Sophia Scriptura

Commentary on the Twelve Minor Prophets 1.12.1–1.13.15

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 3 passages

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

Preface 1, chapter 12

1.12.1PG 81

ιβ΄. ε« Ἐχύχλωσέ με ἐν ψεύδει. Ἐφραΐμ, καὶ ἐν ὁπεδείᾳ 15 οἶκος Ἰσραὴλ καὶ Ἰούδα. » Ἐγὼ μὲν, φησὶ, τοσαύτης αὐτοὺς ἀξιῶ προμηθείας “ αὐτοὶ δὲ τοῖς τῆς ἐμῆς προαιρούμενοι θεραπείας. ε Νῦν ἔγνω αὖτοὺς ὁ Θεὸς, καὶ λαὺς ἅγιος κεκλήσεται Θεοῦ. ν» ᾿Αλλ᾽ - ὅμως καὶ τοιούτους ὄντας ἐπιμελείας ἀξιώσω, καὶ λαὸν τῷ Θεῷ τῶν ὅλων ἀφίέραμενον χρηματίσαι ποιήσω. α΄. « Ὁ δὲ Ἑφραῖμ, πονηρὸν πνεῦυα, ἐδίωξε γαύσωνα ὅλην τὴν ἡμέραν. ν Καὶ διδάτχων, τί καύσωνα καλεῖ, ἐπάγει " « Κενὰ καὶ μάταια ἐπλήθυνε, καὶ διαθήκην μετὰ ᾿Ασσυρίων ἔθετο, καὶ ἔλαιον εἰς Αἴγυπτον ἑνεπορεύετο. » Πογηρὸν πνεῦμα τὴν πονηρὰν προσαγορεύει προαίρεσιν " τὴν δὲ περὶ τὸν καύσωνα σπουδὴν, τὸν οὐ μόνον ἄκαρπον, ἀλλὰ καὶ ἐπιζήμιον λέγει πόνον. Ἐμοῦ γὰρ, φησὶ, τοιαύτῃ περὶ αὐτοὺς χεχρημένου τῇ γνώμῃ, μοχθηρίᾳ συζῶντες βουνοὺς καὶ πλῆθος εἰδώλων ἀνέστησαν" ταῦτα γὰρ κενὰ καὶ μάταια χέχλτχκεν, ἃ δίκην καύσωνος ἅπαντας αὐτῶν διαφθερεῖ τοὺς καρπούς. Πρὸς δὲ τούτοις, καὶ τῆς ἐμῆς σφᾶς αὐτοὺς ἀποστήσαντες κηδεμονίας, νῦν μὲν τὸν ᾿Ασσύριον προστατεύειν αὐτῶν ἐλιπάρησαν, νῦν δὲ τῶν Αἰγυπτίων τὴν ἐπικουρίαν ἐζήτησαν. ἘΔλαίου γὰρ ἐμπορίαν τοῦτο καλεῖ, Οὐ γὰρ τῆς ἐμπορίας κατηγορεῖ, ἀλ᾽ὰ Β τῶν δύο τὸ ἕτερον αἰνίττεται " ἢ ὅτι τὸ ἔλαιον οἷόν τι δῶρον τῷ τῶν Αἰγυπτίων προσέφερον βασιλεῖ, ἣ ὅτι χρυσὸν προσφέροντες τὸν παρ᾽ ἐκείνου ἐπήγγελλον ἔλεον, ἐπίκουρον αὐτοῖς γενέσθαι παρακαλοῦντες. β΄. ε Καὶ χρίσις τῷ Κυρίῳ πρὸς Ἰούδαν, τοῦ ἔκδικῇσαι τὸν Ἰαχὼδ κατὰ τὰς ὁδοὺς αὐτοῦ, καὶ κατὰ τὰ ἐπιτηδεύματα αὐτοῦ ἀνταποδώσει αὐτῷ. » ᾿Αλλὰ γὰρ τούτων οὕτω παρ᾽ αὐτῶν γιγνομένων, δικαστήριον συγχροτήσω. καὶ τὴν τοῦ Ἰούδα παρανομίαν ἐλέγξω, καὶ δικαίαν κατ' αὐτοῦ τὴν ψῆφον ἐξοίσω, ὅτι τοῦ προπάτορος τὴν ἀρετὴν οὐκ ἐζήλωσεν, ἀλλὰ τῇ δυσσεδείᾳ τὸν πρόγονον ὕδρισεν. Εἶτα τὰ κατὰ τὸν Ἰαχὼδ τὸν πατριάρχην εἰς μέσον φέρει, τῇ παραθέσει τῆς πατρῴας ἀρετῆς ἐναργέστερον τὴν τούτων διελέγχων παρανομίαν. Υ΄, δ΄. « Ἐν τῇ κοιλίᾳ ἑπτέρνισε τὸν ἀδελφὸν αὖποῦ, καὶ ἐν κόποις αὑτοῦ ἴσχυσε πρὸς Θεόν. Καὶ ἐνίσχυσε μετὰ ἀγγέλου, καὶ ἠδυνήθη. » Ἐκεῖνο;, φησὶ, καὶ κατ' αὐτὸν τὸν τῶν ὠδίνων καιρὸν τῆς τοῦ ἀδελφοῦ πτέρνης ἐπειλημμένος εἰς φῶς προελήλυθε, προσημαίνων οἷος ἔσται, καὶ ὅτι τῶν πρωτο' τοχίων διὰ τῆς καλῆς ἀπάτης κομιεῖται τὴν εὐλογίαν. Καὶ τοῦ χρόνου δὲ προελθόντος εἰς ἄνδρα τελέσας, οὕτως ἐν τοῖς τῆς ἀρετῆς διέπρεῴς πόνοις, ὡς καὶ τὴν θείαν προμήθειαν ἐπισπάσασθαι, καί ποτε δείσας τὴν ἄφιξιν τοῦ Ἡσαῦ, καὶ τὸν Θεὸν ἀντιδολήσας, οὐκ ἀπλῶς τῆς ἐκεῖθεν ἐπικουρίας ἀπήλαυσεν, ἀλλὰ καὶ παλαίειν ἔδοξε νύκτωρ ὀφθέντι, καὶ δρέπεσθαι τὴν νίκην, ἵνα τὸ δέος τῆς διανοίας ἐχόάλῃ, Ὁ λογισάμενο; ὡς ὁ τοῦ Θεοῦ περιγενέσθαι δόξας, ὑπ᾽ ἀνθρώπων οὐκ ἡττηθήσεται. Τὸν δὲ αὐτὸν καὶ θεὺν καὶ ἄγγειῖον γέχληχεν, ἐπειδὴ καὶ ὁ μακάριος Μωσῆς ἀμφότερα τέθεικε τὰ ὀνόματα. Ὁ γὰρ Κύριος ἡμῶν Ἰησοῦς Χριστὸς, καὶ θεὸς ἰσχυρὸς, καὶ μεγά" λης βουλῆς ἼΛγγελος παρὰ τῷ Ἡσαῖᾳ προσηγόρευται. « Ἔκλαυσαν, καὶ ἐδεήθησάν μον, ἐν τῷ οἴκῳ Ὧν ηὗρόν με, καὶ 1" ἐκεῖ ἐλαλήθη πρὸς αὐτούς. » Τοῦτο οἱ ἄλλοι ἑρμηνευταὶ, καὶ ᾿Ακύλας, καὶ Σύμμαχος, καὶ Θεοδοτίων, ὡς πεοὶ τοῦ Ἰαχὼδ εἰρημένον τεθείκασιν " « Ἔκχλαυσς δ, καὶ ἐδεήθη αὐτοῦ, καὶ ἐν Βαιθὴλ ηὗρεν αὐτόν. » Φεύγων γὰρ ὁ Ἰακὼδ τοῦ ἀδελφοῦ τὴν ἐπιδουλὴν, καὶ πρὸς Λάδαν τὸν θεῖον ἀποδιδράσχων, ἐν τῇ Βαιθὴλ γενόμενος τῆς θείας ἀποκαλύψεως ἔτυχε, καὶ τὰς θείας ἐπαγγελίας ἐδέξατο. ε« Μὴ φοδοῦ γὰρ, φησὶν, Ἰαχὼδ, διότι ἐγὼ ϑετὰ σοῦ εἰμι.» Καὶ κλαίων δὲ, ὡς εἰκὸς, τοὺς λότους ἐκείνους ἐποιήσατο" ε Ἐάν μοι δῷ Κύριος στήσει [6 με μετ᾽ εἰρήνης, ἔσται μοι Κύριος εἰς Θεὸν, καὶ ὁ λίθος, ὅν ἔστησα, ἔσται μοι εἰς οἶκον Θεοῦ, καὶ πάντων, ὧν ἐάν μοι δῷς, δεκάτην ἀποδεχατώφῳ σοι αὐτά. » Καὶ ἐπανιὼν δὲ, κατὰ τὸν τόπον ἐκεῖνον γενόμενος, τὸν εὐεργέτην ὑμνῶν ἔλεγεν, ὅτι « Ἐν τῇ 7 ῥάδδῳ μου ταύτῃ παρῆλθον τὸν Ἰορδάνην, καὶ ἰδοὺ γέγονα εἰς δύο παρεμθολάς. » Τοῦτο τοίνυν οἱ Β περὶ τὸν ᾿Ακύλαν καὶ τὸν Σύμμαχον ἑρμηνεύσαντες παρεδήλωσαν, διδάσκοντες ὅτι ἐν τῇ Βαιθὴλ, ἥτις, φησὶ, νῦν τὸ Ὧν εἴδωλον ἔχει, ὥφθη τῷ Ἰαχώδ - οἱ δὲ ἙΟδδομήχοντα ἐπὶ πληθυντιχὸν ἀπὸ τοῦ ἑνικοῦ μεταθάντες, διδάσχγυσιν ἡμᾶς οὕτω νοεῖν, ὅτι Ὁ μὲν προπάτωρ ὑμῶν τοιοῦτος περὶ ἐμὲ γενόμενος τῆς παρ᾽ ἐμοῦ κηδεμονίας ἠξίωται " ὑμεῖς δὲ τὴν ἐναντίαν ὡδεύσατε, καὶ μεταμελείᾳ δὲ χρήσασθαι βουληθέντες, οὐκ εἰς τὸν ἀφιερωμένον μοι νεὼν ἐληλύθατε, ἀλλὰ παρὰ τὸ Ὧν εἴδωλον ὀλοφυρόμενοι τὴν ἐμὴν ἐζητεῖτε βοήθειαν. Ἐγὼ δὲ καὶ οὕτω παροινούμενος ἐπεφάνην 18 ὑμῖν, καὶ ἐν οἷς ἐχαλέσατε τόποῖς τὰς ἀποκρίσεις ἐποιησάμην. Καὶ τοῦτο διδάσκει σαφῶς ᾿Αμὼς ὁ προφήτης, ἐν τῇ Βαιθὴλ, ἐν ἧ τὸ εἴδωλον ἦν τὸ Ὧν, πᾶσαν ποιησάμενος τὴν προφητεῖαν" πρὸς ὃν καὶ ὁ ᾿Αμασίας, ὁ τῆς Βαιθὴλ ἱερεὺς, ἔφη" « Πορεύου εἰς γῆν Ἰούδα, καὶ μὴ προφήτενε εἰς Βαιθὴλ, ὅτι ἁγίασμα βασιλέως ἐστίν. » ε΄, ς΄.« Ὁ δὲ Κύριος 75 ὁ παντοχράτωρ ἔσται μνημόσννον αὐτοῦ. "Ἔλεον " καὶ κρῖμα φυλάσσου, καὶ ἔγγιζε πρὸς τὸν Θεόν σου διὰ παντός. » Τοιοῦτον ἔχων Δεσπότην, ὃς κατὰ πάντων ἔχει τὸ κράτος, ἄληστον αὐτοῦ διὰ παντὸς ἔχε τὴν μνήμην, καὶ δικαιοσύνης ἀντέχου, καὶ φιλάνθρωπος ἔσο περὶ τὸν πέλα:, καὶ τοῖς θείοις διηνεκῶς ἀκολούθει προστάγμασιν " οὕτω γὰρ τῷ Θεῷ πελάζων ἕξεις αὐτὸν ὑπερμαχοῦντα προθύμως. ζ΄, η΄. ε Χαναὰν, ἐν χειρὶ αὐτοῦ ζυγὸς ἀδικίας " καταδυναστεύειν ἠγάπησε" καὶ εἶπεν Ἐφραΐμ’ Πλὴν τὸν Ἐφραῖμ προσαγορεύει "", Οὕτω γὰρ καὶ ὁ μακάριος λῆμ᾽ « Τὸ σπέρμα σου καὶ ἡ γένεσίς σου, ἐκ τῆς Χαναάν" ὁ πατὴρ σου ᾿Αμοῤῥαῖος, καὶ ἡ μήτηρ σου Χετταία. » Ὧν γὰρ ἐζήλωσαν τὴν ἀσέδειαν, τούτων καὶ τῆς προσηγορίας μετέλαχον. Σὺ τοίνυν, ὦ Ἕρραῖμ, τὴν τοῦ Χαναὰν μιμούμενος πονῆρίαν, ἄδικα ἐκτήσω τὰ τῆς διανοίας ζυγά " τὸ γὰρ δίκαιον τοῦ ἀτιμάζων διατελεῖς, τὴν ἄδικον δυναστείαν ποθεῖς, καὶ ἐπὶ πλούτῳ μέγα φρονεῖς, καὶ ἀλαζονευόμενος σαυτῷ τὴν τούτου συλλογὴν ἐπιγράφεις. Ἰστέον δὲ, ὅτι τὸν ἄδικον ζυγὸν καὶ ὁ μακάριος μνημονεύει Δαδὶδ, λέγων" « Ῥευδεῖς οἱ υἱοὶ τῶν ἀνθρώπων ἐν ζυγοῖς, τοῦ ἀδικῇσαι. » Καὶ τὰ ἐπαγόμενα δὲ συμφωνεῖ τοῖς περὶ τοῦ Ἐφραῖμ εἰρημένοις " « Μὴ ἐλκίξετε ἐπ᾽ ἀδικίαν, καὶ ἐπὶ ἄρπαγμα μὴ ἐπιποθεῖτε' πλοῦτος ἐὰν ῥέῃ, μὴ προστίθεσθε καρδίαν. » Ἑνὸς γὰρ πνεύματος καὶ ταῦτα κἀκεῖνα τὰ νάματα. Καὶ τὸ ἀκροτελεύτιον δὲ ἐκεῖνο, « Ὅτι σὺ ἀποδώσεις ἑκάστῳ κατὰ τὰ ἔργα αὐτοῦ, » συμφωνεῖ τοῖς ἐπαγομένοις ἐνταῦθα" « Πάντες γὰρ οἱ πόνοι αὑτοῦ οὐκ εὐρεθήσονται αὐτῷ δι᾽ ἀδικίας, ἂς Ἦμαρτεν. ν Γυμνωθήσεται γὰρ τῶν τῆς εὐπορίας ἀγαθῶν, δικαίας τῆς παρανομίας ἀπαιτούμενος δίκας. θ΄. « Ἐγὼ δὲ Κύριος ὁ Θεός σου ἄἀνήγαγόν σε ἐκ γῆς Αἰγύπτου. ἔτι κατοιχιῶ σε ἐν σκηναῖς. καθὼς ἐν ἡμέραις ἑορτῆς. » Ἐπειδὴ γὰρ τῆς Αἰγυπτιακῆς δουλείας ἀπαλλαγεὶς λήθῃ τὴν εὐεργεσίαν παρέδωκας, αὖθις οἰκήσεις σκηνὰς, μέτοιχος ἐν τῇ ἀλλοτρία γενόμενος, καὶ ἀναμνησθήσῃ ὧν ἐπετέλεις σκηνῶν ἐν ταῖς ἑορταῖς τρυφῶν, καὶ τῆς ἐν ἐρήμῳ διαγωγῆς πανηγυρίζων τὴν μνήμην. Λέγει δὲ τῆς Σκηνοπηγίας τὴν ἑορτήν. ὑ. ε Καὶ ἐλάλησα 5 πρὸς προφήτας, καὶ ἐγὼ ὁράσεις ἐπλήθυνα, καὶ ἐν χερσὶ προφητῶν ὡμοιώθην.» Ἑνδίκως δὲ τήνδε τὴν τιμωρίαν ὑπομένεις, ἐπειδὴ ταύτης διὰ τῶν προφητῶν τὰς προῤῥήσεις δεξάμενος οὐκ ἔδεισας, οὐδὲ μεταθαλεῖν ἐδουλήθης τὴν γνόμην᾽ καὶ ταῦτα, οὐ διὰ ῥημάτων μόνον, ἀλλὰ καὶ διὰ πραγμάτων τῶν προῤῥήσεων γενομένων. Τοιοῦτον γὰρ ἦν καὶ τὸ ὑπὸ τοῦ θεσπεσίου Ὡσηὲ γεγενημένον᾽ ποτὲ μὲν γὰρ γυναῖκα πόρνην, ποτὲ δὲ μοιχεύτριαν, κατὰ τὴν θείαν ἔλαδεν ἐντολὴν, εἰκὼν τοῦ Θεοῦ τῶν ὅλων γινόμενος, καὶ τῆς τοῦ λαοῦ πιρανομίας κατηγορῶν. Πρὸς δὲ τούτῳ δηλοῖ, ὅτι Κὶ αὶ διαφόροις ἀποχαλύψεσιν ἐχρησάμην, οὐ τὴν ἐμὴν φύσιν ὑπο δεικνὺς (ἀόρατος γὰρ αὕτη), ἀλλὰ πρὸς τὴν χρείαν ἐχτυπῶν τὴν θεωρίαν. Οὔτε γὰρ ὁμοίως ἅπασιν ὥφθην " ἄλλως γὰρ τῷ Δανιὴλ, καὶ ἄλλως τῷ Ἱεζε κιὴλ, ἑτέρως δὲ τῷ Ἡσαΐᾳ, καὶ τῷ Μικαίᾳ οὐ κατὰ Ὁ τὸν ὅμοιον τρόπον᾽ καὶ Μωσῇ δὲ καὶ ᾿Αδραὰμ πρὸ τούτου διαφόρως. ια΄. « Εἰ μὴ Γαλαάδ ἐστιν, ἄρα ψευδεῖς ἦσαν ἄρ: χοντες ἐν Γαλγάλοις "" θυσιάζοντες.» Ὑ μεῖς δὲ, τοῦ" τῶν ἀπολαύοντες παρ᾽ ἐμοῦ, ἐν Γαλαὰδ καὶ Γαλγά’ λοι; ταῖς χατειδώλοις πόλεσι, σὺν τοῖς ἄρχουσι τοῖς ὑμετέροις τοῖς δαίμοσι τὰς θυσίας προσφέρετε ᾿ χᾶὶ ταῦτα, οὐ παρ᾽ αὐτῶν, ἀλλὰ παρ᾽ ἐμοῦ τὰς εὐεργεσίας δρεπόμενοι. Εἰ μὲν γὰρ ἐκ Γαλαὰδ, τουτέστι, παρὰ τῶν εἰδώλων, ἀγαθοῦ τινος ἀπελαύετε, εἶχεν ἄρα τινὰ χώραν ἢ ἐξαπάτη" ἐπειδὴ δὲ ταῖς ἐμαῖς δωρεαῖς ἐντρυφῶντε:, ἐν Γαλαὰδ καὶ Γαλγάλοις θύετε τοῖς εἰδώλοις, κήρυκες ὑμεῖς γίνεσθε τῆς οἰκείας ἀχαριστίας. ε Καὶ τὰ θυσιαστήρια αὐτῶν, ὡς χελῶναι ἐπὶ χέρσον ἀγροῦ. » Τῶν ἀμφιδίων ἐστὶν ἡ χελώνη, ἀλλ᾽ ἐν μὲν τοῖς ὕδασι διαιτωμένη διαφεύγε! πολλάκις τῶν θηρευόντων τὰς χεῖρας " εἰς δὲ τὴν γῆν βαδίξουσα, πρόχειρός ἔστι καὶ εὐάλωτος. Ταύτῃ τοίνυν, φησὶ, παραπλητίως εὐάλωτοι ἔσονται οἱ παρ᾽ ὑμῶν τοῖς δαίμοσι χατασχευασθέντες βωμοὶ, καὶ ὑπὸ τῶν πολεμίων χατασχαφήπονται. Εἶτα πάλιν τῆς τοῦ προε,", ιγ΄. ε« Καὶ ἀνεχώρησεν Ἰαχὼδ εἰς πεδίον Συρίας, καὶ ἐδούλευσεν Ἰσραὴλ ἐν γυναικὶ, καὶ ἐν γυναικὶ ἐφυλάξατο. Καὶ ἐν προφήτῃ ἀνήγαγε Κύριος τὸν Ἰσραὴλ ἐκ γῆς Αἰγύπτου, καὶ ἐν προφήτῃ διεφυ- Β λάχθη.» Ὁ γὰρ ὑμέτερος πρόγονος, τῆς μητρὺς τὰς ὑποθήκας δεξάμενος, τὴν πατρῴαν ἢνέσχετο χκαταλ:πεῖν οἰκίαν, καὶ τὴν ἀλλοδαπῇ τῆς οἰκείας προξίλετο, καὶ γυναικὸς χάριν, ἵνα μὴ λάδῃ Χαναναίαν, ἀλλ᾽ ἐκ «ἴςς τοῦ Σὴμ συγγενείας, δουλείαν ἐλευθερίας προτετίμηχε, καὶ τὸν περὶ τῆς γυναικὸς ὑπὸ τῶν πατέρων πεθέντα διεφύλαξε νόμον. Διὸ μέχρι τῶν ἀπογόνων τῆς παρὰ τοῦ Θεοῦ προνοίας ἀπήλαυσε" τὸ γὰρ ἐχείνου γένος, Αἰγυπτίοις δουλεύειν ἠναγχασμένον, διὰ τοῦ μεγάλου προφήτου Μωσέως τῆς ἐλευθερίας ἐξίωξϑεν ὁ Θεός " καὶ μέντο: καὶ ἐπὶ τῆς ἐρήμου γενόμενον, ἀλώδητον διετήρησε, τῷ αὐτῷ προφήτῃ δια-

