Commentary on the Twelve Minor Prophets 11.3.1–11.7.14
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Preface 11, chapter 3
11.3.1PG 81
α΄, 8'. « Καὶ ἔδειξέ μοι Κύριος τὸν Ἰησοῦν, τὸν ἱερέα τὸν μέγαν, ἑστῶτα πρὸ προσώπου ἀγγέλου “5 Κυρίου, καὶ ὁ διάδολος εἰστήκει ἐκ δεξιῶν αὐτοῦ, τοῦ ἀντι» κεῖσθαι αὐτῷ. Καὶ εἶκε Κύριος πρὸς τὸν διάδολον " Ἐπιτιμήσαι Κύριος ἐν σοὶ, διάδολε, καὶ ἐπιτιμῆσαι Ἑύριος ἐν σοὶ, ὁ ἐκλεξάμενος τὴν Ἱερουσαλήμ. » Καὶ ταῦτα δὲ τύπος τῶν ἡμετέρων. Ὥσπερ γὰρ ἐκείνῳ τῷ Ἰησοῦ ἀρχιερεῖ ὄντι, καὶ τὰς ὑπὲρ τοῦ λαοῦ πρετθείας προσφέροντι τῷ Θεῷ, ἀντέκειτο λίαν ὁ ἀλάστωρ καὶ πονηρὸς διάδολος" οὕτως Ἰησοῦ τῷ μεγάλῳ ἀρχιερεῖ, τῷ κατὰ τὴν τάξιν Μελχ' σεδὲκ, τῷ αἴροντι τὴν ἁμαρτίαν τοῦ γχόσμου, πάλιν ὁ αὐτὸς οὗτος πολέμιος, ὑποσχελίσαι βουλόμένος " ἀλλὰ τούτῳ Ἰησοῦς 5 μὲν ὁ τοῦ Ἰωσεδὲκ οὐκ ἐπετίμησεν, ἀλλ᾽ ὁ τοῦ Ἰησοῦ Δεσπότης. Ἡνίχα δὲ Ἰησοῦ τῷ Σωτῆρι τῆς οἰκουμένης προσῆλθεν, ὑπ᾽ αὐτοῦ ἐπιτιμᾶται, οἷα δὴ ὑπὸ τοῦ Θεοῦ καὶ Δεσπότου, καὶ ἀκούει" ε Ὕπαγε ὀπίσω μου", Β Σατανᾶ. ν» Οὕτω τοίνυν ἀπαλλάξας τοῦ διαδόλου τὸν Ἰωσεδὲκ Ἰησοῦν, οἷα δὴ Θεὸς, ὁ Δεσπότης ἐπήγαγεν" « Οὐκ ἰδοὺ τοῦτο ὡς δαλὸς ἐξεσπασμένος ἐκ πυρός» Ἐπειδὴ γὰρ ἀρτίως ἀπὸ τῆς αἰχμαλωσίας ἔπανελγλυθότες, τὰ τῆς αἰχμαλωσίας ἐπεφέροντο σημεῖα, τὴν πενίαν, τὴν ἐρημίαν, εἰκότως αὐτοὺς δα ῖ᾽ν ὀνομάζει, Δα.λὸς δέ ἔστιν ἡμιφλεγὲς ξύλον ἀπὸ πυρὸς ἁρπαγέν. Εἶτα διηγεῖται πάλιν ὁ προφήττς, ὡς ἱμάτια μὲν πιναρὰ καὶ ἐῤῥυπωμένα ὁ ἀρχιερεὺς περιέχιιτο' ὁ δὲ τοῦ λαοῦ προστατεύων ἄγγελος "6 αὐτὸν τῆς ἐσθῆτος γυμνῶσαι. Καὶ διδάσκων, ὡς ἕτερόν τι διὰ τῶν ἱματίων αἰνίττεται, ἐπήγαγε" « Καὶ εἶπε πρὸς αὐτόν’ ᾿Ιδοὺ ἀφήρηκα ἀπὸ σοῦ τὰς ἀνομίας σου. » Εἰκὸς μὲν γὰρ ἣν καὶ αὐτὸν ἔχειν ὡς ἄνθρωπον τινὰ πλημμελήματα. Ἡγοῦμαι δὲ ὅτι οἷα δὴ ἀρχιερεὺς ᾧκχειοῦτο τὴν τοῦ λαοῦ παρανομίαν, καὶ ὡς συνημαρτηχὼς ἐκείνοις τὰς δεήσεις πρησέφερξε " καὶ τούτου χάριν, ὡς οἰκείαν ἄφεσιν δέχεται τῆς τοῦ λαοῦ παρανομίας τὴν ἄφεσιν. ᾿Αλλὰ ΥΧρ οὕτω, φησὶν, ἀπαλλαγεὶς τοῦ πενθιχοῦ σχήματὸς, καὶ τοὺς θυμηδίας μεστοὺς δεξάμενος λόγους, ἀπιλαμθάνει καὶ τὴν τῆς ἱερωσύνῃ: στολήν. Παρεγγυᾷ γὰρ τοῖς παρεστῶσιν ὁ ἐκεῖνα εἰρηκώς τε καὶ δεδραχὼς, τόν τε ποδήρη αὐτὸν ἐνδύσαι, καὶ τὴν μίτραν καὶ τὴν κίδαριν ἐπιθεῖναι τῇ κεφαλῇ. Καὶ τούτων γενομένων, διαμαρτύρεται αὐτὸν ὁ ἅγιος ἄγγελος, καὶ φησι"
a΄, 8'. « Kai edeixe moi Kyrios ton Iēsoun, ton hierea ton megan, hestōta pro prosōpou angelou “5 Kyriou, kai ho diadolos eistēkei ek dexiōn autou, tou anti» keisthai autǭ. Kai eike Kyrios pros ton diadolon " Epitimēsai Kyrios en soi, diadole, kai epitimēsai Heurios en soi, ho eklexamenos tēn Hierousalēm. » Kai tauta de typos tōn hēmeterōn. Hōsper gar ekeinǭ tǭ Iēsou archierei onti, kai tas hyper tou laou prettheias prospheronti tǭ Theǭ, antekeito lian ho alastōr kai ponēros diadolos" houtōs Iēsou tǭ megalǭ archierei, tǭ kata tēn taxin Melch' sedek, tǭ aironti tēn hamartian tou nchosmou, palin ho autos houtos polemios, hyposchelisai boulomenos " alla toutǭ Iēsous 5 men ho tou Iōsedek ouk epetimēsen, all᾽ ho tou Iēsou Despotēs. Hēnicha de Iēsou tǭ Sōtēri tēs oikoumenēs prosēlthen, hyp᾽ autou epitimatai, hoia dē hypo tou Theou kai Despotou, kai akouei" e Hypage opisō mou", B Satana. n» Houtō toinyn apallaxas tou diadolou ton Iōsedek Iēsoun, hoia dē Theos, ho Despotēs epēgagen" « Ouk idou touto hōs dalos exespasmenos ek pyros» Epeidē gar artiōs apo tēs aichmalōsias epanelglythotes, ta tēs aichmalōsias epepheronto sēmeia, tēn penian, tēn erēmian, eikotōs autous da i᾽n onomazei, Da.los de estin hēmiphleges xylon apo pyros harpagen. Eita diēgeitai palin ho prophētts, hōs himatia men pinara kai errhypōmena ho archiereus periechiito' ho de tou laou prostateuōn angelos "6 auton tēs esthētos gymnōsai. Kai didaskōn, hōs heteron ti dia tōn himatiōn ainittetai, epēgage" « Kai eipe pros auton’ ᾿Idou aphērēka apo sou tas anomias sou. » Eikos men gar hēn kai auton echein hōs anthrōpon tina plēmmelēmata. Hēgoumai de hoti hoia dē archiereus hǭkcheiouto tēn tou laou paranomian, kai hōs synēmartēchōs ekeinois tas deēseis prēsepherxe " kai toutou charin, hōs oikeian aphesin dechetai tēs tou laou paranomias tēn aphesin. ᾿Alla YChr houtō, phēsin, apallageis tou penthichou schēmatos, kai tous thymēdias mestous dexamenos logous, apilamthanei kai tēn tēs hierōsynę̄: stolēn. Parengyą gar tois parestōsin ho ekeina eirēkōs te kai dedrachōs, ton te podērē auton endysai, kai tēn mitran kai tēn kidarin epitheinai tę̄ kephalę̄. Kai toutōn genomenōn, diamartyretai auton ho hagios angelos, kai phēsi"
1–2. "And the Lord showed me Jesus the great priest standing before the face of the angel of the Lord, and the devil stood at his right hand to oppose him. And the Lord said to the devil: May the Lord rebuke you, devil; may the Lord who chose Jerusalem rebuke you." These things too are a type of ours. For just as the avenging and wicked devil strongly opposed that Jesus, who was high priest and offered intercessions to God for the people, so this same enemy again [opposed] Jesus, the great high priest according to the order of Melchizedek, who takes away the sin of the world, wishing to trip him up. But it was not Jesus son of Josedek who rebuked him, but the Master of Jesus; whereas when he approached Jesus the Savior of the world, he is rebuked by him as by God and Master, and hears: "Get behind me, Satan." Having thus freed Jesus son of Josedek from the devil, the Master, as God, added: "Is not this like a brand plucked from the fire?" For since they had just returned from captivity and bore its marks, poverty and desolation, he rightly calls them a brand; a brand is a half-burnt piece of wood snatched from the fire. Then the prophet relates again that the high priest was clothed in dirty and soiled garments, and that the angel who protects the people [ordered those standing by] to strip him of the clothing. And teaching that he hints at something else through the garments, he added: "And he said to him: Behold, I have taken away your iniquities from you." It was likely that he too, as a man, had some offenses. But I think that, as high priest, he made the lawlessness of the people his own and offered the prayers as one who had sinned with them; and for this reason he receives the forgiveness of the people's lawlessness as his own forgiveness. And so, he says, freed from the garb of mourning and having received words full of joy, he also receives back the vestment of the priesthood. For the one who had said and done those things enjoins those standing by to clothe him in the long robe and to put the mitre and the turban on his head. And when these things had been done, the holy angel solemnly charges him and says:
Zech 3:1 (quotation, high confidence) · Zech 3:2 (quotation, high confidence) · Zech 3:3 (allusion, high confidence) · Zech 3:4 (quotation, high confidence) · Zech 3:5 (allusion, high confidence) · Heb 6:20 (allusion, high confidence) · John 1:29 (allusion, high confidence) · Matt 4:10 (quotation, high confidence)
Notes and citation
Summary: Satan's accusation of Jesus the high priest, rebuked by the Lord, prefigures the devil's attack on Christ the great high priest; the priest's filthy clothes, taken away, stand for the people's sins forgiven.
- Lemma: Zech 3:1–2; Theodoret goes on to 3:2b and paraphrases 3:3–5. Typology: Heb 6:20 (order of Melchizedek); John 1:29; Matt 4:10. Migne's footnotes and Latin column are removed; a few words lost with them 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 read as Greek; Migne's footnotes read as Greek letters): Καὶ Β δομιοδίαιιν τούτων → Καὶ τούτων; 6 εἰ μέν. "΄ ( κατέφυγεν. ἐ. ἴῃ (. → ; δἀπαι ποιίμοι 'θ. αἰϊηαἶδιι5. ἀς! 1588. ἔρο Εἴ ἴδηγο] ρίας οι] }. οἱ → .
Topics: Christology
Cite (SBL): Theodoret, Comm. Proph. min. 11.3.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-3-1
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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.
11.3.7PG 81
ζ΄. «Τάδε λέγει Κύριος παντοχράτωρ - Ἐὰν ἐν 5" ταῖς ὁδοῖς μου πορεύσῃ δ5, καὶ ἐχν τὰ προστά- Ὑματά μου φυλάξῃς ὅδ, καὶ σὺ διαχρινεῖς τὸν οἶκόν οὐ, καὶ ἐὰν φυλάσσῃς δ᾽ τὴν αὐλὴν μον, καὶ δώτω σο: ἀναστρεφομένους ἐν μέσῳ τῶν ἑστηκότων τούτῶν.» Τὴν ἱερατικὴν ἀξίαν ἀπολαθὼν, κατὰ τοὺς ἱερωσύνης πολιτεύου νόμους, φυλάττων ἅπαντα, ὅσα δρῇν διηγόρευτα, Ταῦτα γὰρ ποιῶν, καὶ σὺ ἐν ταύτῃ βιώσει τῇ τιμῇ, καὶ μέχρις ἐκγόνων παραπέμψεις τὸ γέρας, τῶν ἐκ σοῦ τὸν λαὸν τοῦτον οἰκονομούντων. Τοῦτο γὰρ εἶπε " ε Δώσω σοι ἀναστρεφομένους ἐν μέσι τῶν ἑστηκότων τούτων. »
z΄. «Tade legei Kyrios pantochratōr - Ean en 5" tais hodois mou poreusę̄ d5, kai echn ta prosta- Hymata mou phylaxę̄s hod, kai sy diachrineis ton oikon ou, kai ean phylassę̄s d᾽ tēn aulēn mon, kai dōtō so: anastrephomenous en mesǭ tōn hestēkotōn toutōn.» Tēn hieratikēn axian apolathōn, kata tous hierōsynēs politeuou nomous, phylattōn hapanta, hosa drę̄n diēgoreuta, Tauta gar poiōn, kai sy en tautę̄ biōsei tę̄ timę̄, kai mechris ekgonōn parapempseis to geras, tōn ek sou ton laon touton oikonomountōn. Touto gar eipe " e Dōsō soi anastrephomenous en mesi tōn hestēkotōn toutōn. »
7. "Thus says the Lord Almighty: If you walk in my ways and keep my commands, you also will judge my house; and if you guard my court, I will also give you men who walk about among these who stand here." Having received back the priestly dignity, live by the laws of the priesthood, keeping all that they prescribed. For if you do these things, you too will live in this honor and pass on the privilege to your descendants, those of your line who govern this people. For this is what he said: "I will give you men who walk about among these who stand here."
Zech 3:7 (quotation, high confidence)
Notes and citation
Summary: The restored high priest is promised that if he keeps God's ways his line will continue to govern the people.
- Lemma: Zech 3:7. Theodoret takes "men who walk about" as the high priest's successors.
Cite (SBL): Theodoret, Comm. Proph. min. 11.3.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-3-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-3-7
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-3-7) · 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.
