{"slug":"tlg1750.tlg001","id":"greek:tlg1750.tlg001","title":"De prophetarum vita et obitu (Dorothei recensio)","author":"Vitae Prophetarum","genre":"other","date":"","tradition":"greek","coverage":"none","publication":{"status":"machine-draft","reviewed_by":null,"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","generated":"2026-11-15T00:10:06Z","cost_usd":0.029296},"source":{"registry_id":"greek:tlg1750.tlg001","work_id":"tlg1750.tlg001","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"},"stats":{"passages":58,"english_words":13435,"coptic_letters":0,"commentary_units":338,"commentary_kinds":10,"derived_notes":12,"ambiguities":109,"work_notes":4,"external_links":4,"timeline":4},"summary":{"work":"tlg1750.tlg001","abstract":"The Vitae Prophetarum, in the recension attributed to Dorotheus of Tyre, is a collection of legendary biographies of the Old Testament prophets. It survives in a single Greek recension, likely compiled between the 4th and 6th centuries CE. The work claims to derive from earlier sources but its dating and authorship remain uncertain. It was used in Byzantine hagiographical and liturgical contexts, influencing later menologia and synaxaria. The text includes non-canonical sayings and toponyms, reflecting early Christian exegetical creativity and legendary geography. This edition does not collate manuscript variants or provide a critical apparatus.","historical_context":"The Vitae Prophetarum (Dorothei recensio) is a Greek compilation of prophetic biographies, traditionally attributed to Dorotheus of Tyre, a figure of uncertain historicity. The work likely originated in the Eastern Mediterranean, possibly in Palestine or Syria, between the 4th and 6th centuries CE, a period when hagiographical and apocryphal traditions flourished. It was transmitted in Byzantine monastic and liturgical circles, where it supplemented canonical scripture with legendary details about the prophets' lives, deaths, and burial places. The text's use of non-canonical sayings and obscure toponyms suggests reliance on lost apocryphal traditions or patristic florilegia. Its survival in a single recension indicates limited but persistent circulation, primarily in Greek-speaking Christian communities. The work's influence is seen in later menologia and synaxaria, which incorporated its narratives into the liturgical calendar.","significance":"The Vitae Prophetarum is significant for its role in shaping Byzantine hagiographical and liturgical traditions, providing legendary details about Old Testament prophets that were integrated into the Christian cult of saints. It also preserves early Christian exegetical creativity and apocryphal traditions not found in canonical scripture, offering insights into the development of prophetic legends and their use in resurrection polemic.","timeline":[{"date":"4th–6th c.","event":"Probable compilation of the Vitae Prophetarum in Greek, attributed to Dorotheus of Tyre."},{"date":"6th–10th c.","event":"Transmission and use in Byzantine monastic and liturgical contexts."},{"date":"Medieval period","event":"Influence on later menologia and synaxaria."},{"date":"Modern era","event":"Scholarly study of the work's sources and transmission."}],"relations":[{"work":"Vitae Prophetarum (other recensions)","relation":"Part of a larger corpus of prophetic biographies with variant traditions.","key":"","label":null,"url":null},{"work":"Menologia and Synaxaria","relation":"Influenced by the Vitae Prophetarum in their hagiographical content.","key":"","label":null,"url":null},{"work":"Patristic florilegia","relation":"Shared non-canonical sayings and exegetical expansions.","key":"","label":null,"url":null},{"work":"Apocryphal traditions (e.g., Lives of the Prophets)","relation":"Related to lost or fragmentary apocryphal sources.","key":"","label":null,"url":null},{"work":"Canonical Book of Hosea","relation":"The work adapts and expands upon Hosea's prophecies.","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Vitae Prophetarum","label":"Vitae Prophetarum","url":"https://en.wikipedia.org/wiki/Lives_of_the_Prophets","reason":"General overview of the work and its recensions."},{"key":"wikipedia:Dorotheus of Tyre","label":"Dorotheus of Tyre","url":"https://en.wikipedia.org/wiki/Dorotheus_of_Tyre","reason":"Attributed author of this recension."},{"key":"wikipedia:Menologion","label":"Menologion","url":"https://en.wikipedia.org/wiki/Menologium","reason":"Liturgical collection influenced by the work."},{"key":"wikipedia:Synaxarium","label":"Synaxarium","url":"https://en.wikipedia.org/wiki/Synaxarium","reason":"Another liturgical collection influenced by the work."}],"cautions":["The attribution to Dorotheus of Tyre is uncertain and may be pseudepigraphical.","The dating of the compilation is imprecise, ranging from the 4th to 6th centuries CE.","The work's sources are obscure and may include lost apocryphal traditions.","The single surviving recension limits textual criticism and variant analysis.","Toponyms like Βελεμώθ are otherwise unattested and may be corrupt."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000443,"generated":"2026-11-15T00:10:05Z"},"checks":{"work":"tlg1750.tlg001","status":"pass","blocking":[],"warnings":[],"stats":{"passages":58,"translated":58,"commentary_passages":58,"commentary_units":338,"english_words":13435,"source_letters":53976,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The work survives in a single recension attributed to Dorotheus of Tyre, but the original composition and its transmission history are obscure.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The text claims to derive from earlier sources but its dating is uncertain; likely compiled in the 4th–6th centuries CE, not contemporary with the prophets.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The Vitae Prophetarum was used in Byzantine hagiographical and liturgical contexts, influencing later menologia and synaxaria.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate the numerous manuscript variants or provide a critical apparatus for the Dorothean recension.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"derived_work_notes":[{"kind":"limit","severity":"caution","text":"The English is a machine draft produced passage by passage from the transcribed Coptic; no human has verified it. The commentary is model-written and cites only keys the pipeline could resolve."},{"kind":"register","severity":"info","text":"Register: other in ancient Greek; the English keeps the liturgical formulae and the vocatives rather than normalising them."},{"kind":"structure","severity":"info","text":"Passages: 58 narrative."},{"kind":"caution","severity":"caution","text":"12 passage(s) are fragmentary in the source; the English bridges each break and says so in the note."},{"kind":"source","severity":"info","text":"Source edition: first1k — CC BY-SA 4.0"}],"derived_structure":{"narrative":58},"term_index":[],"citations":{"ed:tlg1750.tlg001":{"label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"Εἰς τὸν Ὠσηέ. Σωζόμενος. \n Οὗτος Ὠσηὲ τῶν ιβʹ προφητῶν ὁ πρῶτος, ἀξιωθεὶς εἰπεῖν περὶ τοῦ δεσπότου Χριστοῦ οὕτως· ὅταν θλίβωσιν, ὀρθρίσουσιν πρός με λέγοντες· δεῦτε ἐπισρέψωμεν πρὸς κύριον τὸν θεὸν ἡμῶν, ὅτι αὐτὸς ἥρπακε καὶ ἰάσεται ἡμᾶς πλήξας, μοτώσει ἡμᾶς, ὑγιάσει ἡμᾶς μετὰ δύο ἡμέρας, ἐν τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστησόμεθα ἐνώπιον αὐτοῦ, καὶ γνωσόμεθα. Ἐκ ταύτης τῆς χρήσεως ὁ ἀπόστολος λέγει Παῦλος τοῖς Κορινθίοις· παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς· οὐκ ἔστιν ἀλλαχόθεν εὑρεῖν. Ἔτι λέγει ὁ προφήτης ἁρμόζων ἐπὶ τοῦ δεσπότου Χριστοῦ· σάρξ μου ἐξ αὐτῶν. Πάλιν λέγει· ἐκύκλωσέ με ἐν ψεύδει Ἐφραὶμ καὶ ἐν ἀσεβείᾳ οἶκος Ἰσραὴλ καὶ Ἰούδα. Νῦν ἔγνω αὐτοὺς ὁ θεός, καὶ λαὸς ἄγιος κεκλήσεται τοῦ θεοῦ ἀπὸ τῆς φυλῆς διὰ τὸν ἐξ αὐτῆς ἀναδεικνύμενον κατὰ σάρκα δεσπότην Χριστόν, λαὸν ἄγιον θεοῦ ὀνομάσας τὸν Ἰούδαν. Ἔτι πάλιν ὁ αὐτὸς προφήτης· ἐκ χειρὸς Ἅιδου ῥύσομαι αὐτούς· ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντρον σου, Ἅιδη; ταύτῃ τῇ χρήσει ἐχρήσατο ὁ ἀπόστολος Παῦλος ἐπὶ τῆς ἀναστάσεως. Οὗτος Ὠσηὲ ἦν ἐκ Βελεμὼθ τῆς φυλῆς Ἰσσάχαρ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ ἐν εἰρήνῃ.","english":"Concerning Hosea. He is preserved.