Commentary on the Twelve Minor Prophets 11.14.1–12.1.13
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Preface 11, chapter 14
11.14.1PG 81
α΄. « Ἰδοὺ ἡμέρα "᾽ ἔρχεται Κυρίου ᾽", καὶ διαμερισθήσεται 3 τὰ σκῦλά σου ἐν σοί. » Τῶν πολεμίων δηλονότι ταῦτα διανεμομένων.
a΄. « Idou hēmera "᾽ erchetai Kyriou ᾽", kai diameristhēsetai 3 ta skyla sou en soi. » Tōn polemiōn dēlonoti tauta dianemomenōn.
[Zech 14:1] 1. "Behold, a day of the Lord comes, and your spoils will be divided in you," clearly as the enemies distribute them.
Zech 14:1 (quotation, high confidence)
Notes and citation
Summary: On the day of the Lord Jerusalem's spoils will be divided by its enemies.
- Lemma: Zech 14:1.
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-1
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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.
11.14.2PG 81
β΄. « Καὶ ἐπισυνάξω 3 πάντα τὰ ἔθνη ἐπὶ Β σαλὴμ εἰς πόλεμον, καὶ ἁλώσεται ἡ πόλις, καὶ διαρπαγήσονται αἱ οἰκίαι, καὶ αἱ γυναῖκες μολυνθήσονται" καὶ ἐξελεύσεται τὸ ἥμισυ Ζἧῇς πόλεως ἐν αἰχμαλωσίᾳ" οἱ δὲ κατάλοιποι τοῦ λαοῦ μοὺ οὐ μὴ ἐξολοθρευθῶσιν ἐκ τῆς πόλεως " » Φασὶ γὰρ, Οὐεἐσπασιανοῦ καὶ Τίτου μελλόντων ἐπιστρατεύειν, τοὺς τηνικαῦτα πιστοὺς ἐξ ἀποκαλύψεως τὴν πόλιν καταλιπεῖν. Τοῦτο δὲ καὶ διὰ τῶν θείων Εὐαγγελίων σεν ὁ Δεσπότης Χριστός “ε Ὅταν ἴδητε χυχλουμέγην ὑπὸ στρατοπέδων τὴν Ἱερουσαλὴμ, γινώσχετς ὅτι ἐγγὺς τὸ τέλος αὐτῆς " τότε οἱ ἐν τῇ Ἰουδαίᾳ φευγέτωσαν εἰς τὰ ὄρη, καὶ ὁ ἐπὶ τοῦ δώματος μὴ καταθάτω ἄραΐ τι ἐκ τῆς οἰκίας. » Περὶ τούτων καὶ διὰ τοῦ μακαρίου προεθέσπισε Ζαχαρίου, ὅτι « Οἱ κατάλοιποι ᾽" οὐ μὴ ἐξολοθρενθῶσι. (γ΄.) Καὶ ἐξελεύσεται Κύριος ἐν παρατάξει " ἐν τοῖς ἔθνεσιν ἐκείνοις, καθὼς ἡμέρα παρατάξεως αὑτοῦ ἐν ἡμέρᾳ πολέμον. » Παρατάξεται δὲ, οὐκ Ἰουδαίων ὑπερμαχῶν, ἀλλὰ κατ᾽ ἐχείνων στρατηγῶν. ε Καὶ 3 παρέσται Κύριος ὁ Θεός μου, καὶ πάντες οἱ ἅγιοι 8" μετ᾽ αὐτοῦ. » Λέγει δὲ τῶν ἀγγέλων τὰ τάγματα.
b΄. « Kai episynaxō 3 panta ta ethnē epi B salēm eis polemon, kai halōsetai hē polis, kai diarpagēsontai hai oikiai, kai hai gynaikes molynthēsontai" kai exeleusetai to hēmisy Zēę̄s poleōs en aichmalōsią" hoi de kataloipoi tou laou mou ou mē exolothreuthōsin ek tēs poleōs " » Phasi gar, Oueespasianou kai Titou mellontōn epistrateuein, tous tēnikauta pistous ex apokalypseōs tēn polin katalipein. Touto de kai dia tōn theiōn Euangeliōn sen ho Despotēs Christos “e Hotan idēte chychloumegēn hypo stratopedōn tēn Hierousalēm, ginōschets hoti engys to telos autēs " tote hoi en tę̄ Ioudaią pheugetōsan eis ta orē, kai ho epi tou dōmatos mē katathatō araï ti ek tēs oikias. » Peri toutōn kai dia tou makariou proethespise Zachariou, hoti « Hoi kataloipoi ᾽" ou mē exolothrenthōsi. (g΄.) Kai exeleusetai Kyrios en parataxei " en tois ethnesin ekeinois, kathōs hēmera parataxeōs hautou en hēmerą polemon. » Parataxetai de, ouk Ioudaiōn hypermachōn, alla kat᾽ echeinōn stratēgōn. e Kai 3 parestai Kyrios ho Theos mou, kai pantes hoi hagioi 8" met᾽ autou. » Legei de tōn angelōn ta tagmata.
2. "And I will gather all the nations against Jerusalem for war, and the city will be taken, and the houses plundered, and the women defiled; and half of the city will go out into captivity, but the rest of my people will not be destroyed from the city." For they say that when Vespasian and Titus were about to march against it, the faithful of that time left the city because of a revelation. Christ the Master [foretold] this also in the divine Gospels: "When you see Jerusalem surrounded by armies, know that its end is near; then let those in Judea flee to the mountains, and let him who is on the housetop not go down to take anything from his house." About these he also foretold through the blessed Zechariah that "the rest will not be destroyed. (3) And the Lord will go out in battle array against those nations, as on the day of his battle array in a day of war." He will draw up for battle not as the champion of the Jews, but as a general against them. (5) "And the Lord my God will come, and all the holy ones with him." He means the ranks of the angels.
Zech 14:2 (quotation, high confidence) · Zech 14:3 (quotation, high confidence) · Zech 14:5 (quotation, high confidence) · Luke 21:20 (quotation, high confidence) · Luke 21:21 (quotation, high confidence) · Matt 24:17 (quotation, high confidence)
Notes and citation
Summary: The capture of Jerusalem is its fall to Vespasian and Titus, from which the Christians escaped by a revelation, as Christ foretold; the Lord fought against the Jews, with his angels.
- Lemma: Zech 14:2; Theodoret goes on to 14:3 and 14:5b. The flight of the faithful before the siege: Eusebius, Hist. eccl. 3.5.3. Christ's warning: Luke 21:20–21 with Matt 24:17. Theodoret's reading that the Lord fought against the Jews is translated as written.
Extrabiblical texts: Eusebius, Hist. eccl. 3.5.3 (Church History; allusion)
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-2
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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.
11.14.4PG 81
δ΄. ε Καὶ στήσονται οἱ πόδες αὑτοῦ ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐπὶ τὸ ὄρος τῶν Ἐλαιῶν, τὸ κατέναντι σαλὴμ ἐξ ἀνατολῶν. » “Ὅθεν γὰρ εἰς οὐρανοὺς ἀνἐλήφθη, ἐκεῖθεν δίδωσι τοῖς κατ᾽ Ἰουδαίων στρατευομένοις τὴν νίκην. Εἶτα λέγει, ὅτι διαιρεθήσεται τετραχὰ τὸ ὄρος, ὡς τὸ μὲν κατ᾽ ἀνστολὰς, τὸ δὲ κατὰ δυσμὰς, τὸ δὲ κατὰ βοῤῥᾶν, τὸ δὲ κατὰ νότον Ὁ χωρῆσαι. « Καὶ δ σχισθήσεται γὰρ, φησὶ, τὸ ὄρος τῶν Ἐλαιῶν, τὸ ἥμισυ αὐτοῦ 3 πρὸς ἀνατολὰς, καὶ τὸ" ἥμισυ αὐτοῦ πρὸς δύσιν θάλασσαν "", χάος μέγα σφόδρα, καὶ κλινεῖ τὸ ἥμισυ τοῦ ὄρους πρὸς βοῤῥᾶν, καὶ τὸ ἥμισυ αὐτοῦ πρὸς νότον, φάραγξ μεγάλη "3. (Ξ..) Καὶ ἐμφραχθήσεται ἡ "2 φάραγξ τῶν ὁρέων ἕως Ἰατσὰ, καὶ ἐμφραχθήσεται, ὃν τρόπον ἐνεφράγη ἀπὸ προσώπου τοῦ σεισμοῦ ἐν ἡμέραις Ὀξίου βασιλέω; Ἰούδα. ν» "Ὅρος δὲ, ὡς οἶμαι, καλεῖ τὴν φάλαγγα τῶν πολεμίων, εἰς τὴν τῆς Ἱερουσαλὴμ πολιορκίαν διαιρουμένην, καὶ τοὺς μὲν τὸ ἑῷον αὑτῆς μέρος, τοὺς δὲ τὸ ἑσπέριον καὶ ἄλλους μὲν τὰ βόρεια, ἄλλους δὲ τὰ νότια φρουροῦντας. Εἰκὸς δὲ ἣν καὶ τὸ ὄρος αὐτὸ τὴν διαίρεσιν ταύτην ὑπομεῖναι, τοῦ Θεοῦ τὴν κατ᾽ αὐτῶν δεικνύντος ὀργὴν. Καὶ γὰρ ἡνίχα τὸν Δεσπότην τῷ σταυρῷ προσήλωσαν, σκότος μὲν ἐξεχύθη κατὰ πᾶσαν τὴν οἰκουμένην, χλονουμένη δὲ ἡ γῆ τάφος αὑτοῖς αὐτοσχέδιος γενέσθαι ἠπείγετο, τὰ δὲ ὄρη κατ᾽ αὐτῶν ἐφίει τὰς πτέρυγας. Λέγει τοίνυν ὅτι τούτων τῶν ὀρέων ῥαγέντων, καὶ τῶν φαράγγων αἱ διαθάσεις ἐμφραχθήσοντα:’ καθάπερ ἐπὶ τοῦ Ὀζίου τοῦ μεγάλου σεισμοῦ γενομένου. Εἰ γὰρ δι᾽ ἐκεῖνον ἐλάττονα πλημμελήσαντα, καὶ τῆς ἱερωσύνης παρανόμως κατατολμήσαντα, οὕτως ἔσεισε τὴν γῆν τῶν ὅλων ὁ Κύριος "5, μειζόνων οὗτοι πειραθῆναι δίκαιοι συμφορῶν, τὰ μείζονα τολμήσαντες δυσσεδήματα. Οὐδὲ γὰρ θεασάμενοι συγχινουμένην τὴν κτίσιν ἐπὶ τῷ τολμήματι τοῦ σταυροῦ, τὰ τῆς μεταμελείας προσεδέξαντο φάρμακα. Διόπερ ὁ Ἡροφήτης καταλιπὼν τὰ ἐν τῷ χαιρῷ τῆς τιμωρίας γεγενημένα, μεταφέρει τὸν λόγον ἐπὶ τὰ συμόάντα κατὰ τὴν τῆς παρανομίας ἡμέραν.
d΄. e Kai stēsontai hoi podes hautou en tę̄ hēmerą ekeinę̄ epi to oros tōn Elaiōn, to katenanti salēm ex anatolōn. » “Hothen gar eis ouranous anelēphthē, ekeithen didōsi tois kat᾽ Ioudaiōn strateuomenois tēn nikēn. Eita legei, hoti diairethēsetai tetracha to oros, hōs to men kat᾽ anstolas, to de kata dysmas, to de kata borrhan, to de kata noton Ho chōrēsai. « Kai d schisthēsetai gar, phēsi, to oros tōn Elaiōn, to hēmisy autou 3 pros anatolas, kai to" hēmisy autou pros dysin thalassan "", chaos mega sphodra, kai klinei to hēmisy tou orous pros borrhan, kai to hēmisy autou pros noton, pharanx megalē "3. (X..) Kai emphrachthēsetai hē "2 pharanx tōn horeōn heōs Iatsa, kai emphrachthēsetai, hon tropon enephragē apo prosōpou tou seismou en hēmerais Oxiou basileō? Iouda. n» "Horos de, hōs oimai, kalei tēn phalanga tōn polemiōn, eis tēn tēs Hierousalēm poliorkian diairoumenēn, kai tous men to heǭon hautēs meros, tous de to hesperion kai allous men ta boreia, allous de ta notia phrourountas. Eikos de hēn kai to oros auto tēn diairesin tautēn hypomeinai, tou Theou tēn kat᾽ autōn deiknyntos orgēn. Kai gar hēnicha ton Despotēn tǭ staurǭ prosēlōsan, skotos men exechythē kata pasan tēn oikoumenēn, chlonoumenē de hē gē taphos hautois autoschedios genesthai ēpeigeto, ta de orē kat᾽ autōn ephiei tas pterygas. Legei toinyn hoti toutōn tōn oreōn rhagentōn, kai tōn pharangōn hai diathaseis emphrachthēsonta:’ kathaper epi tou Oziou tou megalou seismou genomenou. Ei gar di᾽ ekeinon elattona plēmmelēsanta, kai tēs hierōsynēs paranomōs katatolmēsanta, houtōs eseise tēn gēn tōn holōn ho Kyrios "5, meizonōn houtoi peirathēnai dikaioi symphorōn, ta meizona tolmēsantes dyssedēmata. Oude gar theasamenoi synchinoumenēn tēn ktisin epi tǭ tolmēmati tou staurou, ta tēs metameleias prosedexanto pharmaka. Dioper ho Hērophētēs katalipōn ta en tǭ chairǭ tēs timōrias gegenēmena, metapherei ton logon epi ta symoanta kata tēn tēs paranomias hēmeran.
