Commentary on the Twelve Minor Prophets 11.8.1–11.10.11 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 11.8.1–11.10.11

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 21 passages

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

BothSource textEnglish

Transliteration

Show only the passage I followed

Preface 11, chapter 8

11.8.1PG 81

α', β΄. ε Καὶ ἐγένετο λόγος Κυρίου παντοκράτορος πρός με "8, λέγων Τάδε λέγει Κύριος παντοχράτωρ᾽ Ἐζήλωχα τὴν Ἱερουσαλὴμ καὶ τὴν Σεὼν ζῆλον μέαν, καὶ θυμῷ μεγάλῳ ἐξήλωσα ᾽" αὐτήν. : Ταύτην αὑτῇ, φησὶ, τὴν τιμωρίαν ἐπήγαγον, τῆς εἰς ἐμὲ δυσσεδείας ποινὴν εἰσπραττόμενος. Ζῆ.1ον δὲ προσαγορεύει τὴν δικαίαν ὀργήν. Ἐπειδὴ γὰρ ἀνὴρ αὖ» τῆς ἐχρημάτιζε, καὶ γυναῖκα αὐτὴν ὠνόμαζεν, ἀναγκαίως καὶ τὸ τοῦ ζήλου τοῖς λόγοις προστέθεικεν ἵὕνομα. Οὕτω γὰρ καὶ ταύτης ἀρξάμενος ἑαυτὸν προσηγόρευσεν" ε« Ἐγώ εἶμι, λέγων 5, Κύριος ὁ Θεός σου, ὁ Θεὸς ζηλωτὴς, πῦρ χκαταναλίσχον. » Οὕτω δείξας τῆς ὀργῆς τὴν αἰτίαν, ὑπισχνεῖται λοιπὸν τὰ ἀγαθά. '

a', b΄. e Kai egeneto logos Kyriou pantokratoros pros me "8, legōn Tade legei Kyrios pantochratōr᾽ Ezēlōcha tēn Hierousalēm kai tēn Seōn zēlon mean, kai thymǭ megalǭ exēlōsa ᾽" autēn. : Tautēn hautę̄, phēsi, tēn timōrian epēgagon, tēs eis eme dyssedeias poinēn eisprattomenos. Zē.1on de prosagoreuei tēn dikaian orgēn. Epeidē gar anēr au» tēs echrēmatize, kai gynaika autēn ōnomazen, anankaiōs kai to tou zēlou tois logois prostetheiken hiynoma. Houtō gar kai tautēs arxamenos heauton prosēgoreusen" e« Egō eimi, legōn 5, Kyrios ho Theos sou, ho Theos zēlōtēs, pyr chkatanalischon. » Houtō deixas tēs orgēs tēn aitian, hypischneitai loipon ta agatha. '

1–2. "And the word of the Lord Almighty came to me, saying: Thus says the Lord Almighty: I have been jealous for Jerusalem and Zion with great jealousy, and with great wrath I have been jealous for her." I brought this punishment on her, he says, exacting the penalty for her impiety toward me. He calls the just anger "jealousy". For since he was called her husband and named her his wife, he necessarily added the word "jealousy" to his words. For so too, when he began his dealings with her, he called himself: "I am," he says, "the Lord your God, a jealous God, a consuming fire." Having thus shown the cause of the anger, he then promises good things.

Zech 8:1 (quotation, high confidence) · Zech 8:2 (quotation, high confidence) · Deut 4:24 (quotation, high confidence) · Exod 20:5 (quotation, medium confidence)

Notes and citation

Summary: God's jealousy for Jerusalem, his bride, explains both her punishment and the blessings now promised.

Lemma: Zech 8:1–2. Quotation: Deut 4:24 combined with Exod 20:5.

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-1). (abbreviation not yet checked)

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

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-1) · Report an error

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

11.8.3PG 81

γ΄. ε Τάδε λέγεε Κύριος Ἐπιστρέψω ἐπὶ Σιὼν, καὶ κατοικήσω" ἐν μέσῳ Ἱερουσαλὴμ, καὶ χληϑήσεται Ἱερουσαλὴμ πόλις ἀληθινὴ, καὶ τὸ ὄρος Κυῥίου παντοκράτορος, ὄρος ἅγιόν. » Ταῦτα τυπικῶς μετὰ τὴν Ζοροδάδελ 5" οἰχοδομίαν ἐγένετο " τὴν δὲ ἀλήθειαν τῆς προφητείας μετὰ τὴν τοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν διέγνωσαν ἅπαντες. Πρὸς τούτοῖς ὑπισχνεῖται καὶ πλῆθος οἰκητόρων παρέξειν τῇ πόλει, καὶ εἰς γῆρας αὐτοὺς ἐλάσειν βαθὺ, ὥστε καὶ βαχτηρίαις σχηριπτομένους κατὰ τὴν ἀγορὰν ἱέναι, καὶ ἐν τοῖς συνήθεσι συλλόγοις καθῆσθαι, καὶ μεῖιραχίων παιζόντων πληροῦσθαι τὰς ἀγυιὰς, ὅπερ ᾽ ἐν ταῖς πολυανθρώποις εἴωθε γίνεσθαι δ᾽) πόλεσι. Ταῦτα γὰρ ἐδήλωσεν, εἰρηκώς "

g΄. e Tade legee Kyrios Epistrepsō epi Siōn, kai katoikēsō" en mesǭ Hierousalēm, kai chlēϑēsetai Hierousalēm polis alēthinē, kai to oros Kyrhiou pantokratoros, oros hagion. » Tauta typikōs meta tēn Zorodadel 5" oichodomian egeneto " tēn de alētheian tēs prophēteias meta tēn tou Sōtēros hēmōn enanthrōpēsin diegnōsan hapantes. Pros toutois hypischneitai kai plēthos oikētorōn parexein tę̄ polei, kai eis gēras autous elasein bathy, hōste kai bachtēriais schēriptomenous kata tēn agoran hienai, kai en tois synēthesi syllogois kathēsthai, kai meiirachiōn paizontōn plērousthai tas aguias, hoper ᾽ en tais polyanthrōpois eiōthe ginesthai d᾽) polesi. Tauta gar edēlōsen, eirēkōs "

3. "Thus says the Lord: I will return to Zion and dwell in the midst of Jerusalem; and Jerusalem will be called a true city, and the mountain of the Lord Almighty a holy mountain." These things happened typologically after the building under Zerubbabel; but all recognized the truth of the prophecy after the incarnation of our Savior. Besides this, he promises to provide the city with a multitude of inhabitants and to bring them to deep old age, so that they will go about the marketplace leaning on staffs and sit in their usual gatherings, and the streets will be filled with youths at play, as usually happens in populous cities. This is what he showed by saying:

Zech 8:3 (quotation, high confidence)

Notes and citation

Summary: God's return to Zion was fulfilled in type after Zerubbabel's rebuilding and in truth after the incarnation.

Lemma: Zech 8:3. Migne's Latin column and marginal references are removed. The sentence continues in the next section.

Notes on the original text

Digital text corrected (Migne's Latin column and marginal references read as Greek letters): ἐϊα ὧὐ πὶ εκς. ὁ, ὅ, ε« ἀν Ἐκ γοΓΒΟΓπ), μοί δία 6 πὶ αι ἱπ γί 7 δὰ ς Ἐλοά. χχ, ὅ. → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-3) · Report an error

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

11.8.4PG 81

δ', ε΄. ε« Ἔτι χαθήσονται πρεσθύτεροι καὶ πρεσδύ- ᾿ τεραι ἐν. ταῖς πλατείαις Ἱερουσαλὴμ, ἕχαστος τὴν ῥάδδον αὑτοῦ ἔχων ἐν τῇ χειρὶ αὑτοῦ, ἀπὸ πλήθους ἡμερῶν. Καὶ αἱ πλατεῖαι τῆς πόλεως πλησθήσονται Ὁ παιδαρίων καὶ χορασίων παιζόντων ἐν ταῖς πλατείαις αὐτῆς. » Εἶτα πιστοῦται τοὺς λόγους τὴν οἰκείαν δύναμιν παρέχων ἐχέγγυον.

d', e΄. e« Eti chathēsontai presthyteroi kai presdy- ᾿ terai en. tais plateiais Hierousalēm, hechastos tēn rhaddon hautou echōn en tę̄ cheiri hautou, apo plēthous hēmerōn. Kai hai plateiai tēs poleōs plēsthēsontai Ho paidariōn kai chorasiōn paizontōn en tais plateiais autēs. » Eita pistoutai tous logous tēn oikeian dynamin parechōn echengyon.

4–5. "Old men and old women will again sit in the streets of Jerusalem, each with his staff in his hand because of the multitude of days. And the streets of the city will be filled with boys and girls playing in its streets." Then he confirms his words, offering his own power as a pledge.

Zech 8:4 (quotation, high confidence) · Zech 8:5 (quotation, high confidence)

Notes and citation

Summary: Jerusalem will again be full of the aged and of children at play.

Lemma: Zech 8:4–5.

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-4

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-4) · Report an error

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

11.8.6PG 81

ς΄. « Τάδε λέγει Κύριος παντοχράτωρ᾽ Εἰ ἀδυνατήσει ἐνώπιον τῶν χαταλοίπων τοῦ λαοῦ τούτου ᾽" ἐν ταῖς ἡμέραις ἐκείναις, μὴ καὶ ἐνώπιόν μου ἀδυναπτήσει; λέγεν Κύριος παντοχράτωρ.» Ὑμεῖς μὲν γὰρ, φησὶν, εἰς τὴν οἰκείαν ἀφορῶντες ὀλιγότητα καὶ πενίαν, τῶν ἀγαθῶν τούτων οὐ δέχεσθε τὴν "5 ἐλπίδα, Προσήκει δὲ ὑμᾶς τοῦ ὑποσχομένου τὸ δυνατὸν εἰδότας, ἀνενδοιάστως δέχεσθαι τὰ λεγόμενα, καὶ πιστεύειν ὡς σωτηρίας ἀπάσης τὸν ἐμὸν ἀξιώσω λαὸν, καὶ πάντοθεν αὐτὸν συναθροίσας εἰς τὴν πατρῴαν γῆν ἐπανάξω᾽ χἀγὼ συνήθως ἐν τῇ Ἱερουσαλὴμ, ποιήσομαι τὴν ἐμαυτοῦ ἐπιφάνειαν. Τοῦτο γὰρ λέγει" «ε Κατασκηνώσω ἐν μέσῳ Ἱερουσαλήμ. » Καὶ αὑτὸς μὲν ἐμὸς χρηματίσει λαός" ἐγὼ δὲ αὐτοῦ Θεὸς ὀνομασθήσομαι, οὐκ ὥσπερ πάλαι ψευδῶς, ἀλλ᾽ ἐν ἁληθείᾳ καὶ ἐν δικαιοσύνῃ.

s΄. « Tade legei Kyrios pantochratōr᾽ Ei adynatēsei enōpion tōn chataloipōn tou laou toutou ᾽" en tais hēmerais ekeinais, mē kai enōpion mou adynaptēsei? legen Kyrios pantochratōr.» Hymeis men gar, phēsin, eis tēn oikeian aphorōntes oligotēta kai penian, tōn agathōn toutōn ou dechesthe tēn "5 elpida, Prosēkei de hymas tou hyposchomenou to dynaton eidotas, anendoiastōs dechesthai ta legomena, kai pisteuein hōs sōtērias apasēs ton emon axiōsō laon, kai pantothen auton synathroisas eis tēn patrǭan gēn epanaxō᾽ chagō synēthōs en tę̄ Hierousalēm, poiēsomai tēn emautou epiphaneian. Touto gar legei" «e Kataskēnōsō en mesǭ Hierousalēm. » Kai hautos men emos chrēmatisei laos" egō de autou Theos onomasthēsomai, ouk hōsper palai pseudōs, all᾽ en halētheią kai en dikaiosynę̄.

6. "Thus says the Lord Almighty: If it will be impossible in the sight of the remnant of this people in those days, will it also be impossible in my sight? says the Lord Almighty." For you, he says, looking at your own fewness and poverty, do not accept the hope of these good things. But you ought, knowing the power of the one who promises, to accept what is said without doubting, and to believe that I will count my people worthy of every salvation, gather them from everywhere, and bring them back to their ancestral land; and I will make my appearance in Jerusalem as before. For this is what he says: (8) "I will dwell in the midst of Jerusalem." And they will be called my people, and I will be named their God, not falsely as of old, but in truth and in righteousness.

Zech 8:6 (quotation, high confidence) · Zech 8:7 (allusion, high confidence) · Zech 8:8 (quotation, high confidence)

Notes and citation

Summary: What seems impossible to the small, poor remnant is not impossible to God, who will gather his people and dwell among them.

Lemma: Zech 8:6; Theodoret paraphrases 8:7–8.

