὶ Ἐζεκιῆλ δι, καὶ ἕχαστος τῶν προφητῶν ταύτην ὑποδείκνυσι τὴν ὁδόν. Καὶ καθάπερ μία μὲν ὁδὸς, ἡ εἰς πὰς μεγίστας ἀπάγουσα πόλεις, ἣν βασίλειον καὶ βισΔιχὴν ὀνομάζειν εἰώθαμεν, εἰς δὲ ταύτην ἀτρατοί τίνες ἀπὸ κωμῶν ἐμδάλλουσι 58 καὶ ἀγρῶν" τος μία μὲν ἔστιν ἡ ὁδὸς ἡ ἀπάγουσα πρὸς Πατέρα, ὁ μονογενὴς ΥἹὸς τοῦ Θεοῦ - οἷον δὲ τινες ἀτραποὶ, οἱ μακάριοι προφῆται, εἰς ταύτην ἄγουσι τὴν ὁδὸν τοὺς δι᾽ αὐτῶν ὁδεύειν προαιρουμένους. Κελεύει τοίνυν Ἰουδαίοις ὁ προφητικὸς λόγος τὰς προφητικὰς ὁδοὺς ἐρευνῆσαι, καὶ δι' αὐτῶν μαθεῖν τὴν ἀγαθὴν ὁδὸν, καὶ ἐν αὐτῇ βαδίσαι. ᾿Αλλ᾽ ἀντιλέγουσι συνήθως, καὶ τὸ κελευσθὲν οὐ ποιοῦσιν. « Εἷτὴν γὰρ, φησὶν, Οὐ πορευσόμεθα. » ᾿Αλλ᾽ ὅμως καὶ ἑτέραν αὐτοῖς προσφέρει παραίνεσιν. ι΄, Καθέστηχα "" ἐφ᾽ ὑμᾶς σκοποὺς, ἀκούσατε τῆς φωγῆς τῆς σάλπιγγος. Σχοποὺς δὲ πάλιν αὐποὺς προφήτας ὀνομάζει" καὶ γὰρ τῷ Ἐζεκιήλ ψῆσι "ε Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ. » Σάλπγα δὲ καλεῖ τῶν ἀποστόλων τὸ κήρυγμα" προεθέσπισαν "Γ΄ δὲ καὶ τοῦτο οἱ κληθέντες σκοποί " ἀλλ᾽ ὅμως πάλιν ἀντιλέγουσιν Ἰουδαῖοι, καὶ ἄντικρυς ἀέγουσιν, ε Οὐκ ἀκουσόμεθα. » Δείξας τοίνυν τὴν τούτων ἀντιλογίαν, τῶν ἐθνῶν προλέγει τὴν εὐπείθειαν. ιη. Διὰ τοῦτο ἤχουσων 5 τὰ ἔθγη, καὶ οἱ ποιμαίνογτες τὰ ποίμνια ἐν αὐτοῖς ". Ποιμένας δὲ καλεῖ τοὺς τούτων ἡγουμένους, καὶ οὐ Βόνον τοὺς τῆς πνευματικῆς ἡγεμονίας ἠξιωμένους, ἀλλὰ καὶ τοὺς βασιλέας καὶ τοὺς ἄρχοντας " καὶ οὗτοι γὰρ τὸ φεῖον ἐδέξαντο κῆρυγμα " οὕτω καὶ οἱ θεῖοι ἀπόστολοι Βαρνάθας καὶ Παῦλος ἐποίησαν" εἴς τινα γὰρ εἰσελθόντες συναγωγὴν, καὶ πλεῖστα τοῖς Ἰουδαίοις διαἡεχθέντες, εἶτα τὴν ἀπείθειαν αὐτῶν χατιδόντες ἔφαν Ὑμῖν ἣν ἀναγκαῖον πρῶτον " λαληθῆναι τὸν λόγον τοῦ θεοῦ: ἐπειδὴ δὲ ἀπωθεῖσθε αὐτὸν, καὶ οὐκ ἀξίους ἑαυτοὺς "' κρίνετε τῆς αἰωνίου ζωΐς, ἰδοὺ στρεφόμεθα εἰς τὰ ἔθνη. Οὕτω γὰρ ἐντέταλχεν " ἡμῖν ὁ Κύριος; " Τέθεικά σε εἰς φῶς ἐθνῶν, τοῦ "} εἶνα! σε εἰς σωτηρίαν ἕως ἐτχάτοῦ τῆς γῆς "» συμύαίνει τοίνυν τῇ προῤῥῆσει ἡ ἔχθασις" ἐνταῦθα μέντοι ὁ προφητικὸς λόγος τοῖς ἀπειθοῦσιν Ἰουδαίοις ἀπειλεῖ τιμωρίαν τῇ ἀντιλογίᾳ ᾿ κατάλληλον " ἀπαγορεύει δὲ καὶ τὴν κατὶ γύμον λατρείαν.
is΄. Tade legei Kyrios 13" Stēte epi tais hodois, kai idete" erōtēsate 1" tridous aiōnias "5, kai idete, poia estin hē hodos hē agathē, kai badisate" en hautę̄, kai heurēsete hagiasma 15 tais psychais hymōn. Hodoi men pollai, hoi hagio! prophētai " hodos de alēthōs agathē, autos ho Kyrios hēmōn" akouomen gar autou legontos " « Egō eimi hē hodos, kai hē alētheia, kai hē zōē.» ekastē mentoi tōn prophētikōn hodōn eis tautēn pherei" kai gar Mōsēs ho nomothetēs tautēn" hypodeiknysi, legōn - « Prophētēn d᾽ hymin anastēpei Kyrios ho theos hēmōn ek tōn adelphōn hymōn, hōs eme" » kaid' ta hexēs. Kai Dadid ho basileus kai prophētēs, kai mento: kai Hēsaïas, kai Mikaias, kai Ezekiēl di, kai hechastos tōn prophētōn tautēn hypodeiknysi tēn hodon. Kai kathaper mia men hodos, hē eis pas megistas apagousa poleis, hēn basileion kai bisDichēn onomazein eiōthamen, eis de tautēn atratoi tines apo kōmōn emdallousi 58 kai agrōn" tos mia men estin hē hodos hē apagousa pros Patera, ho monogenēs HuIos tou Theou - hoion de tines atrapoi, hoi makarioi prophētai, eis tautēn agousi tēn hodon tous di᾽ autōn hodeuein proairoumenous. Keleuei toinyn Ioudaiois ho prophētikos logos tas prophētikas hodous ereunēsai, kai di' autōn mathein tēn agathēn hodon, kai en autę̄ badisai. ᾿All᾽ antilegousi synēthōs, kai to keleusthen ou poiousin. « Heitēn gar, phēsin, Ou poreusometha. » ᾿All᾽ homōs kai heteran autois prospherei parainesin. i΄, Kathestēcha "" eph᾽ hymas skopous, akousate tēs phōgēs tēs salpingos. Schopous de palin aupous prophētas onomazei" kai gar tǭ Ezekiēl psēsi "e Skopon dedōka se tǭ oikǭ Israēl. » Salpga de kalei tōn apostolōn to kērygma" proethespisan "G΄ de kai touto hoi klēthentes skopoi " all᾽ homōs palin antilegousin Ioudaioi, kai antikrys aegousin, e Ouk akousometha. » Deixas toinyn tēn toutōn antilogian, tōn ethnōn prolegei tēn eupeitheian. iē. Dia touto ēchousōn 5 ta ethgē, kai hoi poimainogtes ta poimnia en autois ". Poimenas de kalei tous toutōn hēgoumenous, kai ou Bonon tous tēs pneumatikēs hēgemonias ēxiōmenous, alla kai tous basileas kai tous archontas " kai houtoi gar to pheion edexanto kērygma " houtō kai hoi theioi apostoloi Barnathas kai Paulos epoiēsan" eis tina gar eiselthontes synagōgēn, kai pleista tois Ioudaiois diaēechthentes, eita tēn apeitheian autōn chatidontes ephan Hymin hēn anankaion prōton " lalēthēnai ton logon tou theou: epeidē de apōtheisthe auton, kai ouk axious heautous "' krinete tēs aiōniou zōïs, idou strephometha eis ta ethnē. Houtō gar entetalchen " hēmin ho Kyrios? " Tetheika se eis phōs ethnōn, tou "} eina! se eis sōtērian heōs etchatou tēs gēs "» symyainei toinyn tę̄ prorrhēsei hē echthasis" entautha mentoi ho prophētikos logos tois apeithousin Ioudaiois apeilei timōrian tę̄ antilogią ᾿ katallēlon " apagoreuei de kai tēn kati gymon latreian.
16. "Thus says the Lord: Stand at the ways, and see; ask for the eternal paths, and see which is the good way, and walk in it, and you will find sanctification for your souls." The ways are many: the holy prophets. But the truly good way is our Lord himself; for we hear him saying: "I am the way, and the truth, and the life." Each of the prophetic ways, however, leads to this one. For Moses the lawgiver points to it when he says: "The Lord our God will raise up for you a prophet from among your brothers, like me," and what follows. And David the king and prophet, and Isaiah too, and Micah, and Ezekiel, and every one of the prophets points out this way. And just as there is one road that leads to the greatest cities, which we usually call the royal or public road, and into it run certain paths from villages and fields, so there is one way that leads to the Father, the only-begotten Son of God; and the blessed prophets, like certain paths, lead into this way those who choose to travel by them. So the prophetic word bids the Jews search the prophetic ways, and through them learn the good way and walk in it. But they contradict as usual, and do not do what was commanded. "For they said," he says, "We will not walk in it." Nevertheless he offers them another exhortation too: 17. "I have set watchmen over you; hear the sound of the trumpet." Again he names the prophets watchmen; for he says to Ezekiel too: "I have made you a watchman for the house of Israel." He calls the preaching of the apostles the trumpet; and those called watchmen foretold this too. But again the Jews contradict, and say outright: "We will not hear." Having shown their contradiction, he foretells the ready obedience of the nations: 18. "Therefore the nations heard, and those who shepherd the flocks among them." He calls their leaders shepherds, not only those honored with spiritual leadership but also the kings and the rulers; for these too received the divine preaching. So too the divine apostles Barnabas and Paul did: having entered a certain synagogue and argued at great length with the Jews, and then seeing their disobedience, they said: "It was necessary that the word of God be spoken first to you; but since you thrust it from you, and judge yourselves unworthy of eternal life, behold, we turn to the nations. For so the Lord has commanded us: I have set you as a light of the nations, that you may be for salvation to the end of the earth." The outcome, then, agrees with the prediction. Here, however, the prophetic word threatens the disobedient Jews with a punishment fitting their contradiction; and it forbids also the worship according to the law.
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χ'. Ἱνατί μοι Δἰδανον ἐκ Σαδὰ θέρεις, καὶ κινάμωμον ἐκ γῆς μακρόθεν; Τὰ ὁιἰοκαυτώματα ὑμῶν οὐκ ἔστι δεκτὰ, καὶ αἱ θυσίαι ὑμῶν οὐκ δὲ καὶ ἡνίχα ὁ νόμος ἐκράτει͵ περιττὰ ταῦτα ἐνομίσθη, μάτην ᾽" μεμήνασιν Ἴουδαῖοι, μετὰ τὴν τοῦ νόμον παῦλαν τοῖς τοῦ νόμου περιττοῖς ὡς ἀναγκαίοις ἐνασχολούμενοι. Προλέγει δὲ πάλιν τὴν ἀσθένειαν ἧ συνεξύγησαν 'ἷ, οὐ μόνον δουλεύειν ἐναντιούμενοι "δ, ἀλλὰ καὶ μυσαροὶ πᾶσι φαινόμενοι. Ἐντεῦθεν μεταφέρει τὴν προφητείαν ἐπὶ τὸν Βαδυλώνιον, καὶ τοὺς ἐπιστρατεύσαντα; σὺν αὐτῷ βασιλέας, καὶ διηγεῖται αὐτῶν τὴν ἰσχὺν, καὶ τὴν πανοπλίαν, καὶ τὸ ἀπηνὲς καὶ θηριῶδες τῆς γνώμης. Λέγει δὲ καὶ τὴν τούτων δειλίαν.
ch'. Hinati moi Didanon ek Sada thereis, kai kinamōmon ek gēs makrothen? Ta hoiiokautōmata hymōn ouk esti dekta, kai hai thysiai hymōn ouk de kai hēnicha ho nomos ekratei͵ peritta tauta enomisthē, matēn ᾽" memēnasin Ioudaioi, meta tēn tou nomon paulan tois tou nomou perittois hōs anankaiois enascholoumenoi. Prolegei de palin tēn astheneian hē synexygēsan 'hi, ou monon douleuein enantioumenoi "d, alla kai mysaroi pasi phainomenoi. Enteuthen metapherei tēn prophēteian epi ton Badylōnion, kai tous epistrateusanta? syn autǭ basileas, kai diēgeitai autōn tēn ischyn, kai tēn panoplian, kai to apēnes kai thēriōdes tēs gnōmēs. Legei de kai tēn toutōn deilian.
20. "Why do you bring me frankincense from Sheba, and cinnamon from a far land? Your whole burnt offerings are not acceptable, and your sacrifices have not …" … even when the law was in force these things were held to be superfluous, the Jews are mad in vain, busying themselves after the ending of the law with the law's superfluous things as if they were necessary. He foretells again the weakness to which they were yoked, not only serving their adversaries but also appearing loathsome to all. From here he turns the prophecy to the Babylonian and the kings who marched with him, and describes their strength, their full armor, and the harsh and bestial cast of their minds. He tells also the cowardice of these.
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κδ΄. Παρελύθησαν γὰρ, φησὶν, αἱ χεῖρες ἡμῶν, θλίψις κατέσχεν ἡμᾶς, ὠδῖνες ὡς τικτούσης. Καὶ παρακελεύεται μὴ προκύπτειν τῶν πόλεων, ὡς τῶν πολεμίων προχαθημένων. Παρακελεύεται ζὲ τῇ Ἱερουσαλὴμ καὶ σάκκον περιθαλέσθαι, καὶ ταῖς κεφαλαῖς κόνιν ἐπιδαλεῖν, καὶ μονογενοῦς παιδὴς μιμήσασθαι πένθος. Εἶτα τῷ προφήτῃ παρεγγυξ τὰ; τούτων παρανομίας ἰδεῖν.
kd΄. Parelythēsan gar, phēsin, hai cheires hēmōn, thlipsis kateschen hēmas, ōdines hōs tiktousēs. Kai parakeleuetai mē prokyptein tōn poleōn, hōs tōn polemiōn prochathēmenōn. Parakeleuetai ze tę̄ Hierousalēm kai sakkon perithalesthai, kai tais kephalais konin epidalein, kai monogenous paidēs mimēsasthai penthos. Eita tǭ prophētę̄ parengyx ta? toutōn paranomias idein.
24. "For our hands have become weak," he says; "affliction has seized us, pangs as of a woman in labor." And he bids them not to peer out of the cities, since the enemies are lying in wait. He bids Jerusalem also to put on sackcloth, sprinkle dust on their heads, and imitate the mourning for an only son. Then he charges the prophet to look into their lawless deeds.
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κζ΄, Δοκιμαστὴν γὰρ", φησὶ, δέδωκά σε ἐν' λαῷ μου συγκχεκχλεισμένῳ᾽ καὶ" γγώσῃ ἐν τῷ δοκιμάσαι σε τὴν ὁδὸν αὑτῶν. 'Ἀντὶ τοῦ, 0 χάμνῃς περινοστῶν πόλεις πολλὰς καὶ ἀγρούς" ἐν γὰρ τῇ Ἱερουσαλὴμ πάντες εἰσὶ συνηθροισμένοι διὰ τὸν πόλεμον. Ἐπιδείκνυσι δὲ αὐτῷ ᾿ τῆς γνώμης χη. Πάντες ἀνήχοοι, πορευόμενοι σκοιἰιῶς, ὡς χαικὸς καὶ σίδηρος. Πάντες διερθαρμένοι" εἰσίν. ᾿Αντὶ τοῦ, χίόδηλο:!, οὐδὲν δόκιμον ἔχοντες.
kz΄, Dokimastēn gar", phēsi, dedōka se en' laǭ mou synkchekchleismenǭ᾽ kai" ngōsę̄ en tǭ dokimasai se tēn hodon hautōn. 'Anti tou, 0 chamnę̄s perinostōn poleis pollas kai agrous" en gar tę̄ Hierousalēm pantes eisi synēthroismenoi dia ton polemon. Epideiknysi de autǭ ᾿ tēs gnōmēs chē. Pantes anēchooi, poreuomenoi skoiiiōs, hōs chaikos kai sidēros. Pantes diertharmenoi" eisin. ᾿Anti tou, chiodēlo:!, ouden dokimon echontes.
27. "For I have given you," he says, "as an assayer among my people shut in, and you will know when you test their way." That is: you need not toil going round many cities and fields, for all of them are gathered in Jerusalem because of the war. He shows him their cast of mind: 28. "All are disobedient, walking crookedly, as bronze and iron; all are corrupted." That is: counterfeit, having nothing genuine.
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κθ΄, Ἐξέλιπε" φυσητὴρ ἀπὸ πυρός " ἐξέλιπε καλεῖ τὸν παιδευτιχὸν λόγον " πῦρ δὲ καὶ μόλιδδον τὴν τιμωρίαν αὐτὴν " φυσητῆρα δὲ, τὴν θείαν ἀπόφασιν, δι᾽ ἧς ἡ τιμωρία προσφέρεται. Εἰώθασι δὲ καὶ οἱ τοῦ ἀργύρου τεχνῖται, τὸν ἄργυρον καθαίρειν βιν" ὥστε διὰ τούτου δαπανῆσαι τὸ χίδδηλον. Λέγει τοίνυν ὁ Δεσπότης, ὅτι Παντοδαπαῖς ἐχρησάμην μεθόδοις, μεταδαλεῖν αὑτοὺς θέλων, καὶ διαφόρους παιδείας ἐπήνεγκα, καὶ ἀνιάτω; διάκεινται. Ὅθεν ἐπάγει
kth΄, Exelipe" physētēr apo pyros " exelipe kalei ton paideutichon logon " pyr de kai moliddon tēn timōrian autēn " physētēra de, tēn theian apophasin, di᾽ hēs hē timōria prospheretai. Eiōthasi de kai hoi tou argyrou technitai, ton argyron kathairein bin" hōste dia toutou dapanēsai to chiddēlon. Legei toinyn ho Despotēs, hoti Pantodapais echrēsamēn methodois, metadalein hautous thelōn, kai diaphorous paideias epēnenka, kai aniatō? diakeintai. Hothen epagei
29. "The bellows has failed from the fire; … has failed." He calls … the disciplining word; fire and lead, the punishment itself; and the bellows, the divine sentence through which the punishment is applied. Silversmiths usually purify silver …, so as to consume the dross by this means. So the Master says: I have used every kind of method, wishing to change them, and I have brought various disciplines upon them, and they remain incurable. Hence he adds:
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λ΄, ᾿Αργύριον ἀποδεδοχιμασμένον καλέσατε αὐτοὺς, ὅτι ἀπεδοχίμασεν αὐτοὺς Κύριος ὁ Θεύς 5. Ἐπέμεινε τῇ τροπῇ. Οὐδεμία, φησὶ, μηχανὴ τῆς τούτων πονηρίας περιεγένετο " ταῦτα δὲ λέγει, οὐ -ἧς φύσεως: κατηγορῶν, ἀλλὰ τῆς προαιρέσεως " τῆς γὰρ φύστως αὐτὸς ποιητὴς, οὐκ ἂν δὲ ἧς ἐποίησε κατηγόρησε -“ τῆς δὲ προαιρέσεως ἐκεῖνοι δημι-
l΄, ᾿Argyrion apodedochimasmenon kalesate autous, hoti apedochimasen autous Kyrios ho Theus 5. Epemeine tę̄ tropę̄. Oudemia, phēsi, mēchanē tēs toutōn ponērias periegeneto " tauta de legei, ou -hēs physeōs: katēgorōn, alla tēs proaireseōs " tēs gar phystōs autos poiētēs, ouk an de hēs epoiēse katēgorēse -“ tēs de proaireseōs ekeinoi dēmi-
30. "Call them rejected silver, for the Lord God has rejected them." He has kept to the figure. No device, he says, got the better of their wickedness. He says this accusing not their nature but their will; for he himself is the maker of their nature, and would not accuse what he made; but of their will they are the craftsmen …
Chapter 7
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Μετὰ ταῦτα διδάσκει ὁ προφήτης ὡς ἐχελεύθη στῆναι μὲν ἐν ταῖς πύλαις τοῦ θείου νεὼ, πᾶσι δὲ πῶς εἰσιοῦσι τὸν προφητικὸν λόγον προσενεγκεῖν " εἶχε δὲ οὗτος συμθουλὴν, καὶ ὑπόσχεσιν ἀγαθῶν. γ᾽. Διορθώσατε" τὰς ὁδοὺς ὑμῶν, καὶ τὰ ἐπιτηδεύματα ὑμῶν, καὶ κατοιχιῶ ὑμᾶς ἐν τῷ τόπῳ τούτῳ. Κατηγορεῖ δὲ καὶ τῆς ψευδοῦς προφη- «εἰας. δ, Μὴ πεποίθατε γὰρ, φησὶν, ἐφ᾽ ἑαυτοῖς "5, ἣ ἐπὶ λόγοις γιευδέσιν " ὅτι" παράπαν "3 οὐκ ὧφε- Κυρίου, ναὸς." Κυρίου ἐστίν. Ἐξαπατῶντες γὰρ αὐτοὺς ἔλεγον, Πῶς δυνατόν τινα τοῦ θείου μὲν "" νεὼ περιγενέσθαι; Αὐτὸς δὲ αὐτοῖς παρεγγνᾷ μὴ τούτοις τοῖς λόγοις θαῤῥεῖν - ἀλλ᾽ ἀσπάπασθαι τὴν ἐπὶ τὸ χρεῖττον τοῦ βίου μεταδολὴν, καὶ κρίσεις "ὃ φοβεῖσθαι, καὶ κηδεμονίας ἀξιῶσαι τοὺς ταύτης δεομένους, καὶ παύσασθαι τῆς προτέρας μιαιφονίας, καὶ τῆς τῶν εἰδώλων θεραπείας. Ταῦτα γὰρ, φησὶ, ποιοῦντες, οὐκ ἔσεσθε μέτοιχοι, ἀλλ᾽ ἐπὶ τῆς πατρῴας μενεῖτε γῆς. Ταναντία δὲ τολμῶντες, καὶ διὰ ῦ πάσης παρανομίας ὁδεύοντες, τρυγήσετε"" λους τῶν ἐπιτηδευμάτων καρπούς “ οὐ γὰρ εἰς τὴν ψευδῆ μεταμέλειαν ἀποδλέπω, ἀλλ᾽ οὐδὲ τῶν ψευδῶν ἀνέχομαι λόγων " ὁρῶ γὰρ ἅπαντα τὰ γινόμενα. Ἰδοὺ γὰρ, φησὶν, ἐγὼ ἑώρακα, λέγει Κύριος. » Οὐκ ἀνέξομαι δὲ οὐδὲ τὸν ἀφιερωμέναν μοι οἶκον λῃστῶν εἶναι καταγώγιον. Εἶτα ἀπὸ τῶν γεγενημένων τιιὖ, Ὅτι πορεύθητε εἰς τὸν οἶκόν " μου τὸν ἐν Σιὼμ", οὗ κατεσκήνωσα τὸ ὄνομα μου ἐκεῖ ἔμαροσθεν, καὶ ἴδετε ἃ ἐποίησα αὐτῷ ἀπὸ προσὦχπου κακίας λαοῦ μου Ἰσραήλ. Ὃ "" Σιλὼμ χωβίον ἐστὶν ἐν ταῖς δέκα φυλαῖς διακεΐμενον " τῶν δὲ καὶ τοῦτο, Παρακελεύεται τοίνυν ὁ Δεσπότης, μὴ τῷ ναῷ θαῤῥεῖν, ἀλλὰ τῇ κατὰ νόμον ζωῇ. Οὗ δὴ χάριν ἐπάγει, ὅτι καὶ ὁ οἶκος τὰ αὐτὰ πείσεται, καὶ αὐτοὶ τὴν τῶν ἀδελφῶν αὐτῶν δέξονται τιμωρίαν.
Meta tauta didaskei ho prophētēs hōs echeleuthē stēnai men en tais pylais tou theiou neō, pasi de pōs eisiousi ton prophētikon logon prosenenkein " eiche de houtos symthoulēn, kai hyposchesin agathōn. g᾽. Diorthōsate" tas hodous hymōn, kai ta epitēdeumata hymōn, kai katoichiō hymas en tǭ topǭ toutǭ. Katēgorei de kai tēs pseudous prophē- «eias. d, Mē pepoithate gar, phēsin, eph᾽ heautois "5, hē epi logois gieudesin " hoti" parapan "3 ouk hōphe- Kyriou, naos." Kyriou estin. Exapatōntes gar autous elegon, Pōs dynaton tina tou theiou men "" neō perigenesthai? Autos de autois parengną mē toutois tois logois tharrhein - all᾽ aspapasthai tēn epi to chreitton tou biou metadolēn, kai kriseis "ho phobeisthai, kai kēdemonias axiōsai tous tautēs deomenous, kai pausasthai tēs proteras miaiphonias, kai tēs tōn eidōlōn therapeias. Tauta gar, phēsi, poiountes, ouk esesthe metoichoi, all᾽ epi tēs patrǭas meneite gēs. Tanantia de tolmōntes, kai dia y pasēs paranomias hodeuontes, trygēsete"" lous tōn epitēdeumatōn karpous “ ou gar eis tēn pseudē metameleian apodlepō, all᾽ oude tōn pseudōn anechomai logōn " horō gar hapanta ta ginomena. Idou gar, phēsin, egō heōraka, legei Kyrios. » Ouk anexomai de oude ton aphierōmenan moi oikon lę̄stōn einai katagōgion. Eita apo tōn gegenēmenōn tiiy, Hoti poreuthēte eis ton oikon " mou ton en Siōm", hou kateskēnōsa to onoma mou ekei emarosthen, kai idete ha epoiēsa autǭ apo prosōchpou kakias laou mou Israēl. Ho "" Silōm chōbion estin en tais deka phylais diakeïmenon " tōn de kai touto, Parakeleuetai toinyn ho Despotēs, mē tǭ naǭ tharrhein, alla tę̄ kata nomon zōę̄. Hou dē charin epagei, hoti kai ho oikos ta auta peisetai, kai autoi tēn tōn adelphōn autōn dexontai timōrian.
After this the prophet teaches that he was commanded to stand at the gates of the divine temple and to deliver the prophetic word to all who went in. It contained counsel and a promise of good things: 3. "Amend your ways and your practices, and I will make you dwell in this place." He also accuses the false prophecy: 4. "For do not trust," he says, "in yourselves, or in lying words, for they will not profit you at all … of the Lord, it is the temple of the Lord." For in deceiving them they said: How is it possible for anyone to overcome the divine temple? But he charges them not to take courage from these words, but to embrace a change of life for the better, to fear the judgments, to count those who need care worthy of it, and to cease from their former bloodshed and from the worship of idols. For if you do this, he says, you will not be exiles, but will remain in your ancestral land; but if you dare the opposite and travel by every kind of lawlessness, you will harvest … fruits of your practices. For I do not look to a false repentance, nor do I tolerate false words; for I see all that is done. "For behold," he says, "I have seen, says the Lord." Nor will I tolerate the house dedicated to me being a lodging of robbers. Then from what had happened … 12. "For go to my house in Shiloh, where I made my name dwell before, and see what I did to it because of the wickedness of my people Israel." Shiloh is a place lying within the ten tribes … and this too. So the Master exhorts them to trust not in the temple but in a life according to the law. For this reason he adds that the house too will suffer the same things, and they will receive the punishment of their brothers.
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ι΄, ᾿Αποῤῥίψω γὰρ ὑμᾶς ἀπὸ προσώπου μου, καθὼς ἀπέῤῥιψα τοὺς ἀδειϊφοὺς ὑμῶν, ἅπαν "» τὸ σπέρμα τῶν υἱῶν Ἰσραή. ᾿Απαγορεύει δὲ καὶ τῷ … « Οὐ γὰρ ἀχούσομα!ΐ σου, φησὲ ν Καὶ διζσχων, ὡς δικαίως αὐτοὺς ἀποστρέφεται, ἐτἤγαγεν ". ιξ', τη. Ἦ οὐκ ὁρᾷς, τί οὗτοι" ποιοῦσιν ἐν" ταῖς πόλεσιν Ἰούξα, καὶ ἐν ταῖς διόδοις" Ἱεροισαλήμ; Οἱ υἱοὶ αὐτῶν πατέρες αὐτῶν καίουσι πῦρ, καὶ αἱ γυναῖκες αὐ. τῶν τρίδουσι στέαρ"", τοῦ ποιῆσαι χαυῶγνας τῇ στρατιᾷ "" τοῦ οὐραγοῦ" καὶ ἔσπεισαν σπονδὰς θεοῖς ἑτέροις 5, εἶχον ἀσταφίδας, καὶ φοίνικας, καὶ ἕτερά τοιαῦτα, ταῦτα δὲ τοῖς εἰδώλοις προσέφερον. Πεῤ τούτων δὲ καὶ δι᾽ ἑτέρου προφήτου φησί" « Καὶ " ἐφίλουν πέμματα μετὰ σταφίδων. » Λέγει τοίνυν τῷ προφήτῃ, Μὴ δυσχεράνῃς, ὡς μὴ πείθων με τῇ πανδημεὶ τῆς τῶν δαιμόνων θεραπείας φροντίζοντε;. Ἔπειτα δείκνυσιν, ὡς αὐτὸς μὲν οὐδεμίαν ἐκ τῖς τούτων παρανομίας δέχεται βλάδην, αὑτοὶ δὲ διὰ παύτης ἐπισπῶνται τὸν ὄλεθρον. Καί φησι "
i΄, ᾿Aporrhipsō gar hymas apo prosōpou mou, kathōs aperrhipsa tous adeiïphous hymōn, hapan "» to sperma tōn huiōn Israē. ᾿Apagoreuei de kai tǭ … « Ou gar achousoma!ï sou, phēse n Kai dizschōn, hōs dikaiōs autous apostrephetai, etēgagen ". ix', tē. Ē ouk horąs, ti houtoi" poiousin en" tais polesin Iouxa, kai en tais diodois" Hieroisalēm? Hoi huioi autōn pateres autōn kaiousi pyr, kai hai gynaikes au. tōn tridousi stear"", tou poiēsai chauōgnas tę̄ stratią "" tou ouragou" kai espeisan spondas theois heterois 5, eichon astaphidas, kai phoinikas, kai hetera toiauta, tauta de tois eidōlois prosepheron. Per toutōn de kai di᾽ heterou prophētou phēsi" « Kai " ephiloun pemmata meta staphidōn. » Legei toinyn tǭ prophētę̄, Mē dyscheranę̄s, hōs mē peithōn me tę̄ pandēmei tēs tōn daimonōn therapeias phrontizonte?. Epeita deiknysin, hōs autos men oudemian ek tis toutōn paranomias dechetai bladēn, hautoi de dia pautēs epispōntai ton olethron. Kai phēsi "
15. "For I will cast you away from my face, as I cast away your brothers, the whole seed of the sons of Israel." He also forbids the … "For I will not hear you," he says. And teaching that he is right to turn away from them, he added: 17–18. "Do you not see what these are doing in the cities of Judah and in the streets of Jerusalem? Their sons … their fathers kindle the fire, and their women knead dough to make cakes for the host of heaven; and they poured out libations to other gods." They had raisins and dates and other such things, and these they offered to the idols. About these he says through another prophet too: "And they loved cakes with raisins." So he says to the prophet: Do not be vexed, as though failing to persuade me, when the whole people is intent on the service of demons. Then he shows that he himself receives no harm from their lawlessness, while they draw destruction on themselves by it. And he says:
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ιθ΄, Μὴ ἐμὲ πουροργίζουσι", 1έγει Κύριος, οὐκὶ ἑαυτοὺς, ὅπως καταισχυνθῇ τὰ πρόσωπὰ αὐτῶν; Λέγει δὲ καὶ τῆς αἰσχύνης τὸν τρότοον " ἀπειλεῖ γὰρ, οὐ μόνον ἀνθρώπων ὄλεθρον, ἀλλὰ καὶ κτηνῶν, καὶ φυτῶν διαφθορὰν, καὶ γῆς ἐρημίαν “ ἀπαγορεύει δὲ καὶ τὴν κατὰ νόμον λατρείαν.
ith΄, Mē eme pourorgizousi", 1egei Kyrios, ouki heautous, hopōs kataischynthę̄ ta prosōpa autōn? Legei de kai tēs aischynēs ton trotoon " apeilei gar, ou monon anthrōpōn olethron, alla kai ktēnōn, kai phytōn diaphthoran, kai gēs erēmian “ apagoreuei de kai tēn kata nomon latreian.
19. "Is it me they provoke to anger, says the Lord? Is it not themselves, so that their faces may be put to shame?" He tells also the manner of the shame: he threatens not only the destruction of men but also of cattle, the ruin of plants and the desolation of the land; and he also forbids the worship according to the law.
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χα’, κβ’, κγ΄. Τάδε 1έγει Κύριος τῶν" δυνάμεων, ς ὁ θεὸς Ἰσραή.1: Τὰ ὁλοκαυτώματα ὑμῶν συγαγάγετεῖ μετὰ τῶν θυσιῶν ὑμῶν, καὶ ράγετε κρέα". Ὅτι οὐκ ἐλάλησα πρὸς τοὺς πατέρας ὑμῶν, οὐδὲ ἐνετειϊάμην αὑτοῖς ἐν ἡμέρᾳ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου, περὶ 3 λόγου ὁλοκαυτωμάτων, καὶ θυσιῶν. ᾿Α.11᾽ ἣ τὸ ῥῆμα τοῦτο αὐτοῖς,.έγων - ᾿Ακούσατε τῆς φωνῆς μου, καὶ ἔσομαι ὑμῖν εἰς Θεὸν, καὶ ὑμεῖς ἔσεσθέ μοι εἰς «ιαὺν,, καὶ πορεύσεσθε ἐν πάσαις ταῖς ὁδοῖς μον, αἷς ἐντέλλομαι" ὑμῖν, ὅπως ἂν εὖ ἢ “ ὑμῦ. Δέδεικται δὲ καὶ διὰ τούτων, ὡς τοῦ νόμου τὰ τπιριττὰ προσετέθη διὰ τὴν τῶν Ἰουδαίων ἀσθένειαν, Ἐπειδὴ γὰρ ἔμαθον ἐν Αἰγύπτῳ θύειν εἰδώλοις, ἐχείνων "δ᾽ αὑτοὺς ἀποστῆσαι βουλόμενος (διὰ πάντων γὰρ αὐτὰ 5 ἐχδάλλει τῶν προφητῶν ἀλλὰ) τῇ τούτω, ἀσθενείᾳ συγχαταθαίνων, τὸ, «ε Φάγετε 5 κρέα,» φησὶν, ἀντὶ τοῦ, Καὶ τὰς θυσίας ἐχδάλλων, οὐ κωλύσω ὑμᾶς μεταλαμθάνειν χρεῶν. Καὶ γὰρ ἐν τῷ ζν γόμῳ διαγορεύει, τοὺς βουλομένους ἐν ταῖς ἑαυτῶν πόλεσιν ἣ κώμαις χρεῶν μεταλαδεῖν, ε θῦσαι " καὶ ἐκχέαι τὸ αἷμα ἐπὶ τὴν γῆν, καὶ μεταλαδεῖν ν» οὐκ ὡς ἱερείων, ἀλλ᾽ ὡς χρεῶν κοινῶν. Ἱερουργεῖν γὰρ ἔξω τοῦ νενομισμένου διεχώλυσς τόπου. Οὗ δὴ χάριν λέγει « Φάγεσθε αὐτὰ ὡς δορχάδα καὶ ἔλαφον, γτουτἐστιν, ὡς ἐκεῖνα τὰ τῷ θυσιαστηρίῳ μὴ προσφερόμενα, Ἔπειτα διηγεῖται καὶ τὴν τῶν πατέρων αὐτῶν ἀπείθειαν, ὅτι ταῦτά μου συμθουλεύοντος " κδ, Ἐπορεύθησαν ἐν τοῖς ἐγθυμήμασε τῆς καρδίας αὑτῶν τῆς πονηρᾶς. Διδάσκει δὲ καὶ τοὺς Καὶ ἐγενήθησαν εἰς τὰ ὄπισθεν, καὶ οὐκ εἰς τὰ ἔμπροσθεν. (χε'.) Ἀφ᾿ ἧς ἡμέρας ἐξήλθοσαν " οἱ πατέρες αὑτῶν " ἐκ γῆς Αἰγύπτου, καὶ ἕως τῆς ἡμέρας ταύτης. Παρεδόθησαν γὰρ διὰ τὴν οἰκείαν παρανομίαν, ποτὲ μὲν Μωαθίταις, ποτὲ δὲ ᾿Αμμανί- «αις, ἄλλοτε Μαδιηναίοις, πολλάκις δὲ ἀλλοφύλοις. Ἐπιδείκνυσι δὲ καὶ τὴν οἰκείαν κηδεμονίαν " οὐ γὰρ διέλιπον, φησὶ, διηνεκῶς αὐτοῖς διὰ τῶν προφητῶν διαλεγόμενος, καὶ τὰ κρείττω προτρέπων " καὶ διἐμειναν ἀντελέγοντες, καὶ χείρους ἐγένοντο τῶν πατέῥῶν, οἱ ἐξ ἀχείνων ἀντιλέγουσι λόγοις ἔλεγξον δὲ ὅμως αὑτοὺς διαῤῥήδην, καὶ εἰπέ" χη. Τοῦτο τὸ ἔθνος, οὗ" οὐκ ἤκουσαν εἧς φωγῆς τοῦ Θεοῦ Κυρίου αὐτῶν, οὐδὲ ἐδέξαντο παιδείαγ. “Ἔστι "5 δὲ ἡ αἰτία τῆς ἀπειθείας, ε Ἐξέλιπεν ἡ πίστις, καὶ Ν᾽ ἐξῆρται ἐκ στόματος αὐτῶν. ν» Εἶτα "ὁ καὶ τὴν κεφαλὴν ἀποχεῖραι, ὡς ἀποδοχιμασθέντος τοῦ α ἐχλεγέντος λαοῦ. Καὶ δεικνὺς, ὡς δίκαιος ὁ θυμὸς, τὸ μέγιστον ὄνομα "6 τῆς ἀσεθείας
cha’, kb’, kg΄. Tade 1egei Kyrios tōn" dynameōn, s ho theos Israē.1: Ta holokautōmata hymōn sygagagetei meta tōn thysiōn hymōn, kai ragete krea". Hoti ouk elalēsa pros tous pateras hymōn, oude eneteiïamēn hautois en hēmerą anēgagon autous ek gēs Aigyptou, peri 3 logou holokautōmatōn, kai thysiōn. ᾿A.11᾽ hē to rhēma touto autois,.egōn - ᾿Akousate tēs phōnēs mou, kai esomai hymin eis Theon, kai hymeis esesthe moi eis «iaun,, kai poreusesthe en pasais tais hodois mon, hais entellomai" hymin, hopōs an eu ē “ hymy. Dedeiktai de kai dia toutōn, hōs tou nomou ta tpiritta prosetethē dia tēn tōn Ioudaiōn astheneian, Epeidē gar emathon en Aigyptǭ thyein eidōlois, echeinōn "d᾽ hautous apostēsai boulomenos (dia pantōn gar auta 5 echdallei tōn prophētōn alla) tę̄ toutō, astheneią synchatathainōn, to, «e Phagete 5 krea,» phēsin, anti tou, Kai tas thysias echdallōn, ou kōlysō hymas metalamthanein chreōn. Kai gar en tǭ zn gomǭ diagoreuei, tous boulomenous en tais heautōn polesin hē kōmais chreōn metaladein, e thysai " kai ekcheai to haima epi tēn gēn, kai metaladein n» ouk hōs hiereiōn, all᾽ hōs chreōn koinōn. Hierourgein gar exō tou nenomismenou diechōlyss topou. Hou dē charin legei « Phagesthe auta hōs dorchada kai elaphon, gtoutestin, hōs ekeina ta tǭ thysiastēriǭ mē prospheromena, Epeita diēgeitai kai tēn tōn paterōn autōn apeitheian, hoti tauta mou symthouleuontos " kd, Eporeuthēsan en tois egthymēmase tēs kardias hautōn tēs ponēras. Didaskei de kai tous Kai egenēthēsan eis ta opisthen, kai ouk eis ta emprosthen. (che'.) Aph᾿ hēs hēmeras exēlthosan " hoi pateres hautōn " ek gēs Aigyptou, kai heōs tēs hēmeras tautēs. Paredothēsan gar dia tēn oikeian paranomian, pote men Mōathitais, pote de ᾿Ammani- «ais, allote Madiēnaiois, pollakis de allophylois. Epideiknysi de kai tēn oikeian kēdemonian " ou gar dielipon, phēsi, diēnekōs autois dia tōn prophētōn dialegomenos, kai ta kreittō protrepōn " kai diemeinan antelegontes, kai cheirous egenonto tōn paterhōn, hoi ex acheinōn antilegousi logois elenxon de homōs hautous diarrhēdēn, kai eipe" chē. Touto to ethnos, hou" ouk ēkousan heēs phōgēs tou Theou Kyriou autōn, oude edexanto paideiag. “Esti "5 de hē aitia tēs apeitheias, e Exelipen hē pistis, kai N᾽ exērtai ek stomatos autōn. n» Eita "ho kai tēn kephalēn apocheirai, hōs apodochimasthentos tou a echlegentos laou. Kai deiknys, hōs dikaios ho thymos, to megiston onoma "6 tēs asetheias
21–23. "Thus says the Lord of hosts, the God of Israel: Gather your whole burnt offerings together with your sacrifices, and eat meat. For I did not speak to your fathers, nor command them, on the day I brought them up out of the land of Egypt, concerning whole burnt offerings and sacrifices; but this word I gave them, saying: Hear my voice, and I will be your God, and you shall be my people; and walk in all my ways that I command you, that it may be well with you." It is shown by these words too that the superfluous parts of the law were added because of the weakness of the Jews. For since they had learned in Egypt to sacrifice to idols, he wished to draw them away from those (for he drives the sacrifices out through all the prophets); but, condescending to their weakness, he says, "Eat meat," that is: though I cast out the sacrifices, I will not prevent you from partaking of meat. For in the law too he declares that those who wish to partake of meat in their own cities or villages may "slaughter, and pour out the blood on the ground, and partake," not as of sacrificial victims but as of common meat; for he forbade them to offer sacrifice outside the appointed place. That is why he says: "You shall eat them as the gazelle and the deer," that is, like the animals not brought to the altar. Then he recounts the disobedience of their fathers too: while I was counseling these things, 24. "They walked in the devices of their evil heart." He teaches also … "And they went backward and not forward, from the day their fathers came out of the land of Egypt until this day." For because of their own lawlessness they were handed over now to the Moabites, now to the Ammonites, at other times to the Midianites, and often to the Philistines. He shows also his own care: for I did not cease, he says, speaking to them continually through the prophets and urging them to what is better; and they went on contradicting, and became worse than their fathers … "Yet convict them openly, and say: 28. This is the nation that did not hear the voice of the Lord its God, nor accepted discipline." The cause of the disobedience is this: "Faith has failed, and has been taken away from their mouth." Then he bids her cut off her hair, since the chosen people has been rejected. And showing that the wrath is just, … the greatest … of the impiety …
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λ΄, Ἕταξαν πο.1.1ο1" γὰρ, φησὶ, τὰ βδελύγματα αὐτῶν ἐν τῷ οἴκῳ, ἐν ᾧ " ἐπιχόκληται τὸ ὄγομά μον ἐπ' αὐτὸν, τοῦ μιάναι αὑτόν. Τοῦτο τετόλμῆκε Μανασσῆς, ὁ τοῦ Ἐζεχίου υἱός - ἐζήλωσαν δὲ καὶ οἱ μετὰ ταῦτα τὴν τολμηθεῖσαν ἀσέδειαν. Καὶ μάρτυς ὁ θεῖος Ἐζεκιὴλ"", πνευματικῶς μὲν ἀπὸ Βαδυλῶνος εἰς τὴν Ἱερουσαλὴμ ἀπαχθεὶς, ἐν δὲ τῷ ναῷ τὰς τοιαύτας παρανομίας εἰρηκὼς τεθεᾶσθαι " αἰτιᾶται δὲ αὑτοὺς, ὡς καὶ τοὺς νίοὺς καὶ τὰς θυγαπέρας ὁλοχαυτοῦντας τοῖς δαίμοσιν, ε Τοῦτο δὲ, φησὶν, οὐκ ἐνετειλάμην αὐτοῖς, οὐδὲ διενοούμην δ᾽ ἐν τὴ καρδίᾳ μου. ν Ὁ γὰρ τὰς τῶν ἀλόγων θυσίας διὰ τὴν τούτων ἀσθένειαν γίγνεσθαι συγχωρήσας, πῶς ἂν ἠνεσχόμην περὶ τῆς τοιαύτης νομοθετῆσαι μιαιφονίας; Τὸν δὲ βωμὸν τοῦ Ταφὲθ, εἰδώλου τινὸς οὕτω καλουμένου λέγει. Ἑρμηνεύεται δὲ σύγχιεισμα, ἢ χατάδρωσις. Ἔν δὲ τούτῳ τῷ χωρίῳ πλῆθος αὐτῶν ἀναιρεθήσεσθαι λέγει, καὶ προτεθήσεσθαι βορὰν καὶ θοίνην οἰωνοῖς καὶ θηρίοις " καὶ μέντοι καὶ τὴν προσηγορίαν μετατεθήσεσθαι, καὶ μηκέτι φάραγγα τοῦ νἱοῦ Ἑννὼμ δ᾽, ἀλλὰ φάραγγά τῶν ἀνῃρημένων κληθήσεσθαι " προλέγει δὲ. ὅτι πάσης εὐφρσσύνης ἢ
l΄, Hetaxan po.1.1o1" gar, phēsi, ta bdelygmata autōn en tǭ oikǭ, en hǭ " epichoklētai to ogoma mon ep' auton, tou mianai hauton. Touto tetolmēke Manassēs, ho tou Ezechiou huios - ezēlōsan de kai hoi meta tauta tēn tolmētheisan asedeian. Kai martys ho theios Ezekiēl"", pneumatikōs men apo Badylōnos eis tēn Hierousalēm apachtheis, en de tǭ naǭ tas toiautas paranomias eirēkōs tetheasthai " aitiatai de hautous, hōs kai tous nious kai tas thygaperas holochautountas tois daimosin, e Touto de, phēsin, ouk eneteilamēn autois, oude dienooumēn d᾽ en tē kardią mou. n Ho gar tas tōn alogōn thysias dia tēn toutōn astheneian gignesthai synchōrēsas, pōs an ēneschomēn peri tēs toiautēs nomothetēsai miaiphonias? Ton de bōmon tou Tapheth, eidōlou tinos houtō kaloumenou legei. Hermēneuetai de synchieisma, ē chatadrōsis. En de toutǭ tǭ chōriǭ plēthos autōn anairethēsesthai legei, kai protethēsesthai boran kai thoinēn oiōnois kai thēriois " kai mentoi kai tēn prosēgorian metatethēsesthai, kai mēketi pharanga tou niou Hennōm d᾽, alla pharanga tōn anę̄rēmenōn klēthēsesthai " prolegei de. hoti pasēs euphrssynēs ē
30. "For they set their abominations," he says, "in the house on which my name is called, to defile it." Manasseh, the son of Hezekiah, dared this, and those after him emulated the impiety he had dared. The divine Ezekiel is a witness: carried in the spirit from Babylon to Jerusalem, he said he saw such lawless deeds in the temple. He charges them also with offering their sons and daughters as whole burnt offerings to the demons. "This," he says, "I did not command them, nor did it enter my heart." For I, who allowed the sacrifices of irrational animals to be made because of their weakness, how could I have endured to legislate for such bloodshed? By "the altar of Topheth" he means that of an idol so called. It is translated "enclosure" or "devouring." In this place, he says, a multitude of them will be slain and set out as food and feast for birds and beasts; and the name too will be changed, and it will no longer be called the valley of the son of Hinnom, but the valley of the slain. He foretells also that of all gladness …
Chapter 8
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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:
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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.
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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.
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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.
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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 …
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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.
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, 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.
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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.
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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.
Chapter 9
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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."
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
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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.
Chapter 10
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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."
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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.
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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.
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 …
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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.
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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.
Chapter 11
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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 …
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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.
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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:
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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:
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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:
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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.
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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 …
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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 …
Chapter 12
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᾿Αλλὰ πάλιν ὁ προφήτης, θεώμενος τῶν πονηρίᾳ ευζώντων τὴν εὐπραξίαν, τούτου τὴν αἰτίαν διδαχθῇα'. Δίκαιος εἶ, Κύριε, ὅτι ἁπο.ιϊογήσομαι πρὸς σέ" πλὴν κρίματα λαλήσω πρὸς σέ. Οἶδα, φησὶν, ἀκριδῶς τῆς σῆς ψήφου τὸ δίκαιον" οὐκ ἄτοπον δὲ οὐδὲ ἐγὼ προσφέρειν ἡγοῦμαί σοι πεῦσιν. ε Τί ὅτι ὁδὸς ἀσεδῶν εὐοδοῦται, εὐθήνησαν " πάντες οἱ ἐτεκγοποίησαν 5, καὶ ἐποίησαν καρπόν. Διὰ τούτων εὐπραξίαν "' ἐδήλωσε" τὴν δὲ ἄθεον γνώμην διὰ τῶν ἐπαγομένων ἐδήλωσε σημαίνων" ε« Ἐγγὺς εἶ σὺ τοῦ στόματος αὐτῶν 3", καὶ πόῤῥω ἀπὸ τῶν νεφρῶν αὐτῶν. » Ἐν μόνοις, φησὶ, τοῖς λόγοις προσηγορίαν προσφέρουσι τὴν σήν" ἐκ γὰρ τῶν λογισμῶν «τὴν σὴν ἐξέδαλον μνήμην. :
᾿Alla palin ho prophētēs, theōmenos tōn ponērią euzōntōn tēn eupraxian, toutou tēn aitian didachthę̄a'. Dikaios ei, Kyrie, hoti hapo.iïogēsomai pros se" plēn krimata lalēsō pros se. Oida, phēsin, akridōs tēs sēs psēphou to dikaion" ouk atopon de oude egō prospherein hēgoumai soi peusin. e Ti hoti hodos asedōn euodoutai, euthēnēsan " pantes hoi etekgopoiēsan 5, kai epoiēsan karpon. Dia toutōn eupraxian "' edēlōse" tēn de atheon gnōmēn dia tōn epagomenōn edēlōse sēmainōn" e« Engys ei sy tou stomatos autōn 3", kai porrhō apo tōn nephrōn autōn. » En monois, phēsi, tois logois prosēgorian prospherousi tēn sēn" ek gar tōn logismōn «tēn sēn exedalon mnēmēn. :
But again the prophet, seeing the prosperity of those who live in wickedness, asks to be taught its cause: 1. "You are righteous, Lord, so that I will make my defense before you; yet I will speak of judgments to you." I know precisely, he says, the justice of your verdict; but I do not think it out of place for me too to put a question to you: "Why does the way of the ungodly prosper? All … are flourishing; they have had children and borne fruit." By these words he has indicated their prosperity; and he indicated their godless mind by what follows: "You are near to their mouth, and far from their kidneys." Only in words, he says, do they speak your name; from their thoughts they have cast out the remembrance of you.
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γ΄. Καὶ σὺ, Κύριε, γιγνώσκεις με, εἶδές με", ὃδοχίμασας δ τὴν καρδίαν μου. Οὐ γὰρ μόνον τὰ φαινόμενα οἷδας, ἀλλὰ καὶ τοὺς λανθάνοντάς μου λογισμούς. ε« ΓΛθροισον ᾽' αὐτοὺς ὡς πρόδατα εἰς σφαγὴν, καὶ ἄγνισον αὐτοὺς εἰς ἡμέραν σφαγῆς αὐτῶν. » Τὸ ἄγνισον, ἀντὶ τοῦ ἀφόρισον λέγει. ᾿Ἀφορίζει γὰρ ἑαυτὸν "7 ὁ ἀγνίσασθαι βουλόμενος " διὸ καὶ ὁ Σύρος εὐτρέπισον ἀντὶ τοῦ ἄγνισον τέδ, Ἕως πότε πεγθήσει ἡ γῆ, καὶ ὁ χόρτος πᾶς τοῦ ἀγροῦ ξηρωγθήσεται ἀπὸ κακίας τῶν κατοἰκούγτων τὴν γῆν δ; ἠφανίσθησαν κτήνη καὶ ἢ πετειγὰ, ὅτε εἶπον, οὖκ ὄψεται ὁ Θεὸς δ ὁδοὺς ἡμῶν“, Τῆς τούτων ἕνεκα παρανομίας ἔρημος ἡ Υῇ μεμένηχε, Κύριε """ ὑπολαμδάνουσι γὰρ μὴ ἐφορᾷν σε, μηδὲ βλέπειν τὰ ὑπ᾽ αὐτῶν τολεἷς …
g΄. Kai sy, Kyrie, gignōskeis me, eides me", hodochimasas d tēn kardian mou. Ou gar monon ta phainomena hoidas, alla kai tous lanthanontas mou logismous. e« GLthroison ᾽' autous hōs prodata eis sphagēn, kai agnison autous eis hēmeran sphagēs autōn. » To agnison, anti tou aphorison legei. ᾿Aphorizei gar heauton "7 ho agnisasthai boulomenos " dio kai ho Syros eutrepison anti tou agnison ted, Heōs pote pegthēsei hē gē, kai ho chortos pas tou agrou xērōgthēsetai apo kakias tōn katoikougtōn tēn gēn d? ēphanisthēsan ktēnē kai ē peteiga, hote eipon, ouk opsetai ho Theos d hodous hēmōn“, Tēs toutōn heneka paranomias erēmos hē Yę̄ memenēche, Kyrie """ hypolamdanousi gar mē ephorąn se, mēde blepein ta hyp᾽ autōn toleis …
3. "And you, Lord, know me; you have seen me, and tested my heart." For you know not only what appears but also my hidden thoughts. "Gather them like sheep for slaughter, and purify them for the day of their slaughter." He says "purify" for "set apart"; for one who wishes to purify himself sets himself apart; and for this reason the Syrian put "make ready" instead of "purify." 4. "How long will the land mourn, and all the grass of the field be dried up because of the wickedness of those who dwell in the land? Cattle and birds have perished, because they said: God will not see our ways." Because of their lawlessness the land has remained desolate, Lord; for they suppose that you do not oversee or see what they dare …
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ε΄. Σοῦ" οἱ πόδες τρέχουσιγν εἰς κακίαν ",, καὶ ἐχλύσουσί" σε. Πῶς παρασκευάσῃ ἐφ᾽ ἴπποις, καὶ" ἐν γῇ δἰρήγης σὺ "" πέποιθας; Τοῦτο ὁ Σύρος οὕτως ἡρμήνευσε" «ε« Μετὰ πεζῶν τρέχουσα ἡττήθης,» καὶ πῶς ἀντιστῆναι " ἱππεῦσι δυνήσῃ; ὃ δὲ λέγει, τοιοῦτόν ἐστιν" Οἱ γειτονεύοντες πολέμιοι, Μωαδῖται, καὶ ᾿Αμμανῖται, καὶ Ἰδουμαῖοι, καὶ ἀλπολεμοῦσα ἐκείνοις. Πῶς τοίνυν δυνήσῃ, φησὶν, ἀν- Κατὰ δὲ τὴν Ἑλληνικὴν ἑρμηνείαν "5 οὕτω νοητέον, Ὅτι ὁ διὰ τὴν πονηρίαν σου δρόμος ἐξέλυσέ σε, καὶ τῆς ἰσχύος ἐγύμνωσε " ῥώμης δὲ καὶ ἰσχύος ἐστερημένη, πῶς δυνήσῃ ἀντιστῆναι, καὶ παρα- ᾿Αμφότερα δὲ τέθεικα τὰ νοήματα, τοῖς ἐντευξομένοις προτιθεὶς τὴν ἐπὶ τοῦ κρείττονος αἵρεσιν. Πῶς ποιήσεις ἐν φρυάγματι τοῦ Ἰορδάνου; Ὁ Σύρος οὕτως εἶπε᾽ ε« Πῶς περάσεις τὸν Ἰορδάνην πλημμυστρατιᾶς "' τῶν πολεμίων τὸ πλῆθος ἐκάλεσεν " ἀνἐμνησε δὲ αὐτοὺς καὶ τῶν ἐπὶ Ἰησοῦ τοῦ Νανή “ ὅτι Ἡνίκα σου ἐπεμελούμην, τὸν ποταμὸν ἐκεῖνον πλη μ-
e΄. Sou" hoi podes trechousign eis kakian ",, kai echlysousi" se. Pōs paraskeuasę̄ eph᾽ ippois, kai" en gę̄ dirēgēs sy "" pepoithas? Touto ho Syros houtōs hērmēneuse" «e« Meta pezōn trechousa hēttēthēs,» kai pōs antistēnai " hippeusi dynēsę̄? ho de legei, toiouton estin" Hoi geitoneuontes polemioi, Mōaditai, kai ᾿Ammanitai, kai Idoumaioi, kai alpolemousa ekeinois. Pōs toinyn dynēsę̄, phēsin, an- Kata de tēn Hellēnikēn hermēneian "5 houtō noēteon, Hoti ho dia tēn ponērian sou dromos exelyse se, kai tēs ischyos egymnōse " rhōmēs de kai ischyos esterēmenē, pōs dynēsę̄ antistēnai, kai para- ᾿Amphotera de tetheika ta noēmata, tois enteuxomenois protitheis tēn epi tou kreittonos hairesin. Pōs poiēseis en phryagmati tou Iordanou? Ho Syros houtōs eipe᾽ e« Pōs peraseis ton Iordanēn plēmmystratias "' tōn polemiōn to plēthos ekalesen " anemnēse de autous kai tōn epi Iēsou tou Nanē “ hoti Hēnika sou epemeloumēn, ton potamon ekeinon plē m-
5. "Your feet run to wickedness, and they will exhaust you. How will you prepare yourself on horses? And in a land of peace you have trusted?" The Syrian translated this as: "Running with footmen you were defeated; and how will you be able to stand against horsemen?" What he means is this: the neighboring enemies, Moabites, Ammonites, Idumeans and … fighting against them. How then, he says, will you be able to … According to the Greek version it is to be understood thus: that your running after wickedness has exhausted you and stripped you of strength; and deprived of might and strength, how will you be able to resist and … I have set down both meanings, leaving readers the choice of the better. "How will you fare in the roaring of the Jordan?" The Syrian said: "How will you cross the Jordan in flood?" … he called the multitude of the enemy army; and he reminded them of what happened under Joshua son of Nun: that when I was caring for you, that river in flood …
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ς΄. Ὅτι καὶ οἷἶχος " τοῦ πατρός σου, καὶ οὗτοι ἠθέτησάν σε, καὶ αὐτοὶ ἐδόησαν ἐκ τῶν ὁπίσω σου " καὶ δ' οὗτοι 3 αὐτοὶ συγήχθησαν ἐπὶ σοί 55. Πολλοὶ γὰρ, ὡς εἰκὸς, καὶ ἐκ τῶν δέκα, φυλῶν, τῶν ἤδη γεγενημένων αἰχμαλώτων, συνεστρα… τὸ πρὸς σὲ καλά.» Ἑοιοῦτος ἣν ὁ Ῥαψάχης, τῇ Ἑδραίων κεχρημένος φωνῇ, καὶ κατὰ τοῦ Θεοῦ βλασφημῶν " ταῦτα μεταξὺ εἰρηκὼς ὁ προφήτης, τὴν περὶ τοῦ Δεσπότου προφητείαν ἀναλαμδάνει͵,. καὶ τὴν Ἴουδαίων πανωλεθρίαν προαγορεύει, καί φησιν ἐκ προσ-
s΄. Hoti kai hoiichos " tou patros sou, kai houtoi ēthetēsan se, kai autoi edoēsan ek tōn hopisō sou " kai d' houtoi 3 autoi sygēchthēsan epi soi 55. Polloi gar, hōs eikos, kai ek tōn deka, phylōn, tōn ēdē gegenēmenōn aichmalōtōn, synestra… to pros se kala.» Heoioutos hēn ho Rhapsachēs, tę̄ Hedraiōn kechrēmenos phōnę̄, kai kata tou Theou blasphēmōn " tauta metaxy eirēkōs ho prophētēs, tēn peri tou Despotou prophēteian analamdanei͵,. kai tēn Ioudaiōn panōlethrian proagoreuei, kai phēsin ek pros-
6. "For even the house of your father, even these have dealt faithlessly with you, and they have cried out behind you; and they themselves have gathered against you." For many, it seems, even of the ten tribes, who had already been taken captive, joined … "… fair words to you." Such was Rabshakeh, who used the Hebrew language and blasphemed against God. Having said this in between, the prophet takes up again the prophecy about the Master and foretells the utter destruction of the Jews, and says in the person of God:
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ζ', ᾿Εγκαταλέλοιπα τὸν οἶχοόν μου" ἀφῆκα τὴν φκιληρογομίαν μου " ἔδωκα τὴν ἡγαπημένην ψυχὴν μου εὶς χεῖρας ἐχθρῶν αὐτῆς. Τὴν οἰκείαν δεέκχνυ σιν ἀγαθότητα, καὶ τὴν ἐκείνων βδελυρίαν ἐλέγχων 5 διδάσκει " αὐτὸς μὲν γὰρ ἀγαπητιχοῖς κέχρηται ῥήμασι, καὶ ψυχὴν αὑτοῦ ἡγαπημένην τὴν πολεμίαν καλεῖ " ἐκείνη δὲ νὰ δυσμενῶν καὶ ἐπιδούλων ἐργάζεται " τοῦτο γὰρ δηλοῖ τὰ ἑξῆς. ᾿Εγέγετο ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐγ δρυμῷ. ᾿Αντὶ γὰρ. νύμφης θηρίον ἐγένετο, καὶ τὸν νυμφίον κατέφαγεν δ΄. « Ἔδωκεν ἐπ᾽ ἐμὲ τὴν φωνὴν αὑτῆς. » Τὴν τῆς προφητείας ἀλήθειαν διδάσκει τὰ Ἑὐαγγέλια" μανθάνομεν γὰρ ἐκεῖθεν ὡς ἐδόων, « Αἷρε» αἶρε δ΄, σταύρωσον αὐτόν. »---ἰ Διὰ τοῦτο ἐμίσησα αὑτήν. ν» Τῆς τιμωρίας τὸ δίκαιον ἔδειξε.
z', ᾿Enkataleloipa ton oichoon mou" aphēka tēn phkilērogomian mou " edōka tēn hēgapēmenēn psychēn mou eis cheiras echthrōn autēs. Tēn oikeian deekchny sin agathotēta, kai tēn ekeinōn bdelyrian elenchōn 5 didaskei " autos men gar agapētichois kechrētai rhēmasi, kai psychēn hautou hēgapēmenēn tēn polemian kalei " ekeinē de na dysmenōn kai epidoulōn ergazetai " touto gar dēloi ta hexēs. ᾿Egegeto hē klēronomia mou emoi hōs leōn eg drymǭ. ᾿Anti gar. nymphēs thērion egeneto, kai ton nymphion katephagen d΄. « Edōken ep᾽ eme tēn phōnēn hautēs. » Tēn tēs prophēteias alētheian didaskei ta Heuangelia" manthanomen gar ekeithen hōs edoōn, « Haire» aire d΄, staurōson auton. »---i Dia touto emisēsa hautēn. n» Tēs timōrias to dikaion edeixe.
7. "I have forsaken my house, I have left my inheritance; I have given my beloved soul into the hands of her enemies." He shows his own goodness and, by convicting them, teaches their abominableness. For he uses loving words and calls the hostile one his beloved soul; but she does the deeds of enemies and plotters. This is shown by what follows: 8. "My inheritance has become to me like a lion in a forest." For instead of a bride she became a beast, and devoured the bridegroom. "She has uttered her voice against me." The Gospels teach the truth of the prophecy; for we learn from them that they cried: "Away with him, away with him, crucify him." "Therefore I have hated her." He has shown the justice of the punishment.
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θ΄. Μὴ σπήλαιον "6 ὑαίνης ἡ κληρογομία μου ἐμοὶ; ἢ" σπήλαιον κύχιλῳ αὐτῆς; Ἔν τοῖς ἔμπροσθεν ἑρμηνευομένοις “5, σπήλαιον λῃστῶν τὸν ναῦν προσηγόρευσε διὰ τὴν τῶν λειτουργούντων παρανομίαν ἐνταῦθα δὲ σπήλαιον ὑαίνης, οὗ μόνον τὴν πόλιν καλεῖ, ἀλλὰ καὶ τὰ ταύτης κύκλῳ, τουτέστι Ἰουδαίαν " καὶ πάλιν τῆς εἰς αὐτὸν γεγενημένης παρανομίας κατηγορεῖ. Ἐμοὶ γὰρ, φησὶ, ἐγένετο σπήλαιον ὑαίνης. Εἶτα τὸν ἔσχατον αὑτῆς ὄλεθρον προϑεσπίζει. ε« Βαδίσατε “', συναγάγετε ἐπ᾽ αὐτὴν “΄'. πάντα τὰ θηρία τοῦ ἀγροῦ, καὶ ἐλθέτωσαν “' φαγεῖν αὐτὴν. » Τῆς γὰρ οἰκουμένης Ρωμαῖοι τὸ κράτος δεξάμενοι, καὶ τὴν στρατιὰν ἐκ διαφόρων συναγαγόντες ἐθνῶν, τοὺς μὲν κατέσφαξαν, τοὺς δὲ δορυαλώτους ἀπήγαγον. Αἰτίους δὲ τῆς ἀσεδείας τοὺς τοῦ νόμου διδασκάλους γεγενῆσθαί φησιν " ἐπάγει.
th΄. Mē spēlaion "6 hyainēs hē klērogomia mou emoi? ē" spēlaion kychilǭ autēs? En tois emprosthen hermēneuomenois “5, spēlaion lę̄stōn ton naun prosēgoreuse dia tēn tōn leitourgountōn paranomian entautha de spēlaion hyainēs, hou monon tēn polin kalei, alla kai ta tautēs kyklǭ, toutesti Ioudaian " kai palin tēs eis auton gegenēmenēs paranomias katēgorei. Emoi gar, phēsi, egeneto spēlaion hyainēs. Eita ton eschaton hautēs olethron proϑespizei. e« Badisate “', synagagete ep᾽ autēn “΄'. panta ta thēria tou agrou, kai elthetōsan “' phagein autēn. » Tēs gar oikoumenēs Rōmaioi to kratos dexamenoi, kai tēn stratian ek diaphorōn synagagontes ethnōn, tous men katesphaxan, tous de doryalōtous apēgagon. Aitious de tēs asedeias tous tou nomou didaskalous gegenēsthai phēsin " epagei.
9. "Is my inheritance to me a hyena's cave, or a cave around it?" In what was interpreted earlier he called the temple a cave of robbers, because of the lawlessness of those who ministered in it; here he calls a hyena's cave not only the city but also what lies around it, that is, Judea; and again he accuses the lawlessness committed against himself. For to me, he says, it has become a hyena's cave. Then he foretells her final destruction: "Go, gather against her all the beasts of the field, and let them come to devour her." For the Romans, who had received the dominion of the world and gathered their army from various nations, slaughtered some and led others away as captives. He says that the teachers of the law were the cause of the impiety; he adds:
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τ΄. τα΄. Ποιμένες ποιλ.1οἱ διέφθειραν τὸν ἀμπὲλῶνά μου" ἐμόλυναν τὴν μερίδα μου - ἔδωχαγ τὴν μερίδα τὴν ἐπιθυμητήν μου εἷς ἔρημον ἄδατον. ᾿Ἐγεγήθη εἰς ἀξ»αγισμὸν ἀπωλείας "5. Οἱ γὰρ ᾿Αρχιερεῖς, καὶ οἱ Γραμματεῖς, καὶ οἱ Φαρισαῖοι, τὸν εἰ τες. προεξίνησαν τοῖς Ἰουδαίοις τὰ ἐκεῖνα κακά. Καὶ τοῦτο διδάδχε! σαφέστερον "« Δι᾿ ἐμὲ ἐφανίσθη ἀφανισμῷ πᾶσα ἡ γῆ. » Πᾶσαν γῆν τὴν τοῦ Ἰσραήλ φηδι " διὰ γὰρ τὰ εἰς αὐτὸν γεγενημένα, τότε μὲν ὑπὸ τῶν πολεμίων ἔρημος αὐτῶν ἡ χώρα ἐγένετο " νῦν δὲ τῆς ἀοιδίμου μητροπόλεως Ὁ αὐτῶν ἐστέρηνται παντελῶς. « “Ὅτι οὐκ ἔστιν ἀνὴρ τιθέμενος ἐπὶ καρδίαν. » ᾿Αντὶ τοῦ, λογισμοῖς εὐσεβέσιν οὗ χρῶνται.
t΄. ta΄. Poimenes poil.1hoi diephtheiran ton ampelōna mou" emolynan tēn merida mou - edōchag tēn merida tēn epithymētēn mou heis erēmon adaton. ᾿Egegēthē eis ax»agismon apōleias "5. Hoi gar ᾿Archiereis, kai hoi Grammateis, kai hoi Pharisaioi, ton ei tes. proexinēsan tois Ioudaiois ta ekeina kaka. Kai touto didadche! saphesteron "« Di᾿ eme ephanisthē aphanismǭ pasa hē gē. » Pasan gēn tēn tou Israēl phēdi " dia gar ta eis auton gegenēmena, tote men hypo tōn polemiōn erēmos autōn hē chōra egeneto " nyn de tēs aoidimou mētropoleōs Ho autōn esterēntai pantelōs. « “Hoti ouk estin anēr tithemenos epi kardian. » ᾿Anti tou, logismois eusebesin hou chrōntai.
10–11. "Many shepherds have destroyed my vineyard, they have defiled my portion; they have made my desirable portion an untrodden desert; it has become a desolation of destruction." For the chief priests, the scribes and the Pharisees, who … brought those evils upon the Jews. And he teaches this more clearly: "Because of me the whole land has been made desolate with desolation." By "the whole land" he means that of Israel; for because of what was done against him, at that time the country was made desolate by the enemies, and now they have been entirely deprived of their famous metropolis. "For there is no man who lays it to heart." That is: they do not use pious reasonings.
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ιβ΄. Ἑπὶ "' πᾶσαν διεχδολὴν τῆς ἐρήμου ἦλθον ταλαιπωρήσαντες “᾿ ἐν τῇ ἐρήμῳ. Τὴν ἀτραπὸν ὁ Σύρος ἡρμήνευσε" πᾶσαν, φησὶ, τὴν ἔρης μὸν ἐπλήρωσαν ἀτραπῶν “7, ταλαιπωροῦντες, καὶ τοὺς πολεμίους ἀποδιδράσκοντες " ἴδιον γὰρ τῶν κόντων μὴ κεχρῆσθαι ταῖς νενομισμέναις ὁδοῖς.« Ὅτι μάχαιρα Κυρίου καταφάγεται ἀπ᾽ ἄκρου τῆς γῆς ἕως ἄκρου τῆς γῆς οὐκ ἔστιν εἰρήνη πάσῃ Λέγει μὲν καὶ τὰ Ἰουδαίοις συμδάντα, καὶ ἀπ᾽ ἄκρου τῆς γῆς ἕως ἄκρου τῆς γῆς τῆς Ἰσραηλέτιδος. Προλέγει δὲ καὶ τὰ κατὰ διαφόρους καιροὺς ἐπενεχθέντα" τοῖς ἔθνεσι" καθ᾽ ὧν καὶ περὶ τὸ τέλος τῆς προ… ᾿Εσπείρατε " πυροὺς, καὶ ἀκάνθας θεριεῖτε. Παρεγγυᾷ μὴ θαῤῥεῖν τῇ τῆς γῆς εὐχαρπίᾳγ ἀλλὰ τῇ … εὐπραξίᾳ" ὁ γὰρ κακίᾳ χρώμενος ἀκάνθας ἐκ ταύτης τρυγᾷ. ε Οἱ "3" κλῆροι ὑμῶν 15 οὐκ ὠφελήσουσιν ὑμᾶς. » Κλήρους πάλιν τὴν εὐκληρίαν ἐκάλεσεν, ἧ συμδουλεύει μὴ πεποιθέναι, ε Ἠσχύνθητε "" ἀπὸ καυχήσεως ὑμῶν, ἀπὸ ὀνειδισμοῦ ἕναν- «ἰον τοῦ Θεοῦ. ν΄ νομίζετε σεμνύνειν ὑμᾶς, τουτέστι τὸν πλοῦτον, τὴν δυναστείαν, ταῦτα ὑμᾶς κρινομένους παρὰ τῷ Θεῷ αἰσχύνης ἐμπλήσει. ᾿Απολαύσαντες γὰρ τῶν παρ᾽ αὐτοῦ δωρεῶν τοῖς ἐναντίοις ἣμεῖ-
ib΄. Hepi "' pasan diechdolēn tēs erēmou ēlthon talaipōrēsantes “᾿ en tę̄ erēmǭ. Tēn atrapon ho Syros hērmēneuse" pasan, phēsi, tēn erēs mon eplērōsan atrapōn “7, talaipōrountes, kai tous polemious apodidraskontes " idion gar tōn kontōn mē kechrēsthai tais nenomismenais hodois.« Hoti machaira Kyriou kataphagetai ap᾽ akrou tēs gēs heōs akrou tēs gēs ouk estin eirēnē pasę̄ Legei men kai ta Ioudaiois symdanta, kai ap᾽ akrou tēs gēs heōs akrou tēs gēs tēs Israēletidos. Prolegei de kai ta kata diaphorous kairous epenechthenta" tois ethnesi" kath᾽ hōn kai peri to telos tēs pro… ᾿Espeirate " pyrous, kai akanthas therieite. Parengyą mē tharrhein tę̄ tēs gēs eucharpiąg alla tę̄ … eupraxią" ho gar kakią chrōmenos akanthas ek tautēs trygą. e Hoi "3" klēroi hymōn 15 ouk ōphelēsousin hymas. » Klērous palin tēn euklērian ekalesen, hē symdouleuei mē pepoithenai, e Ēschynthēte "" apo kauchēseōs hymōn, apo oneidismou henan- «ion tou Theou. n΄ nomizete semnynein hymas, toutesti ton plouton, tēn dynasteian, tauta hymas krinomenous para tǭ Theǭ aischynēs emplēsei. ᾿Apolausantes gar tōn par᾽ autou dōreōn tois enantiois hēmei-
12. "Over every track of the desert they came, wretched in the desert." The Syrian translated it "path": they filled the whole desert with paths, he says, in their wretchedness, as they fled from the enemies; for it is characteristic of fugitives not to use the usual roads. "For the sword of the Lord will devour from one end of the land to the other end of the land; there is no peace for any flesh." He speaks both of what befell the Jews, "from one end of the land to the other" of the land of Israel, and foretells also what was brought upon the nations at various times; and against these, toward the end of the prophecy, … 13. "Sow wheat, and you will reap thorns." He charges them not to trust in the fruitfulness of the land, but in … good conduct; for he who practices wickedness reaps thorns from it. "Your lots will not profit you." Again he has called good fortune "lots"; he counsels them not to trust in it. "Be ashamed of your boasting, of the reproach before God." What you think gives you dignity, that is, wealth and power, will fill you with shame when you are judged before God. For having enjoyed his gifts, they repaid him with the opposite …
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ιδ', Τάδε 1ὲγει Κύριος περὶ πάντων τῶν γειτόγων τῶν πογηρῶν, τῶν ποιμέγων Ἶ" τῶν ἅπτομέγων τῆς κληρονομίας μου, ἧς ἐμέρισα τῷ Ἰαῷ μου Ἰσραή.1. Ἰδουμαῖοι, καὶ Μωαδῖται, καὶ ᾿Αμμανῖται, καὶ ᾿Αλλόφυλοι, ἀπεχθῶς ἀεὶ καὶ δυσμενῶς Β περὶ Ἰουδαίους διέχειντο᾽ ἐφήσθησαν 75 τοίνυν τὰς ἐπενεχθείσας αὐτοῖς θεασάμενοι συμφοράς " διάτοι τοῦτο προδιδάσχει αὐτοὺς τὴν ἐσομένην τῶν Ἶουδαίων ἀνάκλησιν. Ποιμένας "7 δὲ καλεῖ τοὺς ἐχείνιυν ἄρχοντας. ᾿ Ἰδοὺ ἐγὼ ἀνγασπῶ αὑτοὺς ἀπὸ τῆς γῆς αὐτῶν, καὶ τὸν οἶκον ᾿Ιούδα ἐκδαλῶ ἐκ μέσου αὑτῶν. (ι:)) Καὶ ἔσται μετὰ τὸ ἐκδαλεῖν μὲ αὐτοὺς, ἐπιστρέψω, καὶ ἐλεήσω αὐτοὺς, καὶ κατριχεῶ αὖτοὺς " ἕχαστον εἰς τὴν κληρονομίαν αὐτοῦ, καὶ ὅχαστον εἷς τὴν γῆν αὐτοῦ. Διὰ τούτων τὴν ἐπὶ Κύρου καὶ Δαρείου γεγενημένην ἐπάνοδον προθεσπίσας, καὶ τὰ μετὰ ταῦτα ἐσόμενα προδιδάσχει. ἱ τς", ιζ', Καὶ ἔσται ἐὰν διδάσχογτες Ο τὴν ὁδόν μου τὸν λαόν μου, τοῦ ὀμνύξιν τῷ ὀνόματί μου, ζῇ Κύριος, καθὼς ἐδίδαξαν τὸν λαόν μου ὀμνύειν ἐν τῇ δ' Βάαλ, καὶ οἰχοδομηθήσονται ἐν μέσῳ τοῦ λαοῦ μου. Ἐὰν δὲ μὴ " ἐπι» στρέψωσιν, ἐξαρῶ τὸ ἔθνος ἐκεῖνο ἐξάρσει καὶ ἀπωλείᾳ, φησὶ Κύριος 5". Εἶπε "' καὶ τὴν παντελῆ τοῦ Ἰουδαίων ἔθνου, ἀποδολήν. « Ἑξαρῶ γὰρ τὸ ἔθνος ἐκεῖνο ἐξάρσει καὶ ἀπωλείᾳ, φησὶ δ Κύριος. »
id', Tade 1egei Kyrios peri pantōn tōn geitogōn tōn pogērōn, tōn poimegōn I" tōn haptomegōn tēs klēronomias mou, hēs emerisa tǭ Iaǭ mou Israē.1. Idoumaioi, kai Mōaditai, kai ᾿Ammanitai, kai ᾿Allophyloi, apechthōs aei kai dysmenōs B peri Ioudaious diecheinto᾽ ephēsthēsan 75 toinyn tas epenechtheisas autois theasamenoi symphoras " diatoi touto prodidaschei autous tēn esomenēn tōn Ioudaiōn anaklēsin. Poimenas "7 de kalei tous echeiniyn archontas. ᾿ Idou egō angaspō hautous apo tēs gēs autōn, kai ton oikon ᾿Iouda ekdalō ek mesou hautōn. (i:)) Kai estai meta to ekdalein me autous, epistrepsō, kai eleēsō autous, kai katricheō autous " hechaston eis tēn klēronomian autou, kai hochaston heis tēn gēn autou. Dia toutōn tēn epi Kyrou kai Dareiou gegenēmenēn epanodon prothespisas, kai ta meta tauta esomena prodidaschei. hi ts", iz', Kai estai ean didaschogtes O tēn hodon mou ton laon mou, tou omnyxin tǭ onomati mou, zę̄ Kyrios, kathōs edidaxan ton laon mou omnyein en tę̄ d' Baal, kai oichodomēthēsontai en mesǭ tou laou mou. Ean de mē " epi» strepsōsin, exarō to ethnos ekeino exarsei kai apōleią, phēsi Kyrios 5". Eipe "' kai tēn pantelē tou Ioudaiōn ethnou, apodolēn. « Hexarō gar to ethnos ekeino exarsei kai apōleią, phēsi d Kyrios. »
14. "Thus says the Lord concerning all the evil neighbors, the shepherds who touch my inheritance, which I allotted to my people Israel." The Idumeans, Moabites, Ammonites and Philistines were always hostile and ill-disposed toward the Jews, and they rejoiced to see the calamities brought upon them. For this reason he teaches them beforehand the coming recall of the Jews. He calls their rulers shepherds. "Behold, I will pluck them up from their land, and I will cast out the house of Judah from among them. 15. And after I have cast them out, I will turn and have mercy on them, and I will settle them, each in his inheritance and each in his land." Having foretold by these words the return that took place under Cyrus and Darius, he also teaches beforehand what was to come after it. 16–17. "And it shall be, if they teach my people my way, to swear by my name, As the Lord lives, as they taught my people to swear by Baal, they will be built up in the midst of my people. But if they do not turn back, I will uproot that nation with uprooting and destruction, says the Lord." He has spoken also of the complete rejection of the nation of the Jews: "For I will uproot that nation with uprooting and destruction, says the Lord."
Chapter 13
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Μετὰ ταῦτα κελεύεται ὁ προφήτης περίζωμα λι» νοῦν πριάμενος, καὶ τῇ ὀσφύϊ περιθεὶς, παρὰ τὸν Εὐφράτην ποταμὸν τοῦτο χαταχρύψαι, καὶ τὸ χελευπεπλήρωχεν. Ἡμερῶν δὲ πλείστων οἱ καὶ πεποίηκε πάλιν, ὅπερ ὁ Δεσπότης αὑτῷ προσἔταξε. Καὶ λαδὼν ἐν ταῖς χερσὶν αὐτοῦ, εὗρε διἐφθαρμένον, καὶ εἰς πᾶσαν ἄχρηστον χρῆσιν. Εἶτα ἀκούει λέγοντος τοῦ Δεσπότου "
Meta tauta keleuetai ho prophētēs perizōma li» noun priamenos, kai tę̄ osphyï peritheis, para ton Euphratēn potamon touto chatachrypsai, kai to cheleupeplērōchen. Hēmerōn de pleistōn hoi kai pepoiēke palin, hoper ho Despotēs hautǭ prosetaxe. Kai ladōn en tais chersin autou, heure diephtharmenon, kai eis pasan achrēston chrēsin. Eita akouei legontos tou Despotou "
After this the prophet is commanded to buy a linen loincloth, put it around his loins, and hide it by the river Euphrates; and he fulfilled the command. After very many days he did again what the Master had commanded him; and taking it in his hands, he found it ruined and useless for any purpose. Then he hears the Master saying:
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θ΄, υ. Οὕτω φθερῶ τὴν ὕθριν Ἰούδα, καὶ τὴν ὕδριν ᾿Ιερουσαλὴμ, τὴν "' πολλὴν ταύτην ὕδριν. ᾿ τὸν λαὸν τοῦτον τὸν πονηρόν" τοὺς μὴ βουλομένους ὑπακχούειν τῶν λόγων μου, καὶ 55 ποῥευομένους ἐν τῇ εὐθύτητι τῆς καρδίας αὐτῶν τῆς πονηρᾶς, καὶ πορευομένους ὀπίσω θεῶν «“Ἰοτρίων, τοῦ δουλεύειν αὐτοῖς, καὶ προσκυνεῖν αὑτοῖς " καὶ ἔσονται ὡς τὸ περίζωμα τοῦτο, ὃ οὐ χρησθήσεται ἔτι "5 εἰς οὐθέν. Διὰ τούτων τὴν ἐν Βαδυλῶνι σημαίνει διατριδήν' ὁ γὰρ Εὐφράτῆς μέσον ἐχείνην διατέμνει τὴν πόλιν" παρὰ δὲ τὸν Εὐφράτην ἐν τῇ τρυμαλιᾷ τῆς πέτρας προσετάχθη τὸ περίζωμα καταχρύψαι " τρυμαλιὰν δὲ τῆς πέτρας τὴν Βαλδυλῶνα καλεῖ -ἐκεῖ δὲ ὧν ἄχρηστος ἣν ὁ λαὸς, οὐκέτι λαὸς Θεοῦ χρηματίζων, οὐδὲ καθ᾽ ἑαυτὸν πολιτευόμενος, οὐδὲ τὰς κατὰ νόμον λατρείας ἐπιτελῶν" ἀλλ᾽ ἦν ἄχρηστος, ὡς τὸ διαφθαρὲν ἐκεῖνο περίζωμα. Διὰ μέντοι τῶν ἑξῆς, καὶ τοῦ ᾿περιζώματος ἑρμηνεύει τὴν χρείαν.
th΄, y. Houtō phtherō tēn hythrin Iouda, kai tēn hydrin ᾿Ierousalēm, tēn "' pollēn tautēn hydrin. ᾿ ton laon touton ton ponēron" tous mē boulomenous hypakchouein tōn logōn mou, kai 55 porheuomenous en tę̄ euthytēti tēs kardias autōn tēs ponēras, kai poreuomenous opisō theōn «“Iotriōn, tou douleuein autois, kai proskynein hautois " kai esontai hōs to perizōma touto, ho ou chrēsthēsetai eti "5 eis outhen. Dia toutōn tēn en Badylōni sēmainei diatridēn' ho gar Euphratēs meson echeinēn diatemnei tēn polin" para de ton Euphratēn en tę̄ trymalią tēs petras prosetachthē to perizōma katachrypsai " trymalian de tēs petras tēn Baldylōna kalei -ekei de hōn achrēstos hēn ho laos, ouketi laos Theou chrēmatizōn, oude kath᾽ heauton politeuomenos, oude tas kata nomon latreias epitelōn" all᾽ ēn achrēstos, hōs to diaphtharen ekeino perizōma. Dia mentoi tōn hexēs, kai tou ᾿perizōmatos hermēneuei tēn chreian.
9–10. "Thus I will destroy the pride of Judah and the pride of Jerusalem, this great pride; this evil people, who refuse to hear my words, and walk in the straightness of their evil heart, and walk after other gods to serve them and to worship them; and they will be like this loincloth, which will no longer be of use for anything." By these words he indicates the sojourn in Babylon; for the Euphrates cuts through the middle of that city, and it was beside the Euphrates, in the cleft of the rock, that he was commanded to hide the loincloth. He calls Babylon the cleft of the rock. There the people was useless: no longer called the people of God, nor living under its own constitution, nor performing the worship of the law; it was useless, like that ruined loincloth. Through what follows, however, he also explains the use of the loincloth.
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ια΄. Καθάπερ γὰρ χοιλιλᾶται τὸ περίζωμα πρὸς" τὴ» ὀσξὺν τοῦ ἀνθρώπου, οὕτως ἐκόλιἫλησα πρὸς ἐμαυτὸν τὸν οἶκον Ἰσραὴμῖ, καὶ πάντα τὸν οἶκον Ἰούδα, “1έγει Κύριος, τοῦ γενέσθαι μοι εἰς ᾿ ὀνομαστὸν", καὶ εἰς καύχημα, καὶ δὶς δόξαν " καὶ οὐκ ἤκουσάν μου. Τὴν ὑπερδολὴν τῆς ἀγαθότητος διὰ τῶν εἰρημένων ἐδήλωσε, καὶ τῆς συναφείας τὸν τρόπον ἐδίδαξε, καὶ ὅτι αὐτὸς μὲν ἠδουλήθη περιφανεῖς αὐτοὺς καὶ περιδλέπτους ἀποφῆναι, αὖ- ᾿ φοὶ δὲ διὰ τῆς παρανομίας ἐπεσπάσαντο τὰ ὀνείδη. ᾿ … Οὕτω καὶ διὰ τῶν πραγμάτων τὴν προφητείαν Ῥδιηδάβένος,
ia΄. Kathaper gar choililatai to perizōma pros" tē» osxyn tou anthrōpou, houtōs ekoliĒlēsa pros emauton ton oikon Israēmi, kai panta ton oikon Iouda, “1egei Kyrios, tou genesthai moi eis ᾿ onomaston", kai eis kauchēma, kai dis doxan " kai ouk ēkousan mou. Tēn hyperdolēn tēs agathotētos dia tōn eirēmenōn edēlōse, kai tēs synapheias ton tropon edidaxe, kai hoti autos men ēdoulēthē periphaneis autous kai peridleptous apophēnai, au- ᾿ phoi de dia tēs paranomias epespasanto ta oneidē. ᾿ … Houtō kai dia tōn pragmatōn tēn prophēteian Rhdiēdabenos,
11. "For as the loincloth clings to the loins of a man, so I made the house of Israel and the whole house of Judah cling to me, says the Lord, to be for me a renowned people, and a boast, and a glory; and they did not listen to me." By these words he has shown the excess of his goodness and taught the manner of the union: that he wished to make them illustrious and admired, but they drew reproaches upon themselves through their lawlessness. … So too, through deeds, … the prophecy.
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ιβ΄, ιγ΄. Τάδε «1έγει Κύριος ὅ Θεὲς ᾿Ισραή " Πᾶς ἀσκὸς πληρωθήσεται οἴνου. Καὶ ἔσται, ἐὰν, δἵπωσι πρὸς σὲ, Μὴ γγόντες οὐ γγωσόμεθά, ὅτι κἀς ἀσκὸς ᾿πληρωθήσεται οἵγου; Καὶ ἐρεῖς χρὸς αὐτούς" Τάδε «1έγει Κύριος" ᾿Ιδοὺ ἐγὼ πληρῶ πάντας" τοὺς κατοικοῦντας τὴν γῆν ταύτην, καὶ τοὺς βασιλεῖς τοὺς καθημένους υἱοὺς τοῦ Δαθὶδ ἐπὶ θρόνου αὑτοῦ. Εἶτα λέγει " Καὶ τοὺς προφήτας καὶ τοὺς ἱερέας, καὶ" παγτα τὸν λαὸν, μεθύσματος. Καὶ διδάσκων τί τὸ μέθυσμα » ἐπήγαγὲν ᾿
ib΄, ig΄. Tade «1egei Kyrios ho Thees ᾿Israē " Pas askos plērōthēsetai oinou. Kai estai, ean, dipōsi pros se, Mē ngontes ou ngōsometha, hoti kas askos ᾿plērōthēsetai hoigou? Kai ereis chros autous" Tade «1egei Kyrios" ᾿Idou egō plērō pantas" tous katoikountas tēn gēn tautēn, kai tous basileis tous kathēmenous huious tou Dathid epi thronou hautou. Eita legei " Kai tous prophētas kai tous hiereas, kai" pagta ton laon, methysmatos. Kai didaskōn ti to methysma » epēgagen ᾿
12–13. "Thus says the Lord God of Israel: Every jar will be filled with wine. And it shall be, if they say to you: Do we not surely know that every jar will be filled with wine? you shall say to them: Thus says the Lord: Behold, I fill all the inhabitants of this land, and the kings, the sons of David, who sit on his throne." Then he says: "and the prophets and the priests and all the people, with drunkenness." And teaching what the drunkenness is, he added:
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ιδ΄. Καὶ διασχορπιῶ αὐτοὺς, ἄνδρα καὶ τὸν ᾿ἀδελιὸν αὐτοῦ καὶ τοὺς πατέρας αὑτοῦ", καὶ ᾿τοὺς υἱοὺς αὐτοῦ " ἐπὶ τὸ αὐτὸ, λέγει Κύριος. ᾿ Καὶ δεικνὺς καὶ τὸ τῆς ὀργῆς ἀμετάδλητον, ἐπ- ᾿ ἤγαγεν " « Οὐκ ἐπιποθήσω καὶ οὐ φείσομαι, καὶ ᾿ οὐκ οἰκτειρήσω" ἀπὸ διαφθορᾶς αὐτῶν, » ἀντὶ τοῦ; «διαφθορὰν αὐτῶν. » Μέθυσμα τοίνυν τὴν τιμωρίαν ἐκάλέσε " καὶ γὰρ ὁξ ταῖς μεγίσταις περιπέπτοντες ῃ ᾿ ᾿συμφοράϊς Χεκαρωμένοις ἐοίκασι, διὰ τὴν τοῦ πά-
id΄. Kai diaschorpiō autous, andra kai ton ᾿adelion autou kai tous pateras hautou", kai ᾿tous huious autou " epi to auto, legei Kyrios. ᾿ Kai deiknys kai to tēs orgēs ametadlēton, ep- ᾿ ēgagen " « Ouk epipothēsō kai ou pheisomai, kai ᾿ ouk oikteirēsō" apo diaphthoras autōn, » anti tou? «diaphthoran autōn. » Methysma toinyn tēn timōrian ekalese " kai gar hox tais megistais peripeptontes ę̄ ᾿ ᾿symphoraïs Chekarōmenois eoikasi, dia tēn tou pa-
14. "And I will scatter them, a man and his brother, and their fathers and their sons together, says the Lord." And showing that his anger is unchangeable, he added: "I will not long for them, and I will not spare, and I will not pity them, to save them from their destruction," that is, I will bring their destruction. He has called the punishment drunkenness; for those who fall into the greatest calamities are like men stupefied, because of the excess of their suffering …
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ιε΄, ᾿Ακούσαξε, καὶ ἐνωτίσασθε, καὶ μὴ ἐπαίρεσθὲ᾽ ὅτι Κύριος "ἐλάλησε. ἡαύσασθε τῆς θραεἰδὶ : μον … δέξασθε τὰ λεγόμενα. ις΄, Δότε τῷ Κυρίῳ Θεῷ ἡμῶν δόξαν, πρὸ τοῦ συσκοτάσαι, καὶ πρὸ τοῦ προσκόψαι πέδας ὑμῶν δια τ. ρίας καιρόν. Τοῦτο καὶ ὁ θεῖος ᾿Απόστολος παραινεῖ" οὖν ὡς καιρὸν ἔχομεν, ἐργαζώμεθα τὸ ἀγαθόν.» « Καὶ ἀναμενεῖτε εἰς φῶς, καὶ ἐκεῖ 5" σκιὰ θανάτου, καὶ τεθήσεσθε " εἰς σκότος.» Ἐν αὐτῇ γὰρ τῇ τιμωρίᾳ παρακαλοῦντες φιλανθρωπίας οὐ τεύξεσθε. ιξ'. Καὶ ξὰν μὴ ἀκούσητε, κεχρυμμέγνως …σεται ἡ Ψυχὴ ὑμῶν ἀπὸ προσώπου ζόρεως- καὶ͵ … ὑμῶν δάκρυα, ὅτι συνετρίδη τὸ ποίμνιον Κυ… αἰνίττεται τῶν κακῶν' δουλεύοντες γὰρ τοῖς πολεμίοις, οἴδι τοῦτο πράξετε. Παρακελεύεται δὲ καὶ τῷ βασιλεῖ, καὶ τοῖς ἄρχουσιν, ὀλοφύρεσθαι τὰς τῶν πραγμάτων μεταβολάς " ἀναμιμνήσκει δὲ καὶ τῶν ἤδη γεγενγ μένων. χω ποι σεν" ἀποικίαν τελείαν. ᾿Ανδραποξισμόν ὃ. Πολλὰς γὰρ τῆς Ἰουδαίας πόλεις Σεναχηρεὶμ ἐξηνδραπόδισε" ταῦτα δὲ, φησὶν, ὑπέμειναν ποινὴν τίνοντες ὧν ἐπλημμέλησαν. Κελεύει δὲ καὶ τῇ Ἱερουσαλὴμ τῶν ἐρχομένων ἀπὸ βοῤῥᾶ πολεμίων ἰδεῖν τὸ πλτθος, καὶ ἐπιλέγει " ε Ποῦ ἔστι τὸ ποίμνιον ὃ ἐδόθη σοι πρότῆς δόξης σου"; » ᾿Αντὶ τοῦ, τῶν οἰκητόρων τὸ πλῆθος.
ie΄, ᾿Akousaxe, kai enōtisasthe, kai mē epairesthe᾽ hoti Kyrios "elalēse. hēausasthe tēs thraeidi : mon … dexasthe ta legomena. is΄, Dote tǭ Kyriǭ Theǭ hēmōn doxan, pro tou syskotasai, kai pro tou proskopsai pedas hymōn dia t. rias kairon. Touto kai ho theios ᾿Apostolos parainei" oun hōs kairon echomen, ergazōmetha to agathon.» « Kai anameneite eis phōs, kai ekei 5" skia thanatou, kai tethēsesthe " eis skotos.» En autę̄ gar tę̄ timōrią parakalountes philanthrōpias ou teuxesthe. ix'. Kai xan mē akousēte, kechrymmegnōs …setai hē Psychē hymōn apo prosōpou zoreōs- kai͵ … hymōn dakrya, hoti synetridē to poimnion Ky… ainittetai tōn kakōn' douleuontes gar tois polemiois, oidi touto praxete. Parakeleuetai de kai tǭ basilei, kai tois archousin, olophyresthai tas tōn pragmatōn metabolas " anamimnēskei de kai tōn ēdē gegeng menōn. chō poi sen" apoikian teleian. ᾿Andrapoxismon ho. Pollas gar tēs Ioudaias poleis Senachēreim exēndrapodise" tauta de, phēsin, hypemeinan poinēn tinontes hōn eplēmmelēsan. Keleuei de kai tę̄ Hierousalēm tōn erchomenōn apo borrha polemiōn idein to pltthos, kai epilegei " e Pou esti to poimnion ho edothē soi protēs doxēs sou"? » ᾿Anti tou, tōn oikētorōn to plēthos.
15. "Hear, and give ear, and do not be lifted up, for the Lord has spoken." Cease from your arrogance … and receive what is said. 16. "Give glory to the Lord our God before it grows dark, and before your feet stumble …" … time … The divine apostle too exhorts this: "So then, as we have time, let us do good." "And you will wait for light, and there will be the shadow of death, and you will be placed in darkness." For in the very time of punishment, though you entreat, you will not obtain his love for humankind. 17. "And if you do not listen, your soul will weep in secret before your pride, and your eyes will shed tears, for the flock of the Lord …" He hints at the … of the evils; for when you are in servitude to the enemies, you will do this … He bids the king too and the rulers lament the reversal of their affairs; and he reminds them also of what had already happened … a complete deportation. Enslavement: for Sennacherib enslaved many cities of Judea; and they endured this, he says, paying the penalty for their offenses. He bids Jerusalem too see the multitude of the enemies coming from the north, and adds: "Where is the flock that was given to you, the flock of your glory?" That is, the multitude of your inhabitants.
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χα'. Τί ἐρεῖς, ὅταν ἐπισκέπτωνταί σε; Τουτέστιν οἱ πολέμιοι. « Καὶ σὺ ἐδίδαξας αὐτοὺς ἐπὶ σὲ μαθή… Σύρων, ᾿Ασσυρίους εἰς συμμαχίαν ἐκάλεσαν, δέον τοῦ Θεοῦ ζητῆσαι τὴν πρόνοιαν. ε Ὠδῖνες χαθέξουτε σε καθὰ γυναῖκα τίκτουσαν, ν Τὸ μέγεθος τῆς ὀδύνης … χϑ΄, Καὶ ἐὰν εἴπῃς ἐν τῇ καρδίᾳ σου" Διατί ἁπήγντησέ μοι ταῦτα; Διὰ τὸ πλῆθος τῆς ἀδικίας σου ἀγεκαιύφρθῃ τὰ ὀπίσθιά σου παραδειγματισθῆναι" τὰς πτέρνας σου. Καταισχύνει τοὺς τοῦτο ὑπομένοντας ἡ τοιαύτη γύμνωσις. Λέγει τοίνυν, Ὅτι οὐ " τὰ πλημμελήματα καὶ ταύτας σοι τὰς συμφορὰς ἀπεκύησεν; εἰ κγ΄. Εἰ ἀλλάξει Αἰθίοψ τὸ δέρμα αὑτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὑτῆς. καὶ ὑμεῖς δυνήεὖ ποιῆσαι, μεμαθηκότες κακά. ᾿Αληθὴς ἄρα ὁ λόγος, ὅτι τὸ ἔθος δευτέρα φύσις. Τοῖς γὰρ φυσικοῖς τὰ γνωμιχὰ τῷ μακρῷ ἔθε: πάντα " συν- … δ) φερομένων ᾿", Λέγει δὲ καὶ τῶν ἁμαρτημάτων αὐτῆς τὸ πλῆθος, ἀκολασίαν, καὶ θρασύτητα, καὶ εἰδώλων ὅθεν ἐπήγαγεν " « Ἐπὶ τῶν βουνῶν, καὶ ἐν τοῖς ἀγροῖς ἑώρακα τὰ βδελύγματά σου. ν Εἶτα θρηνητι- χῶς, « Οὐαί σοι, Ἱερουσαλὴμ, ὅτι 15 οὐκ ἐχαθαρίσθης ὀπίσω μου! ἕως τίνος ἔτι :ν Πολλὰς γὰρ παρανομίας πολμήσασα μεταμελείᾳ χρήσασθαι: οὐκ ἠθέλησας" … ἐπάξω. Ὕλμεινον μὲν οὖν κατὰ τοὺς θείου; πολιτεύΞ- σθαι νόμου" ἐπειδὴ δὲ ἀνθρώπου: ὄντας καὶ πταίειν εἰκὸς, κεχρῆσθαι προσήκει τοῖς τῆς μεταμελείας φαρμάχοις, καὶ δ'ὰ τούτων τὸν κριτὴν ἰλεοῦσθαι, καὶ τῶν ἠπειλημένων κολάσεων τὴν πεῖραν διαφυγεῖν. Ὧν καὶ ἡμεῖς ἀπείρατοι διαμείνοιμεν, χάριτι καὶ φιανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα καὶ τὸ κράτος, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺ: αἰῶνας τῶν αἰώνων. ᾿Αμήν.
cha'. Ti ereis, hotan episkeptōntai se? Toutestin hoi polemioi. « Kai sy edidaxas autous epi se mathē… Syrōn, ᾿Assyrious eis symmachian ekalesan, deon tou Theou zētēsai tēn pronoian. e Ōdines chathexoute se katha gynaika tiktousan, n To megethos tēs odynēs … chϑ΄, Kai ean eipę̄s en tę̄ kardią sou" Diati hapēgntēse moi tauta? Dia to plēthos tēs adikias sou agekaiyphrthę̄ ta opisthia sou paradeigmatisthēnai" tas pternas sou. Kataischynei tous touto hypomenontas hē toiautē gymnōsis. Legei toinyn, Hoti ou " ta plēmmelēmata kai tautas soi tas symphoras apekyēsen? ei kg΄. Ei allaxei Aithiops to derma hautou, kai pardalis ta poikilmata hautēs. kai hymeis dynēeu poiēsai, memathēkotes kaka. ᾿Alēthēs ara ho logos, hoti to ethos deutera physis. Tois gar physikois ta gnōmicha tǭ makrǭ ethe: panta " syn- … d) pheromenōn ᾿", Legei de kai tōn hamartēmatōn autēs to plēthos, akolasian, kai thrasytēta, kai eidōlōn hothen epēgagen " « Epi tōn bounōn, kai en tois agrois heōraka ta bdelygmata sou. n Eita thrēnēti- chōs, « Ouai soi, Hierousalēm, hoti 15 ouk echatharisthēs opisō mou! heōs tinos eti :n Pollas gar paranomias polmēsasa metameleią chrēsasthai: ouk ēthelēsas" … epaxō. Hylmeinon men oun kata tous theiou? politeuX- sthai nomou" epeidē de anthrōpou: ontas kai ptaiein eikos, kechrēsthai prosēkei tois tēs metameleias pharmachois, kai d'a toutōn ton kritēn ileousthai, kai tōn ēpeilēmenōn kolaseōn tēn peiran diaphygein. Hōn kai hēmeis apeiratoi diameinoimen, chariti kai phianthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa kai to kratos, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tou: aiōnas tōn aiōnōn. ᾿Amēn.
21. "What will you say when they visit you?" That is, the enemies. "And you yourself taught them against you …" … of the Syrians, they called the Assyrians to their aid, when they ought to have sought God's providence. "Pangs will seize you like a woman giving birth." The greatness of the pain … 22. "And if you say in your heart: Why have these things befallen me? Because of the multitude of your iniquity your back parts have been uncovered, that your heels might be made an example." Such stripping puts to shame those who endure it. So he says: Was it not your offenses that gave birth to these calamities for you? 23. "If an Ethiopian will change his skin, and a leopard its spots, then you too will be able to do good, having learned evil." True, then, is the saying that habit is a second nature; for by long habit all things of choice … with the natural … He tells also the multitude of her sins: licentiousness, rashness, and … of idols; whence he added: "On the hills and in the fields I have seen your abominations." Then, in lament: "Woe to you, Jerusalem, for you have not been cleansed to follow after me! How long yet?" For having dared many lawless deeds, you would not make use of repentance … I will bring. It would be better, then, to live according to the divine laws; but since, being human, we are likely to stumble, it is fitting to use the remedies of repentance, and through them to propitiate the Judge and escape experiencing the punishments that are threatened. May we too remain without experience of them, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory and power to the Father, with the all-holy Spirit, now and always, and to the ages of ages. Amen.
Chapter 14
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α΄, Καὶ ἐγένετο (1όγος Κυρίου πρὸς “Ἱερεμίαν … παιδείας, ἵνα τῆς πονηρίας ἀναχόψῃ τὸν δρόμον. Διηγεῖται δὲ ὁ προφήτης τοὺς θρήνους, καὶ τὰς ὄλο- φύρσεις, τὰς δι᾽ ἀνομδρίαν γεγενημένας. Λέγει γὰρ ἐπιλελοιπέναι καὶ τὰς πηγὰς, καὶ τὰ φρέατα, καὶ πὰ ἐκ τῶν ὅμδόοων συστήματα " ἢκολούθησε δὲ καὶ ἡ τῆς γῆς ἀκαρπία, καὶ τὰ κτήνη δὲ οὐ τὰ ἥμερα μὖνον, ἀλλὰ καὶ τὰ ἄγρια, τοῦ πάθους μετέλα- κεν. ἽἝωροι γὰρ, φησὶν, ἐν ἀγρῷ ἕτεκον, καὶ ἐγκατέλιπον, ὅτι οὐκ ἦν βοτάνη. … Τοῦτο δὲ καὶ ἄνθρωπο! ποιοῦσ: διψῶντες, ταῖς. τῶν ἀνέμων αὔραις τὸ θερμὸν χαταψύχοντες, Εἶτα Ὁ ᾿ ὁ προφήτης ἱκετείαν προσφέρει, καὶ τῶν κοινῶν ἁμαρτημάτων ἀναμιμνήσχεται, καὶ ταύτῃ τὸν θεὸν μαροδία
a΄, Kai egeneto (1ogos Kyriou pros “Hieremian … paideias, hina tēs ponērias anachopsę̄ ton dromon. Diēgeitai de ho prophētēs tous thrēnous, kai tas olo- phyrseis, tas di᾽ anomdrian gegenēmenas. Legei gar epileloipenai kai tas pēgas, kai ta phreata, kai pa ek tōn homdooōn systēmata " ēkolouthēse de kai hē tēs gēs akarpia, kai ta ktēnē de ou ta hēmera mynon, alla kai ta agria, tou pathous metela- ken. HiEōroi gar, phēsin, en agrǭ hetekon, kai enkatelipon, hoti ouk ēn botanē. … Touto de kai anthrōpo! poious: dipsōntes, tais. tōn anemōn aurais to thermon chatapsychontes, Eita Ho ᾿ ho prophētēs hiketeian prospherei, kai tōn koinōn hamartēmatōn anamimnēschetai, kai tautę̄ ton theon marodia
1. "And the word of the Lord came to Jeremiah concerning the drought …" … as discipline, so as to cut short the course of wickedness. The prophet describes the laments and the wailing that came about through the lack of rain. For he says that the springs and the wells and the reservoirs filled by rain have failed; the barrenness of the land followed, and the animals, not only the tame but also the wild, shared in the suffering. "For hinds," he says, "gave birth in the field and abandoned their young, because there was no grass." … Men too do this when they are thirsty, cooling their heat in the breezes of the winds. Then the prophet offers supplication and recalls the common sins, and by this … God.
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η΄, Ὑπομονὴ "5 Ἰσραὶ,ῖ, σώζεις ἐν χαιρῷ κακῶν. Παρὰ σοῦ γὰρ τὸν ἔλεον προσμένομεν ἅπαντες. … αὐτόχθων ἐκκλίνων εἰς χατάλυμα; » Τὸ εὡς αὐτόχθων, », ὁ Σύρους, « ὡς ὁδίτης, ) ἡρμήνευσς. Τί δήποτε, φησὶ, παρορᾷς ἡμᾶς καὶ ἔοικας παροίκῳ χαταφρονοῦντι τῶν οἰχημάτων, ὡς ἀλλοτρίων, ἐν οἷς οἰκεῖ, καὶ ὀδίτῃ παριόντι, καὶ τῶν κατὰ τὴν ὁδὸν οὐκ ἐπιμελουμένῳ; 9΄. Μὴ ἔσῃ ὥσπερ ἄνθρωπος ὑπνῶν "ἦ, καὶ " ἀνὴρ οὐ δυνάμενος σώζειν; Οὔτε ὁ καθεύδων τῶν παρακαλούντων ἀκούει, καὶ ὁ ἀσθενείᾳ συνεζευγμένος ἐπαμύνειν οὐ δύναται. ᾿Αντὶ τοῦ " Μὴ ἀναδάλλῃ τὸν ἔλεον " καὶ γὰρ δύνασαι, καὶ ἐγρήγορας, καὶ πανταχοῦ πάρει, καὶ τοῖς πᾶσι παρίστασαι. Τοῦτο γὰρ ἐπήγαγε " « Καὶ σὺ ἐν ἡμῖν εἶ, Κύριε, καὶ τὸ ὄνομά σου ἐπικέκληται ἐφ᾽ ἡμᾶς " μὴ ἐπιλάθῃ "ἢ ἡμῶν. » Β Τίθησι δὲ καὶ τὴν παρὰ τοῦ Θεοῦ δοθεῖσαν ἀπό-. χρίσιν " ὕ. Ἠγάπησαν κινεῖν ᾿ πόδας αὑτῶν, καὶ οὐκ ἐφείσαντο. ν" Τουτέστιν εἰς τὴν τῆς πονηρίας ὁδόν" τοῦτο γὰρ διδάσκει καὶ τὰ ἐπιφερόμενα. « Καὶ ὁ Θεὸς οὐκ εὐδόκησεν ἐν αὑτοῖς. » Λέγει δὲ ὅτι καὶ τῶν ἀδικιῶν αὐτῶν τὴν μνήμην ποιήσεται, καὶ δίκας αὖποὺς ὧν ἐσέδησαν πράξεται. Παρεγγυᾷ δὲ καὶ τῷ προφήτῃ, τὰς ὑπὲρ αὐτῶν προσευχὰς μὴ ποιήσασθαι, καὶ φάσκει μήτε τῇ νηστείᾳ αὑτῶν προσέξειν, μῆτε τὰ; ὑπ αὐτῶν προσφερομένας δέξασθα: θυσίας, ἀλλὰ λιμῷ καὶ λοιμῷ, καὶ σφαγῇ παραδώσειν. Τούτων ἀκούσας ὁ προφήτης τῶν ψευδοπροφητῶν τὰς κροῤῥήσεις προφέρει, καί φησιν ἐκείνους τὰ ἕναντία ") προλέγειν, καὶ εἰρήνην αὐτοῖς ὑπισχνεῖσθαι, καὶ ( ἀγαθῶν ἀφθονίαν. ᾿Αλλὰ πάλιν ὁ Δεσπότης τῷ ποῦφήτῃ φησὶ, ψευδῆ προλέγειν ἐκείνους, οὐ θεῖοις λόγοις διακονοῦντας, οὐδὲ ὄργανα τῆς χάριτος γενομένους, ἀλλ᾽ ἅπερ ἐθέλουσι φθεγγομένους. « Οὐκ ἐνετειλάμην γὰρ αὐτοῖς, φησὶ, καὶ οὐκ ἐλάλησα πρὸς αὐτοὺς, ὅτι ὁράσεις ψευδεῖς, καὶ μαντείας, καὶ οἰωνίσματα "5, καὶ προαιρέσεις καρδίας αὐτῶν οὗτοι προφητεύουσιν ὑμῖν ᾽ν. » Ὁράσεις τὰ ἐνύπνια καλεῖ, οἱωνίσματα δὲ τὰς ὀρνεοσχοπίας". μαντείας δὲ τὰ ἐξ ἐνεργείας δαιμόνων " προαιρέσεις δὲ καρδίας, τὴν ἀπὸ τῶν λογισμῶν ἐξαπάτην. Εἴτα τούτοις αὐτοῖς ἀπειλεῖ καὶ τὴν ἐξ ἀῤῥωστίας τελευτὴν, καὶ τὴν ἐν πολέμῳ σφαγήν. « Ἐν" θανάτῳ γὰρ, φησὶ, νοσερῷ ἀποθανοῦνται "., καὶ ἐν ῥομφαίᾳ " καὶ λιμῷ τελευτήσουσι. ν» Σὺν δὲ τούτοις καὶ οἱ τοῖς τούτων ἀκολουθήσαντες λόγοις. Οὐκ ἀξιωθήσονται δὲ οὐδὲ ταφῆς, πάντων ὁμοίως τοῖς αὐτοῖς 18 περιπιπτόντων κακοῖς. ᾿Αλλὰ πάλιν ὁ φιλάνθρωπο:; τὰ σκυθρωπὰ προειπὼν, τοῖς τῆς μετανοίας χρήσασθαι φαρμάκοις παρεγγυᾷ. « “Καταγάγετε " γὰρ, φηδὶν, ἐν τοῖς ὀφθαλμοῖς "ἢ ὑμῶν δάκρυα ἡμέρας καὶ νυκτός" » διὰ τὸ μέγεθος τῶν ἐπενεχθησομένων ὑμῖν κακῶν. Διηγεῖται δὲ “) ὁ προφήτης τῶν γεγενημένων τὴν τραγῳδίαν. κη΄, ᾽Εὰν ἐξέλθω εἷς τὸ πεδίον, καὶ ἰδοὺ τραυματίαι ῥομφαίας " καὶ ἐὰν εἰσέλθω εἰς τὴν πόλιν, Ἰδοὺ πόνος “εμοῦ 35. Προστίθησι καὶ 33 τούτοις καὶ τὰ τῆς αἰχμαλωσίας κακά. « Ὅτι προφήτης καὶ ἱερεὺς ἐπορεύθησαν εἰς γῆν ἦν οὐκ ἔδεισαν. » Καὶ ὁ 3 μακάριος Δανιὴλ ὁ προφήτης, καὶ ὁ θεῖος Ἐζεκιῆλ, καὶ ἱερεὺς καὶ προφήτης, καὶ ἕτεροι δὲ πρὸς τούτοις πλεῖστοι ἱερεῖς μετέλαχον τῶν σκυθρωπῶν. Τῶν γὰρ ἀνοσίων ἐχείνων προμηθούμενος ὁ Θεὸς, συνέπεμψε καὶ προφήτας οἷόν τινας παιδονόμους καὶ διδασκάλους, ἵνα μὴ παντελῶς ἐκκλίνωσιν εἰς ἀσέδειαν. Ταῦτα διηγησάμενος, ὁ προφήτης πρὸς τὸν Θεὸν μεταφέρει τοὺς λόγους" « Μὴ ἀποδοχιμάζων ἀπεδοχίμασας τὸν Ἰούδαν, ἣ ἀπὸ "5 Σιὼν ἀπέστη ἡ ψυχή σου; » ᾿Αντὶ τοῦ, ἡ πρόνοιά σου " ἀνθρωπίνως τὰρ τέθεικε τὴν ψυχὴν; εἰς σαφεστέραν ἔμφασιν τῆς προφητείας. Λέγει δὲ ἀνίατον τὴν ἐπενεχθεῖσαν πληγὴν, καὶ ἐπιφέρει λέγων οὕτως " »
ē΄, Hypomonē "5 Israi,i, sōzeis en chairǭ kakōn. Para sou gar ton eleon prosmenomen hapantes. … autochthōn ekklinōn eis chatalyma? » To heōs autochthōn, », ho Syrous, « hōs hoditēs, ) hērmēneuss. Ti dēpote, phēsi, parorąs hēmas kai eoikas paroikǭ chataphronounti tōn oichēmatōn, hōs allotriōn, en hois oikei, kai oditę̄ parionti, kai tōn kata tēn hodon ouk epimeloumenǭ? 9΄. Mē esę̄ hōsper anthrōpos hypnōn "ē, kai " anēr ou dynamenos sōzein? Oute ho katheudōn tōn parakalountōn akouei, kai ho astheneią synezeugmenos epamynein ou dynatai. ᾿Anti tou " Mē anadallę̄ ton eleon " kai gar dynasai, kai egrēgoras, kai pantachou parei, kai tois pasi paristasai. Touto gar epēgage " « Kai sy en hēmin ei, Kyrie, kai to onoma sou epikeklētai eph᾽ hēmas " mē epilathę̄ "ē hēmōn. » B Tithēsi de kai tēn para tou Theou dotheisan apo-. chrisin " hy. Ēgapēsan kinein ᾿ podas hautōn, kai ouk epheisanto. n" Toutestin eis tēn tēs ponērias hodon" touto gar didaskei kai ta epipheromena. « Kai ho Theos ouk eudokēsen en hautois. » Legei de hoti kai tōn adikiōn autōn tēn mnēmēn poiēsetai, kai dikas aupous hōn esedēsan praxetai. Parengyą de kai tǭ prophētę̄, tas hyper autōn proseuchas mē poiēsasthai, kai phaskei mēte tę̄ nēsteią hautōn prosexein, mēte ta? hyp autōn prospheromenas dexastha: thysias, alla limǭ kai loimǭ, kai sphagę̄ paradōsein. Toutōn akousas ho prophētēs tōn pseudoprophētōn tas krorrhēseis propherei, kai phēsin ekeinous ta henantia ") prolegein, kai eirēnēn autois hypischneisthai, kai ( agathōn aphthonian. ᾿Alla palin ho Despotēs tǭ pouphētę̄ phēsi, pseudē prolegein ekeinous, ou theiois logois diakonountas, oude organa tēs charitos genomenous, all᾽ haper ethelousi phthengomenous. « Ouk eneteilamēn gar autois, phēsi, kai ouk elalēsa pros autous, hoti horaseis pseudeis, kai manteias, kai oiōnismata "5, kai proaireseis kardias autōn houtoi prophēteuousin hymin ᾽n. » Horaseis ta enypnia kalei, hoiōnismata de tas orneoschopias". manteias de ta ex energeias daimonōn " proaireseis de kardias, tēn apo tōn logismōn exapatēn. Eita toutois autois apeilei kai tēn ex arrhōstias teleutēn, kai tēn en polemǭ sphagēn. « En" thanatǭ gar, phēsi, noserǭ apothanountai "., kai en rhomphaią " kai limǭ teleutēsousi. n» Syn de toutois kai hoi tois toutōn akolouthēsantes logois. Ouk axiōthēsontai de oude taphēs, pantōn homoiōs tois autois 18 peripiptontōn kakois. ᾿Alla palin ho philanthrōpo:? ta skythrōpa proeipōn, tois tēs metanoias chrēsasthai pharmakois parengyą. « “Katagagete " gar, phēdin, en tois ophthalmois "ē hymōn dakrya hēmeras kai nyktos" » dia to megethos tōn epenechthēsomenōn hymin kakōn. Diēgeitai de “) ho prophētēs tōn gegenēmenōn tēn tragǭdian. kē΄, ᾽Ean exelthō heis to pedion, kai idou traumatiai rhomphaias " kai ean eiselthō eis tēn polin, Idou ponos “emou 35. Prostithēsi kai 33 toutois kai ta tēs aichmalōsias kaka. « Hoti prophētēs kai hiereus eporeuthēsan eis gēn ēn ouk edeisan. » Kai ho 3 makarios Daniēl ho prophētēs, kai ho theios Ezekiēl, kai hiereus kai prophētēs, kai heteroi de pros toutois pleistoi hiereis metelachon tōn skythrōpōn. Tōn gar anosiōn echeinōn promēthoumenos ho Theos, synepempse kai prophētas hoion tinas paidonomous kai didaskalous, hina mē pantelōs ekklinōsin eis asedeian. Tauta diēgēsamenos, ho prophētēs pros ton Theon metapherei tous logous" « Mē apodochimazōn apedochimasas ton Ioudan, hē apo "5 Siōn apestē hē psychē sou? » ᾿Anti tou, hē pronoia sou " anthrōpinōs tar tetheike tēn psychēn? eis saphesteran emphasin tēs prophēteias. Legei de aniaton tēn epenechtheisan plēgēn, kai epipherei legōn houtōs " »
8. "Hope of Israel, you save in a time of evils." For from you we all await mercy. "… and like a native turning aside to lodge?" "Like a native" the Syrian translated "like a wayfarer." Why, he says, do you overlook us, and are like a sojourner who cares nothing for the dwellings in which he lives, as belonging to others, and like a wayfarer who passes by and takes no care for what lies along the road? 9. "Will you be like a man asleep, or a man unable to save?" The sleeper does not hear those who call on him, and one yoked to weakness cannot help. That is: do not put off your mercy; for you are able, and you are awake, and you are present everywhere and stand by all. For this is what he added: "And you are among us, Lord, and your name has been called upon us; do not forget us." He sets down also the answer given by God: 10. "They loved to move their feet, and they did not spare" — that is, on the way of wickedness; for what follows teaches this as well: "And God took no pleasure in them." He says that he will remember their iniquities too, and exact from them the penalty for their impiety. He charges the prophet not to offer prayers for them, and declares that he will neither attend to their fasting nor accept the sacrifices they offer, but will hand them over to famine, pestilence and slaughter. Hearing this, the prophet brings forward the predictions of the false prophets, and says that they foretell the opposite, and promise them peace and an abundance of good things. But again the Master says to the prophet that they foretell falsehoods, not ministering divine words nor having become instruments of grace, but uttering whatever they wish: "For I did not command them," he says, "and I did not speak to them; for false visions, and divinations, and auguries, and the inclinations of their own hearts these men prophesy to you." He calls dreams visions, and observations of birds auguries; divinations are those that come from the working of demons, and the inclinations of the heart are the deception that comes from their own reasonings. Then he threatens these very men with death by sickness and slaughter in war: "For by a death of disease they will die, and by the sword and by famine they will perish." And with them also those who followed their words; they will not even be granted burial, all alike falling into the same evils. But again the lover of humankind, having foretold the grim things, charges them to use the medicines of repentance: "Let tears run down from your eyes day and night," because of the greatness of the evils that will be brought upon you. The prophet describes the tragedy of what happened: 18. "If I go out into the field, behold, men wounded by the sword; and if I enter the city, behold, the pain of famine." He adds to these the evils of the captivity as well: "For prophet and priest have gone into a land they did not know." For the blessed prophet Daniel, and the divine Ezekiel, both priest and prophet, and very many other priests besides shared in the grim things. For God, providing for those unholy people, sent prophets with them as tutors and teachers, so that they might not decline entirely into impiety. Having described these things, the prophet turns his words to God: 19. "Have you utterly rejected Judah, or has your soul departed from Zion?" That is, your providence; for he has put "soul" in human fashion, for a clearer expression of the prophecy. He says that the blow brought upon them is incurable, and goes on to say:
14.20PG 81
χ', κα΄. Ἕγνωμεν, Κύριε, ἁμαρτίας ἡμῶν, ἀδικίας πατέρων ἡμῶν" ὅτι ἡμάρτομεν ἐναγτίον σου. Κόπασον 35 διὰ τὸ ὄδγομά σου. ᾿Αντὶ τοῦ" Παῦσαι χαλεπαίνων ἡμῖν καὶ μὴ εἰς ἡμᾶς ἀπίδῃς, ἀλλ᾽ εἰς τὸ ὄνομά σου. Σὸς γὰρ λαὸς χρηματίζομεν. ς« Μὴ ἀπολέσης " θρόνον δόξης σου. » Τὴν Ἱερουσαλὴμ οὕτως ὠνόμασε καὶ ὁ Κύριος; ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη, τοὺς ὄρκους ἀπαγορεύων, « Μήτε εἰς Ἱεροσόλυμα ὁμότῃς, ὅτι θρόνος "5 ἐστὶ τοῦ μεγάλου βασιλέως "» ἐκεῖ γὰρ τὴν οἰκείαν ἐπιφάνειαν ἐποιεῖτο. ᾿Αναμιμνήσκει δὲ καὶ τῆς πρὸς τοὺς πατέρας γεγενημένης διαθήκης, καὶ ὅτι παρὰ τῶν εἰδώλων οὐδεμία βοήθεια - ἀλλ᾽ αὐτὸς τὸν ἄνωθεν φερόμενον "5 ὑετὸν χορηγεῖ" οὐ γὰρ ἀχυθέρνητος ἡ κτίσις" τοῦτο γάρ φησι" « Καὶ δ᾽5 οὐρανὸς δώσει πλησμονὴν αὑτοῦ 5". οὐκὶ σὺ αὐτὸς, Κύριε, καὶ ὑπομενοῦμέν σε; ὅτι σὺ ἐποίησας σύμπαντα ταῦτα.
ch', ka΄. Hegnōmen, Kyrie, hamartias hēmōn, adikias paterōn hēmōn" hoti hēmartomen enagtion sou. Kopason 35 dia to odgoma sou. ᾿Anti tou" Pausai chalepainōn hēmin kai mē eis hēmas apidę̄s, all᾽ eis to onoma sou. Sos gar laos chrēmatizomen. s« Mē apolesēs " thronon doxēs sou. » Tēn Hierousalēm houtōs ōnomase kai ho Kyrios? en tois hierois Euangeliois ephē, tous orkous apagoreuōn, « Mēte eis Hierosolyma homotę̄s, hoti thronos "5 esti tou megalou basileōs "» ekei gar tēn oikeian epiphaneian epoieito. ᾿Anamimnēskei de kai tēs pros tous pateras gegenēmenēs diathēkēs, kai hoti para tōn eidōlōn oudemia boētheia - all᾽ autos ton anōthen pheromenon "5 hyeton chorēgei" ou gar achythernētos hē ktisis" touto gar phēsi" « Kai d᾽5 ouranos dōsei plēsmonēn hautou 5". ouki sy autos, Kyrie, kai hypomenoumen se? hoti sy epoiēsas sympanta tauta.
20–21. "We know, Lord, our sins, the iniquities of our fathers; for we have sinned before you. Cease, for your name's sake." That is: stop being angry with us, and do not look to us but to your name; for we are called your people. "Do not destroy the throne of your glory." So he named Jerusalem; and the Lord too said in the holy Gospels, forbidding oaths: "Do not swear by Jerusalem, for it is the throne of the great King"; for there he made his manifestation. He reminds him also of the covenant made with the fathers, and that there is no help from the idols; but he himself supplies the rain that comes from above, for creation is not without a helmsman. For this is what he says: 22. "And the heaven will give its abundance. Are you not he, Lord? And we will wait for you, for you have made all these things."
Chapter 15
15.2PG 81
Πρὸς ταῦτα πάλιν ὁ Δεσπότης ἀποχρίνεται, ὅτι « Ἐὰν στῇ Μωσῆ; "5 καὶ Σαμουὴλ πρὸ προσώπου μου, οὐκ ἔστιν ἡ Ψυχή μου "5 ἐν αὐτοῖς. » Διὰ τούτων δὲ τὸν προφήτην ψυχαγωγεῖ. Μὴ νόμιζε γὰρ, φησὶν, ὅτι σοῦ καταφρονῶν τὴν πρεσδείαν οὐ δέχομαι" οὐδὲ χὰρ ἐκείνοις εἶξα ἂν ἀντιδολοῦτιν, οἱ τοσαῦτα εἰργάσαντο θαύματα. Τούτων μέντοι ἐμνήσθη, καὶ ὡς πρεσδυτέρων, καὶ ὡς πολλάκις αὐτὸν ὑπὲρ τοῦ λαοῦ πεπεικότων. Καὶ Μωσῆς γὰρ ὁ μέγας ἐπὶ τῆς μοσχοποιῖας τοῦ Θεοῦ εἰρηκότος, « "Ἑασόν με, καὶ θυμωἤνεγχεν, καὶ τοῖς ἡμαρτηκόσι τὸν Δεσπότην κατήλλαξε· καὶ μέντοι καὶ Σαμουΐδλλὴ ταυτὸ τοῦτο δέδραχεν, καὶ πλεῖστου ὑετὺὴν ἐν ὥρᾳ θέρους χατἔγαγεν. Εἶτα κελεύει τῷ προφήτῃ τὸν παρεστῶτα ἀπολῦσαι λαόν. β΄. ᾿Εξὰν δὲ εἴπωσι πρὸς σὲ, φησὶ, Ποῦ ἐξελευ. σόμεθα; ἐρεῖς πρὸς αὐτοὺς, Τάδε «1έγει Κύριος" Ὅσοι εἰς θάνατον", εἰς θάνατον " καὶ ὅσοι εἰς μάχαιραν, εἰς μάχαιραν" καὶ ὅσοι εἷς «ιμὲν, εἰς «μόν» καὶ ὅσοι εἰς αἰχμαιϊωσίαν,, εἷς αἰχμαλωσίαν. Ταῖς γὰρ τέσσαρσι ταύταις αὐτοὺς ὑποδαλῶ συμφοραῖς. Καὶ πρὸς τούτοις, οἱ τεθνεῶτες βοοὶ γενήσονται θηρίων καὶ
Pros tauta palin ho Despotēs apochrinetai, hoti « Ean stę̄ Mōsē? "5 kai Samouēl pro prosōpou mou, ouk estin hē Psychē mou "5 en autois. » Dia toutōn de ton prophētēn psychagōgei. Mē nomize gar, phēsin, hoti sou kataphronōn tēn presdeian ou dechomai" oude char ekeinois eixa an antidoloutin, hoi tosauta eirgasanto thaumata. Toutōn mentoi emnēsthē, kai hōs presdyterōn, kai hōs pollakis auton hyper tou laou pepeikotōn. Kai Mōsēs gar ho megas epi tēs moschopoiias tou Theou eirēkotos, « "Heason me, kai thymōēnenchen, kai tois hēmartēkosi ton Despotēn katēllaxe; kai mentoi kai Samouïdllē tauto touto dedrachen, kai pleistou hyetyēn en hōrą therous chategagen. Eita keleuei tǭ prophētę̄ ton parestōta apolysai laon. b΄. ᾿Exan de eipōsi pros se, phēsi, Pou exeleu. sometha? ereis pros autous, Tade «1egei Kyrios" Hosoi eis thanaton", eis thanaton " kai hosoi eis machairan, eis machairan" kai hosoi heis «imen, eis «mon» kai hosoi eis aichmaiïōsian,, heis aichmalōsian. Tais gar tessarsi tautais autous hypodalō symphorais. Kai pros toutois, hoi tethneōtes booi genēsontai thēriōn kai
To this the Master answers again: 1. "If Moses and Samuel stand before my face, my soul is not toward them." By these words he consoles the prophet. For do not think, he says, that I reject your embassy out of contempt for you; for I would not have yielded even to those men if they had entreated me, men who worked such great wonders. He mentioned them as being elders, and as having often prevailed on him on behalf of the people. For when God said to the great Moses at the making of the calf, "Let me alone, and in my anger …," … and reconciled the Master with those who had sinned; and indeed Samuel did this very thing, and brought down abundant rain in the summer season. Then he bids the prophet dismiss the people standing by. 2. "And if they say to you," he says, "Where shall we go out? you shall say to them: Thus says the Lord: Those for death, to death; and those for the sword, to the sword; and those for famine, to famine; and those for captivity, to captivity." For I will subject them to these four calamities. And besides this, the dead will become food for beasts and …
15.4PG 81
δ', Καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας " πάσαις ταῖς βασιλείαις τῆς γῆς. Προλέγει καὶ τὰ μετὰ τὴν ἐπάνοδον γενησύμενα, καὶ τὰ ἐπὶ τῶν Μακεδόνων Β συμθηδόμενα, καὶ τὴν ὑπὸ Ῥωμαίων αὐτοῖς ἐπενεχθησομένην πανωλεθρίαν. Τὰ μέντοι πρῶτα διὰ τὴν τοῦ Μανασσῆ σκε:" ἀλλ᾽ οὐκ ἄδιχο: ὁ κριτὴς, οὐδὲ ἀλλοτρίας εὐθύνας εἱσπράττεται, ἀλλ᾽ ὡς χοινωνήσαντας τῆς ἀσπεύείας, καὶ προθύμως τῷ πονηρῷ συνεργήσαντας
d', Kai paradōsō autous eis anankas " pasais tais basileiais tēs gēs. Prolegei kai ta meta tēn epanodon genēsymena, kai ta epi tōn Makedonōn B symthēdomena, kai tēn hypo Rhōmaiōn autois epenechthēsomenēn panōlethrian. Ta mentoi prōta dia tēn tou Manassē ske:" all᾽ ouk adicho: ho kritēs, oude allotrias euthynas heisprattetai, all᾽ hōs choinōnēsantas tēs aspeueias, kai prothymōs tǭ ponērǭ synergēsantas
4. "And I will hand them over to distresses in all the kingdoms of the earth." He foretells also what would happen after the return: what befell them under the Macedonians, and the utter destruction that the Romans would bring upon them. The first things, however, came because of Manasseh's … ; but the judge is not unjust, nor does he exact the penalty for others' faults, but punishes them as having shared in the impiety and eagerly cooperated with the wicked one.
15.5PG 81
ε'. Τίς φείσεται ἐπὶ σοὶ, Ἱερουσαλήμ; καὶ τίς δειλιάσει" ἐπὶ σοί; ἣ τίς ἀνακάμψει ἐρωτῆσαι" τὰ εἰς εἰρήνην σοι"; "Ἀντὶ τοῦ, Πᾶσιν ἀνθρώποις δόξεις δίκαια πεπονθέναι. Εἰώθασ! γὰρ οἱ ἄνθρωποι, ὅταν τινὰ τῶν ἄκρᾳ πονηρίᾳ συζώντων ἴδωσι τιμωρυύμενην, οὐ μόνον οὐ συναλγεῖν, ἀλλὰ καὶ οὖν" Ἐδεσθαι τοῖς ἠδικημένοις, ὡς τῆς ἐκείνου πονηρίας ἀπηλλαγμένοις.
e'. Tis pheisetai epi soi, Hierousalēm? kai tis deiliasei" epi soi? hē tis anakampsei erōtēsai" ta eis eirēnēn soi"? "Anti tou, Pasin anthrōpois doxeis dikaia peponthenai. Eiōthas! gar hoi anthrōpoi, hotan tina tōn akrą ponērią syzōntōn idōsi timōryymenēn, ou monon ou synalgein, alla kai oun" Edesthai tois ēdikēmenois, hōs tēs ekeinou ponērias apēllagmenois.
5. "Who will spare you, Jerusalem? And who will be afraid for you? Or who will turn back to ask about your peace?" That is: to all people you will seem to have suffered justly. For people are accustomed, when they see someone who lives in extreme wickedness being punished, not only not to share his pain, but even to rejoice with those he wronged, as now freed from his wickedness.
