Commentary on the Twelve Minor Prophets 1.9.1–1.11.11 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 1.9.1–1.11.11

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 19 passages

Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).

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Preface 1, chapter 9

1.9.1PG 81

α΄. « Μὴ χαῖρε, Ἰσραὴλ, μηδὲ εὐφραίνου, καθὼς οἱ λαοὶ, ὅτι ἐπόρνευσας ἀπὸ Κυρίου Θεοῦ ᾽5 σου. » Καὶ "5 οὐκ ἁρμόττει σοὶ, φησὶ, καίρειν τοῖς ἄλλοις ἔθνεσι παραπλησίως οἱ μὲν γὰρ διὰ προφητῶν οὐδεμίαν διδασκαλίαν ἐδέξαντο " σὺ δὲ, διηνεκῶς τούτοις ἐπεντρυφῶν, οὐδεμίαν ἐντεῦθεν ὠφέλειαν ἐδρέψω, ἀλλὰ τῶν παρ᾽ ἐμοῦ σοι χορηγουμένων ἀγαθῶν τοῖς δαίμοσι τὰς ἀπαρχὰς προεχόμισας. Τοῦτο γὰρ παρεδή- « Ἠμγάπησας δόματα ἐπὶ πᾶσαν 17 ἅλωνα σίτου. Ὁ (8.) ΓΛλων καὶ ληνὸς οὐκ ἔγνω αὐτοὺς, καὶ ὁ οἶνος ἐψεύτατο αὐτούς. ν ᾿Αποστερήσω γὰρ ὑμᾶς τῶν συν-

a΄. « Mē chaire, Israēl, mēde euphrainou, kathōs hoi laoi, hoti eporneusas apo Kyriou Theou ᾽5 sou. » Kai "5 ouk harmottei soi, phēsi, kairein tois allois ethnesi paraplēsiōs hoi men gar dia prophētōn oudemian didaskalian edexanto " sy de, diēnekōs toutois epentryphōn, oudemian enteuthen ōpheleian edrepsō, alla tōn par᾽ emou soi chorēgoumenōn agathōn tois daimosi tas aparchas proechomisas. Touto gar paredē- « Ēmgapēsas domata epi pasan 17 halōna sitou. Ho (8.) GLlōn kai lēnos ouk egnō autous, kai ho oinos epseutato autous. n ᾿Aposterēsō gar hymas tōn syn-

1. "Do not rejoice, Israel, nor be glad like the peoples, for you have committed sexual immorality away from the Lord your God." It does not befit you, he says, to rejoice like the other nations. For they received no teaching through prophets; but you, though constantly luxuriating in it, reaped no benefit from it, but brought the first fruits of the good things I supplied to you to the demons. He indicated this [by saying]: "You loved gifts on every threshing floor of grain. 2. Threshing floor and winepress did not know them, and the wine deceived them." For I will deprive you of the …

Hos 9:1 (quotation, high confidence) · Hos 9:2 (quotation, high confidence)

Notes and citation

Summary: Israel, taught by the prophets yet offering its harvest to demons, has no reason to rejoice like the nations and will lose its harvest.

Lemmas: Hos 9:1–2. The section breaks off.

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.3PG 81

γ΄. « Οὐ κατῴκησαν ἐν τῇ γῇ τοῦ Κυρίου. » Οὐ γὰρ, ὡς ἐν ἀφιερωμένῃ τῇ τῷ Θεῷ τὴν δίαιταν ἐπο:σαντο, ἀλλὰ παρανόμως ἐδίωσαν. ε Κατῴκησεν πολιτείαν. « Καὶ ἐν ᾿Ασσυρίοις ἀκάθαρτα φάγονται.» Ἐπειδὴ γὰρ κἀν τῇ γῇ τῆς ἐπαγγελίας τὴν παρανομίαν ἠγάπησαν, παρανόμως ἐν τῇ ᾿Ασσυρίων

g΄. « Ou katǭkēsan en tę̄ gę̄ tou Kyriou. » Ou gar, hōs en aphierōmenę̄ tę̄ tǭ Theǭ tēn diaitan epo:santo, alla paranomōs ediōsan. e Katǭkēsen politeian. « Kai en ᾿Assyriois akatharta phagontai.» Epeidē gar kan tę̄ gę̄ tēs epangelias tēn paranomian ēgapēsan, paranomōs en tę̄ ᾿Assyriōn

3. "They did not dwell in the land of the Lord." For they did not spend their lives in it as in a land dedicated to God, but lived lawlessly. "Ephraim dwelt …" … way of life. "And among the Assyrians they will eat unclean things." … For since even in the land of promise they loved lawlessness, lawlessly in the land of the Assyrians …

Textual problem in this passage: see the notes.

Hos 9:3 (quotation, high confidence) · Hos 9:3 (allusion, high confidence)

Notes and citation

Summary: Israel did not live in the Lord's land as a holy land; having loved lawlessness even in the land of promise, it will eat unclean food in Assyria.

Lemma: Hos 9:3. Lines are lost after "Ephraim dwelt"; of the rest of the comment only a few words survive (in the scan a misread numeral began a new section there). A lemma line of Hos 8:13 that the scan had displaced into this comment is moved back to the comment on Hos 8:12–14 by logged corrections, and Migne's Latin column (Hos 8:13–9:3 in Latin) is removed.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; lemma line of Hos 8:13 displaced by the scan; restored in section 1.10.19): 9 ἢ5α). χυῖχ, 14. Ρ θη. 11, ὁ, ὃ. → ; ιγ΄. ε Ἐὰν γὰρ θύσωσι θυσίαν, χιεὶ φάγωσι κρέα, → ; α εκ. ἰὅ. ε Νάῃν, δ᾽ οἵ {{τ95 δου πϑοι γα, οἱ δάϊροι ολγαπὶ δα οἱ ρ οἱ 6845.» αἶα πὶ Βα γι Ποίαν ἰΔπ15.6..» --ο ς Νυης τοῖα ἀταπη δοῦν, οἱ τ] εἰβοοῖαΓ ρθ σα 18 ΘΟΓΌΊη. κ᾽ Ἰλιϊοπ 5. οἱ }ι511 γι ῖς!} Ποῖ, οἱ σϑ] απ 411}}ὲ}5. ᾿πϑύδη! θυ οο. σοηπίαρονιηί. ε Εἰ ἸΠὰπὶ; οἱ τὐϊοανογαηὶ (ὁ ῦγα, οἱ δι πα] ρ}}δυσί ἴ 6, αὐ Δι ἀΐ 66} : γι ἰμϑι ει "1: χα, τε. ἴν ἔθ. οὐ ᾿ Καί, Πὲ5. 040 15. Θεοῦ, Ορήρμι, τοῦ. ᾿δ Κα αΐ- ΤΑΣ Ὁ μι ην φῆςι νη α οοπιοάοηϊ, ν Οιαποαᾳυϊάσι Θηΐπὶ ἴῃ ἰογγα ἃ → ; γεαϑ. ὁ. « Νοη τοῖν σοηοἶίαι, οἱ δἰ λυ} ρυϊη 10 ι.8 θη ὁδὶ ρἷαεὰ οἱ τι » δία. πη [6ἵν ἴῃ δῆς, ἤυπο ἴῃ τυ] 16 5110} ρα 5 τ}. κυὶ Ρίογ ἱπ] δ ἰδηίθην δρί εἰ ἔα ἀδδὶρίι, οἱ ᾿νυς Πα αι ν, 9. → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.4PG 81

δ'. « Οὐκ ἔσπεισαν τῷ Κυρίῳ οἶνον, καὶ οὐκ ἔδυναν αὐτῷ. ν Κατωλιγώρησαν τῆς τοῦ Θεοῦ θεραπεία-, καὶ ταῦτα πολλῆς ἐπιμελείας ἀξιοῦντες τὰ εἴδωλα, « Αἱ θυσίαι αὐτῶν, ὡς ἄρτος πένθους αὐτῶν "᾿, πάντες οἱ ἐσθίοντες αὐτὰ μιανθήσονται. » Καθάπερ γὰρ ὁ τοῖς πενθοῦσι προσφερόμενος ἄρτος αὐτούς τε τοὺς πενθοῦντας ἀποχναΐει διὰ τὸ πένθος, καὶ τοῖς συνδειπνοῦσιν οὐ θυμήρης ἐστὶ, διὰ τὴν κοινωνίαν τοῦ πένθους ς ἀναγκαζόμενοι δὲ μεταλαμθάνειν, οὕτως αἱ θυσίαι αὐτῶν βδελυγμίας εἰσὶν ἀπάσης μεσταί. « Διότι οἱ ἄρτοι αὑτῶν ταῖς ψυχαῖς αὐτῶν, οὐκ εἰσελεύσονται εἰς τὸν οἶκον Κυρίου. » Τὰ γὰρ μετ᾽ εἰλικρινοῦς οὐ προσφερόμενα διαθέσεως ὁ δίκαιος οὐ προσίεται κριτὴς, ὡς τὴν τοῦ Καῖν θυσίαν, ὡς διὰ Ἡσαΐου βοᾷν " ε« ᾽Εὰν προσφέρητέ μοι 65μίδαλιν, μάταιον "3" θυμίαμα βδέλυγμά μοΐ ἐστιν.» Καὶ διὰ Μαλαχίου 35 τοῦ προφήτου " « Οὐκ ἔστι μοι θέλημα ἐν ὑμῖν, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν. » Εἶτα ἀναμιμνήσκει αὐτοὺς τῶν ἐν τῇ αἰχμαλωσίᾳ συμδησομένων ἀλγεινῶν.

d'. « Ouk espeisan tǭ Kyriǭ oinon, kai ouk edynan autǭ. n Katōligōrēsan tēs tou Theou therapeia-, kai tauta pollēs epimeleias axiountes ta eidōla, « Hai thysiai autōn, hōs artos penthous autōn "᾿, pantes hoi esthiontes auta mianthēsontai. » Kathaper gar ho tois penthousi prospheromenos artos autous te tous penthountas apochnaïei dia to penthos, kai tois syndeipnousin ou thymērēs esti, dia tēn koinōnian tou penthous s anankazomenoi de metalamthanein, houtōs hai thysiai autōn bdelygmias eisin apasēs mestai. « Dioti hoi artoi hautōn tais psychais autōn, ouk eiseleusontai eis ton oikon Kyriou. » Ta gar met᾽ eilikrinous ou prospheromena diatheseōs ho dikaios ou prosietai kritēs, hōs tēn tou Kain thysian, hōs dia Hēsaïou boąn " e« ᾽Ean prospherēte moi 65midalin, mataion "3" thymiama bdelygma moï estin.» Kai dia Malachiou 35 tou prophētou " « Ouk esti moi thelēma en hymin, kai thysian ou prosdexomai ek tōn cheirōn hymōn. » Eita anamimnēskei autous tōn en tę̄ aichmalōsią symdēsomenōn algeinōn.

4. "They did not pour out wine to the Lord, and did not please him." They neglected the service of God, while counting the idols worthy of great care. "Their sacrifices are like bread of mourning; all who eat them will be defiled." For as the bread brought to mourners disgusts the mourners themselves because of their grief, and is not pleasant to those who dine with them, because they share the grief, though they are compelled to partake, so their sacrifices are full of every abomination. "For their loaves are for their souls; they will not enter the house of the Lord." For the just Judge does not accept what is not offered with a sincere disposition, as with the sacrifice of Cain; as he cries through Isaiah: "If you bring me fine flour, it is vain; incense is an abomination to me." And through Malachi the prophet: "I have no pleasure in you, and I will not accept a sacrifice from your hands." Then he reminds them of the pains that will befall them in the captivity.

Hos 9:4 (quotation, high confidence) · Gen 4:5 (allusion, high confidence) · Isa 1:13 (quotation, high confidence) · Mal 1:10 (quotation, high confidence)

Notes and citation

Summary: Israel's sacrifices, offered without sincerity, are like the defiling bread of mourners, and God rejects them as he rejected Cain's.

Lemma: Hos 9:4. Gen 4:5; Isa 1:13; Mal 1:10.

