Sophia Scriptura

Commentary on the Twelve Minor Prophets 8.1.1–8.1.15

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 10 passages

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

Preface 8, chapter 1

8.1.1PG 81

α'. Εἱρηκὼς γάρ’ ε Τὸ λῆμμα, ὃ εἶδεν ᾿Αμδαχοὺμ ὁ προφήτης, ν» εὐθὺς ἐπήγαγεν "

a'. Heirēkōs gar’ e To lēmma, ho eiden ᾿Amdachoum ho prophētēs, n» euthys epēgagen "

1. For having said, "The burden which Habakkuk the prophet saw," he at once went on:

Hab 1:1 (quotation, high confidence)

Notes and citation

Summary: The heading of Habakkuk's prophecy introduces the complaint that follows.

  • Lemma: Hab 1:1. The sentence continues in 1.2.

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-1). (abbreviation not yet checked)

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

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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.

8.1.2PG 81

β', γ. « Ἕως τίνος, Κύρ!ε, κεκράξομαι, καὶ οὐ μὴ εἰσαχούσεις; βοήσομαι πρὸς σὲ ἀδικούμενος, καὶ οὐ μὴ σώσεις; Ἱνατί μοι ἔδειξας κόπους καὶ πόνους; ἐπιδλέπειν ἐπὶ ταλαιπωρίαν καὶ ἀσέθειαν; » Λῆμμα δὲ καλεῖ τῆς διανοίας τὴν λῆψιν, καὶ τὴν ἀπὸ τῶν ἀνθρωπίνων μετάδασιν ἐπὶ τὴν θείαν ἀποκάλυψιν. Εὶ τοίνυν ἐκ πνευματικῆς ἔνεργείας τὰ προειρημένα ἐφθέγξατο, εὔδηλον ὡς οὐκ αὐτὸς τὸ πάθος ὑπέμεινεν, ἀλλὰ τῶν οὕτω διακειμένων τὸ ἕλκος γυμνοῖ, καὶ τὸ φάρμακον ἐπιτίθησι. Τοιγάρτοι προστίθησι 3" τοῖς εἰρημένοις, καὶ λέγε:" « Ἐξεναντίας μου γέγονε χρίσις, καὶ ὁ κριτὴς λαμβάνει. » Χρήμασι γὰρ, φησὶν, ἀπεμπολοῦσι τὸ δίχκαιὸν οἱ διχάζοντες, καὶ τῆς τῶν νόμων φυλακῇς οὐδεμίαν ποιοῦνται φροντίδα, Τοῦτο γὰρ δι᾽ ὧν ἐπδ᾽, ε Διὰ τοῦτο διεσκέδασται νόμος, καὶ οὐ διεξάγεται εἰς τέλος κρῖμα " ὅτι ἀσεδὴς ᾽᾽ χαταδυναστεύει τὸν δίκαιον " ἕνεκεν τούτον ἐξελεύσεται τὸ κρῖμα διεστραμμένον. » Ταῦτα δὲ περὶ τῶν ἐν Ἵερουσαλὴμ παρανομούντων διεξελήλυθεν " ὁ γὰρ Ἰσραὴλ ὑπὸ ᾿Ασσυρίων ἐξανδραποδισθεὶς ἤδη τὴν ἀλλοξδαπὴν ᾧκει. Οὕτιυ τοῦ δυσχεραίνοντος προσώπου τοὺς λόγους προτεθειχὼς, διὰ τῆς θείας ἀποκρίσεως ποιεῖται τὴν ἴασιν.

b', g. « Heōs tinos, Kyr!e, kekraxomai, kai ou mē eisachouseis? boēsomai pros se adikoumenos, kai ou mē sōseis? Hinati moi edeixas kopous kai ponous? epidlepein epi talaipōrian kai asetheian? » Lēmma de kalei tēs dianoias tēn lēpsin, kai tēn apo tōn anthrōpinōn metadasin epi tēn theian apokalypsin. Ei toinyn ek pneumatikēs energeias ta proeirēmena ephthenxato, eudēlon hōs ouk autos to pathos hypemeinen, alla tōn houtō diakeimenōn to helkos gymnoi, kai to pharmakon epitithēsi. Toigartoi prostithēsi 3" tois eirēmenois, kai lege:" « Exenantias mou gegone chrisis, kai ho kritēs lambanei. » Chrēmasi gar, phēsin, apempolousi to dichkaion hoi dichazontes, kai tēs tōn nomōn phylakę̄s oudemian poiountai phrontida, Touto gar di᾽ hōn epd᾽, e Dia touto dieskedastai nomos, kai ou diexagetai eis telos krima " hoti asedēs ᾽᾽ chatadynasteuei ton dikaion " heneken touton exeleusetai to krima diestrammenon. » Tauta de peri tōn en Hierousalēm paranomountōn diexelēlythen " ho gar Israēl hypo ᾿Assyriōn exandrapodistheis ēdē tēn alloxdapēn hǭkei. Houtiy tou dyscherainontos prosōpou tous logous protetheichōs, dia tēs theias apokriseōs poieitai tēn iasin.

2–3. "How long, O Lord, shall I cry out, and you will not hear? Shall I shout to you when I am wronged, and you will not save? Why have you shown me toils and labors, to look upon misery and ungodliness?" He calls the "burden" the seizing of the mind and its passage from human things to divine revelation. If, then, he uttered the words above from the working of the Spirit, it is clear that he did not himself suffer this feeling, but lays bare the sore of those so disposed and applies the medicine. Accordingly he adds to what has been said: "Against me judgment has come about, and the judge takes." For those who judge, he says, sell justice for money and take no care to keep the laws. This is what he means by the words: "Therefore the law is scattered, and judgment is not carried through to the end; for the ungodly man oppresses the righteous; for this reason judgment will go forth perverted." He has gone through these things concerning those who transgressed the law in Jerusalem; for Israel, enslaved by the Assyrians, was already living in a foreign land. Having thus set out the words of the vexed character, he effects the healing through the divine answer.