11.3.8PG 81
τ΄. « ΓἌχουε δὴ, Ἰησοῦ ὁ ἱερεὺς ὁ μέγας, σὺ γαὶ ῦ οἱ πλησίον σου οἱ καθήμενοι πρὸ προσώπον σου, διότι ἄνδρες τερχτοσχόποι εἰσί, ν Τερατοσχόπους δὲ λέγει οὐκ ὥς τινες ὑπέλαδον οἰωνοσχόπους, καὶ χληδόσι κεχρημένους " οὐ γὰρ ἂν πρὸς τοιούτους τοιούτοις ἐχρήσατο λόγοις, οὐδ᾽ ἂν αὐτὸς ὁ Ἰησοῦς εὐτερὴς ὧν τὸν τοιοῦτον ἡσπάσατο σύλλογον " ἀλλὰ γνῶσιν αὐτοῖς μαρτυρεῖ, καὶ τὴν περὶ τὰ θεῖα ὅδ σπουδὴν, Τὰ γὰρ ὑκὸ τῶν προφητῶν διδόμενα τέρατα καὶ σημεῖα περισχοκοῦντες ὡς εὐσεύεῖς διετέλουν, καὶ τὸ τούτων ἀναμένοντες τέλος. Πρὸς πούτους τοίνυν καὶ τὸν Ἰησοῦν λέγει τὰ ἐπαγόμενα " «Διότι ἰδοὺ ἐγὼ ἄγω τὸν δοῦλόν μου, ᾿Ανατολῇ ὄνομα αὐτῷ ὅ7, (θη). Διότι λίθος ὃν δέδωκα πρὸ προσώπου Ἰησοῦ ὅν, ἐπὶ τὸν λίθον τὸν ἕνα ἑπτὰ ὀφθαλμοί εἰσιν. » Διακοσμήσας τὸν ἑερέα, καὶ τὸ μὲν πένθιμον ἀποδύπας σχῆμα, τὴν δὲ ἱερατικὴν ἐνδύσας στολὴν, καὶ τὸ πρακτέον ὑποδείξας, καὶ τὸ διαρκὲς ἐπὶ πλεῖστον τοῖς ἐγγόνοις ἐπαγγειλάμενος, εἰ τοὺς θεοὺς νόμους φυλάξοιεν, ἐπὶ τὸ βασιλικὸν μεταδαίνει γένος, καὶ τὸν Ζοροθάδελ ἔκγονον ὄντα τοῦ Ἐχονίου, ἀπὸ δὲ τοῦ Δαδὶδ τὸ γένος χατάγοντα, οὕτω περιφανῇ καὶ περίδλεπτον ὑπισχνεῖται ποιή σειν, ὡς τῷ λαμπροτάτῳ τῆς ἀνατολῆς φωτὶ πᾶραδάλλεσθαι. Τοῦτον λέγει δεδωκέναι τὸν λίθον πρὸ προσώπου τοῦ ἱερέως ἑπτὰ χοσμούμενον ὀφθαλμοῖς. Οὔτε δὲ τοὺς ὀφθαλμοὺς, ὀφθαλμοὺς νοητέον, οὔτε τὸν ἑπτὰ ἀριθμὸν ἐπὶ ῥητοῦ ἀριθμοῦ ληπτέον. γὰρ τῖς θείες χάριτος ἐνέργειαν ὀρθαλμοὺς προστγόρευσεν " ἑπτὰ δὲ αὑτοὺς ὠνόμασε, τὸ πλῖθος αὑτῆς καὶ τὸ μέγεθος διὰ τούτων σημαίνων. Οὕτω καὶ ἡ ὕλννα φασίν" « Στεῖρα ἕτεκεν ἑπτὰ,» οὔχ ὡρισμένον ἀριθμὸν λέγουσα, ἀλλὰ τὸ πλῆθος παραδηλοῦσα. Καὶ ὁ μακάριος Δαβίδ " «᾿Απόδος τοῖς γείτοσιν ἡμῶν ἑπταπλασίονα εἰς τὸν κόλπον αὐτῶν " δίκην. Αἰθον ὃὲ αὐτὸν ὀνομάζει διὰ τὸ στεῤῥὸν καὶ ἀκαταγώνιστον" ἄλλως τε δ᾽ καὶ τύπος ἣν τοῦ σπότου Χριστοῦ, ὃς λίθος ὑπὸ τῆς θείας πολλαχοῦ προσηγορεύθη Γρσφῆς. Ὃ μὲν γὰρ θειότατος ἔφη Β λαδίδ' Λίθον, ὃν ἀπεδοκίμασαν οἱ οἰκοδομοῦντες, οὗτος ἐγενέθη εἰς κεφαλὴν γωνίας. ν Διὰ δὲ τοῦ θεσπεσίου Ἡσαῖου ὁ τῶν ὅλων λέγει Θεός" « Ἰδοὺ τίθημι ἐν Σιὼν λίθον πολυτελῆ, ἐκλεκτὸν, ἀκρογωνιαῖον, ἔντιμον “', εἰς τὰ θεμέλια αὐτῆς, καὶ πᾶς ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ. » Οὕτω καὶ ὁ μακάριος Δανιὴλ εἶδε τμηθέντα ἀπὸ ὄρους λίθου ἄνευ χειρῶν, καὶ τὴν μὲν εἰκόνα πατάξαντα, καὶ τὰς ὕλας λεπτύναντα, γενόμενον δὲ εἰς ὅρος μέγας καὶ τὴν οἰκουμένην καλύψαντα. Ταῦτα πεπαιδευμένος καὶ ὁ μακάριος Παῦλος βοᾷ᾽ « Ἔπινον γὰρ ἐκ πνευματιχῇῆς ἀκολουθούσης πέτρας " ἡ δὲ πέτρα Ὧν ὁ Χριστός.» Καὶ πάλιν" εΘεμέλιον ἄλλον οὐδεὶς δύνατα! θεῖναι παρὰ τὸν κείμενον, ὅς ἐστιν Ἰησοῦς ὁ Χριστός.» Τοῦτον ἐν ἑαυτῷ φέρων τὸν λίθον ὁ Π Ζοροθάθδελ (ἐξ αὑτοῦ γὰρ τὸ κατὰ σάρκα βεδλάτῆχεν ὁ τῆς οἰκουμένης Σωτὴρ), εἰκότως καὶ αὐτὸς ὀνομάζεται λίθος, παντοδαποῖς διαλάμπων σμασιν. Οὕτω τὴν θεόσδοτον τοῦ Ζοροδάδελ ὑποδείξας χάριν, προλέγει καὶ τῆς λαμπρᾶς αὐτοῦ στρατηγίας τὰ τρόπαια" ε Ἰδοὺ ἐγὼ ὀρύσσω βόθρον, λέγει Κύριος παντοχράτωρ, καὶ ψηλαφήσω πᾶσαν τὴν ἀδικίαν τῇς γῆς ἐκείνης ἐν ἡμέρᾳ μιᾷ, » Ταῦτα περὶ τοῦ καὶ Μαγὼγ προηγόρευσεν, οἷς ἐν ἡμέρᾳ μιᾷ τὴν πανωλεθρίαν ἐπήγαγε" καὶ ἅπαντας κατ᾽ αὐτὸν 5; θανάτῳ παρέπεμψεν, ὃν τροπικῶς προσηγόρευσε βόθρον. Τούτου δὲ, φησὶν, γενομένου, ἅπαντες οἱ ὑπὸ τῷ Ζοροδάδελ στρατευόμενοι, οἷα δὴ νιχτ γενόμενοι, ἀδεῶς λοιπὸν ὑπὸ τὰς ἀμπέλους καὶ τὰς θήσονται, τὴν τῶν πολεμίων οὐ δειμαίνοντες ἔφοδον. Τούτων ὁ προφήτης ἀκούσας, καὶ ἐν τῇ θεωρίᾳ τῶν τοσούτων καὶ τοιούτων ἀποκαλύψεων γεγονὼς, ἔξω μὲν τῶν ἀνθρωπίνων πραγμάτων κατέστη, ὃν ἐκείνοῖς ὃὲ τὴν διάνοιαν ἔχων, ἐῴκει τινὶ λίαν χεχαρωμένῳ καὶ ὕπνῳ χατεχομένῳ " οὗ χάριν ὁ ἅγιος ἄγγελος, ὁ τοῦ τε λαοῦ προστατεύων, καὶ περὶ τὰς ὀπτας σἰὰς αὐτὸν ποδηγήσας ἁπάσας, α'-γ' Προσελθὼν, φησὶν, ἐξήγειρέ με, ὃν τρόπον ὅταν ἐξεγερθῇ ἄνθρωπος ἐξ ὕπνου αὐτοῦ. Καὶ εἶπε πρός με. Τί σὺ βλέπεις; Καὶ εἶπον - Ἑώρακα, καὶ ἰδοὺ λυχνία χρυσῇ ὅλη, καὶ τὸ λαμπάδιον ἐπάνω αὐτῆς, καὶ ἑπτὰ λύχνοι ἐπάνω αὐτῆς, καὶ ἑπτὰ ἐπαρυστρίδὲς τοῖς λύχνοις τοῖς ἐπάνω αὑτῆς. Καὶ δύο ἐλαῖαι ἐπάνω αὐτῆς, μία ἐκ δεξιῶν τοῦ λαμπαδίου αὐτῆς, καὶ μία ἐξ εὐωνύμων. » Καὶ ταῦτα δὲ πάντα αἰνί» Ὑματά ἔστιν ἑτέρων πραγμάτων. Νῦν γὰρ χρυσῆν εἰς τύπον τῆς θείας ἔδειξε προμηθείας, ἣ καὶ τὰ οὐράνια καὶ τὰ ἐπίγεια πρυτανεύει" οἱ δὲ ἑπτὰ «ύχγοι τῶν ἑπτὰ τῆς ἑδδομάδος ἡμερῶν ἰσάριθμοι, τὸ διηνεκὲς καὶ διαρκὲς τῆς θείας παραδηλοῦσι προνοίας" αἱ δὲ ἐπαρυστρίδες, αἱ τὸ ἔλαιον ἐπιχέουσαι, τὴν ἄφθονον φιλοτιμίαν τῆς τοῦ Θεοῦ φιλανθρωπίας σημαίνουσιν. Οὕτω διὰ τοῦ αμπαδίου τὴν τὰ πάντα χαταφωτίζουσαν χάριν ἡνίξατο. Δύο δὲ ἐλαίας ἐχστέρωθεν τεθηλυίας, τὴν βασιλείαν καὶ τὴν ἱερωσύνην ἐκάλεσε, τῇ θείᾳ χάριτι χοσμουμένας" τοὺς δὲ δύο κλάδους, τοὺς μέχρι τῶν λύχνων διήχοντας, τὸν Ἰησοῦν καὶ τὸν Ζοροθάθελ, τὸν μὲν ἐκ τῆς ἱερατικῇς, τὸν δὲ ἐκ τῆς βασιλικῆς βεδλαστηχότα φυλῆς. Ἐπειδὴ γὰρ τοῖς ἀνθρωπίνοις λογιαμοῖς χεχρημένοις ἄπιστον ἐδόκει καὶ λίαν ἀπίθανον, ἄνδρας ὀλίγους, καὶ πένητας, καὶ μόγις ὀψέ ποτε τὴν μακρὰν ἐχείνην αἰχμαλωσίαν διαφυγόνιας, τοσαῦτα καὶ τοιαῦτα κατορθῶσαι ἀνδραγαὁ Θεὸς, διδάσκων, ὡς οὐ τῆς αὐτῶν δυνάμεως, ἀλλὰ «ἧς αὐτοῦ χάριτός ἐστιν ἡ κατόρθωσις. Καὶ ταύτην τὴν ἑρμηνείαν παρ᾽ αὑτοῦ μεμαθήκαμεν τοῦ τὴν ὄψιν ἐχείνην ὑποδείξαντος Δεσπότου " τοῦ γὰρ προφήτου πυθομένου τὰ δειχθέντα τίνων ἐστὶ πραγμάτὼν αἰνίγματα, ὁ θεῖος ἄγγελος ἔφη" «Οὗτος ὁ λόγος Κυρίου πρὸς Ζοροθάδελ, λέγων - Οὐκ ἐν δυνάμει μεγάλη, οὐδὲ ἐν ἰσχύϊ, ἀλλ᾽ ἐν Πνεύματί μου, λέγει Κύριο; παντοχράτωρ. ν Μήτε εἰς τὴν “παροῦσαν εὐτέλειαν, ὦ Ζοροδάδελ, ἀποδλέπιων τῶν μήτε πάλιν κατορθώσας σαυτῷ τὴν νίκην ἐπιγράψῃ ὑπὸ “ γὰρ τῆς ἐμῆς βοηθούμενος χάριτος, τὸ κατὰ τῶν ἐθνῶν ἐχείνων τρόπαιον ἀναστήσεις. Εἶτα πρὸς αὑτοὺς ἐκείνους τρέπει τὸν λόγον.
t΄. « GAchoue dē, Iēsou ho hiereus ho megas, sy gai y hoi plēsion sou hoi kathēmenoi pro prosōpon sou, dioti andres terchtoschopoi eisi, n Teratoschopous de legei ouk hōs tines hypeladon oiōnoschopous, kai chlēdosi kechrēmenous " ou gar an pros toioutous toioutois echrēsato logois, oud᾽ an autos ho Iēsous euterēs hōn ton toiouton hēspasato syllogon " alla gnōsin autois martyrei, kai tēn peri ta theia hod spoudēn, Ta gar hyko tōn prophētōn didomena terata kai sēmeia perischokountes hōs euseueis dieteloun, kai to toutōn anamenontes telos. Pros poutous toinyn kai ton Iēsoun legei ta epagomena " «Dioti idou egō agō ton doulon mou, ᾿Anatolę̄ onoma autǭ ho7, (thē). Dioti lithos hon dedōka pro prosōpou Iēsou hon, epi ton lithon ton hena hepta ophthalmoi eisin. » Diakosmēsas ton heerea, kai to men penthimon apodypas schēma, tēn de hieratikēn endysas stolēn, kai to prakteon hypodeixas, kai to diarkes epi pleiston tois engonois epangeilamenos, ei tous theous nomous phylaxoien, epi to basilikon metadainei genos, kai ton Zorothadel ekgonon onta tou Echoniou, apo de tou Dadid to genos chatagonta, houtō periphanę̄ kai peridlepton hypischneitai poiē sein, hōs tǭ lamprotatǭ tēs anatolēs phōti paradallesthai. Touton legei dedōkenai ton lithon pro prosōpou tou hiereōs hepta chosmoumenon ophthalmois. Oute de tous ophthalmous, ophthalmous noēteon, oute ton hepta arithmon epi rhētou arithmou lēpteon. gar tis theies charitos energeian orthalmous prostgoreusen " hepta de hautous ōnomase, to plithos hautēs kai to megethos dia toutōn sēmainōn. Houtō kai hē hylnna phasin" « Steira heteken hepta,» ouch hōrismenon arithmon legousa, alla to plēthos paradēlousa. Kai ho makarios Dabid " «᾿Apodos tois geitosin hēmōn heptaplasiona eis ton kolpon autōn " dikēn. Aithon hoe auton onomazei dia to sterrhon kai akatagōniston" allōs te d᾽ kai typos hēn tou spotou Christou, hos lithos hypo tēs theias pollachou prosēgoreuthē Grsphēs. Ho men gar theiotatos ephē B ladid' Lithon, hon apedokimasan hoi oikodomountes, houtos egenethē eis kephalēn gōnias. n Dia de tou thespesiou Hēsaiou ho tōn holōn legei Theos" « Idou tithēmi en Siōn lithon polytelē, eklekton, akrogōniaion, entimon “', eis ta themelia autēs, kai pas ho pisteuōn ep᾽ autǭ ou mē kataischynthę̄. » Houtō kai ho makarios Daniēl eide tmēthenta apo orous lithou aneu cheirōn, kai tēn men eikona pataxanta, kai tas hylas leptynanta, genomenon de eis horos megas kai tēn oikoumenēn kalypsanta. Tauta pepaideumenos kai ho makarios Paulos boą᾽ « Epinon gar ek pneumatichę̄ēs akolouthousēs petras " hē de petra Hōn ho Christos.» Kai palin" eThemelion allon oudeis dynata! theinai para ton keimenon, hos estin Iēsous ho Christos.» Touton en heautǭ pherōn ton lithon ho P Zorothathdel (ex hautou gar to kata sarka bedlatēchen ho tēs oikoumenēs Sōtēr), eikotōs kai autos onomazetai lithos, pantodapois dialampōn smasin. Houtō tēn theosdoton tou Zorodadel hypodeixas charin, prolegei kai tēs lampras autou stratēgias ta tropaia" e Idou egō oryssō bothron, legei Kyrios pantochratōr, kai psēlaphēsō pasan tēn adikian tę̄s gēs ekeinēs en hēmerą mią, » Tauta peri tou kai Magōg proēgoreusen, hois en hēmerą mią tēn panōlethrian epēgage" kai hapantas kat᾽ auton 5? thanatǭ parepempsen, hon tropikōs prosēgoreuse bothron. Toutou de, phēsin, genomenou, hapantes hoi hypo tǭ Zorodadel strateuomenoi, hoia dē nicht genomenoi, adeōs loipon hypo tas ampelous kai tas thēsontai, tēn tōn polemiōn ou deimainontes ephodon. Toutōn ho prophētēs akousas, kai en tę̄ theōrią tōn tosoutōn kai toioutōn apokalypseōn gegonōs, exō men tōn anthrōpinōn pragmatōn katestē, hon ekeinois hoe tēn dianoian echōn, eǭkei tini lian checharōmenǭ kai hypnǭ chatechomenǭ " hou charin ho hagios angelos, ho tou te laou prostateuōn, kai peri tas optas sias auton podēgēsas hapasas, a'-g' Proselthōn, phēsin, exēgeire me, hon tropon hotan exegerthę̄ anthrōpos ex hypnou autou. Kai eipe pros me. Ti sy blepeis? Kai eipon - Heōraka, kai idou lychnia chrysę̄ holē, kai to lampadion epanō autēs, kai hepta lychnoi epanō autēs, kai hepta eparystrides tois lychnois tois epanō hautēs. Kai dyo elaiai epanō autēs, mia ek dexiōn tou lampadiou autēs, kai mia ex euōnymōn. » Kai tauta de panta aini» Hymata estin heterōn pragmatōn. Nyn gar chrysēn eis typon tēs theias edeixe promētheias, hē kai ta ourania kai ta epigeia prytaneuei" hoi de hepta «ychgoi tōn hepta tēs heddomados hēmerōn isarithmoi, to diēnekes kai diarkes tēs theias paradēlousi pronoias" hai de eparystrides, hai to elaion epicheousai, tēn aphthonon philotimian tēs tou Theou philanthrōpias sēmainousin. Houtō dia tou ampadiou tēn ta panta chataphōtizousan charin hēnixato. Dyo de elaias echsterōthen tethēluias, tēn basileian kai tēn hierōsynēn ekalese, tę̄ theią chariti chosmoumenas" tous de dyo kladous, tous mechri tōn lychnōn diēchontas, ton Iēsoun kai ton Zorothathel, ton men ek tēs hieratikę̄s, ton de ek tēs basilikēs bedlastēchota phylēs. Epeidē gar tois anthrōpinois logiamois chechrēmenois apiston edokei kai lian apithanon, andras oligous, kai penētas, kai mogis opse pote tēn makran echeinēn aichmalōsian diaphygonias, tosauta kai toiauta katorthōsai andragao Theos, didaskōn, hōs ou tēs autōn dynameōs, alla «hēs autou charitos estin hē katorthōsis. Kai tautēn tēn hermēneian par᾽ hautou memathēkamen tou tēn opsin echeinēn hypodeixantos Despotou " tou gar prophētou pythomenou ta deichthenta tinōn esti pragmatōn ainigmata, ho theios angelos ephē" «Houtos ho logos Kyriou pros Zorothadel, legōn - Ouk en dynamei megalē, oude en ischyï, all᾽ en Pneumati mou, legei Kyrio? pantochratōr. n Mēte eis tēn “parousan euteleian, ō Zorodadel, apodlepiōn tōn mēte palin katorthōsas sautǭ tēn nikēn epigrapsę̄ hypo “ gar tēs emēs boēthoumenos charitos, to kata tōn ethnōn echeinōn tropaion anastēseis. Eita pros hautous ekeinous trepei ton logon.
