Commentary on the Twelve Minor Prophets 11.0.1–11.2.17
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Preface 11, chapter 0
11.0.1PG 81
Σφόδρα πάλαι προμηθούμενος Ἰουδαίων ὁ τῶν ὅλων Θεὸς, οὐκ ἕνα προφήτην αὐτοῖς, ἀλλὰ καὶ δύο χα; «ρεῖς, πολλάχι: δὲ καὶ πλείους ἐφίστη, τά τε προυἤχοντα παιδεύοντας, καὶ τὰ ἔσεσθαι μέλλοντα προ-. Ἢσαϊου, κατὰ ταὐτὸν προηγόρευον τὰ ἐσόμενα ὭὩτηξ, καὶ Ἰωὴλ, καὶ ᾿Αμὼς, καὶ Μικαίας οἱ μακάρίοι. Ῥάδιον δὲ τοῖς βουλομένοις ἐξ αὐτῶν τῶν προφητειῶν τοὺς χρόνους καταμαθεῖν. Οὕτω καὶ μετὰ τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον, καὶ διὰ τοῦ θειοτάτου ᾿Αγγαίου τὸ δέον αὐτοὺς ἐξεπαίδευσεν ὁ Δεσπότης, καὶ διὰ τοῦ θεσπεσίου Ζαχαρίου τό τὲ πρακτέον ἐδ. δᾶσχε, καὶ τὰ ἐσόμενα προεθέσπιξε σκυθρωπὰ καὶ θυμήρη, τὰ μὲν εἴχουσι τοῖς λεγομένοις, τὰ ὃξ ἀντιλέγουσιν. Ὑποδείκνυσι δὲ αὐτῷ καὶ πραγμάτων τινῶν εἰκόνας καὶ τύπους, ἴνα πιστοτέρους ἀποφήνῃ τῇ θεωρίᾳ τοὺ; λόγους. Προλέγει δὲ καὶ 35 δι᾽ αὐτοῦ, καὶ τοῦ Σωτῆρος ἡμῶν Χριστοῦ τὴν παρουσίαν, καὶ τὴν πραότητος αὐτοῦ 355 γέμουσαν βασιλείαν, καὶ τὴν Ιουδαίων μανίαν, καὶ τὸ σωτήριον πάθος, τὸ τῶν … τὰ τυμδάντα Ἰουδαίοις ἐκ τῆς λύττης ἐκείνης κακά Καὶ ἵνα μὴ σφόδρα τὴν ὑπόθεσιν μηχκύνας, τι)ψὰς τῶν ἐντευξομένων τοῖσδε τόζς ὑπομνή μασιν, ἐπ᾿ αὐτὴν ἥξω λοιπὸν τῶν ῥητῶν τὴν σαφήνειαν.
Sphodra palai promēthoumenos Ioudaiōn ho tōn holōn Theos, ouk hena prophētēn autois, alla kai dyo cha? «reis, pollachi: de kai pleious ephistē, ta te prouēchonta paideuontas, kai ta esesthai mellonta pro-. Ēsaïou, kata tauton proēgoreuon ta esomena HōŌtēx, kai Iōēl, kai ᾿Amōs, kai Mikaias hoi makarioi. Rhadion de tois boulomenois ex autōn tōn prophēteiōn tous chronous katamathein. Houtō kai meta tēn apo Badylōnos epanodon, kai dia tou theiotatou ᾿Angaiou to deon autous exepaideusen ho Despotēs, kai dia tou thespesiou Zachariou to te prakteon ed. dasche, kai ta esomena proethespixe skythrōpa kai thymērē, ta men eichousi tois legomenois, ta hox antilegousin. Hypodeiknysi de autǭ kai pragmatōn tinōn eikonas kai typous, ina pistoterous apophēnę̄ tę̄ theōrią tou? logous. Prolegei de kai 35 di᾽ autou, kai tou Sōtēros hēmōn Christou tēn parousian, kai tēn praotētos autou 355 gemousan basileian, kai tēn Ioudaiōn manian, kai to sōtērion pathos, to tōn … ta tymdanta Ioudaiois ek tēs lyttēs ekeinēs kaka Kai hina mē sphodra tēn hypothesin mēchkynas, ti)psas tōn enteuxomenōn toisde tozs hypomnē masin, ep᾿ autēn hēxō loipon tōn rhētōn tēn saphēneian.
The God of all, caring very greatly for the Jews from of old, set over them not one prophet but two or three at once, and often even more, to teach them what was fitting and to foretell what was going to happen. [So in the time of] Isaiah, the blessed Hosea, Joel, Amos and Micah foretold what was to come at the same time; and it is easy for anyone who wishes to learn their times from the prophecies themselves. So too after the return from Babylon the Master taught them their duty through the most divine Haggai, and through the inspired Zechariah he taught what was to be done and foretold what was to come, both gloomy and pleasing: the pleasing to those who yielded to what was said, the gloomy to those who spoke against it. He also shows him images and figures of certain events, to make the words more credible by the vision. Through him he foretells also the coming of our Savior Christ, his kingdom full of meekness, the madness of the Jews, the saving passion, … the evils that befell the Jews from that madness. And so as not to weary those who will read these commentaries by drawing out the theme too long, I shall now come to the explanation of the words themselves.
Textual problem in this passage: see the notes.
Notes and citation
Summary: Theodoret introduces Zechariah, who with Haggai taught the returned exiles and, through visions, foretold Christ's meek kingdom, his passion, and the Jews' rejection and its consequences.
- Preface to Zechariah. Words are lost in the scan after "to foretell" (supplied by sense in brackets) and after "the saving passion" (…). "The madness of the Jews" is Theodoret's own expression for the rejection of Christ, translated as written. Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): τα βόγογεὶ δἰ] αγοι, πο π΄ ἰδ 125 δὰἰδ εἵ ἰὐτἱβια ἃς ἰϑίὰ δνθηΐίαγα ργπαηί αν! !, 96 αυΐδι ϑδἰθν οτα Οϑίση}!, αἴ ἀκ σου ἀν, οἱ πλδη σαι αἰ 5. ρΙοπα πὶ 6}05. γοβησπι, {πὶ διυύφογυμν ἐμ Δ πη, οἱ 5 Π γον βηδϑίοο ιν μος μ 1} γ οἱ εἱ δ! η ἀσργοβοὶ δῖ, βοά αἱ δὲ γο τ 5 ἴδιβὺ Ο" 5, εἰ οἱ αιι ΐβ {8 δι : 60 φιοᾷ → … .
Topics: Christology
Cite (SBL): Theodoret, Comm. Proph. min. 11.0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-0-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-0-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 11, chapter 1
11.1.1PG 81
α΄. « Ἐν τῷ ὀγδήῳ μηνὶ ἔτους δευτέρον, ἐπὶ 3:τοῦ Βαραχίον, υἱὸν ᾿Αδδὼ, τὸν προφήτην, λέγων. » Ἐν ἑνὶ μὲν ἕτει καὶ ὁ θειότατος ᾿Αγγαῖος, καὶ ὅ θεσπέσιος Ζχγαρίας, ἤρξαντο τῆς προφητείας “ ἀλλ᾽ ἐκεῖνος μὲν ἐν τῷ ἕκτῳ μηνὶ, οὗτος δὲ ἐν τῷ ὀγδόῳ " ὡς εἶναι δῆλον, ὅτι δύο μησὶν ἐκεῖνος τούτου κατὰ τὴν προφητείαν πρεσδύτερος. οὐσι δὲ τῶν χρόνων, ἵνα καὶ τῆς ἐπανόδου δηλώσωτι τὸν χα!ρὺν, καὶ σαφῶς ἡμᾶς διδάξωσι, ὡς τηνικάδε βασιλεὺς Ἑδραῖος οὐκ ἐδασίλευσε. Πρὸς δὲ τούτοις καὶ τῶν πρὸ τῆς αἰχμαλωσίας προτεθεσπιχότων προγὰῤ ἐκεῖνος, οὐ τὴν πολιορκίαν μόνην τῆς Ἱεεουσαλὴμ, καὶ τὴν πόρθησιν, καὶ τὸν ἀνδραποδισμὸν, ἀλλὰ καὶ τῆς αἰχμαλωσίας τὸν χρόνον, καὶ τὴν ἀπὸ Βα- Θυλῶνος ἐπάνοδον. Ἐπειδὴ τοίνυν πέρας ἔλαδεν ἅπαντα, καὶ ὁ χαταψηφισθεὶς αὑτῶν ἀναλώθη χρόνος, καὶ κατὰ τὰς προῤῥήσεις τῆς ἐλευθερίας ἀπέλαυσαν, εἰκότως οἱ μακάριοι ᾿Αγγαῖος καὶ Ζαχαρίας τὸ δεύτερον ἔτος τῆς Δαρείου τοῦ έρσου βασιλείας. Ἔν τούτῳ γὰρ τῷ ἕτει "" τῇ τῆς πόλεως καὶ τοῦτο ἐξ αὐτῆς τῆς προφητείας καταμαθεῖν δυνατόν. Διδάσκει δὲ, ἐκ τίνος τε ἔφυ πατρὸς, καὶ τίς ὁ ἐκείνου πατήρ " ἐποιδὴ «αἱ ψευδοπροφῆται κατ᾽ ἐκεῖνον τὸν καιρὸν πολλοὶ τὰ ψευδή προηγόθένον, καὶ συνέδαινεν, ὡς εἰκὸς, καὶ ὁμωνύμους εἶναι τῶν προφητῶν τινας. Ἵνα τοίνυν μὴ ἡ ὅμωνυμία τῇ ἀληθείᾳ λυμήνηται, τῶν ψευδῶς εἰρημένων, ὡς τῶν ἀληθῶς προηγορευμένων, πᾶσιν ἁπλῶς προσφερομένων, δῆλον ἑαυτὸν ὁ προφήτης ἀπὸ τοῦ γθους πεποίηκεν. Εἶτα λέγει, τί εἰπεῖν προσετάχθη.
a΄. « En tǭ ogdēǭ mēni etous deuteron, epi 3:tou Barachion, huion ᾿Addō, ton prophētēn, legōn. » En heni men hetei kai ho theiotatos ᾿Angaios, kai ho thespesios Zchgarias, ērxanto tēs prophēteias “ all᾽ ekeinos men en tǭ hektǭ mēni, houtos de en tǭ ogdoǭ " hōs einai dēlon, hoti dyo mēsin ekeinos toutou kata tēn prophēteian presdyteros. ousi de tōn chronōn, hina kai tēs epanodou dēlōsōti ton cha!ryn, kai saphōs hēmas didaxōsi, hōs tēnikade basileus Hedraios ouk edasileuse. Pros de toutois kai tōn pro tēs aichmalōsias protethespichotōn progar ekeinos, ou tēn poliorkian monēn tēs Hieeousalēm, kai tēn porthēsin, kai ton andrapodismon, alla kai tēs aichmalōsias ton chronon, kai tēn apo Ba- Thylōnos epanodon. Epeidē toinyn peras eladen hapanta, kai ho chatapsēphistheis hautōn analōthē chronos, kai kata tas prorrhēseis tēs eleutherias apelausan, eikotōs hoi makarioi ᾿Angaios kai Zacharias to deuteron etos tēs Dareiou tou ersou basileias. En toutǭ gar tǭ hetei "" tę̄ tēs poleōs kai touto ex autēs tēs prophēteias katamathein dynaton. Didaskei de, ek tinos te ephy patros, kai tis ho ekeinou patēr " epoidē «hai pseudoprophētai kat᾽ ekeinon ton kairon polloi ta pseudē proēgothenon, kai synedainen, hōs eikos, kai homōnymous einai tōn prophētōn tinas. Hina toinyn mē hē homōnymia tę̄ alētheią lymēnētai, tōn pseudōs eirēmenōn, hōs tōn alēthōs proēgoreumenōn, pasin haplōs prospheromenōn, dēlon heauton ho prophētēs apo tou gthous pepoiēken. Eita legei, ti eipein prosetachthē.
1. "In the eighth month of the second year, [in the reign of Darius, the word of the Lord came to Zechariah son] of Berechiah, son of Iddo, the prophet, saying:" The most divine Haggai and the inspired Zechariah began to prophesy in the same year, but the former in the sixth month and the latter in the eighth, so that it is clear that the former was two months senior to the latter in prophecy. They [mention] the times in order to indicate the time of the return and to teach us clearly that at that time no Hebrew king reigned; besides this, [to show the truth] of those who had prophesied before the captivity. … For he foretold not only the siege of Jerusalem, its sacking and the enslavement, but also the length of the captivity and the return from Babylon. Since, then, all things had reached their end, the time decreed against them had been spent, and in accordance with the predictions they enjoyed freedom, the blessed Haggai and Zechariah rightly [mention] the second year of the reign of Darius the Persian. For in this year … of the city; and this can be learned from the prophecy itself. He teaches from what father he sprang and who that father's father was, since at that time many false prophets were foretelling falsehoods, and it happened, as was likely, that some of them had the same names as the prophets. So that the sameness of names might not damage the truth, with false and true utterances alike offered to everyone without distinction, the prophet made himself plain by his family. Then he says what he was commanded to say.
Textual problem in this passage: see the notes.
Zech 1:1 (quotation, high confidence) · Jer 25:11 (allusion, medium confidence) · Jer 29:10 (allusion, medium confidence)
Notes and citation
Summary: Zechariah began prophesying two months after Haggai, in the second year of Darius, and names his father and grandfather to distinguish himself from false prophets of the same name.