4. "And his feet will stand on that day upon the Mount of Olives, which is opposite Jerusalem on the east." For from the place where he was taken up into heaven he gives victory to those who campaign against the Jews. Then he says that the mountain will be divided in four, so that one part goes east, one west, one north and one south. "For the Mount of Olives," he says, "will be split, half of it toward the east and half of it toward the west, toward the sea, a very great chasm; and half of the mountain will lean toward the north and half of it toward the south, a great ravine. (5) And the ravine of the mountains will be blocked up as far as Iasa, and it will be blocked up as it was blocked up before the earthquake in the days of Uzziah king of Judah." By "mountain", I think, he means the enemies' battle line, divided for the siege of Jerusalem, some guarding its eastern part, some the western, others the northern and others the southern. It is likely that the mountain itself also underwent this division, as God showed his anger against them. For when they nailed the Master to the cross, darkness was poured out over the whole world, the earth, shaken, hastened to become an improvised tomb for them, and the mountains let loose their slopes against them. He says, then, that when these mountains are broken, the passages of the ravines will also be blocked, as when the great earthquake occurred under Uzziah. For if, because of that king, who sinned less when he lawlessly presumed upon the priesthood, the Lord of all so shook the earth, these men, who dared greater impieties, deserve to experience greater calamities. For not even when they saw creation shaken at the audacity of the cross did they accept the medicines of repentance. Therefore the prophet, leaving aside what happened at the time of the punishment, transfers the discourse to what happened on the day of the transgression.
Textual problem in this passage: see the notes.
Zech 14:4 (quotation, high confidence) · Zech 14:5 (quotation, high confidence) · Acts 1:12 (allusion, high confidence) · Matt 27:45 (allusion, high confidence) · Matt 27:51 (allusion, high confidence) · 2 Chr 26:16 (allusion, high confidence) · Amos 1:1 (allusion, medium confidence)
Notes and citation
Summary: The splitting of the Mount of Olives, from which Christ ascended, signifies the Roman siege lines around Jerusalem and recalls the convulsions of nature at the crucifixion.
- Lemma: Zech 14:4; Theodoret goes on to 14:5. Uzziah: 2 Chr 26:16–21; Amos 1:1. The ascension from the Mount of Olives: Acts 1:12. The darkness and earthquake: Matt 27:45, 51. Theodoret's view of the siege as God's judgment on the Jews is translated as written. Migne's footnotes (one gives a variant reading of 14:5) are removed.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's marginal references and footnotes read as Greek letters): ἡμέραις δ Α πιο ἰπ Ὀξίου → ἡμέραις Ὀξίου; γα [Δα ἢ 5 καταλιπὼν → καταλιπὼν; 2 δυς, χχι, 30; Ματο. κιῖι, 14, 15. δ πὶ πάξεται, 89 Καὶ --- αὐτοῦ. Πε5. ἴῃ! Α. " τὸ -- δύσιν. ἢ68. ἰῃ Α. 396 φησίν. Ὁ δύσ, θάλ, Ὠυρίδχ "ν. 1. συ 1} ἱπιαγργοίδἶο, "3 φάρ. μεγ, ὅ5.Α ἡμέραι ἔρχονται τοῦ Κυρ. 5' ( λέγει δ οἱ κατ, 65. μη, ὦ. 5 ἐν παρ. Α καὶ παρὰ- 38 Καί, Π65. πη (6, 3" αὐτοῦ. θὲ. ἴῃ Α. Ἰασσά. Δ ἡ κοιλὰς τῶν ὀρέων μου, καὶ ἐγκολληθήσεται φάραγξ ὁρέων ἕως ᾿Ασαήλ. → .
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-4
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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.
11.14.6PG 81
ς΄. ε« Ἐν ἐκείνῃ γὰρ, φησὶ, τῇ ἡμέρᾳ, » καθ᾽ ἣν ὁ τῆς οἰκουμένης σταυρωθήσεται Σωτὴρ, ε οὐκ ἔσται φῶς. ν Καὶ τοῦτο ἡ ἱστορία ἐδίδαξεν " ε ᾿Απὸ "5 γὰρ ἕκτης ὥρας μέχρις ἐννάτης σκότος ἐγένετο καθ᾽ ὅλης τῆς οἰκουμένης, ν ἵνα πάντες οἱ ἄνθρωποι τῇ τῆς προφητείας μαρτυρήσωσιν ἀληθείᾳ. ε ᾿Αλλὰ "7 ψύχος καὶ πάγος ἔσται μίαν ἡμέραν "5. » Καὶ τούτον δὲ οἱ εὐαγγελισταὶ μάρτυρες, καὶ τῶν ἀποστόλων ὁ κορυφαῖος ἐν τῷ πυλῶνι παρὰ τὴν
s΄. e« En ekeinę̄ gar, phēsi, tę̄ hēmerą, » kath᾽ hēn ho tēs oikoumenēs staurōthēsetai Sōtēr, e ouk estai phōs. n Kai touto hē historia edidaxen " e ᾿Apo "5 gar hektēs hōras mechris ennatēs skotos egeneto kath᾽ holēs tēs oikoumenēs, n hina pantes hoi anthrōpoi tę̄ tēs prophēteias martyrēsōsin alētheią. e ᾿Alla "7 psychos kai pagos estai mian hēmeran "5. » Kai touton de hoi euangelistai martyres, kai tōn apostolōn ho koryphaios en tǭ pylōni para tēn
6. "For on that day," he says (the day on which the Savior of the world will be crucified), "there will be no light." The history taught this too: "For from the sixth hour until the ninth there was darkness over the whole world," so that all human beings might bear witness to the truth of the prophecy. "But there will be cold and frost for one day." Of this too the evangelists are witnesses, and the chief of the apostles in the gateway beside the …
Zech 14:6 (quotation, high confidence) · Matt 27:45 (quotation, high confidence) · John 18:18 (allusion, high confidence)
Notes and citation
Summary: The day without light is the day of the crucifixion, when darkness covered the world and the night was cold.
- Lemma: Zech 14:6. The darkness: Matt 27:45; the cold: John 18:18 (Peter warming himself). The section breaks off in mid-sentence.
Topics: Christology
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-6
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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.
11.14.7PG 81
ζ΄. « Καὶ ἡ ἡμέρα ἐκείνη γνωστὴ "" τῷ Κυρίῳ. » ΚΆνω γὰρ ἅπαντα προεγίνωσκεν ὁ θεός. ε Καὶ οὐκὶ "ὁ ἡμέρα, καὶ οὐδ' νύξ,» Ἐὰν γὰρ ἡμέραν αὑτὴν προσαγορεῦσαι θελήσω, ἐπέχει με τῆς μεσημδρίας τὸ σκότος " ἐὰν δὲ γύχτα βουληθῶ ὀνομάσαι διὰ τὸ σκότος, κωλύει με τὸ μέχρις ἔκτης ὥρας, καὶ τὸ μετὰ τὴν ἐννάτην γενόμενον φῶς. Τοῦτο καὶ διὰ τοῦ Προφήτου προλέγει" ε Καὶ δ πρὸς ἑσπέραν ἔσται φῶς. » Εἶτα τὰ ἐντεῦθεν φυόμενα ἀγαθά. π΄. ε Ἐν" τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσεται ὕδωρ ζῶν ἐξ Ἱερουσαλῆμ,, καὶ δ" τὸ ἥμισυ αὐτοῦ εἰς τὴν ῦ θάλασσαν τὴν πρώτην, καὶ τὸ ἥμισυ αὑτοῦ εἰς τὴν θάλασσαν τὴν δ ἐσχάτην. » Αἰἱνέττετα! δὲ διὰ τούτου τὸ σωτήριον κήρυγμα, τὸ κατὰ πᾶσαν τὴν οἰκουμένην δραμὸν, καὶ τά τε ἑῷα, τά τε ἑσπέρια τῆς θείας διδασκαλίας ἐμπλῆσαν. Καὶ κατ᾽ αὐτὴν μέντοι τὴν ἱστορίαν ἔστιν ἰδεῖν τὴν τῆς προφητείας ἀλήθειαν ᾿ κατ᾽ ἐχείνην γὰρ τὴν ἡμέραν ἐκ τῆς ἁγίας ἄνεστυ- πλευρᾶς ἢ τῆς σωτηρίας πηγὴ, ἀφ᾽ ἧς τὰ διπλᾶ τῶν μυστηρίων ἐδεξάμεθα νάματα “ τὸ ὕδωρ, φημὶ, καὶ τὸ αἶμα, ἅπερ ὁ ἑωρακὼς μεμαρτύρηκε. Τὸ μὲν καθαΐρον ἡμᾶς, καὶ τῶν ἀμαρτημάτων ἔλευπαρασχενάζον. Λέγει δὲ καὶ τὸν καιρὸν ἐν ᾧ ταῦτα συνέδη. ε Ἐν θέρει καὶ ἔαρι ἔσται οὕτως. » Ἐπειδὴ γὰρ οἱ μὲν διχὰ εἰς χειμῶνα καὶ θέρος, οἱ δὲ τετραχὰ εἰς ἔαρ, καὶ θέρος, καὶ μετόπωρον, καὶ χειμῶνα, τὸν ἐνιαυτὸν διαιροῦσιν, ἀμφότερα τέθεικε διὰ τὴν τῶν Ἰουδαίων ἀναίδειαν, ἵνα καὶ κατὰ τούτους καὶ κατ᾽ ἐκείνους τὴν ἀλήθειαν δείξῃ. Εἴτε γὰρ εἰς θέρος καὶ χειμῶνα τὸν ἐνιαυτὸν διαιρεῖτε, θέρους ἔσται "6 ἀρχὴ, ὅτε ταῦτα συμθήσεται" εἴτε τέσσαράς φατε τὰς τροπὰς, γινώσκετε ἕαρος εἶναι: καιρὸν τὸν τούτου καιρόν. Τότε προφανῶς βασιλεύσει τῆς οἴκουμένης ὁ παρ᾽ ὑμῶν ἀνασχολοπισθεὶς, καὶ ἡ μὲν πολύθεος πλάνη λήψεται πέρας. θ΄’. « Ἔσται 5 δὲ Κύριος εἷς, καὶ τὸ ὄνομα αὐτοῦ ἕν, χκυχλοῦν "δ πᾶσαν τὴν γῆν καὶ τὰν ἔρημον. » Οὐ γὰρ μόνον Ἰουδαῖοι ταῦτα φρανήσουσιν, ἀλλὰ καὶ πὰ πάλαι θεογνωσία; ἔρημα ἔθνη, τά τε ἀπὸ νότου τῆς Ἱερουσαλὴμ, καὶ τὰ ἀπὸ βοῤῥᾶ τοῦτα γὰρ εἶπεν ὁ Προφήτης. ΄ς ε 'Απὸ Γαθαᾶ δ, κκαὶ ἕως Ῥεεμὼν "5, κατὰ νότον Ἰερουσαλήμ " Ῥαμᾶ δὲ ἐπὶ τοῦ τόπου μενεῖ, ἀπὸ τῆς πύλης Πενιαμὶν, ἕως τῆς πύλης “' τῖς πρώτης. ν Αἰνίττεται δὲ διὰ τούτων τὴν Βηθλεέμ" καὶ γὰρ ὁ μακάριος Ματθαῖος, τῶν παίδων ἱστορήσας τὸν φόνον, τὴν προφητικὴν τέθεικε μαρτυρίαν, βοῶσαν- ε Φωνὴ ἐν Ῥαμὰ ἠκούσθη, θρῆνος “"᾽ καὶ κλαυθμὸς καὶ ὀδυρμὸς πολύς " Ῥαχὴλ κλαίουσα τὰ τέχνα αὑτῆς. ν Λέγει δὲ, ὅτι τῶν δυσσεδῶν ἐχεΐνων ἀναιρεθέντων, οἱ πεπιστευκότες χατοιχήσουσι καὶ τὴν τῷ Βενιαμὶν προστήχουσαν γῆν. κα’, « Καὶ ἀνάθεμα οὐκ ἔσται ἕτι, καὶ κατοικήσει τὴν "3 Ἱερουσαλὴμ πεποιθότως. » Διὰ δὲ τοῦ ἀγὰθέματος τὴν τοῦ Θεοῦ ἐσήμανεν ἀλλοτρίωσιν " οὐκἐτι γὰρ εἰδώλοις προσέξουσιγ οἱ εἰς Χριστὸν πεπιστευκότες, ἀλλὰ μετ᾽ εὐσεθείας τὴν Ἱερουσαλὴμ οἰχήσουσιν. Οὕτω ταῦτα προειρηκὼς, μεταφέρει τὸν λόγον ἐπὶ τὸν Γὼγ καὶ Μαγὼγ, καὶ τοὺς σὺν ἐκείνοις κατὰ τῆς Ἱερουσαλὴμ στρατεύσαντας. Φησὶ