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-4

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.5PG 81

ε΄. ε« Τί ποιήσετε ἐν ἡμέρᾳ πανηγύρεως, καὶ ἐν ἡμέρᾳ ἑορτῆς τοῦ Κυρίου; » Δουλεύειν γὰρ ἤναγχασμένοι καὶ κατ᾽ ἄλλους πολετεύεσθαι νόμους, οὐ δυνήσεσθε κατὰ τὴν Μωσέως νομοθεσίαν τὰς ἐξ’ σποτιχὰς πανηγύρεις ἐπιτελεῖν. "Επειτα διδάσκει, ὡς φεύξονται μὲν εἰς τὴν Αἴγυπτον, καὶ νὺν μὲν εἰς ταύτην, νῦν δὲ εἰς ἐχείνην μεταδήσονται τὴν πόλιν, καὶ τὸ ἀργύριον αὐτῶν δαπανήσουσι, μάτην δῶρα τῷ Αἰγυπτίων προφέροντες βασιλεῖ. « ᾿Ακάνθα; δ εὑρήσουσιν ἐν τοῖς σκηνώμασιν αὑτῶν. ν Τουτέστιν, οὐδένα καρπὸν ὀνησιφόρον δρέψονται. Τὸ ἐπιζήμιον" τῆς εἰς Αἴγυπτον φυγῆς διὰ τούτων ἠνίξατο. Τοιοῦτόν ἔστι τό" ε« Ἔμεινα τοῦ ποιῆσαι σταφυλὴν, ἐποίησε ὃὲ ἀκάνθας " » ἀντὶ τοῦ, οὐδένα καρπὸν "" ἐκεῖθεν χρήσιμὸν ἐδρεψάμην, ἀλλὰ τοὐναντίον πάντας κακούς.

e΄. e« Ti poiēsete en hēmerą panēgyreōs, kai en hēmerą heortēs tou Kyriou? » Douleuein gar ēnanchasmenoi kai kat᾽ allous poleteuesthai nomous, ou dynēsesthe kata tēn Mōseōs nomothesian tas ex’ spotichas panēgyreis epitelein. "Epeita didaskei, hōs pheuxontai men eis tēn Aigypton, kai nyn men eis tautēn, nyn de eis echeinēn metadēsontai tēn polin, kai to argyrion autōn dapanēsousi, matēn dōra tǭ Aigyptiōn propherontes basilei. « ᾿Akantha? d heurēsousin en tois skēnōmasin hautōn. n Toutestin, oudena karpon onēsiphoron drepsontai. To epizēmion" tēs eis Aigypton phygēs dia toutōn ēnixato. Toiouton esti to" e« Emeina tou poiēsai staphylēn, epoiēse hoe akanthas " » anti tou, oudena karpon "" ekeithen chrēsimon edrepsamēn, alla tounantion pantas kakous.

5. "What will you do on the day of assembly, and on the day of the feast of the Lord?" For compelled to be slaves and to live under other laws, you will not be able to celebrate the Master's festivals according to the legislation of Moses. Then he teaches that they will flee into Egypt and will move now to this city, now to that, and will spend their silver, bringing gifts in vain to the king of the Egyptians. "They will find thorns in their tents." That is, they will reap no beneficial fruit. By this he hinted at the harm of the flight into Egypt. Such is the saying: "I waited for it to make grapes, but it made thorns": that is, I reaped no useful fruit from it, but on the contrary everything bad.

Hos 9:5 (quotation, high confidence) · Hos 9:6 (quotation, high confidence) · Isa 5:4 (quotation, high confidence)

Notes and citation

Summary: In exile Israel cannot keep the Lord's feasts, and its flight to Egypt will yield only thorns.

Lemmas: Hos 9:5–6. Isa 5:4 (LXX "thorns").

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.7PG 81

ζ΄. « Ἥκχουσιν αἱ ἡμέραι τῆς ἀνταποδότεώς οὖν, καὶ χαχωθήσεται Ἰσραὴλ, ὥσπερ ὁ προφήτης ὁ τοῦ πλήθους τῶν ἀδικιῶν σου ἐπληθύνθη ἡ μανία σου. » Ὅταν σε χαταλάθωσιν οἱ τῆς παρανομίας καρποὶ, ἐγγὺς δὲ οὗτοι, ἀπεικασθήσῃ ὑπὸ τοῦ ἐνοικοῦντος πνεύματος παραπαίοντι, καὶ νῶν ἔκστασις καταλήψεται " ταύτην δέ σοι τὴν μα: νίαν ἐποίησε τῶν παρανομιῶν σου τὸ πλῆθος.

z΄. « Hēkchousin hai hēmerai tēs antapodoteōs oun, kai chachōthēsetai Israēl, hōsper ho prophētēs ho tou plēthous tōn adikiōn sou eplēthynthē hē mania sou. » Hotan se chatalathōsin hoi tēs paranomias karpoi, engys de houtoi, apeikasthēsę̄ hypo tou enoikountos pneumatos parapaionti, kai nōn ekstasis katalēpsetai " tautēn de soi tēn ma: nian epoiēse tōn paranomiōn sou to plēthos.

7. "The days of your recompense have come, and Israel will suffer evil like the prophet … because of the multitude of your iniquities your madness has multiplied." When the fruits of your lawlessness overtake you (and they are near), you will be likened to one who raves under the spirit dwelling in him, and ecstasy will seize your mind; the multitude of your transgressions has caused you this madness.

Textual problem in this passage: see the notes.

Hos 9:7 (quotation, high confidence)

Notes and citation

Summary: When punishment comes, Israel will rave like a frenzied prophet, maddened by the multitude of its sins.

Lemma: Hos 9:7. Part of the lemma is lost in the scan (the LXX reads "like the prophet who is out of his mind, the man who bears the spirit"); marked "…".

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-7

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.8PG 81

η΄. «Σκοπὸς ἙἘφραῖμ μετὰ τοῦ θεοῦ προφήτης᾽ παγὶς σκολιὰ ἐπὶ πάσας τὰς ὁδοὺς αὐτοῦ. » ἣν μνησθῆναι προσήκει τῶν πρὺς τὸν Ἰεζεχιὴλ εἰρημένων. Καὶ γὰρ ἐκείνῳ ὁ Θεὸς ἔφη “ ε Σκοπὸν δέδωκά σε τῷ οἴκῳ Ἰσραήλ. » Καὶ ἐνταῦθα πρὸς πάντα φησὶ τὸν λαὸν, ὅτι Οἷόν τινα σκοπὸν, καὶ προφήτην Θεοῦ ἀπέφηνά σε τοῖς πελάζουσιν ἔθνεσιν, ἵνα διὰ τῆς περὶ σὲ προνοίας καὶ τῆς κατὰ νόμον σηυ πολιτείας, κἀκεῖνα τὴν ἐμὴν δέξηται γνῶσιν σὺ δὲ πᾶν τοὐναντίον εἰργάσω " σκολιὰ γὰρ αὐτοῖς ἐγένου παγὶς, αὐξῆσας αὐτοῖς διὰ τῆς σῆς δυσσεδείας τὴν περὶ τὰ εἴδωλα θεραπείαν. Οὐ γὰρ μόνον ἐν ταῖς ἄλλαις πόλεσι βωμοὺς καὶ τεμένη τοῖς εἰδώλοις ἀνέστησας, ἀλλὰ καὶ τῷ ἀφιερωμένῳ μοι νεῷ κατεσκεύασας τὰ τῶν εἰδώλων ἰνδάλματα. Τοῦτο γὰρ λέγει " « Μανίαν ἐν οἴκῳ Θεοῦ αὑτοῦ χατέπηξεν. (θ".) Ἐφθάρησαν κατὰ τὰς ἡμέρας τοῦ βουνοῦ. » Ἐξ οὗ τοῖς βουνοῖς προσέσχον, καὶ τὰς ἐκεῖ γενομένας " θνσίας ἠγάπησαν, τῶν λογισμῶν τὴν νόσον ἐδέξαντο" ἄλλχ τούτων, φησὶν, ὅτε τάχιστα δώσουσι δίκας. Εἶτα τῆς τῶν πατέρων ἀρετῆς ἀναμιμνήσκει, εἰς ζῆλον αὐτοὺς διεγείρων.

ē΄. «Skopos HeEphraim meta tou theou prophētēs᾽ pagis skolia epi pasas tas hodous autou. » hēn mnēsthēnai prosēkei tōn prys ton Iezechiēl eirēmenōn. Kai gar ekeinǭ ho Theos ephē “ e Skopon dedōka se tǭ oikǭ Israēl. » Kai entautha pros panta phēsi ton laon, hoti Hoion tina skopon, kai prophētēn Theou apephēna se tois pelazousin ethnesin, hina dia tēs peri se pronoias kai tēs kata nomon sēu politeias, kakeina tēn emēn dexētai gnōsin sy de pan tounantion eirgasō " skolia gar autois egenou pagis, auxēsas autois dia tēs sēs dyssedeias tēn peri ta eidōla therapeian. Ou gar monon en tais allais polesi bōmous kai temenē tois eidōlois anestēsas, alla kai tǭ aphierōmenǭ moi neǭ kateskeuasas ta tōn eidōlōn indalmata. Touto gar legei " « Manian en oikǭ Theou hautou chatepēxen. (th".) Ephtharēsan kata tas hēmeras tou bounou. » Ex hou tois bounois proseschon, kai tas ekei genomenas " thnsias ēgapēsan, tōn logismōn tēn noson edexanto" allch toutōn, phēsin, hote tachista dōsousi dikas. Eita tēs tōn paterōn aretēs anamimnēskei, eis zēlon autous diegeirōn.

8. "Ephraim is a watchman with God, a prophet; a crooked snare on all his ways." Here it is fitting to recall what was said to Ezekiel. For to him God said: "I have made you a watchman for the house of Israel." And here he says to the whole people: I appointed you as a kind of watchman and prophet of God for the neighboring nations, so that through my providence for you and your life under the law they too might receive the knowledge of me; but you did the very opposite. You became a crooked snare to them, increasing among them by your impiety the service of idols. For you not only set up altars and precincts to the idols in the other cities, but even built the images of the idols in the temple dedicated to me. For this is what he says: "They fixed madness in the house of their God. 9. They were corrupted as in the days of the hill." From the time they attended to the hills and loved the sacrifices made there, they received the sickness of their thoughts; but they will very soon, he says, pay the penalty for these things. Then he reminds them of the virtue of their fathers, rousing them to emulation.

Hos 9:8 (quotation, high confidence) · Hos 9:9 (quotation, high confidence) · Ezek 3:17 (quotation, high confidence)

Notes and citation

Summary: Israel was meant to be God's watchman and prophet to the nations, but became a snare to them by spreading idolatry, even into God's temple.

Lemmas: Hos 9:8–9. Ezek 3:17.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; Migne's Latin column, marginal references and apparatus read as Greek letters; word split by it): : ᾿λγα' "9 βιώσ. [ἃ εὐπν 6 Ἰοφίτηι5. Βίγιη. βιώσαντες, 3 ( αὐτοῖς, ἰυχία τες. ἰδεῖ. 3 Ὁ βοᾷ, 3 μάτ “Ὁ ὑπό.. χ, τ. λ. ἷ ἴο ϑίγω. ᾿ν → » ; εἰρη- Α δον! 586. οροιίοεῖ οογὰπι αι δὶ ἘΕζΖθολίο πὶ μένων → εἰρημένων.

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-8

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.10PG 81

ι΄. ε Ὡς σταφυλὴν ἐν ἐρήμῳ ηὗρον " τὸν Ἰσραὴλ, καὶ ὡς σκοπὸν " ἐν συκῇ πρώϊμον εἶδον πατέρας αὐτῶν. Αὐτοὶ δὲ εἰσῆλθον πρὸς τὸν Βεελφεγὼρ, καὶ ἀπηλλοτριώθησαν εἰς αἰσχύνην, καὶ ᾿ ἐγένοντο οἱ ἠγαπημένοι, ὡς οἱ ἐδδελυγμένοι. » "Ὥσπερ γὰρ εἴ τις ἐν ἐρήμῳ γῇ καὶ φυτῶν πάμπαν ἐστερη μένῃ, σταφυλὴν εὕροι καὶ σῦκον πρώϊμον ἐν συκῇ, μετὰ πολλῆς αὐτὸ δρέπεται τῆς ἡδονῆς ᾿" οὕτως ἐγὼ, τῶν πάλαι ἀνθρώπων δυσσεδείᾳ συζώντων, τὴν τοῦ ᾿Αδραὰμ θεασάμενος ἀρετὴν, ἐδρεψάμην αὐτὸν, καὶ τὰς πρὸς αὐτὸν ἐποιησάμην συνθήκας" οὕτω δὲ καὶ τὸν ἐχείνου υἱὸν, καὶ τὸν ἐξ ἐχείνου. ᾿Αλλ᾽ οἱ 3 ἐξ ἐχείνων οὕτω " φύντες, ἤκιστα τὴν ἐχείνων ἐξήλωσαν ἀρετὴν " ἕναυλον γὰρ ἔχοντες τῶν εὐεργεσιῶν μου τὴν μνήμην, τὴν ἐλευθερίαν, τὴν τῆς δουλείας ἀπαλλαγὴν, τὰ; παντοδαπὰς τῶν Αἰγυπτίων μάστιγας, τὴν ξένην διὰ θαλάττης πορείαν, καὶ τὰ ἄλλα ὅσων ἀπήλαυσαν, τοῦ [βεελφεγὼρ τὴν λατρείαν τῆς ἐμῆς προτετάχασι θεραπείας, αἰσχύνην μόνην ἐντεῦθεν δρεψάμενοι " οὗ χάριν οἱ πάλαι ἠγαπημένοι

i΄. e Hōs staphylēn en erēmǭ hēuron " ton Israēl, kai hōs skopon " en sykę̄ prōïmon eidon pateras autōn. Autoi de eisēlthon pros ton Beelphegōr, kai apēllotriōthēsan eis aischynēn, kai ᾿ egenonto hoi ēgapēmenoi, hōs hoi eddelygmenoi. » "Hōsper gar ei tis en erēmǭ gę̄ kai phytōn pampan esterē menę̄, staphylēn heuroi kai sykon prōïmon en sykę̄, meta pollēs auto drepetai tēs hēdonēs ᾿" houtōs egō, tōn palai anthrōpōn dyssedeią syzōntōn, tēn tou ᾿Adraam theasamenos aretēn, edrepsamēn auton, kai tas pros auton epoiēsamēn synthēkas" houtō de kai ton echeinou huion, kai ton ex echeinou. ᾿All᾽ hoi 3 ex echeinōn houtō " phyntes, ēkista tēn echeinōn exēlōsan aretēn " henaulon gar echontes tōn euergesiōn mou tēn mnēmēn, tēn eleutherian, tēn tēs douleias apallagēn, ta? pantodapas tōn Aigyptiōn mastigas, tēn xenēn dia thalattēs poreian, kai ta alla hosōn apēlausan, tou [beelphegōr tēn latreian tēs emēs protetachasi therapeias, aischynēn monēn enteuthen drepsamenoi " hou charin hoi palai ēgapēmenoi

10. "Like a grape in the wilderness I found Israel, and like an early watch on a fig tree I saw their fathers. But they went in to Baal-peor and were estranged into shame, and the beloved became like the abhorred." For as someone who in a desert land, utterly bare of plants, finds a grape and an early fig on a fig tree plucks it with great pleasure, so I, when the people of old were living in impiety, beheld the virtue of Abraham, plucked him, and made covenants with him; and so too his son, and his son's son. But those born from them in this way did not in the least emulate their virtue. Though the memory of my benefits was still ringing in their ears (their freedom, their deliverance from slavery, the manifold plagues of the Egyptians, the strange journey through the sea, and all the other things they had enjoyed), they put the worship of Baal-peor before my service, reaping only shame from it. For this reason those who were once beloved

Hos 9:10 (quotation, high confidence) · Num 25:3 (allusion, high confidence) · Gen 15:18 (echo, low confidence)

Notes and citation

Summary: God found the patriarchs like grapes in the desert, but their descendants, despite the exodus, turned to Baal-peor and became abhorred.

