{"slug":"khazarzar-john-chrysostom-fragmenta-in-jeremiam","id":"greek:khazarzar:khazarzar-john-chrysostom-fragmenta-in-jeremiam","title":"Fragmenta in Jeremiam","title_source":"Fragmenta in Jeremiam","author":"John Chrysostom","genre":"commentary","date":null,"tradition":"greek","coverage":"not-located","coverage_claim":{"status":"not-located","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},"publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4.1-flash:floor","provider":"Baidu","generated":"2026-11-15T19:32:59Z","cost_usd":0.03098},"source":{"registry_id":"greek:khazarzar:khazarzar-john-chrysostom-fragmenta-in-jeremiam","work_id":"khazarzar-john-chrysostom-fragmenta-in-jeremiam","edition":"khazarzar","language":"","license":null,"url":null},"stats":{"passages":248,"english_words":74260,"coptic_letters":0,"source_letters":276923,"commentary_units":0,"commentary_kinds":0,"derived_notes":1,"ambiguities":0,"work_notes":0,"external_links":0,"timeline":0},"summary":{},"links":[],"checks":{"work":"khazarzar-john-chrysostom-fragmenta-in-jeremiam","status":"pass","blocking":[],"warnings":[],"stats":{"passages":248,"translated":248,"commentary_passages":0,"commentary_units":0,"english_words":74260,"source_letters":276870,"commentary_kinds":0},"model":"deepseek/deepseek-v4.1-flash:floor"},"work_notes":[],"derived_work_notes":[{"kind":"coverage","severity":"info","text":"No English translation could be identified: a language model asked twice could not name one, though it could not rule one out either. That is not proof that none exists — translations in dissertations, recent books and other modern languages are easily missed."},{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Greek; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: commentary in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 248 narrative."},{"kind":"scripture","severity":"info","text":"1 scriptural phrase match(es) noted: John 4:10."},{"kind":"source","severity":"info","text":"Source edition: khazarzar."}],"derived_structure":{"narrative":248},"term_index":[],"citations":{},"segments":[{"i":1,"ref":"p1","source":"ΤΟΥ ΑΓΙΟΥ ΙΩΑΝΝΟΥ ΑΡΧΙΕΠΙΣΚΟΠΟΥ ΚΩΝΣΤΑΝΤΙΝΟΥΠΟΛΕΩΣ ΤΟΥ ΧΡΥΣΟΣΤΟΜΟΥ ΕΞΗΓΗΣΕΩΣ ΕΙΣ ΤΟΝ ΙΕΡΕΜΙΑΝ ΠΡΟΦΗΤΗΝ ΤΑ ΣΩΖΟΜΕΝΑ.\n\nΛεκτέον τίς ἡ προφητεία καὶ πότε ἤρξατο, καὶ πότε πέπαυται, καὶ τίνος ἕνεκεν ἔληξεν· καὶ τί λαβεῖν ἔστιν ἐκ ταύτης ἐν τῷ βίῳ ὠφέλιμον. Προφητεία τοίνυν, τὸ λέγειν, ἢ καὶ τυπικῶς δεικνύναι τὰ προλαβόντα, καὶ ὄντα, καὶ ἐσόμενα. Λόγος γάρ ἐστιν, ἢ πρᾶγμα πρὶν γνωσθῆναι προαγορεύων τὰ πράγματα. Ἐπεὶ καὶ διὰ πράγματος πρᾶγμα σημαίνεται. Τύποι γὰρ ἦσαν τοῦ μέλλοντος ὁ ὄφις ὁ χαλκοῦς, ὁ ἀμνὸς ὁ ἐν Αἰγύπτῳ, Ἰσαὰκ προσαγόμενος. Προφητεία γὰρ ταῦτα, τὴν δὲ αἰτίαν οὐκ ἔχουσι, ὡς ἐπὶ τοῦ Ἐζεκιὴλ ἐκβαλλομένου διὰ τοῦ τοίχου ἴσ. καταβαλλομένου τοὺς τοίχους. Ἔχει γὰρ τὴν αἰτίαν. Δεῖ μέντοι τοὺς τύπους καὶ τοῖς τότε χρησίμους εἶναι ὡς ἐπὶ τοῦ ὄφεως, καὶ τοῦ ἀμνοῦ. Προλέγουσι δὲ οἱ προφῆται οὐκ ἐρωτώμενοι μόνον κατὰ τοὺς ἔξω, τὸ δὲ πλεῖστον ἀφ' ἑαυτῶν. Λέγονται γὰρ καὶ παρ' ἐκείνοις ὁμωνύμως προφῆται. Διὸ καὶ Παῦλός φησιν· Εἶπέ τις ἐξ αὐτῶν ἴδιος αὐτῶν προφήτης; Ἐκάλουν δὲ προφήτας καὶ τοὺς ἱερέας Αἰγύπτιοι. Καὶ καθόλου τῶν προφητειῶν, ἡ μέν ἐστι πνευματικὴ, ἡ δὲ διαβολικὴ, ἡ δὲ μέση τούτων φυσική τις ἢ τεχνικὴ, ἡ δὲ τετάρτη κοινὴ καὶ δημώδης. Τῆς μὲν οὖν πνευματικῆς προηγουμένως μὲν τοῖς ἁγίοις μέτεστι, δι' οἰκονομίαν δὲ καὶ τοῖς μὴ τοιούτοις, ὡς τῷ Ναβουχοδονόσωρ, καὶ Φαραὼ, καὶ Βαλαὰμ, καὶ Καϊάφα· τῆς δὲ διαβολικῆς τοῖς τούτου μόνον θεραπευταῖς·","english":"OF SAINT JOHN CHRYSOSTOM, ARCHBISHOP OF CONSTANTINOPLE, THE SURVIVING PORTIONS OF THE COMMENTARY ON THE PROPHET JEREMIAH.\n\nOne must state what prophecy is, and when it began, and when it ceased, and for whose sake it came to an end; and what benefit one may derive from it in life. Prophecy, then, is the speaking, or also the figurative showing, of things past, present, and to come. For it is a word, or a matter, that foretells events before they are known. Since indeed by a matter a matter is signified. For the bronze serpent, the lamb in Egypt, Isaac being led forth, were types of what was to come. For these are prophecy, but they do not have the cause, as in the case of Ezekiel being cast out through the wall, is. pulling down the walls. For it has the cause. It is necessary, however, that the types also be useful to those of that time, as in the case of the serpent and the lamb. But the prophets foretell not only when asked, like the outsiders, but for the most part of themselves. For among them too prophets are spoken of by the same name. Therefore Paul also says: One of them, their own prophet, said? But the Egyptians also called the priests prophets. And in general, of prophecies, one is spiritual, another diabolical, and another between these, a certain natural or technical one, and the fourth common and popular. Of the spiritual, then, primarily the saints partake, but by dispensation also those who are not such, as Nebuchadnezzar, and Pharaoh, and Balaam, and Caiaphas; of the diabolical, only those who serve him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":2,"ref":"p2","source":"αὐτοὶ γὰρ οἱ ἀλευρομάντεις, καὶ ἡ διὰ τῶν μορίων μαντευομένη Πυθία, καὶ ἡ διὰ τοῦ δρυὸς ἡ Δωδωνὶς ἱέρεια, καὶ ἡ διὰ σπλάγχνων, καὶ πτήσεως, καὶ κλαγγῶν, συμβόλων τε καὶ πταρμῶν, καὶ κλῃδόνων, καὶ βροντῆς, καὶ χειρῶν, μυῶν τε καὶ γαλῆς, καὶ τρυσμῶν καὶ ὤτων ἤχου, καὶ σώματος παλμῶν, καὶ χαλίκων, ῥάβδων τε καὶ φλοιῶν, διὰ νεκρῶν τε καὶ γαστρὸς, ὀνομάτων τε καὶ ἄστρων, καὶ φιαλῶν, μυρίων τε ὅσων τοιούτων. Ἡ γὰρ δι' ὀνείρων καὶ παρ' ἡμῖν διὰ κατοχῆς καὶ αὕτη. Ἡ δὲ πρόγνωσις αὐτοῖς, οὐ δι' ἀρετῆς ὡς ἡμῖν, ἀλλὰ διά τινος κακοτεχνίας· κἀκεῖνοι μὲν περὶ χρημάτων, καὶ νόσων, καὶ πολέμων μαντεύονται, μηδεμιᾶς ζητουμένης αὐτοῖς ἀρετῆς, ἢ κακίας· παρ' ἡμῖν δὲ διορθώσεως ἠθῶν ἕνεκα, καὶ τῆς ἐπὶ τὸ κρεῖττον μεταβολῆς. Κἀκεῖνα μὲν ἐκβῆναι δεῖ, ταῦτα δὲ οὐ πάντως. Τί γὰρ ὄφελος προῤῥήσεως ἐπ' ὠφελείᾳ ψυχῶν λεγομένης, ὅτε πάντως ἔσται τὰ θεσπιζόμενα, μηδεμίαν ἐκ τοῦ ἐφ' ἡμῖν μεταβολὴν ἐνδεχόμενα; Θεὸς γὰρ προλέγων, καὶ τὴν λύσιν ὑποτίθεται τῶν δεινῶν, εἰ μεταγνῶναι βουλοίμεθα. Τοῦτο γάρ ἐστι καὶ τῆς προφητείας τὸ κέρδος. Μὴ μεταβαλλομένων δὲ πάντως γίνεται. Ἐκεῖνοι δὲ κατὰ συμβεβηκὸς ἔν τισιν ἀληθεύσαντες, ἐν τοῖς πλείστοις διήμαρτον. Καὶ οἱ μὲν ὀργάνων δέονται, καὶ τόπων, καὶ καιρῶν, καὶ ἐπὶ χρήμασι λέγουσι· Θεὸς δὲ τούτων ἀπήλλακται. Τοιαύτη μὲν γὰρ ἥ τε θεία καὶ διαβολικὴ προφητεία. Φυσικὴ δὲ ἡ τῶν ἀλόγων· χελιδόνες γὰρ χελιδόνων, καὶ γεράνων γέρανοι, καὶ μύρμηκες ἐπιόντος χειμῶνος αἰσθάνονται, ἐχῖνοί τε καὶ ἀλκύονες, φύσει τοῦτο κτησάμενοι.","english":"For the flour-diviners themselves, and the Pythia who prophesies through the parts of victims, and the Dodonian priestess who prophesies through the oak, and the one through entrails, and through the flight and cries of birds, and through symbols and sneezes, and through omens and thunder, and through hands, and mice and weasels, and through mutterings and the ringing of ears, and through pulsations of the body, and through pebbles, rods and bark, and through the dead and through the belly, and through names and stars, and through bowls, and countless other such things. For the prophecy through dreams is also among us, through possession. But their foreknowledge is not through virtue, as ours is, but through some base trickery; and they give oracles about money, and diseases, and wars, with no virtue or vice being sought by them; but among us it is for the correction of morals and for change to the better. And those things must come to pass, but these not necessarily. For what profit is there in a foretelling spoken for the benefit of souls, when the things divinely decreed will certainly happen, admitting no change from what is in our power? For God, foretelling, also suggests the release from calamities, if we wish to repent. For this is also the gain of prophecy. But if they do not change, it certainly happens. And those men, having spoken truth in some things by coincidence, erred in most. And they need instruments, and places, and times, and they speak for money; but God is free of these. Such is both divine and diabolical prophecy. But natural prophecy is that of irrational creatures; for swallows sense the approach of winter from swallows, and cranes from cranes, and ants, and hedgehogs and kingfishers, having acquired this by nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":3,"ref":"p3","source":"Ἡ δὲ τεχνικὴ προφητεία παρὰ ἰατροῖς, καὶ συμβούλοις, καὶ κυβερνήταις· οἱ μὲν γὰρ ἀῤῥωστίας, οἱ δὲ λύσεις τούτων προλέγουσιν· οἱ δὲ πνευμάτων μεταβολὰς, οἱ δὲ τοῦ μέλλοντος συνέσει καταστοχάζονται. Ἔστι δὲ καὶ κοινὴ, καὶ δημώδης τοῦ μέλλοντος γνῶσις, οἷον ὅτι μετὰ τρεῖς μῆνας ὁ χειμών· πάντες\n\nγὰρ ἔχουσι τὰς ἐκ περιόδων προῤῥήσεις. Οὐδὲν οὖν μέγα καὶ πρόῤῥησιν ἔχειν καὶ γνῶσιν καὶ δαίμονας, ὅπου καὶ μύρμηκες ἔχουσι τὰς ἐκ περιόδων προῤῥήσεις, καὶ δεινοὶ τοῦ μέλλοντος ἄνθρωποι στοχασταί· ἀλλ' οὐχ ὡς πάντως ἢ πάντα εἰδέναι. Ἐπεὶ καὶ ὁ διάβολος προεφήτευσε τοῦ γινώσκειν καλὸν καὶ πονηρὸν, καὶ ἐγένετο. Καὶ πάλιν ὁ Βαλαὰμ προεῖπεν, ὅτι Πόρνας στῆσον, καὶ προδοθήσεται δι' αὐτῶν ὁ Ἰσραήλ· καὶ γέγονεν οὕτως. Τοῦτο δὲ στοχασμὸς, μᾶλλον δὲ προῤῥήσεις μηδὲν παράδοξον ἔχουσαι· καθάπερ ἐπὶ Χριστοῦ, τὸ κηρυχθῆναι τὸ Εὐαγγέλιον· τὸ, Οὐ μὴ μείνῃ λίθος ἐπὶ λίθον. Καὶ μετ' ὀλίγον· Τὸν μακάριον Ἱερεμίαν ὡς τῶν ἄλλων σαφέστερόν φασι δεῖν πρὸ τῶν ἄλλων ἀναγινώσκεσθαι. Καὶ οὐ θαυμαστὸν, εἰ τῶν προφητῶν οἱ μὲν ἀσαφεῖς, οἱ δὲ καὶ σαφέστεροι· ὅπου καὶ ἑνὸς τῆς θείας Γραφῆς, ἔσθ' ὅτε συγγράμματος, τὰ μὲν ἀσαφῆ, τὰ δὲ σαφῆ, καὶ τῶν ἑνὸς ἀνδρὸς συγγραμμάτων τὰ μὲν οὕτως, τὰ δὲ ἐκείνως, καθάπερ ἐν Ψαλμοῖς ἀποστόλων τε Ἐπιστολαῖς, καὶ ἐπὶ τῶν τοῦ Κυρίου ῥημάτων. Καθόλου γὰρ ἀσάφεια γίνεται ἢ διὰ τὴν φύσιν τῶν ὑποκειμένων, ξένων ὄντων πρὸς ἀκοὴν, ὡς ἐπὶ τῆς σκηνοποιίας, καὶ τῆς παρὰ Ἰεζεκιὴλ κατασκευῆς τοῦ ναοῦ· ἢ παρὰ τοὺς ἀκούοντας, ἢ ἀσυνέτως διακειμένους.","english":"But technical prophecy is found among doctors, counselors, and pilots; for the former foretell illnesses, the latter the resolutions of these; some foretell changes of winds, while others aim at the future by understanding. There is also a common and popular knowledge of the future, such as that after three months comes winter; for all have foretellings from cycles. So it is no great thing to have foretelling and knowledge, and even demons, since even ants have foretellings from cycles, and men are clever guessers of the future; but not so as to know all things absolutely. Since even the devil prophesied that to know good and evil was good, and it came to pass. And again Balaam foretold: Station harlots, and Israel shall be betrayed through them; and so it came to pass. But this is conjecture, or rather foretellings that contain nothing paradoxical; just as in the case of Christ, the preaching of the Gospel; and, Not one stone shall remain upon another. And shortly after: They say that the blessed Jeremiah must be read before the others, as being clearer than the others. And it is no wonder if some of the prophets are obscure and others clearer, since even in one book of divine Scripture, sometimes, some parts are obscure and some clear, and in the writings of one man some are thus and some otherwise, as in the Psalms and the Epistles of the apostles, and in the sayings of the Lord. For in general obscurity arises either from the nature of the subjects, being strange to the ear, as in the case of the tabernacle-making and the construction of the temple in Ezekiel; or from the hearers, being disposed without understanding.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":4,"ref":"p4","source":"Διόπερ ὁ Χριστὸς τὰς παραβολὰς ὡς ἐπίτηδες ἀσαφῶς εἰρημένας. Καὶ μετ' ὀλίγον. Γίνεται δὲ πάλιν ἀσάφεια καὶ παρὰ τὴν τοῦ λέγοντος ἰδιότητα, ἐπιῤῥεπῶς ἔχοντος πρὸς τὴν τοιάνδε ἀπαγγελίαν. Καὶ ἐπὶ τῶν προφητῶν τὸ Πνεῦμα τὰ νοήματα μόνον ἔλεγεν, ἀλλ' οὐχὶ καὶ τὰ ῥήματα· αὐτοὶ δὲ λοιπὸν ἔφραζον ἰδιωτικῶς. Οὐ γὰρ ὡς ἀκινήτοις ἐκέχρητο, καθάπερ ἡ τῶν δαιμόνων ἐπίπνοια· τὰ δὲ λεχθέντα γινώσκειν ἠβούλετο, καὶ μετὰ τῆς οἰκείας γνώμης ἅπαντα λέγειν· Οὐ πρᾶγμα ποιήσει Κύριος, ἐὰν μὴ ἀποκαλύψῃ τοῖς δούλοις αὐτοῦ τοῖς προφήταις.\n\nΚΕΦΑΛΑΙΟΝ ΠΡΩΤΟΝ.\n\nἹερεμίας ὁ τοῦ Χελκίου ἐκ τῶν ἱερέων. Ἐκ τῆς εἰς τὸν προφήτην Ἱερεμίαν ἑρμηνείας. Τὸν μὲν χρόνον, καθ' ὃν προεφήτευσεν ὁ μακάριος προφήτης Ἱερεμίας, καὶ ἀπὸ ποίου βασιλέως ἤρξατο, καὶ εἰς ποῖον προφητεύων ἐτελεύτησε, σαφῶς ἐν τοῖς προοιμίοις τοῦ προφήτου ἔστι μαθεῖν. Πᾶσαν δὲ τὴν προφητείαν κατὰ τῶν δύο ποιεῖται φυλῶν, ἤδη τῶν δέκα αἰχμαλώτων γενομένων ὑπὸ τοῦ Ἀσσυρίου. Ποικίλην δέ τινα τὴν προφητείαν ἔστιν ἰδεῖν· τοῦτο μὲν γὰρ ἀπὸ τῶν παραδειγμάτων αὐτοὺς ἐλέγχει, ὡς ὅταν λέγῃ· Ἴδε τὰς ὁδούς σου ἐν τῷ πολυανδρίῳ· τοῦτο δὲ ἀπό τινων παρ' αὐτοῦ τοῦ προφήτου γενομένων, ὡς ὅταν λαμβάνῃ τὸ περίζωμα, καὶ τὰ ἀκόλουθα ποιῇ, καὶ τὸν βίκον, ὃν ἔκλασε κατὰ πρόσωπον τοῦ λαοῦ, μήνυμα τῆς ἀπωλείας τοῦ πλήθους, καὶ τοὺς κλοιοὺς οὓς περιέθετο. Πολλὴν δέ τινα δυσχέρειαν ἐν τοῖς χρόνοις τοῖς αὐτοῦ ἔσχε, πάντων ἤδη εἰς ἀσέβειαν ἐκκλινάντων, καὶ ἱερέων ἀνθισταμένων, οἷος ἦν ὁ Σοφονίας, καθ' οὗ καὶ φαίνεται λέγων, καί τινων τῶν ἐν τέλει ὄντων·","english":"Therefore Christ spoke the parables deliberately in an unclear manner. And shortly after. Unclearness also arises again from the peculiarity of the speaker, who has a propensity toward this or that manner of declaration. And among the prophets the Spirit spoke only the thoughts, but not also the words; thereafter they themselves expressed them in their own common way. For he did not use them as motionless instruments, as the inspiration of demons does; but he wished them to know what was said, and to speak all things with their own understanding: The Lord will do nothing unless he reveals it to his servants the prophets.\n\nCHAPTER ONE.\n\nJeremiah the son of Hilkiah, from the priests. From the interpretation of the prophet Jeremiah. The time in which the blessed prophet Jeremiah prophesied, and from which king he began, and to which one he prophesied until he died, can be clearly learned in the prologue of the prophet. He makes his whole prophecy against the two tribes, since the ten had already been taken captive by the Assyrian. One can see that the prophecy is of a varied kind: for at one time he convicts them from examples, as when he says: See your ways in the burial place; at another from certain things done by the prophet himself, as when he takes the loincloth and does the things that follow, and the jar which he broke before the face of the people, a sign of the destruction of the multitude, and the yokes which he put around himself. He had much difficulty in his times, since all had already turned aside to impiety, and priests were opposing him, such as Zephaniah was, against whom he is evidently speaking, and certain of those in authority.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":5,"ref":"p5","source":"καὶ πάλιν πρὸς τὸν Πασχὼρ ἀποτεινόμενος, καὶ βασιλέων ἥκιστα δεχομένων τὴν παραίνεσιν. Ποιεῖται δὲ τὸν ἔλεγχον οὐκ ἀπὸ τῶν πραγμάτων μόνον, τὰς ἀσεβείας λέγων σαφῶς· ἀλλὰ καὶ ἀπό τινων εὐπειθῶν ἀνδρῶν υἱῶν Ἰωναδὰβ, υἱοῦ Ῥηχὰβ, ὧν κατὰ σύγκρισιν δείκνυσι παρανόμους τοὺς Ἰουδαίους. Διὰ τοῦτο καὶ τὰ χείριστα φαίνεται πεπονθὼς, τοῦτο μὲν ὕποπτος ἐπὶ τῆς προδοσίας γινόμενος, τοῦτο δὲ ἐν δεσμωτηρίῳ κατακλειόμενος, τοῦτο δὲ ἐν λάκκῳ βορβόρου βαλλόμενος. Ταύτης ἕνεκεν τῆς αἰτίας εὐθὺς ἐν ἀρχῇ ὑπισχνεῖται αὐτῷ ὁ Θεὸς παρέξειν τὴν ἰσχύν· προλέγων μὲν αὐτῷ τὰ δεινὰ, ἐπαμύνειν δὲ ἐπαγγελλόμενος. Λέγει καὶ κατὰ τῶν ἐθνῶν, πρὸς ὠφέλειαν οὐ μόνον Ἑβραίων,\n\nἀλλὰ καὶ αὐτῶν ἐκείνων καθ' ὧν λέγει, ἵνα ὁρῶντες τὴν ἔκβασιν πείθοιντο, ὁ Δεσπότης ἁπάντων ἐστὶν ὁ Θεός. Προφητεύει δὲ καὶ τὴν ἀνάκλησιν τοῦ λαοῦ, καὶ ἀριθμὸν ἐτῶν τῆς αἰχμαλωσίας τίθησι. Τέλος δὲ καὶ Θρήνους ποιεῖται, καὶ παραίνεσιν δι' ἐπιστολῆς τίθησι πρὸς τοὺς ἐν τῇ ἀποικίᾳ τυγχάνοντας· ἐν ᾗ ἐλέγχει καὶ τῶν εἰδώλων τὸ μάταιον, καὶ Δεσπότην τῶν ἁπάντων δεικνύει τὸν Θεόν. Τὸ ῥῆμα τοῦ Θεοῦ ὃ ἐγένετο ἐπὶ Ἱερεμίαν. Τὸ μὲν ὄνομα Ἱερεμίας, ὡς καὶ ἡ Βίβλος φησὶ, τὴν δὲ φυλὴν Λευΐτης, τὴν δὲ πατρίδα Ἀναθωθίτης, τὴν δὲ χώραν ἐν Βενιαμεὶμ κατῴκει, ἐκ τοῦ ἱερατικοῦ γένους. Ἐκ τῶν ἱερέων. Τοῦ δικαίου καὶ θαυμαστοῦ. Ἐπεὶ καὶ ἄλλοι τὴν ἀρχὴν ἐκεῖθεν ἔλαβον, ἐπὶ δικαίων τὰς προφητείας ἐποιοῦντο. Ὅρα· καὶ προειδὼς ὁ Θεὸς μηδὲν ὠφελουμένους αὐτοὺς, τοὺς προφήτας ἔπεμπεν· οὐ μικρὸν γὰρ ἐκ τούτου καρπούμεθα. Ἵνα γὰρ μὴ λέγοι τις· Καὶ τί τὸ ὄφελος;","english":"And again, addressing Pashhur, and kings least of all receiving the admonition. He makes the rebuke not only from the facts, stating the impieties clearly, but also from certain obedient men, the sons of Jonadab, son of Rechab, by comparison with whom he shows the Jews to be lawless. For this reason he also appears to have suffered the worst things—at one time becoming suspect in regard to the betrayal, at another being shut up in prison, at another being cast into a pit of mire. For this cause, at the very beginning God promises to give him strength, foretelling the terrible things to him while promising to defend him. He speaks also against the nations, for the benefit not only of the Hebrews, but also of those very ones against whom he speaks, so that seeing the outcome they might be persuaded that the God of all is Master. He prophesies also the recall of the people, and sets down the number of years of the captivity. Finally he also composes Lamentations, and sets down an admonition by letter to those who are in the colony, in which he also refutes the vanity of idols and shows God to be Master of all. The word of God which came to Jeremiah. The name Jeremiah, as the Book also says, was of the tribe of Levi, of the fatherland of Anathoth, and he dwelt in the country in Benjamin, from the priestly race. From the priests. Of the righteous and wonderful man. Since others also took their beginning from there, they made the prophecies in the time of righteous men. Observe: God, foreknowing that they would be helped in nothing, sent the prophets; for we reap no small fruit from this. For lest someone say, And what is the benefit?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":6,"ref":"p6","source":"ὡσανεὶ καὶ ἰατρῷ προειδότι τὸν θάνατον τοῦ ἀνθρώπου, μέμφοιτό τις παραμένοντι μέχρις ἐσχάτης ἀναπνοῆς· οὐ γὰρ ἐνέλιπε πάντα παραινῶν καὶ συμβουλεύων. Ἀλλὰ τίνος ἕνεκεν ἐπὶ τοῦ δικαίου καὶ εὐσεβοῦς ταῦτα ἔπασχον; ὅτι τῆς ἁμαρτίας ἐτίννυον δίκην τῶν Μανασσῇ πεπραγμένων ἐν τεσσαράκοντα ἔτεσιν. Τὸ ῥῆμα τοῦ Θεοῦ. Τοῦτό ἐστι προγραφὴ τοῦ βιβλίου· μηνύει δὲ, τίνος παῖς, ὅτι Χελκίου· καὶ ποίας ἀξίας, ὅτι ἱερεὺς, καὶ ποῦ κατοικῶν, ὅτι ἐν Ἀναθὼθ, καὶ ποίας φυλῆς, ὅτι ἐκ τῆς Βενιαμίν. Ῥῆσις δὲ, καὶ λόγος, καὶ ὅρασις, καὶ λῆμμα ταυτόν ἐστι. Ῥῆμα δὲ ἐγένετο οὐ διὰ φωνῆς, ἀλλ' ὅτι σαφέστερον λέγουσα ὅρασις, ὡς ὁράματος γεγονότος. Τί βούλεται τὸ ῥῆμα τοῦτο; Τί κατασκευάζει; Ὁ δῆμος φονῶν ἦν. Ἡσαΐας πρισθεὶς ἦν, ἐλαθεὶς Ἀμὼς, Ζαχαρίας καταχωσθείς· ἐγγυμναζόμενοι τοῖς αἵμασι τοῖς προφητικοῖς, καθάπερ κύνες αἱμάτων γευόμενοι, λοιπὸν τῆς τοιαύτης ἐδίψων τροφῆς· εἰς θυμοὺς ἑαυτοὺς μεταβάλλοντες, οὔπω οὐκ ἀπέστησαν. Ἔδει πολλοῦ τῷ προφήτῃ καὶ μεγάλου φρονήματος εἰς τοιοῦτον ἐμπηδῶντι δῆμον. Ὡς ἐγενήθη λόγος Θεοῦ. Καὶ τοῦτο τῆς προγραφῆς. Μηνύει δὲ καὶ ἐπὶ ποίου βασιλέως ἤρξατο τῆς προφητείας, καὶ κατὰ ποῖον καιρόν. Ἐπειδὴ γὰρ δίκαιος ἦν Ἰωσίας, καὶ ὀρθὴν εἶχε τὴν γνώμην περὶ τὴν εὐσέβειαν, οὐκ ἠδύνατο δὲ ἀφ' ἑαυτοῦ γνῶναι τὸ καλὸν πάντων εἰς ἀσέβειαν ἐκκλινόντων τῶν αὐτοῦ προγόνων, καὶ μάλιστα κομιδῇ νέος παραχθεὶς τὴν βασιλείαν·","english":"Just as one might blame a physician who foreknows a man's death for remaining until his last breath—for he did not cease exhorting and advising him in every way. But for what reason did they suffer these things at the hands of the righteous and pious man? Because they were paying the penalty for the sin of the deeds of Manasseh during forty years. The word of God. This is the superscription of the book; and it makes known whose son he is—that he is of Hilkiah; and of what worth—that he is a priest; and where he dwells—that he is in Anathoth; and of what tribe—that he is of Benjamin. And \"utterance\" and \"word\" and \"vision\" and \"oracle\" are the same thing. And the word came to be, not through a voice, but because the vision speaks more clearly, as a vision having come to pass. What does this word mean? What does it establish? The people were murderers. Isaiah had been sawn asunder, Amos done away with, Zechariah buried alive; training themselves in prophetic blood, like dogs that have tasted blood, thereafter they thirsted for such food; transforming themselves into fits of rage, they did not yet desist. The prophet needed great and mighty resolve when leaping into such a people. As the word of God came to be. And this too belongs to the superscription. And it makes known under which king he began his prophecy, and at what time. For since Josiah was righteous and held a right mind concerning piety, but could not by himself know the good—all his forefathers having turned aside to impiety, and especially since he had been brought to the kingdom while still very young—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":7,"ref":"p7","source":"ἀπὸ τρισκαιδεκάτου ἔτους τῆς βασιλείας αὐτοῦ ᾠκονόμησεν ὁ Θεὸς προφητεύειν τὸν Ἱερεμίαν, ἵνα ἐκ τῶν ἐλέγχων τοῦ προφήτου τὴν περὶ τὸ καλὸν σπουδὴν δείξῃ ἑαυτοῦ ὁ βασιλεύς. Οὐ διεληλυθότων γοῦν πέντε ἐνιαυτῶν περιττὴν τοῦ ναοῦ σπουδὴν ἔσχεν. Καὶ ἐγένετο ἐν ταῖς ἡμέραις Ἰωακὶμ υἱοῦ Ἰωσία. Καὶ τοῦτο τῆς προγραφῆς. Μηνύει δὲ τοὺς βασιλεῖς, ἐν οἷς προεφήτευσε. Τὸ δέ· Καὶ ἐγένετο ἐν ταῖς ἡμέραις Ἰωακεὶμ υἱοῦ Ἰωσίου, μηνύει, ὅτι ἐδείχθη μὲν προφήτης, καὶ πνευματικῆς ἠξιώθη χάριτος ἐπὶ τοῦ Ἰωσίου. Τοὺς δὲ πάντας τούτους λόγους ἀπὸ Ἰωακεὶμ ἀρξάμενος ἐποιήσατο. Τότε γὰρ μάλιστα ἐδέοντο παραινέσεως. Εἰ γὰρ τὸν χρόνον μόνον, καθ' ὃν ἤρξατο προφητεύειν, σημᾶναι ἐβούλετο, ἤρκει τοῦ Ἰωσίου ἡ μνήμη· εἰ δὲ καὶ τοὺς λοιποὺς εἰπεῖν ἠθέλησεν, ἐφ' ὧν προεφήτευσεν, ἔδει καὶ τοὺς ὑπολειφθέντας θεῖναι. Ὥστε δῆλον ὡς τοῦτο μηνύει, ὡς ἤρξατο μὲν ἐπὶ Ἰωσίου, οὐ πολλῶν δὲ λόγων, οὐδὲ σφοδρῶν ἐδεήθη τὸ τηνικαῦτα, τοῦ τε κρατοῦντος ὄντος εὐσεβοῦς, καὶ τοῦ πλήθους ἑπομένου τῷ βασιλεῖ. Καὶ ἐγένετο λόγος Κυρίου πρὸς αὐτὸν λέγων. Αὕτη μὲν ἡ ἀρχὴ τοῦ βιβλίου, οὐχ αὕτη δὲ τῆς προφητείας ἡ ἀρχή. Ἐπειδὴ γὰρ ἅπαντες ἐξώκειλαν εἰς ἀσέβειαν, καὶ προφῆται λοιπὸν οὐκ ἦσαν· ἠβούλετο δὲ τὸν δίκαιον ἀποστεῖλαι ἐπὶ τὸ τοῖς οἰκείοις λόγοις μεταβαλεῖν τοῦ λαοῦ τὴν περὶ τὴν ἀσέβειαν σπουδήν. Πρὸ τοῦ σε ἐξελθεῖν. Οὕτω καὶ Παῦλος· Ὁ ἀφορίσας με ἐκ κοιλίας μητρός μου, ἵνα· εὐαγγελίζωμαι αὐτὸν ἐν τοῖς ἔθνεσι. –Καὶ μετ' ὀλίγα· Ἐγὼ ὁ πλάσας σε ἐκ κοιλίας. Οὐ τῆς φύσεως τὸ ἔργον ἐστὶν, οὐ τῶν","english":"From the thirteenth year of his reign, God arranged for Jeremiah to prophesy, so that the king might demonstrate his own zeal for the good by the prophet's reproofs. At any rate, when five years had not yet passed, he had a superfluous zeal for the temple. And it came to pass in the days of Jehoiakim son of Josiah. And this too belongs to the superscription. He indicates the kings during whose reigns he prophesied. But the phrase, And it came to pass in the days of Jehoiakim son of Josiah, indicates that he was shown to be a prophet and was deemed worthy of spiritual grace in the time of Josiah. But he delivered all these words beginning from Jehoiakim. For then especially they needed exhortation. For if he wished to signify only the time at which he began to prophesy, the mention of Josiah would have sufficed; but if he wished also to name the rest, during whose reigns he prophesied, he ought also to have set down those who remained. So it is clear that this is what he indicates: that he began in the time of Josiah, but at that time he did not require many words or vehement ones, since the ruler was pious and the multitude followed the king. And the word of the Lord came to him, saying. This is the beginning of the book, but not the beginning of the prophecy. For since all had lapsed into impiety, and there were no longer prophets, he wished to send the righteous man to change the people's zeal for impiety by his own words. Before you came forth. So too Paul: He who set me apart from my mother's womb, that I might preach him among the Gentiles. And shortly after: I who formed you from the womb. It is not the work of nature, nor of","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":8,"ref":"p8","source":"ὠδίνων· Ἐγὼ πάντων αἴτιος. Ὥστε δικαίως ἂν ὑπακούσῃς ἐμοὶ, καὶ τῷ εἶναι παρασχόντι. Οὐ πρῶτον, ἡγίακά σε, ἀλλὰ πρῶτον, ἐπίσταμαί σε, καὶ τότε ἡγίακά σε. Ἐνταῦθα πρόγνωσιν ἔδειξεν. μετὰ τὴν πρόγνωσιν, τότε τὸν ὅρον. Ἐπειδὴ ἔγνων σε, ἡγίακά σε. Διὰ τοῦτο ὁ Ἀπόστολος λέγει· Οὓς προέγνω, καὶ προώρισεν. Οὐκ εἶπε πρῶτον, προώρισεν· ἀλλὰ, προέγνω, καὶ τότε, προώρισεν. Προφήτην εἰς ἔθνη τέθεικά σε. Εἰ γὰρ καὶ μὴ ἐξῆλθε τὴν Ἱερουσαλὴμ, ἀλλὰ πολλὰ περὶ τῶν ἐθνῶν προεφήτευσεν. Οὐχ ἁπλῶς αὐτὸν πέμπει· ᾔδει γὰρ ὡς ἡ τοῦ καιροῦ δυσχέρεια ὀκνηρότερον αὐτὸν περὶ τὸ πρᾶγμα ποιήσει. Λέγει τοίνυν ῥήματα, ἀφ' ὧν προτρέπεσθαι αὐτὸν ἠδύνατο· Πρὸ τοίνυν τῆς γενέσεως ᾠκειωσάμην σε· Τοῦτο γὰρ τὸ, ἐπίσταμαι. Καὶ διαπλασθέντα ἀφώρισα. Εἶτα ἐπειδὴ ἔστιν ἀφορισθῆναι, καὶ εἰς ἱερατείας, καὶ εἰς ἄλλας τινὰς ὑπηρεσίας, δεικνὺς τοῦ ἀφορισμοῦ τὸ εἶδος, Εἰς τοῦτό σε, φησὶν, ἀφώρισα, ὥστε προφητεῦσαι τῷ λαῷ. Ἔθνη γὰρ τὰς φυλὰς λέγει. Διὸ ὁ μὲν παραιτεῖται, ὡς οὐκ ἀξιόπιστος ὢν πρὸς τοσούτους διαλέγεσθαι, καὶ μάλιστα πρὸς βασιλέας. Θεὸς δὲ θαῤῥύνει. Νεώτερος ἐγώ εἰμι. Ὅρα τὸ ἄτυφον τῶν δικαίων, πῶς τὰ οἰκεῖα ἐλαττώματα ἀνάγραπτα ἀνατιθέασι. Τίς οὐκ ἂν ἐρυθριάσειεν τοῦτο γραφῇ παραδοῦναι; Ἀλλὰ καθαροὶ δόξης ἦσαν, καὶ φιλοτιμίας· καὶ εἴ τι εἶπον, καὶ εἴ τι ἤκουσαν, τοῦτο μετὰ πάσης ἀληθείας τεθείκασι. Καὶ πάλιν· Ἰδοὺ οὐκ ἐπίσταμαι λαλεῖν, ὁ προφήτης φησίν· ἵνα ὅταν ἴδῃς αὐτὸν ῥητορεύοντα, καὶ πρὸς τούτους ἀποτείνοντα λόγους, μὴ τῆς ἐκείνου δυνάμεως νομίσῃς εἶναι τὰ ῥήματα.","english":"of travail. I am the cause of all things. So you would rightly obey me, and the one who gave you existence. Not first, I sanctified you, but first, I know you, and then I sanctified you. Here he showed foreknowledge. After the foreknowledge, then the decree. Because I knew you, I sanctified you. Therefore the Apostle says: Whom he foreknew, he also predestined. He did not say first, he predestined; but, he foreknew, and then, he predestined. I have appointed you a prophet to the nations. For even if he did not go out to Jerusalem, yet he prophesied many things about the nations. He does not send him without reason; for he knew that the difficulty of the time would make him more hesitant about the matter. He speaks, then, words by which he could encourage him: Before your birth, then, I made you my own; for this is the meaning of I know. And when you were formed, I set you apart. Then, since it is possible to be set apart for priesthoods and for certain other services, showing the kind of setting apart, he says, I set you apart for this, to prophesy to the people. For he calls the tribes nations. Therefore he declines, as being not trustworthy to speak to so many, and especially to kings. But God emboldens him. I am too young. Observe the freedom from vanity of the righteous, how they set down their own defects in writing. Who would not blush to hand this over to writing? But they were pure of reputation and ambition; and whatever they said, and whatever they heard, they have set down with all truth. And again: Behold, I do not know how to speak, says the prophet; so that when you see him speaking eloquently, and directing his words to these, you may not think the words are from his own power.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":9,"ref":"p9","source":"Προλαβὼν γὰρ ὡμολόγησεν, ὅτι Οὔτε λαλεῖν ἐπίσταμαι. Ὁ ὤν. Ἐπέγνω τὸν προσδιαλεγόμενον. Οὗ δὴ χάριν αὐτὸν ἀπὸ τῆς προτέρας ὀνομάζει προσηγορίας. Ἐρομένου γάρ ποτε Μωϋσέως, καὶ τὸ θεῖον ὄνομα μαθεῖν ἐθελήσαντος, εἶπεν ὁ Δεσπότης· Ἐγώ εἰμι ὁ ὤν. Μιμεῖται δὲ καὶ τὴν Μωϋσέως εὐλάβειαν, οὐκ ἀξιόχρεων εἰς τὴν προφητείαν εἶναι τὴν νεότητα λέγων. Ἀλλ' ὁ Δεσπότης αὐτῷ παρεγγυᾷ, μὴ προβάλλεσθαι εἰς παραίτησιν τὴν νεότητα, ἀλλὰ δράσαι τὸ κελευσθὲν, ἐξελαύνει δὲ αὐτοῦ καὶ τὸ δέος. Μὴ λέγε, ὅτι Νεώτερός εἰμι. Ὅταν γὰρ ὁ Θεὸς ἐπιτάττῃ, ὁ τῆς φύσεως Δεσπότης, καὶ ἡλικία, καὶ ἀγλωττία, καὶ πάντα ὑπεξίσταται τὰ πάθη. Ἐγὼ κελεύω, καὶ νεότητα προβάλλῃ; Μὴ σκήπτου, μηδὲ προφασίζου, φησίν. Μὴ φοβηθῇς. Ἐγὼ ἐντέλλομαι, καὶ σὺ φοβῇ; Ὅρα τὰ ἐκκλησιαστικὰ προανατυπούμενα. Ἰδοὺ ἐγὼ ὑμᾶς ἀποστέλλω ὡς πρόβατα ἐν μέσῳ λύκων. Καὶ οὐκ εἶπον· Ποῦ πέμπεις; Εἶδες τὸ μέσον τῶν προφητῶν, καὶ τῶν ἀποστόλων; Ὅτι μετὰ σοῦ ἐγώ εἰμι, τοῦ ἐξαιρεῖσθαί σε. Οὐκ ἄρα τοῦτο δείκνυσι τὸ, εἶναι μεθ' ἡμῶν τὸν Θεὸν, τὸ ἐξαιρεῖσθαι ἡμᾶς αὐτόν. Εἰ γὰρ τοῦτο ἦν, οὐκ ἂν προσέθηκεν· τοῦ ἐξαιρεῖσθαί σε. Ὥστε καὶ μὴ ἐξαιρούμενος, μεθ' ἡμῶν ἐστιν. Ἐπεὶ καὶ μετὰ τῶν μαρτύρων ἐστὶν οὐκ ἐξαιρούμενος αὐτούς· καὶ μετὰ δικαίων ἐστὶ, συγχωρῶν αὐτοὺς ἀθλεῖν, καὶ μετὰ τοῦ Ἰὼβ ἦν, ὅτε αὐτὸν ὁ διάβολος ἐπολέμει. Ἀλλ' οὐκ ἀπὸ τοῦ, Ἔσομαι μετὰ σοῦ, ἀλλὰ τοῦ ἐξαιρεῖσθαί σε, ἔχεις ὅπλον ἄμαχον, καὶ ἀκαταγώνιστον συμμαχίαν. Μὴ φοβηθῇς. Τίς γὰρ ἐπὶ τῆς πέτρας ἑστὼς, ῥανίδα δέδοικεν ὑδάτων; τίς τὸν βασιλέα ἔχων ἑστῶτα μεθ' ἑαυτοῦ, φοβεῖται καὶ τρέμει;","english":"For he anticipated and confessed, saying, I do not know how to speak. The One who is. He knew the one speaking to him. For this very reason he names him from the earlier title. For when Moses once asked and wished to learn the divine name, the Master said: I am the One who is. He also imitates Moses' reverence, saying that youth is not sufficient for prophecy. But the Master instructs him not to put forward youth as an excuse, but to do what was commanded, and he drives out his fear as well. Do not say, I am too young. For when God commands, the Master of nature, both age and speechlessness and all passions give way. I command, and do you put forward youth? Do not make excuses, nor offer pretexts, he says. Do not be afraid. I command, and are you afraid? See the things of the Church prefigured. Behold, I send you out as sheep in the midst of wolves. And I did not say: Where are you sending me? Did you see the middle of the prophets and the apostles? That I am with you, to deliver you. Therefore this does not show that God is with us, namely that he delivers us. For if this were so, he would not have added: to deliver you. So that even when not delivering, he is with us. Since he is also with the martyrs without delivering them; and he is with the righteous, allowing them to struggle, and he was with Job when the devil warred against him. But not from I will be with you, but from to deliver you, you have an invincible weapon and an unconquerable alliance. Do not be afraid. For who, standing on a rock, fears a drop of water? Who, having the king standing with him, fears and trembles?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":10,"ref":"p10","source":"Καὶ ἐξέτεινε τὴν χεῖρα αὐτοῦ. Ταύτης τῆς αἰσθητῆς εἰκόνος ἐδέετο ὁ προφήτης, ἐπεὶ καὶ ὁ Χριστὸς τοῦτο ἐποίει· Ἐνεφύσησεν αὐτοῖς, καίτοι οὐκ ἐδεῖτο τοῦ ἐμφυσήματος· ἀλλ' ὑπὲρ πληροφορίας αἱ σωματικαὶ γίνονται εἰκόνες. Ἰδοὺ καθέστηκά σε σήμερον. Καὶ μὴν ἄνω ἔλεγεν, Πρὶν ἤ σε ἐξελθεῖν ἐκ μήτρας ἡγίακά σε. Πῶς οὖν ἐνταῦθα, σήμερον, λέγει; Ἐκεῖνο τῇ προγνώσει, τοῦτο τῇ ἐνεργείᾳ. Ἐκριζοῦν. Τοῦτο γεωργίας εἶδος ἄριστον, ὀρύσσειν τὰς ἀκάνθας. Ἃ μέλει προφητεύειν, συντόμως ἔφη. Ἐκριζοῦν, τὸ τῆς πόλεως ἐξιέναι· κατασκάπτειν, τουτέστι τοῦ ναοῦ τὴν καταστροφήν· καὶ ἀπολύειν, τοῦ πλήθους τὴν σφαγήν· καὶ καταλύειν, τῶν οἰκείων τὴν ἀπώλειαν· καὶ ἀνοικοδομεῖν, τὴν\n\nἀνάκλησιν· καὶ μεταφυτεύειν, τὸ μετὰ τὴν ἐπάνοδον ἀσφαλῶς ἐπὶ τῆς γῆς κατοικεῖν. Καὶ ἐγένετο λόγος Κυρίου. Τοῦ Χρυσοστόμου, ἄλλ. Ὀλυμπιοδώρου. Ταῦτα ἐκ διαλείμματος, ὅταν εἴπῃ· Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· οὐ γὰρ ἐφεξῆς, ἀλλ' ἐδίδου συνιδεῖν τὰ λεγόμενα. Βακτηρίαν καρυΐνην. Τὸ γὰρ ξύλον τοῦτο στεῤῥὸν, καὶ βαρὺ, καὶ πληκτικόν. Τίνος ἕνεκεν ταῦτα ἔβλεπον; Ὅτι τὰ πράγματα καὶ αἱ ὄψεις ἐναργέστεραι ἦσαν, καὶ μᾶλλον ἔπληττον τὸν ἀκροατήν. Ἡ γὰρ ῥάβδος πληγῆς ἐστι σύμβολον. Προτρεψάμενος αὐτὸν ἐπὶ τὴν προφητείαν, καὶ διὰ τῆς ὀπτασίας μᾶλλον δυσωπεῖ. Τὸ δὲ καρυΐνην, ἀμυγδαλίνην τινὲς ἡρμήνευσαν. Ὁ δὲ Ἑβραῖος οὕτως ἔχει· Βακτηρίαν ἐγρηγορυῖαν ἐγὼ ὁρῶ. Ἡ γὰρ ἐγρήγορσις καὶ τὸ ἀμύγδαλον διὰ τῶν αὐτῶν ἐν τῷ Ἑβραϊκῷ προφέρεται ῥημάτων. Ἐπάγει γοῦν· Καὶ εἶπε Κυρίος πρός με, Καλῶς ἑώρακας·","english":"And he stretched out his hand. The prophet needed this perceptible image, since Christ also did this: He breathed on them, although he did not need the breathing; but bodily images occur for the sake of assurance. Behold, I have set you today. And yet above he said, Before you came forth from the womb I sanctified you. How then does he say here, today? That was by foreknowledge, this by operation. To root out. This is the best kind of farming, to dig out the thorns. What he intends to prophesy, he stated briefly. To root out, that is, to depart from the city; to tear down, that is, the destruction of the temple; and to release, the slaughter of the multitude; and to destroy, the loss of their own people; and to rebuild, the\n\nrecall; and to transplant, to dwell safely on the land after the return. And the word of the Lord came. Of Chrysostom, otherwise of Olympiodorus. These things after an interval, when he says: And the word of the Lord came to me, saying; for it was not in sequence, but he was giving insight into what was said. A rod of walnut. For this wood is hard, and heavy, and striking. For what reason did I see these things? Because the matters and the visions were clearer, and struck the hearer more. For the rod is a symbol of a blow. Having urged him to prophecy, he shames him more through the vision. But some interpreted walnut as almond. The Hebrew has it thus: I see a watching rod. For watching and almond are pronounced by the same words in Hebrew. At any rate he adds: And the Lord said to me, You have seen well.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":11,"ref":"p11","source":"τουτέστιν, Οὐκ ἔτι αὐτοῖς μακροθυμῶ, ἀλλ' ἐπάγω τὴν ψῆφον. Ἔλαβε δὲ ἐκ μεταφορᾶς τῶν παρατηρούντων τοὺς ἁμαρτάνοντας, ἐπ' αὐτοφώρῳ αὐτοὺς εὑρισκόντων. Τινὲς καρυΐνην ἔφασαν, διὰ τὸ ἰσχυρὸν τῆς τιμωρίας, ἑωρᾶσθαι. Ὅτι μὲν οὖν τιμωρεῖται αὐτοὺς, ἐμήνυσε διὰ τούτων· τίνα δὲ τὸν τρόπον, ἐπάγει· Διότι ἰδοὺ ἐγὼ ἐγρήγορα. Ἐπειδὴ καὶ ὁ ὕπνος ἐπὶ Θεοῦ, μακροθυμία τίς ἐστιν· Ἕως πότε ὑπνοῖς, Κύριε; τουτέστιν Ἤδη ὑπεξέρχομαι. Οὐ πείθω ῥήματι, τῇ ὄψει τῆς ῥάβδου πείσθητι. Οὐ λέγω, ἀλλὰ ποιῶ. Καὶ τὸ πρόσωπον αὐτοῦ. Τὸ πρόσωπον, τουτέστιν ἡ ἔκκαυσις γίνεται τοῦ λέβητος. Καλεῖ δὲ λέβητα τὴν Ἱερουσαλὴμ, ἔκκαυσιν δὲ τὴν συμφοράν· ἀπὸ βοῤῥᾶ δὲ, ἵνα μηνύσῃ τὴν τῶν Βαβυλωνίων ἔφοδον. Τουτέστιν, ἐκεῖ ἑώρα, ἐκεῖ ἔβλεπεν, ἐκεῖ ἐτέτραπτο. Τὸν θόρυβον, τὴν ζέσιν, τὴν ὀδύνην, τὸν τηγανισμὸν διὰ τοῦ λέβητος δηλοῖ. Τοῦτο ἰατρεία μεγίστη, τὸ διαφυλάξαι τὸν κάμνοντα, φοβῆσαι, σωφρονίσαι, ἐπαγαγεῖν διὰ τῆς ὄψεως αὐτῆς, καὶ ἀνασχεῖν, καὶ δοῦναι μετανοίας καιρόν. Οὔτε γὰρ ἂν ἐπήγαγεν εὐθέως, ὥστε μὴ ἀνελεῖν τὸν ἐκ τῆς μετανοίας καρπόν· οὔτε ἀπέστη· ὥστε μὴ ἐκλῦσαι τὸν φόβον. Ὁρᾷς οὖν ἕκαστον μεμετρημένον, καὶ ἐξ ἐναντίων τὸ φάρμακον συγκείμενον, οἷόν ἐστι ἐπὶ τῶν ἰατρῶν. Τί γὰρ ἔδει μὴ ἐπαγαγεῖν; ἀλλὰ ῥᾳθυμότεροι ἐγένοντο ἄν. Ἀλλ' ἐπαγαγεῖν; ἀλλ' οὐδὲν ἂν ἐκέρδανον. Διὸ καὶ ἀφίστησι, καὶ μηχανᾶται πιστὰ εἶναι διὰ τῆς ὄψεως, κατασείων τὴν διάνοιαν αὐτῶν, καὶ τὸ ἔμψυχον τοῦ λόγου δεικνύς. Διότι ἰδοὺ ἐγὼ συγκαλῶ. Τῶν βασιλέων τὸν πόλεμον δηλοῖ ἐνταῦθα, τὸν τῶν Βαβυλωνίων.","english":"That is: I no longer bear with them, but I bring the vote against them. And he took this from the metaphor of those who watch wrongdoers, finding them in the very act. Some said that a nut was seen, because of the severity of the punishment. That he punishes them, then, he signified through these things; but in what manner, he adds: For behold, I have watched. Since sleep is also predicated of God, it is a kind of longsuffering: How long will you sleep, Lord? That is: I am now withdrawing. I do not persuade by word; be persuaded by the sight of the rod. I do not say it, but I do it. And his face. The face, that is, the kindling of the cauldron. He calls Jerusalem a cauldron, and the calamity a kindling; and from the north, so that he might signify the advance of the Babylonians. That is, there he saw, there he looked, there he was turned. The tumult, the boiling, the pain, the frying, he makes clear through the cauldron. This is the greatest healing: to preserve the sick man, to frighten him, to bring him to his senses, to bring it upon him through the very sight, and to hold back, and to give time for repentance. For neither would he have brought it upon them immediately, so as not to destroy the fruit of repentance; nor did he stand aloof, so as not to relax the fear. You see, then, that each thing is measured, and that the remedy is composed from opposites, as is the case with physicians. For what need was there not to bring it upon them? But they would have become more slack. But to bring it upon them? But they would have gained nothing. Therefore he both stands aloof, and contrives that they be believed through the sight, shaking their mind, and showing the living power of the word. For behold, I summon together. Here he makes clear the war of the kings, that of the Babylonians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":12,"ref":"p12","source":"Οὐχ ἕνα βασιλέα, ἢ δεύτερον, ἀλλὰ πάντας. Ὅρα πῶς ἐφίστησιν αὐτοὺς τοὺς βασιλεῖς, ὡς οὐδὲ πολέμου καὶ μάχης οὔσης, ἀλλ' ὡς ἐπὶ προκειμένην ἡκόντων ἁρπαγὴν, ὡς ἐπὶ δούλους ἑτοίμους, ὡς ἐπὶ ἁλόντας καὶ χειρουμένους. Δύο ἐνταῦθα γίνεται· ὥστε μηδὲ τούτους νομίσαι, ἐκείνους εἶναι τοὺς ἰσχυροὺς, καὶ πείθοντας, ἴσ. ἀλλὰ πειθομένους ὅτι ὁ Θεὸς πάντα ἄγει καὶ φέρει· ἵνα κἀκείνους ἵνα μὴ νομίσαντες, πάλιν αὐτόματον πόλεμον καὶ πολιορκίαν δηλοῦν, θήσωσι τοὺς θρόνους αὐτῶν οὐχ ὡς πολεμοῦντες, ἀλλ' ὡς ἀναπαυόμενοι. Καὶ λαλήσω πρὸς αὐτοὺς μετὰ κρίσεως. Μετὰ κρίσεώς μου διαλεχθήσομαι πρὸς αὐτοὺς, καὶ ἐλέγξας αὐτοὺς ἐπὶ τῇ παρανομίᾳ, οὕτως αὐτοὺς τιμωρήσομαι. Τοῖς ἔργοις τῶν χειρῶν αὐτῶν. Οὐδὲ λέγω ἕτερον, ἀλλ' ὅτι ἀλλότριον· καὶ οὐδὲ τοῦτο μόνον, ἀλλ' ὅτι προσεκύνησαν τοῖς ἔργοις τῶν χειρῶν. Οὐδὲν οὕτως ἀνάξιον Θεοῦ, ὡς τὸ γενέσθαι· μάλιστα μὲν καὶ τὸ γενέσθαι, πολλῷ δὲ πλέον τὸ παρὰ ἀνθρώπων. Καὶ σὺ περίζωσαι. Σύμπραξόν μοι, συνέργησόν μοι. Τί ἐστι τὸ περίζωσαι; καθάπερ γὰρ ἰατρὸς μαθητῇ ἐπιτάττων πρὸς ἔργον μέγα· οὐ γὰρ ψιλὰ ἦν ῥήματα, οὐδὲ ἅπαξ εἰπεῖν ἔδει, οὐδὲ βραχεῖ χρόνῳ, τουτέστιν, Ἀνδρεῖος γενοῦ· παράταξίς σοι, μάχη καὶ πόλεμος οὐχ ὁ τυχών. Καὶ ἀνάστηθι. Οὐχ ὅτι ἐκάθητο· πῶς γὰρ, τοιαῦτα ὁρῶν, καὶ τοιαῦτα ἀκούων;· ἀλλὰ, Διέγειρον σαυτὸν, πρόσεχε τοῖς λεγομένοις, διπλῆς σοι δεῖ τῆς προσοχῆς, πρός τε τὰ","english":"Not one king, or a second, but all. See how he sets the kings themselves upon them, as though there were no war and battle, but as men coming to a plunder already set out, as against ready slaves, as against men captured and subdued. Two things happen here: so that they should not think even these are the strong ones, and persuading—no—but being persuaded that God drives and carries all things; so that those too, lest thinking otherwise, they again declare the war and siege to be spontaneous, may set down their thrones not as warring, but as resting. And I will speak to them with judgment. I will converse with them with my judgment, and having convicted them of their lawlessness, thus I will punish them. By the works of their hands. I do not say another thing, but that it is alien; and not only this, but that they worshipped the works of their hands. Nothing is so unworthy of God as to become; especially indeed to become, but far more so at the hands of men. And you, gird yourself. Cooperate with me, work with me. What is \"gird yourself\"? For just as a physician commanding a disciple for a great work—for they were not bare words, nor did it need to be said once, nor in a brief time, that is, \"Be a man; a battle line is yours, a fight and a war not of the ordinary sort.\" And arise. Not that he was sitting—for how, seeing such things and hearing such things?—but, Rouse yourself, attend to what is said; you need double the attention, both for the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":13,"ref":"p13","source":"παρ' ἐμοῦ λεγόμενα, πρός τε τὸ ἐκείνοις διαπορθμεῦσαι. Ἐνταῦθα μὲν νηπτικῶς, ἐκεῖ δὲ ἀνδρικῶς. Καὶ πολεμήσωσί σε. Ὥστε ἐξ ὧν πάσχεις, βλάπτειν μᾶλλον τοὺς ποιοῦντας, ἢ αὐτόν σέ τι ὑπομένειν ἄτοπον. ΚΕΦΑΛ. Βʹ. Ἐμνήσθην ἐλέους νεότητός σου. Τὰς εὐεργεσίας αὐτῶν λέγει, οὐχὶ αὐτῶν ἐγκώμια. Ἐπειδὴ γὰρ εἶπε τὴν τιμωρίαν, ἵνα δείξῃ, ὅτι δικαίαν ταύτην ἐπάγει, λέγει ἅπαξ, καὶ δὶς, καὶ πολλάκις, Ἐμνήσθην ἐλέους νεότητός σου, τουτέστι τοῦ ἐλέους· οὗπερ ἀπεδειξάμην πρὸς σὲ νέαν οὖσαν ἐμνήσθην. Καθάπερ γὰρ ἡμεῖς περὶ τὰ παιδία μικρὰ ὄντα πολλὴν ἔχομεν φιλοστοργίαν, ὅτε οὔπω παροξύνουσιν ἡμᾶς· οὕτω καὶ ὁ Θεὸς ἐν ἀρχῇ, καὶ ἐν προοιμίοις ὅτε ἀπὸ τῆς αὐτοῦ χάριτος ἔσωσε μόνης αὐτοὺς, καὶ οὐκ ἀπῄτει τὰ παρ' ἑαυτῶν. Πλὴν ἔλεον ἐπιδείκνυται, ἄλλ' ὅμως εἰς λήθην αὐτὸν ἐποίησας ἐμπεσεῖν μετὰ ταῦτα. Τοῦ ἐξακολουθῆσαί σε τῷ ἁγίῳ Ἰσραήλ. Τουτέστιν, Ἐν τούτῳ ἔλεον ἐπεδειξάμην, ἐν τῷ ποιῆσαι ἐξακολουθῆσαί μοι, ἐν τῷ προηγεῖσθαί σου, ἐν τῷ ἀπιέναι καὶ προετοιμάζειν καταγώγια ἐν γῇ μὴ σπορίμῃ· οὐχ ἁπλῶς ἐν ἐρήμῳ, οὐχ ὑπὸ ἀνθρώπων καταλελειμμένῃ, ἀλλὰ μηδέποτε δεξαμένῃ καρπόν· ἐκεῖ ἠκολούθεις μοι. Ἅγιος Ἰσραὴλ τῷ Κυρίῳ. Τουτέστιν, Ἐκεῖ σου προηγούμην, καὶ οὐ τοῦτο μόνον, ἀλλὰ καὶ ἐν τῷ ἅγιόν σε ποιῆσαι, καὶ ἅγιον ἐμοί. Μέγα μὲν γὰρ καὶ ἅγιον εἶναι, ὅταν δὲ καὶ Θεοῦ ἅγιος εἶ, ἐννόησόν μοι. Ἐντεῦθεν ἡ ἀρχὴ τῶν λόγων τοῦ προφήτου τῶν πρὸς τὸν λαόν· ὡς γὰρ κρινόμενος πρὸς αὐτοὺς ἀπομιμνήσκει τῆς ἰδίας εὐεργεσίας πείθων τὸν προφήτην, ὡς οὐκ ἀδίκως ἐκφέρει κατ' αὐτῶν τὴν ψῆφον.","english":"what is spoken by me, and to convey it to them. Here gently, there forcefully. And they shall fight against you. So that from what you suffer, you harm those who do it rather than yourself endure anything improper. CHAPTER 2. I remembered the mercy of your youth. He speaks of their benefactions, not their praises. For since he spoke of the punishment, in order to show that he brings it justly, he says once, and twice, and many times, I remembered the mercy of your youth, that is, of the mercy; which I showed to you when you were young, I remembered. For just as we have great affection for little children, when they do not yet provoke us; so also God in the beginning, and in the first stages, when he saved them from his grace alone, and did not demand what was from themselves. Nevertheless he shows mercy, but nevertheless you made him fall into forgetfulness after these things. Of your following the Holy One of Israel. That is, In this I showed mercy, in making you follow me, in leading before you, in going away and preparing lodging places in a land not sown; not simply in a wilderness, not left by men, but never having received fruit; there you followed me. Israel is holy to the Lord. That is, There I led before you, and not this only, but also in making you holy, and holy to me. For it is great indeed also to be holy, but when you are also holy to God, consider it for me. From here is the beginning of the words of the prophet to the people; for as if being judged against them he reminds them of his own benefaction, persuading the prophet, that he does not unjustly bring out the verdict against them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":14,"ref":"p14","source":"Λέγει τοίνυν, ὅτι Ἄνωθεν πολλῆς τῆς παρ' ἐμοῦ κηδεμονίας ἀπήλαυσας. Νεότητα δὲ λέγει τὴν ἐν Αἰγύπτῳ διατριβὴν τοῦ λαοῦ, ὡς τότε ἐκλεγέντων παρὰ Θεοῦ. Τὸ δὲ, ἀγάπης τελειώσεώς σου, ἀντὶ τοῦ, Τελείως σε ἠγάπησα, πᾶσαν πρόνοιάν σοι νείμας· καὶ ἡ ἀπόδειξις ἀπὸ τοῦ ἐπαγομένου· Ἐν τῷ, φησὶν, ἐξακολουθῆσαί σε τῷ Ἁγίῳ Ἰσραήλ. Ἀντὶτοῦ· Ἡνίκα ἐδεήθης μου πάσχων πάνδεινα ἐν Αἰγύπτῳ, καὶ ἐξήγαγόν σε καὶ ἡγούμην ὑποδεικνὺς τὴν ὁδὸν ἐν τῇ ἐρήμῳ. Καὶ παρεῖχόν σοι ἄφθονον τῶν ἀναγκαίων τὴν χρείαν ἐν ἐρημίᾳ ἀτριβεῖ. Ἅγιος Ἰσραὴλ τῷ Κυρίῳ. Τουτέστιν, ἀφωρισμένος τῷ Θεῷ. Οὕτω γὰρ λέγει καὶ ὁ Μωσῆς· Ὅτε διεμέριζεν ὁ Ὕψιστος ἔθνη, ὡς διέσπειρεν υἱοὺς Ἀδὰμ, ἔστησεν ὅρια ἐθνῶν, κατὰ ἀριθμὸν ἀγγέλων Θεοῦ, καὶ ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰακώβ. Ἀπαρχὴ γεννημάτων αὐτοῦ. Τουτέστι τῶν ἀνθρώπων ἁπάντων, τῆς οἰκουμένης ἁπάσης, καίτοι καὶ οἱ ἄλλοι αὐτοῦ. Ὅπερ οὖν λέγεται πρωτότοκος, οὐ διὰ τὸ πρῶτος γενέσθαι, οὐ διὰ φύσιν· ἐπὶ μὲν γὰρ τῶν ἄλλων ἡ πρωτοτοκία ποιεῖ τὴν ἀγάπην· ἐνταῦθα δὲ ἡ ἀγάπη ἐποίησε πρωτότοκον εἶναι. Τουτέστιν ἡ ἀπαρχὴ τῷ Θεῷ οἰκεία, καὶ οὐ δύναται ἄλλως γενέσθαι. Οὕτω καὶ ὁ Ἰσραὴλ ἐκ πάντων τῶν ἐθνῶν γενόμενος. Πάντες οἱ ἐσθίοντες αὐτὸν πλημμελήσουσι κακὰ ἐπ' αὐτοῖς. Οὐ μικρὸν καὶ τοῦτο δῶρον τὸ ποιοῦν τοὺς ἐχθροὺς ἀπόλλυσθαι τοὺς αὐτοῦ. Ὡς γὰρ ἁμαρτάνει ὁ τῶν ἀπαρχῶν γευόμενος, οὕτως καὶ ὁ εἰς σὲ πλημμελῶν. Διὰ τοῦτο πάλαι καὶ τὸν Φαραὼ ἐτιμωρησάμην, καὶ πάντας τοὺς ἐπανισταμένους· τὰ γὰρ παλαιὰ διηγεῖται.","english":"He says, then, that from the beginning you enjoyed much of my care. And by \"youth\" he means the people's sojourn in Egypt, since they were then chosen by God. And the phrase \"of the love of your perfection\" is instead of \"I loved you perfectly,\" bestowing all providence upon you; and the proof comes from what follows: \"In your following after the Holy One of Israel,\" he says. Instead of: when you were in need, suffering all sorts of terrible things in Egypt, and I brought you out and led you, showing the way in the wilderness. And I provided you an abundant supply of necessities in an untrodden desert. \"Holy to the Lord is Israel.\" That is, set apart for God. For thus Moses also says: \"When the Most High divided the nations, as he scattered the sons of Adam, he set the boundaries of the nations according to the number of the angels of God, and the people of his Jacob became the Lord's portion. The firstfruits of his produce.\" That is, of all men, of the whole inhabited world, although the others are also his. What is therefore called firstborn is not because he was first to be born, nor by nature; for in the case of others, firstborn status creates the love; but here love made him to be firstborn. That is, the firstfruits are proper to God, and cannot be otherwise. So also Israel, having come from all the nations. \"All who eat it shall offend; evils shall come upon them.\" This too is no small gift—that which causes his enemies to be destroyed. For just as the one who tastes of the firstfruits sins, so also the one who offends against you. For this reason long ago I also punished Pharaoh, and all who rose up against them; for he recounts the ancient things.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":15,"ref":"p15","source":"Τὸ δὲ, ἐσθίοντες, ἀντὶ τοῦ, φαγόντες, καὶ τὸ, πλημμελοῦσι, ἀντὶ τοῦ, ἐπλημμέλησαν. Ἀκούσατε λόγον Κυρίου, οἶκος Ἰακώβ. Ὁ θαῤῥῶν τοῖς ἑαυτοῦ δικαιώμασι, οὐ παραιτεῖται πολλοὺς εἶναι τοὺς ἀκροατάς. Ἀλλὰ καὶ σπουδάζει πανταχοῦ λαμπρὸν ἔχειν τὸ θέατρον, ὅπερ καὶ ὁ Θεὸς ποιεῖ, οὐκ ἀνθρώπους μόνον, ἀλλὰ καὶ τὰ ἄψυχα καλῶν, καὶ αἱρούμενος καὶ ἐπὶ τῶν ἔξω δικαστηρίων δικάζεσθαι. Ὁ βουλόμενος ἀκουέτω, διὰ τὸ περιφανὲς τῶν δικαίων· ὡς ὅγε ὑποπτεύων ἀεὶ παραιτεῖται τοὺς δικαστάς. Τί εὕροσαν οἱ πατέρες ὑμῶν ἐν ἐμοὶ πλημμέλημα; Τί λέγεις; μετὰ τοσαύτην ἀπειλὴν, μετὰ τοσαῦτον φόβον ἀπολογῇ; Ναὶ,\n\nφησί. Τοιοῦτος γὰρ ὁ ἐρῶν· οὐκ ἀνέχεται μέχρι πολλοῦ φορτικὰ φθέγγεσθαι πρὸς τὸν ἐρώμενον· ἀλλὰ βαρέα ἄλλ. ἀβαρέα καὶ ἐντρεπτικὰ αὐτοῦ, μᾶλλον ἀλγῶν ἐπὶ τοῖς ἐκείνου κακοῖς. Τί εὕροσαν οἱ πατέρες ὑμῶν ἐν ἐμοὶ πλημμέλημα; Τί τοῦτο; τοὺς πατέρας προσάγεις πρὸς τούτους ἔχων τὸν λόγον; ἵνα δείξῃ, ὅτι τούτους οὐ δι' ἐκείνους εὐεργέτησεν, ἀλλὰ δι' αὐτοὺς, ὃ μᾶλλον αὐτοὺς ὑπευθύνους ποιεῖ τῇ κολάσει. Ὅτι ἀπέστησαν μακρὰν ἀπ' ἐμοῦ, καὶ ἐπορεύθησαν ὀπίσω τῶν ματαίων. Ὁρᾷς τὴν κατηγορίαν; οὐχ ἁπλῶς ἀπέστησαν, ἀλλὰ μακράν· πολὺ γὰρ ὄντως μακρὰν, ἀπὸ τῆς θείας φύσεως ἐκείνης ἐπὶ λίθους ἐλθεῖν. Οὕτω μακρὰν ὁδὸν ἑκάτερα ταῦτα τὰ πράγματά ἄλλ. πέρατά ἐστιν. Καὶ ἐματαιώθησαν. Τουτέστιν· Οὐδὲν εὗρον, καὶ οὐδὲ οὕτως ἀνέστησαν, οὐδὲ μετενόησαν. Πολὺ μῖσος τὸν εὐεργετοῦντα ἀποστρέφεσθαι, καὶ τοὺς βλάπτοντας αἱρεῖσθαι. Καὶ οὐκ εἶπαν· Ποῦ ἐστι Κύριος;","english":"Now \"eating\" is used instead of \"having eaten,\" and \"they transgress\" instead of \"they transgressed.\" Hear the word of the Lord, house of Jacob. He who trusts in his own righteous deeds does not beg off having many hearers. Rather, he is eager everywhere to have a splendid audience, which is exactly what God does, calling not only humans but even inanimate things, and choosing to be judged even in external courts. Let the one who wishes hear, because of the conspicuousness of the righteous; whereas the one who is always suspicious begs off the judges. What transgression did your fathers find in me? What are you saying? After so great a threat, after so great a fear, do you offer a defense? Yes, he says. For such is the lover: he does not endure for long to speak burdensome things to his beloved, but rather grievous things—no, rather weightless and shaming to himself, grieving more over that man's evils. What transgression did your fathers find in me? What is this? Do you bring the fathers forward while holding your argument against these? So that he might show that he benefited these not on account of those, but on account of them, which makes them more liable to punishment. Because they stood far away from me, and went after vain things. Do you see the accusation? Not simply \"they stood away,\" but \"far away\"; for it is truly a great distance to go from that divine nature to stones. So far a journey are both of these things—no, rather their ends. And they became vain. That is: They found nothing, and not even so did they rise up, nor did they repent. It is great hatred to turn away from the benefactor and to choose those who harm. And they did not say, Where is the Lord?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":16,"ref":"p16","source":"Οὐ μόνον οὐχ εὑρόντες εἶπον, καίτοι γε ὑπὸ τῆς τῶν πραγμάτων ἀνάγκης ὠθούμενοι· τὰ γὰρ ἀγαθὰ παρόντα μὲν καταφρονεῖσθαι εἴωθεν· ὅταν δὲ ἀποστῇ, τότε μάλιστα ἐπιζητεῖται. Ἐνταῦθα δὲ οὐχ οὕτως, καίτοι γε ἔχοντες ἱκανὰ μνημόσυνα τῆς εὐεργεσίας αὐτοῦ. Ὁ ἀναγαγὼν ἡμᾶς ἐκ γῆς Αἰγύπτου. Αὕτη δευτέρα εὐεργεσία, τὸ ὁδηγηθῆναι. Καὶ τίνος ἕνεκεν ἐκεῖθεν ἀνέφερεν; Ἵνα μὴ πάλιν τὴν Αἴγυπτον ζητήσωσι, τὸν πόλεμον ἰδόντες. Εἰ γὰρ μακρὰν αὐτοὺς περιέτρεψε, καὶ μνησθῆναι ἐκείνης ἔπεισε, πολλῷ μᾶλλον τότε νεαρῶν ὄντων τῶν δεινῶν, καὶ τῆς ἀπαλλαγῆς, καὶ τῆς μνήμης αὐτοῖς μενούσης. Ταυτὸν γὰρ ἐποίει Θεὸς, οἷον ἂν εἴ τις καμάτῳ πολλῷ εἰς ὑγείαν τινὰ προαγαγὼν, καὶ μηχανῆς δέοιτο πρὸς τὸ πεῖσαι ἑλέσθαι τὰ συμφέροντα. Εἰρηνικῶς τὰς οἰκείας εὐεργεσίας, αὐτὸν ἐκεῖνον μάρτυρα τῶν λεγομένων παράγει. Ἀκολούθως δὲ πάντα λέγει τῷ ἀνωτέρῳ λεχθέντι. Καὶ εἰσήγαγον ὑμᾶς εἰς τὸν Κάρμηλον. Καὶ ταῦτα εὐεργεσία μεγίστη, τοὺς πτωχοὺς, τοὺς γυμνοὺς εἰς τὰ ἀλλότρια εἰσήγαγον ἀγαθὰ, οὐ ποιήσαντας οὐδὲ ἐνεργήσαντας. Ἀλλ' ἐπὶ τράπεζαν ἤγαγον ἕτοιμον. Οὐχὶ ὡδήγησα μόνον, ἀλλὰ καὶ λιμένα παρέσχον, καὶ τὴν ἀνάπαυσιν. Τί ταύτης τῆς φιλοφροσύνης ἴσον; ἀγαθὰ δὲ Καρμήλου, τὸν πλοῦτον λέγει τὸν πολύν. Ἀπὸ τοῦ τόπου τὴν γῆν τῆς ἐπαγγελίας λέγει. Ὁ δὲ Κάρμηλος ἦν πίονα γῆν ἔχων, καὶ γενναίους φέρων τοὺς καρπούς. Καὶ εἰσήλθετε καὶ ἐμιάνατε τὴν γῆν μου. Τούτοις ἠμείψασθε τὸν εὐεργέτην, ἀφ' ὧν εὖ ποιῆσαι ἔδει, ἀπὸ τούτων ὑβρίσατε· δι' ὧν εὖ ἐπάθετε, διὰ τούτων ἐκακοποιήσατε, καὶ τὴν χάριν αὐτὴν ἀνετρέψατε.","english":"Not only did they say this without having found it, though they were driven by the necessity of circumstances; for good things, when present, are customarily despised, but when they depart, then especially are they sought after. Here, however, it was not so, though they had sufficient memorials of his beneficence. \"He who brought us up out of the land of Egypt.\" This is a second beneficence—to be led. And for what reason did he bring them up from there? So that they might not again seek Egypt when they saw war. For if he led them around at a distance and persuaded them to remember that land, much more then, when the dangers were fresh and the deliverance and the memory of it remained with them. For God was doing the same thing as if someone, having brought a person to health through great toil, should also devise a means to persuade him to choose what is beneficial. Peacefully he brings forward his own beneficences, and calls that very one as witness to what is said. And he says everything in accordance with what was said above. \"And I brought you into Carmel.\" This too is a very great beneficence: he brought the poor, the naked, into goods belonging to others, though they had done nothing nor worked. But I brought them to a table ready prepared. Not only did I lead them, but I also provided a harbor and rest. What is equal to this kindness? By \"the goods of Carmel\" he means the great wealth. From the place he means the land of promise. And Carmel had rich soil and bore noble fruits. \"And you entered and defiled my land.\" With these things you repaid the benefactor; by those means by which you ought to have done good, by these you insulted; through those things by which you received good, through these you did evil, and you overturned the grace itself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":17,"ref":"p17","source":"Ὅρα πῶς οἰκειοῦται τὸν τόπον, ἵνα δείξῃ μείζω τὰ ἁμαρτήματα. Ἐγὼ μὲν ὑμᾶς ἐνταῦθα ἀνέπαυσα εἰσαγαγὼν, ὑμεῖς δὲ τοὐναντίον ἐποιήσατε. Οἱ ἱερεῖς οὐκ εἶπαν. Οὓς μάλιστα ἔδει καὶ ἑτέρων εἶναι καθηγητάς. Ὅρα ἀπὸ τῆς κεφαλῆς τὰ κακά. Τουτέστιν οἱ Γραμματεῖς, οἱ διδάσκαλοι οὐκ ᾔδεσάν με. Ἐνταῦθα τὸν βίον λέγει τὸν ἀκάθαρτον. Εἰ γὰρ μηδὲν ἐκείνων ἦν, εἰ γὰρ μὴ ἐξήγαγον ἐξ Αἰγύπτου, ἱερεῖς ἦσαν, ἔδει τὸν νόμον φιλοσοφεῖν; τιμηθέντας ἀρχῇ παρ' ἐμοῦ. Καὶ οἱ προφῆται. Τοὺς ψευδοπροφήτας φησὶν ἐνταῦθα. Οἱ ἱερεῖς οὐκ εἶπον περὶ τῶν τὰς λειτουργίας ἐκπληρούντων λέγει. Καὶ οἱ ἀντεχόμενοι· περὶ τοῦ ἀρχιερέως λέγει, ὃς καθηγεῖται τοῦ λαοῦ. Διὰ τοῦτο ἔτι κριθήσομαι πρὸς ὑμᾶς. Καὶ μὴν οὐκ ἔδει κρίσεως, ἀλλ' ἀποφάσεως, ἀλλὰ καταδίκης. Ἢ τοῦτο βούλεται εἰπεῖν, ὅτι Οὐ πάντα εἶπον, ἀλλ' ἔχω καὶ ἕτερά τινα εἰπεῖν· ἔτι ἔχω κριθῆναι· ἢ ὅτι Ὑμεῖς με ἠναγκάσατε δικάσασθαι πρὸς ὑμᾶς. Καὶ πρὸς τοὺς υἱοὺς τῶν υἱῶν ὑμῶν κριθήσομαι. Οὐκοῦν τούτους οὐ κολάζεις; Ναὶ, φησί. Τὴν ὑπερβολὴν λέγει, ὅτι Καὶ ἔτι κρίνομαι, καὶ οὔπω ὄντων τῶν δικαιωμάτων, οὐ παραιτοῦμαι, καὶ πρὸς ὑμᾶς, καὶ πρὸς τοὺς υἱοὺς ὑμῶν κριθῆναι, καὶ λόγον δοῦναι ὑμῖν κἀκείνοις. Μὴ γὰρ δὴ νομίσητε ἀπὸ τῶν προτέρων ἐγκλημάτων ἐκείνους με καταδικάζειν, καὶ πρὸς ἐκείνους κρίνομαι, οὐ παραιτούμενος πρὸς πάντας κρίνεσθαι.","english":"See how he makes the place his own, in order to show that their sins were greater. I gave you rest here by bringing you in, but you did the opposite. The priests did not say. Those who especially ought to have been leaders of others too. See the evils from the head. That is, the scribes, the teachers did not know me. Here he means the unclean life. For if none of those things had been, if he had not brought them out of Egypt, they were priests, ought they not to have studied the law? having been honored with rule by me. And the prophets. He means the false prophets here. The priests did not say he speaks concerning those who fulfilled the liturgies. And those who cleave to: he speaks concerning the high priest, who leads the people. Therefore I will yet be judged with you. And indeed there should not be judgment, but sentence, but condemnation. Or this is what he wishes to say, that I have not said all things, but I have other things also to say; I have yet to be judged; or that You have compelled me to go to law with you. And with the sons of your sons I will be judged. Therefore do you not punish these? Yes, he says. He speaks the excess, that Even yet I am judged, and when the claims are not yet, I do not refuse, both with you and with your sons to be judged, and to give account to you and to them. For do not suppose that from the former accusations I condemn them, and I am judged with them, not refusing to be judged with all.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":18,"ref":"p18","source":"Ἐπειδὴ ἔμελλον λέγειν ὡς Οὐδὲν πρὸς ἡμᾶς, εἰ οἱ πατέρες ἥμαρτον, οὐδὲ δίκαιον ὑπὲρ τῶν ἑτέρων πλημμελημάτων δίκην δοῦναι· βουλόμενος δεῖξαι, ὅτι οὐκ ἐλάττους καὶ οὗτοι τῶν προγόνων, φησίν· Οὐ πρὸς ἐκείνους κριθήσομαι μόνον, ἀλλὰ καὶ πρὸς ὑμᾶς, καὶ οὐ πρὸς ὑμᾶς μόνον, ἀλλὰ καὶ πρὸς τοὺς ἐκγόνους· ἵνα τὸ μέγεθος τῆς αὐτοῦ φιλανθρωπίας παραστήσῃ, ὅτι ἐπὶ τοσοῦτον ἐνέγκας τοὺς ἁμαρτάνον· τὰς οὐκ ἔπεισε μεταβάλλεσθαι τὴν γνώμην. Διέλθετε εἰς νήσους Χεττιείμ. Καὶ αὐτοὶ παραγίνεσθε, καὶ δι' ἄλλων μάθετε, οὐ κωλύω. Οὐδὲν εὐηργέτηκα, οὐδὲν πεποίηκα. Πατρικῶς ὑμῖν εἰμι Θεός. Μιμήσασθε τὰ ἔθνη, οἳ τοὺς αὑτῶν οὐκ ἀφιᾶσι, καὶ ποτὲ μὲν ὄνον, καὶ βοῦν, Εἶτα ὁ πρὸς αὐτοὺς ἔλεγχος ἀπὸ παραδείγματος· ὅτι Διέλθετε εἰς νήσους Χεττιείμ. Ἱστορίαν τοιαύτην φησὶν ἐνταῦθα. Χεττιεὶμ, τινὲς ἔφασαν Κυπρίους, τινὲς δὲ Χίους· Κηδὰρ δὲ ὄνομα πόλεως Σαρακηνῶν. Φασὶ δὲ ἐν μὲν τῇ Χίῳ πολυομβρίας εἶναι· ἐπιλείπειν δὲ ὑετὸν Σαρακηνοῖς. Ὡς οὖν εὐφορούσης τῆς γῆς ἐκ τοῦ ὑετοῦ, νομίζοντες οἱ τὴν Κηδὰρ οἰκοῦντες, ὡς ὅτι περ κατὰ προστασίαν τοῦ αὐτόθι Θεοῦ ὁ ὑετὸς γίνεται, τὸν ἑαυτῶν θεὸν, κατὰ μέν τινας ἐκ χρυσίου κατεσκευασμένον, κατὰ δέ τινας καὶ ἀπὸ μαργαρίτου, ἀνεκόμισαν πρὸς τοὺς Χίους, ξύλινον ἔχοντας θεὸν ἢ ὀστράκινον, ὥς τινές φασιν ἀνταλλάξασθαι βουλόμενοι. Οἱ δὲ οὐ πρὸς τὸ πολύτιμον τῆς ὕλης ἀφορῶντες, ὅλως δὲ τιμῶντες τὸν ἑαυτῶν θεὸν, οὐκ ἠλλάξαντο. Τοῦτο οὖν φησιν, ὅτι Τὰ μὲν λοιπὰ ἔθνη, τοσοῦτον τὸ σέβας ἔχουσι εἰς τὸν οἰκεῖον θεὸν, ὥστε οὐδὲ τιμίας ὕλης ἀλλάξασθαι ἐλάττονα διδόντα·","english":"Because they were about to say, \"It is nothing to us if the fathers sinned, nor is it just to pay the penalty for the transgressions of others,\" he wishes to show that these too were not less than their forefathers, and says: I will judge not only them but also you, and not only you but also your descendants—so that he may set forth the greatness of his love for humanity, that having borne with them sinning to such an extent, he did not persuade them to change their mind. Pass over to the islands of the Kittim. And come yourselves, and learn through others; I do not forbid it. I have done no good, I have accomplished nothing. I am a God to you as a father. Imitate the nations, which do not abandon their own, and sometimes an ass and an ox. Then the reproof against them is from an example: that Pass over to the islands of the Kittim. He speaks of a story of this sort here. Kittim—some said the Cyprians, some the Chians; and Kedar is the name of a city of the Saracens. They say that in Chios there is abundant rain, but that rain fails the Saracens. So then, since the land was fruitful from the rain, those who dwell in Kedar, thinking that the rain comes by the providence of the God there, brought their own god—according to some made of gold, according to others even of pearl—to the Chians, who had a god of wood or of clay, as some say, wishing to exchange. But they, not looking to the preciousness of the material, but wholly honoring their own god, did not exchange. This, then, he says: that the other nations have such reverence for their own god that they would not exchange for one of precious material giving a lesser one.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":19,"ref":"p19","source":"ὁ δὲ λαός μου τοσαύτης τῆς παρ' ἐμοῦ κηδεμονίας ἀπολαύσας καὶ δόξης τετυχηκὼς, ὥστε καὶ παρὰ πᾶσιν ᾄδεσθαι τὰ εἰς αὐτὸν γεγενημένα θαύματα, ἐν οὐδενὸς θέμενος μέρει, τὴν μεγαλουργίαν ἐπὶ τὴν τῶν εἰδώλων ἧκε θεραπείαν, καὶ ταῦτα κέρδος ἔχων οὐδέν. Εἰ ἀλλάξονται ἔθνη θεοὺς αὐτῶν. Ὅτι αὐτοὺς οὐκ ἀφιᾶσιν οὕτως εὐσυνειδήτως ἔχουσι πρὸς τὴν ἁμαρτίαν. Ὁρᾷς τὰ παραδείγματα καὶ ἐξ ἁμαρτημάτων γινόμενα; Τὸ τοῦτο γὰρ δεινὸν, ἀλλ' ὅμως ἐπειδὴ ἔλαχον, καὶ ἔχουσιν. Οὐ τοῦτο προτρέπων λέγει, ἀλλὰ καὶ τούτους ἐντρέψαι βουλόμενος. Οὐκ ἀποδεχόμενος αὐτοὺς οὐδὲ θαυμάζων. Μὴ γένοιτο. Ἐκεῖνοι καὶ ἐπὶ βλάβῃ παραμένουσι τοῖς οἰκείοις· ὑμεῖς δὲ ἐπὶ βλάβῃ μεταπηδᾶτε τοῦ οἰκείου Δεσπότου. Ἐκεῖνοι κἂν δεινόν τι δεήσῃ, οὐκ ἂν ἕλοιντο ἀφεῖναι τοὺς αὑτῶν· ὑμεῖς δὲ ὠφελούμενοι, οὐκ ἂν ἕλοισθε παραμεῖναι. Ἐξέστη ὁ οὐρανὸς καὶ ἔφριξεν ἡ γῆ. Ἐπὶ γὰρ τῶν ἀτόπων καὶ τὰ ἄψυχα λέγομεν ἐξίστασθαι ὑπερβολικῶς· τοσαύτη ἡ κακία, ὡς μὴ ἀνθρώπους μόνον, ἀλλὰ καὶ αὐτὰ τὰ ἀναίσθητα ἐκπλῆξαι, πάντα ὑπερβαίνει λόγον, πᾶσαν διανοίας δύναμιν τὸ ἁμάρτημα. Λέγει Κύριος. Τοῦτο πανταχοῦ λέγει, ἵνα μὴ νομίζῃ τις, τοῦ προφήτου τὴν κατηγορίαν εἶναι. Ὅτι δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου. Πάλιν ἑαυτοῦ καλεῖ λαὸν, ὑπὸ τοῦ πόθου ἔτι καὶ τοῦ φίλτρου· ἐλεοῦντός ἐστιν, οὐχὶ κατηγοροῦντος ταῦτα, ταλανίζοντος, οὐκ ἐπεμβαίνοντος. Ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζωῆς. Οὐ λέγω διὰ φιλίαν, διὰ γοῦν τὴν ζωὴν τὴν αὐτῶν· πάντα γὰρ αὐτοῖς παρέσχον τὰ ἀγαθὰ, τὸ διειδὲς τῆς διδασκαλίας, καὶ τὸ καθαρὸν καὶ ἀθόλωτον, τὸ ἀένναον.","english":"But my people, having enjoyed so great a care from me and having obtained glory, so that even among all peoples the wonders done for them were sung, counting it of no account, came to the worship of idols for the sake of great works, and having no gain in these things. If the nations will change their gods. Because they do not abandon them, having thus a clear conscience toward sin. Do you see the examples also coming from sins? For this is terrible, but nevertheless, since they received them, they also have them. He does not say this to encourage them, but wishing to shame even these. Not accepting them nor admiring them. May it not be. Those men remain with their own even to their harm; but you leap away from your own Master to your harm. Those men, even if some terrible thing should be needed, would not choose to abandon their own; but you, though being benefited, would not choose to remain. Heaven stood amazed and the earth shuddered. For in the case of outrageous things we say that even soulless things stand amazed, by way of hyperbole; so great is the wickedness, that not only men but even the insensate things themselves should be struck with amazement—the sin surpasses every account, every power of thought. The Lord says. He says this everywhere, so that no one may think that the accusation is the prophet's. That my people have done two evil things. Again he calls them his own people, out of longing still and affection; these are the words of one showing mercy, not accusing, of one lamenting, not trampling upon. They abandoned me, the fountain of living water. I do not speak because of friendship, but at least because of their life; for I provided them all good things—the clearness of teaching, and the pure and unclouded, the ever-flowing.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[{"kind":"scripture","severity":"info","ref":"John 4:10","text":"The English carries the scriptural phrase “living water”, which matches John 4:10. The match is on the English draft; check the Coptic before quoting the verse."}]},{"i":20,"ref":"p20","source":"Ὄντως γὰρ τοῦτό ἐστιν ὁ Θεὸς πηγὴ ζωῆς, πάντα ἀνέβλυζεν ἐνταῦθα τὰ ἀγαθὰ, ταύτην τὴν πηγὴν οὐκ αὐτοὶ ἐποίησαν, ἀλλ' αὐτόματος, ἥντινα ἀφέντες, τίνα εἵλοντο; Καὶ ὤρυξαν ἑαυτοῖς λάκκους συντετριμμένους. Οὐδὲ παρ' ἑτέρων λαβόντες δοῦναι, ἐρήμους, γυμνοὺς, καὶ κενοὺς ἀγαθῶν, ἐν δίψει εἵλοντο εἶναι διηνεκῶς, μάτην ἐπόνησαν· εἰκότως οὐδὲν ἔχουσιν οἴκοθεν ἀγαθὸν, ἀλλ' οὐδὲ παρ' ἑτέρου λαβόντες, οὐδ' ἂν ἐθέλωσι δύνανται, οὐδ' ἂν ἐπιχέῃ τις κατέχουσιν ἀγαθόν τι. Μὴ δοῦλός ἐστιν Ἰσραὴλ, ἢ οἰκογενής ἐστιν; Εἶπεν ὅτι οὐ δύνανται οἱ λάκκοι· λέγει λοιπὸν τὴν ἀπόδειξιν· πόθεν γὰρ ἄλλοθεν δοῦλοι γεγόνασιν, οὐχὶ ἀπὸ τούτων; Οὐκ ἔνι εἰπεῖν, ὅτι ῥήματά ἐστι ταῦτα, μονονουχὶ\n\nἀπολογεῖται ὅτι αὐτοὶ ἑαυτοῖς αἴτιοι. Οὐ γὰρ δὴ ἐξ ἀρχῆς τοιοῦτος ἦν, ἀλλ' ἑαυτῷ τὴν δουλείαν ἐπεσπάσατο. Μὴ ὡς δούλου κατεφρόνουν; Οὐχ ὡς υἱοῦ προενόησα; Ἢ οἰκογενής ἐστιν Ἰακώβ; Ἢ οὐχὶ καὶ τὸνπροπάτορα διὰ τιμῆς ἤγαγον, ὥστε καὶ μετὰ θάνατον αὐτὸν τιμᾷν τῇ μνήμῃ; Τουτέστιν· Ἐγὼ μὲν ἄνωθεν ἐν υἱοῦ τάξει αὐτὸν ἐκτησάμην, αὐτὸς δὲ εὐκαταφρόνητον ἑαυτὸν πεποίηκεν· διὰ τοῦτο καὶ τοῖς ἐχθροῖς ὑποχείριος γέγονεν. Καὶ υἱοὶ Μέμφεως, καὶ Τάφνας ἔγνωσάν σε, καὶ κατέπαιζόν σου. Μονονουχὶ ἀποδυρομένου ἐστί· Πόθεν σοι ταῦτα γέγονεν; Ἀνακαλουμένου αὐτοὺς, Καὶ κατέπαιξάν σου. Ὃ μάλιστα τῶν συμφορῶν τοὺς ἀνθρώπους δάκνειν εἴωθεν, τὸ ἔγνωσάν σε, καθάπερ τινὶ κόρῃ εὐγενίδι ῥιφείσῃ, καὶ ἐμπαροινήσαντες κατέπαιξάν σου. Περὶ Αἰγυπτίων λέγει.","english":"For truly this is God, a fountain of life; all good things gushed forth here. This fountain they did not make themselves, but it was spontaneous; and having abandoned it, whom did they choose? And they dug for themselves broken cisterns—not receiving from others to give, but desolate, naked, and empty of good things; they chose to be in thirst continually, they labored in vain. Reasonably they have nothing good of their own, nor can they receive from another, nor, even if they wish, are they able, nor, even if someone pours something in, do they retain any good. Is not Israel a slave, or is he a homeborn servant? He said that the cisterns cannot—he now states the proof: for from where else have they become slaves, if not from these things? It cannot be said that these are mere words; he all but apologizes that they themselves are the cause. For indeed he was not such from the beginning, but he drew slavery upon himself. Did I despise him as a slave? Did I not care for him as a son? Or is Jacob a homeborn servant? Or did they not also honor his forefather, so as to honor him even after death by remembrance? That is: I from above acquired him in the rank of a son, but he made himself contemptible; therefore he has also become subject to his enemies. And the sons of Memphis, and Taphnas knew you, and they mocked you. It is almost as one lamenting: From where did these things happen to you? As one calling them back: And they mocked you. This especially is accustomed to bite men among misfortunes—the fact that they knew you, like some well-born maiden cast out, and having insulted her, they mocked you. He is speaking about the Egyptians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":21,"ref":"p21","source":"Τινὲς δὲ τὸ, ἔγνωσαν, ποιμανοῦσιν, ἔφασαν, μεταφορᾷ χρησάμενοι, καὶ τὸ, κατέπαιξαν ἐπήγαγεν, ἵνα τῶν κακούντων τὴν κακίαν σημάνῃ. Οὐχὶ ταῦτα ἐποίησέ σοι, τὸ καταλιπεῖν ἐμέ; Ὁρᾷς ὅτι οὐκ ἐμοῦ ἕνεκεν ταῦτα λέγω, ἀλλὰ τῶν σῶν. Πόθεν γοῦν γὰρ ταῦτα γεγένηται; πόθεν ἔρημοι αἱ πόλεις; πόθεν οἱ λέοντες ἐπεισέβησαν; πόθεν ἐκεῖνοι κατέπαιξαν; Εἰ μὴ ἐμὲ ἐγκατέλιπες, τὸν διαγαγόντα σε ἐν τῇ ἐρήμῳ, καὶ παρασκευάσαντα ἀσινῆ παρελθεῖν. Καὶ νῦν τί σοι ἐν τῇ ὁδῷ Αἰγύπτου, τοῦ ποιεῖν ὕδωρ Γηρῶν; Τοῦτο πάντες ἐγκαλοῦσι, καὶ κατηγοροῦσι καθ' ὑμῶν, ὅτι παρέντες τὸν Θεὸν ἐγκαλεῖν εἰς συμμαχίαν, τοὺς ἐχθροὺς καὶ ἐπιβουλεύοντας αὐτοῖς ἐπεσπῶντο, καὶ αὐτοὺς ἔσχον φίλους. Ζηλότυπός ἐστιν ὁ Θεὸς, καὶ ἀγανακτεῖ πλέον μάλιστα, ὅταν μὴ αὐτοῦ χρείαν ἔχωμεν, εἰς ἀνάγκην καθίστησιν, ὥστε χρείαν ἔχειν αὐτοῦ διὰ παντός· οὕτως ἡμῶν ἐρᾷ σφόδρα καὶ ἐπιθυμεῖ παρέχειν. Κἂν ἕτερος δῷ τὴν χάριν, ἀγανακτεῖ, καὶ δοθεῖσαν ἀνατρέπει, καὶ οὐκ ἀφίησιν εἰς ἔργον ἐλθεῖν. Οὐκ ἀνέχῃ τῶν ῥημάτων, ἀνέξῃ τῶν πραγμάτων. Μέμφεται αὐτοὺς, ὅτι ἐν κρείττοσιν ὄντες, τὰ ἐλάττονα ἐπιζητοῦσι· τὸ γὰρ Γηὼν, Σιὼρ ἔχει ὁ Ἑβραῖος, ὅπερ ἑρμηνεύεται διώρυξ. Ἐπειδὴ γὰρ καὶ ἐν τῷ νόμῳ ὁ μακάριος Μωϋσῆς παραθέσει τῆς πρὸς Αἰγυπτίους ἐπῄνεσε τὴν τῆς Παλαιστίνης γῆν, ὡς οὐκ ἀναμένουσαν συναγωγὴν ὕδατος ὥστε πολυχειρίᾳ τὴν γῆν ὡς κῆπον ἀρδεύειν, ἀλλ' ἄνωθεν μὲν ἐκ τοῦ οὐρανοῦ φέρεται τὸ ὕδωρ, οὐ διὰ χειρὸς ἀνθρωπίνης, τοῦ Θεοῦ δεικνύντος τὴν περὶ τὴν γῆν πρόνοιαν, ἐκείνων μέμνηται, ὀνειδίζων αὐτούς.","english":"But some said that \"they knew\" means \"they will shepherd,\" using it metaphorically, and he added \"they mocked,\" in order to signify the wickedness of those who afflict. \"Have not these things been done to you, because you abandoned me?\" Do you see that I say these things not for my own sake, but for yours? From where, then, did these things come about? From where are the cities desolate? From where did the lions rush in? From where did those men mock? If you had not abandoned me, who led you through the desert and prepared you to pass through unharmed. And now what is it to you on the road of Egypt, that you should drink the water of Gihon? Everyone brings this charge and accuses you, that having set God aside, you summoned your enemies and those plotting against you for alliance, and you held them as friends. God is jealous, and he is most indignant above all when we have no need of him; he brings us to necessity, so that we have need of him continually; so greatly does he love us and desire to provide. And if another gives the grace, he is indignant, and overturns what was given, and does not allow it to come to effect. You do not endure the words; you will endure the deeds. He reproaches them, that though they are in better things, they seek the lesser; for Gihon, the Hebrew has Shior, which is translated \"channel.\" For since also in the law the blessed Moses, by comparison with the Egyptians, praised the land of Palestine, as not waiting for a gathering of water so as to irrigate the land like a garden by many hands, but the water is brought from above from heaven, not by human hand, God showing his providence over the land, he mentions those things, reproaching them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":22,"ref":"p22","source":"Ταῦτα δέ φησιν, ὡς πολλάκις μὲν Αἰγυπτίων ἐπικαλεσαμένων, καὶ Ἀσσυρίων τὴν βοήθειαν, καὶ νῦν δὲ ὡς τοῦ Ἰωακεὶμ μεγάλα ἐπὶ τῷ Αἰγυπτίῳ φρονοῦντος, καὶ ὡς οὐδὲν πείσεται ὑπὸ τοῦ Βαβυλωνίου τῇ ἐκείνου συμμαχίᾳ, ἡνίκα ὑπὸ Σύρων ἐπολεμοῦντο, τοὺς Ἀσσυρίους εἰς συμμαχίαν ἐκάλεσαν. Ὅτε δὲ Ἀσσύριοι αὐτοῖς ἐπεστράτευσαν, πρὸς Αἰγυπτίους κατέφυγον. Γηὼν γὰρ τὸν Νεῖλον καλεῖ. Παιδεύσει σε ἡ ἀποστασία σου. Ἱκανὸν γὰρ εἰς παιδείαν τὸ ἔξω τοῦ Θεοῦ γενέσθαι. Λέγει Κύριος. Οὐκ ἐμὰ τὰ ῥήματα, οὐκ ἀνθρωπίνη ἡ ἀπόφασις· ἔτι Θεὸν αὐτῆς ἑαυτὸν καλεῖ. Καὶ οὐκ εὐδόκησα ἐπὶ σοί. Οὐδέποτε, τουτέστιν ἀνεπαυσάμην. Ὅτι ἀπ' αἰῶνος συνέτριψας τὸν ζυγόν σου. Οὐδὲ ἔλυσαν, ἀλλὰ συνέτριψαν. Εἶπας· Οὐ δουλεύσω σοι, ἀλλὰ πορεύσομαι ἐπὶ πάντα βουνόν· ἐκεῖ διαχυθήσομαι ἐν τῇ πορνείᾳ μου. Ὅρα ἀφανίζοντα ἄλλ. ἀφηνιάζοντα καὶ σκιρτῶντα. Ὅρα βουνοὺς καὶ ἄλση τοῦ Θεοῦ προτιμώμενα. Ὁρᾷς ὅτι οὐ τὸ φορτικὸν τῆς ἀρχῆς ἔφυγεν, ἀλλ' ἐξύβριζεν· οὐκ ἂν ᾖ ἴσ. εἰ τεταπεινωμένη καὶ κατειργασμένη, πορνεῦσαι ἐζήτησεν, ἀλλ', ἄνεσιν μόνην, καὶ οὐχ ἁπλῶς Πορνεύσω, ἀλλὰ Διαχυθήσομαι. Ὥστε καὶ εἰ ζυγὸς ἦν καὶ δεσμὸς, εἰκότως ἀπέσφιγγε τὰ ἄτακτα κατέχων σκιρτήματα, καὶ οὐδ' εἰς ὡρισμένους τόπους, ἀλλὰ πανταχοῦ εἰς ἕκαστον χωρίον τῆς ἀσεβείας ἡ ὑπόθεσις. Ἐγὼ ἐφύτευσά σε ἄμπελον καρποφόρον, πᾶσαν ἀληθινήν. Μὴ γὰρ δὴ νομίσῃς πάλιν ἀπὸ κακίας αὐτὰ γενέσθαι φυσικῆς. Ἐπειδὴ γὰρ εἰκὸς ἦν ἀπορεῖν τινας καὶ λέγειν, τίνος ἕνεκεν ἐξ ἀρχῆς","english":"He says these things because often, when the Egyptians and Assyrians were called upon for help—and now, as Joakim was greatly elated over the Egyptian and thought he would suffer nothing from the Babylonian through that one's alliance—when they were being warred against by the Syrians, they called the Assyrians to alliance. But when the Assyrians marched against them, they fled to the Egyptians. For he calls the Nile Geon. \"Your apostasy will discipline you.\" For it is sufficient for discipline to be outside of God. \"Says the Lord.\" Not my words, not a human verdict; he still calls himself her God. \"And I did not take pleasure in you.\" Never, that is, I did not rest. \"Because from of old you shattered your yoke.\" They did not loose it, but shattered it. \"You said, I will not serve you, but I will go upon every hill; there I will be poured out in my fornication.\" Observe him destroying others, kicking against the goad and leaping. Observe hills and groves preferred to God. Do you see that it was not the burdensomeness of rule that she fled, but she waxed insolent? She would not have been so if she had been humbled and subdued; she sought to fornicate, but only for relaxation, and not simply \"I will fornicate,\" but \"I will be poured out.\" So even if it was a yoke and a bond, it reasonably restrained, holding back the disorderly leapings, and not even to defined places, but everywhere, in each region, the pretext of impiety. \"I planted you a fruitful vine, wholly true.\" For do not suppose again that these things came from natural wickedness. Since it was likely that some would be at a loss and say, for what reason from the beginning","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":23,"ref":"p23","source":"ἀπεπήδησε; λέγει· Οὐ παρὰ τὸν γεωργὸν, ἀλλὰ παρὰ τὴν ἄμπελον καρποφόρον, ἀληθινὴν, ταύτην τὴν γνησίαν. Ἐνταῦθα φυσικήν τινα δείκνυσιν ἀρετήν. Οὐκ ἔχεις ἐγκαλέσαι τῷ γεωργῷ. Σὺ ἐστράφης, οὐ δὲ πολλοῦ πόνου ἐδεήθης πρὸς τὸ μεταβληθῆναι. Τοιοῦτον γὰρ κακία ῥᾴστη καὶ εὔκολος. Ἡ ἄμπελος ἡ ἀλλοτρία. Πῶς ἀλλοτρία; Ἔσῃ λοιπὸν ἀλλότριος· ἐμὴ γὰρ καὶ οὐκ ἐμή. Ὁρᾷς οὐκ ἀπὸ τῆς πλάσεως οἰκειουμένη οἰκειουμένους τῷ Θεῷ, ἀλλ' ἀπὸ τῶν ἔργων. Οὕτω καὶ ὅταν λέγῃ, Υἱοὶ ἀλλότριοι ἐψεύσαντό με, καὶ, Οὐκ οἶδα ὑμᾶς· οὐ δημιουργὸν ἕτερον ἐπεισάγει. Εἰ γὰρ αὐτὸς ἐφύτευσε, πῶς ἀλλοτρία; ἀλλὰ μετὰ τὸ στραφῆναι ἀλλοτρία. Ἐγὼ δὲ ἐφύτευσά σε. Τουτέστι, Πλείστην τὴν ἐπὶ σὲ ἐπιμέλειαν ἐποιησάμην. Ἐκβαλὼν ἐξ Αἰγύπτου, καὶ ἀλλοτρίαν σοι δοὺς γῆν, καὶ ἐκβαλὼν ἔθνη κατῴκησά σε, ἐφ' ᾧτε τῆς εὐσεβείας τὸν καρπὸν δοῦναι. Τὸ δὲ, πᾶσαν ἀληθινὴν, ἀντὶ τοῦ, ἐν ἀσφαλείᾳ σε κατῴκησα, ὅπερ λέγει καὶ ὁ Ἡσαΐας· Ἀμπελὼν ἐγενήθη τῷ ἠγαπημένῳ ἐν κέρατι ἐν τόπῳ πίονι. Οὐχ ἁπλῶς δὲ τὸ, πᾶσαν, τέθεικεν· ἀλλ' ἐπειδὴ ἦσαν ἐν αὐτοῖς εὐσεβεῖς ἄνδρες, οἵ τε προφῆται καὶ οἱ τούτοις ἑπόμενοι, ἀντὶ τοῦ, Πάντας ὑμᾶς ἐβουλόμην εἶναι τοιούτους, πάντων ἐπίσης ἐπεμελήθην. Καὶ ἐφύτευσα ἄμπελον Σωρήχ· τουτέστιν ἐκλεκτήν. Ὅπερ γὰρ ἐκεῖ λέγει ἐκλεκτὴν, ἐνταῦθα ἀληθινὴν ἐπὶ τῇ τῶν πατέρων ἐκλογῇ. Πῶς ἐστράφης εἰς πικρίαν, ἡ ἄμπελος ἡ ἀλλοτρία; Ὁ Ἑβραῖος, Ἐστράφης μοιεἰς σπέρμα ἀμπέλου ἀλλοτρίας. ἵνα εἴπῃ, Τὰ μὲν ἐμὰ νόμιμα παρεχάραξας, τοῖς δὲ τῶν ἐθνῶν ἔθεσιν ἐξηκολούθησας. Ὃ λέγει καὶ ὁ Μωυσῆς·","english":"Did it leap away? He says: Not because of the vinedresser, but because of the vine—fruitful, true, this genuine one. Here he shows a certain natural virtue. You have no ground to accuse the vinedresser. You turned, and you did not need much labor to be changed. For such is vice—very easy and effortless. The vine is the alien vine. How is it alien? You will henceforth be alien; for it is mine and not mine. Do you see that those who are made God's own are made his own not from their formation but from their works? So too when he says, \"Alien sons have lied to me,\" and, \"I do not know you,\" he does not introduce another creator. For if he himself planted it, how is it alien? But after it turned, it is alien. But I planted you. That is, I made the greatest provision for you. Having brought you out of Egypt, and given you an alien land, and cast out the nations, I settled you there, so that you might give the fruit of piety. And the phrase \"every true one\" is instead of, I settled you in safety, which Isaiah also says: \"A vineyard became to the beloved in a horn, in a fat place.\" He has not set down \"every\" without reason, but since there were pious men among them—both the prophets and those who followed them—it is instead of, I wished all of you to be such, and I took care of all equally. And I planted a vine of Sorech—that is, chosen. For what he there calls \"chosen,\" here he calls \"true,\" with reference to the election of the fathers. How did you turn to bitterness, the alien vine? The Hebrew reads, \"You have turned to me into the seed of an alien vine,\" so as to say, You have transgressed my laws, and you have followed the customs of the nations. Which Moses also says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":24,"ref":"p24","source":"Ἐκ γὰρ ἀμπέλου Σοδόμων ἡ ἄμπελος αὐτῶν, καὶ ἡ κληματὶς αὐτῶν ἐκ Γομόῤῥας. Ἡ σταφυλὴ αὐτῶν σταφυλὴ χολῆς, βότρυς πικρίας ὁ βότρυς αὐτῶν. Ὅθεν καὶ χολὴν τῷ Δεσπότῃ προσήνεγκαν. Ἀλλ' ἐπειδὴ τὴν θείαν ἐξύβρισαν φυτουργίαν, καὶ εἰς πικρίαν ἐστράφησαν, καὶ ἀντὶ σταφυλῆς ἀκάνθας, ὁ ἐξ αὐτῶν κατὰ σάρκα Χριστὸς ἄμπελον ἀληθινὴν ἑαυτὸν ὀνομάζει λέγων· Ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή· τοὺς δὲ εἰς αὐτὸν πεπιστευκότας, κλήματα προσαγορεύει. Καὶ ἐὰν ἀποπλύνῃ ἐν νίτρῳ. Εἶτα ἵνα μὴ φυσικὴν εἶναι νομίσῃς αὐτὴν, Κεκηλίδωσαι ἐν ἀδικίαις σοῦ. Καὶ μὴν, καὶ εἰ ἐπίκτητός ἐστι, καὶ ἐπιγέγονε, καὶ ἐξ ἀδικιῶν ἐστι, δυνατὸν ἀποτρίψασθαι· καὶ γὰρ δυνατόν· εἰ γὰρ μὴ δυνατὸν, οὐκ ἂν εἶπεν· Τί σοὶ καὶ τῇ ὁδῷ Αἰγύπτου; Πῶς οὖν λέγει· Ἐὰν πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι; Ὥσπερ λέγει· Εἰ ἀλλάξεται Αἰθίοψ τὸ δέρμα αὐτοῦ, καὶ πάρδαλις τὰ ποικίλματα αὐτῆς. Οὐδὲ γὰρ ἐκεῖ εἰς ἀδύνατον καθίστησι τὸ πρᾶγμα, καὶ τοιαῦτα ὑποδείγματα τοῦτο βούλονται, ἀλλὰ θυμοῦ τὰ ῥήματα. Οὐ τοῦτό φησιν, ὅτι Ἐὰν μετανοήσῃς, οὐ δέχομαί σε, ἀλλ' ὅτι ἡ δι' ὕδατος κάθαρσις οὐδὲν ὠφελεῖ, ἐπειδὴ ἐδόκουν καὶ οὕτω καθαίρεσθαι. Ἐκ μεταφορᾶς ἔλαβε τῶν δυσεκπλύτων ἐρίων, ἢ τῶν ἐπι κεχρωσμένων σωμάτων, ὑπό τινος διαχυθείσης χολῆς, ἤ τινος τοιούτου. Τὸ μὲν γὰρ νίτρον, καὶ ἣν καλεῖ πόαν, τὸν εἰς τὴν ἐπιφάνειαν τοῦ σώματος ἀποπλύνειν ῥύπον οἶδεν· ἐπικεχρωσμένον μέντοι σῶμα, καὶ οἱονεὶ βεβαμμένον οὐκ ἰᾶται. Βούλεται γοῦν εἰπεῖν, ὅτι Οὐκ ἀπὸ τῶν σμηγμάτων δύνῃ τῶν ἁμαρτημάτων λαβεῖν τὴν ἄφεσιν.","english":"For their vine is from the vine of Sodom, and their branch is from Gomorrah. Their grape is a grape of gall, their cluster is a cluster of bitterness. Hence they also brought gall to the Master. But since they outraged the divine planting and were turned to bitterness, and instead of a grape brought forth thorns, the Christ from them according to the flesh names himself a true vine, saying: I am the true vine; and those who have believed in him he calls branches. And if you wash yourself with natron. Then, so that you may not think it is natural, You are stained with your injustices. And yet, even if it is acquired, and has been added, and is from injustices, it is possible to scrub it away; for it is possible; for if it were not possible, he would not have said: What have you to do with the way of Egypt? How then does he say: If you multiply grass for yourself, you are stained? As he says: If the Ethiopian changes his skin, and the leopard its spots. For neither there does he set the matter as impossible, and such examples mean this, but the words are of anger. He does not say this, that If you repent, I do not receive you, but that the cleansing through water profits nothing, since they supposed they were cleansed even in this way. He took it from the metaphor of wool hard to wash out, or of bodies dyed, by some gall poured out, or something of the sort. For the natron, and what he calls grass, knows how to wash away the filth on the surface of the body; but a body dyed, and as it were steeped, it does not heal. He wishes then to say this: that you cannot receive forgiveness from the stains of your sins.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":25,"ref":"p25","source":"Γνησίας γὰρ τῆς περὶ τὸ καλὸν διαθέσεως δεῖ, καὶ τέλεον ἀποστραφῆναι τὸ κακόν. Ἵνα οὖν εἴπῃ· Οὐκ ἀπὸ τοῦ εἶναι ἐν τῇ γῇ, οὐδὲ ἀπὸ τοῦ θυσίας ἐπιτελεῖν, ἢ ἐν τῷ ναῷ εἰσιέναι, ἢ Σάββατον τηρεῖν, ἤ τι τοιοῦτον, λαμβάνεις τὴν ἄφεσιν, ἀλλ' ἀρετὴν μετελθὼν, καὶ ἔργων ἐπιδειξάμενος κατόρθωσιν. Πόαν δὲ λέγει, ὃ κατὰ τὴν Σύρων φωνὴν, ἀλάαν καλοῦσι· κατὰ δὲ τὴν Ἑβραίων, βορήθ· κατὰ δὲ τὴν Ἑλλήνων φωνὴν, δορύκνιον ὀνομάζουσι. Τὸ οὖν, κεκηλίδωσαι, οἱονεὶ, Βεβαμμένη εἶ τῇ κακίᾳ, καὶ τῇ περὶ τὴν ἀσέβειαν ἐπιμελείᾳ. Πῶς ἐρεῖς, Οὐκ ἐμιάνθην; Τί βούλει πάλιν; Οὐκ ὠργίσθης; οὐκ ἀπέῤῥιψας; οὐκ εἶπας ὅτι Κεκηλίδωσαι; Τί πάλιν ἐλέγχεις; Ὁρᾷς ἐραστοῦ ἠδικημένου ῥήματα; Πῶς ἐρεῖς, Οὐκ ἐμιάνθην; τὸ μέγιστον ἁμάρτημα, ἐπὶ τῶν ἔργων\n\nπαραβαίνοντες, ἐπὶ τῶν λόγων ἀρνεῖσθε. Τὸ Πολυάνδριον τοῦτο ἦν, ὅπου τὰ σώματα τῶν παίδων ἐπὶ τοῦ Μανασσῆ κατωρύγη· τὰς γὰρ ὁδοὺς ἐνταῦθα τὰς πράξεις λέγει· ἕστηκε γὰρ ὁ τόπος βοῶν, οὐδὲ ἀρνῇ τὸν ἔλεγχον φανερὸν ὄντα. Μὴ γὰρ μακρὰν ἀπελθεῖν δεῖ; Καὶ ἵνα δείξῃ ὅτι οὐ τὴν γνώμην μετεβάλλοντο, ἐπάγει· Πῶς ἐρεῖς, Οὐκ ἐμιάνθην, τουτέστιν· Ἁμαρτάνουσα ἀρνῇ ὡς μηδὲν ποιήσασα. Ἴδε τὰς ὁδούς σου ἐν τῷ Πολυανδρίῳ καὶ γνῶθι τί ἐποίησας. Τουτέστιν, Ὅρα τὸν τόπον ὅπου ἡμάρτανες. Πολυάνδριον δὲ ὁ Ἑβραῖος οὐκ ἔχει, ἀλλ' ἴδε τὸν τόπον τοῦ Γαΐ· λέγει δὲ ἐν ᾧ πρὸς τὰς θυγατέρας τῶν Μαδιανιτῶν ἐκτραπέντες εἰς εἰδωλολατρείαν ἐξώκειλαν. Σκόπησον τοίνυν, φησὶ, τὰς ἄνωθέν σου παρανομίας· ἴσως δὲ Πολυάνδριον ἡρμήνευσαν, ἀπὸ τοῦ πλήθους τῶν αὐτόθι ἀναιρεθέντων. Ὀψὲ φωνὴ αὐτῆς ὠλόλυζε.","english":"For genuine disposition toward the good is required, and a complete turning away from evil. So then, that he might say: Not from being in the land, nor from offering sacrifice, or entering the temple, or keeping the Sabbath, or anything of that sort, do you receive forgiveness, but by pursuing virtue and displaying uprightness in works. And he calls it grass, which in the Syrian tongue they call alaa; in the Hebrew, boreth; in the Greek tongue they name it doryknion. So then, \"you are stained,\" as it were, You are dyed in wickedness, and in your devotion to impiety. How will you say, I have not been defiled? What do you want again? Were you not angry? Did you not cast off? Did you not say that You are stained? Why do you again bring charges? Do you see the words of a wronged lover? How will you say, I have not been defiled? The greatest sin, you transgress in deeds, and you deny in words. This Polyandrion was where the bodies of the children were buried in the time of Manasseh; for he calls the ways here the deeds; for the place stands crying out, nor do you deny the reproof when it is manifest. For must one go far away? And to show that they did not change their mind, he adds: How will you say, I have not been defiled, that is: Sinning, you deny it as though you had done nothing. See your ways in the Polyandrion and know what you have done. That is, Look at the place where you were sinning. But the Hebrew does not have \"Polyandrion,\" but \"see the place of Gai\"; and he means that in which, having turned aside to the daughters of the Midianites, they fell into idolatry. Consider, then, he says, your transgressions from above; perhaps they translated it \"Polyandrion\" from the multitude of those slain there. Late in the evening her voice wailed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":26,"ref":"p26","source":"Καθάπερ πρὸς γυναῖκα μεθύουσαν, καὶ οὐκ εἰδυῖαν ἅπερ ἔπραξεν, οὕτω διαλέγεται. Πανταχοῦ σπουδάζει μαθεῖν αὐτῆς τὰ ἁμαρτήματα· ὄντως γὰρ μεγάλης σοφίας δεόμεθα, πρὸς τὸ μαθεῖν ἡμῶν τὰ ἁμαρτήματα, ὄντως μεγάλων ὀφθαλμῶν. Τί τοῦ Δαυῒδ συνετώτερον; καὶ οὐκ ἠδυνήθη συνιδεῖν τὴν ἁμαρτίαν, οὐκ ἠδυνήθη κατιδεῖν. Ἀλλ' ἐδεήθη προφήτου τοῦ δηλώσοντος αὐτήν. Οὐ γὰρ οὕτω πρὸς τὸ ἁμαρτεῖν σφοδρὸς ὁ διάβολος, ὡς πρὸς τὸ μὴ συνιδεῖν τὸ ἁμάρτημα, ἵνα ἐπιμένωμεν ἁμαρτάνοντες Τὰς ὁδοὺς αὐτῆς ἐπλάτυνεν ἐφ' ὕδατα ἐρήμου. Οὐδὲ ὡς ἁμαρτάνουσα, οὐδὲ ὡς κλέπτουσα, ἀλλὰ μετὰ ἀδείας, μετὰ πολλῆς πλησμονῆς. Ὕδατα ἐρήμου, τί φησι; τὴν ἀσέβειαν, τὴν εἰδωλολατρείαν. Ἐν ἐπιθυμίαις ψυχῆς αὐτῆς ἐπνευματοφορεῖτο. Κατὰ δὲ τοὺς λοιποὺς, Εἵλκυσαν ἄνεμον· πνεῦμα γὰρ ἐπισπασάμενοι τὸ ἀκάθαρτον, ἐματαιώθησαν. Ἤγουν, ἅπερ ἀκούειν ἠβούλετο. Λέγειν οἱ ψευδοπροφῆται προσεποιοῦντο, ἢ ὅτι μαινομένης δίκην, ἐξ ἄλλης εἰς ἄλλην ἐπιθυμίαν μετέβαινεν. Ὕδατα ἀεὶ τὴν διδασκαλίαν καλεῖ τὴν ἑαυτοῦ πανταχοῦ, ἐκεῖνα δὲ τὰ ὕδατα τὴν διδασκαλίαν τῶν εἰδώλων, ἔνθα ἐκενοφωνεῖτο. Ὅρα οὐδαμοῦ ἐξ ἀνάγκης, πανταχοῦ ἐξ ὕβρεως ἐν ἐπιθυμίαις ψυχῆς αὐτῆς, ὅταν καὶ μετὰ ἐπιθυμίας τὰ κακὰ πράττῃ. Τίς ἐπιστρέψει αὐτήν, Ὁρᾷς καὶ τοῦτο πάλιν ἑτέρως λεγόμενον, καὶ ἑτέρως γινόμενον. Οὐκ ἀπεστράφη οὖν, καὶ μὴν καὶ σὺ ἐπέστρεψας αὐτὴν, καὶ οὐδὲ παρεδέδοτο. Ἀλλὰ τὸ μὴ συμβεβηκὸς εἶπεν, ἵνα οὕτω γοῦν ἐπιστραφῇ. Ἐν τῇ ταπεινώσει αὐτῆς εὑρήσουσιν αὐτόν. Τουτέστι, κατειργασμένην, δεδεμένην, παραδεδομένην. Ὀψὲ φωνὴν αὐτῆς ὠλόλυξεν.","english":"He speaks to her as to a drunken woman who does not know what she has done. Everywhere he is eager to learn her sins; for truly we need great wisdom in order to learn our sins, truly great eyes. Who was more understanding than David? And yet he could not perceive his sin, he could not see it clearly. But he needed a prophet to point it out. For the devil is not so vehement in urging us to sin as in preventing us from perceiving the sin, so that we may persist in sinning. She widened her ways upon the waters of the desert. Not as one sinning, nor as one stealing, but with license, with great abundance. The waters of the desert—what does he mean? Impiety, idolatry. In the desires of her soul she was carried about by the spirit. But according to the others, They drew in wind; for having drawn in the unclean spirit, they were made vain. That is, the things which she wished to hear, the false prophets pretended to say; or that, like one possessed, she passed from one desire to another. Everywhere he calls his own teaching waters, but those waters are the teaching of idols, where she was babbling empty things. Observe that nowhere is it from necessity, but everywhere from insolence, in the desires of her soul, when she does evil even with desire. Who will turn her back? You see that this too is said in one way and happens in another. She was not turned back—and yet you turned her back, and she was not even handed over. But he spoke of what had not happened, so that at least in this way she might turn back. In her humiliation they will find him. That is, brought into subjection, bound, handed over. Late did she wail aloud with her voice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":27,"ref":"p27","source":"*Κατὰ τὸν Ἑβραῖον οὕτως ἔχει· Ὡς πρωτότοκον μοσχάριον σκιρτᾷ. –Τὰς ὁδοὺς αὐτῆς ἐπλάτυνεν ἐφ' ὕδατα ἐρήμου. Ἵνα εἴπῃ· Τὰς πράξεις αὐτῆς ἐξέχεεν ὡς ὕδατα ἐπὶ τὰς ἐρήμους εἰδώλοις λατρεύουσα καὶ καταφρονοῦσα τοῦ ναοῦ. Κατὰ τὸν Ἑβραῖον οὕτω κεῖται· Ὡς δάμαλις δεδιδαγμένη ἐν πανερήμῳ ἅλλεσθαι. Ἐν ἐπιθυμίαις ψυχῆς αὐτῆς. Ἀκολούθως ὁ Ἑβραῖος ἔχει· Καὶ ἐν τῷ θελήματι τῆς ψυχῆς αὑτοῦ βαδίζειν πρὸς ἕκαστον κλίμα. Τίς ἐπιστρέψει αὐτόν; Ἀκολούθως κατὰ τὴν τῶν Ἑβραίων κεῖται, τουτέστιν, Ἐμοῦ ἀποφηναμένου κατ' αὐτῆς αἰχμαλωσίαν, τίς δύναται αὐτῇ βοηθῆσαι; Πάντες αὐτήν. Ὁ Ἑβραῖος· Ἐν τῷἀροτριᾷν εὑρήσουσιν αὐτήν· τουτέστιν, ἐν τῇ διαφθορᾷ αὐτῆς. Οὕτω μὲν οὖν κεῖται κατὰ τὴν τῶν Ἑβραίων ἔννοιαν· ὁ δὲ Ἑλληνικὸς τοιαύτην τινὰ ἔχει τῶν ῥημάτων διάνοιαν· Εὐάλωτος ἔσται, τῆς παρ' ἐμοῦ προνοίας οὐκ ἀξιουμένη. Ἀπόστρεψον τὸν πόδα σου ἀπὸ ὁδοῦ τραχείας· Πῶς πάλιν παραινεῖς; πῶς πάλιν συμβουλεύεις, εἰ κεκηλίδωται; Ὁδοὺς τραχείας τὰ εἴδωλα λέγει, καὶ δίψος δεικνὺς, ὅτι οὔτε ἡδονὴν τὸ πρᾶγμα ἔχει. Ποία γὰρ ἡδονὴ τὸ θύειν υἱοὺς καὶ θυγατέρας; Τί δὲ τούτων τραχύτερον τῶν ἐπιταγμάτων; ποία δὲ ἡδονὴ τὸ πορνεύεσθαι τὰς γυναῖκας αὐτῶν, καὶ μοιχᾶσθαι; Ποία δὲ ἡδονὴ τὰ μέλλοντα προακούειν, εἰκῆ, καὶ μάτην οὐδὲν ὠφελουμένους ἀπὸ τῆς προῤῥήσεως; Ποία δὲ ἡδονὴ τὸ κατατέμνεσθαι, καὶ αἱμάττειν τὰς χεῖρας; Ἢ ποία ἡδονὴ τὸ συγγίνεσθαι","english":"According to the Hebrew it reads thus: Like a firstborn calf she skips. – She made her ways broad upon the waters of the desert. That is to say: She poured out her deeds like waters upon the deserts, serving idols and despising the temple. According to the Hebrew it stands thus: Like a heifer taught to leap in a wholly desolate place. In the desires of her soul. Accordingly the Hebrew has: And in the will of his soul to walk toward every region. Who will turn him back? Accordingly, according to the Hebrew it stands, that is: Since I have pronounced captivity against her, who can help her? All will. The Hebrew: In plowing they will find her; that is, in her corruption. So then it stands according to the Hebrew sense; but the Greek has some such meaning of the words: She will be easily captured, not deemed worthy of my providence. Turn your foot away from the rough road. How again do you exhort? How again do you advise, if she has been defiled? He calls idols rough roads, and showing the thirst, that the matter has no pleasure. For what pleasure is there in sacrificing sons and daughters? And what is rougher than these commands? What pleasure is there in their women fornicating and committing adultery? What pleasure is there in forehearing the future, vainly and to no purpose, benefited nothing by the foretelling? What pleasure is there in cutting themselves and bloodying their hands? Or what pleasure is there in consorting","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":28,"ref":"p28","source":"ἀλόγοις; οὐδὲν τραχύτερον τῆς ὁδοῦ ταύτης. Τίς οὐκ ἂν φύγῃ τραχεῖαν ὁδόν; Τίς οὐκ ἀποσταίη δίψους; Αὕτη δὲ οὔτε μετὰ παραίνεσιν τὴν ἀπὸ τῶν λόγων. Τί ἐστιν, ἀνδριοῦμαι; τῇ φιλονεικίᾳ ἐπιμενῶ. *Ὁρᾷς ὅτι τὸ ἄνω κείμενον, ὅτι Ἐὰν ἀποπλύνῃ ἐν νίτρῳ, καὶ πληθύνῃς σεαυτῇ πόαν, οὐκ ἀποστρεφομένων τὴν μετάνοιαν λέγει, ἀλλὰ γνησίαν τὴν ἐκ τῶν ἁμαρτημάτων ζητῶν ἐπιστροφήν. Ἐπειδὴ τοίνυν ἔφη ἄνω· Τὰς ὁδοὺς αὐτῆς ἐπλάτυνεν ἐφ' ὕδατα ἐρήμου, παραινεῖ αὐτῇ νῦν, μὴ κάμνειν περὶ τὴν τῶν εἰδώλων θεραπείαν, τὰ ὄρη καταλαμβάνουσαν, μηδὲ ἐπιθυμεῖν ἐκείνων τῶν ματαίων. Τοῦτο γὰρ μηνύει, Τὸν φάρυγγά σου ἀπὸ δίψους. Κατὰ μέντοι τὸν Ἑβραῖον οὕτως ἔχει, Ἀπόστρεψοντὸν πόδα σου τοῦ περιπατεῖν ἀνυπόδετος, καὶ τὴν φωνήν σου ἀπὸ κλαυθμοῦ. Τουτέστι, Μεταβαλοῦ τὴν γνώμην, ὥστε μὴ αἰχμάλωτον γενέσθαι καὶ πενθεῖν ἐπὶ τοῖς καταλαβοῦσι κακοῖς, σώζεται δὲ ἐν ἑκατέρῳ ἡ ἔννοια ἡ αὐτή. Ὁ μὲν γὰρ τὰ ἀποβαίνοντα ἐκ τῆς ἀσεβείας ἔφη· Ὁ δὲ Ἑλληνικὸς τὴν αἰτίαν τῶν κακῶν. Ἡ δὲ εἶπεν· Ἀνδριοῦμαι. Οὐ βούλομαι, τουτέστιν, ἀρκῶ ἐμαυτῇ. Ὡς αἰσχύνη κλέπτου ὅταν ἁλῷ, οὕτως αἰσχυνθήσονται. *Τουτέστιν ὡς ἐπαυτοφώρῳ ληφθεὶς κλέπτης ἀρνήσασθαι οὐ δύναται, οὕτω καὶ οὗτοι τῶν συμφορῶν καταλαβουσῶν οὐκ ἂν ἀρνηθεῖεν τῶν εἰδώλων τὴν ἀσθένειαν, αἰσχυνόμενοι τῇ περὶ αὐτὰ θεραπείᾳ. Οὕτως αἰσχυνθήσονται οἱ υἱοὶ Ἰσραὴλ αὐτοὶ, καὶ οἱ βασιλεῖς αὐτῶν, καὶ οἱ ἄρχοντες, καὶ οἱ ἱερεῖς αὐτῶν, καὶ οἱ προφῆται αὐτῶν. Ἐπειδὴ πολλάκις τῶν τιμωριῶν τοῦτο μᾶλλον ἡμᾶς θορυβεῖ, καὶ τοῦτο τίθησιν, ὃ μετὰ τὸν ἐμπρησμὸν γέγονεν.","english":"to irrational creatures; nothing is rougher than this way. Who would not flee a rough way? Who would not depart from thirst? But she did not even after the exhortation that comes from words. What is it, I will act manfully? I will persist in contentiousness. You see that what is written above, that If you wash yourself with nitre, and multiply for yourself herbs, he does not speak of those who turn away from repentance, but he seeks a genuine turning back from sins. Since, therefore, he said above: She made her ways broad upon the waters of the desert, he now exhorts her not to grow weary in the service of idols, seizing the mountains, nor to desire those vain things. For this is what he indicates: Your throat from thirst. According to the Hebrew, however, it reads thus: Turn away your foot from walking barefoot, and your voice from weeping. That is: Change your mind, so as not to become captive and mourn over the evils that have overtaken you; and in both the same thought is preserved. For the one spoke of the outcomes of impiety; the other, the Greek, of the cause of the evils. But she said: I will act manfully. I do not wish, that is, I am sufficient for myself. As the shame of a thief when he is caught, so shall they be ashamed. That is, as a thief caught in the very act cannot deny it, so these too, when calamities overtake them, could not deny the weakness of idols, being ashamed of their service to them. Thus shall the sons of Israel themselves be ashamed, and their kings, and their rulers, and their priests, and their prophets. Since this more than anything disturbs us among punishments, he also sets down this, which happened after the burning.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":29,"ref":"p29","source":"Τῶν γὰρ ψευδοπροφητῶν ἀπατώντων αὐτοὺς εἰκῆ, καὶ φυσώντων τοὐναντίον ἐξέβη, καὶ ἐγένετο, καὶ γέγονεν αἰσχύνη μεγάλη, καὶ ᾐσχύνθησαν οἱ βασιλεῖς, ὡς οὐ δυνάμενοι προστῆναι, οἱ ἱερεῖς μὴ πειθαρχήσαντες τοῖς παρὰ Θεοῦ, οἱ προφῆται διὰ τοὺς μάντεις. Τῷ ξύλῳ εἶπαν· Ὅτι πατήρ μου εἶ σύ. Τί ταύτης χεῖρον τῆς ἀναισθησίας; Εἰ γὰρ μὴ Θεὸν ἐγκατέλιπον, τί ταύτης τῆς πηρώσεως χαλεπώτερον; Ἀλλὰ τῷ ξύλῳ οὐκ εἶπε, φησὶν, ἀλλὰ τῷ δαίμονι τῷ τὸ ξύλον κινοῦντι. Καὶ ἔστρεψαν ἐπ' ἐμὲ νῶτα. Χείρων ἁμαρτία αὕτη. Τίνα κατέλιπον; Πῶς ἀπεστράφησαν; Συνεχῶς αὐτῶν λέγει τὰ ἁμαρτήματα. Ὁρᾷς ὅσον ἀγαθὸν τὰ κακὰ, ὅταν τὸν Θεὸν ἐπιγινώσκειν ποιεῖ. Ὁρᾷς ὅτι παρὰ ῥᾳθυμίαν ἡ πλάνη; Ὁρᾷς ὅτι παρὰ ἄνοιαν; Ὁρᾷς, ὅτι παρὰ τὰ ἄλλα τὰ ἀνθρώπινα ἁμαρτήματα ἄλλ'. ἐλαττώματα. Ὅτι κατ' ἀριθμὸν τῶν πόλεών σου ἦσαν οἱ θεοί σου Ἰούδα. Πάλιν ὄνειδος, ὅταν ποιηταὶ τῶν θεῶν ὦσι. Οὐδὲ γὰρ ὅτι ἐλάχιστοί εἰσιν ἔχει εἰπεῖν, οὐδὲ γὰρ ὅτι μακράν. Κατὰ ἀριθμὸν γὰρ τῶν πόλεών σου ἦσαν οἱ θεοί σου Ἰούδα. Ἵνα τί λαλεῖτε πρός με· πάντες ὑμεῖς ἠσεβήσατε Οὐκ ἔστιν εἰπεῖν ὅτι οἱ μὲν, ναὶ, οἱ δὲ, οὔ. Ἵν' οἱ διαφεύγοντες τὴν πλάνην τοῖς ἄλλοις γένωνται παραμυθία. Ἄρα οὐδὲ καλεῖν τὸν Θεὸν ἄξιοί ἐσμεν ἀσεβοῦντες· οὐδὲ ἐν συμφοραῖς αὐτῷ εὔχεσθαι, ὅταν ἐν ἀδείᾳ αὐτὸν ἀγνοῶμεν, λέγει Κύριος· Μὴ γὰρ ἐγὼ λέγω; Ὁ ὑβρισθεὶς, ὁ τὰ πάντα εἰδώς. Μάχαιρα κατέφαγε τοὺς προφήτας ὑμῶν. Τοὺς προφήτας. Ἀλλ' οὐκ ἔδει τὰ παιδία, ἀλλὰ τοὺς ἀπατῶντας, καὶ τοῦτο ἐποίησε, φησὶ, καὶ οὐχ ἁπλῶς, οὐδὲ κοινῷ θανάτῳ·","english":"For when the false prophets were deceiving them to no purpose and blowing the opposite way, it came out and happened, and there was great shame, and the kings were put to shame, as unable to stand forth; the priests, as not obeying the things from God; the prophets, because of the diviners. They said to the wood: You are my father. What is worse than this insensibility? For if they had not forsaken God, what is harsher than this blindness? But it was not to the wood, he says, but to the demon that moves the wood. And they turned their backs to me. This sin is worse. Whom did they forsake? How did they turn away? He continually speaks of their sins. Do you see how great a good evils are, when they make one recognize God? Do you see that the error came from negligence? Do you see that it came from folly? Do you see that besides the other human sins there are other defects? For your gods, O Judah, were as numerous as your cities. Again a reproach, when they are makers of gods. For he cannot say that they are very few, nor that they are far off. For your gods, O Judah, were as numerous as your cities. Why do you speak to me? All of you have acted impiously. It cannot be said that some did, yes, and others did not. So that those who escape the error may become a comfort to others. Therefore, when we act impiously, we are not even worthy to call upon God, nor to pray to him in calamities, when in ease we ignore him, says the Lord. For do I not say it? I, who was insulted, I, who know all things. The sword has devoured your prophets. Your prophets. But it should not have been the children, but those who deceived, and this he did, he says, and not simply, nor by a common death.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":30,"ref":"p30","source":"ἵνα μή τις τῇ φύσει τοῦτο λογίσηται, ἀλλ' ἵνα μάθωσιν ὅτι ἀπὸ Θεοῦ γέγονεν ἡ ὀργή. *Οὔτε εὐεργετούμενοι, τὸν εὐεργέτην ἐπέγνωτε, οὔτε παιδευόμενοι τῆς ἀσεβείας ἀπέστητε. Ἐγὼ δὲ καὶ τοὺς αἰτίους τῆς πλάνης σφαγῇ παραδέδωκα. Μάχαιρα, γὰρ, φησὶ, κατέφαγε. Τοὺς μὲν γὰρ, Ἠλίας ὁ προφήτης, τοὺς δὲ Ἰηοῦ ὁ βασιλεὺς, τοὺς δὲ Ἰωσίας ὁ εὐσεβὴς βασιλεὺς σφαγῇ παραδέδωκεν. Μὴ ἔρημος ἐγενήθην τῷ Ἰσραήλ; Μὴ ἔρημος, τουτέστι μὴ ἄκαρπος. Εἰ γὰρ ἄκαρπος, ἀναχωρῆσαι αὐτοὺς ἐχρῆν. Οὐδὲ οὕτω μὲν οὖν, οὐ γὰρ μισθῷ δουλεύειν δεῖ τῷ Θεῷ. Μὴ ἐπιλήσεται νύμφη τὸν κόσμον αὐτῆς; Ὁ δὲ λαός μου. Ὅρα πάλιν ὑφειμένον τὸν λόγον. Ὃ μάλιστα ἐζήτουν ἄνθρωποι, τὴν δόξαν, οὐκ ἔστιν\n\nεἰπεῖν, ὅτι Ἀγαθῶν μὲν ἀπελαύομεν, ἐν ἀτιμίᾳ δὲ ἦμεν. Ὥσπερ τῇ νύμφῃ κόσμος, κἀγὼ τῷ λαῷ, ὥστε δύσκολον ἦν τὸ ἐπιλαθέσθαι. *Τουτέστι, τὰ πρὸς εὐκοσμίαν διώκουσιν ἄνθρωποι. Καὶ νύμφη μὲν ἀγαπᾷ τὸν κόσμον, ὡς ὡραϊζομένη ἐξ αὐτοῦ, παρθένος δὲ τῆς στηθοδεσμίδος ἀντέχεται, ὡς εὐπρέπειαν ἐχούσης· ὁ δὲ λαὸς, καὶ κόσμον, καὶ εὐπρέπειαν ἐσχηκὼς παρ' ἐμοῦ, καὶ δόξης οὐ τῆς τυχούσης ἀπολαύσας, κόσμον μὲν καὶ εὐπρέπειαν καλέσας τῶν νομίμων τὴν διάταξιν, καθ' ἣν νομίμως τῶν λοιπῶν ἄλλων φαίνονται ἐν διατάγμασιν ὄντες, πάσης μὲν πλεονεξίας καὶ κακίας ἀλλότριοι τυγχάνοντες, ἡμερότητα καὶ φιλανθρωπίαν παιδευόμενοι, δόξαν δὲ ὡς ἐκ τῆς τοῦ Θεοῦ βοηθείας πάντων ὑποκυπτόντων, καὶ θαυμαζόντων τὴν εἰς αὐτοὺς κηδεμονίαν τοῦ Θεοῦ, τοσούτων τοίνυν ἀπολαύσαντες παρ' ἐμοῦ, λήθην τῶν ἐμῶν εὐεργεσιῶν ἐποιοῦντο.","english":"So that no one might attribute this to nature, but that they might learn that the wrath came from God. Neither when you were being benefited did you recognize the benefactor, nor when you were being disciplined did you desist from impiety. But I also handed over to slaughter the very authors of the deception. For a sword, he says, devoured them. For some Elijah the prophet handed over to slaughter, others Jehu the king, and others Josiah the pious king. Was I a wilderness to Israel? Was I a wilderness, that is, was I unfruitful? For if I was unfruitful, they ought to have withdrawn. Not even so, then, for one must not serve God for wages. Does a bride forget her adornment? But my people. See again how the word is tempered. What people especially sought, glory, it is not possible to say that we enjoyed good things but were in dishonor. As adornment to the bride, so was I to the people, so that it was difficult to forget. That is, people pursue things that contribute to good order. And a bride loves her adornment, as being beautified by it, and a virgin clings to her breast-band, as having comeliness; but the people, having had both adornment and comeliness from me, and having enjoyed no ordinary glory, calling the ordinance of the laws adornment and comeliness, according to which they appear to be in ordinances lawfully among the rest, being strangers to all greed and wickedness, being taught gentleness and love of humanity, and glory as from God's help when all submitted and marveled at God's care for them—having enjoyed so many things from me, then, they made themselves forgetful of my benefactions.