Commentary on the Twelve Minor Prophets 1.2.4–1.5.15 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 1.2.4–1.5.15

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 29 passages

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

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Preface 1, chapter 2

1.2.4PG 81

β΄. « Κρίθητε πρὸς τὴν μητέρα ὑμῶν, κρίθητε, ὅτι αὕτη οὐ γυνή μου, καὶ ἐγὼ οὐκ ἀνὴρ αὐτῆς. » Καὶ δεικνὺς, ὡς οὐκ ἐπὶ λύμῃ αὐτῆς τὸ ἀποστάσιον τοῦτο πεποίηται, ἐπάγει" «ε Καὶ ἐξαρῶ τὴν πορνείαν αὐτῆς ἀπὸ προσώπου μου, καὶ τὴν μοιχείαν αὐτῆς ἐκ μέσου μαστῶν αὐτῆς. ν» Τοιοῦτόν ἐστι τὸ ὑπὸ τοῦ μακαρίου Δαδὶδ εἰρημένον " «᾿Αγαθόν μοι, ὅτι ἐταπείνωσάς με, ὅπως μάθω τὰ δικαιώματά σον. » Καὶ ταύτην ὃὲ παιδεύων ὑπισχνεῖται τῆς πορνείας καὶ τῆς μοιχείας αὐτὴν ἐλευθεροῦν, οὐκ ἁπλῶς, ἀλλὰ πρόῤῥιξον ταύτην ἐκ μέσου τῶν μαστῶν ἀνασπᾷν. ΠΠαραδηλοῖ δὲ τὴν καρδίαν τὴν ὑπὸ τοῖς μαστοῖς χει. μένην, ἐξ ἧς ἐκπορεύονται διαλογισμοὶ πονηροὶ, φθόνοι, φόνοι, μοιχεῖαι, πορνεῖαι, καὶ τὰ τούτοις ὅμοια. Μεγίστην τοίνυν ὄνησιν ἡ τοῦ Θεοῦ φέρει παιδεία, τῆς πορνείας Ν᾽ τοὺς παιδευομένους ἔλευθεροῦσα. Διδάσκει δὲ καὶ τῆς παιδείας τὰ εἴδη.

b΄. « Krithēte pros tēn mētera hymōn, krithēte, hoti hautē ou gynē mou, kai egō ouk anēr autēs. » Kai deiknys, hōs ouk epi lymę̄ autēs to apostasion touto pepoiētai, epagei" «e Kai exarō tēn porneian autēs apo prosōpou mou, kai tēn moicheian autēs ek mesou mastōn autēs. n» Toiouton esti to hypo tou makariou Dadid eirēmenon " «᾿Agathon moi, hoti etapeinōsas me, hopōs mathō ta dikaiōmata son. » Kai tautēn hoe paideuōn hypischneitai tēs porneias kai tēs moicheias autēn eleutheroun, ouk haplōs, alla prorrhixon tautēn ek mesou tōn mastōn anaspąn. PParadēloi de tēn kardian tēn hypo tois mastois chei. menēn, ex hēs ekporeuontai dialogismoi ponēroi, phthonoi, phonoi, moicheiai, porneiai, kai ta toutois homoia. Megistēn toinyn onēsin hē tou Theou pherei paideia, tēs porneias N᾽ tous paideuomenous eleutherousa. Didaskei de kai tēs paideias ta eidē.

2. "Plead with your mother, plead, for she is not my wife, and I am not her husband." And showing that he did not make this divorce for her ruin, he adds: "And I will remove her sexual immorality from my presence, and her adultery from between her breasts." Like this is what blessed David said: "It is good for me that you humbled me, that I might learn your statutes." Disciplining her, he promises to free her from sexual immorality and adultery, and not simply so, but to pull it up by the roots from between her breasts. By this he indicates the heart that lies beneath the breasts, from which come evil thoughts, envies, murders, adulteries, sexual immoralities, and the like. God's discipline, then, brings the greatest benefit, freeing from sexual immorality those who are disciplined. He also teaches the forms of the discipline.

Hos 2:2 (quotation, high confidence) · Ps 119:71 (118:71 LXX) (quotation, high confidence) · Matt 15:19 (allusion, high confidence)

Notes and citation

Summary: God's divorce of Israel is not for her ruin but a discipline meant to root sexual immorality and adultery (idolatry) out of her heart.

Lemma: Hos 2:2 (LXX 2:4). Ps 119:71 (LXX 118:71); the list of vices echoes Matt 15:19. The divorce and the sexual immorality are Theodoret's figures for Israel's idolatry; translated as written.

Topics: Divorce and remarriage

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-4). (abbreviation not yet checked)

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

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

1.2.5PG 81

Υ΄. « Ὅπως ἂν ἐχδύσω αὐτὴν γυμνὴν, καὶ ἀποκαταστήσω αὐτὴν καθὼς ἡμέρα τῆς γενέσεως αὖτῆς.» Ἡμέραν δὲ γεγέσεως καλεῖ τὴν ἐν Αἰγύπτῳ διαγωγήν. Ἔρημον αὐτὴν, φησὶ, τῆς ἐμῆς καταστήσω (αὶ προνοίας, καὶ δουλεύειν ᾿Ασσυρίοις, ὡς ἐδούλευσεν Αἰγυπτίοις, παρασχευάσω. Καὶ ἀνύδρῳ δὲ γῇ καὶ ἐρήμῳ παραπλησίαν αὐτὴν ἀποφανῶ" καὶ διαφθερῶ αὐτὴν ἐν δίψει. Αἰνίττεται δὲ διὰ τοῦ δίψους, οὗ μόνον τὴν τοῦ ὕδατος ἔνδειαν, ἀλλὰ καὶ τῆς θείας κηδεμονίας στέρησιν 59, Οὐδὲ τὰ τέχνα ὃὲ αὐτῆς, φησὶν, ἀξιώσω φειδοῦς, ὅτι ἐκ δυσσεδῶν γεννηθέντα, τὴν τῶν πατέρων ἐμιμήσαντο βδελυρίαν. γὰρ ἐνταῦθα τὴν τῶν εἰδώλων λατρείαν καλεῖ" σαφέστερον δὲ αὐτῆς τὴν ἀγνωμοσύνην ἐλέγχων ὑποδείκνυσιν αὐτὴν λέγουσαν, ὡς προσήκει τοῖς ἐρασταῖς ἀχολουθῆσαε " τουτέστι, τοῖς εἰδώλοις " παρ᾽ ὧν ἅπασαν, φησὶ, λαμδόάνω τῶν ἀναγκαίων τὴν ἀφθονίαν. Καὶ ἐπειδὴ ἢγνόησε τὸν δοτῇρα τῶν ἀγα- -θῶν, εἰκότως ἐπάγει"

Y΄. « Hopōs an echdysō autēn gymnēn, kai apokatastēsō autēn kathōs hēmera tēs geneseōs autēs.» Hēmeran de gegeseōs kalei tēn en Aigyptǭ diagōgēn. Erēmon autēn, phēsi, tēs emēs katastēsō (ai pronoias, kai douleuein ᾿Assyriois, hōs edouleusen Aigyptiois, parascheuasō. Kai anydrǭ de gę̄ kai erēmǭ paraplēsian autēn apophanō" kai diaphtherō autēn en dipsei. Ainittetai de dia tou dipsous, hou monon tēn tou hydatos endeian, alla kai tēs theias kēdemonias sterēsin 59, Oude ta techna hoe autēs, phēsin, axiōsō pheidous, hoti ek dyssedōn gennēthenta, tēn tōn paterōn emimēsanto bdelyrian. gar entautha tēn tōn eidōlōn latreian kalei" saphesteron de autēs tēn agnōmosynēn elenchōn hypodeiknysin autēn legousan, hōs prosēkei tois erastais acholouthēsae " toutesti, tois eidōlois " par᾽ hōn hapasan, phēsi, lamdoanō tōn anankaiōn tēn aphthonian. Kai epeidē ēgnoēse ton dotę̄ra tōn aga- -thōn, eikotōs epagei"

3. "That I may strip her naked and restore her as on the day of her birth." He calls the day of her birth the sojourn in Egypt. I will make her bereft, he says, of my providence, and cause her to serve the Assyrians as she served the Egyptians. And I will make her like a waterless and desert land, "and I will destroy her with thirst." By the thirst he hints not only at the lack of water but also at the loss of divine care. Nor will I count her children, he says, worthy of mercy, because, born of the impious, they imitated the abomination of their fathers. … For here he calls the worship of idols [sexual immorality]; and convicting her ingratitude more plainly, he shows her saying that she ought to follow her lovers, that is, the idols, "from whom," she says, "I receive abundance of all I need." And since she did not know the giver of good things, he fittingly adds:

Textual problem in this passage: see the notes.

Hos 2:3 (quotation, high confidence) · Hos 2:4 (allusion, high confidence) · Hos 2:5 (quotation, high confidence)

Notes and citation

Summary: The stripping of Israel means a return to bondage like that in Egypt, now under Assyria, and the loss of God's care, because she credited her goods to the idols.

Lemma: Hos 2:3 (LXX 2:5); 2:4–5 paraphrased. A line is lost before "For here he calls"; the word it explains (probably "sexual immorality") is supplied in brackets from the sense of Hos 2:4–5.

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-5

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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.

1.2.8PG 81

ς΄. «Διὰ τοῦτο ἰδοὺ ἐγὼ φράσσω τὴν ὁδὸν αὐτῆς ἐν σχόλοψι, καὶ ἀνοικοδομήσω τὰς ὁδοὺς αὐτῆς, καὶ τὴν τρίδον αὑτῆς οὐ μὴ εὕρῃ. » Καὶ αὐτὴ " δὲ ἡ τιμωῥία φιλανθρωπίας μεστή “ πραγματεύεται γὰρ αὐτῇ παῦλαν τῆς δυσσεθδείας " μαθοῦσα γὰρ τῇ πείρᾳ τῶν χκαχῶν τὴν τῶν εἰδώλων ἀσθένειαν (ἐκάλεσε γὰρ αὖποὺς εἰς συμμαχίαν ἐν τῷ τῆς ἐφόδου καιρῷ, καὶ τῆς παρ᾽ αὐτῶν ἐπικουρίας οὐκ ἔτυχε " ε Ζητήσει γὰρ αὑτοὺς, φησὶ, καὶ οὐ μὴ εὕρῃ), ν ἀναμνησθήσεται τῆς θείας κηδεμονίας, καὶ ἐρεζ" « Πορεύσομαι, καὶ ἐπιστρέψω πρὸς τὸν ἄνδρα μου τὸν πρότερον, ὅτι καλῶς μοι ἦν τότε, ἢ νῦν. Καὶ τίς οὐκ ἂν εἰκότως ἐκπλαγείη τὴν θείαν φιλανθρωπέαν, ὃς Θεὸς ὧν, καὶ ποιητὴς, καὶ Κύριος, ἄνδρα ἑαυτὸν, ἀλλ᾽ οὐ δεσπότην ἀποκαλεῖ; Ἐπειδὴ γὰρ πλείων τῆς γυναικὸς ἡ περὶ τὸν ἄνδρα φιλοστοργία, ἢ δούλοις πρὸς δεσπότην, ταύτην ἐνθεῖναι τοῖς ἀνθρώποις βουλόμενος τὴν διάθεσιν, γυμρίον ἑαυτὸν καὶ ἄνδρα προσαγορεύει. ᾿Αλλ' ὅμως τοὺς ἀγνώμονας οὐδὲ ταῦτα εἰς εὐγνωμοσύνην κινεῖ, Διὸ καὶ περὶ ἐχείνων φησὶν, ὅτι

s΄. «Dia touto idou egō phrassō tēn hodon autēs en scholopsi, kai anoikodomēsō tas hodous autēs, kai tēn tridon hautēs ou mē heurę̄. » Kai autē " de hē timōrhia philanthrōpias mestē “ pragmateuetai gar autę̄ paulan tēs dyssethdeias " mathousa gar tę̄ peirą tōn chkachōn tēn tōn eidōlōn astheneian (ekalese gar aupous eis symmachian en tǭ tēs ephodou kairǭ, kai tēs par᾽ autōn epikourias ouk etyche " e Zētēsei gar hautous, phēsi, kai ou mē heurę̄), n anamnēsthēsetai tēs theias kēdemonias, kai erez" « Poreusomai, kai epistrepsō pros ton andra mou ton proteron, hoti kalōs moi ēn tote, ē nyn. Kai tis ouk an eikotōs ekplageiē tēn theian philanthrōpean, hos Theos hōn, kai poiētēs, kai Kyrios, andra heauton, all᾽ ou despotēn apokalei? Epeidē gar pleiōn tēs gynaikos hē peri ton andra philostorgia, ē doulois pros despotēn, tautēn entheinai tois anthrōpois boulomenos tēn diathesin, gymrion heauton kai andra prosagoreuei. ᾿All' homōs tous agnōmonas oude tauta eis eugnōmosynēn kinei, Dio kai peri echeinōn phēsin, hoti

6. "Therefore behold, I hedge her way with thorns, and I will build up her ways, and she will not find her path." Even this punishment is full of loving-kindness, for it works for her an end of impiety. Having learned by the experience of evils the weakness of the idols (for she called them to her aid at the time of the invasion and did not obtain their help: "For she will seek them," he says, "and will not find them"), she will remember the divine care and say: "I will go and return to my former husband, for it was better with me then than now." And who would not rightly be amazed at the divine loving-kindness, that he who is God and Maker and Lord calls himself husband, not master? For since a wife's affection for her husband is greater than that of slaves for a master, wishing to instill this disposition in human beings, he calls himself bridegroom and husband. Yet not even this moves the ungrateful to gratitude. Therefore he also says of them that:

Hos 2:6 (quotation, high confidence) · Hos 2:7 (quotation, high confidence)

Notes and citation

Summary: God's hedging of Israel's way is a merciful punishment that teaches her the idols' weakness and leads her back to her first husband, God, who calls himself husband rather than master.

Lemmas: Hos 2:6–7 (LXX 2:8–9). Much of Migne's Latin column is mixed into this section in the scan and is removed by logged corrections; the end of the Isaiah quotation that stood here belongs to section 1.1.7 and was moved there. The end of the quotation of 2:7 is garbled in the scan; translated from the surviving words.

Notes on the original text

Digital text corrected (Latin column debris and apparatus; the Isaiah fragment it contained is restored in 1.1.7; Latin column debris inside the lemma; καλός δ5 read for καλῶς): πὶ οἱ γ᾽ αἷϊ : ποιῆσαι σταφυλὴν, ἐποίησε δὲ ἀκάνθας. ν Καὶ ἐν- 608.» Εἰ υἱ γα -ὶ αυΐ Τὰ 80 δὶ νοσλὶ. [Ὁ] Εἰ αἱ βδυϊοτυπὶ δθιπάδηϊα τα οδι. 1420 Εἰ αιο- 'ποογάδυϊτυν, οἱ ἀϊςαὶ : « γαάδηη εἰ του γί γ δὰ Υἱγαπ Μ πονηρίας. 59 στέρ. Ο ρππι, τὴν, δ᾽ Ο αὔτη,; τδν ρυίογθιι : αι ἀπο ογ Ὡϑἷ] οταὶ ἴυηο, Α → ; αυλην Ὠμης 651. » Εἰ αυΐϑ Πεὶ εἴ υΐᾶ σης οι "6 ἰδία αυϊΔδπὶ ἰηβγαῖοβ δὲ μϑινουβὶ δι τὶ Ομ ἢ 69 πηδη αι, οἱ νι πὶ, οἱ οἸου πη, δὲ ἀγθοιΐμπ), οἱ οἱ δ͵υοἱ 668- Ἰ᾿ιἰ οἱ καλός δ5 μοι → καλῶς μοι.

