Commentary on the Twelve Minor Prophets 3.4.1–3.7.11
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Preface 3, chapter 4
3.4.1PG 81
α΄. « ᾿Ακούσατε τὸν λόγον τοῦτον, δαμάλεις τῆς Βασανίτιδος ὅδ, αἱ ἐν τῷ ὄρςι Σαμαρείας, αἱ χκατααἱ λέγουσαι τοῖς κυρίοις ἑαυτῶν: Ἐπίδοτε ἡμῖν ὅπως πίωμεν. ν».Δαμάϊις δὲ αὐτὰς τῆς Βασανίτιδος ὀνομάζει, ὡς ἁδροδιαίτους καὶ χλιδῇ παντοδα πῇ χεχρημένας " τοιαῦται γὰρ καὶ τῆς Βασανίτιδος αἱ δαμάλεις, διὰ νομῆς ἀφθονίαν σχιρτῶσαι. Τούτου δὲ χάριν, τά τε τῶν ὑποδεεστέρων ἐσφετερέξοντο, καὶ τοῖς ἀνδράσιν, οἷς κατὰ τὸν θεῖον ὑπετάγησαν νόμον, ἐπιτάττειν οὐ παρῃτοῦντο, καὶ τάξιν ὑπηοετῶν ὑπἐχειν ἐκέλευον. Τοιαύτη ἣν καὶ Ἰεζάδελ, ὡς ἀνδραπόδῳ πτῷ ἀνδρὶ χεχρημένη. Διὰ ταύτην ὑμῶν τὴν παρανομίαν,
a΄. « ᾿Akousate ton logon touton, damaleis tēs Basanitidos hod, hai en tǭ orsi Samareias, hai chkataai legousai tois kyriois heautōn: Epidote hēmin hopōs piōmen. n».Damaïis de autas tēs Basanitidos onomazei, hōs hadrodiaitous kai chlidę̄ pantoda pę̄ chechrēmenas " toiautai gar kai tēs Basanitidos hai damaleis, dia nomēs aphthonian schirtōsai. Toutou de charin, ta te tōn hypodeesterōn espheterexonto, kai tois andrasin, hois kata ton theion hypetagēsan nomon, epitattein ou parę̄tounto, kai taxin hypēoetōn hypechein ekeleuon. Toiautē hēn kai Iezadel, hōs andrapodǭ ptǭ andri chechrēmenē. Dia tautēn hymōn tēn paranomian,
1. "Hear this word, you heifers of Bashan who are on the mountain of Samaria, who [oppress the poor], who say to their lords: Give us, that we may drink." He calls them heifers of Bashan as living delicately and indulging in every kind of luxury; for such too are the heifers of Bashan, frisking because of the abundance of pasture. For this reason they appropriated the goods of the poorer, and did not refuse to give orders to their husbands, to whom they had been made subject according to the divine law, and bade them take the rank of servants. Such too was Jezebel, who treated her husband like a slave. Because of this lawlessness of yours,
Textual problem in this passage: see the notes.
Amos 4:1 (quotation, high confidence) · Gen 3:16 (allusion, low confidence) · 1 Kgs 21:7 (allusion, medium confidence)
Notes and citation
Summary: The luxurious women of Samaria, the "heifers of Bashan", rob the poor and order their husbands about as servants.
- Lemma: Amos 4:1. Words of the lemma are lost in the scan; the bracketed words supply the sense from the LXX ("who oppress the poor and trample the needy"). Theodoret takes "their lords" as the women's husbands. The section ends in mid-sentence; the comment continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 3.4.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.4.2PG 81
β΄. « Ὀμνύει Κύριος κατὰ τῶν ἁγίων αὑτοῦ, διότι ἰδοὺ ἡμέραι ἔρχονται ἐφ᾽ ὑμᾶς, καὶ λήψονται ὑμᾶς ἐν ὅπλοις, καὶ τοὺς μεθ᾽ ὑμῶν εἰς λέδητας νεύων τὸ εἰρημένον, ἐπήγαγε"
b΄. « Omnyei Kyrios kata tōn hagiōn hautou, dioti idou hēmerai erchontai eph᾽ hymas, kai lēpsontai hymas en hoplois, kai tous meth᾽ hymōn eis ledētas neuōn to eirēmenon, epēgage"
2. "The Lord swears by his holy ones that, behold, days are coming upon you, and they will take you with weapons, and those with you into cauldrons …" … indicating what had been said, he added:
Textual problem in this passage: see the notes.
Amos 4:2 (quotation, high confidence)
Notes and citation
Summary: The Lord swears that the people will be carried off by armed enemies.
- Lemma: Amos 4:2. The end of the lemma and the opening of the comment are lost in the scan; marked "…".
Cite (SBL): Theodoret, Comm. Proph. min. 3.4.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.4.3PG 81
γ΄. « Καὶ ἐξενεχθήτεσθε γυμνοὶ δδ γυνὴ καὶ ἀνὴρ κατέναντι ἀλλήλων, καὶ ἀποῤῥιφήσεσθε ὅ9 εἰς τὸ ὄρος τὸ ὍἍὭἌρμανα "5, λέγει Κύριος. » ᾿Αραρότω:, φησὶ, τὴν καθ᾽ ὑμῶν εἰς καιρὸν τιμωρίαν ἐπάξω, καὶ παραδώσω τοῖς πολεμίοις ὑμᾶς, ὥττε τοὺς ἄνδρας ὑμῶν (τούτους γὰρ λέγει κρὺς μεθ᾽ ὑμῶν), λέθησιν ὑποκαιομένοις ἐοικέναι ζηλοτυποῦντας, καὶ τὴν εἰς ὑμᾶς γιγνομένην θεωροῦντας ἀσέλγειαν, Οἷον γὰρ ὑπό τινος φλογὸς πυρπολούμενοι, θυμῷ μὲν κατὰ τῶν ὑμετέρων ἀνδρῶν, λαγνείᾳ δὲ καθ᾽ ὑμῶν χρήσονται, ἄνδρας καὶ γυναῖκας γατὰ ταὐτὸν ἄγοντες, καὶ εἰς τὸ ᾿Δρμανὰ ὅρος ἀπάγοντες. Ὃ δὲ Σύμμαχος τὸ Δρμαγὰ, ᾿Αρμενίαν "' ἡἠρμήνευσεν ὁ ὃΣ Θεοδοτίων ὑψη.1ὸν ὄρος. Τὸ δὲ, Ὥμιοσε Κύριος κατὰ τῶν ἁγίων αὑτοῦ, ὁ Σύμμαχος κατὰ εἧς ἁγιωσύνης αὑτοῦ τέθεικε' Τὸν δὲ ὄρκον τῶν εἰρημένων προτέθειχεν, ἀψευδῇ τὴν προ φητείαν δεικνύς. Ὑπομενεῖτε δὲ, φησὶ, ταῦτα, ὡς καὶ ἐν Βαιθὴλ, καὶ ἐν Γαλγάλοις, τῇ δυσσεθείᾳ χρησάμενοι, καὶ τριημέρους ἑορτὰς τοῖς εἰδώλοις πᾶνηγυρίζειν τετολμηκότες, καὶ τὰς ὑπ᾽ ἐμοῦ προστεπταγμένας δεκάτας τοῖς ἐμοῖς ἱερεῦσι προσφέρεσθαι τοῖς τῆς Β ὁμολογίας τινὰς καὶ συνθήκας πρὸς τὰ εἴδωλα πεποιηχήάτες, ὡς τοῖς ἐχείνων νόμοις ἀχολουϑήσετε, Τοῦτ γὰρ ἐδήλωσεν, εἰρηκώς"
g΄. « Kai exenechthētesthe gymnoi dd gynē kai anēr katenanti allēlōn, kai aporrhiphēsesthe ho9 eis to oros to HoAŌArmana "5, legei Kyrios. » ᾿Ararotō:, phēsi, tēn kath᾽ hymōn eis kairon timōrian epaxō, kai paradōsō tois polemiois hymas, hōtte tous andras hymōn (toutous gar legei krys meth᾽ hymōn), lethēsin hypokaiomenois eoikenai zēlotypountas, kai tēn eis hymas gignomenēn theōrountas aselgeian, Hoion gar hypo tinos phlogos pyrpoloumenoi, thymǭ men kata tōn hymeterōn andrōn, lagneią de kath᾽ hymōn chrēsontai, andras kai gynaikas gata tauton agontes, kai eis to ᾿Drmana horos apagontes. Ho de Symmachos to Drmaga, ᾿Armenian "' hēērmēneusen ho hoS Theodotiōn hypsē.1on oros. To de, Hōmiose Kyrios kata tōn hagiōn hautou, ho Symmachos kata heēs hagiōsynēs hautou tetheike' Ton de orkon tōn eirēmenōn protetheichen, apseudę̄ tēn pro phēteian deiknys. Hypomeneite de, phēsi, tauta, hōs kai en Baithēl, kai en Galgalois, tę̄ dyssetheią chrēsamenoi, kai triēmerous heortas tois eidōlois panēgyrizein tetolmēkotes, kai tas hyp᾽ emou prosteptagmenas dekatas tois emois hiereusi prospheresthai tois tēs B homologias tinas kai synthēkas pros ta eidōla pepoiēchēates, hōs tois echeinōn nomois acholouϑēsete, Tout gar edēlōsen, eirēkōs"
3. "And you will be brought out naked, woman and man, facing one another, and you will be cast onto the mountain Armana, says the Lord." Fittingly, he says, I will bring the punishment upon you in due time, and I will hand you over to the enemies, so that your husbands (for these he calls "those with you") will be like cauldrons heated from beneath, burning with jealousy as they see the outrage done to you. For as though set ablaze by some flame … they will treat your husbands with rage and you with lust, leading men and women off together and carrying them away to Mount Armana. Symmachus rendered Armana as "Armenia", and Theodotion as "a high mountain". "The Lord swore by his holy ones" Symmachus put as "by his holiness". He set the oath before what was said, showing that the prophecy is free of falsehood. You will suffer these things, he says, since in Bethel and in Gilgal you practiced impiety and dared to celebrate three-day feasts for the idols, and [you brought] the tithes which I commanded to be offered to my priests … and you made certain agreements and compacts with the idols, that you would follow their laws. For this is what he indicated, saying:
Textual problem in this passage: see the notes.
Amos 4:3 (quotation, high confidence) · Amos 4:2 (allusion, high confidence) · Amos 4:4–5 (allusion, high confidence)
Notes and citation
Summary: Men and women will be led away naked into captivity, the husbands burning with jealousy at the enemies' abuse of their wives, because Israel feasted for idols at Bethel and Gilgal.
- Lemma: Amos 4:3 ("Armana": the scan's Ὅρμανα, Ἀρμανά), with a paraphrase of Amos 4:4–5 and a reference back to 4:2 ("those with you", "by his holy ones"). Lines are lost in the scan in the sentence on the jealous husbands and in the sentence on the tithes; marked "…", with "you brought" supplied by sense. The section ends in mid-sentence; the lemma follows in the next section.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and Migne's footnotes (Migne's parallel column read as Greek letters)): υ]οἴβοαν ἱπί αι δῖε 5 οιιοἱ το] ἶὰν οἱ πη ἰπὶαὐ ἀἰο 19 Ὑ γεγογοηίαγ, οἱ (μπι]! οὐ πε 060 6586 ἡ πογοι!. Τὰ- "5 οἱ 36 Υεκβ. ὅ. ε« Εἰ οὐυσοπι πὶ 15.955 πυυύἱ, νἱν δἱ τιἴῃ πο ηταὶ Ηδνριθδηδ, αἰεὶ Βοπιίηιβ. νυ οὐδ, δἷϊ, οοηεἰ Ἱερεῖς διὶ ποι δὲ ἀφαν. ἃ προστεθήσονται. ὅδ ἔτι χ Α γυμναί. Π}ν. ἀοδίμι βαθεῖα, γυνὴ καὶ ἀνήρ, απ ϑϑ ἐδιν ἴῃ νἷτοβ νοϑίγοβ, ἴῃ νὸ5 νογοὸ ἢ θ᾽ δῆς ἀγάθ- αὶ → ; μ. ΒΟΙΒΟΙ οὐ ἢ σα] οἱ Ῥτγο[οββϑίοποπι. ν ζόφον πο η ἀἰν᾽πᾶπι νοοδη5, 504 ἃ} γεκβ. ὑ. ε Εἰ μὴ πη → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.4.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.4.5PG 81
ε΄, « ᾿Ανέγνωσαν ἔξω νόμον, καὶ ἐπεχαλέσαντη ὁμολογίαν δ᾽.» Νόμον οὐ τὸν θεῖον προσαγορεύων, ἀλλὰ τὸν ὑπὸ τῶν τὰ εἴδωλα θεραπευόντων τεθέντα, Εἶτα λέγειν δ τῷ προφήτῃ παρακελεύεται, λέγων" «ε᾿Απαγγείλατε ὅτι ταῦτα ἠγάπησαν οἱ υἱοὶ Ἰσραὴλ, λέγει Κύριος ὁ Θεός 5". ν Οὐ γὰρ ἐν παρέργῳ τὴν τοιαύτην ἐτόλμων ἀπέδειαν, ἀλλὰ διαθέσει θερμῇ καὶ στοργῇ περὶ αὐτὰ κεχρημένοι.
e΄, « ᾿Anegnōsan exō nomon, kai epechalesantē homologian d᾽.» Nomon ou ton theion prosagoreuōn, alla ton hypo tōn ta eidōla therapeuontōn tethenta, Eita legein d tǭ prophētę̄ parakeleuetai, legōn" «e᾿Apangeilate hoti tauta ēgapēsan hoi huioi Israēl, legei Kyrios ho Theos 5". n Ou gar en parergǭ tēn toiautēn etolmōn apedeian, alla diathesei thermę̄ kai storgę̄ peri auta kechrēmenoi.
5. "They read the law outside, and called for confessions." He calls law not the divine law, but the one laid down by those who serve the idols. Then he bids the prophet to speak, saying: "Announce that the sons of Israel have loved these things, says the Lord God." For they did not dare such impiety in passing, but with warm disposition and affection for these things.
Amos 4:5 (quotation, high confidence)
Notes and citation
Summary: Israel followed the laws of idol worshippers, and loved doing so.
- Lemma: Amos 4:5.