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-6) · Report an error

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

11.8.9PG 81

θ' ε Τάδε λέγε: Κύριος παντοχράτωρ᾽ Κατισχυέτωσαν αἱ χεῖρες ὑμῶν τῶν ἀκουόντων ἐν ταῖς ἡμέραις «αὐταις τοὺς λόγους τούτους ἐκ στόματος τῶν προφητῶν, ἀφ᾽ ἧς ἡμέρας τεθεμελίωται ὁ οἶκος Κυρίου παντοκράτορος, καὶ ὁ ναὸς ἀφ᾽ οὗ οἰκοδομεῖται 3. » "Ἔχοντες, φησὶ, τὴν ἀπὸ τῆς ἐμῆς ἐπαγγελίας ψυχαγωγίαν, θαῤῥοῦντες τὸν θεῖον οἶκον οἰχοδομήσατε, ὅπως τάς τε νομιχὰς ἐν αὐτῷ λατρείας ἐπιτελέσητε, καὶ τὰς θείας δι᾽ αὐτοῦ χάριτας ὑποδέξησθε. ν΄. «Διότι πρὸ τῶν ἡμερῶν ἐχείνων ὁ μισθὸς τῶν ἀνθρώπων οὐκ ἦν "5. εἰς ὄνησιν, καὶ ὁ μισθὸς τῶν κτηνῶν οὐκ ὑπῆρχε "", καὶ τῷ ἐχπορενομένῳ καὶ τῷ εἰἱσπορευομένῳ "" οὐκ ἦν" εἰρήνη ἀπὸ τῆς θλίψεως.» Ἡνίχα μὲν γὰρ τῆς οἰκοδομίας χατημελεῖτε, φησὶν, ἀχερδὴς μὲν ἦν τῶν ἀνθρώπων ὁ πόνος, ἀνόνητος δὲ τῶν κτηνῶν ὁ μισθὸς, ἐν δέει"" δὲ διηνεκεῖ χαθειστήχεισαν ἅπαντες, καὶ ἀποδημοῦντες, καὶ ἐνδημοῦντες. « Καὶ ἐξαποστελῶ πάντας τοὺς ἀνθρώπους, ἕχαστον πρὸς τὸν πλησίον αὑτοῦ. ν Ἐγὼ γὰρ διὰ τὴν περὶ τὰ θεῖα ὀλιγωρίαν τοὺς ἐπαλλήλους ὑμῖν θορύδους ἐπήγειρα. Νῦν ὃὲ ὁρῶν ὑμῶν τὴν περὶ τὴν οἰχοδομίαν σπουδὴν, δώσω μὲν ὑμῖν πρὸ τῶν ἄλλων "3 ἁπάντων τῆς εἰρήνης τὸ δῶρον " ἀπολαύσετε δὲ καὶ τῶν ἀπὸ γῆς καρπῶν, ἄνωθεν τῶν ὑετῶν ἀφθόνως ιγῦ. «Καὶ ἔσται, ὃν τρόπον ἦτο ἐν κατάρᾳ "" ἐν «τοῖς ἔθνεσιν, οἶκος Ἰούδα, καὶ οἶκος Ἰσραὴλ, οὕτω διασώσω ὑμᾶς", καὶ ἔσεσθε ἐν εὐλογίᾳ. » Εἰώθασι' γὰρ οἱ ἄνθρωποι, καὶ ἑπαρώμενοι, τοὺς συμφοραῖς περιπεπτωκότας φέρειν εἰς μέσον, καὶ λέγειν " μάθοις τοιαῦτα οἷα ὁ δεῖνα πέπονθε " καὶ ἐπευχόμενοί τισι τῶν τῆς θείας εὐλογίας ἠξιωμένων προσφέρειν τὴν μνήμην" «Θαρσεῖτε, καὶ χατισχύετε ἐν ταῖς χερσὶν ὑμῶν" ιν (ιδ',, ιε΄.) Διότι τάδε λέγει Κύριος παντοχράτωρ᾽ Ὃν πρόπον διενοήθην τοῦ κακῶσαι ὑμᾶς ἐν τῷ παροργίσαι με τοὺς πατέρας ὑμῶν, λέγει Κύριος παντοχράτῶρ, καὶ οὐ μετενόησα " οὕτω παρατέταγμαι, καὶ διανενόημαι ἐν ταῖς ἡμέραις ταύταις, τοῦ" καλῶς “οιῆσαι τὴν Κ΄ Ἱερουσαλὴμ, καὶ τὸν οἶκον "6 Ἰούδα. » Καθάπερ, φησὶν, ἀληθεῖς ἔδειξα τῆς τιμωρίας τὰς ἀπειλὰς, οὕτω καὶ ταῖς ἀγαθαῖς οἰχονομίαις ἐπιθήσω τὸ πέρας. Οὕτω παραθαῤῥύνας αὐτοὺς, πάλιν ἐπ᾿ ἀρετὴν προτρέπει, καὶ εἰσηγεῖται τὰ πρακτέα. « Θαρσεῖτε " (ις΄.) Οὗτοι οἱ λόγοι, οὗς ποιήσετε"), » Πρὸ πάντων τιμᾶν ἀλήθειαν κελεύει. ε Λαλεῖτε γὰρ, φησὶν, ἀλήθειαν ἐχαστος πρὸς τὸν πλησίον αὑτοῦ. ν Εἶτα καὶ τοῖς περί τινων ζυγομαχηῦσι πραγμάτων εἰρήνην βραδεύειν. ε Κρῖμα γὰρ εἰρηνικὸν κρίνατε" ἐν ταῖς πύλαις ὑμῶν. » Καὶ τὴν μνησικακίαν δὲ τῶν ἀξ’, «Καὶ ἕχαστος γὰρ, φησὶν, τοῦ πλησίον αὖτοῦ δ' τὴν κακίαν μὴ λογίζεσθε ἐν ταῖς καρδίαις ὑμῶν. » Καὶ ὀμνύντας δὲ ἐμπεδοῦν τοὺς ἄρχους, καὶ τὸ ψεῦδος μυσάττεσθαι. ε Ὅρκον γὰρ, τσὶ, ψευδῆ Β μὴ ἀγαπᾶτε’ πάντα γὰρ τὰ τοιαῦτα 5" ἐμίσησα, λέγει Κύριος παντοχράτωρ. » Εἶτα, ἐπειδὴ ἄνω ἔφη αὐτὸς μηδεμίαν ἐκ τῆς νῃστείας ὠφέλειαν χαρποῦσθα; (ἔφη δὲ τοῦτο διὰ τοὺς οἱομένους τούτῳ μόνῳ τὸν Θεὸν θεραπεύεαθαι), διδάξας ἅπαντα τὰ εἴδη τῆς ἀρετῆς, νομοθετεῖ μετὰ τούτων καὶ τὴν νηστείαν,

th' e Tade lege: Kyrios pantochratōr᾽ Katischyetōsan hai cheires hymōn tōn akouontōn en tais hēmerais «autais tous logous toutous ek stomatos tōn prophētōn, aph᾽ hēs hēmeras tethemeliōtai ho oikos Kyriou pantokratoros, kai ho naos aph᾽ hou oikodomeitai 3. » "Echontes, phēsi, tēn apo tēs emēs epangelias psychagōgian, tharrhountes ton theion oikon oichodomēsate, hopōs tas te nomichas en autǭ latreias epitelesēte, kai tas theias di᾽ autou charitas hypodexēsthe. n΄. «Dioti pro tōn hēmerōn echeinōn ho misthos tōn anthrōpōn ouk ēn "5. eis onēsin, kai ho misthos tōn ktēnōn ouk hypērche "", kai tǭ echporenomenǭ kai tǭ eiisporeuomenǭ "" ouk ēn" eirēnē apo tēs thlipseōs.» Hēnicha men gar tēs oikodomias chatēmeleite, phēsin, acherdēs men ēn tōn anthrōpōn ho ponos, anonētos de tōn ktēnōn ho misthos, en deei"" de diēnekei chatheistēcheisan hapantes, kai apodēmountes, kai endēmountes. « Kai exapostelō pantas tous anthrōpous, hechaston pros ton plēsion hautou. n Egō gar dia tēn peri ta theia oligōrian tous epallēlous hymin thorydous epēgeira. Nyn hoe horōn hymōn tēn peri tēn oichodomian spoudēn, dōsō men hymin pro tōn allōn "3 hapantōn tēs eirēnēs to dōron " apolausete de kai tōn apo gēs karpōn, anōthen tōn hyetōn aphthonōs igy. «Kai estai, hon tropon ēto en katarą "" en «tois ethnesin, oikos Iouda, kai oikos Israēl, houtō diasōsō hymas", kai esesthe en eulogią. » Eiōthasi' gar hoi anthrōpoi, kai heparōmenoi, tous symphorais peripeptōkotas pherein eis meson, kai legein " mathois toiauta hoia ho deina peponthe " kai epeuchomenoi tisi tōn tēs theias eulogias ēxiōmenōn prospherein tēn mnēmēn" «Tharseite, kai chatischyete en tais chersin hymōn" in (id',, ie΄.) Dioti tade legei Kyrios pantochratōr᾽ Hon propon dienoēthēn tou kakōsai hymas en tǭ parorgisai me tous pateras hymōn, legei Kyrios pantochratōr, kai ou metenoēsa " houtō paratetagmai, kai dianenoēmai en tais hēmerais tautais, tou" kalōs “oiēsai tēn K΄ Hierousalēm, kai ton oikon "6 Iouda. » Kathaper, phēsin, alētheis edeixa tēs timōrias tas apeilas, houtō kai tais agathais oichonomiais epithēsō to peras. Houtō paratharrhynas autous, palin ep᾿ aretēn protrepei, kai eisēgeitai ta praktea. « Tharseite " (is΄.) Houtoi hoi logoi, hous poiēsete"), » Pro pantōn timan alētheian keleuei. e Laleite gar, phēsin, alētheian echastos pros ton plēsion hautou. n Eita kai tois peri tinōn zygomachēusi pragmatōn eirēnēn bradeuein. e Krima gar eirēnikon krinate" en tais pylais hymōn. » Kai tēn mnēsikakian de tōn ax’, «Kai hechastos gar, phēsin, tou plēsion autou d' tēn kakian mē logizesthe en tais kardiais hymōn. » Kai omnyntas de empedoun tous archous, kai to pseudos mysattesthai. e Horkon gar, tsi, pseudē B mē agapate’ panta gar ta toiauta 5" emisēsa, legei Kyrios pantochratōr. » Eita, epeidē anō ephē autos mēdemian ek tēs nę̄steias ōpheleian charpoustha? (ephē de touto dia tous hoiomenous toutǭ monǭ ton Theon therapeueathai), didaxas hapanta ta eidē tēs aretēs, nomothetei meta toutōn kai tēn nēsteian,

9. "Thus says the Lord Almighty: Let your hands be strong, you who hear in these days these words from the mouth of the prophets, from the day the house of the Lord Almighty was founded and the temple has been built." Having, he says, the comfort of my promise, take courage and build the divine house, so that you may perform the worship of the law in it and receive the divine graces through it. (10) "For before those days the wages of human beings were of no benefit, and there were no wages for cattle, and for the one going out and the one coming in there was no peace from affliction." When you neglected the building, he says, the toil of human beings was profitless and the hire of cattle useless, and all were in constant fear, both those abroad and those at home. "And I will send out all human beings, each against his neighbor." For I raised up successive disturbances against you because of your neglect of divine things. But now, seeing your zeal for the building, I will give you, before all else, the gift of peace; and you will enjoy the fruits of the earth, with the rains from above [falling] abundantly. (13) "And it will be: as you were a curse among the nations, house of Judah and house of Israel, so I will save you, and you will be a blessing." For people are accustomed, when cursing, to bring forward those who have fallen into calamities and say, "May you suffer what so-and-so has suffered"; and, when blessing, to recall some of those who have been counted worthy of the divine blessing. "Take courage, and be strong in your hands. (14–15) For thus says the Lord Almighty: As I planned to do you harm when your fathers provoked me to anger, says the Lord Almighty, and I did not repent, so I have set myself and planned in these days to do good to Jerusalem and to the house of Judah." Just as, he says, I showed the threats of punishment to be true, so I will also bring the good dispensations to their end. Having thus encouraged them, he again urges them toward virtue and introduces what must be done: "Take courage. (16) These are the words which you shall do." Before all he bids them honor truth: "Speak truth," he says, "each to his neighbor." Then to arbitrate peace for those who quarrel over any matter: "Judge a judgment of peace in your gates." And [he banishes] rancor: (17) "And let none of you," he says, "reckon the wrong of his neighbor in your hearts." And [he bids] those who swear to keep their oaths and to abhor falsehood: "Do not love a false oath," he says, "for all such things I hate, says the Lord Almighty." Then, since he said above that he himself reaps no benefit from fasting (he said this because of those who think that God is served by this alone), having taught all the kinds of virtue, he legislates fasting along with them,

Textual problem in this passage: see the notes.

Zech 8:9 (quotation, high confidence) · Zech 8:10 (quotation, high confidence) · Zech 8:12 (allusion, medium confidence) · Zech 8:13 (quotation, high confidence) · Zech 8:14 (quotation, high confidence) · Zech 8:15 (quotation, high confidence) · Zech 8:16 (quotation, high confidence) · Zech 8:17 (quotation, high confidence)

Notes and citation

Summary: God encourages the builders with promises of peace and plenty, and commands truth, peaceful judgment, freedom from rancor, and honest oaths before he speaks of fasting.

Lemma: Zech 8:9; Theodoret goes on to 8:10, 8:13–17 (8:11–12 are paraphrased). Words are lost in the scan (supplied by sense in brackets). Migne's Latin column and footnotes are removed. The sentence continues in the next section.

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): οὕ) ἴῃ οἱ 1518. πῶ ἀοπιὴ οσφ δῖα, ὧἱ οἱ Ἰορφὶ εἰ πλᾶπὶ ἴῃ 68 ἃ νοῦ ἱβ σοΟπιπιονθυ)δηίιγ. « Εἰ οἰ πὶ Υἱ δ 5 Π68, οἱ οπὶ ἱπηιργθοδηίυγ, 608 αυὶ ἴῃ οΔἰδη δῖος ἀϊἐ αὶ, Δι}. Α → ; ΓΌΓΒΩ8. δὲ νἱυλυΐοπὶ Δὐμογδίυγ, οἱ ας οροι ἃ ὁ» ᾿μ]πη δορί πα ἢ, οἱ 181 δυο ἴῃ βαυσδΐῇυπι οἱ ἸριἰΔαν, 8699 εἰ ἴῃ οἱ ρᾶεἱ βοά παι, ἴυν Ἰαἰδηλίηϊ Σ δὶ γαγὸ οὐ ἰδ) απο οἱ φθδαυα πολ 5 οἱ δχι ΝΑ ποιήσατε, βου ριᾶ “ὁ παντὶ ἃ οἱ ( ργφιι, καὶ ἐχξητῆσαι τὸ πρότωπον ατε 4“: ( ἀλλήλοις, δ ἡ → .

Topics: Ethics

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-9) · Report an error

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

11.8.19PG 81

ιθ΄, ε Τάδε λέγε: Κύριος παντοχράτωρ " Νηστεία ἡ σετρὰς ὅ3, καὶ νηστεία ἡ πέμπτη, καὶ νηστεία ἣ ἑδδόμη, καὶ νηστϑία ἣ δεκάτη, ἔσονται τῷ οἴκῳ "Ιούδα εἰς χαρὰν καὶ εὐφροσύνην"", καὶ εἰς ἑορτὰς ἀγαθὰς, καὶ εὐφρανθήσέσθε, καὶ τὴν ἀλήθειαν καὶ τὴν εἰρήνην ἀγαπήσατε. ν Δῆλον δὲ ὅτι τετράδα "5, καὶ πέμπτην, καὶ ἑθδόμην, οὐ τῆς ἑδδομάδος, ἀλλὰ τοῦ μηνὸς ὀνομάζει, διότι καὶ δεκάτην ἐπήγαγε. Νηστεύοντες, φηδὶ, μὴ ἀνιᾶσθε διὰ τὴν ἀσιτίαν, ἀλλὰ διᾶ τὴν ἐκ τῆς κακουχίας φυομένην ὠφέλειαν εὑφραίνεσθε " καὶ μετὰ νηστείας δὲ καὶ ἄνευ ταύτης πὴν περὶ τὴν ἀλήθειαν καὶ τὴν εἰρήνην διάθεσιν ΄ ἔχετε. Ἰστέον δὲ ὡς οἱ ἄλλοι ἑρμηνευταὶ, ᾿Ακύλας, φημὶ, καὶ Θεσδοτίων, καὶ Σύμμαχος, οὐ τὴν τετράδα" λέγει, καὶ πέμπτην, καὶ ἐἑδδόμην, καὶ δεκάτην νηστεύειν, ἀλλὰ γηστείαγ ἔφασαν συμφώνως οἱ τρεῖς, ἡ τοῦ τοτάρτον, καὶ ἡ τοῦ πέμπτου, καὶ ἢ ποῦ ἐδδόμον, καὶ ἡ ποῦ δεκάτου" ὡς εἶναι δῆλον, ει ἐν τῷ τετάρτῳ, καὶ τῷ πάμπτῳ, καὶ τῷ ἑδδόμῳ, καὶ τῷ δεκάτῳ μηνὶ νηστείαν προσέταξε.

ith΄, e Tade lege: Kyrios pantochratōr " Nēsteia hē setras ho3, kai nēsteia hē pemptē, kai nēsteia hē heddomē, kai nēstϑia hē dekatē, esontai tǭ oikǭ "Iouda eis charan kai euphrosynēn"", kai eis heortas agathas, kai euphranthēsesthe, kai tēn alētheian kai tēn eirēnēn agapēsate. n Dēlon de hoti tetrada "5, kai pemptēn, kai hethdomēn, ou tēs heddomados, alla tou mēnos onomazei, dioti kai dekatēn epēgage. Nēsteuontes, phēdi, mē aniasthe dia tēn asitian, alla dia tēn ek tēs kakouchias phyomenēn ōpheleian heuphrainesthe " kai meta nēsteias de kai aneu tautēs pēn peri tēn alētheian kai tēn eirēnēn diathesin ΄ echete. Isteon de hōs hoi alloi hermēneutai, ᾿Akylas, phēmi, kai Thesdotiōn, kai Symmachos, ou tēn tetrada" legei, kai pemptēn, kai heeddomēn, kai dekatēn nēsteuein, alla gēsteiag ephasan symphōnōs hoi treis, hē tou totarton, kai hē tou pemptou, kai ē pou eddomon, kai hē pou dekatou" hōs einai dēlon, ei en tǭ tetartǭ, kai tǭ pamptǭ, kai tǭ heddomǭ, kai tǭ dekatǭ mēni nēsteian prosetaxe.

19. "Thus says the Lord Almighty: The fast of the fourth, and the fast of the fifth, and the fast of the seventh, and the fast of the tenth will be to the house of Judah for joy and gladness and for good feasts; and you will rejoice, and love truth and peace." It is clear that by the fourth, the fifth and the seventh he means not days of the week but of the month, since he added "the tenth" too. When fasting, he says, do not be grieved by the lack of food, but rejoice because of the benefit that grows from the hardship; and with fasting and without it keep your disposition toward truth and peace. One should know that the other translators, Aquila, I mean, Theodotion and Symmachus, do not say to fast on the fourth, the fifth, the seventh and the tenth [day], but the three agreed in saying "the fast of the fourth, and that of the fifth, and that of the seventh, and that of the tenth [month]"; so that it is clear that he commanded a fast in the fourth, the fifth, the seventh and the tenth month.