8. "Hear now, Jesus the great priest, you and your neighbors who sit before your face, for they are men who watch for portents." He calls them "watchers of portents" not, as some have supposed, as augurs and users of omens; for he would not have used such words to such men, nor would Jesus himself, being pious, have welcomed such a company; rather he bears witness to their knowledge and their zeal for divine things. For as pious men they continually watched for the portents and signs given by the prophets and awaited their outcome. To these, then, and to Jesus he says what follows: "For behold, I am bringing my servant; Dawn is his name. (9) For the stone which I have set before the face of Jesus: upon the one stone are seven eyes." Having adorned the priest, stripped off his garb of mourning and put on him the priestly vestment, shown him what he must do, and promised that his office would last a very long time for his descendants if they kept the divine laws, he passes on to the royal line, and promises to make Zerubbabel, a descendant of Jeconiah who traced his descent from David, so illustrious and admired that he will be compared to the brightest light of the dawn. He says that he has set this man as the stone before the face of the priest, adorned with seven eyes. Neither are the eyes to be understood as eyes, nor the number seven to be taken as a literal number. For he called the working of divine grace "eyes", and named them seven, signifying by them its abundance and greatness. So also Hannah says: "The barren has borne seven," not stating a definite number but indicating a multitude. And the blessed David: "Repay our neighbors sevenfold into their bosom." He names him a stone because of his firmness and invincibility; and besides, he was a type of Christ the Master, who is often called a stone by divine Scripture. For the most divine David said: "The stone which the builders rejected, this has become the head of the corner." And through the inspired Isaiah the God of all says: "Behold, I lay in Zion a costly stone, chosen, a cornerstone, precious, for its foundations, and everyone who believes in it will not be put to shame." So too the blessed Daniel saw a stone cut from a mountain without hands, which struck the image, crushed its materials, and became a great mountain and covered the world. Taught by these things, the blessed Paul too cries: "For they drank from a spiritual rock that followed them, and the rock was Christ." And again: "No one can lay another foundation besides the one that is laid, which is Jesus Christ." Zerubbabel, bearing this stone in himself (for from him the Savior of the world sprang according to the flesh), is rightly himself called a stone, shining with gifts of every kind. Having thus shown the God-given grace of Zerubbabel, he also foretells the trophies of his brilliant generalship: "Behold, I dig a pit, says the Lord Almighty, and I will feel out all the injustice of that land in one day." He foretold these things about [Gog] and Magog, on whom he brought total destruction in one day, sending them all together to death, which he called figuratively a pit. When this has happened, he says, all who serve under Zerubbabel, having become victors, will from then on [sit] fearlessly under their vines and their [fig trees], not dreading the attack of enemies. Hearing these things, and caught up in the contemplation of so many and such great revelations, the prophet was outside human affairs; and having his mind on those things, he was like someone in a deep stupor and held by sleep. For this reason the holy angel, who protected the people and had guided him through all the visions, (4:1–3) "came," he says, "and roused me, as when a man is roused from his sleep. And he said to me: What do you see? And I said: I have seen, and behold, a lampstand all of gold, and the bowl on top of it, and seven lamps on it, and seven pourers for the lamps on it; and two olive trees above it, one on the right of its bowl and one on the left." All these things too are riddles of other things. For he showed the golden [lampstand] as a type of divine providence, which governs the things of heaven and earth; the seven lamps, equal in number to the seven days of the week, indicate the continuity and constancy of divine providence; and the pourers, which pour on the oil, signify the abundant generosity of God's love for humankind. So by the bowl he hinted at the grace that enlightens all things. The two olive trees flourishing on either side he called kingship and priesthood, adorned with divine grace; and the two branches reaching to the lamps, Jesus and Zerubbabel, the one sprung from the priestly tribe and the other from the royal tribe. For since to those who used human reasoning it seemed incredible and very unlikely that a few poor men, who had only lately escaped that long captivity, could accomplish such great deeds of valor, … God, teaching that the achievement is not of their power but of his grace. We have learned this interpretation from the Master himself, who showed that vision; for when the prophet asked of what things the things shown were riddles, the divine angel said: (6) "This is the word of the Lord to Zerubbabel, saying: Not by great power nor by strength, but by my Spirit, says the Lord Almighty." Do not, O Zerubbabel, look at the present poverty …, nor again, when you succeed, ascribe the victory to yourself; for, helped by my grace, you will set up the trophy over those nations. Then he turns the discourse to the people themselves.
Zech 3:8 (quotation, high confidence) · Zech 3:9 (quotation, high confidence) · Zech 3:10 (allusion, high confidence) · Zech 4:1 (quotation, high confidence) · Zech 4:2 (quotation, high confidence) · Zech 4:3 (quotation, high confidence) · Zech 4:6 (quotation, high confidence) · 1 Sam 2:5 (quotation, high confidence) · Ps 79:12 (78:12 LXX) (quotation, high confidence) · Ps 118:22 (117:22 LXX) (quotation, high confidence) · Isa 28:16 (quotation, high confidence) · Dan 2:34 (allusion, high confidence) · Dan 2:35 (allusion, high confidence) · 1 Cor 10:4 (quotation, high confidence) · 1 Cor 3:11 (quotation, high confidence) · Ezek 38:2 (allusion, low confidence)
Notes and citation
Summary: The "stone" with seven eyes is Zerubbabel, a type of Christ the stone; the golden lampstand and two olive trees signify God's providence and the kingship and priesthood of Zerubbabel and Jesus, who succeed by God's Spirit, not their strength.
- Lemma: Zech 3:8; Theodoret goes on to 3:9, 3:9b–10, then 4:1–3 and 4:6, paraphrasing 4:4–5. "Dawn" (LXX Ἀνατολή) as a name of Zerubbabel is Theodoret's reading. The "pit" as the destruction of Gog and Magog in Zerubbabel's time is his own reading, as in his commentary on Haggai. Quotations: 1 Sam 2:5; Ps 79:12 (LXX 78:12); Ps 118:22 (LXX 117:22); Isa 28:16; Dan 2:34–35; 1 Cor 10:4; 1 Cor 3:11. Migne's Latin column and footnotes are removed; lost words are marked … or supplied by sense in brackets.
Notes on the original text
- Digital text corrected (Migne's Latin column and footnotes read as Greek letters; Migne's Latin column and marginal references read as Greek letters; Migne's Latin column read as Greek letters; Migne's footnotes and Latin column read as Greek letters; Migne's footnotes read as Greek letters): 586. πρὸ οἱ τ ἴῃ πὶ Γ[λεΐδηθ οὐ τὶ ἐπ οὐ ἀὐχία : ε θΔ00 110], 4Ὁΐ σοι ΟγΒοπτῸΓ ἴῃ πιο ϊθ οἱ δά ἃ οἱ 50 → πρὸ ; Ὁ [λοΐοπι 3οβῦμδ, 5 ὀφθαλμοί → ὀφθαλμοί; εἴ ἢ ἰβάπίι οἱ αι ἀσοπάπιη ο5βεῖ οε ἢ, δὲ αἴ Ὁ οἱ ἃ αἷϊ 56 ἀο 1586 σι δὲ, Ὀύ5, ἴῃ.. δὲ ἐν, θος, ἴῃ Δ’ 55 πορεύῃ, δ'ὴᾺ ἐν τοῖς προττάγματέ μου φυλάξῃ. ΝΑ διαφυλάξῃης. δ τὰ περὶ θεῖα. 5 ὄν, αὐτῷ, δὲ5. 'ῃ. Δ. ὅδ᾽ Δ ἔξωχα, δ΄ Ἴησι Δ γέθμι, τὸν. Α → ; θαι οἱ πλὰ}οὗ δὰ τρια, οἱ [δι ἰῃ οἱ οὐ δὶ ἀαἷς ἃ 1 Ἀορ. τι, ὃ. → ; 40 ( δέ, 61 ἔγτι Ο αὐδ} θεμέλιον. δ᾽ Οἱ κατὰ ταυτόν. → ; 5. ἴγ. προ, δά πιὸ: Ουἰά ἰὰ νἱύθε5 ἢ Εἰ ἀϊχὶ : Υἱ(ϊ, οἱ οἱ 66ἔθ 06 Γπᾶγυῃι, 40 οΓγδηΐ βιρογ ἰἢ πὰ. ΕἸ ἀφ Οἰἶ γα δι ρον 11- Ἰυά, υπᾶ ἃ ἀοχίογὶς ᾿Ἰλπνρδάϊδ, οἱ απ ἃ δἰ ϑιγὶ5.» φρο οὲ δἰ ται οηΐθυ8 πη 8 υἱ θην, ἱπογοά δα νἱάθθοῦ, δὰ δ ἰθι, ο ὑπὸ → ὑπὸ .