ib΄. e« Echychlōse me en pseudei. Ephraïm, kai en hopedeią 15 oikos Israēl kai Iouda. » Egō men, phēsi, tosautēs autous axiō promētheias “ autoi de tois tēs emēs proairoumenoi therapeias. e Nyn egnō autous ho Theos, kai laus hagios keklēsetai Theou. n» ᾿All᾽ - homōs kai toioutous ontas epimeleias axiōsō, kai laon tǭ Theǭ tōn holōn aphieramenon chrēmatisai poiēsō. a΄. « Ho de Hephraim, ponēron pneuya, ediōxe gausōna holēn tēn hēmeran. n Kai didatchōn, ti kausōna kalei, epagei " « Kena kai mataia eplēthyne, kai diathēkēn meta ᾿Assyriōn etheto, kai elaion eis Aigypton heneporeueto. » Pogēron pneuma tēn ponēran prosagoreuei proairesin " tēn de peri ton kausōna spoudēn, ton ou monon akarpon, alla kai epizēmion legei ponon. Emou gar, phēsi, toiautę̄ peri autous chechrēmenou tę̄ gnōmę̄, mochthērią syzōntes bounous kai plēthos eidōlōn anestēsan" tauta gar kena kai mataia chechltchken, ha dikēn kausōnos hapantas autōn diaphtherei tous karpous. Pros de toutois, kai tēs emēs sphas autous apostēsantes kēdemonias, nyn men ton ᾿Assyrion prostateuein autōn eliparēsan, nyn de tōn Aigyptiōn tēn epikourian ezētēsan. EDlaiou gar emporian touto kalei, Ou gar tēs emporias katēgorei, al᾽a B tōn dyo to heteron ainittetai " ē hoti to elaion hoion ti dōron tǭ tōn Aigyptiōn prosepheron basilei, hē hoti chryson prospherontes ton par᾽ ekeinou epēngellon eleon, epikouron autois genesthai parakalountes. b΄. e Kai chrisis tǭ Kyriǭ pros Ioudan, tou ekdikę̄sai ton Iachōd kata tas hodous autou, kai kata ta epitēdeumata autou antapodōsei autǭ. » ᾿Alla gar toutōn houtō par᾽ autōn gignomenōn, dikastērion synchrotēsō. kai tēn tou Iouda paranomian elenxō, kai dikaian kat' autou tēn psēphon exoisō, hoti tou propatoros tēn aretēn ouk ezēlōsen, alla tę̄ dyssedeią ton progonon hydrisen. Eita ta kata ton Iachōd ton patriarchēn eis meson pherei, tę̄ parathesei tēs patrǭas aretēs enargesteron tēn toutōn dielenchōn paranomian. Y΄, d΄. « En tę̄ koilią hepternise ton adelphon aupou, kai en kopois hautou ischyse pros Theon. Kai enischyse meta angelou, kai ēdynēthē. » Ekeino?, phēsi, kai kat' auton ton tōn ōdinōn kairon tēs tou adelphou pternēs epeilēmmenos eis phōs proelēlythe, prosēmainōn hoios estai, kai hoti tōn prōto' tochiōn dia tēs kalēs apatēs komieitai tēn eulogian. Kai tou chronou de proelthontos eis andra telesas, houtōs en tois tēs aretēs diepreǭs ponois, hōs kai tēn theian promētheian epispasasthai, kai pote deisas tēn aphixin tou Hēsau, kai ton Theon antidolēsas, ouk aplōs tēs ekeithen epikourias apēlausen, alla kai palaiein edoxe nyktōr ophthenti, kai drepesthai tēn nikēn, hina to deos tēs dianoias echoalę̄, Ho logisameno? hōs ho tou Theou perigenesthai doxas, hyp᾽ anthrōpōn ouk hēttēthēsetai. Ton de auton kai theun kai angeiion gechlēchen, epeidē kai ho makarios Mōsēs amphotera tetheike ta onomata. Ho gar Kyrios hēmōn Iēsous Christos, kai theos ischyros, kai mega" lēs boulēs ILngelos para tǭ Hēsaią prosēgoreutai. « Eklausan, kai edeēthēsan mon, en tǭ oikǭ Hōn hēuron me, kai 1" ekei elalēthē pros autous. » Touto hoi alloi hermēneutai, kai ᾿Akylas, kai Symmachos, kai Theodotiōn, hōs peoi tou Iachōd eirēmenon tetheikasin " « Ekchlauss d, kai edeēthē autou, kai en Baithēl hēuren auton. » Pheugōn gar ho Iakōd tou adelphou tēn epidoulēn, kai pros Ladan ton theion apodidraschōn, en tę̄ Baithēl genomenos tēs theias apokalypseōs etyche, kai tas theias epangelias edexato. e« Mē phodou gar, phēsin, Iachōd, dioti egō ϑeta sou eimi.» Kai klaiōn de, hōs eikos, tous lotous ekeinous epoiēsato" e Ean moi dǭ Kyrios stēsei [6 me met᾽ eirēnēs, estai moi Kyrios eis Theon, kai ho lithos, hon estēsa, estai moi eis oikon Theou, kai pantōn, hōn ean moi dǭs, dekatēn apodechatōphǭ soi auta. » Kai epaniōn de, kata ton topon ekeinon genomenos, ton euergetēn hymnōn elegen, hoti « En tę̄ 7 rhaddǭ mou tautę̄ parēlthon ton Iordanēn, kai idou gegona eis dyo paremtholas. » Touto toinyn hoi B peri ton ᾿Akylan kai ton Symmachon hermēneusantes paredēlōsan, didaskontes hoti en tę̄ Baithēl, hētis, phēsi, nyn to Hōn eidōlon echei, hōphthē tǭ Iachōd - hoi de HeOddomēchonta epi plēthyntichon apo tou henikou metathantes, didaschgysin hēmas houtō noein, hoti Ho men propatōr hymōn toioutos peri eme genomenos tēs par᾽ emou kēdemonias ēxiōtai " hymeis de tēn enantian hōdeusate, kai metameleią de chrēsasthai boulēthentes, ouk eis ton aphierōmenon moi neōn elēlythate, alla para to Hōn eidōlon olophyromenoi tēn emēn ezēteite boētheian. Egō de kai houtō paroinoumenos epephanēn 18 hymin, kai en hois echalesate topois tas apokriseis epoiēsamēn. Kai touto didaskei saphōs ᾿Amōs ho prophētēs, en tę̄ Baithēl, en hē to eidōlon ēn to Hōn, pasan poiēsamenos tēn prophēteian" pros hon kai ho ᾿Amasias, ho tēs Baithēl hiereus, ephē" « Poreuou eis gēn Iouda, kai mē prophētene eis Baithēl, hoti hagiasma basileōs estin. » e΄, s΄.« Ho de Kyrios 75 ho pantochratōr estai mnēmosnnon autou. "Eleon " kai krima phylassou, kai engize pros ton Theon sou dia pantos. » Toiouton echōn Despotēn, hos kata pantōn echei to kratos, alēston autou dia pantos eche tēn mnēmēn, kai dikaiosynēs antechou, kai philanthrōpos eso peri ton pela:, kai tois theiois diēnekōs akolouthei prostagmasin " houtō gar tǭ Theǭ pelazōn hexeis auton hypermachounta prothymōs. z΄, ē΄. e Chanaan, en cheiri autou zygos adikias " katadynasteuein ēgapēse" kai eipen Ephraïm’ Plēn ton Ephraim prosagoreuei "", Houtō gar kai ho makarios lēm᾽ « To sperma sou kai hē genesis sou, ek tēs Chanaan" ho patēr sou ᾿Amorrhaios, kai hē mētēr sou Chettaia. » Hōn gar ezēlōsan tēn asedeian, toutōn kai tēs prosēgorias metelachon. Sy toinyn, ō Herraim, tēn tou Chanaan mimoumenos ponērian, adika ektēsō ta tēs dianoias zyga " to gar dikaion tou atimazōn diateleis, tēn adikon dynasteian potheis, kai epi ploutǭ mega phroneis, kai alazoneuomenos sautǭ tēn toutou syllogēn epigrapheis. Isteon de, hoti ton adikon zygon kai ho makarios mnēmoneuei Dadid, legōn" « Rheudeis hoi huioi tōn anthrōpōn en zygois, tou adikę̄sai. » Kai ta epagomena de symphōnei tois peri tou Ephraim eirēmenois " « Mē elkixete ep᾽ adikian, kai epi arpagma mē epipotheite' ploutos ean rheę̄, mē prostithesthe kardian. » Henos gar pneumatos kai tauta kakeina ta namata. Kai to akroteleution de ekeino, « Hoti sy apodōseis hekastǭ kata ta erga autou, » symphōnei tois epagomenois entautha" « Pantes gar hoi ponoi hautou ouk eurethēsontai autǭ di᾽ adikias, as Ēmarten. n Gymnōthēsetai gar tōn tēs euporias agathōn, dikaias tēs paranomias apaitoumenos dikas. th΄. « Egō de Kyrios ho Theos sou aanēgagon se ek gēs Aigyptou. eti katoichiō se en skēnais. kathōs en hēmerais heortēs. » Epeidē gar tēs Aigyptiakēs douleias apallageis lēthę̄ tēn euergesian paredōkas, authis oikēseis skēnas, metoichos en tę̄ allotria genomenos, kai anamnēsthēsę̄ hōn epeteleis skēnōn en tais heortais tryphōn, kai tēs en erēmǭ diagōgēs panēgyrizōn tēn mnēmēn. Legei de tēs Skēnopēgias tēn heortēn. hy. e Kai elalēsa 5 pros prophētas, kai egō horaseis eplēthyna, kai en chersi prophētōn hōmoiōthēn.» Hendikōs de tēnde tēn timōrian hypomeneis, epeidē tautēs dia tōn prophētōn tas prorrhēseis dexamenos ouk edeisas, oude metathalein edoulēthēs tēn gnomēn᾽ kai tauta, ou dia rhēmatōn monon, alla kai dia pragmatōn tōn prorrhēseōn genomenōn. Toiouton gar ēn kai to hypo tou thespesiou Hōsēe gegenēmenon᾽ pote men gar gynaika pornēn, pote de moicheutrian, kata tēn theian eladen entolēn, eikōn tou Theou tōn holōn ginomenos, kai tēs tou laou piranomias katēgorōn. Pros de toutǭ dēloi, hoti Ki ai diaphorois apochalypsesin echrēsamēn, ou tēn emēn physin hypo deiknys (aoratos gar hautē), alla pros tēn chreian echtypōn tēn theōrian. Oute gar homoiōs hapasin hōphthēn " allōs gar tǭ Daniēl, kai allōs tǭ Hieze kiēl, heterōs de tǭ Hēsaïą, kai tǭ Mikaią ou kata Ho ton homoion tropon᾽ kai Mōsę̄ de kai ᾿Adraam pro toutou diaphorōs. ia΄. « Ei mē Galaad estin, ara pseudeis ēsan ar: chontes en Galgalois "" thysiazontes.» Hy meis de, tou" tōn apolauontes par᾽ emou, en Galaad kai Galga’ loi? tais chateidōlois polesi, syn tois archousi tois hymeterois tois daimosi tas thysias prospherete ᾿ chai tauta, ou par᾽ autōn, alla par᾽ emou tas euergesias drepomenoi. Ei men gar ek Galaad, toutesti, para tōn eidōlōn, agathou tinos apelauete, eichen ara tina chōran ē exapatē" epeidē de tais emais dōreais entryphōnte:, en Galaad kai Galgalois thyete tois eidōlois, kērykes hymeis ginesthe tēs oikeias acharistias. e Kai ta thysiastēria autōn, hōs chelōnai epi cherson agrou. » Tōn amphidiōn estin hē chelōnē, all᾽ en men tois hydasi diaitōmenē diapheuge! pollakis tōn thēreuontōn tas cheiras " eis de tēn gēn badixousa, procheiros esti kai eualōtos. Tautę̄ toinyn, phēsi, paraplētiōs eualōtoi esontai hoi par᾽ hymōn tois daimosi chatascheuasthentes bōmoi, kai hypo tōn polemiōn chataschaphēpontai. Eita palin tēs tou proe,", ig΄. e« Kai anechōrēsen Iachōd eis pedion Syrias, kai edouleusen Israēl en gynaiki, kai en gynaiki ephylaxato. Kai en prophētę̄ anēgage Kyrios ton Israēl ek gēs Aigyptou, kai en prophētę̄ diephy- B lachthē.» Ho gar hymeteros progonos, tēs mētrys tas hypothēkas dexamenos, tēn patrǭan ēnescheto chkatal:pein oikian, kai tēn allodapę̄ tēs oikeias proxileto, kai gynaikos charin, hina mē ladę̄ Chananaian, all᾽ ek «iss tou Sēm syngeneias, douleian eleutherias protetimēche, kai ton peri tēs gynaikos hypo tōn paterōn pethenta diephylaxe nomon. Dio mechri tōn apogonōn tēs para tou Theou pronoias apēlause" to gar echeinou genos, Aigyptiois douleuein ēnanchasmenon, dia tou megalou prophētou Mōseōs tēs eleutherias exiōxϑen ho Theos " kai mento: kai epi tēs erēmou genomenon, alōdēton dietērēse, tǭ autǭ prophētę̄ dia-