15.6PG 81
ς΄. Σὺ ἀπεστράφης μου, 1έγει Κύριος" ἐπίσω πορεύσῃ. Ὃ δέδραχας, πείσῃ" τὸ δὲ « ὀπίσω τὸς ρεύσῃ, ν» ἀντὶ τοῦ « ταπεινωθήσῃ » τέθεικεν. ε Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ διαφθερῶ σε, καὶ οὐκέτι ἀνήσω αὐτούς δ.» Οὐκέτι γὰρ χρήσομαι τῇ προτέρᾳ μακροθυμίᾳ. Εἶτα διδάσκων ὡς παρὰ γνώμὴν χολάξειν ἀναγχάζξεται, οἱονεὶ συναλγῶν λέγει "" « Ἐν πύλαις "' λαυῦ μου σα 53 τὸν λαόν μου διὰ κακίας αὐτῶν, καὶ οὐκ ἐπεῦτράν φησαν δ᾽.» Αὐτοὶ τὸν ὄλεθρον ἐπεσπάσαντο, πιῦσασθαι τῆς πονηρίας μὴ βουληθέντες. Λέγει δὲ διὰ τὴν τῶν ἀνδρῶν ἀναίρεσιν καὶ τὰς χήρας πληθυδῆναι, καὶ πάλιν διὰ τὴν αὐτὴν αἰτίαν τὰς μητέρας στερηθῆναι τῶν παίζων. ε« Ἐπήγαγον γὰρ, φησὶν, Ὁ ἐπὶ τὴν μητέρα νεανίσκων ὅδ ταλαιπωρίαν "' ἐν μετημδρία" ἐπέῤῥιψα ἐπ᾽ αὐτὴν ἐξαίφνης τρόμον καὶ σπουδὴν "7.» … ἡ ψυχὴ αὐτῆς. Διαφόρως τὴν συμφορὰν ἐτραγῴδησεν, ἵνα διδάξῃ "᾽ τοὺς ἀτεράμονας, καὶ πείσῃ τὴν προτέραν καταλιπεῖν ἀσέδειαν. « Ἐπέδυ ὁ ἥλιος αὐτῇ ἔτι μεσούσης “ ἡμέρας. » Τοῖς γὰρ πενθοῦσι σκότος ὀνομάζεται “"' καὶ τὸ φῶς " ταῦτα καὶ τὰ τούτοῖς παραπλήσια εἰρηκὼς ὁ προφήτης ὀλοφύρεται ὑ. Οἴμοι, μήτηρ "", ὥς τινά μι ἔτεκχες “᾽ ἄνδρα δικαζόμενον καὶ διακρινόμενον ἐν πάσῃ τῇ Υῇ "ἢ οὐκ ᾿' ὡρέλησα, οὐδὲ ὠὡφέιϊησέ με οὐδείς" ἡ δ᾽ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμέγοις με. Τὸ «ὠφέλησαν ε« ὥφλησα» ὁ Σύρος ἡρμήνευσε " λέγει τοίνυν, ὅτι Οὔτε ὥφληκα 4“, οὔτε δεδάνειχα᾽ καὶ πολλοὺς ἐκτησάμην ἐχθροὺς, οἱ διηνεκῶς λοιδοροῦνται “7 καὶ ἐπαρῶνται. Τὰ συμδούλια " γὰρ, ὡς τὰ πολλὰ, τίκτειν τὰς ἀπειθείας 5 φιλεῖ, Κατὰ μέντοι τὴν ληνικὴν ἑρμιηνείαν οὕτω νοητέον, ὅτι Θρήνων εἰμὶ ἄξιος μάτην παραχθεὶς εἰς τόνδε τὸν βίον " οὔτε τὰρ ὥνησά τινα, οὔτε ὠφέλειαν παρ᾽ ἑτέρων ἐκομισάμην- ἀρὰς δὲ μόνον δέχομαι παρὰ τῶν ἀκουόντῶν τὰς προφητείας.
s΄. Sy apestraphēs mou, 1egei Kyrios" episō poreusę̄. Ho dedrachas, peisę̄" to de « opisō tos reusę̄, n» anti tou « tapeinōthēsę̄ » tetheiken. e Kai ektenō tēn cheira mou epi se, kai diaphtherō se, kai ouketi anēsō autous d.» Ouketi gar chrēsomai tę̄ proterą makrothymią. Eita didaskōn hōs para gnōmēn cholaxein ananchazxetai, hoionei synalgōn legei "" « En pylais "' lauy mou sa 53 ton laon mou dia kakias autōn, kai ouk epeutran phēsan d᾽.» Autoi ton olethron epespasanto, piysasthai tēs ponērias mē boulēthentes. Legei de dia tēn tōn andrōn anairesin kai tas chēras plēthydēnai, kai palin dia tēn autēn aitian tas mēteras sterēthēnai tōn paizōn. e« Epēgagon gar, phēsin, Ho epi tēn mētera neaniskōn hod talaipōrian "' en metēmdria" eperrhipsa ep᾽ autēn exaiphnēs tromon kai spoudēn "7.» … hē psychē autēs. Diaphorōs tēn symphoran etragǭdēsen, hina didaxę̄ "᾽ tous ateramonas, kai peisę̄ tēn proteran katalipein asedeian. « Epedy ho hēlios autę̄ eti mesousēs “ hēmeras. » Tois gar penthousi skotos onomazetai “"' kai to phōs " tauta kai ta toutois paraplēsia eirēkōs ho prophētēs olophyretai hy. Oimoi, mētēr "", hōs tina mi etekches “᾽ andra dikazomenon kai diakrinomenon en pasę̄ tę̄ Yę̄ "ē ouk ᾿' hōrelēsa, oude hōōpheiïēse me oudeis" hē d᾽ ischys mou exelipen en tois katarōmegois me. To «ōphelēsan e« hōphlēsa» ho Syros hērmēneuse " legei toinyn, hoti Oute hōphlēka 4“, oute dedaneicha᾽ kai pollous ektēsamēn echthrous, hoi diēnekōs loidorountai “7 kai eparōntai. Ta symdoulia " gar, hōs ta polla, tiktein tas apeitheias 5 philei, Kata mentoi tēn lēnikēn hermiēneian houtō noēteon, hoti Thrēnōn eimi axios matēn parachtheis eis tonde ton bion " oute tar hōnēsa tina, oute ōpheleian par᾽ heterōn ekomisamēn- aras de monon dechomai para tōn akouontōn tas prophēteias.
6. "You have turned away from me, says the Lord; you will go backward." What you have done, you will suffer; "you will go backward" he has put for "you will be humbled." "And I will stretch out my hand against you and destroy you, and I will no longer let them go." For I will no longer use my former long-suffering. Then, teaching that he is compelled to punish against his will, he says, as though sharing their pain: 7. "In the gates of my people … my people, because of their wickedness, and they did not turn back." They themselves drew destruction upon themselves, being unwilling to cease from wickedness. He says that through the killing of the men the widows were multiplied, and again for the same reason the mothers were bereaved of their children. 8. "For I brought upon the mother wretchedness of young men at noon; I cast upon her suddenly trembling and haste." 9. "… her soul …" He has described the calamity in a variety of tragic images, to teach the obdurate and persuade them to abandon their former impiety. "The sun set on her while it was still midday." For to those who mourn, even light is called darkness. Having said these and similar things, the prophet laments: 10. "Woe is me, mother, that you bore me, a man judged and contended with in all the land! I have not profited, nor has anyone profited me; my strength has failed among those who curse me." For "I have not profited" (ὠφέλησα) the Syrian translated "I have not owed" (ὤφλησα); so he says: I have neither borrowed nor lent, yet I have gained many enemies, who continually revile and curse me; for counsel, as often happens, tends to breed disobedience. According to the Greek version, however, it is to be understood thus: I deserve to be lamented, brought into this life in vain; for I neither helped anyone nor received help from others, but receive only curses from those who hear the prophecies.
15.11PG 81
ια΄. Γένοιτο 15, Κύριε, 1" κατευθυγόνγτων αὐτῶν, εἰ μὴ παρέστην σοι ἐξ’ καιρῷ τῶν κακῶν αὐτῶν, καὶ ᾽" ἐγ καιρῷ θιίψεως αὐτῶν, εἰς ἀγαθὰ πρὸς τὶν ἐχθρόν. “Ακουσὸν αὑτῶν, φησὶν, ἐπαρωμένων " πολλάχ'ς 15. σοι τὰς ὑπὲρ αὑτῶν ἱχετείας χον. Εἴτα πάλιν ἐκ προσώπου τοῦ Θεοῦ" ι8', ιγ΄. Εἰ 1. γνωσθήσεται σίδηρος, καὶ περιδόλαιον χαλκοῦν. ᾿Ισχύν σου 15, καὶ τοὺς θησαυρούς σου εἷς προνομὴν δώσω, ἀντάλιἪλαγμα 15 διὰ πάσας τὰς ἁμαρτίας σου ἐν πᾶσι τοῖς ἐρίοις σου. Μὴ θαῤῥίτητε, φησὶ, μὴ χαλκχέοις λαίοις, μὴ σιδηροῖς " πάντα γὰρ ὑμῶν τὸν πλοῦτον παραδώσω τοῖς πολεμίοις, καὶ ἔσται τοῦτο τῶν σῶν ἁμαρτημάτων ἀντίδοσις, Πρηστίθησι δὲ τούτοις καὶ τὶν γεγενημένην αἰχμαλωσίαν. Ταῦτα προειπὼν ὁ προφήτης, χένδυνον ὑπομένει τῶν ἀκούειν οὐκ ἀνεχομένων, ἀνελεῖν αὐτὸν πειραθέντων, καὶ παρακαλεῖ τὸν τῶν ὅλων Θεὸν, καί φησι"
ia΄. Genoito 15, Kyrie, 1" kateuthygongtōn autōn, ei mē parestēn soi ex’ kairǭ tōn kakōn autōn, kai ᾽" eg kairǭ thiipseōs autōn, eis agatha pros tin echthron. “Akouson hautōn, phēsin, eparōmenōn " pollach's 15. soi tas hyper hautōn hicheteias chon. Eita palin ek prosōpou tou Theou" i8', ig΄. Ei 1. gnōsthēsetai sidēros, kai peridolaion chalkoun. ᾿Ischyn sou 15, kai tous thēsaurous sou heis pronomēn dōsō, antaliĒlagma 15 dia pasas tas hamartias sou en pasi tois eriois sou. Mē tharrhitēte, phēsi, mē chalkcheois laiois, mē sidērois " panta gar hymōn ton plouton paradōsō tois polemiois, kai estai touto tōn sōn hamartēmatōn antidosis, Prēstithēsi de toutois kai tin gegenēmenēn aichmalōsian. Tauta proeipōn ho prophētēs, chendynon hypomenei tōn akouein ouk anechomenōn, anelein auton peirathentōn, kai parakalei ton tōn holōn Theon, kai phēsi"
11. "So be it, Lord, for those who prosper, if I did not stand before you in the time of their evils and in the time of their affliction, for good, against the enemy." Hear them, he says, cursing me, though I often … supplications to you on their behalf. Then again, in the person of God: 12–13. "Will iron be known? And a bronze covering? Your strength and your treasures I will give as plunder, in exchange for all your sins, in all your borders." Do not take courage, he says, in bronze …, nor in iron; for I will hand over all your wealth to the enemies, and this will be the requital of your sins. He adds to these the captivity that took place. Having foretold these things, the prophet endures danger from those who could not bear to hear him and tried to kill him; and he entreats the God of all and says:
15.15PG 81
ιε΄. Μνήσθητί μου, Κύριε, καὶ ἐπίσκεψαί με, καὶ ἀθώωσόν [ιε ἀπὸ τῶν καταδιωκόντων μ8. ᾿Αντὶ τοῦ " Μὴ παραδῷς με τοῖς χαταδιώχουσέ με΄ ὁ γὰρ ἀθῶος ἐλευθεροῦται. « Μὴ εἰς μακροθυμίαν σου λάθῃς κάκως 7 χοώμενος, γαὶ χηλάξειν τοὺς ἀδικοῦντας ἀναβαλλόμενος, τοὺς ἀδικουμένους ἡμᾶς ἀνιᾶς. « Γνῶθι, εἰ 85 ἔλαθον περὶ σοῦ ὀνειδισμόν. » … "ς΄. ᾿Ὑχκὸ 8' τῶν ἀθετούνγτων τοὺς «Ἰόγρυς σου. Σοῦ χάριν, ὦ Δέσποτα, τοῖς παροῦσιν ἀλγεινοῖς περι πέπτωχα᾽ τοὺς σοὺς γὰρ λόγους διαπορθμεύων ἐγενόμην. ε Συντέλεσον αὐτοὺς, καὶ ἔσται ὁ λόγος αου ἐμοὶ εἰς εὐφροσύνην, καὶ εἰς χαρὰν καρδίας μον, ὅτι ἐπικέκληται τὸ ὄνομά σου ἐπ᾽ ἐμέ 55.» Ἐπειδὴ νομίζουσι ψευδῆ με προλέγειν, ταῖς δὲ τῶν ψευδοπροφητῶν ὑποσχέσεσιν ὡς ἀληθέσι προσέχουσι, «οὺς λόγους μου τοῖς ἔργοις βεδαίωσον, καὶ ταύτῃ με ψυχαγώγησον. Εἶτα λέγει, ὡς οὔτε τραπέζης αὑτοῖς, οὔτε γέλωτος ἐχοινώνησεν, ἀλλὰ τὸ θεῖον πάντων προετίμησε 53 δέος" καὶ διὰ τὴν πονηρίαν αὐτῶν, καὶ διὰ τὴν τιμωρίαν, ἀνιώμενος διετέλεσεν " ἀλλ᾽ εὐθὺς αὐτὸν ὁ Δεσπότης ψυχαγωγεῖ, καί φησι" ιῦῦ. ᾿Εὰν ἀποστρέψῃς 5". καὶ ἀποκαταστήσω σε, πρὸ προσώπου μου στήσῃ ᾿ καὶ ἐὰν ἐξαγάγῃς τίμιον ἀπὸ 5 ἀναξίου, ὡς στόμα 5" μου ἔσῃ. Οὐ μικρός σοι, φησὶ, παρ᾽ ἐμοῦ 57 πεφύλαχται μισθὸς τοῦτον ἀναδεξαμένῳ τὸν πόνον" ἐὰν γάρ τινα τῶν πλανωμένων ἐπιστρέψῃς, πολλῆς παρ᾽ ἐμοὶ παῤῥησίας μεθέξεις. Τοῦτο γὰρ δηλοῖ τὸ « πρὸ προσώπου μου στήσῃ. » Κἄν τινα τῶν ἀνοσίων μεταδάλῃ, καὶ πείσῃς ἑλέσθαι τὰ ἐπὶ τὸ χρεῖττον "5, τῷ στόματί βου ἀπεικασθήσῃ " καὶ γὰρ ἐγὼ λόγῳ τὰ μὲν 55 ὄντα ἐποίησα, καὶ σὺ λόγῳ τοὺς τῆς κακίας ἐργάτας μετα-. δάλῃς " εἰς ἀρετήν. Ὑπέσχετο δὲ αὐτῷ πάλιν τὸ ἄμαχον καὶ ἀήττητον, καὶ τῶν ἐξ ἀρχῆς γεγενημένων
ie΄. Mnēsthēti mou, Kyrie, kai episkepsai me, kai athōōson [ie apo tōn katadiōkontōn m8. ᾿Anti tou " Mē paradǭs me tois chatadiōchouse me΄ ho gar athōos eleutheroutai. « Mē eis makrothymian sou lathę̄s kakōs 7 choōmenos, gai chēlaxein tous adikountas anaballomenos, tous adikoumenous hēmas anias. « Gnōthi, ei 85 elathon peri sou oneidismon. » … "s΄. ᾿Hychko 8' tōn athetoungtōn tous «Iogrys sou. Sou charin, ō Despota, tois parousin algeinois peri peptōcha᾽ tous sous gar logous diaporthmeuōn egenomēn. e Synteleson autous, kai estai ho logos aou emoi eis euphrosynēn, kai eis charan kardias mon, hoti epikeklētai to onoma sou ep᾽ eme 55.» Epeidē nomizousi pseudē me prolegein, tais de tōn pseudoprophētōn hyposchesesin hōs alēthesi prosechousi, «ous logous mou tois ergois bedaiōson, kai tautę̄ me psychagōgēson. Eita legei, hōs oute trapezēs hautois, oute gelōtos echoinōnēsen, alla to theion pantōn proetimēse 53 deos" kai dia tēn ponērian autōn, kai dia tēn timōrian, aniōmenos dietelesen " all᾽ euthys auton ho Despotēs psychagōgei, kai phēsi" iyy. ᾿Ean apostrepsę̄s 5". kai apokatastēsō se, pro prosōpou mou stēsę̄ ᾿ kai ean exagagę̄s timion apo 5 anaxiou, hōs stoma 5" mou esę̄. Ou mikros soi, phēsi, par᾽ emou 57 pephylachtai misthos touton anadexamenǭ ton ponon" ean gar tina tōn planōmenōn epistrepsę̄s, pollēs par᾽ emoi parrhēsias methexeis. Touto gar dēloi to « pro prosōpou mou stēsę̄. » Kan tina tōn anosiōn metadalę̄, kai peisę̄s helesthai ta epi to chreitton "5, tǭ stomati bou apeikasthēsę̄ " kai gar egō logǭ ta men 55 onta epoiēsa, kai sy logǭ tous tēs kakias ergatas meta-. dalę̄s " eis aretēn. Hypescheto de autǭ palin to amachon kai aēttēton, kai tōn ex archēs gegenēmenōn
15. "Remember me, Lord, and visit me, and acquit me of those who persecute me." That is: do not hand me over to those who persecute me; for the one acquitted is set free. "Not in your long-suffering …" … using it badly, and by putting off the punishment of the wrongdoers you grieve us who are wronged. "Know how I have received reproach for your sake." … 16. "… of those who set aside your words." For your sake, Master, I have fallen into these present pains; for I have been the carrier of your words. "Consume them, and your word will be to me for gladness and for the joy of my heart, for your name has been called upon me." Since they think that I foretell falsehoods, and attend to the promises of the false prophets as though they were true, confirm my words by deeds, and in this way console me. Then he says that he shared neither their table nor their laughter, but preferred the fear of God to everything, and continued grieving both at their wickedness and at the punishment. But at once the Master consoles him, and says: 19. "If you return, I will restore you, and you will stand before my face; and if you bring out the precious from the worthless, you will be as my mouth." No small reward, he says, is kept by me for you, who have undertaken this toil; for if you turn back any of those who have gone astray, you will share in great freedom of speech with me. This is what "you will stand before my face" shows. And if you change any of the unholy and persuade them to choose what is better, you will be likened to my mouth; for as I made by a word the things that are, so you too by a word will change the workers of wickedness to virtue. He promised him again that he would be invincible and unconquerable, and … what had happened from the beginning.
Chapter 16
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Παρεγγυᾷ δὲ͵ αὐτῷ "", μὴ γῆμαι, μηδὲ παιδοποιῖ,- ὡς καὶ τῶν τιχτόντων, καὶ τῶν τικτομένων, λιμῷ καὶ λοιμῷ, καὶ σφαγῇ, καὶ δουλείᾳ παραδοθησυνευφραίνεσθαι ", μήτε ἀλγοῦσι συναλγῆσαι. « ᾿Αφέσταχκα γὰρ, φησὶ, τὴν εἰρήνην μου ἀπὸ τοῦ λαοῦ τούτου, φησὶ Κύριος, καὶ τὸν ἔλεόν μου, καὶ τοὺς οἰκτιρμούς μου. »
Parengyą de͵ autǭ "", mē gēmai, mēde paidopoii,- hōs kai tōn tichtontōn, kai tōn tiktomenōn, limǭ kai loimǭ, kai sphagę̄, kai douleią paradothēsyneuphrainesthai ", mēte algousi synalgēsai. « ᾿Aphestachka gar, phēsi, tēn eirēnēn mou apo tou laou toutou, phēsi Kyrios, kai ton eleon mou, kai tous oiktirmous mou. »
He charges him not to marry nor to beget children, since both those who beget and those who are begotten would be handed over to famine and pestilence, to slaughter and slavery … to rejoice with them, nor to grieve with those who grieve. "For I have removed my peace from this people, says the Lord, my mercy and my compassion."
16.6PG 81
ς΄. Καὶ 9" ἀποθανοῦνται μεγάλοι καὶ μικροὶ ἐν τῇ γῇ ταύτῃ. Λέγει δὲ ὡς οὐδὲ ταφῆς ἀξιωθῆ σονται, οὐδὲ θρῆνοι ἐπ᾽ αὐτοῖς συνήθως γενήσονται, οὐδὲ ψυχαγωγίας τινὸς οἱ πενθοῦντες ἀξιωθήσονται " καὶ ἀπειλεῖ παντὸς εἴδους εὐφροσύνης ἀποστέρησιν τῇ πόλει, ὡς μηδεμίαν ἐπενεχθῆναι φωνὴν, μὴ γάμων, μὴ συμποσίων, μὴ τῶν ἄλλων, ὅσα θυμήρη τοῖς ἀνθρώποις παρέχει ζωήν. Πυνθανομένων δὲ, φησὶν, ἐχείνων, καὶ λεγόντων᾽ Διὰ ποίαν αἰτίαν τούτοις περιπεπτώχαμεν τοῖς κακοῖς; καὶ τῆς πατρῴας αὖτοὺς ἀνάμνησον ἀσεθδείας, καὶ τὰ ὑπ᾽ αὐτῶν τολμώμενα δίδαξον, καὶ ὅτι χαλεπώτερα τῶν πατέρων ἐξήμαρτον, οὐ κατὰ τὸν ἐμὸν πολιτευόμενοι νόμον, ἀλλὰ τοῖς οἰκείοις ἑπόμενοι λογισμοῖς. Οὗ δὴ χάριν" γῆν, ἣν οὐκ ἤδειτε" ὑμεῖς, καὶ οἱ πατέρες ὑμῶν, καὶ δουλεύσετε ἐχαῖ θεοῖς "5 ἑτέροις ἡμέρας καὶ γυκτὸς "΄, οἱ 'ὶ οὐ δώσουσιν ὑμῖν ἔλεος. Ἐπειδὴ «οὺς οὐκ ὄντας φιλεῖτε θεοὺς, τῆς πατρῴας ὑμᾶς ἐχδαλῶ γῆς, καὶ παραδώσω τοῖς πολεμίοις, ἵνα σὺν ἐκείνοις τῇ πλάνῃ δουλεύητε. Ὑπισχνεῖται μέντοι καὶ τὴν ἐπάνοδον" καὶ λέγει, ὡς κατ᾽ ἐκεῖνον τὸν καιρὸν οὐκέτι τὰς προτέρας εὐεργεσίας προφέροντες τὸν Θεὸν ἀνυμνήσουσιν, οὐδὲ τῆς Αἰγυπτίων δουλείας. τὴν ἀπαλλαγὴν διηγήσονται, ἀλλὰ τὴν ἀπὸ Βαδυλῶ-
s΄. Kai 9" apothanountai megaloi kai mikroi en tę̄ gę̄ tautę̄. Legei de hōs oude taphēs axiōthē sontai, oude thrēnoi ep᾽ autois synēthōs genēsontai, oude psychagōgias tinos hoi penthountes axiōthēsontai " kai apeilei pantos eidous euphrosynēs aposterēsin tę̄ polei, hōs mēdemian epenechthēnai phōnēn, mē gamōn, mē symposiōn, mē tōn allōn, hosa thymērē tois anthrōpois parechei zōēn. Pynthanomenōn de, phēsin, echeinōn, kai legontōn᾽ Dia poian aitian toutois peripeptōchamen tois kakois? kai tēs patrǭas autous anamnēson asethdeias, kai ta hyp᾽ autōn tolmōmena didaxon, kai hoti chalepōtera tōn paterōn exēmarton, ou kata ton emon politeuomenoi nomon, alla tois oikeiois hepomenoi logismois. Hou dē charin" gēn, hēn ouk ēdeite" hymeis, kai hoi pateres hymōn, kai douleusete echai theois "5 heterois hēmeras kai gyktos "΄, hoi 'i ou dōsousin hymin eleos. Epeidē «ous ouk ontas phileite theous, tēs patrǭas hymas echdalō gēs, kai paradōsō tois polemiois, hina syn ekeinois tę̄ planę̄ douleuēte. Hypischneitai mentoi kai tēn epanodon" kai legei, hōs kat᾽ ekeinon ton kairon ouketi tas proteras euergesias propherontes ton Theon anymnēsousin, oude tēs Aigyptiōn douleias. tēn apallagēn diēgēsontai, alla tēn apo Badylō-
6. "And great and small will die in this land." He says that they will not even be granted burial, nor will laments be made for them as is customary, nor will those who mourn be granted any consolation; and he threatens the city with the loss of every kind of gladness, so that no sound will be raised, not of weddings, nor of banquets, nor of the other things that make life pleasant for people. And when they inquire, he says, and ask: For what cause have we fallen into these evils? remind them of their ancestral impiety, and teach them what they themselves dare, and that they have sinned more grievously than their fathers, not living according to my law but following their own reasonings. For this reason … "a land that you did not know, you and your fathers; and there you will serve other gods day and night, who will not give you mercy." Since you love the gods that do not exist, I will cast you out of your ancestral land and hand you over to the enemies, so that with them you may serve the error. He promises, however, the return too, and says that at that time they will no longer praise God by recounting the former benefits, nor tell of the deliverance from slavery in Egypt, but of the return from Babylon …
16.16PG 81
ις΄. ᾿Ιδοὺ ἐγὼ ἀποστελῶ " ἁλιεῖς πολλοὺς, «“όγει Κύριος, καὶ ἀλιεύσουσιν αὐτούς " καὶ μετὰ ταῦτα ἀποστελῶ θηρευτὰς πολλοὺς, καὶ θηρεύσουσιν αὐτοὺς ἐπάγω παντὸς βουνοῦ ', καὶ ἐκ τῶν τρυμαλιῶν τῶν πετρῶν. Τὸ ἄφευχτον τῆς τιμωρίας διὰ τούτων δεδήλωκεν, ὅτι ἁλιεῖς καὶ θηρευτὰς μιμούμενοι οἱ πολέμιοι πάντας αὐτοὺς σαγηνεύοουσι, καὶ τοὺς ἐν τοῖς ὄρεσι πειρωμένους λανθάνειν ὑφ᾽ ἑαυτοὺς ποιούμενοι.
is΄. ᾿Idou egō apostelō " halieis pollous, «“ogei Kyrios, kai alieusousin autous " kai meta tauta apostelō thēreutas pollous, kai thēreusousin autous epagō pantos bounou ', kai ek tōn trymaliōn tōn petrōn. To apheuchton tēs timōrias dia toutōn dedēlōken, hoti halieis kai thēreutas mimoumenoi hoi polemioi pantas autous sagēneuoousi, kai tous en tois oresi peirōmenous lanthanein hyph᾽ heautous poioumenoi.
16. "Behold, I will send many fishermen, says the Lord, and they will fish for them; and after this I will send many hunters, and they will hunt them on every mountain and every hill, and from the clefts of the rocks." By these words he has shown that the punishment cannot be escaped: the enemies, like fishermen and hunters, will net them all and bring under their power even those who try to hide in the mountains.
16.17PG 81
ιζ΄, Ὅτι οἱ ὀρθαλμοί μου ἐπὶ πάσας τὰς ὁδοὺς. αὑτῶν, οὖκ ὃ ἀπεχρύδησαν ἀπὸ προσώπου μου, καὶ οὐκ ἐκρύδη τὰ ἀδικήματα αὐτῶν ἀπέναντι τῶν ὀρθαιϊμῶν μου. Πάντα ὁρῶ, οὐδέν με λανθάνει «ὧν γιγνομένων.
iz΄, Hoti hoi orthalmoi mou epi pasas tas hodous. hautōn, ouk ho apechrydēsan apo prosōpou mou, kai ouk ekrydē ta adikēmata autōn apenanti tōn orthaiïmōn mou. Panta horō, ouden me lanthanei «hōn gignomenōn.
17. "For my eyes are on all their ways; they have not been hidden from my face, and their iniquities have not been hidden from before my eyes." I see all things; nothing that happens escapes me.
16.18PG 81
ιη΄. Καὶ ὃ ἀνταποδώσω αὑτοῖς πρῶτον διπλᾶς τὰς ἀδικίας αὐτῶν, καὶ τὰς ἀνομίας αὐτῶν, ἐφ᾽ αἷς ἐδεδήλωσαν τὴν γῆν μου ἐν τοῖς θνησιμαίοις τῶν βδελυγμάτων αὑτῶν. Ὡς φιλάνθρωπος διπλασίαν ἁμαρτημάτων τὴν τιμωρίαν καλεῖ " κατὰ γὰρ τὸν τοῦ δικαίου λόγον, οὐκ ἀξίας ἕτισαν δίκας. θνησιμαζα δὲ τῶν βδελυγμάτων καλεῖ τὴν τῶν υἱῶν καὶ τῶν θυγατέρων σφαγὴν, ἣν τοῖς εἰδώλοις προσέφερον. Οὕτω τοῦ λαοῦ τὴν ἀσέδειαν δείξας, τὴν τῶν ἐθνῶν
iē΄. Kai ho antapodōsō hautois prōton diplas tas adikias autōn, kai tas anomias autōn, eph᾽ hais ededēlōsan tēn gēn mou en tois thnēsimaiois tōn bdelygmatōn hautōn. Hōs philanthrōpos diplasian hamartēmatōn tēn timōrian kalei " kata gar ton tou dikaiou logon, ouk axias hetisan dikas. thnēsimaza de tōn bdelygmatōn kalei tēn tōn huiōn kai tōn thygaterōn sphagēn, hēn tois eidōlois prosepheron. Houtō tou laou tēn asedeian deixas, tēn tōn ethnōn
18. "And I will repay them first double for their iniquities and their sins, by which they profaned my land with the carcasses of their abominations." As one who loves humankind he calls the punishment double the sins; for by the reckoning of justice they did not pay the penalty they deserved. By the carcasses of their abominations he means the slaughter of their sons and daughters, which they offered to the idols. Having thus shown the impiety of the people, he foretells the … of the nations:
16.19PG 81
ιθ΄. Κύριος " ἰσχύς μου, καὶ " βοήθειά μου, καὶ καταφυγή μου ἐν ἡμέρᾳ καχῶγν" πρὸς σὲ ἔθνη ἥξουσιν ἀπ᾿ ἐσχάτου τῆς γῆς, καὶ ἀροῦσιν, Ὥς ψευδῆ ἐχτήσαγντο οἱ πατέρες ἡμῶν εἴδωλα, καὶ οὐκ ἔστιν ὠφέλεια " ἐν αὑτοῖς. Οἱ τοσαύτης ἐπιμελείας ἀξιωθέντες, καὶ νομικῆς καὶ προφητικῆς διπαρανομοῦντες " τὰ δὲ ἔθνη, ταύτης οὐκ ἀπολαύσαντα «ἧς προμηθείας, μόνον δὲ τῶν ἀποστολικῶν χηρυ- Ὑμάτων ἀκούσαντα, ἔφυγε τὴν πλάνην, καὶ τῷ τῆς θεογνωσία: φωτὶ προσελήλυθε. Καὶ τῆς προτέρας ἀναμιμνησκόμενος ᾿ παροιμίας βοῶ σοι"
ith΄. Kyrios " ischys mou, kai " boētheia mou, kai kataphygē mou en hēmerą kachōgn" pros se ethnē hēxousin ap᾿ eschatou tēs gēs, kai arousin, Hōs pseudē echtēsagnto hoi pateres hēmōn eidōla, kai ouk estin ōpheleia " en hautois. Hoi tosautēs epimeleias axiōthentes, kai nomikēs kai prophētikēs diparanomountes " ta de ethnē, tautēs ouk apolausanta «hēs promētheias, monon de tōn apostolikōn chēry- Hymatōn akousanta, ephyge tēn planēn, kai tǭ tēs theognōsia: phōti proselēlythe. Kai tēs proteras anamimnēskomenos ᾿ paroimias boō soi"
19. "Lord, my strength and my help and my refuge in the day of evils: to you nations will come from the end of the earth, and say: How false were the idols our fathers acquired, and there is no profit in them!" Those who had been counted worthy of so much care, and of the teaching of both law and prophets, continued in lawlessness; but the nations, who had not enjoyed this providence and had only heard the apostolic proclamation, fled from the error and came to the light of the knowledge of God. And, recalling the earlier saying, he cries out:
16.20PG 81
χ', χα'. Εἰ ποιήσει ἑαυτῷ ἄνθρωπος θεοὺς, καὶ αὐτοὶ " οὐκ εἰσὶ θεοί; Διὰ τοῦτο ἰδοὺ " ἐγὼ δη- «Ἰώσω αὐτοῖς ἐν τῷ καιρῷ τούτῳ τὴν χεῖρά μου, καὶ τὴν δύναμίν μον γγωριῶ αὐτοῖς, καὶ γνώσονται ὅτι ὄνομά μοι Κύριος. Προλέγω, φησὶν, αὐτοῖς͵ πρὸ πολλοῦ τὰ ἐσόμενα, καὶ προδιδάσχω αὐτοῖς τὴν ἰσχύν μον, ὅτι δι᾽ εὐτελῶν καὶ ὀλίγων ἀνθρώπων τὴν
ch', cha'. Ei poiēsei heautǭ anthrōpos theous, kai autoi " ouk eisi theoi? Dia touto idou " egō dē- «Iōsō autois en tǭ kairǭ toutǭ tēn cheira mou, kai tēn dynamin mon ngōriō autois, kai gnōsontai hoti onoma moi Kyrios. Prolegō, phēsin, autois͵ pro pollou ta esomena, kai prodidaschō autois tēn ischyn mon, hoti di᾽ eutelōn kai oligōn anthrōpōn tēn
20–21. "Will a man make gods for himself, when they are not gods? Therefore, behold, I will show them my hand at this time, and I will make known to them my power, and they will know that my name is the Lord." I foretell to them, he says, long beforehand what will be, and I teach them beforehand my strength: that through cheap and few men the …
Chapter 17
17.1PG 81
Οὔτω τὴν τῶν ἐθνῶν προθεσπίσας μεταθολὴν, τῆς Ἰουδαίων πάλιν ἀσεδείας κατηγορεῖ. α΄. Ἁμαρτία " Ιούδα ἐγγέγραπται ἐν γραφῇν ἐν ὄνυχι ἀδαμαντίνῃ "", ἐπὶ τοῦ στήθους τὴς καρδίας αὐὑτῶν',, καὶ ἐν τοῖς κέρασι τῶν θυσιαστηρίων αὐτῶν. Οὐδὲν τοῦ συνειδότος ἰσχυρότερον " πάγια γὰρ τὰ ἐν τούτῳ πηγνύμενα γράμματα" κἂν γὰρ πάντες ἄνθρωποι μαρτυρήσωσιν ἀγαθὰ τῷ συγειδότι ἑαυτῶν, πονηρὰ τῶν ψευδολόγων "5 τὸ συνειδὸς οὐκ ἀνέχεται, τὴν ψῆφον. Τοῦτο καὶ ἐνταῦθά φησιν, ὅτι Καὶ τὰ πράγματά σου κατηγορεῖ, καὶ τὸ συνειδό; σον συμμαρτυρεῖ, ᾿Αναμιμνήσχε: δὲ αὐτοὺς καὶ τῶν ἀλσῶν, καὶ τῶν βωμῶν, καὶ τῆς ἐν αὐτοῖς γενομένης πλάντς, καὶ ἀπειλεῖ πάντα τὸν πλοῦτον αὐτῶν σὺ τοῖς εἰδώλοις παραδώσειν τοῖς πολεμίοις. Πρηλέγει δὲ καὶ τὴν τῆς πόλεως ἐρημίαν " μετὰ ταῦτα ἄθλιον λέγει καὶ τρισάθλιον "5, καὶ ἀραῖς ὑποδάλλε: τὸν τοῦ Θεοῦ μὲν ἀφιστάμενον, ἀνθρωπίνῃ δὲ δυναστ-ίᾳ θαῤκαὶ εὐτελέσι, φυομένοις ἐν ταῖς ἐρημίαις καὶ μηε-
Outō tēn tōn ethnōn prothespisas metatholēn, tēs Ioudaiōn palin asedeias katēgorei. a΄. Hamartia " Iouda engegraptai en graphę̄n en onychi adamantinę̄ "", epi tou stēthous tēs kardias auytōn',, kai en tois kerasi tōn thysiastēriōn autōn. Ouden tou syneidotos ischyroteron " pagia gar ta en toutǭ pēgnymena grammata" kan gar pantes anthrōpoi martyrēsōsin agatha tǭ sygeidoti heautōn, ponēra tōn pseudologōn "5 to syneidos ouk anechetai, tēn psēphon. Touto kai entautha phēsin, hoti Kai ta pragmata sou katēgorei, kai to syneido? son symmartyrei, ᾿Anamimnēsche: de autous kai tōn alsōn, kai tōn bōmōn, kai tēs en autois genomenēs plants, kai apeilei panta ton plouton autōn sy tois eidōlois paradōsein tois polemiois. Prēlegei de kai tēn tēs poleōs erēmian " meta tauta athlion legei kai trisathlion "5, kai arais hypodalle: ton tou Theou men aphistamenon, anthrōpinę̄ de dynast-ią tharkai eutelesi, phyomenois en tais erēmiais kai mēe-
Having thus foretold the change of the nations, he again accuses the impiety of the Jews: 1. "The sin of Judah is written with a pen of iron, with a point of adamant, on the breast of their heart, and on the horns of their altars." Nothing is stronger than conscience, for the letters fixed in it are lasting; even if all people bear witness to a man's goodness, the conscience of one who knows his own wickedness does not accept the verdict of the false witnesses. This is what he says here too: your deeds accuse you, and your conscience bears witness with them. He reminds them also of the groves and the altars and the error practiced in them, and threatens to hand over all their wealth, together with the idols, to the enemies. He foretells also the desolation of the city. After this he calls wretched and thrice wretched, and subjects to curses, the one who departs from God and trusts in human power … and cheap, growing in deserts and …
17.6PG 81
ς΄ Ἔστι" γὰρ, φησὶν, ὡς ἡ ἀγριομυρίκη, ἡ ἐν τῷ ἐρήμῳ, καὶ οὐκ ὄψεται, ὅταν ἔλθῃ τὰ ἀγαϑά. Καὶ κατασκηγώσει ἐν ἁλίμοις "5, ἐγ γῇ ἐρήμῳ, ἐν γῇ πυρᾷ, ἥτις οὗ κατοικιεῖται. Τὸ δὲ εὲν ἁλίμοις » ὁ Σύ ρὸς «ἐν φωλεοῖς ν ἡρμήνευσε" διὰ πάντων δὲ τῶν εἰ-ρημένων, τὸ ἀκερδὲς τοῦ τοιούτου κέρδου; ἐδήλωσεν. ᾿Απειχάζει δὲ τὸν τῷ Θεῷ πεποιθότα, καὶ παοαθάλλει φυτῷ διηνεκῶς ἀρδορένῳ, καὶ μὴ βλαπτομένῳ ὑπὸ καύματος σφοδροτάτου, ἀξ: δὲ ὥριμον φέρωστι τὸν καρπόν. Ταῦτα δὲ οὐ μάτην εἶπεν, ἀλλὰ παραινῶν μὴ τῇ Λἰγυπτίων ἐπικουρίᾳ θαῤῥῖ)παι, ἀλλὰ διὰ τῆς τοῦ βίου μεταδολῆ; τὴν θείαν ῥοπὴν ἐπισπάτχσθαε.
s΄ Esti" gar, phēsin, hōs hē agriomyrikē, hē en tǭ erēmǭ, kai ouk opsetai, hotan elthę̄ ta agaϑa. Kai kataskēgōsei en halimois "5, eg gę̄ erēmǭ, en gę̄ pyrą, hētis hou katoikieitai. To de een halimois » ho Sy ros «en phōleois n hērmēneuse" dia pantōn de tōn ei-rēmenōn, to akerdes tou toioutou kerdou? edēlōsen. ᾿Apeichazei de ton tǭ Theǭ pepoithota, kai paoathallei phytǭ diēnekōs ardorenǭ, kai mē blaptomenǭ hypo kaumatos sphodrotatou, ax: de hōrimon pherōsti ton karpon. Tauta de ou matēn eipen, alla parainōn mē tę̄ Ligyptiōn epikourią tharrhi)pai, alla dia tēs tou biou metadolē? tēn theian rhopēn epispatchsthae.
6. "For he is," he says, "like the wild tamarisk in the desert, and he will not see when good things come; and he will dwell in salt places in the desert, in a parched land that will not be inhabited." "In salt places" the Syrian translated "in dens." By all these words he has shown how unprofitable such profit is. He then compares the one who trusts in God and likens him to a plant continually watered, not harmed by the fiercest heat, but always bearing ripe fruit. He did not say this idly, but to urge them not to trust in the help of the Egyptians, and to draw down the divine favor by a change of life.
17.9PG 81
θ',. Βαρϑθῖα 15 ἡ καρδία παρὰ πάντα " καὶ ἄγθρωπός " ἐστι, καὶ τίς γγεώσετιι αὐτόν; Κύριος ἐτάζων καρδίας, δοκιμάζων γεφροὺς, τοῦ δοῦνωι ἑκάστῳ κατὰ τὰς ὁδοὺς αὐτοῦ "", καὶ κατὰ τοὺς καρποὺς τῶν ἐπιτηδευμάτων αὑτῶγ""", ᾿Ανθρώποις μὲν, φησὶν, ἀκατάληπτα τὰ τοῦ πέλας βουλεύματα" κέκρυπται γὰρ τῆς 3 καρδίας χινύ ματα" ἐμοὶ δὲ τῷ ποιητῇ δῆλα καὶ ταῦτα ᾿ οὐ γὰρ μόνοις "" πράγμασιν, ἀλλὰ γαὶ λογισμοῖς διχάζξω, καὶ ἴσην καὶ δικαίαν ἐχφέρω τὴ» ψῆφον. Πάλιν ἐπὶ τὸν Βχδυλώνιον “ὃν λόγον μετήνεγκεν.
th',. Barϑthia 15 hē kardia para panta " kai agthrōpos " esti, kai tis ngeōsetii auton? Kyrios etazōn kardias, dokimazōn gephrous, tou dounōi hekastǭ kata tas hodous autou "", kai kata tous karpous tōn epitēdeumatōn hautōg""", ᾿Anthrōpois men, phēsin, akatalēpta ta tou pelas bouleumata" kekryptai gar tēs 3 kardias chiny mata" emoi de tǭ poiētę̄ dēla kai tauta ᾿ ou gar monois "" pragmasin, alla gai logismois dichazxō, kai isēn kai dikaian echpherō tē» psēphon. Palin epi ton Bchdylōnion “hon logon metēnenken.
9–10. "The heart is deep beyond all things, and it is man; and who will know him? I, the Lord, search hearts and test kidneys, to give to each according to his ways and according to the fruits of his practices." To human beings, he says, the counsels of their neighbor are beyond grasp, for the movements of the heart are hidden; but to me, the maker, these too are plain. For I judge not only by deeds but also by thoughts, and I pronounce an equal and just verdict. He has turned his discourse again to the Babylonian.
17.11PG 81
ια΄. Ἐξώγνησε “ πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκε" ποιῶν πλοῦτον αὑτοῦ οὗ μετὰ κρίσεως. καὶ διὰ τὴς τούτων φωνῆς τοὺς ὁμογενεῖς συγχαλοῦσιν" οἱ δὲ, συντρέχοντες περιπίπτουσι τοῖς θηράμὲν πάντων ἀνθρώπων πειρώμενον, πλοῦτον δὲ αὐτῷ 5 σκυθρωπά. « Ἐν ἡμίσει ἡμερῶν αὐτοῦ χαπαλείψουσιν αὐτὸν, καὶ ἐπ᾽ ἐσχάτων αὐτοῦ ἔσται ἄφρων. » Ταῦτα καὶ ὁ θεσπέσιος ἐδίδαξεν ἡμᾶς Δανυ λ “μανίχ γὰρ περιέπεσε, καὶ θηριώδης ἐγένετο, καὶ ἐξελάσθη "᾽ τῆς βασιλείας.
ia΄. Exōgnēse “ perdix, synēgagen ha ouk eteke" poiōn plouton hautou hou meta kriseōs. kai dia tēs toutōn phōnēs tous homogeneis synchalousin" hoi de, syntrechontes peripiptousi tois thēramen pantōn anthrōpōn peirōmenon, plouton de autǭ 5 skythrōpa. « En hēmisei hēmerōn autou chapaleipsousin auton, kai ep᾽ eschatōn autou estai aphrōn. » Tauta kai ho thespesios edidaxen hēmas Dany l “manich gar periepese, kai thēriōdēs egeneto, kai exelasthē "᾽ tēs basileias.
11. "The partridge cried out; it gathered what it did not lay, making its wealth without judgment." … and by their call they summon their own kind, and these, running together, fall into the traps … trying … all men, and wealth for him … grim things. "In the middle of his days they will leave him, and at his end he will be a fool." The divinely inspired Daniel too has taught us this: for he fell into madness, became like a beast, and was driven from the kingdom.
17.12PG 81
ιβ΄. Θρόγος δύξης ὑψούμενος. Ἐστερήθη δὲ καὶ τὸ) θρόνον ᾽5. Ὑψηκὸν ἁγίασμα ἡμῶν ἐξ ἀρχῆς" τόπος ἁγιάσματος ἡμῶν. (ιγ’..) Ὑπομονὴ Ἰσραή.1. Σὺ δὲ, φησὶ, Δέτποτα, τὸ ἡμέτερον ἁγίασμα, ἣ τοῦ τόπου ἡμῶν περιφάνεια, αἰώνιον ἔχεις τὸ κράτος. Σὲ τοίνυν ὑπομενοῦμεν. Σὺ γὰρ ἡμῖν παρέξεις τῶν λυπηρῶν τὴν ἀπαλλαγήν - οἱ γὰρ καταλιπόντες σε αἰσχύνης πάσης πλησθήσονται.
ib΄. Throgos dyxēs hypsoumenos. Esterēthē de kai to) thronon ᾽5. Hypsēkon hagiasma hēmōn ex archēs" topos hagiasmatos hēmōn. (ig’..) Hypomonē Israē.1. Sy de, phēsi, Detpota, to hēmeteron hagiasma, hē tou topou hēmōn periphaneia, aiōnion echeis to kratos. Se toinyn hypomenoumen. Sy gar hēmin parexeis tōn lypērōn tēn apallagēn - hoi gar katalipontes se aischynēs pasēs plēsthēsontai.
12. "A throne of glory, exalted." He was deprived even of the throne. "High is our sanctuary from the beginning, the place of our sanctuary. 13. The endurance of Israel." But you, he says, Master, our sanctuary, the splendor of our place, have eternal power. For you, then, we will wait; for you will grant us release from what is painful; and those who forsake you will be filled with every shame.
17.14PG 81
ιδ΄. "Ιασαί με, Κύριε, καὶ ἰαθήσομαι " σῶσόν με, καὶ σωθήσομαι" ὅτι καύχημά μου εἶ σύ.᾿ Ἐμαυτὸν ἐγὼ τῇ σῇ προνοίᾳ προσάγω, καὶ τῆς παρὰ σοῦ σωτηρίας ἱχετεύω τυχεῖν.
id΄. "Iasai me, Kyrie, kai iathēsomai " sōson me, kai sōthēsomai" hoti kauchēma mou ei sy.᾿ Emauton egō tę̄ sę̄ pronoią prosagō, kai tēs para sou sōtērias hicheteuō tychein.
14. "Heal me, Lord, and I shall be healed; save me, and I shall be saved; for you are my boast." I bring myself to your providence, and I beseech you that I may obtain salvation from you.
17.15PG 81
τε’, τς΄. ᾿Ιδοὺ αὑτοὶ λέγουσι πρός με, Ποῦ ἔστιν ὁ 1όγος Κυρίου; ἡἠχέτω ". Ἐγὼ δὲ οὐκ " ἐκοπίασα κατακοιουθῶν ὀπίσω σου, καὶ ἡμέραν ἀνθρώπου 15 οὐκ ἐπεθύμησα, σὺ ἐπίστασαι " τὰ ἐχπορευόμεγα διὰ τῶν χειλέων μου πρὸ προσὠπου σού ἐστιν. Ἐπιμέμφονται τῇ βραδύτητι τῆς «πἰμωρίας, καὶ ψευδῆ τὴν προφητείαν νομίζουσι, σοῦ ἀναθαλλομένου τὴν τιμωρίαν ταύτην αὑτῶν τὴν ἀναλγησίαν ὁρῶν ἐδουλήθην αὖτοὺς περιπεσεῖν τοῖς κακοῖς " τοῦτο γὰρ λέγει" Ἡμέραν ἀγθρώπου οὐκ ἐπεθύμησα. (ιζ΄.) Μὴ γέγῃ δ μοι εἰς ἀλλοτρίωσιν 5, φειδόμενγνός μου σὺ δ' ἐν ἡμέρᾳ πονηρᾷ. « Ἡμέραν πονηρὰν » τὴν κατ᾽ αὑτοῦ γενομένην ἐπανάστασιν καλεῖ 3", Καὶ παρακαλεῖ τῆς τοῦ δ Θεοῦ κηδεμονίας τυχεῖν " καὶ ἐκξίνους μὲν διαμαρτεῖν τῶν ἐπιχειρημάτων, χκαταισχυνθῆναι, αὐτὸν δ᾽ δὲ τῆς ἐπιβουλῆς ἀναφαγῆναι κρείττονα. Μετὰ ταῦτα κελεύεται ὁ προφήτης τὰς βασιλικὰς πύλας χαταλαδεῖν, καὶ πᾶσι παρεγγυῆσαι, καὶ βασιλεῦσι, καὶ ἰδιώταις, “ὃν περὶ τοῦ Σαῤθάτου μὴ 5 παραβαίνειν νόμον, ἀλλὰ τῇ ἀργίχ. τήνδε τὴν ἡμέραν τιμῆσαι, καὶ τῶν πατέρων μὴ ζηλῶσαι τὴν ἀπείθειαν " τούτου γὰρ γινομένου, φησὶ, τῶν τῆς εἰρήνης καρπῶν ἀπολαύσεσθε, καὶ συνδραμοῦνται πάντοθεν οἱ τῷ Θεῷ τὰς θυσίας ἐν ν᾽ εἰρήνη προσφέροντες. Ὑμῶν δὲ παραδαινόντων τῆς ἀργία: τὸν νόμον, καὶ φορτία χομιξόντων ἐν τῇ τοῦ Σαύβάτου ἡμέρᾳ, οὐ τὰς πύλας μόνον, ἀλλὰ καὶ πᾶσαν τὴν πόλιν παραδώσω πυρί.
te’, ts΄. ᾿Idou hautoi legousi pros me, Pou estin ho 1ogos Kyriou? hēēchetō ". Egō de ouk " ekopiasa katakoiouthōn opisō sou, kai hēmeran anthrōpou 15 ouk epethymēsa, sy epistasai " ta echporeuomega dia tōn cheileōn mou pro prosōpou sou estin. Epimemphontai tę̄ bradytēti tēs «pimōrias, kai pseudē tēn prophēteian nomizousi, sou anathallomenou tēn timōrian tautēn hautōn tēn analgēsian horōn edoulēthēn autous peripesein tois kakois " touto gar legei" Hēmeran agthrōpou ouk epethymēsa. (iz΄.) Mē gegę̄ d moi eis allotriōsin 5, pheidomengnos mou sy d' en hēmerą ponērą. « Hēmeran ponēran » tēn kat᾽ hautou genomenēn epanastasin kalei 3", Kai parakalei tēs tou d Theou kēdemonias tychein " kai ekxinous men diamartein tōn epicheirēmatōn, chkataischynthēnai, auton d᾽ de tēs epiboulēs anaphagēnai kreittona. Meta tauta keleuetai ho prophētēs tas basilikas pylas chataladein, kai pasi parengyēsai, kai basileusi, kai idiōtais, “hon peri tou Sarthatou mē 5 parabainein nomon, alla tę̄ argich. tēnde tēn hēmeran timēsai, kai tōn paterōn mē zēlōsai tēn apeitheian " toutou gar ginomenou, phēsi, tōn tēs eirēnēs karpōn apolausesthe, kai syndramountai pantothen hoi tǭ Theǭ tas thysias en n᾽ eirēnē prospherontes. Hymōn de paradainontōn tēs argia: ton nomon, kai phortia chomixontōn en tę̄ tou Saubatou hēmerą, ou tas pylas monon, alla kai pasan tēn polin paradōsō pyri.
15–16. "Behold, they say to me: Where is the word of the Lord? Let it come! But I have not grown weary following after you, and I have not desired the day of man; you know it; what goes out through my lips is before your face." They find fault with the slowness of the punishment and think the prophecy false, since you put off the punishment; … though I saw their insensibility, I did not wish them to fall into the evils. For this is what he says: "I have not desired the day of man." 17. "Do not become an estrangement to me, sparing me in the evil day." He calls the uprising against him "the evil day." And he entreats that he may obtain God's care, and that they may fail in their attempts and be put to shame, while he himself is shown stronger than the plot. After this the prophet is commanded to take his stand at the royal gates and charge all, kings and commoners alike, not to transgress the law concerning the Sabbath, but to honor this day with rest, and not to emulate the disobedience of their fathers. For if this is done, he says, you will enjoy the fruits of peace, and those who offer sacrifices to God in peace will run together from every side. But if you transgress the law of rest and carry burdens on the Sabbath day, I will give over to fire not only the gates but the whole city.
Chapter 18
18.4PG 81
Οὕτω καὶ τοῦτον συμπεράνας τὸν λόγον, παρακελεύεται τῷ προφήτῃ εἰς τὸ τοῦ κεραμέως εἰσελθεῖν καταγώγιον. Ποιεῖ δὲ τὸ προσταχθὲν ὁ προφήτης, καὶ θεωρεῖ τὸν χεραμέα σκεῦός τι διαπλάττοντα' εἶτα δ'. Καὶ 3 ἔπεσε γὰρ, φησὶ, τὸ ἀγγεῖον, ὃ αὑτὸς ἐποίει ἐκ τοῦ πη.1οῦ 35, ἐν ταῖς χερσὶν αὐτοῦ, καὶ πάλιν ἐποίησεν αὐτὸ ἀγγεῖον ἕτερον, καθὼς ἤρεσεν ἐναντίον αὐτοῦ τοὺ ποιῆσαι. Οὕτω δείξας κὸν χεραμέα τοῦ πηλοῦ τὴν ἐξουσίαν ἔχοντα, καὶ ὡς ἂν ἐθέλῃ, χατασχηματίζοντα 5 τοῦτον, πρὸς τὸν προφήτην φησίν " Εἰπὲ αὐτοῖς " ᾿ :
Houtō kai touton symperanas ton logon, parakeleuetai tǭ prophētę̄ eis to tou kerameōs eiselthein katagōgion. Poiei de to prostachthen ho prophētēs, kai theōrei ton cheramea skeuos ti diaplattonta' eita d'. Kai 3 epese gar, phēsi, to angeion, ho hautos epoiei ek tou pē.1ou 35, en tais chersin autou, kai palin epoiēsen auto angeion heteron, kathōs ēresen enantion autou tou poiēsai. Houtō deixas kon cheramea tou pēlou tēn exousian echonta, kai hōs an ethelę̄, chataschēmatizonta 5 touton, pros ton prophētēn phēsin " Eipe autois " ᾿ :
Having thus concluded this discourse too, he bids the prophet go into the potter's workshop. The prophet does as commanded and sees the potter shaping a vessel; then: 4. "And the vessel," he says, "which he was making of the clay fell in his hands, and he made it again into another vessel, as it pleased him to make it." Having thus shown that the potter has authority over the clay and shapes it as he wishes, he says to the prophet: Say to them:
18.6PG 81
ς΄. Εἰ καθὼς ὁ κεραμεὺς, οὕτως οὗ δύναμαι " τοῦ ποιῆσαι ὑμῖν, οἶκος ᾿Ισραή.1; φησὶ Κύριος. Ἰδοὺ ὡς πηλὸς " ἐν χειρὶ " τοῦ κεραμέως, οὗτως ὑμεῖς ἐν ταῖς χερσί μου ἐστὲ, οἶκος ᾿Ισραή. Καθάπερ γὰρ ἐκεῖνος καὶ φῦραι δύναται τὸν πηλὸν. καὶ σχηματίσαι τοῦτον, ὡς ἂν ἐθέλῃ - οὕτως ἐμοὶ ῥάδιον, καὶ τιμωρίᾳ παραδοῦναι, καὶ σωτηρίαν χαρίσασθαι, καὶ τοὺς ἐν εὐπραξίᾳ συμφοραῖς παραδοῦναι, καὶ αὖ πάλιν τοῖς ἐν δυσχληρίᾳ εὐημερίαν χαρίσα- Ο᾽ σθαι. Τοῦτο ᾿χὰρ δηλοῖ τὰ ἑξῆς.
s΄. Ei kathōs ho kerameus, houtōs hou dynamai " tou poiēsai hymin, oikos ᾿Israē.1? phēsi Kyrios. Idou hōs pēlos " en cheiri " tou kerameōs, houtōs hymeis en tais chersi mou este, oikos ᾿Israē. Kathaper gar ekeinos kai phyrai dynatai ton pēlon. kai schēmatisai touton, hōs an ethelę̄ - houtōs emoi rhadion, kai timōrią paradounai, kai sōtērian charisasthai, kai tous en eupraxią symphorais paradounai, kai au palin tois en dyschlērią euēmerian charisa- O᾽ sthai. Touto ᾿char dēloi ta hexēs.
6. "Can I not do to you as this potter does, house of Israel? says the Lord. Behold, as clay in the hand of the potter, so are you in my hands, house of Israel." For as he can knead the clay and shape it as he wishes, so it is easy for me both to hand over to punishment and to grant salvation, to deliver the prosperous to calamities, and again to grant good days to those in misfortune. This is what follows shows.
18.7PG 81
ζ΄, η΄. Πέρας " λαλήσω ἐπὶ ἔθνη καὶ " βασι- «λείαν, τοῦ ἐξᾶραι αὐτοὺς, καὶ " καθελεῖν, καὶ τοῦ ἀπολλύειν. Καὶ ἂν " ἐπιστραφῇ τὸ ἔθγος ἐχεῖγο ἀπὸ κακῶν αὑτῶν " καὶ μετανοήσω ἀπὸ" τῶν κακῶν, ὧν ἐλογισάμην ποιῆσαι " αὐτοῖς. Μὴ ἀπαγορεύσητε, φησὶ, τὴν σωτηρίαν " καὶ γὰρ εἰ χαταψηφίσομαι ἔθνους, καὶ ἀπειλήσω τιμωρίαν ἐσχάτην, ἴδω δὲ αὐτῶν τὴν μεταμέλειαν, οὐκ ἐπάγω τὴν τιμωρίαν, ἀλλ᾽ ὀρέγω τὸν ἔλεον. Κἂν πάλιν "᾿ ὑπόσχωμαι ἀγαθῶν ἀφθονίαν, καταφρονήσαντες δὲ ἐκεῖνοι πονηρίαν δ᾽ ἀσπάσωνται, οὐ περανῶ τῶν ἀγαθῶν τὴν ὑπόσχεσιν. Τοῦτο τοίνυν εἰδότες, φησὶν μὴ ἀπαγορεύσητε τὰ χρηστότερα, ἀλλὰ προσενέγχατε τὴν μετάνοιαν, καὶ τὴν σωτηρίαν χαρπώσασθε.
z΄, ē΄. Peras " lalēsō epi ethnē kai " basi- «leian, tou exarai autous, kai " kathelein, kai tou apollyein. Kai an " epistraphę̄ to ethgos echeigo apo kakōn hautōn " kai metanoēsō apo" tōn kakōn, hōn elogisamēn poiēsai " autois. Mē apagoreusēte, phēsi, tēn sōtērian " kai gar ei chatapsēphisomai ethnous, kai apeilēsō timōrian eschatēn, idō de autōn tēn metameleian, ouk epagō tēn timōrian, all᾽ oregō ton eleon. Kan palin "᾿ hyposchōmai agathōn aphthonian, kataphronēsantes de ekeinoi ponērian d᾽ aspasōntai, ou peranō tōn agathōn tēn hyposchesin. Touto toinyn eidotes, phēsin mē apagoreusēte ta chrēstotera, alla prosenenchate tēn metanoian, kai tēn sōtērian charpōsasthe.
7–8. "At one moment I will speak against nations and a kingdom, to uproot them and to pull them down and to destroy them; and if that nation turns from its evils, I too will repent of the evils that I planned to do to them." Do not despair of salvation, he says; for even if I condemn a nation and threaten the uttermost punishment, if I see their repentance I do not bring the punishment, but stretch out mercy. And again, if I promise an abundance of good things, but they despise it and embrace wickedness, I will not fulfill the promise of good things. Knowing this, then, he says, do not despair of better things, but offer repentance and reap salvation.
18.11PG 81
ια'. ἸΙδοὺ γὰρ ἐγὼ, φησὶ, πλάσσω ἐφ᾽ ὑμᾶς κακὰ, καὶ λογίζομαι ἐφ' ὑμᾶς λογισμόν " ἀποστραφήτω ἔκαστος ἀπὸ τῆς ὁδοῦ τῆς πονηρᾶς. καὶ καλὰ ποιήσατε τὰ ἐπιτηδεύματα ὑμῶν, καὶ τὰς ὁδοὺς ὑμῶν. ᾿Αλλ᾽ αὐτὸς μὲν ἐμ λβοείσῳ ὧν, τοιαὔτα προσενήνοχε φάρμακα " ἐκεῖνοι δὲ τοῦ ἰατροῦ τὰς ὑποθήκας οὐκ ἐδέξαντο. εβ΄. ᾿Α.2.12᾽ εἶπον, φησὶν, ᾿Αγδριαύμεθα 3, ὅτι ὀπίσω τῶν ἁποστροφῶν ἡμῶν πορευσόμεθα, καὶ ὅχαστος τὰ "" ἀρεστὰ τῆς καρδίας αὑτοῦ ποιήσομεν. « ᾿Αποστροφὰς » καλεῖ τὴν τῶν χειρόνων ὁδόν.
ia'. IIdou gar egō, phēsi, plassō eph᾽ hymas kaka, kai logizomai eph' hymas logismon " apostraphētō ekastos apo tēs hodou tēs ponēras. kai kala poiēsate ta epitēdeumata hymōn, kai tas hodous hymōn. ᾿All᾽ autos men em lboeisǭ hōn, toiauta prosenēnoche pharmaka " ekeinoi de tou iatrou tas hypothēkas ouk edexanto. eb΄. ᾿A.2.12᾽ eipon, phēsin, ᾿Agdriaumetha 3, hoti opisō tōn hapostrophōn hēmōn poreusometha, kai hochastos ta "" aresta tēs kardias hautou poiēsomen. « ᾿Apostrophas » kalei tēn tōn cheironōn hodon.
11. "For behold," he says, "I am forming evils against you and devising a plan against you; let each one turn from his evil way, and make good your practices and your ways." He, being …, offered such remedies; but they would not accept the physician's counsels. 12. "But they said," he says, "We will act like men, for we will walk after our apostasies, and each of us will do what pleases his heart." By "apostasies" he means the way of what is worse.
18.13PG 81
ιγ΄. Διὰ τοῦτο τάδε.16γει Κύριος " ᾽Ερωτήσατε ἔθνεσι "", Τίς ἤκουσε τοιαῦτα φρικτὰ σφόδρα", ἃ ἐποίησε παρθένος θυγάτηρ ᾿Ἰερουσαλήμ""; Παρθένον αὐτὴν καλεῖ, οὐκ ὡς οὐκ ἀκόλαστον, ἀλλ᾽ ὡς "7 ὡραϊζομένην, καὶ ἐπὶ τῷ κάλλει σεμνυνομένην.
ig΄. Dia touto tade.16gei Kyrios " ᾽Erōtēsate ethnesi "", Tis ēkouse toiauta phrikta sphodra", ha epoiēse parthenos thygatēr ᾿Ierousalēm""? Parthenon autēn kalei, ouk hōs ouk akolaston, all᾽ hōs "7 hōraïzomenēn, kai epi tǭ kallei semnynomenēn.
13. "Therefore thus says the Lord: Ask among the nations, who has heard such very horrible things as the virgin daughter of Jerusalem has done?" He calls her a virgin, not as being chaste, but as one who beautifies herself and prides herself on her beauty.
18.14PG 81
ιδ΄. Μὴ " ἐκλείψουσιν ἀπὸ πέτρας μαστοὶ, ἣ χιὼν ἀπὸ τοῦ Λιδάγου; ἣ ν᾽ ἐκκλίνει ὕδωρ βιχῶς, τὰ ῥύμῃ φερόμενον ὕδωρ τετριμμένην τρίδον ὁδεύει " οὗτοι δὲ τοῦ νόμου κατέλιπον τὴν ὁδὸν, καὶ κῶν ἐμῶν ἐντολῶν οὐδεμία παρ᾽ αὑτοῖς μνήμη " τοῦτὸ γὰρ δηλοῖ τὰ ἑξῆς.
id΄. Mē " ekleipsousin apo petras mastoi, hē chiōn apo tou Lidagou? hē n᾽ ekklinei hydōr bichōs, ta rhymę̄ pheromenon hydōr tetrimmenēn tridon hodeuei " houtoi de tou nomou katelipon tēn hodon, kai kōn emōn entolōn oudemia par᾽ hautois mnēmē " touto gar dēloi ta hexēs.
14. "Will the breasts fail from the rock, or the snow from Lebanon? Or will water … turn aside?" … water carried along by its current travels a worn channel; but these men have left the way of the law, and there is no remembrance of my commandments among them. This is what follows shows.
18.25PG 81
κε΄, ὍὍτι ἐπελάθοντό μου ὁ 1αός μου, εἰς κεγὸν ἐθυμίασαν, καὶ ἀσθενοῦσιν 5 ἐν ταῖς ὁδοῖς αὖ- ὦ οὖκ 5 ἔχουσαν ὁδὸν εἰς πορείαν. Ἐπενόησαν, φησὶν, ἀτραποὺς οὐκ ἐξ ἀρχῆς τετριμμένας, καὶ ταύτας αἰωνίους ἀπέφηναν ὁδούς " ἀντὶ τοῦ, ταύταις ἀεὶ κεχρημένοι διατελοῦσιν. Οὗ χάριν αὐτῶν ἐμημίᾳ παραδώσω τὴν' γῆν " τοῦτο γὰρ ἐπήγαγεν. ις΄. Τοῦ τάξαι τὴν γῆν αὐτῶν εἰς ἀφανισμὸν, » καὶ εἷς συρισμὸν "" αἰώγιον. Ὁ συρισμὸς τὴν ἐρημίαν τῆς πόλεως δηλοῖ " οἱ γὰρ εὐπραγοῦσαν “5 τὴν πόλιν ἰδόντες, εἶτα ἐρημωθεῖσαν θεώμενοι, συρίζειν 4 εἰώθασι, καὶ ταύξῃ δεικνύειν “΄ τὴν συμφοράν. : ιζ΄. Ὡς ἄνεμον καύσωνα " διωσπερῶ αὐτοὺς κατὰ πρόσωπον τῶν ἐχθρῶν αὐτῶν. Οὐδὲ φειδοῦς, φησὶ, παρὰ τῶν δυσμενῶν ἀπολαύσουσιν " ἀλλὰ μισήσουσιν αὐτοὺς, καθάπερ τις τὸν καύσωνα ἀποστρέφετα!. ε« Αὐχένα 5 καὶ οὐ πρόσωπον δείξω αὐ- «οἷς ἐν ἡμέρᾳ ἀπωλείας αὐτῶν. » Ἴδιον γὰρ τῶν δορυαλώτων, καὶ τῶν δούλων, τὸ χύπτειν εἰς γῆν, ὡς μᾶλλον αὐτῶν τὸν αὐχένα ἣ τὸ πρόσωπον φαίνεσθαι. Καὶ ἄλλως δὲ δυνατὸν νοῆσαι " τῶν γὰρ ἀπ- Ὦ πίε. ἐστραμμένων οὐ τὸ πρόσωπον, ἀλλὰ τὸν αὐχένα ὁρῶ-" μεν " δηλοῖ τοίνυν ὁ λόγος τοῦ Θεοῦ τὴν ἀποστρο-. φῆν. Τὰ μὲν οὖν ἐκείνοις ἀπειληθέντα τοιαῦτα " ἡμῖν δὲ γενέσθω φάρμακα τὰ ἐχείνων παθήματα εἰμὶ -᾿ … ιη΄. Καὶ εἶπον - Δεῦτε, καὶ 1λογισώμεθω ἐπὶ ἀπὸ ἱερέως, καὶ βου.ϊὴ ἀπὸ συνετοῦ, καὶ λόγος ἀπὸ προφήτου. Τρία μαρτυροῦσιν αὑτῷ τὰ μέγιστα, ἱερωσύνην, καὶ προφητείαν, καὶ σύνεσιν " καὶ ἐκάτον χαρίσματος ἴσασι τὸ δυνατόν τε καὶ ἀψευδές, Καὶ δέον εἴκειν τοῖς λεγομένοις, οὐ μόνον ἐκεῖνοι ἀντιλέγουσιν 5, ἀλλὰ καὶ θάνατον τυρεύουσι. ε« Δεῦτε γὰρ, φησὶ, πατάξωμεν αὐτὸν ἐν γλώσσῃ, καὶ οὐκ Τ' ἀχουσώμεθα 13 πάντας τοὺς λόγους αὐτοῦ. » Τοσοῦτον αὑτοὺς ἀπέχνει 15 καὶ αὐτὰ τοῦ Θεοῦ τὰ ῥήματα " τὸ ὃὲ « Πατάξωμεν αὐτὸν ἐν γλώσσῃ, ν ἀντὶ “τοῦ ε Συμένος ὁ προφήτης, τὸν Θεὸν ἱκετεύει γενέσθαι κριτὴν, καὶ ἀναμιμνήσκει αὐτὸν ὧν πολλάχ'ς ὑπὲρ αὖτῶν προσενήνοχε πρεσθειῶν. Εἶτα εὐκτικῶς μὲν σχηματίζει τὸν λόγο", προλέγει δὲ τὸν ὑπὸ τοῦ λιμοῦ 1.) γενησόμενον θάνατον, καὶ τὰς ὑπὸ τῶν πολεμίων γενησομένας σφαγὰς, καὶ τὰ ἄλλα τὰ ἐν τοῖς
ke΄, HoOti epelathonto mou ho 1aos mou, eis kegon ethymiasan, kai asthenousin 5 en tais hodois au- ō ouk 5 echousan hodon eis poreian. Epenoēsan, phēsin, atrapous ouk ex archēs tetrimmenas, kai tautas aiōnious apephēnan hodous " anti tou, tautais aei kechrēmenoi diatelousin. Hou charin autōn emēmią paradōsō tēn' gēn " touto gar epēgagen. is΄. Tou taxai tēn gēn autōn eis aphanismon, » kai heis syrismon "" aiōgion. Ho syrismos tēn erēmian tēs poleōs dēloi " hoi gar eupragousan “5 tēn polin idontes, eita erēmōtheisan theōmenoi, syrizein 4 eiōthasi, kai tauxę̄ deiknyein “΄ tēn symphoran. : iz΄. Hōs anemon kausōna " diōsperō autous kata prosōpon tōn echthrōn autōn. Oude pheidous, phēsi, para tōn dysmenōn apolausousin " alla misēsousin autous, kathaper tis ton kausōna apostrepheta!. e« Auchena 5 kai ou prosōpon deixō au- «hois en hēmerą apōleias autōn. » Idion gar tōn doryalōtōn, kai tōn doulōn, to chyptein eis gēn, hōs mallon autōn ton auchena hē to prosōpon phainesthai. Kai allōs de dynaton noēsai " tōn gar ap- Ō pie. estrammenōn ou to prosōpon, alla ton auchena horō-" men " dēloi toinyn ho logos tou Theou tēn apostro-. phēn. Ta men oun ekeinois apeilēthenta toiauta " hēmin de genesthō pharmaka ta echeinōn pathēmata eimi -᾿ … iē΄. Kai eipon - Deute, kai 1logisōmethō epi apo hiereōs, kai bou.ïē apo synetou, kai logos apo prophētou. Tria martyrousin hautǭ ta megista, hierōsynēn, kai prophēteian, kai synesin " kai ekaton charismatos isasi to dynaton te kai apseudes, Kai deon eikein tois legomenois, ou monon ekeinoi antilegousin 5, alla kai thanaton tyreuousi. e« Deute gar, phēsi, pataxōmen auton en glōssę̄, kai ouk T' achousōmetha 13 pantas tous logous autou. » Tosouton hautous apechnei 15 kai auta tou Theou ta rhēmata " to hoe « Pataxōmen auton en glōssę̄, n anti “tou e Symenos ho prophētēs, ton Theon hiketeuei genesthai kritēn, kai anamimnēskei auton hōn pollach's hyper autōn prosenēnoche prestheiōn. Eita euktikōs men schēmatizei ton logo", prolegei de ton hypo tou limou 1.) genēsomenon thanaton, kai tas hypo tōn polemiōn genēsomenas sphagas, kai ta alla ta en tois
15. "For my people have forgotten me; they have burned incense in vain, and they grow weak in their ways … not having a way to travel." They devised, he says, paths that were not worn from the beginning, and made these into everlasting ways; that is, they go on using them continually. For this reason I will hand their land over to desolation; for he added this: 16. "To make their land a desolation and an everlasting hissing." The hissing shows the desolation of the city; for those who saw the city prospering, and then see it laid waste, are accustomed to hiss, and so to point out the calamity. 17. "Like a scorching wind I will scatter them before their enemies." They will not even receive mercy from their foes, he says; the enemies will hate them, as one turns away from a scorching wind. "I will show them my back and not my face in the day of their destruction." For it is characteristic of captives and slaves to stoop toward the ground, so that their neck rather than their face is seen. It can also be understood in another way: of those who have turned away we see not the face but the back of the neck; so the word indicates God's turning away. Such, then, were the threats against them; but let their sufferings become medicine for us … 18. "And they said: Come, let us devise a plan against … from the priest, nor counsel from the wise, nor the word from the prophet." They bear witness to the three greatest things — priesthood, prophecy and understanding — and they know the power and truthfulness of each gift. And when they ought to yield to what is said, they not only contradict but also plot his death: "Come," he says, "let us strike him with the tongue, and we will not listen to any of his words." So hateful to them were the very words of God. "Let us strike him with the tongue" means … the prophet beseeches God to be judge, and reminds him of the many intercessions he had offered on their behalf. Then he casts his words in the form of a prayer, but foretells the death that famine would bring, the slaughters by the enemies, and the other things in the …
Chapter 19
19.1PG 81
Ταῦτα εἰπὼν, καὶ τὰ τούτοις παραπλήσια, κελεύεται λαθεῖν 76 βῖχον ὀστράκινον, καὶ ἐξελθεῖν εἰς τὸ πολυάνδριον, μετὰ τῶν ἱξρέων καὶ τῶν τοῦ λαοῦ 77 πρεσδυτέρων, καὶ ἀπειλῆσαι πάλιν τῇ πόλει τὸν ὄλεθρον, καὶ τῆς τῶν εἰδώλων ἀναμνῆσαι: θεραπείας. Προεῖπε δὲ καὶ τὰ ἀπὸ τῆς πολιορκίας πεχθησόμενα κακὰ, καὶ τῶν ἀναγκαίων τὴν σπάνιν" καὶ μετὰ ταῦτῃ πάντα συντρίψαι: τὸν βέκον, καὶ εἰπεῖν"
Tauta eipōn, kai ta toutois paraplēsia, keleuetai lathein 76 bichon ostrakinon, kai exelthein eis to polyandrion, meta tōn hixreōn kai tōn tou laou 77 presdyterōn, kai apeilēsai palin tę̄ polei ton olethron, kai tēs tōn eidōlōn anamnēsai: therapeias. Proeipe de kai ta apo tēs poliorkias pechthēsomena kaka, kai tōn anankaiōn tēn spanin" kai meta tautę̄ panta syntripsai: ton bekon, kai eipein"
Having said these and similar things, he is commanded to take an earthen jar and go out to the burial ground with the priests and the elders of the people, and to threaten the city again with destruction and remind them of their worship of idols. He foretold also the evils that the siege would bring, and the scarcity of necessities; and after all this he was to break the jar and say:
19.11PG 81
ια΄. Οὕτως συντρίψω τὸν “λαὺν τοῦτον, καὶ τὴν πόλων» ταύτην " καθὼς συντρίδεται ἄγγος ἐστράκιγον, ὃ οὐ δυνήσεται ἰαθῆναι ἔτι. ᾿Απειλεῖ ὃὲ καὶ τῇ βασιλικῇ οἰκίᾳ τὴν κατάλυσιν, καὶ πάσῃ τῇ πόλει τὴν ἐρημίαν " ἐπειδήπερ οὐ μόνον ὃν, μοσίᾳ, ἀλλὰ καὶ ἐν αὐταῖς ταῖς οἰκίαις, σπονδὰς τοῖς εἰδώλοις καὶ θυσίας προσέφερον. Καὶ αὐτὸ δὲ τὸ τῶν εἰδώλων χωρίον ταφὴ 56 τῶν ἀνηρημένων γενήσεται. ε θάψουσι 19 γὰρ ἐν τῷ Τωφὲθ, διὰ τὸ μὴ ὑπάρχειν ποῦ θάψαι. » Διὰ δὲ τούτου τὸ πλῆθος τῶν ἀνῃρημένων ἐδήλωσεν. Ἑπανιόντι ὃὲ τῷ προφήτῃ πάλιν ἐχέλευσεν ὁ Δεσπότης ἐν τῇ χαθιερωμένῃ αὐλῇ πᾶσι τὴν προφητείαν προσενεγκεῖν, καὶ προφητεῦσα! τῇ τε πόλει ἐκείνῃ, καὶ πάσαις ταῖς ὑπηκόοις πόλεσί τε καὶ κώμαις, τὴν ἐρημίαν.
ia΄. Houtōs syntripsō ton “laun touton, kai tēn polōn» tautēn " kathōs syntridetai angos estrakigon, ho ou dynēsetai iathēnai eti. ᾿Apeilei hoe kai tę̄ basilikę̄ oikią tēn katalysin, kai pasę̄ tę̄ polei tēn erēmian " epeidēper ou monon hon, mosią, alla kai en autais tais oikiais, spondas tois eidōlois kai thysias prosepheron. Kai auto de to tōn eidōlōn chōrion taphē 56 tōn anērēmenōn genēsetai. e thapsousi 19 gar en tǭ Tōpheth, dia to mē hyparchein pou thapsai. » Dia de toutou to plēthos tōn anę̄rēmenōn edēlōsen. Hepanionti hoe tǭ prophētę̄ palin echeleusen ho Despotēs en tę̄ chathierōmenę̄ aulę̄ pasi tēn prophēteian prosenenkein, kai prophēteusa! tę̄ te polei ekeinę̄, kai pasais tais hypēkoois polesi te kai kōmais, tēn erēmian.
11. "So I will break this people and this city, as an earthen vessel is broken, which can no longer be mended." He threatens the royal house too with destruction and the whole city with desolation, since not only in public but even in their own houses they offered libations and sacrifices to the idols. And the very place of the idols will become the burial ground of the slain: "For they will bury in Topheth, because there is no other place to bury." By this he has shown the multitude of the slain. When the prophet returned, the Master commanded him again to deliver the prophecy to all in the consecrated court, and to prophesy desolation to that city and to all its subject cities and villages.
Chapter 20
20.1PG 81
α',. Τοῦτον 5᾽ ὃὲ τὸν λόγον ὁ Πασχὼρ ἀχούτας, ἀρχιερεὺς δὲ οὗτος ἐτύγχανεν ὧν, οὐ μόνον ἠκίσατο τὸν προφήτην, ἀλλὰ καὶ χαθεῖρξεν. β. ᾿Επάταξε γὰρ, φησὶ, Πασχὼρ τὸν προφήτην ᾿Ιερεμίαγ, καὶ ἐγέδωλεν αὑτὸν εἰς τὸν χαταράχτὴν "᾿. Ὑπόγειον δέ τινα τόπον λέγει " πολλὰ δὲ τοιαῦτα εἶχεν οἰχέματα ὁ ὑπὸ Σολομῶντος οἶχοδομηθεὶς νεώς. ᾿Εξαγαγὼν δὲ αὐτὸν τῇ ὑστέρᾳ ", ἤκουσεν αὐτοῦ πάλιν λέγοντος - « Οὐκὶ Πασχὼρ ᾿ Κύριος 55 ἐχάλετε τὸ ὄνομά σου, ἀλλ᾽ ἢ μέτοικον κυκλόθεν δ. » Οὐ μόνον ὃὲ αὐτὸν, ἀλλὰ καὶ τοὺς φίλους αὐτοῦ δορυαλώτους γενήσεσθαι λέγει, καὶ μετὰ τὴν αἰχμαλωσίαν ᾿ἀναιρεθήσεσθαι. Καὶ μέντοι καὶ πάντα τὸν λαὸν τῷ Ναθουχοδονόσορ ἀπειλεῖ παραδώσειν. Ταῦτα τοΐνυν διὰ πλειόνων εἰρηκὼς ὁ προφήτης, δυσχεραίνει τὰς κατ᾽ αὐτοῦ συνεχῶς γι- γνομένας ἐπαναστάσεις, καὶ τῇ τοῦ συνειδότος ῥὼν καθαρότητι, παῤῥησίᾳ χρᾶται 55 πρὸς τὸν Δε-. - ξ. Ἡπάτησάς μὲ δ᾽, Κύριε, καὶ ἡπατήθην " εις, 1. δοοορὶ ει πιο, δονιῖνο, εἰ ἀεεορίιι8 δμεπι τ ἐκράτησάς με “, καὶ ἡδυγήθης "5, ἜἜφυγον, φησὶ, τὶν προφητείαν, εἶπα δ᾽ εἶναι νεώτερος, καὶ μὴ ἀρπεῖν εἰς τῆνδε τὴν ὑπουργίαν, καὶ ὑπέσχον κρείττονά με ποιήσειν τῶν πολεμούντων, καὶ τείχει χαλκῷ καὶ στύλῳ σιδηρῷ παραπλήσιον δείξειν " καὶ νῦν γέγονα καταγέλαστος " τοῦτο γὰρ λέγει "“ε« μὴν εἰς γέλωτα πᾶσαν ἡμέραν " διετέλεσα π΄. Ὅτι 3" πικρῷ 1όγῳ μου γεϊάσομαι, ἀθεσίαν καὶ ταϊαιπωρίαν ἐπικαλέσομαι, ὅτι ἐγέγετο ὁ ἰεπὶ οἱ “όγος Κυρίου ἐμοὶ εἰς ὀγειδισμὸν καὶ εἰς χιϊδυα- … οὐκὶ αἱ εἰς αὐτὸν γιγνόμεναι ταλαιπωρίαι "' τε καὶ … ἀλλ᾽ αἱ κατὰ τῶν θείων λογέων τολμώμεναν …
a',. Touton 5᾽ hoe ton logon ho Paschōr achoutas, archiereus de houtos etynchanen hōn, ou monon ēkisato ton prophētēn, alla kai chatheirxen. b. ᾿Epataxe gar, phēsi, Paschōr ton prophētēn ᾿Ieremiag, kai egedōlen hauton eis ton chatarachtēn "᾿. Hypogeion de tina topon legei " polla de toiauta eichen oichemata ho hypo Solomōntos oichodomētheis neōs. ᾿Exagagōn de auton tę̄ hysterą ", ēkousen autou palin legontos - « Ouki Paschōr ᾿ Kyrios 55 echalete to onoma sou, all᾽ ē metoikon kyklothen d. » Ou monon hoe auton, alla kai tous philous autou doryalōtous genēsesthai legei, kai meta tēn aichmalōsian ᾿anairethēsesthai. Kai mentoi kai panta ton laon tǭ Nathouchodonosor apeilei paradōsein. Tauta toïnyn dia pleionōn eirēkōs ho prophētēs, dyscherainei tas kat᾽ autou synechōs gi- gnomenas epanastaseis, kai tę̄ tou syneidotos rhōn katharotēti, parrhēsią chratai 55 pros ton De-. - x. Hēpatēsas me d᾽, Kyrie, kai hēpatēthēn " eis, 1. dooori ei pio, doniino, ei aeeoriii8 dmepi t ekratēsas me “, kai hēdygēthēs "5, EEphygon, phēsi, tin prophēteian, eipa d᾽ einai neōteros, kai mē arpein eis tēnde tēn hypourgian, kai hypeschon kreittona me poiēsein tōn polemountōn, kai teichei chalkǭ kai stylǭ sidērǭ paraplēsion deixein " kai nyn gegona katagelastos " touto gar legei "“e« mēn eis gelōta pasan hēmeran " dietelesa p΄. Hoti 3" pikrǭ 1ogǭ mou geïasomai, athesian kai taïaipōrian epikalesomai, hoti egegeto ho iepi hoi “ogos Kyriou emoi eis ogeidismon kai eis chiïdya- … ouki hai eis auton gignomenai talaipōriai "' te kai … all᾽ hai kata tōn theiōn logeōn tolmōmenan …
1. When Pashhur heard this word (he happened to be chief priest), he not only mistreated the prophet but also imprisoned him. 2. "For Pashhur struck the prophet Jeremiah," he says, "and threw him into the cataract." He means an underground place; the temple built by Solomon had many such chambers. When he brought him out the next day, he heard him say again: "The Lord has not called your name Pashhur, but Sojourner-round-about." And he says that not only he but also his friends would be taken captive and slain after the captivity; and indeed he threatens to hand over the whole people to Nebuchadnezzar. Having said these things at length, the prophet, vexed at the uprisings constantly made against him, and confident in the purity of his conscience, speaks freely to the Master: 7. "You deceived me, Lord, and I was deceived; you overpowered me and prevailed." I fled the prophecy, he says, saying that I was too young and not sufficient for this ministry; and you promised to make me stronger than those who fight against me, and to show me like a bronze wall and an iron pillar; and now I have become a laughingstock. For this is what he says: "I have become a laughingstock all day long." 8. "For I will laugh with my bitter word; I will call down faithlessness and wretchedness; for the word of the Lord has become to me a reproach and a mockery …" It is not the miseries done to himself that … but the outrages dared against the divine oracles …
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θ΄. Καὶ εἴπον" Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου, καὶ οὐ μὴ «ωλήσω ἐπὶ τῷ ὀγόματι αὐτοῦ. ᾿Αντὶ τοῦ, οὐ μὴ προφητεύσω, οὐδ᾽ οὐ μὴ προσενέγχω τοῖς ἀπειθοῦσι τοῦ Θεοῦ τὴν πρόῤῥησιν. ε Καὶ ἐγένξτο ἐν τῇ καρδίᾳ μου", ὡς πῦρ καιόμενον, καὶ φλεγόμενον "5, καὶ συνεχόμενον ἐν τοῖς ὀστέοις μον, καὶ παρεῖμαι"" πάντοθεν, καὶ οὐ δύναμαι φέρειν. » Τοῦτο καὶ ὁ θεῖος ὑπέμεινε Παῦλος ἐν ταῖς ᾿Αθήναις ἡνίχα ἐσιώπα" ε Συνείχετο "' γὰρ, φησὶ, τὸ πνεῦμα τοῦ Παύλου θεωροῦντος κατείδωλον οὖσαν τὴν πόλιν. ν Τοῦτο πάσχει καὶ ὁ προφήτης “ ἡ γὰρ προφητικὴ χάρις συνεῖχεν αὐτὸν φθέγξασθαι μὴ βουλόμενον. Εἶτα διηγεῖται ὅπως οὐ μόνον ἐταλαιπωροῦντο "7" αὖ τὸν καὶ ἠχίζοντο“ ἀλλὰ καὶ ἕτεραν ἐπιδουλὴν τυον, ἐξαπατῆσαι αὐτὸν, καὶ ἀποστῆσαι πειρώμενοι ᾽" τοῦ Θεοῦ. Εἶπον γὰρ, φησίν" « Ἐπισυστῶμεν "ἢ αὑτῷ πάντες ἄνδρες φίλοι αὐτοῦ, τηρήσατε τὴν ἐπίνοιαν αὐτοῦ, εἰ ἀπατηθήσεται', καὶ δυνησόμεθα αὐτῷ, καὶ ληψόμεθα τὴν ἐκδίκησιν ἡμῶν ἐξ αὐτοῦ. ν» Τίς ἂν ἀξίως θρηνήσειεν ᾽ τῆς πονηρίας τὰς ἐπινοίας ς ἧς Ὁ μέντοι προφήτης οὐκ ἑαυτῷ θαῤῥεῖ, ἀλλὰ τὴν θείαν ἐπικουρίαν ὑμνεῖ, καί φησι,
th΄. Kai eipon" Ou mē onomasō to onoma Kyriou, kai ou mē «ōlēsō epi tǭ ogomati autou. ᾿Anti tou, ou mē prophēteusō, oud᾽ ou mē prosenenchō tois apeithousi tou Theou tēn prorrhēsin. e Kai egenxto en tę̄ kardią mou", hōs pyr kaiomenon, kai phlegomenon "5, kai synechomenon en tois osteois mon, kai pareimai"" pantothen, kai ou dynamai pherein. » Touto kai ho theios hypemeine Paulos en tais ᾿Athēnais hēnicha esiōpa" e Syneicheto "' gar, phēsi, to pneuma tou Paulou theōrountos kateidōlon ousan tēn polin. n Touto paschei kai ho prophētēs “ hē gar prophētikē charis syneichen auton phthenxasthai mē boulomenon. Eita diēgeitai hopōs ou monon etalaipōrounto "7" au ton kai ēchizonto“ alla kai heteran epidoulēn tyon, exapatēsai auton, kai apostēsai peirōmenoi ᾽" tou Theou. Eipon gar, phēsin" « Episystōmen "ē hautǭ pantes andres philoi autou, tērēsate tēn epinoian autou, ei apatēthēsetai', kai dynēsometha autǭ, kai lēpsometha tēn ekdikēsin hēmōn ex autou. n» Tis an axiōs thrēnēseien ᾽ tēs ponērias tas epinoias s hēs Ho mentoi prophētēs ouk heautǭ tharrhei, alla tēn theian epikourian hymnei, kai phēsi,
9. "And I said: I will not name the name of the Lord, and I will no longer speak in his name." That is: I will not prophesy, nor bring God's prediction to the disobedient. "And it became in my heart like a burning fire, flaming and shut up in my bones; and I am weary on every side, and I cannot bear it." The divine Paul too experienced this in Athens when he was keeping silent: "For Paul's spirit," it says, "was provoked within him as he saw that the city was full of idols." The prophet experiences the same; for the prophetic grace constrained him to speak even when he did not wish to. Then he narrates how they not only afflicted and mistreated him, but also wove another plot, trying to deceive him and draw him away from God. For they said: "Let us all conspire against him, all his friends; watch his intention, whether he will be deceived, and we shall prevail over him and take our revenge on him." Who could lament as it deserves the devices of wickedness? The prophet, however, does not trust in himself, but praises the divine help, and says:
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ια'. Κύριος μετ᾽ ἐμοῦ καθὼς μαχητὴς ἰσχύων. Διδάσκει δὲ καὶ τῆς θείας ἐπικουρίας τὴν νίκην. « Διὰ τοῦτο ἐδίωξαν ἢ, καὶ οὐκ ἐδυνήθησαν νικῆσαι" " ἠσχύνθησαν σφόδρα, ὅτι οὐκ ἠδυνήθησαν " νοῆσαι ἀτιμίας αὑτῶν, αἷ δι᾽ αἰῶνος οὐκ ἐπιλησθήσονται. ν Εἶτα αἰτεῖ πάλιν γενέσθαι κριτὴν τὸν Θεὸν, καὶ ἀπαιτῆσαι αὐτοὺς δίκας τῶν ἐπιχξιρημάτων ἀξίας" ἀνιώμενος δὲ, καὶ λίαν ἀλγυνόμενος καὶ τὴν παροῦσαν δυσχεραίνων ζωὴν, πρῶτον ὁμνεῖ τὸν τῶν ὅλων Θεὸν, καὶ τηνικαῦτα ἐπαρᾶται τῇ,τῶν μητρῴων ὠδίνων ἡμέρᾳ. ιν. "Ασατε γὰρ, φησὶ, τῷ Κυρίῳ, αἱἰνέσατα αὐτὸν “, ὅτι ἐξείλετο ψυχὴν πένητος ἐκ χει- »οὁς πονηρευομένων, Προτάττει τὸν ὕμνον, ἵνα πᾶσαν ἀφορμὴν βλασφημίας ἐχθάλῃ. Εἶτά φησιν"
ia'. Kyrios met᾽ emou kathōs machētēs ischyōn. Didaskei de kai tēs theias epikourias tēn nikēn. « Dia touto ediōxan ē, kai ouk edynēthēsan nikēsai" " ēschynthēsan sphodra, hoti ouk ēdynēthēsan " noēsai atimias hautōn, hai di᾽ aiōnos ouk epilēsthēsontai. n Eita aitei palin genesthai kritēn ton Theon, kai apaitēsai autous dikas tōn epichxirēmatōn axias" aniōmenos de, kai lian algynomenos kai tēn parousan dyscherainōn zōēn, prōton homnei ton tōn holōn Theon, kai tēnikauta eparatai tę̄,tōn mētrǭōn ōdinōn hēmerą. in. "Asate gar, phēsi, tǭ Kyriǭ, haiinesata auton “, hoti exeileto psychēn penētos ek chei- »hoos ponēreuomenōn, Protattei ton hymnon, hina pasan aphormēn blasphēmias echthalę̄. Eita phēsin"
11. "The Lord is with me like a mighty warrior." He teaches also the victory of the divine help: "Therefore they persecuted me and could not prevail; they were greatly ashamed, because they did not understand their dishonors, which will not be forgotten forever." Then he asks again that God be judge, and exact from them a penalty worthy of their attempts. And being grieved and deeply pained, and weary of his present life, he first praises the God of all, and then curses the day of his mother's birth pangs. 13. "Sing to the Lord," he says, "praise him, for he has rescued the soul of the poor from the hand of evildoers." He puts the hymn first, to remove every pretext for blasphemy. Then he says:
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ιδ', 6΄, Ἐπικατάρατος ἡ ἡμέρα, ἐν ἧ ἐτέχθην ἐν αὑτῇ" ἡ ἡμέρα ἐν ἦ ἔτεκέ μὲ ἡ μήτηρ μου ". Καὶ. ἐπικατάρατος ὁ ἄνθρωπος, ὁ εὐαγγελισάμενος τῷ πατρί μου “λέγων " ᾿Ετέχθη σοι υἱὸς " ἄρσην" μὴ εὑφραιγόμενος ἔστω. "5" Εἰώ» θασιν οἱ ἄνθρωποι, λίαν ὀδυρόμενοι, τῶν παρἱσταμένων ἐπιλαμθάνεσθαι, καὶ ταῖς χεροὶν ἀποθλίθειν" ἔστι δὲ ὅτε καὶ προσαράσσειν τὰς χεῖρας, τῆς ὀδύνης ἀναγχαζούσης᾽ τοῦτο πέπονθε καὶ ὁ προφήτης. Ἐκ γὰρ τῆς ὑπερδαλλούσης ὀδύνης τῆς ἡμέρας ἐπελάδετο, χρήματος; ἀνυποστάτου, καὶ τοῦ "" τῷ πατρὶ τὸν τόκον μηνύσαντος, Καὶ οὐδὲ ἴδιός τις ἦν οὗτος 15 - εἰκὸς δὲ μηδὲ μηνύσαι τινά. Προστίθησι δὲ, ὅτι καὶ ἄμεινον ἦν μοι ἐν τῇ μήτρᾳ τελευτῆσαι, καὶ νεκρὸν προελθεῖν, ἢ ταῖς ᾿παντοδαπαῖς ταύταις πε-
id', 6΄, Epikataratos hē hēmera, en hē etechthēn en hautę̄" hē hēmera en ē eteke me hē mētēr mou ". Kai. epikataratos ho anthrōpos, ho euangelisamenos tǭ patri mou “legōn " ᾿Etechthē soi huios " arsēn" mē heuphraigomenos estō. "5" Eiō» thasin hoi anthrōpoi, lian odyromenoi, tōn paristamenōn epilamthanesthai, kai tais cheroin apothlithein" esti de hote kai prosarassein tas cheiras, tēs odynēs ananchazousēs᾽ touto peponthe kai ho prophētēs. Ek gar tēs hyperdallousēs odynēs tēs hēmeras epeladeto, chrēmatos? anypostatou, kai tou "" tǭ patri ton tokon mēnysantos, Kai oude idios tis ēn houtos 15 - eikos de mēde mēnysai tina. Prostithēsi de, hoti kai ameinon ēn moi en tę̄ mētrą teleutēsai, kai nekron proelthein, ē tais ᾿pantodapais tautais pe-
14–15. "Cursed be the day on which I was born; the day on which my mother bore me … And cursed be the man who brought the news to my father, saying: A male child is born to you; let him not rejoice." People in great lamentation are accustomed to seize those standing by and squeeze them with their hands; sometimes they even strike their hands together, forced by the pain. The prophet experienced this too: out of overwhelming pain he laid hold of the day, a thing without substance, and of the one who announced the birth to his father. And this was no particular person; it is likely that no one announced it at all. He adds that it would have been better for me to die in the womb and to come out dead, than to … these manifold …
Chapter 21
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α΄. Ὁ 1όγος ὁ γεγόμενος πρὸς Ἱερεμίαν παρὰ Κυρίου, ὅτε ἀπέστει.18 πρὸς αὑτὸν "Σεδεκίας ὁ βασιϊεὺς τὸν Πασχὼρ υἱὸν Μειϊχίου, καὶ τὸν Σο… Πασχώρ 15» Μελχίου γὰρ οὗτος - ὁ δὲ κατηγορηθεὶς, Ἐμμὴρ υἱός. Εἰδέναι μέντοι χρὴ, ὡς οὐ κατὰ τάξιν χεῖντα! αἱ προφητεῖαι". ἐνταῦ)α γὰρ τὰ ἐπὶ Σεδεκίου προφητεύει" μετ᾽ ὀλίγον δὲ, τὰ ἐπὶ Ἰωακεὶμ καὶ τοῦ "5 Ἰεχονίου, οἵ πρὸ τοῦ Σεδεχίον ἐθασίλευφαν" ὁ μέντοι Σεδεκίας, ὑπὺ τοῦ Ναθουχοδονόσορ πολιορχούμενο;, παρακαλεῖ τὸν προφήτην αἰτῆσαι τοῦ θεοῦ τὴν βοήθειαν ὁ δὲ προφήτης θεσπίσαι κελεύεται ταῦτα" ὃ, ε΄. Τάδε 1έγει Κύριος ὁ Θεὸς Ισραή.1: Ιδοὺ ἐγὼ ἀποστρέξζω τὰ ὅπλα τὰ πολεμικὰ ἐν "5 ταῖς χερσὶν ὑμῶν, ν αἷς ὑμεῖς ποϊεμήσετε " … συγχεχιϊειχότας ὑμᾶς ἔξωθεν τοῦ τείχους " καὶ εἰσάξω αὐτοὺς εἰς τὸ μέσον τῆς πώϊλεως ταύτης. Καὶ ποιϊεμήσω ὑμᾶς ἐγὼ ἐν χειρὶ ἔχτεταμένῃν καὶ ἐν βραχίογε ὑψηλῷ, "5 μετὰ θυμοῦ καὶ ὀργῆς καὶ παροξυσμοῦ "" μεγάλου. ᾿'Λλνόνητα, φητξῖν, ὑμῖν ἔστα! τὰ ὅπλα, ἐμοῦ στρατηγοῦντος τῶν πολεμίων, καὶ μετ᾽ ἐχείνων καθ᾽ ὑμῶν παραταττομένου, Εἶτα λέγει, ὦ; ὅπαντα ᾿" παραδώσει λιμῷ καὶ θχνάτῳ, καὶ αἰχμαλωσίᾳ, καὶ μετὰ τούτων αὐτὸν τὸν βασιλέα Σεδεκίαν τοῖς πεξαιτέροις καὶ δορυφόροις, καὶ τοὺς μὲν χατασφάξηυσι, τοὺς δὲ δορυαλώτους ἀπάξουτι" τῷ δέ γε λαῷ φάνα: ταῦτα πυρεγγυᾷ᾽
a΄. Ho 1ogos ho gegomenos pros Hieremian para Kyriou, hote apestei.18 pros hauton "Sedekias ho basiïeus ton Paschōr huion Meiïchiou, kai ton So… Paschōr 15» Melchiou gar houtos - ho de katēgorētheis, Emmēr huios. Eidenai mentoi chrē, hōs ou kata taxin cheinta! hai prophēteiai". entau)a gar ta epi Sedekiou prophēteuei" met᾽ oligon de, ta epi Iōakeim kai tou "5 Iechoniou, hoi pro tou Sedechion ethasileuphan" ho mentoi Sedekias, hypy tou Nathouchodonosor poliorchoumeno?, parakalei ton prophētēn aitēsai tou theou tēn boētheian ho de prophētēs thespisai keleuetai tauta" ho, e΄. Tade 1egei Kyrios ho Theos Israē.1: Idou egō apostrexzō ta hopla ta polemika en "5 tais chersin hymōn, n hais hymeis poïemēsete " … synchechiïeichotas hymas exōthen tou teichous " kai eisaxō autous eis to meson tēs pōïleōs tautēs. Kai poiïemēsō hymas egō en cheiri echtetamenę̄n kai en brachioge hypsēlǭ, "5 meta thymou kai orgēs kai paroxysmou "" megalou. ᾿'Llnonēta, phētxin, hymin esta! ta hopla, emou stratēgountos tōn polemiōn, kai met᾽ echeinōn kath᾽ hymōn paratattomenou, Eita legei, ō? hopanta ᾿" paradōsei limǭ kai thchnatǭ, kai aichmalōsią, kai meta toutōn auton ton basilea Sedekian tois pexaiterois kai doryphorois, kai tous men chatasphaxēusi, tous de doryalōtous apaxouti" tǭ de ge laǭ phana: tauta pyrengyą᾽
1. "The word that came to Jeremiah from the Lord, when King Zedekiah sent to him Pashhur son of Malchiah, and Zephaniah …" … Pashhur; for this one was the son of Malchiah, while the one accused was the son of Immer. One should know, however, that the prophecies are not placed in order; for here he prophesies what happened under Zedekiah, and a little later what happened under Jehoiakim and Jeconiah, who reigned before Zedekiah. Zedekiah, then, besieged by Nebuchadnezzar, asks the prophet to request God's help; and the prophet is commanded to declare this: 4–5. "Thus says the Lord God of Israel: Behold, I will turn back the weapons of war that are in your hands, with which you fight against … who have shut you in outside the wall; and I will bring them into the middle of this city. And I myself will fight against you with an outstretched hand and a high arm, with anger and wrath and great fury." Your weapons, he says, will be useless to you, since I am the general of the enemies and stand in battle array with them against you. Then he says that he will hand over everyone to famine and death and captivity, and with them King Zedekiah himself to the foot soldiers and spearmen; and they will slaughter some and lead others away captive. And he charges him to say this to the people:
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η΄. Ἰδοὺ ἐγὼ δέδωκα πρὸ προσώπου ὑμῶν τὴν ὁδὸν τῆς ζωῆς, καὶ τὴν ὁδὸν τοῦ θανάτου. Εἶτα διδάσκει, ὡς ὁ ἐν τῇ πόλει μένων, καὶ τοῖς πολεμίοις ἀντιτασσόμενος, ὁδεύσει τὴν ὁδὸν τοῦ θανάτου" ὁ δὲ πρὸς τούτους αὐτόμολος ἀπελθὼν, ξωῆς ἀπολαύσετα:, Ταύτην γὰρ κατὰ τῆς πόλεω; γηχα τὴν ψῆφον, ὥστε αὐτὴν τῷ τῶν πολεμίων παραδυθῆνα: πυρί. Καὶ ταῦτα δὲ ἀπειλήσας πῷ βασιλεῖ καὶ τοῖς ἄρχουτι, τοῦ δικαίου φροντίξειν, καὶ ἴσην ἐκφέρειν τοῦ δικαίου τὴν ψῆφον, καὶ τοῖς ἀδικουμένοις ἐπα λῦνα! ν᾽, καὶ τούτῳ τῷ τρόπῳ τὴν ἐπισχεῖν),
ē΄. Idou egō dedōka pro prosōpou hymōn tēn hodon tēs zōēs, kai tēn hodon tou thanatou. Eita didaskei, hōs ho en tę̄ polei menōn, kai tois polemiois antitassomenos, hodeusei tēn hodon tou thanatou" ho de pros toutous automolos apelthōn, xōēs apolauseta:, Tautēn gar kata tēs poleō? gēcha tēn psēphon, hōste autēn tǭ tōn polemiōn paradythēna: pyri. Kai tauta de apeilēsas pǭ basilei kai tois archouti, tou dikaiou phrontixein, kai isēn ekpherein tou dikaiou tēn psēphon, kai tois adikoumenois epa lyna! n᾽, kai toutǭ tǭ tropǭ tēn epischein),
8. "Behold, I have set before you the way of life and the way of death." Then he teaches that whoever stays in the city and resists the enemies will walk the way of death, but whoever goes over to them as a deserter will keep his life. For this is the sentence I have passed against the city: that it be handed over to the enemies' fire. And having threatened these things, he charges the king and the rulers to care for justice, to give an equal verdict of justice, to help those who are wronged, and in this way to check the …
21.10PG 81
τ΄. Ἰδοὺ ἐγὼ πρὲς σὲ τὸν κατοικοῦντα τὴν κοιλάδα Σὸρ τὴν πεδιρὴν,, φησὶ Κύριος. ᾿Αντὶ τοῦ, ᾽ μεταξὺ ὁρῶ" κειμένην ἐν κοίλῳ τόπῳ " οὕτω γὰρ καὶ ὁ Σύρος οι λήνξυσε' λέγει ὃὲ τὴν ρουσαλὴ μ᾿ ταύτην γὰρ ἔχει τὴν θέσιν " Σὸρ δὲ συν»οχὴ ἑρμηνεύεται, καὶ πάλιν πέτρα" συνέχεται δὲ ὑπὸ ὁρῶν ἴδε ἡ πόλις, «Τοὺς λέγοντας - Τίς πατάξει," ἡμᾶς; ἣ τίς ἐλεύσεται εἰς τὴ κατοικητήριον ἡμῶν: ν Τὴν θρασύτητα αὐτῶν, καὶ τὸ μάταιον θράτος σχει, Εἶτα ἀπειλεῖ, πυρὶ καταφλέξειν αὐτῇς τὸν δρυμόν ᾽δ, Δρυμὴν δὲ καλεῖ, καὶ τῶν οἰχτιαάτων, καὶ τῶν οἰκητόρων πλῖθος Ἶ",
t΄. Idou egō pres se ton katoikounta tēn koilada Sor tēn pedirēn,, phēsi Kyrios. ᾿Anti tou, ᾽ metaxy horō" keimenēn en koilǭ topǭ " houtō gar kai ho Syros oi lēnxyse' legei hoe tēn rousalē m᾿ tautēn gar echei tēn thesin " Sor de syn»ochē hermēneuetai, kai palin petra" synechetai de hypo horōn ide hē polis, «Tous legontas - Tis pataxei," hēmas? hē tis eleusetai eis tē katoikētērion hēmōn: n Tēn thrasytēta autōn, kai to mataion thratos schei, Eita apeilei, pyri kataphlexein autę̄s ton drymon ᾽d, Drymēn de kalei, kai tōn oichtiaatōn, kai tōn oikētorōn plithos I",
13. "Behold, I am against you who dwell in the valley of Sor, the plain, says the Lord." That is: lying between mountains in a hollow place; for so the Syrian too translated it. He means Jerusalem, for it has this situation. Sor is translated "enclosure," and again "rock"; and the city is enclosed by mountains. "Those who say: Who will strike us? Or who will enter our dwelling?" He … their rashness and vain boldness. Then he threatens to burn up its forest with fire; and by forest he means the multitude both of the buildings and of the inhabitants.
Chapter 22
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Μετὰ ταῦτα χελεύε: πάλιν τῷ προφήτῃ χαταλαθεῖν τὰ βασίλεια, καὶ εἰσηγήσασθαι αὐτῷ τε τῷ βασιλεῖ καὶ τοῖς ἄρχουσιν, ὥττε δικαίως δικαὶ ἀδέκαστον ἐκφέρειν τὴν ψῆφον, τῶν " … φεύγειν τὴν προτέραν ἀσέθδειαν " καὶ ταῦτα ποιοῦσιν οἱ ὑπισχνεῖται εἰρήνην καὶ εὐπραξίαν καὶ τῇ βασιλείᾳ τὸ διαρκές. ε΄. Ἐὰν δὲ μὴ ποιήσητε σὺν 5 τοῖς λόγοις τούτοις, κατ᾽ ἐμαυτοῦ ὥμοσα, Λέγει Κύριος, ὅτι εἰς ἔρημον " ἔσται ὁ οἶκος οὗτος. Τὸν ὄρκον εἰς βεδαίωσιν τῶν εἰρημένων προστέθεικε" τὸ δὲ, « ατ᾽ ἐμαυτοῦ … γὰρ ὁ θεῖος ᾿Απόστολό; φησιν" « Ἐπειδὴ, ") κατ᾽ οὐδενὸς ἄλλου 83 μείζονος εἶχεν ὁμόσαι, εἶπε, Κατ᾽ ἐμαντοῦ ὥμοσα, λέγει Κύριος. » Προστίθησι δὲ καὶ ταῦτα τῇ ἀπειλῇ"
Meta tauta cheleue: palin tǭ prophētę̄ chatalathein ta basileia, kai eisēgēsasthai autǭ te tǭ basilei kai tois archousin, hōtte dikaiōs dikai adekaston ekpherein tēn psēphon, tōn " … pheugein tēn proteran asethdeian " kai tauta poiousin hoi hypischneitai eirēnēn kai eupraxian kai tę̄ basileią to diarkes. e΄. Ean de mē poiēsēte syn 5 tois logois toutois, kat᾽ emautou hōmosa, Legei Kyrios, hoti eis erēmon " estai ho oikos houtos. Ton orkon eis bedaiōsin tōn eirēmenōn prostetheike" to de, « at᾽ emautou … gar ho theios ᾿Apostolo? phēsin" « Epeidē, ") kat᾽ oudenos allou 83 meizonos eichen homosai, eipe, Kat᾽ emantou hōmosa, legei Kyrios. » Prostithēsi de kai tauta tę̄ apeilę̄"
After this he again bids the prophet go to the palace and counsel the king himself and the rulers to give a just and impartial verdict, … to flee their former impiety; and to those who do this he promises peace and prosperity and the permanence of the kingdom. 5. "But if you do not do these words, I have sworn by myself, says the Lord, that this house will become a desolation." He added the oath to confirm what was said; and "by myself" … For the divine apostle says: "Since he had no one greater by whom to swear, he said: I have sworn by myself, says the Lord." He adds this too to the threat:
22.6PG 81
ς΄. Τάδε λέγει Κύριος κατὰ τοῦ οἴκουν τοῦ βασι- «λέως Ἰούδα" Γαλαὰδ, σύ μοι ἀρχὴ τοῦ Λιδάγου. Λίδανον τὴν Ἱερουσαλὴμ καλεῖ’ Γαλαὰδ δὲ τὰ ἐν ταύτῃ βατίλεια, Ἔστι δὲ χωρίον ἐν τῷ Λιθάνῳ οὕτω ὀνομαζόμενον ᾿ ἔστι δὲ καὶ ἑτέρα Γαλαὰδ τῇς Ἰσραηλίτιδος γῆς ἀλλ᾽ ἡγοῦμαι νῦν τῇ ἐν τῇ Λιδάνῳ ἀπεικασθῆναι τὰ βασίλεια, διὰ τὴν ἐν αὐτοῖς τολμηγὰρ, φησὶν, ἐπὶ σὲ ὁοθρεύοντας. Τὸ « ἁγιάσω » ἀντὶ τοῦ ε ἀφορίσω᾽ ν τοῦτο ᾽ γὰρ καὶ διὰ Ησαῖου λέγει, " « Ἡγιασμένοι εἰσὶ, καὶ ἐγὼ ἄγω αὐτοὺς, » ἀντὶ τοῦ « ἀφωρισμένοι" » καὶ τὸν περὶ τούτου λόγον ἐν τῇ τοῦ θείου Ἡσαῖου ἑρμηδιὰ πλειόνων τεθείχαμεν. « “Ανδρα καὶ τὸν πέεἱ ἰθ σου, καὶ ἐμδαλὸοῦσιν εἰς τὸ πῦρ. » Ἐπεὶ τοῦ Λιθάνοῦ ἐμνημόνευσεν, ἐπέμεινε τῇ τροπῇ " κέδρους δὲ καλεῖ τοὺς ἄρχοντας, τοὺς ἐπὶ ῥώμῃ μέγα φρονοῦντας. Εἶτα προλέγει τῆς πόλεως τὴν ἐρημίαν, καὶ ὅτι θαυμάσονται οἱ ὁρῶντες, καὶ πυνθανόμενοι τῶν … πονηρίαν, καὶ ὅτι δι᾽ ἐκείνους ἡ πόλις ταύτην παρὰ τοῦ Θεοῦ τὴν ψῆφον ἐδέξατο. Παρακελεύεται δὲ μὴ θρηνεῖν τὸν τεθνηκότα, ἀλλὰ τὸν ζῶντα, ὡς μετ- Τάδε «λέγει Κύριος ἐπὶ Σεειὴμ, “᾽ υἱὸν ἀντὶ Ἰωσίου τοῦ πατρὸς αὑτοῦ. Ἐξῆϊθεν " ἐκ τοῦ τόπου τούτου. Οὐκ ἀναστρέψει "" οὐκέτι" ἐν τῷ … τόπῳ οὗ μετῴκισαν αὐτὸν, ἐκεῖ ἀποθανεῖται, καὶ τὴν γῆν ταύτη» οὐκ ὄψεται ἔτι. οὐκ ὥς τινες ὑπέλαδον, τὸν Ἰωακεὶμ λέγει, 5864 ἀλλὰ τὸν Ἰωάχαζ. Οὗτος γὰρ ἐδασίλευσεν ἀντὶ Ἰωσἷου ποῦ πατρὸς αὑτοῦ " τοῦτον καὶ εἰς Αἴγυπτον … αὐτὸς οὗτος ὁ προφήτης διδάσκει, καὶ τῶν Βασιλειῶν ἡ τετάρτη, καὶ ἡ τῶν Παραλειπομένων δευτέρα.
s΄. Tade legei Kyrios kata tou oikoun tou basi- «leōs Iouda" Galaad, sy moi archē tou Lidagou. Lidanon tēn Hierousalēm kalei’ Galaad de ta en tautę̄ batileia, Esti de chōrion en tǭ Lithanǭ houtō onomazomenon ᾿ esti de kai hetera Galaad tę̄s Israēlitidos gēs all᾽ hēgoumai nyn tę̄ en tę̄ Lidanǭ apeikasthēnai ta basileia, dia tēn en autois tolmēgar, phēsin, epi se hoothreuontas. To « hagiasō » anti tou e aphorisō᾽ n touto ᾽ gar kai dia Ēsaiou legei, " « Hēgiasmenoi eisi, kai egō agō autous, » anti tou « aphōrismenoi" » kai ton peri toutou logon en tę̄ tou theiou Hēsaiou hermēdia pleionōn tetheichamen. « “Andra kai ton peei ith sou, kai emdaloousin eis to pyr. » Epei tou Lithanou emnēmoneusen, epemeine tę̄ tropę̄ " kedrous de kalei tous archontas, tous epi rhōmę̄ mega phronountas. Eita prolegei tēs poleōs tēn erēmian, kai hoti thaumasontai hoi horōntes, kai pynthanomenoi tōn … ponērian, kai hoti di᾽ ekeinous hē polis tautēn para tou Theou tēn psēphon edexato. Parakeleuetai de mē thrēnein ton tethnēkota, alla ton zōnta, hōs met- Tade «legei Kyrios epi Seeiēm, “᾽ huion anti Iōsiou tou patros hautou. Exēïthen " ek tou topou toutou. Ouk anastrepsei "" ouketi" en tǭ … topǭ hou metǭkisan auton, ekei apothaneitai, kai tēn gēn tautē» ouk opsetai eti. ouk hōs tines hypeladon, ton Iōakeim legei, 5864 alla ton Iōachaz. Houtos gar edasileusen anti Iōsiou pou patros hautou " touton kai eis Aigypton … autos houtos ho prophētēs didaskei, kai tōn Basileiōn hē tetartē, kai hē tōn Paraleipomenōn deutera.
6. "Thus says the Lord against the house of the king of Judah: Gilead, you are to me the head of Lebanon." He calls Jerusalem Lebanon, and the palace in it Gilead. There is a place in Lebanon so named, and there is also another Gilead in the land of Israel; but I think that here the palace is likened to the one in Lebanon because of the … dared in it. 7. "… against you destroyers …" "I will sanctify" is put for "I will set apart"; for he says this through Isaiah too: "They are sanctified, and I lead them," that is, "set apart"; and we have discussed this more fully in the interpretation of the divine Isaiah. "… and they will throw them into the fire." Since he had mentioned Lebanon, he kept to the figure: he calls the rulers, who prided themselves on their strength, cedars. Then he foretells the desolation of the city, and that those who see it will marvel, and on inquiring will learn the … wickedness, and that because of them the city received this sentence from God. He bids them weep not for the dead but for the living, since he is to be deported: 11. "Thus says the Lord concerning Shallum son of Josiah, who reigned in place of Josiah his father: He has gone out from this place; he will not return here any more; but in the place where they have deported him, there he will die, and he will not see this land again." He does not mean Jehoiakim, as some have supposed, but Jehoahaz; for he reigned in place of Josiah his father; and that he was taken to Egypt … this prophet himself teaches, and the fourth book of Kingdoms, and the second of Chronicles.
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ι΄. Ως " ὁ οἰκοδομῶν τὸν οἶκον αὑτοῦ οὐ μετὰ δικαιοσύνης, καὶ τὰ ὑπερῷα αὑτοῦ οὐκ ἐν κρίμάτι. Οὐ τὸ οἰκοδομεῖν αἰτιᾶται, ἀλλὰ τὸ ἀδίκως οἰκοδομεῖν “ διδάσκει γὰρ τοῦτο καὶ τὰ ἑξῆς. «Παρ αὐτῷ "5 ὁ πλησίον αὐτοῦ ἐργάζεται δωρεὰν, καὶ τὸν μισθὸν αὐτοῦ οὐ μὴ ἀποδώσει " αὐτῷ. »
i΄. Ōs " ho oikodomōn ton oikon hautou ou meta dikaiosynēs, kai ta hyperǭa hautou ouk en krimati. Ou to oikodomein aitiatai, alla to adikōs oikodomein “ didaskei gar touto kai ta hexēs. «Par autǭ "5 ho plēsion autou ergazetai dōrean, kai ton misthon autou ou mē apodōsei " autǭ. »
13. "Woe to him who builds his house without righteousness, and his upper rooms without judgment." He does not blame building, but building unjustly; for what follows teaches this too: "His neighbor works for him for nothing, and he will not pay him his wages."
22.14PG 81
ιδ΄. ᾿Ωχοδόμησας Μ᾿ σεαυτῷ οἴκον σύμμετρον. Τὸ σύμμετρον οὐκ ἐπὶ τοῦ μικροῦ τέθεικεν, ἀλλ᾽ ἐπὶ τοῦ τὴν ἀναλογίαν ἔχοντος μήκους τε καὶ εὔρους καὶ ὕψους ὅτι γὰρ μέγεθος τῇ οἰκίᾳ μαρτυρεῖ, δηλοῖ τὰ ἐπαγόμενα" « Ὑπερῷα
id΄. ᾿Ōchodomēsas M᾿ seautǭ oikon symmetron. To symmetron ouk epi tou mikrou tetheiken, all᾽ epi tou tēn analogian echontos mēkous te kai eurous kai hypsous hoti gar megethos tę̄ oikią martyrei, dēloi ta epagomena" « Hyperǭa
14. "You have built yourself a well-proportioned house." He has not used "well-proportioned" of something small, but of a house that has proportion in its length and breadth and height; for that the house was large is shown by what follows: "upper rooms …"
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ιε΄. Μὴ βισιλεύσεις 59, ὅτι σὺ 5" ἁμιλλᾶσαι "5" πρὺς τὴν κέδρον; Κέδρον τὸν Ἰωσίαν ἐκάλεσεν, ἐσχηκότα τῆς βατιλείας τὸ διαρκές - ἐπιμέμφεται δὲ κῷ Σεελὺ, ὃ; καὶ Ἰωάχαζ ὀνομάζεται δ᾽, ὅτι τὸ μὲν 4 οὐκ ἐζήλωσεν, ἀλλ᾽ ἐπὶ τῇ βασιλείᾳ κατεφρόνησε. … καὶ διδάσκων, ὡς ὁ Θεὸς οὐ τῇ οἰκοδομίᾳ ἐπιμέμφεται, ἀλλὰ τῇ ἀπεθείᾳ, ἐπήγαγεν " « Ὃ πατήρ σου μὴ οὐκὶ δ ἔφαγε, καὶ ἔπιε, καὶ ἐποίησε κρῖμα ζιχαιοσύνην, τότε ἀγαθὸν ἣν αὐτῷ; »
ie΄. Mē bisileuseis 59, hoti sy 5" hamillasai "5" prys tēn kedron? Kedron ton Iōsian ekalesen, eschēkota tēs batileias to diarkes - epimemphetai de kǭ Seely, ho? kai Iōachaz onomazetai d᾽, hoti to men 4 ouk ezēlōsen, all᾽ epi tę̄ basileią katephronēse. … kai didaskōn, hōs ho Theos ou tę̄ oikodomią epimemphetai, alla tę̄ apetheią, epēgagen " « Ho patēr sou mē ouki d ephage, kai epie, kai epoiēse krima zichaiosynēn, tote agathon hēn autǭ? »
15. "Will you reign because you vie with the cedar?" He called Josiah the cedar, as one whose reign had lasted. He reproaches Shallum, who is also named Jehoahaz, that he did not emulate the … but grew contemptuous in his kingship … And teaching that God blames not the building but the impiety, he added: "Your father — did he not eat and drink, and do judgment and righteousness? Then it was well with him."
22.16PG 81
ις΄, Ἔχρινεδ κρίσιν ταπεινοῦ καὶ πένητος, καὶ καλῶς ἦν αὑτῷ τότε" μὴ οὐ τοῦτό ἐστι τὸ εἰδέγαι μὲ; «ἰέγει Κύριος. Τῷ εὐαγγελικῷ τοῦτο ἔοικε λόγῳ « Οὐ πᾶς ὁ λέγων μοι, Κύριε, Κύριε, εἰσελεύσεται εἰς τὴν βασιλείαν τοῦ Θεοῦ "δ, ἀλλ᾽ ὁ ποιῶν τὸ θέλημα τοῦ Πατρός μου τοῦ ἐν οὐρανοῖς 51.» Τοῦτο γὰρ καὶ ἐνταῦθα ἔφη ᾿ ὅτι τὸ μισεῖν τὴν χίαν, καὶ τοῖς ἀδικουμένοις ἐπαμύνειν, τεχιαήριόν ἔστι τοῦ εἰδένα: με τὸν ταῦτα ποιοῦντα.
is΄, Echrined krisin tapeinou kai penētos, kai kalōs ēn hautǭ tote" mē ou touto esti to eidegai me? «iegei Kyrios. Tǭ euangelikǭ touto eoike logǭ « Ou pas ho legōn moi, Kyrie, Kyrie, eiseleusetai eis tēn basileian tou Theou "d, all᾽ ho poiōn to thelēma tou Patros mou tou en ouranois 51.» Touto gar kai entautha ephē ᾿ hoti to misein tēn chian, kai tois adikoumenois epamynein, techiaērion esti tou eidena: me ton tauta poiounta.
16. "He judged the cause of the lowly and the poor, and then it was well with him; is not this knowing me? says the Lord." This is like the gospel saying: "Not everyone who says to me, Lord, Lord, will enter the kingdom of God, but the one who does the will of my Father who is in heaven." For he has said the same here: that hating injustice and helping the wronged is the proof that the one who does these things knows me.
22.17PG 81
ιζ΄, Σοῦ 5 γὰρ ἰδοὺ οὐκ εἰσὶν οἱ ὀφθαλμοὶ ὀρθοὶ "9, οὐδὲ ἡ καρδία καλὴ. Εἶτα κατηγορεῖ τῆς πλεονεξίας αὑτοῦ, καὶ τῆς μιαιφονίας -“ πρὸς δέ γε τούτοις καὶ τῆς συκοφαντίας, δι᾽ ἧς καὶ τοὺς φόνους εἰργάζετο.
iz΄, Sou 5 gar idou ouk eisin hoi ophthalmoi orthoi "9, oude hē kardia kalē. Eita katēgorei tēs pleonexias hautou, kai tēs miaiphonias -“ pros de ge toutois kai tēs sykophantias, di᾽ hēs kai tous phonous eirgazeto.
17. "For behold, your eyes are not right, nor is your heart good." Then he accuses his greed and his bloodshed, and besides these his false accusation, by which he also committed murders.
22.18PG 81
ιη΄. Διὰ τοῦτο τάδε έγει Κύριος ἐπὶ Ἰωακεὶμ, υἱὸν Ἰωσίου βασιιἰέως 5 Ἰούδα. Ἐνταῦθα κατὰ τάξιν ἡ προφητεία χεῖται " μετὰ γὰρ δὴ τὸν Ἰωάχαζ, Ἰωακεὶμ ἐθασίλευσεν, υἱὸς ὧν καὶ αὐτὸς Ἰωσίου τοῦ βασιλέως " προλέγει δὲ καὶ τούτου τὸν ὄλεθρον. « Οὐ “". μὴ κόψωνται 5 αὐτὸν, Οἴμοι 45 κύριε, καὶ, Οἴμοι ἀδελφέ " οὐδὲ μὴ χλαύσωνται αὐτὸν, Ὧ 5" ἀδελφέ" Οἴμοι ἀδελφέ. »
iē΄. Dia touto tade egei Kyrios epi Iōakeim, huion Iōsiou basiiieōs 5 Iouda. Entautha kata taxin hē prophēteia cheitai " meta gar dē ton Iōachaz, Iōakeim ethasileusen, huios hōn kai autos Iōsiou tou basileōs " prolegei de kai toutou ton olethron. « Ou “". mē kopsōntai 5 auton, Oimoi 45 kyrie, kai, Oimoi adelphe " oude mē chlausōntai auton, Hō 5" adelphe" Oimoi adelphe. »
18. "Therefore thus says the Lord concerning Jehoiakim son of Josiah, king of Judah." Here the prophecy is placed in order; for after Jehoahaz, Jehoiakim reigned, he too a son of King Josiah; and he foretells his destruction as well: "They will not lament for him, Alas, lord! and, Alas, brother! nor will they weep for him, O brother! Alas, brother!"
22.19PG 81
ιθ΄. Ταφὴν οὐ δ ταφήσεται, σηψησθεὶς " ὡς Δήμ. Καὶ ἐντεῦθεν δῆλον, ὡς Σεελὴμ οὐκ ἔστιν Ἰωακείμ " περὶ ἐχοίνου γὰρ ἔφη, ὅτι ε Ταύτην τὴν γὴν οὐκ ὄψεται, ἀλλ᾽ ἐν τῇ μετοικίᾳ τεθνέξεται, » Περὶ δὲ τούτου, ὅτι «Τοῖς τεθνεῶσιν οἰωνοῖς “7 παραπλησίως ἔξω τῆς πύλης ῥιφήσεται. » Σαφέστερον δὲ ταῦτα αἱ ἱστορίχι διδάσχουτιν. Εἶτα τῇ πόλιι παρεγγυᾷ, καὶ εἰς; τὸν Λίθανον, καὶ τὴν Βασὰν (ὄρη δὲ ταῦτα), ὡπαύτως δὲ καὶ εἰς τὸ πέραν τῆς θαλάσσης δραμεῖν, καὶ βοῆσα!, καὶ τὰ; οἰκείας ἀποδύρεσθαι. συμφορὰς, ὅτι οὐδεμιᾶς παρὰ τῶν εἰδόλων ρίας ἀπήλαυσεν" ἐραστὰς γὰρ αὐτὰ “3 καλεῖ.
ith΄. Taphēn ou d taphēsetai, sēpsēstheis " hōs Dēm. Kai enteuthen dēlon, hōs Seelēm ouk estin Iōakeim " peri echoinou gar ephē, hoti e Tautēn tēn gēn ouk opsetai, all᾽ en tę̄ metoikią tethnexetai, » Peri de toutou, hoti «Tois tethneōsin oiōnois “7 paraplēsiōs exō tēs pylēs rhiphēsetai. » Saphesteron de tauta hai historichi didaschoutin. Eita tę̄ polii parengyą, kai eis? ton Lithanon, kai tēn Basan (orē de tauta), hōpautōs de kai eis to peran tēs thalassēs dramein, kai boēsa!, kai ta? oikeias apodyresthai. symphoras, hoti oudemias para tōn eidolōn rias apēlausen" erastas gar auta “3 kalei.
19. "He will be buried with the burial of a donkey, … " From this too it is clear that Shallum is not Jehoiakim; for of the former he said, "He will not see this land, but will die in the deportation," and of this one, that "he will be thrown out beyond the gate like the dead, for the birds." The histories teach this more clearly. Then he charges the city to run to Lebanon and Bashan (these are mountains), and likewise across the sea, and to cry out and lament its own calamities, since it received no help from the idols; for he calls them lovers.
22.21PG 81
χα’. Ἐ.άλησα πρὲς σὲ ἐν 5 τῇ παρηπτώσει σου, καὶ εἶπας" Οὐκ ἀκούσομαι. ᾿Αμαρτανούσῃ γὰρ συνεθούλενον ἀπαλλαγῆναι τῆς πλάνης, καὶ τὴν εἰσήγησιν οὐκ ἐδέχου. ε« Αὕτη ἡ ὁδός σου ἐκκ νεότητός σου, ὅτι 7; οὐκ ἤκουσας τῆς φωνῇς μου. ν Ἄνωθεν καὶ ἐξ ἀρχῆς τῇ ἀπειθείᾳ ἐχρήσω. χϑ'. Πάντας τοὺς ποιμέγεις σου ποιμανεῖ ἄνεμος. Τούς τε πονηροὺς βατιλέας, καὶ τοὺς ψευδουπροφέτας 7", «Οἱ ἐρασταί σου ἐν αἰχμαλωσίᾳ πορεύσονται ὃ. » Καὶ αὐτὰ γὰρ τὰ εἴδωλα, ἀργυρᾶ ὄντα, ὡς εἰχὸςξ, καὶ χρυσᾶ, ἔλαθον οἱ πολέμιοι, ε Τότε αἰσχυνθήσῃ καὶ ἀτιμωθήσῃ ἀπὸ" πάντων τῶν φιλούντων σε. » Οὐ γὰρ τεύξῃ τῆς παρ᾽ αὐτῶν ῥοπῆς. Εἴτα τῆς προτέρας αὐτοὺς εὐπραξίας ἀνα-
cha’. E.alēsa pres se en 5 tę̄ parēptōsei sou, kai eipas" Ouk akousomai. ᾿Amartanousę̄ gar synethoulenon apallagēnai tēs planēs, kai tēn eisēgēsin ouk edechou. e« Hautē hē hodos sou ekk neotētos sou, hoti 7? ouk ēkousas tēs phōnę̄s mou. n Anōthen kai ex archēs tę̄ apeitheią echrēsō. chϑ'. Pantas tous poimegeis sou poimanei anemos. Tous te ponērous batileas, kai tous pseudouprophetas 7", «Hoi erastai sou en aichmalōsią poreusontai ho. » Kai auta gar ta eidōla, argyra onta, hōs eichosx, kai chrysa, elathon hoi polemioi, e Tote aischynthēsę̄ kai atimōthēsę̄ apo" pantōn tōn philountōn se. » Ou gar teuxę̄ tēs par᾽ autōn rhopēs. Eita tēs proteras autous eupraxias ana-
21. "I spoke to you in your transgression, and you said: I will not listen." When you were sinning I counseled you to be freed from the error, and you would not accept the advice. "This has been your way from your youth, that you did not listen to my voice." From of old and from the beginning you practiced disobedience. 22. "The wind will shepherd all your shepherds" — both the wicked kings and the false prophets. "Your lovers will go into captivity." For the enemies took the idols themselves, which were, it seems, of silver and gold. "Then you will be ashamed and dishonored by all who love you." For you will get no help from them. Then he reminds them of their former prosperity …
22.23PG 81
κγ'. Κατοικοῦσα ἐν τῷ Λιδάνῳ, ἐγγοσσεύουσα ἐν ταῖς κέδροις. "Ἀντὶ τοῦ, περιφανὴς οὖσα, καὶ περίόλεπτο;, καὶ παρὰ πᾶσιν ἀοίδιμος. « Καταστενάξει; "5 ἐν τῷ ἐλθεῖν σοι ὀδύνας ὡς τικτούσης, ν Ταῦτα συνἄψας τῇ περὶ τοῦ Ἰωακεὶμ προφητείᾳ, προλέγει καὶ τῷ Ἰεχονίᾳ τὰ ὅμοια" αὑτὸς 14 δὲ τοῦ Ἰωακεὶμ υἱὸς ἦν, τοῦ δὲ Ἰωσίου ἔγγονο;" τρεῖς δὲ μόνους βαστιλεύσας μῆνας, αἰχμάλωτος ἀπήχθη μετὰ τῆς μητρὸς, Ὁ καὶ ἐν Βαδυλῶνι τὸν βίον κατέλυσεν,
kg'. Katoikousa en tǭ Lidanǭ, engosseuousa en tais kedrois. "Anti tou, periphanēs ousa, kai periolepto?, kai para pasin aoidimos. « Katastenaxei? "5 en tǭ elthein soi odynas hōs tiktousēs, n Tauta synapsas tę̄ peri tou Iōakeim prophēteią, prolegei kai tǭ Iechonią ta homoia" hautos 14 de tou Iōakeim huios ēn, tou de Iōsiou engono?" treis de monous bastileusas mēnas, aichmalōtos apēchthē meta tēs mētros, Ho kai en Badylōni ton bion katelysen,
23. "You who dwell in Lebanon, nesting among the cedars." That is: being conspicuous and admired and celebrated among all. "You will groan when pangs come upon you like a woman in labor." Having joined this to the prophecy about Jehoiakim, he foretells similar things to Jeconiah as well. He was the son of Jehoiakim and grandson of Josiah; having reigned only three months, he was led away captive with his mother, and ended his life in Babylon.
22.24PG 81
κδ΄, χε΄, Ζῶ ἐγὼ,.1ἐγει Κύριος " ἐὰν γενόμενος γένηται ᾿Ιεχονίας, υἱὸς Ἰωακεὶμ βασιλέως Ἰούδα, ἀποσφράγισμα ἐπὶ τῆς χειρός μου τῆς δεξιᾶς, ὅτι 1 ἐκεῖθεν ἐκσπάσω σε. Καὶ παριδώσω σε εἰς χεῖρας τῶν ζητούντων τὴν ψυχήν σου, καὶ εἰς χεῖρας 15 ὧν σὺ εὐ αδῇ ἀπὸ προσώπου αὐτῶν, ἐν χειρὶ Ναδουχοδονόσορ βασιλέως Παδὺυ Ἰῶνος, καὶ ἐν χειρὶ τῶν Χα.ἰδαίων, ᾿Ἐπειδὴ τὴν τῶν προγόνων εὐσέδξιαν οὐ μιμούμενοι ἐπὶ τῇ ἐχείνων ἐσεμνύνοντο συγγευξέχ, τὸν 'λδρχὰμ. εἰς μέσον φέροντες, καὶ τὸν Ἰνχὰχ, καὶ τὸν Ἰσραὴλ, καὶ τὸν Δαδὶξ, καὶ τὸν Ἐϊε:χίαν, καὶ τὸν Ἰωσίαν, ἐπιτήμου; ἄνδρας ἐν ἀρετῇ, τούτοῦ χάριν ὁ τῶν ὅλων θεὸς ἐχδάλλει τοῦ Ἰεχονίου τὸ θράπος, 39 καί φησιν" Εἰ καὶ δαχτύλιος γένοιτο, καὶ ἐπὶ τῆς δεξιᾶς μον τεθείη χειρὸς, ἐκεῖθεν αὐτὸν ἐχσπάσω, καὶ παραδώξω τοῖς πολεμίοις, Μὴ τοίνυν θαῤῥείτω τῇ τῶν προγόνων ἀρετῇ, τὴν ἐχείνων ἀρετὴν μὴ ζηλώσας.
kd΄, che΄, Zō egō,.1egei Kyrios " ean genomenos genētai ᾿Iechonias, huios Iōakeim basileōs Iouda, aposphragisma epi tēs cheiros mou tēs dexias, hoti 1 ekeithen ekspasō se. Kai paridōsō se eis cheiras tōn zētountōn tēn psychēn sou, kai eis cheiras 15 hōn sy eu adę̄ apo prosōpou autōn, en cheiri Nadouchodonosor basileōs Padyy Iōnos, kai en cheiri tōn Cha.idaiōn, ᾿Epeidē tēn tōn progonōn eusedxian ou mimoumenoi epi tę̄ echeinōn esemnynonto syngeuxech, ton 'ldrcham. eis meson pherontes, kai ton Inchach, kai ton Israēl, kai ton Dadix, kai ton Eïe:chian, kai ton Iōsian, epitēmou? andras en aretę̄, toutou charin ho tōn holōn theos echdallei tou Iechoniou to thrapos, 39 kai phēsin" Ei kai dachtylios genoito, kai epi tēs dexias mon tetheiē cheiros, ekeithen auton echspasō, kai paradōxō tois polemiois, Mē toinyn tharrheitō tę̄ tōn progonōn aretę̄, tēn echeinōn aretēn mē zēlōsas.
24–25. "As I live, says the Lord, even if Jeconiah son of Jehoiakim, king of Judah, became a signet ring on my right hand, I would pull you off from there. And I will hand you over into the hands of those who seek your life, and into the hands of those you fear, into the hand of Nebuchadnezzar king of Babylon and into the hand of the Chaldeans." Since, without imitating the piety of their forebears, they prided themselves on their kinship with them, putting forward Abraham and Isaac and Israel, David and Hezekiah and Josiah, men distinguished in virtue, for this reason the God of all casts down Jeconiah's boldness, and says: Even if he became a ring and were placed on my right hand, I would pull him off from there and hand him over to the enemies. Let him not, then, trust in the virtue of his forebears, since he did not emulate their virtue.
22.26PG 81
κς΄. Καὶ ἀποῤῥίψω στο, καὶ τὴν μητέρι σου, τὴν τεκοῦσάν σε, εἰς γῆν 5' ἑτέραν, εἰς γῆν οὗ "κ᾿ οὐκ ἐτέχθητε 5 ἐκεῖ, καὶ ἐκεῖ ἀποθανεῖσθε. Προστέθεικε δ᾽ δὲ, ὡς οὐκ ἀναστρέψουσιν εἰς τὴν γῆν, ἧς ἐφίενται. Λέγει καὶ τὴν αἰτίαν τῆς τιμωρίας. « Τὸ "5 στόμα τὸ ἐξουδενωμένον καὶ ἐχτετιναγμένον ὁ ἀνὴρ οὗτος. » Κουφότητα δὲ αὐτοῦ καὶ εὐκολίαν περὶ τοὺς φξαρανόμους λόγους κατηγορεῖ.
ks΄. Kai aporrhipsō sto, kai tēn mēteri sou, tēn tekousan se, eis gēn 5' heteran, eis gēn hou "k᾿ ouk etechthēte 5 ekei, kai ekei apothaneisthe. Prostetheike d᾽ de, hōs ouk anastrepsousin eis tēn gēn, hēs ephientai. Legei kai tēn aitian tēs timōrias. « To "5 stoma to exoudenōmenon kai echtetinagmenon ho anēr houtos. » Kouphotēta de autou kai eukolian peri tous phxaranomous logous katēgorei.