Topics: Christology
Cite (SBL): Theodoret, Comm. Proph. min. 11.3.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-3-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-3-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 11, chapter 4
11.4.7PG 81
ζ΄. «ε Τίς εἴ σὺ τὸ ὅρος τὸ μέγα τὸ πρὸ προσώπου Ἱωροδάδελ, τοῦ κατορθῶσαι;» Ἐπειδὴ γὰρ κκαὶ τὰ μυρία ἔθνη ἐκεῖνα ὄρος καλεῖ, καὶ τοῦ θείου ναοῦ τὴν οἰχοδομίαν κωλύσαι πειρώμενα, καὶ τοῦ λαοῦ τὸ λειπόμενον καταλῦσαι. ᾿Αλλ᾽ οὐδὲν ἰσχύσετε ταῦτα βουλευόμενοι. ε Ἑξοίσω γὰρ τὸν λίθον τῆς κληρονομίας, ἰσότητα χάριτος χάριτα αὑτῆς.» Ὃ δὲ λέγει τοιοῦτόν ἐστε᾽ κἂν μυριάκις λυττήσητε ἐμποδὼν τῷ Ζοροθάθδελ γιγνόμενοι, κενὰς ὑμῶν ἀποφανῶ τὰς ἐλπίδας" πάσης γὰρ αὐτὸν ἐμπλήσας χάριτος, καὶ τελείᾳ αὐτὸν χαταχοτμήσας χάριτι, καὶ στεῤῥὸν ἀποφήνας οἷα δὴ λίθον, ἄπαντας ὑμᾶς ὑπερ… ὥστε τὸ ἐλλεῖπον τῇ ἀνθρωπείᾳ δυνάμει ἀναπληρῶσαι καὶ δξισῶσαι τῇ ἄνωθεν χάριτι. Εἰνώσχετε τοίνυν, ὅτι αὖ χεῖρες Ζοροδόδελ ἐθεμελίωσαν τὸν οἶκον τοῦτον, καὶ αἱ χεῖρες αὐτοῦ ἐχτελοῦσιν αὐτὸν, καὶ δι᾽ αὐτῶν μαϑἤσεσθε τῶν πραγμάτων, ὅτι θείσις διακονούμενὸς λόγοις ταύτην ὑμῖν διεπόρθμευσα νὴν προφητείαν. «εὐ διότι τίς ἐξουδένωσεν εἰς ἥμέραφ μακράς δ :ν Ἕοικε τοῦτο τοῖς ἐν τῷ Δευτερονομέιρ᾽ τοῦ Θεοῦ λόγοις " « Ἐγὼ ἀποκτενῶ, καὶ ξὴν ποιῆσον" πατάξω, χἀγὼ ἰάσομαι. » Τοῦτο γὰρ καὶ ἐνταῦθα ἡμέρας μακρὰς, καὶ ἑδδομήχοντα ἑτῶν ἔργ μίαν χἀπεψηφισάμην αὐτῆς" οὕτω μοι ῥάδιον εἰς τὴν προτέραν αὐτὴν ἐπαναγαγεῖν εὐπραξίαν. … ὁρῶντες ε Χαρήσονται, καὶ ὄψονται τὸν χίθον τὸν χασσιτέρινον ἐν χειρὶ Ζοροδάδελ. ν Γνώσονται, φησὶ, διὰ τῆς πείραφ, ὡς ὁ νῦν παρ᾽ αὐτῶν καταφρυνούμενος Θεὸς, αὐτὸς διὰ τοῦ Ζοροδάδελ κατορθώσει τὴν νίκην. Τὸν γὰρ κασσίτερον ἐπ᾽ εὐτελείας ἐν» ταῦθα τέθεικεν. Ἐπειδὴ γὰρ καὶ ὁ θεῖδς νεὼς ἐμπέπρηστο, καὶ ὁ λαὸς ἐξηνδραπόδιστο, καὶ ἡ πόλις ἀνάστατος ἐγεγόνει, ὑπώπτευον δὲ ἅπαντες, οὐ διὰ" τὴν τοῦ λαοῦ παρανομίαν, ἀλλὰ διὰ τὴν ἀσθένειαν τοῦ παρ᾽ αὑτῶν τιμωμένου Θεσῦ, ταῦτα πάντα συμθῆναι, λίθον χασσιτέρινον κατὰ τὴν ἐχοίνων ὑπόνοιαν τὴν θείαν βοήθειαν προσηγόρευσε, διδάσκων ὅτι αὕτη ἡ παρὰ τῶν ἀπίστων εὐτελής τις νομιζομένη καὶ ἀσθενῆς, δι᾽ ἑνὸς ἀνδρὸς τοῦ Ζοροδάθελ τὴν οἱκείαν ἐπιδείξεται δύναμιν. Ὅθεν εὐθὺς ἐπήγαγεν " ε Ἑπτὰ οὗτοι ὀφθαλμοὶ Κυρίου εἰσὶν, οἱ ἐπιδλέποντες ἐπὶ πᾶσαν τὴν γῆν. » Ὁ γὰρ τῶν ἁπάντων "“Ἑφορός τε καὶ Πρύτανις, καὶ πάντα μὲν ἐφορῶν, πάντα δὲ ἀκούων, αὐτὸς ὑπερασπίσει 51 τοῦ Ζορο- -δάδελ. Ἑούτων οὕτως εἰρημένων, ἔρεται μὲν ὁ προφήτης περί τῶν ἑκατέρωθεν τῆς λυχνίας τεθηλυιῶν ἐλαιῶν, πυνθάνεται δὲ περὶ τῶν δύο κλάδων τῶν μέχρις αὐτῶν διηχόντων τῶν λύχνων, καὶ μανθάνει, ὅτι οἱ δύο υἱοὶ τῆς πιότητος, οἱ παρεστήκασι τῷ Κυρίῳ πάσης τῆς γῆς. Λέγει δὲ Ἰησοῦν τὸν ἀρχιερέα Καὶ Ζοραδάδελ τὸν στρατηγὸν, τὸν μὲν ἐκ τοῦ βασιλικοῦ, τὸν δὲ ἐκ τοῦ ἱερατικοῦ γένους ἀνθῇσαντα. ἵ Οὕτω ταῖς παντοδαπαῖς θεωρίαις τοὺς περὶ τῆς βασιλείας καὶ τῆς ἱερωσύνης βεδα:ωπάμενος λόγους, καὶ τῆς οἰκοδομίας τοῦ θείϑυ ναοῦ πρ:αγορεύσας τὰ πέλο:, ἀπειλῇ "᾽ τιμωρίας δεδίττεναι τοὺς ἀκούοντας, κακίας ἀποτρέπων, καὶ προτρέπων εἰς ἀρετήν" καὺ δείκνυσι τῷ προφήτῃ δρέπανον 1 μέγιστον αἰωρούβενον, καὶ διὰ τοῦ ἀέρος φερόμενον, δέκα μὲν τὸ εὗρος πήχεων, εἴκοσι δὲ τὸ μῆκος. Καὶ διδάσκεται, ὅτι αὕτη ἡ ἀρὰ, ἡ ἐχπορευομένη ἐπὶ πρόδωτον πάσης τῆς γῆς. « Διότι πᾶς ὁ κλέπτης ἐκ τούτου ἕω: θανάτου ἐχδιχεθήσεται "", (δ΄.) Καὶ ἐξοίδω αὐτὸ ᾽", λέγει Κύριος παντοχράτωρ, καὶ εἰσελεύσεται εἰς νὸν οἶκον τοῦ χλέπτον, καὶ εἰς τὸν οἶκον τοῦ ὀμνύοντος ἐπὶ 1" τῷ ὀνόματί μου ἐπὶ ψεύδει, καὶ καταλύσει ἐν μέσ τοῦ οἴκου αὐτοῦ, καὶ συντελέσει αὐτὸν, καὶ τὰ ξύλα αὖτοῦ, καὶ τοὺς λίθους αὐτοῦ. » ᾿Αρὰν τὴν τιμωρίαν ἐκάλεσε, τὴν κατὰ πάσης χωροῦσαν τῆς οἰκουμένης, καὶ τοῖς. τῆς ἀδικίας ἐργάταις ἐπαγομένην. Ἐδιδάχϑη δὲ διὰ τούτων καὶ ὁ προφήτης, καὶ ὁ λαὸς, ὡς πάντων ἀνθρώπων κριτῆς ἐστιν ὁ τῶν ὅλων Θεὸς, καὶ ἅπαντας ἀξίας εἰσπράξεται δίκας, πανῳλεθρίαν ἐπάγων οὐ μόνον τοῖς εἰς αὐτὸν ἀσεδοῦσιν, ἀλλὰ. καὶ τοῖς ἀδικοῦσι τὸν πέλας. Μὴ γάρ τις οἰόσθω, κατὰ κλεπτῶν μόνων καὶ ἐπιόρχων ταύτην γαγενῆσθαι τὴν ἀπειλὴν" κατὰ πάσης γὰρ παρανομίας τὴν ψῆφον ἐξήνεγκεν. Ἐπειδὴ γὰρ ὅλος ὁ νόμος καὶ οἱ προφῆται ἐν τούτῳ τῷ λόγῳ χρέμανται, ἐν τῷ, ε ᾿Αγαπῆσεις Κύριον τὸν Θεόν σου. ἐξ ὄλης τῆ: καρδίας σου, καὶ ἀγαπήσεις τὸν πλησίον φον ὡς σεαυτόν, » διὰ τῆς ἐπιορκίας, καὶ τῆς κλοπῆς, πᾶν εἶδος ἁμαρτίας συνήγαγεν. Ἡ μὲν γὰρ τῶν ὄρκων παράθασις ἀσεδείας ἐστὶ τὸ κεφάλαιον " ἀγάπης δὲ θείας ἔρημος ὁ τοιοῦτος. Ἢ δὲ κλοπὴ τὴν εἰς τὸν πέλας ἀδικίαν δηλοῖ οὐδεὶς ὃὲ ἀγαπῶν τὰν πλησίον ἀδικεῖν τοῦτον ἀνέξεται “ περιεχτιχὰ τοίνυν ἐστὶ τῶν ἄλλων νόμων ταῦτα τὰ κεφάλαια, καὶ εἰκότως τοῖς 1" παραθδάταις τὴν τιμωρίαν ἐχείνην ἠπείλησς. ε΄, ς΄.« Καὶ ἐξῆλθεν ὁ ἄγγελος ὁ λαλῶν ἂν ἐμοὶ, καὶ εἶπε πρός με" ᾿Ανάδλεψον τοῖς ὀφθαλμοῖς σου, καὶ ἴδε τί 3 τὸ ἐκπορευόμενον τοῦτο "6, Καὶ εἶπον " Τί ἔστι; Καὶ εἶπε " Τοῦτο τὸ μέτρον τὸ ἐκπορευόμενον. Καὶ εἶπεν: Αὕτη ἡ ἀδικία αὐτῶν ἐν πάσῃ τῇ γῇ. » Διδασκόμεθα καὶ ἡμεῖς διὰ τούτου, ὡς πάντα μέτρῳ καὶ σταθμῷ πρυτανεύει ὁ τῶν ὅλων Κύριος. Οὕτω καὶ τῷ ᾿Αδραὰμ. πάροικον ἔσεσθαι αὐτοῦ τὸ σπέρμα προαγορεύσας, καὶ τὴν αἰτίαν διδάσκει " « Οὔπρ γὰρ, φησὶν, ἀναπεπλήρωνται αἱ ἁμαρτία: τῶν ᾿Αμοῤῥαίων ἕως τοῦ νῦν. » Οὐδέπω, φησὶν, ἄξια πανωλεθρίας πεπλημμελήχασι " διόπερ οὐκ ἀνέξομαι νῦν αὐτοὺς παραδοῦναι σφαγῇ, ἀλλὰ τῆς παρανομίας τὸ μέτρον ἀναμενῶ. Οὕτω τοῖς ἐπὶ τοῦ Νῶε εἴκοσι καὶ ἑκατὸν ἔτεσι τὴν ζωὴν περιορίσας, ἐπειδὴ τὴν ἁμαρτίαν αὐξανομένην καὶ πλημμυροῦσαν εἶδεν, οὐκ ἀνέμεῖνε τὴν κυρίαν, ἀλλὰ τὴν προθεσμίαν συνέτεμε, καὶ τῷ ἑκατοστῷ ἔτει πᾶσιν ἐπήγαγε τὸν τῶν ὑδάτων “ κατακλυσμόν. ζ', η΄. « Καὶ ἰδοὺ τάλαντον μολίόδον καὶ ἰδοὺ γυνὴ μία ἐκάθητο ἐν μέσῳ τοῦ μέτρου. Καὶ εἶπεν Λὕτη ἐστὶν ἡ ἀνομία. Καὶ ἔῤῥιψεν αὑτὴν ἐν ἔσῳ τοῦ μέτρου, καὶ ἔῤῥιψε τὸ τάλαντον δ τοῦ μολίθδου εἰς τὸ στόμα αὐτῆς. » Τὴν μὲν οὖν ἀρετὴν μαργαρίτως ὁ θεῖος ἀπειχάξει λόγος ᾿ « Ὁμοία γάρ ἔσϑιν ἡ βασιλεία τῶν οὐρανῶν ἀνθρώπῳ 7" ζητοῦντι καλοὺς μαργαρίτας. » Τὴν δὲ τῆς ἁμαρτία: τιμωρίαν μόιλιδδον ἣ ἱερὰ προσαγορεύει Γραφή “ φύσει δὰ οὗτος βαρὺς, βαρύτατον δὲ καὶ τὸ τῆς ἁμαρτίας φορτίον. Καὶ τοῦτο ὁ θεῖος ἡμᾶς διδάσκει Δαδίδ" « Αἱ ἀνομίαι μον, λέγων, ὑπερῆραν τὴν κεφαλήν μου, ὡσεὶ φορτίον βαρὺ ἐδαρύνθησαν ἐπ᾽ ἐμέ. » Τοιγάρτοι καὶ ὁ θεσπέσιο: Ζαχαρίας ὁρᾷ μὲν τὴν ἁμαρτίαν ἐν τύπῳ γυναικὸς φαινομένην " ἐξ ἡδυπαθείας γὰρ τὰ πλείονα τίκτεται τῶν κακῶν. Ὁρᾷ δὲ τὴν τιμωρίαν καθάπερ τινὰ βαρύτατον μόλιδδον τῷ τῆς ἀνομίας ἐπικείμενον στόματι, κατὰ τὴν ψαλμῳδίαν τὴν λέγουσᾶν " ε« Πᾶσα ἀνομία ἐμφράξει τὸ στόμα Καρπὸς δὲ τῆς ἁμαρτίας αἰσχύνη. » Οὕτω καὶ ὁ μακάριος λέγει Παῦλος " « Ἐλευθερωθέντες ἀπὸ τῆς ἁμαρτίας, ἐδουλώθητε τῇ δικαιοσύνῃ" τίνα οὖν καρπὸν εἴχετε τότε ἐφ᾽ οἷς νῦν ἐπαισχύνεσθε; ν Ἐδιδάχθη τοίνυν ὁ προφήτης, ὡς τοῦ λαοῦ τὴν" ἁμαρτίαν ἔλυσεν ὁ Θεὸς, καὶ τὴν τιμωρίαν κατέπαυσεν. ᾿Αμέλει δύο θεωρεῖ γυναῖκας ὑποπτέρους, ῥοίζῳ τινὶ ςε- ᾿ρομένας" ἔποπος δὲ πτεροῖς, φηόϊν, ἐῴκει τὰ τούτων πτερά. Ὀξύτατον δὲ τοῦτο τὸ ὄρνεον, σάρχκα᾽ μὲν βραχεῖαν ἔχον, πτερὰ δὲ τῆς σαρκὸς μείζονα. Αὗται τοίνυν, φησὶ, λαθοῦῖσαι τὸ μέτρον ἐκεῖνο, διὰ μέσου τοῦ ἀέρος ἐφέροντο. Ἐγὼ δὲ τὸν θεῖον ἡρόμην ἄγγελον, ποῦ τὸ μέτρον αὗται κομίζουσι " καὶ ἐδεδάχθην ὡς εἰς τὴν Βαδυλῶνα ἀπίασιν, ὥστε αὐτὸ μὴ μόνον ἐπιθεῖναι τῇ πόλει, ἀλλὰ καὶ οἰκίαν αὐτῷ οἰχοδομῇῆσαι, καὶ θεῖναι αὐτὸ ἐκεῖ ἐπὶ τὴν ἕτοιμα σίαν αὐτοῦ. Οὐδὲ γὰρ καθάπερ, φησὶ, τῇ Ἱερουσαλὴμ ῥητὸν ὥρισα χρόνον εἰς ἐρημίαν, εἶτα πάλιν αὑτὴν φειδοῦς ἠξίωσα καὶ συγγνώμης, οὕτω καὶ τῇ δέξεται τιμωρίαν ἀντὶ 5' τῆς πολλῆς ἀσεδείας. Οὕτω ταύτην συμπεράνας τὴν ἑπτασίαν, ἑτέρας θεωρίας προσφέρει διήγησιν, καὶ λέγει τεθεᾶσθαι ἅρματα τέσσαρα τὸν ἀριθμὸν ἐκ δύο χαλκῶν ὁρέων ἐχπορευόμενα, καὶ τῷ μὲν πρώτῳ ἅρματι ἵππους ἐπεζεῦχθαι πυῤῥοὺς, τῷ δευτέρῳ δὲ μέλανας, καὶ τῷ τρίτῳ λευκοὺς, ποικίλους δὲ καὶ ψαροὺς τῷ τετάρτῳ. Εἶτα καὶ πυθέσθαι λέγει, καὶ μεμαθηκέναι παρὰ τοῦ ἀγγέλου, ὅτι ταῦτά ἐστιν οἱ τέσσαρες ἄνἐμὸι τοῦ οὐρανοῦ, οἵ ἐκπορεύονται παραστῆναι τῷ Κυρίῳ πάσης τῆς γῆς. Τέσσαρας δὲ ἀγέμους τὰ Ὦ τέσσαρα τμήματα τῆς οἰκουμένης καλεῖ - ἰσαρίθμους … γὰρ οἱ πολλοὶ τούτοις καὶ τοὺς ἀνέμους ὑπολαμδάνουσιν εἶναι. Διδάσκεται τοίνυν ὁ προφήτης, ὡς ταῖς ἀοράτοις δυνάμεσιν ὑπουργοῖς κεχρημένος ὁ τῶν ὅλων θεὸς 5" καὶ τὰ ἀγαθὰ χορηγεῖ, καὶ τὰ λυπηρὰ τοῖς ἀνθρώποις ἐπάγει. Οὕτω καὶ ὁ μακάριος λέγει Δαδίδ' « Παρεμδαλεῖ ἄγγελος Κυρίον κύκλῳ τῶν φοδουμένων αὐτὸν, καὶ ῥύσεται αὐτούς.» Περὶ δὲ τῆς τιμωρίας ἐν ἑτέρῳ ψαλμῷ φησιν" ε Ἐξαπέστειλεν εἰς αὐτοὺς; ὁργὴν θυμοῦ αὑτοῦ " θυμὸν καὶ ὀργὴν, καὶ θλίψιν, ἀποστολὴν δι᾽ ἀγγέλων πονηρῶν. » Οὕτω καὶ ὁ θεσπέσιος Ζαχαρίας ὁρᾷ τοὺς μὲν μέλανας ἴππους ἐπὶ τὰ βόρεια μέρη τῆς οἰκουμένης ἐλάσαντας, αἰνίττεται δὲ διὰ τούτου τῆς Βαδυλῶνος τὸν ὄλεθρον. « Καὶ οἱ λευκοὶ δὲ ἐξεπορεύοντο χατόπισθεν αὐτῶν,» οὐκ ἵνα ἐκείνοις χορηγήσωσι τὰ ἀγαθὰ, ἀλλ᾽ ἵνα των Ἑδραίων εἰς τὴν Ἰουδαίαν ἐπαναγάγωσι. ε Καὶ οἱ πυῤῥοὶ ἐξεπορεύοντο ἐπὶ γῆν 55 νότου, ν ἀπειλοῦντες κακὰ τοῖς ἑπανισταμένοις κατὰ τῆς Ἱερουσαλὴμ, ἔθνεσι" διὰ τοῦ πυῤῥοῦ γὰρ χρώματος τὸ θυμοειδὲς ὁ λόγος ἠνίξατο. ζ΄. ε« Καὶ οἔ. ποικίλοι καὶ οἱ δ' ψαροὶ ἐξεπορεύοντο, καὶ ἐζήτουν, καὶ δ ἐπέδλεπον τοῦ περιοδεῦσαι τὴν γῆν " καὶ εἶπε Πορεύεσθε καὶ περιοδεύσατε τὴν γῆν. Καὶ 86 περιώδευσαν τὴν γῆν. » Γῆν ἐνταῦθα χαλεξ, οὗ τὴν τοῦ Ἰσραὴλ, ἀλλὰ πᾶσαν τὴν οἰκουμένην. ποικίλους δὲ αὐτοὺς λέγει καὶ φαροὺς, ὡς παντο- Β διαπὰ οἰχονομοῦντας καὶ χολάζοντας οὗ δεῖ, καὶ εὐερ-
z΄. «e Tis ei sy to horos to mega to pro prosōpou Hiōrodadel, tou katorthōsai?» Epeidē gar kkai ta myria ethnē ekeina oros kalei, kai tou theiou naou tēn oichodomian kōlysai peirōmena, kai tou laou to leipomenon katalysai. ᾿All᾽ ouden ischysete tauta bouleuomenoi. e Hexoisō gar ton lithon tēs klēronomias, isotēta charitos charita hautēs.» Ho de legei toiouton este᾽ kan myriakis lyttēsēte empodōn tǭ Zorothathdel gignomenoi, kenas hymōn apophanō tas elpidas" pasēs gar auton emplēsas charitos, kai teleią auton chatachotmēsas chariti, kai sterrhon apophēnas hoia dē lithon, apantas hymas hyper… hōste to elleipon tę̄ anthrōpeią dynamei anaplērōsai kai dxisōsai tę̄ anōthen chariti. Einōschete toinyn, hoti au cheires Zorododel ethemeliōsan ton oikon touton, kai hai cheires autou echtelousin auton, kai di᾽ autōn maϑēsesthe tōn pragmatōn, hoti theisis diakonoumenos logois tautēn hymin dieporthmeusa nēn prophēteian. «eu dioti tis exoudenōsen eis hēmeraph makras d :n Heoike touto tois en tǭ Deuteronomeir᾽ tou Theou logois " « Egō apoktenō, kai xēn poiēson" pataxō, chagō iasomai. » Touto gar kai entautha hēmeras makras, kai heddomēchonta hetōn erg mian chapepsēphisamēn autēs" houtō moi rhadion eis tēn proteran autēn epanagagein eupraxian. … horōntes e Charēsontai, kai opsontai ton chithon ton chassiterinon en cheiri Zorodadel. n Gnōsontai, phēsi, dia tēs peiraph, hōs ho nyn par᾽ autōn kataphrynoumenos Theos, autos dia tou Zorodadel katorthōsei tēn nikēn. Ton gar kassiteron ep᾽ euteleias en» tautha tetheiken. Epeidē gar kai ho theids neōs empeprēsto, kai ho laos exēndrapodisto, kai hē polis anastatos egegonei, hypōpteuon de hapantes, ou dia" tēn tou laou paranomian, alla dia tēn astheneian tou par᾽ hautōn timōmenou Thesy, tauta panta symthēnai, lithon chassiterinon kata tēn echoinōn hyponoian tēn theian boētheian prosēgoreuse, didaskōn hoti hautē hē para tōn apistōn eutelēs tis nomizomenē kai asthenēs, di᾽ henos andros tou Zorodathel tēn hoikeian epideixetai dynamin. Hothen euthys epēgagen " e Hepta houtoi ophthalmoi Kyriou eisin, hoi epidlepontes epi pasan tēn gēn. » Ho gar tōn hapantōn "“Hephoros te kai Prytanis, kai panta men ephorōn, panta de akouōn, autos hyperaspisei 51 tou Zoro- -dadel. Heoutōn houtōs eirēmenōn, eretai men ho prophētēs peri tōn hekaterōthen tēs lychnias tethēluiōn elaiōn, pynthanetai de peri tōn dyo kladōn tōn mechris autōn diēchontōn tōn lychnōn, kai manthanei, hoti hoi dyo huioi tēs piotētos, hoi parestēkasi tǭ Kyriǭ pasēs tēs gēs. Legei de Iēsoun ton archierea Kai Zoradadel ton stratēgon, ton men ek tou basilikou, ton de ek tou hieratikou genous anthę̄santa. hi Houtō tais pantodapais theōriais tous peri tēs basileias kai tēs hierōsynēs beda:ōpamenos logous, kai tēs oikodomias tou theiϑy naou pr:agoreusas ta pelo:, apeilę̄ "᾽ timōrias dedittenai tous akouontas, kakias apotrepōn, kai protrepōn eis aretēn" kau deiknysi tǭ prophētę̄ drepanon 1 megiston aiōroubenon, kai dia tou aeros pheromenon, deka men to heuros pēcheōn, eikosi de to mēkos. Kai didasketai, hoti hautē hē ara, hē echporeuomenē epi prodōton pasēs tēs gēs. « Dioti pas ho kleptēs ek toutou heō: thanatou echdichethēsetai "", (d΄.) Kai exoidō auto ᾽", legei Kyrios pantochratōr, kai eiseleusetai eis non oikon tou chlepton, kai eis ton oikon tou omnyontos epi 1" tǭ onomati mou epi pseudei, kai katalysei en mes tou oikou autou, kai syntelesei auton, kai ta xyla autou, kai tous lithous autou. » ᾿Aran tēn timōrian ekalese, tēn kata pasēs chōrousan tēs oikoumenēs, kai tois. tēs adikias ergatais epagomenēn. Edidachϑē de dia toutōn kai ho prophētēs, kai ho laos, hōs pantōn anthrōpōn kritēs estin ho tōn holōn Theos, kai hapantas axias eispraxetai dikas, panǭlethrian epagōn ou monon tois eis auton asedousin, alla. kai tois adikousi ton pelas. Mē gar tis oiosthō, kata kleptōn monōn kai epiorchōn tautēn gagenēsthai tēn apeilēn" kata pasēs gar paranomias tēn psēphon exēnenken. Epeidē gar holos ho nomos kai hoi prophētai en toutǭ tǭ logǭ chremantai, en tǭ, e ᾿Agapēseis Kyrion ton Theon sou. ex olēs tē: kardias sou, kai agapēseis ton plēsion phon hōs seauton, » dia tēs epiorkias, kai tēs klopēs, pan eidos hamartias synēgagen. Hē men gar tōn orkōn parathasis asedeias esti to kephalaion " agapēs de theias erēmos ho toioutos. Ē de klopē tēn eis ton pelas adikian dēloi oudeis hoe agapōn tan plēsion adikein touton anexetai “ periechticha toinyn esti tōn allōn nomōn tauta ta kephalaia, kai eikotōs tois 1" parathdatais tēn timōrian echeinēn ēpeilēss. e΄, s΄.