- Lemma: Zech 1:1. Words are lost in the scan in the lemma (supplied in brackets from the LXX) and in the comment (…); the prophet who foretold the length of the captivity is Jeremiah (Jer 25:11–12; 29:10). Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): οἰπαγειίυγ, οἱ θα ῦδί, οἱ νεγ βἰ πηῖ ο οϑὲ, αἱ οἰυδάειη Ο → ; μι πὴ), Σὲ ἢΠ|Πι5. δία ι18. Πομνΐη! 8 δ αἰ νη τ ἡ κὸν δἱΐ : γεπς. ὅ, ἃ. ε Εἰ ἀϊξο8 δι 608 : {Ὡς ἀϊοῖς → .
Cite (SBL): Theodoret, Comm. Proph. min. 11.1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.1.2PG 81
β΄. « Ὠργίσθη Κύριας ἐπὶ τοὺς πατέρας ὑμῶν ὀργὴν μεγάλην. ν Σοφίας μεστὸν τὸ τῆς προφητείας προοίμιον, καὶ τοῖς τηνικάδε τὰ θεξα κατάλληλον" ἔναυλον γὰρ ἔχοντες τῶν συμδεδηκότων τοῖς πατράσι τὴν μνήμην, καὶ μανθάνοντες ὡς αἱτία τῶν ἀῤῥήτων ἐχεένων συμφορῶν ἡ δικαΐα τοῦ Θεοῦ καθέστηκε χένησις, ἐσπούδαζον, ὡς εἰκὸς, ἔκεῖνα καὶ λέγειν καὶ πράττειν, ἅπερ ἴλεων τὸν φιχάνθρωτο πὸν ἐποίει Δεσπότην, καὶ τὴν τῶν ἀγαθῶν αὐτοῖς προὐξένει φοράν. Καὶ ὅτι οὗτος ὁ τῶν εἰρημένων αχοπὸς, τὰ ἑξῆς μαρτυρεῖ " Φησὶ γάρ"
b΄. « Ōrgisthē Kyrias epi tous pateras hymōn orgēn megalēn. n Sophias meston to tēs prophēteias prooimion, kai tois tēnikade ta thexa katallēlon" enaulon gar echontes tōn symdedēkotōn tois patrasi tēn mnēmēn, kai manthanontes hōs haitia tōn arrhētōn echeenōn symphorōn hē dikaïa tou Theou kathestēke chenēsis, espoudazon, hōs eikos, ekeina kai legein kai prattein, haper ileōn ton phichanthrōto pon epoiei Despotēn, kai tēn tōn agathōn autois prouxenei phoran. Kai hoti houtos ho tōn eirēmenōn achopos, ta hexēs martyrei " Phēsi gar"
2. "The Lord was angry with your fathers with great anger." The opening of the prophecy is full of wisdom and suited to the people of that time. For with the memory of what had befallen their fathers ringing in their ears, and learning that the cause of those unspeakable calamities was God's just anger, they would be eager, as is likely, both to say and to do the things that made the Master who loves humankind merciful and brought them an abundance of good things. That this is the aim of what was said, what follows testifies; for he says:
Zech 1:2 (quotation, high confidence)
Notes and citation
Summary: Zechariah opens by recalling God's anger at the fathers, so that the returned exiles might seek his favor.
- Lemma: Zech 1:2. Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): άἀθγθιῖ, δὲ αθογία- ἢ), → .
Cite (SBL): Theodoret, Comm. Proph. min. 11.1.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-2
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.1.3PG 81
γ΄, δ΄. « Καὶ ἐρεῖς ' πρὸς αὑτούς " Τάδε λέγει Κύρίος παντοχράτωρ' Ἐπιστρέψατε πρὸς με, λέγει Αὶ Κύριος τῶν δυνάμεων, καὶ ᾽ ἐπιστραφήσομαι πρὸς ὑμᾶς, λέγει Κύριος τῶν δυνάμεων. Καὶ μὴ γίνεσθε καθὼς οἱ πατέρες ὑμῶν, οἷς ἐνεκάλουν " αὐτοῖς οἱ προφῆται οἱ ἔμπροσθεν, λέγοντες Τάδς λέγει Κύριος παντοχράτωρ ᾿᾿Απουτρέψατε δὴ ἀπὸ τῶν ὁδῶν ὑμῶν τῶν πυνηρῶν, καὶ ἀπὸ τῶν ἐπιτηδευμάτων ὑμῶν τῶν πονηρῶν “ καὶ οὐκ εἰσήχουσαν, καὶ οὐ προσἔσχον τοῦ εἰσαχοῦσαΐ μου, λέγε: Κύριος παντοχράτωρ". ν» Εἰδότες, φησὶν, ὁπόσα διὰ τῶν προφητῶν κοῖς ὑμετέροις πατράτι παρήνεσα, καὶ ὅπως αὐτοὺς ἐχείνων τὴν μίμησιν, προσέχετε ὃὲ τοῖς ὑπ᾽ ἐμοῦ λεγομένοις, ὅπως τῆς ἐμῆς ἀπολαύσητε προμηθείας, Ἴὸ γὰρ, ε« Ἐπιστρέψατε πρός με, καὶ ἐπιστραφήσημαι πρὸς ὑμᾶς, ν τοῦτο σημαίνει. Τούτῳ ἔοικε τὸ ἀλλαχοῦ εἰρημένον " « Ἔδωκαν ἐπὶ μὲ νῶτα, καὶ οὐ πρόσωπα αὑτῶν. » Ὁ γὰρ τῶν θείων λογίων σπουδχίως ἐπαῖειν οὐκ ἀνεχόμενος, τῷ ἀποστρεφομένῳ γαὶ τὰ νῶτα διδόντι ἔοικεν ἀχριδῶς. Λέγει τοίνυν, ὅτι Ἐὰν τοῖς ἐμοῖς προσχεῖν ἐθελήσητε νόμοις, τῆς ἐμῆς τεύξεσθε προμηθείας " καὶ διδάσκων, ὅτι ῥάδιον αὐτῷ πᾶσαν αὐτοῖς παρασχεῖν τῶν ἀγαθῶν τὴν ἀφθονίαν, πολλάκις ἑαυτὸν καὶ Κύριον παγτοχράτορα καὶ Κύριον τῶν δυνάμεων προσηγόρευσεν, ἵνα μάθωσιν ὡς ὁ τῶν ἁπάντων κρατῶν καὶ βασιλεύων, οἷα δὴ ποιητὴς καὶ δημιουργὸς, καὶ αὐτῶν τῶν δυνάμεων Δεσπότης ὑπάρχων, εὐπετῶς μάλα μεταδάλλει τῶν πραγμάτων τὰς φύσεις, καὶ ἐξ εὐχλησῆας εἰς δυσχληρίαν μετάγει, καὶ εἰς εὐημερίαν ἐπανάγει
g΄, d΄. « Kai ereis ' pros hautous " Tade legei Kyrios pantochratōr' Epistrepsate pros me, legei Ai Kyrios tōn dynameōn, kai ᾽ epistraphēsomai pros hymas, legei Kyrios tōn dynameōn. Kai mē ginesthe kathōs hoi pateres hymōn, hois enekaloun " autois hoi prophētai hoi emprosthen, legontes Tads legei Kyrios pantochratōr ᾿᾿Apoutrepsate dē apo tōn hodōn hymōn tōn pynērōn, kai apo tōn epitēdeumatōn hymōn tōn ponērōn “ kai ouk eisēchousan, kai ou proseschon tou eisachousaï mou, lege: Kyrios pantochratōr". n» Eidotes, phēsin, hoposa dia tōn prophētōn kois hymeterois patrati parēnesa, kai hopōs autous echeinōn tēn mimēsin, prosechete hoe tois hyp᾽ emou legomenois, hopōs tēs emēs apolausēte promētheias, Io gar, e« Epistrepsate pros me, kai epistraphēsēmai pros hymas, n touto sēmainei. Toutǭ eoike to allachou eirēmenon " « Edōkan epi me nōta, kai ou prosōpa hautōn. » Ho gar tōn theiōn logiōn spoudchiōs epaiein ouk anechomenos, tǭ apostrephomenǭ gai ta nōta didonti eoiken achridōs. Legei toinyn, hoti Ean tois emois proschein ethelēsēte nomois, tēs emēs teuxesthe promētheias " kai didaskōn, hoti rhadion autǭ pasan autois paraschein tōn agathōn tēn aphthonian, pollakis heauton kai Kyrion pagtochratora kai Kyrion tōn dynameōn prosēgoreusen, hina mathōsin hōs ho tōn hapantōn kratōn kai basileuōn, hoia dē poiētēs kai dēmiourgos, kai autōn tōn dynameōn Despotēs hyparchōn, eupetōs mala metadallei tōn pragmatōn tas physeis, kai ex euchlēsēas eis dyschlērian metagei, kai eis euēmerian epanagei
3–4. "And you shall say to them: Thus says the Lord Almighty: Return to me, says the Lord of hosts, and I will return to you, says the Lord of hosts. And do not be like your fathers, whom the former prophets accused, saying: Thus says the Lord Almighty: Turn back now from your evil ways and from your evil practices; and they did not listen and did not attend so as to listen to me, says the Lord Almighty." Knowing, he says, how many exhortations I gave your fathers through the prophets, and how [I punished] them, [flee] their imitation and attend to what I say, so that you may enjoy my providence. For this is what "Return to me, and I will return to you" means. Like this is what is said elsewhere: "They turned their backs to me and not their faces." For one who will not attend eagerly to the divine oracles is exactly like one who turns away and shows his back. He says, then: If you are willing to attend to my laws, you will obtain my providence. And teaching that it is easy for him to provide them every abundance of good things, he has often called himself "Lord Almighty" and "Lord of hosts", so that they might learn that the one who rules and reigns over all, as maker and creator and Master of the hosts themselves, very easily changes the natures of things, leading from good fortune to misfortune and back again to prosperity.
Textual problem in this passage: see the notes.
Zech 1:3 (quotation, high confidence) · Zech 1:4 (quotation, high confidence) · Jer 2:27 (quotation, high confidence) · Jer 32:33 (quotation, medium confidence)
Notes and citation
Summary: God calls the people to return to him, unlike their fathers who ignored the prophets, and names himself Lord Almighty to show his power to bless.
- Lemma: Zech 1:3–4. "They turned their backs": Jer 2:27; 32:33. Words are lost in the scan in the paraphrase (supplied by sense in brackets). Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): ἀΐτἶΐ ἃ Υἱΐβ γεϑιγὶβ. μη} 15, οἱ ἃ διά !5. νοβι 15. μιᾶ- 115; οἵ ποη διυάΐεγυηι, οἱ ποῖ διιονάογαηι αἱ διν !ε, οἱ Δαἀπιργοίὰ νοῦ δ πηοὶδ αἱ ποὰ ρτγον διὰ (τἰἃει ἀο 88, ἐξ ποῖ λείΐοηι ϑυϑι Ρ.. » Οἱ Δι ῖτα Δ λονο νοι εἶ8, ρον. 6 νον ὶβ ργονι ἀεθίίυγ. ὁ ον τ βοληῖ δα αἱ οὐ ΐθην ἰμη ρον} τεῃ6ὲ εἰ γόβπλῖ, Ια λει → λει .
Cite (SBL): Theodoret, Comm. Proph. min. 11.1.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.1.5PG 81
ε΄, ς΄. «Οἱ πατέρες ὑμῶν ποῦ εἶσι, καὶ οἱ προφῇ- Ο ται; μὴ εἰς ὅ τὸν αἰῶνα ζήσονται; Ἠλὴν τοὺς λόγους μου καὶ τὰ νόμιμά μου δέχεσθε, ὅτα ὁ ἐγὼ ἐντέλλομᾶι ἐν πνεύματί μου 7 τοῖς δούλοις μου τοῖς προφήκαι, ἃ χατέλαδον τοὺς πατέρας ὑμῶν,» Βλέπετε, φησὶ, τῶν λόγων μου τὴν ἀλήθειαν, ὅτι καὶ τῶν προφητῶν τὸν βίον ὑπεξελθόντων, καὶ τῶν πατέρων ὑμῶν τῇ τιμωρέχ παραδοθέντων, μεμενήκασιν οὗτοι, διὰ τῶν πραγμάτων κηρύττοντες τὴν ἀλήθειαν, καὶ τοὺς συγγεγραφότας προφήτας συνηγόρους οὐκ ἔχοντες “ ἐδέξαντο γὰρ ἐκεῖνο! τοῦ θανάτου τὸν ὅρον " βοῶσι, καὶ μαρτυροῦσιν, ὡς οὐδὲν ὑπ᾽ ἐχείνῶν ἐῤῥέθη ψευδές. ε Δέξασθε τοίνυν προθύμως τὰ ὑπὸ τοῦ παναγίου Πνεύματος διὰ τῶν προφητῶν ὑμῖν προσφερόμενα. Καὶ ἀπεχρίθησαν, καὶ εἶπον " " Καθὼς παρατέτακται Κύριος παντοχράτωρ τοῦ ποιῆσαι ἡμῖν κατὰ τὰς ὁδοὺς ἡμῶν, καὶ κατὰ τὰ ἐπιτηδεύματα ἡμῶν, οὕτως ἐποίησεν ἡμῖν. » Συνέθευτο τοῖς εἰρημένοις, καὶ στυνωμολόγησαν τὴν ἀλήθειαν, καὶ αἴσθησιν τῶν πεπλημμελημένων ἐδέξχντο, καὶ ἔφασαν ἀληθῆ τὴν πρόῤῥησιν εἶναι, καὶ δικαίαν τὴν ἀγανάκτησιν, καὶ τῇ ἁμαρτίᾳ τὴν τιμω- …
e΄, s΄. «Hoi pateres hymōn pou eisi, kai hoi prophę̄- O tai? mē eis ho ton aiōna zēsontai? Ēlēn tous logous mou kai ta nomima mou dechesthe, hota ho egō entellomai en pneumati mou 7 tois doulois mou tois prophēkai, ha chateladon tous pateras hymōn,» Blepete, phēsi, tōn logōn mou tēn alētheian, hoti kai tōn prophētōn ton bion hypexelthontōn, kai tōn paterōn hymōn tę̄ timōrech paradothentōn, memenēkasin houtoi, dia tōn pragmatōn kēryttontes tēn alētheian, kai tous syngegraphotas prophētas synēgorous ouk echontes “ edexanto gar ekeino! tou thanatou ton horon " boōsi, kai martyrousin, hōs ouden hyp᾽ echeinōn errhethē pseudes. e Dexasthe toinyn prothymōs ta hypo tou panagiou Pneumatos dia tōn prophētōn hymin prospheromena. Kai apechrithēsan, kai eipon " " Kathōs paratetaktai Kyrios pantochratōr tou poiēsai hēmin kata tas hodous hēmōn, kai kata ta epitēdeumata hēmōn, houtōs epoiēsen hēmin. » Synetheuto tois eirēmenois, kai stynōmologēsan tēn alētheian, kai aisthēsin tōn peplēmmelēmenōn edexchnto, kai ephasan alēthē tēn prorrhēsin einai, kai dikaian tēn aganaktēsin, kai tę̄ hamartią tēn timō- …
5–6. "Your fathers, where are they? And the prophets, will they live forever? But receive my words and my ordinances, which I command by my Spirit to my servants the prophets, which overtook your fathers." See, he says, the truth of my words: though the prophets have departed this life and your fathers have been handed over to punishment, these words have remained, proclaiming the truth through the events, without having the prophets who wrote them as advocates; for those have met the limit of death; [yet the words] cry out and bear witness that nothing false was spoken by them. Receive eagerly, then, what is offered to you by the all-holy Spirit through the prophets. "And they answered and said: As the Lord Almighty determined to do to us according to our ways and according to our practices, so he has done to us." They agreed with what was said, confessed the truth, and came to a sense of their offenses, and they said that the prediction was true, the indignation just, and the punishment [fitting] the sin …
Textual problem in this passage: see the notes.
