Commentary on the Twelve Minor Prophets 3.8.1–4.1.19 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 3.8.1–4.1.19

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 20 passages

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

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Preface 3, chapter 8

3.8.1PG 81

α', β΄. Οὕτως ἔδειξέ μοι Κύριος, καὶ ἰδοὺ ἄγγος ἱξευτοῦ 37, Καὶ εἶπε πρός με" Τί σὺ βλέπεις, ᾿Αμώς: ᾿ Καὶ εἶπον 35 - λγγος ἱξευτοῦ. ν» Σημαίνει δὲ ἡ ὄψις τὴν ταχεῖαν θήραν τοῦ Ἰσραήλ. Ὥσπερ γὰρ τὰ ὄμνεα τῷ ἱξῷ ῥᾳδίως θηρεύπσετα!: "ἢ, οὕτως ὑπὸ τῶν Α ᾿Ασσυρίων ὁ « Εἶπε γὰρ Κύριος πρός με’ “χει τὸ πέρας ἐπὶ « τὸν λαόν μου Ἰσραήλ᾽ οὐκέτι οὐ μὴ προσθῶ παρελθεῖν αὐτόν "δ, (γ΄.) Καὶ ὀλολύζει" τὰ φατνώματα ὅπη, τοῦ ναοῦ. Ἐν ἐκείνῃ τῇ ἡμέρᾳ, λέγει Κύριος, πολὺς ὁ πεπτωχὼς, ἐν παντὶ τόπῳ ἐπιῤῥίψω Οὐκέτι μαχροθυμήσω, ἀλλὰ τῶν προῤῥήσεων ἐπάξω τὸ πέρας. Χωρήσει δὲ κατὰ τοῦ ναοῦ τοῦ ἐμοῦ τῶν πολεμίων τὸ πῦρ᾽' ὁ οιυγὴν ὃὲ τῶν τοῦ ναοῦ φατνωμάτων τῶν ἔνδον ἀναιρουμένων ἐχάλεπε τὴν βοὴν, καὶ τῶν ἐμπιπραμένων ξύλων τὸν ἦχον" τὸ δὲ, « Πολὺς ὁ πεπτωχὼς, ἐν παντὶ τόπῳ ἐπιῤῥίψω σιω- πολλὴ δὲ σιγὴ καὶ σιωπὴ τὰς πόλεις, καὶ τὸς ὁδοὺς, καὶ τὰς κώμας ἀπὸ τῆς τῶν οἰκητόρων ἐρημίας καθ- Προσέχετε τοίνυν τούτοις, οἱ τοὺς πτωχείᾳ καὶ πενίᾳ συζῶντας πιέζοντες, καὶ τὰς Νουμηνίας καὶ τὰ καὶ διαφόρως τοὺς ὑποδεεστέρους χαταδουλούμε- καὶ ἀπὸ παντὸς εἴδου: ἐμπορίας χρηματιζόμενοι. ξ, η΄. ε Ὀμνύει Κύριος καθ᾽ ὑπερηφανίαν" Εὶ ἐπιλησθήσεται εἰς νῖκος πάντα τὰ ἔργα ὑμῶν. Καὶ λιν ἐπὶ τούτοις οὐ ταραχθήσεται ἡ γῆ, καὶ πενθήσει πᾶς ὁ κατοικῶν ἐν αὐτῇ, καὶ ἀναδήσετα: ὡς ποταμὸς Αἰ γύπτου.ν Ὑπερηφανίαν δὲ καλεῖ τὴν μετ᾽ αὐθαδείας οι ἀδικίαν, ἣν κατὰ τῶν πενήτων ἐτόλμων. Ὁμόσαι δὲ τὸν Κύριον ἔφη, τὸ ἀψευδὲς τῶν εἰρημένων δεικνύς, Οὐκ- “΄ σου πείαπι σα ἀγγορϑιηία ἴῃ} 5{ΠΠ|41π,. αιϑῖη ἦν ἐτι, φησὶν, οἷόν τινι λήθῃ παραδώσω τὰ ὑφ᾽ ὑμῶν τολμώμενα, ἀλλὰ "" πᾶσαν, ὡς ἕπος εἰπεῖν, καθ᾽ ὑμῶν κι κινήσω τὴν γῆν, καὶ "" χαλύψω ὑμᾶς τῷ πλήθει τῶν ἴῃ πολεμίων, καθάπερ ὁ Αἰγύπτου ποταμὸς καλύπτει 564 τὴν γῆν. Λαθόντες δὲ ὑμᾶς ἀπάξουσιν, ἔρημον τὴν γῆν τὴν ὑμετέραν καταλιπόντες " τοῦτο γὰρ ἠνίξατο Τότε καὶ ὁ ἥλιος μεσούσης ἡμέρας εἰς σκότος μεταδληθήτεσθαι δόξει τοῖς χατεχομένοις ὑπὸ τῶν οῶν, καὶ τὰς μὲν ἑορτὰς εἰς πένθος, τὰς δὲ ᾧδὰς εἰς θρῆνον μεταδαλῶ " καὶ τὸ σχῆμα δὲ πένθιμον ἅπαντες ἕξουσι, τὴν εὐπρέπειαν τῆς κόμης ἀποχειρόμενοι, καὶ σάκκον περιθαλλόμενοι " ὡς ἐοικέναι τοῖς μονογενοῦς παιδὸς ὀδυρομένοις μεταδολήν. Καὶ πρὸς τού- τοις "ὃ ἐπάξω λιμὸν, καὶ ἔνδειαν οὐ καρποῦ καὶ ὕδα- ἀλλὰ πρυφητείας καὶ θείας διδασκαλίας. Καὶ περινοστήσουσι, τὸν θεῖον λόγον καὶ τοῦ ποθουμένου διαμαρτήποντες, ᾿Αλλὰ μὴν καὶ οἱ αἱ νῦν καλλωπιζόμεναι παρθένοι, καὶ οἱ μετὰ τούθων

a', b΄. Houtōs edeixe moi Kyrios, kai idou angos hixeutou 37, Kai eipe pros me" Ti sy blepeis, ᾿Amōs: ᾿ Kai eipon 35 - lngos hixeutou. n» Sēmainei de hē opsis tēn tacheian thēran tou Israēl. Hōsper gar ta omnea tǭ hixǭ rhądiōs thēreupseta!: "ē, houtōs hypo tōn A ᾿Assyriōn ho « Eipe gar Kyrios pros me’ “chei to peras epi « ton laon mou Israēl᾽ ouketi ou mē prosthō parelthein auton "d, (g΄.) Kai ololyzei" ta phatnōmata hopē, tou naou. En ekeinę̄ tę̄ hēmerą, legei Kyrios, polys ho peptōchōs, en panti topǭ epirrhipsō Ouketi machrothymēsō, alla tōn prorrhēseōn epaxō to peras. Chōrēsei de kata tou naou tou emou tōn polemiōn to pyr᾽' ho oiygēn hoe tōn tou naou phatnōmatōn tōn endon anairoumenōn echalepe tēn boēn, kai tōn empipramenōn xylōn ton ēchon" to de, « Polys ho peptōchōs, en panti topǭ epirrhipsō siō- pollē de sigē kai siōpē tas poleis, kai tos hodous, kai tas kōmas apo tēs tōn oikētorōn erēmias kath- Prosechete toinyn toutois, hoi tous ptōcheią kai penią syzōntas piezontes, kai tas Noumēnias kai ta kai diaphorōs tous hypodeesterous chatadouloume- kai apo pantos eidou: emporias chrēmatizomenoi. x, ē΄. e Omnyei Kyrios kath᾽ hyperēphanian" Ei epilēsthēsetai eis nikos panta ta erga hymōn. Kai lin epi toutois ou tarachthēsetai hē gē, kai penthēsei pas ho katoikōn en autę̄, kai anadēseta: hōs potamos Ai gyptou.n Hyperēphanian de kalei tēn met᾽ authadeias oi adikian, hēn kata tōn penētōn etolmōn. Homosai de ton Kyrion ephē, to apseudes tōn eirēmenōn deiknys, Ouk- “΄ sou peiapi sa angorϑiēia ię̄} 5{PP|41p,. aiϑiē ēn eti, phēsin, hoion tini lēthę̄ paradōsō ta hyph᾽ hymōn tolmōmena, alla "" pasan, hōs hepos eipein, kath᾽ hymōn ki kinēsō tēn gēn, kai "" chalypsō hymas tǭ plēthei tōn ię̄ polemiōn, kathaper ho Aigyptou potamos kalyptei 564 tēn gēn. Lathontes de hymas apaxousin, erēmon tēn gēn tēn hymeteran katalipontes " touto gar ēnixato Tote kai ho hēlios mesousēs hēmeras eis skotos metadlēthētesthai doxei tois chatechomenois hypo tōn oōn, kai tas men heortas eis penthos, tas de hǭdas eis thrēnon metadalō " kai to schēma de penthimon hapantes hexousi, tēn euprepeian tēs komēs apocheiromenoi, kai sakkon perithallomenoi " hōs eoikenai tois monogenous paidos odyromenois metadolēn. Kai pros tou- tois "ho epaxō limon, kai endeian ou karpou kai hyda- alla pryphēteias kai theias didaskalias. Kai perinostēsousi, ton theion logon kai tou pothoumenou diamartēpontes, ᾿Alla mēn kai hoi hai nyn kallōpizomenai parthenoi, kai hoi meta touthōn

1, 2. "Thus the Lord showed me, and behold, a fowler's vessel. And he said to me: What do you see, Amos? And I said: A fowler's vessel." The vision signifies the swift capture of Israel. For as birds are easily caught with birdlime, so by the Assyrians … "For the Lord said to me: The end has come upon my people Israel; I will no longer pass it by again. 3. And the panelled ceilings of the temple will wail in that day, says the Lord; many will be the fallen; in every place I will cast silence." I will no longer be long-suffering, he says, but I will bring the predictions to fulfillment. The fire of the enemies will advance against my temple; and he called "wailing" the crash of the temple's panelled ceilings as they are destroyed within, and the noise of the burning timbers. "Many will be the fallen; in every place I will cast silence": much silence and stillness will occupy the cities and the roads and the villages, because they are emptied of their inhabitants. Attend, then, to these things, you who oppress those living in poverty and want, and [who wait for] the new moons and the sabbaths [to pass] … enslaving the poorer in various ways and making money from every kind of trade. 7, 8. "The Lord swears by the pride [of Jacob]: none of your works will ever be forgotten. And will not the earth be shaken at these things, and everyone who dwells in it mourn, and it will rise up like a river [and go down like the river] of Egypt?" He calls pride the injustice joined with arrogance which they dared against the poor. And he said that the Lord swore, showing the truthfulness of what was said. No longer, he says, will I hand over what you dare to a kind of oblivion; but I will move, so to speak, the whole earth against you and cover you with a multitude of enemies, as the river of Egypt covers the land. And they will take you and lead you away, leaving your land desolate; for this is what he hinted at. Then to those held by the enemies the sun too will seem to be turned into darkness at midday; and I will turn the feasts into mourning and the songs into lament; and all will wear mourning, shearing off the beauty of their hair and putting on sackcloth, so as to be like those who lament the loss of an only son. And besides this I will bring a famine and a want, not of fruit and water, but of prophecy and divine teaching. And they will wander about [seeking] the divine word and failing to find what they long for. Moreover, the virgins who now adorn themselves, and the young men with them, …

Amos 8:1–3 (quotation, high confidence) · Amos 8:4–6 (allusion, high confidence) · Amos 8:7–8 (quotation, high confidence) · Amos 8:9–13 (allusion, high confidence)

Notes and citation

Summary: The fowler's vessel signifies Israel's swift capture; the temple will be burned, the oppressors of the poor punished, and a famine of the word of God will follow.

Lemmas: Amos 8:1–2, 8:2b–3, and 8:7–8, with paraphrases of 8:4–6 and 8:9–13. The scan interleaves Migne's Latin column with the Greek throughout this section; the Latin debris is removed by logged corrections, and words lost with it are marked "…" or supplied in brackets by sense. "Fowler's vessel" renders the LXX's ἄγγος ἰξευτοῦ (Hebrew "a basket of summer fruit"). The section ends in mid-sentence.

Notes on the original text

Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); Latin debris inside Αἰγύπτου): Ὀίκια. οπἰπὶ Π)οπηῖμ 8 δὰ ἢ: : → ; (ἿἘΠ5 5.) Εἰ απ Ἰλαπρατσῖα το Ρ}}. 16 Π| 0. → ; ἀεί! Ἰλομεῖπι5, πη] οδιίοιῖ, ἴπς οπη Ἰοο0 ἐπ᾿! οἴη → ; οἴλιὴ αἱ ρει ΠΟ] ἢν 5. πη 685 → ; ἰποσηβοόνιπι. (πο νοῖὺ αἷἱϊ, ε« Μυμΐ σαάοιί, ἴῃ 4 → ; οπηΐ Ιοο0 π᾿ → ; γθ5, οἱ γἱὰβ, οἱ υἱσὸβ οσ. δ απεϊαπὶ → ; ἰδ ςιι οοοιραίαγιην. [4 - 6] Αἱ [τς ἰίληας διιθπ ον, ἐξε;. → ; αι] ἱπορία οἱ → ; Κα]οπ 5 οἱ νοι, → ; ΔΙη16 δκ νοῖ, → ; δρῃιυγθαθ έν το λν, οἱ Πρό ῖν Ομ ἢ 8 Πα τα 1οΥ 678, → ; ς ἀει φυ"δὶ ἤν Εἰ γριὶ. » → ; εἰ οὐ αβᾶπι γ05 πα] Πα ἀπ Ποβίίαμη, βίοι! Πευνίιιϑ → ; ΜΕ αγριὶ οἰ → ; υτροθυπίυν : ἐΐ [6 5105 ἀΐδ5. ἴπ ᾿πιοίτιπ), σπίϊοα ἴῃ → ; ἢ) υἱ ἰδοίπγαμι απ ρθη εἶ {Π}} → ; ΒαμπιοοΙ ργφίογοι οἱ πος, → ; σιν, δυΐ Δ4ι55, 561 ργορθειία οἱ ἀϊν 8 ἀσοιγίηο, νοι → ; ἀοδί(!δτγαίο [Γυϑιγαθαπίν, 56, → ; ραμία65, οἱ → .

Cite (SBL): Theodoret, Comm. Proph. min. 3.8.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-8-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-8-1

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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.

