Commentary on the Twelve Minor Prophets 5.4.5–6.2.13 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 5.4.5–6.2.13

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 20 passages

Greek text: PG 81.English: Claude (claude-opus-5-5), public domain (CC0).

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Preface 5, chapter 4

5.4.5PG 81

ε΄. « Καταλιπὼν δὲ δ' τὴν πόλιν ὁ Ἰωνᾶς ἐκάθισεν ἀπέναντι αὐτῆς, καὶ ἐποίησεν ἑαυτῷ σκηνὴν, καὶ ἐκάθητο ὑποχάτω αὐτῆς, ἕως οὗ ἐπίδῃ τέ ἔσται τῇ πόλει. ν» Τοῦτο, δὲ πρῶτον γενόμενον, τελευταῖον τέθεικεν ὁ προφήτης. Διηγησάμενος γὰρ τῶν Νινευϊπῶν τὴν μετάνοιαν, ἢδουλήθη ταύτῃ συνάψαι τὴν θείαν φιλανθρωπίαν, καὶ τὴν ἀπὸ ταύτης αὐτῷ συμ.- Θᾶσαν ἀθυμίαν. Ἐνταῦθα δὲ τὰ μεταξὺ γενόμενα λέγει, ὅτι κηρύξας ἐξῆ)θε τοῦ ἄστεως, καὶ πηξάμενος σκηνὴν τὸ τέλος ἀνέμενε τῆς προῤῥήσεως" τοῦτο δὲ δῖλον ὡς; πρὸ τῆς ἀθυμίας ἐγένετο" μετὰ γὰρ τὸ τῶν ὡρισμένων ἡμερῶν τέλος, θεασάμενος μηδὲν ἐχείνην ὑπομείνασαν τὴν πόλιν, τὴν μετ᾽ ὀδύνης “προσήνεγκε τῷ Θεῷ προσευχήν. ᾿Αλλ’ ὅμως καὶ «τούτῳ πάλιν μηχανᾶται παραψυχὴν, καὶ διά τινος αὐτῷ χολοχύνθης, ὡς αὐτὸς ἠθέλησε, παραυτίκα βλαστησάσης, καὶ ἐχταθείσης, καὶ κόμην ὅτι “προσφέρει. Τὸ δὲ,

e΄. « Katalipōn de d' tēn polin ho Iōnas ekathisen apenanti autēs, kai epoiēsen heautǭ skēnēn, kai ekathēto hypochatō autēs, heōs hou epidę̄ te estai tę̄ polei. n» Touto, de prōton genomenon, teleutaion tetheiken ho prophētēs. Diēgēsamenos gar tōn Nineuïpōn tēn metanoian, ēdoulēthē tautę̄ synapsai tēn theian philanthrōpian, kai tēn apo tautēs autǭ sym.- Thasan athymian. Entautha de ta metaxy genomena legei, hoti kēryxas exē)the tou asteōs, kai pēxamenos skēnēn to telos anemene tēs prorrhēseōs" touto de dilon hōs? pro tēs athymias egeneto" meta gar to tōn hōrismenōn hēmerōn telos, theasamenos mēden echeinēn hypomeinasan tēn polin, tēn met᾽ odynēs “prosēnenke tǭ Theǭ proseuchēn. ᾿All’ homōs kai «toutǭ palin mēchanatai parapsychēn, kai dia tinos autǭ cholochynthēs, hōs autos ēthelēse, parautika blastēsasēs, kai echtatheisēs, kai komēn hoti “prospherei. To de,

5. "And Jonah left the city and sat opposite it, and made himself a booth and sat under it, until he should see what would happen to the city." The prophet has put last what happened first. For having narrated the Ninevites' repentance, he wished to join to it God's kindness and the despondency that befell him because of it. Here he tells what happened in between: that after preaching he went out of the town, pitched a booth, and awaited the outcome of the prediction. And this clearly happened before his despondency; for after the end of the appointed days, seeing that the city had suffered nothing, he offered his prayer to God in distress. Nevertheless God again contrives consolation for him, through a gourd which, as he himself willed, sprang up at once, spread out, and put forth very full foliage. And the phrase

Jonah 4:5 (quotation, high confidence) · Jonah 4:6 (allusion, high confidence)

Notes and citation

Summary: Jonah's booth outside Nineveh is told out of order; it preceded his despondency, and God consoled him with a gourd.

Lemma: Jonah 4:5. The section ends in mid-sentence; the phrase is quoted in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 5.4.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/5-4-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/5-4-5

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

5.4.6PG 81

ς΄. « Πρυσέταξε Κύριος ὁ Θεὸς δ" χολοχύνθῃ, » τέθεικεν, οὐ φωνὴν ἐνταῦθα θείαν παραδηλῶν, ἀλλὰ διδάτχων, ὡς ἅμα τε ἠθέλησεν ὁ Θεὸς, καὶ τὸ φυτὸν εἰς τὸ εἶναι παρήχθη. Οὕτω καὶ ἄνω ἔφη « Προσἔταξεν ὁ Θεὸς χῆτει,» οὐ φωνῇ θείᾳ τοῦτο γεγενῆσϑαι λέγων, ἀλλὰ βουλῇ " πρόσταγμα γὰρ καλεῖ τὸ βούλημα. Οὕτως ὁ μακάριος ᾿Ιωνᾶς εὐθυμίαν ἀντὶ λύπης ἐδέξατο. ᾿Αλλὰ πάλιν ὁ Θεὸς ὑπὸ τὴν ἕω διά τινος σκώληκος τῆς κολοχύνθης διαφθείρας τὴν ῥί- Τούτου δὲ γενομένου, καὶ σφοδρότερον τῆς ἀκτῖνος, Ὦ κχατὰ τὸ εἰωθὸς, τῇ κεφαλῇ προσδαλούσης "

s΄. « Prysetaxe Kyrios ho Theos d" cholochynthę̄, » tetheiken, ou phōnēn entautha theian paradēlōn, alla didatchōn, hōs hama te ēthelēsen ho Theos, kai to phyton eis to einai parēchthē. Houtō kai anō ephē « Prosetaxen ho Theos chētei,» ou phōnę̄ theią touto gegenēsϑai legōn, alla boulę̄ " prostagma gar kalei to boulēma. Houtōs ho makarios ᾿Iōnas euthymian anti lypēs edexato. ᾿Alla palin ho Theos hypo tēn heō dia tinos skōlēkos tēs kolochynthēs diaphtheiras tēn rhi- Toutou de genomenou, kai sphodroteron tēs aktinos, Ō kchata to eiōthos, tę̄ kephalę̄ prosdalousēs "

6. "The Lord God commanded a gourd" he put down, not indicating here a divine voice, but teaching that as soon as God willed it, the plant was brought into being. So above too he said, "God commanded the sea monster", not saying that this happened by a divine voice but by his will; for he calls the will a command. So the blessed Jonah received good cheer instead of grief. But again God at dawn destroyed the root of the gourd by means of a worm … And when this had happened, and the sun's ray struck his head more violently than usual,

Textual problem in this passage: see the notes.

Jonah 4:6 (quotation, high confidence) · Jonah 4:7 (allusion, high confidence) · Jonah 1:17 (2:1 LXX) (quotation, high confidence)

Notes and citation

Summary: God's "command" to the gourd, as to the sea monster, means his will; the gourd cheers Jonah until God sends a worm to destroy it.

Lemma: Jonah 4:6, with a paraphrase of 4:7. "Above": Jonah 1:17 (LXX 2:1). A line is lost in the scan after "by means of a worm"; marked "…". The section ends in mid-sentence.

Cite (SBL): Theodoret, Comm. Proph. min. 5.4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/5-4-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/5-4-6

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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.

5.4.8PG 81

η΄. « Προσέταξε γὰρ "5 ὁ Θεὸς πνεύματι καύσωνος συγκαίοντι, καὶ ἐπάταξεν ὁ ἥλιος ἐπὶ τὴν κεφαλὴν δὶς ὀδύνην ἐπανῆλθε μείζονα, καὶ καθίστατο δ τῆς ζωτς τὸν θάνατον προαιρούμενος. ᾿Αλλ᾽ αὖθις ὁ καὶ τὸν ἁμαρτωλῶν χηδύμενος καὶ τῶν δικαίων προμηθοῦ. μένος, ἤρετο τὸν προφήτην, εἰ λίαν ἐπὶ τῇ χολοχύνθτ, λελύπηται- τοῦ δὲ τοῦτο πάσχειν ὁμολογήσαντος, ὡς καὶ θάνατον τούτου γε εἵνεκα τῇς ζωῆς προτιμᾶν" Σοὶ, φησὶν ὁ Θεὸς, χρῶμαι κριτῇ " σχόπηπον εἰ δίκαιον, σὲ μὲν ὑπὲρ τῆς χολοχύνθης ἀλγεῖν, ἔ; οὗ γεγένησαι γεωργὸς (οὖτα γὰρ ἐφύτευσαξς, οὔτε ἤρδευσας, ἀλλ᾽ ὑπὸ τὴν ἕω γενομένη, σκώληκος τῇ ὑστεραίᾳ καὶ ἡλίου γεγένηται παρανάλωμα), ἐμὲ ὃὲ ἀφειδῶς τοταύτῃ χρήσασθαι πόλει, ὑπ᾽ ἐμοῦ τὸ εἶνας λαδούσῃ, ἐν ἧ κατοικοῦσι πλείους ἢ δώδεκα μυριάδες ἀνθρώπων, οἵτινες οὐκ ἔγνωσαν δεξιὰν αὑτῶν, ἀριστερὰν αὑτῶν, καὶ κτήνη πολλά. Τοῦτο τοίνυν λογιζόμενος, θαύμασον τὴν φιλανθρωπίαν, ὡς τὸ εὖλογον ἔχουσαν. Τὸ δὲ, « Οὐκ ἔγνωσαν δεξιὰν αὐτῶν ἣ ἀριστερὰν αὑτῶν, » τινὲς ἐπὶ ἁπλότητος ἐξειλήφασιν᾿ ἐμοὶ δὲ δοκεῖ τὸ πλῆθος τῶν ἐνοικούντων νέο) αἰνίττεσθαι" καὶ ὁ σχοπὸ; δὲ τῶν εἰρημένων πρὸς ταύτην ἡμᾶς ποδηγεῖ τὴν διάνοιαν. Εἰ γὰρ οὐκ ἔδει, φησὶ, δέξασθαι τὴν τῶν ἁμαρτωλῶν μετάνοιαν, ἐχρῆν γοῦν οἶκτόν τινα λαθεῖν τοσούτων μυριάζων, οἷς διὰ τὸ νέον τῆς ἡλικίας, οὐ τῆς δεξιᾶς καὶ ἄρ!:στερᾶς χειρὸς ἡ γνῶσις ἐνετέύη. Πρὸς δὲ τούτοις καὶ κτήνη νικῶντα τὸν ἀριθμὰν ἡ πόλις ἔχει, οὐδε μίαν οὐδὲ αὐτὰ δίκην ὑπὲρ ἁμαρτημάτων ὀφείλοντα. Ὥσπερ οὖν τὰ κτήνη διὰ τοῦτο προστέθειχεν, οὕτω καὶ τὴν ἄωρον ἡλικίαν 57.» ὡς μήτε τούτων, μήτε ἐχείνων, ποινὴν ὑπὲρ ἁμαρτημάτων ἐνδίκως εἰσπραττομένων. Τῆς μὲν οὖν προφητείας τοῦτο τὸ τέλος. Ἡμεῖς δὲ τὸν ἀγαθὸν ἡμῶν Δεσπότην ὑμνήσωμεν, ὃς οὐ βουλόμενος τοῦ ἁμαρτωλοῦ τὸν θάνατον, ὡς τὸ ἐπιστρέψαι καὶ ζῆν αὐτὸν, καὶ λυπεῖν ἔστιν ὅτε τοὺς ἁγίους ἄνδρας ἀνέχεται, καὶ μὴ βουλομένων αὐτῶν ὀρέγει τὸν ἔλεον. Οὕτω; Ἠλία τοῦ πάνυ τὸν ὑετὸν ἐπισχόντος, αὑτὸς οἷόν τις πρεσδευτὴ : πα;γίνεται πρὸς τὸν δοῦλον, « Πορεύθητι, λέγων, καὶ ὄφθητι τῷ ᾿Αχαὰδ, καὶ δώσω τὸν ὑετὸν ἐπὶ προτὦπου τῆς γῆς. ν Τοσαύτης τοιγαροῦν ἡμερότητος ἀπολαύοντες, ταῖς εὐεργεσίαις ἁρμόττουσαν τὴν Ὑνώμτν ἐπιδειξώμεθα, καὶ κατὰ τοὺς θείους αὐτοῦ πολιτευσώμεθα νόμους, ἵνα δρεψώμεθα τοὺς ἀγαθοὺς Ὁ τούτων καὶ ἐπεράστους καρποὺς, χάριτι τοῦ Κυρίου “᾿ ἡμῶν Ἰητοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς; τοὺς αἰῶνας τῶν

