Commentary on the Twelve Minor Prophets 2.2.6–3.0.1
Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).
Preface 2, chapter 2
2.2.6PG 81
ς΄. ε᾿Απὸ προσώπου αὐτοῦ, φησὶ, συντριδήσονται λαοί" καὶ πᾶν πρόσωπον, ὡς πρόσχαυμα χύτρας.» Τοιαύτην γὰρ ἐπάξει τοῖς ἀνθρώποις τὴν συμφορὰν, ὡς ὑπὸ πυρός τινος μελανθείσῃ χύτρᾳ τὰ τούτων παραθδάλλεσθαι πρόσωπα, τοῦ λιμοῦ καὶ τῆς ἐνδείας ταύτην ἐργαζομένης τὴν διαφθοράν.
s΄. e᾿Apo prosōpou autou, phēsi, syntridēsontai laoi" kai pan prosōpon, hōs proschauma chytras.» Toiautēn gar epaxei tois anthrōpois tēn symphoran, hōs hypo pyros tinos melantheisę̄ chytrą ta toutōn parathdallesthai prosōpa, tou limou kai tēs endeias tautēn ergazomenēs tēn diaphthoran.
6. "Before its face," he says, "peoples will be crushed, and every face like the scorching of a pot." For he will bring such a disaster on men that their faces will be likened to a pot blackened by fire, famine and want working this ruin.
Joel 2:6 (quotation, high confidence)
Notes and citation
Summary: Famine will blacken the people's faces like a pot scorched by fire.
- Lemma: Joel 2:6.
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-6). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-6
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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.
2.2.7PG 81
ζ', η΄. ε« Ὡς μαχηταὶ δραμοῦνται, καὶ ὡς ἄνδρες ἐπὶ τὰ τείχη" ἕχαστος ἐν τῇ ὁδῷ αὑτοῦ πορεύσονται, καὶ οὐ μὴ ἐχχλίνωσι τὰς πρίόους αὑτῶν. Καὶ ἕχαστος ἀπὸ τοῦ ἀδελφοῦ ὅδ αὖ- “οὔ οὐκ ἀφέξεται.» Καὶ ταῦτα τοῖς εἰρη μένοις παρᾶ». πλησίως νοήσωμεν, εἴς τε τοὺς πολεμίους, εἴς τε τὴν ἀκρίδα λαμόάνοντες. “ἔστι γὰρ ἰδεῖν καὶ τὴν ἀκρίδα, πῶν δ᾽ πολεμίων δίκην, καὶ τειχῶν ἐπιθαίνουσαν, κὰν ταῖς ὁδοῖς βαδίζουσαν, καὶ οὐδ᾽ ὑπό τινος ἀνάγκὴς σχεδασθῆναι ἀνεχομένην, ἀλλ᾽ οἷον μετά τινος συμπνοίας τὴν ἔφοδον ποιουμένην. ε Καταθαρυνόμενοι ἐν τοῖς ὅπλοις αὑτῶν πορεύσονται, καὶ ἐν τοῖς βέλεσιν αὑτῶν πεσοῦνται, καὶ οὐ μὴ συντελεσθῶσιν.» Ὅπλα δὲ αἱ μὲν ἀχρίδες ἔχουσι φυσικὰ, ὀδόντας, καὶ πτερὰ, καὶ πριονώδη χῶλα " οἱ δὲ πολέμιοι τὰ ἀπὸ τῆς τέχνης πορισθέντα τῇ φύσει. ᾿Αλλὰ καὶ οὗτοι, φησὶ, κἀκεῖνοι τοῖς ὅπλοις διηνεκῶς χρήσονται. Καὶ πολεμοῦντες 8 γὰρ ἐν τοῖς σφοδροτέροις πολέμοις, καὶ σιδηροφοροῦντες σιτίων καὶ ὕπνου μεταλαγχάνειν εἰώθασι, τῶν πελαζόντων αὐτοῖς πολεμίων τὰς ἐφόδους δειμαίνοντες" Τὸ οὖν, Πεσοῦγνται ἐν τοῖς βέἅεσιν αὑτῶν, τὸ μετὰ τῶν ὅπλων διαναπαύεσθαι λέγει. τὸ δὲ, Οὐ μὴ συγντε.λεσθῶσιν, ἀντὶ τοῦ, χόρὸν οὐ λήψονται τῶν πολεμίων δ' “ οὐδὲ μὴν αἱ ἀκρίδες τῆς βρώσεως. Εἶτα ἐπάγει, ὡς οὐκ ἀπόχρη τῶν περιβόλων τὸ ὕψος ἐμποδὼν τῇ τούτων εἰσόδῳ γενέσθαι" ἀλλὰ ῥᾳδίως μὲν ὑπερδήσονται τὰ τείχη, κλέπταις δὲ παραπλησίως διὰ θυρίδων εἰς τὰς οἰκίας εἰσελεύσονται. Καὶ τοῦτο δὲ οὐ μόνον ὑπὸ πολεμίων, ἀλλὰ καὶ ὑπὸ ἀκρίδων γεγενημένον πολλάκις ἐθεασάμεθα " οὐ πετόμεναι γὰρ μόνον, ἀλλὰ καὶ κατὰ τῶν τειχῶν ἀνέρπουσαι, διὰ τῶν φωταγωγῶν εἰς τοὺς ὑφιαῖς, ε Πρὸ προσώπου αὐτοῦ συγχυθήσεται ἡ γῆ, καὶ σεισθήσεται ὃ οὐρανός " ὁ ἥλιος καὶ σελήνη 55 συσχοτάσουσι, καὶ τὰ ἄστρα οὐ δώσουσι τὸ φέγγος αὖτῶν. Καὶ Κύριος δώσει φωνὴν αὑτοῦ πρὸ προσώπου δυνάμεως αὑτοῦ, ὅτι πολλή ἐστιν ἡ παρεμδολὴ αὐτοῦ. » Ταῦτα δὲ εἰκὸς μὲν καὶ δι᾽ αὐτῶν γενέσθαι τῶν πραγμάτων "φωγὴν γὰρ καλεῖ τὴν βροντὴν, καὶ ἡλίου δὲ καὶ σελήνης ἐκλείψεις πολλάκις γεγενημέ- ς νας ἐθεασάμεθα, καὶ τὰ ἄστρα ὑπὸ αὐχμοῦ τινος ἔστιν ὅτε ἀμυδρὰ γίνεται σφόδρα " καὶ ἡ γῇ δὲ κλογουμένη, τοῦ Θεοῦ παραδηλοῖ τὴν ὀργήν. Καὶ ἑτέρως δὲ δυνατὸν ταῦτα νοῆσαι" οἱ γὰρ ἐν συμφοραῖς ὄντες, οἷον ἐν σκότῳ τινὶ διάγοντες, οὐ τῆς τῶν οὐρανῶν ἐπαισθάνονται στάσεως, οὐ τὴν γῆν ἀκίνητον ὑπολαμθάνονσιν εἶναι, οὐκ ἐν φωτὶ τὴν ἡμέραν, οὐκ ἐν αὐγῇ τινι συμμέτρῳ τὴν νύκτα, ἀλλ᾽ ἅπαντα ἄρδην ἀνατετράφθαι νομίζουσι. Τούτοις ἐπάγει" ε Ὅτι ἰσχυ-. ρὰ ἔργα λόγων αὐτοῦ.» ᾿Αντὶ τοῦ, Οὐδεὶς Θεοῦ λόγος ἔρημος ἔργων μένε: " ὃ γὰρ ἂν εἴπῃ, τοῦτο εὐθὺς εἰς ἔργον χωρεῖ. « Διότι μεγάλη ἡ ἡμέρα τοῦ Κυρίου, μεγάλη καὶ ἐπιφανὴς σφόδρα͵, καὶ τίς ἔσται ἱκανὸς αὐτῇ;» Τοιαῦτα δ, φησὶν, ὑμῖν ὁ τῶν ὅλων Θεὸς ἐπάξει κακὰ, ὥστε κατὰ πᾶσαν ταῦτα δῆλα γενέσθαι τὴν οἰκουμένην. Ἡμέραν γὰρ μεγάλην καὶ ἐπιραγῆ κέκληκε τὴν εἰς ἅπαντας ἀνθρώπους τῶν ἐπαχθησομένων δεινῶν διατρέχουσαν φήμην. ᾿Αντιστῆναι δὲ ποῖς ἐπαγομένοις ὑπὸ Θεοῦ κακοῖς οὐδεὶς ἀνθρώπων δυνήσεται. Μετὰ ταύτας τὰς ἀπηχεῖς ἀπειλὰς εἰς παραίνεσιν καὶ συμθουλὴν τρέπει τὸν λόγον,
z', ē΄. e« Hōs machētai dramountai, kai hōs andres epi ta teichē" hechastos en tę̄ hodǭ hautou poreusontai, kai ou mē echchlinōsi tas prioous hautōn. Kai hechastos apo tou adelphou hod au- “ou ouk aphexetai.» Kai tauta tois eirē menois para». plēsiōs noēsōmen, eis te tous polemious, eis te tēn akrida lamoanontes. “esti gar idein kai tēn akrida, pōn d᾽ polemiōn dikēn, kai teichōn epithainousan, kan tais hodois badizousan, kai oud᾽ hypo tinos anankēs schedasthēnai anechomenēn, all᾽ hoion meta tinos sympnoias tēn ephodon poioumenēn. e Katatharynomenoi en tois hoplois hautōn poreusontai, kai en tois belesin hautōn pesountai, kai ou mē syntelesthōsin.» Hopla de hai men achrides echousi physika, odontas, kai ptera, kai prionōdē chōla " hoi de polemioi ta apo tēs technēs poristhenta tę̄ physei. ᾿Alla kai houtoi, phēsi, kakeinoi tois hoplois diēnekōs chrēsontai. Kai polemountes 8 gar en tois sphodroterois polemois, kai sidērophorountes sitiōn kai hypnou metalanchanein eiōthasi, tōn pelazontōn autois polemiōn tas ephodous deimainontes" To oun, Pesougntai en tois beaesin hautōn, to meta tōn hoplōn dianapauesthai legei. to de, Ou mē sygnte.lesthōsin, anti tou, choron ou lēpsontai tōn polemiōn d' “ oude mēn hai akrides tēs brōseōs. Eita epagei, hōs ouk apochrē tōn peribolōn to hypsos empodōn tę̄ toutōn eisodǭ genesthai" alla rhądiōs men hyperdēsontai ta teichē, kleptais de paraplēsiōs dia thyridōn eis tas oikias eiseleusontai. Kai touto de ou monon hypo polemiōn, alla kai hypo akridōn gegenēmenon pollakis etheasametha " ou petomenai gar monon, alla kai kata tōn teichōn anerpousai, dia tōn phōtagōgōn eis tous hyphiais, e Pro prosōpou autou synchythēsetai hē gē, kai seisthēsetai ho ouranos " ho hēlios kai selēnē 55 syschotasousi, kai ta astra ou dōsousi to phengos autōn. Kai Kyrios dōsei phōnēn hautou pro prosōpou dynameōs hautou, hoti pollē estin hē paremdolē autou. » Tauta de eikos men kai di᾽ autōn genesthai tōn pragmatōn "phōgēn gar kalei tēn brontēn, kai hēliou de kai selēnēs ekleipseis pollakis gegenēme- s nas etheasametha, kai ta astra hypo auchmou tinos estin hote amydra ginetai sphodra " kai hē gę̄ de klogoumenē, tou Theou paradēloi tēn orgēn. Kai heterōs de dynaton tauta noēsai" hoi gar en symphorais ontes, hoion en skotǭ tini diagontes, ou tēs tōn ouranōn epaisthanontai staseōs, ou tēn gēn akinēton hypolamthanonsin einai, ouk en phōti tēn hēmeran, ouk en augę̄ tini symmetrǭ tēn nykta, all᾽ hapanta ardēn anatetraphthai nomizousi. Toutois epagei" e Hoti ischy-. ra erga logōn autou.» ᾿Anti tou, Oudeis Theou logos erēmos ergōn mene: " ho gar an eipę̄, touto euthys eis ergon chōrei. « Dioti megalē hē hēmera tou Kyriou, megalē kai epiphanēs sphodra͵, kai tis estai hikanos autę̄?» Toiauta d, phēsin, hymin ho tōn holōn Theos epaxei kaka, hōste kata pasan tauta dēla genesthai tēn oikoumenēn. Hēmeran gar megalēn kai epiragē keklēke tēn eis hapantas anthrōpous tōn epachthēsomenōn deinōn diatrechousan phēmēn. ᾿Antistēnai de pois epagomenois hypo Theou kakois oudeis anthrōpōn dynēsetai. Meta tautas tas apēcheis apeilas eis parainesin kai symthoulēn trepei ton logon,
7, 8. "Like warriors they will run, and like men upon the walls; each will march in his own way, and they will not turn aside from their paths. And none will keep away from his brother." Let us understand these words too like what was said before, taking them both of the enemies and of the locust. For one can see the locust too, like enemies, both climbing the walls and walking in the roads, and not suffering itself to be scattered by any force, but making its attack as if with a kind of concord. "Weighed down with their weapons they will march, and they will fall among their missiles, and they will not be finished off." The locusts have natural weapons: teeth, wings, and saw-like legs; the enemies have those that art has supplied to nature. But both these and those, he says, will use their weapons continually. For in the fiercer wars soldiers are wont to take their food and sleep still wearing iron, fearing the attacks of the enemies near them. "They will fall among their missiles," then, means resting with their weapons; and "they will not be finished off" means: the enemies will not have their fill, nor the locusts of eating. Then he adds that the height of the enclosures will not be enough to hinder their entry, but they will easily climb over the walls and enter the houses through the windows like thieves. We have often seen this happen not only with enemies but also with locusts: for not only flying, but also creeping up the walls, they get into the … through the light-openings. "10. Before its face the earth will be confounded and the heaven shaken; the sun and moon will be darkened, and the stars will not give their light. 11. And the Lord will give his voice before his army, for his camp is very great." It is likely that these things also happened in actual fact: for he calls the thunder a voice; we have often seen eclipses of the sun and moon; the stars sometimes become very dim through some drought haze; and the earth, when it is shaken, indicates God's anger. One can also understand these words otherwise: those who are in disasters, living as it were in darkness, do not perceive the stability of the heavens, do not suppose that the earth is unmoved, nor that the day is in light, nor the night in a moderate glow, but think that everything has been utterly overturned. To this he adds: "For mighty are the works of his words." That is: no word of God remains without deeds, for whatever he says goes at once into action. "For great is the day of the Lord, great and very manifest, and who will be equal to it?" Such evils, he says, will the God of all bring upon you that they will become known throughout the whole world. For he called "a great and manifest day" the report of the coming terrors running out to all people. And no one will be able to withstand the evils brought by God. After these harsh threats he turns his discourse to exhortation and counsel,
Textual problem in this passage: see the notes.
Joel 2:7 (quotation, high confidence) · Joel 2:8 (quotation, high confidence) · Joel 2:9 (allusion, high confidence) · Joel 2:10 (quotation, high confidence) · Joel 2:11 (quotation, high confidence)
Notes and citation
Summary: The invaders, whether enemies or locusts, advance in unbroken order, scale walls and enter houses; the darkening of sun and stars may be literal or the way disaster feels, and no one can withstand the day of the Lord.
- Lemmas: Joel 2:7–11 (2:9 paraphrased). Migne's Latin column breaks into the lemma of 2:7 and is removed by a logged correction. Words lost in the scan after "through the light-openings into the" are marked "…"; the words "creeping up the walls, they get … through the light-openings" had been displaced by the scan into the next section (2.2.12) and are restored here by logged corrections.