26. "And I will cast you out, and your mother who bore you, into another land, where you were not born, and there you will die." He has added that they will not return to the land they long for. He states also the cause of the punishment: "This man is a mouth despised and shaken off." He accuses his levity and his readiness with lawless words.
22.28PG 81
κη΄. Καὶ ἠτιμώθη 5 Ἰεχονίας, ὡς σκεῦος οὗ οὐκ ἔστιν αὐτοῦ χρεία. Διότι ἐξεῤῥίφη 5 αὐτός 55 τε καὶ τὰ σπέρμα αὐτοῦ͵ καὶ ἐξεόλήθη εἰς γῆν, ἣν οὐκ ἤδει. Εἴτα ὡς τῶν λόγου μετειληφότων οὐκ ἀκουόντων, πρὸς τὴν γῆν τὴν ἄψυχον ποιεῖται τοὺς λόγους.
kē΄. Kai ētimōthē 5 Iechonias, hōs skeuos hou ouk estin autou chreia. Dioti exerrhiphē 5 autos 55 te kai ta sperma autou͵ kai exeolēthē eis gēn, hēn ouk ēdei. Eita hōs tōn logou meteilēphotōn ouk akouontōn, pros tēn gēn tēn apsychon poieitai tous logous.
28. "And Jeconiah was dishonored like a vessel for which there is no use; for he was cast out, he and his seed, and thrown into a land he did not know." Then, since those who have a share in reason would not listen, he addresses his words to the lifeless land:
22.29PG 81
κθ΄, λ΄, Γῆ, γῆ, γῆ," ἄκουε λόγον Κυρίου" τάδε 99 «“Ζ;γει Κύριος" Γράνον σὺ" τὸν ἄνδρα τοῦτον, ἄνδρα" ἐκκήρυκτον, ἄνθρωπον ἀνδυόδωτον "3 ἐν ταῖς ἡμέραις αὑτοῦ " ὅτι οὐ μὴ αὐξηθῇ "" ἐκ τοῦ σπέρματος αὑτοῦ ἀνὴρ κχαθήμεγος ἐπὶ τοῦ θρόνου Δαδὶδ, ἄρχων ἐπὶ "5 ᾿Ιούδαν. “Ἐδειξε τῆς Ἰουδαίων βατιλείας τὸ τέλος" καὶ ἀψευδὴς ὁ λόγο" μηδεὶς "" γὰρ τὸν Ζοροδάδελ εἰς μέτον φερέτω" οὐδὲ γὰρ οὗτος ἐθασίλευσε τοῦ λαοῦ - ἀλλὰ δημαγωγὸς; ἦν καὶ στρατηγός" καὶ ὁ Κύριος δὲ τὸ κατὰ σάρκα γένος ἐκ τούτου κατάγων, οὐ 57 τοῖς ἀρχῆς, καὶ ἐξουσίας "", καὶ κυριότητος, καὶ παντὸς ὀνόματο; ὀνομαζομένου, οὐ μόνον ἐν τῷ αἰῶνι τούτῳ, ἀλλὰ καὶ ἐν τῷ μέλλοντι. » Ἔχε: τοίνυν τὸ ἀψευδὲς ἡ πρόῤῥησις.
kth΄, l΄, Gē, gē, gē," akoue logon Kyriou" tade 99 «“Z?gei Kyrios" Granon sy" ton andra touton, andra" ekkērykton, anthrōpon andyodōton "3 en tais hēmerais hautou " hoti ou mē auxēthę̄ "" ek tou spermatos hautou anēr kchathēmegos epi tou thronou Dadid, archōn epi "5 ᾿Ioudan. “Edeixe tēs Ioudaiōn batileias to telos" kai apseudēs ho logo" mēdeis "" gar ton Zorodadel eis meton pheretō" oude gar houtos ethasileuse tou laou - alla dēmagōgos? ēn kai stratēgos" kai ho Kyrios de to kata sarka genos ek toutou katagōn, ou 57 tois archēs, kai exousias "", kai kyriotētos, kai pantos onomato? onomazomenou, ou monon en tǭ aiōni toutǭ, alla kai en tǭ mellonti. » Eche: toinyn to apseudes hē prorrhēsis.
29–30. "Land, land, land, hear the word of the Lord. Thus says the Lord: Write down this man as a man banished, a man who will not prosper in his days; for no man of his seed will grow up to sit on the throne of David, as ruler over Judah." He has shown the end of the kingdom of the Jews, and the word is truthful. Let no one bring forward Zerubbabel; for he did not reign over the people, but was a leader of the people and a general. And the Lord, though he traces his descent according to the flesh from this man, did not … rule and authority and lordship and every name that is named, not only in this age but also in the one to come. The prediction, then, is truthful.
Chapter 23
23.3PG 81
Ἐντεῦθεν κατηγορεῖ τῶν ποιμένων τούτων, αὖτῶν τῶν βασιλέων, ὡς αἰτίων " γενομένων τῆς τῶν προδάτων διασπορᾶς" καὶ αὐτοῖς μὲν τὸν ὄλεθρον ἀπειλεῖ, τοῖς δὲ προδάτοις ἀνάκλησιν. γ΄. Εἰσδέξομαι ᾽ γὰρ, φησὶ, τοὺς καταλοίπους τοῦ λαοῦ ἀπὸ πάσης τῆς γῆς, ἧς "ἔξωσα αὖτοὺς " ἐν τῇ γομῇ αὐτῶν, καὶ αὐξηθήσονται, καὶ πιηθυνθήσογται. Ἐπαγγέλλεται δὲ καὶ τὰ μείζονα ἀγαθά.
Enteuthen katēgorei tōn poimenōn toutōn, autōn tōn basileōn, hōs aitiōn " genomenōn tēs tōn prodatōn diasporas" kai autois men ton olethron apeilei, tois de prodatois anaklēsin. g΄. Eisdexomai ᾽ gar, phēsi, tous kataloipous tou laou apo pasēs tēs gēs, hēs "exōsa autous " en tę̄ gomę̄ autōn, kai auxēthēsontai, kai piēthynthēsogtai. Epangelletai de kai ta meizona agatha.
From here he accuses these shepherds, the kings themselves, of having caused the scattering of the sheep; and he threatens them with destruction, but promises the sheep their recall. 3. "For I will receive," he says, "the remnant of the people from every land to which I drove them out, into their pasture, and they will increase and multiply." He promises also greater good things:
23.4PG 81
δ΄. Καὶ ἀναστήσω αὐτοῖς ποιμένας, οἷ ποιμαγοῦσιν αὐτοὺς, καὶ οὐ φοδηθήσονται ἔτι, οὐδὲ ριος. Ταῦτα τυπικῶς μὲν ἐπὶ τοῦ Ζοροδάδελ καὶ Ἴησοῦ τοῦ Ἰωσεδὲκ ἐχδέδηχεν" οὐ μὴν πᾶσα ἡ προφητεία" πολλοὶ γὰρ αὐτοῖς ἐπανέστησαν, καὶ οὐ μόνον οἱ γειτονεύοντες, ἀλλὰ καὶ Μακεδόνες ὕστερον, καὶ τὸ τελευταῖον Ῥωμαῖοι" ἡ δὲ πρόῤῥησις τὸ διαρκὲς τῆς χάριτος ἐπαγγέλλεται" οὐκοῦν δῆλον ὡς τὰ μὲν ἐπ᾽ ἐκείνων ἐξέθη, τὰ δὲ ἐπὶ τῶν ἱερῶν ἀποστόλων. Οὗτοι γὰρ μόνοι ἔσχον τὴν τοῦ Πνεύματος δωρεάν. Μαρτυρεῖ δὲ τῇ διανοίᾳ καὶ τὰ ἐπαγόμενα.
d΄. Kai anastēsō autois poimenas, hoi poimagousin autous, kai ou phodēthēsontai eti, oude rios. Tauta typikōs men epi tou Zorodadel kai Iēsou tou Iōsedek echdedēchen" ou mēn pasa hē prophēteia" polloi gar autois epanestēsan, kai ou monon hoi geitoneuontes, alla kai Makedones hysteron, kai to teleutaion Rhōmaioi" hē de prorrhēsis to diarkes tēs charitos epangelletai" oukoun dēlon hōs ta men ep᾽ ekeinōn exethē, ta de epi tōn hierōn apostolōn. Houtoi gar monoi eschon tēn tou Pneumatos dōrean. Martyrei de tę̄ dianoią kai ta epagomena.
4. "And I will raise up shepherds for them, who will shepherd them, and they will no longer fear, nor … " These things came to pass as a type in the time of Zerubbabel and of Joshua son of Jozadak, yet not the whole prophecy; for many rose up against them, not only their neighbors but later the Macedonians too, and finally the Romans; whereas the prediction promises a lasting grace. So it is clear that some things came to pass in their time, and others in the time of the holy apostles; for these alone had the gift of the Spirit. What follows also bears witness to this sense.
23.5PG 81
ε΄, ς. ᾿ἸΙδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, βασιδεύσει βασιλεὺς δίκαιος 1, καὶ συνήσει, καὶ ποιήσει κρῖμα καὶ δικαιοσύνην ἐπὶ τῆς γῆς. Ἐν ταῖς ἡμέραις αὐτοῦ σωθήσεται ἡ ᾿Ιουδαία ", καὶ Ισραὴλ κατασχηγώσει πεποιθώς" καὶ τοῦτο τὸ ἃ ὄνομα αὐτοῦ, ὃ καλέσει Κύριος αὐτὸν, ᾿Ιωσεδέκ"" αὑτὸς "" ἐν τοῖς προφήταις. Ταῦτα οἱ ἐμδρόντητοι Ἰουδαῖοι εἰς τὸν Ζοροδάδελ ἕλκειν ἀναιδῶς ἐπιχειροῦσιν" ἔδει δὲ αὐτοὺς συνιδεῖν. ὅτι οὐ βασιλεὺς ἦν ἐκεῖνος, ἀλλὰ δημαγωγός" καὶ Ἰωσεδὲκ ἐκεῖνος οὐκ ἐκαλεῖτο" οὔτε μὴν ἡ ἑρμηνεία τὴς προσηγορίας πρόσφορος ἐκείνῳ" δηλοῖ γὰρ τὸ ὄνομα, « Κύριος δικαιοσύνη ἡμῶν, » ἣ κατὰ τὴν τοῦ Σύρου ἑρμηνείαν, «Κύριε δικαίωσον ἡ μᾶς" » οὐδὲν δὲ τούτων ἁρμόττει τῷ Ζοροδάδελ' ἐπειδὴ δὲ τύπος ἦν τοῦ Δεσπότου Χριστοῦ, καὶ τοὺς ἀπὸ Βαδυλῶνος αἰχμαλώτους ἔπανἤγαγεν εἰς τὴν Ἰουδαίαν, καθάπερ ὁ Κύριος τοὺς ἐξανδραποδ'σθέντας ὑπὸ τοῦ διαόλου πρὸς τὴν ἀλήθειαν μετέθηχε.", τυπικῶς εἴ τις ἐκείνῳ προ" αρμόσει"" ταῦτα, οὐδὲν ἀπεικὸς ποιήσει" εἰδέναι μέντοι χρὴ, ὡς ὁ Δεσπότης Ἰησοῦς Χριστὸς, ὁ ἐκ Δαβὶδ κατὰ σάρκα, « ᾿Ανατολὴ δικαία, » καὶ ἐ Βασιλεὺς δίκαιος.» καὶ ε Κύριος δικαιοσύνης, » ὑπὸ τῶν προφητῶν Χῆ-“ ρύττεται. Ἐντεῦθεν μεταφέρει τὸν λόγον κατὰ τῶν τὰ ψευδῇ προαγορευόντων, καὶ μοιχοὺς 5 ὀνομάζει τούτους, ὡς μοιχεύοντας, καὶ τὸν θεῖον διαφθείροντας λόγον. Καλεῖ δὲ αὐτοὺς καὶ αἰτίους τῆς τοῦ λαοῦ πονηρίας " λέγει δὲ καὶ τοὺς ἱερέας κοινωνοὺς αὐτῶν γεγενῆσθαι τῆς ἀσεδείας. Προλέγει δὲ καὶ τὰ συμδησόμενα αὐτοῖς κακὰ, καὶ παοαθάλλει αὐτοὺς τοἷς προφήταις τῆς Σαμωρεία:, οἱ προφσνῶς τῆς Βάαλ ἐκαλοῦντο προφῆται. Καὶ γὰρ οὗτοι, φησὶ, ψευδῶς ἐπαγγειλάμενοι τῷ λαῷ εἰρήνην, αἴτιοι ἐγένοντο τοῦ μὴ ἀποστραφῆναι ἕχαστον ἀπὸ τῆς ὁδοῦ αὑτοῦ τῆς ῥων ἐμιμήσαντο πονηρίαν" οὗ δὴ χάριν"
e΄, s. ᾿IIdou hēmerai erchontai, legei Kyrios, basideusei basileus dikaios 1, kai synēsei, kai poiēsei krima kai dikaiosynēn epi tēs gēs. En tais hēmerais autou sōthēsetai hē ᾿Ioudaia ", kai Israēl kataschēgōsei pepoithōs" kai touto to ha onoma autou, ho kalesei Kyrios auton, ᾿Iōsedek"" hautos "" en tois prophētais. Tauta hoi emdrontētoi Ioudaioi eis ton Zorodadel helkein anaidōs epicheirousin" edei de autous synidein. hoti ou basileus ēn ekeinos, alla dēmagōgos" kai Iōsedek ekeinos ouk ekaleito" oute mēn hē hermēneia tēs prosēgorias prosphoros ekeinǭ" dēloi gar to onoma, « Kyrios dikaiosynē hēmōn, » hē kata tēn tou Syrou hermēneian, «Kyrie dikaiōson hē mas" » ouden de toutōn harmottei tǭ Zorodadel' epeidē de typos ēn tou Despotou Christou, kai tous apo Badylōnos aichmalōtous epanēgagen eis tēn Ioudaian, kathaper ho Kyrios tous exandrapod'sthentas hypo tou diaolou pros tēn alētheian metethēche.", typikōs ei tis ekeinǭ pro" armosei"" tauta, ouden apeikos poiēsei" eidenai mentoi chrē, hōs ho Despotēs Iēsous Christos, ho ek Dabid kata sarka, « ᾿Anatolē dikaia, » kai e Basileus dikaios.» kai e Kyrios dikaiosynēs, » hypo tōn prophētōn Chē-“ ryttetai. Enteuthen metapherei ton logon kata tōn ta pseudę̄ proagoreuontōn, kai moichous 5 onomazei toutous, hōs moicheuontas, kai ton theion diaphtheirontas logon. Kalei de autous kai aitious tēs tou laou ponērias " legei de kai tous hiereas koinōnous autōn gegenēsthai tēs asedeias. Prolegei de kai ta symdēsomena autois kaka, kai paoathallei autous tois prophētais tēs Samōreia:, hoi prophsnōs tēs Baal ekalounto prophētai. Kai gar houtoi, phēsi, pseudōs epangeilamenoi tǭ laǭ eirēnēn, aitioi egenonto tou mē apostraphēnai hechaston apo tēs hodou hautou tēs rhōn emimēsanto ponērian" hou dē charin"
5–6. "Behold, days are coming, says the Lord, … and a king will reign righteously, and he will understand, and will do judgment and righteousness on the earth. In his days Judah will be saved, and Israel will dwell confidently; and this is his name, which the Lord will call him: Josedek, among the prophets." These things the stupefied Jews shamelessly try to drag over to Zerubbabel; but they ought to have seen that he was not a king but a popular leader, and that he was not called Josedek, nor does the meaning of the name suit him. For the name signifies "The Lord our righteousness," or, by the Syrian's translation, "Lord, justify us"; and none of these fits Zerubbabel. But since he was a type of Christ the Master, and brought back the captives from Babylon to Judea, as the Lord brought over to the truth those who had been enslaved by the devil, anyone who applies these things to him as a type will do nothing unreasonable. One must know, however, that it is the Master Jesus Christ, who is from David according to the flesh, who is proclaimed by the prophets "the Righteous Dawn," "the Righteous King," and "the Lord of righteousness." From here he turns his word against those who foretell falsehoods, and names them adulterers, as committing adultery and corrupting the divine word. He calls them the cause of the people's wickedness, and says that the priests too became partners in their impiety. He foretells also the evils that will befall them, and compares them to the prophets of Samaria, who were openly called prophets of Baal. For these too, he says, by falsely promising the people peace, became the cause of each one's not turning from his evil way; … imitated the wickedness; for this reason:
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ιε΄. Ἰδοὺ ἐγὼ ψωμίζω αὑτοὺς ὀδύνας "", καὶ ποτίζω αὐτοὺς ὕδωρ πικρὸν, ὅτι ἀπὸ τῶν προξητῶν ᾿Ιερουσαλὴμ ἐξῆ.106 μοιλυσμὸς 5 πάσῃ τῇ γῇ. Διὰ δὲ τούτων τὰς διαφόρους δεδήλωκε πᾶσι συμφοράς. Παραινεῖ δὲ καὶ τῷ λαῷ μὴ δέχεσθαι τοὺς παρ᾽ ἐχείνων πρηφερομένους λόγους.
ie΄. Idou egō psōmizō hautous odynas "", kai potizō autous hydōr pikron, hoti apo tōn proxētōn ᾿Ierousalēm exē.106 moilysmos 5 pasę̄ tę̄ gę̄. Dia de toutōn tas diaphorous dedēlōke pasi symphoras. Parainei de kai tǭ laǭ mē dechesthai tous par᾽ echeinōn prēpheromenous logous.
15. "Behold, I will feed them with pains and give them bitter water to drink, for from the prophets of Jerusalem defilement has gone out into all the land." By these words he has indicated the various calamities that will come upon all. He urges the people too not to accept the words offered by those men.
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ις΄, ιζ΄, τη. Ἀπὸ καρδίας γὰρ αὑτῶν, φτσὶ, οῦσε, καὶ οὐκ ἀπὸ στόματος Κυρίου. Καὶ" ὑπισχνοῦντωι εἰρήνην, ἣν οὐκ ἐπηγγειλάμην ἐγώ. Πᾶσι τοῖς πορευομένοις τοῖς θελήμασιν αὑτῶν, καὶ παντὶ τῷ πορευομένῳ πιίάνῃ καρδίας αὑτοῦ εἷπον, Οὐκ ἥξει ἐπὶ σὲ κακά. Ὅτι τίς ἔστη ἐν ὑποστήματι " Κυρίου, καὶ εἶδε, καὶ ἤκουσεν "8 αὐτοῦ, καὶ ἤκουσε; Ταῦτα, φησὶ, λέγοντες παραθαῤῥύνουσι τοὺς τῆς πονγρία: ἐργάτας, καὶ ἐπιμένειν τῇ παρανομίᾳ παρασκευάζουσι, καὶ τῶν προφητικῶν ν᾽ λόγων ἐπαΐειν κωλύουσιν.
is΄, iz΄, tē. Apo kardias gar hautōn, phtsi, ouse, kai ouk apo stomatos Kyriou. Kai" hypischnountōi eirēnēn, hēn ouk epēngeilamēn egō. Pasi tois poreuomenois tois thelēmasin hautōn, kai panti tǭ poreuomenǭ piianę̄ kardias hautou heipon, Ouk hēxei epi se kaka. Hoti tis estē en hypostēmati " Kyriou, kai eide, kai ēkousen "8 autou, kai ēkouse? Tauta, phēsi, legontes paratharrhynousi tous tēs pongria: ergatas, kai epimenein tę̄ paranomią paraskeuazousi, kai tōn prophētikōn n᾽ logōn epaïein kōlyousin.
16–18. "For they speak from their own heart," he says, "and not from the mouth of the Lord. And they promise peace, which I did not promise. To all who walk in their own wills, and to everyone who walks in the error of his heart, they have said: Evils will not come upon you. For who has stood in the council of the Lord, and seen and heard his word?" By saying these things, he says, they embolden the workers of wickedness, prepare them to persist in lawlessness, and prevent them from heeding the prophetic words.
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ιθ΄. Ἰδοὺ σεισμὸς " παρὰ Κυρίου, καὶ ὀργὴ ἐκπορεύεται, εἰς " συσσεισμὸν στρεφομένη "". Τὰ ἐπάλληλα διὰ τούτων σημαίνει κακὰ, καὶ ὅτι θεήλατα ταῦτα" αὐτὸς γὰρ ὑμῖν ἐπιφέρει τὰς τιμωρίας" εἶτα λέγει καὶ τοὺ; πεισομένους" « Ἐπὶ τοὺς ἀσεθεῖς ἧξει. »
ith΄. Idou seismos " para Kyriou, kai orgē ekporeuetai, eis " sysseismon strephomenē "". Ta epallēla dia toutōn sēmainei kaka, kai hoti theēlata tauta" autos gar hymin epipherei tas timōrias" eita legei kai tou? peisomenous" « Epi tous asetheis hēxei. »
19. "Behold, a shaking from the Lord, and wrath goes forth, turning into a whirlwind." By these words he signifies the evils that follow one upon another, and that they are sent by God; for he himself brings the punishments upon you. Then he tells also who will suffer them: "It will come upon the ungodly."
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χ΄. Οὐκ ὃ ἀποστρέψει ὁ θυμὸς Κυρίου, ἕως τοῦ ποιῆσαι αὐτὸν τὰ ἐγχειρήματα τῆς καρδίας αὑτοῦ.“Ἃ γὰρ προείρηκεν, εἰς πέρας ἥξει᾽". ε« Ἐπ' ἐσχάτῶν " ἡμερῶν νοήσουσιν αὐτὰ νοήσει Ἶ..» Ὅταν ἴδωσι τὰ πράγματα, τῶν ῥημάτων ἀναμνησθήσονται. Εἶτα λέγει, ὡς οἱ τὰ ψευδῇ προφητεύοντες αὐτόματοι, καὶ μὴ κελευόμενοι, τοὺς ἐναντίους τῷ λαῷ προσἔφερον λόγους. χϑ'. Εἰ γὰρ ἔστησαν, φησὶ, ἐν τῇ ὑποστάσει μου, καὶ ὃ ἤκουσαν τῶν δ λόγων μου, ἐδίδαξαν "5 ἂν τὸν αόν μου, καὶ ἀπέστρεφον αὑτοὺς ἀπὸ τῆς ὁδοῦ αὑτῶν τῆς πονηρᾶς, καὶ ἀπὸ τῶν πογηρῶν ἐπιτηδευμάτων αὑτῶν. Ἐγὼ δὲ σαφῶς διὰ “οὔ νόμου ἀπηγόρευσα τῆς πονηρίας τὰ εἴδη" εἰ τοίγυν τοῖς ἐμοῖς εἴποντο λόγοις, κατηγόρησαν ἂν τῆς … πονηρᾶς, καὶ διὰ τούτους τὴν Σοδόμων καὶ Γομόῤα … τοῦ λαοῦ παρανομίας, καὶ ἐπὶ τὴν ὁδὸν τὴν εὐθεῖαν "ἢ ἐποδήγησαν. Διδάσκει ὃ αὐτοὺς, ὡς οὐδὲν ἀγνοεῖ τῶν κεκρυμμένων.
ch΄. Ouk ho apostrepsei ho thymos Kyriou, heōs tou poiēsai auton ta encheirēmata tēs kardias hautou.“Ha gar proeirēken, eis peras hēxei᾽". e« Ep' eschatōn " hēmerōn noēsousin auta noēsei I..» Hotan idōsi ta pragmata, tōn rhēmatōn anamnēsthēsontai. Eita legei, hōs hoi ta pseudę̄ prophēteuontes automatoi, kai mē keleuomenoi, tous enantious tǭ laǭ prosepheron logous. chϑ'. Ei gar estēsan, phēsi, en tę̄ hypostasei mou, kai ho ēkousan tōn d logōn mou, edidaxan "5 an ton aon mou, kai apestrephon hautous apo tēs hodou hautōn tēs ponēras, kai apo tōn pogērōn epitēdeumatōn hautōn. Egō de saphōs dia “ou nomou apēgoreusa tēs ponērias ta eidē" ei toigyn tois emois eiponto logois, katēgorēsan an tēs … ponēras, kai dia toutous tēn Sodomōn kai Gomora … tou laou paranomias, kai epi tēn hodon tēn eutheian "ē epodēgēsan. Didaskei ho autous, hōs ouden agnoei tōn kekrymmenōn.
20. "The anger of the Lord will not turn back until he has done the purposes of his heart." For what he has foretold will come to its fulfillment. "In the last days they will understand them." When they see the events, they will remember the words. Then he says that those who prophesy falsehoods, of their own accord and without being commanded, brought the people words contrary to his. 22. "For if they had stood in my council," he says, "and had heard my words, they would have taught my people and turned them back from their evil way and from their evil practices." I clearly forbade the kinds of wickedness through the law; if, then, they had followed my words, they would have accused … the lawlessness of the people, and guided them onto the straight way. He teaches them that he is ignorant of nothing hidden.
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κγ', κδ΄,. Θεὸς γὰρ ἐγγίζων, φησὶν, εἰμὶ καὶ οὐκὶ 5 κἀγὼ οὐκ ἔψομαι αὐτόν; «έγει 5 Κύριος. Εἶτα διδάσκει τὸ ἀπερίγραπτον. ε Μὴ δ οὐκὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; λέγει Κύριος. κυ Εἰ τοίνυν πᾶνταχοῦ παρῶ, πῶς οἵονταί μὲ οἱ ἄνθρωποι ἀγνοῆ σαί τι τῶν γιγνομένων; Ἐπιτείνει ὃὲ πάλιν τὴν κατὰ τῶν ψευδοπροφητῶν κατηγορίαν, ὡς ἐνύπνια διηγουμένων, καὶ τὸν λαὸν ἐξαπατώντων, καὶ τὰ ὅμοια τοῖς τῆς Βάαλ προφήταις ποιεῖν τολμώντων. Εἶτα κελεύει γενέσθαι τὴν σύγκρισιν τοῦ τε προφήτου χη. Ὁ προφήτης, φησὶν, ἐγ ᾧ τὸ ἐγύπνιόν ἐστι, διηγησάσθω τὸ ἐνύπγιον αὑτοῦ " καὶ ἐν ᾧ ὁ.όγος μου πρὸς αὑτὸν, διηγησάσθω τὸν μου ἐπὶ ἀιἰηθείας. Καὶ διδάσκει τροπικῶς τὸ διάφορονὃ. « Τί τὸ ἄχυρον πρὸς τὸν σἴτον "᾽; φησὶν ὁ Κύριος. ν.
kg', kd΄,. Theos gar engizōn, phēsin, eimi kai ouki 5 kagō ouk epsomai auton? «egei 5 Kyrios. Eita didaskei to aperigrapton. e Mē d ouki ton ouranon kai tēn gēn egō plērō? legei Kyrios. ky Ei toinyn pantachou parō, pōs hoiontai me hoi anthrōpoi agnoē sai ti tōn gignomenōn? Epiteinei hoe palin tēn kata tōn pseudoprophētōn katēgorian, hōs enypnia diēgoumenōn, kai ton laon exapatōntōn, kai ta homoia tois tēs Baal prophētais poiein tolmōntōn. Eita keleuei genesthai tēn synkrisin tou te prophētou chē. Ho prophētēs, phēsin, eg hǭ to egypnion esti, diēgēsasthō to enypgion hautou " kai en hǭ ho.ogos mou pros hauton, diēgēsasthō ton mou epi aiiētheias. Kai didaskei tropikōs to diaphorono. « Ti to achyron pros ton siton "᾽? phēsin ho Kyrios. n.
23–24. "For I am a God who is near," he says, "and not … will I not see him? says the Lord." Then he teaches that he cannot be circumscribed: "Do I not fill the heaven and the earth? says the Lord." If, then, I am present everywhere, how do people suppose that I am ignorant of anything that happens? He intensifies again the accusation against the false prophets, since they recount dreams, deceive the people, and dare to act like the prophets of Baal. Then he bids that a comparison be made between the prophet … 28. "The prophet in whom the dream is," he says, "let him recount his dream; and he in whom my word is, let him recount my word in truth." And he teaches the difference figuratively: "What is the chaff to the wheat? says the Lord."
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κθ΄. Οὐκ οὕτως " οἱ 16γοι μου, ὡς πῦρ, Κύριος; καὶ ὡς πέιιυξ " κόπτων πέτραν; Ἔδειξε διὰ τῶν παραβολῶν τοῦ θείου λόγου τὴν δύναμιν. Εἶτα τῶν ψευδοπροφητῶν διδάσκει τὴν διαφοράν“ οἱ μὲν γὰρ οἷόν τινες, φησὶ, λωποδῦται κλέπτουσί τινας προφητικοὺς λόγους, καὶ τούτους ταῖς παρατροπαῖς διαφθείρουσιν" οἱ δὲ πλάττουσι προφητείαν ψευδῇ " ο οἱ δὲ ἐνύπνια, ἃ μὴ ἑωράκασι, διηγοῦνται καὶ διατῇ πονηρίᾳ παρασχευάξουσιν, "ἔπειτα κελεύει τῷ προφήτῃ"
kth΄. Ouk houtōs " hoi 16goi mou, hōs pyr, Kyrios? kai hōs peiiyx " koptōn petran? Edeixe dia tōn parabolōn tou theiou logou tēn dynamin. Eita tōn pseudoprophētōn didaskei tēn diaphoran“ hoi men gar hoion tines, phēsi, lōpodytai kleptousi tinas prophētikous logous, kai toutous tais paratropais diaphtheirousin" hoi de plattousi prophēteian pseudę̄ " o hoi de enypnia, ha mē heōrakasi, diēgountai kai diatę̄ ponērią parascheuaxousin, "epeita keleuei tǭ prophētę̄"
29. "Are not my words like fire, says the Lord, and like an axe splitting rock?" Through these comparisons he has shown the power of the divine word. Then he teaches the different kinds of false prophets: some, he says, like clothes-thieves, steal certain prophetic words and corrupt them by distortions; others fabricate false prophecy; others recount dreams they have not seen, and … prepare them for wickedness. Then he commands the prophet:
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λγ΄, λδ', ᾿Εὰν " ἐρωτήσῃ ὁ Λαὸς οὗτος, ἱερεὺς "" ἣ προφήτης, λέγων, Τί τὸ ᾿ῆμμα Κυρίου; ἐρεῖς "5 αὐτοῖς" Ὑμεῖς ἐστε τὸ λῆμμα Κυρίου, καὶ ῥίψω "5 ὑμῶς, ἡέγει Κύριος. Καὶ ὁ προφήτης, καὶ ρεὺς "ΚΙ, οἱ ἂν εἴπωσι Λῆμμα Κυρίου, ἐκδικήσω τὸν ἄγθρωπον "8, καὶ τὸν οἶκον αὑτοῦ. Ἐπιλήπτους ἐκάλουν τοὺς προφήτας οἱ δυσπεθεῖς, καὶ τὴν προφητείαν. [Ιχραχελεύεται τοίνυν ὁ Θεὸς, τούτῳ τῷ προσρήματι μὴ κεχρῆσθαι, καὶ τοῖς μὴ πειθομένοις ἀπειλεῖ τιμωρίαν. Κελεύει δὲ αὐτοῖς οὕτω πυνθάνεσθαι, ε Τί ὀπεχρίθη Κύριος; Τί ἐλάἢ λησε Κύριος; » καὶ λῆμμα Κυρίου μὴ ὀνομάζειν τι " τοῖς δὲ τὰ προστεταγμένα παραθαίνουσιν ἀπ-
lg΄, ld', ᾿Ean " erōtēsę̄ ho Laos houtos, hiereus "" hē prophētēs, legōn, Ti to ᾿ēmma Kyriou? ereis "5 autois" Hymeis este to lēmma Kyriou, kai rhipsō "5 hymōs, hēegei Kyrios. Kai ho prophētēs, kai reus "KI, hoi an eipōsi Lēmma Kyriou, ekdikēsō ton agthrōpon "8, kai ton oikon hautou. Epilēptous ekaloun tous prophētas hoi dyspetheis, kai tēn prophēteian. [Ichracheleuetai toinyn ho Theos, toutǭ tǭ prosrēmati mē kechrēsthai, kai tois mē peithomenois apeilei timōrian. Keleuei de autois houtō pynthanesthai, e Ti opechrithē Kyrios? Ti elaē lēse Kyrios? » kai lēmma Kyriou mē onomazein ti " tois de ta prostetagmena parathainousin ap-
33–34. "If this people, or a priest or a prophet, asks, saying, What is the burden of the Lord? you shall say to them: You are the burden of the Lord, and I will cast you off, says the Lord. And the prophet and the priest and the people who say, Burden of the Lord, I will punish that man and his house." The disobedient called the prophets "seized" and the prophecy a seizure. God therefore commands them not to use this term, and threatens punishment to those who do not obey. He bids them ask thus: "What has the Lord answered? What has the Lord spoken?" and not to call anything a "burden of the Lord"; and to those who transgress what was commanded he …
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λθ’, μ΄, Ιδοὺ ἐγὼ «Ἰαμδάγω " ὑμᾶς 5 Δήμματε, καὶ ῥίψω δ᾽ ὑμᾶς, καὶ τὴν πόλιν, ἣν ἔδωκα ὑμῖν καὶ τοῖς πατράσιν ὑμῶν, ἀπὸ προσώπου μου. Καὶ δώσω ἐφ᾽ ὑμᾶς ὀνειδισμὸν αἰώνιον, καὶ ἀτιμίαν αἰωνίαν, ἥτις οὐκ ἐπιλησθήσεται. Τοῦτο δὲ προσἐταξεν ὁ Δεσπότης Θεὸς, καὶ τῆς δεισιδαιμονίας ἐκκόπτων τὰ ἔθη, καὶ διδάσκων, ὡς οὐ μεμήνασιν οἱ προφῆται, ἀλλὰ τῶν θείων λογίων εἰσὶν ὑπουργοί " ἀπειλήτας δέ γε τὴν αἱγμαλωσίαν, ὑπισχνεῖται καὶ τὴν ἐπάνοδον, καὶ οὕτως αὐτὴν ἐπίσημον λέγει γενῆσεσθαι, ὡς λήθῃ παραδοθῆναι τὴν ἔξοδον τὴν ἐξ Αἰγύποῦ γεγενημένην, διὰ τὴν ταύτης λαμπρότητα. Ἡμεῖς δὲ. παρακαλῶ, καὶ τοῖς προφητικοῖς, καὶ τοῖς ἀποστολικοῖς ὀχολουθήσωμεν λόγοις, καὶ τὸν δι᾽ ἐχείγων καὶ τούτων δ᾽ φθεγξάμενον προσκυνήσωμεν, καὶ τοὺς ζωοποιοὺς αὐτοῦ φυλάξωμεν νόμους " ἵνα τῶν ἐπηγγελμένων ἀπολαύσωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κνρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
lth’, m΄, Idou egō «Iamdagō " hymas 5 Dēmmate, kai rhipsō d᾽ hymas, kai tēn polin, hēn edōka hymin kai tois patrasin hymōn, apo prosōpou mou. Kai dōsō eph᾽ hymas oneidismon aiōnion, kai atimian aiōnian, hētis ouk epilēsthēsetai. Touto de prosetaxen ho Despotēs Theos, kai tēs deisidaimonias ekkoptōn ta ethē, kai didaskōn, hōs ou memēnasin hoi prophētai, alla tōn theiōn logiōn eisin hypourgoi " apeilētas de ge tēn haigmalōsian, hypischneitai kai tēn epanodon, kai houtōs autēn episēmon legei genēsesthai, hōs lēthę̄ paradothēnai tēn exodon tēn ex Aigypou gegenēmenēn, dia tēn tautēs lamprotēta. Hēmeis de. parakalō, kai tois prophētikois, kai tois apostolikois ocholouthēsōmen logois, kai ton di᾽ echeigōn kai toutōn d᾽ phthenxamenon proskynēsōmen, kai tous zōopoious autou phylaxōmen nomous " hina tōn epēngelmenōn apolausōmen agathōn, chariti kai philanthrōpią tou Knriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
39–40. "Behold, I take you up as a burden, and I will cast you off, and the city that I gave to you and to your fathers, from my face. And I will put upon you an everlasting reproach and an everlasting dishonor, which will not be forgotten." The Master God commanded this, both cutting away the customs of superstition and teaching that the prophets are not mad, but ministers of the divine oracles. Having threatened the captivity, he promises also the return, and says it will be so famous that the exodus from Egypt will be forgotten because of its brilliance. But let us, I beseech you, follow both the prophetic and the apostolic words, and worship the one who spoke through both, and keep his life-giving laws, so that we may enjoy the promised good things, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, with the all-holy Spirit, now and always, and to the ages of ages. Amen.
Chapter 24
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Πάλιν διὰ παραδολῶν καὶ συμθόλων ποιεῖται τὴν προφητείαν " καὶ ὁρᾷ κατά τινα ἀποκάλυψιν δύο χαλάθους σύκων κειμένους πρὸ τοῦ θείου νεώ. Λέγε: δὲ καὶ τὸν τῆς προφητείας χρόνον" μετὰ γὰρ δὴ τὴν Ἰεχονίου μετανάστατιν, καὶ τὴν Σεδεκίου βασιλείαν, ταῦτα λέγει ἑωρακέναι. Καὶ τὸν μὲν ἕνα κάλαθον σύκων ἀρίστων τε καὶ πρωΐμων" τὸν δὲ ἕτερον λίαν αἰσχρῶν, καὶ παντελῶς ἀχρήστων εἰς ἐδωδήν. Εἶτα εἰαν δεξάμενος περὶ τούτων ἐρώτησιν, εἶπ: τὴν τῶν ὑποδειχθέντων διαφοράν" καὶ διδάσκεται λοιπὸν τὰ διὰ τούτων σημαινόμενα. ᾿Απείχασε γὰρ ὁ τῶν ὅλιων θεὸς τοῖς μὲν πρωΐμοις δ" σύχοις τοὺς ἤδη γεγενημένους δορυαλώτους, καὶ ὑπισχνεῖται αὐτοῖς τὴν ἐκεῖθεν ἐπάνοδον, καὶ τὴν αὑτοῦ κηδεμονίαν, καὶ σὺν εὐσεδείᾳ τὴν εὐπραξίαν. Τοῖς δὲ δυσειδέσι ἀφομοιοῖ οὐ μόνον τοὺς ὑπολειφθέντας ἐν τῇ Ἰουδαίᾳ, ἀλλὰ καὶ τοὺς εἰς Αἴγυπτον πεφευγότας, καὶ σὺν αὐτοῖς τὸν βασιλέα Σεδεκίαν, καὶ τοὺς ἄρχοντας, καὶ ἀπειλεῖ αὐτοῖς τῶν Βαδυλωνίων τὴν στρατιὰν, καὶ τὰ ἐκ τοῦ πολέμου φυόμενα σκυθρωπὰ, λιμὸν, καὶ λοιμὸν, καὶ σφαγὴν, καὶ αἰχμαλωσίαν οὕτω ταῦτα προθεσπίσας, τὴν πρὸ τούτων τίθησι προφητείαν" ταῦτα μὲν γὰρ μετὰ τὸν Ἰεχονίαν ἐῤῥέθη᾽ ἃ δὲ μέλλει λέγειν, ἐπὶ Ἰωακεὶμ τοῦ βασιλέως, ὃς τοῦ ἹἸεχονίου πατὴρ ἐτύγχανεν ὧν ὅδ. Λέγει δὲ καὶ τὸν χρόνον σαφῶς.
Palin dia paradolōn kai symtholōn poieitai tēn prophēteian " kai horą kata tina apokalypsin dyo chalathous sykōn keimenous pro tou theiou neō. Lege: de kai ton tēs prophēteias chronon" meta gar dē tēn Iechoniou metanastatin, kai tēn Sedekiou basileian, tauta legei heōrakenai. Kai ton men hena kalathon sykōn aristōn te kai prōïmōn" ton de heteron lian aischrōn, kai pantelōs achrēstōn eis edōdēn. Eita eian dexamenos peri toutōn erōtēsin, eip: tēn tōn hypodeichthentōn diaphoran" kai didasketai loipon ta dia toutōn sēmainomena. ᾿Apeichase gar ho tōn holiōn theos tois men prōïmois d" sychois tous ēdē gegenēmenous doryalōtous, kai hypischneitai autois tēn ekeithen epanodon, kai tēn hautou kēdemonian, kai syn eusedeią tēn eupraxian. Tois de dyseidesi aphomoioi ou monon tous hypoleiphthentas en tę̄ Ioudaią, alla kai tous eis Aigypton pepheugotas, kai syn autois ton basilea Sedekian, kai tous archontas, kai apeilei autois tōn Badylōniōn tēn stratian, kai ta ek tou polemou phyomena skythrōpa, limon, kai loimon, kai sphagēn, kai aichmalōsian houtō tauta prothespisas, tēn pro toutōn tithēsi prophēteian" tauta men gar meta ton Iechonian errhethē᾽ ha de mellei legein, epi Iōakeim tou basileōs, hos tou HiIechoniou patēr etynchanen hōn hod. Legei de kai ton chronon saphōs.
Again he delivers the prophecy through parables and symbols. By a revelation he sees two baskets of figs set before the divine temple. He states also the time of the prophecy: he says he saw these things after Jeconiah's deportation, in the reign of Zedekiah. One basket was of excellent, early figs; the other of very bad figs, wholly useless for eating. Then, having received … a question about these, he stated the difference between the things shown; and he is then taught what was signified by them. For the God of all likened to the early figs those who had already been taken captive, and he promises them the return from there, his own care, and prosperity together with piety. To the ugly figs he likens not only those left in Judea but also those who had fled to Egypt, and with them King Zedekiah and the rulers; and he threatens them with the army of the Babylonians and the grim things that spring from war: famine and pestilence and slaughter and captivity. Having foretold these things in this way, he sets down the prophecy given before them; for these things were said after Jeconiah, but what he is about to say was said under King Jehoiakim, who was the father of Jeconiah. And he states the time clearly.
Chapter 25
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α΄. Ὁ «16γος ὁ γεγόμεγος πρὸς “Ιερεμίαν, ἐπὶ πάντα τὸν λαὸν τοῦ δ Ἰούδα, ἐν τῷ ἔτει τῷ τετάρτῳ τοῦ Ἰωακεὶμ, υἱοῦ ᾿Ιωσίου βασιλέως Ἰούδα" αὐτὸς 51 ἐγιαυτὸς πρῶτος τῷ Ναξουχοδογόσορ βασιλεῖ Βαδυνλῶνγος. Ἐν τούτῳ τῷ 5" ἔτει ἐπιστρατεύσας ὁ Ναδουχοδονόσορ κατὰ τῆς Ἱερουσαλὴμ, τοὺς μὲν ἐξηνδραπόδισε, τοῖς δὲ φόρον ἐπιθεὶς ἀνἐστρεψε. Λέγει τοίνυν καὶ τίνα τὰ εἰρημένα.
a΄. Ho «16gos ho gegomegos pros “Ieremian, epi panta ton laon tou d Iouda, en tǭ etei tǭ tetartǭ tou Iōakeim, huiou ᾿Iōsiou basileōs Iouda" autos 51 egiautos prōtos tǭ Naxouchodogosor basilei Badynlōngos. En toutǭ tǭ 5" etei epistrateusas ho Nadouchodonosor kata tēs Hierousalēm, tous men exēndrapodise, tois de phoron epitheis anestrepse. Legei toinyn kai tina ta eirēmena.
1. "The word that came to Jeremiah concerning all the people of Judah, in the fourth year of Jehoiakim son of Josiah, king of Judah, which was the first year of Nebuchadnezzar king of Babylon." In this year Nebuchadnezzar marched against Jerusalem, enslaved some, and imposed tribute on the others and withdrew. He tells, then, what was said.
25.3PG 81
γ΄. Ἐν" τρισκαιδεκάτῳ ἔτει Ἰωσία, υἱοῦ Ἁμὼς “5. βασιλέως ᾿Ιούδα (καὶ ἕως τῆς ἡμέρας " ταύτης εἴκοσι καὶ τρία ἔτη), ἐγενήθη " Κυρίου πρός με, καὶ ἐλάλησα πρὸς ὑμᾶς ὀρθρίζων, καὶ οὐκ ἠκούσατε 53. Τοῦ πλήθους τῶν ἐτῶν ἐμνημόνευσε, τὴν τοῦ Θεοῦ μακροθυμίαν δεικνὺς, ὅτι ἀπειθούντων ἐπὶ τοσοῦτον ἠνέσχετο. ᾿Απέστειλα γὰρ, φησὶ, πρὸς ὑμᾶς τοὺς δούλους μου, τοὺς προτας ὁδὸν, ἐπὶ τὴν ἑτέραν ἐλθεῖν τὴν πρόξενον τῆς ζωῆς ' καὶ ὑπισχνούμην ὑμῖν» ἀγαθὰ τοῦτο δρῶσι, καὶ οὐκ ἠκούσατε ἀλλὰ τὴν τῶν εἰδώλων θεραπείαν προείλεσθε. Καὶ διελέγχων τὸν τῆς ἀπειθείας σκοπὸν ἐπήγαγεν" « Ὅπως 5" παροργίσητέ με ἐν τοῖς ἔργοις τῶν χειρῶν ὑμῶν εἰς κακὸν ὑμῖν 55,» Παροξύναντες γάρ με ἐτολμᾶτε ἐκεῖνα " ἀλλὰ γὰρ καὶ τὴν βλάδην ὑμεῖς πάλαι ἐκαρποῦσθε. Οὗ“ χάριν "5, ( Φησὶ, σὺν τῷ Ναθουχοδονόσορ τοὺς "" ὑπ᾽ αὐτοῦ "ὁ τελοῦντας βασιλέας 7' ἀθροίσω, καὶ καθ᾽ ὑμῶν, καὶ κατὰ τῶν πλησιοχώρων ὑμῶν, παρ᾽ ὧν τὴν τῶν εἰδώ.λων ἐδιδάχθητε λατρείαν, καὶ ἐρημίᾳ παντελεῖ καὶ τὴν ὑμετέραν [γῆν] "2 παραδώσω καὶ τὴν ἐκείνων, καὶ τῆς πάσης αὐτοὺς εὐφροσύνης γυμνώσω " ταὐτῆς γὰρ ἴδια ε« φωνὴ νυμφίου, καὶ φωνὴ νύμφης" φωνὴ "ὃ μύλου, καὶ φῶς λύχνου. » 'Εδδομηχοντούτῃ δὲ χρόνῳ περιορίζει τὴν ἐρημίαν. Μετὰ γὰρ δὴ τὰ ἑδδομήχοντα ἔτη, αὐτόν τε τῆς Βαδυλῶνος τὸν βασιλέα, καὶ τοὺς ὑπηκόους ἐχείνου, δίκας τῆς ἀσεδείας καὶ παρανομίας ἀπαιτήσειν ἔφη, καὶ ἐμπεδώσειν ἅπασαν τοῦ Ἱερεμίου τὴν πρόῤῥησιν. Αὐτίκα τοίνυν κελεύεται λαδεῖν τὸ ποτήριον τοῦ οἴνου τοῦ Α ἀκράτου ἐκ χειρὸς Κυρίου, καὶ ποτίσαι σύμπαντα τὰ ἔθνη, ε Πρὸς ἃ ἐγώ σε, φησὶ, ἐξαποστελῶ πρὸς αὑτά.» τς. Καὶ πίονται, καὶ ἐξεμοῦνται 15, καὶ ἐχμανήσονται ἀπὸ προσώπου τῆς μακαίρας, ἣν ἐγὼ ἀποστελῶ ἀγὰ μέσον αὐτῶν. Ποτήριον δὲ οἵ- νου ἀκράτου τὴν δικαίαν τιμωρίαν καλεῖ " οὕτω καὶ ὁ θεῖος ἔφη Δαδὶδ, ὅτι « Ποτήριον ἐν χειρὶ Κυρίου οἴνου ἀκράτου πλῆρες κεράσματος. » Διὰ δὲ τοῦ, Πίονται καὶ ἐξεμοῦνται, τὸν κόρον δηλοῖ" διὰ δὲ τοῦ ἐκμαγήσογται"", τὰ χαλεπὸν τῆς τιμωρίας αἰνίττεται. Εἶτα διηγεῖται ὁ προφήτης, ὡς ἐπότισε τὴν Ἱερουσαλὴμ, καὶ τὰς ὑπ᾽ αὐτὴν "5 πόλεις τελούσας, σὺν τοῖς βασιλεῦσι καὶ ἄρχουσι" καὶ διδάσκει τὰ διὰ τοῦ ποτηρίου δηλουμενα. ε« Τοῦ θεῖναι αὐτὰς εἰς ἔρημον", καὶ ἄθδατον, καὶ εἰς συριγμὸν, καὶ εἰς κατάραν, κατὰ τὴν ἡμέραν ταύτην. » Τουτέστιν, ἐν τῷ καιρῷ τούτῳ. Καὶ ἀδατον μὲν χαλῶν, τὴν ἐρημίαν δηλοῖ - διὰ δὲ τοῦ συριγμοῦ σημαίνει τὴν ἔχπληξιν τῶν θεωμένων. Τὰς γὰρ ἐπὶ τὸ χεῖρον ὁρῶντες ἐϑὶ κατάρα 5" - εἰώθασι γάρ τινες λέγειν, « Τάδε πάθοις,ἅπερ ὁ δεῖνα πέπονθε. » Προστίθησι δὲ 55, ὅτι καὶ τὸν Φαραὼ τὸν βασιλέα τῶν Αἰγυπτίων καὶ τοὺς ἐπάρχους δ" αὐτοῦ, καὶ πάντας τοὺς ὑπηκόους πρὸς δὲ τοῖ; ἐγχωρίοις, καὶ τοὺς μετοίχους “συμμίκτους Ὑὰρ ἐκείνους καλεῖ. Αἰνίττεται δὲ διὰ τούς. των, ὅτι καὶ οἱ πεφευγότες Ἰουδαῖοι τοῖς αὐτοῖς περιπεσοῦνται κακοῖς. Λέγει δὲ πεποτιχέναι καὶ τῶν Χαλδαίων τοὺς βασιλέας, καὶ πᾶσαν τὴν … καὶ πάντας τοὺς βασιλεῖς τῆς γῆς Οὐξ· τὴν δὲ Ἰδουμαίαν οὕτω κέκληκε " καὶ τοῦτο ὁ αὐτὸς προφήτης διδάσκει σαφέστερον 57 ἐν τοῖς ἑξῆς. Λέγει γάρ' Πεπότιχε δ ε καὶ τῶν ἀλλοφύλων τοὺς βασιλεῖς, … Σιδωνίους, καὶ τὴν Δαιδὰν, καὶ τὴν Θαιμάν" » πόλεις καὶ αὗται τῆς ᾿Δραδίας, ὡς καὶ ἐν ταῖς τῶν ἄλλων προφητῶν ἑρμηνείαις ἐδείξαμεν 55. « Καὶ τὸν Βοὺζ "",» Περσικὸν τὸ ἔθνος, ε καὶ πάντα περιχειρόμενον" τὸ κατὰ πρόσωπον αὑτοῦ. ν Τοὺς Σαραχηνοὺς λέγει. κδ᾽, χε΄. Καὶ πάντας" τοὺς βασιλεῖς ᾿Αραδίας, καὶ πάντας τοὺς βασιλεῖς τοὺς συμμίκτους, τοὺς καταλύοντας ἐν τῇ ἐρήμῳ. Καὶ πάντας τοὺς βασιλεῖς Ζαμδρή"". Παρὰ τῷ Ἑδραίῳ καὶ τῷ Σύρῳ ζεμδρὰν "" εὑρήκαμεν τῆς δὲ Χετούρας οὗτος υἱός: καὶ οὗτοι μέντοι τὴν ἔρημον ᾧκησαν. « Καὶ πάντας τοὺς βασιλεῖς Ἐλάμ."5. ν Καὶ τοῦτο Περσικὸν ἔθνος. « Καὶ πάντας τοὺς βασιλεῖς Μήδων [5 καὶ Περσῶν. Καὶ πάντας τοὺς βασιλεῖς ἀξρηλιώτου"1 τοὺς ἐγγὺς καὶ τοὺς πόῤῥω" καὶ ἕκαστον πρ΄ς τὸν ἀδειρὸν αὑτοῦ. Τουτέστιν, ὥστε δι᾽ ἀλλέλων δίκας δοῦναι τῆς ἀσεθείας. « Καὶ πάσας τὰς βλτιλείας τῆς γῆς," τὰς ἐπὶ προσώπου τῆς γῆς " καὶ " βασιλεὺς Σησὰχ ' πίεται ἔσχατος αὑτῶν. » Τὸν Βαδυλώνιον οὕτως ἡγοῦμαι κληθῆναι “ διὰ τούτου γὰρ καὶ οἱ προῤῥηθέντες ἔπιον " καὶ μετ᾽ ὀλίγον τοῦτον πίεσθαι ἔσχατόν φησι. Μετὰ γὰρ δὴ τὴν διὰ τούτον τοῖς ἄλλοις προσενεχθεῖσαν τιμωρίαν αὐτὸς ἔδωγε δίκας. Εἶτα τοῖς πιεῖν μὴ βουλομένοις ἀπειλεῖ, ὅτι καὶ ἄκοντες πίονται.
g΄. En" triskaidekatǭ etei Iōsia, huiou Hamōs “5. basileōs ᾿Iouda (kai heōs tēs hēmeras " tautēs eikosi kai tria etē), egenēthē " Kyriou pros me, kai elalēsa pros hymas orthrizōn, kai ouk ēkousate 53. Tou plēthous tōn etōn emnēmoneuse, tēn tou Theou makrothymian deiknys, hoti apeithountōn epi tosouton ēnescheto. ᾿Apesteila gar, phēsi, pros hymas tous doulous mou, tous protas hodon, epi tēn heteran elthein tēn proxenon tēs zōēs ' kai hypischnoumēn hymin» agatha touto drōsi, kai ouk ēkousate alla tēn tōn eidōlōn therapeian proeilesthe. Kai dielenchōn ton tēs apeitheias skopon epēgagen" « Hopōs 5" parorgisēte me en tois ergois tōn cheirōn hymōn eis kakon hymin 55,» Paroxynantes gar me etolmate ekeina " alla gar kai tēn bladēn hymeis palai ekarpousthe. Hou“ charin "5, ( Phēsi, syn tǭ Nathouchodonosor tous "" hyp᾽ autou "ho telountas basileas 7' athroisō, kai kath᾽ hymōn, kai kata tōn plēsiochōrōn hymōn, par᾽ hōn tēn tōn eidō.lōn edidachthēte latreian, kai erēmią pantelei kai tēn hymeteran [gēn] "2 paradōsō kai tēn ekeinōn, kai tēs pasēs autous euphrosynēs gymnōsō " tautēs gar idia e« phōnē nymphiou, kai phōnē nymphēs" phōnē "ho mylou, kai phōs lychnou. » 'Eddomēchontoutę̄ de chronǭ periorizei tēn erēmian. Meta gar dē ta heddomēchonta etē, auton te tēs Badylōnos ton basilea, kai tous hypēkoous echeinou, dikas tēs asedeias kai paranomias apaitēsein ephē, kai empedōsein hapasan tou Hieremiou tēn prorrhēsin. Autika toinyn keleuetai ladein to potērion tou oinou tou A akratou ek cheiros Kyriou, kai potisai sympanta ta ethnē, e Pros ha egō se, phēsi, exapostelō pros hauta.» ts. Kai piontai, kai exemountai 15, kai echmanēsontai apo prosōpou tēs makairas, hēn egō apostelō aga meson autōn. Potērion de hoi- nou akratou tēn dikaian timōrian kalei " houtō kai ho theios ephē Dadid, hoti « Potērion en cheiri Kyriou oinou akratou plēres kerasmatos. » Dia de tou, Piontai kai exemountai, ton koron dēloi" dia de tou ekmagēsogtai"", ta chalepon tēs timōrias ainittetai. Eita diēgeitai ho prophētēs, hōs epotise tēn Hierousalēm, kai tas hyp᾽ autēn "5 poleis telousas, syn tois basileusi kai archousi" kai didaskei ta dia tou potēriou dēloumena. e« Tou theinai autas eis erēmon", kai athdaton, kai eis syrigmon, kai eis kataran, kata tēn hēmeran tautēn. » Toutestin, en tǭ kairǭ toutǭ. Kai adaton men chalōn, tēn erēmian dēloi - dia de tou syrigmou sēmainei tēn echplēxin tōn theōmenōn. Tas gar epi to cheiron horōntes eϑi katara 5" - eiōthasi gar tines legein, « Tade pathois,haper ho deina peponthe. » Prostithēsi de 55, hoti kai ton Pharaō ton basilea tōn Aigyptiōn kai tous eparchous d" autou, kai pantas tous hypēkoous pros de toi? enchōriois, kai tous metoichous “symmiktous Hyar ekeinous kalei. Ainittetai de dia tous. tōn, hoti kai hoi pepheugotes Ioudaioi tois autois peripesountai kakois. Legei de pepotichenai kai tōn Chaldaiōn tous basileas, kai pasan tēn … kai pantas tous basileis tēs gēs Oux; tēn de Idoumaian houtō keklēke " kai touto ho autos prophētēs didaskei saphesteron 57 en tois hexēs. Legei gar' Pepotiche d e kai tōn allophylōn tous basileis, … Sidōnious, kai tēn Daidan, kai tēn Thaiman" » poleis kai hautai tēs ᾿Dradias, hōs kai en tais tōn allōn prophētōn hermēneiais edeixamen 55. « Kai ton Bouz "",» Persikon to ethnos, e kai panta pericheiromenon" to kata prosōpon hautou. n Tous Sarachēnous legei. kd᾽, che΄. Kai pantas" tous basileis ᾿Aradias, kai pantas tous basileis tous symmiktous, tous katalyontas en tę̄ erēmǭ. Kai pantas tous basileis Zamdrē"". Para tǭ Hedraiǭ kai tǭ Syrǭ zemdran "" heurēkamen tēs de Chetouras houtos huios: kai houtoi mentoi tēn erēmon hǭkēsan. « Kai pantas tous basileis Elam."5. n Kai touto Persikon ethnos. « Kai pantas tous basileis Mēdōn [5 kai Persōn. Kai pantas tous basileis axrēliōtou"1 tous engys kai tous porrhō" kai hekaston pr΄s ton adeiron hautou. Toutestin, hōste di᾽ allelōn dikas dounai tēs asetheias. « Kai pasas tas bltileias tēs gēs," tas epi prosōpou tēs gēs " kai " basileus Sēsach ' pietai eschatos hautōn. » Ton Badylōnion houtōs hēgoumai klēthēnai “ dia toutou gar kai hoi prorrhēthentes epion " kai met᾽ oligon touton piesthai eschaton phēsi. Meta gar dē tēn dia touton tois allois prosenechtheisan timōrian autos edōge dikas. Eita tois piein mē boulomenois apeilei, hoti kai akontes piontai.
3. "From the thirteenth year of Josiah son of Amon, king of Judah — and until this day, twenty-three years — the word of the Lord came to me, and I spoke to you, rising early, and you did not listen." He mentioned the number of years to show God's long-suffering, that he bore with them so long while they disobeyed. "For I sent you," he says, "my servants the prophets …" … way, and to come onto the other, which leads to life; and I promised you good things if you did this, and you did not listen, but preferred the worship of idols. And exposing the aim of their disobedience he added: "so as to provoke me to anger with the works of your hands, to your own harm." For you dared those things to provoke me; but you yourselves have long been reaping the harm. For this reason, he says, I will gather together with Nebuchadnezzar the kings subject to him, against you and against your neighbors, from whom you learned the worship of idols; and I will hand over to complete desolation both your land and theirs, and strip them of all gladness; for to gladness belong "the voice of the bridegroom and the voice of the bride, the sound of the mill and the light of the lamp." He limits the desolation to a period of seventy years. For after the seventy years, he said, he would exact from the king of Babylon himself and from his subjects the penalty for their impiety and lawlessness, and would confirm the whole prediction of Jeremiah. Straightway, then, he is commanded to take the cup of unmixed wine from the hand of the Lord and make all the nations drink, "to whom I send you," he says. 16. "And they will drink, and vomit, and go mad before the sword that I am sending among them." He calls the just punishment a cup of unmixed wine; so too the divine David said: "A cup in the hand of the Lord, of unmixed wine, full of mixture." By "they will drink and vomit" he indicates satiety, and by "they will go mad" he hints at the severity of the punishment. Then the prophet tells how he made Jerusalem drink, and the cities subject to it, with their kings and rulers; and he teaches what the cup signifies: "To make them a desolation, and untrodden, and a hissing, and a curse, as at this day," that is, at this time. By calling it untrodden he shows the desolation; by the hissing he signifies the astonishment of the onlookers, for those who see things turned for the worse … ; and it is a curse, for some are accustomed to say: "May you suffer what so-and-so suffered." He adds that he made Pharaoh, king of the Egyptians, drink too, and his officers and all his subjects, and besides the natives the mixed sojourners as well; for he calls them "mixed." By this he hints that the Jews who fled there will fall into the same evils. He says that he made the kings of the Chaldeans drink too, and all … and all the kings of the land of Uz; so he has called Idumea, and the same prophet teaches this more clearly in what follows. For he says: "He made the kings of the foreigners drink too … the Sidonians, and Dedan, and Teman" — these too are cities of Arabia, as we showed in the interpretations of the other prophets. "And Buz" — a Persian nation — "and everyone who clips the hair around his face." He means the Saracens. 24–25. "And all the kings of Arabia, and all the kings of the mixed peoples who lodge in the desert, and all the kings of Zambri." In the Hebrew and the Syrian we have found "Zimran"; he was a son of Keturah, and these too dwelt in the desert. "And all the kings of Elam" — this too is a Persian nation — "and all the kings of the Medes and Persians." 26. "And all the kings of the east, those near and those far, each with his brother" — that is, so that they might pay the penalty for their impiety through one another. "And all the kingdoms of the earth that are on the face of the earth; and King Sesach will drink last of them." I think the Babylonian is so called; for it was through him that those mentioned before drank, and a little later he says that he will drink last. For after the punishment brought on the others through him, he himself paid the penalty. Then he threatens those who do not wish to drink that they will drink even against their will.
25.29PG 81
κθ', “Αρξομαι" γὰρ, φησὶν, ἀπὸ τῆς πόϊεως ἐφ᾽ ἧς ὠνομάσθη τὸ ὄνομά μου ὃπ᾽ αὑτὴν, " ἀπ' αὑτῆς ἄρχομωι τοῦ κακῶσαι" καὶ ὑμεῖς καϑα- Ι" Τὴν ἀφωρισμένην", φησὶ, παραδίδωμι πόλιν καὶ ὑμεῖς διαφεύξεσθε τὴν τιμωρίαν; οὐκ οἷόν τε τοῦτο γενέσθαι.
kth', “Arxomai" gar, phēsin, apo tēs poïeōs eph᾽ hēs ōnomasthē to onoma mou hop᾽ hautēn, " ap' hautēs archomōi tou kakōsai" kai hymeis kaϑa- I" Tēn aphōrismenēn", phēsi, paradidōmi polin kai hymeis diapheuxesthe tēn timōrian? ouk hoion te touto genesthai.
29. "For I will begin," he says, "with the city on which my name is called; with it I begin to do harm; and will you be …" The city set apart, he says, I hand over; and will you escape the punishment? That cannot happen.
25.30PG 81
λ’, Καὶ σὺ προφητεύσεις ἐπ᾽ αὑτοὺς πάντας τοὺς λόγους τούτους, καὶ ἐρεῖς πρὸς αὑτοὺς, Κύριος ἀφ᾽ ὑψη.1οῦ χρηματιεῖ", καὶ ἀπὸ τοῦ ἁγίου, αὑτοῦ δώσει φωνὴν αὑτοῦ. ᾿Αμφότερα δεδήλωκεν, ὅτι οὐρανόθεν ἐκφέρει τὴν ψῆφον, καὶ ὅτι ἐν τῷ ἀφιερωμένῳ ναῷ " ποιεῖται τὴν ἐπιφάνειαν. « Αύγον χρηματιεῖ" ἐκ " τοῦ τόπου αὑτοῦ, καὶ " οἶδεν ' ὥσπερ οἱ ληνοδατοῦντες '' ἀποκριθήσονται ἐ πὶ πάντας τοὺς καθημένους ἐπὶ τῆς γῆς.» Τὴν ἀπόκρισιν τὸ ἔργον λέγει" ἕπεται γὰρ τῷ θείῳ λόγῳ καὶ τὸ ἔργο"-
l’, Kai sy prophēteuseis ep᾽ hautous pantas tous logous toutous, kai ereis pros hautous, Kyrios aph᾽ hypsē.1ou chrēmatiei", kai apo tou hagiou, hautou dōsei phōnēn hautou. ᾿Amphotera dedēlōken, hoti ouranothen ekpherei tēn psēphon, kai hoti en tǭ aphierōmenǭ naǭ " poieitai tēn epiphaneian. « Augon chrēmatiei" ek " tou topou hautou, kai " oiden ' hōsper hoi lēnodatountes '' apokrithēsontai e pi pantas tous kathēmenous epi tēs gēs.» Tēn apokrisin to ergon legei" hepetai gar tǭ theiǭ logǭ kai to ergo"-
30. "And you shall prophesy against them all these words, and say to them: The Lord will pronounce an oracle from on high, and from his holy place he will utter his voice." He has shown both: that he pronounces the verdict from heaven, and that he makes his manifestation in the consecrated temple. "He will pronounce a word from his place, and like those who tread the winepress they will answer against all who dwell on the earth." He calls the deed the answer; for the deed follows the divine word.
25.31PG 81
λα΄. Ἵκει"3 δίιεθρος ἐπὶ "3 μέρος τῆς γῆς ὅτι κρίσις τῷ Κυρίῳ ἐν’ τοῖς ἔθνεσι " χρένεται αὑτὸς πρὸς πᾶσαν σάρκα" οἱ δὲ ἀσεδεῖς ἐδόθησαν εἰς μάχαιραν, “1έγει Κύριος. Πάλιν τὴν ἄῤῥητον αὑτοῦ δείκνυσιν ἀγαηότητα. Οὐ γὰρ εἶπε, Κρινεῖ πᾶσαν σάρκα, ἀλλὰ, εἰ ρίνεται πρὸς πᾶταν σάρκα" ν δείχνυξι γὰρ τὰς οἰκείας εὐεργεσίας, καὶ τὴν τῶν λαμδανόντων ἀχαριστίαν ἐλέγχει. Λέγει δὲ διὰ τῶν ἑξῆς, καὶ τὰ ἐκ τῶν πολέμων φυόμενα κακὰ, καὶ ὅτι ἅταφο' οἱ ἀνῃρη μένοι ᾽" κείσονται, καὶ ἀντὶ κόπρου ἐν "" τῇ γῇ ἔσονται.
la΄. Hikei"3 diiethros epi "3 meros tēs gēs hoti krisis tǭ Kyriǭ en’ tois ethnesi " chrenetai hautos pros pasan sarka" hoi de asedeis edothēsan eis machairan, “1egei Kyrios. Palin tēn arrhēton hautou deiknysin agaēotēta. Ou gar eipe, Krinei pasan sarka, alla, ei rinetai pros patan sarka" n deichnyxi gar tas oikeias euergesias, kai tēn tōn lamdanontōn acharistian elenchei. Legei de dia tōn hexēs, kai ta ek tōn polemōn phyomena kaka, kai hoti hatapho' hoi anę̄rē menoi ᾽" keisontai, kai anti koprou en "" tę̄ gę̄ esontai.
31. "Destruction has come upon a part of the earth, for the Lord has a judgment with the nations; he enters into judgment with all flesh; and the ungodly have been given to the sword, says the Lord." Again he shows his unspeakable goodness. For he did not say, "He will judge all flesh," but "He enters into judgment with all flesh"; for he sets forth his own benefits and convicts the ingratitude of those who received them. Through what follows he speaks also of the evils that spring from wars, and that the slain will lie unburied and be like dung on the ground.
25.34PG 81
λδ', λε΄, ᾿Α.1αλάξατε, οἱ ποιμένες, καὶ χεκράξατε, καὶ "" χόψασθε, οἱ κριοὶ τῶν' προθδάτων, ὅτι ρώθησαν αἱ ἡμέραι ὑμῶν εἰς σφαγὴν, καὶ "1 εἱ σκορπισμοὶ ὑμῶν, καὶ πεσεῖσθε ὡς κριοὶ κτοί 'δ. Καὶ ἀποιλεῖται φυγὴ ἀπὸ τῶν ποιμένων, καὶ σωτηρία ἀπὸ "" τῶν χριῶν τῶν προδάτων. Ποιμένας τοὺς βασιλέας ἐκάλεσε, πρέδατα δὲ τοὺς ᾿ὑπηκόους, κριοὺς δὲ προδάτων τοὺς ἄρχοντας " πᾶτι δὲ φυγὴν καὶ μετανάστασιν ἀπειλεῖ, Προλέγε: δὲ τοὺς θρήνους, καὶ τῶν βασιλέων, καὶ τῶν ἀρχόντων. κζ΄. Ὅτι "9 ἐπαύσατο, φησὶ, τὰ καλὰ " τῆς εἰρήνης ἀπὸ προσώπου ὀργῆς θυμοῦ Κυρίου "5. « Τὰ δὲ καλὰ τῆς εἰρήνης, » γεωργίαι ᾽8, φυτουργίαι, γάμοι, σύλλογοι, ἑορταὶ, θυμηδίαι, καὶ ὅσα τούτοις ἐστὶ παραπλήσια.
ld', le΄, ᾿A.1alaxate, hoi poimenes, kai chekraxate, kai "" chopsasthe, hoi krioi tōn' prothdatōn, hoti rōthēsan hai hēmerai hymōn eis sphagēn, kai "1 hei skorpismoi hymōn, kai peseisthe hōs krioi ktoi 'd. Kai apoileitai phygē apo tōn poimenōn, kai sōtēria apo "" tōn chriōn tōn prodatōn. Poimenas tous basileas ekalese, predata de tous ᾿hypēkoous, krious de prodatōn tous archontas " pati de phygēn kai metanastasin apeilei, Prolege: de tous thrēnous, kai tōn basileōn, kai tōn archontōn. kz΄. Hoti "9 epausato, phēsi, ta kala " tēs eirēnēs apo prosōpou orgēs thymou Kyriou "5. « Ta de kala tēs eirēnēs, » geōrgiai ᾽8, phytourgiai, gamoi, syllogoi, heortai, thymēdiai, kai hosa toutois esti paraplēsia.
34–35. "Wail, you shepherds, and cry out, and lament, you rams of the flock; for your days for slaughter are fulfilled, and your scatterings, and you will fall like … rams. And flight will perish from the shepherds, and safety from the rams of the flock." He called the kings shepherds, the subjects sheep, and the rulers rams of the sheep; and he threatens all with flight and deportation. He foretells also the laments of both the kings and the rulers. 37. "For the good things of peace have ceased," he says, "before the wrath of the anger of the Lord." The good things of peace are farming, planting, weddings, gatherings, feasts, merrymaking and everything of the kind.
Chapter 26
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Μετὰ ταύτην πάλιν ἑτέραν τίθητι προφητείαν, ἣν ἐπὶ τοῦ βασιλέως Ἰωακεὶμ προσενεγκεῖν τῷ λαῷ προσετάχθη. Προσετάχθη δὲ ἐν τῇ αὐλῇ τῇ θείᾳ στῆναι, καὶ τῷ λαῷ χρησμῳδῆσαι, καὶ πάντας τοὺς θείους διαπορθμεῦσαι λόγους. « Μὴ ἀφέλῃς γὰρ, φησὶ, ῥῆμα. » Εἶτα τὴν αἰτίαν τοῦ ἐσομένου διδά-
Meta tautēn palin heteran tithēti prophēteian, hēn epi tou basileōs Iōakeim prosenenkein tǭ laǭ prosetachthē. Prosetachthē de en tę̄ aulę̄ tę̄ theią stēnai, kai tǭ laǭ chrēsmǭdēsai, kai pantas tous theious diaporthmeusai logous. « Mē aphelę̄s gar, phēsi, rhēma. » Eita tēn aitian tou esomenou dida-
After this he sets down another prophecy, which he was commanded to deliver to the people under King Jehoiakim. He was commanded to stand in the divine court, to prophesy to the people, and to convey all the divine words: "Do not leave out a word," he says. Then he teaches the reason for what would follow:
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γ΄. Ἴσως ἀκούσονται, καὶ ἀποστραφήσονται ἔκαστος ἀπὸ τῆς ὁδοῦ αὑτοῦ τῆς πονηρῶς, καὶ παύσομαι ἀπὸ τῶν κακῶν, ὧν «ογίζομαι ἐγὼ τοῦ “ποιῆσαι αὑτοῖς, ἔνεχεν τῶν πογηρῶν μάτων αὐτῶν. Τὸ ἴσως οὐκ ὡς ἀγνοῶν εἴρηκεν" ἔδει γὰρ αὐτῶν τὸ ἀπειθές " ἀλλὰ τέθεικε τὴν ἀμςιθολίαν, ἵνα μὴ τῇ ἀποφάσει τῇ θείᾳ προσέχοντες, ἀπαγηρξύσωσι τὴν σωτηρίαν " τούτῳ ἔοικε καὶ τὸ διὰ τοῦ Ἐζεχιῦλ εἰρημένον" « Ἐὰν ἄρα ἀχούτωσιν, ἐὰν ἄρα ἴδωτιν. » Οὐ γὲρ ἐκεῖνο ἀγνοίας" ἀλλ᾽ ἵνα μὴ λέγωσι, Προείρηκεν ἡμῶν τὴν ἀπείθειαν, ἀψευδὶς δέ ἐστι, πῶς οἷόν τε τοίνυν ἡμᾶς μεταδληθῆνα!; διδάσκει δὲ διὰ τῶν εἰρημένων, ὅτι δυνατὺν, ἂν θελήσωσι, δέξασθαι τοῦ τρόπου μεταδολῆν, Τούτου χάριν καὶ τὴν ἀπειλὴν προστίθησιν' ε Ὅτι ᾽ ἐχν μὴ ἀκούσητε τῶν λόγων μου, οὃς διὰ τῶν προφητῶν ὑμῖν προσφέρω. » ᾿
g΄. Isōs akousontai, kai apostraphēsontai ekastos apo tēs hodou hautou tēs ponērōs, kai pausomai apo tōn kakōn, hōn «ogizomai egō tou “poiēsai hautois, enechen tōn pogērōn matōn autōn. To isōs ouk hōs agnoōn eirēken" edei gar autōn to apeithes " alla tetheike tēn amsitholian, hina mē tę̄ apophasei tę̄ theią prosechontes, apagērxysōsi tēn sōtērian " toutǭ eoike kai to dia tou Ezechiyl eirēmenon" « Ean ara achoutōsin, ean ara idōtin. » Ou ger ekeino agnoias" all᾽ hina mē legōsi, Proeirēken hēmōn tēn apeitheian, apseudis de esti, pōs hoion te toinyn hēmas metadlēthēna!? didaskei de dia tōn eirēmenōn, hoti dynatyn, an thelēsōsi, dexasthai tou tropou metadolēn, Toutou charin kai tēn apeilēn prostithēsin' e Hoti ᾽ echn mē akousēte tōn logōn mou, hoos dia tōn prophētōn hymin prospherō. » ᾿
3. "Perhaps they will listen and turn each from his evil way, and I will cease from the evils that I plan to do to them because of their evil practices." He did not say "perhaps" as one who did not know, for he knew their disobedience; but he set down the uncertainty so that, attending to the divine sentence, they might not despair of salvation. Like this is what was said through Ezekiel too: "If perhaps they will hear, if perhaps they will see." For that too is not a sign of ignorance, but was said so that they might not say: He has foretold our disobedience, and he does not lie; how then can we change? Through these words he teaches that it is possible, if they will, to accept a change of conduct. For this reason he adds the threat too: "For if you do not listen to my words, which I bring to you through the prophets."
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ς΄. Δώσω τὸν οἶκον τοῦτον, ὥσπερ τὴν» Ση1ώ "5: καὶ τὴν πόλιν δώσω ταύτην εἰς κατάραν πᾶσι τοῖς ἔθνεσι τῆς γῆς. Τούτων ἀκούσαντες οἱ ἱερεῖς, καὶ οἱ ψευδοπροφῆται, καὶ πᾶς ὁ λαὺς, θάνατον ἀπεἰλοῦσι τῷ προφήτῃ " πυθόμενοι δὲ οἱ ἄρχοντες, ἔδραμον ἐκ τῶν βασιλείων εἰς τὸν θεῖον νεών " τῶν δέ γε ἱερέων σὺν τοῖς ψευδοπροφῆταις βλασφημίας «ὃν προφήτην γραψαμένων, ὡς κατὰ τῆς πόλεως καὶ τοῦ θείου νεὼ τὴν πρόῤῥησιν ποιησάμενον, εἶπεν ὁ προφήτης, παρὰ τοῦ Θεοῦ τῶν ὅλων ἀπεστάλθα!, καὶ θείους εἶναι γρησμοὺς τοὺς παρ' αὑτοῦ προφερομένους λόγους " προσφέρει: δὲ αὐτοῖς καὶ παραἰνεσιν᾽
s΄. Dōsō ton oikon touton, hōsper tēn» Sē1ō "5: kai tēn polin dōsō tautēn eis kataran pasi tois ethnesi tēs gēs. Toutōn akousantes hoi hiereis, kai hoi pseudoprophētai, kai pas ho laus, thanaton apeilousi tǭ prophētę̄ " pythomenoi de hoi archontes, edramon ek tōn basileiōn eis ton theion neōn " tōn de ge hiereōn syn tois pseudoprophētais blasphēmias «hon prophētēn grapsamenōn, hōs kata tēs poleōs kai tou theiou neō tēn prorrhēsin poiēsamenon, eipen ho prophētēs, para tou Theou tōn holōn apestaltha!, kai theious einai grēsmous tous par' hautou propheromenous logous " prospherei: de autois kai parainesin᾽
6. "I will make this house like Shiloh, and I will make this city a curse to all the nations of the earth." When they heard this, the priests and the false prophets and all the people threatened the prophet with death. When the rulers learned of it, they ran from the palace to the divine temple; and when the priests, with the false prophets, indicted the prophet for blasphemy, as having made the prediction against the city and the divine temple, the prophet said that he had been sent by the God of all and that the words he had uttered were divine oracles; and he offers them exhortation too:
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ιγ΄. Βελτίους γὰρ, φησὶ, ποιήσατε τὰς ἁδοὺς ὑμῶ», καὶ τὰ ἔργα ὑμῶν, ᾿Ακούσατε τῆς ωνὴς Κυρίου τοῦ Θεοῦ" ὑμῶν, καὶ παύσεται Κύριος ἀπὸ τῶν κακῶν, ὧν ἐλάλησεν ἐφ᾽ ὑμᾶς.
ig΄. Beltious gar, phēsi, poiēsate tas hadous hymō», kai ta erga hymōn, ᾿Akousate tēs ōnēs Kyriou tou Theou" hymōn, kai pausetai Kyrios apo tōn kakōn, hōn elalēsen eph᾽ hymas.
13. "For make better your ways and your works, and hear the voice of the Lord your God, and the Lord will cease from the evils that he has spoken against you."
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ιδ΄. ᾿Ιδοὺ ἐγώ εἶμι ἐν χερσὶν ὑμῶν " ποιήσατέ μοι, ὡς συμφέρει, καὶ ὃ βέλτιον ὑμῖν φαίνεται", Εἶτα τῆς μιαιφονίας ὑποδείκνυσι τὸν καρπόν.
id΄. ᾿Idou egō eimi en chersin hymōn " poiēsate moi, hōs sympherei, kai ho beltion hymin phainetai", Eita tēs miaiphonias hypodeiknysi ton karpon.
14. "Behold, I am in your hands; do to me as is fitting and as seems better to you." Then he shows the fruit of bloodshed:
26.15PG 81
ιε΄, Πλὴν γνόντες γνώσεσθε, εἰ ἀγαιρεῖτέ με, ὅτι αἷμα ἀθῶον ὑμεῖς δίδοτε ἐφ᾽ ὑμᾶς, καὶ ἐπὶ τὴν πόλιν ταύτην. ΠΙροσταχϑεὶς γὰρ, φησὶ, ὑπὸ τοῦ Θεοῦ τοὺς λόγους τούτους ἐποιησάμην. Τούτων ἀκούοντες "' καὶ οἱ ἄρχοντες, καὶ ὁ λαὺς, τῶν ἱερέων καὶ τῶν ψευδοπροφητῶν τὴν ἄδικον ἐλέγχουσι ψῆφον, ἀθῶον εἶναι φήσαντες τὸν προφήτην, ὡς τοῖς θείοις λόγοις διαχονήσαντα. Εἶτά τινες τῶν γεραιοτέρων παλαιᾶς αὐτοὺς ἀναμιμνήσχουσι προφητείας, καί φασι Μικαίαν τὸν Μωραθίτην δ᾽ προφητεῦσαί ποτε, ὅτι Σιὼν ὡς ἀγρὸς ἀροτριαθήσεται, καὶ Ἵερου- Β σαλὴμ ὡς δ᾽ ὁπωροφυλάκιον ἕσται, καὶ τὸ ὅρος τοῦ οἴχου ἔσται ὡς ἄλσος δρυμοῦ - καὶ ταῦτα εἰρηκότα μηδὲν πεπονθέναι δεινόν. Τοὐναντίον γὰρ, τὴν ἀπειλὴν δείσαντες τηνικαῦτα 5 τῇ μεταθολῇ τοῦ βίου διέφυγον 6 τὴν ὀργήν ὑμεῖς δὲ, φησὶ, πανχάλεπα τετολμήχατε, Καὶ γὰρ Οὐρίαν ποτὲ τὸν Σαμαίου, τοιαῦτά ποτε χρησμοδοτήσαντα, εἶτα δείσαντα τὸν βασιλέα Ἰωακεὶμ, καὶ εἰς τὴν Αἴγυπτον ἀποδράντα, περιείδομεν ἀναιρούμενον ὑπὸ τοῦ βασιλέως Ἰωακείμ' ἐκεῖθεν γὰρ ἀγαγὼν αὐτὸν χατηκχόντισς " δῆλον ποιεῖ καὶ τὸν τοῖς εὐσεδέσι λόγοις κεχρημένον, καί φησ!"
ie΄, Plēn gnontes gnōsesthe, ei agaireite me, hoti haima athōon hymeis didote eph᾽ hymas, kai epi tēn polin tautēn. PIrostachϑeis gar, phēsi, hypo tou Theou tous logous toutous epoiēsamēn. Toutōn akouontes "' kai hoi archontes, kai ho laus, tōn hiereōn kai tōn pseudoprophētōn tēn adikon elenchousi psēphon, athōon einai phēsantes ton prophētēn, hōs tois theiois logois diachonēsanta. Eita tines tōn geraioterōn palaias autous anamimnēschousi prophēteias, kai phasi Mikaian ton Mōrathitēn d᾽ prophēteusai pote, hoti Siōn hōs agros arotriathēsetai, kai Hierou- B salēm hōs d᾽ hopōrophylakion hestai, kai to horos tou oichou estai hōs alsos drymou - kai tauta eirēkota mēden peponthenai deinon. Tounantion gar, tēn apeilēn deisantes tēnikauta 5 tę̄ metatholę̄ tou biou diephygon 6 tēn orgēn hymeis de, phēsi, panchalepa tetolmēchate, Kai gar Ourian pote ton Samaiou, toiauta pote chrēsmodotēsanta, eita deisanta ton basilea Iōakeim, kai eis tēn Aigypton apodranta, perieidomen anairoumenon hypo tou basileōs Iōakeim' ekeithen gar agagōn auton chatēkchontiss " dēlon poiei kai ton tois eusedesi logois kechrēmenon, kai phēs!"
15. "Only know for certain that if you kill me, you bring innocent blood upon yourselves and upon this city." For I have spoken these words, he says, at God's command. Hearing this, the rulers and the people refute the unjust verdict of the priests and the false prophets, declaring the prophet innocent, since he had served the divine words. Then some of the elders remind them of an old prophecy, and say that Micah the Morasthite once prophesied that Zion would be plowed like a field, Jerusalem would become like a fruit-watcher's hut, and the mountain of the house like a forest grove; and that having said this he suffered nothing terrible. On the contrary, they feared the threat at that time and escaped the wrath by changing their lives; but you, he says, have dared grievous things. For Uriah son of Shemaiah, who once delivered such oracles and then, fearing King Jehoiakim, fled to Egypt, we allowed to be killed by King Jehoiakim; for he brought him back from there and struck him down with a javelin. He makes known also the one who spoke pious words, and says:
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κδ', Π1ὴν χεὶρ ᾿Αχικὰμ υἱοῦ Σαφὰν ἦν μετὰ Ἱερεμίου τοῦ μὴ παραδοθῆναι "" αὐτὸν εἰς χεῖρας τοῦ ταοῦ μὴ 5 ἀνελεῖν αὐτόν.
kd', P1ēn cheir ᾿Achikam huiou Saphan ēn meta Hieremiou tou mē paradothēnai "" auton eis cheiras tou taou mē 5 anelein auton.
24. "But the hand of Ahikam son of Shaphan was with Jeremiah, so that he was not handed over into the hands of the people to be put to death."
Chapter 27
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Οὕτω τοῦτο τὸ διήγημα συμπληρώσας, ἐφ' ἕτερον α΄. Ἐν ᾿ ἀρχῇ βασιλείας Ἰωακεὶμ υἱοῦ Ἰωσίου βασιλέως ᾿Ιούδα, ἐγένετο ὁ.16γος οὗτος παρὴ Κυρίου πρὸς “Ιερεμίαν, λέγων "5, Εἶτα λέγει ὡς προσετάχθη χλοιοὺς τῷ τραχήλῳ περιθεῖναι, καὶ τούτοὺς ἀποστεῖλαι τοῖς ἐκ γειτόνων βασιλεῦσιν, ὧν καὶ τὰ ὀνόματα τίθησιν. Ἐκελεύσθη δὲ καὶ τούτους τοὺς λόγους ἐκπέμψαι διὰ τῶν πρεσδειῶν.
Houtō touto to diēgēma symplērōsas, eph' heteron a΄. En ᾿ archę̄ basileias Iōakeim huiou Iōsiou basileōs ᾿Iouda, egeneto ho.16gos houtos parē Kyriou pros “Ieremian, legōn "5, Eita legei hōs prosetachthē chloious tǭ trachēlǭ peritheinai, kai toutous aposteilai tois ek geitonōn basileusin, hōn kai ta onomata tithēsin. Ekeleusthē de kai toutous tous logous ekpempsai dia tōn presdeiōn.
Having thus completed this narrative, [he passes] to another. "In the beginning of the reign of Jehoiakim son of Josiah, king of Judah, this word came from the Lord to Jeremiah, saying." Then he says that he was commanded to put collars on his neck and to send them to the neighbouring kings, whose names he also gives. He was commanded also to send these words through their embassies.
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ε΄. ᾿Εγὼ ἐποίησα καὶ " τὴν γῆν, καὶ τοὺς ἀνθρώπους "., καὶ τὰ κτήνη, ὅσα ἐπὶ προσώπου τῆς γῆς, ἐν τῇ ἰσχύϊ μου τῇ μεγάλῃ, καὶ τῷ βραχίονὶ ῃ “οὐ τῷ ὑψηιϊῷ, Καὶ δώσω αὑτὴν, ᾧ ἐὰν δύξῃ ἐν ὀφθαλμοῖς μου. Τὸ, « ἐν τῇ ἰσχύϊ μου τῇ μεγάλῃ, καὶ τῷ βραχίονί μου τῷ ὑψηλῷ, » διὰ τὸ μέγεθος τῶν στοιχείων καὶ τὴν τῶν ἀκουόντων ἀσθένειαν τέθεικεν" αὐτὸ " γὰρ ἀρκεῖ τὸ βουληθῆναι καὶ παραγαγεῖν ὅσα βούλεται.
e΄. ᾿Egō epoiēsa kai " tēn gēn, kai tous anthrōpous "., kai ta ktēnē, hosa epi prosōpou tēs gēs, en tę̄ ischyï mou tę̄ megalę̄, kai tǭ brachioni ę̄ “ou tǭ hypsēiïǭ, Kai dōsō hautēn, hǭ ean dyxę̄ en ophthalmois mou. To, « en tę̄ ischyï mou tę̄ megalę̄, kai tǭ brachioni mou tǭ hypsēlǭ, » dia to megethos tōn stoicheiōn kai tēn tōn akouontōn astheneian tetheiken" auto " gar arkei to boulēthēnai kai paragagein hosa bouletai.
"I made the earth, and men, and the cattle that are on the face of the earth, by my great strength and by my high arm; and I will give it to whomever it seems good in my eyes." "By my great strength and by my high arm" he said because of the greatness of the elements and the weakness of the hearers; for merely to will is enough for him to bring into being whatever he wills.
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ς’. Καὶ γὕν»" ἐγώ εἰμι" δέδωκα τὴν γῆν ταύτην ἐν χειρὶ Ναδοιχοδογόσορ βασιλέως τὸς τοῦ δούλου μου, καὶ τὰ θηρία τοῦ ἀγ(οῦ ἐργίσασθαι δέδωκα αὐτῷ, καὶ δουλεύειν αὑτῷ 5. Θηρία τοῦ ἀγροῦ, τὰ βάρδαρα ἔθνη λέγει. Ποιητῆς εἰμι, φησὶ, καὶ Δεσπότης, ὡς βούλομαι χυθερνῶ.
s’. Kai gyn»" egō eimi" dedōka tēn gēn tautēn en cheiri Nadoichodogosor basileōs tos tou doulou mou, kai ta thēria tou ag(ou ergisasthai dedōka autǭ, kai douleuein hautǭ 5. Thēria tou agrou, ta bardara ethnē legei. Poiētēs eimi, phēsi, kai Despotēs, hōs boulomai chythernō.
"And now I have given this land into the hand of Nebuchadnezzar king of Babylon, my servant; and the wild beasts of the field I have given him to work for him and to serve him." By "wild beasts of the field" he means the barbarian nations. I am the Maker, he says, and the Master; I steer things as I will.
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ζ΄. Καὶ δου.εύσουσιν "" αὑτῷ πάγτα τὰ ἔθγη, καὶ τῷ υἱῷ αὐτοῦ, καὶ τῷ υἱῷ τοῦ υἱοῦ αὑτοῦ, ἕως ἂν ξιθῃ ὁ καιρὸς τῆς γὴς " αὐτοῦ. Σαφῶς ἐδίδαξεν, ὅτι καθάπερ δημίοις χρησάμενος τοῖς βαθδυλωνίοις, καὶ δίκας δι᾽ αὐτῶν τὰ ἄλλα ἔθνη εἰσπραξάμενης, ὕστερον καὶ δὑτοὺς πανωλεθρίᾳ παραδώσει " ἀπειλεῖ δὲ καὶ τοῖς ἀντιλέγουσ!, καὶ τόν δΞ τὸν ζυγὸν ἀπωθουμένοις, λιμὸν καὶ σφαγὴν, καὶ ἀνδραποδισμόν. Παρεγγυᾷ δὲ αὑτοῖς, μὴ πιστεῦσαι χρησμῳδοῖς, καὶ εἶξαι, καὶ δέξασθαι τὸν τοῦ Βαδυλωνίου ζυγόν " καὶ ὑπισχνεῖται εἰρήνην τοῖς πειθομένοις, Ταῦτα δὲ ἔφη καὶ Σεδεχίᾳ τῷ βασιλεῖ, καὶ παρεγγνυᾷ μὴ πινος, καὶ τῶν ἀποχομισθέντων εἰς Βαδυλῶνα θείων σκευῶν τὴν ἀποκατάστασιν. Ἑευδῇ γὰρ οὗτοι λέ-
z΄. Kai dou.eusousin "" hautǭ pagta ta ethgē, kai tǭ huiǭ autou, kai tǭ huiǭ tou huiou hautou, heōs an xithę̄ ho kairos tēs gēs " autou. Saphōs edidaxen, hoti kathaper dēmiois chrēsamenos tois bathdylōniois, kai dikas di᾽ autōn ta alla ethnē eispraxamenēs, hysteron kai dytous panōlethrią paradōsei " apeilei de kai tois antilegous!, kai ton dX ton zygon apōthoumenois, limon kai sphagēn, kai andrapodismon. Parengyą de hautois, mē pisteusai chrēsmǭdois, kai eixai, kai dexasthai ton tou Badylōniou zygon " kai hypischneitai eirēnēn tois peithomenois, Tauta de ephē kai Sedechią tǭ basilei, kai parengnyą mē pinos, kai tōn apochomisthentōn eis Badylōna theiōn skeuōn tēn apokatastasin. Heeudę̄ gar houtoi le-
"And all the nations shall serve him, and his son, and his son's son, until the time of his land comes." He taught clearly that, having used the Babylonians as executioners and exacted punishment from the other nations through them, he will afterwards hand them too over to utter destruction. He threatens those who resist and thrust away the yoke with famine, slaughter, and enslavement. He urges them not to believe the oracle-mongers, but to yield and accept the yoke of the Babylonian, and he promises peace to those who obey. He said this also to King Zedekiah, and urges him not … and the restoration of the divine vessels carried off to Babylon. For these false prophets said …
27.18PG 81
ιη΄, Εἰ δὲ προφῆταί εἷσε, καὶ ἔστι 1όγος Κυρίου ἐν αὑτοῖς, ἀπαγτησάτωσαν " τῷ δ᾽ Κυρίῳ τῶν δυνάμεων, πρὸς 5" τὸ μὴ πορευθῆναι τὰ σκεύη τὰ ἀποιειφθέντα ἐν οἴκῳ Νυρίου, καὶ ἐν οἴκῳ βασι- « ᾿Απαντησάτωσαν τῷ Κυρίῳ, » ἀντὶ τοῦ ε χωλυτάτωσαν, » καὶ νιχησάτωσαν τὰς θείας προῤῥήσεις, καὶ δειξάτωσαν ἀργὰς τὰς θείας προῤῥήσεις. Ὄψεσθε ς γὰρ πάντα τὰ ὑπολειφθέντα ἱερὰ σχεύη εἰς τὴν Βαμοι ἀποδιδόμενα οἴκῳ" τῶν δ᾽ δὲ Μεχωνὼθ καὶ ἡ τρίτη τῶν Βασιλειῶν μέμνηται" γρείαν δὲ κρατήρων
iē΄, Ei de prophētai heise, kai esti 1ogos Kyriou en hautois, apagtēsatōsan " tǭ d᾽ Kyriǭ tōn dynameōn, pros 5" to mē poreuthēnai ta skeuē ta apoieiphthenta en oikǭ Nyriou, kai en oikǭ basi- « ᾿Apantēsatōsan tǭ Kyriǭ, » anti tou e chōlytatōsan, » kai nichēsatōsan tas theias prorrhēseis, kai deixatōsan argas tas theias prorrhēseis. Opsesthe s gar panta ta hypoleiphthenta hiera scheuē eis tēn Bamoi apodidomena oikǭ" tōn d᾽ de Mechōnōth kai hē tritē tōn Basileiōn memnētai" greian de kratērōn
"But if they are prophets, and the word of the Lord is in them, let them meet the Lord of hosts, so that the vessels left in the house of the Lord and in the house of the king [may not go to Babylon]." "Let them meet the Lord" stands for "let them prevent," and overcome the divine predictions, and show the divine predictions to be idle. For you will see all the remaining sacred vessels … being carried to Babylon … The third book of Kingdoms also mentions the Mechonoth; and the use of the bowls …
Chapter 28
28.2PG 81
Μετὰ ταῦτα δινγεῖται, ὡς Σεδεκίου βασιλεύοντος, ἐν τῷ τετάρτῳ ἕτει, ᾿Ανανίας ὁ ψευδοπροφήτης, καὶ τοῦ λαοῦ, καὶ τῶν ἱερέων παρόντων, εἰπεῖν ἐτόλβ΄, γ', δ. Τάδε δ" λέγει Κύριος τῶν δυνάμεων, ὁ θεὸς Ἰσραήλ" Συνέτριψα τὸν ζυγὸν βασιμέως Βαδυλῶνος. Καὶ ὅτι ὃ ἐντὸς δύο ἐτῶν, καὶ τὰ Ὁ ἑρὰ σκεύη τὰ ἁποκομισθέντα ἀποκαταστήσω. Καὶ τὸν Ἰεχονίαν ἐπανάξω σὺν πᾶσι τοῖς αἷχμ- μενος, ὡς εὔχεται ταῦτα γενέσθαι. «΄. Στήσαι Κύριος, ἔφη πάντων ἀχοιόντων, τὸν ἰόγον σου, ὃν σὺ "" προφητεύεις, τοῦ ἐπιστρέ. γαι " τὰ σκεύη οἴχου Κυρίου, καὶ πᾶσαν τὴν μετοικίαν "δ ἐκ Βαδυμῶγος εἰς τὸν τόπον αὐτῶν", Οὐ μὴν εἴασε βεδαιωθῆναι τῇ συγκαταθέσει τὴν προφητείαν “ἡ, Ἔφη γάρ" ζ--θ΄. Πλὴν 5 ἄκουσον τὸν.16γ0» τοῦτον, ἕν ἐγὼ «1α.1ὦ 5“ εἰς τὰ ὦτά σου, καὶ εἰς τὰ ὦτα παγτὶς τοῦ λαοῦ. Οἱ προφῆται οἱ πρότεροί μου, καὶ εἰ πρότεροι ὑμῶν " ἀπὸ αἰῶνος, καὶ 5" προεξήτευσαν ἐπὶ γαίας "δ πολιὰς, καὶ ἐπὶ βασιλείας εἰς "" πόλεμον, καὶ εἷς κακὰ, καὶ εἰς θάνατιν ἥ. Ὃ προ;ητεύσας εἰς εἰρήνην, ἐλθόντος τοῦ εἰόγου Β τοῦ προξρήτου, γγωθήσεται ὁ προξήτης, ἂν ἀκἐστειῖεν αὑτὸν Κύριος ἐν πίστει. Τὸ τέλος, φηξὶ, τῶν πραγμάτων, δείξει τῆς προφητείας τὸ ἀλτϑές. ᾿Ὀφόμεθα τοίνυν, εἴγε κατὰ τὴν ἐμὴν προφητείαν ἀπώνατο ὁ ψευδοπροφήτης ἐκεῖνος " ἀλλ᾽ οὖς ἔφερεν ὁ προφήτης χλοιοὺς συνέτριψε, τοῦτον τὸν τρόπον δυοῖν ἐτῶν διελθόντων. ᾿Αλλ᾽ ὁ τῶν ὅλων Θεὸς τὸν προφήτην παρηγγύησε πρὸς τὸν ᾿Ανανίαν εἰπεῖν" « Κλοιοὺς ξυλίνους συνέτριψας, καὶ ποιήσω ἀντὶ τούτων σιδηροῦς χλοιούς, ν Τὸν ζυγὸν δὲ τῶν Βαἀπείθειαν ἐσομένης τῆς τιμωρίας. Εἶτα δυσχεράνας; ὁ προφήτης, ὡς ἀχριθῶς μεμαθηκὼς ᾿Ανανίου τὴν ψευδῇ χρηπμολογίαν, ἔφη πρὸς αὑτόν" « δὴ, ᾿Ανανία, οὐκ ἀπέστειλέ σε Κύριος, καὶ σὺ πεπο:θέναι ἐποίησας τὸν λαὸν τοῦτον ἐπ᾽ ἀδίκοις 5». » Πρ» λέγε: δὲ αὐτοῦ καὶ τὴν ἐντὸς ὀλίγων μηνῶν τελευτήν, «Ὅτι ἔκκλισιν, φησὶν, ἐλάλησα: πρὸ; τὸν Κύριον.» ᾿Αντὶ τοῦ, Παρεσχεύασας τὸν λαὸν ἀπὸ τῶν θείων λογίων Ἶ' ἐκκλῖναι, καὶ τῇ σῇ ψευδολογίᾳ πιστεῦσαι. Εἶτα διηγήσατο καὶ τοῦ ψευδοπροφήτου τὸν θάνατον, καὶ τῆς θείας μακροθυμίας τὴν ἀμετρίαν " οὐ γὰρ εὐθὺς αὐτὸν 15 ἐστέρησε τῆς ζωῆς, ἀναμένων τὴν μεταμέλειαν" ἐπιμείναντα μὲν τῇ πονηρία, μετὰ μῆνας ἑπτὰ θανάτῳ παρέδωκεν.
Meta tauta dingeitai, hōs Sedekiou basileuontos, en tǭ tetartǭ hetei, ᾿Ananias ho pseudoprophētēs, kai tou laou, kai tōn hiereōn parontōn, eipein etolb΄, g', d. Tade d" legei Kyrios tōn dynameōn, ho theos Israēl" Synetripsa ton zygon basimeōs Badylōnos. Kai hoti ho entos dyo etōn, kai ta Ho hera skeuē ta hapokomisthenta apokatastēsō. Kai ton Iechonian epanaxō syn pasi tois haichm- menos, hōs euchetai tauta genesthai. «΄. Stēsai Kyrios, ephē pantōn achoiontōn, ton iogon sou, hon sy "" prophēteueis, tou epistre. gai " ta skeuē oichou Kyriou, kai pasan tēn metoikian "d ek Badymōgos eis ton topon autōn", Ou mēn eiase bedaiōthēnai tę̄ synkatathesei tēn prophēteian “hē, Ephē gar" z--th΄. Plēn 5 akouson ton.16g0» touton, hen egō «1a.1ō 5“ eis ta ōta sou, kai eis ta ōta pagtis tou laou. Hoi prophētai hoi proteroi mou, kai ei proteroi hymōn " apo aiōnos, kai 5" proexēteusan epi gaias "d polias, kai epi basileias eis "" polemon, kai heis kaka, kai eis thanatin hē. Ho pro?ēteusas eis eirēnēn, elthontos tou eiogou B tou proxrētou, ngōthēsetai ho proxētēs, an akesteiien hauton Kyrios en pistei. To telos, phēxi, tōn pragmatōn, deixei tēs prophēteias to altϑes. ᾿Ophometha toinyn, eige kata tēn emēn prophēteian apōnato ho pseudoprophētēs ekeinos " all᾽ ous epheren ho prophētēs chloious synetripse, touton ton tropon dyoin etōn dielthontōn. ᾿All᾽ ho tōn holōn Theos ton prophētēn parēngyēse pros ton ᾿Ananian eipein" « Kloious xylinous synetripsas, kai poiēsō anti toutōn sidērous chloious, n Ton zygon de tōn Baapeitheian esomenēs tēs timōrias. Eita dyscheranas? ho prophētēs, hōs achrithōs memathēkōs ᾿Ananiou tēn pseudę̄ chrēpmologian, ephē pros hauton" « dē, ᾿Anania, ouk apesteile se Kyrios, kai sy pepo:thenai epoiēsas ton laon touton ep᾽ adikois 5». » Pr» lege: de autou kai tēn entos oligōn mēnōn teleutēn, «Hoti ekklisin, phēsin, elalēsa: pro? ton Kyrion.» ᾿Anti tou, Parescheuasas ton laon apo tōn theiōn logiōn I' ekklinai, kai tę̄ sę̄ pseudologią pisteusai. Eita diēgēsato kai tou pseudoprophētou ton thanaton, kai tēs theias makrothymias tēn ametrian " ou gar euthys auton 15 esterēse tēs zōēs, anamenōn tēn metameleian" epimeinanta men tę̄ ponēria, meta mēnas hepta thanatǭ paredōken.
After this he narrates that in the reign of Zedekiah, in the fourth year, Hananiah the false prophet, in the presence of the people and the priests, dared to say: "Thus says the Lord of hosts, the God of Israel: I have broken the yoke of the king of Babylon"; and that within two years "I will restore the sacred vessels that were carried away, and I will bring back Jeconiah with all the captives …" [Jeremiah answered, … ] praying that these things might happen: "May the Lord establish," he said in the hearing of all, "your word which you prophesy, to bring back the vessels of the house of the Lord and all the exiles from Babylon to their place." Yet he did not allow the prophecy to be confirmed by his assent; for he said: "Nevertheless hear this word which I speak in your ears and in the ears of all the people. The prophets who were before me and before you from of old prophesied over many lands and over kingdoms, of war, and of evils, and of death. As for the prophet who prophesied of peace, when the prophet's word comes to pass, the prophet whom the Lord sent in truth will be known." The outcome of events, he says, will show the truth of the prophecy. We shall see, then, whether that false prophet profited according to my prophecy. But he broke the collars which the prophet wore, [saying that] in this way, when two years had passed, [the yoke would be broken]. But the God of all charged the prophet to say to Hananiah: "You have broken wooden collars, and I will make iron collars in their place." The yoke of the Ba[bylonians] … since the punishment would come because of their disobedience. Then the prophet, indignant, having learned exactly Hananiah's lying oracles, said to him: "Hananiah, the Lord has not sent you, and you have made this people trust in unrighteous things." He foretells also his death within a few months: "Because," he says, "you have spoken rebellion against the Lord"; that is, you have prepared the people to turn aside from the divine oracles and to believe your lies. Then he related the death of the false prophet as well, and the immeasurable long-suffering of God: for he did not deprive him of life at once, waiting for his repentance, but when he persisted in his wickedness he handed him over to death after seven months.
Chapter 29
29.1PG 81
θ᾽ Ἐντεῦθεν εἰς ἕτερον μεταθαίνει διήγημα, καὶ διδάσκε: ὡς ἐπέστειλε, τοῦ Θεοῦ βουλεύσαντος "5", τοῖς βασιλέω; αἰχμαλωσίαν. Λέγει καὶ τὰς προσηγορία, τῶν ἀποχομισάντων τὰ γράμματα. Περιεῖχε δὲ ταῦτα, ὡς ὁ τῶν ὅλων Θεὸς τοῖς αἰχμαλώτοις ἤδη γεγενημένοις κελεύει, καὶ παιδοποιῆσαι, καὶ δείμασθαι οἰκίας, καὶ χατεγγυῆσαι τὰς θυγατέρας ἀνδράσι, καὶ γυναΐῖ- Α χας ἀγαγεῖν τοῖς υἱέσι, καὶ φροντίσαι τῆς αὔξης τοῦ γένους, καὶ ὑπὲρ τῶν σθαι. « Ὅτι ἐν τῇ εἰρήνῃ αὐτῶν, φησὶν, ἔσται ὑμῖν εἰρήνη. » Τούτῳ συμδαίνει τῷ λόγῳ καὶ ἡ τοῦ 'Απο- στόλου νομοθεσία, παρεγγυῶσα « ποιεῖσθαι προσευχὰς καὶ ἐντεύξεις, ὑπὲρ βατιλέων, καὶ πάντων τῶν ἐν τῇ ὑπεροχῇ καὶ ἐξουσίᾳ ᾽" ὄντων, ἵνα ἤρεμον καὶ ἡσύχιον βίον διάγωμεν ἐν πάσῃ εὑσεθείᾳ καὶ σεμνότητι. » Ταῦτα μέντοι γενέσθαι προσέταξεν ὁτῶν θεὸς, διδάσκων αὐτοὺς τοῖς ψευδοπροφήταις μὴ πείθεσθαι, ἀλλὰ τὸν ὡρισμένον ἀναμεῖναι χρόνον " τοῦτο γὰρ διὰ τῶν ἕξῃς δεδήλωκε, λέγων " ε Μὴ ἀναπειθέτωσαν ὑμᾶς οἱ ψευδοπροφῆται ὑμῶν υἱὲν ὑμῖν, καὶ μὴ ἀπατάτωσαν 13 ὑμᾶς οἱ μάντεις ὑμῶν, Καὶ μὴ ἀχηύετε τῶν ἐνυπνίων ὑμῶν, ὧν ὑμεῖς ἐνυπνιάζεσθε. »
th᾽ Enteuthen eis heteron metathainei diēgēma, kai didaske: hōs epesteile, tou Theou bouleusantos "5", tois basileō? aichmalōsian. Legei kai tas prosēgoria, tōn apochomisantōn ta grammata. Perieiche de tauta, hōs ho tōn holōn Theos tois aichmalōtois ēdē gegenēmenois keleuei, kai paidopoiēsai, kai deimasthai oikias, kai chatengyēsai tas thygateras andrasi, kai gynaïi- A chas agagein tois huiesi, kai phrontisai tēs auxēs tou genous, kai hyper tōn sthai. « Hoti en tę̄ eirēnę̄ autōn, phēsin, estai hymin eirēnē. » Toutǭ symdainei tǭ logǭ kai hē tou 'Apo- stolou nomothesia, parengyōsa « poieisthai proseuchas kai enteuxeis, hyper batileōn, kai pantōn tōn en tę̄ hyperochę̄ kai exousią ᾽" ontōn, hina ēremon kai hēsychion bion diagōmen en pasę̄ heusetheią kai semnotēti. » Tauta mentoi genesthai prosetaxen hotōn theos, didaskōn autous tois pseudoprophētais mē peithesthai, alla ton hōrismenon anameinai chronon " touto gar dia tōn hexę̄s dedēlōke, legōn " e Mē anapeithetōsan hymas hoi pseudoprophētai hymōn huien hymin, kai mē apatatōsan 13 hymas hoi manteis hymōn, Kai mē achēuete tōn enypniōn hymōn, hōn hymeis enypniazesthe. »
From here he passes to another narrative, and teaches how he sent a letter, at God's counsel, to those [who had been carried with the king into] captivity. He gives also the names of those who carried the letter. It contained this: that the God of all commands those who have already become captives to beget children, to build houses, to betroth their daughters to husbands and take wives for their sons, to care for the increase of the race, and [to pray] for [the city] … "For in its peace," he says, "you shall have peace." With this word agrees also the Apostle's legislation, which urges "that supplications and prayers be made for kings and for all who are in high position and authority, that we may lead a quiet and peaceful life in all godliness and dignity." The God of all commanded these things to be done, teaching them not to obey the false prophets but to wait for the appointed time. For he made this clear in what follows, saying: "Let not your false prophets who are among you persuade you, and let not your diviners deceive you, and do not listen to your dreams which you dream."
29.9PG 81
θ΄. Ὅτι ἄδικα οὗτοι προφητεύουσιν ὑμῖν ἐπὶ τῷ ἐνόματί μου " οὐκ ἀπέστειλα αὐτοὺς, τησὶ Κύριος. Διδάσκει δὲ καὶ τὸν τῆς ἐπανόδου καιρόν: τῶν γὰρ ἑδδομήχοντα, φησὶ, πληρουμένων ἑτῶν ἐπισχέψομα: ὑμᾶς, καὶ τὰς ἀγαθὰς ἐπαγγελίας πληρώσω. Ὑπιτχνεῖται δὲ καὶ πάσης αὑτοὺς 7 ε Ὅταν γὰρ, φησὶ, ζητήσητέ με ἐν ὅλῃ καρδίᾳ ὑμῶν, ἐπιφανοῦμαι Τ᾽ ὑμῖν, φησὶ Κύριος "΄.» Ἴστε δὲ καὶ τοῦτο, ὡς τοὺς διαφυγόντας τὴν προτέραν αἶαν, καὶ λιμῷ καὶ σφαγῇ παραδώσω. ε Καὶ αὐτοὺς, ὥσπερ τὰ σῦκα σοναρεὶμ "', ἃ οὐ βριυθήπσε- ται ἀπὸ πονηρίας. ν» “Απερ εἶπεν ἄνω αἰσχρὰ 55, ἐνταῦθα σουαρεὶμ ὠνόμασε. Σοναρεὶμ δὲ ἔστι τῇ ἝἙδραίων φωνῇ τὰ ἐν ταῖς ὕλαις 5" φυόμενα, τουτέστι τὰ ἄγρια, τὰ ἀνεπιμέλητα, τὰ φυτουργίας οὐκ ἀξιού- μένα, τὰ εἰς βρῶσιν ἄχρηστα. ᾿
th΄. Hoti adika houtoi prophēteuousin hymin epi tǭ enomati mou " ouk apesteila autous, tēsi Kyrios. Didaskei de kai ton tēs epanodou kairon: tōn gar heddomēchonta, phēsi, plēroumenōn hetōn epischepsoma: hymas, kai tas agathas epangelias plērōsō. Hypitchneitai de kai pasēs hautous 7 e Hotan gar, phēsi, zētēsēte me en holę̄ kardią hymōn, epiphanoumai T᾽ hymin, phēsi Kyrios "΄.» Iste de kai touto, hōs tous diaphygontas tēn proteran aian, kai limǭ kai sphagę̄ paradōsō. e Kai autous, hōsper ta syka sonareim "', ha ou briythēpse- tai apo ponērias. n» “Aper eipen anō aischra 55, entautha souareim ōnomase. Sonareim de esti tę̄ HeEdraiōn phōnę̄ ta en tais hylais 5" phyomena, toutesti ta agria, ta anepimelēta, ta phytourgias ouk axiou- mena, ta eis brōsin achrēsta. ᾿
"For they prophesy falsely to you in my name; I did not send them, says the Lord." He teaches also the time of the return: when the seventy years are fulfilled, he says, I will visit you and fulfil the good promises. He promises them also every … "For when you seek me with your whole heart, I will appear to you, says the Lord." But know this too, that those who escaped the former captivity I will hand over to famine and slaughter as well, "and [I will make] them like the sonareim figs, which cannot be eaten for badness." What he called "bad" above, here he named sonareim. Sonareim in the Hebrew tongue means the things that grow in the woods, that is, wild things, uncared for, not thought worth cultivating, useless for food.
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ιη΄. Καὶ δώσω αὐτοὺς εἰς σάιον πάσαις ταῖς γεπε. βασιλείαις τῆς γῆς. Δείσουσι γὰρ ἅπαντες τὰ; εὐεγθείπτας ἀχούονυτες συμφοράς. ε Καὶ εἰς ὄρκον, καὶ εἰς συριγμὸν "", καὶ εἰς ὀνειδισμὸν, ἐν πᾶσι τοῖς δά λέγειν, Μὴ πάθοιμι ἃ ὁ δεῖνα πέπονθε ! τοῦτο οὖν λέγει εἰς ἔρκον" τὸ δὲ εἰς συριγμὸν πολλάκις εἰρῆ- καμεν. Τοῦ δὲ ὀνειδισκοῦ καὶ ὁ μακάριος μέμνηται Δαδίδ- « Ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν, μυχιηρισμὸς δὲ καὶ χλευασμὸς τοῖς κύκλῳ ἐμῶν: ν καὶ πάλιν" «ἔθου ἡμᾶς εἰς ὀνειδισιὺν τοῖς ἔθνεσι. » Ταῦτα δὲ, φησὶ, πείσονται, « Ὅτι ἀπ- ἐστειλα "8 πρὸς αὐτοὺς τοὺς δούλους μου τοὺς προφῆ-τὰς, ὀρθρίξων καὶ ἀποστέλλων, καὶ οὐκ ἤκουσαν, φησὶ Κύριος. » Διὰ τοῦ ὀρθρίζων, τὸ ἐπιμελὲς δεδήλωκεν. Οὐ γὰρ πάρεργον εἶχε τοῦτο, καὶ λίαν σπουδαίαν α᾽- ἐποίει δ τὴν φροντίδα. "ἕπειτα προλέγει καὶ τῶν δύο ψευδοπροφητῶν τὸν ὄλεθρων, τοῦ ᾿Αγιλέ, καὶ τοῦ Σ:δεκίου. « Δώσω γὰρ αὐτοὺς, φησὶν, εἰ: πατάξει αὐτοὺς κατ᾽ ὀφθαλμοὺς ὑμῶν. »
iē΄. Kai dōsō autous eis saion pasais tais gepe. basileiais tēs gēs. Deisousi gar hapantes ta? euegtheiptas achouonytes symphoras. e Kai eis orkon, kai eis syrigmon "", kai eis oneidismon, en pasi tois da legein, Mē pathoimi ha ho deina peponthe ! touto oun legei eis erkon" to de eis syrigmon pollakis eirē- kamen. Tou de oneidiskou kai ho makarios memnētai Dadid- « Egenēthēmen oneidos tois geitosin hēmōn, mychiērismos de kai chleuasmos tois kyklǭ emōn: n kai palin" «ethou hēmas eis oneidisiyn tois ethnesi. » Tauta de, phēsi, peisontai, « Hoti ap- esteila "8 pros autous tous doulous mou tous prophē-tas, orthrixōn kai apostellōn, kai ouk ēkousan, phēsi Kyrios. » Dia tou orthrizōn, to epimeles dedēlōken. Ou gar parergon eiche touto, kai lian spoudaian a᾽- epoiei d tēn phrontida. "hepeita prolegei kai tōn dyo pseudoprophētōn ton olethrōn, tou ᾿Agile, kai tou S:dekiou. « Dōsō gar autous, phēsin, ei: pataxei autous kat᾽ ophthalmous hymōn. »
"And I will make them a terror to all the kingdoms of the earth." For all will fear when they hear of the misfortunes that have befallen them. "And a curse, and a hissing, and a reproach among all the nations," so that they say: May I not suffer what so-and-so suffered! This, then, is what he means by "a curse"; "a hissing" we have often explained. The blessed David also mentions the reproach: "We have become a reproach to our neighbours, a scorn and derision to those around us"; and again: "You have made us a byword among the nations." They will suffer these things, he says, "because I sent to them my servants the prophets, rising early and sending, and they did not listen, says the Lord." By "rising early" he has shown his diligence: for he did not treat this as a side matter, but took very earnest care of it. Then he foretells also the destruction of the two false prophets, Ahab and Zedekiah: "For I will give them," he says, "into [the hands of the king of Babylon], and he will strike them before your eyes."
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κβ', Καὶ «χήψονται ἐπ᾽ αὑτοῖς κατάραν ἐν πάσῃ τὴ ἀποικίᾳ Ἰούδα, καὶ ἐν αδυλῶγι, Ποιήσαι τε [ζύριος. ὡς Σεδεκίαν ἐποίησε, καὶ ᾿Αχιάθ. Σαφῶς ἐντεῦθεν μανθάνομεν τῆς κατάρας τὴν ἑρμηνείαν" λέγει ὃξ καὶ τῆς τιμωρίας τὸν τρόπον. « Οὺς ἀπετηγάνισε βασιλεὺς Βαβυλῶνος ἐν πυρί.»
kb', Kai «chēpsontai ep᾽ hautois kataran en pasę̄ tē apoikią Iouda, kai en adylōgi, Poiēsai te [zyrios. hōs Sedekian epoiēse, kai ᾿Achiath. Saphōs enteuthen manthanomen tēs kataras tēn hermēneian" legei hox kai tēs timōrias ton tropon. « Ous apetēganise basileus Babylōnos en pyri.»
"And they will take up a curse from them in all the exile of Judah in Babylon: May the Lord do to you as he did to Zedekiah and Ahab." From here we learn clearly the meaning of "curse." He states also the manner of the punishment: "whom the king of Babylon fried in the fire."
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κγ΄. Δι᾽ ἣν ἐποίησαν ἀνομίαν ἕν Ἰσραη.1. Διδάσκει καὶ ταύτης τὸ εἶδος. ε« Καὶ ἐμοιχῶντο τὰς γυναῖκας τῶν πολιτῶν αὑτῶν, καὶ λόγον ἐχρημάτισαν ἐπὶ τῷ ὀνόματί μου ἄδικον 55, ὃν οὐκ ἐχρημάτισα " αὑτοῖς Καὶ "" ἐγὼ εἰμι ὁ γνώστης, καὶ ὁ μάρτυς, λέγει Κύριος. » Οὐδέν με γὰρ, φησὶ, λανθάνει τῶν γιγνομένων ἀλλ᾽ ὁρῶ καὶ τὰ ἐν παραθδύστῳ τολμώμενα. 'Λπειλεῖ δὲ καὶ Σαμαίᾳ τῷ Ἐλαμίτῃ, ὡς ἐναν- «ἰα χρησμῳδῆσαι τετολμηχότι, καὶ ἐπιστεῖλαι Σοφονίᾳ τῷ ἱερεῖ, καὶ τοῖς ὑ πὸ τοῦτον τελοῦσιν ἱερεῦσιν. Ἐπέστειλε δὲ ταῦτα "
kg΄. Di᾽ hēn epoiēsan anomian hen Israē.1. Didaskei kai tautēs to eidos. e« Kai emoichōnto tas gynaikas tōn politōn hautōn, kai logon echrēmatisan epi tǭ onomati mou adikon 55, hon ouk echrēmatisa " hautois Kai "" egō eimi ho gnōstēs, kai ho martys, legei Kyrios. » Ouden me gar, phēsi, lanthanei tōn gignomenōn all᾽ horō kai ta en parathdystǭ tolmōmena. 'Lpeilei de kai Samaią tǭ Elamitę̄, hōs enan- «ia chrēsmǭdēsai tetolmēchoti, kai episteilai Sophonią tǭ hierei, kai tois hy po touton telousin hiereusin. Epesteile de tauta "
"Because of the lawlessness they committed in Israel." He teaches the kind of this too: "And they committed adultery with the wives of their fellow citizens, and spoke a false word in my name, which I had not commanded them. And I am the one who knows, and the witness, says the Lord." For nothing that happens escapes me, he says; I see even what is dared in secret. He threatens also Shemaiah the Elamite, for having dared to prophesy the contrary and to write to Zephaniah the priest and to the priests serving under him. He wrote this:
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κς', Κύριος ἔδωκὲ σε εἰς ἱερέα, ἀντὶ ᾿Ιωδαὲ τοῦ ἱερέως. Ἰωδαὲ ὁ ἀρχιερεὺς πολυθρύλλητος ἦν" Ἐπᾶῥαι τοίνυν τοῦ Σοφονίου τὸ φρόνη μα βουληθεὶς, τῆς ἐχείνου ἀρχἧΐς "" ἐμνημόνευσεν. «ε Γενέσθαι "᾽ σε εἰς ᾿ ἐπιστάτην ἐν οἴκῳ Κυρίου, παντὶ ἀνθρώπῳ προφητεύοντι, καὶ παντὶ ἀνθρώπῳ μαινομένῳ " ἵνα δῷς αὖτὸν εἰς τὸ χλεῖσμα "" Σινὼχ "", καὶ εἰς τὸν χαταράχτὴν. ν Καὶ ἤδη προξιρήχαμεν, ὡς ἐπιλήπτους ἐκάλουν τοὺς προφήτας " δῆλον δὲ καὶ ἐντεῦθεν " τὸν γὰρ προφήτην "Ἴ συνέταξε τῷ μαινομένῳ ᾿ τὸ δὲ Σιγώχ ὁ Σύρος εἱρκτήν ἡρμήνευσεν. Λέγει δὲ, ὅτι Διὰ τοῦτο ἄρχεις, στε τοὺς κακὰ προφητεύοντας χαθείργειν, καὶ κολάζειν " τοῦτο γὰρ διὰ τῶν ἑξῆς δηλοῖ.
ks', Kyrios edōke se eis hierea, anti ᾿Iōdae tou hiereōs. Iōdae ho archiereus polythryllētos ēn" Eparhai toinyn tou Sophoniou to phronē ma boulētheis, tēs echeinou archēïs "" emnēmoneusen. «e Genesthai "᾽ se eis ᾿ epistatēn en oikǭ Kyriou, panti anthrōpǭ prophēteuonti, kai panti anthrōpǭ mainomenǭ " hina dǭs auton eis to chleisma "" Sinōch "", kai eis ton chatarachtēn. n Kai ēdē proxirēchamen, hōs epilēptous ekaloun tous prophētas " dēlon de kai enteuthen " ton gar prophētēn "I synetaxe tǭ mainomenǭ ᾿ to de Sigōch ho Syros heirktēn hērmēneusen. Legei de, hoti Dia touto archeis, ste tous kaka prophēteuontas chatheirgein, kai kolazein " touto gar dia tōn hexēs dēloi.
"The Lord has made you priest in place of Jehoiada the priest." Jehoiada the high priest was very famous; wishing, then, to puff up Zephaniah's pride, he mentioned that man's office. "That you should be overseer in the house of the Lord over every man who prophesies and every man who is mad, so that you may put him in the cleisma Sinoch and in the cataract." We have already said that they called the prophets madmen; and this is clear from here too, for he set the prophet beside the madman. The Syrian translated Sinoch as "prison." He says: you hold office for this reason, to shut up and punish those who prophesy evil. For he shows this by what follows.
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κζ', κη΄ Τί γὰρ δὴ, φισὶν, οὐκ ἐπεπιλήξατε τῷ Ἱερεμίᾳ, τοιαῦτα "'΄ γράψαι τετοιμηχότι. ὥστε ' ὑμᾶς καὶ οἰκοδομὰς οἰκοδομῆσαι, καὶ κήποὺς φυτεῦσαι; Ταύτην ἀνέγνω τὴν ἐπιστολὴν Σοφονίας ὁ ἀρχιερεὺς τῷ προφήτῃ παραυτίκα ζὲ ὁ τῶν ὅλων θεὸς ἀντιγράψαι τῷ προφήτῃ παραχελεύε- Ὁ ται, καὶ τῷ ἐν Βαδυλῶνι σημῆναι λαῷ, ὡς ψευδῆ Σαμαίας προειρηκώς" ἐστιν, οὐκ ἀποσταλεὶς παρὰ τοῦ τῶν ὅλων Θεοῦ. Οὗ δὴ χάριν πρόῤῥιζον αὐτὸν σὺν τῷ γένει παντὶ παραδώσω θανάτῳ, καὶ τῶν ἀνιαρῶν οὐκ ὄψεται τὴν μεταδολήν. Ταῦτα τοίνυν μεμαθηκότες, δείσωμεν τὸ ψεῦδος, καὶ τῇ ἀληθείχ πιστεύσωμεν, καὶ τὴν ἀμφιθολίαν τῶν ψυχῶν ἐξελάσωμεν, καὶ τοῖς θείοις ἀκολουθήσωμεν λόγοις, ὅπω: ἴδωμεν τῆς ἄνω Ἱερουσαλὴμ τὰ ἀγαθὰ, χάριτι χὰὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, υὖν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
kz', kē΄ Ti gar dē, phisin, ouk epepilēxate tǭ Hieremią, toiauta "'΄ grapsai tetoimēchoti. hōste ' hymas kai oikodomas oikodomēsai, kai kēpous phyteusai? Tautēn anegnō tēn epistolēn Sophonias ho archiereus tǭ prophētę̄ parautika ze ho tōn holōn theos antigrapsai tǭ prophētę̄ paracheleue- Ho tai, kai tǭ en Badylōni sēmēnai laǭ, hōs pseudē Samaias proeirēkōs" estin, ouk apostaleis para tou tōn holōn Theou. Hou dē charin prorrhizon auton syn tǭ genei panti paradōsō thanatǭ, kai tōn aniarōn ouk opsetai tēn metadolēn. Tauta toinyn memathēkotes, deisōmen to pseudos, kai tę̄ alētheich pisteusōmen, kai tēn amphitholian tōn psychōn exelasōmen, kai tois theiois akolouthēsōmen logois, hopō: idōmen tēs anō Hierousalēm ta agatha, chariti chai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ hagiǭ Pneumati, yyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"Why then," he says, "have you not rebuked Jeremiah, who has dared to write such things, that you should build houses and plant gardens?" Zephaniah the high priest read this letter to the prophet. At once the God of all bids the prophet write back and inform the people in Babylon that Shemaiah has foretold falsehoods and was not sent by the God of all. For this reason, [he says,] I will hand him over to death root and branch, with all his family, and he will not see the change of the sorrows. Having learned these things, then, let us fear falsehood and believe the truth, drive out the doubt from our souls and follow the divine words, so that we may see the good things of the Jerusalem above, by the grace and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.
Chapter 30
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δεῖξαι βουλόμενος ὁ Δεσπότης " Θεὸς τὴν τῆς προφητείας ἀλήθειαν συγγραφῇ παραδυῦναι, τῷ προφήτῃ ᾿ κελεύει τάς τε περὶ τῆς αἰχμαλωσίας, τάς τε περὶ τῆς ἀναχλήσεως γεγενημένας προῤῥήσεις. Πρῶτον μέντοι προλέγει τὰ σκυθρωπά. ε', ς’ υὕτως εἶπε Κύριος " Φωνὴ» φόθδου ἀκούσεσθε" :όδος, καὶ οὐκ ἔστιν εἰρήνη. ᾿Ερωτήσατε δὴ, καὶ ἴδετε εἰ ἔτεκεν ἄρσεν; Σαφῶς " δεδήλωκεν τὴν τῆς ὀδύνης ὑπερδολήν" τὸ γὰρ μέγεθος τῆς συμφορᾶς συνέχρινεν ὠδῖσι τικτούσης, Τοῦτο γὰρ σημαίνει τὸ « Ἐρωτήφατε καὶ ἴδετε εἰ ἕτεκεν ἄρσεν; » Συμφωνεῖ δὲ καὶ τὰ ἑξῆς. ε Καὶ " περὶ φόδου, ἐν ᾧ καθέξουσιν ὀσφύν " διότι " ἑώρακα πάντα ἄνθρωπον, καὶ αἱ χεῖρες αὐτοῦ ἐπὶ τὴν ὀσφὺν αὐτοῦ, ὦ; τικτούσης ΄.» Νῦν μὲν τὴν ὀδύνην δεικνὺς, τῆς «ιχτούσης παρατίθησι τὴν εἰκόνα " ἑτέρωθι δὲ, τὸ πένθος διδάσκων, ἐπὶ τῆς κεφαλῆς συμπεπλεγμένας ἔχειν ἕκαστον ἔφη τὰς χεῖρας. ε« Πάντα " τὰ πρόσὠὡπαὰ εἰς ἴκτερον " ἐγενήθη. » Καὶ τοῦτο δέους σημαντικόν.
deixai boulomenos ho Despotēs " Theos tēn tēs prophēteias alētheian syngraphę̄ paradyynai, tǭ prophētę̄ ᾿ keleuei tas te peri tēs aichmalōsias, tas te peri tēs anachlēseōs gegenēmenas prorrhēseis. Prōton mentoi prolegei ta skythrōpa. e', s’ hyytōs eipe Kyrios " Phōnē» phothdou akousesthe" :odos, kai ouk estin eirēnē. ᾿Erōtēsate dē, kai idete ei eteken arsen? Saphōs " dedēlōken tēn tēs odynēs hyperdolēn" to gar megethos tēs symphoras synechrinen ōdisi tiktousēs, Touto gar sēmainei to « Erōtēphate kai idete ei heteken arsen? » Symphōnei de kai ta hexēs. e Kai " peri phodou, en hǭ kathexousin osphyn " dioti " heōraka panta anthrōpon, kai hai cheires autou epi tēn osphyn autou, ō? tiktousēs ΄.» Nyn men tēn odynēn deiknys, tēs «ichtousēs paratithēsi tēn eikona " heterōthi de, to penthos didaskōn, epi tēs kephalēs sympeplegmenas echein hekaston ephē tas cheiras. e« Panta " ta prosōōpaa eis ikteron " egenēthē. » Kai touto deous sēmantikon.
Wishing to show the truth of the prophecy, the Master God commands the prophet to commit to writing the predictions made about the captivity and about the recall. First, however, he foretells the gloomy things. "Thus says the Lord: You will hear a voice of fear; fear, and there is no peace. Ask now, and see whether a male has given birth." He has clearly shown the excess of the pain: he compared the greatness of the calamity to the pangs of a woman in labour. This is what "Ask and see whether a male has given birth" signifies. What follows agrees: "And concerning fear, in which they will hold their loins: because I have seen every man with his hands on his loins like a woman in labour." Here, showing the pain, he sets beside it the image of a woman giving birth; elsewhere, teaching mourning, he said that each held his hands clasped on his head. "All faces have turned to jaundice." This too signifies dread.
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ζ΄. “Ὅτι μεγά.λη "" ἡ ἡμέρα ἐκείνη, καὶ οὐκ ἔστι τοιαύτη" καὶ χρόνος στεγότητός "" ἐστι καὶ "3 θλίψεως παντὶ 1 Ιαχώδ. ᾿Απὸ τοῦ μεγέθους τῆς “μωρίας τὴν ἡμέραν μεγάην "" ὠνόμασεν. Εἶτα συνάπτε: ψυχαγωγίαν τοῖς σκυθρωποῖς. Λέγει γάρ" « Καὶ ἀπὸ τούτου σωθήσεται. » Καὶ ὑπισχνεῖται συνπρίψειν τὸν τῆς δουλείας ζυγόν. Προλέγει δὲ καὶ τὴν ποῦ τρόπου μεταδολῆν. «ε Καὶ οὐκ ἐργάσονται ᾽" ἔτι ἀλλοτρίοις. ν»
z΄. “Hoti mega.lē "" hē hēmera ekeinē, kai ouk esti toiautē" kai chronos stegotētos "" esti kai "3 thlipseōs panti 1 Iachōd. ᾿Apo tou megethous tēs “mōrias tēn hēmeran megaēn "" ōnomasen. Eita synapte: psychagōgian tois skythrōpois. Legei gar" « Kai apo toutou sōthēsetai. » Kai hypischneitai synpripsein ton tēs douleias zygon. Prolegei de kai tēn pou tropou metadolēn. «e Kai ouk ergasontai ᾽" eti allotriois. n»
"For that day is great, and there is none like it; and it is a time of distress and of affliction for Jacob." From the greatness of the punishment he called the day great. Then he joins consolation to the gloomy things, for he says: "And he will be saved from it." He promises to break the yoke of slavery. He foretells also the change of their way of life: "And they shall no longer work for strangers."
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θ΄. Καὶ ἐργάσονται Κυρίῳ τῷ Θεῷ αὑτῶν». «Ἰοτρίους τὰ εἴδωλα προηγόρευσε " γνόντες γὰρ ὡς ὁ Δεσπότης Θεὸς, καὶ τὰ ἀγαθὰ χορηγεῖ, καὶ τὰς παιδείας ἐπάγει, πάντων, φησὶ, προτιμήσουσι τὴν ἀναστήσω αὐτοῖς. ν» Τῇ προφητείᾳ τὸ τέλος ὁ Δεσπό. κατὰ σάρκα, καὶ ποιμαίνει οὐκέτι μόνον τὸν Ἰδραὴ), ἀλλὰ πάντα τὰ ἔθνη, ὡς ἐν σκιᾷ καὶ τύπῳ, καὶ " ἐπὶ τοῦ Ζοροθάθδελ ἐδέξατό τινα ἣ πρόῤῥησις ἔχθασιν. Ταῦτα ὑποσχόμενος πάλιν 15 αὐτοὺς {υχαγωγεῖ, τὴν ἀνάκλησιν ἐπαγγελλόμενος. Καὶ τοῖς μὲν Βαδυλωνίοις ὅλεθρον ἀπειλεῖ. ε« Ποιήσω γὰρ, φησὶν, ἔκλειψιν "" ἐν πᾶσι τοῖς ἔθνεσιν, εἰς οὺς διεσχόρπισά σε" ἐκεῖ. ν Αὐτοῖς δὲ ἀγαθῶν ἐπαγγελίας προσφέρει. « Σὲ γὰρ, φησὶν, οὐ μὴ ποιήσω εἰς ἔκλειψιν, καὶ πσιδεύσω 3' σε εἰς χρίσιν, καὶ ἀθωῶν οὐκ ἀθωώσω σε.» ᾿Αντὶ τοῦ, παιδεύσω, καὶ ψυχαγωγήσω, καὶ οὔτε ἀπαίδευτον ἐάσω, οὔτε ἀδοήθητον καταλείψω" τὸ γὰᾷ « ἀθωῶν οὐκ ἀθωώσω σε ν τοῦτο δηλοῖ, ἀντὶ 5 τοῦ, ἀπείραστόν σε τῶν κακῶν οὐκ ἐάσω" τῷ ὃὲ μεγέέξει τῆς ἀπειλῆς μεταβαλεῖν αὐτῶν τὴν πονηρίαν βουλύμένος, ἐπάγει καὶ ταῦτα " ι8', ιγ΄. Βίαιον δ" τὸ σύγτριμμά σου" ἀι᾿γηρὰ ἡ πιιηγή σου. Οὺκ ἔστι κρίνων κρίσιν' σου. Οὐδεὶς γὰρ ἀνθρώπων ἤλεγχε 3" τοῦ Ναδουχοδονόσορ τὴν ἀδικίαν. « Εἰς ἀλγηρὸν ἰατρεύθης "",» τουτέστι σὺν ὀδύνῃ. « Ὡφςέλεια οὐκ ἔστι σο!. » Τὴν ὠφέλειαν νῦν οὐκ ἐπὶ τῆς ψυχῆς τέθεικεν, ἀλλ᾽ ἐπὶ τῇς ἀνῦρωπίνης ἐπικουρίας " τοῦτο γὰρ δηλοῖ τὰ ἑξῆς.
th΄. Kai ergasontai Kyriǭ tǭ Theǭ hautōn». «Iotrious ta eidōla proēgoreuse " gnontes gar hōs ho Despotēs Theos, kai ta agatha chorēgei, kai tas paideias epagei, pantōn, phēsi, protimēsousi tēn anastēsō autois. n» Tę̄ prophēteią to telos ho Despo. kata sarka, kai poimainei ouketi monon ton Idraē), alla panta ta ethnē, hōs en skią kai typǭ, kai " epi tou Zorothathdel edexato tina hē prorrhēsis echthasin. Tauta hyposchomenos palin 15 autous {ychagōgei, tēn anaklēsin epangellomenos. Kai tois men Badylōniois holethron apeilei. e« Poiēsō gar, phēsin, ekleipsin "" en pasi tois ethnesin, eis ous dieschorpisa se" ekei. n Autois de agathōn epangelias prospherei. « Se gar, phēsin, ou mē poiēsō eis ekleipsin, kai psideusō 3' se eis chrisin, kai athōōn ouk athōōsō se.» ᾿Anti tou, paideusō, kai psychagōgēsō, kai oute apaideuton easō, oute adoēthēton kataleipsō" to gaą « athōōn ouk athōōsō se n touto dēloi, anti 5 tou, apeiraston se tōn kakōn ouk easō" tǭ hoe megeexei tēs apeilēs metabalein autōn tēn ponērian boulymenos, epagei kai tauta " i8', ig΄. Biaion d" to sygtrimma sou" ai᾿gēra hē piiēgē sou. Ouk esti krinōn krisin' sou. Oudeis gar anthrōpōn ēlenche 3" tou Nadouchodonosor tēn adikian. « Eis algēron iatreuthēs "",» toutesti syn odynę̄. « Hōphseleia ouk esti so!. » Tēn ōpheleian nyn ouk epi tēs psychēs tetheiken, all᾽ epi tę̄s anyrōpinēs epikourias " touto gar dēloi ta hexēs.
