Commentary on the Twelve Minor Prophets 11.11.1–11.13.8 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 11.11.1–11.13.8

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 22 passages

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

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Preface 11, chapter 11

11.11.1PG 81

α', β΄. ε Διάνοιξον, ὁ Λίθανος, τὰς θύρας σου, καὶ χαταφαγέτω "" πὺρ τὰς κέδρους σου. Ὀλολνξάτω 5 πίτυς, διότι πέπτωκε κέδρος. ν» Πάντες τοίνυν οἱ ἐπὶ δυνάμει μέγα φρονοῦντες, καὶ τοῦ Λιθάνου τὸ ὕψος τῇ τῆς ἀλαζονείας φαντασίᾳ μιμούμενοι, εὑτρεπεῖς ἑαυτοὺς πρὸς τὴν ἐπιφετομένην ὑμῖν χαταστήσατε τιμωρίαν. Οἱ δὲ τούτων ὑποδεέστεροι (τούτοὺς γὰρ πίτυς καλεῖ), τὸν τῶν δυνατωτέρων ὄλεθρον θεωροῦντες, τὰς οἰκείας ὁλοφύρεσθε συμφοράς. « ὉὈλολυξάτω γὰρ, φησὶ, πίτυς, ὅτι πέπτωκε κέδρος. » Καὶ ἑρμηνεύων ἃ τροπικῶς εἴρηκεν» ἐπήγαγεν" Ε « Ὅτι μεγιστᾶνες δ' μεγάλως ἐταλαιπώρησαν ὀλολύξατε, δρύες τῆς Βασανίτιδος, ὅτι χατεσπάσθη ὁ δρυμὸς ὁ σύμφυτος. (γ΄.) Φωνὴ θρηνούντων ποιμένων, ὅτι τεταλαιπώρηκεν ἡ μεγαλωσύνη αὐτῶν" φωνὴ ὠρυομένων λεόντων, ὅτι τεταλαιπώρηχε τὸ φρύαγμα ὅδ" τοῦ Ἰορδάνου. » Τροπικῶς μὲν κατὰ τὸ οἰκεῖον ἰδίωμα εἴρηκεν ἅπαντα. Λέοντας δὲ ὅμως καὶ ποιμένας, τοὺς βασιλέας καὶ τοὺς ἄρχοντας ὀνομάζει" δριμὸν δὲ σύμφυτον, τὴν ἄκαρπον δυναστείαν. Τούτους δὲ ἅπαντας ὀδύρεσθαι καὶ θρηνεῖν ἔφη, μέγα μὲν κατὰ τοῦ ἹἸορδάνονυ φρονήσαντας, ( τῆς δὲ ἐλπίδος ψευσθέντας. Διά τε τοῦ Ἰορδάνου τὴν Ιουδαίων ἡνίξατο γῆν" δι’ αὐτῆς γὰρ οὗτος τὴν πορείαν ποιεῖται " ταῦτα μὲν οὖν περὶ τῆς ἐσομένης Ἰουδαίοις μετὰ τὴν ἐπάνοδον εὐπραξίας ὁ θεῖο; προηγόρευσε Ζαχαρίας. Ἐντεῦθεν δὲ λοιπὸν τὰ χαταληψόμενα αὐτοὺς διὰ τὴν οἰκείαν παρανομίαν προθεσπίζει κακά.

a', b΄. e Dianoixon, ho Lithanos, tas thyras sou, kai chataphagetō "" pyr tas kedrous sou. Ololnxatō 5 pitys, dioti peptōke kedros. n» Pantes toinyn hoi epi dynamei mega phronountes, kai tou Lithanou to hypsos tę̄ tēs alazoneias phantasią mimoumenoi, heutrepeis heautous pros tēn epiphetomenēn hymin chatastēsate timōrian. Hoi de toutōn hypodeesteroi (toutous gar pitys kalei), ton tōn dynatōterōn olethron theōrountes, tas oikeias holophyresthe symphoras. « HoOlolyxatō gar, phēsi, pitys, hoti peptōke kedros. » Kai hermēneuōn ha tropikōs eirēken» epēgagen" E « Hoti megistanes d' megalōs etalaipōrēsan ololyxate, dryes tēs Basanitidos, hoti chatespasthē ho drymos ho symphytos. (g΄.) Phōnē thrēnountōn poimenōn, hoti tetalaipōrēken hē megalōsynē autōn" phōnē ōryomenōn leontōn, hoti tetalaipōrēche to phryagma hod" tou Iordanou. » Tropikōs men kata to oikeion idiōma eirēken hapanta. Leontas de homōs kai poimenas, tous basileas kai tous archontas onomazei" drimon de symphyton, tēn akarpon dynasteian. Toutous de hapantas odyresthai kai thrēnein ephē, mega men kata tou HiIordanony phronēsantas, ( tēs de elpidos pseusthentas. Dia te tou Iordanou tēn Ioudaiōn hēnixato gēn" di’ autēs gar houtos tēn poreian poieitai " tauta men oun peri tēs esomenēs Ioudaiois meta tēn epanodon eupraxias ho theio? proēgoreuse Zacharias. Enteuthen de loipon ta chatalēpsomena autous dia tēn oikeian paranomian prothespizei kaka.

1–2. "Open your doors, O Lebanon, and let fire devour your cedars. Let the pine wail, for the cedar has fallen." All of you, then, who think great things of your power and imitate the height of Lebanon in the fancy of your arrogance, make yourselves ready for the punishment coming upon you. And you who are lesser than these (for he calls these pines), seeing the destruction of the mightier, lament your own calamities: "Let the pine wail," he says, "for the cedar has fallen." And interpreting what he said figuratively, he added: "For the great men have been greatly afflicted; wail, you oaks of Bashan, for the dense forest has been pulled down. (3) A voice of shepherds lamenting, for their greatness has been afflicted; a voice of lions roaring, for the pride of the Jordan has been afflicted." He has said everything figuratively, according to his own idiom; but he names the kings and rulers lions and shepherds, and the fruitless dominion a dense forest. He said that all these lament and wail, having thought great things against the Jordan but been cheated of their hope. By the Jordan he hinted at the land of the Jews, for the river makes its course through it. These things, then, the divine Zechariah foretold about the prosperity that the Jews would enjoy after the return. From here on he foretells the evils that would overtake them because of their own lawlessness.

Zech 11:1 (quotation, high confidence) · Zech 11:2 (quotation, high confidence) · Zech 11:3 (quotation, high confidence)

Notes and citation

Summary: The fall of Lebanon's cedars and the wailing of shepherds and lions describe the humbling of the proud nations that attacked the Jews after the return.

Lemma: Zech 11:1–2; Theodoret goes on to 11:2b–3. He reads these verses as the downfall of Israel's enemies; from 11:4 he turns to the evils that befell the Jews.

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-1). (abbreviation not yet checked)

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

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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.

11.11.4PG 81

δ΄. « Τάδε λέγει Κύριος παντοχράτωρ᾽ Ποίμαινε τὰ πρόθατα τῆς σφαγῆς.» Τίς δὲ ταῦτα ἑἐποίμανεν ἣ ὁ Δεσπότης Χριστὸς, ὁ ἐν τοῖς ἱεροῖς Εὐαγγελίοις βοῶν ᾿ ε« Ἐγώ εἰμι ὁ ποιμὴν ὁ καλός " ὁ ποιμὴν ὁ καλὸς τὴν ψυχὴν αὑτοῦ τίθησιν ὑπὲρ τῶν ᾿Αλλὰ μηδεὶς αὐτὸν, ὡς ποιμένα καλούμενον, σμιχρύνειν τολμάτω᾽ οὗτος γὰρ τῆς ἡμετέρας εἴνεκα σωτηρίας οὐ μόνον ποιμὴν, ἀλλὰ καὶ ἀμγὸς ὡνομά Ὁ σθη. καὶ πρόδατον. Καὶ τί λέγω πρόθατον καὶ ἀμνόν; κατάρα γὰρ καὶ ἁμαρτία προσηγαρεύθη, ἵνα τῶν ἀνθρώπων καὶ τὴν ἁμαρτίαν λύσῃ, καὶ τὴν κατάραν. Τούτῳ τοίνυν ὁ Πατὴρ λέγει " ε Ποίμαινε τὰ πρόθατα τῆς σφαγῆς "» ἑλομένῳ λαθεῖν τὴν τοῦ δούλου μορφὴν, ἵνα τῆς δουλείας ἐλευθερώσῃ τῶν ἀνθρώπων τὴν φύσιν. Ὥς ἄνθρωπος τοίνυν, οὐκ ὡς Θεὸς, ταῖτας λαμθάνει τὰς ἐντολάς " ὡς μὲν γὰρ θεὸς, τοῦ γεγεννηκότος ὁμότιμος " ὡς δὲ ἄνθρωπος, βοΐ" «᾿Ἀπ' ἐμαυτοῦ οὐ λαλῶ" ἐντολὴν ἔλαθον, τί εἴπω, καὶ τί λαλήσω. » Οὕτως αὐτῷ καὶ ἐνταῦθα ἐντέλλεται" « Ποίμαινε τὰ πρόδατα τῆς σφαγῆς. » Καὶ διδάσκων τίνος αὑτὰ χάριν οὕτως προσαγορεύει, ἐπήγαγεν"

d΄. « Tade legei Kyrios pantochratōr᾽ Poimaine ta prothata tēs sphagēs.» Tis de tauta heepoimanen hē ho Despotēs Christos, ho en tois hierois Euangeliois boōn ᾿ e« Egō eimi ho poimēn ho kalos " ho poimēn ho kalos tēn psychēn hautou tithēsin hyper tōn ᾿Alla mēdeis auton, hōs poimena kaloumenon, smichrynein tolmatō᾽ houtos gar tēs hēmeteras eineka sōtērias ou monon poimēn, alla kai amgos hōnoma Ho sthē. kai prodaton. Kai ti legō prothaton kai amnon? katara gar kai hamartia prosēgareuthē, hina tōn anthrōpōn kai tēn hamartian lysę̄, kai tēn kataran. Toutǭ toinyn ho Patēr legei " e Poimaine ta prothata tēs sphagēs "» helomenǭ lathein tēn tou doulou morphēn, hina tēs douleias eleutherōsę̄ tōn anthrōpōn tēn physin. Hōs anthrōpos toinyn, ouk hōs Theos, taitas lamthanei tas entolas " hōs men gar theos, tou gegennēkotos homotimos " hōs de anthrōpos, boï" «᾿Ap' emautou ou lalō" entolēn elathon, ti eipō, kai ti lalēsō. » Houtōs autǭ kai entautha entelletai" « Poimaine ta prodata tēs sphagēs. » Kai didaskōn tinos hauta charin houtōs prosagoreuei, epēgagen"

4. "Thus says the Lord Almighty: Shepherd the sheep of slaughter." Who shepherded these but Christ the Master, who cries in the holy Gospels: "I am the good shepherd; the good shepherd lays down his life for the [sheep]." But let no one dare to belittle him because he is called a shepherd; for, for the sake of our salvation, he was named not only shepherd but also lamb and sheep. And why do I say sheep and lamb? He was called curse and sin, so that he might undo both the sin and the curse of human beings. To him, then, the Father says, "Shepherd the sheep of slaughter," since he chose to take the form of the servant in order to free the nature of human beings from slavery. As man, then, not as God, he receives these commands; for as God he is equal in honor to the one who begot him, but as man he cries: "I do not speak from myself; I received a command, what to say and what to speak." So here too he is commanded: "Shepherd the sheep of slaughter." And teaching why he calls them so, he added:

Zech 11:4 (quotation, high confidence) · John 10:11 (quotation, high confidence) · John 1:29 (allusion, medium confidence) · Gal 3:13 (allusion, high confidence) · 2 Cor 5:21 (allusion, high confidence) · Phil 2:7 (allusion, high confidence) · John 12:49 (quotation, high confidence) · John 14:10 (quotation, medium confidence)

Notes and citation

Summary: The shepherd of the sheep of slaughter is Christ, who receives the Father's command as man, being as God equal in honor to the Father.

Lemma: Zech 11:4. Quotations and allusions: John 10:11; John 1:29; Gal 3:13; 2 Cor 5:21; Phil 2:7; John 12:49 with 14:10. The distinction between what Christ receives as man and his equality with the Father as God is translated exactly. Migne's footnotes and Latin column are removed.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; Migne's footnotes read as Greek letters): Α Ἰοοο οἱ ργβεῖρίιαγ : ε Ῥάβοι οὐο5 164, οὐοἰοίοκαὶ → καὶ; δ᾽ καί, 068. ἰπ. δ. μεγ. [0 Α ροϑῖ μεγάλως → .

Topics: Christology, Trinity

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-4

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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.

11.11.5PG 81

ε΄. « Ἃ οἱ κτησάμενοι χατέσφαζον, καὶ οὐ μετεμέλοντο, καὶ οἱ πωλοῦντες αὐτὰ ἔλεγον " Εὐλογητὸς Κύριος, καὶ πεπλουτήκαμεν᾽ καὶ οἱ ποιμένες αὐτῶν οὐκ ἔπασχον οὐδὲν ἐπ᾽ αὐτοῖς. » Ὑπὸ δυσσεδῶν γὰρ βασιλέων, καὶ παρανόμων ἱερέων ἀγόμενοι, μυρία ὅσα ὑπ᾽ αὐτῶν ἔπασχον δεινά. Πλήρης δὲ τῶνδε τῶν διηγημάτων τῶν τε Μαχχαθαίων ἡ ἱστορία, καὶ τὰ Ἰωσήππου συγγράμματα. Φιλοτιμίας γὰρ καὶ ἱερωσύνας εἰργάσαντο, καὶ τὴν οὐδαμόθεν προσἤκουσαν αὐτοῖς ἀξίαν ἐπρίαντο. 'Εντεῦθεν τὰ μυρία Ἰουδαίοις συνέδη δεινά. Τούτου γε εἴνεκα τοῖς μὲν ποιμέσιν ἀπειλεῖ τιμωρίαν, τῶν δὲ προδάτων πᾶσαν ποιεῖται χιδεμονίαν. Περὶ δὲ τῶν δυσσεθούντων φησί"

e΄. « Ha hoi ktēsamenoi chatesphazon, kai ou metemelonto, kai hoi pōlountes auta elegon " Eulogētos Kyrios, kai peploutēkamen᾽ kai hoi poimenes autōn ouk epaschon ouden ep᾽ autois. » Hypo dyssedōn gar basileōn, kai paranomōn hiereōn agomenoi, myria hosa hyp᾽ autōn epaschon deina. Plērēs de tōnde tōn diēgēmatōn tōn te Machchathaiōn hē historia, kai ta Iōsēppou syngrammata. Philotimias gar kai hierōsynas eirgasanto, kai tēn oudamothen prosēkousan autois axian eprianto. 'Enteuthen ta myria Ioudaiois synedē deina. Toutou ge eineka tois men poimesin apeilei timōrian, tōn de prodatōn pasan poieitai chidemonian. Peri de tōn dyssethountōn phēsi"

5. "Which those who acquired them slaughtered and did not repent, and those who sold them said: Blessed be the Lord, and we have become rich; and their shepherds suffered nothing over them." For, led by impious kings and lawless priests, they suffered countless dreadful things from them. The history of the Maccabees and the writings of Josephus are full of these accounts. For they made the priesthoods objects of rivalry, and bought a dignity that in no way belonged to them. From this countless dreadful things befell the Jews. For this reason he threatens the shepherds with punishment and takes every care for the sheep. And about the impious he says:

Zech 11:5 (quotation, high confidence)

Notes and citation

Summary: The sheep sold and slaughtered are the Jews oppressed by impious kings and by priests who bought the priesthood, as Maccabees and Josephus relate.

Lemma: Zech 11:5. The purchase of the high priesthood: 2 Macc 4:7–10, 23–24; Josephus, Antiquities 12.

Extrabiblical texts: 2 Macc 4:7-10 (2 Maccabees [in RC, EO canons]; allusion); Josephus (Josephus (works); allusion)

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-5

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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.