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

Notes and citation

Summary: The prophet's complaint about injustice in Jerusalem voices the perplexity of others, and God's answer follows as its cure.

  • Lemma: Hab 1:2–3; Theodoret also quotes Hab 1:3b–4. "The judge takes" (LXX): takes bribes, as Theodoret explains.

Notes on the original text

  • Digital text corrected (footnote numeral): πόνους 33; → πόνους;; ἐπὶ 5 ταλαιπωρίαν → ἐπὶ ταλαιπωρίαν; καὶ 5 οὐ διεξάγεται → καὶ οὐ διεξάγεται; ἕνεκεν 57 τούτον → ἕνεκεν τούτον; ἴασιν 38, → ἴασιν..

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-2

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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.

8.1.5PG 81

ε΄, «Ἴδετε, οἱ καταφρονηταὶ, καὶ ἐπιδλέψατε, καὶ Ὁ θαυμάσατε, καὶ ἴδετε 3 θαυμάσια, καὶ ἀφανίσθητε "6" διότι ἔργον "" ἐγὼ ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε, ἐάν τις ἐχδιηγῆται "".» Καταφρογητὰς καλεῖ τοὺς ἀδεῶς παρανομοῦντας "2, καὶ ἀναλγησίαν νοσοῦντας. Τούτοις παρακελεύεται μὲν τοῖς θεσπιζομένοις προσχεῖν, καταπλαγῆναι, καὶ δεῖσαι τὴν ἀπειλήν. Οἷδε δὲ ὅμως, ἅτε δὴ ἅπαντα καὶ πρὶν γενέσθαι σαφῶς ἐπιστάμενος, ὡς ἀπιττήσουσι τοῖς λεγομένοις, καὶ πρὸ τῆς πείρας τῶν πραγμάτων ψευδεῖς τοὺς περὶ τούτων νομιοῦσι λόγους. ᾿Αλλ᾽ ὅμως ἀγαθὸς ὧν καὶ δίκαιος, κρίνειν ὑπὸ μόνης τῆς προγνώσεως οὐκ ἀνέχεται - ἀλλὰ καὶ τοῖς ἀπιστοῦσι τὰς προῤῥήσεις προσφέρει, καὶ θεραπείαν οὐ δεχομένοις τὴν τιμωρίαν ἐπάγει.

e΄, «Idete, hoi kataphronētai, kai epidlepsate, kai Ho thaumasate, kai idete 3 thaumasia, kai aphanisthēte "6" dioti ergon "" egō ergazomai en tais hēmerais hymōn, ho ou mē pisteusēte, ean tis echdiēgētai "".» Kataphrogētas kalei tous adeōs paranomountas "2, kai analgēsian nosountas. Toutois parakeleuetai men tois thespizomenois proschein, kataplagēnai, kai deisai tēn apeilēn. Hoide de homōs, hate dē hapanta kai prin genesthai saphōs epistamenos, hōs apittēsousi tois legomenois, kai pro tēs peiras tōn pragmatōn pseudeis tous peri toutōn nomiousi logous. ᾿All᾽ homōs agathos hōn kai dikaios, krinein hypo monēs tēs prognōseōs ouk anechetai - alla kai tois apistousi tas prorrhēseis prospherei, kai therapeian ou dechomenois tēn timōrian epagei.

5. "Look, you despisers, and observe, and marvel, and see marvels, and vanish; for I am working a work in your days which you will not believe if anyone tells it." He calls "despisers" those who transgress without fear and suffer from insensibility. He bids them pay attention to what is prophesied, be struck with amazement, and fear the threat. Yet he knows, since he knows all things clearly before they happen, that they will disbelieve what is said and, before they experience the events, will consider the words about them false. But nevertheless, being good and just, he does not allow himself to judge on foreknowledge alone; he offers the predictions even to those who disbelieve, and brings the punishment on those who do not accept the cure.

Textual problem in this passage: see the notes.

Hab 1:5 (quotation, high confidence)

Notes and citation

Summary: God warns the scornful of coming judgment even though he foreknows their unbelief, because he does not punish on foreknowledge alone.

  • Lemma: Hab 1:5 (quoted in Acts 13:41). Migne's marginal summary (on God's love for humankind and the ingratitude of the Jews, with an appeal to them to share the conversion of the Gentiles and the confession of the thief saved at the cross) and his footnotes on variant readings had leaked into the middle of the comment; they are removed.

Notes on the original text

  • Digital text corrected (Latin column debris; Migne's marginal summary and footnotes leaked into the text): καὶ Α ογγοβοδηί, οἱ δεῖσαι → καὶ δεῖσαι; φιλανθρωπίας καὶ τῆς τῶν "Ἔνδειξις «ἧς τοῦ Θεοῦ Ιουδαίων ἀγνωμοσύνης, καὶ παραίνεσις πρὸς αὐτοὺς, ἵνα τοῖς ἔθνεσιν τῇς ἐπιστροφῆς, καὶ τῆς ἐξομολογήσεως τῷ λῃστῇ τῷ κατὰ τὸν καιρὸν τοῦ σταυροῦ σωθέντι χοινωνήσωσιν. ἴα δὲ καί, })68. ἰη ὦ. 5 ἄσ. Α ργϑιη. ὁ. λύσιν. 39 χ ἴδ. 65. ἰπ Α. "δ χ ἀφ. 65. ἰπ Α. "6 παρ΄ ( ἁμαρτάνοντας. 5: Α πόνους καὶ κόπους. Ἵ ἕν -- διεστρ. Ὠ65. ἰπ Α. ἡ. ἔργον οἱ ροβϑίεὰ οὐ ἃπί6 μὴῆ, ὁχ Α 38 ἐπί, 65. ἴῃ Δ, τοιγ. προστ. ἢθ)65. ἴπ Ο. 36 ἔασ, [4 οὑπὶ (ἃ ἰογίπνυ5. δ, τ). → .

