I am curious if the validly confirm people as most of the time priests confirm in their sect. For a priest to confirm validly, he needs jurisdiction. However, I have never heard about orthos being reconfirmed when being received into the Church so this makes me wonder.

I took the OP's question as more academic in nature, rather than seeing if Orthodox sacraments (assuming they'd even give them to a Catholic) could ever be an option for traditional Catholics.

My understanding is, that a chrismated Orthodox (they typically chrismate in tandem with infant baptism) does not have to be confirmed when becoming a Catholic.  No doubt the baptism itself is valid.  I'm just assuming --- and you know what happens when one "assumes" --- that the chrismation is accepted at face value, as having conferred the gifts of the Holy Ghost at the time the chrismation took place. 

My curiosity is now up, and I'll check out my Woywod/Smith commentary, just not right now.  I am gradually moving some of my more important books out of the bungalow, and I've already brought WS over here, just today I got the Scripture concordance TAN used to sell, as well as the Roman Catechism and Fr Meagher's How Christ Said The First Mass.  Jone and Ott are now here too.

Yes, Orthodox chrismation is unquestionably valid, so too Eastern Catholic chrismation.

Faculties are required in the Latin Church sui juris for a priest to confirm validly. However, this is not the case in the various Eastern Churches sui juris. The sacrament developed differently in the West and East. In the West, confirmation is tied to the direct action of the bishop in person. In the East, the sacrament is tied to the episcopally-consecrated oil used for chrismation. The episcopal action is mediated through the priest.

It can be a challenge for many Latin Catholics to grasp that the "una Ecclesia" we confess in the creed is, in fact, 24 separate Churches with their own identities and histories. These Churches, of which the Latin Church is overwhelmingly the largest, are joined through communion of faith while remaining distinct, e.g., the Ukrainian Catholic Church, the Maronite Catholic Church, the Coptic Catholic Church, the Syro-Malabar Cstholuc Church, etc. Latin Catholics tend to think of the "una Ecclesia" as the Latin Church alone with Eastern Catholics as oddities whose identity is simply that of a different liturgical Rite, not a different, yet fully-Catholic Church.