ē΄. « Prosetaxe gar "5 ho Theos pneumati kausōnos synkaionti, kai epataxen ho hēlios epi tēn kephalēn dis odynēn epanēlthe meizona, kai kathistato d tēs zōts ton thanaton proairoumenos. ᾿All᾽ authis ho kai ton hamartōlōn chēdymenos kai tōn dikaiōn promēthou. menos, ēreto ton prophētēn, ei lian epi tę̄ cholochyntht, lelypētai- tou de touto paschein homologēsantos, hōs kai thanaton toutou ge heineka tę̄s zōēs protiman" Soi, phēsin ho Theos, chrōmai kritę̄ " schopēpon ei dikaion, se men hyper tēs cholochynthēs algein, e? hou gegenēsai geōrgos (outa gar ephyteusaxs, oute ērdeusas, all᾽ hypo tēn heō genomenē, skōlēkos tę̄ hysteraią kai hēliou gegenētai paranalōma), eme hoe apheidōs totautę̄ chrēsasthai polei, hyp᾽ emou to einas ladousę̄, en hē katoikousi pleious ē dōdeka myriades anthrōpōn, hoitines ouk egnōsan dexian hautōn, aristeran hautōn, kai ktēnē polla. Touto toinyn logizomenos, thaumason tēn philanthrōpian, hōs to eulogon echousan. To de, « Ouk egnōsan dexian autōn hē aristeran hautōn, » tines epi haplotētos exeilēphasin᾿ emoi de dokei to plēthos tōn enoikountōn neo) ainittesthai" kai ho schopo? de tōn eirēmenōn pros tautēn hēmas podēgei tēn dianoian. Ei gar ouk edei, phēsi, dexasthai tēn tōn hamartōlōn metanoian, echrēn goun oikton tina lathein tosoutōn myriazōn, hois dia to neon tēs hēlikias, ou tēs dexias kai ar!:steras cheiros hē gnōsis eneteuē. Pros de toutois kai ktēnē nikōnta ton arithman hē polis echei, oude mian oude auta dikēn hyper hamartēmatōn opheilonta. Hōsper oun ta ktēnē dia touto prostetheichen, houtō kai tēn aōron hēlikian 57.» hōs mēte toutōn, mēte echeinōn, poinēn hyper hamartēmatōn endikōs eisprattomenōn. Tēs men oun prophēteias touto to telos. Hēmeis de ton agathon hēmōn Despotēn hymnēsōmen, hos ou boulomenos tou hamartōlou ton thanaton, hōs to epistrepsai kai zēn auton, kai lypein estin hote tous hagious andras anechetai, kai mē boulomenōn autōn oregei ton eleon. Houtō? Ēlia tou pany ton hyeton epischontos, hautos hoion tis presdeutē : pa?ginetai pros ton doulon, « Poreuthēti, legōn, kai ophthēti tǭ ᾿Achaad, kai dōsō ton hyeton epi protōpou tēs gēs. n Tosautēs toigaroun hēmerotētos apolauontes, tais euergesiais harmottousan tēn Hynōmtn epideixōmetha, kai kata tous theious autou politeusōmetha nomous, hina drepsōmetha tous agathous Ho toutōn kai eperastous karpous, chariti tou Kyriou “᾿ hēmōn Iētou Christou, meth᾽ hou tǭ Patri hē doxa, syn hagiǭ Pneumati, nyn kai aei, kai eis? tous aiōnas tōn

8. "For God commanded a burning wind of scorching heat, and the sun struck on the head …" … he fell back into greater pain and set himself to prefer death to life. But again the one who cares for sinners and provides for the righteous asked the prophet whether he was very grieved over the gourd; and when he confessed that he felt this, so much as even to prefer death to life on account of it, God says: "I make you the judge. Consider whether it is just for you to grieve over the gourd, which you did not cultivate (for you neither planted it nor watered it; it came into being at dawn and the next day became the prey of a worm and of the sun), and for me not to spare so great a city, which received its being from me, in which live more than twelve myriads of human beings who did not know their right hand [or] their left, and many cattle. Reckon this, then, and marvel at my kindness, as having good reason." Some have understood "They did not know their right hand or their left" of simplicity; but to me it seems to hint at the multitude of young people living there, and the aim of what is said guides us to this meaning. For if, he says, I ought not to have accepted the repentance of sinners, I ought at least to have felt some pity for so many myriads, in whom, because of their youth, the knowledge of the right and left hand had not yet been implanted. Besides, the city also has cattle past numbering, which themselves owe no penalty for sins. Just as he added the cattle for this reason, so also the untimely age, since neither these nor those can justly be made to pay a penalty for sins. This, then, is the end of the prophecy. But let us praise our good Master, who, not willing the death of the sinner so much as that he should turn and live, sometimes bears even with holy men who are grieved, and holds out his mercy even when they do not wish it. So when the great Elijah held back the rain, he himself comes to his servant as a kind of envoy, saying: "Go and show yourself to Ahab, and I will give rain on the face of the earth." Enjoying such great gentleness, then, let us show a disposition that fits his benefits, and live according to his divine laws, so that we may gather their good and lovely fruits, by the grace of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages.

Textual problem in this passage: see the notes.

Jonah 4:8 (quotation, high confidence) · Jonah 4:9–10 (allusion, high confidence) · Jonah 4:11 (quotation, high confidence) · Ezek 33:11 (allusion, high confidence) · 1 Kgs 18:1 (quotation, high confidence)

Notes and citation

Summary: God answers Jonah's grief over the gourd by asking him to judge whether God should not spare Nineveh, full of children and cattle; Theodoret closes with praise of God's mercy.

Lemma: Jonah 4:8, with a paraphrase of 4:8–11 and a quotation of 4:11. The end of the lemma and the opening of the comment are lost in the scan among Latin debris and Migne's footnotes; marked "…". Theodoret takes those who do not know right from left to be young children. Quotations and allusions: Ezek 33:11, 1 Kgs 18:1.

Notes on the original text

Digital text corrected (Latin debris and Migne's footnotes (Migne's parallel column read as Greek letters); Migne's footnotes (variant readings) leaked into the text; stray marks): ὁοπηραι6η5, Ιοηραη μη ΐδ δὲ πηι} πιἰ βεγίοογα ΐς, δα ὧδ ἴῃ εις. 4. « οἱ οἱεογαΐδη, οἱ ἐεἰδι ἰδ αυῷ δα νἱ δ! οι, φυοὰ οἰ Ἰῃ0ηϑίγαη8, δε Ὧο0660ι8, φυδιηδάπιοι πὶ δ᾽ πὰ} ἃς θη πᾶπι οα- “ λάδε. ἃ Δἀὐ. δή. " ἀπ' ἐμοῦ. Εκ Α εἰ Ο εὐρρ!. "᾽ μοι. Π68. πη Α. "'᾽ με. 65. ἰν. "' Δ καὶ ἐξῆλθεν Ἵωνᾶς ἐκ τῆς πόλεως. 55 καί. θ65. ὴ Ο. δὲ ὁ Θεός, Π65. ἰδ }εἰ. 5" γάρ. Ο δύάϊι, φησί. ἰδη ἡμίθροπογοῖ. [9] Αἱ. ρεροδίογιιπη ον οἱ Δη να] δ (γἰσίδγοιγ οἢ δ ργοριιθία οομπίεβδυβ γαῖ, ἰΐὰ υἱ [ἰδ], τοὶ Ροία ργουδοί θαι οἱ γι! οι] αἰτ: « ηοη ορογίυἷ!, οοηνθη αὶ βαϊἔθπὶ τοὶ τ} πὶ πιΐρωτατον οἱ ἰναῖ, Ρδυίταγ, οἱ μ 6] ῃ 1888 → ; - - Α - » ᾿ -. ᾿ -.- ἐν, → ; ΠῚ Πος. σῆμ, ἃ, υκ δὲ καθ, ( ἀπελέγετο 51 ἡλ, ( διὰ. προστέθειχεν. Ἔξ. → .

Cite (SBL): Theodoret, Comm. Proph. min. 5.4.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/5-4-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/5-4-8

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Preface 6, chapter 0

6.0.1PG 81

Τῆ; τοῦ θεσπεσίου Μικαίου προφητείας μενος, τῆς Δεσποτιχῆς ἀνεμνήσθην φωνῆς, ἣν ἐν ποἷς ἱεροῖς ἀφῆκεν Εὐαγγελίοις, τῶν ᾿Ιουδαίων τραγῳδῶν τὴν μοχθηρίαν, καὶ ἀγνώμονα γνώμην" ε Ἱερουσαλὴμ, Ἱερουσαλὴμ,, ἡ ἀποκτείνουσα τοὺς προαὑτὴν, ποσάκις ἠθέλησα ἐπισυναγαγεῖν τὰ τέχνα σου, ὃν τρόπον ὄρνις ἐπισυνάγει τὰ νοσσία ἑαυτῆς ὑπὸ τὰς πτέρυγας, καὶ οὐκ ἠθελήσατε [ » Τοσούτοις γὰρ καὶ τοιούτοις ἀνδράσι τὴν προφητικὴν δωρησάμενος χάριν, τοῖς χαλεποῖς τοῦ Ἰσραὴλ ἰατροὺς ἐπέστησεν ἕλκεσι. Τούτων δὲ εἷς καὶ ὁ μακάριος Μικαίας, τὴν αὐτὴν ποιησάμενος πρόῤῥησιν τοῖς θαυμασίοις ἐκείνοις Ὡσηξ, καὶ Ἰωὴλ, καὶ ᾿Αμώς " κοινωνεῖ δὲ αὐτοῖς καὶ τοῦ χρόνου, εἰ καὶ σμικρῷ τινι προὔλαδον ἐκεῖνοι, ἐν τῇ Ὁζίου βασιλείᾳ τῆς προφητείας ἀρ. ξάμενοι " καὶ οὗτος γὰρ ἐν ἡμέραις Ἰωάθαμ, καὶ Ἄχαζ, καὶ Ἐζεχίου, βασιλέων Ἰούδα, εἶδεν ἃ εἶδξ περὶ Σαμαρείας καὶ Ἱερουσαλήμ ἐπὶ τούτων δὲ καὶ ὁ μακάριος προεφήτευσεν Ὡσηέ, Διὰ πλειόνων δὲ ὁ Δεσπότης Θεὸς ταυτὰ προαγορεύει, ἵνα τῶν προφητῶν αἰδεσθέντες τὸ πλῆθος οἱ τὴν ἀναλγησίαν νοσοῦντες, ὀψὲ γοῦν ποτε τῆς δυσσεδείας καὶ πονηρίᾳς 8 ἀπαλλαγῶσιν. "Ἄρχεται δὲ ὁ θειότατος Μικαία: οὕτω τῆς προφητείας “ -

Tē? tou thespesiou Mikaiou prophēteias menos, tēs Despotichēs anemnēsthēn phōnēs, hēn en pois hierois aphēken Euangeliois, tōn ᾿Ioudaiōn tragǭdōn tēn mochthērian, kai agnōmona gnōmēn" e Hierousalēm, Hierousalēm,, hē apokteinousa tous proautēn, posakis ēthelēsa episynagagein ta techna sou, hon tropon ornis episynagei ta nossia heautēs hypo tas pterygas, kai ouk ēthelēsate [ » Tosoutois gar kai toioutois andrasi tēn prophētikēn dōrēsamenos charin, tois chalepois tou Israēl iatrous epestēsen helkesi. Toutōn de heis kai ho makarios Mikaias, tēn autēn poiēsamenos prorrhēsin tois thaumasiois ekeinois Hōsēx, kai Iōēl, kai ᾿Amōs " koinōnei de autois kai tou chronou, ei kai smikrǭ tini prouladon ekeinoi, en tę̄ Hoziou basileią tēs prophēteias ar. xamenoi " kai houtos gar en hēmerais Iōatham, kai Achaz, kai Ezechiou, basileōn Iouda, eiden ha eidx peri Samareias kai Hierousalēm epi toutōn de kai ho makarios proephēteusen Hōsēe, Dia pleionōn de ho Despotēs Theos tauta proagoreuei, hina tōn prophētōn aidesthentes to plēthos hoi tēn analgēsian nosountes, opse goun pote tēs dyssedeias kai ponēriąs 8 apallagōsin. "Archetai de ho theiotatos Mikaia: houtō tēs prophēteias “ -

As I was [about to begin] the [interpretation] of the prophecy of the inspired Micah, I recalled the Master's voice, which he left in the holy Gospels, lamenting the wickedness and ungrateful mind of the Jews: "Jerusalem, Jerusalem, who kills the prophets [and stones those sent to] her, how often I wanted to gather your children, as a hen gathers her chicks under her wings, and you were not willing!" For having given the prophetic grace to so many men, and such men, he set physicians over the grievous wounds of Israel. One of these is the blessed Micah, who made the same prediction as those wonderful men Hosea, Joel, and Amos; and he shares their time too, even if they preceded him a little, beginning their prophecy in the reign of Uzziah; for he too saw what he saw concerning Samaria and Jerusalem in the days of Jotham, Ahaz, and Hezekiah, kings of Judah, and under these the blessed Hosea also prophesied. The Master God foretells the same things through several, so that those suffering from insensibility, out of respect for the number of the prophets, might at last be freed from impiety and wickedness. The most divine Micah begins his prophecy thus:

Textual problem in this passage: see the notes.

Matt 23:37 (quotation, high confidence) · Luke 13:34 (echo, medium confidence) · Mic 1:1 (allusion, high confidence)

Notes and citation

Summary: Theodoret introduces Micah as one of the many prophets God sent to heal Israel, a contemporary of Hosea, Joel, and Amos.

Preface to Micah. The opening words are partly lost in the scan; the bracketed words supply the sense. The quotation is Matt 23:37 (compare Luke 13:34); the dating follows Mic 1:1. Theodoret's description of the Jews follows his reading of the Gospel passage and is translated as written. The preface ends in mid-sentence; the lemma follows in the next section.

Notes on the original text

Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); Latin debris inside the name; OCR: νοσοῦντες broken by debris; OCR: προφητῶν broken by Latin debris; OCR: τραγῳδῶν broken by Latin debris; OCR: Ἱερουσαλὴμ broken by Latin debris; hyphenated word broken by debris; stray letters): γοοΐδ Το ΟΟΓθΔ 1115 811π|, 4181} ἢ 5808 οἀἰάϊι → ; τραγ- φο 115, δυσεβοτιιπὶ βαχαυ δι οἱ ᾿παγαίι πὶ δἰ πιαπὰ ῳδῶν → τραγῳδῶν; Ἱε- ἀχαφῥογδηβ; « Ο ἩΪΕΓΟΒΟΊ 18, ΠΠΘΡΟΒΟΙγ τᾶ, ρουσαλὴμ → Ἱερουσαλὴμ; 588, οἱ πο] υἶβι 8 δ,» Τοῖ οηἰηὶ οἱ ἰδηΐο8 νἱγοα πὰς → τὰς ; [εξ → ; δαπιϊγαὈ 165 → ; αὐ- ρὺ} τοῖς → αὐτοῖς; Β ῃἷς φυοᾳια ἷπ ἀΐθθυ8 ϑοδίμαπ!, οἱ Αομδβὶ, οἱ → ; πηλτία οἱ ΓΑχαξ → Ἄχαζ; ἀϊποίῃ τογογὶ αυΐ → ; προ- δ!φυδη(ο ἃ} ἱπιρίοἰδία δίψῃβ ἃ πιδι ἴα γθυθοᾶγοην φητῶν → προφητῶν; νος (μτ, σοῦντες → νοσοῦντες.