Zech 8:19 (quotation, high confidence)

Notes and citation

Summary: The fasts of the fourth, fifth, seventh and tenth months will become feasts of joy; fasting is to be kept gladly, together with love of truth and peace.

Lemma: Zech 8:19 (8:18 is not quoted). Theodoret first reads the LXX ordinals as days of the month, then reports that Aquila, Theodotion and Symmachus make them months.

Topics: Fasting

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-19

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-19) · Report an error

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

11.8.20PG 81

χ' κβ'. «Τάδε λέγει Κύριος παντοχράτωρ “ "Ἔτι ἥξουσι λαοὶ πολλοὶ δ᾽, καὶ κατοικοῦντες πόλεις πολλάς. Καὶ σρμνελεύσονται κατοικοῦντες πέντε πόλεις" εἰς μίαν πόλιν, λέγοντες "Πορευθῶμεν πρρενόμενοι δὲ δεηθῆναι πρῦ προσώπρυ Κυρίου παντοκράτορος “δ. Καὶ ἥξονσι λαοὶ πολλοὶ, καὶ ἔθνη. πολλὰ, ἐκζητῆσαι τὸ πρόσωπον Κυρίον παντοκράτορος ἐν ᾿Ιερουσαλὴμ, καὶ ἐξιλάσασθαι τὸ πρόσωπον -Κυρίου. » Οὕτως ἐπίσήημὸς ἔσται καὶ περίόλεπτος ἡ Ἱερουσαλὴμ, ὡς τοὺς τὰς ἄλλας οἰκοῦντας πόλεις παρ᾽ ἀλλήλους δ φοιτῶντας προτρέπειν εἰς εὐαέδειαν «ἀλλήλους, καὶ διεγείρειν" ὥδ:ε τὰ ἐν γεροὶ καταλιπόντας, εἷς ταύτην συνιέναι τὴν πόλιν, κοὶ τοῦ Θεοῦ ζητεῖν τὴν εὐμένειαν " καὶ λέγειν ἕκαστον " Κἀγὼ πορεύσομαι, καὶ σὺν ὑμῖν ἀπελεύσομαι. Καὶ τοῦτο ποιήσουσιν, οὐ “ μόνον 5 οἱ ἐξ Ἱερουσαλὴμ τὸ γένος κατάγοντες, ἀλλὰ καὶ ἀλλόφυλα ἔθνη τῆς θείας ἐπικουρίας ἀπολαῦσαι ποθοῦντα. Καὶ ταῦνα γεγένηται μὲν ἀμυδρῶς μετὰ τὴν ἐπὶ τοῦ Ζοροδάδελ γεγενημένην οἰχοδομίαν " μετὰ δὲ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν διὰ σαρκὸς ἐπιφάνειαν, πᾶσαν γῆν καὶ θάλατταν ἔστιν ἰδεῖν εἰς ἐχείνην τὴν πόλιν συντρέχουσαν, καὶ τὰ τῶν σωτηρίων παθημάτων χωρία ποθοῦσαν ἰδεῖν. Τούτοις καὶ

ch' kb'. «Tade legei Kyrios pantochratōr “ "Eti hēxousi laoi polloi d᾽, kai katoikountes poleis pollas. Kai srmneleusontai katoikountes pente poleis" eis mian polin, legontes "Poreuthōmen prrenomenoi de deēthēnai pry prosōpry Kyriou pantokratoros “d. Kai hēxonsi laoi polloi, kai ethnē. polla, ekzētēsai to prosōpon Kyrion pantokratoros en ᾿Ierousalēm, kai exilasasthai to prosōpon -Kyriou. » Houtōs episēēmos estai kai perioleptos hē Hierousalēm, hōs tous tas allas oikountas poleis par᾽ allēlous d phoitōntas protrepein eis euaedeian «allēlous, kai diegeirein" hōd:e ta en geroi katalipontas, heis tautēn synienai tēn polin, koi tou Theou zētein tēn eumeneian " kai legein hekaston " Kagō poreusomai, kai syn hymin apeleusomai. Kai touto poiēsousin, ou “ monon 5 hoi ex Hierousalēm to genos katagontes, alla kai allophyla ethnē tēs theias epikourias apolausai pothounta. Kai tauna gegenētai men amydrōs meta tēn epi tou Zorodadel gegenēmenēn oichodomian " meta de tēn tou Theou kai Sōtēros hēmōn dia sarkos epiphaneian, pasan gēn kai thalattan estin idein eis echeinēn tēn polin syntrechousan, kai ta tōn sōtēriōn pathēmatōn chōria pothousan idein. Toutois kai

20–22. "Thus says the Lord Almighty: Many peoples will yet come, the inhabitants of many cities. And the inhabitants of five cities will come together into one city, saying: Let us go, going to entreat before the face of the Lord Almighty. And many peoples and many nations will come to seek the face of the Lord Almighty in Jerusalem and to propitiate the face of the Lord." Jerusalem will be so famous and admired that those who live in the other cities, visiting one another, will urge one another to piety and stir one another up, so as to leave what they have in hand and come together to this city and seek the favor of God; and each will say: I too will go, and I will go away with you. And not only those who trace their descent from Jerusalem will do this, but also foreign nations longing to enjoy divine help. These things happened dimly after the building under Zerubbabel; but after the appearance of our God and Savior in the flesh one can see every land and sea running together to that city and longing to see the places of the saving sufferings. To these too

Zech 8:20 (quotation, high confidence) · Zech 8:21 (quotation, high confidence) · Zech 8:22 (quotation, high confidence)

Notes and citation

Summary: Many nations will stream to Jerusalem to seek God, dimly after the rebuilding and fully in the pilgrims who come to the places of Christ's passion.

Lemma: Zech 8:20–22 as Theodoret's text reads it. Theodoret points to the pilgrims of his own day who visit the holy places. Migne's footnotes are removed. The sentence continues in the next section.

Notes on the original text

Digital text corrected (Latin column debris inside a hyphenated word; Migne's footnotes read as Greek letters): ταύ- Αὶ πιδηΐθυ8, π΄ τὴν → ταύτην; 8 οἱ δι πρλλ, Ὠὲδ. ἧι ΑΔ. ἢ π. πόλ. ὁ μίαν. 18 πορ. → .

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-20

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-20) · Report an error

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

11.8.23PG 81

κγ΄. « Τάδε λέγει Κύριος παντοχράτωρ- Ἐν ταῖς “ἡμέραις ἐκείναις ἐπιλήψοντα: ") δέκα ἄνδρες ἐκ πασῶν τῶν γλωσσῶν τῶν ἐθνῶν, καὶ ἐπιλήψονται "' τοῦ κρασπέδου ἀνδρὸς Ἰουδαίου, λέγοντες “ Πορευσόμεθα μετὰ σοῦ, διότι ἀκηκόαμεν ὅτι ὁ Θεὸς μεθ᾽ ὑμῶν ἐστιν δ.» Οὕτως; τοὺς ἱεροὺς ἀποστόλους, ἐξ Ἴουδαίων τὸ γένος κατάγοντας, ἐπόθουν οἱ ἐξ ἐθνῶν τῆς κλήσεως ἀξιωθέντες, πιστεύοντες δι᾽ αὐτῶν ἀπολαύσεσθαι τῆς σωτηρίας, Οὕτω Φιλιππήσιοι τὸν θεσπέσιον Παῦλον ἐπόθουν" οὕτω Θεσσαλονικεῖς, οὕτω Κορίνθιοι, οὕτω πάντα τὰ ἔθνη " οὕτως ὁ μακάριος ᾿Ὀνησιφόρος εἰς τὴν πόλιν ἔδραμεν, ἵνα αὐτῷ τῆς θεραπείας προσενέγκῃ τὸ χρέος" οὕτως ὁ μακάριος Τίτος, οὕτως ὁ Τρόφιμος, μέχρις ἐσχάτων αὐτῷ κινδύνω»" ἀκολουθήσαντες. Εἰ δὲ καὶ Ἰουδαίων ἐπανελθόντων ἐκ Βαδυλῶνος ἐθαύμασάν τινες τῶν ἐθνῶν τὸ τῆς ἐλευθερίας παράδοξον, καὶ τὸν τούτων Θεὸν ἀληθῇ Θεὸν ἐπίστευσαν εἶναι, καί τισι τῶν Ἰουδαίων ἀκολουθήσαντες, μαθεῖν παρ' αὐτῶν ἐπόθησαν τὴν ἀλήθειαν, οὐ λυμαίνεται τοῖς παρ' ἡμῶν εἰρημένοις, ἀλλὰ καὶ προσμαρτνυρεῖ τὴν ἀλήθειαν. Τύπος γὰρ τῶν ἡμετέρων τὰ παλαιά. Ὁμοιότητα δὲ προσήκει τὴν εἰκόνα ἔχειν πρὸς τὸ ἀρχέτυπον. "Ὥστε εἰ ἀληθὴς ουτὴς ὁ λόγος, κατ᾽ Ἰουδαίους, ἀληθὴς κἀκεῖνος " σκιὰ γὰρ ταῦτα ἐκείνων. ᾿Ἀλλ᾽ ἐπὶ τὴν ἀκολουθίαν τῆς ἑρμηνείας ἐπανέλθωμεν.

kg΄. « Tade legei Kyrios pantochratōr- En tais “hēmerais ekeinais epilēpsonta: ") deka andres ek pasōn tōn glōssōn tōn ethnōn, kai epilēpsontai "' tou kraspedou andros Ioudaiou, legontes “ Poreusometha meta sou, dioti akēkoamen hoti ho Theos meth᾽ hymōn estin d.» Houtōs? tous hierous apostolous, ex Ioudaiōn to genos katagontas, epothoun hoi ex ethnōn tēs klēseōs axiōthentes, pisteuontes di᾽ autōn apolausesthai tēs sōtērias, Houtō Philippēsioi ton thespesion Paulon epothoun" houtō Thessalonikeis, houtō Korinthioi, houtō panta ta ethnē " houtōs ho makarios ᾿Onēsiphoros eis tēn polin edramen, hina autǭ tēs therapeias prosenenkę̄ to chreos" houtōs ho makarios Titos, houtōs ho Trophimos, mechris eschatōn autǭ kindynō»" akolouthēsantes. Ei de kai Ioudaiōn epanelthontōn ek Badylōnos ethaumasan tines tōn ethnōn to tēs eleutherias paradoxon, kai ton toutōn Theon alēthę̄ Theon episteusan einai, kai tisi tōn Ioudaiōn akolouthēsantes, mathein par' autōn epothēsan tēn alētheian, ou lymainetai tois par' hēmōn eirēmenois, alla kai prosmartnyrei tēn alētheian. Typos gar tōn hēmeterōn ta palaia. Homoiotēta de prosēkei tēn eikona echein pros to archetypon. "Hōste ei alēthēs outēs ho logos, kat᾽ Ioudaious, alēthēs kakeinos " skia gar tauta ekeinōn. ᾿All᾽ epi tēn akolouthian tēs hermēneias epanelthōmen.

23. "Thus says the Lord Almighty: In those days ten men from all the languages of the nations will take hold, and they will take hold of the hem of a Jewish man, saying: We will go with you, for we have heard that God is with you." So those of the nations who were counted worthy of the calling longed for the holy apostles, who traced their descent from the Jews, believing that through them they would enjoy salvation. So the Philippians longed for the inspired Paul; so the Thessalonians, so the Corinthians, so all the nations; so the blessed Onesiphorus ran to the city to pay him the debt of service; so the blessed Titus, so Trophimus, who followed him into the utmost dangers. And if, when the Jews returned from Babylon, some of the nations marveled at their unexpected freedom, believed their God to be the true God, followed some of the Jews and longed to learn the truth from them, this does not damage what we have said but rather bears added witness to the truth. For the old things are a type of ours, and the image ought to have a likeness to the archetype; so that if that reading, the Jews' reading, is true, this one is true too; for those things are a shadow of these. But let us return to the sequence of the interpretation.

Zech 8:23 (quotation, high confidence) · 2 Tim 1:16 (allusion, high confidence) · 2 Tim 1:17 (allusion, high confidence) · 2 Tim 4:20 (allusion, medium confidence)

Notes and citation

Summary: The ten men clinging to a Jew's hem are the Gentile converts who followed the Jewish apostles, such as Paul's companions; any fulfillment after the return is a type of this.

Lemma: Zech 8:23. Onesiphorus: 2 Tim 1:16–17; Trophimus: 2 Tim 4:20; Acts 21:29. The last sentence is compressed in the Greek; it is rendered by sense.

Cite (SBL): Theodoret, Comm. Proph. min. 11.8.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-23). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-8-23

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-8-23) · Report an error

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

Preface 11, chapter 9

11.9.1PG 81

α', β΄. ε Λῆμμα λόγου Κυρίου ἐν γῇ 'Αδρὰχ, καὶ Δαμασχὸς θυσία αὐτοῦ (οἱ δὲ περὶ τὸν ᾿Ακύλαν ἦρμῆνευσαν, Καὶ ἐν δ Δαμαοκῷ ἀνάπαυσις αὐτοῦ" τι 8 Κύριος ἐφορᾷ ἀνθρώπους. » « Καὶ πάσας τὰς φυλὰς τοῦ Ἰσραὴλ, καὶ … ἐν τοῖς ὁρίοις αὑτῆς. » Ἢ κατὰ τοὺς λοιποὺς ἑρμηνευτάς" Καὶ“ ἐν Ἠμὰθ τῇ ὁμορούσῃ αὐτῇ. Προλέγει τοίνυν τι καὶ αὗται αἱ πάλαι δυσσεθοῦσαι πόλεις, ᾿Αδρὰχ, καὶ δαμασχὺς, καὶ Ἠμὰθ, θυσίας προσοίσουσι τῷ Θεῷ, τῆς προτέρας πλάνης ἀπαλλαγεῖσαι 15, Ὃ γὰρ πάντας ἐφορῶν ἀνθρώπους, καὶ.οὐ μόνας τοῦ Ἰσραὴλ τὰς φυλὰς, καὶ τούτων ἐπιμελήσεται. ᾿Αδρὰχ δὲ πόλις ἐστὶ τῆς μένη" Ἢμὰθ δὲ τὴν μεγάλην τὴν ᾿Εμίσαν ὀνομά- ζει ἡ θεία Γραφή. Αὗται μὲν οὖν, τῷ τῆς θεογνωσίας Τύρος δὲ καὶ Σιδὼν, ὅτε ἐφρόνησαν 1; σφόδρα.

a', b΄. e Lēmma logou Kyriou en gę̄ 'Adrach, kai Damaschos thysia autou (hoi de peri ton ᾿Akylan ērmēneusan, Kai en d Damaokǭ anapausis autou" ti 8 Kyrios ephorą anthrōpous. » « Kai pasas tas phylas tou Israēl, kai … en tois horiois hautēs. » Ē kata tous loipous hermēneutas" Kai“ en Ēmath tę̄ homorousę̄ autę̄. Prolegei toinyn ti kai hautai hai palai dyssethousai poleis, ᾿Adrach, kai damaschys, kai Ēmath, thysias prosoisousi tǭ Theǭ, tēs proteras planēs apallageisai 15, Ho gar pantas ephorōn anthrōpous, kai.ou monas tou Israēl tas phylas, kai toutōn epimelēsetai. ᾿Adrach de polis esti tēs menē" Ēmath de tēn megalēn tēn ᾿Emisan onoma- zei hē theia Graphē. Hautai men oun, tǭ tēs theognōsias Tyros de kai Sidōn, hote ephronēsan 1? sphodra.