z΄. « Kai hē hēmera ekeinē gnōstē "" tǭ Kyriǭ. » KAnō gar hapanta proeginōsken ho theos. e Kai ouki "ho hēmera, kai oud' nyx,» Ean gar hēmeran hautēn prosagoreusai thelēsō, epechei me tēs mesēmdrias to skotos " ean de gychta boulēthō onomasai dia to skotos, kōlyei me to mechris ektēs hōras, kai to meta tēn ennatēn genomenon phōs. Touto kai dia tou Prophētou prolegei" e Kai d pros hesperan estai phōs. » Eita ta enteuthen phyomena agatha. p΄. e En" tę̄ hēmerą ekeinę̄ exeleusetai hydōr zōn ex Hierousalēm,, kai d" to hēmisy autou eis tēn y thalassan tēn prōtēn, kai to hēmisy hautou eis tēn thalassan tēn d eschatēn. » Aiinetteta! de dia toutou to sōtērion kērygma, to kata pasan tēn oikoumenēn dramon, kai ta te heǭa, ta te hesperia tēs theias didaskalias emplēsan. Kai kat᾽ autēn mentoi tēn historian estin idein tēn tēs prophēteias alētheian ᾿ kat᾽ echeinēn gar tēn hēmeran ek tēs hagias anesty- pleuras ē tēs sōtērias pēgē, aph᾽ hēs ta dipla tōn mystēriōn edexametha namata “ to hydōr, phēmi, kai to aima, haper ho heōrakōs memartyrēke. To men kathaïron hēmas, kai tōn amartēmatōn eleuparaschenazon. Legei de kai ton kairon en hǭ tauta synedē. e En therei kai eari estai houtōs. » Epeidē gar hoi men dicha eis cheimōna kai theros, hoi de tetracha eis ear, kai theros, kai metopōron, kai cheimōna, ton eniauton diairousin, amphotera tetheike dia tēn tōn Ioudaiōn anaideian, hina kai kata toutous kai kat᾽ ekeinous tēn alētheian deixę̄. Eite gar eis theros kai cheimōna ton eniauton diaireite, therous estai "6 archē, hote tauta symthēsetai" eite tessaras phate tas tropas, ginōskete hearos einai: kairon ton toutou kairon. Tote prophanōs basileusei tēs oikoumenēs ho par᾽ hymōn anascholopistheis, kai hē men polytheos planē lēpsetai peras. th΄’. « Estai 5 de Kyrios heis, kai to onoma autou hen, chkychloun "d pasan tēn gēn kai tan erēmon. » Ou gar monon Ioudaioi tauta phranēsousin, alla kai pa palai theognōsia? erēma ethnē, ta te apo notou tēs Hierousalēm, kai ta apo borrha touta gar eipen ho Prophētēs. ΄s e 'Apo Gathaa d, kkai heōs Rheemōn "5, kata noton Ierousalēm " Rhama de epi tou topou menei, apo tēs pylēs Peniamin, heōs tēs pylēs “' tis prōtēs. n Ainittetai de dia toutōn tēn Bēthleem" kai gar ho makarios Matthaios, tōn paidōn historēsas ton phonon, tēn prophētikēn tetheike martyrian, boōsan- e Phōnē en Rhama ēkousthē, thrēnos “"᾽ kai klauthmos kai odyrmos polys " Rhachēl klaiousa ta techna hautēs. n Legei de, hoti tōn dyssedōn echeïnōn anairethentōn, hoi pepisteukotes chatoichēsousi kai tēn tǭ Beniamin prostēchousan gēn. ka’, « Kai anathema ouk estai heti, kai katoikēsei tēn "3 Hierousalēm pepoithotōs. » Dia de tou agathematos tēn tou Theou esēmanen allotriōsin " ouketi gar eidōlois prosexousig hoi eis Christon pepisteukotes, alla met᾽ eusetheias tēn Hierousalēm oichēsousin. Houtō tauta proeirēkōs, metapherei ton logon epi ton Gōg kai Magōg, kai tous syn ekeinois kata tēs Hierousalēm strateusantas. Phēsi
7. "And that day is known to the Lord." For God foreknew all things from above. "And it is not day, nor night." For if I wish to call it day, the darkness at noon stops me; and if I wish to name it night because of the darkness, the light until the sixth hour and the light after the ninth prevent me. This he also foretells through the prophet: "And toward evening there will be light." Then the good things that grow from this: (8) "On that day living water will go out from Jerusalem, half of it to the first sea and half of it to the last sea." By this he hints at the saving preaching, which ran through the whole world and filled both east and west with divine teaching. And according to the very history one can see the truth of the prophecy; for on that day the spring of salvation gushed out from the holy side, from which we have received the twofold streams of the mysteries, the water, I mean, and the blood, to which he who saw it bore witness: the one cleansing us and [freeing us] from sins, the other … And he also tells the season in which these things happened: "In summer and spring it will be so." For since some divide the year in two, into winter and summer, and others in four, into spring, summer, autumn and winter, he put both because of the shamelessness of the Jews, so as to show the truth by the reckoning of both. For if you divide the year into summer and winter, it will be the beginning of summer when these things happen; and if you speak of four seasons, know that the time of this event is spring. Then the one whom you impaled will plainly reign over the world, and the error of many gods will come to an end. (9) "And the Lord will be one, and his name one, encircling all the earth and the wilderness." For not only the Jews will think so, but also the nations formerly bereft of the knowledge of God, both those to the south of Jerusalem and those to the north; for the prophet said this: (10) "From Gabaa to Rimmon, south of Jerusalem; and Rama will remain in its place, from the gate of Benjamin to the first gate." By these he hints at Bethlehem; for the blessed Matthew, recounting the murder of the children, set down the prophetic testimony that cries: "A voice was heard in Rama, lamentation and weeping and much mourning, Rachel weeping for her children." He says that when those impious ones have been destroyed, those who have believed will dwell also in the land belonging to Benjamin. (11) "And there will no longer be a curse, and Jerusalem will dwell securely." By "curse" he signified alienation from God; for those who have believed in Christ will no longer attend to idols, but will inhabit Jerusalem with piety. Having foretold these things thus, he transfers the discourse to Gog and Magog and those who campaigned with them against Jerusalem. He says
Zech 14:7 (quotation, high confidence) · Zech 14:8 (quotation, high confidence) · Zech 14:9 (quotation, high confidence) · Zech 14:10 (quotation, high confidence) · Zech 14:11 (quotation, high confidence) · John 19:34 (allusion, high confidence) · John 19:35 (allusion, high confidence) · Matt 2:18 (quotation, high confidence) · Jer 31:15 (38:15 LXX) (quotation, medium confidence)
Notes and citation
Summary: The day neither day nor night is the day of the crucifixion; the living water is the gospel and the water and blood from Christ's side; the one Lord will reign over all nations.
- Lemma: Zech 14:7; Theodoret goes on to 14:8–11. The water and blood: John 19:34–35, the "twofold streams of the mysteries". Rama: Matt 2:18 (Jer 31:15). The remark on the Jews' calendar is Theodoret's polemic, translated as written. Migne's Latin column and marginal verse numbers are removed; a few words lost with them are marked … or supplied in brackets. The sentence continues in the next section.
Notes on the original text
- Digital text corrected (Migne's Latin column and marginal verse number read as Greek letters; Migne's Latin column and marginal verse numbers read as Greek letters): γε. 6. « ἴυκ. » ποτὰ ε ϑεὰ [τσ οἱ φϑῖιν οὐ ὑπὸ ἀΐθ. » ἴῃ γα] πὶ, ε Εἰ δά βοί γα : οὐ επὶ ρεγναβίῖ, εἱ ὀαριῖοοβ πιγοιουϊονιιη ἰα 1665 διιδοορίιπιιβ, ἀηιιϑηι, Α → ; (Δεἰ!. 4υΐϊάλιν υ ανίφιη. ἀϊν άπ! δηπαηιν, ες οι δι οἱ ὦ ἐκ ἴθ 485 ροῦσ πη Π 8 : πὶ δι. γεμβ. 11. « Εἰ παι θη οἱ Μαροφυμι, οἱ δι 605 4υἱ δ᾽ πιι} οὐπὶ 18. 6! ]υτὴ γερϑ. 13. « Εἰ γε τοίη οἱ μώθη → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-7
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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.
11.14.12PG 81
ιβ΄. ε« Καὶ αὕτη ἔσται ἡ πτῶσις, ἣν χόψει Κύριος πάντας τοὺς λαοὺς, ὅσοι ἐπεστράτευσαν ἐπὶ Ἵερουσαλήμ' Τακήσονται αἱ σάρκες αὐτῶν ἐστηκότων ἑ πὶ τῶν ποδῶν" αὑτῶν, καὶ οἱ ὀφθαλμοὶ αὐτῶν ῥυῇσονται ἐκ τῶν ὁπῶν αὑτῶν, καὶ ἡ γλῶσσα αὑτῶν τακήσεται ἐν τῷ στόματι αὐτῶν. » Διδάσκει οἵαις θεηλάτοις παραδοθήσονται τιμωρίαις " τά τε γὰρ σώματα αὐτῶν ἐχταχίχσονται, φησὶ, καὶ οἱ ὀφθαλμοὶ αὑτῶν ὀχχοπήσονται, καὶ φθορὰν ὑπομενοῦσιν αἱ γλῶσσαι " ἔξω δὲ αὐτοὺς τῶν οἰκείων χαταστήτας φρενῶν τῶν ὅλων ὁ Κύριος, κατ᾽ ἀλλήλων αὐτοὺς χωρῆσαι παρασχευάσει, ὥστε ταῖς ἀλλήλων δεξιαῖς τῷ θανάτῳ -καραπεμφθῆναι “ οἱ δὲ ὑπὸ τοῦ Θεοῦ στρατηγούμενοι Ἰουδαῖοι θξαταὶ μόνον τοῦ θανάτου γενόμενοι, τὸν ἐχείνων σχυλεύσουσι πλοῦτον, χρυδὸν ὅτι πλεῖστον, καὶ ἄργυρον, καὶ ἐσθῆτα πολύνυ ἂττιμον κομιζόμενοι " οἱ γὰρ ἵπποι, σὺν τοῖς ὄνοις, καὶ ἡμιόνοις, καὶ καμήλοις, φθορᾷ μετὰ τῶν ἀνθρώ-
ib΄. e« Kai hautē estai hē ptōsis, hēn chopsei Kyrios pantas tous laous, hosoi epestrateusan epi Hierousalēm' Takēsontai hai sarkes autōn estēkotōn he pi tōn podōn" hautōn, kai hoi ophthalmoi autōn rhyę̄sontai ek tōn hopōn hautōn, kai hē glōssa hautōn takēsetai en tǭ stomati autōn. » Didaskei hoiais theēlatois paradothēsontai timōriais " ta te gar sōmata autōn echtachichsontai, phēsi, kai hoi ophthalmoi hautōn ochchopēsontai, kai phthoran hypomenousin hai glōssai " exō de autous tōn oikeiōn chatastētas phrenōn tōn holōn ho Kyrios, kat᾽ allēlōn autous chōrēsai parascheuasei, hōste tais allēlōn dexiais tǭ thanatǭ -karapemphthēnai “ hoi de hypo tou Theou stratēgoumenoi Ioudaioi thxatai monon tou thanatou genomenoi, ton echeinōn schyleusousi plouton, chrydon hoti pleiston, kai argyron, kai esthēta polyny attimon komizomenoi " hoi gar hippoi, syn tois onois, kai hēmionois, kai kamēlois, phthorą meta tōn anthrō-
12. "And this will be the downfall with which the Lord will strike all the peoples who campaigned against Jerusalem: their flesh will melt while they stand on their feet, and their eyes will flow out of their sockets, and their tongue will melt in their mouth." He teaches to what God-sent punishments they will be handed over: their bodies, he says, will waste away, their eyes will be gouged out, and their tongues will suffer corruption; and the Lord of all, putting them out of their minds, will make them turn against one another, so that they are sent to death by one another's hands; while the Jews, led by God as their general, having been only spectators of their death, will strip off their wealth, a very great amount of gold and silver and much clothing, carrying off …; for the horses, with the donkeys, mules and camels, [will be handed over] to destruction together with the men …
Zech 14:12 (quotation, high confidence) · Zech 14:13 (allusion, high confidence) · Zech 14:14 (allusion, high confidence) · Zech 14:15 (allusion, high confidence)
Notes and citation
Summary: God will strike the nations that attack Jerusalem with wasting plagues and mutual slaughter, and the Jews will take their spoil.