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-5

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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.

8.1.6PG 81

ς΄. «Διὸ " ἰδοὺ ἐγὼ ἐγείρω τοὺς Χαλδαίους, τὸ ἔθνος τὸ πικρὸν καὶ τὸ ταχινὸν, καὶ "5 τὸ πορευόμενον ἐπὶ τὰ πλάτη τῆς γῆς, τοῦ χκαταχληρονομῇσαι σκηνώματα οὐκ αὐτοῦ. ν Ὑμῖν γὰρ τοῖς ἀδικίᾳ καὶ παρανομίᾳ συζῶσι δι᾽ οὖς δυσχεραίνουσιν οἱ τῆς Προνοίας ἀγνοοῦντες τοὺς νόμους, τοὺς ὠμοτάτους καὶ ὀξυτάτους ἐπάξω Χαλδαίους, οἱ τῶν ἀλλοτρίων ἐφιέμενοι, κατὰ πάντων στρατεύουσι τῶν ἐθνῶν.

s΄. «Dio " idou egō egeirō tous Chaldaious, to ethnos to pikron kai to tachinon, kai "5 to poreuomenon epi ta platē tēs gēs, tou chkatachlēronomę̄sai skēnōmata ouk autou. n Hymin gar tois adikią kai paranomią syzōsi di᾽ ous dyscherainousin hoi tēs Pronoias agnoountes tous nomous, tous ōmotatous kai oxytatous epaxō Chaldaious, hoi tōn allotriōn ephiemenoi, kata pantōn strateuousi tōn ethnōn.

6. "Therefore, behold, I am raising up the Chaldeans, the bitter and swift nation, which goes over the breadth of the earth to take possession of dwellings not its own." For upon you, he says, who live with injustice and lawlessness, on whose account those who do not know the laws of providence are vexed, I will bring the most savage and swiftest Chaldeans, who covet what belongs to others and campaign against all the nations.

Hab 1:6 (quotation, high confidence)

Notes and citation

Summary: God answers that he will bring the savage Chaldeans on the lawless people of Judah.

  • Lemma: Hab 1:6.

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-6

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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.

8.1.7PG 81

ζ΄, « Φοδερὸς καὶ ἐπιφανής ἐστιν ἐξ "6 αὐτοῦ τὸ κρῖμα αὐτοῦ ἔσται, καὶ τὸ λῆμμα αὐτοῦ ἐξ αὐτοῦ ἐξελεύσεται. » Ἐπίσημός ἐστι, καὶ ἱκανὸς ἐκ μόνης ἐχδειματῶσαι τῆς φήμης. Δικάζει δὲ, οὐ νόμοις ἀλλοτρίοις ἀκολουθῶν, ἀλλὰ τὸ παραστὰν ποιεῖται νόμον. Τοῦτο δὲ ὁ Σύμμαχος σαφέστερον τέθεικεν’ « Αὐτὸς ἑαυτῷ δικάσει, καὶ δόγμα τὸ "7 ἑαυτοῦ π΄. ε Καὶ ἐξαλοῦνταιδ ὑπὲρ παρδάλεις οἱ ἵπποι αὐτοῦ ",, καὶ "᾽ ὀξύτεροι ὑπὲρ τοὺς λύχονς τῆς ᾿Αραδίας " καὶ ἐξιππάσονται οἱ ἱππεῖς αὐτοῦ, καὶ ὁρμή σουσι μακρόθεν, καὶ πετασθήσονται ὡς ἀετὸς πρόθυμὸς εἰς τὸ φαγεῖν. » Διὰ πάντων δὲ τὴν ῥώμην ς αὐτῶν, καὶ τὴν ἀνδρείαν, καὶ τὴν ταχύτητα προεσήμῆνε. Τοιοῦτος γὰρ ἐν μὲν πτηνοῖς ὁ ἀετὸς, ᾧ τοὺς ἱππέας εἴκασεν" ἐν δὲ θηρίοις αἱ παρδά(λεις, καὶ τῆς ᾿Αραδίας οἱ «ἰύκοι, οἷς τῶν ἵππων παρέθαλε τὴν ὀξύτητα.

z΄, « Phoderos kai epiphanēs estin ex "6 autou to krima autou estai, kai to lēmma autou ex autou exeleusetai. » Episēmos esti, kai hikanos ek monēs echdeimatōsai tēs phēmēs. Dikazei de, ou nomois allotriois akolouthōn, alla to parastan poieitai nomon. Touto de ho Symmachos saphesteron tetheiken’ « Autos heautǭ dikasei, kai dogma to "7 heautou p΄. e Kai exalountaid hyper pardaleis hoi hippoi autou ",, kai "᾽ oxyteroi hyper tous lychons tēs ᾿Aradias " kai exippasontai hoi hippeis autou, kai hormē sousi makrothen, kai petasthēsontai hōs aetos prothymos eis to phagein. » Dia pantōn de tēn rhōmēn s autōn, kai tēn andreian, kai tēn tachytēta proesēmēne. Toioutos gar en men ptēnois ho aetos, hǭ tous hippeas eikasen" en de thēriois hai parda(leis, kai tēs ᾿Aradias hoi «iykoi, hois tōn hippōn parethale tēn oxytēta.

