Commentary on the Twelve Minor Prophets 9.3.1–10.2.8 (Commentary on the Twelve Minor Prophets)

Theodoret of Cyrus

Commentary on the Twelve Minor Prophets 9.3.1–10.2.8

Theodoret of Cyrus · Commentary on the Twelve Minor Prophets · probably 430s (before ca. 446) · Cyrrhus · 18 passages

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

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Preface 9, chapter 3

9.3.1PG 81

α'. Ὦ ἐπιφανὴς καὶ λελυτρωμένη "5 πόλις, ἡ περι στερά. ν Θρήνων ἀληθῶς ἀξία καὶ ὀδυρμῶν ἡ " τὸς λις, ἐπίσημος μὲν ἐν εὐπραγίᾳ γενομένη καὶ πρὶν" ἢ θρύλλητος " σωτηρίας δὲ παρὰ τοῦ Θεοῦ τῶν ὅλων πολλάκις τυχοῦσα, καὶ πνευματικῶν ἀπολαύσατα χαρισμάτων. Ἢ τοῦτο γὰρ διὰ τῆς περιστερᾶς αἷνίξασθαι τὸν προφήτην ὑπολαμθάνω, ἣ τὴν εὐπρὲπειαν καὶ τὸ χάλλο: τῆς πόλεως " εὐπρεπὲς τὰρ χὸ πόδε τὸ ζῶον. Εἰχκὸς δὲ καὶ τοῦτο παραδηλῶσαι, δ: “Καθάπερ ἡ περιστερὰ ταῖς ἀφωρισμέναις οἰκίαις ἐμ’ φιλοχωρεῖ, οὕτως ἡνίκα ηὐσεθεῖτε, οἱ ἐν τῇ Ἱερνν" ν ἐστέ. "ἃ διηγεῖται τὰ πλημμελήματα, καὶ 15 πρώτην τὴν

a'. Ō epiphanēs kai lelytrōmenē "5 polis, hē peri stera. n Thrēnōn alēthōs axia kai odyrmōn hē " tos lis, episēmos men en eupragią genomenē kai prin" ē thryllētos " sōtērias de para tou Theou tōn holōn pollakis tychousa, kai pneumatikōn apolausata charismatōn. Ē touto gar dia tēs peristeras hainixasthai ton prophētēn hypolamthanō, hē tēn euprepeian kai to challo: tēs poleōs " euprepes tar cho pode to zōon. Eichkos de kai touto paradēlōsai, d: “Kathaper hē peristera tais aphōrismenais oikiais em’ philochōrei, houtōs hēnika ēusetheite, hoi en tę̄ Hiernn" n este. "ha diēgeitai ta plēmmelēmata, kai 15 prōtēn tēn

1. "O the illustrious and redeemed city, the dove!" Truly worthy of laments and wailing is the city which was formerly famous in prosperity and renowned, which many times obtained salvation from the God of all and enjoyed spiritual gifts. For I take it that by the dove the prophet hints at this, or else at the comeliness and beauty of the city, for the creature is very comely. It is likely that he also indicates this: just as the dove loves to haunt the houses set apart for it, so, when you were pious, you who are in Jerusalem … Then he recounts the offenses, and first the

Textual problem in this passage: see the notes.

Zeph 3:1 (quotation, high confidence)

Notes and citation

Summary: Jerusalem, once famous, often saved by God and comely as a dove, is now to be lamented for its sins.

Lemma: Zeph 3:1 as Theodoret reads it (LXX: "illustrious and redeemed"). Migne's Latin column and footnotes are removed; words are lost in the scan before the list of offenses (…). The sentence continues in the next section.

Notes on the original text

Digital text corrected (Migne's Latin column and footnotes read as Greek letters; Migne's Latin column read as Greek letters): μ 0} 651 ἀβϑοουία,, → ; ὁγπδίαν οἱ μὲ] νυ ἀΐποιη : ἤδη νοι υδίθ 400- 406 6δι ᾿ς ηΐτ4], Εἰ νου βίην}! 681, ᾿ς. φαοαυς δ θα ἴῃ ἴῃ 10 010 → ; ΕγΦΒ1}}} 6581 ἰη Ὁ αι ἴῃ πιᾶν. πᾶ} οι ἔσεσθε. οἱ οῖμά ὁ θήτω. 5. Α Καὶ νεμήτοντα!, νήθη, "δ φησί. θ 5. ἰὰ ὃ. "᾿ς. Α πορευόμενος. ἢ ἐπιῷ, καὶ ἀπολελυτρ. ν᾽ ἡ. ( εἴ, → .

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-1

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

9.3.2PG 81

β΄. ε Οὐκ εἰσήκουσε γὰρ φωνῆς. » Εἶτα τὸ ἀπαίδευτον’ « Οὐδὲ "6 ἐδέξατο παιδείαν. ν Πρὸς τούτοις τὸ ἄπιστον « Ἐπὶ τῷ Κυρίῳ οὐκ ἐπεποίθησςε "΄, καὶ πρὸς τὸν Θεὸν αὐτῆ: οὐκ ἤγγισεν. » “Ἔπειτα τῶν ἀρχόντων τὸ θηριῶδες καὶ ἄδικον" Υ. «Οἱ ἄρχοντες αὐτῆς ἐν αὐτῇ, ὡς λέοντε; ὠρυόμενο!. » Καὶ τῶν κριτῶν τὸ παράνομόν τε καὶ βίαιον: « Οἱ κριταὶ αὐτῆς, ὡς λύκοι τῆς ᾿Αραδίας " οὐκ ὑπελίποντο εἰς τὸ πρωΐ. » Τῶν μάντεων τὸ ψευδὲ; τε καὶ ἄθεον"

b΄. e Ouk eisēkouse gar phōnēs. » Eita to apaideuton’ « Oude "6 edexato paideian. n Pros toutois to apiston « Epi tǭ Kyriǭ ouk epepoithēsse "΄, kai pros ton Theon autē: ouk ēngisen. » “Epeita tōn archontōn to thēriōdes kai adikon" Y. «Hoi archontes autēs en autę̄, hōs leonte? ōryomeno!. » Kai tōn kritōn to paranomon te kai biaion: « Hoi kritai autēs, hōs lykoi tēs ᾿Aradias " ouk hypeliponto eis to prōï. » Tōn manteōn to pseude? te kai atheon"

2. "For it did not hear a voice." Then its lack of discipline: "Nor did it receive discipline." Besides these, its unbelief: "It did not trust in the Lord, and it did not draw near to its God." Then the savagery and injustice of its rulers: (3) "Its rulers within it are like roaring lions." And the lawlessness and violence of its judges: "Its judges are like wolves of Arabia; they left nothing for the morning." The falsehood and godlessness of its diviners:

Zeph 3:2 (quotation, high confidence) · Zeph 3:3 (quotation, high confidence)

Notes and citation

Summary: Zephaniah lists Jerusalem's sins: deafness to God, unbelief, and savage rulers and judges.

Lemma: Zeph 3:2; Theodoret goes on to 3:3.

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.2 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-2). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-2

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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.

9.3.4PG 81

δ'. « Οἱ προφῆται αὐτῆς πνευματορόροι, ἄνδρες καταφρονηταί. ν Προρήτας γὰρ τοὺς ψευδοπροφήτὰς καλεῖ, Εἶτα καὶ τῶν ἱερέων τὸ δυσσεδὲ; καὶ Β ἀνόσιον" ε Οἱ ἱερεῖς αὐτή; βεθδηλοῦσι τὰ ἅγια, καὶ ἀσεδοῦσιν εἰς τὸν '5 νόμον.» ᾿Αλλὰ καὶ τούτων ἀπάντῶν, φησὶν, ἐν αὐτῇ τολμωμένων,

d'. « Hoi prophētai autēs pneumatororoi, andres kataphronētai. n Prorētas gar tous pseudoprophētas kalei, Eita kai tōn hiereōn to dyssede? kai B anosion" e Hoi hiereis autē? bethdēlousi ta hagia, kai asedousin eis ton '5 nomon.» ᾿Alla kai toutōn apantōn, phēsin, en autę̄ tolmōmenōn,

4. "Its prophets are wind-bearers, contemptuous men." He calls the false prophets prophets. Then the impiety and unholiness of the priests: "Its priests profane the holy things and act impiously against the law." But though all these things, he says, are dared within it,

Zeph 3:4 (quotation, high confidence)

Notes and citation

Summary: Jerusalem's false prophets are empty and its priests profane the holy things.

Lemma: Zeph 3:4. The sentence continues in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-4

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

9.3.5PG 81

ε΄. « Ὃ Κύριος" δίκαιος ἐν μέσῳ αὐτῆς, καὶ οὐ μὴ ποιήσῃ ἄδικον" πρωΐ, πρωῖ δώσει κρῖμα αὑτοῦ εἰ; φῶς, καὶ οὐκ ἀπεχρύθῃ, καὶ οὐκ ἔγνω ἀδικίαν ἐν ἀπαιτήσει, καὶ οὐκ εἰς νῖκος "5 ἀδικίαν. » Ταχίστὴν, φησὶν, ἐποίσει τὴν τιμωρίαν τοῖς τοσαῦτα τε- “ολμηχόσι κακά" διὰ γὰρ τοῦ πρωΐ, πρωῖ, τὸ τάχος παρεδήλωσε " τὸ ὃὲ δἰς ρῶς, ἀντὶ τοῦ, προφανῶς, καὶ οὐ λάθρα. Ταῦτα δὲ ποιήσει, φησὶ, καταλύων τῆς ἀδικίας τὸ θράσος, καὶ οὐκ ἐῶν αὐτὴν μέχρι τέλους κρατεῖν. :

e΄. « Ho Kyrios" dikaios en mesǭ autēs, kai ou mē poiēsę̄ adikon" prōï, prōi dōsei krima hautou ei? phōs, kai ouk apechrythę̄, kai ouk egnō adikian en apaitēsei, kai ouk eis nikos "5 adikian. » Tachistēn, phēsin, epoisei tēn timōrian tois tosauta te- “olmēchosi kaka" dia gar tou prōï, prōi, to tachos paredēlōse " to hoe dis rōs, anti tou, prophanōs, kai ou lathra. Tauta de poiēsei, phēsi, katalyōn tēs adikias to thrasos, kai ouk eōn autēn mechri telous kratein. :

5. "The Lord is righteous in its midst, and will not do what is unjust; morning by morning he will give his judgment to the light, and it was not hidden; and he did not know injustice in exaction, nor injustice unto victory." He will bring the punishment very swiftly, he says, on those who have dared such great evils; for by "morning by morning" he indicated the speed, and "to the light" means openly and not in secret. He will do these things, he says, destroying the boldness of injustice and not letting it prevail to the end.

Zeph 3:5 (quotation, high confidence)

Notes and citation

Summary: The righteous Lord will judge Jerusalem swiftly and openly and not let injustice prevail.

Lemma: Zeph 3:5.

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-5

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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.

9.3.6PG 81

ς΄. Ἐν διαφθορᾷ ") χκατέσπασα ὑπερηφάνου: " ὥφθησαν "5 γωνίαι αὐτῶν " ἐξερημώσω 2 τὰς ὁδοὺς αὐτῶν τὸ παράπαν τοῦ μὴ διοδεύειν 3, ἐξέλιπον αἱ πόλεις αὑτῶν παρὰ τὸ μὴ “δ ὑπάρχειν, μηδὲ κατοικεῖν. » Ὥσπερ τὰς οἱκοδομίας αἱ γωνίαν συνδοῦσιν, φθορᾷ τοίνυν τοὺς ὑπερηφανίᾳ συζῶντας παραδιδοὺς, εἰς ἔδαφος αὐτῶν χατασπάσω τὸ ὕψος, ὥστε μηδὲ τὴν μνήμην αὐτῶν εἰς τοὺς ἐσομένους παραπεμφθῆναι, καὶ τὰς πόλεις δὲ αὐτῶν ἐρημίᾳ παντελεῖ παραδώσω. Οὕτως ἀπειλήσας ὁ φιλάνθρωπος, πάλιν παραινεῖ, καὶ συμδουλεύει δεῖσαι τὰ εἰρημένα, καὶ τὴν προσήκουσαν δέξασθαι διδασκαλίαν “ φυγεῖν τῶν ἠπειλημένων τὸν ὄλεθρον, ὃν ἡ παρανομία γεγέννηκε" μὴ μελλῆσαι, μηδὲ ἀναδαλέσθαι, ἀλλὰ ταχέως προσενεγκεῖν τὴν μετάνοιαν. « Ἑτοιμάζου γὰρ, φησὶν, ὄρθρισον. » Τουτέστι, Κατὰ τάχος τὰ τῆς μεταμελείας, ἐπίδειξχι. « Διέφθαρται πᾶσα ἡ ἐπιφυλλὶς αὐτῶν. ν Νὴ δείσῃς, φησὶ, τοὺς ᾿Ασσυρίους, ὧν τὸ πλῆθος πρὸ τῶν σῶν πυλῶν χατηχόντισα ᾿ καὶ γὰρ τὴν ἐπιρυλλίδα αὐτῶν, καὶ τοὺς ἐχείνην διαφυγόντας τὴν τιμωρίαν, παραδώσω Βαδυλωνίοις.

s΄. En diaphthorą ") chkatespasa hyperēphanou: " hōphthēsan "5 gōniai autōn " exerēmōsō 2 tas hodous autōn to parapan tou mē diodeuein 3, exelipon hai poleis hautōn para to mē “d hyparchein, mēde katoikein. » Hōsper tas hoikodomias hai gōnian syndousin, phthorą toinyn tous hyperēphanią syzōntas paradidous, eis edaphos autōn chataspasō to hypsos, hōste mēde tēn mnēmēn autōn eis tous esomenous parapemphthēnai, kai tas poleis de autōn erēmią pantelei paradōsō. Houtōs apeilēsas ho philanthrōpos, palin parainei, kai symdouleuei deisai ta eirēmena, kai tēn prosēkousan dexasthai didaskalian “ phygein tōn ēpeilēmenōn ton olethron, hon hē paranomia gegennēke" mē mellēsai, mēde anadalesthai, alla tacheōs prosenenkein tēn metanoian. « Hetoimazou gar, phēsin, orthrison. » Toutesti, Kata tachos ta tēs metameleias, epideixchi. « Diephthartai pasa hē epiphyllis autōn. n Nē deisę̄s, phēsi, tous ᾿Assyrious, hōn to plēthos pro tōn sōn pylōn chatēchontisa ᾿ kai gar tēn epiryllida autōn, kai tous echeinēn diaphygontas tēn timōrian, paradōsō Badylōniois.

6. "In ruin I have pulled down the arrogant; their corners were made desolate; I will lay waste their ways utterly, so that none may pass through; their cities have failed, so that no one is there or dwells there." As corners bind buildings together, [so …]; handing over to ruin, then, those who live in arrogance, I will pull their height down to the ground, so that not even their memory is passed on to those who will come after, and I will hand their cities over to complete desolation. Having thus threatened, the lover of humankind exhorts again, and counsels them to fear what has been said and to receive the fitting teaching, to flee the destruction threatened, which their lawlessness has brought forth, not to delay or put it off, but to offer repentance quickly. (7) "Make ready," he says, "rise early." That is, show the works of repentance quickly. "All their gleaning has been destroyed." Do not fear the Assyrians, he says, whose multitude I shot down before your gates; for I will hand over to the Babylonians even their gleaning, those who escaped that punishment.

Textual problem in this passage: see the notes.

Zeph 3:6 (quotation, high confidence) · Zeph 3:7 (quotation, high confidence) · 2 Kgs 19:35 (allusion, medium confidence)

Notes and citation

Summary: God, having destroyed the proud nations, urges Jerusalem to repent quickly and promises that even the remnant of the Assyrians will fall to Babylon.

Lemma: Zeph 3:6; Theodoret goes on to 3:7 as his text reads it ("Make ready, rise early; all their gleaning has been destroyed"). Words are lost in the scan after the comparison with corners (…). The Assyrians before the gates: 2 Kgs 19:35.

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.6 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-6). (abbreviation not yet checked)

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

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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.