12. "Ephraim has surrounded me with falsehood, and the house of Israel and Judah with impiety." I, he says, count them worthy of such providence; but they, preferring … to my service … "Now God has known them, and they will be called a holy people of God." Yet even so, being such, I will count them worthy of care and make them be called a people dedicated to the God of all. 1. "But Ephraim is an evil spirit; he pursued a burning wind all day long." And teaching what he calls a burning wind, he adds: "He multiplied empty and vain things, and made a covenant with the Assyrians, and traded oil into Egypt." He calls the evil choice an evil spirit; and by the zeal for the burning wind he means toil that is not only fruitless but also harmful. For though I, he says, treated them with such a mind, they, living in wickedness, set up hill shrines and a multitude of idols; these he has called empty and vain, and like a burning wind they will destroy all their fruits. Besides this, having removed themselves from my care, they now begged the Assyrian to be their protector, and now sought the help of the Egyptians. This is what he calls trading in oil. For he does not accuse trade, but hints at one of two things: either that they offered oil as a kind of gift to the king of the Egyptians, or that, offering gold, they sought mercy from him, begging him to become their helper. 2. "And the Lord has a case against Judah, to avenge Jacob according to his ways; and according to his practices he will repay him." But since these things are done thus by them, I will convene a court, convict Judah's lawlessness, and pronounce a just sentence against him, because he did not emulate his forefather's virtue but insulted his ancestor by his impiety. Then he brings into the open the story of the patriarch Jacob, and by setting the ancestral virtue beside their lawlessness convicts it more plainly. 3, 4. "In the womb he took his brother by the heel, and in his labors he prevailed with God. And he prevailed with an angel, and was able." He, he says, came forth into the light at the very moment of birth holding his brother's heel, foreshadowing what he would be, and that he would obtain the blessing of the birthright by a good deceit. And when time went on and he came to manhood, he so excelled in the labors of virtue as to draw divine providence to himself. Once, fearing the coming of Esau, he entreated God, and he not only enjoyed help from there, but also seemed to wrestle at night with the one who appeared to him and to win the victory, so that he might cast the fear from his mind, reasoning that he who seemed to prevail over God would not be defeated by men. He has called the same one both God and angel, since blessed Moses too set down both names. For our Lord Jesus Christ is called in Isaiah both "mighty God" and "Angel of great counsel." "They wept and entreated me; in the house of On they found me, and there it was spoken to them." The other translators, Aquila, Symmachus and Theodotion, rendered this as said of Jacob: "He wept and entreated him, and in Bethel he found him." For Jacob, fleeing his brother's plot and running away to Laban his uncle, received a divine revelation when he came to Bethel and received the divine promises: "Do not fear, Jacob," he says, "for I am with you." And weeping, as is likely, he spoke those words: "If the Lord … brings me back in peace, the Lord shall be my God, and this stone which I have set up shall be for me a house of God; and of all that you give me I will give a tenth to you." And on his return, when he came to that place, he praised his benefactor and said: "With this staff of mine I crossed the Jordan, and behold, I have become two camps." This, then, is what Aquila and Symmachus and their companions indicated by their translation, teaching that in Bethel, which, he says, now has the idol On, he appeared to Jacob. But the Seventy, changing from the singular to the plural, teach us to understand it thus: Your forefather, being such toward me, was counted worthy of my care; but you went the opposite way, and when you wished to repent, you did not come to the temple dedicated to me, but sought my help lamenting beside the idol On. Yet even when insulted in this way I appeared to you, and gave my answers in the places where you called on me. The prophet Amos teaches this clearly, who made his whole prophecy in Bethel, where the idol On was; to him Amaziah, the priest of Bethel, said: "Go to the land of Judah, and do not prophesy in Bethel, for it is the king's sanctuary." 5, 6. "But the Lord the Almighty will be his memorial. Keep mercy and judgment, and draw near to your God continually." Having such a Master, who holds power over all, keep his memory unforgotten at all times, hold fast to righteousness, be kind to your neighbor, and follow the divine commands continually; for so, drawing near to God, you will have him fighting eagerly for you. 7, 8. "Canaan, in his hand is a balance of injustice; he loved to oppress. And Ephraim said: …" He calls Ephraim Canaan. For so blessed Ezekiel too says: "Your seed and your birth are from the land of Canaan; your father was an Amorite and your mother a Hittite." For they shared the name of those whose impiety they imitated. You, then, O Ephraim, imitating the wickedness of Canaan, have acquired the unjust balances of the mind: for the just … you continue to dishonor; you desire unjust power, think much of wealth, and boastfully ascribe its gathering to yourself. It should be known that blessed David too mentions the unjust balance, saying: "The sons of men are false in the balances, so as to do injustice." And what follows there agrees with what is said of Ephraim: "Do not hope in injustice, and do not long for plunder; if wealth flows in, do not set your heart on it." For these and those streams are of one Spirit. And that closing line, "For you will repay each according to his works," agrees with what follows here: "All his labors will not be found for him, because of the iniquities he sinned." For he will be stripped of the goods of prosperity, paying a just penalty for his lawlessness. 9. "But I, the Lord your God, brought you up from the land of Egypt; I will yet make you dwell in tents, as in the days of a feast." Since, freed from the Egyptian slavery, you consigned the benefit to oblivion, you will again dwell in tents, becoming a sojourner in a foreign land, and you will remember the tents you set up at the feasts in luxury, celebrating the memory of the life in the desert. He means the feast of Tabernacles. 10. "And I spoke to prophets, and I multiplied visions, and by the hands of prophets I was represented." Justly you undergo this punishment, since, having received the predictions of it through the prophets, you did not fear, nor wish to change your mind; and this though the predictions came not only through words but also through actions. Such too was what was done by the inspired Hosea: at the divine command he took a wife, once a prostitute and once an adulteress, becoming an image of the God of all and accusing the lawlessness of the people. Besides this he shows that I used various revelations, not showing my nature (for it is invisible), but shaping the vision to the need. For I did not appear to all alike: in one way to Daniel, in another to Ezekiel, differently to Isaiah, and to Micah not in the same manner; and to Moses, and to Abraham before him, differently. 11. "If it is not Gilead, then the rulers in Gilgal were false, sacrificing." But you, enjoying these things from me, offer sacrifices to the demons together with your rulers in Gilead and Gilgal, cities full of idols; and this though you reap the benefits not from them but from me. If you enjoyed some good from Gilead, that is, from the idols, the deceit would have some ground; but since you luxuriate in my gifts and sacrifice to the idols in Gilead and Gilgal, you become heralds of your own ingratitude. "And their altars like tortoises on the dry land of a field." The tortoise is an amphibious creature: living in the waters it often escapes the hands of hunters, but walking on land it is at hand and easily caught. Like it, he says, the altars you built for the demons will be easily caught and razed by the enemies. Then again [he recalls the virtue] of the forefather: 12, 13. "And Jacob withdrew into the plain of Syria, and Israel served for a wife, and for a wife he kept watch. And by a prophet the Lord brought Israel up from the land of Egypt, and by a prophet he was kept." For your forefather, accepting his mother's counsel, bore to leave his father's house and preferred a foreign land to his own; and for the sake of a wife, so as not to take a Canaanite woman but one of the kin of Shem, he preferred slavery to freedom and kept the law about a wife laid down by his fathers. Therefore he enjoyed God's providence down to his descendants: for his race, when it was compelled to serve the Egyptians, God counted worthy of freedom through the great prophet Moses; and when it was in the desert, he kept it safe from capture through the same prophet

Textual problem in this passage: see the notes.

