Commentary on the Twelve Minor Prophets 6.3.5–6.5.8 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 6.3.5–6.5.8

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 15 passages

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

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Preface 6, chapter 3

6.3.5PG 81

ε΄. «Τάδε λέγει Κύριος ἐπὶ τοὺς προφήτας, τοὺς πλανῶντας τὸν λαόν μου, τοὺς δάχνοντας ἐν τοῖς ὀδοῦσιν αὑτῶν, καὶ κηρύσσοντας ἐπ᾽ αὐτῶν "7 εἰρήνην, καὶ οὐκ ἐδόθη εἰς τὸ στόμα αὐτῶν ἡγίασαν ᾿5 ἐπ’ αὐτὸν πόλεμον. » Ῥεύδη, φησὶν, οἱ τῆς ἀτάτης προφῆται χρησμολογοῦντες, οἷόν τισι δήγμασι τῇ κολακείᾳ τῶν λόγων τὸν λαὸν ἐλυμήναντο, ἐναντία μὲν τοῖς ἐμοῖς προφήταις φθεγγόμενοι, εἰρήνην δὲ αὐτοῖς ὑπισχνούμενοι. ᾿Αλλ᾽ οἱ μὲν ἐχείνων λόγοι τὴν εἰρήνην ἔσχον, τὰ ὃὲ πράγματα τὸν πόλεμον δείκνυσι. Πρόξενοι δὲ τῶν ἐκ τοῦ πολέμου χκαχῶν οἱ Ὁ τὴν εἰρήνην ἐπαγγειλάμενοι, καὶ ἐμποδὼν τῇ τοῦ λαοῦ μεταμελείᾳ γενόμενοι. Τὸ δὲ, ε Ἡγίασαν ἐπ᾿ αὐτὸν πόλεββιν, » ἀντὶ τοῦ ἀφρώρισαν τέθεικε, τουτ-

e΄. «Tade legei Kyrios epi tous prophētas, tous planōntas ton laon mou, tous dachnontas en tois odousin hautōn, kai kēryssontas ep᾽ autōn "7 eirēnēn, kai ouk edothē eis to stoma autōn hēgiasan ᾿5 ep’ auton polemon. » Rheudē, phēsin, hoi tēs atatēs prophētai chrēsmologountes, hoion tisi dēgmasi tę̄ kolakeią tōn logōn ton laon elymēnanto, enantia men tois emois prophētais phthengomenoi, eirēnēn de autois hypischnoumenoi. ᾿All᾽ hoi men echeinōn logoi tēn eirēnēn eschon, ta hoe pragmata ton polemon deiknysi. Proxenoi de tōn ek tou polemou chkachōn hoi Ho tēn eirēnēn epangeilamenoi, kai empodōn tę̄ tou laou metameleią genomenoi. To de, e Hēgiasan ep᾿ auton polebbin, » anti tou aphrōrisan tetheike, tout-

5. "Thus says the Lord concerning the prophets who lead my people astray, who bite with their teeth and proclaim peace to them; and when nothing was given into their mouth, they sanctified war against him." The prophets of deceit, he says, uttering lying oracles, harmed the people as with bites by the flattery of their words, speaking contrary to my prophets and promising them peace. But while their words held peace, the facts show war. Those who promised peace and stood in the way of the people's repentance are the causes of the evils of war. "They sanctified war against him" he put for "they set apart", that is …

Textual problem in this passage: see the notes.

Mic 3:5 (quotation, high confidence)

Notes and citation

Summary: The false prophets who promised peace for gain are the true cause of the war.

Lemma: Mic 3:5. The section ends in mid-sentence; the end of the comment is lost in the scan.

Notes on the original text

Digital text corrected (Latin debris): δυν θε τη,» → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.3.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-3-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-3-5

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

6.3.6PG 81

ς΄, ζ'. « Διὰ τοῦτο νὺξ ὑμῖν ἔσται ἀπὸ ὁράσεως, καὶ σκοτία ὑμῖν ἔσται ἐκ " μαντείας, καὶ δύσεται ὁ ἥλιος ἐπὶ τοὺς προφήτας, καὶ συσχοτάσει ἐπ᾽ αὐτοὺς ἡ ἡμέρα. Καὶ χαταισχυνθήσοντετι οἱ ὁρῶντες τὰ ἐνύπνια, καὶ χαταγελασθήσονται οἱ μάντεις, καὶ χαταλαλήσουσι κατ᾽ αὐτῶν πάντες αὐτοὶ, διότι οὐκ ἔσται ὑπακούων ᾽᾽ αὑτῶν. ν Τῶν γὰρ πραγμάτων ἕναντίων φαινομένων, καὶ ἀντὶ τῇ; ὑπ᾽ αὑτῶν θρυλλουμένης εἰρήνης τῆς συμπλοκῆς ὁρωμένης, γέλωτα λυπτόμενοι δὲ βαδιοῦντας οἱ τοῖς ἐνυπνίοις θαῤῥεῖν παραχελευσάμενοι" μεσούσης δὲ ἡμέρας ἐν σκότῳ διάξουσι, καὶ νύκτα τὴν ἡμέραν ἡγήσονται, τῷ φόδῳ κῶν ὁρωμένων βαλλόμενοι " πολλαῖς δὲ αὐτοὺς πλυνοῦσι λοιδορίαις οἱ ταῖς ἐχείνων ἀπαχθέντες μαν-

s΄, z'. « Dia touto nyx hymin estai apo horaseōs, kai skotia hymin estai ek " manteias, kai dysetai ho hēlios epi tous prophētas, kai syschotasei ep᾽ autous hē hēmera. Kai chataischynthēsonteti hoi horōntes ta enypnia, kai chatagelasthēsontai hoi manteis, kai chatalalēsousi kat᾽ autōn pantes autoi, dioti ouk estai hypakouōn ᾽᾽ hautōn. n Tōn gar pragmatōn henantiōn phainomenōn, kai anti tę̄? hyp᾽ hautōn thrylloumenēs eirēnēs tēs symplokēs horōmenēs, gelōta lyptomenoi de badiountas hoi tois enypniois tharrhein paracheleusamenoi" mesousēs de hēmeras en skotǭ diaxousi, kai nykta tēn hēmeran hēgēsontai, tǭ phodǭ kōn horōmenōn ballomenoi " pollais de autous plynousi loidoriais hoi tais echeinōn apachthentes man-

6, 7. "Therefore you will have night instead of vision, and darkness instead of divination; and the sun will set on the prophets, and the day will grow dark over them. And the seers of dreams will be put to shame, and the diviners will be laughed at, and all of them will speak against them, because there will be no one who listens to them." For when events turn out the opposite, and instead of the peace they kept talking about, battle is seen, [they will incur] laughter, and those who bade people trust in dreams will go about in grief. At midday they will live in darkness and think the day night, struck by fear of what they see; and those who were led away by their divinations will heap many reproaches on them …

Mic 3:6–7 (quotation, high confidence)

Notes and citation

Summary: When war comes instead of the promised peace, the false prophets will be shamed and mocked.

Lemma: Mic 3:6–7. The section ends in mid-sentence.

Notes on the original text

Digital text corrected (Migne's footnotes (variant readings) leaked into the lemma): δ Ύν. Α ργϑιη, τοῦ, 501. 965. ἰη Α. 5 ἐνσύς. Ὠό5. ἴῃ» Δ. ᾽Ὁ 'Δρπ, Ποσγαῖ π᾿ οὐΐϊ, ργ,. 55 Ὁ περί νν ἔχ, Οργδιῃ, καί. → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.3.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-3-6). (abbreviation not yet checked)

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

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

6.3.8PG 81

η΄. ε« Ἐγὼ δὲ 3, φησὶν ὁ προφήτης, ἐνεπλήσθην ἰσχύος ἐν Πνεύματι Κυρίου, καὶ κρίματος, καὶ δυναστείας, τοῦ ἀπαγγεῖλαι τῷ Ἰαχὼδ αὑτοῦ, καὶ τῷ οἴκῳ "5 Ἰσραὴλ ἁμαρτίας αὐτῶν. » Οὔτε γὰρ ὅμοια τοῖς παρανόμοις ἐκείνοις δρᾶσαι τολμήσω ᾿" ὑπὸ δὲ τῆς τοῦ ἁγίου Πνεύματος χάριτος ἐνεργούμενος, καὶ τῆς τοιαύτης δυνάμεως ἐμπιπλάμενος, σὺν παῤῥησίᾳ τοῦ λαοῦ τὴν ἀσέθδειαν διἐλέγξω. Οὕτως ὑποσχόμενος διαῤῥήδην ἐλέγξειν τὰς ὑπ᾽ αὐτῶν τολμωμένας παρανομίας, ἀντικρὺς βοᾷ "

ē΄. e« Egō de 3, phēsin ho prophētēs, eneplēsthēn ischyos en Pneumati Kyriou, kai krimatos, kai dynasteias, tou apangeilai tǭ Iachōd hautou, kai tǭ oikǭ "5 Israēl hamartias autōn. » Oute gar homoia tois paranomois ekeinois drasai tolmēsō ᾿" hypo de tēs tou hagiou Pneumatos charitos energoumenos, kai tēs toiautēs dynameōs empiplamenos, syn parrhēsią tou laou tēn asethdeian dielenxō. Houtōs hyposchomenos diarrhēdēn elenxein tas hyp᾽ autōn tolmōmenas paranomias, antikrys boą "

8. "But I," says the prophet, "was filled with strength in the Spirit of the Lord, and with judgment and power, to declare to Jacob his impieties and to the house of Israel their sins." For I will not dare to act like those lawless men; but moved by the grace of the Holy Spirit and filled with such power, I will expose the impiety of the people with boldness. Having thus promised to expose openly the lawless deeds they dare, he cries out directly:

Mic 3:8 (quotation, high confidence)

Notes and citation

Summary: Micah, filled with the Spirit's power, will boldly expose the people's sins.

Lemma: Mic 3:8. The section ends in mid-sentence; the lemma follows in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 6.3.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-3-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-3-8

BibTeX · RIS · CSL-JSON (whole work; this passage's key: sophiascriptura-theodoret-interpretatio-prophetas-minores-6-3-8) · Report an error