- Lemma: Zech 14:12; Theodoret paraphrases 14:13–15. The section breaks off in mid-word. Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's column letter and Latin column read as Greek letters): Β ὁ66}} δογιμν οὐδ ηλιγ, οἱ Προ μα πὶ → ; ἢ γι, οἵ → .
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-12
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-14-12) · 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.
11.14.16PG 81
τς΄. ε Καὶ ἔσται, ὅσοι ἐὰν χαταλειφθῶσιν ἐκ πάντων τῶν ἐθνῶν τῶν ἐλθόντων ἐπὶ Ἱερουσαλὴμ, παὶ ἀναδήσονται ἐν'αυτὸν δ κατ᾽ ἐνιαυτὸν τοῦ προσπυνεῖν δ6 τῷ βασιλεῖ Κυρίῳ παντοκράτορι, καὶ τοῦ ἑορτάζειν 5 τὴν ἑορτὴν τῆς Σκηνοπηγίας. » Ταύτης δὲ τῆς νίκης, φησὶ, γενομένης, τοσοῦτο δέος ἐπιπεσεῖται τοῖς χαταλειπομένοις τῶν ἀλλοφύλων ἐθνῶν, ὡς κατ᾽ ἐνιαυτὸν εἰς τὴν Ἱερουσαλὴμ τρέχειν, καὶ τῷ Κυρίῳ τῶν ὅλων τὸ σέδας προσφέρειν, καὶ μετὰ τοῦ λαοῦ πανηγυρίζειν τῆς Σκηνοπηγίας τὴν ἔορτὴν " ἐπιτήδειος γὰρ εἰς ἀποδημίας ὁ ταύτης καιρὸς, θέρους ὑπάρχων καιρός. ιζ’-ἰθ΄, « Καὶ ἔσται, ὅσοι δ΄ μὴ ἀναδῶσιν ἐκ πασῶν τῶν φυλῶν τῆς γῆς εἰς Ἱερουσαλὴς 55, τοῦ προσκυνῆσαι τῷ βασιλεῖ Κυρίῳ παντοκράτορι, καὶ οὗτοι ἐκείνοις 75 προστεθήσονται, καὶ 1' οὐκ ἔσται ἐπ᾿ αὐτοὺς ὑετός. ᾿Εὰν δὲ φυλὴ Αἰγύπτου μὴ ἀναθδῇ, μηδὲ ἔλθῃ ἐκεῖ 13, καὶ ἐπὶ τούτους 15 ἔσται ἡ πληγὴ 7", ἣν πατάξει 15 Κύριος πάντα τὰ ἔθνη, ὅσα ἂν μὴ αὶ ἀναθῇ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς Σκηνοπηγίας, Αὕτη 6 ἔσται ἡ ἀμαρτία Αἰγύπτου, καὶ ἡ ἁμαρτία πάντων τῶν ἐθνῶν, ὅσα ἂν μὴ ἀναδῇ τοῦ ἑορτάσαι τὴν ἑορτὴν τῆς Σκηνοπηγίας. χα Ὅσοι δὲ, φησὶ, τῶν εἶτα κατολιγωρήσαντες ὧν εὖ καὶ καλῶς προείλαντο, μὴ ἀφίκωνται κατὰ τὸ ἔθος εἰς τὴν προειρημένην πανήγυριν, ταντὰ πείσονται τοῖς ἐπιστρατεύσασι καὶ δεξαμένοις τὴν τιμωρίαν. Καὶ οὗτοι γὰρ, φησὶν, ε ἐκείνοις προστεθήσονται, καὶ οὐκ ἔσται ἐπ᾽ αὐνοὺς δετός " » ἀντὶ τοῦ, φιλανθρωπίας οὐδεμιᾶς ἀπολαύσουσιν. Εἴτε δὲ Αἰγύπτιοι, εἴτε ἄλλοι τινὲς, ἐκπλαγέντες τὴν τοῦ Θεοῦ δύναμιν, καταμελήσωσι ταύτης τῆς ἑορτῆς, καὶ τὸ προσῆκον ἐν αὐτῇ τῷ Θεῷ μὴ προσενέγκωσι καὶ ἐπ᾿ αὑτοῖς, φησὶν ἔσται ἡ πτῶσις" ἐπειδὴ χαλεπὰ πλημμελοῦσι, μεμαθηκότες μὲν τὴν τῶν οἰκείων εἰδώλων ἀσθένειαν, προφανῶς δὲ θεασάμενοι τοῦ Θεοῦ τὴν ἰσχὺν, καὶ τῇ προτέρᾳ ξεθυρίᾳ προσμένοντες.
ts΄. e Kai estai, hosoi ean chataleiphthōsin ek pantōn tōn ethnōn tōn elthontōn epi Hierousalēm, pai anadēsontai en'auton d kat᾽ eniauton tou prospynein d6 tǭ basilei Kyriǭ pantokratori, kai tou heortazein 5 tēn heortēn tēs Skēnopēgias. » Tautēs de tēs nikēs, phēsi, genomenēs, tosouto deos epipeseitai tois chataleipomenois tōn allophylōn ethnōn, hōs kat᾽ eniauton eis tēn Hierousalēm trechein, kai tǭ Kyriǭ tōn holōn to sedas prospherein, kai meta tou laou panēgyrizein tēs Skēnopēgias tēn eortēn " epitēdeios gar eis apodēmias ho tautēs kairos, therous hyparchōn kairos. iz’-ith΄, « Kai estai, hosoi d΄ mē anadōsin ek pasōn tōn phylōn tēs gēs eis Hierousalēs 55, tou proskynēsai tǭ basilei Kyriǭ pantokratori, kai houtoi ekeinois 75 prostethēsontai, kai 1' ouk estai ep᾿ autous hyetos. ᾿Ean de phylē Aigyptou mē anathdę̄, mēde elthę̄ ekei 13, kai epi toutous 15 estai hē plēgē 7", hēn pataxei 15 Kyrios panta ta ethnē, hosa an mē ai anathę̄ tou heortasai tēn heortēn tēs Skēnopēgias, Hautē 6 estai hē amartia Aigyptou, kai hē hamartia pantōn tōn ethnōn, hosa an mē anadę̄ tou heortasai tēn heortēn tēs Skēnopēgias. cha Hosoi de, phēsi, tōn eita katoligōrēsantes hōn eu kai kalōs proeilanto, mē aphikōntai kata to ethos eis tēn proeirēmenēn panēgyrin, tanta peisontai tois epistrateusasi kai dexamenois tēn timōrian. Kai houtoi gar, phēsin, e ekeinois prostethēsontai, kai ouk estai ep᾽ aunous detos " » anti tou, philanthrōpias oudemias apolausousin. Eite de Aigyptioi, eite alloi tines, ekplagentes tēn tou Theou dynamin, katamelēsōsi tautēs tēs heortēs, kai to prosēkon en autę̄ tǭ Theǭ mē prosenenkōsi kai ep᾿ hautois, phēsin estai hē ptōsis" epeidē chalepa plēmmelousi, memathēkotes men tēn tōn oikeiōn eidōlōn astheneian, prophanōs de theasamenoi tou Theou tēn ischyn, kai tę̄ proterą xethyrią prosmenontes.
16. "And it will be that all who are left of all the nations that came against Jerusalem will go up year by year to worship the King, the Lord Almighty, and to keep the feast of Tabernacles." When this victory has taken place, he says, such fear will fall on those left of the foreign nations that they will run to Jerusalem year by year, offer reverence to the Lord of all, and celebrate the feast of Tabernacles with the people; for its season is suitable for travel, being the season of summer. (17–19) "And it will be that whoever of all the tribes of the earth do not go up to Jerusalem to worship the King, the Lord Almighty, these too will be added to those, and there will be no rain upon them. And if the tribe of Egypt does not go up nor come there, upon these too will be the plague with which the Lord will strike all the nations that do not go up to keep the feast of Tabernacles. This will be the sin of Egypt and the sin of all the nations that do not go up to keep the feast of Tabernacles." Those of [the nations], he says, who afterwards neglect what they well and rightly chose and do not come, as is the custom, to the festival mentioned, will suffer the same as those who campaigned and received punishment. "For these too," he says, "will be added to those, and there will be no rain upon them," that is, they will enjoy no kindness. And whether Egyptians or any others, after being astonished at God's power, neglect this feast and do not offer God what is fitting at it, "upon them too," he says, "will be the downfall"; for they offend grievously, having learned the weakness of their own idols and plainly seen the might of God, and yet remaining in their former superstition.
Textual problem in this passage: see the notes.
Zech 14:16 (quotation, high confidence) · Zech 14:17 (quotation, high confidence) · Zech 14:18 (quotation, high confidence) · Zech 14:19 (quotation, high confidence)
Notes and citation
Summary: The surviving nations will come yearly to Jerusalem for the feast of Tabernacles, and those who later neglect it will be punished.
- Lemma: Zech 14:16; Theodoret goes on to 14:17–19. He reads these verses of the nations' pilgrimages to the second temple. Migne's Latin column is removed; words lost in the scan are supplied by sense in brackets.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's column letter and a Latin word): Ὁ ἰἀοίογαπι → ; [ὁοἱ ἔθη} }5 ἐδ Βοπιίπυπι οποία 6 πη], οἱ ἰϑι} 1}Π|8 Δρροπϑηῖιγ, οἱ γοἱ δι ροῦ εἰ Ὁ;» ἰοὺ οϑδῖ, ἰπ → .
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-16
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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.
11.14.20PG 81
χ', κα΄. « Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἔσται τὰ ἐπὶ τὸν χαλινὸν 77 τοῦ ἵππου ἅγιον Κυρίῳ 1" παντοκράτορι͵ καὶ ἔσονται οἱ λέδητες ἐν τῷ οἴκῳ Κυρίου, ὡς φιάλαι πρὸ πρααώπον τοῦ θυσιαατηρίου. Καὶ ἕσται πᾶς λέβης ἐν Ἱερουσαλὴμ καὶ ἐν τῷ Ἰούδᾳ ἅγιος 5 τῷ Κυρίῳ παντοκράτορι, καὶ ἥξουσι πάντες οἱ θυσιάζοντες, καὶ λήψονται ἐξ αὐτῶν, καὶ ἐψήσουσιν ἐν αὐτοῖς. ν Τῶν γὰρ μυρίων ἐκείνων ἀναιρεθέντων ἐθνῶν, οἷον ἀκροθίνια προσέφερον τῷ Θεῷ τῶν σκύλων τὰ πλεῖστα. Καὶ χαλινοὺς γὰρ ἀνέθηκαν, χάριν ὁμολογοῦντες ὑπὲρ τῆς τῶν ἵππων σφαγῆς " καὶ λέ- (ητας δὲ ὅτι πλείστους, οἷόν τινας φιάλας πρὸ τοῦ θυσιαστηρίον τεθείκασιν, εἰς τὰς χρείας τῶν πανταχόθεν ἀφικνουμένων, καὶ προσφερόντων τὰ θύματα. Πᾶς γὰρ δεόμενος ἕνα τούτων λαμδάνων ἥψει τῶν ἱερέων τὰ κρέα. Κατ᾽ ἐκεῖνον δὲ τὸν καιρὸν τῆς ναῖος ἐν τῷ οἴκῳ Κυρίου παντοκράτορος. » Τοντέστι, τὰ Χαναναίων φρονῶν, ἀσεδείᾳ συζῶν, παρανομίᾳ Β χρώμενος. Παράσχοι δὲ τῶν ὅλων ὁ Κύριος τήνδε πὴν φωνὴν ἐπαληθεῦσαι καὶ νῦν, καὶ μηδένα ἐν ἡμῖν Χαναναῖον ὀφθῆναι, ἀλλὰ πάντας κατὰ τοὺς εὐανγελιχοὺς πολιτεύεσθαι νόμους, καὶ τὴν μακαρίαν περιμένειν ἐλπίδα, καὶ τὴν ἐπιφάνειαν τοῦ μεγάλου Θεοῦ καὶ Σωτῆρος ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμήν.
ch', ka΄. « En tę̄ hēmerą ekeinę̄ estai ta epi ton chalinon 77 tou hippou hagion Kyriǭ 1" pantokratori͵ kai esontai hoi ledētes en tǭ oikǭ Kyriou, hōs phialai pro praaōpon tou thysiaatēriou. Kai hestai pas lebēs en Hierousalēm kai en tǭ Ioudą hagios 5 tǭ Kyriǭ pantokratori, kai hēxousi pantes hoi thysiazontes, kai lēpsontai ex autōn, kai epsēsousin en autois. n Tōn gar myriōn ekeinōn anairethentōn ethnōn, hoion akrothinia prosepheron tǭ Theǭ tōn skylōn ta pleista. Kai chalinous gar anethēkan, charin homologountes hyper tēs tōn hippōn sphagēs " kai le- (ētas de hoti pleistous, hoion tinas phialas pro tou thysiastērion tetheikasin, eis tas chreias tōn pantachothen aphiknoumenōn, kai prospherontōn ta thymata. Pas gar deomenos hena toutōn lamdanōn hēpsei tōn hiereōn ta krea. Kat᾽ ekeinon de ton kairon tēs naios en tǭ oikǭ Kyriou pantokratoros. » Tontesti, ta Chananaiōn phronōn, asedeią syzōn, paranomią B chrōmenos. Paraschoi de tōn holōn ho Kyrios tēnde pēn phōnēn epalētheusai kai nyn, kai mēdena en hēmin Chananaion ophthēnai, alla pantas kata tous euangelichous politeuesthai nomous, kai tēn makarian perimenein elpida, kai tēn epiphaneian tou megalou Theou kai Sōtēros hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ hagiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.