"And they shall serve the Lord their God." By "strangers" he meant the idols. For knowing that the Master God both supplies good things and brings chastisements, they will prefer [his service], he says, to all … "[and David their king, whom] I will raise up for them." The Master [Christ, sprung from David] according to the flesh, gave the prophecy its fulfilment; and he shepherds no longer Israel alone but all the nations. As in shadow and type, the prediction received a certain fulfilment also in Zerubbabel. Having promised this, he again consoles them by announcing the recall. On the Babylonians he threatens destruction: "For I will make an end," he says, "among all the nations into which I scattered you there." To them he offers promises of good things: "But you," he says, "I will not make an end of; I will chasten you in judgment, and I will by no means leave you unpunished." That is: I will discipline you and console you; I will neither leave you undisciplined nor abandon you without help. For "I will by no means leave you unpunished" means this: I will not leave you untried by evils. Wishing by the greatness of the threat to change their wickedness, he adds this too: "Your wound is grievous; your blow is painful. There is no one to judge your cause." For no one among men convicted the injustice of Nebuchadnezzar. "You were healed painfully," that is, with pain. "There is no help for you." Here he has spoken of help not for the soul but of human aid; what follows shows this.
30.14PG 81
ιδ', Πάντες οἱ φίϊοι σου ἐπελάθοντό "8 σου, οὐ μὴ ἐπερωτήσωσι" περὶ σοῦ," ὅτι πηγῇ ἐχθροῦ ἕπαισά σε. Οὐ γὰρ ἐχρησάμην τῇ συνέθει μακροθυμίᾳ, ἀλλὰ βαθεῖαν δέδωκα τὴν τομήν. Τοῦτο καὶ ἰατρὸς ποιεῖ χαλεπὸν τὸ πάθος θεώμξνος. Καὶ διδάσκων τῆς τιμωρίας τὸ δίκαιον, ἐπήγαγε" «1:δείαν 3 στερεὰν ἐπὶ πᾶπαν ἀδικίαν σου " διότι ἐπληθύνθησαν αἱ ἁμαρτίαι σου ὃ.» Συμφωνεῖ δὲ τούτοις καὶ τὰ ἑξῆς. «τ΄. 713. βοᾷς ἐπὶ τὸ σύγτριμμά σου; βίαιον τὸ ἄλγος δ σου; ᾿Αντὶ τοῦ, σφοδρὼὺν, ἀλλ᾽ ὅμως δίχχιον. «Διὰ πλῆθος ἀνομιῶν σου, ὅτι ἔσχυσαν αἱ ἁμαρτίαι σου, ἐποίησά 35 σοι ταῦτα.» ᾿Α πειλεῖ δὲ ὅμως τοῖς ἐπελθοῦσιν αὐτοῖς πολεμίοις, καὶ σφαγὴν, καὶ δουλείαν " οἱ γὰρ τὸν θάνατον διαπεφευγότες ἢ, δοῦλο! τῶν νενικηκότων ἐγένοντο. Ἐπιμένει δὲ αὐτὴν ταῖς χρησταῖς ἐπαγγελίαις ψυχαγωγῶν. ιδ΄. Ὅτι ἀνοίξω" τὸ Ἰαιὰ σου, ἀπὸ πληγῆς ὀδυνηρῆς Ἰατρεύσω σε, φησὶ Κύριος. αν τῇ τομῇ, καὶ τῇ σπογγιᾷ, καὶ τοῖς αὐστηροτέροις, καὶ τοῖς ἐκλήθη "΄ Σιών.» Ἐπετώθαξε γὰρ αὐτῇ ΤΠ τὰ γειτονεύοντα δ' ἔθνη͵ καὶ τὴν αἰχμαλωσίαν προτιθέντα, καὶ τὴν δουλείαν. « Αὔτη θήραμα ὑμῶν ἐστιν, ὅτι ζητῶν οὐκ ἔστιν αὐτήν.» Ἡνίχα, φησὶ, παρεῖδον αὐτὴν καὶ οὐκ ἐπήμυνον, προὔκειτο τοῖς πολε μοῦσιν αὐτὴν, ὡς θήραμα ἕτοιμον. ᾿Αλλὰ μετὰ" τὴν παιδείαν τῆς δηυλείας αὐτοὺς ἐλευθερώσω, ὥστε ἐπὰνελθεῖν καὶ δείμασθαι τὰς πόλεις, καὶ τὸν ναὸν ἀναστῆσαι, καὶ τὴν κατὰ νόμον ἐν αὐτῷ λατρεΐαν ἐπιτελεῖν. Τοῦτο γὰρ ἔφη " « Καὶ ὃ ναὺς "' κατὰ τὸ κρίμα αὑτοῦ χαθεδεῖται. » Προστίθησι δὲ καὶ ὅδα τῆς εὐπραξίας ἴδια. ὶ ᾿Ψ. Καὶ ἐξελεύσονται ἀκ’ αὐτῶν ἄδοντες", καὶ ρωνἢ καιζόγετων. “Ὑπισχνεῖται δὲ καὶ αὔξην "ἢ τοῦ γένους, καὶ πολυγονίαν. ε« Χεῶ γὰρ αὐτοὺς, φησὶ, καὶ οὐ μὴ σμικρυνθῶσι. ν
id', Pantes hoi phiïoi sou epelathonto "8 sou, ou mē eperōtēsōsi" peri sou," hoti pēgę̄ echthrou hepaisa se. Ou gar echrēsamēn tę̄ synethei makrothymią, alla batheian dedōka tēn tomēn. Touto kai iatros poiei chalepon to pathos theōmxnos. Kai didaskōn tēs timōrias to dikaion, epēgage" «1:deian 3 sterean epi papan adikian sou " dioti eplēthynthēsan hai hamartiai sou ho.» Symphōnei de toutois kai ta hexēs. «t΄. 713. boąs epi to sygtrimma sou? biaion to algos d sou? ᾿Anti tou, sphodrōyn, all᾽ homōs dichchion. «Dia plēthos anomiōn sou, hoti eschysan hai hamartiai sou, epoiēsa 35 soi tauta.» ᾿A peilei de homōs tois epelthousin autois polemiois, kai sphagēn, kai douleian " hoi gar ton thanaton diapepheugotes ē, doulo! tōn nenikēkotōn egenonto. Epimenei de autēn tais chrēstais epangeliais psychagōgōn. id΄. Hoti anoixō" to Iaia sou, apo plēgēs odynērēs Iatreusō se, phēsi Kyrios. an tę̄ tomę̄, kai tę̄ spongią, kai tois austēroterois, kai tois eklēthē "΄ Siōn.» Epetōthaxe gar autę̄ TP ta geitoneuonta d' ethnē͵ kai tēn aichmalōsian protithenta, kai tēn douleian. « Autē thērama hymōn estin, hoti zētōn ouk estin autēn.» Hēnicha, phēsi, pareidon autēn kai ouk epēmynon, proukeito tois pole mousin autēn, hōs thērama hetoimon. ᾿Alla meta" tēn paideian tēs dēuleias autous eleutherōsō, hōste epanelthein kai deimasthai tas poleis, kai ton naon anastēsai, kai tēn kata nomon en autǭ latreïan epitelein. Touto gar ephē " « Kai ho naus "' kata to krima hautou chathedeitai. » Prostithēsi de kai hoda tēs eupraxias idia. i ᾿Ps. Kai exeleusontai ak’ autōn adontes", kai rōnē kaizogetōn. “Hypischneitai de kai auxēn "ē tou genous, kai polygonian. e« Cheō gar autous, phēsi, kai ou mē smikrynthōsi. n
"All your friends have forgotten you; they will not ask after you, for I struck you with an enemy's blow." For I did not use my usual long-suffering, but made a deep incision. A physician also does this when he sees that the illness is severe. And teaching the justice of the punishment he added: "A hard chastisement for all your injustice, because your sins were multiplied." And what follows agrees with this: "Why do you cry out over your wound? Your pain is grievous"; that is, severe, but just all the same. "Because of the multitude of your iniquities, because your sins were strong, I did these things to you." Yet he threatens the enemies who came against them with slaughter and slavery; for those who escaped death became slaves of the victors. He continues to console her with kind promises: "For I will open your [wound]; from a painful blow I will heal you, says the Lord," … with the incision and the sponge and the harsher [remedies] and the … "[because] you were called [scattered], Zion." For the neighbouring nations mocked her, holding out captivity and slavery. "She is your prey, because there is no one who seeks her." When, he says, I overlooked her and did not defend her, she lay before those who made war on her as ready prey. But after the discipline I will free them from slavery, so that they return and build the cities, raise up the temple, and perform in it the worship according to the law. For this he said: "And the temple shall be set according to its judgment." He adds also signs proper to prosperity: "And from them shall come out singers, and the voice of people at play." He promises also the increase and fruitfulness of the race: "For I will multiply them," he says, "and they shall not be diminished."
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χ΄. Καὶ εἰσελεύσονται, φησὶν, οἱ υἱοὶ αὐτῶν, ὡς τὸ πρότερον, καὶ τὰ μαρτύρια "" αὐτῶν κατὰ πρόσωπδ» μου ἀρϑωθέσονται"δ, Τὰ μαρτύρια ὃ Σύρος συναφωγὰς ἡρμήνευσε. «Καὶ ἐπισκέψομαι ἐπὶ πάντας τοὺς θλίδοντας αὐτούς. ν
ch΄. Kai eiseleusontai, phēsin, hoi huioi autōn, hōs to proteron, kai ta martyria "" autōn kata prosōpd» mou arϑōthesontai"d, Ta martyria ho Syros synaphōgas hērmēneuse. «Kai episkepsomai epi pantas tous thlidontas autous. n
"And their sons," he says, "shall come in as before, and their testimonies shall be set upright before me." The Syrian rendered "testimonies" as "assemblies." "And I will visit all who afflict them."
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χα΄. Καὶ "' ἔσονται ἰσχυρότεροι αὑτῶν ἐπ᾽ αὐτέρους δὲ τούτων Μήδους καὶ Πέρσας " οὗτοι γὰρ αὐτῶν τὴν σωτηρίαν 5 κατέλυσαν. « Καὶ ὁ ἄρχων αὐτοῦ ἐξ αὐτοῦ ἐξελεύσεται. » Κατὰ τὸν τῆς αἰχμα- λωσίας καιρὸν, ἄρχοντα τῶν Βαδυλωνίων εἶχον τὸν βασιλέα. Μετὰ δὲ τὴν ἐπάνοδον, πρῶτον μὲν ἔσχον τὸν Ζοροδάδελ, καὶ τὸν τοῦ Ἰωπεδὲχ υἱόν " - μετὰ δὲ καῦτα, ὑπὸ τῶν ἀρχιερέων ἰθύνοντο. « Ὅτι τίς ἐστιν οὗτος, ὃς ἔδωκε τὴν καρδίαν αὐτοῦ ἐπιστρέψαι πρός με; φησὶ Κύριος. » Τοῦτο καὶ ἀλλαχοῦ φησιν" Ἔρωτήσατε γενεὰς τὰς γενομένας προτέρας ὑμῶν, τίς ἐπίστευσε Κυρίῳ, καὶ κατῃσχύνθη. Εἶτα τῇ τοῦ Θεοῦ ὀργῇ τὰ συμθδεδηχότα αὐτοῖς ἀνατίθησιν ἀλγεινά - καὶ δεικνὺς αὐτῆς τὸ δίκαιον, ἐπάγει" « Ἐπ᾿ ἀσεδεῖς ἥξει 9,» Διδάσκων δὲ καὶ τὸ δυνατὸν, ἐπιφέρει " κδ, Οὐ μὴ ἀποστραρῇ ὀργὴ θυμοῦ Κυρίου, ἕως ἂν ποιήσῃ, καὶ ἕως οὗ "'" πληρώσῃ δ ἐγχείδῆμα καρδίας αὑτοῦ. Τῇ γὰρ βουλῇ αὐτοῦ τίς ῦ ἀνθέστηκε; Τὴν ἀπιστίαν αὐτῶν ἐλέγχων, ε Ἐπ’ ἐσχάτων, φησὶ, τῶν ἡμερῶν γνώσεσθε αὑτά.» Ἐπειδὴ τοὺς λόγους "5 οὐ πιστεύετε, δι᾽ αὐτῶν μαθέσεσθε τῶν πραγμάτων τῆς πείρας.
cha΄. Kai "' esontai ischyroteroi hautōn ep᾽ auterous de toutōn Mēdous kai Persas " houtoi gar autōn tēn sōtērian 5 katelysan. « Kai ho archōn autou ex autou exeleusetai. » Kata ton tēs aichma- lōsias kairon, archonta tōn Badylōniōn eichon ton basilea. Meta de tēn epanodon, prōton men eschon ton Zorodadel, kai ton tou Iōpedech huion " - meta de kauta, hypo tōn archiereōn ithynonto. « Hoti tis estin houtos, hos edōke tēn kardian autou epistrepsai pros me? phēsi Kyrios. » Touto kai allachou phēsin" Erōtēsate geneas tas genomenas proteras hymōn, tis episteuse Kyriǭ, kai katę̄schynthē. Eita tę̄ tou Theou orgę̄ ta symthdedēchota autois anatithēsin algeina - kai deiknys autēs to dikaion, epagei" « Ep᾿ asedeis hēxei 9,» Didaskōn de kai to dynaton, epipherei " kd, Ou mē apostrarę̄ orgē thymou Kyriou, heōs an poiēsę̄, kai heōs hou "'" plērōsę̄ d encheidēma kardias hautou. Tę̄ gar boulę̄ autou tis y anthestēke? Tēn apistian autōn elenchōn, e Ep’ eschatōn, phēsi, tōn hēmerōn gnōsesthe hauta.» Epeidē tous logous "5 ou pisteuete, di᾽ autōn mathesesthe tōn pragmatōn tēs peiras.
"And their strong ones shall be over them …" … [stronger] than these were the Medes and Persians, for these destroyed their power. "And their ruler shall come from among them." At the time of the captivity they had as ruler the king of the Babylonians; after the return they had first Zerubbabel and the son of Jozadak, and after them they were governed by the high priests. "For who is this who has given his heart to return to me? says the Lord." He says this elsewhere too: Look at the generations before you: who believed in the Lord and was put to shame? Then he ascribes the painful things that befell them to God's wrath, and showing that it is just, he adds: "It will come upon the ungodly." Teaching also its power, he adds: "The anger of the Lord's wrath will not turn back until he does it and until he fulfils the purpose of his heart." For who has withstood his will? Refuting their unbelief: "In the last days," he says, "you will understand them." Since you do not believe the words, you will learn by the experience of the events themselves.
Chapter 31
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᾿ἈΑναμίξας δὲ πάλιν τὰ θυμήρη τοῖς σκυθρωποῖς, τὴν τούτων αἰτίαν διδάσκει. β΄. Οὕτως εἶπε Κύριος -" Εὗρον δ᾽ θερμὸν ἐν ἐρήμῳ, μετὰ ὀλωλότων ἐν μακαίρᾳ πορευομέγους ἐν σπουδαῖς Ἰσραή.Δ. Τὸ θερμὸν δ καὶ ὁ Σύρος καὶ ὁ Ἑ δραῖος οἰκτιρμὸν τεθείκασιν " ἔχει δέ τινα πρὸς τοῦτο συγγένειαν καὶ ἡ ἑρμηνεία τῆς ᾿Ελλάδος φωνῇς " ὑποθερμαινόμενος γάρ τις χαυνοῦται εἰς ἔλεον “ ἔρημον δὲ καλεῖ τὴν Βαδυλῶνα " καὶ διδάσκει ὅτι ἐκεῖ δουλεύοντας ᾧχτειρεν ὁ Δεσπότης. Συμφωνεῖ δὲ καὶ δ τῇ Σύρου ἑρμηνείᾳ καὶ τὰ ἑξῆς.
᾿AAnamixas de palin ta thymērē tois skythrōpois, tēn toutōn aitian didaskei. b΄. Houtōs eipe Kyrios -" Heuron d᾽ thermon en erēmǭ, meta olōlotōn en makairą poreuomegous en spoudais Israē.D. To thermon d kai ho Syros kai ho He draios oiktirmon tetheikasin " echei de tina pros touto syngeneian kai hē hermēneia tēs ᾿Ellados phōnę̄s " hypothermainomenos gar tis chaunoutai eis eleon “ erēmon de kalei tēn Badylōna " kai didaskei hoti ekei douleuontas hǭchteiren ho Despotēs. Symphōnei de kai d tę̄ Syrou hermēneią kai ta hexēs.
Having again mixed the pleasing things with the gloomy, he teaches their cause. "Thus says the Lord: I found warmth in the wilderness with those who perished by the sword, going in haste, Israel." For "warmth" both the Syrian and the Hebrew have put "compassion"; and the rendering in the Greek tongue too has a certain kinship with this, for someone who is warmed is softened to pity. By "wilderness" he means Babylon, and he teaches that the Master pitied them while they were slaves there. What follows also agrees with the Syrian's rendering.
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γ΄. ᾿Αγάπησιν αἰωνίαν ἠγάπησὰά σε" διὰ τοῦτο εἴλκυσά σε εἰς οἰκτείρημα. Οὐκ ὃ σὸς, φησὶ, τρόπος αἴτιός σοι τῆς σωτηρίας 57 ἀλλ᾽ ὁ ἐμὸς ἕλεος, Προλέγει δὲ, ὅτι πάλιν χορεύσουσι τυμπάνοις κεχρημένοι, καὶ τοῖς ἄλλοις ὀργάνοις, καὶ φυτουργίας φροντίσουσι, καὶ τὰς θείας ἐπιτελέσουσιν δ᾽ ἑορτάς. Προλέγει καὶ τὴν ἕνωσιν τῶν φυλῶν.
g΄. ᾿Agapēsin aiōnian ēgapēsaa se" dia touto eilkysa se eis oikteirēma. Ouk ho sos, phēsi, tropos aitios soi tēs sōtērias 57 all᾽ ho emos heleos, Prolegei de, hoti palin choreusousi tympanois kechrēmenoi, kai tois allois organois, kai phytourgias phrontisousi, kai tas theias epitelesousin d᾽ heortas. Prolegei kai tēn henōsin tōn phylōn.
"With an everlasting love I have loved you; therefore I have drawn you into compassion." Not your conduct, he says, is the cause of your salvation, but my mercy. He foretells that they will again dance with timbrels and other instruments, will take care of planting, and will celebrate the divine feasts. He foretells also the union of the tribes.
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ς΄. Ὅτι ἔστιν ἡμέρα κλήσεως" ἀπολογουμένου“ ἐν ὄρεσιν Ἑφραϊμ' Ἀγάστητε, καὶ ἀγαδῶμεν" εἰς Σιὼν, πρὸς Κύριον τὸν Θεὸν ἡμῶν ".. Οὗτοι γὰρ, οἱ πάλαι ταῖς δαμάλεσι λατρεύοντες, ὑπὲρ τῶν προτέρων ἁμαρτημάτων ἀπολογήσονται, καὶ εἰς τὴν Σιὼν ᾿“δραμοῦνται, καὶ τὸν τῶν ὅλων Θεὸν χυνήσουσι. Παρακελεύεται δὲ αὑτοῖς, τὸν μὲν θεὸν ἀνυμνεῖν μετ᾽ εὐφροσύνης, κατὰ δὲ τῶν “ξιτονενόντων ἐθνῶν μέγα φρονεῖν. Τοῦτο γὰρ λέγει " τίσατε ἐπὶ κεφαλὴν ἐθνῶν. » Καὶ δηλώσατε διὰ τούτου τὴν θείαν ἐπικουρίαν, Λέγει δὲ καὶ τὸν «ἧς ἐπανόδου καιρόν.
s΄. Hoti estin hēmera klēseōs" apologoumenou“ en oresin Hephraïm' Agastēte, kai agadōmen" eis Siōn, pros Kyrion ton Theon hēmōn ".. Houtoi gar, hoi palai tais damalesi latreuontes, hyper tōn proterōn hamartēmatōn apologēsontai, kai eis tēn Siōn ᾿“dramountai, kai ton tōn holōn Theon chynēsousi. Parakeleuetai de hautois, ton men theon anymnein met᾽ euphrosynēs, kata de tōn “xitonenontōn ethnōn mega phronein. Touto gar legei " tisate epi kephalēn ethnōn. » Kai dēlōsate dia toutou tēn theian epikourian, Legei de kai ton «hēs epanodou kairon.
"For there is a day of calling of those who plead their defence on the mountains of Ephraim: Arise, and let us go up to Zion, to the Lord our God." For these, who of old worshipped the heifers, will make their defence for their former sins, will run to Zion, and will worship the God of all. He bids them hymn God with gladness and hold their heads high against the neighbouring nations. For this is what he says: "[Rejoice … and] shout over the head of the nations." And make known by this the divine help. He states also the time of the return.
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η΄. Συνγάξω γὰρ αὑτοὺς, φησὶν, ἐν ἑορτῇ Φασὲχ 5 ἀπ' ἐσχάτου τῆς γῆς. Τὸ δὲ Φασὲκ τὸ Πάσκα ἑρμηνεύεται τῇ Ἑλλάδι φωνῇ. Καὶ τὸ πλῆθο:; αὐτῶν σημαίνων “ « Ἐν" αὐτοῖς, φησὶ, χωλὸς καὶ τυφλὸς, ἔγκυος καὶ τίκτουσα, ὁμοθυμαδὸν ἐκκλησία μεγάλη. ν Ἐν γὰρ ταῖς πολυανθρώποις πόλεσι πάντα ἔστιν εὑρεῖν τὰ ταιαῦτα. ᾿Αναμιμνήσκει δὲ καὶ τοῦ τῆς αἰχμαλωσίας κλαυθμοῦ - καὶ προλέγει τῆς ἐπανόδου τὴν θυμηδίαν, καὶ τὰς κατὰ τὴν ὅδοιπορίαν ψυχαγωγίας. ε Ἐν παρακλήσει γὰρ, φησὶν, ἀνάξω αὐτοὺς, αὐλίζων “6 ἐπὶ διορυγὰς ὑδάτων, ἐν Ὁ ὁδῷ εὐθείᾳ," καὶ οὐ μὴ πλανηθῶσιν ἔτι "5 ἐν αὐτῇ.» Καὶ τὴν αἰτίαν τῆς κηδεμονίας δεικνὺς ἐπήγαγεν ᾿" «Ὅτι ἐγενόμην τῷ Ἰσραὴλ εἰς πατέρα, καὶ Ἐφραῖμ πρωτότοκός μού ἔστιν. ν Ἐφραῖμ οὗ τὸν τοῦ Ἰωτὴφ καλεῖ υἱὸν, ἀλλὰ τὰς δέκα φυλάς " ἐν αὐταῖς δὲ ἦν Ῥουθὴν ὁ πρωτότοκος, καὶ Συμεὼν ὁ δεύτερος. Ἔκαλοῦντο ὃὲ Ἐφραΐμ αἱ δέκα φυλαὶ, ἐπειδὴ τὰ βασίλεια ἐν τῷ κλήρῳ τοῦ Ἐφραῖ, ᾧκοδόμητο, Καὶ καθάπερ νῦν ἀπὸ τῆς Ῥωμαίων πόλεως: Ῥωμαῖοι πάντες ὀνομαζόμεθα" οὕτως ἀπὸ τοῦ Ἐφραΐμ προύηγορξύοντο τηνικαῦτα αἱ δέκα φυλαί, Ταῦτα δὲ καὶ ἐν τοῖς ἔθνεσι κηρυχθῆναι κελεύει, καὶ μηνυθῆναι πᾶσι τοῦ λαοῦ τὴν ἐπάνοδον " ἐγένετο δὲ οὐ διὰ λόγων τὸ κήρυγμα, ἀλλ᾽ ἤκουον πάντες 5", γεγωνότερον τῶν πραγμάτων βοώντων. Ὑπισχνεῖται δὲ καὶ γῆς εὖκαρπίαν, καὶ κτηνῶν πολυγονίαν, καὶ ψυχῆς “' εὐοἱδ', Μεθύσω τὴν ψυχὴν τῶν ἱερέων, τῶν υἱῶν Αευΐ, ἀντὶ τοῦ, ἀγαθῶν ἐμπλήσω παντοδαπῶν " τοῦτο γὰρ δηλοῖ καὶ τὰ ἐπαγόμενα. ε Καὶ ὁ λαός μου τῶν ἀγαθῶν ἐμπλησθήσεται, φησὶ Κύριος. ν»
ē΄. Syngaxō gar hautous, phēsin, en heortę̄ Phasech 5 ap' eschatou tēs gēs. To de Phasek to Paska hermēneuetai tę̄ Helladi phōnę̄. Kai to plētho:? autōn sēmainōn “ « En" autois, phēsi, chōlos kai typhlos, enkyos kai tiktousa, homothymadon ekklēsia megalē. n En gar tais polyanthrōpois polesi panta estin heurein ta taiauta. ᾿Anamimnēskei de kai tou tēs aichmalōsias klauthmou - kai prolegei tēs epanodou tēn thymēdian, kai tas kata tēn hodoiporian psychagōgias. e En paraklēsei gar, phēsin, anaxō autous, aulizōn “6 epi diorygas hydatōn, en Ho hodǭ eutheią," kai ou mē planēthōsin eti "5 en autę̄.» Kai tēn aitian tēs kēdemonias deiknys epēgagen ᾿" «Hoti egenomēn tǭ Israēl eis patera, kai Ephraim prōtotokos mou estin. n Ephraim hou ton tou Iōtēph kalei huion, alla tas deka phylas " en autais de ēn Rhouthēn ho prōtotokos, kai Symeōn ho deuteros. Ekalounto hoe Ephraïm hai deka phylai, epeidē ta basileia en tǭ klērǭ tou Ephrai, hǭkodomēto, Kai kathaper nyn apo tēs Rhōmaiōn poleōs: Rhōmaioi pantes onomazometha" houtōs apo tou Ephraïm prouēgorxyonto tēnikauta hai deka phylai, Tauta de kai en tois ethnesi kērychthēnai keleuei, kai mēnythēnai pasi tou laou tēn epanodon " egeneto de ou dia logōn to kērygma, all᾽ ēkouon pantes 5", gegōnoteron tōn pragmatōn boōntōn. Hypischneitai de kai gēs eukarpian, kai ktēnōn polygonian, kai psychēs “' euoid', Methysō tēn psychēn tōn hiereōn, tōn huiōn Aeuï, anti tou, agathōn emplēsō pantodapōn " touto gar dēloi kai ta epagomena. e Kai ho laos mou tōn agathōn emplēsthēsetai, phēsi Kyrios. n»
"For I will gather them," he says, "at the feast of Phasek from the end of the earth." Phasek is rendered Pascha in the Greek tongue. And indicating their multitude: "Among them," he says, "the lame and the blind, the woman with child and the woman giving birth, together a great assembly." For in populous cities all such people are to be found. He recalls also the weeping of the captivity, and foretells the joy of the return and the comforts along the road: "For with consolation," he says, "I will lead them up, making them camp by channels of water, on a straight road, and they shall no longer go astray on it." And showing the cause of his care, he added: "For I have become a father to Israel, and Ephraim is my firstborn." By Ephraim he does not mean Joseph's son but the ten tribes; among them was Reuben the firstborn, and Simeon the second. The ten tribes were called Ephraim because the palace had been built in Ephraim's lot. And just as we are all now called Romans from the city of Rome, so the ten tribes were then named from Ephraim. He commands these things to be proclaimed among the nations too, and the people's return to be announced to all. The proclamation did not come through words: all heard it, because the events cried out more loudly. He promises also the fruitfulness of the land, the increase of cattle, and gladness of soul. "I will make drunk the soul of the priests, the sons of Levi," that is, I will fill them with good things of every kind; what follows shows this too: "And my people shall be filled with my good things, says the Lord."
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ιε΄. Οὕτως εἶπε. Κύριος " Φωνὴ ἐν 'Ραμᾷ ἠκούσθη. θρῆνος 5, καὶ κλαυθμὸς, καὶ ὀδυρμός ' Ῥαχὴ.1 ἀποκχιλωιομέγη 1" ἐπὶ τοὺς υἱοὺς 1" αὖτῆς", καὶ οὐκ υἱοῖς αὑεῆς, ἔτι οὐκ εἰσίν. Καὶ ἡ Ῥαμὰ τῆς Βενιαμέτιδος ἣν φυλῆς “καὶ τῆς Ῥαχὴλ ὁ τάφος ἐν τῷ ἐπξοδρόμῳ ἐστὶ Χαφραθὰ 7", τοῦ ἐλθεῖν εἰς Ἐφραθά, Καὶ τέλος μὲν ἔλαδεν ἡ προφητεία ἐπὶ Ἡ ρώδου τοῦ πρώτου - οὗτος γὰρ ἀνεῖλς τὰ βρέφη, συναναιρήσειν ἐλπίζων τὸν γεννηθέντα Σωτῆρα. Τέθεικε δὲ ταῦτα ὁ προφήτης μεταξὺ τῆς τῶν ἀγαθῶν ἐπαγγελίας " διδάσκων, ὅτι τὸ ἀληθῶς ἀγαθὸν, καὶ τὸ τῆς σωτηρίας κεφάλαιον, τοῦ Κυρίου καὶ Σωτῆρος ἡμῶν ἡ κατὰ σάρκα γέννησις, δι᾽ ἣν ὑπέμεινε τὰ βρέφη τὴν ἄδικον ἐκείνην σφαγήν.
ie΄. Houtōs eipe. Kyrios " Phōnē en 'Ramą ēkousthē. thrēnos 5, kai klauthmos, kai odyrmos ' Rhachē.1 apokchilōiomegē 1" epi tous huious 1" autēs", kai ouk huiois haueēs, eti ouk eisin. Kai hē Rhama tēs Beniametidos hēn phylēs “kai tēs Rhachēl ho taphos en tǭ epxodromǭ esti Chaphratha 7", tou elthein eis Ephratha, Kai telos men eladen hē prophēteia epi Hē rōdou tou prōtou - houtos gar aneils ta brephē, synanairēsein elpizōn ton gennēthenta Sōtēra. Tetheike de tauta ho prophētēs metaxy tēs tōn agathōn epangelias " didaskōn, hoti to alēthōs agathon, kai to tēs sōtērias kephalaion, tou Kyriou kai Sōtēros hēmōn hē kata sarka gennēsis, di᾽ hēn hypemeine ta brephē tēn adikon ekeinēn sphagēn.
"Thus says the Lord: A voice was heard in Ramah, of lamentation and weeping and mourning; Rachel weeping for her sons, and she would not stop for her sons, because they are no more." Ramah belonged to the tribe of Benjamin, and Rachel's tomb is on the racecourse of Chabratha, on the way to Ephrath. The prophecy received its fulfilment under Herod the first: he killed the infants, hoping to kill the Saviour who had been born along with them. The prophet set this in the middle of the promise of good things, teaching that the truly good thing and the sum of salvation is the birth according to the flesh of our Lord and Saviour, for whose sake the infants suffered that unjust slaughter.
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ις΄. Τάδε «1έγει Κύριος" Διαλειπέτω 15 ἡ φωνή σου ἀπὸ κχιλαυθμοῦ, καὶ οἱ ὀρθαλμοί σου ἀπὸ δακρύων" ὅτι ἔστι μισθὸς τοῖς σοῖς ἔργοις, φησὶ Κύριος, καὶ ἐπιστρέψουσιν οἱ υἱοὶ αὑτῶν "" εἰς "8 τὰ ὄρη "" αὑτῶν. Καὶ διδάσκων ποίων ἔργων ὑπιλῶνι μετάνοιαν. ΄ τη. ᾿Ακούων ἤκουσα ἜἬφραῖμ ὀδυρομένου. Διδάσκει δὲ καὶ τίσιν ἐκέχρητο λόγοις" «ε Ἑπαίδευσάς με, Κύριε, καὶ οὐκ" ἐπαιδεύθην " ὥσπερ μόσχος οὐκ ἐδιδάχθην. ν Τοῦτο καὶ ὁ προφήτης ἐν τοῖς πρόσθεν εἴρηκεν" ε« Ἐμαστέγωπας αὐτοὺς, καὶ οὐκ ἐπόνεσαν " συνετέλεσας αὐτοὺς, καὶ οὐκ ἠθέλησαν δέξασθαι παιδείαν. » Καὶ Ὡσηὲ δὲ ὁ προφήτης φητίν 5". « Ἐφραῖμ Ὁ πᾶιη. » φησὶ, καὶ οὐ δέχεται τὸν τοῦ νόμου ζυγόν. Καὶ πάλιν" « Ἐγένετο Ἐφραῖμ, ὡς παροιστρῶσα "5 δάμαλις. ν Τίθησι δὲ καὶ ἅπερ ποτνιώμενος ἔλεγεν" « ᾿Ἐπίστρεψόν μεῦν, Κύριε, καὶ ἐπιστρέψω " ὅτι σὺ Κύριος" ὁ Θεός μον εἴ. ν Σοῦ γὰρ μὴ θέλοντος, οὐκ ἀπαλλαγή- ᾿ σομαι 8' τῆς δουλείας. ιθι, “Ὅτι ὕστερον 51 αἰχμαλωσίας μου μετεἐπὶ μηρὸν, καὶ ἐστέναξα ἐξ ἡμέραις αἰσχύνης μου. Μετὰ τὴν πεῖραν τῶν κακῶν, εἰς αἴσθησιν ἶλθε "᾽ τῆς ἁμαρτίας. Τοῦτο καὶ ὁ μακάριος Δαδὶδ εἶπε’ « Πρὸ τοῦ με ταπεινωθῆναι, ἐγὼ ἐπλημμέλησα " διὰ τοῦτο τὸ λόγιόν σου ἐφύλαξα. ν Καὶ πάλιν᾽ ε᾿Αγαθόν μοι, ὅτι ἐτα πείνυυσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου. » Τὺ δὲ πατάσσειν τὸν μηρὸν, τῶν ὀδυνομένων καὶ μεταμελουμένων ἴδιον. « Καί γε ἐκ νεότητός μου. ν» “Ανωϑεν γὰρ καὶ ἐξ ἀρχῆς παρα" βαίνων σου τὰς ἐντολὰς διετέλεσα. Δείκνυσι δὲ καὶ τὴν φιλανθρωπίαν ὁ Δεσπότης, καί φησιν "
is΄. Tade «1egei Kyrios" Dialeipetō 15 hē phōnē sou apo kchilauthmou, kai hoi orthalmoi sou apo dakryōn" hoti esti misthos tois sois ergois, phēsi Kyrios, kai epistrepsousin hoi huioi hautōn "" eis "8 ta orē "" hautōn. Kai didaskōn poiōn ergōn hypilōni metanoian. ΄ tē. ᾿Akouōn ēkousa EĒphraim odyromenou. Didaskei de kai tisin ekechrēto logois" «e Hepaideusas me, Kyrie, kai ouk" epaideuthēn " hōsper moschos ouk edidachthēn. n Touto kai ho prophētēs en tois prosthen eirēken" e« Emastegōpas autous, kai ouk eponesan " synetelesas autous, kai ouk ēthelēsan dexasthai paideian. » Kai Hōsēe de ho prophētēs phētin 5". « Ephraim Ho paiē. » phēsi, kai ou dechetai ton tou nomou zygon. Kai palin" « Egeneto Ephraim, hōs paroistrōsa "5 damalis. n Tithēsi de kai haper potniōmenos elegen" « ᾿Epistrepson meun, Kyrie, kai epistrepsō " hoti sy Kyrios" ho Theos mon ei. n Sou gar mē thelontos, ouk apallagē- ᾿ somai 8' tēs douleias. ithi, “Hoti hysteron 51 aichmalōsias mou meteepi mēron, kai estenaxa ex hēmerais aischynēs mou. Meta tēn peiran tōn kakōn, eis aisthēsin ilthe "᾽ tēs hamartias. Touto kai ho makarios Dadid eipe’ « Pro tou me tapeinōthēnai, egō eplēmmelēsa " dia touto to logion sou ephylaxa. n Kai palin᾽ e᾿Agathon moi, hoti eta peinyysas me, hopōs an mathō ta dikaiōmata sou. » Ty de patassein ton mēron, tōn odynomenōn kai metameloumenōn idion. « Kai ge ek neotētos mou. n» “Anōϑen gar kai ex archēs para" bainōn sou tas entolas dietelesa. Deiknysi de kai tēn philanthrōpian ho Despotēs, kai phēsin "
"Thus says the Lord: Let your voice cease from weeping, and your eyes from tears; for there is a reward for your works, says the Lord, and their sons shall return to their own mountains." And teaching for what kind of works … repentance. "I have surely heard Ephraim lamenting." He teaches also what words he used: "You chastened me, Lord, and I was not trained; like a calf I was not taught." The prophet said this earlier too: "You scourged them, and they felt no pain; you consumed them, and they would not receive discipline." And Hosea the prophet says: "Ephraim …," and he does not accept the yoke of the law. And again: "Ephraim became like a goaded heifer." He sets down also what he said in his supplication: "Turn me, Lord, and I shall turn; for you are the Lord my God." For unless you will it, I shall not be freed from slavery. "For after my captivity I repented, and [after I understood, I struck] my thigh, and groaned for the days of my shame." After the experience of evils he came to an awareness of his sin. The blessed David said this too: "Before I was humbled I went astray; therefore I kept your word"; and again: "It is good for me that you humbled me, so that I might learn your statutes." Striking the thigh is proper to those who are in pain and repenting. "And indeed from my youth": for from the first and from the beginning I have gone on transgressing your commandments. The Master, for his part, shows his love for humankind and says:
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χ'. Εἰ93 υἱὸς ἀγαπητὸς ἐμοὶ ᾿Εφραῖμ, εἰ παιδίον ἐντρυφῶν. ᾿Αντὶ τοῦ, τρυφερὸν, καὶ ἐπίχαρι" ε" ἐπιμένεις, φησὶ, ταύτῃ χρώμενος τῇ διαθέσει, καὶ τῆς ἐμῆς μεμνημένος κηδεμονίας, τῶν ἀγαθῶν ἀπολαύσεις - τὴν γὰρ ὑπόσχεσιν ἐντέθειχε τοῖς "ὁ ἑξῆς. « Ὅτι ἀνθ᾽ "5 ὧν οἱ λόγοι μου ἐν αὐτῷ εἰσι, μνείᾳ ᾽α μνησθήσομαι αὐτοῦ ἔτι"". » Ἐπειδὴ μεταμελείᾳ κχέχρηται, καὶ τῶν ἐμῶν ἐντολῶν ἀνημονεύει, τῆς παρ᾽ ἐμοῦ τεύξεται προμηθείας. « Διὰ τοῦτο γὰρ, - φησὶν, (: ἐπισκέψομαι "" αὐτὸν, ἐλεῶν ἐλεήσω αὐτόν. » Εἶτα παρακελεύεται τοῖς τῆς μετανοίας κεχρῆσθαι φαρ-
ch'. Ei93 huios agapētos emoi ᾿Ephraim, ei paidion entryphōn. ᾿Anti tou, trypheron, kai epichari" e" epimeneis, phēsi, tautę̄ chrōmenos tę̄ diathesei, kai tēs emēs memnēmenos kēdemonias, tōn agathōn apolauseis - tēn gar hyposchesin entetheiche tois "ho hexēs. « Hoti anth᾽ "5 hōn hoi logoi mou en autǭ eisi, mneią ᾽a mnēsthēsomai autou eti"". » Epeidē metameleią kchechrētai, kai tōn emōn entolōn anēmoneuei, tēs par᾽ emou teuxetai promētheias. « Dia touto gar, - phēsin, (: episkepsomai "" auton, eleōn eleēsō auton. » Eita parakeleuetai tois tēs metanoias kechrēsthai phar-
"Ephraim is a beloved son to me, a pampered child"; that is, tender and charming. If you continue, he says, in this disposition and remember my care, you will enjoy good things; for he has placed the promise in what follows: "Because my words are in him, I will surely remember him still." Since he has repented and remembers my commandments, he will obtain my providence. "For this reason," he says, "I will visit him; I will surely have mercy on him." Then he urges them to use the remedies of repentance:
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χα’. Στῆσον σεαυτὴν σιονεῖμ 5. Τὸ σιογεὶμ ὁ Σύρος σημεῖα ἡρμήνευσεν" ἀντὶ τόῦ, ἐπισημήνασθαι ἔδει, τίνας μὲν ἐκ τῆς παρανομίας ἐδρέψω καρποὺς, ποίων δέ σοι ἀγαθῶν μεταμέλεια γεγένηται πρόξενος. Διὰ τοῦτο καὶ τῇ αὐθαιρέτῳ παιδείᾳ κεχρῖ,σθαι παρεγγυᾷ. « Ποίησον ' σεαυτῇ τιμωρίαν, δὸς " τὴν καρδίαν σου εἰς τοὺς ὥμονυς ὅ σου. ν ᾿Αντὶ τοῦ, Ἐπίθες σεαυτῇ " τὸ φορτίον τῆς μετανοίας. Ἐπίμεινον οἷς προείλου ὃ καλῶς" τοῦτο γὰρ ἐπήγαγεν, ε ᾿Οδὸν Ἀν" πεπόρευσαι. ν Εἶτα παρακελεύεται αὐτῇ ἀναστρέψαι, καὶ εἰς 1 τὰς οἰκείας πόλεις ἐπανελθεῖν, καὶ μὴ καταλιπεῖν τὸ πένθος. « ᾿Απόστρεψον γὰρ, φηδὶν, εἰς τὰς πόλεις σου πενθοῦσα ". » Οὐκ ἐναντίον δὲ τῇ Αια εὐφροσύνῃ τὸ τοιοῦτον πένῃος. Χρὴ γὰρ ἡμᾶς, καὶ τῶν ἀγαθῶν ἀπολαύοντας, τῶν οἰκείων μεμνῆτθαι παραπτωμάτων, καὶ ταῦτα θρηνεῖν. χϑ΄. Ἕως πότε ἀποστρέψεις " θυγάτηρ ἡτιμωμένη "- ὅτε "' ἔχτισέ σε 'ν Κύριος εἰς σωτηρίαν, εἰς χαταύὕύτευσιν καινὴν, ἐν τῇ σωτηρίᾳ περιδλεύσονται ἄνϑρωποι. "Ἔδειξεν ἐνταῦθα σαφῶς καὶ τῆς ἀναχλήσεως τὴν αἰτίαν" τὴν γὰρ καινὴν χαταοἱ ἐξ αὐτῆς βλαστήσαντες ἀπόστολοι τῇ οἰκουμένῃ προσήνεγκαν᾽ καὶ τοῦτο σαφῶς ὁ προφηϑοχὸς ἔφη ἡόγος. « Ἔν τῇ σωτηρίᾳ περτελεύσονται ἄνθρωποι. » Οὗτοι γὰρ τὰ ἔθνη περινοστήσαντες, τὴν σωτηρίαν αὑτοῖς διὰ τῆς θέογνωσίας προσήνεγκαν. Εἶτα πάλιν τὰ μετὰ τὴν ἐπάνοδον ἀγαθὰ προαγορεύει, καὶ τὴν ἐντεῦθεν φυομένην εὐφρηγσύνην. Τὸ δὲ, « Σπερῶ ἐπὶ "Ὁ τὸν οἶκον Ἰσραὴλ, καὶ ἐπὶ τὸν οἶκον Ἰούδα, ἀπέρμα ἀνθρώπων, καὶ σπέρμα κτηνῶν,» τὸ πλῆθος σημαίνει,
cha’. Stēson seautēn sioneim 5. To siogeim ho Syros sēmeia hērmēneusen" anti tou, episēmēnasthai edei, tinas men ek tēs paranomias edrepsō karpous, poiōn de soi agathōn metameleia gegenētai proxenos. Dia touto kai tę̄ authairetǭ paideią kechri,sthai parengyą. « Poiēson ' seautę̄ timōrian, dos " tēn kardian sou eis tous hōmonys ho sou. n ᾿Anti tou, Epithes seautę̄ " to phortion tēs metanoias. Epimeinon hois proeilou ho kalōs" touto gar epēgagen, e ᾿Odon An" peporeusai. n Eita parakeleuetai autę̄ anastrepsai, kai eis 1 tas oikeias poleis epanelthein, kai mē katalipein to penthos. « ᾿Apostrepson gar, phēdin, eis tas poleis sou penthousa ". » Ouk enantion de tę̄ Aia euphrosynę̄ to toiouton penę̄os. Chrē gar hēmas, kai tōn agathōn apolauontas, tōn oikeiōn memnētthai paraptōmatōn, kai tauta thrēnein. chϑ΄. Heōs pote apostrepseis " thygatēr hētimōmenē "- hote "' echtise se 'n Kyrios eis sōtērian, eis chatauyyteusin kainēn, en tę̄ sōtērią peridleusontai anϑrōpoi. "Edeixen entautha saphōs kai tēs anachlēseōs tēn aitian" tēn gar kainēn chataoi ex autēs blastēsantes apostoloi tę̄ oikoumenę̄ prosēnenkan᾽ kai touto saphōs ho prophēϑochos ephē hēogos. « En tę̄ sōtērią perteleusontai anthrōpoi. » Houtoi gar ta ethnē perinostēsantes, tēn sōtērian hautois dia tēs theognōsias prosēnenkan. Eita palin ta meta tēn epanodon agatha proagoreuei, kai tēn enteuthen phyomenēn euphrēgsynēn. To de, « Sperō epi "Ho ton oikon Israēl, kai epi ton oikon Iouda, aperma anthrōpōn, kai sperma ktēnōn,» to plēthos sēmainei,
"Set up for yourself sioneim." The Syrian rendered sioneim as "signs"; that is, you ought to mark what fruits you have reaped from transgression and of what good things repentance has become the cause for you. Therefore he urges her to use voluntary discipline also: "Make for yourself punishment; set your heart on your shoulders"; that is, put on yourself the burden of repentance. Hold fast to what you have rightly chosen; for he added this: "the road you have travelled." Then he bids her turn back, return to her own cities, and not leave off mourning: "Return," he says, "[virgin of Israel,] to your cities, mourning." Such mourning is not opposed to joy. For even while we enjoy good things we ought to remember our own offences and lament them. "How long will you turn away, dishonoured daughter? For the Lord has created [salvation] for a new planting; in salvation men shall go about." Here he has clearly shown the cause of the recall too: for the new planting … the apostles who sprang from her brought to the world; and the prophetic word said this clearly: "In salvation men shall go about." For they went round the nations and brought them salvation through the knowledge of God. Then again … he foretells the good things after the return and the gladness that springs from it. "I will sow the house of Israel and the house of Judah with the seed of men and the seed of cattle" signifies the multitude.
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.κθ', λ΄, Ἐν ταῖς ἡμέραις ἐκείναις, φησὶν, οὐ μὴ εἴπωσιν, οἱ πατέρες ἔφαγον ὄμφακα, καὶ οἱ στος ἐν τῇ ἁμαρτίᾳ αὑτοῦ ἀποθανεῖται, καὶ τοῦ φαγόντος." τὸν ὄμφακα αἱμωδιάσουσιν οἱ ὀδόντες αὐτοῦ. Τοῦτο σαφέστερον καὶ διὰ τοῦ θεσπεσίου Ἐζεκιὴλ ὁ Δεσπότης, καὶ ἡμεῖς δὲ διὰ πλειόνων τὴν ἑρμηνείαν ἐποιησάμεθα. Ὃ δὲ λέγεῖ, τοιθῦτόν ἐστιν Ὥσπερ οὐκ οἷόν τε τὸν ὄμφαχκα ἐχθίειν, τοῦ δὲ ἐσθίοντος 5 τοὺς ὀδόντας μὴ αἰμωδιάσαι᾽ οὕτως οὐκ οἷόν τε τῶν πατέρων ἡμαρτηκότων, δίκας εἰσπραχθῆναι τοὺς παῖδας. Καὶ εἰς ϑεδαίωσιν τοῦ εἰρημένου τὰ ἐπαγόμενα τίθητιν,
.kth', l΄, En tais hēmerais ekeinais, phēsin, ou mē eipōsin, hoi pateres ephagon omphaka, kai hoi stos en tę̄ hamartią hautou apothaneitai, kai tou phagontos." ton omphaka haimōdiasousin hoi odontes autou. Touto saphesteron kai dia tou thespesiou Ezekiēl ho Despotēs, kai hēmeis de dia pleionōn tēn hermēneian epoiēsametha. Ho de legei, toithyton estin Hōsper ouk hoion te ton omphachka echthiein, tou de esthiontos 5 tous odontas mē aimōdiasai᾽ houtōs ouk hoion te tōn paterōn hēmartēkotōn, dikas eisprachthēnai tous paidas. Kai eis ϑedaiōsin tou eirēmenou ta epagomena tithētin,
"In those days," he says, "they shall no longer say: The fathers ate sour grapes, and [the children's teeth were set on edge. But each] shall die in his own sin, and the teeth of him who ate the sour grape shall be set on edge." The Master said this more clearly through the inspired Ezekiel as well, and we have interpreted it at length. What he says is this: just as it is impossible to eat sour grapes without the eater's teeth being set on edge, so it is impossible, when the fathers have sinned, for the children to be punished. And to confirm what has been said he sets down what follows:
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λα’, λβ’. ᾿Ιδοὺ ἡμέραι ἔρχονται, Λέγει Κύριος, καὶ διαθήσομαι 15 τῷ οἴκῳ Ἰσρεὴ παὶ "1 τῷ οἴκῳ Ἰούδα Διαϑήχην καινήν. Οὐ κατὰ τὴν Διαθήχῃην ἣν διεθάμην τοῖς πατράσιν αὐτῶν ἐν 15 ἡμέρᾳ ἐπειϊαδομένου μου τῆς χειρὸς αὐτῶν, ὥστε ἐξαγαγεῖν' αὐτοὺς ἐκ γῆς Αἰγύπτου" ὅτι "9 αὐτοὶ οὐκ " ἐνέμειναν ἐγ τῇ Διαϑήκῃ μου, καὶ ἐγὼ " ἡμέϊζησα " αὐτῶν, έγει Κύριος "". Οὕτω, φησὶν, ἀδύνατόν ἐστι τοὺς παΐδας εἰσπραχθῆναι δίκας ὑπὲρ πατρῴων ἁμαρτημάτων, ὅτι καὶ τῶν πατέρων ἡμαρμαι. Πολλὰς ᾽ μέντοι κατ᾽ αὐτὸ προῤῥήσεις ἡμᾶς ἐδίφαξε. πρῶτον μὲν, ὅτι εἷς ἔστι νομοθέτης τῶν ἢ δ'ο Διαθηκῶν “ εἶτα τῆς ποοτέρας Διαθήκης τὸ ἀτελὲς" οὐ γὰρ ἂν ἐδεήθημεν "" τῆς δευτέρας, τῆς προτέρας ἀρκούσης " πρὸς τούτοις, ὅτι ὁ μονογενὴς τοῦ Θεοῦ Λόγος τῶν εὐαγγελικῶν ἡμῖν ἀγαθῶν χορηγὸς ἐγένετο᾽ αὑτὸς τὸν Ἰσραὴλ ἢλευθέρωσε τῆς Δἴνυπτίων δουλείας. Αὐτὸς τοιγαροῦν, καὶ τῷ Μωσῇ δια. λεγόμενος ἔφη“ « Ἐγώ εἰμι ὁ ὦν. » Καὶ ἑκανὸς ὁ λόγος, οὐ μόνον τὴν Ἰουδαίων διελέγξαι παρανομίαν, ἀλλὰ καὶ τὴν αἱρετικὴν βλασφημίαν γυμνῶσαι.
la’, lb’. ᾿Idou hēmerai erchontai, Legei Kyrios, kai diathēsomai 15 tǭ oikǭ Isreē pai "1 tǭ oikǭ Iouda Diaϑēchēn kainēn. Ou kata tēn Diathēchę̄ēn hēn diethamēn tois patrasin autōn en 15 hēmerą epeiïadomenou mou tēs cheiros autōn, hōste exagagein' autous ek gēs Aigyptou" hoti "9 autoi ouk " enemeinan eg tę̄ Diaϑēkę̄ mou, kai egō " hēmeïzēsa " autōn, egei Kyrios "". Houtō, phēsin, adynaton esti tous païdas eisprachthēnai dikas hyper patrǭōn hamartēmatōn, hoti kai tōn paterōn hēmarmai. Pollas ᾽ mentoi kat᾽ auto prorrhēseis hēmas ediphaxe. prōton men, hoti heis esti nomothetēs tōn ē d'o Diathēkōn “ eita tēs pooteras Diathēkēs to ateles" ou gar an edeēthēmen "" tēs deuteras, tēs proteras arkousēs " pros toutois, hoti ho monogenēs tou Theou Logos tōn euangelikōn hēmin agathōn chorēgos egeneto᾽ hautos ton Israēl ēleutherōse tēs Dinyptiōn douleias. Autos toigaroun, kai tǭ Mōsę̄ dia. legomenos ephē“ « Egō eimi ho ōn. » Kai hekanos ho logos, ou monon tēn Ioudaiōn dielenxai paranomian, alla kai tēn hairetikēn blasphēmian gymnōsai.
"Behold, days are coming, says the Lord, and I will make with the house of Israel and the house of Judah a new covenant; not according to the covenant which I made with their fathers in the day when I took them by the hand to bring them out of the land of Egypt; for they did not abide in my covenant, and I disregarded them, says the Lord." In this way, he says, it is impossible for the children to be punished for their fathers' sins, since also the fathers … He has taught us many things at once by this prediction: first, that the lawgiver of the two covenants is one; then, the imperfection of the former covenant, for we would not have needed the second if the first had sufficed; besides this, that the only-begotten Word of God became for us the supplier of the good things of the gospel. He himself freed Israel from the slavery of the Egyptians; he himself, therefore, speaking with Moses, said: "I am He who is." And the passage is enough not only to refute the lawlessness of the Jews but also to lay bare the heretics' blasphemy.
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λγ΄. Ὅτι " αὕτη ἡ Διαϑήκη, ἣν διαθήσομαι τῷ οἴκῳ ᾿Ισραὴ.λ καὶ " τῷ οἴκῳ ᾿Ιούδα, μετὰ τὰς ἡμέρας ἐκχδίνας, φησὶ " Κύριος" Διδοὺς γόμους μου ἐπὶ " διανοίας αὐτῶν, καὶ ἐπὶ "' τοῦ στήθους τῶν καρδιῶν αὐτῶν γράψω αὐτοὺς, καὶ ἕσομαι αὐτοῖς εἰς Θεὸν, καὶ αὐτοὶ ἔσονταί μοι εἰς “ωόν. Τοῦτο δι᾽ αὐτῶν ἡμῖν ὁ Θεὸς τῶν πραγμάτων ἔδειξε. Τοὺς γὰρ ἱεροὺς ἀποστόλους εἰς τὸ ὄρος ἀναγαγὼν, οὐ πλάκας αὐτοῖς ἔδωκε λιθίνας, ἀλλ᾽ ἐν ταῖς Β καρδίαις αὐτῶν τοὺς θείους ἐνέγραψε νόμους, καὶ τοὺς μβαχαρισμοὺς προσνήνοεχε τοῖς ἐργάταις τῆς ἀρετῆς.
lg΄. Hoti " hautē hē Diaϑēkē, hēn diathēsomai tǭ oikǭ ᾿Israē.l kai " tǭ oikǭ ᾿Iouda, meta tas hēmeras ekchdinas, phēsi " Kyrios" Didous gomous mou epi " dianoias autōn, kai epi "' tou stēthous tōn kardiōn autōn grapsō autous, kai hesomai autois eis Theon, kai autoi esontai moi eis “ōon. Touto di᾽ autōn hēmin ho Theos tōn pragmatōn edeixe. Tous gar hierous apostolous eis to oros anagagōn, ou plakas autois edōke lithinas, all᾽ en tais B kardiais autōn tous theious enegrapse nomous, kai tous mbacharismous prosnēnoeche tois ergatais tēs aretēs.
"For this is the covenant which I will make with the house of Israel and the house of Judah after those days, says the Lord: giving my laws into their minds, I will also write them on the breast of their hearts; and I will be their God, and they shall be my people." God has shown us this through the events themselves. For having led the holy apostles up the mountain, he did not give them tablets of stone, but wrote the divine laws on their hearts, and offered the beatitudes to the workers of virtue.
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λδ΄, Καὶ οὐ μὴ διδάξωσιν ἔτι 3" ἔκαστος τὸν πιησίον 3 αὑτοῦ, καὶ ἔκαστος τὸν ἀδε.λρὸν αὐτοῦ, έγων" Γνῶθι τὸν Κύριον " ὅτι πάντες εἰδήσουσί με, ἀπὸ μικροῦ δ᾽ ἕως μεγάλου αὐτῶν. Τῶν δὲ ῥητῶν τούτων τὸ τέλος ὁ μέλλων δέξεται βίος. Ἔν ἐκείνῳ γὰρ οὐκέτι δεόμεθα τῆς παρ᾽ ἀλλήλων διδασκαλίας, τῶν πραγμάτων ἐνσργώς φαινομένων, καὶ τῶν παθῶν πεπαυμένων, καὶ τῶν μὲν σωμάτων ἀφθάρτων, τῶν δὲ ψυχῶν γενομένων ἀτρέπτων. Ἔθος δὲ τῇ θείᾳ Γραφῇ τὰς προφητείας ἀναμιγνύναι. Καὶ γὰρ τοῖς περὶ τῆς αἰχμαλωσίας λόγοις συνάπτει τοὺς περὶ τῆς ἀναχλήσεως " καὶ ὁ Κύριος δὲ ἐν τοῖ; ἱεροῖς Εὐαγγελίοις κατὰ ταὐτὸν τίθησι τοὺς περὶ τῆς Ἱεροῦσαλὴμ καὶ τοὺς περὶ τῆς συντελείας λόγους. ε Ὅτε Ὥλκως ἔσομαι ταῖς ἀνομίαις 3 αὐτῶν, καὶ τῶν ἁμαρτιῶν αὐτῶν 39 οὗ μὴ " μνησθῶ ἔτι.» Τοῦτο τοῦ παναγίου βαπτίσματος δωρεῖται ἡ χάρις - μετὰ γὰρ δὴ ἄφεσιν, τῶν προτέρων ἁμαρτημάτων 3 οὐ μέμνηται. Μετὰ ταῦτα δείξας ὡς αὐτός ἐστιν ἡλίου, καὶ σελήνης, καὶ ἀστέρων δημιουργὸς, καὶ ὅτι αὐτὸς προτἔταξε τὸν μὲν ποιεῖν τὴν ἡμέραν, τοὺς δὲ φωτίζειν τὴν νύκτα, καὶ ὡς αὐτοῦ νεύοντος κεκίνηται ἡ θάλασσα, καὶ γαλήνης ἀπολαύει, ἐπήγαγεν "
ld΄, Kai ou mē didaxōsin eti 3" ekastos ton piēsion 3 hautou, kai ekastos ton ade.lron autou, egōn" Gnōthi ton Kyrion " hoti pantes eidēsousi me, apo mikrou d᾽ heōs megalou autōn. Tōn de rhētōn toutōn to telos ho mellōn dexetai bios. En ekeinǭ gar ouketi deometha tēs par᾽ allēlōn didaskalias, tōn pragmatōn ensrgōs phainomenōn, kai tōn pathōn pepaumenōn, kai tōn men sōmatōn aphthartōn, tōn de psychōn genomenōn atreptōn. Ethos de tę̄ theią Graphę̄ tas prophēteias anamignynai. Kai gar tois peri tēs aichmalōsias logois synaptei tous peri tēs anachlēseōs " kai ho Kyrios de en toi? hierois Euangeliois kata tauton tithēsi tous peri tēs Hierousalēm kai tous peri tēs synteleias logous. e Hote Hōlkōs esomai tais anomiais 3 autōn, kai tōn hamartiōn autōn 39 hou mē " mnēsthō eti.» Touto tou panagiou baptismatos dōreitai hē charis - meta gar dē aphesin, tōn proterōn hamartēmatōn 3 ou memnētai. Meta tauta deixas hōs autos estin hēliou, kai selēnēs, kai asterōn dēmiourgos, kai hoti autos protetaxe ton men poiein tēn hēmeran, tous de phōtizein tēn nykta, kai hōs autou neuontos kekinētai hē thalassa, kai galēnēs apolauei, epēgagen "
"And they shall no longer teach, each his neighbour and each his brother, saying: Know the Lord; for all shall know me, from the least to the greatest of them." The coming life will receive the fulfilment of these words. For in it we shall no longer need to be taught by one another, since things will appear plainly, the passions will have ceased, bodies will be incorruptible, and souls unchangeable. It is the custom of the divine Scripture to mix prophecies: it joins the words about the recall to the words about the captivity; and the Lord in the holy Gospels sets together the words about Jerusalem and the words about the consummation. "For I will be merciful to their iniquities, and their sins I will remember no more." The grace of the all-holy baptism grants this; for after the forgiveness it does not remember the former sins. After this, having shown that he is the creator of the sun, moon, and stars, that he ordered the one to make the day and the others to light the night, and that the sea is stirred and enjoys calm at his nod, he added:
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λς΄. ὰν παύσωνται οἱ γόμοι οὗτοι ἐκ 3 προςὠπου μου "5, φησὶ Κύριος, καὶ τὸ γένος Ἰσραὶἴ πάσας τὰς ἡμέρας. Τούτοις παραθεῖναι δεῖ τὸ διὰ τοῦ Ἡσαῖου "5 τοῦ προφήτου εἰρημένον" « Ἐὰν ᾖ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡσεὶ " ἄμμος τῆς θαλάπσης, τὸ κατάλειμμα σωθήσεται. » ᾿Αμφότεραι τοίνυν αἱ προφητείαι τὸ ἀληθὲς ἔχουσιν. « Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, οὗτοι Ἰσραὴλ, ἀλλ᾽ οἱ τῷ Θεῷ πεπιστευκότες, καὶ τὸ σωτήριον δεξάμενοι χή- Ευγμα. » Ἔξ ὧν καὶ δι’ ὧν κατὰ πᾶσαν τὴν οἴκουμένην ᾿Εκκλησία συνέστη. λζ᾽. Τάδε " 1έγει Κύριος" Ἑὰν "5 ὑψωθῇ ὁ οὐραγὸς εἰς τὰ μετέωρα, καὶ " ἐὰν ταπεινωθῇ ἡ γῆ εἰς τὸ ἔδαζος κάτω, καὶ ἐγὼ ἀποδοκιμῶ " τὸν εἶκον Ἰσραὴλ. λέγει Κύριος". Ὡς ἀδύνατον, φησὶ, ἢ ὑψηλότερον γενέσθαι τὸν οὐρανὸν, ἣ βαθυτέραν τὴν ἣν" οὕτως ἀδύνατον παντελῶς ἀποῤῥιφῆναι τὸν Ἰσραήλ.
ls΄. an pausōntai hoi gomoi houtoi ek 3 prosōpou mou "5, phēsi Kyrios, kai to genos Israii pasas tas hēmeras. Toutois paratheinai dei to dia tou Hēsaiou "5 tou prophētou eirēmenon" « Ean ę̄ ho arithmos tōn huiōn Israēl hōsei " ammos tēs thalapsēs, to kataleimma sōthēsetai. » ᾿Amphoterai toinyn hai prophēteiai to alēthes echousin. « Ou gar pantes hoi ex Israēl, houtoi Israēl, all᾽ hoi tǭ Theǭ pepisteukotes, kai to sōtērion dexamenoi chē- Eugma. » Ex hōn kai di’ hōn kata pasan tēn oikoumenēn ᾿Ekklēsia synestē. lz᾽. Tade " 1egei Kyrios" Hean "5 hypsōthę̄ ho ouragos eis ta meteōra, kai " ean tapeinōthę̄ hē gē eis to edazos katō, kai egō apodokimō " ton eikon Israēl. legei Kyrios". Hōs adynaton, phēsi, ē hypsēloteron genesthai ton ouranon, hē bathyteran tēn hēn" houtōs adynaton pantelōs aporrhiphēnai ton Israēl.
"If these ordinances cease from before me, says the Lord, [then] the race of Israel [shall also cease] all the days." Beside these words one must set what was said through Isaiah the prophet: "If the number of the sons of Israel be as the sand of the sea, the remnant shall be saved." Both prophecies, then, are true. "For not all who are of Israel are Israel," but those who have believed God and received the saving proclamation; from whom and through whom the Church was established throughout the world. "Thus says the Lord: If the heaven is raised to the heights, and if the earth is lowered to the ground beneath, then I will reject the house of Israel, says the Lord." As it is impossible, he says, for heaven to become higher or the earth deeper, so it is altogether impossible for Israel to be cast off.
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λη΄. Ἰδοὺ ἡμέραι ἔρχονται, 1έγει Κύριος, καὶ οἰκοδομηθήσεται πόλις τῷ Κυρίῳ, ἀπὸ 50 Ἄνα- Β τιὴῖ ἕως τῆς πύλης τῆς γωνίας. Ὃ Σύρος οὕτως λέγει" ε ᾿Απὸ πύργου τῆς γωνίας ᾿Ανανιήλ. ν
lē΄. Idou hēmerai erchontai, 1egei Kyrios, kai oikodomēthēsetai polis tǭ Kyriǭ, apo 50 Ana- B tiēi heōs tēs pylēs tēs gōnias. Ho Syros houtōs legei" e ᾿Apo pyrgou tēs gōnias ᾿Ananiēl. n
"Behold, days are coming, says the Lord, and the city shall be built for the Lord from [the tower of] Hananel to the gate of the corner." The Syrian says this: "From the tower of the corner, Hananel."
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λθ΄, Καὶ 5" διεξε.ἰεύσεται ἔτι Ἁ τὸ σχοινίον τῆς διαμετρήσεως αὑτῆς ἀπέναντι "5" αὐτῶν ἕως δ" βουνοῦ Γωρήδ. Ὀνόματα λέγει τόπων τῶν κύκλῳ τῆς πόλεω:.ε Καὶ "δ περιχυχλωθήσεται ἐξ ἐκλεκτῶν λίθων» τουτέστι, μεγάλων καὶ ἰσχυρῶν.
lth΄, Kai 5" diexe.ieusetai eti Ha to schoinion tēs diametrēseōs hautēs apenanti "5" autōn heōs d" bounou Gōrēd. Onomata legei topōn tōn kyklǭ tēs poleō:.e Kai "d perichychlōthēsetai ex eklektōn lithōn» toutesti, megalōn kai ischyrōn.
"And the measuring line shall still go out opposite them as far as the hill of Gareb." He gives the names of places around the city. "And it shall be encircled with choice stones," that is, large and strong ones.
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μ΄. Καὶ "5 πᾶσαν τὴν κοιλάδα τῶν Φαγαρὶμ, καὶ ἕως χειμάῤῥου Κέδρων, ἕως " τῆς γωνίας πύλης ἵππων ᾿Αγατοζῆς, ᾿Αγίασμα Κυρίῳ “5, Σπυδίων καλεῖ τὸν τόπον ἔνθα ἔῤῥιπτον τῶν θυσιῶν τὴν κόνιν " φαγαρὶμ δὲ τοὺς τόπους τῶν θυομένων χρεῶν " εἔρηχὼς δὲ ἄνω τὸν κύκλον τῆς πόλεως, ἐν τούτοις ἔδειξε τοῦ θείου νεὼ τὸν περίθολον, « Καὶ οὐκέτι οὐ μὴ ἐχτίλῃ 5“, καὶ οὐ μὴ καθαιρεθῇ ἕως τοῦ αἰῶνος. Τὴν τούτων τῶν λόγων ἀμφιθολίαν ἐν τοῖς πρόσθεν διέλυσε. « Πέρας γὰρ, ἔφη, λαλήσω ἐπὶ ἔθνη καὶ βασιλείας τοῦ ἀνοιγοδομεῖσθαι καὶ χαταφυτεύεσθαι. ν Καὶ ἐὰν: στραφὲν τὸ ἔθνος ἐκεῖνο ποιήσῃ πονηρὰ, οὐ μὴ ἐπαγάγω ἐπ᾽ αὐτὸ τὰ ἀγαθὰ ἃ ἐλάλησα.
m΄. Kai "5 pasan tēn koilada tōn Phagarim, kai heōs cheimarrhou Kedrōn, heōs " tēs gōnias pylēs hippōn ᾿Agatozēs, ᾿Agiasma Kyriǭ “5, Spydiōn kalei ton topon entha errhipton tōn thysiōn tēn konin " phagarim de tous topous tōn thyomenōn chreōn " eerēchōs de anō ton kyklon tēs poleōs, en toutois edeixe tou theiou neō ton peritholon, « Kai ouketi ou mē echtilę̄ 5“, kai ou mē kathairethę̄ heōs tou aiōnos. Tēn toutōn tōn logōn amphitholian en tois prosthen dielyse. « Peras gar, ephē, lalēsō epi ethnē kai basileias tou anoigodomeisthai kai chataphyteuesthai. n Kai ean: straphen to ethnos ekeino poiēsę̄ ponēra, ou mē epagagō ep᾽ auto ta agatha ha elalēsa.
"And all the valley of the Phagarim, as far as the brook Kidron, as far as the corner of the horse gate toward the east, holiness to the Lord." He calls the place of ashes the spot where they threw out the ash of the sacrifices, and "phagarim" the places of the flesh of the victims. Having spoken above of the circuit of the city, in these words he showed the enclosure of the divine temple. "And it shall no longer fail, and it shall not be pulled down for ever." He resolved the ambiguity of these words earlier: "At last," he said, "I will speak concerning nations and kingdoms, to build them up and to plant them; and if that nation turns and does evil, I will not bring on it the good things that I spoke of."
Chapter 32
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“ Καὶ ἐνταῦθα τοίνυν ἐπηγγείλατο ταῦτα " ἐπειδὴ δὲ κατὰ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐλύττησαν, καὶ καθ᾽ ἑαυτῶν τὴν δίκην ἐκίνησαν, ἐντεῦθεν ἐφ᾽ ἑτέραν μεταδαίνει προφητείαν, ἧς ἐδέξατο τὴν ἐνέργειαν ἐν τῷ δεκάτῳ ἔτει τῆς Σεδεκίου βασιλείας. Οὗτος ὃὲ ἦν τρεμίαν ἐν τῷ ἐνιαυτῷ τῷ δεκάτῳ Σεδεκίου βατιλέως Ἰούδα “ οὗτος ἐνιαυτὸς ὀχτωχαιδέκατος τῷ Ναθου» βασιλεῖ Βαδυχῶνος. ᾿Επολιορχεῖτο δὲ ὑφ᾽ αὐτοῦ κατὰ τόνδε τὸν καιρὸν ἢ πόλις" ὁ δὲ προφήτης δεσμωτήριον ᾧκει, ἐμδεθληχότος αὐτὸν Σεδεκίου τοῦ βασιλέως, ἐπειδήπερ τῆς πόλεως τὴν ἅλωσιν προηγόρευσε, καὶ τοῦ βασιλέως καὶ τοῦ λαοῦ τὸν ἀνδραποδισμόν. Διὰ τοῦτο δ᾽ φησὶ, «ε τὸ δεσμωτήριον ᾧκει. » Προτάττεται δὲ ὅμως ὑπὸ τοῦ Θεοῦ πρίασθαι τὸν τοῦ ἀδελφοῦ ἀγρόν" «ε Σοὶ " γὰρ, φησὶν, ἢ ἀγορασία προσκει, ὡς πελάζοντι κατὰ τὴν συγγένειαν. » ᾿Αφίκετο δὲ πρός με καὶ ὁ τοῦτον ἀποδοδόμενος, καὶ ἐπριάμην ὡς προσετάχθην, καὶ τὴν περὶ τούτου συγγραφὴν ἐδεξάμην, πάντων παρόντων, τοῦ τε ἀποδομένου καὶ τῶν μεμαρτυρηχότων. Ταύτην δέδωκε τῷ Βαροὺχ, τὸν Θεὸν εἰρηκὼς προστεταχέναι ἐν ἀγγείῳ Β τοῦτο τεθεῖναι ὀστρακίνῳ, ὥστε εἰς πολλὰς διαρκέσαι ἡμέρας. Τοῦτο δὲ γενέσθαι προσέταξεν ὁ Θεὸς. καὶ δι᾽ αὑτῶν πείθων τὸν λαὸν τῶν πραγμάτων, ὅτι ἀληθῶς ἐκ τῆς αἰχμῷωσίας ἀναχληθήσονται, καὶ τὴν πατρῴαν γῆν ἀπολήψονται. Τοῦτο γὰρ καὶ ὁ προφήτῆς ἔφη"
“ Kai entautha toinyn epēngeilato tauta " epeidē de kata tou Theou kai Sōtēros hēmōn elyttēsan, kai kath᾽ heautōn tēn dikēn ekinēsan, enteuthen eph᾽ heteran metadainei prophēteian, hēs edexato tēn energeian en tǭ dekatǭ etei tēs Sedekiou basileias. Houtos hoe ēn tremian en tǭ eniautǭ tǭ dekatǭ Sedekiou batileōs Iouda “ houtos eniautos ochtōchaidekatos tǭ Nathou» basilei Badychōnos. ᾿Epoliorcheito de hyph᾽ autou kata tonde ton kairon ē polis" ho de prophētēs desmōtērion hǭkei, emdethlēchotos auton Sedekiou tou basileōs, epeidēper tēs poleōs tēn halōsin proēgoreuse, kai tou basileōs kai tou laou ton andrapodismon. Dia touto d᾽ phēsi, «e to desmōtērion hǭkei. » Protattetai de homōs hypo tou Theou priasthai ton tou adelphou agron" «e Soi " gar, phēsin, ē agorasia proskei, hōs pelazonti kata tēn syngeneian. » ᾿Aphiketo de pros me kai ho touton apododomenos, kai epriamēn hōs prosetachthēn, kai tēn peri toutou syngraphēn edexamēn, pantōn parontōn, tou te apodomenou kai tōn memartyrēchotōn. Tautēn dedōke tǭ Barouch, ton Theon eirēkōs prostetachenai en angeiǭ B touto tetheinai ostrakinǭ, hōste eis pollas diarkesai hēmeras. Touto de genesthai prosetaxen ho Theos. kai di᾽ hautōn peithōn ton laon tōn pragmatōn, hoti alēthōs ek tēs aichmǭōsias anachlēthēsontai, kai tēn patrǭan gēn apolēpsontai. Touto gar kai ho prophētēs ephē"
So here too he promised these things; but since they raged against our God and Saviour, and set the penalty in motion against themselves, [the promise did not stand]. From here he passes to another prophecy, which he received in action in the tenth year of Zedekiah's reign. This was [the word that came to] Jeremiah "in the tenth year of Zedekiah king of Judah; this is the eighteenth year of Nebuchadnezzar king of Babylon." At that time the city was being besieged by him, and the prophet was living in prison, King Zedekiah having thrown him in because he had foretold the capture of the city and the enslavement of the king and the people. For this reason, he says, "he lived in the prison." Nevertheless God commands him to buy his kinsman's field: "For the purchase belongs to you," he says, "as the nearest by kinship." And the one selling it came to me, and I bought it as I had been commanded, and received the deed for it in the presence of all, both the seller and the witnesses. He gave this to Baruch, saying that God had commanded it to be put in an earthen vessel so that it might last many days. God ordered this to be done, persuading the people through the events themselves that they would truly be recalled from captivity and recover their ancestral land. For the prophet said this too:
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ι΄. Ὅτι οὕτως εἶπε Κύριος παντοχράτωρ" ὅ Θεὸς Ἰσραήλ' Ἔτι κτηθήσονται οἰκίαι, καὶ ἀγροὶ, καὶ ἀμπελῶνες ἐν τῇ γῇ ταύτῃ. Τούτων δὲ οὕτω; γεγενημένων, ἱκετείαν ἐγὼ, φησὶ, προσενήνοχα τῷ Δεσπότῃ, ταῦτα λέγων ὅτι, Οὐρανοῦ καὶ γῆς εἶ δημιουργὸς, καὶ πάντα ἐφορᾷς, καὶ οὐδέν σε λέληθεν, οὔτε τῶν παρόντων, οὔτε τῶν ἐσομένων " ἔχεις δὲ καὶ ἐλέου θησαυροὺς ἀμετρήτους, εἰσπράττῃ δὲ καὶ τῶν ἁμαρτημάτων εὐθύνας. Εἰ δὲ καὶ οἱ παῖδες τὴν τῶν πατέρων πονηρίαν μιμήσαιντο, μείζους αὐτοῖς τιμωρίας ἐπάγεις, ὡς τοῖς πατρῴοις μὴ παιδευθέντας κακοῖς. Καὶ ἕτερα δὲ πολλὰ τοιαῦτα προστεθειχὰν, καὶ τῶν ἐν Αἰγύπτῳ γεγενημένων μνημονεύσας μάτων, καὶ τῶν μετὰ τὴν ἐκεῖθεν ἀπαλλαγὴν παρᾶ» σχεθεισῶν δωρεῶν, καὶ μέντοι καὶ τῆς τῶν εὐεργετῆ" θέντων ἀχαριστίαξ, πυνθάνεται, τί δῇ ποτε τῶν ποκαὶ τῶν ἔνδον ὑπὸ τοῦ λιμοῦ καὶ λοιμοῦ φθειρομένων, ἀγρόν μοι προσέταξας πρίασθαι, καὶ τὴν περὶ τούτου λαθεῖν συγγραφὴν, ἀναστάτου γιγνομένης τῆς πόλεως; Πρὸς ταῦτά 49 φησιν ὁ Θεός " χξ, ᾿Εγὼ Κύριος ὁ Θεὸς πάσης σαρκός " μὴ ἀπ' ἐμοῦ κρυθήσεται 15 πᾶς.1όγος 1; ᾽Ὃ πάντων, }) φησὶ, δημιουργὸς καὶ Δεσπότης, ἀγνοΐ σαί τι δύναται τῶν γιγνομένων;
i΄. Hoti houtōs eipe Kyrios pantochratōr" ho Theos Israēl' Eti ktēthēsontai oikiai, kai agroi, kai ampelōnes en tę̄ gę̄ tautę̄. Toutōn de houtō? gegenēmenōn, hiketeian egō, phēsi, prosenēnocha tǭ Despotę̄, tauta legōn hoti, Ouranou kai gēs ei dēmiourgos, kai panta ephorąs, kai ouden se lelēthen, oute tōn parontōn, oute tōn esomenōn " echeis de kai eleou thēsaurous ametrētous, eisprattę̄ de kai tōn hamartēmatōn euthynas. Ei de kai hoi paides tēn tōn paterōn ponērian mimēsainto, meizous autois timōrias epageis, hōs tois patrǭois mē paideuthentas kakois. Kai hetera de polla toiauta prostetheichan, kai tōn en Aigyptǭ gegenēmenōn mnēmoneusas matōn, kai tōn meta tēn ekeithen apallagēn para» schetheisōn dōreōn, kai mentoi kai tēs tōn euergetē" thentōn acharistiax, pynthanetai, ti dę̄ pote tōn pokai tōn endon hypo tou limou kai loimou phtheiromenōn, agron moi prosetaxas priasthai, kai tēn peri toutou lathein syngraphēn, anastatou gignomenēs tēs poleōs? Pros tauta 49 phēsin ho Theos " chx, ᾿Egō Kyrios ho Theos pasēs sarkos " mē ap' emou krythēsetai 15 pas.1ogos 1? ᾽Ho pantōn, }) phēsi, dēmiourgos kai Despotēs, agnoï sai ti dynatai tōn gignomenōn?
"For thus says the Lord Almighty, the God of Israel: Houses and fields and vineyards shall yet be bought in this land." When these things had been done, I offered a supplication, he says, to the Master, saying: You are the creator of heaven and earth; you oversee all things, and nothing escapes you, whether present or to come; you have immeasurable treasures of mercy, and yet you exact account for sins; and if children imitate the wickedness of their fathers, you bring greater punishments on them, since they were not taught by their fathers' misfortunes. And having added many other such things, recalled the [signs and wonders] that happened in Egypt and the gifts given after the deliverance from there, and also the ingratitude of those who received the benefits, he asks why ever, [when the city is besieged by the enemy] and those inside are perishing by famine and pestilence, you commanded me to buy a field and take the deed for it, when the city is being laid waste. To this God says: "I am the Lord, the God of all flesh; shall any word be hidden from me?" I who am the creator and Master of all, he says, can I be ignorant of anything that happens?
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χη'. Διὰ1" τοῦτο τάδε έγει Κύριος " παραδιδομένη παραδοθήσεται ἡ πόλις αὕτη εἰς χεῖρας Χαλδαίων, καὶ εἰς χεῖρας Ναδουχοδονόσορ βασι- Δέως Βαδυιῶγνος, καὶ λήψεται αὐτήν. Εἶτα λέγει ὅπως εἰσελθόντες ἐμπρήσουσιν αὐτὴν, καὶ οἰκίας ἐν αἷς ἔθυον τῇ Βάαλ, καὶ ἔσπενδον σπονδὰς θεοῖς ἐτέροις. Ἐλέγχει καὶ τὸν τῶν γιγνομένων σκοπὸν, ει Πρὸς τὸ παραπιχράναι με. ν Παραδίδωμι δὲ, φησὶ, τὴν πόλιν διὰ τὴν τῶν οἰκητόρων παρανομίαν. ᾿Αεὶ γάρ μὲ παροξύναντες διετέλεσαν, ἀφ᾽ ἧς ἡμέρας ῳκοδόμησα αὐτὴν, ἕως τῆς ἡμέρας ταύτης. Οὗ δὴ χάριν ἐδοχίμασα -ἀπαλλάξαι αὑτὴν ἀπὸ προσώπου μον, περὶ πάσης τῆς κακίας τῶν υἱῶν Ἰσραὴλ, καὶ νἰῶν Ἰούδα. ᾿θμοθυμαδὸν γὰρ καὶ οἱ βασιλεῖς, καὶ οἱ ἱερεῖς, καὶ οἱ ἄρχοντες, καὶ οἱ τὰ ψευδῆ προφητεύοντες, σὺν παντὶ τῷ λαῷ, ἐπέστρεψαν ἐπὶ ἐμὲ νῶτον, καὶ οὐ πρόπωπον " ἐμὲ γὰρ καταλιπόντες, τοῖς εἰδώλοις ἐλάτρευον. Διδάσκει δὲ καὶ ὁ μακάριος Ἐζεχιὴ), ὡς τὰ νῶτα τῷ ναῷ διδόντες, προσεκύνουν τὸν ἥλιον “ ἐγὼ δὲ, φησὶν, οὐ διέλιπον διὰ τῶν προφητῶν ἐχπαιδεύων αὐτοὺς τὴν ἀλήθειαν. Αὐτοῖς δὲ οὐκ ἀπέχρητεν ἣ ἐν ταῖς οἰκίαις ἀσέδεια, ἀλλὰ καὶ ἐν αὐτῷ τῷ ἀφιερωμένῳ μος οἴκῳ ἔστησαν τὰ τῶν Β
chē'. Dia1" touto tade egei Kyrios " paradidomenē paradothēsetai hē polis hautē eis cheiras Chaldaiōn, kai eis cheiras Nadouchodonosor basi- Deōs Baduiōgnos, kai lēpsetai autēn. Eita legei hopōs eiselthontes emprēsousin autēn, kai oikias en hais ethyon tę̄ Baal, kai espendon spondas theois eterois. Elenchei kai ton tōn gignomenōn skopon, ei Pros to parapichranai me. n Paradidōmi de, phēsi, tēn polin dia tēn tōn oikētorōn paranomian. ᾿Aei gar me paroxynantes dietelesan, aph᾽ hēs hēmeras ǭkodomēsa autēn, heōs tēs hēmeras tautēs. Hou dē charin edochimasa -apallaxai hautēn apo prosōpou mon, peri pasēs tēs kakias tōn huiōn Israēl, kai niōn Iouda. ᾿thmothymadon gar kai hoi basileis, kai hoi hiereis, kai hoi archontes, kai hoi ta pseudē prophēteuontes, syn panti tǭ laǭ, epestrepsan epi eme nōton, kai ou propōpon " eme gar katalipontes, tois eidōlois elatreuon. Didaskei de kai ho makarios Ezechiē), hōs ta nōta tǭ naǭ didontes, prosekynoun ton hēlion “ egō de, phēsin, ou dielipon dia tōn prophētōn echpaideuōn autous tēn alētheian. Autois de ouk apechrēten hē en tais oikiais asedeia, alla kai en autǭ tǭ aphierōmenǭ mos oikǭ estēsan ta tōn B
"Therefore thus says the Lord: This city shall surely be handed over into the hands of the Chaldeans and into the hands of Nebuchadnezzar king of Babylon, and he shall take it." Then he says how they will enter and burn it, together with the houses in which they sacrificed to Baal and poured libations to other gods. He exposes also the aim of what they did: "so as to embitter me." I hand the city over, he says, because of the lawlessness of its inhabitants. For they have continually provoked me from the day I built it until this day. For this reason I have decided to remove it from my presence, for all the wickedness of the sons of Israel and the sons of Judah. For with one accord the kings, the priests, the rulers, and those who prophesy falsehoods, with all the people, turned their back to me and not their face; for they abandoned me and served the idols. The blessed Ezekiel also teaches that they turned their backs to the temple and worshipped the sun. I, he says, did not cease to instruct them in the truth through the prophets. But the ungodliness in their houses was not enough for them; in my very consecrated house they set up the …
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λε΄, Καὶ φχοδόμησων τοὺς βωμοὺς τῇ 13 ἐν φάραγγι υἱοῦ Εννὼμ, πύργους" τοὺς ἐν Γέδ. Καὶ ἐντεῦθεν δῆλον, ὡς τὸ Θαφὲθ εἰδώλου ἣν ὄνομα. Τὸ γὰρ Βάαιϊ γενικὸν ὄνομα τῶν εἰδώλων " λέγει δὲ, ὅτι ἐν τούτοι: τοῖς τόποις τὴν κατὰ τῶν υἱῶν καὶ θυγατέρων ἐτόλμων μιαιφονίαν. « Διὰ 1ὅ τοῦτο, φησὶ, παραδέδωκα τὴν πόλιν ταύτην λιμῷ, καὶ λοιμῷ, καὶ σφαγῇ, καὶ δουλεΐχ. ν» ᾿Αλλ᾽ ὅμως τοῖς ἀνδραποδιζομένοις μετὰ τὸν ὡρισμένον χρόνον ἐλευθερίας ιεταδώσω. καὶ εἰς τὴν πατρῴαν ἐπανάξω γῆν, καὶ τῆς προτέρας αὐτοὺς ἀξιώσω κηδεμονίας. Τὸ δέ"
le΄, Kai phchodomēsōn tous bōmous tę̄ 13 en pharangi huiou Ennōm, pyrgous" tous en Ged. Kai enteuthen dēlon, hōs to Thapheth eidōlou hēn onoma. To gar Baaiï genikon onoma tōn eidōlōn " legei de, hoti en toutoi: tois topois tēn kata tōn huiōn kai thygaterōn etolmōn miaiphonian. « Dia 1ho touto, phēsi, paradedōka tēn polin tautēn limǭ, kai loimǭ, kai sphagę̄, kai douleïch. n» ᾿All᾽ homōs tois andrapodizomenois meta ton hōrismenon chronon eleutherias ietadōsō. kai eis tēn patrǭan epanaxō gēn, kai tēs proteras autous axiōsō kēdemonias. To de"
"And they built the altars to [Baal], those in the valley of the son of Ennom …" From here too it is clear that Thapheth was the name of an idol; for "Baal" is a general name for the idols. He says that in these places they dared to murder their sons and daughters. "Therefore," he says, "I have handed this city over to famine, pestilence, sword, and slavery." Yet to those who are enslaved I will grant freedom after the appointed time, bring them back to their ancestral land, and count them worthy of my former care. And the words
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λθ΄. Καὶ δώσω αὑτοῖς καρδίαν 15 ἑτέραν, καὶ ὁδὸν ἑτέραν, ὥστε 17 φοξεῖσθαί με πάσας τὰς ἡμέρας, οὕτω νοητέον, ὅτι διὰ τῆς παιδείας, καὶ διὰ τῆς μετὰ ταῦτα ἐλευθερίας,-γνώσονταί με μόνον ὄντα θεὸν, καὶ τῆς προτέρας ἀπαλλαγήσονται πλάνης.
lth΄. Kai dōsō hautois kardian 15 heteran, kai hodon heteran, hōste 17 phoxeisthai me pasas tas hēmeras, houtō noēteon, hoti dia tēs paideias, kai dia tēs meta tauta eleutherias,-gnōsontai me monon onta theon, kai tēs proteras apallagēsontai planēs.
"And I will give them another heart and another way, so that they fear me all the days" must be understood thus: through the discipline, and through the freedom that follows it, they will know that I alone am God, and will be freed from their former error.
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μ΄. Καὶ διαθήσομαι αὐτοῖς διαθήκην αἰώγιον ἴδ, ἣν 1 οὐκ ἀποστρέψω ὄπισθεν αὑτῶν. "Ἔτυχον ἂν καὶ ταύτης τῆς ἐπαγγελίας, εἴπερ ἠθέλησαν “ αὐτοὶ ὃὲ ἀποστάντες τῆς χάριτος ἐγυμνώθησαν. “Ταῦτα ὃξ, καὶ τὰ τούτοις ὅμοια, διὰ πλειόνων εἰπὼν, ἐπἤγαγε " αΥ΄, μδ΄. Καὶ 5 χτηθήσογται "" ἀγροὶ ἐν τῇ ἡ σὺ Λέγεις ὅτι ἄδθατός ἐστιν ἀπὸ ἀνθρώπων καὶ κτηνῶν, καὶ παραδοθήσεται ἐν χειρὶ Χαλδαίων. Καὶ χτήσονται ἀϊροὺς ἐν ἀργυρίῳ, καὶ γραφήσονται ἐν βιδιίῳ, καὶ σφραγισθήσεται. Ταῦτα πρὸς τὴν πεῦσιν ἀπεχρίνατο τοῦ προφήτου " διδάσχρν ὡς τούτου χάριν αὑτῷ 5" προσέταξε πρίασθαι τὸν ἀγρὺν, ἵνα καὶ διὰ τῶν πραγμάτων δείξῃ τῆς προφητείας τὸ ἀληθές. « Ὠνήσονται γὰρ, φησὶν, ἀγρούς" καὶ ἐν γῇ Βενιαμὴν, καὶ κυκλόθεν Ἱερουσαλὴμ, καὶ ἐν πόλεσιν Ἰούδα, καὶ. ἐν πόλεσι τοῦ ὅρους, καὶ ἐν πόλεσι τῆς Σεφιλὰ δὸὶ καὶ ἐν πόλεσι τῆς Ναγέδ" γ, Σεφιλὰ τὴν πεδιάδα καλεῖ- Ναγὲδ τὴν
m΄. Kai diathēsomai autois diathēkēn aiōgion id, hēn 1 ouk apostrepsō opisthen hautōn. "Etychon an kai tautēs tēs epangelias, eiper ēthelēsan “ autoi hoe apostantes tēs charitos egymnōthēsan. “Tauta hox, kai ta toutois homoia, dia pleionōn eipōn, epēgage " aU΄, md΄. Kai 5 chtēthēsogtai "" agroi en tę̄ hē sy Legeis hoti adthatos estin apo anthrōpōn kai ktēnōn, kai paradothēsetai en cheiri Chaldaiōn. Kai chtēsontai aïrous en argyriǭ, kai graphēsontai en bidiiǭ, kai sphragisthēsetai. Tauta pros tēn peusin apechrinato tou prophētou " didaschrn hōs toutou charin hautǭ 5" prosetaxe priasthai ton agryn, hina kai dia tōn pragmatōn deixę̄ tēs prophēteias to alēthes. « Ōnēsontai gar, phēsin, agrous" kai en gę̄ Beniamēn, kai kyklothen Hierousalēm, kai en polesin Iouda, kai. en polesi tou horous, kai en polesi tēs Sephila doi kai en polesi tēs Naged" g, Sephila tēn pediada kalei- Naged tēn
"And I will make with them an everlasting covenant, which I will not turn away from behind them." They would have obtained this promise too, had they been willing; but they fell away from grace and were stripped of it. Having said these and similar things at greater length, he added: "And fields shall be bought in the land of which you say that it is untrodden by man and beast and shall be handed over into the hand of the Chaldeans. And they shall buy fields for silver, and it shall be written in a book and sealed." This was his answer to the prophet's question, teaching that it was for this reason that he commanded him to buy the field: so as to show the truth of the prophecy through the events too. "For they shall buy fields," he says, "in the land of Benjamin, around Jerusalem, in the cities of Judah, in the cities of the hill country, in the cities of the Sephela, and in the cities of the Nageb." He calls the plain Sephela, and Nageb the …
Chapter 33
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Εἶτα πάλιν ἑτέραν ἀποκάλυψιν, ἔτι τὸ δετμωτήριον οἰκῶν, ὁ προφήτης ὁρᾷ. Καί φησι πρὸς αὐτὸν ὁ Θεός - ᾿ γ΄. Κάλεσον "" πρός με, καὶ ἑπακούσομαί σου, καὶ ἀναγγελῶ σοι μεγάλα καὶ ἰσχυρὰ, ἃ οὐκ ἔγνως. Καὶ δείξας τὴν πολιορκίαν, προλέγει καὶ τὴν ἐλευθερίαν.
Eita palin heteran apokalypsin, eti to detmōtērion oikōn, ho prophētēs horą. Kai phēsi pros auton ho Theos - ᾿ g΄. Kaleson "" pros me, kai hepakousomai sou, kai anangelō soi megala kai ischyra, ha ouk egnōs. Kai deixas tēn poliorkian, prolegei kai tēn eleutherian.
Then again the prophet, still living in the prison, sees another revelation; and God says to him: "Call to me, and I will answer you, and I will tell you great and mighty things which you did not know." And having shown the siege, he foretells the freedom as well.
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ς΄. Ἰδοὺ 3" γὰρ ἐγὼ ἐπάγω ἐπ᾽ αὐτὴν συνούλωσιν καὶ ἴαμα, καὶ ἰατρεύσω αὐτούς. Ἢ συκύλωσις τὴν τελείαν ἴασινϑ5 δηλοῖ, Εἶτα διδάσκει ὅπως τὴν ἐπάνοδον ὁρῶντα τὰ ἔθνη ὑμνήσει τῆς ἐλευθε- Β ρίας τὸν χορηγόν " καὶ οἱ μὲν καλοκἁγαθίᾳ συζῶντες, θαυμάσουσιν " οἱ δὲ πονηρίαν ἀσπαζόμενοι πιχρανθήσονται, ὁρῶντες ἐν εὐπραξίᾳ τὴν πόλιν, καὶ τὰς θείας ἑορτὰς ἐπιτελουμένας συνήθως.
s΄. Idou 3" gar egō epagō ep᾽ autēn synoulōsin kai iama, kai iatreusō autous. Ē sykylōsis tēn teleian iasinϑ5 dēloi, Eita didaskei hopōs tēn epanodon horōnta ta ethnē hymnēsei tēs eleuthe- B rias ton chorēgon " kai hoi men kalokagathią syzōntes, thaumasousin " hoi de ponērian aspazomenoi pichranthēsontai, horōntes en eupraxią tēn polin, kai tas theias heortas epiteloumenas synēthōs.
"For behold, I bring upon it a healing-over and a cure, and I will heal them." "Healing-over" signifies complete healing. Then he teaches how the nations, seeing the return, will hymn the giver of freedom: those who live in goodness will marvel, while those who embrace wickedness will be embittered at seeing the city prospering and the divine feasts celebrated as before.
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ιε΄ 38. Ἔν ταῖς ἡμέραις ἐκείγαις, καὶ ὃν τῷ χαιρῷ ἐκείνῳ, ἀγατελῦὦ κέρας τῷ Δαξὶδ, «1ὴν" δικαίαν" καὶ ποιήσει κρίμα καὶ δικαιοσί- ΨῊΥ ἐν τῇ γῇ. Καὶ ἤδη προειρήκαμεν, ὡς τυπικῶς μὲν ἐπὶ τοῦ Ζοροθάδελ ταῦτα τετύχηκε πέρατος, ἀκριθῶς δὲ τὴν τῆς προφητείας ἀλήθειαν ὁ Δεσπότης ἡμᾶς ἐδίδαξεν. ς΄. ἘΥ τωῖς ἡμέραις ἐκείναις σωθήσεται " Ἰουδαία, καὶ Ἱερουσαλὴμ κατασκηνώσει πεπειθυΐα" καὶ τοῦτο τὸ ὄνομω ὃ κληθήσεται, Κύριος ς δικαιοσύνη ἡμῶν. Τοῦτο τὸ ὄνομα καὶ ἐν τοῦ; πρόσθεν ἐντέθειχες, τῇ τῶν “ἙΘραίων αὐτὴν καλέσας φωνῇ Ἰωσεδέκ. ἐξ', Ὅτε τάδε.1έγει Κύριος" Οὐκ ἐξολοθρευθήσεται" τῷ Δαδὶδ ἀνὴρ καθήμενος ἐπὶ θρόνου οἴκου Ἰσραή.Δ. Τοῦτο καὶ ὁ πατριάρχης προσείρηγεν Ἰαχὼδ" « Οὐκ ἐκλείψει ἄρχων ἐξ Ἰούδα, καὶ ἡγούμενος ἐκ τῶν μηρῶν αὐτοῦ, ἕως οὗ ἔλθῃ ὃ "" ἀπόκειται, καὶ αὐτὸς προσδοκία ἐθνῶν.» ᾿Αλλὰ μετὰ τὸν Ζοροδάδελ οὐκ ἴσμεν ἡγεμονεύσαντά τινα ἐκ τῆς ᾿Ιούδα φυλῆς. Εὑρίσκομεν δὲ ὅμως τὴν τῆς προ. φητείας ἀλήθειαν " τῆς γὰρ βασιλικῆς καὶ τῆς ἱερατικῆς ἐπιμιξία ἐγένετο “ οἱ δὲ ἱερεῖς ἦρχον ἕως Ἡρώδου τοῦ ἀλλοφύλου. Διὰ τοῦτο καὶ ἢ παροῦτα Ὁ Τροφητεία τοῖς περὶ τοῦ Δαδὶδ τὰ περὶ τῶν ἱερέων συνάπτει.
ie΄ 38. En tais hēmerais ekeigais, kai hon tǭ chairǭ ekeinǭ, agatelyō keras tǭ Daxid, «1ēn" dikaian" kai poiēsei krima kai dikaiosi- PsĒU en tę̄ gę̄. Kai ēdē proeirēkamen, hōs typikōs men epi tou Zorothadel tauta tetychēke peratos, akrithōs de tēn tēs prophēteias alētheian ho Despotēs hēmas edidaxen. s΄. EU tōis hēmerais ekeinais sōthēsetai " Ioudaia, kai Hierousalēm kataskēnōsei pepeithyïa" kai touto to onomō ho klēthēsetai, Kyrios s dikaiosynē hēmōn. Touto to onoma kai en tou? prosthen entetheiches, tę̄ tōn “HeThraiōn autēn kalesas phōnę̄ Iōsedek. ex', Hote tade.1egei Kyrios" Ouk exolothreuthēsetai" tǭ Dadid anēr kathēmenos epi thronou oikou Israē.D. Touto kai ho patriarchēs proseirēgen Iachōd" « Ouk ekleipsei archōn ex Iouda, kai hēgoumenos ek tōn mērōn autou, heōs hou elthę̄ ho "" apokeitai, kai autos prosdokia ethnōn.» ᾿Alla meta ton Zorodadel ouk ismen hēgemoneusanta tina ek tēs ᾿Iouda phylēs. Heuriskomen de homōs tēn tēs pro. phēteias alētheian " tēs gar basilikēs kai tēs hieratikēs epimixia egeneto “ hoi de hiereis ērchon heōs Hērōdou tou allophylou. Dia touto kai ē parouta Ho Trophēteia tois peri tou Dadid ta peri tōn hiereōn synaptei.
"In those days and at that time I will make a horn spring up for David, [a righteous one], and he shall execute judgment and righteousness in the land." We have already said that in type these things reached their fulfilment in Zerubbabel, but the Master has taught us the truth of the prophecy exactly. "In those days Judea shall be saved, and Jerusalem shall dwell confidently; and this is the name by which he shall be called: The Lord our righteousness." He set down this name earlier too, calling it by the Hebrew word Josedek. "For thus says the Lord: There shall not be cut off from David a man sitting on the throne of the house of Israel." The patriarch Jacob also foretold this: "A ruler shall not fail from Judah, nor a leader from his thighs, until there comes the one for whom it is laid up; and he is the expectation of the nations." But after Zerubbabel we know of no one from the tribe of Judah who ruled. Yet we find the truth of the prophecy: there was an intermingling of the royal and the priestly [tribes], and the priests ruled until Herod the foreigner. For this reason the present prophecy too joins what concerns the priests to what concerns David.
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ιη΄. Περὶ 3" τῶν ἱερέων, φησὶ, καὶ Λευϊτῶν, οὐκ ἐξολοθρευθήσεται ἀνὴρ ἐκ προσώπου μου ἄναφέρων ὁλοκαυτώματα, καὶ θυμιῶν δῶρον "", καὶ ποιῶν θυσίαν 3 πάσας τὰς ἡμέρας. Καὶ ταύτης δὲ τῆς προφητείας ὁρῶμεν τὴν ἔχθατιν. Τῆς γὰρ Καινῆς Διαθήκης κατὰ τὴν θείαν δοθείσης ἐπαγγελίαν, ἐδόθη καὶ ἱερωσύνη κατὰ τὴν τάξιν Μελχισεδέκ᾽ «αἱ οἱ ταύτης ἠξιωμένοι, τὴν λογικὴν θυσίαν ἐν. δελεχῶς προσφέρουσ: τῷ θεῷ. Εἶτα λέγει" Ὡς ἀδύνατόν ἔστιν " ἡμέραν νύκτα γενέσθαι, καὶ τὴν νύκτα ἐμέραν, οὕτως οὐκ οἷόν τε τὴν Δαδι:τιχὴν "" καταλυθῆναι βασιλείαν. Καὶ ταύτης δὲ τῆς προφητείας δῆλόν ἔστι 5" τὸ τέλος " ὁ γὰρ ἐκ Δαδὶδ κατὰ σάρκα Χριστὸς, οὐ τὸν κάτω θρόνου ἔχει" ἀλλὰ, τῷ Πατρὶ συνεδρεύων, ἰθύνει τὰ σύμπαντα Καὶ μέντοι καὶ περὶ τῶν ἱερέων καὶ τῶν Λευϊτῶν ταὐτὸ τοῦτο λέγει, ὡς τῇ δυνάμει τοῦ οὐρανοῦ, καὶ τῇ Ψάμμῳ πῆς θαλάσσης, τὸ τούτων παραδληθέσεται γένος. Καὶ μαρτυρεῖ τοῖς λεγομένοις τὰ πράγματα. Ἄπασα γὰρ Ὑὴ καὶ θάλαττα πλέρεις " ἀρχιερέων ", καὶ τῶν τὴν Λευϊτικὴν λειτουργίαν πληρούντων διακόνων. Εἰρηκὼς δὲ καὶ τὰ παρὰ τῶν δυσσεθῶν ὅτι τὰς δύο φυλὰς, ἃς ἐξελέξατο, τήν τε βασιλικὴν καὶ τὴν ἱερατικὴν, ἀπώσατο παντελῶς, ὑπέσχετο πάλιν ἅπερ ἤδη προείρηκεν ὃ.
iē΄. Peri 3" tōn hiereōn, phēsi, kai Leuïtōn, ouk exolothreuthēsetai anēr ek prosōpou mou anapherōn holokautōmata, kai thymiōn dōron "", kai poiōn thysian 3 pasas tas hēmeras. Kai tautēs de tēs prophēteias horōmen tēn echthatin. Tēs gar Kainēs Diathēkēs kata tēn theian dotheisēs epangelian, edothē kai hierōsynē kata tēn taxin Melchisedek᾽ «hai hoi tautēs ēxiōmenoi, tēn logikēn thysian en. delechōs prospherous: tǭ theǭ. Eita legei" Hōs adynaton estin " hēmeran nykta genesthai, kai tēn nykta emeran, houtōs ouk hoion te tēn Dadi:tichēn "" katalythēnai basileian. Kai tautēs de tēs prophēteias dēlon esti 5" to telos " ho gar ek Dadid kata sarka Christos, ou ton katō thronou echei" alla, tǭ Patri synedreuōn, ithynei ta sympanta Kai mentoi kai peri tōn hiereōn kai tōn Leuïtōn tauto touto legei, hōs tę̄ dynamei tou ouranou, kai tę̄ Psammǭ pēs thalassēs, to toutōn paradlēthesetai genos. Kai martyrei tois legomenois ta pragmata. Apasa gar Hyē kai thalatta plereis " archiereōn ", kai tōn tēn Leuïtikēn leitourgian plērountōn diakonōn. Eirēkōs de kai ta para tōn dyssethōn hoti tas dyo phylas, has exelexato, tēn te basilikēn kai tēn hieratikēn, apōsato pantelōs, hypescheto palin haper ēdē proeirēken ho.
"Of the priests," he says, "and Levites there shall not be cut off a man from before me offering whole burnt offerings, burning incense as a gift, and making sacrifice all the days." We see the outcome of this prophecy too. For when the New Covenant was given according to the divine promise, a priesthood was given as well, according to the order of Melchizedek; and those counted worthy of it continually offer the rational sacrifice to God. Then he says: as it is impossible for day to become night and night day, so the Davidic kingdom cannot be dissolved. Of this prophecy too the fulfilment is clear: for Christ, who is from David according to the flesh, does not hold the throne below, but sitting with the Father governs all things. And he says the same about the priests and the Levites, that their race will be compared to the host of heaven and the sand of the sea. And the facts bear witness to what is said: every land and sea is full of high priests and of deacons who fulfil the Levitical ministry. Having mentioned also what the ungodly said, that he had utterly rejected the two tribes he had chosen, the royal and the priestly, he again promised what he had said before.
Chapter 34
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Οὕτω ταύτην συμπεράνας τὴν προφητείαν, ἐφ᾽ ἑτέραν μεταθαίνει" - καὶ τῶν πολεμίων προσκαθημένων, εἰπεῖν κελεύεται Σεδεχίᾳ τῷ βασιλεῖ, καὶ ὅτι ᾿Αλώσεται ἡ πόλις, καὶ ἐμπρησθήσεται " καί σε λαδόντες τῷ Βαδυλωνίων προσάξουσι βασιλεῖ - ἀλλὰ τὸν μὲν θάνατον διαφεύξῃ, αἰχμάλωτος δὲ ἀπαχθεὶς, τὴν ἀλλοτρίαν οἰκήσεις, καὶ ἐν εἰρήνῃ δέξῃ τοῦ βίου τὸ πέρας, καὶ τῶν νομιζομένων παρὰ τῶν προσηκόντῶν ἀξιωθήσῃ. Καὶ ταῦτα, φησὶν, εἶπον τῷ βασιλεῖ, σ τῶν πολεμίων οὐ μόνον τὴν Ἱερουσαλὴμ, ἀλλὰ καὶ τὰς ὑπολοίπους τῆς Ἰουδαίας πόλεις πολιορχούντων. Ταύτῃ δὲ συνάπτει τῇ " προφητείᾳ καὶ ἑτέραν, ταύτὴν ἔχουσαν τὴν διάνοιαν " Ὁ 5 Σεδεκίας προσέταξε κατὰ τὸν θεῖον νόμον ἐλευθέρους ἀφεθῆναι τοὺς ἝἙἝἭ δραίους 1 οἰκέτας " ὁ γὰρ νόμος σαφῶς διηγόρευσεν, ἕξ μὲν ἔτη τούτους δουλεῦσαι, τῷ δὲ ἑδδόμῳ ἔτει τῆς ἐλευθερίας τυχεῖν. Ὑπακούσαντες δὲ ἅπαντες, καὶ τὴν" ἐλευθερίαν μεταδόντες, πάλιν αὐτοὺς εἰς τὴν προτέραν εἴλκυσαν δουλείαν, κακῇ μεταμελείᾳ χρησάμενοι. ᾿Αγανακτήσας τοίνυν ὁ τῶν ὅλων Θεὸς, ἀναμιμνήσκει μὲν τῆς ἐν Αἰγύπτῳ δουλείας, καὶ τῆς γεγενημένης ἐλευθερίας, καὶ τῆς μετὰ ταῦτα δεδομένης" νομοθεσίας " ἐπιμέμφεται δὲ, ὡς ἀγαπήσασι μὲν τοῦ νόμου τὴν φυλακὴν, μεταμεληθεῖσι δὲ,
Houtō tautēn symperanas tēn prophēteian, eph᾽ heteran metathainei" - kai tōn polemiōn proskathēmenōn, eipein keleuetai Sedechią tǭ basilei, kai hoti ᾿Alōsetai hē polis, kai emprēsthēsetai " kai se ladontes tǭ Badylōniōn prosaxousi basilei - alla ton men thanaton diapheuxę̄, aichmalōtos de apachtheis, tēn allotrian oikēseis, kai en eirēnę̄ dexę̄ tou biou to peras, kai tōn nomizomenōn para tōn prosēkontōn axiōthēsę̄. Kai tauta, phēsin, eipon tǭ basilei, s tōn polemiōn ou monon tēn Hierousalēm, alla kai tas hypoloipous tēs Ioudaias poleis poliorchountōn. Tautę̄ de synaptei tę̄ " prophēteią kai heteran, tautēn echousan tēn dianoian " Ho 5 Sedekias prosetaxe kata ton theion nomon eleutherous aphethēnai tous HeEEĒ draious 1 oiketas " ho gar nomos saphōs diēgoreusen, hex men etē toutous douleusai, tǭ de heddomǭ etei tēs eleutherias tychein. Hypakousantes de hapantes, kai tēn" eleutherian metadontes, palin autous eis tēn proteran eilkysan douleian, kakę̄ metameleią chrēsamenoi. ᾿Aganaktēsas toinyn ho tōn holōn Theos, anamimnēskei men tēs en Aigyptǭ douleias, kai tēs gegenēmenēs eleutherias, kai tēs meta tauta dedomenēs" nomothesias " epimemphetai de, hōs agapēsasi men tou nomou tēn phylakēn, metamelētheisi de,
Having thus concluded this prophecy, he passes to another. While the enemy were besieging the city, he is ordered to tell King Zedekiah that the city will be taken and burned; "and they will take you and bring you to the king of the Babylonians. But you will escape death; carried off as a captive you will live in a foreign land, and you will end your life in peace and be granted the customary rites by your kin." And I said these things to the king, he says, [when] the enemy were besieging not only Jerusalem but also the remaining cities of Judea. To this prophecy he joins another, with the following sense. Zedekiah ordered the Hebrew servants to be set free according to the divine law; for the law clearly prescribed that they should serve six years and obtain freedom in the seventh year. All obeyed and gave them their freedom, but then, with a wicked change of mind, dragged them back into their former slavery. The God of all, therefore, being indignant, reminds them of the slavery in Egypt, of the freedom that came, and of the legislation given afterwards; and he blames them for having loved the keeping of the law and then repented of it,
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ιε΄. ᾿Επιστρέψαντες λ" γὰρ, φησὶ, ποιῆσαι τὸ εὐθὲς ἐν ὀφθαλμοῖς μου, τοῦ καμέσαι ἄφεσιν ἔκαστον τοῦ πλησίον αὑτοῦ" καὶ συνετελέσατε"" διαθήκην κατὰ πρόσωπόν μου ἐν τῷ οἴκῳ οὗ ἐπεκλήθη τὸ ὄνομά μου ἐπ᾽ αὐτῷ. Ἔνδον γὰρ ἐν οἴχιμ, ἐμοῦ παρόντος τὰς συν-θήκας ποιησάμενοι τῆς ἀφέσεως, παραυτίκα ταύτας παρέδησαν. Ἕπειδὴ τοίνυν οὐκ ἐδουλήθητε ποιήσασθαι τὴν ἄφεσιν " « Ἰδοὺ ἐγὼ καλῶ ὑμῖν ἄφεσιν, φησὶ Κύριος, εἰς τὴν μάχαιραν, καὶ εἰς τὴν θάνατον, καὶ εἰς τὸν λιμόν. Καὶ δώσω ὑμᾶς εἰς διασπορὰγ πάσαις ταῖς βατιλείαις τῆς γῆς. ν Ἐλέγχει δὲ καὶ τὴν του ὄρκου παράδασιν.
ie΄. ᾿Epistrepsantes l" gar, phēsi, poiēsai to euthes en ophthalmois mou, tou kamesai aphesin ekaston tou plēsion hautou" kai synetelesate"" diathēkēn kata prosōpon mou en tǭ oikǭ hou epeklēthē to onoma mou ep᾽ autǭ. Endon gar en oichim, emou parontos tas syn-thēkas poiēsamenoi tēs apheseōs, parautika tautas paredēsan. Hepeidē toinyn ouk edoulēthēte poiēsasthai tēn aphesin " « Idou egō kalō hymin aphesin, phēsi Kyrios, eis tēn machairan, kai eis tēn thanaton, kai eis ton limon. Kai dōsō hymas eis diasporag pasais tais batileiais tēs gēs. n Elenchei de kai tēn tou orkou paradasin.
"For you turned," he says, "to do what is right in my eyes, to proclaim release, each to his neighbour; and you made a covenant before me in the house over which my name is called." For you made the covenants of release inside my house, in my presence, and at once transgressed them. Since, then, you were not willing to make the release, "behold, I proclaim a release for you, says the Lord, to the sword, and to death, and to famine; and I will make you a scattering to all the kingdoms of the earth." He exposes also the breaking of the oath.
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ιη΄, 16’, Καὶ δώσω τοὺς ἀνθρώπους τοὺς παρεληιϊυθότας τὴν διαθήκην μου, τοὺς μὴ στή. σαντάς τοὺς "5 όγους τῆς διαθήκης μου ἣν ἐποίησαν κατὰ πρόσωπόν μου, τὸν μόσχον ἣν ἐποίησαν "" εἰς " δύο, καὶ διῆκϊθον διὰ μέσου τῶν διχοτομημάτων αὐτοῦ, τοὺς 5 ἄρχοντας Ιούδα, καὶ τοὺς ὄρχοντας Ἱερουσαλὴμ, τοὺς Ὦ δυνατοὺς, καὶ τοὺς ἱερεῖς, καὶ πάντα τὸν αὸν τῆς γῆς, τοὺς διελθόντας ἀνὰ μέσον τῶν διχοτο- “μάτων τοῦ μόσχου. Οὕτως εἰώθεισαν ὀμνύναι κατὰ τὸ παλαιόν. ᾿Αμέλει καὶ ὁ τῶν ὅλων Θεὸς πρὸς τὸν ᾿Αδραὰμ. τὰς συνθήκας ποιούμενος, χριὸν τριετῇ, καὶ μόσχον, καὶ τράγον, ὁμοχρόνους κελεύσας, καὶ τὰ τμήματα ἀντιπρόσωπα πυρὸς, ἀνὰ μέσον τῶν διχοτομημάτων πεποίηκε διελθεῖν, κατὰ τὸ κρατοῦν ἔθος τὰς πρὸς αὐτὸν συνθήκας ποιούμενος “ τοῦτο καὶ οὗτοι δεδράκασι, τὰς περὶ τῆς ἐλευθερίας τῶν Ἑόδραίων οἰκετῶν ἐπαγγελίας ποιούμενοι, καὶ ὄρκῳ τὴν ἐλευθερίαν ϑεδαιῶσαι βουλόμενοι :" ἀλλὰ τοῦτον παραυτίκα παρέθησαν. Διάτοι τοῦτο ἀπειλεῖ παραδώσειν αὐτοὺς τοῖς ἐχθροῖς, καὶ τῷ βασιλεῖ καὶ τοῖς ἄρχουσιν ἐπιθήσειν τὸν τῆς δουλείας ζυγόν· καὶ τὰ σώματα αὐτῶν βορὰν τοῖς θηρίοις προθήσειν.
iē΄, 16’, Kai dōsō tous anthrōpous tous parelēiïythotas tēn diathēkēn mou, tous mē stē. santas tous "5 ogous tēs diathēkēs mou hēn epoiēsan kata prosōpon mou, ton moschon hēn epoiēsan "" eis " dyo, kai diēkïthon dia mesou tōn dichotomēmatōn autou, tous 5 archontas Iouda, kai tous orchontas Hierousalēm, tous Ō dynatous, kai tous hiereis, kai panta ton aon tēs gēs, tous dielthontas ana meson tōn dichoto- “matōn tou moschou. Houtōs eiōtheisan omnynai kata to palaion. ᾿Amelei kai ho tōn holōn Theos pros ton ᾿Adraam. tas synthēkas poioumenos, chrion trietę̄, kai moschon, kai tragon, homochronous keleusas, kai ta tmēmata antiprosōpa pyros, ana meson tōn dichotomēmatōn pepoiēke dielthein, kata to kratoun ethos tas pros auton synthēkas poioumenos “ touto kai houtoi dedrakasi, tas peri tēs eleutherias tōn Heodraiōn oiketōn epangelias poioumenoi, kai orkǭ tēn eleutherian ϑedaiōsai boulomenoi :" alla touton parautika parethēsan. Diatoi touto apeilei paradōsein autous tois echthrois, kai tǭ basilei kai tois archousin epithēsein ton tēs douleias zygon; kai ta sōmata autōn boran tois thēriois prothēsein.
"And I will give the men who transgressed my covenant, who did not keep the words of my covenant which they made before me, the calf which they made into two and passed between its halves: the rulers of Judah and the rulers of Jerusalem, the powerful, the priests, and all the people of the land who passed between the halves of the calf." This was how they used to swear in ancient times. Indeed the God of all too, when he made a covenant with Abraham, ordered a three-year-old ram, calf, and goat, all of the same age, with the pieces set facing each other, and made fire pass between the halves, making his covenant with him according to the prevailing custom. These men too did this, making promises about the freedom of the Hebrew servants and wishing to confirm the freedom with an oath; but they transgressed it at once. Therefore he threatens to hand them over to their enemies, to put the yoke of slavery on the king and the rulers, and to set out their bodies as food for the wild beasts.
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ἀναμιμνήσκει προῤῥήσεως. Ἔν γὰρ ταῖ; ἡμέραις Ἰωακεὶμ, υἱοῦ Ἰωσίου βασιλέως Ἰούδα, τοὺς νἱοὺς Ῥηχὰό εἰς τὸν θεῖον ναὸν 15 εἰσχγαγεῖν προσετάχθη, καὶ ἐν μιᾷ τῶν αὐλῶν οἴνον τούτοις προσενεγκεῖν. Ἐγὼ ὃὲ, φησὶ, τὸ προσταχθὲν πεπλέρωχα, καὶ κεράμια οἴνου πλήρη προτεθειχὼς, παρηγγύων πιεῖν. ἈΑντίλεγον δὲ ἐκεῖνοι, λέγοντες" Οὐ μὴ πίωμεν" εἷνον- ὅτι ᾿Ιωναδὰθδ υἱὸς Ῥηχὰξ, ὁ πατὴρ ἡμῶν, ἐνετείλατο ἡμῖν", εἰπών" Οὗ μὴ πίητε οἵνον" ὑμεῖς, καὶ οἱ υἱοὶ ὑμῶν, ξως τοῦ αἰῶνος. (ζ.) Καὶ οἰκίας οὐ μὴ οἱκοδομ'σητε"ἢἬ Ἔ καὶ σπέρμα μὴ σπείρητε, καὶ ἀμπειιϊῶνας "8 μὴ φυτεύσητε, μηδὲ ἔστω ὑμῖν " ἀ.1.᾽ ἐν σκηναῖς κατοικήσετε " πάσας τὰς ἡμέρας ὑμῶν " ὅπως ζήσητε ἡμέρας πο.11ὰς ἐπὶ τῆς γῆς, ἐφ᾽ ἧς ὑμεῖς διατρίδετε ἐπ᾿ αὑτῆς. Τούτων δὲ, φησὶν. ἡ εῖς τῶν λόγων ἀκούσαντες, τὰς πατρῴας ἐφυλάξαμεν ἐντολὰς, σὺν ταῖς γυναιξὶ καὶ τοῖς υἱέτ' " καὶ οὔτε οἰκίας ἐδειμάμεθα, οὔτε γεωργίας ἐπεμελήθημεν " ἀλλ᾽ ἐν Α σκηναῖς οἰκοῦντες μέχρι τοῦ παρόντος διετελέσαμεν " νῦν δὲ τῶν Βαδωλωνίων ἐπελθόντων, εἰς τήνδε τὴν πόλιν καταφυγεῖν ἐναγχάσθημεν. θαυμάσαι δὲ ἄξιον καὶ τοῦ πατρὸς τὴν νομοθεσίαν, καὶ τῶν υἱῶν καὶ τῶν ἀπογόνων τὴν εὐπείθειαν " τὸν γὰρ ἀφρόντιδα καὶ ἀκτήμονα βίον ἠγάπησαν, καὶ τὸ πάντων παρασεως, τῆς θείας ἐλπίδος τὸ κατὰ σφᾶς αὐτοὺς ἐξαρτήσαντες. Εἰ δὲ κατὰ τὸν τοῦ νόμου καιρὸν, ὃς οὐκ εἶχε τὴν τελειότητα, διὰ τὴν τῶν νομοθετουμένων ἀσθένειαν, τὴν ἄκραν οὗτοι φιλοσοφίαν ἢσπάσαντο, τίνες ἂν ἐγένοντο τὸν 3 εὐαγγελικὸν ἀκούσαντες νόμον: ᾿Αλλ᾽ ὁ τῶν ὅλων Θεὸς κελεύει τῷ προφήτῃ, ἅπασιν εἰπεῖν τοῖς τὴν Ἱερουσαλὴμ οἰκοῦσιν, ὅτι υὗτοι μὲν τὴν τοῦ πατρὸς φυλάττοντες ἐντολὴν, πιεῖν οὖκ ἠθέλησαν οἶνον " ὑμεῖς δὲ, καὶ προφητικὰς διδασκαλίας νύκτωρ καὶ μεθ᾽ ἡμέραν δεχόμενοι, κατὰ ποὺς ἐμοὺς οὐ πολιτεύεσθε νόμους. Οὗ δὴ χάριν, ὑμῖν ἐπάξω παντοδαπὰς συμφορὰς, τοῖς δὲ τοῦ Ῥηχὰδ ἀπογόνοις, τὴν πατρῴαν φυλάξασιν ἐντολὴν, τὸ χάλλιίστον τῶν ἀγαθῶν ἐπαγγέλλεται. ν
anamimnēskei prorrhēseōs. En gar tai? hēmerais Iōakeim, huiou Iōsiou basileōs Iouda, tous nious Rhēchao eis ton theion naon 15 eischgagein prosetachthē, kai en mią tōn aulōn oinon toutois prosenenkein. Egō hoe, phēsi, to prostachthen peplerōcha, kai keramia oinou plērē protetheichōs, parēngyōn piein. AAntilegon de ekeinoi, legontes" Ou mē piōmen" heinon- hoti ᾿Iōnadathd huios Rhēchax, ho patēr hēmōn, eneteilato hēmin", eipōn" Hou mē piēte hoinon" hymeis, kai hoi huioi hymōn, xōs tou aiōnos. (z.) Kai oikias ou mē hoikodom'sēte"ēĒ E kai sperma mē speirēte, kai ampeiiïōnas "8 mē phyteusēte, mēde estō hymin " a.1.᾽ en skēnais katoikēsete " pasas tas hēmeras hymōn " hopōs zēsēte hēmeras po.11as epi tēs gēs, eph᾽ hēs hymeis diatridete ep᾿ hautēs. Toutōn de, phēsin. hē eis tōn logōn akousantes, tas patrǭas ephylaxamen entolas, syn tais gynaixi kai tois huiet' " kai oute oikias edeimametha, oute geōrgias epemelēthēmen " all᾽ en A skēnais oikountes mechri tou parontos dietelesamen " nyn de tōn Badōlōniōn epelthontōn, eis tēnde tēn polin kataphygein enanchasthēmen. thaumasai de axion kai tou patros tēn nomothesian, kai tōn huiōn kai tōn apogonōn tēn eupeitheian " ton gar aphrontida kai aktēmona bion ēgapēsan, kai to pantōn paraseōs, tēs theias elpidos to kata sphas autous exartēsantes. Ei de kata ton tou nomou kairon, hos ouk eiche tēn teleiotēta, dia tēn tōn nomothetoumenōn astheneian, tēn akran houtoi philosophian ēspasanto, tines an egenonto ton 3 euangelikon akousantes nomon: ᾿All᾽ ho tōn holōn Theos keleuei tǭ prophētę̄, hapasin eipein tois tēn Hierousalēm oikousin, hoti hyytoi men tēn tou patros phylattontes entolēn, piein ouk ēthelēsan oinon " hymeis de, kai prophētikas didaskalias nyktōr kai meth᾽ hēmeran dechomenoi, kata pous emous ou politeuesthe nomous. Hou dē charin, hymin epaxō pantodapas symphoras, tois de tou Rhēchad apogonois, tēn patrǭan phylaxasin entolēn, to challiiston tōn agathōn epangelletai. n
… he recalls a prediction. In the days of Jehoiakim son of Josiah king of Judah he was commanded to bring the sons of Rechab into the divine temple and to offer them wine in one of the courts. I fulfilled the command, he says; I set out jars full of wine and urged them to drink. But they refused, saying: "We will not drink wine; for Jonadab son of Rechab, our father, commanded us, saying: You shall not drink wine, you and your sons, for ever; and you shall not build houses, nor sow seed, nor plant vineyards, nor have any; but you shall live in tents all your days, so that you may live many days on the land on which you sojourn." Having heard these words, he says, we have kept our father's commands, with our wives and sons; we have neither built houses nor taken up farming, but have continued until now living in tents. But now that the Babylonians have come, we have been forced to take refuge in this city. Worthy of admiration are both the father's legislation and the obedience of his sons and descendants: they loved a life without cares and without possessions, and … hanging their own lot on the divine hope. If in the time of the law, which did not have perfection because of the weakness of those who received the law, these men embraced the highest philosophy, what would they have become had they heard the gospel law? But the God of all bids the prophet tell all the inhabitants of Jerusalem: These men, keeping their father's command, would not drink wine; but you, though you receive prophetic teaching night and day, do not live by my laws. For this reason I will bring on you calamities of every kind. To the descendants of Rechab, who kept their father's command, he promises the finest of good things.
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ιθ΄. Οὐ μὴ ἐκλείψει", φησὶν, ἀνὴρ ἐκ τῶν υἱῶν ὠπὸν μου, πάσας τὰς ἡμέρας τῆς γῆς. Ἰστέον μέντοι, ὡς ἅπας ἐκείνους φυλάττων τοὺς νόμους, υἱὸς … τῶν εὐαγγελικῶν ἐπακούσαντες νόμων.
ith΄. Ou mē ekleipsei", phēsin, anēr ek tōn huiōn ōpon mou, pasas tas hēmeras tēs gēs. Isteon mentoi, hōs hapas ekeinous phylattōn tous nomous, huios … tōn euangelikōn epakousantes nomōn.
"There shall not fail," he says, "a man of the sons [of Jonadab, standing before] me all the days of the earth." One must know, however, that everyone who keeps those laws is a son [of Jonadab] … who have heard the gospel laws.
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Μετὰ ταῦτα λέγει, ὡς προσετάχθη πᾶσαν συγγράψαι τὴν προφητείαν. Κεφραλίδα 3 δὲ βιδλίου καλεῖ τὰ εἰλήματα, οἷς μέχρι τοῦ παρόντος φίλον Ἵουδαίοις χεχρῇαθαι. Εἰκὸς γὰρ, φησὶν, ἀχριδέστερον αὐτοὺς μεμαθηκότας τὰ ἀπειληθέντα κακὰ, διὰ τῆς μεταμελείας τῆς σωτηρίας τυχεῖν " ποιεῖ δὲ τὺ προσταχθὲν ὁ προφήτης. Καὶ αὐτὸς μὲν, ὑπὸ τῆς ξίας ἐνεργούμενος χάριτος, προσέφερε τοὺς χρηαμούς " ἔγραφε δὲ τούτους ὁ Βαρούχ. Καὶ ἐπειδήπερ εἰς τὸν θεῖον νεὼν εἰσελθεῖν ἐκωλύετο, (χαθεῖρχτο γὰρ,) τῷ Βαροὺχ παρεγγυᾷ ἀναγνῶναι τῷ λαῷ τὰ συγγεγραμμένα " καὶ συχνοῦ διελθόντος χρόνον, δημοτελοῦς ἐπιτελουμένης νηστείας, ὁ Βαροὺχ ἀνέγνω πὴν προφητείαν " εἷς δὲ τῶν ἀκουσάντων, εὐσεθέστερον κινηθεὶς, μηνύει τοῖ; ἄρχουσι τὰ ἠπειλημένα κακά" οἱ δὲ τὸν Βαρουχ μετεστείλαντο, καὶ ἀναγνῶναι προσέταξαν, καὶ δέους ἐμπλησθέντες τὸν τούτων μαθεῖν ἐσπούδασαν συγγραφέα. Ὁ δὲ Βαροὺχ ἐδίδαξεν, ὡς Ἱερεμίας ὑπὸ «ἧς θείας ἐμπνεόμενος χάριτος ταῦτά μοι παρηγγύησε γράψαι. Οἱ δὲ ἄρχον τῆς τὸ βιδλίον ἔδοσαν τῷ βασιλικῷ γραμματεῖ " τῷ δὲ Βαροὺχ φυγεῖν παρηγγύησαν " ἐμήνυσαν δὲ τὰ συγγεγραμμένα τῷ βασιλεῖ. Ὁ δὲ ἤγαγε μὲν τὸν γραμματέα, καὶ ἀναγνῶναι κελεύει. Δυσσεδὴς δὲ ὧν, καὶ ᾿ παράνομος, τὰς ἀναγινωσχομένας ἐκτέμνων σελίδας τῷ πυρὶ παρεδίδου τ" διὰ γὰρ τὴν τοῦ χειμῶνος ὥραν κδ΄, Καὶ οὐκ ἐζήτησαν ᾿ὅ, φησὶ, τὸν Κύριον '" τὰ ἱμάτια αὐτῶν ὁ βασιμϊεὺς καὶ πάντες" οἱ παῖδες αὐτοῦ, οἱ ἀκούσαντες πάντας τοὺς «1όγους τούτους. "᾿Αλλ ὥσπερ τούτων τὴν πΐπαιαν ἐσχάτὴν ἀναλγησίαν "" κατηγορεῖ, οὕτως ἐπαινεῖ τὸν "δ. Ὑπέθεντο γὰρ οὗτοι τῷ βασιλεῖ, μὴ "5 χατσχαῦσαι τὸ βιβλίον, καὶ οὐκ ἤκουσεν αὐτῶν. Οὐκ ἠρκέσθη δὲ τῇ παρανομίᾳ ὁ δυσσεύῃς βασιλεύς " ἀλλὰ τὸν Βαροὺχ καὶ τὸν Ἱερεμίαν συλληφθῆναι προῦἐταξεν. Ὃ δὲ τῶν ὅλων Θεὸς τῷ “Ἱερεμίᾳ χελεύε: ἐν ἑτέρῳ βιθλίῳ τοὺς προτέρους λόγους συγγράψαι. Ὁ ὁ ὃὲ θεῖος νόμος μεμένηχὲν ἀδλαθής. Οὕτω καὶ τοῦ ληφθέντος σώματος πεπονθότος, ὁ Λόγος δ' μεμένηχεν ἀπαθής “ εἰπεῖν δὲ ἡ προφήτης καὶ τῷ Ἰωακεὶμ ἐκελεύσθη ταῦτα. κθ', λ΄. Τάδε 35 Λέγει Κύριος, Σὺ κατέκαυσας Βαδυϊῶγος, καὶ διαφθερεῖ τὴν γὴν ταύτην, καὶ ἀπ᾿ αὑτῆς ἄγθρωπος καὶ κτῆνος. Διὰ τοῦτο οὕτως εἶπε Κύριος ἐπὶ ᾿Ιωακεὶμ βασιλέα ὃ ὦ Ἰούδα, Οὐκ ἔσται αὐτῷ καθήμενος ἐπὶ θρόνου Δαδὶδ, καὶ τὸ θνησιμαῖον αὑτοῦ ἔσται ἐῤῥιμμένον ἐν τῷ καύματι τῆς ἡμέρας, καὶ ἕν τῷ παγετῷ τῆς ᾿Αψευδὴς ἡ προφητεία, Εἰ γὰρ καὶ ἐβασίλευσεν Ἰεχονίας ὁ υἱὸς αὐτοῦ, ἀλλὰ μετὰ τρεῖς μῆνας ἀπήχθη αἰχμάλωτος. ᾿Απειλεῖ δὲ αὐτῷ καὶ παντὶ τῷ οἴκῳ ὅδ τὸν ὅλεθρον, καὶ τῇ πόλει τὴν ἐρημέαν, καὶ τῷ λαῷ τὰ προῤῥηθέντα κακά. Πεπλήρωκε δὲ πάλιν τὸ προσταχθὲν ὁ προφήτης, καὶ γέγραφε πάλιν τὴν προφητείαν, τοῦ Βαροὺχ ὑπουργήσαντος. « Καὶ προσετέθησαν, φησὶν, ἔτι ἐν αὐτῷ λόγοι πλείονες ᾿' βασιλεὺς ἀκούσας τῶν ἀπειλῶν, πολλαπλασίως γενέσθαι ταύτας προσέταξεν ὁ Δεσπότης. Ἡμεῖς δὲ, παροι ι] πὴ ἀιοαας καλῶ, καὶ τὰς θείας δείσωμεν ἀπειλὰς, καὶ ταῖς ἀγαθαῖς πιστεύσωμεν ὑποσχέσεσιν, καὶ ἀξίως περιπατήσωμεν τῆς κλήσεως, ἧς ἐκλήθημεν, ἵνα καὶ τῶν ἀπειλῶν τὴν πεῖραν ἐχφύγωμεν, καὶ ὑπισχνουμένων ᾿ ἀπολαύσωμεν ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Ὁ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα πρέπει, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν
Meta tauta legei, hōs prosetachthē pasan syngrapsai tēn prophēteian. Kephralida 3 de bidliou kalei ta eilēmata, hois mechri tou parontos philon Hioudaiois chechrę̄athai. Eikos gar, phēsin, achridesteron autous memathēkotas ta apeilēthenta kaka, dia tēs metameleias tēs sōtērias tychein " poiei de ty prostachthen ho prophētēs. Kai autos men, hypo tēs xias energoumenos charitos, prosephere tous chrēamous " egraphe de toutous ho Barouch. Kai epeidēper eis ton theion neōn eiselthein ekōlyeto, (chatheirchto gar,) tǭ Barouch parengyą anagnōnai tǭ laǭ ta syngegrammena " kai sychnou dielthontos chronon, dēmotelous epiteloumenēs nēsteias, ho Barouch anegnō pēn prophēteian " heis de tōn akousantōn, eusethesteron kinētheis, mēnyei toi? archousi ta ēpeilēmena kaka" hoi de ton Barouch metesteilanto, kai anagnōnai prosetaxan, kai deous emplēsthentes ton toutōn mathein espoudasan syngraphea. Ho de Barouch edidaxen, hōs Hieremias hypo «hēs theias empneomenos charitos tauta moi parēngyēse grapsai. Hoi de archon tēs to bidlion edosan tǭ basilikǭ grammatei " tǭ de Barouch phygein parēngyēsan " emēnysan de ta syngegrammena tǭ basilei. Ho de ēgage men ton grammatea, kai anagnōnai keleuei. Dyssedēs de hōn, kai ᾿ paranomos, tas anaginōschomenas ektemnōn selidas tǭ pyri paredidou t" dia gar tēn tou cheimōnos hōran kd΄, Kai ouk ezētēsan ᾿ho, phēsi, ton Kyrion '" ta himatia autōn ho basimïeus kai pantes" hoi paides autou, hoi akousantes pantas tous «1ogous toutous. "᾿All hōsper toutōn tēn pïpaian eschatēn analgēsian "" katēgorei, houtōs epainei ton "d. Hypethento gar houtoi tǭ basilei, mē "5 chatschausai to biblion, kai ouk ēkousen autōn. Ouk ērkesthē de tę̄ paranomią ho dysseuę̄s basileus " alla ton Barouch kai ton Hieremian syllēphthēnai prouetaxen. Ho de tōn holōn Theos tǭ “Hieremią cheleue: en heterǭ bithliǭ tous proterous logous syngrapsai. Ho ho hoe theios nomos memenēchen adlathēs. Houtō kai tou lēphthentos sōmatos peponthotos, ho Logos d' memenēchen apathēs “ eipein de hē prophētēs kai tǭ Iōakeim ekeleusthē tauta. kth', l΄. Tade 35 Legei Kyrios, Sy katekausas Badyïōgos, kai diaphtherei tēn gēn tautēn, kai ap᾿ hautēs agthrōpos kai ktēnos. Dia touto houtōs eipe Kyrios epi ᾿Iōakeim basilea ho ō Iouda, Ouk estai autǭ kathēmenos epi thronou Dadid, kai to thnēsimaion hautou estai errhimmenon en tǭ kaumati tēs hēmeras, kai hen tǭ pagetǭ tēs ᾿Apseudēs hē prophēteia, Ei gar kai ebasileusen Iechonias ho huios autou, alla meta treis mēnas apēchthē aichmalōtos. ᾿Apeilei de autǭ kai panti tǭ oikǭ hod ton holethron, kai tę̄ polei tēn erēmean, kai tǭ laǭ ta prorrhēthenta kaka. Peplērōke de palin to prostachthen ho prophētēs, kai gegraphe palin tēn prophēteian, tou Barouch hypourgēsantos. « Kai prosetethēsan, phēsin, eti en autǭ logoi pleiones ᾿' basileus akousas tōn apeilōn, pollaplasiōs genesthai tautas prosetaxen ho Despotēs. Hēmeis de, paroi i] pē aioaas kalō, kai tas theias deisōmen apeilas, kai tais agathais pisteusōmen hyposchesesin, kai axiōs peripatēsōmen tēs klēseōs, hēs eklēthēmen, hina kai tōn apeilōn tēn peiran echphygōmen, kai hypischnoumenōn ᾿ apolausōmen agathōn, chariti kai philanthrōpią tou Ho Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa prepei, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn
After this he says that he was commanded to write down the whole prophecy. By "the roll of a book" he means the scrolls, which the Jews like to use to this day. For it is likely, he says, that having learned more exactly the evils threatened, they would obtain salvation through repentance. The prophet does what was commanded: he himself, moved by the divine grace, delivered the oracles, and Baruch wrote them down. And since he was prevented from entering the divine temple (for he was shut up), he urges Baruch to read to the people what had been written. After a considerable time, when a public fast was being held, Baruch read the prophecy. One of the hearers, moved by greater piety, reported the threatened evils to the rulers. They sent for Baruch and ordered him to read, and, filled with fear, were eager to learn who had written these things. Baruch explained that Jeremiah, inspired by the divine grace, had charged him to write them. The rulers gave the book to the royal scribe, urged Baruch to flee, and reported the contents to the king. He brought in the scribe and ordered him to read. But being ungodly and lawless, he cut off the pages as they were read and handed them to the fire; for because of the winter season … "And they did not seek the Lord," he says, "[nor tear] their garments, the king and all his servants who heard all these words." But just as he accuses their … and extreme insensibility, so he praises those who urged the king not to burn the book; and he did not listen to them. Nor was the ungodly king content with this lawlessness: he ordered Baruch and Jeremiah to be arrested. But the God of all commands Jeremiah to write the former words in another book; and the divine law remained unharmed. So too, when the body that was assumed suffered, the Word remained impassible. The prophet was ordered to tell Jehoiakim this as well: "Thus says the Lord: You burned [this book, saying: Why have you written in it that the king of] Babylon [will surely come] and destroy this land, and man and beast will cease from it? Therefore thus says the Lord concerning Jehoiakim king of Judah: He shall have no one sitting on the throne of David, and his corpse shall be thrown out in the heat of the day and in the frost of the night." The prophecy is not false. For even though Jeconiah his son reigned, he was carried off captive after three months. He threatens destruction on him and his whole house, desolation on the city, and on the people the evils foretold. The prophet again fulfilled the command and wrote the prophecy again, with Baruch's help. "And many more words," he says, "were added to it"; [for since] the king, on hearing the threats, [was not changed,] the Master ordered them to be multiplied. But let us … both fear the divine threats and believe the good promises, and walk worthily of the calling with which we were called, so that we may escape the experience of the threats and enjoy the good things promised, by the grace and love for humankind of our Lord Jesus Christ, with whom glory befits the Father, with the all-holy Spirit, now and always and to the ages of ages. Amen.