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":31,"ref":"p31","source":"Τί ἔτι καλὸν ἐπιτηδεύσεις ἐν ταῖς ὁδοῖς σου τοῦ ζητῆσαι ἀγάπησιν; *Τουτέστι, πόσα ποιήσασα δυνήσῃ ἐξαλεῖψαι τὰ ἁμαρτήματά σου, καὶ δεῖξαι αὐτὴν καθαρὰν, ὥστε τῆς παρ' ἐμοῦ ἀγάπης ἀξιωθῆναι. Οὐχ οὕτως, τουτέστιν, οὐδὲ πολλὰ ποιήσασα, δύνῃ ἐκπλῦναι τῶν ἁμαρτημάτων τὸ πλῆθος. Ἀλλὰ καὶ σὺ ἐπονηρεύσω τοῦ μιᾶναι τὰς ὁδούς σου. Τουτέστιν, σπουδὴν ἔθου ταύτην, ὥσπερ φιλονεικοῦσα καὶ ἐπιτηδεύουσα ἀκάθαρτος γενέσθαι, οὕτω πάντα πεποίηκας. Αὕτη τοίνυν σπουδὴν ἔσχε τοιαύτην, τί τοιοῦτον σὺ περὶ αὐτῆς; Καίτοι πάντα τὰ ἄλλα παραλιπὼν, ὅρα ποῖον τίθησιν, ἐν χερσί σου εὑρέθη αἵματα ψυχῶν ἀθώων. Οὐκ ἐν διορύγμασιν εὗρον αὐτούς. Τοῦτο καὶ Ἰεζεκιήλ φησι, Τοῦτο ὑπὲρ πᾶσαν τὴν πονηρίαν σου, ὅτι τοὺς υἱοὺς ἔθυον, καὶ τὴν φύ σιν ἐξεπολέμωσαν πρὸς ἑαυτούς. Οὐδὲν οὐδέπω λέγω, ὅτι δαίμοσιν, ἀλλ' ὅτι μηδὲν ἔχοντες ἐγκαλεῖν, καὶ τὸ δεινὸν οὐδὲ λάθρα, οὐδὲ νόμῳ λῃστείας, ἀλλὰ τρόπῳ εὐσεβείας ἐδρᾶτο τὰ δεινὰ, ἐπὶ προσχήματι ἁγιαστείας μιαιφονίαι ἐτελοῦντο ἄλλ'. ἐτολμῶντο. Καὶ εἶπας ἀθῶός εἰμι. Τὸ ἀναίσχυντον τὸ περὶ τὰ ἁμαρτήματα, ὃ μάλιστα τοῦ Θεοῦ τὴν ὀργὴν ἐκκαίειν δύναται, τὸ μηδὲ ἐπιγινώσκειν τὰ ἑαυτῶν πλημμελήματα. Ἀλλὰ ἀποστραφήτω ὁ θυμὸς αὐτοῦ ἀπ' ἐμοῦ. Τί λέγεις, μάτην ὀργίζομαι ἢ εἰκῆ χαλεπαίνω; Οὐκοῦν ἀπολογοῦμαι ὑπὲρ ἐμαυτοῦ, ὅτι κατεφρόνησας σφόδρα. Ἰδοὺ ἐγὼ κρίνομαι πρὸς σὲ ἐν τῷ λέγειν σε· Οὐχ ἥμαρτον Ὡς εἰ μὴ τοῦτο προσέθηκας, οὐκ ἂν ἐκρίθην· Ὁρᾷς ὅτι τοῦτό ἐστι τὸ ποιοῦν με καταδικάζειν καταψηφιεῖν σε, καὶ καταφρονεῖν σου;","english":"What good will you practice in your ways, to seek love? That is, how much can you do to wipe out your sins and show her clean, so as to be deemed worthy of love from me? Not so—that is, not even by doing many things can you wash away the multitude of your sins. But you too have done evil to defile your ways. That is, you made this your earnest pursuit, as though striving and practicing to become unclean, so you have done all things. She, then, had such earnestness—what such thing do you have concerning her? And yet, passing over all other things, see what kind he sets forth: in your hands was found the blood of innocent souls. I did not find them in broken-through walls. Ezekiel also says this: This is beyond all your wickedness, that they sacrificed their sons and set nature at war against itself. I say nothing yet of the fact that it was to demons, but that, having nothing to accuse them of, and the terrible thing was done not even in secret, nor by the law of robbery, but under the guise of piety—murders were carried out under the pretext of sanctity—other things were dared. And you said, I am innocent. The shamelessness regarding sins, which especially can kindle the wrath of God—the not even recognizing one's own offenses. But let his wrath be turned away from me. What do you say—that I am angry in vain or enraged to no purpose? Therefore I defend myself, because you have greatly despised me. Behold, I am judged against you in your saying, I have not sinned. If you had not added this, I would not have been judged. Do you see that this is what makes me condemn you, and despise you?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":32,"ref":"p32","source":"σύ με κατέστησας εἰς τὴν ἀνάγκην ταύτην, σὺ τῆς δίκης αἴτιος γέγονας, σὺ τὴν κατηγορίαν ταύτην κρίνεις, ἵνα ἀπολογήσωμαι ὑπὲρ ἐμαυτοῦ τοὺς μακροὺς τούτους ἀποτείνεις ἀποτείνω λόγους, καὶ οὐκ εἶπε, Κατηγορῶ σου· ἀλλὰ, Κρίνομαι πρὸς σὲ, ἐμαυτοῦ προΐσταμαι, ἐμαυτῷ συνδικῶ, ὥστε οὐδ' ἂν ἐκρίθην, οὐ μόνον οὐκ ἂν κατηγόρησα, εἰ μὴ τοῦτο ἔλεγες, ἐπειδή με ὑπεύθυνον ἐγκλήματι βούλει ποιῆσαι. Ὅτι κατεφρόνησας τοῦ δευτερῶσαι τὰς ὁδούς σου. Οὐδὲ ἐπὶ τοῖς πρώτοις ἄλλ. προτέροις σε εὐθύνω νῦν ἁμαρτήμασι, τοῖς αὐτοῖς ἐπέθου πάλιν. Καὶ οὐδὲ τοῦτο ἔγκλημα ἂν ἐθέμην, εἰ μὴ πάλιν τοῖς αὐτοῖς ἐπεχείρεις, οὐκ ἐκ τοῦ νικᾶσθαι πάθεσι, ἀλλ' ἐκ τοῦ ῥᾳθυμεῖν. Ὁρᾷς ὅτι οὐ τοῦτό ἐστι τὸ παροξύνον τὸν Θεὸν τὸ ἁμαρτάνειν, ἀλλὰ τὸ τοῖς αὐτοῖς περιπίπτειν, καὶ καταφρονοῦντας μὴ ἐπιστρέφεσθαι, ἐπεὶ καὶ ἡμᾶς τοῦτο πάλιν παροξύνειν εἴωθε. Καὶ ἀπὸ Αἰγύπτου καταισχυνθήσῃ καθὼς κατῃσχύνθης Ἀσσούρ. Ἤτοι ἀγνωμονησάντων ἐκείνων, ἤτοι ἀσθενῶν ἀποδειχθέντων, καὶ τοῦ Πέρσου κρατήσαντος. Οὐ τῆς τῶν Αἰγυπτίων ἢ Ἀσσυρίων ἀγνωμοσύνης, ἀλλὰ τῆς τοῦ Θεοῦ ἐγκαταλείψεως τὸ πᾶν γέγονε, τουτέστι τὰ ἀγαθά σου τὴν προσδοκίαν σου ἀπώσατο. Ἡ ἐλπὶς αὐτῆς αὐτοῖς Αἰγύπτιοι ἦσαν· ἀπώσατο αὐτὴν ὁ Θεὸς, καὶ οὐκ εὐωδώθη. Διατί; ὅτι οὐκ ἐπ' ἀσφάλειαν ἤλπισαν, Ἐπικατάρατος ἄνθρωπος ὁ ἐλπίζων ἐπ' ἄνθρωπον. Ὁρᾷς πῶς τὰ πάντα ποιεῖ εἰς ἀνάγκην καθιστὰς αὐτοὺς τοῦ ἐλπίσαι ἐπ'","english":"You have placed me in this necessity; you have become the cause of the judgment; you judge this accusation, so that I may defend myself—you stretch out these long speeches. And he did not say, \"I accuse you,\" but, \"I am judged against you; I stand up for myself, I plead my own case,\" so that even if I were judged, I would not only not have accused, unless you were saying this, since you wish to make me liable to a charge. Because you have despised to repeat your ways. Nor do I now hold you accountable for the first sins—you set upon the same things again. And I would not have laid even this as a charge, unless you were again attempting the same things, not from being defeated by passions, but from negligence. Do you see that it is not sinning that provokes God, but falling into the same things and, in contempt, not turning back, since this is also accustomed to provoke us again? And from Egypt you shall be put to shame, just as you were put to shame by Assur. Either because those proved treacherous, or because they were shown to be weak, and the Persian prevailed. The whole thing has come about not from the treachery of the Egyptians or Assyrians, but from God's abandonment—that is, your good things have thrust away your expectation. Their hope was the Egyptians; God thrust it away, and it did not prosper. Why? Because they did not hope for security—\"Cursed is the man who hopes in man.\" Do you see how he does everything, bringing them into the necessity of hoping in","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":33,"ref":"p33","source":"αὐτόν· οἱ δὲ οὐ προσεῖχον, οὐδὲ ἐπείσθησαν. Καὶ αἱ χεῖρές σου ἐπὶ τῆς κεφαλῆς σου. Οὗτος γὰρ τῶν πενθούντων ὁ τρόπος ἐστὶν, ὅταν ἀνήνυτα θρηνῶσιν. Ὥσπερ πάλαι φησὶ, τὸν Ἀσσύριον ἐπικαλεσάμενοι, ὡς Ἄχας φαίνεται πεποιηκὼς, τέλος ὑπ' αὐτοῦ τοῦ Ἀσσυρίου τὰ δεινὰ πάντα πεπόνθατε· οὐ γὰρ μόνον εἷλε τὰς δέκα φυλὰς, ἀλλὰ πολλὰς πόλεις τῆς Ἰουδαίας. Τὰ αὐτὰ, φησὶ, πείσῃ καὶ παρ' Αἰγυπτίων ἵνα εἴπῃ· Εἰς ἀνόητόν σοι ἔσται ἡ ἐλπὶς τῶν Αἰγυπτίων ἐν τῷ λέγειν σε, κατάλληλος γὰρ ἡ ἀναίδεια τῇ παρανομίᾳ.\n\nΚΕΦΑΛ. Γʹ.\n\nἘὰν ἐξαποστείλῃ ἀνὴρ τὴν γυναῖκα αὐτοῦ. Τί βούλεται τὸ ὑπόδειγμα; Ἓν πρῶτον, καὶ μέγα, ὅτι Ὅπερ ἀνὴρ οὐκ ἀνέχεται, τοῦτο ἠνεσχόμην ἐγὼ, γιγνομένοις ὑμῖν ἀνδράσιν ἑτέροις, πάλιν ἐκάλουν, πάλιν ἐδεχόμην. Καίτοι ἐκεῖ τοῦ ἀνδρός ἐστιν ἡ ἀποστολὴ, αὐτοῦ μισοῦντος, ἐνταῦθα δὲ οὐχὶ τοῦ ἀνδρὸς, ἀλλὰ τῆς γυναικὸς, ὥστε οὐδὲ ἴσον τὸ ὑπόδειγμα· οὐ γὰρ αὐτὸς αὐτὴν ἐξαπέστειλεν, ἀλλ' αὐτὴ αὐτὸν ἐγκατέλιπεν. Καὶ σὺ ἐξεπόρνευσας ἐν ποιμέσι πολλοῖς... λέγει Κύριος. Τὸ λέγει, Οὐ πρὸς τὸ ἄνω ἀναγνωστέον ἀλλὰ πρὸς τὸ κάτω, τουτέστι, λέγει Κύριος πρὸς ὑμᾶς. Τέθεικε δὲ τὸν παρὰ Μωσέως τεθέντα λόγον, ἐὰν ἡ μὴ καθ' ἡδονὴν οὖσα γυνὴ ἀπολυθείη τοῦ ἀνδρὸς, εἶτα γενήσεται ἑτέρῳ, καὶ μισηθεῖσα αὖθις κἀκείνου ἀναχωρήσει, μὴ ἐξεῖναι τῷ προτέρῳ λαμβάνειν αὐτήν. Οὗτος μὲν οὖν, φησὶν, ὁ νόμος ἐπὶ τῶν γεγραμμένων κεῖται· σὺ δὲ πολλάκις, φησὶν, ἀποπεμφθεῖσα παρ' ἐμοῦ διὰ τὰς παρανομίας, καὶ τοὺς ἀλλοτρίους ἐπιβοωμένη, τουτέστιν Ἀσσυρίους, καὶ Αἰγυπτίους·","english":"him; but they did not attend, nor were they persuaded. And your hands were upon your head. For this is the manner of those who mourn, when they lament over things that cannot be undone. As formerly, he says, when you called upon the Assyrian, as Ahaz is shown to have done, in the end you suffered all terrible things at the hand of the Assyrian himself; for he not only took the ten tribes, but many cities of Judea. The same things, he says, you will suffer also from the Egyptians, so that he may say: The hope of the Egyptians will be foolishness to you when you say it, for shamelessness is fitting for lawlessness.\n\nCHAPTER 3.\n\nIf a man sends away his wife. What does the example mean? First, one great thing: that what a man does not endure, I endured, when you became wives to other men; again I called, again I received you. And yet there the sending away is the man's, when he hates her, but here it is not the man's but the woman's, so that the example is not even equal; for he did not send her away himself, but she abandoned him. And you played the harlot with many shepherds... says the Lord. The word \"says\" must be read not with what comes before but with what comes after, that is, the Lord says to you. And he has set down the word given by Moses: if a wife who is not pleasing is released from her husband, then she will belong to another, and having been hated and again departing from that one, the former is not permitted to take her. This law, then, he says, lies upon what has been written; but you, he says, having been sent away many times by me because of your lawless deeds, and calling upon strangers, that is, the Assyrians and the Egyptians—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":34,"ref":"p34","source":"ποιμένας γὰρ ἀεὶ τοὺς βασιλεῖς λέγει, ἐν συμφοραῖς ἐξεταζομένη πάλαι πάλιν κατέφυγες ἐπ' ἐμὲ, καὶ παρεῖχον τὴν παρ' ἐμαυτοῦ ῥοπήν. Τινὲς δὲ, ὅτι ἀναισχύντως παρανομοῦντα παρανομοῦσα ἔρχῃ εἰς τὸν οἶκον τὸν ἐμὸν, οὐδὲ τὰς γυναῖκας μιμουμένη, αἳ αἰδοῦνται ὑποστρέψαι πρὸς τοὺς ἤδη τῶν ἀνδρῶν ἐξαποστείλαντας. Πᾶσα μὲν γυνὴ τοῦ ἀνδρὸς ἀφισταμένη, καὶ ἑτέρῳ συναπτομένη πρὸς τὸν ἄνδρα τὸν ἕτερον ἐπανελθεῖν οὐ δύναται, τοῦ νόμου τοῦτο κωλύοντος· ἐμὲ δὲ σὺ τὸν κατὰ νόμον σοι συναφθέντα καταλιποῦσα πολλοῖς συνήφθης δαίμοσιν ἀνοσίοις, εἶτα πάλιν αἴσθησιν δεχομένη τῆς βλάβης πρὸς ἐμὲ ἐπανῄεις, ἐγὼ δὲ οὐκ ἀπωθούμην, εἰ δὲ νομίζεις οὐχ ἁπλῶς με ταῦτα λέγειν, ἆρον τοὺς ὀφθαλμούς σου εἰς εὐθεῖαν, καὶ ἴδε ποῦ οὐχὶ ἐξεφύρης. Ἆρον τοὺς ὀφθαλμούς σου εἰς εὐθεῖαν, καὶ ἴδε. Ὅρα, αὐτὴν μάρτυρα καλεῖται οἰκείων ἁμαρτημάτων, αὐτὴν ποιεῖται κατήγορον· πάλιν ἐβόα, φησὶ, πᾶσα ὁδὸς κατηγορεῖ· ἴδε ποῦ οὐκ ἐξεφύρης, ὁρᾷς πῶς ποιεῖται σαφεστέρας τὰς ἀποδείξεις, καὶ τότε ἐπάγει τὴν δίκην; Ἐπὶ ταῖς ὁδοῖς ἐκάθισας. Ἐνταῦθα βούλεται δεῖξαι τὴν πολλὴν περὶ τὰ ἁμαρτήματα σπουδὴν, ὅτι μετὰ πολλῆς τῆς προθυμίας ταῦτα εἰργάζετο. Καὶ ἐμίανας τὴν γῆν ἐν ταῖς πορνείαις σου. Καὶ μὴν ἀπὸ ἁμαρτημάτων οὐκ ἄν ποτε μιανθείη ἡ γῆ, ἀλλ' ὥστε ἐπᾶραι τὸ πρᾶγμα, λέγει. Καὶ ἴδε ποῦ οὐχὶ ἐξεφύρης, ἐπὶ ταῖς ὁδοῖς ἐκάθισας. Ἀντὶ τοῦ ἐμιάνθης. Ἀλλ' ἠσέβεις μὲν καὶ τότε, ὅμως δὲ καθυπεκρίνου τὴν εἰς ἐμὲ τιμὴν τῇ εἰς τὸν ναὸν ἀφίξει· νῦν δὲ εἰς ἀπέραντον ἐχώρησας βυθὸν κακῶν, πάντα τόπον ἐμπλήσασα τῆς παρανομίας σου.","english":"For he always calls kings shepherds. When you were tested in calamities, you fled again to me, as before, and I provided the inclination that came from myself. But some say: Because you shamelessly, being a shameless woman, come into my house while transgressing the law, not even imitating the women, who are ashamed to return to the men who had already sent them away. Every woman who departs from her husband and is joined to another cannot return to the other man, since the law prevents this; but you, having abandoned me, who was joined to you according to the law, were joined to many unholy demons, and then, receiving perception of the harm, you were returning to me, and I did not thrust you away. But if you think I am saying these things without reason, lift up your eyes to the straight way, and see where you have not been defiled. Lift up your eyes to the straight way, and see. Observe, he calls her as a witness of her own sins, he makes her her own accuser; again, he says, she cried out, every road accuses; see where you have not been defiled, do you see how he makes the proofs clearer, and then brings on the penalty? You sat upon the roads. Here he wishes to show the great zeal concerning sins, that she did these things with great eagerness. And you defiled the land in your fornications. And indeed the land would never be defiled by sins, but he says this to elevate the matter. And see where you have not been defiled, you sat upon the roads. Instead of: you were defiled. But you were impious even then, yet you hypocritically pretended honor toward me by your arrival at the temple; but now you have advanced into a boundless abyss of evils, filling every place with your lawlessness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":35,"ref":"p35","source":"Ἐπὶ ταῖς ὁδοῖς ἐκάθισας αὐτῆς, ὡσεὶ κορώνη ἐρημουμένη, τουτέστιν ὡς μεμονωμένη κορώνη γέγονας παντὸς καλοῦ στερηθεῖσα· ὑπὸ πολλῶν τε ἐχθρῶν αἰχμάλωτος γενομένη, καὶ διαφόρῳ θανάτῳ ληϊζομένη, καὶ ἔτι ἀντείχου τῆς κακίας. Καὶ ἔσχες ποιμένας πολλοὺς, ὄψις πόρνης ἐγένετό σοι. Οὐκ ἐμὲ ἔβλαψας, ἀλλὰ σὺ ἐβλάβης, σὺ τὰ δεινὰ πέπονθας, ποιμένων γὰρ τὸ ποιμαίνειν ἐστὶν, οὐ τὸ ἐμποδίζειν. Τὸ δεινὸν τοῦτό\n\nἐστιν, ὅτι οὐδὲ ἐπελάβετο τῶν οἰκείων ἁμαρτημάτων, οὔτε μετὰ ἐπιεικείας ἡμάρτανεν. Οὐχ ὡς οἶκόν με ἐκάλεσας καὶ πατέρα, καὶ ἀρχηγόν; Ἀπὸ τῶν σῶν, ἀπὸ τῆς σῆς περὶ ἐμὲ διαθέσεως, ταῦτα λέγω, ἅπερ ἐστὶ διαθέσεως ὀνόματα, πατὴρ, ἀνὴρ, οἶκος, ἀρχηγὸς παρθενίας. *Τουτέστιν, οὐ προσέσχες, ὅπως σε ᾠκειωσάμην ἐν τάξει σοι πατρὸς γενόμενος, καὶ ἀνδρὸς παρθένον ἀγομένου· οὐ ταύτας μοι τὰς τῆς οἰκειώσεως προσηγορίας ἐτίθεις. Μὴ διαμενεῖ εἰς τὸν αἰῶνα, κ. τ. λ. Τουτέστιν, ἡ πορνεία σου, καὶ τὸ ἀτιμωρητὶ ταῦτα ποιεῖν. Τουτέστι μὴ ἐπιμένουσα τοῖς κακοῖς, ἀτιμώρητος ἔσῃ, καὶ περιγενήσῃ τῶν πολεμίων ἐν εὐσεβείᾳ τυγχάνουσα. Ἰδοὺ ἐλάλησας. Ὁρᾷς αὐτὴν ἀπὸ μελέτης ποιοῦσαν, καὶ ἀπὸ σκέψεως. Καὶ εἶπε Κύριος πρός με ἐν ταῖς ἡμέραις Ἰωσίου τοῦ βασιλέως. Οὕτως εὐδόκιμος ἦν, οὕτως εὐσεβής· Οὐχ ἁπλῶς ὁ χρόνος προστίθεται, ἀλλὰ μεῖζον ἔγκλημα τοῖς Ἰουδαίοις· ὅτι οὐδὲ ἄρχοντα ἔχοντες ἐπιμελούμενον αὐτῶν βελτίους ἐγένοντο, ἐντυγχάνει τῷ προφήτῃ ὁ Θεὸς, ἐπεὶ καὶ ἡμεῖς δούλοις ἐντυγχάνομεν, ὅταν παρὰ τῶν ἐρωμένων καταφρονώμεθα. Ἴδες ἃ ἐποίησέ μοι ἡ κατοικία τοῦ Ἰσραήλ.","english":"You sat on her roads, like a desolate crow, that is, you became like an isolated crow, deprived of every good thing; and having become a captive under many enemies, and being plundered by various deaths, you still held fast to wickedness. And you had many shepherds; the look of a harlot became yours. You did not harm me, but you harmed yourself; you suffered the terrible things, for it is the shepherd's task to shepherd, not to hinder. This is the terrible thing, that she did not even take hold of her own sins, nor did she sin with gentleness. Did you not call me as a house and father, and leader? From your own words, from your own disposition toward me, I say these things, which are names of disposition: father, husband, house, leader of virginity. That is, you did not pay attention to how I made you my own, becoming to you in the rank of a father, and of a husband leading a virgin; you did not apply these terms of kinship to me. Will she not remain forever, etc. That is, your fornication, and your doing these things without punishment. That is, if you do not persist in evils, you will not go unpunished, and you will prevail over your enemies, being found in piety. Behold, you have spoken. You see her acting from deliberation and from reflection. And the Lord said to me in the days of Josiah the king. So approved was he, so pious; the time is not added without reason, but it is a greater charge against the Jews: that not even having a ruler who cared for them did they become better. God addresses the prophet, since we too address servants when we are despised by those we love. Have you seen what the dwelling of Israel did to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":36,"ref":"p36","source":"Καὶ μὴν ἀπαθὲς τὸ Θεῖον ἀλλ' ὅμως ὡς ὑβρισμένος καὶ ἠδικημένος διαλέγεται. Ἡ κατοικία τοῦ Ἰσραὴλ οὐχ εἷς, οὐ δεύτερος, ἀλλὰ πᾶν τὸ πλῆθος, καὶ μὴν οὗτος οὐκ εἶδεν, ἐκεῖνα γὰρ πρὸ αὐτοῦ ἦσαν, ἀλλὰ τοῦτό ἐστιν ἀντὶ τοῦ, Ἔμαθες. *Δίκαιος γέγονεν ὁ Ἰωσίας, καὶ πολλὴν σπουδὴν περὶ τὴν θεραπείαν τοῦ Θεοῦ ἐποιήσατο, ὥστε καὶ τὸν λαὸν αὐτῷ ὑπηρετεῖσθαι· ἀλλ' ἐπειδή τινες ἦσαν, οὐ γνησίως μετιόντες τὴν εὐσέβειαν, ἐλέγχει αὐτοὺς ὁ προφήτης διὰ τούτων τῶν ῥημάτων, καὶ τῇ παραθέσει τῶν δέκα φυλῶν παρανόμους τούτους δείκνυσιν, ἐπειδὴ ἀπῆσαν ἐκεῖνοι· ἐδούλευον γὰρ ἐν Βαβυλῶνι. Καὶ εἶπα, μετὰ τὸ πορνεῦσαι αὐτὴν ταῦτα πάντα· Πρός με ἀνάστρεψον. Καὶ οὐκ ἀνέστρεψε. Τὸν προφήτην διδάσκει τῆς τιμωρίας τὸ δίκαιον, Ἐπορεύθη ἐπὶ πᾶν ὄρος ὑψηλόν. Εἶτα τὴν οἰκείαν ἀγαθότητα, καὶ φιλανθρωπίαν δείκνυσιν, Καὶ εἶπα μετὰ τὸ πορνεῦσαι. Ἑκοῦσα τοίνυν τὸν ὄλεθρον ἐπεσπάσατο, μήτε ἀρχῆθεν τὴν κατὰ νόμον πολιτείαν ἀσπασαμένη, καὶ μετὰ τὴν ἀσέβειαν ἐπιστρέψαι μὴ βουληθεῖσα, ἐντεῦθεν αὔξει τῆς Ἰούδα φυλῆς τὴν κατηγορίαν. Καὶ εἶδε τὴν ἀσυνθεσίαν. Θεασαμένη, φησὶ, καὶ τὴν πονηρίαν τῆς ἀδελφῆς αὐτῆς, καὶ τὴν διὰ ταύτην ἐπενεχθεῖσαν αὐτῇ τιμωρίαν, οὐκ ἔφυγε τῆς πονηρίας τὴν μίμησιν, ἀλλὰ τοῖς ἐκείνης ἠκολούθησεν ἴχνεσιν. Καὶ ἐγένετο εἰς οὐθὲν ἡ πορνεία αὐτῆς. Οὐδὲν, φησὶ, παράνομον ποιεῖν ὑπελάμβανε, πορνείαν δὲ τὴν εἰδωλολατρείαν καλεῖ· καταλιπόντες γὰρ τὸν Θεὸν, ὃς νυμφίος αὐτῶν ὠνομάζετο, τοῖς εἰδώλοις ἐλάτρευον, καὶ ἐφονοκτόνουν τὴν γῆν θύοντες τὰ τέκνα αὐτῶν τοῖς δαίμοσι. Καὶ ἐμοίχευσε τὸ ξύλον καὶ τὸν λίθον.","english":"And yet the Divine is impassible, but nevertheless he speaks as one who has been insulted and wronged. The dwelling of Israel was not one, not a second, but the whole multitude; and yet this one did not see—for those things were before him—but this is instead of \"You learned.\" Josiah became righteous and made great zeal for the service of God, so that even the people served with him; but since there were some who were not pursuing piety genuinely, the prophet reproves them through these words, and by the comparison of the ten tribes he shows these to be lawless, since those others were absent—for they were serving in Babylon. And I said, after she had committed fornication, all these things: Return to me. And she did not return. He teaches the prophet the justice of the punishment: She went up on every high mountain. Then he shows his own goodness and love of humanity: And I said, after she had committed fornication. Willingly, therefore, she drew destruction upon herself, neither having embraced from the beginning the conduct according to the law, nor being willing to turn back after her impiety; from this he increases the accusation against the tribe of Judah. And she saw the breach of covenant. Having seen, he says, even the wickedness of her sister, and the punishment brought upon her because of it, she did not flee from the imitation of wickedness, but followed in her footsteps. And her fornication became as nothing. She supposed, he says, that she was doing nothing unlawful; and he calls idolatry fornication—for having abandoned God, who was named their bridegroom, they served idols, and they stained the land with murder by sacrificing their children to demons. And she committed adultery with the wood and the stone.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":37,"ref":"p37","source":"Σαφῆ τὴν τῆς πορνείας κατηγορίαν εἰργάσατο. Καὶ ἐν πᾶσι τούτοις οὐκ ἀπεστράφη, ἀλλ' ἐπὶ ψεύδει. Ἐπειδὴ γὰρ τότε ἔδοξαν εἶναι βελτίους, διὰ τοῦτο φησὶν, ὅτι ἐπεστράφησαν μὲν ἐπὶ ψεύδει· ψεῦδος γὰρ ἦν τοῦτο. Καὶ εἶπε Κύριος πρός με· Ἐδικαίωσε τὴν ψυχὴν αὐτοῦ Ἰσραὴλ ἀπὸ τῆς ἀσυνθέτου Ἰούδα. Οὐχ ὡς δικαιωθέντας τοὺς υἱοὺς Ἰσραὴλ ἐπαινεῖ, ἀλλ' ὡς ἔλαττον ἁμαρτάνοντας, καὶ πρώτους· τούτους δὲ κακίζει ὅτι οὐ βελτίους ἐγένοντο ἐκ τούτου τοῦ σωφρονισμοῦ. Εἶτα διὰ πλειόνων διδάσκει, ὅτι οὐκ ἐβδελύξατο τῆς ἀδελφῆς τὴν ἀσέβειαν, τὴν πανωλεθρίαν θεασαμένη, καὶ ὅτι μᾶλλον ἔχουσί τινα συγγνώμην αἱ δέκα φυλαὶ, ἤπερ ἡ τοῦ Ἰούδα φυλὴ, ἐπειδὴ τὰς συμφορὰς ἐκείνων ἑωρακυῖα, τὰ ἕτερα αἴτια τῶν συμφορῶν διετέλεσε δρῶσα. Οὗ δὴ χάριν ἐκείνοις προθεσπίσαι ὁ προφήτης παρακελεύεται. Πορεύου, καὶ ἀνάγνωθι τοὺς λόγους τούτους πρὸς βοῤῥᾶν. Τί ποτε τοῦτό ἐστιν; Ἆρα πρὸς τὰ βόρεια μέρη τῆς πόλεως; καὶ τί τοῦτο βούλεται; τί δὲ τοῖς μὴ παροῦσι διαλέγεται Ἰσραηλίταις; ἢ τοῦτο ποιεῖ πρὸς τὰ βόρεια μέρη τῆς πόλεως, ὥσπερ τούτους παροξύνων, καὶ κνίζων· τὸ γὰρ πᾶν διὰ","english":"He made the charge of fornication clear. And in all these things she did not turn back, but to falsehood. For since at that time they seemed to be better, for this reason he says that they turned back to falsehood; for this was a falsehood. And the Lord said to me: Israel has justified her soul, compared with treacherous Judah. He does not praise the sons of Israel as having been justified, but as sinning less, and as first; but these he censures because they did not become better from this chastisement. Then through more words he teaches that she did not abhor her sister's impiety, having seen the utter destruction, and that the ten tribes have some pardon more than the tribe of Judah, since having seen those others' calamities, she continued doing the other causes of calamities. For this very reason the prophet is urged to foretell to them. Go, and read these words toward the north. What ever is this? Is it toward the northern parts of the city? And what does this mean? And why does he speak to Israelites who are not present? Or does he do this toward the northern parts of the city, as if provoking and stinging these men? For the whole through","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":38,"ref":"p38","source":"τούτους, ἐπεὶ καὶ ἡμεῖς καὶ τοὺς τελευτῶντας μακαρίζομεν τοὺς ζῶντας ποιοῦντες βελτίους, καὶ ὑμνοῦμεν κνίζοντες, καὶ ἀπόντας ἐπαινοῦμεν. Οὕτω καὶ ὁ Θεὸς, φησὶ, κελεύει πεμφθῆναι τοὺς λόγους, ὥστε καὶ τούτους βελτίους γενέσθαι κἀκείνους, ὥσπερ ὁ Παῦλός φησιν· Εἴ πως παραζηλώσω μου τὴν σάρκα, καὶ σώσω τινὰς ἐξ αὐτῶν. Οὕτω καὶ ὁ Θεὸς τούτους διεγείρει, ἐκείνους ἐπαινῶν. Ἐπειδὴ γὰρ χείρους ὑμῶν οὗτοί εἰσι λοιπὸν, ὑμῖν διαλέγομαι. Οὐ γὰρ δὴ ἱστορεῖται ὁ προφήτης οὗτος ἀπελθὼν εἰς Περσίδα, οὐδὲ πέμψαι κελεύει. Πορεύου γὰρ, φησὶν, καὶ ἀνάγνωθι τοὺς λόγους. Ἀμέτρητος ἡ τοῦ Δεσπότου φιλανθρωπία, μετὰ γὰρ τὴν πολλὴν παρανομίαν μόνην ἐπιζητεῖ μεταμέλειαν, διδάσκει δὲ ταύτης τὸν τρόπον. Ἀποστράφηθι πρός με, ἡ κατοικία Ἰσραήλ. Τοῦτο ζητεῖ μόνον ὁ Θεὸς, ἵνα κἂν ἐπιγνῶμεν ὑμῶν τὰ ἁμαρτήματα· τί μέγα ἀπαιτεῖ; ὑπὲρ ἡμῶν αὐτῶν, ἵνα γνῶμεν ὅτι ἀφίεται, ὅτι φιλάνθρωπός ἐστιν. Πλὴν γνῶθι μὲν ἀδικίαν σου, ὅτι εἰς Κύριον, κ. τ. λ. Ὅρα τὸ ἀκάθεκτον, ἐξέχεας, οὐδὲ ἁπλῶς· Ἡ γὰρ κώμη προέτρεπεν εἰς ἀσέβειαν. Οὐκ ἔνι εἰπεῖν οὐδὲ τοῦτο, ἔδει διακρῖναι, τίνι κεχρῆσθαι ἐχρῆν. Πᾶν ξύλον εἰς ἀσέβειαν προὔκειτο. Εἰς δὲ ἀλλοτρίους, τοὺς δαίμονας, φησί. Καὶ οὐκ ἔνι εἰπεῖν, ὅτι οὐ παρῄνουν, οὐδὲ συνεβούλευον, ἀλλ' ἐμοῦ παραινοῦντος ταῦτα ἐποίησας, τῆς δὲ φωνῆς μου οὐκ ἤκουσας, ἀλλὰ τοῖς ἀφωνοτάτοις προσέσχες. Ἀρχὴ γὰρ ὑγείας, αἴσθησις ἀῤῥωστίας, καὶ ἐξέχεας τὰς ὁδούς σου. Τὸν Θεὸν, καὶ Κύριον, καὶ ποιητὴν, καὶ εὐεργέτην καταλιποῦσα ἀλλοτρίοις συνήφθης. Τίνες δὲ οὗτοι;","english":"These, since we too make the living better by blessing those who have died, and we hymn them while provoking them, and we praise them even when absent. So also God, he says, commands the words to be sent, so that both these may become better and those, as Paul says: If by any means I may provoke to jealousy my flesh, and save some of them. So also God stirs up these, by praising those. For since these are now worse than you, I speak to you. For it is not recorded that this prophet went to Persia, nor does he command him to send. For go, he says, and read the words. Unmeasured is the Master's love for humanity; for after much lawlessness he seeks only repentance, and he teaches its manner. Turn back to me, O dwelling of Israel. God seeks only this, that we should at least recognize your sins; what great thing does he demand? On our own behalf, that we may know that it is forgiven, that he is loving toward humanity. Only know your iniquity, that it is against the Lord, etc. See the unrestrainedness: you poured out, and not simply; for the village urged on to impiety. Nor is it possible to say this either, that one ought to have distinguished with whom one should have dealt. Every tree was set forth for impiety. And to strangers, he says, the demons. And it is not possible to say that I did not advise, nor counsel, but that while I was advising you did these things, and did not hear my voice, but attended to the most voiceless. For the beginning of health is perception of sickness, and you poured out your ways. Having abandoned God, and Lord, and Maker, and Benefactor, you were joined to strangers. And who are these?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":39,"ref":"p39","source":"ὑποκάτω παντὸς ξύλου ἀλσώδους, ἔδειξε τῆς πλάνης τὸ ἀκερδὲς, ἄκαρπα γὰρ τὰ θεοποιηθέντα φυτά. Τῆς δὲ φωνῆς μου οὐχ ὑπήκουσας, νομοθετῶν γὰρ εἶπεν· Οὐκ ἔσονταί σοι θεοὶ ἕτεροι πλὴν ἐμοῦ. Ἐπιστράφητε υἱοὶ ἀφεστηκότες, λέγει Κύριος, διότι ἐγὼ κατακυριεύσω ὑμῶν. Ὅρα μετὰ τὴν κατηγορίαν πάλιν παραίνεσιν, καὶ συμβουλὴν, εἰ τοίνυν ἀφεστηκότες εἰσὶ, τί καλεῖς; Διότι ἐγὼ κατακυριεύσω ὑμῶν, ὥσπερ ἀνάγκην τῆς ἐπιστροφῆς, φησίν. Ὥσπερ ἂν εἴ τις πρὸς οἰκέτην λέγει, Ἐμοὶ δουλεῦσαι ἔχεις, τίνος ἕνεκεν ἀπεπήδησας, τὴν κατοίκησιν κυρίαν λέγει. Καὶ λήψομαι ὑμᾶς ἕνα ἐκ πόλεως, καὶ δύο ἐκ πατριᾶς. Ἔλαττον τὸ σωζόμενον, τοῦτο καὶ ἐν τῇ μελλούσῃ γίνεται κρίσει, ἐλάχιστοι οἱ σωζόμενοι. Ἐγὼ κατακυριεύσω ὑμῶν. *Τουτέστι, Κύριος ὢν πάντων, καὶ τοὺς ἤδη ὑπὸ τῶν πολεμίων ληφθέντας δυνήσομαι ἀναγαγεῖν οὐδένα ὑπολιπόμενος. Καὶ δώσω ὑμῖν ποιμένας κατὰ τὴν καρδίαν μου. Αὕτη ὄντως εὐεργεσία τὸ, ποιμένων τυγχάνειν ἀγαθῶν, ὥσπερ οὖν καὶ τοὐναντίον τιμωρία μεγίστη, πολλῆς γὰρ δεῖται ἐπιστήμης ὁ ποιμήν· εἰ γὰρ ὁ σωματικὸς ποιμὴν πάντα ἂν ἐπέσχε, πολλῷ μᾶλλον ὁ πνευματικὸς, ὄντως ἀνδρείας χρείας πολλῷ μᾶλλον, ἢ ἐκείνῳ, ἵνα θῇ τὴν ψυχὴν αὐτοῦ ὑπὲρ τῶν προβάτων. Καὶ ἔσται, ἐὰν πληθυνθῆτε. Ἐπειδὴ γὰρ αὐτοὺς ἐλύπει τὸ, ἕνα ἐκ πόλεως, καὶ δύο ἐκ πατριᾶς, ἐπήγαγεν, Ὅτι πληθύνεσθε. Μείζονα ἔχει τὴν ἡδονὴν, μετὰ τὸ ἐπανελθόντες ἐπανελθεῖν πολλοὺς οἴκοι γενέσθαι, ἢ ἐξ ἀρχῆς μετὰ πλήθους ἐπανελθεῖν. Ἐν ταῖς ἡμέραις ἐκείναις οὐκ ἐροῦσιν ἔτι. Ἀσαφὲς εἶναί μοι τοῦτο δοκεῖ.","english":"Under every leafy tree, he showed the profitlessness of the error, for the plants that were made into gods are fruitless. But you did not obey my voice, for in giving the law he said: You shall have no other gods besides me. Return, rebellious sons, says the Lord, for I will rule over you. Observe after the accusation again an exhortation and counsel: if, then, they are rebellious, why do you call them? For I will rule over you, he says, as if it were a necessity of their return. Just as if someone were to say to a servant, You have to serve me, for what reason have you run away? He calls the dwelling his own. And I will take you, one from a city and two from a family. The number saved is small; this also happens in the coming judgment—those who are saved are very few. I will rule over you. That is, being Lord of all, I will be able to bring back even those already taken by the enemies, leaving no one behind. And I will give you shepherds after my heart. This is truly a benefit—to obtain good shepherds—just as, then, the opposite is the greatest punishment; for the shepherd needs much knowledge. For if the bodily shepherd would have checked everything, much more the spiritual one, who truly has much more need of courage than that one, in order to lay down his soul for the sheep. And it shall be, if you are multiplied. For since they were distressed by the words, one from a city and two from a family, he added, Because you are multiplied. It has greater pleasure, after returning, to return and become many at home, than to return from the beginning with a multitude. In those days they shall no longer say. This seems to me to be unclear.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":40,"ref":"p40","source":"Τινὲς μέν φασιν, ὅτι οὐκ ἔσται φοβερὰ, τινὲς δὲ λέγουσιν ὅτι οὐ δεηθήσονται τοῦ νόμου, ὥσπερ ὅταν λέγῃ, Καρδίαν καινὴν, καὶ ἐπαρῶ τὴν καρδίαν τὴν λιθίνην, τουτέστι, τὸ πνεῦμα ὑμῖν ἔσται, ἀντὶ πάντων αὐτὸ διδάξει, καὶ καθοδηγήσει ἡμᾶς, οὐδὲ ὀνομασθήσεται. *Οὐκ ἀναβήσεται, τουτέστιν ἡ κιβωτός. Οὐδὲ ὀνομασθήσεται ἐν αὐτῇ, τουτέστιν ὁ νόμος. Οὐδὲ ἐπισκεφθήσεται ἔτι, τουτέστιν οὐδὲ βασταχθήσεται. Καὶ οὐ ποιηθήσεται ἔτι, τουτέστιν, ὡς ἤδη πρότερον, ὅτε μετῆγον αὐτὴν πανταχοῦ οἱ ἱερεῖς βαστάζοντες. Ἵνα εἴπῃ· Ἐπιδοξωτέραν ὑμῖν μετανοοῦσιν τὴν ἀπὸ Βαβυλῶνος ἄνοδον παρέξω τῆς ἀπ' Αἰγύπτου ἐξόδου. Καὶ συναχθήσονται πάντα τὰ ἔθνη εἰς αὐτὴν, καὶ οὐ πορεύσονται ἔτι. Οὐ νόμῳ πολέμου, ἀλλ' εὐσεβείας καλούσης αὐτοὺς, ἢ τοὺς πολίτας\n\nθρηνῆσαι ὡς ἀσεβοῦντας, καὶ ἀλλογενεῖς εὐσεβεῖς διαμεῖναι, Ἢ τοῦτο φησὶν, ἔτι τὸ ὄνομα αὐτοῦ ἰσχυρὸν συναγαγεῖν αὐτοὺς, ἢ ὅτι ἐπ' εὐσεβείᾳ, καὶ οὐχ ἁπλῶς. Καὶ οὐ πορεύσονται ἔτι ὀπίσω τῶν ἐνθυμημάτων τῆς καρδίας αὐτῶν. Βίος ἐνάρετος ἔσται, ζωῆς δὲ οὔσης ἀρίστης, καὶ θαῤῥεῖν χρὴ περὶ τῶν μελλόντων, καὶ οὐκέτι φοβεῖσθαι. Ἡ γὰρ αἰτία ἀναιρεῖται τοῦ νοσήματος. Εἴ τις τῷ ὀνόματι τοῦ Θεοῦ συνάγεται, οὐ πορεύεται ὀπίσω τῶν ἐνθυμημάτων τῆς καρδίας αὐτοῦ τῆς πονηρᾶς. *Τουτέστιν, ἐπὶ τῆς ψυχῆς ἕξουσι τὸ γνήσιον τῆς εὐσεβείας, ὥστε καὶ αὐτὴν μόνην τὴν πόλιν ὁρῶντας, φαντάζεσθαι τὸν Θεόν. Δυνατὸν δὲ καὶ ἐπὶ τῶν καιρῶν τοῦ Χριστοῦ αὐτὸ ἐκλαβεῖν, ὡς οὐ δεομένων ἡμῶν τῆς νομικῆς λατρείας.","english":"Some say that it will not be fearful, while others say that they will not need the law, as when he says, A new heart, and I will remove the heart of stone—that is, the Spirit will be yours; instead of all things, it will teach and guide us, and it will not be named. It shall not go up, that is, the ark. Nor shall it be named in it, that is, the law. Nor shall it be visited any more, that is, nor shall it be carried. And it shall not be made any more, that is, as it was before, when the priests carried it about everywhere. So as to say: To you who repent, I will provide a return from Babylon more glorious than the exodus from Egypt. And all the nations shall be gathered to it, and they shall no longer walk. Not by the law of war, but by piety calling them, either the citizens\n\nto lament as impious, and the foreigners to remain pious, or this he says, that his name is still strong to gather them, or that it is for piety, and not merely so. And they shall no longer walk after the thoughts of their heart. There will be a life of virtue, and since life is of the best kind, one must also be confident about the things to come, and no longer fear. For the cause of the disease is removed. If anyone is gathered by the name of God, he does not walk after the thoughts of his own evil heart. That is, they will have the genuineness of piety in their soul, so that even by looking at the city alone, they may imagine God. It is also possible to understand this of the times of Christ, as we do not need the legal worship.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":41,"ref":"p41","source":"Ἐν ταῖς ἡμέραις ἐκείναις συνελεύσονται ὁ οἶκος τοῦ Ἰούδα ἐπὶ τὸν οἶκον Ἰσραὴλ, καὶ ἥξουσιν ἐπὶ τὸ αὐτό. Τὸ κεφάλαιον τῶν ἀγαθῶν ἡ ὁμόνοια, ἡ ἀγάπη, ἐπειδὴ καὶ τὸ κεφάλαιον τῶν κακῶν ἐντεῦθεν ἐγένετο. Καὶ ὅρα πῶς οὐκ ἄλλως αὐτὸ τέθεικεν. Οὐ γὰρ εἶπεν Ὁ οἶκος Ἰούδα ἐπὶ τὸν οἶκον Ἰσραὴλ, ἀλλ' ὃπολλῷ θαυμαστότερον ἦν, ὁ πρῶτος ἀφηνιάσας, ὁ πρῶτος ἄρξας τῆς ἔχθρας, ὁ ἀπειθὴς, ὁ σκληρὸς, αὐτὸς ἄρξει καὶ ὁμονοίας· καὶ οὐ μετὰ τὸν ἐπάνοδον, ἀλλ' ὁμοῦ ἐπανήξουσι πρὸ τῆς ἐπανόδου. Ὁρᾷς, ἀγαπητὲ, ὅσα ἀγαθὰ πεποίηκεν ἡ αἰχμαλωσία· Ἔχθραν ἀθάνατον ἔλυσε, δήμους ἀποσχισθέντας συνήγαγεν, συγγενεῖς, καὶ πολίτας ἐκπεπολεμωμένους κατήλλαξεν, ἡ φύσις καθ' ἑαυτῆς ἐφάνη μανεῖσα, γένος διεσπάσθη, τὰ τῆς πολιτείας διῃρέθη δίκαια, ταῦτα πάντα εἰργάσατο ἡ ἀδικία, ταῦτα πάντα διέλυσε, καὶ ἠφάνισεν ἡ αἰχμαλωσία. Ἀπὸ γῆς βοῤῥᾶ. Ὅρα τὸ ἀξιόπιστον. Ἀπὸ βοῤῥᾷ, πολλῷ μᾶλλον ὅτι ἀπὸ ἢ ἀπὸ τῶν ἄλλων χωρῶν· εἶτα καὶ ἀναμιμνήσκει αὐτοὺς παλαιῶν διηγημάτων. Ἣν κατεκληρονόμησα τοὺς πατέρας αὐτῶν· ἐκεῖνο γὰρ ἀπιστότερον ἦν. Ὅταν μέλλῃ θαῦμα διηγεῖσθαι, ἀναμιμνήσκει τοῦ παλαιοῦ διηγήματος, ἢ θαύματος. Ἀπιστεῖς οὖν πῶς οἱ πατέρες σου συνῆλθον; πῶς κατεκληρονόμησα αὐτούς; Τὸ γὰρ θαυμαστὸν τοῦτο, τὸ πανταχοῦ τῆς γῆς σπαρέντας εἰς ἕνα τόπον συνελθεῖν. Καὶ ἐγὼ εἶπα· Γένοιτο, Κύριε· ὅτι τάξω σε εἰς τέκνα. Ὅρα τοῦ προφήτου τὸ κηδεμονικὸν, καίτοιγε οὐκ ἔμελλεν ἐκείνοις ὑποκεῖσθαι τοῖς καιροῖς, οὐδὲ αὐτόπτης ἔσεσθαι τῶν ἀγαθῶν, ἀλλ' ὡς αὐτὰ μέλλων ἀπολαύειν, οὕτω συνεύχεται.","english":"In those days the house of Judah shall gather to the house of Israel, and they shall come together to the same place. The chief of good things is concord, is love, since the chief of evils also arose from there. And observe how he has not set it down otherwise. For he did not say, The house of Judah to the house of Israel, but what was far more wondrous: the one who first kicked against the goad, the one who first began the enmity, the disobedient, the stubborn one, he himself shall also begin concord; and not after the return, but they shall come back together before the return. Do you see, beloved, how many good things the captivity has accomplished? It dissolved an immortal enmity, it gathered together peoples that had been torn apart, it reconciled kinsmen and citizens who had been at war; nature appeared mad against itself, the race was torn asunder, the rights of citizenship were divided—all these things injustice wrought, and all these things the captivity dissolved and brought to nothing. From the land of the north. Observe the credibility. From the north—much more than from other lands; and then he also reminds them of ancient accounts. Which I gave as an inheritance to their fathers; for that was more incredible. Whenever he is about to narrate a wonder, he reminds them of the ancient account, or wonder. Do you disbelieve, then, how your fathers came together? How I gave them as an inheritance? For this was the wondrous thing, that those scattered throughout all the earth came together into one place. And I said, May it be, Lord, that I will set you as children. Observe the prophet's paternal care, although he was not going to be subject to those times, nor to be an eyewitness of the good things, but as though he were about to enjoy them himself, so he prays along with them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":42,"ref":"p42","source":"Τοῦτο διὰ μέσου, ὡς ἀπὸ τοῦ προφήτου, καὶ εὐθὺς ὡς ἐκ προσώπου τοῦ Θεοῦ, ὅτι Τάξω σε εἰς τέκνα, συνῆπται γὰρ τῇ προηγουμένων ῥητῶν ἀκολουθίᾳ. Τὸ πρῶτον ἀξίωμα ἡ πατρικὴ κληρονομία, καίτοιγε ἑαυτοὺς ἐξέβαλλον ταύτης τῆς συγγενείας. Πατέρα ἐκάλεσαν τὸν λίθον, ἀλλ' ὅμως Τάξω σε εἰς τέκνα. Ὅρα καὶ ἐπὶ τῆς Παλαιᾶς καθάπερ καὶ ἐπὶ τῆς Καινῆς, καὶ ἐκ τοῦ Θεοῦ, καὶ ἐξ ἡμῶν τὴν συγγένειαν ταύτην ἐνισταμένην, Τάξω σε εἰς τέκνα, τοῦτο τοῦ Θεοῦ· καὶ Παῦλός φησιν· Ὧν ἡ υἱοθεσία. Οὐδὲν γὰρ ἴσον ταύτης τῆς τιμῆς. Καὶ πάλιν· Ἔδωκεν αὐτοῖς ἐξουσίαν τέκνα Θεοῦ γενέσθαι, ὥστε διαφυλάσσειν τὴν τάξιν. Ὅταν γὰρ τάξῃ μὲν αὐτὸς, ἡμεῖς δὲ καταλείπωμεν, ἐξοστρακιζόμεθα, οὐ γὰρ ἀπολλομένου ἀπολελυμένως εἶπε, Ποιήσω σε τέκνον, ἀλλὰ, στήσω σε, εἰς ἐκείνην τὴν τάξιν καθάπερ ἐπὶ ἀξιώματος· τὸ δὲ διατηρῆσαι, ἡμέτερον. Ὁρᾷς ὅσα διῆλθεν ἀγαθά; Ποίαν αὐτοὺς ἀπαιτεῖ τὴν ἀμοιβήν; οὐδεὶς πόνος, οὐδεὶς ἱδρὼς, μέχρι προσηγορίας ἡ ἄσκησις ποῖον ἔχει κάματον; Τοῦτο γὰρ παιδὸς, τὸν Πατέρα διώκειν ἀεὶ, καὶ τύπτοντα· Οὐχ ὁρᾶτε τὰ παιδία τὰ μικρὰ κλαυθμυριζόμενα, ἐπιτιμώμενα, καὶ τοῦ κρασπέδου τῆς μητρὸς ἐχόμενα, καὶ ἐπακολουθοῦντα; Ἓν μόνον ζητοῦσι παρ' ἡμῶν, τὸ φιλεῖσθαι. *Συνῆπται τοῦτο τῷ, Καὶ ἥξουσιν ἐπὶ τὸ αὐτὸ ἀπὸ γῆς Βοῤῥᾶ, καὶ ἀπὸ πασῶν τῶν χωρῶν ἐπὶ τὴν γῆν, ἣν κατεκληρονόμησα τοὺς πατέρας αὐτῶν· Τὸ γὰρ μεταξὺ κείμενον, Καὶ ἐγὼ εἶπον, Γένοιτο, Κύριε, τοῦ προφήτου ἐστὶν ἡδομένου ἐπὶ ταῖς τοῦ Θεοῦ ἐπαγγελίαις. Λέγει δὲ, ὅτι Ἄξω ὑμᾶς εἰς τὴν γῆν τῆς ἐπαγγελίας ἐν τάξει τέκνων ἐσχηκὼς, ὥσπερ καὶ","english":"This is said in between, as from the prophet, and immediately as from the person of God: \"I will set you as children,\" for it is connected with the sequence of the preceding utterances. The first dignity is the paternal inheritance, although they were casting themselves out of this kinship. They called the stone \"father,\" but nevertheless \"I will set you as children.\" Observe both in the Old and in the New, both from God and from us, that this kinship is established: \"I will set you as children\"—this is God's; and Paul says: \"whose is the adoption.\" For nothing is equal to this honor. And again: \"He gave them authority to become children of God,\" so as to preserve the order. For when he himself sets us in order, but we abandon it, we are cast out; for he did not say, \"I will make you a child,\" as though of one perishing without restraint, but \"I will establish you,\" in that order as in a dignity; and to preserve it is ours. Do you see how many good things he has passed through? What recompense does he require of them? No toil, no sweat—up to the naming, what labor does the exercise have? For this is a child's part, always to pursue the Father, even when he strikes. Do you not see the little children crying, being rebuked, and clinging to the hem of their mother's garment, and following after? They seek only one thing from us, to be loved. This is connected with \"And they shall come to the same place from the land of the north, and from all the countries to the land which I caused their fathers to inherit\"; for what lies in between, \"And I said, Let it be, Lord,\" is the prophet's, rejoicing in the promises of God. And he says: \"I will bring you into the land of promise, having held you in the order of children,\" just as also","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":43,"ref":"p43","source":"πάλαι, ἡνίκα ἀπ' Αἰγύπτου ὑμᾶς ἐξήγαγον. Καὶ εἶπα· Πατέρα ἐπικαλέσασθέ με· τουτέστι, μόνον ὑμεῖς γνησίως περὶ ἐμὲ διατέθησθε. Πλὴν ὡς ἀθετεῖ γυνὴ εἰς τὸν συνόντα αὐτῇ, οὕτως ἠθέτησεν εἰς ἐμὲ ὁ οἶκος. *Ἐπίγνωτε τὰ οἰκεῖα κακὰ, καὶ παρέξω τὴν ἀμνηστίαν τῶν ἤδη πλημμεληθέντων. Φωνὴ ἐκ χειλέων ἠκούσθη κλαυθμοῦ. Ἐντεῦθεν παιδευόμεθα, μὴ μόνον ὀδύρεσθαι, καὶ θρηνεῖν ἐν ταῖς συμφοραῖς, ἀλλὰ πρὸ τούτου τὸν Θεὸν παρακαλεῖν· κλαυθμοῦ γὰρ καὶ δεήσεώς φησιν· οὔτε γὰρ ὁ κλαυθμὸς καθ' ἑαυτὸν δύναιτο ἂν ἐργάσασθαί τι, οὔτε εὐχὴ μὴ πυρωθεῖσα τοῖς θρήνοις, τοῦτο τῶν συμφορῶν τὸ κέρδος. Φωνὴ ἐκ χειλέων. Τὰ ἐπὶ τοῦ Ἰωσίου γενόμενα λέγει. Υἱοὶ, ἐπιστράφητε ἐπιστρέφοντες, καὶ ἰάσομαι τὰ συντρίμματα ὑμῶν· Ἰδοὺ δοῦλοι ἡμεῖς ἐσόμεθά σοι. Οὐ γὰρ ἀρκεῖ τὸ κλαῦσαι, οὐδὲ τὸ δεηθῆναι, ἀπὸ γὰρ τῆς φύσεως τοῦτο συνέβαινε τῶν δεινῶν, ἀλλ' ἐγγὺς ἐγγύας αὐτοὺς καὶ εὐθύνας ὑπὲρ τῶν μελλόντων ἀπαιτεῖ, ἵνα μὴ μετὰ τὴν τῶν δεινῶν ἀπαλλαγὴν ἐπὶ τὰ πρότερα πάλιν ἐπανέλθωσιν. Μάθωμεν ἐξομολογεῖσθαι μετὰ ἀκριβείας, οὐ γὰρ ἁπλῶς ταῦτα ἀναγέγραπται, ἀλλ' ὥστε ἕπεσθαι καὶ ἡμᾶς. Τουτέστι γνησίως μεταβάλλεσθε, μὴ διὰ τὸν φόβον τοῦ βασιλέως ὑποκρίνεσθε τὴν εὐσέβειαν. Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοὶ, καὶ δύναμις τῶν ὀρέων· πλὴν διὰ Κυρίου τοῦ Θεοῦ ἡμῶν. Προσεκύνησαν τῇ ἁμαρτίᾳ, ἐθυσίασαν ταῖς πονηρίαις τῆς ἐπιθυμίας· τάχα καὶ πρὸς ἡμᾶς ὁ λόγος εἴρηται, Ἐπιστράφητε, υἱοὶ, ἐπιστρέφοντες. –Καὶ μετ' ὀλίγα. Ὄντως εἰς ψεῦδος ἦσαν οἱ βουνοί. Ὅταν τὸ φῶς ἴδωμεν, τότε τὸ σκότος ἐπιγινώσκομεν.","english":"Long ago, when I brought you out of Egypt. And I said: Call me Father; that is, only be genuinely disposed toward me. But just as a woman is faithless to the one who lives with her, so the house was faithless to me. Recognize your own evils, and I will grant forgetfulness of the offenses already committed. A voice of weeping was heard from the lips. From this we are taught not only to lament and mourn in calamities, but before this to entreat God; for he says, of weeping and supplication; for neither could weeping by itself accomplish anything, nor prayer not set aflame by lamentations—this is the profit of calamities. A voice from the lips. He speaks of the events in the time of Josiah. Sons, turn back by turning, and I will heal your fractures. Behold, we will be servants to you. For it is not enough to weep, nor to supplicate—for this came about from the nature of the terrors—but he requires them to give pledges and accounts for the things to come, so that after release from the terrors they may not return again to their former ways. Let us learn to confess with precision, for these things have not been recorded simply, but so that we too may follow. That is, be genuinely changed; do not, out of fear of the king, feign piety. Truly the hills were for a lie, and the strength of the mountains; except through the Lord our God. They bowed down to sin, they sacrificed to the wicked desires of lust; perhaps the word is also spoken to us: Turn back, sons, by turning. And after a little. Truly the hills were for a lie. When we see the light, then we recognize the darkness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":44,"ref":"p44","source":"Ἔγνωσαν τὸν Θεὸν, τότε καὶ τοὺς δαίμονας ἐγνώρισαν· οὕτω καὶ ἡμεῖς τότε τὴν ἁμαρτίαν εἰσόμεθα ὄντως, οὐ ῥήμασι λέγοντες, ἀλλὰ διὰ τῶν πραγμάτων πεισθέντες. Καὶ ἀφῆκεν αὐτοὺς ὁ Θεὸς, διὰ τῶν ἔργων μαθεῖν, δεῖ καὶ τῶν προτέρων καταγινώσκειν. Ἰδοὺ πάλιν τὸ, διὰ, ἐπὶ τοῦ Θεοῦ εἴρηται· ἔδει μὲν ὑμᾶς καὶ ἀπὸ τῶν ἄλλων μαθεῖν, ἀπὸ τοῦ οὐρανοῦ, καὶ γῆς, καὶ θαλάττης· νῦν δὲ ἐκ τῶν εἰς αὐτοὺς γενομένων. Οἱ δὲ παλαιοὶ, οὐχὶ λίθινα μόνον ἐποίουν, ἀλλὰ καὶ ὄρη, καὶ βουνοὺς ἐδίωκον. Τὸ δὲ αἴτιον, ἐν τοῖς ὑψηλοῖς ἐνόμιζον κατοικεῖν τοὺς δαίμονας· οὐδὲν γὰρ μέρος ἐστὶ τῆς κτίσεως, ὃ μὴ προσκυνηθῆναι παρεσκεύασεν ὁ διάβολος. Καὶ μετ' ὀλίγα. –Πλὴν διὰ Κυρίου Θεοῦ ἡμῶν ἡ σωτηρία τοῦ Ἰσραήλ. Τί γὰρ ἄλλο ζητεῖ ὁ Θεὸς, ἢ ἵνα μάθῃς, ὅτι αὐτός σε εὐεργετεῖ; Τοῦτο, ἢ οὐδὲν πλέον ἀπαιτεῖ παρὰ σοῦ, καὶ τούτου αὐτοῦ ἐρᾷ. Ἡ δὲ αἰσχύνη κατανάλωσε τοὺς μόχθους τῶν πατέρων ἡμῶν ἀπὸ νεότητος αὐτῶν. Εἰ καὶ μηδὲν ἔπαθον δεινὸν, αἰσχύνη μετὰ τὰ πράγματα ἦν, ἐπόνουν εἰκῆ, καὶ ἐταλαιπωροῦντο, καὶ οὐδὲν ἕτερον ἦν, ἢ θύειν ἁπλῶς, Ἡ μὲν θυσία τοῖς δαίμοσιν, ἡ δὲ σωτηρία παρὰ τοῦ Θεοῦ. Πρόβατα. Οὐδὲ τῶν ἐγγόνων ἐφείσαντο, καὶ τὴν φύσιν αὐτῶν ἠγνόησαν, εἰς μανίαν τὴν ἐσχάτην ἐξοκείλαντες. Ὁ γὰρ μαινόμενος οὐκ οἶδεν τί πράττει· ὁ δὲ αἰσχρὰ πράγματα ποιῶν, καὶ αἰσχύνης ἄξια, ἐν αἰσθήσει τέ ἐστι, καὶ πολλοὺς ἔχει τοὺς ἐπιτιμῶντας· οὐκ ἔστιν εἰπεῖν ὅτι λάθρα ἐποίουν, ἀλλὰ πάντων ὁρώντων, πολλῶν τῶν μελλόντων ὄντων καταισχύνειν αὐτούς. Διότι ἔναντι τοῦ Θεοῦ ἡμῶν ἡμάρτομεν ἡμεῖς.","english":"They knew God, and then they also came to know the demons; so too we shall then truly know sin, not saying it in words but being convinced through deeds. And God left them to learn through works; one must also condemn the former things. Behold again the word \"through\" is spoken of God: you ought to have learned from other things too—from heaven, and earth, and sea—but now from what was done to them. The ancients did not make only stone images, but they also pursued mountains and hills. The reason: they thought the demons dwelt in high places; for there is no part of creation that the devil did not prepare to be worshiped. And after a little. —Except through the Lord our God is the salvation of Israel. For what else does God seek than that you learn that he himself benefits you? This, or nothing more, he requires from you, and he loves this very thing. But shame has consumed the labors of our fathers from their youth. Even if they suffered nothing terrible, shame came after the deeds; they labored in vain and were wretched, and it was nothing other than simply to sacrifice—the sacrifice to the demons, but salvation from God. Sheep. They did not spare even their offspring, and they were ignorant of their nature, plunging into the utmost madness. For the madman does not know what he is doing; but the one who does shameful things, and things worthy of shame, is both in perception and has many to rebuke him; it cannot be said that they did it in secret, but with all watching, since many were going to put them to shame. For we sinned before our God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":45,"ref":"p45","source":"Τὸν ἐξομολογούμενον οὕτως ἐξομολογεῖσθαι δεῖ, ὥστε αὔξειν τὸ ἁμάρτημα πάντοθεν, ἀποστερεῖν αὐτὸν συγγνώμης, ἵνα τύχῃ συγγνώμης. Ἕως τῆς ἡμέρας ταύτης. Οὐχ ἁπλῶς εἶπεν, οὐ δεύτερον, οὐ τρίτον, ἀλλὰ μυριοστὸν, καὶ οὐκ ἔστιν εἰπεῖν ὅτι πανταχοῦ τοιοῦτοι. Καὶ οὐχ ὑπηκούσαμεν τῆς φωνῆς Κυρίου. Ἀλλὰ περὶ μὲν τοὺς δαίμονας οὕτω θερμοὶ, καὶ μανικοὶ, ὡς μηδὲ σπλάγχνων φείσασθαι οἰκείων, ὡς καὶ τὰ ἔκγονα καταθῦσαι, περὶ δὲ τὸν Δεσπότην οὕτω ῥᾴθυμοι, καὶ αὐθάδεις, καὶ ἀφηνιῶντες, ὡς μηδὲ τῆς φωνῆς ἀκοῦσαι, ἀλλὰ παρακοῦσαι.\n\nΚΕΦΑΛ. Δʹ.\n\nΚαὶ ὀμόσῃ· Ζῇ Κύριος, μετὰ ἀληθείας. Μηδεὶς ἐντεῦθεν λαμβανέτω πρόφασιν ὅρκου, ἀλλ' ἀκουέτω τοῦ Εὐαγγελίου, ὅτι Ἠκούσατε, ὅτι ἐῤῥέθη τοῖς ἀρχαίοις· Οὐκ ἐπιορκήσεις· Ἐγὼ δὲ λέγω ὑμῖν, μὴ ὀμόσαι ὅλως. Πρὸ τούτου ταῦτα ἐλέγετο τοῖς ἀνοήτοις, τοῖς ἐξ εἰδώλων προαγομένοις, οὐχὶ τοῖς φιλοσοφοῦσιν, οὐχὶ τοῖς ἁπτομένοις τῶν οὐρανῶν, οὐχὶ τοῖς εἰς ἄνδρα τελοῦσιν. Τάδε λέγει Κύριος τοῖς ἀνδράσιν Ἰούδα, καὶ τοῖς κατοικοῦσιν Ἱερουσαλήμ. Ἀσφάλεια γὰρ πόλεως, οὐκ οἰκοδομῆς ἁρμονία, οὐδὲ λίθων μέγεθος, ἀλλ' ἡ τῶν ἐνοικούντων ἀρετή. Ὥσπερ οὖν καὶ προδοσία πόλεως οὐκ οἰκοδομημάτων σαθρότης, ἀλλ' ἡ τῶν πολιτῶν φαυλότης. Νεώσατε ἑαυτοῖς νεώματα, καὶ μὴ σπείρητε ἐπ' ἀκάνθαις. Ἐκ τῆς πείρας τῶν γεωργικῶν ὁ προφήτης παραγγέλλει γίνεσθαι ἐπὶ τῶν ψυχῶν, ἃς ὑπὸ πολλῆς ἀργίας ἐν τῷ παρελθόντι χρόνῳ, πολλὴν ἐξενεγκούσας κακίαν, καὶ ἔργα ἄκαρπα, τῷ ἀρότρῳ τοῦ λόγου μετασχεῖν παρακελεύεται. Οὐ γάρ ἐστι θεῖον ἁπλῶς δέξασθαι σπόρον, μὴ πρότερον τὰς ἀκάνθας ἐκβαλόντα·","english":"The one who confesses must confess in such a way as to magnify the sin from every side, to deprive himself of pardon, so that he may obtain pardon. Until this day. He did not say it simply, not a second time, not a third, but a ten-thousandth time, and it is not possible to say that everywhere they are such. And we did not obey the voice of the Lord. But concerning the demons they are so hot and mad as not even to spare their own entrails, so as even to sacrifice their offspring, but concerning the Master they are so slack, and stubborn, and refractory, as not even to hear his voice, but to disobey.\n\nCHAPTER 4.\n\nAnd he shall swear: As the Lord lives, with truth. Let no one take from this a pretext for an oath, but let him hear the Gospel, that You have heard that it was said to the ancients: You shall not swear falsely; but I say to you, do not swear at all. Before this, these things were said to the foolish, to those led away from idols, not to those who philosophize, not to those who touch the heavens, not to those who come to full manhood. Thus says the Lord to the men of Judah and to those who dwell in Jerusalem. For the safety of a city is not the joining of its building, nor the size of its stones, but the virtue of its inhabitants. Just as, then, the betrayal of a city is not the weakness of its buildings, but the worthlessness of its citizens. Break up for yourselves fallow ground, and do not sow among thorns. From the experience of farmers the prophet enjoins that this be done for souls, which through much idleness in the past time, having brought forth much wickedness and unfruitful works, he exhorts to partake of the plough of the word. For it is not possible simply to receive the divine seed without first casting out the thorns.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":46,"ref":"p46","source":"διό φησιν, Ἔκκλινον ἀπὸ κακοῦ, καὶ ποίησον ἀγαθόν. Γεωργήσατε, φησὶ, τὰς ἡμετέρας ψυχὰς, πρόῤῥιζον ἀνασπάσατε τῶν εἰδώλων τὴν μνήμην, ταῦτα γὰρ ἀκάνθας καλεῖ· τουτέστιν, ἐξάρατε τὰ εἴδωλα, καὶ οὕτω τῷ Θεῷ προσέρχεσθε, εἰς τὸν ναὸν ἀφικνούμενοι. Ἔλαβε δὲ καὶ αὐτὸ ἐκ μεταφορᾶς τῶν γεωργῶν. Τὸ οὖν· Μὴ σπείρητε ἐπ' ἀκάνθαις, τουτέστιν, Μὴ εἰδωλολατροῦντες εἰσέρχεσθαι εἰς τὸν ναόν. Περιτμήθητε τῷ Θεῷ ὑμῶν, καὶ περιτέμνεσθε τὴν σκληροκαρδίαν ὑμῶν, ἄνδρες Ἰούδα, καὶ οἱ κατοικοῦντες Ἱερουσαλήμ. Ἆρα περὶ ταύτης λέγει τῆς περιτομῆς; Οὐδαμῶς, ἀλλὰ περὶ τῆς κατὰ ψυχήν. Ἄρα ἐκείνη οὐ τῷ Θεῷ ἐστιν ἡ περιτομή· οὐ γὰρ ἂν εἶπεν, Τῷ Θεῷ περιτμήθητε. Καὶ μὴν εἶπεν ἄν τις ὅτι περιτεμνόμεθα· πῶς γὰρ ἂν αὐτοῦ οὐκ ἂν εἴη; Οὐ βούλομαι τὴν παρ' ἑτέρου γινομένην περιτομὴν, ἀλλὰ τὴν παρ' ἡμῶν αὐτῶν, ἧς ἕκαστός ἐστι Κύριος. Ἐκείνη παρ' ἑτέρου γίνεται, καὶ ἐν σώματι γίγνεται· αὕτη οὐχί. Ὁρᾷς ὅτι συγκαταβάσεως ἦν ἡ παλαιά; Οὐ γὰρ ἂν εἶπεν τῷ Θεῷ ὑμῶν, εἰ μὴ ἐδήλου, ὅτι ἐκείνη, οὐ τῷ Θεῷ, τί γὰρ ὄφελος εἰς ἀρετὴν ἐκείνη; Τί ἐνταῦθά φησιν ὁ Ἰουδαῖος; Ὁρᾷς ὅτι ὁ νόμος ἄλλο τι αἰνίττεται; καὶ οὐκ ἔστι καθ' ἑαυτὸν ἱκανὸς σῶσαι, εἴγε τοιαύτη ἡ περιτομή; Ἄρα τῆς Καινῆς ἠρέμα παρανοιγομένης τὰς θύρας· ὁρᾷς τὴν παλαιὰν αὐτὴν ὑφ' ἑαυτῆς κατεργουμένην. Οὐκ εἶπε Παῦλος περὶ τούτου, Ἰουδαῖε, οὐκ ἐνομοθέτησε Πέτρος· Ἱερεμίας εἶπεν, ὃν περιέπεις ἔτι καὶ νῦν. Οὐκ ἐκ τῶν ἡμετέρων ταῦτα προφέρω σοι βιβλίων· ἐκ τῶν ἡμετέρων μᾶλλον, ἢ σῶν·","english":"Therefore he says, \"Turn away from evil, and do good.\" Cultivate, he says, our souls; pull up by the root the memory of idols, for these he calls thorns; that is, remove the idols, and so come to God, arriving at the temple. He took this also from the metaphor of farmers. So then, \"Do not sow on thorns,\" that is, do not enter the temple while practicing idolatry. \"Be circumcised to your God, and circumcise the hardness of your heart, men of Judah, and you who dwell in Jerusalem.\" Is he speaking about this circumcision? By no means, but about the circumcision of the soul. Therefore that circumcision is not for God; for he would not have said, \"Be circumcised to God.\" And indeed someone might say, \"We are circumcised; for how would it not be his?\" I do not want the circumcision that is performed by another, but the one performed by ourselves, of which each man is master. That one is performed by another and takes place in the body; this one does not. Do you see that the old circumcision was a matter of condescension? For he would not have said \"to your God\" unless he were indicating that that one was not for God. For what benefit does that one bring toward virtue? What does the Jew say here? Do you see that the law hints at something else, and is not by itself sufficient to save, if such is the circumcision? Therefore, with the doors of the New Covenant gently opening, do you see the old one being brought to an end by itself? Paul did not say this about it, O Jew; Peter did not legislate it; Jeremiah said it, whom you still revere even now. I do not bring these things to you from our books; rather from ours than from yours.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":47,"ref":"p47","source":"καὶ γὰρ καὶ τὰ τῆς Καινῆς οὐχ ἧττον ἡμέτερα μᾶλλον ἢ σὰ, καὶ τὰ τῆς Παλαιᾶς οὐχ ἧττον ἀλλότριά σου· ὥσπερ ἐκείνοις ἀπιστεῖς οὕτω, καὶ τούτοις· Ὥστε ὁ μὲν Ἰουδαῖος ἀμφοτέρων ἐκπέπτωκεν, ἡμεῖς δὲ ἀμφοτέρων ἐχόμεθα· ἐν γὰρ ἀμφοτέραις τὸ πνεῦμα. Εἶτα διδάσκει ὁποία τοῦ Θεοῦ ἡ περιτομή. Καὶ περιτεμεῖσθαι τὴν σκληροκαρδίαν ἡμῶν. Σαφῶς ἐδίδαξεν ὡς ἡ φαινομένη περιτομὴ τύπος τῆς κεκρυμμένης ἐστὶν, καὶ ὅτι τῆς ἔνδον οὔσης περιττὴ ἡ τοῦ σώματος. Ἐντεῦθεν ὁρμώμενος ὁ θεῖος Ἀπόστολος Ῥωμαίοις γέγραφεν· Οὐ γὰρ ὁ ἐν τῷ φανερῷ Ἰουδαῖός ἐστιν, οὐδὲ ἡ ἐν τῷ φανερῷ ἐν σαρκὶ περιτομὴ, ἀλλ' ὁ ἐν τῷ κρυπτῷ Ἰουδαῖος, καὶ περιτομὴ καρδίας ἐν πνεύματι, οὐ γράμματι, οὗ ὁ ἔπαινος οὐκ ἐξ ἀνθρώπων, ἀλλ' ἐκ Θεοῦ. Ἤκουσε γὰρ τοῦ Θεοῦ διὰ τοῦ προφήτου λέγοντος· Περιτμήθητε τῷ Θεῷ ὑμῶν, ἄνδρες Ἰούδα, καὶ οἱ κατοικοῦντες Ἱερουσαλήμ. Μὴ ἐξέλθῃ ὡς πῦρ ὁ θυμός μου, καὶ καυθήσεται, καὶ οὐκ ἔσται ὁ σβεννύων ἀπὸ προσώπου πονηρίας ἐπιτηδευμάτων ἡμῶν. Ἀνθρωπίνως διαλέγεται, βουλόμενος αὐτοὺς παιδεῦσαι· διὸ πολλάκις ἐπικρεμνᾷ τὸν φόβον αὐτοῖς, καὶ οὐκ ἔσται ὁ σβέσων τὸ δεινὸν τοῦτο. Ἐπειδὴ γὰρ πολλάκις εἰς τὴν φιλανθρωπίαν αὐτοῦ τὰς ἐλπίδας εἶχον, ἀναιρεῖ ταύτην τὴν παραμυθίαν. *Τοῖς δὲ μὴ","english":"For the things of the New Covenant are no less ours than yours, and the things of the Old are no less alien to you; just as you disbelieve those, so also these. So that the Jew has fallen away from both, while we hold fast to both; for in both is the Spirit. Then he teaches what kind of circumcision is God's. And to circumcise the hardness of our heart. He has clearly taught that the visible circumcision is a type of the hidden one, and that the circumcision of the body is superfluous when the inner one exists. Starting 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 the Spirit, not in the letter, whose praise is not from men but from God. For he heard God speaking through the prophet: Circumcise yourselves to your God, men of Judah, and you who dwell in Jerusalem. Let not my wrath go forth like fire, and it shall burn, and there shall be no one to quench it, because of the evil of our practices. He speaks in a human way, wishing to instruct them; therefore he often hangs fear over them, and there shall be no one to quench this dread. For since they often placed their hopes in his love for mankind, he removes this consolation. But to those who do not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":48,"ref":"p48","source":"πειθομένοις ἐπάγει τὴν ἀπειλὴν, Μή ποτε ἐξέλθῃ ὡς πῦρ ὁ θυμός μου. Ὑμεῖς γὰρ μόνοι δύνασθε σβέσαι μεταμελόμενοι, ὑμῶν δὲ μεταμέλειαν μὴ κεκτημένων οὐδεὶς ἱκανὸς ἀπαλλάξαι τῆς τιμωρίας. Ἀναγγείλατε ἐν τῷ Ἰούδᾳ. Τί τοῦτο; ἄνω εἶπε, Μή ποτε ἐκκαυθήσεται ὡς πῦρ ὁ θυμός μου· ἤδη αὐτὸν ἐξέκαυσεν, ἐφίστησιν αὐτοῖς τὰ δεινὰ, καὶ ἐπὶ θύραις αὐταῖς ἀγαγὼν, οὐκ ἐπαφίησιν αὐτοῖς τὰ δεινά. Οὐ γὰρ εἰς ἁρπαγὰς εἰσάγει τὰς πόλεις, ἀλλ' ἐφίστησι τοὺς πολεμίους ταῖς πύλαις, καθάπερ διδάσκαλος ἄριστος, κατάγει μὲν τὸν ἱμάντα, οὐ πλήττει δέ. *Δεδιττόμενος δὲ αὐτοὺς παρακελεύεται εἰπεῖν τῇ Ἱερουσαλὴμ, καὶ πάσῃ τῇ Ἰουδαίων φυλῇ, ὥστε σαλπίσαι, καὶ σημῆναι πᾶσι τῶν πολεμίων τὴν προσβολὴν, ἵνα εἰς τὰς τετειχισμένας καταφύγωσι πόλεις, διαφέρονται δὲ εἰς Σιὼν ὡς ὀχυρωτέραν. Ἀναλαβόντες φεύγετε εἰς Σιών. Ἐναντιολογία τίς ἐστιν· ταῦτα μὲν γὰρ κηδομένου, καὶ προνοοῦντος, καὶ ὅπως μηδὲν γένηται ἄτοπον, πράττοντος. Ἐκεῖνο δὲ βουλομένου παραδοῦναι, καὶ ποιῆσαι ἐκδότους, καὶ ἐσχάτοις περιβαλεῖν κακοῖς. Εἰ σὺ ἐπάγεις τὰ κακὰ ἀπὸ βοῤῥᾶ, τίνος ἕνεκεν καὶ ἐπισπεύδεις; ταῦτα μὲν γὰρ αὐτοῦ στρατηγοῦντος τὰ ῥήματα, ἐκεῖνα δὲ πολεμίων προϊσταμένου. Ὁρᾷς ὅτι διορθοῦντός ἐστι καὶ κηδομένου· καὶ εἰς πίστιν βιαζομένου τὰ ἐσόμενα ἀγαγεῖν; ἐπειδὴ γὰρ τὰ ῥήματα, οὐδὲν αὐτοὺς ὠφελεῖ, σχεδὸν εἰς τὰ πράγματα αὐτῶν ἀνατυποῖ σχεδὸν τὰ πράγματα αὐτοῖς ἀνατυποῖ. *Τοῦ Βαβυλωνίου τὴν ἔφοδον ἀπειλεῖ καὶ τὴν πρώτην αἰχμαλωσίαν μηνύει, τῶν γὰρ ἔξω τέως τὴν ἀπώλειαν λέγει. Φησὶ γάρ· Φεύγετε εἰς Σιὼν, σπεύσατε, μὴ στῆτε.","english":"He brings the threat upon those who obey: \"Lest my anger go forth like fire.\" For you alone can quench it by repenting, but if you do not possess repentance, no one is able to deliver you from punishment. \"Announce in Judah.\" What is this? Above he said, \"Lest my anger be kindled like fire\"; now he has kindled it, he sets the terrors before them, and having brought them to the very doors, he does not let the terrors fall upon them. For he does not lead them into the plundering of cities, but sets the enemies at the gates, like the best of teachers, who lowers the strap but does not strike. And frightening them, he urges them to speak to Jerusalem and to every tribe of the Jews, so as to sound the trumpet and signal to all the approach of the enemies, so that they may flee for refuge into the walled cities, and betake themselves to Zion as the more strongly fortified. \"Take up and flee to Zion.\" There is a kind of contradiction here: for these words are those of one who cares and provides, and acts so that nothing improper may happen; but those are of one who wishes to hand them over, and make them a prey, and encompass them with the utmost evils. If you bring the evils from the north, for what reason do you also hasten them? For these are the words of one commanding as general, but those of one standing at the head of enemies. Do you see that it is the part of one correcting and caring, and forcing them to bring what will be to pass into belief? For since words profit them nothing, he almost depicts the things themselves for them. He threatens the assault of the Babylonian and signifies the first captivity, for he speaks for now of the destruction of those outside. For he says: \"Flee to Zion, hurry, do not stand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":49,"ref":"p49","source":"Ὡς περισωζομένης τῆς πόλεως. Ἀνέβη λέων ἐκ τῆς μάνδρας αὐτοῦ. Ἀνέμνησε καὶ τῶν τοῖς ἀδελφοῖς συμβεβηκότων δεινῶν. Τί λέγω μίαν πόλιν, καὶ φυλὴν ἐλαχίστην; ὁλοκλήρους δήμους, καὶ πόλεις αὐτάνδρους ἀνεῖλεν. *Λέγει ταῦτα παραβολικώτερον. Καὶ καλεῖ λέοντα τὸν Ναβουχοδονόσορ, μάνδραν δὲ τὴν Βαβυλῶνα, ἐκεῖθεν δὲ τοῦτον ὁρμῶντα, καὶ τὰς πόλεις ἐμπρῆσαι, καὶ τὰς χώρας δῃῶσαι· τούτου δὴ χάριν, περιζώσασθαι, καὶ τὰ λοιπά. Ἐπὶ τούτοις περιζώσασθε σάκκους, καὶ κόπτεσθε. Διότι οὐκ ἀπεστράφη. Τουτέστιν, οὐκ ἀπὸ τῶν Ἰωσίου γενομένων ἐπαύσατο τῆς ὀργῆς ὁ Θεὸς, ἀλλ' ἐπειδὴ, καὶ μετὰ τὸν ἐκείνου θάνατον αὖθις εἰς ἀσέβειαν ἐξετράπητε, δεικνύντες ὡς καὶ τὰ ἤδη γενόμενα, ὡς οὐ μετὰ γνησίας τῆς γνώμης γεγένηται παρ' ὑμῶν, τὴν καθ' ὑμῶν ἐξήνεγκε ψῆφον ὁ Θεός. Καὶ ἀλαλάξατε. Οὐ διὰ τὰ δεινὰ, ἀλλ' ὅτι οὐκ ἀπεστράφη ὁ θυμός· ὄντως γὰρ ὄντως, οὐ διὰ τὴν γέενναν δεῖ μόνην χαλεπαίνειν, ἀλλ' ὅτι ὀργίζεται Θεός. Οὐχ ὅτι ὠργίσθη, ἀλλ' ὅτι ἀπεστράφη. Ἀπολεῖ ἡ καρδία τοῦ βασιλέως. Τοιαύτη γὰρ τῶν δεινῶν ἡ φύσις, ἀποστερεῖ τῶν κατὰ φύσιν φρενῶν. Ὅταν γὰρ ἄμετρος ὁ φόβος ᾖ, οὐδὲν ἀφίησι κατὰ χώραν μένειν. Καὶ οἱ προφῆται θαυμάσονται. Τουτέστιν οἱ ψευδοπροφῆται. Διατί; οὐχ ὡς παρ' ἐλπίδας τῶν πραγμάτων ἐξελθόντων, ἀλλ' ὡς παρ' ἐλπίδας δεικνυμένων, καὶ γιγνομένων. Καὶ εἶπα· ὦ Δέσποτα Κύριε. Ἆρά γε ἀπατῶν. Πολλὰ συναποκρίνονται τῷ Θεῷ οἱ προφῆται, καθάπερ ἔν τινι σκηνῇ, τὴν διόρθωσιν ἐργαζόμενοι τοῦ λαοῦ. Τοῦτο καὶ πατέρες, καὶ φίλοι πατέρων μετ' ἀλλήλων ποιοῦσιν, τοὺς παῖδας διορθοῦντες.","english":"As though the city were being preserved. A lion has come up from his fold. He also recalled the calamities that befell the brothers. Why do I speak of one city and the smallest tribe? He destroyed whole peoples and cities with all their men. He says these things more figuratively. And he calls Nebuchadnezzar a lion, and Babylon a fold, and says that from there he rushed forth and set the cities on fire and ravaged the lands; for this reason, \"gird yourselves,\" and the rest. After these things, gird yourselves with sackcloth and beat your breasts. For he did not turn away. That is, God did not cease from his anger because of the things that happened under Josiah, but since even after his death you again turned aside to impiety, showing that even the things that had already happened were not done by you with genuine intent, God brought forth his verdict against you. And cry aloud. Not because of the calamities, but because his wrath did not turn away; for truly, truly, one must be distressed not only because of Gehenna, but because God is angry. Not because he was angry, but because he turned away. The heart of the king will perish. For such is the nature of calamities: it deprives one of the natural faculties of the mind. For when fear is excessive, it allows nothing to remain in its place. And the prophets will marvel. That is, the false prophets. Why? Not as though events came out contrary to expectation, but as though they were shown and happened contrary to expectation. And I said: O Lord God. Surely you are deceiving. The prophets often answer God together, as it were in a tent, working the correction of the people. This is what fathers and friends of fathers do with one another, correcting their children.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":50,"ref":"p50","source":"Ποῦ δὲ εἶπε τούτοις, Εἰρήνη ἔσται ὑμῖν; Ἀνωτέρω τὰ χρηστὰ διηγούμενος ἔλεγε· Καὶ ἥξουσιν ὁ οἶκος Ἰσραὴλ, καὶ Ἰούδα ἐπὶ τὸ αὐτὸ, ἐὰν περιέλῃ τὰ βδελύγματα. Τίνος οὖν ἕνεκεν ταῦτά φησιν ὁ προφήτης; οὐ γὰρ δὴ ἀγνοεῖ. Μὴ γένοιτο, ὁ πάντα εἰδὼς ἀκριβῶς, ἀλλ' ὅπερ ἔφην ἀρχόμενος, τοῦτο, ὅτι συναποκρίνεται τῷ Θεῷ, ὅπερ εἰκὸς ἦν ἐκείνους εἰπεῖν, ἵνα δῷ πάλιν ἀρχὴν ἀποκρίσεως τῷ Θεῷ. Πνεῦμα πλανήσεως ἐν τῇ ἐρήμῳ. Τοὺς πολεμίους φησὶ πνεῦμα πλανήσεως, καλῶς. Καθάπερ τὸ πνεῦμα περιφέρει πανταχοῦ τὸν χοῦν ἀναῤῥιπίζον, οὐκ εἰς τεταγμένους ἀποτιθέμενον τόπους, οὕτω καὶ τούτοις ἐγένετο, ὥσπερ ἄνεμος σφοδρὸς ἐμπεσὼν ὁ πόλεμος ἐκεῖνος ὁ βαρβαρικὸς πανταχοῦ τῆς\n\nγῆς διέσπειρε, καίτοι καὶ τὸ διασπαρῆναι χαλεπὸν, τὸ δὲ καὶ ἀτάκτως τοῦτο παθεῖν ἄλλ. ποιεῖν ἀμύθητον. Αὕτη ἡ ἀπόκρισις πρὸς τὸ λέγειν· Ἀπατῶν ἠπάτησας τὸν λαόν· οὐκ ἐγὼ ἠπάτησα, ἀλλ' αὐτοὶ γεγόνασιν ἑαυτοῖς αἴτιοι. Ἐπειδὴ εἶπεν ὁ προφήτης, ἆρά γε ἀπατῶν ἠπάτησας τὸν λαὸν τοῦτον, καὶ τὴν Ἱερουσαλὴμ λέγων, Εἰρήνη ἔσται ὑμῖν, καὶ ἰδοὺ ἥψατο ἡ μάχαιρα τῶν ψυχῶν αὐτῶν; Λέγει ὁ Θεὸς, ὅτι τῶν κακῶν ἐπελθόντων εἴσονται τῶν παρὰ σοῦ λεγομένων τὴν ἀλήθειαν, καὶ ὅτι κατὰ δαιμόνων ἐνέργειαν ἐπλάνησαν αὐτοὺς οἱ μάντεις. Παραπλήσιον δέ ἐστι τῷ παρὰ τοῦ Μιχαίου λεχθέντι ἐπὶ τοῦ Ἀχὰβ, ὅτι ἐξῆλθε πνεῦμα ψευδὲς, καὶ γέγονεν ἐν πᾶσι τοῖς ψευδοπροφήταις πρὸς ἀπάτην τοῦ βασιλέως· τὸ δὲ πλανήσεως ἐν τῇ ἐρήμῳ, ἐπειδὴ ἐν τοῖς ὄρεσι τοῖς εἰδώλοις ἐλάτρευον. Ὁδὸς δὲ τῆς θυγατρὸς τοῦ λαοῦ μου, ἀντὶ τοῦ, αἱ πράξεις· οὐκ εἰς καθαρὸν, οὐδὲ εἰς ἅγιον·","english":"But where did he say to them, \"Peace shall be unto you\"? Above, when recounting the good things, he said: \"And the house of Israel and Judah shall come together, if they remove their abominations.\" For what reason, then, does the prophet say these things? For surely he does not speak in ignorance. May it not be so—he who knows all things exactly—but, as I said at the beginning, this: that he answers together with God, which it was fitting for them to say, so that he might again give God a starting point for an answer. \"A spirit of wandering in the wilderness.\" He calls the enemies a spirit of wandering, rightly. Just as the spirit carries the dust everywhere, stirring it up, not depositing it in ordered places, so also it happened to them: that barbarian war, falling upon them like a violent wind, scattered them everywhere over the earth—and yet even to be scattered is grievous, but to suffer this even in disorder is beyond telling. This is the answer to the saying, \"You have deceived and misled the people\": it was not I who deceived them, but they themselves became the cause to themselves. Since the prophet said, \"Have you indeed deceived and misled this people,\" and, speaking of Jerusalem, \"Peace shall be unto you,\" and behold, the sword has touched their souls—God says that when the evils come upon them, they will know the truth of what was said by you, and that the seers deceived them by the working of demons. And it is similar to what was said by Micah concerning Ahab, that a false spirit went out and was in all the false prophets, to deceive the king. And \"of wandering in the wilderness,\" because they served idols on the mountains. And \"the way of the daughter of my people,\" instead of \"their deeds\": not into what is pure, nor into what is holy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":51,"ref":"p51","source":"δι' αὐτῆς, φησὶ, μαθήσονται τῆς πείρας κατὰ τὸν καιρὸν τῶν συμφορῶν, ὡς πνεῦμα πλανήσεως ἦν, τὸ διὰ τῶν ψευδοπροφητῶν φθεγγόμενον. Πνεῦμα πληρώσεως ἥξει μοι. Τουτέστι πέπαυμαι τοῦ ἀποδεδωκέναι αὐτοῖς τὰ δεινά. Τοῦ πληρωθῆναι αὐτῶν τὰς τιμωρίας. Ἀντὶ τοῦ, οὐ συμπληρωτικὸν τῆς τριάδος, ἀφ' ὧν ἦλθέ μοι τὰ παρόντα κακά. Πνεῦμα πληρώσεως ἀπὸ τούτων ἥξει μοι. Τὴν δὲ πλάνην, φησὶ, ταύτην ὑπομένουσιν, ἐπειδὴ ἀκάθαρτοί εἰσιν εἰδωλολατροῦντες, καὶ μολυσμάτων πεπληρωμένοι, καὶ τοῦ ἐμοῦ πνεύματος ἀμέτοχοι· τὸ δὲ, Ἀπὸ τούτων ἥξει μοι, τουτέστιν, Οὐδὲ γὰρ ἐπειδὴ εἰς τὸν ναὸν ἤρχοντο μετὰ τοσαύτης ἀκαθαρσίας, ἤδη τῆς παρ' ἐμοῦ τυγχάνουσι χάριτος. Νῦν δὲ ἐγὼ λαλήσω κρίματά μου πρὸς αὐτούς. Τουτέστι, κολάσω αὐτούς· ἐπειδὴ γὰρ εἶπεν, ἥξει πάλιν, ἵνα μὴ ἡ τοῦ μέλλοντος καιροῦ προθεσμία ῥᾳθυμοτέρους ποιήσῃ, τὴν γινομένην ἄδειαν ἐκ τοῦ χρόνου τοῦ μεταξὺ, συνέστειλεν εἰπών· Καὶ νῦν δὲ ἐγὼ λαλήσω κρίματα. Ἰδοὺ ὡς νεφέλη ἀναβήσονται, καὶ ὡς καταιγίς. Ὁρᾷς πῶς διαφόρους εἰκόνας ἐπιζητεῖ φοβερωτέρας. Ἵνα καταπλήξῃ αὐτῶν τὴν διάνοιαν, ἵνα αὐτοὺς πτοήσῃ, διαγράφει τὸ στρατόπεδον. Καὶ τί τὸ κέρδος; τὸ ταχὺ λέγει τῆς παρουσίας, ἀλλ' οὐδὲν τούτων καθήψατο, τοιοῦτον ἡ κακία. Ἀλλ' ὅμως προὔλεγεν ὁ Θεὸς, εἰ μὴ ἐνέδωκαν ἐκεῖνοι. Ἀπόπλυνε ἀπὸ κακίας. Ἕως πότε ὑπάρχουσιν ἐν σοὶ διαλογισμοὶ πόνων σου; Ὄντως γὰρ οὐδὲν ταύτης τῆς ταλαιπωρίας ἴσον. Ταύτῃ τῇ λέξει κεχρῆσθαι εἰώθαμεν, ὅταν ἴδωμέν τινα μακρᾷ ἀῤῥωστίᾳ παραδεδομένον, καὶ οὐδέποτε ἀνενεγκεῖν ἐκ τῆς φθορᾶς ἐκείνης δυνάμενον.","english":"Through experience itself, he says, they will learn at the time of their calamities that the spirit speaking through the false prophets was a spirit of deception. \"A spirit of fulfillment shall come upon me.\" That is, I have ceased from rendering to them their terrible things—from their punishments being fulfilled. In place of: it is not completive of the triad, from which the present evils came upon me. \"A spirit of fulfillment from these things shall come upon me.\" But this deception, he says, they endure because they are unclean, practicing idolatry, and filled with defilements, and have no share in my spirit. And the phrase, \"From these things shall come upon me,\" means: for not even because they came into the temple with such great uncleanness do they already obtain grace from me. \"But now I will speak my judgments against them.\" That is, I will punish them; for since he said, \"he shall come again,\" lest the appointed time of the future should make them more careless, he cut short the license arising from the intervening time, saying: \"And now I will speak judgments.\" \"Behold, they shall come up like a cloud, and like a tempest.\" Do you see how he seeks out different, more terrifying images, in order to astound their mind, in order to terrify them, he depicts the army. And what is the gain? He speaks of the swiftness of the coming, but none of these things touched them—such is wickedness. Nevertheless God foretold it, if only they would not yield. \"Wash away from wickedness.\" \"How long shall the thoughts of your labors exist within you?\" For truly nothing is equal to this misery. We are accustomed to use this expression whenever we see someone given over to a long illness, and never able to recover from that corruption.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":52,"ref":"p52","source":"Καθάπερ γὰρ σῶμα ἀσθενὲς ὑπὸ πυρετῶν δυσέκνιπτον γίνεται, οὕτω καὶ ψυχὴ ταλαίπωρος ὑπὸ ἁμαρτημάτων. Οὐκ ἀρκεῖ τὰ ῥήματα, οὐδὲ τὸ ταλανίσαι μόνον ἑαυτὸν ἐν Ἐκκλησίᾳ Κυρίου· Μὴ κλαίετε δάκρυσιν· ἀλλὰ δεῖ καὶ τῆς τῶν ἔργων προσθήκης. Καὶ μετ' ὀλίγα. –Ἀπόπλυνον ἀπὸ κακίας τὴν καρδίαν σου. Τί τοῦτο, εἰ ἀνέβη ὡς λέων; εἰ πάρεστιν ὡς νεφέλη; εἶτα δεινὰ ἐπὶ θύραις; Ποία μεταβολῆς προθεσμία; Ποῖος μεταβολῆς καιρὸς ὑπολέλειπται; Ἀλλ' ὅρα τὴν φιλανθρωπίαν· Διελέχθη περὶ ἐκείνων ὡς παρόντων, ἵνα τὴν ῥᾳθυμίαν ταύτης καλύψῃ ταύτης εἰς προθυμίαν ἀμείψῃ, διελέχθη δὲ πάλιν ὡς μελλόντων, ἵνα μὴ εἰς ἀπόγνωσιν ἐμβάλῃ. Ἐκεῖνα μὲν τὰ ῥήματα τοῦ τὴν ἀπόφασιν ἐξενεγκόντος ἐστί· ταῦτα δὲ τοῦ διδόντος καιρὸν, διορθώσεως. Οὐδεὶς γὰρ ὁμοῦ τε ἐπάγει τὴν τιμωρίαν, καὶ παραίνεσιν εἰσάγει. Ταῦτα γὰρ ἀμφότερα ἐναντία· εἰ συμβουλεύεις, ἄνες τὴν κόλασιν· εἰ κολάζεις, πῶς παραινεῖς τοῖς τιμωρουμένοις; Ἀλλὰ καὶ ὅμως λέγει μὲν κολάζειν, ἵνα μὴ ῥᾳθυμῶσι· λέγει δὲ, ἀνιέναι, ἵνα διορθώσωνται. Ὁρᾷς; τοῦτο ὅ φησι καὶ ὁ Χριστὸς, ἐνταῦθα κεῖται. Ἐκ γὰρ τῆς καρδίας ἐξέρχονται διαλογισμοὶ πονηροί. Ἕως πότε ὑπάρξουσιν; ὁρᾷς τοῦ Θεοῦ τὴν μακροθυμίαν. Ἕως πότε; Ὅτε καὶ τῇ φύσει φευκτέον ἦν, καὶ τῷ χρόνῳ, ποία συγγνώμη; τίς ἀπολογία; Ἔστω· τὴν κακίαν οὐκ ἀπεστράφης ἀπὸ τῆς φύσεως αὐτῆς, ἀπὸ τοῦ χρόνου οὐκ ἔδει; Ἀναμνήσατε ἔθνη, ἰδοὺ ἥκασι. Δείκνυσιν","english":"For just as a body weakened by fevers is hard to wash clean, so too is a wretched soul by sins. Words are not enough, nor is it enough merely to lament oneself in the Church of the Lord: \"Do not weep with tears\"; but there is also need of the addition of works. And after a little: \"Wash your heart from wickedness.\" What is this, if he has come up like a lion? if he is present like a cloud? and then terrible things at the doors? What limit of change? What time for change has been left? But observe the love of humanity: he spoke about those things as though present, in order to conceal this negligence and exchange it for zeal, and he spoke again as of things to come, so as not to cast them into despair. Those words belong to the one who pronounced the sentence; these to the one giving time for correction. For no one at once brings on punishment and introduces exhortation. For both of these are contrary: if you advise, relax the punishment; if you punish, how do you exhort those being punished? But nevertheless he says he punishes, so that they may not be negligent; and he says he relaxes, so that they may be corrected. Do you see? This is what Christ also says, and it lies here: \"For out of the heart come forth evil thoughts.\" \"How long will they exist?\" Do you see God's longsuffering? \"How long?\" When it was necessary to flee both by nature and by time, what pardon is there? What defense? Let it be: you did not turn away from wickedness by your nature; should you not have done so by time? \"Remind the nations, behold, they have come.\" He shows","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":53,"ref":"p53","source":"ὅτι πολλάκις ἀκούσαντες ἐπελάθοντο. Τὴν ἄδειαν λέγει καὶ τὴν πολλὴν παῤῥησίαν, ὡς οὐ νόμῳ πολεμίων παρέσονται· ἀλλ' ὡς ἐπὶ ἤδη προκατειλημμένα χωρία. Ὡς φυλάσσοντες ἀγρὸν ἐγένοντο ἐπ' αὐτὴν κύκλῳ. Ὥστε μὴ εἶναι διαφυγεῖν βουλομένοις αὐτοῖς. Εἶπε καὶ τὴν αἰτίαν τῶν δεινῶν. Ὅτι ἐμοῦ ἠμέλησας, λέγει Κύριος. Ἐντρεπτικῶς, Τοῦ δεσπότου ἠμέλησας Καὶ τὸ ἀξιόπιστον. Οὐκ ἀρκεῖ τοῦτο εἰς κόλασιν; οὐ πάσης τιμωρίας χαλεπώτερον; εἰ γὰρ μὴ πόλεμος ἦν, εἰ γὰρ μὴ πόλεως ἅλωσις, αὐτὸ τοῦτο μόνον ἀκοῦσαι τὸ ῥῆμα, πόσην ἔχει τιμωρίαν; Τουτέστιν, ὥσπερ ἐκεῖνοι οἱ ὀπωροφύλακες εὑρόντες τινὰ κλέπτοντα βοῶσι, καὶ εἰς φόβον καθιστῶσι τὸν κλέπτην, καὶ μετὰ πάσης προθυμίας αὐτοὶ ἐπιᾶσιν ἑλεῖν βουλόμενοι τὸν τολμήσαντα. Οὕτω καὶ οὗτοι βοῶσι μόνον, καὶ εἰς φυγὴν ὑμᾶς τρέπουσιν, ὡς ἐπ' ἀλλοτρίοις ὄντας. Ὅτι ἐμοῦ ἠμέλησας, λέγει Κύριος. Ἄξια ὧν ἐτόλμησας ὑπομενεῖς, καὶ θερίσεις ἃ ἔσπαρκας. Αἱ ὁδοί σου, καὶ τὰ ἐπιτηδεύματά σου ἐποίησαν. Τίς λοιπὸν ἐλπὶς θεραπείας ἐστὶ, τοῦ κεφαλαίου, καὶ ἡγεμονικωτάτου διαφθαρέντος; ἔστι γὰρ κακία οὐ πικρὰ, ἔστι κακία ἐξ ἀφελείας γινομένη, ᾗ καὶ συγγνοίη τις ἄν. Αὕτη, φησὶν, ἀφόρητός ἐστι, τῷ καὶ μόνιμος γενέσθαι, καὶ πρὸς αὐτὴν, φησὶν, ἐλθεῖν τὴν καρδίαν. Τὴν κοιλίαν μου ἀλγῶ. *Ταῦτα προειπὼν ὁ προφήτης, ὑπὲρ ἐκείνων ὀδυνᾶται, καὶ ἀποδύρεται, καὶ λέγει· Τὴν κοιλίαν μου, τὴν κοιλίαν μου ἐγὼ ἀλγῶ, καὶ τὰ αἰσθητήρια τῆς καρδίας μου. Ἔλαβε δὲ τοῦτο ἐκ μεταφορᾶς τῆς ὀδυνομένης γυναικός. Μαιμάσσει ἡ ψυχή μου, τουτέστι, θορυβεῖται ἐν ἀγῶνι τυγχάνουσα.","english":"because often, having heard, they forgot. He speaks of the freedom and great boldness, that they will not come as by the law of enemies, but as against places already occupied beforehand. As those guarding a field, they became around her in a circle, so that there is no escaping for those who wish it. He also stated the cause of the calamities: \"Because you neglected me,\" says the Lord—reproachfully, \"You neglected the Master\"—and the credibility of it. Is this not enough for punishment? Is it not harsher than every penalty? For if there were no war, if there were no capture of a city, this very thing alone—to hear the word—how great a punishment does it carry? That is, just as those fruit-watchers, finding someone stealing, shout and throw the thief into fear, and with all eagerness themselves rush on, wishing to seize the one who dared it—so too these merely shout and turn you to flight, as being on foreign ground. \"Because you neglected me,\" says the Lord. You will endure things worthy of what you dared, and you will reap what you sowed. \"Your ways and your practices did this.\" What hope of healing remains, then, when the head and the most governing part has been corrupted? For there is a vice that is not bitter; there is a vice that comes from simplicity, which one might even forgive. This one, he says, is unbearable, because it has also become permanent, and, he says, has reached the heart itself. \"I am in pain in my belly.\" Having foretold these things, the prophet grieves and laments on their behalf, and says: \"My belly, my belly, I am in pain, and the senses of my heart.\" He took this from the metaphor of a woman in labor. \"My soul raves,\" that is, it is troubled, being in agony.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":54,"ref":"p54","source":"Σπαράσσεται ἡ καρδία μου, τουτέστιν, ὑπὸ τοῦ δέους πηδᾷ μόνον οὐχὶ ἐξελθεῖν βουλομένη· μιμεῖται μητέρα τὰ σπλάγχνα σπαραττομένην, ἐπὶ τέκνων ὀλέθρῳ. Ὅτι φωνὴν σάλπιγγος ἤκουσεν ἡ ψυχή μου. Ἔνθους γέγονεν ὁ προφήτης. Οὐ νῦν, ἀλλὰ μικρῷ πρόσθεν εἶπε ταῦτα, ἐπὶ πραγμάτων ὁρᾷ συμβαίνοντα προφητικοῖς ὀφθαλμοῖς, πολέμους, καὶ παρατάξεις, καὶ μάχας, σαλπίγγων ἠχὴν, θόρυβον ἵππων, ἔφοδον πολεμίων ἀνδρῶν, πάσας τὰς Ἰουδαίων συμφοράς. Ὅρα δέ μοι τοῦ Θεοῦ τὴν μακροθυμίαν· ἠπείλησε διὰ ῥημάτων, οὐκ ἔδακεν αὐτοὺς ὁ λόγος· ἀξιοπιστοτέραν ποιεῖ τὴν πρόῤῥησιν, αὐτὸν τὸν ἀξιοῦντα θεατὴν τῶν λεγομένων ποιῶν. Συντριμμὸν ἐπικαλεῖται, ὅτι τεταλαιπώρηκε πᾶσα ἡ γῆ· ἄφνω τεταλαιπώρηκεν ἡ σκηνή. Διεσπάσθησαν αἱ δέῤῥεις μου. Τὸ εὐάλωτον δείκνυσι, σκηνὴν καλῶν· ἄλλως δὲ οὐκ ἄν τις ἁμάρτοι, πόλιν πᾶσαν, καὶ οἰκίαν πᾶσαν τούτῳ τῷ τρόπῳ τῆς προσηγορίας προσονομάζων· σκηνὴ γὰρ ὁ παρὼν βίος ἐστίν. Οὐδὲ πόνου δεήσει τοῖς πολεμίοις, οὐδὲ χρόνου τινὸς, ἀλλ' ὥσπερ σκηνὴν διασπῶντες, οὕτω κρατοῦσι τῶν τειχῶν. Ὅρα δὲ καὶ τὸ τοῦ προφήτου φιλόστοργον, πᾶσαν οἰκειοῦται τὴν πόλιν, οἰκίαν αὐτοῦ φησιν εἶναι τὴν Ἱερουσαλήμ. Διεσπάσθησαν αἱ δέῤῥεις μου. Περὶ τῶν λοιπῶν πόλεών φησιν· ἔλαβε δὲ αὐτὸ ἐκ μεταφορᾶς τῶν ἐν ταῖς στρατοπεδείαις σκηνοποιουμένων βασιλέων, καὶ τῶν λοιπῶν. Τινὲς δὲ σκηνὴν μὲν ἔφασαν τὰ βασίλεια, δέῤῥεις δὲ τὰς λοιπὰς οἰκίας τῆς πόλεως. Ἕως πότε ὄψομαι φεύγοντας, ἀκούων φωνὴν σαλπίγγων; Τί οὖν δὴ τῶν μὲν σαλπίγγων ἠχουσῶν, καὶ πο λέμου, καὶ μάχην, οὐ πρὸς ἡμᾶς δὲ ἀφικνουμένων;","english":"My heart is torn apart, that is, it leaps with fear, all but wishing to depart; it imitates a mother whose womb is torn apart over the destruction of her children. Because my soul has heard the sound of the trumpet. The prophet has become inspired. Not now, but a little before, he said these things, seeing them happen in reality with prophetic eyes—wars, and battle lines, and fights, the blast of trumpets, the din of horses, the assault of enemy men, all the calamities of the Jews. But observe for me the longsuffering of God: he threatened through words, the word did not bite them; he makes the foretelling more trustworthy by making the very one who speaks worthy to be a spectator of what is said. He calls upon destruction, because all the land has been laid waste; suddenly the tent has been laid waste. My curtains have been torn apart. He shows how easily captured it is, calling it a tent; and otherwise one would not err in naming every city and every house by this manner of designation; for the present life is a tent. Nor will the enemies need toil, nor any time, but just as when tearing apart a tent, so they take possession of the walls. But observe also the prophet's affection: he makes the whole city his own, saying that Jerusalem is his house. My curtains have been torn apart. He speaks concerning the remaining cities; and he took this from the metaphor of kings and others pitching tents in their camps. But some said that the tent is the palace, and the curtains the remaining houses of the city. How long shall I see them fleeing, hearing the sound of trumpets? What then, when trumpets are sounding, and there is war and battle, but they do not reach us?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":55,"ref":"p55","source":"ἀλλ' ἐπήγαγεν, ὅτι Τεταλαιπώρηκε πᾶσα ἡ γῆ. Καλῶς τὸ, τεταλαιπώρηκε· πανταχοῦ γὰρ σπουδάζει θεόθεν τὸν πόλεμον ἀναῤῥιπιζόμενον τοῖς ἰδίοις ἐπιδεῖξαι τοῦτον. Τὸ γὰρ ταλαιπωρῆσαι τοῦτό ἐστιν. Οὐ γὰρ διὰ πολέμου μόνον καὶ μάχης αὐτῶν ἐκράτουν, ἀλλ' ἀθρόον ἐλθόντες καὶ παρ' ἐλπίδας καὶ ἄφνω. Θεατὴν αὐτὸν ποιεῖ, καὶ ἀκροατὴν, ἵνα ἑκατέρωθεν αὐτοὺς καταπλήξῃ. Εἶδεν ὁ προφήτης, ἵνα μὴ ἴδωσιν οἱ Ἰουδαῖοι. Ἐπῄνεσε τὴν καρδίαν ὁ Ἱερεμίας, ἵνααὐτοὺς ἐν ἀσφαλείᾳ φυλάξῃ, πολλαχοῦ τοὺς θεραπεύοντας ἐκδίδωσι. Διότι οἱ ἡγούμενοι τοῦ λαοῦ μου ἐμὲ οὐκ ᾔδεισαν. Ἡ μεγίστη κατηγορία, ὅταν οἱ τοὺς ἄλλους διδάσκειν ὀφείλοντες, αὐτοὶ πρῶτον ἀγνοῶσιν. *Εἶτα τοῦ προφήτου\n\nἀκολούθως τούτοις φήσαντος, Ἕως πότε ὄψομαι φεύγοντας; ἀποκρίνεται ὁ Θεὸς, Διότι οἱ ἡγούμενοι τοῦ λαοῦ μου ἐμὲ οὐκ ᾔδεισαν, τουτέστι, Διὰ τὰς ἀσεβείας αὐτῶν ταῦτα πάσχουσιν, ἐπεὶ καὶ τὸ πρότερον, καὶ εἷς ἐδίωκε χιλίους, καὶ τὰ κατ' Αἴγυπτον ἐμάθετε, ἐξηγεῖται καὶ τῶν φευγόντων τὸ πλῆθος, καὶ ἐκ προσώπου τοῦ Θεοῦ φησι, Διότι οἱ ἡγούμενοι τοῦ λαοῦ μου ἐμὲ οὐκ ᾔδεισαν, υἱοὶ ἄφρονές εἰσι, καὶ οὐ συνετοί· καὶ ἵνα μὴ νομισθῶσιν ἄξιοι εἶναι συγγνώμης ὡς ἄφρονες, εὐθὺς ἐπήγαγεν, σοφοί εἰσι τοῦ κακοποιῆσαι. Τοῦτο γὰρ δὴ τὸ παγχάλεπον, ὅτι εἰς οὐδὲν ἐχρήσαντο, ἀφρόνως, καθάπερ οἱ μέθυσοι τῷ οἴνῳ, καὶ τῷ σιδήρῳ οἱ ἀνδροφόνοι. Ἐπέβλεψα ἐπὶ τὴν γῆν, καὶ ἰδοὺ οὐδὲν, καὶ εἰς τὸν οὐρανόν. Πῶς οὐδέν; Οὐ πρόβατα, φησὶν, οὐ βόες, οὐκ οἰκοδομήματα, καὶ τείχη. Πάντα γὰρ τὰ τοιαῦτα ἀφανίζειν οἶδεν ὁ πόλεμος. Καὶ εἰς τὸν οὐρανὸν, καὶ οὐκ ἦν τὰ φῶτα αὐτοῦ.","english":"But he added, \"The whole earth has been made wretched.\" Well does he say \"has been made wretched,\" for everywhere he is eager to show that the war was stirred up by God against them for their own sins. For this is what \"to be made wretched\" means. For they prevailed not only through war and battle, but by coming suddenly and beyond expectation and without warning. He makes him a spectator and a hearer, so that from both sides he might strike them with terror. The prophet saw, so that the Jews might not see. Jeremiah praised the heart, so that he might keep them in safety; in many places he delivers up those who serve him. \"Because the leaders of my people did not know me.\" The greatest accusation, when those who ought to teach others themselves first do not know. Then, when the prophet had spoken in accordance with these things, \"How long shall I see them fleeing?\" God answers, \"Because the leaders of my people did not know me,\" that is, \"Because of their impieties they suffer these things, since even previously one pursued a thousand, and you learned the things in Egypt.\" He explains also the multitude of those fleeing, and says in the person of God, \"Because the leaders of my people did not know me; they are foolish sons, and not understanding.\" And so that they might not be thought worthy of pardon as being foolish, he immediately added, \"They are wise to do evil.\" For this is the most grievous thing, that they used it for nothing, foolishly, just as drunkards use wine, and murderers use iron. \"I looked upon the earth, and behold, there was nothing, and upon the heaven.\" How nothing? Not sheep, he says, not cattle, not buildings, and walls. For war knows how to make all such things disappear. And upon the heaven, and its lights were not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":56,"ref":"p56","source":"Τὴν διάνοιαν λέγει τοῦ θεατοῦ, οὐ τὴν φύσιν τοῦ πράγματος. Οὐ γὰρ ἁπλῶς λέγει, ἀλλ', Εἶδον, καὶ οὐκ ἦν τὰ φῶτα αὐτοῦ. Τὸ μὲν γὰρ τῆς νυκτὸς σκότος καλύπτειν εἴωθε τὸ φῶς, δείκνυσι δὲ τὴν σελήνην μετὰ τῶν ἄστρων· ἡ δὲ τῆς ἀθυμίας νὺξ, ἡ πολὺ ταύτης χαλεπωτέρα, πάντα ἀφανίζει τὰ ἄστρα, οὐ κατὰ τὴν οὐσίαν, ἀλλὰ κατὰ τὴν ὄψιν τοῦ θεωμένου. Ὥστε τὰ μὲν φῶτα αὐτοῦ οὐκ ἐφαίνετο, διόπερ οὐδὲ εἶναι ἐδόκει τοῖς θεαταῖς. Ἀλλ' ὥσπερ γυμνὸς, καὶ ἐρημωθεὶς τοῦ φωτὸς, οὕτως ἐγένετο. Τοιοῦτόν τι πάσχει ψυχὴ σκοτωθεῖσα· καὶ γὰρ πολλοὶ τοῦ πελάγους ἀποβάντες ὀρθουμένην ἔδοξαν ὁρᾷν τὴν γῆν, καὶ περιδινουμένην αὐτοῖς. Ταῦτα δὲ πάντα ποιεῖν ἡ φύσις εἴωθε. Καθάπερ γὰρ εἰς ὕδωρ καθαρὸν καὶ ἑστὸς ἐμπεσὼν ὁ φόβος τῶν αἰσθητηρίων, τὴν γῆν τὴν ἐν τῷ βυθῷ ταράσσει, καὶ συγχεῖ τὰ ἄνω κάτω ποιῶν, καὶ τὴν τάξιν ταράσσων ἅπασαν· οὕτω δὴ καὶ ἐνταῦθα γίνεται, ἕτερα ἀκούει, καὶ ἕτερα βλέπει, καὶ οὐδὲν ἐπὶ τῆς οἰκείας ἕστηκεν ἕδρας. Ὡς ἐν σκότῳ γέγονα ὑπὸ τοῦ φόβου διὰ τὴν τῆς πόλεως ἐρημίαν. Εἶδον τὰ ὄρη, καὶ ἰδοὺ ἦν τρέμοντα. Τουτέστιν, οὐδὲ ἐν τοῖς ὄρεσι γενομένοις ἔστι σώζεσθαι. Ἐπέβλεψα, καὶ ἰδοὺ οὐκ ἦν ἄνθρωπος, καὶ πάντα τὰ πετεινὰ τοῦ οὐρανοῦ ἐπτόηντο. Οὐδὲ γὰρ τοὺς πλησίον ἑστῶτας δοκοῦμεν ὁρᾷν· πῶς οὖν περὶ τῶν πετεινῶν φησι, ὅτι ἐπτόηντο; Τοῦτο καὶ ἀπὸ τῆς διαθέσεως τοῦ προφήτου. Ὑπὸ γὰρ τῆς ἐρημίας, καὶ τὰ πετεινὰ τὸν τόπον κατέλιπον. Τὰ γὰρ πολλὰ τῶν ζώων εἰς ἀπῳκισμένους τόπους εἰπεῖν οἰκεῖν πέφυκεν. Ἔρημος ἔσται πᾶσα ἡ γῆ. Τί λέγεις; Ἐκλύεις τὸν φόβον τὸν Ἰουδαϊκόν;","english":"He speaks of the seer's perception, not of the nature of the thing. For he does not say it simply, but, \"I saw, and his lights were not.\" For the darkness of night is accustomed to cover the light, but it shows the moon together with the stars; but the night of despondency, which is far harsher than that, makes all the stars disappear, not in their essence, but in the sight of the one who beholds. So that his lights did not appear, and therefore they did not even seem to exist to the beholders. But like one naked and deprived of the light, so he became. A soul that has been darkened suffers something like this; for many who have stepped off the sea have thought they saw the land standing upright, and themselves spinning around. But nature is accustomed to do all these things. For just as fear, falling upon the senses like into clear and standing water, disturbs the land in the deep and confuses it, turning things above below and throwing all order into confusion; so indeed it happens here too: one hears different things and sees different things, and nothing stands on its own proper seat. As in darkness I have become from fear because of the desolation of the city. I saw the mountains, and behold, they were trembling. That is, not even in the mountains that have come to be is there any way to be saved. I looked, and behold, there was no man, and all the birds of heaven were terrified. For we do not even think we see those standing near; how then does he say concerning the birds that they were terrified? This too is from the prophet's disposition. For because of the desolation, the birds also abandoned the place. For most animals are by nature said to dwell in remote places. The whole earth shall be desolate. What do you say? Do you weaken the Jewish fear?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":57,"ref":"p57","source":"Τί γὰρ οὐκ ἔστης ἐπὶ τῇ προτέρᾳ ἀπειλῇ; ἤρκει εἰπεῖν, Ἔρημος ἔσται πᾶσα ἡ γῆ. Ἀλλ' εὐθέως τὸ σκυθρωπὸν ἔστρεψεν, τὸ χρηστὸν ἐπαγαγών. Τίνος ἕνεκεν; ὥστε καὶ ταύτῃ ποιῆσαι βελτίους. Ὅταν γὰρ ἐπὶ χαλεποῖς χαλεπὰ συνάπτοντες λέγωμεν, εἰς ἀπόγνωσιν ἡ ψυχὴ πολλάκις ἐμπέπτωκεν· ἡ δὲ ἐλπίδας ἔχουσα χρηστὰς, κἂν βραχείας, ταχέως ἀναστῆναι δυνήσεται. Ἐπὶ τούτοις δὲ πενθείτω ἡ γῆ. Καλῶς τὴν γῆν πρὸς αἴσθησιν τῶν μελλόντων γίνεσθαι καλεῖ, τῶν ἀνθρώπων ἀναισθήτως διακειμένων. Διότι ἐλάλησα, καὶ οὐ μετανοήσω. Μὴ νομίσῃ τις εἶναι ἀπειλὴν τὸ πρᾶγμα, πάντως ἕψεται καὶ τὸ ἔργον. Ἐπειδὴ γὰρ πολλάκις εἰπὼν, διὰ φιλανθρωπίαν τὸ τέλος οὐκ ἐπήγαγεν, οὐχ οὕτως καὶ νῦν ἔσται, ἀλλὰ ὡς ἐλάλησα, καὶ ποιήσω. Ἐὰν περιβάλῃ κόκκινον. Τί ποτέ ἐστι τὸ λεγόμενον; Μεταφορικὸς ὁ λόγος ἐστίν· ὡς πρὸς γυναῖκα ἄτιμον, τὴν πόλιν, καὶ ἑταιριζομένην ὁ προφήτης συνεχῶς διαλέγεται. Ἐπειδὴ εἶπεν ἀνωτέρω, Ἴδε τὰς ὁδούς σου ἐν τῷ πολυανδρίῳ, τουτέστι τὸν τόπον, ἔνθα ταῖς γυναιξὶν ἁλοὺς ἠσέβησας, φησὶν, ἐὰν τὸν ὅμοιον τρόπον θελήσῃς ἀπατῆσαι τοὺς πολεμίους, οὐ δυνήσῃ. Τὸ δὲ, Ἐὰν χρίσῃς στίβει, τὸ μέλαν λέγει, ᾧ ἐπιχρωννύειν τοὺς ὀφθαλμοὺς εἰώθασιν αἱ γυναῖκες. Ὡς πρὸς πόρνην προσδοκῶσαν τῷ κάλλει τῆς ὄψεως ἑλεῖν τοὺς ἐραστὰς, καθάπερ ἡ Ἰεζάβελ, καθάπερ τῶν Ἰουδαίων αἱ θυγατέρες. Ἀλλὰ νῦν πρὸς τὴν πόλιν, πᾶσαν ἐννόησον δυσπραγίαν, ὅταν καὶ ἐρασταὶ","english":"For why did you not stand at the former threat? It was enough to say, \"All the earth shall be desolate.\" But immediately he turned the gloomy aspect, bringing in the good. For what reason? So as to make them better in this way too. For when we join harsh things to harsh things and speak, the soul has often fallen into despair; but the soul that has good hopes, even brief ones, will be able quickly to rise up. \"On these things let the earth mourn.\" Well does he call the earth to perception of the things that are going to happen, since men are disposed without perception. \"For I have spoken, and I will not repent.\" Let no one think the matter is a threat; the deed will certainly follow as well. For since he often spoke and, out of love for humanity, did not bring the end, it will not be so now either, but as I spoke, I will also act. \"If you clothe yourself in scarlet.\" What ever is being said? The discourse is metaphorical; the prophet converses continuously as with a dishonored woman, the city, and one playing the harlot. Since he said above, \"See your ways in the burial-place,\" that is, the place where, caught by women, you acted impiously, he says, if you wish to deceive the enemies in the same manner, you will not be able. And \"if you anoint yourself with stibium,\" he means the black stuff with which women are accustomed to color their eyes. As with a prostitute expecting to catch her lovers by the beauty of her appearance, just as Jezebel, just as the daughters of the Jews. But now, with respect to the city, understand every misfortune, when both lovers","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":58,"ref":"p58","source":"ὦσι καὶ καλλωπιζομένην τὴν ἐρωμένην διαπτύωσι· καὶ μὴ διαπτύωσι μόνον, ἀλλὰ καὶ ἀνελεῖν ἐπιθυμῶσιν. Ὅτι φωνὴν ὡς ὠδινούσης ἤκουσα. Καὶ παρήσει τὰς χεῖρας αὐτῆς. Οὐδὲν εἰς αὐτὸν τὸν πόλεμον ἐργάζεσθαι δυνήσεται λοιπόν. Πάλιν ὁ προφήτης ἑώρα τὰ μέλλοντα. Οὐ φέρει τῶν ἀποσφαγέντων τὸ πλῆθος· ἐξίσταται, καὶ ἀποψύχει. Εἰ δὲ ἡ θέα ἀφόρητος, πόσῳ μᾶλλον ἡ πεῖρα; Τὸ μὲν πρῶτον φεύγοντας εἶδε, τὸ δὲ δεύτερον θρη νοῦντας, ἔπειτα καὶ ἀναιρουμένους. Προϊὼν λέγει, ὅτι Οὐδὲ συγχωρήσει τις ὑμῖν θρηνῆσαι.\n\nΚΕΦΑΛ. Εʹ.\n\nΟἴμοι, ὅτι ἐκλείπει ἡ ψυχή μου ἐπὶ τοῖς ἀνηρημένοις. Περιδράμετε ἐν ταῖς ὁδοῖς Ἱερουσαλήμ. Ὁρᾷς ὅτι οὐκ εἰς ἀπόγνωσιν ἐμβάλλει; Καὶ ὅρα τὸν Θεὸν ἀπολογούμενον, καὶ οὐχ ἑτέροις ἐπιτρέποντα τὴν ἐξέτασιν. Ὑμεῖς αὐτοὶ οἱ κακῶς παθόντες, ζητήσατε, φησί. Οὐχ ἑτέρῳ τὸ πρᾶγμα ἐπιτρέπω, οὐκ ἐχθρῷ, καὶ πολεμίῳ, οὐκ ἀμελοῦντι, καὶ ῥᾳθυμοῦντι τῶν ὑμετέρων· ὑμῖν αὐτοῖς τοῖς πονουμένοις καὶ ταλαιπωρουμένοις. Καὶ ἵνα μὴ πάλιν ἐκλύσῃ, Περιδράμετε, φησὶν, ὡς ἐγγὺς ὄντων τῶν δεινῶν, καὶ ἀκριβῆ τὴν ἔρευναν κελεύει ποιήσασθαι. Περὶ τῶν ὑπὸ τὴν ἀπόφασιν κειμένων ὁ λόγος, ἐπεὶ ἦσαν ἐν αὐτοῖς δίκαιοι, ὡς ὁ Ἱερεμίας, καὶ οἱ υἱοὶ Ῥιχὰβ, ἱερεῖς τυγχάνοντες, καὶ ὁ Ἀβιμελέχος Αἰθίοψ. Λέγει τοίνυν περὶ τῶν ἱερέων, καὶ βασιλέων, καὶ ψευδοπροφητῶν, καὶ τοῦ πλήθους. Ζῇ Κύριος, λέγουσι· διὰ τοῦτο οὐκ ἐν ψεύδεσιν ὀμνύουσι. Οὐ γὰρ ἀρκεῖ, φησὶ, τὸ ὀμνύναι, ἀλλὰ τὸ μὴ ἐπιορκεῖν. Ὁρᾷς ὅτι πανταχοῦ, οὐ τὸ ἑαυτοῦ ζητεῖ μόνον ὁ Θεὸς, ἀλλὰ καὶ τὸ τῶν πλησίον.","english":"so that they might spit upon the beloved woman even as she is adorned; and not only spit upon her, but even desire to destroy her. For I heard a voice as of a woman in travail. And he shall let down her hands. He will no longer be able to accomplish anything against the war itself. Again the prophet saw the things to come. He cannot bear the multitude of the slain; he is beside himself and faints away. But if the sight is unbearable, how much more the experience? First he saw them fleeing, then lamenting, and then also being slain. Proceeding, he says, that no one will even allow you to lament.\n\nCHAPTER 5.\n\nWoe is me, that my soul faints over the slain. Run to and fro in the streets of Jerusalem. Do you see that he does not cast them into despair? And observe God defending himself, and not entrusting the examination to others. Do you yourselves who have suffered evil, seek, he says. I do not entrust the matter to another, not to an enemy, and an adversary, not to one who is negligent and careless of your affairs; but to you yourselves who are in pain and distress. And so that he may not again grow slack, Run to and fro, he says, as though the terrors were near, and he commands that the search be made exact. The word concerns those who lie under the sentence, since there were righteous men among them, such as Jeremiah, and the sons of Rechab, who were priests, and Abimelech the Ethiopian. He speaks, then, concerning the priests, and kings, and false prophets, and the multitude. As the Lord lives, they say; therefore they do not swear falsely. For it is not enough, he says, to swear, but not to perjure oneself. Do you see that everywhere God seeks not only his own good, but also that of his neighbors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":59,"ref":"p59","source":"Ἐννόησον ὅσον τὸ ἐπὶ ψεύδεσιν ὀμνύναι, πῶς πόλιν ὁλόκληρον κατήνεγκεν· καὶ γὰρ ὁ μὴ ὀμνὺς τὸν Θεὸν, ἀλλὰ δαίμονας ἴσως, τούτῳ μεῖζον ἡ ὕβρις, κἀνταῦθα, ὅταν εἰς ἑτέρων ἐπήρειαν ὦμεν ἀποκεχρημένοι τῷ ὅρκῳ. Τουτέστιν, ἐπιορκοῦσιν οὐδὲν ἡγούμενοι τὸ κατ' ἐμοῦ ὀμνύειν, καὶ τῇ τοῦ ἐμοῦ ὀνόματος ἀξιοπιστίᾳ ἀποκέχρηνται εἰς τὴν τῶν κακῶν πρᾶξιν. Κύριε, οἱ ὀφθαλμοί σου εἰς πίστιν. Τουτέστιν, Οὐδὲν ἐναντίον ὁρᾷ ὁ σὸς ὀφθαλμός. Καθαρὸν τὸ κρϊμά σού ἐστιν. Μεγάλη κατηγορία, καὶ τῆς ἐσχάτης ἀναισθησίας τεκμήριον· τουτέστι, Πάντα ἀκριβῶς γινώσκεις, καὶ ἀληθῆ τὰ παρὰ σοῦ λεγόμενα. Ἐμαστίγωσας αὐτοὺς, καὶ οὐκ ἐπόνεσαν· ἀπηλγηκότων ἀνθρώπων σημεῖον, οἷα τὰ τοῦ Φαραὼ ἦν· ἵνα δειχθῇ, ὅτι οὐ προφασιζόμενος. Τοῦτο ἦν τὸ λέγειν, περιδράμετε, ἀπὸ τῶν προτέρων δείκνυσιν αὐτοῦ τὴν κηδεμονίαν. Τί ἐστι, συνετέλεσας; ἀπέκτεινας ἅπαντας, τὸ πλέον αὐτῶν καθεῖλες, καὶ οὐδὲ οὕτως ἐπαιδεύθησαν. Οὐδὲν γὰρ, τῶν ἡκόντων εἰς σὲ, παραλέλειπται. Πανταχοῦ τῆς προαιρέσεως, καὶ οὐ τῆς φύσεως, τὸ, Οὐκ ἠθέλησας ἐπιστραφῆναι. Ὅρα κακίαν εἰς φύσιν ἐκτραπεῖσαν. Καὶ ἐγὼ εἶπα, Ἴσως πτωχοί εἰσι, διότι οὐκ ἐδυνήθησαν. Καὶ τί γένοιτο ἂν ἐμπόδιον ἡ πενία; οὐ τοῦτό φησιν, ἀλλὰ τὴν πρόφασιν τῶν πολλῶν ἀναιρεῖ, δεικνὺς, ὅτι οὔτε οὗτοι διὰ τὴν πενίαν ἐνεποδίσθησαν. Πρὸς τὸν μέλλοντα ἀνθυποφέρειν ἡμῖν, οὔτε ἀφ' ἑαυτοῦ ὡς οὐκ ἀφ' ἑαυτοῦ φυγὼν, προεῖπε τὴν πενίαν. Διὰ πενίαν οἱ πολλοὶ ταῦτα ποιοῦσι, καὶ τρέφεσθαι βουλόμενοι, ἠπάτηνται εἰς τὴν ἀσέβειαν.","english":"Consider how great a thing it is to swear falsely, how it brought down an entire city; for the one who swears not by God but perhaps by demons—here the outrage is greater, and here too, when we have misused the oath for the injury of others. That is, they swear falsely, thinking it nothing to swear against me, and they have misused the credibility of my name for the practice of evils. Lord, your eyes are for faithfulness. That is, your eye sees nothing contrary. Your judgment is pure. A great accusation, and a proof of the utmost insensibility; that is, you know all things accurately, and the things said by you are true. I scourged them, and they did not grieve; the mark of men who have grown callous, such as were the things of Pharaoh; so that it might be shown that he was not making excuses. This was what it meant to say, Run to and fro; from earlier events he shows his care for them. What is it, you have completed? You killed them all, you brought down the greater part of them, and not even so were they disciplined. For nothing of the things that came upon you has been omitted. Everywhere it is of the will, and not of nature, that, You did not wish to turn back. See wickedness turned into nature. And I said, Perhaps they are poor, because they could not. And what could poverty be as an obstacle? He does not say this, but he removes the pretext of the many, showing that neither were these hindered because of poverty. Against the one who is going to object to us, neither from himself, as one who did not flee from himself, he mentioned poverty beforehand. Because of poverty the many do these things, and wishing to be fed, they have been deceived into impiety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":60,"ref":"p60","source":"Τὸ γὰρ, διότι οὐκ ἠδυνήθησαν, τουτέστιν, οὐκ ἀντήρκεσαν φιλοσοφῆσαι πρὸς τὴν πενίαν, καὶ ἀπατηθέντες, οὐκ ἔγνωσαν τοῦ Θεοῦ τὴν ὁδόν. Πορεύσομαι πρὸς τοὺς ἁδρούς. Ἀλλὰ καὶ οἱ πλούσιοι ἴσως· οὔτε γὰρ πλοῦτος, οὔτε πενία πρὸς τοῦτο ἐμπόδιον. Ὅρα πῶς πανταχόθεν ἀναιρεῖ τὰς προφάσεις. Τουτέστιν, Ἐξέκλινα πρὸς τοὺς μεγιστᾶνας καὶ τοὺς βασιλεῖς, ἐννοήσας, ὡς ἴσως οὗτοι ἀκόλουθα τῷ νόμῳ διαπράττονται. Εὗρον δὲ πάντας ἀθρόον ἐπὶ τὸ χεῖρον ἐκκλίναντας, καὶ τοῦ\n\nΘεοῦ τὴν δεσποτείαν ἀπωσαμένους, καὶ τοῦ νόμου τὴν φυλακήν. Ζυγὸν γὰρ τὴν δεσποτείαν ἔφη· δεσμοὺς δὲ τῶν νόμων τὴν διάταξιν, ἐν οἷς ὥσπερ κανόνι τινὶ πορεύεσθαι δεῖ τοὺς ὑπὸ τὸν νόμον ὄντας. Εἰ ἡ πενία τούτοις ἐφόδιον γέγονεν, οὐκοῦν ἐκείνους ὁ πλοῦτος ὤφειλε βελτίους ποιῆσαι. Ἀλλ' οὐδεὶς οὔτε τούτων, οὔτε ἐκείνων ἀμείνων ἐγένετο. Διὰ τοῦτο ἔπαισεν αὐτοὺς λέων ἐκ τοῦ δρυμοῦ. Πάντα τὰ θηρία, οὐκ ἔτι λέοντας λέγει μόνον, ἀλλὰ πάντα παραλαμβάνει τὰ θηρία. Οὕτω πάντα ποιεῖ ὑπὲρ τοῦ τὸν φόβον αὐξῆσαι· καὶ οὐχ ὡς περὶ μελλόντων, ἀλλ' ὡς περὶ παρελθόντων διαλέγεται. Ὁ Βαβυλώνιος. Λύκον δὲ καὶ πάρδαλιν, τοὺς περὶ Θεγλαθφασάρ. Τὸ ἀκόρεστον, τὸ ἔρημον, ὅταν μετὰ ἀδείας ἐξῇ τῷ τοιούτῳ μέχρι τῶν οἴκων ἐπιβαίνειν, οὐ φοβῆσαι βουλόμενος μόνον, ἀλλὰ καὶ τὸ ἔρημον δεῖξαι. Λύκος δὲ ἴσως ὁ Σεναχηρεὶμ, μόνον ἁρπάξας, καὶ μηδέν τι διαπραξάμενος. Ἄλλος δέ τις τὸν Ἀντίοχον εἴρηκε πάρδαλιν. Ποίᾳ τούτων ἵλεως ἔσομαί σοι; οἱ υἱοί σου ἐγκατέλιπόν με.","english":"For the phrase \"because they were not able,\" that is, they did not have the strength to live wisely in the face of poverty, and being deceived, they did not know the way of God. \"I will go to the great men.