Sophia Scriptura

Commentary on the Twelve Minor Prophets 7.2.2–8.0.1

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 11 passages

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

Preface 7, chapter 2

7.2.2PG 81

α'. « ᾿Ανέθη ἐμφυσῶν εἰς πρόσωπόν σον, ἐξαιρούμενός σε ὅ ἐκ θλίψεως. » Τούτων δέ σοι αἴτιος ὁ Θεὸς. τῷ οἰκείῳ νεύματι, οἷόν τινι ἐμφυσήματι, ἐκξίνους μὲν καταλύσας, σὲ δὲ τῆς ἐχείνων δυναστείας ἐλευθερώσας. "Ὥσπερ γὰρ τῷ ᾿Αδὰμ ἐμφυσήσας πνοὴ» ζωῆς, ἐποίησεν αὐτὸν εἰς ψυχὴν ζῶσαν " οὕτω σοὶ τῷ τῆς ζωῆς ἐμφυσήματι τὴν σωτηρίαν παρέχει. Τοῦτο καὶ μετὰ τὴν ἀνάστασιν ὁ Δεσπότης Χριστὸς τοῖς ἱεροῖς δέδωκεν ἀποστόλοις. Ἐπειδὴ Ὑὰρ ἀπώλεσεν ᾿Αδὰμ τὸ κατ᾽ εἰκόνα, ὃ διὰ τοῦ θείου ἔλαδεν ἔμφυσήματος, εἰκότως ταύτην ἀνακαινίσας ὁ Δεσπότης " Χριστὸς τοῖς ἱεροῖς ἀποδέδωκεν ἀποστόλοις, καὶ δι᾽ αὑτῶν ἄπασι τοῖς πιστεύουσιν. Ἐνεφύσησε γὰρ αὖτοῖς, καὶ εἶπε " « Λάθδετε Πνεῦμα ἅγιον. » Ἐπειδὴ τοίνυν τύπος τῶν νέων τὰ παλαιὰ, νοήσωμεν ᾿Αδσυρίων μὲν βασιλείαν καταλυομένην, τοῦ διαθόλου τὴν τυραννίδα διὰ τοῦ Δεσπότου πανομένην Χριστοῦ" τὸν δὲ Ἰούδαν ἐπιτωθάζοντα τούτῳ καὶ ἑορτάζοντα, τὴν οἰκουμένην ἐπὶ τῇ σωτηρίᾳ χορεύουσαν, ἅτε δὴ ῦ τὴν πνευματικὴν χάριν διὰ τοῦ Δεσποτικοῦ ἀπειληφυῖαν ἐμφυσήματος, τῆς δὲ πικρᾶς τῶν δαιμόνων τυραννίδος ἀπαλλαγεῖσαν. ᾿Αλλ᾽ ἐπὶ τὴν ἱστορίαν ἐπανέλθωμεν. ἰσχύϊ σφόδρα. (8'.) Διότι ἀπέστρεψε Κύριος τὴν ὕδριν Ἰακὼό, καθὼς ὕδριν Ἰσραΐλϑ5,, Τοῦτο, οὐκ ὥς τιγες ὑπέλαθον, πρὸς τὸν ᾿Ασσύριόν φησιν, ἀλλ᾽ ἔτι τῷ Ἰούδᾳ προσδιαλέγεται, καὶ παρακελεύεται αὐτὸν περισκοπεῖν τὰ; ὁδοὺς, καὶ τοὺς ἀγγέλους χαραδοχεῖν, καὶ τὰ παρ᾽ ἐχείνων χομιζόμενα εὐαγγέλια δέχεσθαι, καὶ ἀντὶ τῆς προτέρας δειλίας ἀνδρείαν ἀναλαθεῖν. Τοῦτο γὰρ εἶπε, Κράτησον ἐσφύος " ἀντὶ ποῦ, Τὴν προτέραν ἀπόθονυ δειλίαν. Οὕτως ὁ μακάριος λίας ἔσφιγξε τὴν ὀσφὺν αὐτοῦ, καὶ ἔτρεχε πρὸ τοῦ ἅρματος τοῦ ᾿Αχαάδ. Οὕτως τῷ Ἰώδ φησιν ὁ Θεός « ζῶσαι ὡς ἀνὴρ τὴν ὀσφύν σου. » Καὶ ὁ θεῖος παρακελεύεται Παῦλος, ζώσασθαι "3 τὰς ὀσφύας ἐν ἁληθείχ. Κἀνταῦθα τοίνυν θαῤῥεῖν τῷ ᾿Ιούδαλ παρακελεύεται, ὅτι ἀπέστρεψε Κύριος τὴν ὕδριν τοῦ Ἰα- Ἰσραήλ. Ἰστέον δὲ, ὅτι τὸ μὲν ᾿Ιαχὼδ ὄνομα ὑπὸ τῶν πατέρων ἐτέθη τῷ Ἰαχώδπὸ δὲ ᾿Ισραὴ1 ὑπὸ τοῦ Θεοῦ " ἀμφοτέρων δὲ τῶν ὀνομάτων μετέλαχεν ὁ ἐξ Ἰαχὼθ λαός. Λέγει τοίνυν, ὅτι Τῶν εἰς σὲ τὸν Ἰαχὼδ γεγενημένων ὑπὸ τῶν ᾿Ασσυρίων δεινῶν δίχα: αὐτοὺς εἰσεπραξάμην διὰ τὴν τοῦ προπάτορος ἀρετὴν, ἧ: εἵνεκα καὶ τὴν Ἰσραὴλ αὐτῷ προσηγορίαν ἐπέθηχα. « Διότι ἐχτινάσσοντες ἐξετίναξαν αὐτοὺς, καὶ τὰ κλήματα αὑτῶν διέφθειραν. (1..) Ὅπλα δυναστείας αὐτοῦ ἐξ ἀνθρώπων. » Ὃν τρόπον οἱ τὰ τῆς ἀμπέλου, φησὶν "", ἐχτινάσσοντες κλήματα, πάντα διαφθείρουσι τὸν καρπόν " οὕτως οἱ τούτοις ἐπελθόντες πολέμιοι, καὶ τὴν δυναστείαν αὑτῶν κατέλυσαν, καὶ τὰς πανοπλίας ἀφείλοντο, καὶ τοὺς τὸν θάνατον φυγόντας δουλεύειν ἠνάγκασαν. Καὶ δεικνὺς, ὡς οὐ δι᾿ ἀσθένειαν ταῦτα πείσονται, ἀλλὰ διὰ τὴν ὑπ᾽ αὐτοῦ κατ᾽ αὐτῶν ἐξενεχθεῖσαν ψῆφον, ἐπήγαγεν " « Ανδρες δυνατοὶ ἐμπαίζοντες δ᾽ ἐν πυρί, » Τοσαύτῃ γὰρ ἐχρῶντο θρασύτητι, ὡς καὶ αὐτοῦ κατατολμᾷν τοῦ “τυρός. «Αἱ ἡνίαι τῶν ἁρμάτων αὐτῶν ἐν ἡμέρᾳ ἕτοι- (8".) Ἐν ταῖς ἐδοῖς συγχυθήσεται 8 τὰ ἅρματα, καὶ συμ- “πλαχήσονται ἐν ταῖς πλατείαις. » Οὐδὲν γάρ, φησὶν, ὑμᾶς ὀνήσει, οὐ τὸ πλῆθος τῶν ηὐτρεπισμένων ἀρμάτων, οὐκ ἡ ἱππικὴ δύναμις " ἀπὸ γὰρ τοῦ θορύθου πῶν ἐπιόντων πολεμίων ἄχρηστα πάντα γενήσεται ἀλλήλοις ἐν ταῖς ὁδοῖς συμπλεκόμενα, καὶ ὑπὸ ἀλλήλων συμπατούμενα. ε« Ἧ ὅρασις αὐτῶν ὡς λαμπάδες πυρὸς, καὶ ὡς ἀστραπαὶ διατρέχουσαι. ν Καὶ μὴν, φησὶ, γενναῖον εἴχετε πάλαι φρόνημα, καὶ τὸ θυμοειδὲς διὰ τῶν ὀφθαλμῶν ἐδηλοῦτε, καὶ οἷόν τισι ἀλλ᾽ ἐν τῇ τῶν πολεμίων προσθδολῇ δειλία ὑμᾶς ἀντὶ τῆς ἀνδρείας καθέξει. Τοῦτο γὰρ διὰ τῶν ἐπαγομένων ἐδήλωσε.

a'. « ᾿Anethē emphysōn eis prosōpon son, exairoumenos se ho ek thlipseōs. » Toutōn de soi aitios ho Theos. tǭ oikeiǭ neumati, hoion tini emphysēmati, ekxinous men katalysas, se de tēs echeinōn dynasteias eleutherōsas. "Hōsper gar tǭ ᾿Adam emphysēsas pnoē» zōēs, epoiēsen auton eis psychēn zōsan " houtō soi tǭ tēs zōēs emphysēmati tēn sōtērian parechei. Touto kai meta tēn anastasin ho Despotēs Christos tois hierois dedōken apostolois. Epeidē Hyar apōlesen ᾿Adam to kat᾽ eikona, ho dia tou theiou eladen emphysēmatos, eikotōs tautēn anakainisas ho Despotēs " Christos tois hierois apodedōken apostolois, kai di᾽ hautōn apasi tois pisteuousin. Enephysēse gar autois, kai eipe " « Lathdete Pneuma hagion. » Epeidē toinyn typos tōn neōn ta palaia, noēsōmen ᾿Adsyriōn men basileian katalyomenēn, tou diatholou tēn tyrannida dia tou Despotou panomenēn Christou" ton de Ioudan epitōthazonta toutǭ kai heortazonta, tēn oikoumenēn epi tę̄ sōtērią choreuousan, hate dē y tēn pneumatikēn charin dia tou Despotikou apeilēphuian emphysēmatos, tēs de pikras tōn daimonōn tyrannidos apallageisan. ᾿All᾽ epi tēn historian epanelthōmen. ischyï sphodra. (8'.) Dioti apestrepse Kyrios tēn hydrin Iakōo, kathōs hydrin Israïlϑ5,, Touto, ouk hōs tiges hypelathon, pros ton ᾿Assyrion phēsin, all᾽ eti tǭ Ioudą prosdialegetai, kai parakeleuetai auton periskopein ta? hodous, kai tous angelous charadochein, kai ta par᾽ echeinōn chomizomena euangelia dechesthai, kai anti tēs proteras deilias andreian analathein. Touto gar eipe, Kratēson esphyos " anti pou, Tēn proteran apothony deilian. Houtōs ho makarios lias esphinxe tēn osphyn autou, kai etreche pro tou harmatos tou ᾿Achaad. Houtōs tǭ Iōd phēsin ho Theos « zōsai hōs anēr tēn osphyn sou. » Kai ho theios parakeleuetai Paulos, zōsasthai "3 tas osphyas en halētheich. Kantautha toinyn tharrhein tǭ ᾿Ioudal parakeleuetai, hoti apestrepse Kyrios tēn hydrin tou Ia- Israēl. Isteon de, hoti to men ᾿Iachōd onoma hypo tōn paterōn etethē tǭ Iachōdpo de ᾿Israē1 hypo tou Theou " amphoterōn de tōn onomatōn metelachen ho ex Iachōth laos. Legei toinyn, hoti Tōn eis se ton Iachōd gegenēmenōn hypo tōn ᾿Assyriōn deinōn dicha: autous eisepraxamēn dia tēn tou propatoros aretēn, hē: heineka kai tēn Israēl autǭ prosēgorian epethēcha. « Dioti echtinassontes exetinaxan autous, kai ta klēmata hautōn diephtheiran. (1..) Hopla dynasteias autou ex anthrōpōn. » Hon tropon hoi ta tēs ampelou, phēsin "", echtinassontes klēmata, panta diaphtheirousi ton karpon " houtōs hoi toutois epelthontes polemioi, kai tēn dynasteian hautōn katelysan, kai tas panoplias apheilonto, kai tous ton thanaton phygontas douleuein ēnankasan. Kai deiknys, hōs ou di᾿ astheneian tauta peisontai, alla dia tēn hyp᾽ autou kat᾽ autōn exenechtheisan psēphon, epēgagen " « Andres dynatoi empaizontes d᾽ en pyri, » Tosautę̄ gar echrōnto thrasytēti, hōs kai autou katatolmąn tou “tyros. «Hai hēniai tōn harmatōn autōn en hēmerą hetoi- (8".) En tais edois synchythēsetai 8 ta harmata, kai sym- “plachēsontai en tais plateiais. » Ouden gar, phēsin, hymas onēsei, ou to plēthos tōn ēutrepismenōn armatōn, ouk hē hippikē dynamis " apo gar tou thorythou pōn epiontōn polemiōn achrēsta panta genēsetai allēlois en tais hodois symplekomena, kai hypo allēlōn sympatoumena. e« Hē horasis autōn hōs lampades pyros, kai hōs astrapai diatrechousai. n Kai mēn, phēsi, gennaion eichete palai phronēma, kai to thymoeides dia tōn ophthalmōn edēloute, kai hoion tisi all᾽ en tę̄ tōn polemiōn prosthdolę̄ deilia hymas anti tēs andreias kathexei. Touto gar dia tōn epagomenōn edēlōse.