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-8). (abbreviation not yet checked)

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

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

1.2.10PG 81

η΄. « Αὐτὴ οὐκ ἔγνω, ὅτι ἐγὼ δέδωκα αὑτῇ τὸν οἵτον, καὶ τὸν οἶνον, καὶ τὸ ἔλαιον " ἀργύριον καὶ χρυσίον ἐπλήθυνα αὐτῇ - αὐτὴ δὲ ἀργυρᾶ καὶ χρυσῇ ἐποίησε τῇ Βάαλ. » Καὶ ἃ παρὰ τοῦ Θεοῦ ἐκομίσατο δῶρα, ταῦτα τοῖς ἀντιθέοις ἐκείνοις προσένεγκε. Διὸδδ χαλεπαίνων ὁ Θεὸς ἀπειλεῖ καὶ σίτον καὶ οἴνου στερίσχειν αὐτούς " καὶ ἵνα μὴ νομίσωσι τὴν γῆν ἀκαρπίαν νοσεῖν, εἰκότως ἐπήγαγε, ε Καθ' ὥραν αὑτοῦ "» τουτέστι, μετὰ τὸ πεπανθῆναι, καὶ πέπειρον γενέσθαι, ἐν ἁμητοῦ δ᾽ καὶ τρύγης χαιρῷ. ᾿Απειλεῖ δὲ καὶ ἐσθῆτα ἀφαιρεῖσθαι, ὥστε καὶ τῶν ἀναγκαίων περιθολαίων σπανίζειν. Θὲ δὲ ἐρασταὶ αὐτῆς, φησὶ, ταῦτα ὁρῶντες, ἐπαμῦναι αὐτῇ οὐ δυνήσονται. Πρὸς ςούτοις, καὶ τὰς πανηγύρεις καταπαύειν, καὶ πᾶσαν τε καὶ ἀμ’ πέλους διαφθείρειν, διὰ τῆς προφητικῆς ἡπείληδε γλώττης. Ἐπειδὴ εἶπε, φησὶ, ταῦτα παρὰ τῶν εἰδώλων εἰληφέναι, καὶ ἡγνόησεν ἐμὲ τὸν τούτων γενόμενον χορηγόν. « Καὶ θήσομαι αὐτὰ, φησὶν, εἰς μαραύριον. » ᾿Απὸ" θηρίων γὰρ, φησὶ, καὶ πετεινῶν, καὶ ἑρπετῶν ἀφανιζόμενα καὶ διαφϑειρόμενα, καὶ τῆς αὐτῶν δυσσεδείας χατηγορήσει, καὶ τῇ ὑπ᾿" ἐμοῦ ἐπενεχθείσῃ μαρτυρήσει παιδείᾳ. Ταῦτα δὲ πείσεται, ἐπειδὴ τὰ Βααλὶμ᾽7, τουτέστι, τὰ εἴδωλα, «ἧς ἐμῆς προετίμησε θεραπείας, καὶ κόσμῳ παντοδαπῷ χεχρημένη τὰς ἐχείνων ἑορτὰς ἐπιτελεῖ. Διὰ

ē΄. « Autē ouk egnō, hoti egō dedōka hautę̄ ton hoiton, kai ton oinon, kai to elaion " argyrion kai chrysion eplēthyna autę̄ - autē de argyra kai chrysę̄ epoiēse tę̄ Baal. » Kai ha para tou Theou ekomisato dōra, tauta tois antitheois ekeinois prosenenke. Diodd chalepainōn ho Theos apeilei kai siton kai oinou sterischein autous " kai hina mē nomisōsi tēn gēn akarpian nosein, eikotōs epēgage, e Kath' hōran hautou "» toutesti, meta to pepanthēnai, kai pepeiron genesthai, en hamētou d᾽ kai trygēs chairǭ. ᾿Apeilei de kai esthēta aphaireisthai, hōste kai tōn anankaiōn peritholaiōn spanizein. The de erastai autēs, phēsi, tauta horōntes, epamynai autę̄ ou dynēsontai. Pros soutois, kai tas panēgyreis katapauein, kai pasan te kai am’ pelous diaphtheirein, dia tēs prophētikēs hēpeilēde glōttēs. Epeidē eipe, phēsi, tauta para tōn eidōlōn eilēphenai, kai hēgnoēsen eme ton toutōn genomenon chorēgon. « Kai thēsomai auta, phēsin, eis maraurion. » ᾿Apo" thēriōn gar, phēsi, kai peteinōn, kai herpetōn aphanizomena kai diaphϑeiromena, kai tēs autōn dyssedeias chatēgorēsei, kai tę̄ hyp᾿" emou epenechtheisę̄ martyrēsei paideią. Tauta de peisetai, epeidē ta Baalim᾽7, toutesti, ta eidōla, «hēs emēs proetimēse therapeias, kai kosmǭ pantodapǭ chechrēmenē tas echeinōn heortas epitelei. Dia

8. "She did not know that it was I who gave her the grain and the wine and the oil; I multiplied silver and gold for her, but she made silver and gold [images] for Baal." The gifts she received from God she offered to those enemies of God. Therefore God, being angry, threatens to deprive them of grain and wine; and so that they should not think the land was sick with barrenness, he fittingly added: "in its season", that is, after it has ripened and become mature, at the time of harvest and vintage. He threatens to take away their clothing too, so that they will lack even the necessary coverings. "And her lovers," he says, "seeing this, will not be able to help her." Besides this he threatened through the prophetic tongue to stop the festivals and to destroy every … and the vines. Since, he says, she said she had received these things from the idols, and did not know me, who became their provider, "I will make them," he says, "a testimony." For being destroyed and wasted by wild beasts and birds and reptiles, they will both accuse their impiety and bear witness to the discipline brought on them by me. She will suffer this because she preferred the Baalim, that is, the idols, to my service, and, decked out with every kind of ornament, celebrates their feasts. Therefore

Textual problem in this passage: see the notes.

Hos 2:8 (quotation, high confidence) · Hos 2:9 (allusion, high confidence) · Hos 2:10 (allusion, high confidence) · Hos 2:11 (allusion, high confidence) · Hos 2:12 (quotation, high confidence) · Hos 2:13 (allusion, high confidence)

Notes and citation

Summary: Because Israel gave God's gifts of grain, wine and silver to Baal, God threatens to withdraw them and to make her ruined vines a testimony against her idolatry.

Lemmas and paraphrase: Hos 2:8–13 (LXX 2:10–15). "Every … and the vines": a word is lost in the scan (the LXX of 2:12 names vines and fig trees). "A testimony": Theodoret's text of 2:12 reads εἰς μαρτύριον. The section breaks off at "Therefore"; the following lines are lost.

Notes on the original text

Digital text corrected (Latin column debris splitting the word): εἰ- 651. ΟΘιοπίδιη, ἰπηαῖς, μο 86 δ [4018 αἰχίι ( δώλων → εἰδώλων; γενόπίδτ Βααλ], ἰά 651, 4018, δαἰ μον τηουπὶ δὶ ἃποἀἰι. μενον → γενόμενον.

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-10

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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.

1.2.16PG 81

ιδ΄, « Ἰδοὺ ἐγὼ πλανῶ αὐτὴν, καὶ τάξω αὑτὴν εἰς ἔρημον.» ᾿Αντὶ τοῦ, ᾿Αλᾶσθαι αὐτὴν καὶ πλανᾶσθαι αἰχμάλωτον γενομένην παρασχευάσω, καὶ τούτων ἁπάντων τῶν ἀγαθῶν ἔρημον καταστήσω " ἀλλ᾽ ὅμως ψυχαγωγήσω αὐτὴν ἐν τούτοις οὖσαν τοῖς ἀλγείγοῖς. -

id΄, « Idou egō planō autēn, kai taxō hautēn eis erēmon.» ᾿Anti tou, ᾿Alasthai autēn kai planasthai aichmalōton genomenēn parascheuasō, kai toutōn hapantōn tōn agathōn erēmon katastēsō " all᾽ homōs psychagōgēsō autēn en toutois ousan tois algeigois. -

14. "Behold, I lead her astray, and I will set her in the wilderness." That is: I will cause her to wander and stray as a captive, and make her bereft of all these good things; yet even so I will comfort her while she is in these pains.

Hos 2:14 (quotation, high confidence)

Notes and citation

Summary: God will send Israel wandering into captivity but will comfort her there.

Lemma: Hos 2:14 (LXX 2:16).

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-16). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-16

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

1.2.17PG 81

ιε΄, « Λαλήσω γὰρ, φησὶν, ἐπὶ τὴν καρδίαν αὑτῆς καὶ δώσω αὐτῇ τὰ κτήματα αὐτῆς ἐκεῖθεν, καὶ τὴν κοιλάδα ᾿Αχὼρ διανοῖξαι σύνεσιν αὐτῆς Ἐ Ι Τὸ δὲ ᾿Αχώρ παρὰ τῷ Σύρῳ ᾿Αχάρ εὗρον" οὗτος δ' ἐστὶν ὁ ἐπὶ Ἰησοῦ τοῦ Νανῇ χεχλοφὼς, καὶ τὸ τεϑὲν ἀνάθεμα παραδεθηχὼς, ὃς καὶ τιμωρίαν ἐξέτισε, παντὸς αὐτὸν τοῦ λαοῦ χαταλεύσαντος. ᾿Αλλὰ μετὰ. τὴν ἐχείνου τελευτὴν, εἰς νοῦν λαθόντες, ὅσον ἡ τοῦ θείου νόμου λωδᾷται παράθασις, κλαίοντες καὶ ὁλοφυρόμενοι τὸν Θεὸν ἐλεώσαντο, Τοῦτο τοίνυν καὶ ἐνταῦϑα παρεδήλωσεν, ὅτι καθάπερ οἱ τηνικάδε διὰ τῆς τοῦ ᾿Αχὰρ τιμωρίας ἔμαθον, ὅσον ἡ παρανομία χαχὺν, οὕτω καὶ οὗτοι διὰ τῆς αἰχμαλωσίας αἴσθησιν λήψονται τῶν οἐχείων πλημμελημάτων. Καὶ τοῦτο σαφέστερον δηλῶν, ἐπήγαγε"

ie΄, « Lalēsō gar, phēsin, epi tēn kardian hautēs kai dōsō autę̄ ta ktēmata autēs ekeithen, kai tēn koilada ᾿Achōr dianoixai synesin autēs E I To de ᾿Achōr para tǭ Syrǭ ᾿Achar heuron" houtos d' estin ho epi Iēsou tou Nanę̄ chechlophōs, kai to teϑen anathema paradethēchōs, hos kai timōrian exetise, pantos auton tou laou chataleusantos. ᾿Alla meta. tēn echeinou teleutēn, eis noun lathontes, hoson hē tou theiou nomou lōdątai parathasis, klaiontes kai holophyromenoi ton Theon eleōsanto, Touto toinyn kai entauϑa paredēlōsen, hoti kathaper hoi tēnikade dia tēs tou ᾿Achar timōrias emathon, hoson hē paranomia chachyn, houtō kai houtoi dia tēs aichmalōsias aisthēsin lēpsontai tōn oecheiōn plēmmelēmatōn. Kai touto saphesteron dēlōn, epēgage"

15. "For I will speak," he says, "to her heart, and I will give her her possessions from there, and the valley of Achor, to open her understanding." For Achor I found Achar in the Syrian; he … [Achar] is the one who in the time of Joshua the son of Nun stole and violated what had been put under the ban, and who paid the penalty, when all the people stoned him. But after his death, taking to heart how great an evil is the transgression of the divine law, they appeased God with weeping and lamentation. This, then, is what he indicated here too: that as the people of that time learned through Achar's punishment how great an evil lawlessness is, so these too will come through the captivity to perceive their own offenses. And making this clearer, he added:

Textual problem in this passage: see the notes.

Hos 2:14 (quotation, high confidence) · Hos 2:15 (quotation, high confidence) · Josh 7:26 (echo, low confidence) · Hos 2:15 (allusion, high confidence) · Josh 7:1 (allusion, high confidence) · Josh 7:25 (allusion, high confidence) · Josh 7:6 (allusion, medium confidence)

Notes and citation

Summary: Theodoret explains the valley of Achor (noting the Syriac reading Achar) through Achar of Joshua's time, whose punishment taught Israel the evil of transgression: the captivity will teach Israel the same lesson.

Lemma: Hos 2:14b–15 (LXX 2:16b–17). "The Syrian": the Syriac version, which Theodoret often cites. Words are lost in the scan after "he"; the comment on the valley of Achor then continues (in the scan a misread numeral began a new section here). The story of Achar: Josh 7 (Achan, called Achar in the LXX and 1 Chr 2:7).

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): δ 0, ὑπό, ὅ6 0 ὑπέρ. δ 1014. Βααλείμ. Πὰ φῃοημς νογβ. 10, 17. “5. διᾶν. σύν. αὖτ. Πεὗτ. ἴμ ἀμῆτον εἰς θύραν ἐλπίδος. δ διό Ο δά. καί, "ῷ → ; Α Ῥοβὶ {ΠΠΠπ|6 γον Ὸ πόρουν, 1392. οὐ ἀρῃοβοονοι, → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-17). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-17

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

1.2.18PG 81

ις', ιζ΄. ε Καὶ ταπεινωθήσεται ἐκεῖ κατὰ τὰς ἡμέρας νηπιότητος αὑτῆς, καὶ κατὰ τὰς ἡμέρας ἀναδάσξωξ αὑτῆς ἐκ γῆς Αἰγύπτου. Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος, καλέσει με, Ὁ ἀνήρ μου, καὶ οὐ καλέσει με ἔτι Βααλίμ. Καὶ ἐξαρῶ τὰ ὀνόματα τῶν Βααλὶμ ἐκ τοῦ στόματος αὐτῆς, καὶ οὐ μὴ μνησθῶσιν οὐκέτι τῶν ὀνομάτων αὐτῶν. » Ὃν τρόπον γὰρ, φησὶν, ἐδούλευσαν Αἰγυπτίοις, οὕτως ὃ ᾿Α:σουρίοις δουλεύσουσι" νηπιότητα γὰρ αὐτῆς τὴν ἐν Αἰγύπτῳ καλεῖ διαγωγήν. ᾿Αλλὰ πρὸς καλὸν αὖτοῖς ἡ δουλεία γενήσεται, καὶ πρόξενος αὐτοῖς εὖσεθεία; ἀποφανθήσεται. Ἐν γὰρ τῇ αἰχμαλωσίᾳ ἐπιλήσεται μὲν τῆς τῶν εἰδώλων λατρείας, ἐμὲ δὲ ἄνδρα καὶ σύνοικον ὀνομάσει, Ἐγὼ ὃὲ αὐτῆς τὴν μεταμέλειαν θεώμενος,

is', iz΄. e Kai tapeinōthēsetai ekei kata tas hēmeras nēpiotētos hautēs, kai kata tas hēmeras anadasxōx hautēs ek gēs Aigyptou. Kai estai en tę̄ hēmerą ekeinę̄, legei Kyrios, kalesei me, Ho anēr mou, kai ou kalesei me eti Baalim. Kai exarō ta onomata tōn Baalim ek tou stomatos autēs, kai ou mē mnēsthōsin ouketi tōn onomatōn autōn. » Hon tropon gar, phēsin, edouleusan Aigyptiois, houtōs ho ᾿A:souriois douleusousi" nēpiotēta gar autēs tēn en Aigyptǭ kalei diagōgēn. ᾿Alla pros kalon autois hē douleia genēsetai, kai proxenos autois eusetheia? apophanthēsetai. En gar tę̄ aichmalōsią epilēsetai men tēs tōn eidōlōn latreias, eme de andra kai synoikon onomasei, Egō hoe autēs tēn metameleian theōmenos,

16, 17. "And she will be humbled there as in the days of her infancy, and as in the days of her coming up out of the land of Egypt. And it shall be on that day, says the Lord, she will call me, My husband, and will no longer call me Baalim. And I will remove the names of the Baalim from her mouth, and they will no longer remember their names." For as they served the Egyptians, he says, so they will serve the Assyrians; for he calls the sojourn in Egypt her infancy. But the slavery will turn out to their good and will prove to be the agent of piety. For in the captivity she will forget the worship of idols and will name me husband and partner of her home. And I, seeing her repentance,

Hos 2:15 (quotation, high confidence) · Hos 2:16 (quotation, high confidence) · Hos 2:17 (quotation, high confidence)

Notes and citation

Summary: Israel's slavery in Assyria, like that in Egypt, will turn her from the Baals so that she calls God her husband.

Lemma: Hos 2:15b–17 (LXX 2:17–19).