1–2. "The burden of the word of the Lord in the land of Hadrach, and Damascus his sacrifice" (Aquila and his school interpreted: "and in Damascus his resting place"), "for the Lord oversees human beings and all the tribes of Israel, and … in its borders." Or, according to the other translators: "And in Hamath, which borders on it." He foretells, then, that these cities too, which were formerly impious, Hadrach, Damascus and Hamath, will offer sacrifices to God, freed from their former error. For he who oversees all human beings, and not only the tribes of Israel, will care for these too. Hadrach is a city of …; and the divine Scripture names the great Emesa "Hamath". These, then, [will be lit up] by the [light] of the knowledge of God … "Tyre and Sidon, because they were very wise."

Textual problem in this passage: see the notes.

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

Notes and citation

Summary: The burden on Hadrach, Damascus and Hamath foretells that these once idolatrous cities will offer sacrifice to God, who cares for all peoples.

Lemma: Zech 9:1–2. Words of the lemma and of the comment are lost in the scan (…). Migne's Latin column and footnotes are removed.

Notes on the original text

Digital text corrected (Migne's Latin column and footnotes read as Greek letters; Migne's Latin column and marginal verse number read as Greek letters; Migne's Latin column read as Greek letters): καὶ μὰ ἐν δ Ὗεμβ. ὅ. « Εἰ «οἷς → καὶ … ἐν τοῖς; δι ἢ ππ| 856 411 ουρίδη!ε8. Εἰ πὸ αυΐάδι οὐοἱ δὶς ἔγοεἰ. ἀυΐῃ δυ θη νιἢα- → ; Εἰ οἱ οἱαῖ, οἵ ἤθη 5018 4. μόνοι. 46. ἐν θεβ. ἴν Ο. 516 αὐτῷ. 55Α οἱ ( διότι. 4“3.Α ἐὰν ἐπιλάδωνται. Δ ἐπιλάδωνται, 45 ἐστιν. ἴῃ Ὁ 40 δ χχὶ -- - αὐτῇ. [ἃ [ἀγα οοξηϊἰοι 8 ὕεἱ Ἰαμηΐης ᾿]]υϑίγαῖοΒ, δὰ [Δοΐοπιὶ φυ Α → .

Cite (SBL): Theodoret, Comm. Proph. min. 11.9.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-1). (abbreviation not yet checked)

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

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-9-1) · Report an error

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

11.9.3PG 81

(γ΄ -ε΄.) Καὶ ᾧκοδόμησε Τύρος ὀχύρωμα αὑτῆς, καὶ ἐθησαύρισεν ἀργύριον ὡς χοῦν, καὶ χρυσίον ὡς πηλὸν ὁδῶν. Διὰ τοῦτο Κύριος κληρονομήσει αὐτοὺς, καὶ πατάξει εἰς θάλασσαν τὴν δύναμιν αὑτῆς, καὶ αὕτη καὶ ὀδυνηθήσεται σφόδρα, καὶ … ᾿Ακκάρων, ὅτι κατῃσχύνθη 75 ἐπὶ τῷ παραπτώματι … λων οὐ μὴ κατοικηθήσεται 1". » Ἡ Τύρος, φησὶ, καὶ συμφοραῖς παντοίαις παραδείξει - τὰ δὲ πυρὶ καταναλωθήσεται, τοῦ Θεοῦ τῶν ὅλων ταύτην κατ᾽ αὐτῶν τὴν ψῆφον ἐχφέροντος. Τὸ δὲ, Κύριος κληρονομήσει αὐτοὺς, ταύτην ἔχει τὴν ἑρμηνείαν " Ἐπειδὴ σφᾶς πῃ αὐτοὺς τῆς θείας κηδεμονίας ἀφώρισαν, πεῖραν τῆς αὐτοῦ δυνάμεως λήψονται. Ταῦτα δὲ ἡ ᾿Ασχάλων͵ ὁρῶσα, καὶ ἡ Γάζα, περιδεεῖς ἔσονται, καὶ μετὰ τῆς το- ᾿Ακκάρων ὀλοφυρόμενοι διατελοῦσιν “ ὅτι κατῃτουτέστι ἡ Τύρος, ἐπὶ τῷ παραπτώμαει βασιλείαν, καὶ τὴν ᾿Ασχάλωνα γυμνὴν τῶν οἰκητόρων καὶ ἀλλογενεῖς αὐτὴν τε καὶ τὴν Ἄζωτον Τὸ γὰρ, ᾿Ασκάλων οὗ μὴ κατοικηθῇ, περὶ τῶν τότε ἀνθρώπων λέγει, οὖς σφαγῇ τε καὶ δουλείᾳ παρέδωκε. Διότι "δ ἐπή- ς", ζ΄. «ε Καὶ κατοικήσουσιν ἀλλογενεῖς ἐν ᾿Αζώτῳ, καὶ καθελῶ ὕδριν ἀλλοφύλων, καὶ ἐξαρῶ τὸ αἷμα στόματος αὐτῶν, καὶ τὰ βδελύγματα. αὐτῶν ἐκ μέσου τῶν 15 ὀδόντων αὐτῶν. » Μήτηρ … " διὰ ταύτην γὰρ καὶ τοὺς ἀλλοφύλους ἔφη τῆς τοῦ δὲ Θεοῦ τὴν ἐπίγνωσιν δέχεσθα:. Τοῦτο γὰρ ἐδήλωσεν εὐθὺς ἐπαγαγών " « Καὶ ὑπολειφθήσονται καὶ οὗτοι τῷ Θεῷ ἡμῶν, καὶ ἔσονται ὡς χιλίαρχοι "᾽ ἐν τῷ "' Ἰούδᾳ, καὶ ὁ") ᾿Ακκάρων ὡς ὁ Ἱεδουσαῖος. ν γὰρ τὰς τῶν εἰδώλων θυσίας, ὧν πρὶν νυν ἐσθ ἐνεπίμπλαντο, ὑπὸ τὴν τοῦ Θεοῦ κηδεμονίαν ἑαυτοὺς καὶ τῷ Ἰούδᾳ συγκαταλεγόμενοι, δίκην τινῶν καὶ τοῖς οἰκοῦσι τὴν Ἵερουσα- λὴμ ὁμότιμοι γενήσονται. Τούτους γὰρ εδουσαίους ἐκάλεσεν ’ Ἰεθοὺς γὰρ αὕτη πάλαι προσηγορεύετο. πὶ η΄. « Καὶ ὑποστήσομαι τῷ οἴκῳ μου ἀνάστημα, τοῦ μὴ διαπορεύεσθαι, μηδὲ ἀναχάμπτειν, καὶ οὐ μὴ ἐπέλθῃ ἐφ’ ὑμᾶς" οὐκέτι ἐξελαύνων " διότι νῦν ἑώρακα ἐν τοῖς ὀφθαλμοῖς μου, » Περίδλεπτον τὸν ἐμὸν οἶκον ἀποφανῶ, καὶ δυνάμενος τὸν ἐμὸν λαὸν, ὥστε τοὺς ἐπιέναι τολμῶντας αὐτοῖς "πολεμίους μὴ ἀναστρέφειν, μηδὲ τὰ οἰκεῖα καταλαμθάνειν, αὐτοῦ δεχομένου; τὴν τιμωρίαν " τοὺς δὲ ἄλλους τὰ τούτων θεωμένους πάθη, οἴκοι μένειν δεδιότας, καὶ τὰς κατὰ τοῦ λαοῦ προσδολὰς μὴ θαῤῥεῖν ταύτην γὰρ αὑτῶν ἐπὶ τοῦ παρόντος ἐδοχέμασα τὴν κηδεμονίαν ποιήσασθαι. Ταῦτα μέντοι καὶ ἐπὶ τῶν Μαχχαδαίων τὸ τέλος ἐδέξατο, Ἰούδα, καὶ Ἰωνάθα, καὶ Σίμωνος στρατηγούντων " μετὰ γὰρ τὴν νίκην, τὰς τῶν ἀλλοφύλων κατεδουλώσαντο 5" πόλεις, καὶ Ἰουδαίους ἀντ᾽ ἐχείνων κατῴκισαν, καὶ μέντοι καὶ ἐξ αὐτῶν ἐχείνων πολλοὺς παρεσχεύασαν μεταμαθεῖν τὴν εὐσέδειαν,. Ἢ δὲ ἀχριδὴς τῆς προφητείας μετὰ τὴν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν ὥφθη " νῦν γὰρ τὴν τῶν εἰδώλων ἀρνησάκαὶ οἱ ἄλλοι ἀλλόφυλοι, τὸ τῆς θεογνωσίας εἰσεδέξαντο φῶς " καὶ οἱδδ ἐξ αὐτῶν ποιμαίνειν αὐτοὺς λαχόντες, οἷόν τινες χιλίαρχοι καὶ στρατηγοὶ διαλάμπουσιν. Οὗ χάριν τὸ πανάγιον Πνεῦμα προθεσπίσαν ἐκεῖνα, καὶ τὸν τούτων τῶν "ὁ ἀγαθῶν αἴτιον δείκνυσι, καὶ βοᾷ διὰ τοῦ προφήτου " Ὁ’. ε Χαῖρε σφόδρα, θύγατερ Σιὼν, κήρυσσε, θύγατερ Ἱερουσαλήμ" ἰδοὺ ὁ βασιλεύς σου ἔρχεταί σοι δίκαιος καὶ σώξων “ οὗτος πρᾶος", καὶ ἐπιδεδηχὼς ἐπὶ "5 ὑποξύγιον, καὶ πῶλον νέον. ν» Ταῦτα δὲ σαφῇ διὰ τῶν πραγμάτων ἔχει τὴν ἑρμηνείαν " ἧκε γὰρ ὁ προφητευόμενος βασιλεὺς, καὶ τῇ οἰκείᾳ δικαιοσύνῃ τὴν ἁμαρτίαν κατέπαυσε, καὶ τῇ πραότητι τοῦ δια- (όλου τὴν ἀλαζονείαν κατέλυσε, καὶ πώλῳ ὄνου χρησάμενος, τοὺς ἐπὶ χρυσῶν καὶ λιθοχολλήτων ὀχημάτῶν φερομένους βασιλέας ἔχει προσκυνητάς. Περὶ τούτου τοῦ πώλου καὶ ὁ μακάριος Ἰαχὼδ ζει, λέγων " « Δεσμεύων πρὸς ἄμπελον τὸν. πῶλον τῆς ὄνου αὑτοῦ. » ὕ. «Καὶ ἐξολοθρεύσει ἅρματα ἐξ 'Ἐφραῖμ, καὶ ἵππον ἐξ Ἱερουσαλήμ " καὶ ἐξολοθρευθήσεται τόξον πολεμικὸν, καὶ πλῆθος καὶ εἰρήνη 5 ἐξ ἐθνῶν. » “Ταύτῃ, φησὶ, κεχρημένος τῇ μετριότητι, τῶν "' ὅλων Παμδασιλεὺς ἐξωλόθρευσεν ἄρματα ἐξ ᾿Εφραῖμ, καὶ ἵππον ἐξ Ἱερουσαλὴμ, τὴν θρασύτητα αὐτῶν καὶ τὴν μανιχὴν καταλύσας βασιλείαν " ἐξωλόθρευσε δὲ καὶὺ τόξον πολεμικὸν, καὶ πλῆθος διὰ τῆς Ῥωμαίων εἰρένης βραθεύσας τοῖς ἔθνεσι, καὶ εὐκολίαν τοῖς τῆς ἀληθείας χἤρυξι χαρισάμενος. Μιᾶς γὰρ γενομένης τῆς βασιλείας, ἐπαύσαντο μὲν αἱ κατ᾿ ἀλλήλων τῶν ἐθνῶν ἐπαναστάσεις, εἰρήνη δὲ κατὰ πᾶσαν τὴν οἶκουμένην ἐπολιτεύετο, ἀδεῶς δὲ διέτρεχον οἱ τὸ τῆς εὖσεδείας κήρυγμα πιστευθέντες ἀπόστολοι, καὶ τὴν εἰς ζωήν. Καὶ τὸ πάντων παραδοξότατον, ὅτι ποῦ κλῖναι τὴν κεφαλὴν οὐκ ἔχων ὁ τῷ πώλῳ χρησάμενος, πάσης γῆς καὶ θαλάσσης ἐθελήσας ἐκράτησε. Τοῦτο καὶ ὁ προφητικὸς προεθέσπιας λόγος" «ε Καὶ χα- τάρξει ὑδάτων "᾽ ἀπὸ θαλάσσης " ἕως θαλάσσης, καὶ" ἀπὸ ποταμῶν ἕω; τῶν διεχθολῶν γῆς". » ᾿Εγὼ ὃς τῶν Ἰουδαίων τὴν ἐμδροντησίαν θαυμάζω, εἰς τὸν “ολμώντων. “Ὅτι γὰρ ὁ Ζοροβάθελ οὐδὲ πάσης τῆς Παλαιστίνης ἐκράτησεν, ἀλλὰ μόνης τῆς Ἰουδαίας, καὶ αὐτοὶ συνομολογήσαιεν " ὁ δὲ προφήτης τὸν ἐπὶ ποῦ πώλου ὀχούμενον πάσης προεῖπεν ἄρξειν τῆς οἰκουμένης. Ἄλλως τε καὶ τὸν μὲν Κύριον πώλῳ χρησάμενον ἔγνωμεν, τὸν δὲ Ζοροδάδελ τοῦτο πεποιηκότα οὐδεὶς ἔφη μέχρι καὶ τήμερον τῶν τὰ θεῖα συγγεγραφότων. Εἰ τοίνυν ἐχρήσατο μὲν ὁ Δεσπότης Χριστὸς τῷ πώλῳ κατὰ τὴν προφητείαν, ἐχράτηε δὲ τῆς οἰκουμένης, καὶ Θεὸς ἀληθινὸς εἶναι πιστεύεται καὶ κηρύττεται, κατέλυσε δὲ τοῦ ἙἘφραῖμ καὶ τοῦ Ἰσραὴλ τὴν βασιλείαν " περὶ αὐτοῦ ταῦτα προεθέσπισεν ὁ προφήτης, καὶ ἔλαδε σαφῶς ἣ προφητεία πὸ τέλος. Συμθαίνει δὲ τούτοις καὶ τὰ ἐπαγόμενα.