Cite (SBL): Theodoret, Comm. Proph. min. 6.0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-0-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

Preface 6, chapter 1

6.1.2PG 81

β΄. ε« ᾿Ακούσατε, λαοὶ πάντες, λόγους 4', καὶ προσ- ἐχέτω ἡ γῆ, καὶ πάντες οἱ κατοικοῦντες “ ἐν αὐτῇ, καὶ ἔσται 5 Κύριος "" ὁ Θεὸς ὑμῖν “5 εἰς μαρτύριον, Κύριος ἐξ οἴχου ἁγίου αὑτοῦ. ν» Ἐπειδὴ περὶ Σαμαρείας καὶ Ἱερουσαλὴμ ἔφη, πρὸ; αὐτὸν παρὰ τοῦ Θεοῦ τῶν ὅλων γεγενῆσθα! τοὺς λόγους "5, εἰκότως οὐ λαὸν, ἀλλὰ λαοὺς εἰς ἀχρώασιν δυναγείρει. Τὰς δὲ “' διῃρημένας εἰς δύο βασιλείας φυλὰς, οὐ λαὸν, ἀλλὰ λαοὺς ὀνομάζει, καὶ παρεγγνᾷ προσέχειν ἅπαντας τοὺς ἐχείνην οἰκοῦντας τὴν γῆν, ὡς τοῦ Δεσπότου Θεοῦ μαρτυρομένου, γκαὶ ἀπὸ τοῦ θείου νεὼ ὁ" ποιουμένου ποὺς λόγους.

b΄. e« ᾿Akousate, laoi pantes, logous 4', kai pros- echetō hē gē, kai pantes hoi katoikountes “ en autę̄, kai estai 5 Kyrios "" ho Theos hymin “5 eis martyrion, Kyrios ex oichou hagiou hautou. n» Epeidē peri Samareias kai Hierousalēm ephē, pro? auton para tou Theou tōn holōn gegenēstha! tous logous "5, eikotōs ou laon, alla laous eis achrōasin dynageirei. Tas de “' dię̄rēmenas eis dyo basileias phylas, ou laon, alla laous onomazei, kai parengną prosechein hapantas tous echeinēn oikountas tēn gēn, hōs tou Despotou Theou martyromenou, nkai apo tou theiou neō ho" poioumenou pous logous.

2. "Hear, all you peoples, my words, and let the earth give heed, and all who dwell in it; and the Lord God will be among you for a witness, the Lord from his holy house." Since he said that the words had come to him from the God of all concerning Samaria and Jerusalem, he fittingly gathers not a people but peoples to listen. He names the tribes divided into two kingdoms not a people but peoples, and he charges all who inhabit that land to give heed, since the Master God bears witness and speaks the words from the divine temple.

Mic 1:2 (quotation, high confidence)

Notes and citation

Summary: Micah summons the "peoples", the two divided kingdoms, to hear God's testimony from his temple.

Lemma: Mic 1:2.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); Migne's footnotes (variant readings); OCR: Σαμαρείας broken by Latin debris): Υκμ8. 2. « Λυδίθ, Ομ πο 5 → ; (Σ ἐγ! δέ. Αὶ → ; Σαοἱ ἀα ΠΙΕτοβοίγηνα αἰχὶι, δὰ 86 ἃ [)60 πῃ] νογβογιιτη ἰῃ 80 Γαδ πᾶ ἰδίυγανα Ομ 65. ἢ} 1Ππ|5 [ον Ταὴ ἱπ 0185, αἱ Διο ονοιι ἐϊ- Μὺἴῃ ἀπ ἴδε Γα μαρεία: → Σαμαρείας.

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-2

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.1.3PG 81

γ΄, δ. « Ἰδοὺ γὰρ Κύριος ἐκπορεύεται ἐκ τοῦ τόπου αὑτοῦ, καὶ χσταθήσεται, καὶ ἐπιδέσεται ἐπὶ τὰ ὕψη, τῆς γῆς. Καὶ σαλευθήσεται ὄρη ὑποκάτωθεν αὑτοῦ, καὶ αἱ κοιλάδες τακήσονται ὡς χηρὸς ἀπὸ προσώπου πυρὸς, καὶ ὡς ὕδωρ καταγόμενον ἐν καταδάσει. » Ὅτι οὐκ ἐν τόπῳ ὁ τῶν ὅλων Θεὸς (ἀσώματος γὰρ καὶ ἀπερίγραφος, καὶ φέρων τὰ σύμπαντα τῷ ῥήματι τῆς δυνάμεως αὑτοῦ), ὑπὸ τῆς θείας Γραφῆς διδασκόμεθα. Ἐπειδὴ δὲ ἐν τῇ Ἱερουσαλὴμ τὴν ἐπιφάνειαν ἐποιεῖτο, τόπος αὐτοῦ ὁ νεὼς εἰκότως προσαγορεύεται. Οὕτω γὰρ καὶ διὰ τοῦ μεχάλου Μωσέως νομοθετεῖ" « Οὐκ ἕξεστέ "6 σοι ποιῆσαι τὸ Πάσχα ἐν μιᾷ τῶν πόλεών σου, ἀλλ᾽ ἣ εἰς τὸν τόπον, ὃν ἂν ἐκλέξηται Κύριος ὁ Θεός σον. ν Ἐκ τούτου τοῦ τόπου φησὶν αὐτὸν ὁ προρήτης ρΞύτοθαι, καὶ τῶν ὑψηλῶν ἐπιδαίνειν τόπων, καὶ σείειν τὰ ὄρη τῇ παρουσίᾳ, καὶ τήχειν τὰς χοιλάξας κηροῦ δίκην πυρὶ προσπελάζοντος. Ταῦτα δὲ καὶ κατὰ τὸ ῥητὸν γίνεται βουλομένου τοῦ Θεοῦ, καὶ τροπικῶς νοούμενα τὴν ἀλήθειαν ἔχει. “θρη γὰρ σειόμενα ποὺς ἐπὶ δυναστείᾳ μεγαλοφρονοῦντας καὶ τηχομέγνας, τῶν ἀρχομένων τὸ πλῆθος, οἵ δίκην χοιλάδων ὄρεσιν ὑποκειμένων ὑπὸ τὴν τῶν δυνασιενόντων ἐξουσίαν τελοῦσι “ καὶ ὕδατι δὲ παραπλησίως, ῥοίζῳ κατὰ τοῦ πρανοῦς φερομένῳ, τὰς πιμωρίας τοῖς ἀξίοις ἐπάγει. Καὶ τὴν αἰτίαν διδάσκων. πάντα ταῦτα, καὶ δι' ἁμαρτίαν οἴχου Ἱσρχήλ. ν» Εἶτα δεικνὺς τῆς ἀπεθείας καὶ τῆς ἁμαρτίας τὸν τρόπον, κατ᾽ ἐρώτησιν καὶ ἀπόχριτιν ποιεῖται τὸν ἔλεγχον. ε« Τίς ἢ ἀσέθεια οἴχου Ἰαχώδ; οὐκὶ 75 Σαμάρεια; Καὶ τίς ἡ ἁμαρτία οἴχον Ἰούδα; οὐκὶ Ἱερουσαλήμ; ν» Οἱ μὲν Ὑὰρ Σαμάρειαν εἰδώλων ἐνέπλησαν " οἱ δὲ τὴν Ἴξρουσαλῖυ. οἰκοῦντες, καὶ τὸν θεῖον νόμον ἐν τῷ νεῷ παιδευόμενοι, παρανομίᾳ διετέλουν συζῶντες. Προσεκτέον ὃ » ὅτι ὃν ἄνω οἶκον ᾿Ισραὴ.} ὠνόμασε, τοῦτον κατιὼν οἶκον ᾿Ιούδα κέκληκε. Καὶ τὰς μὲν δέκα φυλὰς οἶκον Ιακὼδ προσηγόρευσε, τῷ φυσικῷ χρησάμενος ὀνόματι " τὸ δὲ πνευματικὸν ὄνομα, τὸ τοῦ Ἰσραὴ 1, ἐπιτέθειχε τῷ Ἰούδᾳ, ἐπειδὴ τὸν θεῖον ἔχοντὲς νεὼν εἶχον πολλοὺς εὐσεθδεῖς.

g΄, d. « Idou gar Kyrios ekporeuetai ek tou topou hautou, kai chstathēsetai, kai epidesetai epi ta hypsē, tēs gēs. Kai saleuthēsetai orē hypokatōthen hautou, kai hai koilades takēsontai hōs chēros apo prosōpou pyros, kai hōs hydōr katagomenon en katadasei. » Hoti ouk en topǭ ho tōn holōn Theos (asōmatos gar kai aperigraphos, kai pherōn ta sympanta tǭ rhēmati tēs dynameōs hautou), hypo tēs theias Graphēs didaskometha. Epeidē de en tę̄ Hierousalēm tēn epiphaneian epoieito, topos autou ho neōs eikotōs prosagoreuetai. Houtō gar kai dia tou mechalou Mōseōs nomothetei" « Ouk hexeste "6 soi poiēsai to Pascha en mią tōn poleōn sou, all᾽ hē eis ton topon, hon an eklexētai Kyrios ho Theos son. n Ek toutou tou topou phēsin auton ho prorētēs rXytothai, kai tōn hypsēlōn epidainein topōn, kai seiein ta orē tę̄ parousią, kai tēchein tas choilaxas kērou dikēn pyri prospelazontos. Tauta de kai kata to rhēton ginetai boulomenou tou Theou, kai tropikōs nooumena tēn alētheian echei. “thrē gar seiomena pous epi dynasteią megalophronountas kai tēchomegnas, tōn archomenōn to plēthos, hoi dikēn choiladōn oresin hypokeimenōn hypo tēn tōn dynasienontōn exousian telousi “ kai hydati de paraplēsiōs, rhoizǭ kata tou pranous pheromenǭ, tas pimōrias tois axiois epagei. Kai tēn aitian didaskōn. panta tauta, kai di' hamartian oichou Hisrchēl. n» Eita deiknys tēs apetheias kai tēs hamartias ton tropon, kat᾽ erōtēsin kai apochritin poieitai ton elenchon. e« Tis ē asetheia oichou Iachōd? ouki 75 Samareia? Kai tis hē hamartia oichon Iouda? ouki Hierousalēm? n» Hoi men Hyar Samareian eidōlōn eneplēsan " hoi de tēn Ixrousaliy. oikountes, kai ton theion nomon en tǭ neǭ paideuomenoi, paranomią dieteloun syzōntes. Prosekteon ho » hoti hon anō oikon ᾿Israē.} ōnomase, touton katiōn oikon ᾿Iouda keklēke. Kai tas men deka phylas oikon Iakōd prosēgoreuse, tǭ physikǭ chrēsamenos onomati " to de pneumatikon onoma, to tou Israē 1, epitetheiche tǭ Ioudą, epeidē ton theion echontes neōn eichon pollous eusethdeis.

3, 4. "For behold, the Lord goes out from his place, and he will come down and tread upon the heights of the earth. And the mountains will be shaken beneath him, and the valleys will melt like wax before fire, and like water rushing down a slope." That the God of all is not in a place (for he is incorporeal and uncircumscribed, and bears all things by the word of his power), we are taught by the divine Scripture. But since he made his appearance in Jerusalem, the temple is fittingly called his place. For so he legislates through the great Moses too: "You may not make the Passover in one of your cities, but only in the place which the Lord your God will choose." From this place, the prophet says, he goes forth and treads upon the high places, shakes the mountains by his presence, and melts the valleys like wax brought near the fire. These things both happen literally when God wills, and also hold the truth when understood figuratively. For he calls the mountains that are shaken those who think proudly of their power, and the melting valleys the multitude of subjects, who, like valleys lying below mountains, are under the authority of the powerful; and like water rushing with a roar down a slope he brings the punishments on those who deserve them. And teaching the reason: 5. "[For the impiety of Jacob are] all these things, and for the sin of the house of Israel." Then, showing the manner of the impiety and of the sin, he makes his rebuke by question and answer: "What is the impiety of the house of Jacob? Is it not Samaria? And what is the sin of the house of Judah? Is it not Jerusalem?" For the one filled Samaria with idols; and those who lived in Jerusalem, though taught the divine law in the temple, went on living in lawlessness. One should note that what he named above "the house of Israel" he called, as he went on, "the house of Judah". He named the ten tribes the house of Jacob, using the natural name; but the spiritual name, that of Israel, he gave to Judah, since, having the divine temple, they had many pious people.

Textual problem in this passage: see the notes.

Mic 1:3–4 (quotation, high confidence) · Mic 1:5 (quotation, high confidence) · Heb 1:3 (allusion, high confidence) · Deut 16:5–6 (quotation, high confidence)

Notes and citation

Summary: God, who is in no place, is said to come out from his temple to shake the proud and judge Samaria's idolatry and Jerusalem's lawlessness.

Lemmas: Mic 1:3–4 and 1:5. The opening words of the lemma of 1:5 are lost in the scan among Latin debris and are supplied in brackets from the LXX. References: Heb 1:3; Deut 16:5–6.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); hyphenated word broken by a marginal letter; marginal letter): Θεὸς Β (ἀσώματος → Θεὸς (ἀσώματος; ἐρη ΡΙο ᾿πδι αι}, ἴῃ. ἀϑϑί υἷ5. ἰμἰ φι αι}9ὺ8 ν γϑαδα δα», εἰμ γΕβρ. 0. « Εἰ νου ϊξαπν ϑαιμδγίμη ἴθ’ ροσ Υἢ 5 οι! χΥν δ, θ. → ; Προσ- Ὁ εχτέον → Προσεκτέον.

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.1.6PG 81

ς΄. « Καὶ θήσομαι Σαμάρειαν εἰς ὁπωροφυλάκιον “1 ἀγροῦ, καὶ εἰς φυτείαν ἀμπελῶνο:, καὶ χκατασπάσω εἰς χάος τοὺς λίθους αὐτῆς, καὶ τὰ θεμέλια αὐτῆς ἀποκαλύψω. » Τοσαύτῃ γὰρ ἐρημίᾳ παραδοθήσεται, ὡς φρούδους μὲν αὐτῆς καὶ παντελῶς ἀφανεῖς γενέσθαι τοὺς λίθους " ἀνιὶ δὲ ἀγορῶν" καὶ ἀγνιῶν, καὶ οἰκιῶν, τοὺς τῶν ἀμπέλων λαδεῖν ὀρχάτους, ὥστε καὶ σκηνάς τινα; τῶν ἀμπέλων τοὺς φύλακας ἐν αὐτῇ χαταπῆξαι. Ἔχ βάθρων δὲ καὶ τὰ τῶν εἰδώλων ἀνα-

s΄. « Kai thēsomai Samareian eis hopōrophylakion “1 agrou, kai eis phyteian ampelōno:, kai chkataspasō eis chaos tous lithous autēs, kai ta themelia autēs apokalypsō. » Tosautę̄ gar erēmią paradothēsetai, hōs phroudous men autēs kai pantelōs aphaneis genesthai tous lithous " anii de agorōn" kai agniōn, kai oikiōn, tous tōn ampelōn ladein orchatous, hōste kai skēnas tina? tōn ampelōn tous phylakas en autę̄ chatapēxai. Ech bathrōn de kai ta tōn eidōlōn ana-

6. "And I will make Samaria a hut for guarding the fruit of a field, and a planting of a vineyard, and I will pull down her stones into the abyss, and I will lay bare her foundations." For she will be handed over to such desolation that her stones will vanish and disappear entirely, and the rows of vines will take the place of her marketplaces, streets, and houses, so that the vine-keepers pitch huts in her. And from their foundations the … of the idols …

Textual problem in this passage: see the notes.