20–21. "On that day what is on the bridle of the horse will be holy to the Lord Almighty, and the cauldrons in the house of the Lord will be like bowls before the altar. And every cauldron in Jerusalem and in Judah will be holy to the Lord Almighty, and all who sacrifice will come and take from them and boil in them." For when those countless nations had been destroyed, they offered most of the spoils to God as first-fruits. They dedicated bridles, giving thanks for the slaughter of the horses; and they set up a great many cauldrons, like bowls, before the altar, for the use of those who came from everywhere and offered sacrifices; for everyone who needed one took one of these and boiled the meat of the victims. And at that time "[there will no longer be a] Canaanite in the house of the Lord Almighty," that is, one who thinks as the Canaanites, lives with impiety, and practices lawlessness. May the Lord of all grant that this word come true now too, and that no Canaanite be seen among us, but that all live according to the laws of the Gospel and await the blessed hope and the appearing of our great God and Savior Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.
Textual problem in this passage: see the notes.
Zech 14:20 (quotation, high confidence) · Zech 14:21 (quotation, high confidence) · Titus 2:13 (quotation, high confidence)
Notes and citation
Summary: The holy bridles and cauldrons are the spoils dedicated to God after the nations' defeat; Theodoret ends Zechariah praying that no "Canaanite" be found among Christians.
- Lemma: Zech 14:20–21. The last words of the lemma are partly lost in the scan (supplied in brackets from the LXX). Closing echo: Titus 2:13. Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (Latin column debris inside a word; Migne's Latin column read as Greek letters): δου! ρ ας ἀπ οἱ να- Α λέθης → λέβης; οὶ ἢ. 5. 41| πο Ἰδηῖ, οἱ δυπιθηὶ ὁχ οἶδ, οἱ οὐ 5ιγαζοιη διότι : εἰ ἰρθεῖθ5 απ} ϑυ θη) 60 (θη βι! Ομ γα, ἤὐὴς οἱ δΕΏρΕΓ, δὲ ἰπ βῴβουϊα βου] → .
Cite (SBL): Theodoret, Comm. Proph. min. 11.14.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-14-20
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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.
Preface 12, chapter 0
12.0.1PG 81
δὲ χωρὶς μὲν τοῖς ἱερεῦσι, χωρὶς δὲ τοῖς ἄλλοις, τὰς ὑπ᾽ αὐτῶν τολμωμένας παρανομίας φέρων εἰς μέσον. Προκηρύττει δὲ τοῦ Δεσπότου Χριστοῦ τὴν κατὰ σάρκα παρουσίαν, καὶ τὴν σωτηρίαν, ἧς διὰ ταύτην ἀπήλαυσε τῶν ἀνθρώπων τὸ γένος. Προθεσπίξει δὲ καὶ τῶν ἐθνῶν τὴν κλῆσιν, καὶ Ἰουδαίων τὴν ἀπιστίαν, καὶ πρὸς τούτοις τὴν δευτέραν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐπιφάνειαν. ΓΆγγελος δὲ τῇ Ἑλλάδι καλεῖται φωνῇ, Μαιλαχίας δὲ τῇ Ἑδραίων. ἤλρχεται δὲ τῆς προφητείας οὕτως δ᾽"
de chōris men tois hiereusi, chōris de tois allois, tas hyp᾽ autōn tolmōmenas paranomias pherōn eis meson. Prokēryttei de tou Despotou Christou tēn kata sarka parousian, kai tēn sōtērian, hēs dia tautēn apēlause tōn anthrōpōn to genos. Prothespixei de kai tōn ethnōn tēn klēsin, kai Ioudaiōn tēn apistian, kai pros toutois tēn deuteran tou Theou kai Sōtēros hēmōn epiphaneian. GAngelos de tę̄ Helladi kaleitai phōnę̄, Mailachias de tę̄ Hedraiōn. ēlrchetai de tēs prophēteias houtōs d᾽"
… separately to the priests and separately to the others, bringing into the open the lawless deeds they dare. He proclaims beforehand the coming of Christ the Master in the flesh, and the salvation which the human race enjoyed through it. He foretells also the calling of the nations and the unbelief of the Jews, and besides these the second appearing of our God and Savior. In the Greek tongue he is called Angelos, and Malachi in that of the Hebrews. He begins his prophecy thus:
Textual problem in this passage: see the notes.
Notes and citation
Summary: Theodoret summarizes Malachi: rebukes to priests and people, prophecies of Christ's coming, the calling of the nations, the Jews' unbelief, and the second coming.
- The end of the preface to Malachi; its beginning is lost in the scan. "Angelos" translates the name Malachi ("my messenger").
Notes on the original text
- Digital text corrected (Migne's column letter and Latin column debris): Α Γενοραΐ, οἱ → .
Cite (SBL): Theodoret, Comm. Proph. min. 12.0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-0-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-0-1
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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 12, chapter 1
12.1.1PG 81
α΄. « Λῆμμα λόγου Κυρίου ἐπὶ τὸν Ἰσραὴλ, ἐν χειρὶ ἀγγέλου αὐτοῦ. » Δηφθεῖσά μου, φησὶν, ἡ διάνοια ὑπὸ θείας χάριτος, καὶ τῶν ἀνθρωπίνων ἁπάνπων ἐκτὸς γενομένη, τὴν περὶ τοῦ Ἰσραὴλ ἐδέξατο φρηαγόρευτιν " οὐκ ἵνα μόνος ταύτην ἔχω τὴν γνῶσιν, ἀλλ᾽ ἵνα καὶ αὐτοῖ; ἐπαγγείλω δ΄ τὰ δηλωθέντα, Τούτου χάριν ἑαυτὸν ἄγγελον προσηγόρευσεν, ὡς τοῖς θείοις λόγοις ὑπηρετοῦντα. Οὕτως ὑποδείξας τὸν δι᾽ αὐτοῦ φθεγγόμενον Κύριον, παραινεῖ τῷ λαῷ προσέχειν τοῖς λεγομένοις. ε Θέσθε δὴ ἐπὶ τὰς χαὸδίας ὑμῶν. » ᾿Αντὶ τοῦ, Σὺν ἀκριδείᾳ πάσῃ τοῖς θείοις λογίοις προσέχετε.
a΄. « Lēmma logou Kyriou epi ton Israēl, en cheiri angelou autou. » Dēphtheisa mou, phēsin, hē dianoia hypo theias charitos, kai tōn anthrōpinōn hapanpōn ektos genomenē, tēn peri tou Israēl edexato phrēagoreutin " ouk hina monos tautēn echō tēn gnōsin, all᾽ hina kai autoi? epangeilō d΄ ta dēlōthenta, Toutou charin heauton angelon prosēgoreusen, hōs tois theiois logois hypēretounta. Houtōs hypodeixas ton di᾽ autou phthengomenon Kyrion, parainei tǭ laǭ prosechein tois legomenois. e Thesthe dē epi tas chaodias hymōn. » ᾿Anti tou, Syn akrideią pasę̄ tois theiois logiois prosechete.
1. "The burden of the word of the Lord upon Israel by the hand of his messenger." My mind, he says, seized by divine grace and placed outside all human things, received the prediction about Israel, not so that I alone should have this knowledge, but so that I might also announce to them what was revealed. For this reason he called himself a messenger, as one who serves the divine words. Having thus shown that the Lord speaks through him, he exhorts the people to attend to what is said: "Set it, then, on your hearts." That is, attend with all exactness to the divine oracles.
Mal 1:1 (quotation, high confidence)
Notes and citation
Summary: Malachi calls himself God's messenger because he serves the divine words, and bids the people take them to heart.
- Lemma: Mal 1:1, with the LXX addition "Set it, then, on your hearts". "Messenger" (ἄγγελος) renders the name Malachi.
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-1
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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.
12.1.2PG 81
β΄. « Ἠγάπησα ὑμᾶς, λέγει Κύριος, καὶ εἴπατε" Ἐν τίνι ἢγάπησας ἡμᾶς δ᾽, ν Οὐκ ὡς ἐρωτήσεως τοιαύτης ὑπὸ τοῦ λαοῦ γενομένης τέθεικεν " ἀλλὰ τὸ ἄγνωμον αὐτῶν τῆ: διανοίας ἐλέγχει, ὅτι τοσαύτης ἀγάπης παρὰ τοῦ Θεοῦ τῶν ὅλων ἀπολαύσαντες, οὐ μόνον ἀγνώμονες περὶ τὸν εὐεργέτην ἐγένοντο, ἀλλὰ καὶ αὐτὸ τοῦτο ἡγνόησαν, ὅτι ἡγαπήθησαν. Διόπερ αὶ ἐλέγχει αὐτῶν τὴν ἀχάριστον γνώμην, ἄνωθεν ἐκ τῶν προγόνων δεικνὺ: τὴν τῆς ἀγάπης ὑπερ- « Οὐκ ἀδελφὸς ἦν Ἡσαῦ τοῦ Ἰακὼό, λέγει Κὺρίος " καὶ ἠγάπησα τὸν Ἰαχὼθ (γ'.), τὸν δὲ Ἡσαῦ ἐμίσησα; ν Ἴστε σαφῶς, φησὶ, καὶ ὑμεῖς ταῖς Μωκαὶ ὁ Ἰαχὼδ ὁ ὑμέτερος γενάρχης, καὶ τὸν αὐτὸν ἔσχον πατέρα, καὶ ἐκ μιᾶς ἐθλάστησαν μήτρας, καὶ τὴν αὐτὴν κατ᾽ αὐτὸν " ᾧκησαν γαστέρα " ἀλλ᾽ ὅμως οὐδὲ ἡ κοινωνία τῆς φύσεως, οὔτε ὁ χρόνος τῆς γεννήσεως εἷς ὧν ἀμφοτέρων, ἴσην αὐτοῖς παρεσκεύασε τὴν ἐμὴν δοῦναι διάθεσιν " ἀλλὰ καὶ τοῦ πατρὸς τοῖς «ἧς φύσεως νόμοις ἀχολουθοῦντος, καὶ τῷ Ἢσαῦ … ἔξαι δοῦναι τὰ προντοτόχια φιλονεικοῦντος, τὸν ἀντ᾽ ἐκείνου τὰ μὲν γὰρ ἐμίσησα, » διὰ τὴν πονηρίαν τοῦ τρόπου": « Καὶ μέντοι καὶ τὸ γένος τοῦ Ἡσαῦ, ἐπειδὴ τοῦ παρ᾽ ἐμοῦ διετέλεσς. Διόπερ καὶ τὴν ἐρημίαν ταὐτὴν ὑπέμεινε " τοῦτο γὰρ διὰ τῶν ἐπαγομένων ἐδῇ- « Καὶ ἔταξα τὰ ὅρια αὐτοῦ εἰς ἀφανισμὸν, καὶ τὴν κληρονομίαν αὐτοῦ εἰς δώματα ἐρήμου. (δ'.) Διότι ἐὰν εἴπῃ "' Ἡ Ἰδουμαία κατέστραπται, καὶ ἐπιαὑτῆς ᾿ τάδε λέγει Κύριος παντοχράτωρ᾽ Αὐτοὶ οἱθήσεται αὐτοῖς ὅρια ἀνομίας, καὶ λαὺς, ἐφ᾽ ὄν παρατέτακται Κύριος ἕως αἰῶνος. » Κἂν γὰρ ἐπιχειρῇσωσι 5΄ τὰς οἰκείας οἰκοδομῆσαι πόλεις, ψευδεῖς αὑτῶν ἀποφανῶ τὰς ἐλπίδας, καὶ λήψονται τῆς ἀνομίας τὴν ἐρημίαν καρπόν. Τοῦτο γὰρ εἶπε " « Καὶ ἐπιχληθήσεται αὐτοῖς ὄρια ἀνομίας. ν Καὶ ταύτην παρ᾽ ἐμοῦ μέχρι τέλους λήψονται τὴν ἀράν.
