Commentary on the Twelve Minor Prophets 12.2.1–12.3.24
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Preface 12, chapter 2
12.2.1PG 81
α΄. « Καὶ νῦν ἡ ἐντολὴ αὕτη πρὸς ὑμᾶς, ὦ ἰ-ρεῖς". » Ἐὰν δὲ μὴ βουληθῆτε σπουδαίως προσχεῖν ποῖς ὑπ᾽ ἐμοῦ λεγομένοις, καὶ πάντων ὁμοῦ τὸ σέδας τὸ ἐμὸν προτιμῆσαι, ε Ἐξχποστελῶ ἐφ᾽ ὑμᾶς τὴν κατάραν, καὶ ἐπιχαταράσομαι τὴν εὐλογίαν ὑμῶν, καὶ καταράσομαι αὐτὴν, καὶ διασγεδάσω τὴν εὐὖλο- Υίαν ὑμῶν 5, καὶ οὐκ ἔσται ἐν 1" ὑμῖν, ὅτι ὑμεῖς οὐ τίθεσθε εἰ; καρδίαν ᾽" ὑμῶν. » Εὐμογίαν καλεῖ τὴν ἱερωτύνην αὐτὴν, ἣν κατὰ θείαν ἔλαδον χάριν " ταύτὴν ἠπείλησε καταλύσειν καὶ διασχεδάσειν διὰ τὴν περὶ αὐτὴν γεγενημένην ἀτοπίαν.
a΄. « Kai nyn hē entolē hautē pros hymas, ō i-reis". » Ean de mē boulēthēte spoudaiōs proschein pois hyp᾽ emou legomenois, kai pantōn homou to sedas to emon protimēsai, e Exchpostelō eph᾽ hymas tēn kataran, kai epichatarasomai tēn eulogian hymōn, kai katarasomai autēn, kai diasgedasō tēn euylo- Uian hymōn 5, kai ouk estai en 1" hymin, hoti hymeis ou tithesthe ei? kardian ᾽" hymōn. » Eumogian kalei tēn hierōtynēn autēn, hēn kata theian eladon charin " tautēn ēpeilēse katalysein kai diaschedasein dia tēn peri autēn gegenēmenēn atopian.
1. "And now this commandment is to you, O priests." And if you will not attend earnestly to what I say and honor my worship above all things, (2) "I will send the curse upon you, and I will curse your blessing, and I will curse it, and scatter your blessing, and it will not be among you, because you do not lay it to heart." He calls the priesthood itself, which they received by divine grace, a "blessing"; this he threatened to destroy and scatter because of the outrage they had committed against it.
Mal 2:1 (quotation, high confidence) · Mal 2:2 (quotation, high confidence)
Notes and citation
Summary: God threatens to curse the priesthood, the priests' "blessing", because they dishonor it.
- Lemma: Mal 2:1; Theodoret goes on to 2:2.
Topics: Church office
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-1
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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.
12.2.3PG 81
γ΄. ε Ἰδοὺ ἐγὼ ἀφορίξω ὑμῖν τὸν ὦμον"5, καὶ διχαχορπιῶ ἔνυστρον ᾽" ἐπὶ τὰ πρόσωπα ὑμῶν, ἔνυστρον ἑορτῶν ὑμῶν, καὶ λήψομαι ὑμᾶς εἰς τὸ αὐτό. ν» Τοῦτο ὁ ᾿Ακύλας ἡρμήνευσεν " « Ἰδοὺ ἐγὼ ἐπιτιμῶ ὑμῖν σὺν τῷ βραχίονι, καὶ λιχλήσω κόπρον ἐπὶ πρόσωπα ὑμῶν, κόπρον ἑορτῶν ὑμῶν. ν 'Ἐπειδὴ Ὑὰρ τοῖς ἱερεῦσι κατὰ νόμον ἀφώριστό τε τὸ στηθύνιον, καὶ ὁ βραχίων ὁ δεξιὸς, ἀπειλεῖ καὶ αὐτοὺς ἀποῤῥίψειν, καὶ τὸν ἀφορισθέντα αὐτοῖς βραχίονα " ἀντὶ δὲ τοῦ στηθυνίου τὸ ἔγυστρον τέθεικε, τὸ τῆς κόπρου δοχεῖον. Πάλαι μὲν γὰρ αὐτοῖς εὐσεδοῦτιν ὁ Θεὸς τὸν βραχίονα τὸν δεξιὸν ἀπένειμεν, ὡς σύμξολον τῆς πραχτιχῖς ἀρετῆς " τὸ δὲ στηθύνιον, ὃ τῆς δογμάτων. Ἐπειδὴ δὲ καὶ τῆς εὐσεδείας ἑχόντες ἐξἔστησαν, καὶ τῆς ἀρετῆς ἐγυμνώθησαν, τὸ ἔνυστρον λέγει, τὸ τῆς κύπρου δοχεῖον, εἰς τὰ πρόσωπα αὐτῶν σκ:δοννύναι, τὴν αἰσχύνην καὶ τὴν ἀτιμίαν διὰ τούτῶν σημαίνων. Τούτου δὲ, φησὶ, γινομένου, γνώσεσθε ὡς ἐγὼ τοῖς ὑμετέροις προγόνοις ἔδωκα τὴν πεοὶ τῶν θυσιῶν ἐντολήν. Εἶτα μέμνηται διὰ τοῦ Λευΐ ποῦ ᾿Ααρὼν τοῦ πρώτου ἱερέως. Ἔφη γὰρ οὐτως"
g΄. e Idou egō aphorixō hymin ton ōmon"5, kai dichachorpiō enystron ᾽" epi ta prosōpa hymōn, enystron heortōn hymōn, kai lēpsomai hymas eis to auto. n» Touto ho ᾿Akylas hērmēneusen " « Idou egō epitimō hymin syn tǭ brachioni, kai lichlēsō kopron epi prosōpa hymōn, kopron heortōn hymōn. n 'Epeidē Hyar tois hiereusi kata nomon aphōristo te to stēthynion, kai ho brachiōn ho dexios, apeilei kai autous aporrhipsein, kai ton aphoristhenta autois brachiona " anti de tou stēthyniou to egystron tetheike, to tēs koprou docheion. Palai men gar autois eusedoutin ho Theos ton brachiona ton dexion apeneimen, hōs symxolon tēs prachtichis aretēs " to de stēthynion, ho tēs dogmatōn. Epeidē de kai tēs eusedeias hechontes exestēsan, kai tēs aretēs egymnōthēsan, to enystron legei, to tēs kyprou docheion, eis ta prosōpa autōn sk:donnynai, tēn aischynēn kai tēn atimian dia toutōn sēmainōn. Toutou de, phēsi, ginomenou, gnōsesthe hōs egō tois hymeterois progonois edōka tēn peoi tōn thysiōn entolēn. Eita memnētai dia tou Leuï pou ᾿Aarōn tou prōtou hiereōs. Ephē gar outōs"
3. "Behold, I will set apart the shoulder for you, and I will scatter the maw on your faces, the maw of your feasts, and I will take you to the same." Aquila rendered this: "Behold, I rebuke you along with the arm, and I will winnow dung on your faces, the dung of your feasts." For since by the law the breast and the right shoulder were set apart for the priests, he threatens to cast away both them and the shoulder set apart for them; and instead of the breast he has put the maw, the receptacle of dung. For of old, when they were pious, God assigned to them the right shoulder as a symbol of practical virtue, and the breast as [a symbol of the knowledge] of doctrines. But since they willingly departed from piety and were stripped of virtue, he says that he scatters the maw, the receptacle of dung, in their faces, signifying by this shame and dishonor. When this happens, he says, you will know that I gave your ancestors the commandment about the sacrifices. Then through Levi he recalls Aaron, the first priest. For he spoke thus:
Textual problem in this passage: see the notes.
Mal 2:3 (quotation, high confidence) · Lev 7:34 (allusion, high confidence)
Notes and citation
Summary: Instead of the breast and shoulder due to the priests, God will throw the dung of their feasts in their faces, a sign of the shame of a priesthood that has abandoned piety and virtue.
- Lemma: Mal 2:3 (LXX: "maw", ἔνυστρον, the fourth stomach of a ruminant). The priests' portions: Lev 7:31–34. Words of the comment are lost in the scan (supplied by sense in brackets). Migne's Latin column is removed.
Notes on the original text
- Digital text corrected (Latin column read as Greek letters; Migne's column letter and Latin column read as Greek letters): τοῦ ἱϑ, ει Οἰδβίραι τ πὶ, → ; εἰς τὸ Β τοϊσυϊαην 5ο᾽ θην δέν πὶ νϑϑίγαγαπ), οἱ δυο ρίδηι αὐτό → εἰς τὸ αὐτό.
Topics: Church office
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-3). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-3
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.2.4PG 81
δ'. « Καὶ ἐπιγνώσεσθε, ὅτι 15 ἐγὼ Κύριος ἐξαπἔτταλκα "5 πρὸς ὑμᾶς τὴν ἐντολὴν ταύτην, τοῦ εἶναι τὴν διαθήκην μὸν πρὸς τοὺς Ατυῖτας, λέγει Κύριος παυντοχράτωρ. » Εἶτα τούτοις ἐπήγαγεν"
d'. « Kai epignōsesthe, hoti 15 egō Kyrios exapettalka "5 pros hymas tēn entolēn tautēn, tou einai tēn diathēkēn mon pros tous Atuitas, legei Kyrios pauntochratōr. » Eita toutois epēgagen"
4. "And you will know that I, the Lord, have sent this commandment to you, so that my covenant may be with the Levites, says the Lord Almighty." Then he added to these words:
Mal 2:4 (quotation, high confidence)
Notes and citation
Summary: The punishment will show that God's commandment and covenant with Levi came from him.
- Lemma: Mal 2:4.
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.2.5PG 81
ε΄, « Ἢ διαθήκη μου ἣν μετ᾽ αὐτοῦ τῆς ζωῆς καὶ τῆς εἰρήνης, καὶ ἔδωκα αὐτῷ φόδῳ" φοθεϊσηαί με, καὶ ἀπὸ προσώπου ὀνόματός μου στέλλεσθαι αὐτόν. » Ταῦτα γὰρ ποιοῦντι, φησὶ, ζωὴν καὶ εἰρήνην ἐπηγγειλάμην μισθόν " τούτου γὰρ εἵνεκα ξωῆς καὶ εἰρήνὺς αὐτὴν προσηγόρευσς διαγήκη», ὡς ταῦτα προ-
e΄, « Ē diathēkē mou hēn met᾽ autou tēs zōēs kai tēs eirēnēs, kai edōka autǭ phodǭ" photheïsēai me, kai apo prosōpou onomatos mou stellesthai auton. » Tauta gar poiounti, phēsi, zōēn kai eirēnēn epēngeilamēn misthon " toutou gar heineka xōēs kai eirēnys autēn prosēgoreuss diagēkē», hōs tauta pro-
5. "My covenant was with him, of life and of peace, and I gave him [the charge] to fear me with fear and to shrink from the face of my name." For to him who does these things, he says, I promised life and peace as a wage; for this reason he called it a covenant of life and peace, as [promising] these things
Mal 2:5 (quotation, high confidence)
Notes and citation
Summary: God's covenant with Levi promised life and peace to the priest who feared him.
- Lemma: Mal 2:5. The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.2.6PG 81
ς΄. «Νόμος ἀληθείας ἣν ἐν τῷ στόματι αὐτοῦ, καὶ ἀδικία οὐκ ηὑρέθη ἐν τοῖς χείλεσιν αὐτοῦ " ἐν εἰρήνῃ κατευθύνων ἐπορεύθη μετ᾽ ξμοῦ, καὶ πολλοὺς ἐπέστριψεν 9. ἀπὸ ἀδικίας. » Ἢ γὰρ ἁμαρτίχ τὴν ποὺς Θοὺν ἔχθραν ἐργάξετυ!" ἡ δικαιοσύνη δὲ πραγματτύεται τὴν εἰρήνην. Λέγει τοίνυν ὅτι τὴν εὐθεῖαν ὁδεύων, καὶ τιμῶν τὴν ἀλήθειαν, καὶ τὴν ἀδικίαν μυσαττόμενος, λεών με εἶχεν, καὶ τῆς ἐμῆς ἀπολαύων εἰρήνης, πολλοῖς πλανωμένοις ἐγένετο πρὸς ἀλήθειαν ποδηγός " δίκαιον γὰρ διαφερόντως τὸν ερέα εἶναι τῶν θείων νόμων ἐργάτην - ἅτε δὴ χεχειροτονημένον τῶν ἄλλων διδάσκαλον, καὶ τὰ θεῖα λόγια διαπορθμεύειν πεπιστευμένον " ἄγγελος γὰρ Κυρίου παντοκράτορός ἐστιν, ἀπαγγέλλων τοῖς ἄλλοις τοῦ Θεοῦ βούλημα. τὴς ε Ὑμεῖς δὲ ἐξεχλίνστε ἔχ τῆς ὁδοῦ μου ᾽ν, καὶ ἐσθενήσατε πολλοὺς ἐν νόμῳ", διεφθείρατε τὴν διαθήκην τοῦ Λευῖ, λέγε: Κύριος παντοχράτωρ. » Τὸ, ᾿Ακύλας καὶ Σύμμαχος. Λέγει δὲ, ὅτι Τὴν παρανομίαν ἀσπασάμενοι, καὶ ἄλλοις λώδης ἐγένεσθε πρόξενοι. Εἴτα αὑτοῖς προλέγει τὰ νῦν αὐτοὺς χατειληθ.. «Καὶ ἐγὼ ἔδωκα᾽" ὑμᾶς ἐξουδενωμένους, καὶ ἀπεῤῥιμμένους εἰς πάντα τὰ ἔθνη, ἀνθ᾽ ὧν ὑμεῖς οὐκ ἐφυλάξατε 5 τὰς ὁδούς μου, ἀλλ᾽ ἐλαμόάνετς πρόσωὠπα ἐν νόμῳ. » Ὁ Σύμμαχος ἡρμήνενσεν, ὠπεῖσθε πρόσωπα ἐν τόμῳ. ἈΑἰτιᾶτα: δὲ αὑτοὺς, ὡς παραθάτας τοῦ νόμου γεγενημένους, καὶ εἰς χάριν τινῶν παρανόμως δικάζοντας, ἣ χρήματα χομιζομένους παρὰ τῶν προσφερόντων τὰ θύματα, καὶ δεχομένους παρ᾽ αὑτῶν τά τινα λώθδην ἐν τοῖς μέλεσιν ἔχοντα. (. «Οὐκὶ πατὴρ εἷς πάντων ὑμῶν; οὐκὶ Θεὸς εἷς ἔχτιτεν ὑμᾶς; τί ὅτι ἐγκατελίπετε ἔκαστος τὸν ἀδελφὸν αὑτοῦ, τοῦ" βεδηλῶσαι τὴν ᾽" διαθήκην τῶν πατέρων ὑμῶν; » ὙΦφ᾽ ἑνὸς, φησὶ, δημιουργηθέντες Θεοῦ, ὃς δίκην πατρὸς εἰς ἅπαντας ὑμᾶς τὴν οἰκείαν ἀγάπην ἐπεδείξατο, οὕτω τῶν ὁμοφνῶν καὶ οὔτε τῆς φύσεως, οὔτε τῆς χάριτος τὴν χοινωἀδελφοὺς χατελίπετε, καὶ περιείδετε τῶν ἐμῶν νόμων παραδάτας γεγενημένους -" καὶ ταῦτα ἔχοντες τὸν Ἰούδαν καὶ τὴν Ἱερουσαλὴμ ὠφελείας παράδειγμα.