3.8.14PG 81

ιδ΄, ε Οἱ ὀμνύοντες κατὰ τοῦ Καὶ διδάσκων, τίς οὗτος, εὐθὺς ἐπήγαγε'« Ζῇ ὁ Θεός σου, Δὰν, καὶ ζῇ ὁ Θεός σου, Βηρσαύεέ. » Ὅροι δὲ ἁφῇ μόνῃ ποιῶν κινεῖσθαι τὴν γῆν, κκαὶ πενθεῖν αὐτήν. οὗτοι ἧσαν τῆς Ἰσραηλιτῶν γῆς. Ἐν δὲ τῇ Δὰν καὶ ὁ πρῶτος ἔστησεν Ἱεροδοχμ θυσιαστήρια " ἡ ὃὲ Βηρσαδεὲ τὸ φρέαρ ἐστὶ τοῦ ὄρκου, περὶ οὗ καὶ ἄνω εἴρῆκε᾿ κἀκεῖ δὲ εἴδωλα προσεκύνουν. Μετὰ ταῦτὰ ἰδεῖν, ἔφη τὸν Κύριον ἐφεστῶτα τῷ θυσιαστηρίῳ, καὶ χελεύσαντα πατάξαι τὸ ἰλαστήριον οὕτως, ὥστε τῇ πληγῇ καὶ αὐτὰ σεισθῆναι τὰ προπύλαια. Δηλοῖ δὲ καὶ διὰ τούτων, ὡς αὐτοῦ "6 κελεύοντος, ἀλλ᾽ οὐκ οἰκείᾳ δυνάμει χρώμενος, χρχτήῆσει τούτων ὁ Βαδυλώνιος. ε Καὶ διάχοψον, φησὶν, εἰς κεφαλὰς πάντων. ν Τοῦτο καὶ ὁ μακάριος Ἱεζεχεὴλ ἐθεάσατο" καὶ γὰρ ἐκεῖ ἀόρατοι δυνάμεις πελέχεσι χρώμεναι, τὴν πόλιν ἅπασαν περιδραμεῖν ἐκελεύσθη- 8 σαν, καὶ ἅπαντας πλὴν τῶν τὸ σημεῖον ἐχόντων χατεἰς κεφαλὰς πάντων. » Καὶ τὸν ἁθρόον θάνατον οὕτω Καραδηλώσας, ἐπῆγαγε" » Καὶ τοὺς καταλοΐπους αὐτῶν ἐν ῥομφαίᾳ ἀποκτενῶ " οὐ μὴ διαφύγῃ ἐξ αὖτῶν φεύγων, καὶ οὐ μὴ διασωθῇ ἐξ αὐτῶν ἀνασωζόενος. ) Ἐὰν γὰρ εἰς ἄδου χατέλθωσιν, φησὶν, αὐτοὺς τῇ χειρί" ἐὰν εἰς τὸν οὐρανὸν ἀνέλθωσιν, ὅπερ ἐστὶ τῶν ἀδυνάτων, ἐκεῖθεν αὐτοὺς κατ’ αγαγὼν τοῖς "7 ἐχθροῖς παραδώσω εἰ δὲ καὶ εἰς τὸν Κάρμηλον φύγοιεν "5, ῥᾷστα κἀκεῖθεν αὐτοὺς παραλήψομαι " κἂν εἰς αὐτὸν δὲ τῆς θαλάττης χαταδῦνα: τὸν βυθὸν πειραθῶσι, τοῖς ἐκεῖ θηρίοις ἐντελοῦμα: καταναλῶσαι αὐτούς" ἐὰν δὲ καὶ αὐτομολῖ,σας πρὸς τοὺς ἐχθροὺς πειραθῶσιν, οὐδὲ οὕτω τῆ: παρ᾽ αὑτῶν μούς μου ἐπ᾽ αὐτοὺς εἰς κακὰ, καὶ οὐκ εἰ; ἀγαθά. » Ἐγὼ τῶν ἁπάντων Θεὸς καὶ Δεσπότης, ὁ τῇ

id΄, e Hoi omnyontes kata tou Kai didaskōn, tis houtos, euthys epēgage'« Zę̄ ho Theos sou, Dan, kai zę̄ ho Theos sou, Bērsauee. » Horoi de haphę̄ monę̄ poiōn kineisthai tēn gēn, kkai penthein autēn. houtoi hēsan tēs Israēlitōn gēs. En de tę̄ Dan kai ho prōtos estēsen Hierodochm thysiastēria " hē hoe Bērsadee to phrear esti tou orkou, peri hou kai anō eirēke᾿ kakei de eidōla prosekynoun. Meta tauta idein, ephē ton Kyrion ephestōta tǭ thysiastēriǭ, kai cheleusanta pataxai to ilastērion houtōs, hōste tę̄ plēgę̄ kai auta seisthēnai ta propylaia. Dēloi de kai dia toutōn, hōs autou "6 keleuontos, all᾽ ouk oikeią dynamei chrōmenos, chrchtēēsei toutōn ho Badylōnios. e Kai diachopson, phēsin, eis kephalas pantōn. n Touto kai ho makarios Hiezecheēl etheasato" kai gar ekei aoratoi dynameis pelechesi chrōmenai, tēn polin hapasan peridramein ekeleusthē- 8 san, kai hapantas plēn tōn to sēmeion echontōn chateis kephalas pantōn. » Kai ton hathroon thanaton houtō Karadēlōsas, epēgage" » Kai tous kataloïpous autōn en rhomphaią apoktenō " ou mē diaphygę̄ ex autōn pheugōn, kai ou mē diasōthę̄ ex autōn anasōzoenos. ) Ean gar eis adou chatelthōsin, phēsin, autous tę̄ cheiri" ean eis ton ouranon anelthōsin, hoper esti tōn adynatōn, ekeithen autous kat’ agagōn tois "7 echthrois paradōsō ei de kai eis ton Karmēlon phygoien "5, rhąsta kakeithen autous paralēpsomai " kan eis auton de tēs thalattēs chatadyna: ton bython peirathōsi, tois ekei thēriois entelouma: katanalōsai autous" ean de kai automoli,sas pros tous echthrous peirathōsin, oude houtō tē: par᾽ hautōn mous mou ep᾽ autous eis kaka, kai ouk ei? agatha. » Egō tōn hapantōn Theos kai Despotēs, ho tę̄

14. "Those who swear by the [propitiation of Samaria] …" And, teaching who this is, he at once added: "As your god lives, Dan, and as your god lives, Beersheba." These were the boundaries of the land of the Israelites. In Dan Jeroboam the first set up altars; and Beersheba is the well of the oath, of which he also spoke above; and there too they worshipped idols. After this he said that he saw the Lord standing at the altar and commanding to strike the mercy seat so that the porches themselves shook at the blow. Through this too he shows that it is at God's command, not by using his own power, that the Babylonian will conquer them. "And cut them," he says, "into the heads of all." The blessed Ezekiel also saw this: for there too invisible powers with axes were ordered to go through the whole city and [strike down] all except those who had the sign … "into the heads of all." And having thus indicated the sudden death of all together, he added: "And their remnant I will kill with the sword; none of them who flees will escape, and none of them who seeks safety will be saved." For if they go down to Hades, he says, [I will draw them out] with my hand; if they go up to heaven, which is impossible, I will bring them down from there and hand them over to the enemies; and if they flee to Carmel, I will most easily seize them from there too; and even if they try to dive into the very depths of the sea, I will command the beasts there to devour them; and if they try to desert to the enemies, not even so [will they escape] … "[I will set] my eyes on them for evil and not for good." I, the God and Master of all, who by a touch alone make the earth move and mourn, …

Textual problem in this passage: see the notes.

Amos 8:14 (quotation, high confidence) · Amos 9:1 (quotation, high confidence) · Amos 9:2–3 (allusion, high confidence) · Amos 9:4 (quotation, high confidence) · Amos 9:5 (allusion, high confidence) · Ezek 9:1–6 (allusion, high confidence) · 1 Kgs 12:28–29 (allusion, medium confidence)

Notes and citation

Summary: Israel swears by the idols of Dan and Beersheba, so God, standing at the altar, decrees a destruction from which no one can escape, whether to Hades, heaven, Carmel, the sea, or the enemy.

Lemmas: Amos 8:14 (its middle is lost in the scan; the bracketed words are supplied from the LXX), followed by a paraphrase of 9:1–5 with quotations of 9:1 and 9:4. The clause "who by a touch alone make the earth move and mourn" (Amos 9:5) is printed in the scan earlier, among the Latin debris, and has been put at the end where the sense requires. Lines are lost in the scan after the comparison with Ezekiel (Ezek 9:1–6) and after "not even so"; marked "…". "Above": Amos 5:5. On Jeroboam's altars, 1 Kgs 12:28–29. The section ends in mid-sentence.

Notes on the original text

Digital text corrected (Latin debris; Latin debris and Migne's footnotes (variant readings)): πιδιῖδδ. » Εἰ ζ ὃ (, θηρεύεται. “5 Δ οὐ προυθήσω ἔτι τοῦ παρ. αὐτόν. "' Ο ὀλολύξει, 5 Δ κατὰ ὑπερηφανίας ν8 ἀλλά. Α 4, καί. καὶ -- τὴν γῆν. ΕΧΟ βιρρί, δκ. πρ. τούτο, χ- τι λι Εκ νονβ. 1. Πιᾶῖ φτιρα, ἈΠ ἔλθοι, χχχῖν,, πὸρ ποὶ {ν ἢν ρ. 801 δὲ 1507 δἱ ἰπίγα, 8] Παρλο, απ, 11. Ἰδοὺ ἐπάξω λιμὸν ἐπὶ τὴν γῆν (λ. ἐπὶ τ᾿ γι ἄυε. ἔτρομ. 1, 6.) οὐ λιμὸν ἄρτον, οὐδὲ δίψαν ὕδατος, ἀλλὰ (Α ἀλλ᾽ ἢ) λιμὸν τοῦ ἀχοῦται λόγον Κυρίου.; τς Α → ; ἴῃ γα θη, υἱ θοἱ 580, αἱ ποη δᾶ νἱ : "δῆ οἱ ἰδὲ μιν! 5. 108 οπὶοἴη}: οἱ ἢ2ὴ [ρῖοΐ δκ οἷ " 40} Προ γ Ὁ : οἱ ἰ]ἴοβ ἴω τραΐᾶ, οἱ βοὴ ἴῃ Βόπα, ν (Ὁ) ἔφξο θθὺ8 οπ- ο τηονθϑίυ, οἱ ἰδ ἀδ σδι15ἃ [ποῖα υὶ 608 ἱποοία [υ → ; πὶ {ι.ε Νοηδιαίτῃ, → .

Cite (SBL): Theodoret, Comm. Proph. min. 3.8.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-8-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-8-14

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

Preface 3, chapter 9

3.9.6PG 81

ς΄. « Ὁ οἰκοδομῶν εἰς τὸν οὐρανὸν τὴν ἐπίδασιν ᾿΄ αὑτοῦ, καὶ τὴν ἐπαγγελίαν δ' αὑτοῦ ἐπὶ γῆς 55 θεμελιῶν. ν Τούτῳ ἔοικε τὸ ὑπὸ τοῦ μακαρίου εἰρημένον" ε Ὁ ἐν ὑψηλοῖς κατοικῶν, καὶ τὰ ταπεινὰ ἐφορῶν. » --- « Ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης, καὶ ἐκχέων αὐτὸ ἐπὶ προσώπου δ τῆς γῆς, Κύριος ὁ Θεὸς ὁ παντοχράτωρ ὄνομα αὐτῷ.» Λέγε: τὰ τῆς δυνάμεως ἔργα, ἵνα διὰ τούτων βεθαιώσῃ τὰς ἀπειλάς.

s΄. « Ho oikodomōn eis ton ouranon tēn epidasin ᾿΄ hautou, kai tēn epangelian d' hautou epi gēs 55 themeliōn. n Toutǭ eoike to hypo tou makariou eirēmenon" e Ho en hypsēlois katoikōn, kai ta tapeina ephorōn. » --- « Ho proskaloumenos to hydōr tēs thalassēs, kai ekcheōn auto epi prosōpou d tēs gēs, Kyrios ho Theos ho pantochratōr onoma autǭ.» Lege: ta tēs dynameōs erga, hina dia toutōn bethaiōsę̄ tas apeilas.

6. "He who builds his ascent into heaven and founds his promise on the earth." What was said by the blessed [David] is like this: "He who dwells on high and looks upon the lowly." "He 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." He states the works of his power so as to confirm his threats through them.

Textual problem in this passage: see the notes.

Amos 9:6 (quotation, high confidence) · Ps 113:5–6 (112:5-Ps LXX) (quotation, high confidence)

Notes and citation

Summary: God's power over heaven, earth, and sea confirms his threats.

Lemma: Amos 9:6. The quotation is Ps 113:5–6 (LXX 112:5–6); the name of the psalmist is lost in the scan and supplied by sense.

Cite (SBL): Theodoret, Comm. Proph. min. 3.9.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-6

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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.

3.9.7PG 81

ζ΄. ε Οὐκ ὡς υἱοὶ Αἰθυόπων ὑμεῖς ἔστέ μοι, υἱοὶ Ἰσραήλ; λέγει Κύριος.» Τὴν αὐτὴν, φησὶν, Αἰθίοψι καὶ τοῖς ἄλλοις ἀνθρώποις ἔχοντες φύσιν, πλείονος παρὰ “τάντας ἠξιώθητε προμηθείας. Καὶ τοῦτο ἔε:- ᾿χκνὺς ἐπήγαγεν " « Οὐ τὸν Ἰσραὴλ ἀνήγαγον ἐκ γῆς Αἰγύπτον, καὶ τοὺς ἀλλοφύλους ἐκ Καππαδυχίας, καὶ τοὺς Σύρους δ᾽ ἐκ βόθρου; » Μετέστησαν γὰρ, φησὶ, καὶ ἕτεροι, καὶ τὴν προτέρον πατρίδα καταλιπόντες εἰς ἄλλην ἀφίχοντο - ὄνπερ δὴ τρόπον οἵ τε "Σύροι, καὶ οἱ ἀλλόφυλοι" ἀλλ᾽ οὐκ ὁμοίως ὑμῖν, Τὴν μὲν γὰρ ἐχείφων οὐδεὶς οἶδε μετάδασιν, τὴν δὲ ὑμετέραν ἅπαντες ἄδουσιν ἄνθρωποι. Καὶ ἐκεῖνοι μὲν μεταστάντες ἄλλοις συνοιχοῦσι κατὰ τοὺς ἐχείνων πολιτευόμενοι νόμους" ὑμεῖς δὲ κρείττους τῶν ἕνοικούντων γενόμενοι, χἀὶ πάντας αὐτοὺς ἄρδην χαταχοντίσαντες, κύριοι τῆς ὑπ᾽ ἐχείνων χατεχομένης ἐγένεσθε γῆ, ἐπειδὴ τῆς ἐμῆς ἀπηλαύσατε βοηθείας.

z΄. e Ouk hōs huioi Aithyopōn hymeis este moi, huioi Israēl? legei Kyrios.» Tēn autēn, phēsin, Aithiopsi kai tois allois anthrōpois echontes physin, pleionos para “tantas ēxiōthēte promētheias. Kai touto ee:- ᾿chknys epēgagen " « Ou ton Israēl anēgagon ek gēs Aigypton, kai tous allophylous ek Kappadychias, kai tous Syrous d᾽ ek bothrou? » Metestēsan gar, phēsi, kai heteroi, kai tēn proteron patrida katalipontes eis allēn aphichonto - onper dē tropon hoi te "Syroi, kai hoi allophyloi" all᾽ ouk homoiōs hymin, Tēn men gar echeiphōn oudeis oide metadasin, tēn de hymeteran hapantes adousin anthrōpoi. Kai ekeinoi men metastantes allois synoichousi kata tous echeinōn politeuomenoi nomous" hymeis de kreittous tōn henoikountōn genomenoi, chai pantas autous ardēn chatachontisantes, kyrioi tēs hyp᾽ echeinōn chatechomenēs egenesthe gē, epeidē tēs emēs apēlausate boētheias.