Cite (SBL): Theodoret, Comm. Proph. min. 3.4.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.4.6PG 81
ς΄. «Καὶ ἐγὼ δώτω ὑμῖν γομφιασμὸν ὀδόντων ἐν πάταις ταῖς πόλεσιν ὑμῶν, καὶ ἔνδειαν ἄρτων ἐν πᾶτι ποῖς τόποις ὑμῶν, καὶ οὐκ ἐπεστρέψατε πρός οὐπηΐ, Εἰ ἰὰχος καὶ ὁ Θεοδοτίων καθαρισμὸν" ἡ ρμηνεύχασι ' δηλοῖ ὃξ τὸν λιμόν. Τῶν γὰρ μηδαμῶς ἐσθιόντων οὐδὲ λείψανον οἱ ὀδόντες ἐν αὐτοῖς τροφῆς ἑνισχόμενον ἔχουσι. Τοῦ λιμοῦ τοίνυν καὶ τῆς ἐνδείας χατλὶλαδούσης ὑμᾶς, ἐπειδὴ διὰ τὴν τῶν ἀγαθῶν ἀφθονίαν κατὰ τοῦ χορηγοῦ τῶν δωρεῶν ἐσχιρτήσατε, καὶ ἀ ὀδόντες ὑμῶν γομφιασμὸν ὑπομενοῦσιν, οὐκέτι τρο᾿ φῆς ἀπολαύειν δυνάμενοι, ἀλλ᾽ ἐοικότες τοῖς ὑπὸ ὃμτροφὴν λεπτύνειν οὐ δυναμένοις. ᾿Αλλὰ καὶ ταύτης ὑμῖν τῆς παιδείας ἐπαγομένης τοῖς προτέροις ἔπιμενεῖτε κακοῖς. ᾿Αλλ᾽ οὐδὲ οὕτως τῆς ὑμετέρας παύσομαι θεραπείας " καὶ ἑτέραν γὰρ ὑμῖν ἐπάξω παϊδείαν, καὶ τὸν ὄψιμον ἐπισχὼν ὑετὸν (τοῦτο γὰρ εἶπε) Πρὸ τριῶν μηνῶν τοῦ θερισμοῦ). ἀκαρπίᾳ παραδώσω τὴν γῆν, Φιλανθρωπίᾳ δὲ χρώμενος, καὶ δεικνὺς, ὡς οὐκ ἀπὸ ταυτομάτου ταῦτα συμθαίνε:, ἀλλ᾽ ἐμοῦ νεύοντος γίνεται, ταύτῃ μὲν τῇ πόλει πᾶν: ἔξω τὸν ὑξτὸγ, ἐκείνῃ ὃὲ τῆς τοιαύτης ἀρδείας οὐ μεταδώσω, ὡς τὴν μὲν παντελῶς διαυανθῆναι γῆν τὴν δὲ μερικῶς ὑσθῆναι. Τοιαύτη δὲ ἔσται σπάνις ὑδάτων, ὡς δύο καὶ τρεῖς πόλεις κατὰ ταὐτὸν τρέγειν εἰς τὴν ἔχουσαν πόλιν ὕδωρ, πόσεως ἐφιεμένας καὶ μηδὲ οὕτω χόρῳ θεραπεύειν τὸ δίψος. ᾿Αλλ᾽ ὅμως ἐπιμενεῖτε καὶ οὕτω νοσοῦντες ἀνέχεστα, καὶ ταῦτα καὶ ἑτέροις ἤδη περιπεσόντες χκαχοῖς " ἐγὼ γὰρ, ἄτε δὴ ψυχῶν ἰατρὸς, καὶ ἄλλον χαυτῆρα “7 προσήνεγχα, νόσους ὑμῖν διαφόρου: ἐπαγαγὼν, νῦν μὲν πυρώσεις, νῦν δὲ ἱκτέρους " ὑμεῖς δὲ τῆς ἀσεδείας οὐκ ἐπελήσθητε. Καὶ μετὰ ταύτην δὲ τὴν παιδείαν -ἐδέξιυ καὶ πὴν κάμπην πᾶν ὃ τι τερπνὸν ἐν ἀμπελῶσιν, ἢ ἐλαιῶοἴχεται 55. καὶ οὐδὲ τοῦτο πέπειχεν ὑμᾶ; ἐπιγνῶνα: τὸν τὰς παιδείας ἐπάγοντα. Τούτοις προστίθησιν, ὅτι καὶ τὸν ᾿Ασσύριον φεύγοντας, καὶ τὴν Αἴγυπτον χαταλαθεῖν σπεύδοντας, τῇ τοῦ ᾿Ασσυ- Αίωυ παραδέδωκα ῥομφαίᾳ, καθάπερ τινὶ πυρὶ τῇ ὀργῇ κεχρημένος " καὶ οὐδὲ ἐντεῦθεν τὸ δέον συνιδεῖν
s΄. «Kai egō dōtō hymin gomphiasmon odontōn en patais tais polesin hymōn, kai endeian artōn en pati pois topois hymōn, kai ouk epestrepsate pros oupēï, Ei iachos kai ho Theodotiōn katharismon" hē rmēneuchasi ' dēloi hox ton limon. Tōn gar mēdamōs esthiontōn oude leipsanon hoi odontes en autois trophēs henischomenon echousi. Tou limou toinyn kai tēs endeias chatliladousēs hymas, epeidē dia tēn tōn agathōn aphthonian kata tou chorēgou tōn dōreōn eschirtēsate, kai a odontes hymōn gomphiasmon hypomenousin, ouketi tro᾿ phēs apolauein dynamenoi, all᾽ eoikotes tois hypo homtrophēn leptynein ou dynamenois. ᾿Alla kai tautēs hymin tēs paideias epagomenēs tois proterois epimeneite kakois. ᾿All᾽ oude houtōs tēs hymeteras pausomai therapeias " kai heteran gar hymin epaxō païdeian, kai ton opsimon epischōn hyeton (touto gar eipe) Pro triōn mēnōn tou therismou). akarpią paradōsō tēn gēn, Philanthrōpią de chrōmenos, kai deiknys, hōs ouk apo tautomatou tauta symthaine:, all᾽ emou neuontos ginetai, tautę̄ men tę̄ polei pan: exō ton hyxtog, ekeinę̄ hoe tēs toiautēs ardeias ou metadōsō, hōs tēn men pantelōs diauanthēnai gēn tēn de merikōs hysthēnai. Toiautē de estai spanis hydatōn, hōs dyo kai treis poleis kata tauton tregein eis tēn echousan polin hydōr, poseōs ephiemenas kai mēde houtō chorǭ therapeuein to dipsos. ᾿All᾽ homōs epimeneite kai houtō nosountes anechesta, kai tauta kai heterois ēdē peripesontes chkachois " egō gar, ate dē psychōn iatros, kai allon chautēra “7 prosēnencha, nosous hymin diaphorou: epagagōn, nyn men pyrōseis, nyn de hikterous " hymeis de tēs asedeias ouk epelēsthēte. Kai meta tautēn de tēn paideian -edexiy kai pēn kampēn pan ho ti terpnon en ampelōsin, ē elaiōoichetai 55. kai oude touto pepeichen hyma? epignōna: ton tas paideias epagonta. Toutois prostithēsin, hoti kai ton ᾿Assyrion pheugontas, kai tēn Aigypton chatalathein speudontas, tę̄ tou ᾿Assy- Aiōy paradedōka rhomphaią, kathaper tini pyri tę̄ orgę̄ kechrēmenos " kai oude enteuthen to deon synidein
6. "And I will give you dullness of teeth in all your cities and lack of bread in all your places, and you did not return to me …" … [Sym]machus and Theodotion rendered it "cleanness"; it indicates famine. For the teeth of those who eat nothing at all have no remnant of food caught in them. When famine and want overtake you, then, since you frisked against the giver of the gifts because of the abundance of good things, your teeth too will suffer dullness, no longer able to enjoy food, but like those of people who … cannot grind food fine. But even when this chastisement is brought upon you, you will persist in your former evils. Yet not even so will I cease caring for you: for I will bring another chastisement upon you as well, and, withholding the late rain (for this is what he said: "three months before the harvest"), I will give the land over to fruitlessness. But using kindness, and showing that these things do not happen by chance but come about at my nod, on this city I will send rain, and to that one I will give no share of such watering, so that one land will be entirely dried up and another rained on in part. And such will be the scarcity of water that two and three cities will run at the same time to the city that has water, longing to drink, and not even so quenching their thirst to the full. Yet still you will persist, though so incurably sick, and that when you have already fallen into other evils as well. For I, as the physician of souls, applied another cautery too, bringing various diseases upon you, now fevers, now jaundice; but you did not forget your impiety. And after this chastisement … the caterpillar … whatever was pleasant in vineyards or olive groves … and not even this persuaded you to recognize the one who brings the chastisements. To these he adds: "When you fled the Assyrian and hastened to reach Egypt, I handed you over to the Assyrian's sword, using my wrath like a fire; and not even from this [did you choose] to see what was needed …"
Textual problem in this passage: see the notes.
Amos 4:6 (quotation, high confidence) · Amos 4:7–10 (allusion, high confidence)
Notes and citation
Summary: God sent famine, drought, disease, blight, and the sword as remedies, but Israel did not return to him.
- Lemma: Amos 4:6, followed by a paraphrase of Amos 4:7–10 (the verse numerals are lost in the scan). Lines are lost in the scan after the lemma, in the comment on the teeth, in the comment on blight, and at the end; marked "…". The first translator named is restored by sense ("[Sym]machus") from the scan's damaged word; "cleanness" renders the Hebrew ("cleanness of teeth").
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); Migne's footnotes (variant readings) leaked into the text): λ΄ ἢ} 1458 γο! αι 85. οἷἱ ἴῃ ναοὶ οἰΐαχα γ 0 }8 Δ δ᾽ ἐᾳ σοτγοοιίοπα, πῃ πὶ οἱ αν Ἰιοῦ πιο40 δἀ 5δ(ιγί ἰδία πὶ 5115 γοϑιπρυδίυνγ, → ; ὁμολογίας. δ. ὁ Θεός. Α Κύριος. “Ὁ ὁ --- Θεοδ. [πᾳ δ καὶ --- δυναμένοις, Πο5. ἴῃ (, → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.4.11PG 81
ια΄, « Κατέστρεψα ὑμᾶς καθὼς κατέστρεψεν ὁ Θεὸς Σόδομα καὶ ᾿όμοῤῥα. » Οὐκ ἄλλον παραδηλῶν τὸν ἐκεῖνα πεποιηκότα, ἀλλ᾽ ὡς περὶ αὐτοῦ διαλεγόμενος. « Καὶ ἐγένεσθε, φησὶν, ὡς δαλὸς ἐξεσπασμένος ἐκ πυρὸς, καὶ οὐδ᾽ οὕτως ἐπεστρέψατε πρός με, λέγει Κύριος.» Καθάπερ γὰρ ὁ δαλὸς ἡμιφλεγὴς γενόμενος, δείκνυσι μὲν τοῦ πυρὺς τὴν ἐνέργειαν, ἄνῳηστον δέ ἔστιν εἰς πᾶν ὁτιοῦν, μόνῳ δὲ πυρὶ χρήπιμος " οὕτως ὑμεῖς τῶν πλείστων ἀνλιρεθέντων εἰς αἰχμαλωσίαν ἐπαγόμενοι, πάσης μὲν" δυνάμεως γυμνωθήσεσθε, εἰς δουλείαν δὲ μόνην ἐπιτήδειοι φανεῖσθε. 18’. ε Διὰ τοῦτο᾿οὕτω ποιήσιυ σο!, Ἰσραήλ " πλὴν οὕτω ποιήσω σοι. ν ᾽Λλλ᾽ ὅμως καὶ ἀνήκεστα νοσοῦσι. « Ἑτοιμάξου ἐπικαλεῖσθαι τὸν Θεόν σου, Ἰσραήλ. (1γ..} Διότι 19. ἰδοὺ στερεῶν βροντὴν, καὶ κτίξων πνεῦμα, καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὑτοῦ" ποιῶν ὄρθρον καὶ ὁμίχλην, καὶ ἐπιδαίνων ὑψηλὰ " τῆς γῆς, Κύριος ὁ Θεὸς, ὁ 13 Παντοχράτωρ ὄνομα αὐτῷ. » Ταύτης τοίνυν ἀπαλλαγεὶς τῆς ἀναλγηπίας, ὦ Ἰσραὴλ, τὸν ἐπικληθέντα σοῦ Θεὸν ἐπιζήτησον, ὃς τοῦ ἀέρος τὸ μανὸν καὶ χαῦνον εἰς τὸν φριχώδη τῆς βροντῆς μεταθάλλει κτύπον, διὰ τῶν ὑπ' αὐτοῦ γεγενημένων ἀνέμων τοῦτον ἀναχινῶν καὶ συστρέφων. Οὗτός σοι καὶ τὸν εἰς τὴν σὴν ἐλευθερίαν ἀφωρισμένον μηνύει βασιλέα " λέγει δὲ τὸν Κύρον. Ῥάδιον δὲ αὐτῷ, καὶ μετὰ νύκτα βαθεῖαν ἀγαγεῖν τὸν ὄρθρον, καὶ μεθ᾽ ἡμέραν ὁμίχλῃ κρῦψαι τὸ φῶς. Καθάπερ οὖν ἐν σταθερᾷ σο: μεσημθρίᾳ καθημένῳ “ταύτῃ γὰρ ἔοικεν ἡ εἰρήνη), τὴν τῆς αἰχμαλωσίας ὁμίχλην ἐπήγαγεν “ οὕτω τῆς δουλείας καταπαύσας τὴν νύκτα, τὸν ἥδιστον τῆς ἐλευθερίας ὄρθρον ἀνατεῖλαι κελεύει 75, ς Ἐπιδαίνει γὰρ ἐπὶ τὰ ὑψηλὰ τῆς Υὔξτ᾽ ν τουτέστι, πάντων ἐστὶν ὑψηλότατος, καὶ πᾶσαν τὴν οἰκουμένην πληροῖ, ἅτε δὴ Κύριος ὧν καὶ θεὸς, κατὰ πάντων ἔχων τὸ κράτος. Οὕτω τὰ θυμήρη μηνύσας, εἰς τἀναντία μεταφέρει τὸν λόγον, τούτοις μὲν φοδῶν, ψυχαγωγῶν δὲ ἐκείνοις, καὶ προσέχειν ἐκϑθύμως; τῇ μετανοίᾳ παρασχενάζων.
ia΄, « Katestrepsa hymas kathōs katestrepsen ho Theos Sodoma kai ᾿omorrha. » Ouk allon paradēlōn ton ekeina pepoiēkota, all᾽ hōs peri autou dialegomenos. « Kai egenesthe, phēsin, hōs dalos exespasmenos ek pyros, kai oud᾽ houtōs epestrepsate pros me, legei Kyrios.» Kathaper gar ho dalos hēmiphlegēs genomenos, deiknysi men tou pyrys tēn energeian, anǭēston de estin eis pan hotioun, monǭ de pyri chrēpimos " houtōs hymeis tōn pleistōn anlirethentōn eis aichmalōsian epagomenoi, pasēs men" dynameōs gymnōthēsesthe, eis douleian de monēn epitēdeioi phaneisthe. 18’. e Dia touto᾿houtō poiēsiy so!, Israēl " plēn houtō poiēsō soi. n ᾽Lll᾽ homōs kai anēkesta nosousi. « Hetoimaxou epikaleisthai ton Theon sou, Israēl. (1g..} Dioti 19. idou stereōn brontēn, kai ktixōn pneuma, kai apangellōn eis anthrōpous ton Christon hautou" poiōn orthron kai homichlēn, kai epidainōn hypsēla " tēs gēs, Kyrios ho Theos, ho 13 Pantochratōr onoma autǭ. » Tautēs toinyn apallageis tēs analgēpias, ō Israēl, ton epiklēthenta sou Theon epizētēson, hos tou aeros to manon kai chaunon eis ton phrichōdē tēs brontēs metathallei ktypon, dia tōn hyp' autou gegenēmenōn anemōn touton anachinōn kai systrephōn. Houtos soi kai ton eis tēn sēn eleutherian aphōrismenon mēnyei basilea " legei de ton Kyron. Rhadion de autǭ, kai meta nykta batheian agagein ton orthron, kai meth᾽ hēmeran homichlę̄ krypsai to phōs. Kathaper oun en statherą so: mesēmthrią kathēmenǭ “tautę̄ gar eoiken hē eirēnē), tēn tēs aichmalōsias homichlēn epēgagen “ houtō tēs douleias katapausas tēn nykta, ton hēdiston tēs eleutherias orthron anateilai keleuei 75, s Epidainei gar epi ta hypsēla tēs Yyxt᾽ n toutesti, pantōn estin hypsēlotatos, kai pasan tēn oikoumenēn plēroi, hate dē Kyrios hōn kai theos, kata pantōn echōn to kratos. Houtō ta thymērē mēnysas, eis tanantia metapherei ton logon, toutois men phodōn, psychagōgōn de ekeinois, kai prosechein ekϑthymōs? tę̄ metanoią paraschenazōn.