9.3.8PG 81

η΄. « Διὰ τοῦτο ὑπόμεινόν με, λέγει Κύριος, ἐν ἡμέρᾳ" ἀναστάσεώς μου εἰς μαρτύριον, διότι τὸ χκρῖμά μου εἰς συναγωγὰς ἐθνῶν, τοῦ εἰπτδέξασθαι βασιλεῖς, τοῦ ἔχχέχι ἐπ᾽ αὐτοὺς τὴν "΄ ὀργὴν θυμοῦ μου, διότι ἐν πυρὶ ζήλου μου καταναλωθήσεται πᾶσα ἡ γῆ. ν Μὴ νομίσης με, φησὶν, ἀμελεῖν τῶν ἀνθρω πείων πραγμάτων, ἀλλ᾽ ἀνάμεινον, καὶ ὄψει μὲ διανιστάμενον, καὶ κρίνοντα δικαίως, καὶ τὰς ἀδίχοὺυς καταλύοντα βασιλείας, καὶ οἷόν τινι πυρὶ τῷ ζήλῳ μοῦ πᾶσαν ἐχχαθαίροντα τὴν οἰκουμένην. Καὶ τοῦτο σαφέστερον ἑρμηνεύων, ἐπήγαγεν"

ē΄. « Dia touto hypomeinon me, legei Kyrios, en hēmerą" anastaseōs mou eis martyrion, dioti to chkrima mou eis synagōgas ethnōn, tou eiptdexasthai basileis, tou echchechi ep᾽ autous tēn "΄ orgēn thymou mou, dioti en pyri zēlou mou katanalōthēsetai pasa hē gē. n Mē nomisēs me, phēsin, amelein tōn anthrō peiōn pragmatōn, all᾽ anameinon, kai opsei me dianistamenon, kai krinonta dikaiōs, kai tas adichouys katalyonta basileias, kai hoion tini pyri tǭ zēlǭ mou pasan echchathaironta tēn oikoumenēn. Kai touto saphesteron hermēneuōn, epēgagen"

8. "Therefore wait for me, says the Lord, on the day of my rising up for a witness; for my judgment is for the assemblies of the nations, to receive kings, to pour out upon them the anger of my wrath; for in the fire of my jealousy the whole earth will be consumed." Do not think, he says, that I neglect human affairs; but wait, and you will see me rising up, judging justly, overthrowing unjust kingdoms, and cleansing the whole world with my jealousy as with a fire. And interpreting this more clearly, he went on:

Zeph 3:8 (quotation, high confidence)

Notes and citation

Summary: God bids his people wait for the day when he will rise to judge the nations and overthrow unjust kingdoms.

Lemma: Zeph 3:8. Migne's Latin column and footnotes, which had leaked into the lemma, are removed.

Notes on the original text

Digital text corrected (Migne's Latin column and footnotes read as Greek letters; Migne's Latin column and marginal references read as Greek letters): ποι ν ἕξεως, ὅ. « Ρυϊιοῖροδβ οὐ υδ᾽ ἰῃ ὁ νοι] τιρίσηι 68 οἱ πὸἀαθὶι ἰπ ᾿θ06., οἱ πο) 68. δϑδβοοηάίιιθ, οἱ ποι γεμβ. ὃ. ε ἴῃ μϑθϊιαγοῖ, » δίοαι βυ ϑ γι οι 0Π 65 85.}} Πο γον πα} δυγιηὶ πιδιμογία γα δι ιῦ δὰ ροβίογοβ : εἴ πὶ ἶἷβ ἰη οι λι}8., τη δα σὰ - (6 τοϑυγγοοι οι δ πιο ἰπ ἐαβιἸπιοηΐι), υΐα {ι}- "8 καί. [)65. ἴῃ (. [5Ὰ οὐκ. "Δ ἐπεποίθει. γος. κι Ὁ ὁδεύειν. 5 Ὰ διὰ τὸ μηδὲν. "5. οἷς τόν, 5. ἰῃ Ἀ, 2. Ἐν διαφθ. Ὠω5. ἴῃ Δ. ᾽ τῆ, Δ ὑφχυΐσγητχν, απὸ οδὲ τοῦς Ἰοζυ. "9 Κύρ. δ ῥῬτπιη. δέ. 35 Δ νεῖ- Α → ; θυμοῦ. 16", ΄υΐα πλὴν δα: ποιβθη θυμμν, Ἢ βου να πὶ οἱ 51}}} πρὸ πηο.» δα ἃ. ν Π θην : « Εχροάίίλ οτίς δὰ παι ἰς δι }}5 ταὶς, ὐν ας ἤθη! οἱ δι} 4188 οι : πηδη δα δία πι οἱ Βι ἢ Π6ἢν : οἱ τονογο Ὡ Ὀοπηϊπὶ, αυΐ Γιογίπι το !ιΐ ἀθ ᾿σγϑεὶο; οἱ πο [Ἀοἱ ποι ἃ [538. χχχι!, 4. 6 158. χχχν, ῦ. → θυμοῦ .

Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-8

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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.

9.3.9PG 81

θ΄. « Ὅτι" τότε μεταστρέψω ἐπὶ λαοὺς γλῶσσαν εἰς γενεὰς αὐτῶν "», τοῦ ἐπικαλεῖσθαι πάντας δ τὸ ὄνομα Κυρίου, τοῦ ᾽" δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἕνα.» Τοῦτο σαφέστερον ᾿Ακύλας, καὶ Θεοδοτίων, καὶ Σύμμαχὸς ἡρμηνεύχασιν. Ὁ μὲν γὰρ ᾿Ακύλας καὶ Θεοδοτίων φασί" ε Τότε στρέψω πρὸς πάντας τοὺς λαοὺς χεῖλος ἐξειλεγμένον " » ὁ δὲ Σύμμαχος " « Τότε μεταστρέφω ἐν τοῖς λαοῖς χεῖλος καθαρόν᾽ » καθαρὸν δὲ χεῖλος. τὸ μὴ θεοὺς, ἀλλὰ Θεὸν ὀνομάζον. Τοιαῦτα καὶ διὰ Ἡσαΐου εἴρηκεν ὁ Θεός - ε Αἱ γλῶσσαι αἱ ψελλίζουσαι μαθήσονται λαλεῖν εἰρήνην. » Καὶ πάλιν « Τρανὴ ἔσται γλῶσσα μογιλάλων. » Τὰς γλώσσας τοίνυν ἐκείνας, τὰς τὴν πολυθεΐαν πεπαιδευμένας, μεταστρέψει, καὶ ἐχλεχτὰς ποιήσει, καὶ καθαράς " ὥστε « Πάντας ἐπικαλεῖσθαι τὸ ὄνομα Κυρίου, καὶ δουλεύειν αὑτῷ ἅπαντα τὰ ἔθνη ὑπὸ ζυγὸν ἕνα. » Καὶ μέντοι καὶ τοὺς ᾿ !

th΄. « Hoti" tote metastrepsō epi laous glōssan eis geneas autōn "», tou epikaleisthai pantas d to onoma Kyriou, tou ᾽" douleuein autǭ hypo zygon hena.» Touto saphesteron ᾿Akylas, kai Theodotiōn, kai Symmachos hērmēneuchasin. Ho men gar ᾿Akylas kai Theodotiōn phasi" e Tote strepsō pros pantas tous laous cheilos exeilegmenon " » ho de Symmachos " « Tote metastrephō en tois laois cheilos katharon᾽ » katharon de cheilos. to mē theous, alla Theon onomazon. Toiauta kai dia Hēsaïou eirēken ho Theos - e Hai glōssai hai psellizousai mathēsontai lalein eirēnēn. » Kai palin « Tranē estai glōssa mogilalōn. » Tas glōssas toinyn ekeinas, tas tēn polytheïan pepaideumenas, metastrepsei, kai echlechtas poiēsei, kai katharas " hōste « Pantas epikaleisthai to onoma Kyriou, kai douleuein hautǭ hapanta ta ethnē hypo zygon hena. » Kai mentoi kai tous ᾿ !

9. "For then I will turn upon the peoples a tongue for their generations, so that all may call on the name of the Lord, to serve him under one yoke." Aquila, Theodotion and Symmachus have interpreted this more clearly. Aquila and Theodotion say: "Then I will turn to all the peoples a chosen lip"; and Symmachus: "Then I turn among the peoples a pure lip"; and a pure lip is one that names not gods but God. God said such things through Isaiah too: "The stammering tongues will learn to speak peace." And again: "The tongue of the stammerers will be clear." He will turn, then, those tongues that were schooled in polytheism, and make them chosen and pure, so that "all call on the name of the Lord, and all the nations serve him under one yoke." And indeed also the …

Zeph 3:9 (quotation, high confidence) · Isa 32:4 (quotation, high confidence) · Isa 35:6 (quotation, medium confidence)

Notes and citation

Summary: God will purify the tongues of the nations from polytheism, so that all call on the one Lord.

Lemma: Zeph 3:9. Isaiah: Isa 32:4; 35:6. The section breaks off in mid-sentence.

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-9). (abbreviation not yet checked)

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

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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.

9.3.10PG 81

ι΄. «Ἔχ περάτων ποταμῶν Αἰθιοπίας προσδέξομαι", τοὺς 83 ἱκετεύοντά; με’ υἱοὶ δ τῶν διεσπαρμένων οἴσουσι θυσίας μοι. ν Οἱ γὰρ τὰς ἐσχατιὰς οἰκοῦντες, τῶν διασπαρέντων ὑπ᾽ ἐμοῦ χηρμύχων τὴν διδασκαλίαν δεξάμενοι, τὴν τῆς αἰνέσεώς μοι θυσίαν προσοἰσουσιν. Οὕτω γὰρ καὶ ὁ Σύμμαχος ἡρμήνευσε" Πέραθεν ποταμῶν Αἰθιοπίας ἱχετεύοντά με τέχνα τῶν διεσχορπισμένων ὑπ᾽ ἐμοῦ ἐνέγχωσι δῶρον ἐμοί, γ» Οἱ τάχνα γενόμενοι τῶν ὑπ’ ἐμοῦ σχεδασθέντων εἰς πάντα τὰ ἔθνη τῆς εὐσεθδείας κηρύκων, τὰ πνευματικά μοι δῶρα προσχομιοῦσιν.

i΄. «Ech peratōn potamōn Aithiopias prosdexomai", tous 83 hiketeuonta? me’ huioi d tōn diesparmenōn oisousi thysias moi. n Hoi gar tas eschatias oikountes, tōn diasparentōn hyp᾽ emou chērmychōn tēn didaskalian dexamenoi, tēn tēs aineseōs moi thysian prosoisousin. Houtō gar kai ho Symmachos hērmēneuse" Perathen potamōn Aithiopias hicheteuonta me techna tōn dieschorpismenōn hyp᾽ emou enenchōsi dōron emoi, g» Hoi tachna genomenoi tōn hyp’ emou schedasthentōn eis panta ta ethnē tēs eusethdeias kērykōn, ta pneumatika moi dōra proschomiousin.

10. "From the ends of the rivers of Ethiopia I will receive those who supplicate me; the sons of the dispersed will bring me sacrifices." For those who live in the farthest regions, having received the teaching of the heralds scattered by me, will offer me the sacrifice of praise. So too Symmachus interpreted: "From beyond the rivers of Ethiopia those who supplicate me, the children of those scattered by me, will bring me a gift." Those who have become children of the heralds of piety whom I scattered among all the nations will bring me spiritual gifts.

Zeph 3:10 (quotation, high confidence)

Notes and citation

Summary: The farthest nations, taught by the apostles whom God scattered, will offer him spiritual sacrifices.

Lemma: Zeph 3:10.

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.10 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-10). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-10

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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.

9.3.11PG 81

ια΄. « Ἐν τῇ ἡμέρᾳ ἐκείνῃ οὐ μὴ καταισχυνθῇς ἐκ πάντων τῶν ἐπιτηδευμάτων σου", ὧν ἠσέδησας ἢ εἰς ἐμξ, ὅτι τότε περιελῶ ἀπὸ σοῦ τὰ φαυλίσματα τῆς ὕὈδρεώς σου, καὶ οὐκέτι οὐ 57 μὴ προσθῇ ς 3" τοῦ μεγαλαυχῆσαι ἐπὶ τὸ ὄρος τὸ ἅγιόν μου. » Τούτων γιγνομένων, καὶ τῶν ἐθνῶν τῆς σωτηρίας ἀπολαυόν- ᾿σων, καὶ ὑμεῖς οἱ τὴν Ἱερουσαλὴμ οἰκοῦντες, τὴν διὰ πίστεως δεχόμενοι σωτηρίαν, τῆς μὲν προτέρας τῶν ἐμῶν ἐντολῶν, οὐδὲ ἐπὶ τῷ παλαιῷ νεῷ φρονήσετε. Καὶ ἐπειδὴ οὐ πάντες ἔμελλον τῇ εὐχγπρολέγει" εβ’, ιγ΄. ε« Καὶ ὑπολήψομαι ἐν σοὶ λαὸν ποᾶον ἢ, καὶ ταπεινὸν, καὶ εὐλαδηθήσονται ἀπὸ τοῦ ὀνόματος Κυρίου οἱ κατάλοιποι τοῦ Ἰσραὴλ, καὶ οὐ ποιή πουσιν ἀδικίαν, καὶ οὐ λαλήσουσι μάταια, καὶ οὐ μὴ εὑρεθῇ ἐν τῷ "6 στόματι αὐτῶν γλῶσσα δολία " διότι αὐτοὶ νεμήσονται. καὶ χοιτασθήσονται, καὶ οὐκ ἔσται " ὁ ἐχφοθῶν αὐτούς. » Καὶ ταῦτα τὸν ἀποστολικὸν ἡμῖν σαφῶς χορὸν ὑποδείκνυσιν, ὃν ὁ Δεσπότης μακαρίζων ἔλεγε" ε« Μακάριοι οἱ πραεῖς, ὅτι αὐτοὶ κληρονομήσουσι τὴν γῆν. » Καὶ πάλιν" ε Μάθετε ἀπ᾽ ἐμοῦ, ὅτι πρᾶός εἰμι, καὶ ταπεινὸς τῇ καρδίᾳ, καὶ εὑρήσετε ἀνάπαυσιν ταῖς ψυχαῖς ὑμῶν. ν Τοῦτον ὁ μακάριος Σοφονίας τὸν λαὸν πράον καὶ ταπειγὺν ἀποκαλεῖ᾽ ὁ γὰρ Ἰσραηλιτιχὸς οὐ τοιοῦτος, ἀλλὰ λαὸς "3 μωρὺς, καὶ οὐκὶ σοφό;. Καὶ κατ᾽ ἄλλον προφήτην « Νεῦρον σιδηροῦν ὁ τράχηλος αὑτοῦ, καὶ τὸ μέτωπον αὐτοῦ χαλκοῦν. κ Τούτους ἀδικίας ἐλευθέρους ἀποκαλεῖ, δόλου γλῶσσαν γῊ» ἔχογτας. Τοιοῦτον τοίνυν δεξαμένη λαὸν, ἀντὶ τοῦ μοχθηροῦ, καὶ θρασέως, καὶ δυσσεθοῦς,

ia΄. « En tę̄ hēmerą ekeinę̄ ou mē kataischynthę̄s ek pantōn tōn epitēdeumatōn sou", hōn ēsedēsas ē eis emx, hoti tote perielō apo sou ta phaulismata tēs hyOdreōs sou, kai ouketi ou 57 mē prosthę̄ s 3" tou megalauchēsai epi to oros to hagion mou. » Toutōn gignomenōn, kai tōn ethnōn tēs sōtērias apolauon- ᾿sōn, kai hymeis hoi tēn Hierousalēm oikountes, tēn dia pisteōs dechomenoi sōtērian, tēs men proteras tōn emōn entolōn, oude epi tǭ palaiǭ neǭ phronēsete. Kai epeidē ou pantes emellon tę̄ euchgprolegei" eb’, ig΄. e« Kai hypolēpsomai en soi laon poaon ē, kai tapeinon, kai euladēthēsontai apo tou onomatos Kyriou hoi kataloipoi tou Israēl, kai ou poiē pousin adikian, kai ou lalēsousi mataia, kai ou mē heurethę̄ en tǭ "6 stomati autōn glōssa dolia " dioti autoi nemēsontai. kai choitasthēsontai, kai ouk estai " ho echphothōn autous. » Kai tauta ton apostolikon hēmin saphōs choron hypodeiknysin, hon ho Despotēs makarizōn elege" e« Makarioi hoi praeis, hoti autoi klēronomēsousi tēn gēn. » Kai palin" e Mathete ap᾽ emou, hoti praos eimi, kai tapeinos tę̄ kardią, kai heurēsete anapausin tais psychais hymōn. n Touton ho makarios Sophonias ton laon praon kai tapeigyn apokalei᾽ ho gar Israēlitichos ou toioutos, alla laos "3 mōrys, kai ouki sopho?. Kai kat᾽ allon prophētēn « Neuron sidēroun ho trachēlos hautou, kai to metōpon autou chalkoun. k Toutous adikias eleutherous apokalei, dolou glōssan gĒ» echogtas. Toiouton toinyn dexamenē laon, anti tou mochthērou, kai thraseōs, kai dyssethous,

11. "On that day you will not be put to shame for all your practices, by which you acted impiously against me; for then I will take away from you the contemptuous deeds of your insolence, and you will no longer continue to boast on my holy mountain." When these things happen and the nations enjoy salvation, you too who dwell in Jerusalem, receiving salvation through faith, [will be freed from the shame] of your former [transgression] of my commandments, nor will you pride yourselves on the old temple. And since not all were going to [accept] the [faith], he foretells: (12–13) "And I will leave in you a meek and humble people, and the remnant of Israel will revere the name of the Lord, and will not do injustice nor speak vain things, and a deceitful tongue will not be found in their mouth; for they will pasture and lie down, and there will be none to make them afraid." These words too clearly show us the choir of the apostles, whom the Master blessed when he said: "Blessed are the meek, for they will inherit the earth." And again: "Learn from me, for I am meek and humble in heart, and you will find rest for your souls." This is the people the blessed Zephaniah calls meek and humble; for the Israelite people was not such, but "a foolish people and not wise"; and according to another prophet, "your neck is an iron sinew and your forehead bronze." These he calls free from injustice, not having a tongue of deceit. Having received, then, such a people instead of the wicked, bold, and impious one,

Textual problem in this passage: see the notes.