\" But perhaps even the rich—for neither wealth nor poverty is an obstacle to this. See how from every side he removes their excuses. That is, \"I turned aside to the magnates and the kings,\" thinking that perhaps these act in accordance with the law. But I found them all together turning aside to the worse, and thrusting away the dominion of God and the keeping of the law. For he called the dominion a yoke, and the ordinances of the laws bonds, in which those who are under the law must walk as by a certain rule. If poverty became a provision for these, then wealth ought to have made those better. But neither the one nor the other became better. Therefore a lion from the thicket struck them. All the beasts—he no longer speaks of lions only, but takes up all the beasts. Thus he does everything to increase their fear; and he speaks not as about things to come, but as about things past. The Babylonian. And the wolf and the leopard, those around Tiglath-Pileser. The insatiable, the desolate—when it is permitted to such a one with impunity to advance even to the houses, wishing not only to frighten but also to show the desolation. And the wolf is perhaps Sennacherib, who only snatched and accomplished nothing. But another has called Antiochus a leopard. By which of these shall I be propitious to you? Your sons have forsaken me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":61,"ref":"p61","source":"Ἐνταῦθα οὔτε τὸ ἀσεβῆσαι ἐγκαλεῖ, οὔτε τὸ ἀποστραφῆναι, ἀλλὰ τὸ ἀσεβῆσαι μετὰ πλήθους, καὶ τὸ ἀποστραφῆναι ἀνοήτως. Δεινὸν μὲν γὰρ τὸ ἁμαρτεῖν ἅπαξ, τὸ δὲ ἐπιμεῖναι, καὶ προσθεῖναι χαλεπώτερον. Ἥμαρτες, μὴ προσθῇς ἔτι, καὶ περὶ τῶν προτέρων σου δεήθητι. Ὅρα καθ' ἑκάστην τιμωρίαν πανταχοῦ κειμένας ἀπολογίας, καὶ τὸ συνεχὲς τοῦ λόγου διακοπτόμενον· οὕτω καθάπερ τίς τινα μαστίζων. Εἶτα διαναπαυσάμενος ἀπολογοῖτο πρὸς αὐτὸν, καὶ ὅλως οὕτως δι' ὅλου ὁ προφήτης εὐφραίνεται ἀπειλῇ καὶ ἀπολογίᾳ. Ἐχόρτασα αὐτοὺς, καὶ ἐμοιχῶντο. Ὁρᾷς ἐξ εὐπαθείας τὴν ἀσέλγειαν, τὴν ἀκαθαρσίαν; Τί γὰρ ἂν εἴποις; Τί ἔχοντες ἐγκαλεῖν; σπάνιν ἀναγκαίων; καὶ μὴν τοσαύτη ἦν ἡ φορὰ, ὡς καὶ μοιχᾶσθαι αὐτοὺς, καὶ ἐν οἴκοις πορνῶν καταλύειν. Ἵπποι θηλυμανεῖς. Ὅρα πῶς παρέστησε τὴν ἡδονήν. Ὅρα πῶς εἰς ἀσέλγειαν ἐξέπιπτον, αὐτὴν τὴν φύσιν ἠτίμασαν. Ὅρα τὸ ἀναιδῆ ἀναιδῶς μίγνυσθαι τῶν ἀλόγων ἐστίν. Παρὰ μὲν τῷ Ἑβραίῳ φασὶ, τὸ, ἑλκόμενοι μὴ κεῖσθαι· ἔστι δὲ αὐτὸ ἐκλαβεῖν, ὅτι ὑπὸ τῆς ἐπιθυμίας ἤγοντο. Ἀνάβητε. Συντέλειαν δὲ μὴ ποιήσητε. Λείψανα καταλείπετε τῆς πόλεως, ἵνα καὶ τοῖς αἰχμαλωτιζομένοις ὑπόθεσις ᾖ πάλιν ἐπανόδου· διὸ προλέγει, ἵν' ὅταν ἴδωσιν οὐ μέχρι τῶν θεμελίων ἀναιροῦντας, μὴ τῆς ἐκείνων φιλανθρωπίας, ἀλλὰ τῆς τοῦ Θεοῦ κωλύσεως εἶναι νομίζωσιν. Ὅτι ἀθετῶν ἠθέτησεν εἰς ἐμέ. Εἰ τοῦ Κυρίου εἰσὶ, τίνος χάριν ταῦτα πέπονθε; διὰ τοὺς ἐνοικοῦντας, ὅτι ἠθέτησαν. Τουτέστι, παρέβησαν τὰς συνθήκας τὰς πρὸς ἐμὲ, καὶ παντελῶς εἰς ἀσέβειαν ἐξώκειλαν. Ἐψεύσατο τῷ Κυρίῳ. Καὶ εἶπαν, Οὐκ ἔστι ταῦτα.","english":"Here he charges them neither with impiety nor with turning away, but with being impious in company with a multitude, and with turning away foolishly. For it is a terrible thing to sin once, but to persist and to add to it is harder still. You have sinned; do not add any more, and pray concerning your former sins. Observe how everywhere, at each punishment, defenses are set in place, and the continuity of the discourse is interrupted—just as one who scourges someone. Then, having rested, he might defend himself to him; and altogether throughout, the prophet takes delight in threat and defense. I filled them, and they committed adultery. Do you see the licentiousness that comes from ease, the uncleanness? For what would you say? What did they have to complain of? A scarcity of necessities? And yet the abundance was so great that they even committed adultery and lodged in the houses of prostitutes. Horses mad after females. See how he set forth their pleasure. See how they fell into licentiousness and dishonored nature itself. See, to mingle shamelessly is the way of irrational beasts. In the Hebrew, they say, the phrase is \"drawn and not lying down\"; but it can be understood that they were led by their desire. Go up. But make not a full end. Leave remnants of the city, so that there may be for those taken captive a basis for return again; therefore he foretells it, so that when they see that they do not destroy it to the foundations, they may not think it is due to the humanity of those men, but to God's hindrance. For in rejecting they have rejected me. If they belong to the Lord, for whose sake have they suffered these things? Because of those who dwell in it, because they have rejected. That is, they transgressed the covenants made with me, and lapsed utterly into impiety. They lied to the Lord. And they said, These things are not.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":62,"ref":"p62","source":"Ἐννόησον ὅσον κακόν· Οὐκ ἐπίστευον ἀπειλοῦντι, οὐκ ἐπίστευον τιμωρουμένῳ, καὶ κολάζοντι, πολλοὶ καὶ νῦν οἱ περὶ τῆς γεέννης εἰσὶ ἴσ. εἰσὶ τὰ αὐτὰ οἱ ταῦτα διαλαλοῦντες, ἀπιστοῦντες τῷ Θεῷ. Ὁ οἶκος Ἰσραὴλ, καὶ ὁ οἶκος Ἰούδα ἐψεύσατο. Οἱ προφῆται ἡμῶν ἦσαν εἰς ἄνεμον. Ἐκεῖνοι γὰρ τὰ πρὸς ἡδονὴν δημηγοροῦντες, οὐκ εἴων γενέσθαι βελτίους ποτέ. Τουτέστιν, οὐδὲν προσδοκῶσι δεινὸν, ἀλλὰ λέγουσιν οἱ πολλοὶ, ὅτι Καὶ οἱ προφῆται μάτην ἐφθέγξαντο, καὶ ἀπέθανον· καὶ οὐδὲν κατὰ τὴν γνώμην τοῦ Θεοῦ εἶπον περὶ ἡμῶν. Τὸ δὲ, Οὕτως ἔσται αὐτοῖς, τουτέστι, Παραπλησίως ἐκείνοις, καὶ ὑμεῖς φθέγγεσθε οἱ δοκοῦντες εἶναι προφῆται. Ὡς γὰρ ἐκείνων εἰπόντων οὐδὲν δεινὸν πέπονθεν ἡ πόλις, οὕτως οὐδὲ νῦν πείσεται. Διὰ τοῦτο. Ἰδοὺ ἐγὼ δέδωκα τοὺς λόγους μου εἰς τὸ στόμα σου πῦρ. Τὸ τάχιον δείκνυσιν ὅτι πάντα εἴκει τῷ πυρί. Καὶ ἰδοὺ ἐγὼ ἐπάγω ἐφ' ὑμᾶς ἔθνος πόῤῥωθεν. Ὥστε μηδὲ ἐξ ἱκετηρίας ἐπισπᾶσθαί τινα ἔλεον. Τὸ δὲ, Καὶ ἀρχαῖον, δηλοῖ, ὅτι καὶ ἀρχαῖον, καὶ φοβερόν ἐστι, καὶ δείκνυσιν ὅτι οὐκ οἴκοθεν ἐπέρχεται· οὐ γὰρ ἂν ἐν τῷ τοσούτῳ χρόνῳ ἡσύχασαν, καὶ ὕστερον ἀπῆλθον. Καὶ κατέδονται τὸν θερισμὸν ὑμῶν. Τὸν καιρὸν τῆς ἐφόδου λέγει, ὅτι ἡνίκα τὸν καρπὸν ἀπολαύειν ἐμέλλετε, τότε ἐπελθόντες ἐκεῖνοι","english":"Consider how great an evil it is: They did not believe when he threatened, they did not believe when he punished, and even when he chastised them, many even now are of the same mind concerning Gehenna; they are the same ones who speak these things, disbelieving God. The house of Israel and the house of Judah have lied. Our prophets were for the wind. For those who harangued the people with things pleasing to pleasure never allowed them to become better at any time. That is, they expect nothing terrible, but the many say that both the prophets spoke in vain and died, and they said nothing concerning us according to the mind of God. But the phrase, So shall it be to them, means: In like manner to those, you also speak, you who seem to be prophets. For just as when those spoke, the city suffered nothing terrible, so neither will it suffer now. Therefore. Behold, I have given my words into your mouth, fire. The swiftness shows that all things yield to the fire. And behold, I am bringing upon you a nation from afar. So that not even by supplication might one draw down any mercy. But the phrase, And ancient, shows that it is both ancient and fearful, and it shows that it does not come of itself; for they would not have remained quiet for so great a time, and afterward departed. And they shall devour your harvest. He speaks of the time of the invasion, that when you were about to enjoy the fruit, then those who came upon you","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":63,"ref":"p63","source":"δῃώσουσι τὴν γῆν. Τὸ δὲ, τοὺς ἄρτους ὑμῶν, ἀντὶ τοῦ, καὶ τὰ ἀπόθετα ἀναλώσουσιν. Καὶ ἔσται ὅταν εἴπητε, Τίνος ἕνεκεν. Καὶ γὰρ καὶ τοῦτο ἀναισθησίας πολλῆς, μετὰ τὸ παθεῖν λέγειν· Ἕνεκεν τίνος ἐποίησεν; Ἀλλ' ὅμως τότε καιρὸν ὁ λόγος ἕξει. Διὰ τοῦτό φησιν· Ἵνα δουλεύσητε ἐν γῇ οὐχ ὑμετέρᾳ ἀλλοτρίοις θεοῖς, τοῦτο ἀπειλεῖ πάλιν. Ἀναγγείλατε ταῦτα εἰς οἶκον Ἰακώβ. Πάλιν ἀναμιμνήσκει τῶν προγόνων, ἵνα κἂν οὕτως ἐντραπῶσι. Πάλιν τὸν πατριάρχην ἐκεῖνον, καὶ θαυμαστὸν ἄνδρα, καὶ μέγαν εἰς μέσον παράγει, τὸν οἶκον Ἰακὼβ, καὶ τὸν οἶκον Ἰούδα λέγων, ἵνα μάθῃς ὅση τοῦ Θεοῦ ἡ δύναμις· πῶς δι' ἑνὸς φυλάρχου ἄλλ. φιλάρχου πόλεις ὁλοκλήρους, καὶ δήμους, καὶ ἔθνη συνεστήσατο. Ἀκούσατε δὴ ταῦτα, λαός. Τίνος ἕνεκεν ὑβριστικῶς προσάγει τὸν λόγον; διαναστῆσαι βούλεται πεπτωκότας διὰ τῆς ὕβρεως· οὐδὲν ταύτης τῆς τιμωρίας χεῖρον, τοῦ, τὸν Θεὸν ἀγνοεῖν. Ὀφθαλμοὶ αὐτοῖς, καὶ οὐ βλέπουσιν· ὦτα αὐτοῖς, καὶ οὐκ ἀκούουσιν. Ταύτας δὲ μόνον λέγει τὰς αἰσθήσεις, αἳ μάλιστα τῶν ἄλλων πρὸς θεογνωσίαν ἄγουσιν, ὧν μάλιστα δεόμεθα. Μὴ ἐμὲ οὐ φοβηθήσεσθε, λέγει Κύριος, τὸν τάξαντα ἄμμον ὅριον τῇ θαλάσσῃ; Οὐκ εἶπεν· Ἐγὼ τὴν θάλασσαν ἐποίησα, ἀλλ', Ἐγὼ, φησὶν, ἐχαλίνωσα. Οὐ γὰρ δὴ μόνον ἀπὸ τῆς δημιουργίας φαίνεσθαι βούλεται, ἀλλὰ καὶ ἀπὸ τῆς διατυπώσεως. Οὐκ ἔστιν εἰπεῖν, φησὶν, ὅτι μηδεμίαν πάσχουσα βίαν, οὕτως ἠρεμεῖ, καὶ ὑποτάσσεται· ἀλλὰ καὶ πολλῆς αὐτὴν ἀνάγκης πρὸς τὰ ἔξω ὠθούσης, καὶ βίαν ὑπομενούσης τὴν ἐσχάτην, ὥστε ἐξαντληθῆναι, ἐμμένει φέρουσα τὴν βίαν, ὥστε μὴ ὑπερβῆναι τὸ πρόσταγμα τοῦ Θεοῦ.","english":"They will lay waste the land. And “your bread” means that they will also consume your stored provisions. And it shall be, when you say, “For what reason?” For this too is great insensitivity, to say after suffering, “For what reason did he do it?” But nevertheless the word will then have its season. Therefore he says: “That you may serve in a land not your own, foreign gods”—this he threatens again. “Proclaim these things in the house of Jacob.” Again he reminds them of their ancestors, so that even thus they might be ashamed. Again he brings that patriarch into their midst, a wonderful and great man, saying “the house of Jacob” and “the house of Judah,” so that you may learn how great is God’s power: how through one tribal leader he established whole cities, and peoples, and nations for another tribal leader. “Hear these things, O people.” For what reason does he bring the word insultingly? He wishes to rouse those who have fallen by means of the insult; nothing is worse than this punishment—to be ignorant of God. “They have eyes, and they do not see; they have ears, and they do not hear.” He mentions only these senses, which more than the others lead to the knowledge of God, and which we especially need. “Will you not fear me, says the Lord, who set the sand as a boundary for the sea?” He did not say, “I made the sea,” but, he says, “I bridled it.” For he wishes to be seen not only from creation but also from its ordering. It cannot be said, he says, that it is at rest and in subjection while suffering no force; but even when much necessity pushes it outward and it endures the utmost force, so as to be exhausted, it remains bearing the force, so as not to transgress the command of God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":64,"ref":"p64","source":"Ἀλλ' ἴσως πρὸς τοῦτο εἴποι τις ἂν, ὅτι Ταῦτα φύσει καὶ νόμῳ διατέτακται· ἐγὼ δὲ ἔχω τὴν ἐφ' ἑκάτερα ῥοπὴν, ὡς εἰ θέλω μένω ἐπὶ τοῦ κρείττονος. Τί γὰρ ἐρεῖς; ὅτι πνεῦμα καὶ ἐπιθυμίαι πονηραὶ τὴν ψυχὴν ἐξωθοῦσιν; ἀλλ' ἀντίστησον αὐτοῖς τὸ πρόσταγμα τοῦ Θεοῦ. Ἀσθενὴς ἡ φύσις; καὶ γὰρ ἡ ψάμμος, ἀλλ' ὑπερισχυρὰ αὐτὴ γίνεται νόμῳ θείῳ. Οὕτω καὶ σὺ φόβῳ Θεοῦ. Οὐδὲν οὕτως ἀσθενὲς, οὐδὲν οὕτως ἀδύνατον, ὃ μὴ τὰ ὑπὲρ οἰκείαν ἐπιδείκνυται φύσιν διὰ τὸν φόβον τοῦ Θεοῦ. Καὶ μεθ' ἕτερα· Διατί μὴ ἤγαγεν ἕτερον στοιχεῖον εἰς ὑπόδειγμα, ἀλλ' ἢ τὴν θάλασσαν; ἐπεὶ περὶ πολέμου καὶ μάχης ὁ λόγος ἦν αὐτῷ, καὶ στρατιωτῶν ἐφόδου, νεφέλης δίκην, καὶ πελάγους ἐπέχειν μελλόντων τὴν πόλιν πᾶσαν. Δεῖξαι τοίνυν βουλόμενος, ὡς οὐκ ἐξ οἰκείας ἰσχύος, οὐδὲ δυνάμεως, ἀλλ' ἐκ τῆς αὐτοῦ συγχωρήσεως ὁ πόλεμος γίνεται, τὴν θάλασσαν εἰς μέσον παράγει· δεικνὺς, ὅτι ὁ τοιοῦτο στοιχεῖον, μέγα, καὶ ὑπέρογκον, καὶ τῇ βίᾳ ἀφόρητον, μαινόμενον, καὶ ἀγριαῖνον, ψάμμῳ λεπτῇ διὰ παντὸς χαλινῶσαι δυνάμενος, πολλῷ μᾶλλον ἰσχύσει ἐπισχεῖν τοὺς πολεμίους τοὺς ὑμετέρους, ὥστε μήτε παραγενέσθαι, μήτε λυμήνασθαί τι τῶν ὑμετέρων. Καὶ οὐκ εἶπον· Τὸν διδόντα ἡμῖν ὑετόν. Ἔστω. Οὐκ ἐβούλεσθε δι' ἐμέ· διὰ τὰ παρ' ἐμοῦ οὐκ ἔδει, οὐ διὰ τὸ δοῦναι μόνον ὑετὸν, ἀλλὰ καὶ τὸ κατὰ καιρόν; Ἐκεῖνο γὰρ ἐπιδείξεως ἦν μόνον, ὅτι δύναμαι ὕειν. Τοῦτο δὲ προνοίας μεγάλης καὶ φιλοστοργίας. Κατὰ τὸν καιρὸν πληρώσεως προστάγματος θερισμοῦ. Ἀσαφῶς τοῦτο εἴρηται· ὃ δὲ λέγει τοιοῦτόν ἐστιν·","english":"But perhaps someone might say to this, that these things have been appointed by nature and law; but I have the inclination toward either side, so that if I wish I remain on the better course. For what will you say? That spirit and evil desires drive out the soul? But set against them the commandment of God. Is nature weak? So too is the sand, but it becomes exceedingly strong by divine law. So also you by the fear of God. Nothing is so weak, nothing so impossible, that it does not display a power beyond its own nature through the fear of God. And after other things: Why did he not bring forward another element as an example, but the sea? Since his discourse was about war and battle, and the advance of soldiers, like a cloud, and of a sea that was about to cover the whole city. Wishing, then, to show that it is not from their own strength, nor from power, but from his permission that war comes, he brings the sea into the midst; showing that he who is able always to bridle with fine sand such an element—great, and enormous, and by its violence unbearable, raging and growing wild—will much more be able to restrain your enemies, so that they neither come near nor ravage anything of yours. And I did not say: The one who gives us rain. Let it be. You did not wish it for my sake; it was not needed because of what is mine, not only because of giving rain, but also because of giving it in season? For that was only a demonstration, that I am able to rain. But this is of great providence and tender care. At the time of the fulfillment of the command of harvest. This is said obscurely; but what he means is something like this:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":65,"ref":"p65","source":"Ἄρτι, φησὶν, ἐκ τῆς ἅλω συλλέξαντες τὰ γεννήματα τῆς γῆς, καὶ πλήρη τὰ ταμεῖα ἔχοντες, ἀπολαύομεν ὑετῶν. Οὐ γὰρ μένει, δαπανηθέντων αὐτῶν τότε δοῦναι· ἀλλ' ὁμοῦ τε ὁ θερισμὸς ἐπαύσατο, καὶ οὐδὲ ἀρχὴν εἰς ἀνάλωσιν τῶν ἐναποτεθέντων ἐβάλομεν, καὶ μήπω τῶν προτέρων ἀναλωμένων, κάτεισιν ὑετὸς, κελεύων ἕτερα καταβάλλειν. Ἐπειδὴ γὰρ μικρόψυχος ἡ ἀνθρωπίνη φύσις, καὶ βραχυμέριμνος, καὶ οὐχὶ μόνον ἐν ἐνδείᾳ, ἀλλὰ καὶ ἐν ἀφθονίᾳ τρέμει, καὶ δέδοικε τὸ μέλλον· τοῦτο ἰώμενος τὸ νόσημα ὁ Θεὸς, πλήρη κατάγει ἡμῖν τὸν ὑετὸν, ἵνα τὸν ὑπὲρ τῆς μελλούσης ἀναλώσεως τῶν ἀποτεθέντων φόβον αἱ τῶν νέων ἐλπίδες ἐκβάλωσι. Τοῦτο οὖν ᾐνίξατο, Κατὰ καιρὸν πληρώσεως προστάγματος θερισμοῦ· θερισμοῦ ἐναποτιθεμένων τῶν καρπῶν\n\nἄλλ. ἐναπόθετε μόνον τὸν καρπὸν, καὶ μηδέπω συλλεγέντων αὐτῶν, πάλιν αὐτὴν κελεύει τὰ αὐτὰ ἐκφέρειν. Τί ἐστιν, Ἐφύλαξεν ἡμῖν; καθάπερ πατὴρ φιλόστοργος μέρος παιδίοις ἀεὶ διατηρεῖ, οὕτως καὶ αὐτὸς ἡμῖν τὸν ὑετὸν διατηρεῖ, καὶ οὐκ ἀναλίσκει τοὺς ὄμβρους ὁ πρῶτος χειμὼν, οὐδὲ ὁ δεύτερος, ἀλλ' ἀεὶ μένει καὶ ὑπολέλειπται. Αἱ ἀνομίαι ὑμῶν ἐξέκλιναν ταῦτα. Ἐπειδὴ περὶ πολλῆς εὐπραγίας διελέχθη. Ὅτε δὲ ταῦτα ἔλεγε, λιμοὶ, καὶ λοιμοὶ, ἵνα μὴ ἀνθυπενέγκωσι· καὶ μὴν οὐδὲ τούτων ἴσ. τοῦτον, ἢ τοῦτο ὁρῶμεν. Οὐ γὰρ, φησὶν, οὐ διὰ τὸ τὸν Θεὸν μεταβεβλῆσθαι, ἀλλὰ καὶ διὰ τὸ ταῖς ἁμαρτίαις ὑμῶν ἀποκρούσασθαι τὴν εὐεργεσίαν· ταῦτα ἃ λέγω, καὶ διὰ τὰς ἁμαρτίας ὑμῶν ἀπέστησαν τὰ ἀγαθὰ ἀφ' ὑμῶν. Μείζων γὰρ κηδεμονία μηδὲν δοῦναι λοιπὸν, ἢ δοῦναι·","english":"Now, he says, having just gathered the produce of the earth from the threshing floor and having our storehouses full, we enjoy the rains. For he does not wait until these have been consumed to give them then; but no sooner has the harvest ceased, and we have not even made a beginning of consuming what has been stored away, and while the former stores are not yet used up, rain comes down, commanding us to sow other seed. For since human nature is faint-hearted and of little foresight, and trembles not only in want but also in abundance, and fears the future, God, healing this disease, sends down rain upon us in full measure, so that the hopes of new crops may cast out the fear concerning the future consumption of what has been stored. This, then, he hinted at: In the time of the fulfilling of the command of harvest—of the harvest when the fruits are being stored away.\n\nStore up only the fruit, and while they are not yet gathered, he again commands the same ground to bring forth the same things. What is, He has kept for us? Just as a loving father always preserves a portion for his children, so he too preserves the rain for us, and the first winter does not consume the showers, nor the second, but it always remains and is left over. Your lawless deeds turned these aside. Since he had spoken of great prosperity. But when he said these things, famines and plagues came, lest they should object in return; and yet we see neither of these equal to this. For, he says, it is not because God has changed, but also because by your sins you have driven away the beneficence; these things that I say, the good things have departed from you because of your sins. For it is a greater care to give nothing further, than to give.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":66,"ref":"p66","source":"καθάπερ τῷ πυρέττοντι ὁ μὲν παρέχων πολεμεῖ, ὁ δὲ ἀποστερῶν φείδεται μόνον ἄλλ. μόνος. Ὅτι εὑρέθησαν ἐν τῷ λαῷ μου. Ὡς ἀλόγοις ἐχρῶντο τοῖς ὁμοφύλοις. Ὁρᾷς ὡς οὐχὶ τὰ εἰς αὐτὸν ἁμαρτήματα ἐκδικεῖ μόνον, ἀλλὰ καὶ τὰ τοῦ πλησίον; κατ' ἀλλήλων ἐξεπολεμώθησαν, κατ' ἀλλήλων ἔστησαν ἀπὸ τῆς εὐπραγίας. Ὁρᾷς πῶς αὐτοῖς ἀπολογεῖται; Τοὺς εἰδωλολατροῦντας λέγει. Καὶ παῖδες ὡς δίκτυον ἰξευτοῦ. Τοὺς ἐπὶ προφάσει τὰ ἀλλότρια λαμβάνοντας διαβάλλει. Ἐπάγει γοῦν· Ἔστησαν διαφθεῖραι ἄνδρα, καὶ συνελάμβανον· ὡς παγὶς ἐφισταμένη πλήρης πετεινῶν, οὕτως οἱ οἶκοι αὐτῶν πλήρεις δόλου. Τουτέστιν, οὕτω μετὰ πονηρίας τὰ ἀλλότρια ἐλάμβανον· ἐπάγει γοῦν· Κρίσιν οὐκ ἔκριναν. Κρίσιν ὀρφανοῦ καὶ κρίσιν χήρας οὐκ ἔκριναν τὴν ὡραίαν καὶ τρυφεράν. Οὐκ ἔκριναν κρίσιν ὀρφανοῦ. Μάλιστα μὲν γὰρ πολλαχοῦ τὸ δίκαιον διώκειν δεῖ· ὅταν δὲ ἔχῃ τι καὶ ἐπαγωγὸν, ὁ ἀδικούμενος πρὸς ἔλεον, τὴν ὀρφανείαν, τὴν χηρείαν λέγω, τίς οὕτως ὠμὸς καὶ ἠλίθιος, ὡς μὴ ἂν βραβεῦσαι τῷ τοιούτῳ τὸ δίκαιον; ὅταν γὰρ ὃν ἐλεεῖν ἐχρῆν, τοῦτον μήτε τῶν δικαίων συγχωροίη μετέχειν, ποῦ ταῦτα ἀνεκτά; Ἔκστασις καὶ φρικτὰ ἐγενήθη. Ὅρα διὰ πάντων τὴν ἁμαρτίαν χωροῦσαν, οἱ μὲν εἰργάσαντο τὰ πονηρὰ, οἱ δὲ ἐπῄνεσαν τὰ γεγενημένα. Διὸ καὶ ὁ Παῦλος, οὐχὶ τοὺς τολμῶντας, οὐδὲ τοὺς ἐργαζομένους μόνον τὰ πονηρὰ, ἀλλὰ καὶ τοὺς εὐδοκοῦντας αὐτοῖς κολάζει. Καὶ ὁ λαός μου ἠγάπησεν οὕτως. Ὅρα διὰ πάντων κεχυμένην τὴν κακίαν. Καὶ τί ποιῆσαι ἔδει τοὺς ἀρχομένους; οὐχὶ τοῖς ἄρχουσιν ἀκολουθῆσαι; οὐχὶ τοῖς διδασκάλοις πεισθῆναι; οὐδαμῶς, ἀλλ' ἐναντιωθῆναι.","english":"Just as with a fevered man, the one who indulges him fights against him, while the one who deprives him spares him—only others. Only. \"Because they were found in my people.\" They treated those of their own kind as brute beasts. Do you see how he avenges not only sins against himself, but also those against one's neighbor? They warred against one another, they stood against one another from prosperity. Do you see how he defends them? He means those who worship idols. \"And children as a fowler's net.\" He censures those who take what belongs to others under a pretext. Then he adds: \"They set themselves to corrupt a man, and they caught them; as a trap set full of birds, so their houses are full of deceit.\" That is, in this way they took what belonged to others with wickedness. Then he adds: \"They did not judge a judgment.\" They did not judge the judgment of the orphan and the judgment of the widow—the fair and delicate one. They did not judge the judgment of the orphan. For especially in many places one must pursue justice; but when the wronged person also has something appealing—I mean orphanhood, widowhood—who is so cruel and foolish as not to award such a one justice? For when the very person whom one ought to pity is not even allowed to share in what is just, where are such things tolerable? \"Astonishment and horrors came to pass.\" See how sin runs through all: some did wicked things, others praised what had been done. Therefore Paul also punishes not only those who dare, nor only those who do wicked things, but also those who approve of them. \"And my people loved it so.\" See how wickedness is poured out through all. And what should the ruled have done? Should they not have followed the rulers? Should they not have obeyed the teachers? By no means, but they opposed them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":67,"ref":"p67","source":"Νῦν δὲ οὐδὲ κατ' ἀνάγκην αὐτοῖς ταῦτα γέγονεν, ἀλλ' ἠγάπησαν οὕτως, οὐχὶ παρελογίσθησαν. Οὐχὶ τοὺς ἄρχοντας φοβούμενοι τούτοις ἐπείθοντο. Ἀλλὰ καὶ αὐτοὶ ταῦτα ἐφίλουν. Καὶ τί ποιήσετε εἰς τὰ μετὰ ταῦτα; Ὅταν καιρὸς μετανοίας μηκέτι γένηται, ὅταν διόρθωσις πᾶσα ἀνῃρημένη ᾖ, ὅταν ἡ πρὸς τὰ βελτίω μεταβολὴ πᾶσα ἠφανισμένη.\n\nΚΕΦΑΛ. ʹ.\n\nΣημήνατε σάλπιγγι, ὅτι κακὰ ἐκκέκυφεν. Ὅρα πῶς αὐτοῖς δίδωσι προθεσμίαν μετανοίας, τὸ, διέκυψέ ποθεν, ἐκ μέρους φαίνεται μόνον, καὶ οὔτε πάρεστιν, ὡς εἰς ἀπόγνωσιν ἐμβαλεῖν· οὔτε μὴν ἄπεστιν ἄλλ. ἀπέστη, ὡς ῥᾳθυμοτέρους ποιῆσαι. Ἀλλ' ἐν μέσῳ παρουσίας καὶ ἀπουσίας ἕστηκεν. Ἐξέκυψε τοῦ πλήρη φανῆναι τὰ κακά. Κύριοι λοιπὸν ὑμεῖς τοῦ πάντα πάλιν εἰς τὰ ὀπίσω ἀπελθεῖν, ὑμεῖς ἂν ἔχοιτε τὴν ἐξουσίαν. Καὶ ἀφαιρεθήσεται τὸ ὕψος σου. Διατί; Ὅτι τούτοις πρὸς κακίαν ἐχρήσατο, τῷ κάλλει πρὸς πορνείαν, τῷ ὕψει πρὸς ἀλαζονείαν. Τουτέστιν, ὡραία καὶ τρυφερά. Ὡραίαν δὲ λέγει διὰ τὸν νόμον, καὶ τὴν ἱερατείαν, καὶ τὰ λοιπά. Τρυφερὰν δὲ, διὰ τὸ κρείττονα τῶν πολεμίων ἀεὶ δείκνυσθαι τῇ τοῦ Θεοῦ συμμαχίᾳ. Εἰς αὐτὴν ἥξουσι ποιμένες. Τοῦτο ἐρημίας μέν ἐστι σύμβολον· ἐξέβη δὲ καὶ ἐπὶ τῶν ἀποστόλων. Κύκλῳ, τὰς Ἐκκλησίας","english":"But now these things did not happen to them by necessity, but they loved them so, they were not deceived. They were not obeying these things out of fear of the rulers. But they themselves also loved these things. And what will you do for the things after these? When there is no longer a time for repentance, when all correction has been done away, when every change toward better things has vanished.\n\nCHAPTER 9\n\nSound the trumpet, because evils have peered out. See how he gives them a set time for repentance—the phrase \"it has peered out from somewhere\" appears only in part, and is neither present, so as to cast them into despair, nor indeed absent. It has stood off, so as to make them more careless. But it stands in the middle between presence and absence. It has peered out so that the evils may appear full. For the rest, you are masters of everything returning again backward—you would have the authority. And your height shall be taken away. Why? Because they used these things for wickedness: beauty for fornication, height for arrogance. That is, beautiful and delicate. He calls her beautiful because of the law, and the priesthood, and the rest. And delicate, because she always showed herself stronger than her enemies by the alliance of God. Shepherds shall come to her. This is a symbol of desolation; but it also came to pass upon the apostles. Round about, the Churches","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":68,"ref":"p68","source":"εἰκότως ἄν τις εἴποι, καθάπερ σκηναὶ πανταχοῦ τῆς οἰκουμένης εἰ πεπηγυῖαι μάνδραι προβάτων. Παρατάξασθε ἐπ' αὐτὴν εἰς πόλεμον· ἀνάστητε, καὶ ἀναβῶμεν ἐπ' αὐτὴν μεσημβρίας. Ὅρα πόσα ὁ Θεὸς κατασκευάζει, ὥστε αὐτοῖς ἐνθεῖναι τὸν φόβον, ὅπουγε καὶ ῥήματα ἀναπλάττει παρὰ τῶν πολεμίων ὥσπερ παρόντων, καὶ παρακελευομένων ἀλλήλοις. Καίτοιγε ἐν μεσημβρίᾳ οὐκ ἂν γένοιτο πόλεμος, ἀλλὰ τοῦτο δηλοῖ, ὅτι οὐ λάθρα, οὐδὲ λανθανόντως, ἀλλὰ μετὰ παῤῥησίας ἐπιθήσονται, ὃ τεκμήριον τοῦ σφόδρα θαῤῥεῖν ἐστιν ἑαυτοῖς. Οὐαὶ ἡμῖν, ὅτι κέκλικεν ἡ ἡμέρα. Τοῖς γὰρ πολιορκουμένοις μάλιστα μὲν πᾶς καιρὸς φοβερὸς καὶ ὑπόπτης, πολλῷ δὲ πλέον ὁ τῆς νυκτός· ἐν ἡμέρᾳ μὲν γὰρ καὶ στῆναι, καὶ βουλεύσασθαι, καὶ περιελθεῖν, καὶ ἰδεῖν τὰ γιγνόμενα· νυκτὸς δὲ ἐπελθούσης διπλοῦς ὁ πόλεμος γίγνεται. Δέον τοὐναντίον λέγειν, Οὐαὶ ἡμῖν, ὅτι παρωξύναμεν τὸν Θεόν· τὸν καιρὸν τῆς τιμωρίας θρηνοῦσιν. Ἀνάστητε, καὶ ἀναβῶμεν ἐπ' αὐτὴν νυκτί. Τοῦ Χρυσοστόμου, ἄλλ. Ὀλυμπιοδώρου. Νύκτα καὶ μεσημβρίαν φησὶ τὸν ἀδιάφορον τῆς ἐφόδου τῶν πολεμίων καιρόν. Ἀνάστητε καὶ ἀναβῶμεν ἐπ' αὐτὴν μεσημβρίας. Θαῤῥούντων ἡ φωνή. Οὐαὶ ἡμῖν, ὅτι βεβλημένη ἡμέρα. Ὡς γὰρ διὰ πάσης τῆς ἡμέρας αἱρούμενοι ὑπὸ τῶν πολεμίων, καὶ τῆς νυκτὸς καταλαβούσης οὐκέτι φεύγειν δυνάμενοι ταῦτά φασιν. Ἀνάστητε, καὶ ἀναβῶμεν ἐν νυκτὶ, καὶ διαφθείρωμεν τὰ θεμέλια αὐτῆς. Ὥστε τῶν πολεμίων λεγόντων ταῦτά φησιν. Ὅθεν καὶ οἱ ἐνοικοῦντες τὴν παρουσίαν τῆς νυκτὸς πεφόβηνται. Ἐκκόψατε τὰ ξύλα αὐτῆς. Καθάπερ ἐπὶ ὕλης τινὸς, ἔρημον αὐτὴν καταστήσατε, φησί·","english":"One might reasonably say, as it were, tents pitched everywhere throughout the inhabited world, sheepfolds. Set yourselves in array against her for war; arise, and let us go up against her at midday. See how many things God arranges in order to instill fear in them, since indeed he even fashions words from the enemies as though they were present and exhorting one another. And yet a war would not take place at midday, but this makes clear that they will attack not secretly nor covertly, but with boldness, which is a proof of their greatly trusting in themselves. Woe to us, for the day has declined. For to those under siege every time is especially fearful and suspect, but far more so the time of night; for in the day one can both stand, and take counsel, and go around, and see what is happening; but when night comes on, the war becomes double. Yet they ought to say the opposite: Woe to us, for we have provoked God; they lament the time of punishment. Arise, and let us go up against her by night. From Chrysostom, otherwise Olympiodorus. He calls night and midday the indifferent time of the enemies' assault. Arise and let us go up against her at midday. This is the voice of those who are confident. Woe to us, for the day has been cast down. For as being captured throughout the whole day by the enemies, and when night overtakes them no longer able to flee, they say these things. Arise, and let us go up by night, and let us destroy her foundations. So, since the enemies are saying these things, he says this. Hence also those who dwell there have been terrified at the coming of night. Cut down her trees. As against some forest, make her desolate, he says.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":69,"ref":"p69","source":"καθάπερ ἐπὶ δρυμοῦ τινος, πρόῤῥιζον αὐτὴν ἀνέλετε ξύλον, τοὺς ἄνδρας ἀκάρπους ὄντας, σκληροὺς ἅμα, καὶ τὸ σφοδρὸν τῶν πολεμίων δείκνυσιν. Ὢ πόλις ψευδὴς, ὅλη καταδυναστεία ἐν αὐτῇ. Τὸ δὲ αἴτιον ὁρᾷς, πόθεν ψευδής; ἐπειδὴ καταδυναστεία ἐν αὐτῇ, καὶ ὅλη ψευδής. Οὐ τὸ μὲν αὐτῆς ὑγιὲς, τὸ δὲ διεφθαρμένον, ὅλη ψευδής. Εἰ θρησκείαν βουληθῇς ἰδεῖν, ἀντὶ τοῦ ὄντως Θεοῦ λίθινα εἴδωλα ἀντικατέστησαν. Εἰ τὰ κατὰ βίον ἐξετάζεσθαι ἅπαντα δέον, καὶ ἐνταῦθα πολὺ τὸ ψεῦδος ὄψει· καὶ πονηρίαι ἐν τοῖς πρὸς ἀλλήλους, ἐν τοῖς πρὸς τὴν ἀλήθειαν· διέφθειρεν ἴσ. διεφθάρη, ὅλη ψευδής. Οὐκ ἔστιν εἰπεῖν ὅτι τὸν μὲν δεσπότην ἠθέτησαν· ἐν δὲ τοῖς πρὸς ἀλλήλους δίκαιοί τινες ἦσαν, καὶ φιλάνθρωποι, ἀλλ' ὅλη ψευδής. Τουτέστι, Χῶμα κατ' αὐτῆς ποίησον, καὶ τὴν στρατιὰν περίστησον. Ἀσέβεια καὶ ταλαιπωρία ἀκουσθήσεται ἐν αὐτῇ. Ἐπιτεταμένην λέγει πονηρίαν. Μετὰ πολλῆς τῆς ἀκριβείας τὰ κακὰ κατεῖχον, ὥσπερ ἀγαθόν τι καὶ μέγα· οὕτως ἐφύλαττον, καθάπερ φοβούμενοι, μήποτε καὶ ἀπόλωνται, ἂν αὐτοὺς ἐπιλίπῃ τὸ τῆς κακίας εἶδος. Ἐπὶ πρόσωπον αὐτῆς διὰ παντός. Ὅρα τὸ ἀναίσχυντον πῶς παρίστησιν. Ἐπὶ πρόσωπόν μου, τὴν παῤῥησίαν, τὴν ἀναίδειαν, καὶ τὸ διὰ παντὸς, οὐ χρόνος, οὐ καιρὸς οὐδείς. Ὅρα πῶς ποιεῖ χαλεπὴν τὴν κατηγορίαν, μόνον οὐκ ἀπολογούμενος ὑπὲρ τῆς τιμωρίας. Ἀντὶ τοῦ, ὡς ὁ λάκκος συνέχει τὸ ὕδωρ, οὕτως ἡ πόλις τὴν κακίαν, καὶ οὐδεμίαν δέχεται μεταβολήν. Πόνῳ καὶ μάστιγι παιδευθήσῃ. Ἀνίατον τὸ τραῦμα, λύσιν οὐκ ἔχον, οὐδὲ μεταβολὴν, οἵαν ἄλλ. οἷα τὰ πάθη τῶν Σοδόμων, οἵαν τὰ κατὰ Γομόῤῥων.","english":"Like a forest, you have cut her off root and branch—the men being unfruitful and at the same time hard—and he shows the fierceness of the enemies. O false city, all oppression is in her. Do you see the cause—whence is she false? Because oppression is in her, and she is wholly false. Not that one part of her is sound and another corrupted; she is wholly false. If you wish to look at religion, instead of the true God they set up stone idols. If all matters of life must be examined, here too you will see much falsehood; and wickednesses in dealings with one another, in dealings with the truth; she has corrupted—she has been corrupted—she is wholly false. It cannot be said that they rejected the Master, but in dealings with one another some were just and humane—no, she is wholly false. That is: Make a mound against her, and set the army around. Impiety and misery will be heard in her. He means intensified wickedness. With great diligence they held fast to evils, as though to something good and great; thus they guarded them, as though fearing lest they be lost if the form of wickedness should fail them. Upon her face continually. See how he sets forth her shamelessness. Upon my face—the boldness, the impudence—and continually: no time, no season at all. See how he makes the accusation severe, all but apologizing for the punishment. That is: as the cistern holds the water, so the city holds wickedness, and admits no change. You will be disciplined by toil and scourge. The wound is incurable, having no release, nor any change, such as—such as the sufferings of Sodom, such as those against Gomorrah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":70,"ref":"p70","source":"Ἄρα οὐχ ὑπὲρ τῶν παρελθόντων, ἀλλ' ὑπὲρ τῶν μελλόντων ἡ κόλασις, καὶ δοκεῖ μὲν ὑπὲρ τῶν παρελθόντων ἡ κόλασις ἄλλ. κολάζειν. Δοκεῖ δὲ ἵνα μὴ τοῖς αὐτοῖς ἐπιμείνωσιν. Καλαμᾶσθε, καλαμᾶσθε. Πάλιν ἐπιτείνει τὴν τιμωρίαν, πάλιν τὸν φόβον. Οὐδὲ τῶν λειψάνων φείδομαι, φησί· Καὶ μὴν ἔλεγεν ἀνωτέρω· Ὑπολείπεσθε τὰ στηρίγματα ἄλλ. ὑπο στηρίγματα. τοῦ Ἰσραὴλ, ὅτι τοῦ Κυρίου εἰσί. Καὶ πάλιν ἐνταῦθα· Καλαμᾶσθε, καλαμᾶσθε. Ἐναντιολογεῖ πολλάκις, πρὸς τὸ συμφέρον ἐκείνης, τήν τε ῥᾳθυμίαν αὐτῶν διεγείρων, καὶ τὴν ἀπόγνωσιν ἐκκόπτων. Ἐπιστρέψατε ὡς ὁ τρυγὼν ἐπὶ τὸν κάρταλλον αὐτοῦ. Τουτέστιν, Ἀπόθεσθε οἴκοι τὰ λείψανα. Πρὸς τίνα λαλήσω, καὶ διαμαρτύρωμαι;\n\nἈπορεῖ ὁ προφήτης τίνι λαλήσει. Οἱ μὲν γὰρ πτωχοὶ, οἱ δὲ συνέτριψαν ζυγόν. Ἰδοὺ τὸ ῥῆμα Κυρίου ἐγένετο αὐτοῖς εἰς ὀνειδισμόν. Τουτέστιν, Ἐπειδὴ μὴ ταχέως ἐπάγω τὰ κακὰ, ὡς ψευδόμενον διαβάλλουσιν. Ἰδοὺ ἀπερίτμητα τὰ ὦτα αὐτῶν. Καὶ ποία γένοιτο ὤτων περιτομή; ἡμεῖς μὲν ἀκροβυστίαν ἴσμεν. Παραγενέσθω νῦν ἐνταῦθα Ἰουδαῖος εἰς μέσον, ὁ μηδὲν πλέον βουλόμενος ἀκούειν τοῦ ῥητοῦ, ὁ μέχρι τῆς κακίας ἑστὼς, ὁ πρὸς τὴν ἀλήθειαν ἰδεῖν μὴ βουλόμενος. Ἀκουέτω μετὰ τοῦ πρώτου καὶ τοῦτο· Περιτμήθητε τὴν ἀκροβυστίαν ὑμῶν τῆς καρδίας. Ἀκούεις ἐνταῦθα ἐγκαλουμένους αὐτοὺς, ὅτι ἀπερίτμητα τὰ ὦτά φησι. Ὅταν ἀκούῃ ἄλλ. ἀκούσῃς ἐγκαλοῦντος τοῦ Στεφάνου. Ἀπερίτμητοι τῇ καρδίᾳ, καὶ τοῖς ὠσὶν, ὑμεῖς ἀεὶ τῷ Πνεύματι τῷ ἁγίῳ ἀντιπίπτετε· μάθε, ὅτι προλαβὼν ὁ Ἱερεμίας ταῦτα λέγει. Καὶ μετ' ὀλίγα· Τίς οὖν ἐστιν αὕτη ἡ περιτομή; τὸ προσέχειν τοῖς λεγομένοις.","english":"Is the punishment then not for past sins but for future ones, and does the punishment appear to be for past sins? But he punishes. And it seems so that they may not persist in the same things. Be cut off, be cut off. Again he intensifies the punishment, again the fear. I do not spare even the remnants, he says. And yet he said above: You are left as the supports—or supports—of Israel, because they belong to the Lord. And again here: Be cut off, be cut off. He often speaks in contradictions, for her advantage, both rousing their indifference and cutting off their despair. Return like the turtle-dove to its nest. That is, Lay aside the remnants at home. To whom shall I speak, and testify?\n\nThe prophet is at a loss as to whom he shall speak. For some are poor, and others have broken the yoke. Behold, the word of the Lord has become to them a reproach. That is, Since I do not bring the evils quickly, they slander me as a liar. Behold, their ears are uncircumcised. And what circumcision of ears could there be? We know uncircumcision. Let a Jew now come forward here into the midst, one who wishes to hear nothing more than the literal sense, one who stands fast in wickedness, one who does not wish to look toward the truth. Let him hear, along with the first, this also: Circumcise the uncircumcision of your heart. You hear here that they are accused, because he says their ears are uncircumcised. When you hear Stephen accusing—or when you hear—: Uncircumcised in heart and in ears, you always resist the Holy Spirit—learn that Jeremiah said these things beforehand. And shortly after: What then is this circumcision? To pay attention to what is said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":71,"ref":"p71","source":"Ἐπειδὴ γὰρ ἡμῶν προΐσταται ἴσ. ἀνθίσταται τῇ ἀκοῇ· Περίελε, φησὶ, τὸν ῥύπον, ἀπόκλυσον, καὶ οὐ χρεία ὑφαιρεῖν. Ὁρᾷς ὅπως ἄλλ. πῶς χρήσιμος ἡ περιτομή; οὐκ ἐᾷ ἐν τῇ σαρκὶ μένειν· οὕτω καὶ αἱ θυσίαι, οὕτω καὶ ὁ ναὸς, οὕτω καὶ ἑορταὶ, οὕτω καὶ ἡ ἀργία· ταῦτα τύποι ἑτέρων τινῶν, καὶ σύμβολα. Τὸ ῥῆμα Κυρίου ἐγένετο αὐτοῖς εἰς ὀνειδισμόν. Δίκην χοίρων καταπατούντων τοὺς μαργαρίτας· βδέλυγμα γὰρ ἁμαρτωλῶν, θεοσέβεια. Καὶ τὸν θυμόν μου ἔπλησα, καὶ ἐπέσχον. Ἵνα μάθωσιν ὅτι οὐδέπω παρὰ τὸ μὴ ἡμαρτηκέναι οὐ τιμωροῦνται, ἀλλὰ παρὰ τὸ τὸν Θεὸν εἶναι μακρόθυμον, ἄκουσον τί φησιν· Ἔπλησα τὸν θυμόν μου, καὶ ἐπέσχον. Ἀνθρωπίνοις χρᾶται ῥήμασιν, ἵνα φοβήσῃ. Ἐκχεῶ ἐπὶ νήπια ἔξωθεν, καὶ ἐπὶ συναγωγήν. Τὸ σφοδρὸν ὅρα πῶς παρίστησιν· λέγει, Ἐκχεῶ, ἵνα μὴ ἐκχέῃ, καὶ ἡλικίας ἅπτεται τῆς πρώτης, τῆς καὶ τὰ θηρία δυναμένης ἐπικάμψαι· Οὐκ ἀλγεῖς ἐκ τῶν οἰκείων κακῶν; λάβε αἴσθησιν ἐκ τῶν ἀλλοτρίων. Ἐπεὶ καὶ ἐν τῇ τοῦ σώματος τομῇ τὴν ἀναισθητότητα ἄλλ. τὰ ἀναισθητότερα τῶν μελῶν, πλείονα ἡμῖν παρέχει τὴν αἴσθησιν. Ὅτι ἀνὴρ καὶ γυνὴ συλληφθήσονται· πρεσβύτερος μετὰ πλήρους. Οὐ πολιὰ, οὐ συζυγία, οὐκ ἄλλο οὐδὲν προστήσεται τῶν τότε. Καὶ μεταστραφήσονται αἱ οἰκίαι αὐτῶν εἰς ἑτέρους. Ἐπειδὴ ὁρᾷ πλεονάζουσαν πρὸς τὰ ἡμέτερα τὴν διάθεσιν, ὡς καὶ ἀπελθόντες στενάζομεν, ὅταν καὶ οἰκίας καὶ ἀγροὺς ἴδωμεν, καὶ γυναῖκας ἑτέρων γιγνομένας. Ὅτι ἐκτενῶ τὴν χεῖρά μου. Ὁρᾷς ἄνωθεν τὸν πόλεμον ἀρχόμενον; ἐκεῖθεν τὴν μάχην ἀναῤῥιπιζομένην; τὸν οὐρανὸν αὐτοῖς πολεμοῦντα;","english":"For since he stands before us as an equal, he opposes what is heard: \"Remove,\" he says, \"the filth, wash it away, and there is no need to take it away.\" Do you see how otherwise? How useful is circumcision? It does not allow it to remain in the flesh; so too the sacrifices, so too the temple, so too the festivals, so too the idleness; these are types of certain other things, and symbols. The word of the Lord became to them a reproach. Like swine trampling pearls; for godliness is an abomination to sinners. And I filled up my wrath, and I restrained. So that they may learn that they are not punished for not having sinned, but because God is long-suffering, hear what he says: \"I filled up my wrath, and I restrained.\" He uses human words, so that he may frighten. I will pour out upon infants outside, and upon the assembly. See how he presents the vehemence; he says, \"I will pour out,\" so that he may not pour out, and he touches the first age, the age that is able to bend even wild beasts; Are you not pained by your own evils? Take perception from those of others. Since even in the cutting of the body, insensibility—the more insensible members provide us with greater perception. That a man and a woman will be caught together; an elder with one full. Neither gray hair, nor marriage, nor anything else will stand before those then. And their houses will be turned over to others. Since he sees the disposition increasing toward our affairs, so that even when we depart we groan, when we see houses and fields, and wives becoming those of others. That I will stretch out my hand. Do you see the war beginning from above? From there the battle is fanned into flame; heaven warring against them?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":72,"ref":"p72","source":"Ἤκουσας ἀπὸ βοῤῥᾶ, κατεφρόνησας ὡς ἀνθρώπων ὁμοδούλων; Ἄκουσον νῦν, ὅτι ἐκτείνειν μέλλει τὴν χεῖρα. Ὅτι ἀπὸ μικροῦ αὐτῶν ἕως μεγάλου πάντες συνετέλεσαν τὰ ἄνομα. Πολλὴν ἔλεγε τὴν κακίαν· οἱ δὲ πατέρες, κἂν αὐτοὶ ἐν κακίᾳ τυγχάνωσιν, ἀλλ' ὅμως βούλοιντο ἂν τοὺς παῖδας εἶναι ἐναρέτους. Ἐνταῦθα δὲ ἅπαν τοὐναντίον· καὶ τὴν φύσιν αὐτὴν ἠγνόησαν, οὐδὲ πατέρων ἐπεδείξαντο φιλοστοργίαν. Ἔστω· αὐτὸς ἐπιθυμίαν ἔχεις εἰπεῖν ἴσ. ποιεῖν., καὶ ἡδονὴν, καὶ θυμὸν, καὶ πονηρίαν. Τίνος ἕνεκεν ἅπαξ τὸ παιδίον ἐπὶ τὸν αὐτὸν ὠθεῖς κρημνόν; Καὶ ἰῶντο τὸ σύντριμμα. Πάλιν αὐτοὶ οἱ ἄρχοντες αἴτιοι τῶν κακῶν. Τοῦτον γὰρ τὸν λόγον οὐχ ἡγοῦμαι πρὸς τοὺς ἀρχομένους εἶναι, ἀλλ' ἡμῖν διαφέρειν τοῖς ἄρχουσι. Πρὸς γὰρ τοὺς τοιούτους ἀποτείνεται, πρὸς τοὺς χαριζομένους, καὶ τὰ πρὸς ἡδονὴν ὁμιλοῦντας, καὶ δοκοῦντας ἰατρεύειν τὸ τραῦμα, ἐπέτεινον δὲ τὸ ἕλκος. Καὶ ποῦ ἐστιν εἰρήνη; Οὐκ εἶπεν, Οὐκ ἔστιν εἰρήνη, ἀλλὰ, Ποῦ ἐστιν, Ὅρα τὴν ἐπιείκειαν· Ἐλέγχων οὐδὲ νῦν ἀφαιροῦμαι. Δείξατε ἐπὶ τῶν ἔργων ἅπερ ἐπηγγέλλεσθε. Δέδοικα μὴ καὶ νῦν χώραν ἔχῃ λέγεσθαι· Καὶ ποῦ ἐστιν εἰρήνη; Μὴ γὰρ ἐπειδὴ τῇ τοῦ Θεοῦ χάριτι τὰ παρὰ τῶν ἀπίστων ἅπαντα κατήργηται, καὶ ἀρχόντων εὐσεβῶν ἐπετύχομεν, καὶ οἴκους εὐκτηρίους ἔχομεν, καὶ καὶ ἀπολαύειν εἰρήνης νομίζομεν; Οὐκ ἔστι τοῦτο εἰρήνη πρέπουσα Ἐκκλησίᾳ· ἐπειδὴ καὶ οἱ ἀπόστολοι τούτων","english":"You heard from the north; did you despise them as fellow slaves of men? Hear now, that he is about to stretch out his hand. For from the least of them even to the greatest, all have committed lawless deeds. He was speaking of great wickedness; for fathers, even if they themselves happen to be in wickedness, nevertheless would wish their children to be virtuous. But here it is entirely the opposite: they have ignored even nature itself, nor have they shown the affection of fathers. Let it be: you yourself wish to speak of desire, and pleasure, and anger, and wickedness. For what reason do you thrust the child once for all upon the same precipice? And they healed the fracture. Again, the rulers themselves are the cause of the evils. For I do not consider this word to be directed at the ruled, but it applies to us who rule. For he speaks to such as these, to those who gratify, and who converse in ways that please, and who think they are healing the wound but were aggravating the sore. And where is peace? He did not say, \"There is no peace,\" but, \"Where is it?\" Observe the gentleness: even now, in reproving, I do not take it away. Show in deeds what you promised. I fear lest even now there be room for the saying: And where is peace? For is it because, by the grace of God, all things from the unbelievers have been abolished, and we have obtained pious rulers, and we have houses of prayer, and we think we enjoy peace? This is not the peace that befits the Church; since even the apostles of these","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":73,"ref":"p73","source":"οὐδὲν ἔχοντες, τὴν εἰρήνην εἶχον ὄντως, ἣν ἀφῆκεν αὐτοῖς ὁ Θεός. Εἰρήνην, φησὶ, τὴν ἐμὴν ἀφίημι ὑμῖν, εἰρήνην τὴν ἐμὴν δίδωμι ὑμῖν. Κατῃσχύνθησαν, ὅτι. Πῶς κατῃσχύνθησαν; τουτέστιν οὐ παρεγένοντο ἄλλ. παρεγένετο τοῖς λόγοις ἡ διὰ τῶν πραγμάτων μαρτυρία. Ἠλέγχοντο διὰ τῶν ἔργων αὐτῶν. Εἰ γὰρ καὶ ὁ πόλεμος μὴ παρῆν, ἀλλὰ τὰ τοῦ πολέμου προοίμια· καὶ οὐδὲ οὕτως ἐνέδωκάν πως. Ὁρᾷς ὅτι τῶν σημείων οὐ χρεία πρὸς τὴν κακῶς διακειμένην ψυχήν; διὰ τοῦτό φησι, Πεσοῦνται ἐν πτώσει αὐτῶν. Στῆτε ἐπὶ ταῖς ὁδοῖς. Ὅρα τὸ ἐλεύθερον, καὶ ἀκατανάγκαστον· καὶ πῶς οὐχ αὑτοῦ ἕνεκεν, ἀλλ' ἡμῶν, βούλεται δουλεύειν ἡμᾶς αὐτούς. Ἐπιτρέπει τῆς ὁδοῦ τὴν αἵρεσιν. Ἴδετε ποία ἐστὶν ὁδὸς ἀγαθή· πάσας καταμάθετε, φησὶ, μετὰ ἀκριβείας, καὶ τὴν ἐμὴν, καὶ τὴν μὴ ἐμὴν, καὶ μάθετε, καὶ μὴ λάβετε τὴν ἐμὴν, ἀλλὰ τὴν ἀγαθήν. Καὶ πάντως τὴν ἐμὴν εὑρήσετε ταύτην οὖσαν· εἰ μὲν γὰρ τὸ ἐμαυτοῦ ἐσκόπουν, ἔλεγον, ὅτι Πάντως τὴν ἐμήν· νῦν δὲ οὐχ ἁπλῶς τὴν ἐμὴν, ἀλλὰ τὴν ὑμῖν συμφέρουσαν. Καὶ ἴδετε καὶ ἐρωτήσατε τρίβους Κυρίου αἰωνίας, καὶ ἴδετε ποία ἐστὶν ἡ ὁδὸς ἡ ἀγαθὴ, καὶ βαδίσατε ἐν αὐτῇ. Ὃ λέγει τοῦτό ἐστι· Κρείττους γίνεσθε, καὶ ἐξ αἰῶνος δοκιμάσατε τίς ἐστιν ἀληθῶς Κύριος· ἡ δὲ δοκιμασία γενέσθω ἀπὸ τῶν ἔργων. Τὸ γὰρ, Τρίβους Κυρίου αἰωνίας, τουτέστι, τὰ ἔργα τοῦ Θεοῦ τὰ ἐξ αἰῶνος γενόμενα, νόμον τὸν ἐν τῇ κτίσει τεθέντα. Καὶ τοῦτο δοκιμάσαντες, ἐκτράπητε τῶν εἰδώλων, καὶ δουλεύσατε τῷ Θεῷ· ἀλλ' ὅμως οὐκ ἐδέξαντο τὴν παραίνεσιν. Οὐ λέγω, ὅτι τοσοῦτον χρόνον ἐλάβετε πεῖραν.","english":"Having nothing, they truly had the peace that God left to them. \"My peace,\" he says, \"I leave to you, my peace I give to you.\" They were put to shame, because. How were they put to shame? That is, they did not come to anything else; the testimony through deeds came to the words. They were convicted by their own works. For even if the war was not present, yet the preludes of war were; and not even in this way did they somehow yield. Do you see that signs are not needed for a soul in a bad condition? Therefore he says, \"They shall fall in their fall.\" \"Stand in the ways.\" Observe the freedom and the absence of compulsion; and how it is not for his own sake, but for ours, that he wishes us to be servants. He permits the choice of the way. \"See what kind of way is good\"; \"Learn all things,\" he says, \"with precision, both mine and not mine, and learn, and do not take mine, but the good one.\" And you will certainly find that mine is this one; for if I were looking to my own interest, I would say, \"Certainly mine\"; but now not simply mine, but the one that is advantageous to you. \"And see and ask for the eternal paths of the Lord, and see what kind of way is the good one, and walk in it.\" What he says is this: Become better, and from of old test who is truly Lord; and let the testing be from works. For \"the eternal paths of the Lord\" means the works of God that have come to be from of old, the law established in creation. And having tested this, turn away from idols and serve God; but nevertheless they did not accept the exhortation. I do not say that you have had experience for so long a time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":74,"ref":"p74","source":"Ἀλλὰ τί νῦν ἐπιτρέπω τὴν ἐξέτασιν, καὶ τὴν αἵρεσιν μετὰ τοσοῦτον χρόνον; Καὶ εὑρήσετε ἁγνισμὸν ταῖς ψυχαῖς ὑμῶν. Δύο τὰ μεγάλα ἀγαθὰ, ὧν ἴσον οὐδὲν ἄν ποτε γένοιτο, ἀνάπαυσις, ἄλλ. ἀνάπαυσιν οὐχ ἁπλῶς τοῖς σώμασιν, ἀλλὰ ταῖς ψυχαῖς· ταύτης γὰρ ἀναπαυομένης, οὐδέν ἐστιν ὃ τὸ σῶμα διαλυμαίνεται ἄλλ. λυμαίνεται, ὥσπερ οὖν θλιβομένης, οὐκ ἔστιν οὐδὲν ὃ τὸ σῶμα ἀναπαῦσαι δύναται. Κατέστησα ἐφ' ὑμᾶς σκοπούς, τουτέστι προφήτας. Ἀκούσατε τῆς φωνῆς τῆς σάλπιγγος· καὶ εἶπον, Οὐκ ἀκουσόμεθα. Τουτέστι, προέλεγον οἱ προφῆται τὰ δεινὰ, καὶ πείθεσθαι οὐκ ἐβούλοντο. Ἵνα εἴπῃ, Δι' ὅλου ὅτι οὔτε παραίνεσιν ἐκ τῶν συμφορῶν δέχονται, οὔτε ἐκ τῆς ἐφόδου τῶν πολεμίων σωφρονέστεροι γεγόνασιν. Σκοποὺς καὶ σάλπιγγας, τοὺς προφήτας φησί· τί ἢ πότε; ὅτι προορῶσι τὸ μέλλον, ὅτι μεγάλῃ τῇ φωνῇ προλέγουσι τὰ ἐσόμενα. Διὰ τοῦτο ἤκουσαν τὰ ἔθνη. Τοῦτο προφητεία τίς ἐστιν· ζώντων αὐτῶν οὐκ ἤκουσαν Ἰουδαῖοι, καὶ ἀποθανόντων ἀκούομεν ἡμεῖς, οὐ τόπῳ διῳκισμένοι μόνον, ἀλλὰ καὶ τῷ πολλῷ χρόνῳ διειργόμενοι. Ἑτέροις ἀπεστάλησαν οἱ προφῆται, καὶ ἑτέρους ἐπεσπάσαντο πρὸς οὓς οὐκ ἀπεστάλησαν. Οὕτως ἦσαν χρήσιμοι, οὕτω συμφέροντες, ὡς τοὺς μηδὲν προσήκοντας ἀκοῦσαι αὐτῶν. Ὑμῖν ἐδόθησαν, ὑμεῖς οὐ παρέβητε, καὶ ἕτεροι ἤκουσαν αὐτῶν. Ἄκουε, γῆ. Ὁρᾷς ὅταν αὐτοὶ μὴ ἀκούσωσι, πῶς πρὸς τὰ στοιχεῖα διαλέγεται; Ἐπειδὴ γὰρ εἶπον, Οὐκ ἀκουσόμεθα, φησίν· Ἄκουε, γῆ. Οὐ πρότερον αὐτοῖς ἐπάγει, ἀλλ' αὐτοὶ τὴν κακίαν ἐφέλκονται. Ἰδοὺ ἐγώ. Ὅτι τῷ λόγῳ μου οὐ προσέσχον.","english":"But why do I now permit the examination and the choice after so much time? And you will find purification for your souls. Two great goods, than which nothing could ever be equal, rest—or rather, rest not simply for bodies but for souls; for when the soul rests, there is nothing that harms the body—or rather, damages it—just as, when it is oppressed, there is nothing that can give the body rest. I set watchmen over you, that is, prophets. Hear the sound of the trumpet; and they said, We will not hear. That is, the prophets foretold the terrible things, and they were unwilling to be persuaded. So as to say, Throughout, that neither do they accept admonition from their calamities, nor have they become more temperate from the advance of the enemies. Watchmen and trumpets, he calls the prophets; why, or when? Because they foresee the future, because with a great voice they foretell what is to come. Therefore the nations heard. This is a kind of prophecy: while they were alive the Jews did not hear them, and though they are dead we hear them, separated not only by place but also divided by much time. The prophets were sent to others, and they drew others to themselves to whom they were not sent. So useful were they, so beneficial, that those who had no connection heard them. They were given to you, you did not obey, and others heard them. Hear, O earth. Do you see, when they themselves do not hear, how he speaks to the elements? For since they said, We will not hear, he says: Hear, O earth. He does not first bring it upon them, but they themselves draw on the evil. Behold, I. Because they did not attend to my word.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":75,"ref":"p75","source":"Ὅρα πανταχοῦ, οὐ τὸ μὴ πράττεσθαι τὰ νόμιμα μόνον, ἀλλὰ καὶ τὸ μὴ ἀκούεσθαι, τιμωρίαν ἔχει. Ποία γὰρ χρημάτων δαπάνη, ποῖος σωμάτων πόνος πρὸς τὸ ἀκοῦσαι; Ἵνα τί μοι λίβανον ἐκ Σαβὰν φέρεις, καὶ κινάμωμον ἐκ γῆς μακρόθεν; Βούλεται εἰπεῖν, ὅτι Οὐ δέομαι τῶν προσκομιδῶν, οὐδὲ χρεία πόνων, μόνον δὲ τῆς περὶ τὸ καλὸν διαθέσεως. Σαβὰ δὲ χώρα ἐστὶν Ἰνδῶν. Ἐπειδὴ εἶπεν, ὅτι Τὸν νόμον μου ἀπώσαντο, ἵνα μὴ ἀνθυπενέγκωσι, Καὶ πῶς ἀπωσάμεθα τὸν νόμον καθημέραν θυσιάζοντες, καὶ τὸν λιβανωτὸν θυμιῶντες; πρὸς ταῦτά φησιν· Ἀλλ' ἐρεῖς ἴσως, ὅτι λίβανον φέρεις· οὐχὶ δῶρα ζητῶ, ἀλλὰ ψυχῆς εὐωδίαν· ἐκεῖνό μοι τὸ ἄρωμα ἡδύ. Οὐ γὰρ σωμάτων ὁ Θεὸς ὀσφραίνεται, οὐδὲ τῆς αἰσθητῆς εὐωδίας, ἀλλὰ τῆς νοερᾶς τῆς κατὰ ψυχὴν, τῆς παντὸς\n\nθυμιάματος εὐωδεστέρας, ἥτις ἐστὶν ἡ τοῦ προσφέροντος ψυχή. Ἰδοὺ ἐγὼ δίδωμι ἐπὶ τὸν λαὸν τοῦτον ἀσθένειαν. Μὴ τῆς φυσικῆς ἀκολουθίας τὰ ἀῤῥωστήματα παρ' αὐτοῖς εἶναι δόξῃ, τὸ παράδοξον δείκνυσι θεήλατον οὖσαν τὴν νόσον, ὅπερ ἐστὶ λοιμικῆς καταστάσεως· καὶ τῆς ἄνωθεν ἀπειλῆς ἐφόβησε ῥήμασιν. Οὐκ εἶξαν. Ἀπέστειλε τὸν προφήτην ἀλγοῦντα, καὶ οὐκ ᾔσθοντο· φοβεῖ λοιπὸν ἑτέρως, καὶ ἐπάγει νόσον, ἵνα τὸ μεῖζον ἀνέλῃ κακὸν, τὸν πόλεμον. Ἰδοὺ λαὸς ἔρχεται ἀπὸ βοῤῥᾶ. Εἶτα καὶ τὸν ἀπὸ βοῤῥᾶ ἴσ. περὶ τῶν ἀπὸ βοῤῥᾶ διαλέγεται, ὅτι οὐκ ἐλεεῖ ἴσ. ἐλεήσουσιν, οὐδὲ ἄλλῳ τινὶ εἴξουσιν. Ὅταν γὰρ ὁ Θεὸς πολεμῇ, οὐδὲ τὰ ἀνθρώπινα πάθη ἴσασιν οἱ ἄνθρωποι. Ὥσπερ γὰρ τὰ θηρία ἀδύνατον ἡμερῶσαι, φησὶν, οὕτω καὶ τοὺς δυναμένους οἴκοθεν ἐπικαμφθῆναι, ἐκπολεμοῖ.","english":"Observe everywhere that not only the non-performance of the legal rites, but also the non-hearing of them, carries punishment. For what expenditure of money, what toil of bodies is required for hearing? Why do you bring me frankincense from Sheba, and cinnamon from a distant land? He means to say: I do not need the offerings, nor is there need of toils, but only of the disposition toward the good. And Sheba is a region of the Indians. Since he said, They have thrust away my law, lest they should object, And how have we thrust away the law, sacrificing every day and burning frankincense? to these things he says: But perhaps you will say, You bring frankincense; I do not seek gifts, but the fragrance of the soul; that spice is sweet to me. For God does not smell bodies, nor perceptible fragrance, but the intelligible fragrance of the soul, sweeter than every incense, which is the soul of the one who offers. Behold, I give weakness upon this people. Lest the sicknesses among them be thought to be from natural sequence, he shows the paradox—that the disease is God-sent, which is characteristic of a plague-like condition; and by his words he frightened them with the threat from above. They did not yield. He sent the prophet in pain, and they did not perceive it; he frightens them henceforth in another way, and brings on disease, in order to remove the greater evil, war. Behold, a people comes from the north. Then also the one from the north—he speaks concerning those from the north, that he does not pity—they shall not pity, nor will they yield to anything else. For when God makes war, men do not even know human passions. For just as it is impossible, he says, to tame wild beasts, so also those who could be bent from home he turns to war.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":76,"ref":"p76","source":"Ἀλλ' ἴσως εἴποι τις ἂν, Καὶ τί δήποτε οὐχὶ αὐτὸς αὐτοὺς ἀνεῖλεν, ἀλλ' ἑτέρους ἐπανήγαγεν; Ὅτι καὶ ἡμεῖς τοῦτο ποιοῦμεν ἐφ' ὧν βουλόμεθα πλήττειν, ἵν' ἔχωσιν ὄνειδος ἐπὶ τῶν δεινῶν· οὐχ ἧττον ἴσ. οὐ γὰρ ἴσον λυπεῖ, τὸ παρ' ἑτέρων ταῦτα παθεῖν, ὥσπερ ὅταν οἰκέτην ἐπαφίωμεν ἐλευθέρῳ παιδί. Ἰταμός ἐστι, καὶ οὐκ ἐλεήσει. Ὁρᾷς πῶς δείκνυσιν ὡπλισμένους, ἀνηλεεῖς; Ἠκούσαμεν τὴν ἀκοὴν αὐτῶν, παρελύθησαν. Ταῦτα ὡς παρὰ τοῦ προφήτου, καὶ τῶν κατ' αὐτῶν· καὶ γὰρ καὶ φωνὰς ἐποίει φέρεσθαι προφητικῶς. Μὴ ἐκπορεύεσθε εἰς ἀγρόν. Τὴν πολιορκίαν ἐνταῦθά φησιν. Ὅρα πῶς κατὰ μικρὸν ἐπάγει τὰ δεινὰ, καὶ ἠρέμα. Θύγατερ λαοῦ μου, περίζωσαι σάκκον. Τίνος ἕνεκεν; διὰ τὰ ἐπερχόμενα κακά. Εἶτα καὶ τὰς αἰτίας ἐπάγει πάλιν τῆς πονηρίας· ὅπερ ἀεὶ ποιεῖ, ἅμα μὲν ἀπολογούμενος, ἅμα δὲ ἀξιόπιστον ποιῶν τὸν λόγον. Δοκιμαστὴν δέδωκά σε ἐν λαοῖς δεδοκιμασμένοις. Τὴν ὑπερβολὴν λέγει τῆς πονηρίας, ὅτι μηδὲ ἡ πολιορκία ἐποίει βελτίους αὐτούς. Ἰδοὺ, φησὶν, ἐπιτρέπω σοι δοκιμάσαι αὐτοὺς ἐν καιρῷ, ἐν ᾧ καὶ εἰ σφόδρα ἦσαν ἀναίσθητοι, σφόδρα ἂν ἐγένοντο βελ τίους. Οὐδεὶς γὰρ, οὐδείς ἐστιν, ὅστις ὑπὸ τοῦ φόβου, κἂν σφόδρα ᾖ τραχὺς, οὐ μαλάσσεται. Τῷ προφήτῃ λέγει ὁ Θεὸς ἐλέγχων αὐτῶν τὴν κακίαν, ὡς ἂν μὴ δοκοίη ἀδίκως αὐτῶν καταποφαίνεσθαι. Πάντες ἀνήκοοι πορευόμενοι σκολιῶς, χαλκὸς καὶ σίδηρος. Χαλκῷ καὶ σιδήρῳ τούτους ἀπείκασε, τὸ ἰσχυρὸν αὐτῶν, καὶ ἐπίμονον πρὸς ἁμαρτίαν δηλῶν· σκολιαὶ δὲ αὐτῶν αἱ πορεῖαι, τὸν τῆς εὐθύτητος ἀπολείπουσαι κανόνα. Εὐθὺς γὰρ ὁ Κύριος, καὶ εὐθεῖαι αἱ ὁδοὶ αὐτοῦ.","english":"But perhaps someone might say, And why ever did he not destroy them himself, but brought others against them? Because we too do this in the case of those whom we wish to strike, so that they may have reproach in the midst of their calamities; not less equally. For it does not grieve equally to suffer these things at the hands of others, just as when we set a slave upon a free child. He is reckless, and will not have pity. Do you see how he shows them armed, unmerciful? We heard their report, they were paralyzed. These things are as from the prophet, and from those against them; for he also caused voices to be borne prophetically. Do not go out into the field. Here he speaks of the siege. Observe how little by little he brings on the calamities, and gently. Daughter of my people, gird yourself with sackcloth. For what reason? Because of the evils that are coming. Then he again adds the causes of their wickedness; which he always does, at once defending himself, and at the same time making his word credible. I have given you as a tester among peoples that have been tested. He speaks of the excess of their wickedness, that not even the siege made them better. Behold, he says, I permit you to test them in the time, in which even if they were exceedingly insensible, they would have become exceedingly better. For there is no one, no one, who under fear, even if he be exceedingly rough, is not softened. God speaks to the prophet, convicting their wickedness, so that he might not seem to condemn them unjustly. All disobedient, walking crookedly, bronze and iron. He likened them to bronze and iron, showing their strength and persistence toward sin; and their paths are crooked, abandoning the rule of uprightness. For immediately the Lord, and his ways are straight.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":77,"ref":"p77","source":"Τί ἐστιν, ὡς χαλκὸς καὶ σίδηρος; τὸ στάσιμον αὐτῶν δηλοῖ, τὸ ἀμετάβλητον τῆς κακίας· καὶ γὰρ καὶ ἀλλαχοῦ ὥσπερ ὅταν λέγῃ· Τὸ μέτωπόν σου χαλκοῦν· μὴ τὴν ἴσ. τὴν ἐν τῇ ῥύσει τοῦ χαλκοῦ πονηρίαν, ὅτι διεστραμμένας ἔχει τὰς ὁδοὺς, τηκόμενος καθάπερ ἐκεῖνος, καὶ ἐν πυρὶ καὶ χωνευτηρίῳ σκολιῶς βαδίζει. Οὕτω καὶ οὗτοι ἐν ταῖς τιμωρίαις, οὐκ ἐπιλανθάνονται τῆς οἰκείας διατροπῆς. Ὡς χαλκὸς καὶ σίδηρος πάντες διεφθαρμένοι εἰσίν. Ὡς γὰρ ἐκεῖνα, φησὶ, τῷ χρόνῳ ὑπὸ τοῦ ἰοῦ ἀναλίσκεται, οὕτως οὗτοι παντελῶς τὴν γνώμην τῆς εὐσεβείας διεφθάρησαν τῷ χρόνῳ. Ἐξέλιπε φυσητὴρ ἀπὸ πυρός. Ἐξέλιπεν ὁ μόλιβδος, εἰς κενὸν ἀργυροκόπος ἀργυροκοπεῖ. Ὁ Ἑβραῖος, καθαίρει, ἔχει, ἀντὶ τοῦ, ἀργυροκοπεῖ. Παραδείγματι δὲ τὴν πονηρίαν αὐτῶν ἐσήμανε. Φησὶ γὰρ τὸν μόλιβδον καθαρτικὸν εἶναι τοῦ ἀργύρου, καὶ ἐπιβαλλόμενον αὐτὸν τὸν στερὸν παρασκιάζειν ἴσ. εἰς τὸν ἄργυρον παρασκευάζειν· τὸ μεμιγμένον τῆς ἀλλοτρίας ὕλης ἀποπέμπεσθαι τοῦτο τοίνυν· ὅτι πᾶσα ἐπίνοια κατ' αὐτῶν ἀνηλώθη, καὶ οὔτε προφητῶν ἤκουσαν, οὔτε ὑπὸ πληγῶν ἐσωφρονίσθησαν, οὔτε ὑπὸ ἄλλου τινὸς ἀμείνους γεγόνασιν. Πονηρίας αὐτῶν οὐκ ἐτάκησαν. Ἐπέμεινε τῇ μεταφορᾷ. Ὡς γὰρ ὁ ἄργυρος, φησὶ, πολὺν ἔχων χαλκὸν, κἂν μυριάκις σχοίη ἐπιμεμιγμένον τὸν μόλιβδον, μένει ἀκάθαρτος οὐκ ἀμιγὴς ὢν χαλκοῦ, οὕτω καὶ οὗτοι τῆς πονηρίας οὐκ ἐξέστησαν. Ἀργύριον ἀποδεδοκιμασμένον. Τουτέστι μὴ δεχόμενον διόρθωσιν. Παράσημον οὐ νομίμως χαραγὲν, οὐκ ἐν τοῖς","english":"What is this, \"as bronze and iron\"? It shows their stubbornness, the unchangeableness of their wickedness; for elsewhere too, as when he says, \"Your forehead is bronze\"—is it not the evil in the flow of bronze, that they have crooked ways, being melted like that one, and in fire and furnace walk perversely? So also these, in their punishments, do not forget their own perversity. \"As bronze and iron, all are corrupted.\" For as those, he says, are consumed by time from rust, so these have been utterly corrupted in their mind of piety by time. \"The bellows has failed from the fire. The lead has failed, the silversmith smiths in vain.\" The Hebrew has \"he purifies,\" \"he has,\" instead of \"he smiths.\" By way of example he indicated their wickedness. For he says that lead is a purifier of silver, and when applied it obscures the solid [silver] and prepares it, so that what is mixed of foreign matter may be sent away; this, then, because every device against them was spent, and they neither listened to the prophets, nor were disciplined by blows, nor became better by anything else. \"They were not melted by their wickedness.\" He has persisted in the metaphor. For as silver, he says, having much bronze, even if it has lead mixed in ten thousand times, remains impure, not being free of bronze, so also these have not departed from their wickedness. \"Silver rejected.\" That is, not receiving correction. A counterfeit not lawfully stamped, not among the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":78,"ref":"p78","source":"ταμείοις τοῖς βασιλικοῖς εἰσηνέχθη· καὶ διὰ τοῦτο πρὸς οὐδὲν χρήσιμον, καίτοι καὶ τύπον ἔχον βασιλικὸν, καὶ γράμματα, τῆς ὕλης αὐτῷ διεφθαρμένης. Οὕτω καὶ οὗτοι μόρφωσιν ἔχουσιν εὐσεβείας, τὴν δὲ ἀλήθειαν ἤρνηνται.\n\nΚΕΦΑΛ. Ζʹ.\n\nἈκούσατε λόγον Κυρίου, πᾶσα Ἰουδαία. Καὶ μὴν εἰ ἀδιόρθωτα πταίουσι, καὶ ἀνίατα νοσοῦσι, καὶ οὐδεμία ἔσται παραμυθία τῶν δεινῶν, τίνος ἕνεκεν πάλιν πέμπει τὸν ἰατρὸν, οὐδὲν ἕτερον ἢ τὴν τιμωρίαν αὐτοῖς αὔξοντα, καὶ πᾶσαν ἀναιροῦντα συγγνώμην; Ὁ γὰρ πολλάκις ἀκούσας, καὶ ἀδιόρθωτος μείνας, τὸ συνεχὲς τῆς συμβουλῆς καὶ τῆς παραινέσεως κατήγορον ἔχει μέγιστον. Διορθώσατε τὰς ὁδοὺς ὑμῶν, καὶ τὰ ἐπιτηδεύματα ὑμῶν. Τουτέστι τὰς πράξεις ὑμῶν, καὶ ἃ ἐποιήσατε τῆς εἰδωλολατρίας ἕνεκεν. Τοῦτο γὰρ μηνύει τὰ ἐπιτηδεύματα. Ταῦτα δέ φησι ἐπὶ τῶν προφητῶν μηνυόντων τὴν αἰχμαλωσίαν. Τινὲς δὲ τῶν ψευδοπροφητῶν θαῤῥεῖν αὐτοῖς ἐκέλευον φάσκοντες, ὡς Οὐδὲν πείσεσθε δεινόν. Εἰ γὰρ καὶ ὀργίζεται Θεὸς δι' ὑμᾶς, ἀλλ' οὐκ ἂν ἕλοιτο τὸν ναὸν προδοῦναι τοῖς ἐχθροῖς ταύτης ἕνεκα τῆς αἰτίας, καὶ εἰς τὴν πύλην στῆναι τῷ προφήτῃ προσέταξε, καὶ λέγειν ταῦτα. Προϊὼν γοῦν φησι· Μὴ πεποίθατε ἐφ' ἑαυτοῖς ἐπὶ λόγοις ψευδέσιν, ὅτι τὸ παράπαν οὐκ ὠφελήσουσιν ὑμᾶς λέγοντες· Ναὸς Κυρίου, Ναὸς Κυρίου ἐστίν. Φοβερῶς αὐτὸ εἶπεν· εἰπὼν γὰρ, ὅτι Μοιχεύετε εἰδωλολατροῦντες, καὶ ὅλως καταλέξας τὰ κακὰ, καὶ ὅτι μετὰ ταῦτα εἰς τὸν ναὸν εἰσῄεσαν, φησί· Μὴ σπήλαιον. Τοῦτο γὰρ αὐτοῖς μέγιστον ἐδόκει εἶναι. Εἰ γὰρ καὶ ᾤκουν αὐτὴν, ἀλλ' ὅμως τῇ ἀποφάσει τοῦ Θεοῦ ἐκβεβλημένοι λοιπὸν ἐτύγχανον.","english":"they were brought into the royal treasuries; and for this reason they are useful for nothing, although they even have a royal stamp and letters, since their material has been corrupted. So too these have a form of piety, but they have denied the truth.\n\nCHAPTER 7.\n\nHear the word of the Lord, all Judea. And yet if they stumble incorrigibly, and are sick incurably, and there will be no consolation of their evils, for what reason does he send the physician again, doing nothing other than increasing their punishment, and abolishing all forgiveness? For he who has heard many times and remained incorrigible has the continuity of the counsel and exhortation as his greatest accuser. Make straight your ways and your practices. That is, your actions, and what you did for the sake of idolatry. For this is what \"practices\" indicates. And he says these things when the prophets were announcing the captivity. But some of the false prophets kept telling them to be of good courage, saying that they would suffer nothing terrible. For even if God is angry on your account, he would not choose to betray the temple to the enemies for the sake of this cause, and to stand at the gate and tell the prophet to say these things. Going on, then, he says: Do not trust in yourselves in false words, because they will not help you at all when they say: The temple of the Lord, the temple of the Lord it is. He said it fearfully; for having said, that you commit adultery in your idolatry, and having altogether enumerated the evils, and that after these things they entered into the temple, he says: Do not make it a cave. For this seemed to them to be the greatest thing. For even if they dwelt in it, nevertheless by the sentence of God they had then been cast out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":79,"ref":"p79","source":"Μεγάλως αὐτοὺς ἔβλαπτεν αὕτη ἡ ὑπόληψις· καθάπερ γὰρ ὁ Χριστὸς λέγει αὐτοῖς, μᾶλλον δὲ ὁ Ἰωάννης· Μὴ δόξητε λέγειν, Πατέρα ἔχομεν τὸν Ἀβραάμ· οὕτω δὴ καὶ ἐνταῦθα, Μὴ εἴπῃς· Ναὸς Κυρίου ἐστίν. Εἰ μὲν γὰρ οἴκου χρείαν εἶχεν αὐτὸς, εἰκότως ταῦτα νομίζετε, ὅτι οὐκ ἂν κατέστρεψα τὸν οἶκον. Εἰ δὲ οὐδεὶς ἐμοὶ τόπος, ἀλλ' ἀχώρητός εἰμι πᾶσιν· εἰ δὲ Ὁ οὐρανός μοι θρόνος, ἡ δὲ γῆ ὑποπόδιον τῶν ποδῶν μου· μᾶλλον δὲ οὐδὲ ταῦτα οὕτως ἔχει· τῇ γὰρ χειρί μου ἐστερέωσα τὸν οὐρανόν· ποῖον οἶκον οἰκοδομήσετέ μοι; Μὴ πεποίθατε ἐπὶ λόγοις ψευδέσιν. Ὅτι ἐὰν μὴ διορθοῦντες διορθώσητε. Οἷς μάτην ἀργυροκόπος ἀργυροκοπεῖ, λέγεις καὶ πάλιν, Ἐὰν διορθώσητε; ἀλλ' ἔθος τοῖς ὀργιζομένοις τοῦτο λέγειν, Οὗτος ὁ παῖς ἐλπίδας οὐκ ἔχει· ἀδύνατον τοῦτον εὐχρηστῆσαι· ὅμως πείθομεν αὐτὸν τοῦτον εὐχρηστῆσαι, καὶ πάντα ποιοῦμεν, καὶ παραινοῦμεν αὐτῷ. Τὸ μὲν γάρ ἐστι τοῦ θυμοῦ, καὶ τῆς ὀργῆς, τὸ δὲ τῆς κηδεμονίας, καὶ τῆς παραινέσεως. Ὥστε μηδὲν ἀπ' ἐκείνων βλαβεὶς, μὴ νομίσῃς φυσικὴν εἶναι τὴν κακίαν. Ἵνα γὰρ μὴ τοῦτο λέγῃς ἐπάγει, Ἐὰν διορθώσητε τὰς ὁδούς. Καὶ ποιοῦντες ποιήσητε κρίσιν ἀναμέσον ἀνδρὸς, καὶ ἀναμέσον τοῦ πλησίου αὐτοῦ. Τουτέστι, μὴ ἀδικίᾳ κρίνειν. Τί λέγει; μὴ γὰρ ἀλλογενεῖς εἰσιν οἱ πρὸς ἀλλήλους διαλεγόμενοι; μὴ γὰρ ἑτέρου γένους; πλησίον ἐστίν; ἀδικεῖς σαυτόν· τούτου προΐστασαι, ἵνα τὸν ἀδελφὸν ἀδικήσῃς, ἵνα τὸ μέλος διαφθείρῃς; εἰ καὶ μηδὲν ἕτερον, σὲ παρακαλείτω, ὅτι ἀδελφὸς μετὰ ἀδελφοῦ δικάζεται. Καὶ προσήλυτον, καὶ ὀρφανὸν, καὶ χήραν μὴ καταδυναστεύσητε.","english":"This very supposition greatly harmed them. For just as Christ says to them—or rather John—\"Do not presume to say, 'We have Abraham as our father,'\" so too here: \"Do not say, 'This is the temple of the Lord.'\" For if he himself had need of a house, you would reasonably think this, that I would not have destroyed the house. But if no place contains me, but I am uncontainable by all; and if \"Heaven is my throne, and the earth is a footstool for my feet\"—or rather, not even these things are as you suppose, for \"with my hand I established the heaven\"—what house will you build for me? \"Do not trust in deceptive words. For unless you thoroughly amend.\" Those things on which the silversmith labors in vain—you say again, \"If you amend\"? But it is the custom of those who are angry to say this: \"This child has no hope; it is impossible for him to be made useful.\" Nevertheless we persuade him to become useful, and we do everything, and we exhort him. For the one belongs to anger and wrath, the other to solicitude and exhortation. So then, having been harmed in nothing by those things, do not suppose that the evil is natural. For lest you say this, he adds, \"If you amend your ways.\" \"And doing, do judgment between a man and between his neighbor.\" That is, do not judge with injustice. What does he say? For are those who dispute with one another of another race? Are they not of another kind? Is he your neighbor? You wrong yourself; you preside over him in order to wrong your brother, in order to destroy a member? Even if nothing else, let this persuade you—that a brother goes to law with a brother. \"And do not oppress the proselyte, and the orphan, and the widow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":80,"ref":"p80","source":"Ἆρα γὰρ ἐπιταγμάτων εἰς ταῦτα χρεία ἦν; ἆρα γὰρ ἡ φύσις οὐκ ἀρκεῖ παιδεῦσαι τοῦτο; Οὐχ ὁρᾶτε τὰ ὀνόματα ἐλεεινά; Τίς οὕτω προπετεύεται ὡς πρὸς ξένον ὠμὸς εἶναι; τίς οὕτω λίθινος ὡς τὴν γυναῖκα τὴν ἔρημον ἀνδρὸς μὴ ἐλεεῖν; τίς οὕτως ἀπάνθρωπος ὡς τὸν ἀπεστερημένον πατρὸς μὴ οἰκτείρειν; Οὐ γὰρ λέγω, Ἐλέησον, φησί· ἀλλὰ μὴ καταδυναστεύσῃς. Μὴ γὰρ οὐκ ἠδυνάμην κωλῦσαι· ἀλλὰ\n\nπροέθηκα αὐτὴν γυμνάσιον ἐσομένην σοι ἄλλ. ἐσόμενόν σοι φιλανθρωπίας. Καὶ ὀπίσω θεῶν ἑτέρων μὴ πορεύησθε εἰς κακόν. Καίτοι γε ἀεὶ τὸ σύνηθες φίλον· ὥστε καὶ ἂν μὴ ὡς Θεὸν θεραπεύσῃς, ὡς συνήθη τίμησον. Ὁρᾷς καὶ ἐνταῦθα πολλὴν τὴν εὐκολίαν οὖσαν; Καὶ οὐ τοῦτο μόνον ἱκανὸν αὐτοὺς ἀποτρέψαι, τό τε ἕνα ἀφεῖναι, καὶ συνήθη, τοῖς δὲ ξένοις καὶ ἀλλοτρίοις ἑαυτὸν ἐκδοῦναι· ἀλλὰ καὶ τὸ παρὰ πόδας ἀκολουθεῖν τὴν τιμωρίαν. Διατί γὰρ ἐνταῦθα τέθεικε τὸ, Κακῶς εἶναι ὑμῖν; Ἵνα μή τις νομίσῃ τὸ ἑαυτοῦ σκοποῦντα ἀπάγειν αὐτοὺς τῆς πλάνης δι' ὑμᾶς οὐ βούλομαι ταῦτα ποιεῖν ὑμᾶς. Καὶ κατοικιῶ ὑμᾶς ἐν τῷ τόπῳ. Ἄρα οὐ τείχους ἐστὶν, οὐδὲ στρατιωτῶν, οὐδὲ ὅπλων τὸ κατοικίζειν ἀνθρώπους, ἀλλὰ τῆς τοῦ Θεοῦ βοηθείας. Ἐν τῇ γῇ ἣν ἔδωκα τοῖς πατράσιν ὑμῶν. Τίνος ἕνεκεν τοὺς πατέρας εἰς μέσον ἤγαγεν; εἰώθασι πάντες ἄνθρωποι τῶν πατρῴων ἀντέχεσθαι μάλιστα, ὥστε καὶ τοῦτο πολυφίλητον ἐποίει τὴν γῆν· τοῦτο δὲ μεγίστη κατηγορία τῶν Ἰουδαίων, εἰ τὴν μὲν γῆν ὡς πατρίδα οὖσαν ἐφίλουν, τὸν δὲ Θεὸν ὄντα πατρῷον ἀπέφευγον. Εἰ δὲ ὑμεῖς πεποίθατε ἐπὶ λόγοις ψευδέσιν, ὅθεν οὐκ ὠφεληθήσεσθε. Ὅρα πάντων τῶν κακῶν αἴτιον, τὸ θαῤῥεῖν ἑαυτῷ.","english":"Was there any need of commandments for these things? Does not nature itself suffice to teach this? Do you not see the names are pitiable? Who is so reckless as to be cruel to a stranger? Who is so stone-hearted as not to pity a woman destitute of a man? Who is so inhuman as not to have compassion on one deprived of a father? For he does not say, \"Have mercy,\" but \"Do not oppress.\" Was I not able to prevent it? But I set her before you to be a training-ground for you—to be a training-ground for your love of humanity. And do not go after other gods to your harm. And yet the customary is always dear; so that even if you do not worship him as God, honor him as one accustomed. Do you see that here too there is great leniency? And not only is this sufficient to turn them away—the fact of forsaking one who is familiar, and giving oneself over to strangers and aliens—but also the punishment that follows close at hand. For why has he placed here the words, \"that it be evil for you\"? So that no one might think that, aiming at his own purpose, I do not wish to do these things to you in order to lead them away from their error. And I will settle you in the place. Is it not, then, the work of a wall, nor of soldiers, nor of weapons, to settle people, but of the help of God? In the land which I gave to your fathers. For what reason did he bring the fathers into the middle? All people are accustomed to cling most of all to ancestral things, so that this too made the land greatly beloved; and this is the greatest accusation against the Jews, that they loved the land as being their fatherland, but fled from God who was ancestral. But if you have trusted in lying words, from which you will not be benefited. Observe the cause of all evils: trusting in oneself.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":81,"ref":"p81","source":"Ἐπικατάρατος γὰρ ἄνθρωπος, ὃς πέποιθεν ἄνθρωπον. Οὐδὲν γὰρ οὕτως ἀπάγει τοῦ Θεοῦ, ὡς τὸ μὴ πάντα ἀνατιθέναι αὐτῷ. Διὰ τοῦτο τὸν ἄνθρωπον δυνάμενον ἐν πολλοῖς καταστῆσαι ἀνενδεᾶ, συνεχῶς αὐτὸν ἀναρτᾷ πρὸς τὸν οὐρανὸν, καθάπερ τινὰ ἀνάγκην, τὴν συνεχῆ χρείαν ἐπιτιθεὶς τοῦ ἀναμιμνήσκεσθαι τοῦ Δεσπότου. Ὁ γεωργὸς, ὁ πλωτὴρ ὑπομνήματα ἔχουσι συνεχῆ διὰ τὴν τέχνην· ἕκαστος καὶ μὴ βουλόμενος εἰς οὐρανὸν παιδευόμενος ἀναβλέπει. Καὶ ἤλθετε, καὶ ἔστητε ἐνώπιον ἐμοῦ. Πολλὴ ἡ ἀναισχυντία, μετὰ τὸ πρᾶξαι παραστῆναι τῷ δικαστῇ τῷ ταῦτα πάντα εἰδότι· ἐπιβῆναι τοῦ ναοῦ αὐτοῦ παρὰ τὸν τόπον τὸν ἱερόν. Τουτέστι συνθήκας ἔθεσθε πρὸς ἐμέ. Πανταχοῦ γὰρ αὐτοὺς ἀπὸ τῶν οἰκείων ὑποσχέσεων κρίνειν εἴωθε. Μὴ σπήλαιον λῃστῶν; Τίνος ἕνεκεν ταῦτά φησιν; Οὐκ εἰς προσευχὴν παρεσκεύασται, μὴ πρὸς ἁρπαγὰς, μὴ πρὸς μοιχείας, μὴ πρὸς ἀκαθαρσίας; ὥσπερ γὰρ ὁ Χριστός φησιν, Ὁ οἶκός μου, οἶκος προσευχῆς κληθήσεται, ὑμεῖς δὲ αὐτὸν ἐποιήσατε σπήλαιον λῃστῶν· οὕτω καὶ ἐνταῦθα, ὅτι ἐπιόρκουν, καὶ ἐπὶ ἁρπαγμῷ συνθήκας ἐποιοῦντο. *Μὴ οἴεσθέ με κοινωνεῖν ὑμῖν τῶν κακῶν, καὶ συμπράττειν ὑμῖν ταῖς ἀδικίαις, οὐκ ἐλέγχοντα τὰ κακά· τουτέστι, Μὴ ὡς λῄσταρχόν με νομίζετε; *Καὶ ἰδοὺ ἐγὼ καὶ ἑώρακα, λέγει Κύριος. Τουτέστιν, Οὐ λανθάνει με ἡ περὶ τὰ εἴδωλα ὑμῶν θεραπεία. Λῃστὰς δὲ αὐτοὺς ἐκάλεσε, διὰ τὸ πλεονεκτικόν. *Ὅτι πορεύθητε εἰς τὸν τόπον Σιλὼμ, οὗ κατεσκήνωσα τὸ ὄνομά μου ἐκεῖ ἔμπροσθεν. Ὡς γὰρ ἐκείνου οὐκ ἐφεισάμην, οὕτως οὐδὲ τοῦ ναοῦ.","english":"For cursed is the man who has trusted in man. For nothing so leads away from God as not to refer all things to him. Therefore, since man could be set free from want in many respects, he continually suspends him toward heaven, imposing, as it were, a kind of necessity of continual need to remember the Master. The farmer, the sailor have continual reminders because of their craft; each one, even against his will, is trained to look up to heaven. And you came and stood before me. Great is the shamelessness, after doing these things to stand before the judge who knows all these things, to set foot in his temple, in the holy place. That is, you made covenants with me. For everywhere he is accustomed to judge them from their own promises. Was it not a cave of robbers? For what reason does he say these things? Is it not prepared for prayer, not for plunder, not for adultery, not for uncleanness? For just as Christ says, My house shall be called a house of prayer, but you have made it a cave of robbers; so also here, because they were forsworn, and made covenants for plunder. Do not think that I share in your evils, and cooperate with you in your injustices, not reproving the evils; that is, Do you not think of me as a chief of robbers? And behold, I myself have seen, says the Lord. That is, the worship of your idols does not escape me. But he called them robbers because of their greed. For you went to the place Shiloh, where I caused my name to dwell there formerly. For just as I did not spare that place, so neither will I spare the temple.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":82,"ref":"p82","source":"Καίτοιγε ἀρχαιότερος ἐκεῖνός ἐστιν, ἀλλ' οὐδὲν ἀπώναντο τοῦ τόπου, ἀνάξιοι τοῦ Θεοῦ φανέντες. Καὶ νῦν ἀνθ' ὧν ἐποιήσατε πάντα τὰ ἔργα ταῦτα. Πολλὴν λέγει τὴν κακίαν. Οὔτε κατ' αὐτὸν τὸν ἐν Σιλὼμ ἴσ. οὔτε γὰρ τὰ κατὰ τὸν ἐν Σιλ. τόπον, οὔτε τὸ διδάσκειν αὐτοὺς ὠφελήσει τι, φησίν. Ὅρα γὰρ αὐτοὺς μετὰ πόσης σπουδῆς ἀπήγαγε τῆς κακίας. Καὶ σὺ μὴ προσεύχου περὶ τοῦ λαοῦ τούτου. Τοῦτο λέγει, οὐχ ἵνα ἀποστῇ προσευχόμενος, ἀλλ' ἵνα ἐκείνους φοβήσῃ. Ὥσπερ γὰρ ὅταν λέγῃ πρὸς Μωυσῆν, Ἄφες με, ἵνα αὐτὸν μὴ ἀφῇ· οὕτω καὶ πρὸς τοῦτον· Μὴ προσεύχου· ἵνα ἀκούσαντες ἐκεῖνοι καταπλαγῶσι, καὶ μὴ ἐν ἑτέρῳ τὰς ἐλπίδας ἔχωσιν. Εἰ γὰρ μὴ τοῦτο ἐβούλετο, οὐκ ἂν καὶ τὰς αἰτίας ἐτίθει, μόνον οὐχὶ ἀπολογούμενος αὐτοῖς. *Καὶ μὴ ἀξιοῦ τοῦ ἐλεηθῆναι αὐτούς. Ἔπαθέ τι ὁ προφήτης ἀκούσας τοῦ ναοῦ τὴν ἅλωσιν. Εἶτα πείθων αὐτοὺς ὁ Θεὸς ἐπάγει· Ἢ οὐχὶ ὁρᾷς τί αὐτοὶ ποιοῦσι ἐν ταῖς πόλεσιν Ἰούδα; Τίνος ἕνεκεν οὐκ ἀκούεις, εἰπέ; Ὀργιζομένου ἦν, μηδὲ τὰς αἰτίας εἰπεῖν, βουλομένου δὲ ἰάσασθαι καὶ θεραπεῦσαι, θεῖναι τὴν πρόφασιν, ἵνα αὐτὴν ἀνελεῖν σπουδάσωσιν. Ἢ οὐχ ὁρᾷς, τί αὐτοὶ ποιοῦσιν;","english":"And yet that one was older, but they derived no benefit from the place, having appeared unworthy of God. And now, because you have done all these works. He speaks of their great wickedness. Neither will the things concerning the one in Shiloh, nor the place in Shiloh, nor their teaching benefit them at all, he says. For observe with what great zeal he led them away from wickedness. And do not you pray for this people. He says this, not that he should cease praying, but that he might frighten them. For just as when he says to Moses, Let me alone, that he might not let him alone; so also to this one: Do not pray; so that when they hear it, they may be struck with amazement, and may not place their hopes in another. For if he did not wish this, he would not also have set forth the reasons, almost as if defending them. And do not deem them worthy to be pitied. The prophet suffered something when he heard of the capture of the temple. Then God, persuading them, adds: Or do you not see what they themselves are doing in the cities of Judah? For what reason do you not hear, tell me? It was the part of one who was angry not even to state the reasons, but of one who wished to heal and cure, to set forth the pretext, so that they might hasten to remove it. Or do you not see what they themselves are doing?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":83,"ref":"p83","source":"ἐπειδὴ ἐγγὺς, καὶ οὐκ εἰς μακρὰν τὴν ἀσέβειαν εἰργάζοντο. Οἱ υἱοὶ αὐτῶν συλλέγουσι ξύλα, τοῦ ποιῆσαι χαυῶνας. Ὁρᾷς σπουδήν· ὁρᾷς μετὰ προθυμίας τὴν ἀσέβειαν γιγνομένην; Τί ἐστι, χαυῶνας; Πόπανα ἄλλ. πέμματα, φησὶν, ἄρτους. Ἔδειξε πάντας περὶ τὸ κακὸν ῥέποντας. Τὸ δὲ, Τρίβουσι στέαρ, φύρουσιν, ἔχει ὁ Ἑβραῖος τόδε· Τοῦ ποιῆσαι χαβῶνας, τουτέστιν, ἄρτους μεγάλους. Τὸ γὰρ χαβῶνας ἐστὶ λέξις Ἑβραϊκή· σημαίνει δὲ τὸ ἀπὸ μέτρον ἑνὸς τοῦ λεγομένου μοδίου γιγνόμενον ἄρτον. Στρατιὰν δὲ οὐρανοῦ λέγει, τὸν ζωδιακὸν κύκλον. Καὶ ἔσπεισαν σπονδὰς θεοῖς ἀλλοτρίοις. Οὐδὲ ἡ πενία κωλύει τὴν θυσίαν. Καὶ αἱ γυναῖκες αὐτῶν τρίβουσι σταῖς. Οὐκ ἔχουσι πρόβατα· καὶ ὅμως ἀπὸ τῶν ἐνόντων ἀσεβοῦσι. Τῇ στρατιᾷ τοῦ οὐρανοῦ. Τοὺς ἀστέρας ἐνταῦθά φησι· στρατιὰν δὲ οὐρανοῦ τίνος ἕνεκέν φησι; Δεικνὺς ὅτι οὐκ ἐν αὐτοῖς τὸ τῆς δεσποτείας ἀξίωμα, ἀλλ' ἕτερός ἐστιν ὁ βασιλεύς. Τί οὖν ὅταν λέγῃ τῇ βασιλίσσῃ τοῦ οὐρανοῦ; Αὐτόθι κατὰ τὴν ὑπόνοιαν λέγει τὴν ἐκείνων· ἐκείνων γάρ ἐστιν ἡ λαλιά. Μὴ ἐμὲ αὐτοὶ παροργίζουσι; λέγει Κύριος. Οὐχὶ ἑαυτούς; Μὴ γὰρ ἐγὼ πάσχω δεινόν τι; ναὶ τοῦτο, φησὶν ἴσ. ἀλλ' αὐτοὶ, φησὶν, ἵνα ἑαυτοὺς καταισχύνω ἴσ. καταισχύνωσι· ὁ γὰρ ὑβρίζων ἐστὶν ὁ παθὼν, καὶ ὅταν μηδὲν ὁ ὑβριζόμενος πάσχῃ δεινὸν, ἀποστήσεται τῆς ὕβρεως, ὡς οὐδὲν πλέον παραινῶν ἴσ. περαίνων. Διὰ τοῦτο τάδε λέγει Κύριος. Πανταχοῦ τὸ, Λέγει Κύριος, ἵνα ἀξιόπιστον ποιήσῃ τὸν λόγον· ἵνα μὴ πάλιν τὸ ἀόργητον εἰς ῥᾳθυμίαν αὐτοὺς ἐμβάλῃ. Ἰδοὺ ὀργὴ καὶ θυμός μου χεῖται. Τίνος οὖν ἕνεκεν ἐπὶ ταῦτα; εἰπέ μοι.","english":"Since they were near, and were practicing impiety not after a long time. Their sons gather wood, to make chaunōn. Do you see the zeal? Do you see the impiety being done with eagerness? What is chaunōn? Cakes; others say pastries, breads. He showed that all were inclined to evil. But the phrase, They knead fat, they mix, the Hebrew has this: To make chabōn, that is, large loaves. For chabōn is a Hebrew word; it signifies the loaf made from one measure of what is called a modius. And he calls the host of heaven the zodiacal circle. And they poured out libations to foreign gods. Not even poverty hinders the sacrifice. And their women knead dough. They do not have sheep; and yet from what they have they act impiously. To the host of heaven. He means the stars here; but why does he say host of heaven? Showing that the dignity of lordship is not in them, but another is the king. Why then, when he says to the queen of heaven? There he speaks according to their supposition; for theirs is the talk. Do they provoke me to anger? says the Lord. Is it not themselves? For do I suffer any terrible thing? Yes, this, he says. But they, he says, so that they might shame themselves; for the one who insults is the one who suffers, and when the one insulted suffers no terrible thing, he will desist from the insult, as accomplishing nothing more. Therefore thus says the Lord. Everywhere, Says the Lord, so that he may make the word trustworthy; so that again his freedom from anger may not cast them into negligence. Behold, my wrath and fury is poured out. For what reason, then, upon these things? Tell me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":84,"ref":"p84","source":"Πρῶτον μὲν ἐπειδὴ ταῦτα ἄχρηστα ἤμελλε γίνεσθαι· δεύτερον ἵνα τὴν ἐπιτεταμένην δείξῃ τῆς ὀργῆς ὁρμήν. Εἰ γὰρ καὶ ἄνθρωπος ἀναιρεῖται καὶ ναὸς καθαιρεῖται, σχολῇ γ' ἂν ἤμελλε φείδεσθαι τῶν ἀλόγων. Ὅτι οὐκ ἐλάλησα, καὶ οὐκ ἐνετειλάμην αὐτοῖς. Ὅσα μὴ κατὰ τὸν προηγούμενον λόγον ἐπιτάττει, οὐδὲ αὐτοῦ φησιν εἶναι συμβουλήν· καὶ ὥσπερ ὅταν λέγῃ· Μὴ θελήσω τὸν θάνατον τοῦ ἁμαρτωλοῦ, ὡς τὸ ἐπιστρέψαι καὶ ζῇν αὐτόν; Καίτοιγε ἑκόντος αὐτοῦ κολάζεται. Καὶ οὐκ ἤκουσάν μου. Μέγας οὗτος ὁ μισθὸς, Καὶ οὐκ ἤκουσάν μου. Καὶ ἐρεῖς αὐτοῖς τὸν λόγον τοῦτον, καὶ οὐ μὴ ἀκούσωσιν. Τουτέστιν, οὐκ ἐπιστραφήσονται. Κεῖρε τὴν κεφαλήν σου, καὶ ἀνάλαβε. Πρὸς τὸν προφήτην τοῦτο λέγεται, ὃ πένθους σύμβολον ἦν. Ἐπειδὴ γὰρ ἀναισθήτως πρὸς τὰ οἰκεῖα διέκειντο κακὰ, κελεύει θρηνεῖν αὐτὸν, καὶ πενθεῖν· ταῦτα καὶ ἐπὶ τῶν μαινομένων ποιοῦμεν συμπάσχοντες ἐκείνοις μόνον. Καὶ ἀνάλαβε ἐπὶ χειλέων θρῆνον. Καλῶς φησι, μὴ κατὰ διάνοιαν· τοῦτο γὰρ εἶχε, καὶ ἔστενεν. Ἀλλὰ δημοσίευσον, φησίν. Καὶ ἀπώσατο τὴν γενεὰν τὴν ποιοῦσαν ταῦτα, ὅτι. Οὐχὶ πάντας ἁπλῶς, ἀλλὰ τὴν ποιοῦσαν ταύτην. Ὄντως γὰρ, ὄντως θρήνων ἀξία αὕτη καὶ ὀδυρμῶν, ὅταν τις ἀδόκιμος παρὰ τῷ Θεῷ φαίνηται. Ποῦ γὰρ ἔσται δόκιμος λοιπόν; Ὅτι ἐποίησαν ἐναντίον ἐμοῦ. Οὐχὶ κρυπτόμενοι, οὐδὲ λανθάνοντες· καὶ πῶς τὸν ἀκοίμητον ὀφθαλμὸν κρύψαι δύναιντο; Τί οὖν αἰνίττεται τὸ, Ἐνώπιόν μου; Ἐν τῷ ναῷ μου. Ἔταξαν τὰ βδελύγματα αὐτῶν ἐν τῷ οἴκῳ οὗ ἐπεκλήθη τὸ ὄνομά μου, τοῦ μιᾶναι αὐτόν. Εἶδες μανίαν; Εἶδες παραπληξίαν;","english":"First, because these things were about to become useless; second, so that he might show the vehement impulse of his anger. For if even a man is destroyed and a temple is torn down, he would scarcely spare irrational creatures. \"Because I did not speak, and I did not command them.\" Whatever he does not command according to the preceding word, he says is not even his own counsel; and just as when he says, \"Do I will the death of the sinner, but rather that he turn and live?\" And yet it is by his will that he is punished. \"And they did not hear me.\" This is a great reward, \"And they did not hear me.\" \"And you shall speak this word to them, and they will certainly not hear.\" That is, they will not turn back. \"Shear your head, and take up.\" This is said to the prophet, which was a symbol of mourning. For since they were insensible to their own evils, he commands him to lament and mourn; this we do also in the case of the insane, sympathizing with them only. \"And take up a lamentation on your lips.\" Well he says, not in your mind; for this he had, and he groaned. But publish it, he says. \"And he rejected the generation that does these things, because.\" Not all simply, but the one that does this. For truly, truly this is worthy of lamentations and wailings, when someone is shown to be reprobate before God. For where will he be approved thereafter? \"Because they did these things before me.\" Not hiding, nor escaping notice; and how could they hide from the unsleeping eye? What then does \"before me\" hint at? In my temple. \"They set their abominations in the house where my name was called, to defile it.\" Did you see the madness? Did you see the derangement?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":85,"ref":"p85","source":"οὐδὲ λανθανόντως, ἀλλὰ πεπαῤῥησιασμένως ἅπαντα ἐποίουν ἐμπαροινοῦντες εἰς τὴν τοῦ Θεοῦ δόξαν, ὥσπερ ἂν εἴ τις τύραννον εἰς τὰ βασίλεια εἰσαγάγοι, τὸν βασιλέα ἀπελάσας. Πῶς οὖν φατε, Ναὸς Κυρίου, ναὸς Κυρίου ἐστί; Πῶς ὑμῶν προστήσεται ὁ ἠδικημένος; Πῶς ὑμᾶς ὁ ὑβρισμένος σώσει; Κατήγορος ὑμῶν ἔσται πικρός. Καὶ καλέσεις αὐτοὺς, καὶ οὐ μὴ ἀποκριθῶσί σοι. Καλέσεις, τουτέστι, προτρέψεις αὐτοὺς εἰς μεταμέλειαν, καὶ οὐδὲν ὄφελος ἐκ τῶν λόγων ἔξουσιν. Καὶ ᾠκοδόμησαν τὸν βωμὸν τοῦ Ταφέθ. Τουτέστι τὸν βωμὸν τοῦ Πλούτωνος· ὡς ἀεὶ τῷ θανάτῳ ἐπενδόντες, ὥστε ἐπὶ πολὺ ζῇν. Βωμὸν Ταφὲθ ἐπ' εἰδωλείῳ τινὶ, ἐν φάραγγι υἱοῦ Ἐννὸμ, τὸν ἐλαιῶνά φησι. Ὅρα καὶ τοὺς τόπους, οὐ τὰς ἐρήμους ἄλλ. ἐρημίας\n\nπεριήρχοντο, ἀλλ' ἐν αὐτῇ τῇ χώρᾳ τῇ ἡδίστῃ, τῇ πλησίον τῆς πόλεως. Τοῦ κατακαίειν τοὺς υἱοὺς αὐτῶν· ὃ οὐκ ἐνετειλάμην αὐτοῖς, καὶ οὐ, κ. τ. λ. Ἵνα γὰρ μήτις λέγῃ, ὅτι Σοὶ ταῦτα... ἔδωκα τὰς θυσίας, ὥσπερ τὴν ἄλλην. Καὶ ὅτι Αἷμα ἀθῶον οὐκ ἐνετειλάμην αὐτοῖς, οὐδὲ αἴνιγμα ἔδωκα· οὐδὲ ἐβουλόμην, οὐδὲ θύειν ἁπλῶς· ἀλλ' αὐτοὶ κατέκαυσαν. Ἔστω ὁ φόβος οὐ κατέσχεν ὑμᾶς τοῦ Θεοῦ, ὁ τῆς φύσεως οὐκ ἐκώλυσε νόμος, οὕτως ἐξεβακχεύθησαν. Ἔνθα μὲν τοὺς δαίμονας τιμηθῆναι ἔδει, καὶ τὴν φύσιν ἠγνόουν αὐτήν· ἔνθα δὲ τὸν Θεὸν θεραπευθῆναι, καὶ προβάτων ἐφείδοντο. Τίνα οὐκ ἂν ἀνιάσῃ τοῦτο τὸ θέαμα; Ἰδοὺ ἡμῖν καὶ ἀκούουσι φρικτὸν εἶναι δοκεῖ· ἔτι οὖν θαυμάζομεν, εἰπέ μοι, τίνος ἕνεκεν ἡ πόρθησις; τίνος ἕνεκεν ἡ αἰχμαλωσία; Τοὺς οὕτω ζῶντας ζῇν ἔτι καλὸν ἦν; Διὰ τοῦτο ἡμέραι ἔρχονται, λέγει Κύριος, καὶ οὐκ ἐροῦσιν ἔτι·","english":"They were doing all this not secretly but with boldness, running riot against the glory of God, as if someone were to bring a tyrant into the palace after driving out the king. How then do you say, \"The temple of the Lord, the temple of the Lord it is\"? How will the one who has been wronged stand before you? How will the one who has been insulted save you? He will be a bitter accuser against you. And you shall call them, and they will not answer you. You shall call them, that is, you shall urge them to repentance, and they will have no benefit from your words. And they built the altar of Topheth. That is, the altar of Pluto; as always devoting themselves to death, so as to live long. The altar of Topheth, at some idol in the valley of the son of Hinnom, he calls the olive grove. Observe also the places—not the deserts, but other desolate places—they went about, but in that very land, the most pleasant, near the city. To burn their sons—which I did not command them, and so on. For lest anyone say, \"It was to you that I gave these sacrifices,\" as the other. And that \"I did not command them innocent blood, nor did I give a riddle; nor did I wish it, nor simply to sacrifice; but they themselves burned them.\" Let the fear of God which did not restrain you, the law of nature which did not prevent it—thus they were driven to Bacchic frenzy. Where demons were to be honored, they did not even know nature itself; but where God was to be worshiped, they spared sheep. Who would not be grieved by this sight? Behold, even to us who hear it, it seems dreadful; then do we still wonder, tell me, for whose sake was the destruction? For whose sake the captivity? Was it still good for those who lived thus to live? Therefore the days are coming, says the Lord, and they shall no longer say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":86,"ref":"p86","source":"Βωμὸς τοῦ Ταφέθ. Βούλεσθε, φησὶ, σφάζειν; ἐγὼ ποιήσω νόμῳ πολέμου τοῦτο. Βέλτιον οὕτως ἀναιρεῖσθαι τοὺς υἱοὺς, ἢ χερσὶ πατρικαῖς. Καὶ θάψουσιν ἐν τῷ Ταφὲθ, διὰ τὸ μὴ ὑπάρχειν τόπον. Ὅπου γὰρ πρότερον, φησὶν, οὔτε νεκρὸν πλησιάζειν παρεσκεύαζον, ὡς ἱερὸν ἔχοντες τόπον, ἐνταῦθα τῶν νεκρῶν σωρευθήσεται τὸ πλῆθος. Ταῦτα δέ φησιν, ὡς αὐτόθι τοῦ βαρβάρου πολλὴν σφαγὴν ἐργασαμένου. Ἐπάγει γοῦν· Καὶ ἔσονται οἱ νεκροὶ τοῦ λαοῦ τούτου εἰς βρῶσιν τοῖς πετεινοῖς τοῦ οὐρανοῦ. Ὡς οὐδὲ ταφῆς ἀξιωθησομένων· ὃ χείρονα τὴν συμφορὰν ἐδείκνυεν.\n\nΚΕΦΑΛ. Ηʹ.\n\nΚαὶ ψύξουσι αὐτὰ πρὸς τὸν ἥλιον, καὶ πρὸς τὴν σελήνην, καὶ πρὸς πάντας τοὺς ἀστέρας. Τουτέστιν ὑπ' ὄψεσι τούτων. Οὐ γὰρ μόνον οὐδεμίαν τοῖς ἀποθανοῦσι παρέξουσι τιμὴν οἱ πολέμιοι, ἀλλὰ καὶ τῶν ἤδη τεθνηκότων, καὶ τιμῆς ἀξιωθέντων, καὶ τούτων ἀνορύξουσι τὰ ὀστᾶ· ὡς ἂν γνοῖεν, ὡς οὐδὲν ὄφελός ἐστιν ἡ τῶν ξοάνων τούτων θεραπεία. Ψύξουσιν αὐτὰ πρὸς τὸν ἥλιον, καὶ τὴν σελήνην, καὶ τοὺς ἀστέρας, ἃ ἠγαπήκατε, φησίν. Ὥσπερ ἐπεμβαίνων αὐτοῖς, οὕτω διαλέγεται. Ὅτι οὐ φείσονται, οὐκ ἐλεήσουσι τὰ πολλῆς ἀπολαύσαντα θεραπείας, οὔτε τὸν ἄλλ. τὴν τῶν ἀγαπησάντων δυνήσονται ἴσ. θεραπείας παρὰ τῶν ἀγαπ. οὔτε δυνήσονται κωλῦσαι· ἀλλὰ τῶν οὕτω θεραπευσάντων παρορῶσι τὰ ὀστᾶ καθυβριζόμενα, καὶ οὐκ ἀμυνοῦσιν ἄλλ. ἀμύνουσιν αὐτοῖς. Καὶ οὐ ταφήσονται. Οὐ γὰρ ὁ τυχὼν λόγος ἦν τοῖς παλαιοῖς τῆς ταφῆς. Ὅτι τάδε λέγει Κύριος· Μὴ ὁ πίπτων οὐκ ἀνίσταται;","english":"The altar of Topheth. Do you wish, he says, to slaughter? I will bring this about by the law of war. Better that the sons be destroyed in this way than by their fathers' hands. And they shall bury them in Topheth, because there is no place. For where previously, he says, they did not allow even a corpse to come near, since they held the place to be sacred, there the multitude of the dead shall be heaped up. And he says this because the barbarian wrought a great slaughter in that very place. At any rate he adds: And the dead of this people shall be food for the birds of heaven. As those who will not even be deemed worthy of burial—which showed the calamity to be worse.\n\nCHAPTER 8.\n\nAnd they shall expose them to the sun, and to the moon, and to all the stars. That is, in their sight. For not only will the enemies pay no honor to the dead, but even of those already dead, and deemed worthy of honor, they will dig up the bones—so that they might know that the worship of these idols is of no benefit. They shall expose them to the sun, and the moon, and the stars, which you have loved, he says. As if trampling upon them, so he speaks. Because they shall not spare, they shall not pity those who enjoyed much worship, nor will they be able to prevent the worship of those who loved them from those who loved them; but they overlook the bones of those who were so worshipped being outraged, and they will not defend them. And they shall not be buried. For burial was not a matter of chance among the ancients. Because thus says the Lord: Does not he who falls rise again?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":87,"ref":"p87","source":"Ὅρα ἐραστήν τινα τῆς ἐρωμένης ἀποπηδῶντα, καὶ οἰόμενον, μὴ διαλέγεσθαι, μὴ λόγου μεταδιδόναι, καὶ μετὰ ταῦτα πάλιν καμπτόμενον. Τοιοῦτόν τί ἐστι, παραίνεσιν εἰσάγει καὶ συμβουλήν. Καίτοιγε πολλοὶ τῶν ὑβριζομένων λέγουσιν· Ἄπελθε, εἰπὲ τόδε, ἀλλ' ὡς ἀφ' ἑαυτοῦ· μὴ εἴπῃς, ὅτι παρ' ἐμοῦ, ἵνα μὴ δόξωσιν ὑβρίζεσθαι· ὁ δὲ Θεὸς οὐδὲ τοῦτο, ἀλλ' εἶπεν, ὅτι Ἐγὼ εἶπον. Ὅρα τὸν πόθον· Μὴ ὁ πίπτων οὐκ ἀνίσταται; Ὁρᾷς οὐδαμοῦ φυσικὰ τὰ κακὰ οὐδὲ τὰ καλά· τὰ γὰρ τῆς φύσεως ἀμετάβλητα. Μὴ γὰρ οὐκ ἀπὸ στάσεως πέπτωκας; μὴ γὰρ οὐκ ἐβάδιζες; Οὐκ ἐγκαλῶ, φησὶν, ὅτι ἔπεσας. Ἀλλ' ὅτι μένεις ἐπὶ τῷ πτώματι, τοῦτό με παροξύνει. Ἢ ὁ ἀποστρέφων οὐκ ἐπιστρέφει; Μέμφεται αὐτοὺς, ὡς ἀμεταμέλητα πταίουσιν. Διατί ἀπέστρεψεν; ἀποστροφὴν ἀναιδῆ... Ὅτι ἀπὸ Θεοῦ, ὅτι ἐπὶ τοιούτοις, ὅτι διὰ παντὸς, ὅτι οὐδὲν ἔχουσα ἐγκαλεῖν. Ὄντως γὰρ ἀναιδὴς ἡ ἀπὸ τοῦ Θεοῦ ἀποστροφή. Καὶ κατεκρατήθησαν ἐν τῇ προαιρέσει αὐτῶν. Ὅρα πάλιν τὴν βούλησιν παραλαμβανομένην· οὐδαμοῦ τὰ τῆς ἀνάγκης, οὐδὲ τὸ τῆς εἱμαρμένης. Μὴ γὰρ ἐξ ἀρχῆς ἐτύγχανον τοιοῦτοι ὄντες; *Ἐνωτίσασθε δὴ, καὶ ἀκούσατε. Οὐχ οὕτως λαλοῦσι; Καθ' ὑπόκρισιν ἀναγνωστέον. Ἔστι δὲ ἡ ἔννοια αὕτη, τουτέστι περὶ τούτων καὶ διαλέγονται","english":"Observe a lover leaping away from his beloved, and thinking that he does not converse with her, does not share speech with her, and after these things being bent back again. Something of this sort is what he introduces—an exhortation and counsel. And yet many of those who are being insulted say: Go, tell this, but as from yourself; do not say that it is from me, so that they may not seem to be insulted. But God does not even do this, but said: I said it. Observe the longing: Does not the one who falls rise again? You see that evils and goods are nowhere natural; for the things of nature are unchangeable. For have you not fallen from a standing? For were you not walking? I do not accuse you, he says, because you fell. But that you remain in the fall—this provokes me. Or does the one who turns away not turn back? He censures them as sinning without repentance. Why did she turn away? A shameless turning away... Because it is from God, because it is upon such things, because it is through everything, because she has nothing to accuse. For truly shameless is the turning away from God. And they were prevailed upon in their own choice. Observe again the will being taken up; nowhere are the things of necessity, nor the things of fate. For were they not such from the beginning? Hearken now, and hear. Do they not speak thus? It must be read with a view to hypocrisy. And this is the meaning, that is, they are conversing about these things","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":88,"ref":"p88","source":"τῶν κακῶν. Ἐπάγει γοῦν· Οὐκ ἔστιν ἄνθρωπος ὁ μετανοῶν ἀπὸ τῆς κακίας αὐτοῦ. Οὐ λέγει· Οὐ μετενόησαν, ἀλλ' ὅτι Οὐκ ἔστιν ἄν θρωπος. Ἑτέρα πάλιν ὑπερβολή. Τὸ μὲν μὴ ἀναστῆναι, χαλεπὸν, ἀλλ' οὐχ οὕτως. Τὸ δὲ πάντας κεῖσθαι, τοῦτο πολλῷ χαλεπώτερον. Οὐ μόνον οὐ μεταβάλλεται, ἀλλ' οὐδὲ κατηγορεῖ τῶν ἡμαρτημένων αὐτῷ. Λέγων· Τί ἐποίησα; Ἢ οὕτω νοητέον· Οὐχ οὕτως λαλήσουσι· τουτέστιν ὥστε ἐπιστρέψαι· ἐν ἑκατέρῳ δὲ εὖ στήκει ἡ αὐτὴ ἔννοια. Διέλιπεν ὁ τρέχων ὑπὸ τοῦ δρόμου αὐτοῦ, ὡς ἵππος κάθιδρος ἐν χρεμετισμῷ αὐτοῦ. Παρείκασεν αὐτοὺς ἵππῳ εἰς ὀχείαν ἀποτεταγμένῳ. Ὁ μὲν γὰρ, φησὶ, κάμνει ἐπιβαίνων, καὶ ἵσταται τοῦ ἔργου· οἱ δὲ οὐ διέλιπον τῆς παρανομίας. Ἢ οὕτω νοητέον· ὅτι ὥσπερ ὁ ἵππος ἄρτι εἰς ὀχείαν ἀφεθεὶς μαινόμενος ἐπιβαίνει ταῖς θηλείαις, οὐ δωρεὰν ἑαυτὸν ἀνιεὶς τοῦ πράγματος· οὕτω καὶ οὗτοι τοσαύτην σπουδὴν ἐνεδείξαντο περὶ τὸ κακόν· καὶ ὡς ἐκεῖνος οὐ διαλιμπάνει ἐν ἐκείνῳ τῷ καιρῷ τρέχων, οὕτω καὶ οὗτοι· ἵνα εἴπῃ, Οὐ διέκοψαν τὴν περὶ τὸ κακὸν προθυμίαν. Ἀλλὰ πάντων μὲν ἔστι πέρας, φησὶν, οὗτοι δὲ ἁμαρτάνουσι μόνοι ἀθάνατα, καὶ κόρον οὐκ ἔχουσι τῶν κακῶν· καίτοιγε τῶν κατὰ φύσιν. Οὐ καιρός ἐστι τῶν ἐν ἐπιθυμίᾳ ἴσ. κόρος οὐκ ἔστι καὶ τῶν ἐν ἐπιθ., καμνούσης τῆς φύσεως, καὶ οὐκ ἐθελούσης λοιπὸν ἐργάζεσθαι, ἀλλ' ἀναπαύσασθαι βούλονται ἄλλ. βουλομένης. Ὑμεῖς δὲ οὐχί. Οὐκέτι ἵππων φίλον τὸ τρέχειν, ἀλλὰ ζητοῦσί ποτε καὶ ἀνάπαυσιν, Πάντα μεταβολὴν οἶδεν, ὑμεῖς δὲ οὐχὶ, τὰ κακὰ πράττοντες. *Καὶ ἡ ἀσίδα ἐν τῷ οὐρανῷ ἔγνω τὸν καιρὸν αὐτῆς·","english":"of evils. Then he adds: There is no man who repents of his evil. He does not say, They did not repent, but that There is no man. Another hyperbole again. That one should not rise is grievous, but not so much. But that all should lie down, this is far more grievous. Not only is he not changed, but he does not even accuse himself of what he has sinned, saying: What have I done? Or it must be understood thus: They will not speak thus—that is, so as to turn back; and in either case the same thought stands well. The runner has ceased from his course, as a horse dripping with sweat in his neighing. He compared them to a horse set apart for mating. For the one, he says, grows weary as he mounts, and stops from the work; but these have not ceased from lawlessness. Or it must be understood thus: that just as a horse, having just been released for mating, mounts the females in a frenzy, not giving himself up to the act for nothing; so also these have shown such zeal for evil; and as that one does not cease running in that season, so also these—in order to say, They did not break off their eagerness for evil. But there is an end of all things, he says, yet these alone sin immortally, and have no surfeit of evils—although of natural things. There is a time for those in desire; there is no surfeit even of those in desire, when nature is weary and no longer willing to work, but they wish to rest; but you are not so. No longer is running dear to horses, but they seek rest at some time. All things know change, but you do not, doing evils. And the stork in the heaven knew her season;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":89,"ref":"p89","source":"τρυγὼν, καὶ τέτιξ, καὶ χελιδὼν ἀγροῦ, στρουθία ἐφύλαξαν καιροὺς εἰς ὁδὸν αὐτῶν. Τῇ πρὸς τὰ ἄλογα παραθέσει καθάπτεται αὐτῶν. Ἀσίδαν μὲν λέγει τὸν πελαργόν. Τὸ δὲ Ἑβραϊκὸν τέττιγα οὐκ ἔχει. Ἀντὶ δὲ τοῦ τέττιγα, γέρανον ἔχει. Ἔλαβεν οὖν τὰ μὲν ἐν θέρει, τὰ δὲ ἐν χειμῶνι φαινόμενα. Χελιδὼν δὲ καὶ πελαργὸς ἐν θέρει εἰώθασι δείκνυσθαι, τρυγὼν δὲ καὶ γέρανος ἐν χειμῶνι. Ὃ τοίνυν βούλεται εἰπεῖν τοῦτό ἐστιν ὅτι τὰ μὲν ἄλογα τὴν ἑαυτῶν ὠφέλειαν μεταδιώκει, καὶ τοὺς ἐπιτηδείους τόπους ἄλλοτε ἀλλαχοῦ ἀμείβει. Τινὲς ὄρνιθά φασιν, τινὲς δὲ ἄστρον. Ὁ δὲ λαός μου οὐκ ἔγνω τὰ κρίμα τὰ Κυρίου. Τὸ δὲ ἐπωφελὲς ἑαυτῷ ὁ λαὸς οὐ μετεδίωξε. Τουτέστι τὴν ἐμὴν λατρείαν. Εἶτα μετ' ὀλίγον· *Πῶς ἐρεῖτε, ὅτι Σοφοί ἐσμεν ἡμεῖς, καὶ νόμος Κυρίου ἐστὶ μεθ' ἡμῶν; Τουτέστιν, Οὐ μόνον τῶν ἀλόγων ἑαυτοὺς ὑπερτίθετε, ἀλλὰ καὶ πάντων τῶν ἐθνῶν, διὰ τὴν τοῦ νόμου παιδαγωγίαν. Οἵγε οὐδὲ πρὸς τὰ ἄλογα συγκρίνεσθαι δύνασθε. Ἔνθα γὰρ κενοδοξῆσαι ἔδει, καὶ σοφοὺς ὡμολόγουν εἶναι ἑαυτοὺς, καὶ τοῦ Θεοῦ τὸν νόμον ἔχειν. Ὁρᾷς ὅτι οὐκ ἀρκεῖ ὁμολογία, ἀλλὰ τῆς δι' ἔργων ἐπιδείξεως χρεία· καὶ σοφοὶ οἴκοθεν, καὶ σοφίαν τὴν ἀπὸ τοῦ νόμου ἔχοντες. Εἰς μάτην ἐγενήθη σχοῖνος, ψευδὴς γραμματεῦσιν. Εἰκῆ, φησὶ, κληρονομίαν ἔλαβον, καὶ προεδρίᾳ ἁπλῶς ἐτιμήθησαν· οὔτε ἑαυτοὺς, οὔτε τοὺς ἄλλους ἐσόφισαν· ὄνομα μόνον ἐστὶν ἡ διδασκαλία παρ' αὐτοῖς. Διὰ τοῦτο εἰς μάτην ἐγενήθη σχοῖνος ψευδὴς Γραμματεῦσιν. Σχοῖνον μὲν πολλαχοῦ καλεῖ τῆς γῆς τὴν διαμέτρησιν, ἵνα τὴν γῆν, ἣν κατεκληρονόμησαν μηνύσῃ, ὡς ὅταν λέγῃ·","english":"The turtledove, and the cicada, and the swallow of the field, the sparrows kept the times for their journey. By comparison with irrational creatures he reproaches them. He calls the stork \"asida.\" But the Hebrew does not have \"cicada.\" Instead of \"cicada,\" it has \"crane.\" He has taken some that appear in summer, others in winter. The swallow and the stork are accustomed to appear in summer, the turtledove and the crane in winter. What he wishes to say, then, is this: that irrational creatures pursue their own advantage, and change suitable places, now here, now there. Some say it is a bird, others a star. But my people did not know the judgments of the Lord. The people did not pursue what was advantageous to themselves. That is, my worship. Then after a little: How will you say, We are wise, and the law of the Lord is with us? That is, You set yourselves above not only irrational creatures, but also all the nations, because of the instruction of the law. You who cannot even be compared with irrational creatures. For where they ought to have been free from vainglory, they claimed to be wise themselves, and to have the law of God. Do you see that confession is not enough, but there is need of demonstration through works—both wise from their own resources, and having the wisdom that comes from the law. In vain did the measuring line become a false thing for the scribes. In vain, he says, they received an inheritance, and were honored with precedence without cause; they made neither themselves nor others wise; their teaching is only a name. Therefore in vain did the measuring line become a false thing for the scribes. He often calls the measuring of the land a \"measuring line,\" so as to indicate the land which they inherited, as when he says:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":90,"ref":"p90","source":"Σχοινία ἐπέπεσόν μοι ἐν τοῖς κρατίστοις μου. Βούλεται δὲ εἰπεῖν, ὅτι Εἰς μάταιον ὑμῖν ἐγένετο, καὶ ἡμῖν τοῖς διδάσκουσιν ἡ κληρονομία τῆς γῆς· τουτέστιν, Οὐδὲ ἀπὸ τοῦ ἀπολαύειν τῶν παρ' ἐμοῦ καλῶν ἀμείνους γεγόνατε. Ὁ δὲ Ἑβραῖος οὕτω φησίν· Εἰς μάτην ὑμῖν ἐγένετο ἡ διδασκαλία τοῖς Γραμματεῦσι. Τουτέστιν, Οὐδὲν ὠφελήθητε ἑτέρους διδάσκοντες. Διὰ τοῦτο δώσω τὰς γυναῖκας αὐτῶν ἑτέροις. Ὃ πάντων κτῆμά ἐστι τιμιώτερον. Καὶ τοὺς ἀγροὺς αὐτῶν τοῖς κληρονόμοις. Κληρονόμους τοὺς πολεμίους καλεῖ. Καθάπερ οἱ κληρονομήσαντες ἀσφαλῶς κατέχουσι καὶ βεβαίως, οὕτως καὶ οὗτοι. Τί οὖν ἐκείνοις δίδως; δι' εὐσέβειαν; Οὐδαμῶς, ἀλλὰ πρὸς τούτοις ἴσ. τὴν τούτων κόλασιν καὶ τιμωρίαν· ἐπεὶ καὶ ἐπὶ τῶν\n\nπαίδων τοῦτο ποιοῦμεν πολλάκις, ἐκείνους ἀτιμάσαντες, ἑτέρους ἐν τοῖς ἐκείνων τόποις δείκνυμεν· ἵνα μὴ τῇ στερήσει μόνον τῶν οἰκείων καλῶν, ἀλλὰ καὶ τῇ τῶν ἄλλων ἐπιμελείᾳ δάκνωνται καὶ λυπῶνται. *Καὶ ἰάσαντο τὸ σύντριμμα τῆς θυγατρὸς τοῦ λαοῦ μου ἐπ' ἀτιμίᾳ, λέγοντες· Εἰρήνη, εἰρήνη, ποῦ δὲ εἴη; Τὸ, Ἐπ' ἀτιμίᾳ, τοῦτό ἐστιν, Ἐπὶ ματαιότητι. Ἵναεἴπῃ, ἐπ' οὐδεμιᾷ ὠφελείᾳ, ἐπὶ βλάβῃ μὲν οὖν, καὶ ἱκανὴ ἀτιμία ἀπάγειν τοὺς πειθομένους. *Οὐκ ἔστι σταφυλὴ ἐν ταῖς ἀμπέλοις, καὶ οὐκ ἔστι σῦκα ἐν ταῖς συκαῖς, καὶ τὰ φύλλα κατεῤῥύηκε, καὶ ἔδωκεν αὐτοῖς, καὶ παρῆλθεν αὐτούς. Τὸ παρατεταγμένον τοῦ πολέμου ἔδειξεν. Ἀνωτέρω γὰρ ἔφη· Ἡ φαρέτρα αὐτοῦ, ὡς τάφος ἀνεῳγμένος. Πάντες ἰσχυροὶ, καὶ κατέδονται τὸν θερισμὸν ὑμῶν, καὶ τοὺς ἄρτους ὑμῶν, τὸν καιρὸν τῆς ἐπιστασίας μηνύων.","english":"Snares have fallen upon me in my chiefest places. But he means to say: In vain has the inheritance of the land come to be for you and for us who teach—that is, You have not become better even from enjoying the good things that come from me. But the Hebrew says thus: In vain has the teaching come to be for you who are scribes—that is, You have profited nothing by teaching others. Therefore I will give their wives to others—which is more precious than every possession—and their fields to heirs. He calls the enemies heirs. For just as those who have inherited hold securely and firmly, so also these. What then do you give to them? On account of piety? By no means, but in addition to these things, their punishment and vengeance; since even with children we often do this: having dishonored them, we show others in their places, so that they may be stung and grieved not only by the loss of their own good things, but also by the care shown to others. And they healed the crushing of the daughter of my people for dishonor, saying, Peace, peace—but where might it be? The phrase \"for dishonor\" means \"for vanity,\" so as to say, for no benefit—rather, for harm, and dishonor sufficient to lead away those who are persuaded. There is no grape on the vines, and there are no figs on the fig trees, and the leaves have fallen off, and he gave to them, and he passed them by. He has shown the battle line of war. For above he said: His quiver is as an open tomb; all are mighty, and they shall devour your harvest and your loaves, indicating the time of the visitation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":91,"ref":"p91","source":"Τοῦτο τοίνυν βούλεται εἰπεῖν, ὅτι Τοσοῦτος χρόνος παρῆλθεν, ὥστε καὶ τὴν τοῦ χειμῶνος ἐπιστῆναι ὥραν, καὶ οὐδὲν βέλτιον διετέθημεν. Τὸ γὰρ, Καὶ ἔδωκεν αὐτοῖς, τουτέστι, Τοῖς ἐχθροῖς ὁ Θεὸς παρέσχε τὰ ἡμέτερα ἀγαθά· τὸ δὲ, Καὶ παρῆλθεν αὐτοὺς, τουτέστι, τῶν μὲν ἀπήλαυσαν, τὰ δὲ διέφθειραν. Τί ἐστι τοῦτο; ἤτοι τῶν πολεμίων λαβόντων· ἢ καὶ ἀφορίας γενομένης τάχα δὲ τῆς ἴσ. διὰ τῆς τοῦ Θεοῦ πληγῆς. Ἐπειδὴ γὰρ συνεχῶς πολεμοῦντες ἐγύμνουν τὴν γῆν, ταῦτα συνέβαινεν· ἐγένετο δὲ ἵνα παιδεύωνται ἐν τοῖς καρποῖς. Καὶ ἐπότισεν ἡμᾶς ὕδωρ χολῆς. Ὁρᾷς ὅσον ἀγαθὸν ἡ θλῖψις; ὕδωρ δὲ χολῆς ποῖον ἂν γένοιτο; τὴν ἔκβασιν λέγει, η σημαίνει μαρτυρουμένην· ἃ ἔμελλον ἐρεῖν προλαβὼν ὁ προφήτης λέγει. *Ἐπὶ τί ἡμεῖς καθήμεθα; Τουτέστιν, Οὐδὲν προσδοκῶμεν τῶν τῆς γῆς καρπῶν. Συνάχθητε, καὶ εἰσέλθωμεν εἰς τὰς πόλεις τὰς ὀχυρὰς, καὶ ἀποῤῥιφθῶμεν ἐκεῖ. Τουτέστιν, Λείπεται εἰς πόλιν γενομένους σώζεσθαι, πάντων τῶν ἔξωθεν ὑπὸ τῶν πολεμίων ληφθέντων. *Συνήχθημεν εἰς εἰρήνην, καὶ οὐκ ἦν ἀγαθά. Τουτέστι· Κατεφύγομεν εἰς πόλιν, ὡς ἐκεῖ μέλλοντες ἐν εἰρήνῃ διάγειν, κἀκεῖ ἔνδεια κατέλαβεν. Εἰς καιρὸν ἰάσεως. Τουτέστιν, Ὥστε ἀπαλλαγῆναι τῶν πολεμίων. Καὶ ἰδοὺ σπουδή. Ἀντὶ τοῦ, Χείρων ἡ ἐντεῦθεν ταραχὴ, τῶν ἔξωθεν· τούτοις μὲν γὰρ καὶ ἐνῆν· οἱ δὲ εἰς ἀμήχανον πολιορκίαν ἔπιπτον. Ἐκ Δὰν ἀκουσόμεθα φωνὴν ὀξύτητος ἵππων. Ἐν ταῖς τιμωρίαις ὁ Θεὸς ἀεὶ μείζονα τῆς κολάσεως τὴν ὄψιν δείκνυσιν. Ἐκ προοιμίων αὐτὴν φοβερὰν εἶναι ποιεῖ, ἵνα τοῦτο γένηται διόρθωσις.","english":"This, then, is what he means: so much time has passed that even the season of winter has arrived, and we have become no better. For \"And he gave to them\" means: God handed our good things over to the enemies; and \"And it passed them by\" means: some things they enjoyed, but others they destroyed. What is this? Either because the enemies took them, or because there was a failure of crops—perhaps also of strength—through the stroke of God. For since by fighting continually they were stripping the land bare, these things happened; and it came about so that they might be disciplined through their crops. And he gave us water of gall to drink. Do you see how great a good affliction is? But what sort of thing would water of gall be? He speaks of the outcome, which he indicates is attested; the prophet, anticipating, says what they were going to say. \"Why are we sitting?