7. "He is fearsome and conspicuous; his judgment will be from himself, and his burden will go forth from himself." He is notable, and able to strike terror by his fame alone. He judges not by following the laws of others, but makes a law of whatever he pleases. Symmachus put this more clearly: "He will judge for himself, and his own decree …" (8) "And his horses will leap beyond leopards, and they are swifter than the wolves of Arabia; and his horsemen will ride out and rush from afar, and will fly like an eagle eager to eat." Through all these he signified in advance their strength, their courage, and their speed. For such among birds is the eagle, to which he likened the horsemen; and among beasts the leopards and the wolves of Arabia, to which he compared the swiftness of the horses.

Textual problem in this passage: see the notes.

Hab 1:7 (quotation, high confidence) · Hab 1:8 (quotation, high confidence)

Notes and citation

Summary: The Chaldeans are a law to themselves, and their strength and speed are pictured by the eagle, the leopard, and the wolf.

  • Lemma: Hab 1:7–8. The end of the quotation from Symmachus is lost in the scan.

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-7

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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.

8.1.9PG 81

θ΄. « Συντέλεια ἐπ᾽ 5' ἀσεδεῖς ἥξει, ἀνθεστηχότας προσώποις αὐτῶν ἐξεναντίας. » Οὗτοι τοῖς δυσσεθέσι» ὄλεθρον ἐπάξουσι παντελῆ, καὶ ταῦτα πολεμεῖν αὐτοῖς καὶ παρατάττεσθαι πειρωμένοις. Καὶ τοῦτο δὲ σαφέστερον ὁ Σύμμαχος τέθεικε" ε Πάντα εἰς πλεονεξίαν ἥξει, ἡ πῥῤόσοψις τοῦ προσώπου αὐτῶν ἄνεμος καύσων. » Καθάπερ γὰρ τῶν ἵπκων καὶ τῶν ἱππέων παραθολιχῶς ἔδειξε τὴν ταχύτητα“ οὕτῳ καὶ τῶν προσώπων τὸ θηριῶδες ἀνέμῳ ἀπείχααςε καύσωνι. "Ὥσπερ γὰρ ἐκεῖνος καίει τὰ γυμνὰ τῶν Ρ σωμάτῳν, οὕτως ἱκανὴ τῶν Χαλδαίων ἡ θέα τῶν ὁρώντων κατασθέσαι τὸ ἄνθος. « Καὶ συνάξει ὡς ἄμμον αἱ ν. Καὶ αὐτὸς ἐν βασιλεῦσιν ἐντρυφήῆσει, καὶ τύραννος παίγυια αὐτοῦ καὶ αὐτὸς εἰς πᾶν ὀχύρωμα ἐμπαίξεται, καὶ βαλεῖ χῶμα, καὶ κρατήσει αὐτοῦ. » Παίξων γὰρ μᾶλλον, ἣ σπουδάζων, καὶ τὰς ἐννόμους βασιλείας, "5 καὶ τὰς παρανόμους καταλύσει τυραννίδας, καὶ χώμασι καὶ μηχανήμασι κεχρημένος, πάντα περί- … ὕολον ὀχυρὸν ἐκ βάθρων ἀνασπάτ:: “ ἀλλὰ ταύτην αὐτοῦ τὴν μανίαν ὁ ἀγαθὸς θεασάμενος Δεσπότης, ἐλεήσει τοὺς ταῖς συμφοραῖς ταύταις περιπεσόντας.

th΄. « Synteleia ep᾽ 5' asedeis hēxei, anthestēchotas prosōpois autōn exenantias. » Houtoi tois dyssethesi» olethron epaxousi pantelē, kai tauta polemein autois kai paratattesthai peirōmenois. Kai touto de saphesteron ho Symmachos tetheike" e Panta eis pleonexian hēxei, hē prhrosopsis tou prosōpou autōn anemos kausōn. » Kathaper gar tōn hipkōn kai tōn hippeōn paratholichōs edeixe tēn tachytēta“ houtǭ kai tōn prosōpōn to thēriōdes anemǭ apeichaase kausōni. "Hōsper gar ekeinos kaiei ta gymna tōn R sōmatǭn, houtōs hikanē tōn Chaldaiōn hē thea tōn horōntōn katasthesai to anthos. « Kai synaxei hōs ammon hai n. Kai autos en basileusin entryphēēsei, kai tyrannos paiguia autou kai autos eis pan ochyrōma empaixetai, kai balei chōma, kai kratēsei autou. » Paixōn gar mallon, hē spoudazōn, kai tas ennomous basileias, "5 kai tas paranomous katalysei tyrannidas, kai chōmasi kai mēchanēmasi kechrēmenos, panta peri- … hyolon ochyron ek bathrōn anaspat:: “ alla tautēn autou tēn manian ho agathos theasamenos Despotēs, eleēsei tous tais symphorais tautais peripesontas.

9. "An end will come upon the ungodly, those who stand against their faces directly." These will bring complete destruction on the impious, even when they try to make war on them and draw up against them. Symmachus put this too more clearly: "All will come for gain; the look of their face is a burning wind." For just as he showed figuratively the speed of the horses and horsemen, so he likened the ferocity of their faces to a burning wind. For as that wind scorches the bare parts of the body, so the very sight of the Chaldeans is enough to quench the bloom of those who see them. "And he will gather captives like sand. (10) And he will make sport among kings, and tyrants are his playthings; and he will mock at every stronghold, and will cast up a mound and take it." For in sport rather than in earnest he will overthrow both lawful kingdoms and lawless tyrannies, and, using mounds and siege engines, … tear up every stronghold from its foundations. But the good Master, seeing this madness of his, will have pity on those who have fallen into these calamities.

Hab 1:9 (quotation, high confidence) · Hab 1:10 (quotation, high confidence)

Notes and citation

Summary: The Chaldeans will destroy the ungodly and overthrow kings and strongholds as if in sport, but God will have pity on their victims.