Zeph 3:11 (quotation, high confidence) · Zeph 3:12 (quotation, high confidence) · Zeph 3:13 (quotation, high confidence) · Matt 5:5 (quotation, high confidence) · Matt 11:29 (quotation, high confidence) · Deut 32:6 (quotation, high confidence) · Isa 48:4 (quotation, high confidence)

Notes and citation

Summary: Jerusalem's believers will be freed from shame, and the meek and humble remnant, the apostles, will replace the stubborn people.

Lemma: Zeph 3:11; Theodoret goes on to 3:12–13. Words are lost in the scan in the comment on 3:11 (supplied by sense in brackets). Theodoret's contrast between the remnant and the Israelite people is translated as written. Quotations: Matt 5:5; 11:29; Deut 32:6; Isa 48:4. The sentence continues in the next section. Migne's Latin column is removed.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters): διότι Α ἱπνοπίεῖαν ἴὰ αὐτοὶ → διότι αὐτοὶ.

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.11 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-11). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-11

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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.

9.3.14PG 81

ιδ΄. ε Χαῖρε, θύγατερ Σιὼν, σφόδρα "3 χέρυσσε, θύγατερ Ἱερουσαλήμ’ εὐφραίνου "" καὶ εὐτέρπου ἐξ ὅλης καρδίας σὴν, θύγατερ Ἱερουσαλήμ. » Τῶν τε γὰρ εἰδώλων ὁ Θεός σε καθαρὰν ἀπέφηνε, καὶ τῆς τῶν δηλητηρίων δαιμόνων ἡἠλευθέρωτε δουλείας. ις΄-ἰη. ε« Ἐν τῷ χαιρῷ ἐκείνῳ ἐρεῖ Κύριος τ Ἱερουσαλήμ Θάρσει, Σιὼν, μὴ παρείσθωδαν αἱ χεῖρές σον Κύριος ὁ Θεός σου "δ ἐν σοὶ, δυνατὸς σώσε: σε" ἐπάξει ἐπὶ σὲ εὐφροσύνην, καὶ σε ἐν τῇ ἀγαπήσει "6 αὑτοῦ, καὶ εὐφρανθήσεται ἐν σοὶ, ἐν τέρψε:;, ὡς ἐν ἡμέρᾳ ἑορτῆς, καὶ συνάξω κοὺς συντετριμμένους σου "7. ν Οἷδα μὲν, ὡς ταῦτά τινες εἰς τὴν ἀπὸ Βαδυλῶνος ἐπάνοδον, καὶ τῆς Ἴερουσαλὴμ τὴν ἀνανέωσιν ἐξειλήφασι, καὶ οὐκ ἄντι- “λέγω τοῖς εἰρημένοις " ἁρμόττει γὰρ καὶ τοῖς τηνικάδε γεγενημένοις ἡ προφητεία" ἀχριθῆ δὲ τὴν ἔχθασιν ἔστιν εὑρεῖν μετὰ τὴν τοῦ Σωτῆρος ἡμῶν ἐνανθρώπησιν " τότε γὰρ τοὺς συντετριμμένους τὴν καρδίαν διὰ τῆς τοῦ λουτροῦ παλιγγενεσίας ἰάσατο " τότε ἀνεκαίνισε τῶν ἀνθρώπων τὴν φύσιν, οὕτω; ἡμᾶς ἀγαπήσας, ὡς καὶ τὴν ψυχὴν αὑτοῦ δοῦναι ὑπὲρ ἡμῶν. ε Μείζονα γὰρ, φησὶ, ταύτης ἀγάπην οὐδεὶς δύναται δεῖξα: Ν5 ἵνα τις θῇ 5 τὴν ψυχὴν αὖτοῦ ὑπὲρ τῶν φίλων αὑτοῦ. » Καὶ πάλιν" « Οὕτως ἠγάπησεν ὁ Θεὸς τὸν χέσμον, ὥστε τὸν Υἱὸν αὑτοῦ τὸν μονογενῆ ἔδωκεν, ἵνα πᾶς ὁ πιστεύων εἰς αὐτὸν μὴ ἀπόληται, ἀλλ᾽ ἔχῃ ζωὴν αἰώνιον. » Εἶτα ἀπειλεῖ καὶ τοῖς τότε. τὴν Ἱερουσαλὴμ ὀνειδίσασι, καὶ τοῖς μιτὰ ταῦτα κατὰ ταυτὸ τοῦτο τολμῶσι " διπλῇ γὰρ ἡ προφητεία. « Οὐαέ! τίς ἔλαδεν ἐπ᾽ αὐτὴν ὀνειδισμόν; (ιθ΄, χ΄.) Ἰδοὺ ἐγὼ ποιῶ ἐν σοὶ ἕνεκεν ἐμοῦ δ, λέγει Κύριος, ἐν τῷ χαιρῷ ἐκείνῳ, καὶ σώσω τὴν ἐχπεπιεσμένην, καὶ τὴν ἀπωσμένην εἰσδέξομαι, καὶ θήσομαι αὐτοὺς εἰς καύχημα, καὶ ὀνομαστοὺς ἐν πάσῃ τῇ γῇ " καὶ οὐ καταιτχυνθήσοντα!. Ἐν τῷ χαιρῷ ἐκείνῳ, ὅταν τῶν κηρύκων τῆς ἀληθείας καλῶς ὑμῖν ποιήσω, καὶ ἐν τῷ καιρῷ, ὅταν εἰσδέξωμαιε ὑμᾶ;" διότι δώσω ὑμᾶς ὀνομαστοὺς, καὶ εἰς χαύχηυα ἐν πᾶσι τοῖς λαοῖς τῆς γῆς, ἐν τῷ ἐπιστρέφειν με τὴν αἰχμαλωσίαν ὑμῶν "' ἐνώπιον ὑμῶν, λέγει Κύριος. » Ἢ τῶν ἀνθρώπων σωτηρία μόνης ἤρτηται τῆς θείας φιλανθρωπίας " οὔτε γὰρ μισθὸν δικαιοσύνης ταύτην καρπούμεθα, ἀλλὰ τῆς θείας ἐστὶν ἀγαθότητος δῶρον" διό φησι Δεσπότης Ἕνεκεν' ἐμοῦ καλ σώσω καὶ δέξομαι, καὶ τὴν ἀλλοτρίαν γεγενημένην προδοιἀοίδιμον αὐτὴν παρὰ πᾶσιν ἐργάσομαι, καὶ τῆς προτέρας αἰσχύνης ἐλευθερώσω, καὶ ἀντ᾽ αἰχμαλώτων καὶ δούλων ἐλευθέρους τε καὶ οἰκείους ἐμοὺς ἀποδείξιυ. Ταῦτα δὲ, ὡς ἔφην, καὶ τοῖς ἐκ Βαδυλῶνος ἐπανελθοῦσιν ἐδωρήσατο τηνικαῦτα, καὶ πᾶσιν ἀν- 1} θρώποις μετὰ ταῦτα κεχάρισται " οὗ γὰρ πάλαι τῷ διαθόλῳ δουλεύοντες, τῆς πικρᾶς ἐκείνης πἰχμαλωσίας ἀπαλλαγέντες, καὶ τῆς πολυθέον πλάνης ἐπιλατὴν προφητείαν, παρ᾽ “Ἕλλησι καὶ βαρδάροις γενόμένοι" καὶ οἱ δ᾽ πάλαι μακρὰν ὄντε;, ἐγγὺ: γεγενήμεθα, κατὰ τὸν θεῖον ᾿Απόστολον. Προσήκει τοίνυν ἡμᾶ; τῇ ἀποστολικῇ παραινέσει πεισθῆναι δια ῤῥήδὴν βοώσῃ « Τῇ ἐλευθερίᾳ, ἧ Χριστὸς ἡμᾶς ἡλευθέρωσε, στήκετε, καὶ μὴ πάλιν ζυγῷ δουλείας ἐνἐχεσθε. » Οὕὔτω γὰρ τῆς τε τοῦ τυράννου πικρᾶς ἀπαλλαγησόμεθα δυναστείας, καὶ τὸν ἡμέτερον θεραπεύσαντες Δεσπότην, τῆς τῶν οὐρανῶν ἀπολαυσόμεθα βασιλείας, χάριτι τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι» νῦν καὶ ἀεὶ, καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων δ᾽, ᾿Αμὴν, “τ,

id΄. e Chaire, thygater Siōn, sphodra "3 cherysse, thygater Hierousalēm’ euphrainou "" kai euterpou ex holēs kardias sēn, thygater Hierousalēm. » Tōn te gar eidōlōn ho Theos se katharan apephēne, kai tēs tōn dēlētēriōn daimonōn hēēleutherōte douleias. is΄-iē. e« En tǭ chairǭ ekeinǭ erei Kyrios t Hierousalēm Tharsei, Siōn, mē pareisthōdan hai cheires son Kyrios ho Theos sou "d en soi, dynatos sōse: se" epaxei epi se euphrosynēn, kai se en tę̄ agapēsei "6 hautou, kai euphranthēsetai en soi, en terpse:?, hōs en hēmerą heortēs, kai synaxō kous syntetrimmenous sou "7. n Hoida men, hōs tauta tines eis tēn apo Badylōnos epanodon, kai tēs Ierousalēm tēn ananeōsin exeilēphasi, kai ouk anti- “legō tois eirēmenois " harmottei gar kai tois tēnikade gegenēmenois hē prophēteia" achrithē de tēn echthasin estin heurein meta tēn tou Sōtēros hēmōn enanthrōpēsin " tote gar tous syntetrimmenous tēn kardian dia tēs tou loutrou palingenesias iasato " tote anekainise tōn anthrōpōn tēn physin, houtō? hēmas agapēsas, hōs kai tēn psychēn hautou dounai hyper hēmōn. e Meizona gar, phēsi, tautēs agapēn oudeis dynatai deixa: N5 hina tis thę̄ 5 tēn psychēn autou hyper tōn philōn hautou. » Kai palin" « Houtōs ēgapēsen ho Theos ton chesmon, hōste ton Huion hautou ton monogenē edōken, hina pas ho pisteuōn eis auton mē apolētai, all᾽ echę̄ zōēn aiōnion. » Eita apeilei kai tois tote. tēn Hierousalēm oneidisasi, kai tois mita tauta kata tauto touto tolmōsi " diplę̄ gar hē prophēteia. « Ouae! tis eladen ep᾽ autēn oneidismon? (ith΄, ch΄.) Idou egō poiō en soi heneken emou d, legei Kyrios, en tǭ chairǭ ekeinǭ, kai sōsō tēn echpepiesmenēn, kai tēn apōsmenēn eisdexomai, kai thēsomai autous eis kauchēma, kai onomastous en pasę̄ tę̄ gę̄ " kai ou kataitchynthēsonta!. En tǭ chairǭ ekeinǭ, hotan tōn kērykōn tēs alētheias kalōs hymin poiēsō, kai en tǭ kairǭ, hotan eisdexōmaie hyma?" dioti dōsō hymas onomastous, kai eis chauchēua en pasi tois laois tēs gēs, en tǭ epistrephein me tēn aichmalōsian hymōn "' enōpion hymōn, legei Kyrios. » Ē tōn anthrōpōn sōtēria monēs ērtētai tēs theias philanthrōpias " oute gar misthon dikaiosynēs tautēn karpoumetha, alla tēs theias estin agathotētos dōron" dio phēsi Despotēs Heneken' emou kal sōsō kai dexomai, kai tēn allotrian gegenēmenēn prodoiaoidimon autēn para pasin ergasomai, kai tēs proteras aischynēs eleutherōsō, kai ant᾽ aichmalōtōn kai doulōn eleutherous te kai oikeious emous apodeixiy. Tauta de, hōs ephēn, kai tois ek Badylōnos epanelthousin edōrēsato tēnikauta, kai pasin an- 1} thrōpois meta tauta kecharistai " hou gar palai tǭ diatholǭ douleuontes, tēs pikras ekeinēs pichmalōsias apallagentes, kai tēs polytheon planēs epilatēn prophēteian, par᾽ “Hellēsi kai bardarois genomenoi" kai hoi d᾽ palai makran onte?, engy: gegenēmetha, kata ton theion ᾿Apostolon. Prosēkei toinyn hēma? tę̄ apostolikę̄ parainesei peisthēnai dia rrhēdēn boōsę̄ « Tę̄ eleutherią, hē Christos hēmas hēleutherōse, stēkete, kai mē palin zygǭ douleias enechesthe. » Houytō gar tēs te tou tyrannou pikras apallagēsometha dynasteias, kai ton hēmeteron therapeusantes Despotēn, tēs tōn ouranōn apolausometha basileias, chariti tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ hagiǭ Pneumati» nyn kai aei, kai eis tous aiōnas tōn aiōnōn d᾽, ᾿Amēn, “t,

14. "Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; be glad and delight with all your heart, daughter of Jerusalem." For God has made you clean from the idols and set you free from slavery to the destructive demons. (16–18) "At that time the Lord will say to Jerusalem: Take courage, Zion; let your hands not grow slack. The Lord your God is in you; the Mighty One will save you; he will bring gladness upon you, and [will renew] you in his love, and will rejoice over you with delight as on a day of festival; and I will gather your broken ones." I know that some have taken these words of the return from Babylon and the renewal of Jerusalem, and I do not contradict what they have said; for the prophecy fits what happened at that time too. But its exact outcome can be found after the incarnation of our Savior; for then he healed the broken in heart through the washing of regeneration; then he renewed the nature of human beings, having loved us so much as to give even his life for us. "For no one," he says, "can show greater love than this, that someone lay down his life for his friends." And again: "For God so loved the world that he gave his only-begotten Son, that everyone who believes in him may not perish but have eternal life." Then he threatens both those who at that time reproached Jerusalem and those who later dare the same; for the prophecy is double. "Woe! Who has taken up a reproach against her? (19–20) Behold, I am acting in you for my own sake, says the Lord, at that time; and I will save her who is oppressed and receive her who is thrust out, and I will make them a boast and renowned in all the earth, and they will not be put to shame. At that time, when I do good to you, and at the time when I receive you; for I will make you renowned and a boast among all the peoples of the earth, when I turn back your captivity before you, says the Lord." The salvation of human beings depends on the divine love for humankind alone; for we do not reap it as a wage for righteousness, but it is a gift of the divine goodness. That is why the Master says: For my own sake I will save and receive; I will [take back] her who had become a stranger and make her celebrated among all, free her from her former shame, and make free men and members of my household out of captives and slaves. These things, as I said, he granted at that time to those who returned from Babylon, and afterwards bestowed on all human beings; for we who formerly served the devil, released from that bitter captivity and [forgetting] the error of polytheism, [have come to him] according to the prophecy, … we who lived among Greeks and barbarians; and we who were once far off have been brought near, according to the divine Apostle. It befits us, then, to obey the apostolic exhortation, which cries out plainly: "Stand fast in the freedom with which Christ has set us free, and do not again be held in a yoke of slavery." For so we shall be freed from the bitter dominion of the tyrant, and, having served our Master, shall enjoy the kingdom of heaven, by the grace of our Lord Jesus Christ, with whom be glory to the Father, with the Holy Spirit, now and always and to the ages of ages. Amen.

Textual problem in this passage: see the notes.

Zeph 3:14 (quotation, high confidence) · Zeph 3:16 (quotation, high confidence) · Zeph 3:17 (quotation, high confidence) · Zeph 3:18 (quotation, high confidence) · Zeph 3:19 (quotation, high confidence) · Zeph 3:20 (quotation, high confidence) · Titus 3:5 (allusion, high confidence) · John 15:13 (quotation, high confidence) · John 3:16 (quotation, high confidence) · Eph 2:13 (allusion, high confidence) · Gal 5:1 (quotation, high confidence)

Notes and citation

Summary: Zion's joy and the promise to gather the oppressed fit the return from Babylon but are fulfilled exactly in Christ, whose salvation is a free gift; Theodoret ends Zephaniah with a call to stand in Christ's freedom.