11. "I overthrew you as God overthrew Sodom and Gomorrah." He does not indicate someone else as the one who did those things, but speaks as of himself. "And you became," he says, "like a brand plucked out of the fire, and not even so did you return to me, says the Lord." For just as a half-burnt brand shows the working of the fire but is useless for anything at all and good only for the fire, so you, when most of you have been killed and you are being led into captivity, will be stripped of all strength and will appear fit only for slavery. 12. "Therefore thus will I do to you, Israel; but thus will I do to you." And yet they are incurably sick. "Prepare to call upon your God, Israel. 13. For behold, he who strengthens the thunder and creates the wind and announces to men his anointed, who makes dawn and mist and treads on the heights of the earth: the Lord God the Almighty is his name." Freed, then, from this insensibility, O Israel, seek the one who is called your God, who changes the thin and loose air into the frightening crash of thunder, stirring it and whirling it by the winds he has made. He it is who announces to you the king appointed for your freedom: he means Cyrus. It is easy for him to bring dawn after deep night, and after daylight to hide the light with mist. Just as, then, while you sat in a steady noonday (for peace is like that), he brought on the mist of captivity, so, having ended the night of slavery, he bids the sweetest dawn of freedom rise. "For he treads on the heights of the earth", that is, he is the highest of all and fills the whole world, since he is Lord and God, holding power over all things. Having thus announced welcome things, he turns his discourse to the opposite, frightening some by these words and drawing others on, and preparing them to attend eagerly to repentance.
Amos 4:11 (quotation, high confidence) · Amos 4:12 (quotation, high confidence) · Amos 4:13 (quotation, high confidence) · Gen 19:24–25 (allusion, medium confidence) · Isa 45:1 (allusion, low confidence)
Notes and citation
Summary: Israel, overthrown like Sodom and left like a half-burnt brand, is called to seek the Creator, who will announce Cyrus, his anointed, as their deliverer.
- Lemmas: Amos 4:11, 4:12, and 4:13. Theodoret takes "his anointed" (LXX τὸν χριστὸν αὐτοῦ; Hebrew "his thought") to be Cyrus, the king who freed the Jews from captivity (compare Isa 45:1). Latin debris at the end of the section is removed.
Notes on the original text
- Digital text corrected (Latin debris and Migne's footnotes (Migne's parallel column read as Greek letters)): α εἴ ρει - Ομ απ δἷϊ: {πὰ « Εἰ [λοι] οἱ "6 βοά δ δῖα οπιηΐα ἰη- 0}}15, δά δοΙαπὶ ᾿ποπὶ 1118 65 : δἷς υοϑ, μὶ υτὶ πη (8515, ἰη μον Ὁ "ο νομί, οἱ δηηινμ 35. Ὁ Ομ τὸγὼ εἰ! ἐπ Αἰ [6 6ἀκοῦ βᾶ ιν ργῷηι. ὑμῖν. 65 οἴκ. ( ἔχετε. τ ἃ ὔψη. 1 ὁ. 05. ΧΟ, ᾿ ἐν. Ὀ65. ι δ. 19 διότι, Πϑΐγα, ἐπ 414}. ὅ, ρ, 151. κελεύσει, ΄ γὸοἱ τη πὶ τὸ- [οὐἱο γο δαὶ υἱ εἰ πὶ ἰοντα → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.4.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-4-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 3, chapter 5
3.5.1PG 81
α', β΄. «᾽᾿Ακούσατε τὸν λόγον Κυρίου τοῦτον, ὃν ἐγὼ λαμδάνω ἐφ᾽ ὑμᾶς θρῆνον - Οἶκος τοῦ Ἰσραὴλ ἔπεσεν, οὐκέτι οὐ μὴ προσθῇ τοῦ ἀναστῆναι. Παρθένος δὲ τοῦ Ἰσραὴλ ἔσφαλεν ἐπὶ τῆς γῆς αὑτῆς ᾿ οὐκ ἔστιν ὁ ἀνιστῶν αὐτήν. ν» Φιλανθρωπίᾳ χρώμενος ὁ Δεσπότης οὐδὲ θρῆνον ὑφαίνειν παραιτεῖται τοῖς κακῶς διακειμένοις, καὶ μετανοεῖν οὐκ ἐθέλουσι. Τὸ δὲ, Οὐκέτι οὐ μὴ προσθῇ τοῦ ἀναστῆγαι, οὐκ ἐναντίον τοῖς τῆς ἐλευθερίας εὐαγγελίοις, Σημαίνει ’ γὰρ ὡς οὐκέτι καθ᾽ ἑαυτοὺς πολιτεύσανται, οὐδὲ ἴδιον σχήσουσι βασιλέα. Εἰ δέ τις ἀχριδῶς προσχεῖν ἐθελήσειεν, εὑρήσει τούτων τὴν ἔχθασιν μετὰ τὴν κατὰ τοῦ Σωτῆρος ἡμῶν μανίαν " τηνικαῦτα γὰρ πεσόντες μευενήχασι μέχρι καὶ τήμερον ἐπὶ τοῦ πτώματος. Παρθένον δὲ αὑτὴν καλεῖ, διὰ τὴν προτέραν εὐσέθειαν " σφαλεῖσαν δὲ καὶ διαφθαρεῖσαν, διὰ τὴν μετὰ ταῦτα τῶν εἰδώλων λατρείαν. Τὸ δὲ, Οὐκ ἔστιν ὁ ἀνιστῶν αὐτὴ, τὸ μηδεμιᾶς αὐτὴν ἀνθρωπίνης ἐπικουρίας ἀπολαῦσαι σημαένει " τοῦ Θεοῦ γὰρ τῶν ὅλων ἀνθισταμένου, οὔτε ὁ Αἰγυπτίων αὐτοῖς βασιλεὺς, οὔτ᾽ ἄλλος τις ἴσχυσεν ἐπαμῦναι. Προαγορεύει ὃὲ καὶ τὴν ἐσομένην αὑτῶν ὀλιγότητα.
a', b΄. «᾽᾿Akousate ton logon Kyriou touton, hon egō lamdanō eph᾽ hymas thrēnon - Oikos tou Israēl epesen, ouketi ou mē prosthę̄ tou anastēnai. Parthenos de tou Israēl esphalen epi tēs gēs hautēs ᾿ ouk estin ho anistōn autēn. n» Philanthrōpią chrōmenos ho Despotēs oude thrēnon hyphainein paraiteitai tois kakōs diakeimenois, kai metanoein ouk ethelousi. To de, Ouketi ou mē prosthę̄ tou anastēgai, ouk enantion tois tēs eleutherias euangeliois, Sēmainei ’ gar hōs ouketi kath᾽ heautous politeusantai, oude idion schēsousi basilea. Ei de tis achridōs proschein ethelēseien, heurēsei toutōn tēn echthasin meta tēn kata tou Sōtēros hēmōn manian " tēnikauta gar pesontes meuenēchasi mechri kai tēmeron epi tou ptōmatos. Parthenon de hautēn kalei, dia tēn proteran eusetheian " sphaleisan de kai diaphthareisan, dia tēn meta tauta tōn eidōlōn latreian. To de, Ouk estin ho anistōn autē, to mēdemias autēn anthrōpinēs epikourias apolausai sēmaenei " tou Theou gar tōn holōn anthistamenou, oute ho Aigyptiōn autois basileus, out᾽ allos tis ischysen epamynai. Proagoreuei hoe kai tēn esomenēn hautōn oligotēta.
1, 2. "Hear this word of the Lord, which I take up over you as a lament: The house of Israel has fallen; it will no more rise again. The virgin of Israel has stumbled on her land; there is none to raise her up." Out of his love for humankind the Master does not refuse even to weave a lament for those who are in a bad state and unwilling to repent. "It will no more rise again" is not contrary to the good news of freedom; for it means that they will no longer govern themselves nor have a king of their own. And if anyone will attend closely, he will find that this was fulfilled after their madness against our Savior: for having fallen then, they have remained on the ground until today. He calls her a virgin because of her former piety, and stumbled and corrupted because of her later worship of idols. "There is none to raise her up" means that she enjoyed no human help; for when the God of all opposed them, neither the king of the Egyptians nor anyone else was able to help them. He also foretells how few they will become.
Amos 5:1 (quotation, high confidence) · Amos 5:2 (quotation, high confidence)
Notes and citation
Summary: God laments fallen Israel; Theodoret reads the promise that it will not rise again as the loss of its own rule, fulfilled after the rejection of Christ.
- Lemma: Amos 5:1–2. Theodoret's statement that the Jews have remained fallen since their "madness against our Savior" is his own polemical reading, translated as written.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.3PG 81
Υ΄. ε« Ἡ πόλις γὰρ, φησὶν, ὅθεν "5 ἐξεπορεύοντα χίλιοι, ὑπολειφθήσονται ἑκατὸν, καὶ ἐξ ἧς ἐξεπορεύοντο ἑκατὸν, ὑπολειφθήσονται δέκα. » ᾿Αλλ᾽ ὀγὰ γοῦν ποτε τὴν Βαιθὴλ καὶ τὴν Γάλγαλα καταλιπόντες, καὶ τὴν παρὰ τὸ φρέαρ τοῦ ὄρκου τῶν εἰδώλων λατρείαν, τὴν ἐμὴν ἐπιζητήσατε πρόνοιαν " ζωὴν γὰρ ἐντεῦθεν ποριεῖσθς. Βαιθὴλ δὲ καὶ Γάλγαλα σὺν τοῖς εἰδώλοις τοῖς πολεμίοις παραδοθήσονται. Μανία δὲ σαφὴς, τὸ μὴ μόνον τῆς τοῦ ᾿Αδραὰμ εὐσεδεΐας ἐκ «ποῦ φρέατος ἐκείνου μὴ περαλαμύάνειν 15 μνήμην, ἀλλὰ καὶ παρ᾽ ἐκεῖνο τολμᾷν τὴν ἀσέῤειαν.
Y΄. e« Hē polis gar, phēsin, hothen "5 exeporeuonta chilioi, hypoleiphthēsontai hekaton, kai ex hēs exeporeuonto hekaton, hypoleiphthēsontai deka. » ᾿All᾽ oga goun pote tēn Baithēl kai tēn Galgala katalipontes, kai tēn para to phrear tou orkou tōn eidōlōn latreian, tēn emēn epizētēsate pronoian " zōēn gar enteuthen porieisths. Baithēl de kai Galgala syn tois eidōlois tois polemiois paradothēsontai. Mania de saphēs, to mē monon tēs tou ᾿Adraam eusedeïas ek «pou phreatos ekeinou mē peralamyanein 15 mnēmēn, alla kai par᾽ ekeino tolmąn tēn asereian.
3. "For the city," he says, "from which a thousand went out, a hundred will be left; and from which a hundred went out, ten will be left." … But now at least, leaving Bethel and Gilgal and the worship of idols at the well of the oath, seek my providence; for from it you will procure life. Bethel and Gilgal, with their idols, will be handed over to the enemies. It is plain madness not only not to take from that well the remembrance of Abraham's piety, but even to dare impiety beside it.
Textual problem in this passage: see the notes.
Amos 5:3 (quotation, high confidence) · Amos 5:4–5 (allusion, high confidence) · Gen 21:31 (allusion, medium confidence)
Notes and citation
Summary: Only a tenth of Israel will survive; the people are urged to abandon the idol shrines of Bethel, Gilgal, and Beersheba and seek God.
- Lemma: Amos 5:3; the lemma of 5:4–5 is lost in the scan, and the comment on it begins in mid-sentence; marked "…". "The well of the oath" is Beersheba (Gen 21:31), where Abraham called on the Lord.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.6PG 81
ς΄. ε Ἐκζητήσατε τὸν Κύριον, καὶ ζήσεσθε", ὅπως μὴ ἀναλάμψῃ ὡς πῦρ ὁ οἶκος Ἰωσὴφ, καὶ καταφάγῃ αὐτὸν, καὶ οὐκ ἔσται: ὁ σδέσων τῷ οἴκῳ ραήΐλ. ν» Σαφῶς ἐκ τούτων μανθάνομεν, ὡς ἡ ἁμαρτία ἡμῖν ἐξάπτει τὴν φλόγα τῶν κακῶν - ἡ δὲ περὶ τὸν Θεὸν στοργὴ, καὶ διάθεσις, ζωὴν ἡμῖν προξενεῖ.
s΄. e Ekzētēsate ton Kyrion, kai zēsesthe", hopōs mē analampsę̄ hōs pyr ho oikos Iōsēph, kai kataphagę̄ auton, kai ouk estai: ho sdesōn tǭ oikǭ raēïl. n» Saphōs ek toutōn manthanomen, hōs hē hamartia hēmin exaptei tēn phloga tōn kakōn - hē de peri ton Theon storgē, kai diathesis, zōēn hēmin proxenei.
6. "Seek the Lord and you will live, lest the house of Joseph blaze up like fire and devour it, and there be no one to quench it for the house of Israel." From this we learn clearly that sin kindles for us the flame of evils, while love and devotion toward God procure life for us.
Amos 5:6 (quotation, high confidence)
Notes and citation
Summary: Seeking God brings life, while sin kindles the fire of judgment.