Notes on the original text
- Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; words displaced by the scan into section 2.2.12 ("τειχῶν ἀνέρπουσαι, διὰ τῶν φωταγωγῶν εἰς τοὺς") restored after κατὰ τῶν, which they complete): κατὰ τῶν ὑφιαῖς → κατὰ τῶν τειχῶν ἀνέρπουσαι, διὰ τῶν φωταγωγῶν εἰς τοὺς ὑφιαῖς; ἴῃ αἰ δι. διῃ θα Ὀἷ, δι πο ἀδο! πδθυηΐ ἃ χα δον ὦ βυργαάίοια, ἐα ἀς πῇ → τῇ .
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-7). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-7
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2.12PG 81
ιβ΄. « Ἐπιστράφητε, λέγων, ἐξ ὅλης τῆς καρδίας ὑμῶν" » μὴ μερίζοντες ταύτην εἰς ἡδονὰς καὶ εὐχὰς ἀλλὰ νηστείᾳ καὶ δάκρυσι χρώμενοι.
ib΄. « Epistraphēte, legōn, ex holēs tēs kardias hymōn" » mē merizontes tautēn eis hēdonas kai euchas alla nēsteią kai dakrysi chrōmenoi.
12. "Return," he says, "with all your heart," not dividing it between pleasures and prayers, but using fasting and tears …
Joel 2:12 (quotation, high confidence)
Notes and citation
Summary: Joel calls Israel to return to God with an undivided heart, with fasting and tears; the rest is lost.
- Lemma: Joel 2:12. The rest of this section in the scan is Migne's Latin column, removed by a logged correction; a displaced Greek phrase from it belongs to section 2.2.7 and is restored there.
Notes on the original text
- Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters; the Greek phrase it contained (τειχῶν ἀνέρπουσαι, διὰ τῶν φωταγωγῶν εἰς τοὺς) is restored in section 2.2.7): Ἰιᾶεἴ ἀϊιαὶ ἠαίυτο. 56 ἀ οἱ εἱ, ἰπαυῖΐ!, οἱ 11, δβϑίἀυ 8 ἀμ ἷβ ηΐ, δῖ, ἃ ἰοπὶ τειχῶν "" ἀνέρπουσαι, διὰ τῶν φωταγωγῶν εἰς τοὺς; Εἰ δύ : ἀΐδια, ποῦ ἷπ οἱ ἦν» Ταῦ δι} σον δ νάβιτο τ ν πὸ ἀἰνίἀαηῖ68. ἰρβυτ ἰῃ νοίτπη πὰ τνὰ}}, πο 6 Θ᾽ αὐ δι 6υἱ εἰ Οὐ [Ἰὰς ἀλη. οἱ ἀδάεγὶβ ᾿γεά Δί θι (πᾶ: ΟΡργουτγίαπι, υἱ ἀοτ αἱ οἷ» οι ΠΔΟΝογί θυ δἰ ἀπὶ ἴον 4 0406 [τυ 665 ἀἰ ν᾽ {15 1766 1}8."ἸΑσὶβ εἴ - → .
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-12
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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.
2.2.13PG 81
ιγ΄. « Καὶ διαῤῥήξατε τὰς καρδίας ὑμῶν, καὶ μὴ τὰ ἱμάτια ὑμῶν. » Τουτέστι, Τοῖς τῆς κατανύξεως χρήσασθε λογισμοῖς, καὶ τὸ ἀπειθὲς τῆς διανοίας θουλὰς, καὶ τὴν τῆς κακίας καταλιπόντες ὁδὸν, τὴν πρὸς Θεὸν ἄγουσαν σνντόνως ὁδεύετε " οἴκτου γὰρ καὶ ἐλέου πολλαὶ παρ᾽ αὐτῷ πηγαὶ, καὶ μακροθυμίᾳ χρώμενος οἷδεν εἰς ἔργον μὴ φέρειν τὰς ἀπειλάς, Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς " « Καὶ μετανοῶν ἐπὶ ταῖς κακίαις " » ἀντὶ τοῦ, δεδιττόμενος μὲν ταῖς τῶν κολάσεων ἀπειλαῖς, ταῖς δὲ τῶν ἀνθρώπων ἐπὶ τὸ χρεῖττον μεταδολαῖς συμμεταδάλλων ἐπὶ τὸ θυμῆρες τὰς ἀπειλάς. Ὁ γὰρ τῶν ὅλων Θεὸς οὐ νῦν μὲν ταῦτα, νῦν δὲ ἐκεῖνα βουλεύεται, οὐδὲ παραπὶησίως ἡμῖν “5, ἐφ᾽ οἷς πράττει μετανοεῖ" ἀλλὰ καὶ ἀπειλῶν ἔχει παρ᾽ αὑτῷ τὸν ἔλεον, ὅν τοῖς μεταμἐλομένοις ἐφ᾽ οἷς ἐξήμαρτον χορηγεῖ" καὶ ἀγαθὰ ὑπισχνούμενος οἷδε τούς τε ἀγαθοὺς, καὶ τοὺς ἀναξίους “" τῶν δωρεῶν᾽ καὶ τοῖς μὲν ταύτας ὀρέγει, τοῖς δὲ τἀναντία ὧν ὑπισχνεῖται δίδωσιν. Ὑποσχέσεσι γὰρ καὶ ἀπειλαῖς πρὸς ὠφέλειαν κέχρηται, ἵνα τὰς μὲν δεδιότες, τὰς δὲ ποθοῦντες, τὴν ἔννομον τολιπείαν ἀσπάσωνται. Εἶτα μετά τινος ἀμφιθολίας ὁ προφήτης τὴν θείαν εὐμένειαν ἐπαγγέλλεται, κἀν “ τούτῳ τοὺς ἀναισθήτους φοδῶν. ιδ᾽, « Ἐίς οἶδεν, εἰ ἐπ'στρέψει, καὶ μετανοήσει, καὶ ὑπολείψετα! ὀπίσω αὑτοῦ εὐλογίαν, θυσίαν, καὶ σπονδὴν Κυρίῳ τῷ Θεῷ ἡμῶν; ν Εἰκὸς, φησὶν, ὅτι τὰς ἀπειλὰς γαταλιπὼν ἀτελεῖς, τὴν συνήθη τῶν ἀγαθῶν ἡμῖν ἀφθονίαν δωρήσεται, ὥστε καὶ τὴν συνήθη λατρείαν τῷ θυσιαστηρέῳ προσφέρειν. γίαν γὰρ τὴν τῶν ἀγαθῶν ἐκάλεσε χορηγίαν. Μετ' αὐτῆς “ τοίγυν, φησὶ, τῆς ἐλπίδος,
ig΄. « Kai diarrhēxate tas kardias hymōn, kai mē ta himatia hymōn. » Toutesti, Tois tēs katanyxeōs chrēsasthe logismois, kai to apeithes tēs dianoias thoulas, kai tēn tēs kakias katalipontes hodon, tēn pros Theon agousan snntonōs hodeuete " oiktou gar kai eleou pollai par᾽ autǭ pēgai, kai makrothymią chrōmenos hoiden eis ergon mē pherein tas apeilas, Touto gar paredēlōsen eirēkōs " « Kai metanoōn epi tais kakiais " » anti tou, dedittomenos men tais tōn kolaseōn apeilais, tais de tōn anthrōpōn epi to chreitton metadolais symmetadallōn epi to thymēres tas apeilas. Ho gar tōn holōn Theos ou nyn men tauta, nyn de ekeina bouleuetai, oude parapiēsiōs hēmin “5, eph᾽ hois prattei metanoei" alla kai apeilōn echei par᾽ hautǭ ton eleon, hon tois metamelomenois eph᾽ hois exēmarton chorēgei" kai agatha hypischnoumenos hoide tous te agathous, kai tous anaxious “" tōn dōreōn᾽ kai tois men tautas oregei, tois de tanantia hōn hypischneitai didōsin. Hyposchesesi gar kai apeilais pros ōpheleian kechrētai, hina tas men dediotes, tas de pothountes, tēn ennomon tolipeian aspasōntai. Eita meta tinos amphitholias ho prophētēs tēn theian eumeneian epangelletai, kan “ toutǭ tous anaisthētous phodōn. id᾽, « Eis oiden, ei ep'strepsei, kai metanoēsei, kai hypoleipseta! opisō hautou eulogian, thysian, kai spondēn Kyriǭ tǭ Theǭ hēmōn? n Eikos, phēsin, hoti tas apeilas gatalipōn ateleis, tēn synēthē tōn agathōn hēmin aphthonian dōrēsetai, hōste kai tēn synēthē latreian tǭ thysiastēreǭ prospherein. gian gar tēn tōn agathōn ekalese chorēgian. Met' autēs “ toigyn, phēsi, tēs elpidos,
13. "And rend your hearts and not your garments." That is: use thoughts of compunction, and … the disobedience of your mind … counsels, and, leaving the way of wickedness, walk earnestly on the way that leads to God; for with him are many springs of pity and mercy, and, using long-suffering, he knows how not to carry his threats into effect. He indicated this by saying: "And repenting over the evils"; that is, he frightens by threats of punishments, but, as people change for the better, he changes his threats along with them into what is pleasing. For the God of all does not plan these things at one time and those at another, nor does he repent of what he does as we do; but even when threatening he has mercy with him, which he supplies to those who repent of their sins; and when promising good things, he knows both the good and those unworthy of the gifts, and to the former he holds them out, to the latter he gives the opposite of what he promises. For he uses promises and threats for our benefit, so that, fearing the one and longing for the other, they may embrace the life according to the law. Then the prophet announces the divine favor with a certain doubt, frightening the insensible by this too. "14. Who knows whether he will turn and repent, and leave behind him a blessing, a sacrifice and a libation to the Lord our God?" It is likely, he says, that he will leave his threats unfulfilled and grant us the usual abundance of good things, so that we may offer the usual worship at the altar. For he called the supply of good things a blessing. With this hope, then, he says,
Textual problem in this passage: see the notes.
Joel 2:13 (quotation, high confidence) · Joel 2:14 (quotation, high confidence)
Notes and citation
Summary: True repentance is a rending of the heart; God's "repentance" means that his threats are meant to change people, not that he changes his mind, and Joel's "who knows" both promises and warns.
- Lemmas: Joel 2:13–14. A line is lost after "the disobedience of your mind"; marked "…". Theodoret's explanation of God's "repenting" (that God does not change his plans as humans do) is translated as written.
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-13). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-13
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2.15PG 81
ιε΄, « Σαλπίσατε σάλπιγγι ἐν Σιών " » ἐν νηστείχ καὶ Θεοῦ θεραπείᾳ πάντα συναθροίζοντες τὸν λαὺν, ὥστε πᾶσαν τὴν Ἐκκλησίαν ἐκθύμως τῇ μεταμελείᾳ προσέχειν. ᾿Ἡγείσθωσαν δὲ οἱ τὸν πλείονα βεδιωχότες χρόνον " παρέστω δὲ καὶ πᾶσα ἡλικία, μηδὲ τῶν ὑπομαζίων ὑπολειπομένων βρεφῶν. Καὶ οἱ ἄρτι δὲ δεξάμενοι τὸν τοῦ γάμου ζυγὸν, τὰς γαμηλίους εὐωχίας καταλιπόντες, μετὰ παντὸς τοῦ λαοῦ τὸ τῆς μετανοίας προχείτωσαν δάκρυον. Ὃ δὲ τῶν ἱερέων σύλλογος παρὰ τὰς τοῦ ναοῦ πύλας, καὶ τὸ πρὸ τοῦ: τὸν τῶν ὅλων ἐξιλεούσθω Θεὸν, βοῶν"
ie΄, « Salpisate salpingi en Siōn " » en nēsteich kai Theou therapeią panta synathroizontes ton laun, hōste pasan tēn Ekklēsian ekthymōs tę̄ metameleią prosechein. ᾿Hēgeisthōsan de hoi ton pleiona bediōchotes chronon " parestō de kai pasa hēlikia, mēde tōn hypomaziōn hypoleipomenōn brephōn. Kai hoi arti de dexamenoi ton tou gamou zygon, tas gamēlious euōchias katalipontes, meta pantos tou laou to tēs metanoias procheitōsan dakryon. Ho de tōn hiereōn syllogos para tas tou naou pylas, kai to pro tou: ton tōn holōn exileousthō Theon, boōn"
15. "Sound the trumpet in Zion," gathering all the people in fasting and in the service of God, so that the whole assembly may give itself wholeheartedly to repentance. Let those who have lived longest lead; let every age be present, and let not even the nursing infants be left behind. And let those who have just taken the yoke of marriage leave their wedding feasts and shed the tear of repentance with all the people. And let the company of the priests, by the gates of the temple and before the …, propitiate the God of all, crying:
Joel 2:15 (quotation, high confidence) · Joel 2:16 (allusion, high confidence)
Notes and citation
Summary: All Israel, from elders to infants and newlyweds, is to assemble in fasting and repentance, with the priests interceding at the temple.
- Lemmas: Joel 2:15–16 (paraphrased). "Assembly": ἐκκλησία, as in the LXX of 2:16. A word is lost after "before the" (the LXX has "the altar").
Topics: Fasting
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-15). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-15
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2.17PG 81
ιζ’, « Φεῖσαι, Κύριε, τοῦ λαοῦ σον, καὶ μὴ δῷς τὴν κληρονομίαν σου εἰς ὄνειδος, τοῦ κατάρξαι" αὐτῶν ἔθνη, ὅποις μὴ εἴπωσιν ἐν τοῖς ἔθνεσι" Ποῦ ἔστιν ὁ Θεὸς αὐτῶν; » Ἐνταῦθα μὲν οὖν σατῶ; ἐδίδαξεν, ὅτι 19 περὶ τοῦ Σενναχηρεὶμ ἧ ἱχετεία προσήγετο, δι᾽ ὃν καὶ Ἐζεκίας ὁ βασιλεὺς τὸν μέγαν προφήτην Ἡσαῖαν ἐλιπάρησε τὴν ὑπὲρ τοῦ πρεσθεία) προσενεγκεῖν τῷ Θεῷ. Τὰ δὲ ἐπαγόμενα διδάσκέι, ὡς καὶ οἱ ἐκ γῆς καρποὶ ταῖς θεηλάτοις ᾿ πληγαῖς ἐλωδήθησαν. Δεξάμενος γὰρ τὴν μεταμέλειαν ὁ Δεσπότης, ὑπισχνεῖται αὐτοῖς δώσειν καὶ τὸν σΐτον, καὶ τὸν οἶνον, καὶ τὸ ἔλαιον, καὶ δώσειν μετὰ φιλοτιμίας ὅτι πλείστης. Προσέθηκε γὰρ, ὅτι « Ἐμπλησθήσεσθε αὐτῶν. » Τουτέστιν, Εἰς χόρον αὐτῶν ἀπολαύσετε. ε Καὶ οὗ δώσω ὑμᾶς οὐκέτι εἰς ὀνειδισμὸν ἐν 1! τοῖς ἔθνεσιν. » Κατάλληλος τῇ αἰτήσει ἧ δόσις " ἐπειδὴ γὰρ ἱκετεύοντες ἔλεγον᾽ « Μὴ δῷς τὴν κληρονομίαν σου εἰς ὄνειδος, καὶ μὴ εἴπωσιν ἐν τοῖς ἔθνεσι " Ποῦ ἔστιν ὁ Θεὸς αὐτῶν;» ἁρμόττουσαν ταῖς ἱχετείαις τὴν ἀπόκρισιν ἐποιήσατο, ὅτι Οὐκ ἐάσω ὑμᾶς ἐπιχάρτους τοῖς ὁμόροις γενέσθαι, ἀλλὰ τῆς παρ᾽ ἐμοῦ μεταδώσω προνοίας, ὥστε γνῶναι κἀκείνους διὰ τῶν εἰς ὑμᾶς γιγνομένων, τοῦ Θεοῦ ὑμῶν τὴν ἰσχύν.
iz’, « Pheisai, Kyrie, tou laou son, kai mē dǭs tēn klēronomian sou eis oneidos, tou katarxai" autōn ethnē, hopois mē eipōsin en tois ethnesi" Pou estin ho Theos autōn? » Entautha men oun satō? edidaxen, hoti 19 peri tou Sennachēreim hē hicheteia prosēgeto, di᾽ hon kai Ezekias ho basileus ton megan prophētēn Hēsaian eliparēse tēn hyper tou prestheia) prosenenkein tǭ Theǭ. Ta de epagomena didaskei, hōs kai hoi ek gēs karpoi tais theēlatois ᾿ plēgais elōdēthēsan. Dexamenos gar tēn metameleian ho Despotēs, hypischneitai autois dōsein kai ton sïton, kai ton oinon, kai to elaion, kai dōsein meta philotimias hoti pleistēs. Prosethēke gar, hoti « Emplēsthēsesthe autōn. » Toutestin, Eis choron autōn apolausete. e Kai hou dōsō hymas ouketi eis oneidismon en 1! tois ethnesin. » Katallēlos tę̄ aitēsei hē dosis " epeidē gar hiketeuontes elegon᾽ « Mē dǭs tēn klēronomian sou eis oneidos, kai mē eipōsin en tois ethnesi " Pou estin ho Theos autōn?» harmottousan tais hicheteiais tēn apokrisin epoiēsato, hoti Ouk easō hymas epichartous tois homorois genesthai, alla tēs par᾽ emou metadōsō pronoias, hōste gnōnai kakeinous dia tōn eis hymas gignomenōn, tou Theou hymōn tēn ischyn.