\" That is: We expect none of the fruits of the land. \"Gather yourselves, and let us enter the fortified cities, and let us be cast away there.\" That is: It remains to be saved by getting into a city, since all things outside have been taken by the enemies. \"We were gathered into peace, and there were no good things.\" That is: We fled for refuge into a city, as though we were going to live there in peace, and there too want overtook us. \"For a time of healing.\" That is: so as to be delivered from the enemies. \"And behold, haste.\" Instead of: the disturbance from within is worse than that from outside; for these things were even possible for them, but they were falling into an impossible siege. \"From Dan we shall hear the sound of the sharpness of horses.\" In his punishments God always shows the sight greater than the chastisement. From the outset he makes it fearful, so that this may become a correction.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":92,"ref":"p92","source":"Ἐπαίρει τοῖς λόγοις, ἐπαίρει τοῖς ἔργοις, καὶ τὰ προοίμια δείκνυσι χαλεπὰ, ἵνα φοβηθέντες, καὶ σωφρονισθέντες, μηκέτι εἰς πεῖραν ἔλθωσι τῶν δεινῶν. *Ἀπὸ φωνῆς χρεμετισμοῦ ἱππασίας ἵππων αὐτοῦ, ἐσείσθη πᾶσα ἡ γῆ. Τουτέστι, ἐς φυγὴν ἐτράπη. Διότι ἰδοὺ ἐγὼ ἐξαποστέλλω εἰς ὑμᾶς ὄφεις. Ἀναμιμνήσκει τῶν ἐπὶ τῆς ἐρήμου συμβάντων αὐτοῖς· οὐ γὰρ δὴ, ὄφεις ἔμελλεν ἐπιπέμπειν, ἀλλὰ τοὺς Πέρσας οὕτω καλεῖ καὶ τοὺς Βαρβάρους. Καίτοι θηρίων ἔφοδον μηνύει, ὡς ἐν τῇ ἐρήμῳ, ἢ τῶν πολεμίων τὸ πικρὸν παρέστησε διὰ τοῦ παραδείγματος· ὅτι δὲ τὸ παρατεταγμένον τῶν συμφορῶν διὰ τῶν ἄρτι λεχθέντων ἐμήνυσε, σαφῶς δηλοῖ· προϊὼν γάρ φησι· Οἷς οὐκ ἔστιν ἐπᾷσαι, καὶ δήξονται. Ὅθεν οὐκ ἔστιν εὑρεῖν τινα παραμυθίαν τῆς ἀῤῥωστίας· ῥᾴδιον γὰρ ἡμεροῦται θηρίον, ἢ θυμὸς βαρβαρικός. Ἰδοὺ κραυγὴ φωνῆς θυγατρὸς λαοῦ μου. Ὁ προφήτης ἀκούει πάλιν ὀδυρομένων αὐτῶν ἀπὸ τῆς αἰχμαλωσίας. Ἢ βασιλεὺς οὐκ ἔστιν ἐκεῖ; Μὴ ἀναρχία τίς ἐστι παρ' αὐτοῖς; Πόθεν προεδόθησαν; καὶ τὸν Θεὸν εἶχον, καὶ τὸν βασιλέα τὸν στρατηγοῦντα τῆς πόλεως. Τί ἐστι, Βασιλεὺς οὐκ ἔστιν ἐκεῖ; Συνεχῶς τοῦτο δείκνυσι, τὸν Θεὸν ὑπὲρ βασιλέας εἶναι. Ἰδοὺ, φησὶ, πᾶσα ἀφῄρηται πρόφασις ὑμῖν· ἔδωκα καὶ βασιλέα. Τί γέγονεν, ὅτι τὰ ἔθνη ἐμιμήσασθε, καὶ ἐλέγετε· Καὶ ἐσόμεθα ὡς τὰ λοιπὰ ἔθνη ἔχοντες βασιλέα; Βασιλέα ἐλάβετε· τίνος ἕνεκεν οὐκ ἐμείνατε ἐπὶ τῶν οἰκείων νομίμων, ἀλλ' ἠσεβήσατε; Ἐπὶ συντρίμματι θυγατρὸς λαοῦ μου ἐσκοτίσθην. Οὐ διὰ τὰς","english":"He heightens it by his words, he heightens it by his deeds, and he shows the beginnings to be grievous, so that, having been frightened and brought to their senses, they may no longer come to the trial of terrible things. From the sound of the neighing of his horses' galloping, all the earth was shaken. That is, it was turned to flight. For behold, I am sending serpents against you. He reminds them of what happened to them in the wilderness; for indeed he was not going to send serpents, but he calls the Persians and the barbarians by this name. And yet he indicates an attack of wild beasts, as in the wilderness, or he set before them the bitterness of the enemies through the example; but that he indicated the array of calamities through what has just been said, he makes clear: for proceeding he says: Which cannot be charmed, and they shall bite. Whence it is not possible to find any consolation for the weakness; for a wild beast is more easily tamed than barbarian rage. Behold, the cry of the voice of the daughter of my people. The prophet again hears them lamenting from the captivity. Or is there no king there? Is there some anarchy among them? From where were they betrayed? They had both God and the king who commanded the city. What is it, Is there no king there? He continually shows this, that God is above kings. Behold, he says, every pretext has been taken away from you; I gave you even a king. What happened, that you imitated the nations, and said: And we shall be as the remaining nations, having a king? You received a king; for what reason did you not remain in your own laws, but acted impiously? At the crushing of the daughter of my people I was darkened. Not because of the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":93,"ref":"p93","source":"τιμωρίας μόνον ἐθρήνει ὁ προφήτης, ἀλλὰ διὰ τὸ ἀδιόρθωτον. Καὶ καλῶς ἀπορίαν εἶπεν. Ὅταν γὰρ ὁ κάμνων οὐ προσίεται τὰ φάρμακα, τί πλέον ἔσται λοιπόν; Οὐκ ἐπαύσατο ἰατρεύων ὁ ἰατρὸς, ἀλλ' οὐδὲν ἐγένετο πλέον. *Μὴ ῥητίνη οὐκ ἔστιν ἐν Γαλαὰδ, ἢ ἰατρὸς οὐκ ἔστιν ἐκεῖ; Καὶ Γαλαὰδ πόλις ἦν τῶν ἱερέων, καὶ ἔστι. Τοῦτο σαφῶς ἔστιν ἰδεῖν ἐκ τῶν Παραλειπομένων· φησὶ γὰρ οὕτως· Τοῖς υἱοῖς Μεραρὴ τοῖς καταλελειμμένοις ἀπὸ φυλῆς Ζαβουλῶν ἀφώρισαν τὴν Ῥεμὸν καὶ τὰ περιπόλεα αὐτῆς. Εἶτά φησι· Καὶ ἐκ τοῦ πέραν τοῦ ποταμοῦ Ἱεριχώ. Καὶ φήσας ἀπὸ τῆς φυλῆς Ῥουβὴ φανερὰς πόλεις, ἐπάγει· Καὶ ἀπὸ φυλῆς Γὰδ τὴν Ῥαμὼθ Γαλαάδ. Τοῦτο τοίνυν βούλεται εἰπεῖν, Μὴ οὐκ ἦσαν ἀρχιερεῖς οἱ παιδεύειν δυνάμενοι; ἢ λόγους ἐπωφελεῖς προσάγειν τῷ λαῷ δυνάμενοι; Ῥητίνη γὰρ οἱονεὶ τὸ φάρμακον τὸ ἐπὶ θεραπείᾳ διδόμενον λέγει. Ἰατρὸν δὲ τὸν ἱερέα αὐτὸν, καὶ διὰ τῆς νουθεσίας, καὶ τῆς πρὸς Θεὸν πρεσβείας ἰᾶσθαι τὰ ἁμαρτήματα δυνάμενον, ἵνα εἴπῃ, ὅτι Τῶν μὲν παρὰ σοῦ ὀφειλόντων γενέσθαι ἔλειψεν οὐδέν· οἱ δὲ οὐδὲ ὑπὸ τῆς παραινέσεως ἀμείνους ἐγένοντο.","english":"The prophet was lamenting not only the punishment, but because of their incorrigibility. And rightly did he speak of perplexity. For when the sick man does not accept the remedies, what more will there be left? The physician did not cease healing, but nothing more came of it. Is there no balm in Gilead, or is there no physician there? And Gilead was a city of the priests, and it is so. This can be clearly seen from Paralipomenon; for it says thus: To the sons of Merari who were left from the tribe of Zabulon they set apart Remmon and its surrounding towns. Then it says: And from the region beyond the river of Jericho. And having named cities from the tribe of Reuben, he adds: And from the tribe of Gad, Ramoth Gilead. This, then, is what he means: Were there not high priests who were able to instruct? Or who were able to bring profitable words to the people? For he calls balm, as it were, the remedy given for healing. And the physician he calls the priest himself, who is able to heal sins both through admonition and through intercession with God, so as to say: Nothing was lacking of what was owed to come from you; but they did not become better even under exhortation.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":94,"ref":"p94","source":"ΚΕΦΑΛ. Θʹ.\n\nΤίς δώσει τῇ κεφαλῇ μου ὕδωρ; Οὐκ ἔχω, φησὶν, ἐν τῇ φύσει δακρύων πλῆθος ἀρκοῦν τῷ μεγέθει τῆς συμφορᾶς. Ἐπειδὴ γὰρ ἔθος ἦν τοῖς προαιρουμένοις πενθεῖν, καὶ κατακοιμίζειν τὸ πλέον τῆς ἀθυμίας ἄλλ. συμφορᾶς διὰ τῶν θρήνων, ἐβουλόμην καὶ αὐτὸς, φησὶ, πλέον τι τῆς φύσεως ἀναλαβεῖν, ὥστε ἀποκεῖσθαί μοι τὸ ὕδωρ, καὶ φέρεσθαι ἀνεμποδίστως· οὐδὲν γὰρ λοιπὸν ὄφελος ἦν τοῦ κλαίειν, φησίν. Τοὺς τετραυματισμένους θυγατρὸς λαοῦ μου. Τί λέγεις; τούτους κλαίειν δέον τοὺς τῇ κακίᾳ ἐνεχομένους; Ναὶ, φησὶν, τούτους ὀδύρομαι. Τίνος ἕνεκεν; ὅτι ἐπὶ τοιαύτῃ προφάσει. Οὐχ ὅτι τιμωροῦνται, ἀλλ' ὅτι πᾶσα λοιπὸν ἀνῄρηται διόρθωσις. Ἢ ὑπὸ τῶν πολεμίων, ἢ καὶ τῆς ἁμαρτίας. Τίς δώσει μοι ἐν τῇ ἐρήμῳ σταθμὸν ἔσχατον, καὶ καταλείψω τὸν λαόν μου, καὶ ἀπελεύσομαι ἀπ' αὐτῶν; Ὁ προφήτης, Εἴθε, φησὶν, εἶεν ἐν τῇ ἐρήμῳ οἰκῆσαι. Ὅτι πάντες μοιχῶνται. Σύνοδος ἀθετούντων. Τουτέστι, συμφωνίαν ἔσχον περὶ τὸ κακὸν, ὥστε μηδὲ δύνασθαι ἱκετεῦσαι τὸν Θεὸν ὑπὲρ τῶν ἡμαρτηκότων. Τούτους καταλιμπάνεις καὶ ἀπέρχῃ; Ναὶ, φησίν. Εἰ μὲν ἦν τις ὁ προσέχων τοῖς λεγομένοις, εἰ καὶ ἦν εἷς, οὐκ ἂν ἀπεπήδησα· νῦν δὲ σύνοδος ἀθετούντων. Καὶ καταλείψω τὸν λαόν μου. Ὡς γὰρ εἷς ὑπάρχων τοῦ λαοῦ, λαὸν ἑαυτοῦ φησι τοὺς καθ' αἷμά τε καὶ γένος οἰκείους. Πάντες μοιχῶνται. Μοιχείαν ἐνταῦθα, ποίαν φησίν; ἢ δηλονότι τὴν ἀπὸ τοῦ Θεοῦ; Μοιχεία γὰρ αὕτη χαλεπὴ καὶ παράνομος, καὶ χαλεπωτέρα ἐκείνης, ὅσῳ καὶ ὁ ὑβριζόμενος μείζων, καὶ αἱ συνθῆκαι ἐπιπλείοσι καὶ πίστεις γεγένηνται.","english":"CHAPTER 9\n\nWho will give water to my head? I do not have, he says, in my nature a quantity of tears sufficient for the magnitude of the calamity. For since it was the custom of those who chose to mourn, and to lull the greater part of their despondency over another calamity through lamentations, I too wished, he says, to take up something beyond nature, so that the water might be stored up for me, and flow without hindrance; for there was no longer any benefit in weeping, he says. For the wounded of the daughter of my people. What are you saying? Is it these who are entangled in wickedness that ought to weep? Yes, he says, it is these I lament. For what reason? Because it is on such a pretext. Not because they are punished, but because all correction has now been done away with. Either by the enemies, or also by sin. Who will give me in the wilderness a last lodging place, and I will leave my people, and depart from them? The prophet says, Would that they might dwell in the wilderness. For they all commit adultery. A gathering of those who transgress. That is, they have come to an agreement concerning evil, so that they cannot even entreat God on behalf of those who have sinned. Do you abandon these and depart? Yes, he says. If there were anyone who paid heed to what was said, even if it were one, I would not have leapt away; but now it is a gathering of those who transgress. And I will leave my people. For as one who is of the people, he calls his own people those who are his by blood and race. They all commit adultery. What adultery does he mean here? Either clearly that which is from God? For this adultery is grievous and lawless, and more grievous than that one, inasmuch as the one who is outraged is greater, and the covenants and pledges have been made with more parties.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":95,"ref":"p95","source":"Σύνοδος ἀθετούντων Ἀεὶ συμφωνούντων εἰς τὸ κακὸν, ὡς καὶ κατὰ Χριστοῦ Καὶ ἐνέτειναν τὴν γλῶσσαν αὐτῶν ὡς τόξον. Τὸ πολεμικὸν αὐτῶν φησι καὶ τὸ ἀμετάθετον. *Ψεῦδος, καὶ οὐ πίστις ἐνίσχυσεν ἐπὶ τῆς γῆς. Τουτέστιν, ὑποκρίσεώς εἰσι πεπληρωμένοι. Ἕκαστος ἀπὸ τοῦ πλησίον αὐτοῦ φυλάξασθε. Ὁρᾷς συντετελεσμένην κακίαν, ὅταν μηδὲ τοῖς πλησίον θαῤῥῶσιν, ὅταν διῳκισμένοι τύχωσιν; Τοῦτο τέλος τῆς τοῦ διαβόλου πονηρίας, διαστῆσαι τὰ μέλη, ὅταν μήτε ἀδελφὸς, μήτε φίλος, μήτε ἄλλος τις πιστεύηται. Καὶ ἐπ' ἀδελφοῖς αὐτῶν μὴ πεποίθατε. Τουτέστιν· Ἐπὶ μηδενὶ πεποίθατε, ὅπερ ὁ Χριστός φησιν· Ὅταν πληθυνθῇ ἡ ἀνομία, ψυγήσεται ἡ ἀγάπη. Ἐνταῦθα οὐ φιλίας ἀναίρεσις, ἀλλὰ φιλίας ὑπόκρισις. Πᾶς ἀδελφὸς πτέρνῃ πτερνιεῖ ἕκαστος κατὰ τοῦ φίλου αὐτοῦ, ἀλήθειαν οὐ μὴ λαλήσωσι. Ὅταν πανταχοῦ ᾖ κακία, ὅταν μηδὲ μικρὸν τὸ ὑγιαῖνον μέρος ἀληθείας ἄλλ. ἀλήθειαν ἔχῃ. Ἠδίκησαν, καὶ οὐ διέλιπον. Ὁρᾷς; οὐχὶ φυσικὰ τὰ\n\nκακά. Ὅρα πῶς διαφόρως, ποτὲ μὲν τὰ εἰς τὸν πλησίον ἐγκαλεῖ· Ἠδίκησαν, καὶ οὐχὶ διέλιπον τοῦ ἐπιστρέψαι. Ποτὲ δὲ πανταχοῦ τοῦτο ἐγκαλεῖ, ὅτι ἀμετάβλητα αὐτῶν τὰ κακά. Μεμάθηκεν ἡ γλῶσσα αὐτῶν λαλεῖν ψευδῆ. Οὐδὲν γὰρ οὕτως κακίας εἶδος μισητὸν ὡς τοῦτο, ὅταν ἑτέρα μὲν ἡ ὄψις, ἑτέρα δὲ ἡ γλῶσσα ᾖ. Διὰ τοῦτο... Ἰδοὺ ἐγὼ πυρώσω αὐτοὺς, καὶ δοκιμῶ αὐτούς. Ἡ δοκιμὴ οὐκ ἀπειρίας ἐστίν· οἶδε γὰρ αὐτοὺς πονηροὺς ὄντας· ἀλλὰ Δοκιμῶ, Ποιῆσαι δοκίμους βούλομαι. Μὴ τοίνυν φεύγωμεν κόλασιν, ἀλλὰ φεύγωμεν ἁμαρτίαν· ἡ μὲν γὰρ ἀδοκίμους, ἡ δὲ δοκίμους ποιεῖ. Βολὶς τιτρώσκουσα ἡ γλῶσσα αὐτῶν.","english":"A gathering of those who set aside and always agree together for evil, as also against Christ. And they bent their tongue like a bow. He means their warlike and unchangeable character. Falsehood, and not faith, prevailed on the earth. That is, they are filled with hypocrisy. Each one, be on guard against his neighbor. Do you see the wickedness brought to completion, when they do not even trust their neighbors, when they happen to be set apart from one another? This is the end of the devil's wickedness, to divide the members, when neither brother nor friend nor anyone else is trusted. And do not trust in their brothers. That is: Trust in no one, which is what Christ says: When lawlessness abounds, love will grow cold. Here it is not the abolition of friendship, but the hypocrisy of friendship. Every brother will trip his brother by the heel, each against his friend; they will not speak truth. When wickedness is everywhere, when not even a small healthy part of truth has any truth. They did wrong, and they did not cease. Do you see? The evils are not natural. See how in different ways, sometimes he accuses them of what they do against their neighbor: They did wrong, and they did not cease to turn back. And sometimes he accuses them everywhere of this, that their evils are unchangeable. Their tongue has learned to speak falsehood. For no form of wickedness is so hateful as this, when the face is one thing and the tongue another. Therefore... Behold, I will burn them, and I will test them. The testing is not from inexperience; for he knows that they are wicked; but I will test, I wish to make them approved. Let us not, then, flee punishment, but let us flee sin; for the one makes people unapproved, the other makes them approved. Their tongue is a wounding arrow.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":96,"ref":"p96","source":"Ὁ Ἑβραῖος, ἀναιροῦσα, ἔχει. Πῶς δύναται γλῶσσα τρῶσαί ποτε; Βέλους παντὸς χαλεπώτερον τιτρώσκει ἡ γλῶσσα· οὐ σώματι δίδωσι πληγὴν ἀλλ' αὐτῆς καθικνεῖται τῆς ψυχῆς. Δόλια τὰ ῥήματα. Τοῦτο πάντες ἐγκαλοῦσι, τὸν δόλον, τὴν ὑπόκρισιν. Μὴ ἐπὶ τούτοις οὐκ ἐπισκέψομαι; Κατ' ἐρώτησιν προάγει τὸν λόγον, μονονουχὶ δικαστὰς καθίζων αὐτοὺς τῶν γεγονότων. Ταῦτα περιιδεῖν, φησὶ, δίκαιον; τοιούτοις φανεροῖς πράγμασι δεῖ μὴ ἀμύνασθαι; καὶ τίς ἂν εἴποι τοῦτο; Ἐπὶ τὰ ὄρη λάβετε κοπετόν. Ὅτι ἐξέλιπον. Οὐκέτι ἐπὶ τοὺς ἄνδρας, ἀλλ' ἐπὶ τὰ ὄρη, ἃ τῆς εὐσεβείας ἴσ. ἀσεβείας ὑπόθεσις ἦν, καὶ ἐπὶ τὰς τρίβους θρηνεῖτε, φησίν. Ὅρα πῶς πανταχόθεν ἐλεεινὸν τὸν λόγον ποιεῖ, ὅταν μὴ μόνον ἄνθρωποι ἀπολοῦνται, ἀλλὰ καὶ γῆ δι' αὐτοὺς, καὶ ἔρημος, καὶ οἰκουμένη, καὶ οἱ λοιποὶ πάντες. Ὡς ἐκεῖ ἁλωσομένων τῶν φευγόντων, διὰ τὸ κατὰ τὸν φόβον τῶν πολεμίων ἐξελθεῖν τὴν πόλιν. Καὶ εἶπε Κύριος· Διὰ τὸ ἐγκαταλιπεῖν αὐτοὺς τὸν νόμον μου, ὃν ἔδωκα πρὸ προσώπου αὐτῶν. Οὐχ ἁπλῶς φησι, τοῦ προσώπου αὐτῶν, ἀλλ' αὐτῶν παρόντων, μαρτυρούντων, ἐπαινούντων τὰ λεγόμενα. Ἐπαναμιμνήσκει αὐτοὺς τῶν ἐν τῷ Σινᾷ ἄλλ. Σιναίῳ ὄρει θαυμάτων. Διὰ τοῦτο τάδε λέγει Κύριος. Τάδε λέγει Κύριος. Οὐκ εἶπεν· Τάδε ποιεῖ· τάδε λέγει. Τέως ῥήματά ἐστι, καὶ ἐὰν ὑμεῖς βούλησθε, διὰ παντὸς ἔσται ῥήματα. Εἰ γὰρ δι' αἰτίαν τινὰ λέγει, ἄνελε τὴν αἰτίαν. Εἰ μὲν γὰρ πάθος ἦν ὁ θυμὸς, εἰκότως ἐφοβοῦ· εἰ δὲ διὰ τοῦτο λέγει, ἄνελε τοῦτο, καὶ οὐκέτι ἐρεῖ. Ὁ Θεὸς τοῦ Ἰσραὴλ οὐκ ἔστιν ἀλλότριος, οὐκ ἔστιν ὠμὸς, οὐκ ἔστιν ἀπάνθρωπος.","english":"The Hebrew has it, \"destroying.\" How can a tongue ever wound? A tongue wounds more grievously than any arrow; it does not strike the body but reaches the soul itself. The words are treacherous. Everyone brings this charge: treachery, hypocrisy. \"Shall I not visit for these things?\" He advances the argument by way of question, all but seating them as judges of what has happened. Is it just, he says, to overlook these things? Ought one not to defend oneself against such manifest deeds? And who could say otherwise? \"Take up lamentation on the mountains.\" \"Because they have failed.\" No longer over the men, but over the mountains, which were the occasion of impiety instead of piety, and over the paths, he says, lament. See how from every side he makes his discourse pitiable, when not only men perish, but the earth because of them, and the desert, and the inhabited world, and all the rest. As those who flee will be captured there, because out of fear of the enemies they left the city. And the Lord said: \"Because they forsook my law, which I gave before their face.\" He does not say simply \"their face,\" but while they were present, testifying, praising what was said. He reminds them of the wonders at Sinai, or the mountain of Sinai. \"Therefore thus says the Lord.\" \"Thus says the Lord.\" He did not say, \"Thus do,\" but \"thus says.\" For now they are words, and if you wish, they will be words throughout. For if he speaks for some reason, remove the reason. For if anger were a passion, you would rightly fear; but if he speaks for this reason, remove this, and he will no longer speak. The God of Israel is not alien, is not cruel, is not inhuman.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":97,"ref":"p97","source":"Ἀναμνήσθητι τοῦ χρόνου, πόθεν ἐκλήθη Ἰσραήλ. Ἰδοὺ ψωμίζω αὐτοὺς ἀνάγκας, καὶ ποτιῶ αὐτοὺς ὕδωρ χολῆς. Κατάπικρον αὐτῶν τὸν βίον ἐργάσομαι· τὰ γὰρ σιτία τῆς ψυχῆς ἀθυμούσης μεταβάλλει τὴν φύσιν. Καθάπερ ὀφθαλμοὶ τὸ φῶς σκότος ὁρῶσιν, οὕτω καὶ ἡ γλῶσσα τῶν ἡδίστων ὡς πικροτάτων ἀπογεύεται, ὅταν τὸ κεφάλαιον ᾖ διεφθαρμένον. Οὐ τοῦτο οὖν φησιν, ὅτι τὴν φύσιν τοῦ ὕδατος μεταβάλλει, ἀλλὰ, Τοσαύτην, φησὶ, κατασκεδάσω τὴν ἀθυμίαν, ὡς καὶ τὰ στοιχεῖα μένοντα ἐπὶ τῆς οἰκείας φύσεως, ἕτερα αὐτοῖς εἶναι δόξειν. Καθάπερ γὰρ τοῖς νοσοῦσι, καὶ τὰ γλυκέα πικρὰ φαίνονται, οὕτω καὶ τοῖς ἀθυμοῦσι, καὶ τούτοις πολλῷ μᾶλλον, ἢ ἐκείνοις. Καὶ διασκορπιῶ αὐτοὺς ἐν τοῖς ἔθνεσιν εἰς οὓς, κ. τ. λ. Οὐ τὸ παντελῶς ἀφανισθῆναι λέγων, ἀλλὰ τοὺς μὲν ἐν τούτοις, τοὺς δὲ ἐν ἐκείνοις· ἔδει γὰρ τοὺς αἰχμαλωτισθέντας, μὴ τῇ αἰχμαλωσίᾳ μόνον, ἀλλὰ καὶ τῇ τῶν ἀναιρουμένων ἀπωλείᾳ γενέσθαι σωφρονεστέρους. Τάδε λέγει Κύριος· Καλέσατε τὰς θρηνούσας. Τί λέγεις; Θρηνητρίας κελεύει πανταχόθεν γυναῖκας καλεῖν, καὶ σοφὰς αὐτὰς λέγει; Τί δήποτε; Κατὰ τὴν ἔξωθεν αὐτῶν ὑπόνοιαν σοφὰς τὴν οἰκείαν ἐπιστήμην. Τὸν γὰρ εἰδότα τι, σοφὸν εἴωθε καλεῖν· ὡς ὅταν λέγῃ· Φαρμακοῦται φαρμακευομένη παρὰ σοφοῦ. Καί· Ποῦ εἰσιν οἱ σοφοὶ Τάνεως; τίνος οὖν ἕνεκεν παρακελεύεται τοῦτο ποιεῖν; ὥστε αὐτοὺς εἰς πίστιν ἀγαγεῖν καὶ διόρθωσιν· οὐχ ἵνα τοῦτο γένηται· οὐδὲ γὰρ βούλεται θρηνεῖν ἁπλῶς. Ἐν ἐκκλησίαις γὰρ Κυρίου μὴ κλαίετε δάκρυσι, φησὶν, ἀλλ' ἀξιοπιστίας ἕνεκεν, καὶ τοῦ πληροφορηθῆναι ἑαυτοὺς ὑπὲρ τῶν ἐσομένων.","english":"Remember the time, and from where Israel was called. Behold, I will feed them with necessities, and give them the water of gall to drink. I will make their life most bitter; for the foods of a despondent soul change its nature. Just as eyes see light as darkness, so too the tongue tastes the sweetest things as the most bitter, when the governing principle is corrupted. He does not say this, then, that He changes the nature of the water, but, He says, I will pour out such great despondency that even the elements, remaining in their own nature, will seem to them to be other. For just as to the sick even sweet things appear bitter, so too to the despondent, and to these far more than to those. And I will scatter them among the nations into which, etc. He does not speak of being utterly destroyed, but some among these, some among those; for it was necessary that those taken captive become more prudent, not only by the captivity, but also by the destruction of those being slain. Thus says the Lord: Call the mourning women. What do you say? He commands that wailing women be called from everywhere, and calls them wise? Why ever so? According to their external understanding, wise in their own knowledge. For it is customary to call one who knows something wise; as when it says: She is bewitched, being bewitched by a wise man. And: Where are the wise men of Tanis? For what reason, then, does he urge them to do this? So as to bring them to faith and correction; not that this should happen; for he does not simply wish them to mourn. For in the churches of the Lord do not weep with tears, he says, but for the sake of credibility, and of being fully assured themselves concerning what is to come.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":98,"ref":"p98","source":"*Καὶ διδάξατε τὰς θυγατέρας ὑμῶν οἶκτον, καὶ γυνὴ τὴν πλησίον αὐτῆς\n\nθρῆνον. Ἀνωτέρω φήσας· Καλέσατε τὰς θρηνούσας, καὶ ἐλθέτωσαν· ἐπήγαγε ταῦτα, οὕτω λέγων, ὅτι Μάτην, φησὶν, ἑτέρας καλεῖτε εἰς τὸ τὸν θρῆνον λέγειν, ἄμεινον ὑμᾶς αὐτοὺς ταῦτα μαθεῖν, ὡς οὐκ ἀρκούντων ἐκείνων ἐπὶ τῷ πλήθει τῶν ἀναιρουμένων. Ὅτι ἀνέβη θάνατος διὰ τῶν θυρίδων ὑμῶν. Οὐκ ἐκ τῶν παρατάξεων, οὐδὲ ἐκ τῆς μάχης καὶ τοῦ πολέμου. Καὶ ἔσονται οἱ νεκροὶ τῶν ἀνθρώπων εἰς παράδειγμα ἐπὶ προσώπου τοῦ πεδίου. Οἱ νεκροὶ ἔσονται ἄταφοι· καὶ πάλιν καὶ τοῦτο μέγιστον ἐδόκει εἶναι μῦσος· οὐ γὰρ ὄντως τοῦ θάπτοντος τοῦτο συνέβαινεν. Μὴ καυχάσθω ὁ σοφός. Ὅρα ποῦ τρέπει τὸν λόγον. Ἐπειδὴ εἰκὸς ἐξ ὑμῶν εἶναί τινας, φησὶν, ἰσχυροὺς, πλουσίους, σοφοὺς, οὐδὲν ὑμᾶς ὠφελήσει τοῦτο, φησίν. Ὅρα φιλοσοφίας διδάγματα μεγάλα καὶ θαυμαστὰ, ὅτι Οὐκ ἔστιν ἄξιον καυχήματος. Ἀπόντος γὰρ τοῦ φόβου τοῦ Θεοῦ, τὸ μὲν πενία, τὸ δὲ τιμωρία, τὸ δὲ ἀσθένεια δείκνυται. Ἐὰν γάρ τις, φησὶ, τέλειος ἐν υἱοῖς ἀνθρώπων, ἡ δὲ παρὰ σοῦ σοφία ἀπῇ ἄλλ. τῆς δὲ π. σ. σοφίας ἀπούσης εἰς οὐδὲν λογισθήσεται. Συνιεῖν καὶ γινώσκειν. Τί ἐστι τὸ εἰδέναι τὸν Θεὸν, ἢ βίου ἐπιμελεῖσθαι θαυμαστοῦ; *Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ ἐπισκέψομαι ἐπὶ πάντας περιτετμημένους ἀκροβυστίαν αὐτῶν ἐπ' Αἴγυπτον, καὶ ἐπὶ Ἰούδαν, καὶ ἐπὶ υἱοὺς Ἀμμών. Μέχρι μὲν οὖν τούτων πρὸς τοὺς ἐπὶ τῇ προφάσει τοῦ ναοῦ μὴ προσδοκῶντας αἰχμαλωσίαν ἔφη.","english":"And teach your daughters a lament, and a woman her neighbor a wailing. Having said above, \"Call the wailing women, and let them come,\" he added these things, saying thus: In vain, he says, do you call others to utter the lament, when it would be better for you yourselves to learn these things, since those women are not sufficient for the multitude of those being slain. For death has come up through your windows. Not from the battle lines, nor from the fight and the war. And the dead of men shall be for a spectacle on the face of the plain. The dead shall be unburied; and again this too seemed to be the greatest pollution; for this did not truly happen for want of one to bury. Let not the wise man boast. See where he turns his discourse. Since it is likely, he says, that there are some among you strong, rich, wise, none of this will profit you, he says. See the great and wonderful teachings of philosophy, that it is not worthy of boasting. For when the fear of God is absent, the one is shown to be poverty, the other punishment, the other weakness. For if anyone, he says, is perfect among the sons of men, but the wisdom that is from you is absent—but when your wisdom is absent, it will be reckoned as nothing. To understand and to know. What is it to know God, except to take care for a wonderful life? Behold, days are coming, says the Lord, and I will visit upon all the circumcised their foreskin, upon Egypt, and upon Judah, and upon the sons of Ammon. Up to this point, then, he spoke to those who, on the pretext of the temple, did not expect captivity.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":99,"ref":"p99","source":"Ἐπειδὴ δὲ τὴν περιτομὴν προεβάλλοντο σημεῖον τῆς πρὸς Θεὸν οἰκειώσεως, λέγει ὁ Θεὸς, ὅτι Καὶ ἐπὶ τὰ λοιπὰ ἔθνη τὰ περιτετμημένα ἐπάξω τὴν τιμωρίαν. Οὐ γὰρ ἡ περιτομὴ τὴν πρὸς ἐμὲ οἰκείωσιν σημαίνει, ἀλλὰ τὸν τρόπον ζητῶ· εἶτα κἀκείνων χείρους ἀποφαίνων Ἰουδαίους, ἐπάγει· Ἐπ' Αἴγυπτον, καὶ ἐπὶ τὴν Ἰδουμαίαν. Ὅτι κἂν περιτομὴν ἔχωσιν, ἀπερίτμητοί εἰσι τῇ σαρκί· οὐ γὰρ δὴ κατὰ νόμον τοῦτο ποιοῦσιν· καὶ γὰρ λέγονται περιτέμνεσθαι καὶ Ἰδουμαῖοι, καὶ οἱ λοιποί. Ὅσῳ δὲ καρδία βελτίων, τοσούτῳ χεῖρον τὸ ἀπερίτμητον τοῦτο. Τινὲς δέ φασιν, ὅτι οἱ Αἰγύπτιοι περιετέμνοντο, καὶ τοῦτο Ἡρόδοτος ἱστορεῖ. Ἐμοὶ δοκεῖ τοὺς Σαῤῥακηνούς. Τί λέγεις; Ἀπερίτμητοί εἰσιν. Οὐκοῦν πολλῷ μᾶλλον ὑμεῖς τῇ καρ δίᾳ. Ἀλλὰ περιτέμνονται; Ὥσπερ οὖν ἐκείνους οὐδὲν ὠφέλησε τὸ πρᾶγμα, οὕτως οὐδὲ ὑμᾶς· ὑμεῖς ἐκείνων χείρους ἐστέ. Τὸ δὲ, καὶ ἐπὶ πάντα περικειρόμενον τὸ κατὰ πρόσωπον αὐτοῦ, περὶ τῶν Σαρακηνῶν λέγει, οἳ τὴν κόμην κατὰ τὸ ὄπισθεν μέρος ἐῶντες, μόνον ἀποκείρονται τὸ μέρος τὸ ἐπὶ τὸ μέτωπον, κοσμοῦντες τὴν τρίχαν, οἵ εἰσιν οἱ νῦν λεγόμενοι γεντίλιοι. Φήσας δὲ ἀπεριτμήτους αὐτοὺς εἶναι τὴν καρδίαν ὑπὲρ πάντα τὰ ἔθνη, δεικνὺς, ὡς οὐ λοιδορία ψιλὴ τὸ λεχθὲν, ἐπάγει·","english":"Since they put forward circumcision as a sign of kinship with God, God says, \"And upon the remaining nations that are circumcised I will bring punishment.\" For circumcision does not signify kinship with me, but I seek the manner of life. Then, showing the Jews to be worse than those nations, he adds: \"Against Egypt, and against Idumea.\" For even if they have circumcision, they are uncircumcised in the flesh; for they do not do this according to the law—for the Idumeans too, and the rest, are said to be circumcised. But by as much as the heart is better, by so much is this uncircumcision worse. Some say that the Egyptians were circumcised, and Herodotus records this. It seems to me he means the Saracens. What do you say? They are uncircumcised. Therefore much more are you uncircumcised in heart. But they are circumcised? Just as that benefited them nothing, so neither does it benefit you; you are worse than they. And the phrase \"and upon all that is shaved around the face\" he speaks concerning the Saracens, who, leaving the hair at the back, shave only the part on the forehead, adorning the hair—these are those now called gentiles. Having said that they are uncircumcised in heart beyond all the nations, showing that what was said is not mere abuse, he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":100,"ref":"p100","source":"ΚΕΦΑΛ. Ιʹ.\n\n*Τάδε λέγει Κύριος· Κατὰ τὰς ὁδοὺς τῶν ἐθνῶν μὴ μανθάνετε, καὶ ἀπὸ τῶν σημείων τοῦ οὐρανοῦ μὴ φοβεῖσθε. Τουτέστι, Μὴ περὶ τὴν τῶν ἀστέρων κίνησιν ἀσχολεῖσθε, ψῆφον αὐτοὺς ἐπινοοῦντες, καὶ γνῶσιν τῶν μελλόντων. Τὸ δὲ, Ἀπὸ τῶν σημείων τοῦ οὐρανοῦ, οἱονεί· Μὴ ἀπὸ τῆς κινήσεως τῶν ἄστρων τόδε τι ὑπολάβητε ἔσεσθαι. Ὅτι τὰ νόμιμα τῶν ἐθνῶν μάταια. Μὴ γὰρ ἐπειδὴ τὰ ἔθνη σέβεσθε ἴσ. σέβεται, λέγω, Μὴ σέβεσθε; ἀλλ' ἐπειδὴ μάταιά. ἐστι. Νόμιμα ἐνταῦθα τὴν θρησκείαν φησίν. Ἀργυρίῳ καὶ χρυσίῳ κεκαλλωπισμένα. Ἀλλὰ χρυσὸν ἔξωθεν περίκειται πάλιν ἡ γῇ, πάλιν ἀνθρωπίνη τέχνη. Ἐν σφύραις καὶ ἥλοις ἐστερέωσαν αὐτά. Ἀλλ' ἕστηκεν· ἀλλὰ τοῦτο ἐλάττωμα· οὐ γὰρ οἴκοθεν ἔχει τὴν στάσιν, ὅθεν οὐδὲ μεταβῆναι δύναται. Τί βούλονται οἱ ἧλοι; Τίς ἑαυτῷ κατασκευάζει Θεόν; Ὅταν ἴδῃς ἑστὼς, ἐννόησον τοὺς κατέχοντας ἥλους, οὓς ἂν ἀφέλῃς, ἐπὶ πρόσωπον πεσεῖται· ὅταν ἴδῃς λαμπρὸν τῷ\n\nχρυσῷ, ἐννόησον τοὺς χωνεύσαντας· ὅταν ἴδῃς περιβεβλημένον, ἐννόησον τὸ ξύλον τὸ γυμνὸν, ὡς οὐδὲν οἴκοθεν ἔχει, οὐδὲ φυσικὸν κάλλος· ὅταν ἴδῃς φερόμενον, ἐννόησον ὅτι ἀσθενείας ἐστί. *Ἀργύριον πρόσβλητον ἀπὸ Θαρσῆς ἥξει. Τουτέστιν, ἀπὸ θαλάσσης. Χρυσίον Μωφάθ· ἀπὸ τόπου. Μὴ φοβήθητε αὐτὰ, ὅτι οὐ μὴ κακοποιήσωσι. Τί οὖν; οὐ κακοποιοῦσιν, εἰπέ μοι, οὔτε ἀναιροῦσιν; Ἀλλὰ τοῦ Θεοῦ συγχωροῦντος. Οὐδὲ γὰρ ὁ δήμιος δύναταί τι, μὴ τοῦ δικαστοῦ συγχωροῦντος· τοῦτο δὲ οὐ δυνάμεώς ἐστιν. Θεοὶ οἳ τὸν οὐρανὸν καὶ τὴν γῆν οὐκ ἐποίησαν ἀπολέσθωσαν ἐκ τῆς γῆς.","english":"CHAPTER 10.\n\nThus says the Lord: Do not learn the ways of the nations, and do not be afraid of the signs of heaven. That is: Do not occupy yourselves with the motion of the stars, devising a reckoning from them and a knowledge of things to come. And the phrase, \"of the signs of heaven,\" is as if to say: Do not suppose from the motion of the stars that this or that will happen. \"For the customs of the nations are vain.\" For do I say, \"Do not reverence them,\" because the nations reverence them? No; but because they are vain. By \"customs\" here he means religion. \"Adorned with silver and gold.\" But again the earth is wrapped around with gold on the outside, again human craft. \"They fastened them with hammers and nails.\" But they stand! But this is a defect; for they do not have their standing from themselves, which is why they cannot even move. What do the nails mean? Who makes a god for himself? When you see it standing, consider the nails that hold it—if you remove them, it will fall on its face. When you see it gleaming with gold, consider those who melted it. When you see it clothed, consider the bare wood, how it has nothing of itself, nor natural beauty. When you see it being carried, consider that this is a sign of weakness. \"Silver brought from Tharsis shall come.\" That is, from the sea. \"Gold of Mophath\"—from a place. \"Do not fear them, for they cannot do harm.\" What then? Tell me, do they not do harm, nor destroy? Only when God permits. For not even the executioner can do anything unless the judge permits; and this is not a matter of power. \"Let the gods who did not make heaven and earth perish from the earth.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":101,"ref":"p101","source":"Ἄρα τοῦτο τεκμήριον, Κἂν εὑρεθῇ τις τὸν οὐρανὸν ποιήσας, οὗτος Θεὸς ἀληθὴς, καὶ τοιοῦτος, οἷον ἄλλ. οἷος καὶ ὁ προφήτης φησίν. Αἰσχυνέσθωσαν παῖδες αἱρετικῶν. Πάντα γὰρ δι' αὐτοῦ ἐγένετο. Καὶ, Κατ' ἀρχὰς σὺ, Κύριε, τὴν γῆν ἐθεμελίωσας, καὶ ἔργα τῶν χειρῶν σού εἰσιν οἱ οὐρανοί. Οὐ τοῦτο τεκμήριον, ἀλλὰ συγκατάβασις. Οὐ γὰρ δὴ τοῦτο τοῦ Θεοῦ τὸ μέγα ἔργον, ἀλλὰ εἴτε ἄγγελοι, εἴτε ἀρχάγγελοι, εἴτε ἀρχαὶ, εἴτε δυνάμεις· τὸ δὲ πάντων μεῖζον, ὁ σταυρός. Θεὸς ὁ ποιήσας τὴν γῆν ἐν τῇ ἰσχύϊ αὐτοῦ. Δύο τίθησι, καὶ τὴν δημιουργίαν, καὶ τὴν ἁρμονίαν τὴν ἀρίστην. Ἐννόησον γὰρ οἷον ἦν τὸ παραχθῆναι μὲν, καὶ οὐρανὸν, καὶ γῆν, κεῖσθαι δὲ ἁπλῶς· πόσῳ μᾶλλον, καὶ κρεῖττον, οὐρανὸν χαμαὶ ἐῤῥιμμένον ἀναστῆσαι, καὶ περιθεῖναι στέγην τῇ γῇ. Καὶ τῇ φρονήσει αὐτοῦ ἐξέτεινε τὸν οὐρανόν. Καθάπερ καλύβην κατασκευάζων, οὕτως ὤρθωσεν, οὐ κατὰ μικρὸν συντιθεὶς, ἀλλ' ἀθρόα παραγαγὼν πάντα, ὥσπερ ἀπὸ ὅλων κύβων τεσσάρων τὸ πᾶν ποιῶν. Καὶ πλῆθος ὕδατος ἐν οὐρανῷ ἀστραπὰς εἰς ὑετὸν ἐποίησε καὶ ἐξήγαγε φῶς. Τὰς βροντὰς ἐνταῦθά φησι, καὶ τὸν ὑετὸν ἐξ αὐτῶν· καὶ τὸ θαυμαστὸν, ὕδωρ ἦχον ποιεῖ, φησί. Τὰ νέφη ποιεῖ τὰς βροντάς. Τίνος ἕνεκεν αἱ βρονταί; τοῦ καταπλῆξαι, καὶ σωφρονίσαι. Πῶς κατέχεται τὸ ὕδωρ, εἰπὲ, ἐν ἀέρι; Πῶς τὸ κατωφέρας, καὶ κατάῤῥυτον, ὥσπερ ἔκ τινος μηχανῆς, ἀνωμετέωρον γίγνεται; Πῶς οὐ ῥήγνυται τὰ νέφη προσαρασσόμενα ἀλλήλοις; Πῶς σῶμα χαῦνον οὕτω, φέρει τοσοῦτον ὄγκον, εἰπέ, μοι τὸ τῶν νεφῶν. Εἶδες τὸ θαυματοποιόν; Εἶδες τὸν ἀριστοτέχνην;","english":"Is this a proof? Even if someone is found who made heaven, this one is the true God, and such as another—such as the prophet also says. Let the children of heretics be ashamed. For all things came to be through him. And, In the beginning you, Lord, laid the foundation of the earth, and the works of your hands are the heavens. This is not a proof, but a condescension. For this is not the great work of God—rather, whether angels, or archangels, or principalities, or powers; but the greater than all is the cross. God who made the earth in his strength. He sets down two things: both the creation and the best harmony. For consider what it was for heaven and earth to be brought forth and simply to lie there; how much more, and better, to raise up heaven cast down to the ground and to put a roof around the earth. And by his understanding he stretched out the heaven. As one constructing a booth, so he set it upright, not putting it together little by little, but bringing all things forth at once, as if making the whole from four whole cubes. And a multitude of water in heaven he made lightnings for rain, and brought out light. Here he speaks of the thunders, and the rain from them; and the wonderful thing, he says, water makes a sound. The clouds make the thunders. For what purpose are the thunders? To strike terror and bring to sobriety. How is the water held, tell me, in the air? How does that which is downward and falling, as if from some machine, become suspended on high? How are the clouds not torn apart when they clash against one another? How does so loose a body, tell me, bear so great a mass—that of the clouds? Did you see the wonder-worker? Did you see the master craftsman?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":102,"ref":"p102","source":"Ἄνωθέν σοι τὴν γῆν ἄρδει, κτύπους πολλοὺς πρότερον ἀποτελῶν, ἵνα μηδὲν αὐτόματον εἶναι νομίζῃς. Καὶ ἀνήγαγε νεφέλας ἐξ ἐσχάτου τῆς γῆς. Τουτέστιν, ἀλλαχόθεν ἀλλαχοῦ φέρει ταῦτα· καὶ τοσοῦτον βαδίσαι ἐκεῖ εὔπορον μόνον, ὅπουπερ ἂν προστάττῃ. Ἀστραπὰς εἰς ὑετὸν ἐποίησεν. Καὶ μὴν καὶ ἀστραπῆς χωρὶς γένοιτ' ἂν ὑετὸς, καὶ ἐν εὐδίᾳ ἀστραπή. Ἀλλ' ὅταν ὁρῶμεν ἐν εὐδίᾳ, μακρὸν εἰκὸς εἶναι χειμῶνα, ἀστραπὴ ἐξέρχεται ἐπὶ πᾶσαν τὴν γῆν, καὶ πᾶσαν ἐπιτρέχει τὴν οἰκουμένην· τὸ δὲ πῶς γίνεται οὐκ οἶδα. Ὅρα οὐχὶ μερικὰς τὰς εὐεργεσίας λέγει, ἀλλὰ τὰς καθολικὰς, ἐπειδὴ πρὸς τοὺς θεοὺς ὁ λόγος ἦν αὐτῷ. Ἐμωράνθη πᾶς ἄνθρωπος ἀπὸ γνώσεως, κατησχύνθη, ὅτι ψευδῆ ἐχώνευσαν. Εἰ γὰρ καὶ σφόδρα ἐστὶ σοφὸς, ἀλλὰ μωρὰ ἐπεδείξατο ἐπὶ τοῖς γλυπτοῖς. Μάταιά ἐστιν ἔργα, ἐν καιρῷ ἐπισκοπῆς αὐτῶν ἀπολοῦνται. Ὅταν ἡ πόλις ἁλῷ, καὶ αὐτὰ τῆς τιμωρίας κοινωνήσουσιν. Οὐκ ἔστι τοιαύτη ἡ μερὶς Ἰακώβ. Τουτέστιν, οὐ χειροποίητον ἔχει Θεόν· ὅτι Ὁ πλάσας τὰ πάντα, οὗτος κληρονομία αὐτοῦ. Ἐνταῦθα τὸ κληρονομία περιττῶς κεῖται. Ἑρμηνεύεται δὲ παρὰ τῷ Ἑλληνικῷ ἀσαφῶς· ὃ δὲ βούλεται εἰπεῖν, τοῦτό ἐστιν· Ἡ μερὶς Ἰακὼβ οὐκ ἔστιν οἵα ἡ τῶν ἐθνῶν. Ἵνα εἴπῃ, Οὐκ ἔχει Θεὸν χειροτονητόν. Ἀλλὰ τίνα; Τὸν πλάστην τῶν ἁπάντων, τουτέστι τὸν Δημιουρ γόν. Καὶ Ἰσραὴλ ῥάβδος κληρονομίας αὐτοῦ Αὐτὸς δὲ, φησὶν, ἔχει τὸν Ἰσραὴλ, ἀντὶ κληρονομίας, τουτέστιν, ἐξελέξατο αὐτόν. Τίς δὲ οὗτος; Κύριος τῶν δυνάμεων ὄνομα αὐτῷ. Τοῦτό ἐστιν, ὁ τῶν ἁπάντων Κύριος. Συνήγαγεν ἔξωθεν τὴν ὑπόστασιν αὐτοῦ κατοικοῦσαν.","english":"From above he waters the earth for you, first producing many thunderclaps, so that you may not think anything happens of itself. And he brought up clouds from the end of the earth. That is, he carries these things from one place to another; and it is easy for him to travel there only, wherever he may command. He made lightnings for rain. And indeed rain could come without lightning, and lightning in fair weather. But when we see lightning in fair weather, it is likely that a long storm is coming; lightning goes out over all the earth, and runs over the whole inhabited world; but how it happens, I do not know. See, he does not speak of partial benefits, but of universal ones, since his argument was directed against the gods. Every man was made foolish from knowledge, he was put to shame, because they cast false things. For even if he is very wise, yet he showed himself foolish concerning carved images. They are vain works, in the time of their visitation they will perish. When the city is captured, they too will share in the punishment. Such is not the portion of Jacob. That is, he does not have a handmade God; because he who formed all things, this one is his inheritance. Here the word \"inheritance\" is used redundantly. And it is interpreted obscurely in the Greek text; but what he wishes to say is this: The portion of Jacob is not such as that of the nations. So as to say, He does not have a God appointed by hand. But whom? The fashioner of all things, that is, the Creator. And Israel is the rod of his inheritance. But he, he says, has Israel, instead of an inheritance, that is, he chose him. And who is this? The Lord of hosts is his name. That is, the Lord of all things. He gathered from outside his substance that dwells.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":103,"ref":"p103","source":"Αὐτὸς γὰρ αὐτοὺς συνεκρότησε διαλελυμένους, καὶ διεσπαρμένους· καὶ πάλιν διεσκόρπισε, καὶ πάλιν συνήγαγεν, δεικνὺς ὅτι καὶ ὁ πρότερον συνάγων, αὐτός ἐστιν, ὁ ἰώμενος τοὺς συντετριμμένους τῇ\n\nκαρδίᾳ, καὶ δεσμεύων τὰ συντρίμματα αὐτῶν. *Συνήγαγεν ἔξω τὴν ὑπόστασίν σου. Τουτέστι τὸν ἀλλότριον σε πλοῦτον ἐπικομίσασθαι πεποίηκεν· ἐσκύλευσε γὰρ Αἰγυπτίους. Κατοικοῦσα ἐν ἐκλεκτοῖς. Τουτέστι, καὶ ἐν τῇ καλλίστῃ γῇ κατοικίσαι πεποίηκε. Ἰδοὺ ἐγὼ σκελίζω, ὅπως εὑρεθῇ ἡ πληγή σου. Ἐπειδὴ γὰρ οὐχ ὡς ἀνθρώποις προσεῖχον αὐτοῖς, οὐδὲ παρὰ Θεοῦ οὗτοι ἐνόμιζον εἶναι τὰ ἀγαθά· ἀλλ' ἔλεγον· Ἐν τῇ ἰσχύϊ ἡμῶν ἔχομεν κέρατα· ὁ δὲ Κύριος οὐ μὴ ἀγαθοποιήσῃ, οὐδ' οὐ μὴ κακοποιήσῃ· διὰ τοῦτό φησιν, Ὅπως εὑρεθῇ ἡ πληγή σου. *Ἰδοὺ ἐγὼ σκληρυνῶ τοὺς κατοικοῦντας τὴν γῆν. Τουτέστιν ἀσθενεῖς ἐργάσομαι. Οὐαὶ ἐπὶ συντρίμματί σου Ἀλγηρὰ ἡ πληγή σου. Δικαίως ὅταν ἀπὸ κακίας ᾖ, ὅταν παρὰ Θεοῦ, ὅταν κατὰ ὀργὴν, ὅταν κατὰ ἐπιβουλὴν ἀνθρώπων. Ὡς ἐκ τῆς πόλεως ποιεῖται τοὺς λόγους. Κἀγὼ εἶπα, οὕτως τοῦτο τραῦμά ἐστι. Τὰ γὰρ ἄλλα οὐκ ἦν τραύματα φορητὰ, ἀλλὰ δεινά. *Καὶ ἐγὼ εἶπον, Οὕτως τὸ τραῦμά μοί ἐστιν. Ὁ προφήτης λέγει, ὀδυρόμενος διὰ τὰ κακὰ τῶν Ἰουδαίων. Ἡ σκηνή σου ἐταλαιπώρησεν· ὤλετο, καὶ πᾶσαι αἱ δέῤῥεις μου. *Τουτέστιν, ἔπεσε· λέγει δὲ περὶ τῆς Ἱερουσαλήμ. Τουτέστι, Τὰ τείχη οὐκ ἴσχυσάν με περιβαλεῖν. Τουτέστι, κατεσφράγισαν ἴσ. κατεισέφρησαν. μεγάλα τὰ δεινά. Οὐ γὰρ οὕτως προσεδόκησαν τὰ τῆς ἐφόδου. Οἶδα, Κύριε, ὅτι οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ. Περὶ τοῦ Βαβυλωνίου λέγει.","english":"For he himself shattered them when they were broken apart and scattered; and again he dispersed them, and again he gathered them, showing that he who formerly gathered them is the same who heals the broken in heart and binds up their wounds. He brought out your substance abroad. That is, he caused you to carry off another's wealth; for he despoiled the Egyptians. Dweller among the chosen. That is, he caused you to dwell in the finest land. Behold, I will make your stroke to fester, so that your wound may be found. For since they did not attend to them as to men, nor did they think these good things were from God; but they said, In our strength we have horns; and the Lord will neither do good nor do evil; therefore he says, So that your wound may be found. Behold, I will harden those who dwell in the land. That is, I will make them weak. Woe upon your destruction; grievous is your wound. Rightly, when it is from wickedness, when it is from God, when it is according to anger, when it is according to the plotting of men. As from the city he makes his words. And I said, Thus is this my wound. For the other wounds were not bearable, but dreadful. And I said, Thus is my wound. The prophet speaks, lamenting because of the evils of the Jews. Your tent has been brought to misery; it has perished, and all my curtains. That is, it has fallen; and he speaks concerning Jerusalem. That is, the walls could not surround me. That is, they sealed up, they crept in. great are the evils. For they did not so expect the things of the assault. I know, Lord, that a man's way is not his own. He speaks concerning the Babylonian.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":104,"ref":"p104","source":"ΚΕΦΑΛ. ΙΑʹ.\n\nὉ λόγος ὁ γενόμενος πρὸς τὸν Ἱερεμίαν παρὰ Κυρίου λέγων· Ἀκούσατε τοὺς λόγους τῆς διαθήκης ταύτης. Δείξας μάταιον τὸν λόγον τῶν λεγόντων, ὡς οὐδὲ ἁμαρτάνοντας αὐτοὺς κολάσει Θεὸς, προνοῶν τοῦ ναοῦ· καὶ ὡς οὐδὲ ἐκ τῆς περιτομῆς ὄφελός τι ἕξουσιν ἁμαρτάνοντες εἰς Θεόν. Διὰ τοῦτο ἀπειλεῖ αὐτοῖς, ὡς Τὴν ἐσχάτην ὑφέξεσθε τιμωρίαν μὴ ἀκούσαντες τῆς τοῦ προφήτου παραινέσεως. *Ἐπικατάρατος ἄνθρωπος, ὃς οὐκ ἀκούσει τὸν λόγον τῆς διαθήκης ταύτης, ἧς ἐνετειλάμην τοῖς πατράσιν ὑμῶν, ἐν ἡμέρᾳ ᾗ ἀνήγαγον αὐτοὺς ἐκ γῆς Αἰγύπτου, ἐκ τῆς καμίνου τῆς σιδηρᾶς. Ὁ Ἑβραῖος, ἐκ τῆς καμίνου σιδήρου, λέγει. Ἵνα εἴπῃ, ὅτι Οἱ πατέρες ὑμῶν οὕτως κακοῖς διαφόροις ἐνέπεσον, ὡς ὁ σίδηρος ἐν καμίνῳ μαλαττόμενος καὶ τυπτόμενος. *Πῶς τῶν Αἰγυπτίων ἤκουσεν ἴσ. Πῶς ὑπὸ τῶν Αἰγυπτίων καὶ ταλαιπωρούμενοι καὶ ἀναιρούμενοι ἤκουον; ἵνα δείξῃ ὅτι δυνατὸν ἀκούειν, ὅταν θέλωσι. Πηλὸς ἦν καὶ πλινθία, καὶ οὐδεὶς ἀντέλεγεν· ἄνεσις καὶ μάννα, καὶ ἐγόγγυζον. Ἀλλ' οὐδὲν μέγα ἐδόκει εἶναι τοῖς παχυτέροις. Ὅπως στήσω τὸν ὅρκον μου, ὃν ὤμοσα τοῖς πατράσιν ὑμῶν τοῦ δοῦναι. Οὕτω καὶ ἐν τῇ Καινῇ ποιεῖ, ἐξείλετο ἡμᾶς δουλείας χαλεπῆς, καὶ τυραννίδος ἀφορήτου καὶ δεινῆς, οὐδὲ καλέσασιν αὐτὸν, οὐδὲ δεηθεῖσιν αὐτοῦ ἔδωκε νόμον. Καὶ πάλιν ὑπισχνεῖται δώσειν βασιλείαν οὐρανῶν. Ἀνάγνωθι τοὺς λόγους τούτους, κ. τ. λ. καὶ οὐκ ἐποίησαν. Ὅρα ἀνθρωπίνην συμπάθειαν, ἐλεηθῆναι μόνον βουλομένου αὐτοὺς, οὐχὶ τὸ δίκαιον σκοποῦντος, ἀλλὰ τὸ συγγενές. Ἑτέρως φείδεται πατὴρ, ἑτέρως ξένος. Πατὴρ πολλάκις κολάζει, καὶ οὐ κάμπτεται·","english":"CHAPTER 11.\n\nThe word that came to Jeremiah from the Lord, saying: Hear the words of this covenant. He has shown that the word of those who say that God will not punish them even when they sin is vain, as he provides for the temple; and that not even from circumcision will they have any benefit when they sin against God. Therefore he threatens them, that you will undergo the final punishment if you do not hear the prophet's exhortation. Cursed is the man who will not hear the word of this covenant, which I commanded to your fathers in the day when I brought them up out of the land of Egypt, out of the iron furnace. The Hebrew says, out of the furnace of iron. So as to say: Your fathers fell into such various evils as iron is softened and beaten in a furnace. How did they hear the Egyptians? How, while being oppressed and slain by the Egyptians, did they hear? So that he may show that it is possible to hear, when they are willing. There was clay and brickmaking, and no one contradicted; there was relief and manna, and they grumbled. But nothing seemed great to the coarser sort. That I might establish my oath which I swore to your fathers, to give. So also in the New Covenant he does: he delivered us from a harsh slavery and an unbearable and terrible tyranny, and though they neither called upon him nor besought him, he gave the law. And again he promises to give the kingdom of heaven. Read these words, etc., and they did not do them. See human compassion: he wishes only that they be shown mercy, not looking to what is just, but to what is kindred. A father spares in one way, a stranger in another. A father often punishes, and is not bent—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":105,"ref":"p105","source":"ὁ δὲ ἀλλότριος ὁρῶν κάμπτεται. Ἆρα φιλοστοργότερος οὗτος παρ' ἡμῖν; Παρίημι πάντα ἐκεῖνα ἀπὸ τοῦ νῦν· ἔστω παράδειγμα μέγιστον αὐτοῖς τὰ πάτρια κακά. Εὑρέθη σύνδεσμος ἐν ἀνδράσιν Ἰούδα. Τὴν πλοκὴν τῶν κακῶν τὴν διὰ τὰ ἁμαρτήματα λέγει. Ἐπεστράφησαν ἐπὶ τὰς ἀδικίας τῶν πατέρων αὐτῶν τῶν προτέρων. Ποία συγγνώμη; Τί δύσκολον; Τί χαλεπόν; χαλεπὸν τὸ ἁμαρτεῖν. Οὐχ ἑώρων παράδειγμα τοὺς προγόνους. Καὶ σὺ μὴ προσεύχου περὶ τοῦ λαοῦ τούτου. Ὅτι οὐκ εἰσακούσομαι. Εἶδες ἀπόφασιν; καὶ\n\nμὴν ἄνω εἶπες, ὅτι Οὐκ εἰσακούσομαί σου· καὶ πάλιν λέγεις· Ἀνάγνωθι τοὺς λόγους τούτους. Καὶ πάλιν δίδως πρόφασιν σωτηρίας, λέγων· Ἐὰν διορθοῦντες διορθώσητε τὰς ὁδοὺς ὑμῶν καὶ τὰ ἐπιτηδεύματα ὑμῶν. Τί ἡ ἠγαπημένη ἐν τῷ οἴκῳ μου ἐποίησε βδέλυγμα; Ποῖον ἔχει τὸ πρᾶγμα λόγον; Τίνα ἂν ἔχοι καιρὸν ἐνταῦθα τὸ λέγειν; Οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ; Ποίους πόνους οὐκ ἤνεγκε; τίνας ἱδρῶτας, ποίους ἀγῶνας οὐχ ὑπέμεινε; Ποῖος ὄλισθος; Ἐμὲ παροξύναι βούλεται. Διατί εἰς ἐμὲ ἐνύβρισεν ἡ πεφιλημένη; εἰ γὰρ μὴ ἐφίλουν αὐτὴν τίνος ἕνεκεν ὕβρισεν; Τουτέστι, Διατί ἡ ὑπ' ἐμοῦ τοσοῦτον ἀγαπηθεῖσα εἰς τὸν ναὸν τῆς ἐμῆς προσκυνήσεως τοῖς εἰδώλοις ἐλάτρευεν; Μὴ εὐχαὶ καὶ κρέα ἅγια ἀφαιροῦσιν ἀπὸ σοῦ τὴν κακίαν σου; Τουτέστι, Μὴ τὸ θύειν ἐμοὶ καθαίρει σου τὴν εἰδωλολατρείαν, λατρεύουσαν τοῖς εἰδώλοις; ἢ τούτους διαφεύξῃ; τουτέστι τῇ διὰ τῶν λόγων λατρείᾳ. Μὴ εὐχαὶ καὶ κρέα ἅγια ἀφελοῦσιν; Καὶ μὴν εἰς τοῦτο ἐδόθησαν, ἵνα ἀφέλωσι τὰς σωματικὰς τὰς ἀκουσίους, ἀλλ' οὐχὶ τὰς τοιαύτας.","english":"But the stranger, seeing it, is bent down. Is he then more affectionate than we are? I set aside all those things from now on; let the ancestral evils be for them a very great example. A conspiracy was found among the men of Judah. He speaks of the entanglement of evils that comes about through sins. They turned back to the injustices of their fathers, those who came before. What excuse is there? What is difficult? What is hard? It is hard to sin. They did not see their forefathers as an example. And do not you pray for this people. Because I will not listen. Did you see the verdict? And yet above you said, \"I will not listen to you\"; and again you say, \"Read these words.\" And again you give an occasion of salvation, saying, \"If you thoroughly correct your ways and your practices.\" What has the beloved done in my house? An abomination? What sense does the matter have? What occasion would there be for saying this here? Is not a man's way his own? What labors did he not endure? What sweats, what struggles did he not submit to? What slip? He wishes to provoke me. Why did the beloved insult me? For if I did not love her, for whose sake did she insult? That is, Why did she who was so greatly loved by me serve idols in the temple of my worship? Do not prayers and holy meats take away your wickedness from you? That is, Does sacrificing to me cleanse your idolatry, which serves idols? Or will you escape these? That is, by the worship that is through words. Do not prayers and holy meats take them away? And yet they were given for this, that they might take away the bodily and involuntary ones, but not such as these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":106,"ref":"p106","source":"*Ἐλαίαν ὡραίαν, εὔσκιον τῷ εἴδει ἐκάλεσε Κύριος τὸ ὄνομά σου εἰς φωνὴν περιτομῆς αὐτῆς. Ἐγὼ μὲν γὰρ ἀεὶ θάλλουσάν σε ἐποίησα, καθάπερ ἐλαίαν. Τὸ δὲ, Εἰς φωνὴν διατομῆς αὐτῆς, τουτέστι μὴ ἔχουσαν καρπὸν ἀπερίτμητον, ἵνα εἴπῃ ἀκάθαρτον. Ἀλλὰ πανταχόθεν σε ἐκόσμησα, καὶ τοῖς νομίμοις, καὶ τῇ λατρείᾳ, καὶ τῇ τῶν ἱερέων ἐπιστασίᾳ, καὶ τῇ παρ' ἐμαυτοῦ προνοίᾳ. Ἀνήφθη πῦρ ἐπ' αὐτήν. Ἀλλ' ἐπεσπάσω, φησὶ, τὴν τιμωρίαν. *Καὶ ἠχρειώθησαν οἱ κλάδοι αὐτῆς. Τουτέστιν ἄκαρπος ἔμεινε. Ταῦτα ἀκούων ὁ προφήτης εἰς πλείονα ἀθυμίαν καταπίπτων ἱκέτευε τὸν Θεὸν ὑπὲρ τοῦ λαοῦ. Εἰρηκὼς οὖν ὑπεράνω, Καὶ σὺ μὴ προσεύχου ὑπὲρ τοῦ λαοῦ τούτου· καὶ ἐπαγαγὼν τούτων τὸν ἔλεγχον ἀπὸ τοῦ, Τί ἡ ἠγαπημένη ἐν τῷ οἴκῳ μου ἐποίησε βδέλυγμα; καὶ τὰ ἑξῆς· ἐπειδὴ ἔτι ἐπέμενεν ὑπὲρ τοῦ λαοῦ, βουλόμενος ὁ Θεὸς δεῖξαι τοῦ πλήθους τὴν κακίαν, καὶ ὡς ἀμεταμέλητα πταίουσι, καὶ τὴν κατ' αὐτοῦ βουλὴν ἐμήνυσε τῷ προφήτῃ, καὶ ἀπιστοῦντι σαφῶς ἔδειξεν αὐτῶν τὴν κακίαν. Πείρᾳ ἴσ. τῇ ὥρᾳ ἢ τῇ ὀπώρᾳ, τὸν πλοῦτον παρέστησεν. Τὸ κάλλος ἀπὸ τοῦ δένδρου, τὸ διηνεκὲς τῆς ζωῆς, τὸ ἀειθαλές. Εἰς φωνὴν περιτομῆς αὐτῆς ἀνήφθη πῦρ ἐπ' αὐτὴν, μεγάλη ἡ θλῖψις ἐπὶ σέ. Τουτέστιν, Οὐδὲ πρὸς βραχὺ δώσεις δίκην, ἀλλὰ τιμωρίαν μεγίστην διὰ τὰς ἁμαρτίας σου. Καὶ Κύριος ὁ καταφυτεύσας σε, ἐλάλησεν ἐπὶ σὲ κακὰ, ἀντὶ τῆς κακίας οἴκου Ἰσραήλ. Ἡ μεγίστη κακία, ὅταν ὁ τοιοῦτος κολάζῃ, ὁ τοσαύτην ἐπιδεικνύμενος πρόνοιαν, αὐτὸς ὁ τιμωρούμενος ᾖ· οὐ γὰρ ἂν ἣν ἐφίλει ἀθρόον οὕτως ἔῤῥιπτεν, εἰ μὴ πολλὴν ᾔδει κακίαν οὖσαν·","english":"The Lord called your name a beautiful olive tree, well-shaded in appearance, at the sound of its circumcision. For I made you always flourishing, like an olive tree. But the phrase, At the sound of its circumcision, means not having fruit uncircumcised, so as to call it unclean. But I adorned you from every side, both with the laws, and with the worship, and with the oversight of the priests, and with my own providence. Fire was kindled against her. But you drew upon yourself, he says, the punishment. And her branches became useless. That is, she remained fruitless. The prophet, hearing these things and falling into greater despondency, kept entreating God on behalf of the people. Having therefore said above, And do not pray for this people; and having added the reproof of these things from the words, What has the beloved done in my house, an abomination? and the following; since he still persisted on behalf of the people, God, wishing to show the wickedness of the multitude, and that they sin without repentance, both disclosed his counsel against them to the prophet, and clearly showed their wickedness to him who disbelieved. By trial at the same hour or in the autumn, he set before him the wealth. The beauty from the tree, the continuity of life, the ever-green. At the sound of its circumcision fire was kindled against her, great is the affliction upon you. That is, You will not pay the penalty even for a short time, but the greatest punishment because of your sins. And the Lord who planted you spoke evil against you, in return for the wickedness of the house of Israel. The greatest wickedness is when such a one is punished, he who displays so great providence, when he himself is the one being punished; for he would not thus suddenly cast away what he loved, unless he knew there was great wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":107,"ref":"p107","source":"ὁ μηδὲν κατορθωκυῖαν οὕτω φιλήσας, καὶ ἐπιμελείας μεταδοὺς τοσαύτης, οὕτως οὐκ ἂν ἀπέστη εὐθέως. Ὥστε εἰκότως μεγίστης τοῦτο κακίας τεκμήριον. *Κύριε, γνώρισόν μοι, καὶ γνώσομαι. Τότε εἶδον τὰ ἐπιτηδεύματα αὐτῶν. Τουτέστιν ἐλάνθανόν με πρὸ τοῦ σε γνωρίσαι μοι. Τίνα δὲ ἦν ταῦτα; Ὅτε εἰς ἐμὲ ἡμάρτανον, οὐχ ἑώρας· ὅτε τοιαῦτα ὕβριζον οὐκ εἶδες, ἀλλ' ἔλεγες· Οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ. Διατί μὴ λέγεις καὶ νῦν· Οὐχὶ τοῦ ἀνθρώπου ἡ ὁδὸς αὐτοῦ, ἀλλὰ τὰ ἐπιτηδεύματα αὐτῶν καλεῖς; Ἐγὼ δὲ ὡς ἀρνίον ἄκακον ἀγόμενον τοῦ θύεσθαι, οὐκ ἔγνων· ἐπ' ἐμὲ ἐλογίσαντο λογισμὸν πονηρόν. Τινὲς ταῦτα εἰς τὸν Χριστὸν ἐκλαμβάνουσιν, ἀλλ' ἡμεῖς τέως τῆς ἱστορίας ἐχώμεθα μηδὲν ἐγκαλοῦντες ἐκείνοις. Πανταχόθεν γὰρ ἡ Ἐκκλησία οἰκοδομείσθω. Δεύτερον ἤδη τῷ προφήτῃ εἶπε· Μὴ εὔχου ὑπὲρ αὐτῶν, καὶ οὐχ ἁπλῶς εἶπεν, ἀλλὰ καὶ τὰς αἰτίας προσέθηκε. Καί τοι εἰ καὶ ἁπλῶς ἦν εἰρηκὼς, ἔδει ἀκουσθῆναι· νῦν δὲ καὶ τὰς αἰτίας λέγει. Οὐχ ὁρᾷς τί αὐτοὶ ποιοῦσιν; ἐπεὶ οὖν διὰ τῶν λόγων οὐκ ἔπειθεν αὐτὸν, δι' ἔργων ἔπεισε, καὶ τὴν εἰς αὐτὸν ὕβριν ἔδειξεν. Φιλοσοφεῖς σὺ, φησὶν, ἐν οἷς ὑβρίζομαι ἐγώ. Ὅρα ἐπιείκειαν, καὶ ταπεινότητα. Ἐπειδὴ γὰρ εἰκὸς ἦν ἐκείνους ταῖς εὐχαῖς ταῖς τούτου θαῤῥοῦντας γενέσθαι χείρους, οὗτος δὲ οὐκ ἠνείχετο","english":"He who loved them though they had accomplished nothing, and imparted so much care, would not have departed immediately. So this is reasonably a proof of the greatest wickedness. Lord, make known to me, and I shall know. Then I saw their practices. That is, they escaped my notice before you made them known to me. But what were these? When they sinned against me, you did not see; when they committed such outrages, you did not look, but you said: Is not the way of man his own? Why do you not say also now: Is not the way of man his own, but you call their practices? But I, like a harmless lamb led to be sacrificed, did not know; they devised an evil plan against me. Some interpret these things as referring to Christ, but for now let us hold to the history, finding no fault with them. For let the Church be built up from every side. For the second time he has already said to the prophet: Do not pray for them, and he did not say it simply, but also added the reasons. And yet even if he had spoken simply, it ought to have been heard; but now he also states the reasons. Do you not see what they themselves do? Since, then, he did not persuade him by words, he persuaded him by deeds, and showed the outrage against him. You philosophize, he says, in the matters in which I am outraged. Observe the forbearance and the humility. For since it was likely that they, trusting in his prayers, would become worse, but he did not endure","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":108,"ref":"p108","source":"μὴ εὔχεσθαι ὑπὲρ αὐτῶν· δεῖξαι αὐτῷ βουλόμενος, ὅτι οὐκ ἔστι τοῦ Θεοῦ φιλανθρωπότερος, ἀλλὰ οὐδὲ κατὰ μικρὸν ἐγγὺς, ὅρα τί ποιεῖ. Τοὺς δόλους αὐτῶν καὶ τὰς βουλὰς κατασκευάζει γενέσθαι φανερὰς, ἐκπομπεύων ταῦτα, καὶ τί ἔπραττον, καὶ τί ἔλεγον. Ἵνα μάθῃ ὅτι οὐκ ἀπορῶν αὐτῶν οὐκ ἀκούει, ἀλλ' ἀναξίους ὄντας οὐκ ἐλεεῖ. Ἐγὼ δὲ ὡς ἀρνίον ἄκακον. Θαυμαστὴ ἡ ἀφέλεια τοῦ προφήτου. Οὐδὲν οὕτως ὁ Θεὸς προσίεται· ἄρα καὶ τὰ πρότερα ἐξ ἀφελοῦς πείρας ἔπαθεν. Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ. Τί ἐστι ξύλον; Σταυρώσωμεν αὐτὸν, ὡς ἐπικατάρατον, μηδὲ κοινῷ τελευτήσει θανάτῳ, καὶ μετὰ ὁμονοίας ἡ κακία. *Ἐπ' ἐμὲ ἐλογίσαντο λογισμὸν, λέγοντες· Δεῦτε, καὶ ἐμβάλωμεν ξύλον εἰς τὸν ἄρτον αὐτοῦ, καὶ ἐκτρίψωμεν αὐτὸν ἀπὸ γῆς ζώντων. Τουτέστι ῥίζαν θανάσιμον· τοῦτο γὰρ λέγει ξύλον. Κύριε, κρίνων δίκαια. Ἴδοιμι τὴν παρὰ σοῦ ἐκδίκησιν ἐξ αὐτῶν, ὅτι πρὸς σὲ ἀπεκάλυψα τὸ δικαίωμά μου. Τουτέστι δικαίαν εἴσπραξαι παρ' αὐτῶν δίκην. Γνοὺς γὰρ αὐτῶν τὴν πονηρίαν, ἐπαύσατο τοῦ προσεύχεσθαι. Ὅρα παῤῥησίαν ἁπλῶς, καὶ εἰκῆ ταῦτα πάσχω· παρὰ σοῦ βούλομαι ἐκδίκησιν, ἂν θέλῃς, φησίν. Οὐκ ἂν δὲ γένοιτο παρὰ σοῦ, ὃ μὴ μετὰ τοῦ δικαίου γένοιτο, ὡς ὅταν παρὰ τοῦ κριτοῦ ἡ ἀπαίτησις. Οὐχ ἁπλῶς εἶπεν κρίνων δίκαια, δοκιμάζων νεφρούς. Εἴ τι λάθρα κατ' αὐτῶν τετόλμηται, εἴ τι κατὰ διάνοιαν, σὺ οἶδας ὁ τὰ ἀπόῤῥητα πάντων εἰδώς. Πρὸς σὲ ἀπεκάλυψα τὸ δικαίωμά μου. Τουτέστι τὰ δίκαιά μού σοι εἶπον. Σὺ Κύριος ἐπεξελθεῖν. Ὁρᾷς ὅτι οὐχ ἑαυτῷ ἐπιτρέπει, ἀλλὰ τῷ Θεῷ, ἤκουσάς μου τὰ δικαιώματα· ὡς θέλεις ποίησον.","english":"Do not pray for them. Wishing to show him that he is not more philanthropic than God—indeed, not even close by a little—see what He does. He makes their deceits and plans become manifest, parading them publicly: both what they were doing and what they were saying. So that he may learn that it is not because He is at a loss about them that He does not hear, but because they are unworthy He does not show mercy. But I was like an innocent lamb. Admirable is the simplicity of the prophet. God accepts nothing so much as this; therefore even the former things he suffered from a simple attempt. Come, and let us put wood into his bread. What is wood? Let us crucify him, as accursed, and let him not even die a common death—and their wickedness was with one accord. Against me they devised a plan, saying: Come, and let us put wood into his bread, and let us wipe him out from the land of the living. That is, a deadly root; for this is what he calls wood. Lord, judging righteous things. May I see the vengeance from you upon them, because to you I have revealed my right. That is, exact a just penalty from them. For having known their wickedness, he ceased praying. See the boldness plainly: and I suffer these things in vain; I wish vengeance from you, if you will, he says. But it would not come from you, which would not come with justice, as when the demand comes from the judge. He did not say simply judging righteous things, testing kidneys. If anything has been dared against them in secret, if anything in thought, you know, who know the hidden things of all. To you I have revealed my right. That is, I have told you my righteous claims. You, Lord, exact punishment. You see that he does not entrust it to himself, but to God: you have heard my righteous claims; do as you will.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":109,"ref":"p109","source":"Διὰ τοῦτο τάδε λέγει Κύριος ἐπὶ τοὺς ἄνδρας Ἀναθὼθ, τοὺς ζητοῦντας τὴν ψυχήν μου, τοὺς λέγοντας, Οὐ μὴ προφητεύσεις ἐπὶ τῷ ὀνόματι Κυρίου· εἰ δὲ μὴ, ἀποθάνῃ, κ. τ. λ. Ὁρᾷς ὅτι εἰς Θεὸν ἔτεινε τὸ πρᾶγμα. Ἐκώλυον λέγειν τὰ παρὰ Θεοῦ· τοῦτο καὶ Ἡσαΐας λέγει· Μὴ λέγετε ἡμῖν τὴν ὁδὸν Κυρίου, ἀλλὰ λέγετε ἡμῖν ἕτερα. Κἀκείνων πολλὴ ἡ κακία, ὅταν μὴ ἀνέχωνται μηδὲ φωνῆς θεραπεῦσαι δυναμένης· καὶ ὅρα τὴν κακίαν. Αὐτοὶ οἱ πολῖται καλλωπίζεσθαι ὀφείλοντες ἐπὶ τῷ προφήτῃ, αὐτοὶ αὐτὸν ἐπιχειροῦσιν ἀνελεῖν. Ἔνθα ἐβλάστησε τὸ καλὸν, ἐκεῖ πλείων ἡ κακία. Ἴσως καὶ φθόνος ἦν πολύς. Ἰδοὺ ἐγὼ ἐπισκέψομαι ἐπ' αὐτούς; καὶ οἱ υἱοὶ αὐτῶν, καὶ αἱ θυγατέρες, κ. τ. λ. Ἀλλ' ὅρα, χαλεπωτέραν ἔδωκαν δίκην· διατί καὶ οἱ παῖδες; Τίνος ἕνεκεν; Ἴσως καὶ αὐτοὶ πονηροὶ ἦσαν, οὐδὲ τῷ παραδείγματι τῶν ἀνδρῶν ἐσωφρονίσθησαν. Ὁρᾷς πῶς ἀγανακτῶ ὑβριζομένου σου· οὕτω καὶ σὺ ὑβριζομένου μου. Ὅτι ἐπάξω κακὰ ἐπὶ τοὺς κατοικοῦντας ἐν Ἀναθὼθ ἐν ἐνιαυτῷ ἐπισκέψεως αὐτῶν. Πάλιν εἰς ἀναβολὴν τὸν λόγον ἤγαγεν, ὅτε οὕτως ἐπείγει τὴν τιμωρίαν· πείθων αὐτὸν καὶ δεικνὺς πῶς ἐστιν ἀγαθός. Οὐχὶ νῦν ἐπάξω, φησὶν, ἀλλ' ἐν ἐνιαυτῷ, ὥστε καὶ ἔδωκεν αὐτοῖς καὶ προθεσμίαν μετανοίας.","english":"Therefore thus says the Lord concerning the men of Anathoth, who seek my life, who say, You shall not prophesy in the name of the Lord; but if you do, you shall die, etc. Do you see that the matter tended against God? They were preventing the speaking of the things that come from God. Isaiah also says this: Do not tell us the way of the Lord, but tell us other things. And great is their wickedness, when they do not endure even a voice that is able to heal; and observe the wickedness. Those very citizens who ought to take pride in the prophet, they themselves attempt to destroy him. Where the good sprang up, there the wickedness is greater. Perhaps there was also much envy. Behold, I will visit upon them; and their sons, and their daughters, etc. But observe, they gave a harsher penalty. Why also the children? For what reason? Perhaps they too were wicked, and were not brought to their senses by the example of the men. Do you see how I am indignant when you are insulted? So also you, when I am insulted. Because I will bring evils upon those who dwell in Anathoth in the year of their visitation. Again he brought the word to a delay, when he thus urges the punishment; persuading him and showing how good he is. Not now, he says, will I bring it, but in a year, so that he even gave them a set time for repentance.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":110,"ref":"p110","source":"ΚΕΦ. ΙΒʹ.\n\nΔίκαιος εἶ, Κύριε. Κοινότερον μὲν καὶ αὐτὸς ταῦτα διαπορεῖ. Οὐ περὶ τὴν τοῦ πράγματος φύσιν ἰλιγγιᾷ, ἀλλὰ περὶ τὸν τρόπον, καὶ φησίν· Οἴδαμεν γὰρ ὅτι δίκαιος εἶ, πλὴν τὸν τρόπον τῆς δικαιοσύνης οὐχ εὑρίσκω. Ὥσπερ ἂν εἴ τις οἰκοδόμον, ἢ κατασκάπτοντα ἴσ. εἶτα κατασ. οἰκίαν βλέπων λέγοι· Οἴδαμεν ὅτι οἰκοδόμος εἶ, ἀλλ' οὐχ ὁρῶ τὸν τρόπον τῆς οἰκοδομῆς ἄλλ. οἰκοδομίας. Διὰ γὰρ τοῦτό φησι, καὶ σοὶ ἐντυγχάνω. Καὶ μετ' ὀλίγα· Οὔτε σοῦ τις καταγνώσεται ὡς ἀδίκου, οὔτε ἐμοῦ τις καταγνώσεται, ὡς ἀλόγως ζητοῦντος. Ὅτι ἀπολογήσομαι πρὸς σέ. Τουτέστι γνούς σε δίκαιον, ἐξ ὧν ἐδίδαξάς με τὰ κεκριμένα. Ἀπολογοῦμαι ὑπὲρ οὗ σε ἱκέτευσα. Πλὴν κρίματα λαλήσω πρὸς σέ. Τὸ ἐναντίον, φησὶ, νῦν δικαιολογήσομαι πρὸς σὲ, ὦ Δεσπότα, ἐπισπεύδων τῶν\n\nπονηρῶν τὴν δίκην. Τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται; Ταῦτα πάντα περὶ τῶν ἐν ἁμαρτίαις ἔτι ἐνστρεφομένων λέγει. Ἀλλὰ τότε μὲν ἐπὶ τούτοις ἀλύει, νῦν δὲ οὐκέτι. Τοῦτο γοῦν καὶ Δαυΐδ φησι· τοῦτο καὶ Ἰώβ· ἀλλ' ὅρα πότε. Ὅταν αὐτῶν ἐθορυβήθη ἡ διάνοια. Ὥστε τὰ ἐκ τεθορυβημένης διανοίας, οὐ δεῖ ὡς δόγματα ἔχειν. Καὶ γὰρ ἐκεῖνος ὅτε ὠνειδίζετο παρὰ τῶν φίλων· καὶ οὗτος ὅτε δεινὰ ἔπασχεν παρὰ τῶν εὐπαθούντων· καὶ Δαυῒδ, ὅτε ἐν πολλῇ ἀθυμίᾳ ἦν, φησίν· Ἐγὼ εἶπα ἐν τῇ ἐκστάσει μου, Ἀπέῤῥιμμαι ἀπὸ προσώπου τῶν ὀφθαλμῶν σου. Ἀλλὰ καὶ ἐν τῇ ἐκστάσει μου εἶπα· Πᾶς ἄνθρωπος ψεύστης. Καὶ πάλιν· Ἐγὼ εἶπα ἐν τῇ εὐθηνίᾳ μου, Οὐ μὴ σαλευθῶ εἰς τὸν αἰῶνα. Ὥστε ἴσ. ὡς πᾶς τῶν πασχόντων οἱ λογισμοὶ αὐτῶν, οὐδὲ οὕτως ἴσ.","english":"CHAPTER 12.\n\nRighteous are you, O Lord. In a rather ordinary way he too raises these questions. He is not dizzy about the nature of the matter, but about the manner, and he says: For we know that you are righteous, but the manner of your righteousness I do not find. As if someone, seeing a builder either demolishing a house or building one, should say: We know that you are a builder, but I do not see the manner of the building or the construction. For this reason he says, and I appeal to you. And after a little: Neither will anyone condemn you as unjust, nor will anyone condemn me as questioning unreasonably. For I will make my defense to you. That is, knowing you to be righteous from what you have taught me, the things that have been decided. I make my defense concerning that for which I besought you. But I will speak judgments with you. The opposite, he says, now I will plead my cause before you, O Master, hastening the punishment of the wicked. Why is the way of the ungodly prosperous? All these things he says concerning those who are still entangled in sins. But then he was at a loss over these things, but now no longer. At any rate David says this, and Job too; but observe when. When their mind was troubled. So then, the things that come from a troubled mind ought not to be held as doctrines. For that one too, when he was reproached by his friends; and this one, when he suffered terrible things from those who were at ease; and David, when he was in great despondency, says: I said in my ecstasy, I am cast away from before your eyes. But also in my ecstasy I said: Every man is a liar. And again: I said in my prosperity, I shall never be shaken. So that, as it were, the reasonings of all who suffer are not even so.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":111,"ref":"p111","source":"οὐδὲ ὅλως ἀνέχονται τῆς τιμωρίας τῶν ἐχθρῶν, ἀλλὰ καὶ κατεπείγουσιν αὐτήν. Καὶ πάλιν· Τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦται; καὶ μὴν τοῖς δικαίοις τοῦτο ἐπηγγέλη· ὡς ὅταν λέγῃ ἀλλαχοῦ περὶ τοῦ δικαίου· Καὶ πάντα ὅσα ἂν ποιῇ κατευοδωθήσεται. Διατί ὁδὸς ἀσεβῶν· ἐνταῦθα τὴν αἰτίαν βούλεται μαθεῖν. Εὐθήνησαν πάντες οἱ ἀθετοῦντες· τὸ μεῖζον ἄπορον, ὅτι πάντες πάσχουσιν αὐτὸ, καὶ οἱ Ἰουδαῖοι. Ἀλλ' οὐχ οὕτως, ἀλλὰ μετὰ κακίας, ὡς ὅταν λέγωσι· Πᾶς ὁ ποιῶν τὸ πονηρὸν, καλὸν ἐνώπιον Κυρίου, καὶ ἐν αὐτοῖς εὐδόκησεν. Εἶδες, ὅτι κἂν μὴ πάσχῃ δίκαιός τι πάθος ἰδὼν ἕτερον πάσχοντα, ὡς καὶ αὐτὸς πάσχων ἀθυμεῖ; τοῦτο ἠπόρουν. Τί ὅτι ὁδὸς ἀσεβῶν εὐοδοῦσαι; Περὶ τῶν παρανόμων τοῦ λαοῦ λέγει· γνοὺς γὰρ τὴν κατ' αὐτοῦ συσκευὴν, κατεύχεται αὐτῶν, ἐπείγων τὴν κατ' αὐτῶν τιμωρίαν. Ἐφύτευσας αὐτοὺς, καὶ ἐῤῥιζώθησαν. Ἀκούεις πάντων εὐθέως, καὶ τῶν εὐχῶν αὐτῶν, μάστιγα δὲ οὐκ ἐπάγεις. Ἐν πόνῳ γὰρ ἀνθρώπων οὐκ εἰσὶ, φησὶν ὁ Δαυΐδ, καὶ μετὰ ἀνθρώπων οὐ μαστιγωθήσονται. Ὁ δὲ Ἰὼβ ἑτέρως· Διατί ἀσεβεῖς ζῶσι; πεπαλαίωνται δὲ ἐν πλούτῳ. Ἀλλ' ἄξιον ἐντεῦθεν ζητῆσαι, τίνος ἕνεκεν ταῦτα ἐγίνετο. Τανῦν μὲν γὰρ εἰκότως, ἅτε τῆς ἀναστάσεως ὀφειλούσης γενέσθαι δήλης ἴσ. δῆλον. Τότε δὲ τίς ἦν παραμυθία, τῶν φαύλων εὐθυνουμένων; Καὶ πάντες τὰ αὐτὰ λέγουσιν; Τίνος ἕνεκεν ὁ μὲν φησὶν, Εἶδον τὸν ἀσεβῆ ὑπερυψούμενον· καὶ ἐπαιρόμενον, ὡς τὰς κέδρους τοῦ Λιβάνου, καὶ παρῆλθον, καὶ ἰδοὺ οὐκ ἦν μὲν οὗτος. Τοὐναντίον φησίν· Ἐφύτευσεν αὐτοὺς καὶ ἐῤῥιζώθησαν; καὶ ὁ Ἰώβ· Ἡ βοῦς αὐτῶν οὐκ ὠμοτόκησε. Πῶς παρῆλθες, καὶ ἰδοὺ οὐκ ἦν;","english":"They do not at all endure the punishment of their enemies, but they even hasten it. And again: Why is it that the way of the ungodly prospers? And yet this was promised to the righteous—as when he says elsewhere concerning the righteous man: And all things whatsoever he does shall prosper. Why, then, the way of the ungodly? Here he wishes to learn the cause. All who transgress have prospered; the greater difficulty is that all suffer this, even the Jews. But not so, but with wickedness, as when they say: Everyone who does evil is good before the Lord, and in them he has delighted. Do you see that even if a righteous man does not himself suffer anything, when he sees another suffering he is disheartened as though he himself were suffering? This was their perplexity. Why is it that the way of the ungodly prospers? He speaks concerning the lawless among the people; for having learned of the plot against him, he prays against them, hastening their punishment. You planted them, and they took root. You hear all things at once, even their prayers, yet you do not bring the scourge. For they are not in the trouble of men, says David, and they shall not be scourged with men. And Job says otherwise: Why do the ungodly live? And they have grown old in wealth. But it is worth inquiring from this, for what reason these things happened. For now, indeed, reasonably, since the resurrection ought to become manifest—manifest. But then, what consolation was there, when the wicked were being set right? And do all say the same things? For what reason does one say: I saw the ungodly exalted and lifted up like the cedars of Lebanon, and I passed by, and behold, he was not. He says the opposite: He planted them and they took root? And Job: Their cow did not miscarry. How did you pass by, and behold, he was not?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":112,"ref":"p112","source":"Ἐγένετο καὶ ταῦτα· τὴν ἀθρόαν αὐτοῦ λέγει ἀναίρεσιν, ὅτι αὐτοὺς μάλιστα εὐκόλως ἀνεῖλεν ὁ Θεὸς, ἀλλ' οὐ κατὰ μικρὸν, οἷον ἐπὶ τοῦ Ἀσσυρίου. Οὕτω ταχέως ἐστράφην, καὶ οὐχ εὗρον αὐτόν. Καὶ σὺ, Κύριε, γινώσκεις με, δεδοκίμακας τὴν καρδίαν μου. Ὅταν τις τῆς οἰκείας ἀρετῆς μάρτυρα τὸν Θεὸν φέρῃ, τούτου τί ἂν γένοιτο ἴσον; Ὥστε ἡ ἀπορία διπλῆ, καὶ ἑκατέρωθεν τοῦ εὐπραγεῖν ἐκείνους, καὶ τούτους ἐν δυσπραγίᾳ εἶναι· καί τοι καὶ εἰ ἐξ ἑνὸς μέρους ἦν, καὶ ὁ ἀγαθὸς διαπορεῖν καὶ ὁ ἀγαθὸς ἐδυστύχει, διαπο. ἔδει· νῦν δὲ ἐκ τοῦ ἐναντίου τί ἄν τις εἴποι; μᾶλλον δὲ οὐκ ἀπορεῖν χρή. Οὐ γὰρ ἁπλῶς, οὐδὲ συντυχίᾳ τινὶ γίνεται· οὐ γὰρ ἂν οὕτως ἦν. Ἀλλ' εἴπωμεν τίνος ἕνεκεν τὸ παλαιὸν οἱ ἀσεβεῖς εὐθήνουν· ἐμοὶ δοκεῖ, ἵνα μὴ ἀνάγκης ἴσ. ἵνα μή τις εἶποι ἀνάγκης εἶναι τὴν ἀρετήν· ἢ ὥστε καὶ τοὺς ἁμαρτάνοντας ἐπιγνῶναι τοῦ Θεοῦ τὴν δύναμιν, ὅτι Ἀνατέλλει τὸν ἥλιον αὐτοῦ ἐπὶ πονηροὺς καὶ ἀγαθοὺς, καὶ βρέχει ἐπὶ δικαίους καὶ ἀδίκους. Ἅγνισον αὐτοὺς εἰς ἡμέραν σφαγῆς. Ὁρᾷς, ὅτι τοῦτο ἐπεθύμει ὑφ' ἓν ἀναιρεθῆναι ἅπαντας; Φονικὴ, φησὶν, ἡ προαίρεσις· μὴ γένοιτο. Ὅτε γὰρ ἤκουσε τοῦ Θεοῦ, ὅτε ἐκωλύθη εὔχεσθαι ὑπὲρ αὐτῶν, τότε αὐτὰ, φησὶν, ὁρᾷ, καὶ τὸν καιρὸν ἀναμένει. Ἕως πότε πενθήσει ἡ γῆ, καὶ πᾶς ὁ χόρτος τοῦ ἀγροῦ ξηρανθήσεται. Πολλὴ ἡ κακία, καὶ αὐτῆς ἥψατο τῆς γῆς. Ὁρᾷς, πόθεν λιμοί. Ἀπὸ κακίας τῶν κατοικούντων. Τίνος ἕνεκεν ἐκεῖνα καταρᾶται ἀεί; Διὰ τούτους γεγόνασιν, οὐκοῦν διὰ τούτους ἀναιρεθήσονται. Σοῦ οἱ πόδες τρέχουσι, καὶ","english":"These things also came to pass; he speaks of his sudden destruction, that God destroyed them especially easily, but not little by little, as in the case of the Assyrian. So quickly did I turn, and I did not find him. And you, Lord, know me; you have tested my heart. When someone brings God as witness of his own virtue, what could be equal to this? So the perplexity is double, both because those men prosper and these are in misfortune; and yet even if it were from one side, both that the good man is perplexed and that the good man was unfortunate, he was perplexed. But now, from the opposite, what could one say? Rather, one must not be perplexed. For it does not happen simply, nor by some chance; for it would not be so. But let us say for what reason in ancient times the impious flourished; it seems to me, so that virtue might not be [thought to be] of necessity; lest someone say that virtue is of necessity; or so that even those who sin might recognize the power of God, that he makes his sun rise on the evil and the good, and sends rain on the just and the unjust. Sanctify them for the day of slaughter. Do you see that this is what he desired, that all be destroyed under one stroke? Murderous, he says, is the intention; may it not be. For when he heard from God, when he was prevented from praying for them, then, he says, he sees these things, and awaits the time. How long will the land mourn, and all the grass of the field be dried up. Great is the wickedness, and it has touched the land itself. Do you see from where famines come? From the wickedness of those who dwell there. For what reason does he curse those things continually? They came to be because of these men; therefore because of these men they will be destroyed. Your feet run, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":113,"ref":"p113","source":"ἐκλύουσί σε πῶς. Πολλὴ ἀσάφεια. Ἀκύλας, ἕτερός φησιν ἑρμηνευτής· Συνδραμεῖται, ἔδραμες καὶ ἐμόχθησέ σε. Ὃ λέγει τοιοῦτον ἐστιν· Εἶδε κατεπείγοντα αὐτὸν καὶ ἐπειγόμενον, καὶ οὐκ ἀνεχόμενον οὐδὲ τῆς προθεσμίας. Ὅρα τοίνυν πῶς ἐπιπλήττει αὐτῷ. Οὐδὲν οὔπω πέπονθας, καὶ τοιαῦτα λαλεῖς; οὕτω θορυβῇ; τί οὖν ποιήσεις ἐν τοῖς μεγάλοις; εἰ μετὰ πεζοῦ δραμεῖν οὐκ ἠδυνήθης, πῶς μετὰ ἱππέων, φησί; Πῶς τοὺς μείζους οἴσεις; Ἢ πάλιν· Εἰ τοὺς οἰκείους οὐκ ἤνεγκας, πῶς τοὺς πολεμίους οἴσεις; ἐνταῦθα θλίβῃ; τί οὖν ποιήσεις ὅταν ἴδῃς τὰ δεινά; Ἢ πάλιν ἑτέρως· Πρὸς ταύτην μου τὴν οἰκονομίαν ἰλιγγιᾷς; τί ἂν τὰς ἀποῤῥητοτέρας μάθῃς. Ὅτι καὶ οἱ ἀδελφοί σου... Καὶ οὗτοι ἠθέτησάν σε. Πῶς οὖν οἱ ἀδελφοί σου ἐβόησαν ὀπίσω σου; Οὐκ εἰδότος σου, φησὶ, μεγάλα κατὰ σοῦ φθέγξονται· καὶ τὸ δεινὸν λαλήσουσι πρὸς σὲ κακά. Ὁρᾷς πῶς ῥυθμίζεται ὁ προφήτης, πῶς μανθάνει φιλοσοφίαν, δι' ἔργων, διὰ λόγων εἰς ἀνδρίαν ἐναγόμενος; Πῶς παρασκευάσῃ ἐφ' ἵπποις καὶ ἐν γῇ εἰρήνης; Τινὲς ὡς πρὸς τὸν λαὸν εἰρημένα ταῦτα ἐξέλαβον, τουτέστιν· εἰ πρὸς τοὺς περιοίκους μαχόμενοι, οὐ μὴ ἐδυνήθητε πεζοῖς οὖσιν ἀντιστῆναι, τί ποιήσετε διωκόμενοι ὑπὸ ἱππέων; Οὐ ταύτην δὲ σώζεσθαι τὴν διάνοιαν νομίζω. Ἀλλ' ἐπειδὴ τὴν κατ' αὐτοῦ κακίαν ἐγνωκὼς ὁ προφήτης ἐπηράσατο αὐτοῖς, ἐπισπεύδων τὴν κατ' αὐτῶν τιμωρίαν, φησὶ, σπεύδων αὐτοὺς ἀναιρεθῆναι. Γνοὺς τὴν κατ' αὐτοῦ συσκευὴν, καὶ ταῦτα ἐν εἰρήνῃ ὢν, οὐχ ὑπὸ πολεμίων ἐλαυνόμενος. Τί ποιήσουσιν οὗτοι τῶν πολεμίων ἐπιστάντων, ἡνίκα οὐδὲ φυγῆς ἔχουσι καιρὸν τάχιστα τῶν ἵππων αὐτοὺς ἐπιφθανόντων;","english":"How do they weary you?\" There is much obscurity here. Aquila, another interpreter, says: \"They will run together; you ran, and it wearied you.\" What he means is this: he saw him urgent and pressing on, and not tolerating even the appointed time. Observe, then, how he rebukes him. You have suffered nothing yet, and you speak such things? Are you so disturbed? What then will you do in great matters? If you were not able to run with footmen, how will you run with horsemen, he says? How will you bear the greater things? Or again: If you did not endure your own people, how will you endure the enemies? Are you distressed here? What then will you do when you see the terrible things? Or again, in another sense: Are you dizzy at this dispensation of mine? What if you should learn the more secret things? That even your brothers... And these have dealt treacherously against you. How then did your brothers cry out after you? Without your knowing it, he says, they will speak great things against you, and they will speak dreadful evils to you. Do you see how the prophet is trained, how he learns philosophy, being led to courage through deeds and through words? How will you prepare yourself for horses and in a land of peace? Some have taken these words as spoken to the people, that is: if, fighting against your neighbors, you were unable to withstand them when they were on foot, what will you do when pursued by horsemen? But I do not think this is the meaning that is preserved. Rather, since the prophet, having known their malice against him, cursed them, hastening the punishment against them, he says, hastening that they be destroyed. Having learned of the plot against him, and this while he was in peace, not driven by enemies. What will these do when the enemies stand against them, when they have no time even for flight, the horses overtaking them most swiftly?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":114,"ref":"p114","source":"Σὺ πέποιθας, πῶς ποιήσεις ἐν φρυάγματι τοῦ Ἰορδάνου; Τουτέστι σὺ οἶδας, ὅτι οὐδὲν πείσῃ παρ' αὐτοῦ. Τί ποιήσουσιν οὗτοι καθάπερ ποταμὸν κατ' αὐτῶν ὁρῶντες φερόμενον τὸν πολέμιον; Πῶς οὖν ὡς ἀνήκεστα παρ' αὐτῶν πεπονθὼς ἐπηράσω αὐτοῖς κακά; Τουτέστι καὶ ταῦτα αὐτοῖς, ἀντὶ τοῦ, τὰ κακὰ, ἐπεύχῃ, συσκευὴν ἀκούσας κατὰ σοῦ. Ἀδελφοὺς γὰρ καὶ οἰκείους τοῦ πατρὸς τοὺς ὁμογενεῖς λέγει, τουτέστι τοὺς Ἰσραηλίτας. Ἐπισυνήχθησάν σοι, μὴ πιστεύσῃς αὐτοῖς, ὅτι λαλοῦσι πρὸς σὲ καλά. Ταῦτά φησιν· Οὐ τῆς σῆς ἀσφαλείας μὴ προνοῶ· βούλομαι γάρ σε μηδὲν πιστεῦσαι αὐτοῖς· ἀλλὰ θέλων ἐκείνους δι' ἀνεξικακίας μεταβαλεῖν ἐπὶ τὸ κρεῖττον. Ἐκ τῶν ὀπίσω σου ἐπισυνήχθησαν· μὴ πιστεύσῃς ἐν αὐτοῖς. Πολλοὶ ὡς εἰκὸς ἐκ τῶν δώδεκα φυλῶν ἁλουσῶν ἤδη συνεστρατεύοντο τοῖς πολεμίοις. Μὴ οὖν πιστεύσῃς αὐτοῖς, ὅταν λαλήσωσι πρὸς σὲ καλά. Οἷος ἦν ὁ Ῥαμψάκης, τῇ Ἑβραΐδι κεχρημένος φωνῇ, καὶ κατὰ τοῦ Θεοῦ βλασφημῶν, καὶ συμβουλεύων αὐτοῖς ὡς φειδόμενος. Ἐγκαταλέλοιπα τὸν οἶκόν μου, ἀφῆκα τὴν κληρονομίαν μου. Ἴσθι μέν τοι, ὡς ἅλωσιν αὐτῶν παντελῆ κατεψηφισάμην διὰ τὸ τοῦ τρόπου μοχθηρόν. Ἔδωκα τὴν ἠγαπημένην ψυχήν μου εἰς χεῖρας. Τί λέγεις; Καὶ οὐδὲν ἡ ἀγάπη; οὐδὲν ἡ φιλία; καὶ μὴν οὐκ ἔδωκεν, ἀλλὰ λέγει δεδωκέναι, ἵνα μὴ δῶ, εἴ τις ἔχει νοῦν, εἴ τις προσέχει· οὐχ οὕτω τῆς τιμωρίας ὁ φόβος ἱκανὸς ἦν αὐτοῖς ἴσ. αὐτοὺς ἀνακτήσασθαι, ὡς τὰ ῥήματα τῆς τοῦ Θεοῦ σοφίας σύμβολα.","english":"You have trusted—how will you do in the swelling of the Jordan? That is to say, you know that you will suffer nothing from it. What will these do when they see the enemy borne against them like a river? How then, as though you had suffered irremediable evils from them, did you invoke evils upon them? That is, you also invoke these things upon them—that is, the evils—having heard of a plot against you. For he calls brothers and kinsmen of the father those of the same race, that is, the Israelites. They were gathered together against you; do not trust them, for they speak good things to you. He says these things: It is not that I do not provide for your safety—for I wish you to trust them in nothing—but wishing that they, through forbearance, might change to the better. They were gathered together from behind you; do not trust in them. Many, as is likely, from the twelve tribes, already washed, were marching together with the enemies. Do not therefore trust them when they speak good things to you. Such a one was Rhampsakes, using the Hebrew tongue and blaspheming against God, and advising them as one sparing them. I have forsaken my house, I have left my inheritance. Know, however, that I have condemned them to complete capture because of the wickedness of their manner. I have given my beloved soul into hands. What do you say? And is love nothing? Is friendship nothing? And yet he did not give it, but says he gave it, lest I give it—if anyone has understanding, if anyone pays heed; the fear of punishment was not so sufficient for them to restore them as the words of God's wisdom are symbols.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":115,"ref":"p115","source":"Τὸν οἶκόν μου, τὴν κληρονομίαν μου, τὴν ἠγαπημένην ψυχήν μου, καὶ παρὰ τὸν καιρὸν τῶν τιμωριῶν, ἀναμιμνήσκει τῶν προτέρων αὐτοὺς τούτους βουλόμενος ἐπικάμψαι. Λέγει τὰ πρότερα, ἵνα μᾶλλον αὐτοὺς δάκῃ· πολλὴ βία τῶν ἀπελασάντων αὐτόν. Καὶ οὐκ εἶπε· Τί ἀπελαύνετε; Ἀλλ' ὃ χεῖρον ἦν καὶ χαλεπώτερον, τοιαῦτα πράττουσιν, ὡς ἐμὲ αὐτὸν ἐγκαταλιπεῖν. Ἀφῆκα τὴν κληρονομίαν μου. Ὥσπερ ἄνθρωπος, εἰ μέλλει προσιέναι κληρονομίᾳ πολλὰ πράγματα ἐχούσῃ αἱρεῖται καταλιπεῖν, οὕτω καὶ ὁ Θεός. Ἴσως ἐνταῦθα τὴν ἐπιθυμίαν φησίν. Ἐγενήθη ἡ κληρονομία μου ἐμοὶ ὡς λέων ἐν δρυμῷ. Οὕτως ἐβόησε κατ' ἐμοῦ, φησί· Τίς ἂν ἐθελήσειε τοιαῦτα κληρονομεῖν; ὡς ἐν δρυμῷ, πολλὴν λέγει τὴν θηριωδίαν. Ἔδωκεν ἐπ' ἐμὲ τὴν φωνὴν αὐτῆς, διὰ τοῦτο ἐμίσησα\n\nαὐτήν. Ὁρᾷς παρ' ἡμῶν τὰς ἀρχὰς τῆς κακίας καὶ τῆς ἀπεχθείας; Μὴ οὐ σπήλαιον ὑαίνης ἡ κληρονομία μου ἐμοί; Τινὲς μὲν οὕτως ἡρμήνευσαν. Ἐπειδὴ, φασὶ, τὸ τῆς ὑαίνης ζῶον ἀκάθαρτον, τοῦτο εἰπεῖν ἠβουλήθη, ὅτι Ἀκαθαρσίας τὸν οἶκον μου ἐπληρώσατε. Ὁ δὲ Ἑβραῖος οὕτως ἔχει· Ὡς ὄρνεον ποικίλον τοῖς πτεροῖς ἐγένετο ἡ κληρονομία μου ἐμοὶ, τουτέστι, Ποικίλην τὴν ἀσέβειαν ἐπιδειξαμένη εἰσέρχεται εἰς τὸν ναόν. Τὴν ἀκαθαρσίαν λέγει τὸ θηριῶδες, καὶ ἐμοὶ τῷ κληρονομοῦντι. Ἔστω ἀνθρώποις, πῶς καὶ ἐμοί; Μὴ τοιαῦτά τις κληρονομεῖ; καὶ τὰ ἔξωθεν λέγει κακὰ, ὅτι κύκλῳ καταδύσεις εἶχον πολλὰς, οὐδὲ ἁπλῶς ἀνθρώπων σπήλαιον, ἀλλὰ θηρίων ἀκαθάρτων, καὶ χαλεπωτέρων θηρίων, ἐν σκότει διαπορευομένων. Βαδίσατε, συναγάγετε πάντα τὰ θηρία.","english":"My house, my inheritance, my beloved soul—even at the time of punishments he reminds them of former things, wishing to bend them back. He recounts the former things so that it may sting them the more; great was the violence of those who drove him out. And he did not say, \"Why do you drive out?\" But what was worse and more grievous—they do such things as to abandon me myself. I have forsaken my inheritance. Just as a man, if he is about to approach an inheritance that has many troubles, chooses to leave it, so also God. Perhaps here he means the desire. My inheritance has become to me as a lion in the thicket. Thus it cried out against me, he says; who would wish to inherit such things? \"As in a thicket,\" he says, indicating the great wildness. It gave its voice against me; therefore I hated it. Do you see that the beginnings of wickedness and of hatred come from us? Is not my inheritance to me a hyena's cave? Some interpreted it thus. Since, they say, the hyena is an unclean animal, he wished to say this: that you have filled my house with uncleanness. But the Hebrew reads thus: My inheritance has become to me as a bird of many colors in its feathers—that is, having displayed manifold impiety, it enters into the temple. He calls the uncleanness the beastliness, and \"to me who inherits.\" Let it be for humans—how is it also for me? Does one inherit such things? And he speaks of the external evils, that they had many lurking-places all around, not simply a cave of humans, but of unclean beasts, and more grievous beasts, walking in darkness. Go, gather together all the beasts.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":116,"ref":"p116","source":"Τίνος ἕνεκεν οὐκ αὐτὸς πορθεῖς, ἀλλ' ἑτέροις δίδως, τουτέστι τὰ θηρία καλεῖς; ἵνα μάθῃς ὅτι καὶ τὰ ἔθνη τὰ ἄλλα, ὅταν βούληται, καλεῖ, ὅτι πάντες ὑπ' αὐτόν εἰσι τεταγμένοι· ἄλλως τε ἴσ. ἄλλως δὲ ὥστε καὶ τὴν τιμωρίαν γενέσθαι χαλεπωτέραν, καὶ θαύματα ἐργάσασθαι πολλά· κἀκείνους μάρτυρας γενέσθαι τῶν συμβαινόντων αὐτοῖς. Ποιμένες πολλοὶ διέφθειραν τὸν ἀμπελῶνα μου. Ὅρα πῶς μιμεῖται ἄνθρωπον, καὶ βουλόμενον κολάσαι, καὶ ἀλγοῦντα ἐπὶ τῇ κολάσει, καὶ ζητοῦντα μικρὰν γοῦν ἀπολογίαν ποθὲν εὑρεῖν τοῖς μέλλουσι τιμωρεῖσθαι. Ποιμένες πολλοί. Τίνος ἕνεκεν προειδὼς ταῦτα οὐκ ἀνεῖλες αὐτούς; τίνος ἕνεκεν ποιμένας τοιούτους ἐπέστησας; Ἀλλ' εἶπον μὴ προσέχειν αὐτοῖς, ἀλλὰ τῷ νόμῳ μου. Τίνος γὰρ ἕνεκεν οὐ θαυμαστοὺς διδασκάλους ἐπέστησας, καὶ τὸ ποίμνιον οὐκ ἐφθάρη; Ἵνα μάθωσι, καὶ πονηρῶν ὄντων ἀνθρώπων, μὴ προσέχειν αὐτοῖς. Ποία γὰρ αὐτοῖς χάρις; Μὴ γὰρ οὐκ ἦν νόμος; Μὴ γὰρ οὐκ ἦσαν προφῆται; μὴ γὰρ ἐγκατέλιπον ἐρήμους; Οὐκ ἠβουλήθην ἀνάγκῃ καλοὺς εἶναι. Καὶ μετ' ὀλίγα· «Ἐμόλυναν τὴν μερίδα μου.» Πανταχοῦ τοὺς ποιμένας αἰτιᾶται, καὶ τοὺς ἄρχοντας, οὐχὶ τοὺς λοιποὺς ἀπαλλάττει. Πῶς γάρ; Μὴ γὰρ ἄλογα πρόβατά εἰσι; Μὴ γὰρ οὐκ ἠδύνατο ὑψῶσαι αὐτούς ἴσ. μὴ γὰρ οὐκ ἠδύναντο βελτιῶσαι ἑαυτούς; Μὴ γὰρ οὐχὶ Ἱερεμίας τότε ἦν; Δι' ἐμὲ ἀφανισμῷ ἠφανίσθη πᾶσα ἡ γῆ. Τί ἐστι, δι' ἐμέ; Δι' ἐμὲ τὸν προφήτην. Εἰ γὰρ μὴ ἦλθον καὶ ἐλάλησα αὐτοῖς, ἁμαρτίαν οὐκ εἶχον. Ἐπὶ πᾶσαν διεκβολὴν τῆς ἐρήμου. Τουτέστι, διὰ τὴν εἰς ἐμὲ ἀσέβειαν. Ἐπειδὴ ἀκούοντες τὰς συμφορὰς οὐ μετεβάλοντο.","english":"For what reason do you not ravage them yourself, but give them over to others—that is, call the beasts? So that you may learn that he also calls the other nations whenever he wishes, because all are arranged under him; and in another way, equally. But in another way, so that the punishment may become more severe, and so that he may work many wonders, and that those men may become witnesses of what happens to them. Many shepherds have corrupted my vineyard. See how he imitates a man—both one who wishes to punish, and one who grieves over the punishment, and one who seeks to find some small defense, at least from somewhere, for those who are about to be punished. Many shepherds. For what reason, foreknowing these things, did you not destroy them? For what reason did you set such shepherds over them? But I said not to pay attention to them, but to my law. For what reason did you not set admirable teachers over them, and the flock was not corrupted? So that they might learn, even when men are wicked, not to pay attention to them. For what credit is it to them? Was there no law, then? Were there no prophets, then? Did they not leave them desolate? I did not wish them to be good by compulsion. And shortly after: \"They defiled my portion.\" Everywhere he blames the shepherds and the rulers, but he does not acquit the rest. For how could he? Are they, then, irrational sheep? Could he not, then, exalt them? Equally, could they not, then, improve themselves? Was Jeremiah not there, then? For my sake the whole earth was utterly destroyed. What is \"for my sake\"? For my sake, the prophet. For if I had not come and spoken to them, they would not have had sin. Upon every pass of the wilderness. That is, because of the impiety against me. Since, when they heard of the calamities, they did not change.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":117,"ref":"p117","source":"Τὴν αἰχμαλωσίαν ἐνταῦθα, καὶ τὸν πόλεμον λέγει. Ὅρα τίνας οὐκ ἂν ἐποίησε βελτίους ἡ τοσαύτη ἀπειλή. Σπείρατε πυροὺς, καὶ ἀκάνθας ἐθερίσατε. Ἐπειδὴ γὰρ κἀγὼ ἐφύτευσα ἄμπελον, καὶ ἐποίησε πικρίαν, καὶ σπέρμα καλὸν ἔσπειρα, καὶ ἐποίησε τοὐναντίον. Εἰκότως καὶ ὑμεῖς, ἵνα μάθητε πόση ζημία γεωργῷ, πόση ἀθυμία, ὅταν ἕτερ' ἀνθ' ἑτέρων φέρητε. Χεῖρον τοῦτο τοῦ λιμοῦ. Οἱ κλῆροι αὐτῶν οὐκ ὠφελήσουσιν αὐτούς. Τινὲς μὲν καὶ εἰς τούτους φασὶ τοὺς κλήρους τῆς Ἐκκλησίας εἰρῆσθαι· τοῦτο καὶ πείθομαι. Τί γὰρ ἡμᾶς ὠφελοῦσιν, εἰπέ μοι, τοὺς ἀναξίως βαδίζοντας; οὐχὶ δὲ καὶ κρῖμα πλέον ἔσται; Τί δὲ ὅλως κλῆρός ἐστι, καὶ πόθεν τὸ ὄνομα μάθωμεν. Ἴσως γάρ τινα καρπούμεθα, καὶ ἀπὸ τοῦ ὀνόματος ὠφέλειαν· ἄλλως δὲ καὶ πολλῆς αἰσχύνης ἀγνοεῖν τοῦτο ὃ καλούμεθα· οὐ γὰρ δὴ κλήρῳ τινὶ ἐκληρώθημεν. Κλῆρος γὰρ πρᾶγμά ἐστιν ἄλογον. Πόθεν οὖν κλῆρος ὠνόμασται, καὶ οὐ παρ' ἡμῖν μόνον; Ἴσως γάρ τις ἐνόμισε τῶν νεωτέρων εἶναι τὸ ὄνομα· ἀλλὰ καὶ ἐν ἀρχῇ λαχεῖν τὸν κλῆρον τῆς διακονίας ταύτης, καὶ ἀποστολῆς ἐμοὶ δοκεῖ, καὶ ἀπ' ἐκείνου εἰρῆσθαι τοῦ κληρωθῆναι τὸν πρῶτον. Ἢ καθάπερ ἐπὶ τῶν Ὀλυμπιακῶν ἀγώνων, κληροῦταί τις, ὁ μὲν τοῦτον λαβεῖν τὸν ἀνταγωνιστὴν, ὁ δὲ ἐκεῖνον· οὕτω καὶ ἐνταῦθα· ἀλλὰ τῷ λόγῳ τούτῳ καὶ τὸν κανονικὸν, ἢ ἐκκλησιαστικὸν κλῆρον δεῖ καλεῖσθαι. Ἑκάστῳ γὰρ, φησὶν, ὡς ἐμέρισεν ὁ Θεός· ἕκαστον ὡς κεκλήρωκεν ὁ Κύριος, οὕτω περιπατείτω. Καὶ γὰρ καὶ οὕτως ἐκληρώθη. Καὶ μετ' ὀλίγα· Πόθεν οὖν","english":"Here he speaks of the captivity and the war. See what sort of men such a great threat would not have made better. You sowed wheat, and you reaped thorns. For since I also planted a vine, and it produced bitterness, and I sowed good seed, and it produced the opposite. With reason, then, you also, so that you may learn how great is the loss to a farmer, how great the discouragement, when you bear one thing in place of another. This is worse than famine. Their lots will not profit them. Some say that these lots also refer to the lots of the Church; and I am persuaded of this. For what do they profit us, tell me, who walk unworthily? Will it not rather be even greater condemnation? But let us learn what a lot is altogether, and whence the name comes. For perhaps we may reap some benefit even from the name; and besides, it is a matter of great shame to be ignorant of that by which we are called; for surely we were not allotted by some lot. For a lot is an irrational thing. Whence, then, has \"lot\" been named, and not only among us? For perhaps one of the younger men has supposed that the name is recent; but that in the beginning the lot of this ministry and apostleship was cast, I think, and that the name comes from that casting of the lot of the first man. Or just as in the Olympic games, one man casts lots to receive this opponent, and another that one; so also here; but by this account the canonical or ecclesiastical lot must also be called. For to each one, he says, as God apportioned; let each walk as the Lord has allotted to him. For in this way also he was allotted. And after a little: Whence, then,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":118,"ref":"p118","source":"ἐπιτέθειται τὸ ὄνομα; οὐ γὰρ ἁπλῶς εἶπεν, ὅτι τὸν κλῆρον τῆς διακονίας. Ἐπειδὴ γὰρ τὰ κληρούμενα οὐκ ἐξ οἰκείας γίνεται προαιρέσεως, ἀλλ' ἑτέρας τινὸς ἐξουσίας ἤρτηται, δεῖ τὸν κληρωθέντα, τὸν τόπον ἔχειν ὃν ἐκληρώθη, καὶ μήτε κατασκευάζειν ἑαυτῷ· οὐ γὰρ ἂν εἴη κλῆρος τοῦτο· μήτε φεύγειν δοθέντα· εἰ γὰρ τὰ τοῦ κλήρου κύρια, πολλῷ μᾶλλον τὰ τοῦ Θεοῦ, ὅταν ὁ Θεὸς κληρώσῃ. Ἀλλ' ἐκεῖνος μὲν ἄλογος ὁ κλῆρος, οὗτος δὲ οὐχὶ δεῖ καὶ τὸν ποιοῦντα ἀπροσπαθῶς ποιεῖν· τοῦτο γὰρ κλῆρος. Μὴ ὃν βούλεται αὐτὸς, ἀλλ' ὃν ἡ χάρις δίδωσιν. Ἕως μὲν οὖν Πνεύματος ἄμοιροι οἱ ἀπόστολοι ἦσαν, κλήρῳ τὰ πράγματα ἐπέτρεπον· ὕστερον δὲ καὶ τῷ πλήθει, καὶ τῇ οἰκείᾳ χάριτι. Ὁ κλῆρος πρᾶγμα ἄλυπον, οὐκ ἀφίησιν οὐδὲ ἐκείνους ἀλγεῖν ὡς ἀδικουμένους. Ὁ κλῆρος συγγένειαν οὐκ εἶδεν, οὐδὲ χάριν, οὐδὲ ἀπέχθειαν. Ἐπειδὴ γὰρ πολλῶν ὄντων πάντας κληροῦσθαι οὐκ ἔνι, εἰκότως καὶ ἐκ πολλῶν ὀλίγους ἐπιλεγόμεθα. Αἰσχύνθητε ἀπὸ καυχήσεως ὑμῶν. Ἐναντίον τοῦ Θεοῦ αἰσχυνθῶμεν, μὴ ἐναντίον ἀνθρώπων. Τί ἐστιν, ἀπὸ καυχήσεως ὑμῶν; Ἢ Ἐφ' οἷς καυχᾶσθε, αἰσχύνεσθε· καυχῶνται γὰρ οἱ ἄνθρωποι πολλάκις ἐφ' οἷς καταδύεσθαι χρή· ἢ ὅτι Τὴν καύχησιν ὑμῶν ἀναμνησθέντες, αἰσχύνθητε. Τίνες ἦτέ ποτε, καὶ τίνες νῦν; Ἀπὸ ὀνειδισμοῦ, ἀπὸ ὀνειδιζόντων ὑμᾶς· μὴ ἀπὸ τοῦ ὀνειδισμοῦ τοῦ Θεοῦ. Μεγίστη γὰρ θεραπεία εἰδέναι αἰσχύνεσθαι, καὶ ἐρυθριᾷν οὐ μικρὰ σωτηρίας πρόφασις. Κἂν ἀνέλῃς τὴν αἰσχύνην, πᾶσαν ἐλπίδα σωτηρίας ἀνεῖλες. Οἶδα πολλάκις ἰσχῦσαι τοσοῦτον, ὅσον οὖν ἴσχυσε τιμωρία. Οὐχ ἁπλῶς ἐνέθηκεν ἡμῖν τῇ φύσει ταύτην ὁ Θεός·","english":"Has the name been applied? For he did not say simply, \"the lot of the ministry.\" For since things assigned by lot do not come from one's own choice, but depend on some other authority, the one allotted must hold the place to which he was allotted, and neither arrange it for himself—for that would not be a lot—nor flee when it is given; for if the things of a lot are authoritative, much more the things of God, when God assigns by lot. But that lot is irrational, whereas here the one who acts must also act without partiality; for this is a lot: not the one he himself wishes, but the one grace gives. So then, as long as the apostles were without the Spirit, they entrusted matters to a lot; but later both to the multitude and to their own grace. A lot is a thing free from grief; it does not allow even those men to grieve as though wronged. A lot has not regard to kinship, nor favor, nor enmity. For since, when there are many, it is not possible for all to be chosen by lot, reasonably we select a few out of many. Be ashamed because of your boasting. Let us be ashamed before God, not before men. What is \"because of your boasting\"? Either: Be ashamed of the things you boast in—for men often boast of things for which they ought to be ashamed—or: Remembering your boasting, be ashamed. What you once were, and what you are now. From reproach, from those who reproach you—not from the reproach of God. For it is the greatest remedy to know how to be ashamed, and blushing is no small occasion of salvation. And if you take away shame, you have taken away every hope of salvation. I know that it has often prevailed as much as punishment has prevailed. God did not simply implant this in our nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":119,"ref":"p119","source":"ἀλλ' ἵνα ἡμᾶς ἀεὶ διεγείρῃ, ἐνέθηκεν, οὐχ ὥστε τοὺς ἀνθρώπους αἰσχύνεσθαι, ἀλλὰ καὶ τὸ συνειδός. Πολλάκις οὐδὲ τιμωρίας οὔσης ἐπὶ ἁμαρτήματι αἰσχύνη μόνον, καὶ κατάγνωσις ἀνέστειλεν. Ὅτι τάδε λέγει Κύριος περὶ πάντων τῶν γειτόνων τῶν πονηρῶν. Ἀραβίους ἐνταῦθα αἰνίττεται, ὅτι οὐ μικρὰ αὐτοὺς ἐδίδαξαν κακὰ δι' ἃ πρῶτον τεσσαράκοντα ἔτη ἐν ἐρήμῳ διέτριβον. Διὰ τοῦτο οὐκ ἀφῆκεν ἀναμιχθῆναι τοῖς ἔθνεσι, διὰ τοῦτο καὶ τείχους ἀσφαλεστέρους τέθεικεν νόμους, οὐ συγχωροῦντας τοῖς γειτόσιν ἀναμίγνυσθαι. «Ἰδοὺ ἐγὼ ἀποσπῶ αὐτούς.» Ἀπειλεῖ αὐτοῖς ἀπειλὴν μεγάλην, ἵνα καὶ αὐτοὶ βελτίους γένωνται· καὶ αἰχμαλώτοις δὲ ἀπειλεῖ. Ὅρα καὶ αὐτοὶ πῶς ἐσωφρονίζοντο ἐκ τῶν τούτοις συμβαινόντων· ἅμα δίδωσιν αὐτοῖς πρόφασιν ἀπολογίας ὡς οὐκ εἰδόσιν. Ὥσπερ αἴτιοι γεγόνατε αὐτοῖς ἀπωλείας, οὕτως ἔσονται σωτηρίας ὑμῖν. Πολλὴ τῶν Ἰουδαίων αἰσχύνη, εἴ γε μέλλοιεν παρὰ τῶν γειτόνων μανθάνειν. Ὅρα πῶς αὐτοὺς οἰκειοῦται. Μὴ εἰς ἔθνος ἓν ἦν αὐτοῦ ἡ σωτηρία; Ὅλως βούλεσθε φίλοι εἶναι, καὶ ὁμονοεῖν; Οὐκοῦν ἐπ' ἀγαθῷ, μὴ κατὰ τῆς τῶν συμφωνούντων σωτηρίας· οὐκοῦν ἔξεστι καὶ πρὸ τούτου γενέσθαι βελτίους.","english":"But in order always to stir us up, he inserted it, not so that people might feel shame, but also the conscience. Often, even when there is no punishment for a sin, shame alone, and self-condemnation, has restrained it. \"For thus says the Lord concerning all the evil neighbors.\" Here he hints at the Arabians, because they taught them no small evils, on account of which they first spent forty years in the wilderness. For this reason he did not allow them to be mixed with the nations; for this reason he also set laws safer than a wall, not permitting them to mingle with the neighbors. \"Behold, I will draw them away.\" He threatens them with a great threat, so that they too may become better; and he threatens those taken captive. See also how they themselves were brought to their senses by what happened to these; at the same time he gives them a pretext for defense, as though they did not know. Just as you have become the cause of destruction to them, so they will be the cause of salvation to you. Great is the shame of the Jews, if indeed they were going to learn from their neighbors. See how he makes them his own. Was his salvation not for one nation? Do you wish altogether to be friends, and to be of one mind? Therefore for good, not against the salvation of those who agree; therefore it is possible even before this to become better.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":120,"ref":"p120","source":"ΚΕΦ. ΙΓʹ.\n\nΒάδισον καὶ κτῆσαι σεαυτῷ περίζωμα λινοῦν. Ὃ βούλεται ἡ εἰκὼν, τοῦτό ἐστι· περίζωμα ἡ οἰκειότης, καὶ περίζωμα λινοῦν, τὸ ἱερατικὸν, τὸ ἀνάλωτον, τὸ εὐπρεπὲς τοῦ λαοῦ, τὸ μηδενὶ τούτων φθείρεσθαι τῶν εἰωθότων, ἢ χρόνῳ, ἢ σητὶ, ἤ τισι τοιούτοις. Τὸ ἐν πέτρᾳ, ἵνα μή τις εἴπῃ, ὅτι κατὰ ῥᾳθυμίαν φύσεως διεφθάρη· οὕτω καὶ Ἰσραηλῖται· τοιαῦτα γάρ φησι τὰ ἀνθρώπινα. Νῦν μὲν πόλεμοι, νῦν δὲ μάχαι, νῦν εἰρήνη, νῦν εὐθηνία· ἄνωθεν αὐτοὺς τοιαύτης ἐποίησε μεταβολῆς. Ἐν ὕδατι οὐ διελεύσεται, τουτέστι καινόν· ἂν γὰρ διέλθῃ ὕδωρ, νομίζουσιν αὐτὸ παλαιὸν εἶναι· ἵνα μὴ νομίσωσι παρὰ τὸ παλαιωθῆναι διεφθάρησαν ἴσ. ὡς παρὰ τὸ παλαιωθῆναι διεφθάρη, ὃ λέγομεν ἀβαφὲς, ἄτεγκτον. Βρέχειν γὰρ τὸ τέγγειν ἐστὶν, ὃ οἱ πολλοὶ ἄτεγκτον\n\nκαλοῦσιν. Τοιοῦτος ἦν ἀεὶ ὁ λόγος ἴσ. λαός εἴγε ἐβούλετο. Ὁ γὰρ Θεὸν περικείμενος, οὐκ ἂν ᾔσθετο πένθους, ἢ γήρως· ἐκεῖ γὰρ παρὰ τὴν χρῆσιν τὸ τριβῆναι γίνεται. Ἡμεῖς μὲν οὖν οὕτω χρώμεθα, ὥστε εἰ καὶ καινὸν εἴη κατατρίψαι· ὁ δὲ Θεὸς οὕτω χρῆται, ὥστε εἰ καὶ παλαιὸν εἴη ποιῆσαι νέον. Τοῦτο καὶ ἐπὶ τῆς καινῆς γέγονε, περιέθετο αὐτοὺς καὶ ἐποίησε νέους. *Ζώνην λέγει λινῆν· ἐπάγει γοῦν· Καὶ περίθου περὶ τὴν ὀσφύν σου. Τὸν δὲ προφήτην εἰς τύπον λαμβάνει τοῦ Θεοῦ. Τὸ δὲ περίζωμα, εἰς τύπον τοῦ λαοῦ. Περίθου οὖν περὶ τὴν ὀσφύν σου, ὡς ἐγὼ τὸν λαόν μου συνῆψα ἐμοὶ διὰ τῶν νομίμων. Καὶ ἐν ὕδατι οὐ διελεύσεται. Ἀπὸ τοῦ ῥύπου μὴ ἀποῤῥύψῃς, ὡς οὐδὲ ἐγὼ ἀπεστράφην αἵμασιν εἰδωλολατρίας πεφυρμένον. Λάβε τὸ περίζωμα, καὶ βάδισον ἐπὶ τὸν Εὐφράτην.","english":"CHAPTER 13.\n\nGo and acquire for yourself a linen waistcloth. What the image means is this: the waistcloth is the intimacy, and the linen waistcloth is the priestly character, the inviolable, the comeliness of the people, so as to be corrupted by none of the things that usually do this, neither by time, nor by moth, nor by any such things. The phrase \"on the rock\" is so that no one might say that it was corrupted through the slackness of nature; so too were the Israelites; for such, he says, are human affairs. Now wars, now battles, now peace, now abundance; from above he made them subject to such a change. \"It shall not pass through water,\" that is, it is new; for if water passes through it, they think it to be old; so that they might not think it was corrupted by growing old, as we say \"undyed,\" \"unwetted.\" For to wet is to moisten, which most people call unwetted.\n\nSuch was the word always, if only the people had wished it. For he who has God wrapped around him would not perceive mourning or old age; for there, wearing out comes from use. We, then, use things in such a way that even if it were new we would wear it out; but God uses things in such a way that even if it were old he makes it new. This has also happened in the case of the new covenant: he wrapped them around himself and made them new. He calls it a linen belt; at any rate he adds: And put it around your waist. And he takes the prophet as a type of God. And the waistcloth, as a type of the people. Put it around your waist, then, as I joined my people to myself through the laws. And \"it shall not pass through water.\" Do not wash it away from the filth, just as I did not turn away from a people defiled with the blood of idolatry. Take the waistcloth, and go to the Euphrates.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":121,"ref":"p121","source":"Τίνος ἕνεκεν ἐν τῷ Εὐφράτῃ, καὶ βαδίζειν τοσαύτην ὁδὸν ἐπέτρεψεν; ὁ γὰρ Ἰορδάνης ποταμὸς οὐχὶ πλησίον ἦν; ἀλλ' ἵνα δείξῃ πόθεν ἔπεισι τὰ κακὰ, καὶ τίνος ἕνεκεν, καὶ πολλὰς ἀφίησιν ἡμέρας. Καὶ ἐπορεύθην, καὶ ἔκρυψα. Καὶ ἐγένετο καθ' ἡμέρας πολλάς. Ἵνα μάθῃς τὴν μακροθυμίαν· ἵνα γὰρ μὴ νομίσῃς, τὸ μῆκος τῶν ἡμερῶν πεποιηκέναι τὴν φθορὰν, καινόν ἐστι, καὶ ἐν λίθῳ κεῖται, ἔνθα οὔτε σκώληξ ἀπὸ ξύλου ἐξῄει. Κατέκρυψεν αὐτοὺς, τοῦτ' ἔστιν ἐν ἀσφαλείᾳ ἐποίησεν, ὥσπερ ἐν πέτρᾳ. Ὅτε ἀφ' ἑαυτοῦ ἀφεῖλεν, ἐφόβησεν, ἠπείλησεν, καὶ οὐδὲν ἐγίνετο πλέον, λοιπὸν διαφθείρονται. Δείκνυσι ὅτι τῆς τοῦ Θεοῦ ὀργῆς, ἡ διαφθορά. Οὐχ ἅμα τὸ ἀρθῆναι ἀπὸ τῆς ὀσφύος ἀπώλοντο· οὐ γὰρ ἅμα ὅταν ἡμᾶς ἀποῤῥίψῃ ὁ Θεὸς, ἀναιρεῖ· οὐχ ἅμα τῷ νομισθῆναι αὐτοῦ ἀνάξιοι, κολαζόμεθα· ἀλλὰ φέρει πολὺν χρόνον, καὶ τότε ἐπάγει τὴν τιμωρίαν. Καὶ κτῆσαι σεαυτῷ. Οὐ παρά τινος ἔλαβεν, οὐκ εἰς οἰκείαν χρείαν· οὐδὲ γὰρ ἐδεῖτο ὁ προφήτης· οὐχ ἵνα σκέπηται, ἀλλ' ἵνα αὐτὸν οἰκειώσηται. Ὥσπερ οὖν ὁ προφήτης οὐδὲ περιβαλλόμενος ἐνδοξότερος ἦν, οὔτε ἀποθέμενος ἀδοξότερος ἦν, οὔτε ἐδεῖτο αὐτοῦ, οὕτως οὐδὲ ὁ Θεός. Ὅρα δὲ πῶς οὐ πάντα μανθάνει ἐφεξῆς, ἀλλὰ κατὰ μικρὸν, ἵνα μάθῃς αὐτοῦ τὴν ὑπακοήν. Εἶπεν· Κτῆσαι, καὶ περίθου. Οὐκ εἶπε, Διατί; ἀλλ' ὑπήκουσε. Πάλιν εἶπεν· Ὕπαγε εἰς τὸν Εὐφράτην· οὐκ εἶπεν, Διατί? ἀλλ' ἐπληροφορήθη, καὶ ἐπείσθη. Τοῦτο καὶ ἡμεῖς πράττωμεν. Οὐκ εἶπεν, Ἀσχημοσύνη ἐστὶ, γέλως ἐστίν· ἀλλὰ πάντα πείθεται. Διὰ τοῦτο κατὰ μικρὸν αὐτῷ ἐπιτάσσει, ἵνα μάθῃ τὴν ὑπακοήν.","english":"For what reason did he command him to go to the Euphrates and to walk so great a distance? Was not the river Jordan nearby? But it was to show from where the evils come, and for what reason, and he lets many days pass. And I went, and I hid it. And it came to pass after many days. That you may learn the longsuffering; for lest you should think that the length of days produced the corruption, it is new, and it lies in stone, where no worm came forth from wood. He hid them, that is, he made them secure, as in rock. When he removed it from himself, he frightened, he threatened, and nothing more happened, thereafter they are corrupted. He shows that the corruption is from the wrath of God. They were not destroyed at the same time they were taken from the waist; for God does not destroy us at the same time when he casts us off; we are not punished at the same time we are deemed unworthy of him; but he bears with us a long time, and then brings on the punishment. And acquire for yourself. He did not receive it from someone, nor for his own use; for the prophet did not need it; not that he might be covered, but that he might make it his own. Just as therefore the prophet was neither more glorious when he wore it, nor more inglorious when he put it off, nor did he need it, so neither did God. But observe how he does not learn everything in sequence, but little by little, that you may learn his obedience. He said: Acquire, and put it around you. He did not say, Why? but he obeyed. Again he said: Go to the Euphrates; he did not say, Why? but he was fully assured, and was persuaded. Let us also do this. He did not say, It is shameful, it is ridiculous; but he obeys in all things. For this reason he commands him little by little, that he may learn obedience.