7. "Are you not to me as the sons of the Ethiopians, sons of Israel? says the Lord." Though you have the same nature, he says, as the Ethiopians and the rest of humankind, you were counted worthy of greater providence than all. And showing this he added: "Did I not bring Israel up out of the land of Egypt, and the foreigners from Cappadocia, and the Syrians from the pit?" For others too, he says, have migrated, leaving their former homeland and coming to another, as the Syrians and the foreigners did; but not as you did. For no one knows of their migration, but all human beings sing of yours. And they, having migrated, live alongside others, governed by their laws; but you overcame the inhabitants, struck them all down utterly, and became masters of the land they held, because you enjoyed my help.

Amos 9:7 (quotation, high confidence)

Notes and citation

Summary: Israel shares one human nature with the Ethiopians, but God showed it unique care in the exodus and the conquest.

Lemma: Amos 9:7 (LXX: "Cappadocia" for Caphtor, "the pit" for Kir).

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): ὁ αὖτ, ( ρταιη. 57 τοῖς. )65. ἴῃ Ὁ. Ἐσ → ; Α ταιϊίομθ. 4υλπι) νος. Νδην Δ] γι οἰ ξγαιοπδπι → .

Cite (SBL): Theodoret, Comm. Proph. min. 3.9.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-7

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

3.9.8PG 81

η΄. « Ἰδοὺ γὰρ, φησὶν, οἱ ὀφθαλμοὶ Κυρίου τοῦ Θεοῦ ἐπὶ τὴν βασιλείαν τὴν ἁμαρτωλὸν "5, καὶ ἐξαρῶ αὑτὴν ἀπὸ προσώπου τῆς γῆς " πλὴν ὅτι εἰς τέλο; οὐ μὴ "" ἐξαρῶ τὸν οἶκον Ἰαχὼδ, λέγει Κύριος. ν Καὶ γὰρ Κὶ μυρίαις παρανομίαις συξῶντας οὐ παραδώσω πανωλεθρίᾳ " ἀλλὰ νῦν μὲν αὐτοὺς εἰς τὴν αἰχμαλωσίαν διασπερῶ, καθάπερ δὲ γεωργὸς ἀποχρινῶ σίτου τὸ ἄχυρον, καὶ φυλάξω μὲν τοὺς σωτηρίας ἀξίους, τοὺς δὲ λοιποὺς παραδώσω σφαγῇ, οἵ πιστεῦσαι τοῖ; ἐμοῖς οὐκ ἡδουλήθησαν "5 λόγοις, ἀλλὰ διαφυγεῖν ἢλ-

ē΄. « Idou gar, phēsin, hoi ophthalmoi Kyriou tou Theou epi tēn basileian tēn hamartōlon "5, kai exarō hautēn apo prosōpou tēs gēs " plēn hoti eis telo? ou mē "" exarō ton oikon Iachōd, legei Kyrios. n Kai gar Ki myriais paranomiais syxōntas ou paradōsō panōlethrią " alla nyn men autous eis tēn aichmalōsian diasperō, kathaper de geōrgos apochrinō sitou to achyron, kai phylaxō men tous sōtērias axious, tous de loipous paradōsō sphagę̄, hoi pisteusai toi? emois ouk hēdoulēthēsan "5 logois, alla diaphygein ēl-

8. "For behold," he says, "the eyes of the Lord God are on the sinful kingdom, and I will remove it from the face of the earth; except that I will not utterly remove the house of Jacob, says the Lord." For though they live in countless lawless deeds, I will not hand them over to total destruction; but now I will scatter them into captivity, and like a farmer I will separate the chaff from the wheat, and I will keep those who are worthy of salvation, and hand over to slaughter the rest, who would not believe my words but [thought] to escape …

Textual problem in this passage: see the notes.

Amos 9:8 (quotation, high confidence) · Amos 9:9–10 (allusion, high confidence)

Notes and citation

Summary: God will destroy the sinful kingdom but not the whole house of Jacob, sifting the people like grain.

Lemma: Amos 9:8, with a paraphrase of 9:9–10. The section ends in mid-sentence, with words lost in the scan; marked "…".

Cite (SBL): Theodoret, Comm. Proph. min. 3.9.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-8

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

3.9.11PG 81

ια’, ιβ΄, ε Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαδὶδ τὴν πεπτωκυΐαν, καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς, καὶ τὰ ἀνεσχαμμένα 5 ἀναστήδιυ “5, καὶ ἀνοικοδομήσω αὐτὴν καθὼς αἱ ἡμέραι τοῦ αἰῶνος. “Ὅπως ἐχξζητήσωσέ με οἱ κατάλοιποι τῶν ἀνθρώπων, καὶ πάντα τὰ ἔθνη, ἐφ᾽ ἃ 5' ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτὰ 55, λέγει Κύριος ὁ ποιῶν ταῦτα πάντα. » Ταῦτά τινες εἰς τὸν Ζοροδάδελ ἐξἑλαῦον, ἀρμόττειν αὑτῷ νομίσαντες, ὡς ἐκ Δαδ:ὃ τὸ γένος χατάγοντι. Συνιδεῖν δῇ οὐκ ἠθέλησαν, ὡς ὁ Ζοῥοθάθελ ὀλίγον ἡγεμονεύσας χρόνον τοῦ θανάτου τὸν ὄρην ἐδέξατο’ ἢ δὲ προφητεία αἰωνίων ἀγαθῶν ἐπαγγελίαν περιέχει, καὶ τῶν ἐθνῶν ἁπάντων τὴν εἰς Θεὸν ἐπίγνωσιν, ὧν οὐδὲν τοῖς ὑπὸ τοῦ Ζοροδάδελ γεγενημένοις συμθαῖνον εὑρίσκομεν. Ὁ δὲ Κύριος ἡ μῶν Ἰησοῦς Χριστὺς, ἐκ ἀαδὶδ κατάγων κατὰ σάρκᾳ τὸ γέ ος, τὴν πρὸς τὸν Δαδὶδ γεγενημένην λίαν ἐπλήρωσεν. « Ὁ γὰρ Λόγος σὰρξ ἐγένετο, καὶ ἐπσχήνωσεν ἕν ἡμῖν, » τὴν ἐκ Δαδὶδ ἀναλαδὼν σκηνήν. Εἰχότω; οὖν ὁ προφητικὸς λόγος τῷ 55 Δαθὶδ τὴν σκηνὴν ἀνοιχοδομηθήσεσθαι λέγει, οὐκ ἐπ᾽ ὀλίγον χρόνον, ἀλλὰ πάπας τὰς ἡμέρας τοῦ αἰῶνος. Τοιαῦται γὰρ καὶ πρὸς τὸν μακάριον Δαδὶδ ὑπὸ τοῦ Θεοῦ τῶν ὅλων ὑπουχέσει; ἐγένοντο "« Καὶ θήσομαι εἰς τὸν αἰῶνα τοῦ αἰῶνος τὸ σπέρμα αὑτοῦ, καὶ τὸν θρόνον αὐτοῦ ὡς τὰς ἡμέρας τοῦ οὐρανοῦ. » Καὶ πάλιν " « Ἕω; τοῦ αἰῶνος ἑτοιμάτω τὸ σπέρμα σου, καὶ οἱκοδομήσω εἰς; γενεὰν καὶ γενεὰν τὸν θρόνον σου. » Ταύτην τὴν ἐπαγγελίαν καὶ διὰ τοῦ μακαρίου ᾿Αμὼς ἀνακαινίζει τῶν ὅλων ὁ Κύριος " ἐπαγγέλλεται δὲ καὶ «οἷς ἔθνεσι τῆς θεογνωσίας τὸ δῶρον. Τῆς γὰρ Δαθιτιχῆς, φησὶν, ν8 οἱ κατάλοιποι τῶν ἀνθρώπων, καὶ πάντα τὰ ἔθνη ἐφ᾽ ἃ ἐπικέκληται τὸ δνομά μου. ε Οὗ; γάρ προέγνω δ', καὶ προώρισε συμμόρφους τῆς εἰκόνος τοῦ Υἱοῦ αὑτοῦ, εἰς τὰ εἶναι αὐτὸν πρωτότοκον ἐν πολλοῖς ἀδελφοῖς, » Καὶ 4 δεικνὺς τῶν εἰρημένων τὸ ἄψευ δὲς, ἐπήγαγε᾽ « Αέγει Κύριος ὁ ποιῶν ταῦτα πάντα"» ὁ γὰρ ποιῶν τὰ πράγματα προεῖπε τὰ ῥήματα. Ἔπειδὴ δὲ οὐκ ἅπαντες ταῖς πνευματικαῖ; ἐπαγγελίας προσέχειν ἠδύναντο, ἀναγκαίως καὶ τῶν σωματικῶν ἀγαθῶν ὑπισχνεῖται τὴν χορηγίαν, καὶ τοσαύτην ἔσεσθαι τούτων προλέγει τὴν ἀφθονίαν, ὡς ὑπὸ τοῦ τρυγητοῦ καταληφθῆναι τὸν ἀμητὸν, διὰ τὸ ὡς εἰκὸς, τῶν καρπῶν, οὐ δυνηθέντων τεμεῖν καὶ λεπτῦναι τῶν γηπόνων τὰ δράγματα. ᾿Αλλὰ καὶ ἐν τῷ σπόρῳ, φησὶν, ἔτι περχαζούσης “ὁ ἄψονται τῆς σταφυλῆς, καὶ τὰ ὄρη δὲ τοὺς παντοδαποὺς τῶν ἄκροδρύων δώσει καρπούς" οὐδεὶς δὲ τῶν βουνῶν ἀπολειφθήσεται γεγυμνωμένος φυτῶν. Τῆς δὲ αἰχμαλωσίας ἀπαλλαγεὶς ἁ λαὸς, τὰς ἀναστάτους γενομένας ἀνοιχοδομήσει πόλεις, καὶ ἐν αὐταῖς κατοικῶν ἀδεῶς Ὑεωρτήσει τὴν γῆν, καὶ φυτεύων, καὶ σπείρων, κκαὶ τῶν πόνων δρεπόμενος τοὺς καρπούς " καὶ ἐπὶ πλεῖστον δὲ τὴν δεδομένην αὐτοῖς οἰκήσουσι πατρίδα, Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς " δὺδα ροῦ-

ia’, ib΄, e En tę̄ hēmerą ekeinę̄ anastēsō tēn skēnēn Dadid tēn peptōkyïan, kai anoikodomēsō ta peptōkota autēs, kai ta aneschammena 5 anastēdiy “5, kai anoikodomēsō autēn kathōs hai hēmerai tou aiōnos. “Hopōs echxzētēsōse me hoi kataloipoi tōn anthrōpōn, kai panta ta ethnē, eph᾽ ha 5' epikeklētai to onoma mou ep᾽ auta 55, legei Kyrios ho poiōn tauta panta. » Tauta tines eis ton Zorodadel exelauon, armottein hautǭ nomisantes, hōs ek Dad:ho to genos chatagonti. Synidein dę̄ ouk ēthelēsan, hōs ho Zorhothathel oligon hēgemoneusas chronon tou thanatou ton orēn edexato’ ē de prophēteia aiōniōn agathōn epangelian periechei, kai tōn ethnōn hapantōn tēn eis Theon epignōsin, hōn ouden tois hypo tou Zorodadel gegenēmenois symthainon heuriskomen. Ho de Kyrios hē mōn Iēsous Christys, ek aadid katagōn kata sarką to ge os, tēn pros ton Dadid gegenēmenēn lian eplērōsen. « Ho gar Logos sarx egeneto, kai epschēnōsen hen hēmin, » tēn ek Dadid analadōn skēnēn. Eichotō? oun ho prophētikos logos tǭ 55 Dathid tēn skēnēn anoichodomēthēsesthai legei, ouk ep᾽ oligon chronon, alla papas tas hēmeras tou aiōnos. Toiautai gar kai pros ton makarion Dadid hypo tou Theou tōn holōn hypouchesei? egenonto "« Kai thēsomai eis ton aiōna tou aiōnos to sperma hautou, kai ton thronon autou hōs tas hēmeras tou ouranou. » Kai palin " « Heō? tou aiōnos hetoimatō to sperma sou, kai hoikodomēsō eis? genean kai genean ton thronon sou. » Tautēn tēn epangelian kai dia tou makariou ᾿Amōs anakainizei tōn holōn ho Kyrios " epangelletai de kai «hois ethnesi tēs theognōsias to dōron. Tēs gar Dathitichēs, phēsin, n8 hoi kataloipoi tōn anthrōpōn, kai panta ta ethnē eph᾽ ha epikeklētai to dnoma mou. e Hou? gar proegnō d', kai proōrise symmorphous tēs eikonos tou Huiou hautou, eis ta einai auton prōtotokon en pollois adelphois, » Kai 4 deiknys tōn eirēmenōn to apseu des, epēgage᾽ « Aegei Kyrios ho poiōn tauta panta"» ho gar poiōn ta pragmata proeipe ta rhēmata. Epeidē de ouk hapantes tais pneumatikai? epangelias prosechein ēdynanto, anankaiōs kai tōn sōmatikōn agathōn hypischneitai tēn chorēgian, kai tosautēn esesthai toutōn prolegei tēn aphthonian, hōs hypo tou trygētou katalēphthēnai ton amēton, dia to hōs eikos, tōn karpōn, ou dynēthentōn temein kai leptynai tōn gēponōn ta dragmata. ᾿Alla kai en tǭ sporǭ, phēsin, eti perchazousēs “ho apsontai tēs staphylēs, kai ta orē de tous pantodapous tōn akrodryōn dōsei karpous" oudeis de tōn bounōn apoleiphthēsetai gegymnōmenos phytōn. Tēs de aichmalōsias apallageis ha laos, tas anastatous genomenas anoichodomēsei poleis, kai en autais katoikōn adeōs Hyeōrtēsei tēn gēn, kai phyteuōn, kai speirōn, kkai tōn ponōn drepomenos tous karpous " kai epi pleiston de tēn dedomenēn autois oikēsousi patrida, Touto gar paredēlōsen eirēkōs " dyda rou-