- Lemma: Amos 5:6.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.7PG 81
ζ΄. εΚύριος 17 ὁ ποιῶν εἰς ὕψος κρῖμα, καὶ δικαιοσύνην εἰς γῆν ἔθηκε. » Ῥηφίζεται, φησὶν, ὃ βούλεται δίκαιος ὧν, καὶ πέρας ἐν τῇ γῇ τὰ κχρινόμενα δέχεται. η΄. ε Ὁ ποιῶν πάντα, καὶ μετασκευάζων, καὶ ἐκτρέπων εἰς τὸ πρωΐ σκιὰν θανάτου, καὶ ἡμέραν εἰς νύκτα συσχοτάζων " ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης, καὶ ἐκχέων αὐτὸ ἐπὶ πρόσωπον τῆς γῆς 5, Κύριος ὁ Θεὸς ὁ παντοχράτωρ ὄνομα αὐτοῦ"".» Θαῤῥήσατε, φησὶ, τῇ τοῦ Θεοῦ δυνάμει, καὶ ταύτης ἔχεσθε τῆς ἐλπίδος. Εὐπετῶς γὰρ καὶ ποιεῖ καὶ μετασχευάζει ὃ βούλεται, καὶ ῥάδιον αὑτῷ καὶ τοὺς μεγίστους κινδύνους εἰς εὐθυμίαν μεταδαλεῖν. Σκιὰν' γὰρ θανάτου τοὺς μεγάλους κινδύνους ὠνόμασεν. Εὐμαρῶς δὲ καὶ τοῖς ἐν εὐημερίᾳ δυσπραξίαν ὁπ’ ΄ ἄγειν. Καὶ μέντοι καὶ τὸ θαλάττιον ὕδωρ νεύματι Α δϑι ἀνέλκων εἰς τὸν ἀέρα, ἄρδει τὴν γῆν διὰ τῶν νεφῶν " εὺς γάρ ἔστι, καὶ τῶν ἁπάντων Δεσπότης. 6΄. ε Ὁ διαιρῶν συντριμμὸν ἐπὶ ἰσχὺν, καὶ ταλαιπωρίαν ἐπὶ ὀχύρωμα ἐπάγων. » Μετὰ πολλῆς δὲ τῆς εὐκολίας, καὶ τοὺς ἡσθενηχότας ἐπὶ τὴν προτέραν ἰσχὺν ἐπανάγει, καὶ ταλαιπωρίᾳ τοὺς ἰσχυροὺς παραδίδωσι. ὑ. « Ἐμίσησαν ἐν πύλαις ἐλέγχοντα 80, καὶ λόγον ὅσιον ἐδδελύξαντο. » "Ἔθος ἦν τοῖς παλαιοῖς, ὥς τινές φασι, περὶ τὰς πύλας τοὺς συλλόγους ποιεῖσθαι, καὶ τὰ συνέδρια. Ἔνθα τοίνυν συνηθροίζοντο, ἐκεῖ καὶ τοὺς ἐλέγχους οἱ προφῆται προσέφερον - ἀλλ᾽ ἀδικίαις καὶ παρανομίαις συξῶντες, οὔτε τοῖς τῆς ἀληθείας προσεῖχον ἐλέγχοις, οὔτε τὸν τοῦ δικαίου προσεδέχοντο λόγον. Ἐπειδὴ τοίνυν καὶ ταῦτα εἰργάζεσθε, καὶ πρὸς τούτοις, τοὺς πενίᾳ κατεχομένους καὶ χειρὶ καὶ γλώττῃ παροινοῦντες διετελεῖτε, καὶ δωροδοκίᾳ καίροντες ἑσπουδάζετε κακῶς αὔξειν τὸν πλοῦτον, γινώσκετε, ὡς οὔτε ἐν ταῖς εὖ καὶ καλῶς οἰκίαις, οὔτε τοὺς ὑφ᾽ ὑμῶν μετὰ πολλῆς ἐπιμελείας ὑμᾶς τὴν τούτων ἀπόλαυσιν ἡ τῆς ἀσεδείας καὶ παρανομίας ὑπερθολή ἐπατεῖτε γὰρ τὸ δίκαιον, δῶρα μὲν παρὰ τῶν δυνατωτέρων λαμόάνοντες, ἐν δὲ τῷ δικάζειν τοὺς πένητας καταχρίνοντες.
z΄. eKyrios 17 ho poiōn eis hypsos krima, kai dikaiosynēn eis gēn ethēke. » Rhēphizetai, phēsin, ho bouletai dikaios hōn, kai peras en tę̄ gę̄ ta kchrinomena dechetai. ē΄. e Ho poiōn panta, kai metaskeuazōn, kai ektrepōn eis to prōï skian thanatou, kai hēmeran eis nykta syschotazōn " ho proskaloumenos to hydōr tēs thalassēs, kai ekcheōn auto epi prosōpon tēs gēs 5, Kyrios ho Theos ho pantochratōr onoma autou"".» Tharrhēsate, phēsi, tę̄ tou Theou dynamei, kai tautēs echesthe tēs elpidos. Eupetōs gar kai poiei kai metascheuazei ho bouletai, kai rhadion hautǭ kai tous megistous kindynous eis euthymian metadalein. Skian' gar thanatou tous megalous kindynous ōnomasen. Eumarōs de kai tois en euēmerią dyspraxian hop’ ΄ agein. Kai mentoi kai to thalattion hydōr neumati A dϑi anelkōn eis ton aera, ardei tēn gēn dia tōn nephōn " eus gar esti, kai tōn hapantōn Despotēs. 6΄. e Ho diairōn syntrimmon epi ischyn, kai talaipōrian epi ochyrōma epagōn. » Meta pollēs de tēs eukolias, kai tous hēsthenēchotas epi tēn proteran ischyn epanagei, kai talaipōrią tous ischyrous paradidōsi. hy. « Emisēsan en pylais elenchonta 80, kai logon hosion eddelyxanto. » "Ethos ēn tois palaiois, hōs tines phasi, peri tas pylas tous syllogous poieisthai, kai ta synedria. Entha toinyn synēthroizonto, ekei kai tous elenchous hoi prophētai prosepheron - all᾽ adikiais kai paranomiais syxōntes, oute tois tēs alētheias proseichon elenchois, oute ton tou dikaiou prosedechonto logon. Epeidē toinyn kai tauta eirgazesthe, kai pros toutois, tous penią katechomenous kai cheiri kai glōttę̄ paroinountes dieteleite, kai dōrodokią kairontes hespoudazete kakōs auxein ton plouton, ginōskete, hōs oute en tais eu kai kalōs oikiais, oute tous hyph᾽ hymōn meta pollēs epimeleias hymas tēn toutōn apolausin hē tēs asedeias kai paranomias hypertholē epateite gar to dikaion, dōra men para tōn dynatōterōn lamoanontes, en de tǭ dikazein tous penētas katachrinontes.
7. "The Lord, who makes judgment on high and has set righteousness on the earth." He decrees what he wishes, he says, being just, and the things he judges receive their fulfillment on the earth. 8. "He who makes all things and transforms them, and turns the shadow of death into morning and darkens day into night; who calls the water of the sea and pours it out on the face of the earth: the Lord God the Almighty is his name." Take courage, he says, in the power of God, and hold fast to this hope. For he easily makes and transforms what he wishes, and it is easy for him to change even the greatest dangers into good cheer; for he called great dangers "the shadow of death". Easily, too, he brings misfortune on those in prosperity. Moreover, drawing the sea water up into the air at a nod, he waters the earth through the clouds; for he is God and Master of all. 9. "He who distributes ruin upon strength and brings misery upon a fortress." With great ease he both brings back those who have grown weak to their former strength and hands the strong over to misery. 10. "They hated the one who reproves in the gates and abhorred a holy word." It was the custom of the ancients, as some say, to hold their assemblies and councils at the gates. Where they gathered, then, there the prophets also brought their reproofs; but living in injustice and lawlessness, they neither attended to the reproofs of truth nor received the word of the righteous. Since, then, you did these things, and besides this you continued to abuse those held down by poverty with hand and tongue, and, delighting in bribes, you were eager to increase your wealth wickedly, know that neither in the houses [built] well and finely [will you dwell], nor … the things [planted] by you with great care; … the excess of impiety and lawlessness [will deprive] you of the enjoyment of them. For you trampled on what is just, taking gifts from the more powerful and condemning the poor when you judged.
Textual problem in this passage: see the notes.
Amos 5:7 (quotation, high confidence) · Amos 5:8 (quotation, high confidence) · Amos 5:9 (quotation, high confidence) · Amos 5:10 (quotation, high confidence) · Amos 5:11–12 (allusion, high confidence)
Notes and citation
Summary: The almighty Creator, who can turn darkness to dawn and strength to ruin, will punish Israel for hating the prophets' reproof and oppressing the poor.
- Lemmas: Amos 5:7, 5:8, 5:9, and 5:10, with a paraphrase of 5:11–12. Words are lost in the scan in the paraphrase of 5:11 (the houses and vineyards); marked "…", with bracketed words supplied by sense.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); OCR: ἐκτρέπων broken by Latin debris): οἱ ἰγδηβίογπηαι, οἱ ἢ → ; ἐχαπλοὶ᾿ οἱ Ποῖ ρο- [λοῖϊ οἱ ἰγαπϑίογπηδι φυοά νυ, [Δοἰ θαυ οδὲ αἱ τοὶ πρέπων → ἐκτρέπων.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.13PG 81
ιγ΄. «Διὰ τοῦτο ὁ συνιὼν ἐν τῷ καιρῷ ἐκείνῳ σιωπήσεται, ὅτι ὁ καιρὸς πονηρός ἐστι. ν Πᾶς γὰρ ἐχέφρῶν, καὶ τὸ δέον συνιδεῖν δυνάμενος, ὁρῶν τῶν ἐπαγομένων ὑμῖνδ' κακῶν τὸ νέφος, τεθηπὼς καὶ θαυμάζων τὸ τῆς προῤῥήτεως ἀψευδὲς, φθέγξασθαι οὐδὲν ἐξ ἀθυμίας δυνήσεται.
ig΄. «Dia touto ho syniōn en tǭ kairǭ ekeinǭ siōpēsetai, hoti ho kairos ponēros esti. n Pas gar echephrōn, kai to deon synidein dynamenos, horōn tōn epagomenōn hymind' kakōn to nephos, tethēpōs kai thaumazōn to tēs prorrhēteōs apseudes, phthenxasthai ouden ex athymias dynēsetai.
13. "Therefore the one who understands will keep silent at that time, for the time is evil." For every sensible person, able to see what is needed, when he sees the cloud of evils brought upon you, stunned and marvelling at the truthfulness of the prediction, will be able to utter nothing for despondency.
Amos 5:13 (quotation, high confidence)
Notes and citation
Summary: The wise will fall silent in dismay when the foretold disaster comes.
- Lemma: Amos 5:13.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.14PG 81
ιδ', τε΄. ε Ἐκζητήσατε οὖν τὸ χαλὸν, καὶ μὴ τὸ πονηρὸν, ὅπως ζήσητε, καὶ ἔστα: οὕτω μεθ’ ὑμῶν 53 Κύριος ὁ Θεὸς ὁ παντοχράτωρ, ὅν τρόπον εἴπατε" Μεμισήχαμεν τὰ πονηρὰ, καὶ ἡγαπήχαμεν τὰ χαλά " καὶ ἀποκαταστήσατε ἐν πύλαις κρῖμα, ὅπως ἂν ἐλεήσῃ Κύριος ὁ Θεὸς ὁ παντοχράτωρ τοὺς καταλοίποὺς τοῦ Ἰωτήφ. » ᾿Ακολουθείτω, φησὶ, τοῖς λόγοις τὰ ἔργα, καὶ λέγοντες ἐρᾷν μὲν τῶν ἀγαθῶν, βδελύττεσθαι δὲ τὴν πονηρίαν, ἔργῳ δείξατε τὴν τῶν λόγων ἀλήθειαν. Τοῦτο γὰρ ποιοῦντες, τεύξεσθε παρὰ τοῦ Θεοῦ τῶν ὅλων ζωῆς "5. Τούτου δὲ παρ’ ὑμῶν μὴ γιγνομένου, θρῆνοι καὶ ὀλοφύρσεις, καὶ τὰς πλατείας, καὶ τὰς ὁδοὺς καταλήψονται " ὡς καὶ τοὺς γηπόνους ἀντὶ γεωργίας τῇ θρηνῳδίᾳ προαἐχειν. Ἔσται δὲ ταῦτα ἐμοῦ παρόντος, καὶ τὰς τιμωρίας ἐπάγοντος.
id', te΄. e Ekzētēsate oun to chalon, kai mē to ponēron, hopōs zēsēte, kai esta: houtō meth’ hymōn 53 Kyrios ho Theos ho pantochratōr, hon tropon eipate" Memisēchamen ta ponēra, kai hēgapēchamen ta chala " kai apokatastēsate en pylais krima, hopōs an eleēsę̄ Kyrios ho Theos ho pantochratōr tous kataloipous tou Iōtēph. » ᾿Akoloutheitō, phēsi, tois logois ta erga, kai legontes erąn men tōn agathōn, bdelyttesthai de tēn ponērian, ergǭ deixate tēn tōn logōn alētheian. Touto gar poiountes, teuxesthe para tou Theou tōn holōn zōēs "5. Toutou de par’ hymōn mē gignomenou, thrēnoi kai olophyrseis, kai tas plateias, kai tas hodous katalēpsontai " hōs kai tous gēponous anti geōrgias tę̄ thrēnǭdią proaechein. Estai de tauta emou parontos, kai tas timōrias epagontos.
14, 15. "Seek, then, the good and not the evil, that you may live; and so the Lord God the Almighty will be with you, as you said: We have hated the evil things and loved the good; and restore judgment in the gates, that the Lord God the Almighty may have mercy on the remnant of Joseph." Let deeds follow words, he says; and since you say that you love good things and abhor wickedness, show in deed the truth of your words. For if you do this, you will obtain life from the God of all. But if you do not, laments and wailing will take over the squares and the streets, so that even the farmers will give themselves to lamentation instead of farming. And these things will happen when I am present and bringing the punishments.
Amos 5:14 (quotation, high confidence) · Amos 5:15 (quotation, high confidence) · Amos 5:16–17 (allusion, high confidence)
Notes and citation
Summary: Israel must prove its professed love of the good by doing justice, or lament will fill the land.
- Lemma: Amos 5:14–15, with a paraphrase of 5:16–17.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.18PG 81
τη΄. «Οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν Κυρίου! καὶ δ' ἱνατί ὑμῖν" αὕτη ἡ ἡμέρα Κυρίου; καὶ αὕτη ἐστὶ σκότος, καὶ οὐ φῶς. » Ἐπειδὴ γὰρ ἧσάν τινες θρασύτητι καὶ αὐθαδείᾳ συντεθραμμένοι, οἱ τοῖς προφητικοῖς θεσπίσμασιν ἀντέλεγον, φρυαττόμενο: 89 δὲ κατ᾽ αὑτῶν, καὶ ψευδεῖς ἀποκαλοῦντες τοὺς θείους χρησμοὺς, καὶ τὸ τέλος τῶν προῤῥήσεων ἀπαιτοῦν. πες, θρήνου τούτους ἀξίους ὁ Δεσπότης ὡς σκότος ἀντὶ φωτὸς ἐπιθυμοῦντας ἰδεῖν. Οὐδὲν διαφέρουσι 57, φησὶν, οἱ τὸ πέρας τῆς προφητείας ἐπιθυμοῦντες ἰδεῖν, ἀνδρὸς φυγόντος μὲν λέοντα ἐπιόντα, μετ᾽ ἐκεῖνον δὲ ἄρχ'» περιπεσόντος, εἶτα τὴν οἰκίαν μετὰ δέους χατειληφότος, καὶ ἀπρούπτως ἀπὸ τοῦ τὴ» ψυχὴν κατέχοντος θορύθου, το; τῷ τοίχῳ τὴν χεῖρα, καὶ ὑπὸ ὄφεως πιχροτάτου δηχθέντος. "Ὥσπερ γὰρ ἐκεῖνος ζόφον, ἀλλ᾽ οὐ φωτὸς αἴγλην, κατ᾽ ἐχείνην ὁρᾷ τὴν ἡμέραν " οὕτως οὗτοι σκότῳ βαθεῖ κατὰ τὴν τῆς τιμωρίας ἡμέραν
tē΄. «Ouai hoi epithymountes tēn hēmeran Kyriou! kai d' hinati hymin" hautē hē hēmera Kyriou? kai hautē esti skotos, kai ou phōs. » Epeidē gar hēsan tines thrasytēti kai authadeią syntethrammenoi, hoi tois prophētikois thespismasin antelegon, phryattomeno: 89 de kat᾽ hautōn, kai pseudeis apokalountes tous theious chrēsmous, kai to telos tōn prorrhēseōn apaitoun. pes, thrēnou toutous axious ho Despotēs hōs skotos anti phōtos epithymountas idein. Ouden diapherousi 57, phēsin, hoi to peras tēs prophēteias epithymountes idein, andros phygontos men leonta epionta, met᾽ ekeinon de arch'» peripesontos, eita tēn oikian meta deous chateilēphotos, kai aprouptōs apo tou tē» psychēn katechontos thorythou, to? tǭ toichǭ tēn cheira, kai hypo opheōs pichrotatou dēchthentos. "Hōsper gar ekeinos zophon, all᾽ ou phōtos aiglēn, kat᾽ echeinēn horą tēn hēmeran " houtōs houtoi skotǭ bathei kata tēn tēs timōrias hēmeran
18. "Woe to those who desire the day of the Lord! Why is this day of the Lord for you? It is darkness and not light." For there were some, bred in boldness and arrogance, who contradicted the prophetic oracles, snorting against them, calling the divine oracles false and demanding the fulfillment of the predictions; so the Master [declares] them worthy of lament, as desiring to see darkness instead of light. Those who desire to see the end of the prophecy, he says, are no different from a man who flees a lion coming at him, then falls in with a bear after it, then reaches his house in fear and, unexpectedly, because of the turmoil gripping his soul, [leans] his hand on the wall and is bitten by a most venomous snake. For just as he sees gloom, not the gleam of light, on that day, so these [will be held] in deep darkness on the day of punishment.