17. "Spare, Lord, your people, and do not give your inheritance to reproach, for the nations to rule over them, lest they say among the nations, Where is their God?" Here he taught clearly that the supplication was offered concerning Sennacherib, on whose account King Hezekiah too begged the great prophet Isaiah to offer intercession to God for the people. What follows teaches that the fruits of the earth too were ruined by plagues sent by God. For the Master, accepting their repentance, promises to give them the grain and the wine and the oil, and to give them with the greatest generosity. For he added: "You will be filled with them," that is, you will enjoy them to the full. "And I will no longer make you a reproach among the nations." The gift matches the request. For since in their supplication they said, "Do not give your inheritance to reproach, and let them not say among the nations, Where is their God?", he gave an answer that fits their supplications: I will not let you become a laughingstock to your neighbors, but I will give you a share of my providence, so that they too may learn, through what is done for you, the power of your God.
Joel 2:17 (quotation, high confidence) · Joel 2:18 (allusion, high confidence) · Joel 2:19 (quotation, high confidence) · 2 Kgs 19:4 (allusion, high confidence)
Notes and citation
Summary: The priests' prayer for God's people is set in the time of Sennacherib and Hezekiah; God answers by restoring grain, wine and oil and removing Israel's reproach among the nations.
- Lemmas: Joel 2:17–19 (2:18–19 paraphrased). Hezekiah's request to Isaiah: 2 Kgs 19:2–4; Isa 37:2–4.
Notes on the original text
- Digital text corrected (Migne's Latin column and column number splitting the word): μεταμέ- Α εἴδίαβ 6686. [(9] λείαν → μεταμέλειαν.
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.17 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-17). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-17
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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.
2.2.20PG 81
χ'. « Καὶ τὸν ἀπὸ βοῤῥᾶ δὲ ἐχδιώξω ἀφ᾽ ὑμῶν, καὶ ἐξοίσω 1" αὐτὸν εἰς γῆν ἄνυδρον, καὶ ἀφανιῶ τὸ πρόπωπον αὐτοῦ εἰς τὴν θάλασσαν τὴν πρώτην, καὶ τὰ ὀπίσω αὐτοῦ εἰς τὴν θάλασσαν τὴν ἐσχάτην, καὶ μος αὐτοῦ, ἔτι ἐμεγάλυνε 15 τὰ ἔργα αὑτοῦ. » Τὸν ἀπὸ βοῤῥᾶ τὸν ᾿Ασσύριον λέγει, ὅν πάλαι μὲν ἀπὸ πῶν Ἱεροσολύμων ἐξήλασε, τοὺς πλείστους αὐτῶν δι᾽ ἀγγέλου χαταχοντίσας, μετὰ δὲ ταῦτα Βαδυλωνίων πεποίηκε παρανάλωμα, Βαθδυλωνίους δὲ πάλιν τοῖς Πέρσαις παρέδωκε. Θαλάσσας τοίνυν τὰς στρατιὰς καλεῖ πρώτην μὲν τὴν Βαδυλωνίων, ὑφ᾽ ὧν τὰ ἐν Νινευῖ κατελύθη βασίλεια -" ἐσχάτην δὲ τὴν Περσῶν. Οὗτοι γὰρ ἡγουμένου 1" τοῦ Κύρου, καὶ εἷλον τὴν Βαβυλῶνα, καὶ τοὺς πλείστους ἀνεῖλον, τοὺς δὲ ἄλλους σε “ὃν θάνατον δυσωδίαν ἐκάλεσεν " ἀτάφων γὰρ, ὡς ἐν πολέμῳ, τῶν σωμάτων ῥιφέντων, καὶ ταῦτα παρηχολούθησε, Τοιγάρτοι τούτων, φησὶ, παρ᾽ ἐμοῦ γιγνομένων,
ch'. « Kai ton apo borrha de echdiōxō aph᾽ hymōn, kai exoisō 1" auton eis gēn anydron, kai aphaniō to propōpon autou eis tēn thalassan tēn prōtēn, kai ta opisō autou eis tēn thalassan tēn eschatēn, kai mos autou, eti emegalyne 15 ta erga hautou. » Ton apo borrha ton ᾿Assyrion legei, hon palai men apo pōn Hierosolymōn exēlase, tous pleistous autōn di᾽ angelou chatachontisas, meta de tauta Badylōniōn pepoiēke paranalōma, Bathdylōnious de palin tois Persais paredōke. Thalassas toinyn tas stratias kalei prōtēn men tēn Badylōniōn, hyph᾽ hōn ta en Nineui katelythē basileia -" eschatēn de tēn Persōn. Houtoi gar hēgoumenou 1" tou Kyrou, kai heilon tēn Babylōna, kai tous pleistous aneilon, tous de allous se “hon thanaton dysōdian ekalesen " ataphōn gar, hōs en polemǭ, tōn sōmatōn rhiphentōn, kai tauta parēcholouthēse, Toigartoi toutōn, phēsi, par᾽ emou gignomenōn,
20. "And the one from the north I will drive away from you, and I will thrust him into a waterless land, and I will destroy his face into the first sea, and his rear into the last sea; and … his stench, because he has magnified his works." By the one from the north he means the Assyrian, whom he once drove away from Jerusalem, shooting down most of them by an angel, and afterwards made a casualty of the Babylonians; and the Babylonians in turn he handed over to the Persians. He calls the armies seas: the first, that of the Babylonians, by whom the kingdom in Nineveh was destroyed; the last, that of the Persians. For these, led by Cyrus, both took Babylon and killed most of its people, and the others … He called death a stench; for when the bodies are thrown out unburied, as happens in war, this too followed. Therefore, he says, when these things are done by me,
Textual problem in this passage: see the notes.
Joel 2:20 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)
Notes and citation
Summary: The northern enemy is the Assyrian, driven from Jerusalem by the angel and later destroyed by Babylon, which in turn fell to Cyrus; the first and last seas are the Babylonian and Persian armies.
- Lemma: Joel 2:20. Part of the lemma is lost in the scan (the LXX reads "and his rottenness will go up, and his stench will go up"); a line of the comment is lost after "and the others". The angel: 2 Kgs 19:35.
Notes on the original text
- Digital text corrected (Migne's Latin column read as Greek letters, splitting Βαβυλῶνα): Βαἃ Εἰ πο Ργουτίτπὶ, θὲ πὸ ἀϊοδηὶ ἰπ φοηι 8 : ὕὲ 681 οι τ τὸς δυλῶνα → Βαβυλῶνα.
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2.21PG 81
κα΄. ε Θάρσει, γῆ, χαῖρε, καὶ εὐφραίνου, ὅτι ἐμεγάλυνε Κύριος τὸῦ ποιῆσαι. » Καὶ ἵνα μὴ πάντα καταλέγων πέρα τοῦ μετρίου μηκύνω, καὶ τοῖς κτήνεσιν ὁμοίως παρακελεύεται θαῤῥεῖν, ὡς ὄμθρων συνήθως ἐσομένων, καὶ τῆς πόας φανησομένης, καὶ νομῆς ἐσομένης εἰς κόρον, καὶ ἀμπέλων, καὶ συκῶν, καὶ τῶν ἄλλων ἀκροδρύων τοῖς παντοδαποῖς: βριθόντῶν καρποῖς. Δῆλον δὲ ὅτι τῇ γῇ καὶ τοῖς κτήνεσιν οὖὗχ ὡς λογικοῖς διαλέγεται, ἀλλὰ πάντοθεν 5 τοῖς ἀθυμοῦσι ψυχαγωγίαν προσφέρει. Διὸ καταλιπὼν εὐθὺς τὴν ἄψυχον γῆν, καὶ τῶν ἀλόγων τὰ γένη, ἐπὶ τὴν φύσιν μετέδη τὴν λογικήν.
ka΄. e Tharsei, gē, chaire, kai euphrainou, hoti emegalyne Kyrios tou poiēsai. » Kai hina mē panta katalegōn pera tou metriou mēkynō, kai tois ktēnesin homoiōs parakeleuetai tharrhein, hōs omthrōn synēthōs esomenōn, kai tēs poas phanēsomenēs, kai nomēs esomenēs eis koron, kai ampelōn, kai sykōn, kai tōn allōn akrodryōn tois pantodapois: brithontōn karpois. Dēlon de hoti tę̄ gę̄ kai tois ktēnesin ouych hōs logikois dialegetai, alla pantothen 5 tois athymousi psychagōgian prospherei. Dio katalipōn euthys tēn apsychon gēn, kai tōn alogōn ta genē, epi tēn physin metedē tēn logikēn.
21. "Take courage, O land, rejoice and be glad, for the Lord has done great things." And so as not to go on beyond measure listing everything: he likewise bids the beasts take courage, since the rains will come as usual, the grass will appear, the pasture will be plentiful, and vines and figs and the other fruit trees will be heavy with fruits of every kind. It is clear that he speaks to the land and the beasts not as though they were rational, but brings consolation from every side to the despondent. Therefore he at once left the soulless land and the kinds of irrational animals and passed on to the rational nature.
Joel 2:21 (quotation, high confidence) · Joel 2:22 (allusion, high confidence)
Notes and citation
Summary: God bids the land and the beasts rejoice at the coming rains and harvest, as a way of consoling the despondent people.
- Lemmas: Joel 2:21–22 (2:22 paraphrased).