1. "One who breathes into your face has come up, rescuing you from affliction." God is the cause of these things for you, by his own nod, as by a kind of breathing, destroying them and freeing you from their dominion. For just as by breathing into Adam the breath of life he made him a living soul, so by the breathing of life he grants you salvation. This the Master Christ also gave to the holy apostles after the resurrection. For since Adam lost the image which he received through the divine breathing, the Master Christ fittingly renewed it and gave it back to the holy apostles, and through them to all who believe. For he breathed on them and said: "Receive the Holy Spirit." Since, then, the old things are a type of the new, let us understand the destruction of the kingdom of the Assyrians as the ending of the tyranny of the devil through the Master Christ, and Judah mocking him and keeping festival as the world dancing over its salvation, since it has received spiritual grace through the Master's breathing and been freed from the bitter tyranny of the demons. But let us return to the history. "[Watch the way, strengthen your loins,] be very strong in strength. 2. For the Lord has turned away the insolence of Jacob, as the insolence of Israel." This he says not to the Assyrian, as some supposed, but he is still addressing Judah, and bids him watch the roads, look out for the messengers, receive the good news they bring, and take up courage instead of his former cowardice. For this is what he said: "Strengthen your loins", that is, put away your former cowardice. So the blessed Elijah girded his loins and ran before Ahab's chariot. So God says to Job: "Gird your loins like a man." And the divine Paul exhorts us to gird our loins with truth. Here too, then, he bids Judah take courage, because the Lord has turned away the insolence [of Jacob, as the insolence of] Israel. One should know that the name Jacob was given to Jacob by his parents, but Israel by God; and the people descended from Jacob shared in both names. He says, then: For the terrible things done to you, Jacob, by the Assyrians I have exacted justice from them because of the virtue of your forefather, for whose sake I also gave him the name Israel. "For those who shook them out shook them out and destroyed their branches. 3. The weapons of his power are from men." Just as those who shake the branches of the vine destroy all the fruit, so the enemies who came upon them destroyed their dominion, took away their armor, and forced those who escaped death to serve. And showing that they will suffer these things not through weakness but because of the verdict he has passed against them, he added: "Mighty men mocking in fire." For they used such boldness as to dare even against fire itself. "The reins of their chariots in the day of his preparation … 4. In the roads the chariots will be confused and entangled in the squares." For nothing, he says, will benefit you, neither the multitude of chariots made ready nor your cavalry; for in the tumult of the attacking enemies all will become useless, entangled with one another in the roads and trampled by one another. "Their appearance is like torches of fire and like lightnings running through." Yet you had a noble spirit of old, he says, and showed your high temper through your eyes, and as by … ; but in the attack of the enemies cowardice will hold you instead of courage. For he showed this through what follows.

Textual problem in this passage: see the notes.

Nah 2:1 (2:2 LXX) (quotation, high confidence) · Gen 2:7 (allusion, high confidence) · John 20:22 (quotation, high confidence) · Nah 2:2 (2:3 LXX) (quotation, high confidence) · 1 Kgs 18:46 (allusion, high confidence) · Job 38:3 (quotation, high confidence) · Eph 6:14 (allusion, high confidence) · Nah 2:3 (2:4 LXX) (quotation, high confidence) · Nah 2:4 (2:5 LXX) (quotation, high confidence)

Notes and citation

Summary: God's "breathing" that rescues Judah from Assyria is a type of Christ's breathing the Spirit on the apostles; Judah is to take courage, while Nineveh's chariots and warriors will be useless.

  • Lemmas: Nah 2:1–4 (Hebrew and LXX 2:2–5). Words of the lemma of 2:1 lost in the scan are supplied in brackets from the LXX. References: Gen 2:7; John 20:22; 1 Kgs 18:46; Job 38:3; Eph 6:14. Latin debris and Migne's footnotes are removed by logged corrections.

Notes on the original text

  • Digital text corrected (Latin debris; Latin debris and Migne's footnotes (Migne's parallel column read as Greek letters); hyphenated word broken by debris): ἀπειλη- Αὶ φυΐαν → ἀπειληφυῖαν; Βι 6 8} δ οἱ → ; αὶ Πδυβ᾽ Ἰοφυΐιιν : ε« Αςοίηφα δου! Υἱγ ἔπ 808 [008 Ρ.» → ; δι ἃ γοαι, 4 ν 158. ρα] πι 65 ἀχουυηϊ, οπιηθηὶ {τι ίι ἢ οἱ οἱ εἰπείοηζατ, ἰοῦ 56 ἰῃ νἱ15 ἢ ρ 1041], οἱ σοι οι 811. εἱ τοῦ φυϊθιιάλπι οἱ []σατγίθυ5, (ον τοῦ πὶ Βυ θά 115. ἰησὸσ νι, 19. νι τοὺς ἐμπαίζοντας. δ'΄ΑᾺ αὐτοῦ. δἴκ, οἱ ἔππ. 65. 18 Δι τον υὰ πὶ "δῖος ἐπ ἰπἰπΓα 5800; οἱ [δϑι πα ηὶ Δ ΠΉΓΟΘ5,, οἱ ργωρᾶν εἱ Ροτγι ἀρογίδηιγ, εἰ τὸ σὶϑ ἢν Ἰοβί1π| πη ρΡοίδβιαι πὶ Ἰλία οϑί. » ος οδϑἱ, δἱ ταν 58 γα ρα ὧδ ᾿νὰς διΐπὶ γα οἱϊ. δ εἰ τδα αια τϊ το οἷκ, οἱ 600}}}- ᾿πν θη, οὐ [4008 οπὶἐς γεββ.. ε Ὁ] 651 μϑϑ σαι Ἰοοπαπι,, οἱ ρᾶδου σαί α]ογα ἢ ἸοΟπιπ ὃ.» → .

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-2

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

7.2.6PG 81

ε΄. ε« Μνησθήτονται γὰρ, φησὶν, οἱ μεγιστᾶνες αὖτῶν, καὶ φεύξονται ἡμέρας "5, καὶ ἀσθενήσουτιν ἐν τῇ πορείᾳ αὐτῶν - σπεύσουσιν ἐπὶ τὰ τείχη, καὶ ἕτοιμάσουσι τὰς προφυλακὰς αὑτῶν.» Οἱ γάρ ἐπὶ τῇ δυναστείᾳ πάλαι μέγα φρονοῦντες, πάντα πόρον χινήσουσι διαφυγεῖν πειρώμενοι" καὶ τούτου δὲ διακαὶ τῆς φυλακῆς φροντιοῦσι τῆς πόλεως " (ς΄.) ἀλλ᾽ ὅμως οὐδὲν ἧττον καὶ αἱ πύλαι ἀνοιγήσονται, καὶ τὰ βατίλεια ὑπὸ τοῖς πολεμίοις γενήσεται, καὶ οἱ ἐν ποῖς βασιλείοις ληφθήσονται θησαυροί, Τοῦτο γὰρ παρεδήλωσεν εἰρηκώς" « Ἢ ὑπόστασις "Αντὶ τοῦ, τὰ πάλαι κεκρυμμένα, καὶ πολλοῖς χλείθροῖς ἠἡσφαλισμένα, δῆλα πᾶσιν ἐγένετο. « Καὶ αὕτη ἀνέθαινε. γ Τὴν Νινενῖ λέγει " περὶ αὐτῆς γὰρ προλέγει,

e΄. e« Mnēsthētontai gar, phēsin, hoi megistanes autōn, kai pheuxontai hēmeras "5, kai asthenēsoutin en tę̄ poreią autōn - speusousin epi ta teichē, kai hetoimasousi tas prophylakas hautōn.» Hoi gar epi tę̄ dynasteią palai mega phronountes, panta poron chinēsousi diaphygein peirōmenoi" kai toutou de diakai tēs phylakēs phrontiousi tēs poleōs " (s΄.) all᾽ homōs ouden hētton kai hai pylai anoigēsontai, kai ta batileia hypo tois polemiois genēsetai, kai hoi en pois basileiois lēphthēsontai thēsauroi, Touto gar paredēlōsen eirēkōs" « Ē hypostasis "Anti tou, ta palai kekrymmena, kai pollois chleithrois hēēsphalismena, dēla pasin egeneto. « Kai hautē anethaine. g Tēn Nineni legei " peri autēs gar prolegei,

5. "Their nobles will remember and flee by day, and they will be weak in their march; they will hasten to the walls and prepare their guards." For those who once thought highly of their dominion will try every means in their effort to escape; and … they will take thought for the guarding of the city. 6. But nevertheless the gates will be opened, the palace will fall to the enemies, and the treasures in the palace will be taken. For this he indicated by saying: "The substance [was uncovered]", that is, what had long been hidden and secured with many locks became plain to all. "And she was going up." He means Nineveh; for it is about her that he foretells,

Textual problem in this passage: see the notes.

Nah 2:5 (2:6 LXX) (quotation, high confidence) · Nah 2:6 (2:7 LXX) (allusion, high confidence) · Nah 2:7 (2:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Nineveh's nobles will try to defend the walls, but the gates will open and the palace treasures be taken.

  • Lemmas: Nah 2:5 (Hebrew and LXX 2:6), with a paraphrase of 2:6 and part of 2:7. Words lost in the scan are marked "…" or supplied in brackets from the LXX. The section ends in mid-sentence.

Notes on the original text

  • Digital text corrected (marginal letter): γὰρ Ὁ παρεδήλωσεν → γὰρ παρεδήλωσεν.

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-6). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-6

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

7.2.8PG 81

ζ΄, « Καὶ αἱ δοῦλαι αὐτῆς ἤγοντο, καὶ ὡς περιστεραὶ φθεγγόμεναι ἐν καρδίᾳ ἑαυτῶν. » Κοινωνήσουτι δὲ αὐτῇ τῆς αἰχμαλωσίας καὶ αἱ ὑπήκοοι πόλεις καὶ κῶμαι, κατὰ διάνοιαν στενάξουσαι, καὶ τῶν περιστε-

z΄, « Kai hai doulai autēs ēgonto, kai hōs peristerai phthengomenai en kardią heautōn. » Koinōnēsouti de autę̄ tēs aichmalōsias kai hai hypēkooi poleis kai kōmai, kata dianoian stenaxousai, kai tōn periste-

7. "And her maidservants were led away, moaning like doves in their heart." The cities and villages subject to her will share her captivity, groaning in their minds and [imitating] the doves' …

Textual problem in this passage: see the notes.

Nah 2:7 (2:8 LXX) (quotation, high confidence)

Notes and citation

Summary: Nineveh's subject towns will be led away with her, moaning like doves.