11.11.6PG 81

ς΄. « Διὰ τοῦτο οὐ φείσομαι οὐκέτι ἐπὶ τοὺς κατοικοῦντας τὴν γῆν, λέγει Κύριος. Καὶ ἰδοὺ ἐγὼ παραδίδωμι τοὺς ἀνθρώπους ἕχαστον εἰς χεῖρας δ τοῦ πλησίον αὑτοῦ "", καὶ χαταχόψουσι τὴν γῆν, καὶ οὐ μὴ ἐξέλωμαι ἐκ τῆς δ᾽ χειρὸς αὐτῶν.» Ἐκείνους δὲ, φησὶ, διὰ τὴν οἰκείαν παρανομίαν ἀτημελήτους καταλιπὼν, τῶν ἐπιειχεστέρων πᾶσαν ποιήσομαι πρόνοιαν. Τοῦτο γὰρ δι᾽ ὧν ἐπήγαγε παρεδήλωσε.

s΄. « Dia touto ou pheisomai ouketi epi tous katoikountas tēn gēn, legei Kyrios. Kai idou egō paradidōmi tous anthrōpous hechaston eis cheiras d tou plēsion hautou "", kai chatachopsousi tēn gēn, kai ou mē exelōmai ek tēs d᾽ cheiros autōn.» Ekeinous de, phēsi, dia tēn oikeian paranomian atēmelētous katalipōn, tōn epieichesterōn pasan poiēsomai pronoian. Touto gar di᾽ hōn epēgage paredēlōse.

6. "Therefore I will no longer spare those who dwell in the land, says the Lord. And behold, I hand over the people, each into the hands of his neighbor, and they will cut the land to pieces, and I will not deliver from their hand." Leaving those uncared for because of their own lawlessness, he says, I will take every forethought for the more reasonable. For he indicated this by what he added.

Zech 11:6 (quotation, high confidence)

Notes and citation

Summary: God abandons the impious to one another's hands but cares for the better sort.

Lemma: Zech 11:6.

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-6

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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.

11.11.7PG 81

ζ'. « Καὶ ποιμανῶ τὰ πρόθατα τῆς σφαγῆς ἐν τῇ γῇ Χαναάν"ϑ, » Τοῦτο τισὶ μὲν ἔδοξε τὴν Παλαιστίνην αἰνίττεσθαι ἐμοὶ δὲ δοκεῖ τὴν ἀλλοτρίαν σημαίνειν " διὰ γὰρ τοῦ Χαναὰν τοὺς ἀλλοτρίους αἷνίττεται. Λέγει τοίνυν’ Τοὺς ὁπουδήποτε πιστεῦσαί μοι προαιρουμένους ὑπὸ τὴν ἐμὴν τάξω κηδεμονίαν. ε Καὶ λήψομαι ἐμαυτῷ δύο ῥάδδους" τὴν μίαν Τὶ ἐκάλεσα Κάλλος, καὶ τὴν ἑτέραν ἐπεχάλεσα σμα " καὶ ποιμανῶ τὰ πρόδατα. » Δύο ῥάδδους καλεῖ τὰ ἔθνη καὶ Ἰουδαίους. Δύο γὰρ "᾽ πάλαι γενιχὰ δόγματα, τὸ μὲν θεοσέδειαν ἔχπα!δεῦον, ὃ παρὰ ᾿Ιουδαίους ἐκράτει" τὸ δὲ πρεσδεῦον τῶν εἰδώλων τὴν πλάνην, ἦ" διαφόρως ἅπαντα πάλαι τὰ ἔθνη κατείχετο. Καὶ ἐκ τούτων τοίνυν, φησὶ, καὶ ἐξ ἐκείνων συναθροίσω πρόδατα, καὶ μίαν ἑκατέρωθεν ἐργάτομαι ποίμνην. Τοῦτο καὶ ἐν τοῖς ἱεροῖς Εὐαγχελίοις ἔφη « Καὶ ἄλλα πρόδατα ἔχω, ἃ οὐκ ἔστιν ἐκ τῆς αὐλῆς ταύτης " κἀκεῖνά με δεῖ ἀγαγεῖν, καὶ «ἧς φωνῆς μου ἀκούσουσι, καὶ γενήσεται μία ποίμνη, καὶ εἷς ποιμήν. Τοὺς γὰρ ἐξ ἐθνῶν πεπιστευκότας ποῖς ἐξ Ἰουδαίων ἀνέμιξε, καὶ αἱαν ποίμνην ἀπ-

z'. « Kai poimanō ta prothata tēs sphagēs en tę̄ gę̄ Chanaan"ϑ, » Touto tisi men edoxe tēn Palaistinēn ainittesthai emoi de dokei tēn allotrian sēmainein " dia gar tou Chanaan tous allotrious hainittetai. Legei toinyn’ Tous hopoudēpote pisteusai moi proairoumenous hypo tēn emēn taxō kēdemonian. e Kai lēpsomai emautǭ dyo rhaddous" tēn mian Ti ekalesa Kallos, kai tēn heteran epechalesa sma " kai poimanō ta prodata. » Dyo rhaddous kalei ta ethnē kai Ioudaious. Dyo gar "᾽ palai genicha dogmata, to men theosedeian echpa!deuon, ho para ᾿Ioudaious ekratei" to de presdeuon tōn eidōlōn tēn planēn, ē" diaphorōs hapanta palai ta ethnē kateicheto. Kai ek toutōn toinyn, phēsi, kai ex ekeinōn synathroisō prodata, kai mian hekaterōthen ergatomai poimnēn. Touto kai en tois hierois Euancheliois ephē « Kai alla prodata echō, ha ouk estin ek tēs aulēs tautēs " kakeina me dei agagein, kai «hēs phōnēs mou akousousi, kai genēsetai mia poimnē, kai heis poimēn. Tous gar ex ethnōn pepisteukotas pois ex Ioudaiōn anemixe, kai haian poimnēn ap-

7. "And I will shepherd the sheep of slaughter in the land of Canaan." To some this seemed to hint at Palestine; but to me it seems to signify a foreign land, for by Canaan he hints at the foreigners. He says, then: Those who choose to believe in me, wherever they may be, I will place under my care. "And I will take for myself two rods; one I called Beauty and the other I called Cord; and I will shepherd the sheep." He calls the nations and the Jews two rods. For of old there were two general doctrines: the one teaching the worship of God, which prevailed among the Jews; the other championing the error of idols, by which all the nations were held in various ways of old. From these, then, he says, and from those I will gather sheep, and make one flock out of both. This he said also in the holy Gospels: "And I have other sheep, which are not of this fold; those too I must bring, and they will hear my voice, and there will be one flock, one shepherd." For he mingled those who believed from the nations with those from the Jews, and [made] one flock

Zech 11:7 (quotation, high confidence) · John 10:16 (quotation, high confidence)

Notes and citation

Summary: Christ shepherds believers in every land and, through the two rods, gathers Jews and Gentiles into one flock.

Lemma: Zech 11:7 as Theodoret's text reads it ("in the land of Canaan"; the second rod's name, Cord, is cut short in the scan). Quotation: John 10:16. The sentence continues in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-7

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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.

11.11.8PG 81

τ΄. « Καὶ ἐξαρῶ τρεῖς 4᾽ ποιμένας ἐν μηνὶ ἑνί. » Τοὺς Ἰουδαίων λέγει βασιλέας, καὶ προφήτας, καὶ ἱερεῖς· διὰ γὰρ τούτων τῶν τριῶν ἑποιμαίνοντο … ταγμάτων. Καὶ τὴν αἰτίαν δεικνὺς ἐπάγει" «ε Καὶ βαρυνθήτεται ἢ φυχῆ μου ἐπ᾽ αὐτούς" καὶ γὰρ αἱ ψυκαὶ αὑτῶν ἑπωρύοντο " ἐπ᾽ ἐμέ. ν Τοῦτο σαφέστερὸν αὑτὸς ὁ Δεσπότης διὰ τοῦ προφήτου Ἱερεμίου διδάσκει, λέγων" ε Ἐγκχαταλέλοιπα τὸν οἶκόν μου, ἀφῖνχα τὴν κληρονομίαν μου" ἔδωκα τὴν ἢγαπημένην ψυχὴν μου εἰς χεῖρας ἐχϑρῶν αὑτῆς " ἐγένετο ἡ κληρονομία μου ἐμοὶ, ὡς λέων ἐν δρυμῷ " ἔδωκεν ἐπ᾿ ἐμὲ τὴν φωνὴν αὑτῆς, διὰ τοῦτο ἐμίσησα αὑτῆν. » Καὶ μέντοι καὶ διὰ Ἡσαΐου βοᾷ" «!Ἔμεινα τοῦ σαι χρίσιν, ἐποίησε δὲ ἀνομίαν, καὶ οὐ δικαιοσύνην, ἀλλὰ κραυγῆν. ν Ἐπειδὴ τοίνυν θηριωδὺς μοι προσῆλθον οἱονεὶ βρυχώμενοι, καὶ τὴν ἐμὴν διψῶντες σφαγὴν, Β φ΄,ε Κἀγώ φημι πρὸ; αὐτούς " Οὐ ποιμανῶ ὑμᾶ:" τὸ ἀποθνῆσκον ἀποθνησχέτω, καὶ 5" τὸ ἐκλεῖπον ἐχλιπέτω, καὶ τὰ κατάλοιπα χατεσθιέτω " ἔκαστος τὰς σάρκας τοῦ πλησίον αὑτοῦ. » Ταῦτα δὲ ἅπαντα συμβαίνειν ἀνάγκη τοῖς τῆς θείας γυμνουμένοις ἰς ε Καὶ λήψομαι τὴν ῥάδδον μου τὴν καλὴν, καὶ ἀποῤῥίψω αὐτὴν τοῦ διασχεδάται τὴν διαθήκην μου, ἣν διεθέμην εἰς "' πάντας τοὺς λαοὺς τῆς γῆς “".» Τῶν Υὰρ δεξαμένων τῆς θεογνωσίας τὸ κήρυγμα τῷ θείῳ πτύῳ διαχριθέντων, καὶ οἷόν τινος σίτου τῶν ἀχύρων ἀποχριθέντων, ἀνάγκη πᾶσα τὸ ἄχυρον χαταχαυθῆναι πυρὶ ἀσθέστῳ, κατὰ τὴν τοῦ μεγάλου Ἰωάννου φωνήν.

t΄. « Kai exarō treis 4᾽ poimenas en mēni heni. » Tous Ioudaiōn legei basileas, kai prophētas, kai hiereis; dia gar toutōn tōn triōn hepoimainonto … tagmatōn. Kai tēn aitian deiknys epagei" «e Kai barynthētetai ē phychē mou ep᾽ autous" kai gar hai psykai hautōn hepōryonto " ep᾽ eme. n Touto saphesteron hautos ho Despotēs dia tou prophētou Hieremiou didaskei, legōn" e Enkchataleloipa ton oikon mou, aphincha tēn klēronomian mou" edōka tēn ēgapēmenēn psychēn mou eis cheiras echϑrōn hautēs " egeneto hē klēronomia mou emoi, hōs leōn en drymǭ " edōken ep᾿ eme tēn phōnēn hautēs, dia touto emisēsa hautēn. » Kai mentoi kai dia Hēsaïou boą" «!Emeina tou sai chrisin, epoiēse de anomian, kai ou dikaiosynēn, alla kraugēn. n Epeidē toinyn thēriōdys moi prosēlthon hoionei brychōmenoi, kai tēn emēn dipsōntes sphagēn, B ph΄,e Kagō phēmi pro? autous " Ou poimanō hyma:" to apothnēskon apothnēschetō, kai 5" to ekleipon echlipetō, kai ta kataloipa chatesthietō " ekastos tas sarkas tou plēsion hautou. » Tauta de hapanta symbainein anankē tois tēs theias gymnoumenois is e Kai lēpsomai tēn rhaddon mou tēn kalēn, kai aporrhipsō autēn tou diaschedatai tēn diathēkēn mou, hēn diethemēn eis "' pantas tous laous tēs gēs “".» Tōn Yar dexamenōn tēs theognōsias to kērygma tǭ theiǭ ptyǭ diachrithentōn, kai hoion tinos sitou tōn achyrōn apochrithentōn, anankē pasa to achyron chatachauthēnai pyri asthestǭ, kata tēn tou megalou Iōannou phōnēn.

8. "And I will remove three shepherds in one month." He means the kings, the prophets and the priests of the Jews; for through these three they were shepherded … commands. And showing the cause, he adds: "And my soul will be weighed down upon them; for their souls also roared against me." The Master himself teaches this more clearly through the prophet Jeremiah, saying: "I have forsaken my house, I have abandoned my inheritance; I have given my beloved soul into the hands of her enemies; my inheritance became to me like a lion in a thicket; it gave its voice against me; therefore I hated it." And indeed through Isaiah he cries: "I waited for it to do justice, but it did lawlessness, and not righteousness but a cry." Since, then, they came at me savagely, roaring as it were and thirsting for my slaughter, (9) "I said to them: I will not shepherd you; what dies, let it die, and what fails, let it fail, and let the rest eat, each the flesh of his neighbor." All these things must befall those who are stripped of the divine [care]. (10) "And I will take my beautiful rod and cast it away, to break my covenant which I made with all the peoples of the earth." For when those who received the preaching of the knowledge of God have been sifted by the divine winnowing fan, and the chaff has been separated as from wheat, the chaff must be burned with unquenchable fire, according to the voice of the great John.

Zech 11:8 (quotation, high confidence) · Zech 11:9 (quotation, high confidence) · Zech 11:10 (quotation, high confidence) · Jer 12:7 (quotation, high confidence) · Jer 12:8 (quotation, high confidence) · Isa 5:7 (quotation, high confidence) · Matt 3:12 (allusion, high confidence)

Notes and citation

Summary: The three shepherds removed are the Jews' kings, prophets and priests; because the people roared against God, he gave them up, and the breaking of the rod Beauty separates believers from unbelievers among the nations.

Lemma: Zech 11:8; Theodoret goes on to 11:8b–10. His reading of the three shepherds and of God's rejection of the people is translated as written. Quotations: Jer 12:7–8; Isa 5:7; Matt 3:12. Migne's Latin column and marginal references are removed; a few words lost with them are marked ….

Notes on the original text

Digital text corrected (Migne's Latin column and marginal references read as Greek letters; Migne's Latin column read as Greek letters): θεῖς : ε( εἰ εἰν 165 [οἱ 581- Εἰ ϑδοογάοι ἃ νΘηΆ}}ἃ Πα θυ θ Γαΐ, οἱ ἢ0}} δκ ρᾶγίο δἰ δὶ δου τὰ 8066 γα πορίεοίος γα ᾿ῃπὴ γα νοἀλη Ἔγδηΐ βο πο γα] ὰ ἀοφπιαία : οὐ] τὰν οἱ δου εἰἄΐδμι, οἱ ἤδι ὑμιηὶ ον]α οἱ ὑπ} ρΔΒΙΟΓ πὶ, ν» γεκβ. δ. « Εἰ Δυ δ γτ (Γ6 5 → ἱερεῖς· ; 166. » Πίος τη 81}, πιδᾶϊῃ ἴῃ τνϑμ 05. ἐμ ηἰ ον 6788; ἴοι 6δὲ μι] οἱ πα ἀϊ- [γα ας 10τὰς, «Εἰ ἀϊδά 6} 1008 οἱ νοαῦτη οϑί ἴῃ ἴῃ ἰη- Ὁ χιι, Ἴ, δ. 9 |58..ν, 7. → … .

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-8). (abbreviation not yet checked)

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

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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.