(g΄ -e΄.) Kai hǭkodomēse Tyros ochyrōma hautēs, kai ethēsaurisen argyrion hōs choun, kai chrysion hōs pēlon hodōn. Dia touto Kyrios klēronomēsei autous, kai pataxei eis thalassan tēn dynamin hautēs, kai hautē kai odynēthēsetai sphodra, kai … ᾿Akkarōn, hoti katę̄schynthē 75 epi tǭ paraptōmati … lōn ou mē katoikēthēsetai 1". » Hē Tyros, phēsi, kai symphorais pantoiais paradeixei - ta de pyri katanalōthēsetai, tou Theou tōn holōn tautēn kat᾽ autōn tēn psēphon echpherontos. To de, Kyrios klēronomēsei autous, tautēn echei tēn hermēneian " Epeidē sphas pę̄ autous tēs theias kēdemonias aphōrisan, peiran tēs autou dynameōs lēpsontai. Tauta de hē ᾿Aschalōn͵ horōsa, kai hē Gaza, perideeis esontai, kai meta tēs to- ᾿Akkarōn olophyromenoi diatelousin “ hoti katę̄toutesti hē Tyros, epi tǭ paraptōmaei basileian, kai tēn ᾿Aschalōna gymnēn tōn oikētorōn kai allogeneis autēn te kai tēn Azōton To gar, ᾿Askalōn hou mē katoikēthę̄, peri tōn tote anthrōpōn legei, ous sphagę̄ te kai douleią paredōke. Dioti "d epē- s", z΄. «e Kai katoikēsousin allogeneis en ᾿Azōtǭ, kai kathelō hydrin allophylōn, kai exarō to haima stomatos autōn, kai ta bdelygmata. autōn ek mesou tōn 15 odontōn autōn. » Mētēr … " dia tautēn gar kai tous allophylous ephē tēs tou de Theou tēn epignōsin dechestha:. Touto gar edēlōsen euthys epagagōn " « Kai hypoleiphthēsontai kai houtoi tǭ Theǭ hēmōn, kai esontai hōs chiliarchoi "᾽ en tǭ "' Ioudą, kai ho") ᾿Akkarōn hōs ho Hiedousaios. n gar tas tōn eidōlōn thysias, hōn prin nyn esth enepimplanto, hypo tēn tou Theou kēdemonian heautous kai tǭ Ioudą synkatalegomenoi, dikēn tinōn kai tois oikousi tēn Hierousa- lēm homotimoi genēsontai. Toutous gar edousaious ekalesen ’ Iethous gar hautē palai prosēgoreueto. pi ē΄. « Kai hypostēsomai tǭ oikǭ mou anastēma, tou mē diaporeuesthai, mēde anachamptein, kai ou mē epelthę̄ eph’ hymas" ouketi exelaunōn " dioti nyn heōraka en tois ophthalmois mou, » Peridlepton ton emon oikon apophanō, kai dynamenos ton emon laon, hōste tous epienai tolmōntas autois "polemious mē anastrephein, mēde ta oikeia katalamthanein, autou dechomenou? tēn timōrian " tous de allous ta toutōn theōmenous pathē, oikoi menein dediotas, kai tas kata tou laou prosdolas mē tharrhein tautēn gar hautōn epi tou parontos edochemasa tēn kēdemonian poiēsasthai. Tauta mentoi kai epi tōn Machchadaiōn to telos edexato, Iouda, kai Iōnatha, kai Simōnos stratēgountōn " meta gar tēn nikēn, tas tōn allophylōn katedoulōsanto 5" poleis, kai Ioudaious ant᾽ echeinōn katǭkisan, kai mentoi kai ex autōn echeinōn pollous parescheuasan metamathein tēn eusedeian,. Ē de achridēs tēs prophēteias meta tēn tou Sōtēros hēmōn epiphaneian hōphthē " nyn gar tēn tōn eidōlōn arnēsakai hoi alloi allophyloi, to tēs theognōsias eisedexanto phōs " kai hoidd ex autōn poimainein autous lachontes, hoion tines chiliarchoi kai stratēgoi dialampousin. Hou charin to panagion Pneuma prothespisan ekeina, kai ton toutōn tōn "ho agathōn aition deiknysi, kai boą dia tou prophētou " Ho’. e Chaire sphodra, thygater Siōn, kērysse, thygater Hierousalēm" idou ho basileus sou erchetai soi dikaios kai sōxōn “ houtos praos", kai epidedēchōs epi "5 hypoxygion, kai pōlon neon. n» Tauta de saphę̄ dia tōn pragmatōn echei tēn hermēneian " hēke gar ho prophēteuomenos basileus, kai tę̄ oikeią dikaiosynę̄ tēn hamartian katepause, kai tę̄ praotēti tou dia- (olou tēn alazoneian katelyse, kai pōlǭ onou chrēsamenos, tous epi chrysōn kai lithochollētōn ochēmatōn pheromenous basileas echei proskynētas. Peri toutou tou pōlou kai ho makarios Iachōd zei, legōn " « Desmeuōn pros ampelon ton. pōlon tēs onou hautou. » hy. «Kai exolothreusei harmata ex 'Ephraim, kai hippon ex Hierousalēm " kai exolothreuthēsetai toxon polemikon, kai plēthos kai eirēnē 5 ex ethnōn. » “Tautę̄, phēsi, kechrēmenos tę̄ metriotēti, tōn "' holōn Pamdasileus exōlothreusen armata ex ᾿Ephraim, kai hippon ex Hierousalēm, tēn thrasytēta autōn kai tēn manichēn katalysas basileian " exōlothreuse de kaiy toxon polemikon, kai plēthos dia tēs Rhōmaiōn eirenēs bratheusas tois ethnesi, kai eukolian tois tēs alētheias chēryxi charisamenos. Mias gar genomenēs tēs basileias, epausanto men hai kat᾿ allēlōn tōn ethnōn epanastaseis, eirēnē de kata pasan tēn oikoumenēn epoliteueto, adeōs de dietrechon hoi to tēs eusedeias kērygma pisteuthentes apostoloi, kai tēn eis zōēn. Kai to pantōn paradoxotaton, hoti pou klinai tēn kephalēn ouk echōn ho tǭ pōlǭ chrēsamenos, pasēs gēs kai thalassēs ethelēsas ekratēse. Touto kai ho prophētikos proethespias logos" «e Kai cha- tarxei hydatōn "᾽ apo thalassēs " heōs thalassēs, kai" apo potamōn heō? tōn diechtholōn gēs". » ᾿Egō hos tōn Ioudaiōn tēn emdrontēsian thaumazō, eis ton “olmōntōn. “Hoti gar ho Zorobathel oude pasēs tēs Palaistinēs ekratēsen, alla monēs tēs Ioudaias, kai autoi synomologēsaien " ho de prophētēs ton epi pou pōlou ochoumenon pasēs proeipen arxein tēs oikoumenēs. Allōs te kai ton men Kyrion pōlǭ chrēsamenon egnōmen, ton de Zorodadel touto pepoiēkota oudeis ephē mechri kai tēmeron tōn ta theia syngegraphotōn. Ei toinyn echrēsato men ho Despotēs Christos tǭ pōlǭ kata tēn prophēteian, echratēe de tēs oikoumenēs, kai Theos alēthinos einai pisteuetai kai kēryttetai, katelyse de tou HeEphraim kai tou Israēl tēn basileian " peri autou tauta proethespisen ho prophētēs, kai elade saphōs hē prophēteia po telos. Symthainei de toutois kai ta epagomena.

3–5. "And Tyre built her stronghold, and heaped up silver like dust and gold like the mud of the streets. Therefore the Lord will inherit them and strike her power into the sea, and she [will be consumed with fire. Ashkelon will see and fear, and Gaza] will be in great pain, and Ekron, for she has been put to shame at her transgression; … Ashkelon will not be inhabited." Tyre, he says, will [be delivered] to calamities of every kind, and those things will be consumed by fire, since the God of all pronounces this sentence against them. And "The Lord will inherit them" has this interpretation: since they separated themselves from the divine care, they will have experience of his power. Ashkelon, seeing these things, and Gaza, will be terrified, and with … Ekron they continue lamenting, because … that is, Tyre, at her transgression … the kingdom, and Ashkelon bare of its inhabitants, and foreigners [will inhabit] both it and Ashdod. For "Ashkelon will not be inhabited" he says of the people of that time, whom he handed over to slaughter and slavery. For he went on: (6–7) "And foreigners will dwell in Ashdod, and I will bring down the insolence of the foreigners, and I will take their blood out of their mouth and their abominations out from between their teeth." Mother … for because of her he said that the foreigners too would receive the knowledge of God. For he showed this by at once adding: "And these too will be left to our God, and they will be like chiliarchs in Judah, and Ekron like the Jebusite." For [abandoning] the sacrifices to idols, with which they formerly … filled themselves, [they will place] themselves under God's care and, being counted together with Judah, will become like some … equal in honor with those who live in Jerusalem. For he called these Jebusites, since Jerusalem was called Jebus of old. (8) "And I will set up a rampart for my house, so that none may pass through or return, and none will come upon you any more to drive you out; for now I have seen with my eyes." I will make my house admired, he says, and [strengthen] my people, so that the enemies who dare to attack them will not return or reach their own homes, but will receive punishment; and the others, seeing what these suffer, will stay at home in fear and will not dare to make attacks against the people; for I have decided to exercise this care for them at present. These things received their end under the Maccabees, when Judas, Jonathan and Simon were generals; for after their victory they subjugated the cities of the foreigners, settled Jews in them in their place, and brought many even of the foreigners themselves to learn piety. But the exact [fulfillment] of the prophecy was seen after the appearance of our Savior; for now, having renounced the [error] of the idols, [the people of Ashdod and Ekron] and the other foreigners have received the light of the knowledge of God; and those of them who have been allotted to shepherd them shine like chiliarchs and generals. For this reason the all-holy Spirit, having foretold those things, shows also the cause of these good things, and cries through the prophet: (9) "Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; behold, your king comes to you, righteous and saving; he is meek, and mounted on a beast of burden and a young colt." These words have a plain interpretation through the events; for the foretold king came, put an end to sin by his own righteousness, overthrew the devil's arrogance by his meekness, and, having used the colt of a donkey, has as his worshipers kings who are carried in golden and jewel-studded carriages. About this colt the blessed Jacob too prophesies, saying: "Binding his colt to the vine, the colt of his donkey." (10) "And he will destroy chariots from Ephraim and the horse from Jerusalem, and the bow of war will be destroyed, and multitude and peace from the nations." Using this moderation, he says, the King of all destroyed chariots from Ephraim and the horse from Jerusalem, overthrowing their boldness and their mad kingdom; and he also destroyed the bow of war and the multitude, arbitrating peace for the nations through the Romans and granting ease to the heralds of the truth. For when there came to be one kingdom, the risings of the nations against one another ceased, peace prevailed throughout the world, and the apostles entrusted with the preaching of piety ran through it fearlessly, and [preached] the [way] to life. And most wonderful of all, the one who used the colt, who had nowhere to lay his head, ruled over every land and sea by willing it. This too the prophetic word foretold: "And he will rule over waters from sea to sea, and from rivers to the ends of the earth." I marvel at the stupidity of the Jews, who dare [to apply this] to … For they would themselves agree that Zerubbabel did not rule even over all Palestine, but only over Judea; whereas the prophet foretold that the one riding on the colt would rule over the whole world. Besides, we know that the Lord used a colt, but none of those who have written the divine histories has said, even to this day, that Zerubbabel did this. If, then, Christ the Master used the colt according to the prophecy, ruled over the world, is believed and proclaimed to be true God, and overthrew the kingdom of Ephraim and of Israel, the prophet foretold these things about him, and the prophecy has clearly received its end. And what follows agrees with these things.

Textual problem in this passage: see the notes.

Zech 9:3 (quotation, high confidence) · Zech 9:4 (quotation, high confidence) · Zech 9:5 (quotation, high confidence) · Zech 9:6 (quotation, high confidence) · Zech 9:7 (quotation, high confidence) · Zech 9:8 (quotation, high confidence) · Zech 9:9 (quotation, high confidence) · Zech 9:10 (quotation, high confidence) · Gen 49:11 (quotation, high confidence) · Matt 8:20 (allusion, high confidence) · Matt 21:5 (allusion, medium confidence) · John 12:14 (allusion, medium confidence)

Notes and citation

Summary: The judgments on Tyre and the Philistine cities were partly fulfilled under the Maccabees and fully when those peoples turned to God; the king riding on a colt is Christ, whose peaceful rule over the world, under the Roman peace, Theodoret defends against the Jewish application to Zerubbabel.

Lemma: Zech 9:3–5; Theodoret goes on to 9:6–10. Many words are lost in the scan in the lemma of 9:4–5 and in the comment on it (…, or supplied in brackets from the LXX or by sense). Quotations: Gen 49:11; Matt 8:20 (nowhere to lay his head); John 12:14–15. Theodoret's polemic against the Jewish interpretation is translated as written. Migne's Latin column and footnotes are removed by logged corrections.

Notes on the original text

Digital text corrected (Latin column debris; Latin column debris inside a hyphenated word; Latin column read as Greek letters; Latin column read as Greek letters; Greek words lost; Migne's Latin column and footnotes read as Greek letters; Migne's Latin column read as Greek letters; Migne's marginal verse number and Latin column): καὶ υἱ ᾿ππλπ], ἐθησαύρισεν → καὶ ἐθησαύρισεν; καὶ Ἰ ροφϑί 61 605, οἱ ρεγοιυιίε ἴῃ πιᾶγὶ [(ογιυὐποη πατάξει → καὶ πατάξει; καὶ Γ ταὶ 508: δὲ ρεγῖ ὁ → καὶ … ; ἰπαυΐι, δἱ Βίάοη, ἀἰνιε}}8 8656 οἰεγοηίθβ, οἱ οοπ|- → … ; Ἰυοία 86 δΠιίξοηί; 4ιιοπΐαπὶ φομίμδα ὁδί, πΠορΡα ὁρῶσα → ὁρῶσα; Υεμβ. 0, 1. «Εἰ πδθ᾽ἰΑθυπι Αἰ ἰοπίροης ἴῃ Αζοίο, ὦ → ; εἴ ἀδϑίγυαπι ἰη}ιγίαπι 4] θη σοηδγυπι; οἱ δυίεγταπθῃ → ; οἱ ρυίβιϊπαπι δεία → …; ἐδή- Ἰδοογῖῖ : ε Εὸπ᾿ το αηθηϊ οἱ ἴδει] Π60 ποβῖγο, οἱ λωσέεν → ἐδήλωσεν; ὁσῖηῖ αἱ ἰτἰσαπὶ ἰῃ Ζυΐα : δἱ Ασοάγοη ὑ δίουϊ 260ι- → ; ᾿ς οἰΐπν ὅθι νοσδθδίυγ. ιν → ; οἷς Θοπηρίοθο, ει → ; Α (λῃιων, π66 δῇ → ; τῶν Ὁ ροβίφυδηι οπιηΐᾶ ὑπ} ἐθνῶν → τῶν ἐθνῶν; 68 ΘΟΓΆΙ 6 πιο ΐο ἀδηίίιην "Πογυπ. » Μδίον ἰψίιυν → ; δος οἱ ϑαϊ οι :, Β εἰ Αοοδγοηίίς, οἱ οί ογΐ Δ] ΟρΙΥ]ΐ, ἀϊνῖπα ποι! οη 5 δὰ ἄτι 65 οἱ δὰ 16]εἰ «αἱ υϑι σι! 5 σοδι ἢν» εἰ Τα ἀΐ → ; νει, 20. δἱ πὶ Ἐπ τ. Α[[. σαν, 5όγιη. 10. τὸν πῶλον. 8' σῶν. 68. ἰπ (, ν Ι 0 ὃν τῆς ὄνου. (Οἱ μγῶηι. αὑτοῦ, καὶ τῇ ἕλικι τῆς ἀμπέλον 39 καὶ εἰρ, [ηἴτὰ, τ. Α[[. κατ, 1, ς. Ἰὸφ. εἰρήνης. τῶν, Ο ργάῃι. ὁ Δ΄ Α αὐτὸς πρᾳῦς. [{ που ἰηῇγᾶ, Α καὶ ὁ. → καὶ ὁ ; Δ οἰ πὶ πη (οἴδηι ϊχ δ θυ οδΐ, οἱ οι β ἐδ, αἱ → .