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":122,"ref":"p122","source":"Τοὺς μὴ βουλομένους ὑπακούειν τῶν λόγων μου, καὶ πορευθέντας ὀπίσω θεῶν ἀλλοτρίων. Ὁρᾷς πῶς ἡ ἐπίτασις τὴν τιμωρίαν ἐξήνεγκεν; Ὁρᾷς ἰατρείαν τὰ κακὰ ἀναιροῦσαν, οὐχ ἁπλῶς τοὺς ἀνθρώπους; Εἶτα λέγει τὴν κακίαν· Τοὺς μὴ βουλομένους ὑπακούειν τῷ λόγῳ μου, καὶ πορευθέντας ὀπίσω θεῶν ἀλλοτρίων· καὶ ὅτι οὐ βούλονται· Ἰδοὺ οὐδὲ ἄλλοι βούλονται. Ἀλλ' οὗτοι εὐεργεσίας ἀπήλαυσαν. Τὰ ἔθνη οὐ περιέθηκα ἐμαυτῷ, τούτους δὲ ναὶ οὐ δι' ἐμαυτὸν, ἀλλὰ δι' αὐτούς. Καθάπερ κολλᾶται τὸ περίζωμα περὶ τὴν ὀσφὺν τοῦ ἀνθρώπου, οὕτως ἐκόλλησα πρὸς ἐμαυτόν. Τὸ περίζωμα εἰκών ἐστι τοῦ λαοῦ, καὶ προφήτης τοῦ Θεοῦ· καὶ ὥσπερ τὰ πρῶτα κεκολλημένον τῇ τοῦ προφήτου ὀσφύϊ ἀδιάφθορον ἦν, ταύτης δὲ χωρισθὲν διεφθάρη, οὕτω καὶ ὁ λαὸς, ἡνίκα ᾠκείωτο τῷ Θεῷ, ἔμενεν ἀβλαβὴς, τούτου δὲ ἀποστὰς, παντάπασι γέγονεν ἄχρηστος. Τοῦ γενέσθαι μοι εἰς λαὸν ὀνομαστὸν, καὶ εἰς καύχημα, καὶ εἰς δόξαν. Ταῦτα λέγει οὐχ ὡς αὐτὸς δεόμενος δόξης, ἀλλὰ διὰ τοὺς ἀνθρώπους. Ἔστω· ἐμὲ οὐ βούλεσθε δοξάσαι, τίνος ἕνεκεν ἑαυτοὺς ἠτιμάσατε; Καὶ ἐρεῖς πρὸς τὸν λαὸν τοῦτον· Πᾶς ἀσκὸς πληρωθήσεται οἴνου. Πάλιν ὑπόδειγμα· ὥσπερ ὁ ἀσκὸς πρὸς τοῦτο γεγένηται, ὥστε πληροῦσθαι, οὕτω καὶ ὑμᾶς ἀνάγκη ἐστὶ λοιπὸν, ὥσπερ πρὸς τοῦτο γενομένους, οὕτω πληρωθῆναι τῆς τιμωρίας. Διὰ γὰρ τῶν δύο εἰκόνων δείκνυσιν, οὐχ ὅτι τιμωρεῖται, ἀλλ' ὅτι, μεθ' ὑπερβολῆς, καὶ ἀνιάτως. Καὶ ἐρεῖς... Ἰδοὺ ἐγὼ πληρῶ... καὶ τοὺς βασιλεῖς αὐτῶν. Μὴ νομίσητε ἔχειν ἀπὸ προγόνων ἀπολογίαν· τοῦτο μάλιστα ὑμῶν κατηγορεῖ.","english":"Those who do not wish to obey my words, and who went after foreign gods. Do you see how the intensification brought forth the punishment? Do you see the healing that removes the evils, not simply the people? Then he states the wickedness: Those who do not wish to obey my word, and who went after foreign gods; and that they do not wish it: Behold, neither do others wish it. But these enjoyed benefits. I did not put the nations around myself, but these—yes, not for my own sake, but for theirs. Just as the loincloth clings around a man's waist, so I clung them to myself. The loincloth is an image of the people, and the prophet of God; and just as the first, being clung to the prophet's waist, was undestroyed, but when separated from it was destroyed, so also the people, when it was made kin to God, remained unharmed, but when it stood apart from him, it became entirely useless. That it might become to me a people renowned, and a boast, and a glory. He says these things not as though he himself needed glory, but for the sake of men. So be it: you do not wish to glorify me—for what reason did you dishonor yourselves? And you shall say to this people: Every wineskin will be filled with wine. Again an example: just as the wineskin has come to be for this purpose, to be filled, so also it is necessary for you henceforth, as having come to be for this purpose, to be filled with punishment. For through the two images he shows, not that he punishes, but that he does so with excess, and incurably. And you shall say... Behold, I fill... and their kings. Do not think to have a defense from your ancestors; this most of all accuses you.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":123,"ref":"p123","source":"Καὶ τοὺς ἱερεῖς. Μὴ νομίσητε ἀπὸ τοῦ ἀξιώματος ἔχειν παραμυθίαν· τοῦτο μάλιστα ὑμᾶς ἀπόλλυσι. Καὶ διασκορπιῶ αὐτούς... Καὶ τοὺς πατέρας αὐτῶν... Καὶ οὐκ ἐπιποθήσω, καὶ οὐ φείσομαι. Ἐπειδὴ γὰρ πολλάκις εἰώθαμεν μετὰ τὴν τιμωρίαν ἐλεεῖν τοὺς τιμωρουμένους, Ἐγὼ, φησὶν, οὐδὲ τοῦτο ποιήσω. Κἂν μεγάλη ἡ τιμωρία ᾖ γερόντων ἀναλωμένων ἄλλ. ἀλωμένων, ἀλλ' ἐμὲ τοῦτο οὐκ ἐπικάμψει τὸν φιλάνθρωπον. Ἀκούσατε, καὶ ἐνωτίσασθε... ὅτι Κύριος ἐλάλησε. Παρατήρει παρὰ πάντα τὸν προφήτην, πῶς καὶ ὅταν τιμωρίαν λέγῃ, τὴν αἰτίαν ἀεὶ τίθησι. Καὶ οὐ τοῦτο μόνον, ἀλλ' ὅταν εἴπῃ, ὅτι Οὐκ ἐλεήσω, οὐ φείσομαι, καὶ ὡς περὶ ἀπεγνωσμένων διελέχθη, πάλιν παραίνεσιν εἰσάγει. Ὁ γὰρ τοιαῦτα εἰρηκὼς, καὶ ἀποφαινόμενος, ἄκουσον τί φησιν· Ἀκούσατε, καὶ ἐνωτίσασθε. Μὴ ἁπλῶς ἀκούσητε, καὶ μὴ ἐπαίρεσθε· οὐδὲν γὰρ οὕτως ἀπόνοιαν ποιεῖ, ὡς τὸ μὴ προσέχειν τοῖς τοῦ Θεοῦ λόγοις. Μὴ γὰρ ἀνθρώπων εἰσὶν αἱ ἀπειλαὶ, ἃς πολλάκις καὶ διαψεύσασθαι δυνατόν; Θεός ἐστιν ὁ ἰσχύων, ὁ ἐπάγων ἀεὶ τὸ τέλος. Δότε τῷ Κυρίῳ ὑμῶν δόξαν πρὸ τοῦ συσκοτάσαι. Πιστεύσατε τοῖς λεγομένοις· Μὴ γὰρ οὐ δώσετε αὐτῷ; Καὶ μετὰ ταῦτα· Ἀλλὰ πρὸ τῆς τῶν δεινῶν πείρας, πρὸ τοῦ συσκοτάσαι τὴν αἰχμαλωσίαν αἰνίττεται. Καὶ πρὸ τοῦ προσκόψαι τοὺς πόδας ὑμῶν. Τοιαύτη γὰρ τῶν δεινῶν ἡ φύσις· σκότος ἀεὶ εἴωθε καταχέειν τῶν ὀφθαλμῶν ἁπάντων. Καὶ ἀναμενεῖτε εἰς φῶς, καὶ ἐκεῖ σκιὰ θανάτου, καὶ τεθήσονται εἰς σκότος. Οὐ διαδέχεται, φησὶν, ἡ ἡμέρα. Οὐ γὰρ κατὰ φύσεως ἀκολουθίαν γίνεται, ἀλλὰ κατὰ συνηθειῶν ἴσ. συνάφειαν δεινῶν·","english":"And the priests. Do not suppose that you have consolation from your rank; this is what most of all destroys you. And I will scatter them... And their fathers... And I will not relent, and I will not spare. For since we are often accustomed after the punishment to have mercy on those being punished, I, he says, will not do even this. And even if the punishment is great—elders consumed, or rather, wandering—yet this will not bend me, the lover of mankind. Hear, and give ear... for the Lord has spoken. Observe throughout the whole prophet how, even when he speaks of punishment, he always sets down the cause. And not only this, but when he has said, \"I will not have mercy, I will not spare,\" and has spoken as about those given up, he again introduces exhortation. For hear what he says, who has spoken such things and declared them: Hear, and give ear. Do not hear carelessly, and do not be lifted up; for nothing so produces recklessness as not attending to the words of God. For are the threats of men, which it is often possible even to falsify? It is God who is strong, who always brings the end to pass. Give glory to your Lord before it grows dark. Believe what is said; for will you not give it to him? And after these things: But before the experience of terrors, before it grows dark, he hints at the captivity. And before your feet stumble. For such is the nature of terrors: darkness is always accustomed to pour over all eyes. And you will wait for light, and there is the shadow of death, and they will be put into darkness. The day, he says, does not succeed; for it does not happen according to the sequence of nature, but according to the conjunction of customary terrors.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":124,"ref":"p124","source":"ἐννόησον γὰρ οἷον ἦν ἀπάγεσθαι αὐτοὺς αἰχμαλώτους, καὶ πατρίδος στερίσκεσθαι. Οὐ βούλεσθαι, ὡς Θεῷ δόξαν δοῦναι; κἂν ἵνα τὰ δεινὰ ἀποκρούσησθε. Ἐὰν δὲ μὴ ἀκούσητε, κεκρυμμένως κλαύσεται ἡ ψυχὴ ὑμῶν. Ἐννόησον μέγεθος συμφορᾶς, ὅταν μηδὲ δακρύειν ἐξῇ τὰ πάθη τὰ οἰκεῖα, ἀλλὰ καὶ ταύτην ὦσιν ἀφηρημένοι τὴν ἐξουσίαν. Ὅρα πῶς πανταχόθεν ἄλλ. πανταχοῦ ἐπαίρει τὸ μέγεθος τῶν κακῶν, ἵνα κἂν οὕτως αὐτῶν καθίκηται. Τί ταύτης τῆς ὀδύνης χεῖρον, μηδὲ δακρύειν δύνασθαι τὰ οἰκεῖα πάθη; Ἀλλ' οὐδὲν ἐκείνων τὴν σκληρότητα ἐμάλαξε καὶ τὸ τραχύ. Κεκρυμμένως κλαύσεται ἡ ψυχὴ ὑμῶν ἀπὸ προσώπου ὕβρεως. Τουτέστιν, οὐδὲ μετὰ ἀδείας ὑμῖν ἔξεστι πενθεῖν ἐν τῇ αἰχμαλωσίᾳ. Εἴπατε τῷ βασιλεῖ καὶ τοῖς δυναστεύουσι· Ταπεινώθητε. Οὐ γὰρ αὐτοῖς διελέγετο, ἀλλὰ τῷ πλήθει. Ἐννόησον ὅση ἡ τοῦ προφήτου παῤῥησία, ὅταν διὰ τῶν ὑπηκόων τοιαῦτα σημαίνῃ τοῖς ἄρχουσιν· Ἑκόντες ποιήσατε, ὃ μικρὸν ὕστερον μετ' ἀνάγκης ἔσται. Μὴ γὰρ οὐ ταπεινωθήσεσθε; Ἀλλὰ νῦν παρ' ὑμῶν γενέσθω, ἵνα μὴ γένηται παρὰ τῶν πολεμίων. Τοῦτο καὶ ἐφ' ἡμῶν ἔστω· κρίνωμεν ἑαυτοῖς, ἵνα μὴ κρίνῃ ὁ Θεὸς ἡμῖν. Ἀνάλαβε τοὺς ὀφθαλμούς σου, Ἱερουσαλήμ. Πρὸς τὴν πόλιν αὐτὴν διαλέγεται νῦν. Τὰ μέλλοντα, ὡς παρόντα λέγει· καὶ συνεχὴς οὗτος ὁ λόγος. Καὶ σὺ ἐδίδαξας αὐτοὺς ἐπὶ σὲ μαθήματα εἰς ἀρχήν σου. Τουτέστιν, Ἐπικαλουμένη αὐτῶν τὴν βοήθειαν, καὶ εἰδωλολατροῦσα παρεσκεύασας αὐτοὺς ἄρχειν σου. Καὶ ἐδίδαξας αὐτούς. Πῶς, εἰπὲ, καὶ τίνι τρόπῳ; Ἀεὶ καταφεύγουσα πρὸς αὐτοὺς, δεικνύουσα, ὅτι ἀσθενής τις εἶ, καὶ τῆς βοηθείας ἠρήμωσαι τῆς παρὰ Θεοῦ.","english":"For consider what it meant for them to be led away captive and to be deprived of their homeland. Do you not wish to give glory to God? At least so that you might ward off the terrors. But if you do not listen, your soul will weep in secret. Consider the magnitude of the calamity, when it is not even permitted to weep over one's own sufferings, but they have been deprived even of this liberty. See how from every side... everywhere he magnifies the magnitude of the evils, so that even thus he might win them over. What is worse than this pain—not even to be able to weep over one's own sufferings? But nothing softened their hardness and roughness. Your soul will weep in secret from the face of insolence. That is, you are not permitted even to mourn with freedom in the captivity. Say to the king and to those in power: Be humbled. For he was not speaking to them, but to the multitude. Consider how great is the prophet's boldness, when through his subjects he signals such things to the rulers: Do willingly what will shortly come about by necessity. For will you not be humbled? But let it happen now by you, so that it may not happen by your enemies. Let this also be so with us: let us judge ourselves, so that God may not judge us. Lift up your eyes, Jerusalem. He is now addressing the city itself. He speaks of future things as present; and this is a continuous discourse. And you taught them lessons against yourself, to be your rulers. That is, By calling upon their help, and by practicing idolatry, you prepared them to rule over you. And you taught them. How, tell me, and in what manner? By always fleeing to them, showing that you are weak and have been deprived of the help that comes from God.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":125,"ref":"p125","source":"Τὰ ἀπόῤῥητα πάντα ἀπεκάλυψας· ταῦτα μάλιστά σε ἐποίησαν ἁμαρτεῖν, ὅτι συνεχῶς αὐτοὺς ἐποίεις καλεῖσθαι. Καὶ ἐὰν εἴπῃς ἐν τῇ καρδίᾳ σου· Διατί ἀπήντησέ μοι. Ὅρα, ποτὲ μὲν τῶν δεινῶν ἐπαίρει τὴν φύσιν, ποτὲ δὲ ἀπὸ τῆς αἰσχύνης, καὶ τῆς ἀδοξίας αὐτοὺς δάκνει· εἴωθε γὰρ καὶ ἐν τοῖς δεινοῖς οὐχ ἧττον λυπεῖν ἡμᾶς τὰ τῆς ἀδοξίας. Καὶ καθάπερ ἐπὶ γυναικὸς ἀσχημονούσης παρέστησεν. Οὐδὲν γὰρ παραιτεῖται λέγειν ὁ προφήτης τὸ δυνάμενον αὐτῶν καθικέσθαι· καὶ πάλιν· Τί λέγεις μετὰ τοσαύτας παραινέσεις, καὶ προφητείας; ἔτι καὶ ἀγνοοῦσι τὴν αἰτίαν τῶν συμβαινόντων; Ναί. Ἔθος γὰρ τοῖς κολαζομένοις τοῦτο θέλειν, ἀγνοεῖν τὰς αἰτίας, καὶ μάλιστα ὅταν ὑπερβάλῃ τὸ πλῆθος\n\nτῶν δεινῶν. Ἐὰν εἴπῃς ἐν τῇ καρδίᾳ σου· οὐδὲ γὰρ ῥῆξαι φωνὴν ἐξουσίαν ἕξεις λοιπόν. Εἰ ἀλλάξεται Αἰθίοψ τὸ δέρμα αὐτοῦ. Τίνος οὖν ἕνεκεν ἐγκαλεῖς, τίνος ἕνεκεν πέμπεις προφήτας; Τίνος ἕνεκεν λέγεις, Οὐκ ἠθελήσατε ἀκοῦσαί μου; εἰ φύσεώς ἐστιν ἡ πονηρία, τίνος ἕνεκεν μέμφῃ; Ὁρᾷς τὴν ἀτοπίαν; Ἀλλὰ παρὰ τὴν ἡμετέραν ἄνοιαν ἡ ἀτοπία. Ὃ γὰρ βούλεται εἰπεῖν τοῦτό ἐστιν, ὅτι Τὴν ἐκ προαιρέσεως κακίαν εἰς ἕξιν σχεδὸν μετεστήσατε. Τὸ γὰρ μαθεῖν οὐ φύσεώς ἐστιν. Ὁ μαθὼν πρότερον ἐν ἀγνοίᾳ ἦν, καὶ μανθάνει. Οὐκ ἄρα φύσει πονηρός· τὸ γὰρ φύσει οὐ δεῖται μαθήσεως. Οὐ μανθάνομεν ὅτι δεῖ καθεύδειν, οὐδὲ ὅτι δεῖ τὸ φῶς ὁρᾷν. Ταῦτα γὰρ φυσικὰ, καὶ διδάσκαλον οὐκ ἀναμένομεν, ἀλλὰ καὶ θελόντων, καὶ μὴ θελόντων ἔπεισιν. Ἔνθα δὲ μαθεῖν ἔστι, καὶ ἀγνοῆσαι ἔνι, καὶ ἐξ ἀγνοίας ἡ μάθησις. Τί οὖν ἐστι; Φησὶν ὑπερβολικῶς, ὥσπερ καὶ ἡμεῖς λέγομεν·","english":"You have revealed all the hidden things; these things most of all made you sin, because you continually caused them to be called. And if you say in your heart, \"Why has this happened to me?\" Observe that sometimes he elevates the nature of the terrors, and sometimes he pricks them through shame and dishonor; for even in terrors, the things of dishonor are accustomed to grieve us no less. And just as in the case of a woman acting shamefully, he set it before them. For the prophet shrinks from saying nothing that is able to touch them; and again: Why do you speak after so many exhortations and prophecies? Do they still not know the cause of what is happening? Yes. For this is the habit of those who are punished—to wish to be ignorant of the causes, and especially when the multitude of terrors has exceeded measure.\n\nIf you say in your heart—for you will no longer have the power even to utter a sound. If the Ethiopian changes his skin. For what reason, then, do you bring a charge? For what reason do you send prophets? For what reason do you say, \"You were not willing to hear me\"? If wickedness is a matter of nature, for what reason do you find fault? Do you see the absurdity? But the absurdity is due to our own folly. For what he wishes to say is this: that you have brought the evil that comes from free choice almost into a fixed state. For to learn is not a matter of nature. The one who learns was previously in ignorance, and he learns. He is not, therefore, wicked by nature; for what is by nature does not need learning. We do not learn that we must sleep, nor that we must see the light. For these things are natural, and we do not wait for a teacher, but whether we wish it or not, they come upon us. But where it is possible to learn, and possible to be ignorant, learning comes from ignorance. What, then, is this? He speaks hyperbolically, just as we also say—","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":126,"ref":"p126","source":"Οὐ δύναται ὁ παῖς οὗτος εὐχρηστῆσαι· κακὴ φύσις· ἵνα κἂν οὕτως ἐρυθριάσαντες μεταβάλωνται. Καὶ διέσπειρα αὐτοὺς ὡς φρύγανα. Ὅρα καὶ τὴν εὐκολίαν πῶς δείκνυσιν ὁμοῦ, καὶ τὴν δύναμιν, καὶ τὸν θυμὸν ἐκπλῆσαι ἄλλ. ἐμπλῆσαι θέλων. Οὕτως ὁ κλῆρός σου, καὶ μερὶς τοῦ ἀπειθεῖν ὑμᾶς ἐμοί. Τοιαῦτα καρπώσῃ τῆς ἀπειθείας, ἐπειδὴ οἱ ψευδοπροφῆται τὰ ἐναντία ἔλεγον. Ὡς ἐπελάθου μου, κἀγώ. Ὅρα τὴν αἰτίαν οὖσαν· Οὕτω καὶ ἐγὼ ποιήσω. Κἀγὼ ἀποκαλύψω τὰ ὀπίσω σου. Σύ μοι τὴν ἀρχὴν ἔδωκας. Φιλεῖσθαι βούλομαι, καὶ οὐ θέλεις. Διὰ τοῦτο ταῦτα ποιήσω, καθάπερ τις ζηλότυπος, μήτε κολάσαι βουλόμενος τὴν εἰς αὐτὸν ὑβρίζουσαν, μήτε πράως δυνάμενος ἐνεγκεῖν τὰ συμβάντα, οὐδενὸς φείδεται ῥήματος ἐν τοῖς πρὸς αὐτὴν, ταύτῃ ἴσ. λαλεῖ δὲ δὲ ὡς τὸν θυμὸν ἐκπληρῶν, καὶ τῷ μὲν μὴ κολάσαι τῷ φίλτρῳ χαριζόμενος, τῷ δὲ ὑβρίσαι ἀναπαύων ἑαυτόν· οὕτω καὶ ὁ Θεός. Καὶ αἱ μοιχεῖαί σου, καὶ ὁ χρεμετισμός σου, καὶ ἡ ἀπαλλοτρίωσις τῆς πορνείας σου. Τί ἐστι χρεμετισμός; τὴν μανίαν, τὴν παροίστρησιν αὐτῆς ἐμφαίνει. Ἐπὶ βουνῶν καὶ ἐν τοῖς ἀγροῖς ἑώρακα τὰ βδελύγματά σου. Οὐδὲν ἐν οἰκίᾳ, οὐδὲ λάθρα· δεδημοσιευμένη, καὶ πάνδημος ἡ πορνεία. Ἐμπομπεύει ἄλλ. ἐμπομπεύσει σου ἡ αἰσχύνη. Οὐαὶ σοὶ, Ἱερουσαλήμ. Ὅτι καὶ βούλεται κολάσαι, καὶ ἀλγεῖ ἐπὶ τοῖς κολαζομένοις αὐτοῖς, καὶ θρηνεῖ, καὶ ὀδύρεται, καὶ ἐλεεῖ.","english":"This servant cannot be useful; it is a wicked nature; so that even thus, having been made ashamed, they might change. And I scattered them like dry sticks. Observe how he shows at once the ease and the power, and his wrath, wishing to fill—or rather, to satisfy—another. Thus is your lot, and the portion of your disobedience to me. Such things you will reap from your disobedience, since the false prophets were saying the opposite. As you forgot me, so I also. Observe the cause: Thus I also will do. And I will uncover your backside. You gave me the beginning. I wish to be loved, and you do not wish it. Therefore I will do these things, just like a jealous man who neither wishes to punish the one who insults him, nor is able gently to endure what has happened, and spares no word in what he says to her—he speaks in this way—but speaks as one satisfying his wrath, and by not punishing gratifying his affection, while by insulting he gives himself rest; so also God. And your adulteries, and your neighing, and the alienation of your prostitution. What is neighing? It reveals her madness, her frenzy. On the mountains and in the fields I have seen your abominations. Not in a house, nor in secret; her prostitution is publicized and open to all. Your shame will be paraded—or rather, will parade you. Woe to you, Jerusalem. For he both wishes to punish, and grieves over those who are themselves punished, and laments, and bewails, and has mercy.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":127,"ref":"p127","source":"ΚΕΦ. ΙΔʹ.\n\nΛόγος Κυρίου, ὃς ἐγενήθη πρὸς Ἱερεμίαν περὶ τῆς ἀβροχίας. Εἶπε μυρία, ἠπείλησεν, οὐκ ἐπίστευσαν διὰ εἰκόνων, ὡς τοῦ περιζώματος, ὡς τῆς ῥάβδου τῆς καρυΐνης, καὶ τῶν λοιπῶν. Ἄρχεται λοιπὸν τῶν τιμωριῶν. Ἐπένθησεν ἡ Ἰουδαία. Οὐκ εἶπεν, ἡ ἀγορὰ, ἀλλ' αἱ πύλαι, οὐδενὸς ὄντος τοῦ ἐξιόντος, ὃ μέγιστον ἐρημίας τεκμήριον. Καὶ ἡ κραυγὴ τῆς Ἱερουσαλὴμ ἀνέβη. Τὸν Θεὸν ἐπεκαλοῦντο· ὅτε ἀπέκτεινεν αὐτοὺς, τότε ἐξεζήτουν αὐτόν. Καὶ οἱ μεγιστᾶνες αὐτῆς ἀπέστειλαν τοὺς νεωτέρους αὐτῶν ἐφ' ὕδωρ. Ὅρα τὴν τιμωρίαν πάντων ἁπτομένην· οὐ γὰρ δὴ λιμὸς ἐγένετο μόνον, ἀλλὰ καὶ αὐχμός. Ἐπειδὴ γὰρ εἰκὸς ἦν σιτίων ἀποκειμένων τὴν προσδοκίαν, ἀλλὰ μὴ τὴν πεῖραν εἶναι τοῦ λιμοῦ, τῇ τοῦ ὕδατος σπάνει προκατέλαβεν αὐτῶν τὴν διάνοιαν. Ἤλθοσαν ἐπὶ τὰ φρέατα, καὶ οὐχ εὕροσαν ὕδωρ. Ἐπειδὴ γὰρ τοῦ ὕδατος ῥέοντος τοῦ πνευματικοῦ ταῖς διδασκαλίαις οὐ προσεῖχον, ἀπὸ τούτων αὐτοὺς σωφρονίζει, ὥστε μὴ εἰς πεῖραν ἐλθεῖν τῶν δεινῶν. Εἶτα λέγει καὶ τὴν τῶν ἀλόγων ἀνάγκην. Ἠσχύνθησαν οἱ γεωργοί. Εἰκότως. Τίνος ἕνεκεν ᾐσχύνθησαν, εἰπέ μοι; Μὴ γὰρ παρὰ τὴν αὐτῶν αἰτίαν; μὴ γὰρ τῆς αὐτῶν ῥᾳθυμίας ἴσ. μὴ γὰρ παρὰ τὴν αὐτῶν ῥᾳθυμίαν; τῆς ἄνωθεν ῥοπῆς γέγονε τὸ πρᾶγμα. Τίνος οὖν ἕνεκεν ᾐσχύνθησαν; ὅτι αὐτοὶ αἴτιοι διὰ τὰ ἁμαρτήματα αὐτῶν· τοῖς γὰρ ἁμαρτάνουσιν, οὐδεμιᾶς ἐλάττων","english":"CHAPTER 14\n\nThe word of the Lord that came to Jeremiah concerning the drought. He spoke countless things, he threatened, and they did not believe because of the signs—as of the loincloth, as of the almond rod, and the rest. So then he begins the punishments. Judea mourned. He did not say \"the marketplace\" but \"the gates,\" since there was no one going out, which is the greatest proof of desolation. And the cry of Jerusalem went up. They called upon God; when he killed them, then they sought him out. And her nobles sent their younger men for water. Observe the punishment touching all; for it was not only famine that came, but drought as well. For since it was likely that, with food stored up, they would have the expectation but not the experience of famine, he forestalled their mind by the scarcity of water. They came to the wells and found no water. For since they did not attend to the teachings of the flowing spiritual water, he disciplines them by these things, so that they might not come to the experience of terrible things. Then he speaks also of the constraint of irrational animals. The farmers were put to shame. Reasonably. Tell me, for what reason were they put to shame? Was it not on account of their own cause? Was it not on account of their own negligence? The matter came about from the inclination from above. For what reason, then, were they put to shame? Because they themselves were the cause, through their sins; for to those who sin, no less","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":128,"ref":"p128","source":"τιμωρίας πρόσεστιν ἡ αἰσχύνη. Καὶ τὸ ἐν αὐτῷ ἴσ. δι' αὐτὸ κολάζεσθαι. Καὶ ἔλαφοι ἐν ἀγρῷ ἔτεκον. Τίνος ἕνεκεν τὰ ἄλογα κολάζεται; διὰ τοὺς ἀνθρώπους, εἰς διόρθωσιν τούτων, ἐπειδὴ καὶ δι' αὐτοὺς γέγονεν. Ὄναγροι ἔστησαν ἐπὶ νάπας. Ἰστέον, ὅτι τὰ ἐρημότερα οὗτοι νέμονται. Τί ἐστιν, εἵλκυσαν ἄνεμον; τὸν ἀπὸ τοῦ δίψους παραμυθούμενοι καύσωνα. Εἶδες ὀργὴν Δεσπότου; εἶδες φιλανθρωπίαν ὁμοῦ μετὰ ὀργῆς; φείδεται τῶν παίδων, καὶ εἰς τοὺς δούλους τὴν ὀργὴν ἀφίησιν, ἵνα κἂν οὕτω σωφρονισθῶσιν. Ἅτε γὰρ ἀπρονόητα ὄντα ταῦτα τὰ ζῶα, αἰσθάνεται πρῶτα τοῦ λιμοῦ. Καὶ οὐ λέγει τὰ ἥμερα ζῶα βοῦς καὶ πρόβατα, ἀλλὰ τὰ ἄγρια δεικνὺς τὴν ἐπίτασιν· διότι δι' αὐτοὺς καὶ ταῦτα γεγένηται, εἰ καὶ μὴ εἰς χρῆσιν, ἀλλ' εἰς θεογνωσίαν. *Ὄναγροι ἔστησαν ἐπὶ νάπαις, εἵλκυσαν ἄνεμον, ὡς δράκων. Ἄγριον, τὸ ζῷον ὁ ὄναγρος, καὶ ἐπιβαίνων πεδιάσιν, καὶ διαφθείρων καρπούς. Λέγει τοίνυν, ὅτι ἐκ τῆς ἀβροχίας εἰς ἀσθένειαν ἦλθε καὶ τοῦτο τὸ ζῶον. Τὸ δὲ, Εἵλκυσαν ἄνεμον ὡς δράκων, ὁ Ἑβραῖός τινα τοιαύτην τὴν ἔννοιαν ἔχει· Εἵλκυσαν ἄνεμον ὡς ζῶον ὑπ' ἀνέμου συλλαμβάνον. Φασὶ δὲ τοιαύτην εἶναι τὴν σφίγγα. Ὥσπερ γὰρ ἐκείνη ἥδεται τῇ τοῦ ἀνέμου προσβολῇ ὡς ἐν συνουσίᾳ γιγνομένη, οὕτω, φησὶ, καὶ οἱ ὄναγροι πρὸς τὸν ἄνεμον εἱστήκεισαν ὑπὸ τῆς ἐνδείας παραμυθίαν ἔχοντες τοῦ ἀνέμου τὴν φοράν. Μᾶλλον δ' ἄν τις οὕτω νοήσοιτο, Εἵλκυσαν ἄνεμον ὡς δράκων, τουτέστιν, ἀπὸ τῆς ἐνδείας ὠγκῶντο· ἐπιλειπούσης γὰρ τῆς τροφῆς, ἀναβοᾷν ἔθος τοῖς ἀλόγοις, οἷον ὄνοις, ἵπποις, καὶ τοῖς τοιούτοις. Τοῦτο δὲ ποιεῖν καὶ ὁ ὄναγρος εἴωθε.","english":"Punishment is accompanied by shame. And the phrase \"in it\" means \"because of it\" to be punished. And the deer in the field gave birth. For what reason are irrational creatures punished? Because of humans, for their correction, since they also exist for their sake. The wild asses stood at the glens. It should be known that they graze in the more desolate places. What is \"they drew in wind\"? They were soothing the heat of their thirst. Did you see the wrath of the Master? Did you see the love of humanity together with wrath? He spares the children, and lets his wrath fall upon the servants, so that even in this way they might be brought to their senses. For since these animals are without providence, they perceive famine first. And he does not mention the tame animals—oxen and sheep—but the wild ones, showing the intensity; because even these exist for their sake, if not for use, then for the knowledge of God. The wild asses stood at the glens, they drew in wind like a dragon. The wild ass is a wild animal, and it goes up onto the plains and destroys the crops. He says, then, that from the lack of rain this animal too came to weakness. And the phrase \"they drew in wind like a dragon\" has in the Hebrew some such meaning: they drew in wind like an animal conceiving by wind. And they say that the sphinx is of such a nature. For just as that creature delights in the blowing of the wind as though it were having intercourse, so, he says, the wild asses also stood facing the wind, having the breeze as a comfort for their want. But one might rather understand it thus: \"they drew in wind like a dragon,\" that is, from their want they brayed; for when food fails, it is the habit of irrational creatures—such as asses, horses, and the like—to cry out. And the wild ass is also accustomed to do this.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":129,"ref":"p129","source":"Τὸ οὖν, Εἵλκυσαν ὡς δράκων, τουτέστιν, ὡς οὗτος συρίζων ἐπὶ πολὺ τὴν φωνὴν ἐκπέμπει, οὕτω καὶ οἱ ὄναγροι βοήσουσιν ὑπὸ τῆς ἐνδείας ἐξάκουστον. Λέγουσι δὲ Σύροι τὸ, ὡς δράκων, μὴ ἔχειν. Τινὲς δέ φασιν, ὅτι ὁ δράκων πέφυκε τῷ ἀνέμῳ τρέφεσθαι· παρέβαλεν οὖν τούτῳ τῷ ζώῳ τοὺς ὀνάγρους, ἵνα δείξῃ τὴν ἐκ τῆς ἀβροχίας συμφοράν. Αἱ ἁμαρτίαι ἡμῶν ἀντέστησαν ἡμῖν. Ὅρα τὴν ἱκετηρίαν ἀπὸ τοῦ προφήτου γεγενημένην, καὶ ἐξ αὐτῶν δὲ ἐκείνων ὡς ἀπὸ τῆς συμφορᾶς σωφρονισθέντων. Μέγα γὰρ ὄντως τειχίον ἡ ἁμαρτία καὶ καθάπερ στρατιῶται τινὲς πένητας, καὶ ἀσθενεῖς ἀνθρώπους ἀπείργουσι τῶν ἀρχόντων, βουλομένους ἐντυχεῖν ῥάβδοις ἀποδιώκοντες· οὕτω καὶ αὗται ποιοῦσιν. Ὅταν γὰρ οἴκοθεν οὐδὲν ἔχωμεν, αὕτη καταλείπεται συγγνώμη, ἴσ. εἰς συγγ. ἡ φιλανθρωπία τοῦ Θεοῦ. Ὅτι πολλαὶ αἱ ἁμαρτίαι ἡμῶν ἐναντίον σου. Οὐκ ἐναντίον ἀνθρώπων. Ὅταν γὰρ ὁ Θεὸς ἐξετάζῃ, πολλαὶ φαίνονται αἱ ἁμαρτίαι. Οὐκ ἐπειδὴ πικρότερον ἐξετάζει τῶν ἀνθρώπων· μὴ γένοιτο. Πῶς οὖν φαίνονται πλείους; ὅτι ἄνθρωποι μὲν ἀγνοοῦσιν, αὐτὸς δὲ ἐπίσταται. Οὐκοῦν δυνάμεθα ἕκαστος οὕτω σώζεσθαι, εἰ μέλλοιμεν ἐπὶ τὸ ὄνομα αὐτοῦ καταφεύγειν ἅπαντες. Ὅτι σοι ἡμάρτομεν. Τί ἐστι σοί· τῷ μὴ παροξυνομένῳ κατὰ τοὺς ἀνθρώπους. Σοὶ τῷ Δεσπότῃ, τῷ δυναμένῳ φείσασθαι, τῷ ὑπερορῶντι τὰ ἁμαρτήματα. Ὑπομονή. Τουτ' ἔστι· Σὺ ποιεῖς ἡμᾶς ὑπομεῖναι ὁ μόνος Θεὸς, οἱ δὲ ἀνθρωποὶ τιμωροῦνται καὶ τὴν δύναμιν ἴσ. κατὰ τὴν δύναμιν αὐτοῦ, καὶ τὴν φιλανθρωπίαν. Ἐνταῦθα δὲ λέγει· Τὰς πληγὰς ταύτας οὐδεὶς δύναται λῦσαι. Ἐπεὶ οὖν καὶ δύνασαι σὺ μόνος, ἄνες.","english":"The phrase \"They drew like a dragon,\" that is, just as this creature hisses and sends forth its voice far and wide, so too the wild asses will cry out audibly from their lack. But the Syrians say that \"like a dragon\" is not in the text. Some say that the dragon is by nature nourished by the wind; he therefore compared the wild asses to this creature, in order to show the calamity that comes from the lack of rain. Our sins stood in opposition to us. Observe the supplication made by the prophet, and that they were brought to their senses by those very things, as it were, by the calamity. For sin is truly a great wall, and just as certain soldiers drive away poor and weak men from the rulers when they wish to approach, beating them back with rods, so also do these sins. For when we have nothing of our own, this alone remains as an excuse—the love of God for humanity. Because our sins are many before you. Not before men. For when God examines, the sins appear many. Not because he examines more harshly than men—may it not be! How then do they appear more numerous? Because men are ignorant, but he knows. Therefore each of us can be saved in this way, if we all take refuge in his name. Because we have sinned against you. What is \"against you\"? Against you who are not provoked as men are. Against you, the Master, who are able to spare, who overlook transgressions. Endurance. That is: You alone, God, make us endure, while men are punished—and the power likewise, according to his power, and the love of humanity. But here he says: No one can undo these blows. Since therefore you alone are able, release them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":130,"ref":"p130","source":"Νόμος οὗτός σοι τοῦτο καὶ ἀνθρώποις πολλάκις λέγομεν, Σαυτὸν μίμησαι διὰ σαυτόν. Μὴ ἔσῃ ὥσπερ ἄνθρωπος ὑπνῶν; Οὕτως, φησὶν, ἡμᾶς εἴασεν, ὥσπερ ὁ καταλύων οὐδενὸς φροντίζει. Οὐκ ἄρα ὑπνοῖ ὁ Θεός. Ὁρᾷς πῶς λανθανόντως σοι ἐκφαίνει τὸ ἀπαθές; Πάρεστί σοι τὸ δύνασθαι· ἀλλὰ δύνασαι μὲν, αἱ δὲ ἁμαρτίαι ἡμῶν ἀνθίστανται· ἀλλὰ κἂν διὰ σέ. Καὶ σὺ ἐν ἡμῖν, Κύριε. Καὶ τὸ ὄνομά σου ἐπικέκληται ἐφ' ἡμᾶς. Οὐκέτι ἐπὶ τοὺς Πατέρας καταφεύγει, ἀλλ' ἐπὶ τὸ ὄνομα τοῦ Θεοῦ· τοῦτο καὶ οἱ περὶ Μωυσῆν ποιοῦσιν ἵνα μὴ ὑβρισθῇ. Οὕτως λέγει Κύριος· Ἠγάπησαν κινεῖν πόδας αὐτῶν. Τουτέστιν, οὐδὲν βέβαιον παρ' αὐτοῖς, ἀεὶ μεταπηδῶσι. Τοῦτο καὶ Ἡλίας φησίν· Ἕως πότε χωλανεῖτε ἐπ'\n\nἀμφοτέραις ταῖς ἰγνύαις ὑμῶν; Οὕτως ἠγάπησαν κινεῖν πόδας αὐτῶν, καὶ οὐκ ἐφείσαντο. Τουτέστιν, ἔστερξαν τρέχειν ἐπὶ τὰ εἴδωλα, καὶ οὐ μετέγνωσαν. Καὶ οὐκ ἐφείσαντο. Τουτέστιν ἀπλήστως τῷ πράγματι κέχρηνται, τουτέστιν ἀφειδῶς. Ὅρα πῶς ἀεὶ αὐτοῖς τὴν ἐπίτασιν, καὶ τὴν ὑπερβολὴν τῆς κακίας ἐγκαλεῖ. Ὅτι ἐὰν νηστεύσωσιν οὐκ εἰσακούσομαι. Καὶ μὴν οὐ μικρὰ πολιτεία τὸ νηστεῦσαι. Ἀλλ' αἱ τούτων νηστεῖαι, ἄκουσον, οἷαι ἦσαν. Τί φησιν Ἡσαίας· Εἰς κρίσεις καὶ μάχας νηστεύετε· ἵνα τί μοι νηστεύετε; Νηστεία γὰρ οὐκ ἀποχὴ βρωμάτων μόνον ἁπλῶς, ἀλλὰ φιλοσοφία ψυχῆς. Ὥσπερ γὰρ παρθενία οὐχ ἁπλῶς ἀποχὴ γάμου, ἀλλὰ τὸ μάλιστα αὐτῆς χαρακτηρίζον τὴν ἀρετὴν, τὸ εὔσχημον, καὶ εὐπάρεδρον τῷ Κυρίῳ ἀπερισπάστως, οὕτω καὶ νηστεία. Ἐνήστευσαν καὶ Νινευῖται, ἀλλ' οὐ τοῦτο μᾶλλον τὸν Θεὸν ἐπέκαμψαν. Ἀλλὰ τίνι; τῇ μεταβολῇ τῆς κακίας.","english":"We say this law to you and to people often: imitate yourself for your own sake. Do not be like a man who sleeps. Thus, he says, he left us, just as one who destroys cares for nothing. God, then, does not sleep. Do you see how, unnoticed, he reveals to you his impassibility? The power is present in you; but you are able, yet our sins stand in the way—but even if it is because of you. And you are in us, Lord. And your name has been called upon us. He no longer takes refuge in the fathers, but in the name of God; this is what those around Moses also do, so that he not be insulted. Thus says the Lord: They loved to move their feet. That is, nothing is firm among them; they are always leaping about. Elijah also says this: How long will you limp on\n\nboth your legs? Thus they loved to move their feet, and they did not spare. That is, they were pleased to run after idols, and they did not repent. And they did not spare. That is, they used the matter insatiably, that is, without sparing. See how he always charges them with the intensity and the excess of their wickedness. Because if they fast, I will not hear. And yet fasting is no small way of life. But hear what their fasts were like. What does Isaiah say? You fast for judgments and quarrels; why do you fast to me? For fasting is not merely abstinence from foods, but philosophy of the soul. For just as virginity is not merely abstinence from marriage, but what most characterizes its virtue—the decorous and well-ordered devotion to the Lord without distraction—so too is fasting. The Ninevites also fasted, but it was not this that most bent God, but what? The change from wickedness.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":131,"ref":"p131","source":"Τί γὰρ ὄφελος, εἰπέ μοι, κρεῶν μὲν ἀπέχεσθαι τῶν ἀλόγων, σαρκῶν δὲ ἀνθρωπίνων ἀπογεύεσθαι; Οἴνου δὲ μὴ ἀπογεύεσθαι, μεθύειν δὲ πλεονεξίᾳ χρημάτων; Αὕτη χαλεπωτέρα ἐκείνης ἡ μέθη· οὐκ εἶδεν εἶξαι ὕπνῳ, ἀλλὰ καὶ τῆς ἡμέρας φανείσης πάλιν αὔξεται. Οὐκ εἰσακούσομαι τῆς δεήσεως αὐτῶν. Ἰσχυρότερον γὰρ τῆς εὐχῆς αἱ αὐτῶν ἁμαρτίαι. Ὅτι ἐν μαχαίρᾳ, καὶ ἐν λιμῷ, καὶ ἐν θανάτῳ ἐγὼ συντελέσω αὐτούς. Ἄλλο λιμὸς, ἄλλο μάχαιρα, ἄλλο θάνατος· ἐν ᾗ γὰρ ἴσ. ἐνὸν γὰρ μήτε λιμῷ, μήτε σφαγῇ, ἀλλ' ἁπλῶς ἀναιρεθῆναι θανάτῳ θεηλάτῳ τινί. Καὶ εἶπα· Ὁ ὢν, Κύριε, ἰδοὺ οἱ προφῆται αὐτῶν προφητεύουσι, καὶ λέγουσιν· Οὐκ ὄψεσθε. Τί οὖν, φησὶν, οἱ προφῆται ταῦτα προλέγουσιν· Οὐκ ἔσται λιμὸς, οὐδὲ μάχαιρα; Μεγάλην βίαν ὑπέμεινεν ὁ προφήτης, οὐχὶ τῷ σκυθρωπὰ λέγειν ἀναγκάζεσθαι, ἀλλὰ καὶ τῷ τοὺς ἐναντιουμένους ἔχειν, καὶ τοὺς ἀπατῶντας, καὶ τἀναντία προλέγοντας. Διὰ τοῦτο ἐντυγχάνει τῷ Θεῷ· Ὁ ὢν, Δέσποτα Κύριε, πρὸς ἀντιδιαστολὴν τῶν οὐκ ὄντων. Καὶ εἶπε Κύριος πρός με· Ψευδῆ οἱ προφῆται προφητεύουσιν ἐπὶ τῷ ὀνόματι μου. Διατί τοὺς ψευδοπροφήτας οὐκ ἐξεῖλεν ὁ Θεός; ἵνα μὴ ἀπιστῆτε αὐτοῦ τοῖς ῥήμασιν. Ὅμοιον δὲ τοῦτο τῷ λέγειν, Διατί τοὺς ἀπατῶντας καθόλου μὴ ἐξεῖλεν διαστρέφοντας; μᾶλλον δὲ καὶ τοὺς δαίμονας τοὺς εἰς πᾶσαν κακίαν ἐνάγοντας; Ἀλλ' ὑποφαίνει τούτων τὴν λύσιν ὁ θεῖος Ἀπόστολος, λέγων· Δεῖ γὰρ καὶ αἱρέσεις ἐν ὑμῖν εἶναι, ἵνα οἱ δόκιμοι φανεροὶ γένωνται. Αὔξει γὰρ ἀεὶ τὰς ἀρετὰς τὰ γυμνάσια, καὶ οὐδεὶς στεφανοῦται ἐὰν μὴ νομίμως ἀθλήσῃ.","english":"For what benefit is it, tell me, to abstain from the flesh of irrational animals but to taste human flesh? And not to taste wine, but to be drunk with greed for money? This drunkenness is more grievous than that one; it has not seen fit to yield to sleep, but even when day appears it grows again. I will not listen to their supplication. For their sins are stronger than their prayer. For by sword, and by famine, and by death I will make an end of them. Famine is one thing, sword another, death another; for in that which he says, it is possible neither by famine nor by slaughter, but simply to be destroyed by some death sent from God. And I said: O Lord, you who are, behold, their prophets prophesy, and say: You shall not see. What then, he says, do the prophets foretell these things: There shall be no famine, nor sword? The prophet endured great violence, not by being compelled to speak gloomy things, but also by having those who opposed him, and those who deceived, and who foretold the opposite. Therefore he entreats God: O you who are, Lord Master, in contrast to those who are not. And the Lord said to me: The prophets prophesy falsely in my name. Why did God not remove the false prophets? So that you might not disbelieve his words. And this is like saying, Why did he not remove altogether those who deceive and pervert? Or rather also the demons who lead into every wickedness? But the divine Apostle hints at the solution to these things, saying: For there must also be heresies among you, so that those who are approved may become manifest. For contests always increase virtues, and no one is crowned unless he has competed according to the law.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":132,"ref":"p132","source":"Ὁ δὲ ἀθλῶν ἀεὶ πρὸς ἀντιπάλους ἀγωνίζεται, καὶ δεῖ τούτους εἶναι νόμῳ πάλης πνευματικῆς. Καὶ μείζων οὕτως ἡ πρὸς Θεὸν ἀγάπη, τῶν πολλῶν αὐτὴν μὴ νικώντων ἀγώνων· καὶ τὸ ὑπερβάλλον τῆς τοῦ σώματος τῆς εἰς αὐτὸν δυνάμεως ἴσ. τῆς ἀσωμάτου καὶ θείας δυνάμεως δείκνυται. Καθάπερ ἐν Αἰγύπτῳ μέγας ὁ Θεὸς ἐδείχθη, τοὺς ἀντικαταστάντας τῷ θεράποντι καταργή σας φαρμακούς. Οὐδὲν γὰρ καθ' αὑτὰ τοσοῦτον, ὅσον ἐξ ἀντιθέσεως δείκνυται· τὰ πράγματα δὲ τοὺς ψευδοπροφήτας διήλεγχεν ἐναντία τῇ προαιρέσει τυγχάνοντα ἄλλ. συμβαίνοντα· καὶ ἐκ τῶν καρπῶν δὲ αὐτῶν ἐγινώσκοντο, εἴγε μὴ θέλειν ἐποίει ἴσ. εἴγε τὸ θέλειν, καὶ μὴ, ἐποίει τούτους πεισθῆναι. Ὃ γὰρ ἕκαστος θέλει καὶ πείθεται. Ὅτι ὁράσεις ψευδεῖς... Προφητεύουσιν ὑμῖν. Καὶ γὰρ ἐκεῖνοι ὁράσεις ἀπήγγελλον. Ὥσπερ ὁ Σεδεκίας ἐν τῇ τρίτῃ τῶν Βασιλειῶν φησιν. Ἐν θανάτῳ νοσερῷ ἀποθανοῦνται... Καὶ οὐκ ἔσται ὁ θάπτων αὐτούς. Ὁρᾷς, ὡς παρὰ τῶν ἠπατημένων εἰς μῆκος τῆς τιμωρίας ἴσ. ὁρᾷς, ὡς παρὰ τῶν ἠπατημένων εἰς τοὺς ἐξαπατήσαντας μῆκος τῆς τιμωρίας ἐκτεινομένης τῆς νόσου, καὶ τοῦ λιμοῦ, καὶ οἱ πειθόμενοι ἴσ. καὶ αὐτοὶ, καὶ οἱ πειθ. αὐτοῖς ἄταφοι ἔσονται οὐκ ὄντος οὐδενὸς τοῦ κηδεύοντος; Ἐὰν ἐξέλθω εἰς τὸ πεδίον, καὶ ἰδοὺ τραυματίαι ῥομφαίας. Ὅτι ἱερεύς. Καὶ οὐδὲ οὕτως ἐπαιδεύοντο· διὰ γὰρ τοῦτο συγκλείσας, τοὺς μὲν ἔξω ἀνῄρει, τοὺς δὲ ἔνδον, καὶ οὐδὲ οὕτω παρέδωκαν ἴσ. ἐνέδωκαν. Τί γένοιτο ἂν πονηρότερον τῶν οὕτω","english":"But the one who contends always struggles against opponents, and these must be according to the law of spiritual wrestling. And thus the love toward God is greater, since many struggles do not overcome it; and the excess of the body's power against him is shown to be equal to the incorporeal and divine power. Just as in Egypt God was shown great, having destroyed the sorcerers who opposed the servant. For nothing is so much shown by itself as by contrast; but the false prophets were convicted by the facts, since they turned out to be contrary to the purpose, but happening otherwise; and by their fruits they were known, if indeed the willing made them, and the not willing made them be persuaded. For each one both wills and is persuaded. That false visions... They prophesy to you. For those also reported visions. As Zedekiah says in the third of Kingdoms. In a diseased death they shall die... And there shall be no one to bury them. Do you see how, from those who have been deceived, the length of the punishment is extended—the disease, and the famine—and those who are persuaded, both they themselves and those who persuade them, shall be unburied, since there is no one to bury them? If I go out into the field, and behold, men slain by the sword. Because a priest. And not even so were they disciplined; for this reason, having shut them in, he destroyed those outside, and those inside, and not even so did they give way. What could be more wicked than those so","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":133,"ref":"p133","source":"διακειμένων, ὅτι προφήτης, καὶ ἱερεὺς οἱ μάλιστα τῶν κακῶν αἴτιοι εἰς αἰχμαλωσίαν ἀπάγονται, διδασκόμενοι, καὶ διδάσκοντες τοῦ Θεοῦ ἰσχύν. Μὴ ἀποδοκιμάζων ἀπεδοκίμασα τὸν Ἰούδαν, καὶ ἀπὸ Σιὼν ἀπέστη ἡ ψυχῆ μου; Ὅρα πάλιν τὸν προφήτην ὑπὲρ αὐτὸν ποιούμενον τὸν λόγον. Ἐγένετο γὰρ ἡ πληγὴ πρὸς τὸ μέγεθος τῶν τιμωριῶν. Τί, φησὶν, ἀπέγνως εἰς τέλος τοῦ λαοῦ; καὶ τὸν Ἰούδαν λέγει, καὶ τὸ ὄνομα τοῦ τόπου. Οὐ τοὺς ἀνθρώπους μόνον, ὅτι ἐπλήγησαν, ἀνιᾶται. Μὴ ἀποδοκιμάζων. Ταῦτα περὶ τῆς διὰ Χριστὸν ὑστάτης ἐγκαταλείψεως ἔοικε λέγεσθαι· τῶν δὲ κακῶν τὸ μέγεθος, καὶ τοῦ χρόνου τὸ μῆκος προσέοικέν πως ἀποδοκιμασίᾳ καὶ ἀπωσμῷ· ἀλλ' ὁ Παῦλος· Οὐκ ἀπώσατο, φησὶ, τὸν λαὸν αὐτοῦ, ὃν προέγνω. Μετὰ τὸ πλήρωμα γὰρ τῶν ἐθνῶν πᾶς Ἰσραὴλ σωθήσεται. Ἡ πρόθεσις ἄρα τοῦ Θεοῦ τὴν μετὰ ταῦτα παρίστησιν ἐλπίδα. Ὑπεμείναμεν εἰς εἰρήνην, καὶ οὐκ ἦν ἀγαθά. Ἕτερα προσεδοκήσαμεν, ὅτι δεδώκαμεν δίκην ἱκανήν. Ἔγνωμεν, Κύριε, ἁμαρτήματα ἡμῶν. Ἐπὶ τὸ λειπόμενον φάρμακον καταφεύγει, τῶν ἁμαρτημάτων τὴν γνῶσιν. Ἀδικίας πατέρων ἡμῶν, ὅτι ἡμάρτομεν ἐναντίον σου. Τίνος ἕνεκεν τῶν πατέρων ἐμνημόνευσεν; Τοσαύτη παρ' ἡμῖν ἡ ῥᾳθυμία τῶν οἰκείων, ὅτι καὶ τὰ τῶν πατέρων εἰς ἡμᾶς ἀνατρέχει. Τουτέστιν, οὐδὲ ἐκεῖθεν ἡμῖν σωτηρίας ἐλπίς· οὐκ ἔχομεν καταφυγεῖν ἐπὶ τοὺς προγόνους· πάντοθεν προδεδόμεθα. Κόπασον διὰ τὸ ὄνομά σου, μὴ ἀπολέσῃς. Νῦν οὖν, φησὶν ὁ προφήτης, εἰ καὶ ἡμεῖς τοιαύτης ἀνάξιοι δίκης, ἀλλ' οὖν διὰ τὴν σὴν δόξαν ἐπίσχες σου τὴν ὀργὴν, Μήποτε εἴπωσι τὰ ἔθνη, Ποῦ ἐστιν ὁ Θεὸς αὐτῶν; Μὴ ἀπολέσῃς θρόνον δόξης σου.","english":"since they were disposed thus, that prophet and priest, the very ones most responsible for the evils, are led away into captivity, being taught and teaching the strength of God. Have I utterly rejected Judah, and has my soul departed from Zion? Observe again the prophet making the word his own on their behalf. For the blow came in proportion to the magnitude of the punishments. Why, he says, have you rejected the people utterly? And he names Judah, and the name of the place. He is grieved not only that the people were struck. Have I utterly rejected—these things seem to be said concerning the final abandonment for the sake of Christ; but the magnitude of the evils and the length of time resemble in some way a rejection and a thrusting away; but Paul says, God did not thrust away his people, whom he foreknew. For after the fullness of the Gentiles, all Israel will be saved. Therefore the purpose of God presents the hope of what comes after. We waited for peace, and there were no good things. We expected other things, because we had paid sufficient penalty. We knew, Lord, our sins. He flees to the remaining remedy, the knowledge of sins. The iniquities of our fathers, because we sinned against you. For what reason did he mention the fathers? So great is the negligence of our own affairs among us, that even the things of the fathers run back upon us. That is, not even from there is there hope of salvation for us; we cannot flee to our ancestors; we are betrayed on every side. Cease for your name's sake, do not destroy. Now therefore, says the prophet, even if we are unworthy of such a penalty, yet for the sake of your glory restrain your anger, lest the nations say, Where is their God? Do not destroy the throne of your glory.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":134,"ref":"p134","source":"Μὴ διασκεδάσῃς τὴν διαθήκην σου. Τὰ βασίλεια λέγει, τὰ προστάγματα εἰσάγει. Μὴ διασκεδάσῃς τὴν διαθήκην σου. Καὶ μὴν τοῦτο εἶχεν ἡ διαθήκη. Ἐὰν μὴ διασκεδάσωσι τὴν διαθήκην μου, τὸν ἔλεόν μου οὐ μὴ διασκεδάσω ἀπ' αὐτῶν. Οὐ τὸ μὴ λαβεῖν πεῖραν τῶν δεινῶν ἀξιοῖ, ἀλλὰ τὸ μὴ εἰς τέλος ἀποῤῥιφῆναι. Μὴ ἔστιν ἐν εἰδώλοις τῶν ἐθνῶν ὑετίζων; Κἂν γὰρ ἀποῤῥίψῃς, μὴ ἔστι πρὸς ἕτερον καταφυγεῖν; φησί. Καὶ τοῦτο παρακαλείτω σε. Ὅτι σὺ τούτου μόνος Κύριος εἶ. Καὶ ὑπομενοῦμέν σε, Κύριε, ὅτι σὺ ἐποίησας πάντα ταῦτα. Μάλιστα γὰρ ὑμῖν ἐν ταῖς θλίψεσι δεῖ, ὥστε μὴ ἀκαρτερήτους εἶναι. Καὶ εἰ ὁ οὐρανὸς δώσει πλησμονὴν αὐτοῦ, οὐχὶ σὺ εἶ αὐτός; Οἴδαμεν ὅτι οὔτε στοιχεῖον αὐτὸ παρ' ἑαυτὸ δύναταί τι. Μὴ γὰρ ἔστιν ἑτέρωθι βλέψαι; Οὐχὶ σὺ εἶ αὐτὸς Κύριος; Μὴ γὰρ δὴ μεταβάλλῃ συγχωρῶν τὰ ἁμαρτήματα;\n\nΚΕΦΑΛ. ΙΕʹ.\n\nΚαὶ εἶπε Κύριος πρός με· Ἐὰν στῇ Μωϋσῆς, καὶ Σαμουήλ. Ἐπειδὴ εἰκὸς ἦν αὐτὸν λογίζεσθαι, ὅτι ἐκείνους μὲν εἰδωλολατρήσαντας, ἴσχυσεν ἐξελέσθαι ὁ Μωϋσῆς, καὶ ὁ Σαμουήλ· κἀκεῖνοι μὲν ἐκ μιᾶς ἐντυχίας τὸ πᾶν, ἐγὼ δὲ τοσαυτάκις προσελθὼν, οὐδὲν ἐργάζομαι, ἀλλ' ἐξαποροῦμαι πολλάκις, ἵνα μὴ ταῦτα λέγῃ, ἄκουσον πῶς αὐτὸν παραμυθεῖται. Ἐὰν στῇ, φησὶ, Μωϋσῆς, καὶ Σαμουὴλ, τούτους οὐδὲ ἐκεῖνοι δυνήσονται ἐξελέσθαι. Ἐξαπόστειλον τὸν λαὸν τοῦτον, καὶ ἐξελθέτωσαν. Οὐδὲν τούτων αὐτοὺς ἔκαμψεν, οὐδὲν τούτων αὐτοὺς ἐπεσπάσατο, οὐδὲν βελτίους ἐποίησεν· ἀλλ' ἔμειναν ἀδιόρθωτοι. Καὶ παραδώσω αὐτοὺς εἰς ἀνάγκας πάσαις ταῖς βασιλείαις τῆς γῆς. Ὥστε μηδένα τόπον ἀγνοεῖν τὰ κατ' αὐτούς. Διὰ Μανασσῆν.","english":"Do not scatter your covenant. He speaks of the kingdoms; he introduces the commandments. Do not scatter your covenant. And indeed this was what the covenant contained: If they do not scatter my covenant, I will surely not scatter my mercy from them. He does not deem worthy the not experiencing of evils, but the not being cast off utterly. Is there any among the idols of the nations that gives rain? For even if you cast off, is there not another to whom to flee? he says. And let this encourage you: that you alone are Lord of this. And we will endure you, O Lord, because you have made all these things. For especially in afflictions it is necessary for you, so as not to be lacking in endurance. And if the heaven gives its fullness, is it not you yourself? We know that not even an element is able to do anything by itself. For is there anywhere else to look? Are you not yourself the Lord? For surely you do not change when you forgive sins?\n\nCHAPTER 15.\n\nAnd the Lord said to me: If Moses and Samuel stand. Since it was likely that he was reasoning that Moses and Samuel had been able to deliver those who had worshipped idols, and that those men by a single intercession accomplished everything, while I, having approached so many times, accomplish nothing, but am often at a loss—so that he might not say these things, hear how he consoles him. If Moses and Samuel stand, he says, not even they will be able to deliver these. Send out this people, and let them go forth. None of these things bent them, none of these things drew them, none made them better; but they remained uncorrected. And I will give them over to necessities among all the kingdoms of the earth. So that no place may be ignorant of the things concerning them. Because of Manasseh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":135,"ref":"p135","source":"Ὁρᾷς τῆς μετανοίας τὴν ἰσχύν; οὗτος ὁ Μανασσῆς δι' ὃν πανταχοῦ τῆς οἰκουμένης διασπείρονται Ἰουδαῖοι· καὶ οὔτε Μωϋσῆς, οὔτε Σαμουὴλ ἱκανοὶ αὐτοὺς ἐξελέσθαι· οὗτος διὰ μετανοίας ἑαυτὸν ἐξείλετο, καὶ κατήλλαξε τῷ Θεῷ. *Οὐ διὰ τὰς ἐκείνου ἁμαρτίας λέγει ἐπαγαγεῖν αὐτοῖς τὰ κακὰ, ἀλλ' ὅτι ταῖς ἐκείνου εἰδωλολατρίαις ἐνέμειναν. Τίς φείσεται ἐπὶ σοὶ,\n\nἹερουσαλήμ; ἢ τίς δειλιάσει ἐπὶ σοί; Πολλὴ ἡ κακία, ὅταν μηδὲ κολαζόμενός τις εἰς ἔλεον ἀγάγῃ τοὺς θεωροῦντας· καίτοιγε πάντως, καὶ αὐτοὶ οἱ ἠδικημένοι σπένδεσθαι πρὸς τοὺς ἠδικηκότας εἰώθασιν, ὅταν ἴδωσι τιμωρουμένους. Ἀλλὰ τὰ σὰ μείζονα συγγνώμης ἐστὶ, καὶ ἐλέους. Σὺ ἀπεστράφης με, ὀπίσω πορεύσῃ. Ὁρᾷς, πῶς οὐκ ἐγὼ αἴτιος; Ἐπληθύνθησαν αἱ χῆραι αὐτῶν, καὶ ὑπὲρ τὴν ἄμμον τῆς θαλάσσης. Χήρας ἐποίησαν ὑπὲρ τὴν ἄμμον τῆς θαλάσσης, ἀτεκνίαν εἰσήγαγον, καὶ ἵνα μὴ νομίσωσι φύσεως εἶναι τὸ ταλαιπώρημα, πήρωσις σώματος ἴσ. ἢ πήρωσιν σώματος, τὴν πολύτεκνον ἄπαιδα ἐποίησαν. Ταλαιπωρίαν ἐν μεσημβρίᾳ. Ὅρα πῶς τὴν τιμωρίαν ἐπήγαγεν, ὥστε μὴ νομισθῆναι ταύτας εἶναι τὰς συνήθεις, ἀλλ' ὄντως θεηλάτους τινάς. *Ἐπέῤῥιψα ἐπ' αὐτὴν ἐξαίφνης τρόμον καὶ σπουδήν. Περὶ τῆς πολύπαιδος λέγει γυναικός. Τρόμον, τουτέστι φόβον· σπουδὴν, ἵνα εἴπῃ, ταραχήν. *Ἐκενώθη ἡ τίκτουσα ἑπτά. Τουτέστιν, ἄπαις ἡ πολύπαις ἐγένετο. Ἀπεκάκησεν ἡ ψυχὴ αὐτῆς· τουτέστι, πενθοῦσα. Ἐπέδυ ὁ ἥλιος αὐτῇ ἔτι μεσούσης ἡμέρας. Ἡ γὰρ συμφορὰ, οὐδὲ καθαρῶς ὁρᾷν τὸ φῶς συνεχώρει. Οἴμοι ἐγὼ, ὡς τίνα, μῆτερ, μὲ ἔτεκες ἄνδρα δικαζόμενον, καὶ διακρινόμενον πάσῃ τῇ γῇ;","english":"Do you see the power of repentance? This is Manasseh, on whose account the Jews are scattered everywhere throughout the world; and neither Moses nor Samuel were able to deliver them; this man delivered himself through repentance, and reconciled himself to God. He says that the evils were brought upon them not because of that man's sins, but because they persisted in that man's idolatries. Who will spare you,\n\nJerusalem? or who will feel dread for you? Great is the wickedness, when a person, even while being punished, does not bring the observers to mercy; and yet surely even those who have been wronged are accustomed to make libations to those who have wronged them, when they see them being punished. But your sins are greater than forgiveness, and than mercy. You have turned away from me, you shall go backward. Do you see how I am not the cause? Their widows were multiplied, even beyond the sand of the sea. They made widows beyond the sand of the sea, they brought in childlessness, and so that they might not think the misery was a matter of nature, a maiming of the body is... or a maiming of the body, they made the woman of many children childless. Misery at midday. See how he brought the punishment, so that these might not be thought to be the usual ones, but truly some sent by God. I cast upon her suddenly trembling and haste. He speaks about the woman of many children. Trembling, that is, fear; haste, so that he might say, confusion. The one who bore seven was emptied. That is, the woman of many children became childless. Her soul grew weary; that is, mourning. The sun went down for her while it was still midday. For the calamity did not allow her even to see the light clearly. Woe is me, as what a man, mother, did you bear me—a man standing trial, and being judged with all the earth?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":136,"ref":"p136","source":"Ἕως εἶχεν ἐλπίδας ὁ προφήτης, τοῦ τὸν Θεὸν πεῖσαι, οὐδὲν ἐπωδύρετο τοιοῦτον· ἐπεὶ δὲ εἶδεν ἀπεγνωσμένα τὰ πράγματα στενοχωρηθεὶς ταῦτά φησιν. Ὃ δὲ λέγει τοιοῦτόν ἐστιν· Ἄνθρωπος εὐτελὴς, καὶ ταπεινὸς, καὶ ἀπεῤῥιμμένος, μηδεμίαν ἔχων ἰσχύν· ὡς τίνα οὖν με ἔτεκες, μέλλοντα πρὸς πᾶσαν ἵστασθαι τὴν οἰκουμένην; Τῶν γὰρ ψευδοπροφητῶν τἀναντία λεγόντων, τούτου κελευομένου τἀναντία λέγειν, ἀμφισβητήσεις, καὶ μάχαι καθημεριναί. *Οὐκ ὠφέλησα, οὐδὲ ὠφέλησέ με οὐδείς. Ἀποδυσπετεῖ ὁ προφήτης τὰ πάνδεινα πάσχων παρὰ Ἰουδαίων. Τί, φησὶν, ἐτικτόμην ἑκάστοτε πρὸς τοὺς παρανόμους μαχόμενος, καὶ δικαζόμενος πρὸς αὐτοὺς, καὶ ἐλέγχων αὐτῶν τὰ κακὰ, ἀνὴρ ἐν εἰρήνῃ διάγειν βουλόμενος, καὶ οὔτε ὀφλήσας πώποτέ τινι, οὔτε χρεώστην ἐσχηκώς; Ἡ ἰσχύς μου ἐξέλιπεν ἐν τοῖς καταρωμένοις με. Τουτέστιν, ἔκαμον ὑπ' αὐτῶν ὀνειδιζόμενος, καὶ μυρίαις λοιδορίαις βαλλόμενος. Καὶ μὴν, ὃ πάσας συνίστησι τὰς μάχας, τοῦτο παρ' ἐμοὶ οὐκ ἔστιν· καθαρός εἰμι δανεισμάτων. Τοῖς αἰτιωμένοις, φησὶ, τοῖς ὑβρίζουσι, τοῖς σκώπτουσι, τοῖς ἐπαρωμένοις. Οὐ γάρ ἐστι τῆς τυχούσης ψυχῆς ταῦτα φέρειν, ὥσπερ οὐδὲ ὁ Ἰὼβ, οὐ πρότερον ἐκινήθη, πρὶν ἢ ταῦτα γενέσθαι. Γένοιτο, Δέσποτα, κατευθυνόντων αὐτῶν. Τί ἐστι; φησί. Τὸ γὰρ μάλιστα αὐτὸν ἐκλυποῦν ἄλλ. ὀδυνῶν, τοῦτο ἦν, ὅτι οὐδὲν συνῄδει τῶν γινομένων ἑαυτῷ. Τουτέστιν, εἰ δικαίως ἐπαρῶνται, κύρωσον αὐτῶν τὰ ῥήματα. Εἰ μὴ παρέστην σοι ἐν καιρῷ τῶν κακῶν αὐτῶν. Οὐ λέγω, Εἰ κατεῖπον, φησὶν, ἀλλ' εἰ μὴ ὑπὲρ αὐτῶν μελλόντων κολάζεσθαι παρέστην.","english":"As long as the prophet had hopes of persuading God, he did not lament in any such way; but when he saw that matters were past hope, being pressed by distress he says these things. What he says is of this sort: I am a worthless man, and lowly, and cast out, having no strength; to what end, then, did you give birth to me, who am about to stand against the whole inhabited world? For since the false prophets say the opposite things, and this man is commanded to say the opposite things, there are disputes and daily battles. I did not profit, nor did anyone profit me. The prophet is in despair, suffering the worst things at the hands of the Jews. Why, he says, was I born each time to fight against the lawless, and to go to law against them, and to convict them of their evils—a man wishing to live in peace, and who never owed anything to anyone, nor had anyone as a debtor? My strength failed among those who curse me. That is, I have grown weary being reproached by them, and struck with countless insults. And yet, the very thing that constitutes all the battles is not present in me: I am clear of debts. To those who accuse, he says, to those who insult, to those who mock, to those who curse. For it is not the part of any chance soul to bear these things, just as not even Job was moved before these things happened. May it be, Master, that they are directing them. What is this? he says. For the thing that especially distressed him, and pained him, was this: that he was conscious of nothing in what was happening to him. That is, if they curse justly, ratify their words. If I did not stand before you in the time of their evils. I do not say, he says, If I spoke against them, but if I did not stand on their behalf when they were about to be punished.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":137,"ref":"p137","source":"Καὶ μὴ μόνον εἰς τοῦτο ἀκουσθεῖεν, εἰς τὸ ἐμὲ τιμωρηθῆναι, ἀλλὰ καὶ εἰς τὸ αὐτοὺς τυχεῖν τῶν ἀγαθῶν. Γένοιτο ἀληθῆ τὰ τῆς ἀρᾶς αὐτῶν, γένοιτο αὐτοῖς ἀληθῆ τὰ ἀγαθά *Τουτέστιν, εἰ μὴ συμμαρτυρεῖς, ὅτι ἡνίκα ἀναγγέλλειν αὐτοῖς τῶν πολεμίων τὴν ἔφοδον ἔλεγες, εἱστήκειν προσευχόμενος ὑπὲρ αὐτῶν, ἀγαθὰ ὑπὲρ αὐτῶν αἰτῶν. Εἰ γνωσθήσεται σίδηρος, καὶ περιβόλαιον χαλκοῦ ἡ ἰσχύς σου; Τουτέστιν, ἄνευ σιδήρου τὰ τείχη ἔχει, καὶ εἰ ἱμάτιον χαλκοῦν, οὐδὲ ἐπιγνώσεται ἴσ. καὶ εἰ σιδήρου τὰ τ. ἔχ. καὶ εἰ ἱμ. χαλκοῦν οὐδὲ ἐπιγνωσθήσεται, ὅτι αὐτὸ τοῦτό ἐστι σιδηροῦν. Τοιαῦτα ὑποστήσονται. *Τουτέστι, περιφράξω σε τῇ ἐμαυτοῦ βοηθείᾳ, καθάπερ σιδηρέῳ ἢ χαλκέῳ ἐνδύματι. Σιδήρεον μὲν ἔνδυμα λέγει, τὸν ἁλυσιδωτὸν χιτῶνα· χάλκεον δὲ, τὸ καταφρακτόν. Ὥσπερ οὖν οἱ ταῦτα ἐνδεδυμένοι πάσης εἰσὶν ἐκτὸς βλάβης τοῦ βέλους, οὐ καθικνουμένου· οὕτως οὐδὲ σὺ τὶ πείσῃ παρ' αὐτῶν. Τινὲς δὲ περὶ τοῦ λαοῦ, ὅτι οὐδὲ οὕτω φραξάμενοι σώζονται. *Ἰσχύν σου καὶ θησαυρούς σου εἰς προνομὴν δώσω. Ὡς πρὸς τὸν λαὸν, ἀντὶ τοῦ, διὰ τὰ κακὰ αὐτῶν","english":"And not only might they be heard in this—that I be punished—but also in that they obtain good things. May their curses prove true; may their good things prove true for them. That is, if you do not testify with me, that when you told me to announce to them the approach of the enemies, I stood praying on their behalf, asking good things for them. If iron shall be known, and your strength a garment of bronze? That is, without iron it has its walls, and if a bronze cloak, it will not even be recognized as equal. And if its walls are of iron, and if a bronze cloak, it will not even be recognized, because this very thing is iron. Such things they shall endure. That is, I will fence you about with my own help, as with an iron or bronze garment. He calls an iron garment the chain-mail tunic; and a bronze one, the breastplate. Just as, then, those clothed in these are outside all harm from the arrow, it not reaching them, so neither shall you suffer anything from them. But some take it concerning the people, that not even so, having fenced themselves about, are they saved. Your strength and your treasures I will give for plunder. As addressed to the people, instead of, because of their evils","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":138,"ref":"p138","source":"αἰχμαλώτους ἐργάσομαι. Εἴρηται δὲ ὡς παρὰ τοῦ προφήτου ἐκ προσώπου τοῦ Θεοῦ πρὸς τὸν λαόν. Κύριε, μνήσθητί μου, καὶ ἐπίσκεψαί με, καὶ ἀθώωσόν με ἀπὸ τῶν καταδιωκόντων με, μὴ εἰς μακροθυμίαν. Ἀρκεῖ γὰρ τὰ παρελθόντα. Ἂν δὲ καὶ ταῦτα προσθῇς, τίς προσέξει; λοιπὸν ἐπάγαγε τὸ τέλος Οὐ γάρ ἐστι διόρθωσις. Ἀθώωσόν με ἀπὸ τῶν καταδιωκόντων με. Γνῶθι ὡς. Ἔτι τῆς αὐτῆς ἔχεται εὐχῆς καὶ προφητείας ὁ προφήτης. Δοκεῖ δὲ πάλιν ἀφιλόσοφος οὗτος ὁ λόγος εἶναι· ἀλλ' ἴδωμεν εἰ τῆς ἀσθενείας τῆς προφητικῆς, ἢ ἑτέρου τινός. Πρῶτον μὲν οὐκ ἀξιοῖ αὐτοὺς ἀναιρεθῆναι τέως, ἀλλ' αὐτόν τι μηδὲν παθεῖν δεινόν. Ἴδωμεν πότερον δι' ἑαυτὸν, ἢ διὰ τὸν τοῦ Θεοῦ λόγον. Τέως φησὶν, Ῥῦσαί με ἐκ τῶν καταδιωκόντων με. Ὑπὲρ τῶν ἀθετούντων τοὺς λόγους σου, συντέλεσον αὐτούς. Ὁρᾷς πῶς οὐκ εἶπεν· Ἔσομαι ἐγώ. Ἀλλ' ὑπὲρ τοῦ λόγου δέδοικεν, ὑπὲρ τῆς προφητείας τρέμει, μὴ μῦθος αὐτοῖς εἶναι νομίζηται, καὶ διαπιστῆται. Ὁ λόγος ἀεὶ εἰς εὐφροσύνην ἔσται μοι. Οὐδείς με ἀπατεῶνα, οὐδὲ εἴρωνα νομίσει λοιπόν. Ὅτι γὰρ αὐτὰ ἄλλ. αὐτὸ ἑαυτοῦ σκοπεῖ, δῆλον ἐκ τῶν προτέρων ἱκεσιῶν, καὶ τῆς τοῦ Θεοῦ παραμυθίας, ἣν οὐκ ἂν ἐποιήσατο πρὸς αὐτὸν, εἰ μὴ σφοδρῶς αὐτὸν ᾔδει ἀντεχόμενον. Εἰ δὲ καὶ κατ' αὐτὸν ποιεῖται τὴν δέησιν, καὶ τοῦτο θαυμαστόν ἴσ. οὐ θαυμ.· τότε μεθιστάμενος, ὅτε καὶ ὁ Θεός. *Τέλεσον αὐτοὺς, καὶ ἔσται ὁ λόγος σου ἐμοὶ εἰς εὐφροσύνην καὶ χαρὰν καρδίας μου, ὅτι ἐπικέκληται τὸ ὄνομά σου ἐπ' ἐμοί. Τουτέστι, ψεύδεσθαί με τὴν τιμωρίαν.","english":"I will make them captives. This was spoken as though by the prophet in the person of God to the people. O Lord, remember me, and visit me, and acquit me of those who persecute me, not in longsuffering. For the past is enough. But if you add these things too, who will pay heed? Therefore bring the end upon them, for there is no correction. Acquit me of those who persecute me. Know that. The prophet still holds to the same prayer and prophecy. But this saying seems again to be unphilosophical; yet let us see whether it is from the prophet's weakness, or from something else. First, he does not think them worthy to be destroyed for now, but rather that he himself suffer nothing terrible. Let us see whether it is for his own sake, or for the sake of God's word. For now, he says, Deliver me from those who persecute me. For those who reject your words, make an end of them. You see how he did not say, I will be. But he fears for the word, he trembles for the prophecy, lest it be considered a myth by them and be disbelieved. The word will always be for joy to me. No one will consider me a deceiver or a dissembler any longer. For that he examines these things by themselves and of themselves is clear from the earlier supplications and from God's consolation, which he would not have made to him unless he knew him to be clinging to it vehemently. But if he also makes his petition according to him, this too is wonderful. It is not wonderful: he is changed then, when God also is. Make an end of them, and your word will be to me for joy and gladness of my heart, because your name has been called upon me. That is, that the punishment may not prove false to me.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":139,"ref":"p139","source":"Ὥστε φανῆναί με ἀληθεύοντα, καὶ δίκαιον προφήτην ὄντα, ἐπειδὴ τὸ σὸν ὄνομα ἐπικαλούμενόν με, οὐδὲ δυνατὸν διαψεύσασθαι. Ὁρᾷς πάλιν ὑπὲρ τοῦ ὀνόματος δεδοικότα; Προφήτης καλοῦμαι. Ἵνα μὴ ἡ δόξα σού τι πάθῃ, ἔπαθον ἐγὼ μυρία. Οὐδὲν ὤνησα, ἀλλὰ τοὐναντίον· ἑτέρως μεταχείρισαι. Οὐκ ἐκάθισα ἐν συνεδρίῳ αὐτῶν παιζόντων, ἀλλ'. Ὁρᾷς ὅτι καὶ τοῦτο λέγει, ὅτι Ὅσα ἔδει γενέσθαι παρ' ἐμοῦ, γέγονεν. Οὐκ ἐκοινώνησα αὐτοῖς ὑβριζόμενος, οὐκ ἀπέστην ἴσ. ἐπέστην. Τί δεῖ γενέσθαι λοιπόν; διὰ τὸν φόβον τὸν σὸν πάντα ὑπέμεινα, καὶ γέγονεν οὐδέν. Καταμόνας ἐκαθήμην. Οὐδένα κοινωνὸν εἶχον τῶν λεγομένων. Πάντες ἠπίστουν· ἀλλ' ὅμως οὐδέν με τούτων παρέτρεψεν· οὐδὲν ἐνελείφθη τῶν παρ' ἐμοῦ. Ἵνα τί οἱ λυποῦντες κατισχύσουσί μου; Τίνος ἕνεκεν, φησὶ, συγχωρεῖς αὐτοῖς; τί τὸ πλέον; μὴ γὰρ ἡ ὠφέλεια γίνεται αὐτῶν; τί τὸ λοιπόν; Ἡ πληγή μου. Τῆς ψυχῆς δηλονότι. *Ἡ πληγή μου στερεὰ, πόθεν ἰαθήσομαι; Τουτέστιν, οὗτοι ἐχθραίνουσι, καὶ τὰ τῶν πολεμίων διαπράττονται. Τὴν ἔκβασιν τῶν ἐμῶν λόγων οὐχ ὁρῶ. Οὐδαμόθεν ἔχω παραμυθίαν. *Γινομένη ἐγενήθη μοι, ὡς ὕδωρ ψευδὲς, οὐκ ἔχον πίστιν. Τουτέστιν, ἡ προφητεία. Ἵνα εἴπῃ, ἐνομίσθη ψεύδεσθαι. Καὶ καθάπερ τὸ ὕδωρ στάσιν οὐκ ἔχει, οὕτως οὐδὲ τοῖς ἐμοῖς λόγοις ἀλήθειαν προσεῖναι νομίζουσι. Καθάπερ ὕδωρ παραῤῥεῖ, καὶ οὐχ ἕστηκεν, οὐδὲ μένει, οὕτω καὶ τὰ ἐμὰ ῥήματα νῦν ἐνταῦθα φαίνεται, νῦν ἐκεῖ. Καὶ μεταπηδᾷ, καὶ οὐκ ἔχει πίστιν. Ἢ εἰ μὴ τοῦτο, Τὰ δεινὰ οὕτως ἐπάλληλα, φησὶν, ἦν, ὥσπερ ὕδωρ ἐπαίρει, καὶ οὐ διέλιπεν. Διὰ τοῦτο τάδε λέγει Κύριος·","english":"So that I might appear truthful and a true prophet, since I call upon your name, and it is not possible for me to be proved false. Do you see again that he feared for the sake of the name? I am called a prophet. So that your glory should suffer nothing, I suffered countless things. I profited nothing, but the opposite; deal with them otherwise. I did not sit in the council of those who mocked, but— Do you see that he says this too, that as many things as ought to have happened from me have happened? I did not share with them when I was being insulted, I did not stand apart—I stood by. What then ought to happen? For fear of you I endured all things, and nothing has come of it. I sat alone. I had no one as a partner in what was said. All disbelieved; but nevertheless none of these things turned me aside; nothing of what was from me was left undone. Why do those who grieve me prevail against me? For what reason, he says, do you permit them? What is the gain? For is the benefit theirs? What remains? My wound. Of the soul, clearly. My wound is firm; from where shall I be healed? That is, these are hostile and carry out the deeds of enemies. I do not see the outcome of my words. From nowhere do I have consolation. It has become to me as false water, having no trust. That is, the prophecy. So as to say, it was thought to be false. And just as water has no standing, so neither do they think that truth is present in my words. Just as water flows past and does not stand still, nor remain, so also my words now appear here, now there. And it leaps about and has no trust. Or if not this: the terrible things were, he says, so successive, as water rises, and it did not cease. Therefore thus says the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":140,"ref":"p140","source":"Ἐὰν ἐπιστρέψῃς, καὶ ἀποκαταστήσω σε· πρὸ προσώπου μου στήσῃ. Τουτέστι, Προσῆκόν σε πρὸς ἐμὲ ἀφορᾷν, μὴ πρὸς τὴν τῶν ἀνθρώπων ὑπόληψιν. Ἐὰν ἐπιστρέψῃς, καὶ ἀποκαταστήσω σε· καὶ πρὸ προσώπου μου στήσῃ. Ἐπειδὴ ἀπέστραπτο λοιπὸν τὴν προφητείαν· ἐπειδὴ πέρας λοιπὸν ἔχειν ἐνόμιζε τὸ πρᾶγμα· Μεταβαλοῦ, φησὶ, τῆς προαιρέσεως ταύτης, καὶ ὅρα ἐὰν σὺ ἐπιστρέψῃς, πρότερον τὰ παρὰ τοῦ προφήτου ζητεῖν. Ἔτι ἐλπίς ἐστι κερδηθῆναί τινας. Μὴ πρόσεχέ μου τοῖς ῥήμασι τοῖς ἀπόγνωσιν ἔχουσιν. Ἀπειλῆς ἕνεκεν ταῦτα λέγω καὶ φόβου· εἰσὶ τίμιοί τινες. Ἐὰν ἐπιστρέψῃς, καὶ ἀποκαταστήσω σε, τούτοις, φησὶ, πρὸ προσώπου μου στήσῃ. Οὐ μικρὸν ἀξίωμα, ἀλλ' ἀγγελικὸν ἢ τιμήν· ἢ ἀσφάλειαν ἐπαγγέλλεται τὸ πρόσωπόν μου. Καὶ ἐὰν ἐξαγάγῃς\n\nτίμιον ἀπὸ ἀναξίου, ὡς τὸ στόμα μου ἔσῃ. Ποῖαι λοιπὸν ταύτης ἴσαι ἀρεταί; παράβαλε ταύτῃ ὅσα βούλει· μὴ γὰρ δὴ τὸν ἐξάγοντα ἴδῃς, ἀλλὰ κἂν μὴ ἐξαγάγῃ, τὸ αὑτοῦ ἐποίησεν. *Τουτέστιν, Εἰ δὲ ἀναμένων τοῖς συνεχέσι λόγοις μεταβάλλῃς τινὰ, ἔσῃ μιμούμενος ἐμὲ, ὃς μακροθυμίᾳ τῶν ἀνθρώπων τὸ γένος ἄγειν ἐπὶ τὸ κρεῖττον σπουδάζω. Καὶ ἀναστρέψουσιν αὐτοὶ πρὸς σὲ, καὶ σὺ οὐκ ἀποστρέψεις πρὸς αὐτούς. Περιττὰ γὰρ ἦν τὰ τῆς τιμῆς ἐπαγγελλόμενα, εἰ μὴ καὶ τὴν ἐνταῦθα ἀσφάλειαν ὑπέσχετο· τουτέστιν, Αὐτοὶ ἥξουσιν πρὸς σὲ, σὺ δὲ οὐκ εἴξεις αὐτοῖς· σοῦ δεηθήσονται, καὶ παρακαλέσουσί σε. *Τουτέστι, Στερεὸς ἐπὶ τῆς εὐσεβείας μεῖνον, ὥστε ἐκείνους ἐπὶ τὸ κρεῖττον μεταβαλεῖν, ἀλλὰ μὴ αὐτόν σε ὑπὸ ὀλιγωρίας μεταβληθῆναι πρὸς τὴν ἐκείνων γνώμην.","english":"If you return, I will restore you, and you shall stand before my face. That is, it was fitting for you to look to me, not to the opinion of men. If you return, I will restore you, and you shall stand before my face. Since he had by now turned away from prophecy, since he thought the matter was by now at an end: Change, he says, from this disposition, and see whether you, if you return, should first seek the things that come from the prophet. There is still hope that some may be won. Do not pay attention to my words that carry despair. I say these things for the sake of threat and fear; there are some who are honorable. If you return, I will restore you—to these, he says, you shall stand before my face. This is no small dignity, but angelic, or honor; or my face promises security. And if you bring out\n\nthe precious from the worthless, you shall be as my mouth. What virtues, then, are equal to this? Compare whatever you wish to this; for do not look at the one who brings out, but even if he does not bring out, he has done his part. That is, if by waiting with continual words you change some, you shall be imitating me, who by patience strive to lead the race of men to what is better. And they shall turn back to you, and you shall not turn away to them. For the promises of honor would have been superfluous, if he had not also promised security here; that is, they themselves will come to you, and you shall not yield to them; they will beg you, and entreat you. That is, remain firm in piety, so that they may change to what is better, but not that you yourself, through negligence, be changed to their opinion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":141,"ref":"p141","source":"*Καὶ δώσω σε τῷ λαῷ τούτῳ τεῖχος χαλκοῦν ὀχυρὸν, καὶ τὰ ἑξῆς. Τουτέστιν, Εἰ δὲ κακὰ διατιθέασιν, αὐτοὺς ἐπαμύνω, κρείττονά σε τῶν συμφορῶν ποιῶν.\n\nΚΕΦΑΛ. Ις ʹ.\n\nΚαὶ σὺ μὴ λάβῃς. Ἄξιον ὄντως θαυμάσαι, τίνος ἕνεκεν μὴ λαβεῖν κελεύει; Ὥστε μὴ ἐπὶ συμφορᾷ τεκεῖν. Ὅρα πῶς ἔτι νέος ἦν ὁ προφήτης, καὶ τοῦτο δὲ ὥστε πιστώσασθαι ἐκείνους περὶ τῶν μελλόντων δεινῶν. Οὐδεὶς γὰρ ἦν, ὃς ὁρῶν τὸν προφήτην μὴ γαμοῦντα, καὶ τὴν αἰτίαν μανθάνων, οὐκ ἂν ἐπίστευσεν. Ἐν γὰρ ταῖς ἐπιούσαις θλίψεσι, φησὶ, τοῦ λαοῦ εὔζωνον δεῖ εἶναι, καὶ μὴ κατατρύχεσθαι εἰς γυναῖκα, καὶ τέκνα. Ὅτι τάδε λέγει Κύριος. Οὐ γὰρ δὴ περὶ υἱῶν καὶ θυγατέρων, ἀλλὰ περὶ πατέρων καὶ μητέρων, καὶ τῶν γεννησαμένων εἴρηται. Διὸ καὶ μὴ γαμῆσαι παραινεῖ. Ἐν θανάτῳ. Πολλάκις τὰ αὐτὰ λέγει· καὶ οὐδὲ ἅπαξ ἀκούεται, οὐδὲ καθικνεῖται αὐτῶν καὶ τὸ ἄταφον, ὃ μάλιστα αὐτοὺς ἐλύπει, λιμὸς, θάνατος νοσερὸς, σφαγὴ, τὸ μὴ ταφῆναι, τὸ μετὰ αἰσχύνης ἀφειδοῦς, μηδὲ ἐλεουμένους· καὶ πρὸς τούτοις θηρίων γενέσθαι βορά· τίνα ταῦτα οὐκ ἂν ἔκαμψαν; Τάδε λέγει Κύριος· Μὴ εἰσέλθῃς εἰς θίασον αὐτῶν, καὶ μὴ πορευθῇς τοῦ κόψασθαι, καὶ μὴ πενθήσῃς αὐτοὺς, ὅτι ἀφέστηκα τὴν εἰρήνην μου ἀπὸ τοῦ λαοῦ τούτου, φησὶ Κύριος, καὶ τὰ ἑξῆς. Ἐντομίδας ἐποίουν τὸ παλαιόν· ἐξ ἀρχῆς γὰρ ὁ διάβολος ἐσπούδασεν εἰς ἐσχάτην ἀμορφίαν καταστῆσαι τὸ ἔργον τοῦ Θεοῦ. Ἐπειδὴ γὰρ τὴν διάνοιαν ἐπῆρε, καὶ αὐτοῦ τοῦ σώματος τὸ κάλλος καταῤῥυπαίνει μολύνει, ὁρᾷς πόσας ἐπινοεῖ μεθοδείας. Πρῶτον τῆς ἀσελγείας, φυκώματα καὶ ἐπιτρίμματα, καὶ ὅσα τοιαῦτά ἐστιν.","english":"And I will make you to this people a fortified bronze wall, and the rest. That is, if they bring evils upon you, I will defend you, making you stronger than the calamities.\n\nCHAPTER 16.\n\nAnd you shall not take. It is truly worthy of wonder: for what reason does he command him not to take? So that he might not beget children for calamity. See how the prophet was still young, and this too was so as to assure them concerning the coming terrors. For there was no one who, seeing the prophet not marrying and learning the reason, would not have believed. For in the afflictions that are coming, he says, the people must be lightly equipped, and not be worn down by wife and children. For thus says the Lord. For it is not indeed said concerning sons and daughters, but concerning fathers and mothers, and those who begot them. Therefore he also advises not to marry. In death. He says the same things often; and not even once are they heard, nor does the unburied state reach them, which especially grieved them—famine, diseased death, slaughter, not being buried, being treated with shameless contempt, not even pitied; and in addition to these, becoming food for wild beasts. Who would not be bowed down by these? Thus says the Lord: Do not enter into their assembly, and do not go to mourn, and do not lament for them, because I have taken away my peace from this people, says the Lord, and the rest. In ancient times they practiced mutilations; for from the beginning the devil hastened to bring the work of God into the utmost deformity. For since he lifted up the mind, he also defiles and pollutes the beauty of the body itself. Do you see how many devices he invents? First of lasciviousness, rouges and abrasions, and whatever things are of that sort.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":142,"ref":"p142","source":"Ἔπειτα τοῦ πένθους, ὥστε κατατέμνειν ἑαυτούς· ἑκάτερον δὲ πάθος ἔχει συμπαθητικὸν, ἐκεῖ μὲν οὖν πορνείαν, ἐνταῦθα δὲ ἀθυμίαν, τρίτον τῆς ἑορτῆς Ῥέας, ἔνθα καὶ μαλακοὺς, καὶ ἀποτόμους ἐργάζεται· οὐκέτι λοιπὸν εἰς ἀμορφίαν αὐτὸ καταστῆσαι σπεύδων, ἀλλὰ καὶ αὐτῆς τῆς διαδοχῆς τὴν ὑπόθεσιν ἀνελεῖν. Οὐδὲν γὰρ οὕτως ἐσπούδασεν, ὡς τὸ γένος ἀφανίσαι τὸ ἡμέτερον, καὶ τοῦ Θεοῦ κατηγορεῖν ὡς περιττά τινα πεποιηκότος· εἶτα μοιχείας, ἵνα ἀποπνίγωνται τὰ παιδία. *Τουτέστι, Μὴ εἰς συνέδριον αὐτῶν ἔλθῃς. Θίασον γὰρ καλεῖ τὴν καταφιλικὴν εὔοδον, ἢν ποιοῦνται, καὶ ἐν συμποσίοις, καὶ ἐπὶ πένθει, πρὸς παράκλησιν τοῦ πενθοῦντος. Καὶ ὑμεῖς ἐπονηρεύσασθε ὑπὲρ τοὺς πατέρας ὑμῶν. Δέον ὑμᾶς φοβηθέντας μὴ τοῖς αὐτοῖς περιπεσεῖν, ὑμεῖς τοὐναντίον ἐποιήσατε· ἐπονηρεύσασθε γὰρ ὑπὲρ τοὺς πατέρας ὑμῶν· καὶ πῶς οὐκ ἄλογον, ἐκείνους μὲν ἁμαρτάνοντας μηδὲν παθεῖν, ἡμᾶς δὲ τιμωρηθῆναι; Οὐδαμῶς. Δώσουσι μὲν γὰρ κἀκεῖνοι δίκην, ἀλλ' οὐ νῦν, ὑμεῖς δὲ καὶ νῦν· ὑμεῖς γὰρ κἀκείνων χείρους, τὴν μακροθυμίαν εἰς οὐδὲν χρησάμενοι δέον. Ὥσπερ γὰρ ἐπὶ ἑνὸς","english":"Then of mourning, so as to cut themselves; and each passion has a sympathetic element—there, indeed, fornication, but here, despondency; third, of the festival of Rhea, where it makes them both soft and cut off; no longer, then, hastening to bring it into shapelessness, but also to destroy the very ground of succession. For nothing did he so earnestly pursue as to wipe out our race, and to accuse God as having made certain things superfluous; then adulteries, so that the children might be strangled. That is, Do not enter into their council. For he calls a thiasos the friendly gathering they make, both at banquets and in mourning, for the consolation of the mourner. And you have done evil more than your fathers. When you ought, having feared, not to fall into the same things, you did the opposite; for you have done evil more than your fathers; and how is it not unreasonable that they, sinning, suffered nothing, but we were punished? By no means. For they too will pay the penalty, but not now, while you will both now; for you are worse than they, having used long-suffering for nothing when you ought not. For just as in the case of one","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":143,"ref":"p143","source":"ἀνθρώπου, ὅταν τις ἁμάρτῃ, εἶτα μὴ τιμωρήσηται ὁ Θεὸς, οὐ διὰ τοῦτο ῥᾳθυμότερον αὐτὸν εἶναι χρὴ, οὕτω καὶ ἐπὶ τῶν ἄλλων ἁμαρτημάτων. Ἥμαρτεν ἐκεῖνος, οὐκ ἐκολάσθη· μὴ ῥᾳθυμήσῃς σὺ ὡς οὐ δώσων δίκην· εἰ γὰρ μὴ ἤμελλεν ἐπὶ πάντων τὸ αὐτὸ ποιεῖν ὁ Θεὸς, θᾶττον ἂν ἅπαντες ἀπολώλαμεν· ἐμακροθύμησεν ἐπ' ἐκείνῳ, αὐτόν τε εἰς μετάνοιαν ἄγων, καὶ σὲ βελτίω ποιῶν. Καὶ ἀποῤῥίψω ὑμᾶς. Περὶ τῆς ἀπήνης ἀπηνείας λέγει τῶν ἀλλοτρίων θεῶν. Ἐκεῖνοι καὶ δουλεύοντας οὐ μὴ ἐλεήσωσιν· ἐμὲ ὑβρίζετε, καὶ ἠλέουν, ἵνα μάθητε ἀπὸ τῆς συγκρίσεως, τίς ἐγὼ, τίνες ἐκεῖνοι. Εἰ γάρ τις ἐξετάζει τὰς τιμωρίας, οὐχ ἧττον ἡ μακροθυμία ὠφελεῖ τοὺς φρονίμους. Ζῇ Κύριος. Τίνος ἕνεκεν τὰ χρηστὰ προτίθησι; οὐχ ἵνα αὐτοὺς ἐκλύσῃ, ἀλλ' ἵνα καὶ περὶ τῶν σκυθρωποτέρων πιστεύσωσι. Μᾶλλον δὲ μετὰ τὸ κατελθεῖν, ἵνα σχῶσί τινα καὶ τοῦ ἀνελθεῖν πίστιν. Ἀλλὰ ζῇ Κύριος, ὃς ἀνήγαγε. Τίνος ἕνεκεν τοῦτο πρόσκειται; ἀξιοπιστίας ἕνεκεν. Εἰ γὰρ ἐκείνων τετρακόσια ἔτη πεποιηκότων ἠδυνήθη δοῦναι, πολλῷ μᾶλλον ὑμῖν· ἱκανὸν γὰρ αὐτοὺς εἰς ἀπόγνωσιν ἐμβαλεῖν. *Ἰδοὺ ἐγὼ ἀποστέλλω ἁλιεῖς πολλοὺς, λέγει Κύριος, καὶ ἁλιεύσουσιν αὐτοὺς, καὶ μετὰ ταῦτα ἀποστελῶ θηρευτὰς πολλοὺς, καὶ θηρεύσουσιν αὐτούς. Λέγει μὲν περὶ Βαβυλωνίων, τουτέστι, Ναβουχοδονόσορ, καὶ τῶν αὐτοῦ στρατηγῶν. Ἁλιεῦσι δὲ καὶ θηρευταῖς παρέβαλεν, ἵνα εἴπῃ, Καὶ τοὺς κρυπτομένους ἀνιχνεύσας εἰς τιμωρίαν ἄξει. Λέγει γοῦν· Καὶ θηρεύσω αὐτοὺς ἐπάνω παντὸς ὄρους, καὶ ἐπάνω παντὸς βουνοῦ, καὶ ἐκ τῶν τρυμαλιῶν τῶν πετρῶν.","english":"When a person sins and God does not punish him, he must not for this reason become more slack, and so too in the case of other sins. That man sinned and was not chastised; do not you become slack, as though you would not give satisfaction. For if God were not about to do the same in the case of all, we would all have perished sooner. He was long-suffering toward that man, leading him to repentance and making you better. And I will cast you away. He speaks of the cruelty of the chariot of foreign gods. Those gods would not have mercy even on slaves; you insult me, yet I had mercy, so that from the comparison you might learn who I am and who they are. For if one examines the punishments, the long-suffering is no less profitable to the prudent. As the Lord lives. For what reason does he set before them the good things? Not that he might make them slack, but that they might also believe concerning the gloomier things. Or rather, after the descent, that they might have some faith also in the ascent. But as the Lord lives, who brought up. For what reason is this added? For the sake of credibility. For if he was able to give it when those men had done four hundred years, much more to you; for it is enough to cast them into despair. Behold, I send many fishers, says the Lord, and they shall fish them; and after these things I will send many hunters, and they shall hunt them. He speaks concerning the Babylonians, that is, Nebuchadnezzar and his generals. He compared them to fishers and hunters, in order to say: And having tracked down those who hide themselves, he will lead them to punishment. At any rate he says: And I will hunt them upon every mountain and upon every hill and from the holes of the rocks.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":144,"ref":"p144","source":"Ὁ γὰρ τὰ κρυφῆ γινομένα εἰδὼς, καὶ τοὺς λανθάνοντας παραδοῦναι δυνάμενος· καὶ μάλιστα ὅταν πολλοὶ ὦσιν οἱ θηρεύοντες. Τινὲς καὶ εἰς τοὺς ἀποστόλους τοῦτό φασιν, καὶ οὐ κωλύω· τέως δὲ ἱστορίας ἐχώμεθα· ὅταν γὰρ ὁ Θεὸς παραδῷ, οὐδεὶς οὐκέτι προστήσεται. Καὶ ἀνταποδώσω. Τάχα πολλοὺς θορυβεῖ τὸ λεχθέν· εἴγε ἡμεῖς μὲν οὐ προσδοκῶμεν, οὐδὲ ἁπλῶς ἀπολήψεσθαι, τῇ φιλανθρωπίᾳ τοῦ Θεοῦ θαῤῥοῦντες. Οὗτος δέ φησι, διπλᾶς. Καὶ ὁ Ἡσαΐας δὲ, ὅτι Ἐδέξατο ἐκ χειρὸς Κυρίου διπλᾶ τὰ ἁμαρτήματα αὐτῆς. Ἵνα γὰρ νομίσῃς ὅτι ἀπειλῆς τὸ λεχθὲν, ἐκεῖνος μαρτυρεῖ, ὅτι ἐγένετο. Τί οὖν; Ἄνθρωποι μὲν πρὸς τὴν ἀξίαν κολάζουσι τῶν ἁμαρτημάτων, ὁ δὲ Θεὸς καὶ ὑπὲρ τὴν ἀξίαν; Οὐκ ἔστιν· ἀλλὰ τί ἐστι; Διπλᾶ ἥμαρτον, διπλᾶ καὶ ἀπολήψονται. Ἢ διπλᾶ λέγει, τῷ μὴ τῶν ἀγαθῶν ὑστερεῖσθαι μόνον, ἀλλὰ καὶ μυρία ὑποστῆναι δεινά. Ἐπεὶ καὶ ἡμῖν ἡ κόλασις γίνεται διπλῆ, τῆς βασιλείας ἡ ἔκπτωσις, καὶ τῆς γεέννης ἡ πεῖρα· τούτων γὰρ ἕκαστον αὐτὸ καθ' ἑαυτὸ μέγα καὶ ἀφόρητον δεινόν. Πρὸς σὲ ἔθνη. Οἱ μὲν Ἰουδαῖοι, εὐσεβεῖς πατέρας ἔχοντες, εἰς ἀσέβειαν ἔκλιναν, οὗτοι δὲ τοὐναντίον. Τοῦτό φησιν ὁ προφήτης, κατηγορῶν τούτων, καὶ δεικνὺς ὅσον ἔσται κέρδος ἐκ τῆς τιμωρίας αὐτῶν ἑτέροις, ἅμα καὶ κνίζων τοὺς Ἰουδαίους· Οἱ πλησίον ἀτιμάζουσί σε, οἱ δὲ μακρὰν ἥξουσι πρὸς σέ. Εἰ ποιήσει. Πῶς γὰρ τὸ ποιηθὲν Θεός;","english":"For he knows what is done in secret, and is able to hand over those who escape notice—especially when many are the hunters. Some say this also applies to the apostles, and I do not forbid it; but for now let us hold to the historical sense. For when God hands over, no one will any longer stand before him. And I will repay. Perhaps what was said disturbs many, if indeed we do not expect, nor simply believe we shall receive back, trusting in God's love for humanity. But he says, double. And Isaiah too says, She received from the hand of the Lord double for her sins. For so that you might think that what was said was a threat, he testifies that it came to pass. What then? Do humans punish according to the worth of sins, but God beyond their worth? It is not so; but what is it? They sinned doubly, and they shall receive back doubly. Or he calls it double because they are not only deprived of good things, but also undergo countless terrors. Since for us too the punishment becomes double—the loss of the kingdom, and the experience of Gehenna; for each of these, in itself, is a great and unbearable terror. To you, nations. The Jews, having pious fathers, inclined to impiety, but these the opposite. The prophet says this, accusing them, and showing how much profit there will be for others from their punishment, while at the same time pricking the Jews: Those near dishonor you, but those far off shall come to you. Will he do. For how could what is made be God?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":145,"ref":"p145","source":"ΚΕΦΑΛ. ΙΖʹ Ἐπικατάρατος. Ἁμαρτία Ἰούδα ἐγγέγραπται ἐν Γραφῇ, ἐν σιδήρῳ, ἐν ὄνυχι ἀδαμαντίνῳ. Ἐγκεκολαμμένη ἐπὶ τοῦ στήθους τῆς καρδίας αὐτῶν. Ἵνα εἴπῃ, Ἀνεξάλειπτον ἔχουσι τὴν ἀσέβειαν, ὥσπερ ἐν ἀδάμαντι καὶ ἐν σιδήρῳ ἐγκεκολαμμένην ἐπὶ τῆς ἑαυτῶν καρδίας. Τὸ δὲ, καὶ ἐν τοῖς κέρασι τῶν θυσιαστηρίων αὐτῶν, τὴν περὶ τὰ εἴδωλα σπουδὴν ἵνα δείξῃ. Τοῦτο ἡ εἰς ἀνθρώπους ἐλπὶς ποιεῖ· ἀπάγει τοῦ Θεοῦ. Ἢ οὐ τοῦτό φησιν, ἀλλ' οὕτως ἐλπίζων εἰς ἄνθρωπον, ὡς ἀποστῆναι τοῦ Θεοῦ. Οὐδὲν γὰρ οὕτως ὁ Θεὸς βούλεται, ὡς ἀεὶ ἡμᾶς ἐκκρέμασθαι αὐτοῦ. Καὶ διὰ τοῦτο πάντα ποιεῖ, οὐχ ἵνα τι καρπώσηται παρ' ἡμῶν, ἀλλ' ἵνα εὐεργετήσῃ ἡμᾶς· διὰ\n\nτοῦτο καὶ οὕτως ἡμᾶς ἐνδεεῖς ἐν ἅπασιν ἐποίησεν. Εἰπὲ, τί τὸ τέλος; Καὶ ἔσται ὡς ἡ ἀγριομυρίκη ἐν τῇ ἐρήμῳ. Αἰνίττεται δὲ ἐνταῦθα τὸν Σεδὲκ, προσφυγόντα τῷ Φαραὼ κατὰ τοῦ Βαβυλωνίου. Ἄκαρπον τοῦτο τὸ δένδρον, καὶ ἐν ἐρήμοις ἀεὶ διαιτώμενον, οὐκ ἀγόμενον εἰς ἐργασίαν τινὰ, οὐδὲ κομῶν τοῖς καρποῖς. – *Ἀσθενὲς τὸ ξύλον τοῦτο. *Καὶ κατασκηνώσει ἐν ἁλίμοις, ἐν τῇ ἐρήμῳ, ἐν γῇ ἁλμυρᾷ, ἥτις οὐ κατοικεῖται. Τουτέστιν, οὐδενὸς ἀπολαύσει ἀγαθοῦ· ἀλλ' ἄγονος ἔσται, καὶ ἡ γῆ ἁλμυρὰ, ἥτις οὐ κατοικεῖται πρὸς καρπογονίαν. Καὶ εὐλογημένος. Οὕτω καὶ ὁ Δαβίδ φησιν· Ἔσται ὡς τὸ ξύλον τὸ πεφυτευμένον παρὰ τὰς διεξόδους τῶν ὑδάτων. Οὐ φοβηθήσεται, πάσης ἀνωμαλίας ἐκτός ἐστι. Τοῦτο ὁ Χριστὸς διὰ τῆς προφητείας ἐμφανῶς ἐμφανὲς πεποίηκε. Τίς ἤλπισεν ἐπὶ Κύριον, καὶ κατησχύνθη;","english":"CHAPTER 17. Cursed. The sin of Judah is written with a pen of iron, with the point of a diamond, engraved upon the tablet of their heart. He means to say, They have their impiety indelible, as though engraved with diamond and iron upon their own heart. And the phrase, and upon the horns of their altars, is to show their zeal for idols. This is what hope in men does: it leads away from God. Or does he not say this, but rather that hoping in man in such a way as to depart from God? For God desires nothing so much as that we always cling to him. And for this reason he does everything, not to gain anything from us, but to benefit us; for\n\nthis reason he also made us needy in all things. Tell me, what is the end? And he shall be like the wild tamarisk in the desert. Here he hints at Zedekiah, who fled to Pharaoh against the Babylonian. This tree is fruitless, and always dwelling in deserts, not brought to any cultivation, nor luxuriant with fruits. — This wood is weak. — And he shall dwell in salt places, in the desert, in a salt land, which is not inhabited. That is, he shall enjoy no good thing; but he shall be barren, and the land salt, which is not inhabited for the bearing of fruit. And blessed. So too David says: He shall be like the tree planted by the channels of waters. He shall not fear; he is outside all irregularity. This Christ through the prophecy has made manifestly clear. Who hoped in the Lord, and was put to shame?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":146,"ref":"p146","source":"Εἰ δὲ ἐλπὶς τοσοῦτον ἰσχύει, καὶ ταῦτα μὴ ἔχουσα κάματον, τίνος ἕνεκεν οὐκ ἀεὶ πρὸς αὐτὸν τὴν σωτηρίαν ἐπιῤῥίπτομεν, οὖ τῇ ἐλπίδι ἐσώθημεν. *Βαθεῖαν καρδίαν παρὰ πάντων, καὶ ἄνθρωπος, καὶ τίς γνώσεται αὐτόν; Ἐγὼ Κύριος ὁ Θεός. Πρὸς τοὺς λεληθότως ἀσεβοῦντας, καὶ λανθάνειν οἰομένους ὁ λόγος. Περὶ τῶν βουλευμάτων αὐτῶν λέγει, ὅτι καὶ λανθάνοντας οἶδεν ὁ Θεός. Οὐδὲν οὕτως ἄδηλον, ὡς ἀνθρώπου καρδία. Διὰ τοῦτο ἕτερός φησι· Καρδία βαθεῖα κεκρυμμένη ἄνθρωπός ἐστι, καὶ τίς γνώσεται αὐτόν; Ἴσως νομίζετε λανθάνειν, φησίν. Οὐκ ἔστι τοῦτο· οἶδα τὰ καθ' ὑμᾶς ἅπαντα. *Ἐφώνησε πέρδιξ, συνήγαγεν ἃ οὐκ ἔτεκε, ποιῶν πλοῦτον αὐτοῦ οὐ μετὰ κρίσεως. Πρὸς τοὺς πλεονεκτοῦντας ὁ λόγος. Τινὲς δὲ οὕτως ἡρμήνευσαν· Ἔθος, φησὶ, τοὺς πέρδικας μετὰ τὸ ἀποτεχθῆναι τῶν ὠῶν, τοὺς νεοττοὺς τῇ φωνῇ προσκαλεῖσθαι, καὶ γυμνοῦν τὴν τεκοῦσαν. Οὕτω, φησὶ, καὶ οὗτοι τὸν ἀλλότριον πόνον συνάγουσι, περὶ οὗ οὐκ ἐπόνησαν. *Ἐν ἡμίσει ἡμερῶν αὐτοῦ καταλείψουσιν αὐτόν. Τουτέστιν, οὐκ ἀπολαύσει ἀλλοτρίων. *Καὶ ἐπ' ἐσχάτων αὐτοῦ ἔσται ἄφρων. Τουτέστιν, εἴσεται τὸ μάταιον τῆς σπουδῆς τελευτῶν, καὶ ἀλλοτρίοις τὸν πλοῦτον καταλιμπάνων. Τινὲς δὲ αὐτὸ οὕτως ἡρμήνευσαν ἐκ τοῦ Ἑβραϊκοῦ· Πέρδιξ θάλπει, καὶ οὐ γεννᾷ· ὡς ἂν εἰωθότος ὑποκλέπτειν τῆς θηλείας τὰ ὠὰ, εἶτα θερμάνας καὶ ἀποτεκὼν, ἀγαγὼν ἐφ' ὕδωρ, καὶ ποτίσας ἀναιρεῖ. Ἵνα τοίνυν εἴπῃ, ὅτι οὕτως εἰς μάτην ὁ πλεονέκτης τὸν πλοῦτον συνάγει. Ἐν ἡμίσει ἡμερῶν αὐτοῦ καταλείψουσιν αὐτόν. Τὸ Ἑβραϊκὸν, φησὶν, οὕτως ἔχει·","english":"If hope is so powerful, and that without any toil, why do we not always cast our salvation upon him, by whose hope we were saved? Deep is the heart beyond all, and a man, and who will know him? I am the Lord God. The word is directed against those who are secretly impious and think they escape notice. He speaks concerning their counsels, that God knows even those who are hidden. Nothing is so hidden as the heart of man. Therefore another says: The heart is deep, hidden, and man is he, and who will know him? Perhaps you think, he says, that you escape notice. This is not so; I know all that concerns you. A partridge cried out, it gathered what it did not give birth to, making its wealth not with judgment. The word is directed against the covetous. But some interpreted it thus: It is the custom, he says, for partridges, after the eggs are hatched, to call the nestlings by their voice and to strip bare the one who gave birth. So, he says, these also gather another's toil, for which they did not labor. In the half of his days they will leave him. That is, he will not enjoy the things of others. And in his last days he will be foolish. That is, at the end he will know the vanity of his zeal, and leaving his wealth to others. But some interpreted this from the Hebrew thus: A partridge warms, and does not give birth; as though it were accustomed to steal the eggs of the female, then having warmed them and hatched them, leading them to water and giving them drink, it destroys them. In order, then, to say that the covetous man thus gathers wealth in vain: In the half of his days they will leave him. The Hebrew, he says, reads thus:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":147,"ref":"p147","source":"Ἐν ἡμίσει ἡμερῶν τούτων καταλείψει αὐτὸν, τουτέστι, τὸν πλοῦτον. *Καὶ ἐπ' ἐσχάτων αὐτοῦ ἔσται ἄφρων. Ὁ Ἑβραῖός φησι· Καὶ τὸ τέλος αὐτοῦ ἔσται πένθιμον. Ἀμείνονα δὲ νομίζω καὶ σαφεστέραν τὴν προτέραν ἔννοιαν. Περὶ τοῦ Αἰγυπτίου φησὶν, ἅμα καὶ τὸ ἀσυνείδητον αὐτοῦ λέγων· καὶ τὸ, ἐγκαταλείψουσι, τοῦτ' ἔστιν, Αἰχμάλωτοι ἀπαχθήσονται. Ὤδινεν αὐτοὺς ὁ Θεός· ἐκεῖνος καλέσας ἠκούσθη μόνον· Ἐπ' ἐσχάτων τῶν ἡμερῶν αὐτοῦ ἔσται ἄφρων. Τοῦτ' ἔστιν ἐλεγχθήσεται οὐχὶ τὰ οἰκεῖα συλλέγων, ἀλλὰ τὰ ἀλλότρια. Τί γὰρ ἂν γένοιτο ἀνοητότερον τοῦ μέγα φρονοῦντος ἐπὶ τοῖς οὐχ ἑαυτοῦ; Θρόνος δόξης. Περὶ τῆς τοῦ Θεοῦ λέγει βασιλείας, ὅτι ἀνάλωτός ἐστι καὶ ἀχείρωτος, καὶ μένει ἐφ' ἑαυτῆς, κἂν μηδεὶς ᾖ. Ἁγίασμα. Οὐχὶ ναὸς, οὐδὲ ἄλλο τοιοῦτον οὐδὲν, ἀλλὰ Θεὸς μόνος. Καταισχυνθήτωσαν. Οὐ γὰρ ἔχουσιν ἀσφάλειαν. Ὅτι ἐγκατέλιπον πηγὴν ζωῆς. Συνεχῶς τοῦτο αὐτὸ καλεῖ τὸν Θεὸν ὁ προφήτης οὗτος. Τίνος ἕνεκεν; Ὅτι πάντα παρ' αὐτοῦ τὰ ζωὴν ποιοῦντα, ἣν καὶ οὐθὲν ᾧ καὶ οὐδὲν ἐνέλιπεν. Ἴασαί με, Κύριε, καὶ ἰαθήσομαι. Τοῦτο ἐπ' ἀνθρώπου εἰπεῖν οὐκ ἔνι· πολλάκις θεραπεύει, ἀλλ' οὐκ ἰᾶται ὁ κάμνων. Οὐκ ἔστι διαπεσεῖν τὴν ἐλπίδα τὴν εἰς σέ. Καὶ τί ἔκαμνες, φησὶν, ὦ οὗτος; ἴασαι ψυχὴν ἀῤῥωστοῦσαν· εἰκὸς γὰρ ἀπὸ τῶν ὀνειδισμῶν θορυβεῖσθαι αὐτόν. Σῶσόν με καὶ σωθήσομαι. Θεῷ μόνῳ τοῦτο ἔστιν εἰπεῖν. Ὠριγένους Τοῦ Χρυσοστόμου. Τί δήποτε τοῦτ' ἔστιν; Ἐπειδὴ συνεχῶς ἀπειλεῖ τὰ δεινὰ, αὐτοὶ δὲ διηπίστουν τοῖς λεγομένοις","english":"In half of these days he will leave it, that is, his wealth. And in his last days he will be foolish. The Hebrew says: And his end will be mournful. But I consider the former understanding better and clearer. He is speaking about the Egyptian, at the same time also declaring his lack of conscience; and the phrase \"they shall leave,\" that is, they shall be led away captive. God travailed with them; that one, when he called, was heard only: In the last of his days he will be foolish. That is, he will be convicted of gathering not his own things but another's. For what could be more foolish than the man who prides himself on things that are not his own? Throne of glory. He speaks about the kingdom of God, that it is unassailable and unconquerable, and remains in itself, even if no one exists. Sanctuary. Not a temple, nor anything else of the sort, but God alone. Let them be ashamed. For they have no security. Because they abandoned the fountain of life. This prophet continually calls God this very thing. For what reason? Because all things that produce life come from him, which nothing and no one has failed. Heal me, Lord, and I shall be healed. It is not possible to say this of a man; often the one who is sick is treated but not healed. There is no falling away of the hope that is in you. And what were you suffering, he says, O man? Heal a soul that is sick; for it is likely that he was disturbed by the reproaches. Save me and I shall be saved. This can be said to God alone. Of Origen. Of Chrysostom. Why is this so? Because he continually threatens terrible things, but they disbelieved what was said","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":148,"ref":"p148","source":"σκώπτοντες εἰς αὐτὸν ἀεὶ ἔλεγον· Ἐλθέτω. Ἀλλ' ἐγὼ, φησὶν, οὐκ ἀπέκαμον καὶ ὀνειδιζόμενος. *Σὺ ἐπίστασαι τὰ ἐκπορευόμενα ἐκ τῶν χειλέων μου πρὸ προσώπου σου. Τουτέστι, Σὺ οἶδας, ὅτι ἀληθεύω. *Μὴ γένῃ μοι εἰς ἀλλοτρίωσιν φειδόμενός μου σὺ ἐν ἡμέρᾳ πονηρᾷ. Τουτέστι, Μὴ ὀφθείην ψευδόμενος, μή ποτε διαχειρίσωνταί με. *Καταισχυνθήτωσαν οἱ διώκοντές με, καὶ μὴ καταισχυνθείην ἐγώ. Οὐχὶ τὸ αὑτοῦ ζητῶν ἐνταῦθα ταῦτά φησιν· ἀλλ' ἐπειδὴ ἐκοινώνει αὐτοῦ τῇ αἰσχύνῃ ἡ προφητεία διὰ τοῦτό φησιν· εἰ γὰρ ἐπιμένοντες τοῖς δεινοῖς ἔμελλον μὴ δώσειν δίκην, κατῃσχύνθη ἂν ὁ προφήτης. *Τουτέστι, Δίκην δότωσαν οὗτοι, καὶ μὴ ὀφθείην ἐγὼ ψευδόμενος. Δισσὸν σύντριμμα. Τί ποτε τοῦτό ἐστιν; Ἐπειδὴ οὐδαμοῦ εἶπε· Διπλᾶ ἀνταποδώσω τὰ ἁμαρτήματα ταύτης· οὗτος σωφρονιστικὸς ὁ λόγος ἐστίν. *Τάδε λέγει Κύριος· Φυλάσσεσθε ταῖς ψυχαῖς ὑμῶν, καὶ μὴ αἴρετε βαστάγματα ἐν τῇ ἡμέρᾳ τῶν Σαββάτων, καὶ τὰ ἑξῆς. Προσετάχθησαν ἀργεῖν τὸ Σάββατον, ἐπὶ τῷ ἐξιλεοῦσθαι τὰ ἁμαρτήματα. Οἱ δὲ ἐμπορίας πρόφασιν ἐποιοῦντο τὴν ἡμέραν, καὶ συναλλάγματα εἰργάζοντο. Κωλύει τοίνυν αὐτοὺς ταύτης τῆς πράξεως.","english":"Mocking him, they kept saying, \"Come.\" But I, he says, did not grow weary even when reproached. You know the words that proceed from my lips before your face. That is, you know that I speak the truth. Do not become to me a stranger, sparing me in an evil day. That is, let me not be seen speaking falsely, lest at some point they make an end of me. Let those who persecute me be put to shame, and let not I be put to shame. He says these things here not seeking his own; but since the prophecy shared in his shame, for this reason he says it: for if those who persisted in terrible things were going to escape punishment, the prophet would have been put to shame. That is, let these men receive punishment, and let not I be seen speaking falsely. A double crushing. What ever is this? Since he nowhere said, \"I will repay the sins of this one double,\" this word is corrective. Thus says the Lord: Guard your souls, and do not carry burdens on the day of the Sabbaths, and so on. They were commanded to rest on the Sabbath, for the atoning of sins. But they made the day a pretext for trade, and carried on business dealings. He therefore prevents them from this practice.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":149,"ref":"p149","source":"ΚΕΦΑΛ. ΙΗʹ.\n\nἈνάστηθι. Τίνος ἕνεκεν αὐτὸν εἰς τὸ κεραμεῖον κατάγει; ἐπειδὴ ἔλεγον, Ποῦ ἐστιν ὁ λόγος τοῦ Θεοῦ; Ἐλθέτω, καὶ ἐνόμιζον αὐτὸν μὴ δύνασθαι, κατάγει αὐτὸν ἐκεῖ. Τίνος οὖν ἕνεκεν καὶ τῆς θεωρίας ἐδέησεν; Οὐ γὰρ ἐνῆν εἰπεῖν καθὼς ὁ κεραμεὺς, Οὐ δυνήσομαι; Ἀλλὰ πιστικώτερον καὶ ἐναργέστερον ἐποίει τὸν λόγον ἡ ὄψις. Καὶ κατέβη. Τί βούλεται ἡ ἀνάπαυσις ἀνάπλασις; Ὅτι καὶ πεσόντας ὑμᾶς ἀνανεῶσαι δυνήσομαι. Οὕτως εὔκολον ἐμοὶ πάντα ποιεῖν. Ἰδοὺ ὡς ὁ πηλός. Διεπέσατε καὶ ὑμεῖς, δυνήσομαι διορθώσασθαι ὑμᾶς. Πέρας λαλήσω. Μὴ γὰρ ἐπειδὴ εἶπον ἅπαξ, ἐκβῆναι δεῖ; Ἔστιν ὑμῖν σωτηρίας ἐλπὶς, ἐὰν προσέχητε ἑαυτοῖς καὶ μεταβάλησθε. Μήτε γοῦν ἐπὶ τοῖς ἀγαθοῖς πρὸς τοὺς πατέρας θαῤῥήσητε, μήτε ἐπὶ τοῖς κακοῖς τοῖς περὶ ὑμῶν λεγομένοις ἀπογνῶτε. Τίνος ἕνεκεν ἔτι πλάσω; ἔτι λογίζομαι; διδοὺς ὑμῖν αὐτοῖς προθεσμίαν μετανοίας. Καὶ εἶπαν, κ. τ. λ. Τί τούτου γένοιτο ἂν χεῖρον; Ἃ ἐποίησε σφόδρα παρθένος Ἰσραήλ. Ὥσπερ ἐκεῖνα ἀνάγκη εἶναι, οὕτω καὶ ὑμᾶς ἀνάγκη· καὶ πολλῷ μᾶλλον τῶν φυσικῶν, τοῦτο ἀναγκαιότερον ἦν, καὶ οὐχ οἷόν τε διαπεσεῖν. Μὴ ἐκλείψουσιν ἀπὸ πέτρας μαστοὶ, ἢ χιὼν ἀπὸ τοῦ Λιβάνου; Ἢ ἐκλινεῖ ὕδωρ βιαίως ἀνέμῳ φερόμενον; Ἀκρώρειά τις ἦν πέτρα καλουμένη Μαστοί. Λέγει τοίνυν, ὅτι ὥσπερ οὐκ ἔνεστιν ἐκεῖθεν ἐκλείπειν ὕδωρ, ἢ χιόνα τοῦ Λιβάνου, καὶ ὕδωρ φερόμενον βιαίως οὐκ ἄν, ποτέ τις παρατρέψειε, μὴ κατ' εὐ θεῖαν φέρεσθαι, οὕτως ὁ λαὸς καὶ ἀδιαλείπτως ἥμαρτε, καὶ σφοδρῶς εἴχετο τῆς παρανομίας. Ὅτι ἐπελάθοντό μου. Οὐχ ὡς ἐκεῖνα ἴσ. οὐ τόσον ἐκ. θαυμαστὰ εἰ παρέβη ὡς ταῦτα.","english":"CHAPTER 18.\n\nArise. For what reason does he lead him down to the potter's house? Because they were saying, \"Where is the word of God? Let it come,\" and they supposed him unable; he leads him down there. For what reason, then, did he also need the sight? For it was not possible to say, as the potter does, \"I shall not be able\"? But the sight made the word more credible and more vivid. And he went down. What does the rest—the remolding—mean? That I shall be able to renew you even when you have fallen. Thus it is easy for me to do all things. Behold, as the clay. You also have fallen; I shall be able to set you right. At the end I shall speak. For must it necessarily come to pass because I have spoken once? There is hope of salvation for you, if you attend to yourselves and change. Therefore neither be confident because of good things toward your fathers, nor despair because of the evil things spoken concerning you. For what reason do I still fashion? Do I still reckon, giving you yourselves a set time for repentance? And they said, etc. What could be worse than this? What the virgin Israel has done exceedingly. Just as those things must be, so also must you be; and much more than natural things, this was more necessary, and it cannot fail. Shall the breasts fail from the rock, or the snow from Lebanon? Or shall water turn aside, driven violently by the wind? There was a certain summit of a rock called Breasts. He says, then, that just as it is impossible for water to fail from there, or snow from Lebanon, and water driven violently no one could ever divert so as not to flow straight, so this people both sinned continually and clung vehemently to lawlessness. Because they forgot me. Not as those things are. Not so much. It is amazing if they transgressed as these things do.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":150,"ref":"p150","source":"Ὅταν γὰρ μηδὲν κέρδος ᾖ ἀπὸ τῆς ἀποστάσεως, πῶς οὐ θαυμαστόν; *Καὶ ἀσθενήσουσιν ἐν ταῖς ὁδοῖς αὐτῶν σχοινίοις αἰωνίοις, τοῦ ἐπιστῆναι τρίβους οὐκ ἐχούσας ὁδόν. Σχοινίοις, τουτέστι, τῆς γῆς τὴν κληρονομίαν· ἀσθενήσαντες τοίνυν ἐντεῦθεν, φησὶν, ἐξελεύσονται, ὥστε αὐτὸν πορευθῆναι, καὶ ξένην ὁδόν· ἵνα εἴπῃ τὴν τῆς αἰχμαλωσίας. Διὰ τοῦτο καὶ σωματικῶς αὐτοῖς συνέβη· τοιαύτην ὥδευσαν ὁδὸν ἄβατον καὶ τραχεῖαν, ὡς πάντας κινεῖν κεφαλὰς αὐτῶν. Ὅταν γὰρ μεγάλα ᾖ τὰ δεινὰ, οὐδὲ λόγῳ παριστῶμεν αὐτὰ, ἀλλὰ συριγμῷ καὶ κινήσει κεφαλῆς. *Ὡς ἄνεμος καύσωνα διασπερῶ αὐτοὺς κατὰ πρόσωπον τῶν ἐχθρῶν αὐτῶν. Τουτέστιν, ὡς ἐν καύσωνι ἄνεμος θερμὸς σφοδρῶς φλέγειν οἶδε τὰ εὔθρυπτα· οὕτω καταναλώσω τοὺς Ἰουδαίους. *Καὶ εἶπον· Δεῦτε, καὶ λογισώμεθα ἐπὶ Ἱερεμίαν\n\nλογισμὸν, ὅτι οὐκ ἀπολείπεται νόμος ἀπὸ ἱερέως, καὶ βουλὴ ἀπὸ συνετοῦ, καὶ λόγος ἀπὸ προφήτου. Δεῦτε, καὶ πατάξωμεν αὐτὸν ἐν γλώσσῃ, καὶ οὐκ ἀκουσόμεθα πάντας τοὺς λόγους αὐτοῦ. Ὃ λέγει τοῦτό ἐστιν· Εἶπον, φησὶ, παρ' ἑαυτοῖς, ὅτι Οὐκ ἐνδέχεται προφήτου λόγον διαμαρτεῖν, ὥσπερ οὐδὲ ἱερέως χρησμόν· νόμον γὰρ λέγει τὸν διὰ τοῦ ἐφοὺδ λόγον λεγόμενον· ἵνα τοίνυν, φησὶ, μὴ εἰς ἔλεγχον ἡμῶν καθιστάμενος ἐλέγχῃ τὰς παρανομίας, καὶ λέγῃ τὰς συμφορὰς, σκευωρησάμενοι αὐτὸν ἀνέλωμεν. Τὸ δὲ, Πατάξωμεν αὐτὸν ἐν γλώσσῃ, τουτέστιν, εὕρωμεν αὐτῷ ἁμαρτίαν, ἢ εἰς Θεὸν, ἢ εἰς βασιλέα, ἵνα οὕτως εὐπροσώπως τὴν κατ' αὐτοῦ ἐνέγκωμεν ψῆφον. Ὅρα, πῶς ἐπίστευον τοῖς λεγομένοις. Ὢ τῆς ἀνοίας!","english":"For when there is no gain from the apostasy, how is it not astonishing? And they shall grow weak in their ways with eternal cords, so as to set foot on paths that have no way. With cords, that is, the inheritance of the land; having grown weak from this, he says, they shall go out, so that he himself may journey, and a strange way—meaning the way of captivity. Therefore this also happened to them bodily: they traveled such a road, impassable and rough, so that all shook their heads. For when the calamities are great, we do not represent them even by word, but by whistling and shaking of the head. As a wind of burning heat I will scatter them before the face of their enemies. That is, as in a burning heat a hot wind knows how to fiercely scorch things easily broken; so I will consume the Jews. And they said: Come, and let us devise a plan against Jeremiah, for the law shall not fail from the priest, nor counsel from the wise, nor a word from the prophet. Come, and let us strike him with the tongue, and we will not hear all his words. What he says is this: They said, he says, to themselves, that it is not possible for a prophet's word to fail, just as neither the oracle of a priest; for he calls \"law\" the word spoken through the ephod. So then, he says, lest standing as a reproof among us he reprove our transgressions and speak of our calamities, let us contrive against him and destroy him. And \"let us strike him with the tongue\" means: let us find in him a sin, either against God or against the king, so that in this plausible way we may bring the verdict against him. See how they believed what was said. O the folly!","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":151,"ref":"p151","source":"Ὁ τοσαύτην δοὺς ἰσχὺν τῷ προφήτῃ, καὶ ἱερεῖ ὄντι, οὐ πολλῷ μᾶλλον αὐτοῦ φείσεται; συγκόπτεις τὸν ἰατρὸν, τὸν διδάσκαλον, τὸν ὁδηγόν· σβεννύεις τὸ φῶς, ἵνα μὴ βλέπῃς, πῶς λοιδορεῖ; Καὶ ἀκουσόμεθα τῶν λόγων ἐκ στόματος αὐτοῦ. Τοῦτό φησιν· Ἐκκόψωμεν αὐτοῦ τὴν φωνὴν, καὶ ἐξέλωμεν τὴν γλῶτταν· τὸν ἔλεγχον στήσωμεν, παύσωμεν τὸν κατήγορον. Τί γὰρ Ἱερεμίας γλώσσῃ βοᾷ; Οὐχὶ τὰ πράγματα βούλεσθε μὴ ἀκούειν; Παύσασθε τὰ τοιαῦτα ποιοῦντες, ἐφ' οἷς ὑμῶν κατηγορεῖ ὁ προφήτης, νῦν δὲ ταῦτα ποιοῦσιν· ὥσπερ ἂν εἴ τις κάμνων πρὸς ἑαυτὸν μὲν μὴ ὀργίζοιτο, ὅτι πυρέττοι διὰ ῥᾳθυμίας, τοὺς δὲ ἐλέγχοντας καὶ λέγοντας, ὅπως στήσεται τὸ κακὸν, διώκοι καὶ ἀποστρέφοιτο. Εἰ ἀνταποδίδοται ἀντὶ ἀγαθῶν κακά. Πολλὴ ἡ κακία, καὶ ἡ θηριωδία ὑπερβάλλουσα, καὶ ἔσχατος πονηρίας ὅρος. Εἰ γὰρ τὸ μὴ ἀνταποδιδόναι κακὰ ἀντὶ κακῶν προστετάγμεθα, ἀλλὰ καὶ ἀγαθὰ ἀντὶ κακῶν. Εἰ ὁ μηδὲν παθὼν ἀγαθὸν, ἀδικῶν ἄδικος· ὁ μετ' εὐεργεσίας τοιοῦτος ὢν, ποῦ τετάξεται; Οὐκ ἔχει φύσιν ἡ κακία, φησὶν, ἡ τούτων, πάντα λόγον ὑπερβαίνει τὰ τῆς πονηρίας αὐτῶν. Ὅτι συνελάλησαν ῥήματα κατὰ τῆς ψυχῆς μου, καὶ τὴν κόλασιν αὐτῶν ἔκρυψάν μοι. Τουτέστι, τὴν τιμωρίαν ἀποκρυψάμενοι ὡς φίλοι προσῄεσαν. Τινὲς δὲ ἔφασαν, ὡς γυναῖκα αὐτῷ ἐπέῤῥιψαν· ἕωλον δέ· οὐ γὰρ ἂν αὐτὸ ἐσιώπησεν ὁ προφήτης. Μνήσθητι, Κύριε. Καίτοι ταύτης μεῖζον τί γένοιτ' ἂν τῆς εὐεργεσίας, ἢ τὸν Θεὸν ἐκπεπολεμωμένον ἐθελῆσαι καταλλάξαι αὐτούς; ἀλλ' οὐκ ἠθέλησαν. Διὰ τοῦτο δὸς τοὺς υἱοὺς αὐτῶν. Εἶτα κατεύχεται αὐτῶν ἀράς τινας χαλεπάς·","english":"He who gave such great strength to the prophet, who was also a priest, will he not much more spare him? You cut down the physician, the teacher, the guide; you extinguish the light so that you may not see—how do they revile? And we shall hear his words from his mouth. He says this: Let us cut off his voice and remove his tongue; let us stop the reproof, let us silence the accuser. For what does Jeremiah cry out with his tongue? Do you not wish to stop hearing the deeds themselves? Cease doing such things for which the prophet accuses you—but now they do these things; just as if someone who is sick were not angry with himself because he has a fever through laziness, but were to pursue and turn away those who reprove him and say how the evil may be stopped. If evil is repaid for good. Great is the wickedness, and the brutality exceeds measure, and it is the utmost limit of evil. For if we are commanded not to repay evil for evil, but even good for evil—if one who has suffered no good but does wrong is unjust, where will such a one be ranked who acts thus despite beneficence? Wickedness has no nature, he says—the wickedness of these men surpasses every account. Because they spoke words against my soul, and they hid their punishment from me. That is, having concealed the penalty, they approached as friends. But some said that they threw a woman at him; but this is stale, for the prophet would not have passed over it in silence. Remember, O Lord. And yet what could be greater than this beneficence—that God, having been made hostile, wished to reconcile them? But they did not wish it. Therefore give their sons. Then he prays certain harsh curses upon them.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":152,"ref":"p152","source":"τοὺς γὰρ τοιούτους κἂν ἀναιρεθῆναι ἐχρῆν, πολλάκις ἐπιβουλευθεὶς οὐκ ἀπέστη, καὶ οὐδὲν πλέον ἐγένετο. Γενέσθωσαν αἱ γυναῖκες. Παντελῆ ἀναίρεσιν ἐνίων κατεύχεται, ἵνα μὴ ἐπιμένοντες, τοὺς λοιποὺς βλάπτωσι· καὶ κραυγὴν ἀξιοῖ γενέσθαι, ὥστε διάδηλον εἶναι τὴν συμφοράν.\n\nΚΕΦΑΛ. ΙΘʹ. * Τότε εἶπε Κύριος πρός με· Βάδισαι, καὶ κτῆσαι βίκον ὀστράκινον πεπλασμένον. Τουτέστι ξέστην. Καὶ ἐξελεύσῃ εἰς τὸ πολυάνδριον υἱῶν τῶν τεθνηκότων αὐτῶν, ὅ ἐστιν ἐπὶ τῶν θυρῶν τῆς πύλης τῆς Χαρσίδις. Πολυάνδριον τεθνηκότων λέγει τὸν τόπον ἔνθα ὁ Ἀσσύριος ἀνῃρέθη, καὶ τῶν Ἰουδαίων ὑπὸ τοῦ Χαλδαίου πολλοὶ διεφθάρησαν. Ὡς οὖν τόπου ὑπομνῆσαι αὐτοὺς, καὶ τῆς προτέρας εὐεργεσίας, καὶ τῆς μετὰ ταῦτα τοῦ Θεοῦ ἀποστροφῆς, ἐπὶ τοῦ τόπου ἐκείνου προσέταξεν εἰπεῖν, ἅπερ ἔμελλε λέγειν ὁ προφήτης. Καλῶς αὐτὸν εἰς τὸν τόπον παραπέμπει τῶν ἁμαρτημάτων, ἔνθα ἐθυμίων, φησὶ, τῷ Βάαλ, καὶ τοὺς υἱοὺς αὐτῶν κατέκαιον πυρί. *Καὶ οἱ βασιλεῖς Ἰούδα ἔπλησαν τὸν τόπον τοῦτον αἱμάτων ἀθώων, καὶ ᾠκοδόμησαν τὰ ὑψηλὰ τῷ Βάαλ. Ὑψηλὰ, κατὰ τὸ σύνηθες τῆς θείας Γραφῆς, τοὺς βωμοὺς λέγει. Βάαλ δὲ νῦν τὸ εἴδωλον αὐτό. *Τοῦ κατακαίειν τοὺς υἱοὺς αὐτῶν ἐν πυρὶ, ὁλοκαυτώματα τῷ Βάαλ. Ἕτερον εἶδος ἀσεβείας","english":"For such men, even if they had to be put to death, though he was often plotted against he did not withdraw, and nothing more came of it. Let the women become so. He prays for the complete destruction of some, so that by not persisting they might not harm the rest; and he asks that a cry be raised, so that the calamity may be evident.\n\nCHAPTER 19. Then the Lord said to me: Go, and acquire for yourself a baked earthenware flask. That is, a xestes. And you shall go out to the burial-place of the sons of those who have died, which is at the gates of the gate of Charsis. He calls \"burial-place of the dead\" the place where the Assyrian was slain, and where many of the Jews perished by the Chaldean. So then, in order to remind them of the place, and of the former beneficence, and of God's turning away afterward, he commanded the prophet to speak in that place the things he was going to say. Rightly does he send him to the place of their sins, where, he says, they burned incense to Baal, and burned their sons with fire. And the kings of Judah filled this place with innocent blood, and built the high places to Baal. \"High places,\" according to the custom of divine Scripture, means the altars. And \"Baal\" here is the idol itself. To burn their sons in fire, as whole burnt offerings to Baal. Another form of impiety","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":153,"ref":"p153","source":"λέγει, ὃ τελευταῖον ἐπενθήθη. Ἐγκαλέσας γὰρ αὐτοῖς, ὡς εἴδωλον ποιήσασι, καὶ περὶ τὴν τοῦ Πλούτωνος θεραπείαν ἐσχολακόσι, μετὰ τὴν τοῦ Σεναχηρὶμ ἀναίρεσιν· Τούτῳ τοίνυν, φησὶ, τῷ εἰδωλίῳ ὁλοκαυτώματα ἐποιεῖτε τῷ τοῦ Πλούτωνος, ὡσανεὶ κρείττους τοῦ θανάτου ἐσόμενοι. Καὶ ὅτι περὶ τούτου λέγει, μηνύει τὰ ἀκόλουθα. Φησὶ γάρ· *Διὰ τοῦτο ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ οὐ κληθήσεται τῷ τόπῳ τούτῳ διάπτωσις, καὶ πολυάνδριον υἱοῦ Ἐννώμ. Ὁ δὲ Ἑβραῖος οὕτως ἔχει· Διάπτωσις τοῦ Τοφὲθ, ὅπερ ἐστὶ, Βωμὸς τῆς κόρης. Υἱοῦ δὲ Ἐννὼμ ἡρμήνευσαν, ἀπὸ τοῦ τὸν τόπον τοῦ Ἐννὼμ εἶναι· σαφεστέρα δὲ κεῖται ἡ ἔννοια παρὰ τῷ Ἑβραϊκῷ διελέγχουσα αὐτῶν τὴν ἀσέβειαν. Ἀλλὰ τὸ πολυάνδριον τῆς σφαγῆς, τουτέστιν, κοιλὰς σφαγῆς· οὕτω γὰρ ὁ Ἑβραῖος ἔχει. Σημειωτέον δὲ καὶ ἐνταῦθα, ὡς τὸ πολυάνδριον, ἀπὸ τοῦ πλήθους τῶν ἀναιρεθέντων ἡρμήνευσαν αὐτὸ οἱ ἑρμηνεύσαντες. Ὅτι δὲ περὶ τοῦ Τοφὲθ νῦν διαλέγεται, ὅπερ ἡρμήνευσεν υἱοῦ Ἐννὼμ, μηνύει προϊών. Φήσας γὰρ, ὅτι συνέτριψε τὸν βίκον κατὰ πρόσταγμα τοῦ Θεοῦ, ἐπάγει· Τάδε λέγει Κύριος. Ὥστε ἀνίατον εἶναι τὴν πληγὴν αὐτῆς, ἔδωκα ὑμῖν σωτηρίας ἐλπίδα· εἶπον· Ἀποστρέψω τὸ ἔθνος, καὶ τὴν αἰχμαλωσίαν, καὶ τὴν βασιλείαν οὐ προσέσχετε. Ἀναιρῶ καὶ ταύτην τὴν παραμυθίαν, ἐκκόπτω καὶ ταύτας τὰς ἐλπίδας. *Καὶ ἔσονται οἱ οἶκοι Ἱερουσαλὴμ, καὶ οἱ οἶκοι βασιλέων Ἰούδα, καθὼς ὁ τόπος ὁ διαπίπτων. Τουτέστιν, ὅπου ἔπεσαν οἱ Βάρβαροί ποτε τῇ πόλει ἐπελθόντες. Πάντες οἱ οἶκοι βασιλέων Ἰούδα ὡς τόπος τοῦ Τοφὲθ ἕνεκεν τῶν ἀκαθαρσιῶν, ὧν ἐποίησαν ἐν πάσαις ταῖς οἰκίαις.","english":"He says this, which was lamented last. For having brought charges against them, as having made an idol and having busied themselves with the worship of Pluto, after the destruction of Sennacherib: To this idol, then, he says, you were making whole burnt offerings, to that of Pluto, as though you would be stronger than death. And that he is speaking about this, the following words make clear. For he says: Therefore behold, days are coming, says the Lord, and this place shall no longer be called a downfall, and a multitudinous burial place of the son of Hinnom. But the Hebrew has it thus: The downfall of Topheth, which is, the Altar of the maiden. And they interpreted \"son of Hinnom\" from the fact that the place belongs to Hinnom; but the meaning lies clearer in the Hebrew, refuting their impiety. But the multitudinous burial place of the slaughter, that is, the hollows of slaughter; for thus the Hebrew has it. And it should be noted here too, that the translators rendered \"multitudinous burial place\" from the multitude of those slain. And that he is now speaking about Topheth, which he interpreted as \"son of Hinnom,\" he makes clear as he proceeds. For having said that he shattered the jar at the command of God, he adds: Thus says the Lord. So that her plague is incurable, I gave you a hope of salvation; I said, I will turn back the nation, and you did not attend to the captivity and the kingdom. I remove this consolation too, I cut off these hopes as well. And the houses of Jerusalem, and the houses of the kings of Judah, shall be like the place that falls down. That is, where the barbarians once fell when they came upon the city. All the houses of the kings of Judah shall be like the place of Topheth because of the uncleannesses which they committed in all the houses.