Textual problem in this passage: see the notes.
Amos 5:18 (quotation, high confidence) · Amos 5:19–20 (allusion, high confidence)
Notes and citation
Summary: Those who mock the prophets by demanding the day of the Lord will find it darkness, like a man escaping a lion and a bear only to be bitten by a snake.
- Lemma: Amos 5:18, with a paraphrase of 5:19–20. Bracketed words supply verbs lost in the scan.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters)): δἰ το υβίο5 'π οἵ οἱ οἱ ὨΔ8Πη0 δέ ἴο ῥ᾽ δη 85:15, υἱπάἀ πη δε ϊβ : πδηι δ ἃ Υἱ 115 Δ δ οἷς τυ) νδιϊ οἰ "δι οἱ νἱοἄδην Α → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.21PG 81
χα'.κγ'. Μεμίσηκα, ἀπῶσμαι τὰς ἑορτὰς ὑμῶν, καὶ οὐ μὴ ὀσφρανθῶ "8 ἐν ταῖς πανηγύρεσιν ὑμῶν, Διότι ἐὰν ἐνέγκητέ μοι ὁλοκαυτώματα καὶ θυσίας ὑμῶν, οὐ προσδέξομαι, καὶ σωτηρίου ἐπιφανείας ὑμῶν οὐκ ἐπιόλέψομαι. Μεξάστησον " ἀπ' ἐμοῦ ἦχον δῶν σου, καὶ ψαλμὸν "5 ὀργάνων σοὺ οὐκ ἀκοὺσομαι. ν» Τοιαῦτα καὶ διὰ Ἡσαΐου πρὸς αὐτοὺς εἰς ρῆκεν ὁ Δεσπότης Θεός" « Τί μοι πλῆθος τῶν θυσιῶν ὑμῶν; λέγει Κύριος. Πλήρης εἰμὶ ὁλοκαυτωμάτων χριῶν καὶ στέαρ ἀρνῶν, καὶ αἷμα ταύρων καὶ τρῖς γων οὐ βούλομαι. » Καὶ ἑξῆς δὲ καταλέγει πάντα τὰ κατὰ τὸν νόμον αὐτῷ προσφερόμενα, πάντα λέγων ὁμοίως βδελύττεσθαι. Οὕτω καὶ ἐνταῦθα μισεῖν μὲν ἔφη τὰς ἑορτάς " οὐ προσδέχεσθαι δὲ τὰς ἐν ταῖς πανηγύρεσι προσφερομένας θυσίας " τὸ γὰρ οὗ μὶ ς ἐσφραγνθῶ, ἀντὶ τοῦ, οὐ μὴ δέξομαι τέθειχευ. Οὕτω καὶ ἐπὶ τοῦ Νῶε ὁ μακάριος λίωσῆ:, ἐ ὃ: φράνθη, ἔφη, Κύριος ὁ Θεὸς ὀσμὴν εὐωδίας "» ἀπ τοῦ, ἐπήνεσε τὸν τῶν προσενηνοχύτω" σκοπόν. Οὐδὲ γὰρ δεῖται τούτων Θεός" ᾿ ἀλλ᾽ οὐδὲ τοῖς ὑπὲρ τῇ; σφῶν αὐτῶν σωτηρίας προσφέρουσι τὴν ἐπ, φησὶ, παρέξαμαι ἐπιφάνειαν. Παῦσαι τοίνυν καὶ ἄδων, καὶ τοῖς μουσικοῖς κεχρημένος ὀργάνοις" οὐδὲ γὰρ ἐπιτέρπομαι τούτοι:, ἀλλὰ καὶ τὴν ἀρχὴν διὰ τῶν τερπνῶν σε ποδηγῶν ἐπὶ τὰ σπουδαὶ ταῦτα προσέταξα γίνεσθαι. -
cha'.kg'. Memisēka, apōsmai tas heortas hymōn, kai ou mē osphranthō "8 en tais panēgyresin hymōn, Dioti ean enenkēte moi holokautōmata kai thysias hymōn, ou prosdexomai, kai sōtēriou epiphaneias hymōn ouk epiolepsomai. Mexastēson " ap' emou ēchon dōn sou, kai psalmon "5 organōn sou ouk akousomai. n» Toiauta kai dia Hēsaïou pros autous eis rēken ho Despotēs Theos" « Ti moi plēthos tōn thysiōn hymōn? legei Kyrios. Plērēs eimi holokautōmatōn chriōn kai stear arnōn, kai haima taurōn kai tris gōn ou boulomai. » Kai hexēs de katalegei panta ta kata ton nomon autǭ prospheromena, panta legōn homoiōs bdelyttesthai. Houtō kai entautha misein men ephē tas heortas " ou prosdechesthai de tas en tais panēgyresi prospheromenas thysias " to gar hou mi s esphragnthō, anti tou, ou mē dexomai tetheicheu. Houtō kai epi tou Nōe ho makarios liōsē:, e ho: phranthē, ephē, Kyrios ho Theos osmēn euōdias "» ap tou, epēnese ton tōn prosenēnochytō" skopon. Oude gar deitai toutōn Theos" ᾿ all᾽ oude tois hyper tę̄? sphōn autōn sōtērias prospherousi tēn ep, phēsi, parexamai epiphaneian. Pausai toinyn kai adōn, kai tois mousikois kechrēmenos organois" oude gar epiterpomai toutoi:, alla kai tēn archēn dia tōn terpnōn se podēgōn epi ta spoudai tauta prosetaxa ginesthai. -
21–23. "I have hated, I have rejected your feasts, and I will not smell [the offerings] in your festal assemblies. For if you bring me your whole burnt offerings and your sacrifices, I will not accept them, and I will not look upon the appearances of your peace offerings. Take away from me the sound of your songs, and I will not listen to the music of your instruments." The Master God said such things to them through Isaiah as well: "What to me is the multitude of your sacrifices? says the Lord. I am full of whole burnt offerings of rams, and the fat of lambs and the blood of bulls and goats I do not want." And in what follows he lists everything offered to him according to the law, saying that he abhors all of it alike. So here too he said that he hates the feasts and does not accept the sacrifices offered at the festal assemblies; for he put "I will not smell" for "I will not accept". So too in the case of Noah the blessed Moses said: "The Lord God smelled a fragrant aroma", instead of "he approved the intention of those who had offered." For God does not need these things … but not even to those who offer for their own salvation, he says, will I grant my appearing. Stop, then, both singing and using musical instruments; for I take no delight in these, but from the beginning, leading you by means of pleasant things toward serious things, I commanded that these be done.
Textual problem in this passage: see the notes.
Amos 5:21–23 (quotation, high confidence) · Isa 1:11 (quotation, high confidence) · Gen 8:21 (quotation, high confidence)
Notes and citation
Summary: God rejects Israel's feasts, sacrifices, and music; he never needed them, and allowed music in worship only to lead the people from pleasant things to serious ones.
- Lemma: Amos 5:21–23. A line is lost in the scan after "does not need these things"; marked "…". The quotations are Isa 1:11 and Gen 8:21. Theodoret's view that God commanded sacrifices and temple music as a concession, to lead the people toward better things, is his own and is translated as written.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.5.24PG 81
κδ'. ε Κυλισθήσεται ὡς ὕζωρ κρῖμα, καὶ ἡ ὅ:φησὶ, κατὰ σοῦ δικαία ψῆφος χειμάῤῥου συ. δίκην, καὶ σφοδροῦ ὕδατος, τὴν τιμωρίαν ἐποίσει, καὶ δεέξ᾽ Ὁ οὗον εὑρεῖν οὐ δυνήσῃ " ἀναμνήσθητε ν᾽ ἕξ, το σαράκοντα ἔτη κατὰ τὴν ἔρημον διαγαγόντες ἢ ᾿ ἐν τὴν ἀπὸ θυμάτων μοι λατρείαν προσενηνόχατε, ἐλᾷ κἀκεῖ τὴν αὐτὴν ἀσέθειαν ἐπεδείξασθε, παντοδαπὰς εἰδώλων πεποιηκότες εἰκόνας, καὶ τούτοις, καὶ ΐ οἐν μέντοι καὶ ἄστροις τισὶ πᾶσαν θεραπείαν προδτε ποῦ δὲ Μολὸχ καὶ ἐν τοῖς προοιμίοις τῆς προφητείας ἐᾳνημόνευσε. Τούτων γὰρ χάριν, χξ΄, « Μετοικιῶ ὑμᾶς ἐπέκεινα Δαμασκοῦ, λέγει Ἐύριος ὁ θεὸς, ὁ Παντοκράτωρ ὄνομα αὐτῷ.» Ἐπειδὴ γὰρ καὶ τῶν πληπιαξόντων αὐτοῖς Σύρων ἐδυτχέραινον τὴν δουλείαν, τὴν ποῤῥωτέρω προλέγει, χαταται αὐτοὺς τῇ προῤῥίσει βουλόμενος " λέγει δὲ τὴν ᾿Ασσυρίων. Καὶ τοῦτο ὁ μακάριος Στέφανος ἐν ταῖς Πράξετιν ἑρμηνεύων, « Μετοικιῶ ὑμᾶς, εἶπεν, ἐπέκεινα ᾽5. Βαβυλῶνος.
kd'. e Kylisthēsetai hōs hyzōr krima, kai hē ho:phēsi, kata sou dikaia psēphos cheimarrhou sy. dikēn, kai sphodrou hydatos, tēn timōrian epoisei, kai deex᾽ Ho houon heurein ou dynēsę̄ " anamnēsthēte n᾽ hex, to sarakonta etē kata tēn erēmon diagagontes ē ᾿ en tēn apo thymatōn moi latreian prosenēnochate, elą kakei tēn autēn asetheian epedeixasthe, pantodapas eidōlōn pepoiēkotes eikonas, kai toutois, kai ï oen mentoi kai astrois tisi pasan therapeian prodte pou de Moloch kai en tois prooimiois tēs prophēteias eąnēmoneuse. Toutōn gar charin, chx΄, « Metoikiō hymas epekeina Damaskou, legei Eurios ho theos, ho Pantokratōr onoma autǭ.» Epeidē gar kai tōn plēpiaxontōn autois Syrōn edytcherainon tēn douleian, tēn porrhōterō prolegei, chatatai autous tę̄ prorrhisei boulomenos " legei de tēn ᾿Assyriōn. Kai touto ho makarios Stephanos en tais Praxetin hermēneuōn, « Metoikiō hymas, eipen, epekeina ᾽5. Babylōnos.
24. "Judgment will roll like water, and [righteousness like an impassable torrent]." … The just sentence against you, he says, like a torrent and a violent flood of water, will bring the punishment, and you will not be able to find … Remember that, when you spent forty years in the desert, … you [did not] offer me the worship of sacrifices; even there you displayed the same impiety, having made all kinds of images of idols, and … to these and to certain stars as well you offered every kind of worship … He also mentioned Moloch in the opening of the prophecy. For these reasons: 27. "I will deport you beyond Damascus, says the Lord God; the Almighty is his name." For since they found even slavery to the Syrians, their neighbors, hard to bear, he foretells a slavery further away, wishing to terrify them by the prediction; he means that of the Assyrians. And the blessed Stephen, interpreting this in the Acts, said: "I will deport you beyond Babylon."
Textual problem in this passage: see the notes.
Amos 5:24 (quotation, high confidence) · Amos 5:25–26 (allusion, high confidence) · Amos 5:27 (quotation, high confidence) · Acts 7:43 (quotation, high confidence) · Amos 1:15 (allusion, low confidence)
Notes and citation
Summary: Judgment will sweep over Israel like a flood, since even in the desert they worshipped idols and stars, and they will be deported beyond Damascus.
- Lemmas: Amos 5:24 (its end is lost in the scan and supplied in brackets from the LXX), a paraphrase of 5:25–26, and 5:27. Lines are lost in the scan throughout the comment; marked "…", and "did not" is supplied by sense from the LXX's question in 5:25. "Moloch in the opening of the prophecy" probably refers to Melchom in Amos 1:15. The last quotation is Acts 7:43.
Cite (SBL): Theodoret, Comm. Proph. min. 3.5.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-5-24
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 3, chapter 6
3.6.1PG 81
α΄.« Οὐαὶ τοῖς ἐξουθενοῦσι Σιὼν, καὶ πεποιθόσιν ἐπὶ πὸ ὅρος Σαμαρείας ' ἀπετρύγησαν ἀρχὰ-- ἐθνῶν, καὶ εἰσῆλθον ἑαυτοῖς 39, » "Ἄθλιοι, φησὶ, καὶ τρισάθλιοι οἱ τῆς μὲν Σιὼν καταφρονοῦντες, τῇ δὲ Σαμαρείᾳ θαῤῥοῦντες, καὶ μὴ σκοποῦντες, ὡς ὁ ἐν τῇ Σιὼν θεραπευόμενος Θεὸς, εἰς τὴν τῆς ἐπαγγελίας αὐτοὺς ἐπήγαγε " γῆν, τοὺς πρόσθεν ταύτην οἰκοῦντας παντελῶς ἀναλώσας, καὶ λίαν αὐτοῖς εὐρεῖαν τὴν οἵκησιν χαρισάμενος. Εἰ δὲ οὐκ οὕτω ταῦτα ἔχειν
a΄.« Ouai tois exouthenousi Siōn, kai pepoithosin epi po horos Samareias ' apetrygēsan archa-- ethnōn, kai eisēlthon heautois 39, » "Athlioi, phēsi, kai trisathlioi hoi tēs men Siōn kataphronountes, tę̄ de Samareią tharrhountes, kai mē skopountes, hōs ho en tę̄ Siōn therapeuomenos Theos, eis tēn tēs epangelias autous epēgage " gēn, tous prosthen tautēn oikountas pantelōs analōsas, kai lian autois eureian tēn hoikēsin charisamenos. Ei de ouk houtō tauta echein
1. "Woe to those who despise Zion and trust in the mountain of Samaria! They gathered in the firstfruits of the nations, and they themselves went in." Wretched, he says, thrice wretched are those who despise Zion and trust in Samaria, and do not consider that the God worshipped in Zion brought them into the land of promise, utterly destroying those who had lived in it before and granting them a very spacious dwelling. But if [you think] that this is not so,
Amos 6:1 (quotation, high confidence)
Notes and citation
Summary: Woe to those who trust in Samaria and despise Zion, forgetting that Zion's God gave them the land.