Hos 11:12 (quotation, high confidence) · Hos 12:1 (quotation, high confidence) · Hos 12:2 (quotation, high confidence) · Hos 12:3 (quotation, high confidence) · Hos 12:4 (quotation, high confidence) · Hos 12:5 (quotation, high confidence) · Hos 12:6 (quotation, high confidence) · Hos 12:7 (quotation, high confidence) · Hos 12:8 (quotation, medium confidence) · Hos 12:9 (quotation, high confidence) · Hos 12:10 (quotation, high confidence) · Hos 12:11 (quotation, high confidence) · Hos 12:12 (quotation, high confidence) · Hos 12:13 (quotation, high confidence) · Gen 25:26 (allusion, high confidence) · Gen 32:24 (allusion, high confidence) · Gen 32:30 (allusion, high confidence) · Isa 9:6 (9:5 LXX) (quotation, high confidence) · Gen 28:15 (quotation, medium confidence) · Gen 28:20 (quotation, high confidence) · Gen 28:21 (quotation, high confidence) · Gen 28:22 (quotation, high confidence) · Gen 32:10 (quotation, high confidence) · Amos 7:13 (quotation, high confidence) · Ezek 16:3 (quotation, high confidence) · Ps 62:9 (61:10 LXX) (quotation, high confidence) · Ps 62:10 (61:11 LXX) (quotation, high confidence) · Ps 62:12 (61:13 LXX) (quotation, high confidence) · Lev 23:42 (allusion, medium confidence) · Gen 28:2 (allusion, high confidence) · Gen 29:18 (allusion, high confidence) · Exod 3:10 (allusion, medium confidence)

Notes and citation

Summary: Ephraim's idolatry and alliances with Assyria and Egypt are contrasted with the virtue of Jacob, who prevailed with God (Christ, the Angel of great counsel) and met him at Bethel, now the shrine of the idol On; God revealed himself through prophets and visions, yet Israel sacrificed to demons at Gilead and Gilgal.

  • Lemmas: Hos 11:12 (LXX 12:1); 12:1–13 (LXX 12:2–14; Theodoret's verse numbers follow the English numbering here). Migne's Latin column and apparatus break into the section in several places and are removed by logged corrections; lines lost in the scan are marked "…" (after "preferring", in the quotation of Gen 28:20, after "Ephraim said" in 12:8, and after "for the just"). The words of Hos 12:6a ("And you, in your God you will return") stood only inside the removed apparatus.
  • Theodoret identifies the one who wrestled with Jacob, called both God and angel, with Christ (Isa 9:6 LXX, "Angel of great counsel"); translated as written. Aquila, Symmachus and Theodotion read Hos 12:4 in the singular of Jacob at Bethel.
  • Gen 25:26; 27:35–36; 32:24–30; 28:15, 20–22; 32:10; Amos 7:13; Ezek 16:3; Ps 62:9–10, 12 (LXX 61:10–11, 13); Lev 23:42–43; Gen 27:46–28:2; 29:18–20.

Notes on the original text

  • Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; Migne's Latin column, marginal references and apparatus read as Greek letters (including Migne's note quoting Hos 12:6a); Migne's Latin column, marginal references and apparatus read as Greek letters; word split by it; Migne's Latin column, marginal references and apparatus read as Greek letters; πρὸ τούτου was split by it): ἐ 194. χε Ὁ εἰ Ποτΐ 68. Πα ῖοἱ θεῖ ἴῃ Δην 88 86 ἴῃ ἴῃ πη δἰ γϑίϊ την ἴὰ πὶ μίαν : ἰίὰ εἰ οἱ ρἃεχ ἰπ ἢ 60 ες. 1. ε 10 ὁ, ας. ἴη Ὁ. τ Ἤξ. Προ. Ιοὰὰ, δεῖ ἐχστήσοντο!. φανΐι, οἱ [θά οὐππ ΑΒϑΥγ 8 ρορί εἰ, οἱ οἷο ἰῃ μεν τὸπίη] οὐαὶ ἃ στὰ πιο είροἰβ8θηΐ, ποιὸ Α5ϑυγίυ τὴ Οἰεὶ οι : νοὶ οἱ Αἰ 10} Νεπβ. ὅ, ἃ. « ἴη (θη 6 ἢ 8 ἴῃ πη - Ποι παι δρυἱοί πὶ οἱ οἱ ἀδργεύδίυβ 651 θιπ), οἱ ἰὼ Βοί μοὶ ἱπυθηΐ Θυ ἢ). » Α → ; Α Νὰπι οὐ → ; Εἰ ταῖν γα παΐ ἷ; → ; τ’ ιχ, 6. θείκασιν → τεθείκασιν; πὶ ΄φῃ, χχνπ!, 13, Ὁ. πιὸ γο }]16118,, ἢοἢ ἰδ ρ]ηὶ πα! ἀφάϊοδίυπι δὐ [υϊ,. οὐ θη ἀοβ Βοι πο] αἰχίί : « δά ἴω ἰδγγαηὶ δυάς, οἱ" μα οἱ. οἱ. δι : ἴα ἀδ οἱ ὅς Καὶ σὺ ἐν Θεῷ σου ἐπιστρέψεις. θα, 16 ( ἀποκαταστήσῃ. 81 ἀν, τες, [δοὲ. 651 ἀναψυχήν. δ᾽ τ. Ἐφρ. πρ’ Δαὶ τὸ τῇ οἱ ἀείπάε μου ἀδς. ἴῃ 6. 15 ἐπεὁ Θεός. δ᾽ ἔλεον. Α → ; « Μοπάδοοδ {{Π|| Ομ πα πὶ ἰῃ δίδιογὶβ, υἱ 158 φῶ νἱτδ δἱ δ υ δι, ἴῃ τη οὔθ ἰὼ 4116 (ρφιϊβ ἰδει εἴα ἐκ ϑυ (8 Γ6 8. δἰ πιοπιογίδπι Βα θ᾽ Δ] οηἷβ ὁπ] η}γεμα. 10. «ε Εἰ Ἰοσυῖι85 θυ δι ργοριοίδβ, οἱ πθϑ, αὖ ἤθη εἰμ. οὶ [880 χοροῦ δἰ πη → ; οὕ ἀα"πιοηΐδι5 [Δο 115 : δἰβϑὶ ἢ οη- 8}» [}}8, 86 ἃ ηἰα θεποῖῆ → ; αὶ ἰπ ΟΔἸλαὰ εἰ ἴῃ → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 1.12.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-12-1). (abbreviation not yet checked)