s΄. «Nomos alētheias hēn en tǭ stomati autou, kai adikia ouk hēurethē en tois cheilesin autou " en eirēnę̄ kateuthynōn eporeuthē met᾽ xmou, kai pollous epestripsen 9. apo adikias. » Ē gar hamartich tēn pous Thoun echthran ergaxety!" hē dikaiosynē de pragmattyetai tēn eirēnēn. Legei toinyn hoti tēn eutheian hodeuōn, kai timōn tēn alētheian, kai tēn adikian mysattomenos, leōn me eichen, kai tēs emēs apolauōn eirēnēs, pollois planōmenois egeneto pros alētheian podēgos " dikaion gar diapherontōs ton erea einai tōn theiōn nomōn ergatēn - hate dē checheirotonēmenon tōn allōn didaskalon, kai ta theia logia diaporthmeuein pepisteumenon " angelos gar Kyriou pantokratoros estin, apangellōn tois allois tou Theou boulēma. tēs e Hymeis de exechlinste ech tēs hodou mou ᾽n, kai esthenēsate pollous en nomǭ", diephtheirate tēn diathēkēn tou Leui, lege: Kyrios pantochratōr. » To, ᾿Akylas kai Symmachos. Legei de, hoti Tēn paranomian aspasamenoi, kai allois lōdēs egenesthe proxenoi. Eita hautois prolegei ta nyn autous chateilēth.. «Kai egō edōka᾽" hymas exoudenōmenous, kai aperrhimmenous eis panta ta ethnē, anth᾽ hōn hymeis ouk ephylaxate 5 tas hodous mou, all᾽ elamoanets prosōōpa en nomǭ. » Ho Symmachos hērmēnensen, ōpeisthe prosōpa en tomǭ. AAitiata: de hautous, hōs parathatas tou nomou gegenēmenous, kai eis charin tinōn paranomōs dikazontas, hē chrēmata chomizomenous para tōn prospherontōn ta thymata, kai dechomenous par᾽ hautōn ta tina lōthdēn en tois melesin echonta. (. «Ouki patēr heis pantōn hymōn? ouki Theos heis echtiten hymas? ti hoti enkatelipete ekastos ton adelphon hautou, tou" bedēlōsai tēn ᾽" diathēkēn tōn paterōn hymōn? » HyPhph᾽ henos, phēsi, dēmiourgēthentes Theou, hos dikēn patros eis hapantas hymas tēn oikeian agapēn epedeixato, houtō tōn homophnōn kai oute tēs physeōs, oute tēs charitos tēn choinōadelphous chatelipete, kai perieidete tōn emōn nomōn paradatas gegenēmenous -" kai tauta echontes ton Ioudan kai tēn Hierousalēm ōpheleias paradeigma.
6. "The law of truth was in his mouth, and injustice was not found on his lips; walking straight in peace he went with me, and he turned many from injustice." For sin produces enmity toward God, while righteousness brings about peace. He says, then, that, walking the straight way, honoring truth and loathing injustice, he had me gracious to him, and, enjoying my peace, he became for many who were wandering a guide to the truth. For it is right that the priest above all should be a doer of the divine laws, since he has been appointed teacher of the others and entrusted with conveying the divine oracles; for he is a messenger of the Lord Almighty, announcing God's will to the others. … (8) "But you turned aside from my way, and made many weak in the law; you corrupted the covenant of Levi, says the Lord Almighty." [For "made weak"] Aquila and Symmachus [render …]. He says that, having embraced lawlessness, you became the cause of ruin for others too. Then he foretells to them what has now overtaken them: (9) "And I have made you despised and cast out among all the nations, because you did not keep my ways but showed partiality in the law." Symmachus rendered: "… persons in the law." He accuses them of having become transgressors of the law, judging lawlessly to favor some, or taking money from those who offered the victims and accepting from them victims with some blemish in their limbs. (10) "Has not one father created all of you? Did not one God create you? Why have you each forsaken his brother, to profane the covenant of your fathers?" Created by one God, he says, who like a father showed his love to you all, you … your kinsmen, [respecting] neither the community of nature nor that of grace; you abandoned your brothers and overlooked them when they became transgressors of my laws, and that though you had Judah and Jerusalem as an example of benefit.
Textual problem in this passage: see the notes.
Mal 2:6 (quotation, high confidence) · Mal 2:7 (allusion, high confidence) · Mal 2:8 (quotation, high confidence) · Mal 2:9 (quotation, high confidence) · Mal 2:10 (quotation, high confidence)
Notes and citation
Summary: Levi once taught truth and turned many from sin, but the priests have corrupted his covenant by partiality and blemished sacrifices, and God has made them despised among the nations.
- Lemma: Mal 2:6; Theodoret paraphrases 2:7 and quotes 2:8–10. Words are lost in the scan in several places (…, or supplied by sense in brackets); the renderings of Aquila and Symmachus are only partly legible. Migne's Latin column and footnotes are removed.
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 inside a hyphenated word; footnote numeral): ἐν εἰ- ΟΥ̓ ἢ κατευθύνων → ἐν εἰρήνῃ κατευθύνων; τοῖς 156. χείλεσιν → τοῖς χείλεσιν; δῖονδ. υὙοβίγαγάπιμ. » Οὐ οη απ) οὐ Τὰ αἰ 9815 ὁοδὶς δεῖ 1679 δἱι: δὰ [ον 85, εμϑ. ὅ. ε Τοβιϑπιδηί πὶ πιδι πῇ {18 οὐ! 60 Υἱ ἰδὲ εἰ ρϑοῖβ, οἱ ἀδαἱ εἱ αἱ εἰπιογα ἔπη 6 Γοὶ 16, οἱ ἃ [δοὶθ 115 πλη δϑὶ ἰπνθηία ἴῃ ἰηδτούίσῃ5, οἱ νου ἴθι σοἴοη5, οἵ 0 πη} 5114 Δ}ὁ ὧν Δ αἰνὸν δ ἢ Αι. ἀν γαὶ κατα οήτηλαι αὐτὴν. "λὲν, θ 9. Δ. 15. Α΄ οι Οἱ διότι, Ὁ. χαρδ, Δ ροπι. τήν. ἢ τὸν ὧμ. τοῖς. θεϑ. ἃ → ; νοῦ δὶ οοηϑι 8, οἱ οὐἱ αἰ ν᾽ αἰ, κε Ἀγ ἴῃ ει ὶς [οἷος ἡπ ἢ,ν ἐταιῖία σοι νυ ΐο 6 πὶ 65118 Του τ Ϊ, 86 πορίδοίος [λους 6ϑβὶ ἴῃ [8γ6]6 οἱ ἢ] ΘΡΟβοὶ γ᾽ αἱ δά δεῖς : ε Εἰ 4011, οἱ ἐπ Ἰ]δγαθίς οἱ ὧι Ηϊεγοδξοίμηια αυὶ → .
Topics: Church office
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-6
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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.
12.2.11PG 81
ια΄. ε« Ἐγκατελείφθη γὰρ Ἰούδας, καὶ βδέλυγμα ἐγένετο ἐν τῷ Ἰσραὴλ καὶ ἐν Ἱερουσαλὴμ, διότι ἐδεθήλωσεν Ἰούδας τὰ ἅγια Κυρίου, ἐν οἷς ἢγάπησε. » Καὶ δεικνὺς σαφῶς, ἃ ἠγάπησε, ἐπήγαγε " « Καὶ ἐπετήδευσεν εἰς θεοὺς ἀλλοτρίους. » Ὁ γὰρ Ρ Ἰούδας, φησὶ, καὶ ἐν τῷ Ἰσραὴμῖ, καὶ ἐν τῇ Ἱερουκαὶ τοὺς θείους νόμου: πατήσας, καὶ τοὺς οὐκ ὄντας ἀντὶ τοῦ ὄντος προσκυνήσας θεούς. Εἶτα κοινὴν κατὰ τῶν τοιούτων ἁπάντων ἐκφέρει τὴν ἀπειλὴν"
ia΄. e« Enkateleiphthē gar Ioudas, kai bdelygma egeneto en tǭ Israēl kai en Hierousalēm, dioti edethēlōsen Ioudas ta hagia Kyriou, en hois ēgapēse. » Kai deiknys saphōs, ha ēgapēse, epēgage " « Kai epetēdeusen eis theous allotrious. » Ho gar R Ioudas, phēsi, kai en tǭ Israēmi, kai en tę̄ Hieroukai tous theious nomou: patēsas, kai tous ouk ontas anti tou ontos proskynēsas theous. Eita koinēn kata tōn toioutōn hapantōn ekpherei tēn apeilēn"
11. "For Judah has been forsaken, and an abomination has come about in Israel and in Jerusalem, because Judah has profaned the holy things of the Lord, in which he delighted." And showing clearly what he loved, he added: "And he devoted himself to foreign gods." For Judah, he says, [committed abomination] both in Israel and in Jerusalem, … trampling on the divine laws and worshiping the gods that are not instead of the one who is. Then he pronounces a common threat against all such people:
Textual problem in this passage: see the notes.
Mal 2:11 (quotation, high confidence)
Notes and citation
Summary: Judah has profaned God's holy things by turning to foreign gods.
- Lemma: Mal 2:11. Words are lost in the scan in the comment (…, or supplied by sense in brackets).
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-11). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-11
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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.
12.2.12PG 81
ιβ΄, ε« Ἐξολοθρεύσε: Κύριος τὸν ἄνθρωπον τὸν ποιοῦντα ταῦτα, ἕως ἂν καὶ ταπεινωθῇ ἐκ σκηνωμάτων Ἰαχὼδ, καὶ ἐκ προσαγόντων θυσίαν Κυρίῳ παντοκράτορι. ν Τοῦ γὰρ συλλόγου τῶν εὐσεδῶν ἀλμεταφέρει κατηγορίαν τὸν λόγον " ἐγκαλεῖ γὰρ αὑτοῖς, ὅτι τὰς ὁμόζυγας καταλιπόντες ἑτέραις παρανόμως … «Καὶ ταῦτα, ἃ ἐμίσουν, ἐποιεῖτε "7, ἃ δὲ μισεῖ ὁ Θεὸς, ἄθλιος ὁ φιλῶν. Τί δὲ ταῦτά ἐστι, διδάσκει. « Ἐχαλύπτετε ἐν "5 δάκρυσι τὸ θυτιαστήριον Κυρίου, καὶ κλαυθμῷ, καὶ στεναγμῷ ἐκ χόπων. » Αἱ γὰρ ὑπὸ τῶν οἰκείων ἀνδρῶν ἀδιχούμεναι γυναΐκες, τῶν δάκρυσι χεχρημέναι, τὸν δίκαιον ἐκάλουν κριτὴν " ταῦτα δὲ ἠναγκάζοντο δρᾷν ὑπὸ τῆς συνεχούσης ὀδύνης. Τοῦτο γὰρ εἶπεν, ἐκ κόπων. Τοιγάρτοι τούτῶν γιγνομένων, «Ἔτι ἄξιον ἐπιδλέψαι εἰς θυσίαν ὑμῶν 35; (ιδ'.) Καὶ εἴπατε" “Ενεχεν τίνος; » Τῆς γὰρ παρανομίας μυσαρὰ δε:χνύσης τὰ ὑφ᾽ ὑμῶν προσφερόμενα, ἀναλ- Ὑήτως ἔτι διάχεισθε, καὶ τούτου τὴν αἰτίαν ἀγνοεῖν προσποιεῖσθε. Δι᾽ ὃ τῇ συνήθει μακροθυμίᾳ χρώμενος, καύτην ὑμᾶς διδάσκω. « Ὅτι Κύριος ἐμαρτύρατο "' ἀναμέσον σοῦ καὶ ἀναμέσον γυναικὸς νεότητός σου, ἣν ἐγκατέλιπες " καὶ αὕτη κοινωνός σου, καὶ γυνὴ διαθήκης σου. (ιε΄.) Καὶ οὐκ ἄλλος ἐποίησε, καὶ ὑπόλειμμα πνεύματός σου "ἢ. » ᾿Αναμνήσθητε γὰρ τοῦ πρώτου νόμου τοῦ δοθέντος τῷ ᾿Αδὰμ καὶ τῇ Εὔᾳ᾽ εὐθὺς γὰρ τὴν γυναῖκα δημιουργήσας, καὶ οἱονεὶ νυμφοστόλος γενόμενος, προσάγει μὲν αὐτὴν τῷ ἀνδρί " δίδωσι δὲ τοῦ γάμου τοὺς νόμους " «᾿Αντὶ τούτου, φήσας, καταλείψει ἄνθρωπος τὸν πατέρα αὑτοῦ, καὶ τὴν μητέρα αὑτοῦ, καὶ ἔσονται οἱ δύο εἰς σάρκα μίαν. ν Αὐτοῦ ποίνυν τοῦ Θεοῦ τῶν ὅλων, καὶ δημιουργήσαντος ἀμφοτέρους, καὶ συνάψαντος, καὶ τοῦτον τεθειχότος τὸν νόμον, πῶς τολμᾶτε παραθαίνειν προφανῶς τὰ ἄνωθεν ὡρισμένα, οὐδὲ 5 τῆς θείας εὐλογίας ἀναμιμνήσκεσθε τῆς τοῖς ὑμετέροις πατράσιν ἐπηγγελμένης ’ «ε Αὐξάνεσθε καὶ πληθύνεσθε, καὶ πληρώσατε τὴν γῆν; » Τοῦτο γὰρ καὶ ἐνταῦθά φησι" « Καὶ ὑπόλειμμα πνεύματός σου. » Θνητὴν γὰρ ἔχοντες φύσιν, διὰ τῶν τικτομένων ἐπὶ πλεῖστον τὴν ὑμετέραν ᾿ διασώζετε μνήμην " ἀλλὰ ταῦτα τοῦ Θεοῦ νομοθετήσαντος, ὑμεῖς ἀντιλέγετε φάσκοντες, οὐ γάμων σω- «φρόνων, ἀλλὰ πολυπαιδία: κήδεσθαι τὸν Θεόν. « Εἴπατε γὰρ, Τί ἄλλο ζητεῖ ὁ Θεὸς ἢ σπέρμα ὃ; ν ᾿Αλλ᾽ ἐγὼ παρεγγυὼ ὑμῖν, τούτων ἀποστάντας τῶν λόγων, τοὺς θείους νόμους φυλάξαι, καὶ τὴν ἐξ ἀρχῆς συζευχθεῖσαν γυναῖκα τοῦ ζυγοῦ μὴ χωρίσαι. Εἴτα τῆς ἐν
ib΄, e« Exolothreuse: Kyrios ton anthrōpon ton poiounta tauta, heōs an kai tapeinōthę̄ ek skēnōmatōn Iachōd, kai ek prosagontōn thysian Kyriǭ pantokratori. n Tou gar syllogou tōn eusedōn almetapherei katēgorian ton logon " enkalei gar hautois, hoti tas homozygas katalipontes heterais paranomōs … «Kai tauta, ha emisoun, epoieite "7, ha de misei ho Theos, athlios ho philōn. Ti de tauta esti, didaskei. « Echalyptete en "5 dakrysi to thytiastērion Kyriou, kai klauthmǭ, kai stenagmǭ ek chopōn. » Hai gar hypo tōn oikeiōn andrōn adichoumenai gynaïkes, tōn dakrysi chechrēmenai, ton dikaion ekaloun kritēn " tauta de ēnankazonto drąn hypo tēs synechousēs odynēs. Touto gar eipen, ek kopōn. Toigartoi toutōn gignomenōn, «Eti axion epidlepsai eis thysian hymōn 35? (id'.) Kai eipate" “Enechen tinos? » Tēs gar paranomias mysara de:chnysēs ta hyph᾽ hymōn prospheromena, anal- Hyētōs eti diacheisthe, kai toutou tēn aitian agnoein prospoieisthe. Di᾽ ho tę̄ synēthei makrothymią chrōmenos, kautēn hymas didaskō. « Hoti Kyrios emartyrato "' anameson sou kai anameson gynaikos neotētos sou, hēn enkatelipes " kai hautē koinōnos sou, kai gynē diathēkēs sou. (ie΄.) Kai ouk allos epoiēse, kai hypoleimma pneumatos sou "ē. » ᾿Anamnēsthēte gar tou prōtou nomou tou dothentos tǭ ᾿Adam kai tę̄ Euą᾽ euthys gar tēn gynaika dēmiourgēsas, kai hoionei nymphostolos genomenos, prosagei men autēn tǭ andri " didōsi de tou gamou tous nomous " «᾿Anti toutou, phēsas, kataleipsei anthrōpos ton patera hautou, kai tēn mētera hautou, kai esontai hoi dyo eis sarka mian. n Autou poinyn tou Theou tōn holōn, kai dēmiourgēsantos amphoterous, kai synapsantos, kai touton tetheichotos ton nomon, pōs tolmate parathainein prophanōs ta anōthen hōrismena, oude 5 tēs theias eulogias anamimnēskesthe tēs tois hymeterois patrasin epēngelmenēs ’ «e Auxanesthe kai plēthynesthe, kai plērōsate tēn gēn? » Touto gar kai entautha phēsi" « Kai hypoleimma pneumatos sou. » Thnētēn gar echontes physin, dia tōn tiktomenōn epi pleiston tēn hymeteran ᾿ diasōzete mnēmēn " alla tauta tou Theou nomothetēsantos, hymeis antilegete phaskontes, ou gamōn sō- «phronōn, alla polypaidia: kēdesthai ton Theon. « Eipate gar, Ti allo zētei ho Theos ē sperma ho? n ᾿All᾽ egō parengyō hymin, toutōn apostantas tōn logōn, tous theious nomous phylaxai, kai tēn ex archēs syzeuchtheisan gynaika tou zygou mē chōrisai. Eita tēs en