b΄. « Ēgapēsa hymas, legei Kyrios, kai eipate" En tini ēgapēsas hēmas d᾽, n Ouk hōs erōtēseōs toiautēs hypo tou laou genomenēs tetheiken " alla to agnōmon autōn tē: dianoias elenchei, hoti tosautēs agapēs para tou Theou tōn holōn apolausantes, ou monon agnōmones peri ton euergetēn egenonto, alla kai auto touto hēgnoēsan, hoti hēgapēthēsan. Dioper ai elenchei autōn tēn achariston gnōmēn, anōthen ek tōn progonōn deikny: tēn tēs agapēs hyper- « Ouk adelphos ēn Hēsau tou Iakōo, legei Kyrios " kai ēgapēsa ton Iachōth (g'.), ton de Hēsau emisēsa? n Iste saphōs, phēsi, kai hymeis tais Mōkai ho Iachōd ho hymeteros genarchēs, kai ton auton eschon patera, kai ek mias ethlastēsan mētras, kai tēn autēn kat᾽ auton " hǭkēsan gastera " all᾽ homōs oude hē koinōnia tēs physeōs, oute ho chronos tēs gennēseōs heis hōn amphoterōn, isēn autois pareskeuase tēn emēn dounai diathesin " alla kai tou patros tois «hēs physeōs nomois acholouthountos, kai tǭ Ēsau … exai dounai ta prontotochia philoneikountos, ton ant᾽ ekeinou ta men gar emisēsa, » dia tēn ponērian tou tropou": « Kai mentoi kai to genos tou Hēsau, epeidē tou par᾽ emou dieteless. Dioper kai tēn erēmian tautēn hypemeine " touto gar dia tōn epagomenōn edę̄- « Kai etaxa ta horia autou eis aphanismon, kai tēn klēronomian autou eis dōmata erēmou. (d'.) Dioti ean eipę̄ "' Hē Idoumaia katestraptai, kai epiautēs ᾿ tade legei Kyrios pantochratōr᾽ Autoi hoithēsetai autois horia anomias, kai laus, eph᾽ on paratetaktai Kyrios heōs aiōnos. » Kan gar epicheirę̄sōsi 5΄ tas oikeias oikodomēsai poleis, pseudeis hautōn apophanō tas elpidas, kai lēpsontai tēs anomias tēn erēmian karpon. Touto gar eipe " « Kai epichlēthēsetai autois oria anomias. n Kai tautēn par᾽ emou mechri telous lēpsontai tēn aran.
2. "I have loved you, says the Lord; and you said: In what have you loved us?" He has not put this as though the people had asked such a question; but he exposes the ingratitude of their mind: having enjoyed such love from the God of all, they not only became ungrateful to their benefactor, but did not even know this very thing, that they were loved. Therefore he exposes their thankless mind, showing the excess of his love from of old, from their ancestors: "Was not Esau Jacob's brother? says the Lord; and I loved Jacob, (3) but Esau I hated." You too know clearly, he says, [from reading] Moses' [books, that Esau] and Jacob your forefather had the same father, sprang from one womb, and dwelt in the same belly together; and yet neither the sharing of nature nor the one time of birth of both made them receive an equal disposition from me; but even when their father followed the laws of nature and [favored] Esau, … striving to give him the birthright, [I preferred] the other in his place; "but Esau I hated," because of the wickedness of his character. And indeed the race of Esau too, since it continued [estranged] from me, therefore also suffered this desolation; for he showed this by what follows: "And I made his borders a desolation and his inheritance dwellings of the wilderness. (4) For if Idumea says: It has been overthrown, [let us return and rebuild the desolate places], thus says the Lord Almighty: They [will build, and I will tear down; and] they will be called borders of lawlessness, and a people against whom the Lord has set himself forever." For even if they try to build their own cities, I will make their hopes false, and they will reap desolation as the fruit of their lawlessness. For this is what he said: "And they will be called borders of lawlessness." And they will receive this curse from me to the end.
Textual problem in this passage: see the notes.
Mal 1:2 (quotation, high confidence) · Mal 1:3 (quotation, high confidence) · Mal 1:4 (quotation, high confidence) · Gen 25:24 (allusion, high confidence) · Gen 27:1 (allusion, medium confidence) · Rom 9:13 (echo, low confidence)
Notes and citation
Summary: God shows his love for Israel by recalling that he preferred Jacob to his twin Esau, whom he rejected for his wickedness and whose land he left desolate.
- Lemma: Mal 1:2; Theodoret goes on to 1:3–4. He ties God's hatred of Esau to Esau's wickedness. History: Gen 25:22–26; 27:1–4. Cf. Rom 9:13. Words lost in the scan are supplied in brackets from the LXX or by sense, or marked …. Migne's Latin column and footnotes are removed.
Notes on the original text
- Digital text corrected (Latin column debris and Migne's column letter; Migne's Latin column and footnotes read as Greek letters; Migne's Latin column read as Greek letters): δϑὶ φυοὰ Β → ; γι δἰ ρηϊῆοαι, εἰ 5] ἴθι Ὀεὶ 1671 εις. 1. « ἃ δὰ ἤν ο [πη 40 Δ ἐπ ἀπ πος οἱ → … ; ΚΔ000) γέγὸ ἀϊ]οχὶ,» ινοι υἱγίυ! 15 δι Ἰυ55 6586. Ομ ἴῃ δο᾽ τ ἀἰ παι πο δοι βιηι. Νος → ; Εἰ Πδης ἃ πιὸ νἰ] ἀοπιϊπυηι δυση {πη θ θὲ : οἱ δὶ βϑίενὺ 660 βιπὶ, δι θπι γο ἷβ ξδηινΐ εἰ ἐχαϊ ιν ", ν Εἰ : ε δ᾽η πὶ ει}; οἱ ἱρϑὶ → .
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-2). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-2
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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.
12.1.5PG 81
ε΄. ε« Καὶ οἱ ὀφθαλμοὶ ὑμῶν ὄψονται, καὶ ὑμεῖς ἐρεῖτε - ᾿Εμεγαλύνθη Κύριος ὑπεράνω τῶν ὁρίων Ἰσραὴλ 3ν. ν Τοῦτο δὲ θεασάμενοι γνώσεσθε, ὅσης ὑμεῖς ἀπολαύετε παρ᾽ ἐμοῦ προμηθείας, Οὔτω δείξας ἣν ἔσχε περὶ αὐτοὺς ἀγάπην, τὴν πολλὴν αὐτῶν ἀγνυ-
e΄. e« Kai hoi ophthalmoi hymōn opsontai, kai hymeis ereite - ᾿Emegalynthē Kyrios hyperanō tōn horiōn Israēl 3n. n Touto de theasamenoi gnōsesthe, hosēs hymeis apolauete par᾽ emou promētheias, Outō deixas hēn esche peri autous agapēn, tēn pollēn autōn agny-
5. "And your eyes will see, and you will say: The Lord has been magnified beyond the borders of Israel." Seeing this, you will know how much providence you enjoy from me. Having thus shown the love he had for them, [he exposes] their great ingratitude
Mal 1:5 (quotation, high confidence)
Notes and citation
Summary: Edom's ruin will show Israel how greatly God cares for it.
- Lemma: Mal 1:5. The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.1.6PG 81
ς΄. ε Υἱὸς δοξάζει πατέρα, καὶ δοῦλος τὸν χύριον αὑτοῦ 3 φοδηθήσεται" καὶ εἰ πατήρ εἰμι ἐγὼ, ποῦ ἔστιν ἡ δόξα μου; καὶ εἰ Κύριός εἰμι ἐγὼ, ποῦ ἐστιν ὁ φόδος μου; λέγει Κύριος παντοχράτωρ. » Δύο, φησὶ, διαθέσεις ἐν τοῖς ἀρχομένοις ἅπασι πολιτεύογται, ἀγάπη καὶ φόθος " ἀλλ᾽ ἡ μὲν υἱοῖς, ἡ δὲ δούλοις ἁρμόττει. Ἐγὼ δὲ ὑμῖν ἀμφοτέρων τῶν ὀνομάτων μετέδωχα᾽ οὐ γὰρ μόνον δούλους, ἀλλὰ καὶ υἱοὺς προσηγόρευπα' « Ἐγὼ γὰρ εἶπον " Θεοί ἔστε, καὶ υἱοὶ ὙΨίστου πάντες. » Καί - «ε ΥἹοὺς ἐγέννηπα καὶ ὕψωσα. ν Καί " ε ΥἹὸς πρωτότοκός μου Ἰσραήλ.» Εἰ μὲν οὖν τὴν τῶν υἱῶν προσηγορίαν ἀσπάζεσθε, δείξασθε "9 τὸ γέρας, ὅπερ ὡς πατρὶ προσφέρει» ἐπείγεσθς. Εἰ δὲ δούλους σφᾶς αὐτοὺς ὑπολαμδάνετε, τί δήποτε τὸ δέος, ὃ προσήκει δούλους ἔχειν, οὐκ ἔχετε; καὶ ταῦτα τοιοῦτον ἔχοντες Κύριον, ὃς πάντων ὁμοῦ τῶν ὁρωμένων καὶ τῶν ἀοράτων κρατεῖ; Μέχρι μὲν οὖν τούτου κοινῇ πᾶσιν αὐτοῖς ἐπεμέμψατο ἐντεῦθεν δὲ κατὰ διαίρεσιν τὴν κατηγορίαν ποιεῖται " καὶ πρῶτον τῶν ἱερέων διελέγχει τὰ πλημμελήματα, ἐπειδὴ καὶ μειζόνων ἐγκλημάτων ἦσαν ἄξιοι, οὐ μόνον αὐτοὶ παρανομοῦντες, ἀλλὰ καὶ παρανομίας ἀρχέτυπον τοῖς ἄλλοις γενόμενοι ᾽". « Ὑμεῖς οἱ ἱερεῖς, οἱ φαυλίξοντες τὸ δνομά μοῦ, καὶ εἴπατε - Ἐν τίνι ἐφαυλίσαμεν τὸ ὄνομά σον} Ἡ περὶ τὴν ἱερατικὴν λειτουργίαν ὑμῶν χαταφρό. νήσις εὐτελῆ μέ τινα καὶ οὐδενὸς ἄξιον λόγου παρ τοῖς πολλοῖς δείκνυσιν " ὑμεῖς δὲ οὐδὲ τούτου λαμδά- Α νετε αἴσθησιν, οὐδὲ γινώσχειν τὸ πλημμελούμενον βούλεσθε. Τὸ γάρ « Εἴπατε " Ἐν τίνι ἐφαυλίσαμεν τὸ ὄνομά σο); » τοῦτο δηλοῖ - οὐκ ἐπειδὴ ῥήμασι τοιούτοις ἐχέχρηντο, ἀλλ᾽ ἐπειδὴ λογισμοὺς τοιούτους ἐκέκτηντο. Εἶτα καὶ τοῦ φαυλισμοῦ λέγει τὰ αἴτια,
s΄. e Huios doxazei patera, kai doulos ton chyrion hautou 3 phodēthēsetai" kai ei patēr eimi egō, pou estin hē doxa mou? kai ei Kyrios eimi egō, pou estin ho phodos mou? legei Kyrios pantochratōr. » Dyo, phēsi, diatheseis en tois archomenois hapasi politeuogtai, agapē kai phothos " all᾽ hē men huiois, hē de doulois harmottei. Egō de hymin amphoterōn tōn onomatōn metedōcha᾽ ou gar monon doulous, alla kai huious prosēgoreupa' « Egō gar eipon " Theoi este, kai huioi HyPsistou pantes. » Kai - «e HuIous egennēpa kai hypsōsa. n Kai " e HuIos prōtotokos mou Israēl.» Ei men oun tēn tōn huiōn prosēgorian aspazesthe, deixasthe "9 to geras, hoper hōs patri prospherei» epeigesths. Ei de doulous sphas autous hypolamdanete, ti dēpote to deos, ho prosēkei doulous echein, ouk echete? kai tauta toiouton echontes Kyrion, hos pantōn homou tōn horōmenōn kai tōn aoratōn kratei? Mechri men oun toutou koinę̄ pasin autois epemempsato enteuthen de kata diairesin tēn katēgorian poieitai " kai prōton tōn hiereōn dielenchei ta plēmmelēmata, epeidē kai meizonōn enklēmatōn ēsan axioi, ou monon autoi paranomountes, alla kai paranomias archetypon tois allois genomenoi ᾽". « Hymeis hoi hiereis, hoi phaulixontes to dnoma mou, kai eipate - En tini ephaulisamen to onoma son} Hē peri tēn hieratikēn leitourgian hymōn chataphro. nēsis eutelē me tina kai oudenos axion logou par tois pollois deiknysin " hymeis de oude toutou lamda- A nete aisthēsin, oude ginōschein to plēmmeloumenon boulesthe. To gar « Eipate " En tini ephaulisamen to onoma so)? » touto dēloi - ouk epeidē rhēmasi toioutois echechrēnto, all᾽ epeidē logismous toioutous ekektēnto. Eita kai tou phaulismou legei ta aitia,
6. "A son honors his father, and a servant will fear his master; and if I am a father, where is my honor? And if I am Lord, where is my fear? says the Lord Almighty." Two dispositions, he says, govern all who are ruled, love and fear; but the one befits sons and the other servants. I have given you a share in both names; for I called you not only servants but also sons: "For I said: You are gods, and all sons of the Most High." And: "I have begotten sons and raised them up." And: "Israel is my firstborn son." If, then, you embrace the name of sons, show the honor which you ought to hasten to offer as to a father. But if you take yourselves to be servants, why do you not have the fear that servants ought to have, and that when you have such a Lord, who rules over all things, visible and invisible alike? Up to this point he has reproached them all in common; from here he makes his accusation by groups. And first he exposes the offenses of the priests, since they deserved the greater charges, not only transgressing themselves but becoming a pattern of transgression for the others: "You priests who despise my name, and you said: In what have we despised your name?" Your contempt for the priestly service makes me seem to the many cheap and of no account; and you do not even perceive this, nor do you wish to recognize the offense. For this is what "You said: In what have we despised your name?" shows: not that they used such words, but that they had such thoughts. Then he also tells the causes of the contempt:
Mal 1:6 (quotation, high confidence) · Ps 82:6 (81:6 LXX) (quotation, high confidence) · Isa 1:2 (quotation, high confidence) · Exod 4:22 (quotation, high confidence)
Notes and citation
Summary: God, Israel's Father and Lord, receives neither honor nor fear, and the priests above all despise his name.