  • Lemma: part of Nah 2:7 (Hebrew and LXX 2:8). The section ends in mid-sentence; the rest is lost in the scan.

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-8

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

7.2.9PG 81

η΄. « Καὶ Νινευῖ, ὡς ὕδατα χολυμδήβθρας τὰ ὕξατα αὐτῆς, καὶ αὐτοὶ φεύγοντες οὐκ ἔστησαν, καὶ οὐκ ἣν ὁ ἐπιδλέπων. » Τοσοῦτο: γὰῤ ὄντες οἱ τὴν πόλιν ἐχείνην οἰκοῦντες, ὡς ἀπεικάζεσθαι αὐτὴν χολυμδήθρᾳ ὑδάτων πεπληρωμένῃ, καὶ ὀχδλυζούσῃ τὰ περιττὰ, πρὸς φυγὴν εἶδον ἅπαντες, οὐδὲ ἐπιστραφῆναι πάλιν εἰς τοὐπίσω τολμήσαντες. Εἶτα τὴν προπέραν αὐτῶν ἀδικίαν διέξεισι.

ē΄. « Kai Nineui, hōs hydata cholymdēbthras ta hyxata autēs, kai autoi pheugontes ouk estēsan, kai ouk hēn ho epidlepōn. » Tosouto: gar ontes hoi tēn polin echeinēn oikountes, hōs apeikazesthai autēn cholymdēthrą hydatōn peplērōmenę̄, kai ochdlyzousę̄ ta peritta, pros phygēn eidon hapantes, oude epistraphēnai palin eis toupisō tolmēsantes. Eita tēn properan autōn adikian diexeisi.

8. "And Nineveh: her waters are like the waters of a pool; and they fled and did not stand, and there was no one to look back." For those who lived in that city were so many that it was likened to a pool full of water and overflowing with its surplus; yet all of them looked to flight, not even daring to turn back again. Then he sets out their former injustice.

Nah 2:8 (2:9 LXX) (quotation, high confidence)

Notes and citation

Summary: Nineveh, full of people like an overflowing pool, will empty in flight.

  • Lemma: Nah 2:8 (Hebrew and LXX 2:9).

Notes on the original text

  • Digital text corrected (hyphenated word broken by a marginal letter): χολυμδή- ( θρᾺ → χολυμδήθρᾳ.

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-9

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

7.2.10PG 81

θ΄. « Διήρπαζον τὸ ἀργύριον, διήρπαζον τὸ χρυσίον, καὶ οὐκ ἦν πέρας τοῦ κόσμου "᾽ αὐτῆς. ν ᾿Αλλ᾽ ἃ κακῶς συνήθροισεν ἑτέροις παραδοθήσεται. ε Βεθάρυνται γὰρ ὑπὲῤ πάντα τὰ σχεύη αὑτῆς "" τὰ ἐπ'θνμητά. » Κατὰ τούτων γὰρ, φησὶ, τῶν θησαυρῶν τὸ πλῆθος χωρήσει τῶν πολεμίων. Ὡς γεγενημένα δὲ τὰ ἐσόμενα λέγει, κατὰ τὸ οἰκεῖον τῆς Γραφῖς ἰδίωμα.

th΄. « Diērpazon to argyrion, diērpazon to chrysion, kai ouk ēn peras tou kosmou "᾽ autēs. n ᾿All᾽ ha kakōs synēthroisen heterois paradothēsetai. e Betharyntai gar hyper panta ta scheuē hautēs "" ta ep'thnmēta. » Kata toutōn gar, phēsi, tōn thēsaurōn to plēthos chōrēsei tōn polemiōn. Hōs gegenēmena de ta esomena legei, kata to oikeion tēs Graphis idiōma.

9. "They plundered the silver, they plundered the gold, and there was no end to her adornment." But what she gathered wickedly will be handed over to others. "For she has been weighed down beyond all her desirable vessels." For against these treasures, he says, the multitude of the enemies will advance. He speaks of what is to come as having happened, according to the idiom proper to Scripture.

Nah 2:9 (2:10 LXX) (quotation, high confidence)

Notes and citation

Summary: Nineveh's ill-gotten treasures will be plundered.

  • Lemma: Nah 2:9 (Hebrew and LXX 2:10).

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-10

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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.

7.2.11PG 81

τ΄. « Ἐκτιναγμὸς, καὶ ἀνατιναγμὸς, καὶ βρασμὸς ", καὶ καρδίας θόρυθος 55, καὶ ὑπόλυσις γονάτων, καὶ ὠδῖνες ἐπὶ πᾶσαν ὀσφὺν, καὶ τὰ πρότωπα πάντων ὡς πρόσχαυμα χύτρας. ν» “Ἃ ἐπὶ τῶν σεισμῶν εἴωδε γίνεσθαι τινασσομένης τῆς γῆς, καὶ παλλούσης, ταὖτὰ καὶ ἐπὶ τῆς τῶν πολεμίων τέθεικε προσβολῆς" ὅτι τῶν καρδιῶν τῷ δέει βαλλομένων, καὶ αὲ τῶν γονάτων ἁρμονίαι λυθήσονται, καὶ ταῖς τιχτούσαις παραπλησίως ὀδυνήσονται, καὶ τὰ πρόσωπα, τοῦ αἷμᾶτος παγέντος, πελιδνωθήσονται, ὡς ἐκείνῳ τῷ μέρει τῆς χύτρας προσΞξοικέναι, ὅ τῷ πυρὶ προῦομιλεῖν εἴωθε.

t΄. « Ektinagmos, kai anatinagmos, kai brasmos ", kai kardias thorythos 55, kai hypolysis gonatōn, kai ōdines epi pasan osphyn, kai ta protōpa pantōn hōs proschauma chytras. n» “Ha epi tōn seismōn eiōde ginesthai tinassomenēs tēs gēs, kai pallousēs, tauta kai epi tēs tōn polemiōn tetheike prosbolēs" hoti tōn kardiōn tǭ deei ballomenōn, kai ae tōn gonatōn harmoniai lythēsontai, kai tais tichtousais paraplēsiōs odynēsontai, kai ta prosōpa, tou haimatos pagentos, pelidnōthēsontai, hōs ekeinǭ tǭ merei tēs chytras prosXxoikenai, ho tǭ pyri prouomilein eiōthe.

10. "Shaking and shaking up and tossing, and confusion of heart, and loosening of knees, and pangs on every loin, and the faces of all like the scorching of a pot." What usually happens in earthquakes, when the earth shakes and quivers, he has applied to the attack of the enemies: their hearts will be struck by fear, the joints of their knees will be loosened, they will be in pain like women in childbirth, and their faces, as the blood congeals, will turn livid, so as to look like the part of a pot that usually touches the fire.

Nah 2:10 (2:11 LXX) (quotation, high confidence)

Notes and citation

Summary: Terror at the attack will shake Nineveh like an earthquake and turn its people's faces livid.

  • Lemma: Nah 2:10 (Hebrew and LXX 2:11).

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-11

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

7.2.12PG 81

ια΄, « Πηῦ ἔστι τὸ 5 κατοικητήριον τῶν λεόντων, καὶ ἡ νομὴ ἡ οὖσα τοῖς σχύμνοις; » Καὶ καλεῖ μὲν δὴ τὸ κατοικητήριον τῶν εόντων τὴν Νινευῖ, λέοντας δὲ τοὺς βασιλεῖς, σκύμγους δὲ τοὺς τούτων υἱεῖς 55, γομὴν δὲ, τούτων τὰς ὑπηκόους πόλεις, Οἱ πάλαι, φησὶ, λεόντων δίκην τὴν Νινευΐ μὲν οἰκοῦντες, πᾶσι δὲ ἀδεῶς ἐπιόντες, καὶ τροφὴν τοῖς σχύμνοις ζοντες, πῶς νῦν οὐδὲν τοιοῦτον δρᾶτε, πολεμίων δεῖν ἐπελθόντων; Καὶ ἐπιμένων τῇ τροπῇ " « Ποῦ ἐπορεύθη, φησὶ, λέων τοῦ εἰσελθεῖν; » ᾿Αλλ᾽ ἄρα, φησὶ, μὴ κατά τινων στρατείαν χινῆδας ἀποδημῶν ἐτύγἀλλ᾽ οὐκ ἔστι ταῦτα' « Ἐχεξζ γὰρ, φησὶ, σκύμνοι λέοντος "5, καὶ "᾽ οὐκ ἦν ὁ ἐχφοδῶν. » Οὐκ αὐτὸς γὰρ μόνος τηνικαῦτα ἐνδημῶν ἐτύγχανες, ἀλλὰ καὶ οἱ στρατηγοὶ ἅπαντες, οἱ πάλαι μηδένα δειμαίνοντες, ἀλλὰ τὰς ἄλλας καταλύοντες βασιλείας, καὶ τὸν ἐκεῖθεν φόρον ἀθροίζοντες, καὶ τοῖς ἐκγόνοις τροφὴν πορίζοντες ᾽. Τοῦτο γὰρ παρεδήλωσε ἡ δι᾽ ὧν ἐπἠγαγε" τβ΄.,. « Λέων ἥρπασε τὰ ἑχανὰ αὑτοῦ " τοῖς σχύανοις, καὶ ἀπέπνιξε τοῖς λέουσιν αὑτοῦ " καὶ ἔπλησε θήρας νοσσιὰν αὑτοῦ, καὶ " τὸ κατοικητήριον αὑτοῦ ἁρπαγῆς. » Εἴωθε γὰρ τὰ θηρία ἀποπνίγειν τὰ θηφώμενα ζῶα, καὶ οὕτω τοῖς ἐξ αὑτῶν προσφέρειν τροφήν. Καὶ οἱ ᾿Ασσύριοι δὲ, τὰς τῶν ἐθνῶν καταλύοντες βασιλείας, τὸν ἐκεῖθεν ἑχαρποῦντο Ταύτης δὲ τῆς παρανομίας ἐγώ δε εἰσπράξομαι δίκας.

ia΄, « Pēu esti to 5 katoikētērion tōn leontōn, kai hē nomē hē ousa tois schymnois? » Kai kalei men dē to katoikētērion tōn eontōn tēn Nineui, leontas de tous basileis, skymgous de tous toutōn huieis 55, gomēn de, toutōn tas hypēkoous poleis, Hoi palai, phēsi, leontōn dikēn tēn Nineuï men oikountes, pasi de adeōs epiontes, kai trophēn tois schymnois zontes, pōs nyn ouden toiouton drate, polemiōn dein epelthontōn? Kai epimenōn tę̄ tropę̄ " « Pou eporeuthē, phēsi, leōn tou eiselthein? » ᾿All᾽ ara, phēsi, mē kata tinōn strateian chinēdas apodēmōn etygall᾽ ouk esti tauta' « Echexz gar, phēsi, skymnoi leontos "5, kai "᾽ ouk ēn ho echphodōn. » Ouk autos gar monos tēnikauta endēmōn etynchanes, alla kai hoi stratēgoi hapantes, hoi palai mēdena deimainontes, alla tas allas katalyontes basileias, kai ton ekeithen phoron athroizontes, kai tois ekgonois trophēn porizontes ᾽. Touto gar paredēlōse hē di᾽ hōn epēgage" tb΄.,. « Leōn hērpase ta hechana hautou " tois schyanois, kai apepnixe tois leousin hautou " kai eplēse thēras nossian hautou, kai " to katoikētērion hautou harpagēs. » Eiōthe gar ta thēria apopnigein ta thēphōmena zōa, kai houtō tois ex hautōn prospherein trophēn. Kai hoi ᾿Assyrioi de, tas tōn ethnōn katalyontes basileias, ton ekeithen hecharpounto Tautēs de tēs paranomias egō de eispraxomai dikas.