12. "The Lord will utterly destroy the man who does these things, until he is humbled, from the tents of Jacob and from among those who bring a sacrifice to the Lord Almighty." [He will remove him] from the assembly of the pious … He then moves the discourse on to another accusation; for he charges them that, leaving their wives, they lawlessly [joined themselves] to others … (13) "And these things, which I hated, you did"; and what God hates, wretched is he who loves it. What these things are, he teaches: "You covered the altar of the Lord with tears, and with weeping, and with groaning from troubles." For the wives wronged by their own husbands, [coming] with tears, called on the just Judge; and they were forced to do this by the pain that gripped them. This is what he meant by "from troubles". Accordingly, when these things are happening, "Is it still worthy to look upon your sacrifice? (14) And you said: Why?" For though your lawlessness shows the offerings you bring to be loathsome, you still remain insensible and pretend not to know the cause of it. Therefore, using my usual long-suffering, I teach you this too: "Because the Lord bore witness between you and the wife of your youth, whom you have forsaken; and she is your companion and the wife of your covenant. (15) And no other made [her], and the remnant of your spirit." Remember the first law, given to Adam and Eve. For as soon as he had created the woman, he became, as it were, the one who leads the bride, and brought her to the man, and gave the laws of marriage: "For this reason," he said, "a man will leave his father and his mother, and the two will become one flesh." Since, then, the God of all himself created both, joined them, and laid down this law, how do you dare openly to transgress what was determined from the beginning? Do you not even remember the divine blessing promised to your fathers: "Increase and multiply, and fill the earth"? For this is what he says here too: "And the remnant of your spirit." For since you have a mortal nature, you preserve your memory for a very long time through those born of you. But though God legislated these things, you contradict him, claiming that God cares not for chaste marriages but for having many children: "For you said: What else does God seek but offspring?" But I urge you to leave these words, to keep the divine laws, and not to separate from the yoke the wife yoked to you from the beginning. Then of the …
Textual problem in this passage: see the notes.
Mal 2:12 (quotation, high confidence) · Mal 2:13 (quotation, high confidence) · Mal 2:14 (quotation, high confidence) · Mal 2:15 (quotation, high confidence) · Gen 2:22 (allusion, high confidence) · Gen 2:24 (quotation, high confidence) · Gen 1:28 (quotation, high confidence)
Notes and citation
Summary: God rejects the sacrifices of men who abandon their wives, whose tears cover his altar, and recalls that he joined man and woman as one flesh from the beginning; marriage is for chastity, not only for offspring.
- Lemma: Mal 2:12; Theodoret goes on to 2:13–15. The divorce of wives is translated exactly. Quotations: Gen 2:24; Gen 1:28; cf. Gen 2:22. Words are lost in the scan in the opening of the comment (…). Migne's footnotes are removed. The section breaks off in mid-sentence.
Notes on the original text
- Digital text corrected (Latin column debris; Greek words lost; Migne's footnotes read as Greek letters): ἃ τίθυϑ5 γε ΟΥ̓. → … ; δϑίμου, 65, "ἃ. 55 νόυ, Ὁ δλίά. μου. Α μά. καί. 55.Α ὅτι. 51. ἐφυλάξασθε. 5" τοῦ. θ6ς. ἰῃ ἃ. 15 τήν. → .
Topics: Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.2.16PG 81
ις΄. « ᾿Αλλ᾽ ἐὰν μισήσῃς, ἐξαπόστειλον 35, λέγει Κύριος Ἰσραὴλ 5. ν Καὶ γὰρ ἐν τῷ νόμῳ διαγορεύει δοῦναι βιθλίον ἀποστασίου τῇ γυναικὶ τὸν οὐκ εὖ περὶ αὐτὴν διακείμενον. Τοῦτον δὲ τὸν νόμον ἐρμηνεύων ὁ Κύριος τοῖ; Φαρισαίοις φησί" « Μωσῆς πρὸς τὴν σκληροκαρδίαν ὑμῶν ἐνομοθέτησεν οὕτως " ἐξ ἀρχῆς ὃὲ οὐκ ἐγένετο οὕτω; ὁ γὰρ ποιήσας αὖ- τοὺς, ἄρσεν καὶ θῆλυ. ἐποίησεν αὑτούς" » ἀντὶ τοῦ, ἀμ … ἕνα καὶ μίαν, οὐκ ἕνα ἄνδρα καὶ δύο γυναῖκας, ἵνα ταύτην μισήσας συναφθῇ τῇ ἑτέρᾳ. Οὐκοῦν ἡ "7 δημιουργία σωφροσύνης ἦν νομοθεσία. Ἐπειδὴ δὲ ἔδει τῶν Ἰουδαίων τὸ μανικὸν ὁ τῶν ὅλων Θεὸς, ὅτι τῆς μισουμένης ἀπαλλαγῆναι βουλόμενοι μὲν, οὐ δυνάμένοι δὲ διὰ τὸν νόμον, καὶ φόνον ταύτης τολμήσουσι" συγχωρεῖ τὸ ἔλαττον χακχὸν, ἵνα κωλύσῃ τὸ μεῖζον" χα φησιν" « Ἐὰν μισήσῃς, ἐξαπόστειλον. » Συναφθήσεται γὰρ ἑτέρῳ, καὶ μετ᾽ ὀδύνης οὐ βιώσεται. Ἐν τοῖς ἱεροῖς Εὐαγγελίοις παιδεύων ἀρετὴν ἀντικρὺς βοᾷ " ε Πᾶς ὁ ἀπολύων τὴν γυναῖκα αὑτοῦ παρεκτὸς λόγου πορνείας, ποιεῖ αὑτὴν μοιχευθῆναι καὶ ὁ ἀπολελυμένην γαμῶν μο:γᾶτα!:. » Καὶ ἐνταῦθα ὃὲ ταυτὸ τοῦτο αἰνίττεται ᾿« Γυμνωθήσεται, φησ, Β τὰ κεκρυμμένα ὑμῶν βουλεύματα, λέγει Κύριος παντοχράτωρ. » Κἂν μὴ διά τινα πρόφασιν δικαίαν καὶ εὔλογον διαλύσητε τὸν γάμον, κριτὴς ὑμῶν ἔσται τῶν ὅλων ὁ Κύριος. Τοιγαροῦν ε Φυλάξασθε ἐν τῷ πνεύματι ὑμῶν, καὶ μὴ ἐγχαταλίπητε τὴν συνθήκην ὅν...» Χαλινώσατε, φησὶ, τὰς κακὰς ὁρμὰς 5, καὶ τὰς περὶ τοῦ γάμον γεγενημένας μὴ διασπάσὴτε συνθήκας. Οὕτω τῆσδε τῇς παρανομίας κατο ηγορήσας, καὶ τῷ πάθει τὴν πρόσφορον ἐπιθεὶς θεραπείαν, βλασφημίας τινὸς παρ᾽ αὐτῶν τολμωμένης ποιεῖται τὸν ἔλεγχον, χαΐ φησιν"
is΄. « ᾿All᾽ ean misēsę̄s, exaposteilon 35, legei Kyrios Israēl 5. n Kai gar en tǭ nomǭ diagoreuei dounai bithlion apostasiou tę̄ gynaiki ton ouk eu peri autēn diakeimenon. Touton de ton nomon ermēneuōn ho Kyrios toi? Pharisaiois phēsi" « Mōsēs pros tēn sklērokardian hymōn enomothetēsen houtōs " ex archēs hoe ouk egeneto houtō? ho gar poiēsas au- tous, arsen kai thēly. epoiēsen hautous" » anti tou, am … hena kai mian, ouk hena andra kai dyo gynaikas, hina tautēn misēsas synaphthę̄ tę̄ heterą. Oukoun hē "7 dēmiourgia sōphrosynēs ēn nomothesia. Epeidē de edei tōn Ioudaiōn to manikon ho tōn holōn Theos, hoti tēs misoumenēs apallagēnai boulomenoi men, ou dynamenoi de dia ton nomon, kai phonon tautēs tolmēsousi" synchōrei to elatton chakchon, hina kōlysę̄ to meizon" cha phēsin" « Ean misēsę̄s, exaposteilon. » Synaphthēsetai gar heterǭ, kai met᾽ odynēs ou biōsetai. En tois hierois Euangeliois paideuōn aretēn antikrys boą " e Pas ho apolyōn tēn gynaika hautou parektos logou porneias, poiei hautēn moicheuthēnai kai ho apolelymenēn gamōn mo:gata!:. » Kai entautha hoe tauto touto ainittetai ᾿« Gymnōthēsetai, phēs, B ta kekrymmena hymōn bouleumata, legei Kyrios pantochratōr. » Kan mē dia tina prophasin dikaian kai eulogon dialysēte ton gamon, kritēs hymōn estai tōn holōn ho Kyrios. Toigaroun e Phylaxasthe en tǭ pneumati hymōn, kai mē enchatalipēte tēn synthēkēn hon...» Chalinōsate, phēsi, tas kakas hormas 5, kai tas peri tou gamon gegenēmenas mē diaspasēte synthēkas. Houtō tēsde tę̄s paranomias kato ēgorēsas, kai tǭ pathei tēn prosphoron epitheis therapeian, blasphēmias tinos par᾽ autōn tolmōmenēs poieitai ton elenchon, chaï phēsin"
16. "But if you hate her, send her away, says the Lord [God] of Israel." For in the law too he enjoins the man who is not well disposed toward his wife to give her a bill of divorce. The Lord, interpreting this law, says to the Pharisees: "Moses legislated thus because of your hardness of heart; but from the beginning it was not so; for he who made them [from the beginning] made them male and female," that is, … one man and one woman, not one man and two women, so that, hating this one, he might be joined to the other. So the creation was a legislation of chastity. But since the God of all knew the madness of the Jews, that, wishing to be rid of a hated wife but unable to be because of the law, they would dare even to murder her, he permits the lesser evil in order to prevent the greater; [therefore] he says: "If you hate her, send her away." For she will be joined to another and will not live in pain. [But the Master,] teaching virtue in the holy Gospels, cries out directly: "Everyone who divorces his wife except for the reason of sexual immorality makes her commit adultery; and whoever marries a divorced woman commits adultery." And here too he hints at this very thing: "Your hidden counsels will be laid bare, says the Lord Almighty." If you dissolve the marriage not for some just and reasonable cause, the Lord of all will be your judge. Therefore, "Guard yourselves in your spirit, and do not forsake the compact." Bridle, he says, your evil impulses, and do not tear apart the compacts made in marriage. Having thus accused this lawlessness and applied the fitting remedy to the passion, he refutes a blasphemy they dared to utter, and says:
Mal 2:16 (quotation, high confidence) · Deut 24:1 (allusion, high confidence) · Matt 19:8 (quotation, high confidence) · Matt 19:4 (quotation, high confidence) · Matt 5:32 (quotation, high confidence) · Matt 19:9 (echo, medium confidence)
Notes and citation
Summary: Theodoret reads "if you hate her, send her away" as a concession, like Moses' bill of divorce, permitting the lesser evil of divorce to prevent the murder of a hated wife, while Christ restores the original law of one man and one woman and forbids divorce except for sexual immorality.
- Lemma: Mal 2:16 as Theodoret's text reads it ("But if you hate her, send her away"; the Hebrew and other Greek witnesses differ), with the continuation he quotes ("Your hidden counsels will be laid bare"), and the end of 2:16 ("Guard yourselves in your spirit…"). Theodoret's account of the concession and of the Jews is translated as written. The law: Deut 24:1. Christ: Matt 19:8, 4; Matt 5:32 (cf. 19:9). Πορνεία is rendered "sexual immorality" and μοιχεύω "commit adultery". Migne's Latin column is removed; a few words lost with it are supplied by sense in brackets or marked ….
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): Ου: αἰ- Μυ γαὐ» ρί ἰδ, οἱ 886 Ἐπ᾿ πο δἰϊιι9 (βοὶ!, δἱ τοι ψυΐ βρί εἰ (αἱ. » οἱ ἔν. ἀρ ἀπο σᾶγο υπᾶ ἢ. » Οὐ (δοίϑ : « Ογαβοίία δἱ πιυ ρ !σαπιΐεὶ, οἱ γορ δὰ ἰθγγαηὶ αἵ» Εος ει.» ὁἃτὸ εἴδη ἀεὶ εἰ μοι ἰτα Γυἱϊ : αὰ} δηἷπι 608 ἴδοϊ!, πιδϑουΐυπὶ εἰ (ὑπιϊπδιπα 608 [ἐεὶὶ τ,» μος δϑί, ϑηυπὶ οἱ υηληϊ, Α τοὺς, → τοὺς, ; Ρει- ΔΜΠΕΠῚ μϑἴμ 8 πλα πη, αἱ τοι θααι πιᾶ}ι8: οἱ αἱι : θυ σθη 8 μι δ] δίυγ αὶ » Εἰ ᾿η 85. ἀξ οἱ νοβί 8, εἰ ἀἰχ δε 8 : [9 τὸ ρνονοοδνίπηυβ δίῃ ἢ Ὧι 80 εἰ δὶ δὰ υἱ οἱ → … .