11, 12. "In that day I will raise up the tent of David that has fallen, and I will rebuild its fallen parts and raise up its ruins, and I will rebuild it as in the days of old; so that the remnant of men and all the nations upon whom my name has been called may seek me, says the Lord who does all these things." Some referred these words to Zerubbabel, thinking they fitted him because he traced his descent from David. But they would not see that Zerubbabel ruled for a short time and met the end of death, whereas the prophecy contains a promise of eternal goods and of the knowledge of God by all the nations, none of which we find happening in what was done by Zerubbabel. But our Lord Jesus Christ, who traced his descent from David according to the flesh, fulfilled the [promise] made to David. "For the Word became flesh and pitched his tent among us", taking up the tent from David. Fittingly, then, the prophetic word says that the tent of David will be rebuilt, not for a short time but for all the days of eternity. For such were the promises made by the God of all to the blessed David: "And I will establish his seed forever and ever, and his throne as the days of heaven." And again: "Forever I will establish your seed, and I will build up your throne to generation and generation." This promise the Lord of all renews through the blessed Amos too; and he also promises the nations the gift of the knowledge of God. For of the Davidic [tent], he says, … the remnant of men and all the nations … upon whom my name has been called. "For those whom he foreknew he also predestined to be conformed to the image of his Son, that he might be the firstborn among many brothers." And showing the truthfulness of what was said, he added: "Says the Lord who does all these things"; for he who does the deeds foretold the words. But since not all were able to attend to the spiritual promises, he necessarily also promises the supply of bodily goods, and foretells that their abundance will be so great that the harvest will be overtaken by the vintage, because, as is likely, the farmers will not be able to cut and thresh the sheaves for the [abundance] of the fruits. And at sowing time too, he says, they will be touching the grape as it ripens; and the mountains will give fruit of every kind of tree, and none of the hills will be left bare of plants. And the people, freed from captivity, will rebuild the cities that were laid waste, and living in them without fear will cultivate the land, planting and sowing and gathering the fruits of their labors; and they will dwell for a very long time in the homeland given to them. For this is what he indicated by saying: …

Textual problem in this passage: see the notes.

Amos 9:11–12 (quotation, high confidence) · John 1:14 (quotation, high confidence) · Ps 89:29 (88:30 LXX) (quotation, high confidence) · Ps 89:4 (88:5 LXX) (quotation, high confidence) · Rom 8:29 (quotation, high confidence) · Amos 9:13–14 (allusion, high confidence) · Acts 15:16–17 (echo, low confidence)

Notes and citation

Summary: The rebuilding of David's fallen tent is fulfilled not in Zerubbabel but in Christ, the Son of David who took flesh and brought the nations to the knowledge of God; the promises of plenty are added for those who cannot grasp spiritual ones.

Lemma: Amos 9:11–12, with a paraphrase of 9:13–14. The quotations are John 1:14 (where ἐσκήνωσεν, "pitched his tent", echoes "the tent of David"), Ps 89:29 (LXX 88:30), Ps 89:4 (LXX 88:5), and Rom 8:29. Lines are lost in the scan where Latin debris and Migne's footnotes interrupt the comment on 9:12, and at the end; marked "…". Compare James's use of the passage in Acts 15:16–17.

Notes on the original text

Digital text corrected (Latin debris and Migne's footnotes (variant readings); OCR: προέγνω broken by Latin debris): ρεεἶδ», ἢ Ορα δι χἢ 0486 πὶ δοὶ ἡ γὸἐχ ἴρ50, εἴ αὐ «υσοι νἱε δου ΐδ τ, » πϑοι απ γα ἢοδηάιη ἀϊεἰ ἢ, ποι ἰῃ θγανα πα σοί ὸτ Θα πὶ, Νὰ ε 08 ργϑοίν!, δα τῶν ἁμαρτωλῶν. δ εἰς τ. οὐ μῆ. Α οὐκ εἰς τέλος. 5 Καὶ γὰρ, χ. τ. λ. ἔχ νεν5. 9 δ ἰ6ζ. ἰπἴνα, }ν.. ἐν π. τ΄ ἔθν.) τὸν οἶκον Ἰσραὴλ, ὃν τρόπον λιχμᾶται ἐν τῷ λιχμῷ. 58 ἢδ, ( ἠθέλησαν. 59 ἀν:σκ. ἰηἴγὰ, τ. ο. “ ἅ,. Α οὖς. ἃ ἀυσαιο ἰμἼγα }. ὁ. ἀνοικοδομήσω. 45 ((α τοῦ, δά ὁ: ἐπ᾿ αὐτά. 05. 'ῃ Α. Δ → ; πρὸἴῃ τυ 5. [γἃδι} κα δί: ἀγα ηκ}ρᾶἔγνω → προέγνω.

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 3.9.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-11). (abbreviation not yet checked)

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

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

3.9.15PG 81

ιε΄, « Καὶ χαταφυτεύσω αὐτοὺς ἐν τῇ γῇ αὐτῶν, καὶ οὐ μὴ ἐχαπασθῶσιν οὐκέτι ἐκ “ τῆς γῆς αὐτῶν, ἧς ἔδωκα αὐτοῖς, λέγει Κύριος ὁ Θεὸς ὁ παντοχράτωρ. ν Εἰδέναι δὲ χρὴ, ὡς ὑπισχνεῖται μὲν πολλάκις ἀγαθὰ τῶν ὅλων ὁ Κύριος " οἱ δὲ τὰς ὑποσχέσεις δεχόμενοι, παρανομίᾳ καίροντες, πέρας λαθεῖν τὰς ὑποσχέσεις κωλύουσιν. ᾿Απειλεῖ δὲ ἔστιν ὅτς καὶ τὰ “᾽ χαλεπὰ, καὶ μεταβαλλόμενοι τῷ φόδῳ τῶν ἀπειλῶν οἱ διὰ τὴν σφεπέραν παρανομίαν ταύτας δεξάμενοι, Ἰουδαῖοι κατὰ τοῦ Δεσπότου παραγενομένου λυττήσαντες, τῶν ἀγαθῶν ἐπαγγελιῶν σφᾶς αὐτοὺς ἀπἐστέρησαν. Ἡμᾶς δὲ εἴη ταῖ: τῶν ἁγίων προφητῶν καὶ ἀπαστόλων εὐχαῖς τὸν ἑαυτῶν βίον κατὰ τοὺς θείους νόμους εὐθύνοντας, καὶ τῇ μεταμελείᾳ τὸν τῶν ἁμαρτημάτων ἀποῤῥίπτοντας ῥύπον, πεῖραν μὲν ἀλγεινοῦ μηδενὸς λαόεῖν " τυχεῖν δὲ τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι τοῦ Σωτῆρος Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματ:, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾽"Δμήν.

ie΄, « Kai chataphyteusō autous en tę̄ gę̄ autōn, kai ou mē echapasthōsin ouketi ek “ tēs gēs autōn, hēs edōka autois, legei Kyrios ho Theos ho pantochratōr. n Eidenai de chrē, hōs hypischneitai men pollakis agatha tōn holōn ho Kyrios " hoi de tas hyposcheseis dechomenoi, paranomią kairontes, peras lathein tas hyposcheseis kōlyousin. ᾿Apeilei de estin hots kai ta “᾽ chalepa, kai metaballomenoi tǭ phodǭ tōn apeilōn hoi dia tēn spheperan paranomian tautas dexamenoi, Ioudaioi kata tou Despotou paragenomenou lyttēsantes, tōn agathōn epangeliōn sphas autous apesterēsan. Hēmas de eiē tai: tōn hagiōn prophētōn kai apastolōn euchais ton heautōn bion kata tous theious nomous euthynontas, kai tę̄ metameleią ton tōn hamartēmatōn aporrhiptontas rhypon, peiran men algeinou mēdenos laoein " tychein de tōn epēngelmenōn agathōn, chariti tou Sōtēros Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ hagiǭ Pneumat:, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾽"Dmēn.

15. "And I will plant them in their land, and they will no longer be uprooted from their land which I have given them, says the Lord God the Almighty." One must know that the Lord of all often promises good things, but those who receive the promises, delighting in lawlessness, prevent the promises from reaching fulfillment. And sometimes he also threatens hard things, and those who received the threats because of their own lawlessness, being changed by fear of the threats, … The Jews, raging against the Master when he came, deprived themselves of the good promises. But may it be granted to us, by the prayers of the holy prophets and apostles, who direct our own life according to the divine laws and cast off by repentance the filth of our sins, to experience nothing painful and to obtain the promised good things, by the grace of Christ the Savior, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.

Textual problem in this passage: see the notes.

Amos 9:15 (quotation, high confidence) · Jer 18:7–10 (allusion, low confidence)

Notes and citation

Summary: God's promises and threats depend on the response of those who receive them; Theodoret closes the commentary on Amos with a prayer.

Lemma: Amos 9:15. A line is lost in the scan after "the fear of the threats" (they escape the threatened evils; compare Jer 18:7–10); marked "…". The statement about the Jews is Theodoret's own polemical reading, translated as written.

Notes on the original text

Digital text corrected (Latin debris and a marginal reference; Migne's footnotes (variant readings) leaked into the text): ἰὼ Ἀθη οι οἱ θυμὰ " βοᾷ. νι, 39. → ; ὁ 4“. προέγνω, 65. ἴῃ 0. ὀδκαί, 65. ἰῃ Ὁ. 446 περχώσης. “7 ἐκ. ἀπό, οπιΐδϑυ αὐτῶν ρυϑὶ γῆς. “ τά. → .

Cite (SBL): Theodoret, Comm. Proph. min. 3.9.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-9-15

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

Preface 4, chapter 0

4.0.1PG 81

Ἵδου μαῖοι πρόγονον ἔχοντες τὸν Ἡσαῦ, ἐξ οὗ τὴν 1 προσηγορίαν ἐσχήκασιν (Ἐδὼμ γὰρ ὠνομάσθη τῶν πρωτοτονίων τὸν φακὸν προτιμήσας), οὐ τῆς προσηγορίας μόνον, ἀλλὰ καὶ τῆς μνησικακίας τοῦ προπάτορος ἐγένοντο κληρονόμοι " καὶ καθάπερ ἐκεῖνος ἐπίμονον πλείστην ἔσχε κατὰ τοῦ Ἰαχὼδ τὴν ὀργὴν, ὡς καὶ διαῤῥήδην εἰπεῖν -" ε« Ἐγγισάτωσαν αἱ ἡμέραι τοῦ πατρός μου, ἵνα ἀποχτείνω τὸν ἀδελφόν 15 μου " οὕτως οὗτοι τοῖς ἐξ Ἰαχὼδ διηνεκῶς φθονοῦνπες, ἐπιβουλαῖς κατ᾽ αὐτῶν ἐχρῶντο μυρίαις. Καὶ ἡνίκα μὲν τῆς Αἰγυπτιακῆς ἀπαλλαγέντες δουλείας ἐλθεῖν εἰς τὴν ἐπηγγελμένην ἢδουλήθησαν γῆν, τοῦ μεγάλου Μωσέως ἡγουμένου καὶ προστατεύοντο:, οὐ μόνον οὐκ ὑπεδέξαντο φιλοφρόνως, ἀλλ᾽ οὐδὲ διελθεῖν διὰ τῆς σφετέρας συνεχώρησαν χώρας " καὶ ταῦτα ποῦ μεγάλου Μωσέως διὰ πρέσδεων τοῦτο λιπαρήσαντος, καὶ ὑποσχομένου, ὡς οὐκ ἐκκλινοῦσι δεξιὰ, οὐδὲ ἀριστερὰ, ἀλλ᾽ ὁδῷ βασιλικῇ βαδιοῦνται, καὶ αὐτοῦ τοῦ ὕδατος τὴν χοείαν ὠνούμενοι. Καὶ μετὰ ταῦτα δὲ συχνῶς τὴν οἰκείαν δυσμένειαν κνυντο, ποτὲ μὲν μόνοι κατ᾽ αὐτῶν στρατεύειν ἐπιχειροῦντες, ποτὲ δὲ τοῖς πολεμοῦσιν αὐτοῖς συμμαχοῦντες προθύμως. Καὶ ἡνίχα δὲ ᾿Ασούριοι καὶ Βα- Θυλώνιοι ταῖς κατ᾽ αὐτῶν ἐχρήσαντο προσθολαῖς, μυρία ὅσα ἔδρασαν εἰς αὐτοὺς δεινὰ, οὐ συμπαραταττόμενοι μόνον τοῖς πολεμίοις, ἀλλὰ καὶ λόχους χαθίζοντες, καὶ τοὺς φεύγειν πειρωμένους θηρεύονπες, καὶ τοὺς μὲν αὐτῶν ἀναιροῦντες, τοὺς δὲ τοῖς ἐχθίστοις παραδιδόντες. Τούτου χάριν ὁ δίκαιος Κριτῆς, ᾿Αὐδιοῦ τὸν θαυμάσιον προφητικοῦ χαρίσματος πο- Ἰδουμαίους κακά. Δήλης τοίνυν ἐν συντόμῳ τῆς ὑποθέσεως γενομένης, τῶν ῥητῶν αὐτῶν σαφῇ, σὺν Θεῷ φάναι, ποιήσωμεν τὴν διάνοιαν τοῦ προφήτου ᾿Αδδιοῦ. δοῦλος ἐξομολογητός. Οὗτος ἣν ἐκ τῆς Συχέμ. Οὗτος ἣν ὁ τριστάτης ἐχατόνταρχο: ὁ τρίτος Ὅξίου (Ἀ. Ὀχοςίου), καὶ δεηθεὶς τοῦ ᾿Ηλιοῦ καὶ διασωθεὶς παραδόξως ἐγένετο αὐτοῦ λειτουργός. Πολλὰ ὃὲ παθὼν καὶ ὑπὸ τοῦ ᾿Αχαχό διὰ τὸν Ἠλίαν, τέλος καταφρονήσας θανάτον, καταλιπὼν τὸν βασιλέα, ἠχολούθητςε τῷ Ἡλί καὶ προξφήτευσεν, καὶ ἀποθανὸὼ» ἐν εἰρήνῃ ἐτάφη μετὰ τῶν πατέρων αὑτοῦ.