11. "Where is the dwelling of the lions, and the pasture that belonged to the cubs?" He calls Nineveh the dwelling of the lions, the kings lions, their sons cubs, and their subject cities pasture. You who once, he says, like lions lived in Nineveh and attacked all without fear, and [provided] food for the cubs, how is it that you now do nothing of the kind when the enemies have come? And keeping to the figure: "Where has the lion gone to enter?" Was it perhaps, he says, that you had gone abroad leading a campaign against someone? But this is not so: "For the lion's cubs were there, and there was no one to frighten them." For not only were you at home at the time, but also all your generals, who formerly feared no one but destroyed other kingdoms, gathered tribute from them, and provided food for their offspring. For this he indicated through what he added: 12. "The lion seized enough for his cubs and strangled prey for his lions, and he filled his den with prey and his dwelling with plunder." For beasts are accustomed to strangle the animals they hunt and so bring food to their young. And the Assyrians too, destroying the kingdoms of the nations, reaped the fruit of them. And I will exact justice for this lawlessness.

Nah 2:11 (2:12 LXX) (quotation, high confidence) · Nah 2:12 (2:13 LXX) (quotation, high confidence)

Notes and citation

Summary: Nineveh, the lions' den that fed on the plunder of nations, stands helpless before its enemies.

  • Lemmas: Nah 2:11 and 2:12 (Hebrew and LXX 2:12–13). Migne's footnotes inside the comment are removed.

Notes on the original text

  • Digital text corrected (Migne's footnotes (variant readings) leaked into the text; OCR: λέοντας with a marginal letter): χι φὶ ἣμ. 5. ἴθ Δ, 99 τ΄ κόσμι Ὀὸ5. ἴῃ ΑΔ. γ᾽ Α αὐτῶν. Δ τὸ πρόσωπον. "8 τό, ἢ 05, ἰῃ (ὦ, → ; (δόντας Α δὲ → λέοντας δὲ.

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.12 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-12). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-12

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

7.2.14PG 81

ιγ΄. ε« Ἰδοὺ γὰρ ἐγὼ ἐπὶ σὲ, λέγει Κύριος παντοκράτωρ, καὶ ἐχχαύσιυ ἐν καπνῷ πλῆθός δου, καὶ ποὺς λέοντάς σηυ καταφάγεται μάχαιρα δ, καὶ ἐξολοθρεύσω ἐκ τῆς ὁ γῆς τὴν θήραν σου, καὶ οὐ μὴ ἀκουσθῇ ἔτι τὰ ἔργα σου. » Ἐπειδὴ τροπικῶς ἄνω λεόντων, καὶ σχύμνων, καὶ θήρας, καὶ νομῆς ἐμνημόνευσεν, εἰκότως καὶ τὴν τούτων ἀναίρεσιν τροπικῶς προθεσπίζει, Καὶ ἐπειδὴ τὰ ἐν ἄντροις τισὶ κεκρυμμένα θηρία, καὶ προκύπτειν οὐ βουλόμενα, καπνὸν ταῖς εἰσόδοις προσφέροντες οἱ θηρεύοντες, ἐξιέναι χαταναγχάζουσι, καὶ ἐξιόντα δέχονται ταῖς αἰχμαῖς, εἰκότως ἔφη καπνῷ παραδώσειν τὸ πλῆθος, καὶ τοὺς λέοντας τῇ ῥομφαίᾳ" σημαίνει δὲ τὸν τῆς πόλεως ἐμπρησμὸν, καὶ τὴν τῶν βασιλέων σφαγὴν, ὧν γενομένων καὶ ἡ θήρα παῦλαν ἔλαθεν. Εἴτα κατὰ ταυτὸν καὶ τραγῳδεῖ αὐτῆς τὴν πονηρίαν, ψευδὴ ἅπασαν καὶ ἄδικον ἀκοχαλῶν καὶ διηγεῖται τὰ ἐπελθόντα δεινὰ, σεισμῷ ἑοικέναι λέγων πῶν ἁρμάτων τὸν κτύπον, καὶ τὸν τῶν ἵππων χρεμετισμὸν, καὶ τῶν ἱππέων τὸν θόρυθον. “ξι ὃὲ καὶ τῇ περὶ τῶν ὅπλων ἐξηγήσει, ἀστράπτειν λέγων τοὺ; θώρακας καὶ τὰς ῥομφαίας. Προλέγει δὲ καὶ τῶν πιπτόντων τὸ πλῆθος, καὶ τῶν εἰς ἐπίχου ραν συνελθόντων ἐθνῶν τὴν ἀναέρεσιν. Ὀλίγους δὲ ποὺς ἐντεῦθεν διασωζομένους φησί. Τοῦτο γὰρ ἐδή« ᾿Ασθενήσουσιν ἐν τοῖς ἔθνεσιν αὑτῶν. (δ΄.) ᾿Απὸ πλήθους πορνείας. » Εϊς ὀλίγους γὰρ, φησὶ, περίλειφθήσεται τὸ πλῆθος αὐτῶν, διά τε τὴν περὶ τὰ εἴδωλα πλάνην, καὶ τὴν πλείστην ἀκολασίαν " ἀμφότερα γὰρ ἐνταῦθα πορνείαν' καλεῖ. Καὶ τοῦτο σαφέστερον τὰ ἡγουμένη φαρμάκων. ν͵ ᾿Ασεδείᾳ γὰρ καὶ παρανομία συξῶσα λαμπρά τις εἶναι καὶ περιφανὴς ἐδόκεις τοῖς οὖκ ὀρθῶς κρίνειν ἐπισταμένοις τῶν πραγμάτων τὴν φύσιν, καὶ τὸν Ποιητὴν καὶ Σωτῆρα καταλιποῦσα, ὃς φιλανθρωπίας σε πλείστης μεταμεληθεῖσαν ἠξίωσε, τῇ γοητείᾳ σαυτὴν ἀνατέθεικας, καὶ δι᾽ ἐκείνης ἅπαντα διετέλεσας δρῶσα. « Ἡ πωλοῦσα τὰ Ἶ ἔθνη ἐν «ἧ πορνείᾳ αὑτῆς, καὶ φυλὰς ἐν τοῖς φαρμάκοις αὖτῆς. » Τῇ οἰκείᾳ δὲ ἀσεδείᾳ μὴ ἀρκουμένη, καὶ τοὺς ὑπηκόους ἡνάγχαζες ταυτὰ σοὶ φρονεῖν. Τούτον κάιν, ἔ ε΄, ς΄. « Ἐγὼ τῶν ὅλων ὁ Κύριος ἀποκαλύψω τὰ ὀπίσω σου ἐπὶ τὸ πρόσωπόν σου, καὶ δείξω ἔθνεσι τὴν αἰσχύνην σου, καὶ βασιλείαις τὴν ἀτιμίαν σον. Καὶ ἐπιῤῥίψω ἐπὶ σὲ βδελυγμὸν κατὰ τὰς ἀκαθαρσίας σου.» Τὸ, « ᾿Αποκαλύψω τὰ ὀπίσω σου ἐπὶ τὸ πρόσωπόν σου,. ἐκ μεταφορᾶς εἴρηται τῶν εἰς μένων 5, Λέγει δὲ, ὅτι Δήλην ἅπασι διὰ τῆς τιμωρίας τὴν παρανομίαν σου καταστήσω, καὶ βασιλεῦσι, καὶ ἔθνεσιν, ἵνα καὶ τοῖς ἄλλοις ὠφελείας γένῃ παράδε:γμα. Τοῦτο γὰρ ἐπήγαγε" « Καὶ θέσομαί σε παράδειγμα ". (ζ.) Καὶ ἕσται, πᾶς ὁ ὁρῶν σε καταδήσεται ἀπὸ σοῦ, καὶ ἐρεῖ Δειλαία Νινενῖ, τίς στενάξει ἐπ᾽ αὐτῇ ""; πόθεν ζητήσω καράχλησιν αὐτῇ. » Τοσαύτῃ γὰρ ἐρημίᾳ σε παραδώσω, ὡς τοὺς πρόσθεν δυσχεραίνοντας τὴν δυναστείαν, εἰς ἔλεον ἐπιχαμφθῆναι. Τοῦτο γὰρ εἶπε“ « Καταδήσεται ἀπὸ σοῦ, ν καὶ θρήνου τρόπον ἐπιζητήσει τῆς ἐρημίας ἄξιον. ἡ. «Ἄρμοσαι χορδὴν, ἑτοίμασαι "", μερὶς ᾿λμβὼν, ἡ χατοιχοῦσα ἐν ποταμοῖς" ὕδωρ κύκλῳ αὐτῆ“, ἧς ἢ ἀρχὴ αὐτῆς θάλασσα, καὶ ὕδωρ τὰ τείχη αὖ- «ἧς. » Τῇ Αἰγύπτῳ ταῦτα παρακελεύεται δεινὰ καὶ ἀλγεινὰ παρὰ ᾿Ασσυρίων παθούσῃ. Καὶ τοῦτο ἀπὸ τῶν ἄλλων μεμαθήκαμεν προφητῶν, οἱ τοῖς Ἰσραηλίπαις προηγόρευσαν, ὡς οὐδὲ φυγόντες εἰς τὴν Αἴγυπτον σωτηρίας τεύξονται, ἀλλ' ἐκεῖ χαταληφϑέντες ὑπὸ τῶν πολεμίων θανάτῳ παραδοθήσονται. Ὥσπερ ποίνυν ἐντοῖς ἔμπροσθεν εἰρημένοις τῷ Ἰούδᾳ παραχελεύετα: ἑορτάζειν, ἅτε δὴ τῆς Νινευϊτῶν χαταλυθείστς βασιλείας " οὕτω δὴ καὶ ἐνταῦθα τῇ Αἰγύπτῳ χορεύειν παρακελεύεται. Μερίδα δὲ Ἀμμὼν, ὡς οἶμαι, αὐτὰν καλεῖ, ὡς ᾿Αμμῶνι ἀναχειμένην τῷ δαίμονι. Οὗτις γὰρ ἦν ἐπίσημος πάλαι, ὡς καὶ πολλοὺς ἀπὸ τῆς Ἑλλάδος χρησμῶν χάριν ἐκεῖσε ἀπαίρειν. Φασὶ δὲ καὶ ᾿Αλέξανδρον, τὸν τῶν "" Μακεδόνων βασιλεύσαντα πρῶτον, οἱ τὰ ἐχείνου συγγεγραφότες, πρὸς ἐκεῖνον δραμεῖν, καὶ χρησμοὺς ἐκεῖθεν λαδεῖν. δαίμονος τούτου διαφερόντως ἡ Αἴγυπτος, μερίδα αὖτὴν ᾿Αμμὼν ὀνομάζει, καὶ παρακελεύεται αὐτῇ χορεύειν, ὡς τῆς Νινευῖΐ τὸν ὄλεθρον δεξαμένης. Ποταμοὺς δὲ κύκιλῳ αὑτῆς τὰς διόρυγας λέγει. Εἶτα τοὺς ἐπικούρους ἀπαριθμεῖται, τοὺς Αἰθίοπας, τοὺς καλουμένους " Φοὺδ γὰρ τούτους ἐκάλεσεν. ᾿Αλλ᾽ ὅμω: καὶ τοσούτους ἔχουσα συμμάχους, καὶ ὑπὸ θαλάσσης καὶ ποταμῶν χυχλουμένη, οὐδὲ αὕτη, φησὶν, ἀπείρατος μενεῖ κακῶν, ἀλλ᾽ εἰς μετοικεσίαν πορεύσεται αἰχμάλωτος. ε Καὶ τὰ νήπια αὐτῆς ἐδαφιοῦσιν ἐπ᾽ ἀρχαῖς ᾽" ὁδῶν αὐτῆς, καὶ ἐπὶ πάντα τὰ ἔνδοξα αὐτῆς βαλοῦσι κλήρους, καὶ πάντες οἱ μεγιστᾶνες αὐτῆς δεθήσονται χειροπέδαις. ν Ταῦτα δὲ καὶ Ναθουχοδονόσορ εἰς αὐτὴν εἰργάσατο, καὶ Καμβύσης ὕστερον ὁ Κύρου, τὴν βασιλείαν αὐτῆς καταλύσας, ὑπὸ τὴν αὐτοῦ δυναστείαν τελεῖν χατηνάγχασε" καὶ ᾿Αλέξανδρος δὲ μετὰ πολλὰς γενεὰς ὑπὸ τὴν Μαχεδονιχὴν αὐτὴν ἐποέησε βασιλείαν. Ταῦτα περὶ τῆς Αἰγύπτου προθεσπίσας, πάλιν πρὸς τὴν Νινευῖ μεταφέρει τὸν λόγον. τα, « Καὶ σὺ μεθυσθήσῃ, καὶ ἔσῃ παρεωραμένη, καὶ σὺ ζητήσεις ἑαυτῇ στάσιν ἐξ ἐχθρῶν σοὺ '". » Καθάπερ γάρ τινι μέθῃ παραδοθήσῃ τῇ συμφορᾷ, καὶ τῇδε κἀκεῖσε διαθέουσα, ἀπαλλαγὴν τινα τῶν κατεχόντων ζητήσεις δεινῶν, καὶ οὐκ εὑρήσεις, Παραπλησίως δὲ σοὶ καὶ αἱ ὀχυραί σου πόλεις παραδὸ θήσονται τοῖς πολεμίοις. Τοῦτο γὰρ διὰ τῆς εἰκόνος ἐδήλωσε. ιβ΄. « Πάντα τὰ ὀχυρώματά σου ὡς 1 συχαΐ σχοποὺς 15 ἔχουσαι, ἐὰν σαλευθῶσι, καὶ πεσοῦνται εἰς στόμα ἐσθίοντος. » Δίκην, φησὶ, συκῶν ὑπ᾽ ἀνέμου λουσῶν, γυμνωθήσῃ τῶν οἰκητόρων᾽ καὶ οἱ γενναῖοι δέ σου στρατιῶται οὐδὲν διοίσουσι γυναικῶν, δειλίᾳ κατεχόμενο!" ἀνοιχθήσονται δέ σου αἱ πύλαι ῥᾳδίως, τοῦ πυρὸς τοὺς μοχλοὺς δαπανῶντος, καὶ τῶν ἕναν- «ίων χειμάῤῥου δίκην διὰ τούτων εἰσδαλλόντων.