  • Lemma: Hab 1:9; Theodoret goes on to Hab 1:10. In the scan the word "captives" (αἰχμαλωσίαν) is cut short. Migne's Latin column and footnotes, which had leaked into the comment on 1:10, are removed; a few Greek words were lost with them (…).

Notes on the original text

  • Digital text corrected (Migne's Latin column and footnotes read as Greek letters): [ἴοἱ ἴα, φαΐ ἂρἀϊδίων. » δἰ νὲ λιιίοα ες, οἱ ἀδογοίυπι δι απι ἜχϑοαιίυΓ, » οἱ ἰδίου τη ἀνε; ί. Γαϑὶ μι « Επ οἰ τ, εἰ (γοἱ ὃ ( αὐτῶν. 8 καὶ --- ᾿Αραθ, ἢ 685. ἰῃ ἃ. δι ἐπι Α εἰς. “1 δόγμ. τό, Ο δόγματι. " Α ἐξαλοῦται. " βασ, χ. τ. καρ. θ68. ἴῃ (ἰ. τὸ Ὁ ἵπ πϑ βουϊ ον ἀϊᾶπὶ σοι ο δα, ργορὶ 05. οὐἷτ, οἱ ἀτὶδια οἱ ἴω ἴδ οἱ οἱ Αἀ Ποῦ, μαι, οἱ 1541. οἱ πο ἴῃ [ἃαυῶ πος νανὶ οὐ πὶ, οἱ ἈΓΠΡΑΧΙ διιη ἴῃ τοί οι 810. οἱ Α → … .

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-9). (abbreviation not yet checked)

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

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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.

8.1.11PG 81

ια΄. « Τότε γὰρ, φησὶ, μεταξαλεῖ τὸ πνεῦμα αὐτοῦ "5, καὶ διελεύσετας, καὶ ἐξιλάτετα:. » Ἐΐς οἶκτον γὰρ μεταδαλὼν τὴν ὀργὴν Ὥεως ἔσται, καὶ σδέσ.: τὰ λυπηρά. Διὸ λίαν ἐκπλαγεὶς ὁ προφήτης τὴν θείαν φιλανθρωπίαν, ἐδόησεν" ε« Αὕὔτη ἡ ἰσχὺς τῷ Θεῷ μου. » Σοὶ γὰρ μόνῳ πρόσεστιν, ὦ Δέσποτα, δύναμες, καὶ χολάξειν ὡς βούλει, καὶ μεταθάλλειν τὴν τιμωοίαν εἰς ἕλεον. ᾿

ia΄. « Tote gar, phēsi, metaxalei to pneuma autou "5, kai dieleusetas, kai exilateta:. » Eïs oikton gar metadalōn tēn orgēn Hōeōs estai, kai sdes.: ta lypēra. Dio lian ekplageis ho prophētēs tēn theian philanthrōpian, edoēsen" e« Hauytē hē ischys tǭ Theǭ mou. » Soi gar monǭ prosestin, ō Despota, dynames, kai cholaxein hōs boulei, kai metathallein tēn timōoian eis heleon. ᾿

11. "Then," he says, "he will change his spirit, and will pass through, and will make propitiation." For changing his wrath into pity he will be merciful and quench what is grievous. Therefore the prophet, greatly astonished at the divine love for humankind, cried out: "This is the strength of my God." For to you alone, O Master, belongs the power both to punish as you will and to change the punishment into mercy.

Hab 1:11 (quotation, high confidence)

Notes and citation

Summary: Theodoret reads the verse of God turning his wrath into mercy, which the prophet hails as God's strength.

  • Lemma: Hab 1:11. Theodoret takes the subject of the verse to be God.

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-11). (abbreviation not yet checked)

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

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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.

8.1.12PG 81

ιβ΄. ε« Οὐκὶ σὺ ἀπ᾽ ἀρχῆς, Κύριε δ", ὁ Θεός μου "5 ὁ ἅγιος, καὶ οὐ μὴ ἀποθάνωμεν; ν ΣῈ γὰρ ἄνωθεν Δεσπότην καὶ Θεὸν ἐγνωκότες, καὶ τῶν ὄντων ἀπάντων ὑπέρτερον, τῆς παρὰ σοῦ σωτηρίας τυγχάν»» μεν. » Κύριε, εἰς κρῖμα τέταχας αὐτὸν 5, καὶ ἔπλασέ με τοῦ ἐλέγχειν παιδείαν αὐτοῦ. » Εἰς τοῦτό με, φησὶν, ἄνωθεν εἰς τὸ εἶναι παρήγαγες, ὥστε καὶ τοὺς ἁμαρτάνοντας διελέγχειν, καὶ τὰ: ἔπεφερημένας προλέγειν παιδείας.

ib΄. e« Ouki sy ap᾽ archēs, Kyrie d", ho Theos mou "5 ho hagios, kai ou mē apothanōmen? n SE gar anōthen Despotēn kai Theon egnōkotes, kai tōn ontōn apantōn hyperteron, tēs para sou sōtērias tynchan»» men. » Kyrie, eis krima tetachas auton 5, kai eplase me tou elenchein paideian autou. » Eis touto me, phēsin, anōthen eis to einai parēgages, hōste kai tous hamartanontas dielenchein, kai ta: epepherēmenas prolegein paideias.

12. "Are you not from the beginning, O Lord, my holy God, and we shall not die?" For having known you from of old as Master and God, higher than all that exists, we obtain the salvation that comes from you. "O Lord, you have appointed him for judgment, and he has formed me to reprove his discipline." For this, he says, you brought me into being from the beginning: that I should both reprove those who sin and foretell the punishments brought upon them.

Hab 1:12 (quotation, high confidence)

Notes and citation

Summary: The prophet confesses the eternal, holy God as the source of salvation and says he was made to reprove sinners and foretell their punishment.