Lemma: Zeph 3:14; Theodoret goes on to 3:16–18a, 3:18b and 3:19–20 (3:15 is not quoted). He accepts a reading of the passage as the return from Babylon but holds that it is fulfilled exactly after the incarnation. In the lemma of 3:20 the scan has the words "of the heralds of the truth", probably displaced from the comment; they are not translated. Words lost in the scan are supplied by sense in brackets or marked …. Quotations: Titus 3:5 ("washing of regeneration"); John 15:13; John 3:16; Eph 2:13; Gal 5:1. Migne's Latin column and footnotes are removed.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's footnotes read as Greek letters; Migne's marginal references, Latin column and footnotes read as Greek letters): Β΄ 158. καν, 4. γῆι ἢ.» Πιοπιηθο : ε θίβοῖια ἃ πὸ, (μ|ἃ τιν} }18. 60} οἱ Ὀυπη}} 5. σόα, οἱ ἱπνοηΐοιὶβ Γϑι 6 πὶ δἰ πν Δ τοϑίγὶβ 8, ν ἥ μς Επ εἴ 16 ἃ} ἀν ἰὴ οἰνατἱίαια δι, οἱ ᾿ἰφῳία ιυγ ἴῃ 16, ἰπ ἀεἰοοι Δι 616 ς δαί αἱ ἀπίῃ ἰμ αι, 19, 90. ) Εοεδε [Δεῖο ἴῃ 16 ριορίοῦ πο, αἰεὶ! ἢυεἱ 16οἱ πὶ, 36. 46. (, ἀγάπῃ. 56 σῷ, ες, ἴῃ Α. "δ σου. [)5. π΄ Α. αὖτ, ρου. Μ σου. [)}05. Δ. λαός, Α ργᾷηι. καί. ἰῃ ἡ. "ἐμ. Α σου, ο:) 5515 1}}18, λέγε: Κύρ. Δ σῳ, 68. 'ῃ Δ. δ᾽ εὐφρ "5 δύν. δ. ΠΟΟῸ Εἷ!. οϑὶ ἔχει. 45 θῇ, Πν 4, ροϑι ψυχ. ἰδ βογ τὸ οππὶ 1579 90 βόθρον νο8, απ (8- Α → ; ἐκ Βα ἴα "010 86 εἰ Ἰ νοι 416, 48 οἱ ἃ παρ, οἱ → ; αἰχμ. ὑμ. 1 Α ρομίτυνγ ροεὶ λέγ. Κύρ. 5 Δεσπ, Ο ρα. ὁ, δ᾽ οἱ, Π68. ἴω 0. δὲ τ, αἰών. θὲδ. ἷπ Ο. → .

Cite (SBL): Theodoret, Comm. Proph. min. 9.3.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/9-3-14

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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.

Preface 10, chapter 0

10.0.1PG 81

Κύρος μὲν, ὁ πρῶτος Περσῶν βασιλεύσας, εὐδὺς τὴν βασιλείαν παραλαθὼν, ἐλευθερίαν τοῖς τῶν Ἴουἐπέτρεψε τὴν ἐνεγχοῦσαν χαταλαύεῖν, καὶ τὸν θεῖον ἀνεγεῖραι νεών. Καὶ δὴ χαταπεισθέντες δδ ὅσοι τοῖς προφητικοῖς ἐνετράφησαν λόγοις, καὶ τὴν προτεθεσπισμένην ἀνάκλησιν ἤδεισαν, ἐπανῆλθον προθύμως, καὶ τὴν Ἱερουσαλὴμ οἰχήσαντες, ἐπειράθτσαν οἶκοδομῆσαι τὸν θεῖον νεών " εἰρχθέντες δὲ ὑπό τε τῶν ἀστυγειτόνων ἀλλοφύλων, καὶ ὑπὸ Καμθύσου τοῦ Κύρου υἱέος, ὃς τοῖς ἐχείνων ὑπαχθεὶ; λόγοις, τὰναντία τῷ γεγεννηκότι προσέταξεν, ἡσυχίαν ἀγαγεῖν ἐναγχάσθησαν. Χρόνου δὲ συχνοῦ διελθόντος, βασιλεύει μὲν ὁ Ὑστάσπου Δαρεῖος " δείμασθαι δὲ τὸν θεῖον κελεύει νεὼν, ὥσπερ ὁ Κύρος. Οἱ ὃΣ ἤρξαντο μὲν τῆς οἰκοδομίας ἐν τῷ δευτέρῳ ἕτει τῆς ἐχείγου δδ6 βασιλείας, τῷ ἔκτῳ δὲ τούτου 57 συνεπλήρωσαν. Τούτου χάριν καὶ οἱ Φαρισαῖοι πρὸς τὸν Κα ριον 8 ἔλεγον’ ε Ἕν τεσσαράχοντα καὶ ἕξ ἔτεσιν ᾧκοδομήθη ὁ ναὺς οὗτος, καὶ σὺ ἐν τρισὶν ἡμέραις ἐγερεῖς αὐτόν; ν ᾿Αρξάμενοι γὰρ οἰκοδομεῖν ἐπὶ Κύρου διἐχωλύθησαν' εἶτα Κύρου καὶ Καμθύσου, καὶ τῶν μετὰ πούτους βασιλευσάντων Μάγων τελευτησάντων, ἐν τῷ ἔκτῳ ἕτει τῆς βατιλείας Δαρείου τὸ προσῆκον ἡ οἰκοδομία τέλος ἐδέξατο. Ἐπὶ τούτου τῆς προφητικῆς ἠξιώθη χάριτος ὁ θεσπέσιος ᾿Αγγαῖος " καὶ τῇ τούτον γλώττῃ χρώμενος ὁ τῶν ὅλων Θεὸς, αἰτιᾶται μὲν Ἰυυδαίου;, ὡς ὄκνῳ περὶ τὴν οἰχοδομίαν κατ᾽ ἐκεῖνον τυγχάνοντι τὸν καιρὸν, καὶ Ἰησοῦ τῷ ἀρχιερ:ΐ, ἅψασθαι τῆς οἰκοδομίας εὐθέως " καὶ ὑπισχνεῖται πλῆθος ὅτι πλείστων ἐθνῶν μετὰ πολλῆς ο ἀθροίΐσειν εὐπορίας χρημάτων, κἀκεῖ πάντας παραδώσειν θανάτῳ, καὶ τὸν ἐχείνων πλοῦτον εἰς τὰ τῆς οἰκοδομία; αὐτῆς δαπανήματα χορηγήσειν ὅδ. Αὕτη μὲν οὖν ἡ τῆσδε τῆς προφητείας νείας εἰσόμεθα,

Kyros men, ho prōtos Persōn basileusas, eudys tēn basileian paralathōn, eleutherian tois tōn Iouepetrepse tēn enenchousan chatalauein, kai ton theion anegeirai neōn. Kai dē chatapeisthentes dd hosoi tois prophētikois enetraphēsan logois, kai tēn protethespismenēn anaklēsin ēdeisan, epanēlthon prothymōs, kai tēn Hierousalēm oichēsantes, epeirathtsan oikodomēsai ton theion neōn " eirchthentes de hypo te tōn astygeitonōn allophylōn, kai hypo Kamthysou tou Kyrou huieos, hos tois echeinōn hypachthei? logois, tanantia tǭ gegennēkoti prosetaxen, hēsychian agagein enanchasthēsan. Chronou de sychnou dielthontos, basileuei men ho Hystaspou Dareios " deimasthai de ton theion keleuei neōn, hōsper ho Kyros. Hoi hoS ērxanto men tēs oikodomias en tǭ deuterǭ hetei tēs echeigou dd6 basileias, tǭ ektǭ de toutou 57 syneplērōsan. Toutou charin kai hoi Pharisaioi pros ton Ka rion 8 elegon’ e Hen tessarachonta kai hex etesin hǭkodomēthē ho naus houtos, kai sy en trisin hēmerais egereis auton? n ᾿Arxamenoi gar oikodomein epi Kyrou diechōlythēsan' eita Kyrou kai Kamthysou, kai tōn meta poutous basileusantōn Magōn teleutēsantōn, en tǭ ektǭ hetei tēs batileias Dareiou to prosēkon hē oikodomia telos edexato. Epi toutou tēs prophētikēs ēxiōthē charitos ho thespesios ᾿Angaios " kai tę̄ touton glōttę̄ chrōmenos ho tōn holōn Theos, aitiatai men Iyydaiou?, hōs oknǭ peri tēn oichodomian kat᾽ ekeinon tynchanonti ton kairon, kai Iēsou tǭ archier:ï, hapsasthai tēs oikodomias eutheōs " kai hypischneitai plēthos hoti pleistōn ethnōn meta pollēs o athroiïsein euporias chrēmatōn, kakei pantas paradōsein thanatǭ, kai ton echeinōn plouton eis ta tēs oikodomia? autēs dapanēmata chorēgēsein hod. Hautē men oun hē tēsde tēs prophēteias neias eisometha,

Cyrus, the first king of the Persians, as soon as he took over the kingdom, [granted] freedom to the [captives] of the Jews and permitted them to return to the land that bore them and to raise up the divine temple. And all who had been nourished on the prophetic words and knew of the recall foretold were persuaded and returned eagerly, and, settling in Jerusalem, tried to build the divine temple; but being hindered both by the neighboring foreigners and by Cambyses son of Cyrus, who, led on by their words, ordered the opposite of what his father had ordered, they were forced to keep quiet. After a long time had passed, Darius son of Hystaspes became king, and he ordered the divine temple to be built, as Cyrus had. They began the building in the second year of his reign and completed it in his sixth. This is why the Pharisees said to the Lord: "This temple was built in forty-six years, and will you raise it up in three days?" For having begun to build under Cyrus, they were hindered; then, after Cyrus and Cambyses and the Magi who reigned after them had died, the building received its fitting completion in the sixth year of the reign of Darius. Under him the inspired Haggai was counted worthy of the grace of prophecy; and using his tongue, the God of all blames the Jews for being slothful about the building at that time, and [urges Zerubbabel] and Jesus the high priest to set their hands to the building at once; and he promises that he will gather a very great multitude of nations with great abundance of riches, and there hand them all over to death, and supply their wealth for the expenses of the building itself. This, then, is [the theme] of this prophecy; [the details] we shall learn [from the interpretation].

Textual problem in this passage: see the notes.

Ezra 1:1 (allusion, high confidence) · Ezra 4:4 (allusion, high confidence) · Ezra 4:24 (allusion, high confidence) · Ezra 6:15 (allusion, high confidence) · John 2:20 (quotation, high confidence) · Hag 1:1 (allusion, high confidence)

Notes and citation

Summary: Theodoret sets Haggai in the reign of Darius, when the rebuilding of the temple, begun under Cyrus and halted under Cambyses, was resumed and finished.

Preface to Haggai. History: Ezra 1:1–4; 4:1–24; 6:15; Hag 1:1. The identification of the king who stopped the work with Cambyses, and the reckoning of John 2:20 from Cyrus to Darius, are Theodoret's own. Words are lost in the scan (supplied by sense in brackets). Debris of Migne's Latin column at the start is removed.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters): αἱ γορηυπὶ Δα 11}, δ → .

Cite (SBL): Theodoret, Comm. Proph. min. 10.0.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-0-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-0-1

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

Preface 10, chapter 1

10.1.1PG 81

α'. « Ἐν τῷ δευτέρῳ ἕτει ἐπὶ Δαρείου τοῦ δ᾽ βασιλέως, ἐν τῷ μηνὶ τῷ ἕκτῳ, μιᾷ τοῦ μηνὸς, ἐγένετο λόγος Κυρίου ἐν χειρὶ ᾿Αγγαίου τοῦ προφήτου, λέγων"» Πρὸ μὲν τῆς αἰχμαλωσίας, τῶν τοῦ Ἰούδα καὶ τοῦ Ἰσραὴλ βασιλέων ἐπέγραφον οἱ προφῆται τοὺς χρόνους " μετὰ δὲ τὴν ἐπάνοδον, ὡς ἀδασιλεύτων Ἰουδαίων μεμενηχότων, τοῦ Περσῶν βασιλέως ὁμαχάριος ᾿Αγγαῖος τὸν χρόνον προτίθησι 5, Μέμνηται ὃΣ οὐκὶ ἔτους μόνον, ἀλλὰ καὶ μηνὸς, καὶ ἡμέρας " δεῖξαι βουλόμενος οὐ μόνον τῆς οἰκοδομίας τὸ σύντομὴν. ἀλλχλ καὶ τῆς ὑπὸ τοῦ Θεοῦ τῶν ὅλων τοῖς δ 6 Καὶ δῆτα πεισθέντες. … ὑπόθεσις " ἀκριθέστερον δὲ ταύτης τὸν νοῦν ἐκ τῆς κατὰ μέρος ἕρμη… φ'λοτιμίαν. Κελεύει γὰρ αὑτοῖς μετ᾽ ὀλίγα παρεξετάσαι, τά τε πρὸ τῆς οἰκοδομίας, καὶ τὰ μετὰ ταῦτα, καὶ διὰ τῆς πείρας μαθεῖν ἐν ὅσῃ μὲν ἦσαν σπάνει τῶν ἀναγκαίων ἀναθαλλόμενοι τοῦ νεὼ τὴν ἐπιμέλειαν" ὅσων δὲ ἀπέλαυσαν ἀγαθῶν ταύτην ἀναδεξάμενοι τὴν σπουδήν. Τὸ δὲ, Ἔν χειρὶ τοῦ προφήτου δ᾽͵ δι ᾿Αγγαίου «Εἰπὸν πρὸς Ζοροθδάδελ, τὸν τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, καὶ πρὸς Ἰησοῦν, τὸν τοῦ Ἰωτεδὲχ τὸν ἱερέα τὸν μέγαν, λέγων " (ξ'..δ΄.) Τάδε λέγει Κύριος παντοχράτωρ 5. Ὃ λαὸς οὗτος λέγουσιν Οὐκ ἧχει ὁ καιρὸς τοῦ οἰκοδομῆσαι τὴν οἶκον Κυρίου. Καὶ ἐγένετο λόγος Κυρίου ἐν χειρὶ ᾿Αγγαίου τοῦ προφήτου, λέγων ΕἸ καιρὸς μὲν ὑμῖν ἔστι τοῦ οἰκεῖν ἐν οἴκοις ὑμῶν χοιλοστάθμοις, ὁ δὲ οἶκος δ᾽ οὗτος Ἱερέα μέγαν τὸν ἀρχιερέα καλεῖν ἔθος τῇ θείχ Γραφῇ. 'Λρχιερεῖ τοίνυν ὄντι τῷ Ἰησοῦ, καὶ τῷ Ζοροδάδελ δημαγωγοῦντ!, οἷόν τισι κριταῖς ὁ Θεὸς κεχρημένος, τὴν τοῦ λαοῦ διὰ τοῦ ΠΙροφῆτου ποιεῖται κατηγορίαν. Ὁρᾶτε γὰρ, φησὶν, ὅσης μὲν καὶ ὁποίας ἐπιμελείας τὰς σφετέρας οἰκίας ἀξιοῦσιν " οὗ γὰρ μόνον οἰκοδομοῦσιν, ἀλλὰ καὶ χαλλωπίζουσι ταύτας ' τὸν δὲ θεῖον οἶκον, δι᾽ οὗ χοινῃῆς σωτηρίας ἀπολαύουσι πάντες, οἰκοδομεῖν οὐκ ἐθέλουσιν, ἀνεπιτήδειον εἰς

a'. « En tǭ deuterǭ hetei epi Dareiou tou d᾽ basileōs, en tǭ mēni tǭ hektǭ, mią tou mēnos, egeneto logos Kyriou en cheiri ᾿Angaiou tou prophētou, legōn"» Pro men tēs aichmalōsias, tōn tou Iouda kai tou Israēl basileōn epegraphon hoi prophētai tous chronous " meta de tēn epanodon, hōs adasileutōn Ioudaiōn memenēchotōn, tou Persōn basileōs homacharios ᾿Angaios ton chronon protithēsi 5, Memnētai hoS ouki etous monon, alla kai mēnos, kai hēmeras " deixai boulomenos ou monon tēs oikodomias to syntomēn. allchl kai tēs hypo tou Theou tōn holōn tois d 6 Kai dēta peisthentes. … hypothesis " akrithesteron de tautēs ton noun ek tēs kata meros hermē… ph'lotimian. Keleuei gar hautois met᾽ oliga parexetasai, ta te pro tēs oikodomias, kai ta meta tauta, kai dia tēs peiras mathein en hosę̄ men ēsan spanei tōn anankaiōn anathallomenoi tou neō tēn epimeleian" hosōn de apelausan agathōn tautēn anadexamenoi tēn spoudēn. To de, En cheiri tou prophētou d᾽͵ di ᾿Angaiou «Eipon pros Zorothdadel, ton tou Salathiēl ek phylēs Iouda, kai pros Iēsoun, ton tou Iōtedech ton hierea ton megan, legōn " (x'..d΄.) Tade legei Kyrios pantochratōr 5. Ho laos houtos legousin Ouk hēchei ho kairos tou oikodomēsai tēn oikon Kyriou. Kai egeneto logos Kyriou en cheiri ᾿Angaiou tou prophētou, legōn EI kairos men hymin esti tou oikein en oikois hymōn choilostathmois, ho de oikos d᾽ houtos Hierea megan ton archierea kalein ethos tę̄ theich Graphę̄. 'Lrchierei toinyn onti tǭ Iēsou, kai tǭ Zorodadel dēmagōgount!, hoion tisi kritais ho Theos kechrēmenos, tēn tou laou dia tou PIrophētou poieitai katēgorian. Horate gar, phēsin, hosēs men kai hopoias epimeleias tas spheteras oikias axiousin " hou gar monon oikodomousin, alla kai challōpizousi tautas ' ton de theion oikon, di᾽ hou choinę̄ēs sōtērias apolauousi pantes, oikodomein ouk ethelousin, anepitēdeion eis