Mic 1:6 (quotation, high confidence)

Notes and citation

Summary: Samaria will be so utterly destroyed that vineyards will grow where its streets stood.

Lemma: Mic 1:6. The section ends in mid-sentence, with words lost in the scan.

Notes on the original text

Digital text corrected (Latin debris; Migne's footnotes (variant readings) and Latin debris): δέ, Ο οἱ Εὶ γάρ. 48 Ε ναοῦ. ΦΑ καταφερόμενον. [9 οὐκ ἔξεστι, χ. τ᾿ λ Αἰΐα → ; Αὶ οπβΙοἀΐδηι ἴῃ ΔριΌ. οἱ ἔπι ρα! οῆοδι υἱπϑῶ; οἱ → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-6

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.1.7PG 81

ζ΄. « Καὶ πάντα" τὰ μισθώματα αὐτῆς ἐμπρήσουσιν ἐν πυρὶ, καὶ πάντα τὰ εἴδιυλα αὐτῆς θήσομαι εἰς ἀφανισμόν" διότι ἐκ μισθωμάτων πόρνης 7" συνἤγαγεν αὐτὰ 5, καὶ ἐκ μισθωμάτων πορνείας ὁυυἐστρεψεν 16,» Ἐπειδὴ γὰρ ἐμὲ καταλιποῦσα τὴν τῶν εἰδώλων θεραπείαν προείλετο, καὶ οἷόν τινα μισθὸν τοῖς εἰδώλοις προσφέρουσα, καὶ βωμοὺς ἐδείματο καὶ τεμένη, καὶ ἀναθημάτων" προσενένοχε πλῆθος, καὶ ταῦτα σὺν αὐτῇ "5 παραδιύσω τοῖς πολεμίοις " τοῦτο δὲ αὐτῆς 5 καὶ διὰ Ἰεζεκιὴλ ἐγκαλεῖ τὸν προφήτου" « Ἐγένετο γάρ σοι, φησὶν, ἐναντία παρὰ πάσας τὰς γυναῖκας τὰς ὁμοίας σοι, ὅτι γυνὴ πόρνη μισθὸν λαμθάνει, σὺ δὲ μισθὸν ἐδίδους τοῖς ἐρασταῖς σου. » Εἰχὺὸς δὲ καὶ τὰς πορνευου ἐνας γυναΐῖχας αἰνίττεσθαι, αἵ τῆς ἀκολασίας κομι-. ζόμεναι τὸν μισθὸν, τὰς ἐντεῦθεν ἀπαρχὰς τῷ ἀκολάστῳ πρσσέφερον δαίμονι. Τοῦτο γὰρ καὶ μέχρι τοῦ παρόντος ποιεῖν τολμῶσί τινες.

z΄. « Kai panta" ta misthōmata autēs emprēsousin en pyri, kai panta ta eidiyla autēs thēsomai eis aphanismon" dioti ek misthōmatōn pornēs 7" synēgagen auta 5, kai ek misthōmatōn porneias houyestrepsen 16,» Epeidē gar eme katalipousa tēn tōn eidōlōn therapeian proeileto, kai hoion tina misthon tois eidōlois prospherousa, kai bōmous edeimato kai temenē, kai anathēmatōn" prosenenoche plēthos, kai tauta syn autę̄ "5 paradiysō tois polemiois " touto de autēs 5 kai dia Iezekiēl enkalei ton prophētou" « Egeneto gar soi, phēsin, enantia para pasas tas gynaikas tas homoias soi, hoti gynē pornē misthon lamthanei, sy de misthon edidous tois erastais sou. » Eichyos de kai tas porneuou enas gynaïichas ainittesthai, hai tēs akolasias komi-. zomenai ton misthon, tas enteuthen aparchas tǭ akolastǭ prssepheron daimoni. Touto gar kai mechri tou parontos poiein tolmōsi tines.

7. "And all her hires they will burn with fire, and all her idols I will make a desolation; because from the hires of a harlot she gathered them, and from the hires of harlotry she has returned them." For since she abandoned me and preferred the worship of idols, and, as though offering a kind of hire to the idols, built altars and precincts and offered a multitude of votive gifts, I will hand these too over to the enemies along with her. He accuses her of this through the prophet Ezekiel too: "For you were the opposite," he says, "of all women like you; for a harlot receives a hire, but you gave hire to your lovers." It is likely that he also hints at the women who prostituted themselves, who, when they received the wages of their licentiousness, offered the firstfruits of them to the licentious demon. For some dare to do this even to the present day.

Mic 1:7 (quotation, high confidence) · Ezek 16:33–34 (quotation, medium confidence)

Notes and citation

Summary: Samaria's idols, bought like a harlot's wages, will be burned; Theodoret also sees an allusion to temple prostitution.

Lemma: Mic 1:7. The quotation is a free citation of Ezek 16:33–34.

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-7

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.1.8PG 81

η΄. ε Ἕνεχεν τούτου, φησὶ, χόψεται καὶ θρηνήσει" πορεύσεται ἀνυπόδητος καὶ γυμνή" ποιήσεται κοπετὸν ὡς δρακόντων, καὶ πένθος ὡς θυγατέρων Σειρήνων. » Ποιήσει δὲ τὴν τοῦ πένθους ὑπερδολὴν ἡ τῆς

ē΄. e Henechen toutou, phēsi, chopsetai kai thrēnēsei" poreusetai anypodētos kai gymnē" poiēsetai kopeton hōs drakontōn, kai penthos hōs thygaterōn Seirēnōn. » Poiēsei de tēn tou penthous hyperdolēn hē tēs

8. "Because of this," he says, "she will beat her breast and lament; she will go barefoot and naked; she will make a lament like serpents and a mourning like daughters of Sirens." The excess of the mourning will be caused by the …

Mic 1:8 (quotation, high confidence)

Notes and citation

Summary: Samaria will mourn its ruin with wailing like serpents and Sirens.

Lemma: Mic 1:8. The comment breaks off in the scan; it continues in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-8

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.1.9PG 81

θ΄, ε Ὅτι χατεχράτησεν ἡ πληγὴ αὐτῆς διότι ἦλθεν" ἕως Ἰούδα, καὶ ἥψατο ἕως πύλης λαοῦ μου, ἕως ᾿Ἱερουσαλήμ. » Διὰ τούτων προσημαίνει τῶν Ἅτσυβίων τὴν ἔφοδον, Θεγλαθφαλασὰρ, Σενναχηρείμ" οἱ μὲν γὰρ τὰς δέκα φυλὰς ἐξανδραρεὶμ τὴν Λάκις 5 καὶ τὰς ἄλλας πόλεις τῆς Ἰδυμέχρι δὲ τῶν τῇς Ἱερουσαλὴμ πυλῶν μετὰ Ῥαψάχου πέμψας τῆς στρατιᾶς "" πὸ πλεῖστον, τῇ πείρᾳ μεμάθηκεν, ὡ; οὐδενὸς πβριέσται μὴ βουλομένου Θεοῦ. Τὸ δὲ, « Ποιήσεται ὡς χοκενὸν δρακόντων, καὶ πένθος ὡς θυγα- τέρων Σειρήνων, » εἴρηκεν δ᾽ ἀπὸ τῶν ἐν τοῖς μύθοις ἐκ βουληθείς. Ἐπειδὴ γὰρ εἰώθασι καὶ μετά τινος μέλους οἱ πενθοῦντες θρηνεῖν, καὶ δίκην δρακόντων συριττόντων ἐκ τῆς πυρπολουμένης καρδίας ἀναπέμπειν τὸ πνεῦμα, καὶ μετά τινος βίας τοῦτο προαφέρειν τε καὶ προΐεσθαι, τέθεικεν ἐκείνας τὰς προεἰρημένας εἰκόνας. Ἐ πειδὴ δὲ ἀλγεῖν ἁπάπαις ταῖς τοῦ Ἰσραὴλ φυλαῖς προηγόρευσε, προεώρα δὲ τοὺς ἀλλοφύλους τοῖς τούτων ἐφησθησομένους κακοῖς, πρὸς αὐτοὺς τρέπει τὸν λόγον, καί φησιν" 1. «Οἱ ἐν Γὲθ, μὴ μεγαλύνεσθε, καὶ οἱ Ἐναχὶμ, μὴ ἀνοικοδομεῖτε ἐξ οἴχου χαταγέλωτα δ " γῆν χαταπάσσασθε εἰς τὸν χαταγέλωτα ὑμῶν. » Μὴ μεγαφρονεῖτε, ταῖς τούτων συμφοραῖς ἐφηδόμενοι, ὡς αὖτοὶ μένοντες ἀχήρατοι " ἀλλ᾽ ἀντὶ τοῦ γέλωτος, ᾧ κατὰ τῶν Ἰσραηλιτῶν χέχρησθε, γῆν χαταπαττόμενοι τὰς οἰκείας ὁλοφύρεσθε συμφοράς. Ἐναχὶμ. δὲ οὗχ, ὥς τινες ὑπέλαδον, ἄλλη τις πόλις ἐστὶ παρὰ τὴν Γὲθ, ἀλλὰ τοὺς ἐνοικοῦντας τὴν Γὲθ, Ἐνγακχὶμ ὀνομάζει, ὡς ᾿Ενὰχ τοῦ γίγαντος ἀπογόνους ὄντας. Καὶ τοῦτο πολλαχόθεν μαθεῖν δυνατὸν παρὰ τῆς θείας Γραφῆς.

th΄, e Hoti chatechratēsen hē plēgē autēs dioti ēlthen" heōs Iouda, kai hēpsato heōs pylēs laou mou, heōs ᾿Hierousalēm. » Dia toutōn prosēmainei tōn Hatsybiōn tēn ephodon, Theglathphalasar, Sennachēreim" hoi men gar tas deka phylas exandrareim tēn Lakis 5 kai tas allas poleis tēs Idymechri de tōn tę̄s Hierousalēm pylōn meta Rhapsachou pempsas tēs stratias "" po pleiston, tę̄ peirą memathēken, hō? oudenos pbriestai mē boulomenou Theou. To de, « Poiēsetai hōs chokenon drakontōn, kai penthos hōs thyga- terōn Seirēnōn, » eirēken d᾽ apo tōn en tois mythois ek boulētheis. Epeidē gar eiōthasi kai meta tinos melous hoi penthountes thrēnein, kai dikēn drakontōn syrittontōn ek tēs pyrpoloumenēs kardias anapempein to pneuma, kai meta tinos bias touto proapherein te kai proïesthai, tetheiken ekeinas tas proeirēmenas eikonas. E peidē de algein hapapais tais tou Israēl phylais proēgoreuse, proeōra de tous allophylous tois toutōn ephēsthēsomenous kakois, pros autous trepei ton logon, kai phēsin" 1. «Hoi en Geth, mē megalynesthe, kai hoi Enachim, mē anoikodomeite ex oichou chatagelōta d " gēn chatapassasthe eis ton chatagelōta hymōn. » Mē megaphroneite, tais toutōn symphorais ephēdomenoi, hōs autoi menontes achēratoi " all᾽ anti tou gelōtos, hǭ kata tōn Israēlitōn chechrēsthe, gēn chatapattomenoi tas oikeias holophyresthe symphoras. Enachim. de houch, hōs tines hypeladon, allē tis polis esti para tēn Geth, alla tous enoikountas tēn Geth, Engakchim onomazei, hōs ᾿Enach tou gigantos apogonous ontas. Kai touto pollachothen mathein dynaton para tēs theias Graphēs.

9. "For her blow has prevailed; for it has come as far as Judah, and has reached as far as the gate of my people, as far as Jerusalem." By this he foretells the attack of the Assyrians, Tiglath-pileser and Sennacherib: for the one [enslaved] the ten tribes, and [Sennacherib, having taken] Lachish and the other cities of Judea and sent the greater part of his army with Rabshakeh as far as the gates of Jerusalem, learned by experience that he will overcome no one if God does not will it. "She will make a lament like serpents and a mourning like daughters of Sirens" he said, wishing [to take an image] from those in the myths. For since mourners are accustomed to lament with a kind of melody, and, like hissing serpents, to send up their breath from a burning heart and to bring it out and release it with a kind of force, he set down those images mentioned above. And since he had foretold that all the tribes of Israel would grieve, and foresaw that the foreigners would gloat over their evils, he turns his discourse to them and says: 10. "You in Gath, do not exalt yourselves; and you Enakim, do not rebuild a laughingstock from the house; sprinkle earth on yourselves for your laughingstock." Do not think highly of yourselves, rejoicing at their calamities as though you remain untouched; but instead of the laughter you used against the Israelites, sprinkle yourselves with earth and lament your own calamities. Enakim is not, as some supposed, another city besides Gath; but he names those who live in Gath Enakim, as being descendants of Anak the giant. This can be learned from many places in the divine Scripture.

Textual problem in this passage: see the notes.

Mic 1:9 (quotation, high confidence) · Mic 1:8 (quotation, high confidence) · Mic 1:10 (quotation, high confidence) · 2 Kgs 15:29 (allusion, high confidence) · 2 Kgs 18:13–17 (allusion, high confidence) · Josh 11:22 (allusion, medium confidence)

Notes and citation

Summary: The Assyrian blow will reach Jerusalem itself; the Philistines of Gath, descendants of the giant Anak, must not gloat but mourn their own coming disasters.

Lemmas: Mic 1:9 and 1:10, with a further comment on 1:8 ("like daughters of Sirens": Theodoret explains the image as drawn from the myths). Words are lost in the scan in the account of the Assyrian kings and of the Sirens; bracketed words supply the sense. History: 2 Kgs 15:29; 18:13–17. On the Anakim at Gath, compare Josh 11:22.