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

6.3.9PG 81

θ’, κ΄, « ᾿Ακούσατε δὴ ταῦτα, οἱ ἧγουμενοι οἴχου Ἰαχκὼδ, καὶ οἱ κατάλοιποι οἴχου Ἰσραὴλ, οἱ βδελυσσόμενοι κρῖμα, καὶ πάντα τὰ ὀρθὰ διαστρέφοντες. Οἱ οἰκοδομοῦντες Σιὼν ἐν αἴμασι, καὶ Ἱερουσαλὴμ ἐν ἀδικίαις. » Τὸ κρίνειν, φησὶ, πεπιστευμένοι, χατἐχξειν ἀχλινῶς οὐκ ἠδουλήθητε τὰ τῆς δίκης ζυγά" ἀλλὰ τοῦ δικαίου μὲν ἐποιεῖσθε λόγον οὐδένα, τὸ δὲ ἄδικον δίκαιον ἐπειρᾶσθε δεικνύναι, καὶ ταύτῃ κεχργ μένοι τῇ γνώμῃ, αἱμάτων ἀδίκων τὴν Ἱερουσαλὴμ ἐνεπλήσατε᾽ δωροδηχίᾳ μὲν οἱ ἄρχοντες χρώμενοι, οἱ δὲ ἱερεῖς τὰς περὶ τῶν νομίμων ἀποκρίσεις μετὰ χρημάτων ποιούμενοι, καὶ προῖκα τὴν θείαν ἐκτελεῖν λειτουργίαν οὐκ ἀνεχόμενοι" οἱ δὲ ὑπὸ τῶν ἐναντίων πνευμάτων ἐνεργούμενοι προφῆται, ἔμμισθὸν τὴν ψευδῆ μαντείαν παρέχοντες, καὶ μετὰ δώρων τὴν ἀπάτην προσφέροντες, καὶ τοῦτο δ" δρῶντες τὴν θείαν ἔχειν ἐφαντάζοντο συμμαχίαν, λέγοντες " « Οὐκὶ Κύριος ἐν ἡμῖν ἐστιν; Οὐ μὴ ἐπέλθῃ ἐφ᾽ ὑμᾶς ᾽" κακά. » ᾿'Βπειδὴ τοίνυν παρανομίᾳ πάτῃ συζῶντες, μάτην ἐπερείδεσθε τῇ θείᾳ προσηγορίᾳ, γινώσκετε, ὅτι ι8’. ε Διὰ τοῦτο δι᾽ ὑμᾶς, Σιὼν, ὡς ἀγρὸς ἀροτριαθήσεται, καὶ Ἱερουσαλὴμ εἰς ὀπωροφυλάκιον ἔσται, καὶ τὸ ὄρος τὸ τοῦ οἴχου εἰς ἄλσος δρυμοῦ. » Τοσαὐτη, φησὶν, ἐρημία τὴν πολυθρύλληπον ταύτην καταλήψεται πόλιν, ὡς τὸν μὲν θεῖον οἶκον φυτῶν ἀναπλησθῆναι, καὶ ἀπειχασθῆναι δρυμῷ " τὰ δὲ τῶν τειχῶν ἕνδον, τὰ πάλαι ὑπὸ τῶν ἐνοικούντων στενοχωρούμενα, ταῖς ἔξω τῶν περιθόλων ἀρούραις νεουργεῖσθαι παραπλησίως, καὶ σπείρεσθαι, ὡς μηδὲν ὁπωροφυλαχίου τὴν Ἱερουσαλὴμ διαφέρειν, ὃ μετὰ τὴν τῶν καρπῶ" συλλογὴν ἔρημον μένει, τοῦ πρώην φυλάττοντος οἴκαδε ἐπανιόντης. Ταῦτα δὲ πέρας μὲν ἔλαύςε καὶ ἐπὶ τοῦ Ναξουχοδονόσορ, ἡνίχα τὴν πόλιν ἑλὼν σὺν τῷ βασιλεῖ τοὺς ἐνοικοῦντας αἰχμαλώτους ἀπήγαγεν " ἀκριδέστερον δὲ ἔστιν ἰδεῖν τῆς προφητείας τὸ τέλος μετὰ τὴν κατὰ τοῦ Σωτῇρο; ἡμῶν τῶν Ἰουδαίων λύτταν καὶ μανίαν γεγε. ἐκεῖνος νεὼς ἐκ βάθρων ἀνασπασθεὶς ἐρημίᾳ παντελεῖ παρεδόθη, ὡς ἀγνοεῖν τοὺς ὁρῶντας, ποῖος Ἂν τῶν πάλαι ἁγίων ὁ τόπος. Οὗτω τοίνυν ἡ θεία χάρις διὰ «ἧς προφητικῆς γλώττης τὰ περὶ ἐχείνου προσγορεύσασα τοῦ νεὼ, τῆς εἰς τὸν Κύριον Ἰησοῦν Χριστὸν πεπιστευκυίας Ἐκκλησίας πραθεσπίζει τὴν περιφάνειαν. Λέγει δὲ οὕτως " α’-γ΄. « Καὶ ἔσται ἐπ᾽ ἐσχάτου τῶν ἡμερῶν 5 ἐμφανὲς τὸ ὄρος Κυρίου, ἕτοιμον ἐπὶ κορυφὰς “5 τῶν ὁρέων, καὶ μετεωρισθήσεται ὑπεράνω τῶν βουνῶν, καὶ σπεύσουσιν ἐπ᾽ αὐτὸ λαοί. Καὶ πορεύσονται ἔϑνη πολλὰ, καὶ ἐροῦσι" Δεῦτε, ἀναδῶμεν εἰς τὸ ἔρος Κυρίου, καὶ 5 εἰς τὸν οἶκον τοῦ Θεοῦ Ἰαχὼδ, καὶ δείξουσιν ἧμῖν τὴν ὁδὸν αὐτοῦ, καὶ πορευσόμεθα ἐν ταῖς τρίδοις αὐτοῦ" ὅτι ἐκ Σιὼν ἐξελεύσεται νόμος, καὶ λόγος Κυρίου ἐξ Ἱερουσαλήμ. Καὶ κρινεῖ ἄναμέσον λαῶν πολλῶν, καὶ ἐλέγξει ἔθνη ἔσχυρὰ εἰς ὅ᾽ μακράν. » Μέχρι γὰρ τῶν ἐσχάτων τῆς γῆς τὸ εὐαγγελικὸν καὶ θεῖον διέδραμε κήρυγμα, κατὰ τὴν ἐπὶ τοῖς ἱεροῖς Εὐαγγελίοις φερομένην τοῦ Κυρίου πρόῤῥησιν, «Κηρυχθήσεται γὰρ, ἔφη, τοῦτο τὸ Εὐαγγέλιον εἰς πάντα τὰ ἔθνη εἰς μαρτύριον αὐτοῖς. » Καὶ τοῖς ἁγίοις δὲ ἀποστόλοις παρηγγύησε, λέγων" ε Πορευθέντες μαθητεύσατε πάντα τὰ ἔθνη, βαπτίζοντες αὐτοὺς εἰς τὸ ὄνομα τοῦ Πατρὸς, καὶ τοῦ ΥἹοῦ, καὶ τοῦ ἁγίου Πνεύματος, διδάσχοντε- αὑτοὺς τηρεῖν πάντα ὅσα ἐνετειλάμην ὑμῖν. ν Οὗτος ὁ εὐαγγελεχὴς νόμος, καὶ ἀποστολικὸς λόγος, ἀπὸ τῆς Ἱερουσαλτα, οἷον ἀπό τινος πηγῆς ἀρξάμενος, πᾶσαν τὴν οἴκουμένην διέδραμε, τοῖς μετὰ πίστεως προσιοῦσι τὴν ἀρδείαν προσφέρων. Ἔστι δὲ ἰδεῖν καὶ τοὺς θείους οἴκους ἐν μέσῳ καὶ πόλεων, καὶ κωμῶν, καὶ ἀγρῶν, καὶ ἐσχατιῶν διακειμένους, καὶ μεγέθε!:, καὶ κάλλει διαπρέποντας, ὡς καὶ αὐτῶν τῶν ὑψηλοτάτων ὁρῶν ἐπισημοτέρους εἶναι, καὶ περιφανεστέρους. Εἰ δὲ καὶ βουνοὺς καὶ ὄρη, τὰ πάλαι ἐν τούδοις τῶν ἀλαστόρων δαιμόνων τεμένη νοῆσαί τις ἐθελήσειε, καὶ οὕτως εὑρήσει τὸν προφητιχὰν λόγον ἀληθείᾳ χοσμούμενον' τὰ μὲν γὰρ ἐκ βάθρων ἀνεσπασμένα. φροῦδά ἔστι παντελῶς" οἱ δὲ θεῖοι ναοὶ, τῶν κατ᾽ οὐρανὸν ἀστέρων καὶ τὸ πλῆθος καὶ τὸ κάλλος μιμοῦνται. Ἰουδαῖοι ἔξ καῦτα νοεῖν οὖκ ἐθέλουσιν οὕτως, ἀλλὰ τῆς ἐκ Βαβυλῶνος ἐπανόδου πρόῤῥησιν ταῦτα εἶναξ φασι καὶ τὸ μὲν ἐκείνους ἠλιθίους ὄντα: οὕτω νοεῖν, θαυμαστὸν οὐδέν " συμθαίνει γὰρ αὐτῶν ταῖς ἄλλαις παρνοίαις " καὶ ὁ περὶ τήνδε τὴν προφητείαν πλάνο; τὸ δὲ καί τινας τῶν τῆς εὐσεύείας διδασκάλων τὴν αὐτὴν ἑρμηνεΐαν ἐνθεῖναι τοῖς οἰκείοις συγγράμμασιν, οὐκ ἀνεκτὸν, οὐδὲ συγγνώμης ἄξιον εἶναί μοι δοχεξ. Ποῖα γὰρ ἔθνη καὶ πελάξοντα, καὶ πόῤῥωθεν ἀπς χισμένα, μετὰ τὴν ἐπάνοδον συνέδραμον εἰς τὸν Ἰουδαίων ναὸν, τὸν ἐκείνων ἀσπασάμενα νόμον, καὶ ᾿Αναμέσον δὲ ποίων ἐθνῶν, ἢ λαῶν παμπόλλων, οὗτ΄ ς ὁ λόγος διέκρινε, τὰ κακῶς ὑπ᾽ αὐτῶν γινόμενα διεὐέγχων; Καὶ τὰ ἐπαγόμενα δὲ, ἀντικρὺς τῆς ἐρμηνείας ἐκείνης διθλέγχει τὸ Ψεῦδο; " μετὰ γὰρ τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον, ὡς καὶ τοῖς οὕτω νενοηχόσι δοκεῖ, καὶ Βὼγ καὶ Μαγὼγ μετὰ πλείστων ἐθνῶν ἐπεστράτευσαν Ἰουδαίοις, καὶ οἱ περίοιχοι δὲ πάντε; αὐτοὺς πολεμοῦντες διετέλεσαν, ξνθεν μὲν Ἰδουμαῖοι, καὶ ᾿Αμμανῖται, καὶ Μωαῤῖται " ἐκεῖθεν δὲ ἀλλόφυλοι καὶ Σαμαρεῖτας " καὶ ὀλίγου δὲ διελθόντος χρόνου, τὰ Μαχεδονικὰ αὐτοῖς ἐπέστη κακὰ, ἃ τῶν θεῖαν. « Κατακόγουσι γὰρ τὰς μακαίρας αὑτῶν εἰς ἄροτρα, καὶ τὰ δόρατα αὑτῶν εἰς δρέπανα, καὶ οὐκ ἕτι οὐ μὴ ἄρῃ ἔθνος ἐπὶ "" ἔθνος; μάχαιραν, καὶ οὐκ ἔτι οὗ μὴ μάθωτ! πολεμεῖν. (δ΄.) Καὶ ἀναπαύσεται ἔκαστος ὑποχάτω ἀμπέλου αὑτοῦ, καὶ ἕχαστος ὑποχάτω συκῆς αὑτοῦ, καὶ οὐκ ἔσται ὁ ἐχφοδῶν. » Καὶ δεικνὺς τῶν εἰρημένων τὸ ἀψευδὲς, τοῦ εἰρηκότος τὸ ἀξιόπιστον ὅτιλον ποιεῖ τοῖς ἀκούουσι. ε« Τὸ γὰρ στόμα Κυρίου παντοκράτορος ἐλάλησε ταῦτα. » Τότε δὴ, τότε

th’, k΄, « ᾿Akousate dē tauta, hoi hēgoumenoi oichou Iachkōd, kai hoi kataloipoi oichou Israēl, hoi bdelyssomenoi krima, kai panta ta ortha diastrephontes. Hoi oikodomountes Siōn en aimasi, kai Hierousalēm en adikiais. » To krinein, phēsi, pepisteumenoi, chatechxein achlinōs ouk ēdoulēthēte ta tēs dikēs zyga" alla tou dikaiou men epoieisthe logon oudena, to de adikon dikaion epeirasthe deiknynai, kai tautę̄ kechrg menoi tę̄ gnōmę̄, haimatōn adikōn tēn Hierousalēm eneplēsate᾽ dōrodēchią men hoi archontes chrōmenoi, hoi de hiereis tas peri tōn nomimōn apokriseis meta chrēmatōn poioumenoi, kai proika tēn theian ektelein leitourgian ouk anechomenoi" hoi de hypo tōn enantiōn pneumatōn energoumenoi prophētai, emmisthon tēn pseudē manteian parechontes, kai meta dōrōn tēn apatēn prospherontes, kai touto d" drōntes tēn theian echein ephantazonto symmachian, legontes " « Ouki Kyrios en hēmin estin? Ou mē epelthę̄ eph᾽ hymas ᾽" kaka. » ᾿'Bpeidē toinyn paranomią patę̄ syzōntes, matēn epereidesthe tę̄ theią prosēgorią, ginōskete, hoti i8’. e Dia touto di᾽ hymas, Siōn, hōs agros arotriathēsetai, kai Hierousalēm eis opōrophylakion estai, kai to oros to tou oichou eis alsos drymou. » Tosautē, phēsin, erēmia tēn polythryllēpon tautēn katalēpsetai polin, hōs ton men theion oikon phytōn anaplēsthēnai, kai apeichasthēnai drymǭ " ta de tōn teichōn hendon, ta palai hypo tōn enoikountōn stenochōroumena, tais exō tōn peritholōn arourais neourgeisthai paraplēsiōs, kai speiresthai, hōs mēden hopōrophylachiou tēn Hierousalēm diapherein, ho meta tēn tōn karpō" syllogēn erēmon menei, tou prōēn phylattontos oikade epaniontēs. Tauta de peras men elause kai epi tou Naxouchodonosor, hēnicha tēn polin helōn syn tǭ basilei tous enoikountas aichmalōtous apēgagen " akridesteron de estin idein tēs prophēteias to telos meta tēn kata tou Sōtę̄ro? hēmōn tōn Ioudaiōn lyttan kai manian gege. ekeinos neōs ek bathrōn anaspastheis erēmią pantelei paredothē, hōs agnoein tous horōntas, poios An tōn palai hagiōn ho topos. Houtō toinyn hē theia charis dia «hēs prophētikēs glōttēs ta peri echeinou prosgoreusasa tou neō, tēs eis ton Kyrion Iēsoun Christon pepisteukuias Ekklēsias prathespizei tēn periphaneian. Legei de houtōs " a’-g΄. « Kai estai ep᾽ eschatou tōn hēmerōn 5 emphanes to oros Kyriou, hetoimon epi koryphas “5 tōn horeōn, kai meteōristhēsetai hyperanō tōn bounōn, kai speusousin ep᾽ auto laoi. Kai poreusontai eϑnē polla, kai erousi" Deute, anadōmen eis to eros Kyriou, kai 5 eis ton oikon tou Theou Iachōd, kai deixousin hēmin tēn hodon autou, kai poreusometha en tais tridois autou" hoti ek Siōn exeleusetai nomos, kai logos Kyriou ex Hierousalēm. Kai krinei anameson laōn pollōn, kai elenxei ethnē eschyra eis ho᾽ makran. » Mechri gar tōn eschatōn tēs gēs to euangelikon kai theion diedrame kērygma, kata tēn epi tois hierois Euangeliois pheromenēn tou Kyriou prorrhēsin, «Kērychthēsetai gar, ephē, touto to Euangelion eis panta ta ethnē eis martyrion autois. » Kai tois hagiois de apostolois parēngyēse, legōn" e Poreuthentes mathēteusate panta ta ethnē, baptizontes autous eis to onoma tou Patros, kai tou HuIou, kai tou hagiou Pneumatos, didaschonte- hautous tērein panta hosa eneteilamēn hymin. n Houtos ho euangelechēs nomos, kai apostolikos logos, apo tēs Hierousalta, hoion apo tinos pēgēs arxamenos, pasan tēn oikoumenēn diedrame, tois meta pisteōs prosiousi tēn ardeian prospherōn. Esti de idein kai tous theious oikous en mesǭ kai poleōn, kai kōmōn, kai agrōn, kai eschatiōn diakeimenous, kai megethe!:, kai kallei diaprepontas, hōs kai autōn tōn hypsēlotatōn horōn episēmoterous einai, kai periphanesterous. Ei de kai bounous kai orē, ta palai en toudois tōn alastorōn daimonōn temenē noēsai tis ethelēseie, kai houtōs heurēsei ton prophētichan logon alētheią chosmoumenon' ta men gar ek bathrōn anespasmena. phrouda esti pantelōs" hoi de theioi naoi, tōn kat᾽ ouranon asterōn kai to plēthos kai to kallos mimountai. Ioudaioi ex kauta noein ouk ethelousin houtōs, alla tēs ek Babylōnos epanodou prorrhēsin tauta einax phasi kai to men ekeinous ēlithious onta: houtō noein, thaumaston ouden " symthainei gar autōn tais allais parnoiais " kai ho peri tēnde tēn prophēteian plano? to de kai tinas tōn tēs euseueias didaskalōn tēn autēn hermēneïan entheinai tois oikeiois syngrammasin, ouk anekton, oude syngnōmēs axion einai moi dochex. Poia gar ethnē kai pelaxonta, kai porrhōthen aps chismena, meta tēn epanodon synedramon eis ton Ioudaiōn naon, ton ekeinōn aspasamena nomon, kai ᾿Anameson de poiōn ethnōn, ē laōn pampollōn, hout΄ s ho logos diekrine, ta kakōs hyp᾽ autōn ginomena dieuenchōn? Kai ta epagomena de, antikrys tēs ermēneias ekeinēs dithlenchei to Pseudo? " meta gar tēn apo Badylōnos epanodon, hōs kai tois houtō nenoēchosi dokei, kai Bōg kai Magōg meta pleistōn ethnōn epestrateusan Ioudaiois, kai hoi perioichoi de pante? autous polemountes dietelesan, xnthen men Idoumaioi, kai ᾿Ammanitai, kai Mōaritai " ekeithen de allophyloi kai Samareitas " kai oligou de dielthontos chronou, ta Machedonika autois epestē kaka, ha tōn theian. « Katakogousi gar tas makairas hautōn eis arotra, kai ta dorata hautōn eis drepana, kai ouk heti ou mē arę̄ ethnos epi "" ethnos? machairan, kai ouk eti hou mē mathōt! polemein. (d΄.) Kai anapausetai ekastos hypochatō ampelou hautou, kai hechastos hypochatō sykēs hautou, kai ouk estai ho echphodōn. » Kai deiknys tōn eirēmenōn to apseudes, tou eirēkotos to axiopiston hotilon poiei tois akouousi. e« To gar stoma Kyriou pantokratoros elalēse tauta. » Tote dē, tote