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-18). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-18

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

1.2.20PG 81

ιη΄. ε« Διαθήσομαι αὐτοῖς διαθήκην ἐν τῇ ἡμέρᾳ ἐκείνῃ, μετὰ τῶν θηρίων τοῦ ἀγροῦ, καὶ μετὰ τῶν πετεινῶν τοῦ οὐρανοῦ, καὶ μετὰ τῶν ἑρπετῶν τῆς γῆς.» Καὶ διδάσκων, ὡς οὐ περὶ θηρίων καὶ πετεινῶν λέγει, ἀλλὰ περὶ θηριωδῶν ἀνθρώπων καὶ πετεινῶν δίκην ἐπιπετομένων καὶ ἰοδόλοις ἑρπετοῖς ἐοιχότων, ἐπήγαγε " ε Καὶ τόξον, καὶ ῥομφαίαν, καὶ πόλεμον συντρίψω ἀπὸ δ᾽ τῆς γῆς.» Εἶτα ὑπισχνεῖται αὑτοῖς τὰ αἰώνια ἀγαθά" ε Καὶ χατοιχιῶ αὐτοὺς 59 ἐπ᾿ ἐλπίδι. ν» Περὶ ταύτης δὲ τῆς ἐλπίδος ὁ μακάριος λέγει Παῦλος " « Τῇ γὰρ ἐλπίδι ἐσώθημεν. Ἐλπὶς ὃὲ βλεπομένη οὐκ ἔστιν ἐλπίς" ἃ δ' γὰρ βλέπει τις, τί καὶ ἐλπίζει; ΕἸ δὲ ὃ οὐ βλέπομεν ἐλπίζομεν, δι᾽ ὑπομονῆς ἐκδεχόμεθα δ᾽. » Καὶ ὅτι περὶ ταύτης ἔφη τῆς ἐλπίδος, καὶ οὐκ ἑτέρας, τὰ ἐπαγόμενα μαρ-

iē΄. e« Diathēsomai autois diathēkēn en tę̄ hēmerą ekeinę̄, meta tōn thēriōn tou agrou, kai meta tōn peteinōn tou ouranou, kai meta tōn herpetōn tēs gēs.» Kai didaskōn, hōs ou peri thēriōn kai peteinōn legei, alla peri thēriōdōn anthrōpōn kai peteinōn dikēn epipetomenōn kai iodolois herpetois eoichotōn, epēgage " e Kai toxon, kai rhomphaian, kai polemon syntripsō apo d᾽ tēs gēs.» Eita hypischneitai hautois ta aiōnia agatha" e Kai chatoichiō autous 59 ep᾿ elpidi. n» Peri tautēs de tēs elpidos ho makarios legei Paulos " « Tę̄ gar elpidi esōthēmen. Elpis hoe blepomenē ouk estin elpis" ha d' gar blepei tis, ti kai elpizei? EI de ho ou blepomen elpizomen, di᾽ hypomonēs ekdechometha d᾽. » Kai hoti peri tautēs ephē tēs elpidos, kai ouk heteras, ta epagomena mar-

18. "I will make a covenant for them on that day with the beasts of the field, and with the birds of the sky, and with the reptiles of the earth." And teaching that he is speaking not of beasts and birds but of beastly men, who swoop down like birds and resemble venomous reptiles, he added: "And I will break bow and sword and war from the land." Then he promises them the eternal goods: "And I will make them dwell in hope." Of this hope blessed Paul says: "For in hope we were saved. But hope that is seen is not hope; for what one sees, why does he also hope for it? But if we hope for what we do not see, we wait for it with patience." And that he spoke of this hope and no other, what follows bears witness:

Hos 2:18 (quotation, high confidence) · Rom 8:24 (quotation, high confidence) · Rom 8:25 (quotation, high confidence)

Notes and citation

Summary: The covenant with beasts, birds and reptiles means peace from beastly enemies, and dwelling in hope points to the eternal goods Paul calls hope.

Lemma: Hos 2:18 (LXX 2:20). Rom 8:24–25.

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-20). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-20

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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.

1.2.21PG 81

ιθ΄, « Καὶ μνηστεύτομαί σς ἐμαυτῷ 43 εἰς τὸν αἰῶνα, καὶ μνηστεύσομα: δ᾽ ἐν δικαιοσύνῃ, καὶ ἐν κρίματι, καὶ ἐν ἐλέῳ, καὶ ἐν οἰκτιρμοῖς. » Ὅτι δὲ οὐ τὴν Ἰουδαίων Συναγωγὴν εἰς τὸν αἰῶνα ἐμνηστεύσατο, ἀλλὰ τὴν ἐξ Ἰουδαίων καὶ ἐξ ἐθνῶν συλλεγεῖσαν Ἐκκλησίαν, τὰ πράγματα μαρτυρεῖ. Ἡ μὲν γὰρ ἀπεδλήθη, ἡ δὲ τῷ μνηστῆρι κται, προσδεχομένη τὰ ἀγαθὰ τὰ αἰώνια " ἐμνηστεύσατο δὲ αὐτὴν, οὐ μόνον ἐν δικαιοσύνῃ καὶ κρίματι, ἀλλὰ καὶ ἐν ἐλέῳ καὶ οἰκτιρμοῖς " δικαιοσύνῃ μὲν γὰρ καὶ κρίματι κατὰ τοῦ πονηροῦ τυράννου χρησάμενος, ξιλεον δὲ καὶ οἰκτιρμοὺς εἰς τοὺς ἐκείνῳ δουλεύειν ἠναγχασμένους ἐπιδειξάμενος. Ἐπειδὴ δὲ ἔδει ποὺς ἐλέους κ᾽ τετυχηκότας καὶ αὐτοὺς ἀντιδοῦναί τι τῷ σεσωχότι, εἰκότως ἐπήγαγε"

ith΄, « Kai mnēsteutomai ss emautǭ 43 eis ton aiōna, kai mnēsteusoma: d᾽ en dikaiosynę̄, kai en krimati, kai en eleǭ, kai en oiktirmois. » Hoti de ou tēn Ioudaiōn Synagōgēn eis ton aiōna emnēsteusato, alla tēn ex Ioudaiōn kai ex ethnōn syllegeisan Ekklēsian, ta pragmata martyrei. Hē men gar apedlēthē, hē de tǭ mnēstēri ktai, prosdechomenē ta agatha ta aiōnia " emnēsteusato de autēn, ou monon en dikaiosynę̄ kai krimati, alla kai en eleǭ kai oiktirmois " dikaiosynę̄ men gar kai krimati kata tou ponērou tyrannou chrēsamenos, xileon de kai oiktirmous eis tous ekeinǭ douleuein ēnanchasmenous epideixamenos. Epeidē de edei pous eleous k᾽ tetychēkotas kai autous antidounai ti tǭ sesōchoti, eikotōs epēgage"

19. "And I will betroth you to myself forever, and I will betroth you in righteousness and in judgment and in mercy and in compassion." That he betrothed forever not the Synagogue of the Jews but the Church gathered from Jews and from Gentiles, the facts bear witness. For the one was cast off, while the other is joined to the suitor, awaiting the eternal goods. He betrothed her not only in righteousness and judgment but also in mercy and compassion: he used righteousness and judgment against the wicked tyrant, and showed mercy and compassion to those who had been forced to serve him. And since those who had obtained mercy had also to give something in return to the one who saved them, he fittingly added:

Textual problem in this passage: see the notes.

Hos 2:19 (quotation, high confidence)

Notes and citation

Summary: The eternal betrothal is fulfilled not in the Synagogue but in the Church of Jews and Gentiles, won by justice against the devil and mercy toward his captives.

Lemma: Hos 2:19 (LXX 2:21). "Is joined": the verb is partly lost in the scan ("…κται"); translated by sense. Theodoret's contrast between the Synagogue, "cast off", and the Church is translated as written. "The wicked tyrant": the devil.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): “δ ἐθνῶν ν δίψα Ἐκ γαπὸ ἴῃ 1115 οτὶ τ, οἱ οὔπὶ θαδε 15 ϑρτὶ, οἱ οὐπὶ νοὶ δι} 1118 σΟἸΪ, Θὲ οὐ οἱ οἱ το] στ πη βογρθιηῖυπὶ εἰ πη] 118, δάμη δὶι : ε« Επ ἀγοιην, εἴ εἰαδίαπι, οὐ Ὀο Παπὶ σοῃίογαια ἀδ (οτγρᾶ. ν Εἰ Παλ γα 005 ταν: ε ἀδ δἰ, δὰ αι γεμβ. (9. « Εἰ ἀδσθροηβᾶῦο (6 τα δ ᾽π ἴῃ }πϑιϊ 18, οἱ ἴῃ} ἰςῖο, οὐ 1π τι βου! οογ 8, οἱ ἴπ πνῖ → ἐθνῶν ; ἢ) τ. {14 δπΐτ Δ) 6 51. Ν85 6 οὰπὶ Ἧ → Ἡ; ἱσ πιϊδογϊοοτάϊα αυθαια οἱ πιθοῦ οἴ υ5 : δε α (πὶ οροτίοθϑι τ ϑογ ον ἴδηι ΘΟη8661105 Δ] πὰ οἰ ἀπὲ 5 ἀπό, Εἰ. Ῥγίου βαδοῦαι ἐπί, οὐ]. ρυδιαῖ τος, Ἰοοιο ἀπὸ, δ ξας ἃ φτσί, 4». Ο ἃ. σὲ ἐμαυτῷ, 85 ἐξ, θύ5. Ιη (ἰἰλιι γι 6586 ἀδβυρογ, οἱ οἰ δυογδίιγ), αἱ γἰ (1218. εκ. 25. ε δὶ βϑηλίπαθο τϑιῃ. » Εἰ δι} Ζοδά ἀπ ὶπΙ Ὁ] γὶ ρο Π Ποῖο, ἢεὶ βδογι Ποῖ τ 7 Βοὰ καθ. 30. εἐ Εἰ ἀδβροιβάθο ἴ6 παῖ μὶ ἰπ ἤμ6, 6[ Α → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-21). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-21

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

1.2.22PG 81

χ΄. ε« Καὶ μνηστεύσομαί σε ἐμαυτῷ ἐν πίστει, καὶ ἐπιγνώσῃ τὸν Κύριον.» Πίστιν γὰρ εὐθὺς οἱ προσιόντες ἀπαιτοῦνται μόνην " δικαιοσύνης γάρ εἶσιν ἔρημοι" δέχονται δὲ ταύτην διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας, παρὰ τοῦ σεσιυχότος Θεοῦ" ὁ δὲ τὴν πίστιν χτώμενος ἐν ἐπιγνώσει γίνεται. τοῦ Δεσπότου. Μετὰ τοίνυν τὴν πρόῤῥησιν τῶν αἰωνίων ἀγαθῶν καὶ τὰς σωματικὰς αὐτοῖς δωρεὰς προαγορεύει " περίγειοι γὰρ ὄντες καὶ χαμαίζηλοι, τούτοις μᾶλλον ἣ ἐκείνοις προσεῖχον " ὑπισχνεῖται τοίνυν χορηγεῖν μὲν ἄνωθεν ὑετὸν, παρασκευάζειν δὲ τὴν γῆν βλαστῆσαι τὰ ἀγαθά. Τοῦτο γὰρ λέγει" « Ἐπακούσομαι τῷ οὐρανῷ, καὶ οὐρανὸς ἑπακούσεται τῇ γῇ. (κβ΄.) Καὶ ἡ γῆ ἐπακούσεται τῷ “ σίτῳ, καὶ τῷ οἴνῳ, καὶ τῷ ἐλαίῳ, καὶ ταῦτα ἐπακούσεται

ch΄. e« Kai mnēsteusomai se emautǭ en pistei, kai epignōsę̄ ton Kyrion.» Pistin gar euthys hoi prosiontes apaitountai monēn " dikaiosynēs gar eisin erēmoi" dechontai de tautēn dia tēs tou loutrou palingenesias, para tou sesiychotos Theou" ho de tēn pistin chtōmenos en epignōsei ginetai. tou Despotou. Meta toinyn tēn prorrhēsin tōn aiōniōn agathōn kai tas sōmatikas autois dōreas proagoreuei " perigeioi gar ontes kai chamaizēloi, toutois mallon hē ekeinois proseichon " hypischneitai toinyn chorēgein men anōthen hyeton, paraskeuazein de tēn gēn blastēsai ta agatha. Touto gar legei" « Epakousomai tǭ ouranǭ, kai ouranos hepakousetai tę̄ gę̄. (kb΄.) Kai hē gē epakousetai tǭ “ sitǭ, kai tǭ oinǭ, kai tǭ elaiǭ, kai tauta epakousetai

20. "And I will betroth you to myself in faith, and you shall know the Lord." For those who come forward are at once asked for faith alone, since they are devoid of righteousness; they receive it through the washing of regeneration from God who saves them, and whoever acquires faith comes to the knowledge of the Master. After foretelling the eternal goods, then, he also foretells bodily gifts to them; for being earthly and groveling, they paid more attention to these than to those. So he promises to supply rain from above and to make the earth put forth its good things. For this is what he says: "21. I will hear the heaven, and the heaven will hear the earth; 22. and the earth will hear the grain and the wine and the oil, and these will hear …"

Hos 2:20 (quotation, high confidence) · Hos 2:21 (quotation, high confidence) · Hos 2:22 (quotation, high confidence) · Titus 3:5 (allusion, high confidence)

Notes and citation

Summary: The betrothal in faith means that converts bring faith alone and receive righteousness in baptism; the promise of rain and harvest follows for an earthly-minded people.

Lemmas: Hos 2:20–22 (LXX 2:22–24). The quotation breaks off in the scan (the LXX continues "Jezreel"). "The washing of regeneration": Titus 3:5.

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-22). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-22

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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.

1.2.25PG 81

κγ' (Καὶ σπερῶ αὐτὴν ἐμαυτῷ ἐπὶ γῆς 5.» Τουτἐστι, γεώργιον αὐτὴν ἐμαυτῷ 9 ἀποφανῶ, καὶ τὰ τῆς δικαιοσύνης καταβαλῶ. ε« Καὶ ἐλεήσω τὴν οὐκ ἠλεημένην, καὶ ἐρῶ 15 τῷ Οὐ λαῷ μου“ Λαός μο. εἶ σύ καὶ αὐτὸς ἐρεῖ" Καὶ ὁ 15 Θεός μου εἰ σύ. ν Ταῦτα μὲν τυπικῶς ἐπὶ τοῦ Ζοροθάδελ συνέδη" κατ' ἀλήθειαν δὲ, μετὰ τὴν ἐνανθρώπησιν τοῦ Δεστούτου Χριστοῦ, ὅτε καὶ ἐμνηστεύσατο τὴν Ἐχχλησίαυ εἰς τὸν αἰῶνα " τότε γὰρ καὶ οἱ πεπιστευκότες εἰς αὐτὸν λαὸς πιστὸς ἀληθῶς ἐχρημάτισαν, καὶ αὐτὸς εὖ:χρινῶς τῶν εἰς αὐτὸν πεπιστευκότων ἐπεκλήθη Θεός. Μετὰ ταύτας τῶν ἀγαθῶν τὰς ἐπαγγελίας, αὖθις ὁ Θεὸς τῷ προφήτῃ παρακελεύεται περὶ γυνῖχα διατεθῆναι μοιχεύτριαν καὶ πονηρίᾳ συξῶσαν, ἶν πάλιν εἰκόνα δείξῃ διὰ τῶν πραγμάτων τῆς θείως περὶ τοὺς ἀναξίους φιλοστοργίας. « Καθὼς ἀγαπὶ γὰρ, φησὶν, ὁ Θεὸς τοὺς υἱοὺς Ἰσραὴλ, καὶ αὐτὸ ἀποβλέπουσιν εἰς 1" θεοὺς ἀλλοτρίους, καὶ φιλοῦσι πέμματα μετὰ σταφίδων 15.» Τοιαῦτα δέ τινα κατι- Παραυτίκα ὃὲ τὸ προσταχθὲν εἰς πέρας ἤγαγεν ὁ προφήτης, καὶ λέγει τίνα τε μισθὸν ὑπέσχετο τῇ γυναικὶ, καὶ ποίας πρὸς αὐτὴν ἐποιήσατο συνθήγα:. Εἴπον γὰρ αὐτῇ, φησὶ, πᾶσαν ἀλλοτρίαν φυγεῖν συνουσίαν, ἐμοὶ δ᾽ ἑαυτὴν διαφυλάττειν ἀνέπαξτον. Ὑποδείκνυσι δὲ καὶ τῆς εἰκόνος τὸ ἀρχέτυπον.

kg' (Kai sperō autēn emautǭ epi gēs 5.» Toutesti, geōrgion autēn emautǭ 9 apophanō, kai ta tēs dikaiosynēs katabalō. e« Kai eleēsō tēn ouk ēleēmenēn, kai erō 15 tǭ Ou laǭ mou“ Laos mo. ei sy kai autos erei" Kai ho 15 Theos mou ei sy. n Tauta men typikōs epi tou Zorothadel synedē" kat' alētheian de, meta tēn enanthrōpēsin tou Destoutou Christou, hote kai emnēsteusato tēn Echchlēsiau eis ton aiōna " tote gar kai hoi pepisteukotes eis auton laos pistos alēthōs echrēmatisan, kai autos eu:chrinōs tōn eis auton pepisteukotōn epeklēthē Theos. Meta tautas tōn agathōn tas epangelias, authis ho Theos tǭ prophētę̄ parakeleuetai peri gynicha diatethēnai moicheutrian kai ponērią syxōsan, in palin eikona deixę̄ dia tōn pragmatōn tēs theiōs peri tous anaxious philostorgias. « Kathōs agapi gar, phēsin, ho Theos tous huious Israēl, kai auto apoblepousin eis 1" theous allotrious, kai philousi pemmata meta staphidōn 15.» Toiauta de tina kati- Parautika hoe to prostachthen eis peras ēgagen ho prophētēs, kai legei tina te misthon hypescheto tę̄ gynaiki, kai poias pros autēn epoiēsato synthēga:. Eipon gar autę̄, phēsi, pasan allotrian phygein synousian, emoi d᾽ heautēn diaphylattein anepaxton. Hypodeiknysi de kai tēs eikonos to archetypon.