Topics: Marriage, Divorce and remarriage
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-16
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-12-2-16) · 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.
12.2.17PG 81
ιζ΄. « Οἱ παροξύνοντες τὸν Θεὸν ἐν τοῖς λόγοις ὑμῶν, καὶ εἴπατε - Ἐν τίνι παρωξύναμεν αὑτόν ""; Ἐν τῷ λέγειν ὑμᾶς" Πᾶ: ποιῶν πονηρὸν, χαλὸν ἐνώπιον Κυρίου, καὶ ἐν αὐτοῖς ηὐδόκησε "5" καὶ ποῦ ἔστιν ὁ Θεὸ; τῆς δικαιοσύνης;» Τινὲς γὰρ ὑπ᾽ ἀνοίας ἐσχάτης ὁρῶντές τινας πονηρία συζῶντας, εὐπραξίας δὲ ἀπολαύοντας, ἐτόλμων λέγειν ὅτι καίρειν ξοιχε τοῖς πονηροῖς ὁ Θεός" οὐ γὰρ ἂν αὐτοῖς τοσαύτην εὐκληρίαν ἀπένειμεν. Αὕτη με λίαν ἡ βλασφημία "3 πρὸς ὑμετέραν παρεχίνησε τιμωρίαν. Ὑμεῖς δὲ τὴν μεγέστὴν ἀσέθδειαν. Ταύτην γὰρ αὐτῶν τὴν ἀναλγησίαν ἐλέγχων ἔφη " « Καὶ εἴπατε" Ἕν τίνι παρωξύναμεν αὑτόν; » Ἔδε: δὲ συνιδεῖν ὑμᾶς, ὡς ὁ τῶν ὅλων Θεὸς δικαιοσύνης ὑπάρχει πηγή" τοῦτο δὲ ὧν τοὺς τὴν κακίαν ἀσπαζομένους βδελύττεται, ΓΑῤῥητος δὲ τῆς οἰκονομίας ὁ λόγος. Διδάσκω δὲ ὅμως ὑμᾶς, ὡς ἥξει τῆς δικαίας ἀνταποδόσεως ὁ καιρός. Καὶ τοῦτο δῆλον ἢ ποιῆσα: βουλόμενος, πρῶτον μὲν προθεσπίζει τὴν προτέραν τοῦ Δεσπότου Χριστοῦ παρουπίαν, καὶ δείκνυσι τὸν μέγαν Ἰωάννην τὸν Βαπτιστὴν τῆς ἐπι-
iz΄. « Hoi paroxynontes ton Theon en tois logois hymōn, kai eipate - En tini parōxynamen hauton ""? En tǭ legein hymas" Pa: poiōn ponēron, chalon enōpion Kyriou, kai en autois ēudokēse "5" kai pou estin ho Theo? tēs dikaiosynēs?» Tines gar hyp᾽ anoias eschatēs horōntes tinas ponēria syzōntas, eupraxias de apolauontas, etolmōn legein hoti kairein xoiche tois ponērois ho Theos" ou gar an autois tosautēn euklērian apeneimen. Hautē me lian hē blasphēmia "3 pros hymeteran parechinēse timōrian. Hymeis de tēn megestēn asethdeian. Tautēn gar autōn tēn analgēsian elenchōn ephē " « Kai eipate" Hen tini parōxynamen hauton? » Ede: de synidein hymas, hōs ho tōn holōn Theos dikaiosynēs hyparchei pēgē" touto de hōn tous tēn kakian aspazomenous bdelyttetai, GArrhētos de tēs oikonomias ho logos. Didaskō de homōs hymas, hōs hēxei tēs dikaias antapodoseōs ho kairos. Kai touto dēlon ē poiēsa: boulomenos, prōton men prothespizei tēn proteran tou Despotou Christou paroupian, kai deiknysi ton megan Iōannēn ton Baptistēn tēs epi-
17. "You who provoke God with your words; and you said: In what have we provoked him? In your saying: Everyone who does evil is good in the sight of the Lord, and he has taken pleasure in them; and where is the God of justice?" For some, out of extreme folly, seeing certain people living in wickedness but enjoying prosperity, dared to say that God seems to rejoice in the wicked, for otherwise he would not have allotted them such good fortune. This blasphemy greatly provoked me to punish you; but you [do not recognize] the greatest impiety. Exposing this insensibility of theirs, he said: "And you said: In what have we provoked him?" But you ought to have perceived that the God of all is the fountain of justice, and being so he abhors those who embrace wickedness; but the reason of his dispensation is beyond words. Nevertheless I teach you that the time of just recompense will come. And wishing to make this plain, he first foretells the first coming of Christ the Master, and shows the great John the Baptist as [the herald] of his
Textual problem in this passage: see the notes.
Mal 2:17 (quotation, high confidence)
Notes and citation
Summary: God rebukes those who say he favors the wicked, and promises a time of just recompense, beginning with the coming of Christ and his forerunner.
- Lemma: Mal 2:17. A few words are lost in the scan (supplied by sense in brackets). The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 12.2.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-2-17
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 12, chapter 3
12.3.1PG 81
α΄. « Ἰδοὺ γὰρ ἐγὼ δὲ, φησὶν, ἐξαποστελῶ τὸν ἄγγελόν μον, καὶ ἐπιθλέψεται ὁδὸν πρὸ " προσώπου μον, καὶ ἐξαίφνης ἥξει: εἰς τὸν ναῦν αὑτοῦ Κύριος "5, ὃν ὑμεῖς ζητεῖτε, καὶ ὁ ἄγγελος τῆς διαθήκης, ὅν ὑμεῖς θέλετε. » Ταύτην δὲ τοῦ Προφήτου τὴν μαρτυρίαν καὶ ἕν τοῖς ἱεροῖς Εὐαγγελίοις κειμένην εὑρίσκομεν. Καὶ ὁ μακάριος δὲ Ζαχαρίας, ὁ τοῦ θειοτάτου Ἰωάννου παπἣρ, ἐν ταῖν χεροῖν αὐτὸν λαθὼν, ἔφη πρὸς αὐτόν "“ ", ε Καὶ σὺ, παιδίον, προφήτης ὙΨίστου κληθήσῃ " προπορεύσῃ γὰρ πρὸ προσώπου Κυρίου ἑτοιμάσαι ὁδοὺς αὐτοῦ. » Καὶ ἐνταῦθα διὰ τοῦ Μαλαχίου εἶπεν ὁ Θεός “ ε Ἰδοὺ ἐγὼ ἐξαποστελῶ τὸν ἄγγελόν καὶ ἐπιδλέψεται ὁδὸν πρὸ προσώπου μου, καὶ ἐξαίφνης ἥξει εἰς τὸν ναὸν αὑτοῦ Κύριος, ὃν ὑμεῖς θέλετε.» Πάντων γὰρ ἀγνοούντων ὁ σωτήριος ἐγένετο τόκος, Ναὸν γὰρ τὴν ἀνθρωπείαν ὠνόμασε φύσιν, ἣν δὲ ὁ Θεὺς Λόγος ἀνέλαδεν. Οὕτω γὰρ καὶ αὐτὸς ὁ Δεσπότης Χριστὸς πρὸς Ἰουδαίους ἔφη" « Λύσατε τὸν ναὸν τοῦτον, καὶ ἐν τρισὶν ἡμέραις ἐγερῶ αὐτόν.» Καὶ τοῦτο ἑρμηνεύων ὁ Εὐαγγελιστὴς ἐπήγαγεν « Αὐτὸς δὲ ἔλεγε περὶ τοῦ ναοῦ τοῦ σώματος αὑτοῦ καὶ ὅτε ἠγέρθη ἐκ νεκρῶν, ἔγνωσαν οἱ μαθηταὶ αὐτοῦ, ὅτι τοῦτο εἶπεν ὁ Ἰησοῦς, καὶ ἐπίστευσαν τῇ Ρ Γραφῇ, καὶ τῷ λόγῳ, ᾧ εἶπεν αὐτοῖς ὁ Ἰησοῦς. » Πρὸ; δὲ τῇ προτέρᾳ αὐτοῦ παρουσίχ, καὶ τὴν δευτέ- ᾿ ρᾶν αὐτοῦ ἐπιφάνειαν προθεσπέίζει " « Ἰδοὺ ἔρχεται, λέγει Κύριος παντοχράτωρ. (β'.) « Καὶ τίς ὑπομενεῖ ἡμέραν εἰσόδου αὐτοῦ, ἣ τίς ὑποστήσεται ἐν τῇ ὀπτασίᾳ αὐτοῦ; » Οὕτω καὶ ὁ Ζαχαρίας περὶ τῆς δευτέρας. ἐπιφανείας ἔφη" « "Ὄψονται εἰς ὃν ἐξεκέντησαν, καὶ κόψεται ἡ γῇ κατὰ φυλὰς φυλάς.» Εἶτα διδάσκει τὰ ὑπ᾽ αὐτοῦ δρώμενα. «Διότι αὐτὸς εἰσπορεύεται ὡς πῦρ χωνευτηρίου, ο καὶ ὡς πόα πλυνόντων. (γ΄.) Καὶ καθιεῖται χωνεύων εἱ καὶ καθαρίζων, ὡς τὸ ἀργύριον καὶ τὸ χρυσίον. » Οὕτω "3 καὶ ὁ μακάριος Παῦλός φησιν" « Ὅτι ἐν πυρὶ ἀποκαλύπτεται, καὶ ἐκάστου τὸ ἔργον, ὁποῖόν ἐστι, τὸ πῦρ δοκιμάσει 5". εἴ τινος τὸ ἔργον μενεῖ ὅδ, ͵ ὃ ἐπῳχοδόμησε, μισθὸν λήψεται" εἴ τινος τὸ ἔργον χαταχαύσεται, ζημιωθήσεται. » Ἡγοῦμαι δὲ διὰ τῶν εἰρημένων τὸν Προφήτην μὴ μόνον ἐκεῖνο σημαΐνειν, ἀλλὰ καὶ τὴν τοῦ ἁγίου "' Πνεύματος κάθαρσιν " καὶ γὰρ ἐν τούτῳ μυστικῶς τοὺς προσ… χρώμενος. Οὕτω γὰρ καὶ ὁ μέγας Ἰωάννης φησίν’ « « Αὐτὸς ὑμᾶς βαπτίσει ἐν Ἡνεύματι ἁγίῳ, καὶ πυρί.» Καὶ μέντοι καὶ τῇ θείᾳ χάριτι χρώμενος καθάπερ τινὶ πόᾳ, τῶν ἁμαρτημάτων ἐχχαθαίρει τὸν ῥύπον. Καὶ τῇ μὲν Ἱερουσαλὴμ ὁ μακάριος Ἱερεμίας φησιν " « Ἐὰν ἀποπλύνῃ ἐν νίτρῳ, καὶ πληθύνῃς σεαυτῇ πόαν, κεκηλίδωσαι ἐν ταῖς ἀνομίαις σου, λέγει Κύριος. ν Ἐκείνη γὰρ τὴν νομικὴν εἶχεν, οὐ τὴν τῆς χάριτος πόαν. Ἐνταῦθα δὲ ὑποδείκνυσιν ἡμῖν ὁ προς φητιχὸς λόγος, οἷόν τινα δημιουργὸν, τὸν Δεσπότην καθάπερ πόᾳ τινὶ τὸν τῶν ἁμαρτημάτων ἀποσμέγι χοντα ῥύπον, καὶ οἷόν τινι πυρὶ τοῦ ταύτης ἰοῦ τὰς ἡμετέρας ἐλευθεροῦντα ψυχάς. Τοῦτο δὲ ποτήσει καὶ κοῖς εἰς αὐτὸν πεπιστευκόσι Λενῖταις-. Ἔχ τούτων δὲ ἦν γαὶ ὁ μακάριος Βαρνάβας, ὡς ἱστορία διδάσκε: τῶν Πράξεων, καὶ ἕτεροι δὲ πολλοὶ μετὰ τούτου κιστεύσαντες τῆς αὐτῆς σωτηρίας ἀπήλαυσαν. Καθοριεῖ 53 γὰρ, φησὶ, τοὺς υἱοὺς Λευΐ, καὶ ἐχχεεῖ αὖτοὺς "5, ὡς τὸ χρυσίον, καὶ ὡς δ" τὸ ἀργύρ:ον " καὶ οὗτοι ὅδ, φησὶν, ἔσονται: τῷ Κυρίῳ προτάγοντες θυσαν 5 ἐν διχαιοτύνῃ. » Οὐκ ἔχείντν τὴν νομικῆν, περὶ ἧς εἶπε" « Θισίαν οὐ προσδέξομαι ἐκ τῶν χειρῶν ὑμῶν" ἀλλὰ τὴν λογικὴν γκαὶ ἀναίμακτον. ν» Διὰ ἐπήγαγε“
a΄. « Idou gar egō de, phēsin, exapostelō ton angelon mon, kai epithlepsetai hodon pro " prosōpou mon, kai exaiphnēs hēxei: eis ton naun hautou Kyrios "5, hon hymeis zēteite, kai ho angelos tēs diathēkēs, hon hymeis thelete. » Tautēn de tou Prophētou tēn martyrian kai hen tois hierois Euangeliois keimenēn heuriskomen. Kai ho makarios de Zacharias, ho tou theiotatou Iōannou papēr, en tain cheroin auton lathōn, ephē pros auton "“ ", e Kai sy, paidion, prophētēs HyPsistou klēthēsę̄ " proporeusę̄ gar pro prosōpou Kyriou hetoimasai hodous autou. » Kai entautha dia tou Malachiou eipen ho Theos “ e Idou egō exapostelō ton angelon kai epidlepsetai hodon pro prosōpou mou, kai exaiphnēs hēxei eis ton naon hautou Kyrios, hon hymeis thelete.» Pantōn gar agnoountōn ho sōtērios egeneto tokos, Naon gar tēn anthrōpeian ōnomase physin, hēn de ho Theus Logos aneladen. Houtō gar kai autos ho Despotēs Christos pros Ioudaious ephē" « Lysate ton naon touton, kai en trisin hēmerais egerō auton.» Kai touto hermēneuōn ho Euangelistēs epēgagen « Autos de elege peri tou naou tou sōmatos hautou kai hote ēgerthē ek nekrōn, egnōsan hoi mathētai autou, hoti touto eipen ho Iēsous, kai episteusan tę̄ R Graphę̄, kai tǭ logǭ, hǭ eipen autois ho Iēsous. » Pro? de tę̄ proterą autou parousich, kai tēn deute- ᾿ ran autou epiphaneian prothespeizei " « Idou erchetai, legei Kyrios pantochratōr. (b'.) « Kai tis hypomenei hēmeran eisodou autou, hē tis hypostēsetai en tę̄ optasią autou? » Houtō kai ho Zacharias peri tēs deuteras. epiphaneias ephē" « "Opsontai eis hon exekentēsan, kai kopsetai hē gę̄ kata phylas phylas.» Eita didaskei ta hyp᾽ autou drōmena. «Dioti autos eisporeuetai hōs pyr chōneutēriou, o kai hōs poa plynontōn. (g΄.) Kai kathieitai chōneuōn hei kai katharizōn, hōs to argyrion kai to chrysion. » Houtō "3 kai ho makarios Paulos phēsin" « Hoti en pyri apokalyptetai, kai ekastou to ergon, hopoion esti, to pyr dokimasei 5". ei tinos to ergon menei hod, ͵ ho epǭchodomēse, misthon lēpsetai" ei tinos to ergon chatachausetai, zēmiōthēsetai. » Hēgoumai de dia tōn eirēmenōn ton Prophētēn mē monon ekeino sēmaïnein, alla kai tēn tou hagiou "' Pneumatos katharsin " kai gar en toutǭ mystikōs tous pros… chrōmenos. Houtō gar kai ho megas Iōannēs phēsin’ « « Autos hymas baptisei en Hēneumati hagiǭ, kai pyri.» Kai mentoi kai tę̄ theią chariti chrōmenos kathaper tini poą, tōn hamartēmatōn echchathairei ton rhypon. Kai tę̄ men Hierousalēm ho makarios Hieremias phēsin " « Ean apoplynę̄ en nitrǭ, kai plēthynę̄s seautę̄ poan, kekēlidōsai en tais anomiais sou, legei Kyrios. n Ekeinē gar tēn nomikēn eichen, ou tēn tēs charitos poan. Entautha de hypodeiknysin hēmin ho pros phētichos logos, hoion tina dēmiourgon, ton Despotēn kathaper poą tini ton tōn hamartēmatōn aposmegi chonta rhypon, kai hoion tini pyri tou tautēs iou tas hēmeteras eleutherounta psychas. Touto de potēsei kai kois eis auton pepisteukosi Lenitais-. Ech toutōn de ēn gai ho makarios Barnabas, hōs historia didaske: tōn Praxeōn, kai heteroi de polloi meta toutou kisteusantes tēs autēs sōtērias apēlausan. Kathoriei 53 gar, phēsi, tous huious Leuï, kai echcheei autous "5, hōs to chrysion, kai hōs d" to argyr:on " kai houtoi hod, phēsin, esontai: tǭ Kyriǭ protagontes thysan 5 en dichaiotynę̄. » Ouk echeintn tēn nomikēn, peri hēs eipe" « Thisian ou prosdexomai ek tōn cheirōn hymōn" alla tēn logikēn nkai anaimakton. n» Dia epēgage“