9, 10. "Hear now these things, you leaders of the house of Jacob and remnant of the house of Israel, who abhor judgment and pervert all that is right; who build Zion with blood and Jerusalem with injustices." Though you were entrusted with judging, he says, you would not hold the scales of justice level; you made no account of what is just and tried to show the unjust as just. And with this mind you filled Jerusalem with unjust bloodshed: the rulers taking bribes; the priests giving their answers about the legal ordinances for money and not bearing to perform the divine liturgy without pay; and the prophets, moved by opposing spirits, providing lying divination for hire and offering deceit in return for gifts, and while doing this imagining that they had God on their side, saying: "Is not the Lord among us? No evils will come upon us." Since, then, you live in all lawlessness and lean in vain on the divine name, know that: 12. "Therefore because of you Zion will be plowed like a field, and Jerusalem will be like a fruit-guard's hut, and the mountain of the house like a grove in the forest." Such desolation, he says, will seize this celebrated city that the divine house will be filled with plants and look like a forest, and the space within the walls, once crowded with inhabitants, will be plowed and sown like the fields outside the walls, so that Jerusalem will be no different from a fruit-guard's hut, which is left deserted after the fruits are gathered, when the one who guarded it has gone home. These things were fulfilled in the time of Nebuchadnezzar, when he took the city and led away its inhabitants captive with the king; but one can see the end of the prophecy more precisely after the frenzy and madness of the Jews against our Savior. For that temple, torn up from its foundations, was given over to utter desolation, so that those who see the place do not know where the holy things of old once stood. So the divine grace, having foretold through the prophetic tongue the fate of that temple, foretells the splendor of the Church that has believed in the Lord Jesus Christ. It speaks thus: 4:1–3. "And it will be in the last days that the mountain of the Lord will be manifest, prepared on the tops of the mountains, and it will be lifted above the hills, and peoples will hasten to it. And many nations will go and say: Come, let us go up to the mountain of the Lord and to the house of the God of Jacob, and they will show us his way, and we will walk in his paths; for out of Zion will go forth the law, and the word of the Lord from Jerusalem. And he will judge between many peoples and rebuke strong nations far away." For the divine preaching of the gospel ran to the ends of the earth, according to the Lord's prediction recorded in the holy Gospels: "For this gospel," he said, "will be preached to all the nations as a testimony to them." And he charged the holy apostles, saying: "Go and make disciples of all the nations, baptizing them in the name of the Father and of the Son and of the Holy Spirit, teaching them to observe all that I have commanded you." This gospel law and apostolic word, beginning from Jerusalem as from a spring, ran through the whole world, offering its water to those who come with faith. And one can see the divine houses set in the midst of cities, villages, fields, and remote places, excelling in size and beauty, so as to be more conspicuous and splendid than the highest mountains themselves. And if anyone wishes to take the hills and mountains as the precincts of the avenging demons that once stood in groves, even so he will find the prophetic word adorned with truth: for those, torn up from their foundations, have utterly vanished, while the divine temples imitate the stars of heaven in number and in beauty. The Jews will not understand these things so, but say that they are a prediction of the return from Babylon. That they, being foolish, understand it so is no wonder; for their error about this prophecy fits their other follies. But that some of the teachers of piety have put the same interpretation in their own writings seems to me intolerable and unpardonable. For what nations, whether near or far away, ran together to the temple of the Jews after the return and embraced their law? Between what nations or very many peoples did their word judge, exposing what they did wrongly? And what follows plainly refutes the falsehood of that interpretation. For after the return from Babylon, as even those who understand it so believe, Gog and Magog with very many nations campaigned against the Jews, and all their neighbors continually made war on them, on one side Idumeans, Ammonites, and Moabites, on the other foreigners and Samaritans; and after a short time the Macedonian evils came upon them, which … the divine [prophecy]: "For they will beat their swords into plowshares and their spears into sickles, and nation will no longer lift sword against nation, and they will no longer learn to make war. 4. And each will rest under his vine and each under his fig tree, and there will be no one to frighten them." And showing the truthfulness of what was said, he makes plain to the hearers the trustworthiness of the speaker: "For the mouth of the Lord Almighty has spoken these things." Then indeed, then …

Mic 3:9–10 (quotation, high confidence) · Mic 3:11 (quotation, high confidence) · Mic 3:12 (quotation, high confidence) · 2 Kgs 25:8–11 (allusion, medium confidence) · Mic 4:1–3 (quotation, high confidence) · Matt 24:14 (quotation, high confidence) · Matt 28:19–20 (quotation, high confidence) · Mic 4:4 (quotation, high confidence) · Ezek 38:2 (allusion, medium confidence)

Notes and citation

Summary: Jerusalem's corrupt rulers, priests, and prophets bring on its destruction, fulfilled by Nebuchadnezzar and finally after the rejection of Christ; the exalted mountain of Mic 4 is the Church spread through the world, not the return from Babylon.

Lemmas: Mic 3:9–10, a paraphrase of 3:11, 3:12, and Mic 4:1–3 and 4:3b–4 (chapter 4 begins inside this section). Quotations: Matt 24:14; Matt 28:19–20. Theodoret rejects the reading of 4:1–4 as a prophecy of the return from Babylon, held by the Jews and by "some of the teachers of piety" (unnamed). His statements about the Jews are his own polemic, translated as written. Gog and Magog (Ezek 38–39) are placed by Theodoret after the return from exile. Latin debris and Migne's footnotes are removed by logged corrections; a few words lost with them are marked "…".

Notes on the original text

Digital text corrected (Latin debris; Latin debris and Migne's footnotes; Migne's footnotes; Migne's footnotes and Latin debris (Migne's parallel column read as Greek letters); hyphenated word; hyphenated word broken by a marginal letter; hyphenated word broken by debris): Ἱερου- (ὶ σαλὴμ → Ἱερουσαλὴμ; μὴ ἐγὼ ἐμπλήσω ἰσχὸν, χ, τ. δ. 2. (; ταῦτα, 85 ἃ ἡ μᾶς. ἀΐα ἴῃ οἱ γε! φὰὶ ἀοπιυ5 ἴβγδϑὶ δ, φυὶ δϑοπι δ ηΐ οἱ {π|51} ἢυ} πὶ Πα θοπί65 γοιοπϑιν, ἰη) υγἷα εἱ 15 τι ι15, (θαι ἀν᾽ πιο απ ργῸ 6 γο 8 Θχρο- [ἀοόγόηΐ, αἰνί παν δον" 86 ἢ υγ05 Δύσι Γᾶ- Νοι γϑπίθη! δι ροῦ νῸ5 τη.» τὶ, ἀΐα 511, δἱ πνοϑ τσηὴρ! ἢ [σοι 58}1}8. (το μαπα απ ἄκη, Δ αἋ Π}}} Ηϊγοβυίγιηα ἃ ΡΟΠΊΟΓΙΠ ἢ ἀΐὰ αἰ ἤογαι, αυα ροϑι Γγασία αν Ρογοδριϊοηθι, οἷβίος ἀράυχίββοῖ; 564. ῳ οὀχλοίϊς. ῥγορ ει ἤμποηι υἱάσγα Α → ; ἰὼ 6 δῖς ποἃς 66ταῦ δυίοπὶ πὶ πη ς αἴσῃ, οἱ οἰονδϊζυγ ουροῦ 601168, οἱ [δι παῦση! δὰ οἱ ἴῃ Εἰ γ. ἰη 8805 Ἐναηροι ἐς ναοί υν. ε πὶ ἀϊνὸἰποὐ πὶ γα δὰοἱ ἐμέ σαγα γ } 1 τα πιρὶα ἰη [6 81|58}πογ ἢ πὶ ἀδΘἢ πν, ἴῃ εἷς οἰϊπὶ τ → ; ἐμ- Β Ῥανὲς → ἐμφανὲς; Πορευ- Ο θέντες → Πορευθέντες; ἰεπμρ λα, οἵ τη ἢ πἀΐπα, οἱ ρυ!ο τυ πο σοἰΐ 5(6]- Ὁ → ; δι πϑργα, {0 Τ, ρ. 1509, ἐν ταῖς ἐσχάταις ἡμέραις. 37 χορ. Α ργί. τάς. ᾿ εἰς. θο5. μη ἃ. 59 (ἰ παρανομίσις. → ; Βα- Θυλῶνος → Βαβυλῶνος; 38. εἷς -, δρ. Κυρ. χκα', [εϑ. ἢν ἅ» → ; τὴν Αὶ 'π αὐτὴν → τὴν αὐτὴν.

Cite (SBL): Theodoret, Comm. Proph. min. 6.3.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-3-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-3-9

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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.

Preface 6, chapter 4

6.4.5PG 81

ε΄. ε« Πάντες οἱ λαοὶ πορεύσονται ἔκαστος τὴν ὁδὸν αὑτοῦ - ἡμεῖς δὲ πορευσόμεθα ἐν ὀνόματι Κυρίου τοῦ Θεοῦ ἡμῶν εἰ: τὸν αἰῶνα, καὶ ἐπέκεινα. » Ὅτι μὲν οὖν τούτων οὐδὲν Ἰουδαίοις ἁρμόττει, τὰ πράγματα μαρτυρεῖ " οἱ μὲν γὰρ τῆς Ἱερουσαλὴμ ἐγένοντο, σποράδες ἀλώμενοι, καὶ τὴν κατὰ νόμον λειτουργίαν ἐκπληροῦν οὐ δυνάμενοι" ὁ δὲ προφητικὸς λόγος ὑπισχνεῖται, τοὺς πεπιστευκότας ἐν τῷ ὀνόματι τοῦ Κυρίου, πορεύεσθαι εἰ: τὸν αἰῶνα καὶ ἐπέκεινα. Ὅτι δὲ τὸν μετὰ τὴν τοῦ Κυρίου πχρουτίαν προσημαίνει ταῦτα καιρὸν, πάλιν τὰ πράγματα μονονουχὶ φωνὴν ἀφιέντα τὴν μαρτυρίαν παρέχεται. Πρὺ μὲν γὰρ τῆς Ῥωμαίων βατιλείας, συχναὶ τῶν ἐθνῶν γατ᾽ ἀλλήλων ἐπαναστάσεις ἐγίνοντο, ἅτε δὴ καθ᾽ ἔκαστον Ἔθνος τῆς βασιλείας μεμερισμένης. ἸΙάσης δὲ τῆς ἡγξμονίας εἰς Ῥωμαίους μετατεθείσης, καὶ τῆς καθ᾽ ἕκαστον ἔθνος βασιλείας ἐπὶ τῆς τοῦ Σωτῆρος Τμ͵ῶν παρουπίας ἀναιρεθείσης, εἰρήνη βαθεῖα κατἐσχε τὴν οἰκουμένην, ὡς μηκέτι ἔθνος κατ᾽ ἔθνο! ἐπιστρατεύειν, ἀλλὰ διὰ τὴν παρασχεθεῖσαν θεόθεν εἰρήνην, εἰς ὄργανα γεωργικὰ μεταδαλεῖν τὰ πολεμικὰ, καὶ τῇ γηπονίᾳ προσέχοντας, τῶν ἐντεῦθεν ἀδεῶς ἀγαθῶν ἀπολαύειν. Κα! τοῖς ἄλλοις δὲ ἅπασιν ἐπιτηδεύμασιν ὡς ἐν εἰρήνῃ προσέχουσιν, οἱ μὲν ταῖς παντοδαπαῖς χρώμενοι τέχνα!ς, οἱ ὃὲ ἐμπορίαν καὶ ναυτιλίαν αἱρούμενοι, οἱ δὲ τῇς τελειότητος ὀρεγόμενοι, τὴν θείσν ὁδὸν, καὶ τοῦ Δεσπότου τὴν θεραπείαν, ὑποῤῥεόντων "᾽ κερδῶν προαιρούμενοι, Καὶ τὴ) αἰώνιον ἐντεῦθεν χληρονομοῦντες ζωήν, Τούτοις ἐπάγει "

e΄. e« Pantes hoi laoi poreusontai ekastos tēn hodon hautou - hēmeis de poreusometha en onomati Kyriou tou Theou hēmōn ei: ton aiōna, kai epekeina. » Hoti men oun toutōn ouden Ioudaiois harmottei, ta pragmata martyrei " hoi men gar tēs Hierousalēm egenonto, sporades alōmenoi, kai tēn kata nomon leitourgian ekplēroun ou dynamenoi" ho de prophētikos logos hypischneitai, tous pepisteukotas en tǭ onomati tou Kyriou, poreuesthai ei: ton aiōna kai epekeina. Hoti de ton meta tēn tou Kyriou pchroutian prosēmainei tauta kairon, palin ta pragmata mononouchi phōnēn aphienta tēn martyrian parechetai. Pry men gar tēs Rhōmaiōn batileias, sychnai tōn ethnōn gat᾽ allēlōn epanastaseis eginonto, hate dē kath᾽ ekaston Ethnos tēs basileias memerismenēs. IIasēs de tēs hēnxmonias eis Rhōmaious metatetheisēs, kai tēs kath᾽ hekaston ethnos basileias epi tēs tou Sōtēros Tm͵ōn paroupias anairetheisēs, eirēnē batheia katesche tēn oikoumenēn, hōs mēketi ethnos kat᾽ ethno! epistrateuein, alla dia tēn paraschetheisan theothen eirēnēn, eis organa geōrgika metadalein ta polemika, kai tę̄ gēponią prosechontas, tōn enteuthen adeōs agathōn apolauein. Ka! tois allois de hapasin epitēdeumasin hōs en eirēnę̄ prosechousin, hoi men tais pantodapais chrōmenoi techna!s, hoi hoe emporian kai nautilian hairoumenoi, hoi de tę̄s teleiotētos oregomenoi, tēn theisn hodon, kai tou Despotou tēn therapeian, hyporrheontōn "᾽ kerdōn proairoumenoi, Kai tē) aiōnion enteuthen chlēronomountes zōēn, Toutois epagei "

5. "All the peoples will walk each in his own way; but we will walk in the name of the Lord our God forever and beyond." That none of this fits the Jews the facts testify: for they were cast out of Jerusalem and wander scattered, unable to fulfill the worship prescribed by the law; whereas the prophetic word promises that those who have believed in the name of the Lord will walk forever and beyond. And that these things foretell the time after the Lord's coming, again the facts testify, all but raising their voice. For before the Roman empire there were frequent uprisings of the nations against one another, since the rule was divided nation by nation. But when all dominion had passed to the Romans, and the kingship of each nation had been abolished at the coming of our Savior, deep peace held the world, so that nation no longer campaigned against nation; but because of the peace granted by God they turned the instruments of war into farming tools and, devoting themselves to agriculture, enjoyed without fear the good things that come from it. And they devote themselves to all the other pursuits as in time of peace: some practice crafts of every kind, others choose trade and seafaring, and others, longing for perfection, choose the divine way and the service of the Master over gains that flow away, and thereby inherit eternal life. To these words he adds:

Mic 4:5 (quotation, high confidence) · Mic 4:3 (allusion, high confidence)

Notes and citation

Summary: The peace foretold in Mic 4 is the peace of the Roman world under which the gospel spread, not anything the Jews received.

Lemma: Mic 4:5. Latin debris (with a displaced Greek fragment: "and the prophetic word promises peace") is removed by logged corrections. Theodoret's linking of the end of national wars with the Roman empire at Christ's coming, and his statements about the Jews, are translated as written. The section ends in mid-sentence.

Notes on the original text

Digital text corrected (Latin debris and a displaced fragment inside ὀρεγόμενοι; Migne's footnotes (variant readings); hyphenated word broken by debris): πρά- Ὑματα → πράγματα; ὄρε- "1, πος ἰὼ δα αοδιν- Ταργοδπ θη ῦ ϑοὰ {Π|ὰ δἰ) 45 δου δοσυιωῦ 4] εἰς ἱμιθγργεῖδι! βυμί, οἱ οξ οἱ Μάξοξ, ἐμὲ ἢ αν πιὶβ φοπεθυβ. μὴ δι 2598. ἰγγυδγιμ : οἱ βομ με πο ῦ οὐ οἷα 61} ψοϑδθγυηῖ, εἶπα ης δὲ ὁ προφητικὸς λόγος εἰρήνην ὑπισχνεῖται βαδὲ μἃσθ 08 (οἷϊ. « σης : ηΐ, αὐδρογδὶ " οἱ οὐ θυ, οοπϑοπίδηδιηι ἰϑμὶ εἰ δἰο γί ν Ἔχϑθυΐ πον γα οιεἰ Ὁ οἱ Πα εΐθ (υν. 804 οἱ δ] οὐἶνὶ ἴμ ρας εοϊοηΐ, δἱ 8}}} νυ ]β γί θυ5 νάσδηῖ; γόμενοι → ὀρεγόμενοι; δ1 ἐπ᾽, Α πρός. 5 ὑπ. ( ρηίσι, τῶν, ΄ → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.4.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-5). (abbreviation not yet checked)

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

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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.