Chapter 37
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Μέλλων ὁ θεσπέσιος προφήτης τὰ κατὰ τὴν ἅλωσιν ἐξηγεῖσθαι τῆς πόλεως, διδάσκει πρῶτον ποίαν ἄγων ἡλικέαν ἤρξατο τῆς βασιλείας ὁ Σεδεκίας, καὶ πόσον ἐδασίλευσε χρόνον " καὶ ὅτι κατὰ τὸν τῆς πολιορκίας καιρὸν, τὰς κατ᾽ αὐτοῦ καὶ τῆς πόλεω; εἰρημένας ὑπὸ τοῦ προφήτου προῤῥήσεις μαθὼν, ἀποστείλας τινὰς παρεγχάλεσεν αὐτὸν τὰς ὑπὲρ αὐτοῦ πρεσδείας προσενεγκεῖν τῷ Θεῷ ᾿ κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν οὐ δεσμωτήριον ᾧκει, ἀλλ᾽ ἀδεῶς ἐν τῇ πόλει διῆγε. Τῶν ὃὲ Βαδυλωνίων πολιορκούντων τὴν πόλιν, ἧκον εἰς ἐπικουρίαν τῶν Ἰουδαίων οἱ Αἰγύπτιο!, δηλονότι τοῦ βασιλέως εἰς συμμαχίαν αὐτοὺς καλέσαντος. Ἰοῦτο δὲ μαθόντες Χαλδαῖοι, τῆς πολιορκίας ἀπέστησαν. Ὃ τοίνυν Δεσπότης Θεὸς τῷ βασιλεῖ καὶ τοῖς ἄρχουσιν εἰπεῖν παρηγγύησε τῷ προφήτῃ, μήτε τῇ ᾿πῶν Αἰγυπτίων ἐπικουρίᾳ θαῤῥῆσαι, μήτε τῶν Χαλδαίων καταφρονῆσαι " οἱ γὰρ Αἰγύπτιοι: χαταλήψονται τὴν ἐνεγχοῦσαν ὡς τάχιστα, καὶ οἱ Χαλδαΐοι πάλιν ἀναστρέψαντες, καὶ πολιορχήσουσι τὴν πόλιν, καὶ πυρὶ 33. παραδώσουσι. Καὶ διδάσκων, ὡς αὐτὸς κατ᾽ αὐτῶν τὴν ψῆφον ἐξήνεγκεν, ἐπιφέοε: καὶ ταῦτα" ν. Ἀ.11᾽ ἐὰν πατάξητε πᾶσαν τὴν δύναμιν τῶν Χαλδαίων τῶν πολεμούντων " ὑμᾶς, καὶ καταἕκαστος ἐν τῇ σκηνῇ " αὑτοῦ, οὗτοι ἀναστήσονται. καὶ κατακαύσουσι τὴν πόλιν ταύτην ἂν πυρί. Μὴ γὰρ δὴ νομίσητε τὴν τῶν Χαλδαίων ῥώμὴν "5 περιγίγνεσθαι. ᾿Αρχοῦσι γὰρ εἰς ὑμετέραν πανολεθρίαν καὶ ὀλίγοι τραυματίαι, δι᾽ ἀσθένειαν καταλειφθέντες ἐν ταῖς σκηναῖς “ ἀσθενεῖς γὰρ ὑμᾶς ἡ ἁμαρτία πεποίηκεν. Εἶτα διδάσκει, ὡς ἀναχωχῆς τινος αὐτοῖς γενομένης διὰ τὴν τῶν Χαλδαίων ὑποχώρησιν, αὐτὸς μὲν πρὸς τοὺς οἰκείους αὑτοῦ ἐξελὴλυθε, πρίασθαι ἄρτους βουλόμενος " Σερουῖα "5 δέ τις ὑποπτεύσας αὐτὸν πρὸς τοὺς πολεμίους πεφευγέναι, εἰσήγγειλε παρὰ τοῖς ἄρχουσιν" οἱ δὲ ἀκούσαντες χαθεῖρξαν αὐτὸν, οὐκ εἰς τὴν δημοσίαν εἰρκτὴν, « ἐπεπλήρωτο " γὰρ, φησὶν, ἐκείνη, » ἀλλ᾽ εἰς τὸν οἶκον Ἰωνάθαν τοῦ γραμματέως " συχνῶν δὲ σῶν ἡμερῶν, μεταπέμπεται μὲν αὐτὸν χρύθδην ὁ Σεδεκίας, καὶ ἔρεται, εἰ ἔστι λόγος παρὰ Κυρίου " ὁ δὲ προφήτης αὐτῷ προλέγει τὴν ἅλωτιν " μετὰ δὲ τὴν πρόῤῥησιν, αἰτιᾶται τὴν εἰς αὐτὸν γεγενημένην
Mellōn ho thespesios prophētēs ta kata tēn halōsin exēgeisthai tēs poleōs, didaskei prōton poian agōn hēlikean ērxato tēs basileias ho Sedekias, kai poson edasileuse chronon " kai hoti kata ton tēs poliorkias kairon, tas kat᾽ autou kai tēs poleō? eirēmenas hypo tou prophētou prorrhēseis mathōn, aposteilas tinas parenchalesen auton tas hyper autou presdeias prosenenkein tǭ Theǭ ᾿ kat᾽ ekeinon de ton kairon ou desmōtērion hǭkei, all᾽ adeōs en tę̄ polei diēge. Tōn hoe Badylōniōn poliorkountōn tēn polin, hēkon eis epikourian tōn Ioudaiōn hoi Aigyptio!, dēlonoti tou basileōs eis symmachian autous kalesantos. Iouto de mathontes Chaldaioi, tēs poliorkias apestēsan. Ho toinyn Despotēs Theos tǭ basilei kai tois archousin eipein parēngyēse tǭ prophētę̄, mēte tę̄ ᾿pōn Aigyptiōn epikourią tharrhēsai, mēte tōn Chaldaiōn kataphronēsai " hoi gar Aigyptioi: chatalēpsontai tēn enenchousan hōs tachista, kai hoi Chaldaïoi palin anastrepsantes, kai poliorchēsousi tēn polin, kai pyri 33. paradōsousi. Kai didaskōn, hōs autos kat᾽ autōn tēn psēphon exēnenken, epipheoe: kai tauta" n. A.11᾽ ean pataxēte pasan tēn dynamin tōn Chaldaiōn tōn polemountōn " hymas, kai kataekastos en tę̄ skēnę̄ " hautou, houtoi anastēsontai. kai katakausousi tēn polin tautēn an pyri. Mē gar dē nomisēte tēn tōn Chaldaiōn rhōmēn "5 perigignesthai. ᾿Archousi gar eis hymeteran panolethrian kai oligoi traumatiai, di᾽ astheneian kataleiphthentes en tais skēnais “ astheneis gar hymas hē hamartia pepoiēken. Eita didaskei, hōs anachōchēs tinos autois genomenēs dia tēn tōn Chaldaiōn hypochōrēsin, autos men pros tous oikeious hautou exelēlythe, priasthai artous boulomenos " Serouia "5 de tis hypopteusas auton pros tous polemious pepheugenai, eisēngeile para tois archousin" hoi de akousantes chatheirxan auton, ouk eis tēn dēmosian eirktēn, « epeplērōto " gar, phēsin, ekeinē, » all᾽ eis ton oikon Iōnathan tou grammateōs " sychnōn de sōn hēmerōn, metapempetai men auton chrythdēn ho Sedekias, kai eretai, ei esti logos para Kyriou " ho de prophētēs autǭ prolegei tēn halōtin " meta de tēn prorrhēsin, aitiatai tēn eis auton gegenēmenēn
About to relate the events of the capture of the city, the inspired prophet first teaches at what age Zedekiah began to reign and how long he reigned; and that at the time of the siege, having learned the predictions the prophet had made against him and the city, he sent some men and asked him to offer intercession for him to God. At that time he was not living in prison but went about the city without fear. While the Babylonians were besieging the city, the Egyptians came to help the Jews, evidently because the king had called them into alliance. On learning this the Chaldeans withdrew from the siege. The Master God, then, charged the prophet to tell the king and the rulers neither to trust in the help of the Egyptians nor to despise the Chaldeans; for the Egyptians will very soon go back to the land that bore them, and the Chaldeans will return, besiege the city, and give it to the fire. And teaching that he himself had passed sentence on them, he adds this too: "Even if you strike the whole force of the Chaldeans who fight against you, and there are left [wounded men], each in his tent, these will rise up and burn this city with fire." Do not think that it is the strength of the Chaldeans that prevails. A few wounded men, left in the tents because of weakness, are enough for your utter destruction; for sin has made you weak. Then he teaches that when there was a respite for them through the withdrawal of the Chaldeans, he went out to his own people, wishing to buy bread. But one Serouias, suspecting that he was deserting to the enemy, denounced him to the rulers; and they, hearing it, shut him up, not in the public prison ("for that was full," he says) but in the house of Jonathan the scribe. After many days Zedekiah sends for him secretly and asks whether there is a word from the Lord. The prophet foretells the capture to him; and after the prediction he complains of the [treatment] done to him
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ιη΄, τθ’, Τί γὰρ, φησὶν, ἠδίκησά σε", καὶ τοὺς παῖδάς σου", ὅτι ἐδώκατέ με εἷς τὸν οἶκον τῆς φυϊαχῆς; Καὶ ποῦ εἰσιν οἱ προρῆται ὑμῶν οἱ βασι.λεὺς Βαδυιϊῶνος ἐφ᾽ ὑμᾶς ἐπὶ τὴν γῆν ταὐύτην"; Τῶν πραγμάτων, φησὶ, δειξαμένων "' τὴν τῆς ἐμῆς προφητείας ἀλήθειαν, τῶν δὲ ὑμετέρων προφητῶν τὴν ψευδολογίαν, ἔδει κρίναι δικαίως, καὶ τοὺς ψευδομένους " ἀπαιτῆσαι δίκας, οὐ τὸν τὰ ἀληθῇ προμηνύσαντα. Εἶτα παρακαλεῖ τῆς οἰκίας ἀπαλλαγῆναι τοῦ γραμματέως. Ὃ δὲ Σεδεκίας ἐκεῖθεν μὲν αὑτὸν ἐξήγαγεν, εἰς δὲ τὸ δημόσιον αὑτὸν ἐξέπεμψε δεσμωτήριον, καὶ ἄρτον ἕνα καθ᾽ ἑχάττην
iē΄, tth’, Ti gar, phēsin, ēdikēsa se", kai tous paidas sou", hoti edōkate me heis ton oikon tēs phyïachēs? Kai pou eisin hoi prorētai hymōn hoi basi.leus Baduiïōnos eph᾽ hymas epi tēn gēn tauytēn"? Tōn pragmatōn, phēsi, deixamenōn "' tēn tēs emēs prophēteias alētheian, tōn de hymeterōn prophētōn tēn pseudologian, edei krinai dikaiōs, kai tous pseudomenous " apaitēsai dikas, ou ton ta alēthę̄ promēnysanta. Eita parakalei tēs oikias apallagēnai tou grammateōs. Ho de Sedekias ekeithen men hauton exēgagen, eis de to dēmosion hauton exepempse desmōtērion, kai arton hena kath᾽ hechattēn
"What wrong have I done you," he says, "or your servants, [or this people,] that you have put me in the house of the prison? And where are your prophets who [prophesied to you, saying: The] king of Babylon [shall not come] against you, against this land?" Now that the events, he says, have shown the truth of my prophecy and the lying of your prophets, you ought to judge justly and exact punishment from the liars, not from the one who foretold the truth. Then he begs to be released from the scribe's house. Zedekiah brought him out of it, but sent him to the public prison, and [had] one loaf [given him] each day …
Chapter 38
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κατὰ τῆς πόλεως γεγενημένας ὑπὸ τοῦ προφήτου προῤῥήσεις " (ἔλεγε γὰρ τοὺς μὲν αὐτομολοῦντας πρὸς τοὺς Χαλδαίους σωτηρίας ἀπολαύσεσθαι, τοὺς δέ γε τῆς πολιορκίας ἀνεχομένους ὀλέθρῳ παραδοθήσεσθαι), παροξύνουσι κατὰ τοῦ προφήτου τὸν βασιλέα, φήσαντες αὑτὸν χαυνοῦν τῶν πολεμεῖν " δυναμένων τὴν προθυμίαν ταῖς τοιαύταις χρησμολογίαις. Ὁ δὲ ἀνόητος βασιλεὺς τοῖς εἰσαγγείλασι τὸν προφήτην ἐξέδωκεν " οἱ δὲ τὴν ἐξουσίαν λαθόντες, ἐχρήσαντο κατ' αὐτοῦ τῷ θυμῷ, καὶ καθῆχαν αὐτὸν εἰς λάκκον δυσώδη βόρθορον ἔχοντα. Καὶ Ἰουδαίων μὲν οὐδεὶς ἐπ:χούρησε τῷ προφήτῃ, τοιαύτας ὑπὲρ τῶν θείων λογίων ἀπαιτουμένῳ "' δίκας. ᾿Αὐδεμέλεχ δὲ ὁ εὐνοῦχος, ἀνὴρ Αἰθίοψ, ἐπιμέμφεται τῷ βασιλεῖ, καὶ μετὰ παῤῥησίας βοᾷ. (θ᾽.) ε Ἐπονηρεύσω "" ὡς " ἐποίησας ἀποκτεῖναι τὸν ἄνθρωπον τοῦ Θεοῦ ἀπὸ προσώπου τοῦ λιμοῦ, ὅτι οὐκ εἰσὶν ἔτι ἄρτοι ἕν τῇ πόλει. » Δεξάμενος δὲ τὸν ἔλεγχον ὁ Σεδεκίας τὸν ᾿Λόδεμέλεχ ὑπουργὸν ποιεῖται τῆς τοῦ προφήτου σωτηρίας. Ὁ δὲ συνεργοὺς ἑτέρους λαδὼν, καὶ παλαιὰ ῥάχη τῷ προφήτῃ ῥίψας, καὶ ταῦτα ταῖς μασχάλαις ὑπὸ τὸ σχοινίον θεῖναι κελεύσας ἀνείλχυσεν αὐτὸν ἐκ τοῦ λάκκου Χερέθ 55, Χερὲθ δὲ τὸν λάκκον καλεῖ, ᾿Αναχθέντο δὲ αὐτὸν, καὶ τὸ δεσμωτήριον οἰκοῦντα, πάλιν ὁ βασιλεὺς μετεπέμψατο, καὶ εἰσἦγαγε πρὸς αὐτὸν εἰς "δ τὴν οἰκίαν ᾿λσαλισαὴλ "τὴν ἐν οἴκῳ Κυρίου. » Ὁ "δ δὲ Σύρος τοῦτοε ἡρμήνευσεν" ἀξιοῖ δὲ τὸν προφήτην θεῖον αὐτῷ μηνύσαι λόγον, καὶ τ᾽ ἀληθὲς μὴ κρύψαι. Ὁ δὲ Ὁ προφήτης φησίν᾽
kata tēs poleōs gegenēmenas hypo tou prophētou prorrhēseis " (elege gar tous men automolountas pros tous Chaldaious sōtērias apolausesthai, tous de ge tēs poliorkias anechomenous olethrǭ paradothēsesthai), paroxynousi kata tou prophētou ton basilea, phēsantes hauton chaunoun tōn polemein " dynamenōn tēn prothymian tais toiautais chrēsmologiais. Ho de anoētos basileus tois eisangeilasi ton prophētēn exedōken " hoi de tēn exousian lathontes, echrēsanto kat' autou tǭ thymǭ, kai kathēchan auton eis lakkon dysōdē borthoron echonta. Kai Ioudaiōn men oudeis ep:chourēse tǭ prophētę̄, toiautas hyper tōn theiōn logiōn apaitoumenǭ "' dikas. ᾿Audemelech de ho eunouchos, anēr Aithiops, epimemphetai tǭ basilei, kai meta parrhēsias boą. (th᾽.) e Eponēreusō "" hōs " epoiēsas apokteinai ton anthrōpon tou Theou apo prosōpou tou limou, hoti ouk eisin eti artoi hen tę̄ polei. » Dexamenos de ton elenchon ho Sedekias ton ᾿Lodemelech hypourgon poieitai tēs tou prophētou sōtērias. Ho de synergous heterous ladōn, kai palaia rhachē tǭ prophētę̄ rhipsas, kai tauta tais maschalais hypo to schoinion theinai keleusas aneilchysen auton ek tou lakkou Chereth 55, Chereth de ton lakkon kalei, ᾿Anachthento de auton, kai to desmōtērion oikounta, palin ho basileus metepempsato, kai eisēgage pros auton eis "d tēn oikian ᾿lsalisaēl "tēn en oikǭ Kyriou. » Ho "d de Syros toutoe hērmēneusen" axioi de ton prophētēn theion autǭ mēnysai logon, kai t᾽ alēthes mē krypsai. Ho de Ho prophētēs phēsin᾽
[Having heard] the predictions the prophet had made against the city (for he said that those who deserted to the Chaldeans would enjoy safety, while those who held out under the siege would be handed over to destruction), they provoke the king against the prophet, saying that by such oracles he was weakening the zeal of those able to fight. The foolish king handed the prophet over to his accusers; and they, having received the authority, vented their anger on him and let him down into a foul-smelling pit full of mud. Not one of the Jews came to the help of the prophet, who was paying such a penalty for the divine oracles. But Abdemelech the eunuch, an Ethiopian, rebukes the king and cries out with boldness: "You have done evil in what you have done, in killing the man of God by famine, for there is no more bread in the city." Zedekiah accepted the rebuke and made Abdemelech the agent of the prophet's rescue. He took others to help him, threw old rags down to the prophet, told him to put them under his armpits beneath the rope, and drew him up out of the pit Chereth (he calls the pit Chereth). When he had been brought up and was living in the prison, the king sent for him again, and brought him to himself "into the house of Asalisael, which is in the house of the Lord." The Syrian rendered this … He asks the prophet to tell him the divine word and not to hide the truth. And the prophet says:
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ιε΄. ᾿Εὰν ἀναγγελῶ "Κ» σοι, οὐκὶ θανατώσεις δ με; καὶ ἐὰν συμδουμλεύσω σοι, οὐ μὴ ἀκούσῃς μον. Καὶ γὰρ ὡς προφήτης ἔδει τὰ γενησόμενα, καὶ τὴν πεῖραν εἶχε διδάσκαλον. Τοῦ δὲ βασιλέως ὁμω» μοχότος ἣν μὴν “᾽ αὐτὸν μὴ παραδώσειν τοῖς δυσσεδέσιν 53, εἶπε πάλιν ιζ΄, ιη΄. Ἐὰν ἐξελθὼν ἐξέλθῃς πρὸς ἡγεμόνα βασεϊέως Βαδνιῶνος, ζήσεται ἡ ψυχή σου, καὶ ἡ πό.ϊις αὕτη οὗ μὴ κατακαυθῇ ἐν πυρὶ, καὶ ζήσεις σὺ καὶ ὁ οἶκός σου. Ἑὰν 5 δὲ μὴ ἐξέλθῃς σὺ πρὸς τοὺς ἄρχοντας βασιλέως Βαδυκῶγος, καὶ παραδοθήσεται ἡ πόλις αὕτη εἰς χεῖρας Χαϊλδαίων, καὶ χατακαύσουσιν αὐτὴν ἐν πυρὶ, καὶ σὺ οὐ μὴ σωθῇς ἐκ χειρὸς αὐτῶν. Ταῦτα πολλάκις προεΐρηκεν " ἀναγκαῖον δὲ ζητῆσαι, τί δήποτε ἐξιοῦσι μὲν ὑπισχνεῖται τὴν σωτηρίαν, μὴ ἐξιοῦσι δὲ τὸν ὄλεθρον ἀπειλεῖ. “Ὄρκους ὁ Σεδεκίας ἐδεδώκει τῷ Ναθουχοδονόσορ, ἡνίκα αὐτὸν προυδάλετο εἰς βασιλέα, ὡς τὸν φόρον τελέπει, καὶ εὔνοιαν περὶ τὸν χεχειροτονηχότα φυλάξει ὀλίγου δὲ χρόνον διελθόν-τος, παραθὰς τὰ συγχείΐμενα, οὔτε τὸν δασμὸν ἐτέλεσε, καὶ πρὸς Αἰγυπτίους κατέφυγεν. Ὁ Δεσπότης τοίνυν Θεὸς, ἐπειδὴ οὐ κατ᾽ εἰδώλων ἀψύχων τοὺς ὄρκους ἐποιήσατο, ἀλλὰ κατ᾽ αὐτοῦ τοῦ τῶν ὅλων Δημιουργοῦ, καὶ τούτους παραθδῆναι τετόλμηκεν, ἐξελθεῖν κελεύει πρὸς τοὺς Χαλδαίους, καὶ ταύτῃ θεραπεῦσαι τὴν τῶν ὄρκων παράθασιν - ὁ μέντοι Σεδ:χίας τῷ προφήτῃ φησίν " ε΄, Εγὼ «1όγον "5 ἔχω τῶν Ἰουδαίων τῶν προσπεφευγότων πρὸς τοὺς Χαιϊδαίους, μὴ δώσειν μὲ εἰς χεῖρας αὐτῶν, καὶ καταμωχήσονται μου. Δέδια, φησὶ, μὴ τοῖς αὐτομόλοις καταγέλαστος γένωμαι" ἀλλ᾽ ὅμως πάλιν αὐτὸς “7 ὁ προφήτης προτρέπει, καὶ ἀπειθοῦντι προτφέρει τὴν ἀπειλήν. χϑ΄. Ἰδοὺ 5" γὰρ, φησὶ, πᾶσαι αἱ γυναῖκες, αἱ καταλειφθεῖσαι ἐν οἴκῳ βασιλέως ᾿Ιούδα, ἐξάγογται πρὲς τοὺς ἄρχοντας βασιλείας γος, καὶ αὗται «.ἰέγουσιν 3. Ἡπάτησάν σε, καὶ ἠδυνήθησάν σοι ἄνδρες εἰρηνικοί σου, καὶ κατἐισχύσουσί 5. σου ἐν ὀλισθήματι ποδός 1" σου. Δέδιας, φησὶ, μὴ τοῖς αὐτομόλοις 7" ἐπίχαρτος γένη" ὕψῃ μετὰ ταῦτα τῆς πόλεως ἁλούσης, ἐκ τῶν βχσι- “ε τῆς τῶν ψευδοπροφητῶν ἀπάτης, καὶ λεγούσας, ὅτι Τούτων σο! γεγένηνται πρόξενοι οἱ τὴν εἰρήνην ὑποσχόμενοι, καὶ τῆς παρὰ σοῦ τιμῆς ἀπολαύσαντες, καὶ διὰ ταύτην σε τὴν αἰτίαν ἐκ τῶν θείων
ie΄. ᾿Ean anangelō "K» soi, ouki thanatōseis d me? kai ean symdoumleusō soi, ou mē akousę̄s mon. Kai gar hōs prophētēs edei ta genēsomena, kai tēn peiran eiche didaskalon. Tou de basileōs homō» mochotos hēn mēn “᾽ auton mē paradōsein tois dyssedesin 53, eipe palin iz΄, iē΄. Ean exelthōn exelthę̄s pros hēgemona baseïeōs Badniōnos, zēsetai hē psychē sou, kai hē po.ïis hautē hou mē katakauthę̄ en pyri, kai zēseis sy kai ho oikos sou. Hean 5 de mē exelthę̄s sy pros tous archontas basileōs Badykōgos, kai paradothēsetai hē polis hautē eis cheiras Chaïldaiōn, kai chatakausousin autēn en pyri, kai sy ou mē sōthę̄s ek cheiros autōn. Tauta pollakis proeïrēken " anankaion de zētēsai, ti dēpote exiousi men hypischneitai tēn sōtērian, mē exiousi de ton olethron apeilei. “Orkous ho Sedekias ededōkei tǭ Nathouchodonosor, hēnika auton proudaleto eis basilea, hōs ton phoron telepei, kai eunoian peri ton checheirotonēchota phylaxei oligou de chronon dielthon-tos, parathas ta syncheiïmena, oute ton dasmon etelese, kai pros Aigyptious katephygen. Ho Despotēs toinyn Theos, epeidē ou kat᾽ eidōlōn apsychōn tous orkous epoiēsato, alla kat᾽ autou tou tōn holōn Dēmiourgou, kai toutous parathdēnai tetolmēken, exelthein keleuei pros tous Chaldaious, kai tautę̄ therapeusai tēn tōn orkōn parathasin - ho mentoi Sed:chias tǭ prophētę̄ phēsin " e΄, Egō «1ogon "5 echō tōn Ioudaiōn tōn prospepheugotōn pros tous Chaiïdaious, mē dōsein me eis cheiras autōn, kai katamōchēsontai mou. Dedia, phēsi, mē tois automolois katagelastos genōmai" all᾽ homōs palin autos “7 ho prophētēs protrepei, kai apeithounti protpherei tēn apeilēn. chϑ΄. Idou 5" gar, phēsi, pasai hai gynaikes, hai kataleiphtheisai en oikǭ basileōs ᾿Iouda, exagogtai pres tous archontas basileias gos, kai hautai «.iegousin 3. Hēpatēsan se, kai ēdynēthēsan soi andres eirēnikoi sou, kai kateischysousi 5. sou en olisthēmati podos 1" sou. Dedias, phēsi, mē tois automolois 7" epichartos genē" hypsę̄ meta tauta tēs poleōs halousēs, ek tōn bchsi- “e tēs tōn pseudoprophētōn apatēs, kai legousas, hoti Toutōn so! gegenēntai proxenoi hoi tēn eirēnēn hyposchomenoi, kai tēs para sou timēs apolausantes, kai dia tautēn se tēn aitian ek tōn theiōn
"If I tell you, will you not surely put me to death? And if I give you advice, you will not listen to me." For as a prophet he knew what would happen, and he had experience as his teacher too. When the king swore that he would not hand him over to the ungodly, he said again: "If you go out to the commander of the king of Babylon, your soul shall live, and this city shall not be burned with fire, and you and your house shall live. But if you do not go out to the commanders of the king of Babylon, this city shall be handed over into the hands of the Chaldeans, and they will burn it with fire, and you shall not be saved from their hand." He has said this many times before; but one must ask why he promises safety to those who go out and threatens destruction on those who do not. Zedekiah had given oaths to Nebuchadnezzar when he made him king, that he would pay the tribute and keep faith with the one who had installed him. But after a short time he broke the agreement, did not pay the tribute, and fled for refuge to the Egyptians. The Master God, then, since he had sworn the oaths not by lifeless idols but by the very Creator of all, and had dared to break them, bids him go out to the Chaldeans and in this way heal the breaking of the oaths. Zedekiah, however, says to the prophet: "I have regard for the Jews who have deserted to the Chaldeans, lest they give me into their hands and they mock me." I am afraid, he says, of becoming a laughing-stock to the deserters. But the prophet urges him again, and sets the threat before him if he disobeys: "For behold," he says, "all the women who are left in the house of the king of Judah are being brought out to the commanders of the king of Babylon, and they say: Your men of peace have deceived you and prevailed over you, and they will overpower you when your foot slips." You fear, he says, becoming a source of glee to the deserters; you will see afterwards, when the city is taken, [the women] from the palace [blaming you for following] the deceit of the false prophets and saying: Those who promised you peace and enjoyed honour from you have been the cause of these things for you, and for this reason [turned] you from the divine …
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κγ΄. Καὶ πάσας τὰς γυναῖκάς σου, καὶ τὰ τέκνα σου ἐξάξουσι πρὸς τοὺς Χαλδαίους. Καὶ ἡ πόλις δὲ, φησὶν, ἐμπρησθήσεται, καὶ σὺ δορυάλωτος ἀπλεσε. Τῷ μέντοι προφήτη παρηγγύησε, μηδενὶ τῶν ἀρχόντων μηνύσαι τὰ εἰρημένα εἰπεῖν δὲ, ὡς Ἦντι- Θόλησα τὸν βασιλέα, μὴ εἰς ἐχείνην μεταπέμψαι με τὴν χαλεπωτάτην εἰρκτήν. Εἶτα διηγεῖται, ὡς ἀφίχοντο 15, καὶ μαθεῖν ἐπειράθησαν τὰ εἰρημένα τῷ βασιλεῖ, καὶ ὡς ἔπεισεν αὐτοὺς τὰ περὶ τοῦ δεσμω
kg΄. Kai pasas tas gynaikas sou, kai ta tekna sou exaxousi pros tous Chaldaious. Kai hē polis de, phēsin, emprēsthēsetai, kai sy doryalōtos aplese. Tǭ mentoi prophētē parēngyēse, mēdeni tōn archontōn mēnysai ta eirēmena eipein de, hōs Ēnti- Tholēsa ton basilea, mē eis echeinēn metapempsai me tēn chalepōtatēn eirktēn. Eita diēgeitai, hōs aphichonto 15, kai mathein epeirathēsan ta eirēmena tǭ basilei, kai hōs epeisen autous ta peri tou desmō
"And all your wives and your children they will bring out to the Chaldeans." And the city, he says, will be burned, and you will go away a captive. He charged the prophet, however, to tell none of the rulers what had been said, but to say: I petitioned the king not to send me back to that most cruel prison. Then he relates how they came and tried to learn what had been said to the king, and how he persuaded them with the [story] of the prison …
Chapter 39
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Ἐντεῦθεν λοιπὸν τὰ κατὰ τὴν ἄλωσιν διηγεῖται, καὶ φησι τῷ μὲν ἐννάτῳ ἔτει "5 τῆς Σεδεκίου βασιλείας τοὺς Βαδυλωνίους ἐπιστρατεῦσαι" τῷ 75 δὲ ἐνδεκάτῳ ἕτει τοῦ Σεδεκίου, ἐν τῷ μηνὶ τῷ τετάρτῳ, ἐννάτῃ τοῦ μηνὸς, τὸ μὲν τεῖχος χαταθδληθῆναι, τοὺς δὲ πολεμίους ὁρμῆσαι κατὰ τῆς πόλεως. Τούτου 1 δὲ γενομένου, ἀπέδραμε Σεδεκίας, καὶ οἱ ἐπὶ ῥώμῃ σεμνυνόμενοι πάντες. Καταδιώξαντες δὲ οἱ Χαλδαῖοι ἔφθασαν αὐτὸν, καὶ συνέλαθον 15 παρὰ τὴν Ἱεριχὼ πόλιν. ᾿Αραθὸθ 19 δὲ Ἱεριχὼ ἀπὸ δυσμῶν τῆς 'ἱεριχὼ λέγει’ ε« ᾿Απήγαγον δὲ αὐτὸν εἰς Ῥεδλαθὰ 5 τῆς Ἐμάθ "".., Τελεῖ δὲ τοῦτο ὑπὸ τὴν "Ἔμεσαν "" ὡς εἶναι δῆλον, ὅτι Ἐμὰθ ἐνταῦθα τὴν Ἔμεσαν καλεῖ. ε Καὶ ἐλάλησε μετ᾽ αὑτοῦ κρίματα. ᾿Αντὶ τοῦ, διήλεγξε τὴν τῶν ὄρκων παράθασιν, τὴν περὶ τὸν τε καὶ ἀχαριστίαν. Διελέγξας δὲ τὴν ἀδικίαν, ἐπιφέρε! τὴν τιμωρίαν " καὶ πρῶτον μὲν, ὁρῶντος αὐτοῦ, χατασφάττει τοὺς παῖδας, καὶ πάντας τοὺς ἐν τέλε: καὶ ἀξιωτάτους " οὕτω δὲ αὐτὸν χολάσας τῇ τῶν ἀνιαρῶν θεωρίᾳ, τὸ βλέπειν ἀφείλετο. Διηγεῖται ὃὲ ὅπως καὶ τὰ βασίλεια, καὶ τοὺς ἄλλους οἴκους ἐνἐπρήσαν, καὶ τοὺς τῆς πόλεως περιθόλους κατέλυσαν᾽ τοὺς δὲ λοιποὺς ἐξηνδραπόδισε Ναθουζαρδὰν ὁ ἀρχιμάγειρος τοῦ βασιλέως. Ὀλίγους δέ τινας πενίξ συζῶντας κατέλιπε, γεωργεῖν παραχελευσάμενο;'
Enteuthen loipon ta kata tēn alōsin diēgeitai, kai phēsi tǭ men ennatǭ etei "5 tēs Sedekiou basileias tous Badylōnious epistrateusai" tǭ 75 de endekatǭ hetei tou Sedekiou, en tǭ mēni tǭ tetartǭ, ennatę̄ tou mēnos, to men teichos chatathdlēthēnai, tous de polemious hormēsai kata tēs poleōs. Toutou 1 de genomenou, apedrame Sedekias, kai hoi epi rhōmę̄ semnynomenoi pantes. Katadiōxantes de hoi Chaldaioi ephthasan auton, kai synelathon 15 para tēn Hierichō polin. ᾿Arathoth 19 de Hierichō apo dysmōn tēs 'hierichō legei’ e« ᾿Apēgagon de auton eis Rhedlatha 5 tēs Emath "".., Telei de touto hypo tēn "Emesan "" hōs einai dēlon, hoti Emath entautha tēn Emesan kalei. e Kai elalēse met᾽ hautou krimata. ᾿Anti tou, diēlenxe tēn tōn orkōn parathasin, tēn peri ton te kai acharistian. Dielenxas de tēn adikian, epiphere! tēn timōrian " kai prōton men, horōntos autou, chatasphattei tous paidas, kai pantas tous en tele: kai axiōtatous " houtō de auton cholasas tę̄ tōn aniarōn theōrią, to blepein apheileto. Diēgeitai hoe hopōs kai ta basileia, kai tous allous oikous eneprēsan, kai tous tēs poleōs peritholous katelysan᾽ tous de loipous exēndrapodise Nathouzardan ho archimageiros tou basileōs. Oligous de tinas penix syzōntas katelipe, geōrgein paracheleusameno?'
From here, then, he relates the events of the capture. He says that in the ninth year of Zedekiah's reign the Babylonians marched against them, and that in the eleventh year of Zedekiah, in the fourth month, on the ninth of the month, the wall was breached and the enemy rushed upon the city. When this happened Zedekiah fled, with all who prided themselves on their strength. The Chaldeans pursued him, overtook him, and seized him near the city of Jericho; by "Araboth of Jericho" he means the area west of Jericho. "And they led him away to Reblatha of Emath." This is near Emesa, so that it is clear that here he calls Emesa Emath. "And he spoke judgments with him"; that is, he convicted him of breaking his oaths and of [his ingratitude] towards [his benefactor]. Having convicted him of injustice, he inflicts the punishment: first he slaughters his sons before his eyes, with all those in office and of highest rank; and having punished him in this way with the sight of these griefs, he took away his sight. He relates how they burned the palace and the other houses and pulled down the walls of the city; the rest Nabuzardan, the king's chief cook, carried off into slavery. He left a few who lived in poverty, and bade them farm.
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τα’, τ6΄, Καὶ ἐνετείλατο 8 Ναδουχοδογόσορ βα- Δέγων" Λάδε αὐτὸν, καὶ τοὺς ὀφῳθαϊμούς σοῦ θὲς ἐπ᾽ αὐτὸν, καὶ μὴ ποιήσῃς αὑτῷ μηδὲν κακόν" ὅτι ἀ.11᾽ ἣ καθὼς ἐὰν ταϊήσῃ πρὸς σὲ, οὕτως ποιήσεις μετ᾿ αὐτοῦ. Ἠὔξησε τὴν τῶν Ἰουδαίων κατηγορίαν, καὶ Ναθουχοδονότορ ὁ βασιλεὺς, καὶ ᾿Αθδεμέλεχ ὁ Αἰθίοψ. ᾿Αλλόφυλοι γὰρ ὄντες τὸν προφήτην ἠδέσθησαν Ἰουδαῖοι ὃὲ προφητικοῖς λόγοις ἐντεθραμμένοι, οὔτε τοῖς θείοις προσέχειν ἐδουλήθησαν λόγοις, καὶ τοὺς προφήτας παντοδαπαῖς τιμωρίαις ὑπέθαλον. Πέρας μέντοι εἴληφεν ἡ τοῦ Θεοῦ ἐπαγγελία. χειροτονήσας γὰρ τὸν προφήτην, ὑπἔσχετο ἄμαχον αὑτὸν δείξειν, καὶ στύλῳ σιδηρῷ, καὶ τείχει χαλκῷ ὅμοιον, ὅτι πολεμήσουσι μὲν αὑτὸν, οὐ περιγενήσονται δέ. Ὃ μέντοι Ναδουξαρδὰν, καὶ πᾶσα ἡ τῶν ἀρχόντων συμμορία, μετεπέμψαντο τὸν Ἱερεμίαν ἐκ τῆς εἱρκτῆς, καὶ τῷ Γοδολίᾳ καν, ὃν ἄρχειν τῶν καταλειφθέντων ἐν τῇ Ἰουδαΐ προπέταξε. Συγγραφῆς ὃξ ὁ προφήτης ἠξίωσε καὶ τὰ περὶ τοῦ ᾿Αὐδεμέλεχ ὑπὸ τοῦ θεοῦ προῤῥηθέντα, καὶ τέλους δ᾽ τετυχηκότα, Οὐδὲν γὰρ ἀτημέλητον, οὐδὲ “ἄμισθον παρ᾽ αὐτῷ" τότε δὲ, φησὶν, ὑπέσχετο ὁ Θεὺς ταύτην εἰς κακὰ, καὶ οὐκ εἰς ἀγαθά" καὶ "5 ἔσον: ται κατὰ πρύσωπόν σου ἐν τῇ ἡμέρᾳ ἐκείνῃ. (ι᾽, ιη΄.) Καὶ σώσω σε ἐν τῇ ἡμέρᾳ ἐκείνῃ, φησὶ Κύριος " καὶ οὗ μὴ δώσω σε εἰς χεῖρας ἀνθρώπων, ὧν σὺ φοδῇ ἀπὸ προτώπου αὐτῶν. Ὅτι σώζων σώσω σε. καὶ ἐν ῥομταίᾳ οὐ μὴ πεσῇ 55. καὶ ἔσται σοι ἡ Ψυχή σου εἰς εὕρημα Κι, ὅτι ἐπεποίθεις ἐπ᾿ ἐμὲ "δ, φησὶ Κύριος. « ᾽᾿Αληθῶς μακάριος, οὗ ὁ θεὸς Ἰαχὼδ βοηθὸς αὐτοῦ - καὶ ἡ ἐλπὶς αὐτοῦ ἐπὶ Κύριον τὸν Θεὸν αὐτοῦ - » καὶ, « Μακάριος ὁ λαὸς οὗ Κύριος ὁ Θεὸς 89 αὐτοῦ. » Τί γὰρ ὥνησε τὸν Σεδεκίαν ἡ βασιλεία; Τί δὲ παρέδλαψε τὸν ᾿Αδδεμέλεχ ἡ δουλεία; Ὁ μὲν γὰρ διὰ τὴν ἀσέδειαν ἐκεῖνα πέπον. θεν ἅπαντα" ὁ δὲ διὰ τὴν εὐλάδειαν πεῖραν οὐκ ἔλαθε τῶν κακῶν.
ta’, t6΄, Kai eneteilato 8 Nadouchodogosor ba- Degōn" Lade auton, kai tous ophǭthaïmous sou thes ep᾽ auton, kai mē poiēsę̄s hautǭ mēden kakon" hoti a.11᾽ hē kathōs ean taïēsę̄ pros se, houtōs poiēseis met᾿ autou. Ēuxēse tēn tōn Ioudaiōn katēgorian, kai Nathouchodonotor ho basileus, kai ᾿Athdemelech ho Aithiops. ᾿Allophyloi gar ontes ton prophētēn ēdesthēsan Ioudaioi hoe prophētikois logois entethrammenoi, oute tois theiois prosechein edoulēthēsan logois, kai tous prophētas pantodapais timōriais hypethalon. Peras mentoi eilēphen hē tou Theou epangelia. cheirotonēsas gar ton prophētēn, hypescheto amachon hauton deixein, kai stylǭ sidērǭ, kai teichei chalkǭ homoion, hoti polemēsousi men hauton, ou perigenēsontai de. Ho mentoi Nadouxardan, kai pasa hē tōn archontōn symmoria, metepempsanto ton Hieremian ek tēs heirktēs, kai tǭ Godolią kan, hon archein tōn kataleiphthentōn en tę̄ Ioudaï propetaxe. Syngraphēs hox ho prophētēs ēxiōse kai ta peri tou ᾿Audemelech hypo tou theou prorrhēthenta, kai telous d᾽ tetychēkota, Ouden gar atēmelēton, oude “amisthon par᾽ autǭ" tote de, phēsin, hypescheto ho Theus tautēn eis kaka, kai ouk eis agatha" kai "5 eson: tai kata prysōpon sou en tę̄ hēmerą ekeinę̄. (i᾽, iē΄.) Kai sōsō se en tę̄ hēmerą ekeinę̄, phēsi Kyrios " kai hou mē dōsō se eis cheiras anthrōpōn, hōn sy phodę̄ apo protōpou autōn. Hoti sōzōn sōsō se. kai en rhomtaią ou mē pesę̄ 55. kai estai soi hē Psychē sou eis heurēma Ki, hoti epepoitheis ep᾿ eme "d, phēsi Kyrios. « ᾽᾿Alēthōs makarios, hou ho theos Iachōd boēthos autou - kai hē elpis autou epi Kyrion ton Theon autou - » kai, « Makarios ho laos hou Kyrios ho Theos 89 autou. » Ti gar hōnēse ton Sedekian hē basileia? Ti de paredlapse ton ᾿Addemelech hē douleia? Ho men gar dia tēn asedeian ekeina pepon. then hapanta" ho de dia tēn euladeian peiran ouk elathe tōn kakōn.
"And Nebuchadnezzar [king of Babylon] gave orders [to Nabuzardan concerning Jeremiah], saying: Take him, and set your eyes on him, and do him no harm; but as he speaks to you, so do with him." Both Nebuchadnezzar the king and Abdemelech the Ethiopian increased the charge against the Jews. For they, though foreigners, respected the prophet; but the Jews, brought up on prophetic words, would neither heed the divine words and subjected the prophets to every kind of punishment. God's promise, however, received its fulfilment: for when he appointed the prophet he promised to show him invincible, like an iron pillar and a bronze wall, because they would fight against him but not prevail. Nabuzardan and the whole company of rulers sent for Jeremiah from the prison and [entrusted him] to Gedaliah, whom he appointed to rule those left in Judea. The prophet also thought worth recording what God had foretold about Abdemelech, which reached its fulfilment; for with him nothing is neglected or left unrewarded. At that time, he says, God promised: "[Behold, I bring my words against] this [city] for evil and not for good, and they shall be before you on that day. And I will save you on that day, says the Lord, and I will not give you into the hands of the men of whom you are afraid. For I will surely save you, and you shall not fall by the sword, and your life shall be to you as a prize, because you trusted in me, says the Lord." "Truly blessed is he whose helper is the God of Jacob, whose hope is in the Lord his God"; and "Blessed is the people whose God is the Lord." For what did his kingship profit Zedekiah? And what harm did slavery do Abdemelech? The one suffered all those things for his ungodliness; the other, for his piety, had no experience of evils.
Chapter 40
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Εἶτα διδάσκει ὁ προφήτης, τίνα πρὸς αὐτὸν ὁ Να- Κύριος ὁ Θεός σου ἐχρημάτισε" τὰ κακὰ ταῦτα ἐπὶ τὴν πόλιν ταύτην, (γ.) Καὶ ἐπήγαγε "", καὶ ἐποίησε Κύριος, καθὼς ἐλάλησεν, ὅτι ἡμαρτήχατε αὑτῷ, καὶ οὐκ ἠκούσατε τῆς φωνῆς αὖτοῦ, καὶ ἐγένετο τὸ ῥῆμα τοῦτο ὑμῖν, Καὶ ἐντεῦθεν δῆλον, ὡς ἐπ᾽ εὐεργεσίᾳ τῶν ἄλλων ἐθνῶν τὸν Ἱσραὴλ ὁ Θεὸς ἐξ ἀρχῆς ἐξελέξατο" τά τε γὰρ δι᾽ αὐτοὺς γινόμενα 55 θαύματα χατέπληττεν ἅπαντας, καὶ σαφῶς ἐδίδασκεν, ὅτι ὁ τούτων Θεὸς μόνος ἀληθὴῆς Θεός - καὶ αὖ πάλιν, τὰ συμθαίΐίνοντα αὐτοῖς λυπηρὰ, τῆς μὲν αὐτῶν κατηγόρει " παρανομίας, αὶ τοῦ δὲ Θεοῦ τὴν δικαίαν ἐκήρυττε ψῆφον, Αὐτίκα τοίνυν ἔφη Ναθουζαρδὰν, καὶ τούτους 3 δίκας ἀξίως 95 ξεδωχέναι, καὶ τὸν Θεὸν δίκαια δεδραχέναι. Εἶτα αἴρξτιν δίζωσι τῷ προφήτῃ, καὶ ὑπισχνεῖται μὲν τὴν ἐν Βαθυλῶνι θεραπείαν, εἰ ἐκείνης 57 τὴν οἴκησιν προέλοιτο᾽ ἐπαγγέλλεται δὲ καὶ χαταλείψειν, εἰ τοῦτο προέλοιτο, καί φησιν" Ἰδοὺ" πᾶσα ἡ γῆ ἐναγτίον: σου" ὅπου ἂν ἢ " ἀγαθὸν καὶ ἀρεστόν" σοι πορευθῆγαι, πορεύου. (ε'.) Καὶ " πρὶν ἣ ἀπα,1 λαγῶ ἐγὼ, ἀπόῤῥιψραι Χάμ, υἱοῦ Σωξρὰν, ὃν' κατέστησε βασιλεὺς Βαξυδῶγος ἐν γῇ Ἰούδα, καὶ οἴκησογ' μετ᾽ αὐτοῦ ἐν μέσῳ τοῦ αοῦ" σου" εἰ δὲ “ἢ, εἰς πάντα τὰ χαλὰ ἐν ὀφρθαιϊμοῖς σου πορευθῆναι δ, πορεύου. Αὐτοκράτωρ εἶ, φησὶν, ἔξω τῆς ἑμῆς ἐξουσίας τελεῖς, ὑπὸ τὴν θείαν εἴ δεσποτείαν, τὸ δοκοῦν σο!: πρᾶττς, Τούτοις καὶ τοῖς τοιούτοις χρησάμενος λόγοις, καὶ πλεῖστα δῶρα δεδωχὺς, ἀπέλυσεν" Εἶτα διηγεῖται ὁ προφήτης, ὡς τῶν ἀρχόντων οἱ ἀποτὰ κατὰ τὸν Γοδολίαν μεμαθηκότες, συνέδραμον πρὸς αὐτὸν, καὶ ὡς ὄρκῳ αὐτοὺς ἔπεισεν ὁ οἱ Γοδολίας μηδὲν πείσεσθαι λυπηρὸν ὑπὸ τῶν Χαλτοὺς ἀπὸ γῆς συλλέξαι χαροἱ ποὺς, καὶ μετ᾽ εἰρήνης τῶν τῆς εἰρήνης ἀγαθῶν ἀπολαύειν. Ἐπανῆλθον δὲ καὶ οἱ πρὸς Ἰδουμαίους, ἐπειδὴ τὸν Γοδολίαν ἔμαθον ἄρχοντα γεγενῆσθαι. Εἶτα διδάσκει ὡς ὁ Ἰωανὰν σὺν τοῖς ἄλλοις ἄρχουσιν ἐπιβουλήν τινα τυρενομένην ὑπὸ τοῦ Ἰσμαὴλ, ἐμήδὲ οὐκ ἔπεισαν, ὡς ἐζήτησε δὶ, κατασφάξαι τὸν Ἰσμαήλ" ε« Μήποτε " πατάξῃ" ψυχὴν σου, καὶ διασκορπισθήσονται πάντες οἱ Ἰουδαῖοι οἱ συνηγμένοι πρὸς σὲ, καὶ ἀπολοῦνται οἱ ἐπίλοιποι Ἰουδαῖοι.» ᾿Αλλ᾽ οὐδὲ τούτων ἀκούσας 5 ὁ Γοδολίας ἠνέσχετο, ἀλλ᾽ ἀπαγορεύει τὴν ἐπιχείρησιν, συκοφαντίαν τὴν κατηγορίαν χαλῶν.
Eita didaskei ho prophētēs, tina pros auton ho Na- Kyrios ho Theos sou echrēmatise" ta kaka tauta epi tēn polin tautēn, (g.) Kai epēgage "", kai epoiēse Kyrios, kathōs elalēsen, hoti hēmartēchate hautǭ, kai ouk ēkousate tēs phōnēs autou, kai egeneto to rhēma touto hymin, Kai enteuthen dēlon, hōs ep᾽ euergesią tōn allōn ethnōn ton Hisraēl ho Theos ex archēs exelexato" ta te gar di᾽ autous ginomena 55 thaumata chateplētten hapantas, kai saphōs edidasken, hoti ho toutōn Theos monos alēthēēs Theos - kai au palin, ta symthaiïinonta autois lypēra, tēs men autōn katēgorei " paranomias, ai tou de Theou tēn dikaian ekērytte psēphon, Autika toinyn ephē Nathouzardan, kai toutous 3 dikas axiōs 95 xedōchenai, kai ton Theon dikaia dedrachenai. Eita airxtin dizōsi tǭ prophētę̄, kai hypischneitai men tēn en Bathylōni therapeian, ei ekeinēs 57 tēn oikēsin proeloito᾽ epangelletai de kai chataleipsein, ei touto proeloito, kai phēsin" Idou" pasa hē gē enagtion: sou" hopou an ē " agathon kai areston" soi poreuthēgai, poreuou. (e'.) Kai " prin hē apa,1 lagō egō, aporrhipsrai Cham, huiou Sōxran, hon' katestēse basileus Baxydōgos en gę̄ Iouda, kai oikēsog' met᾽ autou en mesǭ tou aou" sou" ei de “ē, eis panta ta chala en ophrthaiïmois sou poreuthēnai d, poreuou. Autokratōr ei, phēsin, exō tēs hemēs exousias teleis, hypo tēn theian ei despoteian, to dokoun so!: pratts, Toutois kai tois toioutois chrēsamenos logois, kai pleista dōra dedōchys, apelysen" Eita diēgeitai ho prophētēs, hōs tōn archontōn hoi apota kata ton Godolian memathēkotes, synedramon pros auton, kai hōs orkǭ autous epeisen ho hoi Godolias mēden peisesthai lypēron hypo tōn Chaltous apo gēs syllexai charoi pous, kai met᾽ eirēnēs tōn tēs eirēnēs agathōn apolauein. Epanēlthon de kai hoi pros Idoumaious, epeidē ton Godolian emathon archonta gegenēsthai. Eita didaskei hōs ho Iōanan syn tois allois archousin epiboulēn tina tyrenomenēn hypo tou Ismaēl, emēde ouk epeisan, hōs ezētēse di, katasphaxai ton Ismaēl" e« Mēpote " pataxę̄" psychēn sou, kai diaskorpisthēsontai pantes hoi Ioudaioi hoi synēgmenoi pros se, kai apolountai hoi epiloipoi Ioudaioi.» ᾿All᾽ oude toutōn akousas 5 ho Godolias ēnescheto, all᾽ apagoreuei tēn epicheirēsin, sykophantian tēn katēgorian chalōn.
Then the prophet teaches what Nabuzardan said to him: "The Lord your God pronounced these evils against this city; and the Lord brought them and did as he had said, because you sinned against him and did not listen to his voice, and this thing has happened to you." From here too it is clear that God chose Israel from the beginning for the benefit of the other nations. For the wonders done for their sake amazed everyone and taught clearly that their God alone is the true God; and again, the painful things that befell them accused their lawlessness and proclaimed God's just sentence. So Nabuzardan at once said that these men had paid a deserved penalty and that God had acted justly. Then he gives the prophet a choice: he promises him care in Babylon if he prefers to live there, and undertakes to leave him behind if he prefers that, and says: "Behold, the whole land is before you; wherever it is good and pleasing to you to go, go there. And before I depart, return to [Gedaliah son of Ahikam] son of Saphan, whom the king of Babylon has set over the land of Judah, and live with him among your people; or if not, go wherever it is good in your eyes to go." You are your own master, he says; you are outside my authority; you are under the divine rule; do what seems good to you. With these and similar words, and after giving him very many gifts, he let him go. Then the prophet relates how those of the rulers who had [escaped], learning about Gedaliah, ran to him; and how Gedaliah persuaded them by an oath that they would suffer nothing painful from the Chaldeans, [and urged them to gather] fruits from the land and to enjoy the good things of peace in peace. Those who had fled to the Idumaeans also returned, when they learned that Gedaliah had become ruler. Then he teaches how Johanan with the other rulers [disclosed] a plot being devised by Ishmael, [but] did not persuade him when he sought leave to kill Ishmael: "Lest he strike your life, and all the Jews gathered to you be scattered, and the rest of the Jews perish." But Gedaliah would not listen even to this; he forbade the attempt and called the accusation a slander.
Chapter 41
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Ἑπτὰ δὲ διὲληλυθότων μηνῶν, ἀφίκετο πάλιν ὁ οἱ Ἰσμαήλ’ ἐκ δὲ τοῦ βασιλικοῦ γένους ἐτύγχανεν ὧν, καὶ τραπέζης σὺν αὐτῷ κοινωνῆσας, ἀνεῖλε τὸν "5 ἅπαντας, καὶ Χαλδαίους, καὶ Ἰουδαίους. Δυοῖν δὲ ε΄. Ἦλθον, φησὶν, ἄνδρες ἀπὸ Συχὲμ ", κὶ ἀπὸ Σαλὴμ, καὶ ἀπὸ Σαμαρείας, ὀγδοήκοντα εἰ μάννα "", καὶ λίθανος ἐν ταῖς χερσὶν αὐτῶν, τοῦ εἰς οἶκον Κυρίου. Τὴν Σαλὴμ Σιλὼμ καλεῖ, καὶ ὁ Ἑδραῖος, καὶ ὁ Σύρος. Διδάσκει δὲ, υἱ ὡς καὶ τούτους ἅπαντας ὁ Ἰσμαὴλ χατιηχόντισε, καὶ εἰς 3 φρέαρτὰ τούτων ἔῤῥιψε σώματα" ἕτεροι δέ τινες ἐπισχεῖν τὴν σφαγὴν, θησαυροὺς αὐτῷ τινας τυ σειν ἐπαγγελλόμενοι ᾽". Ταῦτα δὲ ἅπαντα δεδραχὼς, ἅπαντας ᾧχετο λαδὼν, καὶ πρὸς κατέφυγεν. Ὁ δὲ Ἰωανὰν 3 σὺν τοῖς ἃγ- ἄλλοις ἄρχουσι, τὰ γεγενημένα μαθὼν, πλῆθος σὺν" αγαγὼν ἐπεστράτευσε ᾿ὁ τῷ Ἰσμαήλ᾽ οἱ δὲ ὑπὸ τῷ σαν τούτοις " ὁ δὲ Ἰσμαὴλ σὺν ἀνδράσιν ὀκτὼ τὸς καὶ ταῦτα δὲ τοῖς δαίοις ἡ θ:ἰα ψῆφος προσέφερεν 1: Ἐπειδὴ γὰρ ἐνότοὺς πολεμίους πεφευγέναι, ταῖς ἀλλήλων ὁ μέντοι Ἰωανὰν, τὸ πλῆθος τούτων "5 συναγαγὼν, εἴς τινα κώμην τῇ Βηθλεὲμ πελάζουσαν παρεγένετο, εἰς Αἴγυπτον φυγεῖν βουλόμενος " ἐδεδίει γὰρ τοὺς Χαλδαίους, διὰ τὴν τοῦ Γοδολίου σφαγήν.
Hepta de dielēlythotōn mēnōn, aphiketo palin ho hoi Ismaēl’ ek de tou basilikou genous etynchanen hōn, kai trapezēs syn autǭ koinōnēsas, aneile ton "5 hapantas, kai Chaldaious, kai Ioudaious. Dyoin de e΄. Ēlthon, phēsin, andres apo Sychem ", ki apo Salēm, kai apo Samareias, ogdoēkonta ei manna "", kai lithanos en tais chersin autōn, tou eis oikon Kyriou. Tēn Salēm Silōm kalei, kai ho Hedraios, kai ho Syros. Didaskei de, hui hōs kai toutous hapantas ho Ismaēl chatiēchontise, kai eis 3 phrearta toutōn errhipse sōmata" heteroi de tines epischein tēn sphagēn, thēsaurous autǭ tinas ty sein epangellomenoi ᾽". Tauta de hapanta dedrachōs, hapantas hǭcheto ladōn, kai pros katephygen. Ho de Iōanan 3 syn tois hag- allois archousi, ta gegenēmena mathōn, plēthos syn" agagōn epestrateuse ᾿ho tǭ Ismaēl᾽ hoi de hypo tǭ san toutois " ho de Ismaēl syn andrasin oktō tos kai tauta de tois daiois hē th:ia psēphos prosepheren 1: Epeidē gar enotous polemious pepheugenai, tais allēlōn ho mentoi Iōanan, to plēthos toutōn "5 synagagōn, eis tina kōmēn tę̄ Bēthleem pelazousan paregeneto, eis Aigypton phygein boulomenos " edediei gar tous Chaldaious, dia tēn tou Godoliou sphagēn.
When seven months had passed, Ishmael came again (he was of the royal family); and after sharing a table with him, he killed [Gedaliah and those with him], all of them, Chaldeans and Jews alike. Two [days later] … "There came," he says, "men from Shechem, from Salem, and from Samaria, eighty …, with manna and frankincense in their hands, to [bring them] to the house of the Lord." Salem is called Shiloh by both the Hebrew and the Syrian. He teaches that Ishmael shot all these down as well and threw their bodies into a well; but certain others … to stop the slaughter, promising to [show] him some treasures. Having done all this he went off, taking everyone with him, and fled to [the Ammonites]. Johanan with the other rulers, learning what had happened, gathered a crowd and marched against Ishmael; and those under [his power] … to them; but Ishmael with eight men … And the divine sentence brought these things too on them. … Johanan, however, gathering the multitude of these, came to a village near Bethlehem, wishing to flee to Egypt; for he feared the Chaldeans because of the murder of Gedaliah.
Chapter 42
42.2PG 81
Κοινῇ μέντοι πάντες, οἵ τε ἄρχοντες καὶ ὁ λαὸς, τὸν προφήτην ἱχετεύουσι, ταῦτα λέγοντες " β΄, γ. Πεσέτω ὁ " ἔλεος ἡμῶν κατὰ πρόσωπόν σου, καὶ πρόσευξαι πρὸς Νύριον τὸν Θεόν σου περὶ τῶν καταλοίπων τούτων, ὅτι κατελείφθημεν πουσὶιν ἡμᾶς. Καὶ ἀναγγειλάτω ἡμῖν Κύριος ὁ ϑεύς σου τὴν ὁδὸν ἣν " πορευσόμεθα ἐν αὐτῇ, καὶ 1λόγον ὃν ποιήσωμεν δ. ᾿Ἀντιθολοῦσι μὲν ὀρθῶς, καὶ μαθεῖν τὸ πρακτέον ἐπιθυμοῦσιν. ᾿Απειθοῦσι δὲ συνήθως, καὶ τοῖς θείοις ἀντιλέγουσι νόμοις" ὁ δέ γε προφήτης καὶ ἀντιδολήσειν ὑπισχνεῖται, καὶ μηνύσειν δ᾽ τὰ κελευόμενα " οἱ δὲ εἰς ἅπαντα εἴξειν ὑπέσχοντο, καὶ ὄρκῳ τὴν ἐπαγγελίαν ἐχύρωσαν.
Koinę̄ mentoi pantes, hoi te archontes kai ho laos, ton prophētēn hicheteuousi, tauta legontes " b΄, g. Pesetō ho " eleos hēmōn kata prosōpon sou, kai proseuxai pros Nyrion ton Theon sou peri tōn kataloipōn toutōn, hoti kateleiphthēmen pousiin hēmas. Kai anangeilatō hēmin Kyrios ho ϑeus sou tēn hodon hēn " poreusometha en autę̄, kai 1logon hon poiēsōmen d. ᾿Antitholousi men orthōs, kai mathein to prakteon epithymousin. ᾿Apeithousi de synēthōs, kai tois theiois antilegousi nomois" ho de ge prophētēs kai antidolēsein hypischneitai, kai mēnysein d᾽ ta keleuomena " hoi de eis hapanta eixein hypeschonto, kai orkǭ tēn epangelian echyrōsan.
All together, however, the rulers and the people, beseech the prophet, saying: "Let our plea for mercy fall before you, and pray to the Lord your God for this remnant, for we have been left [few out of many, as your eyes] see us. And let the Lord your God tell us the way in which we should walk and the thing we should do." They entreat rightly and desire to learn what must be done; but, as usual, they disobey and contradict the divine laws. The prophet promises to intercede and to tell them what is commanded; and they promised to yield in everything, and confirmed the promise with an oath.
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ε', ς΄. ἜἜστω γὰρ, φησὶ, Κύριος ἐν ἡμῖν, εἰς μάρτυρα δίκαιον καὶ πιστὸν, ὅτι "5 κατὰ τὸν.16γον ὃν ἐὰν ἀποστείλῃ σε Κύριος ὁ Θεὸς ν᾽ πρὸς ἡμᾶς οὕτω ποιήσομεν. Καὶ ἐὰν ἀγαθὸν, καὶ ἐὰν κακὸν, καὶ τῆς φωνῆς " Κυρίου τοῦ Θεοῦ ἡμῶν, εὖ ἡμεῖς ἀποστέλλομέν σε πρὸς αὑτὸν, ἀκουσόμεθα, ἵνα βέλτιον ἡμῖν γένηται, ὅτι ἀκουσόμεθα τῆς φωνῆς Κυρίου τοῦ Θεοῦ ἡμῶν. Τὰ μὲν ῥήματα εὐδεδείας μεστὰ, οὐ συμφωνεῖ δὲ τοῖς λόγοις τὰ πράγματα. Δέχα γὰρ ὃ διελθουσῶν ἡμερῶν τῆς ἀποκρίσεως δ᾽ ὁ προφήτης τετύχηκε" τὴν δὲ τῆς ἀποκρίσεως ἀναθδολὴν γεγενῆσθαι νομίζω εἰς ὠφέλειαν τῶν ἡτηχότων " ἵνα γνῶσιν ὡς μόγις ὁ Θεὸς οὔ προφήτου τὴν ἱκετείαν ἐδέξατο. Λέγει τοίνυν αὐτὸς ὁ προφήτης, προστεταχέναι τὸν Θεὸν τῇδε γῇ " προσμεῖναι. Πάσης γὰρ ὑμᾶς, φησὶν, ἀξιώσω κηδεμονίας. « Καὶ οἰκοδομήσω ὑμᾶς, καὶ οὗ μὴ καθελῶ, καὶ φυτεύσω ὑμᾶς, καὶ οὐ μὴ ἐχτίλω. Ὅτι ἀναπέπαυμαι δ ἐπὶ τοῖς κακοῖς, οἷς εἶπόν "5 με" καὶ θαῤῥεῖν παρεγγυᾷ.
e', s΄. EEstō gar, phēsi, Kyrios en hēmin, eis martyra dikaion kai piston, hoti "5 kata ton.16gon hon ean aposteilę̄ se Kyrios ho Theos n᾽ pros hēmas houtō poiēsomen. Kai ean agathon, kai ean kakon, kai tēs phōnēs " Kyriou tou Theou hēmōn, eu hēmeis apostellomen se pros hauton, akousometha, hina beltion hēmin genētai, hoti akousometha tēs phōnēs Kyriou tou Theou hēmōn. Ta men rhēmata eudedeias mesta, ou symphōnei de tois logois ta pragmata. Decha gar ho dielthousōn hēmerōn tēs apokriseōs d᾽ ho prophētēs tetychēke" tēn de tēs apokriseōs anathdolēn gegenēsthai nomizō eis ōpheleian tōn hētēchotōn " hina gnōsin hōs mogis ho Theos ou prophētou tēn hiketeian edexato. Legei toinyn autos ho prophētēs, prostetachenai ton Theon tę̄de gę̄ " prosmeinai. Pasēs gar hymas, phēsin, axiōsō kēdemonias. « Kai oikodomēsō hymas, kai hou mē kathelō, kai phyteusō hymas, kai ou mē echtilō. Hoti anapepaumai d epi tois kakois, hois eipon "5 me" kai tharrhein parengyą.
"Let the Lord be among us," he says, "as a just and faithful witness, that according to every word with which the Lord God sends you to us, so we will do. Whether good or evil, we will listen to the voice of the Lord our God, to whom we send you, so that it may go better with us, because we will listen to the voice of the Lord our God." The words are full of piety, but the deeds do not agree with the words. The prophet received the answer after ten days had passed; and I think the answer was delayed for the benefit of those who had asked, so that they might know that God had accepted the prophet's supplication only with difficulty. The prophet himself, then, says that God had commanded them to remain in this land. I will count you worthy, he says, of every care: "And I will build you up and not pull you down; I will plant you and not pluck you up. For I have ceased from the evils of which I spoke." And he urges them to take courage.
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ια΄, Μὴ φοδηθῆτε γὰρ, φησὶ, ἀπὸ προσώπου βασιλέως Βαδυῶνος, οὗ ὑμεῖς φοδεῖσθε ἀπὸ προσώπου αὑτοῦ "" ὅτι μεθ᾽ ὑμῶν εἶμι ἐγὼ, τοῦ ἐξαιρεῖσθαι ὑμᾶς, καὶ σώζειν ὑμᾶς ἐκ χειρὸς αὐὖτοῦ "5, ᾿Ἐπαγγέλλεται δὲ καὶ τὴν τῶν γεγενημένων αἰχμαλώτων ἀνάκλησιν. Εἰ δὲ τοῖς ἐμοῖς, φησὶν, ἀντιτείνητε 5 λόγοις, καὶ τὴν Αἴγυπτον χαταλάθοιτε, “χὐτῃ "" διαφυγεῖν τοὺς πολεμίους πειρώμενοι, ἐκεῖ τοὺς πολεμίους οὺὃς δεδίττετε "δ, πέμψω.
ia΄, Mē phodēthēte gar, phēsi, apo prosōpou basileōs Badyōnos, hou hymeis phodeisthe apo prosōpou hautou "" hoti meth᾽ hymōn eimi egō, tou exaireisthai hymas, kai sōzein hymas ek cheiros auytou "5, ᾿Epangelletai de kai tēn tōn gegenēmenōn aichmalōtōn anaklēsin. Ei de tois emois, phēsin, antiteinēte 5 logois, kai tēn Aigypton chatalathoite, “chytę̄ "" diaphygein tous polemious peirōmenoi, ekei tous polemious ouos dedittete "d, pempsō.
"Do not be afraid," he says, "before the king of Babylon, whom you fear; for I am with you to deliver you and to save you from his hand." He promises also the recall of those who had become captives. But if you resist my words, he says, and go to Egypt, trying in this way to escape the enemy, there I will send the enemy whom you dread.
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ις΄. Ἔσται γὰρ, φησὶν, ἡ ῥομφαία, ἣν ὑμεῖς φοζεῖσθε ἀπὸ προσώπου αὑτῆς, ἐκεῖ" εὑρήσει ὑμᾶς ἐν γῇ Αἰγύπτου" καὶ "1 ὁ Λιμὸς δὲ ποιῆσαι ὑμῖν. » Ἐκχθάλλει δὲ αὐτῶν καὶ τὸ δέος» ὃν περρίκατε, ἐν ἐκείνῃ ὑμῖν ἐπισκήψει τῇ γῇ. Καὶ τὰ αὐτὰ πλατύτερον εἰρηκὼς ἐπάγει καὶ ταῦτα" τη. Καθὼς ἔσταξεν ὁ θυμός μου, καὶ ἡ ἐργή μου " ἐπὶ τοὺς κατοικοῦντας “Ἱερουσαλήμ οὕτω στάξει ὁ θυμός μου ἐφ᾽ ὑμᾶς εἰσελθόντων ὑμῶν εἰς Αἴγυπτον" καὶ ἔσεσθε εἰς ἄθατον, καὶ ὑποχείριοι, καὶ εἰς ἀρὰν, καὶ εἰς ὀνειδισμὸν, καὶ οὐ μὴ ἴδητε ἔτι τὸν τόπον τοῦτον. ἝἜδειξεν, ὡς ἐνῆν ἀνθρώποις ἰδεῖν τὸ τῆς δυνάμεως μέγεθος. Τὰ γὰρ ἐπενεχθέντα Ἰουδαίοις κακὰ σταγόνας ἐκάλεσε τοῦ θυμοῦ, τουτέστι τῆς τιμωρητιχῆς ἐνεργείας. Εἶτα ὁ προφήτης, καὶ τῶν ὄρκων ἀναμιμνήσκει.
is΄. Estai gar, phēsin, hē rhomphaia, hēn hymeis phozeisthe apo prosōpou hautēs, ekei" heurēsei hymas en gę̄ Aigyptou" kai "1 ho Limos de poiēsai hymin. » Ekchthallei de autōn kai to deos» hon perrikate, en ekeinę̄ hymin episkēpsei tę̄ gę̄. Kai ta auta platyteron eirēkōs epagei kai tauta" tē. Kathōs estaxen ho thymos mou, kai hē ergē mou " epi tous katoikountas “Hierousalēm houtō staxei ho thymos mou eph᾽ hymas eiselthontōn hymōn eis Aigypton" kai esesthe eis athaton, kai hypocheirioi, kai eis aran, kai eis oneidismon, kai ou mē idēte eti ton topon touton. HeEdeixen, hōs enēn anthrōpois idein to tēs dynameōs megethos. Ta gar epenechthenta Ioudaiois kaka stagonas ekalese tou thymou, toutesti tēs timōrētichēs energeias. Eita ho prophētēs, kai tōn orkōn anamimnēskei.
"For the sword," he says, "which you fear will find you there in the land of Egypt; and the famine …" … to do to you." He drives out their fear too: [the enemy] at whom you shudder will fall upon you in that land. Having said the same things more fully, he adds this as well: "As my anger and my wrath dripped upon the inhabitants of Jerusalem, so my anger will drip upon you when you enter Egypt; and you shall become untrodden, and subject, and a curse, and a reproach, and you shall never again see this place." He showed the greatness of [God's] power as far as humans could see it: for he called the evils brought on the Jews drops of anger, that is, of his punishing activity. Then the prophet reminds them also of their oaths.
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χ΄, Ὑμεῖς " γὰρ͵ ἀπεστεί.λατέ μὲ πρὸς Κύριον Β τὸ» Θεὸν ὑμῶν, «“έγοντες " Πρόσευξαι περὶ ἡμῶν, καὶ πάντα ὅσα ἂν «αλήσῃ Κύριος ὁ Θεὺς ἡμῶν, ἀνάγγειλον "9 ἡμῖν, καὶ ποιήσομεν" καὶ ἀπἡγγειίλα ὑμῖν σήμερον, καὶ οὐκ ἠκούσατε τῆς φωγῆς Κυρίου τοῦ Θεοῦ ὑμῶν, κατὰ πάντα ὅσα ἀπέστειλε πρὸς ὑμᾶς. Καὶ νῦν ἐστε γιγώσκοντες, ὅτι ἐν ῥομφαίᾳ, καὶ ἐν ἀιμῷ, καὶ ἐν θανάτῳ ἐκλείψετε δ' ἐγ τῷ τόπῳ τούτῳ, ἐν ᾧ ὑμεῖς βούἅἍεσθε εἰσειθόντες κατοικεῖν ἐκεῖ. Ταῦτα γὰρ, ἃ διαφυγεῖν πειρᾶσθε, εὑρήσετε ἐν Αἰγύπτῳ.
ch΄, Hymeis " gar͵ apestei.late me pros Kyrion B to» Theon hymōn, «“egontes " Proseuxai peri hēmōn, kai panta hosa an «alēsę̄ Kyrios ho Theus hēmōn, anangeilon "9 hēmin, kai poiēsomen" kai apēngeiila hymin sēmeron, kai ouk ēkousate tēs phōgēs Kyriou tou Theou hymōn, kata panta hosa apesteile pros hymas. Kai nyn este gigōskontes, hoti en rhomphaią, kai en aimǭ, kai en thanatǭ ekleipsete d' eg tǭ topǭ toutǭ, en hǭ hymeis bouaAesthe eiseithontes katoikein ekei. Tauta gar, ha diaphygein peirasthe, heurēsete en Aigyptǭ.
"For you sent me to the Lord your God, saying: Pray for us, and whatever the Lord our God says, report it to us and we will do it. And I have reported to you today, and you have not listened to the voice of the Lord your God in all that he sent me to you for. And now know that by sword and famine and death you shall perish in the place where you wish to go and live." For the things you are trying to escape you will find in Egypt.
Chapter 43
43.2PG 81
Τούτων ἀκούσαντες οἱ τοῦ λαοῦ προστατεύοντες, θρασύτητι καὶ ἀλαζονείᾳ συνέζων, καὶ τῶν παραχλήσεων ἐπελάθοντο, καὶ τῶν ὄρκων, καὶ τῷ προ- Ο φήτῃ εἰπεῖν ἐτόλμησαν, β΄, γ΄. Ψευδῆ δ' σὺ λαλεῖς" οὐκ ἀπέστει.ἐ σε Κύριος ὁ Θεὸς "5 ἡμῶν πρὸς ἡμᾶς «“έγων, Μὴ εἰσέλθητε εἰς Αἴγυπτον ὅ᾽. '᾿ΑΔλὰ Βαροὺχ, υἱὸς Νηρίου, συμθάλ.λλει σε πρὸς ἡμᾶς, ἵνα δῷς ἡμᾶς εἰς χεῖρας Χαιϊδαίων, τοῦ θανατῶσαι ἡμᾶς κα ἀποικίσαι "5 ἡμᾶς εἰς Βαδυλῶγα. Ταῦτα πρὸς τὸν προφήτην εἰρηκότες, καὶ ἄντικρυς παραθεθηχότες τοὺς γεγενημένους ὄρκους, ἐπὶ τὴν Αἴγυπτον ὥρμη" σαν σὺν παντὶ τῷ ἀθροισθέντι 5 λαῷ " συναπήγαγην δὲ καὶ τὸν προφήτην, καὶ τὸν Βαρούχ. Ἐν τοίνυν τῇ πετα: ὁ προφήτης λίθους λαύεῖν, καὶ τούτους πρὸ τῶν πυλῶν χαταχρύψαι τῶν βασιλείων, τῶν Ἰουρῃ δαίων ὁρώντων, καὶ ταῦτα ν΄, ια΄, Ἰδοὺ ἐγὼ ὁὀποστέ,λ.1ὼ καὶ ἄγω "" Ναθουμου), καὶ ἐπιθήσει τὸν θρόνον αὑτοῦ ἐπάγω τῶν «Δἰθων' τούτων, καὶ ἀρεῖ τὰ ὅπλα αὑτοῦ ἐπ' αὖτούς. Καὶ τοὺς μὲν τῶν Αἰγυπτίων παραδώσει θανάτῳ, τοὺς δὲ ἐξαγδραποδίσας "ἐμπρήσει δὲ καὶ τοὺς τῶν εἰδώλων ναοὺς, καὶ αὑτὰ δέ γε λήψεται δορυάλζλωτα. Καὶ διδάσκων, ὡς οὐ πάρεργον ποιήσεται τὴν κατὰ τῆς Λἰγύπτου στρατείαν, ἀλλ' ἐπιμελῶς αὐτὴν καταλύσει, ἀπειχάζει αὐτὸν ποιμένι τοῦ ἱματίου τοὺς φθεῖρας συλλέγοντι. Ἐπιμελῶς δὲ τοῦτο ποιοῦσιν οἱ ποιμένες πλείστης σχολῆς ἀπολαύοντες. Καὶ φθειριεῖ 5", φησὶ, τὴν Αἴγυπτον, ὡς φθειρίζει ποιμὴν» τὸ ἱμάτιον αὑτοῦ καὶ ἐξελεύσεται ἐκεῖθεν 5" ἐν εἰρήνῃ. (.γ΄.) Καὶ συντρίψει τοὺς στύιους Ἡιιουπόλεως, καὶ 8 τοὺς ἐν Ὥγ 5.. Καὶ τοὺς οἴκους τῶν θεῶν “δ᾽ αὑτῶν κατακαύσει ἐν πυρί. Διώνυμος ἦν ἡ πόλις" καὶ γὰρ Ὧν ἐκαλεῖτο, καὶ Ἡλιούποιῖις. Τοῦτο ἡμᾶς καὶ ἡ “Εξοδος ἐδίδαξεν " ἔφη γὰρ χεχτικέναι πόλεις τῷ Φαραὼ τοὺς υἱοὺς Ἰσραὴλ, τήν τε Πειθὼ 55, καὶ Ῥαμε:σῇ, καὶ Ὧν, ἧ Β ἔστιν Ἡλιούπολις. Τὸν μέντοι Ναδουχοδονόσορ ε δοῦλον ἑαυτοῦ » καλεῖ ὁ Θεὸς, οὐκὶ ὡς σχέσει ὄντα δοῦλον καὶ διαθέσει, ἀλλ᾽ ὡς φύσει δοῦλον" τοῦ γὰρ ποιητοῦ δοῦλον τὸ ποίημα" διδάσκει δὲ κατὰ ταὐτὸν, ὡς αὐτοῦ συ γχωροῦντος ταῦτα “7 ἐποίει,
Toutōn akousantes hoi tou laou prostateuontes, thrasytēti kai alazoneią synezōn, kai tōn parachlēseōn epelathonto, kai tōn orkōn, kai tǭ pro- O phētę̄ eipein etolmēsan, b΄, g΄. Pseudē d' sy laleis" ouk apestei.e se Kyrios ho Theos "5 hēmōn pros hēmas «“egōn, Mē eiselthēte eis Aigypton ho᾽. '᾿ADla Barouch, huios Nēriou, symthal.llei se pros hēmas, hina dǭs hēmas eis cheiras Chaiïdaiōn, tou thanatōsai hēmas ka apoikisai "5 hēmas eis Badylōga. Tauta pros ton prophētēn eirēkotes, kai antikrys parathethēchotes tous gegenēmenous orkous, epi tēn Aigypton hōrmē" san syn panti tǭ athroisthenti 5 laǭ " synapēgagēn de kai ton prophētēn, kai ton Barouch. En toinyn tę̄ peta: ho prophētēs lithous lauein, kai toutous pro tōn pylōn chatachrypsai tōn basileiōn, tōn Iourę̄ daiōn horōntōn, kai tauta n΄, ia΄, Idou egō hooposte,l.1ō kai agō "" Nathoumou), kai epithēsei ton thronon hautou epagō tōn «Dithōn' toutōn, kai arei ta hopla hautou ep' autous. Kai tous men tōn Aigyptiōn paradōsei thanatǭ, tous de exagdrapodisas "emprēsei de kai tous tōn eidōlōn naous, kai hauta de ge lēpsetai doryalzlōta. Kai didaskōn, hōs ou parergon poiēsetai tēn kata tēs Ligyptou strateian, all' epimelōs autēn katalysei, apeichazei auton poimeni tou himatiou tous phtheiras syllegonti. Epimelōs de touto poiousin hoi poimenes pleistēs scholēs apolauontes. Kai phtheiriei 5", phēsi, tēn Aigypton, hōs phtheirizei poimēn» to himation hautou kai exeleusetai ekeithen 5" en eirēnę̄. (.g΄.) Kai syntripsei tous stuious Hēiioupoleōs, kai 8 tous en Hōg 5.. Kai tous oikous tōn theōn “d᾽ hautōn katakausei en pyri. Diōnymos ēn hē polis" kai gar Hōn ekaleito, kai Hēlioupoiiis. Touto hēmas kai hē “Exodos edidaxen " ephē gar chechtikenai poleis tǭ Pharaō tous huious Israēl, tēn te Peithō 55, kai Rhame:sę̄, kai Hōn, hē B estin Hēlioupolis. Ton mentoi Nadouchodonosor e doulon heautou » kalei ho Theos, ouki hōs schesei onta doulon kai diathesei, all᾽ hōs physei doulon" tou gar poiētou doulon to poiēma" didaskei de kata tauton, hōs autou sy nchōrountos tauta “7 epoiei,
Hearing this, the leaders of the people, living in rashness and arrogance, forgot their entreaties and their oaths, and dared to say to the prophet: "You speak lies. The Lord our God did not send you to us, saying: Do not go into Egypt. But Baruch son of Neriah is inciting you against us, so that you may give us into the hands of the Chaldeans, to kill us and to deport us to Babylon." Having said this to the prophet and openly broken the oaths they had sworn, they set out for Egypt with all the people who had gathered; and they took the prophet and Baruch with them. In [Taphnas, God commanded] the prophet to take stones and hide them before the gates of the palace while the Jews watched, and [to say] this: "Behold, I send and bring Nebuchadnezzar [king of Babylon,] my servant, and he will set his throne above these stones, and lift his weapons against them." He will hand over some of the Egyptians to death and enslave others …; he will burn the temples of the idols too, and take the idols themselves captive. And teaching that he will not make the campaign against Egypt a side matter but will destroy it thoroughly, he likens him to a shepherd picking the lice from his cloak; shepherds do this thoroughly, since they have a great deal of leisure. "And he will delouse Egypt," he says, "as a shepherd delouses his cloak, and he will go out from there in peace. And he will break the pillars of Heliopolis, those in On, and burn the houses of their gods with fire." The city had two names: it was called both On and Heliopolis. Exodus also taught us this; for it said that the sons of Israel built cities for Pharaoh, Peitho, Rameses, and On, which is Heliopolis. God, however, calls Nebuchadnezzar "his servant," not as a servant by relationship and disposition but as a servant by nature; for what is made is the servant of its maker. He teaches at the same time that he did these things by his permission,
Chapter 44
44.1PG 81
Τοῖς μέντοι Ἰουδαίοις καὶ ἀπείθειαν νοσοῦσι παραίνεσιν πάλιν ὁ φιλάνθρωπος φέρει “8 Δεσπότης, διακόνῳ χρώμενος τῷ προφήτῃ. Καὶ πρῶτον μὲν ἀναμιμνήσχες τῶν γεγενημένων ἐν τῇ ᾿ἸΙουδαίᾳ κακῶν, διὰ τὴν τῶν οἰκητόρων παρανομίαν, εἶτα τούτος αὐτοῖς ἐπιμέμφεται, ὡς τὰ ὅμοια τολμῶσι, καὶ τὴν θείαν ἐπισπωμένοις ὀργήν. ξ᾽, η΄. Ἰδοὺ "“ γὰρ, φησὶν, ὑμεῖς ποιεῖτε κακὰ μεράλα ἐπὶ τὰς ψυχὰς ὑμῶν, ἐκκόψαι ὑμῶν ἄνδρα 1" καὶ γυναῖκα, νήπιον καὶ θημάζοντα, ἐκ μέσου ᾿Ιούδω, πρὸς τὸ μὴ καταλειφθῆναι ὑμῶν μηδένα. Παραπικράναι μὲ ἐν τοῖς ἔργοις τῶν χειρῶν ὑμῶν, θυμιᾷν θεοῖς ἑτόροις ἐν γῇ Αἰγύκαὶ ἵνα γένησθε εἰς κατάραν, καὶ εἰς ὀνγειδισμὸν ἐν πᾶσι τοῖς ἔθνεσι τῆς γῆς. ᾿Αναμιμνήσκει δὲ αὐτοὺς, ὡς ἕναυλον ἔχοντας μνήμην, καὶ τῶν τολμηθέντων κακῶν ὑπό τε τῶν πατέρων αὑτῶν, καὶ τῶν βασιλέων, καὶ μέντοι καὶ τῶν δυνατῶν " καὶ τῶν διλ ταῦτα ἐπενεχθεισῶν αὐτοῖς παντοδαπῶν συμςορῶν. Καὶ τούτο:ς ἐπιφέρει τὴν ἀπειλὴν, Κύριον ἑαυτὸν τῶν δυνάμεων ὀνομάζων, καὶ Θεὸν Ἰσραήλ’ ἵνα καὶ τὸ μέγεθος τῆς ἐξουσίας ἀκούοντες, καὶ τὴν περὶ τοὺς προγόνους κηδεμονίαν μανθάνοντες, καὶ ἐντραπῶσι καὶ δείσωσιν. ε Ἰδοὺ ἐφίστημι τὸ πρόσωπον 15 ἐφ᾽ ὑμᾶς εἰς κακά. ν Ἴδιον τῶν ἀγανακτούντων βλοσυρὸν μὲν βλέπειν, ἀτενὲς δὲ ἔχειν τὸ ὄμμα, καὶ ἐπὶ πλεῖστον ἐπὶ 75 τοὺς παροξύνοντας ἀποδλέπειν. ᾿Απὸ τῶν ἀνθρωπίνων τοίνυν σχηματίζει τὴν ἀπειλὴν, καί φησιν" « Ἐφίστημι τὸ πρόσωπόν μου ἐφ᾽ 5 ὑμᾶς εἰς κακὰ τοῦ ἐξολοθρεῦσαι πάντα τὸν Ἰούδαν. ν Εἶτα λέγει, ὡς λιμῷ καὶ ῥομκαὶ γενήσονται εἰς ὄρκον, καὶ εἰς ἀπώλειαν, καὶ εἰς κατάραν, καὶ εἰς ὀνειδισμὸν, καὶ τὰ αὐτὰ 15 πεῖσονται τοῖς ἐν τῇ Ἱερουσαλὴμ πολιορχηθεῖσι. « Τούτων 77 μέντοι οὐδεὶς διαφεύξεται, οὐδὲ εἰς τὴν Ἰουδαίαν ἐπανήξει γῆν. » ᾿Αλλὰ τούτων οὐδὲν τοὺς ᾽Αλλ᾽ ἄντικρυς ἐδόων 18 πάντες, καὶ ἄνδρες, καὶ 10ναΐχες, διαφερόντως δὲ οἱ Βαθυλώνιοι Τ᾽, « ὅτι "᾿, Τῶν σῶν οὐκ ἀνεχόμεθα 5' λόγων.» Τὸ δὲ τούτου πώτερον, ὅτι καὶ θείους τούτους νομίζοντες, ἀντέλεγὸν προφανῶς.
Tois mentoi Ioudaiois kai apeitheian nosousi parainesin palin ho philanthrōpos pherei “8 Despotēs, diakonǭ chrōmenos tǭ prophētę̄. Kai prōton men anamimnēsches tōn gegenēmenōn en tę̄ ᾿IIoudaią kakōn, dia tēn tōn oikētorōn paranomian, eita toutos autois epimemphetai, hōs ta homoia tolmōsi, kai tēn theian epispōmenois orgēn. x᾽, ē΄. Idou "“ gar, phēsin, hymeis poieite kaka merala epi tas psychas hymōn, ekkopsai hymōn andra 1" kai gynaika, nēpion kai thēmazonta, ek mesou ᾿Ioudō, pros to mē kataleiphthēnai hymōn mēdena. Parapikranai me en tois ergois tōn cheirōn hymōn, thymiąn theois hetorois en gę̄ Aigykai hina genēsthe eis kataran, kai eis ongeidismon en pasi tois ethnesi tēs gēs. ᾿Anamimnēskei de autous, hōs henaulon echontas mnēmēn, kai tōn tolmēthentōn kakōn hypo te tōn paterōn hautōn, kai tōn basileōn, kai mentoi kai tōn dynatōn " kai tōn dil tauta epenechtheisōn autois pantodapōn symsorōn. Kai touto:s epipherei tēn apeilēn, Kyrion heauton tōn dynameōn onomazōn, kai Theon Israēl’ hina kai to megethos tēs exousias akouontes, kai tēn peri tous progonous kēdemonian manthanontes, kai entrapōsi kai deisōsin. e Idou ephistēmi to prosōpon 15 eph᾽ hymas eis kaka. n Idion tōn aganaktountōn blosyron men blepein, atenes de echein to omma, kai epi pleiston epi 75 tous paroxynontas apodlepein. ᾿Apo tōn anthrōpinōn toinyn schēmatizei tēn apeilēn, kai phēsin" « Ephistēmi to prosōpon mou eph᾽ 5 hymas eis kaka tou exolothreusai panta ton Ioudan. n Eita legei, hōs limǭ kai rhomkai genēsontai eis orkon, kai eis apōleian, kai eis kataran, kai eis oneidismon, kai ta auta 15 peisontai tois en tę̄ Hierousalēm poliorchētheisi. « Toutōn 77 mentoi oudeis diapheuxetai, oude eis tēn Ioudaian epanēxei gēn. » ᾿Alla toutōn ouden tous ᾽All᾽ antikrys edoōn 18 pantes, kai andres, kai 10naïches, diapherontōs de hoi Bathylōnioi T᾽, « hoti "᾿, Tōn sōn ouk anechometha 5' logōn.» To de toutou pōteron, hoti kai theious toutous nomizontes, antelegon prophanōs.
To the Jews, however, sick with disobedience, the loving Master again brings exhortation, using the prophet as his minister. First he reminds them of the evils that happened in Judea because of the lawlessness of its inhabitants; then he blames them for daring the same things and drawing down the divine wrath. "Behold," he says, "you are doing great evils against your own souls, to cut off from you man and woman, infant and suckling, from the midst of Judah, so that none of you is left, provoking me with the works of your hands, burning incense to other gods in the land of Egypt, … and so that you become a curse and a reproach among all the nations of the earth." He reminds them, as people whose memory is still fresh, of the evils dared by their fathers, by the kings, and by the powerful, and of the calamities of every kind brought on them for these things. And to these he adds the threat, naming himself Lord of hosts and God of Israel, so that, hearing the greatness of his authority and learning of his care for their ancestors, they might both be ashamed and fear. "Behold, I set my face against you for evil." It is characteristic of angry people to look grim, to fix their gaze, and to look long at those who provoke them. So he shapes the threat from human ways and says: "I set my face against you for evil, to destroy all Judah." Then he says that by famine and sword [they will perish] …, and they will become an oath, a destruction, a curse, and a reproach, and will suffer the same things as those besieged in Jerusalem. "None of these, however, will escape or return to the land of Judea." But none of this [persuaded] them … but all cried out openly, men and women, and especially the Babylonians: "We will not endure your words." And what is more grievous than this: though they thought the words divine, they openly contradicted them.
44.16PG 81
ις΄, ιζ΄. Τὸν ι16γον δ᾽ γὰρ, φησὶν, ὃν’ ἐάϊησας πρὸς ἡμᾶς τῷ ὀνόματι Κυρίου, οὐκ ἀκουσόμε! σου. Ὅτι ποιοῦντες ποιήσομεν" πάντα ὃς ἐξελεύσεται ἐκ τοῦ στόματος ἡμῶν, θυμιᾷν τῇ δὰς, καθὰ ἐποιήσαμεν ἡμεῖς, καὶ πατέρες ἡμῶν καὶ οἱ βασιϊεῖς ἡμῶν, καὶ οἱ ἄρχοντες ἡμῶν, ἐν πόλεσιν ᾿Ιούδα, καὶ ἐν διόδοις 5" “Ιερουσαλήμ. « Βασίλισσαν οὐρανοῦ ν τὴν ᾿Αφροδίτην καλοῦσι, καὶ οἱ Ἕλληνες αὐτὴν Οὐρανίαν προσαγορεύουσι. Ταῦτα δὲ, φησὶ, ποιοῦντες, εἰς χόρον ἀπελαύσαμεν" τῶν ἀγαθῶν τὴν δὲ ταύτης θεραπείαν χαταλιπέντες, καὶ πολέμῳ, καὶ λιμῷ παρεδόθημεν. Εἶτα αἱ γυναῖχε;
is΄, iz΄. Ton i16gon d᾽ gar, phēsin, hon’ eaïēsas pros hēmas tǭ onomati Kyriou, ouk akousome! sou. Hoti poiountes poiēsomen" panta hos exeleusetai ek tou stomatos hēmōn, thymiąn tę̄ das, katha epoiēsamen hēmeis, kai pateres hēmōn kai hoi basiïeis hēmōn, kai hoi archontes hēmōn, en polesin ᾿Iouda, kai en diodois 5" “Ierousalēm. « Basilissan ouranou n tēn ᾿Aphroditēn kalousi, kai hoi Hellēnes autēn Ouranian prosagoreuousi. Tauta de, phēsi, poiountes, eis choron apelausamen" tōn agathōn tēn de tautēs therapeian chatalipentes, kai polemǭ, kai limǭ paredothēmen. Eita hai gynaiche?
"The word," he says, "that you have spoken to us in the name of the Lord, we will not listen to you. For we will surely do everything that goes out of our mouth, to burn incense to the [queen of heaven], as we did, we and our fathers and our kings and our rulers, in the cities of Judah and in the streets of Jerusalem." They call Aphrodite "the queen of heaven," and the Greeks too name her Urania. While we did this, he says, we enjoyed good things to the full; but when we abandoned her worship we were handed over to war and famine. Then the women
44.19PG 81
ιθ΄. “Ὅτι εἰ 5 ἡμεῖς ἐθύομεν "1 τῇ βασιλίσσῃ τοῦ οὐραγοῦ, καὶ ἐσπέγδομεν 5" αὐτῇ σπονδὰς, μὴ ἄνευ τῶν ἀνδρῶν ἡμῶν ἐποιήσαμεν αὐτῇ μὲν τὸ γεγενημένον, ἀληθὲς δὲ τὸ εἰρη μένον᾽ καὶ γὰρ ἐν τοῖς πρόσθεν ἑρμηνενομένοις ὁ τῶν " ὅλων Θεὸς ἔφη, « Ἢ οὐκ ὁρᾷς, τί οὗτοι: ποιοῦσιν "; Οἱ υἱοὶ αὐτῶν συλλέγουσι ξύλα, καὶ οἱ πατέρες αὐτῶν καίουσι πῦρ, καὶ αἱ γυναῖκες αὐτῶν τρίθουσι στέαρ, τοῦ ποιῆσαι χανῶνας τῇ στρατιᾷ τοῦ οὐρανοῦ. Ὃ μέντοι προφήτης πρὸς ἅπαντας ἀπεχρίνατο, ὅτι Ταύτης ἕνεκα τῆς δεισιδαιμονίας, καὶ τῆς περὶ τὰ εἴδωλα πλάνης, τὰς παντοδαπὰς ὑμῖν ὁ Δεσπότης Θεὴς ἐπήγαγε τιμωρίας. Τῆς γὰρ τοῦ νόμου παρᾶ" θάπεως οὗτοι καρποί" ὑμεῖς δὲ καὶ τούτου: θεώμενοι περὶ τὴν πλάνην μεμήνατε. ᾿ καὶ ποιοῦντες ποιήσατε 5") τὰς εὐχὰς ὑμῶν, (κς΄.) Πλὴν "" ἀκούσατε τὸν.1όγον Κυρίου "" ᾿Ιδοὺ ἐγὼ τῷ ὀνόματί μου τῷ μεγάλῳ, εἶπε Κύριος ὁ Θεὸς "5, ἐὰν γένηται ἔτι ὄνομά μου χαϊούμδγον" ἐν τῷ στόματι παντὸς Ἰουδαίου "᾽ Ζῇ “ Κύριος, ἐν" δῖῃ γῇ Αἰγύπτου. Πάλιν ἔδειξεν ὁ ὄρκος, ὡς οὐδὲν ὁμωμοχὼς ὑπερκείμενον ἔχει" ἀπειλεῖ δὲ τοῖς ἐν Αἰγύπτῳ διάγουσιν Ἰουδαίοις πανωλεθρίαν " τοῦτο γὰρ διὰ τῶν εἰρημένων δεδήλωκε" συμφωνεῖ δὲ τὰ ἑξῆς. ᾿Απειλεῖ γὰρ αὐτοῖς καὶ λιμὸν καὶ ῥομφαίαν, καὶ τοῖς ταῦτα διαφεύἴουσι " μετανάπτασιν. ε Καὶ γνώσονται πάντες ὃ οἱ κατάλοιποι Ἰουδαῖο: ", οἱ παροικοῦντες " ἐν γῇ Δἱγύπτῳ ", τίνος λόγος Ἷ ἐμμένει, ὁ" ἐμὴὸς ἢ ὁ αὑτῶν. Δι’ αὐτῶν μαθήσονται τῶν πραγμάτων τὴν τῶν ἐμῶν λόγων ἀλήθειαν,
ith΄. “Hoti ei 5 hēmeis ethyomen "1 tę̄ basilissę̄ tou ouragou, kai espegdomen 5" autę̄ spondas, mē aneu tōn andrōn hēmōn epoiēsamen autę̄ men to gegenēmenon, alēthes de to eirē menon᾽ kai gar en tois prosthen hermēnenomenois ho tōn " holōn Theos ephē, « Ē ouk horąs, ti houtoi: poiousin "? Hoi huioi autōn syllegousi xyla, kai hoi pateres autōn kaiousi pyr, kai hai gynaikes autōn trithousi stear, tou poiēsai chanōnas tę̄ stratią tou ouranou. Ho mentoi prophētēs pros hapantas apechrinato, hoti Tautēs heneka tēs deisidaimonias, kai tēs peri ta eidōla planēs, tas pantodapas hymin ho Despotēs Theēs epēgage timōrias. Tēs gar tou nomou para" thapeōs houtoi karpoi" hymeis de kai toutou: theōmenoi peri tēn planēn memēnate. ᾿ kai poiountes poiēsate 5") tas euchas hymōn, (ks΄.) Plēn "" akousate ton.1ogon Kyriou "" ᾿Idou egō tǭ onomati mou tǭ megalǭ, eipe Kyrios ho Theos "5, ean genētai eti onoma mou chaïoumdgon" en tǭ stomati pantos Ioudaiou "᾽ Zę̄ “ Kyrios, en" dię̄ gę̄ Aigyptou. Palin edeixen ho orkos, hōs ouden homōmochōs hyperkeimenon echei" apeilei de tois en Aigyptǭ diagousin Ioudaiois panōlethrian " touto gar dia tōn eirēmenōn dedēlōke" symphōnei de ta hexēs. ᾿Apeilei gar autois kai limon kai rhomphaian, kai tois tauta diapheuiousi " metanaptasin. e Kai gnōsontai pantes ho hoi kataloipoi Ioudaio: ", hoi paroikountes " en gę̄ Digyptǭ ", tinos logos Hi emmenei, ho" emēos ē ho hautōn. Di’ autōn mathēsontai tōn pragmatōn tēn tōn emōn logōn alētheian,
"And if we burned incense to the queen of heaven and poured libations to her, was it without our husbands that we did it for her?" … what was done, but what was said is true; for in the passages interpreted earlier the God of all said: "Do you not see what these are doing? Their sons gather wood, their fathers kindle the fire, and their wives knead dough to make cakes for the host of heaven." The prophet, however, answered them all: Because of this superstition and the error about idols, the Master God brought every kind of punishment on you. For these are the fruits of transgressing the law; and you, though you see them, are mad for the error. "… and surely perform your vows. But hear the word of the Lord: Behold, I have sworn by my great name, says the Lord God, that my name shall no longer be named in the mouth of any Jew, [saying:] As the Lord lives, in all the land of Egypt." Again the oath has shown that he who swore has nothing higher [to swear by]. He threatens utter destruction on the Jews living in Egypt; for he has shown this by what he said, and what follows agrees: he threatens them with famine and sword, and those who escape these with removal. "And all the remnant of the Jews who sojourn in the land of Egypt shall know whose word will stand, mine or theirs." Through the events themselves they will learn the truth of my words.
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κθ΄. Καὶ τοῦτο ὑμῖν τὸ σημεῖον, φησὶ " Κύριος, ὅτι ἐπισκέψομαι ἐγὼ ἐφ᾽ ὑμᾶς ἐν" τῷ τόπῳ τούτῳ εἰς κακὼ, ὅπως γγῶτε, ὅτι στάσει στήσονται οἱ 1όγοι μου ἐφ᾽ ὑμᾶς εἰς κακά. Ἢ τῶν πραγμάτων ἔκδασις δείξει τὴν τῶν λόγων ἀλήθειαν. [Β “Ὥσπερ " γὰρ τὸν Σεδεκίαν παρέδωκα τῷ τῶν Παθυλωνίων βασιλεῖ " οὕτω τὸν Φαραὼ Οὐαφρῆ, πρὸς σὴρ υὐαφρῇ δὲ καλεῖ τὸν Φαραὼ, διδάσκων, ὡς τοῦτο μὲν εἶχε χύριον ὄνομα.", τὸ δέ γε Φαραὼ τῆς βασιλείας δηλωτικόν. Οὕτω καὶ τοὺς ἡμετέρους ὀνομάζομεν βασιλέας, Τιδέριος Καῖσαρ, καὶ Κλαύδιος Καὶσ1ρ᾽ καὶ ἔστι τὸ μὲν χύριον, τὸ δὲ τῆς βασιλείας ἴδιον.
kth΄. Kai touto hymin to sēmeion, phēsi " Kyrios, hoti episkepsomai egō eph᾽ hymas en" tǭ topǭ toutǭ eis kakō, hopōs ngōte, hoti stasei stēsontai hoi 1ogoi mou eph᾽ hymas eis kaka. Ē tōn pragmatōn ekdasis deixei tēn tōn logōn alētheian. [B “Hōsper " gar ton Sedekian paredōka tǭ tōn Pathylōniōn basilei " houtō ton Pharaō Ouaphrē, pros sēr yyaphrę̄ de kalei ton Pharaō, didaskōn, hōs touto men eiche chyrion onoma.", to de ge Pharaō tēs basileias dēlōtikon. Houtō kai tous hēmeterous onomazomen basileas, Tiderios Kaisar, kai Klaudios Kais1r᾽ kai esti to men chyrion, to de tēs basileias idion.
"And this shall be the sign to you, says the Lord, that I will visit you in this place for evil, so that you may know that my words will surely stand against you for evil." The outcome of events will show the truth of the words. "For as I gave Zedekiah to the king of the Babylonians, so [I will give] Pharaoh Ouaphres …" He calls Pharaoh Ouaphres, teaching that this was his proper name, while "Pharaoh" indicated the kingship. In the same way we name our emperors Tiberius Caesar and Claudius Caesar: one is the proper name, the other belongs to the office of king.
Chapter 45
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Οὕτω ταύτην τὴν ἱστορίαν συμπεπλεγμένην συμπριῤῥήπεως, ἣν ἐν ταῖς ἡμέραις Ἰωακεὶμ εἰπεῖν τῷ Βαροὺχ προσετάχθη. δ', ε΄. Εἶπε Κύριος ὁ Θεὸς Ἰσραή.1" ᾿Επεὶσὺ "ὃ Βαροὺχ εἶπας Οἴμοι! ὅτι προσέθηκε Κύριος πόνον "9 ἐπὶ κόπον μου. ᾿Εκοιμήθην " ἐν στεναγμοῖς, καὶ ἀνάπαυσιν οὐκ εὗρον "5. Οὕτως εἰπὲ αὐτῷ " Οὕτως εἶπε Κύριος, ᾿Ιδοὺ ἐγὼ " φχοδόμησα, ἐγὼ καῦθεἰὼ "" καὶ οὗς ἐρύτευσα, ἐγὼ ἐκτιλῶ """ καὶ σύμπασαν τὴν γῆν ἐκείνην. Καὶ σὺ ζητεῖς "3 σεαυτῷ μεγάλα; Μὴ ζήτει "", ὅτι ἰδοὺ ἐγὼ ἐπάγω κακὰ ἐπὶ χᾶσων σάρκα,,Δέγει Κύριος " καὶ δώσω τὴν φυχὴν σου εἰς εὕρημα, ἐν παντὶ τόπῳ οὗ ἐὰν βαδίσῃς ἐκεῖ. Ῥυχαγωγεῖ τὸν Βαροὺχ ὁ Δεσπότης διχχονοῦντα τῷ προφήτῃ, καὶ τοὺς χρησμοὺς γράφοντα, καὶ σχετλιάζοντα, καὶ δυσχεραίνοντα " τὸν δὲ βίον τὸν ὀδύνης μεστὸν φέρειν γενναίως παρεγγυᾷ, Εἰ γὰρ ἅπαντα, φησὶ, τὸν λαὸν, ὃν ἐξήγαγον ἐξ Αἰγύπτου, ἐφύτευσα δὲ ἐν τῇ γῇ ταύτῃ, ἀνασπῶ νῦν, καὶ ἐχχόπτω, καὶ τοσαύταις παραδίδωμι τιμωρίαις, σὺ ἀλύεις, ὅτι μὴ μόνος ἐν εὐθυμίᾳ διάγεις; ἀλλ᾽ οὐ χρὴ σε τοῦτο ὃρᾷν " ἐγὼ δὲ ὅμως φροντιῶ σου, καὶ πούτοις ἐπάγων τὴν τιμωρίαν, σοὶ προποίσω παρᾶψυχὴν" καὶ ἔνθα ἂν διάγῃς, τῆς παρ᾽ ἐμοῦ τεύξῃ κηδεμονίας. Προσήκει τοίνυν ἡμᾶς ταῦτα μεμαθηλυπηρὸν, ἀλλ᾽ αἰτεῖν μὲν παρὰ τοῦ Θεοῦ τὰ βελτίω, φέρειν δὲ τὰ παρόντα " ταύτην γὰρ ἡμῶν τὴν καρτερἷαν ὁ Δεσπότης ὁρῶν, οὐκ ἐάσει πειραθῆναι ὑπὲρ ὃ δυνάμεθα " ἀλλὰ ποιήσει σὺν τῷ πειρασμῷ καὶ τὴν ἔχθασιν, τοῦ δυνηθῆναι ἡμᾶς ὑπενεγκεῖν " ᾧ πρέπει δόξα καὶ μεγαλοπρέπεια, σὺν τῷ μονογενεῖ αὑτοῦ Υἱῷ, καὶ τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν.
Houtō tautēn tēn historian sympeplegmenēn symprirrhēpeōs, hēn en tais hēmerais Iōakeim eipein tǭ Barouch prosetachthē. d', e΄. Eipe Kyrios ho Theos Israē.1" ᾿Epeisy "ho Barouch eipas Oimoi! hoti prosethēke Kyrios ponon "9 epi kopon mou. ᾿Ekoimēthēn " en stenagmois, kai anapausin ouk heuron "5. Houtōs eipe autǭ " Houtōs eipe Kyrios, ᾿Idou egō " phchodomēsa, egō kautheiō "" kai hous eryteusa, egō ektilō """ kai sympasan tēn gēn ekeinēn. Kai sy zēteis "3 seautǭ megala? Mē zētei "", hoti idou egō epagō kaka epi chasōn sarka,,Degei Kyrios " kai dōsō tēn phychēn sou eis heurēma, en panti topǭ hou ean badisę̄s ekei. Rhychagōgei ton Barouch ho Despotēs dichchonounta tǭ prophētę̄, kai tous chrēsmous graphonta, kai schetliazonta, kai dyscherainonta " ton de bion ton odynēs meston pherein gennaiōs parengyą, Ei gar hapanta, phēsi, ton laon, hon exēgagon ex Aigyptou, ephyteusa de en tę̄ gę̄ tautę̄, anaspō nyn, kai echchoptō, kai tosautais paradidōmi timōriais, sy alyeis, hoti mē monos en euthymią diageis? all᾽ ou chrē se touto horąn " egō de homōs phrontiō sou, kai poutois epagōn tēn timōrian, soi propoisō parapsychēn" kai entha an diagę̄s, tēs par᾽ emou teuxę̄ kēdemonias. Prosēkei toinyn hēmas tauta memathēlypēron, all᾽ aitein men para tou Theou ta beltiō, pherein de ta paronta " tautēn gar hēmōn tēn karterian ho Despotēs horōn, ouk easei peirathēnai hyper ho dynametha " alla poiēsei syn tǭ peirasmǭ kai tēn echthasin, tou dynēthēnai hēmas hypenenkein " hǭ prepei doxa kai megaloprepeia, syn tǭ monogenei hautou Huiǭ, kai tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
Thus he concluded this narrative, interwoven with the prediction which he was commanded to speak to Baruch in the days of Jehoiakim. "The Lord God of Israel said: Since you, Baruch, said: Alas! for the Lord has added toil to my labour; I lay down in groaning and found no rest. Say thus to him: Thus says the Lord: Behold, what I built I pull down, and what I planted I pluck up, and all that land. And do you seek great things for yourself? Do not seek them; for behold, I bring evils on all flesh, says the Lord; and I will give you your life as a prize in every place where you go." The Master consoles Baruch, who served the prophet and wrote down the oracles, and was complaining and distressed; and he urges him to bear nobly a life full of pain. For if, he says, I am now uprooting the whole people that I brought out of Egypt and planted in this land, cutting it down and handing it over to so many punishments, are you distressed that you alone are not living in good cheer? You ought not to look at it so. Yet I will take care of you: while bringing punishment on them, I will provide comfort for you, and wherever you live you will have my care. It befits us, then, having learned this, [to bear nothing] painful [impatiently], but to ask God for better things and to bear the present ones. For the Master, seeing our endurance, will not let us be tested beyond what we are able, but with the testing will also provide the way out, so that we may be able to bear it. To him belong glory and majesty, with his only-begotten Son and the all-holy Spirit, now and always and to the ages of ages. Amen.
Chapter 46
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α΄. Ὁ" 1όγος ὁ γεγόμενος παρὼ Κυρίου πρὸς “ρεμίαν τὸν προφήτην ἐπὶ πάντα " τὰ ἔθνη. Πέρας ἐπιθεὶς ταῖς περὶ τοῦ λαοῦ προφητείαις, τοῖς ἄλλοις ἔθνεσι τὰ γενητόμενα προθεσπίζει, διδάσκων ὅτι πάντων ἐστὶ καὶ δημιουργὸς, καὶ Θεὸς, καὶ δεσπότης. Τὰ πρῶτα μέντοι περὶτῆς Αἰγύπτου διέξεισι' διδάσκει δὲ καὶ τὸν τῆς προφητείας καιρόν " μετὰ γὰρ τὴν τοῦ Φαραὼ Νεχαὼ τελευτὴν ἡ πρόῤῥησις γίνεται ᾿ οὗτος δὲ παρὰ τὸν Εὐφράτην ποταμὸν τὸν Ἰωσίαν ἀνεῖλεν " ἀνῃρέθη δὲ καὶ αὐτὸς ὑπὸ τοῦ τῶν
a΄. Ho" 1ogos ho gegomenos parō Kyriou pros “remian ton prophētēn epi panta " ta ethnē. Peras epitheis tais peri tou laou prophēteiais, tois allois ethnesi ta genētomena prothespizei, didaskōn hoti pantōn esti kai dēmiourgos, kai Theos, kai despotēs. Ta prōta mentoi peritēs Aigyptou diexeisi' didaskei de kai ton tēs prophēteias kairon " meta gar tēn tou Pharaō Nechaō teleutēn hē prorrhēsis ginetai ᾿ houtos de para ton Euphratēn potamon ton Iōsian aneilen " anę̄rethē de kai autos hypo tou tōn
"The word that came from the Lord to Jeremiah the prophet concerning all the nations." Having brought the prophecies about the people to an end, he foretells what will happen to the other nations, teaching that he is the creator, God, and master of all. First he goes through the things concerning Egypt; and he teaches the time of the prophecy as well: for the prediction is given after the death of Pharaoh Necho. He killed Josiah by the river Euphrates, and was himself killed by the [king] of the …
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γ', δ΄. ᾿Αγνωλάδετε "5 ὅπια, καὶ ἀσπίδας, καὶ ἐν ταῖς περιῥηῦν, ἱππιχῇ τε ἐμπειρίᾳ, καὶ πανοπλίᾳ, τούτοις κεχρῆσθαι παρακελεύεται, διδάσχιυν ὡς ἀνόνητα ταῦτα Ἂ: Τὰ γὰρ ἑξῆς τοῦτο δυλοῖ,
g', d΄. ᾿Agnōladete "5 hopia, kai aspidas, kai en tais perirhēun, hippichę̄ te empeirią, kai panoplią, toutois kechrēsthai parakeleuetai, didaschiyn hōs anonēta tauta A: Ta gar hexēs touto dyloi,
"Take up weapons and shields, and …" … he bids them use these, both skill in horsemanship and full armour, teaching that they are useless. For what follows shows this.
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ε', Τί ὅτι αὐτοὶ πτοοῦνται δ", καὶ ἀποχωροῦσι," ἃ ἐπίσω; Διότι οἱ ἰσχυροὶ αὑτῶν κχοπήσογται. Φυγῇ ἔφυγον, καὶ οὐκ ἀνέστρεψαν γοι " κυχιόνεν, ἀέγει Κύριος. Εἶτα προ-
e', Ti hoti autoi ptoountai d", kai apochōrousi," ha episō? Dioti hoi ischyroi hautōn kchopēsogtai. Phygę̄ ephygon, kai ouk anestrepsan goi " kychionen, aegei Kyrios. Eita pro-
"Why are they terrified and turning back? Because their mighty ones will be cut down. They fled in flight and did not turn back, [surrounded] on every side, says the Lord." Then he fore-
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ς΄. Μὴ φευγέτω ὁ κοῦφος, καὶ μὴ ἀνασωζέσθω δἰσχυρὸς ἐπὶ βοῤῥᾶν» " τὰ πρὸς 8" Εὐφράτην ἠσθέγησαν, καὶ “᾽ πεπτώκασιν. Ἔπειτα τῆς προτέρας εὐπραξίας ἀναμιμνήσκει"
s΄. Mē pheugetō ho kouphos, kai mē anasōzesthō dischyros epi borrhan» " ta pros 8" Euphratēn ēsthegēsan, kai “᾽ peptōkasin. Epeita tēs proteras eupraxias anamimnēskei"
"Let not the swift flee, nor the strong man escape; to the north, by the Euphrates, they have grown weak and fallen." Then he reminds them of their former prosperity:
46.7PG 81
ζ', η΄. Τίς οὗτος ὡς ποταμὲς ἀγαθήσεται, καὶ ὡς ποταμοὶ 8 κυμαίγει 3 τὰ ὕδατα αὐτοῦ, Αἴγυστὸς " ὡς ποταμὸς ἀνγαθαίγων "", καὶ ὡς ποταμὸς "" ἐχταράσσει "5 τὰ ὕδατα αὑτῆς. Ἐπιδείκνυσι δὲ αὐτῆς καὶ τοὺς ἁλαζονιχοὺς λόγους. ε Καὶ εἶπεν, ᾿Αναδήπομαι, καὶ χαταχαλύψω " γῆν, καὶ ἀπολῶ "5 πόλιν, καὶ τοὺς κατοικοῦντας ἐν αὐτῇ. ν» Καὶ διδάσκων, ὡς οὐ συμδαίνει τὰ πράγματα τῇ φαντασίᾳ τῶν λογισμῶν, εἰρωνιχῶς φησιν" τὰ ἅρματα, ἐξέλθετε "1, οἱ μαχηταί. Λέγει δὲ τῶν Αἰγυπτίων τοὺς ἐπιχούρους. « Αἰθίοπες "5 καὶ Αἰδυες ξατε ὁ" τόξον. » Εἶτα διδάσκε: ὡς τοῦ Θεοῦ νεύοντο; καταλύεται τῶν Αἰγυπτίων τὸ θράσος. ὕ, Καὶ ἡ ἡμέρα ἐκείνη τῷ Κυρίῳ τῷ Θεῷ ἡμῶν ἡμέρα ἐκδικ ἤἡσεως “τοῦ ἐκδικῆσαι τοὺς ἐχθροὺς αὑτοῦ " καὶ καταφάγεται ἡ μάχαιρά μου κρέατα, καὶ ἐμπιησϑήσεται, καὶ 5 μεθυσθήσεται ἀπὸ τοῦ αἵματος αὐτῶν. Δηλοῖ δὲ διὰ τούτων τῶν ἀνηρημένων τὸ πλῆθος. « Ὅτι θυσία τῷ Κυρίῳ Σαθαὼθ 55 ἀπὸ "' γῆς βοῤῥᾶ ἐπὶ ποταμῷ Πύὐφράτῃ. » Ἐπειδὴ ὄϊχας τῆς ἀπεθείας ἔδει καν ὅδ οἱ Αἰγύπτιοι καὶ τοῦ θεοῦ βουληθέντος ἀνῃρέθη ταν, διὰ τοῦτο δ θυσίαν κέκληκε τὴν ἐχείνων σφαγήν παρθένῳ θυγατρὶ Αἰγύπτου. αὶ οἱ τοῦ Ἰωσὴφ ἀδελφοὶ ῥητίνην καὶ στακτὴν ἀπεχόμισαν εἰς τὴν Αἴγυπτον. ἐπιτήδειον " γεωργεῖ ὃξ μάλιστα ταύτην ἡ Γαλαλδ' εἴρηκε δὲ ταῦτα κατ᾽ εἰρωνείαν, δεικνὺς τὸ τοῦ πάβθους ἀνήκεστον. Τοῦτο γὰρ δηλοῖ καὶ τὰ ἑξῆς. κενὸν ἐπλήθυνας ἱάματά σου " ὠφέλεια 87 οὐκ ἔστιν ἦν σοί. » Καὶ δεικνὺς τὸ μέγεθος τῆς πληγῆς, ἐπἡγαγεν" ᾿
z', ē΄. Tis houtos hōs potames agathēsetai, kai hōs potamoi 8 kymaigei 3 ta hydata autou, Aigystos " hōs potamos angathaigōn "", kai hōs potamos "" echtarassei "5 ta hydata hautēs. Epideiknysi de autēs kai tous halazonichous logous. e Kai eipen, ᾿Anadēpomai, kai chatachalypsō " gēn, kai apolō "5 polin, kai tous katoikountas en autę̄. n» Kai didaskōn, hōs ou symdainei ta pragmata tę̄ phantasią tōn logismōn, eirōnichōs phēsin" ta harmata, exelthete "1, hoi machētai. Legei de tōn Aigyptiōn tous epichourous. « Aithiopes "5 kai Aidyes xate ho" toxon. » Eita didaske: hōs tou Theou neuonto? katalyetai tōn Aigyptiōn to thrasos. hy, Kai hē hēmera ekeinē tǭ Kyriǭ tǭ Theǭ hēmōn hēmera ekdik hēēseōs “tou ekdikēsai tous echthrous hautou " kai kataphagetai hē machaira mou kreata, kai empiēsϑēsetai, kai 5 methysthēsetai apo tou haimatos autōn. Dēloi de dia toutōn tōn anērēmenōn to plēthos. « Hoti thysia tǭ Kyriǭ Sathaōth 55 apo "' gēs borrha epi potamǭ Pyyphratę̄. » Epeidē oïchas tēs apetheias edei kan hod hoi Aigyptioi kai tou theou boulēthentos anę̄rethē tan, dia touto d thysian keklēke tēn echeinōn sphagēn parthenǭ thygatri Aigyptou. ai hoi tou Iōsēph adelphoi rhētinēn kai staktēn apechomisan eis tēn Aigypton. epitēdeion " geōrgei hox malista tautēn hē Galald' eirēke de tauta kat᾽ eirōneian, deiknys to tou pabthous anēkeston. Touto gar dēloi kai ta hexēs. kenon eplēthynas hiamata sou " ōpheleia 87 ouk estin ēn soi. » Kai deiknys to megethos tēs plēgēs, epēgagen" ᾿
"Who is this that will rise like a river, and whose waters surge like rivers? Egypt rises like a river, and like a river its waters are stirred up." He shows also its boastful words: "And it said: I will go up and cover the earth, and destroy the city and those who live in it." And teaching that events do not match the fancies of their reasonings, he says ironically: "[Mount the horses, …] the chariots; go out, you warriors." He means the Egyptians' auxiliaries: "Ethiopians and Libyans [with shields, and Lydians, take up and bend] the bow." Then he teaches that at God's nod the boldness of the Egyptians is broken: "And that day is for the Lord our God a day of vengeance, to avenge himself on his enemies; and my sword shall devour flesh and be sated and drunk with their blood." By this he shows the great number of the slain. "For there is a sacrifice to the Lord Sabaoth from the land of the north by the river Euphrates." Since the Egyptians had to pay the penalty for their ungodliness and were killed by God's will, he called their slaughter a sacrifice. "[Go up to Gilead and take balm,] virgin daughter of Egypt." … and Joseph's brothers carried resin and myrrh to Egypt. … suited; Gilead especially cultivates it. He said this ironically, showing that the illness is incurable. What follows shows this too: "[In vain] you have multiplied your remedies; there is no help for you." And showing the greatness of the blow, he added:
46.10PG 81
ι΄, Ἤκουσαν' ξθγη φωνῆς σου "5, καὶ τῆς κραυ- Τῆς σου ἐπλήσθη ἡ γῆ, ὅτι μαχητὴς δ' πρὸς μαχητὴν ἠσθένησεν" ἐπὶ τὸ αὐτὸ ἔπεσαν " ἀμφὅτεροι. Προνγόρευχε “' διὰ τούτων καὶ τὴν ἐσομένην τῶν νενικηκότων κατάλυσιν, Ταῦτα μενοῦν περὶ τῆς προτέρας ἥττης προεθέσπισεν ὁ προφήτης, Ἐν δὲ τοῖς ἑξῆς προλέγει τὴν εἰς Αἴγυπτον Ναθουχοδονόσορ “ στρατιὰν “5, καὶ παρεγγυᾷ μηνυθῆναι τὴν πρόῤῥησιν τῇ Μαγδώλῳ “", χοὶ τῇ Μέμφει, καὶ τῇ Ταφνὰς, καὶ μέντο!: καὶ πάτῃ τῇ Αἰγυπτίων βασιλείᾳ, καί φησιν" ε« Ἐπίστηθι, καὶ ἑτοίμασον σεαυτὴν "5, ὅτι κατέφαγεν ἣ μάχαιρα τὴν σμίλαχά σηυ "5. » Ὁ Σύρος τὴν σμίλακα, ε τὰ ἐν κύκλῳ σου » ἡρμήνευσε’ ταυτὸ δὲ τοῦτο καὶ ἣ σμίλαξ αἰνίττεται " βοτάνη γάρ ἐστι συμπλεχομένη τοῖς παραφυομένοις φυτοῖς τροπικῶς τοίνυν τοὺς ἐπιχούρους τῶν Αἰγυπτίων οὕτως ὠνόμασεν, ὧν τὴν ἧτταν καὶ τὴν φυγὴν προεθέ-
i΄, Ēkousan' xthgē phōnēs sou "5, kai tēs krau- Tēs sou eplēsthē hē gē, hoti machētēs d' pros machētēn ēsthenēsen" epi to auto epesan " amphoteroi. Prongoreuche “' dia toutōn kai tēn esomenēn tōn nenikēkotōn katalysin, Tauta menoun peri tēs proteras hēttēs proethespisen ho prophētēs, En de tois hexēs prolegei tēn eis Aigypton Nathouchodonosor “ stratian “5, kai parengyą mēnythēnai tēn prorrhēsin tę̄ Magdōlǭ “", choi tę̄ Memphei, kai tę̄ Taphnas, kai mento!: kai patę̄ tę̄ Aigyptiōn basileią, kai phēsin" e« Epistēthi, kai hetoimason seautēn "5, hoti katephagen hē machaira tēn smilacha sēu "5. » Ho Syros tēn smilaka, e ta en kyklǭ sou » hērmēneuse’ tauto de touto kai hē smilax ainittetai " botanē gar esti symplechomenē tois paraphyomenois phytois tropikōs toinyn tous epichourous tōn Aigyptiōn houtōs ōnomasen, hōn tēn hēttan kai tēn phygēn proethe-
"The nations have heard your voice, and the earth is filled with your cry; for warrior has stumbled against warrior, and both have fallen together." By these words he has also foretold the coming overthrow of the victors. These things, then, the prophet foretold about the former defeat. In what follows he foretells Nebuchadnezzar's campaign against Egypt, and bids the prediction be announced to Magdol, Memphis, and Taphnas, and indeed to the whole kingdom of the Egyptians, and says: "Stand up and make yourself ready, for the sword has devoured your smilax." The Syrian rendered "smilax" as "what is around you"; and "smilax" hints at the same thing, for it is a plant that twines around the plants growing beside it. Figuratively, then, he so named the auxiliaries of the Egyptians, whose defeat and flight he foretold.
46.15PG 81
ιε΄, Διότι 5 ἔφυγεν ὁ Ἅπις 55, ὁ μόσχος σου ὁ ἐκλεκτὸς, καὶ οὐκ ἔμεινε. ε« Μόσχον ἐκλεκτὸν » τὸν "Λπιν λέγει" βοῦς δὲ ἣν οὗτος, παρ᾽ αὐτῶν τρεφόμενος καὶ προσκυνούμενος " διδάσκει τοίνυν ὁ προφητιγὺς λόγος τὴν αἰτίαν τῆς ἥττης μόσχον γὰρ θεοποιοῦντες, καὶ τούτῳ θαῤῥοῦντες, ἐπιχουοίας οὐκ ἔτυχον. « Ὅτι Κύριος παρέλυσεν αὑτόν “". ν Τουτἐστι τὸν μόσχον. Παρέλυσε δὲ καὶ τὸν ἐν ἐκείνῳ ἐνεργοῦντα, καὶ τοὺς ἀνθρώπους πλανᾶντα.
ie΄, Dioti 5 ephygen ho Hapis 55, ho moschos sou ho eklektos, kai ouk emeine. e« Moschon eklekton » ton "Lpin legei" bous de hēn houtos, par᾽ autōn trephomenos kai proskynoumenos " didaskei toinyn ho prophētigys logos tēn aitian tēs hēttēs moschon gar theopoiountes, kai toutǭ tharrhountes, epichouoias ouk etychon. « Hoti Kyrios parelysen hauton “". n Toutesti ton moschon. Parelyse de kai ton en ekeinǭ energounta, kai tous anthrōpous plananta.
"Why has Apis fled, your choice calf? He did not stand." He calls Apis the "choice calf": this was a bull, reared and worshipped by them. The prophetic word, then, teaches the cause of the defeat: by deifying a calf and trusting in it, they obtained no help. "Because the Lord paralysed him," that is, the calf. He paralysed also the one who worked in it and led people astray.
46.16PG 81
ις΄. Καὶ 5. τὸ πιῆθός σου 1' ἠσθένησε, καὶ ἔπεσε. Λέγει δὲ καὶ τὴν ἐπισχήψασαν αὐτοῖς δειλίαν, καὶ ὅτι ἀλλήλους προέτρεπον εἰς ουγὴν. δεδιότες τοὺς πολεμίους, καὶ τοὺς ἐχείνων ἐπιχούρους. ε ᾿λναστῶμεν 13 γὰρ, φησὶ, καὶ ἀποστρέψωμεν 19 εἰς τὸν λαὸν ἡμῶν, καὶ εἰς τὴν πατρίδα 1" ἡμῶν, ἀπὸ προσώπου. μακαίρας Ἑλληνικῆς 15.» Εἰκὸς μὲν καί τινας τῶν ἡγοῦμαι ὃξ, ὅτι κατ᾽ αὐτὸν "7 καὶ τῶν προλέγει τὴν δυναστείαν: ὁ γὰρ ᾿Αλέξανδρος τῶν Αἰγυπτίων καταλύσας τὴν βασιλείαν 15 Μακεδόσι δου»
is΄. Kai 5. to piēthos sou 1' ēsthenēse, kai epese. Legei de kai tēn epischēpsasan autois deilian, kai hoti allēlous proetrepon eis ougēn. dediotes tous polemious, kai tous echeinōn epichourous. e ᾿lnastōmen 13 gar, phēsi, kai apostrepsōmen 19 eis ton laon hēmōn, kai eis tēn patrida 1" hēmōn, apo prosōpou. makairas Hellēnikēs 15.» Eikos men kai tinas tōn hēgoumai hox, hoti kat᾽ auton "7 kai tōn prolegei tēn dynasteian: ho gar ᾿Alexandros tōn Aigyptiōn katalysas tēn basileian 15 Makedosi dou»
"And your multitude grew weak and fell." He tells also of the cowardice that came upon them, and how they urged one another to flee, fearing the enemy and their auxiliaries: "Let us arise," he says, "and return to our people and to our homeland, away from the Greek sword." It is likely that some of the … But I think that in it he foretells the dominion of [the Macedonians] as well; for Alexander, having destroyed the kingdom of the Egyptians, [made it subject] to the Macedonians.
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ιζ΄. Καλέσατε 1" τὸ ὄνομα Φαραὼ Δεχαὼ " βα- Ταῦτα δὲ ὁ Σύρος οὕτως ἡρμήνευσε" ς« Καλέσατε τὺ ὄνομα αὑτοῦ, ταράττων, καὶ καιροὺς παραφέρων " » πάλαι γὰρ ἰσχυρὰ ἣν τῶν Αἰγυπτίων ἡ βασιλεία, καὶ τὰ εἰς δυσπραγίαν μετέβαλε. ιγ΄, Ζῶ ἐγὼ, “έγει Κύριος 5 ὁ Θεὸς, ὁ βασιμεὺς τῶν δυνάμεων ὄνομα αὑτῷ. αὶ τὸ ἀΐδιον αὐτοῦ καὶ τὸ δυνατὸν, κατὰ ταυτὸν ἡμᾶς ἐδίδαξεν. « Ὅτι ὥσπερ 88 ἐστὶ τὸ θαθὼρ ἐν τοῖς ὄρεσι, καὶ ὡς Κάρἐν τῇ θαλάσσῃ, οὕτως ἥξει. » ᾿Αντὶ τοῦ, ἀμφιδάλῃ: " ὥσπερ γὰρ ἀναμφισδητήτω: ὁμολογοῦσι Α πάντες, καὶ τὸ Θαδὼρ ὄρος εἶναι, καὶ τῇ θαλάσσῃ πελάξειν, καὶ τὸν Κάρμηλον" οὕτως ἡ πρόῤῥησις ἔχει τὸ ἀληθές.
iz΄. Kalesate 1" to onoma Pharaō Dechaō " ba- Tauta de ho Syros houtōs hērmēneuse" s« Kalesate ty onoma hautou, tarattōn, kai kairous parapherōn " » palai gar ischyra hēn tōn Aigyptiōn hē basileia, kai ta eis dyspragian metebale. ig΄, Zō egō, “egei Kyrios 5 ho Theos, ho basimeus tōn dynameōn onoma hautǭ. ai to aïdion autou kai to dynaton, kata tauton hēmas edidaxen. « Hoti hōsper 88 esti to thathōr en tois oresi, kai hōs Karen tę̄ thalassę̄, houtōs hēxei. » ᾿Anti tou, amphidalę̄: " hōsper gar anamphisdētētō: homologousi A pantes, kai to Thadōr oros einai, kai tę̄ thalassę̄ pelaxein, kai ton Karmēlon" houtōs hē prorrhēsis echei to alēthes.
"Call the name of Pharaoh Nechao king [of Egypt] …" The Syrian rendered this as follows: "Call his name: one who troubles and lets the times pass by"; for the kingdom of the Egyptians was once strong, and it changed to misfortune. "As I live, says the Lord God, the King of hosts is his name." He taught us at once his eternity and his power. "For as Thabor is among the mountains, and as Carmel by the sea, so it shall come." That is, it is beyond doubt: for as all agree without dispute that Thabor is a mountain and that Carmel lies by the sea, so the prediction holds the truth.
46.19PG 81
ιθ΄. Σχεύη ἀποικισμοῦ ποίησον σεαυτῇ, κατοἰκοῦσα θύγατερ 5" Αἰγύπτου" ἀντὶ τοῦ, εὐτρεπὴς εἰς αἰχμαλωσίαν γενοῦ - λέγει δὲ καὶ τῆς βασιλευούσης πόλεως τὴν ἐρημίαν" ἡ γὰρ Μέμφις κατ᾽ ἐκεῖνον τὸν καιρὸν ἐγεγόνει πόλις βασιλική " καὶ τοῦτο ἡμᾶς ὅ θεσπέσιος ᾿Ησαῖας ἐδίδαξεν. « Ἐξἔλιπον γὰρ, φησὶν, οἱ ἄρχοντες Τάνεως, καὶ ὑψώθησαν οἱ ἄρχοντες Μέμφεως...
ith΄. Scheuē apoikismou poiēson seautę̄, katoikousa thygater 5" Aigyptou" anti tou, eutrepēs eis aichmalōsian genou - legei de kai tēs basileuousēs poleōs tēn erēmian" hē gar Memphis kat᾽ ekeinon ton kairon egegonei polis basilikē " kai touto hēmas ho thespesios ᾿Ēsaias edidaxen. « Exelipon gar, phēsin, hoi archontes Taneōs, kai hypsōthēsan hoi archontes Mempheōs...
"Make for yourself baggage for exile, you who dwell, daughter of Egypt"; that is, get ready for captivity. He speaks also of the desolation of the royal city; for at that time Memphis had become the royal city, and the inspired Isaiah taught us this: "For the rulers of Tanis have failed, and the rulers of Memphis have been exalted …"
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χ΄, Δάμαλις καλὴ "" χεχαλιλωκπισμέγη Αἴγυπτος. Τὸ ἀδάμαστον αὐτῆς, καὶ ἀπειρόζυγον, καὶ τρυφηλὸν, διὰ τούτων δεδήλωκεν ᾿ γαὶ τὴν πολλὴν αὐτῶν ἐλέγχων ἀσθένειαν, διδάσκει, ὡς καὶ λίαν ὀλίγων ἐπελθόντων πολεμίων οὐκ ἠδυνήθησαν ἀντισχεῖν. Τοῦτο γὰρ λέγει" ε« ᾿Απόσπασμα ἀπὸ βοῤῥᾶ ἦλθεν ἐπ᾿ αὐτήν 55,»
ch΄, Damalis kalē "" chechalilōkpismegē Aigyptos. To adamaston autēs, kai apeirozygon, kai tryphēlon, dia toutōn dedēlōken ᾿ gai tēn pollēn autōn elenchōn astheneian, didaskei, hōs kai lian oligōn epelthontōn polemiōn ouk ēdynēthēsan antischein. Touto gar legei" e« ᾿Apospasma apo borrha ēlthen ep᾿ autēn 55,»
"Egypt is a beautiful, adorned heifer." By this he has shown its untamed, unyoked, and luxurious character. And exposing their great weakness, he teaches that they could not hold out even when very few enemies came against them; for this is what he says: "A detachment from the north has come against her."