1. "In the second year of Darius the king, in the sixth month, on the first day of the month, the word of the Lord came by the hand of Haggai the prophet, saying:" Before the captivity the prophets dated their prophecies by the times of the kings of Judah and Israel; but after the return, since the Jews remained without kings, the blessed Haggai sets down the date by the king of the Persians. He mentions not only the year but also the month and the day, wishing to show not only the speed of the building but also the [generosity] of the God of all toward those [who obeyed] … [Lines displaced from the end of the preface: "And indeed, persuaded … the theme; but we shall learn its meaning more precisely from the detailed interpretation."] For a little later he bids them examine what happened before the building and after it, and learn by experience how great a lack of necessities they suffered while they put off the care of the temple, and how many good things they enjoyed once they took up this zeal. "By the hand of the prophet" [means] through Haggai. "Say to Zerubbabel son of Shealtiel of the tribe of Judah, and to Jesus son of Josedek, the great priest, saying: (2–4) Thus says the Lord Almighty: This people say, The time has not come to build the house of the Lord. And the word of the Lord came by the hand of Haggai the prophet, saying: Is it a time for you to dwell in your paneled houses, while this house [lies desolate]?" It is the custom of divine Scripture to call the high priest "the great priest". Since, then, Jesus was high priest and Zerubbabel leader of the people, God uses them as judges, as it were, and brings his accusation of the people through the prophet. See, he says, with how much and what kind of care they treat their own houses; for they not only build them but also beautify them; but the divine house, through which all enjoy the common salvation, they refuse to build, [saying that the time is] unsuitable for …

Hag 1:1 (quotation, high confidence) · Hag 1:2 (quotation, high confidence) · Hag 1:3 (quotation, high confidence) · Hag 1:4 (quotation, high confidence)

Notes and citation

Summary: Haggai dates his prophecy by the Persian king, and God, through Zerubbabel and Jesus the high priest, accuses the people of adorning their own houses while leaving his house unbuilt.

Lemma: Hag 1:1; Theodoret goes on to 1:2–4. Lines that belong to the end of the preface (0.1) are displaced in the scan into this comment; they are translated in brackets where they stand. A notice on Haggai from the Lives of the Prophets (born in Babylon, of the tribe of Levi, buried near the tombs of the priests), Migne's summary of the chapter, his footnotes and his Latin column had leaked into the text; they are removed. The section breaks off in mid-sentence.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's Latin column, a notice from the Lives of the Prophets, Migne's chapter summary and his footnotes leaked into the text; Migne's footnotes and Latin column read as Greek letters): 5᾽ ἐκ, (ὶ τούτου. καὶ τοῖς βουλομένοις Α ἀὐπεμ νι, 6Ἱ να ]δ ἴῃ 6. γοι γον, εἰν απεηα (δ! εἶθ, θη ἃ Ολι δπὸ ροιίτις5 Π) Γι 5 Πγϑι.48ρ015, ἰοιηρί πὶ οΐ, οἱ τὰ ἴῃ {110} δὰ σθητ ἴῃ οἱ θα πη 30" ΡΙαστπδγμ φοηπν ὑπ ὁπ ην δἰ νἀ αηι14 μέσ 8τη. ἐοπργορλίυγαιη, οἱ δὲ Οὐ ποδὶ ἐμ ογ (ει: → … ; μοῦ 16}, (δι }ι:ἀκα "040, 564. πηοη5ἷ5 ρα π6 οἱ αἰαὶ ποι 1, γο δια δε θι5 ἐμ 55: δ υ δι ἑρμηνεύεται. Οὗτος ἐτέχθη: εἰς Βχθυλῶνα, ἢ Ἦν δὲ ἐκ φυλῆς Λευῖ, καὶ ἔτι νέος ὦ ὧν ἦλθεν ἀπὸ ιβαδυλῶνος ἐς Ἵερυυσαλὴμ, καὶ φανε -ρῶς περὶ τῆς ἐπιστροφῆς ποῦ λαοῦ προς! φήτευσεν, καὶ εἰδε ξν ἐκ μέρους τὴν οἱ ἰκοδομὴν τοῦ ναοῦ. καὶ ἀποθανὼν ἐν ᾿Ιερουσαλὴμ ἐτάφη πλησίον τάφου τῶν ἱερέων ἐνδόξως ὡς αὐτοὶ, ἐπειδὴ καὶ αὑτὸς ἣν ἔκ Θρῆνος τοῦ λαοῦ τῶν Ἰουδαίων, εἶτ μὲ) εἰς τὸν Θεὸν ἐξήμαρτον, οἷα δὲ παρ᾽ αὑτοῦ ἐπαιδεύθησαν, καὶ ὅπως διὰ τὴν πλάνην τῶν εἰδώλων ἀπολεῖτει αὐτῶν ὁ ναὺς καὶ ἢ χώρα, καὶ ἅπερ ἔλαθον παρὰ τοῦ Θεοῦ νόμιμα. 59 τοῦ. Ὅυδ. ἴη Α. “60 προστίθησι. οἢ 485 ργαδο ββογαμ 415 ἀἰ Ποαι οι, οἱ δὰ αι Α → … ; εὐλπ εὐ Πλη} ἔθη ρ}} οὐ γῶν αἰ Πογγθος : αυδιιῖς γμεία, ἰδ ἰ σα « ὶς 24ιὶ Ζοτουηθοίοι ἢ) τ πὶ 5412{}}}6}}8., ἀπ 6 πὶ νος οἶς νο 8 65, εἱ Ποι Ἀπὶ Ρουθ εἴδη ὁορ λα οπ δι βυϑοὶρί(6, οἱ }ι|511 μι ]ς 65 δβδίοιθ ἢ- (ὲγ διυὐΐατω ΓΟΓιιην ἀἰν! ΓΙ ἢ οἱ ποσ! κομεΐδηι ἴῃ διη 86ἰἰἃ ἀἰ 46. Ἰυ πὶ, οἱ ἐθμ}} οὐνατσηθν ον ταὶ ελιοιοι ἀρῖὰ ρον τ ρΟΠ οἰ τ 5. 86 (ἃ Τὸ 609 διἰγυλ τα, οἱ ἢΠπ|διτοὸ5. οὐ. το ἀπ σιιηι δι δ6π| ρδυ 01 : οἱ ΠἸλ14 δι ἦν “ον πὴ, οἱ Θχβι → .

Cite (SBL): Theodoret, Comm. Proph. min. 10.1.1 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-1). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-1

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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.

10.1.5PG 81

ε΄. « Καὶ νῦν τάδς λέγει Κύριος παντοχράτωρ᾽ Τάξατ: τὰς δ' καρδίας ὑμῶν εἰς τὰς ὁδοὺς ὑμῶν. » τῶν ὑμετέρων ἐπιτηδευμάτων, καὶ μάθετε τῆς περὶ τὰ θεῖα σπουδῆς τε καὶ ῥᾳθυμίας τὸ διάφορον ὅσον. Εἶτα λέγε:, ὅτι πολὺν χαταθαλλόμενοι σπόρον, ὁλί- Ὕιστον γαρπὸν ἐκομίσαντο, ὡς ἀεὶ καὶ πεινῆν, καὶ διψῆν, καὶ κόρου μηδαμῶς ἀπολαύειν, ἀλλ᾽ ἐν πενίᾳ καὶ ταλαιπωρίᾳ διάγειν, ὡς καὶ αὐττὶς τῶν περιδοκαὶ οὐκ ἐθερμάνθητς ἐν αὐτοῖς, καὶ ὁ τοὺ: μισθοὺς συνάγων, συνήγαγεν εἰς ἀπόδεσιλον τετρυπὴ μένον. » Πρὺς γὰρ αὐτοῖς τοῖς δ᾽ κεκτημένοις, καὶ οἱ ἀποχεικαὶ τὸν μισθὸν συναθροίζειν, οὐδὲν τῶν πολλῶν ἀπώναντο πόνων, τῶν πάντων προελέσθαι τοῦ θείου ναοῦ τὴν ἐπιμέλειαν, καὶ τὰς ἀμφιλαφεῖς χαταλαθεῖν κορυφὰς, καὶ τὰ ἁρμόδια τῇ οἰκοδομίᾳ ξύλα τεμεῖν " ὑπισχνούμενος μιμνήσχει δὲ αὑτοὺς καὶ τῆς προτέρας ἐνδείας, ἴνα μάθωσιν οἷα τῆς ῥᾳθυμίας τὰ ἐπίχειρα.

e΄. « Kai nyn tads legei Kyrios pantochratōr᾽ Taxat: tas d' kardias hymōn eis tas hodous hymōn. » tōn hymeterōn epitēdeumatōn, kai mathete tēs peri ta theia spoudēs te kai rhąthymias to diaphoron hoson. Eita lege:, hoti polyn chatathallomenoi sporon, holi- Huiston garpon ekomisanto, hōs aei kai peinēn, kai dipsēn, kai korou mēdamōs apolauein, all᾽ en penią kai talaipōrią diagein, hōs kai auttis tōn peridokai ouk ethermanthēts en autois, kai ho tou: misthous synagōn, synēgagen eis apodesilon tetrypē menon. » Prys gar autois tois d᾽ kektēmenois, kai hoi apocheikai ton misthon synathroizein, ouden tōn pollōn apōnanto ponōn, tōn pantōn proelesthai tou theiou naou tēn epimeleian, kai tas amphilapheis chatalathein koryphas, kai ta harmodia tę̄ oikodomią xyla temein " hypischnoumenos mimnēschei de hautous kai tēs proteras endeias, ina mathōsin hoia tēs rhąthymias ta epicheira.

5. "And now thus says the Lord Almighty: Set your hearts on your ways." [Consider the course] of your practices, and learn how great is the difference between zeal and sloth in divine things. Then he says that, though they sowed much seed, they brought in very little fruit, so that they were always hungry and thirsty and never enjoyed fullness, but lived in poverty and misery, so that even … "[you clothed yourselves] and were not warmed by them; and he who collects wages has collected them into a bag with holes." For besides those who owned [land], those who [worked for hire and] gathered wages also gained nothing from their many labors. … to prefer the care of the divine temple to everything, and to go up to the thick-wooded peaks and cut timber fit for the building; while promising [blessing], he also reminds them of their former want, so that they may learn what the wages of sloth are.

Textual problem in this passage: see the notes.

Hag 1:5 (quotation, high confidence) · Hag 1:6 (quotation, high confidence) · Hag 1:7 (allusion, high confidence) · Hag 1:8 (allusion, high confidence)

Notes and citation

Summary: God bids the people consider how their neglect of his temple left them hungry and poor, and calls them to cut timber and build.

Lemma: Hag 1:5; Theodoret paraphrases 1:6 and 1:7–8. Several lines are lost in the scan (…, or supplied by sense in brackets).

Cite (SBL): Theodoret, Comm. Proph. min. 10.1.5 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-5). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-5

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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.

10.1.9PG 81

θ΄. ε Ἑδλέψατε 56 γὰρ εἰς πολλὰ, καὶ ἐγένετο ὀλίγα" εἰἱτηνέχθη εἰς τὸν οἶκον, καὶ ἐξεφύσησα αὐτὰ.» Πολλοὺς δρέψασθαι καρποὺς προσδοκήσαντες τἢ; “ἐλπίδος ἐψεύσθητε, καὶ ὀλίγα δὲ συναθροίσαντες οὐδὲ τούτων ἀπελαύσατε᾽ καὶ ἐξ αὑτῶν γὰρ αὐτὰ τῶν « Διὰ τοὐτολέγει 51 Κύριος παντοχράτωρ " ᾿Ανθ᾽ ὧν ὁ οἶκός μου ἐστὶν ἔρημος, ὑμεῖς δὲ διώκετε ἔκαστος εἰς τὸν οἶκον αὑτοῦ. (ι᾽, ια΄.) Διὰ τοῦτο ἀνέξει ὁ οὐὖρανὸς ἀπὸ δρότου, καὶ ἡ γῆ στελεῖται κ᾽ τὰ ἐχφρόρια αὑτῆς ἐφ᾽ ὑμᾶ: “5. Καὶ ἐπάξω ῥομφαίαν ἐπὶ τὴν γῆν, καὶ ἐπὶ τὰ ὅρη, καὶ ἐπὶ τὸν σῖτον, καὶ ἐπὶ 75 τὸ ἔλαιον, καὶ ἐπὶ πάντα 17: ὅσα ἐχέρει ἡ γῆ, καὶ ἐπὶ τοὺ; ἀνθρώπους, καὶ ἐπὶ τὰ κτήνη, καὶ ἐπὶ πάντας “οὺς πόνους τῶν χειρῶν αὐτῶν. » Ὥσπερ γὰρ ὑμεῖς πῆς ἐμῆς ἀμελεῖτε θεραπείας, καὶ τῶν οἰκιῶν δὲ τῶν ὑ χλετέρων πολλὴν ποιεῖσθε κηδεμονίαν " οὕτως χἀγὼ πεδήσω μὲν τῶν νεφῶν τὰς ὠδῖνας, ἄγονον δὲ χελεύσω γενέσθαι τὴν γῆν ᾿ τὴν δὲ χολαστιχὴν δύναμιν, καθάπερ τινὰ ῥομφαίαν, οὐ μόνον κατὰ τῶν τῆς γῆς ἐπάξω καρπῶν, ἀλλὰ καὶ κατὰ τῶν ἐργαζομένων ταύτην ἀνθρώπων" κοινωνήσει δὲ αὑτοῖς τῆς τιμωρίας καὶ τὰ εἰς τὴν τούτων ὑπουργίαν γεγενημῖνα κτήνη. Ταῦτα δὲ ὁ τῶν ὅλων Θεὺς ἀπειλεῖ ποιήσειν, διὰ τὴν περὶ τὸν θεῖον οἶκον ἀμέλειαν, οὐκ ὡς ἐκείνου δεόμενος" οὔτε γὰρ οὐρανοῦ δεῖται τῶν ὅλων ὁ ποιητὴ;, πάντα δὲ διὰ φιλανθρωπίαν ἐδημιούργησε μόνην ἀλλὰ καὶ αὐτῶν ἐχείνων ἐπιμελούμενος, καὶ τῆς σωτηρίας αὐτῶν προμηθούμενος, τὸν νεὼν οἰκοδομηθῆναι κελεύει, ἵν᾽ ἐν ἐκείνῳ τὸν νόμον πληροῦντες, τὴν ἐντεῦθεν ὠφέλειαν καρπώσωνται, καὶ τὴν νομικὴν λατρείαν ἕως τῆς τοῦ χληρονόμου παρουσίας, κατὰ τὸν θεζον ᾿Λπόστολον, ἐπιτελεῖσθαι βουλόμενος " μετὰ γὰρ τὴν τοῦ Σωτῇρὸς ἡμῶν ἐνανθρώπησιν, τῆς Καινῆς Διαθήκη; ἀναφανείσης, ἔλαδε τέλος ἡ Παλαιὰ, καὶ ὁ παιδαγωγὸς νόμος τὸν σοφώτατον ἡμῖν ὑποδείξας Διδάσκαλον ὑπεχώρησεν, ὦ; οὐκέτι τῶν ὑπ᾽ αὐτοῦ παιδχγωγηθέντων τῆ: στοιχειώδους εἰσαγωγῆς αὐτοῦ δεομένων. α ᾿Δλλ᾽ ἡμεῖς εἰς τὴν ἀκολουθίαν ἐπανέλθωμεν τῆς. προφητείας ταύτης. ᾿Ακούσαντες τῆς ἀπειλῆς ὁ τε Ζοροθάθελ, καὶ Ἰησοῦς ὁ ἀρχιερεὺς, καὶ ὁ ὑπὸ τούτῶν ποιμαινόμενος λεὼς, δέους μὲν ἐπλήσθησαν, εἶξαν δὲ τοῖς ὑπὸ τοῦ προφήτου τεθεσπισμένοις " παραυτίκα δὲ ὁ φιλάνθρωπος Δεσπότης, τὸ εὐπειθὲς αὑτῶν θεασάμενος, διὰ τοῦ προφήτου βοᾷ" « Ἐγώ εἶμι μεθ᾽ ὑμῶν, λέγει Κύριος. » Θαῤῥεῖτε 7", φησὶν, ὡς συνεργόν με καὶ βοηθὸν ἔχοντες.