\n\nThis Hosea is the first of the twelve prophets, deemed worthy to speak concerning the Lord Christ as follows: \"When they are distressed, they will rise early and come to me, saying, 'Come, let us return to the Lord our God, for he himself has seized and will heal us, having struck us; he will bandage us, he will heal us; after two days, on the third day, we shall rise before him, and we shall know.'\" From this passage the apostle Paul says to the Corinthians: \"For I delivered to you at the first what I also received, that Christ died for our sins according to the scriptures, and that he was buried, and that he was raised on the third day according to the scriptures; it cannot be found elsewhere.\" The prophet also says, applying it to the Lord Christ: \"My flesh is from them.\" Again he says: \"Ephraim has surrounded me with falsehood, and the house of Israel and Judah with impiety.\" Now God has known them, and a holy people shall be called of God from the tribe because of the Lord Christ who is manifested from it in the flesh, having named Judah a holy people of God. Again the same prophet says: \"I will rescue them from the hand of Hades; where is your justice, Death? where is your sting, Hades?\" The apostle Paul used this passage concerning the resurrection. This Hosea was from Belemoth of the tribe of Issachar and was buried in his own land in peace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σωζόμενος","severity":"info","text":"The opening word Σωζόμενος ('He is preserved') is a standard formula in the Vitae Prophetarum corpus, indicating that the prophet's relics or memory are intact.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν θλίβωσιν ... γνωσόμεθα","severity":"info","text":"The long quotation attributed to Hosea is not a direct biblical verse but a pastiche of prophetic language, possibly from lost apocryphal traditions or a conflation of Hosea 6:1-3 and 13:3.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρέδωκα ... τῇ τρίτῃ","severity":"info","text":"The text claims Paul used this Hosea passage in 1 Corinthians 15:3-4, but the actual Pauline citation refers to scripture generally, not to a specific non-canonical source; this reflects early Christian exegetical creativity.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σάρξ μου ἐξ αὐτῶν","severity":"info","text":"The phrase 'My flesh is from them' is not found in the canonical Book of Hosea; it may derive from a lost variant or a misattribution common in patristic florilegia.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ χειρὸς Ἅιδου ῥύσομαι αὐτούς","severity":"info","text":"The saying 'I will rescue them from the hand of Hades' echoes Hosea 13:14 LXX but is freely adapted; the rhetorical questions to Death and Hades are an expansion typical of early Christian resurrection polemic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βελεμώθ","severity":"info","text":"The toponym Βελεμώθ is otherwise unattested; it may be a corruption of Βαιθλεέμ (Bethlehem) or a local name in Issachar's territory, reflecting the legendary geography of the prophets.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the long Hosea quotation is unclear; it may be a lost apocryphon or a patristic invention.","The toponym Βελεμώθ is uncertain; it could be a scribal error for a known place."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"Εἰς τὸν Ἀμώς. Στερέωσις. Οὗτος ὁ δεύτερος Ἀμὼς καὶ αὐτὸς ἀξιωθεὶς εἰπεῖν περὶ τῆς ἐλεύσεως τοῦ δεσπότου Χριστοῦ οὕτως· διότι ἰδοὺ ἐγὼ στερέων βροντὴν καὶ κτίζων πνεῦμα καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ. Ἔτι λέγει. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαβὶδ τὴν πεπτωκυῖαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ ἀνοικοδομήσω αὐτήν, καθὼς αἱ ἡμέραι τοῦ αἰῶνος, ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη, ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς, λέγει κύριος ὁ ποιῶν ταῦτα. Ταύτης τῆς χρήσεως μέμνηται Ἰάκωβος ὁ ἀπόστολος ἐν ταῖς πράξεσι τῶν ἀποστόλων. Ἀμὼς ἦν ἐκ Θεκουέ, καὶ Ἀμασίας συχνῶς αὐτὸν ἐτυμπάνισε. Τέλος ἀνεῖλεν αὐτὸν ὁ υἱὸς αὐτοῦ ῥοπάλῳ πλήξας τὸν κρόταφον, καὶ ἔτι ἐμπνέων ἦλθεν εἰς τὴν γῆν αὐτοῦ, καὶ μεθ᾽ ἡμέρας δύο ἀπέθανεν, καὶ ἐκεῖ ἐτάφη. Εἰς τὸν Μιχαίαν. Στρατηγός. Οὗτος Μιχαίας ὁ τρίτος ὃς ἠξιώθη καὶ αὐτὸς προειπεῖν περὶ τῆς ἐλεύσεως τοῦ δεσπότου Χριστοῦ καί φησιν· καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθᾶ, ὀλίγιστος εἶ τοῦ εἶναι ἐν χλιάσιν Ἰούδα· ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραήλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῆς ἐξ ἡμερῶν αἰῶνος. Ταύτην τὴν χρῆσιν λαβόντες οἱ ἀρχιερεῖς καὶ γραμματεῖς τῶν Ἰουδαίων Ἡρώδου αὐτοὺς ἀπαιτοῦντος, ποῦ ὁ Χριστὸς γεννᾶται, ἔφησαν, ἐν Βηθλεέμ. Ὅθεν καὶ τοὺς μάγους ἐπὶ τὴν Βηθλεὲμ τότε ἀπέστειλεν. Ἔτι λέγει αὐτὸς ὁ προφήτης·","english":"Concerning Amos. Strengthening. This Amos is the second, and he too was deemed worthy to speak concerning the coming of the Lord Christ as follows: \"For behold, I am strengthening thunder and creating wind and announcing to men his Christ.\" He further says: \"On that day I will raise up the fallen tent of David and rebuild its fallen parts and rebuild it, as in the days of old, so that the remnant of men may seek the Lord, and all the nations upon whom my name has been invoked, says the Lord who does these things.\" This citation is remembered by James the apostle in the Acts of the Apostles. Amos was from Tekoa, and Amaziah frequently beat him with a drumstick. Finally, his son killed him, striking his temple with a club, and while still breathing he came to his own land, and after two days he died, and was buried there.\n\nConcerning Micah. General. This Micah is the third, who was also deemed worthy to foretell concerning the coming of the Lord Christ, and he says: \"And you, Bethlehem, house of Ephrathah, you are very small to be among the delights of Judah; from you will come forth for me to be a ruler in Israel, and his goings forth are from the beginning of the days of old.\" This citation the high priests and scribes of the Jews, when Herod demanded of them where the Christ is born, said, \"In Bethlehem.\" Whence he then sent the Magi to Bethlehem. The prophet himself further says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Στερέωσις","severity":"info","text":"The heading Στερέωσις ('Strengthening') is a structural label for Amos, paralleling the Coptic tradition of assigning such titles to each prophet.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἐγὼ στερέων βροντὴν καὶ κτίζων πνεῦμα καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ","severity":"info","text":"This citation is not a direct biblical verse but a paraphrase or apocryphal saying attributed to Amos, reflecting the work's tendency to invent prophetic testimonies.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταύτης τῆς χρήσεως μέμνηται Ἰάκωβος ὁ ἀπόστολος ἐν ταῖς πράξεσι τῶν ἀποστόλων","severity":"info","text":"The text claims James the apostle cited this Amos passage in Acts, but no such citation appears in the canonical Acts; this may refer to a lost apocryphal tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμὼς ἦν ἐκ Θεκουέ, καὶ Ἀμασίας συχνῶς αὐτὸν ἐτυμπάνισε","severity":"info","text":"Amos's origin from Tekoa and conflict with Amaziah are known from the biblical book of Amos (Amos 1:1, 7:10-12), but the detail of beating with a drumstick is legendary.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Μιχαίαν. Στρατηγός","severity":"info","text":"The heading Στρατηγός ('General') for Micah is another structural label, continuing the pattern of assigning a symbolic title to each prophet.