- Lemma: Amos 6:1. The section ends in mid-sentence; the comment continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 3.6.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.6.2PG 81
β΄. « Διάδητε εἰς Χαλάνην5, καὶ διέλθετε ἐκεῖθεν εἰς Ἐμὰθ τὴν μεγάλην "9, καὶ χατάθητε εἰς Γὲθ, τῶν ἀλλοφύλων τὰς χρατίστας ἐκ πασῶν τῶν βασιλειῶν τούτων, εἰ πλείονά ἐστι ' τὰ ὅρια αὐτῶν τῶν ὑμετέρων ὁρίων. » Εἰς τὰς προειρημένας πόλεις, αἵπερ εἰσὶ μέγισται, καὶ τῶν προλεχθεισῶν δὲ θασιὡς οὐκ ἐλάττων ἐστὶν ἡ ὑφ᾽ ὑμῶν γεωργουμένη τῆς Υ᾽. «Οἱ ἐρχόμενοι εἰς ἡμέραν κακὴν " » ὡς ἀξίους ἑαυτοὺς τιμωρίας πεποιηκότες. ᾿Ημέραν' γὰρ κακὴν, τὴν τῆς τιμωρίας ἡμέραν καλεῖ, « Οἱ ἐγγίζοντες καὶ ἐφαπτόμενοι Σαδδάτων ψευδῶν. » Οἱ τῷ δοκεῖν τιμῶντες τὰ Σάδδατα, μυρία δὲ ἐν αὐτοῖς παράνομα δρῶντες. Εἶτα πρὸς τούτοις ἐπιμέμφεται αὐτοῖς τρυφὴν, κλίνας ἐλεφαντίνας ὑπεστρῶσθαι αὐτοῖς λέγων, καὶ πᾶσαν αὐτοῖς προκεῖσθαι " χλιδὴν " ἐρίφων μὲν ἐκ ποιμνίων, μόσχων δὲ ἐκ βουκολίων χομιζομένων " ὀργάνων δὲ τὴν ἠχὴν ἀποτελούντων" κρότου " δὲ χειρῶν πρὸς τὴν χὴν γινομένου "" οἴνου δὲ ἀνθοϑμίου, καὶ τούτου διηνθημένου ὃ προσφερομένου " μύρου δὲ εὐώδους τὴν ἀσωτίαν ἀποπληροῦντος. Οὕτω, ξνος, καὶ νομίσαντες μόνιμα ταῦτα εἶναι καὶ διαρκῇ, οὐ διαλογισάμενοι 5 δὲ αὐτῶν τὸ διαῤῥέον. Τοῦτο γὰρ ἐσήμηνεν, εἰρηκώς " ε« Ὡς ἑ στῶτα ἐλογίσαντο καὶ οὐκ ὡς φεύγοντα. Οὐκ ἔπατχον οὐδὲν ἐν τῇ συντας παρανομίας τολμῶντες, ᾿Ιωσὴ: γὰρ αὐτοὺς: προσηγόρευσε " τοῦ γὰρ Ἰωσὴφ ὁ Ἐφραΐμ υἱός Ἐρφραῖμ δὲ τὰς δέκα φυλὰς ὀνομάζει. ς᾽, η΄. ε Διὰ τοῦτονῦν αἰχμάλωτοι ἔσονται ἀπ' ἀρχῆς δυναστῶν, καὶ ἐξαρθήσεται χρεμετισμὸς ἵππων ἐξ Ἐφραΐμ. “Ὅτι ὥμοσε Κύριος καθ᾽ ἑαυτοῦ, λέγων ", Κύριος ὁ Θεὸς τῶν δυνάμεων" Διότι βδελύσσομαι ἐγὼ πᾶσαν τὴν ὕδριν Ἰαχὼδ, καὶ τὰς χώρας αὐτοῦ μεμίσηκα, καὶ ἐξαρῶ πόλιν σὺν τοῖς ὃ κατοικοῦσιν αὐτὴν. » ἼἌρχοντες͵ φησὶ, δυνατοὶ δορυαλώτους αὑτοὺς παραλήψονται, καὶ τέλος ἡ τοῦ Ἐφραΐμ, δυναστεία λήψεται " ἀψευδὴς γὰρ καὶ δυνατὸς ὁ ταύτην κατ᾽ αὐτοῦ τὴν ψῆφον ἐξενεγχών. Κατεψηφίσατο δὲ, αὐτοῦ τὴν ἀλαζονείαν καὶ τὴν ἀσέδειαν μενος. θ-τα΄, « Καὶ ἔσται, ἐὰν ὑπολειφθῶσι δέκα ἄνδρες ἐν οἰκίᾳ μιᾷ, ἀποθανοῦνται ", καὶ '5 ἀπολειφθήσονται οἱ κατάλοιποι. Καὶ λήψονται οἱ οἰκεῖοι αὐτῶν, καὶ παραδιῶνται τοῦ ἐξενεγκεῖν "' τὰ ὀστᾶ αὑτῶν ἐκ τοῦ οἴχου ναοῦ "", καὶ ἐρεῖ τοῖς προξστηχόσι τοῦ οἴκου ", Εἰ ἔτι ὑπάρχει παρὰ σοί; Καὶ ἐρεξ" Οὐκέτι" καὶ ἐρεῖ" Σίγα, ἕνεκεν τοῦ μὴ ὀνομάσαι τὸ ὄνομα Κυρίου.» Τοσαὐτη, φησὶ, φθορὰ τῶν ἐναιχούντων τὴν πόλιν γενήσεται, ὡς ἐνίας οἰκίας πάντας ἔχε'ν τοὺς ἐνοικοῦντας νεκροὺς, καὶ τοὺς πελάζοντας, ἣ γένει προσήκοντας, ἐξ ἑτέρων οἰκιῶν παραγινομένους τῶν τετελευτηκότων τὰ σώματα παραδιδόναι ταφῇ " εἶτα ἐρευνᾷν, καὶ ἀλλήλους ἀνερωτᾷν, μὴ ἄρα εἴη ἕτερον ἄταφον. ᾿Αποκρινομένων δὲ τῶν ἐνδοτέρων, ὡς οὐκ εἴη" σιγῇ, φησὶ, τεθηπότες ἐξίασι, τοῦτο ποιεῖν ἀλλήλοις παραχελευόμενοι, ὡς τοῦ Θεοῦ τῶν ὅλων ταύτην ἐξενεγ-
b΄. « Diadēte eis Chalanēn5, kai dielthete ekeithen eis Emath tēn megalēn "9, kai chatathēte eis Geth, tōn allophylōn tas chratistas ek pasōn tōn basileiōn toutōn, ei pleiona esti ' ta horia autōn tōn hymeterōn horiōn. » Eis tas proeirēmenas poleis, haiper eisi megistai, kai tōn prolechtheisōn de thasiōs ouk elattōn estin hē hyph᾽ hymōn geōrgoumenē tēs Y᾽. «Hoi erchomenoi eis hēmeran kakēn " » hōs axious heautous timōrias pepoiēkotes. ᾿Ēmeran' gar kakēn, tēn tēs timōrias hēmeran kalei, « Hoi engizontes kai ephaptomenoi Saddatōn pseudōn. » Hoi tǭ dokein timōntes ta Saddata, myria de en autois paranoma drōntes. Eita pros toutois epimemphetai autois tryphēn, klinas elephantinas hypestrōsthai autois legōn, kai pasan autois prokeisthai " chlidēn " eriphōn men ek poimniōn, moschōn de ek boukoliōn chomizomenōn " organōn de tēn ēchēn apotelountōn" krotou " de cheirōn pros tēn chēn ginomenou "" oinou de anthoϑmiou, kai toutou diēnthēmenou ho prospheromenou " myrou de euōdous tēn asōtian apoplērountos. Houtō, xnos, kai nomisantes monima tauta einai kai diarkę̄, ou dialogisamenoi 5 de autōn to diarrheon. Touto gar esēmēnen, eirēkōs " e« Hōs he stōta elogisanto kai ouk hōs pheugonta. Ouk epatchon ouden en tę̄ syntas paranomias tolmōntes, ᾿Iōsē: gar autous: prosēgoreuse " tou gar Iōsēph ho Ephraïm huios Erphraim de tas deka phylas onomazei. s᾽, ē΄. e Dia toutonyn aichmalōtoi esontai ap' archēs dynastōn, kai exarthēsetai chremetismos hippōn ex Ephraïm. “Hoti hōmose Kyrios kath᾽ heautou, legōn ", Kyrios ho Theos tōn dynameōn" Dioti bdelyssomai egō pasan tēn hydrin Iachōd, kai tas chōras autou memisēka, kai exarō polin syn tois ho katoikousin autēn. » IArchontes͵ phēsi, dynatoi doryalōtous hautous paralēpsontai, kai telos hē tou Ephraïm, dynasteia lēpsetai " apseudēs gar kai dynatos ho tautēn kat᾽ autou tēn psēphon exenenchōn. Katepsēphisato de, autou tēn alazoneian kai tēn asedeian menos. th-ta΄, « Kai estai, ean hypoleiphthōsi deka andres en oikią mią, apothanountai ", kai '5 apoleiphthēsontai hoi kataloipoi. Kai lēpsontai hoi oikeioi autōn, kai paradiōntai tou exenenkein "' ta osta hautōn ek tou oichou naou "", kai erei tois proxstēchosi tou oikou ", Ei eti hyparchei para soi? Kai erex" Ouketi" kai erei" Siga, heneken tou mē onomasai to onoma Kyriou.» Tosautē, phēsi, phthora tōn enaichountōn tēn polin genēsetai, hōs enias oikias pantas eche'n tous enoikountas nekrous, kai tous pelazontas, hē genei prosēkontas, ex heterōn oikiōn paraginomenous tōn teteleutēkotōn ta sōmata paradidonai taphę̄ " eita ereunąn, kai allēlous anerōtąn, mē ara eiē heteron ataphon. ᾿Apokrinomenōn de tōn endoterōn, hōs ouk eiē" sigę̄, phēsi, tethēpotes exiasi, touto poiein allēlois paracheleuomenoi, hōs tou Theou tōn holōn tautēn exeneg-
2. "Cross over to Chalane, and go from there to Hamath the great, and go down to Gath of the foreigners, the strongest of all these kingdoms, [and see] whether their borders are greater than your borders." [Go] to the aforementioned cities, which are very great, … the land cultivated by you is not smaller than that of the kingdoms mentioned … 3. "You who are coming to an evil day", as having made yourselves worthy of punishment; for he calls the day of punishment an "evil day". "Who draw near and lay hold of false sabbaths": those who seem to honor the sabbaths but do countless lawless things on them. Then besides this he reproaches them for luxury, saying that ivory couches were spread for them, and every luxury set before them: kids brought from the flocks and calves from the herds, instruments sounding, hands clapping in time to the sound, flower-scented wine, and that too served spiced with flowers, and fragrant perfume completing the profligacy. So … and thinking these things permanent and lasting, not considering how fleeting they are. For this he signified when he said: "They reckoned them as standing and not as fleeting." "They suffered nothing at the [ruin of Joseph]" … daring lawless deeds; for he called them Joseph, since Ephraim was Joseph's son, and by Ephraim he names the ten tribes. 7, 8. "Therefore now they will be captives from the rule of the mighty, and the neighing of horses will be removed from Ephraim. For the Lord has sworn by himself, saying, the Lord God of hosts: For I abhor all the insolence of Jacob, and I have hated his regions, and I will remove the city with those who dwell in it." Mighty rulers, he says, will take them as captives of war, and the dominion of Ephraim will come to an end; for he who passed this sentence against him is truthful and powerful. And he condemned him, [hating] his arrogance and impiety. 9–11. "And it will be, if ten men are left in one house, they will die, and the rest will be left. And their relatives will take them and will press to carry their bones out of the house, and he will say to those in charge of the house: Is there anyone still with you? And he will say: No more. And he will say: Silence, so as not to name the name of the Lord." So great, he says, will be the destruction of the inhabitants of the city that some houses will have all their inhabitants dead, and the neighbors or relatives coming from other houses will give the bodies of the dead to burial; then they will search and ask one another whether there is perhaps another left unburied. And when those further inside answer that there is none, they go out stunned in silence, he says, urging one another to do this, since the God of all has brought this …
Textual problem in this passage: see the notes.
Amos 6:2 (quotation, high confidence) · Amos 6:3 (quotation, high confidence) · Amos 6:4–6 (allusion, high confidence) · Amos 6:7 (quotation, high confidence) · Amos 6:8 (quotation, high confidence) · Amos 6:9–10 (quotation, high confidence)
Notes and citation
Summary: Israel's leaders feast in luxury on false sabbaths while ignoring Joseph's ruin, so they will go first into captivity and death will empty their houses.
- Lemmas: Amos 6:2 ("Chalane" for the LXX's Χαλαννη), 6:3, a paraphrase of 6:4–6, and 6:7–8 and 6:9–11 (these two keep their numerals). Lines are lost in the scan in the comment on 6:2, after "So", around the quotation of 6:6, and at the end; marked "…", with bracketed words supplied by sense.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris and Migne's footnotes (Migne's parallel column read as Greek letters)): ῦ Οὐ ἰπαυΐι, δἱ (δῦ ἰῃ 6} 1665, 4} Θ᾽ Οη 6 πὶ }ιᾶπο δ θη οἱ πιο }16 δ (ἰϑϑοϊ αὶ υἱἱδὲ δίᾳυο ρα β(8 918 οἱ ρεγρόϊυδ δα βι γε 5, ποὸ εἰς Καλ, Βοβίυ5 Νοϑβίγο {γί θυ! ἸδοιΙοπ θη πάντες εἰς Καλ., 561 πάντες Ὁ (Γ᾿ εἴα- 96 ἑχυτ, ( ἐν αὐταῖς. ἢ μ. τ. μεγ. Α Ἔματραδδά. " ἐστι. Ιῃ Α ροβῖ αὖτ. ροηίιυτ. " Ὁ προσκεῖσθαι. ᾽ κρότου --- γιν. ΠῖΒΟ “οἰ ἰρὶἰὸεἰἰα. " ( γιγνομένου, δ ( διηνθισμένου, ὁ“ (, λογισάμενοι. Α → ; ἃ οἱ ἴῃ ἀοπηθ υη8, δὲ ᾿ρ5ὶ που θη Ὁ οἱ γοη ἢ αυΐ. ΕΒ το] ]απὶ ἀοπιαβιϊοὶ δογυπὶ, οἱ σορθηΐ, υἱ ἢ ἰηπἰ}}} 6586: δ᾽ πὶ σοηΥΘΡΙ 5115 ἢ Γαγογαπι ἢ ἀϊοίυπι, οἱ [τοί πὶ 70δ (δία Οὗ ὕδασι ἃ νυ] δά πΐἶδ88 Αϑρογπδί!. Εἰ αποιηλάϊηοπη! δἷς ΄- → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.6.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.6.11PG 81
ιβ΄. « Διότι ἰδοὸ Κύριος ἐντέλλεται, καὶ πατάἔξει τὸν οἶκον τὸν μέγαν θλάσμασι, καὶ τὸν οἷχον τὸν μικρὸν ῥήγμασιν. ν Ὁμοίως γὰρ τοῖς ἐν πενίᾳ, καὶ τοὺς δυνατοὺς καταλύσει.
ib΄. « Dioti idoo Kyrios entelletai, kai pataexei ton oikon ton megan thlasmasi, kai ton hoichon ton mikron rhēgmasin. n Homoiōs gar tois en penią, kai tous dynatous katalysei.
12. "For behold, the Lord commands, and he will strike the great house with breaches and the small house with cracks." For he will destroy the powerful just as he will those in poverty.
Amos 6:11 (quotation, high confidence)
Notes and citation
Summary: God's judgment will strike great and small houses alike.
- Lemma: Amos 6:11 (Migne's numbering 6:12).
Cite (SBL): Theodoret, Comm. Proph. min. 3.6.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-11
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-3-6-11) · 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.