1. "For behold, I," he says, "will send out my messenger, and he will look over the way before my face; and suddenly the Lord, whom you seek, will come to his temple, and the messenger of the covenant, whom you desire." We find this testimony of the prophet set down also in the holy Gospels. And the blessed Zechariah, the father of the most divine John, taking him in his arms, said to him: "And you, child, will be called a prophet of the Most High; for you will go before the face of the Lord to prepare his ways." And here God said through Malachi: "Behold, I will send out my messenger, and he will look over the way before my face; and suddenly the Lord whom you desire will come to his temple." For the saving birth took place while all were unaware. He named the human nature which God the Word assumed a temple. For so the Master Christ himself said to the Jews: "Destroy this temple, and in three days I will raise it up." And the evangelist, interpreting this, added: "But he was speaking of the temple of his body. And when he was raised from the dead, his disciples remembered that Jesus had said this, and they believed the Scripture and the word which Jesus had spoken to them." Besides his first coming he also foretells his second appearing: "Behold, he comes, says the Lord Almighty. (2) And who will endure the day of his coming, or who will stand at his appearing?" So too Zechariah said about the second appearing: "They will look on him whom they pierced, and the land will mourn tribe by tribe." Then he teaches what will be done by him: "For he enters like the fire of a furnace and like the soap of launderers. (3) And he will sit refining and purifying, as silver and gold." So too the blessed Paul says: "For it is revealed by fire, and the fire will test what sort of work each one's is. If anyone's work which he built on remains, he will receive a wage; if anyone's work is burned up, he will suffer loss." But I think that by these words the prophet signifies not only that, but also the cleansing of the Holy Spirit; for in him too he mystically [cleanses] those who come, using … For so the great John too says: "He will baptize you with the Holy Spirit and fire." And using divine grace like a kind of soap, he cleanses away the filth of sins. To Jerusalem the blessed Jeremiah says: "If you wash yourself with lye and multiply soap for yourself, you are stained in your iniquities, says the Lord." For she had the soap of the law, not that of grace. But here the prophetic word shows us the Master as a kind of craftsman, wiping off the filth of sins as with a kind of soap and freeing our souls from its rust as with a kind of fire. He will do this also for the Levites who have believed in him. Of these was the blessed Barnabas, as the history of the Acts teaches; and many others who believed together with him enjoyed the same salvation. "For he will purify," he says, "the sons of Levi, and pour them out like gold and like silver; and these," he says, "will be bringing to the Lord a sacrifice in righteousness": not the sacrifice of the law, about which he said, "I will not accept a sacrifice from your hands," but the rational and bloodless one. Therefore he added:
Mal 3:1 (quotation, high confidence) · Mal 3:2 (quotation, high confidence) · Mal 3:3 (quotation, high confidence) · Mark 1:2 (allusion, medium confidence) · Luke 1:76 (quotation, high confidence) · John 2:19 (quotation, high confidence) · John 2:21 (quotation, high confidence) · John 2:22 (quotation, high confidence) · Zech 12:10 (quotation, high confidence) · Zech 12:12 (quotation, high confidence) · 1 Cor 3:13 (quotation, high confidence) · 1 Cor 3:14 (quotation, high confidence) · 1 Cor 3:15 (quotation, high confidence) · Matt 3:11 (quotation, high confidence) · Jer 2:22 (quotation, high confidence) · Acts 4:36 (allusion, high confidence) · Mal 1:10 (quotation, high confidence)
Notes and citation
Summary: The messenger is John the Baptist and the Lord who comes to his temple is Christ, whose temple is the human nature he assumed; at his second coming he refines like fire, and he cleanses by the Spirit and grace, making believing Levites like Barnabas offer the bloodless sacrifice.
- Lemma: Mal 3:1; Theodoret goes on to 3:2–3. Quotations: Luke 1:76; John 2:19, 21–22; Zech 12:10, 12; 1 Cor 3:13–15; Matt 3:11; Jer 2:22; Mal 1:10. Barnabas: Acts 4:36. Migne's Latin column, which is interleaved line by line with the Greek through most of this section, and his footnotes are removed by logged corrections; a few Greek words lost with them are marked ….
Notes on the original text
- Digital text corrected (Latin column debris; Latin column debris and OCR slip; Latin column debris inside a hyphenated word; Latin column debris inside a word; Latin column debris; Greek words lost; Migne's Latin column read as Greek letters; Migne's Latin column, marginal references and footnotes read as Greek letters; Migne's column letter and Latin column debris; Migne's column letter and OCR slip; Migne's footnotes read as Greek letters; Migne's marginal verse number and Latin): Ταύ- Α Δηζοῖι5 (αδἰδιθηϊ!, 461 γ05 νυ 118. » [105 δυϊοπὶ τὴν → Ταύτην; ἱε- ρτγορίιδίῳ: (δδιϊπιομίαπι ἰπ ροῖς → ἱεροῖς; μα- ἱμνρηίγα ᾿Ισοῖ : οἱ θθδίυβ Ζδοίμαγίαβ αἰν ηἰβϑίηνὶ χάριος → μακάριος; Βογίβ : → ; νίδ5 618 4.» Εἰ Πος ὁζοὺς → ὁδοὺς; ἀἰϊχὶ! Πθιι5: « Εδ66 660 → ; ἑξαί- δὰ φνῆς → ἐξαίφνης; θὲ- 05 λετε → θέλετε; επηβοορῖι. 515 διΐπι → ; ]υάτευβ ἀϊχί : « 50! → ; ἀΐρθιιβ → ; Β Δι )ηχῖξ : « → ; εοιηὶ ἀϊβεὶρυ)ΐ 68 ᾿ος → ; αὐ στιηὶ δοτίρίμγα, οἱ ποῦ, → αὐτοῦ, ; (εκβ. 4.) Εἰ → ; ριἴλῃι ΖΔο)τίαβ 6 βθουπάο δάνδηϊυ δἷὶ : ε Αδρί- → ; εεἶυυς ἃς (τἰδυβ ἃ. » θοίπάα 80 60 φ68ί8 (οςεὶ : → ; δομηΠδλη8 οἱ πιυπάδηβ, βίου! Ἀγβθηίυπι δἱ δ γι. 9» → ; δις οἰΐδπὶ ἰνδαῖιι8 αι μα : « “τυρὶ → πυρὶ; προσ δἷϊ : χρώμενος → προσ… χρώμενος; καθάπερ Ὁ τοὶ πόᾳ → καθάπερ τινὶ πόᾳ; φη- 16 πίϊγο, δἱ του] ρ! οανογὶ5 εἰ Πογυᾶπι, αἷν → φησιν; 68 ἧι! ἱπίφυϊίδι6 τυᾶ, ἀεί! Ποινίπιβ δ. ν → ; Κύ- ἰἱγπιλ ριος → Κύριος; ἡ Ο γνῶπι, καὶ αὐτή. 55 αἷν. ( λει], καὶ καλύψει. ἀπέδεια ἐπὶ τὰ Συθυλήματα ὑμῶν. 5 τ΄ συνθ, θεὲ. θ Α. δ ὁρμί ( ργῶπι. ὑμῶν. 5" αὖτ, Δ σέ. ἐν ἐγώ, ἢε5. ἴῃ Δ. 55 πρό, [)65. νι, ΄ "6 Κύρ, ἃ αἰᾷ. → ; λὰ διπὶ : « Εἰ 1 → ; ταναοϊα ἑν, οἱ ὑπ 50" } 546 → ; ἰφηΐδ ργοθαιε : δὶ οὔ → ; 5:06 Γ Ἰ ἤσαν!!, πιδτοδάθιν δοοίρίοί : βὶ οὐ) ορυδ → ; διηοΙὶϊ, ἀδι γι πϑηΐαπι ρα! οι 9.» Ἐκί βίο → ; ραοοαίογαιῃ νοῖαϊ ποτα φιδρίϑιη ἐχρυνγβάπιοπι, οἱ αἴμιο τ, 16. Ρ 7101πη.ν", 19. « 101. Φ], 23. ὁ Ζαεῖν. χιι, 10:12. 41 ον. "ἱ, ἰδ, Ὁ 11 πρ αὖτ 68. ἐπ ὦ, "ΟΣ οὕτω:, ομιῖθ80 καί. 5 δοχ, Τηΐγα, γα. 1001. ἃ} ὃς ΑΥ̓͂, 1, πος ΜΟΙ. 1, ":, ἈΦ 1 (ον, 1. δ. ργιθιν. αὐτό, ᾿ὴ μενεῖ, 11 αισψις μἴτα, ἃ 6. 1νν, ἵν 560} 1. Π}},}.. ἐ. δὲ μένει, ο. δ᾽ Ο παναγίον. ᾿ς Α → ; ἰὼ δ παι, Π]1ο5 [μου], οἱ (ππάθιὶ οο8 βίου δ δίγαι οἵ τοι οη4]6 ἢ. οἱ → ; κυὶ ἰμ 41}, γ οἱ Εἴ ἰη- "του δοογῖπν, οἱ ἰπ « Εἰ εἴμ} 8 [ὴ 410 Τενογοπηαγ ἢ Αἢ δι Ρ' Δη!Ανίμη5. 16 ᾽.» Αι! οἱ ϑυπ)ηιδοίνν8 ργὸ → .
Topics: Christology, Eucharist
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-1
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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.
12.3.4PG 81
δ΄. ε Καὶ ἀρέσει τῷ Κυρίῳ θυσία ᾿ούδα καὶ Ἵερουσαλὴμ, κατὰ τὰς ἡμέρας 57 τοῦ αἰῶνος, καὶ κατὰ" Β τὰ ἔτη τὰ ἔμπροσθεν. ν Οὐκ ἔστι γὰρ αὕτη πρόσχαιρης, ἀλλ᾽ αἰώνιος. Ἐντεῦθεν πάλιν ἀπειλεῖ τιμω-
d΄. e Kai aresei tǭ Kyriǭ thysia ᾿ouda kai Hierousalēm, kata tas hēmeras 57 tou aiōnos, kai kata" B ta etē ta emprosthen. n Ouk esti gar hautē proschairēs, all᾽ aiōnios. Enteuthen palin apeilei timō-
4. "And the sacrifice of Judah and Jerusalem will please the Lord, as in the days of old and as in the former years." For this sacrifice is not temporary but eternal. From here he again threatens punishment
Mal 3:4 (quotation, high confidence)
Notes and citation
Summary: The new sacrifice that pleases God is eternal, not temporary.
- Lemma: Mal 3:4. The sentence continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-4). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-4
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.3.5PG 81
ε΄. « Προσελεύσομαι "δ᾽ γὰρ, φησὶ, πρὸς ὑμᾶς ἐν χρίσει, καὶ ἔσομαι μάρτυς ταχὺς ἐπὶ τὰς φαρμαχούς. » Ταχεῖαν, φησὶν, ἐπάξω κόλασιν οἷς εἶδον κακοῖς " οὐ δέομαι γὰρ μαρτύρων ἑτέρων, ἀλλ᾽ αὐτὁπτης εἰμὶ τῆς πονηρίας. ε Καὶ ἐπὶ τὰς μοιχαλίδας, καὶ “ ἐπὶ τοὺς ὀμνύοντας ἐπὶ τῷ ὀνόματί μου ἐτὶ ψεύδει “', καὶ ἐπὶ τοὺς ἀποστεροῦντας μισθὸν μισϑωτοῦ, καὶ χαταδυναστεύοντας χήρας, καὶ κονδυλίζονταὶ 5" ὀρφανοὺς, καὶ τοὺς ἐκκλίνοντας χρίαιν προῦἡλύτου, καὶ τοὺς μὴ φοδουμένους με, λέγει Κύροος καὶ τὰς μοιχευτρίας 55, καὶ τοὺς ψευδῶς ὀμνύνει τολμῶντας, καὶ τῶν μισθωτῶν τὸν μὲν πόνον χαρπουμένουξ, τὸν δὲ μισθὸν παρέχειν οὐ βουλομένους, καὶ ἁπαξαπλῶς πάντα δυναστείᾳ χρώμενον κατὰ τῶν ὀρφανίαν καὶ χηρείαν ὀδυρομένων, καὶ τοῖς με τοίχοις καὶ προσηλύτοις κακῶς δικάζειν αἱρουμένων, καὶ τὴν ἐμὴν οὐ δειμαίνοντα κρίσιν, εἰσπράξω ποινὴν, καὶ οὐκ ἀνέξομαι τοὺς ἀδικουμένους περιιδεῖν.
e΄. « Proseleusomai "d᾽ gar, phēsi, pros hymas en chrisei, kai esomai martys tachys epi tas pharmachous. » Tacheian, phēsin, epaxō kolasin hois eidon kakois " ou deomai gar martyrōn heterōn, all᾽ autoptēs eimi tēs ponērias. e Kai epi tas moichalidas, kai “ epi tous omnyontas epi tǭ onomati mou eti pseudei “', kai epi tous aposterountas misthon misϑōtou, kai chatadynasteuontas chēras, kai kondylizontai 5" orphanous, kai tous ekklinontas chriain prouēlytou, kai tous mē phodoumenous me, legei Kyroos kai tas moicheutrias 55, kai tous pseudōs omnynei tolmōntas, kai tōn misthōtōn ton men ponon charpoumenoux, ton de misthon parechein ou boulomenous, kai hapaxaplōs panta dynasteią chrōmenon kata tōn orphanian kai chēreian odyromenōn, kai tois me toichois kai prosēlytois kakōs dikazein hairoumenōn, kai tēn emēn ou deimainonta krisin, eispraxō poinēn, kai ouk anexomai tous adikoumenous periidein.