ig΄. e« Idou gar egō epi se, legei Kyrios pantokratōr, kai echchausiy en kapnǭ plēthos dou, kai pous leontas sēu kataphagetai machaira d, kai exolothreusō ek tēs ho gēs tēn thēran sou, kai ou mē akousthę̄ eti ta erga sou. » Epeidē tropikōs anō leontōn, kai schymnōn, kai thēras, kai nomēs emnēmoneusen, eikotōs kai tēn toutōn anairesin tropikōs prothespizei, Kai epeidē ta en antrois tisi kekrymmena thēria, kai prokyptein ou boulomena, kapnon tais eisodois prospherontes hoi thēreuontes, exienai chatananchazousi, kai exionta dechontai tais aichmais, eikotōs ephē kapnǭ paradōsein to plēthos, kai tous leontas tę̄ rhomphaią" sēmainei de ton tēs poleōs emprēsmon, kai tēn tōn basileōn sphagēn, hōn genomenōn kai hē thēra paulan elathen. Eita kata tauton kai tragǭdei autēs tēn ponērian, pseudē hapasan kai adikon akochalōn kai diēgeitai ta epelthonta deina, seismǭ heoikenai legōn pōn harmatōn ton ktypon, kai ton tōn hippōn chremetismon, kai tōn hippeōn ton thorython. “xi hoe kai tę̄ peri tōn hoplōn exēgēsei, astraptein legōn tou? thōrakas kai tas rhomphaias. Prolegei de kai tōn piptontōn to plēthos, kai tōn eis epichou ran synelthontōn ethnōn tēn anaeresin. Oligous de pous enteuthen diasōzomenous phēsi. Touto gar edē« ᾿Asthenēsousin en tois ethnesin hautōn. (d΄.) ᾿Apo plēthous porneias. » Eïs oligous gar, phēsi, perileiphthēsetai to plēthos autōn, dia te tēn peri ta eidōla planēn, kai tēn pleistēn akolasian " amphotera gar entautha porneian' kalei. Kai touto saphesteron ta hēgoumenē pharmakōn. n͵ ᾿Asedeią gar kai paranomia syxōsa lampra tis einai kai periphanēs edokeis tois ouk orthōs krinein epistamenois tōn pragmatōn tēn physin, kai ton Poiētēn kai Sōtēra katalipousa, hos philanthrōpias se pleistēs metamelētheisan ēxiōse, tę̄ goēteią sautēn anatetheikas, kai di᾽ ekeinēs hapanta dietelesas drōsa. « Hē pōlousa ta I ethnē en «hē porneią hautēs, kai phylas en tois pharmakois autēs. » Tę̄ oikeią de asedeią mē arkoumenē, kai tous hypēkoous hēnanchazes tauta soi phronein. Touton kain, e e΄, s΄. « Egō tōn holōn ho Kyrios apokalypsō ta opisō sou epi to prosōpon sou, kai deixō ethnesi tēn aischynēn sou, kai basileiais tēn atimian son. Kai epirrhipsō epi se bdelygmon kata tas akatharsias sou.» To, « ᾿Apokalypsō ta opisō sou epi to prosōpon sou,. ek metaphoras eirētai tōn eis menōn 5, Legei de, hoti Dēlēn hapasi dia tēs timōrias tēn paranomian sou katastēsō, kai basileusi, kai ethnesin, hina kai tois allois ōpheleias genę̄ parade:gma. Touto gar epēgage" « Kai thesomai se paradeigma ". (z.) Kai hestai, pas ho horōn se katadēsetai apo sou, kai erei Deilaia Nineni, tis stenaxei ep᾽ autę̄ ""? pothen zētēsō karachlēsin autę̄. » Tosautę̄ gar erēmią se paradōsō, hōs tous prosthen dyscherainontas tēn dynasteian, eis eleon epichamphthēnai. Touto gar eipe“ « Katadēsetai apo sou, n kai thrēnou tropon epizētēsei tēs erēmias axion. hē. «Armosai chordēn, hetoimasai "", meris ᾿lmbōn, hē chatoichousa en potamois" hydōr kyklǭ autē“, hēs ē archē autēs thalassa, kai hydōr ta teichē au- «hēs. » Tę̄ Aigyptǭ tauta parakeleuetai deina kai algeina para ᾿Assyriōn pathousę̄. Kai touto apo tōn allōn memathēkamen prophētōn, hoi tois Israēlipais proēgoreusan, hōs oude phygontes eis tēn Aigypton sōtērias teuxontai, all' ekei chatalēphϑentes hypo tōn polemiōn thanatǭ paradothēsontai. Hōsper poinyn entois emprosthen eirēmenois tǭ Ioudą paracheleueta: heortazein, hate dē tēs Nineuïtōn chatalytheists basileias " houtō dē kai entautha tę̄ Aigyptǭ choreuein parakeleuetai. Merida de Ammōn, hōs oimai, autan kalei, hōs ᾿Ammōni anacheimenēn tǭ daimoni. Houtis gar ēn episēmos palai, hōs kai pollous apo tēs Hellados chrēsmōn charin ekeise apairein. Phasi de kai ᾿Alexandron, ton tōn "" Makedonōn basileusanta prōton, hoi ta echeinou syngegraphotes, pros ekeinon dramein, kai chrēsmous ekeithen ladein. daimonos toutou diapherontōs hē Aigyptos, merida autēn ᾿Ammōn onomazei, kai parakeleuetai autę̄ choreuein, hōs tēs Nineuiï ton olethron dexamenēs. Potamous de kykilǭ hautēs tas diorygas legei. Eita tous epikourous aparithmeitai, tous Aithiopas, tous kaloumenous " Phoud gar toutous ekalesen. ᾿All᾽ homō: kai tosoutous echousa symmachous, kai hypo thalassēs kai potamōn chychloumenē, oude hautē, phēsin, apeiratos menei kakōn, all᾽ eis metoikesian poreusetai aichmalōtos. e Kai ta nēpia autēs edaphiousin ep᾽ archais ᾽" hodōn autēs, kai epi panta ta endoxa autēs balousi klērous, kai pantes hoi megistanes autēs dethēsontai cheiropedais. n Tauta de kai Nathouchodonosor eis autēn eirgasato, kai Kambysēs hysteron ho Kyrou, tēn basileian autēs katalysas, hypo tēn autou dynasteian telein chatēnanchase" kai ᾿Alexandros de meta pollas geneas hypo tēn Machedonichēn autēn epoeēse basileian. Tauta peri tēs Aigyptou prothespisas, palin pros tēn Nineui metapherei ton logon. ta, « Kai sy methysthēsę̄, kai esę̄ pareōramenē, kai sy zētēseis heautę̄ stasin ex echthrōn sou '". » Kathaper gar tini methę̄ paradothēsę̄ tę̄ symphorą, kai tę̄de kakeise diatheousa, apallagēn tina tōn katechontōn zētēseis deinōn, kai ouk heurēseis, Paraplēsiōs de soi kai hai ochyrai sou poleis parado thēsontai tois polemiois. Touto gar dia tēs eikonos edēlōse. ib΄. « Panta ta ochyrōmata sou hōs 1 sychaï schopous 15 echousai, ean saleuthōsi, kai pesountai eis stoma esthiontos. » Dikēn, phēsi, sykōn hyp᾽ anemou lousōn, gymnōthēsę̄ tōn oikētorōn᾽ kai hoi gennaioi de sou stratiōtai ouden dioisousi gynaikōn, deilią katechomeno!" anoichthēsontai de sou hai pylai rhądiōs, tou pyros tous mochlous dapanōntos, kai tōn henan- «iōn cheimarrhou dikēn dia toutōn eisdallontōn.