23. "And I will sow her for myself on the earth." That is, I will make her my own field and sow the seeds of righteousness. "And I will have mercy on Not-pitied, and I will say to Not-my-people, You are my people; and he will say, You are my God." These things happened in figure under Zerubbabel, but in truth after the incarnation of Christ the Master, when he also betrothed the Church forever. For then those who believed in him were truly called a faithful people, and he was distinctly named the God of those who believed in him. After these promises of good things, God again commands the prophet to become attached to a woman who is an adulteress and lives in wickedness, so that once more he might show by actions an image of the divine affection toward the unworthy. "Even as God," he says, "loves the sons of Israel, and they look to foreign gods and love cakes with raisins." Such … The prophet at once carried out the command, and tells what wage he promised the woman and what agreement he made with her. For I told her, he says, to shun all intercourse with others and to keep herself untouched for me. And he also shows the archetype of the image.

Textual problem in this passage: see the notes.

Hos 2:23 (quotation, high confidence) · Hos 3:1 (quotation, high confidence) · Hos 3:2 (allusion, high confidence) · Hos 3:3 (allusion, high confidence)

Notes and citation

Summary: The promise to Not-pitied and Not-my-people was fulfilled in figure under Zerubbabel and in truth in the Church; Hosea is then told to love an adulteress as an image of God's love for unworthy Israel.

Lemmas: Hos 2:23 (LXX 2:25); 3:1; 3:2–3 paraphrased. Lines are lost after "Such"; marked "…". "Cakes with raisins": LXX πέμματα μετὰ σταφίδων.

Cite (SBL): Theodoret, Comm. Proph. min. 1.2.25 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-25). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-2-25

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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 3

1.3.4PG 81

δ΄. « Διότε, φησὶν, ἡμέρας πολλὰς καθή σοντα! οἱ υἱοὶ Ἰσραὴλ οὐκ ὄντος βασιλέως, οὐδὲ ὄντος 50χοντος, οὐδὲ οὔσης θυσίας, οὐδὲ ὄντος θυσιαστηρίου, οὐδὲ 156 ἱερατείας, οὐδὲ δήλων. » Καθάπερ γὰρ, φησὶν, αὐτὴ 17 τοῖς προτέροις ἐρασταῖς ἀποταξαμένη, τὴν τοῦ προφήτου συνοίκησιν εἵλετο " οὕτω; ὑμεῖς εἰς τὴν ἀλλοτρίαν ἀπαχθέντες αἰχμάλωτοι, οὔτε βασιλικῆς, οὔτε ἱερατικῆς ἀπολαύσεσθε προμηθείας" θυσιαστηρίου γὰρ οὐκ ὄντος, ποία λειτυυργία γενήσεται; Οὔτε μὴν τὰ διὰ τῶν ἱερέων ἣ προφητῶν εἰωθότα δηλοῦσθαι καὶ προσημαίνεσθαι, τοῖς βουλομένοις ἐν τῇ ξένῃ μαθεῖν τὸ πρακτέον προδηλωθήσεται ἀλλ᾽ οὐδὲ τὴν ἐμὴν αὑτοῖς κηδεμονίαν προφανῶς ἐπιδείξω" καὶ ταῦτα διὰ τοὺς πατέρας περὶ αὐτοὺς θερμῶς διαχείΐμενο;. Τούτου γὰρ χάριν καὶ ὁ προφήτης τῇ πονηρίᾳ συζώσῃ γυναικὶ συνῴχει μὲν, ὡς προσετάχθη, τῆς δὲ γαμιχῖς ὁμιλίας ἀπείχετο " ἐπειδὴ καὶ ὁ τῶν ὅλων Θεὸς, οὗτε πάντη ἐγύμνωσε τὸν λαὸν τῆς οἰκείας προνοίας, οὔτε πρόδηλον ταύτην αὐτοῖς ἐποίει καὶ φανεράν. Δήνϊτους δὲ τὰς προαγορεύσεις τὰς θείας ὠνόμασεν" ἐπειδὴ καὶ ὁ ἀρχιερεὺς τῷ λογίῳ τῆς χρίσεως τὴν δήλωσιν ἐλάμδανε, καὶ τὴν ἀλήθειαν " καὶ διά τινων σημείων ἐν ἐκείνῳ γιγνομένων προηγόρευε τὰ ἐσόμενᾶς Διὰ τοῦτο καὶ ὁ μέγας Μωσῆς 78 τὴν ἱερατικὴν φυλὴν εὐλογῶν - Δότε, φησὶ, δήλους τῷ Λευῖ. Οὕτω τὰ λυπηρὰ προθεσπίσας, ἀναμίγνυσ! τούτοις καὶ τὰ χρηστά.

d΄. « Diote, phēsin, hēmeras pollas kathē sonta! hoi huioi Israēl ouk ontos basileōs, oude ontos 50chontos, oude ousēs thysias, oude ontos thysiastēriou, oude 156 hierateias, oude dēlōn. » Kathaper gar, phēsin, autē 17 tois proterois erastais apotaxamenē, tēn tou prophētou synoikēsin heileto " houtō? hymeis eis tēn allotrian apachthentes aichmalōtoi, oute basilikēs, oute hieratikēs apolausesthe promētheias" thysiastēriou gar ouk ontos, poia leityyrgia genēsetai? Oute mēn ta dia tōn hiereōn hē prophētōn eiōthota dēlousthai kai prosēmainesthai, tois boulomenois en tę̄ xenę̄ mathein to prakteon prodēlōthēsetai all᾽ oude tēn emēn hautois kēdemonian prophanōs epideixō" kai tauta dia tous pateras peri autous thermōs diacheiïmeno?. Toutou gar charin kai ho prophētēs tę̄ ponērią syzōsę̄ gynaiki synǭchei men, hōs prosetachthē, tēs de gamichis homilias apeicheto " epeidē kai ho tōn holōn Theos, houte pantē egymnōse ton laon tēs oikeias pronoias, oute prodēlon tautēn autois epoiei kai phaneran. Dēnïtous de tas proagoreuseis tas theias ōnomasen" epeidē kai ho archiereus tǭ logiǭ tēs chriseōs tēn dēlōsin elamdane, kai tēn alētheian " kai dia tinōn sēmeiōn en ekeinǭ gignomenōn proēgoreue ta esomenas Dia touto kai ho megas Mōsēs 78 tēn hieratikēn phylēn eulogōn - Dote, phēsi, dēlous tǭ Leui. Houtō ta lypēra prothespisas, anamignys! toutois kai ta chrēsta.

4. "For," he says, "the sons of Israel will sit many days with no king, no ruler, no sacrifice, no altar, no priesthood, no manifestations." For as she, he says, having renounced her former lovers, chose to live with the prophet, so you, carried away captive into a foreign land, will enjoy neither royal nor priestly care; for when there is no altar, what liturgy will there be? Nor will the things that are usually made known and foretold through priests or prophets be revealed beforehand to those who wish to learn in a foreign land what they must do. Nor will I openly show my care for them, though I am warmly disposed toward them for the sake of their fathers. For this reason the prophet too lived with the woman who lived in wickedness, as he had been commanded, but abstained from marital relations, since the God of all neither stripped the people entirely of his providence nor made it plain and manifest to them. He called the divine predictions "manifestations", since the high priest received the Manifestation and the Truth on the oracle of judgment, and foretold what would be through certain signs that appeared on it. That is why great Moses too, blessing the priestly tribe, says: "Give Levi his manifestations." Having thus foretold the painful things, he mixes good things with them.

Hos 3:4 (quotation, high confidence) · Hos 3:3 (allusion, high confidence) · Exod 28:30 (allusion, high confidence) · Deut 33:8 (quotation, high confidence)

Notes and citation

Summary: Israel in exile will be without king, sacrifice or priestly oracle, as Hosea lived with the woman without marital relations: God would neither abandon them nor show his care openly.

Lemma: Hos 3:4. "Manifestations" (δῆλοι): the LXX rendering of the Urim; "the Manifestation and the Truth" on the "oracle of judgment" (the breastpiece), Exod 28:30; Deut 33:8 LXX. Theodoret's statement that the prophet abstained from marital relations reads Hos 3:3; translated as written.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; the word προμηθείας was split by it): πρ'- 41 τῷ--- ἐλαίῳ. ΑἸΙΪ τὸν σἴτον, κ. τ. τοῦ. Ὰ λ. “ΕΟ Ἰσραήλ, υἱ οὐμρ!. τι ἐν -- ἴλεηβ. ΑἸ, Καὶ ἀγαπήσω τὴν οὐκ ἠγαπημένην. ΑΙ πη ἰδεὶ. βρεοίαί ἰοουβ 84 δοπι. δἰ. πι, 10. 13 ἐρῶ, χ. τ᾿ Δ. ΔΙΠογ ἴσαι. χ, 20. “ γῆς, Ο ργῶπι. τῆς. 718 1ν]ά. ἐμα.- 13 καὶ ὁ. (Σ Κύριος δος, Ἰόσιϊο, μτθείας → προμηθείας.

Cite (SBL): Theodoret, Comm. Proph. min. 1.3.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-3-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-3-4

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

1.3.5PG 81

ε΄. « Μετὰ ταῦτα γὰρ, φησὶν, ἐπιστρέψουσιν οἱ υἱο; Ἰσραὴλ, καὶ ζητήσουσι Κύριον τὸν Θεὸν αὑτῶν, καὶ Δαδὶὃ τὸν βασιλέα αὑτῶν, καὶ ἐκστήσονται ἐπὶ τῷ Κυρίῳ, καὶ ἐπὶ τοῖς ἀγαθοῖς αὐτοῦ ἐπ᾽ ἐσχάτων τῶν ἡμερῶν. » Ἐπειδὴ γὰρ αἱ δέκα φυλαὶ, διαστασιάσασαι πρὸς τοὺ; ἐκ Δαδὶδ βασιλέας, ἴδιον ἑανταῖς ἐχειροτόνησαν βασιλέα " μετὰ δὲ τὴν ἐκ Βαδυλῶνος ἐπάνοδον ἑνωθεῖσαι καὶ συναφθεῖσαι ἕνα ἔσχον ἧγεσττχότα φυλῆς, ἐφ᾽ οὗ καὶ τῶν θεοσδότων ἀγαθῶν ἐδέξαντο τὴν ἀπόλαυσιν. Ταῦτα πάντα πρὶν γενέσθαι σαφῶς ἐπιστάμενος, διὰ τῆς προφητικῆς θεσπίζει 5 φωνῆς. Τὸ δὲ « Ἐπ' ἐσχάτου τῶν ἡμερῶν, » ἀντὶ τοῦ, μετὰ τὸ τέλος τῶν ἑδλομλήχοντα τῆς αἰχμαλωσίας ἐτῶν. Οὕτω τὰ ἀγαῆλ προμηνύσας, πάλι" τῶν κακῶς γινομένων τὴν κατηγορίαν ποιεῖται. ᾿Αληθείας γὰρ, φησὶν, ἐστὲ καὶ φιλανθρωπίας ἔρημοι, καὶ γνώσεως θείας ἐστερημένοι - πολὺ δὲ παρ᾽ ὑμῖν 8' τὸ ψεῦδος, καὶ ἀδεῶς ὁ φόνος τολμᾶται, καὶ τῶν ἀλλοτρίων ἐφιέμενοι σφετερίζεσθε ταῦτα, κκαὶ τοῖς ἀλλήλων ἐπιδουλεύετε γάμοις, ὡς τὴν γὴν ὑμῶν. ἄπασαν πλήρη τούτων γενέσθαι τῶν μιασμάτων. Δι᾿ ἅπερ τοσοῦτον δ᾽ πολεμίων ὑμῖν ἐπάξω πλῆθος, ὡς παντελῶς δαπανηθῆναι, οὐ μόνον τοὺς εὐπορίᾳ συξῶντας, καὶ θηρίων δίκην καὶ ἑρπετῶν τοῖς πενεστέροις ἐπιόντας, καὶ οἷόν τισι πτεροῖς τῇ δυναστείᾳ χεχρημένου: " ἀλλὰ καὶ τοὺς ἄλλους ἅπαντας, οἱ καθάπερ τινὲς ἰχθύες διανήχονται τοῦ βίου τὸ πέλαγος. Τροπικῶς γὰρ θηρία μὲν, καὶ ἑρπετὰ καὶ πετεινὰ, τοὺς δυνατοὺς προσηγόρευσεν, ἰχθύας δὲ τοὺς πενεστέρους ὠνόμασε. Τούτου δὲ, φησὶ, γενομένου, ἔρημος ἣ γῆ καὶ τῶν διχαζόντων καὶ τῶν δικαζομένων γενήσεται. « Ὃ δὲ λαύ; μου, φησὶν, ὡς κηρύττων ἱερεὺς, καὶ ἀσθενήσει ἡμέρας, καὶ Εἰ ἀσθενήσει καὶ προφήτης μετ᾽ αὐτοῦδ», » Ἱερεῖ͵ φησὶν, ἀδοχίμῳ φανέντι, καὶ τὰς οἰκείας ἀξίας ἐχπρονοίας, καὶ ἐπὶ πολλαῖς δὲ ἡ μέραις ταύτῃ παρὰ δοθήσεσθε τῇ παιδείᾳ σὺν τοῖς τὰ ψευδῖ, ουσιν ὑμῖν προφήταις. Προφήτην γὰρ νῦν τὸν ψευδοπροφήτην ὠνόμασεν, ἀπὸ τῆς κατεχούσης ταρ' αὐτοῖς συνηθείας. « Καὶ "" νυκτὶ ὡμοίωσα τὴν μη» τέρα σον. ν Καὶ δεικνὺς τίνα μητέρα καλεῖ,

e΄. « Meta tauta gar, phēsin, epistrepsousin hoi huio? Israēl, kai zētēsousi Kyrion ton Theon hautōn, kai Dadio ton basilea hautōn, kai ekstēsontai epi tǭ Kyriǭ, kai epi tois agathois autou ep᾽ eschatōn tōn hēmerōn. » Epeidē gar hai deka phylai, diastasiasasai pros tou? ek Dadid basileas, idion heantais echeirotonēsan basilea " meta de tēn ek Badylōnos epanodon henōtheisai kai synaphtheisai hena eschon hēgesttchota phylēs, eph᾽ hou kai tōn theosdotōn agathōn edexanto tēn apolausin. Tauta panta prin genesthai saphōs epistamenos, dia tēs prophētikēs thespizei 5 phōnēs. To de « Ep' eschatou tōn hēmerōn, » anti tou, meta to telos tōn hedlomlēchonta tēs aichmalōsias etōn. Houtō ta agaēl promēnysas, pali" tōn kakōs ginomenōn tēn katēgorian poieitai. ᾿Alētheias gar, phēsin, este kai philanthrōpias erēmoi, kai gnōseōs theias esterēmenoi - poly de par᾽ hymin 8' to pseudos, kai adeōs ho phonos tolmatai, kai tōn allotriōn ephiemenoi spheterizesthe tauta, kkai tois allēlōn epidouleuete gamois, hōs tēn gēn hymōn. apasan plērē toutōn genesthai tōn miasmatōn. Di᾿ haper tosouton d᾽ polemiōn hymin epaxō plēthos, hōs pantelōs dapanēthēnai, ou monon tous euporią syxōntas, kai thēriōn dikēn kai herpetōn tois penesterois epiontas, kai hoion tisi pterois tę̄ dynasteią chechrēmenou: " alla kai tous allous hapantas, hoi kathaper tines ichthyes dianēchontai tou biou to pelagos. Tropikōs gar thēria men, kai herpeta kai peteina, tous dynatous prosēgoreusen, ichthyas de tous penesterous ōnomase. Toutou de, phēsi, genomenou, erēmos hē gē kai tōn dichazontōn kai tōn dikazomenōn genēsetai. « Ho de lau? mou, phēsin, hōs kēryttōn hiereus, kai asthenēsei hēmeras, kai Ei asthenēsei kai prophētēs met᾽ autoud», » Hierei͵ phēsin, adochimǭ phanenti, kai tas oikeias axias echpronoias, kai epi pollais de hē merais tautę̄ para dothēsesthe tę̄ paideią syn tois ta pseudi, ousin hymin prophētais. Prophētēn gar nyn ton pseudoprophētēn ōnomasen, apo tēs katechousēs tar' autois synētheias. « Kai "" nykti hōmoiōsa tēn mē» tera son. n Kai deiknys tina mētera kalei,

5. "For after this," he says, "the sons of Israel will return and will seek the Lord their God and David their king, and they will be amazed at the Lord and at his good things in the last of the days." For the ten tribes revolted from the kings descended from David and appointed a king of their own; but after the return from Babylon, united and joined together, they had one leader of [David's] tribe, under whom they also received the enjoyment of the God-given goods. Knowing all this clearly before it happened, he foretells it through the prophetic voice. "In the last of the days" means: after the end of the seventy years of the captivity. Having thus announced the good things beforehand, he again brings an accusation of the evils being done. You are devoid, he says, of truth and loving-kindness, and deprived of the knowledge of God; lying abounds among you, murder is dared without fear, you covet what belongs to others and appropriate it, and you plot against one another's marriages, so that your whole land is full of these pollutions. Therefore I will bring on you so great a multitude of enemies that not only those living in wealth will be utterly consumed, who attack the poorer like beasts and reptiles and use their power like wings, but also all the rest, who swim like fish through the sea of life. For figuratively he called the powerful beasts and reptiles and birds, and named the poorer fish. When this happens, he says, the land will be empty both of those who judge and of those who are judged. "But my people," he says, "is as … priest, and he will grow weak by day, and the prophet too will grow weak with him." The priest, he says, who has proved unworthy and … his own dignity, and for many days you will be handed over to this discipline together with the prophets who tell you lies. For he has here called the false prophet "prophet", from the usage current among them. "And I have likened your mother to night." And showing what mother he means,

Textual problem in this passage: see the notes.