Lemma: Hos 9:10. "Like an early watch": Theodoret's text reads σκοπόν, "watch" (Rahlfs: "an early fig"). Baal-peor: Num 25:1–3. The section breaks off.

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-10

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.11PG 81

ια΄. ε Ἑφραῖμ ὡς ὄρνεον ἐξεπετάσθη. ν Οὕτω ταχέως εἰ; τὴν ἀλλοτρίαν μετατεθήσονται γῆν " οὐ γὰρ τῆς ἀρετῆς ἀγαφῶσι τὸ κλέος, ἀλλὰ τὴν πολυ. ιν « Αἱ δόξαι γὰρ αὐτῶν, φησὶν, ἐκ τοκετῶν 85, καὶ ἐξ ὠδίνων, καὶ συλλήψεων. (ι8᾽.) Διότι καὶ ἐὰν ἐχθρέψωσι τὰ τέχνα αὐτῶν, ἀτεχνωθήπονται ἐξ ἀνθρώπων " διότι καὶ οὐαὶ αὐτοῖς ἐστι, διότι ἀφῆκα αὐτούς ὅδ. » Μάτην, φησὶν, ἐπὶ ταῖς πολυγονίαις σθε ἐπιὼν γὰρ ὁ πολέμιος ἐρήμους ὑμᾶς καταστήσει τῶν παίδων, ἐπειδὴ ἔρημοι τῆς ἐμῆς προνοίας ἐγένεσθε. « Σὰρξ μὸν ἔξ αὐτῶν Ἐφραῖμ. » ᾿Αλλ ὅμως οὐ παντελῆ, φησὶ, πανωλ:θρίαν ὑπομενεῖτς, ἕως ἂν τὴν ἐξ ὑμῶν ἀναλάθω σάρκα. Τοῦτο δὲ σαφέστερον ἡμᾶς δ:δάσκει Παῦλος ὁ θεσπέσιος, λέγων " « Οὐ γὰρ ἀγγέλων ἐπιλαμ- Καὶ πάλιν " « Τῷ δὲ ᾿Αδραὰμ ἐῤῥέθησαν αἱ ἐπ. αγγελίαι, καὶ τῷ σπέρματι αὑτοῦ " οὐ λέγει, Καὶ τοῖς σπέρμασιν, ὡς ἐπὶ πολλῶν, ἀλλ᾽ ὡς ἐφ᾽ ἑνὸς, Καὶ τῷ σπέρματί σου, ὅς ἐστι Χριστός. ν» Καὶ ἀλλα. χοῦ" « Ἐξ ὧν ὁ Χριστὸς τὸ κατὰ σάρκα, ὁ ὧν ἐτὶ πάντα δ᾽ Θεός. » Καὶ μυρία δὲ τοιαῦτα ἔστιν εὑρεῖν παρὰ τῇ θείᾳ Γραφῇ. Ἐπειδὴ τοίνυν͵ φησὶν, ἡ σάρξ μου, ἣν ἀναλήψομαι, ἐξ αὑτῶν ἔστιν, οὐ παντελῶς αὐτοὺς καταλείψω, ἕως ἂν ταύτην ἀναλάθωυ, καὶ τοὺς Β τῇ κλήσει πειθομένους ἐχλέξομαι. Τοῦτο καὶ διὰ Ἡσαΐου βοᾷ τοῦ προφήτου " ε Ὃν τρόπον ἐὰν εὖρεθῇ ὁ ῥὼξ ἐν τῷ βότρυϊ, καὶ ἐροῦσι " Μὴ λυμήνῃ αὑτὸν, ὅτι εὐλογία Κυρίου ἐστὶν ἐν αὑτῷ" οὕτω ποιήσω ἕνεκεν τοῦ δηυλεύοντός μοι. Διὰ τοῦτο οὐ μὴ ἀπολέσω πάντας, καὶ ἐξάξω τὸ ἐξ Ἰαχὼδ σπέρμα, καὶ τὸ ἐξ Ἰούδα, καὶ κληρονομήσουσι τὸ ὄρος τὸ ἅγιόν μον. » Καὶ μετ᾽ ὀλίγα" ε Ὑμᾶς δὲ τοὺς ἐγχαταλιπόντας Κύριον δ᾽ παραδώσω εἰς μάχαιραν.» Οὕτω τὴν τῶν παίδων ἀναίρεσιν προειπὼν, ὑποδεί χνυσι τῆς τιμωρίας τὸ δίκαιον " αὐτὸς γάρ φηδιν' ιγ ε« Ὁ Ἐφραῖμ εἰς θήραν τὰ τέχνα αὐτοῦ πάρἔστησε, καὶ ἐξήγαγεν εἰς ἀποχέντησιν. » Τοῖς εἰδώλοις αὐτὰ προσφέρων διατελεῖ " διὰ τοῦτο τοὺς μὲν ἤδη γενομένους τῇ σφαγῇ παραδώσω" ἀγόνους δὲ Τοῦτο γὰρ ἐσήμανεν, εἰρηκώς " ιδ᾽, « Δὸς αὐτοῖς, Κύριε" τί δώσεις αὐτοῖς, Μήτραν τεχνοῦσαν, καὶ μαστοὺς ξηρούς. » Ἐπειδὴ γὰῤ κακῶς τοῖς δοθεῖσι χέχργηνται, τὴν παρανομίαν γεύσας, καὶ τῆς ἐκεῖ τελουμένης ἀσεδείας, καὶ τῆς τῶν ἀρχόντων αὑτῶν παρανομίας, ἐπήγαγεν"

ia΄. e Hephraim hōs orneon exepetasthē. n Houtō tacheōs ei? tēn allotrian metatethēsontai gēn " ou gar tēs aretēs agaphōsi to kleos, alla tēn poly. in « Hai doxai gar autōn, phēsin, ek toketōn 85, kai ex ōdinōn, kai syllēpseōn. (i8᾽.) Dioti kai ean echthrepsōsi ta techna autōn, atechnōthēpontai ex anthrōpōn " dioti kai ouai autois esti, dioti aphēka autous hod. » Matēn, phēsin, epi tais polygoniais sthe epiōn gar ho polemios erēmous hymas katastēsei tōn paidōn, epeidē erēmoi tēs emēs pronoias egenesthe. « Sarx mon ex autōn Ephraim. » ᾿All homōs ou pantelē, phēsi, panōl:thrian hypomeneits, heōs an tēn ex hymōn analathō sarka. Touto de saphesteron hēmas d:daskei Paulos ho thespesios, legōn " « Ou gar angelōn epilam- Kai palin " « Tǭ de ᾿Adraam errhethēsan hai ep. angeliai, kai tǭ spermati hautou " ou legei, Kai tois spermasin, hōs epi pollōn, all᾽ hōs eph᾽ henos, Kai tǭ spermati sou, hos esti Christos. n» Kai alla. chou" « Ex hōn ho Christos to kata sarka, ho hōn eti panta d᾽ Theos. » Kai myria de toiauta estin heurein para tę̄ theią Graphę̄. Epeidē toinyn͵ phēsin, hē sarx mou, hēn analēpsomai, ex hautōn estin, ou pantelōs autous kataleipsō, heōs an tautēn analathōy, kai tous B tę̄ klēsei peithomenous echlexomai. Touto kai dia Hēsaïou boą tou prophētou " e Hon tropon ean eurethę̄ ho rhōx en tǭ botryï, kai erousi " Mē lymēnę̄ hauton, hoti eulogia Kyriou estin en hautǭ" houtō poiēsō heneken tou dēuleuontos moi. Dia touto ou mē apolesō pantas, kai exaxō to ex Iachōd sperma, kai to ex Iouda, kai klēronomēsousi to oros to hagion mon. » Kai met᾽ oliga" e Hymas de tous enchatalipontas Kyrion d᾽ paradōsō eis machairan.» Houtō tēn tōn paidōn anairesin proeipōn, hypodei chnysi tēs timōrias to dikaion " autos gar phēdin' ig e« Ho Ephraim eis thēran ta techna autou parestēse, kai exēgagen eis apochentēsin. » Tois eidōlois auta prospherōn diatelei " dia touto tous men ēdē genomenous tę̄ sphagę̄ paradōsō" agonous de Touto gar esēmanen, eirēkōs " id᾽, « Dos autois, Kyrie" ti dōseis autois, Mētran technousan, kai mastous xērous. » Epeidē gar kakōs tois dotheisi chechrgēntai, tēn paranomian geusas, kai tēs ekei teloumenēs asedeias, kai tēs tōn archontōn hautōn paranomias, epēgagen"

11. "Ephraim flew away like a bird." So quickly will they be removed to the foreign land; for they do not love the glory of virtue, but [many children]. "For their glories," he says, "are from births, and from birth pangs, and from conceptions. 12. For even if they rear their children, they will be made childless from among men; for woe to them too, for I have left them." In vain, he says, do you [pride yourselves] on having many children; for the enemy will come upon you and make you bereft of your children, since you became bereft of my providence. "My flesh is from them." Yet, he says, you will not suffer utter destruction until I take flesh from you. The inspired Paul teaches us this more clearly, saying: "For surely it is not angels that he takes hold of …" And again: "The promises were spoken to Abraham and to his seed. It does not say, And to seeds, as of many, but as of one, And to your seed, who is Christ." And elsewhere: "From them is the Christ according to the flesh, who is God over all." Countless such sayings can be found in the divine Scripture. Since, then, he says, the flesh that I will take up is from them, I will not abandon them entirely until I take it up and choose those who obey the call. He cries this through Isaiah the prophet too: "As when a grape is found in the cluster, and they say, Do not destroy it, for a blessing of the Lord is in it, so I will do for the sake of the one who serves me; for this reason I will not destroy them all, and I will bring forth the seed from Jacob and from Judah, and they shall inherit my holy mountain." And a little later: "But you who have forsaken the Lord I will hand over to the sword." Having thus foretold the killing of the children, he shows the justice of the punishment. For he himself says: "13. Ephraim set his children for prey, and led them out for slaughter." He keeps offering them to the idols; therefore I will hand over to slaughter those already born, and [make the rest] childless … For he indicated this when he said: "14. Give them, Lord; what will you give them? A childless womb and dry breasts." For since they have used ill what was given to them … the lawlessness, and the impiety practiced there, and the lawlessness of their rulers, he added:

Hos 9:11 (quotation, high confidence) · Hos 9:12 (quotation, high confidence) · Hos 9:13 (quotation, high confidence) · Hos 9:14 (quotation, high confidence) · Heb 2:16 (quotation, high confidence) · Gal 3:16 (quotation, high confidence) · Rom 9:5 (quotation, high confidence) · Isa 65:8 (quotation, high confidence) · Isa 65:9 (quotation, high confidence) · Isa 65:12 (quotation, high confidence)

Notes and citation

Summary: Ephraim, proud of its many children, will be made childless, yet God will not destroy Israel utterly until he takes flesh from it in Christ, as Paul and Isaiah teach; the children offered to idols bring the curse of barren wombs.