- Lemma: Mal 1:6. Quotations: Ps 82:6 (LXX 81:6); Isa 1:2; Exod 4:22.
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-6
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.1.7PG 81
ζ΄. ε Προσάγοντες πρὸς τὸ θυσιαστήριόν μου τοὺς ἄρτους ἡλισγημένους, καὶ εἴπατε " Ἔν τίνι ἡλισγήσαμεν αὐτούς; Ἐν τῷ λέγειν ὑμᾶς" Τράπεζα Κυρίου σατε "δ, » Τοὺς ἠλισγημένους οἱ περὶ τὸν ᾿Ακύλαν τοῦ, οὐ κατὰ νόμον εἰργασμένους, ἀλλὰ παρανόμω: γεγενημένους. Ταῦτα δὲ ἑἐτολμᾶτε, οὐκ ἡγούμενοι σεπτὴν εἶναι τὴν ἀφιερωμένην μοι τράπεζαν. Εἰ γὰρ ἐκείνῃ τὸ ") προσῆκον ἀπενείμετε σέδας, πάσης ἂν ἠξιώσατε σπουδῆς τὰ ἐπ᾽ αὐτῆς μοι προσφερόμενα. Ἔπειτα οὐ δεσποτικῶς, ἀλλὰ πατρικῶς αὐτοῖς ἐγκαλεῖ, ὅτι καὶ τυφλὰ καὶ χωλὰ προσέφερον θύματα, ἄρτια τοῦ νόμου σαφῶς ἱερατεύειν κελεύοντος. Καὶ δεικνὺς τὴν τῆς ἀσεδείας ὑπερθολήν᾽ « Προσάγαγε δὴ, φησὶν, αὐτὸ τῷ ἡγουμένῳ σου, εἰ προσδέξεται 3", εἰ λήψεται πρόσωπόν σου, λέγει Κύριος παντοχράτωρ. » Εἰ γὰρ ὁ τὴν αὐτὴν σοι περικείμενος φύσιν ὕδριν ἡγεῖται καὶ παροινίαν τὴν τοιαύτην τιμὴν, καὶ οὐδὲ παρόντα ἐρυθριᾷ σε, ἀλλὰ τὸ κακῶς πρώοσφερόμενον ἀποπέμπεται δῶρον, σκόπησον, ἡλίκον ἐστὶν ἀσέθδημα τὸ τῷ Δημιουργῷ τῶν ὅλων τοιαῦτα προσφέρειν. Εἶτα χρήσασθαι μεταμελείᾳ συμόουλεύει, καὶ τὴν οἰκείαν εὐμένειαν ὑπισχνεῖται.
z΄. e Prosagontes pros to thysiastērion mou tous artous hēlisgēmenous, kai eipate " En tini hēlisgēsamen autous? En tǭ legein hymas" Trapeza Kyriou sate "d, » Tous ēlisgēmenous hoi peri ton ᾿Akylan tou, ou kata nomon eirgasmenous, alla paranomō: gegenēmenous. Tauta de heetolmate, ouk hēgoumenoi septēn einai tēn aphierōmenēn moi trapezan. Ei gar ekeinę̄ to ") prosēkon apeneimete sedas, pasēs an ēxiōsate spoudēs ta ep᾽ autēs moi prospheromena. Epeita ou despotikōs, alla patrikōs autois enkalei, hoti kai typhla kai chōla prosepheron thymata, artia tou nomou saphōs hierateuein keleuontos. Kai deiknys tēn tēs asedeias hypertholēn᾽ « Prosagage dē, phēsin, auto tǭ hēgoumenǭ sou, ei prosdexetai 3", ei lēpsetai prosōpon sou, legei Kyrios pantochratōr. » Ei gar ho tēn autēn soi perikeimenos physin hydrin hēgeitai kai paroinian tēn toiautēn timēn, kai oude paronta erythrią se, alla to kakōs prōospheromenon apopempetai dōron, skopēson, hēlikon estin asethdēma to tǭ Dēmiourgǭ tōn holōn toiauta prospherein. Eita chrēsasthai metameleią symoouleuei, kai tēn oikeian eumeneian hypischneitai.
7. "Bringing to my altar polluted loaves, and you said: In what have we polluted them? In your saying: The table of the Lord [is despised]." The "polluted" loaves Aquila and his school [render …], that is, made not according to the law but lawlessly. These things you dared, not thinking the table dedicated to me venerable. For had you given it the fitting reverence, you would have thought what is offered to me upon it worthy of all zeal. Then he charges them not as a master but as a father, that they offered blind and lame victims, though the law clearly commanded them to sacrifice perfect ones. And showing the excess of the impiety: (8) "Bring it, then," he says, "to your governor, whether he will accept it, whether he will receive your person, says the Lord Almighty." For if one who has the same nature as you considers such an honor an insult and drunken outrage, and does not respect you even when you are present, but sends back the badly offered gift, consider how great an impiety it is to offer such things to the Creator of all. Then he counsels them to use repentance and promises his own favor.
Textual problem in this passage: see the notes.
Mal 1:7 (quotation, high confidence) · Mal 1:8 (quotation, high confidence) · Lev 22:22 (allusion, high confidence) · Deut 15:21 (allusion, medium confidence)
Notes and citation
Summary: The priests insult God by offering defiled bread and blind and lame victims that no human governor would accept.
- Lemma: Mal 1:7; Theodoret paraphrases 1:8a and quotes 1:8b. Aquila's rendering is lost in the scan. The law: Lev 22:22; Deut 15:21.
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-7
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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.
12.1.9PG 81
θ΄. « Καὶ" νῦν ἐξιλάσχεσθε τὸ πρόσωπον τοῦ θεοῦ ὑμῶν, καὶ δεήθητε αὐτοῦ, ν ἵνα ἐλεήσῃ ὑμᾶς. Καὶ πλείονα αὐτοῖς αἴσθησιν ἐντιθεὶς τοῦ τολμήματος, ἐναργέστερον ποιΞξῖται τὸν ἔλεγχον Ἐν χερσὶν ὑμῶν γέγονε ταῦτα, οὐ πατρῴαν ὑμῖν ἐγκαλῶ παρανομίαν, ἀλλ᾽ ἔτι καὶ νῦν ὑφ᾽ ὑμῶν τολμωμένην. « Εἰ λήψομαι ἐξ ὑμῶν πρόσωπα; λέγει Κύριος παντοχράτωρ. » Τοῦτο 3 κατ᾽ ἐρώτησιν ἀναγνωστέον " Δίχα γὰρ μεν΄. εΔιότι καὶ ἐν ὑμῖν συγχλεισθήσονται θύραι, καὶ οὐκ ἀνάψετε"δ τὸ θυσιαστήριόν μου δωρεάν. » Ἐξπειδὴ δὲ ἀναλγησίαν ἐσχάτην νοσεῖτε, οἶδα ὡς τῆς ἐμῆς ὑμᾶς αὐλῆς ἀποπέμψομαι, καὶ οἷόν τινας θύρας ἀποχλείσω, τὴν κατὰ νόμον παύων λατρείαν ᾿ οὐ γὰρ ἀνέξομαι μάτην θυσίας προσφέρεσθαι, οὐδενὸς τὴν ἐντεῦθεν ὄνησιν δεχομένον. Οὕτως Ἰουδαίοις προαγορεύσας 3 τῆς νομικῆς ἱερουργίας τὴν παῦλαν, τὴν καθαρὰν καὶ ἀναίμακτον τῶν ἐθνῶν προκηρύττει θυσίαν. Καὶ πρῶτον μὲν πρὸς αὐτοὺς Ἰουδαίου: φησίν " εΟὐχ ἔστι μοι ' θέλημα ἐν ὑμῖν, λέγει Κύριος παντοχράτωρ ἢ, καὶ θυσίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν. » Εἶτα τῶν ἐθνῶν προδηλοῖ τὴν εὐσέθειαν " … Ο θείαν πρόῤῥησιν ἀπεδλήθησαν" διό φησιν πρὸς …
th΄. « Kai" nyn exilaschesthe to prosōpon tou theou hymōn, kai deēthēte autou, n hina eleēsę̄ hymas. Kai pleiona autois aisthēsin entitheis tou tolmēmatos, enargesteron poiXxitai ton elenchon En chersin hymōn gegone tauta, ou patrǭan hymin enkalō paranomian, all᾽ eti kai nyn hyph᾽ hymōn tolmōmenēn. « Ei lēpsomai ex hymōn prosōpa? legei Kyrios pantochratōr. » Touto 3 kat᾽ erōtēsin anagnōsteon " Dicha gar men΄. eDioti kai en hymin synchleisthēsontai thyrai, kai ouk anapsete"d to thysiastērion mou dōrean. » Expeidē de analgēsian eschatēn noseite, oida hōs tēs emēs hymas aulēs apopempsomai, kai hoion tinas thyras apochleisō, tēn kata nomon pauōn latreian ᾿ ou gar anexomai matēn thysias prospheresthai, oudenos tēn enteuthen onēsin dechomenon. Houtōs Ioudaiois proagoreusas 3 tēs nomikēs hierourgias tēn paulan, tēn katharan kai anaimakton tōn ethnōn prokēryttei thysian. Kai prōton men pros autous Ioudaiou: phēsin " eOuch esti moi ' thelēma en hymin, legei Kyrios pantochratōr ē, kai thysian ou prosdexomai ek tōn cheirōn hymōn. » Eita tōn ethnōn prodēloi tēn eusetheian " … O theian prorrhēsin apedlēthēsan" dio phēsin pros …
9. "And now propitiate the face of your God and entreat him," that he may have mercy on you. And instilling in them a fuller sense of their audacity, he makes the reproof more vivid: "These things have come about by your hands": I do not charge you with your fathers' lawlessness, but with what you still dare even now. "Shall I receive your persons? says the Lord Almighty." This must be read as a question; for apart from … (10) "For the doors will also be shut among you, and you will not kindle my altar for nothing." Since you suffer from the utmost insensibility, I know that I will send you away from my court and, as it were, shut the doors, putting an end to the worship according to the law; for I will not bear that sacrifices be offered in vain, when no one receives benefit from them. Having thus foretold to the Jews the end of the sacrificial service of the law, he proclaims in advance the pure and bloodless sacrifice of the nations. And first he says to the Jews themselves: "I have no pleasure in you, says the Lord Almighty, and I will not accept a sacrifice from your hands." Then he reveals in advance the piety of the nations. … were cast off according to the divine prediction; therefore he says to …
Textual problem in this passage: see the notes.
Mal 1:9 (quotation, high confidence) · Mal 1:10 (quotation, high confidence)
Notes and citation
Summary: God calls the priests to repent, foretells that he will shut the temple and end the sacrifices of the law, and announces the pure sacrifice of the nations.
- Lemma: Mal 1:9; Theodoret goes on to 1:10. His reading of 1:10 as the end of the Jewish sacrificial worship is translated as written. Several lines are lost in the scan with Migne's Latin column, which is removed (…).