3.6.12PG 81
ιγ΄, ιδ΄. «ΕἸ διώξονται ἐν πέτραις ἵπποι, εἰ παρασιωχρῖμα, κκαὶ καρπὸν δικαιοσύνης εἰς πικρίαν. Αἱ: εὐφραινόμενοι ἐπ᾽ οὐδενὶ λόγῳ ἀγαθῷ "", οἱ λέγοντες " Οὐκ ἐν τῇ ἰσχύϊ ἡμῶν ἔσχομεν χέρατα; » Ἵπτο: μὲν, φησὶ, κατὰ πετρῶν θέειν οὐ δύνανται, οἱ δὲ πολέμιοι χωρήσουσι καθ᾽ ὑμῶν, τοῦ προτέρου ὑμῶν ὕψους διὰ τὴν παρ᾽ ὑμῶν τολμηθεῖσαν ᾿ παρανομίαν καταφρονήσαντες. Καὶ ὥσπερ ἵπποι χρεμετίζουτι θεασάμενοι θηλείας " οὕτως οὗ πολέμιοι χρήσονται προθύμως τῇ καθ᾽ ὑμῶν ἐφόδῳ, ὅτι τὸν κριτὴν εἰς θυμὸν καθ᾽ ὑμῶν ἐχινήσατε, καὶ πικρὰν ὁμοῦ καὶ δικαίαν ἐξενεγκεῖν τὴν ψῆφον χατηναγχάσατε. Τὴν γὰρ εὐθυμίαν οὐκ ἐπ᾽ ἀγαθοῖς ἔχετε, ἀλαζονευόμενοι δὲ καὶ βρενθυόμενοι τῇ σφετέρᾳ δυνάμει τὸ πρότερον ὑμῶν ἐπιγράφετε κράτος. Τούτου χάριν ἐγὼ ὁ πάσης στρατιᾶς 'δ καὶ δυνάμεως Ἐύριος ἔθνει ὑμᾶς δυνατῷ παραδώσω. ε Τοῦ μὴ εἰσελθεῖν εἰς Ἠμὰθ "5, καὶ ἕως τοῦ χειμάῤῥου τῶν δυσμῶν.» ᾿Αντὶ τοῦ, Πάτης ὑμᾶς τῆς πρόσθεν ὑφ᾽ ὑμῶν γεωρ- Α γουμένης ἐξελάσω γῆς ᾿ Ἱεροδοὰμ γὰρ, ἐφ᾽ οὗ ἡ προφητεία αὕτη ἐγένετο, ἀποκατέστησε, φησὶ, τὸ ὅριον. Ἰσραὴλ ἀπὸ Ἠμὰθ ἕως θαλάσσης τῆς πρὸς ἑσπέραν, ὡς ἡ τῶν Πασιλειῶν ἑστορία διδάσκει.. Λέ- Ὑδι τοίνυν, ὅτι Πάντα ὑμῶν τὰ ὅρια παραδώσω τοῖς α’'-Υ'΄. « Οὕτως ξδειξέ μοι Κύριος "7, καὶ ἰδοὺ ἐπιγονὴ τῶν 15 ἀκρίδων ἐρχομένη ἑωθινὴ, καὶ ἰδοὺ βροῦχος εἷς Γὼγ βασιλεύς. Καὶ ἔσται, ἐὰν δυντελέσῃ τοῦ φαγεῖν "" τὸν χόρτον τῆς γῆς. Καὶ εἶπα 5" Κύριε ", τως γενοῦ - τίς ἀναστήσει τὸν ᾿Ιαχὼδ, ὅτι ὀλιγοστός ἐστι; Μετανόησον, Κύριε, ἐπὶ τούτῳ. Καὶ τοῦτο οὐ μὴ γένητα: ᾽", λέγει Κύριος. » Θεασάμενος, φησὶ, τὴν φοδερὰν ἐχείνην θέαν, ἐχέτευσα τὸν Θεὸν ἕλεων γενέσθαι, καὶ παῦσαι τὸν ὄλεθρον" οὐκ ἐπένευσε δὲ, ὡς εἰκὸς, διὰ τὴν τῆς παρανομίας ὑπερόολὴν. ᾿Επιγὴν δὲ ἀκρίδων ἐκάλεσε τὸν ᾿Ασσύριον " βροῦχον δὲ τὸν Βαδυλώνιον " τὸ δὲ, εἷς Γὼγ βασιλεὺς, τὸ πῆς στρατιᾶς μέγεθος παραδηλοῖ, Ὥσπερ γὰρ, φηαὶν, ὁ Γὼγ, ὁ τῶν Σχυθιχῶν ἐθνῶν βασιλεὺς, κατὰ τῇς Ἱερουσαλὴμ πλῆθος ὅτι πλεῖστον ἀθροίσει" οὕτως ᾿Ασσύριοι καὶ Βαδυλώνιοι μετὰ πολλῆς παραγενήσηνται στρατείας. Καὶ ἀχρίδι δὲ καὶ βρούχῳ παρέδωκεν αὐτῶν καρποὺς, ὡσαύτως δὲ καὶ τῇ κάμπῃ᾽ τοῦτο γὰρ ἄνω προείρηκεν.
ig΄, id΄. «EI diōxontai en petrais hippoi, ei parasiōchrima, kkai karpon dikaiosynēs eis pikrian. Hai: euphrainomenoi ep᾽ oudeni logǭ agathǭ "", hoi legontes " Ouk en tę̄ ischyï hēmōn eschomen cherata? » Hipto: men, phēsi, kata petrōn theein ou dynantai, hoi de polemioi chōrēsousi kath᾽ hymōn, tou proterou hymōn hypsous dia tēn par᾽ hymōn tolmētheisan ᾿ paranomian kataphronēsantes. Kai hōsper hippoi chremetizouti theasamenoi thēleias " houtōs hou polemioi chrēsontai prothymōs tę̄ kath᾽ hymōn ephodǭ, hoti ton kritēn eis thymon kath᾽ hymōn echinēsate, kai pikran homou kai dikaian exenenkein tēn psēphon chatēnanchasate. Tēn gar euthymian ouk ep᾽ agathois echete, alazoneuomenoi de kai brenthyomenoi tę̄ spheterą dynamei to proteron hymōn epigraphete kratos. Toutou charin egō ho pasēs stratias 'd kai dynameōs Eurios ethnei hymas dynatǭ paradōsō. e Tou mē eiselthein eis Ēmath "5, kai heōs tou cheimarrhou tōn dysmōn.» ᾿Anti tou, Patēs hymas tēs prosthen hyph᾽ hymōn geōr- A goumenēs exelasō gēs ᾿ Hierodoam gar, eph᾽ hou hē prophēteia hautē egeneto, apokatestēse, phēsi, to horion. Israēl apo Ēmath heōs thalassēs tēs pros hesperan, hōs hē tōn Pasileiōn hestoria didaskei.. Le- Hydi toinyn, hoti Panta hymōn ta horia paradōsō tois a’'-Y'΄. « Houtōs xdeixe moi Kyrios "7, kai idou epigonē tōn 15 akridōn erchomenē heōthinē, kai idou brouchos heis Gōg basileus. Kai estai, ean dyntelesę̄ tou phagein "" ton chorton tēs gēs. Kai eipa 5" Kyrie ", tōs genou - tis anastēsei ton ᾿Iachōd, hoti oligostos esti? Metanoēson, Kyrie, epi toutǭ. Kai touto ou mē genēta: ᾽", legei Kyrios. » Theasamenos, phēsi, tēn phoderan echeinēn thean, echeteusa ton Theon heleōn genesthai, kai pausai ton olethron" ouk epeneuse de, hōs eikos, dia tēn tēs paranomias hyperoolēn. ᾿Epigēn de akridōn ekalese ton ᾿Assyrion " brouchon de ton Badylōnion " to de, heis Gōg basileus, to pēs stratias megethos paradēloi, Hōsper gar, phēain, ho Gōg, ho tōn Schythichōn ethnōn basileus, kata tę̄s Hierousalēm plēthos hoti pleiston athroisei" houtōs ᾿Assyrioi kai Badylōnioi meta pollēs paragenēsēntai strateias. Kai achridi de kai brouchǭ paredōken autōn karpous, hōsautōs de kai tę̄ kampę̄᾽ touto gar anō proeirēken.
13, 14. "Will horses run on rocks? Will [they keep silent among mares? For you have turned] judgment [into wrath], and the fruit of righteousness into bitterness. [Woe to] those who rejoice over no good word, who say: Have we not taken horns by our own strength?" Horses, he says, cannot run over rocks; but the enemies will advance against you, despising your former height because of the lawlessness you have dared. And just as horses neigh when they see mares, so the enemies will eagerly make their attack upon you, because you have moved the Judge to anger against you and forced him to pass a sentence both bitter and just. For your good cheer is not over good things; but, boasting and swaggering, you ascribe your former might to your own power. For this reason I, the Lord of every army and power, will hand you over to a mighty nation, "so that it will not enter Hamath, and as far as the torrent of the west." That is, "I will drive you out of all the land you formerly cultivated"; for Jeroboam, in whose time this prophecy was made, "restored", it says, "the border of Israel from Hamath to the sea of the west", as the history of the Kingdoms teaches. He says, then: "All your borders I will hand over to the …" 7:1–3. "Thus the Lord showed me, and behold, a brood of locusts coming in the morning, and behold, one larva, Gog the king. And it will be, if it finishes eating the grass of the earth. And I said: Lord, [Lord,] be merciful; who will raise up Jacob, for he is very few? Repent, Lord, over this. And this will not be, says the Lord." When I saw that frightening sight, he says, I begged God to be merciful and stop the destruction; but he did not consent, as is likely, because of the excess of lawlessness. He called the brood of locusts the Assyrian, and the larva the Babylonian; and "one, Gog the king" indicates the size of the army. For just as Gog, he says, the king of the Scythian nations, will gather the greatest possible multitude against Jerusalem, so the Assyrians and Babylonians will come with a great army. And he gave their fruits over to the locust and the larva, and likewise to the caterpillar; for he said this above.
Textual problem in this passage: see the notes.
Amos 6:12 (quotation, high confidence) · Amos 6:13 (quotation, high confidence) · Amos 6:14 (quotation, high confidence) · 2 Kgs 14:25 (quotation, high confidence) · Amos 7:1–3 (quotation, high confidence) · Ezek 38:2 (allusion, medium confidence) · Amos 4:9 (allusion, medium confidence)
Notes and citation
Summary: Proud Israel will be overrun from end to end of its borders; Amos's vision of locusts signifies the Assyrian and Babylonian armies.
- Lemmas: Amos 6:12–13 (words lost in the scan are supplied in brackets from the LXX), part of 6:14, and Amos 7:1–3, whose verse numerals the scan gives without a chapter break. A line is lost in the scan after "hand over to the"; marked "…". The quotation about Jeroboam is 2 Kgs 14:25; Gog is from Ezek 38–39. Although the lemma ends "this will not be", Theodoret says that God did not consent to the prophet's plea; the comment is translated as printed. "Above" refers to Amos 4:9.
Notes on the original text
- Digital text corrected (Migne's footnotes (variant readings) leaked into the text): ΤᾺ λέγει. δ τοῖς. Α ργῴιη. πᾶσι. 5 Ο Ἰον. ὑπολειφθήσονται."" ( ἐξενέγχαι. "λ΄ ὃ στρατείας. 5Α Ἐμάθ, 10 καὶ --- κατάλ. Ὀ65. ἰπ ἃ οἱ ἴπ ΜᾺ τῆς οἰκίας. "" ἀγ. 65. ἴῃ 4. → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.6.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-6-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 3, chapter 7
3.7.4PG 81
δ΄. ε Οὕτως ἔδειξέ μοι Κύριος ᾽3 " καὶ ἰδοὺ ἐκάλεσε τὴν δίκην ἐν πυρὶ Κύριος ὁ Θεὸς "", καὶ κατέφαγε τὴν ἄδυσσον τὴν πολλὴν, καὶ κατέφαγε τὴν μερίδα. ν Δίκην μὲν καλεῖ τὴν δικαίαν τοῦ Θεοῦ ψῆφον" πῦρ δὲ καλεῖ, τοὺς πολεμίους" ἄδυσσον δὲ ποιλιϊὴν, τὰ μυρία ἔθνη τὰ ὑπ᾽ ἐχείνων δουλωθέντα - μερίδα δὲ τὸν Ἰσραήλ. Οὔτω γὰρ καὶ ὁ μακάριος ἔφη Μωσῇ; « Καὶ ἐγενήθη μερὶς Κυρίου λαὸς αὐτοῦ Ἰαχώδ. ᾿Αλλὰ καὶ ταῦτα, φησὶ, θεασάμενος τὴν αὐτὴν ἱκετείαν τῷ Δεσπότῃ προσενήνοχα μὲν, οὐκ ἔπεισα δέ.
d΄. e Houtōs edeixe moi Kyrios ᾽3 " kai idou ekalese tēn dikēn en pyri Kyrios ho Theos "", kai katephage tēn adysson tēn pollēn, kai katephage tēn merida. n Dikēn men kalei tēn dikaian tou Theou psēphon" pyr de kalei, tous polemious" adysson de poiliïēn, ta myria ethnē ta hyp᾽ echeinōn doulōthenta - merida de ton Israēl. Outō gar kai ho makarios ephē Mōsę̄? « Kai egenēthē meris Kyriou laos autou Iachōd. ᾿Alla kai tauta, phēsi, theasamenos tēn autēn hiketeian tǭ Despotę̄ prosenēnocha men, ouk epeisa de.
4. "Thus the Lord showed me: and behold, the Lord God called for judgment by fire, and it devoured the great deep and devoured the portion." He calls "judgment" the just sentence of God, "fire" the enemies, "the great deep" the countless nations enslaved by them, and "the portion" Israel. For so the blessed Moses too said: "And his people Jacob became the Lord's portion." But when I had seen these things too, he says, I brought the same supplication to the Master, but did not persuade him.
Amos 7:4 (quotation, high confidence) · Amos 7:5–6 (allusion, high confidence) · Deut 32:9 (quotation, high confidence)
Notes and citation
Summary: The vision of fire devouring the deep and the Lord's portion signifies the enemies conquering the nations and Israel.
- Lemma: Amos 7:4, with a reference to the prophet's plea in 7:5–6. The quotation is Deut 32:9. As in the previous section, Theodoret says the prophet's plea was not granted, although the LXX of 7:6 says "this too will not be".