  • Lemma: Hab 1:12.

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-12

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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.

8.1.13PG 81

«Υ', ιδ΄, « Καθαρὸς ὁ" ὀφθαλμός σου" τοῦ μὴ ὁρᾶν πονηρὰ, καὶ ἐπιδλέπειν ἐπὶ 5 πόνους οὗ δυνήτῃ " σεις δ' ἐν τῷ χαταπίνειν ἀσεδῇ τὸν δίκαιον 5"; Καὶ ποιήσεις. τοὺς ἀνθρώπους ὡς τοὺς ἰχθύας τῆς θαλάσ.σης, καὶ ὡς ἑρπετὰ 55 οὐκ ἔχοντα ἡγούμενον; » Τὴν μὲν οὖν ἐν τῷ προοιμίῳ κειμένην ἐπαπόρησιν διὰ τοὺς ἐν τῇ Ἱερουσαλὴμ παρανομοῦντας τέϑειχε, προθεσπίσας δὲ τὴν διὰ δ᾽ τῶν Χαλδαίων ἐπαχθησο. μένην αὐτοῖς τιμωρίαν, καὶ εἰδὼς ὡς καὶ περὴ τοὺτοῦ πολλοῖς τεχθήσεται ζήτησι;, ἀνθ᾽ ὅτου τοῖς πονηροτάτοις τοὺς μείζονα πταίσαντας παραδέδωκε, τὰ νῦν εἰρημένα τέθεικεν, οὐκ ὡς αὐτὸς τὴν θείαν περιεργαζόμενος πρόνοιαν, (πῶς γὰρ ὅγε εἰς ἔλεγχον τῶν ἄλλων διαπλασθῆναι φήσας:) ἀλλὰ τῶν τὰ τοιαὔτα ζητούντων τοὺς λογισμοὺς διαγράψας. Καί φησιν “ Ὅτι πᾶσαν βδελύττῃ πονηρίαν, ἐπίσταμαι" δικαιοσύνης γὰρ ὑπάρχεις πηγή" ἐφέεμαι δὲ μαθεῖν, τί δήπότε τοὺς ἀλαζόνας καὶ ἀναλγγ,σίαν νοσοῦντας, εὐπράττειν ἑᾷς, καὶ περιορᾷς ὑπὸ τῶν δυσσεθούντων τοὺς οὐ τοιούτους ἀδικουμένους. Τὸν γὰρ δίκαιον ἐνταῦθα οὐ τὸν ἐν ἅπασι δίκαιον κέκληκεν, ἀλλὰ κατὰ σύγκρισιν τὸν τοῦ ἀδιχοῦντος δικαιότερον. Οὕτω γὰρ καὶ ὁ ᾿Ακύλας, καὶ ὁ Σύμμαχος, καὶ θεοἀσεθοῦς τὸν δικαιότερον αὑτοῦ. » Οὕτω δὲ καὶ τούτῶν γιγνομένων, οὐδὲν διοίσει τῶν ἀνθρώπων ἡ φύσις, τῶν ἐν τοῖς ὕδασι διαιτωμένων ἀλόγων, ἃ οὔτε νομοθέτας, οὔτε κριτὰς ἔχουσιν" ἀλλ᾽ εἰς βορὰν τοῖς δυνατωτέροις οἱ ἀσθενέστεροι πρόκεινται. Κατὰ τούτους γὰρ καὶ οὗτος κακῶς τῇ δυναστείᾳ χρώμενος. Λέγει

«Y', id΄, « Katharos ho" ophthalmos sou" tou mē horan ponēra, kai epidlepein epi 5 ponous hou dynētę̄ " seis d' en tǭ chatapinein asedę̄ ton dikaion 5"? Kai poiēseis. tous anthrōpous hōs tous ichthyas tēs thalas.sēs, kai hōs herpeta 55 ouk echonta hēgoumenon? » Tēn men oun en tǭ prooimiǭ keimenēn epaporēsin dia tous en tę̄ Hierousalēm paranomountas teϑeiche, prothespisas de tēn dia d᾽ tōn Chaldaiōn epachthēso. menēn autois timōrian, kai eidōs hōs kai perē toutou pollois techthēsetai zētēsi?, anth᾽ hotou tois ponērotatois tous meizona ptaisantas paradedōke, ta nyn eirēmena tetheiken, ouk hōs autos tēn theian periergazomenos pronoian, (pōs gar hoge eis elenchon tōn allōn diaplasthēnai phēsas:) alla tōn ta toiauta zētountōn tous logismous diagrapsas. Kai phēsin “ Hoti pasan bdelyttę̄ ponērian, epistamai" dikaiosynēs gar hyparcheis pēgē" epheemai de mathein, ti dēpote tous alazonas kai analng,sian nosountas, euprattein heąs, kai periorąs hypo tōn dyssethountōn tous ou toioutous adikoumenous. Ton gar dikaion entautha ou ton en hapasi dikaion keklēken, alla kata synkrisin ton tou adichountos dikaioteron. Houtō gar kai ho ᾿Akylas, kai ho Symmachos, kai theoasethous ton dikaioteron hautou. » Houtō de kai toutōn gignomenōn, ouden dioisei tōn anthrōpōn hē physis, tōn en tois hydasi diaitōmenōn alogōn, ha oute nomothetas, oute kritas echousin" all᾽ eis boran tois dynatōterois hoi asthenesteroi prokeintai. Kata toutous gar kai houtos kakōs tę̄ dynasteią chrōmenos. Legei