5. "For I will come near to you in judgment," he says, "and I will be a swift witness against the sorcerers." I will bring swift punishment, he says, on those whom I have seen in evil; for I need no other witnesses, but am myself an eyewitness of the wickedness. "And against the adulteresses, and against those who swear falsely by my name, and against those who withhold the wage of the hired laborer, and who oppress widows and strike orphans, and those who pervert the judgment of the stranger, and those who do not fear me, says the Lord." [From the sorcerers] and the adulteresses, and those who dare to swear falsely, and those who reap the toil of hired laborers but will not pay their wage, and, in a word, from everyone who uses power against those who lament orphanhood and widowhood, chooses to judge resident aliens and strangers unjustly, and does not fear my judgment, I will exact a penalty, and I will not bear to overlook those who are wronged.
Mal 3:5 (quotation, high confidence)
Notes and citation
Summary: God himself will be the swift witness against sorcerers, adulteresses, perjurers, and those who defraud workers and oppress widows, orphans and strangers.
- Lemma: Mal 3:5. "Adulteresses": μοιχαλίδες.
Topics: Ethics
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-5). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-5
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.3.6PG 81
ς΄. « Διότι ἐγὼ Κύριος ὁ Θεὸς ὑμῶν" 5", καὶ οὐκ ἡἠλλοίωμαι. ν» Φύσιν γὰρ ἔχω μεταδολὴν οὐ δεχομένην. ἴστε δὲ ὅπως τοὺς πρὸ ὑμῶν καὶ σφαγῇ παρέδωκε, « Καὶ ὑμεῖς, υἱοὶ Ἰαχὼδ, οὐκ ἀπέχεπθε (ζ΄.) ἀπὸ ᾿τῶν ἁμαρτιῶν τῶν πατέρων ὑμῶν" ἐξεκλένατε νόμτμα 55, καὶ οὐκ ἐφυλάξασθε 44. » Ταυτὰ τοίνυν τοῖς πατράσι τολμῶντες, ταυτὰ πείσεσθε τούτοις. Κεὶ ἑτέρας δὲ παρανομίας κατηγορίαν προστίθησιν. πρὸς ὑμᾶς, λέγει Κύριος παντοχράτωρ. (η᾽.) Κεὶ εἴπατε " Ἐν τίνι ἐπιστρέψομεν; Εἰ πτερνιεῖ ἄνθρωπὸς Θεὸν, διότι ὑμεῖς πτερνίζετέ με; καὶ εἴπατε" Ἐν τίνι ἑἐπτερνίσαμέν σε; » Οἱ περὶ ᾿Ακύλαν Σύμμαχον τὸ, ἐπτερνίσαμέν σε οὕτως ἡρμῆτνευτε." « Μὴ ἀποστερήσει 47 ἄνθρωνπὸς Θεὸν, ὅτι ὑμεῖ; ἀποστεροῖτέ με; Καὶ εἴπατε" Ἐν τίνι ἀπεστερήσαμέν « Ὅτι τὰ ἐπιδέχατα καὶ αἱ ἀπαρκαὶ μεθ᾽ ὑμῶν εἶσι. (θ΄.) Καὶ ἀποδλέποντες ὑμεῖς ἀποδλέπετε αὐτὰ “5, καὶ ἐμὲ ὑμεῖς πτερνίζετε" τὸ ἔτος συνετελέσθη δ᾽, καὶ εἰσηνέγχατε πάντα τὰ ἐχφόρια εἰς τοὺς θησαυροὺς, καὶ 75 ἁρπαγὴ 1" τοῦ πτωχοῦ ἐν τοῖς οἴκοις ὑμῶν. » Τοῦ νόμον γὰρ διαγορεύοντος τὰς ἀπαρχὰς καὶ τὰς δεκάτας πρώτας τῷ Θεῷ προσφέρειν, εἴθ᾽ οὕτω τὰ λειπόμενα λαμθάνειν, ὑμεῖς ἅπαντα κατ᾽ αὐτὸν εἰς τὰ ὑμέτερα εἰσενέγχατε δοχεῖα, οὐ λογισάμενοι, ὅτι πτωχῶν ἔστιν ἁρπαγὴ, τῶν ἀπαρχῶν καὶ τῶν δεχατῶν ἡ στέρησις. Τοῖς γὰρ ἱερξῦσι τούτου χάριν γῆς οὐκ ἔδωκα κλῆρον, ἴνα τῇ θείᾳ προσεδρεύοντες λειπουργίᾳ, καὶ τὰ; ὑπὲρ ὑμῶν θυσίας προσφέροντες, ἐκ τῶν ἐμοὶ προσφερομένων ἀπαρχῶν καὶ δεχατῶν διατρέφωνται, καὶ τοῖς προσεδρεύουσι πτωχοῖς τῷ θείῳ ναῷ 15 ἐπαρχῶσιν ἐκ τούτων. Τοιγάρτοι τῆς πλεονεξίας ταύτης παυσάμενοι, ἀπόδοτε τὰ νενομισμένα τοῖς ἱερεῦσ', καὶ δοχιμάσατε, εἰ μὴ πλειόνων ὑμῖν ἀγαθῶν μετουσία γενήσεται; Τὸ γὰρ, « Ἐπιστρέψατε ἐν τούτῳ, » οἱ περὶ τὸν ᾿Ακύλαν ε Πειράσατε » ἡρμηνεύχασι. Δώσω γὰρ ὑμῖν ὑετῶν ἀφθονίαν, καὶ γῆς εὐκαρπίαν, καὶ τὴν ἐντεῦθεν εὐπορίαν, ὥστε τοὺς ἐκ γειτόνων ζηλωτοὺς ὑμᾶς καὶ μακαρίους ἀποκαλεῖν, ἅτε δὴ τοιαύτης ἀπολαύοντας παρ' ἐμοῦ προμηθείας. Πάλιν ἕτερον πάθος ἐνοχλοῦν αὐτοῖς θεραπεύει, καί φησιν" ε Ἑδαρύνατε ἐπ᾽ ἐμξ τοὺς λόγους ὑμῶν, λέγει Κύριος παντοχράτωρ 75, εἴπατε 7 Ἐν τίνι χατελαλήσαμεν κατὰ σοῦ Καὶ 16 εἴπατε " Μάταιος ὃ δουλεύων Θεῷ, καὶ τί πλεῖον, ὅτι ἐφυλάξαμεν τὰ φυλάγματα αὐτοῦ 75, καὶ διότι ἐπορεύθημεν ἱκέται πρὸ προσώπου Κυρίου παντοκράτορος; Καὶ νῦν πάντες ποιοῦντες ἀνομήματα 77. ἀντέστησαν 75 Θεῷ, καὶ ἐσώθησαν. » Μοχθηρᾷ, φησὶ, χρώμενοι γνώμῃ, ἀνόνητον καὶ ἀχερδῇ τὴν ἐμὴν ὠνομάσατε δεσποτείαν, καὶ τοὺς ἀνομίᾳ συζῶντας ἐν εὐημερίᾳ καὶ εὐθυμίᾳ ζῇν φατε" ὑμᾶς δὲ τοὺς ὑπὸ τὴν ἐμὴν κηδεμονίαν κέναι, μαχαρίζξειν δὲ τῶν ἄλλων τὴν εὐκληρίαν. ν
s΄. « Dioti egō Kyrios ho Theos hymōn" 5", kai ouk hēēlloiōmai. n» Physin gar echō metadolēn ou dechomenēn. iste de hopōs tous pro hymōn kai sphagę̄ paredōke, « Kai hymeis, huioi Iachōd, ouk apechepthe (z΄.) apo ᾿tōn hamartiōn tōn paterōn hymōn" exeklenate nomtma 55, kai ouk ephylaxasthe 44. » Tauta toinyn tois patrasi tolmōntes, tauta peisesthe toutois. Kei heteras de paranomias katēgorian prostithēsin. pros hymas, legei Kyrios pantochratōr. (ē᾽.) Kei eipate " En tini epistrepsomen? Ei pterniei anthrōpos Theon, dioti hymeis pternizete me? kai eipate" En tini heepternisamen se? » Hoi peri ᾿Akylan Symmachon to, epternisamen se houtōs hērmētneute." « Mē aposterēsei 47 anthrōnpos Theon, hoti hymei? aposteroite me? Kai eipate" En tini apesterēsamen « Hoti ta epidechata kai hai aparkai meth᾽ hymōn eisi. (th΄.) Kai apodlepontes hymeis apodlepete auta “5, kai eme hymeis pternizete" to etos synetelesthē d᾽, kai eisēnenchate panta ta echphoria eis tous thēsaurous, kai 75 harpagē 1" tou ptōchou en tois oikois hymōn. » Tou nomon gar diagoreuontos tas aparchas kai tas dekatas prōtas tǭ Theǭ prospherein, eith᾽ houtō ta leipomena lamthanein, hymeis hapanta kat᾽ auton eis ta hymetera eisenenchate docheia, ou logisamenoi, hoti ptōchōn estin harpagē, tōn aparchōn kai tōn dechatōn hē sterēsis. Tois gar hierxysi toutou charin gēs ouk edōka klēron, ina tę̄ theią prosedreuontes leipourgią, kai ta? hyper hymōn thysias prospherontes, ek tōn emoi prospheromenōn aparchōn kai dechatōn diatrephōntai, kai tois prosedreuousi ptōchois tǭ theiǭ naǭ 15 eparchōsin ek toutōn. Toigartoi tēs pleonexias tautēs pausamenoi, apodote ta nenomismena tois hiereus', kai dochimasate, ei mē pleionōn hymin agathōn metousia genēsetai? To gar, « Epistrepsate en toutǭ, » hoi peri ton ᾿Akylan e Peirasate » hērmēneuchasi. Dōsō gar hymin hyetōn aphthonian, kai gēs eukarpian, kai tēn enteuthen euporian, hōste tous ek geitonōn zēlōtous hymas kai makarious apokalein, hate dē toiautēs apolauontas par' emou promētheias. Palin heteron pathos enochloun autois therapeuei, kai phēsin" e Hedarynate ep᾽ emx tous logous hymōn, legei Kyrios pantochratōr 75, eipate 7 En tini chatelalēsamen kata sou Kai 16 eipate " Mataios ho douleuōn Theǭ, kai ti pleion, hoti ephylaxamen ta phylagmata autou 75, kai dioti eporeuthēmen hiketai pro prosōpou Kyriou pantokratoros? Kai nyn pantes poiountes anomēmata 77. antestēsan 75 Theǭ, kai esōthēsan. » Mochthērą, phēsi, chrōmenoi gnōmę̄, anonēton kai acherdę̄ tēn emēn ōnomasate despoteian, kai tous anomią syzōntas en euēmerią kai euthymią zę̄n phate" hymas de tous hypo tēn emēn kēdemonian kenai, macharizxein de tōn allōn tēn euklērian. n
6. "For I am the Lord your God, and I have not changed." For I have a nature that admits no change. You know how … those before you and handed them over to slaughter. (7) "And you, sons of Jacob, have not kept away from the sins of your fathers; you turned aside from my ordinances and did not keep them." Daring, then, the same things as your fathers, you will suffer the same things as they. And he adds an accusation of another transgression: "[Return to me, and I will return] to you, says the Lord Almighty. And you said: In what shall we return? (8) Will a man trip up God, since you trip me up? And you said: In what have we tripped you up?" Aquila and Symmachus interpreted "we tripped you up" thus: "Will a man defraud God, since you defraud me? And you said: In what have we defrauded [you]?" "Because the tithes and the first-fruits are with you. (9) And looking, you look at them, and you trip me up; the year has been completed, and you have brought all the produce into the storehouses, and the plunder of the poor is in your houses." For though the law enjoins offering the first-fruits and the tithes to God first, and only then taking what remains, you have brought everything at once into your own vessels, not reckoning that the withholding of the first-fruits and the tithes is plunder of the poor. For this reason I gave the priests no allotment of land, so that, attending on the divine service and offering the sacrifices on your behalf, they might be nourished from the first-fruits and tithes offered to me, and from these help the poor who attend the divine temple. Cease, then, from this greed, give the priests what is prescribed, and test whether you will not have a share in more good things. For "Return in this" Aquila and his school rendered "Test [me]". For I will give you abundance of rain, fruitfulness of the land, and the plenty that comes from it, so that your neighbors will call you enviable and blessed, since you enjoy such providence from me. Again he heals another passion that troubled them, and says: (13) "You have made your words heavy against me, says the Lord Almighty; and you said: In what have we spoken against you? (14) And you said: Vain is he who serves God; and what is the gain that we kept his observances and walked as suppliants before the face of the Lord Almighty? (15) And now … all who do lawless deeds stood against God and were saved." Using an evil mind, he says, you called my mastery useless and profitless, and you say that those who live with lawlessness live in prosperity and good cheer, while you who are under my care [are] …, and you call the good fortune of the others blessed.
Textual problem in this passage: see the notes.
Mal 3:6 (quotation, high confidence) · Mal 3:7 (quotation, high confidence) · Mal 3:8 (quotation, high confidence) · Mal 3:9 (quotation, high confidence) · Mal 3:10 (allusion, high confidence) · Mal 3:12 (allusion, high confidence) · Mal 3:13 (quotation, high confidence) · Mal 3:14 (quotation, high confidence) · Mal 3:15 (quotation, high confidence) · Num 18:20 (allusion, high confidence) · Deut 14:29 (allusion, medium confidence)
Notes and citation
Summary: The unchanging God charges the people with defrauding him of tithes and first-fruits, which belong to the priests and the poor, promises plenty if they pay them, and rebukes those who say serving God is useless.
- Lemma: Mal 3:6; Theodoret goes on to 3:7–9 (LXX numbering differs slightly from the Hebrew here), paraphrases 3:10–12, and quotes 3:13–15. "Trip up": LXX πτερνίζω; Aquila and Symmachus have "defraud". The priests' portion: Num 18:20–24; Deut 14:28–29. Words lost in the scan are marked … or supplied in brackets. Migne's Latin column and footnotes are removed.