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":154,"ref":"p154","source":"Ἐθυμίων ἐπὶ τῶν δωμάτων αὐτῶν πάσῃ τῇ στρατιᾷ τοῦ οὐρανοῦ. Τουτέστιν, οὕτω καὶ νῦν διαπεσεῖται πᾶς Ἰούδας, καὶ τῶν βασιλέων οἱ οἶκοι διὰ τὸν τόπον τοῦ Ταφὲθ, τουτέστι, τὸν βωμὸν τοῦ Πλούτωνος, καθὼς διέπεσον οἱ ἐπελθόντες τῇ πόλει. Καὶ προϊών φησι· *Καὶ ἐν τῷ Ταφὲθ θάψουσι παρὰ τὸ μὴ ὑπάρχειν τόπον τοῦ θάψαι. Ἐπειδὴ οὖν περὶ πολλοῦ ποιοῦνται τὸν τόπον, καὶ ὡς θεὸν θεραπεύοντες, ἀκάθαρτον οὐδὲν εἰσῆγον, ἀπειλεῖ αὐτοῖς νεκρῶν πληρῶσαι τὸν τόπον.\n\nΚΕΦΑΛ. Κʹ.\n\nΚαὶ ἤκουσε Πασχώρ. Ὅρα πόσον ἔγκλημα, καὶ ἱερεὺς ἦν, καὶ ἱερέα, καὶ προφήτην, καὶ τοιαῦτα λέγοντα. Ὃν ἐχρῆν πενθεῖν, διεμάνθανε ἴσ. ὅτι ἐμάνθανε διά τε λόγων καὶ ἔργων τὴν πονηρίαν αὐτῶν, ἵνα μὴ θαυμάζῃ ἐπὶ τῇ αἰχμαλωσίᾳ. Καὶ ἐπάταξε Πασχὼρ τὸν Ἱερεμίαν τὸν προφήτην, καὶ ἐνέβαλεν αὐτὸν εἰς τὸν καταῤῥάκτην, τουτέστιν, εἰς τὸ συγκλειστήριον. Ὃς ἦν ἐν πύλῃ Βενιαμὶν οἴκου ἀποτεταγμένου, τοῦ ὑπερῴου, ὃς ἦν ἐν οἴκῳ Κυρίου. Οἴκου ἀποτεταγμένου, τουτέστι, φυλακῆς· καταῤῥάκτην δὲ, ἀπὸ τοῦ σχήματος ὠνόμασεν· ὑπερῴου δὲ, διὰ τὸ ἐν τῇ αὐλῇ εἶναι, ἵνα εἴπῃ, ὑπαίθρου· τὸ δὲ, ὃς ἦν ἐν οἴκῳ Κυρίου περὶ τοῦ Πασχὼρ λέγει, ἀντὶ τοῦ, Ὁ ἱερεὺς ὁ ἐν τῷ οἴκῳ σχολάζων, οὗτος αὐτὸν τῷ ἐγκλειστηρίῳ παρέδωκεν. Καὶ εἶπεν αὐτῷ Ἱερεμίας. Πῶς οὐκ ἐφοβήθη ταῦτα εἰπεῖν οὗτος; Πῶς δὲ ἐκεῖνος ἐξέβαλεν; εἰ γὰρ καὶ ἐμίσουν τοὺς ἄνδρας ἴσ. τὸν ἄνδρα, ἀλλ' οὐκ ἠδύναντο περαιτέρω τὴν κακίαν ἐνδείκνυσθαι, τοῦ συνειδότος ἐλέγχοντος αὐτούς. Οὕτω καὶ Ἡρώδης τὸν Ἰωάννην· ἠγάπα γὰρ, τοσοῦτον μόνον, μὴ ἀκούειν τὰ λεγόμενα.","english":"They burned incense on their roofs to all the host of heaven. That is, in this way even now all Judah will fall, and the houses of the kings, because of the place of Topheth, that is, the altar of Pluto, just as those who came against the city fell. And proceeding he says: And in Topheth they shall bury, because there is no place to bury. Since, therefore, they make much of the place, and as worshipping a god, they brought in nothing unclean, he threatens them that they will fill the place with the dead.\n\nCHAPTER 20.\n\nAnd Pashchur heard. See how great a charge—and he was a priest, and a priest against a priest and a prophet, and one saying such things. Him whom he ought to have mourned, he was learning—that is, he was learning by words and deeds their wickedness, so that he might not marvel at the captivity. And Pashchur struck Jeremiah the prophet, and cast him into the cataract, that is, into the prison. Which was in the gate of Benjamin of the appointed house, of the upper room, which was in the house of the Lord. Of the appointed house, that is, of the guardhouse; and he called it a cataract from its shape; and an upper room, because it was in the courtyard, so as to say, open to the air; and the phrase, which was in the house of the Lord, he says concerning Pashchur, meaning, The priest who had leisure in the house, this man delivered him to the prison. And Jeremiah said to him. How did this man not fear to say these things? And how did that man cast him out? For even if they hated the men—that is, the man—yet they could not display their wickedness any further, their conscience convicting them. So also Herod with John; for he loved him, only so much as not to hear the things said.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":155,"ref":"p155","source":"*Οὐχὶ Πασχὼρ ἐκάλεσε Κύριος τὸ ὄνομά σοι, ἀλλ' ἢ μέτοικον κύκλωθεν. Ὁ Ἑβραῖος, παραβολὴν ἔφη, ἀντὶ τοῦ μέτοικον. Τὸ δὲ, κύκλωθεν, ἀντὶ τοῦ, πᾶσι τοῖς ἔθνεσιν. Ἡ δὲ κατὰ τούτου προφητεία ἀπέβη ἐπὶ τοῦ Ἰωακεὶμ καὶ Ἰεχονίου. Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην. Τάχα πολλοῖς δοκεῖ ὁ προφήτης οὗτος τολμηρῶς φθέγγεσθαι· νυνὶ δὲ τὸν Θεὸν ἀπατᾷν φησι, καὶ παίζειν εἰς\n\nἡμᾶς· ἀλλὰ μὴ ἴδωμεν ὅτι ταῦτά φησι. Τῆς γὰρ ὀδύνης ἐστὶ τὰ ῥήματα· εἰ γὰρ καὶ προφήτης ἦν, ἄνθρωπος ἦν. Τίνος ἕνεκεν ἠπάτησάς με; εἰπών. Ὡς τεῖχος χαλκοῦν ὀχυρὸν θήσω σε, καὶ πολεμήσουσι πρὸς σὲ, καὶ οὐ μὴ δύνωνταί σοι. Ἐπεὶ οὖν αὐτὸν οὕτω συνέκλεισε αὐτὸν οὕτω συνέκλεισαν, ταῦτά φησι· Καὶ μὴν οὐ περιεγένοντο· εἰ γὰρ ἀνεῖλον, ἔσβεσαν ἂν τὴν παῤῥησίαν. Ὅρα μοι τὰ ἀποστολικὰ ἐνταῦθα διατυπούμενα, ἀλλ' ἐκείνων οὐδεὶς οὐδέποτε τοῦτο εἶπεν, οὐδὲ ἀπωδύρατο. Ἀλλὰ καὶ τοὐναντίον φησὶ, Νῦν χαίρω ἐν τοῖς παθήμασί μου. Μὴ γὰρ τοῦτο ὁ Θεὸς ἐπηγγείλατο, μηδέν σε παθεῖν δεινὸν, τῷ μὴ ἴσ. ἢ τὸ μὴ πάσχοντα ἁλῶναι; *Ἠπάτησάς με, Κύριε, καὶ ἠπατήθην· ἐκράτησάς με, καὶ ἐδυνήθης. Δυσφορεῖ ἐπὶ τοῖς παρὰ τοῦ λαοῦ ὀνείδεσιν ὁ προφήτης· ὡς γὰρ ψευδομένου κατέδραμον ἐπεὶ μὴ παραχρῆμα τὴν τιμωρίαν ἐπήγαγεν ὁ Θεός. Ἐπάγει γοῦν· Ἐγενόμην εἰς γέλωτα πᾶσαν ἡμέραν. Διετέλεσα μυκτηριζόμενος. Εἶτα ἐπὶ τίσιν, ἐπάγει, Ἐκράτησας. Ἴσχυσας ὡς δυνατὸς καὶ ἄκοντά με χειροτονῆσαι. Οὐ κίνδυνοι μόνον, οὐδὲ ἐπιβουλαὶ καὶ θάνατοι, ἀλλὰ καὶ σκώμματα, καὶ ὀνείδη, καὶ γέλως, καὶ ταῦτα οὐχ ἧττον ἐκεῖνον λυπεῖ. Ὅτι μικρῷ λόγῳ μου γελάσομαι.","english":"Was it not Pashchur that the Lord called your name, but rather a sojourner round about. The Hebrew, he said, used \"parable\" instead of \"sojourner.\" And \"round about\" instead of \"to all the nations.\" And the prophecy against him came to pass in the time of Jehoiakim and Jeconiah. You deceived me, Lord, and I was deceived. Perhaps to many this prophet seems to speak boldly; but now he says that God deceives and plays with us; but let us not see that he says these things. For the words are from pain; for even if he was a prophet, he was a man. For what reason did you deceive me? he says. As a bronze wall I will make you strong, and they will fight against you, and they shall not prevail against you. Since therefore they shut him up thus, thus they shut him up, he says these things: And yet they did not prevail; for if they had killed him, they would have quenched his boldness. Observe for me the apostolic things figured here, but none of those ever said this, nor lamented. But also the opposite he says, Now I rejoice in my sufferings. For did God promise this, that you should suffer nothing terrible, or that you should be caught without suffering? You deceived me, Lord, and I was deceived; you prevailed, and you were strong. The prophet is distressed at the reproaches from the people; for they rushed upon him as on a liar because God did not bring the punishment immediately. Then he adds: I became a laughingstock all the day. I continued being mocked. Then for what things, he adds, You prevailed. You were strong as a mighty one and ordained me unwilling. Not only dangers, nor plots and deaths, but also mockeries, and reproaches, and laughter, and these grieve him no less. For with a little word of mine they will laugh.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":156,"ref":"p156","source":"Τουτέστιν, ἐφ' αἷς προλέγω συμφοραῖς γελῶμαι, ὡς ψευδόμενος. Τὴν δὲ αἰτίαν μάλιστα τῆς λύπης, ἀπὸ τῶν ὑπὸ τοῦ Πασχὼρ εἰς αὐτὸν γενομένων ἔσχηκε. Δῆλος γάρ ἐστιν οὗτος, ὅτι ὡς δύσφημον καὶ ψευδόμενον ἐνέβαλεν εἰς τὸ δεσμωτήριον, δίκας ἀπαιτῶν τῆς λοιδορίας. Ἀθεσίαν, καὶ ταλαιπωρίαν ἐπικαλέσομαι. Πολλὴ τοῦ δικαίου πρὸ τὸν Θεὸν παῤῥησία. Τοῦτο γὰρ βούλεται εἰπεῖν, ὅτι Ἐπιβοῶμαί σε, ὡς βιαζόμενος παρὰ σοῦ· εἶπες γὰρ κηρύξαι αἰχμαλωσίαν, καὶ ἠθέτησάς με οὐκ ἐπάγων τὴν τιμωρίαν, καὶ τὴν συμφορὰν, ἣν ἐκήρυξα τῇ πόλει. Τινὲς δὲ οὕτως ἡρμήνευσαν, ὅτι Ἐπαγγειλάμενός μοι, ὡς τεῖχος ποιεῖν χαλκοῦν, καὶ ὡς στῦλον σιδηροῦν ἅπασι τοῖς βασιλεῦσι προέτρεψας, καὶ τούτοις κηρύξαι ἐλπίσας τοῖς λόγοις, καὶ τρόπον τινὰ ἀπατηθεὶς, οὐκ ἂν ἐδυ σάμην ἀνεδυσάμην τὸ προφητεῦσαι καὶ τὰ πάνδεινα ὑπομένων διατελῶ. Τουτέστι, γελασθήσομαι. Οὐκ ἤρκεσέ μοι, φησὶν, ἡ πικρία, ἀλλὰ καὶ γέλως· οὐκ ἤρκεσεν ἡ ὀδύνη τῆς ψυχῆς, ἀλλὰ καὶ χλευασία. Ὅτι ἐγενήθη. Διατί οὐκ ἐκβαινόντων τῶν προλεγομένων ἁπάντων, ἐχλεύαζον καὶ ἐγέλων; Καὶ εἶπα· Οὐ μὴ ὀνομάσω. Ὅρα φιλοσοφίαν, πῶς ἐλάττωμα τηλικοῦτον οὐκ ἀπέκρυψε· πῶς τὴν ἀσθένειαν οὐ συνεκάλυψε τὴν ἑαυτοῦ· ἀλλ' ἐξεπόμπευσε καθάπερ ἔν τινι στήλῃ τὴν τῶν λογισμῶν ἀῤῥωστίαν. Καὶ ἐγένετο ὡς πῦρ. Περὶ τοῦ Πνεύματος, φησὶ, τοῦτο λέγει. Ἐκράτησας, καὶ ἄκοντά με ἐνέβαλες, ἀλλ' ἴσως εἴποι τις ἂν, ὅτι Καὶ ποῖον κέρδος, εἰπέ μοι, κατὰ ἀνάγκην προφητεύειν; Ποία δὲ ἀρετή; Καὶ μετ' ὀλίγα· Ὁρᾷς ὅταν δέῃ τι γίνεσθαι τῶν χρησίμων, καὶ ἀνάγκην ἐπιτίθησιν ὁ Θεός.","english":"That is, for the calamities I foretell I am laughed at, as though I were lying. And he has received the chief cause of his grief from what was done to him by Pashchur. For this man is clearly shown to have cast him into the prison as a bearer of ill tidings and a liar, exacting punishment for the abuse. I will call upon lawlessness and misery. Great is the righteous man's boldness before God. For this is what he means: I cry out to you, as one being constrained by you; for you said to proclaim captivity, and you have set me at nought, not bringing on the punishment and the calamity which I proclaimed to the city. But some have interpreted it thus: Having promised me to make me as a wall of bronze and as a pillar of iron to all the kings, you urged me on, and hoping to proclaim these things by my words, and in some way deceived, I would not have put on prophecy and continue enduring all manner of dreadful things. That is, I shall be laughed at. It was not enough for me, he says, that there was bitterness, but also laughter; the pain of the soul was not enough, but also mockery. Because it came to pass. Why, when all the things foretold did not come to pass, did they mock and laugh? And I said: I will not name. See the philosophy, how he did not conceal so great a defect; how he did not cover over his own weakness; but paraded, as it were on some pillar, the infirmity of his thoughts. And it became as fire. He says this concerning the Spirit. You prevailed, and you cast me in against my will. But perhaps someone might say: And what profit, tell me, is there in prophesying under compulsion? Or what virtue? And after a little: You see that when any of the useful things must be done, God also lays on compulsion.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":157,"ref":"p157","source":"Οὐ γὰρ δεῖ δι' ἀτονίαν τὴν τούτου, τοὺς μέλλοντας ἀπόλλυσθαι κερδαίνειν μὴ κερδαίνειν. Ὡς πῦρ καιόμενον φλογιζόμενον, καὶ συνεχόμενον ἐν τοῖς ὀστέοις μου, καὶ πάρειμι πανταχόθεν, καὶ οὐ δύναμαι φέρειν, ὅτι ἤκουσα ψόγον πολλῶν συναθροιζομένων ἐπ' ἐμὲ, καὶ τὰ ἑξῆς. Τό· Ὅτι ἤκουσα ψόγον πολλῶν συναθροιζομένων ἐπ' ἐμὲ, καὶ τὰ ἑξῆς, ἀποδίδοται τῷ· Καὶ εἶπον· Οὐ μὴ ὀνομάσω τὸ ὄνομα Κυρίου καὶ οὐ μὴ ὀνομάσω ἐπὶ τῷ ὀνόματι αὐτοῦ. Τὴν γὰρ αἰτίαν τῆς σιωπῆς τέθεικε. Τὸ δὲ, Ἐγένετο ἡ καρδία μου, ὡς πῦρ καιόμενον, καὶ τὰ ἑξῆς, ἐν μέσῳ κεῖται· ἡ δὲ ἔννοιά ἐστιν αὕτη, ὅτι Ἐγὼ μὲν μόνον ἐβουλευσάμην σιωπῆσαι, εὐθὺς δὲ ὡς πῦρ μου διέδραμε τὴν διάνοιαν, καὶ ὡς παρειμένος γέγονα, τουτέστιν, ὥσπερ ἡμίξηρος, ἀφωνίαν καταδικασθεὶς τρόπον τινὰ, καὶ κινεῖν τὰ μέλη οὐ δυνάμενος. Ἡ δὲ τῆς σιωπῆς αἰτία μοι γέγονεν οὐκ ἀπὸ τοῦ Θεοῦ καταφρονεῖν, ἀλλ' ἀπὸ τοῦ πολλὴν τὴν πονηρίαν τῶν ὁμοφύλων ὁρᾷν. *Ἐπισύστητε, ἐπισυστῶμεν αὐτῷ πάντες ἄνδρες φίλοι αὐτοῦ. Τουτέστι, Συμβούλιον ἐποιήσαντο κατ' ἐμοῦ, οὐχ οἱ τυχόντες, ἀλλ' οἱ δοκοῦντες εἶναι","english":"For it is not right that those who are about to perish should profit—should not profit—because of his weakness. \"As a burning fire flaming and confined in my bones, and I am present everywhere, and I cannot bear it, because I heard the reproach of many gathering together against me,\" and the rest. The phrase \"Because I heard the reproach of many gathering together against me,\" and the rest, is assigned to \"And I said: I will surely not name the name of the Lord, and I will surely not name it by his name.\" For he has set down the cause of the silence. But the phrase \"My heart became as a burning fire,\" and the rest, lies in between; and the meaning is this: that I indeed only resolved to be silent, but immediately it ran through my mind like fire, and I became as one relaxed, that is, like one half-dried, condemned to speechlessness in a certain manner, and unable to move my limbs. And the cause of my silence has been, not to despise God, but to see the great wickedness of my own people. \"Take counsel, let us all take counsel together against him, all men who are his friends.\" That is, they formed a council against me—not ordinary men, but those who seem to be","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":158,"ref":"p158","source":"φίλοι. *Τηρήσατε τὴν ἐπίνοιαν αὐτοῦ, εἰ ἀπατηθήσεται καὶ δυνησόμεθα αὐτό. Τουτέστιν, ὑποκρινοῦμεν αὐτὸν, ὥστε ἐν ταῖς πράξεσιν αὐτοῦ εὑρεῖν τι ἔγκλημα. Ὅτι ἤκουσα. Τί γένοιτ' ἂν ἴσον τῆς ἀνδρίας ταύτης; ἐντεῦθεν ἐχλευάζοντο ἐκεῖθεν ἔπασχον δεινῶς. Ὁ δὲ Κύριος μετ' ἐμοῦ. Πῶς οὖν ἔλεγες, ὅτι Ἠπάτησάς με, ὅτε ταῦτα ἔπασχες; ἐδίωξαν, καὶ οὐκ ἠδύναντο νοῆσαι. Οὐχὶ καὶ ταῦτα προεῖπεν ὁ Θεός; οὐχὶ τὰ μέλλοντα ἐδήλωσεν; ἄπειρος ἦν ἐν τοῖς προοιμίοις ὁ προφήτης· τὰς τιμὰς αὐτῶν οὐκ ἐνόησαν· αἰσχύνης γὰρ ὄντως ἁμάρτημα γέμον, μὴ μεταβάλλεσθαι, ἀλλὰ τὸν ἐλέγχοντα ἀναιρεῖν, ἵνα ἐν πλείονι σκότῳ τὰ κακὰ γένηται. *Καθὼς μαχητὴς ἰσχύων, διὰ τοῦτο ἐδίωξαν, καὶ οὐκ ἠδύναντο γνωρίσαι. Τουτέστιν, Οὐ συνεχώρουν τοῦ Θεοῦ τὴν εἰς ἐμὲ πρόνοιαν, καὶ μετεβάλλοντο τὴν γνώμην, ἀλλ' ἐπέμενον τῇ κακίᾳ. *Ἠσχύνθησαν σφόδρα, ὅτι οὐκ ἔγνωσαν ἀτιμίας αὐτῶν, αἳ δι' αἰῶνος οὐκ ἐπιλησθήσονται. Τουτέστι, Διήμαρτον τοῦ σκοποῦ. Καὶ οὐδὲ οὕτως ἐλογίσαντο, ὡς ἀφ' ὧν πράττουσι μειζόνως ὑπὸ δίκην ἑαυτοὺς ἄγουσι· τοῦ Θεοῦ οὐδεμίαν λήθην τῆς αὐτῶν κακίας ποιουμένου, ἀλλ' ἀπαιτοῦντος τῆς τόλμης τὴν δίκην. Κύριε, δοκιμάζων δίκαια. Ταῦτα λέγω, ἵν' ὅταν ἀκούσῃς τοῦ Θεοῦ λέγοντος, Μὴ προσεύχου, καὶ τὸν προφήτην ἴδῃς προσευχόμενον, μὴ τὸν ἄνθρωπον τοῦ Θεοῦ φιλανθρωπότερον εἶναι νομίσῃς, ἀλλὰ μηδὲ κατὰ μικρὸν ἐγγύς. Ὅρα οὖν καὶ ἀπὸ μικρᾶς ὕβρεως θορυβούμενον, σκανδαλιζόμενον, καίτοιγε εἰδότα, ὅτι ἐν ἀσφαλείᾳ ἔσται καὶ εἰρήνῃ, τὸν δὲ Θεὸν καθ' ἑκάστην ὑβριζόμενον, καὶ ὕβρεις χαλεπὰς καὶ ἀφορήτους ἐμπαροινούμενον.","english":"Friends. Observe his intent, whether he will be deceived and we shall be able to prevail against him. That is, we shall play the hypocrite with him, so as to find some accusation in his deeds. Because I have heard. What could equal this manliness? From there they mocked, from here they suffered terribly. But the Lord is with me. How then did you say, You deceived me, when you were suffering these things? They persecuted, and they could not understand. Did God not foretell these things too? Did he not make known what was to come? The prophet was inexperienced in the beginnings; they did not understand their honors; for it is truly a sin full of shame not to be changed, but to destroy the one who reproves, so that evils may come to be in greater darkness. As a mighty warrior, therefore they persecuted, and they could not recognize. That is, They did not accept God's providence toward me, and they changed their mind, but persisted in wickedness. They were greatly ashamed, because they did not know their dishonors, which through eternity shall not be forgotten. That is, They missed the mark. And not even so did they reckon, that by what they do they bring themselves under judgment more greatly; since God makes no forgetfulness of their wickedness, but demands the penalty for their audacity. Lord, testing righteous things. I say these things, so that when you hear God saying, Do not pray, and you see the prophet praying, you may not think that the man is more philanthropic than God, but not even by a little is he near. See then how he is troubled even by a small outrage, is scandalized, although he knows that he will be in safety and peace, while God is outraged every day, and is mocked with harsh and unbearable outrages.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":159,"ref":"p159","source":"Ἐπικατάρατος ἡ ἡμέρα ἐν ᾗ ἐτέχθην. Πρὸ τούτου μὲν τὴν μητέρα ἐθρήνει, νῦν δὲ τὴν ἡμέραν· οὐ πρὸς τὸν Θεὸν, ἀλλὰ πρὸς τὰ δεινὰ ἀποτεινόμενος, ὡς καὶ ἕτερος προφήτης, Ἵνα τί μοι ἔδειξας κόπους καὶ πόνους; τοῦτο καὶ Ἰώβ· Ἵνα τί μοι συνήντησαν γόνατα; Τοῦτο καὶ οὗτος, τοῦτο καὶ ἕτεροι τῶν προφητῶν. Ἀποδυσπετεῖ ὁ προφήτης, ἀναγκαζόμενος κατὰ τοῦ λαοῦ λέγει, καὶ ἐντυγχάνει τῷ Θεῷ, καὶ ὁρῶν ἐκείνους μὴ μεταβαλλομένους, καὶ πάσχων μὲν δεινὰ ὑπὸ τῶν ἀκουόντων, ἀναγκαζόμενος δὲ πάλιν τὰ παραπλήσια λέγει. Ἐπικατάρατος ὁ ἄνθρωπος ὁ. Τί λέγεις; Τί καὶ τὸν ἄνδρα καταρᾶσαι, Οὐχὶ πρὸ μικροῦ αὐτὸς ἔλεγες, Εἰ ἀνταποδίδοτε κακὰ ἀντὶ ἀγαθῶν, καὶ σὺ ἀντὶ εὐαγγελίων τοῦτο ἐποίησας, καὶ ἐγκαλεῖς ὅτι οὐκ ἀπέκτεινε; Πῶς οὖν ἐγκαλεῖς, ὅτι ἀνελεῖν σε θέλουσιν οἱ Ἰουδαῖοι; Εἰ γὰρ τότε ἀποθανεῖν καλὸν, πολλῷ μᾶλλον μετὰ τὴν πεῖραν. Πῶς οὖν οὐ βούλει; Ὁρᾷς οὐδαμοῦ λόγον ἔχοντα τὸν θρῆνον; θρῆνος γάρ ἐστιν αἴτιος, ἀλλὰ καὶ ὑπὸ τεθορυβημένης λεγόμενος ψυχῆς, καὶ οὐδὲν διεσκεμμένης, ἀλλ' ἓν ζησούσης μόνον, ἀποθέσθαι τὸ βάρος. Καὶ μετ' ὀλίγα. Καὶ οὐχ ἁπλῶς καταράσασθαι ἐκεῖνον, ἀλλ' ὡς τὰς πόλεις ἃς ἀνεῖλεν ὁ Θεὸς, καὶ οὐ μετεμελήθη· τοσαύτην ὑποστήτω τιμωρίαν ὁ εἷς, ὅσην αἱ πόλεις πᾶσαι. Τί λέγεις, εἰπέ; Ὅτι εἶπεν· Μὴ γὰρ τὸ εἰπεῖν αὐτὸν τοῦτο, αἴτιον γέγονε τοῦ τεχθῆναί σε; Τὸ τεχθῆναί σε αἴτιον τοῦ εἰπεῖν γέγονεν. Εἰ δὲ τοῦτο, πολλῷ μᾶλλον τὴν μητέρα τὴν τεκοῦσαν, ἢ τὸν σπείραντα πατέρα, μᾶλλον δὲ οὐδὲ τοῦτον, οὐδὲ ἐκείνην. Ποῖος ἂν ἀνὴρ μεθύων τοιαῦτα εἶπε, καὶ πολέμιος ἄδικος; Ποῖος Βάρβαρος;","english":"Cursed be the day on which I was born. Before this he was lamenting his mother, but now he laments the day—not directing his words against God, but against his terrible sufferings, as also another prophet did: Why have you shown me labors and toils? So too Job: Why did knees meet me? So too this man, so too others of the prophets. The prophet is in despair, compelled to speak against the people, and he pleads with God, and seeing that they do not change, and suffering terrible things at the hands of those who hear him, he is compelled again to say similar things. Cursed be the man who. What are you saying? Why do you also curse the man? Did you not say a little before, If you repay evil for good, and you did this in return for good tidings, and you bring a charge that he did not kill? How then do you bring a charge that the Jews wish to destroy you? For if it was good to die then, much more so after the trial. How then do you not wish it? Do you see that the lament has no reason anywhere? For it is a lament, but it is spoken by a soul that is disturbed and has considered nothing, but lives for one thing only—to lay down its burden. And after a little. And not simply to curse that man, but as the cities which God destroyed, and he did not relent—let that one man undergo as great a punishment as all the cities together. What are you saying? Tell me. That he said: For has his saying this been the cause of your being born? Your being born has been the cause of his saying it. But if so, much more the mother who bore you, or the father who sowed you—or rather neither this one nor that one. What drunken man would say such things, and what unjust enemy? What barbarian?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":160,"ref":"p160","source":"Τίς ὠμὸς ἄνθρωπος ἐν μήτρᾳ ἀναιρεῖ; Ἀλλ' ἀποδυσπετοῦντος ταῦτά ἐστι τὰ ῥήματα. Ἵνα τί τοῦτο ἐξῆλθον; Οὐκέτι λοιπὸν εὔχεται, ἀλλὰ τῇ αἰσχύνῃ ἐπαρᾶται καὶ τῇ ἁμαρτίᾳ· ἔστι γὰρ ἐν δόξῃ αἰσχύνη καὶ χάρις, καὶ ἔστιν αἰσχύνη ἐν ἁμαρτίᾳ· μεγάλα γὰρ καὶ κακὰ ἐργάζεται τοῦτο τὸ πάθος· ὁρᾷς ὅτι οὐ φύσεώς ἐστιν ἡ κακία; οὐδεὶς γὰρ ἂν ἔσχε ποτὲ ἀγαθόν. Τοῦτο δὲ ἐξ ἀρχῆς ἔγκειται τῇ αἰσχύνῃ.\n\nΚΕΦΑΛ. ΚΑʹ.\n\nὉ λόγος ὁ γενόμενος. Ὅρα τοῦ Θεοῦ τὴν φιλανθρωπίαν· ἠπείλησε πολλὰ διὰ ῥημάτων, οὐκ ἔπεισεν· ἐκάκωσε τὸν προφήτην· ἔδειξεν αὐτῷ τὰ μέλλοντα διὰ τύπου, διὰ ῥάβδου, διὰ λέβητος, διὰ περιζώματος, διὰ τοῦ βίκου. Ὑπέσχετο μυρία ἀγαθά· ἐπήγαγε καὶ τὴν πληγὴν τῆς ἀβροχίας· ἔτι χείρους ἦσαν. Ἐπάγει λοιπὸν αὐτοὺς τοὺς πολέμους αὐτοῖς. Ἐπειδὴ γὰρ τῷ προσηνεῖ καὶ γλυκεῖ φαρμάκῳ εἶξαι οὐκ ἠθέλησαν, ἐπάγει τινὰ τομήν. Ἀλλ' ὅρα καὶ ἐνταῦθα τὴν φιλανθρωπίαν· ἵνα γὰρ μή τις λέγῃ, ὅτι καὶ πλῆξαι ἐχρῆν· καὶ τοῦτο ποιεῖ, καὶ πανταχοῦ ἴδοι τις ἂν τοῦτο γινόμενον. Ἐπερώτησον. Τεταπεινωμένοι γὰρ ἦσαν ἐν ταῖς συμφοραῖς, καὶ πρὸς τὸν Θεὸν κατέφευγον τότε μόνον. Καὶ οὐδὲ τότε ὡς ἐχρῆν. Τίνος γὰρ ἕνεκεν ἐρωτᾷς, ὡς εἰδὼς, ὁ εἰδὼς ὅτι πάντως ἀληθῆ τὰ λεγόμενα; πῶς οὖν οὐ πείθῃ; ἀλλ' ἂν μὲν κατὰ γνώμην ἀκούσῃς, ἐπαινεῖς τὸ λεχθέν; ἂν δὲ τὸ ἀληθὲς μάθῃς, δυσχεραίνεις καὶ ἀγανακτεῖς; Ποῦ τοίνυν οἱ ψευδοπροφῆται οἱ λέγοντες, Οὐκ ἔστι πόλεμος, οὐκ ἔστι μάχη, οὐδὲ λιμὸς, οὐδὲ μάχαιρα; Καὶ μετ' ὀλίγα· Ἐπερώτησον περὶ ἡμῶν τὸν Κύριον· ὑπὸ πολλῆς ἀνοίας μηδεμίαν ἐπιδειξάμενοι μεταβολὴν, μεταβολὴν δεινῶν προσεδόκησαν.","english":"What kind of man is so cruel as to destroy in the womb? But these are the words of one in despair. Why did I come forth for this? No longer, then, does he pray, but he curses the shame and the sin; for there is shame in glory and in grace, and there is shame in sin; for this passion works great and evil things. Do you see that wickedness is not of nature? For no one would ever have possessed a good thing. But this has been implanted in shame from the beginning.\n\nCHAPTER 21.\n\nThe word that came. Observe God's love for humanity: he threatened many things through words, but did not persuade them; he afflicted the prophet; he showed him things to come through a type, through a rod, through a cauldron, through a girdle, through the bottle. He promised countless good things; he also brought on the plague of drought; they were still worse. So then he brings wars themselves upon them. For since they were unwilling to yield to the gentle and sweet medicine, he applies a certain cutting. But observe here too the love for humanity; for lest anyone say that he ought also to strike—this too he does, and one may see this happening everywhere. Ask. For they were humbled in their calamities, and only then did they flee to God. And not even then as they ought. For why do you ask, as though you knew, you who know that what is said is altogether true? How then are you not persuaded? But if you hear according to your own judgment, do you praise what is said? But if you learn the truth, are you vexed and indignant? Where, then, are the false prophets who say, There is no war, no battle, neither famine, nor sword? And after a little: Ask the Lord concerning us; from great folly, having shown no change, they expected a change of evils.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":161,"ref":"p161","source":"Πόθεν; Ναὶ, φησί· Κατὰ πάντα τὰ θαυμάσια αὐτοῦ. Προσεδόκησαν τὸ Θεῖον δόξης ἐφίεσθαι· νῦν μιμνήσκῃ τῶν θαυμασίων; νῦν οἶδας, ὅτι πάντα δύναται ὁ Θεὸς ὑπὸ τῆς θλίψεως πιεσθεὶς φιλοσοφεῖς; Τούτων οὐχὶ νῦν τῶν ῥημάτων καιρὸς ἦν, ἀλλ' ὅτε αὐτῶν κατεφρόνεις· ὅτε παρῴνεις εἰς τοὺς ὅρκους τοὺς κατ' αὐτοῦ. Ὅρα πόση φρίκη τῶν ὅρκων· ὤμοσεν ὑπακούειν· οὐχ ὑπήκουσε, καὶ ἁλίσκεται. Τοίνυν οὐχ ἵνα ὁ Βάρβαρος ἐκδικηθῇ, ἀλλ' ἵνα ὁ Θεὸς μὴ ὑβρίζηται· ἵνα μηδεὶς ἕτερος παρανομῇ. Καὶ μετ' ὀλίγα· Ἐγὼ τὸν Ναβουχοδονόσορ οὐχ οὕτως ἡγοῦμαι τοῖς ὅπλοις θαῤῥεῖν, ὡς τῇ εὐνοίᾳ τῇ παρὰ Θεοῦ. Τοῦτο γοῦν ὁ εὐνοῦχος αὐτοῦ ὀνειδίζει. Διδάσκαλος ὁ Ναβουχοδονόσορ τοῖς Ἰουδαίοις παραγίνεται τοῦ μηδέποτε ἐπιορκεῖν. Τάδε λέγει Κύριος· Ἰδοὺ ἐγὼ μεταστρέψω. Κἂν αὐτοὶ, φησὶ, βούλωνται ἀναχωρῆσαι, ἐγὼ πολεμήσω ὑμᾶς. Καὶ πρὸς τὸν λαὸν τοῦτον ἐρεῖς. Ἰωακεὶμ αὐτομολήσας πρὸς τὸν Βαβυλώνιον, καὶ λοιπὸν τὰ τῆς δουλείας καταδεξάμενος, ὅρκους ἐπιτελέσας, ὑπόφορος τούτῳ γίνεται. Ὁ Σεδεκίας δὲ παρέβη τοὺς ὅρκους, καὶ παρεσπόνδησεν· ἐπέρχεται λοιπὸν ὁ Βαβυλώνιος, ἀφορμὴν δικαίαν ἔχων τοῦ ὅρκου· ἀλλ' οὐδὲ οὕτως αὐτοὺς προδίδωσιν ὁ Θεός. Ἀλλ' εἰ βούλεσθε, φησὶν, ἐξελθεῖν, εἰς σωτηρίαν ἔσεσθε. Τί ποιῆσαι πλέον ἐχρῆν; εἵλοντο κοινωνῆσαι τῆς ἐπιορκίας αὐτῷ· μάλιστα δὲ οὐδὲ τὸν προφήτην ἔρεσθαι ἔδει, οἷον τὸ τοῦ ὅρκου τέλος ἔσται, καταπατηθέντων τῶν ὅρκων καὶ τῶν συνθηκῶν. Πλὴν ἀλλ' ἵνα μηδὲ τὴν ἐκ τῆς ἀγνοίας ἀπολογίαν ἔχῃ, ἵνα μὴ τὴν ἀνάγκην ἔχωσι τοῦ ἄρχοντος οἱ ἀρχόμενοι, καὶ τούτους ἐξαιρήσονται ἴσ. ἐξαιρεῖται.","english":"From where? Yes, he says: According to all his wonders. They expected the Divine to desire glory; now do you remember the wonders? Now do you know that God can do all things, and, pressed by affliction, you philosophize? Was this not the time for these words now, but when you despised them; when you were urging them on to the oaths against him. See how great is the horror of oaths: he swore to obey; he did not obey, and he is caught. Therefore it was not so that the Barbarian might be avenged, but so that God might not be insulted; so that no other person might transgress the law. And after a little: I do not consider that Nebuchadnezzar trusted in arms so much as in the favor that comes from God. At any rate his eunuch reproaches him for this. Nebuchadnezzar comes as a teacher to the Jews, that they should never perjure themselves. Thus says the Lord: Behold, I will turn. Even if they themselves, he says, wish to withdraw, I will fight against you. And you shall say to this people. Jehoiakim, having deserted to the Babylonian and thereafter having accepted the terms of slavery and fulfilled his oaths, becomes tributary to him. But Zedekiah transgressed the oaths and broke faith; thereafter the Babylonian comes, having a just pretext because of the oath; but not even so does God betray them. But if you wish, he says, to go out, you will be for salvation. What more ought he to have done? They chose to share in the perjury with him; and especially they ought not even to have asked the prophet, namely what the end of the oath would be, when the oaths and the covenants had been trampled underfoot. Nevertheless, so that they might not even have the defense from ignorance, so that the subjects might not have the necessity of the ruler, he rescues these too. He rescues.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":162,"ref":"p162","source":"Ἐπὶ θύραις ἡ τιμωρία, φησίν· ὑμεῖς κύριοι ταύτην φυγεῖν. Τίνος οὖν ἂν εἶεν ἄξιοι οἱ παρόντα δυνάμενοι τὸν ὄλεθρον διαφυγεῖν, καὶ μήτε ἐπιορκῆσαι καὶ σωθῆναι, ἑλόμενοι μετὰ τοῦ ἀποθανεῖν καὶ τὸ τῆς ἐπιορκίας ὑποστῆναι ἔγκλημα; Καὶ μετ' ὀλίγα· Εἰδέναι δὲ ὀφείλομεν, ὅτι κἂν Ἕλλην ὁ ἠδικημένος ᾖ, ἐπεξέρχεται ὁ Θεός· καὶ γὰρ ἐκεῖνος αὐτοῦ ἐστι, καὶ χωρὶς τούτου, τῶν ἰδίων μᾶλλον φείδεται· καὶ ὁ ἀδικῶν αὐτός ἐστιν ὁ βλαπτόμενος. Καὶ ὁ ἐκπορευόμενος προσχωρῆσαι πρὸς τοὺς Χαλδαίους τοὺς συγκεκλεικότας ὑμᾶς, ζήσεται, καὶ ἔσται αὐτῷ ἡ ψυχὴ αὐτοῦ εἰς ὠφέλειαν, καὶ ζήσεται. Ὁ Ἑβραῖος τὸ, εἰς ὠφέλειαν, σαφέστερον τέθεικεν, ἔχει δὲ εἰς σκῦλα. Ἡ δὲ ἔννοια αὕτη· Ὁ μὴ προσφεύγων μὲν, φησὶν, ἀποθανεῖται· ὁ προσφεύγων δὲ ζήσεται, σκῦλα τῶν πολεμίων γενόμενος. Τὸ οὖν, εἰς ὠφέλειαν, τοῦτ' ἔστι, τοῦτο αὐτὸ κερδανεῖ, τὸ ζῇν. Ὁ οἶκος βασιλέως Ἰούδα, ἀκούσατε τὸν λόγον Κυρίου. Ὁ οἶκος Δαβὶδ, τάδε λέγει Κύριος· Κρίνατε τὸ πρωῒ κρῖμα, καὶ τὰ ἑξῆς. Ἀπειλήσας παραινεῖ μεταβάλλεσθαι τὴν γνώμην, δεικνὺς, ὡς διὰ τὸ ἀμεταμέλητα πταίειν, αὐτοὺς","english":"The punishment, he says, is at the doors; you are free to escape it. Of what then would those be worthy who, able to escape the destruction at hand, chose neither to swear falsely and be saved, but along with dying to undergo the charge of perjury? And a little after: We ought to know that even if the wronged man is a Greek, God exacts vengeance; for he too is his, and apart from this, he spares his own more; and the one who does wrong is himself the one who is harmed. And the one who goes out to desert to the Chaldeans who have shut you in, shall live, and his soul shall be to him for a profit, and he shall live. The Hebrew has set down the phrase \"for a profit\" more clearly, but it has \"for spoils.\" And the meaning is this: The one who does not flee, he says, shall die; but the one who flees shall live, becoming spoils of the enemies. The phrase \"for a profit,\" then, means this: he will gain this very thing, namely, to live. O house of the king of Judah, hear the word of the Lord. O house of David, thus says the Lord: Judge a judgment in the morning, and the rest. Having threatened, he exhorts them to change their mind, showing that because they sin without repentance, they","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":163,"ref":"p163","source":"τιμωρεῖται. Ἐπάγει γοῦν· Καὶ ὁ ἐκπορευόμενος. Τίς οὐκ ἂν εἵλετο προσχωρῆσαι, θεήλατον οὕτω τὴν νόσον ὁρῶν; εἰ γὰρ καὶ τοὺς ἀπομένοντας τοιαῦτα ἔμενε δεινὰ, καὶ πάντως ἀπολέσθαι ἐχρῆν, τίνος ἕνεκεν οὐ προσεχώρουν; ἦ δῆλον ἐκ τοῦ μὴ πιστεύειν. Οἶκος Δαυΐδ. Οὐχ ἁπλῶς αὐτοὺς ἀνέμνησε τοῦ Δαβὶδ, ἀλλ' ἵνα τὴν ἀρετὴν τοῦ προγόνου αἰσχυνθῶσιν. Εἰ καὶ μηδὲν ἕτερον, παύσωνται ὄντες πονηροί. Ἀκούσατε λόγον. Οὐ διὰ τὸ ἰσχὺν ἔχειν μεγάλην· οὐ διὰ τὸ μηδένα εἶναι τὸν ἰσχυρότερον· οὐ διὰ τοῦτο, ἀλλὰ διὰ τὰ ὑμέτερα ἐπιτηδεύματα. Τροφὴ γὰρ ἔσται τῷ πυρὶ τούτῳ τὰ ἁμαρτήματα τὰ ὑμέτερα. Ἰδοὺ ἐγὼ πρὸς σὲ τὸν κατοικοῦντα τὴν κοιλάδα Σὼρ, τὴν πεδινὴν, φησὶ Κύριος, τοὺς λέγοντας· Τίς πτοήσει ἡμᾶς, ἢ τίς εἰσελεύσεται εἰς τὸ κατοικητήριον; καὶ τὰ ἑξῆς. Οὐ καλῶς Σὼρ ἡρμήνευται παρὰ τῷ Ἑλληνικῷ· παρὰ γὰρ τῷ Ἑβραίῳ Σοὺρ κεῖται· ἑρμηνεύεται δὲ πέτρα. Μηνύει δὲ τὴν Ἱερουσαλὴμ, ἥτις ἐν τῇ πέτρᾳ κοιλάδος τυγχάνει. Πέτραν δὲ κοιλάδος ἐκάλεσε, διὰ τὴν τοῦ τόπου θέσιν· ὡς τῶν μὲν περὶ τὴν Ἱερουσαλὴμ τόπων ὑπὸ πετρῶν συνεχομένων, οὔσης δὲ καὶ πεδιάδος ἐν κύκλῳ. Ἰδοὺ ἐγώ. Προφητεύει τῇ Τύρῳ δεινὰ, πολλὰ δὲ καὶ Ἰεζεκιὴλ, καὶ Ἡσαΐας περὶ τῆς Τύρου φησὶν, ὅτι ἐπῆρτο, ὅτι ἔχουσα διδασκαλίας ὁδὸν τοὺς ἐκ γειτόνων Ἰουδαίους, οὐδὲν ἐκαρπώσατο. Διὰ γάρ τοι τοῦτο πρῶτον ἅπτεται τῶν ἐθνῶν τούτων, ὅτι τὰ Ἱεροσόλυμα πλησίον αὐτῶν ἦν· ἀκούεις δὲ προϊὼν, πῶς καὶ Βαβυλῶνος ἅπτεται καὶ τῶν λοιπῶν ἁπάντων, καὶ ὁρᾷς αὐτοῦ τὴν καθόλου πρόνοιαν.","english":"He is punished. Then he adds: And the one who goes out. Who would not have chosen to come over, seeing the plague thus sent by God? For if such terrible things were awaiting those who remained, and they had to perish utterly, for what reason did they not come over? Is it not clear that it was from not believing? House of David. He did not remind them of David without purpose, but so that they might be ashamed of the virtue of their forefather. If nothing else, let them cease being wicked. Hear the word. Not because it has great strength; not because there is no one stronger; not for this reason, but because of your practices. For your sins will be food for this fire. Behold, I am against you who dwell in the valley of Sor, the plain, says the Lord, you who say: Who will terrify us, or who will enter into our dwelling? and the rest. Sor is not well translated in the Greek; for in the Hebrew it is written Sur; and it is translated rock. He indicates Jerusalem, which happens to be on the rock of a valley. He called it the rock of a valley because of the position of the place; since the regions around Jerusalem are enclosed by rocks, and there is also a plain round about. Behold, I. He prophesies terrible things to Tyre, and Ezekiel too says many things, and Isaiah, about Tyre, that it was lifted up, that having the way of teachings from the neighboring Jews, it gained nothing. For indeed for this reason he first touches these nations, because Jerusalem was near them; and going on you hear how he also touches Babylon and all the rest, and you see his universal providence.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":164,"ref":"p164","source":"ΚΕΦΑΛ. ΚΒʹ.\n\nὍτι τάδε λέγει Κύριος κατὰ τοῦ οἴκου βασιλέως Ἰούδα, Γαλαὰδ, σύ μοι ἄρχῃ τοῦ Λιβάνου, ἐὰν μὴ θήσω σε εἰς ἔρημον, πόλεις μὴ κατοικισθησομένας. Τὴν Γαλαὰδ νῦν λέγει τὴν Ἱερουσαλὴμ, ἵνα τὸ φαιδρὸν αὐτῆς παραστήσῃ, ἐπειδὴ ἐπίδοξος καὶ ἡ Γαλαάδ. Ἀσαφῶς δὲ κεῖται τὸ νόημα· παραδείγματι δὲ ἐβουλήθη τὰ περὶ αὐτῆς εἰπεῖν. Τοῦτο οὖν βούλεται σημᾶναι, ὅτι ὥσπερ ἡ Γαλαὰδ ἀρχή ἐστι τοῦ Λιβάνου· ἐπίδοξος γὰρ αὕτη παρὰ πάσας τὰς παρὰ τὸν Λίβανον πόλεις κειμένας· οὕτω καὶ σὺ τῶν λοιπῶν πόλεων ἄρχεις. Ἀλλ' ὅμως, φησὶν, ἐπειδὴ ἀγνώμων ἐγένου περὶ ἐμὲ, τὴν ψῆφον ἐκφέρω κατὰ σοῦ. *Μὴ κλαίετε τὸν τεθνηκότα, μηδὲ θρηνεῖτε αὐτόν· κλαύσατε κλαυθμῷ τὸν ἐκπορευόμενον, ὅτι οὐκ ἐπιστρέψει ἔτι, οὐδὲ ὄψεται τὴν γῆν πατρίδος αὐτοῦ. Χαλεπὸν ὑπέστη τὸν θάνατον ὁ Ἰωακεὶμ ὁ τοῦ Ἰεχωνίου πατήρ· ἁλοὺς γὰρ ὑπὸ τοῦ Βαβυλωνίου, πρῶτον μὲν ἐδέθη πέδαις χαλκαῖς, εἶτα ἀποσφαγεὶς, ἐῤῥίφη πρὸ τῶν τειχῶν, οὐδὲ ταφῆς ἀξιωθεὶς ὑπὸ τοῦ Βαρβάρου. Καὶ μετὰ ταῦτα μετὰ τὸ τῆς πόλεως ἀποστῆναι τὸν Βαβυλώνιον, συναγαγόντες αὐτοῦ τὰ λείψανα, κατέθεντο ἐπὶ τῷ τόπῳ τοῦ θανάτου. Ὁ τοίνυν Θεὸς διὰ τοῦ προφήτου προλέγει χείρονα πείσεσθαι τὸν ζῶντα διὰ τὴν παρανομίαν. Τὸ οὖν, Μὴ κλαίετε τὸν τεθνηκότα, μηδὲ θρηνεῖτε αὐτὸν, περὶ τοῦ Ἰωακεὶμ λέγει. Τὸ δὲ, Κλαύσατε κλαυθμῷ τὸν ἐκπορευόμενον, ὅτι οὐκ ἐπιστρέψει ἔτι, περὶ τοῦ Ἰεχονίου λέγει· τρίμηνον γὰρ αὐτὸν βασιλεύσαντα μετῴκισε εἰς τὴν ἑαυτοῦ γῆν ὁ Ναβουχοδονόσορ. Μήποτε διὰ τὸν Ἰωσίαν φησίν·","english":"CHAPTER 22.\n\nBecause thus says the Lord concerning the house of the king of Judah, Gilead, you are to me the head of Lebanon, unless I make you a desert, cities that shall not be inhabited. He now calls Jerusalem Gilead, in order to set forth its splendor, since Gilead too is renowned. But the meaning lies obscurely; he wished to speak of it by way of example. This, then, is what he wants to signify: that just as Gilead is the head of Lebanon—for it is renowned beyond all the cities lying by Lebanon—so you too are the head of the remaining cities. But nevertheless, he says, since you have become senseless toward me, I pronounce the sentence against you. Do not weep for the dead, nor lament him; weep with weeping for the one who goes out, for he shall not return again, nor see the land of his fatherland. Joakim, the father of Jechonias, underwent a harsh death; for having been captured by the Babylonian, first he was bound with bronze fetters, then, having been slaughtered, he was cast before the walls, not even deemed worthy of burial by the barbarian. And after these things, after the Babylonian had departed from the city, gathering up his remains, they laid them in the place of his death. God, therefore, through the prophet foretells that the living one shall suffer worse things because of his transgression. The words, therefore, Do not weep for the dead, nor lament him, he speaks concerning Joakim. But the words, Weep with weeping for the one who goes out, for he shall not return again, he speaks concerning Jechonias; for after he had reigned three months, Nabuchodonosor transplanted him to his own land. Perhaps he speaks this on account of Josias.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":165,"ref":"p165","source":"οὐδὲν γὰρ δεινὸν πέπονθεν, βίον μὲν ἐσχηκὼς ἀγαθὸν, προανηρπασμένος δὲ τῶν μελλόντων ἐν ἀλλοτρίᾳ γῇ δουλεύειν καὶ τελευτᾷν. Διότι τάδε λέγει Κύριος ἐπὶ Σελλοὺμ υἱὸν Ἰωσίου τοῦ βασιλέως Ἰούδα, τὸν βασιλεύοντα ἀντὶ Ἰωσίου τοῦ πατρὸς αὐτοῦ. Σελλοὺμ λέγει τὸν Ἰεχονίαν· οὕτω γὰρ αὐτὸν ἐκάλουν. Ἑρμηνεύεται δὲ Εἰρηνικός. Ἐπειδὴ γὰρ τὸν Ἰωακεὶμ τὸν τούτου πατέρα καταστάντα ὑπὸ τοῦ Αἰγυπτίου αἰχμάλωτον εἷλεν ὁ Βαβυλώνιος, καὶ ἐβασίλευσεν Ἰεχονίας, εἰρηνικὸν αὐτὸν ὀνομάζει, ὡσανεὶ τῆς γῆς οὐκ ἔτι πορθησομένης\n\nὑπὸ τοῦ Βαβυλωνίου, ἀλλὰ ὑποσπόνδου οὔσης, καὶ οὐχ αἱρουμένου, ὡς οἰκεῖον αἰχμάλωτον αὐτὸν λαβεῖν. Περὶ τοῦ εἰς Αἴγυπτον ἀπελθόντος φησίν· ἐσχάτης δυστυχίας τὸ μηδὲ ἀποθανόντα δυνηθῆναι τῆς πατρίδος ἐπιτυχεῖν, ἀλλὰ καὶ ἄταφον ῥιφῆναι· οὐδὲν χεῖρον τούτου γένοιτ' ἄν. Οὐκ ἀναστρέψει εἰς αὐτὸν οὐκέτι· ἐν τῷ τόπῳ οὗ μετῴκισεν αὐτὸν, ἐκεῖ ἀποθανεῖται, καὶ τὴν γῆν ταύτην οὐκ ὄψεται ἔτι. Ὑπέλαβον γὰρ αὐτὸν αὖθις ὑποστρέψειν ὑποσχόμενον, φόρους τελέσειν, καθάπερ καὶ ὁ Μανασσῆς ὑπέστρεψεν. Οὐ τοίνυν ταῦτα ἐλπίζειν αὐτοὺς παρεκελεύετο. Ὥστε δῆλον ὅτι ἐν τῇ πόλει ληφθέντος αὐτοῦ αἰχμαλώτου ταῦτα ἔφη ὁ Ἱερεμίας. Εἶχε δὲ ἀρχὴν ὁ Σεδεκίας τῆς βασιλείας. Αὐτὸν γὰρ κατέστησε κρατεῖν τὸν τόπον ὁ Ναβουχοδονόσορ. Συνῆψεν οὖν τὰ ἐν τῇ ἀρχῇ τοῦ Σεδεκίου λεχθέντα, τῇ ἀποκρίσει τῇ γενομένῃ πρὸς τοὺς ἀγγέλους τοὺς ἀποσταλέντας ὑπ' αὐτοῦ πρὸς τὸν προφήτην. *Ὡς ὁ οἰκοδομῶν τὸν οἶκον αὐτοῦ οὐ μετὰ δικαιοσύνης, καὶ τὰ ἑξῆς.","english":"For he suffered nothing terrible, having had a good life, but was snatched away beforehand from the things to come—to serve and to die in a foreign land. Because thus says the Lord concerning Sellum the son of Josiah the king of Judah, the one reigning instead of Josiah his father. He calls Jeconiah Sellum; for so they called him. And it is translated Peaceful. For since the Babylonian took captive Jehoiakim his father, who had been installed by the Egyptian, and Jeconiah reigned, he names him peaceful, as though the land would no longer be ravaged by the Babylonian, but was under treaty, and he was not choosing to take him as his own captive. Concerning the one who went away to Egypt he says: it is the extremity of misfortune not even, having died, to be able to attain one's fatherland, but even to be cast out unburied; nothing worse than this could happen. He shall not return to it any more; in the place where he removed him, there he shall die, and this land he shall see no more. For they supposed that he would return again, promising to pay tribute, just as Manasseh also returned. He was not, therefore, urging them to hope for these things. So that it is clear that Jeremiah said these things when he was taken captive in the city. And Zedekiah had the beginning of his reign. For Nabuchodonosor appointed him to hold the place. He joined together, then, the things said at the beginning of Zedekiah's reign with the answer that was given to the messengers sent by him to the prophet. As he who builds his house not with righteousness, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":166,"ref":"p166","source":"Περὶ τοῦ Σεδεκίου λέγει, μεμφόμενος αὐτῷ, ὡς περιττὴν τῶν οἴκων εὐπρέπειαν ἔχοντι, καὶ ἐγκαλῶν ὡς ἀδικοῦσι τοὺς ὑπηρετουμένους καὶ κάμνοντας. Καθάπτεται τοῦ Ἰωακεὶμ, ὡς ἐξ ἁρπαγῆς οἰκοδομοῦντος λαμπρὰ, καὶ καλλωπίζοντος οἰκίας, μὴ μισθοὺς ἀποστεροῦντος μισθωτοῦ. Τί τὴν οἰκίαν οἰκοδομεῖς, καὶ σωτηρίαν τῆς σαυτοῦ ψυχῆς καθαιρεῖς; Ὁ πλησίον ἐργᾶται· εἰ γὰρ ἀλλότριος ἦν, ἀποστερηθῆναι τῶν μισθῶν ἔδει. Μὴ βασιλεύσεις, ὅτι ἁμιλλᾶσαι πρὸς τὴν κέδρον; Τουτέστι, Μὴ γὰρ ἐπιμενεῖς τῇ βασιλείᾳ, καὶ ἄγαν εἰς ὕψος ἐγείρεις τὰς οἰκοδομάς; *Ὁ πατήρ σου μὴ οὐχὶ ἔφαγε, καὶ ἔπιε, καὶ ἐποίησε κρῖμα, καὶ δικαιοσύνην; Τότε ἀγαθὸν ἦν αὐτῷ. Ὁ πατήρ σου, τουτέστιν, ὁ Δαβὶδ ἐκεῖνος, οὐ περὶ ἀδικίαν ἔχων, καὶ οἴκων ἐπιμέλειαν, εὐδοκίμησεν, ἀλλὰ περὶ τὴν τοῦ Θεοῦ θεραπείαν ἀσχολούμενος. Ἤτοι τὸν Ἰωσίαν φησὶν, ἤτοι τὸν Ἄχαζ· τὸ μὲν ἀπὸ τῆς φύσεως, τὸ δὲ ἀπὸ τοῦ τρόπου. Ἰδοὺ οὐκ εἰσίν. Ὁρᾷς τὸ κάλλος ποῦ τίθεται; οὐκ ἐν τῷ τύπῳ τῶν μελῶν, ἀλλ' ἐν τῇ καλῇ χρήσει. *Διὰ τοῦτο τάδε λέγει Κύριος ἐπὶ Ἰωακεὶμ υἱὸν Ἰωσίου βασιλέως Ἰούδα· Οὐ μὴ κόψωνται, οἴμοι, Κύριε, καὶ οἴμοι, ἀδελφοὶ, καὶ τὰ ἑξῆς. Τινὲς μὲν ἔφασαν ἀπότμημα εἶναι τοῦτο τῶν ἔμπροσθεν· οἶμαι δὲ κεῖσθαι ἀκολούθως· τὴν δὲ ἔννοιαν ταύτην εἶναι ἡγοῦμαι· Ἐμνημόνευσε τῶν κατὰ τὸν Ἰωακεὶμ, ὧν προεῖπεν, ὡς ἂν πείσῃ αὐτοὺς ἀληθῆ εἶναι τὰ παρ' αὐτοῦ λεγόμενα. Συμψησθείς. Τί ἐστι, συμψησθείς; Σύμμαχός φησι· Ὡς κόπριον συλληφθείς. Ὁ γὰρ Βαβυλώνιος αὐτὸν ἀνελὼν, οὕτως ἔῤῥιψε, καὶ οὐκ ἐτάφη. Ἢ ἐτάφη καθάπερ ὄνος, συμφυρεὶς σποδῷ καὶ γῇ καὶ κονιορτῷ.","english":"He speaks concerning Zedekiah, reproaching him for having an excessive splendor of houses, and accusing him because they wrong those who serve and labor. He censures Jehoiakim, because he builds splendid things from robbery and adorns houses, not withholding the wages of the hired laborer. Why do you build the house, and tear down the salvation of your own soul? The neighbor works; for if he were a stranger, he ought not to be deprived of his wages. Will you not reign, because you rival the cedar? That is, Will you not persist in the kingdom, and raise the buildings exceedingly to a height? Did not your father eat and drink, and do judgment and righteousness? Then it was well with him. Your father, that is, that David, did not win approval by having concern for injustice and the care of houses, but by being occupied with the service of God. Either he means Josiah, or Ahaz—the one from nature, the other from manner. Behold, they are not. Do you see where beauty is placed? Not in the form of the limbs, but in good use. Therefore thus says the Lord concerning Jehoiakim the son of Josiah king of Judah: They shall not lament, Alas, Lord, and Alas, brother, and the rest. Some said that this is a fragment of the preceding; but I think it stands in sequence; and I consider the meaning to be this: He recalled the things concerning Jehoiakim, which he foretold, so as to persuade them that the things said by him are true. Swept away. What is \"swept away\"? Symmachus says: Carried off like dung. For the Babylonian, having killed him, threw him out thus, and he was not buried. Or he was buried like a donkey, mixed together with ashes and earth and dust.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":167,"ref":"p167","source":"Ἐκ γὰρ τοῦ θορύβου οὔτε ἐκόπη, οὔτε ἀπεπλύνθη αὐτοῦ τὸ σῶμα· τοῦτο γὰρ ἦν τὸ χαλεπώτατον· οὗτος γὰρ ἦν ὁ χαλεπώτατος πάντων. Ὁρᾷς παῤῥησίαν προφήτου, οἷα αὐτὸς προλέγει, καὶ οὐχ ὑποστέλλεται; *Ἀνάβηθι ἐπὶ τὸν Λίβανον, καὶ κράξον, καὶ εἰς τὴν Βασὰν δὸς τὴν φωνήν σου, καὶ βόησον εἰς τὸ πέραν τῆς θαλάσσης. Τουτέστι, Ταῦτα λέγων οὐκ ἠκουόμην. Ἆρα ἀνέβαινε; οὐκ ἔγωγε οἶμαι, ἀλλ' ὥστε κατάδηλον γενέσθαι τὴν φωνήν. Ὅτι συνετρίβησαν. Τοὺς συμμάχους αὐτῆς λέγει, οἷς ἐθάῤῥει. Ἐλάλησα ἐν τῇ παραπτώσει σου, καὶ εἶπας, Οὐκ ἀκούσομαι. Τουτέστιν, ἐφεστώτων κακῶν, ἐκήρυξα, καὶ ἀπείπαντο τῶν λόγων τὴν παραίνεσιν. Καὶ εἶπας· Οὐκ ἀκούσομαι. Καὶ ὃ πρότερον εἶχεν ἀρετῆς λόγον, καὶ τοῦτο ἀπώλεσε τὸ, ὅτε ἀπέκτονεν αὐτοὺς, τότε ἐξεζήτουν αὐτόν. Καίτοι τίς ἐν θλίψει οὐκ ἂν ἀκούσειεν; καὶ οὐ νῦν, ἀλλ' ἀεὶ τοιαύτη γέγονας. Πάντας τοὺς ποιμένας σου ποιμανεῖ ἄνεμος. Ἐφ' οἷς προσεδόκας εἶναι ἐν ἀδείᾳ. Ὅταν γὰρ εἴς τι θαῤῥῶμεν πρᾶγμα, ἀναιρεῖ αὐτὸ ὁ Θεός· ἵν' ἐπ' αὐτῷ λοιπὸν μὴ ἐλπίζωμεν, καὶ ἐπ' αὐτῷ προσδοκῶμεν. Ὅτι τότε αἰσχυνθήσῃ. Οὐ φαινομένων, φησὶν, ἀλλ' ἀναιρουμένων ἐκ τοῦ μέσου. Ζῶ ἐγὼ, λέγει Κύριος. Εἰ καθάπερ σφενδόνην τις συσφίγξει ἐπὶ τῆς χειρὸς","english":"For by the uproar his body was neither cut nor washed; for this was the most grievous thing; for this was the most grievous of all. Do you see the prophet's boldness, how he himself foretells and does not shrink back? Go up to Lebanon, and cry out, and into Bashan give your voice, and shout beyond the sea. That is, saying these things I was not heard. Did he then go up? I for my part do not think so, but so that his voice might become plainly evident. Because they were crushed. He means her allies, in whom she trusted. I spoke in your fall, and you said, I will not hear. That is, when evils were at hand, I proclaimed, and they rejected the exhortation of the words. And you said: I will not hear. And what formerly had the reputation of virtue, this too it lost—that when he had killed them, then they sought him. And yet who in affliction would not hear? And not now, but always you have been such. All your shepherds the wind shall shepherd. In those things in which you expected to be in safety. For when we trust in some thing, God destroys it, so that we may no longer hope in it, and expect in it. Because then you shall be ashamed. Not of things appearing, he says, but of things being removed from the midst. As I live, says the Lord. If as one might compress a sling on the hand","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":168,"ref":"p168","source":"περιφέρων, καὶ οὕτως αὐτὸν ἐγὼ ἔχοιμι, οὐδὲ οὕτως προστήσομαι αὐτοῦ· εἰ δὲ Θεὸς οὐ προστήσεται, τίς αὐτὸν ἐξαιρήσεται; Καὶ παραδώσω σε εἰς χεῖρας τῶν ζητούντων τὴν ψυχήν σου. Καὶ ταῦτα κατὰ τὸν ὅμοιον τρόπον εἰρῆσθαι νομίζω. Ὅτι καὶ περὶ τοῦ Ἰεχονίου, φησὶν, ἔφασκον. Καὶ ἐπειδὴ ἐνόμιζον εἶναι ἐν ἀσφαλείᾳ. Τοῦτο μὲν, ὡς ἀπὸ τοῦ Βαβυλωνίου καταστὰς, τοῦτο δὲ, ὡς ἐν τῷ ναῷ, καὶ τῇ Ἱερουσαλὴμ τυγχάνων μηδὲν πείσεσθαι, προειπὼν αὐτῷ μὴ θαῤῥεῖν ἐπὶ τούτοις, καὶ τὸ ἔργον ἐξέβη. Τὸ οὖν, Ἐπὶ τῆς χειρός μου τῆς δεξιᾶς, ἵνα εἴπῃ, Ἐν τῷ ναῷ, ἔνθα βοηθεῖν εἴωθα τοῖς ἐκεῖ οὖσιν. Τὸ στόμα τὸ ἐξουδενωμένον καὶ ἐκτετιναγμένον ὁ ἀνὴρ αὐτὸς, τουτέστιν, ὁ Ἰεχονίας. Στόμα δὲ ἐξουδενωμένον διὰ τὴν βλασφημίαν· ἐκτετιναγμένον δὲ, ὡς ἀπωσμένου. Καὶ ἀποῤῥίψω σε. Λέγουσι δὲ αἱ Βασιλεῖαι, ὅτι καὶ τιμῆς ὕστερον ἀπήλαυσε, καὶ ὑψώθη ὕστερον ὁ θρόνος αὐτοῦ, ἴσως βελτίονος γενομένου· ὥστε καὶ ὅταν λέγῃ· Οὐ μὴ καθίσῃ ἐπὶ τοῦ θρόνου ἀπὸ τοῦ σπέρματος αὐτοῦ· εὔδηλον ὅτι τοιούτου μένοντος· πέρας γὰρ λαλήσω ἐπὶ βασιλείας καὶ ἐπὶ ἔθνος τοῦ κατασκάψαι, καὶ ἐὰν ἐπιστρέψουσιν, οὐδὲν ποιήσω. *Ἠτιμώθη Ἰεχονίας, ὡς σκεῦος, οὗ οὐκ ἔστιν αὐτοῦ χρεία. Αἰχμάλωτος γὰρ ληφθεὶς ἐν ἀτιμίᾳ γέγονε, τῆς βασιλείας ἐκπεσών. Καὶ γὰρ ἦν ἀκάθαρτος· ἀλλὰ καὶ ἄλλως· Ἀκάθαρτος γέγονεν εἰς ἀλλοτρίαν ἀπελθὼν γῆν. Γῆ, γῆ, ἄκουσον. Ἐπειδὴ οὐδεὶς οὐκ ἤκουσε τῶν ἀνθρώπων, διὰ τοῦτο πρὸς τὴν ἄψυχον διαλέγεται. Τί δέ ἐστιν ἐκκήρυκτον; Ἄτιμον, φησίν· Ἀκύλας μὲν, ἀναύξητον φησίν· ὁ δὲ Σύμμαχος· Κενὸν, ἀπηλλοτριωμένον. Τάδε λέγει Κύριος·","english":"Carrying him about, and thus I would have him, not even so will I stand by him; but if God will not stand by him, who will rescue him? And I will deliver you into the hands of those who seek your life. And these things, I think, were spoken in a similar manner. For, he says, they were also saying this concerning Jeconiah. And because they thought he was in safety—this on the one hand, as though he had been established away from the Babylonian, and this on the other, as though being in the temple and in Jerusalem he would suffer nothing—he foretold to him not to be confident in these things, and the event came to pass. The phrase, then, \"On my right hand,\" is so that he might say, \"In the temple, where I am accustomed to help those who are there.\" The mouth that has been despised and shaken out—the man himself, that is, Jeconiah. A mouth despised because of the blasphemy; and shaken out, as one cast away. And I will cast you away. But the Books of Kings say that later he also enjoyed honor, and later his throne was exalted, perhaps because he had become better; so that even when he says, \"He shall not sit on the throne from his seed,\" it is evident that this holds so long as he remains such; for I will speak an end against a kingdom and against a nation to overthrow it, and if they turn back, I will do nothing. Jeconiah was dishonored like a vessel for which there is no need. For taken captive, he came into dishonor, having fallen from the kingdom. For he was also unclean; but also in another way: he became unclean by going into a foreign land. O land, land, hear. Since no one of men would hear, for this reason he converses with the lifeless. And what is \"rejected\"? Dishonored, he says; Aquila says \"unincreased\"; but Symmachus: \"Empty, alienated.\" Thus says the Lord:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":169,"ref":"p169","source":"Γράψον σὺ τὸν ἄνθρωπον τοῦτον ἐκκήρυκτον ἄνθρωπον, ἀνευόδωτον ἄνθρωπον ἐν ταῖς ἡμέραις αὐτοῦ. Τουτέστι, Τοῖς παροῦσι μαρτύρομαι, ὡς ἀλλότριον ἑαυτοῦ ὁ Θεὸς τοῦτον ἐποιήσατο, καὶ σημειώσασθε τὸν λόγον τοῦτον. Τοῦτο γὰρ βούλεται τὸ, γράψον· τῷ γὰρ πλήθει γράψαι παρῄνεσεν. Τὸ δὲ ἀνευόδωτον, σαφῶς ἡρμήνευσεν ἐπάγων· Ὅτι οὐ μὴ αὐξηθῇ ἐκ τοῦ σπέρματος αὐτοῦ ἀνὴρ καθήμενος ἐπὶ τοῦ θρόνου Δαβίδ. Ἀντὶ γὰρ τούτου, οὐχ ὁ υἱὸς ἐβασίλευσεν, ἀλλ' ὁ θεῖος ὁ τοῦ Ἰωακεὶμ ἀδελφός.\n\nΚΕΦΑΛ. ΚΓʹ.\n\n*Ὦ οἱ ποιμένες οἱ ἀπολλύντες, καὶ διασκορπίζοντες τὰ πρόβατα τῆς νομῆς μου. Τὸν ὅμοιον, φησὶ, τρόπον, καὶ σὺ, ὦ Σεδεκία, παρανομῶν διατελεῖς, καὶ αἴτιος ἀπωλείας τῷ πλήθει γίνῃ. Καὶ ὁ Ἰεζεκιὴλ πολλὰ κατ' αὐτῶν φησι, καὶ αὐτὸς ὁ Ἱερεμίας, καὶ ὅρα χαλεπωτέραν κατ' αὐτῶν τὴν τιμωρίαν. Οὗτοι γὰρ ἀπόλλυνται ἐπ' ἀλλοτρίας· τοῖς δὲ ἀπατηθεῖσιν ἐπαγγέλλεται μετὰ ταῦτα ἄνοδον, καὶ κακῶν ἀπαλλαγὴν, καὶ ἄρχοντας καθαρούς. Ἴδε πανταχοῦ τὸ δίκαιον. *Ἰδοὺ ἡμέραι ἔρχονται, λέγει Κύριος, καὶ στήσω τῷ Δαβὶδ ἀνατολὴν δικαίαν, καὶ βασιλεύσει βασιλεὺς δίκαιος. Περὶ τοῦ Ζωροβάβελ λέγει. Σύμμαχός φησιν ἀντὶ τοῦ, Ἀνατολὴν δικαίαν, Βλάστημα δίκαιον· περὶ Χριστοῦ τοῦτο εἴρηται, ὥς φασί τινες, ἐγκεκρυμμένως. Κατὰ δὲ ἱστορίαν περὶ Ἰωσεδέκ. Καὶ εὐκαίρως δίδωσι τοὺς ἀγαθοὺς ἄρχοντας, ὅτε αὐτοὺς ἐκ τῆς τιμωρίας σωφρονεστέρους ἐποίησεν, ὥστε καὶ εὐπαράδεκτον γενέσθαι τὴν ὠφέλειαν, τῆς ῥᾳθυμίας καὶ ἀλαζονείας ἀνῃρημένης. Καὶ τοῦτο ὄνομα αὐτῷ, ὃ καλέσει αὐτὸν Κύριος Ἰωσεδέκ.","english":"Write this man down as a man cast out, a man without a way in his days. That is, I call the present generation to witness that God has made this man estranged from himself, and mark this saying. For this is what “write” means; for he urged him to write it for the multitude. And “without a way” he clearly explained by adding: Because no man from his seed shall prosper, sitting on the throne of David. For instead of this, it was not the son who reigned, but the uncle, the brother of Jehoiakim.\n\nCHAPTER 23.\n\nWoe to the shepherds who destroy and scatter the sheep of my pasture. In the same manner, he says, you too, Zedekiah, persist in lawlessness and become the cause of destruction for the multitude. And Ezekiel also says many things against them, and Jeremiah himself, and see the more severe punishment against them. For these perish in a foreign land; but to those who were deceived he promises afterward a return and a release from evils and pure rulers. See everywhere the justice. Behold, the days are coming, says the Lord, and I will raise up for David a righteous branch, and a righteous king shall reign. He speaks concerning Zerubbabel. Symmachus says, instead of “a righteous branch,” “a righteous shoot”; this was said concerning Christ, as some say, in a hidden manner. But according to history, it is concerning Josedek. And he gives good rulers at the right time, when he has made them more prudent by their punishment, so that the benefit may also be readily accepted, since sloth and arrogance have been done away with. And this is his name, which the Lord will call him: Josedek.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":170,"ref":"p170","source":"Ἐν τοῖς προφήταις τὸ, Ἰωσεδὲκ, ἑρμηνεύεται ἄρχων δικαιοσύνης ἡμῶν, ἵνα εἴπῃ, ὅτι, ὡς προφῆται κατὰ γνώμην τοῦ Θεοῦ φθέγγονται, οὕτω καὶ αὐτὸς δίκαιος γενόμενος εἰς δικαιοσύνην ἄξει τὸν λαόν. Συνετρίβη ἡ καρδία μου. Τοῦτό φησιν, ὅτι Ἐγὼ μὲν, ἰδὼν τὴν δόξαν τοῦ Θεοῦ ἐξέστην· οὗτοι δὲ οὐδὲ τὴν τιμωρίαν δεδοίκασιν. Καὶ ἐγένετο ὁ δρόμος. Τουτέστιν, ἡ σπουδὴ ἐπ' οὐδενὶ καλῷ. Ὥστε ἐσπούδαζον, ἀλλ' οὐκ ἐπὶ χρηστοῖς\n\nπράγμασιν. Ὅτι ἱερεὺς καὶ προφήτης ἐμολύνθησαν. Ἐμοὶ δοκεῖ τὰς μοιχείας λέγειν ἐν αὐτῷ τῷ οἴκῳ, ἀπὸ τοῦ ἀξιώματος ἱερεύς· ἀπὸ τοῦ τόπου, ἐν τῷ οἴκῳ· ἀπὸ τοῦ πράγματος, πονηρίας μοιχείας. Τί τούτου χαλεπώτερον; εἰ καὶ τοῖς ἄλλοις ἠπίστουν, τοῦτο ἱκανὸν ἐλέγξαι αὐτῶν τὴν πονηρίαν· ἀλλοτρίους διώρυττον γάμους, ἐπεμαίνοντο ταῖς γυναιξίν. Διὰ τοῦτο γενέσθω ἡ ὁδὸς αὐτῶν. Ὅρα, πῶς πάλιν οὐ παρὰ πόδας ἐπάγει τὴν κακίαν, ἀλλὰ δίδωσι προθεσμίας· εἶτα ἵνα μὴ ἀναβολὴ εἰς ἀπιστίαν αὐτοὺς καὶ κακίαν ἀγάγῃ, ἀναμιμνήσκει τοὺς τὰ αὐτὰ πλημμελοῦντας αὐτοῖς, καὶ χαλεπώτερα παθόντας. Καὶ ἐν τοῖς προφήταις Σαμαρείας. Ἐκεῖνοι, εἰ καὶ μηδὲν ἕτερον, τὸν Βάαλ προεβάλλοντο· οὗτοι δὲ ἐμέ. *Καὶ ἐν τοῖς ψευδοπροφήταις Ἱερουσαλὴμ ἑώρακα φρικτά. Ὁ Ἑβραῖος, πεφυρμένα, ἵνα εἴπῃ, οὐδὲν ἀληθὲς λέγοντας, ἀλλὰ κατὰ φιλοτιμίαν τοὺς λόγους ποιουμένους· ταῦτα δὲ κατὰ σύγκρισιν τῶν ψευδοπροφητῶν τῶν ἐν Σαμαρείᾳ λέγει, ὅτι ἐκεῖνοι κἂν τάξει τινὶ ἐδόκουν λέγειν ἅπερ ἔλεγον, ὡς βωμὸν ἔχοντες, καὶ δαμάλεσι προσκυνοῦντες, καὶ τὴν λοιπὴν εὐταξίαν δοκοῦντες φυλάττειν, εἰ καὶ παρανόμως·","english":"Among the prophets, “Josedek” is interpreted as “ruler of our righteousness,” so that he might say that, just as the prophets speak according to the mind of God, so he too, having become righteous, will lead the people into righteousness. My heart is crushed. He says this: that I, having seen the glory of God, was beside myself, but these men do not even fear the punishment. And their course became—that is, their zeal was for nothing good. So they were zealous, but not for good things. Because priest and prophet were defiled. It seems to me he is speaking of adulteries in that very house: “priest” from their rank, “in the house” from the place, “wickedness of adultery” from the deed. What is more grievous than this? Even if I disbelieved the others, this alone is sufficient to convict them of their wickedness: they dug through others’ marriages, they were mad after women. Therefore let their way be. See how again he does not bring evil upon them at their heels, but gives them a set time; then, so that delay may not lead them into unbelief and wickedness, he reminds those who committed the same offenses as they did, and suffered worse things. And among the prophets of Samaria. Those men, even if nothing else, put forward Baal; but these men put forward me. And among the false prophets of Jerusalem I have seen dreadful things. The Hebrew says “mingled,” meaning that they say nothing true, but make their words out of vainglory. He says this by comparison with the false prophets in Samaria, because those men at least seemed to speak what they spoke with some order, as having an altar and worshiping calves and seeming to observe the rest of good order, even if lawlessly.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":171,"ref":"p171","source":"οὗτοι δὲ τὴν ἐκείνων κακίαν ὑπερέβησαν τῇ παρανομίᾳ. Οὐ γὰρ συνεχώρουν τὸν παρὰ τοῦ Θεοῦ φόβον ἐγκαθίσαι τῇ διανοίᾳ τῶν ἀκουόντων· τὴν ὑπόθεσιν πᾶσαν τοῦ γενέσθαι βελτίους ἀνῄρουν, καὶ κατεῖχον ἐν τῇ πονηρίᾳ τοὺς ἀνθρώπους ἅπαντας. Καὶ ἀντιλαμβανομένους. Οὐ μόνον, φησὶν, οὐκ ἐνουθέτουν ἀνθρώπους ἀπὸ γὰρ τοῦ μέρους τὸ πᾶν ἐσήμανεν ἀποστρέφειν ἀπὸ τῶν πονηριῶν, ἀλλὰ καὶ συνηγόρουν αὐτοῖς, ὡς ἐκ τούτου μᾶλλον ἐπιτρίβεσθαι αὐτοὺς εἰς κακίαν. Ἐγενήθησάν μοι. Τίνα οὐχ ἱκανὰ παιδεῦσαι ἐκεῖνα; οὕτως ἀτερπὴς καὶ φοβερὰ ἡ ὄψις τῆς γῆς, καθάπερ σῶμα διὰ παντὸς ἐμπεπρησμένον. Διὰ τοῦτο. Οὐχὶ τῇ φύσει, ἀλλὰ τῇ διαθέσει προϊέμενον. Ὅταν μὲν γὰρ αὐτῇ τῇ φύσει πικρὸν ᾖ, πολλὰς ἔνι παραμυθίας εὑρεῖν, καὶ τόπους ἀμείβομεν, καὶ παρὰ τῶν ἐχόντων ἀπολαβόντες, καὶ ἕτερόν τι προσάγομεν. Ὅταν δὲ αὐτὸ τὸ αἰσθητήριον διεφθαρμένον ᾖ, οὐδεμία λοιπὸν ἴασίς ἐστι. Βέλτιον οὖν τὰς αἰσθήσεις ὑγιαίνειν, ἢ τὰ στοιχεῖα πικρὰ ὅταν ὄντα μεθ' ἑαυτοῦ περιφέρῃ περιφέρειν. Ὅτι ἀπὸ τῶν προφητῶν Ἱερουσαλήμ. Πάλιν τὴν αἰτίαν τίθησιν· οὐκ ἤρκεσεν αὐτοῖς μέχρι τῆς πόλεως στῆσαι τὰ δεινὰ, ἀλλὰ καὶ τῶν ἑτέροις συμβάντων αὐτοὶ γεγόνασιν αἴτιοι. Οὕτω λέγει Κύριος. Ταῦτα ἀποφάσεις εἰσί· πόθεν, εἰπέ μοι, δῆλον; ὅτι ψευδῆ λέγουσιν, ὅτι κακὰ ἐπιτείνουσιν, ὅτι ῥᾳθυμίαν αὔξουσιν. *Ὅτι τίς ἔστη ἐν ὑποστήματι Κυρίου, καὶ εἶδε, καὶ ἤκουσε τῶν λόγων αὐτοῦ; Τουτέστι, τίς τούτων τῶν ἐναντιουμένων τοῖς προφήταις ἀνέμεινε θείαν ἐνέργειαν, καὶ ἀξιωθεὶς Πνεύματος ἐλάλησε ταῦτα;","english":"But these men surpassed their wickedness by their lawlessness. For they did not permit the fear of God to settle in the minds of those who heard; they destroyed every basis for becoming better, and they held all people fast in wickedness. And those who take hold. Not only, he says, did they fail to admonish people—for from the part he indicated the whole—to turn away from their wicked deeds, but they even advocated for them, so that by this they were the more worn down into vice. They became to me. What was not sufficient to discipline them? So unpleasant and fearful was the appearance of the land, like a body burned through entirely. Therefore. Not by nature, but by disposition is it emitted. For when it is bitter by nature itself, it is possible to find many consolations: we change places, and receiving from those who have, we bring something else. But when the organ of perception itself is corrupted, there is no longer any healing. Better, then, for the senses to be healthy, than for the elements, when they are bitter, to carry about with themselves what they carry. Because from the prophets, Jerusalem. Again he sets down the cause: it did not suffice for them to establish the terrors as far as the city, but they themselves became the cause of what happened to others. Thus says the Lord. These are declarations; tell me, from where is it clear? Because they speak falsehood, because they intensify evils, because they increase negligence. Because who has stood in the council of the Lord, and seen, and heard his words? That is, who of these who oppose the prophets awaited divine working, and, deemed worthy of the Spirit, spoke these things?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":172,"ref":"p172","source":"ἵνα εἴπῃ, Ἐξ αὐτῶν τῶν πραγμάτων δείκνυνται μαχόμενοι τῷ θείῳ βουλήματι, ὅτι τοῖς ἀληθέσι προφήταις μάχονται συμπράττοντες τῇ τῶν εἰδώλων θεραπείᾳ. Τουτέστι, τίς δύναται τὸν Θεὸν ἰδεῖν; Σύμμαχός φησι· Τίς γὰρ παρῆν ἐν ὁμιλίᾳ, καὶ τίς δὲ ἤκουσε; Πῶς οὖν ὑμεῖς λέγετε ἀκηκοέναι; *Καὶ εἰ ἔστησαν ἐν τῇ ὑποστάσει, καὶ ἤκουσαν τῶν λόγων μου, ἐδίδασκον ἂν τὸν λαόν μου, καὶ ἀπέστρεφον ἀπὸ τῆς ὁδοῦ αὐτῶν τῆς πονηρᾶς. Τουτέστιν, Εἰ ἐνέμενον τοῖς ἐμοῖς νομίμοις, καὶ τὴν παρ' ἐμοῦ χάριν ἀνέμενον, πάντως ἂν εὐσέβειαν τὸν λαὸν ἐδίδασκον. Οὐ μικρὸν τεκμήριον· οὐχ ὁ τυχὼν κανὼν ὅρος προφητείας καὶ ψευδοπροφητείας. *Θεὸς ἐγγίζων ἐγώ εἰμι, λέγει Κύριος, καὶ οὐχὶ Θεὸς πόῤῥωθεν. Κρυβήσεται ἄνθρωπος ἐν κρυφίοις, καὶ ἐγὼ οὐκ ὄψομαι αὐτὸν, φησὶ Κύριος; Τουτέστι, Καθ' ἡδονὴν τῷ πλήθει λαλοῦντες, ἀπατᾷν αὐτοὺς ἐνομίζετε· καὶ τοὺς οὐκ εἰδότας εἰς ὑποψίαν ἄγετε, ὡς παρ' ἐμοῦ ἀποστελλόμενοι. Διατί μὴ λογίζεσθε τὴν ἐμὴν ἀξίαν, ὡς ἑκάστῳ πάρειμι, ὥστε καὶ τὰ βουλεύματα εἰδέναι; καὶ οὐχὶ κατὰ τοὺς ἀνθρώπους πόῤῥωθεν ὢν τῶν ὑμετέρων λογισμῶν, ἀγνοῶ ἃ πράττετε. Τίς γάρ ἐστιν ἐξ ὑμῶν, ὃς κατὰ βουλήν τι σκέπτεται, καὶ","english":"So that he might say, By these very deeds they are shown to be fighting against the divine will, because they fight against the true prophets by cooperating with the worship of idols. That is, who is able to see God? Symmachus says: For who was present in conversation, and who has heard? How then do you say that you have heard? And if they had stood in my substance, and had heard my words, they would have taught my people, and would have turned them from their evil way. That is, If they had remained in my laws, and had awaited the grace that comes from me, they would certainly have taught the people piety. Not a small proof: the boundary distinguishing prophecy and false prophecy is not a random rule. I am a God who draws near, says the Lord, and not a God far off. Will a man hide in secret places, and I will not see him, says the Lord? That is, Speaking to the multitude according to their pleasure, you thought to deceive them; and you lead those who do not know into suspicion, as though you were sent from me. Why do you not reckon my worth, how I am present to each one, so as even to know their counsels? And not, as men are, being far off from your thoughts, do I not know what you do. For who is there among you who plans something according to his will, and","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":173,"ref":"p173","source":"λανθάνει ἐμέ; τοῦτο γὰρ μηνύει, Εἰ κρυβήσεται ἄνθρωπος ἐν κρυφίοις, καὶ ἐγὼ οὐκ ὄψομαι αὐτόν; τουτέστιν, ἦ ἐν ἀποκρύφῳ τις τῆς ἑαυτοῦ διανοίας κρύψαι βούλεται, καὶ λανθάνει μου τὴν γνῶσιν; Ὅτι εἰς πονηρίας αὐτοὺς ὤθησαν, οἶδα. Πόθεν οἶδα; Παρὼν ἐγώ εἰμι· πανταχοῦ πάρειμι. Εἰ γὰρ τοῖς μὴ παροῦσι προφήταις δίδωσιν εἰδέναι τὰ πανταχοῦ πολλάκις, πολλῷ μᾶλλον αὐτὸς οἶδεν. Ἀλλ' οὐ λέγει τοῦτο, ἀλλὰ, Θεὸς ἐγγίζων ἐγώ εἰμι· πανταχοῦ πάρειμι· ὅπερ ἀναμφισβήτητον τεκμήριον ἦν τοῦ πάντα εἰδέναι. Καὶ οὐχὶ Θεὸς πόῤῥωθεν. Ὥσπερ γὰρ τὸ φῶς πανταχοῦ πάρεστιν, οὕτω καὶ ὁ Θεός. Μὴ οὐχὶ τὸν οὐρανὸν καὶ τὴν γῆν ἐγὼ πληρῶ; Οἶδα, φησὶ, πῶς συντιθέασι προφητείας· ὑποψίας τεκμήριον τὸ τοῖς πονηροῖς προφητεύειν τὰ πονηρά· εἶτα καὶ ἐὰν διηγήσηται, φανερὰ ἔσται. *Τί τὸ ἄχυρον πρὸς τὸν σῖτον, φησὶ Κύριος; Καλῶς τῇ συγκρίσει τῶν προφητῶν πρὸς τοὺς ψευδοπροφήτας ἐπήγαγε τοῦτο ἀντὶ τοῦ, Σύγκρισις οὐδεμία ἀχύρου πρὸς σῖτον. Ὁ μὲν γὰρ τρόφιμός ἐστι, καὶ πρὸς ἀνθρώπους σύστασιν συντελεῖ. Οὐδὲν δὲ χρήσιμον ἀνθρώποις ἄχυρον, ἀλλ' ἢ ῥίπτεται ἢ ἀλόγων τροφὴ γίνεται. Οὕτω, φησὶ, καὶ τῶν προφητῶν οἱ λόγοι τρέφουσι ψυχάς. Οὐ μὴν ὁ λόγος τῶν ψευδοπροφητῶν δύναταί τι συντελεῖν πρὸς κέρδος ἀνθρώπων, πλὴν εἰ μή τι τοῖς ἐξ ἀλογίας πειθομένοις, παραμυθίαν τινὰ παρέχει, οὐ κέρδος, καὶ ἐπάγει, Οὐχ οὕτως· τουτέστιν οὐδεμία σύγκρισις. *Οἱ λόγοι μου ὥσπερ πῦρ, λέγει Κύριος, καὶ ὡς πέλεκυς κόπτων πέτραν. Τουτέστιν, Οἱ διὰ τῶν προφητῶν λόγοι ἀληθεῖς καὶ ἐνέργειαν ἔχοντες. Ἰδοὺ ἐγὼ διὰ τοῦτο πρὸς τοὺς προφήτας.","english":"Does it escape me? For this is what it means: Will a man hide himself in secret places, and I shall not see him? That is, does someone wish to hide in the secrecy of his own mind, and does it escape my knowledge? That they have rushed into wickedness, I know. How do I know? I am present; I am present everywhere. For if he grants the prophets who are not present to know things everywhere, often, much more does he himself know. But he does not say this, but, I am a God who is near; I am present everywhere; which was an indisputable proof of knowing all things. And not a God far off. For just as light is present everywhere, so also is God. Do I not fill heaven and earth? I know, he says, how they compose prophecies; the proof of suspicion is that they prophesy evil things to the wicked; then even if one recounts it, it will be evident. What is the chaff to the wheat, says the Lord? Well, by the comparison of the prophets to the false prophets he added this, in place of: There is no comparison of chaff to wheat. For the one is nourishing, and contributes to the constitution of men. But chaff is useful for nothing to men, except it is either thrown away or becomes food for irrational beasts. Thus, he says, the words of the prophets also nourish souls. Yet the word of the false prophets is able to contribute nothing to the profit of men, except perhaps to those who are persuaded by irrationality, it provides some consolation, not profit. And he adds, Not so; that is, no comparison at all. Are not my words like fire, says the Lord, and like a hammer that breaks a rock? That is, the words through the prophets are true and have power. Behold, I am against the prophets for this reason.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":174,"ref":"p174","source":"Πῶς ἐμοὶ δοκοῦσι τῶν προφητῶν ἀκούοντες μιμεῖσθαι αὐτοὺς ἔνιοι, ἢ ἑτέρων διηγουμένων ἀκούοντες, καθάπερ ὄφις. Διὰ τοῦτο καὶ ὁ Ἰεζεκιήλ φησι, ὅτι Ἐὰν ἔλθῃ, φησὶ, προφήτης, ἐγὼ Κύριος ἐπλάνησα αὐτόν· οὐ γὰρ συγχωρεῖ μαθεῖν λοιπόν· διὰ τοῦτο καὶ τὸ λῆμμα λέγει ἀνελεῖν. Ἰδοὺ ἐγὼ πρὸς τοὺς προφήτας. Προφητείας γλώττης τὰς ψευδεῖς καλεῖ· οὐ γλώσσης δέ εἰσιν αἱ ἀληθεῖς προφητεῖαι. Καὶ νυστάζοντας νυσταγμὸν αὐτῶν. Πολλοὶ γὰρ εἴδη ἐπετήδευον προφητείας διὰ ὕπνων, διὰ χρησμῶν. Ἀλλὰ παραμυθήσονται πρὸς τὸ παρόν. Καὶ λῆμμα Κυρίου. Καὶ ποία βλάβη; ἐπειδὴ ἐκεῖνον προσεποιοῦντο λήψεσθαι, τὴν ὁμωνυμίαν ἀναιρεῖ. Λαμβάνειν γὰρ καὶ οἱ δαίμονες ἠδύναντο καὶ ἐνομίζοντο ὑπὸ Θεοῦ λήψεσθαι. Ἀλλ' οὐκ ἔστι τοῦτο.\n\nΚΕΦΑΛ. ΚΔʹ.\n\n*Καὶ ἔδειξέ μοι Κύριος δύο καλάθους σύκων κειμένους κατὰ πρόσωπον ναοῦ Κυρίου μετὰ τὸ ἀποικίσαι Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος τὸν Ἰεχονίαμ υἱὸν Ἰωακεὶμ βασιλέα Ἰούδα. Εἶταμετ' ὀλίγα· Ὁ κάλαθος ὁ εἷς, σύκων χρηστῶν σφόδρα, ὡς σῦκα πρώϊμα, καὶ ὁ κάλαθος ὁ ἕτερος σύκων πονηρῶν σφόδρα, τῶν μὴ βιβρωσκομένων ἀπὸ πονηρίας αὐτῶν, καὶ τὰ ἑξῆς. Ταύτην τὴν ἔννοιαν ἔχει ἡ ὀπτασία αὕτη τοῦ προφήτου. Ὅτι μὲν οὖν ἐπὶ τοῦ Σεδεκίου γέγονε, δῆλον. Καὶ δείκνυσι τὰ ῥήματα. Αἰχμαλώτων δὲ γενομένων τῶν περὶ τὸν Ἰωακεὶμ, ἔφασκον οἱ ἐπὶ τοῦ Σεδεκίου, ὡς Οὐδὲν πεισόμεθα δεινὸν ἡμεῖς παρὰ Βαβυλωνίων, πράττοντες δίκαια, ἐπείπερ κακοὶ γενόμενοι ἐκεῖνοι καὶ ἀσεβεῖς, οἵ τε προπάτορες οἱ ἡμέτεροι αἰχμάλωτοι γεγόνασι. Διὰ τοίνυν ταύτης τῆς ὀπτασίας δείκνυσιν ἐκείνους ἄμεινον τούτων ὁ Θεός.","english":"How do some people seem to me to imitate the prophets when they hear them, or when they hear others recounting, like a serpent? Therefore Ezekiel also says, \"If a prophet comes,\" he says, \"I, the Lord, have deceived him\"—for He no longer permits him to learn; therefore He also says He will remove the \"burden.\" \"Behold, I am against the prophets.\" He calls false prophecies \"of the tongue,\" but true prophecies are not of the tongue. \"And those who nod their own nodding.\" For many practiced forms of prophecy through dreams and through oracles. But they will be comforted for the present. \"And the burden of the Lord.\" And what harm? Since they claimed that he would receive a burden, He abolishes the homonymy. For demons also could \"receive\" and were thought to receive from God. But this is not so.\n\nCHAPTER 24.\n\nAnd the Lord showed me two baskets of figs set before the face of the temple of the Lord, after Nebuchadnezzar king of Babylon had deported Jechoniah son of Jehoiakim king of Judah. Then after a little: The one basket, of very good figs, like early figs, and the other basket of very bad figs, which could not be eaten because of their badness, and so on. This vision of the prophet has this meaning. That it happened in the time of Zedekiah is clear. And he shows the words. But when those around Jehoiakim had become captives, those in the time of Zedekiah kept saying, \"We shall suffer nothing terrible from the Babylonians, since we do what is right, inasmuch as those men became wicked and impious, and our forefathers were taken captive.\" Therefore through this vision God shows that those were better than these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":175,"ref":"p175","source":"Καὶ ὥσπερ, φησὶ, τὰ σῦκα τὰ χρηστὰ περὶ πολλοῦ ἄν τις ποιήσαιτο, οὐδ' ἀπολύειν οὐδὲ ῥίπτειν ἐθέλων ἐξ αὐτῶν τι, οὕτως καὶ αὐτὸς περιεποιήσατο τοὺς ἀπελθόντας· φησὶ δὲ, κάλαθον σύκων χρηστῶν, ἐκείνην τὴν ἀποικίαν· ἐπειδήπερ μετὰ τοῦ πλήθους, καὶ ὁ δίκαιος παρελήφθησαν, οἶκος Δανιὴλ, καὶ οἱ τρεῖς παῖδες, καὶ Ἐζεκιὴλ, καὶ εἴ τις κατ' ἐκείνους\n\nἐτύγχανε. Καὶ ὥσπερ, φησὶ, τὰ πονηρὰ ῥίπτεται, οὐδαμῶς χρήσιμα τυγχάνοντα, οὕτως πάντας διαφθερῶ ἀχρήστους ὄντας, καὶ εἰς ἀσέβειαν ἐκκλίναντας, παντελῶς οὐδεμίαν μνήμην τοῦ ἑαυτῶν Δεσπότου ποιουμένους. Πονηρῶν δὲ σύκων κάλαθον τούτους ὠνόμασε διὰ τὸ μὴ εὑρεθῆναι αὐτοῖς δίκαιον. Τί βούλεται ἡ εἰκὼν τῶν καλάθων τῶν σύκων, εὐτελὴς οὖσα σφόδρα; Ἀλλὰ τῆς εὐτελείας ἡ ταπεινότης αἰτία τῶν τότε· καὶ γὰρ καὶ ἀλλαχοῦ τὸ φίλτρον τὸ περὶ αὐτοὺς δηλῶσαι βουλόμενος, οὐδὲν τῶν μεγάλων καὶ ὄντως ποθεινῶν τίθησιν, ἀλλὰ σῦκα καὶ σταφυλάς. Ὡς σταφυλὴν εὗρον τὸν Ἰσραὴλ ἐν ἐρήμῳ, καὶ ὡς σκοπὸν ἐν συκῇ πρώϊμον. Ἐνταῦθα οὖν τὸ κατ' αὐτῶν φίλτρον, ὃ μέλλει περὶ ἐκείνους ἐπιδείκνυσθαι, καὶ τὸ μῖσος τὸ περὶ τούτους διὰ τῆς εἰκόνος παρίστησι. Καὶ κατὰ πρόσωπον τοῦ ναοῦ Κυρίου· ἵνα δείξῃ τὴν ἀπόφασιν ἐκεῖθεν ἐξενηνεγμένην. Καὶ εἶπε Κύριος πρός με. Τίνος ἕνεκεν αὐτὸν ἐρωτᾷ; ἵνα ἀξιόπιστον ποιήσῃ τὸν λόγον, καὶ ἀπὸ τῆς ἀποκρίσεως λάβῃ τὴν ἀπόφασιν ὁ λαός. Καὶ ἐγένετο. Τί τούτου τοῦ τρόπου διορθωτικώτερον; ἔδειξε τὴν διαφοράν. Τί γὰρ, εἰ τὴν πατρίδα ἔχετε ἔτι, ἀλλὰ διεφθαρμένοι ἐστέ; τί δὲ εἰ ἐν αἰχμαλωσίᾳ ἐκεῖνοι, ἀλλὰ προσφιλεῖς μοί εἰσι;","english":"And just as, he says, one would value good figs highly, not even wishing to release or throw away any of them, so he also preserved those who had departed; and he says, \"a basket of good figs,\" that is, that colony, since along with the multitude the righteous were also taken, Daniel's house, and the three children, and Ezekiel, and any who were like them.\n\nAnd just as, he says, the bad ones are thrown away, being in no way useful, so I will destroy all who are useless and have turned aside to impiety, making absolutely no remembrance of their own Master. And he called them a basket of bad figs because no righteous person was found among them. What does the image of the baskets of figs mean, since it is very cheap? But the lowliness is the cause of the cheapness in those times; for elsewhere too, wishing to show his affection for them, he sets forth none of the great and truly desirable things, but figs and grapes: \"As I found Israel like a grape in the wilderness, and like the first ripe fruit on a fig tree.\" Here, then, he presents through the image both his affection for them, which he was about to display toward those, and his hatred toward these. And before the face of the temple of the Lord, so that he might show that the verdict was issued from there. And the Lord said to me. For what reason does he ask him? So that he might make the word trustworthy, and the people might receive the verdict from the answer. And it came to pass. What is more corrective than this manner? He showed the difference. For what if you still have your homeland, but you are corrupted? And what if those are in captivity, but they are dear to me?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":176,"ref":"p176","source":"τοῦτο δὲ ποιεῖ, ἵνα μεταβάλωνται, καὶ μὴ νομίσωσιν ἐξ οἰκείας ἀρετῆς ἀπομεμενηκέναι. Καὶ ἀνοικοδομήσω. Ὁρᾷς ὅτι τὸ, οὐ μὴ, οὐκ εἰς διηνεκές ἐστι; καὶ γὰρ καθεῖλεν αὐτούς. Καὶ δώσω αὐτοῖς καρδίαν. Εἰ τοίνυν σὺ δίδως τὴν καρδίαν, τίνος ἕνεκεν οὐκ ἔδωκας πρότερον; οὔτε γὰρ ἦσαν τότε δεκτοὶ πρὸ τῶν τιμωριῶν καὶ τῆς διορθώσεως. Ὅρα τὸ μέγιστον τῶν ἀγαθῶν τοῦτο· καὶ τὴν αἰτίαν λέγει, ὅτι ἐπιστραφήσονται· ἀλλὰ ἡ εἰκὼν οὐκ ἀφίησιν. Οὐ γὰρ ἔστι τὰ ἅπαξ διαφθαρέντα ἐπανελθεῖν, καὶ γενέσθαι καλά. Ἀλλὰ τὰ μὲν καλὰ, φησὶ, μένει· τὰ δὲ μὴ καλὰ, οὐκέτι. Ἀλλ' οὐκ ἐπὶ τῆς φύσεως, ἀλλ' ἐπὶ τῆς προαιρέσεως εἴληπται. Περὶ γὰρ τὴν ποιότητα ἡ διαφορὰ, οὐ περὶ τὴν οὐσίαν. Εἰ δὲ λέγεις· Τίνος οὖν ἕνεκεν οὐχὶ καὶ τούτοις δίδωσιν ἐπαγγελίας χρηστάς; Ὅτι διὰ τοῦτο τούτοις ἐπιτείνει τὸν φόβον; ἵνα μηδὲ πεῖραν λάβωσιν. Καὶ τοὺς κατοικοῦντας. Μὴ θαῤῥεῖτε, φησὶν, ὡς συμμαχίαν ἔχοντες· οὐ γὰρ δὴ οὐ μὴ προστήσωνται ὑμῶν, ἀλλὰ καὶ αὐτοὶ ληφθήσονται· καὶ οὐ τῇ αἰχμαλωσίᾳ μόνον, ἀλλὰ περαιτέρω προβήσεται τὰ κακά. Καὶ ἔσονται εἰς ὄνειδος. Ἀθάνατος ὑμῶν τῆς κολάσεως ἡ μνήμη, καὶ δήλη πᾶσιν ἀνθρώποις.","english":"He does this so that they may be changed, and not think that they had remained [faithful] by their own virtue. And I will rebuild. Do you see that the \"not at all\" is not forever? For he also cast them down. And I will give them a heart. If, then, you give the heart, for what reason did you not give it before? For they were not then acceptable before the punishments and the correction. Observe this, the greatest of goods; and he states the reason, that they will turn back; but the image does not allow it. For it is not possible for things once corrupted to return and become beautiful. But the beautiful things, he says, remain; the things that are not beautiful, no longer. But this is taken not of nature but of free choice. For the difference concerns quality, not essence. But if you say: For what reason, then, does he not also give to these good promises? Because for this reason he intensifies fear for them, so that they may not even make trial. And those who dwell. Do not be confident, he says, as though you have an alliance; for they will certainly not stand before you, but they themselves also will be taken; and the evils will proceed not only to captivity, but further. And they shall become a reproach. The memory of your punishment is immortal, and manifest to all people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":177,"ref":"p177","source":"ΚΕΦΑΛ. ΚΕʹ.\n\nὉ λόγος ὁ γενόμενος. Μέλλει λοιπὸν ὁρίζειν τῆς τιμωρίας τὸν χρόνον, καὶ τὴν ἀπόφασιν ἐκφέρειν. Καὶ ἐλάλησα πρὸς ὑμᾶς ὀρθρίζων. Δι' ἑνὸς προφήτου ταῦτα συνεχής· καὶ γὰρ καὶ διὰ τῶν ἄλλων ἐλάλησα· καὶ οὐ διέλιπον ἀεὶ λαλῶν, καὶ ἐλάλησα οὐδὲν φορτικόν. Τοῦτο καὶ ὁ Χριστὸς ποιεῖ μέλλων τὴν πόλιν παραδιδόναι τοῖς πολεμίοις, μονονουχὶ ἀπολογεῖται πρὸς αὐτούς· Ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέκνα ὑμῶν, καὶ οὐκ ἠθελήσατε; καὶ τὰ ἑξῆς. Διὰ τοῦτο τάδε λέγει Κύριος. Μὴ γὰρ διὰ τοῦτο ἔδωκα, ἵνα πάλιν ἀφέλωμαι; μὴ γὰρ μισθὸν ὑμᾶς ἀπῄτησα; καὶ γὰρ χάριτος ἦν ἔργον· οὐδεὶς τὰ δωρηθέντα ἀφαιρεῖται, ἂν μὴ σφόδρα ἀνάξιος ᾖ ὁ λαβών. Ἰδοὺ ἐγὼ ἀποστέλλω καὶ λήψομαι πατριάν. Ἄξω, φησὶ, Βαβυλωνίους, ἐπειδὴ οὐκ ἐπιστεύσατε· ὁρᾷς. πόθεν αὐτοῖς ἡ ῥᾳθυμία γέγονεν; ἐκ τοῦ ἀπιστεῖν. Τοῦτο καὶ νῦν γίνεται περὶ τῆς γεέννης· μὴ γὰρ οὐκ ἐδυνάμην κολάσαι εἴγε ἤθελον; τούτου δὲ αἴτιοι οἱ ψευδοπροφῆται. Οὐκ ἐπιστεύσατε τοῖς ῥήμασι, πιστεύσατε τοῖς πράγμασιν. Ἐπὶ πάντα τὰ ἔθνη. Τίνος ἕνεκεν; ἵνα μάθῃς ὅτι αὐτοῦ καθόλου τοῦ Θεοῦ ἡ πρόνοια. Καὶ δουλεύσουσιν. Τὰ ἑβδομήκοντα ἔτη φιλάνθρωπος ὢν, οὐχὶ μετὰ τὴν τοῦ ναοῦ","english":"CHAPTER 25.\n\nThe word that came. He is now about to define the time of the punishment, and to pronounce the sentence. And I spoke to you, rising early. Through one prophet these things were continual; for I also spoke through the others; and I did not cease always speaking, and I spoke nothing burdensome. This is what Christ also does when he is about to hand the city over to the enemies, and, so to speak, he defends himself to them: How often I wished to gather your children, and you did not wish it? and the rest. Therefore thus says the Lord. For did I give for this reason, so that I might take it away again? Did I demand a wage from you? For it was a work of grace; no one takes away what has been given, unless the one who received it is exceedingly unworthy. Behold, I am sending and I will take a family. I will bring, he says, the Babylonians, since you did not believe. Do you see from where their negligence came to them? From unbelief. This is what happens now also concerning Gehenna; for was I not able to punish, if indeed I wished it? But the false prophets are the cause of this. You did not believe the words; believe the deeds. Against all the nations. For what reason? So that you may learn that the providence of God himself is over all things. And they shall serve. The seventy years, being humane, not after the [destruction] of the temple","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":178,"ref":"p178","source":"καθαίρεσιν ἀριθμεῖ μόνον ἕως τῆς ἐπανόδου, ἀλλὰ καὶ μέχρι τῆς κατασκευῆς τοῦ ναοῦ. Ὃ δὲ λέγω, τοιοῦτόν ἐστι. Πρὸ τῶν ἑβδομήκοντα ἐτῶν ἀνήγαγεν αὐτοὺς, καὶ ἐλογίσατο, καὶ τὰ τῆς ἀνόδου εἰς τὴν αἰχμαλωσίαν. Ὅπου γὰρ οὐκ ἦν ναὸς, οὐδὲ ἱερεὺς, οὐδὲ θυσιαστήριον, οὐδὲ θυσία, τί διενήνοχε τῶν ἐν αἰχμαλωσίᾳ ζώντων; καὶ τοῦτο δὲ τῆς φιλανθρωπίας αὐτοῦ. Διὰ τοῦτο ἐπὶ Δαρείου, φησὶ, μετὰ τὴν ἄνοδον τοσούτων παρελθόντων καιρῶν λέγει, Ἕως πότε ὑπερεῖδες, Κύριε, τὴν Ἱερουσαλήμ; τοῦτο ἑβδομηκοστὸν ἔτος, τότε πληροῦσθαι τὰ ἑβδομήκοντα. Ποιεῖ δὲ αὐτὸ καὶ ἐν κολάσει, λέγων· Ἑκατὸν εἴκοσιν ἐτῶν ἔσται ἡ ζωὴ τῶν ἀνθρώπων, καὶ ἑκατὸν ἔτη ζῶσιν. Ἐποίησε δὲ αὐτὸ καὶ ἐπὶ τῆς ἀναστάσεως· εἰπὼν γὰρ, ὅτι Τρεῖς ἡμέρας, καὶ τρεῖς νύκτας, τῇ τρίτῃ ἡμέρᾳ ἀνίσταται. Ἀλλ' ἐκεῖνο μὲν φιλανθρωπίας ἦν εἰκότως, τοῦτο δὲ ποίας φιλανθρωπίας; τίνος οὖν ἕνεκεν καὶ τὸ τριήμερον ἐποίησεν; ὥστε πιστευθῆναι, ὅτι τετελεύτηκεν· πολλὰ γὰρ γίνεται διὰ τοῦτο. Τίνος οὖν ἕνεκεν οὐκ ἐπλήρωσεν αὐτὸ, εἰπὼν, ὅτι ἔσται ἐν τῇ καρδίᾳ τῆς γῆς τρεῖς ἡμέρας καὶ τρεῖς νύκτας, ἢ ὥστε τὸ σῶμα μὴ διαφθαρῆναι; Τί γὰρ, οὐκ ἠδύνατο συγκρατῆσαι αὐτό; ἠδύνατο, ἀλλ' ἐβούλετο πιστευθῆναι τὴν φύσιν ὡς οὐδενὸς ἀπήλαυε ξένου. Τινές φασι διὰ τοὺς μαθητὰς, ὥστε διακρατῆσαι αὐτῶν τὴν ἀσθένειαν· διὰ γάρ τοι τοῦτο οὐδὲ ἀνέμενεν αὐτὸς φανῆναι αὐτοῖς, ἀλλὰ τοῖς εὐαγγελίοις προδισχεῖ, καὶ ἀνίησιν αὐτῶν τὴν διάνοιαν· Ἄπελθε, φησὶν, εἰπὲ τοῖς ἀδελφοῖς μου· καὶ μὴν ἠδύνατο εὐθέως φανεὶς μᾶλλον τὸ ῥητὸν πιστώσασθαι· ἀλλ' ὥστε προπαρασκευασθῆναι αὐτῶν τὴν ἀκοήν.","english":"He counts the destruction only until the return, but also up to the construction of the temple. What I mean is this: before the seventy years he brought them up, and he reckoned also the matters of the return as belonging to the captivity. For where there was no temple, nor priest, nor altar, nor sacrifice, how did they differ from those living in captivity? And this too was of his loving-kindness. Therefore, he says, in the time of Darius, after the return, when so many seasons had passed, he says, \"How long, Lord, will you overlook Jerusalem?\" This is the seventieth year; then the seventy were fulfilled. He does this also in the case of punishment, saying, \"The life of men shall be a hundred and twenty years,\" and \"they shall live a hundred years.\" He did it also in the case of the resurrection; for having said, \"Three days and three nights,\" on the third day he rises. But that was reasonably an act of loving-kindness; but this, of what sort of loving-kindness? For what reason, then, did he also make it three days? So that it might be believed that he had died; for many things happen for this reason. For what reason, then, did he not fulfill it, saying that he would be in the heart of the earth three days and three nights, or so that the body might not be corrupted? For what? Was he not able to preserve it? He was able, but he wished the nature to be believed, that he enjoyed nothing strange. Some say it was for the sake of the disciples, so as to hold fast their weakness; for indeed for this reason he did not even wait to appear to them himself, but he precedes them in the Gospels, and he loosens their mind: \"Go,\" he says, \"tell my brothers\"; and yet he was able, appearing immediately, to confirm the saying more; but it was so that their hearing might be prepared beforehand.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":179,"ref":"p179","source":"Οὐ γὰρ ᾔδεσαν, ὅτι δεῖ αὐτὸν ἐκ νεκρῶν ἀναστῆναι. Ἢ τοῦτο ἔστιν εἰπεῖν, ὅτι καὶ Ἰωνᾶς ἐποίησεν ἐν τῇ κοιλίᾳ τοῦ κύτους· ἡ γὰρ φθορὰ κατὰ μίαν ἡμέραν ἄρχεται τοῦ σώματος· ὥστε ἀρκοῦσα μαρτυρία τοῦ τετελευτηκέναι αὐτὸν αὕτη. Καὶ ὅταν μὲν κακὰ ἀπειλῇ, συστέλλει τὸν χρόνον καὶ σοφίζεται· ὅταν δὲ ἀγαθὰ, ἐκτείνει αὐτόν· οὐ γὰρ ὡρισμένα ἔδωκεν ἀγαθὰ, μᾶλλον δὲ οὐδὲ δῆλα. Οὐδαμοῦ τοῖς ἀγαθοῖς ὅρον τίθησιν, ἀλλ' ἢ τὴν ἑκάστου προαίρεσιν, τοῖς δὲ κακοῖς πανταχοῦ· Ἔδωκα ὑμῖν τὴν γῆν ἀπὸ αἰῶνος ἕως αἰῶνος, φησίν. Ὁρᾷς οὐδένα ὅρον· ὅταν δὲ πέμπῃ εἰς αἰχμαλωσίαν, ὥρισε, καὶ ὅρα· ἡ μὲν πρώτη, υʹ, ἡ δὲ δευτέρα, λʹ, ἡ δὲ τρίτη, τρία καὶ οʹ ἔστι ἔτη. Αὕτη δὲ διηνεκὴς ἡ ἐπὶ τοῦ Χριστοῦ· τούτων μέμνηται τῶν ἐτῶν ὁ Δανιήλ. Καὶ ἐν τῷ πληρωθῆναι. Προλέγει τιμωρίαν τοῖς Βαβυλωνίοις, ἵνα μάθῃς ὅτι οὐδὲ νῦν οἰκείᾳ ἰσχύϊ ταῦτα ἐποίησαν. *Καὶ ἐν τῷ πληρωθῆναι ἑβδομήκοντα ἔτη, καὶ ἐκδικήσω ἐπὶ τὸν βασιλέα Βαβυλῶνος, καὶ τὰ ἑξῆς. Τὰ ἑβδομήκοντα ἔτη τῆς αἰχμαλωσίας ἀριθμεῖται ἀπὸ τοῦ τρίτου ἔτους τῆς βασιλείας Ἰωακεὶμ, ὃς μετὰ τὸν Ἰωάχαζ τὸν ὑπὸ τοῦ Αἰγυπτίου κατασταθέντα ἐβασίλευσε. *Λάβε τὸ ποτήριον τοῦ ἀκράτου, τοῦ ἐκ χειρός μου, καὶ ποτιεῖς αὐτὸ πάντα τὰ ἔθνη, πρὸς ἃ ἐγώ σε ἐξαποστελῶ πρὸς αὐτά. Τοῦ ἀκράτου, ὁ Ἑβραῖος τῆς πικρίας, ἔχει· βλέπει δὲ τὴν ὀπτασίαν πρὸς παραμυθίαν τοῦ λαοῦ.","english":"For they did not know that he must rise from the dead. Or this is what can be said, that Jonah also did in the belly of the sea monster; for the corruption of the body begins within a single day, so that this is sufficient testimony that he had died. And when he threatens evils, he contracts the time and devises; but when good things, he extends it; for he did not give good things defined, or rather not even manifest. Nowhere does he set a limit to good things, except the free choice of each, but to evils everywhere: \"I have given you the land from age to age,\" he says. Do you see no limit? But when he sends into captivity, he defined it, and observe: the first, four hundred, the second, thirty, the third, three hundred and seventy years. But this one is continuous, the one under Christ; Daniel remembers these years. And when seventy years were fulfilled. He foretells punishment to the Babylonians, so that you may learn that not even now did they do these things by their own strength. And when seventy years were fulfilled, and I will take vengeance on the king of Babylon, and the rest. The seventy years of the captivity are counted from the third year of the reign of Jehoiakim, who reigned after Jehoahaz, who was appointed by the Egyptian. Take the cup of unmixed wine from my hand, and you shall make all the nations drink it, to which I send you to them. The Hebrew has \"of bitterness\" for \"of unmixed\"; but he sees the vision for the consolation of the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":180,"ref":"p180","source":"Ἐπειδὴ γὰρ εἰς λογισμοὺς ἐνέπιπτον κρείττονα ὁρῶντες τὸν Βαβυλώνιον, ὡς οὐδὲν ὄφελος αὐτοῖς τάχα τῆς εἰς Θεὸν θεραπείας, δεικνὺς ὁ προφήτης μᾶλλον δὲ ὁ Θεὸς διὰ τοῦ προφήτου, ὅτι δι' ἁμαρτίαν ταῦτα ὑπομένουσι, τὴν κατὰ τῶν ἐθνῶν ποιεῖται προφητείαν, καὶ πάντας τοὺς βασιλεῖς τοὺς ἑβδομήκοντα ἑπτά. Λέγει δὲ τὴν Ἰδουμαίαν τὴν νῦν Βαταναίαν καλουμένην, ἣν εἶχον πρότερον οἱ περὶ τὸν Ῥουβὴμ, καὶ τὸ ἥμισυ φυλῆς Μανασσῆ· προϊὼν δὲ λέγει· *Καὶ οἵδε ὥσπερ οἱ ληνοβατοῦντες ἀποκριθήσονται πρὸς πάντας τοὺς καθημένους ἐπὶ τῆς γῆς. Τὸ, οἵδε, οὐ καλῶς κεῖται παρὰ τῷ Ἑλληνικῷ· ἡ Δὰδ γὰρ ἐχρῆν κεῖσθαι. Δὰδ δέ ἐστιν ἐπίῤῥημα τῶν ληνοβατούντων ἀποκρινομένων πρὸς τοὺς καταλέγοντας. Ὥσπερ τοίνυν, φησὶ, τὸ ἐπίῤῥημα τοῦτο λέγοντες προθύμως πατοῦσι τὴν σταφυλὴν, οὕτως ὑμᾶς καταπατήσει, ὡς ληνοβάτης ὁ Βαβυλώνιος ἅπαντα τὰ ἔθνη.\n\nΚΕΦΑΛ. Κςʹ.\n\nΟὕτως εἶπε Κύριος· Στῆθι ἐν αὐλῇ οἴκου Κυρίου. Ἵνα μάθωσιν, ὅτι οὔτε ἡ ὄψις ἐδυσώπησε τὸν προφήτην· ὥσπερ ἂν εἴτις ἀνδρὸς μεγάλου καὶ θαυ μαστοῦ μέλλων καταψηφίζεσθαι, αὐτὸν εἰς μέσον ἀγάγοι τὸν ἄνδρα. Τί λέγεις; οὐ προλαβὼν εἶπες, ὅτι Ὥσπερ τὰ σῦκα τὰ πονηρὰ, οὕτως αὐτοὺς δώσω; πῶς οὖν δίδως ἐλπίδα μεταβολῆς; Μὴ ἀφέλῃς. Τίνος ἕνεκεν παραγγέλλεις; οὐχ ὡς τοῦτο ποιοῦντος τοῦ προφήτου; μὴ γένοιτο· ἀλλ' ἵνα ἀξιόπιστον ποιήσῃ τὸν λόγον, καὶ μᾶλλον αὐτοὺς πείσῃ προσέχειν· καὶ ὅλως ἀναγκαίας οὔσης λεχθῆναι τῆς προφητείας. Ἴσως ἀκούσονται. Πολλάκις συμβαίνει ὡς ἐπὶ τῶν ἀνελπίστων καὶ ἀπεγνωσμένων·","english":"For since they fell into reasoning, seeing the Babylonian stronger, that perhaps there was no benefit to them in the service of God, the prophet—or rather God through the prophet—showing that they endure these things because of sin, makes prophecy against the nations, and all the kings, the seventy-seven. And he calls Idumea, which is now called Batanaea, which the people around Reuben formerly held, and half the tribe of Manasseh; and proceeding he says: And these, like those treading the winepress, shall answer to all those sitting upon the earth. The word \"these\" is not well placed in the Greek text; for \"Dad\" ought to be placed there. And \"Dad\" is an adverb of those treading the winepress when they answer to those counting out. Just as, then, he says, saying this adverb they eagerly tread the grape, so the Babylonian shall trample you down, like a winepresser, all the nations.\n\nCHAPTER 26.\n\nThus said the Lord: Stand in the court of the house of the Lord. So that they might learn that neither did the sight put the prophet to shame; just as if someone, intending to condemn a great and wonderful man, should bring the man himself into the midst. What do you say? Did you not say beforehand, \"Just as the bad figs, so will I give them\"? How then do you give hope of change? Do not take it away. For what reason do you command? Is it not as though the prophet were doing this? God forbid; but so that he might make the word trustworthy, and more persuade them to pay attention; and generally, since the prophecy was necessary to be spoken. Perhaps they will hear. Often it happens as in the case of things unexpected and despaired of.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":181,"ref":"p181","source":"τοῦτο πείθει τὸν προφήτην, Ἴσως ἀκούσονται, ὁ πάντα προειδώς φησι, καὶ εἰς ἐλπίδα ἄγων αὐτούς. Ἴσως συμβαίνει. Τὸ ἴσως, ἐν τῇ Γραφῇ ἐπὶ βεβαιώσει λέγεται. Ἴσως γὰρ ἐντραπήσονται τὸν υἱόν μου, ἀντὶ τοῦ ὀφείλουσιν ἐντραπῆναι. Καὶ ἀποστραφῇ. Τοῦτο μάλιστα ἤθελεν ὁ προφήτης ἀκοῦσαι· Σὺ βούλει παρακινδυνεῦσα ἐπ' ἐλπίδι τοιαύτῃ· εἰπὲ οὖν, Οὕτως εἶπε Κύριος. Καὶ δώσω τὸν οἶκον. Ὃ μάλιστα αὐτοὺς ἐλύπει· μέγα γὰρ ἐφρόνουν ἐπὶ τῷ ναῷ. *Πλὴν χεὶρ Ἀχικὰμ υἱοῦ Σαφανῆς μετὰ Ἰερεμίου, τοῦ μὴ παραδοθῆναι εἰς χεῖρας τοῦ λαοῦ, τοῦ μὴ ἀνελεῖν αὐτόν. Τουτέστι, ἐμήνυσεν αὐτῷ τὰς ἐπιβουλὰς, ὥστε ἐκκλῖναι. Ταῦτα ἀκολούθως κεῖται τῇ προφητείᾳ, ἐν οἷς ἄρχεται τῆς βασιλείας Ἰωακεὶμ, ὡς ἀνωτέρω ἐπεσημηνάμεθα· ἔνθα προεφήτευσε τῆς πόλεως καὶ τοῦ ναοῦ τὴν ἅλωσιν, καθάπερ ἤδη πρότερον ἐπὶ τῆς Σελὼ ἐγένετο. Δῆλον οὖν ὅτι ἅπερ ἀνωτέρω εἶπε κατὰ τοῦ Ἰωακεὶμ, ὅτι ταφείῳ οὐ ταφήσεται, καὶ ὅσα τοιαῦτα κατὰ τοῦτον εἶπε τὸν τρόπον, ἡνίκα συλλαβόμενος αὐτὸν ἀνελεῖν ἠβούλοντο, ὡς κατὰ τῆς πόλεως εἰρηκότα κακά. Ἀλλ' ὁ συνθεὶς, τοῦ προφήτου τὰ ῥήματα τέθεικεν αὐτὰ ἀνωτέρω, δι' ἣν αἰτίαν ἔφαμεν, ὥστε δῆλον ὡς οὐ διατέτμηται τῆς προτέρας ἀκολουθίας ἐκεῖνα· κεῖται δὲ καθ' ὃν ἡρμηνεύσαμεν τρόπον. Καὶ νῦν βελτίους ποιήσατε ὁδούς. Ὅρα πῶς πῶς ἀντὶ ἀπολογουμένου, διδασκάλου λαβόντα τάξιν. Οὐ ζητεῖ ὅπως τὸν κίνδυνον διαφύγῃ, ἀλλ' ὅπως ἐκείνους ἐξαρπάσῃ τῶν δεινῶν. Καὶ ἀκούσατε. Εἰ γὰρ μὴ τιμωρία προὔκειτο, εἰ γὰρ μὴ δεινά τινα ἠπείλητο, τοῦ Θεοῦ ἡμῶν ἀκούειν οὐκ ἐχρῆν; Καὶ παύσεται. Τί τούτου λυσιτελέστερον τοῦ λόγου;","english":"This persuades the prophet: \"Perhaps they will hear,\" says the one who foreknows all things, and leading them into hope. \"Perhaps it will happen.\" The word \"perhaps\" is used in Scripture for certainty. For \"perhaps they will be ashamed of my son,\" instead of \"they ought to be ashamed.\" And \"they will turn away.\" This especially the prophet wished to hear: You wish to run a risk on such a hope; say therefore, \"Thus says the Lord.\" \"And I will give the house.\" This especially pained them, for they thought greatly of the temple. But the hand of Ahikam son of Shaphan was with Jeremiah, so that he should not be delivered into the hands of the people, so that they should not kill him. That is, he disclosed to him the plots, so that he might avoid them. These things are placed in sequence with the prophecy, in which he begins the reign of Jehoiakim, as we noted above, where he prophesied the capture of the city and the temple, just as had already happened before in the case of Shiloh. It is clear, therefore, that the things he said above against Jehoiakim, that \"he shall not be buried with a burial,\" and whatever such things he spoke in this manner against him, were when they wished to seize and kill him, as one who had spoken evils against the city. But the compiler has placed the words of the prophet themselves above, for the reason we stated, so that it is clear that those things have not been cut off from the preceding sequence; but they are placed in the manner we have interpreted. \"And now make your ways better.\" See how, instead of one defending himself, he has taken the rank of a teacher. He does not seek how he might escape the danger, but how he might snatch those men from the terrors. \"And hear.\" For if no punishment were set before them, if no dreadful things had been threatened, ought we not to hear our God? \"And it will cease.\" What is more profitable than this word?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":182,"ref":"p182","source":"Ἀλλ' ἀπιστεῖτε; μὴ γὰρ ἐγὼ ταῦτα ἀποφαίνομαι; Ὁ Θεός. Μὴ γὰρ ὁ Θεός; Ὑμεῖς καθ' ἑαυτῶν. Καὶ ἰδοὺ ἐγὼ, ἐν χερσὶν ὑμῶν. Τί οὖν; ἐὰν ἀποθάνω, οὐκ ἔσται ταῦτα; Περὶ τοῦ Στεφάνου ἔλεγον· Ὅτι λαλεῖ ῥήματα βλάσφημα κατὰ τοῦ τόπου τοῦ ἁγίου τούτου. Ἀλλ' ἢ γνόντες. Διατί; Οὐ γὰρ ἀπ' ἐμαυτοῦ, ἀλλὰ παρὰ τοῦ Θεοῦ λαλῶ. Καὶ εἶπον οἱ ἄρχοντες. Ὅρα, πῶς δεινοποιοῦσι τὸ πρᾶγμα· οὐ βούλονται τὰ ῥήματα εἰπεῖν, οὐκ ἀνεχόμενοι οὐδὲ μέχρι ψιλῆς γλώττης αὐτῶν ἐπιμνησθῆναι. Οὕτω καὶ ἐπὶ Στεφάνου, Ῥήματα βλάσφημα λαλεῖ. Οὐκ εἶπον, ποῖα τὰ βλάσφημα. Τῇ παραλείψει πολλάκις ἐπαίρομεν τὸ πρᾶγμα, ὡς ὅταν λέγωμεν· Οὐ θέλω εἰπεῖν ἅπερ εἶπεν. Καὶ μετ' ὀλίγα· Πῶς δὲ οὐκ ἤμελλον ἀξιόπιστοι κατήγοροι εἶναι; τὸ γὰρ αἰδέσιμον τῆς ἱερωσύνης, ἱκανὸν αὐτοὺς ποιῆσαι ἀξιοπίστους, οὓς ἔδει τοὺς ἄλλους καταστέλλειν, οὗτοι τὸν δῆμον ἐκκαίουσιν, οὗτοι τὴν ὀργὴν τοῦ πλήθους ἀναῤῥιπίζουσι, καὶ οὐδὲ ἀναμένουσι τὴν ψῆφον τῶν δικαζόντων. Καὶ εἶπον πάσῃ τῇ συναγωγῇ τοῦ λαοῦ. Χαλεπώτερον ἐκεῖνος εἶπεν, οὐχ ἁπλῶς ἐρημίαν, ἀλλὰ καὶ χαλεπὴν, μὴ ἀνῃρέθη; Ἀλλ' ἐφοβήθησαν τὸν Θεόν. Τοῦτο μόνον, καὶ πάντα ἔλυσε· τοῦτο καὶ νῦν ποιῆσαι ἐχρῆν, μὴ τὸν λέγοντα τὰ δεινὰ κατορύττειν, καὶ ἀναιρεῖν, ἀλλ' ὅπως ἀπαλλαγεῖεν αὐτῶν, σκοπεῖν. Ἡμεῖς ἐποιήσαμεν κακὰ μεγάλα ἐπὶ ψυχὰς ἡμῶν.","english":"But do you disbelieve? Is it not I who declare these things? It is God. Is it not God? You are doing this against yourselves. And behold, I am in your hands. What then? If I die, will these things not come to pass? They were saying about Stephen: \"That he speaks blasphemous words against this holy place.\" But either having known. Why? For I do not speak from myself, but from God. And the rulers said. See how they make the matter dreadful; they do not wish to say the words, not enduring even to mention them with the tip of their tongue. So also in the case of Stephen, \"He speaks blasphemous words.\" They did not say what the blasphemies were. By omission we often magnify the matter, as when we say: I do not wish to say what he said. And a little later: How were they not going to be credible accusers? For the reverence of the priesthood was sufficient to make them credible; those who ought to have restrained others, these very men inflame the people, these fan the anger of the crowd, and they do not even wait for the verdict of the judges. And they said to the whole assembly of the people. Did he not say something more grievous—not simply a desolation, but a grievous one—and yet was not put to death? But they feared God. This alone, and it dissolved everything; this is what ought to have been done now also—not to bury and destroy the one who speaks dreadful things, but to consider how they might be rid of them. We have committed great evils against our own souls.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":183,"ref":"p183","source":"Ὥστε μεταβάλλεσθαι χρή· ὥστε οὐχ ἁπλῶς κατηγόρησεν. Οὐ γὰρ ἔχοι τις ἂν εἰπεῖν, ὅτι τότε μὲν ὁ προφήτης ἔλεγεν εἰκότως, νῦν δὲ οὐχί. Καὶ γὰρ ἡμεῖς μεγάλων ἐσμὲν ὑπεύθυνοι κακῶν. Μετεβάλλοντο οὖν ἐκεῖνοι, καὶ μετεβάλλετο ὁ Θεός. Ἀλλ' ἡμεῖς ἐπὶ τὴν κακίαν ἐπανήλθομεν.\n\nΚΕΦΑΛ. ΚΖʹ.\n\n*Οὕτως εἶπε Κύριος πρός με· Ποίησον σεαυτῷ δεσμοὺς, καὶ κλοιοὺς, καὶ περίθου περὶ τὸν τράχηλόν σου, καὶ ἀποστελεῖς αὐτοὺς πρὸς τὸν βασιλέα Ἰδουμαίας, καὶ πρὸς τὸν βασιλέα Μωὰβ, καὶ πρὸς βασιλέα υἱὸν Ἀμμὼν, καὶ πρὸς βασιλέα Τύρου, καὶ πρὸς βασιλέα Σιδῶνος, ἐν χερσὶν ἀγγέλων αὐτῶν τῶν ἐρχομένων εἰς ἀπάντησιν αὐτῶν ἐν Ἱερουσαλὴμ πρὸς Σεδεκίαν βασιλέα Ἰούδα, καὶ τὰ ἑξῆς. Ζητήσειεν ἄν τις, ὅπως ἐν τοσαύτῃ ταλαιπωρίᾳ Ἰουδαίοις ἐξεταζομένοις, οἱ τῶν ὁμόρων ἀγγέλους ἀπέστελλον πρὸς Σεδεκίαν. Ἔστιν οὖν ἡ αἰτία αὕτη· Ἀπὸ τῶν χρόνων Ἐζεκίου, ἐπειδὴ εὐσεβὴς ἦν ἐκεῖνος καὶ ἐπίδοξος ἀνὴρ, ὑπόσπονδοι γεγόνασιν οὐ ἴσ. οἱ περίοικοι, μεγίστην τὴν περὶ αὐτοῦ ἐσχηκότες δόξαν, καὶ πάντων τῶν Ἰσραηλιτῶν, διὰ τὸ γεγενημένον σημεῖον. Βουλόμενος τοίνυν παιδεῦσαι πάντας, ὡς Δεσπότης ἐστὶν τῶν ἁπάντων Θεὸς, ὅπως ἂν μὴ νομίζοιεν ἀσθενείᾳ τοῦ προνοοῦντος αἰχμάλωτον γενέσθαι τὸν λαὸν, καὶ τὸν ἴσ. ναὸν ἃ καταστρέφεσθαι, κελεύει τῷ προφήτῃ εἰς ἀπάντησιν αὐτῶν ἐλθεῖν, καὶ μηνῦσαι τὴν ἰσχὺν τοῦ Ναβουχοδονόσορ, παραινῶν αὐτοῖς, μὴ πείθεσθαι τοῖς μα ταίοις καὶ τοῖς ψευδοπροφήταις· ὡς ἂν ἐξ αὐτῶν τῶν πραγμάτων γνοῖεν τοῦ Θεοῦ τὴν ἰσχὺν, καὶ ὡς δι' ἁμαρτίας ὁ λαὸς, οὐχ ὑπὸ τῆς ἀσθενείας, τοῦ προνοοῦντος αἰχμάλωτος γέγονε·","english":"So they had to change; therefore he did not accuse them without qualification. For no one could say that the prophet spoke reasonably then, but not now. For we too are liable for great evils. So they changed, and God changed. But we have returned to wickedness.\n\nCHAPTER 27.\n\nThus says the Lord to me: Make for yourself bonds and yokes, and put them around your neck, and send them to the king of Idumea, and to the king of Moab, and to the king of the sons of Ammon, and to the king of Tyre, and to the king of Sidon, in the hands of their messengers who come to meet them in Jerusalem, to Zedekiah king of Judah, and so on. One might ask how, while the Jews were being tested in such great misery, the messengers of the neighboring peoples were sent to Zedekiah. The reason, then, is this: from the times of Hezekiah, since he was a pious and renowned man, the surrounding peoples had become tributary, having formed the highest opinion of him and of all the Israelites, because of the sign that had occurred. Wishing therefore to teach all that God is Master of all things, so that they might not think that the people had been taken captive through weakness of the one who provides, and that the temple had been destroyed, he commands the prophet to go to meet them and to disclose the strength of Nebuchadnezzar, urging them not to be persuaded by vain men and false prophets, so that from the events themselves they might know the strength of God, and that it was through sin, not through weakness of the one who provides, that the people had been taken captive.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":184,"ref":"p184","source":"δεσμὸν δὲ τὸν ζυγὸν, κλοιὸν δὲ λέγει τὰ περισφιγγόμενα περὶ τὸν ζυγὸν ξύλα, ἃ συνέχει τῶν βοῶν τὸν αὐχένα. Ὅρα, πότε ἤκουσε, καὶ πότε ἐποίησεν. Ἐντεῦθεν δῆλον, ὅτι οὐ πάσας τὰς προφητείας κατὰ καιρὸν ἤκουον. Τίνος ἕνεκεν; ἵνα μηδὲ τοῦ σημείου γένηται χρεία, ἵνα μαθόντες οἱ ἄνθρωποι, ὅτι τόδε ἐκελεύσθη τὸ σημεῖον ποιῆσαι, σωφρονισθῶσιν. Ὁρᾷς πῶς πάντων προνοεῖ ὁ Θεός. Οὕτως εἶπε. Καὶ νῦν ἐγώ εἰμι, οὐ μεταβέβλημαι, ἐπὶ τῆς αὐτῆς δυνάμεώς εἰμι. Ὅρα, πῶς δικαιολογεῖται. Εἰ ἐγὼ ἐποίησα, καὶ δοῦναι κύριος ἂν εἴην. Ἀλλ' οὐ πιστεύεις ὅτι ἐγὼ ἐποίησα, πιστεύσεις διὰ τῶν μετὰ ταῦτα. Ἔδοξέ μοι δοῦναι αὐτὴν τῷ Ναβουχοδονόσορ. Ὅρα, πῶς αὐτῶν καὶ τὸν τύφον καταστέλλει. Μὴ γὰρ οἰκείᾳ παραγίνεται δυνάμει, καὶ τῶν πόλεων περιγίνεται; Αὐτὸς ἄνωθεν ταῦτα τυπῶ. Ὅρα, πῶς αὐτοὺς παιδεύει θεογνωσίαν, ἵνα ἐκ τούτων καὶ τὰ πρότερα μάθωσιν. Καὶ τὰ θηρία. Μὴ γίνεσθε τούτων ἀνοητότεροι μηδὲ ἀχάριστοι· τὰ ἄλογα ὑπήκουσαν, ὑμεῖς δὲ ἀνθίστασθε; μὴ γὰρ ὑμᾶς δίδωμι μόνους; καὶ τὴν πόλιν τὴν ἐμήν. Ὁρᾷς κοινὰ τὰ τῆς προνοίας αὐτοῖς; Πάντας γὰρ ἀνθρώπους αὐτὸς ἐποίησεν· οὐκοῦν πάντων ἴσως προνοεῖ· οὐ γάρ ἐστι προσωποληψία παρ' αὐτῷ. Καὶ τὸ ἔθνος. Ὅρα πῶς πόση περ παῤῥησία, πῶς ἐλεεινῶς τὴν δουλείαν ἐνέφηνε, τῷ σφόδρα θαῤῥεῖν τοῖς λεγομένοις, οὐκ ἐπεσκιασμένως· Ὅσοι μὴ ἐμβάλωσι τὸν τράχηλον, καθάπερ περὶ ἀλόγων τινῶν, οὕτω διαλέγεται. Καὶ ὑμεῖς μὴ ἀκούετε τῶν ψευδοπροφητῶν. Ὁρᾷς δικαστήριον καθήμενον, καὶ βάσανον γινομένην μαντείας καὶ προφητείας; Ταῦτα ἐκεῖνοι λέγουσιν, ἐγὼ δὲ τἀναντία·","english":"He calls the yoke a bond, and the collar the pieces of wood fastened around the yoke, which hold together the neck of the oxen. See when he heard, and when he acted. From this it is clear that they did not hear all the prophecies at the proper time. For what reason? So that there might not even be need of the sign, so that men, having learned that this sign was commanded to be performed, might be brought to their senses. You see how God provides for all things. Thus he said: And now I am he, I have not changed, I am of the same power. See how he defends himself. If I did it, I would also be the one to give it. But you do not believe that I did it; you will believe through what comes after. It seemed good to me to give it to Nebuchadnezzar. See how he also puts down their arrogance. For does he come by his own power and prevail over the cities? I from above fashion these things. See how he teaches them the knowledge of God, so that from these things they may also learn the former things. And the beasts. Do not become more senseless than these, nor ungrateful; the irrational creatures obeyed, and do you resist? For do I give you alone? And my city. You see that the things of providence are common to them? For he himself made all men; therefore he provides for all equally; for there is no partiality with him. And the nation. See how great is his boldness, how pitifully he set forth the slavery, by his great confidence in what is said, not in a veiled way: As many as do not put their neck in, he speaks to them as one might about irrational beasts. And do not you listen to the false prophets. You see a tribunal seated, and the testing of divination and prophecy taking place? Those men say these things, but I say the opposite.