« Kai exēlthen ho angelos ho lalōn an emoi, kai eipe pros me" ᾿Anadlepson tois ophthalmois sou, kai ide ti 3 to ekporeuomenon touto "6, Kai eipon " Ti esti? Kai eipe " Touto to metron to ekporeuomenon. Kai eipen: Hautē hē adikia autōn en pasę̄ tę̄ gę̄. » Didaskometha kai hēmeis dia toutou, hōs panta metrǭ kai stathmǭ prytaneuei ho tōn holōn Kyrios. Houtō kai tǭ ᾿Adraam. paroikon esesthai autou to sperma proagoreusas, kai tēn aitian didaskei " « Oupr gar, phēsin, anapeplērōntai hai hamartia: tōn ᾿Amorrhaiōn heōs tou nyn. » Oudepō, phēsin, axia panōlethrias peplēmmelēchasi " dioper ouk anexomai nyn autous paradounai sphagę̄, alla tēs paranomias to metron anamenō. Houtō tois epi tou Nōe eikosi kai hekaton etesi tēn zōēn periorisas, epeidē tēn hamartian auxanomenēn kai plēmmyrousan eiden, ouk anemeine tēn kyrian, alla tēn prothesmian syneteme, kai tǭ hekatostǭ etei pasin epēgage ton tōn hydatōn “ kataklysmon. z', ē΄. « Kai idou talanton moliodon kai idou gynē mia ekathēto en mesǭ tou metrou. Kai eipen Lytē estin hē anomia. Kai errhipsen hautēn en esǭ tou metrou, kai errhipse to talanton d tou molithdou eis to stoma autēs. » Tēn men oun aretēn margaritōs ho theios apeichaxei logos ᾿ « Homoia gar esϑin hē basileia tōn ouranōn anthrōpǭ 7" zētounti kalous margaritas. » Tēn de tēs hamartia: timōrian moiliddon hē hiera prosagoreuei Graphē “ physei da houtos barys, barytaton de kai to tēs hamartias phortion. Kai touto ho theios hēmas didaskei Dadid" « Hai anomiai mon, legōn, hyperēran tēn kephalēn mou, hōsei phortion bary edarynthēsan ep᾽ eme. » Toigartoi kai ho thespesio: Zacharias horą men tēn hamartian en typǭ gynaikos phainomenēn " ex hēdypatheias gar ta pleiona tiktetai tōn kakōn. Horą de tēn timōrian kathaper tina barytaton moliddon tǭ tēs anomias epikeimenon stomati, kata tēn psalmǭdian tēn legousan " e« Pasa anomia emphraxei to stoma Karpos de tēs hamartias aischynē. » Houtō kai ho makarios legei Paulos " « Eleutherōthentes apo tēs hamartias, edoulōthēte tę̄ dikaiosynę̄" tina oun karpon eichete tote eph᾽ hois nyn epaischynesthe? n Edidachthē toinyn ho prophētēs, hōs tou laou tēn" hamartian elysen ho Theos, kai tēn timōrian katepausen. ᾿Amelei dyo theōrei gynaikas hypopterous, rhoizǭ tini se- ᾿romenas" epopos de pterois, phēoïn, eǭkei ta toutōn ptera. Oxytaton de touto to orneon, sarchka᾽ men bracheian echon, ptera de tēs sarkos meizona. Hautai toinyn, phēsi, lathouisai to metron ekeino, dia mesou tou aeros epheronto. Egō de ton theion hēromēn angelon, pou to metron hautai komizousi " kai ededachthēn hōs eis tēn Badylōna apiasin, hōste auto mē monon epitheinai tę̄ polei, alla kai oikian autǭ oichodomę̄ēsai, kai theinai auto ekei epi tēn hetoima sian autou. Oude gar kathaper, phēsi, tę̄ Hierousalēm rhēton hōrisa chronon eis erēmian, eita palin hautēn pheidous ēxiōsa kai syngnōmēs, houtō kai tę̄ dexetai timōrian anti 5' tēs pollēs asedeias. Houtō tautēn symperanas tēn heptasian, heteras theōrias prospherei diēgēsin, kai legei tetheasthai harmata tessara ton arithmon ek dyo chalkōn horeōn echporeuomena, kai tǭ men prōtǭ harmati hippous epezeuchthai pyrrhous, tǭ deuterǭ de melanas, kai tǭ tritǭ leukous, poikilous de kai psarous tǭ tetartǭ. Eita kai pythesthai legei, kai memathēkenai para tou angelou, hoti tauta estin hoi tessares anemoi tou ouranou, hoi ekporeuontai parastēnai tǭ Kyriǭ pasēs tēs gēs. Tessaras de agemous ta Ō tessara tmēmata tēs oikoumenēs kalei - isarithmous … gar hoi polloi toutois kai tous anemous hypolamdanousin einai. Didasketai toinyn ho prophētēs, hōs tais aoratois dynamesin hypourgois kechrēmenos ho tōn holōn theos 5" kai ta agatha chorēgei, kai ta lypēra tois anthrōpois epagei. Houtō kai ho makarios legei Dadid' « Paremdalei angelos Kyrion kyklǭ tōn phodoumenōn auton, kai rhysetai autous.» Peri de tēs timōrias en heterǭ psalmǭ phēsin" e Exapesteilen eis autous? horgēn thymou hautou " thymon kai orgēn, kai thlipsin, apostolēn di᾽ angelōn ponērōn. » Houtō kai ho thespesios Zacharias horą tous men melanas ippous epi ta boreia merē tēs oikoumenēs elasantas, ainittetai de dia toutou tēs Badylōnos ton olethron. « Kai hoi leukoi de exeporeuonto chatopisthen autōn,» ouk hina ekeinois chorēgēsōsi ta agatha, all᾽ hina tōn Hedraiōn eis tēn Ioudaian epanagagōsi. e Kai hoi pyrrhoi exeporeuonto epi gēn 55 notou, n apeilountes kaka tois hepanistamenois kata tēs Hierousalēm, ethnesi" dia tou pyrrhou gar chrōmatos to thymoeides ho logos ēnixato. z΄. e« Kai oe. poikiloi kai hoi d' psaroi exeporeuonto, kai ezētoun, kai d epedlepon tou periodeusai tēn gēn " kai eipe Poreuesthe kai periodeusate tēn gēn. Kai 86 periōdeusan tēn gēn. » Gēn entautha chalex, hou tēn tou Israēl, alla pasan tēn oikoumenēn. poikilous de autous legei kai pharous, hōs panto- B diapa oichonomountas kai cholazontas hou dei, kai euer-
7. "Who are you, great mountain, before the face of Zerubbabel, to prevail?" For he calls those countless nations too a mountain, since they tried to prevent the building of the divine temple and to destroy what was left of the people. But you will have no strength in planning these things. "For I will bring out the stone of the inheritance, equality of grace, its grace." What he says is this: Even if you rage ten thousand times, standing in Zerubbabel's way, I will make your hopes empty; for having filled him with all grace, adorned him with perfect grace, and made him firm like a stone, [I will make him surpass] you all, so as to fill up what is lacking to human power and make it equal to the grace from above. (9) Know, then, that the hands of Zerubbabel laid the foundation of this house, and his hands will complete it; and through the events you will learn that, as a servant of the divine words, I have ferried this prophecy across to you. (10) "For who has despised [them] for long days?" This resembles God's words in Deuteronomy: "I will kill, and I will make alive; I will strike, and I will heal." For here too … for long days, and seventy years [of desolation] I decreed against her; so easy is it for me to bring her back to her former prosperity. … seeing: "They will rejoice, and will see the tin stone in the hand of Zerubbabel." They will know by experience, he says, that the God now despised by them will himself achieve the victory through Zerubbabel. For he has put "tin" here to denote cheapness. For since the divine temple had been burned, the people enslaved, and the city laid waste, and all suspected that all these things had happened not because of the people's lawlessness but because of the weakness of the God they honored, he called the divine help a tin stone, in keeping with their suspicion, teaching that this help, thought by the unbelievers to be cheap and weak, will show its own power through one man, Zerubbabel. Hence he at once added: "These seven are the eyes of the Lord, which look upon all the earth." For the Overseer and Ruler of all, who oversees all and hears all, will himself shield Zerubbabel. These things having been said, the prophet asks about the olive trees flourishing on either side of the lampstand, inquires about the two branches reaching to the lamps themselves, and learns that they are the two sons of fatness, who stand by the Lord of all the earth. He means Jesus the high priest and Zerubbabel the general, the one sprung from the royal and the other from the priestly line. Having thus confirmed by visions of every kind the words about the kingship and the priesthood, and foretold the completion of the building of the divine temple, he frightens his hearers with a threat of punishment, turning them from wickedness and urging them toward virtue; and he shows the prophet a very large sickle suspended and carried through the air, ten cubits in breadth and twenty in length. And he is taught that this is the curse that goes out over the face of all the earth. (5:3–4) "For every thief will be punished by it until death. And I will bring it out, says the Lord Almighty, and it will enter into the house of the thief and into the house of the one who swears falsely by my name, and will lodge in the midst of his house, and will finish it off, its timbers and its stones." He called the punishment that goes over the whole world and is brought on the workers of injustice a curse. Through these things both the prophet and the people were taught that the God of all is the judge of all human beings and will exact fitting penalties from all, bringing total destruction not only on those who are impious toward him but also on those who wrong their neighbor. Let no one think that this threat was made only against thieves and perjurers; for he pronounced the sentence against every transgression. For since the whole law and the prophets hang on this word, "You shall love the Lord your God with all your heart, and you shall love your neighbor as yourself," by perjury and theft he gathered up every kind of sin. For the transgression of oaths is the sum of impiety, and such a man is devoid of love for God; theft shows injustice toward one's neighbor, and no one who loves his neighbor will bear to wrong him. So these chief points comprehend the other laws, and he rightly threatened their transgressors with that punishment. (5–6) "And the angel who spoke in me went out and said to me: Look up with your eyes and see what this is that goes out. And I said: What is it? And he said: This is the measure that goes out. And he said: This is their injustice in all the earth." By this we too are taught that the Lord of all governs all things by measure and weight. So too, when he foretold to Abraham that his seed would be sojourners, he also teaches the cause: "For the sins of the Amorites," he says, "are not yet filled up until now." They have not yet, he says, committed offenses worthy of total destruction; therefore I will not now bear to hand them over to slaughter, but will wait for the measure of their lawlessness. So too, having limited the life of those in Noah's time to one hundred and twenty years, when he saw sin increasing and overflowing, he did not wait for the appointed day, but cut short the time limit and in the hundredth year brought the flood of waters upon all. (7–8) "And behold a talent of lead; and behold, a woman was sitting in the midst of the measure. And he said: This is lawlessness. And he threw her into the midst of the measure, and threw the talent of lead into her mouth." The divine word likens virtue to pearls: "For the kingdom of heaven is like a man seeking fine pearls." But the holy Scripture calls the punishment of sin lead; for lead is heavy by nature, and the burden of sin is heaviest of all. The divine David teaches us this too, saying: "My iniquities have gone over my head; like a heavy burden they have weighed on me." Accordingly the inspired Zechariah sees sin appearing in the form of a woman, for most evils are born of love of pleasure; and he sees the punishment like a very heavy lead laid upon the mouth of lawlessness, according to the psalm that says: "All lawlessness will stop its mouth." And the fruit of sin is shame. So also the blessed Paul says: "Having been freed from sin, you have become slaves of righteousness; what fruit, then, did you have from the things of which you are now ashamed?" The prophet was taught, then, that God had dissolved the people's sin and put an end to their punishment. Indeed, he sees two winged women, borne along with a whirring; their wings, he says, were like a hoopoe's wings. This bird is very swift, with little flesh and wings larger than its flesh. These, then, he says, took up that measure and were carried through the midst of the air. I asked the divine angel where they were taking the measure, and was taught that they were going away to Babylon, not only to place it on the city but also to build a house for it and set it there on its base. For not as I fixed a definite time of desolation for Jerusalem and then again counted her worthy of sparing and pardon, so [will Babylon fare] …; it will receive punishment in return for its great impiety. Having thus finished this vision, he gives the account of another, and says that he saw four chariots coming out from between two bronze mountains, the first chariot yoked with red horses, the second with black, the third with white, and the fourth with dappled and gray. Then he says that he asked and learned from the angel that these are the four winds of heaven, which go out to stand by the Lord of all the earth. He calls the four quarters of the world four winds, equal in number …, for most people suppose the winds to be these. The prophet is taught, then, that the God of all, using the invisible powers as servants, both supplies good things to human beings and brings painful things upon them. So also the blessed David says: "The angel of the Lord will encamp around those who fear him and will deliver them." And about punishment he says in another psalm: "He sent upon them the anger of his wrath, wrath and anger and affliction, a sending by evil angels." So the inspired Zechariah too sees the black horses driving to the northern parts of the world, and by this he hints at the destruction of Babylon. (6) "And the white went out after them," not to supply good things to those, but to bring back [the remnant] of the Hebrews to Judea. "And the red went out to the land of the south," threatening evils to the nations that rose up against Jerusalem; for by the red color the word hinted at anger. (7) "And the dappled and the gray went out, and sought, and looked, to go round the earth; and he said: Go and go round the earth. And they went round the earth." Here he calls "earth" not the land of Israel but the whole world. He calls them dappled and gray as managing all kinds of things, punishing where needed and doing good …
Textual problem in this passage: see the notes.