6.4.6PG 81

ς΄, ζ΄. « Ἐν ταῖς ἡμέραις "5, καὶ ἐν τῷ χαιρῷ ἐκείνῳ, συνάξω τὴν συντετριμμένην, καὶ τὴν ἀπὠσμένην εἰσδέξομαι, καὶ οὺς ἀπωσάμην. Καὶ θήσομαι τὴν συντετριμμένην εἰς ὑπόλειμμα, καὶ τὴν ἂπὠσμένην εἰς ἔθνος ἰσχυῤόν. » Καὶ σαφῶς διδάσκων, ὡς; οὐ περὶ Ἰουδαίων ταῦτά φησι, προστέθεικε " « Καὶ βασιλεύσει Κύριος ἐπ᾽ αὐτοὺς ἐν ὄρει Σιὼν ἀπὸ τοῦ νῦν καὶ εἰς τὸν αἰῶνα. » Εἰ μὲν οὖν διέμεινεν ἐν τῇ Σιὼν ἡ Ἰουδαίων βασιλεία, καὶ τῆς αἰωνίου καὶ διηνεκοῦς ἀπολαύουσι παρὰ τοῦ Θεοῦ τῶν ὅλων χη. δεμονίας, εἰκότως καὶ Ἰουδαῖοι τὴν προφητείαν ἁρπάζουσι, καὶ οἱ παραπλησίως ἐκείνοις ταῦτα νενοηκότες συνομολογοῦσιν ἐκείνοις, Εἰ δὲ πέπαυται μὲν τῶν Ἰουδαίων πάλαι ἡ βασιλεία, πόῤῥω δὲ τῆς Ἱερουσαλὴμ οἰκοῦντες δουλεύουσι, τῆς δὲ τοῦ Θεοῦ κηδεμονίας προφανῶς ἐγυμνώθησαν, μήτε Ἰουδαῖοι αἰῶνα. Οὕτω τὰ περὶ τῆς ἐξ ἐθνῶν Ἐκκλησίας σαλὴμ ἐπανέρχεται λόγους. ληρείτωσαν, καὶ οἱ τῆς Ἐκκλησίας διδάσχαλο! τῇ αγορεύει ψυχὰς, δι᾽ ἃς ὁ μονογενὴς τοῦ Θεοῦ Λόγος ἐνανθρωπήσας ἐπὶ τῆς γῆς ὥφθη, καὶ τοῖς ἀνθρώποις συνανεστράφη. Καὶ τούτων μάρτυς αὐτὸς πρὸς Ἰουδαίους λέγων" « Οὐ χρείαν ἔχουσιν οἱ ἰσχύοντες ἰατροῦ, ἀλλ᾽ οἱ κακῶς ἔχοντες. » Καὶ, « ΟὐὩς ἦλθον καλέσαι δικαίους, ἀλλὰ ἀμαρτωλοὺς εἰς μετάνοιαν. ν Διὸ τελώνην, καὶ πόρνην, καὶ λῃστὴν, καὶ τοὺς τοιούτους συναγαγὼν, καὶ τὸν τούτων τρόπον εἰς τὸ χρεῖττον μεταθαλὼν, Ἐκκλησίαν ἁγίαν ἀπέφηνε, βασιλεύων αὐτῶν ἀπὸ τοῦ νῦν καὶ ἕως εἰς τὸν προθεσπίσας ὁ προφήτης, εἰς τοὺς κατὰ τῆς Ἵερου͵ π΄. «Καὶ σὺ, πύργος ποιμνίου αὐχμώδης, θύγατερ Σιὼν, ἐπὶ σὲ ἥξει καὶ εἰσελεύσεται"" ἡ ἀρχὴ, ἡ πρώτη βασιλεία Βαδυλῶνος "5.» Οὕτω καὶ ὁ μαχέρἷος Ἡσαῖας, μᾶλλον δὲ ὁ τῶν ὅλων Θεὸς διὰ τῇς ἐχείνου γλώττης, τροπικῶς αὐτὴν ὀνομάζει. Εϊρτιχὼς γὰρ, ὅτι « Ἐφύτευσα ἄμπελον Σωρὴκ "5, καὶ προλήνιον ὥρυξα ἐν αὐτῷ», ἐπήγαγε" «Καὶ πύργον ᾧκοδόμησα ἐν μέσῳ αὐτοῦ, ν» τὸν ναὸν οὕτω καλῶν, δι᾽ οὗ φρουρεῖν ἐδόκει τὸν ἀμπελῶνα. Τοῦτον τὸν πύργον ὁ μακάριος Μικαίας αὐχμώδη διὰ τὴν τῶν οἰκητόρων ἀσέδειαν " τῆς γὰρ ἐννόμου πολιτείας τὸ διειδὲς θολώσαντες, οἷον αὐχμόν τινα τὴν οἰκείαν παρανομίαν ἐπεισήγαγον, Τούτοις τὴν Βαδυλωνίων ἀπειλεῖ στρατείαν " τούτων γὰρ εὐθὺς Ὁ ἐν τῷ τρίτῳ ἕτει τῆς βασιλείας Ἰωακείμ. Διὸ καὶ ἀρχὴν πρώτην τὴν βασιλείαν ἐκείνην ὠνόμασεν, ὡς εὐθὺς μετὰ τὴν τῆς βασιλείας χειροτονίαν τοῦ Ναβουχοδονόσορ ποιησαμένου τὴν στρατείαν. Εἶτα κατ᾽ εἰρωνείαν πυνθάνεται"

s΄, z΄. « En tais hēmerais "5, kai en tǭ chairǭ ekeinǭ, synaxō tēn syntetrimmenēn, kai tēn apōsmenēn eisdexomai, kai ous apōsamēn. Kai thēsomai tēn syntetrimmenēn eis hypoleimma, kai tēn apōsmenēn eis ethnos ischyron. » Kai saphōs didaskōn, hōs? ou peri Ioudaiōn tauta phēsi, prostetheike " « Kai basileusei Kyrios ep᾽ autous en orei Siōn apo tou nyn kai eis ton aiōna. » Ei men oun diemeinen en tę̄ Siōn hē Ioudaiōn basileia, kai tēs aiōniou kai diēnekous apolauousi para tou Theou tōn holōn chē. demonias, eikotōs kai Ioudaioi tēn prophēteian harpazousi, kai hoi paraplēsiōs ekeinois tauta nenoēkotes synomologousin ekeinois, Ei de pepautai men tōn Ioudaiōn palai hē basileia, porrhō de tēs Hierousalēm oikountes douleuousi, tēs de tou Theou kēdemonias prophanōs egymnōthēsan, mēte Ioudaioi aiōna. Houtō ta peri tēs ex ethnōn Ekklēsias salēm epanerchetai logous. lēreitōsan, kai hoi tēs Ekklēsias didaschalo! tę̄ agoreuei psychas, di᾽ has ho monogenēs tou Theou Logos enanthrōpēsas epi tēs gēs hōphthē, kai tois anthrōpois synanestraphē. Kai toutōn martys autos pros Ioudaious legōn" « Ou chreian echousin hoi ischyontes iatrou, all᾽ hoi kakōs echontes. » Kai, « OuŌs ēlthon kalesai dikaious, alla amartōlous eis metanoian. n Dio telōnēn, kai pornēn, kai lę̄stēn, kai tous toioutous synagagōn, kai ton toutōn tropon eis to chreitton metathalōn, Ekklēsian hagian apephēne, basileuōn autōn apo tou nyn kai heōs eis ton prothespisas ho prophētēs, eis tous kata tēs Hierou͵ p΄. «Kai sy, pyrgos poimniou auchmōdēs, thygater Siōn, epi se hēxei kai eiseleusetai"" hē archē, hē prōtē basileia Badylōnos "5.» Houtō kai ho macherios Hēsaias, mallon de ho tōn holōn Theos dia tę̄s echeinou glōttēs, tropikōs autēn onomazei. Eïrtichōs gar, hoti « Ephyteusa ampelon Sōrēk "5, kai prolēnion hōryxa en autǭ», epēgage" «Kai pyrgon hǭkodomēsa en mesǭ autou, n» ton naon houtō kalōn, di᾽ hou phrourein edokei ton ampelōna. Touton ton pyrgon ho makarios Mikaias auchmōdē dia tēn tōn oikētorōn asedeian " tēs gar ennomou politeias to dieides tholōsantes, hoion auchmon tina tēn oikeian paranomian epeisēgagon, Toutois tēn Badylōniōn apeilei strateian " toutōn gar euthys Ho en tǭ tritǭ hetei tēs basileias Iōakeim. Dio kai archēn prōtēn tēn basileian ekeinēn ōnomasen, hōs euthys meta tēn tēs basileias cheirotonian tou Nabouchodonosor poiēsamenou tēn strateian. Eita kat᾽ eirōneian pynthanetai"

6, 7. "In those days and at that time I will gather her who is crushed, and receive her who has been driven out, and those whom I drove out. And I will make her who is crushed a remnant, and her who has been driven out a strong nation." And teaching clearly that he does not say these things about the Jews, he added: "And the Lord will reign over them on Mount Zion from now and forever." If, then, the kingdom of the Jews had remained in Zion, and they enjoyed the eternal and continual care of the God of all, the Jews would have good reason to seize on the prophecy, and those who understand these things as they do would be right to agree with them. But if the kingdom of the Jews ceased long ago, and they live far from Jerusalem in servitude, and have been plainly stripped of God's care, let neither the Jews talk nonsense, nor the teachers of the Church [agree with] … He foretells … the souls for whose sake the only-begotten Word of God was made man, was seen on earth, and lived among human beings. And he himself is witness of this, saying to the Jews: "Those who are strong have no need of a physician, but those who are ill." And: "I did not come to call the righteous, but sinners to repentance." Therefore, gathering the tax collector, the harlot, the robber, and people like them, and changing their ways for the better, he made them a holy Church, reigning over them from now and to the ages. Having thus foretold the things concerning the Church from the nations, the prophet returns to his words against Jerusalem. 8. "And you, parched tower of the flock, daughter of Zion, to you will come and enter the rule, the first kingdom of Babylon." So the blessed Isaiah too, or rather the God of all through his tongue, names her figuratively. For having said, "I planted a vine of Sorek and dug a winepress in it," he added, "and I built a tower in the midst of it," so calling the temple, by which he seemed to guard the vineyard. This tower the blessed Micah [calls] parched because of the impiety of its inhabitants; for, muddying the clearness of the way of life prescribed by the law, they brought in their own lawlessness like a kind of drought. Against them he threatens the campaign of the Babylonians; for [Nebuchadnezzar came] against them at once, in the third year of the reign of Jehoiakim. Therefore he called that kingdom the "first rule", since Nebuchadnezzar made the campaign immediately after his appointment to the kingdom. Then he asks ironically:

Textual problem in this passage: see the notes.

Mic 4:6–7 (quotation, high confidence) · Mic 4:8 (quotation, high confidence) · Matt 9:12 (quotation, high confidence) · Matt 9:13 (quotation, high confidence) · Isa 5:2 (quotation, high confidence) · Dan 1:1 (allusion, high confidence)

Notes and citation

Summary: The gathering of the crushed and outcast is Christ's gathering of sinners into the Church, where he reigns forever; the "tower of the flock" is the temple, which Babylon will attack.

Lemmas: Mic 4:6–7 and 4:8. The scan prints the lines of this section out of order (the sentence on the return to Jerusalem stands in the middle of the argument about the Church); they are translated in the order the sense requires, and words lost in the scan are marked "…". Quotations: Matt 9:12, 13; Isa 5:2. On the third year of Jehoiakim, Dan 1:1. Theodoret's statements about the Jews are his own polemic, translated as written.

Notes on the original text

Digital text corrected (Latin debris; Latin debris (Migne's parallel column read as Greek letters); marginal letter): αἱ 405 γοθεοὶ → ; Θεοῦ Β κηδεμονίας → Θεοῦ κηδεμονίας; οἱ ἐ)εείαηι, Δ Ϊ 1258 πη δι πὶ οἱ 60κληοἴη) σοηϑβιϊτυἱ!, οἷ ᾿προγδἢ 8. δ ἰιος αι ἰπ ἄμ γϑα → ; Εἰ τὐγτὶπ) το! ἰοανὶ ἴῃ τηθαἷο 6708, ν Ἰοπιρ! πὶ δἰ Δρ- "δὺς πη, → ; νἱἷϊ, πιϑ] πὶ 7 πιη → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.4.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-6). (abbreviation not yet checked)

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

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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.

6.4.9PG 81

θ΄, «ε Καὶ νῦν ἱνατὶ ἔγνως κακά; μὴ βασιλεὺς οὖκ ἦν ἐν" σοὶ, ἣ ἡ "5 βουλή σου ἀπώλετο, ὅτε χατεχρά- τησάν σου "" ὠδῖνες ὡς πικτούσης; ν» Πόθεν, φησὶ, πεῖραν ἔλαθες τῶν κακῶν; Καὶ μὴν καὶ συμόούλους εἶχες τοὺς τὸ δέον εὑρεῖν δυναμένους, καὶ βασιλέα τούτου γε εἴνεκα ἤτησας, ὥστε σου προχινδυνεύειν ἐν τοῖς πολέμοις “ καὶ ἔλαδες δὲ παραυτίκα " δέδωκα γάρ σοι τὴν αἴτησιν. Μάνθανε τοίνυν, ὡς οὐδέν σε οἱ σύμθουλοι, οὔτε τῶν συμδούλων ἡ φρόνησις, οὔτε ἡ τοῦ βασιλέως ὀνήσει προστασία. ὑ΄. « Καὶ ὦδινε, καὶ ἀνδρίζου, καὶ ἔγγιζε, δ θύγατερ Σιὼν, ὡς ἡ τίκτουσα. » Δέχου, φησὶν, ὠδινούσης γυναικὲς παραπλησίως ὀδύνας, καὶ ὁμοίως ἐκείνῃ, τὰ ἐπιόντα θεωμένη κακὰ, βάλλου ταῖς τῶν ἀλγηχατασχηνώσεις ἐν πεδίῳ, καὶ ἥξεις ἕως Βαδυλῶνος " ἐκεῖθεν ῥύσεταί σε, καὶ ἐκεῖθεν λυτρώσεταί σε δ' Κύριος ὁ Θεός σου ἐκ χειρὸς ἐχθρῶν σον.» Μὴ ἀναμείνῃς, φησὶ, νῦν τῶν ἐπιόντων σοι κακῶν τὴν ἀπαλλαγήν " δεῖ γάρ σε ταύτης μὲν ἐξελαθῆναι τῆς πόλεως " ἀπαγομένην δὲ, ὡς ἔτυχεν, ἐν ταῖς ὁδοῖς καταλύειν" ἐπὶ πλεῖστον δὲ οἰκῆσαι τὴν Βαδυλῶνα, μετὰ χρόνον τῆς ἐλευθερίας τυχεῖν, καὶ εἰς τὴν ἐνεγχοῦσαν ἐπανελθεῖν. Οὕτω τὴν αἰχμαλωσέαν καὶ τὴν ἐπάνοδου αὐτοῖ; προθεσπίσας, περὶ τῶν Σχυθιχῶν ἐθνῶν ποιεῖται τὴν πρόῤῥησιν, ἃ μετὰ τὴν

th΄, «e Kai nyn hinati egnōs kaka? mē basileus ouk ēn en" soi, hē hē "5 boulē sou apōleto, hote chatechra- tēsan sou "" ōdines hōs piktousēs? n» Pothen, phēsi, peiran elathes tōn kakōn? Kai mēn kai symooulous eiches tous to deon heurein dynamenous, kai basilea toutou ge eineka ētēsas, hōste sou prochindyneuein en tois polemois “ kai elades de parautika " dedōka gar soi tēn aitēsin. Manthane toinyn, hōs ouden se hoi symthouloi, oute tōn symdoulōn hē phronēsis, oute hē tou basileōs onēsei prostasia. hy΄. « Kai ōdine, kai andrizou, kai engize, d thygater Siōn, hōs hē tiktousa. » Dechou, phēsin, ōdinousēs gynaikes paraplēsiōs odynas, kai homoiōs ekeinę̄, ta epionta theōmenē kaka, ballou tais tōn algēchataschēnōseis en pediǭ, kai hēxeis heōs Badylōnos " ekeithen rhysetai se, kai ekeithen lytrōsetai se d' Kyrios ho Theos sou ek cheiros echthrōn son.» Mē anameinę̄s, phēsi, nyn tōn epiontōn soi kakōn tēn apallagēn " dei gar se tautēs men exelathēnai tēs poleōs " apagomenēn de, hōs etychen, en tais hodois katalyein" epi pleiston de oikēsai tēn Badylōna, meta chronon tēs eleutherias tychein, kai eis tēn enenchousan epanelthein. Houtō tēn aichmalōsean kai tēn epanodou autoi? prothespisas, peri tōn Schythichōn ethnōn poieitai tēn prorrhēsin, ha meta tēn

9. "And now why have you known evils? Was there no king in you, or has your counsel perished, that pangs have seized you like a woman in labor?" How, he says, did you come to experience evils? Yet you had counselors able to find what was needed, and you asked for a king for this very reason, that he might face danger for you in war; and you received one at once, for I granted your request. Learn, then, that neither the counselors, nor their prudence, nor the protection of the king will benefit you. 10. "Be in pain, and be brave, and draw near, daughter of Zion, like a woman giving birth." Receive, he says, pains like a woman in labor, and like her, seeing the evils that are coming, be struck by the pangs … "[for now you will go out of the city] and you will encamp in the field and come as far as Babylon; from there he will rescue you, and from there the Lord your God will redeem you from the hand of your enemies." Do not expect deliverance now, he says, from the evils that are coming upon you; for you must be driven out of this city and, as you are led away, lodge on the roads as chance has it, and live a long time in Babylon, and after a time obtain freedom and return to the land that bore you. Having thus foretold their captivity and return, he makes the prediction about the Scythian nations, which after the …

Textual problem in this passage: see the notes.