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

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

1.12.15PG 81

ιδ΄, « Ἐθύμωσέ με δ'΄ Ἐφραῖμ καὶ παρώργισε, ς καὶ τὸ αἷμα αὐτοῦ ἐπ᾽ αὐτὸν ἐκχυθήσεται, καὶ τὸν ὀνειδισμὸν αὐτοῦ ἀνταποδύσει αὐτῷ Κύριος κατὰ τὸν λόγον Ἑφραῖμ 85.» Οὗτος δὲ, φησὶν, ἐξ ἐκείνον κατάγων τὸ γένος, εἰς ὀργήν με παραχινεῖ, μίᾳ πάσῃ συζῶν " ἀλλὰ τῶν παρ᾽ αὐτοῦ σπειρομένων ἀμήσει τὰ δράγματα, ἀναλόγους ὧν δέδραχ: τὰς δίκας Εἰληφὸς γὰρ παρ᾽ ἐμοῦ δικαιώματα καὶ νόμους, καθ' οὗς προσῆκεν αὐτὸν πολιτεύεσθαι, τὰς τῶν εἰδώλων παρανομίας ἀντ᾽ ἐχείνων ἠγάπησεν" παρ᾽ ὧν ἀντὶ ζωῆΐς ἐδρέψατο θάνατον. Αὔξουσι δὲ τὴν ἀσέὄειαν καθ᾽ ἑκάστην, ὡς ἔπος εἰπεῖν, ἡμέραν, ἐκ χρυσοῦ καὶ ἀργύρου τεχταινόμενοι ζώων διαφόρων ἰνδάλματα, καὶ χειροποιήτοις εἰδώλοις λατρεύοντες. ΤἸοσούτῳ γὰρ οἴστρῳ περὶ ταῦτα χατέχονται, ὡς τῷ πλήθει τῶν ἱερείων ἐπιλιπεῖν τῶν θυμάτών τὸ γένος, καὶ τολμῆσαι αὐτοὺς εἰπεῖν" « θύσατε ἀνθρώπους μόσχοι γὰρ ἐχλελοίπατσι. (γ..) Διὰ Ξοῦτο ἔσονται ὡς νεφέλη πρώϊνὴ, καὶ ὡς σώμενος 5 λαίλαπ! ἀπὸ ἅλωνος, καὶ ὡς ἀτμὶς "᾽ ἀπὸ ἀκρίδων "5.» Ταύτης ἕνεκα, φησὶ, τῆς ἀπεδείας, φρούδους αὐτοὺς ποιήσω τῇ τῶν πολεμίων ἐφόδῳ, Καθάπερ γὰρ τὴν ἑωθινὴν δρόσον, καὶ τὴν κατὰ τοῦτον τὸν καιρὸν ἐπιφαινομένην νεφέλην, ἀνίσχων ὁ ἥλιος τὴν μὲν δαπανᾷ ῥᾳδίως, τὴν δὲ σχεδάννυσιν εὐπετῶς, τὸν δὲ τῆς ἅλω 5" χνοῦν βίαιος ἄνεμος εὖμαρῶς ἀφανίζει, ἀτμὸν δὲ ἐν ἀέρι γινόμενον νέφος ἀκρίδων ἐπιγενόμενον διαλύει" οὕτως ὑμᾶς τῶν πολεμίων ἀναλώσει τὸ νέφος, καὶ τὴν νῦν ὑφ᾽ ὑμῶν οἱκουμένην γῆν ἔρημον καταστήσει. δ΄. « Ἐγὼ γάρ εἶμι Κύριος ὁ Θεός σου, στερεῶν " οὐρανὸν, καὶ κτίζων γῆν, οὗ αἱ 38 χεῖρες ἔπλασαν τὴν δ᾽ στρατιὰν αὐτοῦ. » Τουτέστιν Ὁ τὸν οὐρανὸν καὶ τὴν γῆν οὐ μόνον χτίξων, ἀλλὰ καὶ τὸ ἐπιμένειν αὑτοῖς ἐπὶ πλεῖστον δωρούμενος: ἐγὼ καὶ πᾶσαν τὴν στρατιὰν τοῦ οὐρανοῦ εἰς τὸ εἶναι παρήγαγον, εἴτε ὁρατὴν, εἴτε ἀόρατον, εἴτε τὰς ἄνω δυνά. μεῖς καὶ νοητὰς φύσεις, εἴτε τῶν ἀστέρων τὸ πλῆθος, σὺν ἡλίῳ καὶ σελήνῃ, τοῖς μεγάλοις φω- « Καὶ οὐ παρέδειξά σοι αὐτὰ τοῦ πορεύεσθαι ὀπίσω αὐτῶν. (ε'.) Καὶ ἐγὼ ἀνήγαγόν σε ἐκ γῆς Αἰγύπτου, καὶ Θεὸν πλὴν ἐμοῦ οὐ γνώσῃ, καὶ σώζων οὐκ ἔστι πάρεξ ἐμοῦ.» Νομοθετῶν γάρ σοι μετὰ τὴν γενομένην ἐλευθερίαν, καὶ τῆς Αἰγύπτου τὴν ἀπαλλαγὴν, παρηὐγύησα μηδένα ἕτερον πλὴν ἐμοῦ εἰδέναι Θεόν. « Οὐ ποιήσεις γὰρ, εἶπον, παντὸς ὁμοίωμα, ὅσᾳ ἐν τῷ οὐρανῷ ἄνω 55, καὶ ὅσα ἐπὶ τῆς γῆς κάτω, καὶ ὅσα ἐν τοῖς ὕδασι ὑποχάτω τῆς γῆς.» Οὐ μόνον δέ σε τῆς πικρᾶς τῶν Αἰγυπτίων ἡλευθέρωσα δουλείας, ( ἀλλὰ καὶ ε« Ἐν τῇ ἐρήμῳ ἑποίμαινόν σε, ἐν γῇ ἀοιχήτῳ. (ς΄.) Κατὰ τὰς νομὰς αὐτῶν. » ᾿Αντὶ τοῦ, Τὰς ἀρμοττούσας σοι χορηγῶν χρείας, μάννα ἐξ οὐρανοῦ, ὀρτυγομήτρας ἐκ θαλάττης, ὕδωρ ἐκ πέτρας. Οὐ γὰρ, ὡς ὃν ἐρήμῳ διάγοντες, ἐν σπάνει τῶν ἀναγκαίων ἦσαν, ἀλλ᾽ « Ἐνεπλήσθησαν εἰς πλησμονὴν, καὶ ὑψώθησαν αἱ καρδίαι αὐτῶν " ἕνεκεν τούτου ἔπελάθοντό μου. ν Τοιαῦτα καὶ ὁ θεῖος ἔφη περὶ αὐτῶν Μωσῆς " « Καὶ "6 ἔφαγεν Ἰαχὼδ, καὶ ἐνεπλήσθη, καὶ ἀπελάχτισεν ὁ ἡγαπημένος, ἑλιπάνθη, ἐπαχύνθη, ἐπλατύνθη, καὶ ἐγκατέλιπε Κύριον τὸν ποιήσαντα αὐτόν. » ᾿Αλλ᾽ οὐκ ἐάσω αὐτὸν, φησὶν "7, ἀπαίζ΄. ε« Ἔσομαι δὲ αὐτῷ, φησὶν, ὡς πάνθηρ, καὶ ὡς πάρδαλις, κατὰ τὴν ὁδὸν τῶν " ᾿Ασσυρίων. » Τοὺς γὰρ θηριώδεις αὐτῷ πολεμίους ἐπαναστήσω, ρος δίκην καὶ παρδάλεως χρησομένους αὐτῷ. ᾿Ἐπειδὴ γὰρ αὐτὸς, ἅτε δὴ πάντα "" πρυτανεύων, ἐπάγει τοὺς σθαι λέγει. Προστέθεικε δὲ, ὅτι η΄. « ᾿λπαντήσομαι αὐτοῖς ὡς ἄρκος ἀπορουμένη, καὶ διαῤῥήξω συγκλεισμὸν καρδίας αὐτῶν. » Καθάπερ γὰρ ἡ ἄρκος στενοχωρουμένη, καὶ φυγεῖν οὐ '" δυναμένη, μετὰ πολλῆς τῆς μανίας τοῖς προσιοῦσιν ἐπέρχεται" οὕτως οἱ πολέμιοι φειδοῦς αὑτοὺς οὐδεμιᾶς ἀξιώσουσιν, ἀλλ᾽ ὠμὴν καὶ ἀπηνῆ περὶ αὐτοὺς ἐπιδεέξονται γνώμην. Ταῦτα δὲ εἰς αὐτοὺς διαπράξομαι, τὴν συγχεχλεισμένην αὐτῶν καρδίαν καὶ διαπῇ μένουσαν, διανοῖξαι καὶ χατανῦξαι βουλόμενος, καὶ εἰς ἐπίγνωσιν τοῦ προτήχοντος ἀγαγεῖν. ε Καὶ καταφάγονται αὐτοὺς ἐκεῖ σχύμνοι δρυμοῦ, καὶ θηρία ἀγροῦ διασπάσει αὐτούς.» Διαφόρως εἴρηκε τὰ αὐτὰ, τῷ πλήθει τῶν φοδερῶν εἰκόνων τοὺς ἀναλγησίαν νεῖ καθ᾽ αὐτὸν, καὶ ὀνειδίζει, καὶ τῆς προτέρας ἀδελθ΄, ὑ, ε Τῇ διαφθορᾷ " σου, Ἰσραὴλ, τίς βοηθήσει σοι ὃ; Ποῦ ὁ βασιλεύς σου οὗτος : καὶ διασωσάτιυ σε ἐν πάσαις ταῖς πόλεσί σου, καὶ χρινάτω σε, ὃν εἶπας" Δός μοι βασιλέα καὶ ἄρχοντα. » Τίς ἂν πρὸς ἀξίαν τὴν διαφθοράν σου, ὦ Ἰσραὴλ, θρηνήσειε; Μεμένηχας γὰρ πάσης ἔρημος βοηθείας, καὶ ταῦτα ὑπὸ βασιλέως ἀρχόμενος, καὶ ὑπὸ τούτῳ πολιτευόμενος " τὴν γὰρ ἐμὴν ἀτιμάσας ἡγεμονίαν, ἄνθοωπον ἔχειν ια΄. « Ἐγὼ δὲ ἔδωκά σοι ἐν τῇ ὀργῇ μου " ἀλλὰ ἀνέαχον " πάλιν ἐν τῷ θυμῷ μον. » Ὀργισθεὶς μὲν γὰρ διὰ τὴν ἄλογον αἴτησιν, ἔδωκά σοι τὸν Σαούλ " ἀνεξικακίᾳ δὲ καὶ μακροθυμίᾳ πάλιν χρησάμενος, ἀντεισήγαγον τὸν Δαδίδ. Τοῦτο γὰρ λέγει" « ᾿Ανέσχον ἐν τῷ θυμῷ μου"» ἀντὶ τοῦ, Μακροθυμίᾳ ἐχρη- ιβ΄. « Συστροφὴ " ἀδικίας Ἐφραῖμ, ἐγχεχρυμμένη ἡ ἁμαρτία αὐτοῦ. » "Ἔοικε τοῦτο τοῖς ὑπὸ Ἡσαῖον λεχθεῖσιν " « Οὐαὶ, οἱ ἐπισπώμενοι τὰς ἁμαρτίας ὡς σχοινίῳ μακρῷ ! » Τοῦτο γὰρ καὶ ἐνταῦθα λέγει, ὅτι ὁ Ἐφραϊμὶσυστρέφει τὰς ἀδικίας, καὶ αὔξει διηνεκῶς, βουλῇ πονηρᾷ κεχρημένος. Τὸ γὰρ, ε ᾿Εγχεχρυμμένη ἡ ἁμαρτία αὐτοῦ, ν τοῦτο δηλοῖ, τουτέστι, Εἰς βάθος ἔχει τὴν πονηρίαν - ἀλλὰ τοσούτοις αὐτὸν σίως ὀδυνᾶσθαι. Εἶτα ὡς κατ᾽ ἐρώτησιν πρὸς τὸν Ἰσραήλ᾿ : υγύ. « Οὗτος ὁ" υἱός σου ὁ φρόνιμος. » Τοῦτον, φησὶ Ἷ, τοῦ Μανασσῇ προτετίμηχας, καὶ νέον ὄντα τοῦ πρεσδυτέρου προέταξας " ἀλλ' ἀντὶ τῆς τιμῆς ἐκείνης ἀτιμίαν" περιδληθήσεται. «Οὐ γὰρ μὴ ὑποστῇ ἐν συντριδῇ τέχνων αὑτοῦ.» Οὔτε γὰρ τοῖς περιοίχοις πολεμουμένοις ἐπαμῦναι δυνήσεται. Οὕτω τὰ λυπηρὰ παραγγείλας, ἐπὶ τὴν τῶν χρηστῶν ἐπαγγελίαν πάλιν μεταφέρει τὸν λόγον. ιδ'. « Ἐκ χειρὸς ἄδου ῥύσομαι αὐτοὺς, καὶ ἐκ θανάτου λυτρώσομαι αὐτούς. » Εἶτα παιανίζειν κατὰ τοῦ θανάτου κελεύει, ε« Ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντρον σου, ἄδη; » Ταῦτα τυπικῶς μὲν ἐπὶ τῆς ἐπανόδου τῶν Ἰουδαίων γεγένηται " καλεῖ γὰρ τροπικῶς τὴν ἐν τῇ αἰχμαλωσίᾳ διαγωγὴν ἄδην» καὶ θάγατον. Ἐντελὲς δὲ καὶ ἀληθὲς ἐδέξατο πέρας μετὰ τὴν τοῦ Σωτῆρος ἡμῶν ἀνάστασιν" τῆς γὰρ ἡμετέρας ἀπαρχῆς ἀναστάσης͵ ἅπαντες ἡμεῖς ἐδεξάμεθα τῆς ἀναστάσεως τὴν ἐλπίδα. Τοῦτο δὲ καὶ ἐν τῇ τοῦ Ἰεζεχιὴλ προφητείᾳ ἔστιν εὑρεῖν" καὶ γὰρ ἐκεῖ ἡ τῶν ὀστῶν ἀναδίωσις τὰ δύο σημαίνει, καὶ τοῦ Ἰσραὴλ τὴν ἐπάνοδον (ὃς τὰς χρηστὰς ἀποχόψας ἐλπίδας ἔλεγεν: ε Ἐχλελοίπαμεν, ξηρὰ γέγονε τὰ ὀστὰ ἡμῶν), » καὶ τὴν κοινὴν ἀπάντων ἀνθρώπων ἀνάστασιν. Τύπος γὰρ τὰ περὶ Ἰουδαίους γεγενημένα τῆς περὶ πάντας ἀνθρώπους τοῦ Θεοῦ τῶν ὅλων κηδεμονίας. ε Παράκλησις κέκρυπται ἀπὸ ὀφθαλμῶν μου, διότι, οὗτος ἀναμέσον ἀδελφῶν διαστελεῖ.» Δῦτη δὲ, φησὶν, ἡ παραψυχὴ τῆς χρηστοτέρας ἐλπίδος, καὶ τῆς ἀναστάσεως ἣ προσδοκία, καὶ ἀπὸ τῶν αἰχμαλώτων γιγνομένων Ἰουδαέων, καὶ ἀπὸ πάντων ἀνθρώπων τέως κεκρῦφθαι. δοχεξ οἵ τε γὰρ Ἰουδαῖοι νοι συγγενείας, καὶ κατὰ διαέρεσιν καὶ διανομὴν δουλεύειν ἀναγκαζόμενοι, τῆς ἀναχλήσεως εἶχον ἐλπίδα - καὶ ἅπαντες ἄνθρωποι, τὸν θάνατον ὁρῶντες ἄρδην ἀμῶντα τὴν φύσιν, καὶ νῦν μὲν ἀδελνῦν δὲ παιδὸς πατέρα στε- ᾿Αλλ᾽ ὅμως ἀληθῆ, φησὶ, τὰ εἰρημένα, κἂν ἐπὶ τοῦ παρόντο; ἄδηλα ἣ τοῖς πολλοῖς.

id΄, « Ethymōse me d'΄ Ephraim kai parōrgise, s kai to haima autou ep᾽ auton ekchythēsetai, kai ton oneidismon autou antapodysei autǭ Kyrios kata ton logon Hephraim 85.» Houtos de, phēsin, ex ekeinon katagōn to genos, eis orgēn me parachinei, mią pasę̄ syzōn " alla tōn par᾽ autou speiromenōn amēsei ta dragmata, analogous hōn dedrach: tas dikas Eilēphos gar par᾽ emou dikaiōmata kai nomous, kath' hous prosēken auton politeuesthai, tas tōn eidōlōn paranomias ant᾽ echeinōn ēgapēsen" par᾽ hōn anti zōēïs edrepsato thanaton. Auxousi de tēn aseoeian kath᾽ hekastēn, hōs epos eipein, hēmeran, ek chrysou kai argyrou techtainomenoi zōōn diaphorōn indalmata, kai cheiropoiētois eidōlois latreuontes. TIosoutǭ gar oistrǭ peri tauta chatechontai, hōs tǭ plēthei tōn hiereiōn epilipein tōn thymatōn to genos, kai tolmēsai autous eipein" « thysate anthrōpous moschoi gar echleloipatsi. (g..) Dia Xouto esontai hōs nephelē prōïnē, kai hōs sōmenos 5 lailap! apo halōnos, kai hōs atmis "᾽ apo akridōn "5.» Tautēs heneka, phēsi, tēs apedeias, phroudous autous poiēsō tę̄ tōn polemiōn ephodǭ, Kathaper gar tēn heōthinēn droson, kai tēn kata touton ton kairon epiphainomenēn nephelēn, anischōn ho hēlios tēn men dapaną rhądiōs, tēn de schedannysin eupetōs, ton de tēs halō 5" chnoun biaios anemos eumarōs aphanizei, atmon de en aeri ginomenon nephos akridōn epigenomenon dialyei" houtōs hymas tōn polemiōn analōsei to nephos, kai tēn nyn hyph᾽ hymōn hoikoumenēn gēn erēmon katastēsei. d΄. « Egō gar eimi Kyrios ho Theos sou, stereōn " ouranon, kai ktizōn gēn, hou hai 38 cheires eplasan tēn d᾽ stratian autou. » Toutestin Ho ton ouranon kai tēn gēn ou monon chtixōn, alla kai to epimenein hautois epi pleiston dōroumenos: egō kai pasan tēn stratian tou ouranou eis to einai parēgagon, eite horatēn, eite aoraton, eite tas anō dyna. meis kai noētas physeis, eite tōn asterōn to plēthos, syn hēliǭ kai selēnę̄, tois megalois phō- « Kai ou paredeixa soi auta tou poreuesthai opisō autōn. (e'.) Kai egō anēgagon se ek gēs Aigyptou, kai Theon plēn emou ou gnōsę̄, kai sōzōn ouk esti parex emou.» Nomothetōn gar soi meta tēn genomenēn eleutherian, kai tēs Aigyptou tēn apallagēn, parēugyēsa mēdena heteron plēn emou eidenai Theon. « Ou poiēseis gar, eipon, pantos homoiōma, hosą en tǭ ouranǭ anō 55, kai hosa epi tēs gēs katō, kai hosa en tois hydasi hypochatō tēs gēs.» Ou monon de se tēs pikras tōn Aigyptiōn hēleutherōsa douleias, ( alla kai e« En tę̄ erēmǭ hepoimainon se, en gę̄ aoichētǭ. (s΄.) Kata tas nomas autōn. » ᾿Anti tou, Tas armottousas soi chorēgōn chreias, manna ex ouranou, ortygomētras ek thalattēs, hydōr ek petras. Ou gar, hōs hon erēmǭ diagontes, en spanei tōn anankaiōn ēsan, all᾽ « Eneplēsthēsan eis plēsmonēn, kai hypsōthēsan hai kardiai autōn " heneken toutou epelathonto mou. n Toiauta kai ho theios ephē peri autōn Mōsēs " « Kai "6 ephagen Iachōd, kai eneplēsthē, kai apelachtisen ho hēgapēmenos, helipanthē, epachynthē, eplatynthē, kai enkatelipe Kyrion ton poiēsanta auton. » ᾿All᾽ ouk easō auton, phēsin "7, apaiz΄. e« Esomai de autǭ, phēsin, hōs panthēr, kai hōs pardalis, kata tēn hodon tōn " ᾿Assyriōn. » Tous gar thēriōdeis autǭ polemious epanastēsō, ros dikēn kai pardaleōs chrēsomenous autǭ. ᾿Epeidē gar autos, hate dē panta "" prytaneuōn, epagei tous sthai legei. Prostetheike de, hoti ē΄. « ᾿lpantēsomai autois hōs arkos aporoumenē, kai diarrhēxō synkleismon kardias autōn. » Kathaper gar hē arkos stenochōroumenē, kai phygein ou '" dynamenē, meta pollēs tēs manias tois prosiousin eperchetai" houtōs hoi polemioi pheidous hautous oudemias axiōsousin, all᾽ ōmēn kai apēnē peri autous epideexontai gnōmēn. Tauta de eis autous diapraxomai, tēn synchechleismenēn autōn kardian kai diapę̄ menousan, dianoixai kai chatanyxai boulomenos, kai eis epignōsin tou protēchontos agagein. e Kai kataphagontai autous ekei schymnoi drymou, kai thēria agrou diaspasei autous.» Diaphorōs eirēke ta auta, tǭ plēthei tōn phoderōn eikonōn tous analgēsian nei kath᾽ auton, kai oneidizei, kai tēs proteras adelth΄, hy, e Tę̄ diaphthorą " sou, Israēl, tis boēthēsei soi ho? Pou ho basileus sou houtos : kai diasōsatiy se en pasais tais polesi sou, kai chrinatō se, hon eipas" Dos moi basilea kai archonta. » Tis an pros axian tēn diaphthoran sou, ō Israēl, thrēnēseie? Memenēchas gar pasēs erēmos boētheias, kai tauta hypo basileōs archomenos, kai hypo toutǭ politeuomenos " tēn gar emēn atimasas hēgemonian, anthoōpon echein ia΄. « Egō de edōka soi en tę̄ orgę̄ mou " alla aneachon " palin en tǭ thymǭ mon. » Orgistheis men gar dia tēn alogon aitēsin, edōka soi ton Saoul " anexikakią de kai makrothymią palin chrēsamenos, anteisēgagon ton Dadid. Touto gar legei" « ᾿Aneschon en tǭ thymǭ mou"» anti tou, Makrothymią echrē- ib΄. « Systrophē " adikias Ephraim, enchechrymmenē hē hamartia autou. » "Eoike touto tois hypo Hēsaion lechtheisin " « Ouai, hoi epispōmenoi tas hamartias hōs schoiniǭ makrǭ ! » Touto gar kai entautha legei, hoti ho Ephraïmisystrephei tas adikias, kai auxei diēnekōs, boulę̄ ponērą kechrēmenos. To gar, e ᾿Enchechrymmenē hē hamartia autou, n touto dēloi, toutesti, Eis bathos echei tēn ponērian - alla tosoutois auton siōs odynasthai. Eita hōs kat᾽ erōtēsin pros ton Israēl᾿ : ygy. « Houtos ho" huios sou ho phronimos. » Touton, phēsi Hi, tou Manassę̄ protetimēchas, kai neon onta tou presdyterou proetaxas " all' anti tēs timēs ekeinēs atimian" peridlēthēsetai. «Ou gar mē hypostę̄ en syntridę̄ technōn hautou.» Oute gar tois perioichois polemoumenois epamynai dynēsetai. Houtō ta lypēra parangeilas, epi tēn tōn chrēstōn epangelian palin metapherei ton logon. id'. « Ek cheiros adou rhysomai autous, kai ek thanatou lytrōsomai autous. » Eita paianizein kata tou thanatou keleuei, e« Pou hē dikē sou, thanate? pou to kentron sou, adē? » Tauta typikōs men epi tēs epanodou tōn Ioudaiōn gegenētai " kalei gar tropikōs tēn en tę̄ aichmalōsią diagōgēn adēn» kai thagaton. Enteles de kai alēthes edexato peras meta tēn tou Sōtēros hēmōn anastasin" tēs gar hēmeteras aparchēs anastasēs͵ hapantes hēmeis edexametha tēs anastaseōs tēn elpida. Touto de kai en tę̄ tou Iezechiēl prophēteią estin heurein" kai gar ekei hē tōn ostōn anadiōsis ta dyo sēmainei, kai tou Israēl tēn epanodon (hos tas chrēstas apochopsas elpidas elegen: e Echleloipamen, xēra gegone ta osta hēmōn), » kai tēn koinēn apantōn anthrōpōn anastasin. Typos gar ta peri Ioudaious gegenēmena tēs peri pantas anthrōpous tou Theou tōn holōn kēdemonias. e Paraklēsis kekryptai apo ophthalmōn mou, dioti, houtos anameson adelphōn diastelei.» Dytē de, phēsin, hē parapsychē tēs chrēstoteras elpidos, kai tēs anastaseōs hē prosdokia, kai apo tōn aichmalōtōn gignomenōn Ioudaeōn, kai apo pantōn anthrōpōn teōs kekryphthai. dochex hoi te gar Ioudaioi noi syngeneias, kai kata diaeresin kai dianomēn douleuein anankazomenoi, tēs anachlēseōs eichon elpida - kai hapantes anthrōpoi, ton thanaton horōntes ardēn amōnta tēn physin, kai nyn men adelnyn de paidos patera ste- ᾿All᾽ homōs alēthē, phēsi, ta eirēmena, kan epi tou paronto? adēla hē tois pollois.