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): σαρίεἰ5, πος δε ἰςἰιμῃ ΘΟΖΠπΟβΟΘΓῈ νὰ} 18. ΠῚ ἃ θη πὶ : 108, οἱ ἀἰϊχἰδι}5 : [π φιο ρο] αἱ εἰ θη παν 8 Πρὸ ϑᾶπι. [8] θεϊηάε ποὰ 65. ρυβδάϊιυδ, εουίαν εἰ λ) οἱ Παρ πι οχ᾿ 5: πὶ δἰς ιν. δῖ. [0 φυλαὶ νο 9 μοῦ ἱπίεγγορϑι! ποι ἰοφοπάυπι οϑὶ - Αἢ δἰῃδ ραεἴ μοι διιοδοπάσιϊ8 ᾿Ἰηουπὶ Δ] Ἄγ φγϑι18. » Οὐ δυ- Ὁ ἰδείοης. Νοη πίη οὐπῇ δὰ ποι ηθη {188 1676 εἰ ἴῃ αἱ οἱ πὶ, μ6ς ἴῃ πιοηῖα ἴος, πδῆ 6 ἰν αὐ αδ]ἀὰ θεὶ εὐ]οἱ νἱ εἰ πιάγιι τ 40} ἀ πὶ ἢ δὶ : αν αἰεὶ! → … ; Π {8 651, οἱ 481 βυ ρο ρος τη βοὰ δἰ πὶ οἴ πὶ Δρρθ 6115 (Αἰ ϊὰ χη! ο δ ογα οἱ ἰάθογα - ες. 15. «ε Εἰ ἀἰχίδι}5 : Ηδο ἐδ δ) οἰἴοπα → ….
Topics: Eucharist
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-9). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-9
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.1.11PG 81
ια΄, Διότι" ε ᾿Απὸ ἀνατολῶν ἡλίου, καὶ" ἕως δὺυσμῶν, τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσι, καὶ ἐν παντὶ τόπῳ θυμίαμα " προσάγεται" τῷ ὀνόματί μου, καὶ θυσία καθαρά᾽ διότι μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσι, λέγει Κύριος παντοχράτωρ. » Ὑμᾶς μὲν οὖν ἀπώσομαι παντελῶς - βδελύττομαι γὰρ κομιδῇ τὰ παρ' ὑμῶν γινόμενα " διότι καὶ τὰ; παρ᾽ ὑμῶν προσφερομένας ἀποστρέφομαι θυσίας " ἀνθ᾽ ὑμῶν δὲ πᾶσαν ἔχω σεδομένην τὴν οἰκουμένην. Οἱ γὰρ πᾶσαν οἰκοῦντες τὴν γῆν, ἣν ἥλιος ἀνίσχων τε καὶ δυόμενος καταλάμπει, καὶ θυμίαμά μοι προσοίσουσι πανταχοῦ, καὶ τὴν θυσίαν ἱερεύσουσι τὴν καθαρὰν καὶ φίλτν ἐμοί. Γνώσονται γάρ μου τὸ ὄνομα, καὶ τὸ βούλημα, καὶ τὸ πρόσφορον προπάξουτι σέθας. Οὕτω καὶ ὁ Κύριος πρὸς τὴν Σαμαρεῖτιν ἔφη " ε Γύναι, πίστευσόν Ὦ μοι, ὅτι ἔρχεται ὥρα, καὶ νῦν ἐστιν ἵ, ὅτε οὔτε ἐν τῷ ὄρει τούτῳ, οὔτε ἐν Ἱεροσολύμοις προτχυνήσετε τῷ Πατοί.»--- Πνεῦμα γὰρ ὁ θεὸς, καὶ τοὺς προσχυνωῦντας αὐτὸν ἐν πνεύματι καὶ ἀληθείᾳ δεῖ προσγυνεῖν. » Ταῦτα πεπαιδευμένος ὁ μακάριος Παῦλος, ἐν παντὶ τόπῳ κελεύει προσεύχεσθαι, αἴροντας ὃ ὁσίους χεῖρας χωρὶς ὀργῆς καὶ διαλογισμῶν. Καὶ ὁ θεῖο; δὲ Μ΄λαχίας σαφῶς ἡμᾶς διὰ τούτων ἐδίδαξε τὴν νῦν πολιγραμμένη τῶν ἱερέων λατρεία, κᾶς δὲ τόπος ἐπιτίδξιος εἰς τὴν τοῦ Θεοῦ θεραπείαν νενόμισται “ καὶ τῶν μὲν ἀλόγων θυμάτων τέλος ἔλαθεν ἡ σφαγῇ, μόνος δὲ ὁ ἄμωμος ἁμνὸ; ἱερξύεται, ὁ αἴρων ἁμαρτίαν τοῦ κόσμου, καὶ ὥσπερ τ' σύμβολον ἀρετῆς τὸ εὐῶδες θυμίαμα. Ἰουδαῖοι δὲ κατὰ “ἣν τῆς τὴν αὖτοὺς ἡ « Ὅτι μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσιν. Ὑμεῖς δὲ βεδηλοῦτε αὐτὸ, ἐν τῷ λέγειν ὑμᾶς; " Τράἐξουδένωται βρώματα. αὐτοῦ. ν» Εἰς τοσαύτην γὰρ ἀσέδειαν ἐξετράπητε, ὡς μὴ μόνον παρανόμως προῖφέρειν, ἀλλὰ καὶ εὐτελῆ προσαγορεύειν τὴν ἀφιερωμένην μοι τράπεζαν ’ καὶ ἐγκαλούμενοι, τί δήποτε τοιαῦτα δῶρα προσφέρετε, εἰπεῖν τετολμήχατε, ὡς Καὶ ταῦτα μετὰ πολλῶν ἱδρώτων καὶ χόπων γοόμεν, Οὗ χάριν καὶ ταύτης ὑμᾶς γυμνώσω τῆς εὑπορίας " ταῦτα γὰρ διὰ τῶν ἐπαγομένων ἐσήμανε.
ia΄, Dioti" e ᾿Apo anatolōn hēliou, kai" heōs dyysmōn, to onoma mou dedoxastai en tois ethnesi, kai en panti topǭ thymiama " prosagetai" tǭ onomati mou, kai thysia kathara᾽ dioti mega to onoma mou en tois ethnesi, legei Kyrios pantochratōr. » Hymas men oun apōsomai pantelōs - bdelyttomai gar komidę̄ ta par' hymōn ginomena " dioti kai ta? par᾽ hymōn prospheromenas apostrephomai thysias " anth᾽ hymōn de pasan echō sedomenēn tēn oikoumenēn. Hoi gar pasan oikountes tēn gēn, hēn hēlios anischōn te kai dyomenos katalampei, kai thymiama moi prosoisousi pantachou, kai tēn thysian hiereusousi tēn katharan kai philtn emoi. Gnōsontai gar mou to onoma, kai to boulēma, kai to prosphoron propaxouti sethas. Houtō kai ho Kyrios pros tēn Samareitin ephē " e Gynai, pisteuson Ō moi, hoti erchetai hōra, kai nyn estin hi, hote oute en tǭ orei toutǭ, oute en Hierosolymois protchynēsete tǭ Patoi.»--- Pneuma gar ho theos, kai tous proschynōyntas auton en pneumati kai alētheią dei prosgynein. » Tauta pepaideumenos ho makarios Paulos, en panti topǭ keleuei proseuchesthai, airontas ho hosious cheiras chōris orgēs kai dialogismōn. Kai ho theio? de M΄lachias saphōs hēmas dia toutōn edidaxe tēn nyn poligrammenē tōn hiereōn latreia, kas de topos epitidxios eis tēn tou Theou therapeian nenomistai “ kai tōn men alogōn thymatōn telos elathen hē sphagę̄, monos de ho amōmos hamno? hierxyetai, ho airōn hamartian tou kosmou, kai hōsper t' symbolon aretēs to euōdes thymiama. Ioudaioi de kata “hēn tēs tēn autous hē « Hoti mega to onoma mou en tois ethnesin. Hymeis de bedēloute auto, en tǭ legein hymas? " Traexoudenōtai brōmata. autou. n» Eis tosautēn gar asedeian exetrapēte, hōs mē monon paranomōs proipherein, alla kai eutelē prosagoreuein tēn aphierōmenēn moi trapezan ’ kai enkaloumenoi, ti dēpote toiauta dōra prospherete, eipein tetolmēchate, hōs Kai tauta meta pollōn hidrōtōn kai chopōn goomen, Hou charin kai tautēs hymas gymnōsō tēs heuporias " tauta gar dia tōn epagomenōn esēmane.
11. "For from the rising of the sun to its setting my name has been glorified among the nations, and in every place incense is offered to my name, and a pure sacrifice; for my name is great among the nations, says the Lord Almighty." You, then, I will thrust away completely, for I utterly abhor what you do; and therefore I turn away from the sacrifices you offer; but instead of you I have the whole world worshiping me. For those who inhabit the whole earth, which the sun lights up as it rises and sets, will offer me incense everywhere and sacrifice the pure sacrifice dear to me. For they will know my name and my will, and will offer the fitting reverence. So too the Lord said to the Samaritan woman: "Woman, believe me, the hour is coming, and now is, when neither on this mountain nor in Jerusalem will you worship the Father. … God is spirit, and those who worship him must worship in spirit and truth." Taught these things, the blessed Paul bids us pray in every place, lifting up holy hands without anger or disputing. And the divine Malachi has clearly taught us by these words the [order] now [in force]: the … worship of the priests [has ceased], and every place is considered suitable for the service of God; the slaughter of irrational victims has come to an end, and only the spotless Lamb is sacrificed, who takes away the sin of the world, and the fragrant incense, like a symbol of virtue. But the Jews, according to … (12) "For my name is great among the nations. But you profane it by your saying: The table [of the Lord is polluted, and the] foods [set on it] are despised." For you have turned to such impiety that you not only offer lawlessly but even call the table dedicated to me cheap; and when charged with offering such gifts, you have dared to say: "And these we [provide] with much sweat and toil." For this reason I will strip you of this abundance too; for he signified this by what follows.
Textual problem in this passage: see the notes.
Mal 1:11 (quotation, high confidence) · Mal 1:12 (quotation, high confidence) · John 4:21 (quotation, high confidence) · John 4:23 (quotation, high confidence) · John 4:24 (quotation, high confidence) · 1 Tim 2:8 (allusion, high confidence) · John 1:29 (allusion, high confidence)
Notes and citation
Summary: The pure sacrifice offered in every place among the nations is the Christian worship in which the spotless Lamb alone is sacrificed, replacing the Jerusalem sacrifices, as Christ told the Samaritan woman.
- Lemma: Mal 1:11; Theodoret goes on to 1:12. Quotations: John 4:21, 23–24; 1 Tim 2:8; John 1:29. Words are lost in the scan in the conclusion drawn from the verse and in the lemma of 1:12 (…, or supplied in brackets from the LXX or by sense).
Topics: Eucharist
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-11
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.1.13PG 81
ιγ΄. ε Καὶ εἴπατε Ταῦτα ἐκ κακοπαθείας ἐστί. Ὁ Καὶ ἐξεφύσησα αὐτὰ, λέγε: Κύριος παντοχράτωρ. ν … μάτων, καὶ ὑποσχομένοις ἱερεῖα ταῦτα προσοΐσειν, καὶ καταλιμπάνουτιν μὲν ἐκεῖνα, ἄλλα δὲ ἀντ᾽ ἐχεὶγων πεπηρωμένα προσφέρουσι. Δι᾿ αὐτῶν γὰρ, φησὶ, μαθεῖν ὑμᾶς δεῖ τῶν πραγμάτων τῆς ἐμῆς βασιλείας καὶ δυναστείας τὸ μέγεθος, ὃ γνώριμον ποιήσω πᾶσι …
ig΄. e Kai eipate Tauta ek kakopatheias esti. Ho Kai exephysēsa auta, lege: Kyrios pantochratōr. n … matōn, kai hyposchomenois hiereia tauta prosoïsein, kai katalimpanoutin men ekeina, alla de ant᾽ echeigōn pepērōmena prospherousi. Di᾿ autōn gar, phēsi, mathein hymas dei tōn pragmatōn tēs emēs basileias kai dynasteias to megethos, ho gnōrimon poiēsō pasi …
13. "And you said: These things come from hardship. And I blew them away, says the Lord Almighty." … animals, and promise to offer these as victims, but leave them aside and offer others in their place that are maimed. Through the events themselves, he says, you must learn the greatness of my kingdom and dominion, which I will make known to all …
Textual problem in this passage: see the notes.
Mal 1:13 (quotation, high confidence) · Mal 1:14 (allusion, high confidence)
Notes and citation
Summary: God rejects the maimed offerings of those who keep back their promised victims and will make his kingship known to all.
- Lemma: Mal 1:13; the rest of 1:13–14 and the start of the comment are lost in the scan (…). Migne's Latin column and footnotes are removed.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's footnotes read as Greek letters): Ἴ βυοη!οίυπι : το φασι ἃν 114, δὲ ἰπτε! σύ ητ νὰ. 21. → … ; ος. 651, ὅτι ἡ καὶ --- δεδύξ, Τὶ 9. Τοιν. 1 οἱ ᾿Υ͂,11. ες. ὁδὶ προσφέρεται, Ἴ καὶ νῦν ἔστ, 9. ἅμ1}0} Φοληη ἢ}. 6. → ….
Cite (SBL): Theodoret, Comm. Proph. min. 12.1.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-1-13
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-12-1-13) · 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.