Zech 1:5 (quotation, high confidence) · Zech 1:6 (quotation, high confidence)
Notes and citation
Summary: The fathers and the prophets have died, but the prophets' words were proved true by events, and the people confess that God's punishment was just.
- Lemma: Zech 1:5–6. Migne's Latin column is removed; the end of the section is lost in the scan.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): γε. ὃ, θ. ε ρυ Ἰ μη 05, οἷδἐ Εἰ οδι ποϑι ἃ, δἰὺ ξ → ξ; ΠΗ δ νο ἀτὰν τε τοῦδ νος ο τλολτε νον τὸ ς → ….
Cite (SBL): Theodoret, Comm. Proph. min. 11.1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-5
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-1-5) · Report an error
Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
11.1.7PG 81
ζ΄, Τῇ τετράδι καὶ εἰκάδι τοῦ ἐνζεχάτου μηνὸς ", οὗτος ὁ μὴν ἐστ! 19 Σαδὰτ, ἐν τῷ δευτέρῳ ἕτει ἐπὶ Δαρείου ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν, τὸν τοῦ Βαραχίου υἱὸν "" ᾿Αδδὼ, τὸν προφήτην. ν Ἑόραϊῖος ὧν ὁ προφήτης τῶν Ἑδραίων τέθεικεν ἀριθμόν. Ἑδραῖοι δὲ τὸν Ξανθιχὸν πρῶτον ἴσασι μῆνα " οὕτω γὰρ αὐτοῖς ἐνομοθέτησεν ὁ μέγας Μωσῆς διαῤῥήδην βοῶν - « Οὗτος ὁ μὴν ὑμῖν ἀρχὴ μηνῶν, πρῶτος ὑμῖν ἔσται ἐν τοῖς μησὶ τοῦ ἐνιαυτοῦ. » Ἐκεῖθεν τοίνυν ἀριθμεῖν ἀρχομένοις ἐνδέκατος ὁ Σαδὰτ εὑρεθήσεται" ἔστι δὲ ὁ κατὰ Μακεδόνας Περίτιος. Λέγει τοίνυν ὁ προφήτης, ὅτι ἐν τούτῳ τῷ μηνὶ, μηδέπω τοῦ δευτέρου ἔτους συμπληρωθέντος, ἐνἐργειαν θείας πάλιν ἐδέξατο χάριτος “ κἂν γὰρ λόγον εἴπῃ, κἂν ῥῆμα, κἂν λῆμμα, κἂν χεῖρα, τῆς θείας χάριτος αἰνίττεται τὴν ἐνέργειαν. Ὑπὸ ταύτης φωτιζόμενος, καὶ ἰδών τινα θεωρίαν, ἀνάγραπτον αὐτὴν καταλέλοιπεν ἡμῖν, καί φησιν " ητια, ε Ἑώρακα τὴν νύκτα, καὶ ἰδοὺ ἀνὴρ ἐπιθεδηχὼς ἐπὶ ἵππον πυῤῥὸν, καὶ οὗτος εἰστήκει ἀναμέσον τῶν ὀρέων τῶν χατασχίων, καὶ ὀπίσω αὐτοῦ ἵπποι πυῤῥοὶ, καὶ ψαροὶ, καὶ ποικίλοι, καὶ λευκοί. Καὶ εἶπον "3 - Τί οὗτοι, Κύριε; Καὶ εἴπε πρός με ὁ ἄγγελος, ὁ λαλῶν ἐν ἐμοί - Ἐγὼ δείξω σοι, τί ἐστι ταῦτα. Καὶ ἀπεκρίθη ὁ ἀνὴρ ὁ ἐφεστηχὼς ἀναμέσον" τῶν ὁρέων, καὶ εἶπε πρός με" Οὗτοί εἰσιν οὕς ἐξἀπέστειλε Κύριος περιοδεῦσαι τὴν γῆν. Καὶ ἀπεχρίθησαν τῷ ἀγγέλῳ Κυρίου τῷ ἐφεστῶτι ἀναμέσον τῶν ὁρέων, καὶ εἶπον " Περιωδεύσαμεν τὴν γῆν ἄπασαν"", καὶ ἰδοὺ πᾶσα ἡ γῆ χατοιχεῖτα: καὶ ἦσυχάζει. » Οἱ μὲν ὀφθέντες δῆλον ὅτι ἀόρατο! δυνάμεις ὑπάρχουσιν, εἰς διακονίαν ἀποστελλόμεναι, κατὰ τὸν θεῖον ᾿ΑΛπόστολον, διὰ τοὺς μέλλοντας κληρονομεῖν σωτηρίαν. ρῶνται δὲ αὑτῶν οὐκ αἱ φύσεις " ἀσώματοι γὰρ αὗται ᾿ ἀλλὰ κατὰ χρείαν ἑκάστην ἐχτυποῖ τούτων τὴν θεωρίαν ὁ τούτων καὶ τῶν ἀπάντων Δεσπότης. Καὶ τοῦτο ἡμᾶς σαφῶς ἡ ὕὑεία διδάσκει Τ᾽ραφὴ, διάφορα αὐτῶν ὑποδειχνῦσα τὰ σχήματα" ἄλλως μὲν γὰρ αὐτοὺς ἴδεν ὃ Δανιὴλ, καὶ ἄλλως Ἰεζεκιὴλ, καὶ Ἡσαῖχς καὶ Μικαίας ἐν σχῆμᾶσιν ἑτέροις. Οὐ πολύμορφοι δὲ, ἀλλ᾽ ἀσώματο: αἱ νοηταὶ φύσεις, πρὸς δὲ τὸ χρήσιμον ὁ τούτων Δεσπό. τῆς σχηματίζει τὰς θεωρίας. Τοῦτο καὶ ἐπὶ τοῦ μακαρίου Ζαχαρίου πεποίηκε " δείκνυσι γὰρ αὐτῷ ἄγγελον τὸν τοῦ λαοῦ προστατεύοντα " ὁ δὲ ἅγιος Μιχαὴλ οὗτος ἦν, ὡς ὁ προπδιαλεγόμενος τῷ Δανιδὰλ ἄγγελος ἔφη " ἐκεῖνος γάρ φησιν " «Οὐκ ἔστιν εἰς ἀντεχόμενος μετ᾽ ἐμοῦ περὶ τούτων, ἀλλ᾽ ἢ Μιχαὴλ δ᾽ ἄρχων ὑμῶν. » Τοῦτον ὁρᾷ ἐποχούμενον μὲν ἵππῳ διὰ τὴν ὀξύτητα τῶν δρωμένων " τὸ δὲ τοῦ ἵππον πυῤῥὸν τὴν κατὰ τῶν πολεμίων ἐθνῶν ἀγανάκτησιν δηλοῖ " ὕφαιμον γὰρ καὶ ὑπέρυθρον τὸ θυμοειδές " πὰδὲ ὅρη οὐ μόνον τὶ, στ: ῤῥὼὸν,. ἀλλὰ καὶ τὸ ὑψηλὸν δείκνυσι τῶν εἰς ἐπικουρίαν τεταγμένων ἀγγέλων " τὸ δὲ ἀμριλαρὲς καὶ κατάσκιον τῶν ὁρῶν τὴν θείαν αἰνίττεται πρόνοιαν, ἣν τοῖς εἰς τὸν Θεὸν ἡλπιχόσιν ὁ μακάριος ὑπισχνεῖται Δαδίδ " « Ὃ κατοικῶν γὰρ, φησὶν, ἐν βοηθείᾳ τοῦ ὙΨίστου, ἐν σκέπῃ τοῦ Θεοῦ τοῦ οὐρανοῦ αὐλισθήσεται.» Καὶ πάλιν" ε Ἐν τοῖς μεταφρένοις αὑτοῦ ἐπισκιάσει σοι. » Καὶ ἀλλαχοῦ " « Ἐν σκέπῃ τῶν πτερύγων σου με. » Καὶ τὸν Ἰσραὴλ δὲ ἐν τῇ ἐρήμῳ στύλος νεφέλης ἐπέσχεπε, Τούτου χάριν κἀνταῦθα ἐν μέσῳ τῶν ὀρέων τῶν χατασχίων ὁ τοῦ λαοῦ προστατεύων ἄγγελος ἐστηκὼς ἑωρᾶτο, τὴν θείαν ἐπικουρίαν διὰ τούτῶν μηνύων. Οὲ δὲ περὶ τὸν ᾿Ακύλαν καὶ Σύμμαχον, “αὶ μυρσιγεῶνας τὰ ὄρη προσηγορεύχασιν " εὐῶδες δὲ τὸ φυτὸν, καὶ τὰ θερμὰ τῶν παθῶν κατ ἀφθχειν δυνάμενον. Παραδηλοῖ τοίνυν καὶ τοῦτο τὴν ἐσομένην Ἰουδαίοις παρὰ τοῦ Θεοῦ τῶν ὅλων ψυχαγωγίαν. Θεασάμενος δὲ καὶ τοὺς ὄπισθεν ἀναφανέντας πυῤῥούς τε καὶ ψαροὺς, καὶ ποικίλους, καὶ λευκοὺς ἵἴππους, πυνθάνεται μὲν μαθεῖν ἐφιέμενος, τίς ἡ τῶν δεικνυμένων αἱτία. Διδάσκεται δὲ παρὰ τοῦ πρώτου ὀφθέντος ἀγγέλου, ὅς μεταξὺ τῶν ὀρῶν εἱστήκει τῶν χατασχίων, ὅτι πᾶσαν ἐποπτεῦσαι τὴν ὙΥἦν ἀπεστάλησαν " καὶ εἰς βεδαίωσιν τῶν εἰρημένων, καὶ οἱ τοῖς παντοδαποῖς ἐκείνοις ἐποχούμενο: ἵπποις, ἔφασαν πρὸς τὸν ἐφεστῶτα ἐκείνοις τοῖς ὄρεσι" ἄγνὴν, εὕραμεν εἰρήνης ἀπολαύουσαν καὶ γαλήνης. Τούτων δὲ ἀκούσας ὁ τοῦ λαοῦ τὴν προστασίαν πεπιστευμένος ἄγγελος, καὶ σφόδρα δυσχεράνας, ὅτι πάντων εἰρήνης ἀπολαυόντων ὁ ὑπ᾽ αὐτῷ τεταγμένος λαὸς "5 μυρίαις ἔτι συμφοραῖς προσπαλαίει, ἱκετείαν τῷ Δεσπότῃ προσφέρει" ε Κύριε "7 παντοχράτωρ, ἕως τίνος οὐ μὴ ἐλεήσῃς τὴν Ἱερουσαλὴμ, καὶ τὰς 'ἢ πόλεις Ἰούδα, ἃς ὑπερεῖδες; Τοῦτο ἑδδομηχοστὸν ἕτος.» Ἰστέον δὲ ὡς τῆς μὲν προτέρας αἰχμαλωσίας ὃ χρόνος συνεπληρώθη ἐν τῷ πρώτῳ ἔτει Κύρου "ὃ ποῦ Περσῶν βασιλεύσαντος, τοῦ ἀγαθοῦ κκαὶ φιλανθρώπου Δεσπότου, τῇ πείρᾳ τῶν κακῶν καὶ τὸν τῆς “προῤῥήσεως συναριθμήσαντος χρόνον " καὶ τοῦτο ἀκχριδέστερον ἐν τῇ τοῦ Ἰεζεχιὴλ ἀπεδείξαμεν ἐρμηνείᾳ. Τῇ δὲ ἐρημίᾳ τῆς Ἱερουσαλὴμ ὁ ἑδδομηπκοντούτης συνεπληρώθη χρόνος ἐν τῷ δευτέρῳ ἔτει «ἧς Δαρείου βασιλείας. Τούτου δὲ ἄρχεσθαι προσἤκει τοῦ ἀριθμοῦ ἀπὸ τοῦ ἐνδεκάτου ἕτους Σεδεκίου τοῦ βασιλέως, ἐφ᾽ οὗ ἥλω ἡ πόλις. Εἰ γάρ τις ἐκεῖθεν ἀρξάμενος ἑρευνήσοι, εὑρήσει τοῦτον συμπληρούμενον τὸν χρόνον ἐν τῷ δεντέρῳ ἔτει τῆς Δαρείου «κοῦ Ὑστάσπου βασιλείας. Τοῦτο τοίνυν ὁ τοῦ λαοῦ προμηθούμενος ἄγγελος τὸν τῶν ὅλων ἱκετεύει Θεὸν, εἷς τε τὴν πρέῤῥησιν ἀπιδεῖν, καὶ τὸν χρόνον πεπληρωμένον ἰδεῖν, καὶ τὴν ἀφιερωμένην αὐτῷ πόλιν ἐρημίᾳ παντελεῖ παραδεδομένην ἐπιπλεῖστον μὴ … « τῷ λαλοῦντι ἐν ἐμοὶ, ῥήματα χαλὰ καὶ λόγους παραχλητιχούς. » Οὐκ ἄλλον δὲ ἄγγελον τοῦτον ἔφη παρ᾽ ἐκεῖνον τὸν μεταξὺ τῶν ὁρῶν ἐστηκότα, ἀλλ᾽ αὐτὸν ἐκεῖνον, καὶ αὐτῷ προτδιαλεγόμενον, καὶ ὑπὲρ τοῦ λαοῦ πρεσθενόμενον. Λέγει δὲ αὐτὸν ἐν αὐτῷ λαλεῖν,: ἐπειδὴ οὐ λόγοις ἐκέχρητο, καὶ φωνῇ κινήσει γλώττης καὶ ἀέρος ἀντιτυπίᾳ διαρθρουμέντι, ἀλλ᾽ ἔνδοθεν ἐνηχουμένῃ, καὶ ἐν αὐτῷ τυπουμένη. Θαρτέσας τοίνυν τῇ τοῦ Θεοῦ εὑμενείᾳ ὁ ἅγιος ἄγγελος παρακελεύεται τῷ προφήτῃ βοῆσαι, καὶ εἰπεῖν " « Τάδε λέγει ἐζύριας παντοχράτωρ᾽ Ἔ Σήλωσλ πὴν Σιὼν καὶ τὴν Ἱερουταλὴμ ζῆλον μέγαν. (τιε".) Καὶ ἀργὴν μεγάλην ἐγὼ ὀργίζομαι ἐπὶ τὰ ἔθνη τὰ αὑτοὶ δὲ συνεπέθεντο εἰς χκαχά. » Οὐκέτι, φησὶν, ἀνέξομαι περιιδεῖν τὰ κατὰ τῆ: Ἱερουσαλὴμ τολμώμενα, ἀλλὰ δίκας εἰσπράξομαι τοὺς ὑπερβάντας πλείονα τῶν χαταψηφισθέντων ἐπαγαγεῖν αὐτῇ τετολμηκότας κακά. Ἐγὼ μὲν γὰρ αὐτὴν ποινὴν εἰσπραττόμενος ᾽3, ὡς εἰς τοὺς ἐμοὺς πεπαρανόμηχε νόμους, τῆς ἐμῆς αὐτὴν προνοίας ἐγύμνωσα " ἔκεϊνοι δὲ τὴν ἐντεῦθεν ἄδειαν εἰληφότες, χόρον λαθεῖν τῶν κατ᾽ αὐτῆς κακῶν οὐκ ἠθέλησαν διὸ ζήλῳ δικαίῳ χρησάμενος, αὐτὴν μὲν ἀξιώσω φειδοῦς, ἐκείνους δὲ τῶν τετολμημένων ἀπαιτήσιυ δέκας. Εἶτα λέγει καὶ τοῦ ἐλέου τὸν τρόπον, καὶ τῆς τοῦ θείου οἴχου οἰκοδομῆς ὑπισχνεῖται τὴ τέλος, καὶ τῆς πόλεως τὴν νεουργίαν, καὶ τὴν τῶν περιθόλων ἀνάστασιν. Τοῦτο γὰρ δηλοῖ᾽ ε Τὸ μέτρον ἐχταθήσεται ἐπὶ Ἱερουσαλὴμ ἔτι.» Καὶ αὖθις δὲ αὐτῷ " ὁ ἅγιος ἄγγελος παρηγγύησε βοῆσαι, καὶ εἶπεν" « Τάδε λέγει Κύριος παντοχράτωρ " ΓἜτ: διαχυθήσονται πόλεις ἐν ἀγαθοῖς, καὶ ἐλεήσει ἔτι Κύριος τὴν Σιὼν, καὶ αἱρετιεῖ ἔτι τὴν ᾽" Ἱερουσαλήμ.» Πολλαῖς μὲν πόλεσι τῆς Ἰουδαίας παρέξει τῶν ἀγαθῶν τὴν ἀφθονίαν τοῦτο γὰρ παρεδήλωσεν εἰρηκώς ᾿ « Ἔτι διαχυθήσονται πάλεις ἐν ἀγαθοῖς" » ἀλλ᾽ ὅμως ἔτι τῶν ἄλλων προτιμήσει τὴν Ἱερουσαλὴμ, καὶ τὰ παλαιὰ παρέξει προνόμια. νασθαι δὲ προσήκει, ὡς οὐκ αἰώνιον αὐτοῖς τὴν εὑπραξίαν ὑπέσχετο, ἀλλὰ χρόνον τινὰ παρεδήλωσεν, εἰρηκὼς, Ἔτι, προδιδάσχων ὡς τοῦ χληρονόμου φανέντος, ὁ οἰκονόμου καὶ ἐπιτρόπου τάξιν ἐπέχων νόμος ἀργὸς ἀναφανεῖται - σὺν τούτῳ καὶ 35 ὁ τόπος, ὁ τὴν κατὰ τοῦτον λατρείαν δεξάμενος. Ἐντέῦθεν εἰς ἑτέρας ὀπτασίας διήγησιν μεταφέρει τὸν λόγον, καί φησι τέσσαρα μὲν πεθεᾶσθαι χέρατα, μεμαθηκένα: δὲ δι᾽ ἐρωτήσεως ἀπὸ 5 τοῦ ἀγγέλου, ὅτι τοιαῦτά Ἵ ἐστι τὰ διασχορπίσαντα τὸν Ἰούδαν καὶ τὴν Ἱερουσαλήμ. Εἶτα λέγει πάλιν, ὑπὸ τοῦ ΘεΞοῦ τῶν ὅλων δειχθῆναι αὐτῷ τέχτονας ἰσαρίθμους, καὶ πάλιν πυθέσθαι, καὶ ἀκηκοέναι, ὅτι ε Ταῦτα τὰ χέρατα τὸν Ἰούδαν καὶ τὸν Ἰσραήλ σχορπίσαντα" καὶ 35 ἔξτλθον οὗτοι ὀξῦναι αὐτὰ εἰς χεῖρας αὑτῶν " τὰ τέσσαρα χέρατα ἔθνη ἐπαιρόμενα χέρας" ἐπὶ τὴν γῆν Κυρίου, τοῦ διασχορπκέσαι αὐτήν. ν» Λέγει τοίνυν ὅτι αἱ ἀόρασοι δυνάμεις ὑπὸ τοῦ Θεοῦ τῶν ὅλων προδετάᾶχθησαν κατ᾽ ἀλλήλων ἐγεῖραι καὶ παροξῦναι ταῦτα τὰ ἔθνη, ὥστε δύ᾽ ἀλλήλων δοῦναι δίκας ὧν κατὰ τοῦ ᾿Ἰαραὴλ ἐπλημμέλησαν. Τοῦτο γὰρ παρεδήλωσε " « Τοῦ ὀξῦναι αὐτὰ εἰς χεῖρας αὐτῶν. » Τέσσαρα δὲ λέγει, οὐκ ἐθνῶν τινων ἀριθμὸν δηλῶν, ἀλλ᾽ ἐπειδὴ σέσσαρὰ τῆς οἰκουμένης τὰ τμήματα, πὸ ἔῷον,, τὸ ἑσπέριον, τὸ νάτιον, τὸ βόρειον " ἐπἤγθον δὲ αὐτοῖς οἱ μὲν ἔνθεν, οἱ δὲ ἐκδῖθεν “ ποτὲ μὲν ᾿Ασσύριοι, καὶ Βαδυλώνιοι " ποτὲ δὲ ἀλλόφυλοι, καὶ ᾿Ἄμμανῖται " τέσσαρα κέρατα τοὺς ἐκ τῶν τεσσάρων τμημάτων» αὐτοῖς ἐπελθόντας προσηγόρευσε. Τούτοις ἰσαρίθμους ἐπέστησεν ἀοράτους δυνά "εις, ᾿Αλλὰ γὰρ αὖθις εἰς ἑτέραν θεωρίαν τὴν διήγησιν μετατίθησι, καί φησι τεθεᾶσθαι ἄνδρα