Hidou maioi progonon echontes ton Hēsau, ex hou tēn 1 prosēgorian eschēkasin (Edōm gar ōnomasthē tōn prōtotoniōn ton phakon protimēsas), ou tēs prosēgorias monon, alla kai tēs mnēsikakias tou propatoros egenonto klēronomoi " kai kathaper ekeinos epimonon pleistēn esche kata tou Iachōd tēn orgēn, hōs kai diarrhēdēn eipein -" e« Engisatōsan hai hēmerai tou patros mou, hina apochteinō ton adelphon 15 mou " houtōs houtoi tois ex Iachōd diēnekōs phthonounpes, epiboulais kat᾽ autōn echrōnto myriais. Kai hēnika men tēs Aigyptiakēs apallagentes douleias elthein eis tēn epēngelmenēn ēdoulēthēsan gēn, tou megalou Mōseōs hēgoumenou kai prostateuonto:, ou monon ouk hypedexanto philophronōs, all᾽ oude dielthein dia tēs spheteras synechōrēsan chōras " kai tauta pou megalou Mōseōs dia presdeōn touto liparēsantos, kai hyposchomenou, hōs ouk ekklinousi dexia, oude aristera, all᾽ hodǭ basilikę̄ badiountai, kai autou tou hydatos tēn choeian ōnoumenoi. Kai meta tauta de sychnōs tēn oikeian dysmeneian knynto, pote men monoi kat᾽ autōn strateuein epicheirountes, pote de tois polemousin autois symmachountes prothymōs. Kai hēnicha de ᾿Asourioi kai Ba- Thylōnioi tais kat᾽ autōn echrēsanto prostholais, myria hosa edrasan eis autous deina, ou symparatattomenoi monon tois polemiois, alla kai lochous chathizontes, kai tous pheugein peirōmenous thēreuonpes, kai tous men autōn anairountes, tous de tois echthistois paradidontes. Toutou charin ho dikaios Kritēs, ᾿Audiou ton thaumasion prophētikou charismatos po- Idoumaious kaka. Dēlēs toinyn en syntomǭ tēs hypotheseōs genomenēs, tōn rhētōn autōn saphę̄, syn Theǭ phanai, poiēsōmen tēn dianoian tou prophētou ᾿Addiou. doulos exomologētos. Houtos hēn ek tēs Sychem. Houtos hēn ho tristatēs echatontarcho: ho tritos Hoxiou (A. Ochosiou), kai deētheis tou ᾿Ēliou kai diasōtheis paradoxōs egeneto autou leitourgos. Polla hoe pathōn kai hypo tou ᾿Achacho dia ton Ēlian, telos kataphronēsas thanaton, katalipōn ton basilea, ēcholouthētse tǭ Hēli kai proxphēteusen, kai apothanoō» en eirēnę̄ etaphē meta tōn paterōn hautou.

The Idumeans, who had Esau as their forefather and took their name from him (for he was called Edom when he preferred the lentil stew to his birthright), became heirs not only of the name but also of the grudge of their forefather. And just as he held a long-lasting anger against Jacob, so as even to say openly, "Let the days of my father draw near, that I may kill my brother," so these, continually envying the descendants of Jacob, used countless plots against them. When, set free from slavery in Egypt, they wished to come to the promised land under the leadership and government of the great Moses, the Idumeans not only did not receive them kindly but did not even allow them to pass through their country; and that though the great Moses earnestly asked this through ambassadors and promised that they would turn aside neither to the right nor to the left but would travel by the king's highway, buying even the use of the water. And after this they frequently [showed] their own hostility, sometimes attempting to campaign against them alone, sometimes eagerly fighting as allies of those who made war on them. And when the Assyrians and Babylonians made their attacks upon them, they did them countless terrible things, not only drawing up their ranks with the enemies but also setting ambushes and hunting down those who tried to flee, killing some and handing others over to their bitterest enemies. For this reason the just Judge, [counting] the wonderful Obadiah [worthy] of the prophetic gift, … the evils for the Idumeans. Since the subject has now been made clear in brief, let us, with God, make plain the meaning of the words themselves. … of the prophet Obadiah … "a servant who confesses". He was from Shechem. He was the captain of fifty, the third, of Uzziah (another reading: Ahaziah), and having entreated Elijah and been saved marvelously, he became his minister. Having suffered much from Ahab too because of Elijah, at last, despising death, he left the king, followed Elijah, and prophesied; and having died in peace he was buried with his fathers.

Textual problem in this passage: see the notes.

Gen 25:30 (allusion, high confidence) · Gen 27:41 (quotation, high confidence) · Num 20:14–21 (allusion, high confidence) · 2 Kgs 1:13 (allusion, medium confidence) · 1 Kgs 18:3–4 (allusion, low confidence)

Notes and citation

Summary: The preface explains that Edom inherited Esau's grudge against Jacob and harmed Israel from the exodus to the Babylonian conquest, and adds a short notice on the prophet Obadiah.

Preface to Obadiah. Lines are lost in the scan where Theodoret speaks of Obadiah's call; marked "…". The notice at the end, which identifies Obadiah with the third captain of fifty sent to Elijah (2 Kgs 1:13) and with Ahab's steward (1 Kgs 18:3–4), follows the tradition of the Lives of the Prophets, printed by Migne with the commentary; its heading and the meaning of the name are damaged in the scan. The quotation is Gen 27:41; the request to pass through Edom, Num 20:14–21.

Notes on the original text

Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); Migne's footnotes (variant readings) and Latin debris; Migne's footnotes and Latin debris): 486 ἃ Εἰ οἱ 608 αι! [α- → ; 13, 4 Ὕπι Ο δι ι!. → ; ἴ18ὃ τήν, Ο ῥγϑιν. καί, 71 τὶ πὶ μου. [060 εἶ. τοῦ πένθους. ᾿ἦτ. ἀδ. ὁ ρει. Ἰαχώδ. 15 Ἐν Δ τ, αυδὲ ἴῃ Α ἴπ Ππὸ ται → ; τιον α ἐϊι : « Αὐυὐδϊιη δεῖνι ἃ Τϑιηΐπο, οἱ τη ΟΠ 6 πὶ Δά θὸδι ἰμ Ῥγ απ). » Ναὶ μια α το ἀοι σοὶ ἴῃ ἐ ΓΓαπὶ 3» ἐπ τ - Π δ] 8 δἱἷἰμ Γοἰ 8-ἡ ἴμ → .

Cite (SBL): Theodoret, Comm. Proph. min. 4.0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-0-1

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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.

Preface 4, chapter 1

4.1.1PG 81

α΄. «Ὅρασις ᾿Αὐδιοῦ. ν» ᾿Αντὶ τοῦ, ἡ θεόθεν γενομένη τῷ ᾿Αὐδιοῦ ἀποχάλυψι:, αὕτη ἐστί. ε Τάδε λέγει Κύριος ὁ θεὸς τῇ Ἰδουμαίᾳ. ν» Οὐκ ἀνθρωπίνῳ, φησὶ, χρώμενος λογισμῷ τούτους ποιοῦμαι τοὺς λόγους " ἀλλ᾽ ὁ Θεὺ; τῶν ὅλων οἷον ὀργάνῳ τινὶ τῇ ἐμῇ κέχρῆται γλώττῃ, καὶ τῇ Ἰδουμαίᾳ τὰ ἐσόμενα ἀγγέλ» “λειῖ", Καὶ διδάσκων ὁποῖα ταῦτα, ἐπάγει “ « ᾿Ακοὴν ἤχϑυσα παρὰ Κυρίου, καὶ περιοχὴν 5 εἰ; τὰ ἔθνη ἐξαπέστειλεν. ν ᾿Αντὶ τοῦ περιοχὴν, ἀγγελίαν ὁ ΣΖύμμαχος εἴρηκε. Δηλοῖ δὲ διὰ τούτων, ὡς αὐτὸς ὁ Δεσπότης συναγείρει κατὰ τῆς Ἰδουμαίας τοὺς πολεἐπ᾽ αὐτὸν 16 εἰς πόλεμον. ν» Οἷον γάρ τις στρατηγὸς τὴν κατ' αὐτοὺς στρατείαν συναθροίξε:, διδάσχιυν ὡς αὐτὸς αὐτοὺς ταῦτα παθεῖν συγχωρεῖ.

a΄. «Horasis ᾿Audiou. n» ᾿Anti tou, hē theothen genomenē tǭ ᾿Audiou apochalypsi:, hautē esti. e Tade legei Kyrios ho theos tę̄ Idoumaią. n» Ouk anthrōpinǭ, phēsi, chrōmenos logismǭ toutous poioumai tous logous " all᾽ ho Theu? tōn holōn hoion organǭ tini tę̄ emę̄ kechrētai glōttę̄, kai tę̄ Idoumaią ta esomena angel» “leii", Kai didaskōn hopoia tauta, epagei “ « ᾿Akoēn ēchϑysa para Kyriou, kai periochēn 5 ei? ta ethnē exapesteilen. n ᾿Anti tou periochēn, angelian ho SZymmachos eirēke. Dēloi de dia toutōn, hōs autos ho Despotēs synageirei kata tēs Idoumaias tous poleep᾽ auton 16 eis polemon. n» Hoion gar tis stratēgos tēn kat' autous strateian synathroixe:, didaschiyn hōs autos autous tauta pathein synchōrei.

1. "The vision of Obadiah." That is: this is the revelation that came to Obadiah from God. "Thus says the Lord God to Idumea." Not by using human reasoning, he says, do I speak these words; but the God of all uses my tongue as a kind of instrument, and announces to Idumea what is going to happen. And teaching what these things are, he adds: "I have heard a report from the Lord, and he has sent out a message to the nations." For "message" Symmachus said "announcement". He shows by this that the Master himself is gathering the enemies against Idumea. "[Rise up, and let us rise] against it to war." For like a general he gathers the army against them, teaching that it is he himself who permits them to suffer these things.

Textual problem in this passage: see the notes.

Obad 1:1 (quotation, high confidence)

Notes and citation

Summary: Obadiah speaks as God's instrument: God himself rallies the nations against Edom.

Lemma: Obad 1. Words of the lemma are lost in the scan before "against it to war" and are supplied in brackets from the LXX.

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-1). (abbreviation not yet checked)

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

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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.

4.1.2PG 81

β΄. « Ἰδοὺ 77 ὀλιγοστὸν δέδωκά σε ἐν τοῖς ξῆνεσιν᾽ ἠτιμωμένος σὺ εἴ σφόδρα. » Καὶ τὴν αἰτίαν δεικνὺς, Υ. « Ἦ ὑπερηφανία, φησὶ, τῆς καρδίας σον σε. ν Εἴτα διδάτχει τῆς ὑπερηφανίας τὰ; ἀφορμάς. « Κατασχηνοῦντα ἐν ταῖς ὁπαῖς τῶν πετρῶν. » “Ἕπειτα καὶ τοὺς λογισμοὺς αὐτοῦ δήλους ποιεῖ. « Ὁ ὑψῶν γὰρ, φησὶ, τὴν κατοικίαν αὑτοῦ, λέγων ἐν τῇ καρδίᾳ αὑτοῦ " Τίς με χατάξει ἐπὶ τὴν γῆν; » Σφόὃρα ὑψηλαῖς ὀρῶν κορυφαῖς ἡ Ἰδουμαία περιεστοίχιστο" ταύτας ἐν ταῖς τῶν πολεμίων ἐφόδοις χατα- Ἐπειδὴ τοίνυν, φησὶ, ταύταις θαῤῥῶν ἀλαζονεύῃ καὶ μέγα φρονεῖς 5 ὡς ἀχεΐρωτος, εὐάλωτόν σΞ καταστήσω καὶ εὐχείρωτον τοῖς ἐχθροῖς, καὶ τῶν πολεμίων οὐ διαφεύξῃ τὰς χεῖρας, οὐδὲ εἰ δέχην ἀετοῦ μετέωρος ἀρθείης, καὶ ὑπὲρ αὐτὰ τὰ νέφη τὴν πτῇσιν ποιήσαιο, καὶ παρ᾽ αὑτὰ σχοίης τὰ ἄστρα τὴν οἴκησιν. Καὶ σημαίνων οἵᾳ πανωλεθρίᾳ παραδοθῇ,σεται, ἐπήγαγεν "

b΄. « Idou 77 oligoston dedōka se en tois xēnesin᾽ ētimōmenos sy ei sphodra. » Kai tēn aitian deiknys, Y. « Ē hyperēphania, phēsi, tēs kardias son se. n Eita didatchei tēs hyperēphanias ta? aphormas. « Kataschēnounta en tais hopais tōn petrōn. » “Hepeita kai tous logismous autou dēlous poiei. « Ho hypsōn gar, phēsi, tēn katoikian hautou, legōn en tę̄ kardią hautou " Tis me chataxei epi tēn gēn? » Sphoora hypsēlais orōn koryphais hē Idoumaia periestoichisto" tautas en tais tōn polemiōn ephodois chata- Epeidē toinyn, phēsi, tautais tharrhōn alazoneuę̄ kai mega phroneis 5 hōs acheïrōtos, eualōton sX katastēsō kai eucheirōton tois echthrois, kai tōn polemiōn ou diapheuxę̄ tas cheiras, oude ei dechēn aetou meteōros artheiēs, kai hyper auta ta nephē tēn ptę̄sin poiēsaio, kai par᾽ hauta schoiēs ta astra tēn oikēsin. Kai sēmainōn hoią panōlethrią paradothę̄,setai, epēgagen "

2. "Behold, I have made you least among the nations; you are greatly dishonored." And showing the reason: 3. "The pride of your heart," he says, "[has lifted] you [up]." Then he teaches the occasions of the pride: "dwelling in the clefts of the rocks." Then he also makes his thoughts plain: "For he who exalts his dwelling, saying in his heart: Who will bring me down to the ground?" Idumea was walled round by very high mountain peaks; to these, when enemies attacked, [they fled] … Since, then, he says, trusting in these you boast and think highly of yourself as unconquerable, I will make you easy to capture and to subdue for your foes, and you will not escape the hands of the enemies, not even if you were lifted aloft like an eagle and made your flight above the very clouds and had your dwelling among the stars themselves. And indicating what total destruction it will be handed over to, he added:

Textual problem in this passage: see the notes.

Obad 1:2 (quotation, high confidence) · Obad 1:3 (quotation, high confidence) · Obad 1:4 (allusion, high confidence)

Notes and citation

Summary: Edom trusts in its mountain strongholds, but God will bring it down even if it nests among the stars.

Lemma: Obad 2–3, with a paraphrase of verse 4. A line is lost in the scan after "when enemies attacked"; marked "…". The section ends in mid-sentence; the lemma follows in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-2

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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.