th΄. e Hedlepsate 56 gar eis polla, kai egeneto oliga" eiitēnechthē eis ton oikon, kai exephysēsa auta.» Pollous drepsasthai karpous prosdokēsantes tē? “elpidos epseusthēte, kai oliga de synathroisantes oude toutōn apelausate᾽ kai ex hautōn gar auta tōn « Dia toutolegei 51 Kyrios pantochratōr " ᾿Anth᾽ hōn ho oikos mou estin erēmos, hymeis de diōkete ekastos eis ton oikon hautou. (i᾽, ia΄.) Dia touto anexei ho ouyranos apo drotou, kai hē gē steleitai k᾽ ta echphroria hautēs eph᾽ hyma: “5. Kai epaxō rhomphaian epi tēn gēn, kai epi ta horē, kai epi ton siton, kai epi 75 to elaion, kai epi panta 17: hosa echerei hē gē, kai epi tou? anthrōpous, kai epi ta ktēnē, kai epi pantas “ous ponous tōn cheirōn autōn. » Hōsper gar hymeis pēs emēs ameleite therapeias, kai tōn oikiōn de tōn hy chleterōn pollēn poieisthe kēdemonian " houtōs chagō pedēsō men tōn nephōn tas ōdinas, agonon de cheleusō genesthai tēn gēn ᾿ tēn de cholastichēn dynamin, kathaper tina rhomphaian, ou monon kata tōn tēs gēs epaxō karpōn, alla kai kata tōn ergazomenōn tautēn anthrōpōn" koinōnēsei de hautois tēs timōrias kai ta eis tēn toutōn hypourgian gegenēmina ktēnē. Tauta de ho tōn holōn Theus apeilei poiēsein, dia tēn peri ton theion oikon ameleian, ouk hōs ekeinou deomenos" oute gar ouranou deitai tōn holōn ho poiētē?, panta de dia philanthrōpian edēmiourgēse monēn alla kai autōn echeinōn epimeloumenos, kai tēs sōtērias autōn promēthoumenos, ton neōn oikodomēthēnai keleuei, hin᾽ en ekeinǭ ton nomon plērountes, tēn enteuthen ōpheleian karpōsōntai, kai tēn nomikēn latreian heōs tēs tou chlēronomou parousias, kata ton thezon ᾿Lpostolon, epiteleisthai boulomenos " meta gar tēn tou Sōtę̄ros hēmōn enanthrōpēsin, tēs Kainēs Diathēkē? anaphaneisēs, elade telos hē Palaia, kai ho paidagōgos nomos ton sophōtaton hēmin hypodeixas Didaskalon hypechōrēsen, ō? ouketi tōn hyp᾽ autou paidchgōgēthentōn tē: stoicheiōdous eisagōgēs autou deomenōn. a ᾿Dll᾽ hēmeis eis tēn akolouthian epanelthōmen tēs. prophēteias tautēs. ᾿Akousantes tēs apeilēs ho te Zorothathel, kai Iēsous ho archiereus, kai ho hypo toutōn poimainomenos leōs, deous men eplēsthēsan, eixan de tois hypo tou prophētou tethespismenois " parautika de ho philanthrōpos Despotēs, to eupeithes hautōn theasamenos, dia tou prophētou boą" « Egō eimi meth᾽ hymōn, legei Kyrios. » Tharrheite 7", phēsin, hōs synergon me kai boēthon echontes.

9. "You looked for much, and it became little; it was brought into the house, and I blew it away." Expecting to gather many fruits, you were cheated of your hope; and gathering a little, you did not enjoy even that; for … "Therefore, says the Lord Almighty, because my house is desolate, while you each run to his own house, (10–11) therefore the heaven will withhold its dew, and the earth will hold back its produce from you. And I will bring a sword upon the land, and upon the mountains, and upon the grain and upon the oil, and upon all that the earth brings forth, and upon human beings and upon cattle, and upon all the labors of their hands." For just as you neglect my service and take great care of your own houses, so I too will fetter the travail of the clouds and command the earth to become barren; and the punishing power, like a sword, I will bring not only against the fruits of the earth but also against the human beings who work it; and the cattle made for their service will share in their punishment. The God of all threatens to do these things because of their neglect of the divine house, not as though he needed it (for the Maker of all does not need even heaven, but created everything out of love for humankind alone), but caring for them and providing for their salvation he orders the temple to be built, so that by fulfilling the law in it they might reap the benefit that comes from it; for he wished the worship of the law to be carried out until the coming of the heir, according to the divine Apostle. For after the incarnation of our Savior, when the New Covenant appeared, the Old came to an end, and the law, the tutor, having pointed out to us the wisest Teacher, withdrew, since those it had tutored no longer needed its elementary introduction. But let us return to the sequence of this prophecy. Hearing the threat, Zerubbabel and Jesus the high priest and the people shepherded by them were filled with fear and yielded to what the prophet had declared; and at once the Master who loves humankind, seeing their obedience, cries through the prophet: "I am with you, says the Lord." Take courage, he says, since you have me as fellow worker and helper.

Textual problem in this passage: see the notes.

Hag 1:9 (quotation, high confidence) · Hag 1:10 (quotation, high confidence) · Hag 1:11 (quotation, high confidence) · Hag 1:12 (allusion, high confidence) · Hag 1:13 (quotation, high confidence) · Gal 3:19 (allusion, medium confidence) · Gal 3:24 (allusion, high confidence) · Gal 4:1 (allusion, medium confidence)

Notes and citation

Summary: God sent drought and failure because the temple lay waste, not because he needs a house but to keep the law in force until Christ, the heir; when the leaders obeyed, he promised to be with them.

Lemma: Hag 1:9; Theodoret goes on to 1:9b–11 and 1:12–13. The Apostle: Gal 3:19, 24; 4:1–2 (the heir, the tutor, the elementary principles). Words are lost in the scan after "you did not enjoy even that". Migne's footnotes and Latin column are removed.

Notes on the original text

Digital text corrected (Migne's Latin column read as Greek letters; Migne's footnotes read as Greek letters): Ὁ τοῖς,65. ἢ). Ὁ. 66 ἃ οἱ ( ἐπεθλέψατε, ὁ: παντὶ ἃ «ἀμ δέγων. 55 οἴκ, Α δά ϊ μου. “᾽ τάς. δοδ. ἰη Α. → ; Α 6586, 5068 ν058 [60 }} 4 : δἱ συ ηι ρεῦρδῦοα Φ“Ο] ον ᾽5 → .

Cite (SBL): Theodoret, Comm. Proph. min. 10.1.9 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-9). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-9

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

10.1.14PG 81

ιδ΄. ε Καὶ ἐξήγειρε Κύριος τὸ πνεῦμα Ζοροδάθελ τοῦ Σαλαθιὴλ ἐκ φυλῆς Ἰούδα, καὶ τὸ πνεῦμα Ἰησοῦ τοῦ Ἰωτεδὲχ, τοῦ ἱερέως τοῦ μεγάλου, κυὶ τὸ πνεῦμα τῶν καταλοίπων παντὸς τοῦ λαοῦ, καὶ εἰσῆλθον, καὶ ἐποίουν τὰ ἔργα ἐπὶ τῷ οἴκῳ Κυρίου παντο-

id΄. e Kai exēgeire Kyrios to pneuma Zorodathel tou Salathiēl ek phylēs Iouda, kai to pneuma Iēsou tou Iōtedech, tou hiereōs tou megalou, kui to pneuma tōn kataloipōn pantos tou laou, kai eisēlthon, kai epoioun ta erga epi tǭ oikǭ Kyriou panto-

14. "And the Lord stirred up the spirit of Zerubbabel son of Shealtiel of the tribe of Judah, and the spirit of Jesus son of Josedek, the great priest, and the spirit of the remnant of all the people; and they came in and did the works on the house of the Lord Almighty

Hag 1:14 (quotation, high confidence)

Notes and citation

Summary: God stirs up the leaders and the people to work on the temple.

Lemma: Hag 1:14; the quotation continues in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 10.1.14 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-14). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-14

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

10.1.15PG 81

α΄. ε Τῇ τετράδι καὶ εἰκάδι τοῦ μηνὸς τοῦ ἔκτου, ν» Ἑντεῦθεν σαφῶς μεμαθήκαμεν, ὡς εὐθὺς προαιρού- μενο! τὰ ἀγαθὰ τῆς θείας ἐπικουρίας τυγχάνομεν " καὶ τὰρ οὗτοι νεύσαντες ἐπὶ τὸ χρεῖττον τῆς ὑεία; συμπνοίας ἀπέλαυσαν, καὶ προθυμοτέρους αὐτοὺς ἡ θεία χάρις εἰργάσατο ὡς τὴν ἀρχὴν τῆς οἰκοδὸμίας ποιήσασθαι τῇ τετράδι καὶ εἰκάδι τοῦ μηνὸς, ἐν ὃὲ τῇ νουμηνίᾳ τὴν προφητείαν ἐδέξαντο. Εἶτα πάλιν ἐν τῷ ἑθδόμῳ μηνὶ παρεγγυὰ ὁ Δεσπότης τῷ προτἧτη ταῦτα πρὺς αὑτοὺς διαπορθμεῦσαι τὰ ῥήματα. « Τίς ἐξ ὑμῶν, ὃς εἶδε τὸν οἶκον τοῦτον ἐν τῇ δόξῃ αὐτοῦ τῇ ἔμπροσθεν, καὶ πῶς ὑμεῖς βλέπετε αὐτὸν νῦν καθὼς οὐκ ὁ ὑπάρχοντα ἐνώπιον ὑμῶν; » Πῶ; ἀνἐχεσθε μεμνημένοι τῖῖς προτέρας αὑτοῦ περιφανείας τε καὶ λαμπρότητος, ὁρᾷν αὐτὸν τοσαύτῃ χατεγόμενὴν ἐρημίᾳ; εἴπερ ἄρα τινές εἰσιν ἐξ ὑμῶν ἐξ

a΄. e Tę̄ tetradi kai eikadi tou mēnos tou ektou, n» Henteuthen saphōs memathēkamen, hōs euthys proairou- meno! ta agatha tēs theias epikourias tynchanomen " kai tar houtoi neusantes epi to chreitton tēs hyeia? sympnoias apelausan, kai prothymoterous autous hē theia charis eirgasato hōs tēn archēn tēs oikodomias poiēsasthai tę̄ tetradi kai eikadi tou mēnos, en hoe tę̄ noumēnią tēn prophēteian edexanto. Eita palin en tǭ hethdomǭ mēni parengya ho Despotēs tǭ protētē tauta prys hautous diaporthmeusai ta rhēmata. « Tis ex hymōn, hos eide ton oikon touton en tę̄ doxę̄ autou tę̄ emprosthen, kai pōs hymeis blepete auton nyn kathōs ouk ho hyparchonta enōpion hymōn? » Pō? anechesthe memnēmenoi tiis proteras hautou periphaneias te kai lamprotētos, horąn auton tosautę̄ chategomenēn erēmią? eiper ara tines eisin ex hymōn ex

1. on the twenty-fourth day of the sixth month." From this we have learned clearly that as soon as we choose [what is better] we obtain the good things of divine help; for these too, turning toward the better, enjoyed the divine cooperation, and the divine grace made them more eager, so that they made the beginning of the building on the twenty-fourth day of the month, whereas they had received the prophecy on the first of the month. Then again, in the seventh month, the Master enjoins the prophet to carry these words across to them: (3) "Who among you saw this house in its former glory? And how do you see it now, as though it were not there before you?" How do you bear it, remembering its former splendor and brilliance, to see it held in such desolation, if indeed there are some among you from …

Hag 1:15 (quotation, high confidence) · Hag 2:1 (allusion, high confidence) · Hag 2:3 (quotation, high confidence)

Notes and citation

Summary: The people began building within weeks of the prophecy, and God, through Haggai, laments the poverty of the new house compared with the old.

Lemma: Hag 1:15, the end of the date begun in 1:14 (Migne numbers it 2:1; in some editions this half-verse opens chapter 2). Theodoret then paraphrases 2:1–2 and quotes 2:3. Migne's Latin column and footnotes are removed. The section breaks off in mid-sentence.

Notes on the original text

Digital text corrected (Migne's Latin column and footnotes read as Greek letters; Migne's Latin column read as Greek letters): ΤοςΘρΡίδου 5. οἃ απο ραν.. πη) 85., οἱ κι Ουσνδάἀηιοάυμ οἡ μη οὐ] ς ἢ 1115, οἱ ἴῃ ἀοηλ θυ νὸοἵ βίαν οὺαπ ἐὁεἴι.5 οὐν πὶ φοΓΟΙ5, οἱ βϑ] αἴ 6 Π) πὶ οἱ ηΐοἱ ν ας 41 λέγ, Δ ρύπον, τάξει πκδνοῖνον. 7' ἐπὶ πάτα. ὅθ. ἡι Δ. τ: Θαρσεῖτε. ἴῃ Δ. Ἴ5 πάντ, 909. ἰ Α. Το καὶ ἐπὶ, χ. τ. Δ. Α ργῴϊ, καὶ ἐπὶ τὸ ἐπί, ἡ ἐν. αἰνίιαν ἀα ἀεβοάυΐ; ἤδη εἴ οἷ αἱ ἈΦ πυθπὴν Α → ; δόμα Διο με δι, οἱ τ γ Ὁ 5 7.» Ὁ αἱ ρὺ- "ὐνεἶθ, οὐ ρσίογοι ὁ}115. ποθ Π δῖσ αὶ ϑρ᾽ ὁμἀοΥ οι νο} 5 δὰ ᾿πο ἀΐοηὶ τὲ δίας 40 10 Το! γεπ5. ὃ, δ. « Εἰ ς ἄδ οὐὕεμ8.9. « οι δῖ, ἔμ α1}}, ἀγβοηπιαη, οἱ το" εἰ ρος οὶ απ πὶ ἃροἱ τοὶ → .