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.21 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-21). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-21
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.2.23PG 81
«γ΄. « Καὶ τὰ τέχνα Σιὼν, καίρετε, καὶ εὐφραΐνεσθε ἐπὶ Κυρίῳ τῷ θεῷ ὑμῶν. ν Τὰς γὰρ ἀναγκαίας ὑμῖ) χορηγήσει χρείας, καὶ παρέξει τὸν ὑετὸν εἰς καιρὸν, τόν τε πρώϊμον καὶ τὸν ὄψιμον», καθάπερ καὶ πρόσθεν ἀπελαύετε. Τοσαύτη δὲ ἔσται φορὰ τῶν ὡραίων, ὡς καὶ τὰς ἀλωὰς ὑπὸ τῶν ἀσταχύων στενοχωρεῖσθαι, καὶ τοῦ οἴνου καὶ τοῦ ἐλαίου τὰς ληνοὺς ὑπερδλύζειν. Καὶ διδάσκων σαφῶς, ὡς οὗ μόνον πολεμικὴν ὑπέμειναν ἔφοδον, ἀλλὰ 75 καὶ ὑπὸ ἀκρίδος, καὶ τῶν ἄλλων λίαν ἐμαστιγώθησαν, εὐθὺς ἐπήγαγε" χε'. « Καὶ ἀνταποδώσω ὑμῖν ἀντὶ τῶν ἑτῶν, ὧν κατέφαγεν ἡ ἀχρὶς, καὶ ὁ βροῦχος, καὶ ἡ ἐρυσίδη, καὶ ἡ κάμπη, ἡ δύναμίς μου ἡ μεγάλη, ἣν ἕξαπἐστειλα εἰς ὑμᾶς. ν» Δύγαμιν δὲ αὑτοῦ μεγάλην τὴν κάμπην ἐχάλεπεν, οὐκ ἐπειδὴ ταὐτὴν ἔχει δύναμιν μεγάλην « ὁ ἐπιθλέπων ἐπὶ τὴν γῆν, καὶ ποιῶν αὐτὴν τρέμειν, ὁ ἀπτόμενης τῶν ὀρέων, καὶ χαπνίζονται, ὁ ἐπιτιμῶν τῇ θαλάσσῃ, καὶ ξηραίνων αὐτὴν,» καὶ μυρία τούτων μείζονα δυνάμενος δρᾷν " ἀλλ᾽ ἐπειδὴ μείζων ἡ ἐκ ταύτης αὐτοῖς ἐγένετο βλάδη, μεγάλην αὐτὴν προσηγόρευσε δύναμιν. κς΄. ε Καὶ φάγεσθε ἐσθίοντες, καὶ ἐμπλησθήσεσθε, καὶ αἰνέαετε τὸ ὄνομα Κυρίου τοῦ Θεοῦ ὑμῶν, ὃς ἐποίησε μεθ᾽ ὑμῶν θαυμάσια.» Τοῦτο γὰρ τῶν ἀγαθῶν τὸ κεφάλαιον, οὗ τὸ εἰς χόρον ἀπολαῦσαι τῶν ἀγαθῶν, ἀλλὰ τὸ ὑμνῆσαι τὸν δοτῇρα τῶν ἀγαθῶν. Τοῖς δὲ οὕτως εὐγνωμόνως διακειμένοις, καὶ τῶν θείων εὖεἐργεσιῶν μεμνημένοις, ὑπισχνεῖται ε τὸ μὴ χαταισχυνθῆναι τὸν λαὸν αὐτοῦ εἰς τὸν αἰῶνα.» Εἰ δὲ ἐν αἰσχύνῃ νῦν εἰσιν Ἰουδαῖοι, οὐκ ὁ ἀψευδὴς Θεὸς τὰς ὑποσχέσεις ἐψεύσατο" ἀλλ᾽ αὐτοὶ σφᾶς αὐτοὺς ἀπέφηναν ἀναξίους τῶν ὑποσχέσεων, ἀχάριστοι 77 περὶ τὸν εὐἐργέτην γεγενημένοι, καὶ τὸν οἰκοδεσπότην Βεελίεναντες, καὶ μὴ μόνον τοὺς καρποὺς εἰς καιρὸν ὁ οὐκ ἀποδεδωχότες, ἀλλὰ καὶ τὴν κληρονομίαν ἁρπάσαι χξ', « Καὶ ἐπιγνώσεσθε, ὅτι ἐν μέσῳ τοῦ Ἰσραὴλ ἐγώ εἶμι, καὶ ἐγὼ Κύριος ὁ Θεὸς ὑμῶν, καὶ οὐκ ἔστιν ἔτι πλὴν ἐμοῦ. » Δι' αὐτῆς 1 γὰρ τῆς πείρας μαθήσ:σῦς, ὅπως ὑμῶν κηδόμενος συνοικεῖν ὑμῖν ἀνέχο" μᾶι, ὁ τὸν οὐρανὸν ἔχων θρόνον, τὴν δὲ γῆν ὑποπόδιον " εἴσεφθς δὲ καὶ τῶν ὑμετέρων εἰδώλων τὴν ἀσθένειαν, καὶ ὅτι ἐγὼ μόνος ὑπάρχω Θεὸς, καὶ παιδεύειν τοὺς πλημμελοῦντας, καὶ ἐλεεῖν τοὺς μεῖαμελουμένους δυνάμενος. Τούτοις δὲ τοῖς λογισμοῖς ἐπιμένοντες, ἐν ἀδείᾳ πάσῃ βιώσεσθε, οὐκέτι τὰ τῶν ἐθνῶν ὀνείδη δεχόμενοι, Οὕτω τὰ κατὰ τὴν ἐπάνοδον προαγορεύσας, καὶ τὴν τῆς δουλείας ἀπαλλαγὴν. καὶ τὴν θεόσδοτον ἐλευθερίαν, καὶ τὴν εὐετηρίαν, καὶ τῶν ἢ καρπῶν τὴν ἀφθονίαν, καὶ τὴν τῆς πλάνης ἀπαλλαγὴν, καὶ τῆς θεογνωσίας προειπὼν τὰς ἀκτῖνας, μηνύει καὶ τὰς παντοδαπὰς τοῦ θείου Πνεύματο; δωρεὰς, ἃς μετὰ τὴν τοῦ Μονογενοῦς ἐνανθρώπησιν, καὶ τὸ σωτήριον πάθος, καὶ τὴν ἀνάστασιν, καὶ τὴν εἰς οὐρανοὺς ἀνάθασιν, τοῖς ἱεροῖς ἐχορήγησεν ἀπ᾿" στόλοις ὁ τῶν ὅλων Θεὸς, καὶ δι᾽ ἐχείνων ἅπατι τοῖς κατὰ τὴν οἰκουμένην πεπιστευκόσι. χη’, κθ΄, «ε Καὶ ἔσται μετὰ ταῦτα. » Τουτέστι, μετὰ τὴν ἐπάνοδον καὶ τὴν τῆς ἀληθείας ἐπίγνωσιν. « Καὶ" ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν, καὶ οἱ πρεσδύτεροι ὑμῶν ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται. Καί γε ἐπὶ τοὺς δούλους μου, καὶ ἐπὶ τὰς δούλας μου, ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ Πνεύματός μου. » Τοῦτο δὲ ἀναφανδὸν μὲν καὶ διαῤῥήδην κατὰ τὴν ἡμέραν τῆς Πεντηκοστῆς τὸ πέρας ἐδέξατο, ὅτε ἐλάλουν ἑτέραις γλώσσαις οἱ θεῖοι ἀπόστολοι, καθὼς τὸ Πνεῦμα ἐδίδου αὐτοῖ; ἀποφθέγγεσθαι" καὶ μετὰ ταῦτα δὲ δι᾽ ἐχείνων ἡ χάρις διενεμήθη τοῖς πιστεύουσιν ἅπασιν - ἐξ ὧν ἦσαν καὶ οἱ ἐν ᾿Αντιοχείᾳ προφῆται, παὶ “Αγαύος ὁ τὴν ζώνην τοῦ Παύλου λαδὼν, καὶ οἱ ἐν Κορίνθῳ, πρὸς οὖς ὁ Παῦλος γράφει" « Ἐὰν δὲ πάντες προφητεύητεδ', εἰσέλθῃ δέ τις ἄπιστος, ἣ ἰδιώτης, ἐλέγχεται ὑπὸ πάντων, ἀνακρίνεται ὑπὸ πάντων, καὶ οὕτω δ πεσὼν ἐπὶ πρόσωπον προσκυνήσει τῷ Θεῷ, λέγων" ὅτι ὄντως ὁ Θεὸς ἐν ὑμῖν ἔστιν. » Καὶ αἱ τέτταρες δὲ τοῦ Φιλίππου θυγατέρες τὸ τῆς προφητείας ἐδέξαντο χάρισμα. Περὶ γὰρ τοῦ θεσπεσίου Παύλου τί δεῖ καὶ λέγειν, ὃς ἐν Μιλήτῳ μὲν τοῖς Ἐφεσίων ἔλεγε πρεσθυτέροις " « Οἶδα γὰρ, ὅτι μετὰ τὴν ἄφιξίν μου εἰσελεύσονται λύκοι βαρεῖς εἰς ὑμᾶς, μὴ φειδόμενοι τοῦ ποιμνίου, καὶ ἐξ ὑμῶν δὲ αὐτῶν ἀναστήσονται ἄνδρες λαλοῦντες διεστραμ.μένα;» Τιμοθέῳ δὲ γράφων βοᾷ, ὅτι ε Ἐν ταῖς ἐσχάταις ἡμέραις ἐνστήσονται καιροὶ χαλεποί " ἔσονται γὰρ ἄνθρωποι φίλαυτοι, φιλάργυροι, » καὶ τὰ ἑξῆς. Καὶ πάλιν" ε Τὸ. δὲ Πνεῦμα ῥητῶς λέγει, ὅτι ἐν ἐσχάταις ἡμέραις 5" ἀποστήσονταί τινες τἧς πί- στεως, προσέχοντες πνεύμασι πλάνοις, » καὶ τὰ ἑξῆς. ᾿Αλλὰ γὰρ περιττὸν ποιῶ, δεικνύναι «ἧς προφητείας πειρώμενος τὴν ἀλήθειαν. ΓΑχρις γὰρ καὶ ἡμῶν τοῦτο διεφυλάχθη τὸ δῶρον, καὶ εἰσὶν ἐν τοῖς ἁγίοις ἄνδρες καθαρὸν τῆς διανοίας τὸ ὁπτικὸν ἔχοντες, οἵ πολλὰ τῶν μελλάντων καὶ προγινώσχουσι, καὶ προλέγουσιν, Οὕτως εἰρηκὼς τὰ μετὰ τὴν πρώτην τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν χορηγηθέντα ὑπὸ τοῦ θείου Πνεύματος δῶρα, προλέγει καὶ τὰ πρὸ τῆς λ΄, λα΄, ε Καὶ δώσω τέρατα ἐν τῷ οὐρανῷ καὶ ἐπὶ τῆς γῆς, αἷμα, καὶ πῦρ, καὶ ἀτμίδα καπνοῦ. Ὁ ἥλιος μεταστραφήσεται εἰς σκότος, καὶ ἡ σελήνη εἰς αἷμα, πρὶν ἢ ἐλθεῖν τὴν ἡμέραν Κυρίου, τὴν μεγάλην καὶ ἐπιφανῇ. » Ταῦτα καὶ ὁ Κύριος ἐν τοῖς ἱεροῖς Εὐαγγϑβλίοις προηγόρευσεν " « Ἔσται γὰρ, φησὶ, σημεῖα ἐν οὐρανῷ, καὶ ἡλίῳ, καὶ σελήνῃ, καὶ ἄστροις. ν Ἡμέραν δὲ μεγάλην καὶ ἐπιφαγῆ τὴν δευτέραν τοῦ Σωτῆρος ἡμῶν ἐπιφάνειαν ὀνομάζει. Ἐπειδὴ γὰρ κατὰ τὴν προτέραν ἐτέχθη μὲν ὑπὸ πενιχρᾶς γυναικὸς ἐν σπηλαίῳ, τεχθεὶς δὲ ἐπὶ φάτνης ἐτέθη, καὶ ἕως ἤρξατο τῶν θαυμάτων, ἄδηλος ἣν τοῖς πολλοῖς “ ἐρχόμενος δὲ ἐπὶ τῶν νεφελῶν ὀφθήσεται, μυρίων μυριάδων ἐχείνων ἡγουμένων, καὶ τῶν χιλίων χιλιάδων ὑμνουσῶν,, καὶ αὐτῷ κάμπτει πᾶν γόνυ ἐπουρανίων, καὶ ἐπιγείων, καὶ καταχθονίων, εἰκότως τὴν ἡμέραν ἐχείνην ἐπιφανῇ προσαγορεύει. λβ΄, «ε Καὶ ἔστα', πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα Κυρίου, σωθήσεται. » ᾿Αλλὰ γὰρ χκαιρὺς εἰπεῖν τὴν ἀποστολικὴν ἐχείνην φωνήν " « Πῶς οὖν ἐπικαλέσουται εἰς ὃν οὐκ ἐπίστευσαν : πῶς δὲ πιστεύσουσιν οὗ οὐκ ἤκουσαν; πῶς δὲ ἀκούσωσι χωρὶς κηρύσσοντος : » Οὗ χάριν εἱκότως ἐπήγαγεν " « Ὅτι ἐν τῷ ὄρε: Σιὼν, καὶ ἐν Ἱερουσαλὴμ ἔσται ἀνασωζόμενος, καθότι εἶπεν ὁ Κύριος, καὶ εὐαγγελιζόμενοι, οὖς Κύριος προσχέχληχεῦδ, » Σαφῶς γὰρ ἐνταῦθα τοὺς ἱεροὺς ἡμῖν ἀποστόλους ἐδήλωσεν, οἵ προσετάχθησαν εὐαγγελίζεσθαι, καὶ λέγειν “ ε ἬἭγγιχεν ἡ βασιλεία τῶν οὐρανῶν. » Ἐν τῷ ὄρει δὲ Σιὼν, καὶ ἐν Ἱερουσαλὴμ ἀνασωζόμενον λέγει, σημαίνων, ὡς πᾶς ὁ πιστεύων εἰς τὸν ἐκεῖ σταυρωθέντα καὶ τὰ ὑπὲρ ἡμῶν ἀναδεξάμενον πάθη, σωτηρίας τεύξεται. Μετὰ τὴν πρόῤῥησιν τῶν πνευματικῶν δωρεῶν, εἰς ἑτέραν ὑπόθεσιν τὴν προφητείαν μετήνεγκε, καὶ προλέγει περὶ τοῦ Γὼγ καὶ τοῦ Μαγὼγ, περὶ ὧν καὶ ὁ θεῖος Ἰεζεκιὴλ προεθέσπισε, καὶ προλέγει, ὡς παμπληθεῖ χρησάμενοι στρατιᾷ, μετὰ τὴν ἐπάνοδον ἐπιστρατεύσουσι τῇ Ἵερουσαλὴμ, τῶν περιοίκων ἐθνῶν, ὡς εἰκὸς, αὐτοὺς προπρεπόντων εἰς τοῦτο. Ἐπειδὴ γὰρ περιφανεῖς λίαν καὶ περίδλεπτοι μετὰ τὴν ἐπάνοδον ἐγεγόνεισαν, τοῦ τηνικάδε τῆς οἰκουμένης κρατοῦντος (Κύρος δὲ ἣν ὁ πρῶτος Περπῶν βασιλεύσας, μετὰ δώρων αὐτοὺς καὶ τιμῆς ἁπάσης προπέμψαντος, καὶ τὸν θεῖον νεὼν ᾿ οἰκοδομηθῆναι παρεγγυήσαντος, φθόνῳ βαλλόμενοι λαθεῖν τὴν πόλιν ἐλπίσαντες. ᾿Αλλ᾽ ἐψεύσθησαν τῆς ἐλπίδος -“ πανωλεθρίαν γὰρ παρ᾽ αὐτὴν τὴν πόλιν ὑπέμειναν, τοῦ Θεοῦ τῶν ὅλων ὑπερμαχήσαντος, καὶ ὑπ᾽ ἀλλήλων αὐτοὺς ἀναιρεθῆναι παρασχευάσαντος. Ταῦτα ὁ" Δεσπότης διὰ τοῦ θείου Ἰωΐλ α'. « Ὅτι ἰδοὺ ἐγὼ ἐν ταῖς ἡμέραις ἐκείναις, καὶ ἐν τῷ καιρῷ ἐκείνῳ. » Δεικνὺς ποίῳ χαιρῷ, ἐπ’ ἤγαγεν " « Ὅταν ἐπιστρέψω τὴν αἰχμαλωσίαν Ἰούδα καὶ Ἱερουσαλήμ. » Οὐ γὰρ ἐν τῷ τῶν πνευματικῶν Ὁ χαρισμάτων χαιρῷ, ἀλλ᾽ εὐθὺς μετὰ τὴν ἀπὸ Βαβυλῶνος ἐπάνοδον, β΄. « Συνάξω, φησὶ, πάντα τὰ ἔθνη. » ᾿Αντὶ τοῦ, Συναχθῆνα: συγχωρήσω, καὶ τὴν πρώτην αὐτῶν ὁρμὴν οὐ κωλύσω" τοῦτο γὰρ λέγει συνάξω" οὗ γὰρ ἄκοντας ἦγεν, ἀλλὰ βουλομένους ἐλθεῖν οὐκ ἐκώλυσεν, « Καὶ χατάξω αὐτὰ εἰς τὴν κοιλάδα τοῦ 5'᾽ Ἰωσαφάτ, καὶ διαχριθήσομαι πρὸς αὐτοὺς ἐκεῖ ὑπὲρ τοῦ Α λαοῦ μου, καὶ τῆς κληρονομίας μου Ἰσραήλ΄ οἷ διεσπάρησαν ἐν τοῖς ἔθνεσι, καὶ τὴν τῆν μου χαταδιείλαντο ". (γ΄.) Καὶ ἐπὶ τὸν λαόν μου ἔδαλον κλήρους, καὶ ἔδωκαν τὰ παιδάρια πόρναις, καὶ τὰ χοράσια ἐπώλουν ἀντὶ οἴνου, καὶ ἔπινον. ν Ἐντεῦθεν δῆλον, ὡς τῶν ὁμόρων ἡγουμένων ἠχολούθοον οἱ ἄλλοι " αὐτοὶ γὰρ, κατὰ τὸν τῆς αἰχμαλωσίας κᾶιρὸν, καὶ τὴν γῆν χαταδιεέλαντο, ὡς μηδενὸς ἔτι ὄντος, μῆτε τοῦ δεσπόζοντος,, μήτς τοῦ γεωργοῦντος, καὶ τὸν κλῆρον δὲ ἔδαλον, τὰς διαιρέσεις ποιούμενοι" καὶ τοὺς διαφυγόντας ἀπεδίδοντο, εἰς ἀσωτίαν καὶ τρυφὴν τὴν ὑπὲρ αὐτῶν χαταδαλλομένην νῶντες Κ᾽ τιμήν. Τὸ δὲ, ε Διαχριθήσομαι ὑπὲρ τοῦ λαοῦ μου, » τέθεικε, διδάσκων, ὡς ἀπαιτήσει αὐτοὺς ποινὴν τῆς εἰς τὸν λαὸν τολμηθείσης παρανομίας. ἝΝντεῦθεν ἐγκαλεῖ τῇ Τύρῳ καὶ τῇ Γαλιλαίᾳ τῶν ἀλλοφύλων (χώρα δὲ αὕτη τῆς Τύρου), ὅτι καὶ αὐτὴ τῶν ταῦτα δρασάντων ἐγένετο, μνησικακίᾳ κατὰ τοῦ λαοῦ χρησαμένη. Οἰκειούμενος δὲ τὰ εἰς τὸν λαὸν τολμηθέντα, ἔφη " « Μὴ ἀνταπόδομα ὑμεῖς ἀνταποδίδοτέ μοι, ἣ μνησιχαχεῖτε ὑμεῖς ἐπ᾽ ἐμοί : » Ὥσπερ γὰρ τῶν ἀποστόλων διωκομένων ὑπὸ τοῦ Σαύλου, ἄνωθεν ἕλεγε" « Σαοὺλ, Σαοὺλ, τί με διώκεῖς; » οἰκεῖα πάθη χαλῶν τὰ κατ᾽ ἐχείνων τολμώμενα οὕτω: ἐνταῦθα, πρὸς τὴν Τύρον διαλεγόμενος, τὸ πρόσωπον ἀνείλη τε τοῦ λαοῦ, καὶ εἰς ἑαυτὸν ἀνήνεγκε τὰ κατ᾽ ἐχείνου γινόμενα, ᾿Απειλεῖ δὲ αὐτοῖς τὴν ταχίστην ἀπόδοσιν ᾽", τῆς εἰς τὸν λαὸν παρανυμίας τὴν δικαίαν ἀντίδοσιν. Εἶτα λέγε: καὶ τῆς ἀδικίας τὰ εἴδη. Λαδόντες γὰρ, φησὶ, τὸ ἀργύριον, καὶ τὸ χρυσίον μου, καὶ τὰ ἄλλα τὰ ἀνακείμενά μοι, εἰς τοὺ: τῶν εἰδώλων ὑμῶν εἰσηνέγχατε ναούς τοὺς δὲ διαφυγόντας τῶν Βαδυλωνίων τὴν ἔφοδον Ἴουδαίους τοῖς υἱοῖς τῶν Ἑλλήνων ἀπέδοσθε, ἕνα σκοπὸν ἔχοντες, ὥστε πόῤῥω αὑτοὺς τῆς ὑπ᾽ ἐμοῦ δοθείσης αὐτοῖ; καταστῆσαι γῆς. ᾿Αλλ' ἐγὼ πάντοθεν αὑτοὺς συναθροίσας, αὖθις αὐτοὺς ἀνακτήσασθαι τὴν οἰκείαν παρασχευάσω δύναμιν, ὥστε ὑμᾶς ἐνδί-χως ἀμύνασθαι, καὶ καταλῦσαι τὴν ὑμετέραν ὀφρὺν, γαὶλ ἐξανδραποδίσαι, καὶ εἰς τὰς τῆς οἰκουμένης ἐσχατιὰς ἀναγκάσαι δουλεύειν. ᾿Απὸ τῆς Τύρου πάλιν εἰς τὰ Σχυθιχὰ τὴν προφητείαν μετήνεγκε, καὶ κελεύει κηρῦξαι τοῖς ἔθνεσι, καὶ διεγεῖραι τοὺς μαχητὰς, καὶ ἀφορίσαι! εἰς πόλεμον " τοῦτο γὰρ ἐκάλεσεν ἀγιάσαι. Ἐπειδῃ γὰρ ὁ ἄγιος τῶν ἐναγῶν ἑαυτὸν ἀφορίζει πραγμάτων, πᾶν τὸ εἴς τι ἀφοριζόμενον ἁγιάσαι καλεῖ" οὕτως καὶ ἄνω, ᾿Αγιάσατε, ἔφη, νηστείαν, τουτέστιν, ᾿Αφορίσατε. Καὶ ὁ Ἡσαΐας περὶ τῶν Βαδυλωνίων - « Ἡγιασμένοι εἰσὶ, καὶ ἐγὼ ἄγω αὐτούς " » ἀντὶ τοῦ, εἰς τοῦτο ἀφωρισμένοι. Εἶτα κελεύει τὰ γεωργικὰ ὄργανα εἰς πολεμικὰ μετασχευάσαι, καὶ τὸν ἀσθενῶς διακείμενον, ὡς ῥωμαλέον εἰς τὴν παράταξιν εὐτρεπίσασθαι, καὶ τὸν ἀΐαγαθίζεσθαι πάντας δὲ εἰς τὴν κοιλάδα τοῦ Ἶωσα-