46.21PG 81
χα΄. Καὶ οἱ μισθωτοὶ αὑτῆς ἐν αὐτῇ, ὡς μόσχοι σιτευτοί. Τῶν ἐπιχούρων δεδήλωκε τὴν ἀσθένειαν " ὁ γὰρ σιτευτὸς μόσχος τὴν μὲν γῆν οὐκ ἐργάζεται, ὑπὸ δὲ ἄλλων ἐσθίεται" λέγει δὲ καὶ αὐτῶν τὴν φυγἔέν, ε« ᾿Απεστράφησαν γὰρ, φησὶ, καὶ ἔφυγον 51 ὁμοθυμαδόν " οὐκ ἔστησαν. ν» Ἐπάγει καὶ τὴν αἰτίαν" « Ὅτι ἡμέρα ἀπωλείας ἦλθεν ἐπ᾽ αὐτοὺς, καὶ καιρὸς ἐχδιχήσεως αὐτῶν 58,» Ἔδει γὰρ αὐτοὺς δίκας δοῦναι τῆς ἀσεδείας " διδάσκει 5 μέντοι διὰ τούτων, ὡς μακροθυμίᾳ χρώμενος ὁ Δεσπότης ὕστερον ἐπάγει τὴν τιμωρίαν. ὡς τὰ σ
cha΄. Kai hoi misthōtoi hautēs en autę̄, hōs moschoi siteutoi. Tōn epichourōn dedēlōke tēn astheneian " ho gar siteutos moschos tēn men gēn ouk ergazetai, hypo de allōn esthietai" legei de kai autōn tēn phygeen, e« ᾿Apestraphēsan gar, phēsi, kai ephygon 51 homothymadon " ouk estēsan. n» Epagei kai tēn aitian" « Hoti hēmera apōleias ēlthen ep᾽ autous, kai kairos echdichēseōs autōn 58,» Edei gar autous dikas dounai tēs asedeias " didaskei 5 mentoi dia toutōn, hōs makrothymią chrōmenos ho Despotēs hysteron epagei tēn timōrian. hōs ta s
"And her hired soldiers in her are like fattened calves." He has shown the weakness of the auxiliaries: for the fattened calf does not work the land but is eaten by others. He tells also of their flight: "For they turned back," he says, "and fled together; they did not stand." He adds the cause: "For the day of destruction has come upon them, and the time of their punishment." For they had to pay the penalty for their ungodliness; but he teaches by these words that the Master, using long-suffering, brings on the punishment only later. …
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κβ'. Φωγὴ αὐτῶν ὡς ὄφεως συρίζυντος "9, Τῶν δυσπραγούντων ἴδιον τὸ στένειν καὶ συρίττειν, κκἀὶ ὑπὸ" τῆς ἀθυμίας θερμαινόμενον ἐκφέρειν πνεῦμα, «Ὅτι ἐν ψάμμῳ" πορεύσονται "5. ν Τὸ σαθρὸν αὐτῶν διὰ τούτων δεδήλωκε καὶ γὰρ ὁ Κύριος τὸν ἀκούοντα τὸν λόγον αὐτοῦ, καὶ μὴ ποιοῦντα, παρέδαλεν ἀνδρὶ μωρῷ, ἐπὶ τῆς ψάμμου τὴν οἰκίαν οἰχοδομήσαντι. « Ἐν ἀξίναις ἥξουσιν ἐπ᾽ αὐτὴν, ὡς κόπτοντες ξύλα. » Εἶτα προστακτικῶς ριος ὁ Θεὸς ", ὅτι οὐ " μὴ ἱμασθῇ ") ὁ Θεὸς "", ὅτι πληθύνει ὑπὲρ ἀκρίδα. Τουτέστι, τῶν ἐνοικούντῶν τὸ πλῆθος, « Καὶ οὐκ ἔστιν αὐτοῖς ἀριθμός. »
kb'. Phōgē autōn hōs opheōs syrizyntos "9, Tōn dyspragountōn idion to stenein kai syrittein, kkai hypo" tēs athymias thermainomenon ekpherein pneuma, «Hoti en psammǭ" poreusontai "5. n To sathron autōn dia toutōn dedēlōke kai gar ho Kyrios ton akouonta ton logon autou, kai mē poiounta, paredalen andri mōrǭ, epi tēs psammou tēn oikian oichodomēsanti. « En axinais hēxousin ep᾽ autēn, hōs koptontes xyla. » Eita prostaktikōs rios ho Theos ", hoti ou " mē himasthę̄ ") ho Theos "", hoti plēthynei hyper akrida. Toutesti, tōn enoikountōn to plēthos, « Kai ouk estin autois arithmos. »
"Their voice is like a hissing serpent." It is characteristic of those in distress to groan and hiss, and, heated by despondency, to breathe out hard. "For they will march in sand." By this he has shown their rottenness; for the Lord too likened the one who hears his word and does not do it to a foolish man who built his house on the sand. "With axes they will come against her, like woodcutters." Then, imperatively … "[says the] Lord God, for it will not be [searched out] … for it is more numerous than the locust," that is, the multitude of the inhabitants. "And there is no number to them."
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κδ΄. Κατῃσχύνθη θυγάτηρ Αἰγύπτου, παρεδόθη εἰς χεῖρας 1αοῦ ἀπὸ βοῤῥᾶ, εἶπε ""» Κύριος τῶν δυγάμφων, ὁ Θεὸς Ἰσραή.1. Ταῦτα καὶ τοῖς δαίοις εἰς Αἴγυπτον κατελθοῦσι προεθέσπισεν ὁ προφήτης, ὅτε καὶ τοὺς λίθους κατέκρυψεν ἐν τοῖς προ- Ἰδοὺ ἐκδικῶ ' ἐγὼ τὸν ᾿Αμμῶνα " υἱὸν ν αὑτῆς. ᾿Αμμῶνα καλοῦσι τὸν Δία οἱ Αἰγύπτιοι" ἀφ᾽ οὗ καὶ χώρα ᾿Αμμωνιαχὴ προσηγορεύθη " τούτῳ μέ. Ὑιστον κατεσκεύασαν τέμενος. Υἱὸν δὲ αὐτῆς τὸν ᾿Αμμῶνα ὀνομάζει, ὡς παρ᾽ αὐτῆς θεοποιηθέντα' χειροποίητον γὰρ τὸ ἄγαλμα. ᾿Απειλεῖ τοίνυν καὶ τὸν ᾿Αμμὼν τὸ εἴδωλον παραδώσειν Βαθυλωνίοις, καὶ μέντοι καὶ τοὺς ἄλλους αὐτῶν θεούς" τοῦτο γὰρ λέγει" « Καὶ ἐπὶ Φαραὼ, καὶ" ἐπ᾿ Αἴγυπτον, καὶ ἐπὶ τοὺς θεοὺς αὐτῆς, καὶ ἐπὶ τοὺς βασιλεῖς αὐτῆς" καὶ ἐπὶ Φαραὼώκαὶ ἐπὶ τοὺς πεποιθότας ἐπ᾽ αὐτόν. » Πάντων, φησὶ, κατὰ ταυτὸν περιγενήσονται οἱ πολέμιοι, καὶ τοῦ βασιλέως, καὶ τῶν ἀρχόντων, καὶ τῶν εἰδώλων, καὶ τῶν ἐπε- Β χούρων᾽ παραδοθεῖσα " μέντοι τῷ Βαδυλωνίων " βασιλεῖ, τὴν προτέραν ἀναχτήσεται δυναστείαν.
kd΄. Katę̄schynthē thygatēr Aigyptou, paredothē eis cheiras 1aou apo borrha, eipe ""» Kyrios tōn dygamphōn, ho Theos Israē.1. Tauta kai tois daiois eis Aigypton katelthousi proethespisen ho prophētēs, hote kai tous lithous katekrypsen en tois pro- Idou ekdikō ' egō ton ᾿Ammōna " huion n hautēs. ᾿Ammōna kalousi ton Dia hoi Aigyptioi" aph᾽ hou kai chōra ᾿Ammōniachē prosēgoreuthē " toutǭ me. Huiston kateskeuasan temenos. Huion de autēs ton ᾿Ammōna onomazei, hōs par᾽ autēs theopoiēthenta' cheiropoiēton gar to agalma. ᾿Apeilei toinyn kai ton ᾿Ammōn to eidōlon paradōsein Bathylōniois, kai mentoi kai tous allous autōn theous" touto gar legei" « Kai epi Pharaō, kai" ep᾿ Aigypton, kai epi tous theous autēs, kai epi tous basileis autēs" kai epi Pharaōōkai epi tous pepoithotas ep᾽ auton. » Pantōn, phēsi, kata tauton perigenēsontai hoi polemioi, kai tou basileōs, kai tōn archontōn, kai tōn eidōlōn, kai tōn epe- B chourōn᾽ paradotheisa " mentoi tǭ Badylōniōn " basilei, tēn proteran anachtēsetai dynasteian.
"The daughter of Egypt is put to shame; she is handed over into the hands of a people from the north, said the Lord of hosts, the God of Israel." The prophet foretold these things also to the Jews who went down into Egypt, when he hid the stones in the [porch of the palace]. "Behold, I punish Ammon her son." The Egyptians call Zeus Ammon; from him the Ammonian country also got its name, and they built him a very great sanctuary. He calls Ammon her son as having been made a god by her, for the statue is made by hands. He threatens, then, to hand over the idol Ammon to the Babylonians, and their other gods as well; for this is what he says: "And upon Pharaoh, and upon Egypt, and upon its gods, and upon its kings, and upon Pharaoh and those who trust in him." The enemy, he says, will prevail over all of them at once: the king, the rulers, the idols, and the auxiliaries. Yet after being handed over to the king of the Babylonians, she will recover her former power.
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κς΄. Μετὰ ταῦτα γὰρ, φησὶν, ἡρεμήσει Ἶ κατὰ τὰς ἡμέρας τὰς ἔμπροσθεν, «1έγει " Κύριος. Μετὰ καῦτα καὶ τῷ Ἰσραὴλ τὰ θυμήρη προλέγει, καὶ τὴν δ καὶ τῶν Βαδυλωνίων τὸν ὄλεθρον.
ks΄. Meta tauta gar, phēsin, hēremēsei I kata tas hēmeras tas emprosthen, «1egei " Kyrios. Meta kauta kai tǭ Israēl ta thymērē prolegei, kai tēn d kai tōn Badylōniōn ton olethron.
"For after these things," he says, "she will be at rest as in the former days, says the Lord." After this he foretells pleasant things to Israel too, and the … and the destruction of the Babylonians.
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χη΄. Καὶ σὺ γὰρ, φτοὶ, μὴ φοδοῦ, παῖς μου ἴακὼδ, “2έγει Κύριος, ἔτι μετὰ σοῦ εἰμὶ ἐγώ" ὅτι ποιήσω συντέἰειαν "ἐν παγτὶ ἔθνει, εἰς ὃ " εἰσἄξω σε ἐκεῖ. Σὲ δὲ οὗ μὴ ποιήσω ἐκχιλιπεῖν, κα παιδεύσω σξ δὶς κρῖμα, καὶ ἀθῶον " οὐκ ἀθωώσω σϑ. Ἰατρικὴν σοι παιδείαν ἀνάξω "᾽" τοῦτο γὰρ λέγει, « παιδεύσιυ σε εἰς κρῖμα, καὶ ἀδέκαστον "" οὐκ ἐάσω.» Τοῦτο γὰρ δηλοῖ, ε Καὶ ᾽" ἀθῶον οὐκ
chē΄. Kai sy gar, phtoi, mē phodou, pais mou iakōd, “2egei Kyrios, eti meta sou eimi egō" hoti poiēsō synteieian "en pagti ethnei, eis ho " eisaxō se ekei. Se de hou mē poiēsō ekchilipein, ka paideusō sx dis krima, kai athōon " ouk athōōsō sϑ. Iatrikēn soi paideian anaxō "᾽" touto gar legei, « paideusiy se eis krima, kai adekaston "" ouk easō.» Touto gar dēloi, e Kai ᾽" athōon ouk
"For do not fear, my servant Jacob, says the Lord, for I am still with you; for I will make an end among every nation into which I bring you there. But you I will not make to fail; I will discipline you for judgment, and I will not leave you unpunished." I will bring on you a healing discipline; for this is what he says: "I will discipline you for judgment," and I will not leave you unjudged. For this is what "and I will not leave you unpunished" shows …
Chapter 47
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Ἐντεῦθεν ἐπὶ τοὺς ἀλλοφύλους μεταφέρει τὴν προφητείαν " ἀλλοφύλους δὲ καλεῖ τοὺς τὴν ᾿Ασχάλωνχ, καὶ τὴν Γάζαν, καὶ τὴν Ἴλζωτον, καὶ τὴν Γὲθ, καὶ τὴν ἼἌχχαρον οἰκοῦντας. Λέγει ᾽5 δὲ γεγενῆσθαι τὴν πρόῤῥησιν πρὸ τοῦ πατάξας Φαραὼ τὴν Γάζαν, καὶ νίων τὴν στρατιάν "7. ὑπὸ δὲ τούτου κατακλυζομένας τὰς πόλεις, καὶ διαφθειρομένους τοὺς ἐνοικοῦντας, καὶ ὀλολυγῇ χρωμένους, καὶ οὐδὲ τῶν ὅπλων καὶ τῶν ἁρμάτων τὸν κτύπον φέρειν ἀνεχομένους - διδάσκει δὲ, ὅτι καὶ τῆς φύσεως διὰ τὸ δέος ἐπελάθοντο πατέρες, καὶ τῶν υἱῶν ἠμέλησαν. « Οὐκ ἐπέστρεψαν ᾽" γὰρ, φησὶ, πατέρες ἐπὶ υἱοὺς αὑτῶν, ἀπὸ ἐκλύσεως χειρῶν αὑτῶν. »
Enteuthen epi tous allophylous metapherei tēn prophēteian " allophylous de kalei tous tēn ᾿Aschalōnch, kai tēn Gazan, kai tēn Ilzōton, kai tēn Geth, kai tēn IAchcharon oikountas. Legei ᾽5 de gegenēsthai tēn prorrhēsin pro tou pataxas Pharaō tēn Gazan, kai niōn tēn stratian "7. hypo de toutou kataklyzomenas tas poleis, kai diaphtheiromenous tous enoikountas, kai ololygę̄ chrōmenous, kai oude tōn hoplōn kai tōn harmatōn ton ktypon pherein anechomenous - didaskei de, hoti kai tēs physeōs dia to deos epelathonto pateres, kai tōn huiōn ēmelēsan. « Ouk epestrepsan ᾽" gar, phēsi, pateres epi huious hautōn, apo eklyseōs cheirōn hautōn. »
From here he turns the prophecy to the allophyles; and he calls allophyles those who live in Ashkelon, Gaza, Azotus, Gath, and Accaron. He says that the prediction was made before Pharaoh struck Gaza, and … the army [of the Babylo]nians; and that the cities were flooded by it, the inhabitants destroyed, wailing, and unable to bear even the din of the weapons and chariots. He teaches that through fear fathers forgot even nature and neglected their sons: "For fathers did not turn back to their sons," he says, "because of the feebleness of their hands."
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δ', Ἐν τῇ ἡμέρᾳ τῇ ἐρχομένῃ ", τοῦ ἀπολέσαι πάντας ἀλλοφύλους "5. Προλέγει δὲ καὶ Τυρίοις καὶ Σιδωνίοις, ὡς εἰς ἐπικουρίαν τούτων ἐληλυθόσι Ν᾿, τὸν ὄλεθρον. « ᾿Αφανιῶ γὰρ, φησὶ, Τύρον, καὶ Σι- Α δῶνα, καὶ τοὺς καταλοίπους τῆς βοτθεία: αὐτῶν" ὅτι ἐξολοθρεύσει Κύριος τοὺ; ἀλλοφύλους τοὺς χαταλίπους τῶν νήσων, καὶ Καππαδοκίας ᾿".» Καὶ τοὺς ἄλλους προφήτας ἑρμηνεύσαντες, ἐδείξαμεν ὡς ἄποἰχοι Κυπρίων καὶ Καππαδοκῶν ν" ῴκησαν πάλαι τὴν Παλαιστίνην.
d', En tę̄ hēmerą tę̄ erchomenę̄ ", tou apolesai pantas allophylous "5. Prolegei de kai Tyriois kai Sidōniois, hōs eis epikourian toutōn elēlythosi N᾿, ton olethron. « ᾿Aphaniō gar, phēsi, Tyron, kai Si- A dōna, kai tous kataloipous tēs bottheia: autōn" hoti exolothreusei Kyrios tou? allophylous tous chatalipous tōn nēsōn, kai Kappadokias ᾿".» Kai tous allous prophētas hermēneusantes, edeixamen hōs apoichoi Kypriōn kai Kappadokōn n" ǭkēsan palai tēn Palaistinēn.
"In the day that is coming, to destroy all the allophyles." He foretells destruction also to the Tyrians and Sidonians, as having come to their help: "For I will blot out Tyre and Sidon," he says, "and the rest of their help; for the Lord will destroy the allophyles, the remnant of the islands and of Cappadocia." In interpreting the other prophets we showed that colonists from Cyprus and Cappadocia inhabited Palestine of old.
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ε', “κει φαλάχρωμα ἐπὶ Γάζαν. ᾿Αντὶ τοῦ, τῆς πάλαι περιφανείας ἀφαιρεθήσῃ "" δηλοῖ δὲ πολλάκις καὶ τὸ πένθος. ᾿Απόχειραι δ γὰρ, φησὶ, τὴν κεφαλήν σου, καὶ ἀνάλαδς ἐπὶ χειλέων θρῆνον. « ᾿Απεῤἐΐφη ᾿Ασχάλων, καὶ τὰ λοιπὰ τῶν Ἐναχέμ ᾽".» ᾿Από. γόνοι δὲ ἐχείνου " τὴν ᾿Ασχαλωνίαν ᾽" ῴκησαν, Ἕως " πότε συστρωξήσεσθε; (ς΄.) Ἕως τίνος κόψει ᾽ ἡ μάχαιρα τοῦ Κυρίου; « Μάχαιραν Κυρίου » τὸν Ναδουχοδονόσορ ἐκάλεσεν " αὐτοῦ γὰρ συγχωροῦντος, ἐκεῖνα εἰργάζετο, καὶ δι᾽ ἀλλήλων οἱ δυσεἰς τὸν χολεόν σου" ἀνάπαυσαι, καὶ ἐπάρθητι "". » Καὶ δεικνὺς τίς ὁ ἐνεργεῖν κελεύσας, ἐπήγαγε"
e', “kei phalachrōma epi Gazan. ᾿Anti tou, tēs palai periphaneias aphairethēsę̄ "" dēloi de pollakis kai to penthos. ᾿Apocheirai d gar, phēsi, tēn kephalēn sou, kai analads epi cheileōn thrēnon. « ᾿Apereïphē ᾿Aschalōn, kai ta loipa tōn Enachem ᾽".» ᾿Apo. gonoi de echeinou " tēn ᾿Aschalōnian ᾽" ǭkēsan, Heōs " pote systrōxēsesthe? (s΄.) Heōs tinos kopsei ᾽ hē machaira tou Kyriou? « Machairan Kyriou » ton Nadouchodonosor ekalesen " autou gar synchōrountos, ekeina eirgazeto, kai di᾽ allēlōn hoi dyseis ton choleon sou" anapausai, kai eparthēti "". » Kai deiknys tis ho energein keleusas, epēgage"
"Baldness has come upon Gaza"; that is, you will be stripped of your former splendour. It often signifies mourning as well. Shave your head, he says, and take up a lament on your lips. "Ashkelon has been cast away, and the remnant of the Enakim." Descendants of that [Enak] lived in the territory of Ashkelon. "How long will you strike yourselves? How long will the sword of the Lord cut?" He called Nebuchadnezzar the sword of the Lord; for by his permission he did those things, and through one another the ungodly … "[Return] into your sheath; rest and be lifted up." And showing who it was that commanded it to act, he added:
47.7PG 81
ζ΄. Καὶ Κύριος ἐνετεί(ατο αὑτῇ ἐπὶ τὴν ᾿Ασχάἄωγα, καὶ ἐπὶ τὰς παραθαλασσίους, καὶ ἐπὶ τὰς κέχρηται, σαφέστερον διδάσκων, ὡς οὐκ ἀχυδέρνητος ἡ κτίσις, ἀλλό ταύτης ποιητὴς τοῖς πᾶσιν ἐφἐστηκε, καὶ ποτὲ μὲν αὐτοῖς χορηγεῖ τῶν ἀγαθῶν τὴν ἀφθονίαν, ποτὲ δὲ συγχωρεῖ συμφοραῖς περιπίπτειν.
z΄. Kai Kyrios enetei(ato hautę̄ epi tēn ᾿Aschaaōga, kai epi tas parathalassious, kai epi tas kechrētai, saphesteron didaskōn, hōs ouk achydernētos hē ktisis, allo tautēs poiētēs tois pasin ephestēke, kai pote men autois chorēgei tōn agathōn tēn aphthonian, pote de synchōrei symphorais peripiptein.
"And the Lord has given it orders against Ashkelon, against the coastal [cities], and against the …" … he uses, teaching more clearly that creation is not without a pilot, but its maker presides over all things, sometimes supplying them with abundant good things and sometimes allowing them to fall into calamities.
Chapter 48
48.1PG 81
Ὁ δὲ προφήτης ἐπὶ τὴν Μωλδ μεταφέρε! τὴν 5 πρόῤῥησιν. α΄. Τῇ Μωὰδ οὕτως εἶπε Κύριος τῶν " δυγάμεων, ὁ Θεὸς ᾿Ισραή.1" Οὐαὶ ἐπὶ Νεδὼ 5", ὅτι ἀπὠλετο" ἑάϊω 35, Τοῦτο εἴδωλον ἦν, καὶ μέμνηται αὐτοῦ ᾿Ησαῖΐας ὁ προφήτης" λέγει δὲ οὕτως " ε [ἔπεσε Βὴλ, συνετρίδη Νεδών 55" » ἔστ: δὲ καὶ πόλις ἐπὠνυμος τοῦ εἰδώλου. δ τήθη Μασιγάθ. (β'.) Οὐκ ἔστιν ἔτι ἰατρεία " Μωὰδ, αἷς μέγα ἐφρόνουν οἱ Μωαθῖται. ε« Ἐλογίσαντο " ἐπ᾽ αὑτὴν κακά" Δεῦτε", ἐχχόψωμεν αὐτὴν ἀπὸ ἔθνους "᾽, καὶ παῦσιν "» παύσεται. » Εἶτα διδάσκει. ὡς οὐδὲ φεύγοντες τῆς σωτηρίας ἀπολαύσονται. « "Οπισθέν σου βαδιεῖται: μάχαιρα. ν Τοῦτο δὲ τοὺς διώκοντας δηλοῖ. γ'. Ὅτι φωνὴ κεκραγότων ἐξ ᾿ῶρωναῖμ ", "πόλις αὔτη. Λέγει δὲ καὶ τὴν Ζογορὰ "6 τὴν λυπηροῦ "7 δέξασθαι ἀγγελίαν, καὶ τὰς ἄλλας πόλεις ὀλοφυγὴν "5, καὶ τοῖς ἀγρίοις ὄνοις παραπλησίως ἐν τῇ ἐρήμῳ διάγειν " καὶ διδάσκων μὴ περιδόλοις θαῤῥεῖν, ἀλλ᾽ ἀφθάρτῳ " Ποιητῇ καὶ Δεσπότῃ, ἐπήγαγεν'
Ho de prophētēs epi tēn Mōld metaphere! tēn 5 prorrhēsin. a΄. Tę̄ Mōad houtōs eipe Kyrios tōn " dygameōn, ho Theos ᾿Israē.1" Ouai epi Nedō 5", hoti apōleto" heaïō 35, Touto eidōlon ēn, kai memnētai autou ᾿Ēsaiïas ho prophētēs" legei de houtōs " e [epese Bēl, synetridē Nedōn 55" » est: de kai polis epōnymos tou eidōlou. d tēthē Masigath. (b'.) Ouk estin eti iatreia " Mōad, hais mega ephronoun hoi Mōathitai. e« Elogisanto " ep᾽ hautēn kaka" Deute", echchopsōmen autēn apo ethnous "᾽, kai pausin "» pausetai. » Eita didaskei. hōs oude pheugontes tēs sōtērias apolausontai. « "Opisthen sou badieitai: machaira. n Touto de tous diōkontas dēloi. g'. Hoti phōnē kekragotōn ex ᾿ōrōnaim ", "polis autē. Legei de kai tēn Zogora "6 tēn lypērou "7 dexasthai angelian, kai tas allas poleis olophygēn "5, kai tois agriois onois paraplēsiōs en tę̄ erēmǭ diagein " kai didaskōn mē peridolois tharrhein, all᾽ aphthartǭ " Poiētę̄ kai Despotę̄, epēgagen'
The prophet turns the prediction to Moab. "To Moab thus says the Lord of hosts, the God of Israel: Woe upon Nebo, for it has perished; it has been taken." This was an idol, and Isaiah the prophet mentions it, saying: "Bel has fallen, Nebo is crushed." There is also a city named after the idol. "… Masigab was put to shame. There is no more healing for Moab" … in which the Moabites prided themselves. "They devised evils against it: Come, let us cut it off from being a nation, and it shall utterly cease." Then he teaches that not even those who flee will enjoy safety: "Behind you the sword shall go." This indicates the pursuers. "For there is a voice of people crying out from Horonaim …" … this city. He says also that Zogora will receive painful news, that the other cities [will be filled with] wailing, and that [they] will live like wild asses in the desert. And teaching them to trust not in walls but in the incorruptible Maker and Master, he added:
48.7PG 81
ζ΄. Ἐπειδὴ "5 ἐπεποίθεις ἐν τῷ ὀχυρώματί σου, ἤξουσί" σοι θλίψεις" καὶ οὐ μόνον σὺ τοῖς ποσεται ἐν ἀποικίᾳ ὅδ. Εἴδωλον δὲ ἣν τοῦτο τῶν Μωλ- Οἱ ἱερεῖς αὑτοῦ, καὶ οἱ ἄρχογτες αὑτοῦ ἅμα. (η..) Καὶ ἤξει διεθρος "" ἐπὶ πᾶσαν πόλιν", λέγει δὲ τὸν αὐλῶνα, καὶ τὴν πεδιάδα, τὸ αὐτὸ δέξεσθαι πάθος. Προλέγει καὶ τὴν παντελῆ τῶν πολεμίων ἐρημίαν.
z΄. Epeidē "5 epepoitheis en tǭ ochyrōmati sou, ēxousi" soi thlipseis" kai ou monon sy tois posetai en apoikią hod. Eidōlon de hēn touto tōn Mōl- Hoi hiereis hautou, kai hoi archogtes hautou hama. (ē..) Kai ēxei diethros "" epi pasan polin", legei de ton aulōna, kai tēn pediada, to auto dexesthai pathos. Prolegei kai tēn pantelē tōn polemiōn erēmian.
"Since you trusted in your stronghold, afflictions will come upon you"; and not only you … "[Chamos] shall go into exile." This was an idol of the Moabites. "… his priests and his rulers together. And destruction shall come upon every city" … he says that the valley and the plain will suffer the same. He foretells also the complete desolation by the enemy.
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θ΄. Δότε γὰρ, φησὶ, σημεῖα τῇ Μωαῦ. Ἕν ταὶ; ἐρήμοις καὶ παντελῶς ἀδάτοις, σημεῖά τινα τιθέντες ἐκ λίθων, οὕτω τὴν πορείαν ποιοῦνται, καὶ εἰς ἐκεῖνα " ἀφορῶντες ὁδεύουσιν ἀπλανῶς. εὍτι ἀφῇ " πόλεις αὐτῆς εἰς ἄθατον ἔσονται. » Παρὰ τὸ μὴ εἶναι ἐνοικοῦντα ἐν αὑτῇ. Πόθεν "9 ἔνοιχος αὐτῇ “; Διδάσκει δὲ διὰ τῶν ἑξῆς ὡς δ' ὁ τῶν ὅλων ταῦτα 5 κελεύει γενέσθαι. ὑ. Ἐπικατάρατος ὁ ποιῶν τὰ ἔργα τοῦ θεοῦ 3 ἀμειιῶς “, καὶ ἐπικατάρατος "“ ὁ ἐξαίρων μάχαιρα» αὐτοῦ ἀφ᾽ αἵματος. Ἐὶ δὲ τοὺς ἀμελῶς σφάτοντας, ἕνθα κελεύει Θεὸς, ἀραῖς ὁ προφητικὸς ὑποθάλλει λόγος, ποίας “1 ἡμεῖς τίσομεν δίκας τῆς πνεν
th΄. Dote gar, phēsi, sēmeia tę̄ Mōau. Hen tai? erēmois kai pantelōs adatois, sēmeia tina tithentes ek lithōn, houtō tēn poreian poiountai, kai eis ekeina " aphorōntes hodeuousin aplanōs. heOti aphę̄ " poleis autēs eis athaton esontai. » Para to mē einai enoikounta en hautę̄. Pothen "9 enoichos autę̄ “? Didaskei de dia tōn hexēs hōs d' ho tōn holōn tauta 5 keleuei genesthai. hy. Epikataratos ho poiōn ta erga tou theou 3 ameiiōs “, kai epikataratos "“ ho exairōn machaira» autou aph᾽ haimatos. Ei de tous amelōs sphatontas, hentha keleuei Theos, arais ho prophētikos hypothallei logos, poias “1 hēmeis tisomen dikas tēs pnen
"Give signs to Moab," he says. In deserts and places altogether trackless, people set up markers of stones and so make their journey, and by looking at them they travel without going astray. "For its cities shall become untrodden," because no one lives in it. "Whence [shall come] an inhabitant for it?" He teaches through what follows that the [God] of all commands these things to happen: "Cursed is he who does the works of God carelessly, and cursed is he who keeps back his sword from blood." If the prophetic word lays curses on those who slaughter carelessly when God commands it, what penalties shall we pay for [neglecting] the spiritual …
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ια΄. Ἀνεπαύσατο Μωὰδ ἐκ παιδαρίου "., καὶ " πε-ηςθὼς ἦν ἐπὶ τῇ δόξῃ αὑτοῦ, καὶ οὐκ ἐνέχεεν " ἐξ ἀγγείου εἰς ἀγγεῖον. Τουτέστιν, οὐκ ἐνήλλαξεν αὐτοῦ τὴν ἐνοίκησιν, οὐδὲ μετανάστης ἐγένετο. « Καὶ εἰς ἀποιχισμὸν οὐκ ᾧχετο᾽ διὰ τοῦτο ἔστη γεῦμα αὐτοῦ ἐν αὐτῷ, καὶ ἡ ὀσμὴ αὑτοῦ οὐκ ἐξέλιπεν. ν Ἐτἐμεῖνε τῇ τροπῇ, καὶ ἐπειδὴ ἀγγείου ἐμνημόνευσε", ἀναγκαίως καὶ γεύσεως, καὶ ὀσμῆς. Διὰ τοῦτο, φησὶ, ἔλαθεν, ὡς ἀεὶ τοῖς αὐτοῖς ἐνδιατρίψας χωρίαις ιϑ’. Διὰ τοῦτο ἰδοὺ ἡμέραι 1" ἔρχονται, φησὶ Ὁ κύριος" καὶ ἀποστελῶ "3 αὑτῷ κλίνοντας "", καὶ γοῦσι ἴ", καὶ τὰ 18 χέρατα αὐτοῦ συντρίψονυσυ,. Παραδολιχῶς καὶ ταῦτα καὶ τροπικῶς τέθεικε᾽ καὶ γὰρ τὸ κλένουσιν ὡς περὶ ἀγγείου εἴρηκεν, ἀντὶ τοῦ ἐχχεγώσουσι 5" καὶ οὐκ ἀποχρῆσει αὐτοῖς τὰ ἐν τοῖς ἀγγείοις λαδεῖν, ἀλλὰ καὶ ταῦτα 17 συντρίψουσε. Καλεῖ δὲ ἀγγεῖα μὲν τὰς πόλει;, τὰ δὲ ἔνδον τῶν ἀγγείων τὸν πλοῦτον" ἀμφότερα δὲ πεποιήκασιν οὗ ι΄. Καὶ καταισχυνθήσεται 13 Μωὰδ ἀπὸ ἴ5 Χαμὼς, ὥσπερ κατῃσχύνθη οἶκος Ἰσραὴ.} ἀπὸ Βαιθὴ.1.5, ἐλπίδος αὐτῶν. Ἔν τῇ Βαιθὴλ ὁ ᾿Ἰεροδοὰμ. τὴν δάμαλιν ἔστησεν" διδάσκε: τοίνυν ὁ προφητικὸς λόγος, ὅτι καθάπερ ὁ Ἰσραὴλ οὐδεμιᾶς ἐπικουρίας ἐκ τῶν εἰδώλων τετύχηκεν, οὕτως ἡ Μωλὰό οὐδὲν ἀπὦνατο τοῦ Χαμώς. Εἶτα δείκνυσιν αὑτοὺς ἐπὶ τῇ ῥώμῃ μεγαλοῤῥημονοῦντας, ὄλεθρον δὲ ὑπομένοντας, ἐπειδὴ τοῦτο προσέταξεν ὁ τῶν ὅλων Θεός. Εἰρηκὼς δὲ τὸν τῆς τιμωρίας ἐληλυθέναι καιρὸν, τοῖς γει- Β «νιῶσι παρακελεύεται διεγεῖραι αὐτὸν εἰς ἀνδρείαν, καὶ εἰς τὴν προτέραν διαναστῆσαι ῥώμην" παρεὐγνᾷ δὲ αὐτοὺς 5' εἰπεῖν " μεγαλώματος "", Δηλοῖ δὲ ταῦτα καὶ τὴν ἰσχύν σου 5", καὶ τὸ ὑπὲρ τὴν ἰσχύν σου φρόνημα " ἀπαριθμεῖται δὲ καὶ τὰς πόλεις, αἱ πάλαι ἧσαν λαμπραὶ καὶ ἐπίσημοι, καὶ διδάσκει τὴν τῆς εὐπραξίας μεταδολήν" δείκνυσι δὲ καὶ τὴν αἰτίαν.
ia΄. Anepausato Mōad ek paidariou "., kai " pe-ēsthōs ēn epi tę̄ doxę̄ hautou, kai ouk enecheen " ex angeiou eis angeion. Toutestin, ouk enēllaxen autou tēn enoikēsin, oude metanastēs egeneto. « Kai eis apoichismon ouk hǭcheto᾽ dia touto estē geuma autou en autǭ, kai hē osmē hautou ouk exelipen. n Etemeine tę̄ tropę̄, kai epeidē angeiou emnēmoneuse", anankaiōs kai geuseōs, kai osmēs. Dia touto, phēsi, elathen, hōs aei tois autois endiatripsas chōriais iϑ’. Dia touto idou hēmerai 1" erchontai, phēsi Ho kyrios" kai apostelō "3 hautǭ klinontas "", kai gousi i", kai ta 18 cherata autou syntripsonysy,. Paradolichōs kai tauta kai tropikōs tetheike᾽ kai gar to klenousin hōs peri angeiou eirēken, anti tou echchegōsousi 5" kai ouk apochrēsei autois ta en tois angeiois ladein, alla kai tauta 17 syntripsouse. Kalei de angeia men tas polei?, ta de endon tōn angeiōn ton plouton" amphotera de pepoiēkasin hou i΄. Kai kataischynthēsetai 13 Mōad apo i5 Chamōs, hōsper katę̄schynthē oikos Israē.} apo Baithē.1.5, elpidos autōn. En tę̄ Baithēl ho ᾿Ierodoam. tēn damalin estēsen" didaske: toinyn ho prophētikos logos, hoti kathaper ho Israēl oudemias epikourias ek tōn eidōlōn tetychēken, houtōs hē Mōlao ouden apōnato tou Chamōs. Eita deiknysin hautous epi tę̄ rhōmę̄ megalorrhēmonountas, olethron de hypomenontas, epeidē touto prosetaxen ho tōn holōn Theos. Eirēkōs de ton tēs timōrias elēlythenai kairon, tois gei- B «niōsi parakeleuetai diegeirai auton eis andreian, kai eis tēn proteran dianastēsai rhōmēn" pareugną de autous 5' eipein " megalōmatos "", Dēloi de tauta kai tēn ischyn sou 5", kai to hyper tēn ischyn sou phronēma " aparithmeitai de kai tas poleis, hai palai hēsan lamprai kai episēmoi, kai didaskei tēn tēs eupraxias metadolēn" deiknysi de kai tēn aitian.
"Moab has been at rest from childhood, and trusted in its glory, and has not been poured from vessel to vessel"; that is, it has not changed its dwelling or become an emigrant. "And it did not go into exile; therefore its taste remained in it, and its smell has not left it." It persisted in its ways; and since he mentioned a vessel, he necessarily mentioned taste and smell too. For this reason, he says, it was untouched, since it always lived in the same places. "Therefore behold, days are coming, says the Lord, and I will send to it tilters, and they will tilt it, and break its horns." He has set this down too in parable and figure: he said "tilt" as of a vessel, meaning "they will empty it"; and it will not be enough for them to take what is in the vessels, but they will break these as well. He calls the cities vessels, and the wealth within the vessels; and they did both. "And Moab shall be ashamed of Chamos, as the house of Israel was ashamed of Bethel, their hope." In Bethel Jeroboam set up the heifer. The prophetic word teaches, then, that as Israel obtained no help from the idols, so Moab gained nothing from Chamos. Then he shows them boasting of their strength but suffering destruction, since the God of all had commanded it. Having said that the time of punishment had come, he bids the neighbours rouse it to courage and raise it to its former strength; and he urges them to say … "of greatness." These words indicate your strength, and your pride beyond your strength. He lists also the cities that were once brilliant and famous, and teaches the reversal of their fortune; and he shows the cause as well.
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χε’, Μεθύσατε γὰρ αὐτὸν, φησὶν, ὅτι ἐπὶ τὸν Κύριον ἐμεγαλύνθη. Μαθόντες γὰρ Μωαθδῖται τὰ Ἶουδαίοις συμβάντα ἐπετώθαζον ἀσθένειαν κατηγοροῦντες τοῦ" τῶν ὅλων Θεοῦ. Τοῦτο γὰρ διδάσκει καὶ τὰ ἑξῆς. « Ἐπιχρούσει Μωλό ἐν δ᾽ χειρὶ αὑτοῦ. ν» ᾿Αντὶ τοῦ. χορξύων καὶ ἐπικαίρων. ε Καὶ ἔσται εἰς γέλωτα καὶ αὐτός. ν» Εἴτα ταφέστερον "
che’, Methysate gar auton, phēsin, hoti epi ton Kyrion emegalynthē. Mathontes gar Mōathditai ta Ioudaiois symbanta epetōthazon astheneian katēgorountes tou" tōn holōn Theou. Touto gar didaskei kai ta hexēs. « Epichrousei Mōlo en d᾽ cheiri hautou. n» ᾿Anti tou. chorxyōn kai epikairōn. e Kai estai eis gelōta kai autos. n» Eita taphesteron "
"Make him drunk," he says, "for he magnified himself against the Lord." For when the Moabites learned what had befallen the Jews, they mocked, charging the God of all with weakness. What follows teaches this too: "Moab will clap with his hand," that is, dancing and exulting. "And he too will become a laughing-stock." Then, more clearly:
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κζ', Καὶ μὴν " εἰς γειοιασμόν σοι ἦν καὶ ἐγ κιοπαῖς σου" εὑρέθη, ὅτι" ἐπολέμεις αὐτόν; Τί σε, φησὶν, ἠδικηκότα χατεπολέμει;; Τοιχωρυχοῦντας εὗρες, ἣ λωποδυτοῦντας : ε Ἐν αὐτῷ "5 μεταναστεύσεις. » Τουτέστι διὰ τὴν εἰς αὐτὸν ἀδικίαν " λέγει δὲ αὑτῶν καὶ τὴν φυγήν.
kz', Kai mēn " eis geioiasmon soi ēn kai eg kiopais sou" heurethē, hoti" epolemeis auton? Ti se, phēsin, ēdikēkota chatepolemei?? Toichōrychountas heures, hē lōpodytountas : e En autǭ "5 metanasteuseis. » Toutesti dia tēn eis auton adikian " legei de hautōn kai tēn phygēn.
"And was not [Israel] a laughing-stock to you? Was he found among thieves, that you made war on him?" What wrong had he done you, he says, that you fought against him? Did you find them housebreakers or stealers of clothes? "Among them you shall go into exile," that is, because of your injustice towards him. He tells also of their flight.
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κη΄. Κατέλιπον " τὰς πόλεις, καὶ ᾧκησαν πέτρας οἱ κατοικοῦντες Μωὰδ, ἐγένοντο ὡς περι- Τὰ γὰρ ἐν ταῖς ἀχρωρείαις χατέλαδον σπήλαια, τῶ" πολεμίων οὐκ ἐνεγχόντε; τὴν προσθολήν. Καλεῖ δὲ αὐτὸν καὶ ὑδριστὴν, καὶ ἀλαζόνα, καὶ ὑπερήφανον. « Καὶ" τούτων, φησὶν, αὐτόπτης ἐγενόμην ἐγώ. » Καὶ διδάσκων, ὡς ἤλεγξ: τῶν ἔργων ἡ πεῖρα τῶν λόγων τὸν ὄγκον, ἐπήγαγεν.
kē΄. Katelipon " tas poleis, kai hǭkēsan petras hoi katoikountes Mōad, egenonto hōs peri- Ta gar en tais achrōreiais chateladon spēlaia, tō" polemiōn ouk enenchonte? tēn prostholēn. Kalei de auton kai hydristēn, kai alazona, kai hyperēphanon. « Kai" toutōn, phēsin, autoptēs egenomēn egō. » Kai didaskōn, hōs ēlenx: tōn ergōn hē peira tōn logōn ton onkon, epēgagen.
"The inhabitants of Moab left the cities and lived among the rocks; they became like [doves] …" For they took to the caves on the mountain heights, unable to bear the enemy's assault. He calls him insolent, boastful, and proud. "And of these things," he says, "I was an eyewitness." And teaching that the experience of deeds exposed the bulk of their words, he added:
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λ΄, Οὐκὶ κατὰ " τὸ ἱκαγὸν αὐτοῦ οὕτως βρα- χέογες 5" αὑτοῦ; οὐκ οὕτως "᾽ ἐποίησε". Πρὺ το ῦ πολέμου γὰρ ἀλαζονενόμενος, καὶ ἀπειλῶν ἀριστεύειν͵ ἰδὼν τοὺς πολεμίους ἀπέδρα. Τὸ "7 δὲ, « χειράδας οὐχμοῦ 95,» ὁ Σύρος οὕτως ἡρμήνευσε “ « Κεφαλαὶ αὐνοι ὅν» Αἰχμαλώτων δὲ τοῦτο τὸ σχῆμα - δηλοῖ δὲ καὶ ὁ προφητικὸς λόγος ἐπὶ Μωάθ"
l΄, Ouki kata " to hikagon autou houtōs bra- cheoges 5" hautou? ouk houtōs "᾽ epoiēse". Pry to y polemou gar alazonenomenos, kai apeilōn aristeuein͵ idōn tous polemious apedra. To "7 de, « cheiradas ouchmou 95,» ho Syros houtōs hērmēneuse “ « Kephalai aunoi hon» Aichmalōtōn de touto to schēma - dēloi de kai ho prophētikos logos epi Mōath"
"Is not his [boasting] in keeping with his strength? Did he not act thus?" For before the war he boasted and threatened to excel, but when he saw the enemy he ran away. The "cheirades of drought" the Syrian rendered thus: "Heads …" This is the posture of captives; and the prophetic word shows it of Moab:
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λα΄. Ο.1ο.1ὐζετε ἐπ᾽ ἄγδρας ' τείχους ᾿, χειράτοὺς πάλαι μὲν τείχεσι χετὴν προτέραν εὐημερίαν, καὶ αὐχμὸν " περίκειμένους.
la΄. O.1o.1yzete ep᾽ agdras ' teichous ᾿, cheiratous palai men teichesi chetēn proteran euēmerian, kai auchmon " perikeimenous.
"Wail over the men of the wall …" … those who were formerly [surrounded] by walls … their former prosperity, and now surrounded by drought.
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λθ΄, Ὡς Ἱστορίας τινὸς ἀνέμνησε, δεδήλωκε δὲ τὴν τοῦ θρή: κλήματά στ. διῆλθε θάλασσαν. » Εὔοινος ἣν αὐτὴ " καὶ "Απεικάζε: τοίνυν θαλάττῃ τῆς ἀμπέλου τὸ πλῆθος. Λέγει δὲ ταύτης διαχθῆναιϊ τὴν γῆν, καὶ διαφθαρῆναι τὴν ἄμπελον. λγ΄. Οἷνος" ἦν“ φησὶν, ἐγ 1ηνοῖς σου" πρωϊ οὐκ ἐπάτησαν, οὐδὲ 1" δείλης οὐκ ἐποίησαν. Τοῦτο ὁ Σύρος οὕτως ἡρμήνευσεν - «ε Οὐκέτι δὲ" χηνοθατοῦντες λέγοντες ᾽", Ἰὰ, ἰά. ν Καὶ διαφόύρυ; τὰ αὑτὰ εἰρηκὼς, ἡρμήνευσε τὸ ε χειράδας αὖ- )ζ', λη΄. Πᾶσαν ") κεραϊὴν ἐν παντὶ τόπῳ ξυρή: σονται, καὶ πᾶς πώγων ξυρηθήσεται """ καὶ πᾶσι αἱ χεῖρες κόψονται, καὶ ἐπὶ πάσης ἐσφύος σὼς χος. Καὶ ἐπὶ πάντων τῶν δωμάτων Μωλὰδ, καὶ ἐν" ταῖς πιιατείαις αὐτῆς κοπετός "δ. Διὰ πάντων δὲ τούτων τὸ μέγεθος διδάσκει τῆς συμφορᾶς. «Ὅτι συνέτριψα τὸν Μωὰδ "7, ὡς ἀγγεῖον, οὗ 15 οὐκ ἔστιν αὐτοῦ χρεία, φησὶν ὁ Κύριος.» "Ἔδειξεν αὐτοῦ τὸ παντελῶς ἄχρηστον " δείκνυσ! ὃ σαφῶς χοὶ τὴν
lth΄, Hōs Historias tinos anemnēse, dedēlōke de tēn tou thrē: klēmata st. diēlthe thalassan. » Euoinos hēn autē " kai "Apeikaze: toinyn thalattę̄ tēs ampelou to plēthos. Legei de tautēs diachthēnaiï tēn gēn, kai diaphtharēnai tēn ampelon. lg΄. Hoinos" ēn“ phēsin, eg 1ēnois sou" prōï ouk epatēsan, oude 1" deilēs ouk epoiēsan. Touto ho Syros houtōs hērmēneusen - «e Ouketi de" chēnothatountes legontes ᾽", Ia, ia. n Kai diaphoury? ta hauta eirēkōs, hērmēneuse to e cheiradas au- )z', lē΄. Pasan ") keraïēn en panti topǭ xyrē: sontai, kai pas pōgōn xyrēthēsetai """ kai pasi hai cheires kopsontai, kai epi pasēs esphyos sōs chos. Kai epi pantōn tōn dōmatōn Mōlad, kai en" tais piiateiais autēs kopetos "d. Dia pantōn de toutōn to megethos didaskei tēs symphoras. «Hoti synetripsa ton Mōad "7, hōs angeion, hou 15 ouk estin autou chreia, phēsin ho Kyrios.» "Edeixen autou to pantelōs achrēston " deiknys! ho saphōs choi tēn
… as he recalled a certain story, and he has shown the [greatness] of the lament … "[your] branches passed over the sea." It was rich in wine …; he likens the abundance of the vine to the sea. He says that its land was plundered and the vine destroyed. "There was wine in your winepresses," he says; "in the morning they did not tread, nor in the evening did they make [the shout]." The Syrian rendered this thus: "No longer [will there be] treaders of the winepress, saying: Ia, ia." And having said the same things in various ways, he explained the "cheirades of [drought]" … "Every head in every place shall be shaved, and every beard shaved; all hands shall beat [their breasts], and on every loin sackcloth. And on all the roofs of Moab and in its streets, lamentation." By all these he teaches the greatness of the calamity. "For I have broken Moab like a vessel for which there is no use, says the Lord." He has shown its complete uselessness; and he shows clearly also the …
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μ΄. Τάδε λέγει Κύριος ' Ἰδοὺ 9 ὡς ἀετὸς ᾧ: μήσει, καὶ ἐκπετάσει τὰς πτέρυγας αὑτοῦ ἐπὶ Μωάδ. Καὶ ὁ θεσπέσιος Ἐζεκιὴλ ἀετῷ τὸν Ναῤουχοδονόσορ ἀπειχάζει " βασιλικὸν γὰρ τὸ ζῶον, χα! τῶν πτηνῶν ἁπάντων ὀξύτατόν τε καὶ δυνατώτατον. Προλέγει καὶ τοῦ Μωὰδ τὴν δειλίαν, καὶ 19 ἀπειχάζει αὑτοῦ τὴν καρδίαν γυναικὸς ὠδινούτης χαρ- Ὁ δία" - διδάσκει δὲ αὐτοῦ καὶ τὴν ἀσέδειαν. ἀπολεῖται Μωὰδ ἀπὸ ὄχλου "5, ὅτι ἐπὶ τὸν Κύριον ἐμεγαϊύνθη. Προλέγει καὶ τὰ ἐπάλληλα κακᾶ. αΥ΄, μδ, Φόδος δ καὶ βόθυνος. καὶ παγὶς ἐπὶ σὲ τὸν καθήμενον δ᾿ ἐν Μωὰδ, φησὶ Κύριος. Ὃ φεύγων ἀπὸ προσώπου τοῦ φόδου ἐμπεσεῖται εἰς τὺν βόθυνον, καὶ ὁ ἀνγαδαίγων ἐκ τοῦ βοθύγοι ςυλληφθήσεται ἐν τῇ παγίδι. Δηλοῖ δὲ διὰ τούτων, ὡς καὶ οἱ φυγῇ χρησάμενοι ἡλώθησαν, καὶ οἷς οὐκ ὡς ᾿ ἐν ἐνιαυτῷ, ᾧ " ἐπισκέψομαι αὐτὴν ᾽", φησὶ Κύριος. ν ᾿Ενιαυτὸν τὸν καιρὸν καλεῖ' ὅταν, φησὶ, περιδαλῶ τοῖς κακοῖς, Προθεσπίζει δὲ αὐτῶν καὶ τὸν πόλεως Σεὼν 3", καὶ κατέφαγεν ἀρχηγοὺς Μωάδ. Ἰρολέγει δὲ αὐτοῖς καὶ θυμήρη τινά, ὑζ΄. Καὶ ἐπιστρέψω τὴν αἰχμαλωσίαν Μωὰδ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν, φησὶ Κύριος. "Ἔδειξε καὶ διὰ τῆς τιμωρίας, καὶ διχλ τῆς φιλανθρωπίας, ὡς αὐτός ἐστι Κύριος πάντων, πλουτῶν εἰς πάντας τοὺς ἐπικαλουμένους αὐτὸν, καὶ ὅτι οὐκὶ Ἰουδαίων μόνον ἐστὶ θεὸς, ἀλλὰ πάντων ἀνθρώπων. «Ἕως ἐνταῦθα τὸ κρῖμα Μωάθδ. ν Τουτέστιν, ἡ κατ᾽ αὐτοῦ ἐξ-
m΄. Tade legei Kyrios ' Idou 9 hōs aetos hǭ: mēsei, kai ekpetasei tas pterygas hautou epi Mōad. Kai ho thespesios Ezekiēl aetǭ ton Narouchodonosor apeichazei " basilikon gar to zōon, cha! tōn ptēnōn hapantōn oxytaton te kai dynatōtaton. Prolegei kai tou Mōad tēn deilian, kai 19 apeichazei hautou tēn kardian gynaikos ōdinoutēs char- Ho dia" - didaskei de autou kai tēn asedeian. apoleitai Mōad apo ochlou "5, hoti epi ton Kyrion emegaïynthē. Prolegei kai ta epallēla kaka. aU΄, md, Phodos d kai bothynos. kai pagis epi se ton kathēmenon d᾿ en Mōad, phēsi Kyrios. Ho pheugōn apo prosōpou tou phodou empeseitai eis tyn bothynon, kai ho angadaigōn ek tou bothygoi syllēphthēsetai en tę̄ pagidi. Dēloi de dia toutōn, hōs kai hoi phygę̄ chrēsamenoi hēlōthēsan, kai hois ouk hōs ᾿ en eniautǭ, hǭ " episkepsomai autēn ᾽", phēsi Kyrios. n ᾿Eniauton ton kairon kalei' hotan, phēsi, peridalō tois kakois, Prothespizei de autōn kai ton poleōs Seōn 3", kai katephagen archēgous Mōad. Irolegei de autois kai thymērē tina, hyz΄. Kai epistrepsō tēn aichmalōsian Mōad ep᾽ eschatōn tōn hēmerōn, phēsi Kyrios. "Edeixe kai dia tēs timōrias, kai dichl tēs philanthrōpias, hōs autos esti Kyrios pantōn, ploutōn eis pantas tous epikaloumenous auton, kai hoti ouki Ioudaiōn monon esti theos, alla pantōn anthrōpōn. «Heōs entautha to krima Mōathd. n Toutestin, hē kat᾽ autou ex-
"Thus says the Lord: Behold, like an eagle he will swoop, and spread his wings over Moab." The inspired Ezekiel too likens Nebuchadnezzar to an eagle; for the creature is royal, and the swiftest and strongest of all birds. He foretells also Moab's cowardice, and likens its heart to the heart of a woman in labour; and he teaches its ungodliness as well: "And Moab shall perish from [being] a people, because it magnified itself against the Lord." He foretells also evils following one upon another: "Fear and pit and snare upon you who dwell in Moab, says the Lord. He who flees from the face of the fear shall fall into the pit, and he who climbs out of the pit shall be caught in the snare." By these words he shows that even those who took to flight were caught, and those who … "in the year in which I visit it, says the Lord." He calls the time a year: when, he says, I surround it with evils. He foretells also their … "[fire has gone out] from the city of Seon, and devoured the leaders of Moab." He foretells some pleasant things for them too: "And I will turn back the captivity of Moab in the last days, says the Lord." He has shown, both by the punishment and by his love for humankind, that he is Lord of all, rich toward all who call on him, and that he is not the God of the Jews only but of all men. "Thus far the judgment of Moab"; that is, the [sentence] against him …
Chapter 49
49.1PG 81
Μεταδαίνει ὃὲ λοιπὸν ἐπὶ τοὺς υἱοὺς ᾿Αμμὼν τῆς προφητείας ὁ λόγος, καί φησι πρὸς αὐτοὺς τῶν ὅλων (, ὁ Κύριος " α΄. Μὴ" υἱοὶ οὐκ εἰσὶν ἐν ᾿Ισραὴ.1, ἣ παρα- «ηψόμενος Ἀ οὐκ ἔστιν αὑτοῖς; Διατί παρέλαδε Μειϊχὼμ τὴν Γαλαὰδ, καὶ ὁ λαὸς αὐτῶν ἐν πόλεσιν αὐτῆς Ν᾽ οἰκεῖ; Τὴν Γαλααδῖτιν αἱ δέκα χατεῖχον φυλαί, Τούτων τοίνυν αἰχμαλώτων γεγενημένων, ταύτην κατέσχον οἱ ᾿Αμμωνῖται. Πρὸ; τούτοὺς φησὶν ὁ Θεός " Τοῦ λαοῦ χατεφρονήσατε, ἣ ἐμοῦ; «Πχραληψόμενον ν» γὰρ ἀντὶ τοῦ « τὸν ληψόμενον » καὶ ἐπιχουρήσοντα, ἑαυτὸν κέκληκε. Μελχὼμ δὲ εἴδωλον ἦν τῶν υἱῶν ᾿Αμμών. Ἐκεῖνο, φησὶ, τὸ μὴ ὃν, ἐμοῦ τοῦ ἀεὶ ὄντος περιγενέσθαι νομίξετε;
Metadainei hoe loipon epi tous huious ᾿Ammōn tēs prophēteias ho logos, kai phēsi pros autous tōn holōn (, ho Kyrios " a΄. Mē" huioi ouk eisin en ᾿Israē.1, hē para- «ēpsomenos A ouk estin hautois? Diati parelade Meiïchōm tēn Galaad, kai ho laos autōn en polesin autēs N᾽ oikei? Tēn Galaaditin hai deka chateichon phylai, Toutōn toinyn aichmalōtōn gegenēmenōn, tautēn kateschon hoi ᾿Ammōnitai. Pro? toutous phēsin ho Theos " Tou laou chatephronēsate, hē emou? «Pchralēpsomenon n» gar anti tou « ton lēpsomenon » kai epichourēsonta, heauton keklēke. Melchōm de eidōlon ēn tōn huiōn ᾿Ammōn. Ekeino, phēsi, to mē hon, emou tou aei ontos perigenesthai nomixete?
The word of prophecy then passes to the sons of Ammon, and the [God] of all, the Lord, says to them: "Are there no sons in Israel, or is there no one to receive them? Why has Melchom taken Gilead, and his people live in its cities?" The ten tribes held the region of Gilead; when they had been taken captive, the Ammonites seized it. To these God says: Did you despise the people, or me? For he called himself "the one who receives," meaning the one who will take them up and help them. Melchom was an idol of the sons of Ammon. Do you think, he says, that what is not will prevail over me, who always am?
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β΄. Διὰ τοῦτο ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος " τὸ δὲ, « ἀχουτιῶ» ἀκουσθῆναι ποιήσω. « Καὶ ἔσται" εἰς ἄθατον καὶ ἀπώλειαν “ καὶ οἱ" βωμοὶ αὑτῆς ἐν πυρὶ χαταχαυθήσονται, καὶ "" παραλήψεται Ἰμραὴλ τὴν ἀρχὴν αὐτῶν", φησὶ Κύριος. » Καὶ ἐπιμένει τὰ συμθησόμενα τοῖς ᾿Αμμωνίταις προλέγων.
b΄. Dia touto idou hēmerai erchontai, phēsi Kyrios " to de, « achoutiō» akousthēnai poiēsō. « Kai estai" eis athaton kai apōleian “ kai hoi" bōmoi hautēs en pyri chatachauthēsontai, kai "" paralēpsetai Imraēl tēn archēn autōn", phēsi Kyrios. » Kai epimenei ta symthēsomena tois ᾿Ammōnitais prolegōn.
"Therefore, behold, days are coming, says the Lord …" … "I will make heard" means "I will cause to be heard." "And it shall become untrodden and a ruin, and its altars shall be burned with fire, and Israel shall take over their dominion, says the Lord." And he goes on foretelling what will befall the Ammonites.
49.3PG 81
γ΄. ᾿Ολόλυξον "5, ᾿Εσεδὼν, ὅτι ὦ ϊετο ἡ ἰσχύς σασθε σάκκους, καὶ κόπτεσθε "Ἵ, καὶ "ϑάναδράμετα " διὰ τῶν τειχῶν 5, ὅτι Μειϊχὼμ εἰς ἀποικίων βαδιεῖται, καὶ οἱ ἱερεῖς αὐτοῦ, καὶ οἱ ἄρχοντες αὐτοῦ ἅμα. "δειξε καὶ τὴν τῶν εἰδώλων ἀσθένειαν " αἰχμάλωτα γὰρ καὶ αὐτὰ μετὰ τῶν προσκυνούντων ἀπῆλθον.
g΄. ᾿Ololyxon "5, ᾿Esedōn, hoti ō ïeto hē ischys sasthe sakkous, kai koptesthe "Hi, kai "ϑanadrameta " dia tōn teichōn 5, hoti Meiïchōm eis apoikiōn badieitai, kai hoi hiereis autou, kai hoi archontes autou hama. "deixe kai tēn tōn eidōlōn astheneian " aichmalōta gar kai auta meta tōn proskynountōn apēlthon.
"Wail, Esebon, for [Ai] has perished … gird on sackcloth and beat your breasts, and run up along the walls; for Melchom will go into exile, and his priests and his rulers together." He showed also the weakness of the idols, for they too went away captive with their worshippers.
49.4PG 81
δ΄. Τί ἀγαλλιᾶσθε "' ἐν τοῖς πεδίοις δ Ἑγαχίμ; διέῤῥευσεῦ' τὰϑ᾽ πεδία σου, θύγατερ "" τῆς ἀτιμίας δ, ᾿Αναίδειαν αὐτῆς κατηγορεῖ, καὶ τὸ ἐπὶ τῷ πλούτῳ θράσος". Τοῦτο γὰρ καὶ τὰ ἑξῆς διδάσκε:. ε Ἢ πεποιθυῖα ἐπὶ τοῖς ᾽5 θησαυροῖς αὑτῆς, ἡ λέγουσα, Τίς ἐπελεύσεται δ᾽ ἐπ᾿ ἐμέ;» Καὶ ἐπειδὴ τοῖς ὁρωμένοις προσεῖχε, καὶ τὸν ἀόρατον "ὁ ἠγνόει θεὸν, διδάσχειδ' τίς ὁ κολάζων.
d΄. Ti agalliasthe "' en tois pediois d Hegachim? dierrheuseu' taϑ᾽ pedia sou, thygater "" tēs atimias d, ᾿Anaideian autēs katēgorei, kai to epi tǭ ploutǭ thrasos". Touto gar kai ta hexēs didaske:. e Ē pepoithuia epi tois ᾽5 thēsaurois hautēs, hē legousa, Tis epeleusetai d᾽ ep᾿ eme?» Kai epeidē tois horōmenois proseiche, kai ton aoraton "ho ēgnoei theon, didascheid' tis ho kolazōn.
"Why do you exult in the plains of the Enakim? Your plains have flowed away, daughter of dishonour." He accuses her shamelessness and her boldness on account of her wealth; what follows teaches this too: "She who trusted in her treasures, who says: Who will come against me?" And since she paid attention to what is seen and did not know the invisible God, he teaches who it is that punishes.
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ε΄. ἸΙδοὺ ἐγὼ φέρω ἐπὶ σὲ φόδον, εἶπε Κύριος τῶν δυνάμεων, ἀπὸ πάσης τῆς περιοίκου σου. Πανταχόθεν, φησὶ, δραμοῦνται οἱ μηνύοντές σο! τῶν πολεμίων τὴν στρατιάν. ε Καὶ διασπαρήσεσθε ἔχαὅτος εἰς τὸ πρόσωπον αὑτοῦ, καὶ οὐκ ἔσται ὁ συνἄγων μετανάστην 5". Οὐ γὰρ κατὰ ταὐτὸν φεύξετε, ἀλλὰ διὰ τὴν τοῦ δέους ὑπερθολὴν σχεδασθήσεσθε " προλέγει 55 δὲ καὶ τούτοις ἐπάνοδον, ἵνα μὴ μέγα φρονῶσιν Ἰουδαῖοι, ἅτε μόνοι τῆς ἐπανόδου τετυχηχότες. Προλέγει δὲ καὶ τῇ Ἰδουμαίᾳ τὰ σκυθρωπά" καὶ ἐπειδὴ ηὔχουν ἐπὶ σοφίᾳ, ταύτης αὐτοὺς ἔστεοἶσθαί φησιν. « Οὐκ ἔστι "" σοφία ἐν Θαιμὰν, ἀπώλετο βουλὴ ἐκ συνετῶν. » Πόλις ἣν αὕτη, καὶ ταύτης ἐδασίλευσεν Ἐλιφάζ - Ἐλιφὰζ γὰρ ὁ Θαιμανῶν βασιλεύς.
e΄. IIdou egō pherō epi se phodon, eipe Kyrios tōn dynameōn, apo pasēs tēs perioikou sou. Pantachothen, phēsi, dramountai hoi mēnyontes so! tōn polemiōn tēn stratian. e Kai diasparēsesthe echaotos eis to prosōpon hautou, kai ouk estai ho synagōn metanastēn 5". Ou gar kata tauton pheuxete, alla dia tēn tou deous hypertholēn schedasthēsesthe " prolegei 55 de kai toutois epanodon, hina mē mega phronōsin Ioudaioi, hate monoi tēs epanodou tetychēchotes. Prolegei de kai tę̄ Idoumaią ta skythrōpa" kai epeidē ēuchoun epi sophią, tautēs autous esteoisthai phēsin. « Ouk esti "" sophia en Thaiman, apōleto boulē ek synetōn. » Polis hēn hautē, kai tautēs edasileusen Eliphaz - Eliphaz gar ho Thaimanōn basileus.
"Behold, I bring fear upon you, said the Lord of hosts, from all around you." From every side, he says, people will run to report the enemy's army to you. "And you shall be scattered, each before his face, and there shall be no one to gather the fugitive." For you will not flee together, but because of the excess of fear you will be dispersed. He foretells a return for these too, so that the Jews should not be proud, as if they alone had obtained a return. He foretells gloomy things to Idumaea also; and since they prided themselves on wisdom, he says they will be deprived of it: "There is no [longer] wisdom in Thaeman; counsel has perished from the prudent." This was a city, and Eliphaz reigned over it; for Eliphaz was king of the Thaemanites.
49.8PG 81
η΄. Ἡπατήθη δ ὁ τόπος αὐτοῦ 5". βαθύγατε Ὁ δὰν “, ὅτι 5 δύσκολα ἐποίησεν" ἤγαγον ἐπ᾽ αὖτὸν ἐν χρόνῳ ᾧ ἐπεσκεφάμη» αὐτόν. Καὶ ἡ Δαι- Α δὰν ἑτέρα πόλις" παρακελεύεται δὲ αὐτοῖς ὑπὸ γῆν χρυθῆναι " τοῦτο γάρ ἐστι, ε βαθύνατε εἰς χάθισιν. ν Καὶ διδάσκει, ὡῷ αὑτὸς αὐτοῖς ἐπάγει τὴν τιμωρίαν" εἰ καὶ ἐν τῷ προλαδόντι χρόνῳ, φησὶν, ἐχρησάμην μακροθυμίᾳ 1". Υ γ΄. Ὅτι τρυγηταὶ ἦλθόν σοι, καὶ οὐ κατα- Δείψουσί σοι κατάλειμμα". Τρυγητὰς τοὺς πολεμίους καλεῖ, οὃς λέγει πάντα ληΐζεσθαι καὶ πορθεῖν " διδάσκει δὲ καὶ τὸν τῆς ἐφόδου καιρόν. ε Ὥσεὶ 15 κλέπται ἐν νυκτὶ ἐπιθήσουσι 15 χεῖρα αὑτῶν. ». Ὅτι ἐγὼ κατέσυρα 7 τὸν Ἡσαῦ, ἀνεκάλυψα κρυπτὰ αὐτῶν 15" χρυδῆγαι οὐ μὴ δύνωνται". Μέγιστα ὅρη καὶ ὑψηλὰ τῇ Ἰδουμαίᾳ παράκεινται " σπήλαια τοίνυν ἐν τούτοις ὀρύττοντες, εἰς ἐκεῖνα χχτέφυγον δυσμενῶν ἐπιόντων ἀλλὰ τῆς ἐλπίδος Β ἥμαρτον, κἀκεῖθεν αὐτοὺς παραδεδωκότος τοῦ τῶν ὅλων Θεοῦ - «ε [Ὥλετο"᾽ σπέρμα αὐτοῦ διὰ δ' χειρὸς 53 ἀδελφοῦ καὶ γείτονος αὐτοῦ. » Οὐκ ἠδέσθη, φησὶ, οὔτε τὴν φύσιν οὔτε τὴν γειτνίασιν, ᾿Αδελφοὶ γὰρ ἦσαν Ἰαχὼδ καὶ Ἠσαῦ, καὶ μέντοι καὶ ὅμοροι" οὐδεὶ: γὰρ ἕτερος αὑτοὺς ἀπ᾽ ἀλλήλων διέστησεν.
ē΄. Hēpatēthē d ho topos autou 5". bathygate Ho dan “, hoti 5 dyskola epoiēsen" ēgagon ep᾽ auton en chronǭ hǭ epeskephamē» auton. Kai hē Dai- A dan hetera polis" parakeleuetai de autois hypo gēn chrythēnai " touto gar esti, e bathynate eis chathisin. n Kai didaskei, hōǭ hautos autois epagei tēn timōrian" ei kai en tǭ proladonti chronǭ, phēsin, echrēsamēn makrothymią 1". Y g΄. Hoti trygētai ēlthon soi, kai ou kata- Deipsousi soi kataleimma". Trygētas tous polemious kalei, hoos legei panta lēïzesthai kai porthein " didaskei de kai ton tēs ephodou kairon. e Hōsei 15 kleptai en nykti epithēsousi 15 cheira hautōn. ». Hoti egō katesyra 7 ton Hēsau, anekalypsa krypta autōn 15" chrydēgai ou mē dynōntai". Megista horē kai hypsēla tę̄ Idoumaią parakeintai " spēlaia toinyn en toutois oryttontes, eis ekeina chchtephygon dysmenōn epiontōn alla tēs elpidos B hēmarton, kakeithen autous paradedōkotos tou tōn holōn Theou - «e [Hōleto"᾽ sperma autou dia d' cheiros 53 adelphou kai geitonos autou. » Ouk ēdesthē, phēsi, oute tēn physin oute tēn geitniasin, ᾿Adelphoi gar ēsan Iachōd kai Ēsau, kai mentoi kai homoroi" oudei: gar heteros hautous ap᾽ allēlōn diestēsen.
"Its place has been deceived; go deep [into hiding, you who live in] Daidan, for [Esau] has acted grievously; I have brought upon him … in the time when I visited him." Daidan is another city. He bids them hide under the earth, for this is what "go deep for dwelling" means. And he teaches that he himself brings the punishment on them: even if in the past, he says, I used long-suffering … "For grape-gatherers have come to you, and they will not leave you a remnant." He calls the enemy grape-gatherers, who, he says, plunder and ravage everything. He teaches also the time of the attack: "Like thieves in the night they will lay their hand." "For I have stripped Esau bare; I have uncovered their hidden places; they cannot be hidden." Very great and high mountains lie beside Idumaea; they dug caves in them and fled into them when enemies attacked. But they were disappointed of their hope, since the God of all handed them over from there too. "His seed has perished by the hand of his brother and his neighbour." He respected, he says, neither nature nor neighbourhood: for Jacob and Esau were brothers, and indeed neighbours, since no other people separated them from one another.
49.11PG 81
ια΄, Οὐκ ἔστιν" ὁ ἐλεῶν ὑπολείπεσθαι δ᾽ ἐρφαγούς σου, ἵνα σωθῶσι, καὶ ἐγὼ αὐτοὺς διασώσω. Πάντες, φησὶ, διὰ τὴν πολλήν σου πονηρίαν ἀπεχθῶς πρὸς δ᾽ σὲ διάκεινται “ χἀγὼ ὁ δίκαιος κριτὴς ἐπέχουρός σου γένωμαι; « Καὶ " αἱ χτραί δου ἐπ᾿ ἐμοὶ πεεποιθέτωσαν, ν» Καὶ τοῦτο κατ᾽ εἰρωνείαν τέθεικεν, ὡς δηλοῖ τὰ ἑξῆς. ιϑ.,. Ὅτι τάδε «1ἐγει Κύριος" Ἰδοὺ" οἷς οὐκ ς ἦν νόμος πιεῖν τὸ ποτήριον, πίογτες δ΄" ἔπιον, καὶ σὺ ἀθωωμένη οὐ μὴ ἀθωωθῇς "". Τοὺς ἀτεθείᾳ καὶ πονηρίᾳ συζῶντας χολάξειν μοι νόμος " ἀπἔχθησαν δὲ εἰς Βαδυλῶνα καὶ προφῆται καὶ ἱερεῖς, Δανιὴλ, Ἐζεκιὴλ, καὶ ἄνδρες εὐσεδεῖς, ᾿Ανανίας, Ἀζαρία;, Μισαὴλ, καὶ ἄλλοι ὡς εἰκὸς πλεῖστοι, ὧν ἡ ἱστορία μέμνηται. Ἐκεῖνοι τοίνυν, φησὶν, οὐκ "Ὁ ὑπέχειντο διὰ τὴν ἀρετὴν τῇ " τιμωρίᾳ, γεγένηνται δὲ δορυάλωτοι “ καὶ σὺ διαφυγεῖν προσδογᾷς; ᾿Αλλ᾽ οὐ τεύξῃ τῆς ἐλπίδος, ε Ὅτι "" πίνουτα πίῃ. » ι΄. Ὅτι κατ᾿ ἐμαυτοῦ ὥμοσα, ι1έγει Κύριος, ὅτι" εἰς ἀφανισμὸν, καὶ ὀνειδισμὸν, καὶ εἰς μέσῳ μέρσυς "5 αὑτῆς, καὶ πᾶσαι αἱ πόιλεις αὐτῆς ἔσονται ἔρημοι ἕως τοῦ αἰῶνος. Βοσὼρ οὐ ταύτην λέγει, τὴν Βόστραν, ἀλλ᾽ ἑτέραν ἐπὶ τῇ ᾿Ιδουμαίᾳ
ia΄, Ouk estin" ho eleōn hypoleipesthai d᾽ erphagous sou, hina sōthōsi, kai egō autous diasōsō. Pantes, phēsi, dia tēn pollēn sou ponērian apechthōs pros d᾽ se diakeintai “ chagō ho dikaios kritēs epechouros sou genōmai? « Kai " hai chtrai dou ep᾿ emoi peepoithetōsan, n» Kai touto kat᾽ eirōneian tetheiken, hōs dēloi ta hexēs. iϑ.,. Hoti tade «1egei Kyrios" Idou" hois ouk s ēn nomos piein to potērion, piogtes d΄" epion, kai sy athōōmenē ou mē athōōthę̄s "". Tous atetheią kai ponērią syzōntas cholaxein moi nomos " apechthēsan de eis Badylōna kai prophētai kai hiereis, Daniēl, Ezekiēl, kai andres eusedeis, ᾿Ananias, Azaria?, Misaēl, kai alloi hōs eikos pleistoi, hōn hē historia memnētai. Ekeinoi toinyn, phēsin, ouk "Ho hypecheinto dia tēn aretēn tę̄ " timōrią, gegenēntai de doryalōtoi “ kai sy diaphygein prosdogąs? ᾿All᾽ ou teuxę̄ tēs elpidos, e Hoti "" pinouta pię̄. » i΄. Hoti kat᾿ emautou hōmosa, i1egei Kyrios, hoti" eis aphanismon, kai oneidismon, kai eis mesǭ mersys "5 hautēs, kai pasai hai poileis autēs esontai erēmoi heōs tou aiōnos. Bosōr ou tautēn legei, tēn Bostran, all᾽ heteran epi tę̄ ᾿Idoumaią
"There is no one to have mercy and leave your orphans so that they may be saved; and I will save them." All, he says, are hostile to you because of your great wickedness; and shall I, the just judge, become your helper? "And let your widows trust in me." This too he said ironically, as what follows shows. "For thus says the Lord: Behold, those for whom it was not the law to drink the cup have drunk it; and will you go unpunished? You shall not go unpunished." It is my law to punish those who live in ungodliness and wickedness; yet prophets and priests too were carried off to Babylon, Daniel and Ezekiel, and pious men, Hananiah, Azariah, Mishael, and probably very many others whom the history mentions. These, then, he says, were not liable to the punishment, because of their virtue, and yet became captives; and do you expect to escape? But you will be disappointed of your hope, "for you shall surely drink." "For I have sworn by myself, says the Lord, that [Bosor] shall become a desolation, a reproach, and a curse in its midst, and all its cities shall be deserts for ever." By Bosor he does not mean this Bostra but another city, in Idumaea.
49.14PG 81
ιδ΄. ᾿Ακοὴν ἤκουσα παρὰ Κυρίου, καὶ ἀγγέλους εἰς ἔθνη ἀπέστειῖε" συνάχθητε, καὶ παραγέγεσθε ἐπ᾿" αὐτὴν, καὶ ἀνάστητε εἰς πόλεμον ἐπ' αὐτήν". Τὸ δὲ, ε ἀγγέλους εἰς τὰ ἔθνη ἀπέστειλεν, » ἀντὶ τοῦ « ἐκέλευσε » τέθεικεν " εἰκὸς δὲ καὶ τῷ θείῳ προστάγματι διακονοῦντας ἀγγέλου: διεγείρειν" ποὺς πολεμίους - καὶ γὰρ ὁ θεῖος λέγει Δαβίδ" « Ἐξαπέστειλεν εἰς αὑτοὺς ὀργὴν θυμοῦ αὐτοῦ" θυμὸν, καὶ ὀργὴν, καὶ θλίψιν, ἀποστολὴν δι’ ἀγγέλων πονηρῶν. » Πονηροὺς δὲ καλεῖ, οὐκ ὡς φύσει τοιούτοὺς, ἀλλ᾽ ὡς τιμωρίας χάριν ἐχπεμπομένους. Κακὰ γὰρ καλεῖν ῖ εἰώθαμεν καὶ τὰς ἑἐπαγομένας συμφοράς. Οὕτω; ἄγγελος τὰ τῶν Αἰγυπτίων ἀνεῖλε πρωτότοκα" οὕτως ἕτεροι κατὰ τοῦ Ἰσραΐλ Β δὲ καὶ ἄλλα τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ ιέ. Ἰδοὺ " μικρὸν δέδωκά σδ ἐν ἔθνεσιν " εὑκαταφρόγητον ἐν ἀνθρώποις. "Ασημοι γάρ εἶσιν Ἶδουμαῖοι" καὶ παντελῶς ἡγνοήθησαν, εἰ μὴ δήλους αὖτοὺς ὃ πεποίηκεν ἡ θεία Γραφή" καὶ δήλους αὐτοὺς οὐ πᾶσιν, ἀλλὰ τοῖς σπουδαίοις ποιεῖ.
id΄. ᾿Akoēn ēkousa para Kyriou, kai angelous eis ethnē apesteiie" synachthēte, kai paragegesthe ep᾿" autēn, kai anastēte eis polemon ep' autēn". To de, e angelous eis ta ethnē apesteilen, » anti tou « ekeleuse » tetheiken " eikos de kai tǭ theiǭ prostagmati diakonountas angelou: diegeirein" pous polemious - kai gar ho theios legei Dabid" « Exapesteilen eis hautous orgēn thymou autou" thymon, kai orgēn, kai thlipsin, apostolēn di’ angelōn ponērōn. » Ponērous de kalei, ouk hōs physei toioutous, all᾽ hōs timōrias charin echpempomenous. Kaka gar kalein i eiōthamen kai tas heepagomenas symphoras. Houtō? angelos ta tōn Aigyptiōn aneile prōtotoka" houtōs heteroi kata tou Israïl B de kai alla toiauta estin heurein para tę̄ theią Graphę̄ ie. Idou " mikron dedōka sd en ethnesin " heukataphrogēton en anthrōpois. "Asēmoi gar eisin Idoumaioi" kai pantelōs hēgnoēthēsan, ei mē dēlous autous ho pepoiēken hē theia Graphē" kai dēlous autous ou pasin, alla tois spoudaiois poiei.
"I have heard a report from the Lord, and he has sent messengers to the nations: Gather together and come against her, and rise up for war against her." "He has sent messengers to the nations" he set down instead of "he commanded"; but it is likely too that angels serving the divine command stir up the enemies. For the divine David says: "He sent against them the anger of his wrath, wrath and anger and affliction, a sending by evil angels." He calls them evil not as being such by nature, but as sent out to punish; for we are accustomed to call even the calamities that are brought on us "evils." So an angel destroyed the firstborn of the Egyptians; so others against Israel …; and other such things can be found in the divine Scripture. "Behold, I have made you small among the nations, despised among men." For the Idumaeans are obscure, and would have been altogether unknown had the divine Scripture not made them known; and it makes them known not to all, but to the studious.
49.16PG 81
ις΄. Ἧ" παιγνία σου ἐνεχείρησέ σοι ταῦτα, καὶ ἡ ἀτιμία " τῆς καρδίας σου. Εἰδωλολατρείαν ", καὶ τρυφὴν, καὶ ἀκολασίαν διὰ τούτων κατηγορεῖ. «Κατέλυσεν ἐν τρυμαλιαΐς ᾿ πετρῶν. » Καὶ ἤδη προ: εἰρήκαμεν, ὁποίας εἶχον καταφυγά;. ε Συνέλαθεν "' ἰσχὺν βουνοῦ ὑψηλοῦ, » Τὰς ἀκρωρείας λέγει μέγισται δὲ αὗται, καὶ ὑψηλαί. «Ὅτι " ἐὰν ὑψώτσῃ;, ὡς ἀετὸς, νοσσιάν σου" ἐκεῖθεν καθελῶ σε, λέγει Κύ-
is΄. Hē" paignia sou enecheirēse soi tauta, kai hē atimia " tēs kardias sou. Eidōlolatreian ", kai tryphēn, kai akolasian dia toutōn katēgorei. «Katelysen en trymaliaïs ᾿ petrōn. » Kai ēdē pro: eirēkamen, hopoias eichon kataphyga?. e Synelathen "' ischyn bounou hypsēlou, » Tas akrōreias legei megistai de hautai, kai hypsēlai. «Hoti " ean hypsōtsę̄?, hōs aetos, nossian sou" ekeithen kathelō se, legei Ky-
"Your playfulness has encouraged you to these things, and the dishonour of your heart." By these words he accuses them of idolatry, luxury, and licentiousness. "It lodged in the clefts of the rocks." We have already said what refuges they had. "It seized the strength of a high hill": he means the mountain heights, which are very great and high. "For if you build your nest high like an eagle, I will bring you down from there, says the Lord."
49.17PG 81
ιζ΄, Καὶ ἔσται ἡ Ἰδουμαία εἰς ἄδατον». Λέγει δὲ, ὅτι καὶ οἱ διιόντες δι᾽ αὐτῆς θαυμάσουσι, καὶ τῷ καὶ ὅτι Σοδόμοις καὶ Γομόροις, καὶ ταῖς ἄλλαις πόλεσιν αἵ τοῦ πάθους ἐκοινώνησαν ταύταις, ἔρημοι παραπλησίως; αἱ προῤῥηθεῖσαι γενέ σονται πόλεις. Καὶ ἀψευδὴς ὁ λόγος" καὶ γὰρ ὁ Δαιδὰν, καὶ ἡ θαιμὰν, καὶ ἡ Βοσὼρ ἔρημοί εἰσι παντελῶς. Λέγει δὲ καὶ τὸν Βαδυλώνιον λέοντι παραπλησίως κατ᾽ αὐτῆς ὁρμήσειν, καὶ διὰ τοῦ Ἰορδάνου τὴν πορείαν ποιῇσεσθαι "5 καὶ κελεύει τοὺς λογάδας κατ᾽ αὐτῆς ὁπλίιθς, Ὅτι τίς ὥσπερ ἐγώ; καὶ τίς ἀντιστήσεταί μοι"; τίς οὗτος ὁ ποιμὴν, ὃς στήσεται κατὰ πρόσωπόν μου; Οὔτε γὰρ οἱ βασιλεῖς, οὔτε τὰ τούτων εἴδωλα, ἐμοῦ κελεύοντος "", ἀντιστῆναι δυνήσονται.
iz΄, Kai estai hē Idoumaia eis adaton». Legei de, hoti kai hoi diiontes di᾽ autēs thaumasousi, kai tǭ kai hoti Sodomois kai Gomorois, kai tais allais polesin hai tou pathous ekoinōnēsan tautais, erēmoi paraplēsiōs? hai prorrhētheisai gene sontai poleis. Kai apseudēs ho logos" kai gar ho Daidan, kai hē thaiman, kai hē Bosōr erēmoi eisi pantelōs. Legei de kai ton Badylōnion leonti paraplēsiōs kat᾽ autēs hormēsein, kai dia tou Iordanou tēn poreian poię̄sesthai "5 kai keleuei tous logadas kat᾽ autēs hopliiths, Hoti tis hōsper egō? kai tis antistēsetai moi"? tis houtos ho poimēn, hos stēsetai kata prosōpon mou? Oute gar hoi basileis, oute ta toutōn eidōla, emou keleuontos "", antistēnai dynēsontai.
"And Idumaea shall become untrodden." He says that those who pass through it will be amazed and … and that, like Sodom and Gomorrah and the other cities that shared their fate, the cities foretold will become deserts. And the word is not false: Daidan, Thaeman, and Bosor are completely deserted. He says also that the Babylonian will rush against it like a lion and make his march across the Jordan; and he bids the picked men arm against it. "For who is like me? And who will stand against me? Who is this shepherd who will stand before my face?" For neither the kings nor their idols will be able to resist when I command.
49.20PG 81
χ', Διὰ τοῦτο ἀκούσατε τὴν βουλὴν Κυρίου, ἣν ἐδουεύσατο ἐπὶ τὴν Ἰδουμαίαν, καὶ αὑτοῦ, ὃν ἐμογίσατο ἐπὶ τοὺς κατοικοῦντας Θαιμάν. Εἶτα λέγε! εὐαρίθμητα μὲν αὐτῶν ἔσεσθαι: τὰ πρόδατα, ἄδατον δὲ τὴν χώραν: καὶ ᾽2 τοῦ θρήνου τὸν ἦχον τὴν Ἐρυθρὰν χαταλήψεσθα!: θάλασσαν, ἀετῷ δὲ παραπλησίως τὸν Βαδυλώνιον ἐπιστήσεσθαι, καὶ τῶν ὀχυρωμάτων κρατήσειν" τοὺς δὲ Ἰδουμαίους δειλίᾳ καὶ ὀδύνῃ περιπεσεῖσθαι, ὡς γυναικὶ τιχτούσῃ τὴν καρδίαν αὐτῶν παρχδάλλεσθαι. ᾿Ενταῦθα νὰς τὴς Ἰδουμαίας τὴν πρόῤῥησιν, ἐπὶ τὴν Δαμασχὸν μεταφέρει τὸν λόγον, καί φησιν “5 " πογηρὰν ἤκουσαν. Ἠμὰθ, ὡς καὶ ἤδη προειρήκαμὲν, τὴν ἜἜμεσαν "5 λέγει" ἔστι δὲ καὶ ἄλλη Ἢμὰθ, ἡ νῦν Ἐπιφάνεια. ᾿Αρρὰθ δέ τινὲς φασι τὰς νῦν Ῥεφαγνέας καλουμένας. ε Ἐξέστησαν ἐν θαλάσσῃ "7, ἐθυμώθησαν 5, ἀναπαύσασθαι οὐ μὴ δύνανται"". » Θάασσαν' ἐκάλεσε τὸ πλῆθος τῆς στρατιᾶς "5 ἔδειξε δὲ καὶ τὴν πρώτην τῶν Δαμασκηνῶν ὁρμὴν " περὶ γὰρ αὑτῶν ἔφη, ε« Ἐθυμώθησαν " » ἐλέγχει δὲ τὴν μετὰ ταῦτα δειλίαν. κδ. Ἐξε.1ύθη Δαμασκὸς, ἀπεστράφη εἰς φυγὴν, καὶ ἐξεῤῥίςρη "". τρόμος ἐπειλάδετο αὐτῆς, καὶ "" ὠδίγες κατέσχον αὐτὴν ὡς τικτούσης. Διδάσκει δὲ καὶ τὴν αἰτίαν τῆς συμφορᾶς.
ch', Dia touto akousate tēn boulēn Kyriou, hēn edoueusato epi tēn Idoumaian, kai hautou, hon emogisato epi tous katoikountas Thaiman. Eita lege! euarithmēta men autōn esesthai: ta prodata, adaton de tēn chōran: kai ᾽2 tou thrēnou ton ēchon tēn Erythran chatalēpsestha!: thalassan, aetǭ de paraplēsiōs ton Badylōnion epistēsesthai, kai tōn ochyrōmatōn kratēsein" tous de Idoumaious deilią kai odynę̄ peripeseisthai, hōs gynaiki tichtousę̄ tēn kardian autōn parchdallesthai. ᾿Entautha nas tēs Idoumaias tēn prorrhēsin, epi tēn Damaschon metapherei ton logon, kai phēsin “5 " pogēran ēkousan. Ēmath, hōs kai ēdē proeirēkamen, tēn EEmesan "5 legei" esti de kai allē Ēmath, hē nyn Epiphaneia. ᾿Arrath de tines phasi tas nyn Rhephagneas kaloumenas. e Exestēsan en thalassę̄ "7, ethymōthēsan 5, anapausasthai ou mē dynantai"". » Thaassan' ekalese to plēthos tēs stratias "5 edeixe de kai tēn prōtēn tōn Damaskēnōn hormēn " peri gar hautōn ephē, e« Ethymōthēsan " » elenchei de tēn meta tauta deilian. kd. Exe.1ythē Damaskos, apestraphē eis phygēn, kai exerrhisrē "". tromos epeiladeto autēs, kai "" ōdiges kateschon autēn hōs tiktousēs. Didaskei de kai tēn aitian tēs symphoras.
"Therefore hear the counsel of the Lord which he has counselled against Idumaea, and his purpose which he has devised against the inhabitants of Thaeman." Then he says that their sheep will be easily counted and the land untrodden; that the sound of their lament will reach the Red Sea; that the Babylonian will stand over them like an eagle and master their strongholds; and that the Idumaeans will fall into cowardice and pain, their heart being likened to that of a woman in labour. Ending here the prophecy about Idumaea, he turns the discourse to Damascus, and says: "[Hamath and Arphad are put to shame, for] they have heard an evil [report]." By Hamath, as we have already said, he means Emesa; but there is also another Hamath, the present Epiphania. Arphad some say is the place now called Raphaneae. "They were amazed at sea, they were angry; they cannot rest." He called the multitude of the army a sea. He showed also the first onset of the Damascenes, for of them he said "they were angry"; but he exposes their cowardice afterwards: "Damascus has grown feeble, has turned to flight, and has been cast out; trembling has seized her, and pangs have held her as of a woman giving birth." He teaches also the cause of the calamity.
49.25PG 81
χε’, Πῶς οὐκὶ "5 ἐγκατέλιπδ πόλεις" ἐμὰς, ἐμὴν 35 κώμην ἡγάπησεν δ; Ἔμὰας, φησὶ, πόλεις καὶ κώμας λαδεῖν ἐπεχείρησε" πόλεις δὲ αὑτοῦ καὶ κώμας, τὰ; τοῦ Ἰσραὴλ ὀνομάζει" ἀεὶ ὸὲ πρὸς ταύ-
che’, Pōs ouki "5 enkatelipd poleis" emas, emēn 35 kōmēn hēgapēsen d? Emaas, phēsi, poleis kai kōmas ladein epecheirēse" poleis de hautou kai kōmas, ta? tou Israēl onomazei" aei oe pros tau-
"How has she not left my cities? She loved my village." She tried, he says, to take my cities and villages; and he calls the cities and villages of Israel his own. For always against these …
49.26PG 81
κς’, κζ΄. Διὰ τοῦτο πεσοῦνται οἱ νεανίσκοι σου " ἐν ταῖς πλατείωις σου, καὶ πάντες οἱ ἄνδρες οἱ ποιϊεμισταὶ "" ἐκπεσοῦνται 3" ἐν 3 τῇ ἡμέρᾳ ἐκείνῃ, φησὶ Κύριος τῶν δυνάμεων. Καὶ χαύσω πὺρ ὃν τείχει Δαμασκοῦ, καὶ καταφάγεται ἀμιφοδα 3 υἱοῦ Ἄδερ. « Υἱὸς “Αδερ ν ἐστὶν δ᾽ ὄνομα "3, Ἰαραδὰδ γὰρ " ἐκαλεῖτο τῇ Σύρων φωνῇ " βασιλεὺ; δὲ ἦν οὗτος τῆς Δαμασκοῦ, καὶ ὡς ἡ προφητεία δηλοῖ, λα πρηῖς αὐτὴν οἰκοδομήμασι διεκόσμησεν οἷς τὸν ἐμπρησρὸν ἀπειλεῖ, Προλέγει δὲ ὁ προφήτης καὶ τοῖς Ἰσμαηλίταις,, τοῖς νῦν καλουμένοις Σαραχηνοῖς, τὰς; ἐπενεχθείσας συμφοράς. χη. Τῇ Κηδὰρ, τῇ ᾽ βασιλίσσῃ τῆς αὐνῆς, ἣν οὕτως εἶπε Κύριος 5. Κηδὰρ εἷς τῶν υἱῶν Ἰσμαὴλ, καὶ τοῦτο διδάσκει τῆς Κτίσεως τὸ ϑιόλίον - κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν, ὡς εἰκὸς, αὕτη τῶν ἄλλων ἐκράτει φυλῶν " ὅθεν αὐτὴν καὶ βασίλισσαν ὀνγο. μάζει. Αὐ.1λὴν δὲ καλεῖ ἅπασαν τὴν τῶν Σαρακηνῶν στάσιν ᾽5. ἐπειδὴ νομάδες εἰσὶν, ἐν σκηναῖς κατοικοῦντες. Παρακχελεύεται δὲ "» στρατεῦσαι ἐπ' αὐτοὺς, καὶ ληΐσασθαι τὰ πρόδατα, καὶ τὰς καμήλους, ἐχπορθῆσαι δὲ καὶ τὰς σκηνάς" καὶ ὁ Κεδὲμ δὲ υἱὸς ὑπῆρχε τοῦ Ἰσμαήλ' παρακελεύεται δὲ καὶ τούτοις ὑπὸ γῆν λαθεῖν " τοῦτο γὰρ λέγει.
ks’, kz΄. Dia touto pesountai hoi neaniskoi sou " en tais plateiōis sou, kai pantes hoi andres hoi poiïemistai "" ekpesountai 3" en 3 tę̄ hēmerą ekeinę̄, phēsi Kyrios tōn dynameōn. Kai chausō pyr hon teichei Damaskou, kai kataphagetai amiphoda 3 huiou Ader. « Huios “Ader n estin d᾽ onoma "3, Iaradad gar " ekaleito tę̄ Syrōn phōnę̄ " basileu? de ēn houtos tēs Damaskou, kai hōs hē prophēteia dēloi, la prēis autēn oikodomēmasi diekosmēsen hois ton emprēsron apeilei, Prolegei de ho prophētēs kai tois Ismaēlitais,, tois nyn kaloumenois Sarachēnois, tas? epenechtheisas symphoras. chē. Tę̄ Kēdar, tę̄ ᾽ basilissę̄ tēs aunēs, hēn houtōs eipe Kyrios 5. Kēdar heis tōn huiōn Ismaēl, kai touto didaskei tēs Ktiseōs to ϑiolion - kat᾽ ekeinon de ton kairon, hōs eikos, hautē tōn allōn ekratei phylōn " hothen autēn kai basilissan ongo. mazei. Au.1lēn de kalei hapasan tēn tōn Sarakēnōn stasin ᾽5. epeidē nomades eisin, en skēnais katoikountes. Parakcheleuetai de "» strateusai ep' autous, kai lēïsasthai ta prodata, kai tas kamēlous, echporthēsai de kai tas skēnas" kai ho Kedem de huios hypērche tou Ismaēl' parakeleuetai de kai toutois hypo gēn lathein " touto gar legei.
"Therefore your young men shall fall in your streets, and all your warriors shall fall in that day, says the Lord of hosts. And I will kindle a fire on the wall of Damascus, and it shall devour the streets of the son of Ader." "The son of Ader" is a name, for he was called Haradad in the Syrian tongue. He was king of Damascus and, as the prophecy shows, adorned it with brilliant buildings, on which he threatens the burning. The prophet foretells to the Ishmaelites as well, who are now called Saracens, the calamities brought on them: "To Kedar, the queen of the court, which [Nebuchadnezzar struck], thus said the Lord." Kedar was one of the sons of Ishmael, as the book of Creation also teaches. At that time, it is likely, this tribe ruled over the others; hence he also calls it queen. He calls the whole encampment of the Saracens a "court," since they are nomads living in tents. He bids [the enemy] march against them, plunder the sheep and camels, and ravage the tents. Kedem too was a son of Ishmael; and he bids these also to hide under the earth; for this is what he says:
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λ΄, Βαθύνατε " εἰς κάθισιν ".. “Ὥστε φυγεῖν τῶν
l΄, Bathynate " eis kathisin ".. “Hōste phygein tōn
"Go deep for dwelling," so as to flee the …
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λα΄. Ἀνάστηθι, ἀνάδηθι "5 ἐπὶ ἔθγος θοῦν"͵ καθήμενον εἰς " ἀναψυχὴν, φησὶ Νύριος", Οἷς "8 οὐκ εἰσὶ θύραι, οὐδὲ " μοχιλοί- αὐτοὶ μό- »οι καταύουσιν. Ῥαδία "5 σοι, φησὶν, ἡ νίκη, οὐ δεῖ σϑι πολιορκίας, οὐδὲ προσεδρείας, οὐδὲ χρόνου μακροῦ εὐάλωτοί εἰσι, καὶ εὐχείρωτο!. Δείκνυσι δὲ καὶ ὡς αὐτὸς ἐπάγει τὴν τιμυρίαν. ε Καὶ λικμήσω "“ αὐτοὺς. παντὶ πνεύματι κεχαρμένους τὰ "5 πρόσωπα αὑτῶν, καὶ ἐκ παντὸς πέρατος "' αὐτῶν οἴσω τὴν τροπὴν αὐτῶν. » Τουτέστιν, εἰς ἔκαστον κλῖμα τραπήσονται εἰς φυγήν. Καὶ οἱ πρὸς ἀνίσχοντα ἥλιον ἱδρυμένο:, καὶ οἱ πρὸς ἑσπέραν ἐσχηνωμένοι.
la΄. Anastēthi, anadēthi "5 epi ethgos thoun"͵ kathēmenon eis " anapsychēn, phēsi Nyrios", Hois "8 ouk eisi thyrai, oude " mochiloi- autoi mo- »oi katauousin. Rhadia "5 soi, phēsin, hē nikē, ou dei sϑi poliorkias, oude prosedreias, oude chronou makrou eualōtoi eisi, kai eucheirōto!. Deiknysi de kai hōs autos epagei tēn timyrian. e Kai likmēsō "“ autous. panti pneumati kecharmenous ta "5 prosōpa hautōn, kai ek pantos peratos "' autōn oisō tēn tropēn autōn. » Toutestin, eis ekaston klima trapēsontai eis phygēn. Kai hoi pros anischonta hēlion hidrymeno:, kai hoi pros hesperan eschēnōmenoi.
"Arise, go up against a nation at ease, dwelling in refreshment, says the Lord, which has no doors nor bars; they live alone." The victory is easy for you, he says: no siege is needed, no blockade, no long time; they are easily taken and easily subdued. He shows also that he himself brings the punishment: "And I will winnow them to every wind, those who shave [the sides of] their faces, and from every side of them I will bring their rout"; that is, they will turn to flight in every region, both those settled towards the rising sun and those encamped towards the west.
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λγ΄. Καὶ ἔσται ἡ αὐλὴ δ" διατριδὴ καὶ ἄδατος ἕως αἰῶνος. Οὐ μὴ καθίσει δ ἐκεῖ ἄνθρωπος, καὶ οὐ μὴ κατοικήσει "5 υἱὸς γηγεγοῦς", Καὶ μαρτυρεῖ τοῖς λόγοις τὰ πράγματα" καταλιπόντες γὰρ τὴν πανέρημον, τοῖς οἰχουμένοις φρουρίοις πελάζουσι. Προθεσπίζει δὲ καὶ τὰ τῇ Αἰλὰμ ( συμδεδηχότα " δηλοῖ "6 δὲ καὶ τῆς προφητείας τὸν χρόνον. Εὐθὺς γὰρ βαπιλεύσαντος Σεδεκίου ταύτην ἔφη γενέσθαι. ᾿
lg΄. Kai estai hē aulē d" diatridē kai adatos heōs aiōnos. Ou mē kathisei d ekei anthrōpos, kai ou mē katoikēsei "5 huios gēgegous", Kai martyrei tois logois ta pragmata" katalipontes gar tēn panerēmon, tois oichoumenois phrouriois pelazousi. Prothespizei de kai ta tę̄ Ailam ( symdedēchota " dēloi "6 de kai tēs prophēteias ton chronon. Euthys gar bapileusantos Sedekiou tautēn ephē genesthai. ᾿
"And the court shall become a haunt and untrodden for ever; no man shall sit there, and no son of man shall dwell there." And the facts bear witness to the words: they have left the utter desert and live near the inhabited forts. He foretells also what befell Elam, and shows the time of the prophecy: he says it came as soon as Zedekiah became king.
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λε΄. Τάδε 1έγει Κύριος "1 τῶν δυνάμεων " Ἰδοὺ ἐγὼ συντρίδω τόξον Αἰλὰμ, ἀρχὴν "" δυναστείας αὐτῶν.. Αἰλὰμ. πόλι: ἐστὶν ἐν τῷ στομίῳ τῆς Ἐρυθρᾶς κειμένη θαλάττης. Ἐμπόριον δὲ ἣν τοῦτο πάλαι λαμπρὸν, καὶ νῦν" οἱ πρὸς Ἱνδοὺς ἀποπλέοντες ς΄. Καὶ ἐπάξω ἐπὶ Αἰλὰμ τέσσαρας ἀνέμους ἐκ τῶν τεσσάρων ἄκρων τοῦ οὐρανοῦ, καὶ οὐκ ἔσται ἔθνος ὃ οὐκ ἥξει ἐκεῖ. Τῆς Αἰγύπτου κρατήσας ὁ Βαθυλώνιος, ὥρμησεν ἐπανιὼν κατ᾽ αὐτῆς, ἔχων μὲν τὴν προτέραν στρατιὰν 5 ἀπὸ τῶν βορειοτέρων καὶ ἑῴων συνειλεγμένην μερῶν " συνῆν δὲ Ὁ αὐτῷ καὶ νησιωτῶν πλῆθος, ὃ τὴν ἑσπέραν ᾧκει" καὶ προσέλαδε δὲ ἐπ᾽ αὐτὸν δ΄, καὶ Αἰγυπτίους, καὶ Δίόνας, καὶ Αἰθίοπας, οἱ τὸ νοτιώτερον οἰκεῖν ἔλαχον τρῆμα “.. Ταῦτα ὁ προφητικὸς προεθέσπισε λόγος.
le΄. Tade 1egei Kyrios "1 tōn dynameōn " Idou egō syntridō toxon Ailam, archēn "" dynasteias autōn.. Ailam. poli: estin en tǭ stomiǭ tēs Erythras keimenē thalattēs. Emporion de hēn touto palai lampron, kai nyn" hoi pros Hindous apopleontes s΄. Kai epaxō epi Ailam tessaras anemous ek tōn tessarōn akrōn tou ouranou, kai ouk estai ethnos ho ouk hēxei ekei. Tēs Aigyptou kratēsas ho Bathylōnios, hōrmēsen epaniōn kat᾽ autēs, echōn men tēn proteran stratian 5 apo tōn boreioterōn kai heǭōn syneilegmenēn merōn " synēn de Ho autǭ kai nēsiōtōn plēthos, ho tēn hesperan hǭkei" kai proselade de ep᾽ auton d΄, kai Aigyptious, kai Dionas, kai Aithiopas, hoi to notiōteron oikein elachon trēma “.. Tauta ho prophētikos proethespise logos.
"Thus says the Lord of hosts: Behold, I break the bow of Elam, the beginning of their dominion." Elam is a city lying at the mouth of the Red Sea. It was a brilliant trading post of old, and now those sailing to India … "And I will bring upon Elam four winds from the four ends of heaven, and there shall be no nation to which [its outcasts] will not come." After conquering Egypt, the Babylonian on his return rushed against it, having his former army gathered from the more northern and eastern parts; with him too was a multitude of islanders who lived in the west; and he took with him against it Egyptians, Libyans, and Ethiopians, whose lot was to live in the more southern region. This is what the prophetic word foretold.
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λζ΄. Καὶ πτοήσω αὑτοὺς ἐναντίον τῶν ἐχθρῶν αὑτῶν, τῶν ζητούντων τὴν ψυχὴν αὑτῶν" καὶ ἐπάξω ἐπ᾽ αὐτοὺς κατὰ " τὴν ὀργὴν τοῦ θυμοῦ μου, φησὶ Κύριος “", καὶ ἐπαποστελῦ ὀπίσω αὑτῶν τὴν μάχαιράν μου, ἕως οὗ ἀναλώσῃ" αὐτούς. Πάλιν μάχαιραν αὑτοῦ τοὺς Βαδυλωνίους ξχάλεσε " δι᾽ αὐτῶν γὰρ καὶ τούτους εἰσεπράξατο δίκας. λη,. Καὶ θήσω τὸν θρόνον μου ἐν Αἰλὰμ, καὶ ἀπολῶ“ ἐκεῖθεν βασιλέα καὶ μεγιστᾶνας, φησὶ " Κύριος. Τὸ, « θήσω τὸν θρόνον μον,» ἀντὶ τοῦ, ἐκεῖ διχάσω, καὶ τὴν Ψῆφον ἐξοίσω, οἷόν τισι δημίοις κεχρημένος κοῖς πολεμίοις. ἼἜχει δὲ καὶ νῦν ἐκεῖ τὸν θρόνον, εἰς εὐσέῤειαν καὶ ταύτης μεταδληθείσης τῆς πόλεως " ὥστε καὶ κατὰ τοῦτον τὸν λόγον ἀληθὴς ἧ πρόῤῥησις. ͵
lz΄. Kai ptoēsō hautous enantion tōn echthrōn hautōn, tōn zētountōn tēn psychēn hautōn" kai epaxō ep᾽ autous kata " tēn orgēn tou thymou mou, phēsi Kyrios “", kai epapostely opisō hautōn tēn machairan mou, heōs hou analōsę̄" autous. Palin machairan hautou tous Badylōnious xchalese " di᾽ autōn gar kai toutous eisepraxato dikas. lē,. Kai thēsō ton thronon mou en Ailam, kai apolō“ ekeithen basilea kai megistanas, phēsi " Kyrios. To, « thēsō ton thronon mon,» anti tou, ekei dichasō, kai tēn Psēphon exoisō, hoion tisi dēmiois kechrēmenos kois polemiois. IEchei de kai nyn ekei ton thronon, eis eusereian kai tautēs metadlētheisēs tēs poleōs " hōste kai kata touton ton logon alēthēs hē prorrhēsis. ͵
"And I will terrify them before their enemies who seek their life, and I will bring upon them according to the anger of my wrath, says the Lord, and I will send my sword after them until it consumes them." Again he called the Babylonians his sword, for through them he exacted punishment from these too. "And I will set my throne in Elam, and destroy from there king and nobles, says the Lord." "I will set my throne" means: there I will judge and pronounce sentence, using the enemy as executioners. And he has his throne there now too, since this city also has been converted to piety; so that in this sense too the prediction is true.
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λθ', Καὶ ἔσται ἐπ᾽ ἐσχάτου τῶν ἡμερῶν, ἐπι- Ἡγοῦμαι καὶ διὰ 5 ταύτην, καὶ διὰ τὰς ἄλλας, αἷς τὴν ἀνάκλησιν ἐπηγγείλατο, μὴ μόνης τῆς αἰσθητῆς αἰχμαλωσίας ὑπισχνεῖσθαι τὴν ἐλευθερίαν τὸν ἀγα- (ὺν Δεσπότην, ἀλλὰ καὶ τῆς νοητῆς ᾿ πλείονα γὰρ ποιεῖται τῶν ψυχῶν ἐπιμέλειαν 79 “ διὰ γάρ τοι τοῦτο καὶ τοῖς σώμασι τὰ: παιδείας προσφέρει. Προλέγει τοίνυν τὴν τοῦ διαδόλου κατάλυσιν, καὶ ἀσεδείας 1: τῖν παῦλαν, καὶ τὴν τῶν αἰχμαλώτων ὑπὸ τῆς ἁμαρτίας γεγενημένων ἀνθρώπων ἐλευθερίαν 13, Ἧς τετυχηχότες τὸν ταύτης χορηγὸν ἀνυμνήσωμεν, καὶ τὴν ἐλευθέραν ζωὴν ἀγαπήσωμεν, καὶ τὴν προτέραν φδελυξώμεθα δουλείαν " ἵνα καὶ σὺν παῤῥησίᾳ τῷ Δεσποτιχῷ βήματι παραστῶμεν 1", χάριτι καὶ φιλανθρωπίᾳ τοῦ δικαίου χριτοῦ, μεθ᾽ οὗ τῷ Πατρὶ, σὺν τῷ παναγίῳ Πνεύματι, δόξα πρέπει καὶ μεγαἡοπρέπεια, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
lth', Kai estai ep᾽ eschatou tōn hēmerōn, epi- Hēgoumai kai dia 5 tautēn, kai dia tas allas, hais tēn anaklēsin epēngeilato, mē monēs tēs aisthētēs aichmalōsias hypischneisthai tēn eleutherian ton aga- (yn Despotēn, alla kai tēs noētēs ᾿ pleiona gar poieitai tōn psychōn epimeleian 79 “ dia gar toi touto kai tois sōmasi ta: paideias prospherei. Prolegei toinyn tēn tou diadolou katalysin, kai asedeias 1: tin paulan, kai tēn tōn aichmalōtōn hypo tēs hamartias gegenēmenōn anthrōpōn eleutherian 13, Hēs tetychēchotes ton tautēs chorēgon anymnēsōmen, kai tēn eleutheran zōēn agapēsōmen, kai tēn proteran phdelyxōmetha douleian " hina kai syn parrhēsią tǭ Despotichǭ bēmati parastōmen 1", chariti kai philanthrōpią tou dikaiou chritou, meth᾽ hou tǭ Patri, syn tǭ panagiǭ Pneumati, doxa prepei kai megaēoprepeia, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
"And it shall be in the last of the days, [I will turn back the captivity of Elam, says the Lord]." I think that through this promise and the others in which he promised the recall, the good Master promises freedom not only from the captivity of the senses but also from the spiritual one; for he takes greater care of souls, and it is for this very reason that he brings disciplines on bodies. He foretells, then, the destruction of the devil, the end of ungodliness, and the freedom of the men who had become captives of sin. Having obtained it, let us hymn its giver, love the free life, and loathe our former slavery, so that we may stand with boldness before the Master's judgment seat, by the grace and love for humankind of the just Judge, with whom glory and majesty befit the Father, with the all-holy Spirit, now and always and to the ages of ages. Amen.
Chapter 50
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Τὰ τοῖς ἄλλοις ἔθνεσι συμδησόμενα τῆς Βαδυλῶνος λοιπὸν προλέγει τὸν ὄλεθρύν. β΄. ᾿Ανγαγγείλατε ἐν τοῖς ἔθνεσι, καὶ ἀκουστὸν Ὁ ποιήσατε, καὶ 5 ἐπάρατε σημεῖον " ἀκουἐπὶ. 'ἰῃ-. ἐκείνοις γὰρ προσεκύνουν τὰ εἴδωλα " κοίτην δὲ αὐτῶν τὸν θεῖον νεών " ἐκεῖθεν γὰρ εἶχον τὴν ἀπόλαυσιν τῶν ἀγαθῶν. Αὕτη, φησὶν, ἡ πλάνη τοῖς πολεμίοις αὐτοὺς παραδέδωκεν, ἀνθ᾽ ὧν ἥμαρτον Κυρίῳ.
Ta tois allois ethnesi symdēsomena tēs Badylōnos loipon prolegei ton olethryn. b΄. ᾿Angangeilate en tois ethnesi, kai akouston Ho poiēsate, kai 5 eparate sēmeion " akouepi. 'ię̄-. ekeinois gar prosekynoun ta eidōla " koitēn de autōn ton theion neōn " ekeithen gar eichon tēn apolausin tōn agathōn. Hautē, phēsin, hē planē tois polemiois autous paradedōken, anth᾽ hōn hēmarton Kyriǭ.
Having foretold what will befall the other nations, he then foretells the destruction of Babylon. "Announce among the nations, and make it heard, and raise a signal …" … for on those [mountains] they worshipped the idols; and their resting-place [he calls] the divine temple, for from there they had the enjoyment of good things. This error, he says, handed them over to the enemy, "because they sinned against the Lord."
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ζ΄. Νομὴ "Ι' δικαιοσύνης τῷ συναγαγόντι τοὺς πατέρας αὑτῶν τῷ Κυρίῳ". Οὕτω καὶ ὁ μακάριος Ἡμεῖς δὲ λαὸς αὐτοῦ, καὶ πρόδατα νομῆς αὐτοῦ. » Τοῦτο καὶ δ᾽ ἐνταῦθα λέγει " ὅτι νομὴ ἢ δικαιοσύνης ἦσαν τῷ Κυρίῳ, ὃς τοὺς πατέρας αὐτῶν ἐξελέξατο. ἀπὸ γῆς Χακλδωίων ἐξέλθατε - καὶ γένεσθε ὥσπερ ἔριφοι" κατὰ πρόσωπον προθδάτων. Τοὺς ἐρίφους, τράγους ὁ Σύρος ἡρμήνευσε. Παρακελεύεται τοίνυν αὐτοῖς περιγενέσθαι τῶν Βαδυλωνίων, καὶ τὴν ἐνεγτι χοῦσαν καταλαθεῖν' διὰ τοῦτο γὰρ αὐτοὺς καὶ τράγοις ἀπείχασεν " ἰσχυρότεροι γὰρ τῶν προθάτων οἱ τράγοι " οὕτω καὶ ὁ θεσπέσιος Δανιὴλ τὸν μὲν ᾿Αλέξανδρον εἶδε τράγῳ ἀπειχασθέντα, τὸν δὲ Δαρεῖον κριῷ. Δέγει δὲ καὶ τὸ πλῆθος τῶν ἐπιόντων τῇ Βαδυλῶνι καὶ ὅτι περιέσονται, καὶ τῶν ἐθροισμένων ἐκεῖ ἀγαθῶν ἐμπλησθήσονται. Διδάσκει δὲ καὶ τὴν αἰτίαν, ὧν ὑπομένει κακῶν. διαρπάζοντες τὴν κληρονομίαν μου. Καὶ διότι ὡς ταῦροι. Καὶ κατῃσχύνθη "" ἡ μήτηρ αὑτῶν" σφόδρα. Τουτέστι, ἡ Βαδυλών. Κατωρύγη "" ἡ τεκοῦσα ὑμᾶς μήτηρ εἰς 5 ἀγαθά. ᾿Αντὶ τοῦ, φροῦδος γεγένηται " τὴν ὑπερδολὴν δὲ τῆς καταλύτεως τοῦτο δηλοῖ" τοῦτο γὰρ καὶ τὰ ἑξῆς διδάξει! 57, [5 ἡδοὺ "5 ἐσχάτη ἐθνῶν ἔρημος, καὶ ἄγυδρος 3. οΥ. Καὶ ἀπὸ ὀργῆς Κυρίου οὐ κατοιχηθήσεται, καὶ ἔσται εἰς ἀξραγισμὸν πᾶσα. Λέγει δὲ καὶ τοὺς διοδεύοντας σκυθρωπάζειν μὲν διὰ τὴν τοῦ πάθους ὑπερδολὴν, τῷ δὲ συρίγματι μηνύειν ' τὴν ἔκπληξιν, Κελεύει δὲ καὶ τοῖς τοξόταις ἀφειδῶς ἀφεῖναι τὰ βέλγ,» καὶ τῆς ἀσεδείας αὐτῆς ᾽ ἀπαιτῆσαι δίκας. Τῷ " Κυρίῳ γὰρ, φησὶν, ἥμαρτε. Προλέγει δὲ καὶ τὴν τῶν Βαδυλωυνίων δειλίαν, καὶ τὴν τῶν περιδόλων χατάλυσι) " καὶ ἐπιλέγει τὴν αἰτίαν τῆς συμφορᾶς. Ὅτι ἐκδίκησις παρὰ τοῦ Θεοῦ ἐστιν, ἐκδικήσάτε αὐτήν κ - καθὼς ἐποίησεν ὃ, οὕτως ποιήσατε αὑτῇ". (ις΄.) ᾿Εξο.λοθρεύσατε σπέρματα Ἱ ἐκ Βα- ς ἐυλῶνος, κατέχογτω δρέπανον ἐν καιρῷ θερισμοῦ. ᾿λντὶ τοῦ, Μὴ μόνους τοὺς στρατενομένους, ἀλλὰ καὶ τοὺς γεωργοῦντας θανάτῳ " παράδοτε. Τοῦτο γὰρ καὶ αὐτοὶ δεδράχασι τῷ Ἰσραὴλ πολεμοῦντες, « ᾿Απὸ προσώπου μακαίρας Ἑλληνικῆς " ἕχαστος εἰς τὸν λαὸν αὐτοῦ ἀναστρέψουσι "", καὶ ἕχαστος εἰς τὴν γῆν αὖτοῦ φεύξονται 19, » Πρὸ τῆς Βαδυλῶνος, Δυδοὺς ὁ Κῦρος χατεστρέψατο " ὑπέταξε δὲ καὶ Ἴωνας, καὶ Αἰολέας " ἐκ δὲ τῆς ᾿Ελλάδος ἀπῳκχίσθησαν οὗτοι, καὶ τὴν ᾿Ασίαν ᾧκησαν' ἄγων τοίνυν καὶ τούτους ὁ Κῦρος ἐπεστράτευσε τῇ Βαδυλῶνι. Ὁ μέντοι προφητικὸς λόγος οὐ μάτην τῶν Ἑλλήνων ἐμνήσθη᾽ ἀλλὰ διδάσκων, ὡς καὶ τὰ πόῤῥω πον χατῳχισμένα ἔθνη θεία ψῆφος κατὰ τῶν Βαδυλωνίων συνήγαγε. ἰῷ, Πρόδατον πιανώμεγον Ἰσραή.. Ἢ περὶ τὰ Ὁ εἴδωλα πλάνη τῶν κακῶν αὐτῷ γεγένηται πρόξενος. «Λέοντες ἔξωσαν αὐτόν. » Τοὺς ᾿Ασσυρίω" βασιλέας οὕτως ὠνόμασεν. « Ὁ πρῶτος κατέφαγεν αὐτοὺς "5 σὰρ, καὶ Σεναχηρείμ" καὶ οὕτως " ὕστερος βασιλεὺς Βαβυλῶνος Ναδουχοδονόσορ ε τὰ ὀπτᾶ αὐτοῦ » κατἔφαγεν. ᾿Αντὶ τοῦ ᾽5, τῶν προπατόρων " τὰ λείψανα. Οὗ δὴ χάριν, φησὶ, ποινὴν αὐτοὺς "" πράξομαι, καὶ ταῦτα πείσεται, ἃ πέπονθεν ἡ Νινευΐῖ 5, ἡ παλαιὰ τῶν ᾿Ασσυρίων μητρόπολις. Τούτους δὲ τιμωργησάμενος, ἐπανάξω τὸν Ἰσραὴλ εἰς τὴν πατρῴαν γῖν᾽ Βάσαν γὰρ, καὶ Κάρμηλον, καὶ ὄρος Ἐφραῖμ, αὐτὴν καλεῖ, Προλέγει δὲ καὶ τὴν ἐπὶ τὰ χρεέττω μεταθολὴν, καὶ τὴν τῆς προτέρας πλάνης ἀπαλλαγήν. Εἶτα « γῆν παραπιχραινόντων » πάλιν τὴν τῶν Χαλδαίων καλεῖ " μάχαιραν δὲ τοὺς πολεμίους " καὶ κελεύει τούτοις κατ᾽ ἐχείνων ὁρμῆσαι, καὶ τὰ παρ᾽ αὐτοῦ κελευόμενα πράξαι. « Σφύραν δὲ πάσης τ: γῆς,» τὴν τῶν Βαδυλωνίων βασιλείαν ὠνόμασεν, ὡς πᾶσι τοῖς ἔθνεσι ἐπενεγχοῦσαν πληγὴν, καὶ τὰς ἄλλας χαταλύσασαν βασιλείας. Ἴϊδιον γάρ ἔστι " σφύρας τὸ λεπτύνειν τὰ παρ᾽ αὐτῆς τυπτόμενα.
z΄. Nomē "I' dikaiosynēs tǭ synagagonti tous pateras hautōn tǭ Kyriǭ". Houtō kai ho makarios Hēmeis de laos autou, kai prodata nomēs autou. » Touto kai d᾽ entautha legei " hoti nomē ē dikaiosynēs ēsan tǭ Kyriǭ, hos tous pateras autōn exelexato. apo gēs Chakldōiōn exelthate - kai genesthe hōsper eriphoi" kata prosōpon prothdatōn. Tous eriphous, tragous ho Syros hērmēneuse. Parakeleuetai toinyn autois perigenesthai tōn Badylōniōn, kai tēn enegti chousan katalathein' dia touto gar autous kai tragois apeichasen " ischyroteroi gar tōn prothatōn hoi tragoi " houtō kai ho thespesios Daniēl ton men ᾿Alexandron eide tragǭ apeichasthenta, ton de Dareion kriǭ. Degei de kai to plēthos tōn epiontōn tę̄ Badylōni kai hoti periesontai, kai tōn ethroismenōn ekei agathōn emplēsthēsontai. Didaskei de kai tēn aitian, hōn hypomenei kakōn. diarpazontes tēn klēronomian mou. Kai dioti hōs tauroi. Kai katę̄schynthē "" hē mētēr hautōn" sphodra. Toutesti, hē Badylōn. Katōrygē "" hē tekousa hymas mētēr eis 5 agatha. ᾿Anti tou, phroudos gegenētai " tēn hyperdolēn de tēs katalyteōs touto dēloi" touto gar kai ta hexēs didaxei! 57, [5 hēdou "5 eschatē ethnōn erēmos, kai agydros 3. oU. Kai apo orgēs Kyriou ou katoichēthēsetai, kai estai eis axragismon pasa. Legei de kai tous diodeuontas skythrōpazein men dia tēn tou pathous hyperdolēn, tǭ de syrigmati mēnyein ' tēn ekplēxin, Keleuei de kai tois toxotais apheidōs apheinai ta belg,» kai tēs asedeias autēs ᾽ apaitēsai dikas. Tǭ " Kyriǭ gar, phēsin, hēmarte. Prolegei de kai tēn tōn Badylōyniōn deilian, kai tēn tōn peridolōn chatalysi) " kai epilegei tēn aitian tēs symphoras. Hoti ekdikēsis para tou Theou estin, ekdikēsate autēn k - kathōs epoiēsen ho, houtōs poiēsate hautę̄". (is΄.) ᾿Exo.lothreusate spermata Hi ek Ba- s eulōnos, katechogtō drepanon en kairǭ therismou. ᾿lnti tou, Mē monous tous stratenomenous, alla kai tous geōrgountas thanatǭ " paradote. Touto gar kai autoi dedrachasi tǭ Israēl polemountes, « ᾿Apo prosōpou makairas Hellēnikēs " hechastos eis ton laon autou anastrepsousi "", kai hechastos eis tēn gēn autou pheuxontai 19, » Pro tēs Badylōnos, Dydous ho Kyros chatestrepsato " hypetaxe de kai Iōnas, kai Aioleas " ek de tēs ᾿Ellados apǭkchisthēsan houtoi, kai tēn ᾿Asian hǭkēsan' agōn toinyn kai toutous ho Kyros epestrateuse tę̄ Badylōni. Ho mentoi prophētikos logos ou matēn tōn Hellēnōn emnēsthē᾽ alla didaskōn, hōs kai ta porrhō pon chatǭchismena ethnē theia psēphos kata tōn Badylōniōn synēgage. iǭ, Prodaton pianōmegon Israē.. Ē peri ta Ho eidōla planē tōn kakōn autǭ gegenētai proxenos. «Leontes exōsan auton. » Tous ᾿Assyriō" basileas houtōs ōnomasen. « Ho prōtos katephagen autous "5 sar, kai Senachēreim" kai houtōs " hysteros basileus Babylōnos Nadouchodonosor e ta opta autou » katephagen. ᾿Anti tou ᾽5, tōn propatorōn " ta leipsana. Hou dē charin, phēsi, poinēn autous "" praxomai, kai tauta peisetai, ha peponthen hē Nineuïi 5, hē palaia tōn ᾿Assyriōn mētropolis. Toutous de timōrgēsamenos, epanaxō ton Israēl eis tēn patrǭan gin᾽ Basan gar, kai Karmēlon, kai oros Ephraim, autēn kalei, Prolegei de kai tēn epi ta chreettō metatholēn, kai tēn tēs proteras planēs apallagēn. Eita « gēn parapichrainontōn » palin tēn tōn Chaldaiōn kalei " machairan de tous polemious " kai keleuei toutois kat᾽ echeinōn hormēsai, kai ta par᾽ autou keleuomena praxai. « Sphyran de pasēs t: gēs,» tēn tōn Badylōniōn basileian ōnomasen, hōs pasi tois ethnesi epenenchousan plēgēn, kai tas allas chatalysasan basileias. Iïdion gar esti " sphyras to leptynein ta par᾽ autēs typtomena.
"A pasture of righteousness to the Lord who gathered their fathers." So too the blessed [David] says: "We are his people and the sheep of his pasture." This he says here too: that they were a pasture of righteousness to the Lord, who chose their fathers. "… and go out from the land of the Chaldeans, and be like kids before the sheep." The Syrian rendered the kids as he-goats. He bids them, then, get the better of the Babylonians and reach the land that bore them; for this reason he likened them to he-goats, since he-goats are stronger than sheep. So too the inspired Daniel saw Alexander likened to a he-goat and Darius to a ram. He speaks also of the multitude of those attacking Babylon, and says that they will prevail and be filled with the good things gathered there. He teaches also the cause of the evils it suffers: "… plundering my inheritance, and because [you leaped] like bulls." "And your mother was greatly ashamed," that is, Babylon. "The mother who bore you was undermined for good things"; that is, she has vanished. This shows the extent of the destruction, as what follows will also teach: "Behold, the last of the nations, a desert and waterless. And because of the anger of the Lord it shall not be inhabited, and it shall all become a desolation." He says that those passing by will be downcast at the extent of the suffering and will show their amazement by hissing. He bids the archers shoot their arrows unsparingly and exact the penalty for its ungodliness, "for it sinned," he says, "against the Lord." He foretells also the cowardice of the Babylonians and the destruction of the walls, and adds the cause of the calamity: "For it is vengeance from God; take vengeance on her; as she did, so do to her. Destroy the seed from Babylon, him who holds the sickle in the time of harvest"; that is, hand over to death not only the soldiers but also the farmers, for they did the same when they made war on Israel. "From before the Greek sword they will return each to his people, and each will flee to his own land." Before Babylon Cyrus overthrew the Lydians, and he subdued the Ionians and Aeolians as well; these were colonists from Greece who lived in Asia. So Cyrus marched against Babylon leading these too. The prophetic word did not mention the Greeks for nothing, but to teach that the divine sentence gathered against the Babylonians even nations settled far away. "Israel is a fattened sheep." His error about the idols became the cause of his evils. "Lions drove him out": so he named the kings of the Assyrians. "The first devoured him," [Salmana]sar, and Sennacherib; and so the later king of Babylon, Nebuchadnezzar, "devoured his bones," that is, the remains of the forefathers. For this reason, he says, I will exact the penalty from them, and they will suffer what Nineveh, the ancient metropolis of the Assyrians, suffered. Having punished these, I will bring Israel back to the ancestral land; for he calls it Bashan, Carmel, and Mount Ephraim. He foretells also the change for the better and the deliverance from the former error. Then again he calls the land of the Chaldeans "the land of those who embitter"; the enemy he calls a sword, and he bids them rush upon them and do what he commands. "The hammer of all the earth" he named the kingdom of the Babylonians, as having dealt blows to all the nations and destroyed the other kingdoms; for it is the property of a hammer to beat thin what it strikes.
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χε', κς΄. "“Πγνοιξε Κύριος τὸν θησαυρὸν αὐὑτεῖ, καὶ ἐξήγεγχε τὰ σκεύη τῆς ὀργῆς αὑτοῦ" ὅτι ἔργον ἐστὶ τῷ Θεῷ, καὶ Κυρίῳ τῶν δυνάμεων", ἐν γῇ Χαλδαίων. τι" ἐληύθασιν οἱ καιροὶ αὐτῆς. Σκεύη ") ὀργῆς τοὺς πολεμίους καλεῖ, ὡς τῇ ὀργῇ ὑπουργοῦντας. Θησαυροὺς δὲ, τὴν τιμωρητιχὴν ψῆφον, καιροὺς δὲ αὐτῆς, τὴν τιμωρίαν ἐκάλεσεν. Οὐκέτι γὰρ, φησὶν, ὁ Δεσπότης μαχροθυμήσει, ἀλλ᾽ ἀπαιτήσει δίκας τῆς ἀσεδείας. Εἶτα διδάσκων, ὡς αὐτὸς ἐπάγει τὴν τιμωρίαν, παρακελεύεται καὶ τὰς ἀποθήκας ἐρευνῆσαι, καὶ πάντα διαφθεῖραι, Προλέγει δὲ καὶ τοὺς ἐκεῖθεν ἀποδιδράσχοντας, τῶν Ιουδαίων τὸ πλῆθος, καὶ τὴν Ἱερουσαλὴμ χαταλαμλῶνα κακά. Ἔπειτα παρακελευσάμενος αὐτὴν πθεῖν ἃ δέδραχεν, ε« ᾿Ανταπόδοτε γὰρ αὐτῇ, φησὶ, κατὰ τὰ ἔργα αὐτῆς, ν» καὶ τὴν κατ᾽ αὐτοῦ τοῦ θεοῦ μανίαν ἐπιδείξας, πρὸς αὐτὴν ποιεῖται τοὺς λόγους.
che', ks΄. "“Pgnoixe Kyrios ton thēsauron auytei, kai exēgenche ta skeuē tēs orgēs hautou" hoti ergon esti tǭ Theǭ, kai Kyriǭ tōn dynameōn", en gę̄ Chaldaiōn. ti" elēuthasin hoi kairoi autēs. Skeuē ") orgēs tous polemious kalei, hōs tę̄ orgę̄ hypourgountas. Thēsaurous de, tēn timōrētichēn psēphon, kairous de autēs, tēn timōrian ekalesen. Ouketi gar, phēsin, ho Despotēs machrothymēsei, all᾽ apaitēsei dikas tēs asedeias. Eita didaskōn, hōs autos epagei tēn timōrian, parakeleuetai kai tas apothēkas ereunēsai, kai panta diaphtheirai, Prolegei de kai tous ekeithen apodidraschontas, tōn Ioudaiōn to plēthos, kai tēn Hierousalēm chatalamlōna kaka. Epeita parakeleusamenos autēn pthein ha dedrachen, e« ᾿Antapodote gar autę̄, phēsi, kata ta erga autēs, n» kai tēn kat᾽ autou tou theou manian epideixas, pros autēn poieitai tous logous.
"The Lord has opened his treasury and brought out the vessels of his wrath; for it is a work for God, the Lord of hosts, in the land of the Chaldeans, for her times have come." He calls the enemy "vessels of wrath," as serving the wrath; the "treasury" is the sentence of punishment, and "her times" he called the punishment. For no longer, he says, will the Master be long-suffering, but he will exact the penalty for ungodliness. Then, teaching that he himself brings the punishment, he bids them search the storehouses and destroy everything. He foretells also the multitude of the Jews who escape from there, and [their announcing] in Jerusalem the evils [that befell Babylon]. Then, having bidden that she suffer what she has done ("Repay her," he says, "according to her works"), and having shown her madness against God himself, he addresses her directly.
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λα΄. Ιδοὺ ἐγὼ ἐπὶ σὲ, λέγει Κύριος τῶν δυνάχατὰ τοῦ Θεοῦ τύφον αἰνίττεται, καὶ τὴν εἰς πάντα; ἀνθρώπους παρανομίαν δηλοῖ. Ὅτι ἥχει ἡμέρα" τῆς πτώσεώς " σου, καὶ καιρὸς ἐκδικήσεώς σου. (λθ΄.) Καὶ ἀσθεγήσει ἡ ἴῃ ἢ) ὕδρις σου, καὶ πεσεῖται, καὶ οὐκ ἔσται ὁ ἀνιστῶν αὐτήν" καὶ ἀνάψω πῦρ ἐν τῷ ν᾽ δρυμῷ αὐτῆς, καὶ καταφάγεται πάντα τὰ κύκλῳ αὐτῆς. Δρυμὸν τὸ πλῆθος τῶν ἐνοικούντων " ε Τὰ δὲ κύκλῳ, ν» τοὺς ὑπηκόους « ἀσθένειαν δὲ ὕδρεως, » τὴν τῆς δυναστείας κατάλυσιν. Ταῦτα δὲ, φησὶ, πείσονται, ὅτι τὸν ρίαν αὐτοῖς εἰς καιρὸν οὐκ ἠθέλησαν. Τούτου δὴ χάριν, ἀπειλεῖ παοαδώσειν τοῖς πολεμίοις, καὶ τὴν πόλιν, καὶ τοὺς ἑνοικοῦντας, καὶ τὰ τῆς Ψευδολογίας μαντεῖα, καὶ τοὺς ἀριστεύειν ἐν αὐτῇ "" εἰωθύτας, καὶ τοὺς εἰς ἐπικουρίαν αὐτῶν ἀφικομένους », καὶ τοὺς ἀποκειμένους θησαυρούς. ᾿Λπειλεῖ δὲ καὶ τὸ ὕδωρ αὐτῆς φροῦδον ποιήσειν - ὕδωρ δὲ τροπικῶς τὸ πλῆθος καλεῖ εἰκὸς δὲ προαγορεύειν ὅ᾽ καὶ τὰ τῷ ὕδατι συμδησόμενα, 1|4λα! γὰρ αὐτὴν μέσην ἔτεμνεν ὁ Εὐφράτης, νῦν δὲ ὁ μὲν ποταμὸς ἑτέτραπτο εἰ; ἑτέραν ὁδὸν, σμικροτάτη δὲ διώρυξ διὰ τῶν ἐρειπίων ὁδεύει. Νήσους δὲ καλεῖ τὰς τῆς πόλεω; οἰκίας, ὡς κύκλῳ τοὺς περιθόλους ὕδατος περικλύζοντο:, καὶ πάλιν ἐν μέσῳ τῆς πόλεως ἐχοηύπας τὸν 5! ποταμόν. ἸἸνδάλματα 3 δὲ τὰς τῶν δαιμόνων φαντασίας καλεῖ' θυγατέρας δὲ Σειρήνων ὁ Σύρος τοὺς στρουθοχαμήλου;: ἡομήνφυσε" καὶ δαίμονας δὲ ἔθος οὕτω καλεῖν τῇ θείᾳ Γραφῇ, διὰ τὸ χαταθέλγειν καὶ ἐξαπατᾷν τοὺς ἀνθρώπους ’ καὶ οὗτοι μέντοι κἀκεῖνοι τῆς ἐρημίας σημαντικοί, ε Καὶ οὐκ 33 οἰκοδομηθήσεται ἕτι εἰς τὸν αἰῶνα, καὶ οὐ χατοιχηθήσεται ἔτι εἰς γενεὰς καὶ γενεάς. ν» Καὶ τετύχηκεν ἀμφότερα πέρατος " οὔτε γὰρ ᾧχοδομέθη, ἀλλ᾽ ἐστέρηται τῶν περιδόλων μέχρι καὶ τήμερον, καὶ ἐπὶ πλεῖστον ὀοίχητος ἔμεινε τοῦτο γὰρ εἶπεν « εἰ; γενεὰς καὶ γενεάς. » Ἑαὶ νῦν δὲ ὀλίγοι τὴν Υἷν ᾽᾽ ταύτην οἰκοῦσιν Ἰουδαξοι. ᾿Απειχάξζε: δὲ αὐτὴν Σοδόμοι; καὶ Γοβόῤῥοις, καὶ 3" διὰ τὴν προτέραν ἀσέδειαν, καὶ διὰ τὴν ἐπενεχθεῖσαν ὕστερον ζημίαν. Ὑποδείκνυσι δὲ καὶ τῶν πολεμίων τὴν πανοπλίαν, καὶ ἐοικέναι φησὶ μίαν, Τῶν δὲ Βαδυλωνίων ὑπὸ δειλίας λέγει παραλυθῆναι τὰς χεῖρας, καὶ τὴν ὀδύνην αὐτῶν ὠδῖσι γυναιχὺς ἀπεικάξει. Διδάσκει δὲ χχὶ ὡς αὐτὸς στρατἡγεῖ τῶν Μήδων. « Ὅτι τίς ὥστπερ ἐγώ: καὶ τίς ἀντιστήσεταί μο: 5, καὶ τίς οὗτο; π' ᾿μὴν, ὃ; στήσεται κατὰ πρότωπόν μοῦ: ν» Ἐπειδὴ ποιμ ἢν τοῦ Ἰσραὴλ ὠνομάξετο, ἐνόμισαν δὲ τῆς Παδυλῶνος 89 Θεοῦ, διδάσκει, ὡς αὐτὸς αὐτοῖς ἐπάγει τὴν τιμωρίαν, ἀσύγκριτον ἔχων τὴν δύναμιν. Εἶτα παρακελεύεται καὶ αὐτὰ διαφθεῖραι τὰ ἀρνία τῶν προθάτῶν, καὶ τὴν νομὴν ἀφανίσαι" καλεῖ δὲ ἀρνία τὰ βρέφη, νομὴν δὲ τὴν πόλιν, καὶ τὴν ὑποκειμένην γῆν. Περὶ μέντοι τῶν παιδίων καὶ ὁ μακάριος πρηθεσπίζει Δαδίδ- « Μακάριος γὰρ, φησὶν, ὃς κρατή- 5ε: τὰ Μ νἡ πιά σου, καὶ ἐδαφιεῖ αὐτὰ πρὸς τὴν πέτραν. ς΄. Διότι ἀπὸ φωγῆς ἁλώσεως Βαδυ.ϊῶνος σει- σθήσεται ἡ γῆ, καὶ κραυγὴ αὐτῆς" ἐν ἔθνεσιν ἀκουσθήσεται. Ἐπειδὴ γὰρ ἐπίσημος ἣν ἡ πόλις, πάντοσε διέδραμε καὶ τοῦ πάθους "5 ἡ φήμη.
la΄. Idou egō epi se, legei Kyrios tōn dynachata tou Theou typhon ainittetai, kai tēn eis panta? anthrōpous paranomian dēloi. Hoti hēchei hēmera" tēs ptōseōs " sou, kai kairos ekdikēseōs sou. (lth΄.) Kai asthegēsei hē ię̄ ē) hydris sou, kai peseitai, kai ouk estai ho anistōn autēn" kai anapsō pyr en tǭ n᾽ drymǭ autēs, kai kataphagetai panta ta kyklǭ autēs. Drymon to plēthos tōn enoikountōn " e Ta de kyklǭ, n» tous hypēkoous « astheneian de hydreōs, » tēn tēs dynasteias katalysin. Tauta de, phēsi, peisontai, hoti ton rian autois eis kairon ouk ēthelēsan. Toutou dē charin, apeilei paoadōsein tois polemiois, kai tēn polin, kai tous henoikountas, kai ta tēs Pseudologias manteia, kai tous aristeuein en autę̄ "" eiōthytas, kai tous eis epikourian autōn aphikomenous », kai tous apokeimenous thēsaurous. ᾿Lpeilei de kai to hydōr autēs phroudon poiēsein - hydōr de tropikōs to plēthos kalei eikos de proagoreuein ho᾽ kai ta tǭ hydati symdēsomena, 1|4la! gar autēn mesēn etemnen ho Euphratēs, nyn de ho men potamos hetetrapto ei? heteran hodon, smikrotatē de diōryx dia tōn ereipiōn hodeuei. Nēsous de kalei tas tēs poleō? oikias, hōs kyklǭ tous peritholous hydatos periklyzonto:, kai palin en mesǭ tēs poleōs echoēupas ton 5! potamon. IIndalmata 3 de tas tōn daimonōn phantasias kalei' thygateras de Seirēnōn ho Syros tous strouthochamēlou?: hēomēnphyse" kai daimonas de ethos houtō kalein tę̄ theią Graphę̄, dia to chatathelgein kai exapatąn tous anthrōpous ’ kai houtoi mentoi kakeinoi tēs erēmias sēmantikoi, e Kai ouk 33 oikodomēthēsetai heti eis ton aiōna, kai ou chatoichēthēsetai eti eis geneas kai geneas. n» Kai tetychēken amphotera peratos " oute gar hǭchodomethē, all᾽ esterētai tōn peridolōn mechri kai tēmeron, kai epi pleiston ooichētos emeine touto gar eipen « ei? geneas kai geneas. » Heai nyn de oligoi tēn Huin ᾽᾽ tautēn oikousin Ioudaxoi. ᾿Apeichaxze: de autēn Sodomoi? kai Goborrhois, kai 3" dia tēn proteran asedeian, kai dia tēn epenechtheisan hysteron zēmian. Hypodeiknysi de kai tōn polemiōn tēn panoplian, kai eoikenai phēsi mian, Tōn de Badylōniōn hypo deilias legei paralythēnai tas cheiras, kai tēn odynēn autōn ōdisi gynaichys apeikaxei. Didaskei de chchi hōs autos stratēgei tōn Mēdōn. « Hoti tis hōstper egō: kai tis antistēsetai mo: 5, kai tis houto? p' ᾿mēn, ho? stēsetai kata protōpon mou: n» Epeidē poim ēn tou Israēl ōnomaxeto, enomisan de tēs Padylōnos 89 Theou, didaskei, hōs autos autois epagei tēn timōrian, asynkriton echōn tēn dynamin. Eita parakeleuetai kai auta diaphtheirai ta arnia tōn prothatōn, kai tēn nomēn aphanisai" kalei de arnia ta brephē, nomēn de tēn polin, kai tēn hypokeimenēn gēn. Peri mentoi tōn paidiōn kai ho makarios prēthespizei Dadid- « Makarios gar, phēsin, hos kratē- 5e: ta M nē pia sou, kai edaphiei auta pros tēn petran. s΄. Dioti apo phōgēs halōseōs Bady.ïōnos sei- sthēsetai hē gē, kai kraugē autēs" en ethnesin akousthēsetai. Epeidē gar episēmos hēn hē polis, pantose diedrame kai tou pathous "5 hē phēmē.