11.11.11PG 81

τα’, ε Καὶ διασχεδασθήσεται ἐν τῇ ἡμέρᾳ ἐχείνῃη.» Καὶ ὅτι οὐ περὶ πάντων λέγει ταῦτα τῶν ἐξ ἐθνῶν “,, ἀλλὰ περὶ τῶν ἀπίστων μόνον, τὰ ἐπαγόμενα μαρτυρεῖ, ε« Καὶ γνώσονται οἱ Χαναναῖοι τὰ πρόδατα φυλασσόμενά μοι “7, ὅτι " λόγος Κυρίου ἐστί, » Χαγαγαίους δὲ τοὺς ἐξ ἐθνῶν πεπιστευκότας, ἅτε δὴ, ἀλλοφύλους καλεῖ " πρόδατω δὲ αὐτοὺς φυλακῆς ἄξια λέγει, δι᾿ ἣν ἐκτήσαντο πίστιν. Οὗτοι, φησὶ, θεασάμενοι τῶν ἀπίστων τὸν ὄλεθρον, μαθήσονται διὰ τῆς πείρας, ὡς θεῖος λόγος ὁ προφητικὸς λόγος. Ταῦτα περὶ τῶν ἐξ ἐθνῶν καὶ ἠπιστηχότων καὶ πεπιστευκότων εἰπὼν, μεταφέρει τὸν λόγον πρὺς Ἴου-

ta’, e Kai diaschedasthēsetai en tę̄ hēmerą echeinę̄ē.» Kai hoti ou peri pantōn legei tauta tōn ex ethnōn “,, alla peri tōn apistōn monon, ta epagomena martyrei, e« Kai gnōsontai hoi Chananaioi ta prodata phylassomena moi “7, hoti " logos Kyriou esti, » Chagagaious de tous ex ethnōn pepisteukotas, hate dē, allophylous kalei " prodatō de autous phylakēs axia legei, di᾿ hēn ektēsanto pistin. Houtoi, phēsi, theasamenoi tōn apistōn ton olethron, mathēsontai dia tēs peiras, hōs theios logos ho prophētikos logos. Tauta peri tōn ex ethnōn kai ēpistēchotōn kai pepisteukotōn eipōn, metapherei ton logon prys Iou-

11. "And it will be broken on that day." That he does not say these things about all those from the nations but only about the unbelievers, what follows bears witness: "And the Canaanites will know the sheep that are kept for me, that it is the word of the Lord." He calls those from the nations who have believed Canaanites, as being foreigners; and he calls them sheep worthy of being kept, because of the faith they acquired. These, he says, seeing the destruction of the unbelievers, will learn by experience that the prophetic word is divine. Having said these things about both the unbelieving and the believing from the nations, he transfers the discourse to the Jews.

Zech 11:11 (quotation, high confidence)

Notes and citation

Summary: Gentile believers, the "Canaanites", will see the unbelievers' ruin and recognize the prophecy as God's word.

Lemma: Zech 11:11.

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-11). (abbreviation not yet checked)

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

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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.

11.11.12PG 81

ιβ΄, ιγ΄. ε Καὶ “ ἐρῶ πρὸς αὑτούς " Εἰ χαλὸν ἐνὦπιον ὑμῶν ἔστι, δότε τὸν μισθόν μου, ἣ ἀπείπασθε. Καὶ ἔστησαν τὸν μισθόν μον τριάκοντα ἀργυροῦς. Καὶ εἶπε Κύριος πρός με’ Κάθες αὐτοὺς εἰς τὸ χωγευτήριον, καὶ σκέψαι εἰ δόκιμόν ἐστιν, ὃν τρόπον ἐδοκιμάσθην ὑπὲρ αὐτῶν. αἱ ἔλαθον τοὺς τριάκοντα ἀργυροῦς, καὶ χαθῆχα 5, καὶ ὀνέθαλον αὐτοὺς Ἷ" εἰς τὸν οἶκον Κυρίον, εἰς τὸ χωνευτήριον. » Ταῦτα, ὡς οἶμαι, οὐδεμιᾶς ἑρμηνείας προσδεῖται, τῆς τῶν ἱερῶν Εὐαγγελίων ἱστορίας ἐχούσης τούτων τὴν ἑρμηνείαν. Καὶ γὰρ ἐκεῖ τοσούτων στατήρων ὁ Ἰούδας τὸν Δεσπότην ἀπέδοτο, καὶ μεταμεληθεὶς ἀ πέδωχε μὲν τούτους τοῖς δεδωχόσιν " ἐπειδὴ δὲ λαθεῖν αὐτοὺς ἐκεῖνοι οὐκ ἢδουλήθησαν, ῥίψας αὐτοὺς ἀνεχώρησε, τὸν δίκαιον τῆς ἀδικίας μισθὸν, τὴν ἀγχόνην φημὶ, παρὰ τοῦ χριτοῦ τῆς ἀδικίας τοῦ διαδόλου δεξάμενος. Καὶ ἐνταῦθα τοίνυν αἰτεῖ μὲν αὐτοὺς ὁ Δεσπότης μ'σθὸν τῆς εὐεργεσίας τὴν πίστιν" οἱ δὲ ἀντὶ ταύτης τοὺ; τριάκοντα ἔδησαν ἀργυροῦς " αὐτὸς δὲ τῷ προφήτῃ παρακελεύεται, ὡς ἐν πυρί τινι δοκιμάσαι, εἰ ἄξιος ὁ τῆς εὐεργεσίας μισθός - Ὁ δὲ τούτους εἰς τὸν οἶκον ἔφη τοῦ Θεοῦ καταδεδληχέναι, ὃν εἰκότως ὠνόμασε χωγευτήριογ. Ἔν ἐκείνῳ γὰρ διὰ τῆς μετανοίας οἱ προσιόντες, ὡς ἐν χωνευτηρίῳ τινὶ νεουργοῦνται, τὸν τῆς ἁμαρτίας ἰὸν ἀποδάλλοντες, καὶ τῆς θείας φιλανθρωπίας τυγχάνοντες. Διὰ τοῦτό φησι"

ib΄, ig΄. e Kai “ erō pros hautous " Ei chalon enōpion hymōn esti, dote ton misthon mou, hē apeipasthe. Kai estēsan ton misthon mon triakonta argyrous. Kai eipe Kyrios pros me’ Kathes autous eis to chōgeutērion, kai skepsai ei dokimon estin, hon tropon edokimasthēn hyper autōn. hai elathon tous triakonta argyrous, kai chathēcha 5, kai onethalon autous Hi" eis ton oikon Kyrion, eis to chōneutērion. » Tauta, hōs oimai, oudemias hermēneias prosdeitai, tēs tōn hierōn Euangeliōn historias echousēs toutōn tēn hermēneian. Kai gar ekei tosoutōn statērōn ho Ioudas ton Despotēn apedoto, kai metamelētheis a pedōche men toutous tois dedōchosin " epeidē de lathein autous ekeinoi ouk ēdoulēthēsan, rhipsas autous anechōrēse, ton dikaion tēs adikias misthon, tēn anchonēn phēmi, para tou chritou tēs adikias tou diadolou dexamenos. Kai entautha toinyn aitei men autous ho Despotēs m'sthon tēs euergesias tēn pistin" hoi de anti tautēs tou? triakonta edēsan argyrous " autos de tǭ prophētę̄ parakeleuetai, hōs en pyri tini dokimasai, ei axios ho tēs euergesias misthos - Ho de toutous eis ton oikon ephē tou Theou katadedlēchenai, hon eikotōs ōnomase chōgeutēriog. En ekeinǭ gar dia tēs metanoias hoi prosiontes, hōs en chōneutēriǭ tini neourgountai, ton tēs hamartias ion apodallontes, kai tēs theias philanthrōpias tynchanontes. Dia touto phēsi"

12–13. "And I will say to them: If it is good in your sight, give me my wage, or refuse. And they weighed out my wage, thirty pieces of silver. And the Lord said to me: Put them into the furnace, and see whether it is approved, as I was approved for them. And I took the thirty pieces of silver and put them, and cast them into the house of the Lord, into the furnace." These things, I think, need no interpretation, since the history of the holy Gospels contains their interpretation. For there Judas sold the Master for so many staters, and, repenting, gave them back to those who had given them; and since they would not take them, he threw them down and departed, having received from the judge of injustice, the devil, the just wage of injustice, the noose, I mean. Here, then, the Master asks of them faith as the wage of his benefaction; but instead of this they weighed out the thirty pieces of silver. He bids the prophet test, as in a fire, whether the wage for the benefaction is worthy. And he said that he cast them down into the house of God, which he rightly named a furnace; for in it those who come through repentance are renewed as in a furnace, throwing off the rust of sin and obtaining the divine love for humankind. For this reason he says:

Zech 11:12 (quotation, high confidence) · Zech 11:13 (quotation, high confidence) · Matt 26:15 (allusion, high confidence) · Matt 27:3 (allusion, high confidence) · Matt 27:5 (allusion, high confidence)

Notes and citation

Summary: The thirty pieces of silver weighed out as the shepherd's wage are fulfilled in Judas's sale of Christ, and the temple is a furnace where penitents are renewed.

Lemma: Zech 11:12–13. Fulfillment: Matt 26:15; 27:3–10. Migne's footnotes are removed.

Notes on the original text

Digital text corrected (Latin column debris inside a hyphenated word; Migne's footnotes read as Greek letters): Ἰού- Α σομπιϊποαί. 10] δας → Ἰούδας; ύσθω. 65 Α χατεσθιέτωσαν. ὁ" εἰς. Α πρός. Α ρῆϑηι τά. δ᾽ Αδιότι. 5 καί, Ὀδ5. ἴῃ ἃ δδςς γῆς, [)ὸς. ἴῃ Α. 79 καὶ χα. ἢύ5. ᾽ν Δ. “1 φυλ, Ἧ αὖτ.65. ἰθ 14. → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-12

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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.

11.11.14PG 81

ιδ΄. « Καὶ 75 ἀπέῤῥιψα τὴν ῥάδδον τὴν δευτέραν, πὸ Σχοίνισμα, τοῦ διασκεδάσαι τὴν διαθήκην τὴν ἀναμέσον Ἰούδα καὶ ἀναμέσον Ἰσραήλ. ν» Καὶ ἐκ «ούτων γὰρ τοὺς πεπιστευκότας τῶν ἀπίστων ἀποχρίνας, τοὺς λοιποὺς τῆς οἰκείας ἐπιμελείας ἐγύμνωσε, Καὶ μαρτυρεῖ τῇ προφητείᾳ τὰ νῦν θεωρούμενα" ἔρημοι γὰρ Ἰουδαῖοι, καὶ προφητῶν, καὶ ἱερέων, καὶ βασιλέων, καὶ ναοῦ, καὶ χιδωτοῦ, καὶ βωμοῦ, καὶ ἱλαστηρίου, καὶ θυσιαστηρίου, καὶ λυχνίας, καὶ τραπέζης, καὶ τῶν ἄλλων, δι᾽ ὧν ἢ κατὰ νόμον λατρεία ἐπληροῦτο, ἔρημοι δὲ καὶ τῆς ἄνωθεν κηδεμονίας γεγένηνται " καὶ σποράδες, καὶ μέτοιχοι, καὶ μετανάσται γενόμενοι, τοῖς τὸν Χριστὸν κηρύσσουσι παρὰ γνώμην δουλεύουσιν " καὶ αὑτοῦ μὲν ἀρνοῦνται τὴν δεσποτείαν, τοῖς δὲ δούλοις αὐτοῦ τὴν δουλείαν μὲν οὖν ὁ Προφήτης περὶ τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν Χριστοῦ προαγορεύσας, καὶ τὴν Ἰουδαίων ἀντκιτυπίαν ἐλέγξας, εἰχότω: εὐθὺς ἐπὶ τὸν ἀντίθεον Χριστὸν μεταφέρει τὴν προφητείαν, ὅν Ἰουδαῖοι “ππροσμένουσιν, ὡς αὐτοί φασι. Τοῦτο δὲ καὶ "3 ὁ Κύριοξ πρὸς αὐτοὺς ἐν τοῖς ἱεροῖς Εὐαγγελίοις ἔφη " « Ἐγὼ ἦλθον" ἐν τῷ ὀνόματι τοῦ Πατρός μου, καὶ οὐκ ἐδέξασθέ με" ἔρχεται ἄλλος ἐν τῷ ἰδίῳ ὀνόματι, καὶ πιστεύσετε αὐτῷ. » Τοῦτο περὶ αὐτῶν καὶ ὁ μακάριος ἔφη Παῦλος " « ᾿Ανθ᾽ ὧν τὴν ἀγάπην τῆς ἀληθείας οὐκ ἐδέξαντο, εἰς τὸ σωθῆναι αὐτοὺς, πέμ- Ψεῖι αὐτοῖς ὁ Θεὸς ἐνέργειαν πλάνης, εἰς τὸ πιστεῦσαι αὐτοὺς τῷ ψεύδει, ἵνα κριθῶσι πάντες οἱ μὴ πι- Ὦ στεύσαντες τῇ ἀληθείᾳ, ἀλλ᾽ εὐδοκήσαντες τῇ 1" ἀδικίᾳ. » Τοιαῦτα καὶ ὁ μακάριος 16 Ζαχαρίας τοῦ θείου Πνεύματος δεξάμενος τὴν ἐνέργειαν προθεσπίζει.

id΄. « Kai 75 aperrhipsa tēn rhaddon tēn deuteran, po Schoinisma, tou diaskedasai tēn diathēkēn tēn anameson Iouda kai anameson Israēl. n» Kai ek «outōn gar tous pepisteukotas tōn apistōn apochrinas, tous loipous tēs oikeias epimeleias egymnōse, Kai martyrei tę̄ prophēteią ta nyn theōroumena" erēmoi gar Ioudaioi, kai prophētōn, kai hiereōn, kai basileōn, kai naou, kai chidōtou, kai bōmou, kai hilastēriou, kai thysiastēriou, kai lychnias, kai trapezēs, kai tōn allōn, di᾽ hōn ē kata nomon latreia eplērouto, erēmoi de kai tēs anōthen kēdemonias gegenēntai " kai sporades, kai metoichoi, kai metanastai genomenoi, tois ton Christon kēryssousi para gnōmēn douleuousin " kai hautou men arnountai tēn despoteian, tois de doulois autou tēn douleian men oun ho Prophētēs peri tou Theou kai Sōtēros hēmōn Christou proagoreusas, kai tēn Ioudaiōn antkitypian elenxas, eichotō: euthys epi ton antitheon Christon metapherei tēn prophēteian, hon Ioudaioi “pprosmenousin, hōs autoi phasi. Touto de kai "3 ho Kyriox pros autous en tois hierois Euangeliois ephē " « Egō ēlthon" en tǭ onomati tou Patros mou, kai ouk edexasthe me" erchetai allos en tǭ idiǭ onomati, kai pisteusete autǭ. » Touto peri autōn kai ho makarios ephē Paulos " « ᾿Anth᾽ hōn tēn agapēn tēs alētheias ouk edexanto, eis to sōthēnai autous, pem- Pseii autois ho Theos energeian planēs, eis to pisteusai autous tǭ pseudei, hina krithōsi pantes hoi mē pi- Ō steusantes tę̄ alētheią, all᾽ eudokēsantes tę̄ 1" adikią. » Toiauta kai ho makarios 16 Zacharias tou theiou Pneumatos dexamenos tēn energeian prothespizei.

14. "And I cast away the second rod, Cord, to break the covenant between Judah and Israel." For having separated the believers among these too from the unbelievers, he stripped the rest of his care. What is seen now bears witness to the prophecy: for the Jews are bereft of prophets, priests and kings, of temple, ark, altar, mercy seat, altar of sacrifice, lampstand and table, and of the other things through which the worship according to the law was fulfilled; and they have become bereft also of the care from above; and having become scattered, sojourners and wanderers, they serve against their will those who preach Christ; they deny his mastery, while [submitting] to slavery to his servants. Having foretold these things about our God and Savior Christ and convicted the Jews' resistance, the prophet rightly passes at once to the prophecy of the anti-God Christ, whom the Jews, as they themselves say, await. The Lord too said this to them in the holy Gospels: "I have come in my Father's name, and you did not receive me; another comes in his own name, and you will believe him." The blessed Paul too said this about them: "Because they did not receive the love of the truth so as to be saved, God sends them a working of error, so that they believe the lie, so that all may be judged who did not believe the truth but took pleasure in injustice." Such things the blessed Zechariah too, having received the working of the divine Spirit, foretells.

Zech 11:14 (quotation, high confidence) · John 5:43 (quotation, high confidence) · 2 Thess 2:10 (quotation, high confidence) · 2 Thess 2:11 (quotation, high confidence) · 2 Thess 2:12 (quotation, high confidence)

Notes and citation

Summary: The breaking of the second rod is the end of God's care for unbelieving Israel, shown by the loss of temple and worship; the prophet then turns to the Antichrist whom the Jews will accept.

Lemma: Zech 11:14. Theodoret's statements about the Jews of his day are translated as written. Quotations: John 5:43; 2 Thess 2:10–12. Migne's Latin column and marginal references are removed; words lost with them are supplied by sense in brackets.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; Migne's Latin column read as Greek letters; Migne's marginal references and Latin column read as Greek letters): ἃ ͵υδὰ εκ. 16. «Ἐπ᾿ δἰ πὶ δἃ αι δ → ; (Σ ΒοΓγοΓυ τη πὴν → τὴν; ποἴῃ 586115 Ἐνϑηἰῃ 0άπ ἀδ 118 οἱἴδωιν αν ὕυδδίι8 αι: « ΕΘ αυρὰ ἢεϑρὶ → .