Mic 4:9 (quotation, high confidence) · Mic 4:10 (quotation, high confidence) · 1 Sam 8:5 (allusion, medium confidence)

Notes and citation

Summary: Neither king nor counselors will save Zion from the pangs of exile in Babylon, but God will redeem her from there.

Lemmas: Mic 4:9 and 4:10 (words of 4:10 lost in the scan are supplied in brackets from the LXX). On the request for a king, 1 Sam 8:5. The section ends in mid-sentence, with words lost in the scan.

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 inside the lemma): 2.κΑ τῇ ἦμ. ἐκείνῃ, λέγει Κύριος, Ομ 5515 [Π|5 καὶ ἐν τῷ χαιρῷ ἐκείνῳ. 47 ἐν, Πὺβ. ἴῃ Αν ἰδ ἃ. δὲ Σωρ. “ ἢ ἡ. Β μή. → ; Α ηινῖδ οογείριογυηὶ (6 ἀοἸΟΓο8 βίου! ρᾶγίυγίοπι!5 ἢν → ; Εἰδη πὶ γι) 6586. ον, ἴηαυΐε, αὐ πα] ν. δὰ → ; : Βαθγιοησαι : ἰμπϊα ΠΠθοταθὶς τα, οἱ τοὐϊπηοῖ (6 θοπιΐ- → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.4.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-9

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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.

6.4.11PG 81

τα’, ι3΄. « Καὶ νῦν ἐπισυνήχθησαν" ἐπὶ σὲ ἔθνη πολλὰ, καὶ λαοὶ" λέγοντες “ Ἐπιχαρούμεθα, καὶ ἐπόψονται ἐπὶ Σιὼν οἱ ὀφθαλμοὶ ἡμῶν. Καὶ αὐτοὶ οὖκ ἔγνωσαν τὸν λογισμὸν Κυρίου, καὶ οὐ συνῆκαν “πὴν βουλὴν σὐτοῦ, ὅτι συνήγαγεν αὐτοὺς ὡς δράγματα ἅλωνος.» Συνάγει δὲ ὁ Θεὸς, οὐκ ἀναγκάζων καὶ βιαζόμενος, ἀλλὰ ταῖς ὁρμαῖς συγχωρῶν, καὶ τῷ αὐτεξουσίῳ παραχωρῶν. Ταῦτα δὲ καὶ τοὺς αὶ. « ᾿Ανάστηθι καὶ ἀλόα αὐτοὺς, θύγατερ Σιὼν, ὅτι τὰ χέρατά σου θήσομα: σιδηρᾷ, καὶ τὰς ὁπλάς σου θήσομαι χαλκᾶς" καὶ χατατήξεις δ" ἐν αὐτοῖς δδ ξθνη, καὶ λεπτυνεῖ; λαοὺς πολλοὺς, καὶ ἀναθήσεις πῷ Κυρίῳ τὸ πλῆθος αὐτῶν, καὶ τὴν ἰσχὺν αὑτῶν τῷ "5 Κυρίῳ πάτης τῆς γῆς. » Τῆς γὰρ ἐμῆς ἀπολαύουσα προμηθείας, οἷόν τισι κέρασι σιδηροῖ:, καὶ χαλχαῖς ὁπλαῖς, χεχρημένη τῇ παρ' ἐμοῦ σοι χορηγουμένῃ δυνάμει, ἄρδην αὑτοὺς ἅπαντας ἁφανίσεις καὶ παραδώσεις πανωλεθρίᾳ " ἐμοὶ τὴν τούτων ἀνατιθεῖσα νίκην, καὶ διαῤῥήδην ὁμπολογοῦσα, ὡς ἐγώ σο! ταύτης γεγένημαι χορηγός.

ta’, i3΄. « Kai nyn episynēchthēsan" epi se ethnē polla, kai laoi" legontes “ Epicharoumetha, kai epopsontai epi Siōn hoi ophthalmoi hēmōn. Kai autoi ouk egnōsan ton logismon Kyriou, kai ou synēkan “pēn boulēn sytou, hoti synēgagen autous hōs dragmata halōnos.» Synagei de ho Theos, ouk anankazōn kai biazomenos, alla tais hormais synchōrōn, kai tǭ autexousiǭ parachōrōn. Tauta de kai tous ai. « ᾿Anastēthi kai aloa autous, thygater Siōn, hoti ta cherata sou thēsoma: sidērą, kai tas hoplas sou thēsomai chalkas" kai chatatēxeis d" en autois dd xthnē, kai leptynei? laous pollous, kai anathēseis pǭ Kyriǭ to plēthos autōn, kai tēn ischyn hautōn tǭ "5 Kyriǭ patēs tēs gēs. » Tēs gar emēs apolauousa promētheias, hoion tisi kerasi sidēroi:, kai chalchais hoplais, chechrēmenē tę̄ par' emou soi chorēgoumenę̄ dynamei, ardēn hautous hapantas haphaniseis kai paradōseis panōlethrią " emoi tēn toutōn anatitheisa nikēn, kai diarrhēdēn hompologousa, hōs egō so! tautēs gegenēmai chorēgos.

11, 12. "And now many nations and peoples have gathered against you, saying: We will rejoice, and our eyes will look upon Zion. But they did not know the thought of the Lord and did not understand his counsel, that he gathered them like sheaves of the threshing floor." God gathers them, not compelling or forcing them, but permitting their impulses and yielding to their free will. And these things … 13. "Arise and thresh them, daughter of Zion, for I will make your horns iron and your hooves bronze; and you will melt nations among them and crush many peoples, and you will dedicate their multitude to the Lord and their strength to the Lord of all the earth." For enjoying my providence, and using the power I supply you as iron horns and bronze hooves, you will utterly destroy them all and hand them over to total ruin, ascribing the victory over them to me and confessing openly that I have been the giver of it to you.

Textual problem in this passage: see the notes.

Mic 4:11–12 (quotation, high confidence) · Mic 4:13 (quotation, high confidence)

Notes and citation

Summary: The nations who gather to gloat over Zion are gathered by God, without being forced, to be threshed by Zion with the strength he gives.

Lemmas: Mic 4:11–12 and 4:13. Theodoret takes these nations to be the Scythian peoples (Gog) who would attack after the return from exile. Words are lost in the scan after "free will"; marked "…".

Notes on the original text

Digital text corrected (hyphenated word broken by a marginal letter): ἀνα- Ὁ τιθεῖσα → ἀνατιθεῖσα.

Cite (SBL): Theodoret, Comm. Proph. min. 6.4.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-11

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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.

6.4.14PG 81

α΄. Νὺν ἐμφραχθήσεται θυγάτηρ ἐμφραγμῷ " συνοχὴν ἔταξεν ἐφ᾽ ἡμᾶς" - ἐν ῥάθδῳ πατάξουσιν ἐπὶ σιαγόνα τὰς φυλὰς τοῦ Ἰσραήλ. ν Ἐκεῖνοι, φησὶν, οὐδ προορῶντες τὸ τέλο;, οἷόν τινι φραγμῷ τῇ αἱρήσειν ἐλπίζοντες, καὶ πάσῃ παροινίᾳ κατὰ τῶν ἐνοικούντων χρήσεσθαι προσδοκήσαντες. Τοῦτο γὰρ εἶπε, « Ῥάδδῳ πατάξουσιν ἐπὶ σιαγόνα, ν ὡς τῆς τοιαύτης πληγῆς μείζονα τὴν ἀτιμίαν δ᾽ ἐχούσης. ᾿Αλλὰ μὴ δείσῃς " τεύξῃ γὰρ κηδεμονίας, οὐ διὰ τὴν σὴν εὐνομίαν, ἀλλὰ διὰ τὸν ἐκ σοῦ κατὰ σάρκα πεχθησόμενον βασιλέα. Καὶ τοῦτο σαφῶς διδάσκων ἐπήγαγε"

a΄. Nyn emphrachthēsetai thygatēr emphragmǭ " synochēn etaxen eph᾽ hēmas" - en rhathdǭ pataxousin epi siagona tas phylas tou Israēl. n Ekeinoi, phēsin, oud proorōntes to telo?, hoion tini phragmǭ tę̄ hairēsein elpizontes, kai pasę̄ paroinią kata tōn enoikountōn chrēsesthai prosdokēsantes. Touto gar eipe, « Rhaddǭ pataxousin epi siagona, n hōs tēs toiautēs plēgēs meizona tēn atimian d᾽ echousēs. ᾿Alla mē deisę̄s " teuxę̄ gar kēdemonias, ou dia tēn sēn eunomian, alla dia ton ek sou kata sarka pechthēsomenon basilea. Kai touto saphōs didaskōn epēgage"

1. "Now the daughter will be hemmed in with a fence; he has laid siege against us; with a rod they will strike the tribes of Israel on the cheek." Those men, he says, not foreseeing the end, [surrounded the city] as with a fence, hoping to take it and expecting to use every outrage against its inhabitants. For this is what he said: "With a rod they will strike on the cheek", since such a blow carries more dishonor [than pain]. But do not fear; for you will obtain care, not because of your good order, but because of the king who will be born from you according to the flesh. And teaching this clearly he added:

Textual problem in this passage: see the notes.

Mic 5:1 (quotation, high confidence)

Notes and citation

Summary: Zion will be besieged and humiliated, but God will protect her for the sake of the king to be born from her.

Lemma: Mic 5:1 (Hebrew 4:14). Words lost in the scan among Latin debris are supplied in brackets by sense. 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)): οἱ Ἄγ Βα γ ] πο π), οἱ οἱ ἰη ρὰοὐ νον η 5. γᾶ, δὲ οἱ Γο- [τὰ 68. ἀφ] 6} 8, γι 1] 0116, βαποι ἂἱ Εἰ ἃ τη : 4 Θὲ 88 γε] οίἃ, δ ψαγίθμιίο : ρατίει, οἱ το! φαΐ Γγϑίγ πη ο708. γον Γ- Παρ οὶ νἱἔχ οἷκ, ὅ. → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.4.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-4-14

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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.

Preface 6, chapter 5

6.5.1PG 81

β΄. « Καὶ οὐ “5, Βηθλεὲμ, οἶκος τοῦ Ἐφραθὰ, μὴ" ὀ)ιγοστὸς εἶ τοῦ εἶναι ἐν χιλιάσιν Ἰούδα “ ἐκ σοῦ μοι ἐξελεύσεται, τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραὴλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῆς ἐξ ἡμερῶν αἰῶνος.» Μὴ ἀποδλέψῃς, φησὶν, εἰς τὴν βραχύτητα τῶν ἑνοικούντων, ὦ Βηθλεέμ ΄ ἔχεις γὰρ ἀφορμὴν εἰς περιφάνειαν, οἵαν οὐδεμία πόλις τῶν ἐπὶ τῆς γῆς ἐν σοὶ γὰρ κατὰ σάρκα τεχθήσετα! ὁ πρὸ αἰώνων ἐκ τοῦ Πατρὸς γεννηθεὶς, « οὗ αἱ ἕξοδοί ἀπ᾿ ἀρχῖ;ς. » Τοῦτο δὲ ἀντικρὺς τῷ τοῦ Εὐαγγελέον ἔο!:: προοιμίῳ" « Ἐν ἀρχῇ ἦν ὁ Λόγος, καὶ ὁ Λόγος ἣν πρὸς τὸν Θεὸν, καὶ Θεὸς ἦν ὁ Λόγος “ οὗτος ἦν ἐν ἀρχῇ πρὸς τὸν θεόν. » "Ἔοικε δὲ καὶ τοῖς διὰ τοῦ μακαρίου Δαδὶδ ὑπὸ τοῦ Θεοῦ εἰρημένοις " « Ἔχ γαστρὸς πρὸ ἑωσφόρου ἐγέννησά σε. » Οὗτος τοίνυν ὁ προαἰώνιος, ὁ ἐν ἀρχῇ πρὸς τὴν Θεὸν, θεὸς Λόγος, καὶ τὰς ἐκεῖθεν ἐξόδους ἀπ᾽ ἀρχῆς ἔχων, ἐν σοὶ, φησὶ, τὴν κατὰ -σάργα δέξεται γέννησιν, λαμπράν σε ποιῶν καὶ περίόλεπτον, τὴν ἐν ταῖς τοῦ Ἰούδα χιλιάτιν ἐλαττουμένην. Καὶ τοῦτο δὲ οἱ νῦν“ Ἰουδαξοι εἰς τὸν Ζοροδάδελ λχαδεῖν τετολμήκασι, προφανῶς τῇ ἀληθείᾳ μαχόμενοι. Καὶ οὐκ ἐρυϑριῶσιν ἀκούοντες, ὡς αἱ τούτου ἔξοδοι ἀπ᾽ ἀργῆς ἐξ ἡμερῶν αἰῶνος" ὁ δὲ Ζοροθάθελ μετὰ τὴν αἰχμαλωσίαν ἐν τῇ Βαθυλῶνι τεχθεὶς, ἀπὸ τοῦ τόπου καὶ τὴν προσηγορίαν ἐδέξατο. Οἱ πάλαι δὲ Ἰουδαῖοι οὐ παραπλτ,σίως τούτοις τήνδε τὴν προφητείαν ἐνότσαν" ἀλλὰ μετὰ 45 τὸν Ζοροδάθδελ καὶ πολὺν ἐτῶν ἀριθμὸν, ἔρωτηθέντες ὑπὸ Ἡρώδου, ποῦ ὁ Χριστὸς γεννᾶτα:, ταύτην αὐτῷ τὴν μαρτυρίαν προσήνεγκαν. Δῖιλοι ποίνυν εἰσὶν οἱ νῦν Ἰουδαῖοι χαχουργοῦντες περὶ τὴν ἑρμηνείαν. ᾿Αλλὰ τὴν τούτων ἄνοιαν καταλιπόντες, ἐπὶ τὰ συνεχῆ τῆς ἑρμηνείας βαδίσωμεν. Ὑ..« Διὰ τοῦτο δώσεις “' αὑτοὺς ἕως καιροῦ τιχτού- ᾿ σης " τέξεται, καὶ οἱ ἐπίλοιποι τῶν ἀδελφῶν αὐτοῦ “ἢ Ὁ ἐπιστρέψουσιν ἐπὶ τοὺς νἱοὺς Ἰσραήλ.» Μέχρι γὰρ πότε, φησὶ, μαχροθυμήσεις, καὶ τῆς σῆς μεταδώσεις Ἰουδαίοις κηδεμονίας, ἕως ἂν ἡ τίκτουσα τέκῃ. Δηλοῖ δὲ τὴν Ἐκκλησίαν, περ: ἧς καὶ Ἡσαῖας βοᾷ" «Εὐφράνθητι, στεῖρα, ἡ οὐ τίκτουσα" ῥῆξον καὶ βόησον, ἡ οὐκ ὠδίνουσα " ὅτε πολλὰ τὰ τέχνα τῆς ἐρὴῆμου μᾶλλον ἢ τῆς ἐχούσης τὸν ἄνδρα.» Τὰ δὲ ἐκ ταύτης τιχτόμενα, φησὶ, τοῖς ἐκ τοῦ Ἰσραὴλ τιστεύουσι συναφθήσετα!ι. Ἐκ γὰρ τοῦ Ἰσραὴλ ὁ θεῖος τῶν ἀποστύλων χορὺς, καὶ οἱ μετ᾽ ἐκείνους ὑπὸ τοῦ Κυρίου τὴν ἀνάστασιν κατὰ ταυτὸν εὑρεθέντες ἑκατὸν εἴ- Κύριος ὥφθη, καὶ οἱ τρισχίλιοι, καὶ οἱ πενταχισχίλιοι, οὓς ὁ ἁλιεὺ: ἐσαγήνευσε Πέτρος, καὶ αἱ πολλαὶ μυριάδες, περὶ ὧν ὁ θεσπέσιος Ἰάχωδος ἔφη τῷ θειοτάτῳ Παύλῳ «θεωρεῖς, ἀδελφὲ, πόσα: μυριάδες εἰσὶ τῶν πεπιστευχύτων Ἰουδαίων. » ποῖνυν, φησὶν, ἐντεῦθεν κἀκεῖθεν Ἐκκλησία γενήσεται, καὶ ἐν τούτοις ὁ ἐκ Βηθλεεμ Κύριος στῆσεται.