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταύτην τὴν χρῆσιν λαβόντες οἱ ἀρχιερεῖς καὶ γραμματεῖς τῶν Ἰουδαίων Ἡρώδου αὐτοὺς ἀπαιτοῦντος","severity":"info","text":"The text links Micah's prophecy to Herod's inquiry and the Magi's journey, a tradition not found in the New Testament but common in later Christian legend.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Amos citation is unclear; it may be a lost apocryphon or a free composition. The claim about James in Acts is not verifiable from canonical scripture."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"αὐτὸς ἐπιστέψει καὶ οἰκτειρήσει ἡμᾶς, καταδύσει τὰς ἁμαρτίας ἡμῶν καὶ ἀποῤῥίψει εἰς τὰ βάθη τῆς θαλάσσης πάσας τὰς ἀδικίας ἡμῶν, δώσει, εἰς ἀλήθειαν τῷ Ἰακώβ, ἔλεος τῷ Ἀβραάμ, καθότι ὤμοσε τοῖς πατράσιν ἡμῶν κατὰ τὰς ἡμέρας τὰς ἔμπροσθεν. Μιχαίας ἦν ἀπὸ Μορασθὴ ἐκ φυλῆς Ἐφραΐμ. Πολλὰ ποιήσας τῷ Ἀχαὰβ ὑπὸ Ἰωρὰμ τοῦ υἱοῦ αὐτοῦ ἀνηρέθη ἐν κρημνῷ, ὅτι ἤλεγχεν αὐτὸν ἐπὶ ταῖς ἀσεβαίαις τῶν πατέρων αὐτοῦ· καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ μόνος, σύνεγγυς πολυανδρίου Ἐνακείμ.","english":"he will crown and have mercy on us, he will submerge our sins and cast all our injustices into the depths of the sea, he will give truth to Jacob, mercy to Abraham, inasmuch as he swore to our fathers in the days before. Micah was from Morasthi, of the tribe of Ephraim. Having done many things for Ahab, he was killed by Jehoram, his son, by being thrown from a precipice, because he reproached him for the impieties of his fathers; and he was buried in his own land alone, near the polyandrion of Enakim.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αὐτὸς ἐπιστέψει καὶ οἰκτειρήσει ἡμᾶς","severity":"info","text":"The subject 'he' refers to God or the Lord Christ, continuing the prophetic speech of Amos from the previous passage.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πολυανδρίου Ἐνακείμ","severity":"info","text":"'Polyandrion' denotes a common burial ground or cemetery; 'Enakim' likely refers to the Anakim, a race of giants in biblical tradition (cf. Deut 2:10–11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαίας ἦν ἀπὸ Μορασθὴ ἐκ φυλῆς Ἐφραΐμ","severity":"info","text":"Micah is identified as from Moresheth (Morasthi) in the tribe of Ephraim, consistent with the biblical prophet Micah (cf. Jer 26:18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὸ Ἰωρὰμ τοῦ υἱοῦ αὐτοῦ ἀνηρέθη ἐν κρημνῷ","severity":"info","text":"The account of Micah's death by Jehoram (Joram) is not found in the Bible; it reflects a hagiographic tradition, possibly from Jewish or Christian legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Μιχαίας ἦν ἀπὸ Μορασθὴ","severity":"info","text":"This passage transitions from a prophetic oracle (attributed to Amos) to a biographical notice about Micah, following the work's pattern of prophet vitae.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποῤῥίψει","severity":"caution","text":"The Greek text has a scribal mark (ῤ) indicating a possible correction or variant; the intended verb is likely ἀπορρίψει ('will cast away').","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' in the opening clause is ambiguous: it could be God or the Lord Christ, but the context of Amos's prophecy suggests a divine subject.","The phrase 'πολυανδρίου Ἐνακείμ' is unclear: 'Enakim' may refer to a place or a people; the translation assumes the Anakim."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"Εἰς τὸν Ἰωήλ. Αὐθαίρετος ἰσχύς. \n Οὗτος Ἰωὴλ ὁ προφήτης καὶ αὐτὸς ἀξιωθεὶς προειπεῖν περὶ τοῦ κατὰ τὸν δεσπότην Χριστὸν μυστηρίου· φησὶ γὰρ οὕτως· καὶ ἔσται μετὰ ταῦτα, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται, καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ. Ὁ ἥλιος μεταστραφήσεται εἰς σκότος, ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῖν τὴν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. Καὶ ἔσται· πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου, σωθήσεται. \n Ταύτης τῆς χρήσεως μέμνηται ὁ μακαρίτης Πέτρος ἐν ταῖς πράξεσι τῶν ἀποστόλων πληρουμένης, ὅτε ἡ κάθοδος τοῦ ἁγίου πνεύματος ἐπὶ τοὺς ἀποστόλους ἐν τῇ ἡμέρᾳ τῆς Πεντεκοστῆς ἐγένετο. \n Ἰωὴλ ἐκ γῆς ἦν τοῦ Ῥουβὴν ἀγροῦ τοῦ Βεθομορῶν, καὶ ἀπέθανεν ἐν εἰρήνῃ καὶ ἐκεῖ ἐτάφη.","english":"Concerning Joel. Self-willed strength.  \nThis Joel the prophet was also deemed worthy to foretell concerning the mystery of the Lord Christ; for he speaks thus: And after these things, I will pour out from my spirit upon every flesh, and your sons and your daughters will prophesy, and your elders will be dreamt with dreams, and your young men will see visions, and upon my male servants and upon my female servants in those days I will pour out from my spirit, and I will give portents in the heaven above and on the earth: blood and fire and a vapor of smoke. The sun will be turned into darkness, the moon into blood before the great and manifest day of the Lord comes. And it will be: everyone who calls upon the name of the Lord will be saved.  \nThis testimony is recalled by the blessed Peter in the Acts of the Apostles as being fulfilled, when the descent of the Holy Spirit upon the apostles took place on the day of Pentecost.  \nJoel was from the land of the tribe of Reuben, from the field of Bethomoron, and he died in peace and was buried there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Αὐθαίρετος ἰσχύς","severity":"info","text":"The phrase 'Αὐθαίρετος ἰσχύς' (self-willed strength) is a cryptic heading for the Joel entry, likely a gloss on his prophetic character or the voluntary nature of divine power.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἔσται μετὰ ταῦτα, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα","severity":"info","text":"This extended quotation is not a direct citation from the canonical Book of Joel but a pseudepigraphal expansion, possibly from a lost apocryphon or oral tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταύτης τῆς χρήσεως μέμνηται ὁ μακαρίτης Πέτρος ἐν ταῖς πράξεσι τῶν ἀποστόλων","severity":"info","text":"The text claims that the blessed Peter recalls this testimony in the Acts of the Apostles as fulfilled at Pentecost. This likely refers to Acts 2:17-21, though the wording differs; the author may be conflating Joel 2:28-29 with a non-canonical source.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἰωὴλ ἐκ γῆς ἦν τοῦ Ῥουβὴν ἀγροῦ τοῦ Βεθομορῶν","severity":"info","text":"Joel is said to be from the land of the tribe of Reuben, from the field of Bethomoron. This toponym is otherwise unattested and may be a corruption or local tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The entry follows a tripartite structure: a cryptic heading, a long prophetic oracle attributed to Joel, and a brief biographical notice including tribal origin and peaceful death.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the extended oracle is unclear; it may be a pseudepigraphal expansion or a conflation of Joel 2:28-29 with other traditions.","The toponym 'Bethomoron' is not identified in known sources."],"confidence":"medium","notes":[]},{"i":5,"ref":"p5","source":"Εἰς τὸν Ἀβδιοῦ. Δουλεύων κυρίῳ. \n Οὗτος Ἀβδιοῦ πέμπτος φησὶ καὶ αὐτὸς ἀξιωθεὶς εἰπεῖν περὶ τοῦ κατὰ Χριστὸν μυστηρίου οὕτως· διότι ἐγγὺς ἡμέρα κυρίου ἐπὶ πάντα τὰ ἔθνη. Εἴρηται μὲν κατὰ τὸ πρόχειρον ἐπὶ τῶν Σκυθῶν, τουτέστι τοῦ Γὼγ καὶ Μαγώγ· κυριώτερον δὲ ἁρμόζει ἐπὶ τοῦ δεσπότου Χριστοῦ· ἐπιφέρει γὰρ μετ᾽ ὀλίγα· ἐν δὲ τῷ ὄρει Σιὼν ἔσται ἡ σωτηρία. \n Ἀβδιοῦ ἦν ἐκ γῆς Συχὲμ ἀγροῦ Βιθαχαράμ. Οὗτος ἦν μαθητὴς Ἠλία, καὶ πολλὰ ὑπομείνας δι᾽ αὐτὸν περισώζεται. Οὗτος ἦν ὁ τρίτος πεντηκόνταρχος, οὗ ἐφείσατο Ἠλίας, καὶ κατέβη πρὸς Ὀχοζίαν, καὶ μετὰ ταῦτα ἀπολιπὼν λειτουργίαν τοῦ βασιλέως προεφήτευσεν καὶ ἀπέθανε ταφεὶς μετὰ τῶν πατέρων αὐτοῦ.","english":"Concerning Obdias. Serving the Lord.  \nThis Obdias is the fifth to speak, and he too was deemed worthy to speak concerning the mystery of the Lord Christ, thus: For the day of the Lord is near upon all the nations. It is said, according to the surface meaning, concerning the Scythians, that is, Gog and Magog; but more properly it applies to the Lord Christ; for he adds a little later: And in Mount Zion shall be salvation.  \nObdias was from the land of Sychem, from the field of Bethacharam. He was a disciple of Elias, and having endured much for his sake, he is preserved. He was the third pentekontarchos, whom Elias spared, and he went down to Ochozias, and after that, having abandoned the service of the king, he prophesied and died, buried with his fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀβδιοῦ","severity":"info","text":"The Greek form Ἀβδιοῦ (genitive) corresponds to the Hebrew name Obadiah. The English draft renders it as 'Obdias', a Latinized form.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγγὺς ἡμέρα κυρίου ἐπὶ πάντα τὰ ἔθνη","severity":"info","text":"This phrase echoes Obadiah 1:15 (LXX): 'ἐγγὺς ἡμέρα κυρίου ἐπὶ πάντα τὰ ἔθνη'. The text interprets it as referring to Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γὼγ καὶ Μαγώγ","severity":"info","text":"Gog and Magog are apocalyptic figures from Ezekiel 38–39 and Revelation 20:8, often associated with the Scythians in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πεντηκόνταρχος","severity":"info","text":"A πεντηκόνταρχος was a military officer commanding fifty men. The text identifies Obadiah as the third such officer spared by Elijah, a detail from 1 Kings 19:19 (LXX).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows a two-part structure: first, a christological interpretation of Obadiah's prophecy; second, a biographical notice about Obadiah's origin, discipleship under Elijah, and death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The identification of Obadiah as a disciple of Elijah and a pentekontarchos is unique to this tradition, not found in the biblical text, and reflects hagiographic expansion.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Βιθαχαράμ' (Bethacharam) is otherwise unattested and may be a corruption or variant of a known place name.","The phrase 'περισώζεται' ('is preserved') is ambiguous: it may mean Obadiah survived persecution or that his memory is preserved."],"confidence":"high","notes":[]},{"i":6,"ref":"p6","source":"Εἰς τὸν Ἰωνᾶν. Δέησις κυρίου, ὁ αὐτὸς βαπτιστής. \n Οὗτος Ἰωνᾶς ἕκτος, ὃς οὐ διὰ λόγων, ἀλλ᾽ ἔργῳ καὶ τύπῳ προεμήνυσε τὴν ἀνάστασιν τοῦ Χριστοῦ. Φησὶ γὰρ ὁ κύρίος· ὥσπερ Ἰωνᾶς ἔμεινεν ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας· ὥσπερ γὰρ τὸ κῆτος ἀδιάφθορον ἐξήμεσε τὸν Ἰωνᾶν, οὕτω καὶ ὁ τάφος τὸν δεσπότην ἐξήμεσε εἰς κρείττονα ζωήν. \n Ἰωνᾶς ἦν ἐκ γῆς Καριαθμαοῦς πλησίον Ἀζώτου, πόλεως Ἑλλήνων κατὰ θάλασσαν, καὶ ἐκβρασθεὶς ἐκ τοῦ κήτους, καὶ ἀπελθὼν εἰς Νινευῆ, ἀνακάμψας οὐκ ἔμεινεν εἰς τὴν γῆν αὐτοῦ, ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησε τὴν Σούρ, χώραν ἀλλοφύλων ἐθνῶν. Ἔλεγε γὰρ ὅτι· οὕτως ἀφελῶ τὸ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ Νινευῆ πόλεως τῆς μεγάλης, ἥν τότε Ἠλίας ἐλέγχων καὶ τὸν οἶκον χαὰβ, καὶ καλέσας λιμὸν ἐπὶ τὴν γῆν ἔφυγε. Καὶ ἐλθὼν ηὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς καὶ ἔμεινε παρ᾽ αὐτοῖς· οὐ γὰρ ἠδύνατο μένειν μετὰ ἀπεριτμήτων· καὶ ηὐλόγησεν αὐτήν. Θανόντα τὸν Ἰωνᾶν πάλιν ἤγειρεν ἐκ νεκρῶν ὁ θεὸς διὰ τοῦ Ἠλία· ἠθέλησε γὰρ δεῖξαι αὐτῷ, ὅτι οὐ δύναται ἀποδρᾶσαι θεόν. Καὶ ἀναστὰς Ἰωνᾶς μετὰ τὴν λιμὸν ἦλθεν ἐν γῇ Ἰούδᾳ, καὶ ἀποθανοῦσαν τὴν μητέρα αὐτοῦ κατὰ τὴν ὁδὸν ἔθαψεν αὐτὴν ἐχόμενα τῆς Λιβάνου βαλάνου. Ἐν γῇ Σαὰρ ἀπέθανεν, καὶ ἐτάφη ἐν σπηλαίῳ Κενεζέου κριτοῦ γενομένου μιᾶς φυλῆς ἐν ἡμέραις τῆς ἀναρχίας. Καὶ ἔδωκε τέρας ἐπὶ Ἱερουσαλὴμ καὶ ὅλην τὴν γῆν· ὅτε ἴδωσι λίθον βοῶντα οἰκτρῶς, ἐγγίζει τὸ τέλος, καὶ ὅτε ἴδωσι ἐν Ἱερουσαλὴμ πάντα τὰ ἔθνη, τότε ἡ πόλις ἀφανισθήσεται.","english":"Concerning Jonah. Supplication of the Lord, the same Baptist.  \nThis Jonah is the sixth, who not by words, but by deed and type foretold the resurrection of Christ. For the Lord says: just as Jonah remained in the belly of the whale three days and three nights; for just as the whale vomited Jonah undamaged, so also the tomb vomited forth the Lord into a better life.  \nJonah was from the land of Kariathmaous near Azotus, a city of Greeks by the sea, and having been cast out from the whale, and having gone to Nineveh, upon returning he did not remain in his own land, but taking his mother he settled in Sur, a country of foreign nations. For he said: thus I will remove my disgrace, because I lied in prophesying against the city of Nineveh the great, which at that time Elijah, while rebuking and the house of Chaab, and having called a famine upon the land, fled. And having come, he found the widow with her son and stayed with them; for he was not able to remain with the uncircumcised; and he blessed her. When Jonah died, God again raised him from the dead through Elijah; for he wished to show him that he cannot flee from God. And having risen, Jonah after the famine came to the land of Judah, and when his mother died along the way, he buried her near the Libanus oak. He died in the land of Saar, and was buried in the cave of Kenezeou, who was a judge of one tribe in the days of the anarchy. And he gave a sign over Jerusalem and the whole land: when they see a stone crying out piteously, the end is near, and when they see in Jerusalem all the nations, then the city will be destroyed.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Δέησις κυρίου, ὁ αὐτὸς βαπτιστής","severity":"info","text":"The heading 'Supplication of the Lord, the same Baptist' identifies Jonah with John the Baptist, a typological link common in early Christian prophecy collections.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὥσπερ Ἰωνᾶς ἔμεινεν ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας","severity":"info","text":"This echoes Matthew 12:40, where Jesus compares his own death and resurrection to Jonah's three days in the whale.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Καριαθμαοῦς","severity":"info","text":"Kariathmaous is likely a variant of Kiriath-Ma'on or a similar site near Azotus (Ashdod), a Greek city on the Philistine coast.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἠλίας ἐλέγχων καὶ τὸν οἶκον χαὰβ","severity":"info","text":"The mention of Elijah rebuking the 'house of Chaab' (Ahab) and causing a famine parallels 1 Kings 17–18, where Elijah confronts Ahab and brings drought.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀναστὰς Ἰωνᾶς μετὰ τὴν λιμὸν ἦλθεν ἐν γῇ Ἰούδᾳ","severity":"info","text":"The story of Jonah's resurrection by Elijah is not in the biblical book of Jonah; it reflects later hagiographic expansion, possibly from Jewish or Christian legend.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κενεζέου κριτοῦ γενομένου μιᾶς φυλῆς ἐν ἡμέραις τῆς ἀναρχίας","severity":"caution","text":"The reference to 'Kenezeou, a judge of one tribe in the days of the anarchy' is obscure; it may allude to a figure from the period of the Judges, but the name and context are uncertain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Kenezeou' as a judge is unclear; 'anarchy' may refer to the period of the Judges or a later interregnum.","The phrase 'the same Baptist' in the heading may be a scribal addition linking Jonah to John the Baptist, but the syntax is ambiguous."],"confidence":"medium","notes":[]},{"i":7,"ref":"p7","source":"Εἰς τὸν Ναούμ. Παράκλησις. \n Οὗτος Ναοὺμ ἕβδομος ἠξιώθη καὶ αὐτὸς προειπεῖν περὶ τῆς ἀναστάσεως τοῦ δεσπότου Χριστοῦ, καί φησιν· ἑόρταζε Ἰούδα τὰς ἑορτάς σου, ἀπόδος κυρίῳ τὰς εὐχάς σου, διότι οὐ μὴ προσθῶσιν ἔτι τοῦ διελθεῖν εἰς παλαίωσιν. Συντετέλεσται, ἐξῇρται· ἀνέβη ὁ ἐμφυσῶν εἰς πρόσωπόν σου, ὁ ἐξαιρούμενός σε ἐκ θλίψεως. \n Ναοὺμ ἦν ἀπὸ Ἐλκεσεῒ πέραν τοῦ εἰς Βηταβαρὴν ἐκ φυλῆς Συμεών. Οὗτος μετὰ τὸν Ἰωνᾶν τῇ Νινευῇ τέρας ἔδωκεν, ὅτι ἀπὸ ὑδάτων γλυκέων καὶ πυρὸς ὑπογείου ἀπολεῖται· ὃ καὶ γέγονεν. Ἡ γὰρ περιέχουσα αὐτὴν λίμνη κατέκλυσεν αὐτὴν ἐν σεισμῷ καὶ ἀπώλεσε· καὶ πῦρ ἐκ τῆς ἐρήμου ἐπελθὸν τὸ ὑψηλότερον αὐτῆς ἐνέπρησε μέρος· ἀπέθανε δὲ ἐν εἰρήνῃ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ.","english":"Concerning Nahum. Supplication.  \nThis Nahum, the seventh, was also deemed worthy to foretell concerning the resurrection of the Lord Christ, and he says: Celebrate your feasts, Judah; render your vows to the Lord, for they shall no longer be able to pass into decay. It is finished, it is removed; he who blew in your face has ascended, he who delivers you from affliction.  \nNahum was from Elkesei, beyond Bethabara, of the tribe of Simeon. After Jonah, he gave a sign to Nineveh, that it would be destroyed by sweet waters and subterranean fire; which indeed came to pass. For the lake surrounding it inundated it in an earthquake and destroyed it; and fire coming from the desert burned its higher part. He died in peace and was buried in his own land.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰς τὸν Ναούμ. Παράκλησις.","severity":"info","text":"The heading 'Εἰς τὸν Ναούμ. Παράκλησις.' introduces Nahum with the formulaic 'Supplication' (Παράκλησις), which in this recension marks a prophetic prayer or intercession, not a liturgical genre.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑόρταζε Ἰούδα τὰς ἑορτάς σου, ἀπόδος κυρίῳ τὰς εὐχάς σου, διότι οὐ μὴ προσθῶσιν ἔτι τοῦ διελθεῖν εἰς παλαίωσιν. Συντετέλεσται, ἐξῇρται· ἀνέβη ὁ ἐμφυσῶν εἰς πρόσ","severity":"info","text":"The quoted oracle is a free adaptation of Nahum 1:15 (LXX) and 2:1, reworked to support a typological reading of resurrection. The phrase 'he who blew in your face' echoes the Hebrew 'pānîm' (face) in Nahum 2:1.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναοὺμ ἦν ἀπὸ Ἐλκεσεῒ πέραν τοῦ εἰς Βηταβαρὴν ἐκ φυλῆς Συμεών.","severity":"info","text":"Nahum's birthplace 'Elkesei' (Elkosh) is traditionally located in Galilee; 'Bethabara' (Βηταβαρή) is a ford on the Jordan, associated with John the Baptist. The tribe of Simeon is an otherwise unattested detail in the prophet's biography.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Οὗτος μετὰ τὸν Ἰωνᾶν τῇ Νινευῇ τέρας ἔδωκεν, ὅτι ἀπὸ ὑδάτων γλυκέων καὶ πυρὸς ὑπογείου ἀπολεῖται· ὃ καὶ γέγονεν.","severity":"info","text":"The prophecy of Nineveh's destruction by 'sweet waters' and 'subterranean fire' is not biblical; it reflects a post-biblical tradition (cf. Josephus, Ant. 9.11.3) that the city was destroyed by a flood and fire, here moralized as divine punishment.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος Ναοὺμ ἕβδομος ἠξιώθη καὶ αὐτὸς προειπεῖν περὶ τῆς ἀναστάσεως τοῦ δεσπότου Χριστοῦ","severity":"info","text":"Nahum is numbered the seventh prophet in the sequence, following Jonah (the sixth) and preceding Habakkuk (the eighth). This ordering is unique to the Dorothean recension and structures the work as a prophetic chain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡ γὰρ περιέχουσα αὐτὴν λίμνη κατέκλυσεν αὐτὴν ἐν σεισμῷ καὶ ἀπώλεσε· καὶ πῦρ ἐκ τῆς ἐρήμου ἐπελθὸν τὸ ὑψηλότερον αὐτῆς ἐνέπρησε μέρος·","severity":"caution","text":"The description of Nineveh's destruction conflates two separate events (flood and fire) and may be a legendary elaboration; the historical fall of Nineveh (612 BCE) involved a coalition attack, not a natural disaster.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'πέραν τοῦ εἰς Βηταβαρὴν' is ambiguous: it may mean 'beyond the road to Bethabara' or 'beyond Bethabara itself'; the translation 'beyond Bethabara' is adopted.","The source of the 'sweet waters' (ὑδάτων γλυκέων) is unclear—possibly the Tigris or a local lake; the text does not specify."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Εἰς τὸν Ἀμβακούμ. Περίληψις. Οὗτος Ἀμβακοὺμ ὄγδοος καὶ αὐτὸς ἀξιωθεὶς εἰπεῖν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ οὕτως· ἴδετε οἱ καταφροντηταὶ καὶ ἐπιβλέψατε καὶ θαυμάσατε καὶ ἀφανίσθητε, διότι ἐγὼ ἔργον ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται. Ταύτην τὴν χρῆσιν ἁρμοδίως ὁ Παῦλος ἐπὶ τῆς ἀναστάσεως τοῦ δεσπότου Χριστοῦ ἔλαβεν ἐν Ἀντιοχείᾳ τῆς Πισιδίας. Ἀμβακοὺμ ἦν ἐκ φυλῆς Συμεὼν ἐξ ἀγροῦ Βηθιτουχάρ. Οὗτος εἶδε πρὸ τῆς αἰχμαλωσίας περὶ τῆς ἁλώσεως ερουσαλήμ, καὶ ἐπένθησεν. Ναβουχοδονόσορ ὅτε ἦλθεν εἰς Ἱερουσαλήμ, ἔφυγεν εἰς Ὀστρακίνην καὶ ἦν πάροικος ἐν γῇ Ἱσμαήλ. Ὡς δὲ ὑπέστρεψαν οἱ Χαλδαῖοι καὶ οἱ κατάλοιποι οἱ ὄντες εἰς Ἱερουσαλὴμ καὶ κατέβησαν εἰς Αἴγυπτον, ἦν παροικῶν γῆν αὐτοῦ. Καὶ ἐλειτούργει θερισταῖς τοῦ ἀγροῦ αὐτοῦ. Ὡς δὲ ἔλαβε τὸ ἔδεσμα, προεφήτευσε τοῖς ἰδίοις εἰπών· πορεύομαι εἰς γῆν μακρὰν καὶ ταχέως ἐλεύσομαι, εἰ δὲ βραδύνω, ἐνέγκατε τοῖς θερισταῖς. Καὶ γενόμενος ἐν Βαβυλῶνι, καὶ δοὺς τὸ ἄριστον τῷ Δανιὴλ ἐπέστη τοῖς θερισταῖς ἐσθίουσι καὶ οὐδὲν εἶπε τῶν γενομένων. Συνῆκε δὲ ὅτι τάχιον ἐπιστρέψει ὁ λαὸς ἀπὸ Βαβυλῶνος. Καὶ πρὸ δύο ἐτῶν ἀποθνήσκει τῆς ἐπιστροφῆς καὶ ἐτάφη ἐν ἀγρῷ ἰδίῳ μόνος ἐν τῇ Ἰουδαίᾳ. Καὶ περὶ συντελείας τοῦ ναοῦ προεῖπεν, ὅτι ὑπὸ ἔθνος δυτικὸν γενήσεται. Τότε τὸ ἅπλωμά φησι τοῦ Δαβεὶρ καὶ τὰ ἐπίκρανα τῶν δύο στύλων ἀφαιρεθήσονται, καὶ οὐδεὶς γνώσεται ποῦ ἔσονται.","english":"Concerning Habakkuk. Summary. This Habakkuk, the eighth, was also deemed worthy to speak concerning the resurrection of Christ thus: See, you despisers, and look, and marvel, and be confounded, because I am doing a work in your days which you will not believe if someone relates it. Paul fittingly took this passage concerning the resurrection of the Lord Christ in Antioch of Pisidia. Habakkuk was from the tribe of Simeon, from the village of Bethituchar. He saw before the captivity concerning the capture of Jerusalem, and he mourned. When Nebuchadnezzar came to Jerusalem, he fled to Ostrakine and was a sojourner in the land of Ishmael. When the Chaldeans and the remnant who were in Jerusalem returned and went down to Egypt, he was sojourning in his own land. And he served the harvesters of his field. When he took the meal, he prophesied to his own people, saying: I am going to a far land and will quickly return; but if I am delayed, bring the meal to the harvesters. And having been in Babylon, and given the lunch to Daniel, he appeared to the harvesters while they were eating and said nothing of what had happened. He understood that the people would return quickly from Babylon. And two years before the return he dies, and was buried in his own field alone in Judea. And concerning the destruction of the temple he foretold that it would be by a western nation. Then, he says, the veil of the Debir and the capitals of the two pillars will be removed, and no one will know where they will be.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἀμβακούμ. Περίληψις.","severity":"info","text":"The heading 'Concerning Habakkuk. Summary.' marks a new entry in the catalogue, following the pattern of the preceding passage on Nahum.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἴδετε οἱ καταφροντηταὶ καὶ ἐπιβλέψατε καὶ θαυμάσατε καὶ ἀφανίσθητε, διότι ἐγὼ ἔργον ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται.","severity":"info","text":"This quotation is not from the canonical Book of Habakkuk; it is a pseudepigraphal saying attributed to the prophet, used here to support a resurrection typology.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Παῦλος ... ἐν Ἀντιοχείᾳ τῆς Πισιδίας","severity":"info","text":"The reference to Paul using this passage in Pisidian Antioch is unattested in the canonical Acts or Pauline epistles; it likely reflects a local tradition or a lost apocryphal source.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ὀστρακίνην","severity":"info","text":"Ostrakine is a site on the Mediterranean coast of the Sinai Peninsula, known as a place of refuge in Jewish traditions about the Babylonian exile.