Lemmas: Hos 9:11–14 (Theodoret's LXX text of 9:12 includes "my flesh is from them"). Migne's Latin column and apparatus break into the section after "you became bereft of my providence" and are removed by a logged correction. Words are lost after "but" (completed by sense: "[many children]"), after "In vain, he says, do you", after "it is not angels that he takes hold of", after "childless", and in the last sentence; marked "…" or supplied in brackets. The Christological reading of "my flesh is from them" is Theodoret's; translated as written. Heb 2:16; Gal 3:16; Rom 9:5; Isa 65:8–9, 11–12. "A childless womb": the scan has τεχνοῦσαν, a slip for ἀτεκνοῦσαν.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; ἐγένεσθε was split by it): οὐ ποι εἰ τυ Γίἃ δι 0 πὴ τα οἱ οἱ αυὰ Ἰοπὶ : οἱ βίου! φγοββυΐ υ ργϑοοοοιῃ ἰμ σα Υἱὰ] ρὰξύτοι), δἱ δι θηδιὶ δι} ἴῃ σοπ[ίυβίοπαηι, οἱ λει ἰμ οἷ. 660 πὶ, οὐ} ἀδοογρϑὶ, οἱ οι} 60 ρᾶ- Βοὰ αυἱ 40 1}1}5 οἷς ἰιὰπὶ, ἴῃ δον ἰοΓγῶπὶ δι} 190 ἰγδάυφαπίιγ. Νοη οἠΐ αι ἢν νυ: υἷα οἱ νϑ οἷβ θϑί, φιηΐὰ ἀἰπηἰβὶ 608. » Ἅ (, γινομένας. "5 10. εὗρον. ἘΠ Ντ. οἱ, 658. ἰπ α. 5 (Οὐ οὗτοι, 8. δι ἀφ. αὐτ. ἀἴει." σαὶ Εἰ βου εἶθιι5, 5] πη πηι} 15.. 56 φηδοὶ ἴῃ απὸ : « Εἰ βοιηῖπΐ ἴθο, φαΐ 65. ΟΠ τ βῖνβ τ...» Εἰ 10]: « Εκ ἰὴ ἦι- 4, φυλὴ εἰ οι! οδὲ ἰπ θὸὺ; 516 16, οἱ ἀα διιά8, οἱ πων τοὶ ὁπ : πο Οὐ ἰά δα τ! 5 64]πη χὶῖ : ουη, οἱ συ πὶ ναβι αἰ ὲπὶ ἢ Βοη ν61Ὸ αἷϊ : ε Εγυμπῇ γνασὶ ἰπ παι ἢ 008.) » ᾿ἀδη5 ἴθ δ. ν Α τυ} 18 ριῸΡ 6118. υ Ηρ γι 11, 16. ν Οαϊαϊ. 11, 16. χ βοηη. ιχ, 5. τ τς → νεσθε. « .

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-11

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.9.16PG 81

ις΄, ᾿ζ, « Ἐπόνεσεν Ἐφραῖμ, τὰς ῥίξας αὑτοῦ ἐξηράνθη " καρπὸν οὐκέτ! οὐ μὴ ἐνέγκῃ ᾿ διότι ἐὰν καὶ γεννήσωσιν, ἀποκτενῶ τὰ ἐπιθυμήματα τῆς χο'" λίας αὐτῶν. ᾿Απώσεται αὐτοὺς ὁ Θεὸς, ὅτι οὐκ εἶδἦχουσαν αὐτοῦ, καὶ ἔσονται πλανῖ,ται ἐν τοῖς ἔθνεσι.) ἹῬίζαν ἐκάλεσε τὴν βασιλείαν, ἣν πρόῤῥιζον ὁ Σαὶμανάσαρ ἀνέσπασεν, ἀνάστατον πεποιηκὼς τὴν Σαμάρειαν. Μετὰ δὲ τὴν ταύτης πολιορκίαν, οὐκέτι ἔσχον αἱ δέκα φυλαὶ βασιλέα 57" τὸ δὲ, « "Ἔσονται πλανῆται ἐν τοῖς ἔθνεσι, » σαφῶς αὐτῶν δηλοῖ τὴν διασποράν.

is΄, ᾿z, « Eponesen Ephraim, tas rhixas hautou exēranthē " karpon ouket! ou mē enenkę̄ ᾿ dioti ean kai gennēsōsin, apoktenō ta epithymēmata tēs cho'" lias autōn. ᾿Apōsetai autous ho Theos, hoti ouk eidēchousan autou, kai esontai plani,tai en tois ethnesi.) HiRhizan ekalese tēn basileian, hēn prorrhizon ho Saimanasar anespasen, anastaton pepoiēkōs tēn Samareian. Meta de tēn tautēs poliorkian, ouketi eschon hai deka phylai basilea 57" to de, « "Esontai planētai en tois ethnesi, » saphōs autōn dēloi tēn diasporan.

16, 17. "Ephraim has suffered; he is dried up at his roots; he will no longer bear fruit. For even if they beget, I will kill the desired ones of their womb. God will reject them, because they did not listen to him, and they will be wanderers among the nations." He called the kingdom a root, which Shalmaneser tore up by the roots when he laid Samaria waste. After its siege the ten tribes no longer had a king; and "they will be wanderers among the nations" clearly indicates their dispersion.

Hos 9:16 (quotation, high confidence) · Hos 9:17 (quotation, high confidence) · 2 Kgs 17:6 (allusion, high confidence)

Notes and citation

Summary: The withered root of Ephraim is the northern kingdom, uprooted by Shalmaneser, after which the ten tribes were scattered among the nations.

Lemmas: Hos 9:16–17. 2 Kgs 17:3–6.

Cite (SBL): Theodoret, Comm. Proph. min. 1.9.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-9-16

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Preface 1, chapter 10

1.10.1PG 81

α΄. «Αμπελος εὐχληματοῦσα Ἰσραὴλ, ὁ καρπὸς αὐτῆς εὐθηνῶν. » Παρὰ πολλῶν προφητῶν ταύτην τὴν προσηγορίαν ἐδέξατο. Καὶ γὰρ Ἡσαῖας βοζ᾽ Ὃ ἀμπελὼν Κυρίου Σαθαὼθ οἶκος τοῦ Ἰσραὴλ ἔστι. » Καὶ ὁ Δαδὶδ πρὸ ἐκείνου “ Λμπελον ἐξ Αἰγύπτου ὑετῆρας. ν Καὶ ὁ Θεὸς διὰ Ἱερεμίου" « Ἐγὼ δὲ ἐφύτευσά σε ἄμπελον καρποφόρον, πᾶσαν ἀληθ:νήν. » Καὶ ὁ Κύριος ἐν τοῖς Εὐαγγελίοις - « "Ανθρωπός τις ἐφύτευσεν ἀμπελῶνα, καὶ ἐξέδοτο αὖ τὸν γεωργοῖς, καὶ ἀπεδήμησε. » Καλεῖ τοίνυν καὶ ἐνταῦθα εὐχληματοῦσαν ἄμπελον τὸν Ἰσραὴλ, καὶ τὸν καρπὸν αὐτῆς εὐθηγοῦντα, οὐ δ'ὰ τὴν εὐσέδειαν καὶ τὴν ἄλλην ἀρετὴν, τοῦ δὲ πλήθους χάριν τῶν ἀπογόνων. Καὶ τοῦτο δῆλον πεποίηκεν, εἰρηκώς" « Κατὰ τὸ πλῆθος τῶν καρπῶν αὑτοῦ ἐπλήθυνε τὰ θυσιαστήρια. » Αὐξηθέντες, φησὶ, καὶ πολλοὶ γεγονότες, πανταχοῦ θυσιαστήρια τοῖς εἰδώλοις ἐδείμαντο. « Κατὰ τὰ ἀγαθὰ τῆς γῆς αὑτοῦ ᾧκοδόμησε στήλας.» Τοῖς ἐμοῖς, φησὶν, ὑπερμαχήσαντες "' ἀγαθοῖς οτήλας τοῖς εἰδώλοις ἀνέστησαν.

a΄. «Ampelos euchlēmatousa Israēl, ho karpos autēs euthēnōn. » Para pollōn prophētōn tautēn tēn prosēgorian edexato. Kai gar Hēsaias boz᾽ Ho ampelōn Kyriou Sathaōth oikos tou Israēl esti. » Kai ho Dadid pro ekeinou “ Lmpelon ex Aigyptou hyetēras. n Kai ho Theos dia Hieremiou" « Egō de ephyteusa se ampelon karpophoron, pasan alēth:nēn. » Kai ho Kyrios en tois Euangeliois - « "Anthrōpos tis ephyteusen ampelōna, kai exedoto au ton geōrgois, kai apedēmēse. » Kalei toinyn kai entautha euchlēmatousan ampelon ton Israēl, kai ton karpon autēs euthēgounta, ou d'a tēn eusedeian kai tēn allēn aretēn, tou de plēthous charin tōn apogonōn. Kai touto dēlon pepoiēken, eirēkōs" « Kata to plēthos tōn karpōn hautou eplēthyne ta thysiastēria. » Auxēthentes, phēsi, kai polloi gegonotes, pantachou thysiastēria tois eidōlois edeimanto. « Kata ta agatha tēs gēs hautou hǭkodomēse stēlas.» Tois emois, phēsin, hypermachēsantes "' agathois otēlas tois eidōlois anestēsan.

1. "Israel is a luxuriant vine; its fruit is abundant." He received this name from many prophets. For Isaiah cries: "The vineyard of the Lord of Sabaoth is the house of Israel." And David before him: "You brought a vine out of Egypt." And God through Jeremiah: "But I planted you a fruitful vine, wholly true." And the Lord in the Gospels: "A man planted a vineyard, let it out to farmers, and went abroad." Here too, then, he calls Israel a luxuriant vine and its fruit abundant, not because of its piety and other virtue but because of the multitude of its descendants. And he made this clear by saying: "According to the multitude of its fruits it multiplied altars." Having increased, he says, and become many, they built altars to the idols everywhere. "According to the good things of its land it built pillars." Using my good things against me, he says, they set up pillars to the idols.

Hos 10:1 (quotation, high confidence) · Isa 5:7 (quotation, high confidence) · Ps 80:8 (79:9 LXX) (quotation, high confidence) · Jer 2:21 (quotation, high confidence) · Matt 21:33 (quotation, high confidence)

Notes and citation

Summary: Israel, called a vine by Isaiah, David, Jeremiah and Christ, is luxuriant here only in numbers, and used its abundance to build altars and pillars to idols.

Lemma: Hos 10:1. Isa 5:7; Ps 80:8 (LXX 79:9); Jer 2:21; Matt 21:33. "Using my good things against me": the participle in the scan (ὑπερμαχήσαντες, "fighting for") is doubtful; translated by sense.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): 55 Ὁ πάντων, μιχία τεῦ. 1661. 1. ς. (με. 58ασ, [τὰ Ο γγὸ βασιλείαν, αἱ Βίγιν, Π 6 δι. ς → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.10.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.10.2PG 81

β΄. « Ἐμέρισαν καρδίας αὑτῶν. ν» Οὔτε γὰρ περὶ ἐκεῖνα τὴν εὔνοιαν διεφύλαξαν, ἀλλὰ νῦν μὲν τοῦτο, νῦν ὃξ ἐκεῖνο σέδοντες τὸ εἴδωλον διετέλεσαν. ᾿Αλλ᾽ ἐγὼ καὶ αὑτοὺς σφαγῇ καὶ δουλείᾳ παραδώσω, καὶ ταῦτα φροῦδα ποιήσω. Εἶτα διδάσκει αὐτοὺς ὁποίοις προσήκει μεταμελουμένους χρήσασθαι λόγοις. γ᾽, δ΄. ε Νῦν ἐροῦσιν - Οὐκ ἔστι βασιλεὺς ἡμῖν, ὅτι οὐκ ἐφοδήθημεν τὸν Κύριον" ὁ δὲ βασιλεὺς τί ποιήσει ἡμῖν; Λαλῶν ῥήματα, προφάσεις ψευδεῖς, διαθήσεται διαθήκην. ν» Οὐδεμιᾶς γὰρ, φησὶν, ἀπὸ τοῦ βασιλέως τετυχήναμεν ἐπικουρίας - καὶ δέον ἡμᾶς τῷ Θεῷ θαῤῥεῖν, τῷ παντοδαπῆς ἡμᾶς ἀξιοῦντι προνοίας, προφάσεις δὲ ἀεὶ πλαττομένῳ, καὶ νῦν μὲν πρὸς Ο τούτους ᾽", νῦν δὲ πρὸς ἐκείνους δ" ποιουμένῳ συνθήκας. ᾿Αλλὰ ταύτης, φησὶ, τῆς παρανομίας εἰσπραχθήσεσθε δίκας. ε ᾿Ανατελεῖ γάρ μου τὸ κρῖμα, ὡς ἄγρωστις ἐπὶ χέρσον ἀγροῦ.» Καθάπερ γὰρ ἄγρωστις ἀδεῶς ἐν τῇ μὴ γεωργουμένῃ φύοται γῇ, οὕτω ῥᾳδίως ὑμῖν ἡ παρ᾽ ἐμοὺ ἐπαχθήσεται τιμωρα.

b΄. « Emerisan kardias hautōn. n» Oute gar peri ekeina tēn eunoian diephylaxan, alla nyn men touto, nyn hox ekeino sedontes to eidōlon dietelesan. ᾿All᾽ egō kai hautous sphagę̄ kai douleią paradōsō, kai tauta phrouda poiēsō. Eita didaskei autous hopoiois prosēkei metameloumenous chrēsasthai logois. g᾽, d΄. e Nyn erousin - Ouk esti basileus hēmin, hoti ouk ephodēthēmen ton Kyrion" ho de basileus ti poiēsei hēmin? Lalōn rhēmata, prophaseis pseudeis, diathēsetai diathēkēn. n» Oudemias gar, phēsin, apo tou basileōs tetychēnamen epikourias - kai deon hēmas tǭ Theǭ tharrhein, tǭ pantodapēs hēmas axiounti pronoias, prophaseis de aei plattomenǭ, kai nyn men pros O toutous ᾽", nyn de pros ekeinous d" poioumenǭ synthēkas. ᾿Alla tautēs, phēsi, tēs paranomias eisprachthēsesthe dikas. e ᾿Anatelei gar mou to krima, hōs agrōstis epi cherson agrou.» Kathaper gar agrōstis adeōs en tę̄ mē geōrgoumenę̄ phyotai gę̄, houtō rhądiōs hymin hē par᾽ emou epachthēsetai timōra.