4.1.5PG 81

ε΄, ς΄. « Εἰ κλέπται εἰσῆλθον πρὸς σὲ, ἣ λῃσταὶ νυκτὸς, ποῦ ἂν ἀπεῤῥίφης; οὐκ ἂν ἔκλεψαν τὰ ἑχανὰ αὐτοῖς; Καὶ εἰ τρυγηταὶ εἰσῆλθον πρὸς σὲ, οὐκ ἂν γκαὶ κατελήφθη αὐτοῦ τὰ κεκρυμμένα; ν» Οἱ μὲν κλέπται τὰ ἐν προχείρῳ κείμενα λαθόντες 1 ἀπίασι, δεδιότες ἅπασαν ἐρευνῆσαι τὴν οἰκίαν " καὶ δὴ καὶ διὸ τοὺς μείζους τῶν βοτρύων συλλέγοντες, πολλὰς ἐν πολλοῖς χλήμασι καταλείπουσι ῥᾶγας. Σὲ δὲ οὕτως ἐρευνήσουσιν οἱ πολέμιοι, ὡς μηδὲ τὰ εἰς ἀδήλους σοι τόπους καταχεχρυμμένα τὰς ἐχείνων χεῖρας διαφυγεῖν.

e΄, s΄. « Ei kleptai eisēlthon pros se, hē lę̄stai nyktos, pou an aperrhiphēs? ouk an eklepsan ta hechana autois? Kai ei trygētai eisēlthon pros se, ouk an nkai katelēphthē autou ta kekrymmena? n» Hoi men kleptai ta en procheirǭ keimena lathontes 1 apiasi, dediotes hapasan ereunēsai tēn oikian " kai dē kai dio tous meizous tōn botryōn syllegontes, pollas en pollois chlēmasi kataleipousi rhagas. Se de houtōs ereunēsousin hoi polemioi, hōs mēde ta eis adēlous soi topous katachechrymmena tas echeinōn cheiras diaphygein.

5, 6. "If thieves came in to you, or robbers by night, where would you have been cast away? Would they not have stolen only what was enough for them? And if grape-gatherers came in to you, would they not have left [gleanings? How has Esau been searched out,] and his hidden things seized?" Thieves take what lies ready to hand and go away, afraid to search the whole house; and grape-gatherers too, picking the larger clusters, leave many grapes on many branches. But the enemies will search you so thoroughly that not even what you have hidden in unknown places will escape their hands.

Textual problem in this passage: see the notes.

Obad 1:5 (quotation, high confidence) · Obad 1:6 (quotation, high confidence)

Notes and citation

Summary: Unlike thieves or grape-pickers who leave something behind, Edom's enemies will plunder it completely.

Lemma: Obad 5–6. Words of the lemma lost in the scan are supplied in brackets from the LXX.

Notes on the original text

Digital text corrected (Latin debris inside συλλέγοντες): οὐ 5 181. ἱμᾳυΐϊῖ, δα πφοηιαν ἰΐ αυΐ πὰρ ῦ ἰδειῃ θα → .

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-5

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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.

4.1.7PG 81

ζ΄. «Ἕως τῶν ὁρίων ἐξαπέστειλάν σε, πάντες οἱ ἄνδρες τῆς διαθήκης σου ἀντέστησάν σοι " ἠδυνήθησαν πρὸς σὲ ἄνδρες εἰρηνικοί σου " οἱ συνεσθίοντές σοι ἔθηκαν ἔνεδρα ὑποχάτω δου. ν» Προστεθήσονται, φησὶ, τοῖς πολεμίοις, καὶ οἱ χθὲς "' καὶ πρώην εὖνοϊχῶς περὶ σὲ διακείμενοι, καὶ ὁμόσπονδοί σου ὄντες καὶ σύμμαχοι. Τοῦτο γὰρ εἶπεν, Οἱ ἄνδρες τῆς διαθήκης σου, καὶ οἱ πρὸ βραχέος συνεστιώ μενοί σοι καὶ συνενωχούμενοι, οὐ μόνον σε τῶν πόλεων ἀλλὰ καὶ αὑτῶν τῆς χώρας ἐξελάσουσι τῶν ὁρίων, καὶ προφανῶς; πολεμοῦντες, καὶ ἐνέδραις χρώμενοι " αἰτία δὲ σοι τῶν χκαχῶν τούτων ἣ ἄνοια. Τοῦτο γὰρ παρεδήλωσεν, εἰρηκώς «Οὐκ ἔστι σύνεσις αὐτῷ δ". (η΄, θ΄.) Ἐν ἐκείνῃ τῇ ἡμέρᾳ, λέγει Κύριος, ἀπολῶ σοφοὺς ἐκ τῆς Ἰδηυμαΐα:, καὶ σύνεσιν ἐξ ὄρους Ἡσαῦ. Καὶ πτοηθήσονται οἱ μαχηταί σου ἐκ 5" Θαιμὰν, ὅπως ἐξαρθῇ ἄυθρωπὸς ἐξ ὅρου; Ἡσαῦ. ν» Πάντας ὁμοῦ καὶ τοὺς ἐπ᾿ μένους, καὶ τοὺς ὑπὸ τούτοις τελοῦντας, ὀλέθρῳ παντελεῖ παραδώσω. Καὶ δεικνὺς τῆς ψήφου τὸ δίγαϊον,. τ. «Διὰ τὴν σφαγὴν, φησὶ, καὶ τὴν ἀσέδειαν τὴν εἰς τὸν ἀδελφόν σου" Ἰαχώδ. Καὶ καλύψει σε αἱοχύνη, καὶ ἐξαρθήσῃ εἰς τὸν αἰῶνα. » Λέγει δὲ καὶ «ἧς εἰς τὸν ἀδελφὸν ἀδικίας τὰ εἴδη.

z΄. «Heōs tōn horiōn exapesteilan se, pantes hoi andres tēs diathēkēs sou antestēsan soi " ēdynēthēsan pros se andres eirēnikoi sou " hoi synesthiontes soi ethēkan enedra hypochatō dou. n» Prostethēsontai, phēsi, tois polemiois, kai hoi chthes "' kai prōēn eunoïchōs peri se diakeimenoi, kai homospondoi sou ontes kai symmachoi. Touto gar eipen, Hoi andres tēs diathēkēs sou, kai hoi pro bracheos synestiō menoi soi kai synenōchoumenoi, ou monon se tōn poleōn alla kai hautōn tēs chōras exelasousi tōn horiōn, kai prophanōs? polemountes, kai enedrais chrōmenoi " aitia de soi tōn chkachōn toutōn hē anoia. Touto gar paredēlōsen, eirēkōs «Ouk esti synesis autǭ d". (ē΄, th΄.) En ekeinę̄ tę̄ hēmerą, legei Kyrios, apolō sophous ek tēs Idēumaïa:, kai synesin ex orous Hēsau. Kai ptoēthēsontai hoi machētai sou ek 5" Thaiman, hopōs exarthę̄ authrōpos ex horou? Hēsau. n» Pantas homou kai tous ep᾿ menous, kai tous hypo toutois telountas, olethrǭ pantelei paradōsō. Kai deiknys tēs psēphou to digaïon,. t. «Dia tēn sphagēn, phēsi, kai tēn asedeian tēn eis ton adelphon sou" Iachōd. Kai kalypsei se haiochynē, kai exarthēsę̄ eis ton aiōna. » Legei de kai «hēs eis ton adelphon adikias ta eidē.

7. "They sent you to the borders; all the men of your covenant opposed you; your men of peace prevailed against you; those who eat with you set snares beneath you." The enemies will be joined, he says, even by those who yesterday and the day before were well disposed toward you and were your treaty partners and allies. For this is what he called "the men of your covenant"; and those who a little before feasted and banqueted with you will drive you out not only from your cities but also beyond the borders of your very land, both making open war and using ambushes. And the cause of these evils for you is your folly. For this is what he indicated by saying: "There is no understanding in him. 8, 9. In that day, says the Lord, I will destroy the wise from Idumea and understanding from the mountain of Esau. And your warriors from Teman will be terrified, so that man may be removed from the mountain of Esau." All together, both those in command and those under them, I will hand over to utter destruction. And showing the justice of the sentence: 10. "Because of the slaughter," he says, "and the impiety toward your brother Jacob. And shame will cover you, and you will be removed forever." And he also states the kinds of injustice done to the brother.

Obad 1:7 (quotation, high confidence) · Obad 1:8 (quotation, high confidence) · Obad 1:9 (quotation, high confidence) · Obad 1:10 (quotation, high confidence)

Notes and citation

Summary: Edom's allies will betray it, its wise men and warriors will perish, because of its violence against its brother Jacob.

Lemmas: Obad 7, 8–9, and 10. "Those in command" renders a word damaged in the scan (ἐπ…μένους).

Notes on the original text

Digital text corrected (marginal debris inside the quotation): Α ἐπίῃ → .

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-7

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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.

4.1.11PG 81

ια΄, ε«᾽ΑτὉ᾽ ἧς ἡμέρας ἀντέστης ἐξεναντίας, ἐν ἡμέρᾳ αἰχμαλωτευόντων ἀλλογενῶν δύναμιν αὐτοῦ, καὶ ἀλλότριοι εἰσῆλθον εἰς πύλας αὐτοῦ, καὶ ἐπὶ 1:ρουσαλὴμ ἔθαλον κλήρους, καὶ σὺ ἦσθα" ὡς εἷς ἐξ αὑτῶν. ν Τὸ μὲν γὰρ τοὺς ἀλλογενεῖς ἐπελθεῖν "5, “καὶ πολεμῆσαι, καὶ ἀνδραποδίσαι, δεινὸν ὃν, ἧττόν ἔστι δεινόν " ὑμῖν δὲ τοῖς ὁμογενέσι, καὶ ἐκ τοῦ ᾿Αδραὰμ τὸ γένος κατάγουσι, ταῦτα εἰς τοὺς συγπεται πρόφασις. Τοὺς γὰρ τῆς συγγενείας πατήσαντες νόμους, συνηργεῖτε μὲν τοῖς ἀλλοτρίοις, ἐπολεμεῖτε δὲ τοῖς οἰκείοις, ε Καὶ σὺ γὰρ, φησὶν, ἦσθα ὡς εἷς ἐξ αὑτῶν. » Ταῦτα δὲ οὐκ ὡς γεγενημένα, ἀλλ᾽ ὡς ἐσόμενα προλέγει, κατὰ τὸ οἰκεῖον ἰδίωμα " καὶ δηλοῖ τὰ ἐπαγόμενα.

ia΄, e«᾽AtO᾽ hēs hēmeras antestēs exenantias, en hēmerą aichmalōteuontōn allogenōn dynamin autou, kai allotrioi eisēlthon eis pylas autou, kai epi 1:rousalēm ethalon klērous, kai sy ēstha" hōs heis ex hautōn. n To men gar tous allogeneis epelthein "5, “kai polemēsai, kai andrapodisai, deinon hon, hētton esti deinon " hymin de tois homogenesi, kai ek tou ᾿Adraam to genos katagousi, tauta eis tous sygpetai prophasis. Tous gar tēs syngeneias patēsantes nomous, synērgeite men tois allotriois, epolemeite de tois oikeiois, e Kai sy gar, phēsin, ēstha hōs heis ex hautōn. » Tauta de ouk hōs gegenēmena, all᾽ hōs esomena prolegei, kata to oikeion idiōma " kai dēloi ta epagomena.

11. "From the day you stood opposite, in the day when foreigners took his strength captive, and strangers entered his gates and cast lots over Jerusalem, you too were like one of them." For foreigners to come and make war and enslave, though terrible, is less terrible; but for you, his kin, who trace your descent from Abraham, to do these things to your kin … admits no excuse. For trampling on the laws of kinship, you worked with the strangers and made war on your own. "For you too," he says, "were like one of them." He foretells these things not as having happened but as to come, according to his own idiom; and he shows what is to follow.

Textual problem in this passage: see the notes.

Obad 1:11 (quotation, high confidence)

Notes and citation

Summary: Edom's guilt is greater than the foreigners' because it joined them against its own kin.

Lemma: Obad 11. Words are lost in the scan after "to your kin"; marked "…". Theodoret reads the past tenses of the prophecy as predictions of what Edom would do.

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-11

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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.

4.1.12PG 81

ιβ΄. «Μὴ ἐπίδῃς ἡμέραν ἀδελφοῦ σου ἐν ἡμέρᾳ ἀλλοτρίων. » Ἡμέραν᾽ δὲ καλεῖ τὸν τῆς τιμωρίας “καιρόν. Τὸ δὲ, Μὴ) ἐπίδῃς, ἀπὸ τῆς κοινῆς εἴληφε χρήσεως " εἰώθασι γάρ τινες 5Γ λέγειν ᾿ Ἐπεῖδον «ὃν δεῖνα" τουτέστιν, ᾿Εφήσθην αὐτῷ κακοῖς προσ- “παλαίοντι. Τοῦτο δὲ καὶ τὸ ἐπαγόμενον ἑρμηνεύει, « Καὶ μὴ χαῖρε" ἐπὶ τοὺς υἱοὺς Ἰούδα ἐν ἡμέρᾳ Θλίψεως "" αὑτῶν. » Ὁρῶν τὰ ἐκείνων κακὰ μὴ με- “γαφρονήσῃ ᾽ν ὡς τούτων ἀπεέίραστος διαμείνας κακὧν"", πόνων αὐτῶν. » Μὴ συνεισέλθῃς τοῖς πολεμίοις πορθοῦσι τῶν συγγενῶν σου τὴν πόλιν. ε Καὶ μὴ ἐπίδῃς καὶ σὺ τὴν συναγωγὴν αὐτῶν ἐν ἡμέρᾳ ὀλέθρου αὖτῶν. ν Μὴ τοῖς ἀλλοτρίοις, φησὶ, παραπλησίως τὴν δύναμιν αὐτῶν “ἐν ἡμέρᾳ ἀπωλείας αὐτῶν. » Δηδὲ αὐξήτῃς αὐτοῖς ταῖς σαῖς ἐφόδοις τὰς τιμωοἴας. ι ἐγ. «Μηδὲ εἰσέλθῃς εἰς πύλας λαῶν ἐν ἡμέρᾳ

ib΄. «Mē epidę̄s hēmeran adelphou sou en hēmerą allotriōn. » Hēmeran᾽ de kalei ton tēs timōrias “kairon. To de, Mē) epidę̄s, apo tēs koinēs eilēphe chrēseōs " eiōthasi gar tines 5G legein ᾿ Epeidon «hon deina" toutestin, ᾿Ephēsthēn autǭ kakois pros- “palaionti. Touto de kai to epagomenon hermēneuei, « Kai mē chaire" epi tous huious Iouda en hēmerą Thlipseōs "" hautōn. » Horōn ta ekeinōn kaka mē me- “gaphronēsę̄ ᾽n hōs toutōn apeeirastos diameinas kakōn"", ponōn autōn. » Mē syneiselthę̄s tois polemiois porthousi tōn syngenōn sou tēn polin. e Kai mē epidę̄s kai sy tēn synagōgēn autōn en hēmerą olethrou autōn. n Mē tois allotriois, phēsi, paraplēsiōs tēn dynamin autōn “en hēmerą apōleias autōn. » Dēde auxētę̄s autois tais sais ephodois tas timōoias. i eg. «Mēde eiselthę̄s eis pylas laōn en hēmerą

12. "Do not look upon the day of your brother in the day of strangers." He calls the time of punishment a "day". "Do not look upon" he has taken from common usage: for some are accustomed to say, "I looked upon so-and-so", that is, "I gloated over him as he wrestled with evils." And what follows interprets this: "And do not rejoice over the sons of Judah in the day of their distress." When you see their evils, do not think highly of yourself as one who has remained untouched by these evils … "… of their toils." Do not go in with the enemies who are sacking the city of your kin. "And do not you too look upon their gathering in the day of their destruction." Do not, he says, like the strangers … "… their power in the day of their ruin." And do not increase their punishments by your attacks. 13. "Nor enter the gates of peoples in the day …"

Obad 1:12 (quotation, high confidence) · Obad 1:13 (quotation, high confidence)

Notes and citation

Summary: Edom must not gloat over Judah's disaster, join in sacking Jerusalem, or add to its sufferings.