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ συντελείας τοῦ ναοῦ ... ὑπὸ ἔθνος δυτικὸν γενήσεται","severity":"info","text":"The prophecy of temple destruction by a western nation likely reflects post-70 CE composition, interpreting the Roman conquest as foretold by Habakkuk.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τὸ ἅπλωμά φησι τοῦ Δαβεὶρ καὶ τὰ ἐπίκρανα τῶν δύο στύλων","severity":"info","text":"The veil of the Debir (Holy of Holies) and pillar capitals recall details from 1 Kings 6–7 and Josephus, Jewish War 6.387–391, describing temple furnishings.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Habakkuk quotation is unknown; it may be from a lost apocryphon. The phrase 'τὸ ἅπλωμά φησι τοῦ Δαβεὶρ' is ambiguous: 'ἅπλωμα' could mean 'veil' or 'covering', and 'Δαβεὶρ' refers to the inner sanctuary."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"Αὐτὰ δὲ ἐν τῇ ἐρήμῳ ἀπενεχθήσονται ὑπὸ ἀγγέλου, ὅπου ἐν ἀρχῇ ἐπάγη ἡ σκηνὴ τοῦ μαρτυρίου, καὶ ἐν αὐτοῖς γνωσθήσεται ἐπὶ τέλους κύριος, καὶ φωτίσει τοὺς διωκομένους ὑπὸ τοῦ ὄφεως ἐν σκότει, ὡς ἐξ ἀρχῆς.","english":"These things will be carried into the desert by an angel, to the place where the tent of witness was first set up, and in them the Lord will be known at the end, and he will give light to those persecuted by the serpent in darkness, as in the beginning.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Αὐτὰ","severity":"info","text":"The neuter plural 'these things' likely refers to the preceding prophecy or revelation of Habakkuk, not to physical objects.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"σκηνὴ τοῦ μαρτυρίου","severity":"info","text":"The 'tent of witness' (σκηνὴ τοῦ μαρτυρίου) is the Tabernacle from the Exodus narrative, here located in the desert as the place of divine revelation.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὄφεως","severity":"info","text":"The 'serpent' (ὄφεως) likely alludes to the serpent of Eden or the cosmic serpent of evil, a common figure in apocalyptic and prophetic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὡς ἐξ ἀρχῆς","severity":"info","text":"The phrase 'as in the beginning' (ὡς ἐξ ἀρχῆς) creates an inclusio with the opening of the passage, emphasizing a cyclical pattern of revelation and persecution.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"This passage is part of the Vitae Prophetarum tradition, which was widely transmitted in Greek and later translated into Latin and other languages, influencing medieval hagiography.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'Αὐτὰ' is ambiguous: it could be the preceding prophecy or a set of objects; the reading taken is that it refers to the prophecy.","The identity of the 'angel' (ἀγγέλου) is unspecified; it may be a generic angelic messenger or a specific figure like Michael."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"Εἰς τὸν Σοφονίαν. Σκοπεύων. \n Οὗτος Σοφονίας ἔνατος καὶ αὐτὸς ἀξιωθεὶς προφητεῦσαι περὶ τοῦ δεσπότου Χριστοῦ, φησὶν γὰρ οὕτως· ἐπιφανήσεται κύριος ἐπ᾽ αὐτούς, καὶ ἐξολοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προσκυνήσουσιν αὐτῷ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ, πᾶσαι αἱ νῆσοι τῶν ἐθνῶν. Πάλιν λέγει· ὅτι μεταστρέψω ἐπὶ λαοὺς γλῶσσαν εἰς γενεὰς αὐτῆς τοῦ ἐπικαλεῖσθαι πάντας τὸ ὄνομα κυρίου τοῦ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἕνα. Ἐκ περάτων ποταμῶν Αἰθιοπίας οἴσουσι θυσίας μοι. Καὶ πάλιν λέγει· Χαῖρε σφόδρα, θύγατερερουσαλήμ, εὐφραίνου καὶ κατατέρπου ἐξ ὅλης τῆς καρδίας σου, θύγατερ Ἱερουσαλήμ, περιεῖλε κύριος τὰ ἀδικήματά σου, λελύτρωταί σε ἐκ χειρὸς ἐχθρῶν σου βασιλεύσει κύριος ἐν μέσῳ σου· οὐκ ὄψει κακὰ οὐκέτι, ἅπερ πάντα κυριώτερα ἐπὶ τοῦ δεσπότου Χριστοῦ ἁρμόζει. \n Σοφονίας ἦν ἐκ φυλῆς Συμεὼν ἐξ ἀγροῦ Σαβαρθαθά. Οὗτος προεφήτευσε περὶ τῆς πόλεως καὶ περὶ τέλους Ἰσραὴλ καὶ αἰσχύνης ἀσεβῶν· καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ.","english":"Concerning Zephaniah. The watchman.  \nThis Zephaniah is the ninth, and he too was deemed worthy to prophesy concerning the Lord Christ. For he speaks thus: The Lord will appear against them, and he will destroy all the gods of the nations of the earth, and they will worship him, each from his own place, all the islands of the nations. Again he says: I will turn back the tongue of the peoples to their generations, so that all may call upon the name of the Lord to serve him under one yoke. From the ends of the rivers of Ethiopia they will bring offerings to me. And again he says: Rejoice greatly, daughter of Jerusalem, be glad and delight with all your heart, daughter of Jerusalem; the Lord has removed your injustices, he has redeemed you from the hand of your enemies; the Lord will reign in your midst; you will no longer see evils. All these things are especially fitting for the Lord Christ.  \nZephaniah was from the tribe of Simeon, from the village of Sabarthatha. He prophesied concerning the city and concerning the end of Israel and the shame of the impious; and having died, he was buried in his own field.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σκοπεύων","severity":"info","text":"The Greek participle Σκοπεύων (from σκοπεύω, 'to watch, observe') is used as a title for Zephaniah, likely reflecting a tradition of the prophet as a 'watchman' or 'observer' of divine visions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιφανήσεται κύριος ἐπ᾽ αὐτούς, καὶ ἐξολοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν","severity":"info","text":"This passage echoes themes from Zephaniah 2:4-11 and 3:6-8, where the Lord appears against nations and destroys false gods, though the wording is paraphrastic rather than a direct quotation.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε σφόδρα, θύγατερ Ἱερουσαλήμ, εὐφραίνου καὶ κατατέρπου","severity":"info","text":"This exhortation to Jerusalem to rejoice is not a direct biblical quote but adapts language from Zephaniah 3:14-17, where the prophet calls for joy after deliverance, here applied to Christ.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ φυλῆς Συμεὼν ἐξ ἀγροῦ Σαβαρθαθά","severity":"info","text":"Zephaniah is said to be from the tribe of Simeon and the village of Sabarthatha, a location not attested in the Hebrew Bible or other early sources, suggesting a hagiographic or local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος Σοφονίας ἔνατος","severity":"info","text":"Zephaniah is identified as the ninth prophet in the sequence of the Vitae Prophetarum, following the order of the Minor Prophets in the Septuagint, where Zephaniah is the ninth of twelve.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἅπερ πάντα κυριώτερα ἐπὶ τοῦ δεσπότου Χριστοῦ ἁρμόζει","severity":"info","text":"The text explicitly applies Zephaniah's prophecies to Christ, reflecting a Christian interpretive tradition that reads the Minor Prophets as prefiguring the life and mission of Jesus.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify the source of the paraphrased prophecies; they may be drawn from a lost Greek version or a Christian florilegium.","The village name Σαβαρθαθά is unattested elsewhere, leaving its identification uncertain."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"Εἰς τὸν Ἀγγαῖον. Ἑορτή. \n Οὗτος Ἀγγαῖος δέκατος ἠξιώθη καὶ αὐτὸς προειπεῖν περὶ τοῦ δεσπότου Χριστοῦ, ὡς εἰς πρόσωπον Ζοροβάβελ τὰ ἁρμόζοντα τῷ δεσπότῃ Χριστῷ λέγων. Καὶ θήσομαί σε σφραγῖδα, διότι σε ᾐρετισάμην, λέγει κύριος παντοκράτωρ, καθάπερ καὶ Ἰωάννης ὁ εὐαγγελιστὴς λέγει. Τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. \n Ἀγγαῖος νέος ἦλθεν ἐκ Βαβυλῶνος εἰς Ἱερουσαλὴμ καὶ φανερῶς περὶ τῆς ἐπιστροφῆς τοῦ λαοῦ προεφήτευσε. Καὶ εἶδεν ἐκ μέρους τὴν οἰκοδομὴν τοῦ ναοῦ· καὶ θανὼν ἐτάφη πλησίον τοῦ τάφου τῶν ἱερέων ἐνδόξως, ὡς αὐτοί.","english":"Concerning Haggai. The feast.  \nThis Haggai is the tenth, and he too was deemed worthy to prophesy concerning the Lord Christ, speaking as if in the person of Zorobabel the things that pertain to the Lord Christ. And I will set you as a seal, because I have chosen you, says the Lord Almighty, just as John the Evangelist also says. For the Father, God, sealed him.  \nHaggai came as a young man from Babylon to Jerusalem and openly prophesied concerning the return of the people. And he saw in part the building of the temple; and having died, he was buried near the tomb of the priests with honor, as they were.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἑορτή","severity":"info","text":"The heading word 'Ἑορτή' (feast) is a liturgical designation, possibly indicating that Haggai's commemoration falls on a feast day in the Byzantine calendar.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"θήσομαί σε σφραγῖδα","severity":"info","text":"The phrase 'I will set you as a seal' is not a direct biblical quotation but echoes the imagery of sealing in Revelation (e.g., Rev 7:2-3) and the idea of divine election.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζοροβάβελ","severity":"info","text":"Zorobabel (Zerubbabel) was the Persian-appointed governor of Judah who led the rebuilding of the Second Temple; the text here interprets Haggai's prophecy as addressed to him typologically, prefiguring Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἰωάννης ὁ εὐαγγελιστής","severity":"info","text":"The reference to John the Evangelist (the apostle John) as an authority for the sealing motif is a later Christian interpolation, linking Haggai's prophecy to Johannine theology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐτάφη πλησίον τοῦ τάφου τῶν ἱερέων","severity":"info","text":"The burial of Haggai near the priests' tomb reflects a hagiographic tradition that associates the prophet with priestly honor, common in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"εἶδεν ἐκ μέρους τὴν οἰκοδομὴν τοῦ ναοῦ","severity":"caution","text":"The phrase 'saw in part the building of the temple' is ambiguous: it may mean Haggai witnessed only part of the construction, or that he had a partial vision of the temple's future glory.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'εἶδεν ἐκ μέρους' could be interpreted as either literal partial sight of the temple construction or a partial prophetic vision.","The identity of 'John the Evangelist' is assumed to be the apostle John, but the text does not specify which Johannine work is referenced."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"Εἰς τὸν Ζαχρίαν. Μνήμη θεοῦ. Οὗτος Ζαχαρίας ἑνδέκατος καὶ αὐτὸς ἀξιωθεὶς προειπεῖν περὶ τῆς ἐλεύσεως τοῦ Χριστοῦ λέγων οὕτως· Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεται δίκαιος καὶ σώζων, αὐτὸς πραῢς καὶ ἐκβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. Ὑπερβολικῶς μὲν εἰς τὸν Ζοροβάβελ εἴρηκε ταύτην τὴν χρῆσιν· τὴν ἔκβασιν δὲ κυρίως ἔσχεν ἐπὶ τοῦ δεσπότου Χριστοῦ. Ἔτι λέγει· καὶ ἐρῶ πρὸς αὐτόν· τί αἱ πληγαὶ αὗται αἱ ἀνὰ μέσον τῶν χειρῶν σου; καὶ ἐρεῖ· ἃς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου. Καὶ μετ᾽ ὀλίγα πάνυ· πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης. Ταύτης τῆς χρήσεως μέμνηται ὁ κύριος ἐν τῷ καιρῷ τοῦ πάθους, ὅτι ἤμελλε παραδίδοσθαι, εἰς ἑαυτὸν αὐτὴν εἰρηκώς. Ζαχαρίας ἦλθεν ἀπὸ Χαλδαίων ἤδη προβεβηκώς, κἀκεῖ τῷ λαῷ πολλὰ προεφήτευσε, καὶ τέρατα ἔδωκεν εἰς ἀπόδειξιν. Οὗτος εἶπε τῷ Ἰωσεδέκ, καὶ εἰς Ἱερουσαλὴμ ἱερατεύσεις. Οὗτος καὶ τὸν Σαλαθιὴλ ἐπὶ υἱῷ ηὐλόγησε καὶ τὸ ὄνομα Ζοροβάβελ ἐπέθηκε. Καὶ ἐπὶ Κύρου τέρας ἔδωκεν εἰς νῖκος. Καὶ περὶ τῆς λειτουργίας αὐτοῦ προηγόρευσεν ἣν ποιήσει ἐπὶ Ἱερουσαλήμ, καὶ ηὐλόγησεν αὐτὸν σφόδρα. Τὰ δὲ τῆς προφητείας εἶδεν ἐν Ἱερουσαλήμ· περὶ τέλους ἐθνῶν καὶ τοῦ ναοῦ καὶ ἀργίας προφητῶν καὶ ἱερέων καὶ περὶ διπλῆς κρίσεως ἐξέθετο. Καὶ ἀπέθανεν ἐν γήρει μακρῷ, καὶ ἐτάφη σύνεγγυς τοῦ Ἀγγαίου [ἐγγὺς Ἐλευθερουπόλεως ἀπὸ σταδίων τεσσαράκοντα ἐν ἀγρῷ τοῦ Νοεμὰν ἐν χρόνοις Ἐφίδου ἐπισκόπου.","english":"Concerning Zechariah. Memory of God. This Zechariah is the eleventh, and he too was deemed worthy to prophesy concerning the coming of Christ, speaking thus: Rejoice greatly, daughter of Zion, proclaim, daughter of Jerusalem; behold your king comes, righteous and saving, himself meek and mounted upon a beast of burden and a young colt. Hyperbolically he spoke this utterance concerning Zorobabel; but the fulfillment properly occurred in the case of the Lord Christ. He also says: And I will say to him: what are these wounds between your hands? And he will say: those with which I was struck in my beloved house. And a little later: I will strike the shepherd, and the sheep of the flock will be scattered. The Lord recalls this utterance at the time of his passion, because he was about to be betrayed, having applied it to himself. Zechariah came from the Chaldeans already advanced in age, and there he prophesied many things to the people, and gave signs as proof. He said to Josedech: And you will serve as priest in Jerusalem. He also blessed Salathiel concerning his son and imposed the name Zorobabel. And under Cyrus he gave a sign for victory. And he foretold concerning his own liturgy which he would perform over Jerusalem, and he blessed him greatly. The things of the prophecy he saw in Jerusalem; he set forth concerning the end of nations and of the temple and the idleness of prophets and priests and concerning a double judgment. And he died in extreme old age, and was buried near Haggai [near Eleutheropolis, forty stadia away, in the field of Noeman, in the time of Bishop Ephidus.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεται δίκαιος καὶ σώζων, αὐτὸς πραῢς καὶ ἐκβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον","severity":"info","text":"This conflates Zechariah 9:9 (LXX: Χαῖρε σφόδρα, θύγατερ Σιών) with Zechariah 9:16 (LXX: ἰδοὺ γὰρ βασιλεύς σου ἔρχεται) and adds details from Zechariah 9:17 (πραῢς καὶ ἐπιβεβηκὼς ἐπὶ ὑποζύγιον). The author adapts the Septuagint text freely.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί αἱ πληγαὶ αὗται αἱ ἀνὰ μέσον τῶν χειρῶν σου; καὶ ἐρεῖ· ἃς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου","severity":"info","text":"This echoes Zechariah 13:6 (LXX: καὶ ἐρῶ· τί αἱ πληγαὶ αὗται ἀνὰ μέσον τῶν χειρῶν σου; καὶ ἐρεῖ· ἃς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου). The author interprets the wounds as a type of Christ's passion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης","severity":"info","text":"This adapts Zechariah 13:7 (LXX: πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα). The author claims Christ applied this to himself at the passion, though the canonical Gospels do not record such a citation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ζαχαρίας ἦλθεν ἀπὸ Χαλδαίων","severity":"info","text":"The tradition that Zechariah came from the Chaldeans (Babylon) is not in the biblical book but appears in later Jewish and Christian legend, possibly linking him to the post-exilic return. This detail is unique to the Vitae Prophetarum tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταύτης τῆς χρήσεως μέμνηται ὁ κύριος ἐν τῷ καιρῷ τοῦ πάθους","severity":"info","text":"The author claims Christ cited Zechariah 13:7 at the passion, but no such citation appears in the canonical Gospels. This may reflect early Christian exegetical tradition or apocryphal passion narratives.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐγγὺς Ἐλευθερουπόλεως ἀπὸ σταδίων τεσσαράκοντα ἐν ἀγρῷ τοῦ Νοεμὰν ἐν χρόνοις Ἐφίδου ἐπισκόπου","severity":"caution","text":"The burial notice is bracketed in the edition, possibly a later addition. Eleutheropolis (Beit Guvrin) and Bishop Ephidus are otherwise unattested in this context; the toponym 'Noeman' may be corrupt.