b΄. « Kai ou “5, Bēthleem, oikos tou Ephratha, mē" o)igostos ei tou einai en chiliasin Iouda “ ek sou moi exeleusetai, tou einai eis archonta en tǭ Israēl, kai hai exodoi autou ap᾽ archēs ex hēmerōn aiōnos.» Mē apodlepsę̄s, phēsin, eis tēn brachytēta tōn henoikountōn, ō Bēthleem ΄ echeis gar aphormēn eis periphaneian, hoian oudemia polis tōn epi tēs gēs en soi gar kata sarka techthēseta! ho pro aiōnōn ek tou Patros gennētheis, « hou hai hexodoi ap᾿ archi?s. » Touto de antikrys tǭ tou Euangeleon eo!:: prooimiǭ" « En archę̄ ēn ho Logos, kai ho Logos hēn pros ton Theon, kai Theos ēn ho Logos “ houtos ēn en archę̄ pros ton theon. » "Eoike de kai tois dia tou makariou Dadid hypo tou Theou eirēmenois " « Ech gastros pro heōsphorou egennēsa se. » Houtos toinyn ho proaiōnios, ho en archę̄ pros tēn Theon, theos Logos, kai tas ekeithen exodous ap᾽ archēs echōn, en soi, phēsi, tēn kata -sarga dexetai gennēsin, lampran se poiōn kai periolepton, tēn en tais tou Iouda chiliatin elattoumenēn. Kai touto de hoi nyn“ Ioudaxoi eis ton Zorodadel lchadein tetolmēkasi, prophanōs tę̄ alētheią machomenoi. Kai ouk eryϑriōsin akouontes, hōs hai toutou exodoi ap᾽ argēs ex hēmerōn aiōnos" ho de Zorothathel meta tēn aichmalōsian en tę̄ Bathylōni techtheis, apo tou topou kai tēn prosēgorian edexato. Hoi palai de Ioudaioi ou paraplt,siōs toutois tēnde tēn prophēteian enotsan" alla meta 45 ton Zorodathdel kai polyn etōn arithmon, erōtēthentes hypo Hērōdou, pou ho Christos gennata:, tautēn autǭ tēn martyrian prosēnenkan. Diiloi poinyn eisin hoi nyn Ioudaioi chachourgountes peri tēn hermēneian. ᾿Alla tēn toutōn anoian katalipontes, epi ta synechē tēs hermēneias badisōmen. Hy..« Dia touto dōseis “' hautous heōs kairou tichtou- ᾿ sēs " texetai, kai hoi epiloipoi tōn adelphōn autou “ē Ho epistrepsousin epi tous nious Israēl.» Mechri gar pote, phēsi, machrothymēseis, kai tēs sēs metadōseis Ioudaiois kēdemonias, heōs an hē tiktousa tekę̄. Dēloi de tēn Ekklēsian, per: hēs kai Hēsaias boą" «Euphranthēti, steira, hē ou tiktousa" rhēxon kai boēson, hē ouk ōdinousa " hote polla ta techna tēs erēēmou mallon ē tēs echousēs ton andra.» Ta de ek tautēs tichtomena, phēsi, tois ek tou Israēl tisteuousi synaphthēseta!i. Ek gar tou Israēl ho theios tōn apostylōn chorys, kai hoi met᾽ ekeinous hypo tou Kyriou tēn anastasin kata tauton heurethentes hekaton ei- Kyrios hōphthē, kai hoi trischilioi, kai hoi pentachischilioi, hous ho halieu: esagēneuse Petros, kai hai pollai myriades, peri hōn ho thespesios Iachōdos ephē tǭ theiotatǭ Paulǭ «theōreis, adelphe, posa: myriades eisi tōn pepisteuchytōn Ioudaiōn. » poinyn, phēsin, enteuthen kakeithen Ekklēsia genēsetai, kai en toutois ho ek Bēthleem Kyrios stēsetai.

2. "And you, Bethlehem, house of Ephrathah, are you too small to be among the thousands of Judah? From you will come forth for me one to be ruler in Israel, and his goings forth are from the beginning, from the days of eternity." Do not look, he says, at the small number of your inhabitants, O Bethlehem; for you have a cause of glory such as no city on earth has. For in you will be born according to the flesh the one begotten of the Father before the ages, "whose goings forth are from the beginning". This is plainly like the opening of the Gospel: "In the beginning was the Word, and the Word was with God, and the Word was God; he was in the beginning with God." It is also like what was said by God through the blessed David: "From the womb before the morning star I begot you." This one, then, the eternal God the Word, who was in the beginning with God and has his goings forth from there from the beginning, will receive in you, he says, his birth according to the flesh, making you illustrious and renowned, you who were small among the thousands of Judah. The Jews of today have dared to apply this too to Zerubbabel, plainly fighting against the truth. And they do not blush to hear that "his goings forth are from the beginning, from the days of eternity", whereas Zerubbabel was born in Babylon after the captivity and took his name from the place. But the Jews of old did not understand this prophecy as these do; long after Zerubbabel and after a great number of years, when they were asked by Herod where the Christ was to be born, they offered him this testimony. It is clear, then, that the Jews of today deal dishonestly with the interpretation. But leaving their folly aside, let us go on to what follows in the interpretation. 3. "Therefore you will give them up until the time of her who is in labor; she will give birth, and the rest of his brothers will return to the sons of Israel." For how long, he says, will you be long-suffering and give the Jews a share of your care? Until she who is in labor gives birth. He means the Church, of which Isaiah too cries out: "Rejoice, barren one who does not bear; break forth and shout, you who are not in labor; for the children of the desolate are many more than of her who has a husband." And those born from her, he says, will be joined to those from Israel who believe. For from Israel came the divine choir of the apostles, and those after them: the hundred and twenty found together after the Lord's resurrection, [the more than five hundred to whom] the Lord appeared, the three thousand and the five thousand whom Peter the fisherman caught in his net, and the many myriads of whom the inspired James said to the most divine Paul: "You see, brother, how many myriads there are of the Jews who have believed." So, he says, the Church will be formed from both sides, and among them the Lord from Bethlehem will stand.

Textual problem in this passage: see the notes.

Mic 5:2 (quotation, high confidence) · John 1:1–2 (quotation, high confidence) · Ps 110:3 (109:3 LXX) (quotation, high confidence) · Matt 2:4–6 (allusion, high confidence) · Mic 5:3 (quotation, high confidence) · Isa 54:1 (quotation, high confidence) · Acts 1:15 (allusion, high confidence) · 1 Cor 15:6 (allusion, high confidence) · Acts 2:41 (allusion, high confidence) · Acts 4:4 (allusion, high confidence) · Acts 21:20 (quotation, high confidence)

Notes and citation

Summary: The ruler from Bethlehem whose goings forth are from eternity is the eternal Word born in the flesh, not Zerubbabel; "she who is in labor" is the Church of Jews and Gentiles.

Lemmas: Mic 5:2 (Hebrew 5:1) and 5:3. Quotations: John 1:1–2; Ps 110:3 (LXX 109:3); Isa 54:1; Acts 21:20; allusions to Matt 2:4–6, Acts 1:15, 1 Cor 15:6, Acts 2:41, 4:4. Theodoret's charge that the Jews of his day interpret dishonestly is his own polemic, translated as written. Words lost in the scan (the five hundred of 1 Cor 15:6) are supplied in brackets.

Notes on the original text

Digital text corrected (Latin debris; Migne's footnotes (variant readings and references) and Latin debris; OCR: γενήσεται broken by Latin debris; OCR: μυριάδες broken by Latin debris; OCR: πεντακισχίλιοι broken by Latin debris; OCR: πολλαὶ broken by Latin debris): 194. εἱν, 1. δ᾽ (ἡ αἰτίαν. Ἰγοϊεῖα 8} ἰ5ίἃ ἴῃ Ὦ. δ᾽ Δι δώσει. 55 Α αὐτούς, “9 Καὶ σὺ. χ. τ. λ. ]Ἰς Ἰοουβ ἰἴὰ ἴεγε αἱ Μδιῖι}ν. 11, ὃ, Ἰὸψ. ἃ Ἠεῦτ. νη, (4 εἱ αν. [α.1. ν, ο. 14. μή.68. ἰπ. Α. 55 δὲ οἱ νῦν. Εκ 6 δυρρ!. 42 μετὰ--- ἀριθμόν. 1109 ΄ → ; αὶ οἱ 4 → ; φτοβα! [πον η! οοηίιι ἂς νἱρίμμ, οἱ αυϊηφοιιὶ → ; πενταχισχί- {1 Μ]}Π|ἃ. οἱ φυΐπααδ 18, 4005 ρίβοδίον λοι δ, οὺς → πενταχισχίλιοι, οὓς; πολ- ρἰδοδίι5 [υἷἱϊ : πα Πα τ}, λαὶ → πολλαὶ; μυριά- ἀυοΐ πη} δἰπὶ ἴῃ διιάδῖθ. οἱ ογοθϊάογαηί υ, » δες → μυριάδες; γε- οἱ ἴῃ [5 6χ Βοι ]ςο πο νήσεται → γενήσεται.

Topics: Christology

Cite (SBL): Theodoret, Comm. Proph. min. 6.5.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-1

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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.

6.5.3PG 81

δ'. « Καὶ ὄψετα!ι δ΄, καὶ ποιμανξῖ τὸ ποίμνιον αὐτοῦ “' ἐν ἰσχύϊ Κύριος, καὶ ἐν τῇ δόξῃ τοῦ ὀνόματος Κυρίου τοῦ Θεοῦ αὑτῶν ὑπάρξουσι᾽ διότι νῦν μεγαλυνθήσεται “5 ἕως ἄκρου τῆς γῆς. ν» Καὶ ἔστιν ἰδεῖν, καὶ τὴν ἱερὰν τοῦ Θεοῦ Ἐκκλησίαν ἐπὶ τῷ Δεσποτιχῷ σεμνυνομένην ὀνόματι, καὶ τὸ θεῖον ὄνομα πανταχοῦ γῆς καὶ θαλάττης ὑμνούμενον. Πρὸ δὲ τῆς χῆς ἐπιφανείας, καὶ τοῦ σωτηρίου πάθους, καὶ τῆς κλήσεως τῶν ἑἐῤνῶν, τούτων οὐδὲν δείξουσιν Ἰουδαῖοι γεγενημένον. Ἐπειδὴ δὲ μακροῖς ὕστερον χρόνοις ταῦτ᾽ ἤμελλεν ἔσεσθαι, ἀπὸ τῶν κατ᾽ ἐκεῖνον τὸν χαιρὴν γενησομένων πιστοῦται τὴν πρόῤῥησιν. Ἵνα γὰρ μάθητε, φησὶν, ὡς ἀληθῆ τὰ σηένα, ἐνέχυρον ἐχείνων λάβετε τὰ παρόντα, θόντα γὰρ ὑμῖν τὸν ᾿Ασσύριον καταλύσω, καὶ βαθεῖαν νος ὑμῖν τὴν εἰρήνην δωρήσομαι.

d'. « Kai opseta!i d΄, kai poimanxi to poimnion autou “' en ischyï Kyrios, kai en tę̄ doxę̄ tou onomatos Kyriou tou Theou hautōn hyparxousi᾽ dioti nyn megalynthēsetai “5 heōs akrou tēs gēs. n» Kai estin idein, kai tēn hieran tou Theou Ekklēsian epi tǭ Despotichǭ semnynomenēn onomati, kai to theion onoma pantachou gēs kai thalattēs hymnoumenon. Pro de tēs chēs epiphaneias, kai tou sōtēriou pathous, kai tēs klēseōs tōn heernōn, toutōn ouden deixousin Ioudaioi gegenēmenon. Epeidē de makrois hysteron chronois taut᾽ ēmellen esesthai, apo tōn kat᾽ ekeinon ton chairēn genēsomenōn pistoutai tēn prorrhēsin. Hina gar mathēte, phēsin, hōs alēthē ta sēena, enechyron echeinōn labete ta paronta, thonta gar hymin ton ᾿Assyrion katalysō, kai batheian nos hymin tēn eirēnēn dōrēsomai.

4. "And he will see and shepherd his flock in strength, the Lord, and they will dwell in the glory of the name of the Lord their God; for now he will be magnified to the end of the earth." And one can see the holy Church of God taking pride in the Master's name, and the divine name hymned everywhere on land and sea. But the Jews will not show that any of these things happened before his appearing, his saving passion, and the calling of the nations. And since these things were to happen long afterward, he confirms the prediction from what would happen at that time. For so that you may learn, he says, that what is foretold is true, take the present as a pledge of it: for I will destroy the Assyrian when he comes against you, and I will grant you deep peace.

Mic 5:4 (quotation, high confidence)

Notes and citation

Summary: The Lord's shepherding and worldwide glory are fulfilled in the Church; the defeat of the Assyrian serves as a pledge of it.

Lemma: Mic 5:4.

Notes on the original text

Digital text corrected (Latin debris; Latin debris inside the lemma; OCR: μεγαλυνθήσεται broken by Latin debris; OCR: χρόνοις broken by Latin debris; OCR: Ἰουδαῖοι broken by Latin debris): αὖ- γεπϑ. 4. « Εἰ νἱδον!ι, οἱ. ποῦ → αὐτοῦ; ὀνόματος ἰη Κυρίου → ὀνόματος Κυρίου; μεγα-. τΐηΐ [λδ] δὰϊ ογιπὶ : λυνθήσεται → μεγαλυνθήσεται; 5 δαῖτ διὰ → ; 5δποίλμιηῃ δεῖ ςο]οβίδι) 46 Ποινἑηΐοο ποηλίμα ]α → ; Ἰου- ΡΑβδίομοια, οἱ βοιτίαπι δαῖοι → Ἰουδαῖοι; χρό- ἰθπι ροϑῖ Ἰοηθηηι ἰοπιρ8. [δος νοις → χρόνοις; ἐκεῖνον αι τὸν → ἐκεῖνον τὸν; δάοπι (αεί!. Ὁ → ; Αβϑυγίαη ρουγύλη, εὐ ρϑοθι 4 |5ϑ᾽ηγδιη. → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.5.3 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-3). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-3

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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.