14. "Ephraim angered me and provoked me, and his blood will be poured out upon him, and the Lord will repay him his reproach according to the word of Ephraim." This man, he says, though he traces his descent from that one, provokes me to anger, living in every wickedness; but he will reap the sheaves of what he sows, paying penalties proportionate to what he has done. For having received from me ordinances and laws by which he ought to live, he loved instead the lawlessness of the idols, and from them he reaped death instead of life. They increase their impiety every day, so to speak, crafting from gold and silver images of various animals and worshiping handmade idols. For they are gripped by such frenzy for these that the kinds of victims fail for the multitude of the sacrifices, and they dare to say: "Sacrifice men, for the calves have failed. 3. Therefore they will be like a morning cloud, and like chaff blown by a whirlwind from a threshing floor, and like vapor from locusts." Because of this impiety, he says, I will make them vanish by the onset of the enemies. For as the rising sun easily consumes the morning dew and readily scatters the cloud that appears at that time, as a violent wind easily makes the chaff of the threshing floor vanish, and a cloud of locusts coming on dissolves the vapor in the air, so the cloud of the enemies will consume you and make the land you now inhabit desolate. 4. "For I am the Lord your God, who makes the heaven firm and creates the earth, whose hands formed all its host." That is: I, who not only create heaven and earth but also grant them to endure for very long, brought into being all the host of heaven, whether visible or invisible, whether the powers above and the intelligible natures, or the multitude of the stars with the sun and moon, the great lights … "And I did not show them to you so that you should go after them. And I brought you up from the land of Egypt, and you shall know no God besides me, and there is no savior beside me." For when I gave you laws after the freedom you obtained and the deliverance from Egypt, I charged you to know no other God but me: "You shall not make," I said, "a likeness of anything that is in heaven above, and that is on the earth below, and that is in the waters beneath the earth." And I not only freed you from the bitter slavery of the Egyptians, but also "5. I shepherded you in the desert, in an uninhabited land, 6. according to their pastures." That is, supplying the needs suited to you: manna from heaven, quails from the sea, water from the rock. For though they lived in the desert, they were not in want of necessities; but "they were filled to satiety, and their hearts were lifted up; because of this they forgot me." The divine Moses too said such things about them: "And Jacob ate and was filled, and the beloved kicked; he grew fat, he grew thick, he grew broad, and he forsook the Lord who made him." But I will not let him go, he says, unpunished. "7. I will be to him like a panther and like a leopard by the way of the Assyrians." For I will raise up against him beastly enemies, who will treat him like a panther and a leopard. For since he himself, as governing all things, brings the enemies on them, he says that he … He added: "8. I will meet them like a bear in distress, and I will tear open the enclosure of their heart." For as the bear, when hemmed in and unable to flee, attacks those who approach with great fury, so the enemies will count them worthy of no mercy, but will show a cruel and harsh mind toward them. I will do these things to them, wishing to open and pierce their heart, shut up as it is and remaining hard, and to bring them to the knowledge of what is fitting. "And the whelps of the forest will devour them there, and the beasts of the field will tear them apart." He said the same things in different ways, [striking] by the multitude of fearful images those who are sick with insensibility … against him, reproaches him, and … of his former … "9, 10. In your destruction, Israel, who will help you? Where is this king of yours? Let him save you in all your cities, and let him judge you, of whom you said, Give me a king and ruler." Who could lament your destruction as it deserves, O Israel? For you have remained bereft of all help, and this while you are ruled by a king and live under him; for having dishonored my leadership, [you chose] to have a man … "11. And I gave you [a king] in my anger, and I held back again in my wrath." For angered by the irrational request, I gave you Saul; but using forbearance and long-suffering again, I brought in David instead. For this is what he says: "I held back in my wrath," that is, I used long-suffering … "12. A gathering of injustice is Ephraim; his sin is hidden." This resembles what was said by Isaiah: "Woe to those who draw their sins as with a long rope!" For he says this here too: that Ephraim gathers up injustices and increases them continually, using an evil counsel. For "his sin is hidden" indicates this, that is, he holds his wickedness in the depths; but by so many … to suffer pain. Then, as though by a question to Israel: "13. This is your son, the wise one." This one, he says, you preferred to Manasseh, and set him, the younger, before the elder; but instead of that honor he will be clothed with dishonor. "For he will not stand in the breaking of his children." For he will not be able to help even his neighbors when they are attacked. Having thus announced the painful things, he again turns his discourse to the promise of good things. "14. From the hand of Hades I will rescue them, and from death I will redeem them." Then he bids them sing a paean over death: "Where is your penalty, O death? Where is your sting, O Hades?" These things happened in figure at the return of the Jews; for he figuratively calls the life in captivity Hades and death. But they received their complete and true fulfillment after the resurrection of our Savior: for when our first fruits rose, all of us received the hope of the resurrection. One can find this in the prophecy of Ezekiel too: for there the revival of the bones signifies two things, both the return of Israel (who had cut off good hopes and said, "We have failed, our bones have become dry") and the common resurrection of all human beings. For what happened concerning the Jews is a type of the care of the God of all for all human beings. "Comfort is hidden from my eyes, for he will divide between brothers." This consolation of a better hope, he says, and the expectation of the resurrection, seems for the time being to be hidden both from the Jews who became captives and from all human beings. For the Jews, [separated from their] kin and compelled to serve, divided and distributed, had [no] hope of recall; and all human beings, seeing death utterly mowing down their nature, separating now brother from brother, now father from child … Yet what has been said is true, he says, even if for the present it is unclear to the many.

Textual problem in this passage: see the notes.

Hos 12:14 (quotation, high confidence) · Hos 13:1 (allusion, high confidence) · Hos 13:2 (quotation, high confidence) · Hos 13:3 (quotation, high confidence) · Hos 13:4 (quotation, high confidence) · Hos 13:5 (quotation, high confidence) · Hos 13:6 (quotation, high confidence) · Hos 13:7 (quotation, high confidence) · Hos 13:8 (quotation, high confidence) · Hos 13:9 (quotation, high confidence) · Hos 13:10 (quotation, high confidence) · Hos 13:11 (quotation, high confidence) · Hos 13:12 (quotation, high confidence) · Hos 13:13 (quotation, high confidence) · Hos 13:14 (quotation, high confidence) · Exod 20:4 (quotation, high confidence) · Exod 16:13 (allusion, high confidence) · Exod 17:6 (allusion, high confidence) · Deut 32:15 (quotation, high confidence) · 1 Sam 8:5 (quotation, high confidence) · Gen 48:14 (allusion, high confidence) · Isa 5:18 (quotation, high confidence) · 1 Cor 15:55 (allusion, high confidence) · 1 Cor 15:20 (echo, medium confidence) · Ezek 37:11 (quotation, high confidence)

Notes and citation

Summary: Ephraim's idolatry, even to human sacrifice, will bring the Assyrians on it like wild beasts and destroy its kings; yet God will redeem Israel from death, fulfilled in figure at the return from exile and in truth in Christ's resurrection, the pledge of the resurrection of all.

  • Lemmas: Hos 12:14 (LXX 12:15); 13:1–14 (13:1–2 paraphrased). Migne's Latin column breaks into the section in several places and is removed by logged corrections. Lines lost in the scan are marked "…" (among them part of the comment on 13:7, on 13:8b–9, after "to have a man" in 13:10, and the lemma of 13:13a); words in brackets are supplied by sense, including the negative in "had [no] hope of recall".
  • "Sacrifice men": Theodoret's text of Hos 13:2 (LXX θύσατε ἀνθρώπους). "I gave you [a king]": the noun is lost in the scan. "Where is your penalty, O death?": LXX of Hos 13:14, quoted in 1 Cor 15:55.
  • Exod 20:4; Exod 16:13–15; 17:6; Deut 32:15; 1 Sam 8:5; Gen 48:14–20; Isa 5:18; Ezek 37:11.

Notes on the original text

  • Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; Migne's Latin column, marginal references and apparatus read as Greek letters; ἀνέσχον was split by it): ε Εἰ δεῖ. αὶ Εἰ φόποῖα Δπιρ}}} θἱογυιη οδὲ ἰδϑία ὁ : 86 δυο εἰ [Δς 116 οὐκὶ 0μιὸ- Ϊηθ 8, οἱ οὔ πὶ ἵν χ πὶ 4118 ἴδοι β οδὲ:, ἃ πᾶ, οἱ ἃ → ; εμα. ὅ. ε Εξο 8611 ἰην 5] απο ἐμέο! ! δαί 4168., ἔππὶ 5.0} ] τὰ πὶ πλι εἰ τυ ἀΐηθιη, πᾶ οὐ] 8016 οἱ « Επ πο οβίβπαϊ δὰ ΕΠ} υἱ Δι θυ] γ68 ροδὶ δᾶ. α, » Νοῃ 4« ἴπ οφυόγυηῖ, βοὰ ε Αἀ ἀἰ!αϊαιαβ ὁδῖ, οἱ ἀθγο αι! δι (λοίοΓα πὴ δα 08} Υ͂. » → ; Α υἱ δηἶπὶ ἀγ88 ἴῃ → ; ἰῃ-. γ 6 πιο ΐβ ἱπ 'γὰ ἴῃ 608 ἐσχον → έσχον; Ο « ϑυδίίπυϊ ἴῃ → ; (ραν πὶ ῖαδ τὰ, δῖος ἀὸ- 1 οὗ. ( μή. διασποράν. ὁ ὁ -ᾧ ἀτιμίᾳ. τ φησί. 65. ἰῃ ὔ. πὶ ἴῃ απ μαΐ : ς δε[ίεείπηυβ, τὶ ἀα (οηπα δον οη 8 οἱ οἱ οἱ Ηδο οἱ 56 πο πη] ῖπὶ Α → .