13. "For behold, I am against you, says the Lord Almighty, and I will burn up your multitude in smoke, and the sword will devour your lions, and I will destroy your prey from the earth, and your works will no longer be heard." Since above he spoke figuratively of lions and cubs, of prey and pasture, he fittingly foretells their destruction figuratively too. And since hunters, when beasts hide in caves and will not come out, put smoke at the entrances and force them out, and receive them on their spears as they come out, he fittingly said that he would give the multitude to smoke and the lions to the sword. He means the burning of the city and the slaughter of the kings; and when these happened, the hunting too came to an end. Then at the same time he laments her wickedness, calling her wholly false and unjust, and recounts the terrors that came upon her, saying that the crash of the chariots, the neighing of the horses, and the tumult of the horsemen are like an earthquake. He goes on to describe the weapons too, saying that the breastplates and swords flash like lightning. He also foretells the multitude of the fallen and the destruction of the nations that came together to help, and he says that few will escape from there. For this he showed [by saying]: "They will be weak among their nations. 4. From the multitude of harlotry." For their multitude, he says, will be reduced to a few, because of their error about the idols and their very great licentiousness; for here he calls both of these "harlotry". And this … more clearly: "[a harlot fair and graceful], leader in sorceries." For living in impiety and lawlessness, you seemed splendid and illustrious to those who do not know how to judge rightly the nature of things; and abandoning the Maker and Savior, who counted you worthy of very great kindness when you repented, you devoted yourself to sorcery and went on doing everything through it. "She who sells nations by her harlotry and tribes by her sorceries." Not content with your own impiety, you also compelled your subjects to think as you do. For this reason, 5, 6. "I, the Lord of all, will uncover your hinder parts upon your face, and I will show the nations your shame and the kingdoms your dishonor. And I will cast abomination upon you according to your uncleannesses." "I will uncover your hinder parts upon your face" is said by a metaphor taken from … He says: I will make your lawlessness plain to all through the punishment, both to kings and to nations, so that you may become an example for the benefit of others too. For this is what he added: "And I will make you an example. 7. And it will be that everyone who sees you will go down from you and will say: Wretched Nineveh, who will groan over her? Where shall I seek comfort for her?" For I will hand you over to such desolation that even those who formerly resented your dominion will be moved to pity. For this is what he said: "He will go down from you", and he will seek a form of lament worthy of the desolation. 8. "Tune a string, make ready, portion of Ammon, you who dwell among rivers; water is around her, whose dominion is the sea, and water her walls." He bids Egypt do this, since it had suffered terrible and painful things from the Assyrians. And we have learned this from the other prophets, who foretold to the Israelites that not even by fleeing to Egypt would they find safety, but that they would be caught there by the enemies and handed over to death. Just as in what was said before he bids Judah keep festival, since the kingdom of the Ninevites has been destroyed, so here too he bids Egypt dance. And he calls it "portion of Ammon", I think, as dedicated to the demon Ammon. For this one was famous of old, so that many traveled there from Greece for the sake of oracles. And those who wrote the history of Alexander, the first Macedonian to reign [there], say that he too hastened to him and received oracles from there. [And since] Egypt [honored] this demon above all, he names her "portion of Ammon", and bids her dance, since Nineveh has received destruction. He calls the canals "rivers around her". Then he lists her allies, the Ethiopians and those called …; for he called these Phud. Yet even though she has so many allies and is surrounded by sea and rivers, not even she, he says, will remain untouched by evils, but will go into exile as a captive. "And they will dash her infants at the heads of her roads, and cast lots on all her glorious ones, and all her nobles will be bound with manacles." These things Nebuchadnezzar did to her, and later Cambyses son of Cyrus, who destroyed her kingdom and compelled her to be under his dominion; and Alexander, many generations afterward, made her part of the Macedonian kingdom. Having foretold these things about Egypt, he turns his word again to Nineveh. 11. "And you will be drunk, and you will be overlooked, and you will seek for yourself a standing place from your enemies." For you will be handed over to calamity as to a kind of drunkenness, and, running here and there, you will seek some deliverance from the terrors that hold you, and you will not find it. Like you, your strong cities too will be handed over to the enemies; for this he showed by the image: 12. "All your strongholds are like fig trees with watchmen; if they are shaken, they will fall into the mouth of the eater." Like figs [falling] in the wind, he says, you will be stripped of your inhabitants; and your brave soldiers will be no different from women, held fast by cowardice; and your gates will be opened easily, as the fire consumes the bars and the enemies pour in through them like a torrent.

Textual problem in this passage: see the notes.

Nah 2:13 (2:14 LXX) (quotation, high confidence) · Nah 3:1–3 (allusion, high confidence) · Nah 3:3–4 (quotation, high confidence) · Nah 3:5–6 (quotation, high confidence) · Nah 3:7 (quotation, high confidence) · Nah 3:8 (quotation, high confidence) · Nah 3:9 (allusion, high confidence) · Nah 3:10 (quotation, high confidence) · Nah 3:11 (quotation, high confidence) · Nah 3:12 (quotation, high confidence) · Nah 3:13 (allusion, high confidence) · Jer 42:15–17 (49:15-Jer LXX) (allusion, low confidence)

Notes and citation

Summary: God will smoke out the lions of Nineveh; for its idolatry and sorcery it will be shamed before the nations, and, unlike Egypt which suffered from it and may now rejoice, it will fall like ripe figs.

  • Lemmas: Nah 2:13 (Hebrew and LXX 2:14), a paraphrase of Nah 3:1–3, and 3:3b–4, 3:4b, 3:5–6, 3:6b–7, 3:8, 3:10, 3:11, and 3:12, with a paraphrase of 3:9 and 3:13 (the section runs across the chapter break). Words of 3:4 lost in the scan are supplied in brackets from the LXX. Theodoret applies the address of 3:8 ("portion of Ammon", the LXX's rendering of No-Amon, Thebes) to Egypt as a whole. Latin debris and Migne's footnotes are removed by logged corrections; lines lost with them are marked "…". The Greek historians of Alexander's visit to the oracle of Ammon are not named.

Notes on the original text

  • Digital text corrected (Latin debris; Latin debris and Migne's footnotes; Latin debris inside αὐτῆς; Migne's footnotes (variant readings); OCR: Δειλαία broken by Latin debris; OCR: Καμβύσης broken by debris; OCR: πονηρίαν broken by Latin debris (Migne's parallel column read as Greek letters); stray letters): πονηοἱ ἴῃ ὃ ϑοὰ ποι ἰἰἃ Γ65 86 Βα νοὶ : ηἱ- [οὐ ἰϊα σαι} 18. οἰ πὶ αὐ 16 ρα μᾶϑ αἰγὰ ποιὰ (οἶς, ρίαν → πονηρίαν; καὶ ῃ) διηγεῖται → καὶ διηγεῖται; οἱ σαι διε αηλ να] {πγῈ 6 υἱούς. 37 πρ. Ο ρνίαη. τῇ πόλει, "5. Α σκύμνος λέοντος, ὃ καὶ --- τηνιχ. 05. ἰη (ἡ. 3 αὖτ ἴθ Δ οἱ Οὐ πορίζοντες. ἦ (ἰ ἐδήλωσε. ᾿ς χχί, 65, απ (, ὅμᾶχ. Δ Ἰἰ᾽ ἀἱπϑῖῃ : οι. εὐ ἰῃ ἱπρίείαια οἱ ἱπί αι δία υἱίδιῆ → ; πιϑ! εἤςο 15 5819.» Νδὸ [86 ἰπηρίοίαιε ἑοπίοιιδ, Ὁ 53} μ → ; τὰ 8681]ἃ ἔδει} β ἀσβυπιρια,, υΐ δὰ Αἴ ἀγρὸ : Οπιηΐθυ8 ἰπἰ φυ ιδι 6πὶ τ οὐῖι, → ; οπληἶ5. αυΐ νοῦς τ6, ἀδβοθπάοι ἃ (6, εἱ ἀΐεει: → ; Δειδι} 18 αυα παρᾶς πῃ Πυπιίπίμνι5 τ ἀφιϑ ἰη οἰγουΐία Πὰς ἀΐαἱ πος ἰπ τι πη τολαία → Δειλαία ; Ἶ τά, Ῥεβ. ἴη Ο. 5 οἶκ. χ. μαστ, 68. ἴη (Ὁ, Δ μερὶς ᾿Αμμὼν, ἡ κατοικοῦσα ποταμούς.. ἢ πᾶρ. Δ ργϑιῃ, εἰς. 15 τῶν, δὲ5. ἴῃ (ἃ. → ; οἰρίι οἱ, αἱ βα! ἀΐπϑηοἷᾶ εἱ δὲ ποῦ εἶδ → ; Καμ.- Β ροϑί δύσης → Καμβύσης.

Cite (SBL): Theodoret, Comm. Proph. min. 7.2.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-2-14

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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 7, chapter 3

7.3.14PG 81

ιδ΄. ε Ὕδωρ γὰρ, φησὶ, τῇ. » Εἶτα κατ᾽ εἰρωνείαν" «ε Καὶ χαταχράτησον τῶν ὀχυρωμάτων. ν» Χρῆσαι, φησὶ, τῇ δυνάμει σου, λων. ε Ἔμθηθι εἰς πηλὸν, καὶ συμπατήϑητι ἐν ἀχύροις, καὶ χαταχράτησον ὑπὲρ πλίνθον. (ιε΄, ις".) Ἐκεῖ καταφάγεταί σε πῦρ, ἐξολοθρεύσει σε μάχαιρα "7, καὶ καταφάγεταί σε ὡς ἀχρὶς, καὶ βαρυνθήσῃ ὡς βροῦχος. Ἐπλήθυνας τὰς ἐμπορίας σου ὑπὲρ 8 τὰ ἄστρα "ποῦ οὐρανοῦ. » Μὴ θάῤῥει, φησὶ, τοῖς ὀχυρώμασιν" οὐδεμίαν γὰρ ἕξεις ἐκεῖθεν βοήθειαν" ἀλλὰ δίκην πηλοῦ εἰς πλινθουργίαν μετ᾽ ἀχύρου συμπατουμένου, ὑπὸ τῶν ἐπιόντων σοι πολεμίων συμπατηθήσῃ" καὶ τὴν μὲν πόλιν ἐμπρήσουσιν, ὑμᾶς δὲ τοὺς κατοι-. ἀκρίδος δὲ δίκην καὶ βρούχου ἄρδην ἅπαντας ὑμᾶς καὶ ὃν πανταχόθεν συνηθροίσατε πλοῦτον, οὐδὲ ἀριθμηθῆνα: ῥᾳδίως δυνάμενον καθάπερ τὰ ἄττρα τοῦ οὐρανοῦ, οἱ δυσμενεῖς λήψονται. « Βροῦχος ὥρμησε, καὶ ἐξεπετάσθη. (ιζ΄.) Ἐξἥλατο ὡς ἀττέλαδος ᾽" ὁ σὐμμικτός σου, ὡς ἀχρὶς ἐπιθεθηχυΐα ἐπὶ φραγμὸν ἐν ἡμέρᾳ πάγους " ὁ ἧλιος ἀνέτειλε, καὶ ἀφήλατο 35, καὶ οὐκ ἐπεγνώσθη ὁ τόπος αὐτῇ". » Καθάπερ γὰρ, φησὶν, ἀχρὶς καὶ βροῦχος, καὶ τὰ τούτοις προσόμοια, δρόσου μὲν ἐπικειμένης ἐφιζάνενι τοῖς θάμνοις, ἀποπτῆναι μὴ δυνάμενα" τῆς δὲ ἡλιχχῆς προσθαλλούσης ἀκτῖνος ἀνίσταται, καὶ πετάννυσι τὰ πτερὰ, καὶ εἰς ἕτερον μεταθαίνει τόπον" οὕτως οἱ εἰς ἐπικουρίαν σου πανοι, τῆ: σφῶν αὐτῶν σωτηρίας φροντιοῦσι, καὶ φυγῇ « Οὐαὶ αὑτοῖς ! {ιη.) Ἑνύστάξαν οἱ ποιμένες σου, βασιλεὺς ᾿Λσσύριος ᾽ ἐχοΐμισς τοὺς δυνάστας σου" ἀπῖιρεν ὁ λαός σου ἐπὶ τὰ ὄρη, καὶ οὐκ ἣν ὁ ἔκδεχόμενος. » Καὶ ἐκ τούτων δῆλον, ὡς καὶ τὸν Βαδυλώνιον ᾿Ασσύριον ἣ θΞία προσαγορεύει Γραφή. Οὔτω δὲ καὶ οἱ ἔξω συγγραφεῖς αὑτὸν ὀνομάζουσι. Τοὺς μὲν γὰρ τῇς Νινευῖ βασιλέας ἔφη νυστάξαι" ὕπρον δὲ τὺν θάνατον ὀνομάζει. Οὕτω γὰρ λέγει καὶ ὁ μακάριος Δαθίδ᾽ « ᾿Απὸ ἐπιτιμήσεώς σου, ὁ θεὰς Ἰαχὼδ, ἐνύσταξαν οἱ ἐπιδεθηκχότες τοῖς ἵπποις.» Τούτου; δὲ τοὺς βασιλέα: κοιμηθῆναι εἴρηκε" « Βασιλεὺς ᾿Ασσύριος ἐχοίμισε τοὺς δυνάστας σου. » Τούτων δὲ ἀναιρεθέντων ἀπῆρεν ὁ λαός σου ἐπὶ τὰ ὄρη φυγῇ χρώμενος, καὶ οὐκ ἦν ὁ ἐκδεχόμενος, οὐξὲ ἀντιστῆναι δυνάμενος. Εἶτα τὸ ἀνήκεστον τῶν κακῶν