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

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 11.9.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-9-3) · Report an error

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

11.9.11PG 81

ια΄, «ε Καὶ σὺ ἐν αἵματι διαθήκης σου "" ἑξαπέστε:λας δεσμίους ἐκ λάκκου οὐκ ἔχοντος ὕδωρ. » Οὺς γὰρ, φησὶ, τῷ τιμίῳ σου αἴματι 57 ἐξηγόρασάς τε καὶ ἡλευθέρωσας, τούτους μετὰ τῶν σωτηρίων δου συνθηκχῶν ἐξαπέστειλας, ὥστε πᾶσι κηρύξαι τὴν ἔλευθερίαν, ἀπαλλάξας αὐτοὺς τοῦ λάκκου, τοῦ μὴ ἔχοντος ὕδωρ. Τοῦτον δὲ τὸν λάκκον, εἴτε τὸν αἰώνιον θάνατον, εἴτε τῶν εἰδώλων τὴν πλάνην βούλεταί τις νοεῖν, τῷς ἀληθείας οὐκ ἁμαρτήσεται. Οὕτω γὰρ καὶ διὰ Ἵερεμίου φησὶν ὁ τῶν ὅλων Θεός’ ε Δύο καὶ πονηρὰ ἐποίησεν ὁ λαός μου’ ἐμὲ ἐγκατέλιπον 98 πηγὴν ὕδατος ζῶντος, καὶ ὥρυξαν ἑαυτοῖς λάκκους συντετριμμένους, οἵ οὐ δυνήσονται συσχεῖν ὕδωρ. » Οὕτω δὲ τὴν ἐπίπονον καὶ ἀνόνητον τῶν εἰδώλων προσηγόρευσε λατρείαν. Ταλαιπωρούμενοι γὰρ τῇ περὶ ταῦτα "" θεραπείᾳ, οὐδὲν μὲν ἐκ τούτων ἐδρέποντο κέρδος, τὴν ἀληθῆ δὲ προσεζημιοῦντο ζωήν. Ἐν τούτῳ τῷ λάκκῳ δεσμώτας ὄντας τοὺς ἀνθρώπους λύσας, καὶ ἀνασπάσας ὁ Δεσπότης Χριστὸς, καὶ τῷ τιμίῳ αἵματι τὴν ἐλευθερίαν αὐτοῖς δωρησάμονος, εἰς τὴν τῆς ζωῆς ὁδὸν ἐξαπέστειλε, τὴν καινὴν αὐτοῖς δεδωκὼς διαθήκην. Πρὸς τούτους πάλιν φησί"

ia΄, «e Kai sy en haimati diathēkēs sou "" hexapeste:las desmious ek lakkou ouk echontos hydōr. » Ous gar, phēsi, tǭ timiǭ sou aimati 57 exēgorasas te kai hēleutherōsas, toutous meta tōn sōtēriōn dou synthēkchōn exapesteilas, hōste pasi kēryxai tēn eleutherian, apallaxas autous tou lakkou, tou mē echontos hydōr. Touton de ton lakkon, eite ton aiōnion thanaton, eite tōn eidōlōn tēn planēn bouletai tis noein, tǭs alētheias ouk hamartēsetai. Houtō gar kai dia Hieremiou phēsin ho tōn holōn Theos’ e Dyo kai ponēra epoiēsen ho laos mou’ eme enkatelipon 98 pēgēn hydatos zōntos, kai hōryxan heautois lakkous syntetrimmenous, hoi ou dynēsontai syschein hydōr. » Houtō de tēn epiponon kai anonēton tōn eidōlōn prosēgoreuse latreian. Talaipōroumenoi gar tę̄ peri tauta "" therapeią, ouden men ek toutōn edreponto kerdos, tēn alēthē de prosezēmiounto zōēn. En toutǭ tǭ lakkǭ desmōtas ontas tous anthrōpous lysas, kai anaspasas ho Despotēs Christos, kai tǭ timiǭ haimati tēn eleutherian autois dōrēsamonos, eis tēn tēs zōēs hodon exapesteile, tēn kainēn autois dedōkōs diathēkēn. Pros toutous palin phēsi"

11. "And you, by the blood of your covenant, have sent out prisoners from a pit that has no water." Those whom you bought and set free by your precious blood, he says, you sent out with your saving covenants to proclaim freedom to all, having released them from the pit that has no water. Whether one wishes to understand this pit as eternal death or as the error of idols, he will not miss the truth. For so too the God of all says through Jeremiah: "My people have done two evils: they have forsaken me, the fountain of living water, and dug for themselves broken cisterns, which cannot hold water." So he named the laborious and useless worship of idols; for, toiling at their service, they reaped no gain from them and lost the true life besides. Having loosed and drawn up the human beings who were prisoners in this pit, and granted them freedom by his precious blood, Christ the Master sent them out on the way of life, having given them the new covenant. To these he says again:

Zech 9:11 (quotation, high confidence) · Jer 2:13 (quotation, high confidence)

Notes and citation

Summary: Christ by the blood of the new covenant freed humanity from the waterless pit of death and idolatry.

Lemma: Zech 9:11. Quotation: Jer 2:13. Migne's Latin column is removed.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters): Οὐαλ ἴῃ μος ἰδοὺ «ἀρ εἶα τοάάατο μ᾽...» οἱ 16δὲ δὲ υἱὰ ἰξ, τοῦδ, ἀιρε οἶα γε απὶ → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 11.9.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-11). (abbreviation not yet checked)

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

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-9-11) · Report an error

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

11.9.12PG 81

ιβ΄, « Καθήσεσθε ἐν ὀχυρώματι δέσμιοι τῆς συναγωγῆς, καὶ ἀντὶ μιᾶς ἡμέρας παροικίας ' σου διπλᾶ ἀνταποδώσω σοι ὅ. »᾿Αντὶ γὰρ ἐχείνων τῶν χαλεπῶν Ὁ δεσμῶν, ἕτερά σοι ἥδιστα τῆς ἐμῆς ἀγάπης περιπέθειχκα δεσμὰ, προσεδρεύειν μοι παραινέσας, καὶ ποὺς ἐμοὺς ἐχπαιδεύεσθαι νόμους, καὶ ὑπὸ τῆς ὀχυρᾶς κηδεμονίας φρουρεῖσθαι, καὶ ἀντὶ τῆς προτέρας αἰχμαλωσίας, ἐλευθερίας ὁμοῦ καὶ ζωῆς ἀπολαύειν. Περὶ γὰρ τούτων, ἔφη, τῶν πραγμάτων διπλᾶ ἀνταυγ΄. «Διότι ἐνέτεινά σς ἐμαυτῷ, Ἰούδα, ὡς " τόξον, Ἰὰ "τ... ἔπλησα τὸ» Ἐχρραῖμ, χοῖ ἐξέγερῶ τὰ τέχνα σου, Σιὼν, ἀπὲ τὰ ἐέχνα τῶν ᾿Ἑλλήνωνν καὶ ψηλαφήσω; σε ὡς ῥομφαίαν μαχητοῦ. » ᾿λούδαν καὶ ᾿Εφραῖμ «τοὺς ἐκ τούτων χατάγοντας. τὸ. γένας καλεξ, οὺς ἐπὶ τὰ τέχνα τῶν Ἑλλήνων ἑἐσυράτευσεν, ὅπλα αὐτοῖς δεδωκὼς, οὗ σαρκικὰ, ἀλλὰ ϑυνατὰ τῷ Θεῷ πρὸς καθαίρεσιν ὀχυρωμάτων, ὥττε αὐτοὺς ἀνθρωπίνους " λογισμοὺς καθελεῖν,. καὶ πᾶν ὕψωμα ἐπαιρόμενον κατὰ τῆς γνώσεως. τοῦ Θεοῦ, καὺ αἰχμαχωτεῦσαι πᾶν νόημα εἰς τὴν ὑπακοὴν τοῦ Χριστοῦ. Τούτους ἔφη, ὡς τόξον ἐντεῖναι, καὶ ὡς ῥομφαίαν μαχητοῦ φῆσαι. Διὰ τούτων τὴν τῶν φιλοσόφων μεταιοτεχνίαν κατέλυσε " διὰ τούτων τὴν οἰχσυμένην ἐδίδαξε τὴν εὐσέδειαν. Περὶ τούτων ὁ προφητικὸς οὔνω φησὶ λόγος" « Τὰ βόλη σου ἠκονημένα, δυνατὲ, ἕν καρδίᾳ " τῶν ἔχθρῶν τοῦ βασιλέως. » ᾿Αλλὰ γὰρ καὶ ἐπὶ τῶν Μακεδόνων, ὡς ἐν τύπῳ, πέρας ἔσχεν ἡ προφητείᾳ. Ὁρμήσαντα γὰρ τῆς Σιὼν τὰ τέχνα ἐπὶ τὰ τῶν 'Εχλήνων, ἐτρέψαντό τε τὰς πολλὰς τῶν Μακεδόνων μυριάδας, καὶ τρόκαιον ἀγείραντος ἐπανῆλθον νικηφόροι, καὶ τὸ χαταλυθὲν θυσιαστήριον ἤγειραν. Ταῦτα δὰ εἰργάδαντο, τοῦ Θεοῦ τῶν ὅλων ὑπερμαχήσαντος, καὶ τὴν ἄμαχον παρασχόντος ὀπιχουρίαν, Τοῦτο γὰρ καὶ ὁ προφήτης φησί.

ib΄, « Kathēsesthe en ochyrōmati desmioi tēs synagōgēs, kai anti mias hēmeras paroikias ' sou dipla antapodōsō soi ho. »᾿Anti gar echeinōn tōn chalepōn Ho desmōn, hetera soi hēdista tēs emēs agapēs peripetheichka desma, prosedreuein moi parainesas, kai pous emous echpaideuesthai nomous, kai hypo tēs ochyras kēdemonias phroureisthai, kai anti tēs proteras aichmalōsias, eleutherias homou kai zōēs apolauein. Peri gar toutōn, ephē, tōn pragmatōn dipla antaug΄. «Dioti eneteina ss emautǭ, Iouda, hōs " toxon, Ia "t... eplēsa to» Echrraim, choi exegerō ta techna sou, Siōn, ape ta eechna tōn ᾿Hellēnōnn kai psēlaphēsō? se hōs rhomphaian machētou. » ᾿loudan kai ᾿Ephraim «tous ek toutōn chatagontas. to. genas kalex, ous epi ta techna tōn Hellēnōn heesyrateusen, hopla autois dedōkōs, hou sarkika, alla ϑynata tǭ Theǭ pros kathairesin ochyrōmatōn, hōtte autous anthrōpinous " logismous kathelein,. kai pan hypsōma epairomenon kata tēs gnōseōs. tou Theou, kau aichmachōteusai pan noēma eis tēn hypakoēn tou Christou. Toutous ephē, hōs toxon enteinai, kai hōs rhomphaian machētou phēsai. Dia toutōn tēn tōn philosophōn metaiotechnian katelyse " dia toutōn tēn oichsymenēn edidaxe tēn eusedeian. Peri toutōn ho prophētikos ounō phēsi logos" « Ta bolē sou ēkonēmena, dynate, hen kardią " tōn echthrōn tou basileōs. » ᾿Alla gar kai epi tōn Makedonōn, hōs en typǭ, peras eschen hē prophēteią. Hormēsanta gar tēs Siōn ta techna epi ta tōn 'Echlēnōn, etrepsanto te tas pollas tōn Makedonōn myriadas, kai trokaion ageirantos epanēlthon nikēphoroi, kai to chatalythen thysiastērion ēgeiran. Tauta da eirgadanto, tou Theou tōn holōn hypermachēsantos, kai tēn amachon paraschontos opichourian, Touto gar kai ho prophētēs phēsi.

12. "You will sit in a stronghold, prisoners of the congregation, and for one day of your sojourning I will repay you double." For instead of those harsh bonds I have put on you other, most sweet bonds of my love, exhorting you to attend on me, to be educated in my laws, to be guarded by my strong care, and, instead of your former captivity, to enjoy freedom and life together. For these things, he said, [I will] repay double. (13) "For I have bent you for myself, Judah, as a bow; I have filled Ephraim, and I will rouse your children, Zion, against the children of the Greeks, and I will wield you as the sword of a warrior." He calls Judah and Ephraim those who trace their descent from them, whom he led on campaign against the children of the Greeks, having given them weapons not fleshly but powerful through God for the destruction of strongholds, so that they might destroy human reasonings and every height lifted up against the knowledge of God, and take every thought captive to the obedience of Christ. These he said he bent like a bow and wielded like a warrior's sword. Through these he overthrew the vain art of the philosophers; through these he taught the world piety. About these the prophetic word says: "Your arrows are sharpened, O Mighty One, in the heart of the king's enemies." But under the Macedonians too, as in a type, the prophecy had its end. For the children of Zion, rushing against those of the Greeks, routed the many myriads of the Macedonians, set up a trophy, returned victorious, and raised up the altar that had been destroyed. They accomplished these things because the God of all fought for them and provided invincible help. For this is what the prophet too says.

Zech 9:12 (quotation, high confidence) · Zech 9:13 (quotation, high confidence) · 2 Cor 10:4 (quotation, high confidence) · 2 Cor 10:5 (quotation, high confidence) · Ps 45:5 (44:6 LXX) (quotation, high confidence)

Notes and citation

Summary: Judah and Ephraim, God's bow and sword against the Greeks, are the apostles armed with spiritual weapons against the philosophers, prefigured by the Maccabean victories over the Macedonians.

Lemma: Zech 9:12; Theodoret goes on to 9:13. Quotations: 2 Cor 10:4–5; Ps 45:5 (LXX 44:6). The Maccabean victory and the rebuilt altar: 1 Macc 4:36–59. Migne's footnotes are removed.

Notes on the original text

Digital text corrected (Migne's footnotes read as Greek letters; stray letters and numerals from the Latin column): Λ 4583] Σιὼν → Σιὼν; δ. αὐ ἰλπιοι 468. τῶν 8η16 διεχό. 35 ἕως τῶν διεχθ. γῆς. Δ διεχδολὰς γῆς. "᾽ σον. θ65. ') Α. αἵ "5 (, ἐγχατέλειπε, " (ὶ τούτους. ' Α παροιχεσίας. ἦ σοι. [)65. ἴῃ ἁ. 65. ἰπ Α. → .

Extrabiblical texts: 1 Macc 4:36-59 (1 Maccabees [in RC, EO canons]; allusion)

Cite (SBL): Theodoret, Comm. Proph. min. 11.9.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-12

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-9-12) · Report an error

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

11.9.14PG 81

ιδ΄. « Καὶ Κύριος ἐπ᾽ αὐτοὺς ὀφθήσεται 7, καὶ ὁ Θεὸς ὁ παντοχράτωρ ἐν σάλπιγγι σαλπιεῖ, καὶ πορεύσεται " ἐν σάλῳ ἀπειλῆς αὑτοῦ. ν ᾿Επαμῦναι … καὶ ἀστραπαῖς ἐχδειματώσει, καὶ οἷόν τισι σφενδόναις τοῖς νέφεσι χρώμενος, τοῖς τῆς χαλάζης λίθοις χαταται, φησὶ, τὸ αἷμα αὐτῶν, ὡς ὕδωρ 1". » ᾿Αντὶ τοῦ, ἡδονὴν ἀπὸ τῆς νίκης πλείστην ὅσην χαρπώσονται. Θὺ γὰρ αἵματος ἀνθρωπείου πόσιν λέγει " πῶς γὰρ, ὅς γε καὶ τῶν κτηνῶν τὸ αἷμα, καὶ τοῖς πρὸ νόμον, καὶ τοῖς ἐν νόμῳ, ἐσθίειν ἀπαγορϑύει;; ε« Καὶ πλήδουσιν ὡς φιάλας θυσιαστήριον 5" » ἀντὶ τοῦ, τῶν ἀπὰ “«ἣς λείας θυμάτων.

id΄. « Kai Kyrios ep᾽ autous ophthēsetai 7, kai ho Theos ho pantochratōr en salpingi salpiei, kai poreusetai " en salǭ apeilēs hautou. n ᾿Epamynai … kai astrapais echdeimatōsei, kai hoion tisi sphendonais tois nephesi chrōmenos, tois tēs chalazēs lithois chatatai, phēsi, to haima autōn, hōs hydōr 1". » ᾿Anti tou, hēdonēn apo tēs nikēs pleistēn hosēn charpōsontai. Thy gar haimatos anthrōpeiou posin legei " pōs gar, hos ge kai tōn ktēnōn to haima, kai tois pro nomon, kai tois en nomǭ, esthiein apagorϑyei?? e« Kai plēdousin hōs phialas thysiastērion 5" » anti tou, tōn apa “«hēs leias thymatōn.

14. "And the Lord will appear over them, and God Almighty will sound the trumpet, and will go in the tossing of his threat." To defend [them] … he will terrify [the enemies] with [thunder] and lightnings, and, using the clouds as slings, [will strike them] with hailstones. (15) "… [and they will drink]," he says, "their blood like water." That is, they will reap very great pleasure from the victory. For he does not mean the drinking of human blood; how could he, when he forbade eating even the blood of cattle both to those before the law and to those under the law? "And they will fill the altar like bowls," that is, with the sacrifices from the spoils.

Textual problem in this passage: see the notes.

Zech 9:14 (quotation, high confidence) · Zech 9:15 (quotation, high confidence) · Gen 9:4 (allusion, high confidence) · Lev 17:10 (allusion, high confidence)

Notes and citation

Summary: God fights for his people with storm and hail, and their victory is pictured as drinking their enemies' blood, which Theodoret explains as a figure of joy, not literal drinking.