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-14

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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.

11.11.15PG 81

ιε΄, τς΄. « Καὶ εἶπε Κύριος πρός με΄ Ἔτι λάδε σξαυτῷ σχεύη ποιμενιχὰ ποιμένος ἀπείρου. Διότι ἐξεγερῶ 17 ποιμένα ἄπειρον 5 ἐπὶ τὴν γῆν " τὸ ἐκλεῖπον οὐκ ἐπισκέψεται 79, καὶ τὸ ἐσχορπισμένον οὐ μὴ ζητήσῃ, καὶ τὸ συντετριμμένον οὐ μὴ ἰάσηται, καὶ τὸ ὁλόκληρον οὐ μὴ χατευθύνῃ, καὶ τὰ κρέα τῶν ἐχλεχτῶν καταφάγεται, καὶ τοὺς ἀστραγάλους αὖτῶν ἐχστρέψει 89, ») Ταῦτα τὰ δεινὰ καὶ χαλεπὰ διηγήματα, καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις ὁ Δεσπότῆς προλέγει. « Ἔσται "' γὰρ, φησὶ, θλίψις μεγάλη, οἵα οὐ γέγονεν ἀπ᾿ ἀρχῆς αἰῶνος, οὐδ᾽ οὐ μὴ γένηται" καὶ εἰ μὴ ἐκολοδώθησαν αἱ ἡμέραι ἐκεῖναι, οὐκ ἂν ἐσώθη πᾶσα σάρξ διὰ δὲ τοὺς ἐκλεκτούς μου χολοθωθήσονται αἱ ἡμέραι ἐκεῖνα!.» Ταῦτα καὶ ὁ Προφήτης φησὶν, ὅτι ε« Τὰ κρέα τῶν ἐκλεκτῶν καταφάγεται, καὶ τοὺς ἀστραγάλους αὐτῶν ἐχστρέψει" ν τὴν ὑπερδολὴν τῶν κακῶν διὰ τούτων σημαίνων. Ποιμένα δὲ αὐτῶν ἄπειρον, ἣ ἄφρονα, κατὰ τοὺς ἄλλους ἑρμηνουτὰς, ὀνομάζει, ὡς ἐξχπατώμενον μὲν ὑπὸ τῆς διαδολικχῖς ἐνεργείας, τὸν ὡρισμένον δὲ αὖ- Β τῶν ὄλεθρον ἀγνοοῦντα " ἄφρονα δὲ ἡ θεία Γραφὴ καὶ τὸν δυσσεδῆ εἴωθεν ὀνομάζειν. ἐ Εἶπε γὰρ, φησὶν, ἄφρων ἐν καρδίᾳ αὑτοῦ "Οὐκ ἔστι Θεός.» Δείξας αὐτοῦ τοίνυν ὁ Προφήτης τὴν θηριώδη γνώμην, καὶ τὴν ἐσομένην αὐτῷ πανωλεθρίαν σημαίνει.

ie΄, ts΄. « Kai eipe Kyrios pros me΄ Eti lade sxautǭ scheuē poimenicha poimenos apeirou. Dioti exegerō 17 poimena apeiron 5 epi tēn gēn " to ekleipon ouk episkepsetai 79, kai to eschorpismenon ou mē zētēsę̄, kai to syntetrimmenon ou mē iasētai, kai to holoklēron ou mē chateuthynę̄, kai ta krea tōn echlechtōn kataphagetai, kai tous astragalous autōn echstrepsei 89, ») Tauta ta deina kai chalepa diēgēmata, kai en tois hierois Euangeliois ho Despotēs prolegei. « Estai "' gar, phēsi, thlipsis megalē, hoia ou gegonen ap᾿ archēs aiōnos, oud᾽ ou mē genētai" kai ei mē ekolodōthēsan hai hēmerai ekeinai, ouk an esōthē pasa sarx dia de tous eklektous mou cholothōthēsontai hai hēmerai ekeina!.» Tauta kai ho Prophētēs phēsin, hoti e« Ta krea tōn eklektōn kataphagetai, kai tous astragalous autōn echstrepsei" n tēn hyperdolēn tōn kakōn dia toutōn sēmainōn. Poimena de autōn apeiron, hē aphrona, kata tous allous hermēnoutas, onomazei, hōs exchpatōmenon men hypo tēs diadolikchis energeias, ton hōrismenon de au- B tōn olethron agnoounta " aphrona de hē theia Graphē kai ton dyssedē eiōthen onomazein. e Eipe gar, phēsin, aphrōn en kardią hautou "Ouk esti Theos.» Deixas autou toinyn ho Prophētēs tēn thēriōdē gnōmēn, kai tēn esomenēn autǭ panōlethrian sēmainei.

15–16. "And the Lord said to me: Take for yourself yet again the implements of a shepherd, of an inexperienced shepherd. For behold, I will raise up an inexperienced shepherd over the land: what fails he will not visit, what is scattered he will not seek, what is broken he will not heal, and what is whole he will not set straight; and he will devour the flesh of the choice ones and twist their ankles." These dreadful and harsh things the Master also foretells in the holy Gospels: "For there will be," he says, "great affliction, such as has not been from the beginning of the world, nor ever will be; and if those days had not been cut short, no flesh would have been saved; but for the sake of my elect those days will be cut short." The prophet too says this: "He will devour the flesh of the choice ones and twist their ankles," signifying by these words the excess of the evils. He names their shepherd "inexperienced", or "foolish" according to the other translators, as one deceived by the devil's working and ignorant of the destruction appointed for him; and the divine Scripture is accustomed to call the impious man foolish as well: "The fool," it says, "said in his heart: There is no God." Having shown, then, his savage mind, the prophet also signifies the total destruction that will come upon him.

Zech 11:15 (quotation, high confidence) · Zech 11:16 (quotation, high confidence) · Matt 24:21 (quotation, high confidence) · Matt 24:22 (quotation, high confidence) · Ps 14:1 (13:1 LXX) (quotation, high confidence)

Notes and citation

Summary: The foolish shepherd who devours the flock is the Antichrist, whose persecution matches the great tribulation foretold by Christ.

Lemma: Zech 11:15–16. Theodoret identifies the shepherd with the Antichrist (see 11:17). Quotations: Matt 24:21–22; Ps 14:1 (LXX 13:1). Migne's Latin column and footnotes are removed.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; Migne's Latin column read as Greek letters): καὶ μηροῦ, (υἷα πο Π οἱ (8108 Α τὸ ὁλόκληρον → καὶ τὸ ὁλόκληρον; θυ πη υ ἀϊ 5 Εοδ», ἴ.» εἱ, οἱ {πο Ἔχ Ὁ 8 ὁα ἢ Βαϊ, οἱ νϑη 8 δοῦν δκ ἰἰα αὺΐ δ γα πὶ ἰρὶ → .

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-15

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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.

11.11.17PG 81

ιζ΄, ε Ὦ οἱ ποιμαίνοντες τὰ μάταια, καὶ πκαταλελοιπότες τὰ πρόθατα!» Ταῦτα πρὸς τοὺς ἐκείνῳ πειθομένους εἰρηκὼς, καὶ θρηνῆσας αὐτοὺς, ὡς μὲν τῶν προθάτων τὴν κοινωνίαν χαταλελοικότας, τὴν ματαίαν δὲ καὶ ὀλέθριον τιμὴν τὴν ὑπ᾽ ἐχείνου δεδομένην προελομένους, τὰ περὶ ἐκείνου διέξεισι. « Μάχαιρα ἐπὶ τοῦ βραχίονος αὐτοῦ, καὶ ἐπὶ τὸν ὀφθαλμὸν αὐτοῦ 3 τὸν δεξιόν. » Ὁ μὲν γὰρ πρὸς τὸν αἰώνιον ὄλεθρον ποδηγεῖ τοὺς πειθομένους, ὁ δὲ τοὺς ἀντι- Ὁ λέγοντας σφαγῇ παραδίδωσιν. Ἐπὶ μὲν γὰρ τῆς σφαγῆς τὸν βραχίονω τέθεικεν " ἐπὶ δὲ τῆς ἐξαπάτῆς τὸν ὀφθαλμόν" ἀλλ᾽ ὅμως καὶ « ὁ βραχίων αὐτοῦ ξηραινόμενος ξηρανθήσεται, καὶ ὁ ὀφθαλμὸς αὐτοῦ ὁ δεξιὸς δ" ἐχτυφλούμενος ἐχτυφλωθήσεται. » Καταλήψεται γὰρ αὐτὸν θεήλατος πληγή. οὕτω καὶ ὁ ᾿Απόστολός φησιν" « Ὃν ὁ Κύριος Ἰησοῦς ἀναλώ» σει τῷ πνεύματι τοῦ στόματος αὑτοῦ, καὶ χαταργήσε: τῇ ἐπιφανείᾳ τῆς παρουσίας αὑτοῦ " οὗ ἔστιν ἧ παρουσία κατ᾽ ἐνέργειαν τοῦ Σατανᾶ, ἐν πᾶσι" σημείοις καὶ τέρασι ψεύδους. » Ταῦτα ᾿Αντιόχῳ τῷ Ἐπιφανεῖ προσήρμοσάν τινες τῶν τόνδε τὸν προφήτην ἑρμηνενχότων, ποιμένα ἄπειρον αὑτὸν ὦνομᾶσθαι φήσαντες. Πολλῷ τοίνυν τούτῳ μᾶλλον ἀρμόττει, ἐπειδὴ τούτου τύπος ἐκεῖνος. Καθάπερ γὰρ Ὁ ἐκεῖνος τὴν περὶ τὸν Θεὸν ἀνεδέξατο μάχην, ἐν τῷ γαῷ δαιμόνων ἀναστήσας βωμὸν, καὶ τοὺς ἀνακειμένους τῷ Θεῷ θύειν δαίμοσιν ἀναγκάσας " οὕτω καὶ οὗτος ἀρνηθῆναι μὲν τὸν Δεσπότην Χριστὸν τιροστάξει τοὺς εὐσεδοῦντας, τοὺς δὲ μὴ πειθομένους τιμωρίαις παραδώσει παντοδαπαῖς. ΕἸ τοίνυν ᾿Αντιόχῳ ἡ προφητεία ἁρμόττει, καὶ τούτῳ πάντως ἁρμόσει" ᾿ μείζονα γὰρ οὗτος ἣ ἐκεῖνος τολμῆσει, ἅτε δὴ πρὸς μείζους ἀναδεχόμενος μάχην. Ἐπειδὴ τοίνυν τούτῳ καὶ μὲν Ἰουδαῖοι πιστεύουσι, τὸν δὲ Σωτῆρα καὶ Κύριον ἠρνήθησαν, προρανῶς προλέγει διὰ τοῦ Προφήτου τὸ ἅγιον Πνεῦμα τὰ δ᾽ ἀπιστίαν αὐτοῖς συμδησόμενα σκυθρωπά.

iz΄, e Ō hoi poimainontes ta mataia, kai pkataleloipotes ta prothata!» Tauta pros tous ekeinǭ peithomenous eirēkōs, kai thrēnēsas autous, hōs men tōn prothatōn tēn koinōnian chataleloikotas, tēn mataian de kai olethrion timēn tēn hyp᾽ echeinou dedomenēn proelomenous, ta peri ekeinou diexeisi. « Machaira epi tou brachionos autou, kai epi ton ophthalmon autou 3 ton dexion. » Ho men gar pros ton aiōnion olethron podēgei tous peithomenous, ho de tous anti- Ho legontas sphagę̄ paradidōsin. Epi men gar tēs sphagēs ton brachionō tetheiken " epi de tēs exapatēs ton ophthalmon" all᾽ homōs kai « ho brachiōn autou xērainomenos xēranthēsetai, kai ho ophthalmos autou ho dexios d" echtyphloumenos echtyphlōthēsetai. » Katalēpsetai gar auton theēlatos plēgē. houtō kai ho ᾿Apostolos phēsin" « Hon ho Kyrios Iēsous analō» sei tǭ pneumati tou stomatos hautou, kai chatargēse: tę̄ epiphaneią tēs parousias hautou " hou estin hē parousia kat᾽ energeian tou Satana, en pasi" sēmeiois kai terasi pseudous. » Tauta ᾿Antiochǭ tǭ Epiphanei prosērmosan tines tōn tonde ton prophētēn hermēnenchotōn, poimena apeiron hauton ōnomasthai phēsantes. Pollǭ toinyn toutǭ mallon armottei, epeidē toutou typos ekeinos. Kathaper gar Ho ekeinos tēn peri ton Theon anedexato machēn, en tǭ gaǭ daimonōn anastēsas bōmon, kai tous anakeimenous tǭ Theǭ thyein daimosin anankasas " houtō kai houtos arnēthēnai men ton Despotēn Christon tirostaxei tous eusedountas, tous de mē peithomenous timōriais paradōsei pantodapais. EI toinyn ᾿Antiochǭ hē prophēteia harmottei, kai toutǭ pantōs harmosei" ᾿ meizona gar houtos hē ekeinos tolmēsei, hate dē pros meizous anadechomenos machēn. Epeidē toinyn toutǭ kai men Ioudaioi pisteuousi, ton de Sōtēra kai Kyrion ērnēthēsan, proranōs prolegei dia tou Prophētou to hagion Pneuma ta d᾽ apistian autois symdēsomena skythrōpa.

17. "O you who shepherd vain things and have abandoned the sheep!" Having said these things to those who obey that man, and lamented them as having abandoned the fellowship of the sheep and chosen the vain and destructive honor he gives, he goes through what concerns him: "A sword upon his arm and upon his right eye." For he leads those who obey him to eternal destruction and hands over to slaughter those who speak against him. He has put the arm for the slaughter and the eye for the deception. But nevertheless "his arm will utterly wither, and his right eye will be utterly blinded"; for a blow sent by God will overtake him. So also the Apostle says: "Whom the Lord Jesus will consume with the spirit of his mouth and destroy by the appearance of his coming; whose coming is according to the working of Satan, with all lying signs and wonders." Some of those who have interpreted this prophet applied these things to Antiochus Epiphanes, saying that he is named the inexperienced shepherd. They fit this one much better, since that man was his type. For just as that man took up the fight against God, setting up an altar of demons in the temple and forcing those dedicated to God to sacrifice to demons, so this one too will order the pious to deny Christ the Master and will hand over those who do not obey to punishments of every kind. If, then, the prophecy fits Antiochus, it will certainly fit this one too; for he will dare greater things than that one, since he takes up a greater fight. Since, then, the Jews will believe in him, but denied the Savior and Lord, the Holy Spirit through the prophet clearly foretells the gloomy things that will befall them because of their unbelief.

Zech 11:17 (quotation, high confidence) · 2 Thess 2:8 (quotation, high confidence) · 2 Thess 2:9 (quotation, high confidence) · Dan 11:31 (allusion, medium confidence)

Notes and citation

Summary: The worthless shepherd struck in arm and eye is the Antichrist, whom Antiochus Epiphanes prefigured; Christ will destroy him at his coming.

Lemma: Zech 11:17. The interpreters who applied the passage to Antiochus Epiphanes are not named. Theodoret's statement that the Jews will believe in the Antichrist is translated as written. Quotation: 2 Thess 2:8–9. Antiochus's altar: 1 Macc 1:54; Dan 11:31. Migne's marginal references and footnotes are removed.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; Migne's marginal references and footnotes read as Greek letters; footnote residue): “Δ ὁ «μείζους → μείζους; βάϊδη) δνθηίυγὰ. → ; υ ἢ Τίιοββ. ιν, 8, 9. ἱ Ἡ ἔσται, χ, τ΄ δ. ΑἸΠον ἰφ. 1. ς. ἢ Ὁ αὐτῷ. 86 Π)000 εἷἶϊ. οϑι ἐν πάσῃ δυνάπει καὶ σημείοις. “ αὐτι ἴῃ Α ροϑί δεξ. ροπίίαγ. → .