id΄. e Hydōr gar, phēsi, tę̄. » Eita kat᾽ eirōneian" «e Kai chatachratēson tōn ochyrōmatōn. n» Chrēsai, phēsi, tę̄ dynamei sou, lōn. e Emthēthi eis pēlon, kai sympatēϑēti en achyrois, kai chatachratēson hyper plinthon. (ie΄, is".) Ekei kataphagetai se pyr, exolothreusei se machaira "7, kai kataphagetai se hōs achris, kai barynthēsę̄ hōs brouchos. Eplēthynas tas emporias sou hyper 8 ta astra "pou ouranou. » Mē tharrhei, phēsi, tois ochyrōmasin" oudemian gar hexeis ekeithen boētheian" alla dikēn pēlou eis plinthourgian met᾽ achyrou sympatoumenou, hypo tōn epiontōn soi polemiōn sympatēthēsę̄" kai tēn men polin emprēsousin, hymas de tous katoi-. akridos de dikēn kai brouchou ardēn hapantas hymas kai hon pantachothen synēthroisate plouton, oude arithmēthēna: rhądiōs dynamenon kathaper ta attra tou ouranou, hoi dysmeneis lēpsontai. « Brouchos hōrmēse, kai exepetasthē. (iz΄.) Exēlato hōs attelados ᾽" ho symmiktos sou, hōs achris epithethēchyïa epi phragmon en hēmerą pagous " ho hēlios aneteile, kai aphēlato 35, kai ouk epegnōsthē ho topos autę̄". » Kathaper gar, phēsin, achris kai brouchos, kai ta toutois prosomoia, drosou men epikeimenēs ephizaneni tois thamnois, apoptēnai mē dynamena" tēs de hēlichchēs prosthallousēs aktinos anistatai, kai petannysi ta ptera, kai eis heteron metathainei topon" houtōs hoi eis epikourian sou panoi, tē: sphōn autōn sōtērias phrontiousi, kai phygę̄ « Ouai hautois ! {iē.) Henystaxan hoi poimenes sou, basileus ᾿Lssyrios ᾽ echoïmiss tous dynastas sou" apiiren ho laos sou epi ta orē, kai ouk hēn ho ekdechomenos. » Kai ek toutōn dēlon, hōs kai ton Badylōnion ᾿Assyrion hē thXia prosagoreuei Graphē. Outō de kai hoi exō syngrapheis hauton onomazousi. Tous men gar tę̄s Nineui basileas ephē nystaxai" hypron de tyn thanaton onomazei. Houtō gar legei kai ho makarios Dathid᾽ « ᾿Apo epitimēseōs sou, ho theas Iachōd, enystaxan hoi epidethēkchotes tois hippois.» Toutou? de tous basilea: koimēthēnai eirēke" « Basileus ᾿Assyrios echoimise tous dynastas sou. » Toutōn de anairethentōn apēren ho laos sou epi ta orē phygę̄ chrōmenos, kai ouk ēn ho ekdechomenos, ouxe antistēnai dynamenos. Eita to anēkeston tōn kakōn

14. "[Draw] water [for the siege]," he says. Then ironically: "And strengthen your fortifications." Use your power, he says, … "Go into the clay and be trampled in the straw, and make it stronger than brick. 15. There fire will devour you, the sword will destroy you, and it will devour you like a locust, and you will be weighed down like a larva. 16. You multiplied your trade beyond the stars of heaven." Do not trust in your fortifications, he says; for you will have no help from them. But like clay trampled with straw for brickmaking, you will be trampled by the enemies who attack you; they will burn the city, and you, its inhabitants, … and like the locust and larva … you all utterly … and the wealth that you gathered from everywhere, which could not easily even be counted, like the stars of heaven, the enemies will take. "The larva rushed and flew off. 17. Your mixed multitude leaped away like a grasshopper, like a locust settled on a hedge on a day of frost; the sun rose and it leaped away, and its place was not known." For just as the locust and the larva and creatures like them settle on the bushes while the dew lies on them and cannot fly off, but when the sun's ray strikes them they rise, spread their wings, and pass to another place, so those who [came] to help you will take thought for their own safety and [save themselves] by flight. "Woe to them! 18. Your shepherds slumbered; the Assyrian king put your mighty men to sleep; your people departed to the mountains, and there was no one to receive them." From this too it is clear that the divine Scripture calls the Babylonian also "Assyrian"; and the outside writers name him so too. He said that the kings of Nineveh slumbered; and he calls death sleep. For so too the blessed David says: "At your rebuke, O God of Jacob, those mounted on horses slumbered." He said that these kings were put to sleep: "The Assyrian king put your mighty men to sleep." And when these were killed, your people departed to the mountains in flight, and there was no one to receive them or able to resist. Then the incurableness of the evils …

Textual problem in this passage: see the notes.

Nah 3:14 (quotation, high confidence) · Nah 3:15–16 (quotation, high confidence) · Nah 3:16–17 (quotation, high confidence) · Nah 3:18 (quotation, high confidence) · Ps 76:6 (75:7 LXX) (quotation, high confidence)

Notes and citation

Summary: Nineveh's fortifications and wealth will not save it; its allies will scatter like locusts in the sun, and its kings will sleep in death at the hand of the Babylonian, whom Scripture also calls the Assyrian.

  • Lemmas: Nah 3:14, 3:14b–16, 3:16b–17, and 3:18. The opening of the lemma of 3:14 is lost in the scan; bracketed words are supplied from the LXX. Words lost with the Latin debris are marked "…". The quotation is Ps 76:6 (LXX 75:7). The section ends in mid-sentence.

Notes on the original text

  • Digital text corrected (Latin debris and Migne's footnotes (Migne's parallel column read as Greek letters); Latin debris inside πλοῦτον): ἴῃ υοηΐο5. δἰ πὰ} }6 Ὁ δυο πη) ἃς ἔὰ, ὑγῦο5 οἰΐδπὶ {185 πα ἴῃ δι τυ Εἰ Ὀϊ πα τῦσ ν οἱ. » Νὅ Ἑἱ 33. ἀπ᾽ ἀρχῆς. δ σου, Ὧ658. ἰῃ Α. μφαίᾳ, καί. 18 ὑπ᾿ Α ὥσπερ. 15 ὡς, 68. ἷἶῆ Δ. 486 σχοπ, Υἱά, δυργᾷ, Ρ. 155, 56}.. 15» → ; πλοὺ- Εκϑὶ]!οἱ ἐχβι νι, ποι δὲ οοβηϊ 5 ποι νὰεἰ 401 εἰνὲ νοπογυῃῖ 5. 5:10, οὐαὶ μοδίϊα υἱά γί ηὶ αἴρει «Υὰ θυ δ εἶπά οἱ βϑη ἰδία π) ροϑι}}, 51αι 08. [6 οἱ τον, → πλοῦτον, .

Cite (SBL): Theodoret, Comm. Proph. min. 7.3.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-3-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-3-14

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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.

7.3.19PG 81

ιθ΄. « Οὐκ ἔστιν ἴασις τῇ συντριδῇ σου.» Ἐπειδὴ τροπικῶς τὴν συντριθὴν καὶ τὴν ἴασιν τέθεικεν, ὡσαύτως ἐπῆγαγεν “ ε Ἐφλέγμανεν ἣ πληγή σου. » 'Λλνιάτοις, φησὶ, παρεδόθησαν Ἶ5 κακοῖς. ε Πάντες οἱ ἀκούσαντες τὴν ἀγγελίαν σου, κροτήσουσι χεῖρας ἐτὰ σὲ, διότι ἐπὶ τίνα οὐκ ἦλθεν Ἶ" ἡ κακία σου διαπαντός.» ᾿Αναμιμνησχόμενοι, φησὶ, τῶν εἰς αὐτοὺς ὑπὸὴ σοῦ γενομένων κακῶν, ἐφησθήσονταί σοι ταῦτα παἢθούσῃ, καὶ τὰ: χεῖρας χροτήσουσιν. Εἰδότε; τοίνυν τοῦ Κριτοῦ τὸ δίκαιον, δείσωμεν τὸ κριτήριον, ἵνα τὴν ἐκεῖθεν ἐκφερομένην κατὰ τῶν παρανομούντων διαφύγωμεν ψῆφον, καὶ τῶν αἰωνίων ἀπολαύσωμεν ἀγαθῶν χάριτι "5 καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἱτ, σοῦ, Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἀτγίῳ Πνεύματι, νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Δμήν.

ith΄. « Ouk estin iasis tę̄ syntridę̄ sou.» Epeidē tropikōs tēn syntrithēn kai tēn iasin tetheiken, hōsautōs epēgagen “ e Ephlegmanen hē plēgē sou. » 'Llniatois, phēsi, paredothēsan I5 kakois. e Pantes hoi akousantes tēn angelian sou, krotēsousi cheiras eta se, dioti epi tina ouk ēlthen I" hē kakia sou diapantos.» ᾿Anamimnēschomenoi, phēsi, tōn eis autous hypoē sou genomenōn kakōn, ephēsthēsontai soi tauta paēthousę̄, kai ta: cheiras chrotēsousin. Eidote? toinyn tou Kritou to dikaion, deisōmen to kritērion, hina tēn ekeithen ekpheromenēn kata tōn paranomountōn diaphygōmen psēphon, kai tōn aiōniōn apolausōmen agathōn chariti "5 kai philanthrōpią tou Kyriou hēmōn Hit, sou, Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ atgiǭ Pneumati, nyn kai aei, kai eis tous aiōnas tōn aiōnōn. ᾿Dmēn.

19. "There is no healing for your fracture." Since he has spoken figuratively of fracture and healing, he added in the same way: "Your wound has festered." They have been handed over, he says, to incurable evils. "All who hear the report of you will clap their hands over you, for upon whom has your wickedness not come continually?" Remembering the evils you did to them, he says, they will rejoice over you when you suffer these things and will clap their hands. Knowing, then, the justice of the Judge, let us fear his judgment seat, so that we may escape the sentence issued from it against the lawless and enjoy the eternal good things, by the grace and kindness of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.

Nah 3:19 (quotation, high confidence)

Notes and citation

Summary: Nineveh's wound is incurable, and all whom it oppressed will applaud its fall; Theodoret ends the commentary on Nahum with an exhortation to fear God's judgment.

  • Lemma: Nah 3:19. Migne's footnotes at the end of the section are removed.

Notes on the original text

  • Digital text corrected (Migne's footnotes (variant readings) leaked into the text): "9 ἀττ. [18 αυοφιια Α, 5εἀ (. ἀττέλεθος. "5 καὶ ἀφ. Εκ Α εἱ 6 → .