Lemma: Zech 9:14; Theodoret goes on to 9:15. Words of the comment and of 9:15 are lost in the scan (…, or supplied by sense in brackets). The prohibition of blood: Gen 9:4; Lev 17:10–14. Migne's Latin column is removed.

Notes on the original text

Digital text corrected (Latin column read as Greek letters; Latin column read as Greek letters; Greek words lost): εξ ῦ, ἀδης οἷϑ ρα- Β μι γορὶβ ᾿. » Αἱ 8 ἰπ δὲ δυχ ας ἱπαχρηρηαῦ ἰα βυρροὐιίδηία. Βοος. οί → … ; α, ῬΡτίεΡβΟΙ, δὲ “οἷς → τοῖς.

Cite (SBL): Theodoret, Comm. Proph. min. 11.9.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-14

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-9-14) · Report an error

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

11.9.16PG 81

ις΄. « Καὶ σώσει αὐτοὺς Κύριος ὁ Θεὸς αὐτῶν ἐν τῇ ἡμέοχ ἐκείνῃ, ὡς πρόθατα λαὸν αὑτοῦ " διότι λίθου ἅγιοι χυλίονται ἐπὶ τῆς γῆς αὐτοῦ. » Τῶν γὰρ ἁγίων εἴνεγα καὶ τοὺς ἄλλους περισώσει ὁ θεὸς, καὶ οἵα δὴ πρόθατα οἰκεῖα τῶν ἐπιόντων ἐλευθερώσει θηρίων. ἐξ, «Ε΄ τι γὰρ ἀγαθὸν αὐτοῦ, καὶ εἴ τι καλὸν παρ᾽ "5 αὐτοῦ, σἴτος νεανίσχοις, καὶ οἶνος εὐωδιάζων εἰς παρθένους. »

is΄. « Kai sōsei autous Kyrios ho Theos autōn en tę̄ hēmeoch ekeinę̄, hōs prothata laon hautou " dioti lithou hagioi chyliontai epi tēs gēs autou. » Tōn gar hagiōn einega kai tous allous perisōsei ho theos, kai hoia dē prothata oikeia tōn epiontōn eleutherōsei thēriōn. ex, «E΄ ti gar agathon autou, kai ei ti kalon par᾽ "5 autou, sitos neanischois, kai oinos euōdiazōn eis parthenous. »

16. "And the Lord their God will save them on that day, his people as sheep; for holy stones roll upon his land." For the sake of the holy ones God will save the others too, and will free them, as his own sheep, from the beasts that attack. (17) "For if there is anything good of his, and anything beautiful from him: grain for young men, and fragrant wine for virgins."

Zech 9:16 (quotation, high confidence) · Zech 9:17 (quotation, high confidence)

Notes and citation

Summary: For the sake of the holy ones God will save his flock and give it grain and wine.

Lemma: Zech 9:16; Theodoret goes on to 9:17, whose comment follows in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 11.9.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-9-16

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-9-16) · Report an error

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

Preface 11, chapter 10

11.10.1PG 81

α'. « Λἰτεῖσθε παρὰ Κυρίου ὑετὸν καθ᾽ ὥραν πρῳῖμον καὶ ὄψιμον" Κύριος ἐποίησε φαντασίας, καὶ ὑετὸν χειμέριον " δώσει αὐτοῖς, ἐκάστῳ βοτάνην ἐν ἀγρῷ. » Αὐτὸς, φησὶ, καὶ σῖτον καὶ οἶνον χορηγεῖ, ὥστε καὶ νεανίσκους τῷ σίτῳ στηρίζεσθαι, καὶ τὰς παρθένους τὴν ἀπὸ τοῦ οἴνου εὐφροσύνην καρποῦσθαι. Ἐπὶ τῆς εὐφροσύνης γὰρ τὸν οἶνον κἀνταῦθα τέθεικε. Ταῦτα τοίνυν εἰδότες, καὶ τὸν πρώϊμον, καὶ πὸν ὄψιμον ὑετὸν εἰς καιρὸν αἰτεῖτε τὸν δοῦναι δυνάμενον. Αὐτὸς γὰρ καὶ ὑετοῦ 15 χορηγὸς, καὶ τῶν ἄλλων δημιουργὸς, ἃ εἰς φόδον εἴωθε γίνεσθαι τῶν ἀνθρώπων ἀστραπὰς γὰρ εἰς ὑετὸν ἐποίησε. Τὰ τοιαῦτα φαντασίαν ἐκάλεσεν, ὡς ἐκπλήττοντα 5 τοὺς ἀνθρώπους " διὰ τούτων δὲ καὶ ἀπὸ “7 γῆς γεννῶνται καρποί. Ὁ 5 μὲν οὖν ἀληθὴς Θεὸς τὰ τοιαῦτα καὶ ἐργάζεται καὶ χαρίζεται.

a'. « Liteisthe para Kyriou hyeton kath᾽ hōran prǭimon kai opsimon" Kyrios epoiēse phantasias, kai hyeton cheimerion " dōsei autois, ekastǭ botanēn en agrǭ. » Autos, phēsi, kai siton kai oinon chorēgei, hōste kai neaniskous tǭ sitǭ stērizesthai, kai tas parthenous tēn apo tou oinou euphrosynēn karpousthai. Epi tēs euphrosynēs gar ton oinon kantautha tetheike. Tauta toinyn eidotes, kai ton prōïmon, kai pon opsimon hyeton eis kairon aiteite ton dounai dynamenon. Autos gar kai hyetou 15 chorēgos, kai tōn allōn dēmiourgos, ha eis phodon eiōthe ginesthai tōn anthrōpōn astrapas gar eis hyeton epoiēse. Ta toiauta phantasian ekalesen, hōs ekplēttonta 5 tous anthrōpous " dia toutōn de kai apo “7 gēs gennōntai karpoi. Ho 5 men oun alēthēs Theos ta toiauta kai ergazetai kai charizetai.

1. "Ask from the Lord rain in season, early and late; the Lord has made appearances, and he will give them winter rain, to each grass in the field." He himself, he says, supplies grain and wine, so that the young men are strengthened by the grain and the virgins reap the gladness that comes from wine; for here too he has put wine for gladness. Knowing these things, then, ask the one who is able to give for the early and the late rain in its season. For he is both the giver of rain and the maker of the other things that usually happen to frighten human beings; for he made lightnings for the rain. Such things he called "appearances", since they astonish human beings; and through them the fruits are born from the earth. The true God, then, both works and grants such things.

Zech 10:1 (quotation, high confidence) · Zech 9:17 (allusion, high confidence) · Ps 135:7 (134:7 LXX) (quotation, medium confidence) · Jer 10:13 (quotation, medium confidence)

Notes and citation

Summary: God, who gives grain and wine, rain and lightning, is to be asked for the seasonal rains.

Lemma: Zech 10:1. The comment begins with the end of the comment on 9:17 (grain and wine), displaced in the scan after the lemma. "He made lightnings for the rain": Ps 135:7 (LXX 134:7); Jer 10:13. Migne's Latin column and footnotes are removed.

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): 605 οὈγιιοῖί. « Εἰ Ὀίθδηϊ, ἰη}}, βασι 6 πὶ οἱ γυ δ, οἱ συ με οὐο8. 5088 Ὁ ἱπηροῖα [ἀγάγα πα ἰυθ ἐγ οἱ 11 - (ἴοι 5, οἱ μίανίδην ἰνοπιλ]απὶ ἀδ 0} οἶδ, υμϊ συ ὁ τά 6 πθάϊε τέχνα. ται, νι ὅδ, οἶνον. 13.ΑΚΑ τὰς φιάλ, ὡς πή σεν. ΤΔ ἔσται ἐπ᾽ αὐτούς. 8 αὖτ 05. πογθϑπὶ ἴῃ ἅζτο. » [ρ86, ἰπαυῖ!, οἱ νἱθυπι οἱ ἔγυ- Α → ; δ }]ιἢ 16. Δ 60 υὶ ἀγα ροϊεδί. Εἰανᾷ δὰ Εἰ δἰ ἰῃ ἰμ ϊ οἱ οἱ ἔποἱ → .

Cite (SBL): Theodoret, Comm. Proph. min. 11.10.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-1

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-10-1) · Report an error

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

11.10.2PG 81

β΄. «Οἱ δὲ "" ἀποφθεγγόμενοι ἐλάλησαν κόπους, καὶ οἱ μάντεις ὁράσεις ψευδεῖς καὶ τὰ ἐνύπνια " Β ψευδῆ ἐλάλουν 3} μάταια παρεκάλουν " διὰ τοῦτο ἐξηράνθησαν ὡς ᾽" πρόδατα, καὶ ἐκαχώθησαν, ὅτι οὐκ ἦν ἴασις. » Πάντα τοῦ διαδόλου τὸν γορὸν εἰς μέσον παραγαγὼν, τοὺς μάντεις, τοὺς ἀστερομάντεῖς, τοὺς ὀνειροπόλους, καὶ τὸ ψεῦδος αὐτῶν διήλεγξε, καὶ τὴν τιμωρίαν ὑπέδειξεν.

b΄. «Hoi de "" apophthengomenoi elalēsan kopous, kai hoi manteis horaseis pseudeis kai ta enypnia " B pseudē elaloun 3} mataia parekaloun " dia touto exēranthēsan hōs ᾽" prodata, kai ekachōthēsan, hoti ouk ēn iasis. » Panta tou diadolou ton goron eis meson paragagōn, tous manteis, tous asteromanteis, tous oneiropolous, kai to pseudos autōn diēlenxe, kai tēn timōrian hypedeixen.

2. "For those who utter oracles have spoken troubles, and the diviners false visions; and they spoke false dreams, they gave empty comfort; therefore they withered like sheep and were afflicted, because there was no healing." Bringing the devil's whole company into the open, the diviners, the astrologers and the interpreters of dreams, he exposed their falsehood and showed their punishment.

Zech 10:2 (quotation, high confidence)

Notes and citation

Summary: The diviners and dream-interpreters are exposed as false and punished.

Lemma: Zech 10:2.

Cite (SBL): Theodoret, Comm. Proph. min. 11.10.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-2

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-10-2) · Report an error

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

11.10.3PG 81

γ΄. «Εἰς "} τοὺς ποιμένας παρωξύνθη ὁ θυμός μου, καὶ ἐπὶ τοὺς ἀμνούς μου Ἶ" ἐπισκέψομαι. » Τοὺς μὲν γὰρ κακῶς ἄρξαντας αἰχμαλωσίᾳ παρέδωκα, τοὺς δὲ ἀρχομένους ἐκεῖθεν ἐπανήγαγον, καὶ τῆς ἐμῆς ἀξιῶ κηδεμονίας. ε« Καὶ ἐπισκέψεται Κύριος ὁ Θεὸς ὁ παντοχράτωρ τὸ ποίμνιον αὑτοῦ, τὸν οἶκον Ἰούδα" καὶ τάξει αὐτοὺς ὡς ἵππον " εὐπρετῇ αὑτοῦ ἐν πολέμῳ. » Καὶ ἀποδείξω αὐτοὺς, φησὶν, ἐν τῷ τοῦ πολέμου καιρῷ, οἷόν τινα ἵππον ἐπὶ κάλλει καὶ ( δυνάμει γαυριῶντα, καὶ ἀδεῶς ἐπὶ τὰ πρόσωπα χωροῦντα, καὶ οὐ δεηθήσεται βοηθείας ἑτέρας. ᾿ δ᾽, ε΄. « Ἐξ αὐτοῦ γὰρ, φησὶν, ἐπέδλεψε, καὶ ἐξ αὐτοῦ ἔταξε, καὶ ἐξ αὐτοῦ τὸ "5 τόξον αὐτοῦ ἐν πνεύματι θυμοῦ "7, ἐξ αὐτοῦ ἐξελεύσεται πᾶς ἐξελαύνων " ἐν αὐτῷ ". Καὶ ἔσοντα: ὡς μαχηταὶ πατοῦντες πηλὸν ἐν ταῖς ὁδοῖς ἐν πολέμῳ, καὶ παρατάξονται, ὅτι 35, Κύριος μετ᾽ αὐτῶν, καὶ καταισχυνθήσονται ἵππων. » Οὔτε ὅπλοις, φησὶν, ἀλλοτρίοις χρήσονται, οὔτε ξενιχὰ 3' μισθώσονται " ἀλλ᾽ ἐξ αὐτῶν ὁ στραἀριπτεύοντες, καὶ δίκην πηλοῦ συμπατήσουσι τῶν πολεμίων τὴν φάλαγγα. Καθάπερ γὰρ ἐκχεῖνο; 5 τοῖς ποσὶν ἐπιβαίνουσιν εἴχει, οὕτω κἀκεῖνοι τραπήσονται, καὶ φεύγοντες χαταχοντισθήσονται, ἐπειδὴ τῶν ὅλων ὁ Κύριος ταύτης ἡγεῖται τῆς στρατηγίας.

g΄. «Eis "} tous poimenas parōxynthē ho thymos mou, kai epi tous amnous mou I" episkepsomai. » Tous men gar kakōs arxantas aichmalōsią paredōka, tous de archomenous ekeithen epanēgagon, kai tēs emēs axiō kēdemonias. e« Kai episkepsetai Kyrios ho Theos ho pantochratōr to poimnion hautou, ton oikon Iouda" kai taxei autous hōs hippon " eupretę̄ hautou en polemǭ. » Kai apodeixō autous, phēsin, en tǭ tou polemou kairǭ, hoion tina hippon epi kallei kai ( dynamei gauriōnta, kai adeōs epi ta prosōpa chōrounta, kai ou deēthēsetai boētheias heteras. ᾿ d᾽, e΄. « Ex autou gar, phēsin, epedlepse, kai ex autou etaxe, kai ex autou to "5 toxon autou en pneumati thymou "7, ex autou exeleusetai pas exelaunōn " en autǭ ". Kai esonta: hōs machētai patountes pēlon en tais hodois en polemǭ, kai parataxontai, hoti 35, Kyrios met᾽ autōn, kai kataischynthēsontai hippōn. » Oute hoplois, phēsin, allotriois chrēsontai, oute xenicha 3' misthōsontai " all᾽ ex autōn ho straaripteuontes, kai dikēn pēlou sympatēsousi tōn polemiōn tēn phalanga. Kathaper gar ekcheino? 5 tois posin epibainousin eichei, houtō kakeinoi trapēsontai, kai pheugontes chatachontisthēsontai, epeidē tōn holōn ho Kyrios tautēs hēgeitai tēs stratēgias.

3. "Against the shepherds my anger was provoked, and I will visit upon the lambs." For I handed over to captivity those who ruled badly, but brought back from there those who were ruled, and I count them worthy of my care. "And the Lord God Almighty will visit his flock, the house of Judah, and will set them as his comely horse in war." And I will show them, he says, in the time of war, to be like a horse exulting in its beauty and strength and advancing fearlessly against the front; and they will need no other help. (4–5) "For from him," he says, "he looked, and from him he set in order, and from him is his bow in the spirit of wrath; from him will come forth everyone who drives out, together. And they will be like warriors trampling mud in the streets in war, and they will draw up for battle, for the Lord is with them, and the riders of horses will be put to shame." They will neither use foreign weapons, he says, nor hire foreign [troops]; but from themselves [will come] the [general, and they], excelling, will trample the enemies' battle line like mud. For as mud yields to the feet that tread on it, so those too will be routed and shot down as they flee, since the Lord of all leads this campaign.

Textual problem in this passage: see the notes.

Zech 10:3 (quotation, high confidence) · Zech 10:4 (quotation, high confidence) · Zech 10:5 (quotation, high confidence)

Notes and citation

Summary: God punished the bad shepherds and will make the restored flock of Judah a war horse that tramples its enemies with no help but his.

Lemma: Zech 10:3; Theodoret goes on to 10:4–5. Words are lost in the scan (supplied by sense in brackets).