«g΄. « Kai ta techna Siōn, kairete, kai euphraïnesthe epi Kyriǭ tǭ theǭ hymōn. n Tas gar anankaias hymi) chorēgēsei chreias, kai parexei ton hyeton eis kairon, ton te prōïmon kai ton opsimon», kathaper kai prosthen apelauete. Tosautē de estai phora tōn hōraiōn, hōs kai tas alōas hypo tōn astachyōn stenochōreisthai, kai tou oinou kai tou elaiou tas lēnous hyperdlyzein. Kai didaskōn saphōs, hōs hou monon polemikēn hypemeinan ephodon, alla 75 kai hypo akridos, kai tōn allōn lian emastigōthēsan, euthys epēgage" che'. « Kai antapodōsō hymin anti tōn hetōn, hōn katephagen hē achris, kai ho brouchos, kai hē erysidē, kai hē kampē, hē dynamis mou hē megalē, hēn hexapesteila eis hymas. n» Dygamin de hautou megalēn tēn kampēn echalepen, ouk epeidē tautēn echei dynamin megalēn « ho epithlepōn epi tēn gēn, kai poiōn autēn tremein, ho aptomenēs tōn oreōn, kai chapnizontai, ho epitimōn tę̄ thalassę̄, kai xērainōn autēn,» kai myria toutōn meizona dynamenos drąn " all᾽ epeidē meizōn hē ek tautēs autois egeneto bladē, megalēn autēn prosēgoreuse dynamin. ks΄. e Kai phagesthe esthiontes, kai emplēsthēsesthe, kai aineaete to onoma Kyriou tou Theou hymōn, hos epoiēse meth᾽ hymōn thaumasia.» Touto gar tōn agathōn to kephalaion, hou to eis choron apolausai tōn agathōn, alla to hymnēsai ton dotę̄ra tōn agathōn. Tois de houtōs eugnōmonōs diakeimenois, kai tōn theiōn eueergesiōn memnēmenois, hypischneitai e to mē chataischynthēnai ton laon autou eis ton aiōna.» Ei de en aischynę̄ nyn eisin Ioudaioi, ouk ho apseudēs Theos tas hyposcheseis epseusato" all᾽ autoi sphas autous apephēnan anaxious tōn hyposcheseōn, acharistoi 77 peri ton euergetēn gegenēmenoi, kai ton oikodespotēn Beelienantes, kai mē monon tous karpous eis kairon ho ouk apodedōchotes, alla kai tēn klēronomian harpasai chx', « Kai epignōsesthe, hoti en mesǭ tou Israēl egō eimi, kai egō Kyrios ho Theos hymōn, kai ouk estin eti plēn emou. » Di' autēs 1 gar tēs peiras mathēs:sys, hopōs hymōn kēdomenos synoikein hymin anecho" mai, ho ton ouranon echōn thronon, tēn de gēn hypopodion " eisephths de kai tōn hymeterōn eidōlōn tēn astheneian, kai hoti egō monos hyparchō Theos, kai paideuein tous plēmmelountas, kai eleein tous meiameloumenous dynamenos. Toutois de tois logismois epimenontes, en adeią pasę̄ biōsesthe, ouketi ta tōn ethnōn oneidē dechomenoi, Houtō ta kata tēn epanodon proagoreusas, kai tēn tēs douleias apallagēn. kai tēn theosdoton eleutherian, kai tēn euetērian, kai tōn ē karpōn tēn aphthonian, kai tēn tēs planēs apallagēn, kai tēs theognōsias proeipōn tas aktinas, mēnyei kai tas pantodapas tou theiou Pneumato? dōreas, has meta tēn tou Monogenous enanthrōpēsin, kai to sōtērion pathos, kai tēn anastasin, kai tēn eis ouranous anathasin, tois hierois echorēgēsen ap᾿" stolois ho tōn holōn Theos, kai di᾽ echeinōn hapati tois kata tēn oikoumenēn pepisteukosi. chē’, kth΄, «e Kai estai meta tauta. » Toutesti, meta tēn epanodon kai tēn tēs alētheias epignōsin. « Kai" ekcheō apo tou Pneumatos mou epi pasan sarka, kai prophēteusousin hoi huioi hymōn kai hai thygateres hymōn, kai hoi presdyteroi hymōn enypniasthēsontai, kai hoi neaniskoi hymōn horaseis opsontai. Kai ge epi tous doulous mou, kai epi tas doulas mou, en tais hēmerais ekeinais ekcheō apo tou Pneumatos mou. » Touto de anaphandon men kai diarrhēdēn kata tēn hēmeran tēs Pentēkostēs to peras edexato, hote elaloun heterais glōssais hoi theioi apostoloi, kathōs to Pneuma edidou autoi? apophthengesthai" kai meta tauta de di᾽ echeinōn hē charis dienemēthē tois pisteuousin hapasin - ex hōn ēsan kai hoi en ᾿Antiocheią prophētai, pai “Agauos ho tēn zōnēn tou Paulou ladōn, kai hoi en Korinthǭ, pros ous ho Paulos graphei" « Ean de pantes prophēteuēted', eiselthę̄ de tis apistos, hē idiōtēs, elenchetai hypo pantōn, anakrinetai hypo pantōn, kai houtō d pesōn epi prosōpon proskynēsei tǭ Theǭ, legōn" hoti ontōs ho Theos en hymin estin. » Kai hai tettares de tou Philippou thygateres to tēs prophēteias edexanto charisma. Peri gar tou thespesiou Paulou ti dei kai legein, hos en Milētǭ men tois Ephesiōn elege presthyterois " « Oida gar, hoti meta tēn aphixin mou eiseleusontai lykoi bareis eis hymas, mē pheidomenoi tou poimniou, kai ex hymōn de autōn anastēsontai andres lalountes diestram.mena?» Timotheǭ de graphōn boą, hoti e En tais eschatais hēmerais enstēsontai kairoi chalepoi " esontai gar anthrōpoi philautoi, philargyroi, » kai ta hexēs. Kai palin" e To. de Pneuma rhētōs legei, hoti en eschatais hēmerais 5" apostēsontai tines tēs pi- steōs, prosechontes pneumasi planois, » kai ta hexēs. ᾿Alla gar peritton poiō, deiknynai «hēs prophēteias peirōmenos tēn alētheian. GAchris gar kai hēmōn touto diephylachthē to dōron, kai eisin en tois hagiois andres katharon tēs dianoias to hoptikon echontes, hoi polla tōn mellantōn kai proginōschousi, kai prolegousin, Houtōs eirēkōs ta meta tēn prōtēn tou Sōtēros hēmōn epiphaneian chorēgēthenta hypo tou theiou Pneumatos dōra, prolegei kai ta pro tēs l΄, la΄, e Kai dōsō terata en tǭ ouranǭ kai epi tēs gēs, haima, kai pyr, kai atmida kapnou. Ho hēlios metastraphēsetai eis skotos, kai hē selēnē eis haima, prin ē elthein tēn hēmeran Kyriou, tēn megalēn kai epiphanę̄. » Tauta kai ho Kyrios en tois hierois Euangϑbliois proēgoreusen " « Estai gar, phēsi, sēmeia en ouranǭ, kai hēliǭ, kai selēnę̄, kai astrois. n Hēmeran de megalēn kai epiphagē tēn deuteran tou Sōtēros hēmōn epiphaneian onomazei. Epeidē gar kata tēn proteran etechthē men hypo penichras gynaikos en spēlaiǭ, techtheis de epi phatnēs etethē, kai heōs ērxato tōn thaumatōn, adēlos hēn tois pollois “ erchomenos de epi tōn nephelōn ophthēsetai, myriōn myriadōn echeinōn hēgoumenōn, kai tōn chiliōn chiliadōn hymnousōn,, kai autǭ kamptei pan gony epouraniōn, kai epigeiōn, kai katachthoniōn, eikotōs tēn hēmeran echeinēn epiphanę̄ prosagoreuei. lb΄, «e Kai esta', pas hos an epikalesētai to onoma Kyriou, sōthēsetai. » ᾿Alla gar chkairys eipein tēn apostolikēn echeinēn phōnēn " « Pōs oun epikalesoutai eis hon ouk episteusan : pōs de pisteusousin hou ouk ēkousan? pōs de akousōsi chōris kēryssontos : » Hou charin heikotōs epēgagen " « Hoti en tǭ ore: Siōn, kai en Hierousalēm estai anasōzomenos, kathoti eipen ho Kyrios, kai euangelizomenoi, ous Kyrios proschechlēcheud, » Saphōs gar entautha tous hierous hēmin apostolous edēlōsen, hoi prosetachthēsan euangelizesthai, kai legein “ e HēĒngichen hē basileia tōn ouranōn. » En tǭ orei de Siōn, kai en Hierousalēm anasōzomenon legei, sēmainōn, hōs pas ho pisteuōn eis ton ekei staurōthenta kai ta hyper hēmōn anadexamenon pathē, sōtērias teuxetai. Meta tēn prorrhēsin tōn pneumatikōn dōreōn, eis heteran hypothesin tēn prophēteian metēnenke, kai prolegei peri tou Gōg kai tou Magōg, peri hōn kai ho theios Iezekiēl proethespise, kai prolegei, hōs pamplēthei chrēsamenoi stratią, meta tēn epanodon epistrateusousi tę̄ Hierousalēm, tōn perioikōn ethnōn, hōs eikos, autous proprepontōn eis touto. Epeidē gar periphaneis lian kai peridleptoi meta tēn epanodon egegoneisan, tou tēnikade tēs oikoumenēs kratountos (Kyros de hēn ho prōtos Perpōn basileusas, meta dōrōn autous kai timēs hapasēs propempsantos, kai ton theion neōn ᾿ oikodomēthēnai parengyēsantos, phthonǭ ballomenoi lathein tēn polin elpisantes. ᾿All᾽ epseusthēsan tēs elpidos -“ panōlethrian gar par᾽ autēn tēn polin hypemeinan, tou Theou tōn holōn hypermachēsantos, kai hyp᾽ allēlōn autous anairethēnai parascheuasantos. Tauta ho" Despotēs dia tou theiou Iōïl a'. « Hoti idou egō en tais hēmerais ekeinais, kai en tǭ kairǭ ekeinǭ. » Deiknys poiǭ chairǭ, ep’ ēgagen " « Hotan epistrepsō tēn aichmalōsian Iouda kai Hierousalēm. » Ou gar en tǭ tōn pneumatikōn Ho charismatōn chairǭ, all᾽ euthys meta tēn apo Babylōnos epanodon, b΄. « Synaxō, phēsi, panta ta ethnē. » ᾿Anti tou, Synachthēna: synchōrēsō, kai tēn prōtēn autōn hormēn ou kōlysō" touto gar legei synaxō" hou gar akontas ēgen, alla boulomenous elthein ouk ekōlysen, « Kai chataxō auta eis tēn koilada tou 5'᾽ Iōsaphat, kai diachrithēsomai pros autous ekei hyper tou A laou mou, kai tēs klēronomias mou Israēl΄ hoi diesparēsan en tois ethnesi, kai tēn tēn mou chatadieilanto ". (g΄.) Kai epi ton laon mou edalon klērous, kai edōkan ta paidaria pornais, kai ta chorasia epōloun anti oinou, kai epinon. n Enteuthen dēlon, hōs tōn homorōn hēgoumenōn ēcholouthoon hoi alloi " autoi gar, kata ton tēs aichmalōsias kairon, kai tēn gēn chatadieelanto, hōs mēdenos eti ontos, mēte tou despozontos,, mēts tou geōrgountos, kai ton klēron de edalon, tas diaireseis poioumenoi" kai tous diaphygontas apedidonto, eis asōtian kai tryphēn tēn hyper autōn chatadallomenēn nōntes K᾽ timēn. To de, e Diachrithēsomai hyper tou laou mou, » tetheike, didaskōn, hōs apaitēsei autous poinēn tēs eis ton laon tolmētheisēs paranomias. HeNnteuthen enkalei tę̄ Tyrǭ kai tę̄ Galilaią tōn allophylōn (chōra de hautē tēs Tyrou), hoti kai autē tōn tauta drasantōn egeneto, mnēsikakią kata tou laou chrēsamenē. Oikeioumenos de ta eis ton laon tolmēthenta, ephē " « Mē antapodoma hymeis antapodidote moi, hē mnēsichacheite hymeis ep᾽ emoi : » Hōsper gar tōn apostolōn diōkomenōn hypo tou Saulou, anōthen helege" « Saoul, Saoul, ti me diōkeis? » oikeia pathē chalōn ta kat᾽ echeinōn tolmōmena houtō: entautha, pros tēn Tyron dialegomenos, to prosōpon aneilē te tou laou, kai eis heauton anēnenke ta kat᾽ echeinou ginomena, ᾿Apeilei de autois tēn tachistēn apodosin ᾽", tēs eis ton laon paranymias tēn dikaian antidosin. Eita lege: kai tēs adikias ta eidē. Ladontes gar, phēsi, to argyrion, kai to chrysion mou, kai ta alla ta anakeimena moi, eis tou: tōn eidōlōn hymōn eisēnenchate naous tous de diaphygontas tōn Badylōniōn tēn ephodon Ioudaious tois huiois tōn Hellēnōn apedosthe, hena skopon echontes, hōste porrhō hautous tēs hyp᾽ emou dotheisēs autoi? katastēsai gēs. ᾿All' egō pantothen hautous synathroisas, authis autous anaktēsasthai tēn oikeian parascheuasō dynamin, hōste hymas endi-chōs amynasthai, kai katalysai tēn hymeteran ophryn, gail exandrapodisai, kai eis tas tēs oikoumenēs eschatias anankasai douleuein. ᾿Apo tēs Tyrou palin eis ta Schythicha tēn prophēteian metēnenke, kai keleuei kēryxai tois ethnesi, kai diegeirai tous machētas, kai aphorisai! eis polemon " touto gar ekalesen agiasai. Epeidę̄ gar ho agios tōn enagōn heauton aphorizei pragmatōn, pan to eis ti aphorizomenon hagiasai kalei" houtōs kai anō, ᾿Agiasate, ephē, nēsteian, toutestin, ᾿Aphorisate. Kai ho Hēsaïas peri tōn Badylōniōn - « Hēgiasmenoi eisi, kai egō agō autous " » anti tou, eis touto aphōrismenoi. Eita keleuei ta geōrgika organa eis polemika metascheuasai, kai ton asthenōs diakeimenon, hōs rhōmaleon eis tēn parataxin eutrepisasthai, kai ton aïagathizesthai pantas de eis tēn koilada tou Iōsa-
23. "And you children of Zion, rejoice and be glad in the Lord your God." For he will supply your necessary needs and give the rain in its season, both the early and the late, as you enjoyed it before. And there will be such a yield of crops that the threshing floors will be crowded with ears of grain, and the vats of wine and oil will overflow. And teaching clearly that they not only underwent the attack of war but were also severely scourged by the locust and the rest, he at once added: "25. And I will repay you for the years that the locust and the grub and the blight and the caterpillar have eaten, my great power which I sent against you." He called the caterpillar his great power, not because this is the great power he has (he "who looks on the earth and makes it tremble, who touches the mountains and they smoke, who rebukes the sea and dries it up," and who can do countless things greater than these), but because the harm they suffered from it was greater, he called it a great power. "26. And you will eat, eating, and be filled, and you will praise the name of the Lord your God, who has done wonders with you." For this is the sum of the good things: not to enjoy good things to the full, but to praise the giver of the good things. To those who are so gratefully disposed and mindful of the divine benefits he promises that "my people will not be put to shame forever." If the Jews are now in shame, the God who does not lie has not falsified his promises; but they made themselves unworthy of the promises, becoming ungrateful to their benefactor, [outraging] the master of the house, and not only failing to render the fruits in their season, but even [trying] to seize the inheritance. "27. And you will know that I am in the midst of Israel, and I am the Lord your God, and there is no other besides me." For through the experience itself you will learn how, caring for you, I bear to dwell with you, I who have heaven for a throne and the earth for a footstool; and you will know the weakness of your idols, and that I alone am God, able both to discipline those who offend and to have mercy on those who repent. If you abide in these thoughts, you will live in complete security, no longer receiving the reproaches of the nations. Having thus foretold what concerns the return (the release from slavery, the God-given