Notes on the original text

Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); Latin debris and Migne's footnotes (variant readings)): 6}π|5 γανοαῦο. » Τα ν δἰ ναϑι δι] ἰγλδΔοίιν, πὲ αἵἥυς ἰπ [στον υπὶ,, οἱ υἱσογαπι,, οἱ ἀοπιθγιπι 6 65 ἰπ 68 οὐ! δο 5 πιιἰμ 6 δὰ πὶ ἀπ 180}. Ἰυσοῦδὶς,, δῖ. ἀἰ ει! οδαία οἱ πα ἰα : (δοῖοὶ πίῃ. ν ν Ῥὸν [10 6᾽ δὲ γεγο εἴ ποία. → ; Ὁ χαδϑεὶ δ) ἀταπη Βίγεπυπὶ., » → ; εἰγουπιίογπσοίν ἰη [Δ50]}}5, πη γοῦ 5 πιδαηῖεν δἰ πον ἀγϑοοθθᾺ ὁα φϑί θα ἐοράο 8Δη Β ἢ ἐλ εὐ υἱοϊεμεπ αυλόαπι θυ 6 οὔθγγο εἴ οἰ 12 Καὶ πάντα. χ. τ. Δ. Α ῥγῶνη., Καὶ πάντα τὰ γλυπτὰ Πγ05.. δ]. 16 ἢ). ἐπέστρεψεν. αὶ αὐτῷ. 79 ὁ αὐτοῖς. Β΄ ὦ ἦλθον, δ' Οἱ Λάχης. "5 Ο στρατείας. 5 εἴρ,, χ το λὶ Υιὰν μ. τἀ εἰ ργνίδεναι Δ] οπβοιλ5 1 0,88. ἀδ ᾿οτυπὶ Ἰη4}18. Α → ; νι 681 βοὰ ἐἷγα αγ. γογθογιπὶ οοπβίναοιἶο ἐπ ρ] ἰς 48 ὁδὶ, εἰ να 6 ο}- [δ )ἱ → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-9

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.1.11PG 81

ια΄, ε Κατοικούσης δ᾽ καλῶς. » Καθελῶ τὰ; πόλεις αὐτῇς. Οὐδὲν γὰρ ὑμς ὀνήσει, οὔτε τῶν οἶκοδομημάτων τὸ κάλλος, οὔτε ἡ τῶν χωρίων ἀσφάλεια" ἀλλ' ἀνάστατο! ὑμῶν αἱ πόλεις γενήσονται, ε Οὐκ νον αὐτῆς" λήψεται ἐξ ὑμῶν πληγὴν ὀδύνης.» Ἐπειδὴ συναλγῆσαι ὑμῖν οὐκ ἠθέλησε, καὶ ταῖς ὑμετέραις σωφρονισθῆναι παιδείαις, κοινωνήσει ὑμῖν ἄκουσα τῆς συμφορᾶς" μία δὲ τῶν γειτονενουσῶν αὐτοῖς πόλεων ἦν ἡ Αἰνάν. ὃ

ia΄, e Katoikousēs d᾽ kalōs. » Kathelō ta? poleis autę̄s. Ouden gar hyms onēsei, oute tōn oikodomēmatōn to kallos, oute hē tōn chōriōn asphaleia" all' anastato! hymōn hai poleis genēsontai, e Ouk non autēs" lēpsetai ex hymōn plēgēn odynēs.» Epeidē synalgēsai hymin ouk ēthelēse, kai tais hymeterais sōphronisthēnai paideiais, koinōnēsei hymin akousa tēs symphoras" mia de tōn geitonenousōn autois poleōn ēn hē Ainan. ho

11. "[She who] dwells [in her] fair [cities] …" I will take down her cities. For neither the beauty of your buildings nor the security of your places will benefit you; but your cities will be laid waste. "[She who dwells in Sennaar] did not [come out to mourn the house next to] her; she will receive from you a blow of pain." Since she would not grieve with you or be brought to her senses by your chastisements, she will share your calamity against her will. Ainan was one of the cities neighboring them.

Textual problem in this passage: see the notes.

Mic 1:11 (quotation, high confidence)

Notes and citation

Summary: The neighboring towns that would not grieve with Israel will share its disaster.

Lemma: Mic 1:11. Words of the lemma are lost in the scan and are supplied in brackets from the LXX; Theodoret's comment names the town "Ainan".

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-11

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.1.12PG 81

ιβ΄. « Τίς ἤρξατο εἰς ἀγαθὰ κατοιχούσῃ ὀδύνας; » Ἐντεῦθεν πρὸς τὴν Ἱερουσαλὴμ μεταφέρει τὸν λόγον" ἔστι δὲ ἡ σύνταξις τῶν ῥητῶν συμπεπλεγμένη καὶ λίαν ἀσαφής. Χρὴ τοίνυν οὕτω συντάξαντας εὑρεῖν τὴν διάνοιαν" «Τὶς ἤρξατο εἰς δ᾽ ὀδύνας χατοιχούτῃ ἀπολαυούσῃ, καὶ εὐπραξίας πολλῖις, τίς αἴτιος ἐγέγετο τῶν συμφορῶν; Δεΐῖξαι δὲ βούλεται, ὡς οὐκ ἄνθρωπος αὐτῇ, ἀλλ' αὐτὸς ὁ τῶν ὅλων Θεὸς, ἐπάγει τὰς τιμωρίας, ποινὴν πραττόμενος ὧν ἢσέδησε. Τούτου χάριν ἐπάγει" « Ὅτι χατέδη κακὰ παρὰ Κυρίου ἐπὶ πύλας Ἱερουσαλήμ. » Καὶ δεικνὺς ποῖα καῦτα, προστέθεικε “

ib΄. « Tis ērxato eis agatha katoichousę̄ odynas? » Enteuthen pros tēn Hierousalēm metapherei ton logon" esti de hē syntaxis tōn rhētōn sympeplegmenē kai lian asaphēs. Chrē toinyn houtō syntaxantas heurein tēn dianoian" «Tis ērxato eis d᾽ odynas chatoichoutę̄ apolauousę̄, kai eupraxias polliis, tis aitios egegeto tōn symphorōn? Deïixai de bouletai, hōs ouk anthrōpos autę̄, all' autos ho tōn holōn Theos, epagei tas timōrias, poinēn prattomenos hōn ēsedēse. Toutou charin epagei" « Hoti chatedē kaka para Kyriou epi pylas Hierousalēm. » Kai deiknys poia kauta, prostetheike “

12. "Who has begun [to bring] pains on her who dwells for good things?" From here he turns his discourse to Jerusalem. The construction of the words is involved and very unclear; one must therefore arrange it as follows to find the meaning: "Who has begun [to bring] pains on her who dwells …", that is, who became the cause of the calamities for her who enjoyed [good things] and much prosperity? He wishes to show that it is not a human being but the God of all himself who brings the punishments upon her, exacting the penalty for her impiety. For this reason he adds: "For evils came down from the Lord upon the gates of Jerusalem." And showing what these are, he added:

Textual problem in this passage: see the notes.

Mic 1:12 (quotation, high confidence)

Notes and citation

Summary: It is God himself, not any human enemy, who brings disaster on prosperous Jerusalem.

Lemma: Mic 1:12. A few words are lost in the scan in Theodoret's rearrangement of the verse; marked "…". The section ends in mid-sentence; the lemma follows in the next section.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel column read as Greek letters)): πο οἱ, ἃ μι (πεῖ δι → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-12

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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.

6.1.13PG 81

ιγ΄. ε« Ψόφος ἁρμάτων καὶ ἱππευόντων.» Ταῦτα καὶ διὰ Ἡσαΐου τοῦ προφήτου σαφῶς ἡμᾶς ἐπαίδευ σεν " « Οὐαὶ ᾿Ασσυρίοις ἡ ῥάῤδος τοῦ θυμοῦ μου ἐν καἷς χερσὶν αὐτῶν, τὴν ὀργήν μου εἰς ἔθνος ἄνομον ἀποστελῶ, καὶ ἐν τῷ ἐμῷ λαῷ συντάξω ποιῆσαι σκῦλα καὶ προνομήν. ν Οὕτω κἀνταῦθα " « Τίς ἤρξατο εἰς ἀγαθὰ κατοιχούσῃ ὀδύνας; ὅτι χατέδη παρὰ Κυρίου ἐπὶ πύλας Ἱερουσαλὴμ ψόφος ἁρμάτων καὶ ἱππευόντων. ν» Ἐγὼ γὰρ, φησὶ, τῇ ἀγαθῶν ἀπολαύσει παντοδαπῶν τὰς ὀδύνας ἐπήγαγον, τῶν πολεμίων αὑτοῖς ἐπιστήσας τὸ πλῆθος. Καὶ ἐπειδὴ πρὸ τῆς Ἱερουσαλὴμ. ἡ Λάκις ἐπορθήθη (τὴν μὲν γὰρ Ἵερουσαλὴμ ὁ Ναθουχοδονόσορ, τὴν δὲ Λάκις ὁ Σενναχήρεὶμ ἐξεπόρθησε). πρὸς αὑτὴν τρέπει τὸν λόγον. « Κατοιχοῦσα Λάλις, ἀρχηγὸς ἁμαρτίας αὐτή τῇ θυγατρὶ Σιὼν, ὅτι ἕν σοὶ εὑρέθησαν αἱ ἀσέδειαι Α τοῦ Ἰσραήλ. » Σὺ δὲ, Λάκις, προτέρα δέξῃ τὴν τιμωρίαν, τῶν δέκα φυλῶν ζηλώσασα τὴν ἀσέδειαν, καὶ εἰς τὴν παρανομίαν τὴν ᾿Ιερουσαλὴμ χατασύρασα.

ig΄. e« Psophos harmatōn kai hippeuontōn.» Tauta kai dia Hēsaïou tou prophētou saphōs hēmas epaideu sen " « Ouai ᾿Assyriois hē rhardos tou thymou mou en kais chersin autōn, tēn orgēn mou eis ethnos anomon apostelō, kai en tǭ emǭ laǭ syntaxō poiēsai skyla kai pronomēn. n Houtō kantautha " « Tis ērxato eis agatha katoichousę̄ odynas? hoti chatedē para Kyriou epi pylas Hierousalēm psophos harmatōn kai hippeuontōn. n» Egō gar, phēsi, tę̄ agathōn apolausei pantodapōn tas odynas epēgagon, tōn polemiōn hautois epistēsas to plēthos. Kai epeidē pro tēs Hierousalēm. hē Lakis eporthēthē (tēn men gar Hierousalēm ho Nathouchodonosor, tēn de Lakis ho Sennachēreim exeporthēse). pros hautēn trepei ton logon. « Katoichousa Lalis, archēgos hamartias autē tę̄ thygatri Siōn, hoti hen soi heurethēsan hai asedeiai A tou Israēl. » Sy de, Lakis, protera dexę̄ tēn timōrian, tōn deka phylōn zēlōsasa tēn asedeian, kai eis tēn paranomian tēn ᾿Ierousalēm chatasyrasa.

13. "A noise of chariots and horsemen." He taught us this clearly through the prophet Isaiah too: "Woe to the Assyrians; the rod of my anger is in their hands; I will send my wrath against a lawless nation, and I will order [them] against my people to take spoil and plunder." So here too: "Who has begun [to bring] pains on her who dwells for good things? For there came down from the Lord on the gates of Jerusalem a noise of chariots and horsemen." For I, he says, brought pains upon the enjoyment of all kinds of good things, setting the multitude of the enemies upon them. And since Lachish was sacked before Jerusalem (for Nebuchadnezzar sacked Jerusalem, but Sennacherib Lachish), he turns his discourse to it: "You who dwell in Lachish, she is the beginning of sin for the daughter of Zion, for in you were found the impieties of Israel." You, Lachish, will receive the punishment first, since you emulated the impiety of the ten tribes and dragged Jerusalem into lawlessness.

Mic 1:13 (quotation, high confidence) · Mic 1:12 (quotation, high confidence) · Isa 10:5–6 (quotation, high confidence) · 2 Kgs 18:14 (allusion, medium confidence)

Notes and citation

Summary: The chariots of the invaders are God's instrument; Lachish, which led Jerusalem into Israel's sins, will be punished first.

Lemma: Mic 1:13. The quotation is a free citation of Isa 10:5–6. On Sennacherib at Lachish, 2 Kgs 18:14.

Notes on the original text

Digital text corrected (Migne's footnotes (variant readings) leaked into the lemma): δ' ἔστι ἐν, 5 αὐτή, Ὠρ5. ἴῃ Α. τοῦ. → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-13

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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.

6.1.14PG 81

ιδ΄, ιε΄, « Διὰ τοῦτο δώσεις ἐξα ποστελλομένους ἕως κληρονομίας Γὲθ, οἴκους ματαίους, εἰς κενὸν ἐγένοντο τοῖς βασιλεῦσιν Ἰσραήλ. Ἕως τοὺς κληρονόμους σου ἀγάγω". » Τούτου χάριν καὶ παρὰ σοῦ πλῆθος αἰχμ-: αλώτων οἱ πολέμιοι λήψονται " τούτους γὰρ ἐξαπαστελλομένους ὠνόμασε - καὶ ἕως Γὲθ ἔῤημος ἡ γῆ σου γενήσεται, ἐπειδὴ τῇ τῶν ἀνοήτων τοῦ Ἰσραὴλ βασιλέων ἠχολούθησας ἀσεθείᾳ. Ἐν ταύτῃ δὲ γενήσῃ τῇ ἐρημίᾳ, ἕως τοὺς χληρονόμου; ἀγάγω σου "", τουτἐστιν, Ἕως ἂν τοὺς αἰχμαλώτους ἀπαχθέντας ἐλευθερώσας, ἐπαναγάγω πάλιν, καὶ τὴν πατρῴαν αὐτοῖς ἀποδῶ κληρονομίαν. Τινὲς "" δὲ τοὺς κληρονόμους, ἴδ τοὺς πολεμίους ἡρμήνευσαν, οὕτω τὸ χωρίον νοήσαντες " εΟἰκήσει " τοὺς οἴκους τοὺς ματαίους, οἵτινες εἰς κενὸν ἐγένοντο τοῖς βασιλεῦσιν Ἰσραἣλ, ἕως τοὺς κληρονόμους, » ἀντὶ τοῦ, τοὺς πολεμίους, « ἀγάγω σοι.» Κατὰ δὲ τὸν ᾿Ακύλαν ἑνικῶς τεθεικότα τὸν κληρονόμον, καὶ βαθυτέραν εὑρίσκομεν. διάνοιαν. Ἐν ἐρημίᾳ γὰρ, φησὶν, ἔσῃ τοὺς ματαίους οἴκους οἰκοῦσα, ἕως τὸν κληρονόμον ἀγάγω σοι, ὃν πόῤῥωθεν οἱ κακοὶ γεωργοὶ θεασάμενοι, κατὰ τὴν Δεσποτικὴν παραδολὴν, εἶπον « Οὗτός ἐστιν ὁ κληρονόμος, δεῦτε, ἀποκτείνωμεν αὐτὸν, καὶ "" ἡμῶν. ἔσται ἡ κληρονομία. » Οὗτος παραγενόμενος, οὐ τὴν΄ Λάκις μόνην, ἀλλὰ καὶ πᾶσαν τὴν οἰκουμένην, τῆς τῶν ματαίων εἰδώλων δουλείας ἀπήλλαξε, Τούτοις ἐπάγει " ε Κατοιχοῦσα Λάκις κληρονομίαν "5 ἕως ὈΟδολλὰμ ἤξει. ν Αὕτη δὲ, φησὶν, ἡ ἐρημία οὐ μόνον σὲ καθέξει, ἀλλὰ καὶ ἕως τῆς Ὀδαλλὰμ καὶ τὴν ἔνδοξον Ἱερουσαλὴμ καταλήψεται. Αὐτὴν. γὰρ θυγατέρα Σιὼν, προσηγόρευσε " πρὸς ἣν καὶ. τὸν λόγον τρέψας φησίν" « Ἡ δόξα τῆς θυγατρὸς Σιὼν, (ις’.) ξύρησαι, καὶ κεῖραι ἐπὶ τὰ τέχνα σοὺ τὰ τρυφερὰ, ἐμπλάτυνον τὴν ξύρησίν σου, ὡς ἀετὸς, ὅτι ἠχμαλωτεύθησαν ἀπὸ σοῦ.» Πένθιμον ἀνάλαδε σχῆμα, καὶ τὸν ἀπὸ τῶν τριχῶν ἄφελε κόσμον, ἀετὸν. μιμουμένη, πάντων εἰς καιρὸν κατὰ τὸν τῆς φύσεως νόμον γυμνούμενον τῶν “πτερῶν ᾿ ὃς "5 κατὰ τουτονὶ τὸν καιρὸν οὐδὲ θηρεύειν ἔσχύει, οὐδὲ φοδερός ἐστιν οἷς πρότερον ἦν φοδερός. Ὑούτῳ παραπλησίως καὶ σὺ, τῆς ἐμῆς γυμνουμένη προνοίας, εὐάλωτος ἔσῃ τοῖς πολεμίοις, ὡς τῶν οἰκητόρων σου πάντων ἔρημος. γιγνομένη.

