A scholia (singular: scholium) is a brief explanatory note or commentary on a classical or biblical text. Originally developed in ancient Greek and Roman scholarship, scholia were marginal or interlinear annotations that clarified difficult words, explained historical references, compared textual variants, or offered interpretive insights. In biblical studies, scholia typically provide concise verse-by-verse observations on language, translation choices, historical context, and theological meaning—serving as a compact reference tool for students and scholars. The translation was done by Qwen.
Father Juan de Mariana's Scholia on Jeremiah 20:1-18
Jer 20:1
The priest Pashur heard what Jeremiah said—for in the preceding chapter he had called the priests to hear what he proclaimed. Pashur was of that number, a "Prince in the house of the Lord" after the High Priest. Therefore he thought it pertained to him to silence Jeremiah's words.
Jer 20:2
He struck—that is, he scourged Jeremiah. He put him in the stocks: among the instruments of imprisonment, the "stocks" (nervus) is that by which the neck and feet of prisoners are bound. Others think he was put in the pillory (cippus), made of two pieces of wood, by which the feet and head are constrained. The Chaldee and Septuagint render it "prison," which Pagninus follows. Which was or who was: Jerome makes "stocks of the prison" neuter gender. In the gate of Benjamin: the sanctuary had only one gate toward the east. Therefore this "upper gate" was either of the city or of the enclosure and court that surrounded the temple—called "upper" because the others were lower. In the house of the Lord: because that gate belonged to the enclosure and court which is called the house of the Lord. Or if it was a gate of the city, "in the house of the Lord" means near it. There was a prison at that time, well known, into which Jeremiah was cast.
Jer 20:3
And when the morning came: Hebrew, "and it was on the morrow." Jeremiah is released and predicts disaster for Pashur, whom he here calls "Terror" instead of "Pashur." But by this change of name, Jeremiah threatens destruction and evils for him and his family: "Terror on every side."
Jer 20:5
All the wealth of this city I will give to the enemy: Hebrew, "all strength." Thus he calls riches, because they protect a man and are like a fortress. Of their labor—that is, riches acquired by toil. And all their precious things: as Pagninus translates, "everything valuable." Therefore the Babylonians will plunder these.
Jer 20:6
To whom you prophesied a lie: Pashur was one of the false prophets. He, along with others, will go to Babylon.
Jer 20:7
You have deceived me, O Lord: Stung by grief, Jeremiah complains about God. God had often promised him—indeed in chapter 15:17-21—that He would be with him. Now, having been struck, cast into prison, and mocked by the people, he says he has been deceived and his hope was false. You were stronger than me when You imposed the office of prophecy. Indeed, God did not say he would suffer nothing, but promised to deliver him—which He also fulfilled in due time.
Jer 20:8
Because for a long time I have spoken: Hebrew, "because long ago" or "at all times, continually I speak"; the people mock me. Crying out "Violence and destruction!": the iniquity of the Jews and the punishment that will follow—namely, destruction. Others translate "oppression and devastation."
Jer 20:9
And I said—that is, "I proposed in my heart," "I determined to cease from this office of prophecy." As a burning fire: Hebrew, "burning, inflamed." I could not contain myself nor carry out what I had decided. For who has contained fire? It is always revealed by its own light. And I was weary: Hebrew, "and I labored in enduring, and I could not"—that is, contain myself.
Jer 20:10
For I heard: He gives the reason why he wished to desist from prophesying. Contumelies or slander. Terror which they threatened against me on every side. The Septuagint: "I heard the reproach of many gathered from all around." The Chaldee: "I heard the words of many who gather in a circuit." The word Maghor (מָגוֹר) signifies both "terror" and "association," from the verb yagur (יָגוּר), which among other meanings signifies "to gather." Persecute, and let us persecute: they mutually incited one another against me. Hebrew: "Announce, and we will announce." If he says anything against the city, we will report it to the king or judges. From all the men: Hebrew, "all the men of my peace"—that is, my familiars. And watching my side: that is, who accompanied me. Hebrew, "watching my halting"—that is, if I should err in any word; "if somehow," Hebrew, "if perhaps he may be deceived." And let us prevail: Hebrew, "and let us take vengeance on him," convicting him of falsehood.
Jer 20:11
They shall fall: Hebrew, "they shall stumble." And they shall not prevail: they shall not succeed. Because they have not understood: that is, they have not acted prudently. The Chaldee: "because they shall not prosper," they shall not attain what they desire. With the Hebrews, the verb "to understand" often signifies prosperity. Prudence is the mother of happiness. An everlasting reproach shall be for those who attack me—which shall never be blotted out. Hebrew: "It shall not be given to oblivion." He begins [to speak] of vengeance on enemies. Again, as if from despair...
Jer 20:12
But You, O Lord of hosts, who test the righteous: You are God, weighing the merits of each. For to You I have revealed my cause—Hebrew, "my lawsuit." I appeal to You; I present myself at Your tribunals.
Jer 20:13
Jer 20:14
Cursed be the day: The prophet expresses various emotions. Now he praises God for the hope he firmly holds; now he curses his own birthday, as Job in chapter 3 cursed his day. But this is nothing other than to wish that this day not be counted among the fortunate ones, but among the inauspicious—unfit for action, ill-omened, cursed. Who announced my birth to my father.
Jer 20:15
And made him very glad: Hebrew, "and with gladness he made him glad"—that is, my father—concerning my birth.
Jer 20:16
Let that man be like the cities that the Lord overthrew, which he may detest on account of that man's guilt. Indeed, he assumes the affect of one despairing, nor does he so much curse the man from his heart as grieve over his own evils. He did not repent: God did not restore the overthrown cities; He did not change His sentence. Let him hear the cry: in danger and fear, let that man spend his days and nights.
Jer 20:17
Who: The Septuagint, "because thus." Got [a variant reading]. The Hebrew word asher (אֲשֶׁר) can be translated either way. Let that man be wretched because he did not kill me in my mother's womb. He killed from the womb: The Septuagint, "in the womb"—that is, existing in the womb, or as soon as I came forth from the womb. That my mother might become my grave: this shows he wished to have been killed in the womb. And her womb: that is, his mother's. Was fastened: the Hebrew is feminine and cannot refer to "grave" as some have thought. That I might be eternally conceived—that is, conceived without birth, remaining perpetually. In this he seems to wish death even for his mother, for otherwise it could not happen that he remain there perpetually. Thus he would avoid these things which he suffers.
Jer 20:18
And that my days might be consumed in confusion—that is, in ignominy. I would not end a time of life shamefully, as now happens: "my going forth from the womb."
Key Observations on Mariana's Method
Linguistic precision: Mariana frequently compares the Hebrew text with the Septuagint, Chaldee (Targum), Vulgate, and Pagninus's Latin translation.
Historical contextualization: He identifies Pashur's priestly rank and locates the "upper gate of Benjamin" within Jerusalem's temple complex.
Pastoral sensitivity: In verse 7, Mariana gently corrects Jeremiah's complaint by reminding readers that God promised deliverance, not immunity from suffering.
Literary awareness: He recognizes the prophet's shifting emotions—praise, lament, imprecation—as legitimate expressions of human struggle within divine calling.
These scholia exemplify Counter-Reformation Catholic exegesis: learned, textually careful, theologically orthodox, and pastorally oriented.
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