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":185,"ref":"p185","source":"ἴδωμεν τίνι μαρτυρεῖ τὸ τέλος. Καὶ τὸ ἔθνος ὃ ἐὰν εἰσαγάγῃ. Μὴ καὶ τοῦτο ἔχει τι; μὴ καὶ τοῦτο στοχασμός; τὸ τοὺς μὲν ἀναιρεῖσθαι, τοὺς δὲ ἀφίεσθαι; διὸ καὶ λιμὸς αὐτοὺς καταλήψεται. Πρὸς Σεδεκίαν. Μὴ νομίσητε, ὅτι ὡς ἐχθρὸς λέγω καὶ πολέμιος· καὶ τοῖς παρ' ἡμῖν ταῦτα προφητεύω. Εἶτα ὅρα, τί γίνεται· ἀντιλέγει ὁ ψευδοπροφήτης. Τοῦτο δὲ ἐποίησεν ὁ διάβολος, ὥστε ἐμποδίσαι τῇ\n\nπροῤῥήσει. Εἰ προφῆταί εἰσι, καὶ ἔστι λόγος Κυρίου ἐν αὐτοῖς, ἀπαντησάτωσαν δὴ τῷ Κυρίῳ τῶν δυνάμεων πρὸς τὸ μὴ πορευθῆναι τὰ σκεύη τὰ ὑπολελειμμένα ἐν οἴκῳ Κυρίου, καὶ ἐν οἰκίᾳ βασιλέως Ἰούδα, καὶ ἐν Ἱερουσαλὴμ εἰς Βαβυλῶνα. Ἐπειδὴ οἱ ψευδοπροφῆται ἔφασκον μηδὲν μὲν πάσχειν τοὺς παρόντας, τὸ δὲ ἐναντίον, καὶ τοὺς ἀποικισθέντας ἐπανιέναι, λέγει ὁ προφήτης. Εἰ ἀληθῶς εἰσιν οὗτοι προφῆται, καὶ ἀπέστειλεν αὐτοὺς ὁ Θεὸς, ἀπαντησάτωσαν δὴ τῷ Κυρίῳ, τουτέστιν, εὐξάσθωσαν πρὸς τὸν Θεὸν, ὥστε τὰ ὄντα μὴ ἀπαχθῆναι, ὅπερ εὔκολον μᾶλλόν ἐστιν, ἢ τοὺς ἀποικισθέντας ἐπανελθεῖν, ἵνα ἀπὸ τούτων γνῶμεν, ὡς κἀκεῖνο ἔσται. Τί ἐστιν· Ἀπαντησάτωσάν μοι τῷ Θεῷ, ὥστε μὴ ἀπαχθῆναι τὰ σκεύη; Τουτέστι κωλῦσαι τὸν Θεὸν, πεῖσαι αὐτὸν, δεικνὺς καὶ ἐκεῖ τὸ τῶν εὐχομένων ἐρχομένων εἰς ἀπάντησιν, μήποτε εἰς πόλεμον ἴσ. μήτε οὐ εἰς πόλ. ἢ εἰς τὸ κωλῦσαι τοὺς Ἰουδαίους ἐπελθεῖν αὐτοῖς. Οὐ λέγω, φησὶν, ὅτι Πεισάτωσαν ἀναγαγεῖν τὰ σκεύη, τὰ ληφθέντα· δυνηθήτωσαν τὰ σκεύη τὰ ὑπόλοιπα κωλῦσαι.","english":"Let us see to whom the end bears witness. And the nation which they shall bring in. Does this too have something? Is this too a conjecture? That some are destroyed, while others are let go? Therefore famine also will overtake them. To Zedekiah. Do not think that I speak as an enemy and adversary; I prophesy these things also to those among us. Then observe what happens: the false prophet contradicts. But the devil did this, so as to hinder the\n\nprediction. If they are prophets, and the word of the Lord is in them, let them indeed meet with the Lord of hosts, so that the vessels left in the house of the Lord, and in the house of the king of Judah, and in Jerusalem, may not go to Babylon. Since the false prophets kept saying that those present were suffering nothing, but the opposite, that even those deported would return, the prophet says: If these are truly prophets, and God has sent them, let them indeed meet with the Lord, that is, let them pray to God, so that the things that exist may not be carried away—which is easier than that those deported should return—so that from these we may know that that also will happen. What is this: Let them meet with me, with God, so that the vessels may not be carried away? That is, to hinder God, to persuade him, showing there also the matter of those praying coming to a meeting, lest perhaps it be for war. nor yet for war. or for hindering the Jews from coming against them. I do not say, he says, that Let them persuade to bring back the vessels that were taken; let them be able to hinder the remaining vessels.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":186,"ref":"p186","source":"ΚΕΦΑΛ. ΚΗʹ.\n\nΚαὶ εἶπεν Ἱερεμίας. Ἀνανίου τοῦ ψευδοπροφήτου εἰρηκότος, ὡς μετὰ δύο ἔτη ὑποστρέφουσι τὰ ἅγια σκεύη ἐκ τῆς Βαβυλῶνος, εἶπεν ὁ Ἱερεμίας, ὅτι τὸ πέρας δείξει τῶν λόγων τὴν ἀλήθειαν. Ἀληθῶς, κ. τ. λ. Ἵνα μὴ νομίσητε, ὅτι ἐγὼ ὑμῖν πολεμῶ· βούλομαι ἐγὼ καὶ εὔχομαι τοῦτο εἶναι, καὶ ἐμαυτὸν ψεύδεσθαι. Πλὴν ἀκούσατε. Εἶτα ἵνα μὴ ῥᾳθυμοτέρους ποιήσῃ, ὅρα πῶς αὐτοὺς φοβεῖ, μονονουχὶ λέγων, ὅτι οὐδὲν ἔσται τοιοῦτον, καὶ δεικνὺς, ὅτι πάντες οἱ προφῆται οἱ τὰ λυπηρὰ λέγοντες, οὗτοι μάλιστα ἦσαν ἀληθεῖς. *Καὶ ἔλαβεν Ἀνανίας ὁ ψευδοπροφήτης ἔναντι παντὸς τοῦ λαοῦ τοὺς κλοιοὺς ἀπὸ τοῦ τραχήλου Ἱερεμίου τοῦ προφήτου, καὶ συνέτριψεν αὐτοὺς, καὶ τὰ ἑξῆς. Ὁ Ἱερεμίας τὸν ζυγὸν ἐπὶ τοῦ τραχήλου φέρων κατὰ τὸ τοῦ Θεοῦ πρόσταγμα, προφητεύσας κατὰ τῶν ἐθνῶν προεφήτευσε καὶ κατὰ τῆς Ἱερουσαλήμ. Ἦν δὲ τέταρτον ἔτος τοῦ Σεδεκίου, ὡς αὐτὸς ὁ προφήτης λέγει. Ἐν τοίνυν τῷ πέμπτῳ μηνὶ τούτου τοῦ ἔτους Ἀνανίας ὁ ψευδοπροφήτης ἐλθὼν ἐμήνυεν ἄοδον ἴσ. ἄνοδον τῶν αἰχμαλωτισθέντων, καὶ τοῦ Ναβουχοδονόσορ ἀπώλειαν, καὶ, ὡς δὴ κατὰ πρόσταγμα Θεοῦ ποιῶν, συνέτριψε τὸν ζυγόν. Εἶτα κατ' αὐτοῦ ἀποκάλυψις τοῦ Ἱερεμίου, καὶ ἀποκάλυψις τῆς ἀληθείας τῶν λόγων· φησὶ γὰρ πρὸς αὐτόν. Ὅρα παρ' ἡμῖν τὰ ἁμαρτήματα, τοὺς ἐλέγχους. Τί οὖν ὁ Ἱερεμίας; Οὐδὲν πλέον ἐποίησεν, ἀρκοῦντα τὸν ἔλεγχον ἐπιδειξάμενος. *Τούτῳ τῷ ἐνιαυτῷ σὺ ἀποθανῇ ὅτε ἐκδίκησιν ἐποίησας αὐτῷ, λαλήσας πρὸς τὸν Κύριον. Τουτέστιν ἐναντίαν τῇ βουλῇ τοῦ Θεοῦ, καὶ ἐπάγει·","english":"CHAPTER 28.\n\nAnd Jeremiah said. When Hananiah the false prophet had said that after two years the holy vessels would return from Babylon, Jeremiah said that the end would show the truth of the words. Truly, etc. So that you may not think that I am warring against you: I myself wish and pray that this may be so, and that I myself be proved false. But hear. Then, so that he might not make them more careless, see how he frightens them, almost saying that no such thing will happen, and showing that all the prophets who spoke of grievous things—these especially were true. And Hananiah the false prophet took the yokes from the neck of Jeremiah the prophet in the presence of all the people, and broke them, and so on. Jeremiah, bearing the yoke on his neck according to God's command, having prophesied against the nations, also prophesied against Jerusalem. It was the fourth year of Zedekiah, as the prophet himself says. In the fifth month, then, of this year, Hananiah the false prophet came and announced the return of the captives and the destruction of Nebuchadnezzar, and, as if acting according to God's command, broke the yoke. Then came the revelation of Jeremiah against him, and the revelation of the truth of the words; for he says to him: See among us the sins, the reproofs. What then did Jeremiah do? He did nothing more, having shown the reproof to be sufficient. In this year you shall die, because you have wrought vengeance for him, having spoken against the Lord. That is, contrary to the counsel of God, and he adds:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":187,"ref":"p187","source":"Καὶ ἀπέθανεν Ἀνανίας ὁ ψευδοπροφήτης ἐν τῷ ἐνιαυτῷ ἐκείνῳ ἐν τῷ μηνὶ ἑβδόμῳ μετὰ δύο μῆνας τῶν λόγων τοῦ προφήτου. Τούτων δὲ γενομένων γράφει ὁ Ἱερεμίας κατὰ πρόσταγμα Θεοῦ πρὸς τοὺς ἐν τῇ ἀποικίᾳ μὴ ἀπατᾶσθαι τοῖς λέγουσιν αὐτοῖς, ἐπανιέναι· εἰδέναι δὲ ὡς καὶ οἱ ἐν τῇ γῇ αὖθις ἀποικισθήσονται.\n\nΚΕΦΑΛ. ΚΘʹ.\n\nΚαὶ οὗτοι οἱ λόγοι. Τίνος οὖν ἕνεκεν, εἰπὲ, πέμπει καὶ πρὸς τοὺς ἐν Βαβυλῶνι; Μὴ γὰρ οὐκ εἶχον ἐκεῖ τὸν Ἰεζεκιήλ; Τί βούλεται καὶ αὕτη ἡ ἐπιστολή; ἐκ περιουσίας γίνεται. Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς καὶ αἰδεσιμώτερον νομίζειν καὶ τὸν ἀπὸ τοῦ ναοῦ, καὶ τὸν ἀπὸ τῶν ἁγίων λέγοντα, σημαίνει τοῦτο. Ἄλλ' ὅρα διεστραμμένην κακίαν.\n\nΚἀκείνους ἐκεῖ διέφθειρον οἱ ψευδοπροφῆται. *Ἰδοὺ ἐγὼ δώσω ὑμᾶς εἰς χεῖρας Ναβουχοδονόσορ βασιλέως Βαβυλῶνος, καὶ τὰ ἑξῆς. Οὗτοι ψευδοπροφῆται ἦσαν, καὶ τοῦ Ἱερεμίου μετὰ τὸν θάνατον τοῦ Ἀνανία γράψαντος ἐπιστολὴν ἔχουσαν τὴν δύναμιν, ἣν προεῖπεν πρὸς τοὺς ἐν τῇ ἀποικίᾳ, τὰ ἐναντία προεφήτευον. Λέγει τοίνυν κατ' αὐτῶν ὁ Θεὸς διὰ τοῦ προφήτου, καί φησι· Ἐπὶ Ἀχιὰβ καὶ ἐπὶ Σεδεκίαν. Ὁ γὰρ ἀκούων, τίς ὁ Ἀχιὰβ καὶ τίς εἴη ὁ δύσμορος οὗτος ὁ ἀποτηγανισθεὶς, ἐμάνθανε καὶ τὴν προφητείαν, καὶ τὰ ἁμαρτήματα αὐτῶν τὰ κεκρυμμένα. *Δι' ἣν ἐποίησαν ἀνομίαν ἐν Ἰσραὴλ, καὶ ἐμοιχῶντο τὰς γυναῖκας τῶν πολιτῶν. Ἀκούσας γὰρ ὁ Βαβυλώνιος ταῦτα λέγειν αὐτοὺς, ἀποστείλας παρέστησεν εἰς τὴν Βαβυλῶνα, καὶ τηγανίσας ἀπέκτεινε. Τὸ δὲ, ἐμοιχῶντο τὰς γυναῖκας τῶν πολιτῶν, ὁ Ἑβραῖος. τῶν ἑταίρων αὐτοῦ, ἔχει. Καὶ ἐγώ εἰμι ὁ γνώστης, καὶ μάρτυς, φησὶ Κύριος.","english":"And Hananiah the false prophet died in that year, in the seventh month, two months after the words of the prophet. When these things had happened, Jeremiah writes by the command of God to those in the captivity, that they not be deceived by those who tell them to return, but that they know that those in the land will again be carried away into captivity.\n\nCHAPTER 29.\n\nAnd these are the words. For what reason, tell me, does he also send to those in Babylon? For did they not have Ezekiel there? What is the purpose of this letter too? It comes from abundance. For since it was likely that they would regard both the one from the temple and the one from the holy things as more worthy of respect, he indicates this. But see the twisted wickedness.\n\nThe false prophets were corrupting them there too. Behold, I will give you into the hands of Nebuchadnezzar king of Babylon, and the rest. These were false prophets, and when Jeremiah after the death of Hananiah had written a letter containing the power which he had foretold to those in the captivity, they prophesied the opposite. Therefore God speaks against them through the prophet, and says: Against Ahab and against Zedekiah. For the one who heard who Ahab was and who this wretched man was who was fried in a pan, learned both the prophecy and their hidden sins. Because of the lawlessness which they committed in Israel, and they committed adultery with the wives of the citizens. For when the Babylonian heard them saying these things, he sent and brought them to Babylon, and frying them in a pan, killed them. But the phrase, they committed adultery with the wives of the citizens, the Hebrew has as of his companions. And I am the knower, and witness, says the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":188,"ref":"p188","source":"Τουτέστιν, ἃ κρυφῆ πράττετε λανθάνοντες τοὺς πολλοὺς, ταῦτα ὁρῶ ἐγὼ καὶ εἰσπράττομαι ὑμᾶς τὴν δίκην. Καὶ πρὸς Σαμέαν. Λέγει δὲ καὶ τὰ συμβησόμενα εἰς τὰς γυναῖκας αὐτῶν. Κύριος ἔδωκέ σε ἱερέα. Τί οὖν, καὶ τούτῳ τῷ Σαμέᾳ πέμπει προφήτην; Ἰδοὺ τρεῖς προφητεῖαι· μία, ὅτι ἑβδομήκοντα ἔτη ποιοῦσιν· ἑτέρα, ὅτι ἀνελεύσονται· ἑτέρα, ὅτι οἱ περὶ Ἀχιὰβ ἀποθανοῦνται, καὶ ἀρὰ ἔσονται. *Διότι ἀπέστειλε πρὸς ὑμᾶς εἰς Βαβυλῶνα λέγων· Μακράν ἐστιν, οἰκοδομήσατε τὰς οἰκίας, καὶ τὰ ἑξῆς. Σαμέας οὗτος ἄποικος ἦν μετὰ τῶν ἀπαχθέντων· ἡδόμενος τοίνυν τῇ ἐπανόδῳ ἐτέρπετο τοῖς ταῦτα λέγουσι. Τοῦ τοίνυν προφήτου τὴν ἐπιστολὴν γράψαντος ἐκείνην, καὶ παραινοῦντος τῷ λαῷ στέργειν τὴν ἐν Βαβυλῶνι οἴκησιν, ἀγανακτήσας πρὸς τὸν Σοφονίαν, τότε ἱερέα τυγχάνοντα, πρῶτον γράφει ταῦτα, ἃ νῦν ἐκ τῆς προφητείας παρεθέμην, ἐπιτιμῶν τῷ Σοφονίᾳ, ὅτι μὴ δίκην εἰσεπράξατο τὸν Ἱερεμίαν ἐπιστείλαντα ταῦτα· τὸ δὲ, εἰς τὸ ἀπόκλεισμα Σινὼχ, τουτέστιν, εἰς τὸ ἀπόκλεισμα τῆς φυλακῆς. Τὸ γὰρ Σινὼχ, ἐγκλειστήριον ἑρμηνεύ εται· ὁ γὰρ Ἑβραῖος φυλακὴν οὐ δύναται σαφῶς εἰπεῖν, ἀντὶ δὲ δεσμωτηρίου, τῇ τοῦ ἐγκλειστηρίου χρῆται φωνῇ. Ἰδοὺ ἐγὼ ἐπισκέψομαι. Τί τούτου γένοιτ' ἂν τερατωδέστερον; Σαμέας ἦν ὁ μὴ μέλλων ὁρᾷν τὰ ἀγαθὰ Ἱερουσαλὴμ τὰ προλαβόντα, κἀκείνοις πίστιν ἔδωκεν, ὅτι οὐκ αὐτόματα συνέβη· ἐπειδὴ γὰρ οἱ περὶ Ἰεχονίαν ἑκοντὶ παρέδωκαν ἑαυτοῖς, ἵνα μὴ νομίσωσιν ἔλαττον ἐσχηκέναι ὑπακούσαντες τῷ Θεῷ· Ὄψεσθε, φησὶν, ἃ τούτους διαδέξεται.","english":"That is, the things you do in secret, escaping the notice of the many, these I see and I exact from you the penalty. And to Shemaiah. He also tells of what will befall their wives. The Lord has made you a priest. What then—does he send a prophet to this Shemaiah as well? Behold, three prophecies: one, that they will spend seventy years; another, that they will be taken up; another, that those around Ahab will die and become a curse. Because he sent to you in Babylon, saying, \"It is far off; build houses,\" and so on. This Shemaiah was a settler with those who had been carried away; therefore, delighting in the return, he took pleasure in those who said these things. So when the prophet had written that letter and was urging the people to be content with their dwelling in Babylon, he, indignant against Zephaniah, who was priest at that time, first writes these things which I have now cited from the prophecy, reproaching Zephaniah because he had not exacted punishment from Jeremiah for sending these things; and the phrase \"into the enclosure of Sinōch,\" that is, into the enclosure of the prison. For Sinōch means \"place of confinement\"; for the Hebrew cannot clearly say \"prison,\" but instead of \"dungeon\" he uses the word \"place of confinement.\" Behold, I will visit. What could be more monstrous than this? Shemaiah was the one who was not going to see the good things of Jerusalem that had come before, and he gave them assurance that these things did not happen of themselves; for since those around Jeconiah had willingly surrendered themselves, so that they might not think they had received less by obeying God: \"You shall see,\" he says, \"what will succeed these.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":189,"ref":"p189","source":"ΚΕΦΑΛ. Λʹ.\n\nΟὕτως εἶπε Κύριος. Οὕτω θαῤῥῶ, φησὶ, τῇ προῤῥήσει, ὅτι καὶ ἔγγραφον αὐτὴν εἶναι βούλομαι, ὃ μάλιστα ἐπιδείξεται τὸ τέλος. Φωνὴν φόβου ἀκούσεσθε. Διαλύει τὴν ἰσχὺν πᾶσαν ὁ φόβος· πολλὴ ἡ φιλανθρωπία τοῦ Θεοῦ, οὐχ ὅτι δεινὰ ἐπάγει μόνον, ἀλλὰ καὶ πρὸ τῶν δεινῶν τὸν φόβον· πρὸς τὴν τῶν γυναικῶν ἀσθένειαν μεταστήσονται. Ἐστράφησαν. Καὶ γὰρ τοῦτο ὁ φόβος ποιεῖ· οὐ σωφρονίζει οἴκοθεν, ἀλλὰ παρὰ τῶν πλησίον. Ὅτι μεγάλη ἡ ἡμέρα. Μεγάλη κατὰ τὴν τῶν δεινῶν ὑπερβολὴν, οὐκ ἔστι τοιαύτη. Ὑπερβολικῶς εἴρηται, καὶ χρόνος στενός ἐστιν· οὐκ ἔστι προφητεία τὸ πρᾶγμα, ἀλλὰ πεῖρα. Συντρίψω τὸν ζυγόν. Ἀλλ' ὅμως ἐκ τῶν ἀφύκτων δεινῶν ἀνοίσουσιν. Καὶ οὐκ ἐργῶνται. Πῶς τῷ Θεῷ ἐργῶνται; Ἐπειδὴ τὰς ἀπαρχὰς ἀνέφερον· οὕτω δὴ καὶ ἐφ' ἡμῶν γίνεται· ὅταν μὴ τῷ Θεῷ ἐργαζώμεθα, μηδὲ τὸν ἀπὸ τῆς σαρκὸς καρπὸν αὐτῷ προσενέγκωμεν, ἀλλὰ τοῖς πάθεσι τῆς ψυχῆς, καθάπερ τοῖς εἰδώλοις ἐκεῖνοι, ἑτέρα τιμωρία μένει. Καὶ τὸν Δαβίδ. Τί τούτου ἁγιώτερον γένοιτ' ἂν, ὅταν οἱ διαπρέψαντες, καὶ πρὸς τὸν Θεὸν παῤῥησίαν ἐσχηκότες οἱ περὶ Ζοροβάβελ, τοῦτον δὴ μέγαν παρὰ τοῦ","english":"CHAPTER 30\n\nThus says the Lord. I am so confident, he says, in the prophecy that I wish it to be written down as well, which the outcome especially will demonstrate. You shall hear a sound of fear. Fear dissolves all strength. Great is the philanthropy of God, not only that he brings terrible things, but that even before the terrible things he brings fear; they will turn to the weakness of women. They have turned back. For fear also does this: it does not make one prudent from within, but from those nearby. For great is the day. Great in respect of the excess of terrors—there is no such day. It is said hyperbolically, and the time is short; the matter is not prophecy but experience. I will break the yoke. But nevertheless they will endure it because of the inescapable terrors. And they do not work. How do they work for God? Because they used to bring the firstfruits; so indeed it happens also among us: when we do not work for God, nor offer to him the fruit of the flesh, but [give ourselves] to the passions of the soul, just as those did to idols, another punishment remains. And David. What could be holier than this, when those who were distinguished and had boldness toward God—those around Zerubbabel—this man, great before the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":190,"ref":"p190","source":"Θεοῦ δέξωνται τὸν κόσμον, τὸ τῇ προσηγορίᾳ τοῦ Δαβὶδ ὀνομάζεσθαι; Ἀνέστησα σύντριμμα Ὥσπερ ἂν εἴ τις δεσπότης δημίῳ τινὰ ἡμαρτηκότα παραδοὺς τῶν οἰκείων, ἐκείνου πέρα τοῦ μέτρου μαστίξαντος τὸν παραδεδομένον, καὶ παρὰ τὸ τῷ δεσπότῃ δοκοῦν, ἔλθων οὗτος ὁ παραδοὺς, σχεδὸν καὶ ἀπολογεῖται πρὸς τὸν μεμαστιγωμένον, δεικνὺς ὅτι οὐ κατὰ τὴν αὐτοῦ γέγονε τοῦτο ἐπιτροπὴν, καὶ καταμανθάνων αὐτοῦ τὰ τραύματα ἀκριβῶς, καὶ ἐπαγγελλόμενος μυρίαν ἐκείνῳ τιμωρίαν. Οὕτω καὶ ὁ Θεὸς ποιεῖ. Βίαιον τὸ σύντριμμα. Ὁρᾷς αὐτὸν ἀπολογούμενον, ὅτι χαλεπὸν τὸ τραῦμα ἔλαβε; Τοῦτο γάρ ἐστι βίαιον, οὐχ ὅσον ἔδει, ἀλλὰ πολλῷ πλέον. Οὐκ ἔστι κρίνων. Τουτέστιν, οὐδεὶς ἐξεδίκησεν, οὐδεὶς ἐβοήθησεν. Ἀφόρητον τὸ κακόν τι παθεῖν· τὸ δὲ μετὰ τὸ παθεῖν μηδὲ τὸν παρακαλοῦντα ἔχειν, ἀφορητότερον. Εἰς ἀλγηρὸν ἰατρεύθης. Ἐπειδὴ γὰρ καθάπερ ἰατρείαν τινὰ τὴν αἰχμαλωσίαν προσῆγεν αὐτοῖς, λέγει, Πολλὴν ἡ θεραπεία ὀδύνην ἐναφῆκεν· ὥσπερ ἐπί τινος ἀμαθοῦς ἰατροῦ, οὐκ εἰδότος τέμνειν καλῶς. Διὰ τοῦτο πάντες οἱ ἔσθοντές σε. Αἰσχύνας ἀπ' ἀλλήλων ἕξουσι, τοῖς οἰκείοις ἕκαστος τὸν πλησίον θρέψει σώμασι· πείσονται ταῦτα ἅπερ ἐποίησαν. Ὅτι ἀνάξω. Εἰ γὰρ καὶ ἀνίατον τὸ τραῦμα, ἀλλ' οὐκ ἐμοί. Ὅτι ἐσπαρμένη ἐκλήθης. Οἱ λοιποί φασιν, ἐζωσμένη, ἐπειδὴ δίκην ἔδωκας. Μέγα ἀγαθὸν, μὴ διὰ τιμωρίας καὶ κολάσεις σώζεσθαι παρὰ τοῦ Θεοῦ καὶ τοὺς πονηροὺς καὶ ἀπεγνωσμένους, ἀλλὰ δι' ἀρετὴν καὶ μετάνοιαν. Καὶ ἐξελεύσονται, ἀπ' αὐτῶν ᾄδοντες. Τί οὖν πρὸς ἐκείνους τοὺς μέλλοντας ἀναιρεῖσθαι;","english":"Will they receive the world of God, to be called by the name of David? I have raised up a crushing. As if some master, having handed over to an executioner one of his own household who had sinned, and that executioner having scourged the one handed over beyond measure and contrary to the master's intent, this one who handed him over comes and almost apologizes to the one who was scourged, showing that this did not happen according to his own commission, and examining his wounds carefully, and promising him countless vengeance. So God also does. The crushing is violent. Do you see him apologizing, that the wound he received was severe? For this is what \"violent\" means—not as much as was necessary, but much more. There is no one judging. That is, no one avenged, no one helped. To suffer some evil is unbearable; but after suffering, not even to have one who consoles is more unbearable. You were healed unto pain. For since he was bringing the captivity upon them like some medical treatment, he says, The treatment inflicted great pain; as in the case of an unskilled physician, who does not know how to cut well. Therefore all who devour you. They will have shame from one another; each will feed his neighbor with his own bodies; they will suffer these very things which they did. For I will bring back. For even if the wound is incurable, yet it is not so for me. For you were called scattered. Others say, girded, since you paid the penalty. It is a great good, not to be saved through punishment and chastisements by God—even the wicked and the despaired—but through virtue and repentance. And they shall come out, singing from them. What then concerning those who are about to be destroyed?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":191,"ref":"p191","source":"Οὐ γὰρ δὴ μόνον αὐτοὺς οὐκ εὔφρανε ταῦτα, ἀλλὰ καὶ ἐλύπει πλέον. Ἐννόησον γὰρ ἄνθρωπον γεγηρακότα, ἀκούοντα ὅτι μετὰ ἑβδομήκοντα ἔτη ἔσται τὰ ἀγαθά. Διὰ γὰρ τοῦτο καὶ ἐνδιατρίβει αὐτοῖς, ἵνα μᾶλλον αὐτοὺς δάκῃ· τοὺς δὲ ἐν ἡλικίᾳ, ἵνα εἰς ἐλπίδας ἀγαγὼν σωφρονίσῃ πλέον. Καὶ εἰσελεύσονται. Ὅρα πῶς λέγει τὴν εὐπραγίαν αὐτῶν, τὴν λατρείαν, καὶ τὴν ἄδειαν, καὶ ὅτι πολλοὶ ἔσονται, καὶ τὰ νόμιμα ἕξουσι. Ταῦτα γὰρ αὐτοῖς ἦν φίλα. Ὅτι ὀργή. Ταῦτα, φησὶν, ἔσται, μὴ νῦν ταῦτα ζήτει· νῦν γὰρ τῆς τιμωρίας τῆς ἡμετέρας ὁ καιρός.\n\nΚΕΦΑΛ ΛΑʹ.\n\nἘν τῷ χρόνῳ. Ὅταν οἱ ἄλλοι ἀπόλωνται, τὰ κατὰ Βαβυλωνίους φησί. *Οὕτως εἶπε Κύριος· Εὗρον θερμὸν ἐν ἐρήμῳ μετὰ ὀλωλότων ἐν μαχαίρᾳ πορευομένους εἰς σπονδὰς Ἰσραήλ. Βαδίσατε, καὶ μὴ ὀλέσητε τὸν Ἰσραήλ. Σφόδρα ἀσαφῶς κεῖται παρὰ τῷ Ἑλληνικῷ· αὕτη δὲ ἡ ἔννοια σώζεται παρὰ τῷ Ἑβραίῳ· Εὗρε χάριν ἐν ἐμοὶ ὑπολελειμμένος ἐκ τῆς μαχαίρας ὡς ἐν τῇ πανερήμῳ ὁ Ἰσραήλ. Ὃ γὰρ θερμὸν ἡρμήνευσεν ὁ Ἕλλην, τοῦτο, χάριν, ἔχει ὁ Ἑβραῖος· ἐκ δὲ τῆς ἐπωνυμίας τὸ σφάλμα τῆς ἑρμηνείας γέγονε. Τὸ γὰρ ὣμ κατὰ τὴν Ἑβραίων φωνὴν δασυνόμενον, θερμόν ἐστι, τὸ δὲ ἦν, κάλλος κεχαριτωμένον, τὸ δὲ, ὀλωλότων ἐν μαχαίρᾳ, τουτέστιν, ὁ ὑποληφθεὶς ὑπὸ τῆς μαχαίρας. Ἵνα εἴπῃ, Τοὺς περισωθέντας μετὰ τὸν θάνατον, τούτους σώζω. Τὸ δὲ πορευομένους εἰς σπονδὰς Ἰσραὴλ, τουτέστιν, Ἡνίκα ἐπορευόμην πρὸς ἀνάπαυσιν αὐτοῦ ἐν τῇ πανερήμῳ, ὅπερ σαφέστερον διὰ τῶν ἐπαγομένων λέγει. *Βαδίσατε, καὶ μὴ ὀλέσητε τὸν Ἰσραήλ. Τουτέστιν, ἡνίκα ἐβάδιζον προπορευόμενος αὐτοῦ, ἵνα ἀναπαύσω αὐτόν·","english":"For these things not only did not gladden them, but even grieved them more. For consider a man grown old, hearing that the good things will be after seventy years. For this reason he also lingers on these things, so that he might sting them more; but those in their prime, so that having led them into hopes he might make them more temperate. And they shall enter. See how he speaks of their prosperity, their service, and their security, and that they will be many, and will have the ordinances. For these things were dear to them. That it is wrath. These things, he says, shall be; do not seek these things now; for now is the time of our punishment.\n\nCHAPTER 31.\n\nIn the time. When the others perish, he speaks of the matters concerning the Babylonians. Thus says the Lord: I found a warm one in the desert with those who have perished by the sword, going to covenants for Israel. Walk, and do not destroy Israel. This lies very obscurely in the Greek; but this meaning is preserved in the Hebrew: He found grace in me, left remaining from the sword, as in the wholly desolate land, Israel. For what the Greek rendered as \"warm,\" the Hebrew has as \"grace\"; and from the name the error of the translation has arisen. For the Hebrew word \"om,\" when aspirated, is \"warm,\" but \"hen\" is \"beauty endowed with grace,\" and \"those who have perished by the sword,\" that is, he who was overtaken by the sword. So as to say, Those who are preserved after death, these I save. And \"going to covenants for Israel,\" that is, When I was going to his rest in the wholly desolate land, which he says more clearly through what follows. Walk, and do not destroy Israel. That is, when I was walking going before him, in order to give him rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":192,"ref":"p192","source":"οὕτω γὰρ ἔχει ὁ Ἑβραῖος. Τὸ δὲ βαδίσατε ἡρμήνευται ἀσαφῶς, διὰ τὸ μὴ τὸν χρόνον φυλάξαι τὸν ἑρμηνευθέντα ἴσ. ἑρμηνεύσαντα· ἀντὶ γὰρ τοῦ, βαδίζων, βαδίσατε ἔχει, οὕτω γὰρ φαίνεται καὶ ὁ Μωσῆς λέγων· Εἰ μὴ σὺ πορεύῃ, μὴ ἀναγάγῃς με. Ὁρᾶς; Πανταχοῦ σπουδάζει δεικνύειν, ὅτι αὐτοῦ τὸ πᾶν ἐστιν. Εἶπε, Βαβυλωνίων ἀπολλυμένων, σὺ διασωθήσῃ. Εἶτα δείκνυσι τὸ παρ' ἐλπίδα, καὶ ὡς οὐκ ἦν ἀνθρωπίνων\n\nλογισμῶν μὴ καὶ αὐτοὺς ἀπολέσθαι. Ὥσπερ ἂν εἴ τις ἐν πολλοῖς πτώμασιν εὕροι τινὰ ζέοντα, καὶ ἔτι ἐμπνέοντα, καὶ ἀναψύχοντα ἀποψύχοντα, εἶτα δυνηθείη ποιῆσαι τοιοῦτον πονῆσαι τοσοῦτον, καὶ τοὺς πολεμίους ἀποσοβῆσαι ἀπ' ἐκείνου, μόνον μονονοὺ καὶ ἐπὶ ζωὴν αὐτὸν ἀγαγεῖν, θαύματος ἂν εἴη. Οὕτω καὶ ἐπὶ σοῦ γέγονε, φησίν. Ἐκ μέσου αὐτῶν διανέστησά σε· ἀπὸ ὁδοῦ πολεμίων ἐμπνέοντά σε εὑρὼν, καὶ παρωρμησαμένους παῖσαι διεκώλυσα, οὐκ ἔχοντα σωτηρίας ἐλπίδα. *Πόῤῥωθεν Κύριος ὤφθη αὐτῷ· ἀγάπησιν αἰωνίαν ἠγάπησά σε. Ταῦτα ὁ προφήτης λέγει, τουτέστιν, ὑπέδειξέ μοι δι' ὀπτασίας Θεὸς τὰ πάλαι λεγόμενα, καὶ ἐξ αἰῶνος· ὅπως ὑπὸ ἀγάπης ἐν τῇ πανερήμῳ τὸν λαὸν διήγαγε· καὶ ἔφη μοι νῦν, Ἐκείνην τὴν ἀγάπην αἰωνίως ἠγάπησα αὐτόν· τουτέστιν διὰ τέλους· καὶ ταύτης ἕνεκεν τῆς αἰτίας οὐκ ἐῶ αὐτὸν διαφθαρῆναι· σώζω δὲ τὸν εἰς ἀποικίαν λαόν. *Διὰ τοῦτο εἵλκυσά σε εἰς οἰκτείρημα. Τουτέστι, δι' ἐκείνην τὴν ἀγάπην ἠξίωσεν αὐτὸν τῆς νῦν χάριτος, ἀπαλλάξας αὐτὸν τῶν Βαβυλωνίων. Τὸ δὲ εἵλκυσά σε, ἵνα δείξῃ ὡς ἰσχυρῶς κατεχόμενον ἐξέσπασε. Τὸ δὲ, εἰς οἰκτείρημα, Ἐνέδυσα αὐτὸν χάριν, ἔχει.","english":"For thus the Hebrew has it. But \"you walked\" has been translated obscurely, because he did not preserve the time of the translation—that is, the translator. For instead of \"walking,\" he has \"you walked,\" for thus Moses also appears to say: \"If you yourself do not go, do not lead me up.\" Do you see? Everywhere he is eager to show that the whole is his. He said, when the Babylonians were perishing, you will be saved. Then he shows what is beyond hope, and that it was not [a matter] of human reasonings that they too should not perish. Just as if someone, in the midst of many fallen bodies, should find a certain one boiling hot and still breathing, and cooling, expiring, and then should be able to make such a one labor so much, and to drive the enemies away from him, almost bringing him to life—it would be a marvel. Thus also it has happened in your case, he says. I set you apart from their midst; finding you breathing, from the path of enemies, and those who had rushed forward to strike I prevented, when you had no hope of salvation. *The Lord appeared to him from afar: with an everlasting love I have loved you.* The prophet says these things, that is, God showed me through a vision the things spoken long ago, and from eternity: how out of love he led the people through the wholly desolate place; and he said to me now, That love I loved him with eternally, that is, to the end; and for this cause I do not allow him to be destroyed; but I save the people for the colony. *Therefore I drew you to compassion.* That is, for the sake of that love he deemed him worthy of the present grace, having delivered him from the Babylonians. But \"I drew you,\" so that he might show that one strongly held he snatched away. But \"to compassion\" means, I clothed him with grace.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":193,"ref":"p193","source":"Οὐ πρὸς καιρὸν, καθάπερ σὺ, κἂν μυρία ποιήσῃς, ἐγὼ φιλῶ σε. Οἰκτείρων καὶ ἐλεῶν, οὐχὶ τὰ κατ' ἀξίαν ἀπονέμων. *Ὅτι οἰκοδομήσω σε, καὶ οἰκοδομηθήσῃ. Τουτέστι, πάλιν σοι τὸ ἀρχαῖον ἀποδίδωμι σχῆμα, οὐδενὸς δυναμένου ἀντιστῆναι. Ἀδείας πολλῆς, καὶ βαθείας εἰρήνης τεκμήρια λέγει, καὶ αὐτὰ τὰ ῥήματα πιθανά ἴσ. ποθεινά. *Φυτεύσατε φυτείας, καὶ αἰνέσατε, ὅτι ἐστὶν ἡμέρα παρακλήσεως ἀπολογουμένου ἐν ὄρεσιν Ἐφραίμ. Στῆτε, καὶ ἀναβῶμεν εἰς Σιὼν πρὸς Κύριον τὸν Θεὸν ἡμῶν. Ἡ μὲν ἔννοια τοῦ Ἑλληνικοῦ ἐστιν αὕτη, ὅτι Ἐπανελθόντες ἀπολαύσετε τῆς εὐφορίας τῆς γῆς, καὶ τὴν γῆν κατεσχηκότες· τοῦτο γὰρ μηνύει τό· Ἐν ὄρεσιν Ἐφραὶμ, ἀπὸ τοῦ μερικοῦ τὴν πᾶσαν γῆν, ἵνα εἴπῃ· Μετὰ σπουδῆς ἐπανελεύσεσθε εἰς τὸν ναὸν ὑμνοῦντες τὸν Θεόν. Ὁ δὲ Ἑβραῖος οὕτως ἔχει· Καὶ φυτεύσουσι καὶ φάγονται τὸν καρπόν. Ἔσται γὰρ ἐν ἡμέρᾳ ἐν ᾗ κεκράξονται οἱ φυλάσ σοντες τοὺς ἀμπελῶνας· Ἀνάστητε καὶ ἀνέλθωμεν εἰς Σιών. Σώζεται δὲ ἡ αὐτὴ ἔννοια· τῇ γὰρ ἑκάστου ὠφελείᾳ τὴν περιττὴν εὐσέβειαν δείκνυσι. Ὅτι ἐφυτεύσατε. Ὅρα πανταχοῦ πῶς ἀναμίγνυσι τοῖς ἀγαθοῖς τὴν μετάνοιαν ἐπιστροφὴν αὐτῶν. *Ἀγαλλίασθε, καὶ εὐφραίνεσθε, καὶ χρεμετίσατε, ἐπὶ κεφαλὴν ἐθνῶν. Τουτέστιν, ἐνώπιον τῶν ἐθνῶν βοήσατε, μηδὲν αὐτοὺς δεδοικότες, διὰ τὴν ἐμὴν συμμαχίαν. *Ἰδοὺ ἐγὼ ἄγω αὐτοὺς ἀπὸ γῆς Βοῤῥᾶ, καὶ συνάξω αὐτοὺς ἀπ' ἐσχάτου τῆς γῆς ἐν ἑορτῇ Φασέκ. Τουτέστιν, ὡς ἐν τῇ ἑορτῇ τοῦ Φασὲκ, οὕτως ἅπαντας ἐπανελθεῖν προθύμως ποιήσω. Εἶτα καὶ τὴν ἑορτὴν λέγει καὶ τὸν καιρόν.","english":"Not for a time, as you do, even if you do countless things, do I love you. Showing compassion and mercy, not apportioning according to worth. *For I will build you, and you shall be built. That is, I restore to you again the ancient form, since no one is able to resist. He speaks of great security and deep peace as proofs, and the very words are persuasive and desirable. *Plant plantations, and give praise, for there is a day of consolation for him who makes defense in the mountains of Ephraim. Stand, and let us go up to Zion to the Lord our God. This is the meaning of the Greek: that having returned you will enjoy the fertility of the land, and having possessed the land; for this is what is indicated by \"In the mountains of Ephraim,\" from the particular referring to the whole land, so as to say: With zeal you shall return to the temple, hymning God. But the Hebrew has it thus: And they shall plant and eat the fruit. For it shall be on the day on which those who guard the vineyards shall cry out: Arise and let us go up to Zion. And the same meaning is preserved; for by the benefit of each one he shows the abundant piety. *Because you planted. See everywhere how he mingles with the good things their repentance and turning back. *Rejoice, and be glad, and neigh, at the head of the nations. That is, cry out before the nations, fearing nothing, because of my alliance. *Behold, I bring them from the land of the north, and I will gather them from the farthest part of the earth at the feast of Phasek. That is, as at the feast of Phasek, so I will make them all return eagerly. Then he also speaks of the feast and the time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":194,"ref":"p194","source":"Ὁρᾷς, ὅτι ἐξέβη ἐν ἑορτῇ Φασὲκ κατὰ τὸν καιρὸν, καθ' ὃν, καὶ ἐξ Αἰγύπτου τότε ἐξελθεῖν ἐλυπήθησαν ἴσ. ἐδυνήθησαν. Οὐχ ἁπλῶς οὗτος ὁ καιρὸς ἑκατέρας ἐστὶ τῆς εἰσόδου. Ἀλλ' ἴστε οἱ μεμυημένοι, τίνος τύπος τοῦτο ἦν. Δεύτερον τότε ἐπανέρχονται. Καὶ τεκνοποιήσῃ. Οὕτω καὶ οἱ ἀνάπηροι τότε θεραπευθέντες τὰ σώματα, πατέρες ἔσονται. Ἐν κλαυθμῷ Ἐπειδὴ γὰρ εἰκὸς ἦν αὐτοὺς εἰδότας, καὶ τὸ μῆκος, καὶ τὴν ταλαιπωρίαν τῆς ὁδοῦ ἰλιγγιᾷν, εἰκότως καὶ τοῦτον ἀναιρεῖ τὸν φόβον λέγων, ὅτι Οὐ φεύγοντες ἥξετε, οὐ δὲ θορυβούμενοι, ἀλλὰ μετὰ τιμῆς καὶ παρακλήσεως καὶ ἀνέσεως τῆς προσηκούσης, καίτοι ποῖος τοῦτο λογισμὸς εὑρεῖν δυνήσεται, ὅτι τῆς πόλεως ἁλούσης, καὶ τῶν δεσποτῶν χειρωθέντων, οἱ δοῦλοι παρὰ τῶν δεσποτῶν τῶν χειρωσαμένων μετὰ τιμῆς ἔμελλον ἀπολύεσθαι πρὸς τὴν οἰκείαν; Ὅτι ἐγενόμην. Ὅρα αἰτίαν ἀναγκαίαν τῆς σωτηρίας αὐτῶν, οὐκ ἀφιεῖσαν αὐτοὺς τυφωθῆναι. Οὐ γὰρ ἀπὸ κατορθωμάτων, ἀλλ' ἀπὸ διαθέσεως τῆς φυσικῆς αὐτοὺς σώζω. Τοῦτο δείκνυσιν, ὅτι καὶ πάντας σώσει. Οὐδεὶς γὰρ πατὴρ περιόψεται παῖδα πρωτότοκον, καὶ παρὰ πατέρος σωζόμενος οὐκ ἂν ἔχοι μέγα φρονεῖν. Ἀκούσατε λόγον. Ὁ μάλιστα ἡμαρτηκὼς, ὁ","english":"You see that it happened at the festival of Pascha, at the time when they were also grieved that they had then been able to depart from Egypt. Not without reason is this time of both the entrance and the exodus. But you who have been initiated know of what this was a type. Then they return a second time. And you shall bear children. Thus also those who were then healed in their bodies, being maimed, shall become fathers. In weeping. For since it was likely that they, knowing both the length and the hardship of the journey, would be dizzy with fear, reasonably he removes this fear too, saying, You shall not come fleeing, nor in confusion, but with honor and consolation and the relaxation that is fitting—although what reasoning will be able to discover this, that when the city had been captured and the masters subdued, the slaves were about to be released by the masters who had subdued them, with honor, to their own land? That I have become. Observe the compelling cause of their salvation, not permitting them to be blinded with pride. For not from their achievements, but from their natural disposition I save them. This he shows, that he will save all. For no father will overlook a firstborn son, and being saved by the Father he would have nothing to boast of. Hear the word. He who has sinned most, he","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":195,"ref":"p195","source":"μάλιστα διεφθαρμένος, καὶ οὐκ ἔχων ἐλπίδα σωτηρίας. Πᾶσαν τὴν οἰκουμένην ποιήσατε μάρτυρα τῶν λεγομένων· οὕτω θαῤῥοῦμεν παρὰ περὶ αὐτῶν. Εἴπατε ὁ λικμήσας. Ὅρα πόσος κόσμος, ὅταν μηδὲν παρὰ ἀνθρώπων πάσχωσι δεινὸν, εἴ τις ἀπιστεῖ τὸν πόλεμον παρὰ τοῦ Θεοῦ γεγενῆσθαι, τὸ δυσκολώτερον ὁρῶν, τὴν ἄνοδον παρ' αὐτοῦ γεγενημένην, καὶ περὶ ταύτης τούτου πιστευέτω. Ὡς ὁ βόσκων. Ὁρᾷς ὅτι Θεοῦ τὸ ἔργον ἐστὶν, ὅταν μὴ ἰσόῤῥοπος ἡ μάχη. Ἐξείλατο αὐτόν. Ὅρα ἀγαθὰ διαδεχόμενα, καὶ ἀθρόα τὰ καλὰ, καὶ προῤῥήσεις προῤῥήσεων ἴσ. καὶ προῤῥήσεων περιουσίαν, ἵνα μὴ μόνον τῇ πείρᾳ τῶν παρόντων, ἀλλὰ καὶ ταῖς ἔλπισι τῶν μελλόντων εὐφραίνωνται. *Καὶ ἔσται ἡ ψυχὴ αὐτῶν ὥσπερ ξύλον ἔγκαρπον. Τουτέστιν, παντὸς ἀγαθοῦ πλησθήσονται. Ὁ δὲ Ἑβραῖος οὕτως ἔχει, ὡς κῆπος μεμεθυσμένος ὕδασιν. Τότε χαρήσονται. Τουτέστιν, οὐκ ἔσται χηρεία τότε· νῦν γὰρ οὐκ εἶχον, οὐ γάμους, οὐ παιδοποιίας, ἀλλὰ τιμωρίας, καὶ συμφορᾶς ἦσαν αὐτοῖς ὑπόθεσις οἱ νέοι. Καὶ ποιήσω. Πᾶσα ἡλικία τῆς ἡδονῆς αἰσθήσεται. Οὐχὶ τὴν ἄκαιρον μέθην, ἀλλ' εὐφρανῶ, φησί· τοῦτο γὰρ τὸ ὄνομα ἐπ' αὐτῶν κεῖται. Ἐπειδὴ γὰρ ἐκείνοις τὰ ἀπὸ τῆς γῆς ἐπηγγείλατο, οὗτοι δὲ γῆν οὐκ εἶχον, ἀλλὰ καὶ τούτοις ἐπιῤῥεύσει τὰ ἀγαθὰ, φησί. Οὕτως εἶπε Κύριος. Τοῦτο γέγονεν ἐπὶ Ἡρώδου· γέγονε δὲ καὶ ἤδη. *Ἀκοὴν ἤκουσα Ἐφραὶμ ὀδυρομένου· Ἐπαίδευσάς με, καὶ ἐπαιδεύθην. Ἐπειδὴ τῶν δύο φυλῶν τὴν ἄνοδον μηνύει, δείκνυσιν, ὅτι καὶ αἱ δέκα ἐπανελεύσονται φυλαί· οὐ μικρὰν τὴν ὠφέλειαν ἐκ τῆς αἰχμαλωσίας ἐσχηκυῖαι. Ὥσπερ μόσχος οὐκ ἐδιδάχθην.","english":"especially corrupted, and having no hope of salvation. Make the whole inhabited world witness to what is said; thus we are confident about them. Speak, you who have winnowed. See how great a world, when they suffer nothing terrible from men, if anyone disbelieves that the war came from God, seeing the harder thing—that the ascent came from him—let him believe this concerning it. As the one who feeds. You see that it is God's work, when the battle is not evenly matched. He delivered him. See the good things succeeding one another, and the noble things gathered together, and declarations of declarations, and an abundance of declarations, so that they might rejoice not only by the experience of present things but also by the hopes of future things. And their soul shall be like a fruitful tree. That is, they shall be filled with every good thing. But the Hebrew has it thus: like a garden drunk with waters. Then they shall rejoice. That is, there shall be no widowhood then; for now they had neither marriages nor childbearing, but the young were to them a cause of punishment and calamity. And I will make. Every age shall perceive the pleasure. Not the untimely drunkenness, but I will gladden, he says; for this name is applied to them. For since he promised those things from the earth to them, but these had no earth, yet even to these, he says, good things shall flow. Thus says the Lord. This happened in the time of Herod; and it has also already happened. I heard a report of Ephraim lamenting: You chastised me, and I was chastised. Since he indicates the ascent of the two tribes, he shows that the ten tribes also will return, having received no small benefit from the captivity. Like a calf I was not taught.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":196,"ref":"p196","source":"Τουτέστι, σιδηρὸς ἐγενόμην, καθάπερ μόσχος οὐκ εἴκων ζυγῷ. Ἐλπὶς σωτηρίας οὐ μικρά· καὶ τοῦτο τῆς τῶν λεγομένων ἀξιοπιστίας· εἰ γὰρ μέλλοιεν μετανοεῖν, εὔδηλον ὅτι σώζονται. Ἐγὼ ὥσπερ μόσχος οὐκ ἐδιδάχθην. Τὰ σκιρτήματα αὐτοῦ ἐνέφηνε τὴν ἄλογον ἡλικίαν, καὶ τὴν ἀδικίαν τῶν ἐπὶ κακῷ κεκτημένων, τὴν ἄνοιαν τὴν ἐν τῇ νεότητι. Νέος γὰρ ἀποστερούμενος ζυγοῦ καὶ τῆς τῶν λογισμῶν ἀρχῆς, οὐδὲν διέφερεν σκιρτώντων βοϊδίων ἁπλῶς καὶ ὡς ἔτυχεν ἁπανταχῆ φερομένων, οὐδὲ τῶν πρώτων ὀφθαλμῶν οὐδὲ τὰ πρόσθεν τῶν ὀφθαλμῶν ὁρώντων, ἀλλὰ καὶ κατὰ κρημνῶν πηδώντων. Ἐπίστρεψόν με. Μεγάλη ἡ ἀρετὴ, ὅταν ἐπιστρέψαντος Θεοῦ ἐπιστρέφωμεν. *Καὶ πρότερον τοῦ γνῶναί με ἐκρότησα ἐπὶ μικρόν. Τουτέστι, μετὰ τὴν αἰχμαλωσίαν μετέγνων. Τὸ γὰρ ἐκρότησα, ὡς ἐπὶ τῶν μετανοούντων ἔφη. Καί γε ἐνετράπην, καὶ ὑπεῖξά σοι, ὅτι ἔλαβον ὀνειδισμὸν ἐκ νεότητός μου. Τουτέστιν, ὅτι ἀνεμνήσθην ἁμαρτίας νεότητός μου. Νεότητα δὲ λέγει τὰ ἐπὶ τοῦ Ἱεροβοὰμ γεγονότα· ὡς νεωτερήσας ἐπὶ τῇ τῶν μόσχων θρησκείᾳ. Ὅταν πάντα τὸν ἁμαρτάνοντα οὐ κολάζῃς, πάσχειν ἐχρῆν. Καὶ γὰρ πρὸς αἰσχύνην, καὶ πρὸς ἕτερα πολλὰ ἁμαρτήματα μᾶλλον αἴσθησιν παρέχει τιμωρίας τιμωρία. Νῦν δὲ τοὐναντίον γίνεται· ὅταν μὲν ἁμαρτάνωμεν, ἀναισχυντῶμεν, ὅταν δὲ κολαζώμεθα, καταπίπτομεν, ἀμείβοντες τοὺς καιρούς. Ἀλλ' οὐχὶ δίκαιοι οὕτως, ἀλλὰ κολαζόμενοι μὲν ἐφρόνουν μέγα, καθάπερ οἱ ἀπόστολοι· ἐπὶ δὲ τῆς ἁμαρτίας οὕτως ᾐσχύνοντο, ὡς μὴ κατὰ τὸν καιρὸν τῶν πλημμελημάτων μόνον, ἀλλὰ καὶ τούτου παρελθόντος, καὶ τῆς τιμωρίας ἀφεθείσης, ὀδύρεσθαι καὶ θρηνεῖν.","english":"That is, I became iron, like a calf not submitting to the yoke. The hope of salvation is not small; and this too belongs to the credibility of what is said; for if they were going to repent, it is evident that they are saved. I, like a calf, was not taught. His leapings revealed the irrational age, and the injustice of those who acquired things for evil, the folly that is in youth. For a young one deprived of the yoke and of the rule of reasonings differed in nothing from calves leaping and being carried everywhere at random, nor from those whose eyes do not see even the things before their eyes, but even leap down precipices. Turn me back. Great is virtue, when God turns us back and we turn back. And before I knew, I clapped for a little while. That is, after the captivity I repented. For \"I clapped,\" he said as in the case of those who repent. And indeed I was put to shame, and I yielded to you, because I received reproach from my youth. That is, because I remembered the sin of my youth. And he calls \"youth\" the things that happened in the time of Jeroboam, as he acted youthfully in the worship of the calves. When you do not punish every sinner, he ought to suffer. For punishment gives a sense of shame, and of many other sins, rather a perception of retribution. But now the opposite happens: when we sin, we are shameless; but when we are punished, we fall down, exchanging the times. But the righteous were not so, but when punished they thought greatly, like the apostles; but in the case of sin they were so ashamed that not only at the time of their transgressions, but even when this had passed and the punishment was released, they mourned and lamented.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":197,"ref":"p197","source":"Καὶ μετ' ὀλίγα· Ἐστέναξα ἐν ἡμέραις αἰσχύνης μου. Τοῦτο φάρμακον τῶν ἁμαρτημάτων, τὸ μὲν κωλύων τοῖς αὐτοῖς περιπεσεῖν, τὸ δὲ γενόμενον ἀποσμήχων ὁ στεναγμός. Καὶ ὑπέδειξά σου. Ὁρᾷς πόσον ἀγαθὸν τὸ ἐπιγινώσκειν τὰ ἁμαρτήματα; μᾶλλον ἡμᾶς ὑποτάττεσθαι ποιεῖ τῷ Θεῷ. Οὐ τὸ ἁμαρτάνειν λέγω, ἀλλὰ τὸ μετὰ τὴν ἁμαρτίαν ἐπιγνῶναι. *Υἱὸς εἶ ἀγαπητὸς Ἐφραὶμ ἐμοί. Τουτέστι, τίμιος υἱὸς εἶ. Παιδίον ἐντρυφῶν, τουτέστι, καὶ παιδίον ἐν ᾧ παρεκαλούμην· ἐκ μεταφορᾶς δὲ αὐτὸ ἔλαβε τῶν πατέρων, τῶν πρὸς τὰ μικρὰ βρέφη τῶν τέκνων παιζόντων. Μνείαν μνησθήσομαι αὐτοῦ. Ὁ Ἑβραῖος, Διὰ τοῦτο ἠλέγχθη τὰ\n\nσπλάχνα μου ἐπ' αὐτὸν, καὶ οἰκτηρήσω αὐτὸν, εἶπε Κύριος. Διὰ τοῦτο ἐπεσκεψάμην αὐτὸν, τουτέστιν, ἐκ τῆς περὶ αὐτὸν διαθέσεως οὐκ ἤνεγκα αὐτὸν ἐν συμφοραῖς ἰδεῖν. Εἶδες πόσην μεταβολὴν εἰργάσατο; Τὸν ἐν γῇ, τὸν μυσαρὸν, τὸν πολέμιον, τὸν ἐχθρὸν, παιδίον ἀγαπητὸν, ὥστε μὴ τῆς φύσεως εἶναι τὸ πρᾶγμα μόνον, καὶ παιδίον ἐλεύθερον, καὶ εὐγενές. Στῆσον σεαυτῇ Σιώνιμ σκοπούς. Σιώνιμ σημεῖα ἑρμηνεύεται. Λέγει τοίνυν, ὅτι Σημείωσαι τὴν ὁδὸν ὥσπερ σκοποὺς θεὶς ἐν ἑαυτῇ, διὰ γὰρ ταύτης ἐπανελεύσει. *Ποίησον δὲ αὐτῇ τιμωρίαν. Ἀσαφῶς κεῖται παρὰ τῷ Ἑλληνικῷ. Ὁ γὰρ Ἑβραῖος οὕτως ἔχει· Στῆσον σεαυτῇ σημεῖα, ἀντὶ τοῦ, τιμωρίαν· ἴσως δὲ κατὰ τὸ Ἑλληνικὸν αὕτη κεῖται ἡ ἔννοια, ὅτι Παράστησον τὸν σκοπὸν, τουτέστι, τὸ σημεῖον ὅθεν παρῆλθες τιμωρηθεῖσα, ἵνα ἐπανιοῦσα γνῷς τῆς ἐνεργείας τὸ μέγεθος. Εἰδέναι δὲ δεῖ, ὅτι παρὰ τῷ Ἑβραίῳ τὸ, τιμωρία, οὐ κεῖται. *Δὸς τὴν καρδίαν σου εἰς τοὺς ὤμους σου, ὁδὸν ἣν ἐπορεύθης.","english":"And after a little: I groaned in the days of my shame. This is a remedy for sins: groaning both prevents falling into the same sins again and wipes away those that have occurred. And I showed you. Do you see how great a good it is to recognize one's sins? It makes us more submissive to God. I do not mean sinning, but recognizing after sinning. You are a beloved son to me, Ephraim. That is, you are a precious son. A child delighting himself, that is, a child in whom I was comforted; and he took this by metaphor from fathers who play with their small infant children. I will surely remember him. The Hebrew has: Therefore my bowels were troubled for him, and I will have mercy on him, says the Lord. Therefore I visited him, that is, because of my disposition toward him I could not bear to see him in calamities. Did you see what a great change he wrought? Him who was on the earth, the abominable, the adversary, the enemy, he made a beloved child, so that the matter is not only of nature, but also a free and noble child. Set for yourself watchmen, O Zionim. Zionim is interpreted as signs. He says, therefore: Mark the way, as it were setting watchmen in yourself, for through this you will return. And make for her punishment. This lies obscurely in the Greek. For the Hebrew has thus: Set for yourself signs, instead of punishment; perhaps according to the Greek this is the meaning: Set before you the mark, that is, the sign from which you departed when punished, so that returning you may know the greatness of the operation. But one must know that in the Hebrew the word punishment is not present. Give your heart to your shoulders, the way you walked.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":198,"ref":"p198","source":"Τουτέστιν, ἐννόησαι τὴν καρδίαν σου τὴν ὁδὸν ταύτην ἣν πορεύῃ μοχθοῦσα. *Διάστρεψον εἰς τὰς πόλεις σου πενθοῦσα. Ὁ Ἑβραῖος, Ἀνάστρεψον εἰς τὰς πόλεις σου ταύτας. Ἀντὶ γὰρ τοῦ, πενθοῦσα, ταύτας ἔχει· κἀνταῦθα δὲ ἡ ἐπωνυμία τὴν ἐναλλαγὴν τῆς ἑρμηνείας ἐποίησε. Τὸ γὰρ ἀλὰ, πένθος μηνύει, τὸ δὲ ἐλὲ, αὕτη. Οὕτω δὲ νοητέον τὸ Ἑλληνικόν· Ἀνάστρεψον εἰς τὰς πόλεις σου, ἡ πενθοῦσα, τουτέστιν, ἡ νῦν μετὰ πένθους ἀπιοῦσα, ἀναστρέψει μετὰ χαρᾶς. *Ἕως πότε ἐπιστρέψεις, θυγάτηρ ἠτιμωμένη; Ὁ Ἑβραῖος οὕτως ἔχει· Ἕως πότε διασύρεις, θυγάτηρ ἁμαρτάνουσα, ἢ ἀεὶ διαστρεφομένη, τουτέστιν, ἐὰν μεταγνῷς, τάχιστά σε τῆς αἰχμαλωσίας ἐπανάξει Θεός. *Εἰς καταφύτευσιν καινὴν, ἐν τῇ σωτηρίᾳ περιελεύσονται ἄνθρωποι. Τουτέστιν, εἰς νέαν φυτείαν ἐργάσεταί σε Θεός. Τὸ γὰρ, καινὴν, ἀντὶ τοῦ, νεαράν. Πότε τοίνυν τοῦτο ποιήσει; ἐν τῇ ἐπανόδῳ, ὅτε σοι τὴν σωτηρίαν παρέξει. Οὐ καθάπερ πρότερον, ὥστε ἀναπαυθῆναι πάλιν, πάντα ἐκεῖνα σεσίγηται· οὐκέτι λόγος αὐτῶν οὐδείς. Καὶ ἐνοικοῦντες. Πανταχοῦ τὰ ἀγαθὰ, καὶ μέχρι τῶν γειτόνων· δίκαιον δὲ ὄρος καὶ ἅγιον· οὐχ ὡς τῶν λίθων δεχομένων τὴν ἀρετὴν, ἀλλὰ τῶν ἐνοικούντων. Εἴωθε γὰρ κοινωνεῖν τοῖς τόποις ἡ φήμη τῶν κατοικούντων. Ὅρα μεταβολήν. *Καὶ ἀρθήσεται ἐν ποιμνίῳ. Τουτέστι, συναχθήσεται ὡς ποίμνιον. Μέγα ἀγαθὸν, οὐχ ὅταν ἀπολαύωμεν τῶν ἀγαθῶν, ἀλλ' ὅταν κατὰ γνώμην Θεοῦ, ὅταν καὶ αὐτὸν τοῦτο εὐφραίνῃ. *Διὰ τοῦτο ἐξηγέρθην, καὶ εἶδον, καὶ ὁ ὕπνος μου ἡδύς μοι ἐγενήθη. Ταῦτα, φησὶν, ἀπεκαλύφθη μοι καθεύδοντι, καὶ ἡδὺν τὸν ὕπνον ἔχοντι. Καὶ ἔσται ὥσπερ.","english":"That is, consider in your heart this way which you travel with toil. Turn back to your cities mourning. The Hebrew has: Return to these your cities. For instead of \"mourning,\" it has \"these\"; and here too the name produced the change of interpretation. For ala signifies mourning, but ele signifies this. So the Greek is to be understood thus: Return to your cities, you who mourn—that is, she who now departs with mourning will return with joy. How long will you turn back, dishonored daughter? The Hebrew reads thus: How long will you mock, sinning daughter, or always turning aside—that is, if you repent, God will bring you back from captivity very quickly. For a new planting, in salvation men will come around. That is, God will work you into a new planting. For \"new\" is instead of \"fresh.\" When, then, will he do this? In the return, when he will provide salvation for you. Not as before, so as to rest again—all those things have been silenced; no longer is there any account of them. And those who dwell. Good things everywhere, even as far as the neighbors; and a righteous and holy mountain; not as though the stones received virtue, but those who dwell there. For the report of the inhabitants is accustomed to share with the places. See the change. And he will be taken up in a flock. That is, he will be gathered like a flock. A great good, not when we enjoy good things, but when according to the mind of God, when this also gladdens him. Therefore I awoke, and I saw, and my sleep became sweet to me. These things, he says, were revealed to me while sleeping and having sweet sleep. And it will be as.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":199,"ref":"p199","source":"Μεθ' ὅσης σπουδῆς κἀκεῖνα ἐποίησα, καὶ ταῦτα, φησὶν, ὅσα μοι οἰκειότερά ἐστι· μηδεὶς οὖν ἀπιστείτω. Ὁ γὰρ οὕτω σφοδρὸς πρὸς τιμωρίαν, πρᾶγμα ἀλλότριον ἐμοὶ, πολλῷ μᾶλλον διεγείρομαι πρὸς τὸ οἰκεῖον. Ἐν ταῖς ἡμέραις. Τοῦτο καὶ Ἰεζεκιήλ φησιν. Ὅλως γὰρ ἐγένετο πρότερον, καὶ συνέβαινε πρᾶγμα τοσαύτης ἀδικίας γέμον, εἰπέ μοι; καὶ πατέρων, ἁμαρτανόντων ἕτερος ἐκολάζετο; καὶ ποῦ ταῦτα ἀνεκτὰ, εἰπέ μοι, Καὶ μετ' ὀλίγα· Προσχῶμεν τοῖς λεγομένοις. Οὐ μὴ εἴπωσιν· εἶπεν, οὐκ εἶπεν, Οὐ μὴ γένηται, δεικνὺς ὅτι οὐδὲ πρὸ τούτου ἐγένετο. Εἰ μὲν γὰρ εἶπεν· Ἐν ταῖς ἡμέραις ἐκείναις οὐκέτι οὐ μὴ γένηται τοῦτο, καλῶς ἂν εἶπες, ὅτι πρὸ τούτου ἐγένετο. Εἰ δὲ λέγει, Οὐκέτι οὐ μὴ εἴπωσι, τῆς διεφθαρμένης αὐτῶν ψήφου κρίσις ἐστίν. Ἀλλ' ἢ ἕκαστος ἐν τῇ ἑαυτοῦ ἁμαρτίᾳ ἀποθανεῖται. Προφητεία τίς ἐστι καὶ σαφὴς, περὶ ἧς καὶ Παῦλος ἐπεμνήσθη ποτὲ, ἐπιστέλλων Ἑβραίοις· Ὅπου δὲ ἄφεσις ἁμαρτημάτων, οὐκέτι προσφορὰ περὶ ἁμαρτίας ἔσται καιρός· καὶ οὐ λέγει ποῖος, καὶ πότε, καὶ μετὰ πόσον χρόνον. Ἐβούλετο γὰρ αὐτὰ συνεσκιάσθαι. Κατὰ τὴν διαθήκην. Εἰπὲ, διατί οὐ τοιαύτην διαθήκην δίδως; Κατέγνω αὐτῆς; ἀτελὲς εἶχεν. Οὐκοῦν οὐδὲ παρὰ τὴν ἀρχὴν δοθῆναι ἔδει· ἄνθρωποι νόμους τιθέασι, καὶ βούλονται διὰ παντὸς εἶναι κυρίους, σὺ δὲ οὐκέτι. Ὅτι αὐτοὶ οὐκ","english":"With what zeal I did those things too, and these things, he says, which are more my own; therefore let no one disbelieve. For I, who am so vehement toward punishment—a matter alien to me—am much more stirred up toward what is my own. In those days. Ezekiel also says this. For did it altogether happen before, and did a matter so full of injustice come to pass—tell me—and when fathers sinned, was another punished? And where are these things tolerable, tell me? And after a little: Let us attend to what is said. They shall no more say—he said, they did not say—It shall not come to pass, showing that not even before this did it happen. For if he had said, In those days this shall no longer come to pass, you would rightly say that it happened before this. But if he says, They shall no more say, it is a judgment of their corrupted verdict. But each one shall die in his own sin. It is a prophecy, and a clear one, of which Paul also once made mention, when writing to the Hebrews: Where there is forgiveness of sins, there will no longer be an offering for sin—and he does not say what kind, or when, or after how much time. For he wished these things to be kept in shadow. According to the covenant. Tell me, why do you not give such a covenant? Did he condemn it? It had something incomplete. Therefore it should not have been given even at the beginning. Men establish laws, and wish them to be valid forever, but you no longer. Because they themselves did not","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":200,"ref":"p200","source":"ἐνέμειναν ἐν τῇ διαθήκῃ μου, καὶ ἐγὼ ἠμέλησα αὐτῶν. Καὶ μετ' ὀλίγα· Βούλεσθε παραγάγω τὰ ἀποστολικὰ ῥήματα, ἀβιάστως συμφωνοῦντα τοῖς εἰρημένοις; Τί βιάζεσθε ἐπιθεῖναι ζυγὸν, ὃν οὐκ ἴσχυσαν οἱ πατέρες ὑμῶν βαστάσαι; Ὁρᾷς ὅτι διὰ τοῦτο χάρις, ἵνα κατὰ χάριν γένηται εἰς τὸ εἶναι βεβαίαν τὴν ἐπαγγελίαν. Ὅτι αὐτοὶ οὐκ ἐνέμειναν. Τὸ γὰρ μὴ ἐμμένειν, καὶ παραβῆναι ταὐτόν. Ἆρα οὖν εἷς ἐστι ὁ τὴν καινὴν καὶ τὴν παλαιὰν διδούς. *Διαθήσομαι τῷ οἴκῳ Ἰσραὴλ καὶ τῷ οἴκῳ Ἰούδα, μετὰ τὰς ἡμέρας ἐκείνας, φησὶ Κύριος, διδοὺς τοὺς νόμους μου εἰς τὴν διάνοιαν αὐτῶν, καὶ ἐπὶ τοῦ στήθους τῆς καρδίας αὐτῶν γράψω αὐτούς. Ὁ γὰρ Μωσῆς ἐκέλευσε πᾶσιν ἀναγινώσκεσθαι τὸν νόμον, ἀλλὰ καὶ διὰ ἑπτὰ ἐτῶν. Λέγει τοίνυν, ὅτι Τοσαύτην αὐτοῖς τὴν εἴδησιν παρέχω τὴν ἐμὴν, ὥστε μὴ δεῖσθαι ἀναγνώσεως, ἐπὶ δὲ τῆς διανοίας ἔχειν τὴν περὶ τὰ καλὰ σπουδήν. Οὐδαμοῦ τῶν ἐθνῶν μέμνηται, ἵνα μὴ δῷ πρόφασιν αὐτοῖς, καθὼς καὶ ὁ Χριστός φησιν, Οὐκ ἀπεστάλην εἰ μὴ εἰς τὰ πρόβατα τὰ ἀπολωλότα οἴκου Ἰσραήλ. Διδοὺς δώσω. Εἰπὲ, ποῦ τοῦτο γέγονε; καὶ γὰρ γραπτὸς ὁ νόμος ἦν· ἐπειδὴ ἡμῶν ἡμῖν ἐπίδειξις Πνεύματος μυρίαι μαρτυρίαι. Οὐδὲν ἔγγραφον παρέδωκεν ὁ Ἰησοῦς· Ἐκεῖνος ὑμᾶς ἀναμνήσει πάντα. Οὐχὶ λίθιναι πλάκες, οὐδὲ γράμματα ἐγκεχαραγμένα, ἀλλ' ἡ διάνοια αὐτῶν στήλη τῷ νόμῳ τῷ παρ' αὐτοῦ γενήσεται. Καὶ ἐπὶ καρδίας. Καὶ γὰρ ὅρα·","english":"They remained in my covenant, and I neglected them. And after a little: Do you wish me to bring forward the apostolic words, which agree without constraint with what has been said? Why do you force to impose a yoke that your fathers were not able to bear? You see that for this reason grace came, so that by grace the promise might be made firm. Because they themselves did not remain. For not to remain and to transgress are the same thing. Is it, then, one and the same who gives the new and the old? I will make a covenant with the house of Israel and with the house of Judah, after those days, says the Lord, giving my laws into their mind, and on the tablet of their heart I will write them. For Moses commanded the law to be read by all, but even every seven years. He says, then, that I provide them with such knowledge of my own, that they do not need reading, but have in their mind the zeal for good things. Nowhere does he mention the nations, so as not to give them a pretext, just as Christ also says, I was not sent except to the lost sheep of the house of Israel. Giving, I will give. Tell me, where has this happened? For the law was also written; since for us the demonstration of the Spirit has countless testimonies. Jesus handed down nothing in writing: He will remind you of all things. Not stone tablets, nor engraved letters, but their mind will become a pillar for the law that comes from him. And on their heart. For observe:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":201,"ref":"p201","source":"ἀπὸ μὲν τῆς πλακὸς οὐκ ἦν πάντας εἰδέναι, ἀπὸ δὲ τῶν ἀποστόλων πάντες ἔμψυχοι στῆλαι περιῄεσαν τὴν οἰκουμένην, φέροντες ἐν ἑαυτοῖς τοῦ Θεοῦ τὰ γράμματα ἅπερ εἶχον, ἃ ἐχάραξεν οὐ κάλαμος, οὐ μέλαν, ἀλλ' αὐτὸς ὁ Θεός. Ὅρα ἰσοτιμίαν Πατρὸς καὶ Πνεύματος· ἐκεῖναι τῷ δακτύλῳ τοῦ Θεοῦ αἱ πλάκες ἐγκεχαραγμέναι, αὗται τῇ χάριτι τοῦ Πνεύματος· κἀκεῖναι μὲν συνετρίβησαν, ἐκ προοιμίων δηλοῦσαι τὸ τέλος, καὶ τύπος τὸ γενόμενον ἦν, καὶ ὅτι λήξει ποτὲ ὁ νόμος, καὶ ὅτι συντρίψουσι τὸν ζυγὸν ἑαυτῶν. Ἐνταῦθα δὲ οὐδὲν τοιοῦτον, ἀλλ' ἔμειναν αἱ πλάκες ἐκεῖναι, ὑπὸ παντὸς ἀνάλωτοι τοῦ χρόνου γενόμεναι. Καὶ οὐ μὴ διδάξουσι. Τίς οὖν χρεία διδασκαλίας, εἰπέ μοι; εἰς ποίαν χώραν ἀπελθεῖν βούλει, εἰς ποίαν θάλασσαν, εἰς ποίαν γῆν; Εἰς τὴν βάρβαρον, εἰς τὴν Ἑλλάδα, εἰς πόλεις, εἰς ἄοικον, ἐκεῖ τὸν σταυρὸν εὑρήσεις, καὶ ἀκούσῃ μυρία διηγήματα· καὶ ἔρημος, καὶ οἰκουμένη, καὶ ὄρη, καὶ ὕπτια πεδία τὸν Χριστὸν βοᾷ. Καὶ μετ' ὀλίγα· Καθάπερ γὰρ ὁ ἥλιος οὗτος οὐ τοῖς μεγάλοις μόνον, ἀλλὰ καὶ τοῖς μικροῖς φαίνει, οὕτω καὶ ὁ ἥλιος τῆς δικαιοσύνης μικρῶν, μεγάλων, δούλων, ἐλευθέρων, ἀρχόντων, ἀρχομένων, βασιλέων, ἰδιωτῶν, νηπίων, πρεσβυτῶν, τὰς ἁπάντων κατηύγασε ψυχὰς τῷ φωτὶ τῆς γνώσεως. Ὅτι πάντες εἰδήσουσί με. Τοῦτο τὸ λουτρὸν τῆς παλιγγενεσίας χαρίζεται μόνον. Εἶδες ἀκριβὲς σύμβολον τοῦ νόμου; ὁ δὲ νόμος οὐχ οὕτως· Διότι εἰδήσουσί με πάντες· οὐ γὰρ ἐπὶ πόνους καὶ ἱδρῶτας καλοῦνται, ἀλλ' ἐπὶ συγχώρησιν τῶν πεπλημμελημένων αὐτοῖς, ἐπὶ ἀμνηστίαν τῶν ἡμαρτημένων. Οὐ γὰρ πάντες οἱ ἐξ Ἰσραὴλ, Ἰσραήλ·","english":"From the tablet it was not possible for all to know, but from the apostles all went about the world as living pillars, bearing in themselves the letters of God which they had, which neither reed nor ink engraved, but God himself. Observe the equality of honor of the Father and the Spirit: those tablets were engraved by the finger of God, these by the grace of the Spirit; and those were shattered, declaring the end from the beginnings, and what happened was a type, both that the law would one day cease, and that they would shatter their own yoke. But here there is nothing of the kind, but those tablets remained, having become inviolable by all time. And they shall not teach. What need, then, of teaching, tell me? To what land do you wish to go, to what sea, to what earth? To the barbarian, to Greece, to cities, to the uninhabited, there you will find the cross, and you will hear countless accounts; and desert, and world, and mountains, and plains lying open cry out Christ. And after a little: For just as this sun shines not only on the great but also on the small, so too the sun of righteousness has illumined the souls of all—small, great, slaves, free, rulers, ruled, kings, private citizens, infants, elders—with the light of knowledge. For all shall know me. This bath of regeneration alone grants this. Do you see the precise symbol of the law? But the law is not so: For all shall know me; for they are not called to labors and sweats, but to the forgiveness of their transgressions, to the amnesty of their sins. For not all who are of Israel are Israel.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":202,"ref":"p202","source":"οὐδ' ὅτι εἰσὶ σπέρμα Ἀβραὰμ, πάντες τέκνα. Περὶ ποίων οὖν λέγει Ἰσραηλιτῶν, ἄκουσον· Ἐὰν ᾖ, φησὶν, ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ, ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται. Ἀκριβέστερον δὲ ὁ μακάριος Παῦλος ἑρμηνεύων αὐτὸ, λέγει· Οὐκ ἀπώσατο ὁ Θεὸς τὸν λαὸν αὐτοῦ· καὶ γὰρ ἐγὼ Ἰσραηλίτης εἰμὶ, σπέρματος Ἀβραὰμ, φυλῆς Βενιαμίν. Εἶδες τὸ κατάλειμμα, τοὺς ἀποστόλους, τοὺς ἀπ' αὐτῶν δεξαμένους τὸν λόγον Ἰσραηλίτας, τοὺς τρισχιλίους, καὶ πεντακισχιλίους, τὸ πλῆθος τὸ ἐν ταῖς Πράξεσιν ἐμφερόμενον. Οὕτως εἶπε Κύριος. Λέγει τὰ ἔργα αὐτοῦ, ἵνα ἀξιόπιστα τὰ λεγόμενα ποιῇ. Ἐὰν παύσωνται οἱ νόμοι οὗτοι ἐκ προσώπου μου, φησὶ Κύριος, καὶ τὸ γένος Ἰσραὴλ παύεται γενέσθαι εἰς ἔθνος κατὰ πρόσωπόν μου πάσας τὰς ἡμέρας. Νόμους τοὺς τῆς κτίσεως λέγει· περὶ γὰρ αὐτῆς διαλέγεται· ὡς οὐκ ἐνδέχεταί με, φησὶ, ἀναστρέψαι τοὺς ἐν τῇ κτίσει τεθέντας ὅρους, οὕτως οὐδὲ τὴν πρὸς Ἰουδαίους διὰ\n\nτὴν πρὸς Ἀβραὰμ ἐπαγγελίαν. *Ἐὰν ὑψωθῇ ὁ οὐρανὸς εἰς τὰ μετέωρα, καὶ ἐὰν ταπεινωθῇ τὸ ἔδαφος τῆς γῆς κάτω, καὶ ἐγὼ ἀποδοκιμῶ πᾶν τὸ γένος Ἰσραὴλ, φησὶ Κύριος, περὶ πάντων ὧν ἐποίησαν. Τουτέστιν, ἐὰν δυνηθῇ τὸ ὕψος μετρηθῆναι τοῦ οὐρανοῦ, καὶ τὰ βάθη καταληφθῆναι τῆς γῆς, ἐνδέχεται κἀμὲ ἀποποιήσασθαι τοῦ Ἰσραὴλ τὸ γένος. Ἵνα εἴπῃ· Ὡς ταῦτα, οὕτως ἄνωθεν ποιῆσαι ἐδοκίμασα, καὶ γενόμενα διέμεινε τοῖς τεθεῖσιν ὅροις ἑπόμενα, οὕτως ἔσται καὶ ἡ πρὸς τὸν Ἀβραὰμ ἐπαγγελία ἀμετάπτωτος. Οὐδὲ γὰρ οὐδὲ νῦν διὰ τὴν τούτων αἰχμαλωσίαν παρέβην τὴν πρὸς ἐκεῖνον συνθήκην.","english":"Nor is it the case that all who are the seed of Abraham are children. Hear, then, of which Israelites he speaks: If, he says, the number of the sons of Israel be as the sand of the sea, the remnant shall be saved. And the blessed Paul, interpreting this more precisely, says: God did not reject his people; for I too am an Israelite, of the seed of Abraham, of the tribe of Benjamin. You have seen the remnant—the apostles, and those who received the word from them, Israelites, the three thousand and the five thousand, the multitude recorded in the Acts. Thus says the Lord. He cites his own deeds, so as to make what is said trustworthy. If these ordinances depart from before me, says the Lord, then the race of Israel shall also cease from being a nation before me all the days. He calls the ordinances of creation; for he is speaking about it: as it is not possible for me, he says, to overturn the boundaries established in creation, so neither is it possible for the covenant with the Jews, on account of the promise to Abraham. If heaven be lifted up to the heights, and if the ground of the earth be brought low beneath, and I reject all the race of Israel, says the Lord, concerning all that they have done. That is, if the height of heaven can be measured and the depths of the earth comprehended, then it is possible for me also to reject the race of Israel. So as to say: As I purposed these things from above, and when they came to be they remained following the boundaries that were set, so also the promise to Abraham shall be unchangeable. For not even now, on account of their captivity, have I transgressed the covenant with him.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":203,"ref":"p203","source":"*Ἰδοὺ ἡμέραι ἔρχονται, φησὶ Κύριος, καὶ οἰκοδομηθήσεται πόλις τῷ Κυρίῳ ἀπὸ πύργου Ἀνανιὴλ, ἕως τῆς πύλης τῆς γωνίας, καὶ τὰ ἑξῆς. Τουτέστιν, ἀπὸ τοῦ πύργου Ἀνανιήλ. Βούλεται δὲ εἰπεῖν τῆς πόλεως τὸ μέγεθος, καὶ ὅτι μείζων ἔσται, ἢ πάλαι ἐτύγχανεν οὖσα. Ἀνανιὴλ δέ τις ἦν τῶν στρατηγῶν. *Καὶ διεξελεύσεται ἔτι ἐλπὶς τῶν σχοινίων τῆς διαμετρήσεως αὐτῆς. Τὰ μέτρα λέγει τῆς πόλεως, τουτέστιν, ἀπὸ τῆς γωνίας ἐπ' εὐθεῖαν ταθήσεται, ἐλπίδος οὔσης χρη στῆς, ὡς περαιωθήσεται τὸ προκείμενον, Θεοῦ συνεργοῦντος. Ἕως βουνοῦ Γαρὶβ ὄνομα τόπου· καὶ περικυκλωθήσεται τῷ Γοαθᾴ πάλιν ὄνομα τόπου. *Καὶ πᾶσαν τὴν κοιλάδα τῶν Φααγαρὶμ καὶ τὴν σποδιὰν Φααγαρίμ. Τουτέστιν, ἔνθα τὰ νεκρὰ ῥίπτεται. Καὶ τὴν σποδιὰν, ἀντὶ τοῦ, καὶ τὰ κοθέσια ἴσ. νεκροθέσια. Τὸ αὐτὸ δὲ σημαίνει καὶ τὸ ἐπαγόμενον, καὶ πᾶσαν Ἀνασαριμὼθ, ἀντὶ, τόπον κοπρίας. Ἕως χειμάῤῥου Κέδρου, ἕως τῆς γωνίας πύλης, ἵππων Ἀνατολῆς ἁγίασμα τῷ Κυρίῳ. Τουτέστιν, ἃ πάλαι ἦν, ἔξω τῆς πόλεως εἰς τὸ ῥίπτεσθαι τὴν κόπρον, ταῦτα περιληφθήσεται εἰς τὴν πόλιν, καὶ κοσμηθήσεται, καὶ ἔσται ἅπας ὁ τόπος ἁγίασμα τῷ Κυρίῳ, τουτέστιν, ἀφωρισμένα τῷ Θεῷ. Τὸ δὲ, ἵππων Ἀνατολῆς, τουτέστι, τῆς πύλης τῶν ἵππων τῆς ἐξ Ἀνατολῆς.","english":"Behold, the days are coming, says the Lord, and a city shall be built for the Lord from the tower of Hananel to the corner gate, and so on. That is, from the tower of Hananel. He wishes to express the size of the city, and that it will be greater than it formerly was. Now Hananel was one of the generals. And there shall yet pass through the hope of the measuring lines of it. He speaks of the dimensions of the city, that is, it shall be stretched in a straight line from the corner, there being good hope that the proposed work will be completed, with God cooperating. To the hill of Garib—the name of a place; and it shall be encircled by Goath—again the name of a place. And all the valley of Phaagarim and the ash-heap of Phaagarim. That is, where the dead are cast. And the ash-heap, instead of the burial-places. The same meaning is also conveyed by what follows: and all of Anasarimoth, instead of a place of dung. To the brook of Kedron, to the corner of the gate of the horses of the East, a holy place to the Lord. That is, the places that formerly were outside the city for casting dung shall be enclosed within the city and adorned, and the whole place shall be a holy place to the Lord, that is, set apart for God. And the phrase of the horses of the East means the gate of the horses that is from the East.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":204,"ref":"p204","source":"ΚΕΦΑΛ. ΛΒʹ.\n\nὉ λόγος ὁ γενόμενος. Ὁρᾷς τοῦ Θεοῦ μακροθυμίαν; τοσοῦτον ἠνέσχετο χρόνον αὐτῶν μετὰ τὴν ἀπόστασιν, καὶ τὸ παρασπονδῆσαι, καὶ οὐδὲ οὕτω γέγονε βελτίων· ἀλλὰ καὶ τῶν δεινῶν ἀπειλουμένων, ἴσος ἦν ὁ αὐτός· καὶ οὐκ ἤρκεσε τοῦτο, ἀλλὰ καὶ τὸν προφήτην κατέκλεισεν εἰς δεσμωτήριον. Καὶ Ἱερεμίας ἐφυλάσσετο. Τίνος ἕνεκεν; εἰπέ μοι. Ἐπειδὴ λέγεις· Οὕτως εἶπε Κύριος· Ἰδοὺ δίδωμι τὴν πόλιν ταύτην. Μὴ γὰρ ἐμὰ τὰ ῥήματά ἐστιν; Εἰ μὲν οὖν ἐμὰ, φοβεῖσθαι αὐτὰ οὐ χρή· εἰ δὲ οὐκ ἐμὰ, δεῖ πιστεύειν ὅτι οὐκ ἐμά ἐστι, καὶ ὅτι ἀληθῆ ἔσται· Ἀλλ' ἔθος τοῦτο τοῖς ἐλεγχομένοις λέγειν· Δήσωμεν τὸν δίκαιον, ὅτι δύσχρηστος ἡμῖν ἐστιν. Καὶ ὁ λόγος Κυρίου. Εἶτα ἵνα μὴ ἀπείπῃ, ἀγοράζει κελευσθεὶς παρὰ τοῦ Θεοῦ. Τίς τοῦτο ἂν ἐποίησε; τῆς πόλεως ἁλίσκεσθαι μελλούσης οὗτος ἀγροὺς ἀγοράζει. Καὶ μετ' ὀλίγα· Ἐβούλετο πιστεύεσθαι καὶ περὶ τῶν χρηστῶν. Ἐπειδὴ γὰρ ἐξέβη τὰ λυπηρὰ, καὶ διὰ τῶν πραγμάτων ἔδωκε πεῖραν τῆς αὐτοῦ δυνάμεως ὁ Θεὸς, παραμυθεῖται αὐτοὺς ἐν τοῖς λυπηροῖς ταῖς ἐλπίσι τῶν χρηστῶν· καὶ οὐκέτι ῥήματα, ἀλλὰ πράγματα. *Μηνύσας τοῦ λαοῦ τὴν ἄνοδον, πρὸς πληροφορίαν τῶν λεχθέντων προστάττει τῷ προφήτῃ ἐγκεκλεισμένῳ ἐπὶ τῆς τοῦ βασιλέως φυλακῆς τὸν τοῦ θείου ἀγρὸν, τουτέστι, τοῦ Ἀνανιὴλ, πρίασθαι, καὶ τοῦτο ποιήσας, καὶ τὰ γράμματα συντελέσας, καὶ τὴν νομὴν τοῦ ἀγροῦ δεξάμενος, προσέταξε τῷ Βαροὺχ ἐν ὀστρακίνῳ σκεύει καταθέσθαι τὸ βιβλίον, μήνυμα τοῦ αὖθις τὴν γῆν ἐν ἀπολαύσει τοῦ λαοῦ ἔσεσθαι.","english":"CHAPTER 32.\n\nThe word that came. Do you see God's longsuffering? He endured them for so long a time after their revolt and their transgression of the covenant, and not even so did they become better; but even when terrible things were threatened, he was the same as before; and this did not suffice, but they even shut up the prophet in a prison. And Jeremiah was kept under guard. For what reason? Tell me. Because you say: Thus says the Lord: Behold, I give this city. Are my words not my own? If then they are mine, one ought not to fear them; but if they are not mine, one must believe that they are not mine, and that they will be true. But this is the habit of those who are reproved, to say: Let us bind the righteous man, because he is troublesome to us. And the word of the Lord. Then, so that he might not give up, he buys when commanded by God. Who would have done this? When the city was about to be captured, this man buys fields. And shortly after: He wished to be believed also concerning the good things. For since the painful things had come to pass, and God had given proof of his power through the events themselves, he comforts them in the painful things by the hopes of the good things; and no longer words, but deeds. Having indicated the people's return, for the full assurance of what was said he commands the prophet, shut up in the king's prison, to buy the field of the divine one, that is, of Ananiel, and having done this, and completed the documents, and received the possession of the field, he commanded Baruch to deposit the book in an earthenware vessel, a token that the land would again be for the enjoyment of the people.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":205,"ref":"p205","source":"Τοῦ δὲ Βαροὺχ περιεστῶτος τὴν πόλιν, δέκατον γὰρ ἦν ἔτος τῆς βασιλείας Σεδεκίου, ἐν ᾧπερ ἀνελθὼν ὁ Βαβυλώνιος ἐπολιόρκει τὴν Ἱερουσαλὴμ, ἱκετεύει τὸν Θεὸν θαυμάζων ἐπὶ τῷ γενομένῳ ἢ πῶς προσέταξε τὸν ἀγρὸν λαβεῖν, εἴπερ τὴν πόλιν\n\nπροδίδωσι, καὶ ὥσπερ εἴς τινα ἀμφιβολίαν κατέστη ἐπὶ τοῖς λεχθεῖσι· λέγει τοίνυν ἀκολούθως, ὡς τοῦ Θεοῦ πρὸς αὐτὸν ἀποκρινομένου. Ὁ ὢν, Κύριε. Οὐχ ἁπλῶς ἐπισημαίνεται, καί φησιν· Ὁ ὢν, Δεσπότα, Κύριε. Οὐκ ἔστιν εἰπεῖν, ὅτι παρελεύσεται· δύνασαι ἀεὶ, ἀεὶ γὰρ Κύριος εἶ. Οὐκοῦν κρατεῖς. Καὶ ἀποδιδούς. Οὐ λέγει, ἐπὶ τὴν τρίτην καὶ τετάρτην γενεὰν, ἀλλὰ τοῦτο σιγᾷ. Βούλεται γὰρ αὐτοὺς ἐλεηθῆναι πάλιν. Τῆς δυνάμεως τοῦτο ἔργον ἐστὶ, τὸ καὶ ἐνταῦθα δύνασθαι σώζειν, καὶ κολάζειν τοὺς μετ' ἐκείνους. Οἷον, ὅτι δύνασαι τοὺς μετὰ ταῦτα κολάσαι, τοὺς δὲ σῶσαι ἐκ τῶν προγόνων. Διό φησιν· Οὐδὲν ἀδυνατήσει σοι ῥῆμα, κἂν ἐλεῆσαι δέῃ, κἂν κολάσαι, κἂν ἐπὶ χρόνον πολύν. Ὁ Θεὸς μέγας. Ὅπερ καθ' ἑαυτὸ κεχωρισμένον ἐστὶ παρὰ ἀνθρώποις, σοφίᾳ καὶ δυνάμει. Οἱ ὀφθαλμοί σου. Καὶ καλῶς εἶπεν, Ἀνεῳγμένοι διὰ παντός εἰσιν· οὐδέ ποτε αὐτοὺς μύεις· ἄγρυπνος ὀφθαλμὸς, ἀκοίμητον ὄμμα. Οὐκ ἔχει τις εἰπεῖν, ὅτι Ὁρᾷς μὲν, οὐκ ἀνταποδίδως δέ. Καὶ αὐτὸ τοῖς ἀνθρώποις πάρεστιν, ἀλλ' οὐχ οὕτως ἐπὶ σοῦ, ἀλλ' εἰς πάσας τὰς ὁδοὺς οἱ ὀφθαλμοί σου, καὶ τὰς λανθανούσας. Ὃς ἐποίησας. Καὶ τοῦτο δυνάμεως, καὶ δικαιοσύνης, καὶ φιλανθρωπίας, καὶ γνώσεως ἔργον ἐστί. Καὶ οὐκ ἤκουσαν τῆς φωνῆς σου. Καὶ ἐποίησας συμβῆναι αὐτοῖς ἅπαντα τὰ κακὰ ταῦτα. Ἰδοὺ ὄχλος.","english":"While Baruch was standing by the city—for it was the tenth year of the reign of Zedekiah, in which the Babylonian came up and besieged Jerusalem—he entreats God, marveling at what had happened, or how he had commanded him to take the field, if indeed he was betraying the city, and he had come into a kind of doubt about what was said. He speaks, then, in what follows, as God answering him. \"O Lord, the One who is.\" He does not mark it simply, but says: \"O Master, Lord, the One who is.\" It cannot be said that he will pass away; you are always able, for you are always Lord. Therefore you hold sway. And \"who repays.\" He does not say, \"to the third and fourth generation,\" but he is silent about this. For he wishes them to be shown mercy again. This is the work of power—to be able both to save here and to punish those after them. As if to say: that you are able to punish those after these things, but to save them from their forefathers. Therefore he says: \"No word will be impossible for you,\" whether it be to show mercy, or to punish, or for a long time. \"God is great.\" This, taken by itself, is separated among men, by wisdom and power. \"Your eyes.\" And well did he say: \"They are opened continually\"; you never close them—a watchful eye, a sleepless eye. No one can say: \"You see, but you do not repay.\" And this is present to men, but not so with you; rather, \"your eyes are upon all the ways,\" even those that escape notice. \"Who made.\" And this is the work of power, and righteousness, and love of humanity, and knowledge. \"And they did not hear your voice.\" \"And you made all these evils come upon them.\" Behold, a crowd.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":206,"ref":"p206","source":"Οὐ τολμᾷ τὸ λοιπὸν αἰτῆσαι, ἀλλ' ἀναμιμνήσκει τῶν προτέρων ὑπὲρ τοῦ λαοῦ γενομένων. Οὐκ ἔχω τί εἴπω· ἀλλὰ τὸ ἐπιταχθὲν ἐποίησα, καί τοι τῆς πόλεως ἁλούσης. *Καὶ ἐγένετο λόγος Κυρίου πρός με λέγων· Ἐγὼ Κύριος ὁ Θεὸς πάσης σαρκὸς, μὴ ἀπ' ἐμοῦ κρυβήσεται πᾶς λόγος. Εἶτα προλέγει τῆς πόλεως τὴν ἅλωσιν, καὶ τὴν ἀνάκλησιν ἐπάγει· τοῦτο λέγων πρὸς τὸν προφήτην, ὅτι Μάτην εἰς ἀνίαν κατέστης πριάμενος τὸν ἀγρόν. Ἀκριβῶς γὰρ τὰ μετὰ ταῦτα ἐσόμενα εἰδὼς, τὴν ἀνάκλησιν ὑπεσχόμην. Σημεῖον δὲ ἔστω σοι τῆς ἀκριβείας τοῦ μέλλοντος τὰ παρόντα αὐτοῖς. Ὡς γὰρ νῦν ἔφην ἁλώσεσθαι τὴν πόλιν, καὶ γέγονε τοῦτο· οὕτως μηνύω καὶ τὴν ἀνάκλησιν, καὶ τελέσω τὴν ὑπόσχεσιν. Ἐγὼ Κύριος. Ὁρᾷς, ὅτι τοῦτο αὐτὸν ἠξίου, ὥστε μὴ παραδοῦναι τὴν πόλιν; ὁ δὲ μονονουχὶ ἀπολογούμενος, καὶ τὰ ἁμαρτήματα λέγει τῶν τόπων τῶν μελλόντων κατακαίεσθαι, καὶ τὴν αἰτίαν. Ὅτι ἦσαν. Τὰ παρ' ἐμαυτοῦ πάντα ἐποίησα, φησὶν, ἐδίδαξα, ἐπαίδευσα· οἱ δὲ εἰς κακίαν ἐξώκειλαν. Ἔδειξαν ὅτι προσφιλονεικοῦντες ταῦτα ἐποίουν. Βωμοὺς ἔστησαν ἐν τῷ ναῷ μου· καὶ τὰ ἄλλα δὲ πάντα ἐτόλμων, καὶ τοὺς υἱοὺς κατέκαυσαν, καὶ αὐτὴν τὴν φύσιν ἠγνόησαν. Καὶ νῦν οὕτως εἶπε Κύριος. Ἐγὼ παραδώσω, καὶ ἀνοίσω αὐτούς. Καὶ βίον θαυμαστὸν ἐπιδείκνυται αὐτοῖς, καὶ καρδίαν θεοφιλῆ, ὅπερ ἀεὶ λέγει καὶ διαθήκην αἰώνιον. Ταῦτα τέλος εἴληφεν. Εἰ δὲ οὐκ ἔλαβε, πότε ἔσται, εἰπέ μοι;","english":"He no longer dares to ask, but reminds him of what had formerly been done for the people. I have nothing to say; but I did what was commanded, even though the city was captured. And the word of the Lord came to me, saying: I am the Lord, the God of all flesh; shall any word be hidden from me? Then he foretells the capture of the city, and adds the restoration, saying this to the prophet: In vain you came to grief by buying the field. For knowing precisely what would happen afterward, I promised the restoration. And let the present circumstances be a sign to you of the certainty of what is to come. For just as I said now that the city would be captured, and this has happened, so I announce the restoration also, and I will fulfill the promise. I am the Lord. Do you see that this was what he was asking for, that he not hand over the city? But he, almost defending himself, states both the sins of the places that were about to be burned and the cause. Because they were. I did everything on my part, he says, I taught, I instructed; but they rushed headlong into wickedness. They showed that they did these things in sheer contentiousness. They set up altars in my temple; and they dared all the other things too, and burned their sons, and were ignorant of nature itself. And now thus says the Lord. I will hand them over, and I will bring them up. And he displays to them a marvelous life and a heart beloved of God, which he always speaks of, and an everlasting covenant. These things have received their fulfillment. But if they have not, tell me, when will it be?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":207,"ref":"p207","source":"*Καὶ κτήσεται ἀγροὺς ἐν ἀργυρίῳ, καὶ γράψεται ἐν βιβλίῳ, καὶ σφραγισθήσεται, καὶ διαμαρτυρεῖται μαρτυρίας ἐν τῇ Βενιαμὶν, καὶ κύκλωθεν Ἱερουσαλὴμ, καὶ ἐν πόλεσιν Ἰούδα, καὶ ἐν πόλεσι τοῦ ὄρους, καὶ ἐν πόλεσι τῆς Σεφιλᾶ, καὶ ἐν πόλεσι τῆς Νογὲβ, ὅτι ἀποστρέψω τὰς ἀποικίας αὐτῶν, φησὶ Κύριος. Ὃν γὰρ τρόπον ἐκτήσω σὺ νῦν ἀσφάλειαν τῇ τῆς νομῆς παραδόσει ποιησάμενος, οὕτως ἔσται καὶ μετὰ τὴν ἐπάνοδον. Τὸ δὲ ἐν πόλεσι τῆς Νογὲβ ἀποκλείσματος τὸν τόπον ἐμήνυσε, τουτέστιν, ἐν ταῖς πόλεσι ταῖς πρὸς νότον, ἵνα εἴπῃ, πανταχοῦ τῆς γῆς τῆς ἐπαγγελίας.\n\nΚΕΦΑΛ. ΛΓʹ.\n\nΚαὶ κράξον πρός με. Ὅρα, πῶς βούλεται οἰκειῶσαι διὰ τῆς εὐχῆς τὸν προφήτην; Ἐπεὶ καὶ Μωϋσῆς αὐτὸ ἔπαθε, λέγων ἐν ταῖς ἐπαγγελίαις· Πῶς τοῦτο; μὴ τὸ ὄψον δώσεις αὐτοῖς τῆς θαλάσσης, καὶ βόας, καὶ πρόβατα θύσεις αὐτοῖς; Εἰ γὰρ καὶ μεγάλοι ἦσαν,\n\nἀλλ' ὅμως ἠγνόουν. Ὅτι οὕτως εἶπε Κύριος ὁ Θεὸς Ἰσραὴλ περὶ οἰκιῶν τῆς πόλεως, καὶ τὰ ἑξῆς. Ἐπειδὴ ἐδέδετο ὁ Ἱερεμίας ὡς δύσφημος, καὶ βασιλεῖ ἅλωσιν ἀπειλῶν, προεῖπε δὲ τὴν ἀνάκλησιν κατὰ πρόσταγμα Θεοῦ, καὶ τῇ τοῦ ἀγροῦ νομῇ ἐβεβαίωσε τὸν λόγον, οὐδεὶς δὲ ἔτι προσεῖχε τοῖς λεγομένοις, οἰόμενοι κολακίᾳ μᾶλλον, ἢ ἀκριβεῖ γνώσει τῶν μελλόντων λέγειν τὸν προφήτην ταῦτα, ὥσπερ εἰς ἀδημονίαν, καὶ ἀμφιβολίαν ἐκπεσὼν διετέλει. Λέγει τοίνυν αὐτῷ ὁ Θεὸς, ὅτι Σκόπησον τὴν δύναμιν τὴν ἐμὴν, καὶ ὥσπερ παρήγαγον τὴν κτίσιν, καὶ τάξιν ἐπέθηκα αὐτῇ προσνοῶν τῶν ἀνθρώπων, καὶ νῦν σοι καλέσαντι ὑπήκουσα, καὶ προλέγω τὰ μέλλοντα, καὶ τὴν ἐσομένην εὐθηνίαν, οἷς ἥκιστα ἀπιστεῖν σε προσήκει·","english":"And he shall acquire fields for silver, and it shall be written in a book, and it shall be sealed, and he testifies testimonies in Benjamin, and round about Jerusalem, and in the cities of Judah, and in the cities of the mountain, and in the cities of the Shephelah, and in the cities of the Negeb, because I will turn back their captivities, says the Lord. For in the same way that you have now acquired security by making the delivery of the pasture, so it shall also be after the return. And by \"in the cities of the Negeb\" he indicated the place of confinement, that is, in the cities toward the south, so as to say, everywhere in the land of the promise.\n\nCHAPTER 33.\n\nAnd cry out to me. See how he wishes to make the prophet his own through prayer? Since even Moses experienced this, saying amid the promises: How is this? Will you give them the relish of the sea, and will you slay oxen and sheep for them? For even if they were great, yet nevertheless they were ignorant. Because thus said the Lord God of Israel concerning the houses of the city, and the rest. Since Jeremiah had been bound as a bearer of ill-omen, and as one threatening capture to the king, but had foretold the restoration by the command of God, and had confirmed the word by the delivery of the field, and no one any longer paid attention to what was said, supposing that the prophet said these things rather by flattery than by accurate knowledge of the things to come, he continued as if fallen into distress and doubt. God therefore says to him: Consider my power, and just as I brought forth creation and set order upon it while providing for men, so now I have obeyed you when you called, and I foretell the things to come, and the prosperity that shall be, in which it is most unfitting for you to disbelieve.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":208,"ref":"p208","source":"θαῤῥεῖν δὲ, ὡς οὐδὲν τῶν παρὰ σοῦ λεγομένων ψευσθήσεται· καὶ πείθων αὐτῶν ὡς οὐδὲ τὰ τῆς αἰχμαλωσίας μάτην ποιεῖται, ἀλλ' ἐπὶ σωφρονισμῷ τῶν κολαζομένων, ἐπάγει μετὰ τὸ τὴν ἀνάκλησιν μηνύσαι. *Καὶ ἐγένετο λόγος Κυρίου πρὸς Ἱερεμίαν λέγων, Ἆράγε οὐκ ᾐδέσθη ὁ λαὸς οὗτος; Ἐλάλησε λέγων· Αἱ δύο πατριαὶ, ἃς ἐξελέξατο Κύριος ἐν αὐτοῖς, καὶ ἰδοὺ ἀπώσατο αὐτοὺς, καὶ παρώξυνα τὸν λαόν μου τοῦ μὴ εἶναι ἔτι ἔθνος ἐνώπιόν μου. Μὴ τοῦτο, φησὶ, λογίσῃ, ὅτι τελείαν ἅλωσιν ἐπάγω τῇ πόλει, ἀλλὰ σκόπησον ὡς ἀπὸ τῶν μερικῶν συμφορῶν σωφρονέστεροι ἥκιστα γεγόνασιν Ἰουδαῖοι. Οἱ γοῦν ψευδοπροφῆται, φησὶ, περιόντες διαβάλλουσί με, ὡς ἐναντίον τῇ ἐμαυτοῦ πεποιηκότα ὑποσχέσει, καὶ ὡς ἐκλεξάμενος τὰς δύο πατριὰς, τουτέστι τὰς δύο βασιλείας, τήν τε τοῦ Ἰούδα, καὶ τοῦ Ἐφραὶμ, μικρὰ τῆς ἑαυτοῦ ὑποσχέσεως φροντίσας ἀπωσάμην τὸ πλῆθος· ἀφ' ὧν εἴς τε ἐμὴν καταφρόνησιν, καὶ παντελῆ τῆς εὐσεβείας μεταβολὴν ἤγαγον τὸν λαόν· ὥστε δίκαιόν ἐστιν, αὐτοὺς καὶ ὑπὲρ ταύτης τῆς ἀσεβείας δοῦναι δίκην, ὡς ἂν σωφρονέστεροι γενόμενοι, μετὰ τοῦ προσήκοντος τὴν γῆν οἰκῷεν ἣν τοῖς πατράσιν ἐπηγγειλάμην. Τάδε λέγει Κύριος· Εἰ μὴ τὴν διαθήκην μου ἡμέρας καὶ νυκτὸς, ἀκριβάσματα οὐρανοῦ καὶ γῆς οὐκ ἔταξα. Καίγε τὸ σπέρμα Ἰακὼβ, καὶ Δαβὶδ τοῦ δούλου μου, ἀποδοκιμῶ τοῦ μὴ λαβεῖν ἄρχοντας ἐκ τοῦ σπέρματος αὐτοῦ. Ἡ μὲν οὖν ἔννοια αὕτη, ὅτι Ὥσπερ ὁ ἐπαγγειλάμενος τοῖς ἀνθρώποις, μὴ διαλείπειν τὴν ἐν τῇ κτίσει τάξιν, ἀλλ' εἰσαεὶ ἔσεσθαι χειμῶνα καὶ θέρος, ἔαρ καὶ μετόπωρον μέχρι τοῦ νῦν διετέλεσα φυλάττων τὴν ἐμαυτοῦ ὑπόσχεσιν·","english":"To be confident, then, that nothing of what you have said will prove false; and persuading them that even the things of the captivity are not done in vain, but for the chastening of those being punished, he adds after indicating the restoration: And the word of the Lord came to Jeremiah, saying, Was this people not ashamed? They spoke, saying: The two families which the Lord chose among them, and behold, he has rejected them, and I provoked my people so that they should no longer be a nation before me. Do not reckon, he says, that I am bringing a complete destruction upon the city, but consider how from partial calamities the Jews have by no means become more chastened. At any rate, the false prophets, he says, going about slander me, as though I had acted contrary to my own promise, and as though having chosen the two families, that is, the two kingdoms, that of Judah and that of Ephraim, and having cared little for my own promise, I rejected the multitude; from which things they led the people both to contempt of me and to a complete change of piety; so that it is just that they also pay the penalty for this impiety, so that, having become more chastened, they might inhabit with what is fitting the land which I promised to their fathers. Thus says the Lord: If I have not established my covenant of day and night, the ordinances of heaven and earth. And indeed the seed of Jacob, and of David my servant, I reject so that they should not take rulers from his seed. This, then, is the meaning: that just as the one who promised to men that the order in creation would not cease, but that winter and summer, spring and autumn would always exist, I have continued until now keeping my own promise;","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":209,"ref":"p209","source":"οὕτως ἐπαγγειλάμενος τῷ Δαβὶδ ἐκ τοῦ σπέρματος αὐτοῦ εἰσαεὶ βασιλεύειν, οὐ διαψεύσομαι. Τινὲς δὲ τὸ, ἡμέρας καὶ νυκτὸς, ἀκριβάσμαστα οὐρανοῦ καὶ γῆς οὐκ ἔταξα, οὕτως ἡρμήνευσαν, ὅτι Οὐκ ἂν ἐποίησα οὐρανὸν καὶ γῆν, εἰ μὴ ἡμέραν καὶ νύκτα ἐβουλόμην εἶναι· ἀλλ' ὥσπερ ἐξ ἀρχῆς προθέμενος διαδοχὴν εἶναι ἡμέρας καὶ νυκτὸς, τοῦ οὐρανοῦ καὶ τῆς γῆς τὴν φυσὶν παρήγαγον, καὶ οὐ διέλυσα τὴν ἐπὶ τῇ κτίσει πρόθεσιν, οὕτως οὐδὲ τὴν ἐπαγγελίαν τὴν πρὸς Δαβὶδ διαλύσω. Εἶτα ἐν τούτοις πείσας τὸν προφήτην ὁ Θεὸς, παρακελεύεται αὐτῷ τὴν ἅλωσιν τῆς πόλεως μηνῦσαι τῷ βασιλεῖ Σεδεκίᾳ, καὶ αἰτίαν προσθεῖναι, ὡς ἀμεταμέλητα πταίουσι, καὶ παραβαίνουσι τὰς ἐπὶ Θεοῦ συνθήκας γενομένας· καὶ ἐλέγχει αὐτοὺς, ἐξ ὧν ἀπήλαυσαν ἐλευθερίας κατὰ νόμον ὀμωμόκοτας, τούτους πάλιν ἀνεκαλέσαντο, καὶ ἐπάγει.\n\nΚΕΦΑΛ. ΛΔʹ.\n\nΟὐκ ἀποθανῇ. Ἵνα κἂν οὕτως ἀναπνεύσῃ· τοῦτο γὰρ γέγονεν ἀπενεχθέντος εἰς Βαβυλῶνα αὐτοῦ· καὶ εἰρήνης ἔτυχε πολλῆς, ἵνα μάθῃ τοῦ Θεοῦ τὴν φιλανθρωπίαν, ἵνα εὐπαράδεκτα γένηται τὰ λυπηρὰ, κλαύσονταί σε. Ὁ λόγος ὁ γενόμενος. Νόμος ἦν παλαιὸς, τὸν Ἑβραῖον ἓξ ἔτη δουλεύειν. Ἐβούλετο γὰρ πρὸς πάντας ἀνθρώπους φιλανθρώπους εἶναι τοὺς Ἰουδαίους. Ἀλλ' ἐπειδὴ μὴ ἤθελον, τέως αὐτοὺς ἀπὸ τῶν","english":"Having thus promised to David that from his seed one should reign forever, I will not prove false. But some interpreted the words \"day and night, the ordinances of heaven and earth I have not appointed\" in this way: that I would not have made heaven and earth, unless I willed that there be day and night; but just as from the beginning, having purposed that there be a succession of day and night, I brought forth the nature of heaven and earth, and did not dissolve the purpose concerning creation, so neither will I dissolve the promise made to David. Then, having in these things persuaded the prophet, God urges him to announce the capture of the city to King Zedekiah, and to add the reason, that they sin without repentance and transgress the covenants made with God; and he convicts them, because those who had enjoyed freedom, having sworn according to the law, they summoned them back again, and he adds:\n\nCHAPTER 34.\n\nYou shall not die. That even so he might breathe again; for this happened when he was carried off to Babylon; and he obtained much peace, that he might learn the philanthropy of God, that grievous things might become easily acceptable, they shall weep for you. The word that came. It was an ancient law, that the Hebrew should serve six years. For he wished the Jews to be philanthropic toward all men. But since they were unwilling, for a time he led them away from the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":210,"ref":"p210","source":"συγγενῶν ἀφέλκεται καὶ ἐπάγεται. Τί οὖν γίνεται; συνελθόντες ὅρκους ἔθεντο, καὶ σπονδὰς ἐποιήσαντο ἐπὶ τῶν ἱερέων, ἐπὶ τῶν ἀρχόντων, ἐπὶ τῶν ἄλλων ἁπάντων ἅπαντες, τοῦ Σεδεκίου μεταξὺ τῶν γιγνομένων ὄντος, ὥστε γενήσεσθαι τοῦτο, καὶ ἕκαστον, ἀφεῖναι τὸν δοῦλον καὶ τὴν δούλην. Εἶτα μετενόησαν ἐπὶ τοῖς γιγνομένοις, καὶ εἴασαν αὐτοὺς εἰς παῖδας καὶ παιδίσκας. Καὶ ἐγενήθη λόγος Κυρίου πρὸς Ἱερεμίαν. Πρῶτον ὀφειλέτας καταστήσας, οὕτως ἐνομοθέτησα· δουλείας ἀπήλλαξα, καὶ τὰ αὐτὰ ποιεῖν ἐκέ λευον· μισθὸν ἀπῄτουν τῶν εὐεργεσιῶν. Μὴ γὰρ δωρεὰν τοῦτο ἔπραξα; Ὅτε καλῶς ἔλαβον τῆς δουλείας τὴν πεῖραν, τότε αὐτοὺς πρὸς τὴν ἄφεσιν ὥρμησα. Τί οὖν εἴποι τις ἄν; φιλοσοφώτεροι Ἰουδαῖοι ἡμῶν. Καὶ μετ' ὀλίγα· Ἐκεῖ μὲν γὰρ ἑπτὰ συνεχώρησεν ἔτη, ἐνταῦθα δὲ καθόλου τὴν δουλείαν ἀνεῖλεν. Οὐκ ἔστι δοῦλος, οὐκ ἔστιν ἐλεύθερος. –Καὶ μετ' ὀλίγα· Ἵνα μὴ ῥᾳθυμοτέρους τοῦτο τοὺς δούλους ἐργάσηται, Μὴ καταφρονεῖτε αὐτῶν, ὅτι ἀδελφοί εἰσιν οἱ τῆς εὐεργεσίας ἀντιλαμβανόμενοι, φησίν. Καὶ ὑπεστρέψατε. Οὐχὶ τὴν εἰς ἐκείνους ἀδικίαν ἐκδικῶ γενομένην μόνον, ἀλλὰ καὶ τὴν τοῦ νόμου παράβασιν. Ὑμεῖς οὐκ ἠκούσατέ μου. Τὸ πᾶν ἡμῖν περὶ τῆς εὐσεβείας κινδυνεύεται. Τί οὖν, φησί; χαλεπὴ ἡ τιμωρία, θάνατος ἀντὶ δουλείας, καὶ τίνος ἕνεκεν οὕτως ἀμείβεται;","english":"He draws them away from their kinsmen and brings them over. What then happens? They came together, swore oaths, and made libations before the priests, before the rulers, before all the others—everyone, with Zedekiah present among those things being done—so that this would come to pass, and each would release his male slave and his female slave. Then they repented of what had been done, and they allowed them to remain as male and female servants. And the word of the Lord came to Jeremiah. First having made them debtors, I thus legislated: I freed them from slavery, and I commanded them to do the same things; I demanded a reward for the benefits. For did I do this for nothing? When they had well received the experience of slavery, then I urged them toward release. What then might someone say? The Jews are more philosophical than we are. And after a little: For there he conceded seven years, but here he abolished slavery altogether. There is no slave, there is no free man. —And after a little: So that this might not make the slaves more slack, do not despise them, because those who receive the benefit are brothers, he says. And you turned back. I do not avenge only the injustice done to them, but also the transgression of the law. You did not hear me. The whole matter of our piety is at risk. What then, he says? The punishment is harsh—death instead of slavery—and for what reason is it thus repaid?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":211,"ref":"p211","source":"ὅρκοι παρεβάθησαν, σπονδαὶ κατεπατήθησαν, αὐτὸ τὸ μέγα καθυβρίσθη ὄνομα τοῦ Θεοῦ, ὥστε ὅταν ἴδῃς αὐτοὺς διασπειρομένους, μὴ τὴν εἰς τοὺς δούλους γενομένην ἀδικίαν ἐννοήσῃς μόνον, ἀλλὰ προστίθει καὶ τὸν ὑβρισμένον Θεὸν δι' ἐκείνων, καὶ οὐδὲ τὴν ἀξίαν ὄψει δίκην ὑπομένοντας. Ἰδοὺ ἐγὼ καλῶ ὑμῖν ἄφεσιν, φησὶ Κύριος. Εἶτα μετὰ βραχέα. Καὶ δώσω τοὺς ἀνθρώπους τοὺς παρεληλυθότας τὴν διαθήκην μου, τοὺς μὴ στήσαντας τοὺς λόγους μου τῆς διαθήκης μου, ἧς ἐποίησαν κατὰ πρόσωπόν μου τὸν μόσχον, ὃν ἐποίησαν εἰς δύο, καὶ διῆλθον διὰ μέσου τῶν διχοτομημάτων αὐτῶν, τοὺς ἄρχοντας Ἰούδα, καὶ τοὺς ἄρχοντας Ἰερουσαλὴμ, καὶ τὰ ἑξῆς. Τῆς συνθήκης τὸ εἶδος τέθεικεν ὁ προφήτης, ἐναργέστερον τὸν ἔλεγχον ποιούμενος· μόσχον γὰρ θύσαντες τῷ Θεῷ καὶ διχῆ διελόντες, διῆλθον διὰ μέσου, καὶ προσκεκομικότες τὰ διχοτομήματα, συνέθεντο ἀπολύσειν κατὰ τὸν νόμον τοὺς παῖδας ἐλευθέρους τῷ Θεῷ, ὑποσχόμενος τοῦτο ποιήσειν, ὡς δὴ ἐξιλευόμενοι τὸ Θεῖον ἐπὶ τῇ προκειμένῃ ὀργῇ. Εἶτα ἐκ τῆς τῶν ψευδοπροφητῶν αἰτίας, ὡς οὐκ ὀργιζομένου Θεοῦ μεταγράφοντες ἀνεκαλέσαντο τοὺς ἀπολυθέντας. Ὀργισθεὶς τοίνυν ὁ Θεὸς τὸν ἔλεγχον ποιησάμενος, ἀπειλεῖ αὐτοῖς τὴν ἅλωσιν. Εἴπῃ δ' ἄν τις δικαίως, ὡς κἀκεῖνα τὰ τῆς ἀνακλήσεως ῥήματα καθ' ὃν καιρὸν ἀμείνους ἔδοξαν γενέσθαι, ὑπέσχετο ὁ Θεός· ὅθεν καὶ ὁ προφήτης ὡς ὁρῶν αὐτοὺς μεταβεβλημένους, εἰς ἀπορίαν κατέστη, πολιορκουμένης τῆς πόλεως. Διὰ τοῦτο ὁ Θεὸς πείθων αὐτὸν, καὶ τὴν ἅλωσιν προεῖπε, καὶ ἤλεγξε τὴν γνώμην τῶν σχηματιζομένων τὴν εὐσέβειαν.","english":"Oaths were broken, libations were trampled underfoot, the great name of God itself was insulted, so that when you see them scattered, do not consider only the injustice done to the servants, but add also the God who was insulted through them, and you will see that they do not even endure a punishment worthy of it. Behold, I proclaim to you release, says the Lord. Then after a little. And I will give the men who have transgressed my covenant, who have not kept the words of my covenant, which they made before me with the calf, which they made into two, and passed through the midst of its divided parts, the rulers of Judah, and the rulers of Jerusalem, and the rest. The prophet has set forth the form of the agreement, making the reproof more vivid; for having sacrificed a calf to God and divided it in two, they passed through the midst, and having brought forward the divided parts, they agreed to release the children as free to God according to the law, having promised to do this, as if thereby propitiating the Deity in the face of the impending wrath. Then, on account of the false prophets, as though God were not angry, they altered their course and recalled those who had been released. Therefore God, having become angry and made the reproof, threatens them with capture. And one might justly say that those words of recall, at the time when they seemed to have become better, God promised; whence also the prophet, as though seeing them changed, was brought into perplexity, while the city was under siege. For this reason God, persuading him, both foretold the capture and reproved the disposition of those who were feigning piety.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":212,"ref":"p212","source":"Τὴν πόλιν οὐδὲν ἕτερον ἐποίησεν ἐν πολιορκίᾳ εἶναι, ἀλλ' ἢ τὸ μὴ μεῖναι τὰς συνθήκας, καὶ τὰς πρὸς τοὺς Βαρβάρους τῷ Σεδεκίᾳ γεγενημένας. Τί τούτων γένοιτ' ἂν ἀναισθητότερον; Ἐπιορκία τὴν πόλιν εἷλε, καὶ πάλιν τὸ αὐτὸ νόσημα γίνεται, μονονουχὶ φιλονεικοῦντες τῷ Θεῷ ταῦτα ἐποίουν. Ὅσοι κέχρησθε τοῖς ὅρκοις, καὶ παραβαίνετε τούτους, ὁρᾶτε τὰς τιμωρίας.\n\nΚΕΦ. ΛΕʹ.\n\n*Ἣν εἰσήγαγον εἰς τὸν οἶκον Κυρίου, εἰς τὸ παστοφόριον υἱῶν Ἀννάν. Τουτέστιν, εἰς τὴν ἐξέδραν τὴν ἀπονενεμημένην τῷ Ἀννάν. Αὐτὸς δέ ἐστιν ἐγγὺς οἴκου τῶν ἀρχόντων ἐπάνω τοῦ παστοφορίου Μαασαίου υἱοῦ Σαλμὼν, τοῦ φυλάσσοντος τὸν\n\nσταθμόν. Ὁ Ἑβραῖος, τοῦ φυλάσσοντος τὴν ἐσθῆτα τῆς λειτουργίας. Καὶ ἔδωκα κατὰ πρόσωπον αὐτῶν. Ἄξιον θαυμάσαι, πῶς ἐν τοιούτῳ δήμῳ ζῶντες, τὴν ἄκραν ἤσκησαν φιλοσοφίαν. Λευῖταί τινες ἦσαν· οὗτοι εἶδον πολλὰ ὑποδείγματα, τοὺς Ναζαραίους, τοὺς περὶ Ἠλίαν καὶ Ἐλισσαῖον, ἐζήλωσαν. Ὁρᾷς,ὅτι εἰ ἐβούλοντο προσέχειν, εἶχον ὑποδείγματα; Ἀλλὰ καὶ οὗτοι γεγόνασιν αἰχμάλωτοι· εἰ γὰρ Ἱερεμίας, καὶ Ἰεζεκιὴλ, καὶ Δανιὴλ, πολλῷ μᾶλλον καὶ οὗτοι. Τοὺς γὰρ ἀγαθοὺς καὶ γενναίους ἄνδρας οὐδὲν τούτων ἐλύπει, ἀλλὰ καὶ λαμπροὺς ἐποίει, καὶ ἐν ὀδύναις παραμυθία τὸ πρᾶγμά ἐστι. Καὶ μετ' ὀλίγα· Καὶ ἤγαγεν αὐτοὺς εἰς οἶκον Κυρίου, ἵνα καὶ ἀπὸ τοῦ τόπου, καὶ ἀπὸ τοῦ ἀνδρὸς δυσωπηθῶσιν· ἀλλὰ οὐδὲν αὐτοὺς ἐδελέασεν, ὥστε πάντοθεν ἀνῄρηται τοῖς Ἰουδαίοις ἀπολογία. Καὶ μετ' ὀλίγα· Ὅρα τὰ ἀποστολικὰ προειληφότα. Καὶ εἶπον· Οὐ μὴ πίωμεν οἶνον, ὅτι Ἰωναδὰβ υἱὸς Ῥιχὰβ ὁ πατὴρ ἡμῶν ἐνετείλατο ἡμῖν.","english":"Nothing else made the city besieged except that the agreements were not kept, and the agreements made by Zedekiah with the barbarians. What could be more senseless than these things? Perjury captured the city, and again the same disease occurs; they did these things almost as if striving against God. All you who have used oaths and transgress them, see the punishments.\n\nCHAPTER 35.\n\nWhich I brought into the house of the Lord, into the chamber of the sons of Anan. That is, into the hall assigned to Anan. And he is near the house of the rulers above the chamber of Maasaias son of Salom, who guards the\n\nstation. The Hebrew says, who guards the garment of the ministry. And I set before their faces. It is worthy of wonder how, living among such a people, they practiced the highest philosophy. There were certain Levites; these saw many examples, the Nazirites, those around Elijah and Elisha, and they emulated them. Do you see that if they had wished to pay attention, they had examples? But these too became captives; for if Jeremiah, and Ezekiel, and Daniel did, much more also these. For nothing of these things distressed good and noble men, but it even made them illustrious, and in pains the matter is a consolation. And after a little: And he brought them into the house of the Lord, so that they might be shamed both by the place and by the man; but nothing enticed them, so that from every side the defense of the Jews is destroyed. And after a little: Observe the apostolic things foretaken. And they said: We will not drink wine, because Jonadab son of Rechab our father commanded us.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":213,"ref":"p213","source":"Οὐ μὴ πίητε οἶνον ὑμεῖς, καὶ οἱ υἱοὶ ὑμῶν ἕως τοῦ αἰῶνος, καὶ τὰ ἑξῆς. Ἀπόγονοι ἦσαν οὗτοι τοῦ Ἰωναδὰβ, ὃς ἡσθεὶς τῷ ὑπὲρ τοῦ Θεοῦ ζήλῳ, εἰς ἀπάντησιν ἧκε τῷ βασιλεῖ. Ἐκεῖνος τοίνυν πάλαι τὴν Ἀχαὰβ παρανομίαν ὁρῶν, καὶ εἰδὼς ἀληθῆ τὰ παρὰ τῶν προφητῶν ῥήματα, καὶ σφόδρα προσδοκῶν ἅλωσιν τῆς χώρας, καὶ καταστροφὴν τῶν πόλεων, τοῖς αὐτοῦ υἱοῖς ἐνετείλατο ταῦτα, οὐχ ὥστε μόνον φυλάξαι, ἀλλ' ὥστε καὶ τοῖς οἰκείοις ἐγγόνοις παραδοῦναι τὸ παράγγελμα. Ἐκεῖθεν φαίνονται οὗτοι μέχρι τοῦ νῦν φυλάξαντες τὸ τοῦ προπάτορος πρόσταγμα. Ἡμεῖς καὶ αἱ γυναῖκες ἡμῶν. Εἶτα ἵνα μὴ λέγῃ τις· Πῶς οὖν τὴν πόλιν κατειλήφατε νῦν, καὶ οἰκίας οἰκεῖτε; ἐπὶ τὸ στρατόπεδον καταφεύγουσι· τοῦτο γὰρ ἐσχάτης ἀνοίας, ἑκόντας ἑαυτοὺς ἐκδοῦναι τοῖς πολεμίοις. Οὐ μὴ λάβητε παιδείαν. Οἱ υἱοὶ Ἰωναδὰβ ἀνθρώπου ἀπελθόντος ἐστήσαντο ἐντολὴν, ὑμεῖς δὲ παρέβητε τὰς ἐμὰς, τὸν ἐπιτάξαντα. Βούλεσθε ἰδεῖν τῶν ἐπιταγμάτων τὸ ῥᾷστον; ἐγὼ μὲν ἐπέταξα εὔκολα, καὶ ἀναγκαῖα σφόδρα, ὥστε πονηρίας ἀπέχεσθαι καὶ εἰδώλων· ἐκεῖνος δὲ πολὺ δύσκολα. Ἀλλ' ἐκεῖνος μὲν εἶπε, καὶ ἀπῆλθεν· ἐγὼ δὲ ὑμῖν καθ' ἑκάστην ἐνηχῶ τὴν ἡμέραν, καὶ οὐδὲν γίνεται πλέον. Καὶ ἔστησαν υἱοὶ Ἰωναδάβ. Καὶ οὐ λέγει ποίαν· ἀλλὰ μὴ βουλόμενος αὐτοῖς φορτικὴν ποιῆσαι τὴν κατηγορίαν, ὅρα πῶς ἐστι δημοτικὸς, οὐδὲν παρ' αὐτῷ τυραννικόν· πῶς πάντο θεν αὐτοὺς ἀφαιρεῖται συγγνώμης, λέγων· Ὁ δὲ λαὸς οὗτος οὐκ ἤκουσέ μου Διὰ τοῦτο, οὕτως εἶπε Κύριος. Τοὺς δὲ υἱοὺς Ἰωναδὰβ ἱερωσύνῃ διηνεκεῖ τιμᾷ, λέγων·","english":"You shall by no means drink wine, you and your sons forever, and the rest. These were descendants of Jonadab, who, delighted with zeal for God, came to meet the king. He, therefore, long ago, seeing the lawlessness of Ahab and knowing that the words of the prophets were true, and greatly expecting the capture of the land and the overthrow of the cities, commanded these things to his sons, not only to keep them, but also to hand down the command to his own descendants. From that time these appear to have kept the command of their forefather until now. We and our wives. Then, so that no one might say: How then have you now taken the city and dwell in houses? They flee to the camp; for this is the height of folly, to surrender themselves willingly to the enemies. You shall by no means receive instruction. The sons of Jonadab established a command of a man who has departed, but you have transgressed mine, who gave the command. Do you wish to see the easiest of the commands? I indeed commanded easy things, and very necessary ones, namely to abstain from wickedness and from idols; but he commanded very difficult ones. But he spoke, and departed; but I sound in your ears each day, and nothing more happens. And the sons of Jonadab stood. And he does not say which; but not wishing to make the accusation burdensome for them, see how democratic he is, nothing tyrannical in him; how he takes away from them every excuse, saying: But this people did not hear me. Therefore, thus says the Lord. But the sons of Jonadab he honors with perpetual priesthood, saying:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":214,"ref":"p214","source":"Οὐ μὴ ἐκλείπῃ ἀνὴρ τῶν υἱῶν Ἰωναδὰβ παρεστηκὼς πρόσωπόν μου πάσας τὰς ἡμέρας. Μὴ γὰρ νομίσητε διαπίπτειν τὴν εὐλογίαν τοῦ πατρός.\n\nΚΕΦΑΛ. Λς ʹ.\n\nΚαὶ ἐνετείλατο Ἱερεμίας. Ὅρα Θεοῦ πρόνοιαν. Ἐκεῖνοι μὲν τὸν ἰατρὸν ἔδησαν, ὁ δὲ Θεὸς καὶ οὕτως δεικνὺς αὑτοῦ τὴν φιλανθρωπίαν, οὐκ ἐξέβαλεν αὐτὸν, ἀλλ' εἴασεν ἐν τῷ δεσμωτηρίῳ, ἵνα τὸν τούτων θυμὸν παραμυθήσηται, καὶ μὴ φιλονεικοτέρους ἐργάσηται, οὐ μὴν τῆς θεραπείας αὐτοὺς ἀπεστέρησεν, ἀλλὰ ποιεῖ διὰ γραμμάτων αὐτοὺς ἀναμνησθῆναι τὸ πᾶν, καὶ ἐν καιρῷ νηστείας. Καὶ ἐγενήθη ἐν τῷ ἔτει τῷ ὀγδόῳ. Τίνος δὲ ἕνεκεν ἐν καιρῷ νηστείας; ἵνα καὶ τὸν καιρὸν ἔχῃ συμπράττοντα, καὶ πάντες παρῶσιν ἀκούοντες. Λυπεῖ τὰς ὄψεις τὰς ὑμετέρας ἡ ὄψις τοῦ προφήτου φαινομένη. Ἰδοὺ δι' ἑτέρου σκεύους ὑμῖν τὸ φάρμακον παραδίδωμι ἐπιτίθησι. Καὶ ἐγενήθη ἀναγινώσκοντος Ἰουδίν. Ταῦτα ἀκούσας ὁ βασιλεὺς, καὶ ἀκούσας τὰ δυνάμενα καὶ λίθον μαλάξαι, συνέκοψε τὸ βιβλίον· ὥσπερ ἂν εἴ τις τὸν ἰατρὸν οὐχ εὑρὼν, τὸ φάρμακον λαβὼν, εἰς τὸ πῦρ ἔῤῥιψεν. Εἶδες μανίαν καὶ ἀγριότητα; Οὐχ ἁπλῶς ἔκοψεν,","english":"There shall not fail a man of the sons of Jonadab standing before my face all the days. For do not suppose that the blessing of the father falls away.\n\nCHAPTER 36.\n\nAnd Jeremiah commanded. Observe the providence of God. They bound the physician, but God, even so displaying his own love for humanity, did not cast him out, but allowed him to remain in the prison, so that he might soothe their anger and not make them more contentious; yet he did not deprive them of the cure, but causes them to be reminded of everything through writings, and at the time of fasting. And it came to pass in the eighth year. And for what reason at the time of fasting? So that the time itself might cooperate, and all might be present to hear. The sight of the prophet appearing grieves your eyes. Behold, through another vessel I deliver the remedy to you, he adds. And it came to pass when Judin was reading. The king, having heard these things, and having heard things able to soften even a stone, cut up the scroll; as if someone, not finding the physician, took the medicine and threw it into the fire. Do you see the madness and the savagery? He did not cut it up casually,","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":215,"ref":"p215","source":"ἀλλ' εἰς τὸ πῦρ ῥίπτει· πολλὴ τῶν παρεστηκότων νωθεία. Ἠναντιώθησαν δέ τινες, φησί. Καὶ μετ' ὀλίγα· Ὅρα δαιμονικὴν μανίαν· οὐχὶ πρὸς τὸν προφήτην, ἀλλὰ καὶ πρὸς τὰ ῥήματα ταῦτα, καὶ πρὸς τὰ πράγματα γράμματα ἀπεχθῶς εἶχεν. *Καὶ ἐνετείλατο ὁ βασιλεὺς τῷ Ἱερεμιὴλ υἱῷ τοῦ βασιλέως συλλαβεῖν τὸν Βαροὺχ τὸν γραμματέα, τουτέστι, τὸν ὀξυγράφον καὶ τὸν Ἱερεμίαν τὸν προφήτην, καὶ κατεκρύβησαν ὑπὸ Κυρίου. Καὶ τὸν ἀνωτέρω λέγει, ὅτι τοῦ Θεοῦ προστάξαντος γράψαι ἅπαντας τοὺς λόγους, οὓς πρὸς τὸν λαὸν ἔφη ἀπὸ τῶν τοῦ Ἰωσίου καιρῶν μέχρι τετάρτου ἔτους τῆς βασιλείας Ἰωακεὶμ, ἐν ᾧ ταῦτα ἔγραψεν, ὅτι μεταπεμψάμενος τὸν Βαροὺχ ἔφη· *Ἐγὼ φυλάσσομαι, καὶ οὐ δύναμαι εἰσελθεῖν εἰς οἶκον Κυρίου, καὶ εἰσελεύσῃ σὺ, καὶ ἀναγνώσῃ ἐν τῇ κεφαλίδι ταύτῃ, ἐν ᾧ ἔγραψας ἐκ στόματός μου τοὺς λόγους Κυρίου εἰς τὰ ὦτα τοῦ λαοῦ ἐν ἡμέρᾳ νηστείας. Εἰ τοίνυν ἐφυλάττετο, πῶς ἐκρύβη; Εὔδηλον τοίνυν, ὡς ἐπὶ τοῦ Ἑλισσαίου ἀορασίᾳ ἐπλήγησαν οἱ ἐλθόντες αὐτὸν κατασχεῖν τῶν Σύρων. Τοῦτο γέγονε καὶ νῦν τοῦ Θεοῦ ἀφανεῖς αὐτοὺς κατά τινα ἀόρατον δύναμιν πεποιηκότος, ὡς ἑστᾶναι μὲν αὐτοὺς πρὸ πάντων, μὴ φαίνεσθαι δέ. Πάλιν λάβε. Ὅρα τοῦ Θεοῦ τὴν φιλανθρωπίαν, μετὰ τοσαύτην ἀπείθειαν πάλιν αὐτοῖς συμβουλεύοντος. Ἡμεῖς δὲ πολλάκις ἀντίστασιν ὑποπτεύοντες, τὴν ἀρχὴν οὐδὲ παραινοῦμεν, ἢ πῶς ἅπαξ ἀποτυχόντες, ὕβριν τὸ χρῆμα νομίζομεν, καὶ πάλιν λέγειν οὐκ ἀνεχόμεθα, Θεοῦ τοσαύτην ὑπομείναντος ὕβριν περὶ τὴν καῦσιν τοῦ βιβλίου, καὶ τῶν προφητῶν τὴν ἐπιβουλήν.","english":"but throws it into the fire; great is the sluggishness of the bystanders. But some opposed, he says. And shortly after: Observe the demonic madness; he was hostile not only toward the prophet, but also toward these words and toward the deeds and the writings. And the king commanded Jeremiah the son of the king to seize Baruch the scribe, that is, the swift writer, and Jeremiah the prophet, and they were hidden by the Lord. And he says the foregoing, that when God had commanded him to write all the words which he spoke to the people from the times of Josiah until the fourth year of the reign of Jehoiakim, in which he wrote these things, that having sent for Baruch he said: I am under guard, and I cannot enter the house of the Lord, and you shall enter and read in this scroll, in which you wrote from my mouth the words of the Lord, in the ears of the people on the day of fasting. If, then, he was under guard, how was he hidden? It is evident, then, that as in the case of Elisha, those of the Syrians who came to seize him were struck with blindness. This happened also now, God having made them invisible by some invisible power, so that they stood before all but were not seen. Take again. Observe the philanthropy of God, who after such great disobedience again counsels them. But we often, suspecting opposition, do not even advise at the outset, or, having failed once, we regard the matter as an insult and cannot endure to speak again, though God endured such great insult concerning the burning of the book and the plot against the prophets.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":216,"ref":"p216","source":"Πάντες ζητοῦσι τὸ μέλλον, ὑπακούειν δὲ τοῖς μὴ καθ' ἡδονὴν οὐκ ἀνέχονται. Εἷς δὲ ὁ λόγος ἀεὶ τοῦ προφήτου, καὶ ἀκολάκευτος πρὸς τοὺς τιμῶντας ἀτιμῶντας. Δείκνυσι δὲ, ὅτι μὴ ἀδικεῖ λέγων τἀληθῆ, μηδὲ ἄξιός ἐστι φυλακῆς, τὸ δὲ Ἐλενιὼθ, Ἀκύλας ἐξέδωκεν ἐργαστήρια. Καὶ προσετέθησαν αὐτῷ λόγοι πλείονες. Οὗτοι ἀξιόπιστοι ἦσαν.\n\nΚΕΦΑΛ. ΛΖʹ.