σχοινίον -ἐπτιφερόμενον γεωμετριχόν" εἶτα ἐρέσθαι αὐτὸν ὅποι πορεύεται" κἀκεῖνον φάναι, ὅτι τὴν διαμετρήσων ἄπεισιν, ὥστε “μαθεῖν ὁπόσον αὐτῆ: τό τε μῆκός ἐστι, καὶ τὸ εὖρος. Ἡροστίθησι δὲ καὶ καῦτα τῷ διηγήματι, ὅτι ὁ ἄγγελος ἐκεῖνος ὁ τούτοὺς ἐνηχῶν αὐτῷ τοὺς λόγους εἰστήκει " ἕτερος δὲ πρὸς αὐτὸν ἀφυχόμενος ἄγγελος δραμεῖν αὐτῷ παρἡγγύησς πρὸς τὸν τὸ μέτρον ἐπιφερόμενον νεανίαν, καὶ εἰπεῖν “ πλήθους ἀνθρώπων καὶ κτηνῶν ἐν μέφῳ αὐτῆς. (9..) Καὶ ἐγὼ ἔσομαι αὐτῇ, λέγει Κύριος, τεῖχος “υρὸς κυκλόθεν, καὶ εἰς δόξαν ἔσοιια, ἐν μέσῳ αὖτῆς. ν Ὅρα γὰρ, φησὶ, μὴ σμιχρύνης τὰ τῆς πόλεως μέτρα, ἀλλὰ παρ᾽ ἐμοῦ τοῦ σοῦ καὶ ταύτης Δεσπότου μανθάνων, ὡς πλεῖστον ὅσον αὐτὴν πλῆθος καὶ ἀνθρώπων καὶ τετραπόδων οἰκήσει, διάγρα- Ψον ἀναλογοῦν τῷ πλήθει τῶν οἰκητόρων τὸ μέγεθος, Ηρὸς γὰρ τούτοις χἀγὼ αὐτῇ διὰ τῆς ἐμῆς χάριτος τεῖχος ἄμαχόν τὸ καὶ ἀνυπέρβατον ἔσομαι. Τοῦτο γὰρ ἐκάλεσε τεῖχος πυρός. Καθάπερ γὰρ πυρὰν μεγίστην ὑπερδῆναι τῶν ἀδυνάτων " οὕτως ἀδύνατον ἡττηθῆναι τὸν ὑπὸ τῆς θείας φρουρούμενον χάριτος. Οὐ μόνον δὲ αὐτῇ πᾶταν ἀσφάλειαν χορηγήσω, ἀλλὰ καὶ περίδλεπτον αὐτὴν ἀποφανῶ, ὥστε αὐτῆς πάντοσε διαδραμεῖν τὸ κλέος. Ταῦτα δὲ ἅπαντα ὁ προφήτης ἑώρα, καὶ τοῦ προστατεύοντος ἀγγέλου τὴν κηδεμονίαν, καὶ τῶν ἄλλων ἀγγέλων τὸν δρόμον, καὶ τὰ τῆς πόλεω; μέτρα, ἵνα καὶ αὐτὸς βεθαίΐως δέξηται τὰς ἀγαθὰς περὶ τῆς Ἱερουσαλὴμ ὑποσχέσεις, καὶ ὁ λαὸς ἀχριθῶς τοῖς λεγομένοις πιστεύσῃ, οὐ λόγους ἁπλῶς προσφερομένους, ἀλλὰ πράγματα θεωρῶν προτυπούμενα. Εὐθὺς μὲν οὖν ὑποδείξας ἐκεῖνα τῷ προφήτῃ κελεύει βοᾷν" ς΄, ζ΄. ε« Ὦ, ὦ, φεύγετε ἀπὸ γῆς βοῤῥᾶ, λέγει Κύριος " διότι ἐκ τῶν τεσσάρων ἀνέμων τοῦ οὐρανοῦ συνάξω ὑμᾶς, λέγε: Κύριος. Εἰς Σιὼν ἀνατώζεσῦξ, πα κατ᾽ ἀλλήλων αὐτοὺς διεγειρούσας, ἵν᾽ ὑπ᾽ ἀλλήλων οἱ κατοικοῦντες θυγατέρα Βαβυλῶνος. » Ταύτας ἔχοντες τὰς ἐπαγγελίας, μὴ μόνον ὑμεῖς οἱ ἤδη ἐπανελθόντες θαῤῥεῖτε, ἀλλὰ καὶ οἱ ἔτι τὴν Βαδυλῶνα κατὰ γνώμην οἰκοῦντες ( ἐπιτραπέντες γὰρ ἐπανελθεῖν, ἀνεδάλεσθε) - εἰς τὴν ὑμετέραν ἐλθεῖν ἐπείγεσθε 5 πατρίδα, ἣν εἰς τὴν προτέραν εὐπραἡ’, θ΄. ε Διότι τάδε λέγει Κύριος παντοχράτωρ᾽ Ὀπίσω δόξης ἀπέσταλκέ με ἐπὶ τὰ ἔθνη τὰ σκυλεύσαντα ὑμᾶς " διότι ὁ ἁπτόμενος ὑμῶν, ὡς ὁ ἀπτόμενος τῆς κόρης τοῦ ὀφθαλμοῦ αὑτοῦ. Διότι ἰδοὺ ἐγὼ ἐπιφέρω τὴν χεῖρά μου ἐπ᾽ αὐτοὺς, καὶ ἔσονται σκῦλα τοῖς δουλεύουσιν 33 αὐτοῖς, καὶ γνώσεσθε ὅτι Κύριος παντοχράτωρ ἀπέσταλκέ με. » Τοσαύτη: γὰρ ἀπολαύσετε παρὰ τοῦ Θεοῦ τῶν ὅλων κηδεμονίας, ὅτι πάντα τὸν ἡμῖν ἐπὶ τῷ λυπῆσαι πελάζοντα, τῇ τοῦ ὀφθαλμοῦ κόρῃ πελάζειν οὖκ ἐπειδὴ σῶμα περίκειται, καὶ εἰς μέλη διήρηται" ἀσώματος γὰρ καὶ ἀπερίγραφος δ᾽ τῶν ὅλων Θεός " ἀλλ᾽ ἣν ἔχει διάθεσιν ἀνθρωπένως λωσε. Ταύτην καὶ ὁ μακάριος Δαδὶδ παρ᾽ αὑτοῦ τὴν κηδεμονίαν αἰτεῖ ᾿ « Φύλαξόν με, Κύριε, ὡς κόρην ὀφθαλμοῦ. Τούτου, φησὶ, χάριν ἅπαντας ἐκείνους τοὺς ληϊσαμένους ὑμᾶς καὶ σχυλεύσαντας τοῖς ὑπηκόοις αὐτῶν ὑποχειρίους ποιήσω" καὶ ταῦτα πείτονται παρ᾽ ἐχείνων, οἷα περὶ ὑμᾶς διέθηκαν" καὶ δι’ αὐτῶν μαθήσεσθε τῶν πραγμάτων τὴν τῶν θείων λογίων ἀλήθειαν. Ταῦτα δὲ τυπικῶς ἐκείνοις συνέδη- ἡ δὲ τῆς προφητείας ἀλήθεια ἐφ᾽ ἡμῶν Ὁ ἀχριθεστέραν ἔσχε τὴν ἔχθασιν. Τοὺς γὰρ σχυλεύσαντας ἡμᾶ; δαίμονας, καὶ τὴν ἡμετέραν σφετερισαμένους διάνοιαν, καὶ ἅπαντα ἡμῶν ἐξανδραποδίσαντας τὰ μέλη τοῦ σώματος, καταλύσας ὃ Δεσπότης Χριστὸς ὑποχειρίους τοῖς ἁγίοις αὑτοῦ πεποίηκε δούλοις. Καὶ τοῦτο σαφέστερον διὰ τοῦ θεσπεσίου διδήλωχεν Ἡσαΐου βοῶν" ε Οὗς ἐφοθεῖσθε θήσονται ἀφ᾽ ὑμῶν - ἄγγελοι ἀποσταλήτονται ἀξιοῦντες εἰρήνην πικρῶς κλαίοντες " ἐρημωθήσονται γὰρ αἱ τούτων ὁδοί. » Οὕτως ἑθόων οἱ δαίμονες " « Ἔα, τὶ ἡμῖν καὶ σοὶ, Ἰησοῦ, υἱὲ τοῦ Θεοῦ; Ἦλθες", πρὸ καιροῦ βασανίσαι ἡμᾶς. ν» Καὶ πάλιν "« Ὃρ- ᾿χίζω σε ᾽5 μή με βασανίσῃς. » Οὕτως ἣ πυθομάντις ἐν Φιλίπποις ἐθόα " « Οὗτοι οἱ ἄνθρωποι δοῦλοι τοῦ ἢ θεοῦ τοῦ ὑψίστου εἰσὶν, οἴτινες καταγγέλλουσιν ὑμῖν ὁδὸν σωτηρίας. » Οὕτω καὶ πρὸ τῶν χαλλινίχων μαρτύρων μέχρι καὶ τήμερον βοῶσι, καὶ τὴν ἐχείνων ἄκοντες ἀναχηρύττουσι νίκην, καὶ τὴν οἰκείαν ἀσθένειαν διελέγχουσι. Τούτους τοίνυν τοὺς πάλαι σκυλεύσαντας ἡμᾶς οἷόν τινα σκῦλα τοῖς σχυλευθεῖσι παρέδωκεν ὁ ὀπίσω δόξης ἀποσταλεὶς, ἵνα τὴν παλαιὰν δόξαν, ἣν ἐξαπατηθεὶς ἀπώλεσεν ὁ γενάρχης ᾿λδὰμ, ταύτην ἡ φύσις ἡμῶν ἀναχτήσητα:, καὶ Ὑνῶμεν τὸν εὐεργέτην, καὶ Σωτῆρα τῶν ἡμετέρων ψυχῶν, καὶ τὸν ἀποστείλαντα αὐτὸν διὰ φιλανθρωπίαν Πατέρα. ᾿Απεστάλη δὲ, οὐκ ὡς Θεὸς, ἀλλ᾽ ὡς ἄνθρωπος “ ὡς γὰρ Θεὺς, τοῦ γεγεννηκότος ὁμότιμος. « Ἐγὼ γὰρ, φησὶν, ἐν τῷ Πατρὶ, καὶ ὁ Πατὴρ ἐν ἐμοί. ν Καί " ε« Ὁ Πατὴρ ὁ "ὁ ἐν ἐμοὶ μένων αὐτὸς ποιεῖ τὰ ἔργα. ν Καί ' ε« Ἐγὼ καὶ ὁ Πατὴρ ἕν ἐσμεν,» Καί" « Ὁ ἑωρακὼς ἐμὲ ἑώρακε τὸν Πατέρα. ν Πέμπεται δὲ ὡς ἄνθρωπος, τὴν ὑπὲρ ἡμῶν οἰχονολίαν πληρῶν, οὐ τὴν θείαν φύσιν χατασμικρύνων. « Ἐν μορφῇ γὰρ θεοῦ ὑπάρχων, οὐκ ἀρπαγμὸν ἡγήσατο τὸ εἶναι ἔσα Θεῷ " ἀλλ᾽ ἑαυτὸν ἐκένωσε, μορφὴν δούλου λαθών, » Ὑπέδειξε "7 τοίνυν ἡμῖν ὁ Προφήτης, οὐ μόνον τὴν δυάδα τῶν προσώπων, ἀλλὰ καὶ τὸ ὁμότιμον τῶν προσώπων. « Τάδε γὰρ 3 λέγει Κύριος παντοχράτωρ᾽ Ὀπίσω δόξης ἀπέσταλκέ με. ν Καὶ δεικνὺς τίς ὁ ἀποστείλας, ἐπάγει" ε Καὶ γνώσεσθε ὅτι Κύριος παντοχράτωρ ἀπέσταλκέ με. » Τοιγαροῦν καὶ ὁ ἀποστείλας Κύριος παντοχράτωρ, καὶ ὁ ἀποσταλεὶς Κύριος παντοχράτωρ, καὶ οὐδεμία ἀξιωμάτων διαφορά. ᾿Δλπἐστάλη δὲ, ὡς ἔφην, ἀνθρωπίνως, οὐ θεϊκῶς, τὴν ὑπὲρ ἡμῶν οἰκονομίαν πληρῶν " καὶ ἀποσταλεὶς δὲ εἶχεν ὃν ἑαντῷ τὸν πεπομφότα πατέρα" ε Ὁ Πατὴρ γάρ μου, ὁ ἐν ἐμοὶ μένων, αὐτὸς ποιεῖ τὰ ἔργα. » Τούτοις ὃ προφήτης ἀκολούθως ἐπάγει " ὑ, ια΄. « Τέρπου καὶ εὐφραίνου, θύγατερ Σιὼν, διότι ἰδοὺ ὁ ἐγὼ ἔρχομαι, καὶ κατασκηνώσω ἐν μέσῳ σου, λέγει Κύριος. Καὶ καταφεύξονται ἔθνη πολλὰ ἐπὶ τὸν Κύριον ἐν τῇ ἡμέρᾳ ἐκείνῃ, καὶ ἔσονται ἀὐτῷ εἰς λαὸν, καὶ κατασκηνώσουσιν" ἐν μέσῳ σου, καὶ γνώσῃ" ὅτι Κύριος παντοχράτωρ ἐξαπέσταλκέ "" με πρὸς σέ. » ᾿Αντικρὺς καὶ ταῦτα ς, ἡμῖν ἀρμόζει τοῖς ἐξ ἐθνῶν κεκλημένοις, καὶ τῆς σωτηρίας τετυχηχόσιν, οἷς καὶ τὸ καίρειν καὶ τὸ εὐφραίνεσθαι παρακελεύεται, ὡς ἕνοικον ἐσχηχόσι τὸν τοῦ παντὸς Κύριον. Ἔστι δὲ ἰδεῖν καὶ αὐτὴν τὴν αἰσθητὴν Ἱερουσαλὴμ ὑπὸ τῶν εἰς τὸν Βύριον πεπιστευκότων οἰκουμένην ἐθνῶν. Κἀνταῦθα ὃὲ ὁμοίως, καὶ τὴν δυάδα τῶν προσώπων, καὶ τὸ ὁμότιμον ἐδιδάχθημεν τῶν προσώπων. « Ἰδοὺ γὰρ ἔρχομαι, καὶ χχατασχηνώσω ἐν μέσῳ σου, λέγει Κύριος " καὶ γνώσῃ ὅτι Κύριος παντος κράτωρ ἐξαπέσταλκέ με πρὸς σέ. (:8'.) Καὶ χατακληρονομήσει Κύριος τὸν Ἰούδαν, τὴν "5 μερίδα αὔτοῦ ἐπὶ τὴν ἁγίαν γὴν "", καὶ αἱρετιεῖ ἔτι τὴν ἽἹΞρουσαλήμ.» Ἔχ γὰρ τοῦ Ἰούδα τὴν τοῦ δούλου μορφὴν ἀνέλαθεν ὁ Δεσπότης, καὶ οἰκίαν αὐτὴν ἐποιήσατο μερίδα " καὶ μάρτυς ὁ θεσπέσιος Παῦλος βοῶν " « ἸΙρόδηλον δὲ ὅτι Ἰούδα ἀνατέταλκεν ὁ Κύριος.» Καὶ Ξιχνὺς ὡς οὐ μόνον τὴν Ἱερουσαλὴμ, ἀλλὰ πᾶσαν τῶν ἀνθρώπων τὴν φύσιν εἰς οωτηρίαν καλεΐ, ἐπάγει"
z΄, Tę̄ tetradi kai eikadi tou enzechatou mēnos ", houtos ho mēn est! 19 Sadat, en tǭ deuterǭ hetei epi Dareiou egeneto logos Kyriou pros Zacharian, ton tou Barachiou huion "" ᾿Addō, ton prophētēn. n Heoraïios hōn ho prophētēs tōn Hedraiōn tetheiken arithmon. Hedraioi de ton Xanthichon prōton isasi mēna " houtō gar autois enomothetēsen ho megas Mōsēs diarrhēdēn boōn - « Houtos ho mēn hymin archē mēnōn, prōtos hymin estai en tois mēsi tou eniautou. » Ekeithen toinyn arithmein archomenois endekatos ho Sadat heurethēsetai" esti de ho kata Makedonas Peritios. Legei toinyn ho prophētēs, hoti en toutǭ tǭ mēni, mēdepō tou deuterou etous symplērōthentos, energeian theias palin edexato charitos “ kan gar logon eipę̄, kan rhēma, kan lēmma, kan cheira, tēs theias charitos ainittetai tēn energeian. Hypo tautēs phōtizomenos, kai idōn tina theōrian, anagrapton autēn kataleloipen hēmin, kai phēsin " ētia, e Heōraka tēn nykta, kai idou anēr epithedēchōs epi hippon pyrrhon, kai houtos eistēkei anameson tōn oreōn tōn chataschiōn, kai opisō autou hippoi pyrrhoi, kai psaroi, kai poikiloi, kai leukoi. Kai eipon "3 - Ti houtoi, Kyrie? Kai eipe pros me ho angelos, ho lalōn en emoi - Egō deixō soi, ti esti tauta. Kai apekrithē ho anēr ho ephestēchōs anameson" tōn horeōn, kai eipe pros me" Houtoi eisin hous exapesteile Kyrios periodeusai tēn gēn. Kai apechrithēsan tǭ angelǭ Kyriou tǭ ephestōti anameson tōn horeōn, kai eipon " Periōdeusamen tēn gēn apasan"", kai idou pasa hē gē chatoicheita: kai ēsychazei. » Hoi men ophthentes dēlon hoti aorato! dynameis hyparchousin, eis diakonian apostellomenai, kata ton theion ᾿ALpostolon, dia tous mellontas klēronomein sōtērian. rōntai de hautōn ouk hai physeis " asōmatoi gar hautai ᾿ alla kata chreian hekastēn echtypoi toutōn tēn theōrian ho toutōn kai tōn apantōn Despotēs. Kai touto hēmas saphōs hē hyyeia didaskei T᾽raphē, diaphora autōn hypodeichnysa ta schēmata" allōs men gar autous iden ho Daniēl, kai allōs Iezekiēl, kai Hēsaichs kai Mikaias en schēmasin heterois. Ou polymorphoi de, all᾽ asōmato: hai noētai physeis, pros de to chrēsimon ho toutōn Despo. tēs schēmatizei tas theōrias. Touto kai epi tou makariou Zachariou pepoiēke " deiknysi gar autǭ angelon ton tou laou prostateuonta " ho de hagios Michaēl houtos ēn, hōs ho propdialegomenos tǭ Danidal angelos ephē " ekeinos gar phēsin " «Ouk estin eis antechomenos met᾽ emou peri toutōn, all᾽ ē Michaēl d᾽ archōn hymōn. » Touton horą epochoumenon men hippǭ dia tēn oxytēta tōn drōmenōn " to de tou hippon pyrrhon tēn kata tōn polemiōn ethnōn aganaktēsin dēloi " hyphaimon gar kai