2. "They divided their hearts." For they did not keep their goodwill even toward those idols, but kept worshiping now this idol and now that. But I will hand both them over to slaughter and slavery and make these things vanish. Then he teaches them what words befit them when they repent: "3, 4. Now they will say: We have no king, because we did not fear the Lord; and the king, what will he do for us? Speaking words, false pretexts, he will make a covenant." For we obtained no help from the king, they say; and when we ought to have trusted God, who counts us worthy of every kind of providence, [we trusted one] who is always inventing pretexts and making agreements now with these and now with those. But you will pay the penalty, he says, for this lawlessness. "For my judgment will spring up like grass on the dry land of a field." For as grass grows freely on untilled ground, so easily will punishment from me be brought upon you.

Hos 10:2 (quotation, high confidence) · Hos 10:3 (quotation, high confidence) · Hos 10:4 (quotation, high confidence)

Notes and citation

Summary: Israel divided its heart among idols; in repentance it will confess that its kings, who made faithless treaties, could not save it, and judgment will spring up like weeds.

Lemmas: Hos 10:2–4. Words are lost where Migne's Latin column breaks into the Greek; "[we trusted one]" is supplied by sense.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): Α τὐἷηὶ σχογοϊα ἢ ἀυμη 8. 5γλο} 8 οϑὶ ἃ, «δἰ αν δίς ἐπα : ε ΥἹηθδ ἀς “ΕρΥρίο ἰγλῃϑι 51} Ρὶ » Τιμη (ανὶ 16 νἱΐίδην {γυρ (γα, (οἴλην νοῦ ὅς.» Τα (εν βῖυϑ ἴῃ Ενλμ σα ῖς : ε γοολὲ ᾿ϑγθίο, οἱ γα εΐι ἢ} 6}1185 αὐ επάαπίεμι,, πο ἀ{αυϊάσιν δίνη οἱ πη ο πὶ βογνανογιηίΐ, 5 πὰ 6 ιιος, πο νος [ἃἃ ποι → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.10.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.10.5PG 81

ε΄. « Τῷ μόσχῳ τοῦ οἴκου Ὧν πσαροιχήσουσιν οἱ κατοικοῦντες Σαμάρειαν. » Προσεδρεύσουσι, φησὶ, τῷ εἰδώλῳ, τὴν παρ᾽ αὐτοῦ ζητοῦντες βοήθειαν. « ἘἘπένθησεν ὁ λαὸς αὐτοῦ ἐπ᾽ αὐτὸν, καὶ καθὼς παρεπέκραναν αὐτὸν, ἐπιχαροῦνται ἐπὶ τὴν δόξαν αὐτοῦ, ὅτι μετῳχίσθη ἀπ᾽ αὐτοῦ. » Οὐ μόνον γὰρ, φησὶν, οὐδεμιᾶς ἐκεῖθεν ἐπικουρίας ἀπήλαυσαν, ἀλλὰ καὶ θρηνοῦσιν αὐτὸν καὶ ὀλοφύρονται, καὶ "' ἀτιμίᾳ περιδεδλημένον θεώμενοι. “Ὅθεν αὐτὸν

e΄. « Tǭ moschǭ tou oikou Hōn psaroichēsousin hoi katoikountes Samareian. » Prosedreusousi, phēsi, tǭ eidōlǭ, tēn par᾽ autou zētountes boētheian. « EEpenthēsen ho laos autou ep᾽ auton, kai kathōs parepekranan auton, epicharountai epi tēn doxan autou, hoti metǭchisthē ap᾽ autou. » Ou monon gar, phēsin, oudemias ekeithen epikourias apēlausan, alla kai thrēnousin auton kai olophyrontai, kai "' atimią peridedlēmenon theōmenoi. “Hothen auton

5. "The inhabitants of Samaria will sojourn by the calf of the house of On." They will wait upon the idol, he says, seeking help from it. "Its people mourned over it, and as they provoked it, they will rejoice over its glory, because it has been carried away from it." For not only did they get no help from there, he says, but they even lament and bewail it, seeing it clothed in dishonor. Whence it

Hos 10:5 (quotation, high confidence)

Notes and citation

Summary: Samaria will cling to the calf of Bethel for help, only to mourn it when it is carried off in disgrace.

Lemma: Hos 10:5. The section breaks off.

Cite (SBL): Theodoret, Comm. Proph. min. 1.10.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.10.6PG 81

ς΄. ε Καὶ δήσαντες ἀπήνεγκαν ξένια τῷ βασιλεῖ Ἰαρεὶδ ἐν δόματι. » Θεασάμενοι γὰρ αὐτοῦ τὴν ἀσθένειαν, χωνεύσαντες αὐτὸν, δῶρα προσήνεγκαν «ᾧ βασιλεῖ τῶν Αἰγυπτίων, ἐπίκουρον αὐτοῖς γενέ- σθαι παρακαλοῦντες " ἀλλ᾽ οὐδ᾽ ἐντεῦθεν ἀπολαύσουσ! τινος βοηθείας. « Ἐφραῖμ. γὰρ, φησὶ, δέξεται αἰσχύνην, αἰσχυνθῆσετα!: ἐν τῇ βουλῇ αὑτοῦ.» ᾿Ανοίας γὰρ αὐτοῦ μετὰ τὰ βουλεύματα καὶ δέον τῷ Θεῷ προσελθεῖν, τὴν παρὰ τῶν εἰδώλων καὶ ἀνθρώπων συμμαχίαν αἰτεῖ. Εἶτα διδάσκει, ὅπως τῆς Σαμαρείας ὁ νου, φροῦδος γενήσεται " ὅπως τε οἱ βωμοὶ τῶν εἰδώλων, οἱ τῆς τοῦ Ἰσραὴλ πρόξενοι δυσσεέείας, ἐκ βάθρων ἀνασπασθήσονται, ὡς ἀκανθῶν πλήρεις γενἐσθαι τῶν θυσιαστηρίων τοὺς τόπους. Ἔπειτα τὸ μέγεθος τῶν συμφορῶν παραδηλῶσαι θελήτας, ἐπήγαγε" « Καὶ δροῦσι τοῖς ὄρεσι" Πέσετε "" ἐφ᾽ ἡμᾶς" καὶ τοῖς βουνοῖς" Καλύψατε ἡμᾶς. ν» Τοιαύτη γὰρ, φηδὶν "5, ἔσται φορὰ τῶν κακῶν ἐν τῇ τῶν πολεμίων Β προσδολῇ, ὡς ἑλέσθαι ἂν ἕχαστον ὑποδρύχιον γενέαθαι τῆς γῆς διϊσταμένης, ἢ τῶν ὁρέων ἐξαπιναίως ἐπιπιπτόντων, ἣ τὰ ὑπ᾽ ἐχείνων γιγνόμενα προσμένεῖν κακά., Ταῦτα δὲ πείσονται, τῆς περὶ τὰ εἴδωλα μανίας ἀπαιτούμενοι δίκας. Ἐξ οὗ γὰρ τοῖς βουνοῖς, καὶ τοῖς ἐν αὐτοῖς βωμοῖς ἐνδιατρίδειν ἢγάπησαν, ἐξ ἐχείνου τῆς ἐμῆς θεραπείας ἀπέστησαν " ἀλλ᾽ οὐκ υ. « Πόλεμος " γὰρ ἐπὶ τέχνα ἀδικίας ἦλθε 5, παιδεῦσαι αὑτοὺς κατὰ τὴν ἐπιθυμίαν μου" καὶ συναχθήσονται ἐπ᾽ αὐτοὺς λαοὶ, ἐν τῷ παιδεύεσθαε αὐτοὺς ἐν ταῖς δυσὶν ἀδικίαις αὑτῶν. «ε Δύο δὲ ἀδικίας ταύτας καλεῖ, μίαν μὲν τὸ καταλιπεῖν τὸν Θεὺν, ἑτέραν δὲ τὸ τὰ μὴ ὄντα προτιμῆσαι τοῦ ὄντος. αὶ Τοῦτο γὰρ καὶ διὰ Ἱερεμίου δῆλον ποιεῖ " ε Δύο γὰρ, φησὶ, πονηρὰ ἐποίησεν ὁ λαός μον" ἐμὲ ἐγκατέλιπον πηγὴν ὕδατος ζῶντος, καὶ ἐπορεύθησαν, καὶ ἐποίησαν ἑαυτοῖς λάχκχους συντετριμμένους, οἵ οὐ δυνήσονται ὕδωρ συσχεῖν. »

s΄. e Kai dēsantes apēnenkan xenia tǭ basilei Iareid en domati. » Theasamenoi gar autou tēn astheneian, chōneusantes auton, dōra prosēnenkan «hǭ basilei tōn Aigyptiōn, epikouron autois gene- sthai parakalountes " all᾽ oud᾽ enteuthen apolausous! tinos boētheias. « Ephraim. gar, phēsi, dexetai aischynēn, aischynthēseta!: en tę̄ boulę̄ hautou.» ᾿Anoias gar autou meta ta bouleumata kai deon tǭ Theǭ proselthein, tēn para tōn eidōlōn kai anthrōpōn symmachian aitei. Eita didaskei, hopōs tēs Samareias ho nou, phroudos genēsetai " hopōs te hoi bōmoi tōn eidōlōn, hoi tēs tou Israēl proxenoi dysseeeias, ek bathrōn anaspasthēsontai, hōs akanthōn plēreis genesthai tōn thysiastēriōn tous topous. Epeita to megethos tōn symphorōn paradēlōsai thelētas, epēgage" « Kai drousi tois oresi" Pesete "" eph᾽ hēmas" kai tois bounois" Kalypsate hēmas. n» Toiautē gar, phēdin "5, estai phora tōn kakōn en tę̄ tōn polemiōn B prosdolę̄, hōs helesthai an hechaston hypodrychion geneathai tēs gēs diïstamenēs, ē tōn horeōn exapinaiōs epipiptontōn, hē ta hyp᾽ echeinōn gignomena prosmenein kaka., Tauta de peisontai, tēs peri ta eidōla manias apaitoumenoi dikas. Ex hou gar tois bounois, kai tois en autois bōmois endiatridein ēgapēsan, ex echeinou tēs emēs therapeias apestēsan " all᾽ ouk y. « Polemos " gar epi techna adikias ēlthe 5, paideusai hautous kata tēn epithymian mou" kai synachthēsontai ep᾽ autous laoi, en tǭ paideuesthae autous en tais dysin adikiais hautōn. «e Dyo de adikias tautas kalei, mian men to katalipein ton Theun, heteran de to ta mē onta protimēsai tou ontos. ai Touto gar kai dia Hieremiou dēlon poiei " e Dyo gar, phēsi, ponēra epoiēsen ho laos mon" eme enkatelipon pēgēn hydatos zōntos, kai eporeuthēsan, kai epoiēsan heautois lachkchous syntetrimmenous, hoi ou dynēsontai hydōr syschein. »

6. "And having bound it, they carried it off as presents to King Jareb, as a gift." For having seen its weakness, they melted it down and brought it as gifts to the king of the Egyptians, begging him to become their helper; but they will get no help from there either. "For Ephraim," he says, "will receive shame; he will be ashamed in his counsel." For after his foolish counsels, when he ought to have come to God, he asks for an alliance from idols and men. Then he teaches how Samaria's … will vanish, and how the altars of the idols, the agents of Israel's impiety, will be torn up from their foundations, so that the places of the altars become full of thorns. Then, wishing to indicate the greatness of the disasters, he added: "And they will say to the mountains, Fall on us, and to the hills, Cover us." For such, he says, will be the onrush of evils in the enemies' attack that each would choose to be swallowed when the earth splits, or crushed when the mountains suddenly fall, rather than await the evils done by them. They will suffer this as they pay the penalty for their madness over the idols. For from the time they loved to spend their days on the hills and at the altars on them, from then they departed from my service; but not … "10. For war came upon the children of iniquity, to discipline them according to my desire; and peoples will be gathered against them, when they are disciplined for their two iniquities." He calls these two iniquities: the one, to forsake God; the other, to prefer what is not to him who is. He makes this plain through Jeremiah too: "For my people," he says, "has done two evils: they forsook me, the fountain of living water, and went and dug for themselves broken cisterns, which will not be able to hold water."

Textual problem in this passage: see the notes.

Hos 10:6 (quotation, high confidence) · Hos 10:7 (allusion, high confidence) · Hos 10:8 (quotation, high confidence) · Hos 10:9 (allusion, medium confidence) · Hos 10:10 (quotation, high confidence) · Jer 2:13 (quotation, high confidence) · Luke 23:30 (echo, low confidence)

Notes and citation

Summary: Israel will send its melted-down calf as tribute to Egypt in vain; the disaster will make them beg the mountains to fall on them, punished for the two sins of forsaking God and preferring idols.