Cite (SBL): Theodoret, Comm. Proph. min. 10.1.15 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-15). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-1-15

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

Preface 10, chapter 2

10.2.4PG 81

ε', ς΄. «Καὶ νῦν χατίσχυΞ Ζοροθάδελ, λέγε: Κύριος, καὶ χατίσχυς Ἰτσοῦ ὁ τοῦ Ἰωσεδὲκ, ὁ ἱερεὺς ὁ μέγας, καὶ χατισχυέτω πᾶς 16 ὁ λαὺς τῆς γῆς, λέγει Κύριος, καὶ ποιεῖτε, διότι ἐγώ εἰμ: μεθ᾽ ὑμῶν, λέγει Κύρις παντοχράτωρ. Καὶ ὃ λόγος μου ΤἼ, δ) διεθέξχην ὑμῖν, ἐξελθόντων ὑμῶν ἐκ γῆς Αἰγύπτου ἴδ, καὶ τὸ “πνεῦμά μου ἐφέστηκεν ἐν μέσῳ ὑμῶν. ν» Πᾶσαν ἑᾳστώνην καὶ δειλίαν ἀποσεισάμενοι, δέξαδθε τὴν παρ᾽ ἐμοῦ χορηγουμένην ὑμῖν ἰσχὺν, κἀμὲ διὰ τῆς νομοθεσίας ὑμῖν συνεῖναι πιστεύοντες, καὶ τοῦ παναγίου Πνεύμᾶτος προμηθεῖσθαι ὑμῶν τὴν χάριν. Καὶ ἐπειδὴ πολλὰ ἣν τὰ κωλύματα, καὶ πενία, καὶ τῶν ἀνα; καίων ἣ σπάνις, καὶ τῶν ἀστυγειτόνων αἱ πρησθδολοσὶ, « Θαρσεῖτε, (ζ᾽, η΄.) Διότι τάδε λέγει Κύριος παντοχράτωρ᾽ Ἔτι ἅπαξ ἐγὼ σείω Τ᾽ τὸν οὐρανὸν, καὶ τὴν Υἷἣν, καὶ τὴν θάλασσαν, καὶ τὴν ξηράν. Καὶ συσσείτω πάντα τὰ ἔθνη, καὶ ἥξει τὰ ἐχλεχτὰ πάντων τῶν ἐθνῶν, καὶ πλήσω τὸν οἶκον τοῦτον δύξη-:, λέγεϊ Κύρ'οξ παντοχράτωρ. ν Περὶ τοῦ Γὼγ καὶ Μαγὼγ προαγορεύει, οἷς ϑουληθεῖσιν ἐπιστρατεῦσαι κατὰ τῆς Ἱερουσαλὴμ μετὰ πλείστων ἐθνῶν συνεχώρησε, καὶ κατ᾿ ἀλλήλων αὐτοὺς ὁπλίσας, ὑπ᾽ ἀλλέλων αὐτοὺς ἢ ἀναιρεθῆναι πεποίηκε, καὶ τὸν ἐχείνων πλοῦτον τοῖς οἰκοδομοῦσι παρέσχε. Καὶ θεραπεύων τῶν ἀκουόντων τὴν ἀκοὴν,

e', s΄. «Kai nyn chatischyX Zorothadel, lege: Kyrios, kai chatischys Itsou ho tou Iōsedek, ho hiereus ho megas, kai chatischyetō pas 16 ho laus tēs gēs, legei Kyrios, kai poieite, dioti egō eim: meth᾽ hymōn, legei Kyris pantochratōr. Kai ho logos mou TI, d) diethexchēn hymin, exelthontōn hymōn ek gēs Aigyptou id, kai to “pneuma mou ephestēken en mesǭ hymōn. n» Pasan heąstōnēn kai deilian aposeisamenoi, dexadthe tēn par᾽ emou chorēgoumenēn hymin ischyn, kame dia tēs nomothesias hymin syneinai pisteuontes, kai tou panagiou Pneumatos promētheisthai hymōn tēn charin. Kai epeidē polla hēn ta kōlymata, kai penia, kai tōn ana? kaiōn hē spanis, kai tōn astygeitonōn hai prēsthdolosi, « Tharseite, (z᾽, ē΄.) Dioti tade legei Kyrios pantochratōr᾽ Eti hapax egō seiō T᾽ ton ouranon, kai tēn Huiēn, kai tēn thalassan, kai tēn xēran. Kai sysseitō panta ta ethnē, kai hēxei ta echlechta pantōn tōn ethnōn, kai plēsō ton oikon touton dyxē-:, legeï Kyr'ox pantochratōr. n Peri tou Gōg kai Magōg proagoreuei, hois ϑoulētheisin epistrateusai kata tēs Hierousalēm meta pleistōn ethnōn synechōrēse, kai kat᾿ allēlōn autous hoplisas, hyp᾽ allelōn autous ē anairethēnai pepoiēke, kai ton echeinōn plouton tois oikodomousi paresche. Kai therapeuōn tōn akouontōn tēn akoēn,

4–5. "And now be strong, Zerubbabel, says the Lord; and be strong, Jesus son of Josedek, the great priest; and let all the people of the land be strong, says the Lord, and work; for I am with you, says the Lord Almighty. And my word which I covenanted with you when you came out of the land of Egypt, and my Spirit, stands in your midst." Shake off all slackness and cowardice, and receive the strength I supply to you, believing that I am with you through the legislation and that the grace of the all-holy Spirit watches over you. And since the hindrances were many (poverty, the lack of necessities, and the attacks of the neighbors), "Take courage. (6–7) For thus says the Lord Almighty: Once more I will shake the heaven and the earth and the sea and the dry land. And I will shake all the nations together, and the choice things of all the nations will come, and I will fill this house with glory, says the Lord Almighty." He is foretelling about Gog and Magog, whom, when they wished to march against Jerusalem with very many nations, he allowed to do so, and, arming them against one another, made them be destroyed by one another, and gave their wealth to the builders. And healing the hearing of his hearers,

Hag 2:4 (quotation, high confidence) · Hag 2:5 (quotation, high confidence) · Hag 2:6 (quotation, high confidence) · Hag 2:7 (quotation, high confidence) · Ezek 38:2 (allusion, medium confidence)

Notes and citation

Summary: God encourages the builders with his presence and Spirit, and Theodoret reads the shaking of the nations as the defeat of Gog and Magog, whose wealth went to the temple.

Lemma: Hag 2:4–5; Theodoret goes on to 2:6–7. He applies the shaking of the nations to Gog and Magog (Ezek 38–39), whose defeat he places in the time of the second temple; this is his own reading. The sentence continues in the next section.

Cite (SBL): Theodoret, Comm. Proph. min. 10.2.4 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-2-4). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-2-4

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

10.2.8PG 81

θ΄. « Ἐμὸν, φησὶ, τὸ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, λέγει Κύριος παντοχράτωρ. ν Οὐκ ἀλλότρια σφετερίξομαι, ἀλλὰ τὰ ἐμαυτοῦ πάλιν ἀπολαμδάνω" Ὁ ἔδωκα αὑτοῖς τὸν πλοῦτον φιλοτιμίᾳ χρησάμενος, καὶ ἐπειδὴ τὸν χορηγὸν οὐκ ἔγνωσαν, τῶν δωρεῶν ἐνδ:τ. « Καὶ ἔσταιϑ' ἡ δόξα τοῦ οἴχου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην, λέγει Κύριος παντοχράτωρ. » Οὐ τῷ μεγέθει καὶ τῷ κάλλει τῆς οἰκοδομίας λέγει τὸν οἶκον ἐνδοξότερον ἔσεσθαι, ἀλλὰ τῷ τρόπῳ τῆς τῶν ἐθνῶν ἀναιρέσεως " πάντοσε γὰρ τῆς φήμης διαδραμούσης, ἐδείχθη τοῦ Θεοῦ τῶν ὅλων τὸ κράτος. Διὸ σεισμὸν οὐρανοῦ, καὶ γῆς, καὶ θαλάσσης τὸ γεγενημένον καλεῖ ὡς πάντων ἐχπληττομένων, καὶ ὑπὸ τοῦ θαύματο; διεγειρομένων εἰς ὑμνῳδίαν, οὐ μόνον τῶν Α τὴν ἤπειρον οἰκούντων, ἀλλὰ καὶ τῶν ἐν ταῖς νήσοις βιοτεύειν προαιρουμένων. πρὸς δὲ τούτοις καὶ τῶν ἀοράτων δυνάμεων, αἷ τὸν αἰθέρα καὶ αὐτὸν περιτολοῦσι τὸν οὐρανόν. «ε Καὶ ἐν τῷ τόπῳ τούτῳ δώτω εἰρήνην, λέγει Κύριος παντοχράτωρ᾽᾿ καὶ εἰρήνην ψυχῆς εἰς περιποίησιν παντὶ τῷ χτίζοντι, τοῦ ἀναστῆσαι τὸν ναὸν τοῦτον. » Οὐ γὰρ μόνον τοὺς ἀνθρωπείους καταπαύσω πολέμους, ἀλλὰ καὶ τὴν θείαν αὐτοῖς χαριοῦμα: εἰρήνην, ἣ ταῖς ψυχαῖς προξενεῖ σωτηρίαν" τοῦτα δὲ ἔσται τοῖς οἰχοδομοῦτι μισθός " πάλιν ἐν τῷ ἐννάτῳ μηνὶ, προστάττεται ὑπὸ τοῦ Θεοῦ τῶν ὅλων ὁ προφήτης ἐπερωτῆσαι τοὺς ἱερέας, εἰ τὸ ἁγιχσθὲν ἱμάτιον ὑπὸ θυσίας ἱερᾶς ἁγιάξειν ἀπόχρη τὰ πελάξζοντα " οἷον ἢ δ᾽ ἄρτον, ἢ οἶνον, ἣ ἔλαιον, ἢ ἄλλο τι τῶν τοιούτων, Εἶτα τῶν ἱερέων ἀποφτ σάυτων, πυνθάνεσθαι πάλιν κελεύεται, εἰ μια(ομολογησάντων δὲ τοῦτο τῶν ἱερέων, πρηστάττεται εἰπεῖν ὁ προφήτης ταῦτα. « Οὕτως ὁ λαὺς οὗτος, καὶ οὔτως «Ὁ ἔθνος τοῦτο ἐνώπιόν μου, λέγει Κύριος " καὶ οὕτω; πάντα τὰ ἔργα τῶν χειρῶν αὐτῶν - καὶ ὃ: ἐχν ἐγγίσῃ, ἐκεῖ μιανθέσεται. ν» Καθάπερ, φησὶ, «ὃ ἁγιασῦὲν ἱμάτιον ἁγιάξειν μὲν ἄλλο τι τῶν πελαζόντων οὐ δύναται, ὑπὸ ὃὲ τῶν κατὰ τὸν δ' νόμον ἀκαθάρτων πλησιαζόντων μιαίνεται " οὕτω; ὁ λαὸς τος ὠφέλειαν ἀπὸ τῶν ἁγίων διὰ καχεξίαν οὐδεμίαν πειρώμενος. Εἶτα καὶ τὰς αἰτίας αὐτῶν διδάσκει. ε« Ἕνεχεν τῶν λημμάτων αὐτῶν τῶν ὀρθρινῶν, ὁδυνήσονται δ᾽ ἀπὸ προσώπου τῶν δ᾽ πονηριῶν αὑτῶν" καὶ ἐμισεῖτε ἐν πύλαις ἐλέγχοντας 7,» “Ὅρθρην, φησὶν, ὑπολάμποντος, ἀγαθοῦ μὲν οὐδενὸς ἐποιεῖσθε “τρόνοιαν, τῶν δὲ κακῶν ἐπεμελεῖσθε κερδῶν' δυσμενῶς δὲ περὶ τοὺς ἐλέγχοντας τὴν ὑμετέραν πουγ ρίαν διέχεισθε, οἱ τὰ: πύλας καταλαμβάνοντες, καὶ τοῖς εἰσιοῦσι, “καὶ τοῖς ἐξιοῦσι, τοὺς θείόυς λόγους προσέφερον. ᾿Αλλὰ νῦν γοῦν σὺν ἀχριδείᾳ πάσῃ σχοπήσατε, τένες μὲν ἦτε τῆς οἰκοδομίας ἀμελοῦντες, καὶ ὅσῃ σπάνει τῶν μένοι μέτρα, τὰ δὲ ἐμίση μόγις εὑρίσκοντες, καὶ πεντέχοντα μὲν ἐκ τῶν ληνῶν οἴνου προσδοκῶντες ἀρύεσθαι μετρητὰς, εἴκοσι δὲ μόνους εὑρίσκοντες. Ἐμοῦ διαφόρους ὑμῖν παιδείας ἐπάγοντος, ἀφορίαν, καὶ ἀνεμοφθορίαν, καὶ χάλαζαν ᾿ ἀλλ᾽ ὅμως διὰ τὴν “πολλὴν ὑμῶν ἀναλγησίαν οὐδὲ τῆς παιδείας ἡσθάπόσης εὐετηρίας ἀπολαύσετε μετὰ τὴν τῆς οἰκοδομίας ἀρχὴν" τοσαύτην γὰρ ὑμῖν ἀφθονίαν χυρηγήσω τῶν ἀγαγκαίων, ὡς καὶ αὐτὰ λοιπὸν ἀγνοῆσαι τῆς ἅλω πὰ μέτρα" καὶ τοὺς ὑγροὺς δὲ ὑμῖν ᾿ εὐλογίας παρέξω χαηποὺς, καὶ τῶν ἀκροδρύων τὴν φορὰν χορηγήσω, Καὶ πρὸς τούτοις δὲ, ὦ Ζοροθάξελ, γὰχείνους ἐμπεδώσω τοὺς λόγους, οὖς περὶ τοῦ Γὼγ καὶ … «Καὶ χαταστρέψω θρόνον βασιλέων, καὶ ἐξολοθρεύσω δύναμιν βασιλέων ἐθνῶν», καὶ χαταἵπποι καὶ ἀναδάται αὐτῶν ἕχαστος ἐν ῥομφαίᾳ πρὸς τὸν ἀδελφὸν αὑτοῦ. » ὕλπονον ὑμῖν, φησὶ, παρέξω τὴν νίκην. Παραπληξίᾳ γὰρ αὑτοὺς καὶ φρενοῦλαθείᾳ βαλὼν, κατ᾿ ἀλλήλων ὁπλίσω, ὥστε πάντας ἄρδην σὺν τοῖς ἵπποις ἀναιρεθῆναι. Τὸ δὲ, « Ἔτι ἅπαξ ἐγὼ σείων τὸν οὐρανὸν, καὶ τὴν γῆν, καὶ τὴν θάλασσαν, καὶ τὴν ξηρὰν, » οὐκ ἁπλῶς εἴρηκεν, ἀλλὰ τῆς ἐπὶ τοῦ Σενναχηρεὶμ εὐεργεσίας ἀναμιμνήσκει " καὶ γὰρ ἐκείνοις αἰφνίδιον ἐπαγαγὼν ὄλεθρον, ἅπασαν γὴν καὶ θάλατταν τοῦ φριχώδους ἐνέπλησε διηγήματος. γδ΄. « Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος παντοχράτωρ, λήψομαί σε, Ζοροδάδελ, τὸν τοῦ Σαλαθιὴλ, τὸν δοῦλόν μον, λέγει Κύριος, καὶ θήσομαί σε ὡς σφραγῖδα" διότι σὲ " ἡρέτισα, λέγει Κύριος παντοχράτωρ. » Ἐνταῦθα τοῦ Ἰησοῦ οὐκ ἐμνημόνευσεν, ἀλλὰ μόνου τοῦ Ζοροδάδελ, ἐπειδὴ περὶ πολέμων "" καὶ στρατηγίας ἐποιεῖτο τοὺς λόγους, οὗτος δὲ μόνος τῆς στρατηγίας ἐφρόντιζε, Λέγει τοίνυν ὅτι κατὶ ἐχείγην τὴν ἡμέραν, τῶν ἐθνῶν ἐχείνων ἀναερεθέντων, σὲ τὸν Ζοροδάδε., ὃν εἰς δουλείαν καὶ θεραπείαν ἐξελεξάμην ἐμὴν, περιφανῇ ποιήσω καὶ περίθλεπτον, καὶ διὰ σοῦ τῷ λαῷ παρέξω πᾶσαν ἀσφάλειαν, οἷόν τινι σφραγῖδί σοι κεχρημένος - ἣ γὰρ σφραγὶς καὶ θύραις ἐπιτιθεμένη, καὶ χιδωτίοις, πορίζει πᾶσαν τοῖς ἐναποχειμένοις ἀσφάλειαν. Ἡ μὲν οὖν ἑρμηνεία τῆς προφητείας τὸ τέλος ἐδέξατο. τοῖς οὕτω σαφῶς τεθεσπισμένοις ἐναντίαν διάνοιαν ἐπενεγκεῖν ἐπεχείρησε, φήσας τοῦ Γὼγ καὶ τοῦ Μαγὼγ τὴν στρατείαν οὐδέπω γενέσθαι, ἀλλὰ περὶ τὴν τοῦδε τοῦ αἰῶνος συντέλειαν ἔσεσθαι. Ἰζαὶ οὐ προῦἐσχεν ὁ σοφώτατος τῇ τῆς προφητείας ἀκολουθίᾳ᾽ ὅτι μετὰ τὴν πρόῤῥησιν τῆς ἐχείνων σφαγῆς εὐθὺς ἐπἤγαγεν ὁ προφήτης" «Ἐν τῇ ἡμέρᾳ ἐκείνῃ, λέγει Κύριος παντοχράτωρ, λήψομαί σε Ζοροξάθελ τὸν δοῦλόν μον, λέγει Κύριος, » καὶ τὰ ἑξῆς. ΕἸ μὲν οὖν καὶ ἄλλον τινὰ Ζοροδάδελ ἐν ταῖς οἰκείαις ἀναπλά-τει μυθολογίαις κατ᾽ ἔκεῖνον ἐσόμενον τὸν καιρὸν, τέλειον ἡμῖν ἀναπλάσει τὸν μῦθον " εἰ ὃ οὗτος μόνος ἐστὶ Ζοροθάδελ, ὁ μετὰ τὴν ἐπάνοδον τοῦ λαοῦ Ὁ στατεύσας, ἐπὶ τούτον καὶ ὁ τῶν ἐθνῶν ἐχείνων καταναλώθη στρατὸς, καὶ μετὰ τὸν ἐχείνου ὄλεθρον ἐπίσημος ὁ Ζοροθάδελ ἐγένετο, καὶ περίδλεπτος. Ἔδει δὲ αὑτὸν καὶ τοῦτο συνιδεῖν, ὅτι καὶ διὰ πενίαν τῆς οἰκοδομίας τὴν ἀναθολὴν σχεπτομένοις 5" ὑπἔσχετο τῶν ὅλων ὁ Κύριος ταῦτα συνάξειν τὰ ἔθνη, καὶ τὴν τούτων εὐπορίαν εἰς τὰ τῆς οἰκοδομίας δαπανή ματα χορηγήσειν. Διὸ καὶ ἐπ΄γαγεν " « Ἑμὸν τὺ ἀργύριον, καὶ ἐμὸν τὸ χρυσίον, καὶ μεγάλη ἔσται ἡ δόξα τοῦ οἴχου τούτου ἡ ἐσχάτη ὑπὲρ τὴν πρώτην. » ᾿Αλλὰ τοῦτον ληρεῖν καταλιπόντες, ἡμεῖς τῆς ἀληθείας ἐχώμεθα, καὶ τὸν φιλάνθρωπον ἡμῶν ἱχετεύσωμεν Δεσπότην, δοῦναι καὶ ἡμῖν εἰρήνην, καὶ εἰρήνην ψυχῇς “ἵν᾽ ἐν πᾶσιν αὑτὸν θεραπεύοντες, καὶ τῆς παρ᾽ αὐτοῦ ῥοπῆς ἀπολαύοντες, διαφύγωμεν τὰς τῶν ἀοράτων πολεμίων ἐπιδουλὰς, κατὰ δὲ τοὺς θείους αὐτοῦ πολιτευσάμενοι νόμους, τύχωμεν τῶν ἐπηγγελμένων ἀγαθῶν, χάριτι καὶ φιλανθρωπίᾳ τοῦ Κυρίου ἡμῶν Ἰησοῦ Χριστοῦ, μεθ᾽ οὗ τῷ Πατρὶ ἡ δόξα, σὺν τῷ ἁγίῳ Πνεύματι, νῦν καὶ ἀεὶ καὶ εἰς τοὺς αἰῶνας τῶν αἰώνων. ᾿Αμὴν.