Notes on the original text
- Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters)): 50} 410 νας ργορ]ιθιῖα δα οί, ργοραρανίι, ἰμἐ ΄ (δἴυ5 Ἰοσυδιαγι πὶ ν 6} πη δε π0}5. : οἱ πὶ, τό ποι νι οὐϑίς {του 5 Θογα ἢ ἰγ αἷ, οἱ 51 Π}} 6} ἀγυ τῷ : [ος → ; Ο γανὶ! Δ γεδυπι πηι! διη, οἱ οοιῃμθαΐι ράγίθπν. » 1 - → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.7.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-7-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-7-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.7.7PG 81
ζ΄, η΄, ε Οὕτως ἔδειξέ μοι Κύριος, καὶ ἰδοὺ ἀνὴρ ἑστηκὼς ἐπὶ τείχους ἀδαμαντίνου, καὶ 35 ἐν τῇ χειρὶ αὐτοῦ ἀδάμας. Καὶ εἶπε Κύριος πρός με’ Τί σὺ ὁρᾷς, 'Λμώς 3"; Καὶ εἶπον" ᾿Αδάμαντα. Καὶ εἶπε Κύριος πρός με" Ἰξοὺ, ἐγὼ ἐντάσσω ἀδάμαντα ἐν μέσῳ λαοῦ μου Ἰσραήλ. ν Ἰσχυρὰν αὐτοῖς, φησὶ, καὶ στερεὰν λίαν ἐπάξω πληγὴν, καὶ ἀδάμαντι ἐοιχνῖαν, ὃς τῶν Ὁ ὑλῶν ἐστιν ἁπασῶν στερεώτερός τε καὶ ἰσχυρώτατος. Οὐ γὰρ ἀνέξομαι λοιπὸν περιιδεῖν τὴν ὑπ᾽ αὐτῶν πτολμωμένην ἀσέδειαν, ἀλλὰ σὺν αὐτοῖς καὶ τοὺς τῶν εἰδώλων ἀφανιῶ βωμοὺς, καὶ τὰς τούτων ἑορτὰς καταπαύσω, καὶ ἀπαξαπλῶς πᾶσαν αὐτῶν καταλύσω τὴν βασιλείαν " τὸν γὰρ οἶκον ᾿Ἱεροθδοὰμ τὴν βασιλείαν ὠνόμασεν. Οὐ γὰρ ἐπὶ τούτου, ἀλλὰ καὶ μετὰ τοῦτον, καὶ ἄλλους ἕξ βασιλεῖς, τέλος ἡ πρόῤῥησι: “Τούτων ἀπὸ τοῦ προφήτου λεγομένων, '᾿λμὰ» σίας ὁ τῆς Βαιθὴλ ἱερεὺς, δείσας μὴ τὰς θείας ἀπειλὰς καταπλαγεὶς ὁ λαὸς, καὶ μεταμελείχ χρησάμενος, τῆς τῶν εἰδιλων ἀποστῇ θεραπείας, καὶ τὰς τῆς ἐμπορίας ἀφορμὰς “ αὐτὸς ἀπολέτῃ, ᾿παρὰ τῷ βασιλεῖ τὸν προφήτην, συκοφαντίας τοῖς
z΄, ē΄, e Houtōs edeixe moi Kyrios, kai idou anēr hestēkōs epi teichous adamantinou, kai 35 en tę̄ cheiri autou adamas. Kai eipe Kyrios pros me’ Ti sy horąs, 'Lmōs 3"? Kai eipon" ᾿Adamanta. Kai eipe Kyrios pros me" Ixou, egō entassō adamanta en mesǭ laou mou Israēl. n Ischyran autois, phēsi, kai sterean lian epaxō plēgēn, kai adamanti eoichnian, hos tōn Ho hylōn estin hapasōn stereōteros te kai ischyrōtatos. Ou gar anexomai loipon periidein tēn hyp᾽ autōn ptolmōmenēn asedeian, alla syn autois kai tous tōn eidōlōn aphaniō bōmous, kai tas toutōn heortas katapausō, kai apaxaplōs pasan autōn katalysō tēn basileian " ton gar oikon ᾿Hierothdoam tēn basileian ōnomasen. Ou gar epi toutou, alla kai meta touton, kai allous hex basileis, telos hē prorrhēsi: “Toutōn apo tou prophētou legomenōn, '᾿lma» sias ho tēs Baithēl hiereus, deisas mē tas theias apeilas kataplageis ho laos, kai metameleich chrēsamenos, tēs tōn eidilōn apostę̄ therapeias, kai tas tēs emporias aphormas “ autos apoletę̄, ᾿para tǭ basilei ton prophētēn, sykophantias tois
7, 8. "Thus the Lord showed me, and behold, a man standing on a wall of adamant, and in his hand adamant. And the Lord said to me: What do you see, Amos? And I said: Adamant. And the Lord said to me: Behold, I am setting adamant in the midst of my people Israel." I will bring on them, he says, a very strong and solid blow, like adamant, which is the hardest and strongest of all materials. For I will no longer bear to overlook the impiety they dare; but along with them I will also destroy the altars of the idols and stop their feasts, and, in a word, I will put an end to their whole kingdom; for he called the kingdom "the house of Jeroboam". For the prediction was fulfilled not in his time, but after him and after six other kings. When the prophet said these things, Amaziah the priest of Bethel, fearing that the people, struck with terror at the divine threats and changing their minds, would abandon the service of the idols, and that he himself would lose his opportunities for trade, [accused] the prophet before the king, [bringing] slanders …
Textual problem in this passage: see the notes.
Amos 7:7–8 (quotation, high confidence) · Amos 7:9 (allusion, high confidence) · Amos 7:10 (allusion, high confidence)
Notes and citation
Summary: The vision of adamant means a crushing blow on Israel's idols and kingdom; Amaziah, the priest of Bethel, fearing for his trade, denounces Amos to the king.
- Lemma: Amos 7:7–8, with a paraphrase of 7:9 and the beginning of 7:10. The section ends in mid-sentence, with words lost in the scan; marked "…".
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); Latin debris inside the name Ἀμασίας; Migne's footnotes (variant readings) and Latin debris): αἷϊ τ « Εἰ Δοῖλ τὰ πὰ δὰ πα : ἔσθ οσο ἴῃ δὰ ΐο → ; Ὅσαι. χχχι, 9. αἱ ἃ} 8 Δ ηι 884 φογτυτ ἢ Α εἱ Ὁ. 53 οὐ ἢ γέν. Α οὐκ ἔσται. ψιος. "" καὶ -- ἀδάμας. Ἐκ Α οἱ ( 15. τῶν. δ 68.] Ω. 396 Ἂμ, 68. ἴη (. 30 δὶς Α, ἃ]. εἶπε. " Κύρ. Βοεός. Α Κύπῷ Πα αι. ὅτ. Δ ἔλασε, → ; σοι] Δι 1018 σον δά Ρἰνδιαπὶ ἤυ δὲ ἀχοοάογο, δἱ ἴῃ οἱ οἱ ἀἰν᾽ (5 δι] ἀοοἱ ταδ, ἴῃ ΑΙ σι πὰ : → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.7.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-7-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-7-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
3.7.11PG 81
ια΄, « Λέγει γὰρ ᾿Αμὼς "5, ὡς "Ὅ Ἱεροθοὰμ ἐν ῥομφαίᾳ πεσεῖται, καὶ ὁ λαὸς αἰχμάλωτος ἀχθήσετα: ἀπὸ τῆς γῆς αὑτοῦ δῦ. » ᾿λλλὰ τὰ μὲν περὶ τοῦ )αοῦ καὶ τῆς βασιλείας ὑπῆρχεν ἀλτθῇ ’ τὸ ὃ περὶ τοῦ βασιλέως εἰρημένον ψεῦδος ἣν προφανῶς " ἀλλ᾽ ὅμως ἥκιστα τοῦτο τὸν Ἱεροδοὰμ εἰς τὴν κατὰ τοῦ προτοῦτο πέπΞϑιχεν ἀγαγεῖν ἡσυχίαν. ᾿Δλλ᾽ αὐτὸς "' ὑποχωρῆσαι τῷ προφήτῃ παρεκελεύσατο, καὶ εἰς τὴν Ἰουδαίαν βιοτεύειν, καὶ ἀρολέγειν τὰ μέλλοντα, ὡς τῆς Βαιθὴλ ἀφωρισμένης τῇ βασιλείᾳ. Ὁ δὲ ᾿Αμὼς μετὰ παῤῥησίας, καὶ τὸ ἐπιτήδευμα τὸ οἰκεῖον λέγει; καὶ τὴν θεόθεν αὐτῷ δοθεῖσαν χάριν ἀποκαλύπτει. ιϑ, ε Οὔτε γὰρ, φησὶ, προφήτης ἤμην, οὔτε υἱὸς προφήτου, ἀλλ᾽ αἰπόλος ἤμην συκάμινα χνίζων. ν Τὸ δὲ συκάμινα κγίζων, ὁ μὲν ᾿Ακύλας ἐρευνῶν 3", συκομόρους ἡρμῆνευσεν " ὁ δὲ Θεοδοτίων, χαριικῶγ συχαμίγους " ὁ δὲ Σύμμαχος, ἔχων συκομόρους. Δένδρου δὲ εἶδός ἐστιν ἣ συχόμορος ἐν τῇ Παλαιστίνῃ " μέμνηται δὲ καὶ ὁ μακάριος Λουκᾶς ὁ εὐαγἀναθῆναι φήσας. "ἢκουσα δέ τινος τὰ 3" ἐκεῖθεν διηγουμένου, ὡς ὁ τούτων καρπὸς οὐ πεπαίνεται μὴ πρότερον τομήν τινα βραχεῖαν δεξάμενος. Τοῦτο τοίγυν εἰκὸς νενοηκέναι τοὺς Ἑδδομήκχοντα, καὶ τὸ Περὶ γεωργίαν τοίνυν, φησὶ 88, καὶ προθατείαν ἔχοντά με σπουδὴν ἀνέλαδε Κύριος ἐκ τῶν προθάτων, καὶ προφητεύειν ἐχόλευσε. Δέχου τοίνυν, ὦ ᾿Αμασία, καὶ τὴν κατὰ σοὺ πρόῤῥησιν, ἐπειδή μὲ τῷ Ἰσραΐὰ προφητεύειν κωλύεις, ἵνα μὴ σε κακῶς χρηματιτόμενον παύσω. Ἴσθι τοιγαροῦν, ὡς ὄψει τὴν νῦν σὺνοιχοῦσάν σον γυναῖκα δημοσίᾳ καὶ προφανῶς ὑπὸ τῶν πολεμίων ὑδριζομένην " ἐπειδήπερ καὶ σὺ εἰς τὴν τῆς εἰδωλολατρείας ἀκολασίαν ἐξέμηνα; τὸν λαόν. Ὄψει δὲ καὶ τοὺς ἐκ σοῦ πάντας ἀναιρουμένους " σὺ δὲ ἐν ἀλλοφύλῳ γῇ δέξῃ τοῦ βίον τὸ πέρας, καὶ ὁ λαὺς δὲ ἅπας τὴν αὐτὴν σοι τιμωρίαν ὑπομενεῖ' ὑμῶν δὲ ταῦτα παθόντων, ἄλλοις ἡ γῇ παραδοθεῖσα
ia΄, « Legei gar ᾿Amōs "5, hōs "Ho Hierothoam en rhomphaią peseitai, kai ho laos aichmalōtos achthēseta: apo tēs gēs hautou dy. » ᾿llla ta men peri tou )aou kai tēs basileias hypērchen altthę̄ ’ to ho peri tou basileōs eirēmenon pseudos hēn prophanōs " all᾽ homōs hēkista touto ton Hierodoam eis tēn kata tou protouto pepXϑichen agagein hēsychian. ᾿Dll᾽ autos "' hypochōrēsai tǭ prophētę̄ parekeleusato, kai eis tēn Ioudaian bioteuein, kai arolegein ta mellonta, hōs tēs Baithēl aphōrismenēs tę̄ basileią. Ho de ᾿Amōs meta parrhēsias, kai to epitēdeuma to oikeion legei? kai tēn theothen autǭ dotheisan charin apokalyptei. iϑ, e Oute gar, phēsi, prophētēs ēmēn, oute huios prophētou, all᾽ aipolos ēmēn sykamina chnizōn. n To de sykamina kgizōn, ho men ᾿Akylas ereunōn 3", sykomorous hērmēneusen " ho de Theodotiōn, chariikōg sychamigous " ho de Symmachos, echōn sykomorous. Dendrou de eidos estin hē sychomoros en tę̄ Palaistinę̄ " memnētai de kai ho makarios Loukas ho euaganathēnai phēsas. "ēkousa de tinos ta 3" ekeithen diēgoumenou, hōs ho toutōn karpos ou pepainetai mē proteron tomēn tina bracheian dexamenos. Touto toigyn eikos nenoēkenai tous Heddomēkchonta, kai to Peri geōrgian toinyn, phēsi 88, kai prothateian echonta me spoudēn anelade Kyrios ek tōn prothatōn, kai prophēteuein echoleuse. Dechou toinyn, ō ᾿Amasia, kai tēn kata sou prorrhēsin, epeidē me tǭ Israïa prophēteuein kōlyeis, hina mē se kakōs chrēmatitomenon pausō. Isthi toigaroun, hōs opsei tēn nyn synoichousan son gynaika dēmosią kai prophanōs hypo tōn polemiōn hydrizomenēn " epeidēper kai sy eis tēn tēs eidōlolatreias akolasian exemēna? ton laon. Opsei de kai tous ek sou pantas anairoumenous " sy de en allophylǭ gę̄ dexę̄ tou bion to peras, kai ho laus de hapas tēn autēn soi timōrian hypomenei' hymōn de tauta pathontōn, allois hē gę̄ paradotheisa
11. "For Amos says that Jeroboam will fall by the sword, and the people will be led captive from their land." What was said about the people and the kingdom was true, but what was said about the king was plainly false. Yet this did not at all lead Jeroboam [to act] against the prophet; [he kept] quiet. But [Amaziah] himself urged the prophet to withdraw and live in Judea and foretell the future there, since Bethel was set apart for the kingdom. Amos, however, with boldness both states his own occupation and reveals the grace given to him by God. 14. "For I was not a prophet," he says, "nor the son of a prophet, but I was a goatherd, nipping sycamore figs." For "nipping sycamore figs" Aquila rendered "searching sycomores", Theodotion "… sycamores", and Symmachus "having sycomores". The sycomore is a kind of tree in Palestine; the blessed Luke the evangelist also mentions it, saying that [Zacchaeus] climbed [it]. And I heard someone from there explain that its fruit does not ripen unless it first receives a small cut. This, then, is probably what the Seventy understood, and … "While I was occupied, then," he says, "with farming and herding, the Lord took me from the sheep and commanded me to prophesy. Receive, then, O Amaziah, the prediction against you too, since you prevent me from prophesying to Israel, so that I may not put a stop to your wicked moneymaking. Know, therefore, that you will see the wife who now lives with you outraged publicly and openly by the enemies, since you too drove the people mad into the licentiousness of idolatry. And you will see all your children killed; and you yourself will meet the end of your life in a foreign land, and the whole people will undergo the same punishment as you. And when you have suffered these things, the land will be handed over to others …"
Textual problem in this passage: see the notes.
Amos 7:11 (quotation, high confidence) · Amos 7:12–13 (allusion, high confidence) · Amos 7:14 (quotation, high confidence) · Amos 7:15–17 (allusion, high confidence) · Luke 19:4 (allusion, high confidence)
Notes and citation
Summary: Amos answers Amaziah that he was a herdsman and dresser of sycamore figs whom God called to prophesy, and foretells the priest's ruin.
- Lemmas: Amos 7:11 (with 7:12–13 paraphrased), 7:14, and a paraphrase of 7:15–17. Theodoret notes that the charge "Jeroboam will fall by the sword" misrepresented what Amos had said about "the house of Jeroboam" (7:9). Theodotion's rendering is damaged in the scan. Lines are lost in the scan on Zacchaeus (Luke 19:4), after "the Seventy understood", and at the end; marked "…". The section ends in mid-sentence.
Notes on the original text
- Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); hyphenated word broken by marginal debris): δι- (γ- (ἃ ηγουμένου → διηγουμένου; ἰδ τυ, γει5. 1, 3. ε δἷς ὁδίοηθ ει πὲ μἱ θοπιίηιι8, οἱ δος νὰ δυο μὶς. Εἰ ἀἰχὶ!, 84 πὰ : Ουὰ ει Υἱ 465, Απλο05 ἢ → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.7.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-7-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-7-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.