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 7.3.19 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-3-19). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/7-3-19

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

Preface 8, chapter 0

8.0.1PG 81

Εἰσί τινες, οἵ κομιδῇ δυσχεραίνουτι τοὺς ἀδικοῦντὰς εὐημεροῦντας θεώμενοι" καὶ οἱ μὲν ἐνδυάξουσιν Ἶδ εἰ προμηθεῖται τῶν ἀνθρώπων ὁ τῶν ὅλων Θεύς᾽ οἱ ὃὲ πιστεύουσι μὲν τοῖς περὶ προνοίας λότοις, ἐπαποροῦτι δὲ τί δήποτε τοῦτον οἱκονομεῖται τὸν τρόπον τὰ πράγματα. Τούτων τῶν δευτέρων τὸ πρόσωπον ὁ θαυμάσιος ᾿Αμδαχοὺμ ὁ προφήτης ἀναλαθὼν, ἐπαπορεῖ μὲν, ὡς δῆθεν αὐτὸς μαθεῖν ἐφιέἅενος τὴν αἰτίαν τῶν γιγνομένων " ἐπιφέρει δὲ τὴν λύσιν, ἣν ἡ τοῦ Πνεύματος ἐχορήγησε χάρις. Οὐ γὰρ, ὥς τινες ὑπέλαδον, αὐτὸς τοῦτό γε τὸ πάθος ὑπέμεινεν᾽ ἀλλὰ τὸ " παρὰ τῶν ἄλλων εἰσφέρει, καὶ τὴν περὶ τῶν ζητουμένων ἐπιφέρει διδάσκαλίαν. Ταυτὸ δὴ τοῦτο πεποίηκε καὶ ὁ θεῖος Δαόίδ " εἰσάγει γὰρ πρόπωπον δυσκόλως ἔχον πρὸς τὰς τῶν πονηρῶν Β εὑπραξίας, καί φησιν’ « Ἐμοῦ δὲ παρὰ μικρὸν ἐσαλεύθησαν οἱ πόδες, παρ᾽ ὀλίγον ἐξεχύθη τὰ διλδήματά ον, ὅτι ἐζήλωσα τοῖς ἀνόμοις εἰρήνην ἀμαρπωλῶν θεωρῶν. » Καὶ πολλὰ τοιαῦτα τούτοις προσθεὶς, ὑπέδειξε τῶν ζητουμένων τὴν λύσιν. ε Τοῦτο γὰρ, φησὶ, κόπος ἐστὶν ἐνώπιόν μου, ἕως οὗ εἰσέλθω εἰς τὸ ἁγιαστήριον τοῦ Θεοῦ, καὶ συνῶ εἰς τὰ ἔσχατα αὐτῶν. » Τοῦτο δὲ μαθὼν ἀπὸ τῆς τοῦ Πνεύματος χάριτος, ἐπήγαγε" « Πλὴν διὰ τὰς δολιότητας αὖπῶν ἔθου αὐτοῖς κακά χατέθαλες αὐτοὺς ἐν τῷ ἐπαρθῆναι" πῶς ἐγένοντο εἰς ἐρήμωσιν; ἐξάπινα ἐξέλιπον, ἀπώλοντο διὰ τὴν ἀνομίαν αὑτῶν, ὡσεὶ ἰνύπνιον ἐξεγειρομένων. » Καὶ μετ᾽ ὀλίγα, διδάσκων μὴ πολυπραγμονεῖν τὰς θείας οἰκονομίας, ἀλλ᾽ ἁπλοῖχὼς τὸὺς θείους ὑποδέχεσθαι λόγου; "« Ἀτηνώδης, φησὶν, ἐγενόμην παρὰ σοὶ, χἀγὼ διὰ παντὸς μετὰ σοῦ.» Ιροσήχει γάρ με, φησὶ, καθάπερ ἕπεται τὸ κτῆνος τῷ ἡγουμένῳ καὶ ἄγοντι, μὴ περιεργαζόμενον ποῦ βαδίζει, οὕτω τοῖς σοῖς λόγοις πιστεύειν, καὶ … τοῖς σοῖς νόμοις ἀκολουθεῖν " τοῦτο γὰρ ποιῶν, τῆς σῆς κηδεμονίας ἔρημος οὐ γενήσομαι. Ὅτι δὲ τὰς προειρημένας ζητήσεις τέθεικεν, οὐκ ὡς αὐτὸς ἐνδυάξζων δ, ἀλλὰ τοὺς τῶν ἀνθρώπων λογισμοὺς διαγράφων, καὶ αὐτὸ δηλοῖ τοῦ ψαλμοῦ τὸ προοίμιον " « Ὡς ἀγαθὸς γὰρ, φησὶ, τῷ Ἰσραὴλ ὁ Θεὸς, τοῖς εὐθέσι τῇ χαρξίᾳ. » Ὁ δὲ ἀγαθὸν τὸν Θεὸν ὁμολογήσας, δῆλον ὅτι καὶ ἀγαθῶν εἶναι πρύτανιν σὺνὁμολογεῖ. Τοιαῦτα πολλὰ καὶ ἐν ἄλλοις ψαλμοῖς, καὶ παρὰ ἄλλοις προφήταις εὑρίσκομεν. Τούτοις ἔοικε καὶ τοῦ θεσπεσίου ᾿Αμδαχοὺμ ἡ προφητεία. Δοκεΐ γὰρ ἐπαπορεῖν, ἀνθ᾽ ὅτον τῶν ἐπιειχεστέρων οἱ θρασύτεροι μᾶλλον εὖ πράττουσι, καὶ τί δήποτε παραπόδας τοῖς παρανομοῦσιν ἡ τιμωρία οὐκ ἕπεται. Ὅτι δὲ οὐ τοὺς οἰκείους ἡμῖν προτέθειχε λογισμοὺς, ἀλλὰ τοῖς νοτοῦσιν ᾽ ἀλεξίχαχον φάρμακον χατατχευάζων, εἰς ἐπαπόρησιν καὶ λύσιν σχηματίζει τὴν προφητείαν, καὶ αὐτὸ μαρτυρεῖ τὸ προοίμιον …

Eisi tines, hoi komidę̄ dyscherainouti tous adikountas euēmerountas theōmenoi" kai hoi men endyaxousin Id ei promētheitai tōn anthrōpōn ho tōn holōn Theus᾽ hoi hoe pisteuousi men tois peri pronoias lotois, epaporouti de ti dēpote touton hoikonomeitai ton tropon ta pragmata. Toutōn tōn deuterōn to prosōpon ho thaumasios ᾿Amdachoum ho prophētēs analathōn, epaporei men, hōs dēthen autos mathein ephieaenos tēn aitian tōn gignomenōn " epipherei de tēn lysin, hēn hē tou Pneumatos echorēgēse charis. Ou gar, hōs tines hypeladon, autos touto ge to pathos hypemeinen᾽ alla to " para tōn allōn eispherei, kai tēn peri tōn zētoumenōn epipherei didaskalian. Tauto dē touto pepoiēke kai ho theios Daoid " eisagei gar propōpon dyskolōs echon pros tas tōn ponērōn B heupraxias, kai phēsin’ « Emou de para mikron esaleuthēsan hoi podes, par᾽ oligon exechythē ta dildēmata on, hoti ezēlōsa tois anomois eirēnēn amarpōlōn theōrōn. » Kai polla toiauta toutois prostheis, hypedeixe tōn zētoumenōn tēn lysin. e Touto gar, phēsi, kopos estin enōpion mou, heōs hou eiselthō eis to hagiastērion tou Theou, kai synō eis ta eschata autōn. » Touto de mathōn apo tēs tou Pneumatos charitos, epēgage" « Plēn dia tas doliotētas aupōn ethou autois kaka chatethales autous en tǭ eparthēnai" pōs egenonto eis erēmōsin? exapina exelipon, apōlonto dia tēn anomian hautōn, hōsei inypnion exegeiromenōn. » Kai met᾽ oliga, didaskōn mē polypragmonein tas theias oikonomias, all᾽ haploichōs tous theious hypodechesthai logou? "« Atēnōdēs, phēsin, egenomēn para soi, chagō dia pantos meta sou.» Irosēchei gar me, phēsi, kathaper hepetai to ktēnos tǭ hēgoumenǭ kai agonti, mē periergazomenon pou badizei, houtō tois sois logois pisteuein, kai … tois sois nomois akolouthein " touto gar poiōn, tēs sēs kēdemonias erēmos ou genēsomai. Hoti de tas proeirēmenas zētēseis tetheiken, ouk hōs autos endyaxzōn d, alla tous tōn anthrōpōn logismous diagraphōn, kai auto dēloi tou psalmou to prooimion " « Hōs agathos gar, phēsi, tǭ Israēl ho Theos, tois euthesi tę̄ charxią. » Ho de agathon ton Theon homologēsas, dēlon hoti kai agathōn einai prytanin synomologei. Toiauta polla kai en allois psalmois, kai para allois prophētais heuriskomen. Toutois eoike kai tou thespesiou ᾿Amdachoum hē prophēteia. Dokeï gar epaporein, anth᾽ hoton tōn epieichesterōn hoi thrasyteroi mallon eu prattousi, kai ti dēpote parapodas tois paranomousin hē timōria ouk hepetai. Hoti de ou tous oikeious hēmin protetheiche logismous, alla tois notousin ᾽ alexichachon pharmakon chatatcheuazōn, eis epaporēsin kai lysin schēmatizei tēn prophēteian, kai auto martyrei to prooimion …

There are some who are thoroughly vexed when they see wrongdoers prospering. Some of them doubt whether the God of all exercises providence over human beings; others believe the arguments about providence but are further perplexed as to why affairs are managed in this way. The wonderful prophet Habakkuk takes on the role of these latter and raises the difficulty, as though he himself wished to learn the cause of what happens; but he adds the solution which the grace of the Spirit supplied. For it was not, as some have supposed, that he himself underwent this feeling; rather he brings in the [feeling] of others and adds the teaching on the questions raised. The divine David did this very same thing: he brings in a character ill at ease with the prosperity of the wicked, and says: "But my feet were almost shaken, my steps had nearly slipped, because I was envious of the lawless, seeing the peace of sinners." And having added many such things to these, he showed the solution of the questions raised: "For this," he says, "is trouble before me, until I enter the sanctuary of God and understand their last end." Having learned this from the grace of the Spirit, he went on: "But because of their deceits you have set evils for them; you cast them down when they were lifted up. How have they come to desolation? Suddenly they failed, they perished because of their lawlessness, like the dream of one who wakes." And a little later, teaching us not to pry into the divine dispensations but to receive the divine words simply, he says: "I became like a beast before you, and I am continually with you." It befits me, he says, just as a beast of burden follows the one who leads and drives it without inquiring where it is going, so to trust your words and … to follow your laws; for if I do this, I shall not be left without your care. That he set out the questions mentioned above not as one doubting himself but as describing the reasonings of human beings, the very opening of the psalm makes plain: "How good," he says, "is God to Israel, to the upright in heart!" And one who has confessed God to be good plainly confesses also that he is the dispenser of good things. We find many such things both in other psalms and in other prophets. The prophecy of the inspired Habakkuk resembles these. For he seems to raise the difficulty why the bolder rather than the more reasonable fare well, and why punishment does not follow lawbreakers at once. That he has not set before us his own reasonings but, preparing a medicine against harm for the sick, shapes the prophecy into question and solution, the opening itself bears witness …

Ps 73:2 (72:2 LXX) (quotation, high confidence) · Ps 73:3 (72:3 LXX) (quotation, high confidence) · Ps 73:16 (72:16 LXX) (quotation, high confidence) · Ps 73:17 (72:17 LXX) (quotation, high confidence) · Ps 73:18 (72:18 LXX) (quotation, high confidence) · Ps 73:19 (72:19 LXX) (quotation, high confidence) · Ps 73:20 (72:20 LXX) (quotation, high confidence) · Ps 73:22 (72:22 LXX) (quotation, high confidence) · Ps 73:23 (72:23 LXX) (quotation, high confidence) · Ps 73:1 (72:1 LXX) (quotation, high confidence)

Notes and citation

Summary: Theodoret introduces Habakkuk: like the author of Psalm 73, the prophet voices other people's perplexity at the prosperity of the wicked in order to give God's answer to it.

  • Preface to Habakkuk. Ps 73 (LXX 72) is quoted at length. Lines of Migne's Latin column read as Greek letters are removed; a few Greek words lost with them are marked …. The section breaks off at the column end; the opening lemma follows in 1.1.

Notes on the original text

  • Digital text corrected (Migne's Latin column read as Greek letters): ἐπὶ γογαιῃ δι } ἀπ αηῖ οὐῦ πος αἱ πρὶ γί τυ 8 ρα 65, Υἱ θη 8 5.» διὸ Πρ άτω δυο Α τοῖ; → … τοῖς ; τῖι, ἃ μον ἴῃ οδὶ νοι 4] ᾿ος ποτυο Ἰαθογαηί, δἰ εἴ πᾶσι ραγδῆ8, ἰη → ; 5. δοἷ! : ϑρὶδά δἃ αὐ ἀϊεία 5δυπὶ Δι} πρὶ]ϊ, οἱ αἷὶ : « Εκ ϑάνεγϑβο Ρεεἰ ἃ θαΐ, ὶ → ….

Topics: Scripture and canon

Cite (SBL): Theodoret, Comm. Proph. min. 8.0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/8-0-1

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