hyperythron to thymoeides " pade horē ou monon ti, st: rrhōon,. alla kai to hypsēlon deiknysi tōn eis epikourian tetagmenōn angelōn " to de amrilares kai kataskion tōn horōn tēn theian ainittetai pronoian, hēn tois eis ton Theon hēlpichosin ho makarios hypischneitai Dadid " « Ho katoikōn gar, phēsin, en boētheią tou HyPsistou, en skepę̄ tou Theou tou ouranou aulisthēsetai.» Kai palin" e En tois metaphrenois hautou episkiasei soi. » Kai allachou " « En skepę̄ tōn pterygōn sou me. » Kai ton Israēl de en tę̄ erēmǭ stylos nephelēs epeschepe, Toutou charin kantautha en mesǭ tōn oreōn tōn chataschiōn ho tou laou prostateuōn angelos estēkōs heōrato, tēn theian epikourian dia toutōn mēnyōn. Oe de peri ton ᾿Akylan kai Symmachon, “ai myrsigeōnas ta orē prosēgoreuchasin " euōdes de to phyton, kai ta therma tōn pathōn kat aphthchein dynamenon. Paradēloi toinyn kai touto tēn esomenēn Ioudaiois para tou Theou tōn holōn psychagōgian. Theasamenos de kai tous opisthen anaphanentas pyrrhous te kai psarous, kai poikilous, kai leukous hiippous, pynthanetai men mathein ephiemenos, tis hē tōn deiknymenōn haitia. Didasketai de para tou prōtou ophthentos angelou, hos metaxy tōn orōn heistēkei tōn chataschiōn, hoti pasan epopteusai tēn HyYēn apestalēsan " kai eis bedaiōsin tōn eirēmenōn, kai hoi tois pantodapois ekeinois epochoumeno: hippois, ephasan pros ton ephestōta ekeinois tois oresi" agnēn, heuramen eirēnēs apolauousan kai galēnēs. Toutōn de akousas ho tou laou tēn prostasian pepisteumenos angelos, kai sphodra dyscheranas, hoti pantōn eirēnēs apolauontōn ho hyp᾽ autǭ tetagmenos laos "5 myriais eti symphorais prospalaiei, hiketeian tǭ Despotę̄ prospherei" e Kyrie "7 pantochratōr, heōs tinos ou mē eleēsę̄s tēn Hierousalēm, kai tas 'ē poleis Iouda, has hypereides? Touto heddomēchoston hetos.» Isteon de hōs tēs men proteras aichmalōsias ho chronos syneplērōthē en tǭ prōtǭ etei Kyrou "ho pou Persōn basileusantos, tou agathou kkai philanthrōpou Despotou, tę̄ peirą tōn kakōn kai ton tēs “prorrhēseōs synarithmēsantos chronon " kai touto akchridesteron en tę̄ tou Iezechiēl apedeixamen ermēneią. Tę̄ de erēmią tēs Hierousalēm ho heddomēpkontoutēs syneplērōthē chronos en tǭ deuterǭ etei «hēs Dareiou basileias. Toutou de archesthai prosēkei tou arithmou apo tou endekatou hetous Sedekiou tou basileōs, eph᾽ hou hēlō hē polis. Ei gar tis ekeithen arxamenos hereunēsoi, heurēsei touton symplēroumenon ton chronon en tǭ denterǭ etei tēs Dareiou «kou Hystaspou basileias. Touto toinyn ho tou laou promēthoumenos angelos ton tōn holōn hiketeuei Theon, heis te tēn prerrhēsin apidein, kai ton chronon peplērōmenon idein, kai tēn aphierōmenēn autǭ polin erēmią pantelei paradedomenēn epipleiston mē … « tǭ lalounti en emoi, rhēmata chala kai logous parachlētichous. » Ouk allon de angelon touton ephē par᾽ ekeinon ton metaxy tōn horōn estēkota, all᾽ auton ekeinon, kai autǭ protdialegomenon, kai hyper tou laou presthenomenon. Legei de auton en autǭ lalein,: epeidē ou logois ekechrēto, kai phōnę̄ kinēsei glōttēs kai aeros antitypią diarthroumenti, all᾽ endothen enēchoumenę̄, kai en autǭ typoumenē. Thartesas toinyn tę̄ tou Theou heumeneią ho hagios angelos parakeleuetai tǭ prophētę̄ boēsai, kai eipein " « Tade legei ezyrias pantochratōr᾽ E Sēlōsl pēn Siōn kai tēn Hieroutalēm zēlon megan. (tie".) Kai argēn megalēn egō orgizomai epi ta ethnē ta hautoi de synepethento eis chkacha. » Ouketi, phēsin, anexomai periidein ta kata tē: Hierousalēm tolmōmena, alla dikas eispraxomai tous hyperbantas pleiona tōn chatapsēphisthentōn epagagein autę̄ tetolmēkotas kaka. Egō men gar autēn poinēn eisprattomenos ᾽3, hōs eis tous emous peparanomēche nomous, tēs emēs autēn pronoias egymnōsa " ekeïnoi de tēn enteuthen adeian eilēphotes, choron lathein tōn kat᾽ autēs kakōn ouk ēthelēsan dio zēlǭ dikaiǭ chrēsamenos, autēn men axiōsō pheidous, ekeinous de tōn tetolmēmenōn apaitēsiy dekas. Eita legei kai tou eleou ton tropon, kai tēs tou theiou oichou oikodomēs hypischneitai tē telos, kai tēs poleōs tēn neourgian, kai tēn tōn peritholōn anastasin. Touto gar dēloi᾽ e To metron echtathēsetai epi Hierousalēm eti.» Kai authis de autǭ " ho hagios angelos parēngyēse boēsai, kai eipen" « Tade legei Kyrios pantochratōr " GEt: diachythēsontai poleis en agathois, kai eleēsei eti Kyrios tēn Siōn, kai hairetiei eti tēn ᾽" Hierousalēm.» Pollais men polesi tēs Ioudaias parexei tōn agathōn tēn aphthonian touto gar paredēlōsen eirēkōs ᾿ « Eti diachythēsontai paleis en agathois" » all᾽ homōs eti tōn allōn protimēsei tēn Hierousalēm, kai ta palaia parexei pronomia. nasthai de prosēkei, hōs ouk aiōnion autois tēn heupraxian hypescheto, alla chronon tina paredēlōsen, eirēkōs, Eti, prodidaschōn hōs tou chlēronomou phanentos, ho oikonomou kai epitropou taxin epechōn nomos argos anaphaneitai - syn toutǭ kai 35 ho topos, ho tēn kata touton latreian dexamenos. Enteuthen eis heteras optasias diēgēsin metapherei ton logon, kai phēsi tessara men petheasthai cherata, memathēkena: de di᾽ erōtēseōs apo 5 tou angelou, hoti toiauta Hi esti ta diaschorpisanta ton Ioudan kai tēn Hierousalēm. Eita legei palin, hypo tou TheXou tōn holōn deichthēnai autǭ techtonas isarithmous, kai palin pythesthai, kai akēkoenai, hoti e Tauta ta cherata ton Ioudan kai ton Israēl schorpisanta" kai 35 extlthon houtoi oxynai auta eis cheiras hautōn " ta tessara cherata ethnē epairomena cheras" epi tēn gēn Kyriou, tou diaschorpkesai autēn. n» Legei toinyn hoti hai aorasoi dynameis hypo tou Theou tōn holōn prodetaachthēsan kat᾽ allēlōn egeirai kai paroxynai tauta ta ethnē, hōste dy᾽ allēlōn dounai dikas hōn kata tou ᾿Iaraēl eplēmmelēsan. Touto gar paredēlōse " « Tou oxynai auta eis cheiras autōn. » Tessara de legei, ouk ethnōn tinōn arithmon dēlōn, all᾽ epeidē sessara tēs oikoumenēs ta tmēmata, po eǭon,, to hesperion, to nation, to boreion " epēgthon de autois hoi men enthen, hoi de ekdithen “ pote men ᾿Assyrioi, kai Badylōnioi " pote de allophyloi, kai ᾿Ammanitai " tessara kerata tous ek tōn tessarōn tmēmatōn» autois epelthontas prosēgoreuse. Toutois isarithmous epestēsen aoratous dyna "eis, ᾿Alla gar authis eis heteran theōrian tēn diēgēsin metatithēsi, kai phēsi tetheasthai andra schoinion -eptipheromenon geōmetrichon" eita eresthai auton hopoi poreuetai" kakeinon phanai, hoti tēn diametrēsōn apeisin, hōste “mathein hoposon autē: to te mēkos esti, kai to euros. Hērostithēsi de kai kauta tǭ diēgēmati, hoti ho angelos ekeinos ho toutous enēchōn autǭ tous logous eistēkei " heteros de pros auton aphychomenos angelos dramein autǭ parēngyēss pros ton to metron epipheromenon neanian, kai eipein “ plēthous anthrōpōn kai ktēnōn en mephǭ autēs. (9..) Kai egō esomai autę̄, legei Kyrios, teichos “yros kyklothen, kai eis doxan esoiia, en mesǭ autēs. n Hora gar, phēsi, mē smichrynēs ta tēs poleōs metra, alla par᾽ emou tou sou kai tautēs Despotou manthanōn, hōs pleiston hoson autēn plēthos kai anthrōpōn kai tetrapodōn oikēsei, diagra- Pson analogoun tǭ plēthei tōn oikētorōn to megethos, Ēros gar toutois chagō autę̄ dia tēs emēs charitos teichos amachon to kai anyperbaton esomai. Touto gar ekalese teichos pyros. Kathaper gar pyran megistēn hyperdēnai tōn adynatōn " houtōs adynaton hēttēthēnai ton hypo tēs theias phrouroumenon charitos. Ou monon de autę̄ patan asphaleian chorēgēsō, alla kai peridlepton autēn apophanō, hōste autēs pantose diadramein to kleos. Tauta de hapanta ho prophētēs heōra, kai tou prostateuontos angelou tēn kēdemonian, kai tōn allōn angelōn ton dromon, kai ta tēs poleō? metra, hina kai autos bethaiïōs dexētai tas agathas peri tēs Hierousalēm hyposcheseis, kai ho laos achrithōs tois legomenois pisteusę̄, ou logous haplōs prospheromenous, alla pragmata theōrōn protypoumena. Euthys men oun hypodeixas ekeina tǭ prophētę̄ keleuei boąn" s΄, z΄. e« Ō, ō, pheugete apo gēs borrha, legei Kyrios " dioti ek tōn tessarōn anemōn tou ouranou synaxō hymas, lege: Kyrios. Eis Siōn anatōzesyx, pa kat᾽ allēlōn autous diegeirousas, hin᾽ hyp᾽ allēlōn hoi katoikountes thygatera Babylōnos. » Tautas echontes tas epangelias, mē monon hymeis hoi ēdē epanelthontes tharrheite, alla kai hoi eti tēn Badylōna kata gnōmēn oikountes ( epitrapentes gar epanelthein, anedalesthe) - eis tēn hymeteran elthein epeigesthe 5 patrida, hēn eis tēn proteran eupraē’, th΄. e Dioti tade legei Kyrios pantochratōr᾽ Opisō doxēs apestalke me epi ta ethnē ta skyleusanta hymas " dioti ho haptomenos hymōn, hōs ho aptomenos tēs korēs tou ophthalmou hautou. Dioti idou egō epipherō tēn cheira mou ep᾽ autous, kai esontai skyla tois douleuousin 33 autois, kai gnōsesthe hoti Kyrios pantochratōr apestalke me. » Tosautē: gar apolausete para tou Theou tōn holōn kēdemonias, hoti panta ton hēmin epi tǭ lypēsai pelazonta, tę̄ tou ophthalmou korę̄ pelazein ouk epeidē sōma perikeitai, kai eis melē diērētai" asōmatos gar kai aperigraphos d᾽ tōn holōn Theos " all᾽ hēn echei diathesin anthrōpenōs lōse. Tautēn kai ho makarios Dadid par᾽ hautou tēn kēdemonian aitei ᾿ « Phylaxon me, Kyrie, hōs korēn ophthalmou. Toutou, phēsi, charin hapantas ekeinous tous lēïsamenous hymas kai schyleusantas tois hypēkoois autōn hypocheirious