Zech 4:7 (quotation, high confidence) · Zech 4:9 (allusion, high confidence) · Zech 4:10 (quotation, high confidence) · Zech 4:11 (allusion, high confidence) · Zech 4:12 (allusion, high confidence) · Zech 4:14 (allusion, high confidence) · Zech 5:1 (allusion, high confidence) · Zech 5:2 (allusion, high confidence) · Zech 5:3 (quotation, high confidence) · Zech 5:4 (quotation, high confidence) · Zech 5:5 (quotation, high confidence) · Zech 5:6 (quotation, high confidence) · Zech 5:7 (quotation, high confidence) · Zech 5:8 (quotation, high confidence) · Zech 5:9 (allusion, high confidence) · Zech 5:11 (allusion, high confidence) · Zech 6:1 (allusion, high confidence) · Zech 6:2 (allusion, high confidence) · Zech 6:3 (allusion, high confidence) · Zech 6:5 (allusion, high confidence) · Zech 6:6 (quotation, high confidence) · Zech 6:7 (quotation, high confidence) · Deut 32:39 (quotation, high confidence) · Matt 22:37 (quotation, high confidence) · Matt 22:39 (quotation, high confidence) · Matt 22:40 (allusion, high confidence) · Gen 15:13 (allusion, high confidence) · Gen 15:16 (quotation, high confidence) · Gen 6:3 (allusion, high confidence) · Matt 13:45 (quotation, high confidence) · Ps 38:4 (37:5 LXX) (quotation, high confidence) · Ps 107:42 (106:42 LXX) (quotation, high confidence) · Rom 6:18 (quotation, high confidence) · Rom 6:21 (quotation, high confidence) · Ps 34:7 (33:8 LXX) (quotation, high confidence) · Ps 78:49 (77:49 LXX) (quotation, high confidence)
Notes and citation
Summary: The great mountain of hostile nations will not stop Zerubbabel, whom God makes a firm stone; the flying sickle, the woman in the measure, and the four chariots show God judging all sin, removing Israel's guilt to Babylon, and sending his angels over the whole earth.
- Lemma: Zech 4:7; Theodoret goes on through 4:9–14, 5:1–11 and 6:1–7, partly paraphrasing; the verse numbers of chapters 5–6 were not recognized, so that comment sits in this section. Quotations: Deut 32:39; Matt 22:37–40; Gen 15:13, 16; Gen 6:3; Matt 13:45; Ps 38:4 (LXX 37:5); Ps 107:42 (LXX 106:42); Rom 6:18, 21; Ps 34:7 (LXX 33:8); Ps 78:49 (LXX 77:49). That the flood came in the hundredth of the 120 years is Theodoret's own reckoning. Migne's Latin column and footnotes (one of them gives the LXX variant "every perjurer" in 5:3) are removed; lost words are marked … or supplied by sense in brackets.
Notes on the original text
- Digital text corrected (Latin column and marginal verse number read as Greek letters; Latin column debris; Latin column debris inside a word; Latin column read as Greek letters; Migne's Latin column and footnotes read as Greek letters; Migne's Latin column read as Greek letters; Migne's column letter; Migne's column letter and Latin read as Greek; Migne's footnotes read as Greek letters): ὑμᾶς τοὶ οἱ μὰ} ὑπέρ: ὥστε → ὑμᾶς ὑπερ… ὥστε; Α πἰοίατ, (Υεκ5. 4.) Εἰ παντοχράτωρ → παντοχράτωρ; Τί (, 1.15, οἱ υἱάδ αυά ἔστι → Τί ἔστι; Εκ [ιος απ). [6 ἰηδά δὰ οἵα οἴη καὶ → καὶ; ὑδάτων Ὁ πἰζιπι → ὑδάτων; τιμωεἰ βίοι μα} ρίαν → τιμωρίαν; χαρ οἱ ρῶ- 1} πὸν → καρπὸν; Ἐδιδάοἱ ἰπδχ υἱ εἷς δ 165 Σ λοι χθη → Ἐδιδάχθη; καὶ Α ὁ θεσπέσιος → καὶ ὁ θεσπέσιος; οἰκουμένην. ἀἰο)!, ποικίλους → οἰκουμένην. ποικίλους; ῆϑ τυγ εἰς 68} : οἵ οχ το 9. 70" ἦν "δὴν ἱπ σα ἀΐθ5, δαπῃυδ δὰ ϑερίυδφίπια ὁῃ-. Οιΐ δὰ → ; ΟΚ δὸ ταῦτα τον ἱπρὸ υἱύορυης, ε Ειιαδιπιίατ, οἱ υἱάθθιηϊ Β' → … ; υἱοἱ λυ) γατ ιν αὐἰϊδίεην, δε ς ρΓΟρίοτ Βοὶ δὺ 60 οἰ [ἢ βγη (ΔΈ π ταν, δε ἰνδγηνυδν, Ρόῦ ὑπυ νίγαπι ἧττὶς ἀυο ἰοῦσα. δου ἐ → ; θυ 118 οἰδι δι:- Οὐρὶ 4118 γεπδ. ὅ, 6. ε Εἰ → ; τυ ρα:τὸ ἔχδ Α εἰ ( δὐάτπι τοϊϊσιια Ἰν} 5. νογϑῖο, καὶ πᾶς ὁ ἐπίοοχος ἔκ τούτου ἕως θανάτου ἐχδικηθήσεται. 18 ἐπ, [)68. 1010. 18 πὴ πάλ. ἃ τὸν λίθον, ἐμ... 17 Ο αὐξομένην. ἴν τοῖς, Οὐ ριδην, τοὶ, Π65. ἴῃ Δ. [δ τοῦτο - ἔκπορ. [)68. Α → ; οἱ αι: ε Εἰϊβὶς ἴῃ 608 ἀἰφηδι ποι εἰ ἴγαια, οἱ {γὶ θυ ]δι!οη θην, ας → … ; κ᾽ τὴν, Ο ρα, καί, δ' ἀντί, Οἱ ἔτι. ΚΙ ὁ τι δ, Θεός. Εκ ( 5000. → ; το {5 οαρι σον αι Ποθγόγαπὶ ἰη δυϊίδλιῃ νοι υοἱ → οἱ .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Proph. min. 11.4.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-4-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-4-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 11, chapter 6
11.6.8PG 81
η΄. « Καὶ ἐδόησε 57, καὶ ἐκάλεσέ με 58, καὶ ἐλάλησε πρὸς με, λέγων" Ἰδοὺ οἱ ἐχπορενόμενοι ἐπὶ γῆν Βοῤῥᾶ ἀνέπαυσαν 55 τὸ πνεῦμά μου ἐπὶ γῆν Βοῤῥᾶ. ν Δικαίαν γὰρ, φησὶ, τοῖς Βαδυλωνίοις ἐπήγαγον τιμωρίαν, ἣν ἐκ πολλοῦ μὲν ὥφειλον, διὰ δὲ τὴν ἐμὴν μακροθυμίαν οὐκ ἕτισαν. Μετὰ ταύτας τὰς θεωρίας, ὁ προφήτης κελεύεται τὰ χομισθέντα παρὰ τῶν αἰχμαλώτων δῶρα λαθεῖν, ἀλλ᾽ οὐκ ἁπλῶς παρὰ πάντων, ἀλλὰ παρὰ τῶν ἀρχόντων, καὶ παρὰ τῶν χρησίμων αὐτῆς, καὶ παρὰ τῶν ἐπεγνωκότων αὐτήν. "Ὅσοι γὰρ, φησὶν, αἴσθησιν ἔλαθον τῶν κακῶν, καὶ τῆς αἰχμαλωσίας ἔγνωσαν τὴν αἰτίαν, καὶ τὸ ταύτης κατέμαθον χρήσιμον, προσφερέτωσαν τὰ δῶρα. Εἶτα Γς μέμνηται " καὶ ὀνομάτων Ἐ.1δαῖ, καὶ Τωδίου, καὶ ᾿δείου. Κελεύεται δὲ καὶ ε εἰς τὸν οἶκον εἰσελθεῖν Ἰωσίου τοῦ Σοφονίου, ν τοῦ νῦν ἥκοντος ἐκ Βαδυλῶνος, καὶ λαθεῖν ἀργύριον καὶ χρυσίον, καὶ στέφανον ἐκ τούτων κατασκευάσαι, καὶ τὴν τοῦ ἀρχιερέως Ἰησοῦ κεφαλὴν ταινιῶσαι, καὶ τοὺς θείους αὐτῷ "" λόγους διαπορθμεῦσαι, καὶ εἰπεῖν " ᾿ ιβ8', ιγ΄. ε« Τάδε λέγει Κύριος παντοχράτωρ᾽ Ἰδοὺ ἀνὴρ, ᾿Ανατολὴ ὄνομα αὑτῷ, καὶ ὑποκάτωθεν αὐτοῦ ἀνατελεῖ, καὶ οἰκοδομήσει τὸν οἶκον Κυρίου. Καὶ αὖτὸς λήψεται ἀρετὴν, καὶ καθιεῖται, καὶ κατάρξει ἐπὶ τοῦ θρόνου αὑτοῦ, καὶ ἔσται ὁ ἱερεὺς 'ὲχ δεξιῶν αὑτοῦ, καὶ βουλὴ εἐρηνιχὴ ἔσται ἀναμέσον ἀμφοτέρων. ν Ταῦτα δὲ ἅπαντα "" περὶ τοῦ Ζοραδάθελ προαγορεύει, οὐκ ὡς μηδέπω τεχθέντος, ἀλλ᾽ ὡς μηδέπω τὴν ἡγεμονίαν παρειληφότος, ᾿Αγνατοιϊὴν δὲ αὐτὸν ὀνομάζει, ἐπειδὴ δίκην φωτὸς τοῖς τηνικάδε τὴν Ἱερουσαλὴμ οἰκοῦσιν ἀνέτειλεν, ἀωρίᾳ κακῶν καὶ σκοτομήνῃ χατεχομένοις. Τοῦτον λέγει καὶ τὸν θεῖον τελειώσειν οἴχον, καὶ τοῖς βασιλικοῖς ἐνιδρυσθήσεσθαι θρόνοις, καὶ τὸν ἀρχιερέα πάσης ἀξιώσειν τιμῆς, καὶ τοσαύτην πρὸς αὐτὸν σχήσειν ὁμόνοιαν, ὡς μηδὲν δίχα τῆς ἐκείνου γνώμης δράσαι ποτέ. Οὐ μόνον ὃὲ τούτοις ταῦτα ὑπέσχετο, ἀλλὰ καὶ κοῖς ὑπομένουσι τὸν ἀγήρω στέφανον, οὃς χρησίμους καὶ ἐπεγνωκότας αὐτὴν ὀνομάζει. Καὶ ὁ τῷ στεφάνῳ δὲ χορηγήσας τὰς ὕλας, ἼἸωσέας ὁ τοῦ Σοφονίου, ὃς 5" τῆς ἐντεῦθεν εὐκλείας ἀξιωθήσεται" τοῦτο γὰρ εἶπε" ε Καὶ εἰς χάριτα υἱοῦ Σοφονίου. » Εἶτα καὶ περὶ τῶν θείων λέγει 3" χωρῶν. « Καὶ εἰς ψαλμὸν ἐν οἴκῳ Κυρίου. (ι:’.) Καὶ οἱ μακρὰν ἀπ' αὐτῶν ἥξουσι, καὶ οἰκοδομήσουσιν ἐν τῷ οἴκῳ Κυρίου - καὶ γνώσεσθε ὅτι Κύριος παντοχράτῶρ ἑξαπέσταλκέ δ με πρὸς ὑμᾶς. » Οὐ γὰρ μόνον ὑμεῖς οἱ παρόντες ταῦτα δράσετε, ἀλλὰ καὶ οἱ πόῤῥωθεν ὑμῶν οἰκοῦντας πανταχόθεν συνδραμοῦνται, καὶ τῶν χαλῶν ὑμὲᾶν τούτων χρινωνήσουσι πόνων. Καὶ ἔσται, ἐὰν ἀκούοντες "5 εἰσακούσητε τῆς φωνῆῇς Κυρίου τοῦ Θεοῦ ὑμῶν.. Ταῦτα δὲ, φησὶν, ἔσται, καὶ τὸ προσῆκον δέξεται πέρας, ἐὰν ὑμεῖς τοῖς θεώις
ē΄. « Kai edoēse 57, kai ekalese me 58, kai elalēse pros me, legōn" Idou hoi echporenomenoi epi gēn Borrha anepausan 55 to pneuma mou epi gēn Borrha. n Dikaian gar, phēsi, tois Badylōniois epēgagon timōrian, hēn ek pollou men hōpheilon, dia de tēn emēn makrothymian ouk hetisan. Meta tautas tas theōrias, ho prophētēs keleuetai ta chomisthenta para tōn aichmalōtōn dōra lathein, all᾽ ouk haplōs para pantōn, alla para tōn archontōn, kai para tōn chrēsimōn autēs, kai para tōn epegnōkotōn autēn. "Hosoi gar, phēsin, aisthēsin elathon tōn kakōn, kai tēs aichmalōsias egnōsan tēn aitian, kai to tautēs katemathon chrēsimon, prospheretōsan ta dōra. Eita Gs memnētai " kai onomatōn E.1dai, kai Tōdiou, kai ᾿deiou. Keleuetai de kai e eis ton oikon eiselthein Iōsiou tou Sophoniou, n tou nyn hēkontos ek Badylōnos, kai lathein argyrion kai chrysion, kai stephanon ek toutōn kataskeuasai, kai tēn tou archiereōs Iēsou kephalēn tainiōsai, kai tous theious autǭ "" logous diaporthmeusai, kai eipein " ᾿ ib8', ig΄. e« Tade legei Kyrios pantochratōr᾽ Idou anēr, ᾿Anatolē onoma hautǭ, kai hypokatōthen autou anatelei, kai oikodomēsei ton oikon Kyriou. Kai autos lēpsetai aretēn, kai kathieitai, kai katarxei epi tou thronou hautou, kai estai ho hiereus 'ech dexiōn hautou, kai boulē eerēnichē estai anameson amphoterōn. n Tauta de hapanta "" peri tou Zoradathel proagoreuei, ouk hōs mēdepō techthentos, all᾽ hōs mēdepō tēn hēgemonian pareilēphotos, ᾿Agnatoiïēn de auton onomazei, epeidē dikēn phōtos tois tēnikade tēn Hierousalēm oikousin aneteilen, aōrią kakōn kai skotomēnę̄ chatechomenois. Touton legei kai ton theion teleiōsein oichon, kai tois basilikois enidrysthēsesthai thronois, kai ton archierea pasēs axiōsein timēs, kai tosautēn pros auton schēsein homonoian, hōs mēden dicha tēs ekeinou gnōmēs drasai pote. Ou monon hoe toutois tauta hypescheto, alla kai kois hypomenousi ton agērō stephanon, hoos chrēsimous kai epegnōkotas autēn onomazei. Kai ho tǭ stephanǭ de chorēgēsas tas hylas, IIōseas ho tou Sophoniou, hos 5" tēs enteuthen eukleias axiōthēsetai" touto gar eipe" e Kai eis charita huiou Sophoniou. » Eita kai peri tōn theiōn legei 3" chōrōn. « Kai eis psalmon en oikǭ Kyriou. (i:’.) Kai hoi makran ap' autōn hēxousi, kai oikodomēsousin en tǭ oikǭ Kyriou - kai gnōsesthe hoti Kyrios pantochratōr hexapestalke d me pros hymas. » Ou gar monon hymeis hoi parontes tauta drasete, alla kai hoi porrhōthen hymōn oikountas pantachothen syndramountai, kai tōn chalōn hymean toutōn chrinōnēsousi ponōn. Kai estai, ean akouontes "5 eisakousēte tēs phōnēę̄s Kyriou tou Theou hymōn.. Tauta de, phēsin, estai, kai to prosēkon dexetai peras, ean hymeis tois theōis