freedom, the good harvests, the abundance of fruits, the release from error), and having foretold the rays of the knowledge of God, he also announces the manifold gifts of the divine Spirit, which, after the incarnation of the Only-begotten, the saving passion, the resurrection and the ascension into heaven, the God of all supplied to the holy apostles, and through them to all who have believed throughout the world. "28, 29. And it shall be after these things", that is, after the return and the knowledge of the truth, "that I will pour out of my Spirit on all flesh, and your sons and your daughters will prophesy, and your elders will dream dreams, and your young men will see visions. And on my male servants and on my female servants in those days I will pour out of my Spirit." This received its fulfillment openly and expressly on the day of Pentecost, when the divine apostles spoke in other tongues as the Spirit gave them utterance; and afterwards the grace was distributed through them to all who believed. Among these were the prophets in Antioch, and Agabus, who took Paul's belt, and those in Corinth, to whom Paul writes: "But if all prophesy, and an unbeliever or outsider enters, he is convicted by all, examined by all, and so, falling on his face, he will worship God, declaring that God is truly among you." And the four daughters of Philip received the gift of prophecy. And what need is there even to speak of the inspired Paul, who said in Miletus to the elders of the Ephesians: "For I know that after my departure fierce wolves will come in among you, not sparing the flock; and from among you yourselves men will arise speaking perverse things"? And writing to Timothy he cries: "In the last days difficult times will come; for people will be lovers of self, lovers of money," and so on. And again: "Now the Spirit expressly says that in the last days some will depart from the faith, paying attention to deceitful spirits," and so on. But I am doing something superfluous in trying to show the truth of the prophecy. For this gift has been preserved even to our own time, and there are among the saints men who have the eye of the mind pure, who both foreknow and foretell many things to come. Having thus spoken of the gifts supplied by the divine Spirit after the first appearance of our Savior, he also foretells what will come before the [second]: "30, 31. And I will give wonders in heaven and on earth, blood and fire and vapor of smoke. The sun will be turned to darkness and the moon to blood, before the great and manifest day of the Lord comes." The Lord too foretold these things in the holy Gospels: "For there will be signs," he says, "in heaven, and in sun and moon and stars." He calls the great and manifest day the second appearance of our Savior. For since at the first he was born of a poor woman in a cave, and when born was laid in a manger, and until he began his miracles was unknown to the many, but coming on the clouds he will be seen, … with myriads of myriads leading the way and thousands of thousands singing hymns, and every knee bending to him, of those in heaven and on earth and under the earth, he rightly calls that day manifest. "32. And it shall be that everyone who calls on the name of the Lord will be saved." But it is time to say that apostolic word: "How then will they call on one in whom they have not believed? And how will they believe in one of whom they have not heard? And how will they hear without a preacher?" For this reason he fittingly added: "For on Mount Zion and in Jerusalem there will be one who is saved, as the Lord said, and those who bring good news, whom the Lord has called." Here he clearly indicated to us the holy apostles, who were commanded to bring the good news and to say: "The kingdom of heaven has come near." He speaks of the one who is saved on Mount Zion and in Jerusalem, signifying that everyone who believes in the one who was crucified there and took on the sufferings for us will obtain salvation. After the prediction of the spiritual gifts he moved the prophecy to another subject, and foretells about Gog and Magog, of whom the divine Ezekiel too prophesied; he foretells that, using a vast army, they will march against Jerusalem after the return, the surrounding nations, as is likely, urging them on to this. For since after the return they had become very conspicuous and admired (the ruler of the world at that time, and Cyrus was the first king of the Persians, having sent them off with gifts and every honor and having charged that the divine temple be rebuilt), they were struck by envy and hoped to take the city. But they were cheated of their hope: they suffered utter destruction beside the city itself, the God of all fighting for it and arranging that they should be killed by one another. The Master foretold these things through the divine Joel: "1. For behold, I, in those days and at that time." Showing at what time, he added: "When I turn back the captivity of Judah and Jerusalem." For not at the time of the spiritual gifts, but immediately after the return from Babylon. "2. I will gather," he says, "all the nations": that is, I will allow them to be gathered and will not prevent their first onset; this is what he means by "I will gather"; for he did not lead them against their will, but did not prevent them when they wished to come. "And I will bring them down into the valley of Jehoshaphat, and I will enter into judgment with them there on behalf of my people and my inheritance Israel, who were scattered among the nations, and they divided up my land. 3. And they cast lots for my people, and gave the boys to prostitutes, and sold the girls for wine, and drank." From this it is clear that the neighbors led and the others followed. For at the time of the captivity they divided up the land, as though there were no longer any owner or farmer, and cast the lot as they made the divisions; and they sold those who had escaped, spending the price paid for them on profligacy and luxury. "I will enter into judgment on behalf of my people" he set down to teach that he will exact from them the penalty for the lawlessness dared against the people. From here he accuses Tyre and Galilee of the foreigners (this is the territory of Tyre), because it too was among those who did these things, nursing a grudge against the people. Taking as his own what was dared against the people, he said: "4. Are you paying me back a recompense, or bearing a grudge against me?" For as, when the apostles were persecuted by Saul, he said from above, "Saul, Saul, why do you persecute me?", calling his own sufferings what was dared against them, so here, speaking to Tyre, he took up the person of the people and referred to himself what was done against it. He threatens them with the swiftest repayment, the just requital of their lawlessness against the people. Then he tells the forms of the injustice too. Taking my silver and my gold, he says, and the other things dedicated to me, you brought them into the temples of your idols; and the Jews who escaped the attack of the Babylonians you sold to the sons of the Greeks, with one aim, to put them far from the land given them by me. But I will gather them from everywhere and cause them to recover their own strength, so as to avenge themselves on you justly, to destroy your arrogance, to enslave you and force you to serve at the ends of the world. From Tyre he again moved the prophecy to the Scythian peoples, and bids them proclaim to the nations, rouse the warriors, and set them apart for war; for this is what he called "sanctify". For since the holy one sets himself apart from accursed things, he calls everything that is set apart for something "sanctifying"; so too above he said, "Sanctify a fast," that is, set it apart. And Isaiah says of the Babylonians: "They are sanctified, and I lead them," that is, set apart for this. Then he bids them convert their farming tools into weapons of war, and the one who is weakly disposed to make himself ready for the battle line as a strong man, and … to act bravely, and all … into the valley of Jehoshaphat
Joel 2:23 (quotation, high confidence) · Joel 2:24 (allusion, high confidence) · Joel 2:25 (quotation, high confidence) · Joel 2:26 (quotation, high confidence) · Joel 2:27 (quotation, high confidence) · Joel 2:28 (3:1 LXX) (quotation, high confidence) · Joel 2:29 (3:2 LXX) (quotation, high confidence) · Joel 2:30 (3:3 LXX) (quotation, high confidence) · Joel 2:31 (3:4 LXX) (quotation, high confidence) · Joel 2:32 (3:5 LXX) (quotation, high confidence) · Joel 3:1 (4:1 LXX) (quotation, high confidence) · Joel 3:2 (4:2 LXX) (quotation, high confidence) · Joel 3:3 (4:3 LXX) (quotation, high confidence) · Joel 3:4 (4:4 LXX) (quotation, high confidence) · Joel 3:5 (4:5 LXX) (allusion, high confidence) · Joel 3:6 (4:6 LXX) (allusion, high confidence) · Joel 3:7 (4:7 LXX) (allusion, high confidence) · Joel 3:8 (4:8 LXX) (allusion, high confidence) · Joel 3:9 (4:9 LXX) (allusion, high confidence) · Joel 3:10 (4:10 LXX) (allusion, high confidence) · Joel 3:11 (4:11 LXX) (allusion, medium confidence) · Ps 104:32 (103:32 LXX) (quotation, high confidence) · Nah 1:4 (quotation, high confidence) · Isa 66:1 (allusion, high confidence) · Matt 21:41 (allusion, medium confidence) · Acts 2:4 (quotation, high confidence) · Acts 2:17 (echo, medium confidence) · Acts 11:27 (allusion, high confidence) · Acts 21:11 (allusion, high confidence) · 1 Cor 14:24 (quotation, high confidence) · 1 Cor 14:25 (quotation, high confidence) · Acts 21:9 (allusion, high confidence) · Acts 20:29 (quotation, high confidence) · Acts 20:30 (quotation, high confidence) · 2 Tim 3:1 (quotation, high confidence) · 2 Tim 3:2 (quotation, high confidence) · 1 Tim 4:1 (quotation, high confidence) · Luke 21:25 (quotation, high confidence) · Luke 2:7 (allusion, high confidence) · Dan 7:10 (allusion, high confidence) · Phil 2:10 (allusion, high confidence) · Rom 10:14 (quotation, high confidence) · Matt 10:7 (quotation, high confidence) · Ezek 38:2 (allusion, high confidence) · Ezra 1:7 (allusion, medium confidence) · Acts 9:4 (quotation, high confidence) · Isa 13:3 (quotation, high confidence)
Notes and citation
Summary: After promising Israel restored harvests, Joel foretells the outpouring of the Spirit, fulfilled at Pentecost and in the prophets of the apostolic church and later saints; the signs in heaven precede Christ's second coming, and salvation is preached from Zion; then the nations (Gog and Magog, Tyre, the Scythians) who attacked Jerusalem after the exile are judged in the valley of Jehoshaphat.
- Lemmas: Joel 2:23–32 (LXX 2:23–3:5) and 3:1–11 (LXX 4:1–11): this single section covers the end of Joel 2, the whole of LXX Joel 3 and the start of LXX Joel 4. Migne's Latin column and apparatus break into the section in many places and are removed by logged corrections; lost words are marked "…" or supplied in brackets. The opening words of the lemma of 2:28 ("I will pour out of my Spirit on all flesh, and") had been displaced by the scan into the quotation of 1 Tim 4:1 below; restored to the lemma by logged corrections.
- Theodoret's remark that the Jews "are now in shame" through their own ingratitude (alluding to the parable of the tenants, Matt 21:33–41) is translated as written. He reads Gog and Magog and the gathering in the valley of Jehoshaphat of events after the return from Babylon; translated as written.
- Ps 104:32 (LXX 103:32); Nah 1:4; Isa 66:1; Acts 2:4; 11:27–28; 21:10–11; 1 Cor 14:24–25; Acts 21:9; 20:29–30; 2 Tim 3:1–2; 1 Tim 4:1; Luke 21:25; Luke 2:7; Dan 7:10; Phil 2:10; Rom 10:14; Matt 10:7; Ezek 38–39; Ezra 1:1–4; Acts 9:4; Isa 13:3.