Lemmas: Hos 10:6–10 (10:7 and 10:9 paraphrased). Migne's Latin column and apparatus break into the section and are removed by a logged correction. "Samaria's …": the noun is garbled in the scan (perhaps "king", as in the LXX of 10:7). A line is lost after "but not". Jer 2:13; the cry to the mountains is taken up in Luke 23:30 and Rev 6:16.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; Migne's Latin column, marginal references and apparatus read as Greek letters; γενέσθαι was split by it): « ἴςἃ. ν, 7. ἵν ῥβι]. ἰΧχιχ, 8. ἡ όγοηιν. τι, 21. σέο, ἀἰδϑοοληία : ἐϊὰ (Δ 0 }|6 ρῶπᾶ γο 5. ἃ 16 ἰπ{}δοῖεν. Θη ποτα θυ πη ὁδὶ γῆ. 0. « 4 [μιὸ. χχ, 19. 28. ὑπ. (οἰοἸογῖι5 ἢ ονπηι, σοὶ, 40... τ. Ἡ, ρ. ςοπϊδοίυγα δεῖς 4 6 πὶ ργο θα θ 1}. αι τούτοις. ἐδ 101. ἐκείνῳ. “ καξ, 63. ἰδία. δ, » αι 411 ἡ ἰἰ θυ 516. δα βίἀϊα οἱ Εἰ ἀἰαἰ δῖ αὐ ἰδ η] ἰἀοϊογα πὶ οὐ] 5 ἰδ. 8 σθα: → σθαι ; πὶ. Αϑϑ.γ 15 Θη ἢ δα ρὰεἶα, → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.10.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.10.11PG 81

ια΄, « Ἐφραῖμ δάμαλις δεδιδαγμένη ἀγαπᾷν νεῖχοὸς.» Δαμάλει ἔοικε δέξασθαι ζυγὸν οὐκ ἀνεχομένῃ, ἀλλὰ πρὸς τοῦτον ζυγομαχούσῃ. ε Ἐγὼ δὲ ἐπελεύ.σομαι ἐπὶ τὸ κάλλος τοῦ τραχήλου αὐτῆς. ν ᾿Αλλ᾽ ὅμως τὸν γαῦρον αὐτῆς τράχηλον χαταδαμάσω. «ε Καὶ ἐπιδιδῶ τῷ Ἐφραΐμ. ν» Ἑποχήσομαι γὰρ αὐτῷ, καὶ διδάξω φέρειν εὐτάκτως. Τέως δὲ ε Παρασιωπήσφμαι "Ἱ Ἰούδαν. » ᾿Ασσυρίοις γὰρ αὐτὸν οὐ προήσομαι, ἀλλὰ τοῦ Σενναχηρεὶμ δαπανήσω τὴν δύναμιν, ἐπειδὴ ἐνισχύει αὐτῷ Ἰαχώδ (τοῦ γὰρ Ἰαχὼδ τέως Ἰούδας "5 τὴν ἀρετὴν ἐπιδείκνυται). διὸ καὶ τῆς ἐμῆς ἀπολαύει πρυνοίας. Αἰνίττεται δὲ διὰ τούτων τοῦ ἘΚζεκχίου τὴν ἀρετὴν, δι᾽ ἣν ἅπας ὁ λαὸς τῆς θείας ἐπικουρίας ἀπήλαυσεν. Ἐντεῦθεν πάλιν εἰς παρα!γεσιν τρέπει τὸν λόγον. Ἐπειδὴ γὰρ, φησὶ, τὴν πατρῴαν ἐπιδεικνύμενος ὁ Ἰούδας ἀρετὴν, περιγίνεται τῶν πολεμίων, ι΄. ε Σπείρατε καὶ ὑμεῖς ἑαυτοῖς εἰς δικαιοσύνην, καὶ θερίσατε καρπὸν ζωῆῇς. ν» Ὑμῖν γὰρ αὐτοῖς, ἀλλ᾽ οὐ τῷ Θεῷ τὰ σπειρόμενα σπείρεται, καὶ τὰ θεριζόμενα γίνεται. ε« Φωτίσατε ἑαυτοῖς "5 φῶς γνώσεως. » Προσήκει γὰρ πρότερον τῆς ἄλλης ἀρετῆς ἐπιμεληθῆναι, εἶθ᾽ οὕτως τῆς τῶν θείων κατατολμῆσαι γνώσεως. ε Ὡς ἔτι καιρὸς 3, ἐκζητήσατε τὸν Κύριον, ἕως τοῦ ἐλθεῖν ὑμῖν γεννήματα δικαιοσύνης. » Τοιοῦτόν ἔστι τὸ παρὰ τῷ Δαδὶδ εἰρημέγον « Προφθάσωμεν τὸ πρόσωπον αὐτοῦ ἐν ἐξομολογήσει. » Ἐν τῷ τῆς μακροθυμίας αὐτοῦ χαιρῷ τὴν ἐπὶ τὸ χρεῖττον ἐπιδειξώμεθα μεταδολὴν, ἵνα τῆς δικαιοσύνης δρεψώμεθα καρπούς.

ia΄, « Ephraim damalis dedidagmenē agapąn neichoos.» Damalei eoike dexasthai zygon ouk anechomenę̄, alla pros touton zygomachousę̄. e Egō de epeleu.somai epi to kallos tou trachēlou autēs. n ᾿All᾽ homōs ton gauron autēs trachēlon chatadamasō. «e Kai epididō tǭ Ephraïm. n» Hepochēsomai gar autǭ, kai didaxō pherein eutaktōs. Teōs de e Parasiōpēsphmai "Hi Ioudan. » ᾿Assyriois gar auton ou proēsomai, alla tou Sennachēreim dapanēsō tēn dynamin, epeidē enischyei autǭ Iachōd (tou gar Iachōd teōs Ioudas "5 tēn aretēn epideiknytai). dio kai tēs emēs apolauei prynoias. Ainittetai de dia toutōn tou EKzekchiou tēn aretēn, di᾽ hēn hapas ho laos tēs theias epikourias apēlausen. Enteuthen palin eis para!gesin trepei ton logon. Epeidē gar, phēsi, tēn patrǭan epideiknymenos ho Ioudas aretēn, periginetai tōn polemiōn, i΄. e Speirate kai hymeis heautois eis dikaiosynēn, kai therisate karpon zōēę̄s. n» Hymin gar autois, all᾽ ou tǭ Theǭ ta speiromena speiretai, kai ta therizomena ginetai. e« Phōtisate heautois "5 phōs gnōseōs. » Prosēkei gar proteron tēs allēs aretēs epimelēthēnai, eith᾽ houtōs tēs tōn theiōn katatolmēsai gnōseōs. e Hōs eti kairos 3, ekzētēsate ton Kyrion, heōs tou elthein hymin gennēmata dikaiosynēs. » Toiouton esti to para tǭ Dadid eirēmegon « Prophthasōmen to prosōpon autou en exomologēsei. » En tǭ tēs makrothymias autou chairǭ tēn epi to chreitton epideixōmetha metadolēn, hina tēs dikaiosynēs drepsōmetha karpous.

11. "Ephraim is a heifer taught to love strife." He resembles a heifer that will not bear to take the yoke but fights against it. "But I will come upon the beauty of her neck." Yet I will subdue her proud neck. "And I will mount Ephraim." For I will ride upon him and teach him to carry his load in good order. Meanwhile, "I will pass over Judah in silence." For I will not give him up to the Assyrians, but will consume the power of Sennacherib, "since Jacob strengthens him" (for Judah for the time being displays the virtue of Jacob); therefore he also enjoys my providence. By this he hints at the virtue of Hezekiah, because of which the whole people enjoyed divine help. From here he again turns his discourse to exhortation. For since, he says, Judah, displaying his ancestral virtue, prevails over his enemies, "12. sow for yourselves too unto righteousness, and reap the fruit of life." For it is for yourselves, not for God, that what is sown is sown and what is reaped grows. "Light for yourselves the light of knowledge." For one must first take care of the rest of virtue, and only then venture on the knowledge of divine things. "While there is still time, seek the Lord, until the fruits of righteousness come to you." Such is what David said: "Let us come before his face with thanksgiving." In the time of his long-suffering let us show a change for the better, so that we may reap the fruits of righteousness.

Hos 10:11 (quotation, high confidence) · Hos 10:12 (quotation, high confidence) · 2 Kgs 19:35 (allusion, medium confidence) · Ps 95:2 (94:2 LXX) (quotation, high confidence)

Notes and citation

Summary: Ephraim, an unruly heifer, will be broken to the yoke, while Judah is spared from Sennacherib for Hezekiah's virtue and is urged to sow righteousness while there is time.

Lemmas: Hos 10:11–12 (Theodoret's LXX text). Ps 95:2 (LXX 94:2).

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; OCR dropped a syllable (δικαιοσύνης, as in the LXX)): γεννήματα σύνης → γεννήματα δικαιοσύνης; "πέσ. --- καλ. ἡμ. Ππἃ ΑἸοχ. οἱ μας. κκαι, 20, 53 φησίν. Π68. ἴῃ 6. ᾿ν. 1. ρεοράυηι Τέως δέ. 48 Ἰούδ, (Οὐ ρυίοηι. ὁ. Χι. → ; Α οἱ πιροιὸ Γναοίαμι 1300 νἱια. » Νὰ υοδἱβ, οι ἀλλ᾽ → ἀλλ᾽.

Cite (SBL): Theodoret, Comm. Proph. min. 1.10.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-11). (abbreviation not yet checked)

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.10.13PG 81

ιγ΄. « Ἱνατί παρεσιωπήσατε ἀσέδειαν, καὶ τὸν καρπὸν "' αὐτῆς ἐτρυγήσατε; » Ἔδει, φησὶν, ὑμᾶς ἡσεδηχότας τοῖς τῆς μετανοίας φαρμάκοις θεραπεῦ σαι τὰ τραύματα, καὶ μὴ παρασιωπῆσαι, ἀλλ᾽ ἐξομολογήσασθαι τὰ εἰργασμένα κακά. ε« καρπὸν ψευδῆ, ὅτι ἤλπισας ἐν τοῖς ἅἁρμασί δ" σου, ἐν πλήθει δυνάμεώς σου. » Βρῶσιγν ψευδῆ τὴν ματαίαν ἐλπίδα προσαγορεύει. Τῷ γὰρ πλήθει καὶ τοῖς ἅρμασι θαῤῥήσας, οὐδεμίαν ἐκ τούτων ὠφέλειαν ἐδέξω.

ig΄. « Hinati paresiōpēsate asedeian, kai ton karpon "' autēs etrygēsate? » Edei, phēsin, hymas hēsedēchotas tois tēs metanoias pharmakois therapeu sai ta traumata, kai mē parasiōpēsai, all᾽ exomologēsasthai ta eirgasmena kaka. e« karpon pseudē, hoti ēlpisas en tois haarmasi d" sou, en plēthei dynameōs sou. » Brōsign pseudē tēn mataian elpida prosagoreuei. Tǭ gar plēthei kai tois harmasi tharrhēsas, oudemian ek toutōn ōpheleian edexō.

13. "Why have you passed over impiety in silence and gathered its fruit?" You ought, he says, having acted impiously, to have healed your wounds with the medicines of repentance, and not to have passed them over in silence, but to have confessed the evils you had done. "… false fruit, because you hoped in your chariots, in the multitude of your power." He calls the vain hope false food. For trusting in multitude and chariots, you received no benefit from them.

Textual problem in this passage: see the notes.

Hos 10:13 (quotation, high confidence)

Notes and citation

Summary: Israel should have confessed its impiety instead of hiding it; its trust in chariots and numbers was false food.

Lemma: Hos 10:13. The verb of the second lemma (LXX "you ate") is lost in the scan.

Cite (SBL): Theodoret, Comm. Proph. min. 1.10.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-13

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.10.14PG 81

ιδ΄, « Ἐξαναστήσεται γὰρ ἀπώλεια ἐν τῷ λαῷ σου, καὶ πάντα τὰ τετειχισμένα σον ἀφανισθήσεται δ5" » οὔτε τοῦ πλήθους ὄνησίν σοί τινα φέροντος, οὔτε τῶν τειχῶν παρεχόντων τὴν ἀσφάλειαν. « Καθὼς ἠφανίσθη ὁ ἄρχων Σαλμανὰ ἐν "" τῷ οἴκῳ ᾿Αρδεὴλ, ἐν ἡμέραις πολέμου μητέρα ἐπὶ τέκνοις ἠδάφισαν. (ιε΄.) Οὕτω ποιήσω ὑμῖν, οἶκος τοῦ Ἰσραὴλ "5, ἀπὸ προσώπου τῆς κακίας ὑμῶν. » Τινές φασι περί τινος ἄρχοντος κατ᾽ ἐκεῖνον τὸν καιρὸν καῦτα καὶ δεδραχότος καὶ πεπονθότος εἰρῆσθαι τὰ εἰρημένα " ἐγὼ δὲ ἡγοῦμαι περὶ τοῦ Μαδιὰμ ἄρχονπος ταῦτα λελέχθαι, ὅν χειρωσάμενος ἀνεῖλεν ὁ Γεδεών καὶ γὰρ ἐχείνου ὠμότητα ἡ θεία κατηγορεῖ Γραφή. Μέμνηται δὲ αὐτοῦ καὶ ὁ μακάριος Δαδὶδ, λέγων" ε θοῦ τοὺς ἄρχοντας αὑτῶν, ὡς τὸν Ὠρὴδ, καὶ Ζὴδ, καὶ Ζεδεὲ ὅδ, καὶ Σαλμανά. » Λέγει τοίνυν, ὅτι Καθάπερ ὁ Σαλμανὰ παντελῆ ὑπέμεινεν ὄλεθρον, ἐπειδὴ ἐν ἡμέραις πολέμου μητέρα ἐπὶ τέκνοις ἠδάφισεν " οὕτω καὶ ποιήσω ὑμῖν, οἶκος Ἰσραὴλ, ἀπὸ προσώπου τῆς κακίας ὑμῶν.

id΄, « Exanastēsetai gar apōleia en tǭ laǭ sou, kai panta ta teteichismena son aphanisthēsetai d5" » oute tou plēthous onēsin soi tina pherontos, oute tōn teichōn parechontōn tēn asphaleian. « Kathōs ēphanisthē ho archōn Salmana en "" tǭ oikǭ ᾿Ardeēl, en hēmerais polemou mētera epi teknois ēdaphisan. (ie΄.) Houtō poiēsō hymin, oikos tou Israēl "5, apo prosōpou tēs kakias hymōn. » Tines phasi peri tinos archontos kat᾽ ekeinon ton kairon kauta kai dedrachotos kai peponthotos eirēsthai ta eirēmena " egō de hēgoumai peri tou Madiam archonpos tauta lelechthai, hon cheirōsamenos aneilen ho Gedeōn kai gar echeinou ōmotēta hē theia katēgorei Graphē. Memnētai de autou kai ho makarios Dadid, legōn" e thou tous archontas hautōn, hōs ton Ōrēd, kai Zēd, kai Zedee hod, kai Salmana. » Legei toinyn, hoti Kathaper ho Salmana pantelē hypemeinen olethron, epeidē en hēmerais polemou mētera epi teknois ēdaphisen " houtō kai poiēsō hymin, oikos Israēl, apo prosōpou tēs kakias hymōn.