"Behold, I am against you, says the Lord of hosts …" … he hints at its pride against God and shows its lawlessness toward all men. "For your day of falling has come, and the time of your punishment. And your insolence shall grow weak and fall, and there shall be no one to raise it up; and I will kindle a fire in its forest, and it shall devour all that is around it." The forest is the multitude of the inhabitants; "what is around it," the subjects; and "the weakness of insolence," the destruction of its dominion. They will suffer these things, he says, because … they would not [grant] them in time. For this reason he threatens to hand over to the enemy the city, its inhabitants, its oracles of falsehood, those who used to excel in it, those who came to its help, and its stored-up treasures. He threatens also to make its water vanish; figuratively he calls the multitude "water," but it is likely that he also foretells what would happen to the water itself. For formerly the Euphrates cut through the middle of it; but now the river has been turned into another course, and a very small channel runs through the ruins. He calls the houses of the city "islands," since water flowed around the walls, and again they had the river in the middle of the city. "Phantoms" he calls the apparitions of demons; and the Syrian rendered "daughters of Sirens" as ostriches. It is also the custom of the divine Scripture to call demons by this name, because they enchant and deceive people; and both of these signify desolation. "And it shall not be built again for ever, nor be inhabited for generations and generations." Both have reached fulfilment: it was not rebuilt, but has been deprived of its walls to this day, and it remained uninhabited for a very long time, for that is what he meant by "for generations and generations"; and now a few Jews live in this land. He likens it to Sodom and Gomorrah, both for its former ungodliness and for the punishment brought on it later. He shows also the full armour of the enemy and says that it is like … He says that the hands of the Babylonians were paralysed by cowardice, and he likens their pain to a woman's birth-pangs. He teaches also that he himself leads the Medes as their general: "For who is like me? And who will stand against me? And who is this shepherd who will stand before my face?" Since he was named the shepherd of Israel, and they thought [him weaker than] the god of Babylon, he teaches that he himself brings the punishment on them, having power beyond comparison. Then he bids them destroy even the lambs of the sheep and do away with the pasture: he calls the infants lambs, and the city and the land around it the pasture. About the children the blessed David too prophesies: "Blessed," he says, "is he who will seize your infants and dash them against the rock." "For at the sound of the capture of Babylon the earth will be shaken, and her cry will be heard among the nations." Since the city was famous, the report of its suffering ran everywhere.
Chapter 51
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Εἴτα διαφόροις ὀνόμασι τοὺς πολεμίους χαλε " καὶ πρῶτον μὲν ἄγεμον καύσωνα" διαφθείρειν γὰρ οὗτος πέφυκε τὰ φυτά. Εἶτα ὑδριστάς " διὰ τούτου δὲ δηλοῖ τῆς τιμωρίας τὸ δίκαιον. Πείσῃ γὰρ, φησὶ", ὃ." πεποίηκας. Τούτοις ἐντειλάμενος ἀφειδῶς κατὰ πάντων χρήσασθαι τῷ θυμῷ, ἐπήγαγε"
Eita diaphorois onomasi tous polemious chale " kai prōton men agemon kausōna" diaphtheirein gar houtos pephyke ta phyta. Eita hydristas " dia toutou de dēloi tēs timōrias to dikaion. Peisę̄ gar, phēsi", ho." pepoiēkas. Toutois enteilamenos apheidōs kata pantōn chrēsasthai tǭ thymǭ, epēgage"
Then he calls the enemy by various names: first a scorching wind, for this naturally destroys plants; then insolent men, and by this he shows the justice of the punishment. For you will suffer, he says, what you have done. Having commanded them to vent their wrath on all without sparing, he added:
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ε'" Διότι οὐκ ἐχήρευσεν" Ἰσραὴ.1 καὶ ᾿Ιούδας ἀπὸ τοῦ θεοῦ αὑτῶν, ἀπὸ Κυρίου παντοκράτορος, ὅτι ἡ γῆ αὑτῶν ἐπλήσθη ἀνομίᾳ ", ἀπὸ τῶν ἁγίων Ἰσραήλ. Διὰ τὴν δεισιδαιμονίαν αὐτῶν, καὶ τὴν παρανομίαν περιεῖδον αὐτούς" οὐ γὰρ δὴ παντελῶς αὐτοὺς τῆς ἐμῆς κηδεμονίας ἐγύμνωσα.
e'" Dioti ouk echēreusen" Israē.1 kai ᾿Ioudas apo tou theou hautōn, apo Kyriou pantokratoros, hoti hē gē hautōn eplēsthē anomią ", apo tōn hagiōn Israēl. Dia tēn deisidaimonian autōn, kai tēn paranomian perieidon autous" ou gar dē pantelōs autous tēs emēs kēdemonias egymnōsa.
"For Israel and Judah have not been widowed of their God, of the Lord Almighty; for their land was filled with lawlessness against the holy one of Israel." Because of their superstition and lawlessness I overlooked them; but I did not altogether strip them of my care.
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ζ΄, η΄. Ποτήριον χρυσοῦν Βαδυνὼν ἐν χειρὶ Κυρίου, μεθύσκον πᾶσαν τὴν γῆν ἀπὸ" τοῦ ἔθνη "5. Καὶ ἄφνω ἔπεσε Βαδυνὼν, καὶ συγετρίἔη. Καὶ τὸ ἐνύπνιον ἑρμηνεύων ὁ μακάριος Δανιὴλ, τὴν κεραμὴν τὴν χρυσῆν αὐτὸν εἶπε τὸν Βαδυλώνιον " καὶ ἐνταῦθα τὴν δι᾿ αὐτοῦ τιμωρίαν, τοῖς ἄλλοις ἐπενεχθεῖσαν ἔθνεσι, ποτήριον χρυσοῦν προῦηγόρευσε. Λέγει τοίνυν, ὅτι καὶ τοῖς ἄλλοις ἔθνεσι τὴν τιμωρίαν ἐπήνεγκε, καὶ ἐξαίφνης αὐτὴ παρὰ πᾶσαν ἐλπίδα ἑάλω, καὶ ἀνάστατος γέγονεν, Εἶτα τοῖς εἰς ἐπικουρίαν 5" ἐληλυθόσιν ἔθνεσι λέγει, ε Θρηνεῖτε αὑτήν" λάθετε ῥητίνην τῇ δ᾽ διαφθορᾷ αὐτῆς, εἰ κως δ" ἰαθήσεται, » ᾿Αντὶ τοῦ, προσενέγχατε αὐτῇ τῆς βοηθείας; τὰ φάρμακα" κέχρηται δὲ καὶ ἡθοποιίχ ὁ προφήτης, καὶ τὴν παρ᾽ ἐχείνων ἀπόκρισιν τίθησιν.
z΄, ē΄. Potērion chrysoun Badynōn en cheiri Kyriou, methyskon pasan tēn gēn apo" tou ethnē "5. Kai aphnō epese Badynōn, kai sygetrieē. Kai to enypnion hermēneuōn ho makarios Daniēl, tēn keramēn tēn chrysēn auton eipe ton Badylōnion " kai entautha tēn di᾿ autou timōrian, tois allois epenechtheisan ethnesi, potērion chrysoun prouēgoreuse. Legei toinyn, hoti kai tois allois ethnesi tēn timōrian epēnenke, kai exaiphnēs autē para pasan elpida healō, kai anastatos gegonen, Eita tois eis epikourian 5" elēlythosin ethnesi legei, e Thrēneite hautēn" lathete rhētinēn tę̄ d᾽ diaphthorą autēs, ei kōs d" iathēsetai, » ᾿Anti tou, prosenenchate autę̄ tēs boētheias? ta pharmaka" kechrētai de kai hēthopoiich ho prophētēs, kai tēn par᾽ echeinōn apokrisin tithēsin.
"Babylon was a golden cup in the hand of the Lord, making all the earth drunk; … the nations. And suddenly Babylon has fallen and been broken." The blessed Daniel too, interpreting the dream, said that the golden head was the Babylonian; and here he called the punishment brought through him on the other nations a golden cup. He says, then, that it brought punishment on the other nations, and suddenly, beyond all expectation, was itself captured and laid waste. Then to the nations that came to its help he says: "Lament her; take resin for her ruin, if perhaps she may be healed"; that is, bring her the remedies of help. The prophet also uses dramatic characterization and sets down their answer:
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θ΄, ', Ἰατρεύσαμεν αὐτὴν δ", καὶ οὐκ ἰάθη" ἐγχαταλίπωμεγν αὐτὴν, καὶ ἀπέλθωμεν ἕκαστος εἰς τὴν γῆν αὑτοῦ" ὅτι ἤγγικεν εἰς οὐραγὸν τὸ κρῖμα αὑτῆς, καὶ δ ἐπήρθη ἕως τῶν ἄστρων. Εἰσήγεγκε"" Κύριος τὸ κρῖμα "5 αὐτοῦ. Τοῦτον τοῦ Βαδυλωνίου τὸν τῦφον καὶ ὁ μακάριος προεθέσπισεν Ἡσαῖα:' « Εἶπε γὰρ, φησὶν, Ἐπάνω τῶν ἄστρων θήσω τὸν θρόνον μου. » Διδάσκει δὲ σαφέστερον τὸν ὑπουργοῦντα, καὶ τὸν κελεύοντα. βασιλέως Μήδων" ὅτι ἐπὶ Βαδυιῶνω ἡ ὀργὴ αὑτοῦ, τοῦ ἐξολοθρεῦσαι αὐτήν" ὅτι ἐχδίχησιςδ Κυρίου ἐστὶν, ἐκδίκησις ναοῦ 5 αὑτοῦ, ἐπὶ τειχῶν Βαδυ- «λῶγος. “Ἃ τετόλμηκε κατὰ τοῦ ναοῦ, τοῖς τῆς Βαδνλωνίοις παρακελεύεται, καὶ φύλακας ἐπιστῆσαι τοῖς τείχεσι, καὶ τούτους διεγεῖραι, καὶ εὐτρεπίσαι τὰ ὅπλα " καὶ διδάσκων, ὡς οὐδὲν αὐτοῖς ὄφελος ἐντεῦθεν γενήσεται, ἐπήγαγε" ε Καὶ ποιήσει Κύριος ὅσα ἐλάλησεν ἐπὶ τοὺς κατοικοῦντας Βαδυλῶνα. » Προηγέρευσε γὰρ διὰ τῶν προφητῶν τὴν ταύτης κατάλυσιν. « Κατὰ δ" δὲ τοῦ βραχίονος ν τὸν Θεὸν ὁμωμοχένα! λέγει, ἀντὶ τοῦ, κατὰ τῆς ἑαυτοῦ δυνάμεως " ιξ', ττ΄. Ποιῶν γὴν ἐν τῇ ἰσχύϊ αὑτοῦ " ἑτοιμάζω» τὴ" οἰκουμένην ἐγ τῇ σοξρίᾳ αὑτοῦ" ἐν τῇ συνέσει αὑτοῦ ἐξέτεινε τὸν οὐριγνόν. Εἰς φωνὴν ἤχους "5 αὐτοῦ ἔθετο π.ιλῆθος ὕδατος ἐν οὐραγῷ “5, καὶ ἀνήγαγε γερέλας "' ἐξ ἐσχάτου τῆς γῆς" ἀστραπὰς εἰς ὑετὸν ἐποίησεν " ἐξήγαγε φῶς 5 ἐκ ϑησεαυρῶν αὐτοῦ. Καὶ τὰ τῆς δημιουργίας τέθεικεν, καὶ τὰ τῆς προμηθείας“ οὐ γὰρ μόνον πε- Τὸ «εἰς φωνὴν ἤχους αὐτοῦ ἔθετο πλ᾽)ϑος ὕδατος ἐν οὐρανῷ ",» διδάσκει τὸν διὰ τῶν νεφελῶν δ" τῆς βροντῆς ἐπιτελυύμενον κτύπον. Παρατίθησι δὲ τῇ θεολογίᾳ τὴν τῶν δαιμόνων ἀσθένειαν " καὶ δείκνυσιν αὐτὰ τῆς τῶν χρυσοχόων δεόμενα τέχνης, καὶ ὅτι ὑπ᾽ ἄλλων γινόμενα, οὐδὲ τοῖς ἀλόγοις ζώοις ἀναπνεῖν ὁμοίως ἰσχύει. Προλέγει δὲ αὐτῶν καὶ τὴν παῦλαν. Ἐν χαιρῷ γὰρ, φησὶν, ἐπισκοπῆς “δ᾽ ἀποιλοῦνται. (ιθ΄.) Οὐ τοιαύτη "“ ἡ μερὶς τῷ “΄ Ἰαχὼδ, ὅτι ὁ πλάσας τὰ πάντα αὐτός ἐστι μερὶς “' αὐτοῦ καὶ “Ν Ισραὴ. ῥάδδος κιϊιηρογομίας αὐτοῦ" Κύριος τῶν δυνάμεων ᾽ ἔγομα αὐτῷ. Τῆς Βαδυλῶνος ἐκεῖνοι θεοὶ, τοῦ δὲ Ἰσραὴλ ὁ τῶν ἁπάντων ποιητῆς. Εἰκότως ποίνυν οἱ μὲν χαταλύονται, οἱ δὲ α καὶ διασκορπιῶ ἔθνη ἐν σοί. Τοῦτο ὁ Σύρος ἡομῆνευσεν 15, « Ἑτοίμασόν μοι σχεύη πολέμου. » Κατὰ μέντοι τὴν ἑλληνικὴν ἑρμηνείαν, οὕτω νοητέον " Ἐπειδὴ τοῖς ὅπλοις σου κατὰ τοῦ ἐμοῦ ἐχρήσω λαοῦ, καὶ βέλη καὶ δόρατα κατὰ τούτων ἠχόντισας, κἀγὼ 15 διασχορπιῶ ἔθνη ἐν σοΐ, Τοῦτο γὰρ λέγει" Σχορπίσας ἴ" σχεδάσω γἀγὼ τὰ εἰς ἐπικουρίαν σου ἐληλυθότα ἔθνη, καὶ τοὺς ἵππους, καὶ τοὺς τούτων ἀναδάτας, καὶ πᾶσαν ἡλικίαν, καὶ γένος ἑκάτερον, καὶ ἄρχοντας, καὶ ἀρχομένους, καὶ ποιμαίνοντας, καὶ γεωργοῦντας. Καὶ ταῦτα πείσεσθε, ὑπὲρ ὧν κατὰ τῆς Σιὼν ἐτολμήσατε.
th΄, ', Iatreusamen autēn d", kai ouk iathē" enchatalipōmegn autēn, kai apelthōmen hekastos eis tēn gēn hautou" hoti ēngiken eis ouragon to krima hautēs, kai d epērthē heōs tōn astrōn. Eisēgenke"" Kyrios to krima "5 autou. Touton tou Badylōniou ton typhon kai ho makarios proethespisen Hēsaia:' « Eipe gar, phēsin, Epanō tōn astrōn thēsō ton thronon mou. » Didaskei de saphesteron ton hypourgounta, kai ton keleuonta. basileōs Mēdōn" hoti epi Baduiōnō hē orgē hautou, tou exolothreusai autēn" hoti echdichēsisd Kyriou estin, ekdikēsis naou 5 hautou, epi teichōn Bady- «lōgos. “Ha tetolmēke kata tou naou, tois tēs Badnlōniois parakeleuetai, kai phylakas epistēsai tois teichesi, kai toutous diegeirai, kai eutrepisai ta hopla " kai didaskōn, hōs ouden autois ophelos enteuthen genēsetai, epēgage" e Kai poiēsei Kyrios hosa elalēsen epi tous katoikountas Badylōna. » Proēgereuse gar dia tōn prophētōn tēn tautēs katalysin. « Kata d" de tou brachionos n ton Theon homōmochena! legei, anti tou, kata tēs heautou dynameōs " ix', tt΄. Poiōn gēn en tę̄ ischyï hautou " hetoimazō» tē" oikoumenēn eg tę̄ soxrią hautou" en tę̄ synesei hautou exeteine ton ourignon. Eis phōnēn ēchous "5 autou etheto p.ilēthos hydatos en ouragǭ “5, kai anēgage gerelas "' ex eschatou tēs gēs" astrapas eis hyeton epoiēsen " exēgage phōs 5 ek ϑēseaurōn autou. Kai ta tēs dēmiourgias tetheiken, kai ta tēs promētheias“ ou gar monon pe- To «eis phōnēn ēchous autou etheto pl᾽)ϑos hydatos en ouranǭ ",» didaskei ton dia tōn nephelōn d" tēs brontēs epitelyymenon ktypon. Paratithēsi de tę̄ theologią tēn tōn daimonōn astheneian " kai deiknysin auta tēs tōn chrysochoōn deomena technēs, kai hoti hyp᾽ allōn ginomena, oude tois alogois zōois anapnein homoiōs ischyei. Prolegei de autōn kai tēn paulan. En chairǭ gar, phēsin, episkopēs “d᾽ apoilountai. (ith΄.) Ou toiautē "“ hē meris tǭ “΄ Iachōd, hoti ho plasas ta panta autos esti meris “' autou kai “N Israē. rhaddos kiïiērogomias autou" Kyrios tōn dynameōn ᾽ egoma autǭ. Tēs Badylōnos ekeinoi theoi, tou de Israēl ho tōn hapantōn poiētēs. Eikotōs poinyn hoi men chatalyontai, hoi de a kai diaskorpiō ethnē en soi. Touto ho Syros hēomēneusen 15, « Hetoimason moi scheuē polemou. » Kata mentoi tēn hellēnikēn hermēneian, houtō noēteon " Epeidē tois hoplois sou kata tou emou echrēsō laou, kai belē kai dorata kata toutōn ēchontisas, kagō 15 diaschorpiō ethnē en soï, Touto gar legei" Schorpisas i" schedasō gagō ta eis epikourian sou elēlythota ethnē, kai tous hippous, kai tous toutōn anadatas, kai pasan hēlikian, kai genos hekateron, kai archontas, kai archomenous, kai poimainontas, kai geōrgountas. Kai tauta peisesthe, hyper hōn kata tēs Siōn etolmēsate.
"We have treated her, and she was not healed; let us abandon her and go away each to his own land; for her judgment has reached to heaven and been lifted up to the stars. The Lord has brought forth his judgment." This pride of the Babylonian the blessed Isaiah also foretold: "For he said: Above the stars I will set my throne." He teaches more clearly the one who serves and the one who commands: "[The Lord has roused the spirit of the] king of the Medes; for his wrath is against Babylon, to destroy her; for it is the vengeance of the Lord, the vengeance of his temple. Upon the walls of Babylon …" [For] what it dared against the temple, … he bids the Babylonians set guards on the walls, rouse them, and make ready their weapons; and teaching that no benefit will come to them from this, he added: "And the Lord will do what he spoke against the inhabitants of Babylon." For he had foretold its destruction through the prophets. He says that God swore "by his arm," that is, by his own power. "Making the earth by his strength, preparing the world by his wisdom, by his understanding he stretched out the heaven. At the sound of his voice he set a multitude of water in heaven, and brought up clouds from the end of the earth; he made lightnings for rain; he brought out light from his treasuries." He has set down both the works of creation and those of providence; for not only … "At the sound of his voice he set a multitude of water in heaven" teaches the crash of thunder produced through the clouds. Beside this theology he sets the weakness of the demons, showing that they need the craft of goldsmiths and that, being made by others, they cannot even breathe as irrational animals do. He foretells also their end: "For in the time of visitation they will perish." "Not such is the portion of Jacob; for he who formed all things is his portion, and Israel is the rod of his inheritance; Lord of hosts is his name." Those are the gods of Babylon, but Israel's is the maker of all. Fittingly, then, the ones are destroyed and the others … "… and I will scatter nations in you." The Syrian rendered this: "Prepare for me weapons of war." According to the Greek rendering, however, it must be understood thus: since you used your weapons against my people and hurled arrows and spears at them, I too will scatter nations in you. For this is what he says: scattering them, I too will disperse the nations that came to your help, the horses and their riders, every age and both sexes, rulers and ruled, shepherds and farmers. And you will suffer this for what you dared against Zion.
51.25PG 81
χε’. ᾿Ιδοὺ ἐγὼ πρὸς σὲ, τὸ ὄρος τὸ διεφρθαρμέγον, «έγει Κύριος 15, τὸ διαφρθεῖρον πᾶσαν τὴν Ὁ γῆν. Ὅρος αὐτὴν καλεῖ διὰ τὸ περιφανὲς τῆς δυναστείας, διες»θαρμένον δὲ διὰ τὸ δυσσεδὲς καὶ παράνομὸν. « Καὶ ἐκτενῶ τὴν χεῖρά μου ἐπὶ σὲ, καὶ χαταχυλιῶ 75. σὲ ἀπὸ τῶν πετρῶν. » Τουτέστι, ταπεινήν σε δείξω. « Καὶ δώσω σε εἰς ἐμπεπυρισμένον, » ἀντὶ τοῦ, ἄχρηστον παντελῶς" καὶ 75 τοῦτο δηλοῖ τὰ ἑξῆς,
che’. ᾿Idou egō pros se, to oros to diephrtharmegon, «egei Kyrios 15, to diaphrtheiron pasan tēn Ho gēn. Horos autēn kalei dia to periphanes tēs dynasteias, dies»tharmenon de dia to dyssedes kai paranomon. « Kai ektenō tēn cheira mou epi se, kai chatachyliō 75. se apo tōn petrōn. » Toutesti, tapeinēn se deixō. « Kai dōsō se eis empepyrismenon, » anti tou, achrēston pantelōs" kai 75 touto dēloi ta hexēs,
"Behold, I am against you, the destroyed mountain, says the Lord, which destroys all the earth." He calls her a mountain because of the prominence of her dominion, and destroyed because of her ungodliness and lawlessness. "And I will stretch out my hand against you, and roll you down from the rocks"; that is, I will show you humbled. "And I will make you a burnt [mountain]," that is, altogether useless; and what follows shows this:
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κς΄. Καὶ οὐ μὴ «᾿άδωσιν ἀπὸ σοῦ «1.θω» εἰς γωνίαν, καὶ 1ίθον εἰς θεμέλιον", ὅτι εἰς ἀφαγισμν ἔσῃ εἰς τὸν αἰῶνα, Λέγει Κύριος. Οὔτε βασιλέτ, οὔτε ἄρχοντα ἐκ τῶν νέων οἰκητόρων ἐχειροτόνγ,σαν 73. οἱ μὲν γὰρ θεμέλιοι τὴν οἰκοδομὴν 30 «ἐρουσιν, αἱ δὲ γωνίαι συνάπτουσιν. σάλπιγγι ἐν ἔθνεσιν" ἁγιάσατε ἐπ᾽ αὐτὴν ξϑνη. ᾿Αντὶ τοῦ ἀφορίσατε. Παραγγείνλατε ἐπ᾽ αὐτὴν βασιελείαις δ '᾿Αραρὰτ παρ᾽ 3 ἐμοῦ, καὶ τοῖς ᾽λσχωζαῖοι δὲ, ἔθνος ἕτερον ἐκείνοις πελάζον. Τούτους δὲ πάντας ὁ Περσῶν καὶ Μήδων συνήγαγε βασιλεύς ' τοῦτο γὰρ ἐπάγει" χη, ᾿Αγιάσατε 85 ἐπ᾿ αὐτὴν ἔθγη᾽ τὸν βασιλέα τῶν Μήδων», καὶ ἡγουμένους αὐτοῦ, καὶ πάντας τοὺς στρατηγοὺς αὐτοῦ. Λέγει δὲ καὶ τὴν γῆν σεισθῆναι.
ks΄. Kai ou mē «᾿adōsin apo sou «1.thō» eis gōnian, kai 1ithon eis themelion", hoti eis aphagismn esę̄ eis ton aiōna, Legei Kyrios. Oute basilet, oute archonta ek tōn neōn oikētorōn echeirotong,san 73. hoi men gar themelioi tēn oikodomēn 30 «erousin, hai de gōniai synaptousin. salpingi en ethnesin" hagiasate ep᾽ autēn xϑnē. ᾿Anti tou aphorisate. Parangeinlate ep᾽ autēn basieleiais d '᾿Ararat par᾽ 3 emou, kai tois ᾽lschōzaioi de, ethnos heteron ekeinois pelazon. Toutous de pantas ho Persōn kai Mēdōn synēgage basileus ' touto gar epagei" chē, ᾿Agiasate 85 ep᾿ autēn ethgē᾽ ton basilea tōn Mēdōn», kai hēgoumenous autou, kai pantas tous stratēgous autou. Legei de kai tēn gēn seisthēnai.
"And they shall not take from you a stone for a corner, nor a stone for a foundation; for you shall be a desolation for ever, says the Lord." They appointed neither a king nor a ruler from among its new inhabitants; for foundations bear a building, and corners join it together. "… [sound the] trumpet among the nations; sanctify nations against her"; that is, set them apart. "Summon against her the kingdoms of Ararat from me, and the Ashkenazites …", another nation neighbouring them. The king of the Persians and Medes gathered all these; for this is what he adds: "Sanctify nations against her: the king of the Medes, his leaders, and all his generals." He says also that the earth will be shaken.
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κθ', Διότι ἐξανέστη ἐπὶ Βαδυιϊῶνα λογισμὸς Κυρίου, τοῦ θεῖναι τὴν γῆν Βαδυκϊῶγος εἰς ἀφαγισμὸν, τοῦ δ μὴ κατοικεῖσθαι αὑτὴν. Προλέγει καὶ τὴν πολιορκίαν, καὶ τὴν ἀσθένειαν τῶν ἔνδοθεν πολεμούντων, καὶ τὸν τῆς πόλεως ἐμπρησμὸν, καὶ τοὺς τῷ βασιλεῖ τὴν ταύτης μηνύοντας ἅλωσιν, πῶν οἰκιῶν τὴν κατάλυσιν. Τίθησι καὶ τῆς Ἱερουσας λὴ8 τὰ ῥήματα, ἃ περὶ τοῦ Βαδυλωνίων ἔλεγε βα-
kth', Dioti exanestē epi Baduiïōna logismos Kyriou, tou theinai tēn gēn Badykïōgos eis aphagismon, tou d mē katoikeisthai hautēn. Prolegei kai tēn poliorkian, kai tēn astheneian tōn endothen polemountōn, kai ton tēs poleōs emprēsmon, kai tous tǭ basilei tēn tautēs mēnyontas halōsin, pōn oikiōn tēn katalysin. Tithēsi kai tēs Hierousas lē8 ta rhēmata, ha peri tou Badylōniōn elege ba-
"For the purpose of the Lord has risen up against Babylon, to make the land of Babylon a desolation, so that it is not inhabited." He foretells also the siege, the weakness of those fighting from within, the burning of the city, the messengers announcing its capture to the king, and the destruction of the houses. He sets down also the words of Jerusalem, which she spoke about the king of the Babylonians:
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λδ΄, Ἐμερίσατό δ με, γατέφαγέ 856 με, κατβασιλεὺς Βαδυιῶνος. Ὁ λεπτότατος; ἀὴρ μᾶλλον τῶν ἡμετέρων καθικνεῖται σωμάτων. Λέγει τοίγυν, ὅτι Τὰ σκότος τῆς συμφορᾶς καὶ αὑτά μον τῆς ψυχῆς ἐπλήρωσε τὰ μέλη. δ᾽ « Κατέστησέ με ὡς σκεῦος κενὸν 5, καὶ κατέπιέ με ὡς 5' δράκων᾽ ἐνἐπλησε " τὴν κοιλίαν αὑτοῦ ἀπὸ τῆς τρυφῆς μὸν.» Πάντων, φησὶν, ἐγύμνωσέ με τῶν ἀγαθῶν, καὶ δράπάντα μου τὸν πλοῦτον λαβὼν, καὶ τῆς εὐπραξίας γυμνώσας. Διδάσκει δὲ, ὡς αἱ παρανομίαι αὐτῆς καὶ αὐτὴν ἀσθενῆ, κἀκεῖνον ἀπέφηναν ἰσχυρόν. Ὁ λε'.“Εξωσάν με" οἱ" μόχθοι μου, καὶ αἱ ταιλαιπωρίαι μου εὶς Βαδυῶγα"), ἐρεῖ κατοικοῦσα Σιών" καὶ τὸ αἷμά μου, ἐπὶ τοὺς κατοικοῦντας Χαἰδσίαν, ἐρεῖ Ἱερουσαλήμ. Ἐκχδικηθήσεται, φησὶ, τὸ αἷμά μου παρ᾽ αὑτῶν, καὶ δίκας τίσουσιν ὧν παρηνόμησαν Ἴδὶ εἰς ἐμέ, Οὕτω τὰ περὶ "5 τῆς Ἱερουσαλὴμ ὁ προφήτης δείκνυσι "7, καὶ τὴν παρὰ τοῦ Θεοῦ ἐξενεχθεῖσαν δι-
ld΄, Emerisato d me, gatephage 856 me, katbasileus Baduiōnos. Ho leptotatos? aēr mallon tōn hēmeterōn kathikneitai sōmatōn. Legei toigyn, hoti Ta skotos tēs symphoras kai hauta mon tēs psychēs eplērōse ta melē. d᾽ « Katestēse me hōs skeuos kenon 5, kai katepie me hōs 5' drakōn᾽ eneplēse " tēn koilian hautou apo tēs tryphēs mon.» Pantōn, phēsin, egymnōse me tōn agathōn, kai drapanta mou ton plouton labōn, kai tēs eupraxias gymnōsas. Didaskei de, hōs hai paranomiai autēs kai autēn asthenē, kakeinon apephēnan ischyron. Ho le'.“Exōsan me" hoi" mochthoi mou, kai hai tailaipōriai mou eis Badyōga"), erei katoikousa Siōn" kai to haima mou, epi tous katoikountas Chaidsian, erei Hierousalēm. Ekchdikēthēsetai, phēsi, to haima mou par᾽ hautōn, kai dikas tisousin hōn parēnomēsan Idi eis eme, Houtō ta peri "5 tēs Hierousalēm ho prophētēs deiknysi "7, kai tēn para tou Theou exenechtheisan di-
"He has divided me, devoured me, [a thin darkness has seized me,] the king of Babylon." The finest [darkness], like air, penetrates our bodies more deeply. He says, then, that the darkness of the calamity filled the very members of my soul. "He made me like an empty vessel, and swallowed me like a dragon; he filled his belly with my delicacies." He stripped me, he says, of all good things, and like a dragon [swallowed me], taking all my wealth and stripping me of prosperity. He teaches that her transgressions both made her weak and made him strong. "My labours and my miseries drove me out into Babylon, says she who dwells in Zion; and my blood is upon the inhabitants of Chaldea, says Jerusalem." My blood, he says, will be avenged on them, and they will pay the penalty for the lawless deeds they did to me. Thus the prophet shows the [sufferings] of Jerusalem and the sentence pronounced by God.
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λς΄. Διὰ τοῦτο τάδε.έγει Κύριος" Ἰδοὺ ἐγὼ κρινῶ τὸν " ἀντίδικον σου, καὶ ἐκδικήσω τὴν ἐκδίκησίν οου. ξπειδὴ ἔγνως τὴν ἀπὸ τῆς ἁμαρτίας ἐγγιγνομένὴν ' βλάδην. « Καὶ ἐρημώτω τὴν θάλασσαν αὐτῆς.» Τουτέστι, τὸ πλῆθος τῶν ὑπηκόων.« Καὶ ξηρανῶ τὴν πηγὴν αὐτῆς. » Τὴν βασιλείαν, καὶ τὴν κατὰ πάντῶν δυναστείαν, Εἶτα λέγει καὶ τὰ τῆς ἐρημίας ἴδια, περὶ ὦ» πολλάκις εἰρήκαμεν" « Οὐ χκατοιχηθίσεται δὲ " ἐπὶ τὸ αὐτό. 5.» Ὀλίγας γὰρ ἔχει νῦν οἰκίας, καὶ ταύτας ἐσχεδασμένας. ᾿Απειχάσας δὲ λέουσι τοὺς ἀριστέας αὐτῆς, προλέγει αὐτῶν τήν τε δειλίαν, καὶ τὸν ὄλεθρον.
ls΄. Dia touto tade.egei Kyrios" Idou egō krinō ton " antidikon sou, kai ekdikēsō tēn ekdikēsin oou. xpeidē egnōs tēn apo tēs hamartias engignomenēn ' bladēn. « Kai erēmōtō tēn thalassan autēs.» Toutesti, to plēthos tōn hypēkoōn.« Kai xēranō tēn pēgēn autēs. » Tēn basileian, kai tēn kata pantōn dynasteian, Eita legei kai ta tēs erēmias idia, peri ō» pollakis eirēkamen" « Ou chkatoichēthisetai de " epi to auto. 5.» Oligas gar echei nyn oikias, kai tautas eschedasmenas. ᾿Apeichasas de leousi tous aristeas autēs, prolegei autōn tēn te deilian, kai ton olethron.
"Therefore thus says the Lord: Behold, I will judge your adversary and avenge your vengeance", since you have come to know the harm that comes from sin. "And I will make her sea desolate," that is, the multitude of her subjects. "And I will dry up her spring": the kingship and the dominion over all. Then he states the marks of desolation, of which we have often spoken: "It shall not be inhabited together"; for it now has few houses, and those scattered. Having likened its champions to lions, he foretells their cowardice and destruction.
51.39PG 81
λθ’, μ΄. Δώσω γὰρ, φησὶ, πότημα αὐτοῖς, καὶ μεθύσω αὑτοὺς, ὅπως " καρωθῶσι, καὶ ὑπνώσωσιν ὕπνον. αἰώνιον", καὶ οὐ μὴ διεγερθῶσι ", Λέγει Κύριος. Καὶ καταδιδάσω 5 αὐτοὺς ὡς ἄρνας ἴ εἷς σραγὴν, καὶ ὡς κριοὺς δ μετ᾽ ἐρίζων, Τούς τὸ ἄρχοντας καὶ ἀρχομένους, καὶ μετὰ τοῦ βασιλέως τοὺς ὑπηκόους" ἄργας Ὑὰρ καὶ ἐρίφους τοὺς ὑπηχόγυς ἐκάλεσε, κριοὺς δὲ τοὺς ἄρχοντας.
lth’, m΄. Dōsō gar, phēsi, potēma autois, kai methysō hautous, hopōs " karōthōsi, kai hypnōsōsin hypnon. aiōnion", kai ou mē diegerthōsi ", Legei Kyrios. Kai katadidasō 5 autous hōs arnas i heis sragēn, kai hōs krious d met᾽ erizōn, Tous to archontas kai archomenous, kai meta tou basileōs tous hypēkoous" argas Hyar kai eriphous tous hypēchogys ekalese, krious de tous archontas.
"For I will give them a drink," he says, "and make them drunk, so that they become stupefied and sleep an everlasting sleep and do not wake, says the Lord. And I will bring them down like lambs to the slaughter, and like rams with kids": rulers and ruled alike, and the subjects together with the king; for he called the subjects lambs and kids, and the rulers rams.
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μα', Πῶς ἑάλω Σεσὰχ", καὶ ἐθηρεύθη '" τὸ καύχῆμα πάσης τῆς γῆς; Αὐτὴν οὕτω καλεῖ τὴν Βαθυλῶνα. Καὶ γὰρ τὸν ταύτης βασιλέα Σεσὰχ ἐν τιῖς πρόσθεν ἑρμηνευομένοις "' προσηγόρευσε. Εἰκὸς δὲ αὐτὴν οὕτως ὀνομασθῆναι πάλαι, μετονομασθῆναι δὲ Βαδωλῶνα. Ὅτι γὰρ τὴν πόλιν οὕτω καλεῖ, τὰ ἐκαγόμενα μαρτυρεῖ. «Πῶς ἐγένετο Βαδυλὼν εἰς ἀφανισχλὸν ἐν πᾶτι 5 τοῖς ἔθνεσι; » Δείκνυσι καὶ τῶν ἐπεστρατευσάντων τὸ πλῆθος.
ma', Pōs healō Sesach", kai ethēreuthē '" to kauchēma pasēs tēs gēs? Autēn houtō kalei tēn Bathylōna. Kai gar ton tautēs basilea Sesach en tiis prosthen hermēneuomenois "' prosēgoreuse. Eikos de autēn houtōs onomasthēnai palai, metonomasthēnai de Badōlōna. Hoti gar tēn polin houtō kalei, ta ekagomena martyrei. «Pōs egeneto Badylōn eis aphanischlon en pati 5 tois ethnesi? » Deiknysi kai tōn epestrateusantōn to plēthos.
"How Sesach has been taken, and the boast of the whole earth captured!" He calls Babylon itself by this name; for in the passages interpreted earlier he called its king Sesach. It is likely that it was formerly so named and later renamed Babylon. That he calls the city so is attested by what follows: "How has Babylon become a desolation among all the nations!" He shows also the multitude of those who marched against it.
51.44PG 81
μδ΄. ᾿Αγέδη ἐπὶ Βαδυλῶνωα ἡ θάλασσα" ἐν ἤχῳ κυμάτων αὐτῆς κατελήφθη "". Εἴτα προαγορεύσας τὴν ἐρημίαν, πάλιν εἰς μέσον φέρει τὸν Βήλ. ν᾽. ᾿Εκδικήσω γὰρ, φησὶν, ἐπὶ "" τὸν Βὴ1 ἐν Βαδυκλῶνι, καὶ ἐξοίσω ἃ κατέπιεν ἐκ τοῦ στόματος αὐτοῦ" καὶ δ οὗ μὴ συναχθῶσι πρὸς αὖτὸν "1 ἔτι τὰ ἔθνη. Μέμνηται καὶ ὁ Δανιὴλ τῆς προσφερομένης αὑτῷ τροφῆς, καὶ ὅπως ταύτην οἱ ἱερεῖς χατηνάλισχον. Προλέγει ὃὲ ὁ προφητικὸς λόγος καὶ τῆς πλάνης τὴν παῦλαν ' ψυχαγωγεῖ "δ δὲ καὶ τὸν λαὸν, καὶ παρακελεύεται μὴ δεῖσαι τὰ ἐπερχόμενα τῇ Βαδυλῶνι κακὰ, καὶ διδάσκει ὡς πρὸ πολλοῦ ταῦτα μεμήνυται με΄. Εἰσειεύσεται γὰρ ἐν τῷ αὐτῷ ἐνιαυτῷ ἀκοὴ, καὶ" μετ᾽ αὑτὸν ἐν" τῷ ἐνιαυτῷ ἡ ἀκοὴ καὶ ἡ ἀδικία ἐν τῇ γῇ. Καὶ ἐξουσιαστὴς ἐπὶ Πρὸ γὰρ ἑνὸς καὶ δύο ἐνιαυτῶν τῆς ἐφόδου τῶν ποἀδιχοῦντες καὶ συνἦθως παρανομοῦντες. Διά τοι τοῦτο καὶ τοῖς προῦχυνουμένοις γλυπτοῖς, καὶ τοῖς προσκυνοῦσιν αὐτὰ, κὃν ὄλεθρον ἀπειλεῖ, καὶ τὴν κτίσιν πᾶσαν "5 ἐπὶ τῇ πανωλεθρίᾳ ταύτης ᾽" εὐφραίνεσθαι λέγει " διδάσκει ὃὲ καὶ τῆς τιμωρίας τὸ δίκαιον.
md΄. ᾿Agedē epi Badylōnōa hē thalassa" en ēchǭ kymatōn autēs katelēphthē "". Eita proagoreusas tēn erēmian, palin eis meson pherei ton Bēl. n᾽. ᾿Ekdikēsō gar, phēsin, epi "" ton Bē1 en Badyklōni, kai exoisō ha katepien ek tou stomatos autou" kai d hou mē synachthōsi pros auton "1 eti ta ethnē. Memnētai kai ho Daniēl tēs prospheromenēs hautǭ trophēs, kai hopōs tautēn hoi hiereis chatēnalischon. Prolegei hoe ho prophētikos logos kai tēs planēs tēn paulan ' psychagōgei "d de kai ton laon, kai parakeleuetai mē deisai ta eperchomena tę̄ Badylōni kaka, kai didaskei hōs pro pollou tauta memēnytai me΄. Eiseieusetai gar en tǭ autǭ eniautǭ akoē, kai" met᾽ hauton en" tǭ eniautǭ hē akoē kai hē adikia en tę̄ gę̄. Kai exousiastēs epi Pro gar henos kai dyo eniautōn tēs ephodou tōn poadichountes kai synēthōs paranomountes. Dia toi touto kai tois prouchynoumenois glyptois, kai tois proskynousin auta, kon olethron apeilei, kai tēn ktisin pasan "5 epi tę̄ panōlethrią tautēs ᾽" euphrainesthai legei " didaskei hoe kai tēs timōrias to dikaion.
"The sea has come up over Babylon; it has been covered by the roar of its waves." Then, having foretold its desolation, he again brings Bel into view: "For I will punish Bel in Babylon, and bring out of his mouth what he swallowed, and the nations shall no longer gather to him." Daniel too mentions the food that was brought to him and how the priests consumed it. The prophetic word foretells also the end of the error; it consoles the people as well, bidding them not fear the evils coming on Babylon, and teaches that these have been made known long before. "… For a report will come in one year, and after it in [another] year a report, and injustice in the land, and ruler upon [ruler]." For one and two years before the attack of the enemy … acting unjustly and transgressing as usual. For this reason he threatens destruction both on the carved images that are worshipped and on those who worship them, and says that the whole creation will rejoice at its utter destruction; and he teaches the justice of the punishment.
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μθ΄. Καὶ μέντοι ἐν Βαδυλῶνι, τοῦ πεσεῖν" τραυματίας ᾿Ισραὴ.1 ἐν αὐτῇ. Καὶ τῆς οὖν Βαδυλῶνος πεσοῦνται τραυματίαι ὑπὸ πάσης τῆς γῆς ᾿ ἃ γὰρ εἰς τὸν Ἰσραὴλ εἰργάτατο, ὑφ᾽ ἑτέρων πείσεται.
mth΄. Kai mentoi en Badylōni, tou pesein" traumatias ᾿Israē.1 en autę̄. Kai tēs oun Badylōnos pesountai traumatiai hypo pasēs tēs gēs ᾿ ha gar eis ton Israēl eirgatato, hyph᾽ heterōn peisetai.
"And indeed in Babylon, [as Babylon made] the slain of Israel fall in her," so the slain of Babylon will fall throughout all the earth; for what it did to Israel it will suffer from others.
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ν΄. ᾿Αγασωζόμεγοι ἐκ γῆς 'ὅ, πορεύεσθε, καὶ μὴ ἵστασθε" μνήσθητε, οἱ μακρόθεν, τοῦ Κυρίου. Τοῖς αἰχμαλωτευθεῖσιν Ἰουδαίοις ταῦτα λέγει. ε Καὶ ρουσαλὴμ ἀναθήτω ἐπὶ τὴν καρδίαν ὑμῶν. » Τῆς ἀναχειμένης τῷ Θεῷ μὴ ἐπιλάθησθε πόλεως. Εἶτα ἐκ προσώπου ἐχείνων "
n΄. ᾿Agasōzomegoi ek gēs 'ho, poreuesthe, kai mē histasthe" mnēsthēte, hoi makrothen, tou Kyriou. Tois aichmalōteutheisin Ioudaiois tauta legei. e Kai rousalēm anathētō epi tēn kardian hymōn. » Tēs anacheimenēs tǭ Theǭ mē epilathēsthe poleōs. Eita ek prosōpou echeinōn "
"You who are escaping from the land, go, and do not stand still; remember the Lord from far away." He says this to the captive Jews. "And let Jerusalem come up into your heart": do not forget the city dedicated to God. Then, speaking in their person:
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να’. ᾿Ησχύνθημεν, ὅτε ἠκούσαμεν ὀνειδισμὸν ἡμῶν. Κατεκάϊζυγεν ἀτιμία τὸ πρόσωπον ἡμῶν. Εἰσῆλθον ἀ.1.ἰογεγεῖς εἰς τὰ ἅγια ἡμῶν, εἰς οἶκον Κυρίου. Οὕτω τούτων ἀποδυρομένων, ὁ Δεσπότης ἔφη 6.
na’. ᾿Ēschynthēmen, hote ēkousamen oneidismon hēmōn. Katekaïzygen atimia to prosōpon hēmōn. Eisēlthon a.1.iogegeis eis ta hagia hēmōn, eis oikon Kyriou. Houtō toutōn apodyromenōn, ho Despotēs ephē 6.
"We were ashamed when we heard our reproach; dishonour covered our face; foreigners entered into our holy places, into the house of the Lord." As they lament thus, the Master said:
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νβ', νγ΄. Ἰδοὺ ἡμέραι ἔρχονται, «“έγει Κύριος, καὶ ἐκδικήσω ἐπὶ τὰ γλυπτὰ αὐτῆς, καὶ ἐπὶ "ὶ πάσῃ τῇ γῇ αὑτῆς πεσοῦνται τραυματίαι. Ὅτι ἐὰν ἀνωδῇ Βαδυιὼν ὡς "8 ὁ οὐρανὸς. καὶ ἐὰν ὀχυρώσῃ ὕψος τῆς ἰσχύος αὐτῆς, παρ᾽ ἐμοῦ Κύριος. Περιδόλους εἶχε μεγίστους, καὶ λίαν ὑψηλούς ᾿ διδάσκει τοίνυν ὁ Δεσπότης Θεὸς, ὡς οὐδεμίαν ὄνησιν ἐκεῖθεν χαρπώσοντα:, αὑτοῦ κατ᾽ αὑτῶν τὴν ψῆφον ἐχφέροντος. Συνάπτει δὲ τῇ θείᾳ ψήφῳ τὸ ἔργον, καί φησι"
nb', ng΄. Idou hēmerai erchontai, «“egei Kyrios, kai ekdikēsō epi ta glypta autēs, kai epi "i pasę̄ tę̄ gę̄ hautēs pesountai traumatiai. Hoti ean anōdę̄ Baduiōn hōs "8 ho ouranos. kai ean ochyrōsę̄ hypsos tēs ischyos autēs, par᾽ emou Kyrios. Peridolous eiche megistous, kai lian hypsēlous ᾿ didaskei toinyn ho Despotēs Theos, hōs oudemian onēsin ekeithen charpōsonta:, hautou kat᾽ hautōn tēn psēphon echpherontos. Synaptei de tę̄ theią psēphǭ to ergon, kai phēsi"
"Behold, days are coming, says the Lord, and I will punish her carved images, and in all her land the wounded shall fall. For even if Babylon goes up like heaven, and even if she fortifies the height of her strength, from me [destroyers will come upon her], says the Lord." It had very great and lofty walls. The Master God teaches, then, that they will reap no benefit from them, since he himself pronounces the sentence against them. He joins the deed to the divine sentence, and says:
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νδ', νε΄. Φωνὴ κραυγῆς ἐν Βαδυκζλῶνι, καὶ συγ- Κύριος τὴν» Βαδυῶνα, καὶ ἁπώϊεσεν ἐξ αὐτῆς φωνὴν "9 ἠἡχοῦσαν ὃ) ὡς ὕδατα πο.1.1ά. Τὸ πλῆθος πῶν οἰκητόρων διὰ τούτων δεδήλωκεν “ καὶ οὐδὲν, φησὶν, ἀπώνατο τῶν τόξων, οὔτε τῶν δοράτων, τοῦ Θεοῦ δίκας αὐτὴν πραττομένου. Πρὸς γὰρ τοῖς στρατ- Ὁ ηγοῖς, καὶ τοῖς ἀριστεῦσι, « Καὶ δ᾽ τὸ μέγιστον πύλαι πυρὸς γενήσονται παρανάλωμα. ν» Οὕτω ταῦτα προειρηκὼς, διδάσκει, ὡς τήνδε τὴν πρόῤῥητιν ψεν ἐν τῷ τετάρτῳ 8 τῆς Σεδεκίου βασιλείας, τοῦ Θεοῦ τοῦτο προστάξαντος - καὶ τὸ βεθλίον ἔδωκε τῷ Σαραίᾳ 35, ὃς εἰς τὴν Βαδυλῶνα παρὰ Σεδεκίου ἐπέμφθη - καὶ ὡς τοῦτο παρηγγύησεν τὸ βιθλίον ἐν Βαδυλῶϑι, καὶ εἰπεῖν " ξβϑ'. Κύριε, σὺ ἐλάλησας ἐπὶ τὸν τόπον τοῦτον, τοῦ ἐξοιοθρεῦσαι αὐτὸν, καὶ τοῦ μὴ εἶναι ἐν αὑτῷ κατοικοῦντα", ἀπὸ ἀγθρώπου ἕως κτήγους, ὅτι ἀταγισμὸς εἰς τὸν αἰῶνα ἔσται. Ταῦτα δὲ, ἔφη ᾽7, προσευξάμενος, καὶ λίθῳ τὸ βιθλίον ῥἶψον εἰς τὸν Εὐφράτην, καὶ ἐρεῖς ᾿ ξδ΄. Οὕτως καταδύσεται Βαδυ.ἰὼν, καὶ οὐ μὴ ἀναστῇ ἀπὸ προσώπου τῶν κακῶν, ὧν ἐγὼ ἐπάγω ἐπ' αὑτήν. Τοῦτο δὲ εἰς ψυχαγωγίαν τῶν αἰχμαλώτῶν γενέσθαι προσέταξεν ὁ Δεσπότης " ἵνα μαθόντες καὶ ταύτὴς τὴν ἅλωσιν, καὶ τὴν οἰκείαν ἐλευθερίαν, ἐπὶ παραψυχὴν ἔχωσι τῶν ἀγαθῶν τὴν ἐλπίδα. Ἡ μὲν οὖν προφητεία ἐντεῦθεν δ" ἔσχε τὸ τέλος,
nd', ne΄. Phōnē kraugēs en Badykzlōni, kai syg- Kyrios tēn» Badyōna, kai hapōïesen ex autēs phōnēn "9 hēēchousan ho) hōs hydata po.1.1a. To plēthos pōn oikētorōn dia toutōn dedēlōken “ kai ouden, phēsin, apōnato tōn toxōn, oute tōn doratōn, tou Theou dikas autēn prattomenou. Pros gar tois strat- Ho ēgois, kai tois aristeusi, « Kai d᾽ to megiston pylai pyros genēsontai paranalōma. n» Houtō tauta proeirēkōs, didaskei, hōs tēnde tēn prorrhētin psen en tǭ tetartǭ 8 tēs Sedekiou basileias, tou Theou touto prostaxantos - kai to bethlion edōke tǭ Saraią 35, hos eis tēn Badylōna para Sedekiou epemphthē - kai hōs touto parēngyēsen to bithlion en Badylōϑi, kai eipein " xbϑ'. Kyrie, sy elalēsas epi ton topon touton, tou exoiothreusai auton, kai tou mē einai en hautǭ katoikounta", apo agthrōpou heōs ktēgous, hoti atagismos eis ton aiōna estai. Tauta de, ephē ᾽7, proseuxamenos, kai lithǭ to bithlion rhipson eis ton Euphratēn, kai ereis ᾿ xd΄. Houtōs katadysetai Bady.iōn, kai ou mē anastę̄ apo prosōpou tōn kakōn, hōn egō epagō ep' hautēn. Touto de eis psychagōgian tōn aichmalōtōn genesthai prosetaxen ho Despotēs " hina mathontes kai tautēs tēn halōsin, kai tēn oikeian eleutherian, epi parapsychēn echōsi tōn agathōn tēn elpida. Hē men oun prophēteia enteuthen d" esche to telos,
"A sound of crying in Babylon, and great destruction … [for the] Lord [has destroyed] Babylon, and destroyed from it a great voice roaring like many waters." By these words he has shown the multitude of its inhabitants; and it gained nothing, he says, from bows or spears, since God was exacting the penalty from it. For besides the generals and champions, "and, what is greatest, its gates will become fuel for fire." Having foretold these things, he teaches that he wrote this prediction in the fourth [year] of Zedekiah's reign, at God's command, and gave the book to Saraiah, who was sent to Babylon by Zedekiah; and that he charged him [to read] the book in Babylon and to say: "Lord, you have spoken against this place, to destroy it, so that there is no inhabitant in it, from man to beast; for it shall be a desolation for ever." Having prayed this, he said, throw the book with a stone into the Euphrates and say: "So shall Babylon sink and not rise, because of the evils that I bring upon her." The Master commanded this to be done for the consolation of the captives, so that, learning of its capture and of their own freedom, they might have the hope of good things as comfort. This prophecy, then, ends here.
Chapter 52
52.1PG 81
ἹἸστοριχώτερον δὲ διέξεισι τὰ ἑξῆς " καὶ διδάσκων ᾿᾽, ὅπως τε ἐδασίλευσεν ὁ Σεδεκίας, καὶ Ν᾽ ὅτι παρᾶνομῶν διετέλεσε “ καὶ "" ὡς ἐν τῷ ἐννάτῳ ἕτει τῆς βατὴν Ἱερουσαλὴμ πολιορχῶν διετέλεσε μέχρις ἐνδεκάτου ἕτους, ἕτερον ἔξωθεν ἐγείρας περίδολον ἀπὸ λίθων μεγίστων " καὶ ὅπως ὁ λιμὸς τοὺς ἔνδον τῶν πολεμίων χαλεπώτερον χκατειργάζετο. Διηγεῖται δὲ, ὡς τοῦ τείχους πεσόντος νύκτωρ ἀπέδρασαν οἱ δυγατοὶ σὺν τῷ βασιλεῖ, καὶ ὡς οἱ Χαλδαῖοι διώξαντες συνέλαξόν "5 τε αὑτοὺς, καὶ ἀπήγαγον " εἰς Δεδλαθὰ, καὶ παρέσνησαν τῷ Ναδουχοδονόσορ᾽ ὁ δὲ διελέγξας ἐπὶ τῇ τῶν ὄρκων παραθδάσει τὸν Σεδεκίαν, πρῶτον "" μὲν ἀνεῖλε τοὺς υἱοὺς αὐτοῦ, εἶτα τοὺς ἄρχοντας " καὶ ὅτι μετὰ τὴν πικρὰν ἐχείνην θεωρίαν, τοῦ βασιλέως τοὺς ὀφθαλμοὺς ἐξορύξας "5, καὶ πέδας αὑτῷ παραθεὶς "7, ἀπήγαγέ τε εἰς Βαδυλῶνα, καὶ μύλωνι παρέδωκε. Διδάσκει τε καὶ ὅπως Ναδουζξαρδὰν ὑπὸ τοῦ Ναῤδουχοδονόσορ ἀποσταλεὶς, καὶ τὸν θεῖον νεὼν ἐνέπρησε, καὶ πρὸς τούτῳ τὰ βασίλεια, καὶ τὰς λαμπρὰς τῆς πόλεως οἰκίας, καὶ τοὺς περιδόλους τοῦ ἄστεως "δ ἐκ βάθρων ἀνέσπασεν " ἀπήγαγε δὲ καὶ ἅπαντας τοὺς λοιποὺς εἰς Δεδλαθὰ, ὀλίγους τινὰς τῶν πενήτων καταλιπὼν, ὥστε τὴν γῆν γεωργεῖν. Καὶ ποὺς στύλους τοὺς χαλκοῦς τοὺς παμμεγέθεις, οὖς 0 Σολομὼν χατεσχευάχει, καὶ τὴν θάλασσαν τὴν χαλχῆν χωνεύσας, ἀπεχόμισεν εἰς Βαδυλῶνα, καὶ τοὺς ρᾶς ὁ Σύρος γιπτῆρας ποδῶν ἡρμήνευσε. Καὶ τὰ ἄλλα δὲ σχεύη μετὰ τούτων ἀπήνεγκε. Σαπρὼθ "5 δὲ τοὺς ὁδελίσχους καλεῖ" διδάσκε: δὲ, ὅπως καὶ τὸν πρῶτον ἱερέα, καὶ τὸν δεύτερον, καὶ τοὺς μετὰ τούτων ἀπαχθέντας ἀνεῖλε τῶν Βαδυλωνίων ὁ βασιλεύς " λέγει δ᾽ τε καὶ τῶν ἀπαχθέντων αἰχμαλώτων τὸν ἀριθμόν " πρὸς "' δὲ τούτοις ἐξηγεῖται, ὅπως μετὰ τὰ ἑπτὰ καὶ τριάκοντα ἔτη τῆς Ἰεχονίου αἰχμαλωσίας - αὐτὸν προσέταξε, καὶ ὁμοδίαιτον δ εἶχεν, ἀφθόνως αὑτῷ Οὐ. χορηγῶν τὴν τῶν ἀναγκαίων ἀπόλαυσιν. Καὶ τοῦτο οὐ τὴν τοῦ Δεσπότου φιλανθρωπίαν κηρύττει. Κολάζων γὰρ ἐλεεῖ, καὶ παιδείαν ἐπάγων ψυχαγωγεῖ, χοὶ Ἢ μεῖς τοίνυν τῆς χρίσεως τὸ δίκαιον δείσωμεν, καὶ τῇ φιλο ανθρωπίᾳ θαῤῥοῦντες, μὴ ἀπαγορεύσωμεν τὴν σωτὴν εὐθεῖαν πορείαν ὁδεύωμεν, ἵνα πὸ μακάριον χαταλάβωμεν τέλος, ἐν Χριστῷ Ἵπποῦ τῷ Κυρίῳ ἡ μῶν, μεθ᾽ οὗ τῷ Πατρὶ ἡμῶν δ᾽ ἡ δόξα, σὺν πῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεῖ, καὶ εἰς τοὺς αἰῶνας τῶν
HiIstorichōteron de diexeisi ta hexēs " kai didaskōn ᾿᾽, hopōs te edasileusen ho Sedekias, kai N᾽ hoti paranomōn dietelese “ kai "" hōs en tǭ ennatǭ hetei tēs batēn Hierousalēm poliorchōn dietelese mechris endekatou hetous, heteron exōthen egeiras peridolon apo lithōn megistōn " kai hopōs ho limos tous endon tōn polemiōn chalepōteron chkateirgazeto. Diēgeitai de, hōs tou teichous pesontos nyktōr apedrasan hoi dygatoi syn tǭ basilei, kai hōs hoi Chaldaioi diōxantes synelaxon "5 te hautous, kai apēgagon " eis Dedlatha, kai paresnēsan tǭ Nadouchodonosor᾽ ho de dielenxas epi tę̄ tōn orkōn parathdasei ton Sedekian, prōton "" men aneile tous huious autou, eita tous archontas " kai hoti meta tēn pikran echeinēn theōrian, tou basileōs tous ophthalmous exoryxas "5, kai pedas hautǭ paratheis "7, apēgage te eis Badylōna, kai mylōni paredōke. Didaskei te kai hopōs Nadouzxardan hypo tou Nardouchodonosor apostaleis, kai ton theion neōn eneprēse, kai pros toutǭ ta basileia, kai tas lampras tēs poleōs oikias, kai tous peridolous tou asteōs "d ek bathrōn anespasen " apēgage de kai hapantas tous loipous eis Dedlatha, oligous tinas tōn penētōn katalipōn, hōste tēn gēn geōrgein. Kai pous stylous tous chalkous tous pammegetheis, ous 0 Solomōn chatescheuachei, kai tēn thalassan tēn chalchēn chōneusas, apechomisen eis Badylōna, kai tous ras ho Syros giptēras podōn hērmēneuse. Kai ta alla de scheuē meta toutōn apēnenke. Saprōth "5 de tous hodelischous kalei" didaske: de, hopōs kai ton prōton hierea, kai ton deuteron, kai tous meta toutōn apachthentas aneile tōn Badylōniōn ho basileus " legei d᾽ te kai tōn apachthentōn aichmalōtōn ton arithmon " pros "' de toutois exēgeitai, hopōs meta ta hepta kai triakonta etē tēs Iechoniou aichmalōsias - auton prosetaxe, kai homodiaiton d eichen, aphthonōs hautǭ Ou. chorēgōn tēn tōn anankaiōn apolausin. Kai touto ou tēn tou Despotou philanthrōpian kēryttei. Kolazōn gar eleei, kai paideian epagōn psychagōgei, choi Ē meis toinyn tēs chriseōs to dikaion deisōmen, kai tę̄ philo anthrōpią tharrhountes, mē apagoreusōmen tēn sōtēn eutheian poreian hodeuōmen, hina po makarion chatalabōmen telos, en Christǭ Hippou tǭ Kyriǭ hē mōn, meth᾽ hou tǭ Patri hēmōn d᾽ hē doxa, syn pǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn
What follows he relates more as history. He teaches how Zedekiah reigned and how he went on transgressing; how in the ninth year of [his reign Nebuchadnezzar came and] besieged Jerusalem until the eleventh year, raising another wall outside it of very great stones; and how the famine wore down those inside more grievously than the enemy. He relates how, when the wall fell, the powerful fled by night with the king, and how the Chaldeans pursued and seized them, led them away to Reblatha, and set them before Nebuchadnezzar. He, having convicted Zedekiah of breaking his oaths, first killed his sons and then the rulers; and after that bitter sight he gouged out the king's eyes, put fetters on him, led him away to Babylon, and handed him over to the mill. He teaches also how Nabuzardan, sent by Nebuchadnezzar, burned the divine temple, and besides it the palace and the splendid houses of the city, and tore up the walls of the city from their foundations; and he led all the rest away to Reblatha, leaving a few of the poor to farm the land. And the huge bronze pillars that Solomon had made, and the bronze sea, he melted down and carried off to Babylon; and the … the Syrian rendered as "foot-basins." He carried off the other vessels with these too. He calls the spits "saproth." He teaches how the king of the Babylonians killed the first priest and the second and those carried off with them; and he states also the number of the captives carried off. In addition he relates how, after thirty-seven years of Jeconiah's captivity, [the king of Babylon] ordered him [to be released] and had him at his table, supplying him generously with all he needed. And this … proclaims the Master's love for humankind. For while punishing he shows mercy, and while bringing discipline he consoles. Let us, then, fear the justice of his judgment, and, trusting in his love for humankind, not despair of salvation, but walk the straight road, so that we may reach the blessed end in Christ Jesus our Lord, with whom be glory to our Father, with the all-holy Spirit, now and always and to the ages of ages.
Chapter 101
101.1PG 81
Ὁ θαυμάσιος Βαροὺχ συναπῆρε μὲν εἰς Αἴγυπτον τοῖς πεφευγόσιν Ἰουδαίοις" τοῦτο γὰρ ἐν τοῖς πρό- Πᾶσαν γὰρ εἰσἔφερον σπουδὴν τῆς εὐσεθείας οἱ τρόφιμοι, ὥστε τοὺς ἀσθενεῖς ἐπερείδειν “, καὶ πρὸς τὴν ἀλήθειαν ᾿Αφικόμενος τοίνυν εἰς τὴν Βαδυλῶνα, τοῦ θείου Ἱερεμίου τὴν προφητείαν ὑπανέγνω πᾶσι τοῖς καὶ τῷ Ἰεχονίᾳ, ὃς ὀλίγον βασιλεύσας χρόνον ἐγένετο δορνάλωτος " καὶ οὐ δι» ἦμαρτε τοῦ σκοποῦ. Εἰς αἴσθησιν γὰρ αὐτοὺς ἤνεγκε τῶν προτέρων ἁμαρτημάτων, ὡς καὶ γνῶναι τῆς καὶ χρήματα εἰσενεγκεῖν ἕχαστον, καὶ ταῦτα ἀπο- ὥττε ἱερεῖα πρίασθαι, καὶ ταῦτα θῦσαι, καὶ τὸν Δεσπότην Θεὸν ἱλεώτασθαι, Τὸ γὰρ μάννα 5, θυσίαν οἱ Ἕδραῖο: καλοῦσι. Αἰτοῦσι δὲ ζωὴν, καὶ τῷ Ναθουχοδινότορ, καὶ τῷ δ᾽ Βαλτάσαρ τῷ υἱῷ αὐτοῦ. Οὕτω καὶ ὁ θεῖος ᾿Απόστολος ὑπὲρ τῶν ἕτι πολεμούντων τῇ εὐπεδείᾳ βασιλέων. καὶ τῶν ἐν ὑπεροχῇ καὶ ἐξουσίᾳ δητων, ἐνομοθέτησεν εὔχεσθαι. Τοσαύτη συμφωνία πὧν παλαιῶν πρὸς τὰ νέα. Αἰτοῦσι δὲ καὶ αὐτοὶ δουἴνα μὴ τινὰ ὑπομένωσι δ΄ πλάνην. ᾿Αναμιμνήσχουτι δὲ καὶ τῶν οἰκείων ἁμαρτημάτων, καὶ τῆς ψήφου τῆς θείας ὁμολογοῦσι! τὸ δίκαιον. Παραχαλοῦσ! δὲ καὶ αὐτὴν αὐτῶν ἀναγνωσθῆναι τῷ Θεῷ τὴν ἐπιστολὴν ἐν ταῖς λαμπραῖς ἑορταῖς,
Ho thaumasios Barouch synapēre men eis Aigypton tois pepheugosin Ioudaiois" touto gar en tois pro- Pasan gar eisepheron spoudēn tēs eusetheias hoi trophimoi, hōste tous astheneis epereidein “, kai pros tēn alētheian ᾿Aphikomenos toinyn eis tēn Badylōna, tou theiou Hieremiou tēn prophēteian hypanegnō pasi tois kai tǭ Iechonią, hos oligon basileusas chronon egeneto dornalōtos " kai ou di» ēmarte tou skopou. Eis aisthēsin gar autous ēnenke tōn proterōn hamartēmatōn, hōs kai gnōnai tēs kai chrēmata eisenenkein hechaston, kai tauta apo- hōtte hiereia priasthai, kai tauta thysai, kai ton Despotēn Theon hileōtasthai, To gar manna 5, thysian hoi Hedraio: kalousi. Aitousi de zōēn, kai tǭ Nathouchodinotor, kai tǭ d᾽ Baltasar tǭ huiǭ autou. Houtō kai ho theios ᾿Apostolos hyper tōn heti polemountōn tę̄ eupedeią basileōn. kai tōn en hyperochę̄ kai exousią dētōn, enomothetēsen euchesthai. Tosautē symphōnia pōn palaiōn pros ta nea. Aitousi de kai autoi douina mē tina hypomenōsi d΄ planēn. ᾿Anamimnēschouti de kai tōn oikeiōn hamartēmatōn, kai tēs psēphou tēs theias homologousi! to dikaion. Parachalous! de kai autēn autōn anagnōsthēnai tǭ Theǭ tēn epistolēn en tais lamprais heortais,
The admirable Baruch went away to Egypt with the Jews who had fled; for this [was shown] in the preceding … For the nurslings of piety brought all zeal to support the weak, and to [lead them] to the truth … Having come, then, to Babylon, he read aloud the prophecy of the divine Jeremiah to all the … and to Jeconiah, who, having reigned for a short time, became a captive; and he did not miss his aim. For he brought them to a sense of their former sins, so that they recognized also the … and each contributed money, and they [sent] it … so as to buy sacrificial victims, to sacrifice them, and to propitiate God the Master. For the Hebrews call a sacrifice "manna." And they ask for life also for Nebuchadnezzar and for Baltasar his son. So too the divine Apostle laid down that we should pray for the kings who were still making war on piety, and for those in eminence and authority. So great is the harmony of the old with the new. They ask also for themselves, that they may not undergo any … wandering. They recall their own sins too, and confess the justice of the divine verdict. They also urge that their letter be read [in the house] of God at the splendid feasts.
101.15PG 81
ιε΄. ις΄. Καὶ ἐρεῖτε, φησὶ, Τῷ Κυρίῳ Θεῷ ἡμῶν ἡ δικαιοσύνη, ἡμῖν δὲ ἡ αἰσχύνη τοῦ προσώπου "ἡ ἡμῶν, ὡς ἡ ἡμέρα αὕτη ἀνθρώπῳ ᾿Ιούδα ", καὶ τοῖς κατοικοῦσιν ᾿Ιερουσαιϊὴμ, καὶ τοῖς" ἄρχουσιν ἡμῶν, καὶ τοῖς ἱερεῦσιν» ἡμῶν, ἐναγτίον Κυρίου. Δικαιοτάτη, φησὶν, ἡ καθ᾽ ἡμῶν ἐξενεχθεῖσα τοῦ Θεοῦ ψῆφος " ἡμεῖς δὲ αἰσχύνης ἄξιοι, κοινῇ πᾶντες παρανομήσαντες. Μετὰ γὰρ τῶν βασιλέων, καὶ οἱ ἱερεῖς τὴν ἐναντίαν ἐτρέποντο “9. εζ΄, τη. Ὅτι ἠπιστήσαμεν αὑτῷ. Καὶ οὐκ ἠκούσαμεν τῆς φωνῆς Κυρίου Θεοῦ 1" ἡμῶν, πορεύεσθαι τοῖς προστάγμασι Κυρίου, οἷς ἔδωκες κατὰ πρόσωπον ἡμῶν. ᾿Αναμιμνήσχονται δὲ καὶ ι0'., Ἐξ οὗ" γὰρ" τῆς Αἰγυπτίων ἡμλευθερώθησαν οἱ πατέρες ἡμῶν, μέχρι τοῦ παργόμον" καὶ" ἐσχεδιάζομεν πρὸς τὸ μὴ ἀκούειν τῆς φωνῆς αὑτοῦ. Τὸ δὲ ε ἐσχεδιάξομεν, » ἀντὶ τοῦ, « καὶ ἐπενοοῦμεν ἁμαρτημάτων εἴδη " ν τοὺς τοτούτους καὶ 1 ὁ μακάριος Παῦλος ἐφευρετὰς καλεῖ κακῶν" ἐδρεψάμεθα ὃξ, φησὶ, τοὺς τῶν ἁμαρτημάτων καρπούς.
ie΄. is΄. Kai ereite, phēsi, Tǭ Kyriǭ Theǭ hēmōn hē dikaiosynē, hēmin de hē aischynē tou prosōpou "hē hēmōn, hōs hē hēmera hautē anthrōpǭ ᾿Iouda ", kai tois katoikousin ᾿Ierousaiïēm, kai tois" archousin hēmōn, kai tois hiereusin» hēmōn, enagtion Kyriou. Dikaiotatē, phēsin, hē kath᾽ hēmōn exenechtheisa tou Theou psēphos " hēmeis de aischynēs axioi, koinę̄ pantes paranomēsantes. Meta gar tōn basileōn, kai hoi hiereis tēn enantian etreponto “9. ez΄, tē. Hoti ēpistēsamen hautǭ. Kai ouk ēkousamen tēs phōnēs Kyriou Theou 1" hēmōn, poreuesthai tois prostagmasi Kyriou, hois edōkes kata prosōpon hēmōn. ᾿Anamimnēschontai de kai i0'., Ex hou" gar" tēs Aigyptiōn hēmleutherōthēsan hoi pateres hēmōn, mechri tou pargomon" kai" eschediazomen pros to mē akouein tēs phōnēs hautou. To de e eschediaxomen, » anti tou, « kai epenooumen hamartēmatōn eidē " n tous totoutous kai 1 ho makarios Paulos epheuretas kalei kakōn" edrepsametha hox, phēsi, tous tōn hamartēmatōn karpous.
15–16. "And you shall say," he says, "'To the Lord our God belongs righteousness, but to us shame of face, as on this day, to the man of Judah and to those who dwell in Jerusalem, and to our rulers and to our priests' … before the Lord." Most just, he says, is the verdict of God passed against us; but we are worthy of shame, having all transgressed together. For along with the kings the priests too turned the opposite way. 17–18. "Because we disobeyed him, and did not listen to the voice of the Lord our God, to walk in the ordinances of the Lord which you gave before us." They also recall … 19. "For from the time" that our fathers were set free from the Egyptians "until the present day … and we acted rashly so as not to listen to his voice." "We acted rashly" means "we kept devising kinds of sins"; such people the blessed Paul too calls "inventors of evil." And we have reaped, he says, the fruits of our sins.
101.20PG 81
χ΄. ᾿Εχκολλήθη γὰρ εἰς ἡμᾶς τὰ κακὰ, καὶ ἡ ἀρὰ, ἣν συνέταξε Κύριος τῷ Μωσεῖ τῷ παιδὶ αὑτοῦ. Περιέχει καὶ τὰς ἀρὰς, καὶ τὰς εὐλογίας ὁ νόμος " τοῖς μὲν φυλάσσουσι τὰς εὐλογίας, τοῖς δὲ
ch΄. ᾿Echkollēthē gar eis hēmas ta kaka, kai hē ara, hēn synetaxe Kyrios tǭ Mōsei tǭ paidi hautou. Periechei kai tas aras, kai tas eulogias ho nomos " tois men phylassousi tas eulogias, tois de
20. "For the evils clung to us, and the curse which the Lord laid down for Moses his servant." The law contains both the curses and the blessings: the blessings for those who keep it, and for those who … the …
Chapter 102
102.2PG 81
Λέγουσ! 75 δὲ, ὅπως καὶ τῶν προφητῶν χατεφρό-, ἤουν ὑπὸ τοῦ Θεοῦ πρὸς αὐτοὺς πεμπομένων, καὶ 1 ὅτι τὰ προῤῥηθέντα ὑπ᾽ ἐχείνων τετύχηκε πέβ΄. Καὶ ἤγαγε, φησὶν, ἐφ᾽ ἡμᾶς κακὰ. μεγάλα, ἃ οὐκ ἐποιήθη ὑποχάτω παγτὸς τοῦ οὐρανοῦ, καϑθὰ ἐποίησεν ἐγ’ Ἱερουσαλήμ. καὶ διδάσκοντες, ὡς καὶ ταῦτα προεῤῥέθη 15, ἐπήγαγον - « Κατὰ τὰ γεγραμμένα ἐν τῷ νόμῳ Μωσοῦ
Legous! 75 de, hopōs kai tōn prophētōn chatephro-, ēoun hypo tou Theou pros autous pempomenōn, kai 1 hoti ta prorrhēthenta hyp᾽ echeinōn tetychēke peb΄. Kai ēgage, phēsin, eph᾽ hēmas kaka. megala, ha ouk epoiēthē hypochatō pagtos tou ouranou, kaϑtha epoiēsen eg’ Hierousalēm. kai didaskontes, hōs kai tauta proerrhethē 15, epēgagon - « Kata ta gegrammena en tǭ nomǭ Mōsou
They say, then, how they also despised the prophets sent to them by God, and that what was foretold by them has come to pass. 2. "And he brought upon us great evils, such as were not done under the whole heaven as he did in Jerusalem." And teaching that these things too had been foretold, they added: "According to what is written in the law of Moses …"
102.3PG 81
γ΄. Τοῦ φαγεῖν ἄγθρωπον δ υἱοῦ αὑτοῦ σάρκας"', καὶ ἄνθρωπον σάρκας θυγατρὸς αὑτοῦ. Ἢ γὰρ πολιορκία κατεσκεύασε τὸν λιμόν " ὁ δὲ " ἔθνεσι 5".
g΄. Tou phagein agthrōpon d huiou hautou sarkas"', kai anthrōpon sarkas thygatros hautou. Ē gar poliorkia kateskeuase ton limon " ho de " ethnesi 5".
3. "That a man should eat the flesh of his son, and a man the flesh of his daughter." For the siege brought about the famine; and the … 4. … to the nations.
102.5PG 81
ε΄. Καὶ ἐγενήθημεν δ ὑποκάτω καὶ οὐκ ἐπάνω, τουτέστι δοῦλοι καὶ οὐ δεσπόται. Εἶτα τὴν αἰτίαν ἐπιφέρουσιν, « Ὅτι ἡμαρτήχαμεν δ΄ Κυρίῳ τῷ Θεῷ ἡμῶν, πρὸς τὸ μὴ ὑπακούειν τῆς φωνῆς αὑτοῦ.» Πάλιν τῇ “΄ θείᾳ ψήφῳ τὸ δίκαιον ἀπονείμαντες, σφίσιν αὐτοῖς ἀπονέμουσ! τὴν αἰσχύνην. Πολλάκις γὰρ ἀπειλήσαντι τῷ Θεῷ, καὶ ταῦτα διὰ τῶν προφητῶν προθεσπίσαντι, οὐκ ἥξαμεν "5 πρὸς τὸν Αἰώγιον ἐν ταῖς ἡμέραις ἡμῶν, ἀλλ᾽ ἀντιτείνοντες δι-
e΄. Kai egenēthēmen d hypokatō kai ouk epanō, toutesti douloi kai ou despotai. Eita tēn aitian epipherousin, « Hoti hēmartēchamen d΄ Kyriǭ tǭ Theǭ hēmōn, pros to mē hypakouein tēs phōnēs hautou.» Palin tę̄ “΄ theią psēphǭ to dikaion aponeimantes, sphisin autois aponemous! tēn aischynēn. Pollakis gar apeilēsanti tǭ Theǭ, kai tauta dia tōn prophētōn prothespisanti, ouk hēxamen "5 pros ton Aiōgion en tais hēmerais hēmōn, all᾽ antiteinontes di-
5. "And we became beneath and not above," that is, slaves and not masters. Then they add the cause: "Because we sinned against the Lord our God, in not obeying his voice." Again, ascribing justice to the divine verdict, they ascribe the shame to themselves. For though God threatened many times, and foretold these things through the prophets, "we did not come" to the Eternal one in our days, but, resisting …
102.9PG 81
θ΄. Καὶ ἐγρηγόρησε Κύριος ἐπὶ τοῖς κακοῖς οἷς ἐπήγαγεν" ἐφ᾽ ἡμᾶς. « Ἐγρήγορσιν Θεοῦ » τὴν τιμωρίαν καλεῖ. Τὴν γὰρ μακροθυμίαν αὑτοῦ ὕπνον ἔθος τῇ θείᾳ Γραφῇ καλεῖν. Πάλιν μέντοι μνημονεύσαντες τῆς τιμωρίας, δίκαιον ὀνομάζουσι τὸν Δεσπότὴν. Παραθάντας γὰρ, καὶ ἰαθῆνα: μὴ βουληθέντας, μιμνήσχουσι τῆς παλαιᾶς ἐλευθερίας, ἧς ἔτυχον οἱ πατέρες αὐτῶν, τῆς πικρᾶς τῶν Αἰγυπτίων ἀπαλλαγέντες δουλείας. ᾿Αναμιμνήσχουσι δὲ καὶ τῶν γεγενημένων θαυμάτων. Προφέρουσι "" δὲ καὶ τὰς οἰκείας πλημμελείας, καὶ βοῶσιν " ιϑ. Ἡμάρτομεν, ἠσεδήσαμεν, ἠδικήσαμεν, Κύριε ὁ Θεὸς ἡμῶν, ἐν πᾶσι τοῖς δικαιώμασί σου. Πᾶσδάν σου, φησὶ, παρέθημεν ἐντολὴν, πάντα
th΄. Kai egrēgorēse Kyrios epi tois kakois hois epēgagen" eph᾽ hēmas. « Egrēgorsin Theou » tēn timōrian kalei. Tēn gar makrothymian hautou hypnon ethos tę̄ theią Graphę̄ kalein. Palin mentoi mnēmoneusantes tēs timōrias, dikaion onomazousi ton Despotēn. Parathantas gar, kai iathēna: mē boulēthentas, mimnēschousi tēs palaias eleutherias, hēs etychon hoi pateres autōn, tēs pikras tōn Aigyptiōn apallagentes douleias. ᾿Anamimnēschousi de kai tōn gegenēmenōn thaumatōn. Propherousi "" de kai tas oikeias plēmmeleias, kai boōsin " iϑ. Hēmartomen, ēsedēsamen, ēdikēsamen, Kyrie ho Theos hēmōn, en pasi tois dikaiōmasi sou. Pasdan sou, phēsi, parethēmen entolēn, panta
9. "And the Lord kept watch over the evils, which he brought upon us." He calls the punishment God's "wakefulness"; for it is the custom of the divine Scripture to call his long-suffering sleep. Yet again, mentioning the punishment, they call the Master just. For they had transgressed and refused to be healed. They recall the ancient freedom which their fathers obtained when they were released from the bitter slavery of the Egyptians. They recall also the wonders that took place. And they bring forward their own offences too, and cry: 12. "We have sinned, we have acted impiously, we have done wrong, O Lord our God, in all your ordinances." Every commandment of yours, he says, we transgressed, all …
102.13PG 81
ιγ΄. ᾿Αποστραφήτω ὁ" θυμός σου ἀφ᾽ ἡμῶν, ὅτι κατελείφθημεν ὀλίγοι ἀπὸ πο.ϊλῶν 5", ἐν τοῖς ἔθγεσιν, οὗ διέσπειρας ἡμᾶς ἐκεῖ. 'Ομολογοῦμεν τῆς τιμωρίας τὸ δίκαιον. Στῆναι δὲ ταύτην ἀντιῦολοῦμεν " εἰς ὀλίγους γὰρ περιέστημεν οἱ πάλαι τῇ
ig΄. ᾿Apostraphētō ho" thymos sou aph᾽ hēmōn, hoti kateleiphthēmen oligoi apo po.ïlōn 5", en tois ethgesin, hou diespeiras hēmas ekei. 'Omologoumen tēs timōrias to dikaion. Stēnai de tautēn antiyoloumen " eis oligous gar periestēmen hoi palai tę̄
13. "Let your anger turn away from us, for we have been left few out of many among the nations where you scattered us." We confess the justice of the punishment, but we entreat that it be stopped; for we who were of old … have been reduced to a few …
102.14PG 81
ιδ΄, Εἰσάκουσον, Κύριε, τῆς προσευχῆς ἡμῶν, καὶ τῆς δεήσεως ἡμῶν, καὶ ἐξειοῦ ἡμᾶς ἕνεκέν σου. Οὐκ ἡμεῖς ἄξιοι, ἀλλὰ σὺ φιλάνθρωπος " χρηματίζομεν δὲ καὶ σὸς λαός " διά τοι τοῦτο φειδοῦς ἀπολαύσομεν "". « Καὶ δὸς ἡμῖν χάριν κατὰ πρόσ-. ωπον τῶν ἀποιχισάντων ἡμᾶς. » Ἵνα μὴ μισήσωσιν,
id΄, Eisakouson, Kyrie, tēs proseuchēs hēmōn, kai tēs deēseōs hēmōn, kai exeiou hēmas heneken sou. Ouk hēmeis axioi, alla sy philanthrōpos " chrēmatizomen de kai sos laos " dia toi touto pheidous apolausomen "". « Kai dos hēmin charin kata pros-. ōpon tōn apoichisantōn hēmas. » Hina mē misēsōsin,
14. "Hear, O Lord, our prayer and our petition, and deliver us for your own sake." Not that we are worthy, but you love humankind; and we are called your people too, and for this reason we shall enjoy your mercy. "And give us favor in the sight of those who carried us away captive," so that they may not hate …
102.15PG 81
ιε΄, Ἵνα γγῷ πᾶσα ἡ γῆ, ὅτι σὺ εἴ Κύριος " ὁ Θεὸς ἡμῶν, καὶ ὅτι τὸ ὄγομά σου ἐπεκχ.ήθη ἐπὶ Ἰσραὴ.1 καὶ τὸ γένος" αὑτοῦ. Ἢ μεταβολὴ τῶν ἡμετέρων κακῶν πρόφασις εὐσεθείας τοῖς ἄλλοις γενήσεται. Μαθήσονται γάρ σου τοῦ “ἡμετέρου Θεοῦ τὴν ἰσχύν. ς΄. Αὐριε Ἶ, κάτιδε ἐκ τοῦ οἴκου τοῦ ἀγίου σου, καὶ ἐνγγόησον εἰς ἡμᾷς. «ε Οἶχκον ἅγιον » τὸν ἐν Ἱεροσολύμοις καλεῖ - ἐν ἐκείνῳ γὰρ τὴν οἰκείαν ἐπι-
ie΄, Hina ngǭ pasa hē gē, hoti sy ei Kyrios " ho Theos hēmōn, kai hoti to ogoma sou epekch.ēthē epi Israē.1 kai to genos" hautou. Ē metabolē tōn hēmeterōn kakōn prophasis eusetheias tois allois genēsetai. Mathēsontai gar sou tou “hēmeterou Theou tēn ischyn. s΄. Aurie I, katide ek tou oikou tou agiou sou, kai enngoēson eis hēmąs. «e Oichkon hagion » ton en Hierosolymois kalei - en ekeinǭ gar tēn oikeian epi-
15. "That all the earth may know that you are the Lord our God, and that your name has been called upon Israel and upon his race." The change of our evils will become an occasion of piety for the others; for they will learn the power of you, our God. 16. "Lord, look down from your holy house and take notice of us." He calls the house in Jerusalem the "holy house"; for in that one [you showed] your own …
102.17PG 81
ιζ΄, "Αγοίξον τοὺς ὀφθαλμούς σου, καὶ ἴδε. Εἰώθασιν οἱ χαλεπαίνοντες μύειν τοὺς ὀφθαλμοὺς, ὅταν οἱ ἡδιχηχότες ὀφθῶσι, καὶ τὰς κόρας "7 ἀποστρέφειν τῶν ἡμαρτηκότων παρακαλούντων᾽ ἀνθρωπίνως τοίνυν ταῦτα τεθείκασιν. Οὐ γὰρ σύνθετον τὸ θεῖον, ἀλλ᾽ ἁπλοῦν καὶ ἀπερίγραφον. Τούτοις κροστιθέασιν " « Ὅτι οὐκ" οἱ τεθνεῶτες ὑμνεῖν σα περύχασιν), » ᾿Αλλ᾽ ἴδιον τοῦτο τῶν ζώντων.
iz΄, "Agoixon tous ophthalmous sou, kai ide. Eiōthasin hoi chalepainontes myein tous ophthalmous, hotan hoi hēdichēchotes ophthōsi, kai tas koras "7 apostrephein tōn hēmartēkotōn parakalountōn᾽ anthrōpinōs toinyn tauta tetheikasin. Ou gar syntheton to theion, all᾽ haploun kai aperigraphon. Toutois krostitheasin " « Hoti ouk" hoi tethneōtes hymnein sa perychasin), » ᾿All᾽ idion touto tōn zōntōn.
17. "Open your eyes and see." Those who are angry are accustomed to close their eyes when those who have wronged them come into sight, and to turn their gaze away from offenders who entreat them. They have therefore put these things in human terms; for the divine is not composite, but simple and uncircumscribed. To these words they add: "For it is not the dead who are able to sing your praise," but this belongs to the living.
102.18PG 81
ιη΄ Ψυχὴ γὰρ ἡ τυπουμένη ἐπὶ τὸ μέγεθος βαμοὶ" οἱ ἐκιείποντες, καὶ ἡ ψυχὴ ἡ πεινῶσα, σουσί σοι δόξαν καὶ δικαιοσύνην, Κύριε. Οἱ μεγίσταῖς περιπεσόντες συμφοραῖς, καὶ ἐν ἀπογνώσει τῶν κρειττόνων γενόμενοι - εἶτά τινος μεταθολῆς ἀπολαύσαντες, τὴν σὴν γνησίως ἀνυμνοῦσι φιλανλέγουσιν " ιθ.. τι οὔτε ταῖς τῶν πατέρων, οὔτε ταῖς ἀντιδολοῦμεν τυχεῖν. ΓΑξιοι γὰρ ἡμεῖς τῶν διὰ τῶν προφητῶν ἀττειληθέντων κακῶν " οὗτοι γὰρ ἡμῖν παρήνουν τὴν ὑπὸ τῆς δικαίας σου χρίσεως δέξαοθαι παιδείαν, καὶ δουλεῦσαι τῷ βασιλεῖ Βαδυλῶνος " Δέσποτα, ὅσα δι᾽ ἐχείνων προείρηκας. Καὶ οὐ μόνον ἡμεῖς οἱ ζῶντες παρεδόθημεν δουλείᾳ - ἀλλὰ καὶ τῶν πατέρω» ἡμῶν οἱ τάφοι, καὶ μέντοι καὶ τῶν βασιλέων, ἀνεσπάσθησαν" ἐκ βάθρων, ὡς τὰ ἐχείνων ὀστᾶ ὕπαιθρα ἐῤῥῖφθαι, καὶ ταῖς ἐναντίαις τοῦ ἀέρος
iē΄ Psychē gar hē typoumenē epi to megethos bamoi" hoi ekieipontes, kai hē psychē hē peinōsa, sousi soi doxan kai dikaiosynēn, Kyrie. Hoi megistais peripesontes symphorais, kai en apognōsei tōn kreittonōn genomenoi - eita tinos metatholēs apolausantes, tēn sēn gnēsiōs anymnousi philanlegousin " ith.. ti oute tais tōn paterōn, oute tais antidoloumen tychein. GAxioi gar hēmeis tōn dia tōn prophētōn atteilēthentōn kakōn " houtoi gar hēmin parēnoun tēn hypo tēs dikaias sou chriseōs dexaothai paideian, kai douleusai tǭ basilei Badylōnos " Despota, hosa di᾽ echeinōn proeirēkas. Kai ou monon hēmeis hoi zōntes paredothēmen douleią - alla kai tōn paterō» hēmōn hoi taphoi, kai mentoi kai tōn basileōn, anespasthēsan" ek bathrōn, hōs ta echeinōn osta hypaithra errhiphthai, kai tais enantiais tou aeros
18. "For the soul that is grieved over the greatness [of its evils] … and the eyes that fail, and the soul that hungers, will give you glory and righteousness, O Lord." Those who have fallen into the greatest calamities and have come to despair of better things, when they then enjoy some change, sincerely praise your love for humankind … they say: 19. "[For it is] not on the [righteous deeds] of our fathers, nor on those of … [that we rely]" when we entreat to obtain [mercy]. For we are worthy of the evils threatened through the prophets; for they urged us to accept the discipline of your just judgment and to serve the king of Babylon … O Master, all that you foretold through them. And not only were we, the living, handed over to slavery; even the tombs of our fathers, and indeed those of the kings, were torn up from their foundations, so that their bones were thrown out under the open sky and to the opposite extremes of the air …
102.25PG 81
χε΄, Καὶ " ἀπεθάγοσαν ὃν πόνοις πονηροῖς, ὃν ἁιμῷ, καὶ ἐν ῥομφαίᾳ, καὶ ἐν ἀποστοιῇ. Οὐ μόνον δὲ ἡμᾶς λιμῷ, καὶ σφαγῇ, καὶ δουλείᾳ παρέδωκας " ἀποστολὴν γὰρ τὴν αἰχμαλωσίαν καλεῖ " ἀλλὰ καὶ τὸν ἅγιόν σου νεὼν, τὸν διὰ τὸ σὸν ὄνομα γεγενημέγον περιφανῆ καὶ περίόλεπτον, ἀπέφηνας ἔρημον. Καὶ ταῦτα μέντοι οὐ πρὸς ἀξίαν τῆς ἡμετέρας ἄσεδείας ἐπήγαγες, ἀλλ᾽’ ἐχέρασας φιλανθρωπίᾳ τὸ δίκαιον.
che΄, Kai " apethagosan hon ponois ponērois, hon haimǭ, kai en rhomphaią, kai en apostoię̄. Ou monon de hēmas limǭ, kai sphagę̄, kai douleią paredōkas " apostolēn gar tēn aichmalōsian kalei " alla kai ton hagion sou neōn, ton dia to son onoma gegenēmegon periphanē kai periolepton, apephēnas erēmon. Kai tauta mentoi ou pros axian tēs hēmeteras asedeias epēgages, all᾽’ echerasas philanthrōpią to dikaion.
25. "And they died in grievous pains, by famine and by sword and by sending away." Not only did you hand us over to famine and slaughter and slavery (he calls the captivity a "sending away"), but you also made desolate your holy temple, which had become famous and admired because of your name. And yet you did not bring these things upon us in proportion to our impiety, but you mixed justice with love for humankind.
102.27PG 81
κζ', Ἐποίησας γὰρ, φησὶν, εἰς ἡμᾶς, Κύριε ὁ Θεὸς ἡμῶν, πᾶσων 5 ἐπιείκειάν σου, καὶ πάντα οἰχτιρμόν σου τὸν μέγαν. ᾿Αναμιμνήσχουσι δὲ καὶ τῶν ἐν τῷ νόμῳ γεγραμμένιον ἀπειλῶν " διαφερόντως γὰρ ἐν τῇ ᾧδῇ τὰ συμθδηπόμενα αὐτοῖς προεῖπε κακά" ε Ὀδόντας θηρίων ἀποστελῶ εἰς αὑτούς. » Καὶ διδάσκων, ὡς τοὺς πολεμίους θῆρας καλεῖ, ἐπήγαγεν" ε« Ἔξωθεν ἀτεχνώσει αὐτοὺς μάχαιρα, καὶ ἐκ τῶν ταμτίων" φόδος, ν» Καὶ πάλιν", ε Διασπερῶ αὐτούς " ν» τούτων ἀναμιμνήσχουσι τῶν ἀπε:λῶν" ἀναμιμνήσχουσι δὲ καὶ τῶν ἀγαθῶν ὑποτχέσεως δ. Εἶπας γὰρ, φησὶ, μεταμελομένοις τὸν ἔλεον, καὶ τῆς αἰχμαλωσίας ἐλευθερώσειν, καὶ τὴν προτέραν ἀποδώσειν ἐλευθερίαν.
kz', Epoiēsas gar, phēsin, eis hēmas, Kyrie ho Theos hēmōn, pasōn 5 epieikeian sou, kai panta oichtirmon sou ton megan. ᾿Anamimnēschousi de kai tōn en tǭ nomǭ gegrammenion apeilōn " diapherontōs gar en tę̄ hǭdę̄ ta symthdēpomena autois proeipe kaka" e Odontas thēriōn apostelō eis hautous. » Kai didaskōn, hōs tous polemious thēras kalei, epēgagen" e« Exōthen atechnōsei autous machaira, kai ek tōn tamtiōn" phodos, n» Kai palin", e Diasperō autous " n» toutōn anamimnēschousi tōn ape:lōn" anamimnēschousi de kai tōn agathōn hypotcheseōs d. Eipas gar, phēsi, metamelomenois ton eleon, kai tēs aichmalōsias eleutherōsein, kai tēn proteran apodōsein eleutherian.
27. "For you have dealt with us, O Lord our God, according to all your gentleness and according to all your great compassion." They recall also the threats written in the law; for especially in the Song he foretold the evils that would befall them: "I will send the teeth of beasts against them." And teaching that he calls the enemies beasts, he added: "Outside the sword shall bereave them, and from the inner chambers fear"; and again: "I will scatter them." These threats they recall; and they recall also the promise of good things. For you said, he says, that you would show mercy to those who repent, set them free from captivity, and restore their former freedom.
Chapter 103
103.1PG 81
α΄. Κύριε παντοκράτωρ ὁ Θεὸς τοῦ ψυχὴ ἐν στενοῖς, καὶ πνεῦμα ἀκηδιῶν κέκραγε '" πρὸς σέ. Τὴν ὑπερδολὴν, φησὶ, βλέπω "2 τῶν συμφορῶν, καὶ τῆς ἀθυμίας τὸ μέγεθος. ε Κύριε, καὶ ἐλέησον, ὅτι ᾽" Θεὸς ἐλεήμων εἶ '" - καὶ ἐλέησον, ὅτι ἡμάρτομεν ἐναντίον σου. » Πέλαγος Β ἔχεις φιλανθρωπίας, ἄδυσσον ἔχεις ἑλέου 15, ὄρεξου τοῦτον τοῖς δεομένοις “ τοῖς γὰρ ἡμαρτηκόσι καὶ μεταμελουμένοις ἁρμόττει ὁ ἔλεος.
a΄. Kyrie pantokratōr ho Theos tou psychē en stenois, kai pneuma akēdiōn kekrage '" pros se. Tēn hyperdolēn, phēsi, blepō "2 tōn symphorōn, kai tēs athymias to megethos. e Kyrie, kai eleēson, hoti ᾽" Theos eleēmōn ei '" - kai eleēson, hoti hēmartomen enantion sou. » Pelagos B echeis philanthrōpias, adysson echeis heleou 15, orexou touton tois deomenois “ tois gar hēmartēkosi kai metameloumenois harmottei ho eleos.
1. "O Lord Almighty, God of [Israel], a soul in distress and a weary spirit cries out to you." I see, he says, the excess of our calamities and the greatness of our despondency. "[Hear], O Lord, and have mercy, for you are a merciful God; and have mercy, because we have sinned before you." You have an ocean of love for humankind, you have an abyss of mercy: hold it out to those who ask; for mercy befits those who have sinned and repent.
103.3PG 81
γ΄. Ὅτι σὺ καθήμενος τὸν» αἴωγα, καὶ ἡμεῖς ἀπο. ἰύμενοι τὸν αἰῶνα. Σὺ, φησὶν, αἰώνιος, ἡμεῖς ὃὲ πρόσκαιροι" σὺ αἵδιος καὶ ἀνώλεθρος " ἡμῶν ὃς ὃ βίος μικρῷ 15 μέτρῳ μετρεῖται. Τὸ καθήμενος " εἰς 'πὸν αἰῶνα, εἰς τοῦτο 15 τέθεικεν.
g΄. Hoti sy kathēmenos ton» aiōga, kai hēmeis apo. iymenoi ton aiōna. Sy, phēsin, aiōnios, hēmeis hoe proskairoi" sy haidios kai anōlethros " hēmōn hos ho bios mikrǭ 15 metrǭ metreitai. To kathēmenos " eis 'pon aiōna, eis touto 15 tetheiken.
3. "For you are enthroned forever, and we are perishing forever." You, he says, are eternal, but we are temporary; you are everlasting and indestructible, but our life is measured by a small measure. That is why he set down "enthroned forever."
103.4PG 81
δ', Κύριε παντοχράτωρ'" ὁ Θεὸς τεῦ Ἰσραή" ἄκουσον δὴ τῆς προσευχῆς τῶν τεθνηκότων Ἰσραή,.1. Ἔδειξεν ὁ λόγος σαφῶς τῆς ψυχῆς τὸ ἀθάνατον. ε Καὶ τῶν νἱῶν, τῶν ἡμαρτηκότων ἔνανπίον σου. » Σὺ, φησὶν, εἶπας, « Τῶν φαγόντων τὸν ὄμφακα αἱμωδιάσουσιν οἱ ὀδόντες. ν Εἰς τὰ μειράκια τοίνυν ἀπόδλεψαι" τὰ ἁμαρτίας ἐλεύθερα, καὶ μὴ μνησθῇς τῶν πατρῴων ἁμαρτημάτων. ε ᾿Αλλὰ μνῆσθητι τῆς χειρός σου, καὶ τοῦ ὀνόματός σου ἐν τῷ χαιρῷ τούτῳ. » Τῇ συνήθει, φησὶ, χρῆσαι θαυματουργίᾳ, καὶ ὡς ἐξήγαγες ἐξ Αἰγύπτου, οὕτως ἔλευ-
d', Kyrie pantochratōr'" ho Theos teu Israē" akouson dē tēs proseuchēs tōn tethnēkotōn Israē,.1. Edeixen ho logos saphōs tēs psychēs to athanaton. e Kai tōn niōn, tōn hēmartēkotōn enanpion sou. » Sy, phēsin, eipas, « Tōn phagontōn ton omphaka haimōdiasousin hoi odontes. n Eis ta meirakia toinyn apodlepsai" ta hamartias eleuthera, kai mē mnēsthę̄s tōn patrǭōn hamartēmatōn. e ᾿Alla mnēsthēti tēs cheiros sou, kai tou onomatos sou en tǭ chairǭ toutǭ. » Tę̄ synēthei, phēsi, chrēsai thaumatourgią, kai hōs exēgages ex Aigyptou, houtōs eleu-
4. "O Lord Almighty, God of Israel, hear now the prayer of the dead of Israel." The passage has clearly shown the immortality of the soul. "And of the sons of those who sinned before you." You said, he says, "The teeth of those who ate the sour grape shall be set on edge." Look, then, on the young, who are free of sin, and do not remember the sins of their fathers. 5. "But remember your hand and your name at this time." Use, he says, your customary wonder-working, and as you brought [our fathers] out of Egypt, so set [us] free …
103.6PG 81
ς΄. “Ὅτι σὺ εἶ"" Κύριος " ὁ Θεὸς ἡμῶν. Ὅτι σὺ εἶ ὁ αὐτὸς, καὶ οὐκ ἠλλοίωσαι " τὴν αὐτὴν ἔχε! ς δύναμιν, τὴν αὐτὴν φιλανθρωπίαν. ᾿ Αἰγόσομέν σε, (Κύριε, ζ΄.λ ὅτι διὰ τοῦτο ἔδωκας τὸν φόδον σου ἐπὶ καρδίαν ἡμῶν, τοῦ ἐπικληθῆναι" τὸ ὄγομά σου. "Ἔδειξε τῆς τιμωρίας τὴν ὄνησιν παιδευθέντες γὰρ, φησὶν, ἐπεστράφημεν, « Καὶ αἰνέσομέν σε ἐν τῇ ἀποιχίᾳ ἡμῶν - ὅτι ἀπεστρέψαμεν ἐπὶ καρδίαν ἡμῶν πᾶσαν ἀδικίαν πατέ- Ὁ ρων ἡμῶν, τῶν ἡμαρτηκότων ἐναντίον σου. » Οὐκ ἑπόμεθα, φησὶ, τοῖς πατράσιν, οὐδὲ τὴν ἐχείνων παιδείαν “ ὁδεύομεν, ἀλλὰ τοῖς σοῖς ἀχολουθοῦμεν νόμοις. Βλέπε τοίνυν ἡμῶν τὰ ὀνείδη, καὶ τὴν χάλεπὴν δουλείαν, ἣν ὑπομένομεν διά τε τὴν ἡμετέραν ἀσέδειαν, καὶ τὴν πατρῴαν παρανομίαν. Ταύτην ὁ θαυμάσιος Βαροὺχ τὴν προσευχὴν τοῦ λαοῦ ἐντεθειχὼς τῷ συγγράμματι, τίθησι καὶ τὴν θείαν ἀπόκρισιν.
s΄. “Hoti sy ei"" Kyrios " ho Theos hēmōn. Hoti sy ei ho autos, kai ouk ēlloiōsai " tēn autēn eche! s dynamin, tēn autēn philanthrōpian. ᾿ Aigosomen se, (Kyrie, z΄.l hoti dia touto edōkas ton phodon sou epi kardian hēmōn, tou epiklēthēnai" to ogoma sou. "Edeixe tēs timōrias tēn onēsin paideuthentes gar, phēsin, epestraphēmen, « Kai ainesomen se en tę̄ apoichią hēmōn - hoti apestrepsamen epi kardian hēmōn pasan adikian pate- Ho rōn hēmōn, tōn hēmartēkotōn enantion sou. » Ouk hepometha, phēsi, tois patrasin, oude tēn echeinōn paideian “ hodeuomen, alla tois sois acholouthoumen nomois. Blepe toinyn hēmōn ta oneidē, kai tēn chalepēn douleian, hēn hypomenomen dia te tēn hēmeteran asedeian, kai tēn patrǭan paranomian. Tautēn ho thaumasios Barouch tēn proseuchēn tou laou entetheichōs tǭ syngrammati, tithēsi kai tēn theian apokrisin.
6. "For you are the Lord our God." For you are the same and have not changed: you have the same power, the same love for humankind. "And we will praise you, O Lord." 7. "For this reason you put your fear into our heart, that we should call upon your name." He showed the benefit of the punishment: having been disciplined, he says, we have turned back. "And we will praise you in our exile, for we have put away from our heart all the injustice of our fathers who sinned before you." We do not follow our fathers, he says, nor walk in their training, but we follow your laws. Look, then, on our reproaches and on the harsh slavery that we endure because of both our own impiety and the lawlessness of our fathers. Having placed this prayer of the people in his book, the admirable Baruch sets down also the divine answer.
103.12PG 81
ιβ΄, ιγ΄. ᾿Ἐγκατέλιπες τὴν πηγὴν τῆς σοφίας.
ib΄, ig΄. ᾿Enkatelipes tēn pēgēn tēs sophias.
12–13. "You have forsaken the fountain of wisdom." …
103.14PG 81
ιδ', Μάθε, ποῦ ἐστι ορόνησις, ποῦ ἐστιν ἰσχὺς,
id', Mathe, pou esti oronēsis, pou estin ischys,
14. "Learn where there is understanding, where there is strength," …
103.16PG 81
ις΄ τ-τιη. Ποῦ εἶσιν οἱ ὄρχοντες τῶν ἐθνῶν, γοΥτες, καὶ μεριμγῶγτες, καὶ οὐκ ἔστιν ἐξεύρεσις τῶν ἔργων» αὐτῶν; Σύγχρισιν εὐσεθείας ποιεῖται καὶ πλούτου καὶ δυναστείας, καὶ τῶν ἀνομωτάτων δ᾽ ἀναμνησθῆναι βασιλέων, οἵ χόρον οὐκ ἔσχον τοῦ πλούτου. Οὗτοι δὲ, φησὶ, καὶ τῶν θηρίων καὶ τῶν ὀρνέων διὰ τῆς θηρευτικῆς ἐκράτησαν τέχνης. Διδάσκει δὲ καὶ τούτων τὸ ιθ'-χα΄. Ἡραγίσθησαν, καὶ εἰς ἄδου κατἐδησαν:, καὶ ἄλλοι ἀνέστησαν δ᾽ ἀντ᾽ αὑτῶν. Νεώτεροι εἶδον φῶς, καὶ κατῴχιισαν ἐπὶ τῆς γῆς" ὁδὸν δὲ ἐπιστήμης οὐκ ἔγγωσαν. Οὐδὲ συνῆκαν τρίδους αὐτῆς, οὐδὲ ἀντειάδοντο αὐτῆς. Κἀκεῖνοι, φησὶ, φθορᾷ παρεδόθησαν, καὶ οἱ ἐξ ἐχείνων τοῖς μὲν ζῶσ: συνηριθμήθησαν, καὶ τοῦ αἰσθητοῦ φωτὸς τῆς αἴγλης μετέλαχον" οὐκ ἐδέξαντο δὲ συνἐπεως καὶ θεογνωσίας ἀκτῖνα. ᾿Απαριθμεῖται δὲ καὶ τοὺς μιγαφρονοῦντα; ἐπὶ σοφίχ Χαναναίους, καὶ Ἰδουμαίους, καὶ Ἰσμαηλίτας “ Θαιμὰν γάρ ἐστιν δ΄ βουμαία, ΓΑγαρ δὲ μήτηρ " τοῦ Ἰσμαήλ 5: τού θ΄ -ια΄, ἍἌχουε, Ἱσραὴλ, ἐντολὰς ζωῆς, διαλέγεσθαι, ᾿Αλλ᾽ ὅμως οὐδὲ οὗτοι τῆς σοφίας ἔγνω. σαν τὴν ὁδόν - τῇ γὰρ ἁἀσεδείᾳ δουλεύοντες διετέ-
is΄ t-tiē. Pou eisin hoi orchontes tōn ethnōn, goUtes, kai merimgōgtes, kai ouk estin exeuresis tōn ergōn» autōn? Synchrisin eusetheias poieitai kai ploutou kai dynasteias, kai tōn anomōtatōn d᾽ anamnēsthēnai basileōn, hoi choron ouk eschon tou ploutou. Houtoi de, phēsi, kai tōn thēriōn kai tōn orneōn dia tēs thēreutikēs ekratēsan technēs. Didaskei de kai toutōn to ith'-cha΄. Hēragisthēsan, kai eis adou katedēsan:, kai alloi anestēsan d᾽ ant᾽ hautōn. Neōteroi eidon phōs, kai katǭchiisan epi tēs gēs" hodon de epistēmēs ouk engōsan. Oude synēkan tridous autēs, oude anteiadonto autēs. Kakeinoi, phēsi, phthorą paredothēsan, kai hoi ex echeinōn tois men zōs: synērithmēthēsan, kai tou aisthētou phōtos tēs aiglēs metelachon" ouk edexanto de synepeōs kai theognōsias aktina. ᾿Aparithmeitai de kai tous migaphronounta? epi sophich Chananaious, kai Idoumaious, kai Ismaēlitas “ Thaiman gar estin d΄ boumaia, GAgar de mētēr " tou Ismaēl 5: tou th΄ -ia΄, HaAchoue, Hisraēl, entolas zōēs, dialegesthai, ᾿All᾽ homōs oude houtoi tēs sophias egnō. san tēn hodon - tę̄ gar haasedeią douleuontes diete-
16–18. "Where are the rulers of the nations … [who work silver] and are anxious, and there is no finding out of their works?" He makes a comparison of piety with wealth and power, and [bids them] call to mind the most lawless kings, who had no surfeit of wealth. These, he says, even mastered the beasts and the birds by the art of hunting. And he teaches also their … 19–21. "They vanished and went down to Hades, and others rose up in their place. Younger men saw light and dwelt upon the earth, but they did not know the way of knowledge, nor did they understand its paths, nor did they lay hold of it." Those too, he says, were handed over to corruption; and their descendants were numbered among the living and had a share in the brightness of the light that the senses perceive, but they did not receive the ray of understanding and of the knowledge of God. He lists also those who prided themselves on wisdom: Canaanites, Idumaeans and Ishmaelites; for Teman is in Idumaea, and Hagar was the mother of Ishmael. [9–11.] "Hear, Israel, the commandments of life, …" … to converse. Yet even these did not know the way of wisdom; for, being slaves to impiety, they continued …
103.24PG 81
κδ', χε’, ὯὮ ᾿Ισραὴ., ὡς 3 μέγας ὁ οἶκος τοῦ Θεοῦ", καὶ εὐμήκης" ὁ τόπος τῆς κτήσεως αὖτοῦ! Μέγας, καὶ οὐκ ἔχει τειευτὴν, ὑψηλὸς καὶ ἀμέτρητος. Μὴ τοῦτον, φησὶ, νόμιζε εἶνα: τοῦ Θεοῦ τὸν νεὼν, ὃν Σολομὼν " κατεσκεύασεν ὁ γὰρ τοῦ Θεοῦ ναὸς παμμεγέθης τίς ἐστι, καὶ ἀμέτρητος, καὶ μέντοι καὶ ἀνώλεθρος - οὐ γὰρ ἔχει τελευτήν. Εἶτα τῶν γιγάντων μνημονεύσας, τῶν ἐπὶ μεγέθει σώματος: πολυθρυλλήτων γεγενημένων, ἐπήγαγεν
kd', che’, HōŌ ᾿Israē., hōs 3 megas ho oikos tou Theou", kai eumēkēs" ho topos tēs ktēseōs autou! Megas, kai ouk echei teieutēn, hypsēlos kai ametrētos. Mē touton, phēsi, nomize eina: tou Theou ton neōn, hon Solomōn " kateskeuasen ho gar tou Theou naos pammegethēs tis esti, kai ametrētos, kai mentoi kai anōlethros - ou gar echei teleutēn. Eita tōn gigantōn mnēmoneusas, tōn epi megethei sōmatos: polythryllētōn gegenēmenōn, epēgagen
24–25. "O Israel, how great is the house of God, and how vast the place of his possession! Great, and it has no end; high and immeasurable." Do not suppose, he says, that the temple which Solomon built is the temple of God; for the temple of God is immense and immeasurable, and indeed indestructible, for it has no end. Then, having mentioned the giants, who had become much talked of for the size of their bodies, he added:
103.27PG 81
κζ΄, χη. Οὐ τούτους ἐξελέξατο ὁ Θεῖς, οὐδὲ ὁδὸν ἐπιστήμης ἔδωκεν αὑτοῖς. Καὶ ἀπώνλογτο" Β διὰ τὴν ἀδουνλίαν αὑτῶν. Ταῦτα μέντοι διεξέρχεται, εἴξαι βουλόμενοξ, ὡς πάντων "" αὐτοὺς προτετέμηχε τῶν ἐθνῶν, καὶ μόνοις τε νόμον ἔδωκεν ἔγγραφον, καὶ προφήνας ἐπέστησε, καὶ πάσης ἐπιμελείας ἠξίωσεν, ὕστερον μέντοι καὶ πρὸς αὐτοὺς ἐνανθρῶὼπίσας ἀφίκετο" τοῦτο γὰρ δηλῶν διὰ τῶν ἑξῆς διδάσκει.
kz΄, chē. Ou toutous exelexato ho Theis, oude hodon epistēmēs edōken hautois. Kai apōnlogto" B dia tēn adounlian hautōn. Tauta mentoi diexerchetai, eixai boulomenox, hōs pantōn "" autous protetemēche tōn ethnōn, kai monois te nomon edōken engraphon, kai prophēnas epestēse, kai pasēs epimeleias ēxiōsen, hysteron mentoi kai pros autous enanthrōōpisas aphiketo" touto gar dēlōn dia tōn hexēs didaskei.
27–28. "Not these did God choose, nor did he give them the way of knowledge; and they perished because they had no prudence." He goes through these things wishing to show that he preferred them to all the nations: to them alone he gave a written law, over them he set prophets, and he counted them worthy of every care; and later, indeed, he came to them, having become man. For this is what he teaches, making it plain in what follows.
103.29PG 81
κθ', Τίς ἀγνέδη εἰς τὸν οὐραγὸν, καὶ ἔλαδεν αὐτὴν, καὶ κατεδίδασεγν αὐτὴν ἐκ τῶν γνεφρειλῶν; Τουτέστι, τὴν σοφίαν »’, Τίς διέδη πέραν τῆς θαλάσσης καὶ εὗρεν αὐτὴν, καὶ οἵσει αὑτὴν χρυσίου καθαροῦ"; Οὐκ λα΄. Οὐκ ἔστιν ὁ γιγώσχων τὴν ὁδὸν αὐτῆς, οὐδὲ ὁ ἐνθυμούμενος τὴν τρίδον αὐτῆς. Ὑπερβαίνει, φησὶ, τὸν ἀνθρώπινον λογισμόν.
kth', Tis agnedē eis ton ouragon, kai eladen autēn, kai katedidasegn autēn ek tōn gnephreilōn? Toutesti, tēn sophian »’, Tis diedē peran tēs thalassēs kai heuren autēn, kai hoisei hautēn chrysiou katharou"? Ouk la΄. Ouk estin ho gigōschōn tēn hodon autēs, oude ho enthymoumenos tēn tridon autēs. Hyperbainei, phēsi, ton anthrōpinon logismon.
29. "Who has gone up into heaven and taken her, and brought her down from the clouds?" That is, wisdom. "Who has crossed over the sea and found her, and will bring her for pure gold?" Not … 31. "There is no one who knows her way, nor anyone who ponders her path." It surpasses, he says, human reasoning.
103.32PG 81
λβ΄. ἈΑ.1.1 ὁ εἰδὼς τὰ πάντα γιγώσκει αὐτὴν, καὶ ἐξεῦρεν αὐτὴν τῇ" συγέσει αὑτοῦ.Τὸ ἐξεῦρεν ἀνθρωπίνως τέθε!χε ᾿ πηγὴν γὰρ αὐτὸν "7 τῆς σοφίας ἐκάλεσε, καὶ ἐν τῷ προοιμίῳ τῆσδε τῆς προφητείας πηγὴν αὐτὸν "5 ζωῆς ὠνόμασε. Δείκνυσι δὲ " ἐν τοῖς ἑξῆς τῆς δημιουργίας Θεοῦ δ᾽ τὸ παντοδύναμον. ε Ὁ: χκατασχευάσας τὴν γῆν εἰς τὸν αἰῶνα χρόνον, ἐνέπλησεν αὐτὴν κτηνῶν τετραπόδων. » Αἰὼν καλεῖται καὶ ὁ τῶν ἀνθρώπων δ" παρὼν βίος “ ὁ δὲ μέλλων, αἰὼν αἰῶνος ὃ. λγ΄-λε΄. Ὁ ἀποστέλλων τὸ ρῶς, καὶ πορεύεται" ἐκάλεσεν αὐτὸ, καὶ ὑπήκουσεν αὐτῷ), τρόμῳ. Οἱ δὲ ἀστέρες ἔλαμψαν ἐν ταῖς φυλακαῖς αὑτῶν, καὶ εὐφράνθησαν "δ. ᾿Εκάλεσεν "Ἶ αὐτοὺς, καὶ εἴπον 5, Πάρεσμεν" ἔλαμψαν μετ᾽ εὐφροσύνης τῷ ποιήσαντι αὑτούς. Πάντα, φησὶν, εἴχει τῷ ποιητῇ " ἕχαστον τῶν γεγενημένων τοὺς οἰκείους ὅρους φυλάττει - ρυλαχὰς δὲ ἀστέρων τοὺς καιροὺς αὶ οἱ καλεῖ κατὰ γὰρ τὸν ὡρισμένον ἕκαστος ὃ) ἀνίσχει καιρόν.
lb΄. AA.1.1 ho eidōs ta panta gigōskei autēn, kai exeuren autēn tę̄" sygesei hautou.To exeuren anthrōpinōs tethe!che ᾿ pēgēn gar auton "7 tēs sophias ekalese, kai en tǭ prooimiǭ tēsde tēs prophēteias pēgēn auton "5 zōēs ōnomase. Deiknysi de " en tois hexēs tēs dēmiourgias Theou d᾽ to pantodynamon. e Ho: chkatascheuasas tēn gēn eis ton aiōna chronon, eneplēsen autēn ktēnōn tetrapodōn. » Aiōn kaleitai kai ho tōn anthrōpōn d" parōn bios “ ho de mellōn, aiōn aiōnos ho. lg΄-le΄. Ho apostellōn to rōs, kai poreuetai" ekalesen auto, kai hypēkousen autǭ), tromǭ. Hoi de asteres elampsan en tais phylakais hautōn, kai euphranthēsan "d. ᾿Ekalesen "I autous, kai eipon 5, Paresmen" elampsan met᾽ euphrosynēs tǭ poiēsanti hautous. Panta, phēsin, eichei tǭ poiētę̄ " hechaston tōn gegenēmenōn tous oikeious horous phylattei - rylachas de asterōn tous kairous ai hoi kalei kata gar ton hōrismenon hekastos ho) anischei kairon.
32. "But he who knows all things knows her, and he found her out by his understanding." He has put "found out" in human terms; for he called him the fountain of wisdom, and at the opening of this prophecy he named him the fountain of life. And in what follows he shows the almighty power of God's work of creation: "He who prepared the earth for all time filled it with four-footed beasts." The present life of human beings is also called an "age"; the one to come, an "age of age." 33–35. "He who sends out the light, and it goes; he called it, and it obeyed him with trembling. And the stars shone in their watches and rejoiced; he called them, and they said, 'Here we are'; they shone with gladness for him who made them." All things, he says, yield to their Maker; each created thing keeps its own bounds. He calls the seasons the "watches" of the stars, for each rises at its appointed season.
103.36PG 81
λς΄. Οὗτος “5 ὁ Θεὸς ἡμῶν. ᾿Απάντων 5 δημιουργὸς, ὁ τούτων χυξερνήτης καὶ πρύτανις. ε Οὐ λογισθήσεται ἕτερος πρὸς αὐτόν. ν Οὐκ Υἱοῦ καὶ Πατρὸς ποιεῖται σύγκρισιν, ἀλλὰ τοὺς καλουμένους ὃ ζ΄, ᾿Εξεῦρε πᾶσαν ὁδὸν ἐπιστήμης. Πάλιν τὸ ἐξεῦρεν ἀνθρωπίνως τέθεικε. Πηγὴ γάρ ἔστι τῶν ἀγαθῶν. «ε Καὶ ἔδωκεν αὐτὴν Ἰαχὼδ τῷ παιδὶ αὑτοῦ, καὶ Ἰσραὴλ τῷ ἠγαπημένῳ ὑπ᾽ αὐτοῦ.» Τὴν τῆς θεογνωσίας διδασκαλίαν, τὸν διὰ Μωσέως 4" δοθέντα γόμον. λη. Μετὰ ταῦτα ἐπὶ τῆς γῆς ὥφθη, καὶ ἀνθρώποις συνανεστράφη. Σαφῶς ἡμῖν ὁ λόγος ὑπέδειξε τὴν τοῦ Μονογενοῦς ἐνανθρώπησιν, καὶ ὡς αὐτός ἔστι τῶν ἁπάντων δημιουργὸς, καὶ τῆς σοφίας πηγή. Αὐτὸς τοίνυν αὐτῇς ὑπάρχει καὶ ποιητὴς, καὶ Δεσπότης “ καὶ περὶ αὐτοῦ φησιν ἐν Παροιμίαις " «Κύριος ἔχτισέ με ἀρχὴν ὁδῶν δ᾽ εἰς ἔργα αὑτοῦ. » Οὐ γὰρ ὁ Θεὸς Λόγος ἐκεῖνα λέγει, ἀλλὰ τοῦ Θεοῦ Λόγου ἡ ὑπ᾽ αὐτοῦ κατασχευασθεῖσα σοφία.
ls΄. Houtos “5 ho Theos hēmōn. ᾿Apantōn 5 dēmiourgos, ho toutōn chyxernētēs kai prytanis. e Ou logisthēsetai heteros pros auton. n Ouk Huiou kai Patros poieitai synkrisin, alla tous kaloumenous ho z΄, ᾿Exeure pasan hodon epistēmēs. Palin to exeuren anthrōpinōs tetheike. Pēgē gar esti tōn agathōn. «e Kai edōken autēn Iachōd tǭ paidi hautou, kai Israēl tǭ ēgapēmenǭ hyp᾽ autou.» Tēn tēs theognōsias didaskalian, ton dia Mōseōs 4" dothenta gomon. lē. Meta tauta epi tēs gēs hōphthē, kai anthrōpois synanestraphē. Saphōs hēmin ho logos hypedeixe tēn tou Monogenous enanthrōpēsin, kai hōs autos esti tōn hapantōn dēmiourgos, kai tēs sophias pēgē. Autos toinyn autę̄s hyparchei kai poiētēs, kai Despotēs “ kai peri autou phēsin en Paroimiais " «Kyrios echtise me archēn hodōn d᾽ eis erga hautou. » Ou gar ho Theos Logos ekeina legei, alla tou Theou Logou hē hyp᾽ autou katascheuastheisa sophia.
36. "This is our God," the Maker of all things, their pilot and ruler. "No other shall be reckoned beside him." He is not comparing the Son with the Father, but those who are called … 37. "He found out every way of knowledge." Again he has put "found out" in human terms; for he is the fountain of good things. "And he gave it to Jacob his servant, and to Israel who was loved by him": the teaching of the knowledge of God, the law given through Moses. 38. "After this he appeared on earth and lived among human beings." The passage has clearly shown us the Only-begotten's becoming man, and that he himself is the Maker of all things and the fountain of wisdom. He is therefore both its Maker and its Master; and concerning it he says in Proverbs: "The Lord created me as the beginning of his ways for his works." For it is not God the Word who says those words, but the wisdom fashioned by God the Word.
Chapter 104
104.1PG 81
α΄. Αὕτη ἡ βίδλος τῶν προσταγμάτων τοῦ Θεοῦ. Τουτέστιν, ἡ διὰ τῆς ἐνανθρωπήσεως τοῦ μονογενοῦς Υἱοῦ τοῦ Θεοῦ δεδομένη. « Καὶ νόμος ὁ ὑπάρχων εἰς πὸν αἰῶνα. » Ἧ γὰρ παλαιὰ Διαθήκη τὸ τέλος ἐδέξατο. ε Πάντες οἱ κρατοῦντες αὐτὴν ὁ" εἰς ζωὴν, οἱ δὲ καταλιπόντες δ᾽ αὐτὴν ἀποθανοῦνται. » ἔδειξεν ἀμφοτέρων τὸ τέλος " εἶτα παραινεῖ τῷ λαῷ τῷ χρηδιόδευσον πρὸς τὴν λάμψιν κατέναντι τοῦ φωτὸς αὑτῆς. ᾿Αχολούθησον τῇ αὐγῇ τῆς ἀκτῖνος. φωταζωγεῖ γάρ σε, καὶ ποδηγεῖ πρὸς ζωήν. Υ. Μὴ δῷς ἑτέρῳ τὴν δόξαν σου, καὶ τὰ συμφέρογτά σοι ἔθνει ἀλλοτρίῳ. ᾿Αλλ' οὐκ ἤκουσεν Ἰσραὴλ" οὗ δὴ χάριν αὐτοὶ μὲν πόῤῥω τῶν ἀγαθῶν χαθεστήχσσι, τῶν δὲ θεοσδότων ἀγαθῶν ἀπολαύει τὰ ἔθνη.
a΄. Hautē hē bidlos tōn prostagmatōn tou Theou. Toutestin, hē dia tēs enanthrōpēseōs tou monogenous Huiou tou Theou dedomenē. « Kai nomos ho hyparchōn eis pon aiōna. » Hē gar palaia Diathēkē to telos edexato. e Pantes hoi kratountes autēn ho" eis zōēn, hoi de katalipontes d᾽ autēn apothanountai. » edeixen amphoterōn to telos " eita parainei tǭ laǭ tǭ chrēdiodeuson pros tēn lampsin katenanti tou phōtos hautēs. ᾿Acholouthēson tę̄ augę̄ tēs aktinos. phōtazōgei gar se, kai podēgei pros zōēn. Y. Mē dǭs heterǭ tēn doxan sou, kai ta sympherogta soi ethnei allotriǭ. ᾿All' ouk ēkousen Israēl" hou dē charin autoi men porrhō tōn agathōn chathestēchssi, tōn de theosdotōn agathōn apolauei ta ethnē.
1. "This is the book of the commandments of God": that is, the one given through the becoming man of the only-begotten Son of God. "And the law that endures forever": for the old covenant has received its end. "All who hold fast to her [will come] to life, but those who forsake her will die." He has shown the end of both. Then he exhorts the people: … "walk toward the shining, in the presence of her light." Follow the brightness of the ray; for it gives you light and guides you to life. 3. "Do not give your glory to another, or what is profitable to you to a foreign nation." But Israel did not listen; and for this reason they themselves stand far from the good things, while the nations enjoy the good things that God gives.
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δ΄. Μακάριοί ἐσμεν, Ἰσραὴ.1, ὅτε τὰ ἀρεστὰ "5 τοῦ Θεοῦ ἡμῖν γνωστά ἐστι. Οὐκ ἔχομεν, φησὶ, πρόφασιν ἀγνοίας, δεδήλωκε γὰρ ἡμῖν τὰ ἀρέσκοντα. Εἶτα παραθαῤῥύνει, καὶ διδάσκει, ὡς παρεδόθησαν εἰς δουλείαν τηνικαῦτα, οὐ παντελῶς ἀὐτοὺς ἀποστραφέντος τοῦ τῶν ὅλων Θεοῦ, ἀλλὰ διὰ τῆς παιδείας αὐτοὺς εὐεργετῆσαι πειραθέντος" τὸν γὰρ εὐεργέτην, φησὶ, καταλιπόντες “5, τὴν τῶν δαιμόνων προτετιμήχστε λατρείαν " πρόξενοι δὲ καὶ τῇ θρεψαμένῃ τῆς “8 ἐρημίας ἐγένεσθε. Κέχρηται δὲ καὶ προσωποποιίᾳ, καὶ δείκνυσι τὴν πόλιν θρηνοῦσαν, καὶ ταῖς ὑπηκόοις λέγουσαν πόλεσιν, ὅτι « Πένθος μο! πικρὸν" ὁ Δεσπότης ἐπήγαγεν. ν» Εἶδον γὰρ τῶν οἰκητόρων τοὺς μὲν ἀναιρεθέντας, τοὺς δὲ χαλεπῇ δουλείᾳ παραδο-
d΄. Makarioi esmen, Israē.1, hote ta aresta "5 tou Theou hēmin gnōsta esti. Ouk echomen, phēsi, prophasin agnoias, dedēlōke gar hēmin ta areskonta. Eita paratharrhynei, kai didaskei, hōs paredothēsan eis douleian tēnikauta, ou pantelōs autous apostraphentos tou tōn holōn Theou, alla dia tēs paideias autous euergetēsai peirathentos" ton gar euergetēn, phēsi, katalipontes “5, tēn tōn daimonōn protetimēchste latreian " proxenoi de kai tę̄ threpsamenę̄ tēs “8 erēmias egenesthe. Kechrētai de kai prosōpopoiią, kai deiknysi tēn polin thrēnousan, kai tais hypēkoois legousan polesin, hoti « Penthos mo! pikron" ho Despotēs epēgagen. n» Eidon gar tōn oikētorōn tous men anairethentas, tous de chalepę̄ douleią parado-
4. "Blessed are we, O Israel, because what pleases God is known to us." We have no excuse of ignorance, he says, for he has made known to us what pleases him. Then he encourages them, and teaches that they were handed over to slavery at that time not because the God of all had turned away from them completely, but because he was trying to do them good through discipline. For you forsook your benefactor, he says, and preferred the worship of demons; and you became the cause of desolation also to her who nurtured you. He also uses personification, and shows the city lamenting and saying to the cities subject to her: "Bitter mourning [has come upon] me …" … the Master brought. For I saw some of the inhabitants slain, and others handed over to harsh slavery …
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ιβ΄. Μηδεὶς ἐπιχαιρέτω μοι τῇ χήρᾳ καταλειφθείσῃ 5 ὑπὸ λαῶν". Χήραν ἑαυτὴν καλεῖ, ὡς ἔρημον τῆς θείας γεγενημένην κηδεμονίας. ε« Ἦρημώθην διὰ τὰς ἁμαρτίας τῶν τέχνων μου. » ᾽Απαριθμεῖτα! δὲ καὶ ταύτας, καὶ διηγεῖται τὴν τῶν πολεμίων ὠμότητα. παιδίου ἠλέησαν. (ις'.) Καὶ ἀπήγαγον τοὺς ἀγαπητοὺς τῆς χήρας, καὶ ἀπὸ τῶν θυγατέρων τὴν μόνην ἠρήμωσαν. Μόνηγν ἑαυτὴν, ὡς ἡγοῦμαι, καλεῖ, διὰ τὸ ἐν αὐτὴ μόνῃ εἶνα! τοῦ Θεοῦ τὸν νεὼν, ἣ τάχα ἐπειδὴ μόνῃ κατελείφθη, τῶν ᾿Ασσυρίων τὰς ἄλλας πόλεις πορθησάντων. Εἶτα λέγει, ὡς αὐτὴ" μὲν ἐπαμῦναι οὐ δύναται, ὑπισχνεῖται δὲ τοῦ Θεοῦ τὴν βοήθειαν. Θρηνεῖ μέντοι τὴν παροῦσαν ἐρημίαν. Κατε.ϊείρθην γὰρ, φησὶν, ἔρημος. (χ΄.) Καὶ εξεἐδυσάμην τὴν στοιὴν τῆς εἰρήνης. Δείκνυσι δὲ καὶ μὴν τὸν σάκκον. τῆς δεήσεώς μου, καὶ ᾿Αλλ᾽ οὐκ οἱ τοῖχοι ταῦτα ἕδρων ἣ: ἔλεγον, ἀλλ᾽ οἱ ἑνοιχοῦντες. Εἶτα παρακελεύεται αὐτοῖς τῇ τοῦ Θεοῦ θαῤῥῆσαι φιλανθρωπίᾳ. καὶ αἰτῆσαι τὸν ἔλεον " Καὶ γὰρ ἐγὼ, φησὶν, ἀναμένω τὴν ὑμετέραν ἐπάνοδον.
ib΄. Mēdeis epichairetō moi tę̄ chērą kataleiphtheisę̄ 5 hypo laōn". Chēran heautēn kalei, hōs erēmon tēs theias gegenēmenēn kēdemonias. e« Ērēmōthēn dia tas hamartias tōn technōn mou. » ᾽Aparithmeita! de kai tautas, kai diēgeitai tēn tōn polemiōn ōmotēta. paidiou ēleēsan. (is'.) Kai apēgagon tous agapētous tēs chēras, kai apo tōn thygaterōn tēn monēn ērēmōsan. Monēgn heautēn, hōs hēgoumai, kalei, dia to en autē monę̄ eina! tou Theou ton neōn, hē tacha epeidē monę̄ kateleiphthē, tōn ᾿Assyriōn tas allas poleis porthēsantōn. Eita legei, hōs autē" men epamynai ou dynatai, hypischneitai de tou Theou tēn boētheian. Thrēnei mentoi tēn parousan erēmian. Kate.ïeirthēn gar, phēsin, erēmos. (ch΄.) Kai exeedysamēn tēn stoiēn tēs eirēnēs. Deiknysi de kai mēn ton sakkon. tēs deēseōs mou, kai ᾿All᾽ ouk hoi toichoi tauta hedrōn hē: elegon, all᾽ hoi henoichountes. Eita parakeleuetai autois tę̄ tou Theou tharrhēsai philanthrōpią. kai aitēsai ton eleon " Kai gar egō, phēsin, anamenō tēn hymeteran epanodon.