Hos 3:5 (quotation, high confidence) · Hos 4:1 (allusion, high confidence) · Hos 4:2 (allusion, high confidence) · Hos 4:3 (allusion, high confidence) · Hos 4:4 (quotation, high confidence) · Hos 4:5 (quotation, high confidence)

Notes and citation

Summary: Israel's return to God and to David's line after the seventy years is foretold, followed by the indictment of Hosea 4 for lying, murder, theft and adultery, and the fall of priest and false prophet.

Lemma: Hos 3:5; then Hos 4:1–5 in paraphrase and quotation. Migne's Latin column breaks into the quotation of Hos 4:4–5 in the scan; the surviving words are translated and the gap marked "…". "Of [David's] tribe": the scan has a garbled word; supplied from the sense and from a variant reading in Migne's apparatus. "… his own dignity": the verb is garbled in the scan.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): οὐἰἀπα (Δοἰεραι. Ἡ απὶ [ὁξίαἰἴοηδα δυο) ἀἰϊ ν᾽! 9 ργϑάϊοιϊο οἱ ν᾽ διιροῦ νοηὶ5 6705 'π μον ϑβί 8. ἀΐθθυ5. ν ΝὩ πὶ Οὐ} ἀδῇτὸδιὰ: ν ἀν ονὶ ἰηϑἰ ἀϊδιπίηϊ : ἃ αἱ τὸ ( Μωῦτῆς. 9. Ο Δαυϊδιχῆς. κ΄ ( προθεσπίζει. δ' ( ὑμῶ → ; δι ἰῃ ᾿ᾶπο πιϑϑᾶιη ἀἰδοἰ ρ}}- Ετ ν 15. Βιϑοίρογα νοὶ πὶ, οὶ ο σοι ραγϑιίιν ποοιΐ φαΐ (ὰ, πῇ αἷϊ, τὰ ροσςσαγογαηῦ πὶ, » ἰά 68ί, 680 υἱ εἰ ἴῃ ἀμ )88 60αὶ, ος δἷϊ : (οἰ οία- [ὰ, βι πα τον αὐ Βι δε 5, ἐ → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.3.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-3-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-3-5

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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.

Preface 1, chapter 4

1.4.6PG 81

ς΄. ε« Ὡμοιώθη, φησὶν, ὁ λαός μου, ὡς οὐκ ἔχων ἐπίγνωσινϑδ,,» Ἐπειδὴ γὰρ τῷ ζόφῳ τῆς ἀγνοίας σφᾶς αὐτοὺς ἐκδεδώκασι, καὶ οὐδὲ βραχεῖαν αἴγλην τοῦ τῆς θεογνωσίας φωτὸς ὑποδέξασθαι βούλονται, εἰκότως ἀπειχάζονται νυκτὶ τοιούτῳ κατεχόμενοι Β σκότῳ " μητέρα δὲ καλεῖ τὴν Συναγωγὴν, «αὺν δὲ, τοὺς ἐκ ταύτης φυομένους. Τοῦτο γὰρ καὶ παρὰ τῷ Ἡσαῖᾳ εὑρίσκομεν. «οἷον γὰρ, φησὶ, τοῦτο τὸ βιθλίον τοῦ ἀποστασίου τῆς μητρὸς ὑμῶν; ν --- « Ἐπειδὴ τοὶ. γυν, φησὶ, καὶ σὺ ἐπίγνωσιν ἀπώσω, ἀπώσομαί σε χὰ. γὼ, τοῦ μὴ δ6 ἱερατεύειν μοι" καὶ ἐπειδὴ ἐπελάθου τῷ νόμου τοῦ Θεοῦ σου, κἀγὼ ἐπιλήσομαι τῶν τέχνων σου. » Καὶ δεικνὺς σαφέστερον τὴν τε οἰκείαν εὑεβγεσίαν, καὶ τὴν ἐχείνων ἀγνωμοσύνην,

s΄. e« Hōmoiōthē, phēsin, ho laos mou, hōs ouk echōn epignōsinϑd,,» Epeidē gar tǭ zophǭ tēs agnoias sphas autous ekdedōkasi, kai oude bracheian aiglēn tou tēs theognōsias phōtos hypodexasthai boulontai, eikotōs apeichazontai nykti toioutǭ katechomenoi B skotǭ " mētera de kalei tēn Synagōgēn, «aun de, tous ek tautēs phyomenous. Touto gar kai para tǭ Hēsaią heuriskomen. «hoion gar, phēsi, touto to bithlion tou apostasiou tēs mētros hymōn? n --- « Epeidē toi. gyn, phēsi, kai sy epignōsin apōsō, apōsomai se cha. gō, tou mē d6 hierateuein moi" kai epeidē epelathou tǭ nomou tou Theou sou, kagō epilēsomai tōn technōn sou. » Kai deiknys saphesteron tēn te oikeian heuebgesian, kai tēn echeinōn agnōmosynēn,

6. "My people," he says, "has become like one who has no knowledge." For since they have given themselves over to the gloom of ignorance and are unwilling to receive even a faint gleam of the light of the knowledge of God, they are rightly likened to night, held as they are in such darkness. He calls the Synagogue mother, and the people those who are born of her. We find this in Isaiah too: "For what is this bill of your mother's divorce?" "Since you," he says, "have rejected knowledge, I too will reject you, so that you shall not serve me as priest; and since you have forgotten the law of your God, I too will forget your children." And showing more clearly both his own beneficence and their ingratitude,

Hos 4:6 (quotation, high confidence) · Hos 4:5 (allusion, high confidence) · Isa 50:1 (quotation, high confidence)

Notes and citation

Summary: The people who refused the knowledge of God are likened to night; God rejects them from his priesthood as they rejected knowledge.

Lemma: Hos 4:6. "Mother" = the Synagogue, with Isa 50:1 (God's "bill of divorce" to Israel).

Topics: Divorce and remarriage

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-6

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

1.4.7PG 81

ζ΄, « Κατὰ τὸ πλῆθος αὐτῶν, φησὶν, οὕτως ἦμαρ: τόν μοι. ν» Ἐγὼ μὲν γὰρ αὑτοὺς παμπληθεῖς ἀπέφηνα. αὑτοὶ δὲ παρανομοῦντες εἰς ἐμὲ διετϑεσαν. Διὸ

z΄, « Kata to plēthos autōn, phēsin, houtōs ēmar: ton moi. n» Egō men gar hautous pamplētheis apephēna. hautoi de paranomountes eis eme dietϑesan. Dio

7. "According to their multitude," he says, "so they sinned against me." For I made them very numerous, but they set themselves to transgress against me. Therefore

Hos 4:7 (quotation, high confidence)

Notes and citation

Summary: The more God multiplied Israel, the more they sinned against him.

Lemma: Hos 4:7a; the section breaks off at "Therefore".

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-7). (abbreviation not yet checked)

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

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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.

1.4.8PG 81

η΄. « Τὴν δόξαν αὐτῶν εἰς ἀτιμίαν θήσομαι, ᾿Αμαρτίας λαοῦ μου φάγονται, καὶ ἐν ταῖς ἀδικίαις αὐτῶν λήψονται λαοὶ " τὰς ψυχὰς αὐτῶν." ᾿Αντὶ τοῦ, θεριοῦσιν οἷς ἐσπάρχασι, καὶ τῶν οἰκείων πλημμελημάτων τρυγήσουσι τοὺς καρπούς. Τινὲς; δέ φασι καὶ τοὺς ἱερέας διὰ τούτων αἰνίττεσθαι" ἐπειδὴ τῶν ὑπὲρ ἁμαρτημάτων καὶ πλημμελημάτων προσφερομένων θυσιῶν φανεράν τινα μοῖραν κατὸ νόμον ἐλάμθανον, καὶ ταύτης ἀπολαύοντες τῆς θεραπείας διελέγχειν οὐκ ἐξούλοντο τοὺς πονγρί συζῶντας" τούτου χάριν ἀγανακτῶν Θεὸς, Ἐπειδῇ, φησὶ, ταῖς μὲν ὑπὲρ ἁμαρτιῶν προσφερουέναις ἐντρυφᾶτε θυσίαις, τὴν δὲ προσήκουσαν τοῖς πταίου" σιν οὐ προσφέρετε θεραπείαν, τὧν ἀδικιῶν τούτων δώσετε δίκας, ἀλλοφύλοις ἔθνεσιν εἰς σφαγὴν ἐχὸν θέντες. Καὶ τοῦτο διδάσκων σαφέστερον, εὐθὺς ἢ ἐπήγαγε"

ē΄. « Tēn doxan autōn eis atimian thēsomai, ᾿Amartias laou mou phagontai, kai en tais adikiais autōn lēpsontai laoi " tas psychas autōn." ᾿Anti tou, theriousin hois esparchasi, kai tōn oikeiōn plēmmelēmatōn trygēsousi tous karpous. Tines? de phasi kai tous hiereas dia toutōn ainittesthai" epeidē tōn hyper hamartēmatōn kai plēmmelēmatōn prospheromenōn thysiōn phaneran tina moiran kato nomon elamthanon, kai tautēs apolauontes tēs therapeias dielenchein ouk exoulonto tous pongri syzōntas" toutou charin aganaktōn Theos, Epeidę̄, phēsi, tais men hyper hamartiōn prospherouenais entryphate thysiais, tēn de prosēkousan tois ptaiou" sin ou prospherete therapeian, tōn adikiōn toutōn dōsete dikas, allophylois ethnesin eis sphagēn echon thentes. Kai touto didaskōn saphesteron, euthys ē epēgage"

8. "I will turn their glory into dishonor. They will eat the sins of my people, and in their iniquities peoples will take their souls." That is: they will reap what they have sown and will gather the fruits of their own offenses. Some say that by these words he also hints at the priests. Since by the law they received a conspicuous portion of the sacrifices offered for sins and offenses, and, enjoying this service, did not wish to rebuke those who lived in wickedness, God, being indignant at this, says: Since you feast on the sacrifices offered for sins, but do not offer the fitting care to those who stumble, you will pay the penalty for these iniquities, given up to foreign nations for slaughter. And teaching this more clearly, he at once added:

Hos 4:7 (quotation, high confidence) · Hos 4:8 (quotation, high confidence) · Lev 6:26 (allusion, medium confidence)

Notes and citation

Summary: Israel will reap the fruit of its sins; some apply the verse to priests who fed on the sin offerings but did not correct sinners.

Lemma: Hos 4:7b–8. "Some say": unnamed interpreters.

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-8

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

1.4.9PG 81

θ΄. « Καὶ ἔσται καθὼς ὁ λαὸς, οὕτως καὶ" ὁ ἐ ρεύς. ν Παραπλησίως γὰρ τῷ λαῷ καὶ ὑμεῖς ἡ τιμωρίᾳ παραδοθήσεσθε, ἐπειδὴ τοῦ λαοῦ τὴν ἐ" Διό φησιν" ε Ἐκδικήσω ἐπ᾽ αὐτοὺς τὰς ὀδοὺς αὐ' τῶν, καὶ τὰ διαδούλια αὐτοῦ ἀνταποδώσω αὐτῷ." Οὐ γὰρ μόνον πονηρῶν ἔργων, ἀλλὰ καὶ λογισμῶν Καὶ φάγονται, καὶ οὐ μὴ ἐμπλησθῶσιν. » Ἐπάλληλσ, φησὶν, αὐτοῖς ἐπάξιυ κακὰ, καθάπερ τοῖς κόρον σιτίου 39 λαδεῖν οὐκ ἐθέλουσι πλείονα προσφέρεται τὰ ἐδέσματα. Πάλιν δὲ αὐτῶν τὰ; παρανομίας καταλέγει, οἰνοφλυγίαν αὐτοῖς ἐγκαλῶν, καὶ τὴν τῶν εἰδώλων λατρείαν" ταύτην γὰρ αὐτὴν ὀνομάζει πορνείαν. Προστίθησι δὲ καὶ τὴν καταγέλαστον μαντείαν, διδάσκων, ὅπως τε αὐτοὶ τῶν χρᾶν ἐπαγγελλομένων ἐπυνθάνοντο, κἀκεῖνοι τίν: τυόπῳ τὰς ἀποκρίσεις ἐποιοῦντο,

th΄. « Kai estai kathōs ho laos, houtōs kai" ho e reus. n Paraplēsiōs gar tǭ laǭ kai hymeis hē timōrią paradothēsesthe, epeidē tou laou tēn e" Dio phēsin" e Ekdikēsō ep᾽ autous tas odous au' tōn, kai ta diadoulia autou antapodōsō autǭ." Ou gar monon ponērōn ergōn, alla kai logismōn Kai phagontai, kai ou mē emplēsthōsin. » Epallēls, phēsin, autois epaxiy kaka, kathaper tois koron sitiou 39 ladein ouk ethelousi pleiona prospheretai ta edesmata. Palin de autōn ta? paranomias katalegei, oinophlygian autois enkalōn, kai tēn tōn eidōlōn latreian" tautēn gar autēn onomazei porneian. Prostithēsi de kai tēn katagelaston manteian, didaskōn, hopōs te autoi tōn chran epangellomenōn epynthanonto, kakeinoi tin: tyopǭ tas apokriseis epoiounto,

9. "And it shall be: as the people, so also the priest." For like the people, you too will be handed over to punishment, since … the people's … Therefore he says: "I will avenge on them their ways, and I will repay him his counsels." For not only of evil deeds but also of thoughts … 10. "And they will eat, and will not be satisfied." I will bring evils on them one after another, he says, as more food is set before those who will not take their fill of food. Again he lists their transgressions, charging them with drunkenness and with the worship of idols, which is what he names sexual immorality. He also adds their ridiculous divination, teaching how they consulted those who professed to give oracles, and in what way these gave their answers:

Textual problem in this passage: see the notes.

Hos 4:9 (quotation, high confidence) · Hos 4:10 (quotation, high confidence) · Hos 4:11 (allusion, high confidence) · Hos 4:12 (allusion, high confidence)

Notes and citation

Summary: Priest and people will be punished alike, with evils coming one after another for their drunkenness, idolatry and divination.

Lemmas: Hos 4:9–10; 4:11–12a paraphrased. Lines are lost in the scan after "the people's" and after "of thoughts"; marked "…".

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): 55 μετ᾽ αὖτ, Πορίι5 δά ἢ. 1. Νυβῖγο {ὐλ} ἸδοΠ ποι μετὰ σοῦ. [6 τἴο ὁει γνῶσιν. 5᾽ μή, δ αὐτί ΔῊ αὐτόν, οἱ ἀὐδί ἰὸ αὐτοῦ. δ καί θυογαι ἢ. οἰ τ, ρυιογί. 8. χα ἤρα, ἰῃ Ο. " ἐπ. Κρὶ 81 λαοί, [105. ἰῃ Θὺ → Οὐ; αὶ ἰηΐητῖς ΟΡΟΥΪ 118, 56 εἰ ῥγὸ ἐ0ς}:8:Ἰοηΐ 5. μι υ. ε → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-9

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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.

1.4.12PG 81

ιβ΄. ε Ἐν συμθόλοις"" γὰρ, φησὶν, ἐπηρώτων, καὶ ἐν ῥάδδοις αὐτοῦ ἀπήγγελλον αὐτῷ. » Οἱ μὲν γὰρ, φησὶ, διὰ συμθόλων τινῶν μαθεῖν τὸ πρακτέον ἐζήτοὺν "" οἱ δὲ ῥάδδοις τισὶ χεχρημέ"ο! συνεργοῖς τῆς ἀπάτης, ἀπήγγελλον ἃ ἠδούλοντο. Ταῦτα δὲ παρ᾽ αὑτῶν ἐτολμῶντο, ἐπειδὴ πορνικὴν ἐκτήσαντο γνώμὴν" πνεῦμα γὰρ") πορνείας τὴν περὶ τὴν πορνείαν δ᾽ ὁρμὴν ὀνομάξει. Καὶ σαφέστερον διδάσκων τίνα προσαγορεύει πορνείαν, ἐπήγαγε ᾿ ε Καὶ ἐξἐπόρνευσαν ἀπὸ τοῦ Θεοῦ αὑτῶν. » Καὶ τὸν τρόπον

ib΄. e En symtholois"" gar, phēsin, epērōtōn, kai en rhaddois autou apēngellon autǭ. » Hoi men gar, phēsi, dia symtholōn tinōn mathein to prakteon ezētoun "" hoi de rhaddois tisi chechrēme"o! synergois tēs apatēs, apēngellon ha ēdoulonto. Tauta de par᾽ hautōn etolmōnto, epeidē pornikēn ektēsanto gnōmēn" pneuma gar") porneias tēn peri tēn porneian d᾽ hormēn onomaxei. Kai saphesteron didaskōn tina prosagoreuei porneian, epēgage ᾿ e Kai exeporneusan apo tou Theou hautōn. » Kai ton tropon

12. "For they inquired by tokens, and by his rods they reported to him." Some, he says, sought to learn what to do through certain tokens; others, using certain rods as accomplices of the deceit, reported what they wished. They dared these things because they had acquired a mind given to sexual immorality: for he names the impulse toward sexual immorality "a spirit of sexual immorality". And teaching more clearly what he calls sexual immorality, he added: "And they committed sexual immorality away from their God." And the manner

Hos 4:12 (quotation, high confidence)

Notes and citation

Summary: Israel consulted tokens and rods out of a spirit of sexual immorality, that is, of idolatry.