poiēsō" kai tauta peitontai par᾽ echeinōn, hoia peri hymas diethēkan" kai di’ autōn mathēsesthe tōn pragmatōn tēn tōn theiōn logiōn alētheian. Tauta de typikōs ekeinois synedē- hē de tēs prophēteias alētheia eph᾽ hēmōn Ho achrithesteran esche tēn echthasin. Tous gar schyleusantas hēma? daimonas, kai tēn hēmeteran spheterisamenous dianoian, kai hapanta hēmōn exandrapodisantas ta melē tou sōmatos, katalysas ho Despotēs Christos hypocheirious tois hagiois hautou pepoiēke doulois. Kai touto saphesteron dia tou thespesiou didēlōchen Hēsaïou boōn" e Hous ephotheisthe thēsontai aph᾽ hymōn - angeloi apostalētontai axiountes eirēnēn pikrōs klaiontes " erēmōthēsontai gar hai toutōn hodoi. » Houtōs hethoōn hoi daimones " « Ea, ti hēmin kai soi, Iēsou, huie tou Theou? Ēlthes", pro kairou basanisai hēmas. n» Kai palin "« Hor- ᾿chizō se ᾽5 mē me basanisę̄s. » Houtōs hē pythomantis en Philippois ethoa " « Houtoi hoi anthrōpoi douloi tou ē theou tou hypsistou eisin, oitines katangellousin hymin hodon sōtērias. » Houtō kai pro tōn challinichōn martyrōn mechri kai tēmeron boōsi, kai tēn echeinōn akontes anachēryttousi nikēn, kai tēn oikeian astheneian dielenchousi. Toutous toinyn tous palai skyleusantas hēmas hoion tina skyla tois schyleutheisi paredōken ho opisō doxēs apostaleis, hina tēn palaian doxan, hēn exapatētheis apōlesen ho genarchēs ᾿ldam, tautēn hē physis hēmōn anachtēsēta:, kai Hynōmen ton euergetēn, kai Sōtēra tōn hēmeterōn psychōn, kai ton aposteilanta auton dia philanthrōpian Patera. ᾿Apestalē de, ouk hōs Theos, all᾽ hōs anthrōpos “ hōs gar Theus, tou gegennēkotos homotimos. « Egō gar, phēsin, en tǭ Patri, kai ho Patēr en emoi. n Kai " e« Ho Patēr ho "ho en emoi menōn autos poiei ta erga. n Kai ' e« Egō kai ho Patēr hen esmen,» Kai" « Ho heōrakōs eme heōrake ton Patera. n Pempetai de hōs anthrōpos, tēn hyper hēmōn oichonolian plērōn, ou tēn theian physin chatasmikrynōn. « En morphę̄ gar theou hyparchōn, ouk arpagmon hēgēsato to einai esa Theǭ " all᾽ heauton ekenōse, morphēn doulou lathōn, » Hypedeixe "7 toinyn hēmin ho Prophētēs, ou monon tēn dyada tōn prosōpōn, alla kai to homotimon tōn prosōpōn. « Tade gar 3 legei Kyrios pantochratōr᾽ Opisō doxēs apestalke me. n Kai deiknys tis ho aposteilas, epagei" e Kai gnōsesthe hoti Kyrios pantochratōr apestalke me. » Toigaroun kai ho aposteilas Kyrios pantochratōr, kai ho apostaleis Kyrios pantochratōr, kai oudemia axiōmatōn diaphora. ᾿Dlpestalē de, hōs ephēn, anthrōpinōs, ou theïkōs, tēn hyper hēmōn oikonomian plērōn " kai apostaleis de eichen hon heantǭ ton pepomphota patera" e Ho Patēr gar mou, ho en emoi menōn, autos poiei ta erga. » Toutois ho prophētēs akolouthōs epagei " hy, ia΄. « Terpou kai euphrainou, thygater Siōn, dioti idou ho egō erchomai, kai kataskēnōsō en mesǭ sou, legei Kyrios. Kai katapheuxontai ethnē polla epi ton Kyrion en tę̄ hēmerą ekeinę̄, kai esontai autǭ eis laon, kai kataskēnōsousin" en mesǭ sou, kai gnōsę̄" hoti Kyrios pantochratōr exapestalke "" me pros se. » ᾿Antikrys kai tauta s, hēmin armozei tois ex ethnōn keklēmenois, kai tēs sōtērias tetychēchosin, hois kai to kairein kai to euphrainesthai parakeleuetai, hōs henoikon eschēchosi ton tou pantos Kyrion. Esti de idein kai autēn tēn aisthētēn Hierousalēm hypo tōn eis ton Byrion pepisteukotōn oikoumenēn ethnōn. Kantautha hoe homoiōs, kai tēn dyada tōn prosōpōn, kai to homotimon edidachthēmen tōn prosōpōn. « Idou gar erchomai, kai chchataschēnōsō en mesǭ sou, legei Kyrios " kai gnōsę̄ hoti Kyrios pantos kratōr exapestalke me pros se. (:8'.) Kai chataklēronomēsei Kyrios ton Ioudan, tēn "5 merida autou epi tēn hagian gēn "", kai hairetiei eti tēn HiIXrousalēm.» Ech gar tou Iouda tēn tou doulou morphēn anelathen ho Despotēs, kai oikian autēn epoiēsato merida " kai martys ho thespesios Paulos boōn " « IIrodēlon de hoti Iouda anatetalken ho Kyrios.» Kai Xichnys hōs ou monon tēn Hierousalēm, alla pasan tōn anthrōpōn tēn physin eis oōtērian kaleï, epagei"
7. "On the twenty-fourth day of the eleventh month (this is the month Shebat), in the second year of Darius, the word of the Lord came to Zechariah son of Berechiah, son of Iddo, the prophet." Being a Hebrew, the prophet has used the Hebrew numbering. The Hebrews count Xanthicus as the first month; for so the great Moses legislated for them, crying out plainly: "This month shall be for you the beginning of months; it shall be the first for you among the months of the year." For those who begin counting from there, Shebat will be found to be the eleventh; it is Peritius in the Macedonian reckoning. The prophet says, then, that in this month, before the second year was complete, he again received the working of divine grace; for whether he says "word", or "saying", or "burden", or "hand", he hints at the working of divine grace. Enlightened by it, and seeing a certain vision, he has left it to us in writing, and says: (8–11) "I saw by night, and behold, a man mounted on a red horse, and he was standing between the shady mountains, and behind him red horses, and dappled, and piebald, and white. And I said: What are these, Lord? And the angel who spoke in me said to me: I will show you what these are. And the man who stood between the mountains answered and said to me: These are those whom the Lord has sent out to go round the earth. And they answered the angel of the Lord who stood between the mountains and said: We have gone round the whole earth, and behold, all the earth is inhabited and at rest." Those who were seen are clearly invisible powers, sent out for service, according to the divine Apostle, for the sake of those who are to inherit salvation. It is not their natures that are seen, for these are bodiless; but the Master of these and of all things shapes the vision of them according to each need. Divine Scripture teaches us this clearly, showing their various forms; for Daniel saw them in one way, Ezekiel in another, and Isaiah and Micah in other forms. The intelligible natures are not multiform but bodiless, and their Master shapes the visions for what is useful. This he did also for the blessed Zechariah: he shows him the angel who protects the people; this was the holy Michael, as the angel who conversed with Daniel said; for he says: "There is no one who holds with me about these things except Michael your prince." He sees him riding on a horse because of the speed of what is done; the red color of the horse shows the indignation against the hostile nations, for the spirited temper is bloodshot and ruddy; the mountains show not only the firmness but also the height … of the angels appointed to help; and the thick shade of the mountains hints at the divine providence which the blessed David promises to those who have hoped in God: "He who dwells," he says, "in the help of the Most High will lodge in the shelter of the God of heaven." And again: "With his shoulders he will overshadow you." And elsewhere: "[Shelter] me in the shelter of your wings." And the pillar of cloud sheltered Israel in the wilderness. For this reason here too the angel who protects the people was seen standing in the midst of the shady mountains, signifying the divine help by these things. Aquila and Symmachus have called the mountains "myrtle groves"; the plant is fragrant and able to cool the heat of the passions. This too, then, indicates the comfort that the God of all would give the Jews. Seeing also the red, dappled, piebald and white horses that appeared behind, he asks, wishing to learn the cause of what was shown. He is taught by the angel who appeared first, who stood between the shady mountains, that they had been sent to survey the whole earth; and to confirm what was said, those riding those various horses said to the one standing over those mountains: [Having gone round the whole] earth, we found it enjoying peace and calm. Hearing this, the angel entrusted with the protection of the people, greatly distressed that, while all enjoyed peace, the people placed under him still wrestled with countless calamities, offers supplication to the Master: (12) "O Lord Almighty, how long will you not have mercy on Jerusalem and the cities of Judah, which you have disregarded? This is the seventieth year." One should know that the time of the earlier captivity was completed in the first year of Cyrus, king of the Persians, since the good Master, who loves humankind, counted the experience of the evils together with the time of the prediction; we showed this more exactly in the interpretation of Ezekiel. But the seventy-year time of Jerusalem's desolation was completed in the second year of the reign of Darius. This count should begin from the eleventh year of King Zedekiah, under whom the city was taken; for if one begins from there and investigates, he will find this time completed in the second year of the reign of Darius son of Hystaspes. This, then, is what the angel who cares for the people beseeches the God of all: to look to the prediction, to see that the time is fulfilled, and not to [overlook] for very long the city consecrated to him and handed over to complete