th΄. « Emon, phēsi, to argyrion, kai emon to chrysion, legei Kyrios pantochratōr. n Ouk allotria spheterixomai, alla ta emautou palin apolamdanō" Ho edōka hautois ton plouton philotimią chrēsamenos, kai epeidē ton chorēgon ouk egnōsan, tōn dōreōn end:t. « Kai estaiϑ' hē doxa tou oichou toutou hē eschatē hyper tēn prōtēn, legei Kyrios pantochratōr. » Ou tǭ megethei kai tǭ kallei tēs oikodomias legei ton oikon endoxoteron esesthai, alla tǭ tropǭ tēs tōn ethnōn anaireseōs " pantose gar tēs phēmēs diadramousēs, edeichthē tou Theou tōn holōn to kratos. Dio seismon ouranou, kai gēs, kai thalassēs to gegenēmenon kalei hōs pantōn echplēttomenōn, kai hypo tou thaumato? diegeiromenōn eis hymnǭdian, ou monon tōn A tēn ēpeiron oikountōn, alla kai tōn en tais nēsois bioteuein proairoumenōn. pros de toutois kai tōn aoratōn dynameōn, hai ton aithera kai auton peritolousi ton ouranon. «e Kai en tǭ topǭ toutǭ dōtō eirēnēn, legei Kyrios pantochratōr᾽᾿ kai eirēnēn psychēs eis peripoiēsin panti tǭ chtizonti, tou anastēsai ton naon touton. » Ou gar monon tous anthrōpeious katapausō polemous, alla kai tēn theian autois chariouma: eirēnēn, hē tais psychais proxenei sōtērian" touta de estai tois oichodomouti misthos " palin en tǭ ennatǭ mēni, prostattetai hypo tou Theou tōn holōn ho prophētēs eperōtēsai tous hiereas, ei to hagichsthen himation hypo thysias hieras hagiaxein apochrē ta pelaxzonta " hoion ē d᾽ arton, ē oinon, hē elaion, ē allo ti tōn toioutōn, Eita tōn hiereōn apopht sautōn, pynthanesthai palin keleuetai, ei mia(omologēsantōn de touto tōn hiereōn, prēstattetai eipein ho prophētēs tauta. « Houtōs ho laus houtos, kai outōs «Ho ethnos touto enōpion mou, legei Kyrios " kai houtō? panta ta erga tōn cheirōn autōn - kai ho: echn engisę̄, ekei mianthesetai. n» Kathaper, phēsi, «ho hagiasyen himation hagiaxein men allo ti tōn pelazontōn ou dynatai, hypo hoe tōn kata ton d' nomon akathartōn plēsiazontōn miainetai " houtō? ho laos tos ōpheleian apo tōn hagiōn dia kachexian oudemian peirōmenos. Eita kai tas aitias autōn didaskei. e« Henechen tōn lēmmatōn autōn tōn orthrinōn, hodynēsontai d᾽ apo prosōpou tōn d᾽ ponēriōn hautōn" kai emiseite en pylais elenchontas 7,» “Horthrēn, phēsin, hypolampontos, agathou men oudenos epoieisthe “tronoian, tōn de kakōn epemeleisthe kerdōn' dysmenōs de peri tous elenchontas tēn hymeteran poug rian diecheisthe, hoi ta: pylas katalambanontes, kai tois eisiousi, “kai tois exiousi, tous theious logous prosepheron. ᾿Alla nyn goun syn achrideią pasę̄ schopēsate, tenes men ēte tēs oikodomias amelountes, kai hosę̄ spanei tōn menoi metra, ta de emisē mogis heuriskontes, kai pentechonta men ek tōn lēnōn oinou prosdokōntes aryesthai metrētas, eikosi de monous heuriskontes. Emou diaphorous hymin paideias epagontos, aphorian, kai anemophthorian, kai chalazan ᾿ all᾽ homōs dia tēn “pollēn hymōn analgēsian oude tēs paideias hēsthaposēs euetērias apolausete meta tēn tēs oikodomias archēn" tosautēn gar hymin aphthonian chyrēgēsō tōn agankaiōn, hōs kai auta loipon agnoēsai tēs halō pa metra" kai tous hygrous de hymin ᾿ eulogias parexō chaēpous, kai tōn akrodryōn tēn phoran chorēgēsō, Kai pros toutois de, ō Zorothaxel, gacheinous empedōsō tous logous, ous peri tou Gōg kai … «Kai chatastrepsō thronon basileōn, kai exolothreusō dynamin basileōn ethnōn», kai chataippoi kai anadatai autōn hechastos en rhomphaią pros ton adelphon hautou. » hylponon hymin, phēsi, parexō tēn nikēn. Paraplēxią gar hautous kai phrenoulatheią balōn, kat᾿ allēlōn hoplisō, hōste pantas ardēn syn tois hippois anairethēnai. To de, « Eti hapax egō seiōn ton ouranon, kai tēn gēn, kai tēn thalassan, kai tēn xēran, » ouk haplōs eirēken, alla tēs epi tou Sennachēreim euergesias anamimnēskei " kai gar ekeinois aiphnidion epagagōn olethron, hapasan gēn kai thalattan tou phrichōdous eneplēse diēgēmatos. gd΄. « En tę̄ hēmerą ekeinę̄, legei Kyrios pantochratōr, lēpsomai se, Zorodadel, ton tou Salathiēl, ton doulon mon, legei Kyrios, kai thēsomai se hōs sphragida" dioti se " hēretisa, legei Kyrios pantochratōr. » Entautha tou Iēsou ouk emnēmoneusen, alla monou tou Zorodadel, epeidē peri polemōn "" kai stratēgias epoieito tous logous, houtos de monos tēs stratēgias ephrontize, Legei toinyn hoti kati echeigēn tēn hēmeran, tōn ethnōn echeinōn anaerethentōn, se ton Zorodade., hon eis douleian kai therapeian exelexamēn emēn, periphanę̄ poiēsō kai perithlepton, kai dia sou tǭ laǭ parexō pasan asphaleian, hoion tini sphragidi soi kechrēmenos - hē gar sphragis kai thyrais epitithemenē, kai chidōtiois, porizei pasan tois enapocheimenois asphaleian. Hē men oun hermēneia tēs prophēteias to telos edexato. tois houtō saphōs tethespismenois enantian dianoian epenenkein epecheirēse, phēsas tou Gōg kai tou Magōg tēn strateian oudepō genesthai, alla peri tēn toude tou aiōnos synteleian esesthai. Izai ou proueschen ho sophōtatos tę̄ tēs prophēteias akolouthią᾽ hoti meta tēn prorrhēsin tēs echeinōn sphagēs euthys epēgagen ho prophētēs" «En tę̄ hēmerą ekeinę̄, legei Kyrios pantochratōr, lēpsomai se Zoroxathel ton doulon mon, legei Kyrios, » kai ta hexēs. EI men oun kai allon tina Zorodadel en tais oikeiais anapla-tei mythologiais kat᾽ ekeinon esomenon ton kairon, teleion hēmin anaplasei ton mython " ei ho houtos monos esti Zorothadel, ho meta tēn epanodon tou laou Ho stateusas, epi touton kai ho tōn ethnōn echeinōn katanalōthē stratos, kai meta ton echeinou olethron episēmos ho Zorothadel egeneto, kai peridleptos. Edei de hauton kai touto synidein, hoti kai dia penian tēs oikodomias tēn anatholēn scheptomenois 5" hypescheto tōn holōn ho Kyrios tauta synaxein ta ethnē, kai tēn toutōn euporian eis ta tēs oikodomias dapanē mata chorēgēsein. Dio kai ep΄gagen " « Hemon ty argyrion, kai emon to chrysion, kai megalē estai hē doxa tou oichou toutou hē eschatē hyper tēn prōtēn. » ᾿Alla touton lērein katalipontes, hēmeis tēs alētheias echōmetha, kai ton philanthrōpon hēmōn hicheteusōmen Despotēn, dounai kai hēmin eirēnēn, kai eirēnēn psychę̄s “hin᾽ en pasin hauton therapeuontes, kai tēs par᾽ autou rhopēs apolauontes, diaphygōmen tas tōn aoratōn polemiōn epidoulas, kata de tous theious autou politeusamenoi nomous, tychōmen tōn epēngelmenōn agathōn, chariti kai philanthrōpią tou Kyriou hēmōn Iēsou Christou, meth᾽ hou tǭ Patri hē doxa, syn tǭ hagiǭ Pneumati, nyn kai aei kai eis tous aiōnas tōn aiōnōn. ᾿Amēn.

8. "Mine," he says, "is the silver, and mine is the gold, says the Lord Almighty." I am not appropriating what belongs to others, but taking back my own; I gave them their wealth out of generosity, and since they did not know the giver, [they deserve to be deprived] of the gifts. (9) "And the latter glory of this house will be greater than the former, says the Lord Almighty." He does not say that the house will be more glorious through the size and beauty of the building, but through the manner of the destruction of the nations; for when the report ran everywhere, the might of the God of all was shown. That is why he calls what happened a shaking of heaven, earth, and sea: all were struck with amazement and roused by the wonder to sing hymns, not only those who live on the mainland but also those who have chosen to live in the islands, and besides these the invisible powers that dwell in the ether and in heaven itself. "And in this place I will give peace, says the Lord Almighty, and peace of soul for a possession to everyone who builds, to raise up this temple." For not only will I put an end to human wars, but I will also grant them the divine peace, which brings salvation to souls; and this will be the wage of those who build. Again, in the ninth month, the prophet is commanded by the God of all to ask the priests whether a garment sanctified by a holy sacrifice suffices to sanctify what it touches, such as bread, or wine, or oil, or anything else of the kind. Then, when the priests had said no, he is told to ask again whether …; and when the priests agreed to this, the prophet is commanded to say these things: (14) "So is this people, and so is this nation before me, says the Lord; and so are all the works of their hands; and whoever draws near there will be defiled." Just as, he says, the sanctified garment cannot sanctify anything else that touches it, but is defiled when what is unclean according to the law comes near it, so the people …, gaining no benefit from the holy things because of its bad condition. Then he also teaches the causes: "Because of their early-morning gains they will be pained before the face of their wickedness; and you hated those who reprove in the gates." At dawn, he says, you took thought for nothing good, but busied yourselves with evil gains; and you were hostile toward those who reproved your wickedness, who took their stand at the gates and offered the divine words to those coming in and going out. But now at least consider with all exactness what you were when you neglected the building, and in what want of … measures, barely finding ten, and expecting to draw fifty measures of wine from the presses but finding only twenty, while I brought various chastisements on you: barrenness, blight, and hail; and yet, because of your great insensibility, you did not even perceive the chastisement. … what abundance you will enjoy after the beginning of the building; for I will supply you with such plenty of necessities that you will no longer even know the measures of the threshing floor; I will give you the liquid fruits of blessing and supply the yield of the fruit trees. And besides this, O Zerubbabel, I will confirm those words which [I spoke] about Gog and … (21–22) "… and I will overturn the thrones of kings, and destroy the power of the kings of the nations, and … horses and their riders, each by the sword against his brother." I will give you, he says, a victory without toil. For I will strike them with madness and frenzy and arm them against one another, so that all are utterly destroyed together with their horses. And "Once more I will shake the heaven and the earth and the sea and the dry land" he did not say idly, but he recalls the benefit in the time of Sennacherib; for, bringing sudden destruction on those men, he filled every land and sea with the dreadful story. (23) "On that day, says the Lord Almighty, I will take you, Zerubbabel son of Shealtiel, my servant, says the Lord, and I will make you like a seal; for I have chosen you, says the Lord Almighty." Here he did not mention Jesus but only Zerubbabel, since he was speaking about wars and generalship, and Zerubbabel alone had charge of the generalship. He says, then, that on that day, when those nations have been destroyed, I will make you, Zerubbabel, whom I chose for my service and worship, illustrious and admired, and through you I will provide all security to the people, using you as a kind of seal; for a seal placed on doors and chests provides all security to what is stored inside. The interpretation of the prophecy has thus reached its end. [But someone] has tried to bring a contrary meaning to what has been so clearly prophesied, saying that the campaign of Gog and Magog has not yet happened but will take place at the consummation of this age. This most wise man did not pay attention to the sequence of the prophecy: that right after foretelling their slaughter the prophet went on at once, "On that day, says the Lord Almighty, I will take you, Zerubbabel my servant, says the Lord," and what follows. If, then, he fashions in his own fables another Zerubbabel who is to come at that time, he will make the fable complete for us; but if this is the only Zerubbabel, the one who led the people after their return, it was under him that the army of those nations was consumed, and after its destruction Zerubbabel became illustrious and admired. He ought also to have seen that, since they were considering putting off the building because of poverty, the Lord of all promised to gather these nations and to supply their wealth for the expenses of the building. That is why he added: "Mine is the silver, and mine is the gold, and the latter glory of this house will be greater than the former." But leaving this man to his nonsense, let us hold to the truth, and let us beseech our Master who loves humankind to give us too peace and peace of soul, so that, serving him in all things and enjoying his aid, we may escape the plots of the invisible enemies and, living by his divine laws, obtain the promised good things, by the grace and love for humankind 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.

Textual problem in this passage: see the notes.

Hag 2:8 (quotation, high confidence) · Hag 2:9 (quotation, high confidence) · Hag 2:10 (allusion, high confidence) · Hag 2:12 (allusion, high confidence) · Hag 2:13 (allusion, high confidence) · Hag 2:14 (quotation, high confidence) · Hag 2:16 (allusion, high confidence) · Hag 2:17 (allusion, high confidence) · Hag 2:19 (allusion, high confidence) · Hag 2:21 (quotation, high confidence) · Hag 2:22 (quotation, high confidence) · Hag 2:23 (quotation, high confidence) · Hag 2:6 (quotation, high confidence) · 2 Kgs 19:35 (allusion, medium confidence) · Ezek 38:2 (allusion, medium confidence)

Notes and citation

Summary: God, owner of all silver and gold, will make the second temple's glory greater by destroying the nations that come against it; after the priests' ruling on holiness and uncleanness and the promise of plenty, Theodoret ends Haggai by rejecting a reading that puts Gog and Magog at the end of the age.

Lemma: Hag 2:8; Theodoret goes on to 2:9 (with the LXX addition on peace of soul), paraphrases 2:10–13, quotes 2:14 with the LXX addition, paraphrases 2:15–20, and quotes 2:21–23. Sennacherib: 2 Kgs 19:35. The name of the commentator whose eschatological reading of Gog and Magog Theodoret rejects is lost with the start of the sentence; Theodoret's sarcasm about him is translated as written. Many lines are lost in the scan (…, or supplied by sense in brackets). Migne's footnotes and Latin column are removed.

Notes on the original text

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Topics: Eschatology

Cite (SBL): Theodoret, Comm. Proph. min. 10.2.8 (PG 81; trans. Sophia Scriptura, https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-2-8). (abbreviation not yet checked)

Permanent link: https://sophiascriptura.com/p/theodoret-interpretatio-prophetas-minores/10-2-8

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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.