Notes on the original text
- Digital text corrected (Latin column debris; Migne's Latin column read as Greek letters; Migne's column letter inside a hyphenated word; Migne's footnotes read as Greek letters): ἀπο- Α στεροῖτέ → ἀποστεροῖτέ; ἐγίτιει, → ; γαθὼς αἱ ἡμέραι. 58 κατά. Α χαθώ;. 5 κἰ χονδι Α μιᾶι, τούς. ταῖς (γ᾽ δὲ ὡς, 09. ἴῃ Α οἴ Ὁ. 5 ὁ Θ. ὑμ. 05. ἰη Α. δ οὗτοι. 65. ἰπ Α. δ6ᾺΑ θυσίας. 5 “Δ νομίμου. 45Α ἐφυλάξατε. → ; Εἰ ἀϊχῖθεῖθ. Τὰ χα ἐταυϊμανίμυϑ (6 ἢ» « Ου͵α ἀδοίπιε οἱ ρυη εἴ: 9, 10.) Εἰ γάρ Υἷὰ οἱ ἀβϑ᾽ θη! 8 ΡΔῸροτῖθη 8 ον οσ ἰδι15. ἡ) υοοἶτεϑ Αἱ : ε νου πὶ ἴῃ 'ο6. » Α 41} νοῦ, ε Εὸπ᾿ ρογίσυ!ιηι αεἰ 6 ἰῃ ἀ}}γοῦν αὐυπι]αμείδιη : Δ ὧὐ Πη πιΐ νοϑ [6] 1065 οἱ → ; Ιη ιὺ Εἰ εἰ Ξ Πἰπὶ οἱ ἰμ [Γι - [εἰ ]-- → .
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-6
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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.
12.3.16PG 81
ις΄. ε Ταῦτα κατελάλησαν οἱ φοδούμενοι τὸν Κύριον, ἔκαστος πρὸς τὸν πλησίον αὑτοῦ’ καὶ προσἐσχε Κύριος, καὶ εἰσήκουσε, καὶ ἔγραψε βιδλίον μνημοσύνου ἐνώπιον αὑτοῦ τοῖς φοδουμένοις τὸν Κύριον, καὶ εὐλαθουμένοις τὸ ὄνομα αὑτοῦ. » Ταῦτα, φησὶν, ἀκούσας ἐγὼ τῶν θρυλλιζόντων πρὸς ἀλλήλους τῶν ἀνακειμένων ἐμοὶ, ἀνάγραπτον ὑπόσχεσιν ἀγαθῶν ποἷς φοθουμένοις με δίδωμι. Τοῦτο γὰρ λέγει" « Καὶ ἔγραψε βιδλίον μνημοσύνου ἐνώπιον αὐτοῦ τοῖς φοθουμένοις τὸν Κύριον, καὶ εὐλαδουμένοις τὸ ὄνομα αὐτοῦ, » Οὗτοι τοίνυν, φησὶν, οἱ τὴν ἐμὴν θεραπείαν περὶ πολλοῦ ποιούμενοι, καὶ δεδιότες τι τῶν οὐκ ἀρεσκόντων μοι δρᾶται" « ΓἜσονταί μοι εἰς ἡμέραν, ἣν ἐγὼ ποιῶ, εἰς περιποίησιν. » Οἰχκειώσομαι αὖτοὺς, φησὶν, ἐν τῆς χρίσεως ἡμέρᾳ, » Καὶ αἱρετιῶ αὐτοὺς, ὃν τρόπον αἱρετίζει ἄνθρωπος τὸν υἱὸν αὑτοῦ τὸν εὖ δ᾽ δουλεύοντα αὑτῷ. » Πατρὸς γὰρ δίκην, περὶ υἱὸν εὐγνώμονα διακειμένου, καὶ προτιμῶντος αὖτὸν, τῶν ἀγνωμόνων προτιμήσω τούτους ἐγὼ τῶν τἀναντία βουλευταμένων. Τὸ δὲ ε αἱρετιῶ ν οἱ περὶ τὸν "Ακύλαν, ε Φείπομα!, ἑρμηνεύχασιν ὡς φείδεται ἄνθρωπος τοῦ υἱοῦ αὑτοῦ. »
is΄. e Tauta katelalēsan hoi phodoumenoi ton Kyrion, ekastos pros ton plēsion hautou’ kai prosesche Kyrios, kai eisēkouse, kai egrapse bidlion mnēmosynou enōpion hautou tois phodoumenois ton Kyrion, kai eulathoumenois to onoma hautou. » Tauta, phēsin, akousas egō tōn thryllizontōn pros allēlous tōn anakeimenōn emoi, anagrapton hyposchesin agathōn pois phothoumenois me didōmi. Touto gar legei" « Kai egrapse bidlion mnēmosynou enōpion autou tois phothoumenois ton Kyrion, kai euladoumenois to onoma autou, » Houtoi toinyn, phēsin, hoi tēn emēn therapeian peri pollou poioumenoi, kai dediotes ti tōn ouk areskontōn moi dratai" « GEsontai moi eis hēmeran, hēn egō poiō, eis peripoiēsin. » Oichkeiōsomai autous, phēsin, en tēs chriseōs hēmerą, » Kai hairetiō autous, hon tropon hairetizei anthrōpos ton huion hautou ton eu d᾽ douleuonta hautǭ. » Patros gar dikēn, peri huion eugnōmona diakeimenou, kai protimōntos auton, tōn agnōmonōn protimēsō toutous egō tōn tanantia bouleutamenōn. To de e hairetiō n hoi peri ton "Akylan, e Pheipoma!, hermēneuchasin hōs pheidetai anthrōpos tou huiou hautou. »
16. "Those who fear the Lord spoke these things, each to his neighbor; and the Lord paid attention and heard, and wrote a book of remembrance before him for those who fear the Lord and revere his name." Having heard these things, he says, from those devoted to me as they murmured to one another, I give to those who fear me a written promise of good things. For this is what he says: "And he wrote a book of remembrance before him for those who fear the Lord and revere his name." These, then, he says, who make much of my service and fear to do anything that does not please me, (17) "will be mine for a possession on the day that I make." I will make them my own, he says, on the day of judgment. "And I will choose them as a man chooses his son who serves him well." For like a father who is well disposed toward a grateful son and prefers him to the ungrateful, I will prefer these to those who have planned the opposite. For "I will choose" Aquila and his school rendered "I will spare, as a man spares his son".
Mal 3:16 (quotation, high confidence) · Mal 3:17 (quotation, high confidence)
Notes and citation
Summary: God records those who fear him in a book of remembrance and will claim them as his own, like a father his faithful son, on the day of judgment.
- Lemma: Mal 3:16; Theodoret goes on to 3:17. Migne's Latin column and marginal verse number are removed.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters; Migne's column letter and marginal verse number inside a hyphenated word): τὸν Κύ- Ὁ γεμβ. 10. ἐ ἴον → τὸν Κύριον; βογὶρίδηι 40 εἰ πη δ 015. π6. 06 δπίηι αἷΐ : ε Εἰ 4} εἰδὴ! Ποπ πμ ἢ}, δὲ Α → ; αυῖ τ" ἦη δοιψυ ! δι οη δι. ν Εοβ, ἰηαυΐε, τε νἱπάϊοα}νο ἴῃ 46 Ποῖ : οἱ ἰπίον βου νη θα)60, οἱ ΘΧΒΠ σοι Σ ς 5101} ΟΠ θη 118, οἱ σοι θυ" 605, Εἰ δγαηΐ δὶς οι αγ, Εἰ πη 50} 5406 θυ π, 501 Πυθα εἴ, 1692 ει 5ληίϊος 'ἴπ ρϑπηΐβ αι ϊάαηι, νου! 50] αι 8ρί8π) πο ν58 ἀχογίιβ δϑὶ, ἰῃ οἂ- Ἰϊξῖπο δὲ πη μν ἀν] ἴῃ 56 → .
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-16
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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.
12.3.18PG 81
ιη΄. « Καὶ ἐπιστραφήσεσθε 5', καὶ ἔφεσῦε ἀναμέσον δικαίου καὶ ἀναμέσον ἀδίκου 5", καὶ ἀναμέσον τοῦ δουλεύοντος τῷ Θεῷ, καὶ ἀναμέπον "" τοῦ μὴ δου-
iē΄. « Kai epistraphēsesthe 5', kai ephesye anameson dikaiou kai anameson adikou 5", kai anameson tou douleuontos tǭ Theǭ, kai anamepon "" tou mē dou-
18. "And you will turn and see [the difference] between the righteous and the unrighteous, and between the one who serves God and the one who does not serve
Mal 3:18 (quotation, high confidence)
Notes and citation
Summary: The returned people will see the difference between the righteous and the wicked.
- Lemma: Mal 3:18; the quotation breaks off and continues in the next section.
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.18 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-18). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-18
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.3.19PG 81
α΄. « Ὅτι ἰδοὺ ἡμέρα ἔρχεται καιομένη ὡς χυϊξα. νος, καὶ φλέξει αὐτούς. ν Τότε, φησὶ, μαθήσεσῦθς ὅσον ἀδίκου καὶ δικαίου τὸ μέσον, καὶ ὅση διαφορὰ τοῦ δουλεύοντος τῷ Θεῷ πρὸς τὸν μὴ δουλεύοντα. Μὴ γὰρ δὴ νομίσητε τὸν παρόντα βίον ἔχειν τὸ διαρκές- λυθήσεται γὰρ οὗτος, « Καὶ ἕξει τις ἡμέρα χαιϊομένη ὡς κλίδανος, καὶ φλέξει αὐτούς. Καὶ ἔσονται πάντες οἱ ἀλλογενεῖς, καὶ πάντες οἱ ποιοῦντες τὰ "δ ἄνομα, χχλάμη, καὶ ἀνάψει αὐτοὺς ἡ ἡ μέρα ἡ ἐρχομένη, λέγει Κύριος παντοχράτωρ, καὶ οὗ μὴ ὑπολειφθῇ αὐτῶν 886 ῥίζα, οὐδὲ κλῆμα.» Τοὺς δὲ ἀ.1.1ογενεῖς οἱ περὶ τὸν ᾿Ακύλαν ὑπερηράγρους ἡρμήνευσαν. Οὕτω καὶ ὁ θεῖος ᾿Απόστολος ἔφη" ε Εἰ δέ τις ἐποικοδομεῖ ἐπὶ τὸν θεμέλιον τοῦτον, χρυσὸν, ἄργυρον, λίθους τιμίους, ξύλα, χόρτον, καλάμην, ἑκάστου τὸ ἔργον φανερὸν γενήσεται" ἡ γὰρ ἐμέρα δηλώσει, ὅτι ἐν πυρὶ ἀποχαλύττεται, καὶ ἑκάστου τὸ ἔργον ὁποῖόν ἐστι, τὸ πῦο αὐτὸ 5᾽ δοκιμάσει. Εἴ τινος τὸ ἔργον μενεῖ, ὃ ἐπῳχοδόμησε, μισθὸν λήψετα: " εἴ τινος τὸ ἔργον καταχαΐ σεται, ζημιωθήσεται.» Οὕτω προαγορεύσας τοῖς ἀσε- Θεία συζῶσι τὸν ὄλεθρον, δείκνυσιν οἷα τῶν εὐσεδῶν 8΄. « Καὶ ἀνατελεῖ "8 ὑμῖν 5. τοῖς τοθουμένοις τὸ ὄνομά μου ἅλιος δικαιοσύνης, καὶ ἴασις ἐν ταῖς πτέρυξιν αὑτοῦ.» Ταῦτα δὲ καὶ τῇ προτέρᾳ τοῦ Σωτῆρος ἡμῶν ἁρμόττει παρουπίᾳ, καὶ τῇ δευτέρᾳ. Καὶ ὑῃ δὲν τῇ προτέρᾳ οἷόν τις ἥλιος ἡμῖν ἀνέτειλεν, σκότει καὶ σκιᾷ θανάτου χαθημέ οἱς καὶ τῆς κίας ἐλευθερώσας δικαιοσύνης μετέδωκε, γαὶ τοῖς πνευματικοῖς χαρίσμασιν οἷόν τισι πτεροῖς συγχαλύψας, ἴασιν ταῖς ἡμετέραις παρέσχε ψυχαῖς. Καὶ ἐν τῇ δευτέρᾳ δὲ παρουσίᾳ τοῖς κατὰ τὸν παρόντα βίον τρυχομένοις, ἣ πυρὰ γνώμην, ἣ κατὰ γνώμην ἐπιφανεὶς, οἷα δίκαιος δικαίως δικάσει, καὶ τὰ … ἅλιος ἀνίσχων τοὺς ὕπνῳ κατεχομένους πρὸς ἐργαασίαν ἐγείρει :" οὕτως οὗτος ἐπιφαινόμενος τοὺς τῷ μακρῷ ὕπνῳ τῷ θανάτῳ κατεχομένους ἀνίστησι. Τότε δὴ, τότε, φησὶ, ε Καὶ ἐξελεύσεσθε, καὶ σχιρ- “τήσετε, ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα. » ᾿Απηλλάγητε γὰρ τῶν τῆς ἁμαρτίας δεσμῶν.
a΄. « Hoti idou hēmera erchetai kaiomenē hōs chyïxa. nos, kai phlexei autous. n Tote, phēsi, mathēsesyths hoson adikou kai dikaiou to meson, kai hosē diaphora tou douleuontos tǭ Theǭ pros ton mē douleuonta. Mē gar dē nomisēte ton paronta bion echein to diarkes- lythēsetai gar houtos, « Kai hexei tis hēmera chaiïomenē hōs klidanos, kai phlexei autous. Kai esontai pantes hoi allogeneis, kai pantes hoi poiountes ta "d anoma, chchlamē, kai anapsei autous hē hē mera hē erchomenē, legei Kyrios pantochratōr, kai hou mē hypoleiphthę̄ autōn 886 rhiza, oude klēma.» Tous de a.1.1ogeneis hoi peri ton ᾿Akylan hyperēragrous hērmēneusan. Houtō kai ho theios ᾿Apostolos ephē" e Ei de tis epoikodomei epi ton themelion touton, chryson, argyron, lithous timious, xyla, chorton, kalamēn, hekastou to ergon phaneron genēsetai" hē gar emera dēlōsei, hoti en pyri apochalyttetai, kai hekastou to ergon hopoion esti, to pyo auto 5᾽ dokimasei. Ei tinos to ergon menei, ho epǭchodomēse, misthon lēpseta: " ei tinos to ergon katachaï setai, zēmiōthēsetai.» Houtō proagoreusas tois ase- Theia syzōsi ton olethron, deiknysin hoia tōn eusedōn 8΄. « Kai anatelei "8 hymin 5. tois tothoumenois to onoma mou halios dikaiosynēs, kai iasis en tais pteryxin hautou.» Tauta de kai tę̄ proterą tou Sōtēros hēmōn harmottei paroupią, kai tę̄ deuterą. Kai hyę̄ den tę̄ proterą hoion tis hēlios hēmin aneteilen, skotei kai skią thanatou chathēme hois kai tēs kias eleutherōsas dikaiosynēs metedōke, gai tois pneumatikois charismasin hoion tisi pterois synchalypsas, iasin tais hēmeterais paresche psychais. Kai en tę̄ deuterą de parousią tois kata ton paronta bion trychomenois, hē pyra gnōmēn, hē kata gnōmēn epiphaneis, hoia dikaios dikaiōs dikasei, kai ta … halios anischōn tous hypnǭ katechomenous pros ergaasian egeirei :" houtōs houtos epiphainomenos tous tǭ makrǭ hypnǭ tǭ thanatǭ katechomenous anistēsi. Tote dē, tote, phēsi, e Kai exeleusesthe, kai schir- “tēsete, hōs moscharia ek desmōn aneimena. » ᾿Apēllagēte gar tōn tēs hamartias desmōn.