Extrabiblical texts: 1 Macc 1:54 (1 Maccabees [in RC, EO canons]; allusion)

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 11.11.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-11-17

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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 11, chapter 12

11.12.1PG 81

α΄. « Λῆμμα λόγου Κυρίον ἐπὶ τὸν Ἰσραήλ Λέγει Κύριος, ἐκτείνων τὸν δ΄ οὐρανὸν, καὶ θεμελιῶν τὴν γῆν, καὶ πλάσσων πνεῦμα ἀνθρώπου ἐν αὐτῷ. » Οὐκ ἐγὼ, φησὶν ὁ Προφήτης, ταῦτα πρὸς ὑμᾶς μαι, ἀλλ᾽ ὁ τοὐδς τοῦ παντὸς ποιητὴς καὶ δημιουργός " ὁ ἔτι νῦν ἐν ταῖς νηδύσι τὰ σώματα διαπλάττων, καὶ ψυχὰς σὺν αὐτοῖς δημιουργεῖσθαι κελεύων, οὗτος δι᾽ ἐμοῦ φθέγγεται "1.

a΄. « Lēmma logou Kyrion epi ton Israēl Legei Kyrios, ekteinōn ton d΄ ouranon, kai themeliōn tēn gēn, kai plassōn pneuma anthrōpou en autǭ. » Ouk egō, phēsin ho Prophētēs, tauta pros hymas mai, all᾽ ho touds tou pantos poiētēs kai dēmiourgos " ho eti nyn en tais nēdysi ta sōmata diaplattōn, kai psychas syn autois dēmiourgeisthai keleuōn, houtos di᾽ emou phthengetai "1.

[Zech 12:1] 1. "The burden of the word of the Lord upon Israel, says the Lord, who stretches out the heaven and lays the foundation of the earth and forms the spirit of man within him." It is not I, says the prophet, who [say] these things to you, but the Maker and Creator of this universe, who even now forms bodies in the womb and commands souls to be created together with them: he speaks through me.

Zech 12:1 (quotation, high confidence)

Notes and citation

Summary: The Creator of heaven, earth and every human soul is the one who speaks this burden on Israel.

Lemma: Zech 12:1. That each soul is created together with its body is Theodoret's own statement.

Cite (SBL): Theodoret, Comm. Proph. min. 11.12.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-1

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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.

11.12.2PG 81

β΄. « Καὶ ἰδοὺ 55 ἐγὼ τίθημι τὴν Ἱερουσαλὴμ, ὡς πρόθυρα σαλευόμενα πᾶτι τοῖς λαοῖς κύκλῳ, καὶ ἐν τῇ Ἰουδαίᾳ " ἔσται περιοχὴ ἐν τῇ ᾿Ιεραυσαλήμ. » Εὐάλωτον, φησι. καὶ εὐχαταγώνιστον πᾶσι τοῖς ἔθνεσιν ἀποκαταστήσω τήνδε τὴν πόλιν, καὶ ἐοικυΐαν μέλλουσιν, ὥστε τοὺς πολεμίους τῆς ἐμῆς προνοίας καὶ τὰ φυόμενα ἐντεῦθεν ἐπαγαγεῖν κακά.

b΄. « Kai idou 55 egō tithēmi tēn Hierousalēm, hōs prothyra saleuomena pati tois laois kyklǭ, kai en tę̄ Ioudaią " estai periochē en tę̄ ᾿Ierausalēm. » Eualōton, phēsi. kai euchatagōniston pasi tois ethnesin apokatastēsō tēnde tēn polin, kai eoikyïan mellousin, hōste tous polemious tēs emēs pronoias kai ta phyomena enteuthen epagagein kaka.

2. "And behold, I make Jerusalem like shaken thresholds for all the peoples round about, and in Judea there will be a siege against Jerusalem." I will make this city easy for all the nations to capture and overcome, he says, and like … so that the enemies [deprived] of my providence … bring on the evils that grow from it.

Zech 12:2 (quotation, high confidence)

Notes and citation

Summary: God will make Jerusalem easy prey for the nations.

Lemma: Zech 12:2. The comment is garbled in the scan (…).

Cite (SBL): Theodoret, Comm. Proph. min. 11.12.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-2

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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.

11.12.3PG 81

Υ΄. « Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, θήσομαι τὴν. σιϑ. πᾶς ὁ καταπατῶν αὐτὴν ἐμπαίζων ἐμπαίξεται, καὶ ἐπισυναχθήσεται ἐπ᾽ αὐτὴν πάντα τὰ ἔθνη τῆς γῆς.» Ἐπειδὴ γὰρ τὸν λίθον ἐκεῖνον, τὸν πολυτελῆ, τὸν ἐκλεκτὸν, τὸν ἔντιμον, κατὰ τὴν τοῦ Ἢσαϊου προφητείαν, τὸν γενόμενον εἰς κεφαλὴν λίθῳ παραπλησίως, καταπατεῖσθαι αὐτὴν ὑπὸ πάντων παρασχενάσω ἐμπαροινούντων, καὶ ἐφ᾽ ὕδρει συναγομένων. Αὕτη δὲ ἡ προφητεία τῶν πραγμάτων ἔχει τὴν μαρτυρίαν. Ἔστι γὰρ ἰδεῖν τὸν πάλαι ἅγιον καὶ σεπτὸν χαταπατούμενον τόπον. ᾿Αλλὰ ταῦτα μὲν αὐτοῖς μετὰ τὸ σταυρὸν καὶ τὴν μανίαν ἐχείνην συνέθη " πρὸ δὲ παύτης τῆς τόλμης, τῆ; θείας κηδεμονίας διηνεκῶς ἀπολαύοντες διετέλεσαν, Τοῦτο γὰρ καὶ ὁ προφητικὸς διδάσκει λόγος, τοῦ θεοῦ τῶν ὅλων προσφέροντος τὴν ὑπόσχεσιν, ὅτι Τῶν Μακεδονικῶν αὐτοῖς ἐπελθόντων ἐθνῶν 35, καὶ τοὺς ἵππους τῆς φυσιχῇῆς θρασύτητος, καὶ τούτους μετὰ τῶν ὀχουμένων ἀνοίᾳ καὶ δειλίᾳ περιθαλῶ, τὸν δὲ Ἰούδαν τῆς ἐμῆς ἀξιώσω προνοίας. Τοῦτο γὰρ παρεδήλωσεν, εἰρηκώς " δ᾽, ε΄. « Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος παντοχράτωρ, πατάξω πάντα ἵππον ἐν ἐκστάσει, καὶ τὸν ἀναδάτην αὐτοῦ ἐν παραφρονήσει “ ἐπὶ δὲ "" τὸν οἶκον Ἰούδα διανοίξω τοὺς ὀφθαλμούς μου, καὶ πάντας τοὺς ἵππους τῶν λαῶν πατάξω ἐν ἀποτυφλώσει. Καὶ ἐροῦσιν οἱ χιλίαρχοι Ἰούδα πάντες 3" ἐν ταῖς καρδίαις αὑτῶν " Εὐρήσομεν ἑαυτοῖς τοὺς κατοἰκοῦντας ἹἹερουσαλὴῆμ, ἐν Κυρίῳ παντοκράτορι Θεῷ αὐτῶν. ν Οὐδὲν, φησὶ, τυφλωττόντων … οἱ ἵπποι τῶν πολεμίων τῇδε κἀκεῖσε περιπλανώμενοι, ὥστε θαῤῥήσαντας τῶν ᾿Ιουδαίων τοὺς στρατηγοὺς πρὸς ἀλλήλους εἰπεῖν, ὅτι Πλήρης ἡ Ἱερουσαλὴμ διὰ τὴν τοῦ Θεοῦ ῥοπὴν οἰκητόρων γενήσεται.

Y΄. « Kai estai en tę̄ hēmerą ekeinę̄, thēsomai tēn. siϑ. pas ho katapatōn autēn empaizōn empaixetai, kai episynachthēsetai ep᾽ autēn panta ta ethnē tēs gēs.» Epeidē gar ton lithon ekeinon, ton polytelē, ton eklekton, ton entimon, kata tēn tou Ēsaïou prophēteian, ton genomenon eis kephalēn lithǭ paraplēsiōs, katapateisthai autēn hypo pantōn paraschenasō emparoinountōn, kai eph᾽ hydrei synagomenōn. Hautē de hē prophēteia tōn pragmatōn echei tēn martyrian. Esti gar idein ton palai hagion kai septon chatapatoumenon topon. ᾿Alla tauta men autois meta to stauron kai tēn manian echeinēn synethē " pro de pautēs tēs tolmēs, tē? theias kēdemonias diēnekōs apolauontes dietelesan, Touto gar kai ho prophētikos didaskei logos, tou theou tōn holōn prospherontos tēn hyposchesin, hoti Tōn Makedonikōn autois epelthontōn ethnōn 35, kai tous hippous tēs physichę̄ēs thrasytētos, kai toutous meta tōn ochoumenōn anoią kai deilią perithalō, ton de Ioudan tēs emēs axiōsō pronoias. Touto gar paredēlōsen, eirēkōs " d᾽, e΄. « En tę̄ hēmerą ekeinę̄, legei Kyrios pantochratōr, pataxō panta hippon en ekstasei, kai ton anadatēn autou en paraphronēsei “ epi de "" ton oikon Iouda dianoixō tous ophthalmous mou, kai pantas tous hippous tōn laōn pataxō en apotyphlōsei. Kai erousin hoi chiliarchoi Iouda pantes 3" en tais kardiais hautōn " Eurēsomen heautois tous katoikountas HiIerousalēēm, en Kyriǭ pantokratori Theǭ autōn. n Ouden, phēsi, typhlōttontōn … hoi hippoi tōn polemiōn tę̄de kakeise periplanōmenoi, hōste tharrhēsantas tōn ᾿Ioudaiōn tous stratēgous pros allēlous eipein, hoti Plērēs hē Hierousalēm dia tēn tou Theou rhopēn oikētorōn genēsetai.

3. "And it will be on that day that I will make [Jerusalem a stone trodden by all the nations]; everyone who tramples it will utterly mock it, and all the nations of the earth will be gathered against it." For since [they rejected] that stone, the precious, the chosen, the honored, according to the prophecy of Isaiah, which became the head [of the corner], I will make the city, like a stone, trampled by all, who will treat it with drunken insolence and gather against it to outrage it. The events bear witness to this prophecy: for one can see the place, once holy and venerable, trampled underfoot. But these things befell them after the cross and that madness; before this audacity they continued constantly to enjoy the divine care. The prophetic word teaches this too, when the God of all offers the promise that, when the Macedonian nations come against them, he will cover both the horses, for all their natural boldness, and their riders with folly and cowardice, but will count Judah worthy of his providence. For this is what he indicated by saying: (4–5) "On that day, says the Lord Almighty, I will strike every horse with bewilderment and its rider with madness; but upon the house of Judah I will open my eyes, and I will strike all the horses of the peoples with blindness. And all the chiliarchs of Judah will say in their hearts: We will find for ourselves the inhabitants of Jerusalem in the Lord Almighty their God." The enemies' horses, he says, [differing] in nothing from the blind, … wandering here and there, so that the generals of the Jews took courage and said to one another that Jerusalem will be full of inhabitants because of God's aid.

Textual problem in this passage: see the notes.

Zech 12:3 (quotation, high confidence) · Zech 12:4 (quotation, high confidence) · Zech 12:5 (quotation, high confidence) · Isa 28:16 (allusion, high confidence) · Ps 118:22 (117:22 LXX) (allusion, medium confidence)

Notes and citation

Summary: Jerusalem, trampled by the nations after it rejected the precious stone, was earlier protected by God against the Macedonians, whose horses he struck with blindness.

Lemma: Zech 12:3 (words lost in the scan are supplied in brackets from the LXX); Theodoret goes on to 12:4–5. The stone: Isa 28:16; Ps 118:22. Theodoret's view that Jerusalem's ruin followed the crucifixion is translated as written. Migne's Latin column and footnotes are removed.

Notes on the original text

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Cite (SBL): Theodoret, Comm. Proph. min. 11.12.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-3

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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.

11.12.6PG 81

ς΄. ε Ἐν τῇ ἡμέρᾳ ἐκείνῃ θήσομαι τοὺς χιλιάρχους Ἰούδα, ὡς δαλὸν πυρὸς ἐν ξύλοις, καὶ ὡς λαμπάδα πυρὸς ἐν καλάμῃ, καὶ καταφάγονται ἐκ δεξιῶν καὶ ἐξ εὐωνύμων πάντας τοὺς λαοὺς κυκλόθεν. » Καθάπερ γὰρ, φησὶ, καὶ δαλὸς ἐξάπτει τὰ ξύλα, καὶ φλὸξ ἀναλίσκει καλάμην" οὕτως οὗτοι τοὺς πάντοθεν αὐτοῖς ἐπιόντας χαταναλώσουσι πολεμίους. « Καὶ κατοικήσει Ἱερουσαλὴμ ἔτι καθ᾽ ἑαυτήν "5" » ἀντὶ ποῦ, κατὰ νόμον πολιτευομένη, καὶ τῶν ἐθνῶν κεχωρισμένη. Τούτου δὲ ἀπήλαυσεν, ἕως κατὰ τοῦ

s΄. e En tę̄ hēmerą ekeinę̄ thēsomai tous chiliarchous Iouda, hōs dalon pyros en xylois, kai hōs lampada pyros en kalamę̄, kai kataphagontai ek dexiōn kai ex euōnymōn pantas tous laous kyklothen. » Kathaper gar, phēsi, kai dalos exaptei ta xyla, kai phlox analiskei kalamēn" houtōs houtoi tous pantothen autois epiontas chatanalōsousi polemious. « Kai katoikēsei Hierousalēm eti kath᾽ heautēn "5" » anti pou, kata nomon politeuomenē, kai tōn ethnōn kechōrismenē. Toutou de apēlausen, heōs kata tou

6. "On that day I will make the chiliarchs of Judah like a firebrand among wood and like a torch of fire among stubble, and they will devour on the right and on the left all the peoples round about." For just as a firebrand kindles wood and a flame consumes stubble, he says, so these will consume the enemies who come against them from all sides. "And Jerusalem will yet dwell by itself," that is, living according to the law and separated from the nations. It enjoyed this until, against the …

Zech 12:6 (quotation, high confidence)

Notes and citation

Summary: Judah's commanders will consume their enemies, and Jerusalem will live apart under the law.

Lemma: Zech 12:6. The section breaks off in mid-sentence.

Cite (SBL): Theodoret, Comm. Proph. min. 11.12.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-6

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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.

11.12.7PG 81

ζ΄. «Καὶ σώσει Κύριος" τὰ σκηνώματα Ἰούδα καθὼς ἀπ᾽ ἀρχῆς, ὅπως μὴ μεγαλύνηται καύχημα οἴχου Δαβὶδ, καὶ ἕπαρσις τῶν κατοικούντων Ἵερουσαλὴμ ἐπὶ τὸν Ἰούδαν.» Γνώσονται γὰρ διὰ τῆς πείρας, ὡς δίχα τῆς θείας ῥοπῆς οὐδὲν κατορθῶσαι δεδύνηνται. Τοῦτο δὲ μαθόντες, οὔτε τῇ βασιλικῇ δυνάμει μεγαφρονήσουσιν, οὔτε τῷ μεγέθει τῶν

z΄. «Kai sōsei Kyrios" ta skēnōmata Iouda kathōs ap᾽ archēs, hopōs mē megalynētai kauchēma oichou Dabid, kai heparsis tōn katoikountōn Hierousalēm epi ton Ioudan.» Gnōsontai gar dia tēs peiras, hōs dicha tēs theias rhopēs ouden katorthōsai dedynēntai. Touto de mathontes, oute tę̄ basilikę̄ dynamei megaphronēsousin, oute tǭ megethei tōn

7. "And the Lord will save the tents of Judah as from the beginning, so that the boast of the house of David and the exaltation of the inhabitants of Jerusalem may not be magnified over Judah." For they will know by experience that without divine aid they have been able to accomplish nothing. And having learned this, they will neither pride themselves on royal power nor on the greatness of …

Zech 12:7 (quotation, high confidence)

Notes and citation

Summary: God saves Judah first so that neither the royal house nor Jerusalem may boast of its own strength.

Lemma: Zech 12:7. The section breaks off in mid-sentence.

Cite (SBL): Theodoret, Comm. Proph. min. 11.12.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-7

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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.