14. "For destruction will rise among your people, and all your walled places will be destroyed," since neither your multitude brings you any benefit nor do the walls provide safety. "As the ruler Salmana was destroyed in the house of Arbeel; in days of war they dashed the mother on her children. 15. So will I do to you, house of Israel, because of your wickedness." Some say that these words were spoken of some ruler of that time who both did and suffered such things. But I think they were said of the ruler of Midian whom Gideon overcame and killed; for the divine Scripture also accuses his cruelty. Blessed David too mentions him, saying: "Make their rulers like Oreb and Zeeb and Zebah and Salmana." He says, then: As Salmana suffered utter destruction because in days of war he dashed the mother on her children, so I will do to you, house of Israel, because of your wickedness.

Hos 10:14 (quotation, high confidence) · Hos 10:15 (quotation, high confidence) · Judg 8:21 (allusion, high confidence) · Ps 83:11 (82:12 LXX) (quotation, high confidence)

Notes and citation

Summary: Israel's walls will not save it; Theodoret identifies Salmana with the Midianite ruler killed by Gideon, whose fate Israel will share.

Lemmas: Hos 10:14–15. "Some say": unnamed interpreters. Judg 8:21; Ps 83:11 (LXX 82:12).

Cite (SBL): Theodoret, Comm. Proph. min. 1.10.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-10-14

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Preface 1, chapter 11

1.11.1PG 81

α΄. « [θὌρθρου ἀπεῤῥίφησαν 57.» Ὅτε προσεδόκησαν τὴν τῶν Αἰγυπτίων βοήθειαν ὡς ὄρθρον αὐτοῖς ἐν σκότει διάγουσι φανησομένην, τηνικαῦτα ἀπήχθησαν δορυάλωτοι. « Ὡς ὄρθρος "δ ἀπεῤῥίφη βασιλεὺς Ἰσραήλ. » Τὸ σύντομον τῆς πανωλεθρίας διὰ τούτων ἡνίξατο " βραχὺν γὰρ καὶ ὁ ὄρθρος κατέχει καιρὸν, εἶτα ἀνίσχων ὁ ἥλιος τὴν ἡμέραν ποιεῖ. « Διότι νῆπιὸς Ἰσραήλ. » Ἐξ ἀνοίας, φησὶ, καὶ παιδικῆς διανοίας ταύτην ὑπομένουσι τὴν τιμωρίαν. Ἐγὼ γὰρ αὐτοὺς ἐξ Αἰγύπτου μετεχάλεσα, καὶ τῆς πικρᾶς ἐκείνης ἡλευθέρωπα δουλείας " αὐτοὶ δὲ ἀγνώμονες περὶ ἐμὲ γενόμενοι, τὴν τῶν εἰδώλων λατρείαν προεἴλοντο " ταῦτα γὰρ καλεῖ Βααλείμ' ἐμὲ δὲ τὸν συμποδίσαντα, καὶ τῆς ἀτάκτου φορᾶς ἀπαλλάξαντα, καὶ πατρικὴν περὶ αὐτὸν φιλοστοργίαν ἐπιδειξάμενον, καὶ ἴασιν αὐτῷ παντοδαπῇ ἐπιτεθειχότα, ἐπιγνῶναι οὗχ ἠῤουλήθη " καὶ μὴν ἀπὸ παντοδαπῇ; ἀὐτοὺς διαφθορᾶς τῶν ἐπιόντων ἀνθρώπων πολλάκις λαξα, οἷόν τινι δεσμῷ τῇ περὶ αὐτοὺς κατεχόμενος ἀγάπῃ. δι’ ἣν καὶ ἔτι αὐτῶν χήδομαι, καὶ ταύταις περιθάλλω ταῖς πα!δείαις, ὅμοιον ποιῶν, ὡς εἴ τις ἡμαρτηκότα παῖδα κατὰ τῆς σιαγόνος παίσειεν. ᾿Αρκεῖ δέ μοι, καὶ δριμὺ πρὸς αὑτὸν βλέψαι, καὶ Β παντοδαπῶς αὐτὸν ἀναλῶσαι. Τοῦτο γὰρ ἐσήμανεν εἰρηκώς" « Ἐπιθλέψομαι πρὸς αὐτὸν, καὶ δυνήσομαι αὐτῷ. (ε΄.) Κατῴκησεν Ἐφραῖμ, Αἴγυπτον δ᾽, καὶ ᾿Ασσοὺρ αὐτὸς ὁ" βασιλεὺς αὐτοῦ. » Οὐ διαφεύξεται γὰρ τὴν τούτου δεσποτείαν, κἂν μυριάκις εἰς Αἴγυπτον δραπετεύσῃ. αἴτιον δὲ αὑτῷ τῶν κακῶν, ε ὅτι οὐκ ἠθέλησεν ἐπιστρέψαι. » Τούτον γὰρ 5' χάριν, καὶ πλήθει χρώμενος καὶ πανοπλίαις, οὐδὲν ἀνδρεῖον ἐπιδείξετα! " ἀλλὰ τῶν κακῶν βουλευμάτων δρέψεται τοὺς καρποὺς, καὶ πόῤῥω τῆς οἰκείας γενήσετα: γῆς" ἐπειδὴ ἐγὼ πάντα τὰ “" τίμια παραδῴσω τοῖς ἐναντίοις, 'ξας, πάλιν τοῖς τῆς φιλανθρωπίας κέχρηται λόγοις, τῇ. ποικιλίᾳ τῆς διαλέξεως ὠφέλειαν αὐτοῖς μηχανώμενος.

a΄. « [thOrthrou aperrhiphēsan 57.» Hote prosedokēsan tēn tōn Aigyptiōn boētheian hōs orthron autois en skotei diagousi phanēsomenēn, tēnikauta apēchthēsan doryalōtoi. « Hōs orthros "d aperrhiphē basileus Israēl. » To syntomon tēs panōlethrias dia toutōn hēnixato " brachyn gar kai ho orthros katechei kairon, eita anischōn ho hēlios tēn hēmeran poiei. « Dioti nēpios Israēl. » Ex anoias, phēsi, kai paidikēs dianoias tautēn hypomenousi tēn timōrian. Egō gar autous ex Aigyptou metechalesa, kai tēs pikras ekeinēs hēleutherōpa douleias " autoi de agnōmones peri eme genomenoi, tēn tōn eidōlōn latreian proeilonto " tauta gar kalei Baaleim' eme de ton sympodisanta, kai tēs ataktou phoras apallaxanta, kai patrikēn peri auton philostorgian epideixamenon, kai iasin autǭ pantodapę̄ epitetheichota, epignōnai houch ēroulēthē " kai mēn apo pantodapę̄? autous diaphthoras tōn epiontōn anthrōpōn pollakis laxa, hoion tini desmǭ tę̄ peri autous katechomenos agapę̄. di’ hēn kai eti autōn chēdomai, kai tautais perithallō tais pa!deiais, homoion poiōn, hōs ei tis hēmartēkota paida kata tēs siagonos paiseien. ᾿Arkei de moi, kai drimy pros hauton blepsai, kai B pantodapōs auton analōsai. Touto gar esēmanen eirēkōs" « Epithlepsomai pros auton, kai dynēsomai autǭ. (e΄.) Katǭkēsen Ephraim, Aigypton d᾽, kai ᾿Assour autos ho" basileus autou. » Ou diapheuxetai gar tēn toutou despoteian, kan myriakis eis Aigypton drapeteusę̄. aition de hautǭ tōn kakōn, e hoti ouk ēthelēsen epistrepsai. » Touton gar 5' charin, kai plēthei chrōmenos kai panopliais, ouden andreion epideixeta! " alla tōn kakōn bouleumatōn drepsetai tous karpous, kai porrhō tēs oikeias genēseta: gēs" epeidē egō panta ta “" timia paradǭsō tois enantiois, 'xas, palin tois tēs philanthrōpias kechrētai logois, tę̄. poikilią tēs dialexeōs ōpheleian autois mēchanōmenos.

1. "At dawn they were cast away." When they expected the help of the Egyptians to appear to them like dawn as they lived in darkness, then they were carried off as captives. "Like the dawn the king of Israel was cast away." By this he hinted at the swiftness of the utter destruction; for the dawn too lasts a short time, then the sun rises and makes the day. "For Israel is a child." From folly, he says, and childish thinking, they undergo this punishment. For I called them out of Egypt and freed them from that bitter slavery; but they, becoming ungrateful toward me, preferred the worship of idols (these he calls Baalim). And me, who hobbled him and freed him from his disorderly rushing, who showed fatherly affection toward him and applied every kind of healing to him, he did not wish to know. And indeed I often freed them from every kind of ruin at the hands of those who attacked them, held as by a bond by my love for them; and because of it I still care for them and surround them with these disciplines, doing as one who strikes on the cheek a son who has sinned. It is enough for me both to look sharply at him and to consume him in every way. For he indicated this when he said: "I will look upon him, and I will prevail over him. 5. Ephraim dwelt in Egypt, and Assur himself is his king." For he will not escape his dominion, even if he runs away to Egypt ten thousand times. The cause of his evils is "that he would not return." For this reason, though he has numbers and full armor, he will show nothing brave, but will reap the fruits of his evil counsels and be far from his own land; since I will hand over all his precious things to the enemies. Having said this, he again uses words of loving-kindness, devising benefit for them by the variety of his discourse.

Textual problem in this passage: see the notes.

Hos 10:15 (quotation, high confidence) · Hos 11:1 (allusion, high confidence) · Hos 11:2 (allusion, high confidence) · Hos 11:3 (allusion, high confidence) · Hos 11:4 (quotation, high confidence) · Hos 11:5 (quotation, high confidence) · Hos 11:6 (allusion, high confidence)

Notes and citation

Summary: Israel, cast off at dawn like a foolish child, forgot the God who called it out of Egypt and cared for it like a father; it will fall under Assyria however often it flees to Egypt.

Lemmas: Hos 10:15b (the end of the comment on 10:15); 11:1–6 (largely paraphrased; Theodoret's LXX text of 11:4 has "I will look upon him, and I will prevail over him"). Migne's Latin column breaks into the section and is removed by logged corrections. "Freed": the verb is partly lost in the scan (…λαξα). "Having said this": partly lost (…ξας).