13–14. "Your eye is pure so as not to see evil, and you cannot look upon toils. [Why do you look upon despisers? Will you be] silent while the ungodly swallows up the righteous? And will you make human beings like the fish of the sea, and like creeping things that have no leader?" He set down the perplexity at the beginning on account of those who were transgressing in Jerusalem; but having foretold the punishment to be brought on them through the Chaldeans, and knowing that many would raise the question about this too, why he had handed over those who had sinned to the most wicked, who sinned more greatly, he has set down what is now said, not as himself prying into divine providence (for how could he, when he said he had been formed to reprove others?), but describing the reasonings of those who ask such things. And he says: That you abhor all wickedness I know, for you are the fountain of righteousness; but I wish to learn why you let the boastful and those who suffer from insensibility prosper, and overlook those who are not such being wronged by the impious. For here he has called "righteous" not one righteous in all things, but, by comparison, one more righteous than the wrongdoer. So too Aquila and Symmachus: "… the ungodly … one more righteous than himself." And when these things happen in this way, the nature of human beings will differ in nothing from the irrational creatures that live in the waters, which have neither lawgivers nor judges, but the weaker lie as food for the stronger. For like these, this man too uses his power wickedly. He says

Textual problem in this passage: see the notes.

Hab 1:13 (quotation, high confidence) · Hab 1:14 (quotation, high confidence)

Notes and citation

Summary: The prophet voices the question why God lets the Chaldeans, worse than Judah, devour those more righteous than themselves, as if people were fish without a ruler.

  • Lemma: Hab 1:13–14. Part of the lemma is lost in the scan and is supplied in brackets from the LXX. The renderings of Aquila and Symmachus are garbled in the scan (…). The sentence continues in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-13

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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.

8.1.15PG 81

ιε΄, ττ΄. ε« Συντέλειαν “5 ἐν ἀγκίστρῳ ἀνέσπασεν "᾽ αὑτὸν, καὶ εἴλκυσεν αὐτὸν ἐν ἀμφιδλήστρῳ αὑτοῦ, καὶ συνήγαγεν αὑτὸν ἐν ταῖς σαγήναις αὐτοῦ. Ἕνεχεν τούτου εὐφρανθήσεται, καὶ χαρήπεται ἧ καρδία αὐτοῦ 55, Ενξχεν τούτου θύσει τῇ σαγήνῃ αὑτοῦ, καὶ θυμιάσε: τῷ ἀμφιδλήστρῳ αὑτοῦ " ὅτι 5 ἐν αὐτοῖς ἐλίπανε μερίδα αὑτοῦ, καὶ τὰ βρώματα αὐτοῦ ἐχλεχτά. ν Τοσαύτην γὰρ περίκειται! δύναμιν, ὡς ὁλόκληρα ἔθνη καθάπερ τινὶ σαγήνῃ καὶ ἀγχί» στρῳ θηρεύειν, καὶ τῇ θήρᾳ ἐπεντρυφᾶν. Εἰς δὲ τὸ τῆς ἀλαζονείας πάθος ἐντεῦθεν ἐκπίπτων, αἰτίαν τῶν γιγνομένων μόνην τὴν οἰκείαν οἴεται δύναμιν, καὶ ταύτῃ τὰς θείας προσφέρειν παραχελεύει τιμάς. Τοῦτο δὲ σαφέστερον ἡμᾶς ὁ θεῖος ἐδίδαξε Δανιὴλ, χρυπῖν αὐτὸν εἰκόνα κατασκευάσαι φἧσας, καὶ ταύτὴν προσκυνῇσαι τῶν ὑπηκόων ἀναγκάσαι τὸ πλῆθος, καὶ πρὸς τοῖς ἀρχομένοις τοὺς ἄρχοντας. Καὶ ὁ θεῖος δὲ Ἡσαΐας, καὶ τὴν ἀλαζονείαν αὐτοῦ καὶ τὴν τιμω- Οἷαν κατὰ ταυτὸν τραγῳδῶν, καὶ τοὺς λογισμοὺς αὑτοῦ δήλους ποιῶν, φησίν" « ᾿Αναδήσομαι ἐπὶ τῶν νεφελῶν, ἐπάνω τῶν ἄστρων τοῦ οὐρανοῦ θήσω τὸν θρόνον μου " καταλήψομαι τὴν οἰκουμένην ὡς νοσσιὰν, καὶ ὡς καταλελειμμένα ὡὧλ ἀρῶ. ν Οἷς εὐθὺς ἐπιφὲρει: " « Ὑποχάτω σου στρώσουσι σῆψιν, καὶ τὸ κάλυμμά σου σκώληξ. » Καὶ ὁ μακάριος "Λμθακοὺμ ὁ προφήτης φησί " « θύσει τῇ σαγήνῃ αὑτοῦ, καὶ θυμιάσει τῷ ἀμφιθλήστρῳ αὑτοῦ, ὅτι ἐν αὐτοῖς ἐλίπανε μερίδα αὑτοῦ, καὶ τὰ βρώματα αὐτοῦ ἐκλεχτά. (τζ΄.) Διὰ τοῦτο ἀμφιβαλεῖ τὸ ἀμφίόληστρον αὑτοῦ, καὶ διαπαντὸς ἀποκτενεῖ ἔθνη, καὶ 75 οὐ φείσεται.» ᾿Εξουρίων γὰρ φερόμενος, καὶ ῥᾳδίως σαγηνεύων οὖς βούλεται, καὶ κακοῦ τινος πεῖραν τέως οὐδεμίαν λαθὼν, καὶ κατὰ τῶν ἄλλων ἐθνῶν ἐπιχειρήσε:, καὶ οὐ παύσεται