\n\nΚαὶ ἤκουσαν οἱ Χαλδαῖοι. Τίνος ἕνεκεν ἀναχωροῦσιν οἱ Χαλδαῖοι; ἵνα πάντοθεν μάθωσιν οἱ Ἰουδαῖοι, ὅτι οὐκ οἰκείᾳ δυνάμει ἐπῆλθον αὐτοῖς καὶ ἐπολέμησαν, ἀλλ' αὐτοῦ συγχωρήσαντος. Ὅτι οὕτως εἶπε. Ὅταν γὰρ βούληταί τι διά τινων ὁ Θεὸς ἐργάζεσθαι, πρῶτον αὐτοὺς δείκνυσιν ἀσθενεῖς, ἵνα τὸ πᾶν αὐτοῦ νομισθῇ. Ὃ καὶ ἐνταῦθα γέγονεν. Ἐγένετο δὲ, ὡς ἀνέβη ἡ δύναμις τῶν Χαλδαίων ἀπὸ Ἱερουσαλὴμ, ἀπὸ προσώπου τῆς δυνάμεως Φαραὼ, ἐξῆλθεν Ἱερεμίας ἀπὸ Ἱερουσαλὴμ, καὶ τὰ ἑξῆς. Τινές φασιν, ὡς οὐκ ἀσθενείᾳ Βαβυλώνιοι ἀνεχώρησαν, Αἰγυπτίων πολεμούντων, ἀλλ' ὡς τοῦ βασιλέως μὴ παρόντος· οἶμαι δὲ περιττὸν εἶναι τὸν λόγον τοῦτον· οὐδὲ γὰρ ἐν τῇ ἐσχάτῃ ἁλώσει παρῆν. Ἐν γοῦν τῇ Δεβλαθᾶ ὁ Σεδεκίας ἀπηνέχθη μετὰ τὴν ἐσχάτην ἅλωσιν τῆς πόλεως. Ἡγοῦμαι τοίνυν, ὡς οὐκ ἀξιόμαχον εἶχον δύναμιν πρὸς τὸ τῶν πολεμίων πλῆθος, καὶ Θεὸς δὲ αὐτοῖς ὡς δικαίοις ἐπήμυνεν, ἀσθενέστερον δὲ τὸν λαὸν διὰ τὰς ἁμαρτίας εἰργάσατο. Ἔστι τοίνυν ἐκ τούτου εἰπεῖν, ὅτι τὰ μέλλοντα ἀποβαίνειν προεῖπε Θεὸς, οὐκ αὐτὸς ἐπάγων τὰς συμφορὰς, ἀλλ' ἀπειλῶν τὰ ἐσόμενα, καὶ μὴ τὸ βοηθεῖν ἀπειλήσας. Χρήσιμος δὲ οὗτος ὁ λόγος καθ' ὅλου.","english":"All seek the future, but they cannot endure to obey what is not to their liking. The prophet's word is always one and the same, and never flatters those who honor or dishonor him. He shows that he does not act unjustly in speaking the truth, nor is he worthy of imprisonment; but the word Elenioth Aquila rendered as workshops. And there were added to him more words. These were trustworthy.\n\nCHAPTER 37.\n\nAnd the Chaldeans heard. For what reason do the Chaldeans withdraw? So that the Jews might learn from every side that they did not come against them and make war by their own power, but by his permission. For thus he said. For when God wishes to accomplish something through certain people, he first shows them to be weak, so that the whole might be attributed to him. This is what happened here as well. And it came to pass, when the force of the Chaldeans had gone up from Jerusalem, from before the force of Pharaoh, Jeremiah went out from Jerusalem, and so on. Some say that the Babylonians did not withdraw out of weakness, while the Egyptians were warring, but because the king was not present; but I think this argument is superfluous, for he was not present even at the final capture. At any rate, Zedekiah was carried off to Debir after the final capture of the city. I therefore consider that they did not have a force fit to fight against the multitude of the enemy, and God came to their aid as to the righteous, but he made the people weaker because of their sins. From this, then, it is possible to say that God foretold what was going to happen, not himself bringing on the disasters, but threatening what would be, and not having threatened to help. And this word is useful in general.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":217,"ref":"p217","source":"Ὅτι οὐκ ἐπειδὴ προλέγει Θεὸς γίνεται τὰ πράγματα, ἀλλ' ἐπειδὴ εἶναι μέλλει Θεὸς προειδὼς προμηνύει· οὕτω γοῦν καὶ τὰ περὶ Χριστοῦ ὑπὸ τῶν προφητῶν εἰρημένα ἔστιν ἐκλαβεῖν, καὶ τὴν Ἰούδα παρὰ τοῦ Χριστοῦ πρόῤῥησιν γενομένην. Καὶ ἐγένετο αὐτὸς ἐν τῇ πόλει Βενιαμὶν, καὶ ἐκεῖ ἄνθρωπος παρ' ᾧ κατέλυεν ὄνομα αὐτῷ Ἀρουία, καὶ συνέλαβεν Ἱερεμίαν τὸν προφήτην λέγων· Πρὸς τοὺς Χαλδαίους σὺ φεύγεις; Τὸ, Παρ' ᾧ κατέλυεν, ἀντὶ τοῦ, Παρ' ᾧ\n\nὁδοιπορῶν μένειν εἰώθει. Καὶ παρέδωκαν αὐτὸν εἰς οἶκον φυλακῆς εἰς τὸ δεσμωτήριον, εἰς τὸν οἶκον Ἰωνάθαν τοῦ γραμματέως, ὅτι τὴν οἰκίαν αὐτοῦ ἐποίησαν φυλακὴν, ὅτι ἦλθεν ὄχλος εἰς τὴν οἰκίαν τοῦ λάκκου, καὶ εἰς τὴν Χερέθ. Τουτέστιν, τὴν οἰκίαν Ἰωνάθαν εἱρκτὴν ἐποίησαν, καὶ ὄχλος ἐγκέκλειστο ἐκεῖ· τὸ δὲ εἰς τὴν Χερὲθ, τουτέστιν, εἰς τὸν τῆς ἐποχῆς οἶκον. Οὕτω γὰρ ὁ Ἑβραῖος Φεθχλὼ, ὅπερ ἑρμηνεύει, οἶκον ἐποχῆς· ἀντὶ γὰρ τῆς φυλακῆς, ἐποχὴν ἔθος ἔχει λέγειν. Καὶ ἐπικράνθησαν. Καθάπερ τὰ θανατοῦντα θηρία, οὕτω λοιπὸν ὕβριζον καὶ εἰς τοὺς προφήτας. Εἰ γὰρ ἔφευγε, τί ἦν; οὐχ ὑμεῖς αὐτὸν ἐπιστομίζετε; οὐχ ὑμεῖς αὐτὸν κωλύετε τοῦ φθέγγεσθαι; Τί ἦν, εἰ ἔφυγε; Καὶ μὴν εἰ ἔφυγεν, ὑμῖν κοῦφον ἦν· ἀπηλλάττεσθε τῶν ἐλέγχων, ἐλεύθεροι τῆς κατηγορίας ἦτε. Ἀλλ' ὅρα πανταχοῦ τὴν κατηγορίαν καὶ κακίαν διεστραμμένην· τίνος ἕνεκεν καὶ ἐμάστιξαν αὐτόν; ἀμύνεσθαι ὑπὲρ τῆς παῤῥησίας. Καὶ ἀπέστειλέ σε Σεδεκίας. Τίνος ἕνεκεν ἐκάλεσεν αὐτόν; ἐνόμισεν αὐτοῦ τὴν παῤῥησίαν ὑπὸ τῆς θλίψεως ταπεινοτέραν γενέσθαι, καὶ ἑτέρων ἀκούσεσθαι ῥημάτων.","english":"For it is not because God foretells that events come to be, but because they are going to be, God, foreknowing, announces them beforehand. In this way, at any rate, one can understand both the things spoken about Christ by the prophets and the prediction made by Christ about Judas. And he himself was in the city of Benjamin, and there was a man with whom he lodged, whose name was Aruia, and he seized Jeremiah the prophet, saying: Are you fleeing to the Chaldeans? The phrase \"with whom he lodged\" is instead of \"with whom, as he traveled, he was accustomed to stay.\" And they handed him over to the house of custody, into the prison, into the house of Jonathan the scribe, because they made his house a prison, because a crowd came to the house of the pit, and to Cheroth. That is, they made the house of Jonathan a prison, and a crowd was shut up there; and \"to Cheroth\" means \"to the house of detention.\" For thus the Hebrew Phethchlo, which translates as \"house of detention\"; for instead of \"prison,\" it is customary to say \"detention.\" And they were embittered. Just like deadly wild beasts, so from then on they were insulting even the prophets. For if he was fleeing, what was it? Were you not the ones silencing him? Were you not the ones preventing him from speaking? What was it, if he fled? And indeed, if he had fled, it would have been easy for you: you would have been rid of the rebukes, you would have been free from the accusation. But observe everywhere the accusation and the wickedness turned aside; for what reason did they also scourge him? To defend themselves on account of his boldness. And Zedekiah sent you. For what reason did he call him? He thought that his boldness had become more humble under affliction, and that he would listen to other words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":218,"ref":"p218","source":"Εἶτα ἵνα ἀνύποπτος γένηται, οὐκ ἐρωτᾷ αὐτὸν ἁπλῶς, ἀλλά φησιν· Εἰ ἔστι λόγος Κυρίου; Διδοὺς αὐτῷ καὶ εὐπρόσωπον ἀναχώρησιν. Ἀλλὰ πολλῷ φοβερωτέρα ἦν τοῦ δεσμωτηρίου ἡ σιγή. Καὶ εἶπεν· Ἔστιν. Ὁρᾷς τὰ ἀποστολικὰ κατορθώματα προανατυπούμενα; οὕτω καὶ ἐπ' ἐκείνων ἐγένετο· πανταχοῦ ἦσαν οἱ αὐτοί· οὐδὲν αὐτῶν τὴν παῤῥησίαν ἀνέκοπτεν. Καὶ ποῦ εἰσιν οἱ προφῆται ὑμῶν; Ταῦτα ἐκεῖνος παθεῖν ἐχρῆν, οὐκ ἐμὲ τὸν ἀληθεύοντα. Μὴ γὰρ ἐγὼ ἐπήγαγον; εἰ γὰρ μὴ ἐξέβη τὰ πράγματα, καλῶς ἔλεγον, ὅτι περισσῶς ἐλύπησεν ἡμᾶς· νῦν δὲ ἐκβάντων, πως οὐχὶ καὶ στεφανοῦσθαί με δίκαιον; Καὶ οὐ λέγω ὅτι εὐηργέτησα, ἀλλὰ τί ἠδίκησα; καὶ ἀξιοῖ ἀπολυθῆναι τοῦ δεσμωτηρίου. Τίς γὰρ οὐκ ἂν ἐθέλοι πάσχων κακῶς ἀπαλλαγῆναι; Ἵνα εἰδῇς, ὅτι τῆς αὐτῆς ὑπῆρχε φύσεως. Καὶ συνέταξεν. Οὐκ εἰς τὴν προτέραν, καὶ κελεύει ἄρτους δίδοσθαι αὐτῷ. Τί γὰρ ἔδει λοιπὸν ὀργίζεσθαι, τῶν πραγμάτων ἐκβάντων; Ὁ δὲ οὐδέπω καθυφῆκε τὴν παῤῥησίαν.\n\nΚΕΦΑΛ. ΛΗʹ.","english":"Then, so that he might be above suspicion, he does not simply ask him, but says: Is there a word of the Lord? — giving him also a respectable way of retreat. But the silence was far more fearful than the prison. And he said: There is. Do you see the apostolic achievements prefigured? Thus it also happened in their case: everywhere they were the same; nothing checked their boldness. And where are your prophets? It was necessary for that man to suffer these things, not for me who speak the truth. For did I bring them on? For if the events had not come to pass, they would rightly say that he troubled us excessively; but now that they have come to pass, how is it not just that I too be crowned? And I do not say that I did good, but what wrong did I do? And he asks to be released from the prison. For who would not wish, when suffering evil, to be rid of it? So that you may know that he was of the same nature. And he gave orders. Not to the former prison, and he commands that bread be given to him. For what need was there to be angry any longer, when the events had come to pass? But he had not yet at all let go of his boldness.\n\nCHAPTER 38.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":219,"ref":"p219","source":"Καὶ ἐν τῷ λάκκῳ οὐκ ἦν ὕδωρ, ἀλλ' ἢ βόρβορος, καὶ ἦν Ἱερεμίας ἐν τῷ βορβόρῳ. Ὑπαίθριος ὢν ὁ λάκκος, πηλοῦ ἐπληροῦτο. Ἔῤῥιψαν τοίνυν αὐτὸν, καὶ ἐβυθίσθη, καὶ ἐνεπάρη τῷ πηλῷ· οὐ μὴν ὅλος ἐβαπτίσθη· οὐδὲ γὰρ ζῇν οὕτως ἠδύνατο. Ἐπονηρεύσω ἃ ἐποίησας. Οὐδὲν ἠδίκησεν ὁ ἀνήρ· τὸ πᾶν τῆς ἐκείνων κακίας γέγονεν· οὐδὲν ἔχοντες ἐγκαλεῖν, ταῦτα εἰργάσαντο εἰς τὸν ἄνθρωπον τοῦ Θεοῦ. Καὶ ἔλαβεν Ἀβδεμέλεχ τοὺς ἀνθρώπους μεθ' ἑαυτοῦ, καὶ εἰσῆλθεν εἰς τὴν οἰκίαν τοῦ βασιλέως τὴν ὑπόγεων. Τουτέστιν, εἰς τὸν στάβλον. Ὑπόγεων γὰρ ἵνα εἴπῃ, τὴν εἰς τὸ φανερὸν οὖσαν. Οὕτω γὰρ καὶ ὁ Ἑβραῖος λέγει. Καὶ ἔλαβεν ἐκεῖθεν παλαιὰ ῥάκη, καὶ παλαιὰ σχοινία, καὶ ἔῤῥιψεν αὐτὰ πρὸς Ἱερεμίαν τὸν προφήτην, καὶ τὰ ἑξῆς. Ἔλαβε τῶν ἵππων τὰ στρώματα, καὶ τὰ πιλωτὰ, ἃ ἔθος ἐπιστρωννύειν τοῖς ἐπικαθίσμασι. Τὸ γὰρ ἔμπροσθεν πάλιν λεγόμενον· Καὶ τὰ παλαιὰ ῥάκη, καὶ τὸ μαλέην, τοῦτο μηνύει· τουτέστι, τὰ πιλωτά. Ὥστε κἀντεῦθεν τὰ παλαιὰ σχοινία. Ἀντὶ τοῦ τὰ παλαιὰ ὑποστρώματα τῶν ἵππων λέγει. Ταῦτα τοίνυν ῥίψας τῷ προφήτῃ φησί· Θὲς αὐτὰ ὑπὸ τοὺς ἀγκῶνας τῶν χειρῶν σου, ὑπὸ κάτω τῶν σχοινίων. Ἀντὶ τοῦ, ὑπὸ τὰς μάλας, ἵνα οὕτως ἀσφαλῶς δεδεμένος ἀναχθῇ. Καὶ εἶπεν Ἱερεμίας. Τίνος ἕνεκεν ἀκοῦσαι βούλει; ἵνα με ἀνέλῃς, ταύτῃ μάλιστα αὐτοῦ θυμὸν κατασπᾷ· καίτοι μεγίστη ἀρετὴ προφήτου, ὅταν μὴ μόνον προλέγῃ τὰ φορτικὰ, ἀλλὰ καὶ διέξοδον εὑρίσκει τῶν δεινῶν. Τοῦτο γὰρ ὄντως προῤῥήσεως. Ἐπειδὴ τί κέρδος εἰπέ μοι, λύπην καὶ ἀθυμίαν κερδαίνειν μόνον, καθάπερ","english":"And in the cistern there was no water, but only mire, and Jeremiah was in the mire. The cistern, being open to the air, was filled with clay. They therefore threw him in, and he sank, and was buried in the clay; yet he was not wholly submerged, for thus he could not have lived. You have done wickedly in what you did. The man did no wrong; the whole thing came from their malice; having nothing to accuse him of, they did these things to the man of God. And Abedmelech took the men with him, and went into the king's house, the underground part. That is, into the stable. For he means by \"underground\" the part that is in plain view. For thus the Hebrew also says. And he took from there old rags and old ropes, and threw them to Jeremiah the prophet, and the rest. He took the horses' blankets and the felt cloths, which it was customary to spread over the saddles. For what is said again earlier—\"and the old rags, and the malēē\"—this indicates, that is, the felt cloths. So that from here also the old ropes. Instead of \"the old under-blankets of the horses,\" he says. These, then, having thrown to the prophet, he says: Place them under the elbows of your hands, beneath the ropes. Instead of \"under the armpits,\" so that thus securely bound he might be drawn up. And Jeremiah said. For what reason do you wish to hear? So that you may take me up—by this especially he draws down his anger; and yet it is the greatest virtue of a prophet, when he not only foretells the burdensome things, but also finds a way out of the terrors. For this is truly [the mark] of prophecy. Since what profit, tell me, is it to gain only grief and despondency, just as","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":220,"ref":"p220","source":"οἱ τῶν ἔξωθεν; Ἀλλ' οὐχ οὕτω. Ζῇ Κύριος ὃς ἐποίησεν ἡμῖν τὴν ψυχὴν ταύτην, εἰ ἀποκτενῶ σε. Τουτέστιν, Ὁ τῆς ζωῆς Κύριος αὐτὸς μάρτυς, ὡς οὐδέν σε διαθήσω πονηρόν. Ὅτε ὑπὲρ αὐτῆς ἀγωνιᾷ καὶ δέδοικε, τότε αὐτὴν ὅρκον ποιεῖται. Καὶ εἶπεν αὐτῷ Ἱερεμίας. Τί οὖν Ἱερεμίας; τὰ χρηστὰ λέγει πρῶτον, εἶτα τὰ φορτικά. Καὶ εἶπεν ὁ βασιλεὺς Σεδεκίας τῷ Ἱερεμίᾳ· Ἐγὼ λόγον ἔχω τῶν Ἰουδαίων τῶν πεφευγότων πρὸς τοὺς Χαλδαίους μὴ δώσειν με εἰς χεῖρας αὐτῶν, καὶ καταμωκήσονταί μου. Ἀσαφῶς κεῖται παρὰ τῷ Ἑλληνικῷ· ὃ γὰρ βούλεται εἰπεῖν, τοῦτό ἐστιν, ὅτι Βασιλεύς εἰμι, καὶ μόνος ἐξελθεῖν οὐ δύναμαι· ἐὰν οὖν θελήσω ἐξελθεῖν, καὶ δοῦναι τοῖς Χαλδαίοις ἐμαυτὸν, αὐτοὶ οἱ τῆς πόλεως φθάνουσιν ἀνελεῖν με. Τούτων πρόφασις ἦν, καὶ σκῆψις ἀπιστίας. Οὐ πιστεύεις τῷ προφήτῃ; Μὴ γὰρ ἀπὸ λογισμῶν φθέγγεται. Καὶ εἶπεν Ἱερεμίας· Οὐ μὴ παραδώσουσί σε. Τινὲς μὲν οὕτως ἡρμήνευσαν. Οἶμαι δὲ ταύτην μᾶλλον σώζεσθαι τὴν ἔννοιαν, ὅτι εἰρήνην μοι προφητεύουσιν ἅπαντες Ἰουδαῖοι, καὶ μὴ παραδοθῆναί με εἰς χεῖρας τῶν Χαλδαίων, μηδὲ πείσεσθαί μέ τι παρ' αὐτῶν δεινόν. Τὸ οὖν εὐθὺς ἐπαγόμενον παρὰ τοῦ Ἱερεμίου, Οὐ μὴ παραδώσουσί σε, κατ' εἰρωνείαν εἴρηται· τουτέστι, Μὴ πείθου αὐτοῖς Ἄκουσον δὴ τὸν λόγον Κυρίου, ὃν ἐγὼ λαλῶ πρὸς σὲ, καὶ βέλτιον ἔσται σοι, καὶ ζήσεται ἡ ψυχή σου. Τουτέστιν, Ἄμεινόν σοί ἐστι πεισθῆναί μοι, καὶ μὴ ἀπατᾶσθαι τοῖς ἐκείνων λόγοις, ὅτι δὲ ταύτην τὴν ἔννοιαν μᾶλλον ἔστι λαβεῖν ἐκ τῶν ῥητῶν, ἀπὸ τῶν ἀκολούθων ἄν τις κατίδοι. Ἐπάγει γὰρ εὐθύς· Καὶ εἰ μὴ θέλεις ἐξελθεῖν·","english":"Those of the outsiders? But not so. As the Lord lives, who made this soul for us, I will not kill you. That is: the Lord of life himself is witness that I will do nothing evil to you. When he is in anguish and fear for it, then he makes it an oath. And Jeremiah said to him. What then does Jeremiah say? He speaks the good things first, then the burdensome. And King Zedekiah said to Jeremiah: I have a word concerning the Jews who have fled to the Chaldeans, lest I give myself into their hands, and they mock me. This stands obscurely in the Greek text; for what he means to say is this: that I am a king, and I cannot go out alone; if therefore I wish to go out and give myself to the Chaldeans, the men of the city will be beforehand to destroy me. These things were a pretext, and a cloak for unbelief. Do you not believe the prophet? For he does not speak from his own reasonings. And Jeremiah said: They will certainly not hand you over. Some have interpreted it thus. But I think this meaning is rather to be preserved, that all the Jews prophesy peace to me, and that I shall not be handed over into the hands of the Chaldeans, nor suffer anything terrible from them. What is therefore immediately added by Jeremiah, They will certainly not hand you over, has been spoken ironically; that is, Do not be persuaded by them. Hear now the word of the Lord, which I speak to you, and it will be better for you, and your soul shall live. That is: it is better for you to be persuaded by me, and not to be deceived by their words; and that this meaning is rather to be taken from the words themselves, one may see from what follows. For he adds immediately: And if you do not wish to go out.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":221,"ref":"p221","source":"οὗτος ὁ λόγος, ὃν ἔδειξέ μοι Κύριος· Ἰδοὺ πᾶσαι αἱ γυναῖκες αἱ καταλελειμμέναι ἐν οἰκίᾳ βασιλέως Ἰούδα ἐξάγονται πρὸς τοὺς βασιλέας Βαβυλῶνος, καὶ αὐταὶ λέξουσιν· Ἠπάτησαν σε, καὶ ἠδυνήθησάν σοι ἄνδρες εἰρηνικοί σου, καὶ οὐ κατισχύσουσιν ἐν ὀλισθήματι ποδός σου, καὶ ἀποστρέψουσιν ἀπὸ σοῦ. Τουτέστιν, Ὑφεστώσης τῆς ἁλώσεως, τότε ὁμολογήσουσι τῶν ἐμῶν λόγων τὴν ἀλήθειαν, καὶ λέξουσι πρὸς σὲ, ὡς οἱ τὴν εἰρήνην σοι προμηνύοντες μάτην ἠπάτησαν, ἰσχυρότερον ἐκείνων τὸν λόγων σοῦ νενομικότος τῶν παρ' ἐμοῦ σοι λεγομένων. Τὸ δὲ, ἐν ὀλισθήματι ποδός σου, τουτέστι, Παρατρέψαντές σου τὴν ἐπὶ τοῖς ἀληθῶς λεγομένοις πίστιν. Τὸ δὲ, Καὶ ἀποστρέψουσιν ἀπὸ σοῦ, τουτέστιν, Αἰχμάλωτοι ληφθεῖσαι, ἀπαχθήσονται, καὶ οὐδενὸς ἀπολαύσεις, ὧν νῦν ἀπολαύεις. Καὶ εἶπεν αὐτῷ. Καὶ μὴν χωρὶς προσδιορισμοῦ ὤμοσας.\n\nΚΕΦΑΛ. ΛΘʹ.\n\n*Καὶ κατέλαβον τὸν Σεδεκίαν ἐν Ῥαβὼθ Ἱεριχώ. Τουτέστιν, ἐν τῇ πεδιάδι τῆς Ἱερουχοῦντος. *Καὶ ἔδωκαν αὐτὸν πρὸς Γοδολίαν υἱὸν Ἀχικὰμ υἱοῦ Σαφὰμ, καὶ ἐξήγαγον αὐτὸν εἰς Σαφὶς, καὶ ἐκάθισεν ἐν μέσῳ τοῦ λαοῦ. Σαφὶς ὄνομα τόπου. Καὶ ἀπέστειλαν. Καὶ οἱ μὲν πολέμιοι δεθέντα τὸν προφήτην ὑπὸ τῶν οἰκείων λύουσι, καὶ κύριον ἀφιᾶσιν ὅποι βούλοιτο πορευθῆναι. Οἱ δὲ τεσσαράκοντα ἔτη ἀπολελαυκότες φωνῆς, οὐ συγγένειαν, οὐ πατρίδα, οὐκ ἄλλο αἰδεσθέντες οὐδὲν, θηρίων ἀγριώτεροι γεγόνασιν. Καὶ μετ' ὀλίγα· Ἵνα ὅταν ἴδῃς καὶ ἐπὶ Χριστοῦ τοῦτο γενόμενον, σταυρούμενον ὑπὸ Ἰουδαίων, προσκυνούμενον δὲ ὑπὸ ἐθνῶν, μηδὲν ξένον εἶναι νομίσῃς, μηδὲ θορυβηθῇς, μηδὲ λέγῃς·","english":"This is the word that the Lord showed me: Behold, all the women who are left in the house of the king of Judah are brought out to the kings of Babylon, and they themselves shall say: They deceived you, and the men at peace with you prevailed against you; and they shall not prevail in the slipping of your foot, and they shall turn away from you. That is: when the capture is at hand, then they will acknowledge the truth of my words, and they will say to you that those who foretold peace to you deceived you in vain, since the word of your [prophets] has been reckoned stronger than those words which are spoken to you by me. And the phrase, in the slipping of your foot, means: having perverted your faith in the things truly spoken. And the phrase, and they shall turn away from you, means: taken captive, they shall be led away, and you shall enjoy none of the things you now enjoy. And he said to him. And yet you swore without a definite term.\n\nCHAPTER 39\n\nAnd they captured Zedekiah in Rabbah of Jericho. That is, in the plain of Jericho. And they gave him over to Gedaliah the son of Ahikam the son of Shaphan, and they brought him out to Saphi, and he sat in the midst of the people. Saphi is the name of a place. And they sent. And the enemies release the prophet, bound by his own people, and let him go as lord wherever he wished to go. But those who had enjoyed his voice for forty years, reverencing neither kinship, nor fatherland, nor anything else, became wilder than beasts. And after a little: So that when you see this also happening in the case of Christ, crucified by the Jews but worshiped by the Gentiles, you should not think it strange, nor be disturbed, nor say:","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":222,"ref":"p222","source":"Καὶ πῶς ἂν ἔχοι λόγον, τὸν ἐπὶ σωτηρίᾳ καὶ προστασίᾳ παραγενόμενον, τοσούτοις διαθεῖναι κακοῖς. Καὶ οὐ μὴ δώσω σε. Οὐ γὰρ συναπόλλυται δίκαιος μετὰ ἀσεβείας.\n\nΚΕΦΑΛ. Μʹ.\n\nΚαὶ ἔλαβεν αὐτόν. Μανθάνει λοιπὸν πᾶσα ἡ στρατιὰ τὴν ἰσχὺν τῆς προφητείας. Ὁ δὲ Σεδεκίας ἔφυγε· προσεδόκησε γὰρ παραγράψειν τὴν προφητείαν. Ἀλλ' ἑάλω, καὶ δεινὸν ὁρᾷ πάθος· μάρτυς ἐγένετο τῆς σφαγῆς τῶν παίδων. Τοσοῦτον εἴασεν ἀνοιγῆναι τοὺς ὀφθαλμοὺς αὐτοῦ, ὅσον μαθεῖν τὰς οἰκείας συμφοράς. Καὶ μετ' ὀλίγα· –Καὶ ἔδωκε τῷ Γοδολίᾳ τὸν Ἱερεμίαν. Καὶ ὅρα τοῦ Θεοῦ τὴν οἰκονομίαν· πάντων ὁρώντων, καὶ δεδεμένων ἁπάντων, οὗτος λύεται· λαμπρὸν αὐτῷ τὸ θέατρον γίνεται· μαρτυρεῖ τῶν πραγμάτων ἡ πεῖρα· μαρτυρεῖ καὶ αὐτὸς ὁ χαρισάμενος. Οὐκ ἤκουσας Ἱερεμίου, Ἰουδαῖε· ἄκουσον τοῦ Βαρβάρου λέγοντος· Κύριος ὁ Θεός σου ἐχρημάτισεν ἐπὶ τὸν τόπον τοῦτον πάντα τὰ κακὰ ταῦτα, καὶ ἐποίησε Κύριος, ὅτι ἡμάρτετε αὐτῷ, καὶ οὐκ ἠκούσατε αὐτοῦ τῆς φωνῆς. Ἠπίστησας τοῖς τοῦ Θεοῦ λόγοις, ὄψει τούτους ἄλλ. τοὺς πιστεύοντας· ἐκείνους ἔχε διδασκάλους λοιπόν. Ἰδοὺ ἔλυσά σε. Ὅρα, τίνας ἀνέμεινε λῦσαι τὸν προφήτην. Εἰ καλὸν ἐναντίον σου ἐλθεῖν μετ' ἐμοῦ. Μεῖζον αὐτῷ δίδωσιν, ἢ εἰ τὴν πατρίδα δέδωκεν αὐτῷ. Πᾶσαν αὐτῷ τὴν οἰκουμένην ἀνοίγνυσιν, ὅπερ οὐκ εἶχεν ὅτε ἐπὶ τῆς πατρίδος ἦν. Ἀλλὰ βουλόμενον δι' ἄρτους ἐξελθεῖν, ἔδησαν. Ὅρα, πόση τιμὴ παρὰ τῷ Βαρβάρῳ Πόθεν τοῦτο γεγένηται; εὔδηλον ἀπὸ τῆς τοῦ Χριστοῦ χάριτος. *Καὶ πρὶν ἀπαλλαγῶ ἐγὼ, ἀπότρεχε σὺ, καὶ ἀνάστρεψον πρὸ τὸν Γοδολίαν υἱὸν Ἀχικὰμ, καὶ τὰ ἑξῆς.","english":"And how could it make sense that the one who came for salvation and protection would bring such great evils upon them? And I will not give you up. For the righteous is not destroyed together with the ungodly.\n\nCHAPTER 40.\n\nAnd he took him. So now the whole army learns the power of the prophecy. But Zedekiah fled, for he expected to set aside the prophecy. But he was captured, and he sees a terrible fate: he became a witness of the slaughter of his children. He allowed his eyes to be opened only as much as was needed for him to learn of his own calamities. And shortly after: And he gave Jeremiah to Gedaliah. And observe the providence of God: while all looked on and all were bound, he alone is loosed; a splendid spectacle is made for him; the experience of events bears witness; the one who granted it bears witness as well. You did not listen to Jeremiah, O Jew; listen to the barbarian saying: The Lord your God pronounced all these evils against this place, and the Lord has done it, because you sinned against him, and you did not listen to his voice. You disbelieved the words of God; you will see others believing them; take them as your teachers from now on. Behold, I have loosed you. See whom he waited for to loose the prophet. If it is good in your sight to come with me. He gives him something greater than if he had given him his homeland. He opens the whole inhabited world to him, which he did not have when he was in his homeland. But when he wished to go out for bread, they bound him. See how great the honor is with the barbarian. From where did this come about? It is clear from the grace of Christ. And before I depart, you run away, and return to Gedaliah son of Ahikam, and so on.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":223,"ref":"p223","source":"Ἔτι τοῦ στρατοῦ συνηγμένου, ὅτι παρὰ τοῦ βασιλέως ἀποσταλεὶς ἀπέπεμψε τὸν προφήτην, ὡς ἂν μὴ μόνον αὐτὸν εὑρηκότες ἀλλότριον ἀνέλωσι. Τοῦτο τίνος ἕνεκεν; ἵνα μηδὲν ἕξῃ κακουργῆσαι τὴν ἐμὴν χάριν μετὰ τὴν ἀναχώρησιν. Ἢ ὥστε πάντων ὁρώντων, τοῦτο γένηται. Καὶ ἦλθε πρὸς Γοδολίαν. Θέα μοι οἰκονομίαν Θεοῦ, καὶ μετὰ τὴν τιμωρίαν πολλὴν ἔχοντα αὐτῶν τὴν πρόνοιαν· οὐ συνεχώρησε τὴν Βαβυλῶνα καταλαβεῖν τὸν Ἱερεμίαν. Ἐπειδὴ γὰρ εἰς δύο διῄρητο μέρη τὰ τοῦ λαοῦ πράγματα, καὶ οἱ μὲν εἰς Βαβυλῶνα ἀπήχθησαν, οὗτοι δὲ εἰς Αἴγυπτον ἔμελλον αἰχμαλωτίζεσθαι, τούτοις ἐτήρησε τοῦτον. Εἶχον ἐκεῖνοι τὸν Δανιὴλ καὶ τὸν Ἰεζεκιήλ. Οὐ βούλεται τοίνυν παντὸς τοῦ σώματος τοῦ κάμνοντος, εἰς ἓν συναγαγεῖν τοὺς ἰατροὺς, ἵνα μὴ τὸ μὲν πλέον τοῦ δέοντος ἀπολάβῃ, τὸ δὲ μηδὲ ὅλως, ἀλλ' ἕκαστον κατὰ τὴν συμμετρίαν. Ἀλλ' ὅπερ ἐπὶ τῶν ἀποστόλων ἐγένετο, πανταχοῦ διασπειρομένων αὐτῶν, ὥστε μὴ εἰς ἓν συνελθεῖν τοὺς ἀστέρας, τοῦτο καὶ ἐπὶ τῶν προφητῶν τότε μάλιστα γίνεται.","english":"While the army was still assembled, because he had been sent by the king and had dismissed the prophet, so that finding him alone they might kill him as an outsider. For what reason? So that he might have no opportunity to work mischief against my grace after his departure. Or so that it might happen with all watching. And he came to Gedaliah. Consider with me God's providence, that even after the punishment he exercised great forethought for them; he did not allow Babylon to seize Jeremiah. For since the affairs of the people had been divided into two parts, and some were led away to Babylon, while these others were about to be taken captive into Egypt, he preserved this man for them. Those had Daniel and Ezekiel. He does not wish, then, to gather the physicians of the whole ailing body into one place, lest one part receive more than is fitting and another not at all, but each according to due measure. But just as happened with the apostles, when they were scattered everywhere, so that the stars should not come together into one place, so too this happens especially with the prophets at that time.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":224,"ref":"p224","source":"ΚΕΦΑΛ. ΜΑʹ.\n\nΚαὶ ἀνέστη Ἰσμαήλ. Τίνος ἕνεκεν συνεχώρησεν ὁ Θεὸς ἀναιρεθῆναι τὸν ἄνθρωπον, χρηστὸν ὄντα καὶ ἐπιεικῆ, καὶ τοσαύτης Ἰουδαίοις προστασίας μεταδιδόντα, καὶ τὰ ἑξῆς ὅσα γράφουσιν ἄνωθεν; *Τὸ δὲ φρέαρ, εἰς ὃ ἔῤῥιψεν Ἰσμαὴλ πάντα τὰ σώματα τῶν ἀνδρῶν ὧν ἀπέκτεινε μετὰ Γοδολίου, φρέαρ μέγα ἐστὶν, ὃ ἐποίησε βασιλεὺς Ἀσὰν ἀπὸ προσώπου βασιλέως Ἰσμαὴλ, ἡνίκα τὴν Ῥαμὰ κτίσαι ἠβουλήθη ὁ Βαασά. Ἐπὶ δὲ συμμαχίαν τοῦ Σύρου ἀπέστησεν αὐτὸν τοῦ ἔργου· Ἀσὰν αὐτόθι πόλιν κτίσας, ἐπειδὴ ἔνδεια ὕδατος ἦν, ὤρυξε μέγιστον φρέαρ, ὥστε τοῖς οἰκοῦσιν εἶναι παραμυθίαν τῶν ὑδάτων τὴν συναγωγήν. Περὶ ἐκείνου τοίνυν λέγει νῦν. Πάντα τὰ κακὰ ἃ ἐποίησεν Ἰσμαὴλ, καὶ ᾤχοντο πολεμεῖν μετὰ Ἰσμαὴλ υἱὸν Ἀθαναίου, καὶ εὗρον αὐτὸν ἐφ' ὕδατος πολεμίου ἐν Γαβαών. Τουτέστι, τῶν ὑδάτων τὴν πλημμύραν παρεληλυθότα, ὥστε μηδὲ ἁλῶναι δύνασθαι· τριβόμενοι γὰρ περὶ τὴν τῶν ὑδάτων δίοδον, χώραν ἐκείνῳ ἐδίδοσαν εἰς παντελῆ φυγήν· περιττὸν τοίνυν ἡγησάμενος ἔτι διώκειν τὸν οὐ συλληφθησόμενον, ὑπέστρεψεν εἰς τὴν Ἰουδαίαν.","english":"CHAPTER 41.\n\nAnd Ishmael arose. For what reason did God permit the man to be killed, when he was good and gentle, and imparting such great protection to the Jews, and the rest of what they write from above? But the cistern into which Ishmael threw all the bodies of the men whom he killed after Gedaliah is the great cistern which King Asa made from before King Ishmael, when Baasha wished to build Ramah. But he drew him away from the work to an alliance with the Syrian; Asa, having built a city there, since there was a lack of water, dug a very great cistern, so that the gathering of waters might be a consolation for those who dwelt there. Concerning that one, then, he speaks now. All the evils which Ishmael did, and they went to fight with Ishmael son of Athanaios, and they found him at the water of the enemy in Gibeon. That is, he had passed beyond the flood of the waters, so as not even to be able to be caught; for being worn down around the passage of the waters, they were giving him room for complete flight. Therefore, considering it superfluous to pursue further the one who would not be captured, he returned to Judea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":225,"ref":"p225","source":"ΚΕΦΑΛ. ΜΒʹ.\n\nΚαὶ προσῆλθον πάντες. Ἴσασιν ἀναξίους ἑαυτοὺς ὄντας τοῦ τυχεῖν ἀποκρίσεως, ἐπειδὴ πολλάκις ἠπίστησαν τοῖς εἰρημένοις. Διὰ τοῦτό φησιν, Ἐλέησον ἡμᾶς, εἰ καὶ ἀνάξιοί ἐσμεν. Καθὼς οἱ ὀφθαλμοί σου βλέπουσι. Μάρτυρα ὧν συμφορῶν σε, φησὶν, ἔχομεν. Εἰπάτω, φησὶν, ἡμῖν ὁ Θεὸς, τί δεῖ πρᾶξαι. Οἱ περισπούδαστον οὕτω πρᾶγμα νομίσαντες, μετὰ τὸ τυχεῖν πῶς ὕπτιοι γίνονται! Καὶ αὐτοὶ εἶπον τῷ Ἱερεμίᾳ. Ἡμεῖς σε ἀπεστείλαμεν, καὶ παρεκαλέσαμεν, καὶ ἀνάγκην ἔχομεν, ὅπερ ἂν ἐπιτάξῃ, πάντας ἀκούσειν εἴτε ἀγαθὸν, εἴτε κακόν· πρόχειροι περὶ τὰς ἐπαγγελίας, περὶ δὲ τὰς πράξεις οὐδαμοῦ. Ἐὰν καθίσαντες καθίσητε. Καὶ τί τὸ ὄφελος, ἐὰν τὸ αὐτὸ πάθωμεν; Καὶ φυτεύσω ὑμᾶς. Ἐδώκατε τιμωρίαν οὐ τὴν τυχοῦσαν. Μὴ φοβήθητε. Τί τούτου ἀξιοπιστότερον τοῦ ῥητοῦ; Καὶ εἰ ἐλέγετε ὑμεῖς; Ὁρᾷς, πῶς αὐτοῖς ἀποκαλύπτει τὰς οἰκείας διανοίας; ὅπερ μέγιστον τεκμήριον ἦν τοῦ προφητείαν εἶναι τὸ πρᾶγμα, οὐχ ὅτι μόνον ἐβούλοντο εἰσελθεῖν, ἀλλὰ καὶ τί προσδοκῶντες ἔλεγον. ΚΕΦΑΛ. ΜΓʹ.","english":"CHAPTER 42\n\nAnd all came near. They know that they are unworthy to obtain an answer, since they often disbelieved what was said. Therefore he says, Have mercy on us, even if we are unworthy. As your eyes see. You, he says, we have as a witness of the calamities. Let God, he says, tell us what we must do. Those who considered the matter so earnestly—after obtaining it, how supine they become! And they themselves said to Jeremiah. We sent you, and we entreated you, and we are under compulsion that whatever he commands, all should hear, whether good or evil—ready regarding promises, but nowhere regarding deeds. If you sit down and remain. And what is the benefit, if we suffer the same thing? And I will plant you. You gave no ordinary punishment. Do not fear. What is more trustworthy than this saying? And if you were saying it? Do you see how he reveals to them their own thoughts? This was the greatest proof that the matter was prophecy—not only that they wished to enter, but also what they expected when they spoke. CHAPTER 43","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":226,"ref":"p226","source":"*Καὶ εἶπεν Ἀζαρίας υἱὸς Ἰωσίου, καὶ Ἰωαννὰνυἱὸς Καρίε, καὶ πάντες οἱ ἄνδρες οἱ ὑπερήφανοι, οἱ εἰπόντες Ἱερεμίᾳ, Δεήθητι ὑπὲρ ἡμῶν πρὸς Κύριον. Εἶπον λέγοντες τῷ Ἱερεμίᾳ· Ψευδῆ σὺ λαλεῖς. Οὐκ ἀπέστειλέ σε Κύριος ὁ Θεὸς ἡμῶν πρὸς ἡμᾶς λέγων· Μὴ εἰσέλθητε εἰς Αἴγυπτον οἰκεῖν ἐκεῖ. Ἀλλὰ Βαροὺχ υἱὸς Νηρίου συμβάλλει σε πρὸς ἡμᾶς, ἵνα δώσει ἡμᾶς εἰς χεῖρας Χαλδαίων, τοῦ θανατῶσαι ἡμᾶς, καὶ ἀποικίσαι ἡμᾶς εἰς Βαβυλῶνα. Τουτέστιν, Οὐ κατὰ γνώμην Θεοῦ ταῦτα πρὸς ἡμᾶς ἐφθέγξω, ἀλλὰ ταῦτά σοι συνεβούλευσε Βαροὺχ εἰπεῖν πρὸς ἡμᾶς, τοῖς Χαλδαίοις χαριζόμενος, ἐπειδήπερ ἐκεῖνοι νῦν ἐν τῷ κρατεῖν τυγχάνουσι. Τίνος ἕνεκεν, εἰπέ; διὰ παντὸς τοῦ χρόνου οὐκ ἐλάβετε πεῖραν αὐτοῦ τῆς γνώμης; Εἰ καὶ μηδὲν ἕτερον, οὐχὶ κύριος ὢν ἀπελθεῖν ὄποι βούλεται, μεθ' ὑμῶν εἵλετο μένειν; Καὶ Ἱερεμίαν τὸν προφήτην. Τίνος ἕνεκεν ἠκολούθησαν οὖτοι; ἵνα μὴ χεῖρόν τι γένηται κακόν. Ὅρα τὴν πρώτην νόσον. Πάλιν εἰς Αἴγυπτον. Πῶς ἑαυτοῖς ἀεὶ τὰ κακὰ ἐπισπῶνται. Ἀλλ' ὅμως οὐδὲ ἐκεῖ παραγενομένους εἴασεν ὁ Θεὸς, οὐδὲ εἶπε· Τί τὸ κέρδος; λοιπὸν κατῆλθον εἰς Αἴγυπτον. Ἀλλ' ὅρα αὐτοῖς οἷα προφητεύει ὁ Ἱερεμίας, στόμα Θεοῦ ὤν. Καὶ οὐδαμοῦ σκοπῶν εἴ τι ἐλύπησαν, ἀλλὰ καθάπερ πατὴρ φιλόστοργος πανταχοῦ παρακολουθεῖ τῷ παιδὶ μαινομένῳ· οὐχ ἁπλῶς δὲ μετὰ ταῦτα τὰ τοῦ Βαροὺχ ἔθηκεν. Λάβε σεαυτῷ λίθους μεγάλους. Τίθησι λίθους ἐν τῷ πλινθίῳ. Ποιεῖ τι ἀεὶ σωματικὸν, ἵνα πείσῃ, ὥστε αὐτοὺς καταπλῆξαι πλέον. Ἀλλ' οὐκ ἴσχυσεν αὐτοὺς ἑλεῖν οὐδὲ πεῖσαι. Οὕτως εἶπε Κύριος τῶν δυνάμεων, καὶ τὰ ἑξῆς.","english":"And Azariah the son of Josiah, and Johanan the son of Kareah, and all the proud men, who said to Jeremiah, Pray for us to the Lord. They spoke, saying to Jeremiah: You speak falsely. The Lord our God did not send you to us saying: Do not enter Egypt to dwell there. But Baruch the son of Neriah incites you against us, in order to give us into the hands of the Chaldeans, to kill us and to deport us to Babylon. That is, You did not utter these things to us according to the mind of God, but Baruch advised you to say these things to us, currying favor with the Chaldeans, since they now happen to be in power. For what reason, tell me, did you not at any time throughout the whole period test his mind? Even if nothing else, was he not free to depart wherever he wished, yet chose to remain with you? And Jeremiah the prophet. For what reason did these men follow? So that no worse evil should happen. Observe the first disease. Again into Egypt. How do they always draw evils upon themselves. But nevertheless God did not permit them even when they had arrived there, nor did he say: What is the gain? They have now gone down into Egypt. But see what things Jeremiah prophesies to them, being the mouth of God. And nowhere does he consider whether they grieved him, but like a loving father he follows everywhere the child who is raving; and it is not without reason that after these things he set down the things of Baruch. Take for yourself great stones. He places stones in the brickwork. He always does something bodily, in order to persuade, so as to strike them with greater amazement. But he was not able to capture them nor persuade them. Thus said the Lord of hosts, and the rest.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":227,"ref":"p227","source":"Προσέταξεν αὐτῷ Θεὸς ἐπὶ τοῦ τόπου τῶν πλίνθων· τοῦτο γάρ ἐστιν ἐν τῷ πλινθείῳ λίθους καταθέσθαι, ὥστε εἶναι σχῆμα θρόνου, καὶ πηλῷ καταχρίσαι. Καὶ οὕτω προεῖπε τοῦ Ναβουχοδονόσορ τὴν ἄνοδον, καὶ ὡς ἑλὼν τὴν πόλιν ὑπ' ἐκείνου τοῦ τόπου τὸν ἑαυτοῦ θρόνον θήσει. Τοῦτο δὲ προσέταξεν αὐτῷ ποιῆσαι, ὅπως ἂν μὴ μάτην φθέγγησθε. Ὁρῶντες γὰρ, ὅτι ἐν Αἰγύπτῳ ἔνθα ὁ βασιλεὺς ἐκαθέζετο τῆς Αἰγύπτου ὑπ' αὐτῶν τῶν βασιλειῶν τοῦτο ἐποίει, οὐκ ἔτι λέγειν ἐδύναντο κατὰ χάριν τοῦ Βαβυλωνίου μηνύειν ἐκείνου τὴν ἄνοδον. Μᾶλλον γὰρ ἂν τῷ παρόντι πρὸς χάριν ἐφθέγξατο, ἢ τὸν ἀπόντα καὶ μηδὲν ἀκούοντα ἐκολάκευσεν. Καὶ θήσει τὰ ὅπλα αὐτοῦ ἐπάνω αὐτοῦ, καὶ ἀρεῖ τὰ ὅπλα αὐτοῦ ἐπ' αὐτοὺς, καὶ εἰσελεύσεται, καὶ πατάξει τὴν γῆν Αἰγύπτου. Ἀσαφῶς κεῖται ἐν τῷ Ἑλληνικῷ· ὃ γὰρ βούλεται εἰπεῖν, τοῦτό ἐστιν, ὅτι τὴν\n\nσκηνὴν αὐτοῦ ἣν ἔθος τοῖς βασιλεῦσιν ἐν ταῖς στρατοπεδείαις ποιεῖσθαι, ἐνταῦθα πήξει· τὸ οὖν, θήσει τὰ ὅπλα αὐτοῦ, ὁ Ἑβραῖος, καὶ τανύσει τὴν σκηνὴν αὐτοῦ, ἔφη· σώζεται δὲ ἡ αὐτὴ ἔννοια ἐν ἑκατέρῳ. Δῆλον γὰρ, ὡς τὰ βασιλικὰ ὅπλα ἐπὶ τῆς σκηνῆς τοῦ βασιλέως ἔκειτο. Καὶ θήσω αὐτοῦ τὸν θρόνον. Εἶτα ἵνα μὴ στοχασμὸν νομίσῃς, καὶ τὸν τόπον λέγει, ἔνθα θήσει τοὺς λίθους. Καὶ καύσει πῦρ. Καὶ περὶ τῶν θεῶν αὐτῶν λέγει, ἵνα μὴ εἰς ἀσέβειαν ἐκκλίνωσιν, ἀλλ' οὐδὲν πλέον ἐγένετο. Καὶ ἀποικιεῖ αὐτοὺς, καὶ φθερεῖ γῆν Αἰγύπτου, ὡς φθερίζει ποιμὴν τὸ ἱμάτιον αὐτοῦ. Τουτέστι, τὸ παλαιόν· οὕτως εὐκόλως καθέξει τῆς Αἰγύπτου ὁ Ναβουχοδονόσορ.","english":"God commanded him at the place of bricks; for this is what it means to lay stones in the brick-kiln, so as to form the shape of a throne, and to smear it with clay. And in this way he foretold the advance of Nabuchodonosor, and that after taking the city he would place his own throne upon that place. And he commanded him to do this, so that you might not speak in vain. For seeing that in Egypt, where the king of Egypt was seated, he did this by their very kingdoms, they could no longer say that he was announcing that man's advance out of favor to the Babylonian. For he would more likely have spoken to curry favor with the one present than have flattered the one absent who heard nothing. And he shall set his weapons upon him, and he shall take up his weapons against them, and he shall enter in, and he shall strike the land of Egypt. This lies obscurely in the Greek; for what he wishes to say is this, that his tent, which kings are accustomed to pitch in their camps, he will fix here. So then, the Hebrew said, \"he shall set his weapons,\" and \"he shall stretch out his tent\"; and the same meaning is preserved in each. For it is clear that the royal weapons lay upon the king's tent. And I will set his throne. Then, so that you may not think it a conjecture, he also names the place where he will set the stones. And he shall burn with fire. And he speaks also concerning their gods, so that they may not turn aside to impiety; but nothing more came of it. And he shall deport them, and shall destroy the land of Egypt, as a shepherd strips his garment. That is, the ancient one; thus easily shall Nabuchodonosor subdue Egypt.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":228,"ref":"p228","source":"Καὶ συντρίψει τοὺς στύλους Ἡλιουπόλεως τοὺς Ἐνὼν, καὶ τοὺς οἴκους τῶν θεῶν αὐτῶν κατακαύσει πυρί. Ἐνὼν ὄνομα πόλεώς ἐστι πλησίον Τάφνας Ἴσως δὲ κατὰ μὲν Ἕλληνας Ἡλιούπολις ἐκαλεῖτο, κατὰ δὲ τὴν Αἰγυπτίων φωνὴν Ἐνών.\n\nΚΕΦΑΛ. ΜΔʹ.\n\nΟὕτως εἶπε Κύριος. Ὅρα, τί τούτου ἂν γένοιτο σαφέστερον; ἐν ὄψεσιν εἶχον τὰ παραδείγματα. Οὐκ ἦν ταῦτα ῥήματα, ἀλλὰ πράγματα ἃ ἐβόα. Τὴν αἰτίαν ᾔδεσαν τῶν συμβεβηκότων. *Καὶ οὐκ ἔσονται αὐτοῖς σεσωσμένος, οὐδὲ περιλειπόμενος οὐδεὶς τῶν ἐπιλοίπων Ἰούδα τῶν ἐλθόντων παροικεῖν ἐν τῇ Αἰγύπτῳ, τοῦ ἀποστρέψαι εἰς γῆν Ἰούδα ἐφ' ἣν αὐτοὶ ἐλπίζουσι ταῖς ψυχαῖς αὐτῶν, τοῦ ἐπιστρέψαι ἐκεῖ οὗ μὴ ἀποστρέψουσιν οἱ διαπεφευγότες. Πᾶσιν ἀπειλεῖ θάνατον τοῖς εἰς τὴν Αἴγυπτον εἰσεληλυθόσιν, ὡς μαχομένοις τῇ τοῦ Θεοῦ γνώμῃ καὶ χείρονα πείσεσθαι, ἢ τοὺς ἐν Ἱεροσολύμοις· σώζεσθαι μόνους ἔφη ἐκείνους, οἳ τῶν κακῶν καταλαβόντων τὴν Ἰουδαίαν μεταδιώξουσι, ὡς ἂν γνοῖεν ἄμαχον οὖσαν τοῦ Θεοῦ τὴν ἰσχὺν, ἀφ' ὧν καὶ τοὺς δοκοῦντας εἶναι ἐν ἀσφαλεῖ, ὑποχειρίους δίδωσι τοῖς ἐχθροῖς, καὶ ἔρημον οὖσαν τὴν γῆν οἰκίζει, σώζων ἅπαντας τοὺς ἐπ' αὐτὴν καταφεύγοντας· καὶ ὅτι τοῦτο οὕτως ἔχει, δηλοῖ προϊὼν σαφέστερον οὕτω λέγων· Ὁ λόγος ὃν ἐλάλησε. Αὕτη βασίλισσα οὐρανοῦ, εἰπέ μοι; Θεὸς ποιήσας τὸν οὐρανὸν, καὶ τὴν γῆν, ἀεὶ ἀκούεις, συνεχῶς· καὶ ταύτην βασίλισσαν καλεῖς, τὴν σελήνην; Καὶ καλῶς ἦν ὑμῖν. Πόθεν οὖν ὁ λιμὸς, εἰπέ μοι; πόθεν ὁ θάνατος; Ὢ τῆς ἀναισχυντίας! Διὰ τοῦτο αὐτοὺς ἀναμιμνήσκει. Οὐχὶ τοῦ θυμιάματος οὗ ἐθυμιάσατε. Οὐχὶ διὰ τοῦτο ἡ αἰχμαλωσία, φησίν;","english":"And he will shatter the pillars of Heliopolis, the Enon, and he will burn with fire the houses of their gods. Enon is the name of a city near Taphnas; perhaps among the Greeks it was called Heliopolis, but in the speech of the Egyptians, Enon.\n\nCHAPTER 44.\n\nThus says the Lord. See, what could be clearer than this? They had the examples before their eyes. These were not words but deeds that cried out. They knew the cause of what had happened. And there will be no one saved for them, nor any survivor remaining of the rest of Judah who came to sojourn in the land of Egypt, to turn back to the land of Judah, to which they themselves hope in their souls, to return there where those who have escaped shall not return. He threatens death to all who have entered into Egypt, as those who fight against the will of God and will suffer worse things than those in Jerusalem; he said that those alone are saved who, when evils overtook Judea, will pursue, so that they might know that the strength of God is invincible, from the fact that even those who seem to be in safety he gives over as subjects to their enemies, and the land that is desolate he settles, saving all who flee to it; and that this is so, he shows more clearly as he proceeds, saying thus: The word which he spoke. This queen of heaven, tell me? God who made heaven and earth, you always hear, continually; and do you call her queen, the moon? And it was well for you. From where, then, the famine, tell me? From where death? O the shamelessness! Therefore he reminds them. Was it not because of the incense which you burned? Was it not because of this that the captivity came, he says?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":229,"ref":"p229","source":"οὐχὶ διὰ τοῦτο πάντα τὰ κακά; Πῶς καλῶς ἦν ὑμῖν; οὐχὶ διὰ τοῦτο οὐκ ἠδυνήθη ὑμᾶς ἐνεγκεῖν ὁ Θεός; Τί κακίας χεῖρον γένοιτο ἄν; ποῖοι μαινόμενοι ἐφθέγξαντο ἂν ταῦτα τὰ ῥήματα; Ἐὰν γένηται ἔτι ὄνομά μου ἐν τῷ στόματι. Ἀπειλεῖ πάλιν λιμὸν καὶ δεσμοὺς ἀνασωζομένους, ἵνα μάθωσιν, ὅτι ἀληθῆ ταῦτά ἐστιν. Καὶ μετ' ὀλίγα· Διὰ τοῦτο οὕτως αὐτοὺς ἀφῆκεν, ἵνα ἀπολογῆται πρὸς σὲ, ὅτι δικαίως αὐτῶν τὴν πόλιν ἐνέπρησεν. Ὅταν γὰρ οἱ διαφυγόντες τοιοῦτοί εἰσι, τί χρὴ περὶ τῶν ἄλλων εἰπεῖν; Καὶ ἐκλείψουσι πᾶς ἀνὴρ Ἰούδα, οἱ κατοικοῦντες ἐν τῇ Αἰγύπτῳ ἐν ῥομφαίᾳ, καὶ ἐν λιμῷ, ἕως ἂν ἐκλίπωσι, καὶ οἱ σεσωσμένοι ἀπὸ ῥομφαίας ἀποστρέψουσιν ἐκ γῆς Αἰγύπτου ἐν γῇ Ἰούδα· ὀλίγοι ἀριθμῷ ἄνδρες. Ὅτι ποιοῦντες ποιήσομεν πάντα τὸν λόγον, ὃς ἐξελεύσεται ἐκ τοῦ στόματος ἡμῶν θυμιᾷν τῇ βασιλίσσῃ. Τουτέστι, τῇ στρατιᾷ τοῦ οὐρανοῦ. Κἀνταῦθα δὲ ἡ ὁμωνυμία τὴν ἐναλλαγὴν τῆς ἑρμηνείας ἐποιήσατο Μελχὲδ γὰρ στρατιά ἐστι, Μελχὲθ δὲ βασίλισσα. Οὕτως δὲ ἀναισχύντως τὴν ἀσέβειαν μετιοῦσιν αὖθις ἀπειλήσας παντελῆς αἰχμαλωσίαν, ἀπόδειξιν τῶν λόγων ποιεῖται τὰ παρόντα· φησὶ γάρ· Λόγος τίνος ἐμμενεῖ. Τί δὲ, τίνος ὁ λόγος μενεῖ, δείκνυσιν ὡς ἐν τοῖς κακοῖς με ζητοῦντες οὐχ εὑρήσετε· οἱ δὲ κατάλοιποι διὰ τῶν ὑμετέρων παθημάτων ὠφεληθήσονται. Καὶ τοῦτο τὸ","english":"Was it not because of this that all the evils came? How well things were with you! Was it not because of this that God could not bear you? What could be worse than wickedness? What madmen would have uttered these words? If my name should still be in the mouth. He threatens again famine and the bonds of those who are saved, so that they may learn that these things are true. And after a little: Therefore he left them thus, so that he might plead before you that he justly burned their city. For when those who escaped are of such a kind, what must be said about the others? And every man of Judah shall fail, those dwelling in Egypt, by the sword and by famine, until they fail, and those saved from the sword shall return from the land of Egypt to the land of Judah, few in number. For doing we will do every word that comes out of our mouth, to burn incense to the queen. That is, to the host of heaven. And here too the homonymy produced the change of interpretation; for Melched is host, but Melcheth is queen. And having threatened again a complete captivity, since they pursue impiety so shamelessly, he makes the present events a proof of his words; for he says: The word of whom shall stand. And what, whose word shall stand, he shows, that those seeking me in evils will not find me; but the remnant will be benefited through your sufferings. And this","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":230,"ref":"p230","source":"σημεῖον. Σημεῖον τῶν ὑμετέρων κακῶν ὁ Φαραὼ ἁλωσόμενος. Ἐμῇ γὰρ βουλῇ καὶ ὁ Βαβυλώνιος Σεδεκίαν εἴληφεν, οὐκ ἰδίᾳ δυνάμει· πείσεται δὲ καὶ οὗτος, ἅμα μένων ἀσεβὴς, ἅμα δὲ καὶ πρὸς αἴσθησιν ἄγων ἡμᾶς, ὡς Ἀγαθὸν ἐλπίζειν ἐπὶ Κύριον ἢ ἐλπίζειν ἐπ' ἄρχουσι. Συμπεράνας δὲ ταύτην τὴν προφητείαν ἱστορίᾳ συμπεπλεγμένην, πρεσβυτέρας ἀναμιμνήσκει προφητείας, ἣν ἐν ταῖς ἡμέραις Ἰωακεὶμ τῷ Βαροὺχ εἰπεῖν προσετάχθη. Οὕτως εἶπε Κύριος· Ἰδοὺ γὰρ ἐγὼ δίδωμι τὸν Φαραὼ Οὔαφρι βασιλέα Αἰγύπτου ἔκδοτον εἰς χεῖρας ἐχθρῶν αὐτοῦ, καὶ εἰς χεῖρας ζητούντων τὴν ψυχὴν αὐτοῦ, καθὰ δέδωκα τὸν Σεδεκίαν βασιλέα Ἰούδα εἰς χεῖρας Ναβουχοδονόσορ βασιλέως Βαβυλῶνος. Τῆς γὰρ Ἱερουσαλὴμ ἁλούσης, δείσας περὶ τῶν ὅλων ὁ Αἰγύπτιος, περὶ τὸν Εὐφράτην συμβάλλει τῷ Βαβυλωνίων βασιλεῖ, ἡνίκα καὶ ἑάλω. Οὔπω τοίνυν τούτου δήλου τυγχάνοντος, ἀλλ' ἔτι μετεώρου τοῦ πολέμου καθεστῶτος, ἀπειλήσας τῆς Αἰγύπτου ἅλωσιν, καὶ Ἰουδαίοις ἀπώλειαν, ἀπόδειξιν τῶν λόγων τὴν ἧτταν τοῦ Φαραὼ ἔφη.","english":"A sign. The coming capture of Pharaoh is a sign of your evils. For by my counsel the Babylonian too has taken Zedekiah, not by his own strength; but he too will suffer, remaining at once impious and at the same time bringing us to perceive that it is good to hope in the Lord rather than to hope in rulers. Having concluded this prophecy, interwoven with history, he reminds them of an older prophecy, which in the days of Jehoiakim he was commanded to speak to Baruch. Thus says the Lord: Behold, I give Pharaoh Hophra king of Egypt into the hands of his enemies, and into the hands of those seeking his life, just as I gave Zedekiah king of Judah into the hands of Nebuchadnezzar king of Babylon. For when Jerusalem had been captured, the Egyptian, fearing for everything, engaged the king of the Babylonians by the Euphrates, at which time he too was captured. Since, then, this was not yet clear, but the war still hung in the balance, having threatened the capture of Egypt and destruction for the Jews, he said that the defeat of Pharaoh was the proof of his words.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":231,"ref":"p231","source":"ΚΕΦΑΛ. ΜΕʹ.\n\nὉ λόγος, ὃν ἐλάλησεν Ἱερεμίας ὁ προφήτης πρὸς Βαροὺχ υἱὸν Νηρίου, ὅτι ἔγραψε τοὺς λόγους τούτους ἀπὸ στόματος Ἱερεμίου ἐν τῷ ἔτει τῷ τετάρτῳ Ἰωακεὶμ υἱοῦ Ἰωσίου βασιλέως Ἰούδα. Οἰηθείη μὲν ἄν τις οὐ κατὰ τάξιν ταῦτα κεῖσθαι παρὰ τῷ προφήτῃ, ὅθεν φησὶ, δεῖν ἐπισημαίνεσθαι, ὡς πολλαχοῦ ἐστι τοῦτο τῆς Γραφῆς τὸ ἰδίωμα, τῶν συνθέντων τὰς ἱστορίας, οὐ τῆς ἀκολουθίας φροντισάντων, ἀλλὰ τοῦ ὅπως δήποτε συνθεῖναι πρὸς ὠφέλειαν τῶν ἀναγινωσκόντων. Μᾶλλον δ' ἄν τις ἡρμόσθαι αὐτό φησι πρὸς τὰ ἡγούμενα. Ἐπειδὴ γὰρ ἔφη τῶν ἐν Αἰγύπτῳ μόνους σώζεσθαι τοὺς εἰς τὴν Ἰουδαίαν φεύγοντας, ἀπόλλυσθαι δὲ πάντας τοὺς λοιποὺς, οὐκ ἐπείσθησαν δὲ, ἀπὸ τῶν παλαιῶν ἐπιστώσατο τὸ λεγόμενον. Ὡς γὰρ πάλαι, φησὶν, ὁ Βαροὺχ ἐπὶ τοῦ Ἰωακεὶμ προλέγων τὰ δεινὰ μὴ ἀπολεῖται, ἐπαγγειλάμενος δὲ αὐτῷ Θεὸς ἀβλαβῆ ἐφύλαξε μόνον ἐξ ἁπάντων, οὕτω καὶ νῦν τοὺς πειθομένους σώζει. Οὕτως εἶπε Κύριος. Οὐχ ἁπλῶς μέμνηται τούτου τοῦ λόγου νῦν, οὐδὲ ἀκαίρως, ἀλλ' ἵνα μάθῃς, καὶ οἷος ὁ Βαροὺχ περὶ αὐτοὺς ἦν, πῶς θρηνεῖ καὶ ἀποδύρεται, ἀξιῶν περὶ αὐτῶν τὸν Θεόν. Αὐτὸς δέ φησι· Μὴ ζήτει μεγάλα. Ἐπεὶ σὺ Βαροὺχ εἶπας· Οἴμοι ὅτι προσέθηκε Κύριος κόπον ἐπὶ πόνον μου. Ἐκοιμήθην ἐν στεναγμοῖς, καὶ ἀνάπαυσιν οὐχ εὗρον. Ὁ Βαροὺχ ἀποστελλόμενος παρὰ τοῦ Ἱερεμίου τὰ κατὰ τῆς πόλεως ἐξειπεῖν, δεδοικὼς τὴν τοῦ βασιλέως ὀργήν, καὶ τῶν λοιπῶν τὴν ὠμότητα, ἀπιέναι οὐκ ἐβούλετο, ἐννοῶν δὲ πάλιν, ὅτι οὐχ ὁ τυχὼν κίνδυνός ἐστι παραβῆναι τοῦ προφήτου τοὺς λόγους τοῦτο γάρ ἐστι τῷ Θεῷ πέμποντι ἀντειπεῖν, ἐν στενοχωρίᾳ κατείχετο·","english":"CHAPTER 45.\n\nThe word which Jeremiah the prophet spoke to Baruch son of Neriah, that he wrote these words from the mouth of Jeremiah in the fourth year of Jehoiakim son of Josiah king of Judah. One might suppose that these things are not placed in order in the prophet, whence he says it is necessary to mark, as in many places this is an idiom of the Scripture, since those who composed the histories did not take thought for sequence, but for composing them in whatever way for the benefit of the readers. But rather one might say that it has been fitted to what precedes. For since he said that of those in Egypt only those who flee to Judea are saved, but that all the rest perish, and they were not persuaded, he confirmed what was said from ancient events. For as, he says, Baruch of old in the time of Jehoiakim, foretelling the terrible things, will not perish, but God, having promised him, kept him alone unharmed out of all, so also now he saves those who are persuaded. Thus said the Lord. He does not now mention this word idly, nor inopportunely, but so that you may learn both what sort of man Baruch was toward them, how he laments and bewails, asking God concerning them. And he says: Do not seek great things. Since you, Baruch, said: Woe is me, for the Lord has added toil upon my pain. I fell asleep in groanings, and I found no rest. Baruch, being sent by Jeremiah to declare the things against the city, fearing the anger of the king and the cruelty of the rest, did not wish to go, but considering again that it is no ordinary danger to transgress the words of the prophet—for this is to contradict God who sends—he was held in distress.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":232,"ref":"p232","source":"ἀπιών τε γὰρ θάνατον προσεδόκα, καὶ μὴ πειθόμενος οὐ διαφεύξεσθαι τὴν τιμωρίαν, οὔτε τῷ Θεῷ προσκρούων. Τὸ οὖν· Προσέθηκε Κύριος κόπον ἐπὶ πόνον μου· πόνον μὲν καλεῖ τὴν λύπην ἦν εἶχον περὶ τοῦ λαοῦ· κόπον δὲ τῆς ψυχῆς τὴν ἀνίαν, καὶ τὴν περὶ τοῦ μέλλοντος φροντίδα. Τὸ δὲ, Ἐκοιμήθην ἐν στεναγμοῖς, καὶ ἀνάπαυσιν οὐχ εὗρον· ὡς ἐν φροντίδι ἐσχηκὼς τὸ πρᾶγμα, ὥστε μήτε ὕπνου μετὰ ἀνέσεως τυχεῖν. Οὕτως εἶπε Κύριος· Ἰδοὺ ἃ ᾠκοδόμησα ἐγὼ καθελῶ, ἃ ἐφύτευσα ἐγὼ ἐκτίλλω, καὶ σύμπασαν τὴν γῆν ἐκείνην, καὶ σὺ ζητεῖς σεαυτῷ μεγάλα; μὴ ζήτει. Τουτέστιν, Οὐ προσήκοντα λογισμῷ δικαίῳ εἴληφας. Διὰ γὰρ τὴν ἀσέβειαν τοῦ πλήθους κατὰ πάντων ἀποφηναμένου, καὶ βουλομένου μου διὰ τῆς ἀπειλῆς ἀπαλλάξαι τῶν κινδύνων, σὺ οὐδὲ ἀθυμεῖν ἴσ. εὐθυμεῖν ἐθέλεις, ἢ φροντίδα τινὰ τοῦ πράγματος ποιεῖσθαι. Τὸ γὰρ, Σὺ ζητεῖς σεαυτῷ μεγάλα, τοῦτο σημαίνει·\n\nτουτέστι, τὸ μηδὲ λυπεῖσθαι· ὅτι γὰρ οὐ περὶ συμφορᾶς αὐτό φησι, μηνύει τὸ ἐπαγόμενον· φησὶ γάρ· Ἰδοὺ ἐγὼ ἐπάγω κακὰ ἐπὶ πᾶσαν σάρκα, λέγει Κύριος, καὶ δώσω τὴν ψυχήν σου εἰς εὕρεμα ἐν παντὶ τόπῳ, οὗ ἐὰν βαδίσῃ ἐκεῖ. Τουτέστι· Μὴ φοβοῦ· ἀπελθὼν εἰπὲ τῷ λαῷ τὰ παρὰ τοῦ προφήτου λεγόμενα, εὖ εἰδὼς, ὡς οὐ κοινωνήσεις αὐτοῖς τῆς συμφορᾶς, οὐδέ τι διαθήσουσί σε κακόν· τὸν δὲ τρόπον τῆς σωτηρίας ἀνωτέρω τέθεικεν ὁ Προφήτης, φήσας· Καὶ κατέκρυψεν αὐτοὺς Κύριος καὶ οὐχ εὑρίσκοντο. Καὶ σὺ ζητήσεις. Μίαν πόλιν ὅλην ἐξαρπάσαι κινδύνων προσκρουσασάν μοι ζητεῖς. Καὶ δώσω τὴν ψυχήν. Ὅπου δ' ἂν ᾖς, οὐ μὴ πείσῃ δεινόν. Ἀλλ' ὅμως καὶ οὕτως ἐπέκειτο.","english":"For as he was departing, he expected death, and if he did not obey, he would not escape punishment, nor would he be offending God. So then, the phrase \"The Lord has added grief upon my pain\": he calls \"pain\" the sorrow I had concerning the people, and \"grief\" of the soul the distress and the anxiety about the future. And the phrase \"I slept in groanings, and I found no rest\": as one who had the matter in anxiety, so as not even to obtain sleep with relaxation. Thus says the Lord: \"Behold, what I have built I will tear down, and what I have planted I will uproot, even all that land, and do you seek great things for yourself? Do not seek them.\" That is, you have undertaken things not fitting for a righteous reasoning. For because of the impiety of the multitude, when sentence had been pronounced against all, and I wished by the threat to deliver them from dangers, you are unwilling even to be discouraged, but wish to be of good cheer, or to take some thought for the matter. For the phrase \"Do you seek great things for yourself\" means this: that is, not even to grieve; for that he does not say this concerning misfortune, what follows makes clear; for he says: \"Behold, I am bringing evils upon all flesh, says the Lord, and I will give your soul as a find in every place wherever you may go there.\" That is: Do not fear; having departed, tell the people the things spoken by the prophet, knowing well that you will not share in their misfortune, nor will any evil put you to death; but the manner of salvation the prophet has set forth above, saying: \"And the Lord hid them, and they were not found. And you shall seek.\" You seek to snatch one whole city from dangers, which has offended me. \"And I will give your soul.\" Wherever you may be, you will surely not suffer anything terrible. But nevertheless even so he was pressed.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":233,"ref":"p233","source":"Ἵνα μάθῃς, ὅτι οὐχὶ τὸ ἑαυτοῦ ἐσκόπει, ἀλλὰ τὸ τῶν πολλῶν. Ἡμεῖς δὲ, ὅτε τὰ ἡμέτερα ἐν ἀσφαλείᾳ ἦν, τότε τῶν λοιπῶν ἐποιούμεθα λόγον. *Ἐπὶ δύναμιν Φαραὼ Νεχαὼ βασιλέως Αἰγύπτου, ὃς ἦν ποταμῷ Εὐφράτῃ ἐν Χάρμης, ὃν ἐπάταξε Ναβουχοδονόσορ βασιλεὺς Βαβυλῶνος ἐν τῷ ἔτει τῷ τετάρτῳ υἱοῦ Ἰωακεὶμ βασιλέως Ἰούδα. Ὅτι ταῦτα τότε εἴρηται· οὐ γάρ ἐστιν ἀρχὴ τῆς Αἰγύπτου ὁράσεως, ἀλλ', ὡς προέφην, τὰ τότε ῥηθέντα ὑπομιμνήσκει. Οὗτος γὰρ ὁ Νεχαὼ ἀνελὼν τὸν Ἰωσίαν κατέστησεν Ἰωάχαζ. Ἐπελθὼν δὲ ὁ Ναβουχοδονόσορ, ἀνεῖλε μὲν τὸν Ἰωάχαζ, κατέστησε δὲ τὸν Ἰωακείμ· ὡς οὖν τῆς αὐτοῦ βασιλείας παρα σπωμένης ὁ Αἰγύπτιος εἰς τὸν Εὐφράτην γενόμενος συμβάλλει τῷ Ναβουχοδονόσορ. Ἰουδαίων τοίνυν μεγάλα περὶ τῆς δυνάμεως Αἰγυπτίων φρονούντων, καὶ πρὸς τὴν ἐκείνων συμμαχίαν κεχηνότων, ἀπειλεῖ καὶ τὴν ἧτταν, καὶ τὴν ἀπώλειαν τοῦ Νεχαὼ, καὶ κηρύξας πόλεμον, καὶ ματαίαν συμμαχίαν ἀποφηνάμενος ὡς πρὸς Ἰουδαίους ἀποτεινομένους. Ἄλλος ἦν ὁ Φαραὼ ὁ Οὐαφρὴν οὗτος ὁ Νεχαώ τοῦ Νεχαώ. Ὅρα πῶς διὰ παραδειγμάτων καὶ ἔμπροσθεν αὐτοὺς ἐσωφρόνιζεν ὁ Θεός. Ἡττηθεὶς σφόδρα οὗτος, ὅτε καὶ Ἰωακεὶμ ἀνῃρέθη· καὶ οὐδὲν ἐπιεικέστεροι γεγόνασι. Καὶ ὅρα ποῦ ἀπήντησεν, ἐπὶ Εὐφράτῃ. Ἀναλάβετε. Τίνος οὖν ἕνεκεν ἄρχεται τῆς προφητείας, λέγων καθοπλίζεσθαι; καὶ μετὰ πολλῆς τῆς ἀκριβείας ἔπεισι τὴν ὅπλισιν αὐτῶν πᾶσαν, μονονουχὶ τοὺς στρατηγοὺς μιμούμενος τοὺς ἄγοντας εἰς πόλεμον, καὶ παρακελευομένους; ἤτοι εἰρωνευόμενος τοῦτό φησι. Διότι οἱ ἰσχυροί. Ὅρα, καὶ τὸν τρόπον λέγει τοῦ πολέμου, ὥσπερ παρὼν, τίνι τρόπῳ ἁλώσονται. Μὴ φευγέτω.","english":"So that you may learn that he was not looking to his own interests, but to those of the many. But we, when our own affairs were in safety, then we took thought for the rest. Concerning the power of Pharaoh Necho king of Egypt, who was at the river Euphrates in Charkemis, whom Nebuchadnezzar king of Babylon struck in the fourth year of Jehoiakim son of Josiah king of Judah. For these things were spoken then; for it is not the beginning of the vision of Egypt, but, as I said before, he reminds them of what was spoken then. For this Necho, having killed Josiah, installed Jehoahaz. But Nebuchadnezzar, having come, killed Jehoahaz and installed Jehoiakim; so then, when his kingdom was being stripped away, the Egyptian, having come to the Euphrates, engaged with Nebuchadnezzar. Since, therefore, the Jews were thinking great things about the power of the Egyptians, and were gaping after their alliance, he threatens both the defeat and the destruction of Necho, both proclaiming war and declaring the alliance vain, as addressing himself to the Jews. Another was the Pharaoh, this Hophra, the Necho of Necho. See how through examples even beforehand God was disciplining them. This man was utterly defeated, when Jehoiakim was also killed; and they became no more reasonable. And see where it came about—at the Euphrates. Take up. For what reason, then, does he begin the prophecy, saying that they are to arm themselves? And with great precision he goes through their whole arming, almost imitating the generals who lead into war and give exhortations; or else he says this in irony. Because the strong. See, he also tells the manner of the war, as though present, in what way they will be captured. Let him not flee.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":234,"ref":"p234","source":"Οὔτε ποδῶν ταχύτης, οὔτε σώματος ἰσχὺς, οὔτε ἄλλο οὐδὲν ὠφελεῖ, πάντων περιβεβλημένων ἴσ. ἀποβεβλημένων, εἰ μὴ πάρεστιν ἡ τοῦ Θεοῦ βοήθεια. Τίς οὗτος ὡς ποταμός. Οὐ διὰ τὸ μέγεθος καὶ μόνον αὐτῶν τῷ Νείλῳ παραβάλλει, ἀλλὰ καὶ διὰ τὸ εἰδέναι αὐτοὺς τὸν ποταμὸν, καὶ τὴν ἀθρόαν ὁρμήν· καὶ δεικνὺς, ὅτι παρὰ τοῦ Θεοῦ ἡ στρατηγία· καὶ γὰρ ἐκεῖνος ὑπὸ Θεοῦ αὔξει. Ὅτι θυσία. Ἵνα δείξῃ, πῶς εὐφραίνει τὸν Θεὸν τὸ πρᾶγμα, οὐδὲν ἀνθρώπινον γίγνεται. Ἐπεὶ παρασκευάζεσθε ὑμεῖς, οὐδὲν κωλύω, ἵνα μάθητε, τὸ πρὸ τὸν Θεὸν πολεμεῖν περιττόν. Ἀνάβηθι Γαλαὰδ, καὶ λάβε ῥητίνην παρθένῳ θυγατρὶ Αἰγύπτου. Εἰς κενὸν ἐπλήθυνας ἰάματά σου. Ὠφέλεια οὐκ ἔστι σοι. Τουτέστι, Σύμπραξον αὐτῇ καὶ σὺ μετὰ τῶν λοιπῶν. Γαλαὰδ γὰρ τοὺς Ἰσραηλίτας λέγει, ἀπὸ τοῦ τόπου ὀνομάσας τοὺς ἐνοικοῦντας. Ἦν δὲ καὶ ἱερέων πόλις, διό φησι· Λάβε ῥητίνην, τουτέστιν, ἔμπλαστρον. Ἵνα εἴπῃ, Ὡς πάλαι εὐσεβοῦσα ἐβοήθεις τῷ λαῷ διὰ τῆς ἱερατείας, οὕτω νῦν παρανομοῦσα δυνήθητι ἰάσασθαι τοὺς τραυματισθέντας ἐν τῷ πολέμῳ· ὠνείδιζον δὲ αὐτοῖς, ὡς πολλάκις διὰ προφητῶν τῶν αὐτόθι κατοικούντων τῆς σωτηρίας ἀξιωθέντων ἐν ταῖς πρὸς τοὺς ἐναντίους μάχαις. Ἵνα εἴπῃ, ὅτι Νῦν ἀσεβοῦσα, χρῆσαι ἐκ τῆς τῶν εἰδώλων συνεργίας τοῖς προκειμένοις, καὶ βοήθησον τῷ Αἰγυπτίῳ, ὃν προστάτην ἡγῇ. Καὶ τοῦτο εἰρωνευόμενος· ὅτι ὅσα ἂν ποιήσῃς, καὶ συμμάχους ὅσους ἂν καλέσῃς, ταῦτα περιττά. Ὅτι μαχητὴς πρὸς μαχητὴν ἠσθένησε. Τουτέστι, καὶ ὁ","english":"Neither swiftness of feet nor strength of body nor anything else is of benefit, when all things are encompassed and cast off, unless the help of God is present. Who is this that rises like a river. He compares them to the Nile not only because of its size, but also because they knew the river and its sudden onset; and he shows that the generalship is from God; for that river too is made to swell by God. That it is a sacrifice. To show how this matter gladdens God, nothing human takes place. Since you are preparing yourselves, I do not hinder it, so that you may learn that fighting against God is superfluous. Go up to Gilead, and take resin for the virgin daughter of Egypt. In vain you have multiplied your healings. There is no benefit for you. That is, You too, join with her along with the rest. For Gilead means the Israelites, naming the inhabitants from the place. And it was also a city of priests, therefore he says: Take resin, that is, a plaster. So as to say, As formerly, being pious, you helped the people through the priesthood, so now, being lawless, be able to heal those wounded in war; but they reproached them, as having often been deemed worthy of salvation through prophets dwelling in that place in the battles against their enemies. So as to say, that Now, being impious, use the cooperation of idols for the matters at hand, and help the Egyptian, whom you consider your patron. And this he says ironically: that whatever you do, and however many allies you call upon, these things are superfluous. For a warrior has grown weak against a warrior. That is, and the","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":235,"ref":"p235","source":"σύμμαχος, καὶ ὁ ἔξαρχος, ἐπὶ τὸ αὐτὸ ἔπεσον ἀμφότεροι· ἵνα εἴπῃ, Οὐδεὶς περιελείφθη τῶν μετὰ τοῦ Νεχαώ. Ἕως τούτου τὰ πάλαι διηγητὰ, καὶ λοιπὸν ἄρχεται τῆς κατ' Αἰγυπτίων ὁράσεως. Τὸ διάδηλον τῆς συμφορᾶς, ὅτι ἠσθένησαν ἐν τῇ παρατάξει. Ἐπίστηθι, καὶ ἑτοίμασον σεαυτῇ, ὅτι κατέφαγε μάχαιρα τὴν σμίλακά σου. Τουτέστι, τὴν δύναμίν σου, ἢ τὴν ἀσφάλειαν· ἐχρήσατο δὲ μεταφορᾷ. Σμίλαξ γὰρ ἄκανθά ἐστιν ἐπὶ πολὺ ἐκτεινομένη, ᾗ κέχρηνται μάλιστα ἐν τοῖς ἀγροῖς, οἱ φραγμοὺς ποιοῦντες, διὰ τὸ περιπλοκαῖς κεχρῆσθαι πολλαῖς, καὶ ἀσφαλῆ τὸν φραγμὸν ἐργάζεσθαι. Ὅτι κατέφαγε μάχαιρα τὴν σμίλακά σου· βοτάνη ἐστὶ πάντα κατατρώγουσα. Διατί ἔφυγεν ὁ μόσχος σου ὁ ἐκλεκτός; Ὡς πρὸς Ἰουδαίους λέγει. Μόσχον δὲ λέγει τὸν Αἰγύπτιον, ὡς ἰσχυρόν. Ἐπειδὴ τοιαύτην περὶ αὐτοῦ τὴν ὑπόληψιν εἶχον. Εἶτα ἡ αἰτία· Οὐκ ἔμεινεν, ὅτι Κύριος παρέλυσεν αὐτόν. Οὐ γὰρ τῇ τοῦ Θεοῦ ἀποφάσει ἠδύνατο ἀντιστῆναι. Ὁ βασιλεύς σου, ἀληθέστερον δὲ ὁ θεὸς Αἰγυπτίων, ὁ Ἄπις· οὕτω γὰρ ἐκάλουν τὸν μόσχον, ἀχυροφάγον ὄντα καὶ Θεὸν νομιζόμενον. Ἕκαστος πρὸς τὸν πλησίον αὐτοῦ ἐλάλουν, καὶ εἶπον· Ἀναστῶμεν, καὶ ἀναστρέψωμεν πρὸς τὸν λαὸν ἡμῶν ἀπὸ προσώπου μαχαίρας Ἑλληνικῆς. Τὸ, ἕκαστος, τουτέστι, τῶν συμμάχων. Ἵνα εἴπῃ· Ἔγνωσαν τότε μάτην ἐπικουροῦντες τῷ Αἰγυπτίῳ. Τὸ δὲ, ἀπὸ προσώπου μαχαίρας Ἑλληνικῆς, οὐκ ἄλλως ἴσ. οὐ καλῶς ἡρμήνευται. Ὁ γὰρ Ἑβραῖος οὕτως ἔχει· Ἀπὸ μαχαίρας ὀξείας καὶ σφοδρᾶς. Ἔστιν δὲ κἀνταῦθα ἀπὸ τῆς ἐπωνυμίας ἡ ἐναλλαγὴ τῆς ἑρμηνείας. Τὸ γὰρ Ἰωάνναν σημαίνει Ἕλληνες, ἐπειδὴ ἀπὸ τούτου Ἴωνες.","english":"Symmachus, and the leader, both fell together; so as to say, No one of those with Necho was left. Up to this point are the things long ago narrated, and from here he begins the vision against the Egyptians. The manifest nature of the disaster, that they grew weak in the battle line. Stand, and prepare yourself, for the sword has devoured your smilax. That is, your strength, or your security; and he used a metaphor. For smilax is a thorn extending far, which they especially use in the fields, those making fences, because it employs many intertwining coils and makes the fence secure. Because the sword has devoured your smilax: it is a plant that devours everything. Why did your chosen calf flee? He speaks as to Jews. And he calls the Egyptian a calf, as being strong. Since they had such an opinion concerning him. Then the cause: It did not remain, because the Lord paralyzed him. For he was not able to withstand the decree of God. Your king, or more truly the god of the Egyptians, Apis; for thus they called the calf, being straw-eating and considered a god. Each spoke to his neighbor, and they said: Let us arise, and let us return to our people from the face of the Greek sword. The word each, that is, of the allies. So as to say: They knew then that they were helping the Egyptian in vain. But the phrase, from the face of the Greek sword, is not otherwise. It has not been translated well. For the Hebrew reads thus: From a sharp and violent sword. And here too there is a change of interpretation from the name. For Ioannan means Greeks, since from this come the Ionians.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":236,"ref":"p236","source":"Τὸ δὲ ἰῶνα σημαίνει τὸ ὀξὺ καὶ τμητικόν. Ἀπὸ οὖν τῆς ὁμοιότητος, ἀντὶ τοῦ, Μαχαίρας ὀξείας, Μαχαίρας Ἑλληνικῆς ἡρμήνευσαν. Ὅρα; πῶς πάντα ἀκριβῶς διαγράφει, καὶ ἐνδιατρίβει ἀπὸ τοῦ σφόδρα θαῤῥεῖν. Καλέσατε τὸ ὄνομα Φαραὼ βασιλέως Αἰγύπτου, Σανωὲ, Ἐβηρὲ, Ἐλμοὴθ, καιρὸς παρεγένετο. Αἱ λέξεις αὗται εἰσὶ μὲν Ἑβραϊκαί. Ἑρμηνεία δέ πως εἶναι δοκεῖ τῶν λέξεων τό· Καιρὸς ἀπεγένετο. Τὸ γὰρ Σαὸν, ἦχον σημαίνει, οἱονεὶ, τὸ ἐξάκουστον, καὶ περίφημον. Τὸ δὲ Ἐβῆρ, παρῆλθες. Τὸ δὲ Ἐλμοὴθ, παραγέγονεν. Ἵνα οὖν εἴπῃ, ὅτι ὁ Φαραὼ ἐξάκουστος, καὶ πανταχοῦ τῇ δόξῃ βοώμενος, οὗτος τῆς προσούσης ἐξέπεσε τιμῆς, καὶ ἧκε τῆς κατ' αὐτοῦ ἀποφάσεως ὁ καιρός. Τὸ δὲ, Καλέσατε τὸ ὄνομα αὐτοῦ, κατὰ τὸ τῆς θείας Γραφῆς ἰδίωμα, τὸ ὄνομα ἀντὶ πράγματος ἔλαβεν. Καιρὸς παρεγένετο, σὺν ταραχῇ ἦχος, παραχθέντα, ἤτοι περὶ συνθήκας ἀγνώμονα αὐτόν φησι γεγενῆσθαι. Ὥσπερ ἐστὶν ὁ Θαβὼρ ἐν τοῖς ὄρεσι, καὶ ὡς ὁ Κάρμηλος ἐν τῇ θαλάσσῃ, οὕτως ἥξει, οὕτως ἔσται μέγας, φησὶ, καὶ ἀχείρωτος. Ζῶ ἐγὼ, λέγει Κύριος, Βασιλεὺς τῶν δυνάμεων ὄνομα αὐτῷ, ὅτι ὥσπερ ἐστὶν ὁ Θαβὼρ ἐν τοῖς ὁρίοις, καὶ ὡς Κάρμηλος ἐν τῇ θαλάσσῃ, οὕτως ἥξει. Παραδείγματι τῆς συμφορᾶς τὸ πλῆθος ἐσήμανε. Βούλεται γὰρ εἰπεῖν, ὅτι ὡς ὁ Θαβώρ ἐστι μεταξὺ τῶν ὀρέων, καὶ ὁ Κάρμηλος περιέχεται ὑπὸ θαλάσσης, οὕτω καὶ ὑμεῖς περισχησθήσετε ἴσ. περισχεθήσεσθε τοῖς κακοῖς. Σκεύη ἀποικισμοῦ ποίησον σεαυτῇ κατοικίας θυγατρὸς Αἰγύπτου. Τουτέστι, Παῦσαι πολεμοῦσα, καὶ μετοικίας λαβοῦσα σκεύη· ἀκολούθει τοῖς κρατοῦσιν· ἵνα εἴπῃ, ὅτι Μέτοικος γενήσῃ.","english":"But \"Iona\" signifies sharp and cutting. From similarity, then, instead of \"sharp swords,\" they interpreted it as \"Greek swords.\" Do you see how he describes everything precisely, and dwells on it from his great confidence? Call the name of Pharaoh king of Egypt, Sanoe, Eber, Elmoth, the time has come. These words are Hebrew. The interpretation of the words seems to be something like: \"The time has passed away.\" For \"Saon\" signifies a sound, as it were the far-heard and famous. And \"Eber\" means \"you passed by.\" And \"Elmoth\" means \"it has come.\" So that he may say that Pharaoh, far-heard and everywhere cried out in glory, has fallen from his present honor, and the time of the sentence against him has come. And \"Call his name,\" according to the idiom of divine Scripture, takes \"name\" in place of \"thing.\" \"The time has come,\" with confusion, a sound, having been thrown into disorder—or he says that he has become senseless regarding agreements. Just as Tabor is among the mountains, and as Carmel is by the sea, so he will come, so he will be great, he says, and unconquerable. As I live, says the Lord, King of hosts is his name, that just as Tabor is in the borders, and as Carmel is by the sea, so he will come. By the example of disaster he indicated the multitude. For he wishes to say that as Tabor is among the mountains, and Carmel is surrounded by the sea, so you also will be surrounded by evils. Make for yourself vessels of migration for the dwelling of the daughter of Egypt. That is, Cease warring, and having taken up vessels of migration, follow those who rule; so that he may say, You will become a migrant.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":237,"ref":"p237","source":"Οὐκ ἔχει τις οὐ σώματος ἀσθένειαν, οὐκ ὀλιγότητα αἰτιάσασθαι. Ὡς μόσχοι σιτευτοὶ ἦτε, καθωπλίσθητε· οὐκ ἐν τῇ πόλει ἡμῶν ὁ πόλεμος. Πρότεροι ἐπήλθετε, ὡς ἀκρὶς ἦτε. *Δάμαλις καλὴ, κεκαλλωπισμένη, καλλίστη Αἴγυπτος, ἀπόσπασμα ἀπὸ βοῤῥᾶ ἦλθεν ἐπ' αὐτήν. Κατὰ μὲν τὸ Ἑλληνικὸν δῆλον ὃ λέγει, ὅτι Ἡ ἰσχυρὰ καὶ κεκαλλωπισμένη αἰχμάλωτος ἀπαχθήσεται ὑπὸ Βαβυλωνίων. Ἔχει δέ τίνα ἐναργεστέραν τὴν ἔννοιαν ὁ Ἑβραῖος. Ἀντὶ γὰρ τοῦ, Ἀπόσπασμα ἀπὸ βοῤῥᾶ ἥξει ἐπ' αὐτὴν, οὕτως ἔχει· Οἶστρος ἥξει ἐπὶ σέ. Εἶδος δὲ τοῦτό ἐστι ζώου πλήττοντος βοῦς, καὶ εἰς μανίαν ἄγοντος. Ἐπειδὴ τοίνυν δαμάλει παρείκασε τὴν Αἴγυπτον σφόδρα γενναίᾳ\n\nκαὶ ἐπιτερπεῖ, οἴστρῳ παρείκασε τὸν Βαβυλώνιον, ἵνα δείξῃ τὸ ἀσθενὲς τῆς Αἰγύπτου, ἵνα εἴπῃ· Σὺ ἡ δοκοῦσα πολλὴν τὴν ἰσχὺν περιβεβλῆσθαι, ὑπὸ τῶν νομιζομένων ἀσθενῶν καθαιρεθήσῃ τὴν ἰσχύν. Διότι καὶ αὐτοί. Καὶ γὰρ τοῦτό φησι· Πόθεν οὖν ἡ ἧττα; ἢ δηλονότι παρὰ Θεοῦ· ὅτι τοσοῦτοι ὄντες ὡς ἀκρὶς εἰς πλῆθος, ἡττήθητε. Φωνὴ αὐτῶν ὡς ὄφεως. Τουτέστιν, ὀδυρόμενοι καὶ θρηνοῦντες. Ὅτι ἐν ἄμμῳ. Τουτέστιν οὐ βεβαίως. Ἐκκόψουσι τὸν δρυμὸν αὐτῆς. Ὁρᾷς παράδοξον τὴν ἧτταν, καὶ παρὰ προσδοκίαν τὴν νίκην· Μὴ φοβοῦ, ὅτι ἐπανάξω σε; λανθανόντως αὐτοῖς προλέγει, καὶ καλῶς, Μὴ φοβοῦ, ἐπειδὴ πλησίον ἦν. *Ἰδοὺ ἐγὼ ἐκδικῶ τὸν Ἀμμὼν αὐτῆς, καὶ ἐπὶ Φαραὼ, καὶ ἐπὶ Αἴγυπτον, καὶ ἐπὶ τοὺς θεοὺς αὐτῆς, καὶ τὰ ἑξῆς. Ἀμμωνῖται ὑπόσπονδοι ἦσαν Αἰγυπτίοις· ἐθάῤῥουν δὲ αὐτῶν σφόδρα τῇ συμμαχίᾳ, καὶ διὰ τιμῆς πάντα τὰ λοιπὰ ἔθνη ἐτύγχανον τῷ Αἰγυπτίῳ· διὰ τοῦτο τοίνυν τῆς Ἀμμὼν ἐμνημόνευσεν.","english":"No one can claim bodily weakness or scantiness as an excuse. You were like fattened calves, you were armed for battle—the war was not in our city. You came on first, you were like locusts. A beautiful heifer, adorned, Egypt most beautiful, a fragment came upon her from the north. According to the Greek, what he says is clear: that the strong and adorned one shall be led away captive by the Babylonians. But the Hebrew has a more vivid sense. For instead of \"A fragment from the north shall come upon her,\" it reads thus: \"A gadfly shall come upon you.\" And this is a kind of creature that strikes cattle and drives them to madness. Since, then, he likened Egypt to a heifer exceedingly noble and delightful, he likened the Babylonian to a gadfly, in order to show the weakness of Egypt, in order to say: You who seem to be clothed with great strength shall have your strength brought down by those thought to be weak. For they too—for this is what he says: From where, then, the defeat? Or plainly from God: because though you were as numerous as locusts in multitude, you were defeated. Their voice as of a serpent. That is, lamenting and wailing. For it is in the sand. That is, not securely. They shall cut down her forest. Do you see the defeat as paradoxical, and the victory beyond expectation? \"Fear not, for I will bring you back\"? He foretells to them covertly, and well, \"Fear not,\" since it was near. Behold, I myself will avenge her Amon, and against Pharaoh, and against Egypt, and against her gods, and so on. The Ammonites were tributary to the Egyptians; and they trusted greatly in their alliance, and all the remaining nations were held in honor by the Egyptian; for this reason, then, he made mention of Amon.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":238,"ref":"p238","source":"ΚΕΦΑΛ. ΜΖʹ Καὶ ἀφανιῶ τὴν Τύρον. Οὐδὲ γενομένων τῶν πραγμάτων διασώζεις; Ταῦτα ἀπήγγειλεν, ἵνα πιστώσηται καὶ τὴν ἐρήμωσιν καὶ τὴν τῶν εἰδώλων ἀπώλειαν. *Ὅτι ἐξολοθρεύσει Κύριος τοὺς Ἀλλοφύλους, τοὺς καταλοίπους τῶν νήσων καὶ Καππαδοκίας. Ἤτοι ἴσ. οὕτως τῆς παραλίου νήσους καλεῖ, καὶ ὅτι ἀπὸ τῶν νήσων αὐτόθι κατῴκησαν πολεμούμενοι, ἑλόντες τοὺς ἤδη πρότερον κατοικοῦντας αὐτόθι· ἐμμείναντες δὲ τῷ τόπῳ. Καὶ Καππαδοκίας δὲ λέγει, ὡς νενικηκότων τούτων, καὶ ἑλομένων αὐτόθι κατοικεῖν. Οὕτω γὰρ καὶ δι' ἑτέρου προφήτου λέγει· Τοὺς Ἀλλοφύλους ἀπὸ Καππαδοκίας ἤγαγον. Ἥκει φαλάκρωμα ἐπὶ Γάζαν· ἀπεῤῥίφη Ἀσκάλων, καὶ τὰ λοιπὰ τῶν ἐν Ἀκήμ. Ἵνα εἴπῃ, πάντες οἱ ἰσχυροί. Πῶς ἡσυχάσει; Πόρθησιν μὲν τῆς Ἰδουμαίας προλέγει ὁ προφήτης· τὴν δὲ αὐτήν φησι καὶ Θαιμὰν, ἥτις ἐστὶ χώρα τοῦ Ἡσαῦ.\n\nΚΕΦΑΛ. ΜΗʹ.\n\n*Ἀνεπαύσατο Μωὰβ ἐκ παιδίου, καὶ πεποιθὼς ἦν ἐπὶ τῇ δόξῃ αὐτοῦ. Ὅτι διὰ παντὸς ἀπήλαυσεν εὐθηνίας, καὶ ἡσυχίας, καὶ διὰ τοῦτο ταῦτα ἔπαθε, τῇ εὐπαθείᾳ πρὸς οὐδὲν δέον χρησάμενος. *Τὸ ἀπροσδόκητον κακὸν ἠβουλήθη παραστῆσαι. Βούλεται γὰρ εἰπεῖν, ὅτι ἐξ ἀρχῆς μέχρι τοῦ νῦν πέπονθεν οὐδὲν, οὐχ ὅτι καὶ ἤδη παρὰ τοῦ Σεναχειρεὶμ οὐχ ἑάλω· ἢ γὰρ οὐχ ἡττήθη ἐν πολέμοις. Τὰ γὰρ τῆς προφητείας τοῦ Ἡσαΐου κατὰ τῆς Μωαβίτιδος, ἐξῆλθεν ἐπὶ τοῦ Σεναχειρείμ· ἀλλὰ βούλεται κατὰ σύγκρισιν τῶν παρόντων μηδὲν αὐτὴν πεπονθέναι· οὐδὲ γὰρ ἐνεδέχετο παντάπασιν ἀλύπως αὐτὴν διαγαγεῖν. Ἢ βούλεται σημᾶναι τὸ χρόνιον τῆς ἀνέσεως·","english":"CHAPTER 47. And I will destroy Tyre. Do you not preserve them even when the events have not yet occurred? He announced these things so as to confirm both the desolation and the destruction of the idols. *For the Lord will utterly destroy the Philistines, the remnant of the islands and of Cappadocia. That is, he calls the coastal islands thus, and because those from the islands settled there, being at war, having taken those who already previously dwelt there, and having remained in the place. And he says \"of Cappadocia\" because these had conquered and chosen to dwell there. For thus he also says through another prophet: I brought the Philistines from Cappadocia. Baldness has come upon Gaza; Ashkelon has been cast off, and the rest of those in Akim. That is to say, all the strong ones. How shall it be quiet? The prophet foretells the sack of Idumea; and he says the same of Teman also, which is the country of Esau.\n\nCHAPTER 48.\n\n*Moab has rested from childhood, and was confident in his own glory. Because he enjoyed prosperity and quiet continually, and for this reason suffered these things, having used his ease for nothing needful. *He wished to set forth the unexpected nature of the calamity. For he means to say that from the beginning until now she has suffered nothing—not that she was not already captured by Sennacherib; for she was not defeated in wars. For the prophecies of Isaiah against Moabitis came forth in the time of Sennacherib; but he means, by comparison with present circumstances, that she had suffered nothing; for it was not possible for her to pass her time entirely without pain. Or he wishes to indicate the long duration of her ease.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":239,"ref":"p239","source":"οὐδὲ γὰρ ὀλίγος ἀριθμὸς ἐτῶν ἐστιν ἀπὸ τοῦ Ἐζεκίου, ἐφ' οὗπερ καὶ πέρας τὰ κατὰ τὸν Σεναχειρεὶμ ἔλαβε, μέχρι τῆς ἁλώσεως τῆς ἐσχάτης Ἱεροσολύμων, καὶ τῆς κατὰ τῶν λοιπῶν ἐθνῶν ἀνόδου τοῦ Ναβουχοδονόσορ. Ὅτι δὲ ταῦτα οὕτως ἔχει, μηνύει τὰ ἐπαγόμενα. Καὶ οὐκ ἐνέχεεν ἐξ ἀγγείου εἰς ἀγγεῖον, καὶ εἰς ἀποικισμὸν οὐκ ᾠχήσατο· διὰ τοῦτο ἔσται γεῦμα αὐτοῦ ἐν αὐτῷ, καὶ ὀσμὴ αὐτοῦ οὐκ ἐξέλιπεν. Παραδείγματι ἐχρήσατο, ἵνα αὐτοῦ τῆς ἀνέσεως τὸν χρόνον σημάνῃ· ὡς γὰρ οἶνος, φησὶ, βληθεὶς εἰς ἀγγεῖον ἐπὶ πλεῖστον χρόνον φυλαττόμενος, καὶ μὴ μεταβαλλόμενος, τὴν μὲν τρύγα καθίστησιν εἰς τὸν τοῦ ἀγγείου πυθμένα, εὐώδης δὲ γίνεται καὶ ἡδὺς πρὸς πότον· οὕτω, φησὶ, γέγονε καὶ ὁ Μωάβ· ἀνείθη ἐπὶ πολλῷ τῷ χρόνῳ καὶ ἔχει τὴν οἰκείαν σύστασιν,\n\nκαὶ περίφημος ἐπὶ τῇ εὐκοσμίᾳ γεγένηται, ἀλλ' οὔτιγε εἰς τέλος διαμενεῖ, δίκην δὲ δώσει τοῦ Θεοῦ ἀποφηναμένου. Καὶ ἐξαποστελῶ αὐτῷ κλίνοντας, καὶ κλινοῦσιν αὐτόν. Ὁ Ἑβραῖος, Ἰῶντας, ἔχει· τῇ γὰρ μεταφορᾷ ἐπέμεινε· δήλη δὲ ἡ ἔννοια, καὶ ἀπὸ τῆς τοῦ Ἑλληνικοῦ ἑρμηνείας *Κατάβηθι ἀπὸ δόξης. Τουτέστιν, ἀπὸ τοῦ ὕψους εἰς ἔδαφος. Καὶ κάθισον ἐν ὑγρασίᾳ καθημένη. Οὕτως οὐδαμόθεν ἔσται παραμυθία. Ὅταν γὰρ ὁ Θεὸς ἐπάγῃ κακὰ, οὐ σώματος ἰσχὺς, οὐ σοφία ψυχῆς, οὐκ ἄλλο οὐδὲν ὠφελεῖ. Ἀνάγγειλον ἐν Ἀμὼν, ὅτι ὤλετο Μωὰβ, καὶ κρίσις ἔρχεται ἐπὶ τὴν γῆν τοῦ Μησὼρ, ἐπὶ Χηλὼν, καὶ ἐπὶ Ἀσὰ, καὶ τὰ ἑξῆς. Μισὼρ, τουτέστι, τῆς πεδιάδος. Χηλὼν δὲ καὶ τὰς λοιπὰς πόλεις λέγει, ὡς ἐν τῇ πεδιάδι κειμένας. Κατεάχθη κέρας Μωὰβ, καὶ τὸ ἐπίχειρον αὐτοῦ συνετρίβη, φησὶ Κύριος.","english":"For it is not even a small number of years from Hezekiah, in whose time the events concerning Sennacherib also came to an end, until the final capture of Jerusalem and the advance of Nebuchadnezzar against the remaining nations. And that these things are so, what follows makes clear. And he did not pour from vessel to vessel, and he did not go into exile; therefore his taste will remain in him, and his scent has not failed. He used an example in order to indicate the time of his ease; for as wine, he says, poured into a vessel and kept for a very long time, and not changing, settles its lees at the bottom of the vessel, and becomes fragrant and pleasant to drink—so, he says, it has been with Moab: it was left at ease for a long time and has its own constitution, and has become renowned for its good order, but it will certainly not remain to the end, but it will pay the penalty when God has pronounced judgment. And I will send to him those who bend down, and they shall bend him down. The Hebrew has Ionitas; for he persisted in the metaphor; and the meaning is clear, also from the Greek translation: Come down from glory. That is, from the height to the ground. And sit in moisture, you who sit. Thus there will be no consolation from anywhere. For when God brings evils, neither strength of body nor wisdom of soul nor anything else profits. Announce in Ammon that Moab is destroyed, and judgment is coming upon the land of Mesor, upon Chelon, and upon Asa, and the rest. Mesor, that is, of the plain. And Chelon and the remaining cities he means, as lying in the plain. The horn of Moab is broken, and his arm is crushed, says the Lord.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":240,"ref":"p240","source":"Τουτέστι, τὰ ἐν ταῖς χερσὶν αὐτοῦ ὅπλα. *Οὐχὶ κατὰ τὸ ἱκανὸν αὐτοῦ, οὕτως καὶ οἱ βραχίονες αὐτοῦ. Τουτέστιν, οὐκ ἀξίως τῆς φήμης ἔπραξαν. Ἰσχυρὰ μὲν γὰρ νενόμισται· ὤφθη δὲ ἀσθενὴς ἐν πολέμοις ἐπὶ Μωάβ. Πάντοθεν βοήσατε ἐπὶ ἄνδρας τοίχου κειράδας αὐχμοῦ. Τὸ δὲ, Ἐπὶ ἄνδρας τοίχου, τουτέστι, τοὺς ἰσχυρούς· τὸ δὲ, κειράδας αὐχμοῦ, τουτέστι, κιθάρα μέλους. Ἵνα εἴπῃ, Καθέλετε αὐτὴν ἀξίαν θρήνων πεποιηκότες. Ἐπάγει γοῦν· Καὶ μέλος ἐρεῖ. Ἡρμήνευσε γὰρ τὸ, κειράδας αὐχμοῦ, τουτέστιν, ὥσπερ ἐν κιθάρᾳ, οὕτως πενθοῦσα ἐμμελῶς, ἀνακλαύσεται. Εἶτα προϊὼν πάλιν φησί· *Διὰ τοῦτο καρδία τοῦ Μωὰβ, ὥσπερ αὐλοὶ βομβήσει καρδία μου ἐπ' ἀνθρώπους τοίχου κειράδας αὐχμοῦ, ὥσπερ αὐλοὶ βομβήσει. Τουτέστι, περὶ τοὺς ἰσχυροὺς ἄνδρας, ὥσπερ μέλος κιθάρας ἢ αὐλῶν ἦχος γενήσεται τὸ πένθος. Ὁ δὲ Ἑβραῖος οὕτως ἔχει· Καὶ ἠχήσει πάλιν ἐπὶ τοῦ τοίχου τοῦ ἔχοντος ἀντιβάσεις ἰσχυρούς. Τοῖχον δὲ καλεῖ τὸν βασιλέα· ἀντιβάσεις δὲ τὸν λαόν. Ἐν ἑκατέρῳ δὲ σώζεται ἡ αὐτὴ ἔννοια. Ὅτι πῦρ ἐξῆλθεν ἐξ Ἐσεβὼν, φλὸξ ἐκ πόλεως Σιὼν, καὶ κατέφαγε ἀρχηγοὺς Μωάβ. Τούτοις τοῖς ῥητοῖς ἐχρήσατο Μωϋσῆς ἀθρόαν τότε τὴν ἀπώλειαν τῆς Μωὰβ μηνύσας ἀπὸ τῶν τῆς Ἐσεβὼν οἰκούντων. Ἵνα τοίνυν εἴπῃ, ὅτι τὴν ὁμοίαν τιμωρίαν πείσεται καὶ νῦν, ἣν πάλαι ὑπέστη. Καὶ ἐξηρεύνησεν υἱοὺς Σαών. Ὁ Ἑβραῖος, καὶ ἐξήλειψε τοὺς κυρίους τῶν βωμῶν· ἀντὶ γὰρ τῶν βωμῶν, τὸ Σαὼν ἔφη· δέον γὰρ θεῖναι Βαμὼθ, βωμὸν σημαίνει. Οὕτω δὲ κεῖται καὶ παρὰ τῷ Ἑβραίῳ.","english":"That is, the weapons in his hands. Not according to his sufficiency, so also his arms. That is, they did not act worthily of their fame. For he was thought strong, but he appeared weak in wars against Moab. Cry out from every side against the men of the wall, shorn with drought. And the phrase, Against the men of the wall, that is, the strong; and the phrase, shorn with drought, that is, a lyre of melody. So as to say, Tear it down, having made it worthy of lamentations. For he adds: And it will utter a melody. For he interpreted the phrase, shorn with drought, that is, just as on a lyre, so lamenting melodiously, it will wail aloud. Then proceeding further he says again: Therefore the heart of Moab, like pipes shall my heart resound against the men of the wall, shorn with drought, like pipes shall it resound. That is, concerning the strong men, like the melody of a lyre or the sound of pipes shall the mourning be. But the Hebrew has it thus: And it shall resound again upon the wall that has strong buttresses. And he calls the king a wall, and the people buttresses. In either case the same meaning is preserved. That fire went forth from Heshbon, a flame from the city of Zion, and it devoured the leaders of Moab. Moses used these words, then signifying the sudden destruction of Moab from those dwelling in Heshbon. In order, then, to say that it will suffer the same punishment now which it formerly endured. And it searched out the sons of Saon. The Hebrew: and it wiped out the lords of the altars; for instead of \"altars\" it said Saon; for where it ought to have put Bamoth, it means \"altar.\" For thus it stands also in the Hebrew.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":241,"ref":"p241","source":"ΚΕΦΑΛ. ΜΘʹ.\n\nΜὴ υἱοὶ οὐκ εἰσὶν ἐν Ἰσραὴλ, ἢ παραλειψόμενος οὐκ ἔστιν ἐν αὐτοῖς; Τουτέστι, Μὴ οὐκ οἰκοῦνται τῷ Θεῷ; ἢ ἔρημοί εἰσι πάσης βοηθείας, ὅτι κατὰ τῶν Ἰσραηλιτῶν οὕτως ἐπήρθησαν; ἵνα δείξῃ Ἰουδαίοις, ὅτι διὰ τὰ κατ' αὐτὸν γενόμενα κακὰ τιμωρεῖται τὰ ἔθνη. Τί ἀγαλλιάσῃ ἐν τοῖς πεδίοις, ἐν Ἰακίμ; Ἰακὶμ πόλις ἦν μεγίστη ἐν τῇ πεδιάδι κειμένη, ἢν ὁρμητήριον κατὰ τῶν πολεμίων ἐκέκτηντο. Λέγει οὖν, ὅτι Μὴ θαρσεῖτε ἐπ' αὐτῇ, καταστρέφεται γάρ. Διέῤῥευσε τὰ πεδία σου. Τουτέστιν, Οὐκ αὐτὴ μόνον ἀπώλετο, ἀλλὰ καὶ αἱ λοιπαὶ ἐν ταῖς πεδιάσι κείμεναι μετ' αὐτῶν τῶν πεδίων, τῶν πολεμίων πάντα τὰ προσπεσόντα δῃουμένων. *Ἐπὶ κατάρασιν τῆς Βοσὼρ ἐν μέσῳ μέρους αὐτῆς. Τὴν Βόστραν λέγει· ἡ γὰρ νῦν Ἀραβία, τότε Ἰδουμαία ἦν. Τὸ δὲ, Ἐν μέσῳ μέρους αὐτῆς, συνημμένας, ἔχει διὰ τὸ εἶναι αὐτὴν μητρόπολιν. Ἰδοὺ ὡς λέων ἀναβήσεται ἐκ μέσου τοῦ Ἰορδάνου εἰς τόπον Ἐθὰμ, ὅτι ταχὺ ἐκδιώξω αὐτοὺς ἀπ' αὐτῆς. Τὸ Ἐθὰμ ὀφείλει ἔχειν κατὰ τὸ Ἑβραϊκόν· σημαίνει δὲ τὸ ἰσχυρόν· βούλεται δὲ εἰπεῖν, ὅτι ὁ βάρβαρος καθάπερ λέων ἀναβὰς, πορθήσει τὴν χώραν· τοῦ δὲ Ἰορδάνου ἐμνημόνευσεν, ὡς αὐτόθι μάλιστα τούτων τῶν θηρίων δεικνυμένων, καὶ ὄντων φοβερῶν. *Τῇ Κηδὰρ βασιλίσσῃ τῆς αὐλῆς ἢν ἐπάταξε Ναβουχοδονόσορ ὁ βασιλεὺς","english":"CHAPTER 49.\n\nAre there no sons in Israel, or is there no one left among them? That is, are they not inhabited by God? Or are they destitute of all help, because they were so lifted up against the Israelites? So that he might show the Jews that because of the evils that came upon him, the nations are punished. Why do you exult in the plains, in Jakim? Jakim was a very great city situated in the plain, which they possessed as a base of operations against their enemies. He says, then, Do not be confident in it, for it is being destroyed. Your plains have been swept away. That is, not only was it destroyed, but also the rest of the cities situated in the plains, together with the plains themselves, since the enemies were ravaging everything that fell upon them. For a curse upon Bosor in the midst of its part. He means Bostra; for the present Arabia was then Idumea. And the phrase, In the midst of its part, means joined together, because it was a metropolis. Behold, like a lion he shall come up from the midst of the Jordan to the place Etham, for I will quickly drive them out from it. Etham ought to be kept according to the Hebrew; and it signifies the strong; and he means to say that the barbarian, coming up like a lion, will ravage the land. And he mentioned the Jordan because these beasts are especially seen there, and are fearsome. To Kedar, queen of the court, which Nabuchodonosor the king struck down","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":242,"ref":"p242","source":"Βαβυλῶνος. Λέγει κατὰ τῶν Σαρακηνῶν· οὕτως γὰρ ἔχει ἔθος ἡ θεία Γραφὴ καλεῖν τὸ ἔθνος τῷ τοῦ Κηδὰρ ὀνόματι. Τὸ δὲ τῇ βασιλίσσῃ τῆς αὐλῆς, ὄνομά ἐστι πόλεως, ὃ κατὰ μὲν τὴν Ἑβραίαν φωνὴν ἐκαλεῖτο Μελχὲθ Ἀσὼρ, ὅπερ ἑρμηνεύων, ἐποίησε βασίλισσαν. Τὸ δὲ Ἀσὼρ αὐλὴν σημαίνει· ἴσως οὖν καὶ ὡς μητρόπολιν οὕτως ἐκάλουν τὴν πόλιν, ὡς τὰ πολλὰ γίνεσθαι φιλεῖ, ταύτην ἔλαχεν οὖσα τὴν ἐπωνυμίαν. Εἶτα μετὰ τοῦτο προφητεύει κατὰ τῆς Ἀϊλά. Φασὶ δὲ εἶναι Ἐλαμίτας, τοὺς νῦν καλουμένους Πέρσας.\n\nΚΕΦΑΛ. Νʹ.\n\nἈναγγείλατε ἐν τοῖς ἔθνεσι. Ὥσπερ παραδόξου πράγματος, καὶ οὕτως ἐκβάντος, τὰ προοίμια οὕτω ποιεῖται. Τὸ γὰρ εἰπεῖν, Μὴ κρύψητε, ὡς παρ' ἀξίαν αὐτῆς παθούσης, ἢ ὅτι καὶ οὐδεὶς αὐτῆς ἀγνοήσει τὰς συμφορὰς, καθάπερ ἐπὶ τοῦ Φαραὼ πεποίηκεν ὁ Θεὸς, ἵνα ἐνδείξηται τὴν ὀργὴν αὐτοῦ, καὶ γνωρίσῃ τὸ δυνατὸν αὐτοῦ, οὕτω καὶ τῆς πόλεως ταύτης τῆς Βαβυλῶνος. Ὁρᾷς αὐτὸν ὁλοκλήροις ταῖς πονηρίαις εἰς τὴν ὠφέλειαν τῶν λοιπῶν ἀποχρώμενον διὰ τὴν οἰκείαν εὐμηχανίαν. Κατῃσχύνθη Βῆλος. Δείκνυσιν ὅτι οὐκ ἀνθρωπίνης ἀκολουθίας τὸ πρᾶγμα ἦν. Ἦν γὰρ πασῶν ἰσχυροτέρα, καὶ ἐν εὐπραγίᾳ διάγουσα. Οὐ τὸ τρυφερὸν ἐδυσώπησε τὸν Θεὸν, οὐκ ἄλλο οὐδέν. Καὶ καλῶς κατῃσχύνθη παρὰ προσδοκίαν ὑπὸ ἀναξίων. Παρεδόθη Μαιρωδάχ. Οἱ ἐλάττους αὐτῶν, καὶ εἰς τέλος αὐτοὺς ἀναλώσουσιν. Ἐν ταῖς ἡμέραις. Ὅρα αὐτοὺς οὐχὶ φεύγοντας, ἀλλὰ συντεταγμένους· τίνος ἕνεκεν κλαίοντες;","english":"Of Babylon. He speaks against the Saracens; for it is the custom of divine Scripture thus to call the nation by the name of Kedar. And \"to the queen of the court\" is the name of a city, which in the Hebrew tongue was called Melcheth Asor, which, when translated, he rendered as \"queen.\" And Asor means \"court\"; perhaps, then, they called the city thus as a metropolis, as is wont to happen in most cases, and it obtained this appellation. Then after this he prophesies against Aila. And they say these are the Elamites, those now called Persians.\n\nCHAPTER 50.\n\nAnnounce among the nations. As though the matter were paradoxical and yet so came to pass, he makes the prefaces thus. For to say, Do not hide it, is as though she suffered beyond her deserts, or that no one will be ignorant of her calamities, just as God did in the case of Pharaoh, that he might display his wrath and make known his power—so also with this city of Babylon. Do you see him using wholehearted wickedness for the benefit of the rest through his own ingenuity? Bel was put to shame. He shows that the matter was not a human sequence of events. For she was stronger than all, and lived in prosperity. Neither her luxury nor anything else shamed God. And rightly was she put to shame beyond expectation by the unworthy. Merodach was delivered up. The lesser among them, and they will consume them utterly. In the days. Observe them not fleeing, but drawn up in order; for what reason are they weeping?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":243,"ref":"p243","source":"ἐν τῷ καιρῷ τῶν εὐεργεσιῶν μάλιστα τῶν ἁμαρτημάτων αἰσθάνονται, ὅτι εἰς οὕτως ἥμερον καὶ φιλάνθρωπον Θεὸν ἐξύβρισαν, τὸν οὐκ ἀνεχόμενον εἰς τέλος αὐτοὺς ἀπολέσθαι, τὸν ἐν τῇ τῶν ἐχθρῶν ἐκδικίᾳ αὐτοὺς ἀναγαγόντα. Διαθήκη γὰρ αἰώνιος. Ὅρα πάλιν αὐτῶν ὡς καταστέλλει τὰ φρονήματα· ἵνα γὰρ τὴν ἐπάνοδον μὴ τοῖς οἰκείοις κατορθώμασι λογίσωνται, φησὶν ἐκ παλαιᾶς συνθήκης τοῦτο γεγονέναι. Πρόβατα ἀπολωλότα ἐγενήθη ὁ λαός μου. Ἵνα γὰρ μὴ λέγῃ τις, Τίνος ἕνεκεν ἀπώλεσας καὶ σώζεις; διὰ τὴν οἰκείαν ῥᾳθυμίαν ἀπώλοντο αὐτοὶ καὶ οἱ προστάται. Οὐκ οὖν ἐκείνους ἔδει δοῦναι δίκην, ἀλλὰ καὶ τούτους, ὥστε καὶ πείθεσθαι. Ἐπελάθοντο κοίτης αὐτῶν. Τοῦτο αὐτῶν ἔγκλημα, τὸ τῆς πατρίδος ἐπιλαθέσθαι. Πάντες οἱ εὑρίσκοντες αὐτούς. Ὅρα πῶς αὐτὸς φιλάνθρωπος ἄνωθεν εἰωθὼς αὐτοὺς εὐεργετεῖν, οἱ δὲ ἄδικοι. Τουτέστι, μὴ ἐμφιλοχωρεῖτε τῇ Βαβυλῶνι, ἐπειδὴ ἐναπέμειναν ἐκεῖ. Ἢ εἰ μὴ τοῦτο, ὡς δράκοντες, τουτέστι φοβεροὶ καὶ ἐπαχθεῖς. Ἐπ' ἀγαθὰ, ἐσχάτη. Ἀπὸ τοῦ τόπου φησὶν ἐσχάτην, ὅτι κατὰ πάντων ἐκράτησεν ἀναιροῦσα αὐτούς. Ἢ ὅτι τῷ Θεῷ ἥμαρτε· μάλιστα μὲν καὶ ἐκ τῆς προῤῥήσεως, ἔπειτα δὲ ἐκ τῆς ἀνόδου τῆς Ἰουδαϊκῆς τοῦτο δῆλον. Ὁ γὰρ τοὺς λαβόντας τὴν πόλιν ἀναπείσας τούτους ἀφεῖναι μετὰ τοσαύτης τιμῆς, οὗτος καὶ τὴν νίκην εἰργάσατο, πανταχοῦ φησιν, ὅτι ὁ Θεὸς αὐτὴν παραδίδωσι. Ἀπὸ προσώπου μαχαίρας Ἑλληνικῆς. Εἰ μὴ γὰρ πεπλανημένον ἦν, οὐχ ἑάλω· τὴν γὰρ ἀπὸ τῆς φύσεως ἀσθένειαν ἐτείχιζεν ἡ τοῦ ποιμένος ἰσχύς.","english":"In the time of benefits they especially perceive their sins, because they insulted a God so gentle and philanthropic, who does not allow them to be destroyed utterly, who brought them back in the avenging of enemies. For it is an everlasting covenant. Observe again how he restrains their thoughts; for so that they might not reckon the return to their own achievements, he says this happened from an ancient agreement. My people have become lost sheep. For so that no one might say, For what reason did you destroy and save? Through their own negligence they perished, both they and their leaders. It was necessary, then, that not only those but also these pay the penalty, so that they might also be persuaded. They forgot their bed. This is their accusation, to forget their homeland. All who find them. Observe how he himself, philanthropic from above, is accustomed to benefit them, while they are unjust. That is, do not linger in Babylon, since they remained there. Or if not this, as dragons, that is, fearful and burdensome. For good things, last. From the place, he says, last, because it prevailed over all, destroying them. Or because it sinned against God; this is clear especially from the prophecy, and then from the Jewish ascent. For he who persuaded those who captured the city to release them with such honor, this one also brought about the victory; everywhere, he says, that God delivers it. From the face of the Greek sword. For if it had not been led astray, it would not have been captured; for the strength of the shepherd walled off the weakness from nature.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":244,"ref":"p244","source":"Πρόβατον ἦν, ἀλλ' ὑπὸ ποιμένι Θεῷ εἰ πρόβατον ἔμεινε καὶ καταπειθὲς, καὶ ὑπήκοον, οὐκ ἂν ἔπαθεν ἅπερ ἔπαθεν· οὐδὲ γὰρ ἐξ ἀσθενείας, ἀλλ' ἐκ τοῦ τῆς ποιμαντικῆς ἀποῤῥαγῆναι προνοίας, ὑπέμεινεν ἅπερ ὑπέμεινεν. Λέοντες ἔξωσαν αὐτόν. Ὅρα, πῶς πανταχοῦ τὴν ἐπίτασιν τῆς τιμωρίας ἐγκαλεῖ. Διὰ τοῦτο τάδε λέγει. Οὐκ εἶχες ἱκανὸν παράδειγμα; Οὐκ ἤκουες τί ἔλεγεν ἐκεῖνος; Καταλήψομαι τὴν οἰκουμένην ὡς νοσσιὰν καὶ ὡς καταλελειμμένα ὠὰ ἀρῶ. Τοῦτο γέγονε, καὶ τέλος ἔλαβεν· Εἶδες ὅτι ἐγὼ ἐκεῖνον παρέδωκα, πολλῷ μᾶλλον καὶ περὶ σαυτοῦ πείσθητι. Ζητήσουσι. Οὐκ εἶπεν, Ἐπειδὴ διωρθώσατο· ἀλλὰ, Ἐπειδὴ τῆς\n\nὀργῆς ἀπέστην ἐγώ. Οὐκ εἶπεν, ὅτι Ἔσται μὲν, οὐ τιμωρήσεται δὲ, ἀλλ', Οὐδὲ φανεῖται αὐτή· ἄρα τὰ ἁμαρτήματα αὐτὴν παρέδωκεν, οὐκ ἀσθένεια Πῶς συνεκλάσθη; Εἶδες πῶς παρέστησεν αὐτῆς τὴν ἰσχύν; πῶς τὴν πληγὴν τὴν ἀφόρητον; Εἶτα πανταχοῦ φησιν, Ὅτι τῷ Κυρίῳ ἀντέστη, ἥμαρτε· καὶ τὸν τρόπον τῆς ἁμαρτίας, Καθὼς ἐποίησε, ποιηθήσεται αὐτῇ. Ἀνταπόδοτε αὐτῇ. Καὶ τὴν μακροθυμίαν, ὅτι ἥκει ὁ καιρὸς αὐτῆς. Ὥστε καὶ τὸν καιρὸν ἀνέμεινε, καὶ οὐδὲν πλέον ἐγένετο. Τάδε λέγει Κύριος. Οὐκ ἠθέλησαν ἀπολῦσαι αὐτούς. Ἢ τοῦτό φησιν, ὅτι οὐκ ἂν ἀπέλυσαν οὕσπερ κατεῖχον αὐτοπροαιρέτως, ἀλλ' ἀνθίσταντο τῷ Θεῷ, καθάπερ ὁ Αἰγύπτιος Φαραώ. Καθὼς κατέστρεψε. Τί οὖν, οὐ κατοικεῖται; Ὥσπερ οὖν τοῦτο τῆς ὑπερβολῆς, οὕτω καὶ ὅταν λέγῃ· Καθὼς ὤμοσα, ἐν τῷ ὕδατι τῷ ἐπὶ Νῶε ἐξ ὑπερβολῆς· εἶτα συνεχῶς ἐνδιατρίβει τοῖς αὐτοῖς λόγοις. Τίνος ἕνεκεν;","english":"It was a sheep, but if it had remained a sheep under God as its shepherd, obedient and submissive, it would not have suffered what it suffered; for it was not from weakness, but from having broken away from the shepherd's providence, that it endured what it endured. Lions drove it out. Observe how everywhere he charges the intensification of the punishment. Therefore thus says. Did you not have a sufficient example? Did you not hear what that one said? I will seize the whole inhabited world as a nest and take them up as abandoned eggs. This has happened and has reached its end; you saw that I delivered that one over, much more be persuaded concerning yourself. They will seek. He did not say, Because it was corrected; but, Because I turned away from my wrath. He did not say, that it will be, but will not be punished, but, It will not even appear; so their sins delivered it, not weakness. How was it broken in pieces? You saw how he set forth its strength, how the unbearable blow? Then everywhere he says, Because it rebelled against the Lord, it sinned; and the manner of the sin, As it did, so shall it be done to it. Repay it. And the longsuffering, that her time has come. So that he both waited for the time, and nothing more came of it. Thus says the Lord. They were unwilling to let them go. Or he says this, that they would not have let go those whom they held of their own will, but they resisted God, just as the Egyptian Pharaoh. As he overthrew. What then, is it not inhabited? Just as this is [a statement] of excess, so also when he says, As I swore, in the water in the days of Noah, it is from excess; then he continually dwells on the same words. For what reason?","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":245,"ref":"p245","source":"Ἐπειδὴ ἄπιστον ἦν καὶ παράδοξον τὸ λεγόμενον, ὅτι Βαβυλὼν ἁλώσεται, ταχυτέρῳ κέχρηται τρόπῳ, ἐκτείνας τὴν ἅλωσιν αὐτῆς. Ἰδοὺ λαὸς ἔρχεται ἀπὸ Βοῤῥᾶ, καὶ ἔθνος μέγα, καὶ βασιλεῖς ἐξεγερθήσονται ἀπ' ἐσχάτου τῆς γῆς, τόξον καὶ ἐγχειρίδιον ἔχοντες. Τουτέστιν, ἀσπίδα· τοῦτο γὰρ ἑρμηνεύει τὸ ἐγχειρίδιον, τῷ περὶ τὸ ἐν τῇ χειρὶ φέρεσθαι. Ἰδοὺ ὡς λέων ἀναβήσεται ἀπὸ φρυάγματος τοῦ Ἰορδάνου εἰς τόπον Ἐθάμ. Λέοντι παρείκασε τὸν Μῆδον. Τὸ δὲ, ἀπὸ φρυάγματος τοῦ Ἰορδάνου εἰς τόπον Ἐθὰμ, ὡσανεὶ αὐτόθι τῶν λεόντων εἰωθότων φαίνεσθαι. Ἐθὰμ δὲ πόλις ἐστὶν ὅμορος τοῦ Ἰορδάνου.\n\nΚΕΦΑΛ. ΝΑʹ.\n\nΠοτήριον χρυσοῦν Βαβυλών. Εἰ ποτήριον χρυσοῦν ἐν χειρὶ Κυρίου, τίνος ἕνεκεν κολάζεται; Ὅτι μειζόνως ἐκόλασε, καὶ ἐτιμωρήσατο, ἄρα καὶ ἴσχυσε δι' ἐμοῦ. Καὶ δώσω σε εἰς ὄρος ἐμπεπυρισμένον. Τουτέστιν, ὡς κόνιν, ἵνα εἴπῃ· Ἰσχυρόν σε ὄντα εἰς οὐδὲν ἐργάσομαι. Ἔλαβε δὲ αὐτὸ ἐκ μεταφορᾶς τῶν καιομένων λίθων εἰς ἄσβεστον. Παραγγείλατε ἐπ' αὐτῇ βασιλείαις Ἀραρὰθ, παρ' ἐμοῦ. Καρδαουΐνους εἶναί φασι, καὶ τοῖς Ἀχαναζαίοις, τοὺς ἀπὸ Πόντου λέγει. Διώκων εἰς ἀπάντησιν διώκοντος διώξεται. Τουτέστι, φεύγων ἀπαντήσει πολεμίῳ, κἀκεῖνος διώξεται, ὥστε αὐτὸν ἁλῶναι. *Καὶ ἔσται Βαβυλὼν εἰς ἀφανισμὸν, καὶ εἰς κατοικίαν δρακόντων, καὶ εἰς θήνας. Κατὰ μὲν τὸν Ἑλληνικὸν μηνύει ὅτι εἰς ἐρημίαν ἔσται ἀκανθώδη· θῆνας γὰρ λέγει τὰς θάμνους. Ὁ δὲ Ἑβραῖος εἰς κοιλότητας ἑρμηνεύει. Θωὸν γάρ ἐστιν ἡ κοιλότης, ὅπερ θῆνας ἡρμήνευσεν εἰς τὸν Ἑλληνικόν. Ἐπὶ τὸ αὐτὸ, ὡς λέοντες ἐρεύξονται οἱ νεανίσκοι αὐτῶν.","english":"Because what was said was incredible and unexpected—that Babylon would be captured—he employed a more rapid manner, setting forth its capture at length. Behold, a people comes from the north, and a great nation, and kings will be roused from the ends of the earth, holding bow and dagger. That is, a shield; for this is what the dagger means, from its being carried in the hand. Behold, like a lion he will come up from the roaring of the Jordan to the place Etham. He compared the Mede to a lion. And the phrase, from the roaring of the Jordan to the place Etham, is as if lions were accustomed to appear right there. And Etham is a city bordering the Jordan.\n\nCHAPTER 51.\n\nA golden cup is Babylon. If it is a golden cup in the hand of the Lord, for what reason is it punished? Because it punished more greatly and took vengeance—so it also prevailed through me. And I will make you a burning mountain. That is, like dust, so as to say: though you are strong, I will reduce you to nothing. And he took this from the metaphor of stones burned into lime. Command against her the kingdoms of Ararat, from me. They say they are the Kardouchians, and by the Achanazaians he means those from Pontus. Pursuing, he will be pursued to meet the pursuer. That is, fleeing he will meet the enemy, and he too will be pursued, so that he is captured. And Babylon will become a desolation, and a dwelling of dragons, and a place of thēnas. According to the Greek, he indicates that it will become a thorny wilderness; for he calls bushes thēnas. But the Hebrew translates it as hollows. For thōon is a hollow, which he rendered as thēnas in the Greek. Together, like lions their young men will roar.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":246,"ref":"p246","source":"Τινὲς μὲν ἐπὶ τῶν πληττομένων αὐτὸ ἔλαβον τῶν Βαβυλωνίων, ὡσανεὶ ἀναβοώντων ἀπὸ τῆς πληγῆς ἐξάκουστον, καθάπερ λέων βρύχων. Ἄμεινον δὲ ἐπὶ τῶν Μήδων αὐτὸ λαβεῖν, ὡς φοβερῶν αὐτῶν ὄντων, τῷ τοῦ λέοντος παραδείγματι εἴωθε χρῆσθαι ἡ θεία Γραφή. * Πῶς ἑάλω Σισόχ; Ὄνομα βασιλέως εἶναί φασι τὸ Σισὸχ, μηνύειν δὲ τοὺς Αἰθίοπας· ἑρμηνεύεσθαι δὲ ἀπὸ τοῦ Χοῦς, ἀφ' οὗ Αἰθίοπες γεγόνασιν· ὡς οὖν τούτων συμμαχούντων τῷ Βαβυλωνίῳ ἐν τῷ πρὸς τοὺς Μήδους πολέμῳ, καὶ ἡττωμένων φασὶ τὸν προφήτην αὐτῶν μνημονεῦσαι. Καὶ ἐκδικήσω ἐπὶ τὸν Βὴλ ἐν Βαβυλῶνι, καὶ ἐξοίσω ἃ κατέπιεν ἐκ τοῦ στόματος αὐτοῦ, καὶ οὐ μὴ συναχθήσεται ἔτι πρὸς αὐτὸν τὰ ἔθνη. Κατὰ μὲν τὰ πρὸς τὴν ἀκολουθίαν, ἐπὶ τῶν Βαβυλωνίων τοῦτ' ἔστιν ἐκλαβεῖν, ὅτι μετὰ τῶν εἰδώλων, καὶ πᾶσαν τὴν δυναστείαν αὐτῶν καθελῶ. Κατὰ δὲ τὸ ῥητὸν ὡς ἐπὶ τῶν εἰδώλων. Τινὲς δὲ οὕτως ἐνόησαν τὸ, Ἐξοίσω ἃ κατέπιε, τουτέστιν, Ἐξαρῶ τὸ μαντεῖον τοῦ Βὴλ, ὥστε αὐτὸν τοῖς πᾶσιν εἶναι εὐκαταφρόνητον. Παραβολὴ ἐπὶ παραβολήν. Τουτέστι, διήγημα ἐπὶ διήγημα, ἵνα εἴπῃ, Ἀλλεπάλληλα ἔσται","english":"Some took it in reference to the Babylonians who were struck, as though they were crying out audibly from the blow, like a roaring lion. But it is better to take it in reference to the Medes, since they were fearsome, and divine Scripture is accustomed to use the example of the lion. How was Sisoχ captured? They say that Sisoχ is the name of a king, and it signifies the Ethiopians; and it is interpreted from Chous, from whom the Ethiopians came to be. So then, when these were allied with the Babylonian in the war against the Medes and were being defeated, they say the prophet made mention of them. And I will take vengeance on Bel in Babylon, and I will bring out of his mouth what he swallowed, and the nations shall no more be gathered to him. In accordance with the sequence, this is to be understood in reference to the Babylonians, that along with the idols I will also bring down all their dominion. But according to the literal wording, as in reference to the idols. Some understood the phrase, I will bring out what he swallowed, in this way: that is, I will remove the oracle of Bel, so that he may be contemptible to all. Precept upon precept. That is, narrative upon narrative, so as to say, They will be successive","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":247,"ref":"p247","source":"τὰ κακὰ τῇ Βαβυλῶνι *Ὁ λόγος ὃν ἐνετείλατο Κύριος Ἱερεμίᾳ τῷ προφήτῃ εἰπεῖν τῷ Σαρέᾳ υἱῷ Νηρίου, ὅτε ἐπορεύετο παρὰ Σεδεκίου βασιλέως Ἰούδα εἰς Βαβυλῶνα, ἐν τῷ ἔτει τῷ τετάρτῳ τῆς βασιλείας, καὶ Σαρέας ἄρχων δώρων. Τουτέστιν, ὁ πρῶτος τῶν ἀποκομιζόντων τὰ δῶρα ἦν ὁ Σαρέας· λέγει δὲ τὰ δῶρα τὰ παρὰ Σεδεκίου ἀποστελλόμενα τῷ Ναβουχοδονόσορ, ἔνθα προστάττει αὐτῷ λαβεῖν τὸ βιβλίον, καὶ δῆσαι λίθον ἐπ' αὐτὸ, καὶ ῥίψαι εἰς τὸ μέσον τοῦ Εὐφράτου, μήνυμα τῆς ἀπωλείας τῆς Βαβυλῶνος. Ἵνα γὰρ μὴ νομισθῇ κατὰ χάριν ὑπὲρ τοῦ βαρβάρου λέγειν ἅπαντα, ἔτι ἀνθοῦντος τοῦ Ναβουχοδονόσορ τὴν κατὰ τῆς Βαβυλῶνος προφητείαν ἐποιήσατο, διὰ πάντων πιστούμενος τὸν Ἰσραὴλ, ὡς οὐ κολακείᾳ τῶν πολεμίων προφητεύων λέγει τὰ κατὰ τῆς πόλεως, ἀλλ' ἐπὶ σωφρονισμῷ τῶν ὄντων. Τοῦτο τέλος τοῦ βιβλίου τοῦ προφήτου ἐπεσημήνατο, ὁ συνθεὶς τὰ τοῦ προφήτου ῥήματα, τὰ δὲ μετὰ ταῦτά φασι ἐκ τῶν Βασιλειῶν μετενηνέχθαι, οὐδεμίαν ἀκολουθίαν ἔχοντα πρὸς τὴν τοῦ Ἱερεμίου προφητείαν.","english":"The evils to Babylon. The word which the Lord commanded Jeremiah the prophet to speak to Seraiah son of Neriah, when he went from Zedekiah king of Judah to Babylon, in the fourth year of the reign, and Seraiah was chief of gifts. That is, Seraiah was the first of those who carried the gifts; and he calls gifts those sent from Zedekiah to Nebuchadnezzar, where he commands him to take the book, and to tie a stone to it, and to throw it into the middle of the Euphrates, as a message of the destruction of Babylon. For so that it might not be thought that he speaks everything in favor of the barbarian out of goodwill, while Nebuchadnezzar was still flourishing he made the prophecy against Babylon, by all means assuring Israel that he does not speak the things against the city as prophesying out of flattery of the enemies, but for the correction of those who exist. The one who composed the words of the prophet marked this as the end of the prophet's book, but they say that the things after these were transferred from the Kingdoms, having no sequence in relation to the prophecy of Jeremiah.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]},{"i":248,"ref":"p248","source":"ΚΕΦΑΛ. ΝΒʹ.\n\nΚαὶ ἐπορεύθησαν τὴν ὁδὸν τὴν εἰς Ἄραβα. Τουτέστιν, ἐπὶ τὴν πεδιάδα ἔφυγον. Τοῦτο γὰρ μηνύει τὸ Ἄραβα. Καὶ ἐλάλησεν αὐτῷ. Ὅρα βάρβαρον ἄνθρωπον, τὸ συνειδὸς ἔχοντα καθαρὸν, ἐπειδὴ μετὰ παῤῥησίας παρεγένετο τῆς τῶν ὅρκων. Οἱ δὲ τῆς δίκης κρατοῦντες οὐ παραιτοῦνται, καὶ τοῖς ὑποδεεστέροις διδόναι λόγον· οὕτως πανταχοῦ πολλὴ τοῖς ἀνθρώποις ἡ σπουδὴ τοῦ καλοῦ. Ἠβουλήθη δεῖξαι, ὡς οὐκ ἀδικεῖ. Καὶ ἀπάγει λοιπὸν αὐτὸν, παράδειγμα τοῖς μετὰ ταῦτα ἐσομένοις. Καὶ τὴν στεφάνην, καὶ τοὺς λέβητας. Στεφάνην λέγει τὸ καγκελωτὸν σχῆμα, τὸ περὶ τοὺς κίονας. Καὶ τὰ θυμιατήρια, καὶ τὸ σπονδεῖα. Σπονδεῖα λέγει φιάλας χρυσᾶς, δι' ὧν τὸν οἶνον ἔσπενδον, καὶ τὸ θυμίαμα ἐπέβαλλον τῷ πυρὶ, καὶ τὰς Ἀφὼθ, κρατῆρας λέγει, οἵ εἰσιν οἱ ποτηροπλύται, καὶ τὰς Μασμαρὼθ, τοὺς ῥαντιστῆρας λέγει τοῦ αἵματος, καὶ τοὺς κυάθους, τὰ μικρὰ ξέστια λέγει, ἐν οἷς ἐλάμβανον τῶν μεγάλων ἀγγείων τὸν οἶνον. Καὶ τῶν στύλων τῶν δύο, καὶ τῆς θαλάσσης, ὧν ἐποίησεν ὁ βασιλεὺς Σολομὼν εἰς οἶκον Κυρίου. Εὔδηλον ὡς προτιθέναι ταῦτα· φαίνεται γὰρ ἤδη ὑπὸ τῶν ἀπογόνων τοῦ Σολομῶνος ἐπαρθέντα, ὥστε καὶ ἐπὶ λιθίνης βάσεως ἑστάναι τὸν λουτῆρα, ὃν δὴ θάλασσαν προσηγόρευσεν ἡ Γραφή.","english":"CHAPTER 52.\n\nAnd they went the way toward Arabia. That is, they fled to the plain. For this is what Arabia indicates. And he spoke to him. Observe a barbarian man, having a clean conscience, since he came with boldness concerning the oaths. But those who hold authority do not refuse even to give an account to their subordinates; thus everywhere there is great zeal for the good among men. He wished to show that he does not act unjustly. And thereafter he leads him away, as an example for those who will come after these things. And the crown, and the cauldrons. He calls the lattice-work shape around the columns a crown. And the censers, and the spondeia. He calls spondeia golden bowls, through which they poured out wine and cast incense upon the fire, and the Aphot, he calls mixing bowls, which are the cup-rinsers, and the Masmaroth, he calls the sprinklers of blood, and the kyathoi, he calls the small flagons, in which they took wine from the large vessels. And of the two pillars, and of the sea, which King Solomon made for the house of the Lord. It is clear that these things were set forth; for it appears that they had already been lifted up by the descendants of Solomon, so that the laver also stood upon a stone base, which indeed the Scripture called a sea.","structure":"narrative","commentary":[],"ambiguities":[],"confidence":"","notes":[]}]}