8. "And he cried out and called me and spoke to me, saying: Behold, those who go out to the land of the north have given my spirit rest in the land of the north." For I brought a just punishment on the Babylonians, he says, which they had long owed but because of my long-suffering had not paid. After these visions the prophet is commanded to take the gifts brought by the captives, not simply from everyone, but "from the rulers, and from its useful men, and from those who have known it." All who came to a sense of the evils, he says, and knew the cause of the captivity and learned its usefulness, let them bring the gifts. Then he mentions … and the names of Heldai, Tobijah and Jedaiah. He is also commanded to "enter the house of Josiah son of Zephaniah, who has now come from Babylon," take silver and gold, make a crown of them, bind it on the head of Jesus the high priest, convey the divine words to him, and say: (12–13) "Thus says the Lord Almighty: Behold a man, Dawn is his name, and from beneath him he will rise, and he will build the house of the Lord. And he will receive virtue, and will sit, and will rule on his throne, and the priest will be at his right hand, and a counsel of peace will be between the two." All these things he foretells about Zerubbabel, not as not yet born, but as not yet having received the leadership. He names him "Dawn" since he rose like a light for those who then lived in Jerusalem, held in the untimely night of evils and in moonless darkness. He says that he will complete the divine house and be established on the royal throne, count the high priest worthy of all honor, and have such concord with him as never to do anything apart from his judgment. (14) He promised these things not only to these, but also to those who await the unaging crown, whom he names "useful" and "those who have known it". And Josiah son of Zephaniah, who supplied the material for the crown, will be counted worthy of the renown that comes from it; for this is what he said: "And for the grace of the son of Zephaniah." Then he speaks also of the divine choirs: "And for a psalm in the house of the Lord. (15) And those far off from them will come and build in the house of the Lord; and you will know that the Lord Almighty has sent me to you." For not only you who are present will do these things, but those living far from you will also run together from everywhere and share in these noble labors of yours. "And it will be, if you indeed listen to the voice of the Lord your God." These things, he says, will be and will receive their fitting end, if you [obey] the divine …
Textual problem in this passage: see the notes.
Zech 6:8 (quotation, high confidence) · Zech 6:10 (allusion, high confidence) · Zech 6:11 (allusion, high confidence) · Zech 6:12 (quotation, high confidence) · Zech 6:13 (quotation, high confidence) · Zech 6:14 (quotation, high confidence) · Zech 6:15 (quotation, high confidence)
Notes and citation
Summary: After judgment falls on Babylon, the prophet is told to crown Jesus the high priest and to announce "Dawn", whom Theodoret takes to be Zerubbabel, who will rebuild the temple and rule in concord with the priest.
- Lemma: Zech 6:8; Theodoret paraphrases 6:9–11 and quotes 6:12–15. He reads "Dawn" (LXX Ἀνατολή) in 6:12 as Zerubbabel, not as the Messiah; this is translated as written. Words are lost in the scan before the names (…). Migne's Latin column and footnotes are removed; the section breaks off in mid-sentence.
Notes on the original text
- Digital text corrected (Migne's Latin column and footnotes read as Greek letters; Migne's Latin column read as Greek letters; Migne's column letter and a stray numeral): Β 4 Καὶ ἔσται → Καὶ ἔσται; αι]νοίἃ. αὐ εἴ 560 60. 5800 : οἵ οὐἱὶ βδοογάοβ ἃ ἀδχίογὶ5 6118, οἱ σοῃβ θα πε ᾿ς οἱ ἴπ 5 γῆν, Ο ργαπ). τήν. ἀνεβόησε. Ἐπ ἐν γῇ βοῤῥᾶ. αὐτοῦ, ΒΑ χ ἐκ, με. θο5. ἰδ] ά. 83 (), πάντα, 8. ποιχ. Χ. οἱ. θ05. ἴη Α, δὲ ἐξ καί. δὸς. 01. 586 καὶ -- γῆν. 68. ἴῃ Α. 89 ἀγέτ:. --- βοῤῥᾶ. [)05.. ἦν (Οὐ, οι ΑΔ Πάρθοι ἀνέπ, τὸν θυμόν. ν᾽ αὖτ, [ἃ Α νοιαν → νοιαν; ἰδία ΡΟΝ οἰ τὰ 5 6ϑῖ, βοὰ εἴδη νοσεῖ. Ηρο « Εἰ ἴπ γϑαϊα ἴῃ πὶ ἀἰν 5 μι Αἢ [δοἱ π}} 15 ἀπ ηἶβ 3.» Πὸς Οιιγυῖα ἃ Ργορ νοι οἱ Δ 1118 ρὶ 15 δαροίυηι, ὕμάς [δοιυτ τοῦ δἰἡ] χὰθ 1105 γεμ5. ὃ, θ. ε δίς 8 παῖ μὲ 1 ΕἸ οἱ οοπιρά 5 δὺΐ τὴ → .
Cite (SBL): Theodoret, Comm. Proph. min. 11.6.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-6-8). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-6-8
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 11, chapter 7
11.7.1PG 81
α',γ'. « Καὶ ἐγένετο ἐν τῷ νετάρτῳ ἕτει ἐπὶ Διαρεΐου τοῦ βασιλέως, ἐγένετο λόγος Κυρίου πρὸς Ζαχαρίαν τετράδι τοῦ μηνὸς τοῦ ἐννάτου ᾿7, ὅς ἔστι Χασλεῦ "ὁ (ὃν ἡμεῖς Ἀπέ.1.λαιον ὀνομάζομεν) ᾿ Καὶ ἀπέστειλεν εἰς Βεθὴλ Σαρασὰρ καὶ ᾿Αρθεσεὲρ ὅ ὁ βασιλεὺς, καὶ οἱ ἄνδρες οἱ μετ᾽ ᾽ αὐτοῦ, ἐξιλάσασθαι: τὸν Κύριον, λέγων πρὸς τοὺς ἱερεῖς τοὺς ἐν τῷ οἴκῃ Κυρίον παντοκράτορος, καὶ πρὸς τοὺς προφήτας ". Εἰ εἰσηλθεν ᾽ ὧδε ἐν τῷ πέμπτῳ " μηνὶ τὸ ἁγίασμα, ἣ νηστεύσω " καθότι ἐποίησα " ἤδη ἱκανὰ ἔτη; ν Τούποὺς τινὲς τῶν ὑπὸ τοῦ Σαλμανασὰρ Χουθαίων τε καὶ τῶν ἄλλων ὀθνῶν, οὗς Σαμαρεέτας αἱ μετὰ ταῦτα προσηγορεύχασιν, ἡγεμόνας ἔφασαν εἶναι. Εἴτε δὲ τούτων, εἴτε ἄλλων ἐθνῶν (οὐ γὰρ ἐδέδαξεν ἡμᾶς ἡ θεία Γραφὴ), δῆλον ὡς ἀλλόφυλοι ὄντες ἀλλοφύλων ἡγοῦντο᾽ ἀλλ᾽ ἅμως ἐκ γειοόνων οἰχοῦννὸς πολλὴν παρὰ τῶν προφητῶν καὶ τῶν ἄλλεον εὐσεδῶν ὠφέλειαν ἐδέξαντο" “ὅθεν θυσίας ἐξέπεμψαν τῷ Θεῷ, καὶ μαθεῖν παρὰ τῶν ἱερέων καὶ παρὰ τῶν προφητῶν ἐπόθησαν, εἰ τὸν προσήκοντα κόσμον ὁ θεῖος ἀπέλαδεν οἶκος, ἣ 1 δεῖ, φησὶ, διὰ νηστείας πάλιν ἐξιλεώδσασθαι τὸν Θεὸν, ὅπερ ἐπὶ πλεῖστον δρῶντες διετελέσαμεν. Ταῦτα ἐχείνων πυθομένων, ποιεῖται μὲν ὁ τῶν ὅλων Θεὸς πρὸς τὸν λαὸν τὴν Ὁ διάλεξιν " διὰ τούτων δὲ κἀκείνους τὸ πρακτέον. διδά-
a',g'. « Kai egeneto en tǭ netartǭ hetei epi Diareïou tou basileōs, egeneto logos Kyriou pros Zacharian tetradi tou mēnos tou ennatou ᾿7, hos esti Chasleu "ho (hon hēmeis Ape.1.laion onomazomen) ᾿ Kai apesteilen eis Bethēl Sarasar kai ᾿Artheseer ho ho basileus, kai hoi andres hoi met᾽ ᾽ autou, exilasasthai: ton Kyrion, legōn pros tous hiereis tous en tǭ oikę̄ Kyrion pantokratoros, kai pros tous prophētas ". Ei eisēlthen ᾽ hōde en tǭ pemptǭ " mēni to hagiasma, hē nēsteusō " kathoti epoiēsa " ēdē hikana etē? n Toupous tines tōn hypo tou Salmanasar Chouthaiōn te kai tōn allōn othnōn, hous Samareetas hai meta tauta prosēgoreuchasin, hēgemonas ephasan einai. Eite de toutōn, eite allōn ethnōn (ou gar ededaxen hēmas hē theia Graphē), dēlon hōs allophyloi ontes allophylōn hēgounto᾽ all᾽ hamōs ek geioonōn oichounnos pollēn para tōn prophētōn kai tōn alleon eusedōn ōpheleian edexanto" “hothen thysias exepempsan tǭ Theǭ, kai mathein para tōn hiereōn kai para tōn prophētōn epothēsan, ei ton prosēkonta kosmon ho theios apeladen oikos, hē 1 dei, phēsi, dia nēsteias palin exileōdsasthai ton Theon, hoper epi pleiston drōntes dietelesamen. Tauta echeinōn pythomenōn, poieitai men ho tōn holōn Theos pros ton laon tēn Ho dialexin " dia toutōn de kakeinous to prakteon. dida-
1–3. "And it came to pass in the fourth year of Darius the king, the word of the Lord came to Zechariah on the fourth day of the ninth month, which is Chislev (which we call Apellaeus). And Sarasar and Arbeseer the king and his men sent to Bethel to propitiate the Lord, saying to the priests in the house of the Lord Almighty and to the prophets: Has the sanctuary come in here in the fifth month, or shall I fast, as I have done already for many years?" Some have said that these were leaders of the Cuthaeans and the other nations settled by Shalmaneser, whom later generations called Samaritans. Whether of these or of other nations (for the divine Scripture has not taught us), it is clear that they were foreigners leading foreigners; yet, living as neighbors, they received much benefit from the prophets and the other pious men; hence they sent sacrifices to God, and longed to learn from the priests and the prophets whether the divine house had received its fitting adornment, or whether, they say, we must again propitiate God by fasting, which we have continued doing for a very long time. When they asked these things, the God of all addresses his discourse to the people, and through it teaches those men too what must be done.
Zech 7:1 (quotation, high confidence) · Zech 7:2 (quotation, high confidence) · Zech 7:3 (quotation, high confidence) · 2 Kgs 17:24 (allusion, medium confidence)
Notes and citation
Summary: Foreign leaders living near Judah send to ask whether they should go on fasting for the temple, and God answers through Zechariah.
- Lemma: Zech 7:1–3. The Cuthaeans: 2 Kgs 17:24. Theodoret takes the senders to be foreigners and leaves their identity open.
Topics: Fasting
Cite (SBL): Theodoret, Comm. Proph. min. 11.7.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-1
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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.