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; Migne's Latin column, marginal references and apparatus read as Greek letters; διανοίας was split by it): πὶ Τὰ 8 ἰῃ δὲ Οιιΐ αἰεί 6556, αἱ 60 αυὸδυο Γ ΠΙΠΪο5. Αἱ δ βϑοὶ : ἰς ἰπ τόμ Δ νοίας → νοίας; αυὶ οἶδ᾽ δὺ οἱ ομΐπι, οἰδὶ πα] υ ἀπο οἱ δ᾽ (γϑ δην, εἰ Δ ΓΓΟΓΟΒ ἰη͵ οἰ, τοοῦύο, ἱμαυϊῖ, ο Ερ Γϑίι, ρκἃ Ια γα οἱ “ποῦ πῆς γος, εἰ οδὶ → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.11.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-11-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-11-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.11.8PG 81

η΄. ε Τί σε διαθῶ, Ἐφραΐμ; » Πῶς σοι, φησὶν, ὦ Ἐφραῖμ, χρήσομαι; ε« Ὑπερασπιῶ σου, Ἰσραήλ" κί σε διαθῶ δ᾽;, Ἐγὼ γὰρ “ ὑπερμαχῆσαί σου βούλομαι " οὐκ ἐξ δέ με τὰ ὑπὸ σοῦ τολμώμενα δυσσεθήματα" διὸ ε« ὡς ᾿Αδάμα θήσομα! σε, καὶ ὡς Σεδωῖμ “5. ν ΑἹ μετὰ Σοδόμων καὶ Γομόῤῥων ἐνεπρήσθησαν. ᾿Αλλ' οὕπω τὴν κατ᾽ αὐτῶν ψῆφον ἑξενεγχὼν, τῇ φιλανθρωπίᾳ τὴν ἀπόφασιν λύει. « Ψιετεστράφη ἣ καρδία μου ἐν τούτῳ 57 συνἐταράχθη ἡ μεταμέλειά μου. (θ΄.) Οὐ μὴ ποιέσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου" οὐ μὴ ἐγχαταλίπω τοῦ ἐξαλειφθῆναι τὸν Ἐφραῖμ. » Πατέρα μιμεῖται καὶ μητέρα ὑπὸ ἑῆς φύσεως διαταραττομένους, καὶ ἐπὶ πλεῖστον ἀποστρέφεσθαι τὰ τέχνα μὴ δυναμένους. Ταῦτα δὲ λέγει, οὐκ ὡς νῦν μὲν τοῦτο βουλόμενος, νῦν δὲ τοῦτο μεταδουλευόμενος " ἀλλὰ σχηματίζει τὸν λόγον εἰς ὀργὴν καὶ φιλανθρωπίαν, εἰς τιμωρίαν καὶ ἔλεον, κἀὶ δι᾽ ἐχείνων καταπλήττων, καὶ διὰ τούτων προτρέπων. Ταύτην αὐτοῦ τὴν φιλανθρωπίαν καὶ ὁ μακάριος ἄδει Δαδίδ - ε Καθὼς μένους αὑτόν. » Καὶ διὰ Ἡσαΐου αὐτός φησιν ὁ Θεός " « Μὴ ἐπιλήσεται γυνὴ τοῦ παιδίου αὑτῆς, ἢ τοῦ μὴ ἐλεῆσαι τὰ ἔκγονα τῆς κοιλίας αὑτῆς; Εἰ δὲ καὶ γυνὴ ἐπιλάθοιτο ταῦτα ποιῆσαι, ἀλλ᾽ ἐγὼ οὐκ ἐπιλήσομαι, εἶπεν ὁ Ἅγιος. » Καὶ ἐνταῦθα τοίνυν λέγει" « Μετεστράφη ἡἣ καρδία μου ἐν τούτῳ, συνἐταράχθη ἡ μεταμέλειά μου. Οὐ μὴ ποιήσω κατὰ τὴν ὀργὴν τοῦ θυμοῦ μου, οὐ μὴ ἐγχαταλίπω τοῦ ἐξαλειφθῆναι τὸν Ἑφραῖμ. Διότι Θεός εἰμ! ἐγὼ, καὶ οὖκ ἄνθρωπος, ἐν σοὶ ἅγιος, καὶ οὐκ εἰσελεύσομαι εἰς πόλιν. ν Οὐ γὰρ ἀνθρώπῳ, φησὶ, παραπλησίως ὀργίζομαι, οὐδὲ ἐπὶ πλεῖστον μνησικακεῖν ἀνέχομαι " Θεὺς γάρ 5 εἰμι ἅγιος, καὶ ἐν τοῖς περὶ σὲ φαινόμενος, καὶ τῶν γηΐνων ἁπάντων ὑπέρτερος, καὶ οὐκ ὁμοίως τοῖς ἀνθρώποις οἰκεῖν ἠναγχασμένος " πανταχοῦ δὲ παρὼν, καὶ τοῖς πᾶσι παριστάμενος. Τοσαύτῆς τοίνυν φιλανθρωπίας ἀπολαύοντες, τ. ε Ὀπίσω, φησὶ, Κυρίου πορεύεσθε 5" ν ἐπόμενοι διηνεκῶς, καὶ πᾶν τὸ κελευόμενον δρῶντες. « Ὡς λέων γὰρ ἐρεύξεται, καὶ ἐκστήσονται τέχνα ὑδάτων. ν Καθάπερ γὰρ ὁ 5 λέων βρυχώμενος, τὰ ζῶα οὕτω τοῦ Θεοῦ τῶν ὅλων ἐπαμῦναι ὑμῖν ἐθελήσαντος, δειλία καθέξει τοὺς ἐναντίους, δέχην ἰχθύων ᾿οὐδὲ τὸν τυχόντα κτύπον φέρειν ἀνεχομένων, ἀλλ᾽ ἂν τοῖς ὕδασι κρυπτομένων. Τόχγα γὰρ ὑδάτων «τοὺς ἰχθύας προτηγόρευσεν, ὡς ἐν τοῖς ὕδασι τὰς τῆς ζωῆς ἔχοντας ἀφορμάς. Οὕτω δὲ τῇ θείᾳ βουλῇ

ē΄. e Ti se diathō, Ephraïm? » Pōs soi, phēsin, ō Ephraim, chrēsomai? e« Hyperaspiō sou, Israēl" ki se diathō d᾽?, Egō gar “ hypermachēsai sou boulomai " ouk ex de me ta hypo sou tolmōmena dyssethēmata" dio e« hōs ᾿Adama thēsoma! se, kai hōs Sedōim “5. n HaI meta Sodomōn kai Gomorrhōn eneprēsthēsan. ᾿All' houpō tēn kat᾽ autōn psēphon hexenenchōn, tę̄ philanthrōpią tēn apophasin lyei. « Psietestraphē hē kardia mou en toutǭ 57 synetarachthē hē metameleia mou. (th΄.) Ou mē poiesō kata tēn orgēn tou thymou mou" ou mē enchatalipō tou exaleiphthēnai ton Ephraim. » Patera mimeitai kai mētera hypo heēs physeōs diatarattomenous, kai epi pleiston apostrephesthai ta techna mē dynamenous. Tauta de legei, ouk hōs nyn men touto boulomenos, nyn de touto metadouleuomenos " alla schēmatizei ton logon eis orgēn kai philanthrōpian, eis timōrian kai eleon, kai di᾽ echeinōn kataplēttōn, kai dia toutōn protrepōn. Tautēn autou tēn philanthrōpian kai ho makarios adei Dadid - e Kathōs menous hauton. » Kai dia Hēsaïou autos phēsin ho Theos " « Mē epilēsetai gynē tou paidiou hautēs, ē tou mē eleēsai ta ekgona tēs koilias hautēs? Ei de kai gynē epilathoito tauta poiēsai, all᾽ egō ouk epilēsomai, eipen ho Hagios. » Kai entautha toinyn legei" « Metestraphē hēē kardia mou en toutǭ, synetarachthē hē metameleia mou. Ou mē poiēsō kata tēn orgēn tou thymou mou, ou mē enchatalipō tou exaleiphthēnai ton Hephraim. Dioti Theos eim! egō, kai ouk anthrōpos, en soi hagios, kai ouk eiseleusomai eis polin. n Ou gar anthrōpǭ, phēsi, paraplēsiōs orgizomai, oude epi pleiston mnēsikakein anechomai " Theus gar 5 eimi hagios, kai en tois peri se phainomenos, kai tōn gēïnōn hapantōn hyperteros, kai ouk homoiōs tois anthrōpois oikein ēnanchasmenos " pantachou de parōn, kai tois pasi paristamenos. Tosautēs toinyn philanthrōpias apolauontes, t. e Opisō, phēsi, Kyriou poreuesthe 5" n epomenoi diēnekōs, kai pan to keleuomenon drōntes. « Hōs leōn gar ereuxetai, kai ekstēsontai techna hydatōn. n Kathaper gar ho 5 leōn brychōmenos, ta zōa houtō tou Theou tōn holōn epamynai hymin ethelēsantos, deilia kathexei tous enantious, dechēn ichthyōn ᾿oude ton tychonta ktypon pherein anechomenōn, all᾽ an tois hydasi kryptomenōn. Tochga gar hydatōn «tous ichthyas protēgoreusen, hōs en tois hydasi tas tēs zōēs echontas aphormas. Houtō de tę̄ theią boulę̄

8. "What shall I do with you, Ephraim?" How shall I deal with you, O Ephraim? he says. "Shall I shield you, Israel? What shall I do with you?" For I wish to fight for you; but the impieties you dare do not allow me. Therefore "I will make you like Admah and like Zeboiim," which were burned with Sodom and Gomorrah. But before pronouncing the sentence against them, he dissolves the verdict by his loving-kindness: "My heart has been turned in this; my repentance has been stirred together. 9. I will not act according to the anger of my wrath; I will not abandon Ephraim to be blotted out." He imitates a father and mother who are troubled by their very nature and cannot turn away from their children for long. He says this not as willing this at one moment and changing his mind at another, but he shapes his discourse to anger and loving-kindness, to punishment and mercy, frightening them by the one and exhorting them by the other. Blessed David too sings this loving-kindness of his: "As … him." And through Isaiah God himself says: "Will a woman forget her child, so as not to have mercy on the offspring of her womb? But even if a woman should forget these things, yet I will not forget, said the Holy One." Here too, then, he says: "My heart has been turned in this; my repentance has been stirred together. I will not act according to the anger of my wrath; I will not abandon Ephraim to be blotted out. For I am God and not man, holy in you, and I will not enter into a city." For I do not grow angry as a man does, he says, nor do I bear to hold a grudge for long. For I am the holy God, appearing in what concerns you, higher than all earthly things, and not compelled, like men, to dwell somewhere, but present everywhere and standing by all. Enjoying such loving-kindness, then, "10. walk after the Lord," he says, following him continually and doing all that is commanded. "For he will roar like a lion, and the children of the waters will be amazed." For as when a lion roars the animals …, so when the God of all wishes to defend you, fear will seize your adversaries, like fish, which cannot bear even an ordinary noise but hide in the waters. He called the fish children of the waters, since they have in the waters the means of their life. So by the divine will

Textual problem in this passage: see the notes.

Hos 11:8 (quotation, high confidence) · Hos 11:9 (quotation, high confidence) · Hos 11:10 (quotation, high confidence) · Deut 29:23 (allusion, high confidence) · Ps 103:13 (102:13 LXX) (quotation, medium confidence) · Isa 49:15 (quotation, high confidence)

Notes and citation

Summary: God, though Israel deserves the fate of Admah and Zeboiim, will not destroy Ephraim, because he is God and not man; he speaks in anger and mercy as a parent, and will roar like a lion to defend his people.

Lemmas: Hos 11:8–10. Admah and Zeboiim: Deut 29:23. David: Ps 103:13 (LXX 102:13), mostly lost in the scan ("As … him"). Isa 49:15. Words are lost after "the animals". "Repentance" (μεταμέλεια) of God: Theodoret explains it as a figure of speech; translated as written. The section breaks off.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): Α 5υἱ, αἱ → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.11.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-11-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-11-8

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

1.11.11PG 81

ια΄. « Ἤξουσιν 1' ὡς ὄρνεον ἐξ Αἰγύπτου, καὶ ὡς περιστερὰ ἐκ γῆς ᾿Ασσυρίων, καὶ ἀποκαταστήσω. αὐτοὺς εἰς τοὺς οἴκους αὐτῶν, λέγει Κύριος. » Ὅν“ πρόπον γὰρ τά τε ἄλλα ὄρνεα, καὶ διαφερόντως αἱ περιστεραὶ, τῇ πτήσει χρώμεναι καὶ περιπετόμεναι, ῥᾳδίως ἐπανίασιν εἰς τὰς οἰκείας καλιάς " οὕτω καὶ ὑμᾶς τοὺς μὲν ἔνθεν, τοὺς δὲ ἐκεῖθεν, εὐπετις ἐπανἀξει, καὶ τὴν Δηλοῖ δὲ διὰ τούτων τὴν ἐπὶ τοῦ Ζοροθάδελ γενομένην ἐπάνοδον" τῶν γὰρ ἀπὸ Βαδυλῶνος τῶν 13, καὶ τὴν Ἱερουσαλὴμ ἀνοιχοδομούντων κατὰ κὸν Κύρου τοῦ Πέρσου νόμον, καὶ οἱ ἐν Αἰγύπτῳ διάγοντες θαῤῥήσαντες ἐπανῆλθον.

ia΄. « Ēxousin 1' hōs orneon ex Aigyptou, kai hōs peristera ek gēs ᾿Assyriōn, kai apokatastēsō. autous eis tous oikous autōn, legei Kyrios. » Hon“ propon gar ta te alla ornea, kai diapherontōs hai peristerai, tę̄ ptēsei chrōmenai kai peripetomenai, rhądiōs epaniasin eis tas oikeias kalias " houtō kai hymas tous men enthen, tous de ekeithen, eupetis epanaxei, kai tēn Dēloi de dia toutōn tēn epi tou Zorothadel genomenēn epanodon" tōn gar apo Badylōnos tōn 13, kai tēn Hierousalēm anoichodomountōn kata kon Kyrou tou Persou nomon, kai hoi en Aigyptǭ diagontes tharrhēsantes epanēlthon.

11. "They will come like a bird out of Egypt and like a dove out of the land of the Assyrians, and I will restore them to their houses, says the Lord." For as other birds, and especially doves, using their flight and flying about, easily return to their own nests, so he will easily bring you back, some from here and others from there, and the … By this he indicates the return that took place under Zerubbabel: for when those from Babylon … and were rebuilding Jerusalem according to the decree of Cyrus the Persian, those who lived in Egypt also took courage and came back.

Hos 11:11 (quotation, high confidence) · Ezra 1:2 (allusion, medium confidence)

Notes and citation

Summary: Israel will return from Egypt and Assyria like homing doves, as happened in the return under Zerubbabel.

Lemma: Hos 11:11. Words are lost in two places; marked "…". Cyrus's decree: Ezra 1:1–4.

Cite (SBL): Theodoret, Comm. Proph. min. 1.11.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-11-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-11-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-1-11-11) · Report an error

Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.