Lemmas: Obad 12–13. The scan has lost lines in the lemmas and in the comment (marked "…"), and the section ends with the opening of verse 13 printed again, followed by Latin debris and Migne's footnotes, which are removed.

Notes on the original text

Digital text corrected (Latin debris and Migne's footnotes (variant readings)): νοὶ θα, οἱ πὸ εἰονίδηίυγ, (ἀπ αυΐ οἷν βαρί απ Ἶ 8 πὶ ἰη5ο] δβοῦηιί, οἱ 605 αυΐ εδρίουδηι αἸϊοπίροπα [ον υἀ πο πὶ θ᾽ 8, οἱ δ᾽ οδὶ ἴῃ 65(. Υοῦ 5 δυΐεπηι βσηία σου πο 8., οἵ αν απ" [ας ἴ σοσηδίοβ δυδὶ {τ γὶ 15. Οοπουϊςαι 8. «υ, υἱ γα δι δ μος νι ἰῃ- 85 αὖτ΄ Δ ρθη). ἐν. 55 ἐκ. (ὁ ργῴῃ). οἔ. δ᾽ σινές. (Σ λιά. ἐπιτηρεῖν τὸν ἐν καλοῖς. ἐν ἡμέρᾳ θλίψεως αὐτῶν, Ο μεγαλοφρονήσῃ;- 8δ..Α ἀδελφοῦ του: τ α 88 τόν. [1 ἦπ Ο ἰορβ. 5΄γπ), τῷ. ἶ - 90 ῃλ. α εἴ ( ἀπωλείας. Ροοὶ αὐτῶν Δ εἴ (ἡ γι κακ, 65. ἢ Οὐ. “5 σὺ ἴσθα. Α ὑμεῖς ἐστε. “' 6 ἐλθεῖν. ἰοο!. ποῦ ἰπβ 4118. ροβὶτ18. ἰ ν᾽ 8 608 οὐδ ἀοθΐβ,, υἱ ἤρα 588ἢπ- }πά] εἶδ ἰηογοα Ὀί πὶ δον Δίοπι,, αυΐ τΐη45 δα θυ, α ον ρᾶγι 408 εἴσῃ τηθυ πὶ, Ι υθηΐς Οὔ οἱ υἱ- (αἰ εἰ γεκβ. 18. ἐ Ελ οὐ τ᾿ εἰ βιισορηθειίυν ἴῃ 605, οἵ ἀδνογαθυπὶ }}}08. » ἴῃ πᾶν. « Εξ → .

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-12

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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.

4.1.14PG 81

ιδ΄, « Μηδὲ ἐπιστῇς ἐπὶ τὰς διεχθολὰς αὑτῶν ", συγχλείσῃς τοὺς φεύγοντας αὑτῶν" ἐν ἡμέρα θλίψΨεως. ν Μὴ λοχήσῃς αὐτοὺς ἐν ταῖς ὁδοῖς ἐνεδρεύων, ὥστε μηδὲ φυγῇ τὴν σωτηρίαν πορίσασθαι, ἀλλὰ ταῖς σαῖς πάγαις περιπεσεῖν, καὶ ταῖς τῶν δυσμεγῶν παραδοθῆναι χεροίν. Τίς ἂν ἀξίως ὑμνήσειε τὴν ἄῤῥητον ἀγαθότητα τοῦ δικαίου Κριτοῦ, ὃς ἀχριδῶς ἐπιστάμενος, ὡς τοῖς προφητικοῖς οὐ πεισθήσονται λόγοις, καὶ τὴν προκειμένην προσέθηκεν ἀπειλὴν", ἵνα τῇ μὲν δεδιξάμενος, τῇ δὲ χαταθέλξας, τοὺς θηριώδεις; Ἐπάγει γάρ"

id΄, « Mēde epistę̄s epi tas diechtholas hautōn ", synchleisę̄s tous pheugontas hautōn" en hēmera thlipsPseōs. n Mē lochēsę̄s autous en tais hodois enedreuōn, hōste mēde phygę̄ tēn sōtērian porisasthai, alla tais sais pagais peripesein, kai tais tōn dysmegōn paradothēnai cheroin. Tis an axiōs hymnēseie tēn arrhēton agathotēta tou dikaiou Kritou, hos achridōs epistamenos, hōs tois prophētikois ou peisthēsontai logois, kai tēn prokeimenēn prosethēken apeilēn", hina tę̄ men dedixamenos, tę̄ de chatathelxas, tous thēriōdeis? Epagei gar"

14. "Nor stand at their crossings [to destroy those of them who escape], nor shut in those of them who flee in the day of distress." Do not lie in wait for them on the roads in ambush, so that they cannot win safety even by flight but fall into your snares and are handed over to the hands of their enemies. Who could worthily praise the ineffable goodness of the just Judge, who, knowing precisely that they would not be persuaded by the prophetic words, also added the present threat, so that, frightening them with the one and charming them with the other, [he might tame] the savage? For he adds:

Textual problem in this passage: see the notes.

Obad 1:14 (quotation, high confidence)

Notes and citation

Summary: Edom must not cut off Judah's fugitives; God warns and pleads with Edom even knowing it will not listen.

Lemma: Obad 14. Words of the lemma lost in the scan are supplied in brackets from the LXX. The section ends in mid-sentence; the lemma follows in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-14

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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.

4.1.15PG 81

ιε΄, « Διότι ἐγγὺς ἡ ἡμέρα τοῦ Κυρίου ἐπὶ πάντα τὰ ἔθνη. » Πᾶσι γὰρ τοῖς παρανομοῦσιν ἔθνεσι δικαίαν ἐπιτίθημι τιμωρίαν, καὶ σοὶ δὲ πεισθῆναι μὴ βουλομένῳ ταύτην ἐποίσω. « Ὃν τρόπον γὰρ ἐποίηαας. ἔσται" οὕτως σοι" τὸ ἀνταπόδομά σου ἀνταποδοθήσεταί σοι" εἰς κεφαλὴν σου. ν» Δίκαια πείσῃ τιμωρίᾳ παραδιδόμενος " δρέπῃ γὰρ ὧν ἔσπειρας τοὺς καρπούς " διότι,

ie΄, « Dioti engys hē hēmera tou Kyriou epi panta ta ethnē. » Pasi gar tois paranomousin ethnesi dikaian epitithēmi timōrian, kai soi de peisthēnai mē boulomenǭ tautēn epoisō. « Hon tropon gar epoiēaas. estai" houtōs soi" to antapodoma sou antapodothēsetai soi" eis kephalēn sou. n» Dikaia peisę̄ timōrią paradidomenos " drepę̄ gar hōn espeiras tous karpous " dioti,

15. "For the day of the Lord is near upon all the nations." For I impose a just punishment on all the lawless nations, and I will bring it on you too, since you are unwilling to be persuaded. "For as you have done, so it will be to you; your recompense will be returned upon your head." You will suffer justly when you are handed over to punishment; for you are reaping the fruits of what you sowed. For

Obad 1:15 (quotation, high confidence)

Notes and citation

Summary: The day of the Lord will repay Edom for what it did.

Lemma: Obad 15. The section ends in mid-sentence; the lemma follows in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-15

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

4.1.16PG 81

ις΄. « Ὃν τρόπον ἔπιες ἐπὶ τὸ ὄρος τὸ ἅγιόν μου, πίονται πάντα τὰ ἔθνη οἶνον, ν» τὸν μυστικόν" « πίονται, καὶ χαταπίουται"", καὶ ἔσονται καθὼς οὐκ ὑπάρχοντες. ν “Ὥσπερ γάρ σε δίκας εἰσπράξομαι ὧν εἰς τοὺς ἐμοὶ ἀνακειμένους τόπους τετόλμηχας ' οὕτω καὶ τὰ χοινωνήσαντά σοι τῆδδε τῆς παρανομίας ἔθνη τὴν προσήκουσαν δέξεται τιμωρίαν. Οἴγου γὰρ πόσιν τὴν τιμωρίαν ἐκάλεσε " καὶ τοῦτο σαφῶς ἡμᾶς ὁ μακάριος Ἱερεμίας διδάσκει, λαδεῖν τὸ ποτήριον προσταχθεὶς, καὶ ποτίσαι πάντα τὰ ἔθνη. Καὶ πολλαχόθεν δὲ ῥάδιον διαγνῶναι. ᾿Αλλ᾽ ὑμεῖς μὲν, Ἰδουμαῖοι ", ποινὴν τίσετε ὑπὲρ ὧν εἰς τοὺς ἀδελφοὺς

is΄. « Hon tropon epies epi to oros to hagion mou, piontai panta ta ethnē oinon, n» ton mystikon" « piontai, kai chatapioutai"", kai esontai kathōs ouk hyparchontes. n “Hōsper gar se dikas eispraxomai hōn eis tous emoi anakeimenous topous tetolmēchas ' houtō kai ta choinōnēsanta soi tēdde tēs paranomias ethnē tēn prosēkousan dexetai timōrian. Oigou gar posin tēn timōrian ekalese " kai touto saphōs hēmas ho makarios Hieremias didaskei, ladein to potērion prostachtheis, kai potisai panta ta ethnē. Kai pollachothen de rhadion diagnōnai. ᾿All᾽ hymeis men, Idoumaioi ", poinēn tisete hyper hōn eis tous adelphous

16. "As you drank upon my holy mountain, all the nations will drink wine" (the mystical wine); "they will drink and swallow it down, and they will be as though they were not." For just as I will exact from you the penalty for what you dared against the places dedicated to me, so the nations that shared this lawlessness with you will receive the punishment they deserve. For he called the punishment a drinking of wine; and the blessed Jeremiah teaches us this clearly, when he was commanded to take the cup and give all the nations to drink. And it is easy to recognize this from many places. But you, Idumeans, will pay the penalty for what [you dared] against your brothers …

Textual problem in this passage: see the notes.

Obad 1:16 (quotation, high confidence) · Jer 25:15–17 (32:15-Jer LXX) (allusion, high confidence)

Notes and citation

Summary: The cup of punishment that Edom made Judah drink will pass to all the nations that shared its crimes.

Lemma: Obad 16. The cup of wrath is in Jer 25:15–17 (LXX 32:15–17). The section ends in mid-sentence, with words lost in the scan; marked "…".

Notes on the original text

Digital text corrected (hyphenated word broken by a marginal letter): ποτή- Ὁ θρῖον → ποτήριον.

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-16

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

4.1.17PG 81

ιζ΄. « Ἐν δὲ τῷ ὄρει Σιὼν ἔσται σωτηρία Ἶ, καὶ ἔσται ἅγιον. ν Ἐπανάξω γὰρ αὐτοὺς αἰχμαλώτους γεγενημένους, καὶ τὸν ἅγιον ἀναστήσω νεών. Προαγορεύει δὲ κατὰ ταυτὸν τὴν γενομένην πᾶσιν ἀνθρώποις ἐν τῇ Σιὼν σωτηρίαν, καὶ τὸν ἐκεῖθεν εἰς πᾶσαν τὴν οἰκουμένην προχυθέντα ἁγιασμὸν διὰ τοῦ σωτηρίου σταυροῦ. « Καὶ χαταχληρονομήσουδιν ὁ οἶκος Ἰαχὼδ τοὺς χληρονομήσαντας " αὐτούς. ν Τοσαύτην δὲ αὑτοῖς ἐπανελθοῦσι παρέξω ῥώμην καὶ δύναμιν, καὶ εἰς τοσοῦτον πλῆθος αὐτοὺς αὐξήσω, ὡς καὶ τὴν ὑμετέραν, καὶ τῶν ἄλλων ἐθνῶν τῶν Ὁ ὁμόρων τὴν γῆν ὑφ᾽ ἑαυτοὺς ποιήσασθαι.

iz΄. « En de tǭ orei Siōn estai sōtēria I, kai estai hagion. n Epanaxō gar autous aichmalōtous gegenēmenous, kai ton hagion anastēsō neōn. Proagoreuei de kata tauton tēn genomenēn pasin anthrōpois en tę̄ Siōn sōtērian, kai ton ekeithen eis pasan tēn oikoumenēn prochythenta hagiasmon dia tou sōtēriou staurou. « Kai chatachlēronomēsoudin ho oikos Iachōd tous chlēronomēsantas " autous. n Tosautēn de hautois epanelthousi parexō rhōmēn kai dynamin, kai eis tosouton plēthos autous auxēsō, hōs kai tēn hymeteran, kai tōn allōn ethnōn tōn Ho homorōn tēn gēn hyph᾽ heautous poiēsasthai.

17. "But on Mount Zion there will be salvation, and it will be holy." For I will bring them back after they have become captives, and I will raise up the holy temple. At the same time he foretells the salvation that came to all human beings in Zion, and the sanctification poured out from there into the whole world through the saving cross. "And the house of Jacob will possess those who possessed them." To them on their return I will give such strength and power, and I will increase them to such a multitude, that they will bring under their rule your land and that of the other neighboring nations.

Obad 1:17 (quotation, high confidence)

Notes and citation

Summary: Zion will be restored after the exile, and from it salvation through the cross will reach the whole world.

Lemma: Obad 17.