1. "For behold, a day comes burning like an oven, and it will burn them up." Then, he says, you will learn how great is the difference between the unrighteous and the righteous, and how great the difference between one who serves God and one who does not. For do not think that the present life is lasting; it will be dissolved: "And a day will come burning like an oven, and it will burn them up. And all the foreigners and all who do lawless things will be stubble, and the coming day will set them ablaze, says the Lord Almighty, and neither root nor branch of them will be left." For "foreigners" Aquila and his school rendered "arrogant". So too the divine Apostle said: "If anyone builds on this foundation gold, silver, precious stones, wood, hay, straw, each one's work will become manifest; for the day will disclose it, because it is revealed by fire, and the fire itself will test what sort of work each one's is. If anyone's work which he built on remains, he will receive a wage; if anyone's work is burned up, he will suffer loss." Having thus foretold destruction to those who live in impiety, he shows what [good things await] the pious: (2) "And for you who fear my name the sun of righteousness will rise, and healing in its wings." These words fit both the first coming of our Savior and the second. For in the first he rose for us like a sun, as we sat in darkness and the shadow of death; freeing us from injustice he gave us a share in righteousness, and, covering us with spiritual gifts as with wings, provided healing for our souls. And in the second coming, appearing to those worn down in the present life, whether against their will or by their own choice, he will, as righteous, judge righteously, and … as the sun when it rises rouses those held by sleep to work, so he, when he appears, raises those held by the long sleep of death. Then indeed, then, he says, "you will go out and leap like calves loosed from bonds." For you have been freed from the bonds of sin.
Textual problem in this passage: see the notes.
Mal 4:1 (3:19 LXX) (quotation, high confidence) · Mal 4:2 (3:20 LXX) (quotation, high confidence) · 1 Cor 3:12 (quotation, high confidence) · 1 Cor 3:13 (quotation, high confidence) · 1 Cor 3:14 (quotation, high confidence) · 1 Cor 3:15 (quotation, high confidence) · Luke 1:79 (allusion, medium confidence)
Notes and citation
Summary: The burning day will test all and consume the wicked, while for those who fear God Christ rises as the sun of righteousness, both at his first coming and at his second, when he will raise the dead.
- Lemma: Mal 4:1 (LXX and Hebrew 3:19); Theodoret goes on to 4:2. Quotation: 1 Cor 3:12–15. "Darkness and the shadow of death": Luke 1:79 (Isa 9:2). Migne's footnotes are removed; a few words lost in the scan are marked … or supplied in brackets.
Notes on the original text
- Digital text corrected (Migne's footnotes read as Greek letters): ἐπτ, γδῆτ ας Ποῦ, μα. λὸ εὖ, διυς. ἴῃ Α. Ρ- Ξ18 οε 24}, Ιορ. τοῖς φυπουμένοις μὲ ἄνατ, ἔλ, δικ 88 τοῦ οἱ ἀρίη ες τῷ ἰυς. ἢ... Δ. 5 ἀναμ. δ → … .
Topics: Christology, Eschatology
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-19). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-19
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.3.21PG 81
γ΄. ε Καὶ χαταπατήσετε ἀνόμους, καὶ ἔσονται σποδὸ;: ὑποχάτω τῶν ποδῶν ὑμῶν, ἐν τῇ ἡμέρᾳ ἧ ἐγὼ ποιῶ, λέγει Κύριος παντοχράτωρ.» Οὕτως ἣν ὁ νοῖς οἱ ἄδικοι, τοῖς 39 ἁγίοις μάρτυσιν οἱ τύραννοι καὶ διῶκται, Εἶτα αὐτοὺς ἀναμιμνήσκει ὧν Τερὶ τοῦ Δεσπότου Χριστοῦ Μωσῆς προηγόρευσε " καὶ χελεύε! σὺν ἀχριδείᾳ τὸν νόμον ἀναγινώσκοντας πείθεσθαι αὐτῷ, καὶ μηδαμῶς ἀντιλέγειν.
g΄. e Kai chatapatēsete anomous, kai esontai spodo?: hypochatō tōn podōn hymōn, en tę̄ hēmerą hē egō poiō, legei Kyrios pantochratōr.» Houtōs hēn ho nois hoi adikoi, tois 39 hagiois martysin hoi tyrannoi kai diōktai, Eita autous anamimnēskei hōn Teri tou Despotou Christou Mōsēs proēgoreuse " kai cheleue! syn achrideią ton nomon anaginōskontas peithesthai autǭ, kai mēdamōs antilegein.
3. "And you will trample the lawless, and they will be ashes under your feet, on the day that I make, says the Lord Almighty." So the unjust [will be to the just], and the tyrants and persecutors to the holy martyrs. Then he reminds them of what Moses foretold about Christ the Master, and bids them read the law with exactness, obey it, and in no way speak against it.
Textual problem in this passage: see the notes.
Mal 4:3 (3:21 LXX) (quotation, high confidence)
Notes and citation
Summary: The righteous will tread down the wicked, as the martyrs over their persecutors; then the prophet recalls Moses' law.
- Lemma: Mal 4:3 (LXX and Hebrew 3:21). Words are lost in the scan (supplied by sense in brackets).
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.3.22PG 81
δ', 9ὴς Μνήσθητε τοῦ ν᾽ νόμου Μωσῆ δούλου μου, καθότι ἐνετειλάμην αὐτῷ ἐν Χωρὴδ πρὸς πάντα τὸν Ἰσραὴλ προστάγματα καὶ δικαιώματα. » Εἶτα σαφῶς ἐπιστάμενος, ὡς οὔτε τῷ νόμῳ πεισθήσονται, οὔτε αὐτὸν παραγινόμενον ὑποδέξονται, ἀλλὰ σταυρῷ παραδώσουσιν, ἀφάτῳ φιλανθρωπίᾳ χρώμενος, ὑπτσχνεῖται αὐτοῖς, πάλιν τὸν Ἦλίαν πέμψειν χήουχα σωτηρίας, καὶ φησιν"
d', 9ēs Mnēsthēte tou n᾽ nomou Mōsē doulou mou, kathoti eneteilamēn autǭ en Chōrēd pros panta ton Israēl prostagmata kai dikaiōmata. » Eita saphōs epistamenos, hōs oute tǭ nomǭ peisthēsontai, oute auton paraginomenon hypodexontai, alla staurǭ paradōsousin, aphatǭ philanthrōpią chrōmenos, hyptschneitai autois, palin ton Ēlian pempsein chēoucha sōtērias, kai phēsin"
4. "Remember the law of Moses my servant, as I commanded him at Horeb for all Israel, ordinances and statutes." Then, knowing clearly that they would neither obey the law nor receive him when he came, but would hand him over to the cross, he uses an ineffable love for humankind and promises them that he will send Elijah again as a herald of salvation, and says:
Mal 4:4 (3:24 LXX) (quotation, high confidence)
Notes and citation
Summary: God bids Israel remember Moses' law and, foreseeing their rejection of Christ, promises to send Elijah.
- Lemma: Mal 4:4 (Hebrew 3:22, the number used here; in Rahlfs's LXX this verse stands last, as 3:24; Theodoret's text has the Hebrew order).
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.22 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-22). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-22
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
12.3.23PG 81
ε΄. ε« Ἰδοὺ ἐγὼ ἀποστέλλω ὑμῖν Ἡλίαν τὸν Θεσδί. τὴν.» Καὶ σημαίνων τὸν καιρὸν, ἐπήγαγε" « Πρὶν ἐλθεῖν τὴν ἡμέραν Κυρίου τὴν μεγάλην καὶ ἐπιφανῇ. » Τὴν τῆς δευτέρας ἐπιφανείας ὠνόμασε - διδάσκει δὲ ἅπερ ὁ μέγας Ἠλίας ποιήσει παραγενόμενος. υἱὸν, καὶ καρδίαν ἀνθοιύπου πρὴς τὸν πλησίον αὖτοῦ. ν Καὶ δεικνὺς τὴν σκοπὸν, δι᾽ ὃν Ἠλίας πρότερος παραγίνεται, ἐπήγαγε" ε Μὴ ἐλθὼν πατάξω τὴν ἣν ἄρδην. » Ἵνα γὰρ μὴ εὑρὼν ὑμᾶς πάντας ἐν ἀπιστίᾳ, ἅπαντας ὑμᾶς εἰς τὴν ἀτελεύτητον κόλασιν παραπέμψω, ἥξει πρότερος Ἠλίας, καὶ τὴν ἐμὴν ὑμᾶ; παρουσίαν διδάξει, καὶ πείσει ὑμᾶ:, ὦ δαῖοι, τοῖς ἐξ ἐθνῶν εἰς ἐμὲ πεπιστευκόσιν ἀνενδοιάστως ἑνωθῆναι, καὶ μίαν ἀποφῆναι τὴν ἐμὴν Ἐκκλησίαν. Πατέρας δὲ 93 καλεῖ Ἰουδαίους, ὡς προτέ-ρους κληθέντας - υἱοὺς δὲ τὰ ἔθνη, ὡς μετ᾽ ἐκείνους σωθέντας. Ἐπειδὴ τοίνυν ἡμεῖς μὲν καὶ νῦν Ἶουδαίους προτρέπομεν εἰς εὐσέδειαν, ἐκεῖνοι δὲ ἀπειθοῦντες διατελοῦσι, τὴν ἡμετέραν σωτηρίαν ζηλωτυποῦντες, εἰκότως ἔφη τὸν Ἠλίαν πατρὸς καρδίαν πρὸς υἱὸν ἀποκαταστήσειν " ἐκείνους γὰρ πείσει τὴν πρὸς ἡμᾶς δέξασθαι κοινωνίαν.. Ταῦτα δὲ οὐ μόνον Ἰουδαίοις ἀπόχρη δέος ἐνθεῖναι, ἀλλὰ καὶ ἡμᾶς ἀγαθῶν, τοσούτῳ καὶ μείζους εὐθύνας ὀφείλομεν τῷ κριτῇ. Οὗ χάριν ἡμᾶς προσήκει πρὸς ἐχείνην εὑτρεπεῖς τὴν ἡμέραν γενέσθαι." ἵνα σὺν παῤδησίᾳ τῷ νων ἀπολαύσωμεν ἀγαθῶν. Ἐγὼ δὲ τοὺς ἐντευξοἰν
e΄. e« Idou egō apostellō hymin Hēlian ton Thesdi. tēn.» Kai sēmainōn ton kairon, epēgage" « Prin elthein tēn hēmeran Kyriou tēn megalēn kai epiphanę̄. » Tēn tēs deuteras epiphaneias ōnomase - didaskei de haper ho megas Ēlias poiēsei paragenomenos. huion, kai kardian anthoiypou prēs ton plēsion autou. n Kai deiknys tēn skopon, di᾽ hon Ēlias proteros paraginetai, epēgage" e Mē elthōn pataxō tēn hēn ardēn. » Hina gar mē heurōn hymas pantas en apistią, hapantas hymas eis tēn ateleutēton kolasin parapempsō, hēxei proteros Ēlias, kai tēn emēn hyma? parousian didaxei, kai peisei hyma:, ō daioi, tois ex ethnōn eis eme pepisteukosin anendoiastōs henōthēnai, kai mian apophēnai tēn emēn Ekklēsian. Pateras de 93 kalei Ioudaious, hōs prote-rous klēthentas - huious de ta ethnē, hōs met᾽ ekeinous sōthentas. Epeidē toinyn hēmeis men kai nyn Ioudaious protrepomen eis eusedeian, ekeinoi de apeithountes diatelousi, tēn hēmeteran sōtērian zēlōtypountes, eikotōs ephē ton Ēlian patros kardian pros huion apokatastēsein " ekeinous gar peisei tēn pros hēmas dexasthai koinōnian.. Tauta de ou monon Ioudaiois apochrē deos entheinai, alla kai hēmas agathōn, tosoutǭ kai meizous euthynas opheilomen tǭ kritę̄. Hou charin hēmas prosēkei pros echeinēn heutrepeis tēn hēmeran genesthai." hina syn pardēsią tǭ nōn apolausōmen agathōn. Egō de tous enteuxoin
5. "Behold, I send you Elijah the Tishbite." And indicating the time, he added: "Before the great and manifest day of the Lord comes." He named [the day] of the second appearing; and he teaches what the great Elijah will do when he comes: (6) "[Who will restore the heart of the father to the] son, and the heart of a man to his neighbor." And showing the purpose for which Elijah comes first, he added: "Lest I come and strike the land utterly." For so that I may not find you all in unbelief and send you all to endless punishment, Elijah will come first, teach you of my coming, and persuade you, O Jews, to be united without hesitation with those from the nations who have believed in me, and to make my Church one. He calls the Jews fathers, as having been called first, and the nations sons, as having been saved after them. Since, then, we even now urge the Jews to piety, but they continue in disobedience, envying our salvation, he rightly said that Elijah will restore the heart of the father to the son; for he will persuade them to accept fellowship with us. These things are enough to instill fear not only in the Jews but also in us; for [the more] good things [we have enjoyed], the greater the account we owe to the Judge. For this reason we ought to make ourselves ready for that day, so that with confidence [we may stand before the Judge and] enjoy the [eternal] good things. And I [exhort] those who read
Textual problem in this passage: see the notes.
Mal 4:5 (3:22 LXX) (quotation, high confidence) · Mal 4:6 (3:23 LXX) (quotation, high confidence) · Matt 17:11 (echo, medium confidence)
Notes and citation
Summary: Elijah will come before Christ's second coming to unite the Jews with the believing Gentiles in one Church; the warning applies to Christians too, who must prepare for the day of judgment.
- Lemma: Mal 4:5 (Hebrew 3:23; Rahlfs 3:22); Theodoret goes on to 4:6 (Hebrew 3:24; Rahlfs 3:23), whose opening words are displaced in the scan into the next section. He places Elijah's coming before the second coming of Christ (cf. Matt 17:11). His statements about the Jews are translated as written. Words are lost in the scan near the end (supplied by sense in brackets); the conclusion of the commentary breaks off.
Topics: Eschatology
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-23
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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.
12.3.24PG 81
ς΄. ε« Ὃς ἀποχαταστήίσει καρδίαν πατρὸς πρὸς …
s΄. e« Hos apochatastēisei kardian patros pros …
6. "Who will restore the heart of the father to …"
Mal 4:6 (3:23 LXX) (quotation, high confidence)
Notes and citation
Summary: The opening words of Malachi 4:6, displaced in the scan; the comment on the verse stands in the preceding section.
- Lemma: Mal 4:6 (Hebrew 3:24; Rahlfs 3:23), only its first words. The rest of the section is Migne's Latin column read as Greek letters and is removed; the comment on this verse is in the previous section.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters): δἷς πλεΐ οἱ ϑουϊίθιῖα βίου! νυ }} 46. νίπου 8 τοϊαχαῖΐ. ν [ἃ- [ἃδὲ πὸἢ) ἷπ → ….
Cite (SBL): Theodoret, Comm. Proph. min. 12.3.24 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-24). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/12-3-24
BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-12-3-24) · 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.