Cite (SBL): Theodoret, Comm. Proph. min. 11.10.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-3

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-10-3) · Report an error

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

11.10.6PG 81

ς΄. « Καὶ χατισχύσω τὸν οἶκον Ἰούδα, καὶ τὸν οἶκον Ἰωσὴφ σώσω, καὶ χατοιχιῶ αὐτούς. ν Οὕτω δὲ πάντας, φησὶν, αὐτῶν τοὺς ἐχθροὺς παραδοὺς τῷ θανάτῳ, οἰκῆσαι αὐτοὺς ἐν εἰρήνῃ τὴν γῆν τὴν παπρῴαν παρασκευάσω. Καὶ τὴν αἰτίαν δεικνὺς, ἐπή- ηγαγεν" « Ὅτι ἢγάπῃσα αὐτοὺς, καὶ ἔτονται ὃν τρό- Α πον οὐκ ἀπεστρεψάμην αὑτούς. ν» Τοῦτο σαφέστερον ὁ Σύμμαχος ἡρμήνευσε " « Καὶ ἔσοντα! ὡς ἂν εἰ μὴ ἀπωσάμην αὐτούς. » Οὕτω γὰρ αὐτοὺς, φησὶν, ἀνθῇσαι παρασχευάσω, ὥστε μηδὲ αἴσθησιν ἔχειν τῆς γεγενημένης αἰχμαλωσία;:, τὴν προτέραν ὁρῶντας εὐπραξίαν. « Διότι ἐγὼ Κύριος ὁ Θεὸς αὐτῶν, καὶ ἐπακούσομαι αὐτῶν 3. (ζ΄) Καὶ ἔσονται ὡς μαχηταὶ οἱ 8 τοῦ Ἐφραῖμ, καὶ χαρήσεται ἡ καρδία αὐτῶν ὡς ἀπὸ οἴνου 85, καὶ τὰ τέχνα αὐτῶν ὄψονται καὶ εὐφρανθήσονται, καὶ χαρήσεται ἡ καρδία αὑτῶν ἐπὶ τῷ Κυρίῳ. ν Κύριο; γὰρ αὐτῶν, φησὶν, ὧν καὶ Θεὸς, καὶ τὰς δεήσεις δέξομα', καὶ παραπχευάσω. Καὶ τὰ τέχνα ὃ αὐτῶν ὁμοίως αὐτοῖς ἐν ἡδονῇ πάσῃ διάξει, ἐπ᾽ ἐμοὶ σεμνυνόμενα, καὶ ἐπὶ τῇ δυνάμει μου γαυριῶντα.

s΄. « Kai chatischysō ton oikon Iouda, kai ton oikon Iōsēph sōsō, kai chatoichiō autous. n Houtō de pantas, phēsin, autōn tous echthrous paradous tǭ thanatǭ, oikēsai autous en eirēnę̄ tēn gēn tēn paprǭan paraskeuasō. Kai tēn aitian deiknys, epē- ēgagen" « Hoti ēgapę̄sa autous, kai etontai hon tro- A pon ouk apestrepsamēn hautous. n» Touto saphesteron ho Symmachos hērmēneuse " « Kai esonta! hōs an ei mē apōsamēn autous. » Houtō gar autous, phēsin, anthę̄sai parascheuasō, hōste mēde aisthēsin echein tēs gegenēmenēs aichmalōsia?:, tēn proteran horōntas eupraxian. « Dioti egō Kyrios ho Theos autōn, kai epakousomai autōn 3. (z΄) Kai esontai hōs machētai hoi 8 tou Ephraim, kai charēsetai hē kardia autōn hōs apo oinou 85, kai ta techna autōn opsontai kai euphranthēsontai, kai charēsetai hē kardia hautōn epi tǭ Kyriǭ. n Kyrio? gar autōn, phēsin, hōn kai Theos, kai tas deēseis dexoma', kai parapcheuasō. Kai ta techna ho autōn homoiōs autois en hēdonę̄ pasę̄ diaxei, ep᾽ emoi semnynomena, kai epi tę̄ dynamei mou gauriōnta.

6. "And I will strengthen the house of Judah, and I will save the house of Joseph, and I will settle them." So, having handed all their enemies over to death, he says, I will prepare them to inhabit their ancestral land in peace. And showing the cause, he added: "For I loved them, and they will be as when I had not turned away from them." Symmachus interpreted this more clearly: "And they will be as if I had not rejected them." For I will make them flourish so, he says, that, seeing their former prosperity, they will not even feel the captivity that took place. "For I am the Lord their God, and I will hear them. (7) And those of Ephraim will be like warriors, and their heart will rejoice as from wine; and their children will see and be glad, and their heart will rejoice in the Lord." For being their Lord, he says, and their God, I will both receive their prayers and prepare … And their children likewise will live with them in all delight, priding themselves on me and exulting in my power.

Zech 10:6 (quotation, high confidence) · Zech 10:7 (quotation, high confidence)

Notes and citation

Summary: God will restore Judah and Joseph so fully that they will forget the captivity, and their children will rejoice in him.

Lemma: Zech 10:6; Theodoret goes on to 10:7. Migne's footnotes are removed.

Notes on the original text

Digital text corrected (Migne's footnotes read as Greek letters): 90. δέ. Α Διότι οἱ. ἀδθ5. ἰ, Δ. 57 πν. θυμ. Α θυμῷ. 39 Ψψευδ. καὶ τὰ ἐνύπνια. 1 Εἰς, Α ἐπί. ᾿ μην. τ ἀπό. ( ργρην, οἱ. 158 ἴν Α. 5" ἐλ. ))65. ἴῃ α, 864 Α μᾶρνει ἐλάλησαν. Ὅοβ. 'ῃ Α, 76 ἵππι Α οἶκον. " τὸ οἱ ἀείηείε αὐτοῦ → .

Cite (SBL): Theodoret, Comm. Proph. min. 11.10.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-6

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-10-6) · Report an error

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

11.10.8PG 81

η΄. « Σημανῶ αὐτοῖς “7, καὶ εἰσδέξομαι αὐτοὺς, ἦσαν πολλοί, » Καὶ εἰς πλῆθος δὲ, φησὶν, αὐξηθσονται, τῆς πολυγονίας τὴν εὐλογίαν δεξάμενοι, ὥστε μὴ ἀρκουμένους ταῖς οἰκείαις πόλεσι, καὶ εἰς ἑτέρας ἀποιχισθῆναι πόλεις, καὶ γενέσθαι καὶ ἄλλοις δι’ αὐτῶν πρόφασιν φυτηρίας, Τοῦτο γὰρ ἐσήμανεν, εἰρηκώς "

ē΄. « Sēmanō autois “7, kai eisdexomai autous, ēsan polloi, » Kai eis plēthos de, phēsin, auxēthsontai, tēs polygonias tēn eulogian dexamenoi, hōste mē arkoumenous tais oikeiais polesi, kai eis heteras apoichisthēnai poleis, kai genesthai kai allois di’ autōn prophasin phytērias, Touto gar esēmanen, eirēkōs "

8. "I will signal to them and receive them, [and they will be as many as] they were." And they will increase to a multitude, he says, receiving the blessing of many offspring, so that, not content with their own cities, they will be settled in other cities too, and through them others will find an occasion of salvation. For this is what he signified by saying:

Textual problem in this passage: see the notes.

Zech 10:8 (quotation, high confidence)

Notes and citation

Summary: God will gather his people and make them so numerous that they spread to other cities and bring salvation to others.

Lemma: Zech 10:8; words of the lemma are lost in the scan (supplied in brackets from the LXX).

Cite (SBL): Theodoret, Comm. Proph. min. 11.10.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-10-8) · Report an error

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

11.10.9PG 81

θ΄. « Καὶ σπερῶ αὐτοὺς ἐν λαοῖς, καὶ οἱ μακρὰν μνησθήσονταί μου, καὶ " ἐχθρέψουσι τὰ τέχνα αὖὗτῶν. ν Ὁρῶντες γὰρ, φησὶν, αὐτῶν τὴν εὐσέδειαν «ε … ε Καὶ ἐπιστρέψω αὐτοὺς ἐκ γῆς Αἰγύπτου, καὶ ἐξ ᾿Ατουρίων εἰσδέξομαι αὐτοὺς, καὶ εἰς τὴν Γαλααδῖτιν, καὶ εἰς τὸν Αἰόανον εἰσάξω αὐτοὺς, καὶ οὐ μὴ ὑπολειφθῇ ἐξ αὐτῶν οὐδείς "". » Ἐπανάξω) δὲ αὖτοὺ;, φησὶ, καὶ ἐξ Αἰγύπτου, καὶ ἐξ ᾿Ασσυρίων, καὶ πῆν τε πατρῴαν Γαλααδῖτιν ἐξ αὐτῶν ἐμπλήσω, καὶ μέχρις αὐτοῦ τοῦ Λιδάνου τὴν οἴκησιν αὐτοῖς δωρήσομαι, καὶ οὐδὲν αὐτοῖς ἐμποδὼν γενήσεται, ἐπειδὴ πάντας τοὺς πολεμεῖν αὐτοῖς πειρῶ μένους ὀλέθρῳ παραδώσω. Τοῦτο γὰρ παραδηλοῖ τὸ,

th΄. « Kai sperō autous en laois, kai hoi makran mnēsthēsontai mou, kai " echthrepsousi ta techna auytōn. n Horōntes gar, phēsin, autōn tēn eusedeian «e … e Kai epistrepsō autous ek gēs Aigyptou, kai ex ᾿Atouriōn eisdexomai autous, kai eis tēn Galaaditin, kai eis ton Aioanon eisaxō autous, kai ou mē hypoleiphthę̄ ex autōn oudeis "". » Epanaxō) de autou?, phēsi, kai ex Aigyptou, kai ex ᾿Assyriōn, kai pēn te patrǭan Galaaditin ex autōn emplēsō, kai mechris autou tou Lidanou tēn oikēsin autois dōrēsomai, kai ouden autois empodōn genēsetai, epeidē pantas tous polemein autois peirō menous olethrǭ paradōsō. Touto gar paradēloi to,

9. "And I will sow them among the peoples, and those far off will remember me, and they will rear their children." For seeing their piety, he says, … (10) "And I will bring them back from the land of Egypt, and from the Assyrians I will receive them, and I will bring them into Gilead and into Lebanon, and not one of them will be left behind." I will bring them back, he says, both from Egypt and from the Assyrians; I will fill their ancestral Gilead with them and grant them a dwelling as far as Lebanon itself; and nothing will stand in their way, since I will hand over to destruction all who try to make war on them. For this is what he indicates by:

Zech 10:9 (quotation, high confidence) · Zech 10:10 (quotation, high confidence)

Notes and citation

Summary: God will scatter and then gather his people from Egypt and Assyria into Gilead and Lebanon.

Lemma: Zech 10:9; Theodoret goes on to 10:10. Words of the comment on 10:9 are lost with Migne's Latin column, which is removed.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's marginal verse number and Latin column read as Greek letters): Εἰ γα ἢ γα ἰ πΐ, οἱ δ" οἱ δογυπι θ}}} δ} 16 ἰη ὀπὶ ὃ αὐδὴν 608, εἱ τυ υἱ, οὐ! 5015 οὐδ ὑ, → … ; ς΄ Υκκδ. 10, « Εἰ σοηγογίδπι 608 → .

Cite (SBL): Theodoret, Comm. Proph. min. 11.10.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-9

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-10-9) · Report an error

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

11.10.11PG 81

ια΄. « Διελεύσονται "" ἐν θαλάσσῃ στενῇ, καὶ πατάξουσιν ἐν θαλάσσῃ κύματα, καὶ ξηρανθήσονται "Ὁ" πάντα τὰ βάθη ποταμῶν. » Ἐν μεγίστοις γὰρ ἀποληφθέντες κινδύνοις, καὶ μικροῦ δεῖν τὴν σωτηρίαν ἀπαγορεύσαντες (τοῦτο γὰρ στεγὴν ἐκάλεσε θάιϊασ σαν), τὰ τῶν δυσμενῶν ἐπάταξαν κύματα καὶ οἷόν τινας βαθεῖς ποταμοὺς ξηροὺς ἀπέφηναν, τοὺς ἐκεί- « Καὶ γαθαιρεθήσεται " πᾶσα ἡ δ ὕθρις ᾿Ασσυρίων, καὶ σκῆπτρον Αἰγύπτου περιαιρεθήσεται. (ι3..) Καὶ κατισχύσω αὐτοὺς ἐν Κυρίῳ θεῷ αὐτῶν, καὶ ἐν ὀνόματι "5 αὐτοῦ καυχήσονται "7, λέγει Κύριος. » … καὶ ἡ ᾿Ασσυρίων ὑπερηφανία σέεσθήσε:ται" καὶ οὗτοι δὲ, οἱ ἐκείνοις πάλαι δουλεύσαντες, διὰ τῇς ἐμῆς ἐπικουρίας ἐπίσημοι καὶ πολυθρύλλητοι παρὰ πᾶσι γενήσονται.

ia΄. « Dieleusontai "" en thalassę̄ stenę̄, kai pataxousin en thalassę̄ kymata, kai xēranthēsontai "Ho" panta ta bathē potamōn. » En megistois gar apolēphthentes kindynois, kai mikrou dein tēn sōtērian apagoreusantes (touto gar stegēn ekalese thaiïas san), ta tōn dysmenōn epataxan kymata kai hoion tinas batheis potamous xērous apephēnan, tous ekei- « Kai gathairethēsetai " pasa hē d hythris ᾿Assyriōn, kai skēptron Aigyptou periairethēsetai. (i3..) Kai katischysō autous en Kyriǭ theǭ autōn, kai en onomati "5 autou kauchēsontai "7, legei Kyrios. » … kai hē ᾿Assyriōn hyperēphania seesthēse:tai" kai houtoi de, hoi ekeinois palai douleusantes, dia tę̄s emēs epikourias episēmoi kai polythryllētoi para pasi genēsontai.

11. "They will pass through a narrow sea, and will strike waves in the sea, and all the depths of the rivers will be dried up." For when they were caught in the greatest dangers and had almost despaired of salvation (this is what he called a narrow sea), they struck the waves of their enemies and made their [armies] dry like deep rivers. "And all the insolence of the Assyrians will be brought down, and the scepter of Egypt will be taken away. (12) And I will strengthen them in the Lord their God, and in his name they will boast, says the Lord." … and the arrogance of the Assyrians will be quenched; and these, who served them of old, will through my help become famous and celebrated among all.

Zech 10:11 (quotation, high confidence) · Zech 10:12 (quotation, high confidence)

Notes and citation

Summary: God will bring his people through great dangers, humble Assyria and Egypt, and make Israel renowned.

Lemma: Zech 10:11; Theodoret goes on to 10:11b–12. Migne's Latin column and footnotes are removed; a few words lost with them are marked ….

Notes on the original text

Digital text corrected (Migne's Latin column and footnotes read as Greek letters; stray letters): καὶ ἰδ οὗτοι → καὶ οὗτοι; οἱ ἀδ Αϑϑυτγὶ 5 δυδοὶρίαπι [Π|08, οἱ ἰη σΔ δι ἰάθη, οἱ τὲ δὰ Αἱ : δὲ « Εἰ ἴᾶ 605 ἴῃ 31 Α αὐτοῖς. δ οῖ, α5. ἴῃ Δ. Α ἧι]. σὐτῶν. "9 καί, θυς. ἴθ. Α ἀφαιρεθήσεται, "5 ἡ, Πρδ. 'ῃ ἡ ( οὐδὲ εἷς. Δ Διελ. Δ μέρ. καί, "ὸ ὃν, Α ργσ. τῷ, 51 ἃ αὐτούς. οἱ ὁοοἷαἰοπα πη Δι ἰ, εἶθ μὴ ολῃ 5 αἰ, πη 510] ἰὰγί δου Πίος ἔπ. ἤως ἰρίίυτ ἐς πἰϑὶ "0πὶ τὰ [υἱῖ, ὧἱ οἱ νοὶϑ!, 1 ἰνι- → … .

Cite (SBL): Theodoret, Comm. Proph. min. 11.10.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-10-11

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-10-11) · Report an error

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