6.5.4PG 81

ε΄. « Καὶ ἔσται αὕτη ἡ “ εἰρήνη, ὅταν ὁ Αστύριος ἐπέλθῃ ἐπὶ τὴν γὴν ὑμῶν, καὶ 15 ὅταν ἐπιβῇ ἐπὶ τὴν χώραν ὑμῶν, » Δώσω γὰρ ὑμῖν εἰρήνην Τ' ἐπελθόντος ἐχείνου, παρὰ πᾶσαν ἀνθρωπίνην ἐλπίδα. « Καὶ ἐπεγεργήτονται 1" ἐπ᾽ αὐτὸν ἑπτὰ ποιμένες, καὶ ὀκτὼ δήματα ἀνθρώπων. {τ΄.) Καὶ ποιμανοῦσε οἱ τὸν ᾿Ασσοὺρ ἐν ῥομφαίᾳ, καὶ τὴν γῆν Νεδρὼδ 15 ἐν τῇ τάφρῳ αὐτῆς καὶ ῥύσεταί σε ἐκ τοῦ ᾿Ασσοῦὺρ, ὅταν ἐπέλθῃ '' ἐπὶ τὴν γῆν ὑμῶν, καὶ ὅταν ἐπιθῇ τὰ ὅρια ὑμῶν. ν ᾿Εντεῦθεν σαφῶς ἐδιδάχθημὲν, ὡς καὶ τῆς Βαδυλῶνος ὁ ᾿Ασσύριος σεν" ὁ γὰρ Νεθρὼδ, ὡς ὁ μακάριος ἐδίδαξε Μωσῆς, πυραννίδι χρησάμενος, τὴν Βαδυλῶνα πρώτην ὑποχείριον ἔσχεν. « Ἐγένετο γὰρ, φησὶν, ἡ ἀρχὴ τῆς 'Ἔπτὰ δὲ αὐτῷ, φησὶ, βατιλέας ἐπαναστῆσιυ (ποιμένας γὰρ τοὺς βασιλέας καλεῖ;, καὶ ὀκτὼ πληγαῖς αὐτοῦ γεγενημένας πολεμικὰς προσθολάς. Ταύτας γὰρ δήγματα ἀνθρώπων. καλεῖ. Σημαίνει δὲ κατ᾽ αὐτὸν 18 καὶ τῆς Βαθυλῶνος τὴν ἄλωσιν. Νὺν μὲν γὰρ, φησὶ, τοῦτον τοιούτοις πεοιθαλῶ κακοῖς " μλετ᾽ ὀλίγον δὲ, καὶ τὸν τοῦτον διαδεξόμενον, καὶ τὴν καὶ οὐδεμίαν ὄνησιν, οὐκ ἀπὸ τῶν ἰσχυροτάτων τειχῶν, οὐκ ἀπὸ τῆς ἔξωθεν περιθεούσης εὑρήσει τάφρου: σὺ δὲ τούτων ἀπαλλαγήσῃ, οὐ τότε μόνϑδ», ὅταν αὐτοῖς ἄλλους πολεμίους ἐπαναστήσω, ἀλλὰ καὶ ἐπὶ τοῦ παρόντος, ἡνίχα πολλῇ χρώμενο! στρατείᾳ κατὰ τῇς σῖ΄ς παραγίνοντα! πόλεως " νῦν γὰρ αὑτοῖς ἀόρατον δ. ἀγγελικῆς ὑπουργίας ἐπάξω τὸν ὄλεθρον. Οὕτω τῶν ὕστερον ἐσομένων ἐνέχυρα δεξωχὼς τὰ τότε γενόμενα, ἐπ᾽ ἐκεῖνα πάλιν μεταφέρει τὸν λόγον, καὶ διδάσκει, ὅπως τῷ ἐν Βηθλεὲμ γενγηθέντι Κυρίῳ πεπιστευκότες, οἵτε ἱεροὶ ἀπόστολοι καλ οἱ μετὰ τούτων 15, τοῦ θείον κηρύγματος προχειρισθέντες διάκονοι, τοῖς ἀλλογενέσιν ἔθνεσι τὴν εὐαγγελικὴν διδασκαλίαν προσοίσουσι. Φησὶ ὃὲ οὕτως"

e΄. « Kai estai hautē hē “ eirēnē, hotan ho Astyrios epelthę̄ epi tēn gēn hymōn, kai 15 hotan epibę̄ epi tēn chōran hymōn, » Dōsō gar hymin eirēnēn T' epelthontos echeinou, para pasan anthrōpinēn elpida. « Kai epegergētontai 1" ep᾽ auton hepta poimenes, kai oktō dēmata anthrōpōn. {t΄.) Kai poimanouse hoi ton ᾿Assour en rhomphaią, kai tēn gēn Nedrōd 15 en tę̄ taphrǭ autēs kai rhysetai se ek tou ᾿Assouyr, hotan epelthę̄ '' epi tēn gēn hymōn, kai hotan epithę̄ ta horia hymōn. n ᾿Enteuthen saphōs edidachthēmen, hōs kai tēs Badylōnos ho ᾿Assyrios sen" ho gar Nethrōd, hōs ho makarios edidaxe Mōsēs, pyrannidi chrēsamenos, tēn Badylōna prōtēn hypocheirion eschen. « Egeneto gar, phēsin, hē archē tēs 'Epta de autǭ, phēsi, batileas epanastēsiy (poimenas gar tous basileas kalei?, kai oktō plēgais autou gegenēmenas polemikas prostholas. Tautas gar dēgmata anthrōpōn. kalei. Sēmainei de kat᾽ auton 18 kai tēs Bathylōnos tēn alōsin. Nyn men gar, phēsi, touton toioutois peoithalō kakois " mlet᾽ oligon de, kai ton touton diadexomenon, kai tēn kai oudemian onēsin, ouk apo tōn ischyrotatōn teichōn, ouk apo tēs exōthen peritheousēs heurēsei taphrou: sy de toutōn apallagēsę̄, ou tote monϑd», hotan autois allous polemious epanastēsō, alla kai epi tou parontos, hēnicha pollę̄ chrōmeno! strateią kata tę̄s si΄s paraginonta! poleōs " nyn gar hautois aoraton d. angelikēs hypourgias epaxō ton olethron. Houtō tōn hysteron esomenōn enechyra dexōchōs ta tote genomena, ep᾽ ekeina palin metapherei ton logon, kai didaskei, hopōs tǭ en Bēthleem gengēthenti Kyriǭ pepisteukotes, hoite hieroi apostoloi kal hoi meta toutōn 15, tou theion kērygmatos procheiristhentes diakonoi, tois allogenesin ethnesi tēn euangelikēn didaskalian prosoisousi. Phēsi hoe houtōs"

5. "And this will be the peace, when the Assyrian comes upon your land, and when he sets foot on your country." For I will give you peace when he comes, beyond all human hope. "And seven shepherds will be raised against him, and eight bites of men. 6. And they will shepherd Assur with the sword, and the land of Nebrod in its trench; and he will rescue you from Assur, when he comes upon your land and when he sets foot on your borders." From this we are clearly taught that the Assyrian also [ruled] Babylon; for Nebrod, as the blessed Moses taught, exercising tyranny, first brought Babylon under his hand: "For the beginning of his kingdom," he says, "was Babylon." He says that he will raise up seven kings against him (for he calls the kings shepherds), and eight warlike attacks with blows made upon him; for these he calls "bites of men". He also signifies the capture of Babylon. For now, he says, I will surround this king with such evils; and after a little I will surround also the one who succeeds him, and … and he will find no benefit, neither from the strongest walls nor from the trench that runs around outside. But you will be freed from these, not only then, when I raise up other enemies against them, but also at present, when they come against your city with a great army; for now I will bring destruction on them invisibly through the ministry of an angel. Having thus given the events of that time as pledges of what would happen later, he turns his discourse back to those later things, and teaches how, having believed in the Lord born in Bethlehem, both the holy apostles and those after them who were appointed ministers of the divine proclamation will bring the gospel teaching to the foreign nations. He speaks thus:

Mic 5:5 (quotation, high confidence) · Mic 5:6 (quotation, high confidence) · Gen 10:10 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence)

Notes and citation

Summary: God will give Judah peace by defeating Assyria and later Babylon, the land of Nimrod; these deliverances are pledges of the Gospel's spread to the nations.

Lemmas: Mic 5:5 and 5:5b–6 ("Nebrod" is the LXX form of Nimrod). The quotation is Gen 10:10; the angelic destruction of Sennacherib's army is 2 Kgs 19:35. The scan interleaves Migne's Latin and footnotes throughout this section; they are removed by logged corrections, and words lost with them are marked "…" or supplied in brackets by sense. The section 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); Migne's footnotes (variant readings) and Latin debris; OCR: ποιμένας broken by debris; OCR: τειχῶν broken by Latin debris; OCR: ὑποχείριον broken by Latin debris): -. ΥΕᾺ5. ὅ. « Εἰ γί ο΄ ρᾶχ, → ; ροΟΓνΟΠΟΙΙ᾿ ἢ → ; Ὀ 516 Υ γορίοι πὶ νοϑγΓ.. » "0 δηΐ) Ὑο ]8 ρᾶ → ; 66}, σὐυπὶ 16 ρου → ; « Εἰ σοπδιγροι! → ; Αφαγιῖιη δἰαδίο : οἱ ἰατγοπὶ ΝΟιηγοι ἶβ ἴῃ πῇ Τ" → τῇ ; ε78 : οἱ ΠΠθογα θῖν (6 Δ Αβϑυγῖο, στ πὰ νοη θὲ → ; [τ(δγγαπι ναβίγαιη, οἵ Ομ} Δβοοι 6} ἐπὶ 16 → ; ὑπο-. Ιοποηὶ οἷ᾽ δε δοίτ. « χείριον → ὑποχείριον; ρίπη γορηὶ → ; (ποι- ἢ) τέδ μέγας → (ποιμένας; Ποπιίππηι. → ; οτχρηρποιίίοποπι. ΝΌΠΟ αι 61η, 411, ἴθ → ; πᾶ! ουπὶ ἐοη} 1 οἴαπι. ΒΡΟΥ ροϑὶ ν6ΓῸ διιηι, ΄α] οἱ → ; 500 5501}, οἱ → ; α Δρ01, χχι, 90. τ Ορη. χ. 10. 55 καὶ οἱ π᾿ Εκ Ο ϑιρρὶ. “δ ὅν, Α στήσεται. “7 τι π. αὖτ. [)05, ἴθ Δι. 4.Α μεγαλυνθήσονται, οἱ ἀοίμα, ἄκρων. αὕτη ἡ. Δ αὐτῇ, 9 καὶ.-- ὑμῶν, Ποβ. ἴῃ ΑΔ. Τὶ εἰρ, Ο ἀ{{π, φησίν. ΤΑ ἐγερλπουταῖ, Ομ|580, ἐπ᾿ αὐτόν. 15 Νεύϑ. Δ ρέμα, τοῦ. ΔΑ τῷ. 5 Δ ἔλθῃ, τὸ ἐπὶ Εν Δ οἱ ἃ βυρμὶ, τὶ ας Βαβυλῶνος. ΤῈ (Αἰ κατὰ ταὐτόν. ἐπ Ἴοβδ:. Τὰ νὸγῸ ἃ} [νΝ}5 9 γα θεγῖβ, ἤθη ἰαης πιοὰο, α → ; τειἐπὶ ἰῃ 608 8105 αὐ μα). » [16εἰ δυπῖ. δὶς δἱ αἱ ὲ : « δὶ [Ἰ6Ρ] 1 ἴῃ (υ͵ᾶ Υ6ΓῸ ἀφ ἢ 685 ταρίαἱ, οἱ πο δἰϊ αυΐ ὀγυδὶ. » Ἀροϑβιοίογυπιὶ δι ΐμῃ ἐπ Εἰ μΐ αυκ, 16, χῶν → τειχῶν.

Cite (SBL): Theodoret, Comm. Proph. min. 6.5.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-4). (abbreviation not yet checked)

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

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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.

6.5.6PG 81

ζ΄. ε Καὶ ἔσται τὸ ὑπόλειμμα τοῦ Ἰαχὼδ ἐν τοῖς ἔθνεσιν" ἐν μέσῳ λαῶν πολλῶν, ὡς δρόσο: παρὰ Κυρίου ἐπιπίπτουσα δ', καὶ ὡς ἄρνες ἐπ᾽ ἄγρωστιν. ὅπως μὴ συναχθῇ δ᾽ μηδεὶς, μηδὲ ὑποστῇ ἐν υἱοῖς ἀνθρώπων. » Ὑπόλειμμα δὲ πανταχοῦ τοὺς σεπωσμένους καλεῖ. Οὕὔτιυ καὶ ἀλλαχοῦ" ε« Ἐὰν ἣ ὁ ἀριθμὸς τῶν υἱῶν Ἰσραὴλ ὡς ἡ ἄμμος τῆς θαλάσστς, τὸ κατάλειμμα σωθήσεται. » Οὕτω τοίνυν, φησὶν, οἱ πεπιστευκότες, καὶ τὸ εὐαγγελικὸν τοῖς ἔθνεσ: διαπορθμεύοντες κήρυγμα, δρόσου δίκην οὐρανόθεν ςερομένης τὴν οἰκουμένην ἀρδεύσουσι" καὶ καθάπερ ἄρνες πεινῶντες δαπανῶσι τὴν ἄγρωστιν, οὕτω; οὗτο! τὴν ἀγρώστεως δίκην ταῖς χεχερσωμέναις τυχαῖς ὥστε μηκέτι τοιοῦτον ἀνθρώπων σύλλογον εὑρεθῆναι. Ἐπειδὴ γὰρ οἱ δαίμονες ἀνήκεστα νοσοῦντες διέμει-. ναν, εἰκότως τὸ Πνεῦμα τὸ ἅγιον μετὰ διορισμοῦ τὴν πρόῤῥησιν ἐποιήσατο « “Ὅπως μὴ συναχθῇ μηδεὶς, μηδὲ ὑποστῇ ἐν υἱοῖς ἀνθρώπων.» “Ὥστε, φησὶ, μηδένα σύλλογον ἐξ ἀσεόῶν ἀνθρώπων συνειλεγμένον εὑρεθῆναι λοιπόν. Καὶ ἐπειδὴ δρόσῳ καὶ ἀρνίοις αὑτοὺς ἀπείχασε, τὴν δεδομένην δὲ αὐτοῖς δύναιν ὑπὸ τοῦ Θεοῦ διὰ τούτων οὐκ ἀποχρώντως ἐδήλωσε, καὶ ἄλλην τοῖς εἰρημένοις εἰκόνα προστίθησι.

z΄. e Kai estai to hypoleimma tou Iachōd en tois ethnesin" en mesǭ laōn pollōn, hōs droso: para Kyriou epipiptousa d', kai hōs arnes ep᾽ agrōstin. hopōs mē synachthę̄ d᾽ mēdeis, mēde hypostę̄ en huiois anthrōpōn. » Hypoleimma de pantachou tous sepōsmenous kalei. Houytiy kai allachou" e« Ean hē ho arithmos tōn huiōn Israēl hōs hē ammos tēs thalassts, to kataleimma sōthēsetai. » Houtō toinyn, phēsin, hoi pepisteukotes, kai to euangelikon tois ethnes: diaporthmeuontes kērygma, drosou dikēn ouranothen seromenēs tēn oikoumenēn ardeusousi" kai kathaper arnes peinōntes dapanōsi tēn agrōstin, houtō? houto! tēn agrōsteōs dikēn tais chechersōmenais tychais hōste mēketi toiouton anthrōpōn syllogon heurethēnai. Epeidē gar hoi daimones anēkesta nosountes diemei-. nan, eikotōs to Pneuma to hagion meta diorismou tēn prorrhēsin epoiēsato « “Hopōs mē synachthę̄ mēdeis, mēde hypostę̄ en huiois anthrōpōn.» “Hōste, phēsi, mēdena syllogon ex aseoōn anthrōpōn syneilegmenon heurethēnai loipon. Kai epeidē drosǭ kai arniois hautous apeichase, tēn dedomenēn de autois dynain hypo tou Theou dia toutōn ouk apochrōntōs edēlōse, kai allēn tois eirēmenois eikona prostithēsi.