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 1.12.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-12-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-12-15

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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 1, chapter 13

1.13.15PG 81

ιε΄, « Ἐπάξει γὰρ Κύριος ἄνεμον καύσωνα ἐκ τῆς ἐρήμου ἐπ᾽ αὐτὸν, καὶ ἀναξηρανεῖ τὰς φλέβας αὑτοῦ, καὶ ἐξερημώσει τὰς πηγὰς αὑτοῦ " οὗτος ἐρημώσει.; τὴν γῆν αὐτοῦ, καὶ πάντα τὰ σχεύη αὐτοῦ τὰ ἐπιθυμητά. » Αἰνίττεται δὲ διὰ τούτων Κῦρον τὸν συρίων, εἴτουν Βαδυ) ὠνίων, τὴν βασιλείαν, καὶ πᾶσαν τὴν βασιλικὴν συγγένειαν διαφίῇείραντα "", καὶ τὰς τῆς τυραννίδος ἀφελόμενον ἀφορμάς " ταύτας " γὰρ τροπικῶς πηγὰς καὶ φιλέδως προσαγορεύει. ἮἨθουλήθη δὲ διὰ τούτων διδάξαι, τίνι τρόπῳ καταλύσει ὃν τροπικχῶς θάνατον καὶ ἄδην ἐκάλεσεν. ᾿Αλλὰ ταῦτα μὲν μετὰ ταῦτα γενήσετα: " νῦν δὲ, α΄. «᾿Αφανισθήσεται Σαμάρεια. ν Ἐναντία δρᾶσαι τετολμήχυζα τῷ θείῳ θελήματι, καὶ τοῦ πολέμον γενήσεται παρανάλωμα καὶ ὄψονται οἱ ταύτης οἰκή" τορες, τὰ μὲν ὑπομάζια παιδία τῇ γῇ προσρηγνύμενα, τὰς δὲ χυοφορούσας μετὰ τῶν ἐμδρύων ἀναιρουμένας 3". ᾿Αλλ᾽ ἵνα τούτων μὴ δέξῃ τὴν πεῖραν, β΄. « Ἐπιστράφηθι, ὦ ' Ἰσραὴλ, πρὸς Κύριον τὸν Θεόν σου. » Πολὺν γὰρ ἐν ταῖς παρανομίαις χατανἦλωσας χρόνον. Εἶτα καὶ διδάσκει αὐτοὺς, ποίοις προσήκει χρήσασθαι λόγοις τὸν Θεὸν ἐξιλεουμένους. Εἴπατε γὰρ, φησὶ, εδΔύνασαι '6 πᾶσαν ἀφαιρεῖν ἁμαρτίαν. ν Ταύτην γὰρ αὐτῷ τὴν ἱκετηρίαν προσφέροντες, οὐ λήψεσθε μὲν τῆς ἀδικίας τὰ ἐπίχειρα, ἐν ἀπολαύσει δὲ γενήσεσθε παντοδαπῶν ἀγαθῶν. Πρόσθετε δὲ ἐκείνοις τοῖς λόγοις, τὸν Σιυτῆρα καὶ εὖὐἐργέτην ἀντιθολοῦντες, ὡς Οὐκέτι οὐδενὶ ἀνθρώπων θαῤῥήσομεν, οὐκ ᾿Ασσυρίοις, οὐκ Αἰγυπτίοις, οὐκ ἵππων πλήθει, οὔτε μὴν θεοὺς νομιοῦμεν τὰ χειρόχμητα εἴδωλα, Τούτων γὰρ ὑπὸ σοῦ λεγομένων, ὁ "7 ἐν σοὶ συνεχῶς φαινόμενος Κύριος ἐλεήσει ὀρφανόν" τουτέστι, τὸν ὀρφανοῦ δίχτν ἀτημέλητον ὄντα σε, καὶ ἀχηδεμόνευτον, πάσης ἀξιώσει προνοίας, καὶ ἰάσεως δὲ μεταδώσω σοι, τῶν ἐπικειμένων ἀπαλλάττων κακῶν. Γνησίως δὲ περὶ σὲ διαθήσομαι, καὶ πᾶταν τὴν ἐπενεχθεῖσάν σοι καταπαύσω παιδείαν " χορηγήσω δέ σοι οἷόν τινα δρόσον τὰς ἐμὰς δωρεὰς, ὡς ἂν σεν εἰρηκώς " ς΄. ε«Ἔσομαι ὡς ᾽" δρόσος τῷ Ἰσραὴλ, ἀνθήσε: ὡς κρίνον. » Πολλαχοῦ δὲ τούτου τοῦ 1 ἄνθους ἡ θεία μέμνηται Γραφή. Καὶ Ἡσαῖας μὲν βοᾷ - « Εὐφρανθήτω ἡ ἔρημος, καὶ ἀνθείτω ὡς κρίνον. » Ἔν δὲ τῷ γλτματι τῶν ἀσμάτων περὶ τῆς νύμφης ὁ νυμφίος φησίν" ε Ὡς κρίνον ἐν μέσῳ ἀκανθῶν, οὕτως ἡ ἀδελφιδή μου᾽ ἀναμέσον τῶν θυγατέρων. » Καὶ ὁ Κύρος δὲ ἐν τοῖς ἱεροῖς Εὐαγγελίοις, ε« ᾿Αποδλέψατε"", φησὶν, εἰς τὰ κρίνα τοῦ ἀγροῦ. ᾿Αμὴν λέγω ὑμῖν, οὔτε Σολομὼν ἐν πάσῃ τῇ δόξῃ αὐτοῦ ὡς ἕν τούτων. » Πανταχόθεν τοίνυν μανθάνομεν, ὡς ς πρὸ; τῇ εὐωδίᾳ καὶ ἡ λαμπρότης τοῦ ἄνθους θαυμάζεται. Ταύτῃ δὲ παραδάλλεται ἡ τοῦ ῥύπου τῆς ἁμαρτίας ἀπηλλαγμένη ψυχὴ, καὶ τὴν λαμπροτάτην τοῦ βαπτίσματος περιδεθλημένη στολὴν, περὶ ἧς καὶ Ἥσαϊας βοᾷ ε ᾿Αγαλλιάσθω ἡ ψυχή μου ἐπὶ τῷ Κυρίῳ' ἐνέδυσε γάρ με ἱμάτιον σωτηρίου, καὶ χιτῶνα εὐφροσύνης.» Τούτῳ γὰρ παραπλησίως τῷ κρίνῳ καὶ ὁ Ἰσραὴλ τὸν Θεὸν ἐπιγνοὺς, «ε ᾿Ανθήσει, φησὶ, καὶ βαλεῖ τὰς ῥίζας αὑτοῦ ὡς Λίδανος. » Δηλοῖ δὲ τὸ ὄρος τὸ ταῖς χέδροις χατεστεμμένον. Εἶτα τὸ ἐσόμενον αἰνιττόμενος πλῆθος" ζ΄. ε« Πορεύσονται οἱ κλάδοι αὐτοῦ. » Προαγορεύει καὶ τὸν"" τῆς εὐσεδείας καρπόν" « Καὶ ἔσται ὡς ἐλαία κατάκαρπος, καὶ ἡ ὀσφρασία αὑτοῦ ὡς Λιδάνου. ν Διδάσκει δὲ καὶ τῶν ἀγαθῶν τὴν αἰτίαν" ἢ᾿. ε« Ἐπιστρέψουσι, καὶ καθιοῦνται ὑπὸ "5" τὴν σκέπην αὐτοῦ" ν τουτέστι, τοῦ Θεοῦ. ε Καὶ ζήσονται, καὶ στηριχθήσονται ᾽"" σίτῳ, καὶ ἐξανθήσει ὡς ἄμπελος τὸ μνημόσυνον αὐτῶν, ὡς οἶνος Λιδάνον. »᾽Αποταττόμενοι γὰρ τῇ πλάνῃ τῶν εἰδώλων, καὶ τῇ ἐμῇ ται τὴν ἀφθονίαν, καὶ οἴνῳ εὐώδει παραπλησίως, ἐν τῷ Λιδάνῳ γεωργουμένῳ, τὴν τῆς ἀρετῆς ἕξουσιν εὐοσμίαν, καὶ τὴν ἐντεῦθεν εὐφημίαν χαρπώσονται, θ΄. «Τῷ Ἐφραῖμ. Τί αὐτῷ ἔτι καὶ εἰδώλοις : » Μαθὼν τοίνυν Ἐφραῖμ, οἵα τῆς εὐσεδείας ἣ κτῆσις, φύγε τῶν εἰδώλων τὴν πλάνην ᾿ τούτου γάρ σε χάριν καὶ ἐταπείνωσα παιδεύσας, καὶ δυνατὸν ἀποφανῶ φιλανθρωπίᾳ χρησάμενος, καὶ παραπλησίως ἀρχεύθῳ πεπυχνωμένῃ ᾿ γενήσομαί σοι, καὶ τοὺς παρ᾽ ἐμοῦ τρυγήσεις καρπούς. ᾿Αειθαλὴς γὰρ ἡ ἄρχευθος, καὶ ἄσηπτον ἔχουσα τὴν φύσιν, καὶ ἀκανθώδη κόμην περικειμένη. Δηλοῖ δὲ διὰ τούτων, ὅτι Σὲ παντοδαπῆς ἀξιώσας προνοίας ἀλύμαντον ρήσω, τοὺς ἐπιόντας σοι καθάπερ τισὶ χαταπλήττων Β ἀκίσιν. Οὕτω πᾶσαν συμπεράνας "5 τὴν προφητείαν, φόρον. τς ε Τίς σοφὸς, καὶ συνήσει ταῦτα; ἣ συνετὸς, καὶ γνώσεται αὐτά; ὅτι εὐθεῖαι αἱ ὁδοὶ τοῦ Κυρίου, καὶ δίκαιοι πορεύσονται ἐν αὐταῖς " οἱ δὲ ἀσεδεῖς σουσιν ἐν αὐταῖς.» Τοῦτο δὲ καὶ ὁ θεῖος Δαβὶδ τὰς θείας διεξελθὼν εὐεργεσίας ἐν τῷ ἑκατοστῷ καὶ ἔκτῳ ψαλμῷ τέλος ἐπιτέθειχε τῇ μελῳδίᾳ" «ε Τίς σοφὸς, καὶ φυλάξει ταῦτα, καὶ συνήσουσι " τὰ ἐλέη τῶ Κυρίου; » Σοφίας γὰρ τῷ ὄντι καὶ συνέσεως δεῖ, καὶ εἰς τὴν γνῶσιν καὶ κατανόησιν τῶν θείων )ο- Ὑίων, καὶ εἰς τὴν τούτων ἐκπλήρωσίν τε καὶ διατήρησιν " οὔτε γὰρ συνιέναι ταῦτα δυνατὸν τοὺς τοῦ θείου Πνεύματος τὴν αἴγλην μὴ δεξαμένους, οὔτε φυλάξαι μὴ τῆς ἄνωθεν ἀπολαύοντας βοηθείας. δὲ τοσαύτην καὶ τοιαύτην περὶ τὸν Θεὸν εὔνοιαν ἐνδεικνύμενοι, τῆς ἐκεῖθεν ἐπικουρίας τυγχάνοντες, τὰς εὐθείας διαπερῶσιν ὁδοὺς, καὶ δίκαιοι χρημπτίζουσιν " οἱ δὲ ἀσεδείᾳ συζῶντες, καὶ τὴν ἐναντίαν ὁδεύοντες, δρέπονται τῆς ἀσεύείας τὰ ἐπίχειρα" παράσχοι δὲ ὁ τῶν ἁπάντων θεὸς, πάντας ἀνθρώπους ἐθέλων σωθῆνα:, καὶ εἰς ἐπίγνωσιν ἀληθείας ἐλθεῖν, μὴ ταύτης ἡμᾶς, ἀλλ᾽ ἐκείνης γενέσθαι τῆς μοίβαξν ἵνα κατὰ τοὺς θείους αὐτοῦ πολιτευόμενοι νόμους, δ» ξάζωμεν αὐτὸν, κατὰ τὸν ἱερὸν ᾿Απόστολον, κἀν τῷ σώματι, κἀν τῷ πνεύματι " ὅτι αὐτῷ πρέπει πᾶσι δόξα, τιμὴ, καὶ προσκύνησις, σὺν τῷ μονογενεῖ αὖτοῦ Υἱῷ, καὶ τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ Ὁ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν 5, ΄