id΄, ie΄, « Dia touto dōseis exa postellomenous heōs klēronomias Geth, oikous mataious, eis kenon egenonto tois basileusin Israēl. Heōs tous klēronomous sou agagō". » Toutou charin kai para sou plēthos aichm-: alōtōn hoi polemioi lēpsontai " toutous gar exapastellomenous ōnomase - kai heōs Geth erēmos hē gē sou genēsetai, epeidē tę̄ tōn anoētōn tou Israēl basileōn ēcholouthēsas asetheią. En tautę̄ de genēsę̄ tę̄ erēmią, heōs tous chlēronomou? agagō sou "", toutestin, Heōs an tous aichmalōtous apachthentas eleutherōsas, epanagagō palin, kai tēn patrǭan autois apodō klēronomian. Tines "" de tous klēronomous, id tous polemious hērmēneusan, houtō to chōrion noēsantes " eOikēsei " tous oikous tous mataious, hoitines eis kenon egenonto tois basileusin Israēl, heōs tous klēronomous, » anti tou, tous polemious, « agagō soi.» Kata de ton ᾿Akylan henikōs tetheikota ton klēronomon, kai bathyteran heuriskomen. dianoian. En erēmią gar, phēsin, esę̄ tous mataious oikous oikousa, heōs ton klēronomon agagō soi, hon porrhōthen hoi kakoi geōrgoi theasamenoi, kata tēn Despotikēn paradolēn, eipon « Houtos estin ho klēronomos, deute, apokteinōmen auton, kai "" hēmōn. estai hē klēronomia. » Houtos paragenomenos, ou tēn΄ Lakis monēn, alla kai pasan tēn oikoumenēn, tēs tōn mataiōn eidōlōn douleias apēllaxe, Toutois epagei " e Katoichousa Lakis klēronomian "5 heōs OOdollam ēxei. n Hautē de, phēsin, hē erēmia ou monon se kathexei, alla kai heōs tēs Odallam kai tēn endoxon Hierousalēm katalēpsetai. Autēn. gar thygatera Siōn, prosēgoreuse " pros hēn kai. ton logon trepsas phēsin" « Hē doxa tēs thygatros Siōn, (is’.) xyrēsai, kai keirai epi ta techna sou ta tryphera, emplatynon tēn xyrēsin sou, hōs aetos, hoti ēchmalōteuthēsan apo sou.» Penthimon analade schēma, kai ton apo tōn trichōn aphele kosmon, aeton. mimoumenē, pantōn eis kairon kata ton tēs physeōs nomon gymnoumenon tōn “pterōn ᾿ hos "5 kata toutoni ton kairon oude thēreuein eschyei, oude phoderos estin hois proteron ēn phoderos. Hyoutǭ paraplēsiōs kai sy, tēs emēs gymnoumenē pronoias, eualōtos esę̄ tois polemiois, hōs tōn oikētorōn sou pantōn erēmos. gignomenē.

14, 15. "Therefore you will give those who are sent out as far as the inheritance of Gath, vain houses; they became nothing to the kings of Israel. Until I bring your heirs." For this reason the enemies will also take from you a multitude of captives (for these he named "those sent out"), and your land will be desolate as far as Gath, since you followed the impiety of the foolish kings of Israel. And you will be in this desolation "until I bring your heirs", that is, until I set free those who were led away captive, bring them back again, and restore to them their ancestral inheritance. Some, however, interpreted the heirs as the enemies, understanding the passage thus: "She will inhabit the vain houses, which became nothing to the kings of Israel, until I bring you the heirs", that is, the enemies. But according to Aquila, who put "heir" in the singular, we find a deeper meaning too. For you will be in desolation, he says, inhabiting the vain houses, until I bring you the heir, of whom the wicked tenants, seeing him from afar, said, according to the Master's parable: "This is the heir; come, let us kill him, and the inheritance will be ours." He, when he came, freed not Lachish alone but the whole world from slavery to the vain idols. To this he adds: "You who dwell in Lachish, the inheritance will come as far as Adullam." This desolation, he says, will not only hold you but will reach as far as Adullam and seize the glorious Jerusalem; for he called her the daughter of Zion. And turning his discourse to her he says: "The glory of the daughter of Zion: 16. shave yourself and cut your hair for your delicate children; widen your baldness like an eagle, for they have been taken captive from you." Take on the garb of mourning and remove the ornament of your hair, imitating the eagle, which at a certain season, by the law of nature, is stripped of all its feathers, and at that time is neither strong enough to hunt nor fearsome to those it formerly frightened. Like it, you too, stripped of my providence, will be easy prey for the enemies, as you become bereft of all your inhabitants.

Mic 1:14–15 (quotation, high confidence) · Mic 1:16 (quotation, high confidence) · Matt 21:38 (quotation, high confidence)

Notes and citation

Summary: Judah's land will be laid waste until God brings back its heirs; following Aquila's singular "heir", Theodoret also sees Christ, the heir of the parable, who freed the world from idols.

Lemmas: Mic 1:14–15 and 1:16. The parable is Matt 21:38. Theodoret reports both a literal reading (the returning exiles) and, following Aquila, a Christological one.

Notes on the original text

Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters)): Δά. οἱ [π᾿ ᾿ὰς δυΐοπι βοϊ μη 6 ρογπη δ πῃ Ὁ 8, ε ἀομδο οἱ ἃυἀποδῶ → ἀποδῶ; υἱ». δὰ Οὐ πὶ γὸπἰεῖ. κ Νοὴ [6 βοϊιπλ, παι, [266 γϑϑι [5 Οὐ! 6οἱ... πὶ. αὐ. → ; Ὁ εἴ ἰἃ, → .

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 6.1.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-1-14

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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.

Preface 6, chapter 2

6.2.1PG 81

α΄. ε Ἐγένοντο" " γὰρ λογιζόμενοι κόπους, καὶ ἐργαζόμενοι κακὰ ἐν ταῖς κοίταις αὑτῶν, καὶ ἅμα «τῇ ἡμέρᾳ συνετέλουν αὐτά, » Οὐδὲ γὰρ τὰς νύκτας δίχα παρανομίας διῆγον, ἀλλὰ νύκτωρ τὴν πονηρίαν προμελετῶντες, καὶ τοῖς λογισμοῖς ταύτην διαγράφοντες, μεθ᾽ ἡμέραν ταῖς βουλαῖς ἐ πετίθουν τὰ ἔργα. Τίνα δὲ ταῦτα καὶ ὅσα, ἀπαριθμεῖται. « Διότι οὐκ ἦραν χεῖρας πρὸς τὸν Θεὸν αὑτῶν, (β΄.) Καὶ ἐπεθύμουν ἀγροὺς, καὶ ἥρπαζον" ὀρφανοὺς, καὶ οἴκους χατεδυνάστευον, καὶ διήρπαζον" ἄνδρα καὶ τὸν οἶκον αὐτοῦ, ἄνδρα καὶ τὴν κληρονομίαν αὐὖτοῦ. ν Καὶ τὰ: παρανομίας διεξελθὼν, προλέγει τὴν τιμωρίαν.

a΄. e Egenonto" " gar logizomenoi kopous, kai ergazomenoi kaka en tais koitais hautōn, kai hama «tę̄ hēmerą syneteloun auta, » Oude gar tas nyktas dicha paranomias diēgon, alla nyktōr tēn ponērian promeletōntes, kai tois logismois tautēn diagraphontes, meth᾽ hēmeran tais boulais e petithoun ta erga. Tina de tauta kai hosa, aparithmeitai. « Dioti ouk ēran cheiras pros ton Theon hautōn, (b΄.) Kai epethymoun agrous, kai hērpazon" orphanous, kai oikous chatedynasteuon, kai diērpazon" andra kai ton oikon autou, andra kai tēn klēronomian auytou. n Kai ta: paranomias diexelthōn, prolegei tēn timōrian.

1. "They were devising troubles and working evils on their beds, and at daybreak they carried them out." For they did not even spend the nights without lawlessness, but rehearsed their wickedness by night and sketched it out in their reasonings, and by day they put the deeds to their plans. What these are, and how many, he enumerates: "Because they did not lift up their hands to their God. 2. And they coveted fields and seized orphans, and oppressed houses, and plundered a man and his house, a man and his inheritance." And having gone through the lawless deeds, he foretells the punishment.

Mic 2:1 (quotation, high confidence) · Mic 2:2 (quotation, high confidence)

Notes and citation

Summary: The powerful plot by night and by day seize fields, orphans, and houses.

Lemmas: Mic 2:1 and 2:2 (Theodoret's text reads "orphans" where the LXX has "fields" a second time).

Notes on the original text

Digital text corrected (Migne's footnotes and Latin debris inside διαγράφοντες): διαγράοἷν σου. 91 σου. [μο5. 6546 ν᾽ ἀοίτΡ, σοι. 33 τινες, χ τ΄ λ. 9. καὶ --- χληρ. ΑἸ 6. 1. ὁ. [65. Ὁ Δ κληρονομία, 6010 δα Λάκις ρο-υἱ- Εὰ Ἰΐᾳι! δι} 5 Ἔα ρ εδεῖβ, ρτϑα ἶσὶ! ριον. ἐρο ἤθη εἰ οἱ οαβιϊγαι οι δ πιαρπί τυ] 6 ἀαδρίοθτγα ἐμ δῦ γα πὶ {γί θυ πα ἴῃ 86 εἰ ἐμοί ιείϑ οἱ οἱ ποτ ποι οτὶ εἰβϑίπι}8 Δ] 16 πί σοι ΐδ ᾿π θη θιγαΐᾷ 16: Ποῖὴ 060, πο οἱ πα θυ 5 Α φοντες → διαγράφοντες.

Cite (SBL): Theodoret, Comm. Proph. min. 6.2.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-1

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.2.3PG 81

Υ΄. «Διὰ τοῦτο τάδε λέγει Κύριος " Ἰδοὺ ἐγὼ λογίζομαι ἐπὶ τὴν φυλὴν ταύτην κακὰ, ἐξ ὧν οὐ μὴ ἄρητε τοὺς τραχήλους ὑμῶν, καὶ οὐ μὴ πορευθῆτε ὀρθοὶ ἐξαίφνης ", ὅτι καιρὸς πονηρός ἐστι. ν» Τοὺς χήλους, καὶ τῷ μεγέθει τῆς παιδείας χκύπτειν ἢ εἰς γῖν ἀναγκάσω " ταῖς γὰρ ἄλλαις φυλαῖς παραπλησίως, καὶ τήνδε παραδώσω τὴν φυλὴν τῇ δουλείᾳ διὰ

Y΄. «Dia touto tade legei Kyrios " Idou egō logizomai epi tēn phylēn tautēn kaka, ex hōn ou mē arēte tous trachēlous hymōn, kai ou mē poreuthēte orthoi exaiphnēs ", hoti kairos ponēros esti. n» Tous chēlous, kai tǭ megethei tēs paideias chkyptein ē eis gin anankasō " tais gar allais phylais paraplēsiōs, kai tēnde paradōsō tēn phylēn tę̄ douleią dia

3. "Therefore thus says the Lord: Behold, I am devising evils against this tribe, from which you will not lift up your necks, and you will not walk upright suddenly, for it is an evil time." … necks … I will force them to bend down to the ground under the greatness of the chastisement; for like the other tribes I will hand this tribe too over to slavery because of …

Textual problem in this passage: see the notes.

Mic 2:3 (quotation, high confidence)

Notes and citation

Summary: God will bow Judah's proud neck under captivity, as he did the other tribes.

Lemma: Mic 2:3. Words are lost in the scan at the beginning and end of the comment; marked "…".

Notes on the original text

Digital text corrected (hyphenated word broken by a marginal letter): παραπλη- Β σίως → παραπλησίως.