Lemma: Hos 4:12. The section breaks off at "And the manner".

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-12). (abbreviation not yet checked)

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

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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.

1.4.13PG 81

«Υ΄. ε« Ἐπὶ τὰς κορυφὰς τῶν ὁρέων ἐθυσίαζον "5, καὶ ἐπὶ τοὺς βουνοὺς ἔθυον ὑποχάτιω δρυὸς, καὶ λεύχης, καὶ δένδρου συσχιάζοντος " ὅτι χαλὸν σκέπη. » Ἐπιτεοπόμενοι γὰρ τοῖς ἀμφιλᾳρέσι τῶν δένδρων, οὗ τὸν τούτων ποιητὴν προσεκύνουν, ἀλλὰ τούτοις ἀντ᾽ ἐχείνου τὰς θυσίας προσέφερον. Οὗ χάριν "5, φησὶν, οὐδεμιᾶς παρ᾽ ἐμοῦ τεύξεσϑε προμηθείας, ς τῶν θυγατέρων ὑμῶν καὶ τῶν νυμφῶν προφανῶς ὑπὸ τῶν ἐπιόντων ὑμῖν πολεμίων μσιχευομένων. “Ἃ γὰρ χρύδδην παρ᾽ ὑμῶν ἐτολμᾶτε, ταῦτα ἀναφανδὸν συγχωρήσω γενέσθαι. Ταῦτα "7 γὰρ προεδήλωσεν "5 εἰρηκώς " ε Ὅτι καὶ αὐτοὶ μετὰ πορνῶν συνεφύροντο, μετὰ 5 τῶν τετελεσμένων ἔθνον, καὶ λαὸς οὐ " συνιὼν συνεπλέχετο μετὰ πόρνης. » Ποργείαν' τοίνυν ποτὲ μὲν τὴν ἀκολασίαν, ποτὲ ὃὲ τὴν ἀσέδειαν ὀνομάζει " τετειἸδσμένους δὲ καλεῖ τοὺς τὰ τῆς ἀσεθείας ὄργια μεμνημένους. Καθάπερ γὰρ ἡμεῖς τοὺς τῶν θείων μυστηρίων ἠξιωμένους πιστοὺς ὀνομάζομεν, οὕτω τετελεσμένους ὠνόμαζον “Ἕλληνες, τοὺς Οὕτως αὑτοῖς ἀπειλήσας, πάλιν προσφέρει" παραί-

«Y΄. e« Epi tas koryphas tōn horeōn ethysiazon "5, kai epi tous bounous ethyon hypochatiō dryos, kai leuchēs, kai dendrou syschiazontos " hoti chalon skepē. » Epiteopomenoi gar tois amphiląresi tōn dendrōn, hou ton toutōn poiētēn prosekynoun, alla toutois ant᾽ echeinou tas thysias prosepheron. Hou charin "5, phēsin, oudemias par᾽ emou teuxesϑe promētheias, s tōn thygaterōn hymōn kai tōn nymphōn prophanōs hypo tōn epiontōn hymin polemiōn msicheuomenōn. “Ha gar chryddēn par᾽ hymōn etolmate, tauta anaphandon synchōrēsō genesthai. Tauta "7 gar proedēlōsen "5 eirēkōs " e Hoti kai autoi meta pornōn synephyronto, meta 5 tōn tetelesmenōn ethnon, kai laos ou " syniōn syneplecheto meta pornēs. » Porgeian' toinyn pote men tēn akolasian, pote hoe tēn asedeian onomazei " teteiIdsmenous de kalei tous ta tēs asetheias orgia memnēmenous. Kathaper gar hēmeis tous tōn theiōn mystēriōn ēxiōmenous pistous onomazomen, houtō tetelesmenous ōnomazon “Hellēnes, tous Houtōs hautois apeilēsas, palin prospherei" parai-

13. "On the tops of the mountains they sacrificed, and on the hills they offered sacrifice, under oak and poplar and shady tree, because shelter is good." Taking delight in the leafy trees, they did not worship their Maker, but offered sacrifices to them instead of him. For this reason, he says, you will receive no providence from me, while your daughters and your brides are openly defiled in adultery by the enemies who attack you. What you dared in secret, I will allow to be done in the open. For he indicated this beforehand when he said: "Because they themselves mingled with prostitutes and sacrificed with the initiated, and a people without understanding was entangled with a prostitute." He names sexual immorality, then, sometimes licentiousness and sometimes impiety; and he calls initiated those who have been initiated into the orgies of impiety. For as we name faithful those who have been counted worthy of the divine mysteries, so the Greeks named initiated those … Having threatened them thus, he again offers exhortation:

Textual problem in this passage: see the notes.

Hos 4:13 (quotation, high confidence) · Hos 4:14 (quotation, high confidence)

Notes and citation

Summary: Israel's worship under the trees is punished by the open violation of its daughters by enemies; sexual immorality means both licentiousness and impiety, and the "initiated" are those initiated into idolatrous rites.

Lemmas: Hos 4:13; 4:14 (Theodoret's paraphrase of 4:13b–14a precedes it). A line is lost after "named initiated those". Migne's apparatus, which quoted Hos 4:14a, is removed from the next section. "The divine mysteries": the Christian sacraments.

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-13

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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.

1.4.15PG 81

ιε΄, « Σὺ δὲ, Ἰσραὴλ, μὴ ἀγνόει, καὶ ᾿Ιούδα, μὴ εἰσπορεύεσῦς εἰς Γάλγαλα, καὶ μὴ ἀναθαίνετε εἰς τὸν οἶκον Ὧν", καὶ μὴ ὀμνύετε ζῶντα Κύριον. ν Τὸ Ὧν ὄνομά ἐστι τοῦ εἰδώλου τοῦ ἐν Βαιθήλ " οὐ γὰρ, ὥς τινες ὑπέλαθον, τὸν " ἀΐδιον ἑομτνεύει, τουτέστι, τὸν ὄντα " ἀλλ᾽ ᾿Εὐραϊχόν ἐστιν, οὐκ ᾿Ελλην:χὸν ὄνομα. Τοῦτο δὲ σαφῶς ἡμᾶς καὶ οἱ λοιποὶ τῆς 'Ἑθραῖδος ἐδίδαξαν γλώσσης ἑρμηνευταί. Ὁ μὲν γὰρ ᾿Ακύλας καὶ Θεοδοτίων οἶκον ἀγωφε.1ὴ ἡρμηνεύχασιν " ὁ δὲ Σύμμαχος οἶκον ἀδικίας "" ἀμφότερα δὲ συμθαίνει τῷ πράγματι. Οἱ γὰρ αὐτόθι προεδρεύοντες οὐ μόνον ἐκεῖθεν " οὐδεμίαν ὠφέλειαν, ἀλλὰ καὶ λώδην το, ἄδικοι καὶ ἀγνώμονες περὶ τὸν σφῶν αὐτῶν εὑεἐργέτην γιγνόμενοι". Γάλγαλα δὲ πόλις ἣν καὶ αὐτὴ εἰδώλοις ἀναχειμένη πολλοῖς " ἐν ταύτῃ δὲ Ἰησοῦς, ὁ τοῦ Ναυῆ, τοὺς ἀπεριτμήτους τοῦ λαοῦ περιέτεμε ταῖς πετρίναις μακαίραις χρησάμενος ἐν αὐτῇ καὶ' τοὺς δώδεκα λίθους ἀπέθετο, οὖς ἐκ μέσου τοῦ Ἴορδάνου λαθεῖν προσέταξεν ὁ Θεὸς, ἵν᾽ ὧσι μνημόσυνον τῆς γενομένης εὐεργεσίας, καὶ δι ἐχείνων μάθωσιν οἱ εἰς ὕστερον ἐσόμενοι, ὡς ξηρῷ τῷ πόρῳ μενος ὁ λαὸς τὴν πάροδον ἐποιήσατο. Μεγίστης τοίγυν ἀχαριστίας τεκμήριον τὸ τὴν πόλιν ἐχείνην, ἐν ἦ τοσαῦτα μνημεῖα τῆς θείας εἶχον εὐεργεσίας, ἀσεο θείας ἀποφῆναι μητρόπολιν. Τὸ δὲ, ε Μὴ ὀμνύετε ζῶντα Κύριον, » οὐκ ἁπλῶς ἀπαγορεύει " ἀλλ' ἐπειδὴ οἱ τῷ Ὧν προστετηκότες, καὶ κατὰ τούτου τοὺς ὄρκους ποιούμενοι, ζῶντα Κύριον αὑτὸν προσηγέρξνον. Καὶ τοῦτο ἀλλαχόθεν ἔστι μαθεῖν. « Ἐὰν γὰρ, φησὶν, ἐξάρῃς τὰ Βααλὴὶμ ἐκ τοῦ στόματός σου, καὶ ὁμόσῃς 5, Ζῇ Κύριος, μετ᾽ ἀληθείας. » Τουτέστιν, ἐὰν τῶν εἰδώλων ἐξορίσῃς τὴν μνήμην, καὶ τῇ ἐμῇ θεραπείᾳ προσέχων, καὶ ζῶντά με Κύριον ὀνομάζων, ὁμόσῃς τιμῶν τὴν ἀλήθειαν καὶ μυσαττόμενος τὸ ψεῦδος

ie΄, « Sy de, Israēl, mē agnoei, kai ᾿Iouda, mē eisporeuesys eis Galgala, kai mē anathainete eis ton oikon Hōn", kai mē omnyete zōnta Kyrion. n To Hōn onoma esti tou eidōlou tou en Baithēl " ou gar, hōs tines hypelathon, ton " aïdion heomtneuei, toutesti, ton onta " all᾽ ᾿Euraïchon estin, ouk ᾿Ellēn:chon onoma. Touto de saphōs hēmas kai hoi loipoi tēs 'Hethraidos edidaxan glōssēs hermēneutai. Ho men gar ᾿Akylas kai Theodotiōn oikon agōphe.1ē hērmēneuchasin " ho de Symmachos oikon adikias "" amphotera de symthainei tǭ pragmati. Hoi gar autothi proedreuontes ou monon ekeithen " oudemian ōpheleian, alla kai lōdēn to, adikoi kai agnōmones peri ton sphōn autōn heueergetēn gignomenoi". Galgala de polis hēn kai autē eidōlois anacheimenē pollois " en tautę̄ de Iēsous, ho tou Nauē, tous aperitmētous tou laou perieteme tais petrinais makairais chrēsamenos en autę̄ kai' tous dōdeka lithous apetheto, ous ek mesou tou Iordanou lathein prosetaxen ho Theos, hin᾽ hōsi mnēmosynon tēs genomenēs euergesias, kai di echeinōn mathōsin hoi eis hysteron esomenoi, hōs xērǭ tǭ porǭ menos ho laos tēn parodon epoiēsato. Megistēs toigyn acharistias tekmērion to tēn polin echeinēn, en ē tosauta mnēmeia tēs theias eichon euergesias, aseo theias apophēnai mētropolin. To de, e Mē omnyete zōnta Kyrion, » ouk haplōs apagoreuei " all' epeidē hoi tǭ Hōn prostetēkotes, kai kata toutou tous orkous poioumenoi, zōnta Kyrion hauton prosēgerxnon. Kai touto allachothen esti mathein. « Ean gar, phēsin, exarę̄s ta Baalēim ek tou stomatos sou, kai homosę̄s 5, Zę̄ Kyrios, met᾽ alētheias. » Toutestin, ean tōn eidōlōn exorisę̄s tēn mnēmēn, kai tę̄ emę̄ therapeią prosechōn, kai zōnta me Kyrion onomazōn, homosę̄s timōn tēn alētheian kai mysattomenos to pseudos

15. "But you, Israel, do not be ignorant; and Judah, do not go into Gilgal, and do not go up to the house of On, and do not swear by the living Lord." On is the name of the idol in Bethel. It does not, as some have supposed, interpret "the eternal one", that is, "the one who is": it is a Hebrew name, not a Greek one. The other translators of the Hebrew tongue have also taught us this clearly: Aquila and Theodotion translated "house of uselessness", and Symmachus "house of injustice"; both fit the fact. For those who presided there drew no benefit from it, but harm, becoming unjust and ungrateful toward their own benefactor. Gilgal too was a city dedicated to many idols. In it Joshua the son of Nun circumcised the uncircumcised of the people, using knives of stone; in it too he set the twelve stones that God commanded to be taken from the middle of the Jordan, so that they might be a memorial of the benefit that had been done, and that those who came later might learn through them that the people made their passage on foot by a dry crossing. It is a proof of the greatest ingratitude, then, to make that city, in which they had so many memorials of the divine beneficence, the capital of impiety. "Do not swear by the living Lord" he does not forbid simply, but because those devoted to On, who took their oaths by it, called it "living Lord". One can learn this from elsewhere too: "If you remove the Baalim from your mouth," he says, "and swear, The Lord lives, in truth." That is: if you banish the memory of the idols, attend to my service and name me the living Lord, and swear honoring the truth and loathing falsehood …

Textual problem in this passage: see the notes.

Hos 4:15 (quotation, high confidence) · Josh 5:3 (allusion, high confidence) · Josh 4:20 (allusion, high confidence) · Hos 2:17 (allusion, medium confidence) · Jer 4:2 (quotation, medium confidence) · Exod 3:14 (echo, low confidence)

Notes and citation

Summary: On is the Hebrew name of the idol at Bethel (Aquila and Theodotion "uselessness", Symmachus "injustice"), and Gilgal, the place of God's memorials under Joshua, had become a center of idolatry.

Lemma: Hos 4:15. "On": LXX Ὤν for Beth-aven; Theodoret rejects, without naming them, those who read it as "the one who is" (Exod 3:14 LXX). Gilgal: Josh 5:2–9; 4:20–24. "On foot": a word is partly lost in the scan ("…μενος"), supplied by sense. The quotation "If you remove the Baalim" combines Hos 2:17 with Jer 4:1–2. The section breaks off mid-sentence.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters (including Migne's note quoting Hos 4:14)): 115 υὶ δον ἰπἰ ]υ (165 οἱ οἱ μὲγ τα δυο. ν» ἀς πιοίξζυπι οϑβίσ ἀϊὶ : ᾿ Οἱ θοῦ Πυ] πὶ αν, οἱ ᾿πι 105 τοὶ σοι} 05 ἐπ ας ἰηαι γοϊ χα 90 (Σ σιτίων. 5.0 ἐπεζήτουν. Ὁ γάρ. 65. ἴῃ Ο, δ᾽ πορν. (Σ ρυηι. τοιαύτην, 35 ἐθ. Ο φὐδ[ι φησί, 564 ἃ0 413. πιδηι. 55 οὗ χάρ.» κ. τ. λ, ἔχ ν6γβ. 14, ἰμδ βηργα, ἃν Τρ μὰς 180. Οὐκ ἐπισκέψομαι ἐπὶ τὰς θυγατέρας ὑμῶν, ὅταν πϑορνεύσωσι, καὶ ἐπὶ πὰς λας ὑμῶν, ὅταν μοιχεύσωσιν. " Ο τοῦτο. "514. παρεδήλωσεν. "ἢ μετά. 1014. γγῶπι. καί, ὧἱ ἀρὰ 1 οὖς ΑΙ ὁ μή, Ῥατι συ! (ἀμ 651. Ὁ ΑΙἴΠ Ὧν, 56} ἰοσ. ὁ585ς “Ὧν Νὰ Δι α ἰμΐ 4} οἱ οεἰ]θά δι, ἀλη ἢΐλιη, ἴῃ αι δὰ Ῥιορίογθα αι αυϊ ἰρϑὶ Οὴ Δι] βογαηΐ, οἱ ε 5] δῖ, δ] (ἃ εϑὶ 608 ἴδινθη, οἰϑὶ ἃ (ἃ 9] οἱ ας οἱ ἴῃ 4115 Α → .

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-15). (abbreviation not yet checked)

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

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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.