ie΄, « Epaxei gar Kyrios anemon kausōna ek tēs erēmou ep᾽ auton, kai anaxēranei tas phlebas hautou, kai exerēmōsei tas pēgas hautou " houtos erēmōsei.? tēn gēn autou, kai panta ta scheuē autou ta epithymēta. » Ainittetai de dia toutōn Kyron ton syriōn, eitoun Bady) ōniōn, tēn basileian, kai pasan tēn basilikēn syngeneian diaphię̄eiranta "", kai tas tēs tyrannidos aphelomenon aphormas " tautas " gar tropikōs pēgas kai philedōs prosagoreuei. ĒĒthoulēthē de dia toutōn didaxai, tini tropǭ katalysei hon tropikchōs thanaton kai adēn ekalesen. ᾿Alla tauta men meta tauta genēseta: " nyn de, a΄. «᾿Aphanisthēsetai Samareia. n Enantia drasai tetolmēchyza tǭ theiǭ thelēmati, kai tou polemon genēsetai paranalōma kai opsontai hoi tautēs oikē" tores, ta men hypomazia paidia tę̄ gę̄ prosrēgnymena, tas de chyophorousas meta tōn emdryōn anairoumenas 3". ᾿All᾽ hina toutōn mē dexę̄ tēn peiran, b΄. « Epistraphēthi, ō ' Israēl, pros Kyrion ton Theon sou. » Polyn gar en tais paranomiais chatanēlōsas chronon. Eita kai didaskei autous, poiois prosēkei chrēsasthai logois ton Theon exileoumenous. Eipate gar, phēsi, edDynasai '6 pasan aphairein hamartian. n Tautēn gar autǭ tēn hiketērian prospherontes, ou lēpsesthe men tēs adikias ta epicheira, en apolausei de genēsesthe pantodapōn agathōn. Prosthete de ekeinois tois logois, ton Siytēra kai euyergetēn antitholountes, hōs Ouketi oudeni anthrōpōn tharrhēsomen, ouk ᾿Assyriois, ouk Aigyptiois, ouk hippōn plēthei, oute mēn theous nomioumen ta cheirochmēta eidōla, Toutōn gar hypo sou legomenōn, ho "7 en soi synechōs phainomenos Kyrios eleēsei orphanon" toutesti, ton orphanou dichtn atēmelēton onta se, kai achēdemoneuton, pasēs axiōsei pronoias, kai iaseōs de metadōsō soi, tōn epikeimenōn apallattōn kakōn. Gnēsiōs de peri se diathēsomai, kai patan tēn epenechtheisan soi katapausō paideian " chorēgēsō de soi hoion tina droson tas emas dōreas, hōs an sen eirēkōs " s΄. e«Esomai hōs ᾽" drosos tǭ Israēl, anthēse: hōs krinon. » Pollachou de toutou tou 1 anthous hē theia memnētai Graphē. Kai Hēsaias men boą - « Euphranthētō hē erēmos, kai antheitō hōs krinon. » En de tǭ gltmati tōn asmatōn peri tēs nymphēs ho nymphios phēsin" e Hōs krinon en mesǭ akanthōn, houtōs hē adelphidē mou᾽ anameson tōn thygaterōn. » Kai ho Kyros de en tois hierois Euangeliois, e« ᾿Apodlepsate"", phēsin, eis ta krina tou agrou. ᾿Amēn legō hymin, oute Solomōn en pasę̄ tę̄ doxę̄ autou hōs hen toutōn. » Pantachothen toinyn manthanomen, hōs s pro? tę̄ euōdią kai hē lamprotēs tou anthous thaumazetai. Tautę̄ de paradalletai hē tou rhypou tēs hamartias apēllagmenē psychē, kai tēn lamprotatēn tou baptismatos peridethlēmenē stolēn, peri hēs kai Hēsaïas boą e ᾿Agalliasthō hē psychē mou epi tǭ Kyriǭ' enedyse gar me himation sōtēriou, kai chitōna euphrosynēs.» Toutǭ gar paraplēsiōs tǭ krinǭ kai ho Israēl ton Theon epignous, «e ᾿Anthēsei, phēsi, kai balei tas rhizas hautou hōs Lidanos. » Dēloi de to oros to tais chedrois chatestemmenon. Eita to esomenon ainittomenos plēthos" z΄. e« Poreusontai hoi kladoi autou. » Proagoreuei kai ton"" tēs eusedeias karpon" « Kai estai hōs elaia katakarpos, kai hē osphrasia hautou hōs Lidanou. n Didaskei de kai tōn agathōn tēn aitian" ē᾿. e« Epistrepsousi, kai kathiountai hypo "5" tēn skepēn autou" n toutesti, tou Theou. e Kai zēsontai, kai stērichthēsontai ᾽"" sitǭ, kai exanthēsei hōs ampelos to mnēmosynon autōn, hōs oinos Lidanon. »᾽Apotattomenoi gar tę̄ planę̄ tōn eidōlōn, kai tę̄ emę̄ tai tēn aphthonian, kai oinǭ euōdei paraplēsiōs, en tǭ Lidanǭ geōrgoumenǭ, tēn tēs aretēs hexousin euosmian, kai tēn enteuthen euphēmian charpōsontai, th΄. «Tǭ Ephraim. Ti autǭ eti kai eidōlois : » Mathōn toinyn Ephraim, hoia tēs eusedeias hē ktēsis, phyge tōn eidōlōn tēn planēn ᾿ toutou gar se charin kai etapeinōsa paideusas, kai dynaton apophanō philanthrōpią chrēsamenos, kai paraplēsiōs archeuthǭ pepychnōmenę̄ ᾿ genēsomai soi, kai tous par᾽ emou trygēseis karpous. ᾿Aeithalēs gar hē archeuthos, kai asēpton echousa tēn physin, kai akanthōdē komēn perikeimenē. Dēloi de dia toutōn, hoti Se pantodapēs axiōsas pronoias alymanton rēsō, tous epiontas soi kathaper tisi chataplēttōn B akisin. Houtō pasan symperanas "5 tēn prophēteian, phoron. ts e Tis sophos, kai synēsei tauta? hē synetos, kai gnōsetai auta? hoti eutheiai hai hodoi tou Kyriou, kai dikaioi poreusontai en autais " hoi de asedeis sousin en autais.» Touto de kai ho theios Dabid tas theias diexelthōn euergesias en tǭ hekatostǭ kai ektǭ psalmǭ telos epitetheiche tę̄ melǭdią" «e Tis sophos, kai phylaxei tauta, kai synēsousi " ta eleē tō Kyriou? » Sophias gar tǭ onti kai syneseōs dei, kai eis tēn gnōsin kai katanoēsin tōn theiōn )o- Huiōn, kai eis tēn toutōn ekplērōsin te kai diatērēsin " oute gar synienai tauta dynaton tous tou theiou Pneumatos tēn aiglēn mē dexamenous, oute phylaxai mē tēs anōthen apolauontas boētheias. de tosautēn kai toiautēn peri ton Theon eunoian endeiknymenoi, tēs ekeithen epikourias tynchanontes, tas eutheias diaperōsin hodous, kai dikaioi chrēmptizousin " hoi de asedeią syzōntes, kai tēn enantian hodeuontes, drepontai tēs aseueias ta epicheira" paraschoi de ho tōn hapantōn theos, pantas anthrōpous ethelōn sōthēna:, kai eis epignōsin alētheias elthein, mē tautēs hēmas, all᾽ ekeinēs genesthai tēs moibaxn hina kata tous theious autou politeuomenoi nomous, d» xazōmen auton, kata ton hieron ᾿Apostolon, kan tǭ sōmati, kan tǭ pneumati " hoti autǭ prepei pasi doxa, timē, kai proskynēsis, syn tǭ monogenei autou Huiǭ, kai tǭ hagiǭ Pneumati, nyn kai aei, kai Ho eis tous aiōnas tōn aiōnōn. ᾿Amēn 5, ΄

15. "For the Lord will bring a burning wind from the desert upon him, and will dry up his veins, and will make his springs desolate; he will lay waste his land and all his desirable vessels." By this he hints at Cyrus, who destroyed the kingdom of the Assyrians, or rather of the Babylonians, and all the royal kin, and took away the resources of their tyranny; these he figuratively calls springs and veins. By this he wished to teach in what way he will destroy the one he figuratively called death and Hades. But these things will happen afterward; now, however, "1. Samaria will be destroyed," since she has dared to act contrary to the divine will, and she will become a casualty of the war; and her inhabitants will see the nursing children dashed against the ground and the pregnant women killed with their unborn. But so that you may not experience these things, "2. Return, O Israel, to the Lord your God." For you have spent much time in lawlessness. Then he also teaches them what words they should use to propitiate God. "Say," he says, "You are able to take away all sin." For if you offer him this supplication, you will not receive the wages of your injustice, but will come to enjoy good things of every kind. And add to those words, as you entreat the Savior and benefactor: We will no longer trust in any human being, not in Assyrians, not in Egyptians, not in a multitude of horses; nor will we consider handmade idols gods. When you say these things, the Lord who appears continually among you "will have mercy on the orphan": that is, you who were neglected and uncared for like an orphan he will count worthy of all providence. And I will give you healing too, freeing you from the evils that press on you. I will be genuinely disposed toward you, and will stop all the discipline brought upon you; and I will supply my gifts to you like dew, so that … he said: "6. I will be like dew to Israel; he will blossom like a lily." The divine Scripture mentions this flower in many places. Isaiah cries: "Let the desert rejoice and blossom like a lily." And in the Song of Songs the bridegroom says of the bride: "As a lily among thorns, so is my beloved among the daughters." And the Lord in the holy Gospels says: "Look at the lilies of the field. Truly I tell you, not even Solomon in all his glory was like one of these." From all sides, then, we learn that besides its fragrance the brightness of the flower is admired. To it is compared the soul that has been freed from the filth of sin and clothed with the most brilliant robe of baptism, of which Isaiah too cries: "Let my soul exult in the Lord; for he has clothed me with a garment of salvation and a tunic of gladness." Like this lily, Israel, having come to know God, "will blossom," he says, "and will cast forth his roots like Lebanon." He means the mountain crowned with cedars. Then, hinting at the multitude that is to be: "7. His branches will spread." He also foretells the fruit of piety: "And he will be like a fruitful olive, and his fragrance like Lebanon." He also teaches the cause of the good things: "8. They will return and sit under his shelter", that is, God's. "And they will live, and be established with grain, and their memorial will blossom like a vine, like the wine of Lebanon." For renouncing the error of the idols and [attending] to my [service], they will … the abundance [of grain], and, like fragrant wine, like Lebanon when it is cultivated, they will have the fragrance of virtue and reap the good repute that comes from it. "9. To Ephraim: What has he any more to do with idols?" Having learned, then, Ephraim, what the possession of piety is, flee the error of the idols; for this reason I humbled you by discipline, and I will make you strong by using loving-kindness, and I will be to you like a dense juniper, and you will gather fruits from me. For the juniper is evergreen, incorruptible by nature, and clothed in prickly foliage. By this he indicates: Counting you worthy of every kind of providence, I will keep you unharmed, striking those who attack you as with points. Having thus concluded the whole prophecy, he adds … "10. Who is wise, and will understand these things? Or prudent, and will know them? For the ways of the Lord are straight, and the righteous will walk in them, but the impious will … in them." The divine David too, having gone through the divine benefits in the hundred and sixth psalm, put this as the end of his song: "Who is wise, and will keep these things, and they will understand the mercies of the Lord?" For in truth wisdom and understanding are needed, both for the knowledge and comprehension of the divine oracles and for their fulfillment and keeping. For neither can those understand them who have not received the radiance of the divine Spirit, nor can those keep them who do not enjoy help from above. [Those who] show such and so great goodwill toward God, obtaining help from there, travel the straight ways and are called righteous; but those who live in impiety and walk the opposite way reap the wages of impiety. May the God of all, who wills all people to be saved and to come to the knowledge of the truth, grant that we be not of this lot but of that one, so that, living according to his divine laws, we may glorify him, as the holy Apostle says, both in body and in spirit; for to him belong all glory, honor and worship, with his only-begotten Son and the Holy Spirit, now and always and to the ages of ages. Amen.

Textual problem in this passage: see the notes.

Hos 13:15 (quotation, high confidence) · Hos 13:16 (quotation, high confidence) · Hos 14:1 (quotation, high confidence) · Hos 14:2 (quotation, high confidence) · Hos 14:3 (allusion, high confidence) · Hos 14:4 (quotation, medium confidence) · Hos 14:5 (quotation, high confidence) · Hos 14:6 (quotation, high confidence) · Hos 14:7 (quotation, high confidence) · Hos 14:8 (quotation, high confidence) · Hos 14:9 (quotation, high confidence) · Isa 35:1 (quotation, high confidence) · Song 2:2 (quotation, high confidence) · Matt 6:28 (quotation, high confidence) · Matt 6:29 (quotation, high confidence) · Isa 61:10 (quotation, high confidence) · Ps 107:43 (106:43 LXX) (quotation, high confidence) · 1 Tim 2:4 (quotation, high confidence) · 1 Cor 6:20 (allusion, high confidence)

Notes and citation

Summary: The burning wind is Cyrus, who destroyed Babylon; Samaria will fall, but Israel is called to return to God, who will make it blossom like a lily, as the soul clothed in baptism, and the commentary on Hosea closes with the call to wisdom and a doxology.

  • Lemmas: Hos 13:15–14:9 (LXX 13:15–14:10; Theodoret's verse numbers in chapter 14 follow the LXX: his 1 = English 13:16, his 2 = English 14:1, and so on). Migne's Latin column breaks into the section in three places and is removed by logged corrections. Words lost in the scan are marked "…" (in the comment on 14:5, in that on 14:8, before the lemma of 14:9 (LXX 14:10), and its verb "will stumble"). "Will have mercy on the orphan": the scan's garbled ἀρζαγόγ is corrected to ὀρφανόν, the LXX reading, which Theodoret explains in the next words.
  • "The hundred and sixth psalm": Ps 107:43 (LXX 106:43). Isa 35:1; Song 2:2; Matt 6:28–29; Isa 61:10; 1 Tim 2:4; 1 Cor 6:20 (with the Byzantine addition "and in your spirit").

Notes on the original text

  • Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; OCR garble of ὀρφανόν (the LXX reading of Hos 14:4, explained in the next words); marginal letter and column number): ἐλεήσει ἀρζαγόγ → ἐλεήσει ὀρφανόν; ἐξιλεουμένους. Α 608, Εἴπατε → ἐξιλεουμένους. Εἴπατε; 5 μου, (, σου. 5 διότι --- διαστ. πο δά "ἀν, 1 οὐ! ( τὸ ν ὦ, 5. ἰῃ Α μα}. ταῦτα. → ; αι ον πὶ αυΐῃ διιυἱ ἤογοαβ βίου Πα. ειϑ. 6. ε γᾷ δοτία, εἱ Πογϑαὶ φυλϑὶ ἢ] ἢ 5. » [η φημι 0 δι 6 τ} οηβἰ ἃ πη γδϑιπιθηΐο 84. 15, οἵ τα ηΐ 68 ᾿φου [1 ὁ.» [οι οδὶ τυ Γᾶ αἾυ8.» ος εἰ, δι απλῦγὰ θεὶ. « Εἰ νἱνεπί, οἱ ἀσπίς πᾶθεὶ ἀδικίαν. 30 ἡ ἀδ. ἔν: Βιργα, ἢ. δ4 εγᾶϊ ἡ πλησίον μου. ᾿ἤ; στηρ. [τὰ Δ εἱ Ο, 56 Βοβίῃ8. δ} Ιν. 3. Νοδῖγο ΑΙΝοῦ 1. ς. ἴα. 2 καὶ τόν. ( δὲ καί. 3 εἰο. "3 ὑπό. ἢ Ἰοᾳ- οὐ Α οἱ (, δίγηι. ἐπί, “τὸ Εκ Ο διρρί. 18 ὡς. θεογδί 'πν 2: ἀποῦλ., χ. τ. λε τῶν ἀδυιηῖ. ΕἸ δἰ πα! Ποῦ αἱ νίπυπ οἀογαίαν ἰπ [ἰθᾶποὸ Α → ; Δί 4 16 81:5 δ΄ Π 6 πῇ πὴ6 (ἰδὲ Ἔχ θ 6 θ0Ὸ., οἱ ἴγυοίβ ἃ εἰ ουβίοὐΐοῖ πως, οἱ πη! 47.» " πἰ πὶ οἱ δὰ Βα οἱ βεροῦ, οἱ ἴῃ βου ]ᾶ 5:5 οὐ] ογαπ). → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.13.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-13-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-13-15

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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.