Cite (SBL): Theodoret, Comm. Proph. min. 6.2.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-3

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.2.4PG 81

δ΄. ε Ἐν τῇ ἡμέρᾳ ἐκείνῃ ληφθήσεται ἐφ᾽ ὑμᾶς παραθολὴ, καὶ θρηνηθήσεται θρῆνος ἐν μέλει λεγόν» των ὃ - Ταλαιπωρίᾳ ἐταλαιπωρήσαμεν. » Ἐντεῦθεν καὶ τὰ πρόσθεν εἰρημένα ῥᾷον ἄν τις νοήσειεν " ὃ γὰρ εἶπεν ἄνω πένθος Σειρήνων, τοῦτο ἐνταῦθα θρῆνον ἐμμελῆ καλεῖ. Ὡς εἶναι δῆλον, ὅτι χάχεξ τὸν ἐμμελῆ θρῆνον πένθος Σειρήνων κατὰ τὸν περιφερόμενον ἐκάλεσε μῦθον, Τούτων, φησὶν, ἐ πενεχθέντων αὐτῇ τῶν κακῶν, οὐ θρηνήσουσι μόνον ὑμᾶς οἱ τὰ καθ᾽ ὑμᾶς ἀκούοντες, ἀλλὰ καὶ οἷόν τινε παραδολὴῇ γεχρημένοι, ἑτέροις τὰ ὑμέτερα προσοίσουσι διηγήματα. Καὶ ὑμεῖς δὲ πρὰς ἀλλήλους ἐρεξτε" «Μερὶς λαοῦ μου χατεμετρήθη ἐν σχοινέιμ, καὶ Ὁ οὐκ ἦν ὁ κωλύσων" αὐτὸν, τοῦ ἀποσερέψαε οἱ ἀγροὶ. ἡμῶν διεμερίσθησαν ὅ. (ς΄.) Διὰ τοῦτο οὐκ ἔσται σοι βάλλων σχοινίον ἐν χλέρῳ. » Ἐπειδὴ γὰρ, τούτων αἰχμαλώτων ἀπαχθέντων, οἱ περίοικοι τὴν ὑπὸ τούτῶν γεωργουμένην διενείμαντο γῆν, τοῦτο, τὴ σὺν ἀκούοντες, ὀλοφυρόμενοι καὶ δακρύοντες πρὸς ἀλλήλους ἐρεῖτε, ὅτι Ἡ θεόθεν ἀφορισθεῖσα μερὶς τῷ Ἰσραὴλ, ὑπὸ τῶν ἐχθίστων ἀλλοφύλων μετρηθεῖσα διήρηται, οὐδενὸς ἀπείργοντος καὶ τὴν πλεονεξίαν παύοντος " κἀγὼ μὲν ἐκεῖθεν ἐχδέδλημαι, καὶ τὸν δοθέντα χλῖρον οὐκ ἔχω τοὺς δὲ ἐμοὶ προσ. ἧκοντας ἀγροὺς ἕτεροι διανέμονται. Οὕτω τὰ λυπηρὰ διαγγείλας, παραίνεσιν εἰσφέρει τὸ χρήσιμον ἔχουσαν. : « Ἐν ἐκκλησίᾳ Κυρίου, (ς΄, ζ΄.) μὴ ὃχχρύετε 5 δάκρυσι, μηδὲ δαχρυέτωσαν ἐπὶ τούτοις οἱ ὀφθαλμοὶ ὑμῶν" " οὐ γὰρ ἀπώσεται ὀνείδη ὁ λέγων " Οἶκος Ἰαχὼδ παρώργισε Πνεῦμα Κυρίου. Εἰ ταῦτα ἐπιτηδεύματα αὐτοῦ ἐστιν, οὐκὶ οἱ λόγοι αὐτοῦ καλοΐ εἰσι μετ᾽ αὐτοῦ, καὶ ὀρθοὶ πεπόρευνται; » Οὐ χρὴ, φησὶν, ἀλγεῖν ὑμᾶς ἐπὶ τῇ τιμωρίᾳ, ἀλλὰ τὴν ἁμαρῖτίαν θρηνεῖν " οὐδὲ λόγῳ τὴν παρανομίαν ὁμολογεῖν, ἀλλ' ἔργῳ δ δειχνύνα: τὴν τῶν πραγμάτων μεταθολήν᾽ τοὺς γὰρ τοῖς ἔργοις χοσμουμένους λόγους ἐπαινεῖ Θεός.

d΄. e En tę̄ hēmerą ekeinę̄ lēphthēsetai eph᾽ hymas paratholē, kai thrēnēthēsetai thrēnos en melei legon» tōn ho - Talaipōrią etalaipōrēsamen. » Enteuthen kai ta prosthen eirēmena rhąon an tis noēseien " ho gar eipen anō penthos Seirēnōn, touto entautha thrēnon emmelē kalei. Hōs einai dēlon, hoti chachex ton emmelē thrēnon penthos Seirēnōn kata ton peripheromenon ekalese mython, Toutōn, phēsin, e penechthentōn autę̄ tōn kakōn, ou thrēnēsousi monon hymas hoi ta kath᾽ hymas akouontes, alla kai hoion tine paradolēę̄ gechrēmenoi, heterois ta hymetera prosoisousi diēgēmata. Kai hymeis de pras allēlous erexte" «Meris laou mou chatemetrēthē en schoineim, kai Ho ouk ēn ho kōlysōn" auton, tou aposerepsae hoi agroi. hēmōn diemeristhēsan ho. (s΄.) Dia touto ouk estai soi ballōn schoinion en chlerǭ. » Epeidē gar, toutōn aichmalōtōn apachthentōn, hoi perioikoi tēn hypo toutōn geōrgoumenēn dieneimanto gēn, touto, tē syn akouontes, olophyromenoi kai dakryontes pros allēlous ereite, hoti Hē theothen aphoristheisa meris tǭ Israēl, hypo tōn echthistōn allophylōn metrētheisa diērētai, oudenos apeirgontos kai tēn pleonexian pauontos " kagō men ekeithen echdedlēmai, kai ton dothenta chliron ouk echō tous de emoi pros. hēkontas agrous heteroi dianemontai. Houtō ta lypēra diangeilas, parainesin eispherei to chrēsimon echousan. : « En ekklēsią Kyriou, (s΄, z΄.) mē hochchryete 5 dakrysi, mēde dachryetōsan epi toutois hoi ophthalmoi hymōn" " ou gar apōsetai oneidē ho legōn " Oikos Iachōd parōrgise Pneuma Kyriou. Ei tauta epitēdeumata autou estin, ouki hoi logoi autou kaloï eisi met᾽ autou, kai orthoi peporeuntai? » Ou chrē, phēsin, algein hymas epi tę̄ timōrią, alla tēn hamaritian thrēnein " oude logǭ tēn paranomian homologein, all' ergǭ d deichnyna: tēn tōn pragmatōn metatholēn᾽ tous gar tois ergois chosmoumenous logous epainei Theos.

4. "In that day a parable will be taken up against you, and a lament will be sung in a melody, saying: We have been utterly wretched." From this one can more easily understand what was said before; for what he called above the "mourning of Sirens" he here calls a melodious lament. So it is clear that there too he called the melodious lament a mourning of Sirens, following the current myth. When these evils are brought on her, he says, not only will those who hear of your affairs lament you, but, using them as a kind of parable, they will tell your story to others. And you will say to one another: "The portion of my people was measured out with a line, and there was no one to prevent him from turning it back; our fields were divided. 5. Therefore you will have no one to cast a line by lot." For since, when they had been led away captive, the neighbors divided among themselves the land they had cultivated, hearing this you will say to one another, lamenting and weeping: "The portion set apart for Israel by God has been measured out and divided by the bitterest foreigners, with no one to prevent it or stop the greed; and I have been cast out of it and do not have the lot that was given, and others are dividing the fields that belonged to me." Having thus announced the painful things, he brings in an exhortation that is useful: "In the assembly of the Lord, 6, 7. do not weep with tears, nor let your eyes weep over these things; for he will not drive away reproaches who says: The house of Jacob has provoked the Spirit of the Lord. Are these his practices? Are not his words good with him, and have they not walked upright?" You should not, he says, grieve at the punishment, but lament the sin; nor confess the lawlessness in word, but show in deed the change of your actions; for God praises words adorned with deeds.

Mic 2:4 (quotation, high confidence) · Mic 2:5 (quotation, high confidence) · Mic 2:6–7 (quotation, high confidence) · Mic 1:8 (allusion, high confidence)

Notes and citation

Summary: Israel's fate will become a byword as foreigners divide its land; the people should mourn their sin rather than their punishment and show repentance in deeds.

Lemmas: Mic 2:4, 2:5, and 2:6–7. Theodoret explains the "mourning of Sirens" of Mic 1:8 by the "melodious lament" here.

Notes on the original text

Digital text corrected (Migne's footnotes (variant readings) leaked into the text): πε επὴ.Ὰ ἥρπαζον. Ἴ οἱ 4 ἔργ, Οἱ ρεαιν. ἐν. → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-4

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.2.8PG 81

η΄. « Καὶ ἔμπροσθεν ὁ λαός μου εἰς ἔχθραν ἀντέστη κατέναντι τῆς εἰρήνης αὐτοῦ.» Τοῖς γὰρ ἐμοῖς νόμας ἐναντία δρῶν ἑαυτὸν τῆς εἰρήνης ἐστέρησε. « Τὴν δορὰν αὐτοῦ ἐξέδειραν, τοῦ ἀφελέσθαι ἐλπίδα ", συντριμμὸν πολέμον. » Διὰ γὰρ ταύτην τὴν μοχθηρίαν τρόπον τινὰ τῆς οἰκείας ἐγυμνώθη δορᾶς, ἔρημος τῆς ἐμῆς προνοίας γενόμενος, καὶ τὴν ἀγαθὴν ἀπολέσας ἐλπίδα, τῇ τοῦ πολέμου συντριδῇ “παρεδόθη.

ē΄. « Kai emprosthen ho laos mou eis echthran antestē katenanti tēs eirēnēs autou.» Tois gar emois nomas enantia drōn heauton tēs eirēnēs esterēse. « Tēn doran autou exedeiran, tou aphelesthai elpida ", syntrimmon polemon. » Dia gar tautēn tēn mochthērian tropon tina tēs oikeias egymnōthē doras, erēmos tēs emēs pronoias genomenos, kai tēn agathēn apolesas elpida, tę̄ tou polemou syntridę̄ “paredothē.

8. "And formerly my people stood in enmity against his peace." For by doing what is contrary to my laws he deprived himself of peace. "They flayed off his skin, to take away hope, a crushing of war." For because of this wickedness he was in a way stripped of his own skin, bereft of my providence; and having lost good hope, he was handed over to the crushing of war.

Mic 2:8 (quotation, high confidence)

Notes and citation

Summary: By opposing God's laws Israel lost its peace and protection and was given over to war.

Lemma: Mic 2:8.

Notes on the original text

Digital text corrected (Latin debris inside the lemma; hyphenated word broken by debris): ἀντ α ΨεκΞ. 8. «Εἰ ἐσ: → ἀντέστη ; μοχθη- Οἷαν → μοχθηρίαν.

Cite (SBL): Theodoret, Comm. Proph. min. 6.2.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-8

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.2.9PG 81

θ΄. « Καὶ οἱ ἡγούμενοι δὲ τοῦ λαοῦ μου ἀποῤῥιφήσονται “ ἐκ τῶν οἰκιῶν τρυφῆς αὐτῶν, διὰ τὰ πονηρὰ ἐπιτηδεύματα αὑτῶν ἐξώσθησαν. » Σὺν τοῖς ἄλλοις Ὑὰρ καὶ οἱ βασιλεῖς, καὶ οἱ ἱερεῖς, τῆς προτέρας στερηθέντες τρυφῆς, τὴν ἀλλοτρίαν δουλοπρεπῶς οἰκεῖν ἠναγκάσθησαν, δίκας ὧν ἐπλημμέλησαν τίνοντες. « Ἐγγίσατε ὄρεσιν αἰωνίοις, (ι΄, ια΄.) ᾿Ανάστηθι 1! καὶ πορεύου, ὅτι οὐκ ἔστι σοι αὕτη ἀνάπαυσις " χθητε οὐδενὸς διώκοντος. ν Τῇ γὰρ παρανομίᾳ σφᾶς αὑτοὺς ἐκδεδωκότες, αὐθαίρετοι μὲν εἴλεσθε τὴν πονηρίαν, πρόχειροι δὲ τοῖς πολεμίοις ἐγένεσθε, τὰ ὄρη τοίνυν ἐχείνων βαδίζετε, ἃ ἄνωθεν ὁ Θεὸς ἐκεῖ δημιουργήσας ἐφύτευσε " τῆς ἐνταῦθα γὰρ διαίτῆς διὰ τὴν ἁμαρτίαν ἐστέρησθε. ε Πνεῦμα γὰρ ἔστησε ψευδὲς, ξοτάλαξέ σοι ὡς οἶνον καὶ μέθυσμα.ν» Τὸ γὰρ τῆς "" ἐξαπάτης πνεῦμα, ἐν τοῖς Ψευδοπροφήταις φθεγγόμενον, τὰς ψευδεῖς σοι προῤῥήσεις ἐνέσταξε, καὶ τὴν ἐντεῦθεν ἐνειργάσατο μέθην. « Καὶ ἔσται, ἐκ τῆς σταγόνος τοῦ λαοῦ τούτου (ιβ΄.) συναγόμενος συναχθήσεται: Ἰαχώθ " σὺν πᾶσιν ἐπχδεχόμενος ἐχδέξομαι τοὺς καταλοίπους τοῦ Ἰσραὴλ, ἐπὶ τὸ αὐτὸ θήσομαι τὴν ἀποστροφὴν αὐτοῦ "".» Αὕτη δὲ, φησὶν, ἡ ἐξαπάτη, ἡ παρὰ τῶν δαιμόνων διὰ τῶν Ψευδοπροφητῶν ἐν ὑμῖν γινομένη, παρααχευάσει καὶ ὑμᾶς τὰς δέκα φυλὰς εἰς τὴν αἰχμαλωσίαν χαταλαδεῖν " ἐκεῖ γὰρ πάντας ἀπάξω, κοινὴν ὑμῖν ἐπάγων τὴν τιμωρίαν᾽ ἧς καταλαδούσης, ε Ὡς πρόθατα ἐν Ολίψει, ὡς ποίμνια 15 ἐν μέσῳ κοίτης αὐτῶν, ἐξαλοῦνται ἐξ ἀνθρώπων. » Καθάπερ γὰρ ἡσυχῆ καθήμενα μετὰ πολλοῦ δέους ἀνίσταται " οὕτω: ὑμεῖς ἐπελθόντας θεασάμενοι τοὺς πολεμίους, θορύδου καὶ δέους ὑμεῖς ἀναπλησθήσεσθε. Εἶτα προλέγει τὰ ὑπὸ Σεδεκίου γεγενημένα, ἃ 15 γαὶ ὁ μακάριος Ἰεζεχιὴλ ὁ προφήτης Ἐροείρηκεν, ἡνίχα σχεύηῃ, αἰχμαλωσίας τοῦ Θεοῦ λαθεῖν προσετάχθη, καὶ διὰ τῶν πραγμάτων προαγορεῦσαι τὴν ἐχείνου τοῦ βασιλέως φυγήν.