7. "And the remnant of Jacob will be among the nations, in the midst of many peoples, like dew falling from the Lord and like lambs on the grass, so that no one may gather or stand among the sons of men." Everywhere he calls those who are saved "the remnant". So too elsewhere: "If the number of the sons of Israel be as the sand of the sea, the remnant will be saved." So, he says, those who have believed and who carry the gospel proclamation across to the nations will water the world like dew borne from heaven; and as hungry lambs consume the grass, so these will consume [the impiety that grows] like grass in souls gone to waste, so that no such gathering of human beings will be found any longer. For since the demons remained incurably sick, the Holy Spirit fittingly made the prediction with a qualification: "so that no one may gather or stand among the sons of men", that is, so that no assembly gathered from impious human beings will be found any more. And since in likening them to dew and lambs he had not adequately shown the power given them by God, he adds another image to what he has said.

Textual problem in this passage: see the notes.

Mic 5:7 (quotation, high confidence) · Rom 9:27 (quotation, high confidence) · Isa 10:22 (echo, medium confidence)

Notes and citation

Summary: The believing remnant, the apostles, will water the nations like dew and consume impiety like lambs grazing.

Lemma: Mic 5:7. The quotation is Rom 9:27 (Isa 10:22). Words lost in the scan are supplied in brackets by sense.

Notes on the original text

Digital text corrected (marginal letter): τοῖς Β ἔθνεσιν → τοῖς ἔθνεσιν.

Cite (SBL): Theodoret, Comm. Proph. min. 6.5.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-6). (abbreviation not yet checked)

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

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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.

6.5.7PG 81

η΄. ε Καὶ ἔσται τὸ κατάλειμμα 58 τοῦ ἹἸαχὼδ ἐν τοῖς ἔθνεσιν ἐν μέσῳ λαῶν πολλῶν, ὡς λέων ἐν τοῖς ν᾿ κτήνεσι τοῦ δρυμοῦ, καὶ ὡς σκύμνος ἐν ποιμνίοις προδάτων, ὃν τρόπον ὅταν διέλθῃ, καὶ διαστείλας ἁρπάσῃ, καὶ μὴ ἧ ὁ ἐξαιρούμενος "5. » Τὰ μὲν γὰρ προοίμια τῶν ἱερῶν ἀποστόλων δρόσῳ ἑῴκει φερομένῃ, καὶ ὡς ἄρνες "6 δὲ τὴν τῆς ἀσεδείας ἐδαπάνων διδασκαλίᾳ καὶ θαύμασιν, ὡς ἄρνες ἐν μέσῳ λύκων πολιτευόμενοι, κατὰ τὴν πρόῤῥησιν τοῦ Δεσπότου. ε Ἰδοὺ γὰρ, φησὶν, ἀποστέλλω ὑμᾶς ὡς πρόθατα "1 ἐν μέσῳ λύκων. » Μετὰ δὲ ταῦτα, δεξαμένης τῆς οἰκουμένης τὸ κήρυγμα, καὶ στρατηγῶν καὶ βασιλέων τὸν τῆς ᾿Ἐκκλησίας πληρούντων κατάλογον, εἰς τοὺς τῆς ἀληθείας ἐναντίους μετέδη τὸ δέος" καὶ οἱ μὲν κτήνεσιν ἐοικότες, δειμαίνουσὲ τὲ καὶ φρίττουσιν, οὐδένα οὐδαμόθεν ἐπίχοσρον ἔχοντες οἱ δὲ τῶν εὐαγγελικῶν ὑποφρῆται δογμάτων, λεόντειον ἐνδεικνύμενοι φρόνημα, σὺν παῤῥησίᾳ πολλῇ τῷ τῆς ἀληθείας καταγωνίζονται λόγῳ τοὺς συνηγόρους τοῦ ψεύδους. Τότε, φησὶν,

ē΄. e Kai estai to kataleimma 58 tou HiIachōd en tois ethnesin en mesǭ laōn pollōn, hōs leōn en tois n᾿ ktēnesi tou drymou, kai hōs skymnos en poimniois prodatōn, hon tropon hotan dielthę̄, kai diasteilas harpasę̄, kai mē hē ho exairoumenos "5. » Ta men gar prooimia tōn hierōn apostolōn drosǭ heǭkei pheromenę̄, kai hōs arnes "6 de tēn tēs asedeias edapanōn didaskalią kai thaumasin, hōs arnes en mesǭ lykōn politeuomenoi, kata tēn prorrhēsin tou Despotou. e Idou gar, phēsin, apostellō hymas hōs prothata "1 en mesǭ lykōn. » Meta de tauta, dexamenēs tēs oikoumenēs to kērygma, kai stratēgōn kai basileōn ton tēs ᾿Ekklēsias plērountōn katalogon, eis tous tēs alētheias enantious metedē to deos" kai hoi men ktēnesin eoikotes, deimainouse te kai phrittousin, oudena oudamothen epichosron echontes hoi de tōn euangelikōn hypophrētai dogmatōn, leonteion endeiknymenoi phronēma, syn parrhēsią pollę̄ tǭ tēs alētheias katagōnizontai logǭ tous synēgorous tou pseudous. Tote, phēsin,

8. "And the remnant of Jacob will be among the nations, in the midst of many peoples, like a lion among the beasts of the forest and like a young lion among flocks of sheep, which, when it passes through, tears and seizes, and there is no one to rescue." For the beginnings of the holy apostles were like falling dew, and like lambs they consumed the [grass] of impiety by teaching and miracles, living like lambs in the midst of wolves, according to the Master's prediction: "For behold," he says, "I send you as sheep in the midst of wolves." But after this, when the world had received the proclamation, and generals and kings filled the roll of the Church, the fear passed to the opponents of the truth; and they, like beasts, are afraid and shudder, having no helper from anywhere, while the interpreters of the gospel doctrines, showing a lion's spirit, contend with great boldness by the word of truth against the advocates of falsehood. Then, he says,

Mic 5:8 (quotation, high confidence) · Matt 10:16 (quotation, high confidence)

Notes and citation

Summary: The apostles began as lambs among wolves, but once emperors entered the Church its teachers became like lions against falsehood.

Lemma: Mic 5:8. The quotation is Matt 10:16. The section ends in mid-sentence; the lemma follows in the next section.

Notes on the original text

Digital text corrected (hyphenated word broken by a marginal letter): ἔχον- Αὶ τες → ἔχοντες.

Cite (SBL): Theodoret, Comm. Proph. min. 6.5.7 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-7). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-7

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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.

6.5.8PG 81

θ΄. « 'Ὑψωθήσεται ἡ χείρ σου ἐπὶ τοὺς θλίδοντάς σε, καὶ πάντες οἱ ἐχθροί σου ἐξολοθρευθήτονται. » Οὐκέτι γὰρ σὺ παρ᾽ ἐκείνων ἐξελαύνῃ, ἀλλὰ σὺ τὰ ἐχείνων καταλύσεις τεμένη. Οἱ μὲν οὖν πεπιστευχότοῦ Ἰσραὴλ, ταύτης τεύξονται τῆς δυνάμεως" οἱ δὲ τῇ ἀπιστίᾳ προσμείναντες, τῆς οἰκείας ἔρημοι καταστήσονται βασιλείας, καὶ οὔτε ἱππιχὸν ἕξουσιν, οὔτε πεζὸν στρατιώτην, οὔτε πόλεις τείχεσιν ὠχυρωμένας. ᾿Αλλὰ καὶ ταῦτα, φησὶ, πρὸς χαλόν σοι γενήσεται. ε΄ Ἐξολοθρεύσω 35 γὰρ, φησὶ, τὰ φάρμακά σου ἐκ τῶν χειρῶν σον, καὶ ἀποφθεγγόμενοι Οὐκ ἔσονται ἐν 59 σοί. » ᾿Αποφθεγγομέγνους δὲ τοὺς μάντεις καλεῖ. ε Καὶ ἐξολοθρεύσω τὰ γλυπτά σου καὶ τὰς στήλας σου ἐκ μέσου σου, καὶ οὐκέτι οὐ 59 μὴ προπσχυνήσεις τοῖς ἔργοις τῶν χειρῶν σου. Καὶ ἐχκόψω τὰ ἄλση ἐκ μέσου σου, καὶ ἀφανιῶ 3' τὰς πόλεις σου. Καὶ ποιήσω ἐν ὀργῇ καὶ ἐν θυμῷ ἐκδίκησιν ἐν τοῖς ἔθνεσιν, ἀνθ᾽ ὧν οὐκ εἰσήχουσαν 95.) Καὶ ταῦτα δὲ διὰ τῶν πραγμάτων καταμαθεῖν ῥάδιον. Μετὰ γὰρ τὴν τοῦ Θεοῦ καὶ Σωτῆρος ἡμῶν ἐνανθρώπησιν, ὁρῶντες Ἰουδαῖοι τῶν ἐθνῶν τὴν εὐσέδειαν, καὶ τὴν τῆς πλάνης ἀπαλλαγὴν, ἄκοντες καὶ αὐτοὶ τῆς τῶν εἰδώλων ἀπηλλάγησαν θεραπείας. Ἐρυθριῶσι γὰρ προφανῶς ἀσεθεῖν, τοὺς ἔξω νόμου σωφρονοῦντας ὁρῶντες. Προθεσπίξει τοίνυν αὐτοῖς, ὡς καὶ τῶν πόλεων τῶν οἰκείων ἐξελαθήσονται, καὶ εἰς τὰ ἔθνη διασπαρέντες, τῆς περὶ τὰ εἴδωλα πλάνης ἀπαλλαγήσονται. Ταύτην κατ' αὐτοὺς 3" ἐξενεγχὼν τὴν ἀπόφασιν, ἄγει πάλιν αὐτοὺς εἰς κριτήριον "", καὶ τοῖς ἀψύχοις ὄρεσιν ἐπιτρέπει τὴν χρίσιν- οὐκ ὡς ἔμψυχα χαλῶν, οὐδὲ ὡς πρὸς λογικὰ τοὺς λόγους ποιούμενος " ἀλλ᾽ ἐπειδὴ τὰ ὄρη, καὶ αἱ μεταξὺ τούἴων νάπαι καὶ φάραγγες, ποτὲ μὲν ἐδέξαντο τοὺς ᾿Ασσυρίων νεκροὺς, διὰ τῆς ἀγγελικῆς ἐνεργείας ἀναιρεθέντας, ποτὲ ὃὲ τῶν Σχυθιχῶν ἐθνῶν "6 τὰς μυρίας σφαγάς" διὰ τῶν ὁρῶν, καὶ βουνῶν, καὶ κοιλάδων, τῶν ἐν τούτοις γεγενημένων ἀναμιμνήσκει.

th΄. « 'Hypsōthēsetai hē cheir sou epi tous thlidontas se, kai pantes hoi echthroi sou exolothreuthētontai. » Ouketi gar sy par᾽ ekeinōn exelaunę̄, alla sy ta echeinōn katalyseis temenē. Hoi men oun pepisteuchotou Israēl, tautēs teuxontai tēs dynameōs" hoi de tę̄ apistią prosmeinantes, tēs oikeias erēmoi katastēsontai basileias, kai oute hippichon hexousin, oute pezon stratiōtēn, oute poleis teichesin ōchyrōmenas. ᾿Alla kai tauta, phēsi, pros chalon soi genēsetai. e΄ Exolothreusō 35 gar, phēsi, ta pharmaka sou ek tōn cheirōn son, kai apophthengomenoi Ouk esontai en 59 soi. » ᾿Apophthengomegnous de tous manteis kalei. e Kai exolothreusō ta glypta sou kai tas stēlas sou ek mesou sou, kai ouketi ou 59 mē propschynēseis tois ergois tōn cheirōn sou. Kai echkopsō ta alsē ek mesou sou, kai aphaniō 3' tas poleis sou. Kai poiēsō en orgę̄ kai en thymǭ ekdikēsin en tois ethnesin, anth᾽ hōn ouk eisēchousan 95.) Kai tauta de dia tōn pragmatōn katamathein rhadion. Meta gar tēn tou Theou kai Sōtēros hēmōn enanthrōpēsin, horōntes Ioudaioi tōn ethnōn tēn eusedeian, kai tēn tēs planēs apallagēn, akontes kai autoi tēs tōn eidōlōn apēllagēsan therapeias. Erythriōsi gar prophanōs asethein, tous exō nomou sōphronountas horōntes. Prothespixei toinyn autois, hōs kai tōn poleōn tōn oikeiōn exelathēsontai, kai eis ta ethnē diasparentes, tēs peri ta eidōla planēs apallagēsontai. Tautēn kat' autous 3" exenenchōn tēn apophasin, agei palin autous eis kritērion "", kai tois apsychois oresin epitrepei tēn chrisin- ouk hōs empsycha chalōn, oude hōs pros logika tous logous poioumenos " all᾽ epeidē ta orē, kai hai metaxy touiōn napai kai pharanges, pote men edexanto tous ᾿Assyriōn nekrous, dia tēs angelikēs energeias anairethentas, pote hoe tōn Schythichōn ethnōn "6 tas myrias sphagas" dia tōn horōn, kai bounōn, kai koiladōn, tōn en toutois gegenēmenōn anamimnēskei.

9. "Your hand will be lifted up over those who afflict you, and all your enemies will be utterly destroyed." For no longer are you driven out by them, but you will destroy their precincts. Those of Israel who have believed will obtain this power; but those who persisted in unbelief will be left without a kingdom of their own, and will have neither cavalry nor infantry nor cities fortified with walls. But even these things, he says, will turn out for your good. 12. "For I will destroy your sorceries from your hands, and there will be no soothsayers in you." He calls the diviners "soothsayers". 13, 14. "And I will destroy your carved images and your pillars from your midst, and you will no longer worship the works of your hands. And I will cut down the groves from your midst, and I will destroy your cities. 15. And I will execute vengeance in anger and wrath on the nations, because they did not listen." This too is easy to learn from the facts. For after the incarnation of our God and Savior, the Jews, seeing the piety of the nations and their deliverance from error, were themselves, against their will, set free from the worship of idols; for they blush to be openly impious when they see those outside the law living soberly. He foretells to them, then, that they will be driven out of their own cities and, scattered among the nations, will be set free from their error about idols. Having passed this sentence against them, he brings them again to judgment and entrusts the judgment to the soulless mountains: not calling them living things, nor addressing his words to rational beings; but since the mountains and the glens and ravines between them received at one time the dead of the Assyrians, slain by the action of an angel, and at another the countless slain of the Scythian nations, through the mountains, hills, and valleys he reminds them of what happened in them.

Mic 5:9 (quotation, high confidence) · Mic 5:10–11 (allusion, high confidence) · Mic 5:12 (quotation, high confidence) · Mic 5:13–14 (quotation, high confidence) · Mic 5:15 (quotation, high confidence) · 2 Kgs 19:35 (allusion, high confidence) · Ezek 39:11 (allusion, low confidence)

Notes and citation

Summary: The believing remnant will prevail; the unbelieving will lose their kingdom and, scattered among the converted nations, will be weaned from idols; the mountains are called to witness God's past deliverances.

Lemmas: Mic 5:9, a paraphrase of 5:10–11, 5:12, 5:13–14, and 5:15. Theodoret's account of the Jews after the incarnation is his own polemic, translated as written. The Assyrian dead are those of 2 Kgs 19:35; the Scythian slain, those of Gog (Ezek 39:11).

Notes on the original text

Digital text corrected (stray letters (a damaged verse numeral)): ὑγτιει, → .

Cite (SBL): Theodoret, Comm. Proph. min. 6.5.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/6-5-8

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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.