11.7.5PG 81
ε', ς΄. « Ἐϊπὲ πρὸς πάντα τὸν λαὸν τῆς γῆς καὶ πρὸς τοὺς ἱερεῖς, λέγων" Ἐὰν νηστεύσητε, ἢ χόψητε" ἐν τῷ πέμπτῳ καὶ ἐν τῷ -ἑθδόμῳ ", καὶ ἰδοὺ ἑδδομήχοντα ἔτη, «μὴ νηστείαν νενηστεύκατέ μοις Καὶ ἐὰν φάγητε, ἢ πίητε, οὐκ ὑμεῖς ἐσθίετε, καὶ πίνετε "ὃ: » ΜΕ) οἴεσθε, φησὶν, ἐμοί τι κέρδος ἀπὸ τῆς ὑμετέρας πορίζειν νηστείας “ κἂν γὰρ μυριάκις “πκαις καὶ ἐν ταῖς ἑθδάμαι; ἐπιτελέσητε, ὄφελος οὐδὲν ἐντεῦθεν χαρπώσομαι. Καὶ ὅτι ταῦθ᾽ οὕτως ἔχει, μάρτυς τῆς αἰχμαλωσίας ὁ χρόνος " ἐν ἑόδομήκοντα ὰρ ἔτεσιν οὐδεμίαν μοι διὰ νηστείας προσηνέγκατε -θερᾳπείαν. ὥσπερ τοίνυν ἐσθίοντες καὶ πίνοντες ὑμεῖς τῆς ἐντεῦθεν ἡδονῆς ἀπολαύετε, οὕτω καὶ τὴν ἀπὸ τῆς νηστείας ὑμεῖς ὠφέλειαν χαᾳρποῦσθε. Καὶ «μὴ γομίσητε καιγὴν εἶναι ταύτην τὴν διδασκαλίαν" “«άλαι γὰρ καὶ πρόπαλαι ταῦτα διὰ τῶν προφητῶν τοῖς ἁμετέροις προγόνοις καὶ πατράσι διετέλεσα λέ. γων.
e', s΄. « Eïpe pros panta ton laon tēs gēs kai pros tous hiereis, legōn" Ean nēsteusēte, ē chopsēte" en tǭ pemptǭ kai en tǭ -hethdomǭ ", kai idou heddomēchonta etē, «mē nēsteian nenēsteukate mois Kai ean phagēte, ē piēte, ouk hymeis esthiete, kai pinete "ho: » ME) oiesthe, phēsin, emoi ti kerdos apo tēs hymeteras porizein nēsteias “ kan gar myriakis “pkais kai en tais hethdamai? epitelesēte, ophelos ouden enteuthen charpōsomai. Kai hoti tauth᾽ houtōs echei, martys tēs aichmalōsias ho chronos " en heodomēkonta ar etesin oudemian moi dia nēsteias prosēnenkate -therąpeian. hōsper toinyn esthiontes kai pinontes hymeis tēs enteuthen hēdonēs apolauete, houtō kai tēn apo tēs nēsteias hymeis ōpheleian chaąrpousthe. Kai «mē gomisēte kaigēn einai tautēn tēn didaskalian" “«alai gar kai propalai tauta dia tōn prophētōn tois hameterois progonois kai patrasi dietelesa le. gōn.
5–6. "Say to all the people of the land and to the priests, saying: If you fasted or mourned in the fifth and in the seventh [months], and behold, for seventy years, did you fast a fast to me? And if you eat or drink, is it not you who eat and drink?" Do not think, he says, that you procure some gain for me from your fasting; for even if you kept fasts ten thousand times in the fifth and seventh months, I would reap no benefit from it. And that this is so, the time of the captivity is witness; for in seventy years you offered me no service through fasting. Just as, when you eat and drink, you enjoy the pleasure that comes from it, so too you reap the benefit that comes from fasting. And do not think that this teaching is new; for long ago, very long ago, I kept saying these things through the prophets to your ancestors and fathers.
Textual problem in this passage: see the notes.
Zech 7:5 (quotation, high confidence) · Zech 7:6 (quotation, high confidence)
Notes and citation
Summary: God gains nothing from fasting: like eating and drinking, it benefits those who do it, as the prophets taught of old.
- Lemma: Zech 7:5–6. Migne's footnotes on variant readings are removed.
Notes on the original text
- Digital text corrected (Migne's footnotes read as Greek letters): 5. 85. ἃ ἀπέσταλκε. ἱπ Α πθ. ἡ πέμπτῳ. Α ἔκτῳ. ὃ 5 Α χόψησθε, "Α ταῖς πέμπταις ἣ ἐν ταῖς ἑδδόμαις. 5 πίν, Α ργϑῃ. ὑμεῖς. 3 πρ. Α δάιὶι λέγων. 41 ἐν, Ἃ ἕκτου., Βἰ ἴπ νηστ, [)68. ἰδ ἃ. “ἃ ἐποίησαν. → .
Topics: Fasting
Cite (SBL): Theodoret, Comm. Proph. min. 11.7.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-5
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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.
11.7.7PG 81
ζ΄. « Οὐκ αὗτοι γὰρ, φησὶν, οἱ λόγοι εἰσὶν "", οὖς ἐλάλησε Κύριος ἐν χερσὶ ᾽"" τῶν προφητῶν τῶν ἔμπροτθεν; Ὅτε ὧν Ἱερουσαλὴμ κατοιχουμένη, καὶ εὐθηνοῦσα "", καὶ αἱ '" πόλεις αὐτῆς '" κυκλόθεν, καὶ ἡ ὀρεινὴ, καὶ ἢ πεδινὴ χατῳχεῖτο. » Οὕτω δείξας κὴν τοῦ κηρύγματος ἀρχαιότητα, τίνα τὰ θερα- “κεύογτα αὐτὸν κατ᾽ εἶδος διδάσκει" « Κρῖμα δίκαιον κρίνατε 15, καὶ ἔλεον καὶ οἰχτιρ- {μὸν ποιεῖτε, ἕχαστος πρὰς τὸν ἀδελρὸν αὑτοῦ. (ι.) ἸΚ αἱ χῆραν, καὶ ὀρφανὸν, καὶ προσήλυτον, καὶ πέντα μὴ χαταδυναστεύσητε, καὶ κακίαν ἕχαστος τοῦ ἀδελφοῦ αὑτοῦ μὴ μνησιχαχεῖτε ἐν ταῖς καρδίαις ὁμῶν. » Ἕλεγον, φησὶ, τοῖς ὑμετέροις πατράσι, δικάζοντας ἴσην καὶ δικαίαν ἐκφέρειν τὴν ψῆφον, ἐλέῳ δὲ περὶ τοὺς 5 πέλας κεχρῆσθαι, τὰς δὲ τὸν ϑαρὺν τῆς χηρείας ἑλχούσας ζυγὸν, καὶ κοὺς ὀρφανίαν ὀδυρομένους, μὴ πιέζειν τῇ δυναστείᾳ, μηδὲ ἀφορμὴν εἰς πλεονεξίαν τὴν τῶν πενήτων λαμδάνγειν Ό Διαθένειαν" πρὸς δὲ τούτοις τὴν μνηαιχαχίαν τεσθαι, καὶ μὴ ἀμύνεσθαι τοὺς ἄρξαντας ἀδικίας. Ταῦτα ἐγὼ μὲν ἔλεγον᾽ ἐκεῖνοι δὲ ὑκαχαύειν 1" οὐκ ἤθελον. ε ᾿Αλλ ἔδωκαν, φησὶ, νῶτον αὑτῶν 39 παραφρονοῦντα. ν Καὶ δεχόμενοι μάστιγας ἀναλγησίαν οἰκετῶν, καὶ ὄνησιν ἐκεῖθεν μὴ καρπουμένων. » 4 Καὶ τὰ ὦτα αὑτῶν ἐδάρυναν τοῦ μὴ εἰσακούειν. (ι8..) Καὶ τὴν καρδίαν αὑτῶν ἔταξαν ἀπειθῇ, τοῦ μὴ εἰσαναύειν τοῦ νόμον μου- "καὶ τῶν λόγων μου ὧν δξαπέσταλχε Κύριος παντοχράτωρ, ἐν Πνεύματι αὑτοῦ, ἐν χερσὶ προφητῶν." τῶν ἔμπροσθεν.» ᾿Αλλὰ «ἧς ἀπειθείας ὀδρέψαντο τὸν καρπόν. « Ἐγένετο γὰρ ὀργὴ μεγάλη παρὰ Κυρίον παντοκράτορος. (1γ΄.) Καὶ ἔσται ἂν τρόπον εἶπον ᾿5, καὶ οὐκ εἰσήχουσαν αὐτοῦ "5, οὕτω κεχράξονται, καὶ οὐ αἣ εἰσαχούσω, λέγει Κύριος παντοχράτωρ. » Ἐναλλάςτει τὸ σχῆμα τοῦ χρόνου " τὰ γὰρ ἤδη γεγενημένα ὡς μέλλοντα λέγει" τὸ γὰρ, χεχράξονται, ἀντὶ τοῦ ἔγραξα», καὶ τὸ οὐ μὴ εἰσεικούσω, ἀντὶ τοῦ οὐκ ἤκουσα. ἀν.»
z΄. « Ouk hautoi gar, phēsin, hoi logoi eisin "", ous elalēse Kyrios en chersi ᾽"" tōn prophētōn tōn emprotthen? Hote hōn Hierousalēm katoichoumenē, kai euthēnousa "", kai hai '" poleis autēs '" kyklothen, kai hē oreinē, kai ē pedinē chatǭcheito. » Houtō deixas kēn tou kērygmatos archaiotēta, tina ta thera- “keuogta auton kat᾽ eidos didaskei" « Krima dikaion krinate 15, kai eleon kai oichtir- {mon poieite, hechastos pras ton adelron hautou. (i.) IK hai chēran, kai orphanon, kai prosēlyton, kai penta mē chatadynasteusēte, kai kakian hechastos tou adelphou hautou mē mnēsichacheite en tais kardiais homōn. » Helegon, phēsi, tois hymeterois patrasi, dikazontas isēn kai dikaian ekpherein tēn psēphon, eleǭ de peri tous 5 pelas kechrēsthai, tas de ton ϑaryn tēs chēreias helchousas zygon, kai kous orphanian odyromenous, mē piezein tę̄ dynasteią, mēde aphormēn eis pleonexian tēn tōn penētōn lamdangein O Diatheneian" pros de toutois tēn mnēaichachian testhai, kai mē amynesthai tous arxantas adikias. Tauta egō men elegon᾽ ekeinoi de hykachauein 1" ouk ēthelon. e ᾿All edōkan, phēsi, nōton hautōn 39 paraphronounta. n Kai dechomenoi mastigas analgēsian oiketōn, kai onēsin ekeithen mē karpoumenōn. » 4 Kai ta ōta hautōn edarynan tou mē eisakouein. (i8..) Kai tēn kardian hautōn etaxan apeithę̄, tou mē eisanauein tou nomon mou- "kai tōn logōn mou hōn dxapestalche Kyrios pantochratōr, en Pneumati hautou, en chersi prophētōn." tōn emprosthen.» ᾿Alla «hēs apeitheias odrepsanto ton karpon. « Egeneto gar orgē megalē para Kyrion pantokratoros. (1g΄.) Kai estai an tropon eipon ᾿5, kai ouk eisēchousan autou "5, houtō kechraxontai, kai ou haē eisachousō, legei Kyrios pantochratōr. » Enallastei to schēma tou chronou " ta gar ēdē gegenēmena hōs mellonta legei" to gar, chechraxontai, anti tou egraxa», kai to ou mē eiseikousō, anti tou ouk ēkousa. an.»
7. "For are not these," he says, "the words which the Lord spoke by the hand of the former prophets, when Jerusalem was inhabited and prospering, and her cities round about, and the hill country and the plain were inhabited?" Having thus shown the antiquity of the preaching, he teaches in detail the things that serve him: (9–10) "Judge just judgment, and do mercy and compassion each to his brother. And do not oppress the widow and orphan and stranger and poor, and let none of you bear a grudge in your hearts for the wrong of his brother." I told your fathers, he says, when judging, to give an equal and just verdict, to treat their neighbors with mercy, not to crush with their power the women drawing the heavy yoke of widowhood nor those who lament their orphanhood, and not to take the weakness of the poor as an occasion for greed; and besides this, to [cast off] rancor and not to take vengeance on those who began the wrong. These things I said; but they would not listen. (11) "But they turned," he says, "a senseless back." Even when they received lashes, [they showed] the insensibility of [bad] servants who reap no benefit from them. "And they made their ears heavy so as not to hear. (12) And they set their heart disobedient so as not to hear my law and my words which the Lord Almighty sent by his Spirit by the hand of the former prophets." But they reaped the fruit of their disobedience: "For great wrath came from the Lord Almighty. (13) And it will be: as I spoke and they did not listen to him, so they will cry out, and I will not listen, says the Lord Almighty." He changes the tense; for he speaks of what has already happened as future: "they will cry out" stands for "they cried out", and "I will not listen" for "I did not hear".
Textual problem in this passage: see the notes.
Zech 7:7 (quotation, high confidence) · Zech 7:9 (quotation, high confidence) · Zech 7:10 (quotation, high confidence) · Zech 7:11 (quotation, high confidence) · Zech 7:12 (quotation, high confidence) · Zech 7:13 (quotation, high confidence)
Notes and citation
Summary: God recalls that the earlier prophets demanded justice and mercy toward widows, orphans, strangers and the poor, and that the fathers' refusal brought his wrath.
- Lemma: Zech 7:7; Theodoret goes on to 7:9–13 (7:8 is not quoted). Words are lost in the scan (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): δὲ «οἶην ἀν δ ΔΆ πὶ 6} 81] αὐίλνὶ ομ μαι 6 αν} αἶμα ᾿θο → ; Ἔ ῥνφίιν, ρὶ ογδί δθιυπάδηβ, οἱ οὐν 8468 Ὦ → ἡ ; [8, 9] δὲ οἱ μη βου! ον ΐδην δὲ ἀσγβμη) δι δἰ ρθη 5. » Δὴ ἰδ « Εἰ μη οἱ πρὶ ἐταιἰδ θην βογνϊ(υΐθιη δυϑεϊ πα βθθηΐ, οἱ 20 δᾶ. πυροῦ οπιἰδηρί οί αι 8 ἴῃ ἢ 5 5. » Εἰ → .
Topics: Ethics
Cite (SBL): Theodoret, Comm. Proph. min. 11.7.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-7
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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.
11.7.14PG 81
ιδ΄, « Καὶ ἐχδαλῶ αὐτοὺς "5 εἰς πάντα τὰ ἔθνη, ἅ οὐκ ἔγνωσαν" ν ἀντὶ τοῦ ἐξέδαιον. ε« Καὶ ἡ τῇ ἀφανισθήσεται χατόπισθεν αὐτῶν ἐκ διοδεύοντος, καὶ ἐξ ἀναστρέφοντος" » τουτέστιν, ἠραγίσθη" καὶ δηλοῖ τὰ ἐπαγόμενα. Μετέδαλε γὰρ τὸ σχῆμα, καί φησι" « Καὶ ἔταξαν γῆν ἐπιθυμητὴν εἰς ἀφανισμόν. ν» Ταῦτα περὶ τῆς τῶν πατέρων αὐτῶν ἀπειθείας τε καὶ τιμωρίας διεξελήλυθεν. Οὔτε γὰρ εἰκὸς ἦν, τοῖς πικρᾶς δουλεία; λαθοῦσι τὴν πεῖραν, καὶ ἔναγχος ταύτης ἀπαλλαγεῖσι, καὶ μηδέπω τὴν πόλιν οἰχοδομήσασι, τοιαῦτα πάλιν ἀπειλῆσαι δεινά. !
id΄, « Kai echdalō autous "5 eis panta ta ethnē, ha ouk egnōsan" n anti tou exedaion. e« Kai hē tę̄ aphanisthēsetai chatopisthen autōn ek diodeuontos, kai ex anastrephontos" » toutestin, ēragisthē" kai dēloi ta epagomena. Metedale gar to schēma, kai phēsi" « Kai etaxan gēn epithymētēn eis aphanismon. n» Tauta peri tēs tōn paterōn autōn apeitheias te kai timōrias diexelēlythen. Oute gar eikos ēn, tois pikras douleia? lathousi tēn peiran, kai enanchos tautēs apallageisi, kai mēdepō tēn polin oichodomēsasi, toiauta palin apeilēsai deina. !
14. "And I will cast them out into all the nations which they did not know," for "I cast them out". "And the land will be made desolate behind them, of anyone passing through or returning," that is, it was made desolate; and what follows shows this. For he changed the form and says: "And they made the desirable land a desolation." He has gone through these things about the disobedience and the punishment of their fathers. For it was not likely that he would again threaten such dreadful things to those who had experienced bitter slavery, had only recently been freed from it, and had not yet built the city.
Zech 7:14 (quotation, high confidence)
Notes and citation
Summary: The future tenses describe the fathers' past exile, not a new threat to the returned exiles.
- Lemma: Zech 7:14.
Cite (SBL): Theodoret, Comm. Proph. min. 11.7.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/11-7-14
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-11-7-14) · 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.