1.4.16PG 81

ις΄. «Ὅτι ὡς δάμαλις παροιστρῶσα ᾿ Ἰσραὴλ" νῦν νεμήσει αὐτοὺς Κύριος, ὡς ἀμνὸν ἐν ᾿εὑρυχώρῳ. » Οἵστρός ἔστι μυῖά τις ταῖς βουσὶν ἐπιοῦσα, καὶ τοσαύτην αἴσθησιν ἐμποιοῦσα τοῖς δήγμασιν, ὡς τὰς ὑπ᾽ ἐκείνης νυττομένας μήτε τῆς τῶν βουχόλων ἀνέχεσθαι φωνῆς, μήτε ταῖς ἄλλαις συννέμεσθαι βουσὶν, ἀλλὰ θέειν ἁπλῶς, καὶ κατὰ κρημνῶν ἔστιν ὅτε φέρεσθαι. Ταύταις, φησὶν, ἔοικεν ὁ Ἐφραῖμ, τῆς τῶν εἰδώλων θεραπείας τὸν οἵστρον δεξάμενος " ἹΕφραῖμ δὲ τὰς δέκα φυλὰς, ὡς προείπομεν, ὀνομάζει. Αλλ᾽ ὅμως οὐδὲ οὕτως αὐτοὺς αχθῆναι ποιήσας, τῇδε κἀκεῖσε διασπερῶ, ὡς μηδὲν διαφέρειν ἀμνοῦ πλανωμένου καὶ τὴν μητρῴαν ἐπι ζητοῦντος θηλήν. Ταῦτα δὲ πείσεται, ἐπειδὴ τάς τε δαμάλεις, καὶ τὰ λοιπὰ εἴδωλα, καθάπερ τινὰ σκάνδαλα καὶ πάγας ἑαυτῷ προτεθειχὼς, τὴν τῶν Χανανιτῶν 15 δυσσέδειαν ἐζήλωσε, καὶ ἀλαζονείᾳ κατ᾽ ἐμοῦ χρησάμενος, τὴν τῶν εἰδώλων λατρείαν τῆς ἐμῆς θεραπείας προείλετο, « Ἠγάπησαν γὰρ ἀτιμία) ἐκ φρυάγματος αὐτῆς. » ᾿Αλλὰ τούτου χάριν,

is΄. «Hoti hōs damalis paroistrōsa ᾿ Israēl" nyn nemēsei autous Kyrios, hōs amnon en ᾿heurychōrǭ. » Hoistros esti muia tis tais bousin epiousa, kai tosautēn aisthēsin empoiousa tois dēgmasin, hōs tas hyp᾽ ekeinēs nyttomenas mēte tēs tōn boucholōn anechesthai phōnēs, mēte tais allais synnemesthai bousin, alla theein haplōs, kai kata krēmnōn estin hote pheresthai. Tautais, phēsin, eoiken ho Ephraim, tēs tōn eidōlōn therapeias ton hoistron dexamenos " HiEphraim de tas deka phylas, hōs proeipomen, onomazei. All᾽ homōs oude houtōs autous achthēnai poiēsas, tę̄de kakeise diasperō, hōs mēden diapherein amnou planōmenou kai tēn mētrǭan epi zētountos thēlēn. Tauta de peisetai, epeidē tas te damaleis, kai ta loipa eidōla, kathaper tina skandala kai pagas heautǭ protetheichōs, tēn tōn Chananitōn 15 dyssedeian ezēlōse, kai alazoneią kat᾽ emou chrēsamenos, tēn tōn eidōlōn latreian tēs emēs therapeias proeileto, « Ēgapēsan gar atimia) ek phryagmatos autēs. » ᾿Alla toutou charin,

16. "For as a heifer stung by the gadfly, Israel … ; now the Lord will feed them like a lamb in a broad place." The gadfly is a fly that attacks cattle and causes such pain by its bites that those it stings neither heed the voice of the herdsmen nor graze with the other cattle, but simply run, and sometimes are carried over cliffs. Ephraim, he says, is like these, having received the gadfly of the service of idols; and he names the ten tribes Ephraim, as we said before. But even so, having caused them to be led away [captive], I will scatter them here and there, so that they differ in nothing from a lamb that wanders and seeks its mother's teat. He will suffer this because he set the heifers and the other idols before himself like stumbling blocks and snares, imitated the impiety of the Canaanites, and, using arrogance against me, preferred the worship of idols to my service. "For they loved dishonor from her insolence." But for this reason,

Textual problem in this passage: see the notes.

Hos 4:16 (quotation, high confidence) · Hos 4:17 (allusion, high confidence) · Hos 4:18 (quotation, high confidence)

Notes and citation

Summary: Israel, maddened by idolatry like a heifer stung by the gadfly, will be scattered like a stray lamb.

Lemma: Hos 4:16; 4:17–18 paraphrased and quoted. The verb of the lemma (LXX "went mad") is lost in the scan; "[captive]" supplies a partly lost word ("…αχθῆναι").

Notes on the original text

Digital text corrected (word split by a marginal letter and OCR slip): σκάν- Ὁ ὅλλα → σκάνδαλα.

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-16). (abbreviation not yet checked)

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

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

1.4.19PG 81

ιθ΄, « Συστροφὴ πνεύματος αὐτοῦ συριεῖ ἐν ταῖς πτέρυξιν αὐτῆς. » Καθάπερ γὰρ, φησὶ, τὰ ὄρνεα τῇ

ith΄, « Systrophē pneumatos autou syriei en tais pteryxin autēs. » Kathaper gar, phēsi, ta ornea tę̄

19. "A whirlwind of wind will whistle in her wings." For as birds, he says, …

Textual problem in this passage: see the notes.

Hos 4:19 (quotation, high confidence)

Notes and citation

Summary: The comment on the whirlwind in Israel's wings breaks off at once.

Lemma: Hos 4:19. The rest of the comment is lost in the scan.

Cite (SBL): Theodoret, Comm. Proph. min. 1.4.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-4-19). (abbreviation not yet checked)

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

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

Preface 1, chapter 5

1.5.4PG 81

δ΄. ε« Καὶ οὐκ ἔδωκαν τὰ διαδούλια αὑτῶν, τοῦ θεογνωσίας ἐξέπεσον, τῇ δὲ τῶν εἰδώλων θεραπείᾳ προσέσχον " διὸ τίσουσι ταυτησὶ τῆς ὕδρεως δίκας, προφανῶς ὁρῶντες ὁπόϊος ὁ τῆς εὐσεδείας καρπός. Τοῦτο γὰρ εἶπεν" ε Εἰς πρόσωπον αὐτοῦ" καὶ " Ἰσραὴλ καὶ ᾿Εφραῖμ ἀσθενήσουσιν ἐν ταῖς ἀδικίαις αὑτῶν - καὶ ἀσθενήσει καὶ Ἰούδας μετ᾽ αὐτῶν. » Ἐπειδὴ αἱ δέκα φυλαὶ πράτερον "5 τὸν ἀνδραποδισμὸν καὶ τὴν δουλείαν ὑπέμειναν, εἰκότως αὐτῶν ἐμνήσθη πρότερον "", Ισραὴ.1 αὑτὰς καὶ 'Εφραῖμ ὀνομάσας " τὸν ὃὲ Ἰούδαν ἀρμοδίως τέθεικε τελευταῖον, ἐπειδὴ μετ᾽ ἐκείνους τὴν αἰχμαλωσίαν ὑπέμεινεν. Εἶτα διδάσκει, ὅπως κατὰ ταὐτὸν μόσχους λαζόντες, καὶ Κύριον, καὶ οὐ μὴ εὕρωσιν αὐτόν ' ἐκχέχλικε γὰρ ἀπ᾽ αὐτῶν. Καὶ τὴν αἰτίαν δεικνὺς, ἐπήγαγεν"

d΄. e« Kai ouk edōkan ta diadoulia hautōn, tou theognōsias exepeson, tę̄ de tōn eidōlōn therapeią proseschon " dio tisousi tautēsi tēs hydreōs dikas, prophanōs horōntes hopoïos ho tēs eusedeias karpos. Touto gar eipen" e Eis prosōpon autou" kai " Israēl kai ᾿Ephraim asthenēsousin en tais adikiais hautōn - kai asthenēsei kai Ioudas met᾽ autōn. » Epeidē hai deka phylai prateron "5 ton andrapodismon kai tēn douleian hypemeinan, eikotōs autōn emnēsthē proteron "", Israē.1 hautas kai 'Ephraim onomasas " ton hoe Ioudan armodiōs tetheike teleutaion, epeidē met᾽ ekeinous tēn aichmalōsian hypemeinen. Eita didaskei, hopōs kata tauton moschous lazontes, kai Kyrion, kai ou mē heurōsin auton ' ekchechlike gar ap᾽ autōn. Kai tēn aitian deiknys, epēgagen"

4. "And they did not give their counsels …" … they fell from the knowledge of God and devoted themselves to the service of idols; therefore they will pay the penalty for this outrage, seeing plainly what the fruit of piety is. For this is what he said: "… to its face; and Israel and Ephraim will grow weak in their iniquities, and Judah too will grow weak with them." Since the ten tribes underwent enslavement and servitude first, he rightly mentioned them first, naming them Israel and Ephraim; and he fittingly put Judah last, since it underwent captivity after them. Then he teaches how at the same time, taking calves, … the Lord, and they will not find him, for he has turned away from them. And showing the cause, he added:

Textual problem in this passage: see the notes.

Hos 5:4 (quotation, high confidence) · Hos 5:5 (quotation, high confidence) · Hos 5:6 (quotation, high confidence)

Notes and citation

Summary: Israel and Ephraim, who abandoned the knowledge of God, will fall first and Judah after them, and their sacrifices will not find the Lord.

Lemmas: Hos 5:4–6. Lines are lost in the scan after the first quotation and before "the Lord"; marked "…". "What the fruit of piety is": so the scan; perhaps a slip for "impiety".

Cite (SBL): Theodoret, Comm. Proph. min. 1.5.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-4). (abbreviation not yet checked)

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

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

1.5.7PG 81

ζ΄. « Ὅτι τὸν Κύριον ἐγκατέλιπον. » Καὶ ὅτι παραγόμως ἀλλοφύλους λαθόντες γυναῖκας, ἐξ ἐχείνων ἐπαιδοποίησαν" τοῦτο γὰρ ἐδήλωσεν 3 εἰρηκώς " « Ὅτι τέχνα ἀλλότρια ἐγεννήθησαν αὐτοῖς " » « νῦν καταφάγεται αὐτοὺς ἡ ἐρυσίθη, καὶ τοὶς κλήρους αὐτῶν. » ᾿Ερυσίδην δὲ καλεῖ μὲν καὶ αὐτὸ τὸ ἐκ τῆς τοῦ ἀέρος ἀνωμαλίας τοῖς ἐν τοῖς χυρποῖ; ἐπισυμύαϊνον πάθος " καλεῖ δὲ τροπικῶς καὶ τοὺ; Καὶ τοῦτο σαφέστερον ἑρμηνεύων εὐθὺς ἐπήγαγε" ἢ΄,θ΄, ε Σαλπίσατε σάλπιγγι ἐπὶ τοὺς βουνοὺς, ἠχήσατε ἐπὶ τῶν ὑψηλῶν, κηρύξατε ἐν τῷ οἴκῳ Ὧν Ἐξέστη " Βενιαμίν. Ἐξφραῖμ εἰς ἀφανισμὸν ἐγένετη ἐν ἡμέραις ἐλέγχου, ἐν ταῖς φυλαῖς τοῦ Ἰσραὴλ ἔδειξα πιστά. ν Ταῦτα γὰρ ἅπαντα διὰ τῶν προφητῶν αὐτοῖς προμηνύων, καὶ ἀπιστούμενος, μετὰ τὴν πεῖραν πιστευθήσομαι τῶν πραγμάτων, καὶ τῆς παρανομίας τοὺς ἐλέγχους ποιούμενος, δείξω τῆς προφητικῆς προξῥήσεως τὴν ἀλέθειαν. Καλῶς δὲ χωμῳδῶν τὴν τῶν εἰδώλων ἀσθένειαν " ε« Κηρύξατε, εἶπεν, ἐν τῷ οἴκῳ Ὧν “ » διεγείρατε, φησὶν, εἰς βοήθειαν τοὺς ᾽2 ὑφ᾽ ὑμῶν τιμωμένους ᾿ παυσάτωσαν " τὰς ὑπ᾽ ἐμοῦ πρησφερομένας ὑμῖν παιδείας " χαταλάθετε τοὺς ὑψηλοτάτους βουνοὺς, ἐν οἷς πᾶσαν τοῖς εἰς καιρὸν τῆς οἰκείας ἐπικουρίας. Εἰκότως ὃὲ καὶ τοῦ Βενιαμὶν ἐμνημόνευσεν, ἐπειδὴ συνάπτει καὶ τοῦ Ἰούδα τὴν μνήμην. ἧς ες Ἐγένοντο γὰρ, φησὶν, οἱ ἄρχοντες Ἰούδα, ὡς μετατιθέντες ὅρια ’ ἐπ᾽ αὐτοὺς ἐκχεῶ ὡς ὕδωρ τὸ ὄρμημά μον. Οὕτω γὰρ ἀναιδῶς τοὺς ὑπ᾽ ἐμοῦ ζοντας λίθους, καὶ ταύτην ἀπ᾽ ἐκείνης τὴν ἄρουραν διατέμνοντας μεταφέρειν ἀναισχύντως ἐπιχειροῦντες" διὸ χειμάῤῥου δίκην αὐτοῖς ἐποίσω τὰς τιμωρίας, Δῇλον δὲ, ὡς καὶ τοῦ Βενιαμὶν μνημονεύων συμπερ'λαμθάνει τὴν Ἰούδα φυλὴν, καὶ τοῦ Ἰούδα πάλιν κατηγορῶν, καὶ τὸν Βενιαμὶν ὡσαύτως συνάξτει " ὑπὸ μίαν γὰρ ἐτέλουν βασιλείαν " οὕτω δὲ καὶ τὸν Ἐφραῖμ λέγων, τὰς δέκα φυλὰς τοῦ Ἰσραὴλ ὀνομάζει, καὶ μέντοι καὶ τὸν ᾿Ισραὴ.1 μνημονεύων, ταὐτὸ τοῦτο σημαίνει.

z΄. « Hoti ton Kyrion enkatelipon. » Kai hoti paragomōs allophylous lathontes gynaikas, ex echeinōn epaidopoiēsan" touto gar edēlōsen 3 eirēkōs " « Hoti techna allotria egennēthēsan autois " » « nyn kataphagetai autous hē erysithē, kai tois klērous autōn. » ᾿Erysidēn de kalei men kai auto to ek tēs tou aeros anōmalias tois en tois chyrpoi? episymyaïnon pathos " kalei de tropikōs kai tou? Kai touto saphesteron hermēneuōn euthys epēgage" ē΄,th΄, e Salpisate salpingi epi tous bounous, ēchēsate epi tōn hypsēlōn, kēryxate en tǭ oikǭ Hōn Exestē " Beniamin. Exphraim eis aphanismon egenetē en hēmerais elenchou, en tais phylais tou Israēl edeixa pista. n Tauta gar hapanta dia tōn prophētōn autois promēnyōn, kai apistoumenos, meta tēn peiran pisteuthēsomai tōn pragmatōn, kai tēs paranomias tous elenchous poioumenos, deixō tēs prophētikēs proxrhēseōs tēn aletheian. Kalōs de chōmǭdōn tēn tōn eidōlōn astheneian " e« Kēryxate, eipen, en tǭ oikǭ Hōn “ » diegeirate, phēsin, eis boētheian tous ᾽2 hyph᾽ hymōn timōmenous ᾿ pausatōsan " tas hyp᾽ emou prēspheromenas hymin paideias " chatalathete tous hypsēlotatous bounous, en hois pasan tois eis kairon tēs oikeias epikourias. Eikotōs hoe kai tou Beniamin emnēmoneusen, epeidē synaptei kai tou Iouda tēn mnēmēn. hēs es Egenonto gar, phēsin, hoi archontes Iouda, hōs metatithentes horia ’ ep᾽ autous ekcheō hōs hydōr to ormēma mon. Houtō gar anaidōs tous hyp᾽ emou zontas lithous, kai tautēn ap᾽ ekeinēs tēn arouran diatemnontas metapherein anaischyntōs epicheirountes" dio cheimarrhou dikēn autois epoisō tas timōrias, Dę̄lon de, hōs kai tou Beniamin mnēmoneuōn symper'lamthanei tēn Iouda phylēn, kai tou Iouda palin katēgorōn, kai ton Beniamin hōsautōs synaxtei " hypo mian gar eteloun basileian " houtō de kai ton Ephraim legōn, tas deka phylas tou Israēl onomazei, kai mentoi kai ton ᾿Israē.1 mnēmoneuōn, tauto touto sēmainei.