11.12.8PG 81

η΄. «Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ὑπερασπιεῖ Κύριος ὑπὲρ τῶν κατοικούντων τὴν "" Ἱερουσαλήμ " καὶ ἔσται ὁ ἀσθενῶν ἐν αὐτοῖς ἐν ἐκείνῃ τῇ ἡμέρᾳ, ὡς οἶκος Δα- 6ἰδ- ὁ δὲ οἶκος Δαδὶδ, ὡς οἶκος Κυρίου, ὡς ἄγγελος Κυρίου ἐνώπιον αὐτῶν. ν» Καὶ τῆς θείας προμηθείας ( ἑξαρτήσουσι τὰς ἐλπίδας, οὗ χάριν τῶν ἁπάντων ὁ Κύριος πάσης αὐτοὺς ἀντιλήψεως ἀξιώσει, καὶ τοσαὐτὴν αὐτοῖς παρέξει ῥώμην, ὥστε τὸν ἀσθενέστατον τῷ βασιλικῷ παραδάλλεσθαι οἴκῳ (τοῦτον "5 γὰρ ἐκάλεσεν οἶκον Δαδίδ),, τὸν δὲ βασιλικὸν οἶκον τοῦ θείου οἴχου μιμεῖσθαι τὸ ἄσυλον, ὥστε πάντα: εἰς αὐτὸν, ὡς εἰς τὸν θεῖον καταφεύγειν νεὼν, ἣ ὡς ἀγγέλῳ εἰς σωτηρίαν ἀπεσταλμένῳ θαῤῥεῖν " τοσοῦτον γὰρ ἀπὸ τῆς νίκης οἱ περὶ Ἰούδαν καὶ Ἰωνάθαν ἑχαρπώσαντο κλέος, ὥστε τοὺς περιοίκους, σαι τὴν συμμαχίαν ᾿ οὐ μόνον δὲ οἱ πελάξοντες, ἀλλὰ καὶ οἱ παμπόλλων ἡμερῶν ὁδὸν ἀφεστηκότες, καὶ ἐν τοῖς ἑσπερίοις κατοικοῦντες μέρεσι ᾿Ρωμαῖοι, καὶ Σπαρτιᾶται, τὴν τούτων συμμαχίαν μετὰ πολ- Ὁ λῆς ἠσπάσαντο προθυμίας. 0΄, ἡ’ «Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ζητήσω ἐξᾶραι πάντα τὰ ἔθνη τὰ ἐρχόμενα ἐπὶ Ἱερουσαλήμ. Καὶ ἐκχεῶ ἐπὶ τὸν οἶκον Δαδὶδ, καὶ ἐπὶ τοὺς κατοἰκοῦντας Ἱερουσαλὴμ, Πνεῦμα χάριτος καὶ οἰκτιρμοῦ.» ᾿Αλλ' ἐγὼ μὲν αὐτοὺς τοσαύταις εὐεργεσίαις ἐπέχλυσα τοὺς μὲν ἐπιόντας αὐτοῖς πολεμίους παντοδαπαῖς εἰδέα:ς " θανάτου παραδιδοὺς, αὑτοῖς δὲ ἀνοΐγων τὰ; τοῦ ἐλέον πηγὰς, καὶ παντοίας αὐὖτοὺς ἀναπιμπλῶν χάριτος " αὐτοὶ δὲ με παραγενόμενον τοῖς ἐναντίοις ἡμείψαντο, καὶ σταυρῷ τὴν πλευρὰν … διδτέλεσαν. ᾿Αλλ᾽ ὅμως οὐκ εἰς μακρὰν ὄψονταί με μετὰ τῆς θείας ἐπιφαινόμενον δόξης, καὶ τὴν οἰκείαν παραφροσύνην θρηνήσουσι, καὶ πρωτοτόκου νεανίου μεμήσονται πένθος, παραπλησίως τοῖς ἐκεῖνον ὁλο- « Ὄψονται γὰρ, φησὶ, πρός με, εἰς ὃν ἐξεκέντησαν 35, καὶ κόψονται ἐπ᾽ αὐτῷ κοπετὸν, ὡς ἐπ᾽ ἀγαπητῷ, καὶ ὀδυνηθήσονται ἐφ᾽ ἑαυτοῖς ὀδύνην, ὡς ἐπὶ πρωτοτόκῳ", (τα΄.) Ἐν τῇ ἡμέρᾳ ἐκείνῃ μεγαλυνθήσεται ὁ κοπετὸς Ἱερουσαλὴμ", ὡς κοπετὸς ῥοῶνος ἐν πεδίῳ ἐχχοπτομένου. » Καθάπερ γὰρ ὑλοτόμοι ῥόας ὅτι πλείστα; ἐχτέμνοντες κτύπον ἀποτελοῦσι πολύν " οὕτως ὁ τούτων χομμὸς χαταχτυπήσει πάντων τὰς ἀκοάς. Οὐκ ἁπλῶς δὲ, τὰ ἄλλα δένδρα καταλιπὼν, τῆς ῥόας τέθεικε τὴν εἰκόνα." ἀλλ᾽ ἐπειδὴ καὶ ἀγαπητοῦ καὶ πρωτοτόκου πένθει τὸ ἐχείνων ἀπείχασε πένθος ἀγάπης δὲ τύπος ἡ ῥόα, συνημμένους ἔχουσα λίαν καὶ ἡνωμένους τοὺς κόκκους, εἰκότως τῇ τούτων τῶν δένδρων τομῇ τὸν ἐκεῖνον ιβ'-ἰδ, ε Καὶ κόψεται ἡ γῆ κατὰ φυλάς " - φυλὴ οἵχου Δαδὶδ καθ᾽ ἑαυτὴν, καὶ αἱ γυναῖκες αὐτῶν καθ᾽ ἑαυτάς. Φυλὴ οἴχου Νάθαν καθ᾽ ἑαυτὴν, καὶ αἱ γυναΐῖχες αὐτῶν καθ᾽ ἑαυτάς " φυλὴ οἴχου Λευῖ καθ᾽ ἑαυτὴν, καὶ αἱ γυναῖκες αὐτῶν καθ' ἑαυτάς " φυλὴ τοῦ ὃ Συμεὼν καθ᾽ ἑαυτὴν, καὶ αἱ γυναῖκες αὖτῶν χαϑ᾽ ἑαυτάς. Πᾶσαι αἱ ὑπολελειμμέναι φυλαὶ, φυλὴ καθ᾽ ἑχυτὴν,, καὶ αἱ γυναῖκες αὐτῶν καθ᾽ ἑαυτάς. ν Τοῦτο λέγει, ὅτι κατὰ φυλὰς διαιρεθέντες, ς χωρὶς μὲν ἄνδρε:, χωρὶς δὲ γυναῖκες τοῦτο δράδφᾳυσι. Καὶ μέμνηται οὐ μόνον φυλῶν, ἀλλὰ καὶ πατριῶν, «ἧς τε τοῦ Δαδὶδ, ἣ τὰ; περὶ τοῦ Δεσπότου Χριστοῦ ἐπαγγελίας ἐδέξατο, καὶ τοῦ Νάθαν, ὃς τηνικάδε προφητεΐων, καὶ τῆς τοῦ Δαδὶδ ἤχουτε προφητείας, καὶ αὐτὸς ἐκείνῳ προσέφερε τὰ οἰκεῖα θεσπίσματα. Μνημονεύσας δὲ καὶ τῆς τοῦ Λευῖ φυλῆς καὶ τῆς «οὔ Συμεὼν, ὕστερον ἐπήγαγε " ε Πᾶσαι αἱ ὑπολελειμμέναι φυλαὶ, φυλὴ" καθ᾽ ἑαυτὴν χόψεται, καὶ αἱ γυναῖκες αὐτῶν καθ᾽ ἑαυτάς. » Τοῦτο δὲ καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγελίοις προείρηχε “«Τότε ὄψονται " πὸ σημεῖον τοῦ ΥἹοῦ τοῦ ἀνθρώπου ἐν τῷ οὐρανῷ, καὶ τότε κόψονται πᾶσαι αἱ φυλαὶ τῆς γῆς.» Δῆλον δὲ, ὅτι ὅσοι τὸ θεῖον οὐκ ἐδέξαντο κήρυγμα, θρηνήσουσι τὸν οἰκεῖον προσμένοντες ὄλεθρον. ᾿Αλλὰ ταῦτα μὲν ἔσται κατὰ τὸν τῆς συντελείας καιρόν. Τέως δὲ, φησὶ, τῆς ἐμῆς αὐτοὺς ἀξιώσω προμηθείας, καὶ ταῦτα εἰδὼς ὡς παραγενόμενον ἐπ᾽ εὐεργεσίᾳ σταυ-

ē΄. «Kai estai en tę̄ hēmerą ekeinę̄, hyperaspiei Kyrios hyper tōn katoikountōn tēn "" Hierousalēm " kai estai ho asthenōn en autois en ekeinę̄ tę̄ hēmerą, hōs oikos Da- 6id- ho de oikos Dadid, hōs oikos Kyriou, hōs angelos Kyriou enōpion autōn. n» Kai tēs theias promētheias ( hexartēsousi tas elpidas, hou charin tōn hapantōn ho Kyrios pasēs autous antilēpseōs axiōsei, kai tosautēn autois parexei rhōmēn, hōste ton asthenestaton tǭ basilikǭ paradallesthai oikǭ (touton "5 gar ekalesen oikon Dadid),, ton de basilikon oikon tou theiou oichou mimeisthai to asylon, hōste panta: eis auton, hōs eis ton theion katapheugein neōn, hē hōs angelǭ eis sōtērian apestalmenǭ tharrhein " tosouton gar apo tēs nikēs hoi peri Ioudan kai Iōnathan hecharpōsanto kleos, hōste tous perioikous, sai tēn symmachian ᾿ ou monon de hoi pelaxontes, alla kai hoi pampollōn hēmerōn hodon aphestēkotes, kai en tois hesperiois katoikountes meresi ᾿Rōmaioi, kai Spartiatai, tēn toutōn symmachian meta pol- Ho lēs ēspasanto prothymias. 0΄, hē’ «Kai estai en tę̄ hēmerą ekeinę̄, zētēsō exarai panta ta ethnē ta erchomena epi Hierousalēm. Kai ekcheō epi ton oikon Dadid, kai epi tous katoikountas Hierousalēm, Pneuma charitos kai oiktirmou.» ᾿All' egō men autous tosautais euergesiais epechlysa tous men epiontas autois polemious pantodapais eidea:s " thanatou paradidous, hautois de anoïgōn ta? tou eleon pēgas, kai pantoias auytous anapimplōn charitos " autoi de me paragenomenon tois enantiois hēmeipsanto, kai staurǭ tēn pleuran … didtelesan. ᾿All᾽ homōs ouk eis makran opsontai me meta tēs theias epiphainomenon doxēs, kai tēn oikeian paraphrosynēn thrēnēsousi, kai prōtotokou neaniou memēsontai penthos, paraplēsiōs tois ekeinon holo- « Opsontai gar, phēsi, pros me, eis hon exekentēsan 35, kai kopsontai ep᾽ autǭ kopeton, hōs ep᾽ agapētǭ, kai odynēthēsontai eph᾽ heautois odynēn, hōs epi prōtotokǭ", (ta΄.) En tę̄ hēmerą ekeinę̄ megalynthēsetai ho kopetos Hierousalēm", hōs kopetos rhoōnos en pediǭ echchoptomenou. » Kathaper gar hylotomoi rhoas hoti pleista? echtemnontes ktypon apotelousi polyn " houtōs ho toutōn chommos chatachtypēsei pantōn tas akoas. Ouk haplōs de, ta alla dendra katalipōn, tēs rhoas tetheike tēn eikona." all᾽ epeidē kai agapētou kai prōtotokou penthei to echeinōn apeichase penthos agapēs de typos hē rhoa, synēmmenous echousa lian kai hēnōmenous tous kokkous, eikotōs tę̄ toutōn tōn dendrōn tomę̄ ton ekeinon ib'-id, e Kai kopsetai hē gē kata phylas " - phylē hoichou Dadid kath᾽ heautēn, kai hai gynaikes autōn kath᾽ heautas. Phylē oichou Nathan kath᾽ heautēn, kai hai gynaïiches autōn kath᾽ heautas " phylē oichou Leui kath᾽ heautēn, kai hai gynaikes autōn kath' heautas " phylē tou ho Symeōn kath᾽ heautēn, kai hai gynaikes autōn chaϑ᾽ heautas. Pasai hai hypoleleimmenai phylai, phylē kath᾽ hechytēn,, kai hai gynaikes autōn kath᾽ heautas. n Touto legei, hoti kata phylas diairethentes, s chōris men andre:, chōris de gynaikes touto dradphąusi. Kai memnētai ou monon phylōn, alla kai patriōn, «hēs te tou Dadid, hē ta? peri tou Despotou Christou epangelias edexato, kai tou Nathan, hos tēnikade prophēteïōn, kai tēs tou Dadid ēchoute prophēteias, kai autos ekeinǭ prosephere ta oikeia thespismata. Mnēmoneusas de kai tēs tou Leui phylēs kai tēs «ou Symeōn, hysteron epēgage " e Pasai hai hypoleleimmenai phylai, phylē" kath᾽ heautēn chopsetai, kai hai gynaikes autōn kath᾽ heautas. » Touto de kai ho Kyrios en tois hierois Euangeliois proeirēche “«Tote opsontai " po sēmeion tou HuIou tou anthrōpou en tǭ ouranǭ, kai tote kopsontai pasai hai phylai tēs gēs.» Dēlon de, hoti hosoi to theion ouk edexanto kērygma, thrēnēsousi ton oikeion prosmenontes olethron. ᾿Alla tauta men estai kata ton tēs synteleias kairon. Teōs de, phēsi, tēs emēs autous axiōsō promētheias, kai tauta eidōs hōs paragenomenon ep᾽ euergesią stau-

8. "And it will be on that day that the Lord will shield the inhabitants of Jerusalem; and the weak among them on that day will be like the house of David, and the house of David like the house of the Lord, like the angel of the Lord before them." And they will hang their hopes on divine providence; for this reason the Lord of all will count them worthy of every help and give them such strength that the weakest will be compared to the royal house (for this is what he called the house of David), and the royal house will imitate the inviolability of the divine house, so that all flee to it as to the divine temple, or take courage as in an angel sent for salvation. For Judas and Jonathan and their men reaped such fame from their victory that their neighbors [sought] their alliance; and not only those nearby, but also those many days' journey away who lived in the western parts, the Romans and the Spartans, welcomed alliance with them with great eagerness. (9–10) "And it will be on that day that I will seek to remove all the nations that come against Jerusalem. And I will pour out upon the house of David and upon the inhabitants of Jerusalem a Spirit of grace and compassion." But I, though I flooded them with so many benefits, handing over to death of every kind the enemies who came against them, opening for them the springs of mercy and filling them with grace of every kind, was repaid by them, when I came, with the opposite: on the cross they [pierced] my side … But nevertheless before long they will see me appearing with divine glory, and will lament their own madness, and will imitate the mourning for a firstborn young man, like those who lament him: "For they will look," he says, "on me, whom they pierced, and they will beat their breasts over him with a lament as over a beloved one, and grieve for themselves with grief as over a firstborn. (11) On that day the lament of Jerusalem will be great, like the lament of a pomegranate grove cut down in the plain." For just as woodcutters cutting down a great many pomegranates make a great noise, so their mourning will strike the ears of all. He did not set down the image of the pomegranate idly, passing over the other trees; but since he had likened their mourning to mourning for a beloved and firstborn, and the pomegranate is a type of love, having its seeds very closely joined and united, he rightly [compared their lament] to the cutting of these trees. (12–14) "And the land will mourn by tribes: the tribe of the house of David by itself, and their wives by themselves; the tribe of the house of Nathan by itself, and their wives by themselves; the tribe of the house of Levi by itself, and their wives by themselves; the tribe of Simeon by itself, and their wives by themselves; all the remaining tribes, each tribe by itself, and their wives by themselves." He means that, divided by tribes, men apart and women apart, they will do this. And he mentions not only tribes but also families: that of David, which received the promises about Christ the Master, and that of Nathan, who prophesied at that time, heard David's prophecy, and himself brought him his own oracles. Having mentioned also the tribe of Levi and that of Simeon, he added afterwards: "All the remaining tribes, each tribe by itself, will mourn, and their wives by themselves." The Lord too foretold this in the holy Gospels: "Then they will see the sign of the Son of Man in heaven, and then all the tribes of the earth will mourn." It is clear that all who did not receive the divine preaching will lament as they await their own destruction. But these things will be at the time of the consummation. Meanwhile, he says, I will count them worthy of my providence, even knowing that, when I came for their benefit, they [would] crucify …

Textual problem in this passage: see the notes.