ie΄, tt΄. e« Synteleian “5 en ankistrǭ anespasen "᾽ hauton, kai eilkysen auton en amphidlēstrǭ hautou, kai synēgagen hauton en tais sagēnais autou. Henechen toutou euphranthēsetai, kai charēpetai hē kardia autou 55, Enxchen toutou thysei tę̄ sagēnę̄ hautou, kai thymiase: tǭ amphidlēstrǭ hautou " hoti 5 en autois elipane merida hautou, kai ta brōmata autou echlechta. n Tosautēn gar perikeitai! dynamin, hōs holoklēra ethnē kathaper tini sagēnę̄ kai anchi» strǭ thēreuein, kai tę̄ thērą epentryphan. Eis de to tēs alazoneias pathos enteuthen ekpiptōn, aitian tōn gignomenōn monēn tēn oikeian oietai dynamin, kai tautę̄ tas theias prospherein paracheleuei timas. Touto de saphesteron hēmas ho theios edidaxe Daniēl, chrypin auton eikona kataskeuasai phēsas, kai tautēn proskynę̄sai tōn hypēkoōn anankasai to plēthos, kai pros tois archomenois tous archontas. Kai ho theios de Hēsaïas, kai tēn alazoneian autou kai tēn timō- Hoian kata tauton tragǭdōn, kai tous logismous hautou dēlous poiōn, phēsin" « ᾿Anadēsomai epi tōn nephelōn, epanō tōn astrōn tou ouranou thēsō ton thronon mou " katalēpsomai tēn oikoumenēn hōs nossian, kai hōs kataleleimmena hōōl arō. n Hois euthys epipherei: " « Hypochatō sou strōsousi sēpsin, kai to kalymma sou skōlēx. » Kai ho makarios "Lmthakoum ho prophētēs phēsi " « thysei tę̄ sagēnę̄ hautou, kai thymiasei tǭ amphithlēstrǭ hautou, hoti en autois elipane merida hautou, kai ta brōmata autou eklechta. (tz΄.) Dia touto amphibalei to amphiolēstron hautou, kai diapantos apoktenei ethnē, kai 75 ou pheisetai.» ᾿Exouriōn gar pheromenos, kai rhądiōs sagēneuōn ous bouletai, kai kakou tinos peiran teōs oudemian lathōn, kai kata tōn allōn ethnōn epicheirēse:, kai ou pausetai

15–17. "He drew up the end with a hook, and dragged it in his casting net, and gathered it in his dragnets. Therefore he will rejoice, and his heart will be glad. Therefore he will sacrifice to his dragnet and burn incense to his casting net, because by them he has fattened his portion, and his foods are choice." For he is invested with such power as to hunt whole nations as with a dragnet and a hook, and to revel in the catch. Falling from there into the passion of arrogance, he thinks his own power the only cause of what happens, and orders divine honors to be offered to it. The divine Daniel taught us this more clearly, saying that he made a golden image and forced the multitude of his subjects, and the rulers besides the ruled, to worship it. And the divine Isaiah, lamenting his arrogance and his punishment together and making his thoughts plain, says: "I will go up upon the clouds; above the stars of heaven I will set my throne; I will seize the world like a nest, and take it up like abandoned eggs." To this he at once adds: "Beneath you they will spread rot, and the worm will be your covering." And the blessed Habakkuk the prophet says: "He will sacrifice to his dragnet and burn incense to his casting net, because by them he has fattened his portion, and his foods are choice. (17) Therefore he will cast his casting net, and will continually kill nations, and will not spare." For being carried along by favorable winds, easily netting whom he wishes, and having had as yet no experience of any misfortune, he will attack the other nations as well and will not cease

Hab 1:15 (quotation, high confidence) · Hab 1:16 (quotation, high confidence) · Hab 1:17 (quotation, high confidence) · Dan 3:1 (allusion, high confidence) · Isa 14:13 (quotation, high confidence) · Isa 14:14 (quotation, high confidence) · Isa 10:14 (quotation, high confidence) · Isa 14:11 (quotation, high confidence)

Notes and citation

Summary: The Babylonian king, who nets nations like fish, credits his own power and demands worship, as Daniel and Isaiah also show.

  • Lemma: Hab 1:15–17. Daniel: Dan 3:1–7. Isaiah: Isa 14:13–14 combined with 10:14, then 14:11. Migne's footnotes and Latin column, which had leaked into the lemma and the comment, are removed. The sentence continues in the next section.

Notes on the original text

  • Digital text corrected (Migne's Latin column read as Greek letters; Migne's footnotes leaked into the lemma): δ αὖτ, Π65. ἰπ ἃ. δ'Ὰ Κύριος. 58 σου, Ὠρ5. '"., 55 ἐπί, χ Δ οἱ (Υ εαιρρ]. αὐτόν. δ) ἃ συντέλιιαν. "" ἀν. -- ἀμφ. αὐτι 905. ᾽ν. Δ. ὅδ μου, ἴῃ Δ ροβὶ ἅγιος ροηϊξι. 60 (Σ ἱνατί. “8. ϑιρία, ἢ. 1, ν. 1210, ὡσεὶ ἔρπ. μὴ ἔχ., κι τι ). Ο ὡς τά, δὲ (, αὐτό. ΛΜ ὁ. ὺ5. ἴθ.. “ Λ οιἐ(Σ παρασιωπήσῃ. “ἢ δίκ. Α Δ]. ὑπὲρ ὦν δὲ τὴν διά. ἔχ ὁ παρ), γαὶ Κὶ → καὶ ; Α σγαβανὶξ δου ἴῃ βδροηΐβ 5118. ῬγΟρΡίΟΡ ἰος ἰᾳίαμι- → ; ἴῃ οἷονομί, οἱ ργβάδλπι ἴῃ ἀθ}1ο}}9. Πα οἱ μᾶπο υἱ δἀογαγοηῖ, βϑυθάϊιονα πη πα ἰτα ἀὐ πὸπὶ, οἱ Οϑἰο 65, αἷι τ ε Αϑορηϊαπὶ Ιλ.» ρξ: → ρει: .

Cite (SBL): Theodoret, Comm. Proph. min. 8.1.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-1-15

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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.