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-17

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

4.1.18PG 81

ιη΄. « Καὶ ἔσται ὁ οἶκος Ἰακὼδ πῦρ, καὶ ὁ οἶκος Ἰωσὴφ φλὸξ, ὁ δὲ οἶκος Ἡσαῦ εἰς καλάμην " καὶ ἐχχαυθήσονται εἰς αὐτοὺς, καὶ χαταφάγονται αὖτούς, ν» ᾿Ασθενείᾳ γὰρ τοσαύτῃ παραδοθήσεσθς, ὥστε πυρὸς δίκην ὑπ᾽ ἐχείνων ἀναλωθῆναι. Ἰαχὼδ δὲ καὶ Ἰωσὴφ τοὺς αὐτοὺς προσηγόρευσεν, ἐπειδὴ γαὶ Ἐφραῖμ (υἱὸς δὲ οὗτος τοῦ Ἰωσὴφ), τὰς δέκα φυλὰς πολλάκις ὠνόμασε. « Καὶ οὐκ ἔσται πυρφόρος" τῷ οἴκῳ Ἡσαῦ, ὅτι Κύριος ἐλάλησε, » Τὸν πυρφόρον Α ὁ μὲν Σύμμαχος διασωζόμεγον εἴρηκεν " ᾿Ακύλας δὲ καὶ Θεοδοτίων, χκατα.1ε.ἱειμμέγον. Τὸν παντελῆ τοίνυν ὄλεθρόν αὐτῶν προδηλῶν, τοῖσδε τοῖς λόγοις ἐχρήσατο. Καὶ οἱ Ἑθδομήχοντα δὲ τὸν πυρφόρον τεθείκασιν οὐκ ἁπλῶς " ἀλλ᾽ ἐπειδὴ πῦρ τὸν Ἰαχὼδ,. καὶ φλόγα τὸν Ἰωσὴφ κοινῇ πάντες εἰρήκασι (ῥώμην ὃξ ταῦτα καὶ δύναμιν παραδηλοῖ τὰ ὀνόματα), ἣδονλήθησαν εἰπεῖν, ὡς οὐδεμία δύναμις τοῖς Ἰδουμαίοις ὑπολειφθήσεται.

iē΄. « Kai estai ho oikos Iakōd pyr, kai ho oikos Iōsēph phlox, ho de oikos Hēsau eis kalamēn " kai echchauthēsontai eis autous, kai chataphagontai autous, n» ᾿Astheneią gar tosautę̄ paradothēsesths, hōste pyros dikēn hyp᾽ echeinōn analōthēnai. Iachōd de kai Iōsēph tous autous prosēgoreusen, epeidē gai Ephraim (huios de houtos tou Iōsēph), tas deka phylas pollakis ōnomase. « Kai ouk estai pyrphoros" tǭ oikǭ Hēsau, hoti Kyrios elalēse, » Ton pyrphoron A ho men Symmachos diasōzomegon eirēken " ᾿Akylas de kai Theodotiōn, chkata.1e.hieimmegon. Ton pantelē toinyn olethron autōn prodēlōn, toisde tois logois echrēsato. Kai hoi Hethdomēchonta de ton pyrphoron tetheikasin ouk haplōs " all᾽ epeidē pyr ton Iachōd,. kai phloga ton Iōsēph koinę̄ pantes eirēkasi (rhōmēn hox tauta kai dynamin paradēloi ta onomata), hēdonlēthēsan eipein, hōs oudemia dynamis tois Idoumaiois hypoleiphthēsetai.

18. "And the house of Jacob will be fire, and the house of Joseph flame, and the house of Esau stubble; and they will be kindled against them and devour them." For you will be handed over to such weakness as to be consumed by them as by fire. He called the same people Jacob and Joseph, since he often named the ten tribes Ephraim (and Ephraim was Joseph's son). "And there will be no fire-bearer for the house of Esau, for the Lord has spoken." For "fire-bearer" Symmachus said "one who is saved", and Aquila and Theodotion "one left over". Foretelling their utter destruction, then, he used these words. And the Seventy did not put "fire-bearer" without reason: since all of them alike had called Jacob fire and Joseph flame (and these names indicate strength and power), they meant that no power will be left to the Idumeans.

Obad 1:18 (quotation, high confidence)

Notes and citation

Summary: Israel will burn up Edom like stubble, and Edom will have no strength left.

Lemma: Obad 18. Theodoret explains the LXX's "fire-bearer" (πυρφόρος) against the other Greek versions' "survivor".

Notes on the original text

Digital text corrected (Migne's footnotes (variant readings) leaked into the lemma): ἀπειλήν. Ὑ ἔστ. ἴθ Ὁ οἱ ( ροπίιπγ ροϑὶ οὕτως. → .

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-18

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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.

4.1.19PG 81

ιθ΄. ε Καὶ καταχληρονομήσουσιν οἰ ἐν Ναγὲό τὸ ὄρος τοῦ " Ἡσαῦ. » Καὶ τοῦτό δὲ συμφώνως οἱ τρεῖς ἑρμηνευταὶ γότον ἡρμήνεθχάσιν " οὕτω γὰρ ὁ νότος προσαγορεύεται τῇ Ἑδραίων φωνῇ. Λέγει τοίνυν, ὅτι οἱ πρὸς νότον οἰκοῦντες τῆς Ἱερουσαλὴμ, τουτἐστι τῶν Ἰδουμαίων οἱ ὅμοροι, οἷόν τινα κλῇρον ἕξουσε καὶ μερίδα τῶν Ἰδουμαίων τὴν γῆν “ « οἱ δὲ ἐν τῇ Σεφηλὰ 5 (ἀττυγείτονες δὲ 5 οὗτοι τῶν ᾿Αλλοφύλων), ὑφ᾽ αὑτοὺς ᾿ τὴν νῦν ὑπὸ: τῶν ᾿Αλλοφύλων πάντες οἱ τῆς αἰχμαλωσίας ἀπαλλαγέντες, καὶ τὸ Ἑφραῖμ ὄρος, καὶ τὸ ὑποχείμενον πεδίον, καὶ τὸν ποῦ Βενιαμὶν κλῆρον, καὶ τὴν Γαλααδῖτιν ἅπασαν " ὄρους δὲ ἕξουσιν οὺς πάλαι εἶχον ὄρους οἱ Χαναναῖοι, ὡς τέλος εἶναι τὴν Σαρέφθαν τῆς ὑπὸ τοῦ Ἰσραὴλ κατεχομένης γῆς. Καθέξει δὲ καὶ τὴν Ἐφραθὰ πόλιν ἡ Ἱερουσαλὴμ, καὶ τὰς ταύτης ἔτι νοτιωτέρας " τοῦτο γὰρ παρεδήλωσεν εἰρηκώς " « Κληρονομήσουσι τὰς πόλεις τοῦ Ναγέδ, ν» Οὐκ ἀρχεσθήσονται δὲ οὐδὲ ταύταις, ἀλλὰ καὶ τοῦ Ἡσαῦ τὸ ὄρος οἰκεῖον ποιήσονται, ὑπὸ βατιλεῖ τῷ Θεῷ στρατευόμενοι, καὶ αὐτῷ σφᾶς αὐτοὺς ἀναθέντες. Ἰστέον δὲ, ὡς συμφωνεῖ τῷ τέλει τῆσδε τῆς προφητείας, καὶ τῆς τοῦ μασαρίου Ἰ:ζεχιὴλ προφητείας τὸ τέλος. Καὶ γὰρ ἐκεῖ προδιαγράφει τῆς γῆς τὴν διαίρεσιν, καὶ προαγορεύει τοῦ λαοῦ τὴν ἐπάνοδον, καὶ τὴν μετὰ τὴν ἐπάνοδην δοθησομένην αὐτοῖς ὑπὸ τοῦ Θεοῦ δύναμιν καὶ ἰσχύν. Ταύτη: καὶ ἡμᾶς τυχεῖν γένοιτο παρὰ τοῦ μεγαλοδώρου Θεοῦ " τευξόμεθα δὲ, εἰ τοῦ Ἡσαῦ καὶ τῶν ἀπογόνων τῶν ἐκχείνου τὴν μίμησιν φύγοιμεν, καὶ γχατὰ τὴν ἀποστολικὴν νομοθεσίαν καίρειν μετὰ χαιρόντων, καὶ κλαίειν μετὰ κλαιόντων μάθοιμεν, καὶ τὸ αὐτὸ φρονεῖν εἷς ἀλλήλους ἐθέλοιμεν. Τῇ τοιαύτῃ γὰρ πολιτείᾳ τὸν τῶν ἀπάντων Κύριον θεραπεύοντες, ἀπολαυσόμεθα τῶν παρ᾽ αὐτοῦ δωρεῶν, χάριτι τοῦ Σωτῆρος ἡμῶν Ἰησοῦ" Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς ποὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.

ith΄. e Kai katachlēronomēsousin oi en Nageo to oros tou " Hēsau. » Kai touto de symphōnōs hoi treis hermēneutai goton hērmēnethchasin " houtō gar ho notos prosagoreuetai tę̄ Hedraiōn phōnę̄. Legei toinyn, hoti hoi pros noton oikountes tēs Hierousalēm, toutesti tōn Idoumaiōn hoi homoroi, hoion tina klę̄ron hexouse kai merida tōn Idoumaiōn tēn gēn “ « hoi de en tę̄ Sephēla 5 (attygeitones de 5 houtoi tōn ᾿Allophylōn), hyph᾽ hautous ᾿ tēn nyn hypo: tōn ᾿Allophylōn pantes hoi tēs aichmalōsias apallagentes, kai to Hephraim oros, kai to hypocheimenon pedion, kai ton pou Beniamin klēron, kai tēn Galaaditin hapasan " orous de hexousin ous palai eichon orous hoi Chananaioi, hōs telos einai tēn Sarephthan tēs hypo tou Israēl katechomenēs gēs. Kathexei de kai tēn Ephratha polin hē Hierousalēm, kai tas tautēs eti notiōteras " touto gar paredēlōsen eirēkōs " « Klēronomēsousi tas poleis tou Naged, n» Ouk archesthēsontai de oude tautais, alla kai tou Hēsau to oros oikeion poiēsontai, hypo batilei tǭ Theǭ strateuomenoi, kai autǭ sphas autous anathentes. Isteon de, hōs symphōnei tǭ telei tēsde tēs prophēteias, kai tēs tou masariou I:zechiēl prophēteias to telos. Kai gar ekei prodiagraphei tēs gēs tēn diairesin, kai proagoreuei tou laou tēn epanodon, kai tēn meta tēn epanodēn dothēsomenēn autois hypo tou Theou dynamin kai ischyn. Tautē: kai hēmas tychein genoito para tou megalodōrou Theou " teuxometha de, ei tou Hēsau kai tōn apogonōn tōn ekcheinou tēn mimēsin phygoimen, kai nchata tēn apostolikēn nomothesian kairein meta chairontōn, kai klaiein meta klaiontōn mathoimen, kai to auto phronein heis allēlous etheloimen. Tę̄ toiautę̄ gar politeią ton tōn apantōn Kyrion therapeuontes, apolausometha tōn par᾽ autou dōreōn, chariti tou Sōtēros hēmōn Iēsou" Christou, meth᾽ hou tǭ Patri hē doxa, syn hagiǭ Pneumati, nyn kai aei, kai eis pous aiōnas tōn aiōnōn. ᾿Amēn.

19. "And those in the Negeb will inherit the mountain of Esau." This too the three translators rendered in agreement as "the south"; for so the south is called in the Hebrew tongue. He says, then, that those who live to the south of Jerusalem, that is, the neighbors of the Idumeans, will have the land of the Idumeans as a kind of lot and portion; "and those in the Shephelah" (these were neighbors of the foreigners) [will bring] under their rule the [land] now [held] by the foreigners … all those set free from captivity, and the mountain of Ephraim and the plain below it, and the lot of Benjamin, and all Gilead; and they will have the borders which the Canaanites once had, so that Zarephath will be the limit of the land held by Israel. And Jerusalem will hold the city of Ephratha and the cities still further south of it; for this is what he indicated by saying: "They will inherit the cities of the Negeb." Nor will they be content with these, but they will make the mountain of Esau their own too, campaigning under God as their king and dedicating themselves to him. One should know that the end of this prophecy agrees with the end of the prophecy of the blessed Ezekiel too. For there too he sketches beforehand the division of the land, and foretells the return of the people and the power and strength that will be given them by God after the return. May it be granted to us too to obtain this from God, the giver of great gifts. And we shall obtain it if we flee from imitating Esau and his descendants, and learn, according to the apostolic legislation, to rejoice with those who rejoice and weep with those who weep, and are willing to be of the same mind toward one another. For if we serve the Lord of all by such a way of life, we shall enjoy his gifts, by the grace of our Savior Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.

Textual problem in this passage: see the notes.

Obad 1:19 (quotation, high confidence) · Obad 1:20–21 (allusion, high confidence) · Ezek 47:13–48:29 (allusion, medium confidence) · Rom 12:15 (quotation, high confidence) · Rom 12:16 (allusion, high confidence)

Notes and citation

Summary: The returned exiles will possess Edom and the surrounding lands, as in the end of Ezekiel; Theodoret closes the commentary on Obadiah with an exhortation and a doxology.

Lemma: Obad 19, with a paraphrase of verses 20–21. Words are lost in the scan in the paraphrase of verse 19; marked "…", with bracketed words supplied by sense. Theodoret notes that the three later Greek versions render "Negeb" as "the south". The comparison is with Ezek 47:13–48:29; the apostolic precept is Rom 12:15–16.

Notes on the original text

Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); Latin debris and Migne's footnotes (variant readings); hyphenated word broken by Latin debris): ἴα δία ἔυα {ἰμϊ εἴ !08., πιαηίοιη Ἐρ] Γαΐ, οἱ ποθ ἱ δά) οοι 68 σλμρο8, οἱ μηδ] ἰδπυαδγιηΐ, ἰΐά τ. Θαγαρία (οὐ πιΐη.8 811 (ογτί, → ; ποιή- (α ἰΔΠ!6 0 }}}5 08:6 81} δγιηΐ,, 864 “ εἰΐδιη σονται → ποιήσονται; θη! 51}}} δ} εἰσι, Τοῦ ἢοἱ δὶ ἃ θὲο [ογιἰτυάΐη θη οἱ ροϊοηἰίαιι. Πλης οἰἶαπὶ ἀϊἀπολαυσόμεθα → ἀπολαυσόμεθα; Ὁ τοτῖς ποοίτί 5681: ΟἸιεῖδι 1, οὐ αιο Ῥαιγί → ; πη οἱ δοῖιρορ, εἰ ἰα, "τοῦ, Α τό. 5 δέ. Π68. ἰπ Ο. 1 ἑαντούς. 5 τήν. Ὁ ρθη, καί. " Ἴησ, 65. 'π ὦ. → .

Cite (SBL): Theodoret, Comm. Proph. min. 4.1.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/4-1-19

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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.