Zech 12:8 (quotation, high confidence) · Zech 12:9 (quotation, high confidence) · Zech 12:10 (quotation, high confidence) · Zech 12:11 (quotation, high confidence) · Zech 12:12 (quotation, high confidence) · Zech 12:13 (quotation, high confidence) · Zech 12:14 (quotation, high confidence) · John 19:34 (allusion, high confidence) · John 19:37 (allusion, high confidence) · Matt 24:30 (quotation, high confidence)

Notes and citation

Summary: God's protection made the Maccabean house of David renowned, yet the people pierced him when he came; at his glorious return they will mourn him as a firstborn, tribe by tribe.

Lemma: Zech 12:8; Theodoret goes on to 12:9–14. The alliances: 1 Macc 8 (Romans); 12:1–23 (Spartans). Fulfillment: John 19:34, 37; Matt 24:30. The mourning is placed at the consummation. Words lost in the scan are supplied by sense in brackets or marked …; Migne's footnotes are removed. The sentence continues in the next section.

Notes on the original text

Digital text corrected (Migne's footnotes read as Greek letters): Δ αὐτήν. " Κύρ, ΕκΑ εἰ Ο βυρρ. 5: τὴν, Πε5. ἰπ ἃ. 506 τοῦτο. 57 ( ἰδέαις. → … .

Extrabiblical texts: 1 Macc 8:1-32 (1 Maccabees [in RC, EO canons]; allusion); 1 Macc 12:1-23 (1 Maccabees [in RC, EO canons]; allusion)

Topics: Christology, Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 11.12.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-12-8

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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.

Preface 11, chapter 13

11.13.1PG 81

α΄. « Πᾶς τόπος διανοιγόμενος ἔσται τῷ οἴκῳ Δαθὶδ καὶ τοῖς κατοικοῦσιν Ἱερουσαλὴμ, εἰς τὴν μεταχίνησιν καὶ εἰς τὸν ῥαντισμόν. ν» Οἱ δὲ περὶ τὸν Σύμμαχον, «Ἔσται, φησὶν, ἄνοιγομένη πηγὴ τῷ οἴκῳ Δαδίδ. » Τίς δὲ αὕτη, αὑτὸς ὁ Κύριος διὰ μίου διδάσκει" ε« Ἐμὲ ἐγκατέλιπον, πηγὴν ὕδατος ζωῆς. » Καὶ ἐν τοῖς ἱεροῖς Εὐαγγελίοις φησίν" τις διψᾷ, ἐρχέσθω πρός με, καὶ πινέτω.» Καὶ, « Ἔσται τὸ ὕδωρ, ὅ ἐγὼ δώσω αὐτῷ, πηγὴ ὕδατος ζῶντος, ἀλλομένου εἰς ζωὴν αἰώνιον. » Αὕτη ἀνεῴγη τῷ οἴκῳ Δαδίδ - ἐξ ἐκείνης γὰρ τῆς συγγενείας τὴν ἀνθρωπείαν φύσιν ἀνέλαδεν. ᾿Ανεῴγη δὲ καὶ τοῖς κατοικοῦσιν Ἱερουσαλὴμ, εἰς τὴν μεταχίνησιν τὴν ἀπὸ τῆς Παλαιᾶς Διαθήκης ἐπὶ τὴν Καινὴν γεγενημένην, καὶ εἰς τὸν ῥαντισμὸν τοῦ ἁγίου βαπτίσματος, δι' οὗ τὴν ἄφεσιν τῶν ἁμαρτιῶν ἐδεξάμεθα. Τηνικαῦτα, φησὶν ὁ τῶν δυνάμεων Κύριος"

a΄. « Pas topos dianoigomenos estai tǭ oikǭ Dathid kai tois katoikousin Hierousalēm, eis tēn metachinēsin kai eis ton rhantismon. n» Hoi de peri ton Symmachon, «Estai, phēsin, anoigomenē pēgē tǭ oikǭ Dadid. » Tis de hautē, hautos ho Kyrios dia miou didaskei" e« Eme enkatelipon, pēgēn hydatos zōēs. » Kai en tois hierois Euangeliois phēsin" tis dipsą, erchesthō pros me, kai pinetō.» Kai, « Estai to hydōr, ho egō dōsō autǭ, pēgē hydatos zōntos, allomenou eis zōēn aiōnion. » Hautē aneǭgē tǭ oikǭ Dadid - ex ekeinēs gar tēs syngeneias tēn anthrōpeian physin aneladen. ᾿Aneǭgē de kai tois katoikousin Hierousalēm, eis tēn metachinēsin tēn apo tēs Palaias Diathēkēs epi tēn Kainēn gegenēmenēn, kai eis ton rhantismon tou hagiou baptismatos, di' hou tēn aphesin tōn hamartiōn edexametha. Tēnikauta, phēsin ho tōn dynameōn Kyrios"

[Zech 13:1] 1. "Every place will be opened for the house of David and the inhabitants of Jerusalem, for removal and for sprinkling." Symmachus and his school [render]: "There will be," he says, "an opened fountain for the house of David." What this is, the Lord himself teaches through [Jeremiah]: "They have forsaken me, the fountain of the water of life." And in the holy Gospels he says: "[If] anyone thirsts, let him come to me and drink." And: "The water that I will give him will be a fountain of living water, springing up to eternal life." This fountain was opened for the house of David, for from that kinship he took human nature. And it was opened also for the inhabitants of Jerusalem, for the removal from the Old Covenant to the New, and for the sprinkling of holy baptism, through which we have received the forgiveness of sins. At that time, says the Lord of hosts:

Zech 13:1 (quotation, high confidence) · Jer 2:13 (quotation, high confidence) · John 7:37 (quotation, high confidence) · John 4:14 (quotation, high confidence)

Notes and citation

Summary: The fountain opened for David's house is Christ, the source of living water, and the sprinkling is baptism for the forgiveness of sins.

Lemma: Zech 13:1. Quotations: Jer 2:13; John 7:37; John 4:14. Migne's Latin column and footnotes are removed; a few words lost with them are supplied in brackets.

Notes on the original text

Digital text corrected (Migne's Latin column and footnotes read as Greek letters; Migne's Latin column read as Greek letters): Δ δι οὐ Ἀν] ποία ἐπα Γ, ποὺ 8116 φυδπὶ αὶ τῆι; οἱ πὶ Αἰ ἢ πιο! Ποία! οἱ Ρ᾽λ ποίαν 8[ πη} } 6} 6556 ἀἰχὶϊ. δὲ υἱτγὶ ἃ τη αἱονῖυυ8, οἱ τυ (λυ! αταπι, οἱ [ἀπι 8 Θανίαἰ8, φυ {πῆς ἰΐ (Δ) 6 ῃ : νεγις : ε Εν ἀρογίυδ. ἴω οι θανί 5. ν Θυΐπ Α → ; οι : ε Μὸ "6, δὲ υῖ}0υαι τ. ν» Εἰ; « οἷ, [08 405 νἱνοηι 8 οἱ βϑι οἷ ἴῃ νἱΐαιν ας εἰ ἴῃ μι ν μζιμ ς Ργορῆρίαβ, 1657 οἱ δρὶγυπὶ ἐπε πν ἀὰἰῃ ἡ εἱ ν ('ος υἱ ᾿θοΙογαὴν ογγουαπὶ Δ} οἰ δη!, οἱ Εκ 40 δι οί. → .

Topics: Baptism, Christology

Cite (SBL): Theodoret, Comm. Proph. min. 11.13.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-1

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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.

11.13.2PG 81

β΄ -δ. Ἐξολοθρεύσω τὰ ὀνόματα τῶν εἰδώλων ἀπὸ τῆς γῆς, καὶ οὐκέτι ἔσται αὐτῶν μνεία " - καὶ τοὺς ψευδοπροφήτας, καὶ τὸ πνεῦμα τὸ ἀκάθαρτον ἐξαρῶ ἀπὸ τῆς γῆς. Καὶ ἔσται ἐὰν προφητεύσῃ ἄνθρωπος ἔτι, καὶ ἐροῦσι " πρὺς αὐτὸν ὁ πατὴρ αὖτοῦ καὶ ἡ μήτηρ αὐτοῦ, οἱ γεννήσαντες αὐτόν" Οὐ ζήσῃ, ὅτι ψευδῆ ἐλάλησας ἐν" ὀνόματι Κυρίου " καὶ συμποδιοῦσιν αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὖτοῦ, οἱ γεννήσαντες αὐτὸν, ἐν τῷ προφητεύειν αὐτόν. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, καταισχυνθήσονται οἱ πρυφῆται, ἕχαστος ἐκ τῆς ὁράσεως αὑτοῦ, ἐν τῷ προφητεύειν αὐτοὺς ", καὶ ἐνδύσονται δέῤῥιν τριχίγην, ἀνθ᾽ ὧν ἐψεύσαντο. » Δῆλον δὲ, ὅτι καὶ τοῦτο διὰ τῶν εἰς τὸν Χριστὸν πεπιστευκότων ἐγένετο. Οὗ μόνον δὲ τῶν εἰδώλων, φησὶ, κατασθέσω τὸ ψεῦδος, ἀλλὰ καὶ τοὺς μαντείαις χρωμένους, καὶ ὑπὸ τοῦ πονηροῦ πνεύματος ἐνεργουμένους, ταύτης ἐλευθερώτω τῆς πλάνης. Τοσαύτη γὰρ εὐσέθεια καθέξει τὴν οἰκουμένην, ὥστε μήτε πατέρα, μήτε μητέρα φείδεσθαι καιδὸς πειρωμένου μαντεύεσθαι, ἀλλὰ καὶ δεσμὰ αὐτῷ περιδάλλειν, καὶ μάστιγας ἐπιφέρειν, καὶ θάνατον ἀπειλεῖν. Καὶ πάντες δὲ οἱ τὸ ψευδῇ προλέγειν αἱρούμενοι, θεώμενοι τῆς εὐσεδεΐας τὴν ἐπικράτειαν, πένθιμον περιδαλοῦνται σχῆμα. Τὸ γὰρ, « Ἐνδύσονται δέῤῥιν τριχίνην, » τοῦτο δηλοῖ. Τοσούτῳ δὲ κατασχεθήσονται δέει, ὡς ἀρνηθῆναι μὲν ἣν πλάνην, γεωργίαν δὲ ἀντ᾽ ἐκείνης ἀσπάξεσθα!, καὶ λέγειν πᾶσιν, ὅτι Εὐθὺς τεχθεὶ; ταύτην παρὰ τῶν πατέρων ἐδιδάχθην τὴν τέχνην.

b΄ -d. Exolothreusō ta onomata tōn eidōlōn apo tēs gēs, kai ouketi estai autōn mneia " - kai tous pseudoprophētas, kai to pneuma to akatharton exarō apo tēs gēs. Kai estai ean prophēteusę̄ anthrōpos eti, kai erousi " prys auton ho patēr autou kai hē mētēr autou, hoi gennēsantes auton" Ou zēsę̄, hoti pseudē elalēsas en" onomati Kyriou " kai sympodiousin auton ho patēr autou kai hē mētēr autou, hoi gennēsantes auton, en tǭ prophēteuein auton. Kai estai en tę̄ hēmerą ekeinę̄, kataischynthēsontai hoi pryphētai, hechastos ek tēs horaseōs hautou, en tǭ prophēteuein autous ", kai endysontai derrhin trichigēn, anth᾽ hōn epseusanto. » Dēlon de, hoti kai touto dia tōn eis ton Christon pepisteukotōn egeneto. Hou monon de tōn eidōlōn, phēsi, katasthesō to pseudos, alla kai tous manteiais chrōmenous, kai hypo tou ponērou pneumatos energoumenous, tautēs eleutherōtō tēs planēs. Tosautē gar eusetheia kathexei tēn oikoumenēn, hōste mēte patera, mēte mētera pheidesthai kaidos peirōmenou manteuesthai, alla kai desma autǭ peridallein, kai mastigas epipherein, kai thanaton apeilein. Kai pantes de hoi to pseudę̄ prolegein hairoumenoi, theōmenoi tēs eusedeïas tēn epikrateian, penthimon peridalountai schēma. To gar, « Endysontai derrhin trichinēn, » touto dēloi. Tosoutǭ de kataschethēsontai deei, hōs arnēthēnai men hēn planēn, geōrgian de ant᾽ ekeinēs aspaxestha!, kai legein pasin, hoti Euthys techthei? tautēn para tōn paterōn edidachthēn tēn technēn.

2–4. "I will destroy the names of the idols from the land, and there will no longer be any remembrance of them; and the false prophets and the unclean spirit I will remove from the land. And it will be, if a man still prophesies, his father and his mother who bore him will say to him: You shall not live, because you have spoken falsehoods in the name of the Lord; and his father and his mother who bore him will bind his feet when he prophesies. And it will be on that day that the prophets will be ashamed, each of his vision, when they prophesy, and they will put on a hairy skin, because they lied." It is clear that this too came about through those who believed in Christ. Not only will I extinguish the falsehood of the idols, he says, but I will also free from this error those who practice divination and are worked on by the evil spirit. For such piety will possess the world that neither father nor mother will spare a child who tries to practice divination, but they will even put bonds on him, beat him, and threaten him with death. And all who choose to foretell falsehoods, seeing piety prevail, will put on the garb of mourning; for this is what "they will put on a hairy skin" shows. And they will be held by such fear as to deny their error, embrace farming instead, and say to all: As soon as I was born I was taught this craft by my parents.

Zech 13:2 (quotation, high confidence) · Zech 13:3 (quotation, high confidence) · Zech 13:4 (quotation, high confidence)

Notes and citation

Summary: Through those who believed in Christ, idolatry and divination were so discredited that families would not tolerate a diviner, and false prophets disowned their craft.

Lemma: Zech 13:2–4.

Cite (SBL): Theodoret, Comm. Proph. min. 11.13.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-2

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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.

11.13.5PG 81

ε΄, ς΄. ε Ἐρεΐ γὰρ, φησίν " Οὐκ εἰμὶ προφήτης ἐγὼ, ὅτι "5 ἄνθρωπος ἐργαζόμενος γῆν "" ἐγώ εἶμι καὶ '"" ἄνθρωπος ἐγέννησέ με ἐκ νεότητός μου. Καὶ ἐροῦσι "5 πρὸς αὐτόν " Τί αἱ πληγαὶ αὗται ἀναμέσον τῶν ὥμων '" σου; Καὶ ἐρεῖ - Ἐπλήγην "ἢ ἐν τῷ οἴκῳ τοῦ ἀγαπητοῦ " μου.» Τοιαύτας γὰρ δέξεται παρὰ τῶν γεγεννηκότων πληγὰς, ὡς μέχρι πολλοῦ φέρειν ἐναργῆ τὰ σημεῖα, καὶ ἐρωτώμενον ὑπὸ τῶν ταῦτα ὁρώντων, πόθεν ταύτας ἐδέξατο τὰς αἰκίας, λέγειν προφανῶς, ὅτι ταύτας αὐτῷ οἱ γεγεννηχότες ὡς …᾿

e΄, s΄. e Ereï gar, phēsin " Ouk eimi prophētēs egō, hoti "5 anthrōpos ergazomenos gēn "" egō eimi kai '"" anthrōpos egennēse me ek neotētos mou. Kai erousi "5 pros auton " Ti hai plēgai hautai anameson tōn hōmōn '" sou? Kai erei - Eplēgēn "ē en tǭ oikǭ tou agapētou " mou.» Toiautas gar dexetai para tōn gegennēkotōn plēgas, hōs mechri pollou pherein enargē ta sēmeia, kai erōtōmenon hypo tōn tauta horōntōn, pothen tautas edexato tas aikias, legein prophanōs, hoti tautas autǭ hoi gegennēchotes hōs …᾿

5–6. "For he will say: I am not a prophet, for I am a man who works the land, and a man begot me [to this] from my youth. And they will say to him: What are these wounds between your shoulders? And he will say: I was struck in the house of my beloved." For he will receive such blows from his parents that he bears their marks plainly for a long time; and when he is asked by those who see them where he received these injuries, he will say openly that his parents [inflicted] them on him as …

Zech 13:5 (quotation, high confidence) · Zech 13:6 (quotation, high confidence)

Notes and citation

Summary: The former diviner denies his calling, and the wounds his parents gave him betray him.