12. "Let no one rejoice over me, a widow, left by many." She calls herself a widow as having been left bereft of the divine care. "I was made desolate because of the sins of my children." She lists these too, and describes the cruelty of the enemies: … [they did not] pity a child. 16. "And they led away the widow's beloved ones, and made the lone woman desolate of her daughters." She calls herself "lone," I think, because the temple of God was in her alone; or perhaps because she alone was left when the Assyrians had sacked the other cities. Then she says that she herself cannot help them, but she promises the help of God. Yet she laments the present desolation: "For I was left," she says, "desolate." 20. "I have put off the robe of peace." And she shows also … "the sackcloth of my supplication," and … Yet it was not the walls that did or said these things, but those who lived in them. Then she urges them to take courage in God's love for humankind and to ask for mercy: "For I too," she says, "await your return."
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κγ'. ᾿Εξέπεμψα γὰρ ὑμᾶς μετὰ πένθους "" καὶ κλαυθμοῦ" ἀποδώσει δὲ μοι ὁ Θεὸς ὑμᾶς μετὰ χαρμονῆς 15 καὶ εὐφροσύνης. "Ἔοικε ταῦτα τοῖς ὑπὸ τιῦ καὶ ἔκλαιον, βάλλοντες τὰ σπέρματα αὑτῶν’ ἐρχόμε" νοι δὲ ἥξουσιν ἐν ἀγαλλιάσει, αἴροντες τὰ δράγματα αὑτῶν. » Λέγει δὲ καὶ τῶν γειτονενόντων ἐθνῶν τὴν τε ἐπὶ τῇ αἰχμαλωσίᾳ θυμηδίαν, καὶ τὴν μετὰ τὴν ἐπἀνοδον σκυθρωπότητα. Παρακελεύεται δὲ αὐτοῖς, ὑπομεῖναι τὴν ἐπενεχθεῖσαν παιδείαν, καὶ ὑπισχνεῖτσι τὴν τῶν πραγμάτων μεταδολήν. «ε Κατεδίωξέ 77 σε, φησὶν, ὁ ἐχθρός 15 σου, καὶ ὄψῃ αὐτοῦ 19 τὴν ἀπώλειαν ἐν τάχει, καὶ ἐπὶ τοῦ τραχήλου" αὐτοῦ "' ἐπιθήσῃ.» Ἐχθροὺς καλεῖ ᾿Αλλοφύλους.
kg'. ᾿Exepempsa gar hymas meta penthous "" kai klauthmou" apodōsei de moi ho Theos hymas meta charmonēs 15 kai euphrosynēs. "Eoike tauta tois hypo tiy kai eklaion, ballontes ta spermata hautōn’ erchome" noi de hēxousin en agalliasei, airontes ta dragmata hautōn. » Legei de kai tōn geitonenontōn ethnōn tēn te epi tę̄ aichmalōsią thymēdian, kai tēn meta tēn epanodon skythrōpotēta. Parakeleuetai de autois, hypomeinai tēn epenechtheisan paideian, kai hypischneitsi tēn tōn pragmatōn metadolēn. «e Katediōxe 77 se, phēsin, ho echthros 15 sou, kai opsę̄ autou 19 tēn apōleian en tachei, kai epi tou trachēlou" autou "' epithēsę̄.» Echthrous kalei ᾿Allophylous.
23. "For I sent you out with mourning and weeping, but God will give you back to me with joy and gladness." These words resemble what was said by [David]: "[Going they went] and wept, casting their seeds; but coming they shall come with rejoicing, carrying their sheaves." She speaks also of the neighbouring nations: their delight at the captivity and their gloom after the return. She urges them to endure the discipline brought upon them, and promises a reversal of their affairs: "Your enemy has pursued you," she says, "and you will soon see his destruction, and you will set your foot upon his neck." He calls the foreigners enemies.
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κς΄. Οἱ τρυφεροί μου ἐπορεύθησαν ὁδοὺς τρηχείας" ἤρθησαν ὡς ποίμνιον ἡρπασμένον ἐχθρῷ"". Τρυφεροὺς καλεῖ τοὺς ἐν εὐπορίᾳ καὶ πλούτῳ, ὡς πεῖραν οὐκ ἔχοντας τῶν λυπηρῶν " εἶτα παρακελεύεται αὐτοῖς τῇ μεταμελείᾳ τὴν σωτηρίαν καρπώσασθαι. Ταῦτα ὡς ἐκ προσώπου τῆς Ἱερουσαλὴμ εἰρηκὼς, αὐτῇ λοιπὸν παραχλητιχοὺς προσφέρει λόγους.
ks΄. Hoi trypheroi mou eporeuthēsan hodous trēcheias" ērthēsan hōs poimnion hērpasmenon echthrǭ"". Trypherous kalei tous en euporią kai ploutǭ, hōs peiran ouk echontas tōn lypērōn " eita parakeleuetai autois tę̄ metameleią tēn sōtērian karpōsasthai. Tauta hōs ek prosōpou tēs Hierousalēm eirēkōs, autę̄ loipon parachlētichous prospherei logous.
26. "My delicate ones have walked rough roads; they were carried off like a flock seized by the enemy." She calls "delicate" those who lived in plenty and wealth, as having no experience of hardship. Then she urges them to reap salvation through repentance. Having said these things as in the person of Jerusalem, he now offers words of consolation to her.
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λ΄. Θάρσει, 'Ἱερουσαλὴμ, παρακαλέσει σε ὁ ὀγομάσας σε. Δέδεκταί δου, φησὶ, τὴν ἐπὶ τὰ κρείττὼ μεταθολήν. Μεταύδαλεῖ δοι τὴν συμφορὰν ὁ τὴν προσηγορίαν σοι τεθεικώς " τουτέστιν, ὁ δημιουργός σου, ὁ πάσης σε πόλεως προτιμήσας.
l΄. Tharsei, 'Hierousalēm, parakalesei se ho ogomasas se. Dedektai dou, phēsi, tēn epi ta kreittō metatholēn. Metaudalei doi tēn symphoran ho tēn prosēgorian soi tetheikōs " toutestin, ho dēmiourgos sou, ho pasēs se poleōs protimēsas.
30. "Take courage, Jerusalem: he who named you will comfort you." Expect, he says, the change to better things. He who gave you your name will change your calamity: that is, your Maker, who honoured you above every city.
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λα’, λβ', Δείλαιοι οἵ σα χαχώσαγτες. καὶ ἐπιχαρέντες τῇ σῇ πτώσει. Δείλαιοι ἀϊ πόλεις, αἷς ἐδούλευσαν τέκνα σου. Ἔδωκαν γὰρ δίκας Β.δυλώγιοι τῆς παρανομίας ἀξίας. Εἶτα διδάσκει δ", ὡς τὰ οἰκεῖα λοιπὸν δ ἣ Βαδυλὼν θρηνήσει κακά.
la’, lb', Deilaioi hoi sa chachōsagtes. kai epicharentes tę̄ sę̄ ptōsei. Deilaioi aï poleis, hais edouleusan tekna sou. Edōkan gar dikas B.dylōgioi tēs paranomias axias. Eita didaskei d", hōs ta oikeia loipon d hē Badylōn thrēnēsei kaka.
31–32. "Wretched are those who did you harm and rejoiced at your fall. Wretched are the cities which your children served." For the Babylonians paid the penalty their lawlessness deserved. Then he teaches that Babylon will now lament her own evils.
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λδ΄, λε΄. Περιεῶ γὰρ αὐτῆς, φησὶ, τὸ ἀγα λίἀμα τῆς ποιλλυοχιϊίας αὑτῆς 55, καὶ τὸ γαυρίαμα αὐτῆς εἰς πένθος ἔσται, Πρ γὰρ ἐπελεύσεται αὐτῇ παρὰ τοῦ Αἰωνίου εἰς ἡμέρας μακρὰς, καὶ ῃ χρόνον. Ταύτην διὰ Περσῶν τὴν τιμωρίαν ἐδέξατο" ἔδειξε δὲ ὁ λόγος, ὡς οὐ παντελῶς αὐτὴν ἀοέχητον ἔσεσθαι προηγόρευσεν, ἀλλ᾽ ἐπὶ πολὺν χρόνον " οἷχεῖται δὲ νῦν ὑπὸ ὀλίγων Ἰουδαίων.
ld΄, le΄. Perieō gar autēs, phēsi, to aga liama tēs poillyochiïias hautēs 55, kai to gauriama autēs eis penthos estai, Pr gar epeleusetai autę̄ para tou Aiōniou eis hēmeras makras, kai ę̄ chronon. Tautēn dia Persōn tēn timōrian edexato" edeixe de ho logos, hōs ou pantelōs autēn aoechēton esesthai proēgoreusen, all᾽ epi polyn chronon " hoicheitai de nyn hypo oligōn Ioudaiōn.
34–35. "For I will take away," he says, "her exultation in her great population, and her boasting will turn to mourning. For fire will come upon her from the Eternal for many days, and [she will be inhabited by demons for a long] time." She received this punishment through the Persians. The passage showed that he did not foretell she would be wholly uninhabited, but only for a long time; and now she is inhabited by a few Jews.
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λς΄. Περίδλεψαι πρὸς ἀνατοιὰς, Ἱερουσαλὴμ, καὶ ἴδε" τὴν δὑφρροσύνην σου, τὴν παρὰ τοῦ Θεοῦ σοι ἐρχομένην. Τὴν τῶν αἰχμαλώτων ἐπάνοδον προθεσπίζει.
ls΄. Peridlepsai pros anatoias, Hierousalēm, kai ide" tēn dyphrrosynēn sou, tēn para tou Theou soi erchomenēn. Tēn tōn aichmalōtōn epanodon prothespizei.
36. "Look around toward the east, Jerusalem, and see the gladness that is coming to you from God." He foretells the return of the captives.
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λζ’. ᾿Ιδοὺ ἔρχονται οἱ υἱοὶ σσυ, οὖς ἐξαπἐστεειῖας" ἔρχονται συγηγμένοι ἀπὸ ἀνατολῶν ἕως δυσμῶν, τῷ ῥήματι τοῦ ᾿Αγίου, καίροντες τῇ τοῦ Θεοῦ δέξῃ. Οὐ γὰρ τῇ οἰκείᾳ δυνάμει περιεγένοντο τῶν ἐχθρῶν, ἀλλ᾽ ὁ παραδοὺς " Θεὸς τὴν ἐλευθερίαν ἀπέδωκε.
lz’. ᾿Idou erchontai hoi huioi ssy, ous exapesteeiias" erchontai sygēgmenoi apo anatolōn heōs dysmōn, tǭ rhēmati tou ᾿Agiou, kairontes tę̄ tou Theou dexę̄. Ou gar tę̄ oikeią dynamei periegenonto tōn echthrōn, all᾽ ho paradous " Theos tēn eleutherian apedōke.
37. "Behold, your sons are coming, whom you sent away; they are coming, gathered from east to west at the word of the Holy One, rejoicing in the glory of God." For they did not overcome their enemies by their own power; but God, who had handed them over, gave back their freedom.
Chapter 105
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᾿Κελεύει δὲ καὶ τὴν πενθήρη στολὴν ν' ἀποθέσθαι, καὶ περιτίθησιν αὐτῇ τῆς ἱερωσύνης τὸ σχῆμα. β΄. Περιδαλοῦ: γὰρ, φησὶ, τὴν διπλοῖδα παρὰ τοῦ Θεοῦ δικαιοσύγης, καὶ ἐπίθου τὴν μίτραν ἐπὶ τῆς κεραλῆς " σου, τῆς δόξης τοῦ αἰωνίου. Ἔν γὰρ τῇ μίτρᾳ τὸ πέταλον ἔκειτο τὸ χρυσοῦν " ἐν ᾧ τὸ ὄνομα τοῦ Θεοῦ προσεγέγραπτο.
᾿Keleuei de kai tēn penthērē stolēn n' apothesthai, kai peritithēsin autę̄ tēs hierōsynēs to schēma. b΄. Peridalou: gar, phēsi, tēn diploida para tou Theou dikaiosygēs, kai epithou tēn mitran epi tēs keralēs " sou, tēs doxēs tou aiōniou. En gar tę̄ mitrą to petalon ekeito to chrysoun " en hǭ to onoma tou Theou prosegegrapto.
He bids her also put off the garment of mourning, and he clothes her in the attire of the priesthood. 2. "Put on," he says, "the double cloak of the righteousness that comes from God, and set on your head the mitre of the glory of the Eternal." For on the mitre lay the golden plate on which the name of God was inscribed.
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γ΄, δ΄. Ὁ γὰρ Θεὸς δείξει τῇ ὑκ' οὐρανὸν πάσῃ τὴν σὴν «αμπρότητα. Κληθήσεται γάρ σου τὸ ὄγομα παρὰ τοῦ Θεοῦ εἰς τὸν αἰῶγα εἰρήνη δικαιοσύνης, καὶ δόξα θεοσεδείας. Ταῦτα δὲ "1 τὰ ὀνόματα νῦν ἔχει" διὰ τοῦτο καὶ εἰς αὑτὴν συντρέχουσιν ἅπαντες. Λαμπρὰν γὰρ αὐτὴν καὶ περιφανῆ ἢ) Ἱπεποίηχε τὸ σωτήριον πάθος. Πάλιν δὲ αὐτῇ "" παρακελεύεται ἰδεῖν ἀπὸ ἀνατολῶν καὶ δυσμῶν τοὺς αἰἱχμὲν πεζοὶ δεσμὰ περικείμενοι, ἐπανήξουσι δὲ πάσης τιμῆς ἀξιούμενοι. Εἰδέναι μέντοι χρὴ, ὡς τῶν ἀπὸ Βχδυλῶνος ἐπανελθόντων, καὶ οἱ πεφευγότες κατὰ κὸν τοῦ πολέμου καιρὸν, καὶ τὰ ἑδπέρ:α, καὶ τὰ νότια "δ μέρη κατειληφότες, ἐπανῆλθον λοιπὸν, ὡς εἰρβνης τῷ ἔθνει παρασχεθείσης " οὗ δὴ χάριν καὶ τῶν ἀπὸ δυσμῶν ἐμνημόνευσεν. ζ΄, Συγέταξε γὰρ ὁ Θεὸς ταπεινοῦσθαι πᾶν ὄρος Ἰσραὴλ ἀσφαλῶς τῇ τοῦ Θεοῦ δόξῃ. Πᾶσαν, ὑψηλοῖς Βαδυλωνίους κατέλυσε " τοὺς ἐκείνοις ὑπ᾿πεποίηκεν " ἡμῶν "5 δὲ πανταχόθεν ἄδεια τῆς ἐπανὀδου γεγένηται. εὐωδία ' τῷ ᾿Ισριὴλ προστάγματι τοῦ Θεοῦ. Ταῦτα ἔοικε τοῖς ὑπὸ τοῦ Δαβὶδ εἰρημένοις - « Τὰ εἰ ὄρη ἐσχίρτησαν ὡσεὶ κριοὶ, καὶ οἱ βουνοὶ ὡς ἀρνί: τοίνυν τροπικῶς καλεῖ τὰ ἔθνη, ἃ " καρπὸν εὐσεδείας οὐκ οὐ Β ἔφερον τῷ Θεῷ. Τὸν μέντοι Ἰσραὴλ ἐπανιόντα μετὰ πάσης προὔπεμψαν θεραπείας, Λέγει δὲ καὶ τὸ αἷτιον τῶν ἀγαθῶν. Ἡγήσεται γὰρ ὁ Θεὸς τοῦ " ᾿Ισραὴ.1 μετ' τῷ φωτὶ τῆς δόξης αὐτοῦ, σὺν ἐξεημοσύγῃ καὶ δικαιοσύνῃ παρ᾽ αὐτοῦ ". Θεοῦ ἡγουμένου " πάντα λεῖα καὶ εὐμαρῆ. Κέχρηται ἐλεηδ μὲν περὶ τὸν λαὸν Ἴ, δικαιοσύνῃ δὲ κατὰ Οὗτοι μὲν γὰρ ἁμαρτάνοντες 3 διὰ τῆς παιδείας ὠφέλειαν ἐδέξαντο " ἐκείνους δὲ μανιχωτέκαὶ ἡμεῖς, ξεναγὸν ἡ μῶν γενέσθαι καὶ ποδηγὸν τὸν τῶν ὅλων Θεόν - ἵνα τῷ φωτὶ μελῳδίαν, μὴ ἐκκλίνωμεν δεξιᾷ ἢ 5 ἀριστερᾷ, ἀλλὰ τὴν βασιλικὴν ὁδὸν ὁδεύσωμεν, τὴν ἀ πάγουσαν καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ. μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ παναγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
g΄, d΄. Ho gar Theos deixei tę̄ hyk' ouranon pasę̄ tēn sēn «amprotēta. Klēthēsetai gar sou to ogoma para tou Theou eis ton aiōga eirēnē dikaiosynēs, kai doxa theosedeias. Tauta de "1 ta onomata nyn echei" dia touto kai eis hautēn syntrechousin hapantes. Lampran gar autēn kai periphanē ē) Hipepoiēche to sōtērion pathos. Palin de autę̄ "" parakeleuetai idein apo anatolōn kai dysmōn tous aiichmen pezoi desma perikeimenoi, epanēxousi de pasēs timēs axioumenoi. Eidenai mentoi chrē, hōs tōn apo Bchdylōnos epanelthontōn, kai hoi pepheugotes kata kon tou polemou kairon, kai ta hedper:a, kai ta notia "d merē kateilēphotes, epanēlthon loipon, hōs eirbnēs tǭ ethnei paraschetheisēs " hou dē charin kai tōn apo dysmōn emnēmoneusen. z΄, Sygetaxe gar ho Theos tapeinousthai pan oros Israēl asphalōs tę̄ tou Theou doxę̄. Pasan, hypsēlois Badylōnious katelyse " tous ekeinois hyp᾿pepoiēken " hēmōn "5 de pantachothen adeia tēs epanodou gegenētai. euōdia ' tǭ ᾿Isriēl prostagmati tou Theou. Tauta eoike tois hypo tou Dabid eirēmenois - « Ta ei orē eschirtēsan hōsei krioi, kai hoi bounoi hōs arni: toinyn tropikōs kalei ta ethnē, ha " karpon eusedeias ouk ou B epheron tǭ Theǭ. Ton mentoi Israēl epanionta meta pasēs proupempsan therapeias, Legei de kai to haition tōn agathōn. Hēgēsetai gar ho Theos tou " ᾿Israē.1 met' tǭ phōti tēs doxēs autou, syn exeēmosygę̄ kai dikaiosynę̄ par᾽ autou ". Theou hēgoumenou " panta leia kai eumarē. Kechrētai eleēd men peri ton laon I, dikaiosynę̄ de kata Houtoi men gar hamartanontes 3 dia tēs paideias ōpheleian edexanto " ekeinous de manichōtekai hēmeis, xenagon hē mōn genesthai kai podēgon ton tōn holōn Theon - hina tǭ phōti melǭdian, mē ekklinōmen dexią ē 5 aristerą, alla tēn basilikēn hodon hodeusōmen, tēn a pagousan kai philanthrōpią tou Kyriou hēmōn Iēsou Christou. meth᾽ hou tǭ Patri hē doxa, syn tǭ panagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
3–4. "For God will show your splendour to everything under heaven. For your name will be called by God forever: Peace of righteousness, and Glory of godliness." These names she now has; and for this reason all run together to her. For the saving passion has made her splendid and illustrious. Again he bids her see, from east and west, those who … [went out] on foot with chains about them, but will return counted worthy of every honour. One must know, however, that, of those who returned from Babylon … and those who had fled at the time of the war and had taken refuge in the western and southern parts also returned afterwards, since peace had been granted to the nation; this is why he mentioned also those from the west. 7. "For God has ordained that every high mountain [be made low] … Israel safely in the glory of God." Every … by the high ones … he destroyed the Babylonians; those subject to them he has made …; and for us there has come safety for the return from every side. [8.] "… fragrance … for Israel at the command of God." These things resemble what was said by David: "The mountains skipped like rams, and the hills like lambs." So he calls figuratively [by these names] the nations, which did not bear the fruit of piety for God; yet they sent Israel on its way home with every attention. He states also the cause of these good things: 9. "For God will lead Israel with joy, in the light of his glory, with the mercy and righteousness that come from him." When God leads, all is smooth and easy. He uses mercy toward the people, and righteousness against … For these, though they sinned, received benefit through discipline; but those, more madly … we too, that the God of all may become our host and guide, so that by the light … melody, we may not turn aside to the right or to the left, but may walk the royal road that leads … and love for humankind of our Lord Jesus Christ, with whom be glory to the Father, with the all-holy Spirit, now and always, and to the ages of ages. Amen.
Chapter 201
201.1PG 81
Ὁ μὲν θρῆνος συμπαθείας καὶ φιλοστοργίας σημεῖον " ἡγοῦμαι δὲ τὸν θεσπέσιον προφήτην ὠφελείας ᾿ ἕνεκα, καὶ τῶν τηνικαῦτα ἀνθρώπων, καὶ τῶν εἰς ἕἴστερον ἐσομένων, τοὺς θρήνους συγγράψαι " ἵνα κἀκεῖνοι καὶ οὗτοι μάθωσι διὰ τῶν γραμμάτων, ὅσων." πρόξενος ἡ ἁμαρτία κακῶν " τέσσαρας μέντοι συγγέγραφε Θρήνους, τὰ ἑκάστου ῥήματα καὶ κατὰ τὸν ἀριθμὸν καὶ τὴν 15 τάξιν τῶν στοιχείων συντεθειχώς " θρηνεῖ δὲ τῆς πόλεως τὴν ἐρημίαν, τῆς προτέρας τῶν οἰκητόρων μεμνημένος πληθύος, καὶ δυσφοροῦσαν ὁῤῶν τὴν πάλαι παρὰ τῶν ἄλλων πόλεων δεχομένην τὸν φόρον “ προτωποποιίᾳ δὲ χεχρημέτος, λέγει νύκτωρ καὶ μεθ᾽ ἡμέραν τὴν πόλιν δακῥύειν, τοῦ ψυχαγωγοῦντος οὐκ ὄντος, καὶ τῶν φίλων αὐτῆς 1" παντελῶς ἠρνημένων. Φέρει δὲ εἰς «ἔσον καὶ τῆς Ἰουδαίας ἀπάσης τὴν μετανάστασιν, καὶ τὴν χαλεπὴν δουλείαν, καὶ εὐχειρώτους αὐτοὺς λέγει γεγενῆσθαι διὰ τὴν ἁμαρτίαν. ε Πάντες γὰρ, φησὶν, οἱ διώκοντες αὐτὴν, χατέλαθδον αὐτὴν ἀνὰ "7 μέσον τῶν θλιδόντων. » ᾿Αναμιμνήσκει καὶ τῶν ποταμοὺς μιμουμένων ὁδῶν κατὰ τὸν τῶν ἑορτῶν καιρόν" πάντοθεν γὰρ εἰς τήνδε τὴν πόλιν συνέτρεχον ἅπαντες " καὶ θρηνεῖ "ὃ. Δοκεῖ γάρ πως τοῖς ἀνιαρῶς διακειμένοις μεταδολῆν τινα δέχεσθαι καὶ τὰ ἄψυχα ᾿ λέγει ὃὲ καὶ τὰ τούτων
Ho men thrēnos sympatheias kai philostorgias sēmeion " hēgoumai de ton thespesion prophētēn ōpheleias ᾿ heneka, kai tōn tēnikauta anthrōpōn, kai tōn eis heisteron esomenōn, tous thrēnous syngrapsai " hina kakeinoi kai houtoi mathōsi dia tōn grammatōn, hosōn." proxenos hē hamartia kakōn " tessaras mentoi syngegraphe Thrēnous, ta hekastou rhēmata kai kata ton arithmon kai tēn 15 taxin tōn stoicheiōn syntetheichōs " thrēnei de tēs poleōs tēn erēmian, tēs proteras tōn oikētorōn memnēmenos plēthyos, kai dysphorousan horōn tēn palai para tōn allōn poleōn dechomenēn ton phoron “ protōpopoiią de chechrēmetos, legei nyktōr kai meth᾽ hēmeran tēn polin dakrhyein, tou psychagōgountos ouk ontos, kai tōn philōn autēs 1" pantelōs ērnēmenōn. Pherei de eis «eson kai tēs Ioudaias apasēs tēn metanastasin, kai tēn chalepēn douleian, kai eucheirōtous autous legei gegenēsthai dia tēn hamartian. e Pantes gar, phēsin, hoi diōkontes autēn, chatelathdon autēn ana "7 meson tōn thlidontōn. » ᾿Anamimnēskei kai tōn potamous mimoumenōn hodōn kata ton tōn heortōn kairon" pantothen gar eis tēnde tēn polin synetrechon hapantes " kai thrēnei "ho. Dokei gar pōs tois aniarōs diakeimenois metadolēn tina dechesthai kai ta apsycha ᾿ legei hoe kai ta toutōn
Lament is a sign of sympathy and affection. I think the inspired prophet wrote the Lamentations for the benefit both of the people of that time and of those who would live afterwards, so that both they and these might learn from what is written how many evils sin brings about. He composed four Lamentations, arranging the words of each according to the number and the order of the letters. He laments the desolation of the city, remembering the former multitude of its inhabitants, and seeing in distress the city that once received tribute from the other cities. Using personification, he says that the city weeps night and day, with no one to console her, and her friends having utterly disowned her. He brings into view also the removal of all Judaea and its harsh slavery, and says that they became easy to conquer because of sin: "For all who pursued her," he says, "overtook her between her oppressors." He recalls also the roads, which were like rivers at the time of the feasts, for from every side everyone used to flock to this city; and he laments. For to those in distress even inanimate things seem somehow to undergo a change. He speaks also of their …
201.5PG 81
ε΄. Ἐγένοντο οἱ θλίδοντες αὐτὴν εἰς κεφαλὴν, καὶ οἱ ἐχθροὶ αὐτῆς εὐθηνοῦσιν" ὅτι Κύριος ἐτααὑτῆς. Τοῦτο καὶ ὁ μαχάριο; αὐτοῖ; προλέγει Μωσῆς " τὸν θεῖον παραδαίΐνουσι νόμον " ε Ὅτι ἔσονται οἱ ἐχῦροί σου ἄνω ᾽5, καὶ δὺ κάτω ""» λέγει "" δὲ καὶ τοῖς θηλάζουσι σὺν τοῖς πρεσθυτέροις τὸν ὄλεθρον" Οὕτω κἀνταῦθα ’ ε Τὰ νήπια αὐτῇ ἐπορεύθησαν "" ἐν αἰχμαλωσίᾳ χὰτὰ πρόσωπον θλίδοντος. » διηγεῖται δὲ ὅπως ἀφῃρέθη τὴν προτέραν εὐπρέπειαν, καὶ ἀπειχάζει τοὺς ἄρχοντας κριοῖ; ἐστερημένοις νομῆς ’ ἐγυμνώθησαν γὰρ τῆς προτέρας ἐτχύος. Εἶτα λέγε: τῆς "" Ἱερουσαλὴμ παλαιᾶς εὐπραξίας καὶ δυσπραξίας μνησθῆναι, καὶ παραθεῖναι ἐχεῖγοις τὰ νῦν ἐπελθόντα κακά καὶ πλεῖον ᾽ ἀνιᾶσθα: διὰ τὸ γενέσθαι τοῖς δυσμενέδιν Συνεχῶς δὲ διδάσκει τῶν συμφορῶν τὴν αἰτίαν, τὴν ὠφέλειαν πραγματευόμενος.,
e΄. Egenonto hoi thlidontes autēn eis kephalēn, kai hoi echthroi autēs euthēnousin" hoti Kyrios etaautēs. Touto kai ho machario? autoi? prolegei Mōsēs " ton theion paradaiïnousi nomon " e Hoti esontai hoi echyroi sou anō ᾽5, kai dy katō ""» legei "" de kai tois thēlazousi syn tois presthyterois ton olethron" Houtō kantautha ’ e Ta nēpia autę̄ eporeuthēsan "" en aichmalōsią chata prosōpon thlidontos. » diēgeitai de hopōs aphę̄rethē tēn proteran euprepeian, kai apeichazei tous archontas krioi? esterēmenois nomēs ’ egymnōthēsan gar tēs proteras etchyos. Eita lege: tēs "" Hierousalēm palaias eupraxias kai dyspraxias mnēsthēnai, kai paratheinai echeigois ta nyn epelthonta kaka kai pleion ᾽ aniastha: dia to genesthai tois dysmenedin Synechōs de didaskei tōn symphorōn tēn aitian, tēn ōpheleian pragmateuomenos.,
5. "Her oppressors became the head, and her enemies prosper; for the Lord humbled her." This the blessed Moses too foretold to them, [should they] transgress the divine law: "Your enemies will be above, and you below." He speaks also of destruction for the sucklings together with the elders … So here too: "Her infants went into captivity before the oppressor." He describes how she was robbed of her former beauty, and he likens the rulers to rams deprived of pasture; for they were stripped of their former strength. Then he says that Jerusalem remembered her ancient prosperity and adversity, and set beside them the evils that had now come upon her, and was grieved the more because she had become [a laughingstock] to her foes. He constantly teaches the cause of the calamities, working for [our] benefit.
201.8PG 81
η΄. ᾿Ἀμαρτίαν γὰρ, φησὶν, ἡμάρτηκεν " ρουσαωιϊὴμ, διὰ τοῦτο εἰς σάϊζον ἐγένετο. Οὗ δὴ χάριν καὶ οἱ πρότερον αὐτὴν γεραίροντες ἐξύδρισαν εἰς αὐτὴν, τὴν δυσχληρίαν αὐτῆς θεασάμενοι. Εἶτα τῶν παντοδαπῶν ἁμαρτημάτων ἀναμιμνήσκει. σθη ἐσχάτων 35 αὑτῆς, καὶ " πέπτωκε θαυμα Προσήκει γὰρ μὴ τῇ εὐπραξίᾳ θαῤῥεῖν, ἀλλὰ καὶ τὴν μεταθδολὴν προσμένειν, Ἐπειδὴ τοίνυν, ςγσὶν, οὐδεὶς ἀνθρώπων αὐτῇ προσφέρει παραψυχὴν, σὺ Δέσποτα τὴν ἀθλίως κρατοῦσαν 55 θεασάμενος, οἴκτειρον. Θρηνεῖ δὲ διαφερόντως τὸ τῶν ἀδύτων τοῦ ναοῦ κατατολμῆσαι τοὺς δυσμενεῖς, καί τς Χεῖρα αὑτοῦ ἐξεπέτασε θ.1ἰδων,, ἐπὶ πάντα τὰ ἐπιθυμητὰ 5' αὑτῆς " εἶδε γὰρ ἔθγη εἰσελθόντα εἰς τὸ ἁγίασμα αὐτῆς, ἃ ἐνετείλω μὴ εἰσελθεῖν εὶς τὴν ἐκχλησίαγν σου. Εἰς μὲν τὰ ἅγια τῶν ἁγίων μόνῳ τῷ ἀρχιερεῖ εἰσιτητὸν ἦν, καὶ τοῦτο μέντοι ἅπαξ τοῦ ἐνιαυτοῦ “ εἰς δὲ τὰ πρὸ τούτων ἅγι οἱ ἱερεῖς εἰσήεσαν μόνοι " εἰς δὲ τὴν ἐνδοτέραν ἀὐλὴν καὶ οἱ Λευῖται " εἰς δὲ τὴν ἐξωτέραν 3 οἵ τε ἐκ γένους Ἰσραὴλ, καὶ οἱ περιτετμημένοι προσήλυτοι" Ὁ πάντα γὰρ ἀπερίτμητον καὶ εἰς ἐχείνην εἰσελθεζῦ ὁ νόμος ἐκώλυε " διαφερόντως μέντοι Μωαθίτας καὶ γὰρ ὅ", καὶ Μωαθίτης, οὐκ εἰσελεύσεται εἰς ἔκκλησίαν Κυρίου, οὐδὲ εἰς δ᾽ τὸν αἰῶνα. » Τοῦτον 5 ἀνὲ μνησε τὸν νόμον ὁ Θρῆνος" εἶτα διηγεῖται τὰ ἀπὸ τοῦ
ē΄. ᾿Amartian gar, phēsin, hēmartēken " rousaōiïēm, dia touto eis saïzon egeneto. Hou dē charin kai hoi proteron autēn gerairontes exydrisan eis autēn, tēn dyschlērian autēs theasamenoi. Eita tōn pantodapōn hamartēmatōn anamimnēskei. sthē eschatōn 35 hautēs, kai " peptōke thauma Prosēkei gar mē tę̄ eupraxią tharrhein, alla kai tēn metathdolēn prosmenein, Epeidē toinyn, sgsin, oudeis anthrōpōn autę̄ prospherei parapsychēn, sy Despota tēn athliōs kratousan 55 theasamenos, oikteiron. Thrēnei de diapherontōs to tōn adytōn tou naou katatolmēsai tous dysmeneis, kai ts Cheira hautou exepetase th.1idōn,, epi panta ta epithymēta 5' hautēs " eide gar ethgē eiselthonta eis to hagiasma autēs, ha eneteilō mē eiselthein eis tēn ekchlēsiagn sou. Eis men ta hagia tōn hagiōn monǭ tǭ archierei eisitēton ēn, kai touto mentoi hapax tou eniautou “ eis de ta pro toutōn hagi hoi hiereis eisēesan monoi " eis de tēn endoteran aulēn kai hoi Leuitai " eis de tēn exōteran 3 hoi te ek genous Israēl, kai hoi peritetmēmenoi prosēlytoi" Ho panta gar aperitmēton kai eis echeinēn eiselthezy ho nomos ekōlye " diapherontōs mentoi Mōathitas kai gar ho", kai Mōathitēs, ouk eiseleusetai eis ekklēsian Kyriou, oude eis d᾽ ton aiōna. » Touton 5 ane mnēse ton nomon ho Thrēnos" eita diēgeitai ta apo tou
8. "Jerusalem has sinned a sin," he says; "therefore she has become a thing shaken." For this reason even those who once honoured her treated her with outrage when they saw her misfortune. Then he recalls her sins of every kind. "… her last end, and she has fallen wondrously …" For one must not take confidence in prosperity, but also expect a change. Since, then, he says, no human being offers her consolation, do you, O Master, look on her who is wretchedly held captive, and have pity. And he laments especially that the foes dared to enter the inner sanctuary of the temple: "The oppressor stretched out his hand upon all her desirable things; for she saw nations enter her sanctuary, those whom you commanded not to enter into your assembly." Into the Holy of Holies only the high priest could enter, and that only once a year; into the holy place before it the priests alone entered; into the inner court the Levites also; and into the outer court both those of the race of Israel and the circumcised proselytes. For the law forbade anyone uncircumcised to enter even that, and the Moabites especially: "[An Ammonite] and a Moabite shall not enter into the assembly of the Lord, not even forever." This law the Lament has recalled. Then it describes what [followed] from the …
201.11PG 81
ια΄, Πᾶς ὁ λαὸς αὐτῆς καταστενάζοντες, ζητοῦνγτες ἄρτον». Ἔδωκαν γὰρ “ τὰ ἐπιθυμήματα αὑτῆς ἐν βρώσει, τοῦ ἐπιστρέψαι ψυχήν. Ἐνταῦθα ἐπιθυμήματα τὰ βρέφη καλεῖ" ἐγεύσαντο γὰρ ἐν τῷ λιμῷ καὶ ἀνθρωπίνων χρεῶν. Αἰτεῖ μέντοι τὴν θείαν φιλανθρωπίαν, "δε Κύριε, καὶ ἐπίδλεψον, ὅτι ἐγενόμην “ὁ ἡτιμωμένη. Εἶτα τοὺ; δι᾽ αὐτὴν "» παριόντας παρακαλεῖ τὴν ἀσύγκριτον αὑτῆς ὀδύνην ἰδεῖν. Π Ταύτην δὲ, φησὶν, ὁ Δεσπότης ἐπήγαγέ μοι φθεγξάμενος ἐν ἐμοί τουτέστι, προσέταξε μόνον, καὶ ἐπηνέχθη μοι τὰ κακά " τὸ δὲ Ἐπεφύλλισέ " μοι. ἯΨΕ "" μοι, ὁ Σύρος ἡρμήνευσε. Διηγεῖται δὲ καὶ τὴν ἐπενεχθεῖσαν αὐτῇ θεήλατον πληγήν.
ia΄, Pas ho laos autēs katastenazontes, zētoungtes arton». Edōkan gar “ ta epithymēmata hautēs en brōsei, tou epistrepsai psychēn. Entautha epithymēmata ta brephē kalei" egeusanto gar en tǭ limǭ kai anthrōpinōn chreōn. Aitei mentoi tēn theian philanthrōpian, "de Kyrie, kai epidlepson, hoti egenomēn “ho hētimōmenē. Eita tou? di᾽ autēn "» pariontas parakalei tēn asynkriton hautēs odynēn idein. P Tautēn de, phēsin, ho Despotēs epēgage moi phthenxamenos en emoi toutesti, prosetaxe monon, kai epēnechthē moi ta kaka " to de Epephyllise " moi. HēPsE "" moi, ho Syros hērmēneuse. Diēgeitai de kai tēn epenechtheisan autę̄ theēlaton plēgēn.
11. "All her people are groaning, seeking bread; they gave her desirable things for food, to bring back the soul." Here he calls the babies "desirable things"; for in the famine they tasted even human flesh. Yet she asks for the divine love for humankind: "[See], O Lord, and look, for I have become dishonoured." Then she calls on those who pass by her to see her incomparable pain. This, she says, the Master brought on me "when he spoke in me": that is, he merely gave the command, and the evils were brought upon me. For "he stripped me like a vine," the Syrian translated "… me." She describes also the blow sent upon her by God.
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ιγ΄. ᾽ξ ὕψους αὑτοῦ ἐξαπέστειιλε πῦρ "" ἐν τοῖς ὀστέοις μου, καὶ " κατήγαγεν αὐτὸ ἐπ᾽ ἐμέ ". Αὐτὸς γὰρ συνεχώρησε τοῖς πολεμίοις, καὶ πολιορχῇσαι, καὶ πορθῆσαι, καὶ ἐμπρῆσαι τὴν πόλιν. ε Διεπέτασε δίκτυον τοῖ; ποσί μου, ἀπέστρεψέ με εἰς τὸ" ὀπίσω - ἔδωκέ με ἠφανισμένην ὅλην τὴν ἡμέραν ὀδυνωμένην.» Δίκτυον καλεῖ τὸ ἄφυκτον τῶν κακῶν" καὶ γὰρ οἱ ἀποδράντες ἑάλωσαν. Δείκνυσι δὲ καὶ τῆς; τιμωρίας τὸ δίκαιον. ιδ, ᾿Εγρηγόρησεν "5 ἐτὶ τὰ ἀσεδήματά μου, ἐν "Ἰ χερσὶν αὑτοῦ συνέπιλεξέ μ8. ᾿Αντὶ τοῦ, Συνεπόδισε, καὶ τοῖς ἐχθροῖς παρέδωκεν. ς Ἐθάρυνε " τὸν ζυγὸν αὐτοῦ ἐπὶ τὸν τράχηλόν μου. » Πικχρῶς γὰρ τοῖς ὠμοτάτοις Βαδυλωνίοις δουλεύειν ἠνάγχατε. «Καὶ ἠσθένησεν ἡ ἰσχύς μου, ὅτι "9 ἔδωκε Κύριος ἐν χερσί Ὀδύρεται δὲ καὶ τῶν ἀριστέων τὸν ὄλεθρον. :΄, ᾿Εξῆρε δὲ πάγτας τοὺς ἰσχυρούς μου" ὁ Κύριος ἐκάλεσεν ἐπ' ἐμὲ καιρὸν τοῦ συντρίψαι τοὺς " ἐκλεκτούς μου. Τὴν συμφορὰν καὶ ὁ Σύρος, καὶ ὁ 'Ἑδραῖος, καιρόν καλεῖ " καὶ ἡμεῖς δὲ πολλάκις εἰώθαμεν τῶν χαιρῶν τὰς δυσκολίας ὀδύρεσθαι. Ληνὸν ἐπάτησε Κύριος παρθένῳ θυγατρὶ δα. (:ς΄.) Ἐπὶ τούτοις ἐγώ κιαίω. Πολλάκις ἡ θεία Γραφὴ τὴν μεγίστην τιμωρίαν ἀπεικάξει ληνῷ, διὰ τὸ πάντας ἐν τοῖς ληνοῖς ἀποθλίδεσθαι τοὺς βότρυας, καὶ μηδεμίαν ὡς τὰ πολλὰ διαφεύγειν ῥᾶγα. « Καὶ 5» οἱ ὀφθαλμοί μου κατήγαγον ὕδωρ, ὅτι ἐμακρύνθη ἀπ' ἐμοῦ ὁ παρακαλῶν με. » Καὶ διδάσκων, τίς οὗτος, ἐπήγαγεν " ε« Ὁ ἐπιστρέφων Ψυχὴν μου. » Διὰ Β γάρ τοι τοῦτο καὶ τὴν παιδείαν ἐπήγαγε, τῇ 55 ψυχῇ τὴν ὠφέλειαν, πραγματευόμενος. Θρηνεῖ δὲ καὶ τῶν υἱῶν τήν ἀπώλειαν, καὶ τὴν τῶν ἐχθρῶν ἐπικράτειαν. Δείκνυσι δὲ αὐτῆς καὶ τὸ σχῆμα τοῦ πένθους. ἰζ, Διεπέτασε Σιὼν τὰς "6 χεῖρας αὑτῆς. Εἰὦθασι γὰρ αἱ πενθοῦσαι, καὶ ἐκτείνειν, καὶ συστέλλεῖν τὰς χεῖρας. Λέγει δὲ αὐτὴν καὶ ἀπαρχμύθητον εἶναι, ἄτε δὴ τοῦ θεοῦ τοῖς ἐχθροῖς ὁρμῆσα: κατ᾽ ναι, ε« Ἐγενήθη γὰρ, φησὶν, Ἱερουσαλὴμ, ὡς 57 ἀποχαθη μένη ἐν μέσῳ αὐτῶν. » ᾿Ακάθαρτος δὲ ἦν κατὰ τὸν νόμον ἡ τοῦ αἴματος τὸν ῥοῦν ὑπομένουσα" ταύτῃ τοίνυν ἀπειχάξει τὴν πόλιν ἀλλοφύλων καὶ Συνεχῶς μέντοι ὁ προφήτης: τῆς Ψήφου τὸ δίκαιον εὐφημεῖ, τὴν ἐντεῦθεν ὠφέλειαν προσφέρων τοῖς ἐντυγχάνουσιν.
ig΄. ᾽x hypsous hautou exapesteiile pyr "" en tois osteois mou, kai " katēgagen auto ep᾽ eme ". Autos gar synechōrēse tois polemiois, kai poliorchę̄sai, kai porthēsai, kai emprēsai tēn polin. e Diepetase diktyon toi? posi mou, apestrepse me eis to" opisō - edōke me ēphanismenēn holēn tēn hēmeran odynōmenēn.» Diktyon kalei to aphykton tōn kakōn" kai gar hoi apodrantes healōsan. Deiknysi de kai tēs? timōrias to dikaion. id, ᾿Egrēgorēsen "5 eti ta asedēmata mou, en "I chersin hautou synepilexe m8. ᾿Anti tou, Synepodise, kai tois echthrois paredōken. s Etharyne " ton zygon autou epi ton trachēlon mou. » Pikchrōs gar tois ōmotatois Badylōniois douleuein ēnanchate. «Kai ēsthenēsen hē ischys mou, hoti "9 edōke Kyrios en chersi Odyretai de kai tōn aristeōn ton olethron. :΄, ᾿Exēre de pagtas tous ischyrous mou" ho Kyrios ekalesen ep' eme kairon tou syntripsai tous " eklektous mou. Tēn symphoran kai ho Syros, kai ho 'Hedraios, kairon kalei " kai hēmeis de pollakis eiōthamen tōn chairōn tas dyskolias odyresthai. Lēnon epatēse Kyrios parthenǭ thygatri da. (:s΄.) Epi toutois egō kiaiō. Pollakis hē theia Graphē tēn megistēn timōrian apeikaxei lēnǭ, dia to pantas en tois lēnois apothlidesthai tous botryas, kai mēdemian hōs ta polla diapheugein rhaga. « Kai 5» hoi ophthalmoi mou katēgagon hydōr, hoti emakrynthē ap' emou ho parakalōn me. » Kai didaskōn, tis houtos, epēgagen " e« Ho epistrephōn Psychēn mou. » Dia B gar toi touto kai tēn paideian epēgage, tę̄ 55 psychę̄ tēn ōpheleian, pragmateuomenos. Thrēnei de kai tōn huiōn tēn apōleian, kai tēn tōn echthrōn epikrateian. Deiknysi de autēs kai to schēma tou penthous. iz, Diepetase Siōn tas "6 cheiras hautēs. Eiōthasi gar hai penthousai, kai ekteinein, kai systellein tas cheiras. Legei de autēn kai aparchmythēton einai, ate dē tou theou tois echthrois hormēsa: kat᾽ nai, e« Egenēthē gar, phēsin, Hierousalēm, hōs 57 apochathē menē en mesǭ autōn. » ᾿Akathartos de ēn kata ton nomon hē tou aimatos ton rhoun hypomenousa" tautę̄ toinyn apeichaxei tēn polin allophylōn kai Synechōs mentoi ho prophētēs: tēs Psēphou to dikaion euphēmei, tēn enteuthen ōpheleian prospherōn tois entynchanousin.
13. "From his height he sent fire into my bones, and brought it down upon me." For he permitted the enemies to besiege, sack and burn the city. "He spread a net for my feet, he turned me back; he made me desolate, in pain all the day." He calls the inescapability of the evils a net; for even those who ran away were caught. And he shows the justice of the punishment: 14. "He kept watch over my impieties; in his hands he entwined me," that is, he fettered me and handed me over to the enemies. "He made his yoke heavy upon my neck": for she was forced to serve the most savage Babylonians bitterly. "And my strength failed, for the Lord gave [me] into the hands …" She bewails also the destruction of her best men: 15. "The Lord has taken away all my strong men; he called a time against me to crush my chosen ones." Both the Syrian and the Hebrew call the calamity a "time"; and we too often lament the hardships of the times. "The Lord trod a winepress for the virgin daughter of Judah. 16. For these things I weep." The divine Scripture often likens the greatest punishment to a winepress, because in winepresses all the clusters are pressed out and, as a rule, not a single grape escapes. "And my eyes poured down water, for the one who comforts me has gone far from me." And teaching who this is, he added: "he who restores my soul." For this is indeed why he brought the discipline, working for the benefit of the soul. She laments also the loss of her sons and the dominance of the enemies. And he shows also her posture of mourning: 17. "Zion spread out her hands." For mourning women are accustomed both to stretch out and to draw in their hands. He says also that she is without consolation, since God had stirred up the enemies against her … "For Jerusalem has become," he says, "like a menstruous woman among them." By the law, a woman who suffered a flow of blood was unclean; to her, then, he likens the city … of the foreigners and … Constantly, however, the prophet praises the justice of the verdict, offering to the readers the benefit that comes from it.
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ιη΄, Δίκαιός ἔστι Κύριος, ὅτι τὸ στόμα αὑτοῦ παρεπίκραγα. Τοὺς γὰρ ὑπ' αὐτοῦ πεθέντας παρἐδην νόμους. Θρηνήσας δὲ τῶν παρθένων καὶ τῶν λὴς δ. ἢ τῶν εἰδώλων δουλεία, Ἐραστὰς γὰρ ἐκεῖνα “0 καλεῖ, Ἱκετεύει δὲ τὸν λῦσαι δυνάμενον τὴν τῶν κακῶν ἀωρίαν, οἰκτεῖραι αὐτὴν ὁμολογοῦσαν τὴν χραγα δι.» ᾿Ανιᾷ δὲ αὐτὴ ιδιαφερόντως τὸ τοὺς ἐχθροὺς ἐπιτωθάζειν " καὶ τοῦτο δὲ, φησὶ, σοῦ νεύσαντος γέἴονεν. « Ἐπήγαγες γὰρ ἡμέραν, καὶ ἐκάλεσας καιρὸν, καὶ ἐγένοντό 55 μοι 43 οἴμοι, οἴμοι δ...» Αἰτεῖ Ὁ δὲ κἀκείνους ταῖς αὑταῖς περιπεσεῖν συμφοραΐς.
iē΄, Dikaios esti Kyrios, hoti to stoma hautou parepikraga. Tous gar hyp' autou pethentas paredēn nomous. Thrēnēsas de tōn parthenōn kai tōn lēs d. ē tōn eidōlōn douleia, Erastas gar ekeina “0 kalei, Hiketeuei de ton lysai dynamenon tēn tōn kakōn aōrian, oikteirai autēn homologousan tēn chraga di.» ᾿Anią de autē idiapherontōs to tous echthrous epitōthazein " kai touto de, phēsi, sou neusantos geionen. « Epēgages gar hēmeran, kai ekalesas kairon, kai egenonto 55 moi 43 oimoi, oimoi d...» Aitei Ho de kakeinous tais hautais peripesein symphoraïs.
18. "The Lord is righteous, for I provoked his mouth." For I transgressed the laws he laid down. Having lamented the virgins and the [young men] … the slavery of the idols; for he calls those "lovers." She entreats him who is able to end the untimely evils to pity her as she confesses her … She is grieved especially that the enemies mock her; and this too, she says, happened at your nod: "For you brought a day, and called a time, and they became … to me; alas, alas …" She asks that they too may fall into the same calamities.
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κβ', Εἰσέλθοι γὰρ, φησὶ, πᾶσα ἡ κακία αὐτῶν κατὰ πρόσωπόν σου. Ὡς ἐθεάσω, φησὶ “5, τὴν ἐμὴν παρανομίαν, βλέπε καὶ τὴν ἐχείνων ἀσέβειαν. « Καὶ ἐπιφύλλισον "8 αὐτοὺς, ὃν τρόπον ἐπεφύλλισας 57 ἐμὲ μον ἐδύνας, ἃς 89 οὐ μὴ δύνωμαι 5! ὑποστῆναι. » περὶ πάντων τῶν ἁμαρτιῶν μου " ὅτι πολλοὶ οἱ στεναγμοί μου, καὶ ἡ καρδία μου λυπεῖται. ν» Καὶ ὃγ- « Θλῖψον αὐτοὺς, ὡς ἔθλιψας ἐμέ.» Ὁ μὲν οὖν πρῶτος Θρῆνος τοῦτο ἔχει τὸ τέλος.
kb', Eiselthoi gar, phēsi, pasa hē kakia autōn kata prosōpon sou. Hōs etheasō, phēsi “5, tēn emēn paranomian, blepe kai tēn echeinōn asebeian. « Kai epiphyllison "8 autous, hon tropon epephyllisas 57 eme mon edynas, has 89 ou mē dynōmai 5! hypostēnai. » peri pantōn tōn hamartiōn mou " hoti polloi hoi stenagmoi mou, kai hē kardia mou lypeitai. n» Kai hog- « Thlipson autous, hōs ethlipsas eme.» Ho men oun prōtos Thrēnos touto echei to telos.
22. "Let all their wickedness come before your face," she says. As you beheld my lawlessness, she says, look also on their impiety. "And glean them, as you have gleaned me … pains, which I cannot endure," for all my sins; "for many are my groans, and my heart is grieved." And … "Afflict them as you afflicted me." This, then, is the end of the first Lamentation.
Chapter 202
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Τοῦ δὲ 45 δευτέρου τὸ προοίμιον τοῦτο’ α', Πῶς ἐγγόφρωσεν' ὀργῇ “" αὑτοῦ Κύριος τὴν θυγατέρα Σιών; Κατέῤῥιψεν 7 ἐξ οὐρανοῦ εἰς γῆν δόξαν 1' Ἱσραὴ; Καὶ οὐκ ἐμνήσθη ὑποποδίου ποδῶν αὑτοῦ ἐν ἡμέρᾳ ἀργῆς αὐτοῦ; Καὶ ἐντεῦθεν δῆλον, ὡς ε« ὑποπόδιον τῶν ποδῶν αὐτοῦ ν ὁ θεῖος Δαδὶδ τὸν θεῖογ ὀνομάζει ναόν 15 " « γεῖτε γὰρ, φησὶ, τῷ Τ᾽ ὑποποδίῳ τῶν ποδῶν αὐτοῦ. » Ὃ μέντοι προφήτης ἀπείκασε γνόφῳ τὴν συμφορὰν, καὶ λέγει ἐξ οὐρανῶν εἰς γῆν ῥιφῆναι τὴν πόλιν͵ Ἐπειδὴ τῆς ἐπανθούσης χάριτος ἐγυμνώθη "5, ἐγέ᾽ νετο τοῖς πολεμίοις εὐάλωτος.
Tou de 45 deuterou to prooimion touto’ a', Pōs engophrōsen' orgę̄ “" hautou Kyrios tēn thygatera Siōn? Katerrhipsen 7 ex ouranou eis gēn doxan 1' Hisraē? Kai ouk emnēsthē hypopodiou podōn hautou en hēmerą argēs autou? Kai enteuthen dēlon, hōs e« hypopodion tōn podōn autou n ho theios Dadid ton theiog onomazei naon 15 " « geite gar, phēsi, tǭ T᾽ hypopodiǭ tōn podōn autou. » Ho mentoi prophētēs apeikase gnophǭ tēn symphoran, kai legei ex ouranōn eis gēn rhiphēnai tēn polin͵ Epeidē tēs epanthousēs charitos egymnōthē "5, ege᾽ neto tois polemiois eualōtos.
The opening of the second is this: 1. "How the Lord in his anger has darkened the daughter of Zion! He has cast down from heaven to earth the glory of Israel, and has not remembered the footstool of his feet in the day of his anger." From this too it is plain that the divine David calls the divine temple "the footstool of his feet": "Worship," he says, "at the footstool of his feet." The prophet likened the calamity to darkness, and he says that the city was hurled from heaven to earth, since, once stripped of the grace that had flourished in it, it became easy for the enemies to take.
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β΄. Κατεπόντισε Κύριος οὐ φεισάμεγος πάντα τὰ ὡραῖα 15 ᾿Ιακὠδ"7 " καθεῖλεν ἐν θυμῷ αὑτοῦ τὰ ὀχυρώματα τῆς θυγατρὸς Ἰούδα, ἐκόλλησεν αὑτὰ" εἰς τὴν γῆν. Τουτέστι, μέχρις ἐδάφους κατ. ἤνεγκεν. « Ἑθεδήλωσε βασιλέϊς "5. αὐτῆς, καὶ ἄρχοντας αὐτῆς. » Ταῦτα καὶ ὁ μακάριος προεῖπε Δαδίδ- ε« Ἔθον, γὰρ, φησὶ, τὰ ὀχυρώματα αὐτοῦ δειλίαν, διήρπασαν αὐτὸν πάντες παραπορευόμενοι "' τὴν ὁδόν.»
b΄. Katepontise Kyrios ou pheisamegos panta ta hōraia 15 ᾿Iakōd"7 " katheilen en thymǭ hautou ta ochyrōmata tēs thygatros Iouda, ekollēsen hauta" eis tēn gēn. Toutesti, mechris edaphous kat. ēnenken. « Hethedēlōse basileïs "5. autēs, kai archontas autēs. » Tauta kai ho makarios proeipe Dadid- e« Ethon, gar, phēsi, ta ochyrōmata autou deilian, diērpasan auton pantes paraporeuomenoi "' tēn hodon.»
2. "The Lord has drowned, without sparing, all the beautiful things of Jacob; in his anger he has torn down the strongholds of the daughter of Judah; he has made them cleave to the ground": that is, he brought them down to the ground. "He has profaned her king and her rulers." These things the blessed David also foretold: "You have made his strongholds cowardice; all who pass by on the way have plundered him."
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γ΄. Συγέχλασεν ἐν ὀῤγῇ θυμοῦ αὐτοῦ πᾶν κόρας Ἰσραήλ, Κέρας καλεῖ τοὺς ἄρχοντας, καὶ τοὺς ( δυνάστα;. « ᾿Ἀπέστρεψεν ὀπίσω δεξιὰν αὑτοῦ ἀπ προσώπου ἐχθροῦ, καὶ ἀνῆψεν ἐν Ἰαχὼδ πῦρ" φλέγον, καὶ χατέφαγΞ πάντα τὰ κύκλῳ αὐτοῦ. ν Οὐ γὰρ ἠθέλησεν ἐπαμῦναι τῶν δυσμενῶν ἐπελθόντων, ἀλλ᾽ ἐώκει στρατηγῷ γενναίῳ καταλῦσαι ῥᾳδίως δυνα» μένῳ τοὺς πολεμίους, καὶ τὰς χεῖρας εἰς τοὐπίσω νίκην 5, Ἐπ᾿ ἐμὲ δ δὲ, φησὶ, τοὐναντίον ἐχρήσατο ταῖς χερσίν.
g΄. Sygechlasen en orgę̄ thymou autou pan koras Israēl, Keras kalei tous archontas, kai tous ( dynasta?. « ᾿Apestrepsen opisō dexian hautou ap prosōpou echthrou, kai anēpsen en Iachōd pyr" phlegon, kai chatephanX panta ta kyklǭ autou. n Ou gar ēthelēsen epamynai tōn dysmenōn epelthontōn, all᾽ eōkei stratēgǭ gennaiǭ katalysai rhądiōs dyna» menǭ tous polemious, kai tas cheiras eis toupisō nikēn 5, Ep᾿ eme d de, phēsi, tounantion echrēsato tais chersin.
3. "In the fury of his anger he has broken every horn of Israel." He calls the rulers and the powerful a "horn." "He has turned back his right hand from before the enemy, and he has kindled in Jacob a flaming fire, and it has devoured all things round about." For he was unwilling to help when the foes came; he was like a noble general who could easily destroy the enemies, [yet drew] his hands back … victory. But against me, she says, he used his hands the opposite way.
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δ΄. Ἐγνέτειγε γὰρ τὸ " τόξον αὑτοῦ ὡς ἐχθρὸς, καὶ ἐστερέωσε δεξιὰν αὑτοῦ ὡς ὑπεγαντίος, καὶ ἀπέκτεινε πάντα τὰ ἐπιθυμήματά μου " ἐν σκηγῇ θυγατρὸς Σιών " ἐξέχεεν ὡς πῦρ τὸν θυμὸὶν αὖτοῦ. Καὶ γὰρ ἐν τῷ ναῷ τὰς σφαγὰς ἐτόλμησαν οἱ πολέμιοι. Διδάσκει δὲ ὁ λάγος, ὡς τοῦ Θεοῦ συγχω- ρήσαντος ἐκεῖνα πάντα ἐγένετο - ἐπειδὴ γὰρ ἥμαρτον, τὰ δυσμενῶν εἰργάσατο, καὶ διὰ τῶν πολεμίων καὶ τοὺς περιδόλους κατέλυσε, καὶ τὰς οἰκίας ἐνέπρησε, καὶ ἀνδράσι καὶ γυναιξὶ τὸ πένθος ἐπἦνεγκε, Τοῦτο γὰρ λέγει" (ς᾽.) ᾿Εξέσπασεν δ ὡς ἄμ- πολέμιοι τὸν θεῖον νεών. « Διέφθειρεν ἑορτὴν 8 αὖτοῦ. » Οὐκ ἔτι γὰρ ἑορτὰς ἐπετέλουν, ἀλλὰ θρηνεῖν ἠναγχάζοντος ε« Ἐπιλαθέσθαι "5 ἐποίησε Κύριος Σιὼν "' ἑορτῆς, καὶ σαδδάτου. » Προστέθεικε ὃὲ τῶν βασιλέων καὶ τῶν ἱερέων τὸν ὄλεθρον, καὶ τοῦ ναοῦ τὴν ἐρημίαν, καὶ τοῦ θυσιχστηρίου τὸν μιχσμὸν, καὶ τὴν τοῦ τείχους κατάλυσιν, καὶ τὸ πάντῶν ἀνιχρώτατον. ἐ Φωνὴν πολέμου ἔδωκαν ἐν οἴκῳ Κυρίου " » ὡς ψαλμὸν Λευϊτῶν. ε« Ἐν ἡμέρᾳ ἑορτῆς.» ᾿Αντὶ γὰρ τῆς συνήθους ὑμνῳδίας ὁ τῶν πολεμίων διϊυη.
d΄. Egneteige gar to " toxon hautou hōs echthros, kai estereōse dexian hautou hōs hypegantios, kai apekteine panta ta epithymēmata mou " en skēgę̄ thygatros Siōn " execheen hōs pyr ton thymoin autou. Kai gar en tǭ naǭ tas sphagas etolmēsan hoi polemioi. Didaskei de ho lagos, hōs tou Theou synchō- rēsantos ekeina panta egeneto - epeidē gar hēmarton, ta dysmenōn eirgasato, kai dia tōn polemiōn kai tous peridolous katelyse, kai tas oikias eneprēse, kai andrasi kai gynaixi to penthos epēnenke, Touto gar legei" (s᾽.) ᾿Exespasen d hōs am- polemioi ton theion neōn. « Diephtheiren heortēn 8 autou. » Ouk eti gar heortas epeteloun, alla thrēnein ēnanchazontos e« Epilathesthai "5 epoiēse Kyrios Siōn "' heortēs, kai saddatou. » Prostetheike hoe tōn basileōn kai tōn hiereōn ton olethron, kai tou naou tēn erēmian, kai tou thysichstēriou ton michsmon, kai tēn tou teichous katalysin, kai to pantōn anichrōtaton. e Phōnēn polemou edōkan en oikǭ Kyriou " » hōs psalmon Leuïtōn. e« En hēmerą heortēs.» ᾿Anti gar tēs synēthous hymnǭdias ho tōn polemiōn diïyē.
4. "For he bent his bow like an enemy, and set firm his right hand like an adversary, and killed all that was desirable to me in the tent of the daughter of Zion; he poured out his anger like fire." For the enemies dared to slaughter even in the temple. The passage teaches that all those things happened with God's permission; for since they had sinned, he did the work of foes, and through the enemies he destroyed the walls, burned the houses, and brought mourning on men and women. For this is what he says: … 6. "He tore up [his tent] like a vine …" … the enemies … the divine temple. "He destroyed his feast": for they no longer celebrated feasts, but were compelled to lament. "The Lord has made Zion forget feast and sabbath." He added also the destruction of the kings and the priests, the desolation of the temple, the defilement of the altar, the overthrow of the wall, and, most grievous of all: "They raised the noise of war in the house of the Lord, as a psalm of the Levites, on a day of feast." For instead of the customary hymnody, the … of the enemies …
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η΄. ᾿Ε.ἰογίσατο 5 Κύριος τοῦ διαφθεῖραι τεῖχος θυγατρὸς Σιών" ἐξέτεινε μέτρον. Τουτέστι, τὴν ἴσην καὶ δικαίαν ψῆφον " τοῦτο " καὶ ὁ μακάριος ἐθεάτατο Ζαχαρίας. Πάλιν δὲ τῶν πυλῶν, καὶ τῶν τειχῶν, καὶ τῶν ἀρχόντων μνημονεύσας, « Καὶ οὐκ ἔστι νόμος. » Πρὸ γὰρ τῆς ἐφόδου τῶν δι πολεμίων, ἀδεῶς παρεδαίνετο᾽ μετὰ δὲ τὴν τῆς πόλεως ἄλωτσιν, καὶ τοῦ ναοῦ τὸν ἐμπρησμὸν, οὐδὲ βουλόμενοι πληροῦν τὴν κατὰ νόμον λατρείαν ἐδύ- ναντο, « Καί γε προφῆται αὐτῆς οὐκ εὗρον "" ὄραστιν παρὰ Κυρίου. ν Τοὺς ψευδοπροφρήτας λέγει, τοὺς τὰ φευδῇ μαντευσαμένους αὐτῇ. Ὑποδείκνυσι καὶ τοὺς νους, καὶ αὐτὸς δὲ ὁ προφήτης βοΐ "
ē΄. ᾿E.iogisato 5 Kyrios tou diaphtheirai teichos thygatros Siōn" exeteine metron. Toutesti, tēn isēn kai dikaian psēphon " touto " kai ho makarios etheatato Zacharias. Palin de tōn pylōn, kai tōn teichōn, kai tōn archontōn mnēmoneusas, « Kai ouk esti nomos. » Pro gar tēs ephodou tōn di polemiōn, adeōs paredaineto᾽ meta de tēn tēs poleōs alōtsin, kai tou naou ton emprēsmon, oude boulomenoi plēroun tēn kata nomon latreian edy- nanto, « Kai ge prophētai autēs ouk heuron "" orastin para Kyriou. n Tous pseudoprophrētas legei, tous ta pheudę̄ manteusamenous autę̄. Hypodeiknysi kai tous nous, kai autos de ho prophētēs boï "
8. "The Lord has resolved to destroy the wall of the daughter of Zion; he has stretched out a measure": that is, an equal and just verdict. This the blessed Zechariah too beheld. And again, having mentioned the gates, the walls and the rulers, he says: "And there is no law." For before the attack of the enemies it was transgressed without fear; but after the capture of the city and the burning of the temple, not even those who wished could carry out the worship prescribed by the law. "And her prophets found no vision from the Lord." He means the false prophets, who prophesied falsehoods to her. He points out also the … and the prophet himself cries …
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ια΄. ᾿Εξέλιπον ἐν δάκρυσιν οἱ ἐςθαΐϊμοί μου, ἐταράχθη ἡ κοιλία μου" ἐξεχύθη εἰς γὴν ἡ δὄξα5 μου ἐπὶ τὸ σύντριμμα τῆς θυγατρὸς τοῦ ( λαοῦ μοῦ. Δεΐχνυτι δὲ καὶ τὸ " πάντων ἐλεξινότατον πᾶθο:. « Ἐν τῷ ἐχλύεσθα: ν᾽ νήπια καὶ θηλάζοντα ε ἐν πλατείαις πόλεως. ν Ὃ γὰρ λιμὸς καὶ τὴν τῆς φύσεως φιλοστοργίαν ἐνίκησε. Τοῦτο γὰρ ἐπήγαγεν
ia΄. ᾿Exelipon en dakrysin hoi esthaïïmoi mou, etarachthē hē koilia mou" exechythē eis gēn hē doxa5 mou epi to syntrimma tēs thygatros tou ( laou mou. Deïchnyti de kai to " pantōn elexinotaton patho:. « En tǭ echlyestha: n᾽ nēpia kai thēlazonta e en plateiais poleōs. n Ho gar limos kai tēn tēs physeōs philostorgian enikēse. Touto gar epēgagen
11. "My eyes failed with tears, my belly was troubled, my glory was poured out on the ground at the ruin of the daughter of my people." He shows also the most pitiable suffering of all: "When infants and sucklings fainted in the streets of the city." For the famine overcame even nature's love for offspring. For he added:
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ιβ΄. Ταῖς μητράσιν αὑτῶν εἶπον, Ποῦ σῖτος καί οἶνος; ἐν τῷ ἐκλύεσθαι αὐτούς. Λέγει δὲ μὴ εὑρέσχειν ἀξίαν εἰκόνα τοῦ πάθους.
ib΄. Tais mētrasin hautōn eipon, Pou sitos kai oinos? en tǭ eklyesthai autous. Legei de mē heureschein axian eikona tou pathous.
12. "They said to their mothers, 'Where are grain and wine?' as they fainted." He says that he cannot find an image worthy of the suffering.
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ιγ΄. Τί γὰρ, φησὶ, μαρτυρήσω σοι, καὶ ' τί σχει δὲ καὶ τῶν ψευδοπροφητῶν, τῶν τὰ χρηστὰ
ig΄. Ti gar, phēsi, martyrēsō soi, kai ' ti schei de kai tōn pseudoprophētōn, tōn ta chrēsta
13. "For what shall I testify to you," he says, "and what …" … He [mentions] also the false prophets, those who [foretold] good things …
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ιδ΄. Προφρῆται γάρ σου, φησὶν, εἶδόν σοι μά- ταια, καὶ ἀφρρυσύνην" καὶ οὐκ ἀπεκάλυψαν τὴν ἀδικίαν σου, τοῦ" ἀποστρέψαι ὃ τὴν καὶ ἔξωσάν" σε. Ἐμποδὼν γὰρ ἐγένοντο τῇ μετα-τῆς πολλῆς ἀποστῆναι παρανομίας.
id΄. Prophrētai gar sou, phēsin, eidon soi ma- taia, kai aphrrysynēn" kai ouk apekalypsan tēn adikian sou, tou" apostrepsai ho tēn kai exōsan" se. Empodōn gar egenonto tę̄ meta-tēs pollēs apostēnai paranomias.
14. "For your prophets," he says, "saw for you vain things and folly, and they did not uncover your iniquity to turn back your [captivity] … and they drove you out." For they stood in the way of [her] change … to depart from her great lawlessness.
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ιε΄, Ἐχρύτησαν ἐπὶ σὲ χεῖρας πάντες οἱ παραπορευόμενοι τὴν ὁδόν" ἐσύρισαν, κεφαλὴν αὐτῶγ ἐπὶ τὴν θυγατέρα “Ιερουσαλήμ. Ἴδιον τοῦτο τῶν θαυμαζόντων τὴν ἐπὶ τὰ χείρω μεταθολήν. Λέγει δὲ καὶ ἅπερ ἔλεγον " « Εἰ " αὐτὴ ἣν ἡ πόλις στέφανος " δόξης", καλὴ εὐπρέπεια, εὐφροσύνη πάσης τῆς γῆς; » Λέγει πάντα ταῦτα πεπληρῶσθαι κατὰ τὰς θείας προῤῥήσεις " διδάσκει δὲ "0 καὶ οἵοις οἱ δυσμενεῖς ἐχέχρηντο λόγοις, ἐφτδόμενοι τοῖς συμδεθηχότιν αὐτῇ κακοῖς. « Αὕτη γὰρ" ἡ ἡμέρα ἣν προσεδοχῶμεν'", εὕρομεν καὶ εἴδομεν αὐτὴν "",..» Τοῦτο γὰρ καὶ ὁ μακάριος προεἴπε Δαθίδ: « Ἐγενήθημεν ὄνειδος τοῖς γείτοσιν ἡμῶν, μυχτηρισμὸς καὶ χλευασμὸς τοῖς κύκλῳ ἡμῶν. ν» Καὶ πάλιν " « Ἔθου ἡμᾶς εἰς ὀνειδισμὸν" ἐν τοῖς ἔθνεσι, κίνησιν κεφαλῆς ἐν τοῖς λαοῖ:.» ὁ προφήτης, τοῖς περιθόλοις καὶ τῇ πόλει παρακελεύεται νύκτωρ καὶ μεθ᾽ ἡμέραν δακρύειν, διὰ τὰς παντοδαπὰς συμφυράς" λέγει δὲ καὶ τὴν ὑπερδολὴν τῶν κακῶν. « Εἰ φάγονται" γυναῖκες καρπὸν κοιλίας αὑτῶν; ἐπιφυλλίδα '6 ἐποίησε μάγειρος. » Τουτέστι, τὸν ἐψίγονον καρπὸν ἥψησε. Τοῦτο γὰρ ἐπήγαγε" ἐ Φονευθήσονται νήπια πολλὰ "7 θηλάζοντα μασθούς. ν» Προστίθησι δὲ καὶ τὴν ἑτέραν ἀτοπίαν" « Ἐὲ ᾽" ἀποχτενοῦσιν ἐν ἁγιάσματι Κυρίου ἱερέα καὶ προφήτὴν; » Καὶ τῇ τῶν προσώπων ποιότητι, καὶ τοῦ τόπου, ἔδειξε τὴν τοῦ πάθους ὑπερθολήν. δὲ τῶν γεγηρακότων " καὶ τῶν μειρακίων καὶ ( τῶν παρθένων τὸν ἀνδραποδισμὸν, ἐπήγαγεν " Ἑκάλεσας " ὡς εὶς " ἡμέραν ἑορτῆς παροικίαν, 33 μου κυχιἸόθεν" καὶ οὐκ ἐγένετο ἐν’ ἡμέρᾳ μέγος. Τῶν γὰρ πολεμίων τὴν ἔφοδον δείσαντες, ὡς εἰς ὀχυρὰν τὴν πόλιν κατέφυγον " ἐκεῖ μέντοι πάντες ἑάλωσαν " εἰώθασι δὲ καὶ κατὰ τὸν τῶν ἑορτῶν χαιρὺν ἐχεΐῖ πάντες συντρέχειν " οὗ δὴ χάριν τὴν ἅλωσιν καὶ ἐπλήθυνα, καὶ ὁ ἐχθρὸς ᾿δ πάντα συνετέλεσε. » Μάταιός μου, φησὶν, ὁ πόνος ἐγένετο " τῶν τροφίμων γὰρ πάντων ἔρημος ἐγενόμην. Ἐνταῦθα τὸν δεύτερον
ie΄, Echrytēsan epi se cheiras pantes hoi paraporeuomenoi tēn hodon" esyrisan, kephalēn autōg epi tēn thygatera “Ierousalēm. Idion touto tōn thaumazontōn tēn epi ta cheirō metatholēn. Legei de kai haper elegon " « Ei " autē hēn hē polis stephanos " doxēs", kalē euprepeia, euphrosynē pasēs tēs gēs? » Legei panta tauta peplērōsthai kata tas theias prorrhēseis " didaskei de "0 kai hoiois hoi dysmeneis echechrēnto logois, ephtdomenoi tois symdethēchotin autę̄ kakois. « Hautē gar" hē hēmera hēn prosedochōmen'", heuromen kai eidomen autēn "",..» Touto gar kai ho makarios proeipe Dathid: « Egenēthēmen oneidos tois geitosin hēmōn, mychtērismos kai chleuasmos tois kyklǭ hēmōn. n» Kai palin " « Ethou hēmas eis oneidismon" en tois ethnesi, kinēsin kephalēs en tois laoi:.» ho prophētēs, tois peritholois kai tę̄ polei parakeleuetai nyktōr kai meth᾽ hēmeran dakryein, dia tas pantodapas symphyras" legei de kai tēn hyperdolēn tōn kakōn. « Ei phagontai" gynaikes karpon koilias hautōn? epiphyllida '6 epoiēse mageiros. » Toutesti, ton epsigonon karpon hēpsēse. Touto gar epēgage" e Phoneuthēsontai nēpia polla "7 thēlazonta masthous. n» Prostithēsi de kai tēn heteran atopian" « Ee ᾽" apochtenousin en hagiasmati Kyriou hierea kai prophētēn? » Kai tę̄ tōn prosōpōn poiotēti, kai tou topou, edeixe tēn tou pathous hypertholēn. de tōn gegērakotōn " kai tōn meirakiōn kai ( tōn parthenōn ton andrapodismon, epēgagen " Hekalesas " hōs eis " hēmeran heortēs paroikian, 33 mou kychiIothen" kai ouk egeneto en’ hēmerą megos. Tōn gar polemiōn tēn ephodon deisantes, hōs eis ochyran tēn polin katephygon " ekei mentoi pantes healōsan " eiōthasi de kai kata ton tōn heortōn chairyn echeïi pantes syntrechein " hou dē charin tēn halōsin kai eplēthyna, kai ho echthros ᾿d panta synetelese. » Mataios mou, phēsin, ho ponos egeneto " tōn trophimōn gar pantōn erēmos egenomēn. Entautha ton deuteron
15. "All who pass by on the way clapped their hands at you; they hissed and wagged their head at the daughter of Jerusalem." This is what people do when they are astonished at a change for the worse. He states also what they were saying: "Is this the city, the crown of glory, the fair beauty, the joy of all the earth?" He says that all these things have been fulfilled according to the divine predictions. He teaches also what words the foes used as they gloated over the evils that had befallen her: "For this is the day we were waiting for; we have found it, we have seen it." This too the blessed David foretold: "We have become a reproach to our neighbours, a scorn and a derision to those round about us"; and again: "You have made us a reproach among the nations, a shaking of the head among the peoples." … the prophet bids the walls and the city weep night and day because of calamities of every kind; and he states the extremity of the evils: "Shall women eat the fruit of their womb? The cook has made a gleaning": that is, he boiled the newborn fruit. For he added: "Many infants at the breast shall be slain." He adds also the other outrage: "Shall they kill priest and prophet in the sanctuary of the Lord?" By the rank of the persons and of the place he showed the extremity of the suffering. [Having described] the enslavement of the old, the youths and the virgins, he added: "You called my sojourners from round about as to a day of feast, and on the day there was none [who escaped or] remained." For in fear of the enemies' attack they fled to the city as to a stronghold, and there they were all captured. They are accustomed also to flock there at the time of the feasts; for this reason [he likened] the capture … "and I multiplied, and the enemy finished them all." My labour, she says, has been in vain; for I have been left bereft of all my nurslings. Here [ends] the second …
Chapter 203
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ἤλρχεται δὲ οὕτω τοῦ τρίτου" α΄. Ἐγὼ ἀνὴρ ὁ βλέπων πτωχείαν "᾿. Διαφερόντως γὰρ οὗτος ὁ προφήτης παρὰ πάντας " τῶν συμφορῶν τὸν καιρὸν προεφήτευσε "“ πτωχείαν τοί. γυν καλεῖ τὴν ἔνδειαν τῶν ἀγαθῶν, ἐν ἢ ιξ ι Ἐν ῥάθδῳ θυμοῦ "5, Παρέλαδέ με, καὶ ἀπ- ἠγαγέ μὲ εἰς σκότος καὶ οὗ φῶς. Οἰκειοῦται τὰ κατὰ τῆς πόλεως πάθη, καὶ καλεῖ σκότος τὴν Υ. Πλὴν ἐν ἐμοὶ ἐπέτρεψεν " " ἤλλαξε "' χεῖρα αὑτοῦ δλην τὴν ἡμέραν. Πάλα! γάρ μοι τὰ ἀγαθὰ χορηγῶν, νῦν τὰς παιδείας ἐπάγει. Τοῦτο γὰρ δηλοῖ τὸ, « "ἤλλαξε χεῖρα αὐτοῦ. »
ēlrchetai de houtō tou tritou" a΄. Egō anēr ho blepōn ptōcheian "᾿. Diapherontōs gar houtos ho prophētēs para pantas " tōn symphorōn ton kairon proephēteuse "“ ptōcheian toi. gyn kalei tēn endeian tōn agathōn, en ē ix i En rhathdǭ thymou "5, Parelade me, kai ap- ēgage me eis skotos kai hou phōs. Oikeioutai ta kata tēs poleōs pathē, kai kalei skotos tēn Y. Plēn en emoi epetrepsen " " ēllaxe "' cheira hautou dlēn tēn hēmeran. Pala! gar moi ta agatha chorēgōn, nyn tas paideias epagei. Touto gar dēloi to, « "ēllaxe cheira autou. »
The third begins thus: 1. "I am the man who sees poverty." For this prophet, beyond all the others, prophesied the time of the calamities; so he calls "poverty" the lack of good things, in which … "By the rod of his anger. 2. He took me and led me away into darkness and not light." He makes his own the sufferings that came on the city, and calls … darkness. 3. "But against me he turned, he changed his hand all the day." For formerly he supplied me with good things; now he brings disciplines. This is what "he changed his hand" shows.
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δ΄. Ἑπαλαίωσε δ σάρκας μου, καὶ δέρμα μου" ὀστᾶ μου σγνέτριψε, Ταῦτα γὰρ πάντα ἡ ἀθυμία ποιεῖ,
d΄. Hepalaiōse d sarkas mou, kai derma mou" osta mou sgnetripse, Tauta gar panta hē athymia poiei,
4. "He made my flesh and my skin grow old; he broke my bones." For despondency does all these things.
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ε΄. ᾿Αγῳχοδόμησδ κατ᾽ ἐμοῦ, καὶ ἐχύκιϊωσέ μ6 33, ᾿Αγτὶ τοῦ, διαφυγεῖν οὐ δύναμαι τὰ ἐπενεχθέντα κακά " δηλοῖ δὲ καὶ τὸν ἔξωθεν περέδολον,
e΄. ᾿Agǭchodomēsd kat᾽ emou, kai echykiïōse m6 33, ᾿Agti tou, diaphygein ou dynamai ta epenechthenta kaka " dēloi de kai ton exōthen peredolon,
5. "He built up against me, and encircled me": that is, I cannot escape the evils brought upon me. He points also to the wall outside.
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ς΄. Κερᾳλήν δ΄ μου ἐμόχθησεν 35, ἐκχάθισέ 3 μου ἐν σκοτεινοῖς, ὡς γεχροὺς αἰῶνος. Τὴν πικρὰν δουλείαν διὰ τούτων αἰνίττεται " καὶ γὰρ τοῦ Σεδεκίου τοὺς ὀφθαλμοὺς ὁ Βαδυλώνιος μύλων. παρέδωκε" τοῦτο δὲ καὶ τὰ ἐπαγόμενα δηλοῖ, ζ, Εδάρυνε τὸν 88 ζυγὸν τοῦ τραχήλου μου. Ὦμοτάτοις γάρ με δεσπόταις δουλεύειν ἤνάγκασε.
s΄. Kerąlēn d΄ mou emochthēsen 35, ekchathise 3 mou en skoteinois, hōs gechrous aiōnos. Tēn pikran douleian dia toutōn ainittetai " kai gar tou Sedekiou tous ophthalmous ho Badylōnios mylōn. paredōke" touto de kai ta epagomena dēloi, z, Edaryne ton 88 zygon tou trachēlou mou. Ōmotatois gar me despotais douleuein ēnankase.
6. "My head he wearied; he seated me in dark places like the dead of long ago." By these words he hints at the bitter slavery; for the Babylonian [put out] Zedekiah's eyes and handed him over to the mill. This is shown also by what follows: 7. "He made heavy the yoke on my neck." For he forced me to serve most savage masters.
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η΄. Καὶ γε ὅτι" κεκράξομαι, καὶ βοήσῳ. Οὐ δέχεται γάρ μου δεομένου " τὴν δέησιν. θ᾽, ᾿Αγῳχοδόμησε τὰς ὁδούς μου ἐν μαρμάρῳ ",, γαὶλ τὰς τρίδους μου ἠφάνισε. Συνέχομαι γὰρ κακοῖς, ἃ διαφυγεῖν οὐ δύναμαι. ὡς λέων ἐν χρυξφρίοις. Κατεδίωξέ μ8" ἀφἐστηχότα, καὶ διετάραξό " με. Ἔδειξε τῆς παιδείας τὸ δίκαιον" ἐγὼ γὰρ, φησὶν, ἀπέστην "' προτέρα " εἶθ᾽ οὕτως αὑτὸς τιμωρίαν ἐπήνεγκε. Τούτων μέντοι τῶν προῤῥήσεων καὶ οἱ ἀρχαιότεροι μέμνηνται προφῆται. “Εθετό με ἠφαγνισμέγην" (ιβ΄.) Ἐγέτειγε τὸ τόξον αὑτοῦ " καὶ ἑστήωσέ μὲ ὡς σκοπὸν εἰς βέιϊος. Οἱ κατὰ σκοποῦ βάλλοντες, καὶ ταύτην μελετῶντες τὴν τέχνην, οὗ δύο καὶ τρία καὶ τέσσαρα, ἀλλὰ πολλὰ πέμπειν εἰώθασι βέλη. Τὸ ἐπάλληλον «ἧς συμφορᾶς " διὰ τῶν εἰκόνων "5 δεδήλωκε, Δέγει δὰ καὶ τῆς ψυχῆς τὴν ὀδύνην " γεφροὺς γὰρ ταὺς λογισμοὺς καλεῖ " καὶ ὅτι ἐπίχαρτος ἐγένετο τοῖς ἐχθροῖς, " καὶ τὰς ἐπενεχθείσας αὐτῇ " συμφορὰς ἄδοντες διετέλουν " Ἐγύμνωσς γάρ με, φησὶ, πάσης ἰσχύος. Τοῦτο γὰρ δηλοῖ τό" ις΄. ᾿Εξέδαιϊεν δ' ἐν ψήφῳ τοὺς ὀδόντας μου, καὶ ἐψώμισέ μὲ "' σποδόν. Ὃ δὲ Σύρος, Ἐν πέτρα, λέγει, ἐστέρησέ με" καὶ τῆς προτέρας εἰρήνης, καὶ Σ, φῶὧν παντοδαπῶν ἀγαθῶν. ιη΄. Καὶ εἶπον, ᾿Απώλετο νίκη δ μου, καὶ ἡ ἐλπίς μου ἀπὸ Κυρίου. ᾿Απηγόρευσα, φησὶ, τὰς χρηστοτέρας ἐλπίδας, ἀλλ᾽ ὅμως τῇ συνεχεῖ τῶν ἀνιαρῶν μνήμῃ τὴν Ψυχὴν κατατήχω, καὶ εἰς ἔλεον τὸν Δεσπότην ἐφέλχομα!. πομὲν δ᾽, ὅτι οὐ συνετελέσθησαν οἱ οἰκτιρμοὶ αὐτοῦ. Εἰ γὰρ σύμμετρον τῇ ἁμαρτίᾳ τὴν τιμωρίαν ἐπήγαγεν, οὐκ ἂν οὐδὲ ἡμεῖς διεφύγομεν τὴν σφαγήν. Εἶτα ὁ προφήτης τὴν ὑπὲρ αὐτῶν ἱκετείαν Ἐπειδὴ σκότος τὴν συμφορὰν προσηγόρευσεν, ὅρ- Ἐπληδ᾽ ἡ πίστις σου εἰς τὰς πρωΐας 5,» Τῆς γὰρ καὶ ἡ καρδία μου ἐξέλιπε.
ē΄. Kai ge hoti" kekraxomai, kai boēsǭ. Ou dechetai gar mou deomenou " tēn deēsin. th᾽, ᾿Agǭchodomēse tas hodous mou en marmarǭ ",, gail tas tridous mou ēphanise. Synechomai gar kakois, ha diaphygein ou dynamai. hōs leōn en chryxphriois. Katediōxe m8" aphestēchota, kai dietaraxo " me. Edeixe tēs paideias to dikaion" egō gar, phēsin, apestēn "' protera " eith᾽ houtōs hautos timōrian epēnenke. Toutōn mentoi tōn prorrhēseōn kai hoi archaioteroi memnēntai prophētai. “Etheto me ēphagnismegēn" (ib΄.) Egeteige to toxon hautou " kai hestēōse me hōs skopon eis beiïos. Hoi kata skopou ballontes, kai tautēn meletōntes tēn technēn, hou dyo kai tria kai tessara, alla polla pempein eiōthasi belē. To epallēlon «hēs symphoras " dia tōn eikonōn "5 dedēlōke, Degei da kai tēs psychēs tēn odynēn " gephrous gar taus logismous kalei " kai hoti epichartos egeneto tois echthrois, " kai tas epenechtheisas autę̄ " symphoras adontes dieteloun " Egymnōss gar me, phēsi, pasēs ischyos. Touto gar dēloi to" is΄. ᾿Exedaiïen d' en psēphǭ tous odontas mou, kai epsōmise me "' spodon. Ho de Syros, En petra, legei, esterēse me" kai tēs proteras eirēnēs, kai S, phōōn pantodapōn agathōn. iē΄. Kai eipon, ᾿Apōleto nikē d mou, kai hē elpis mou apo Kyriou. ᾿Apēgoreusa, phēsi, tas chrēstoteras elpidas, all᾽ homōs tę̄ synechei tōn aniarōn mnēmę̄ tēn Psychēn katatēchō, kai eis eleon ton Despotēn ephelchoma!. pomen d᾽, hoti ou synetelesthēsan hoi oiktirmoi autou. Ei gar symmetron tę̄ hamartią tēn timōrian epēgagen, ouk an oude hēmeis diephygomen tēn sphagēn. Eita ho prophētēs tēn hyper autōn hiketeian Epeidē skotos tēn symphoran prosēgoreusen, hor- Eplēd᾽ hē pistis sou eis tas prōïas 5,» Tēs gar kai hē kardia mou exelipe.
8. "And when I cry out and shout": for he does not accept my petition when I entreat. 9. "He walled up my ways with marble; he obliterated my paths." For I am held fast by evils that I cannot escape. 10. "… a lion in hiding places. 11. He pursued me when I had turned away, and threw me into confusion." He showed the justice of the discipline: for I, he says, departed first, and only then did he bring punishment. The older prophets too mention these predictions. "He made me desolate. 12. He bent his bow and set me as a mark for the arrow." Those who shoot at a mark and practise this art are accustomed to send not two or three or four arrows, but many. By these images he has shown how calamity followed calamity. He speaks also of the soul's pain, for he calls the thoughts "kidneys"; and he says that she became a laughingstock to the enemies, and that they kept singing of the calamities brought upon her. For he stripped me, she says, of all strength. This is what … shows. 16. "He broke my teeth with gravel, and fed me with ashes." The Syrian says "with a stone." He deprived me both of the former peace and of good things of every kind. 18. "And I said: My victory has perished, and my hope from the Lord." I gave up, she says, the better hopes; yet by the constant remembrance of my griefs I melt my soul, and draw the Master to mercy. "… we [did not fail], for his compassions have not come to an end." For if he had brought a punishment proportionate to the sin, not even we would have escaped the slaughter. Then the prophet … the supplication on their behalf. Since he called the calamity darkness, … "Great is your faithfulness, in the mornings." For … "and my heart fainted."
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κδ΄. Μερίς μου Κύριος, εἶπεν ἡ ψυχή μου. διὰ τοῦτο ὑπομεγῶ αὐτόν 5, Ἕ τέραν, φησὶν, οὐκ ἔχω καταφυγὴν, ἀλλὰ τὴν σὴν προσμένω βοήθειαν, Εἶτα διδάσκει τῆς εἰς Θεὸν ἐλπίδος τὸ χρήσιμον.
kd΄. Meris mou Kyrios, eipen hē psychē mou. dia touto hypomegō auton 5, He teran, phēsin, ouk echō kataphygēn, alla tēn sēn prosmenō boētheian, Eita didaskei tēs eis Theon elpidos to chrēsimon.
24. "'The Lord is my portion,' said my soul; 'therefore I will wait for him.'" I have no other refuge, he says; I wait for your help. Then he teaches how useful hope in God is.
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χε’, κς΄. ᾿Αγαθὸς Κύριος τοῖς ὑπομένουσιν αὐτόν ψυχὴ, ἣ ζητήσει αὑτὸν, ζήσεται". 'Αγαπῶς ἀο- τοῦ Κυρίου "5, Ταῦτα εἰς ψυχαγωγίαν τῶν ἀθυμούντων διδάσκει “4, καὶ ἕτερα,
che’, ks΄. ᾿Agathos Kyrios tois hypomenousin auton psychē, hē zētēsei hauton, zēsetai". 'Agapōs ao- tou Kyriou "5, Tauta eis psychagōgian tōn athymountōn didaskei “4, kai hetera,
25–26. "The Lord is good to those who wait for him; the soul that seeks him will live." "It is good … of the Lord." He teaches these things, and others too, for the comfort of the despondent.
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κζ’, χη. ᾿Αγαθὸνγ ἀνδρὶ, ὅταν ἄρῃ ζυγὸν 9 ἐκ γεότητος δ αὑτοῦ. Καθήσεται κατὰ μόνας, καὶ σιωπήσει, ὅτι ἦρεν ἐφ’ ἑαυτὸν ζυγὸν βαρύν". Τοῦτο καὶ ὁ μακάριος ἔφη Δαβὶδ" ει ᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως ἂν μάθω τὰ δικαιώματά σου"» τὸ δὲ, « Καθέσεται κατὰ μόνας καὶ σιωπή- σεῖ,» καρτερεῖν διδάσκει, καὶ ὑπομένειν τὰ λυπηρά. Συμφωνεῖ δὲ καὶ τὰ ἐπαγόμενα" κθ’, λ΄. Δώσει ἐ» χώματι «στόμα αὑτοῦ “ " ἄρα ἐστὶν ὑπομονῆς ἐλπίς 1". Δώσει τῷ παίοντι αὐτὸν σιαγόνα αὑτοῦ "". καὶ χορτασθήσεται ὀγει- Εὐαγγελικὸς οὗτος ὁ νόμος "5 " ὁ γὰρ Κύριος ἢ διηγόρευσε 1", τῷ παίοντι τὴν σιαγόνα τὴν δεξιὰν, στρέψαι καὶ τὴν ἄλλην. Τὸ δὲ, « Δώσει ἐν χώματι στόμα αὑτοῦ, » ὁ Σύρος « ἐν γῇ ν εἶπε " τουτέστι, σιγήσει, καὶ οἴσει γενναίως τὰς λοιδορίας καὶ τὰ ὀνείδη, ὥσπερ γῆς ἔχων πεπληρωμένον τὸ στόμα. Τοῦτο καὶ ὁ θεσπέσιος Δαδὶδ ἐδήλωσε 15" « Ἐν τῷ συστῆναι τὸν ἁμαρτωλὸν ἐναντίον μου, ἐταπεινώ- θην, καὶ ἐκωφώθην 15, καὶ ἐσίγησα ἐξ ἀγαθῶν. » Εἴτα διδάσκει, ὡς οὐκ ἐπὶ πλεῖστον κέχρηται ταῖς παιδείαις ὁ Δεσπότης, φιλάνθρωπος ὧν, ἀλλὰ μετὰ τὴν παιδείαν ἐπάγει τὸν ἔλεον. Ἅγ' Οὐ "1. γὰρ ἐταπείνωσε, φησὶν, ἐξ ὅλης καρδίας "8 αὑτοῦ οὐδὲ ἀπώσατο υἱοὺς ἀνθρώπων. Ὀργιζομένου γὰρ τὸ σχῆμα, τὸ δὲ βούλημα φιλαὐθρωπίας μεστόν. Εἰς ὠφέλειαν μέντοι τῶν ἀνθρώπων κέχρηται τῇ παιδείχ" τοῦτο γὰρ ἐπήγαγε" λδ᾽, Τοῦ ταπεινῶσαι ὑπὸ τοὺς πόδας αὑτοῦ πάντας δεσμίους γῆς, τουτέστι, τοὺς τῇ γῇ προσδεδεμένους, καὶ μετάρσιον οὐκ ἔχοντας φρόνημα " ἀδικίᾳ γὰρ συζῶσι, καὶ τὸν ἐφορῶντα οὐ λξ, λη΄. Τίς οὕτως εἶπε, καὶ ἐγένετο,; Κύριος οὐκ ἐνετείλατο. Ἐκ στόματος Ὑψίστου οὐκ ἐκπορεύσεται τὰ κακὰ καὶ τὰ ἀγαϑὰ 5 ἡμῶν 5'. Τὴν πρόνοιαν ἀναιρούντων ὁ λόγος κατηγορεῖ" οὗτοι γὰρ εἱμαρμένῃ καὶ τύχῃ ἀνατιθέασι τὰ γιγνόμενα 5".
kz’, chē. ᾿Agathong andri, hotan arę̄ zygon 9 ek geotētos d hautou. Kathēsetai kata monas, kai siōpēsei, hoti ēren eph’ heauton zygon baryn". Touto kai ho makarios ephē Dabid" ei ᾿Agathon moi, hoti etapeinōsas me, hopōs an mathō ta dikaiōmata sou"» to de, « Kathesetai kata monas kai siōpē- sei,» karterein didaskei, kai hypomenein ta lypēra. Symphōnei de kai ta epagomena" kth’, l΄. Dōsei e» chōmati «stoma hautou “ " ara estin hypomonēs elpis 1". Dōsei tǭ paionti auton siagona hautou "". kai chortasthēsetai ogei- Euangelikos houtos ho nomos "5 " ho gar Kyrios ē diēgoreuse 1", tǭ paionti tēn siagona tēn dexian, strepsai kai tēn allēn. To de, « Dōsei en chōmati stoma hautou, » ho Syros « en gę̄ n eipe " toutesti, sigēsei, kai oisei gennaiōs tas loidorias kai ta oneidē, hōsper gēs echōn peplērōmenon to stoma. Touto kai ho thespesios Dadid edēlōse 15" « En tǭ systēnai ton hamartōlon enantion mou, etapeinō- thēn, kai ekōphōthēn 15, kai esigēsa ex agathōn. » Eita didaskei, hōs ouk epi pleiston kechrētai tais paideiais ho Despotēs, philanthrōpos hōn, alla meta tēn paideian epagei ton eleon. Hag' Ou "1. gar etapeinōse, phēsin, ex holēs kardias "8 hautou oude apōsato huious anthrōpōn. Orgizomenou gar to schēma, to de boulēma philauthrōpias meston. Eis ōpheleian mentoi tōn anthrōpōn kechrētai tę̄ paideich" touto gar epēgage" ld᾽, Tou tapeinōsai hypo tous podas hautou pantas desmious gēs, toutesti, tous tę̄ gę̄ prosdedemenous, kai metarsion ouk echontas phronēma " adikią gar syzōsi, kai ton ephorōnta ou lx, lē΄. Tis houtōs eipe, kai egeneto,? Kyrios ouk eneteilato. Ek stomatos Hypsistou ouk ekporeusetai ta kaka kai ta agaϑa 5 hēmōn 5'. Tēn pronoian anairountōn ho logos katēgorei" houtoi gar heimarmenę̄ kai tychę̄ anatitheasi ta gignomena 5".
27–28. "It is good for a man when he bears a yoke from his youth. He will sit alone and be silent, because he has taken a heavy yoke upon himself." This the blessed David too said: "It is good for me that you humbled me, that I might learn your ordinances." And "he will sit alone and be silent" teaches us to persevere and to endure what is painful. What follows agrees as well: 29–30. "He will put his mouth in the dust, if perhaps there is hope of endurance; he will give his cheek to the one who strikes him, and be filled with reproaches." This is a law of the Gospel; for the Lord prescribed that to one who strikes the right cheek we should turn the other also. For "he will put his mouth in the dust" the Syrian said "in the earth": that is, he will be silent and bear insults and reproaches nobly, as though his mouth were filled with earth. This the inspired David too showed: "When the sinner stood up against me, I was humbled and made deaf, and kept silent from good things." Then he teaches that the Master, who loves humankind, does not use disciplines for very long, but after the discipline brings mercy. 33. "For he did not humble from his whole heart, nor did he cast off the sons of men." For the appearance is that of one angry, but the intention is full of love for humankind; and he uses discipline for the benefit of human beings. For he added: 34. "To humble under his feet all the prisoners of the earth": that is, those bound fast to the earth and having no lofty thought; for they live together with injustice, and the one who oversees … 37–38. "Who has spoken thus, and it came to be? Did the Lord not command it? Out of the mouth of the Most High will not evil things and good things proceed?" The passage accuses those who deny providence; for they ascribe what happens to fate and chance.
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λθ’, Τί γογγύσει ἄγθρωπος ζῶν, ἀνὴρ περὶ " τῆς ἁμαρτίας αὑτοῦ; Ἢ ῥᾳθυμία γὰρ, ἀλλ᾽ οὐκὶ φύσις, πρόξεγος τῆς ἁμαρτίας, οὗ δὴ χάριν καὶ τὴν τιμωρίαν ὁ δικαστὴς ἐπιφέρει τοῖς ἁμαρτάνουσιν.
lth’, Ti gongysei agthrōpos zōn, anēr peri " tēs hamartias hautou? Ē rhąthymia gar, all᾽ ouki physis, proxegos tēs hamartias, hou dē charin kai tēn timōrian ho dikastēs epipherei tois hamartanousin.
39. "Why should a living man complain, a man about his sin?" For it is slackness, not nature, that brings about sin; and for this reason the judge brings punishment upon those who sin.
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μ΄. ἘἙξηρευνήθη δ᾽ ἡ ἐδὸς ἡμῶν, κῷ ἡτάσθη. Εἶδε γὰρ τὴν παρ᾽ ἡμῶν τολμηθεῖσαν παρανομίαν. « Καὶ ἐπιστρέψωμεν πρὸς 57 Κύριον. ν» Γένοιτο 58 δὲ ἡμῖν πρόφασις μεταμελείας ἣ τιμωρία.
m΄. HeExēreunēthē d᾽ hē edos hēmōn, kǭ hētasthē. Eide gar tēn par᾽ hēmōn tolmētheisan paranomian. « Kai epistrepsōmen pros 57 Kyrion. n» Genoito 58 de hēmin prophasis metameleias hē timōria.
40. "Our way has been searched out and examined." For he saw the lawlessness we dared. "And let us return to the Lord." May the punishment become for us an occasion of repentance.
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μα’. ᾿Αναλάδωμεν Ν᾽ καρδίας ἡμῶν, καὶ ἐμθ.1έωμεν πρὸς τὸν ὑψημὸν, τὸν κατοικοῦντα ἐν τῷ οὐρανῷ “. Τῶν περιττῶν, φησὶ, φροντίδων τοὺς λογισμοὺς ἀπαλλάξαντες, τὸν θεῖον αἰτήσωμεν ἔλεον. μϑ΄. ἹΙμεῖς ἡμάρτομεν, καὶ ἠσεδήσαμεν, καὶ οὐκ ἱλάσθης. Δικαίαν, φησὶ, τὴν τιμωρίαν μδ΄. Ἐσχέπασας "" ἐν θυμῷ, καὶ κατεδίωξας "" ἡμᾶς" ἀπέχτειγας, καὶ οὐκ ἐφείσω. Ἀπἕνεχεν τοῦ μὴ διελθεῖν πρὸς σὲ προσευχὴν ἡμῶγ5, Τοῦτο καὶ δι᾽ ἑτέρου προφήτου φησὶν ὁ θεὸς, «Ὅτι τὰ ἁμαρτήματα ὑμῶν διιστῶσιν ἀναμέσον ὑμῶν καὶ ἐμοῦ. » Ταύτας καὶ οὗτος τῇ νεφέλῃ τοὺς δυσμενεῖς, καὶ τῷ λαῷ τὰ ὀνείδη προτφέροντας " ἃ λέγει δὲ τούτους θηρεῦσαι, καὶ χατασφάξαι, καὶ εἰς λάκκον ῥίψαι, καὶ λίθον ἐπιθεῖναι, καὶ ὑποθρύχιον ποιῆσαι τῷ ὕδατι" διὰ δὲ τούτων ἁπάντων τὴν ὑπερθολὴν δεδήλωκε τῶν κακῶν. Οὕτω καὶ ὁ θεσπέσιος Δαθὶὸ ἐκ προσώπου τούτων αὐτῶν " « Σῶσόν με, ὁ Θεὸς, ὅτι εἰσήλθοσαν ὕδατα ἕως Ψυχῆς μου. Ἐνἐπάγην εἰς ἰλὺν βυθοῦ, καὶ οὐκ ἔστιν ὑπόστατις, Ἧλθον εἰς τὰ βάθη τῆς θαλάσσης, καταιγὶς " κατεπόντισέ με. » Καὶ πάλιν " « Μὴ με καταποντισότω καταιγὶς ὕδατος, μηδὲ χαταπιέτω με βυθὸς, μτὴὲ συσχέτω ἐπ᾽ ἐμὲ φρέαρ τὸ στόμα αὑτοῦ. ν Οὕτω καὶ ἐνταῦθα"
ma’. ᾿Analadōmen N᾽ kardias hēmōn, kai emth.1eōmen pros ton hypsēmon, ton katoikounta en tǭ ouranǭ “. Tōn perittōn, phēsi, phrontidōn tous logismous apallaxantes, ton theion aitēsōmen eleon. mϑ΄. HiImeis hēmartomen, kai ēsedēsamen, kai ouk hilasthēs. Dikaian, phēsi, tēn timōrian md΄. Eschepasas "" en thymǭ, kai katediōxas "" hēmas" apechteigas, kai ouk epheisō. Apenechen tou mē dielthein pros se proseuchēn hēmōg5, Touto kai di᾽ heterou prophētou phēsin ho theos, «Hoti ta hamartēmata hymōn diistōsin anameson hymōn kai emou. » Tautas kai houtos tę̄ nephelę̄ tous dysmeneis, kai tǭ laǭ ta oneidē protpherontas " ha legei de toutous thēreusai, kai chatasphaxai, kai eis lakkon rhipsai, kai lithon epitheinai, kai hypothrychion poiēsai tǭ hydati" dia de toutōn hapantōn tēn hypertholēn dedēlōke tōn kakōn. Houtō kai ho thespesios Dathio ek prosōpou toutōn autōn " « Sōson me, ho Theos, hoti eisēlthosan hydata heōs Psychēs mou. Enepagēn eis ilyn bythou, kai ouk estin hypostatis, Hēlthon eis ta bathē tēs thalassēs, kataigis " katepontise me. » Kai palin " « Mē me katapontisotō kataigis hydatos, mēde chatapietō me bythos, mtēe syschetō ep᾽ eme phrear to stoma hautou. n Houtō kai entautha"
41. "Let us lift up our hearts, and let us look to the Most High who dwells in heaven." Freeing our thoughts, he says, from superfluous cares, let us ask for the divine mercy. 42. "We have sinned and acted impiously, and you have not been appeased." The punishment, he says, is just. 43–44. "You covered [us] in anger and pursued us; you killed and did not spare … so that our prayer should not pass through to you." This God says also through another prophet: "For your sins stand between you and me." These the prophet too [likened] to the cloud … the foes, and those who heaped reproaches on the people … He says that they hunted them, slaughtered them, threw them into a pit, laid a stone on it, and sank them under the water; and by all these things he has shown the extremity of the evils. So too the inspired David speaks in the person of these same people: "Save me, O God, for the waters have come in up to my soul. I am stuck in the mire of the deep, and there is no foothold. I have come into the depths of the sea, and a storm has drowned me." And again: "Let not the storm of water drown me, nor the deep swallow me, nor the pit close its mouth upon me." So here too:
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νε', νς΄. ᾿Επεκαϊεσάώμην τὸ ὄνομά σου, Κύριε, ἐκ άκκου κατωτάτου. Φωγῆς δ μου ἤκουσας" μὴ φράξῃς " τὰ ὧτά σου" εἰς τὴν δέησίν" μου, καὶ εἰς τὴν κραυγὴν μου ὃ. Διδάσκει καὶ "ὡς ἔπεισε τὸν φιλάνθρωπον.
ne', ns΄. ᾿Epekaïesaōmēn to onoma sou, Kyrie, ek akkou katōtatou. Phōgēs d mou ēkousas" mē phraxę̄s " ta hōta sou" eis tēn deēsin" mou, kai eis tēn kraugēn mou ho. Didaskei kai "hōs epeise ton philanthrōpon.
55–56. "I called on your name, O Lord, out of the lowest pit. You heard my voice; do not close your ears to my petition and to my cry." He teaches also how she won over the One who loves humankind.
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νζ΄. Ἤγγισας " γὰρ, φησὶν, ἐν " ἡμέρᾳ. ἦ ἐπεκχαϊεσάμην σε, καὶ εἶπάς μοι, Μὴ φοθδοῦ. ᾿Απόχρὴ δὲ εἰς παραψυχὴν καὶ ὁ βραχὺς οὗτος λύγος. Εἶτα διδάσκει, ὡς αὐτοῖς καὶ τοῖς δυσμενέσι δικαίως διχάσας, ἐκείνους μὲν δουλείᾳ παρέδωκεν, αὐτοὺς δὲ ἐλευθερίας ἐξίωσεν. Αἰτήσας δὲ τοῖς δυσσεθέσ: πολεμίοις τὸν ὄλεθρον, τὸν τρίτον πεπλήρωκε θρῆνον.
nz΄. Ēngisas " gar, phēsin, en " hēmerą. ē epekchaïesamēn se, kai eipas moi, Mē phothdou. ᾿Apochrē de eis parapsychēn kai ho brachys houtos lygos. Eita didaskei, hōs autois kai tois dysmenesi dikaiōs dichasas, ekeinous men douleią paredōken, autous de eleutherias exiōsen. Aitēsas de tois dyssethes: polemiois ton olethron, ton triton peplērōke thrēnon.
57. "For you drew near," she says, "on the day when I called on you, and you said to me, 'Do not fear.'" Even this short word is enough for consolation. Then he teaches that, having judged justly between them and their foes, he handed the foes over to slavery and counted them worthy of freedom. And having asked for the destruction of the impious enemies, he completed the third Lamentation.
Chapter 204
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α'. Πῶς ἡμαυρώθη " χρυσίον», ἠ.1.1οιώθη τὸ ἀρἀρχῆς πασῶν διεξόδων; Ταύταις ἀπειχάζει ταῖς ( ὕλαις τὴν τῶν προγόνων εὐσέῤειαν, καὶ θρηνεῖ τῶν ἐγγόνων τὴν γεγενημένην μεταθολήν. Τοῦτο γὰρ δηλοῖ τὰ ἑξῆς "
a'. Pōs hēmaurōthē " chrysion», ē.1.1oiōthē to ararchēs pasōn diexodōn? Tautais apeichazei tais ( hylais tēn tōn progonōn eusereian, kai thrēnei tōn engonōn tēn gegenēmenēn metatholēn. Touto gar dēloi ta hexēs "
1. "How the gold has been dimmed, the … changed … at the head of all the ways!" By these materials he pictures the piety of the forefathers, and laments the change that has come over their descendants. For this is what follows shows:
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Β΄. Οἱ' υἱοὶ Σιὼν, οἱ τίμιοι, οἱ ᾽5 ἐπηρμένοι, οἱ " ὑπὲρ χρυσίον" πῶς ἐἰογίσθησαν εἰς ἀγγεῖα ἐστράκιγα, ἔργα χειρῶν κεραμέως; Τοῦτο καὶ διὰ ποῦ θείου ᾽'5 Ἢ αϊου προείρηκεν ὁ Δεσπότης " εὔτι ἔσονται ἄχρηστοι, ὡς κεράμιον συντριδὲν εἰς λεπτὰ ἐν οἷς οὐκ ἔστιν ὕδωρ ἀρύσασθαι, ἣ πῦρ'" λαθεῖν
B΄. Hoi' huioi Siōn, hoi timioi, hoi ᾽5 epērmenoi, hoi " hyper chrysion" pōs eiogisthēsan eis angeia estrakiga, erga cheirōn kerameōs? Touto kai dia pou theiou ᾽'5 Ē aïou proeirēken ho Despotēs " euti esontai achrēstoi, hōs keramion syntriden eis lepta en hois ouk estin hydōr arysasthai, hē pyr'" lathein
2. "The sons of Zion, the precious ones, the exalted, [valued] above gold: how have they been reckoned as earthen vessels, the work of a potter's hands!" This the Master foretold also through the divine Isaiah: "They shall be useless, like an earthen vessel broken into small pieces, among which there is nothing with which to draw water or to take fire …"
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γ΄. Καί γε δράκοντες ἐξεδύσαντο "" μασθοὺς, μου εἰς ἀνίατον, ὡς στρουθίον" ἐν ἐρήμῳ. Καὶ τὰ πικρότερα, φησὶ, θηρία τῶν τέχνων ἐπιμελεῖται" ἡ δὲ τοῦ πάθους ὑπερδολὴ τῆς Σιὼν τοὺς οἰκήτορας καὶ Ὁ αὐτῆς ἐπιλαθέσθαι τῆς φύσεως παρεσκεύασε" καὶ τῶν μὲν πλείστων σφαγέντων, τῶν δὲ λοιπῶν ἂν" στρουθίῳ μόνῳ κατὰ τὴν ἔρημον πλανωμένῳ. Δηλοῖ " δὲ τὰ ὑπὸ τοῦ λιμοῦ τεχθέντα κακά. φάρυγγα " αὐτοῦ ἐν δίψει" νήπια ἤἥτησαν ἄρτον, καὶ ὁ διαχλῶν αὐτοῖς οὐκ ἦν "5. Διδάσκει δὲ καὶ τὴν προτέραν τούτων χλιδήν 5.
g΄. Kai ge drakontes exedysanto "" masthous, mou eis aniaton, hōs strouthion" en erēmǭ. Kai ta pikrotera, phēsi, thēria tōn technōn epimeleitai" hē de tou pathous hyperdolē tēs Siōn tous oikētoras kai Ho autēs epilathesthai tēs physeōs pareskeuase" kai tōn men pleistōn sphagentōn, tōn de loipōn an" strouthiǭ monǭ kata tēn erēmon planōmenǭ. Dēloi " de ta hypo tou limou techthenta kaka. pharynga " autou en dipsei" nēpia hēētēsan arton, kai ho diachlōn autois ouk ēn "5. Didaskei de kai tēn proteran toutōn chlidēn 5.
3. "Even dragons bared their breasts … my … beyond healing, like a sparrow in the desert." Even the fiercer beasts, he says, care for their young; but the extremity of the suffering made the inhabitants of Zion forget even their nature. Most of them were slaughtered, and the rest were like a sparrow wandering alone in the desert. He shows the evils born of the famine: 4. "… its throat in thirst; infants asked for bread, and there was no one to break it for them." He teaches also their former luxury.
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ε΄. Οἱ ἐσθίοντες τρυφὰς ἠφανίσθησαν ἐν ταῖς ἐξόδοις. ᾿Αντὶ τοῦ κατὰ τὴν ἀγορὰν ἐῤῥιμμένο!:. κοπρίας. » Λέγει δὲ τούτων τὴν ἁμαρτίαν πρόξενον γεγενῆσθαι - καὶ τῇ Σοδόμων παρατίθησι ταύτην. Λέγει δὲ καὶ τῶν Ναζιραίων "" τὴν πρὸ τῶν συμφορῶν εὐδοξίαν, καὶ τὴν ἐν τῇ συμφορᾷ χαχουχίαν " καὶ τὴν ἐν πολέμῳ δὲ σφαγὴν τῶν τοῦ λιμοῦ βελῶν αἱρετωτέραν εἶναί φησιν. Ἐντίθησι δὲ τῷ θρήνῳ καὶ πὸ πάντων χαλεπώτατον πάθος " τ. Χεῖρες τὰ παιδία ἑαυτῶν" ἐγέγοντο εἰς βρῶσιν αὐταῖς ἐν τῷ συντρίμματι τῆς θυγατρὸς τοῦ λαοῦ μου. Τὴν γὰρ φυσικὴν φιλοστοργίαν ἡ βία τῆς πείνης ἐνίκησε. Ταῦτα δὲ τῇ Σιὼν ἐπήνεγκεν ὁ Δεσπότης
e΄. Hoi esthiontes tryphas ēphanisthēsan en tais exodois. ᾿Anti tou kata tēn agoran errhimmeno!:. koprias. » Legei de toutōn tēn hamartian proxenon gegenēsthai - kai tę̄ Sodomōn paratithēsi tautēn. Legei de kai tōn Naziraiōn "" tēn pro tōn symphorōn eudoxian, kai tēn en tę̄ symphorą chachouchian " kai tēn en polemǭ de sphagēn tōn tou limou belōn hairetōteran einai phēsin. Entithēsi de tǭ thrēnǭ kai po pantōn chalepōtaton pathos " t. Cheires ta paidia heautōn" egegonto eis brōsin autais en tǭ syntrimmati tēs thygatros tou laou mou. Tēn gar physikēn philostorgian hē bia tēs peinēs enikēse. Tauta de tę̄ Siōn epēnenken ho Despotēs
5. "Those who ate delicacies have vanished in the streets": that is, thrown down in the marketplace … "… dung-heaps." He says that their sin was the cause of these things, and he compares it with that of Sodom. He speaks also of the renown of the Nazirites before the calamities and of their wretchedness in the calamity; and he says that slaughter in war is preferable to the arrows of famine. And he includes in the lament the most grievous suffering of all: 10. "The hands … their own children; they became food for them in the ruin of the daughter of my people." For the violence of hunger overcame natural affection. These things the Master brought upon Zion …
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ιβ΄. Οὐκ ἐπίστευσαν βασιλεῖς τῆς γῆς, καὶ πάγτες οἱ κατοιλοῦντες τὴν οἰκουμένην, ἔτι εἰσε.εύσεται ἐχθρὸς καὶ ἐκθιλίδων διὰ τῶν πυλῶν Ἱερουσαλήμ. Εἶχον γὰρ ἐνέχυρα μεγάλα τοῦ πιστεῦσαι, τὰ κατὰ τὸν Σεναχηρεὶμ, οὗ τὴν στρατιὰν "3 ἐν βραχεῖ μορίῳ νυκτὸς κατηνάλωσε. Παρεδόθη δὲ τοῖς πολεμίοις καὶ "" διὰ τὴν τῶν ψευδοπροφητῶν ἐξαπάτην, καὶ διὰ τὴν τῶν ἱερέων μιαιφόνιαν.
ib΄. Ouk episteusan basileis tēs gēs, kai pagtes hoi katoilountes tēn oikoumenēn, eti eise.eusetai echthros kai ekthilidōn dia tōn pylōn Hierousalēm. Eichon gar enechyra megala tou pisteusai, ta kata ton Senachēreim, hou tēn stratian "3 en brachei moriǭ nyktos katēnalōse. Paredothē de tois polemiois kai "" dia tēn tōn pseudoprophētōn exapatēn, kai dia tēn tōn hiereōn miaiphonian.
12. "The kings of the earth and all who inhabit the world did not believe that enemy and oppressor would enter through the gates of Jerusalem." For they had great pledges for believing so: what happened in Sennacherib's time, whose army he destroyed in a brief part of a night. Yet it was handed over to the enemies because of the deceit of the false prophets and the bloodguilt of the priests.
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ιδ΄. Εἴρψαν νεανίσκοι "" αὐτῆς ἐν ταῖς ἐξόδοις. Ἐξόδους τὰς ἀγυιὰς καλεῖ, καὶ} τὰς καλουμένας ῥύμας: « Ἐμολύνθησαν ἐν αἵματι ἐν 37 τῷ μὴ δύνασθαι αὑτοὺς, ἐῤῥίφθησαν 5 σὺν τοῖς ἐνδύμασιν αὖτῶν. ν» Ὁ μὲν λιμὸς ἠνάγκαζεν ἐῤῥίφθαι" προκαθήμενο: ἢ δὲ οἱ πολέμιοι θάπτειν ἐκώλυον, οἱ δὲ κύνε:; τοὺς ἐῤῥιμμένους ἀνήλισχον. Λέγει δὲ καὶ τὰ παρὰ τῶν πολεμίων θρυλλούμενα "
id΄. Eirpsan neaniskoi "" autēs en tais exodois. Exodous tas aguias kalei, kai} tas kaloumenas rhymas: « Emolynthēsan en haimati en 37 tǭ mē dynasthai hautous, errhiphthēsan 5 syn tois endymasin autōn. n» Ho men limos ēnankazen errhiphthai" prokathēmeno: ē de hoi polemioi thaptein ekōlyon, hoi de kyne:? tous errhimmenous anēlischon. Legei de kai ta para tōn polemiōn thrylloumena "
14. "Her young men crawled in the streets." By "streets" (exodoi) he means the lanes, the so-called rhymai. "They were defiled with blood; because they were not able, they were thrown out with their garments." The famine compelled them to be thrown out; the enemies besieging the city prevented burial; and the dogs devoured those thrown out. He reports also what the enemies kept saying:
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ιε΄. ᾿Απόστητε ἀπὸ ὃ ἀκαθάρτων. ᾿Ακαθάρτους ἐκάλουν " ἡμᾶς. Εἶτα δείξας, τίνας ὀνομάζει 3 ἀκαθάρτους, ἀνέλαδε τὸ ῥητὸν, καί φησιν" « ᾿Απόστητε ἀπὸ ἀκαθάρτων 3" ἀπόστητε ᾽", μὴ ᾽ ἐγγίσητε αὖτοῖς, ὅτ: παρώξυναν, » τουτέστι, τὸν Θεόν. ς Καὶ "5 ἀνήφθησαν ᾽Ἴ, καί γε ἐσαλεύθησαν. » Ἐγυμνώθησαν, φησὶ, διὰ τὴν παρανομίαν τῆς θείας ἐπικουρίας. « Εἴπατε ἐν τοῖς ἔθνεσιν, Οὐ μὴ προσθῶσι τοῦ παροικεῖν πρὸ προσώπου Κυρίου δ, » Παντελῶς, φησὶν, ἡμᾶς ἀπηγόρευσεν ὅ.
ie΄. ᾿Apostēte apo ho akathartōn. ᾿Akathartous ekaloun " hēmas. Eita deixas, tinas onomazei 3 akathartous, anelade to rhēton, kai phēsin" « ᾿Apostēte apo akathartōn 3" apostēte ᾽", mē ᾽ engisēte autois, hot: parōxynan, » toutesti, ton Theon. s Kai "5 anēphthēsan ᾽I, kai ge esaleuthēsan. » Egymnōthēsan, phēsi, dia tēn paranomian tēs theias epikourias. « Eipate en tois ethnesin, Ou mē prosthōsi tou paroikein pro prosōpou Kyriou d, » Pantelōs, phēsin, hēmas apēgoreusen ho.
15. "Depart from the unclean!" They called us unclean. Then, having shown whom he calls unclean, he took up the saying again and says: "Depart from the unclean, depart, do not come near them, for they provoked": that is, God. "And they were set ablaze, and indeed they were shaken." They were stripped, he says, of the divine help because of their lawlessness. "Say among the nations: They shall no longer continue to sojourn … before the face of the Lord." He has utterly renounced us, he says.
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ιζ΄. Οἱ ὀρθαλμοὶ ἡμῶν εἰς τὴν βοήθειαν ἡμῶν ἐξέλιπον, μάταια σκοπούντων" ἡμῶν" ἀπεσκοπεύσαμεν εἰς ἔθγος οὐ σῶζον. Τῇ γὰρ Αἰγυπτίων ἐπικουρίᾳ θαῤῥήσαντες, ἐψεύσθημεν -ἴς ἐλπίδος, Εἶτα τὴν τῶν πολεμίων ὠμότητα δείκνυσιν " οὔτε γὰρ γῆρας φειδοῦς, οὔτε μὴν αἰδοῦς ἱερωσύνην ἡἠξίω-σαν. ιη. Εθηρεύσαμεν μικροὺς ἡμῶγ"", τοῦ μὴ εἰσπορεύεσθαι "" ἐν ταῖς πλατείαις ἡμῶν. Ὁ δὲ Σύρος «ε ἐθήρευσαν » ἡρμήνευσεν “ καὶ ἔχει τὸ ἀκόλουθον λόγος "5" οἱ γὰρ πολέμιοι μετὰ τῶν γεγηρακότων καὶ τοὺς νέους ἐθήρευσαν. Ταῦτα δὲ, φησὶν, ὑπεμείναμεν, « ὅτι ἤγγικεν ὁ καιρὸς ἡμῶν, ἐπληρώθησαν αἱ ἡμέραι ἡμῶν "", » "ἔδειξεν ὁ λόγος, ὡς σταθμῷ καὶ μέτρῳ κεχρημένος ὁ τῶν ὅλων θεὸς καὶ μακροθυμεῖ καὶ κολάζει. Ὅταν γὰρ τῇ μακροθυμίᾳ χρησάμενος καταφρονοῦντας θεάσηται, τὴν τιμωρίαν ἐπιφέρει, ἵνα παύσῃ τὴν ἁμαρτίαν. Εἶτα διδάσκει, Β ὡς ἡ τῶν πολεμίων ταχύτης ἐνίκησε καὶ τῶν ἀςτῶν τὴν κουφότητα. Προλέγει δὲ τὸ "5 σωτήριον πάθος "
iz΄. Hoi orthalmoi hēmōn eis tēn boētheian hēmōn exelipon, mataia skopountōn" hēmōn" apeskopeusamen eis ethgos ou sōzon. Tę̄ gar Aigyptiōn epikourią tharrhēsantes, epseusthēmen -is elpidos, Eita tēn tōn polemiōn ōmotēta deiknysin " oute gar gēras pheidous, oute mēn aidous hierōsynēn hēēxiō-san. iē. Ethēreusamen mikrous hēmōg"", tou mē eisporeuesthai "" en tais plateiais hēmōn. Ho de Syros «e ethēreusan » hērmēneusen “ kai echei to akolouthon logos "5" hoi gar polemioi meta tōn gegērakotōn kai tous neous ethēreusan. Tauta de, phēsin, hypemeinamen, « hoti ēngiken ho kairos hēmōn, eplērōthēsan hai hēmerai hēmōn "", » "edeixen ho logos, hōs stathmǭ kai metrǭ kechrēmenos ho tōn holōn theos kai makrothymei kai kolazei. Hotan gar tę̄ makrothymią chrēsamenos kataphronountas theasētai, tēn timōrian epipherei, hina pausę̄ tēn hamartian. Eita didaskei, B hōs hē tōn polemiōn tachytēs enikēse kai tōn astōn tēn kouphotēta. Prolegei de to "5 sōtērion pathos "
17. "Our eyes failed for our help, as we looked for vain things; we watched for a nation that could not save." For trusting in the help of the Egyptians we were cheated of our hope … Then he shows the cruelty of the enemies: they deemed neither old age worthy of mercy nor the priesthood worthy of respect. 18. "We hunted our little ones, so that they should not go out in our streets." The Syrian translated "they hunted," and the passage then follows: for the enemies hunted the young along with the old. These things, he says, we endured "because our time drew near, our days were fulfilled." The passage has shown that the God of all uses weight and measure both in his patience and in his punishing. For when, after using patience, he sees people despising it, he brings punishment in order to stop the sin. Then he teaches that the swiftness of the enemies surpassed even the lightness of eagles. And he foretells the saving passion:
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χ'. Πνεῦμα" προσώπου "Ἶ ἡμῶν Χριστὸς Κὐύρίος, συνελήφθη ἐν ταῖς διαρθοραῖς ἡμῶν "5, ᾧ " εἴπαμεν, Ἔν τῇ σκιᾷ αὐτοῦ ζησόμεθα ἐν τοῖς ἔθγεσιν. Εϊπάτωσαν οἱ δ Ἰουδαῖοι, τίνα καλεῖ Χριστὸν ὁ προφητικὸς λόγος; τίς δὲ τῶν παρ᾽ αὐτοῖς κληθέντων χριστῶν, ἣ βασιλεὺς, ἣ προφήτης, ἣ ἱερεὺς, Κύριος "" ὠνομάσθη; ἀλλ᾽ οὐκ ἂν ἔχοιεν δεῖξαι, ὡς τὸν Σωτῆρα καὶ Κύριον ἡμῶν προεθέσπισεν ὁ προφήτης, συλληφθέντα παρ᾽ αὐτῶν διὰ τὴν τῆς ἀσ:» θείας αὐτῶν διαφθοράν. Τούτους δ᾽ δὲ ἐν τῇ σκιᾷ οἱ α προφῆται ζήσεσθαι λέγουσι δ᾽. Καὶ ἐπίστευον διὰ τῶν ἱερῶν ἀποστόλων, καὶ δ" τῶν θείων αὐτῶν θεσπισμάτων κηρυττομένων τοῖς ἔθνεσι. Προΐδωμεν δὲ " τὰ κατ᾽ αὐτὸν, τοῦ παναγίου ἡμᾶς φωτίσαντος Πνεύματος. « Πνεῦμα, φησὶ, προσώπου ἡμῶν Χριστὸ; Κύριος ὅθ, ν» Ταύτην μέντοι τὴν προφητείαν ὁ προφήτης τοῖς θρήνοις ἐντέθειχε, τοὺς τηνικαῦτα Ἷουδαίους διδάσκων, ὡς διὰ τὸ μηδέπω τεχθῆναι τὴν τούτων "7 ἐλπίδα, φειδοῦς τεύξονται, καὶ τῆ; τὸν τῆς οἰκουμένης παραδώσειν Σωτῆρα.
ch'. Pneuma" prosōpou "I hēmōn Christos Kyyrios, synelēphthē en tais diarthorais hēmōn "5, hǭ " eipamen, En tę̄ skią autou zēsometha en tois ethgesin. Eïpatōsan hoi d Ioudaioi, tina kalei Christon ho prophētikos logos? tis de tōn par᾽ autois klēthentōn christōn, hē basileus, hē prophētēs, hē hiereus, Kyrios "" ōnomasthē? all᾽ ouk an echoien deixai, hōs ton Sōtēra kai Kyrion hēmōn proethespisen ho prophētēs, syllēphthenta par᾽ autōn dia tēn tēs as:» theias autōn diaphthoran. Toutous d᾽ de en tę̄ skią hoi a prophētai zēsesthai legousi d᾽. Kai episteuon dia tōn hierōn apostolōn, kai d" tōn theiōn autōn thespismatōn kēryttomenōn tois ethnesi. Proïdōmen de " ta kat᾽ auton, tou panagiou hēmas phōtisantos Pneumatos. « Pneuma, phēsi, prosōpou hēmōn Christo? Kyrios hoth, n» Tautēn mentoi tēn prophēteian ho prophētēs tois thrēnois entetheiche, tous tēnikauta Hioudaious didaskōn, hōs dia to mēdepō techthēnai tēn toutōn "7 elpida, pheidous teuxontai, kai tē? ton tēs oikoumenēs paradōsein Sōtēra.
20. "The breath of our face, Christ the Lord, was taken in our corruptions, of whom we said, 'In his shadow we shall live among the nations.'" Let the Jews say whom the prophetic word calls Christ. Which of those called anointed among them, king or prophet or priest, was named Lord? They could not show one; for the prophet foretold our Saviour and Lord, who was taken by them because of the corruption of their impiety. And the prophets say that these will live in his shadow; and they believed through the holy apostles, as their divine oracles were proclaimed to the nations. Let us look at what concerns him, the all-holy Spirit having enlightened us. "The breath of our face," he says, "Christ the Lord." The prophet placed this prophecy in the Lamentations to teach the Jews of that time that, since their hope had not yet been born, they would obtain mercy and … hand over the Saviour of the world.
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χα'. Χαῖρε καὶ δὑὐφραίγου, θύγατερ δ "Ιδουμαίας, ἡ κατοικοῦσα ἐν γῇ Οὔζϑ᾽ - καί γὰ ἐπὶ σὲ ἐπελεύσεται 5, τὸ ποτήριον 5" τοῦ Κυρίου, καὶ πίε- Ὁ θολὴν αὐτοῖς "" κακῶν ὁ προφητικὸς προείρηχε λόγος " τοῦτο γὰρ δηλοῖ τὸ, ε« μεθυσθήσῃ, καὶ ἀποχεεῖς. » Καὶ ὁ θεσπέσιος "5 δὲ Δαδὶὸ περὶ αὐτῶν φησι, ε Μνήσθητι, Κύριε τῶν υἱῶν ᾿Εδὼμ, τὴν ἡμέραν Ἱερουσαλήμ᾽ τῶν λεγόντων, Ἐκκενοῦτε, ἐχχενοῦϊε, ἕως Μ“ τῶν θεμελίων αὐτῆς. » Καὶ γὰρ «δελφοὶ ὄντες, καὶ Α γειτονεύοντες, εἰρηνεύειν μὲν οὐκ ἑθδούλοντο, τὸ δὲ χα, ᾿Εξέλιπεν ἀνομία σοῦ, θύγατερ Σιών" οὐ προσθήσει τοῦ ἀποικίσαι σε ἔτι " ἐπεσκέψατο ἀνομίαν σου, θύγατερ ᾿Εδὼμ, ἀπεκάλυψεν ἐπὶ τὰ ἀσεδήματά σου. Τῇ μὲν Σιὼν προηγόρευσε τὰ χρηστά, τἀναντία δὲ τῇ Ἰδουμαίᾳ - ἐπ᾽ αὐτῆς “6 γὰρ ἔφη τὴν τιμωρίαν χωρήσειν. ᾿Αληθὲς δὲ καὶ τὸ, ε Οὐ προσθήσει τοῦ ἀποιχίσαι σε ἔτι.» Παντελῶς γὰρ οἱ ἀνδραποδίσαντες χατελύθησαν, καὶ ὑπὸ τὴν Περσῶν δυναστείαν ἐγένοντο. Ὁ μὲν οὖν προφήτης τοῦτο τοῖς θρήνοις τὸ τέλος ἐπέθηκεν " ἡμεῖς δὲ τὸν δεδωκότα στόμα ἀνθρώπῳ, καὶ διδάσκοντα ἄνθρωπον γνῶσιν ὑμνοῦμεν, ὅτι καὶ τοῦδε τοῦ προφήτου δήλην τὴν διάνοιαν, ὡς ἦν “Ὑ ἡμῖν ἐφικτὸν, πεποιήκαμεν, καὶ Β ταῖς ἄλλαις προφητικαῖς βίόλοις καὶ τήνδε τὴν ἑρμηνείαν, ὡς μηδὲ μίαν διὰ τὴν αὖτοῦ χάριν προφητείαν καταλιπεῖγ ἀνερμήγνεντον. Τοὺς δέ γε ἐντευξομένους παρακαλῶ, δέξατθαι μὲν τὰ εὖ καὶ καλῶς εἰρημένα εἰ δέ τι ἐλλείπει, συγγνῶναι. ΓΆνθρωποι γὰρ ὄντες, καὶ τῆς τελειότητος ἀποδέοντες, τὴν οἰκείαν εἰσηνέγχαμεν προθυμίαν, ὠφέλειάν πινα τοῖς φιλοθέοις καὶ φιλοπόνοις πορίξοντες, οὗς ἀντιδοῦναι παραγαλοῦμεν τῷ πόνῳ τῆς ἑρμηνείας τῆς προσευχῆς τὴν βοήθειαν " ἵν᾽ ὑπὸ ταύτης ἐρειδόμενοι τὸ λειπόμενον τῆς ζωῆς ἐξανύσωμεν, ἔργοις καὶ λόγοις καὶ λογισμοῖς τὸν Θεὸν καὶ Σωτῆρα καὶ Κύριον ἡμῶν θεραπεύοντες, μεθ᾽ οὗ τῷ Πατρὶ, σὺν τῷ παναγίῳ Πνεύματι, δόξα πρέπει, καὶ μεγαλοπρέ. πεια, νῦν καὶ ἀεὶ ὁδ, καὶ εἰς τοὺς αἰῶνας 5" τῶν ς αἰώνων. ᾿Αμήν.
cha'. Chaire kai dyyphraigou, thygater d "Idoumaias, hē katoikousa en gę̄ Ouzϑ᾽ - kai ga epi se epeleusetai 5, to potērion 5" tou Kyriou, kai pie- Ho tholēn autois "" kakōn ho prophētikos proeirēche logos " touto gar dēloi to, e« methysthēsę̄, kai apocheeis. » Kai ho thespesios "5 de Dadio peri autōn phēsi, e Mnēsthēti, Kyrie tōn huiōn ᾿Edōm, tēn hēmeran Hierousalēm᾽ tōn legontōn, Ekkenoute, echchenouïe, heōs M“ tōn themeliōn autēs. » Kai gar «delphoi ontes, kai A geitoneuontes, eirēneuein men ouk hethdoulonto, to de cha, ᾿Exelipen anomia sou, thygater Siōn" ou prosthēsei tou apoikisai se eti " epeskepsato anomian sou, thygater ᾿Edōm, apekalypsen epi ta asedēmata sou. Tę̄ men Siōn proēgoreuse ta chrēsta, tanantia de tę̄ Idoumaią - ep᾽ autēs “6 gar ephē tēn timōrian chōrēsein. ᾿Alēthes de kai to, e Ou prosthēsei tou apoichisai se eti.» Pantelōs gar hoi andrapodisantes chatelythēsan, kai hypo tēn Persōn dynasteian egenonto. Ho men oun prophētēs touto tois thrēnois to telos epethēken " hēmeis de ton dedōkota stoma anthrōpǭ, kai didaskonta anthrōpon gnōsin hymnoumen, hoti kai toude tou prophētou dēlēn tēn dianoian, hōs ēn “Hy hēmin ephikton, pepoiēkamen, kai B tais allais prophētikais biolois kai tēnde tēn hermēneian, hōs mēde mian dia tēn autou charin prophēteian katalipeig anermēgnenton. Tous de ge enteuxomenous parakalō, dexatthai men ta eu kai kalōs eirēmena ei de ti elleipei, syngnōnai. GAnthrōpoi gar ontes, kai tēs teleiotētos apodeontes, tēn oikeian eisēnenchamen prothymian, ōpheleian pina tois philotheois kai philoponois porixontes, hous antidounai paragaloumen tǭ ponǭ tēs hermēneias tēs proseuchēs tēn boētheian " hin᾽ hypo tautēs ereidomenoi to leipomenon tēs zōēs exanysōmen, ergois kai logois kai logismois ton Theon kai Sōtēra kai Kyrion hēmōn therapeuontes, meth᾽ hou tǭ Patri, syn tǭ panagiǭ Pneumati, doxa prepei, kai megalopre. peia, nyn kai aei hod, kai eis tous aiōnas 5" tōn s aiōnōn. ᾿Amēn.
21. "Rejoice and be glad, daughter of Idumaea, you who dwell in the land of Uz: the cup of the Lord will come upon you too, and you will drink …" … the prophetic word foretold for them a reversal of evils; this is what "you will be drunk and pour out" shows. And the inspired David says of them: "Remember, O Lord, the sons of Edom on the day of Jerusalem, who said, 'Empty it, empty it, down to its foundations.'" For though they were brothers and neighbours, they did not wish to live in peace, but … 22. "Your iniquity has come to an end, daughter of Zion; he will no longer carry you away into exile. He has visited your iniquity, daughter of Edom; he has uncovered your impieties." To Zion he foretold good things, and the opposite to Idumaea; for he said that the punishment would pass to her. True also is "he will no longer carry you away into exile": for those who enslaved them were utterly destroyed and came under the dominion of the Persians. The prophet, then, set this end to the Lamentations. And we sing the praise of him who gave man a mouth and teaches man knowledge, because we have made plain the meaning of this prophet too, as far as it was attainable for us, and have added this interpretation also to the other prophetic books, so as to leave, by his grace, not a single prophecy uninterpreted. Those who will read it I ask to accept what is well and rightly said, and to pardon anything that falls short. For being human and falling short of perfection, we have contributed our own zeal, to provide some benefit for those who love God and love labour; and we ask them to repay the labour of interpretation with the help of their prayer, so that, supported by it, we may complete what remains of our life serving our God and Saviour and Lord in deeds and words and thoughts; with whom to the Father, with the all-holy Spirit, belong glory and majesty, now and always, and to the ages of ages. Amen.