desolation. (13) "[And the Lord Almighty answered] the angel who spoke in me good words and words of comfort." He did not say that this was another angel besides the one standing between the mountains, but that very one, who was conversing with him and interceding for the people. He says that he spoke "in" him, since he did not use words and a voice articulated by the movement of a tongue and the striking of the air, but one that sounded within and was formed in him. Encouraged, then, by God's kindness, the holy angel bids the prophet cry out and say: (14–15) "Thus says the Lord Almighty: I have been jealous for Zion and Jerusalem with great jealousy. And I am angry with great anger with the nations that join in attacking; [for I was angry a little,] but they joined in attacking for evil." No longer, he says, will I bear to overlook what is dared against Jerusalem, but I will exact penalty from those who overstepped the bounds and dared to bring on her more evils than were decreed. For I, exacting the penalty from her because she transgressed my laws, stripped her of my providence; but they, taking license from this, refused to be sated with evils against her. Therefore, using a just jealousy, I will count her worthy of mercy and demand from them the penalty for what they dared. Then he tells the manner of his mercy, and promises the completion of the building of the divine house, the renewal of the city and the raising of its walls. For this is what is meant by (16) "The measuring line will still be stretched out over Jerusalem." And again the holy angel enjoined him to cry out, and he said: (17) "Thus says the Lord Almighty: Cities will again overflow with good things, and the Lord will again have mercy on Zion, and will again choose Jerusalem." He will give an abundance of good things to many cities of Judea; for this is what he indicated by saying, "Cities will again overflow with good things"; but still he will honor Jerusalem above the others and give it its ancient privileges. One should [note] that he did not promise them prosperity forever, but indicated a certain time by saying "again", teaching in advance that when the heir appeared, the law, which held the rank of steward and guardian, would be shown to be idle, and together with it the place that received the worship according to it. From here he moves on to the account of another vision, and says that he saw four horns and learned by asking the angel that these are what scattered Judah and Jerusalem. Then he says that the God of all showed him craftsmen equal in number, and that he asked again and heard: "These are the horns that scattered Judah and Israel; and these came out to sharpen them into their hands, the four horns, the nations that lift up a horn against the land of the Lord to scatter it." He says, then, that the invisible powers were appointed by the God of all to rouse and sharpen these nations against one another, so that by one another they might pay the penalty for the wrongs they did against Israel. For this is what he indicated by "to sharpen them into their hands". He says four, not to show the number of certain nations, but because there are four quarters of the world, east, west, south and north; and some attacked them from one side and some from another, now Assyrians and Babylonians, now foreigners and Ammonites; he called those who attacked them from the four quarters "four horns". Against these he set invisible powers of equal number. But he again moves the account on to another vision, and says he saw a man carrying a surveyor's cord; that he asked him where he was going; and that the man said he was going away to measure [Jerusalem], to learn how great its length and its breadth were. He adds to the story that the angel who sounded these words within him was standing, and that another angel, coming up to him, bade him run to the young man carrying the measure and say: "[Jerusalem will be inhabited as a fruitful land because of the] multitude of human beings and cattle in its midst. (5) And I will be to it, says the Lord, a wall of fire round about, and I will be for glory in its midst." See, he says, do not make the city's measurements small, but, learning from me, your Master and hers, that a very great multitude of human beings and four-footed animals will inhabit it, draw its size in proportion to the multitude of its inhabitants. For besides this I myself, by my grace, will be to it a wall unassailable and insurmountable; this is what he called a wall of fire. For just as it is impossible to cross a very great fire, so it is impossible for one guarded by divine grace to be defeated. And not only will I provide it with all security, but I will also make it admired, so that its fame will run everywhere. The prophet saw all these things, the care of the protecting angel, the running of the other angels, and the measurements of the city, so that he himself might firmly receive the good promises about Jerusalem, and the people might believe exactly what was said, seeing not words simply offered but events prefigured. Having at once shown him these things, he bids the prophet cry out: (6–7) "O, O, flee from the land of the north, says the Lord; for I will gather you from the four winds of heaven, says the Lord. Escape to Zion, you who dwell in the daughter of Babylon." [Words displaced in the scan from the comment on the horns: "… rousing them against one another, so that by one another …"] Having these promises, then, take courage, not only you who have already returned, but also you who still dwell in Babylon by your own choice (for though you were permitted to return, you put it off): hasten to come to your fatherland, which [I will restore] to its former prosperity. (8–9) "For thus says the Lord Almighty: After glory he has sent me to the nations that despoiled you; for whoever touches you is like one who touches the pupil of his eye. For behold, I bring my hand upon them, and they will be spoil to those who serve them; and you will know that the Lord Almighty has sent me." For you will enjoy such care from the God of all that he [regards] everyone who comes near us to grieve us as coming near the pupil of his eye: not because he is clothed with a body and divided into members, for the God of all is bodiless and uncircumscribed; but he [expressed] in a human way the disposition he has. The blessed David too asks him for this care: "Guard me, O Lord, as the pupil of the eye." For this reason, he says, I will make all those who plundered and despoiled you subject to their own subjects; and they will suffer from them such things as they did to you; and through the events themselves you will learn the truth of the divine oracles. These things happened to them typologically; but the truth of the prophecy received its more exact outcome in us. For the Master Christ, having destroyed the demons who despoiled us, appropriated our mind, and enslaved all the members of our body, has made them subject to his holy servants. He declared this more clearly through the inspired Isaiah, crying: "Those whom you feared will be taken from you; angels will be sent asking for peace, weeping bitterly; for their ways will be made desolate." So the demons cried out: "Ah, what have we to do with you, Jesus, Son of God? Have you come before the time to torment us?" And again: "I adjure you, do not torment me." So the pythoness in Philippi cried out: "These men are servants of the Most High God, who proclaim to you the way of salvation." So too before the triumphant martyrs they cry out even to this day, and against their will proclaim the martyrs' victory and expose their own weakness. These, then, who despoiled us of old, the one sent "after glory" has handed over like spoils to those they had despoiled, so that our nature might regain the ancient glory which the first father Adam lost when he was deceived, and that we might know the benefactor and Savior of our souls, and the Father who sent him out of love for humankind. He was sent not as God, but as man; for as God he is equal in honor with the one who begot him. "For I," he says, "am in the Father, and the Father in me." And: "The Father who dwells in me does the works himself." And: "I and the Father are one." And: "He who has seen me has seen the Father." He is sent as man, fulfilling the dispensation for our sake, not diminishing the divine nature. "For being in the form of God, he did not count equality with God a thing to be grasped, but emptied himself, taking the form of a servant." The prophet, then, has shown us not only the duality of the persons, but also the equality in honor of the persons. "For thus says the Lord Almighty: After glory he has sent me." And showing who the sender is, he adds: "And you will know that the Lord Almighty has sent me." So the one who sent is Lord Almighty, and the one who was sent is Lord Almighty, and there is no difference of dignity. He was sent, as I said, in a human way, not in a divine way, fulfilling the dispensation for our sake; and even when sent he had in himself the Father who sent him: "For my Father, who dwells in me, does the works himself." In keeping with this the prophet adds: (10–11) "Delight and be glad, daughter of Zion, for behold, I am coming and will dwell in your midst, says the Lord. And many nations will flee to the Lord on that day, and they will be a people to him, and they will dwell in your midst; and you will know that the Lord Almighty has sent me to you." These words too fit us directly, who have been called from the nations and have obtained salvation, whom he bids rejoice and be glad as having the Lord of all dwelling within. And one can see even the perceptible Jerusalem inhabited by nations who have believed in the Lord. Here too, likewise, we have been taught both the duality of the persons and their equality of honor: "For behold, I am coming and will dwell in your midst, says the Lord; and you will know that the Lord Almighty has sent me to you. (12) And the Lord will inherit Judah, his portion in the holy land, and will again choose Jerusalem." For from Judah the Master took the form of the servant and made it his own portion; and the inspired Paul is witness, crying: "For it is evident that our Lord has sprung from Judah." And showing that he calls not only Jerusalem but the whole nature of human beings to salvation, he adds:
Zech 1:7 (quotation, high confidence) · Zech 1:8 (quotation, high confidence) · Zech 1:9 (quotation, high confidence) · Zech 1:10 (quotation, high confidence) · Zech 1:11 (quotation, high confidence) · Zech 1:12 (quotation, high confidence) · Zech 1:13 (quotation, high confidence) · Zech 1:14 (quotation, high confidence) · Zech 1:15 (quotation, high confidence) · Zech 1:16 (quotation, high confidence) · Zech 1:17 (quotation, high confidence) · Zech 1:18 (2:1 LXX) (allusion, high confidence) · Zech 1:19 (2:2 LXX) (quotation, high confidence) · Zech 1:21 (2:4 LXX) (quotation, high confidence) · Zech 2:1 (2:5 LXX) (allusion, high confidence) · Zech 2:4 (2:8 LXX) (quotation, high confidence) · Zech 2:5 (2:9 LXX) (quotation, high confidence) · Zech 2:6 (2:10 LXX) (quotation, high confidence) · Zech 2:7 (2:11 LXX) (quotation, high confidence) · Zech 2:8 (2:12 LXX) (quotation, high confidence) · Zech 2:9 (2:13 LXX) (quotation, high confidence) · Zech 2:10 (2:14 LXX) (quotation, high confidence) · Zech 2:11 (2:15 LXX) (quotation, high confidence) · Zech 2:12 (2:16 LXX) (quotation, high confidence) · Exod 12:2 (quotation, high confidence) · Heb 1:14 (allusion, high confidence) · Dan 10:21 (quotation, high confidence) · Ps 91:1 (90:1 LXX) (quotation, high confidence) · Ps 91:4 (90:4 LXX) (quotation, high confidence) · Ps 17:8 (16:8 LXX) (quotation, high confidence) · Exod 13:21 (allusion, medium confidence) · Isa 33:7 (quotation, high confidence) · Isa 33:8 (quotation, high confidence) · Matt 8:29 (quotation, high confidence) · Mark 5:7 (quotation, high confidence) · Acts 16:17 (quotation, high confidence) · John 14:10 (quotation, high confidence) · John 10:30 (quotation, high confidence) · John 14:9 (quotation, high confidence) · Phil 2:6 (quotation, high confidence) · Phil 2:7 (quotation, high confidence) · Heb 7:14 (quotation, high confidence)
Notes and citation
Summary: Theodoret explains Zechariah's night visions (the rider among the shady mountains, the four horns and craftsmen, the man with the measuring line) as angelic care for the returned exiles, and reads "the Lord Almighty has sent me" as showing two persons, Father and Son, equal in honor, the Son sent as man.
- Lemma: Zech 1:7; the verse numerals from 1:8 to 2:12 were lost or not recognized, so the comment on Zech 1:8–2:12 (Protestant numbering; the LXX, like the Hebrew, numbers 1:18–21 as 2:1–4 and 2:1–13 as 2:5–17) sits inside this section, with the verse numbers in parentheses. Theodoret paraphrases 1:18–20 and 2:1–3. Quotations: Exod 12:2; Heb 1:14; Dan 10:21; Ps 91:1, 4 (LXX 90); Ps 17:8 (LXX 16) twice; Exod 13:21; Isa 33:7–8; Matt 8:29; Mark 5:7; Acts 16:17; John 14:10–11; 10:30; 14:9; Phil 2:6–7; Heb 7:14. The interpretation of Ezekiel is Theodoret's own commentary. The trinitarian argument (two persons, equal in honor; the Son sent as man) is translated exactly. Migne's Latin column and footnotes, which had leaked into the text in many places, are removed by logged corrections; lost words are marked … or supplied in brackets from the LXX or by sense.
Notes on the original text
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Extrabiblical texts: Theodoret, Comm. Ezech. (Commentary on Ezekiel; allusion)
Topics: Christology, Trinity
Cite (SBL): Theodoret, Comm. Proph. min. 11.1.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-1-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 11, chapter 2
11.2.17PG 81
ιγ΄. « Εὐλαδείσθω πᾶσα σὰρξ ἀπὸ προσώπου Κυρίου, ὅτι ἐγήγερται "5 ἐκ νεφελῶν ἀγέων αὑτοῦ. ν Οὕτω καὶ ὁ Δαδίδ φησι" « Ηρὸς σὲ πᾶσα σὰρξ ἧξει.» Οὕτω καὶ Ἡσαῖας" « Καὶ ὄψετα: πᾶσα σὰρξ τὴν σωτηρίαν τὴν παρὰ τοῦ Θεοῦ ἡμῶν, Δεφρέϊας δὲ τοὺς ἁγίους προφήτας εἰκότως καλεῖ, οὐδὲν οἰκεῖον γομένους, ἀλλ᾽ ὡς ἔχ τινος θαλάσσης τῆς τοῦ Πντύματος χάριτος τὸν προφητικὸν ἔλχοντας ὑετόν. ᾿Απὸ τούτων αὐτὸν ἐγείρεσθαι καὶ ἐπιφαίνεσθα: λέγει, ἐπειδὴ διὰ τούτων τὴν οἰκείαν προχγορεύσσς ἐπι:φάνειαν, καὶ οἷς προξθέσπισεν ἐπιθεὶς τὸ τέλος, ἔδειξε διὰ τῆς ἀληθείας θείαν τὴν ποοφητείαν. Ταῦτα μὲν εἰ δ καὶ Ἰουδαίοις ἤρμοσε κατὰ τὸν τῆς ἐπανόδο») καιρὸν, ὡς τινες ἡρμτνεύχασιν, οὗ λίαν ἀντιλέγω. Ὅτι δὲ ἢ πρόῤῥησις τὴν ἀληθῆ καὶ ἀναντἰῤῥηπτον ἔχδασιν μετὰ τὴν ἐνανθρώπησιν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐδέξατο, αὐτόθεν ἔστι μαθεῖν" ἐξ ἐχείνου γὰρ καὶ τὰ μυρία ἔθνη, τὴν προτέραν καταλιπόντα πλάνην, κατέφυγον " ἐπὶ τὸν τῶν ὅλων Θεὸν, καὶ λαὸς ἐχρημάτισε θεῖος. Ἐξ ἐχείνου τὴν Ἱερουσαλὴμ τὸ. ἐκ τῶν ἐθνῶν συλλεγὲν κατῴκησε σύστημα. Ἐξ ἐχείνου πᾶσα σὰρξ, καὶ τὴν προτέραν τοῦ Σωτῆρος ἐδέξατο παρουσίαν, καὶ τῆν δευτέραν πέφριχεν ἐπιφάνειαν, ᾿Αλλ᾽ ἐπὶ τὴν ἔρμη-
ig΄. « Euladeisthō pasa sarx apo prosōpou Kyriou, hoti egēgertai "5 ek nephelōn ageōn hautou. n Houtō kai ho Dadid phēsi" « Ēros se pasa sarx hēxei.» Houtō kai Hēsaias" « Kai opseta: pasa sarx tēn sōtērian tēn para tou Theou hēmōn, Dephreïas de tous hagious prophētas eikotōs kalei, ouden oikeion gomenous, all᾽ hōs ech tinos thalassēs tēs tou Pntymatos charitos ton prophētikon elchontas hyeton. ᾿Apo toutōn auton egeiresthai kai epiphainestha: legei, epeidē dia toutōn tēn oikeian prochgoreusss epi:phaneian, kai hois proxthespisen epitheis to telos, edeixe dia tēs alētheias theian tēn poophēteian. Tauta men ei d kai Ioudaiois ērmose kata ton tēs epanodo») kairon, hōs tines hērmtneuchasin, hou lian antilegō. Hoti de ē prorrhēsis tēn alēthē kai anantirrhēpton echdasin meta tēn enanthrōpēsin tou Theou kai Sōtēros hēmōn edexato, autothen esti mathein" ex echeinou gar kai ta myria ethnē, tēn proteran kataliponta planēn, katephygon " epi ton tōn holōn Theon, kai laos echrēmatise theios. Ex echeinou tēn Hierousalēm to. ek tōn ethnōn syllegen katǭkēse systēma. Ex echeinou pasa sarx, kai tēn proteran tou Sōtēros edexato parousian, kai tēn deuteran pephrichen epiphaneian, ᾿All᾽ epi tēn ermē-
13. "Let all flesh be reverent before the face of the Lord, for he has been roused from his holy clouds." So too David says: "To you all flesh will come." So too Isaiah: "And all flesh will see the salvation from our God." He fittingly calls the holy prophets clouds, since they say nothing of their own, but draw up the prophetic rain as from a sea, the grace of the Spirit. He says that he is roused and appears from these, since through them he foretold his own appearing, and by bringing what he had foretold to its end he showed through its truth that the prophecy was divine. Even if these things fitted the Jews at the time of the return, as some have interpreted, I do not much object. But that the prediction received its true and indisputable outcome after the incarnation of our God and Savior can be learned from the facts themselves: from then the countless nations, leaving their former error, fled for refuge to the God of all and were called a divine people; from then the community gathered from the nations has inhabited Jerusalem; from then all flesh has both received the first coming of the Savior and trembles at his second appearing. But [let us return] to the interpretation.
Zech 2:13 (2:17 LXX) (quotation, high confidence) · Ps 65:2 (64:3 LXX) (quotation, high confidence) · Isa 40:5 (quotation, high confidence)
Notes and citation
Summary: The prophets are the clouds from which God appears; the verse fits the return from Babylon but is fulfilled exactly in the nations' coming to Christ.
- Lemma: Zech 2:13 (LXX 2:17). Quotations: Ps 65:2 (LXX 64:3); Isa 40:5 (LXX; cf. Luke 3:6). The word "clouds" is garbled in the scan at the start of the comment. The section breaks off in mid-word at the end.
Topics: Christology
Cite (SBL): Theodoret, Comm. Proph. min. 11.2.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-2-17
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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.