Lemma: Zech 13:5–6. Migne's footnotes at the end are removed; the section breaks off in mid-sentence.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; Migne's footnotes read as Greek letters; stray letters from the Latin column): Εἰ ἀΐοεηὶ 16 ῃ καὶ → καὶ; Καὶ ποῖ. ν ἐροῦσι → Καὶ ἐροῦσι; Δ ἐρῶ, "" ὧμ, Δ χειρῶν. ΘΑ αὑτῷ ἔσται μνεία. ΝᾺ ξπ᾿. 3. αὑτόν. 15 Ἐπλι ἃ οἱ ὁ ρύ, ἄς. ᾽. Αδιότι. "' γῆν, Α ρίαν). τήν. 16.Ὰ ο((. τῷ ἀγαπητῷ. → ….

Cite (SBL): Theodoret, Comm. Proph. min. 11.13.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-5

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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.

11.13.7PG 81

ζ΄. ε Ῥομφαία, ἐξεγέρθητι ἐπὶ τὸν ποιμένα μου, καὶ ἐπὶ ἄνδρα πολίτην αὑτοῦ "7, λέγει Κύριος παντοαράτωρ' 5" πάταξον τὸν ποιμένα, καὶ διασχορπισθήσεται ᾽᾽ τὰ πρόδατα.» Ἐπειδὴ γὰρ ἔφη - Ἐπιθλέψονται πρός με, εἰς ὃν ἐξεκέντησαν, ν ἵνα μὴ νομίσωσι παρὰ γνώμην αὐτὸν τὸ σωτήριον ὑπομεῖναι πάθος, διδάσκει διὰ τοῦ Προφήτου, ὡς ἑκὼν ἐλήλυθε, καὶ ἐσυτὸν ἐταπείνωσε γενόμενος ὑπήκοος μέχρι θαγάτου, θανάτου δὲ σταυροῦ. Οὗπερ ἕνεκεν ὁ προφηπιχὸς λόγος τὴν θείαν σχηματίζει συγχώρησιν, καὶ ῥομφαίαν δείκνυσιν ὑπὸ τοῦ Πατρὸς ἐπιτρε πρότερον " εἶθ᾽ οὔτω κατὰ τοῦ ποιμένος χωροῦσαν " καὶ μετ᾽ ἔκεῖνον, κατὰ τῶν ἐχείνου ποιλιτῶν, ἢ συμφύλων 35, κατὰ τὸν ᾿Ακύλαν. Μετὰ γὰρ τὸν Δεσπότην, καὶ κατὰ τῶν εὔνων αὐτοῦ θεραπόντων ἐχώρησεν, τῶν ἱερῶν ἀποστόλων, φημὶ, καὶ τῶν ἐκείνους διαδεξαμένων κηρύκων. Ταύτης δὲ τῆς μαρτυρίας καὶ ὁ Κύριος ἐν τοῖς θείοις Εὐαγγελίοις μέμνηται. Εἰρηκὼς γάρ’ « Ἐν τῇ νυκτὶ ταύτῃ σκανδαλισθή- ᾿σεσθε ἐν ἐμοί" ν ἐπήγαγε" «Γέγραπται γάρ Πατάξω τὸν ποιμένα, καὶ διασχορπισθήσεται τὰ πρόδατα τῆς ποίμνης. » Εἶτα ὁ προφητικὸς ἐπάγει λόγος " « Καὶ ἐπιστρέψω ν᾽ τὴν χεῖρά μου ἐπὶ τοὺς μικροὺς ποιμένας "5,.ν» τοὺς ὄνομα ποιμένων ἔχοντας, ἱερέας καὶ διδατχάλους, τοῦ δὲ πράγματος ἐρήμους ὑπἄρχοντας.

z΄. e Rhomphaia, exegerthēti epi ton poimena mou, kai epi andra politēn hautou "7, legei Kyrios pantoaratōr' 5" pataxon ton poimena, kai diaschorpisthēsetai ᾽᾽ ta prodata.» Epeidē gar ephē - Epithlepsontai pros me, eis hon exekentēsan, n hina mē nomisōsi para gnōmēn auton to sōtērion hypomeinai pathos, didaskei dia tou Prophētou, hōs hekōn elēlythe, kai esyton etapeinōse genomenos hypēkoos mechri thagatou, thanatou de staurou. Houper heneken ho prophēpichos logos tēn theian schēmatizei synchōrēsin, kai rhomphaian deiknysin hypo tou Patros epitre proteron " eith᾽ outō kata tou poimenos chōrousan " kai met᾽ ekeinon, kata tōn echeinou poilitōn, ē symphylōn 35, kata ton ᾿Akylan. Meta gar ton Despotēn, kai kata tōn eunōn autou therapontōn echōrēsen, tōn hierōn apostolōn, phēmi, kai tōn ekeinous diadexamenōn kērykōn. Tautēs de tēs martyrias kai ho Kyrios en tois theiois Euangeliois memnētai. Eirēkōs gar’ « En tę̄ nykti tautę̄ skandalisthē- ᾿sesthe en emoi" n epēgage" «Gegraptai gar Pataxō ton poimena, kai diaschorpisthēsetai ta prodata tēs poimnēs. » Eita ho prophētikos epagei logos " « Kai epistrepsō n᾽ tēn cheira mou epi tous mikrous poimenas "5,.n» tous onoma poimenōn echontas, hiereas kai didatchalous, tou de pragmatos erēmous hyparchontas.

7. "Sword, awake against my shepherd and against the man who is his fellow citizen, says the Lord Almighty; strike the shepherd, and the sheep will be scattered." For since he had said, "They will look on me, whom they pierced," so that they might not think that he endured the saving passion against his will, he teaches through the prophet that he came willingly and humbled himself, becoming obedient to death, even death on a cross. For this reason the prophetic word depicts the divine permission, and shows the sword first [permitted] by the Father, then advancing against the shepherd, and after him against his fellow citizens, or kinsmen, according to Aquila. For after the Master it advanced also against his loyal servants, the holy apostles, I mean, and the heralds who succeeded them. The Lord too recalls this testimony in the divine Gospels. For having said, "This night you will all fall away because of me," he added: "For it is written: I will strike the shepherd, and the sheep of the flock will be scattered." Then the prophetic word adds: "And I will turn my hand against the little shepherds," those who bear the name of shepherds, priests and teachers, but are devoid of the reality.

Textual problem in this passage: see the notes.

Zech 13:7 (quotation, high confidence) · Zech 12:10 (quotation, high confidence) · Phil 2:8 (quotation, high confidence) · Matt 26:31 (quotation, high confidence)

Notes and citation

Summary: The sword against the shepherd is the Father's permission of Christ's willing passion, which then struck the apostles; Christ applied the verse to himself.

Lemma: Zech 13:7. Quotations: Phil 2:8; Matt 26:31. Migne's marginal verse number is removed; words lost in the scan are supplied by sense in brackets.

Notes on the original text

Digital text corrected (Migne's column letter and marginal verse number): Α Ὑγεκβ. 7. « καὶ ἐπὶ → καὶ ἐπὶ.

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 11.13.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-7

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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.

11.13.8PG 81

η', θ΄, ε Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐν πάσῃ τῇ γῇ " λέγει Κύριος, τὰ δύο αὐτῆς μέρη 5 ἐξολοθρευθήσεται καὶ ἐκλείψει " τὸ δὲ «τρίτον ὑπολειφθήσεται ἐν αὐτῇ. Καὶ διάξω τὸ τρίτον διὰ πυρὸς, καὶ πυρώσω αὐτοὺς, ὡς πυροῦται τὸ ἀργύριον, καὶ δοχιμῶ 35 αὐτοὺς, ὡς δοχιμάξεται τὸ χρυσίον. » Κατ᾽ ἐκεῖνον, φησὶ, τὸν καιρὸν, μετὰ ταύτην αὐτῶν τὴν λύτταν, τὰς δύο μοίρας τοῦ πλήθους παραδώσω σφαγῇ, τὸ δὲ τρίτον καθάπερ ἀργύριον καὶ χρυσίον διὰ πυρὸς δοχιμάσω, τοῖς παντοδαποῖς παραδιδοὺς πειρασμοῖς "ὧν καταφρονοῦντες, χἀὶ διὰ καρτερίας τῶν λυπηρῶν ἁπάντων περιγιγνόμενοι, εἰλικρινῆ μοι καὶ γνησίαν δείξουτι δ τὴν διάθεσιν. ε Αὐτὸς γὰρ, φησὶν, ἐπικαλέσεται τὸ ὄνομά μου, καὶ ἐγὼ ἐπακούσομαι αὐτοῦ "Ἵ, καὶ ἐρῶ" Λαός μου οὗτός ἔστι. Καὶ αὐτὸς ἐρεῖ" Κύριος ὁ Θεός μου. ν» Λέγει ταῦτα περὶ τῶν ἐξ Ἰουδαίων πεπιστευκότων. Πρὸς γὰρ τοῖς δώδεκα ἀποστόλοις καὶ ἑτέρους ἐθδομήχοντα ξελέξχτο᾽ μετὰ δὲ τὴν ἀνάστασιν, χὰὶ ἑκατὸν εἴκοσι κατὰ ταυτὸν εὑρέθησαν ὄντες. ὋὉ δὲ θεσπέσιος Παῦλος καὶ πεντακοσίοις αὐτὸν ὁμοῦ συνηγμένοῖς ἔφησεν ὀφθῆναι. Ὁ δὲ θειότατος Πέτρος δημηγορήσας, νῦν μὲν τρισχιλίους, νῦν δὲ πεντακισχιλίους εἰς ζωὴν ἐσαγήνευσεν. Ὁ δὲ μέγας Ἰάχωὅος τῷ μακαρίῳ Παύλῳ φησί" «Θεωρεῖς, ἀδελφὲ» πόσαι μυριάδες εἰσὶ τῶν πεπιστευκότων δ Ἴουδαίων. » Ταῦτα διὰ τοῦ θεσπεσίου Ζαχαρίου προ- ᾿εἴρηκεν ὁ Θεὸς, ὅτι τὰ δύο μέρη διὰ τὴν ἀπιστίαν ἐξολοθρευθήσεται, τὸ δὲ τρίτον τοῖς πειραπμοῖς ματίσει, Κύριον αὐτὸν καὶ Θεὸν ὀνομάζων. Τοῦτο καὶ δι᾿ ἄλλου προφήτου φησὶν ὁ Θεός - « Ἐὰν ἧ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσσης, τὸ κατάλειμμα σωθήσεται. » Τοῦτο καὶ διὰ τῶν ἐπαγομένων πάλιν ὁ μακάριος Ζαχαρίας ἔφη "".

ē', th΄, e Kai estai en tę̄ hēmerą ekeinę̄ en pasę̄ tę̄ gę̄ " legei Kyrios, ta dyo autēs merē 5 exolothreuthēsetai kai ekleipsei " to de «triton hypoleiphthēsetai en autę̄. Kai diaxō to triton dia pyros, kai pyrōsō autous, hōs pyroutai to argyrion, kai dochimō 35 autous, hōs dochimaxetai to chrysion. » Kat᾽ ekeinon, phēsi, ton kairon, meta tautēn autōn tēn lyttan, tas dyo moiras tou plēthous paradōsō sphagę̄, to de triton kathaper argyrion kai chrysion dia pyros dochimasō, tois pantodapois paradidous peirasmois "hōn kataphronountes, chai dia karterias tōn lypērōn hapantōn perigignomenoi, eilikrinē moi kai gnēsian deixouti d tēn diathesin. e Autos gar, phēsin, epikalesetai to onoma mou, kai egō epakousomai autou "Hi, kai erō" Laos mou houtos esti. Kai autos erei" Kyrios ho Theos mou. n» Legei tauta peri tōn ex Ioudaiōn pepisteukotōn. Pros gar tois dōdeka apostolois kai heterous ethdomēchonta xelexchto᾽ meta de tēn anastasin, chai hekaton eikosi kata tauton heurethēsan ontes. HoO de thespesios Paulos kai pentakosiois auton homou synēgmenois ephēsen ophthēnai. Ho de theiotatos Petros dēmēgorēsas, nyn men trischilious, nyn de pentakischilious eis zōēn esagēneusen. Ho de megas Iachōoos tǭ makariǭ Paulǭ phēsi" «Theōreis, adelphe» posai myriades eisi tōn pepisteukotōn d Ioudaiōn. » Tauta dia tou thespesiou Zachariou pro- ᾿eirēken ho Theos, hoti ta dyo merē dia tēn apistian exolothreuthēsetai, to de triton tois peirapmois matisei, Kyrion auton kai Theon onomazōn. Touto kai di᾿ allou prophētou phēsin ho Theos - « Ean hē ho arithmos tōn huiōn Israēl hōs hē ammos tēs thalassēs, to kataleimma sōthēsetai. » Touto kai dia tōn epagomenōn palin ho makarios Zacharias ephē "".

8–9. "And it will be on that day in all the land, says the Lord, that two parts of it will be destroyed and fail, but the third will be left in it. And I will bring the third through fire, and refine them as silver is refined, and test them as gold is tested." At that time, he says, after this madness of theirs, I will hand over two parts of the multitude to slaughter, but the third I will test through fire like silver and gold, handing them over to temptations of every kind; despising these, and overcoming all hardships by endurance, they will show me a sincere and genuine disposition. "For he," he says, "will call on my name, and I will hear him, and say: This is my people. And he will say: The Lord is my God." He says these things about those from the Jews who have believed. For besides the twelve apostles he chose seventy others; and after the resurrection a hundred and twenty were found together. The inspired Paul says that he appeared to five hundred gathered together. The most divine Peter, preaching, netted for life now three thousand, now five thousand. And the great James says to the blessed Paul: "You see, brother, how many myriads of Jews there are who have believed." These things God foretold through the inspired Zechariah: that two parts would be destroyed because of unbelief, and the third, [tested] by temptations, [would be called his people], naming him Lord and God. God says this also through another prophet: "If the number of the sons of Israel be as the sand of the sea, the remnant will be saved." This the blessed Zechariah also said again in what follows.

Zech 13:8 (quotation, high confidence) · Zech 13:9 (quotation, high confidence) · Luke 10:1 (allusion, high confidence) · Acts 1:15 (allusion, high confidence) · 1 Cor 15:6 (allusion, high confidence) · Acts 2:41 (allusion, high confidence) · Acts 4:4 (allusion, high confidence) · Acts 21:20 (quotation, high confidence) · Isa 10:22 (quotation, high confidence) · Rom 9:27 (quotation, medium confidence)

Notes and citation

Summary: The third part refined by fire is the Jews who believed in Christ, from the apostles to the many thousands in Acts.

Lemma: Zech 13:8–9. References: Luke 10:1; Acts 1:15; 1 Cor 15:6; Acts 2:41; 4:4; 21:20; Isa 10:22 (Rom 9:27). Migne's marginal references and Latin column are removed; words lost with them are supplied by sense in brackets.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's marginal references and Latin column read as Greek letters): μ ς δ᾽ Αὐν κα, 1 σαν, 4, ἃ Αςί, χα, 20. ρᾶπὶ ἰπ Εἰ δι}. δι ας δι υἱίπιϊ δίων! ἰανθηι (ότι Γ΄. ᾽να δυίθιη δι] υΐ ἀπ. δι τὰ νοιο, ἃ → ; νὼ: Δ νθ 508 εἰ ἀς εἰ- Βο απ ματαη θυ, ἰά τον ροτίβ8 {16 }ε8 δκ ἔπο φαΐ ἴῃ δυάδα βυηῖ, [φίλ ἡ Δ) τοι 65; οἱ αυΐ ͵. » θὲ "5 δῖ θυ [Ὅτ αἰ μΐ οἱ ἀϊπη ἰδ ρΆγ8 6715 δα οἱ οἰ υγθίλυγ βίους ομίυγαια οο. ἃ [βοΐα → .

Cite (SBL): Theodoret, Comm. Proph. min. 11.13.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-13-8

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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.