th΄. « Kai hoi hēgoumenoi de tou laou mou aporrhiphēsontai “ ek tōn oikiōn tryphēs autōn, dia ta ponēra epitēdeumata hautōn exōsthēsan. » Syn tois allois Hyar kai hoi basileis, kai hoi hiereis, tēs proteras sterēthentes tryphēs, tēn allotrian douloprepōs oikein ēnankasthēsan, dikas hōn eplēmmelēsan tinontes. « Engisate oresin aiōniois, (i΄, ia΄.) ᾿Anastēthi 1! kai poreuou, hoti ouk esti soi hautē anapausis " chthēte oudenos diōkontos. n Tę̄ gar paranomią sphas hautous ekdedōkotes, authairetoi men eilesthe tēn ponērian, procheiroi de tois polemiois egenesthe, ta orē toinyn echeinōn badizete, ha anōthen ho Theos ekei dēmiourgēsas ephyteuse " tēs entautha gar diaitēs dia tēn hamartian esterēsthe. e Pneuma gar estēse pseudes, xotalaxe soi hōs oinon kai methysma.n» To gar tēs "" exapatēs pneuma, en tois Pseudoprophētais phthengomenon, tas pseudeis soi prorrhēseis enestaxe, kai tēn enteuthen eneirgasato methēn. « Kai estai, ek tēs stagonos tou laou toutou (ib΄.) synagomenos synachthēsetai: Iachōth " syn pasin epchdechomenos echdexomai tous kataloipous tou Israēl, epi to auto thēsomai tēn apostrophēn autou "".» Hautē de, phēsin, hē exapatē, hē para tōn daimonōn dia tōn Pseudoprophētōn en hymin ginomenē, paraacheuasei kai hymas tas deka phylas eis tēn aichmalōsian chataladein " ekei gar pantas apaxō, koinēn hymin epagōn tēn timōrian᾽ hēs kataladousēs, e Hōs prothata en Olipsei, hōs poimnia 15 en mesǭ koitēs autōn, exalountai ex anthrōpōn. » Kathaper gar hēsychē kathēmena meta pollou deous anistatai " houtō: hymeis epelthontas theasamenoi tous polemious, thorydou kai deous hymeis anaplēsthēsesthe. Eita prolegei ta hypo Sedekiou gegenēmena, ha 15 gai ho makarios Iezechiēl ho prophētēs Eroeirēken, hēnicha scheuēę̄, aichmalōsias tou Theou lathein prosetachthē, kai dia tōn pragmatōn proagoreusai tēn echeinou tou basileōs phygēn.

9. "And the leaders of my people will be cast out from their houses of luxury; because of their evil practices they were driven out." For along with the others, the kings and the priests too, deprived of their former luxury, were compelled to live like slaves in a foreign land, paying the penalty for their offenses. "Draw near to the everlasting mountains. 10, 11. Arise and go, for this is not your rest; … you fled with no one pursuing." For having given yourselves over to lawlessness, you chose wickedness of your own accord and became easy prey for the enemies. Go, then, to their mountains, which God created and planted there from the beginning; for you have been deprived of your way of life here because of your sin. "For he set up a false spirit; it dripped on you like wine and strong drink." For the spirit of deceit, speaking in the false prophets, instilled false predictions into you and produced the drunkenness that comes from them. "And it will be, from the drop of this people: 12. Jacob will surely be gathered with all; receiving I will receive the remnant of Israel; I will set their return together." This deceit, he says, worked in you by the demons through the false prophets, will bring you too, the ten tribes, into captivity; for I will lead all of you away there, bringing a common punishment upon you. And when it overtakes you, "like sheep in affliction, like flocks in the midst of their fold, they will leap away from men." For just as sheep sitting quietly rise up in great fear, so you, when you see the enemies coming, will be filled with turmoil and fear. Then he foretells what happened under Zedekiah, which the blessed prophet Ezekiel also foretold when he was commanded to take the baggage of captivity and to foretell by actions that king's flight.

Textual problem in this passage: see the notes.

Mic 2:9 (quotation, high confidence) · Mic 2:10–11 (quotation, high confidence) · Mic 2:12 (quotation, high confidence) · Ezek 12:3–13 (allusion, high confidence)

Notes and citation

Summary: Israel's leaders, deceived by false prophets, will be driven from their luxury into exile and scattered like frightened sheep.

Lemmas: Mic 2:9, 2:10–11, and 2:12. Words of the lemma of 2:10–11 are lost in the scan; marked "…". The reference to Ezekiel is Ezek 12:3–13.

Notes on the original text

Digital text corrected (Latin debris (Migne's parallel column read as Greek letters); hyphenated word broken by debris): πη δϑῖ. οοῦγοϑ ἰμἰ φυ δ1} 6 ἃ νου « ϑρίνι 8. δ πὶ βίαια πιοηάδείιπι, δι Π|νἱν αἰ οἱ ἴῃ ἰάἴῃ εαριϊν (Δ οπὶ ρον ίδιῖ5. Εο διΐαι οἴμηο5 αθάἢν ἢ ἴθι! ον τὸ → ὑ; γε- Ὦ ))επάθ γενημένα → γεγενημένα.

Cite (SBL): Theodoret, Comm. Proph. min. 6.2.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-9

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Translation: Translated by Claude (Opus) from the Greek as printed in Migne PG 81 (archive.org OCR); no public-domain or FOTC English exists, so each batch was re-read against the Greek.

6.2.13PG 81

ιγ΄. «᾿Ανάδηθι " διὰ τῆς διαχοπῆς ν) πρὸ προσπου αὐτῶν διέχοψαν᾽'", καὶ διῆλθον πύλην, καὶ ἐξῆλθαν δι’ αὐτῆς, καὶ ἐξῆλθεν ὁ βασιλεὺς αὐτῶν “πρὸ προσώπου αὐτῶν. » Αἰσθόμενος γὰρ ἐπιδάντας ποὺς Χαλδαίους, τῆς πόλεως διορύξας τὸ τεῖχος σὺν ὀλίγοις ἀπέδρα " ἁλοὺς δὲ, πρῶτον μὲν εἶδε τὴν τῶν παίδων σφαγήν " εἶτα στερηθεὶς τῶν ὀμμάτων, πεπεδημένος ἀπήχθη. « Ὁ δὲ Κύριος ἡγήσεται αὐτῶν» οὐκ ἀμύνων, ἀλλὰ προϊέμενος δηλονότι. α'-δ. « Καὶ ἐρεῖ - ᾿Ακούσατε δὴ, αἱ ἀρκαὶ τοῦ Ἰακὼθ, καὶ οἱ κατάλοιποι οἴχου Ἰσραήλ᾽ οὐκ ὑμῖν ἔστι γνῶναι" τὸ κρῖμα; Οἱ"5 μισοῦντες τὰ χαλὰ, καὶ ζητοῦντες τὰ πονηρά ἁρπάζοντες τὰ δέρματα αὑτῶν ἀπ᾽ αὐτῶν, καὶ τὰς σάρκας αὐτῶν ἀπὸ τῶν ὀστῶν αὐτῶν. Ὃν τρόπον χατέφαγον τὰς σάρκας τοῦ λαοῦ μον, καὶ τὰ δέρματα αὑτῶν ἀπ᾽ αὐτῶν ἐξέδειραν, καὶ τὰ ὀστᾶ αὐτῶν συνέθλασαν, καὶ ἐμέλισαν ὡς σάρκας εἰς λέδητα, καὶ ὡς κρέας εἰς χύτραν" οὕτω χεχράξονται πρὸς Κύριον, καὶ οὐκ εἰσαχούσεται αὐτῶν" κκαὶ ἀποστρέψει τὸ πρόσωπον αὑτοῦ ἀπ᾽ αὐτῶν ἐν τῷ καιρῷ ἐκείνῳ, ἀνθ᾽ ὧν ἐπονηρεύσαντο ἐν τοῖς ἐπιτηδεύμασιν αὑτῶν ἐν αὑτοῖς "". ν» Πρὸς τοὺς ἄρχοντας ποιεῖται τὸν λόγον" οἱ πεπιστευμένοι γὰρ τὸ κρίνειν, ἐπάτουν τὸ δίκαιον “ διότι κατ᾽ ἐρώτησιν πρὸς αὐτοὺς λέγει Οὐκ ὑμεῖς εἴχετε τοῦ κρίνειν τὴν ἐξουσίαν, ὥστε κολάζειν μὲν τοὺς πλημμελοῦντας, ἀθώους δὲ ἀφιέναι τοὺς ἀνευθύνους; Πῶς τοίνυν τῶν νόμων προστατεύειν στευμένοι,: ἀπεστρέφεέσθε μὲν τῶν ἀγαθῶν ἔργων τὴν πρᾶξιν, θερμῶς δὲ περὶ τὰ πονηρὰ διέχεισθε: Τοσαύτῃ δὲ πλεονεξίᾳ κατὰ τῶν πενήτων ἐκέχρησθε, ὥστε πάντων αὐτοὺς τῶν ὑπαρχόντων γυμνοῦν. Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς " « ᾿Αρπάζοντες "5 τὰ δέρματα αὑτῶν ἀπ' αὑτῶν, γκαὶ τὰς σάρκας αὖμηχότες, κἂν μυριάκις τὴν παρ᾽ "" ἐμοῦ συμμαχία» αἰτήσητε, ἐπικουρίας οὐδεμιᾶς ἀπολαύσετε. Οὕτω τοῖς ἄρχουσιν ἀπειλήσας, ἐπὶ τοὺς προφήτας μεταφέρει τὸν λόγον.

ig΄. «᾿Anadēthi " dia tēs diachopēs n) pro prospou autōn diechopsan᾽'", kai diēlthon pylēn, kai exēlthan di’ autēs, kai exēlthen ho basileus autōn “pro prosōpou autōn. » Aisthomenos gar epidantas pous Chaldaious, tēs poleōs dioryxas to teichos syn oligois apedra " halous de, prōton men eide tēn tōn paidōn sphagēn " eita sterētheis tōn ommatōn, pepedēmenos apēchthē. « Ho de Kyrios hēgēsetai autōn» ouk amynōn, alla proïemenos dēlonoti. a'-d. « Kai erei - ᾿Akousate dē, hai arkai tou Iakōth, kai hoi kataloipoi oichou Israēl᾽ ouk hymin esti gnōnai" to krima? Hoi"5 misountes ta chala, kai zētountes ta ponēra harpazontes ta dermata hautōn ap᾽ autōn, kai tas sarkas autōn apo tōn ostōn autōn. Hon tropon chatephagon tas sarkas tou laou mon, kai ta dermata hautōn ap᾽ autōn exedeiran, kai ta osta autōn synethlasan, kai emelisan hōs sarkas eis ledēta, kai hōs kreas eis chytran" houtō chechraxontai pros Kyrion, kai ouk eisachousetai autōn" kkai apostrepsei to prosōpon hautou ap᾽ autōn en tǭ kairǭ ekeinǭ, anth᾽ hōn eponēreusanto en tois epitēdeumasin hautōn en hautois "". n» Pros tous archontas poieitai ton logon" hoi pepisteumenoi gar to krinein, epatoun to dikaion “ dioti kat᾽ erōtēsin pros autous legei Ouk hymeis eichete tou krinein tēn exousian, hōste kolazein men tous plēmmelountas, athōous de aphienai tous aneuthynous? Pōs toinyn tōn nomōn prostateuein steumenoi,: apestrepheesthe men tōn agathōn ergōn tēn praxin, thermōs de peri ta ponēra diecheisthe: Tosautę̄ de pleonexią kata tōn penētōn ekechrēsthe, hōste pantōn autous tōn hyparchontōn gymnoun. Touto gar paredēlōsen eirēkōs " « ᾿Arpazontes "5 ta dermata hautōn ap' hautōn, nkai tas sarkas aumēchotes, kan myriakis tēn par᾽ "" emou symmachia» aitēsēte, epikourias oudemias apolausete. Houtō tois archousin apeilēsas, epi tous prophētas metapherei ton logon.

13. "Go up through the breach before them; they broke through and passed through the gate and went out through it, and their king went out before them." For when he perceived that the Chaldeans had entered, he dug through the wall of the city and escaped with a few; but when he was caught, he first saw the slaughter of his children, and then, deprived of his eyes, he was led away in fetters. "And the Lord will lead them": not defending them, clearly, but giving them up. 3:1–4. "And he will say: Hear now, rulers of Jacob and remnant of the house of Israel: Is it not for you to know judgment? You who hate the good and seek the evil, who tear their skins from them and their flesh from their bones. As they devoured the flesh of my people, and flayed their skins off them, and broke their bones, and cut them up like flesh into a cauldron and like meat into a pot, so they will cry to the Lord, and he will not hear them; and he will turn his face from them at that time, because they did evil in their practices among themselves." He addresses his word to the rulers; for those entrusted with judging trampled on justice. So he says to them by way of a question: Did you not have the authority to judge, so as to punish the offenders and let the guiltless go free? How, then, when you were entrusted with presiding over the laws, did you turn away from doing good deeds and give yourselves warmly to evil? You used such greed against the poor as to strip them of all their possessions. For this is what he indicated by saying: "Tearing their skins from them and [their] flesh [from their bones]" … even if you ask ten thousand times for my help, you will enjoy no aid. Having thus threatened the rulers, he turns his discourse to the prophets.

Textual problem in this passage: see the notes.

Mic 2:13 (quotation, high confidence) · 2 Kgs 25:4–7 (allusion, high confidence) · Mic 3:1–4 (quotation, high confidence)

Notes and citation

Summary: The prophecy of the breach is fulfilled in King Zedekiah's flight and capture; the rulers who devoured the poor will cry to God in vain.

Lemmas: Mic 2:13 and Mic 3:1–4 (chapter 3 begins inside this section). Zedekiah's flight: 2 Kgs 25:4–7. Words are lost in the scan before "even if you ask"; marked "…".

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) leaked into the text; hyphenated word broken by a marginal letter): 5 Ὰ ἐλπίδας. 65. ἰη Ὁ. '5Α αὐτῶν. ἽΠᾺ ἀνάστα. Ἷ. τ "7 πρόδ.--θεασάμενα. ἔχ Ο διιρρ!. ᾽5 ἅ. πὰ Ο, 5ῖτγιι, ὅ, "5 ᾽Αν, -ἰ προσ. αὖτ. 1. Κα διεφθάρησαν. 12 ὡς. Α εἷς. "" τῆς. καί, α → ; οἱ οἱ ἀΐεὶ 608, οἱ υϑγίοί [πε πὶ 5081: Δ} οἶδ Αἀ ἢ οἱ ἴῃ υἱ οἵη- Ρ δια πὶ τὴθ ροιΐογι 8, ἢ} πὶ → ; εἰσ- Β αχούτεται → εἰσαχούσεται; αυἱ η 181] 006 Αἱ οἱ → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.2.13 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-13). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-2-13

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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.