Notes on the original text
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Topics: Eschatology
Cite (SBL): Theodoret, Comm. Proph. min. 2.2.23 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-23). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-2-23
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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.
Preface 2, chapter 4
2.4.12PG 81
ιβ΄. ἐ Ὅτι ἐκεῖ, φησὶ, καθίσω "", διακρῖναι πάντα τὰ ἔθνη κυκλόθεν. » Τουτέστι, τὰ κύκλῳ τῆς Ἵερουσαλὴμ οἰκοῦντα, οὗτοι γὰρ τὰ Σχυθικὰ κατὰ τῶν Ἱεροσολύμων ἔθνη συνήθροισαν. Εἶτα τροπικῶς τούτων τὴν ἀναίρεσιν χωμῳδῶν, τρυγητὸν μὲν καλεῖ τὴν σφαγὴν, δρέπανα δὲ τὰ δόρατα, καὶ τὰ ξίφη, δι᾽ ὧν ἀνηρέθησαν “τηγὸν δὲ καὶ ὑπολήνιον, τὴν φάραγγα τῶν αἱμάτῶν ἐχείνων πεπληρωμένην. Καὶ τὴν αἰτίαν τῆς τιμωρίας " « Ὅτι ἐπληθύνθη, φησὶ, τὰ κακὰ αὐτῶν.» Β Εἶτα τὸν ἐν «αἷς σφαγαῖς θόρυδον.
ib΄. e Hoti ekei, phēsi, kathisō "", diakrinai panta ta ethnē kyklothen. » Toutesti, ta kyklǭ tēs Hierousalēm oikounta, houtoi gar ta Schythika kata tōn Hierosolymōn ethnē synēthroisan. Eita tropikōs toutōn tēn anairesin chōmǭdōn, trygēton men kalei tēn sphagēn, drepana de ta dorata, kai ta xiphē, di᾽ hōn anērethēsan “tēgon de kai hypolēnion, tēn pharanga tōn haimatōn echeinōn peplērōmenēn. Kai tēn aitian tēs timōrias " « Hoti eplēthynthē, phēsi, ta kaka autōn.» B Eita ton en «hais sphagais thorydon.
12. "For there," he says, "I will sit to judge all the nations round about." That is, those that live around Jerusalem; for these gathered the Scythian nations against Jerusalem. Then, mocking their destruction figuratively, he calls the slaughter a vintage, the spears and swords by which they were killed sickles, and the winepress and the vat the ravine filled with their blood. And the cause of the punishment: "For their evils have multiplied," he says. Then the uproar in the slaughter.
Joel 3:12 (4:12 LXX) (quotation, high confidence) · Joel 3:13 (4:13 LXX) (quotation, high confidence)
Notes and citation
Summary: God sits in judgment on the surrounding nations, whose slaughter is pictured as a vintage in the winepress of the valley.
- Lemmas: Joel 3:12–13 (LXX 4:12–13; 3:13 paraphrased).
Cite (SBL): Theodoret, Comm. Proph. min. 2.4.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-12). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-12
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.4.14PG 81
ιδ΄. « Ἦκοι ἐξήχησαν ἕν τῇ χοιλάδι τῆς δίκης " ὅτι ἐγγὺς ἡμέρα "" τοῦ Κυρίου ἐν τῇ κοιλάδι τῆς δίκης. » Κοιιλάδα δὲ δίκης τὴν Ἰωσαφὰτ ὠνόμασε φάραγγα, ὡς τὸ κριτήριον καὶ τὴν κατ᾽ αὐτῶν δεξαμένην ψῆφον. Λέγει δὲ καὶ τὸν ἥλιον, καὶ τὴν σελῆνην, καὶ τοὺς λοιποὺς ἀστέρας, τοῦ φωτὸς στερηθέσεσθαιῦῦ. Καὶ εἰκὸς μὲν τῷ ὄντι ταῦτα γενέσθαι, τοῦ Θεοῦ τῶν ὅλων πᾶσαν κατ᾿ αὐτῶν τὴν κτίδιν κινήσαντος. Ἔστι δὲ ὅμως καὶ ἑτέρως νοῆσαι. Τοῖς γὰρ ἔξω τῆς ζωῆς γενομένοις, καὶ θανάτῳ παραδοθεῖσιν, οὔτε ἥλιος, οὔτε σελήνη, οὔτε τις ἀστέρων, τοῦ φωτὸς καταπέμπει τὴν αἴγλην. Καὶ μέντος καὶ ὑπὸ τῶν ἀδοκήτων κατεχόμενοι κακῶν, ἐν σχύτῳ διῆγον, νύκτα τὴν ἡμέραν νομίζοντες.
id΄. « Ēkoi exēchēsan hen tę̄ choiladi tēs dikēs " hoti engys hēmera "" tou Kyriou en tę̄ koiladi tēs dikēs. » Koiilada de dikēs tēn Iōsaphat ōnomase pharanga, hōs to kritērion kai tēn kat᾽ autōn dexamenēn psēphon. Legei de kai ton hēlion, kai tēn selēnēn, kai tous loipous asteras, tou phōtos sterēthesesthaiyy. Kai eikos men tǭ onti tauta genesthai, tou Theou tōn holōn pasan kat᾿ autōn tēn ktidin kinēsantos. Esti de homōs kai heterōs noēsai. Tois gar exō tēs zōēs genomenois, kai thanatǭ paradotheisin, oute hēlios, oute selēnē, oute tis asterōn, tou phōtos katapempei tēn aiglēn. Kai mentos kai hypo tōn adokētōn katechomenoi kakōn, en schytǭ diēgon, nykta tēn hēmeran nomizontes.
14. "Sounds rang out in the valley of judgment; for the day of the Lord is near in the valley of judgment." He named the ravine of Jehoshaphat the valley of judgment, since it received the court and the sentence against them. He also says that the sun and the moon and the other stars will be deprived of their light. It is likely that this really happened, the God of all moving the whole creation against them. But one can also understand it otherwise: for to those who have gone out of life and been handed over to death, neither sun nor moon nor any star sends down the gleam of its light. And indeed, gripped by unexpected evils, they lived in darkness, thinking the day was night.
Joel 3:14 (4:14 LXX) (quotation, high confidence) · Joel 3:15 (4:15 LXX) (allusion, high confidence)
Notes and citation
Summary: The valley of Jehoshaphat is the valley of judgment, where the darkening of the lights may be literal or the darkness of death and disaster.
- Lemmas: Joel 3:14–15 (LXX 4:14–15; 3:15 paraphrased).
Cite (SBL): Theodoret, Comm. Proph. min. 2.4.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-14). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-14
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.4.16PG 81
ις΄. ε Ὁ δὲ Κύριος ἐκ Σιὼν ἀναχράξεται, καὶ ἐξ Ἱερουσαλὴμ δώσει φωνὴν αὑτοῦ - καὶ σεισθήσεται ὁ οὐρανὸς καὶ ἡ γῆ ὁ δὲ Κύριος φείσεται τοῦ λαοῦ αὑτοῦ. » Δηλοῖ δὲ διὰ τούτων, ὡς κἀκεῖνα τῷ ὄντι γεγένηται " φωγὴν γὰρ καλεῖ τὴν βροντὴν - οὕτως γὰρ αὑτὴν προσαγορευομένην καὶ ἐν ταῖς Βασιλείαις εὑρίσκομεν. ε« Ἑποίησε γὰρ, φησὶ, Κύριος φωνὰς καὶ ὑετόν. ν Διδάσκει τοίνυν, ὡς καὶ βρονταῖς αὐτοὺς θεηλάτοις πληγαῖς ἄρδην καταναλώσει. Ταῦτα δὲ δράσει τῶν ὅλων ὁ Κύριος, οἴκτῳ περὶ τὸν οἴχεξον κεχρη μένος λαὸν, ἵνα ταύτης ἀπολαύσας τῆς προνοία;, γνῷ, φησὶν, ᾿ εξ’. « Ὅτι ἐγὼ Κύριος ὁ Θεὸς κατασκηνῶν ἐν Ὁ ὄρει "5" ἀγίῳ μου. » Τούτων δὴ γενομένων, περίδλεπτος ἔσται Ἱερουσαλὴμ, ἅτε δὴ τῆς ἐμῆς ἀπολαύσασα κηδεμονίας " καὶ δέος καθέξει τοὺς ἀλλοφύλους ἅπαντας, ὥστε μηδὲ ὁδίτην τοιοῦτον δι᾽ αὐτῆς παροδεύειν, τὰ εἰς ἐκείνους γεγενημένα δειμαίνοντα. Τοῦτο γὰρ παρεδήλωσεν, εἰρηκώς “ ε Καὶ ἀλλογενὴς " οὐ διελεύσεται δι᾽ αὐτῆς οὐκέτι. ν» ᾿Αλλὰ τὰς θείας προῤῥήσεις οὐκ ἐᾷ προδαίνειν εἰς πέρας ὑπ᾽ αὐτῶν τὰ "7 παρανόμως γιγνόμενα. Καὶ γὰρ ὁ τῶν ὅλων Θεὸς νομοθετῶν, καὶ τὰ ἀγαθὰ ὑπισχνούμενος, μετὰ διορισμοῦ ποιεῖται τοὺς λόγους " « Ἐὰν φυλάξῃ Α τὰς ἐντολὰς Κυρίου τοῦ Θεοῦ σου, καὶ ἐὰν πορεύησθε ἕν ταῖς ὁδοῖς σὐτοῦ,. καὶ ἐὰν θέλητε, καὶ εἰσακούσητέ μου, τὰ ἀγαθὰ τῆς γῆς φάγεσθε "ἐὰν δὲ μὴ θέλητε, μηδὲ εἰσακούσητέ μον, μάχαιρα ὑμᾶς κατἐδεται. » “Ὥστε κἂν μὴ πανταχοῦ τοιαῦτα εὑρίσκωμεν, οὕτω νοῶμεν καὶ τὰ ἀορίστως λεγόμενα.. τηῖς « Καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ, ἀποσταλάξει τὰ ὄρη γλυχασμὸν, καὶ οἱ βουνοὶ ῥυήσονται γάλα. ν Τοὺς δὲ καρποὺς τῆς γῆς διὰ τούτων παραδηλοῖ, καὶ τῶν κτηνῶν τὴν εὐπάθειαν" τῶν γὰρ θρεμμάτῶν καὶ τὸ γάλα καρπός. ε Καὶ πᾶσαι αἱ ἀφέσεις Ἰούδα ῥυήσονται ὕδατα, καὶ πηγὴ ἐξ οἴχον Κυρίου πορεύσεται, καὶ ποτιεῖ τὸν χειμάῤῥουν τῶν σχοίνων.» Ἀρέσεις μὲν οὖν ὑδάτων τὰς πηγὰς ὀνομάξει, σηγὴν δὲ ἐξ οἴκου Κυρίου ἐχπορευομέγην, τὴν τοῦ Β ἁγίου Πνεύματος χάριν, περὶ ἧς καὶ ἄνω προηγόρευσεν, ἥτις οὐ μόνον Ἰουδαίους, ἀλλὰ καὶ τὰ ἔθνη πάντα πεπότιχε. Χειμάῤῥουν γὰρ σχοίνων τὰ ἔθνη προσαγορεύει, πάλαι μὲν τῇ πλάνῃ παρασύραντα τοὺς πελάσαντας, μετὰ δὲ τὴν εἰς τὸν Κύριον πίστιν τὰ διειδῇ τῆς ἁγίας πηγῆς ὕδατα δεξάμενα, καὶ τῶν σχοινίων τῆς ἁμαρτίας ἀπαλλαγέντα, περὶ ὧν Ἡσαῖας βυᾷ " « Οὐαὶ, οἱ ἐπισπώμενοι τὰς ἁμαρτίας "5 αὐτῶν ὡ; σχοινίῳ μακρῷ!! ν Τούτων δὲ γινομένων, Ὁ. « Αἴγυπτος εἰς ἀφανισμὸν ἔσται. ν» Τουτέστιν, ἡ περὶ τὰ εἴδωλα μανία σδεσθήσεται - ἡ γὰρ Αἴγυ πτὸος ἀρχηγὸς τῆς ἀσεδείας. « Ἢ δὲ Ἰδουμαία, φησὶν 3, εἰς πεδίον ἀφανισμοῦ. » Καὶ τὸ γήϊνον δὲ, ς φησὶ, καταλυθήσεται φρόνημα. ᾿Εδὼμ γὰρ ὁ ἐρυθρὸς καὶ γήϊνος ἑρμηνεύεται. Καὶ ' κατὰ τὴν ἷστορίαν δὲ δυνατὸν τὰ εἰρημένα νοῆσαι" Αἴγυπτον μὲν ἀφανιζομένην τῇ στερήσει τῆς βασιλείας " Καμθύσης Ὑὰρ αὑτὴν ὁ Κύρου παῖς καταλύει " καὶ ἡ Ἰδουμαῖα δὲ τὴν ἐρημίαν ὑπέμεινεν, ὡς καὶ αὐτὰ μαρτυρεῖ τὰ πράγματα. Ταῦτα δὲ, φησὶ, πείσονται δίκας τίνοντε; ὑπὲρ ὧν τὸν Ἰούδαν ἠδίκησαν. Δέκαιο γὰρ τὸ αἷμα τὸ ἀθῶον ἐκάλεσεν, ἀντὶ τοῦ, ἄνεν τινὸς αἰτίας εὐλόγου τὰς κατ᾽ αὐτῶν τετολμή-
is΄. e Ho de Kyrios ek Siōn anachraxetai, kai ex Hierousalēm dōsei phōnēn hautou - kai seisthēsetai ho ouranos kai hē gē ho de Kyrios pheisetai tou laou hautou. » Dēloi de dia toutōn, hōs kakeina tǭ onti gegenētai " phōgēn gar kalei tēn brontēn - houtōs gar hautēn prosagoreuomenēn kai en tais Basileiais heuriskomen. e« Hepoiēse gar, phēsi, Kyrios phōnas kai hyeton. n Didaskei toinyn, hōs kai brontais autous theēlatois plēgais ardēn katanalōsei. Tauta de drasei tōn holōn ho Kyrios, oiktǭ peri ton oichexon kechrē menos laon, hina tautēs apolausas tēs pronoia?, gnǭ, phēsin, ᾿ ex’. « Hoti egō Kyrios ho Theos kataskēnōn en Ho orei "5" agiǭ mou. » Toutōn dē genomenōn, peridleptos estai Hierousalēm, hate dē tēs emēs apolausasa kēdemonias " kai deos kathexei tous allophylous hapantas, hōste mēde hoditēn toiouton di᾽ autēs parodeuein, ta eis ekeinous gegenēmena deimainonta. Touto gar paredēlōsen, eirēkōs “ e Kai allogenēs " ou dieleusetai di᾽ autēs ouketi. n» ᾿Alla tas theias prorrhēseis ouk eą prodainein eis peras hyp᾽ autōn ta "7 paranomōs gignomena. Kai gar ho tōn holōn Theos nomothetōn, kai ta agatha hypischnoumenos, meta diorismou poieitai tous logous " « Ean phylaxę̄ A tas entolas Kyriou tou Theou sou, kai ean poreuēsthe hen tais hodois sytou,. kai ean thelēte, kai eisakousēte mou, ta agatha tēs gēs phagesthe "ean de mē thelēte, mēde eisakousēte mon, machaira hymas katedetai. » “Hōste kan mē pantachou toiauta heuriskōmen, houtō noōmen kai ta aoristōs legomena.. tēis « Kai estai en tę̄ hēmerą ekeinę̄, apostalaxei ta orē glychasmon, kai hoi bounoi rhyēsontai gala. n Tous de karpous tēs gēs dia toutōn paradēloi, kai tōn ktēnōn tēn eupatheian" tōn gar thremmatōn kai to gala karpos. e Kai pasai hai apheseis Iouda rhyēsontai hydata, kai pēgē ex oichon Kyriou poreusetai, kai potiei ton cheimarrhoun tōn schoinōn.» Areseis men oun hydatōn tas pēgas onomaxei, sēgēn de ex oikou Kyriou echporeuomegēn, tēn tou B hagiou Pneumatos charin, peri hēs kai anō proēgoreusen, hētis ou monon Ioudaious, alla kai ta ethnē panta pepotiche. Cheimarrhoun gar schoinōn ta ethnē prosagoreuei, palai men tę̄ planę̄ parasyranta tous pelasantas, meta de tēn eis ton Kyrion pistin ta dieidę̄ tēs hagias pēgēs hydata dexamena, kai tōn schoiniōn tēs hamartias apallagenta, peri hōn Hēsaias byą " « Ouai, hoi epispōmenoi tas hamartias "5 autōn hō? schoiniǭ makrǭ!! n Toutōn de ginomenōn, Ho. « Aigyptos eis aphanismon estai. n» Toutestin, hē peri ta eidōla mania sdesthēsetai - hē gar Aigy ptoos archēgos tēs asedeias. « Ē de Idoumaia, phēsin 3, eis pedion aphanismou. » Kai to gēïnon de, s phēsi, katalythēsetai phronēma. ᾿Edōm gar ho erythros kai gēïnos hermēneuetai. Kai ' kata tēn historian de dynaton ta eirēmena noēsai" Aigypton men aphanizomenēn tę̄ sterēsei tēs basileias " Kamthysēs Hyar hautēn ho Kyrou pais katalyei " kai hē Idoumaia de tēn erēmian hypemeinen, hōs kai auta martyrei ta pragmata. Tauta de, phēsi, peisontai dikas tinonte? hyper hōn ton Ioudan ēdikēsan. Dekaio gar to haima to athōon ekalesen, anti tou, anen tinos aitias eulogou tas kat᾽ autōn tetolmē-