7. "For they have forsaken the Lord." And that they unlawfully took foreign wives and had children by them; for he indicated this when he said: "For foreign children have been born to them. Now the blight will devour them and their portions." He calls blight both the disease that comes on the crops from irregularity of the air, and also, figuratively, the … And interpreting this more clearly, he at once added: "8, 9. Sound the trumpet on the hills, cry aloud on the heights, proclaim in the house of On: Benjamin is amazed. Ephraim has become a desolation in the days of rebuke; among the tribes of Israel I have shown faithful things." For though I foretold all these things to them through the prophets and was disbelieved, I will be believed after they experience the events, and by convicting their lawlessness I will show the truth of the prophetic prediction. He mocks the weakness of the idols well: "Proclaim," he said, "in the house of On": rouse to your help those you honor; let them stop the disciplines I bring on you; take the highest hills, on which … at the time of their help. He rightly mentioned Benjamin too, since he joins to it the mention of Judah: "10. For the rulers of Judah became like those who move boundaries; on them I will pour out my onrush like water." For so shamelessly do they try to move the stones set by me, cutting off this field from that one; therefore I will bring punishments on them like a torrent. It is clear that in mentioning Benjamin he includes the tribe of Judah, and in accusing Judah again he likewise joins Benjamin to it, for they belonged to one kingdom. So too in saying Ephraim he names the ten tribes of Israel, and in mentioning Israel he signifies the same thing.

Textual problem in this passage: see the notes.

Hos 5:7 (quotation, high confidence) · Hos 5:8 (quotation, high confidence) · Hos 5:9 (quotation, high confidence) · Hos 5:10 (quotation, high confidence) · Deut 19:14 (echo, medium confidence)

Notes and citation

Summary: Israel forsook the Lord and took foreign wives; the trumpet over Benjamin and Ephraim mocks the idols, and Judah's rulers, who move God's boundaries, will be swept away like a torrent.

Lemmas: Hos 5:7–10. Migne's Latin column breaks into the lemma of 5:7 in the scan (removed by logged corrections). Lines are lost after "figuratively, the" and after "on which"; marked "…". "Foreign wives": Theodoret reads "foreign children" as children of mixed marriages; translated as written.

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; the word κλήρους was split by it): (διδὶ αυἱ ἴα τοὶ « Αἀ [ποι νοἐν }8πᾶ] οἱ σοῦιἐς [ογηϊο αι] οη 8 68 ἴῃ οἱἷβ, θοπ)ΐ πὰ πὶ δι6 ἢ ἤθη 60αἱαγοηίυγ, ἃ νοῦ δαὶ Ὠο(ΐοια ἀνογγανογυηΐ, οἱ δὰ οἱ δυδᾷ οἱ οὐ θ 8 84 οἴ μος τὰ- Α → » « ; χλήνιν πὰ φασὰ ἐκ θη : 0}"οδὲ ἴὰ συ Ποαν, πάσαν βοὴ ἀδέενυηϊ, ἀἃεἰἴαιο, ἰπαυΐ!, ἴῃ δι χη Πα 608 ἴῃ νὸεκ. 10. « αἱ 40] ἰδ αι δκ ἰθϑὶἔμ] γᾶς ἢ πιο, οἱ ρον Υεββ. 16. « Εἰ νι άϊι ΕρὨΓαὶ πὶ ἰπΠγπλὶ 6 Δ 5118}, ρους → κλήρους.

Cite (SBL): Theodoret, Comm. Proph. min. 1.5.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-7

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

1.5.11PG 81

ια΄. « Κατεδυνάστευσεν Ἐφραῖμ τὸν ἀντίδικον αὑτοῦ, χατεδυνάστευσε τὸ κρῖμα "5, ὅτι ἤρξατο πορεύεσθαι ὀπίσω τῶν ματαέων. » Αἰτία, φησὶ, τῆς ἀδικίας αὐτοῦ ἡ τῶν εἰδώλων ἐγένετο θεραπεία ᾽ εἰ γὰρ τὴν ἐμὴν εἶχε γνῶσιν, ἐκ τῆς ἐμῆς νομοθεσίας

ia΄. « Katedynasteusen Ephraim ton antidikon hautou, chatedynasteuse to krima "5, hoti ērxato poreuesthai opisō tōn mataeōn. » Aitia, phēsi, tēs adikias autou hē tōn eidōlōn egeneto therapeia ᾽ ei gar tēn emēn eiche gnōsin, ek tēs emēs nomothesias

11. "Ephraim oppressed his adversary, he trampled on judgment, because he began to go after vain things." The cause of his injustice, he says, was the service of idols; for if he had had the knowledge of me, from my legislation …

Hos 5:11 (quotation, high confidence)

Notes and citation

Summary: Ephraim's injustice came from his idolatry; the rest is lost.

Lemma: Hos 5:11. The comment breaks off in the scan.

Cite (SBL): Theodoret, Comm. Proph. min. 1.5.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-11

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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.

1.5.12PG 81

ιβ΄. « Καὶ ἐγὼ ὡς ταραχὴ " τῷ Ἑφρραῖμ, καὶ ὡς κέντρον τῷ οἴκῳ Ἰούδα.» ᾿Αντὶ τοῦ, τὴν τῶν πολεμίων αὐτοῖς ἐπάξω ταραχὴν, καὶ οἷον ἀχίδι τινὶ νύξω, καὶ κέντρον τὴν δι᾽ ἐχείνων αὐτοῖς ἐπιτιθεὶς τιμωρίαν.

ib΄. « Kai egō hōs tarachē " tǭ Hephrraim, kai hōs kentron tǭ oikǭ Iouda.» ᾿Anti tou, tēn tōn polemiōn autois epaxō tarachēn, kai hoion achidi tini nyxō, kai kentron tēn di᾽ echeinōn autois epititheis timōrian.

12. "And I am like confusion to Ephraim, and like a goad to the house of Judah." That is: I will bring on them the confusion of enemies, and prick them as it were with a point, laying on them as a goad the punishment that comes through those enemies.

Hos 5:12 (quotation, high confidence)

Notes and citation

Summary: God will goad Ephraim and Judah through enemy invasion.

Lemma: Hos 5:12.

Cite (SBL): Theodoret, Comm. Proph. min. 1.5.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-12

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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.

1.5.13PG 81

ε΄. « Καὶ εἶδεν Ἐφραῖμ τὴν νόσον αὐτοῦ, καὶ Ἰούδας τὴν ὀδύνην αὑτοῦ. » Τῇ πείρᾳ γὰρ ἔμαθεν" τῶν κακῶν τὴν αἰτίαν. « Καὶ ἐπορεύθη Ἐφραῖμ πρὸς ᾿Ασσυρίους. » Ὑπὸ γὰρ τῶν Σύρων ᾽3 πολεμούμενος, τὸν Φουὰ, βατιλεὺς δὲ οὗτος ἣν ᾿Ασσυρίων, ἐκάλεσεν εἰς βοήθειαν. ε Καὶ ἀπέστειλε πρέσδεις πρὸς βασιλέα Ἰαρεὶδ ᾽5, καὶ αὐτὸς οὐκ ἠδυνήθη ῥύσασθαι ὑμᾶς, καὶ οὗ μὴ διαπαύτῃ ἐξ ὑμῶν ὀδύνη. » Πάλιν ὑμῖν τῶν τὸν Αἰγύπτου βασιλέα, τὴν ἐκεῖθεν αἰτοῦντες ἐπικουρία) " ἀλλ᾽ ὅμως οὐδὲ τῆς ἐκεῖθεν τεύξεσθε βοηθείας, ἀλλ᾽ ὀδύνα:ς ἐπαλλήλοις παραδοθήσεσθε. Ὅτι δὲ τὸν βασιλέα Ἴαρεὶδ τὸν Αἰγύπτου καλεῖ βασιλέα, ἐκ τῶν μετὰ ταῦτα ῥᾷάδιον μαθεῖν. ε« Ἐγένετο γὰρ Ἐφραῖμ, ὡς περιστερὰ ἄνους, οὐκ ἔχουσα καρδίαν, Αἴγυπτον ἐπεκαλεῖτο, καὶ εἰς ᾿Ατουοίους ἐπορεύοντο.» Δέον γὰρ τὴν ἐμὴν αἰτῆσαι βοήθειαν, καὶ δυνατὴν οὖσαν, καὶ λίαν αὐτῷ πελάζουσαν, τῇδε κἀκεῖσε διετέλει περινοστῶν, καὶ τὰς ἀσθενεῖς ἐπικουρίας αἰτῶν - οὐδεμίαν ὃ: ὃὲ ὄνησιν ἐκ τῆς τούτων ἐπιγου-

e΄. « Kai eiden Ephraim tēn noson autou, kai Ioudas tēn odynēn hautou. » Tę̄ peirą gar emathen" tōn kakōn tēn aitian. « Kai eporeuthē Ephraim pros ᾿Assyrious. » Hypo gar tōn Syrōn ᾽3 polemoumenos, ton Phoua, batileus de houtos hēn ᾿Assyriōn, ekalesen eis boētheian. e Kai apesteile presdeis pros basilea Iareid ᾽5, kai autos ouk ēdynēthē rhysasthai hymas, kai hou mē diapautę̄ ex hymōn odynē. » Palin hymin tōn ton Aigyptou basilea, tēn ekeithen aitountes epikouria) " all᾽ homōs oude tēs ekeithen teuxesthe boētheias, all᾽ odyna:s epallēlois paradothēsesthe. Hoti de ton basilea Iareid ton Aigyptou kalei basilea, ek tōn meta tauta rhąadion mathein. e« Egeneto gar Ephraim, hōs peristera anous, ouk echousa kardian, Aigypton epekaleito, kai eis ᾿Atouoious eporeuonto.» Deon gar tēn emēn aitēsai boētheian, kai dynatēn ousan, kai lian autǭ pelazousan, tę̄de kakeise dietelei perinostōn, kai tas astheneis epikourias aitōn - oudemian ho: hoe onēsin ek tēs toutōn epigou-

13. "And Ephraim saw his sickness, and Judah his pain." For by experience he learned the cause of his evils. "And Ephraim went to the Assyrians." For when he was being warred on by the Syrians, he called Phul to his help; this man was king of the Assyrians. "And he sent envoys to King Jareb, and he could not rescue you, and pain will not cease from you." Again you … the king of Egypt, asking for help from there; yet you will not obtain help from there either, but will be handed over to pain upon pain. That he calls King Jareb the king of Egypt is easy to learn from what follows: "For Ephraim became like a senseless dove, without heart; they called on Egypt and went to the Assyrians." For when he ought to have asked for my help, which is both powerful and very near him, he kept wandering here and there asking for weak helps; but no benefit from their help …

Textual problem in this passage: see the notes.

Hos 5:13 (quotation, high confidence) · Hos 7:11 (quotation, high confidence) · 2 Kgs 15:19 (allusion, high confidence)

Notes and citation

Summary: Ephraim, sick from his sins, sought help from Assyria (Phul) and from Egypt ("King Jareb") instead of from God, and found none.

Lemma: Hos 5:13, with Hos 7:11 quoted. A line is lost after "Again you"; marked "…". Phul: 2 Kgs 15:19.

Notes on the original text

Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): 1. Ἐξέστη. Ποὺν. ροϑί (6. 5 ( τόν οἱ ἀοἶπὰς τιμώμενον. ὁ 10|4. παυσάτω, 5 ὄρ. ( νόμους, οπιΐδθ0 ν. κατεπάτησε κρῖμα, αι ἢ Οοπιρὶ, ὅ ταρ. γα». ἀράχνη, ὁχ → ; Α 1336 εἰς → εἰς.

Cite (SBL): Theodoret, Comm. Proph. min. 1.5.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-13

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

1.5.14PG 81

ιδ΄. « Διότι, φησὶν 5, ἐγώ εἶμι ὡς πάνθηρ τῷ Ἐφραῖμ, καὶ ὡς λέων τῷ οἴκῳ Ἰούδα, καὶ ἐγὼ ἀρπῶμα:, καὶ πορεύσομαι, καὶ λήψομαι, καὶ οὐκ ἔσται ὁ ἐξαιρούμενος. » Τίς γὰρ ἀντιστῆναι: τοῖς ὑπ᾽ ἐμοῦ γιγνομένοις δυνήσεται; τίς δὲ τοὺς ὑπ᾽ ἐμοῦ χολαζο-

id΄. « Dioti, phēsin 5, egō eimi hōs panthēr tǭ Ephraim, kai hōs leōn tǭ oikǭ Iouda, kai egō arpōma:, kai poreusomai, kai lēpsomai, kai ouk estai ho exairoumenos. » Tis gar antistēnai: tois hyp᾽ emou gignomenois dynēsetai? tis de tous hyp᾽ emou cholazo-

14. "For," he says, "I am like a panther to Ephraim and like a lion to the house of Judah; and I will seize, and go, and take, and there will be none to rescue." For who will be able to withstand what is done by me? And who [will rescue] those punished by me …

Hos 5:14 (quotation, high confidence)

Notes and citation

Summary: God will fall on Ephraim and Judah like a panther and a lion, and none can rescue them.

Lemma: Hos 5:14. The comment breaks off.

Cite (SBL): Theodoret, Comm. Proph. min. 1.5.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-14

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

1.5.15PG 81

ιε΄, « Καὶ πορεύσομαι, καὶ ἐπιστρέψω εἰς τὸν τόπὸν μου, ἕως οὗ ἀφανισθῶσιν. » Ἐπέμεινε τῇ τροπῇ. Ἐπειδὴ γὰρ εἶπεν -« Ὡς πάνθηρ, καὶ ὡς λέων αὐτοῖς ἔσομαι, » ἁρμοδίως ἐπήγαγε τό" ε« Ἐπιστρέψω εἰς κὸν τόπον μου, ἕως οὗ ἀφανισθῶσιν. » Ἔθος γὰρ καὶ τοῖς θηρίοις ἐκείνοις, ὅταν τι δ᾽ θηρεύσωσιν, εἰς ποὺς συνήθεις ἐπανιένα! τόπους, καὶ τὸν ἀπὸ τῆς θήρας ἐγγενόμενον διαναπαύειν πόνον. Κἀγὼ τοίνυν, φησὶ, δίκην πάνθηρος καὶ λέοντος, διὰ τῶν πολεμίων ὑμῖν ἐπελθὼν, κατ᾽ ἐμαυτὸν λοιπὸν ἔσομαι, προνοίας ὑμᾶς οὐδεμιᾶς ἀξιῶ 35, Τούτων δὲ, φησὶ, γινομένων, τὴν ἐμὴν χηδεμοτὸ. ιὰς παιδείας ἐπαγαγόντα ἱκετεῦσαι θεὸν, κατάλληλον ἐπιθεῖναι τοῖς τραύμασι φάρμακον. «ε Ὅτι αὐπὸς, φησὶ, πέπαιχε 8, καὶ ἰάσεται ἡμᾶς " πατάξει 7, καὶ μοτώτε! ἡμᾶς.» Καὶ τὸ σύντομον τῆς ἰάσεως

ie΄, « Kai poreusomai, kai epistrepsō eis ton topon mou, heōs hou aphanisthōsin. » Epemeine tę̄ tropę̄. Epeidē gar eipen -« Hōs panthēr, kai hōs leōn autois esomai, » harmodiōs epēgage to" e« Epistrepsō eis kon topon mou, heōs hou aphanisthōsin. » Ethos gar kai tois thēriois ekeinois, hotan ti d᾽ thēreusōsin, eis pous synētheis epaniena! topous, kai ton apo tēs thēras engenomenon dianapauein ponon. Kagō toinyn, phēsi, dikēn panthēros kai leontos, dia tōn polemiōn hymin epelthōn, kat᾽ emauton loipon esomai, pronoias hymas oudemias axiō 35, Toutōn de, phēsi, ginomenōn, tēn emēn chēdemoto. ias paideias epagagonta hiketeusai theon, katallēlon epitheinai tois traumasi pharmakon. «e Hoti aupos, phēsi, pepaiche 8, kai iasetai hēmas " pataxei 7, kai motōte! hēmas.» Kai to syntomon tēs iaseōs

15. "And I will go and return to my place, until they are destroyed." He kept to the figure. For since he had said, "I will be to them like a panther and like a lion," he fittingly added: "I will return to my place, until they are destroyed." For it is the habit of those beasts, when they have caught some prey, to go back to their usual places and rest from the toil of the hunt. So I too, he says, having come upon you like a panther and a lion through the enemies, will henceforth keep to myself and count you worthy of no providence. When this happens, he says, … my care … the one who brought the disciplines on them, to supplicate God to apply a fitting remedy to the wounds. "For he," he says, "has struck, and he will heal us; he will smite, and he will bind us up." And the swiftness of the healing

Textual problem in this passage: see the notes.

Hos 5:15 (quotation, high confidence) · Hos 6:1 (quotation, high confidence)

Notes and citation

Summary: Like a lion returning to its lair, God will withdraw his care until Israel, chastened, seeks him who struck and will heal.

Lemmas: Hos 5:15; 6:1. Lines are lost in the scan after "When this happens, he says"; the surviving words are translated and the gap marked "…".

Cite (SBL): Theodoret, Comm. Proph. min. 1.5.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/1-5-15

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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.