16. "And the Lord will roar from Zion, and from Jerusalem he will give his voice; and the heaven and the earth will be shaken; but the Lord will spare his people." By this he shows that those things too really happened: for he calls thunder a voice, and we find it so named in the Kingdoms too: "For the Lord made voices and rain." He teaches, then, that he will utterly consume them with thunders too, as plagues sent by God. The Lord of all will do this out of pity for his own people, so that, having enjoyed this providence, it may know, he says, "17. that I am the Lord God, dwelling on my holy mountain." When these things happen, Jerusalem will be admired, since it has enjoyed my care; and fear will seize all the foreigners, so that not even a traveler will pass through it, fearing what happened to those others. He indicated this by saying: "And a foreigner will no longer pass through it." But the lawless deeds done by them did not let the divine predictions proceed to fulfillment. For the God of all, when he gives laws and promises good things, makes his words with a condition: "If you keep the commandments of the Lord your God, and if you walk in his ways"; and "if you are willing and listen to me, you will eat the good things of the land; but if you are not willing and do not listen to me, the sword will devour you." So even if we do not find such conditions everywhere, let us understand in this way also what is said without condition. "18. And it shall be on that day that the mountains will drip sweetness, and the hills will flow with milk." By this he indicates the fruits of the earth and the good condition of the cattle, for milk too is the fruit of livestock. "And all the outflows of Judah will flow with water, and a fountain will go out from the house of the Lord and water the torrent of the rushes." He names the springs "outflows of waters", and by the fountain that goes out from the house of the Lord he means the grace of the Holy Spirit, which he foretold above, and which has watered not only the Jews but also all the nations. For he calls the nations a torrent of rushes: formerly they swept away by error those who came near them, but after faith in the Lord they received the clear waters of the holy fountain and were freed from the cords of sin, of which Isaiah cries: "Woe to those who draw their sins as with a long cord!" When these things happen, "19. Egypt will become a desolation", that is, the madness for idols will be quenched, for Egypt was the originator of impiety. "And Idumea," he says, "a plain of desolation." And the earthly mind too, he says, will be destroyed; for Edom is interpreted "red" and "earthy". One can also understand what was said according to the history: Egypt was made desolate by the loss of its kingdom, for Cambyses, the son of Cyrus, destroyed it; and Idumea too underwent desolation, as the facts themselves bear witness. They will suffer this, he says, paying the penalty for the wrongs they did to Judah. He called the innocent blood just, that is, the [attacks] dared against them without any reasonable cause
Joel 3:16 (4:16 LXX) (quotation, high confidence) · Joel 3:17 (4:17 LXX) (quotation, high confidence) · Joel 3:18 (4:18 LXX) (quotation, high confidence) · Joel 3:19 (4:19 LXX) (quotation, high confidence) · 1 Sam 12:18 (quotation, high confidence) · Deut 28:9 (quotation, medium confidence) · Isa 1:19 (quotation, high confidence) · Isa 1:20 (quotation, high confidence) · Isa 5:18 (quotation, high confidence) · Gen 25:30 (echo, low confidence)
Notes and citation
Summary: God's thunder from Zion destroys the nations and protects his people; Theodoret holds that the promises were conditional on obedience, reads the fountain from the temple as the grace of the Holy Spirit watering the nations, and Egypt and Edom both spiritually and historically.
- Lemmas: Joel 3:16–19 (LXX 4:16–19). Migne's apparatus breaks into the section and is removed by a logged correction. "Voices and rain": 1 Sam 12:18 (LXX 1 Kgdms 12:18). The conditions combine Deut 28:9 with Isa 1:19–20. "Rushes" (σχοῖνοι) and "cords" (σχοινία) is a wordplay in the Greek; Isa 5:18. Edom as "red" and "earthy": Gen 25:30. Theodoret's view that Israel's lawlessness kept the promise of 3:17 from being fulfilled is translated as written. The section breaks off.
Notes on the original text
- Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): 5 ες. Ἰοοίῖο ὁδὶ, καθιῶ τοῦ διαχρ. ἡμ, ( ργῶνι. ἡ. " ( στερήσεσθαι. 5 ὄρ. Α ῥγθῃ), Σιὼν, ἐν. "60 ἀλλογενεῖς, οἱ ἀοἰπάε διελεύσονται. Α οὖκ εἰσελεύσονται. → .
Cite (SBL): Theodoret, Comm. Proph. min. 2.4.16 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-16). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-16
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
2.4.20PG 81
α΄, κα΄. ε« Ἧ δὲ Ἰουδαία εἰς τὸν αἰῶνα χατοιχηθήσεται, καὶ Ἱερουσαλὴμ εἰς γενεὰς γενεῶν. Καὶ ἐκζητήσω τὸ αἷμα αὐτῶν, καὶ οὐ μὴ ἀθωώσω, καὶ Κύριος κατασκηνώσει ἐν Σιών. » Δίκαιος γὰρ ὧν, φησὶν, οὐκ ἀνέξομα: καταλιπεῖν τοὺς ἠδικημένους ἀτημελήτους, ἀλλὰ τοὺς ἠδικηκότας χολάσω" τούτους δὲ τῆς ἐμῆς ἀξιώσω προνοίας, ἐν τῇ Σιὼν τὴν ἐμαυτοῦ δεικνὺς ἐπιφάνειαν, Τὸ δὲ, ε« Εἰς τὸν αἰῶνα ἡ Ἰουδαία κατοιχηθήσεται, » νοήσωμεν κατὰ τὴν ἄνω ἡμῖν εἰρημένην διάνοιαν. Οὐδὲ γὰρ τοῖς ἀναξίοις τὰς ἀγαθὰς ὑποσχέσεις δίκαιον χορηγεῖν τὸν Θεὸν, δίκαιον ὄντα, καὶ μυσαττόμενον ἀδικίαν. 'Ἑαυτοῖς τοιγαροῦν Ἰουδαῖοι πρόξενοι γεγόνασι τῆς εἰς τὰ
a΄, ka΄. e« Hē de Ioudaia eis ton aiōna chatoichēthēsetai, kai Hierousalēm eis geneas geneōn. Kai ekzētēsō to haima autōn, kai ou mē athōōsō, kai Kyrios kataskēnōsei en Siōn. » Dikaios gar hōn, phēsin, ouk anexoma: katalipein tous ēdikēmenous atēmelētous, alla tous ēdikēkotas cholasō" toutous de tēs emēs axiōsō pronoias, en tę̄ Siōn tēn emautou deiknys epiphaneian, To de, e« Eis ton aiōna hē Ioudaia katoichēthēsetai, » noēsōmen kata tēn anō hēmin eirēmenēn dianoian. Oude gar tois anaxiois tas agathas hyposcheseis dikaion chorēgein ton Theon, dikaion onta, kai mysattomenon adikian. 'Heautois toigaroun Ioudaioi proxenoi gegonasi tēs eis ta
20, 21. "But Judea will be inhabited forever, and Jerusalem to generations of generations. And I will avenge their blood and will not acquit; and the Lord will dwell in Zion." For being just, he says, I will not bear to leave those who were wronged neglected, but I will punish those who did the wrong, and count these worthy of my providence, showing my own appearing in Zion. "Judea will be inhabited forever" let us understand according to the sense we stated above. For it is not just for God, who is just and loathes injustice, to supply the good promises to the unworthy. The Jews, then, have become the cause to themselves of the …
Textual problem in this passage: see the notes.
Joel 3:20 (4:20 LXX) (quotation, high confidence) · Joel 3:21 (4:21 LXX) (quotation, high confidence)
Notes and citation
Summary: God will avenge his wronged people and dwell in Zion; the promise that Judea will be inhabited forever, Theodoret says, was conditional, and the Jews forfeited it; the rest is lost.
- Lemmas: Joel 3:20–21 (LXX 4:20–21). Migne's Latin column breaks into the lemma and the comment and is removed by logged corrections. Theodoret's statement that the Jews forfeited the promise is translated as written (see the note on 3:16, LXX 4:16). The section breaks off; the end of the commentary on Joel is lost in the scan.
Notes on the original text
- Digital text corrected (Migne's Latin column, marginal references and apparatus read as Greek letters): γἰ εἰ ἴῃ νἱ 18 ο͵υ5, οἱ δὶ νου θυ 18 οἱ δἰ νου} 8 πλ, Ψγεπϑ. 18. «ε Εἰ αὐτὶ! ἴῃ ἀϊδ 110, τῆι ἀς κασα πὶ 5008 : « Αι Εἰ Ἰυ- 'π Ροῦπο δὺἴδ), αἴ, τὰν, οἱ ΗΪΘγοβοῖγ πη 'ω → ; Ὁ 6888 ποη ραϊίαγ, οἱ Ὠοπιίηυβ Βαρ μα ῖ! ἔτι Βίοπθ. » → ; πο Ἔχ ἰπτο]! εἰ δυϊογγεπβ ἂὺ ἱπίαιἠιαῖα. ᾿αἀὶ δα δύ ἰῃ ξθπ → .
Cite (SBL): Theodoret, Comm. Proph. min. 2.4.20 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-20). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/2-4-20
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.
Preface 3, chapter 0
3.0.1PG 81
γός. Πρὸς δὲ τούτοις καὶ ὅσην αὐτῶν ποιεῖται χη- κολάζων. Αὕτη μὲν οὖν τῆς ἐν χερσὶ" προφητείας ἡ ὑπόθεσις “ ἐκ δὲ τῆς κατὰ μέρος ἑρμηνείας, ἀχριθέστερον" τῶν θείων λογίων μαθησόμεθα τὴν διάνοιαν ", ᾿Αμὼς ἑρμηνεύεται στε" ἀνεῖλεν αὐτὸν ξίφει. Ἔτι δὲ ἐμπνέοντος αὐτοῦ (Εἰ. δἀάϊξ, πλήξας αὐτὸν ἐν ῥοπάλῳ κατὰ τοῦ χροτάφου, γαὶ ἔτι ἐμπνέοντος αὐτοῦ) ἀνῆ)θεν εἰς τὴν γῆν αὐτοῦ, καὶ μεθ᾽ ἡ μέρας δύο ἀπέθανεν καὶ ἐτάφη ἐκεῖ. Πρόῤῥησις" Ἢ μὲν συναγωγὴ τῶν Ἰουδαίων ταπεινοῦται καὶ τῆς δουλείας τῆς τῶν εἰδώλων πάνεται, Οἱ ἐξ αὐτῆς δὲ πιστεύσαντες χοινωνήσουσιν τῆς νέας διαθήκης καὶ τῶν ἐν Χριστῷ μυστηρίων.
gos. Pros de toutois kai hosēn autōn poieitai chē- kolazōn. Hautē men oun tēs en chersi" prophēteias hē hypothesis “ ek de tēs kata meros hermēneias, achrithesteron" tōn theiōn logiōn mathēsometha tēn dianoian ", ᾿Amōs hermēneuetai ste" aneilen auton xiphei. Eti de empneontos autou (Ei. daaïx, plēxas auton en rhopalǭ kata tou chrotaphou, gai eti empneontos autou) anē)then eis tēn gēn autou, kai meth᾽ hē meras dyo apethanen kai etaphē ekei. Prorrhēsis" Ē men synagōgē tōn Ioudaiōn tapeinoutai kai tēs douleias tēs tōn eidōlōn panetai, Hoi ex autēs de pisteusantes choinōnēsousin tēs neas diathēkēs kai tōn en Christǭ mystēriōn.
… Moreover, also how much … of them he makes … punishing. This, then, is the subject of the prophecy in hand; from the detailed interpretation we shall learn more precisely the meaning of the divine oracles. Amos is interpreted … [Amaziah's son] killed him with a sword. While he was still breathing (another copy adds: "having struck him with a club on the temple, and while he was still breathing") he went up to his own land, and after two days he died and was buried there. Prediction: The synagogue of the Jews is humbled and ceases from the slavery of idols; those from it who believed will share in the new covenant and the mysteries in Christ.
Textual problem in this passage: see the notes.
Amos 7:10 (allusion, low confidence)
Notes and citation
Summary: The end of the preface to Amos, followed by a short notice on the prophet's death and a one-line summary of the prophecy's meaning.
- The preface begins in the scan in mid-word ("…γός"), with lines lost; the opening words cannot be restored and are marked "…". The notice on Amos's death (struck by the son of Amaziah, the priest of Bethel, and buried in his own land) follows the tradition of the Lives of the Prophets, which Migne prints with the commentary; the meaning of his name is lost in the scan. The parenthesis is a variant reading printed in Migne's notes. The final "Prediction" is a short summary heading of the prophecy's Christian sense, of uncertain origin.
Notes on the original text
- Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); Migne's footnotes (variant readings) and Latin debris): Ἰλγα πὶ νογῸ ραγι απ, Θχρίδηδιίίοηα ἀἰνί μοῦ 610- → ; 3 θεσπ. ( θεῖος. δ6 χεροῖν. " ἰὰ. ἀχριθδεστέρωςς. ΒΑ εἱ Ε' δἰάυηι : → ; ΗΪ5 ͵π Τ᾽. βυ μη) ϊείναν : → .
Cite (SBL): Theodoret, Comm. Proph. min. 3.0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-0-1). (abbreviation not yet checked)
Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/3-0-1
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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.