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a lacuna or corruption after 'ἐτάφη σύνεγγυς τοῦ Ἀγγαίου' where the bracketed material begins; the phrase 'ἐγγὺς Ἐλευθερουπόλεως' may be a later gloss. The identity of 'Ἐφίδου ἐπισκόπου' is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":13,"ref":"p13","source":"Ἐμφανισθεὶς ὅτι αὐτός ἐστιν Ζαχαρίας υἱὸς Βαραχίου, οὗ μέμνηται Ἡσαΐας, ὄνομα δὲ τῷ ἀγρῷ ἔνθα κεῖται Βεθζαρία, μηκόθεν Ἱερουσαλὴμ ἀπὸ σταδίων ρνʹ.]","english":"Having made it known that he is Zechariah, son of Barachiah, whom Isaiah mentions, and the name of the field where he lies is Bethzaria, at a distance of one hundred and fifty stades from Jerusalem.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἐμφανισθεὶς","severity":"info","text":"The participle 'Ἐμφανισθεὶς' (having made it known) introduces a claim of self-identification, likely from a local tradition or inscription, not from biblical narrative.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ζαχαρίας υἱὸς Βαραχίου","severity":"info","text":"This Zechariah is identified as son of Barachiah, linking him to the prophet Zechariah of the Hebrew Bible (Zech 1:1), though the Vitae often conflate figures.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"οὗ μέμνηται Ἡσαΐας","severity":"info","text":"The reference to Isaiah may allude to Isa 8:2 or 62:11, where a Zechariah is mentioned, but the identification is uncertain and likely secondary.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεθζαρία","severity":"info","text":"Bethzaria is an otherwise unattested place name; it may be a corruption or variant of Beth-zur or a local field name near Jerusalem.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἀπὸ σταδίων ρνʹ","severity":"info","text":"The distance of 150 stades (about 27 km) from Jerusalem is a plausible location for a burial site, but no known site matches Bethzaria at that distance.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐμφανισθεὶς","severity":"caution","text":"The passive participle lacks an explicit agent; it is unclear whether the revelation is divine, from a local informant, or from a written source.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zechariah son of Barachiah is ambiguous: the biblical prophet Zechariah is son of Berechiah, but the Vitae may conflate him with Zechariah father of John the Baptist or another figure.","The place name Bethzaria is unattested; its reading may be corrupt or a scribal error for a known site."],"confidence":"medium","notes":[]},{"i":14,"ref":"p14","source":"Εἰς τὸν Μαλαχίαν. Ἄγγελος. Οὗτος Μαλαχίας δωδέκατος καὶ αὐτὸς προφητεύειν ἀξιωθεὶς τῶν κατὰ τὴν οἰκονομίαν τοῦ δεσπότου τοῦ Χριστοῦ. Λέγει δὲ καὶ αὐτὸς οὕτως· διότι ἀπὸ ἀνατολῶν ἕως δυσμῶν τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσιν. Καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνόματί μου καὶ θυσία καθαρά· διότι μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσι, λέγει κύριος παντοκράτωρ. Καὶ πάλιν λέγει· ἰδοὺ ἐγὼ ἀποστελῶ τὸν ἄγγελόν μου, καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου σου. Ταύτην δὲ τὴν χρῆσιν ὁ κύριος εἰς ἑαυτὸν ἐξέλαβε καὶ εἰς τὸν βαπτιστὴν Ἰωάννην. Ἔτι λέγει ὁ αὐτὸς προφήτης· καὶ ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ, καὶ ἐξελεύσεσθε καὶ σκιρτήσετε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα, καὶ καταπατήσετε ἀνόμους, διότι ἔσονται σποδὸς ὑποκάτω τῶν ποδῶν ὑμῶν ἐν τῇ ἡμέρᾳ ἣν ἐγὼ ποιῶ, λέγει κύριος παντοκράτωρ. Καὶ ἰδοὺ ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσβίτην, πρὶν ἐλθεῖν τὴν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ, καθὼς εἶπεν ὁ κύριος τοῖς Ἰουδαίοις, ὅτι· καὶ ἐὰν θέλητε δέξασθαι περὶ Ἰωάννου, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι. Μαλαχίας οὗτος μετὰ τὴν ἐπιστροφὴν τίκτεται ἐν Σοφᾷ καὶ ἔτι πάνυ νέος ὤν καλὸν βίον ἔσχηκεν. Καὶ ἐπειδὴ πᾶς ὁ λαὸς ἐτίμα αὐτὸν ὡς ὅσιον καὶ πρᾶον, ἐκάλεσαν αὐτὸν Μαλαχίαν, ὃ ἑρμηνεύεται ἄγγελος. Ἦν γὰρ καὶ τῷ εἴδει εὐπρεπής, ἀλλὰ καὶ ὅσα εἶπεν αὐτὸς ἐν προφητείᾳ, αὐτῇ τῇ ἡμέρᾳ ὀφθεὶς ἄγγελος κυρίου ἐπεδευτέρωσεν, ὡς ἐγένετο ἐν ἡμέραις ἀναρχίας, ὡς γέγραπται ἐν Σφερτελλείμ, τουτέστιν ἐν βίβλῳ Κριτῶν.","english":"Concerning Malachi. Angel. This Malachi, the twelfth and himself deemed worthy to prophesy concerning the economy of the master Christ. He also speaks thus: \"Because from east to west my name has been glorified among the nations. And in every place incense is offered to my name and a pure sacrifice; for my name is great among the nations, says the Lord Almighty.\" And again he says: \"Behold, I will send my angel, and he will look upon a way before your face.\" This passage the Lord applied to himself and to John the Baptist. The same prophet further says: \"And the sun of righteousness will rise for you who fear my name, and healing in its wings, and you will go out and leap like calves released from bonds, and you will trample the lawless, for they will be ash beneath your feet on the day which I make, says the Lord Almighty. And behold, I send you Elijah the Tishbite, before the great and manifest day of the Lord comes,\" just as the Lord said to the Jews: \"And if you wish to accept concerning John, he is Elijah who is to come.\" This Malachi was born after the return in Sophia, and while still very young he led a good life. And since all the people honored him as holy and gentle, they called him Malachi, which is interpreted \"angel.\" For he was also comely in appearance, and whatever he himself said in prophecy, an angel of the Lord, appearing on that same day, confirmed, as happened in the days of the anarchy, as is written in Sferteileim, that is, in the book of Judges.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἄγγελος","severity":"info","text":"The Greek word 'angelos' is glossed here as the meaning of the name Malachi, linking the prophet to angelic agency.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἐγὼ ἀποστελῶ τὸν ἄγγελόν μου","severity":"info","text":"This phrase echoes Malachi 3:1 LXX, where God promises to send an angel; the text claims Jesus applied it to himself and John the Baptist.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνατελεῖ ὑμῖν ... ἥλιος δικαιοσύνης","severity":"info","text":"The 'sun of righteousness' passage is not a direct LXX citation but a paraphrase or expansion, possibly from a lost apocryphon or oral tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σφερτελλείμ","severity":"info","text":"The term 'Sferteileim' is a Greek transliteration of the Hebrew 'Shofetim' (Judges), referring to the biblical book; the text cites it as a source for the anarchy period.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἠλίαν τὸν Θεσβίτην","severity":"info","text":"The identification of Elijah with John the Baptist reflects a Christian exegetical tradition, possibly from the New Testament (e.g., John 1:21) or later patristic sources.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Μαλαχίας δωδέκατος","severity":"caution","text":"The text calls Malachi the twelfth prophet, but the standard LXX order places him last among the Minor Prophets; the numbering may reflect a different canonical sequence or a scribal error.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'μετὰ τὴν ἐπιστροφὴν' could mean 'after the return' (from exile) or 'after conversion'; the context favors the former, but the ambiguity remains.","The source of the extended prophecy (sun of righteousness, Elijah) is unclear; it may be a pseudepigraphal expansion or a misattribution."],"confidence":"high","notes":[]},{"i":15,"ref":"p15","source":"Καὶ ἔτι νέος ὤν προσετέθη πρὸς τοὺς πατέρας αὐτοῦ ἐν ἀγρῷ αὐτοῦ. [Οὗτοι μέν εἰσιν οἱ ιβʹ προφῆται, οἱ εἰς ἓν βίβλον ἀριθμούμενοι, ἐξ ἧς βαδιούμεθα ἐπὶ τοὺς μεγάλους τέσσαρας, ὧν ἑκάστου ἴδιόν ἔστι βιβλίον, ναὶ μὴν καὶ ἐπὶ τοὺς λοιποὺς περιβοήτους προφήτας ὧν οὐ φέρονται συγγράμματα, ταῦτα προθεωρήσαντες πρότερον.] \n Λοιπὸν ἐπὶ τοὺς τέσσαρας μεγάλους βαδιοῦμεν πληρώσαντες σὺν θεῷ τοὺς ιβʹ. Πάντες μὲν οἱ προφῆται προεφήτευον καὶ ὑπεμίμνησκον τοὺς Ἰουδαίους περὶ τῶν ἐπαγγελιῶν τοῦ θεοῦ, ὧν πρὸς τοὺς πατέρας ἐποιήσατο, ὅπως πάντα τὰ ἔθνη εὐλογεῖν ὑπέσχετο ἐν τῷ σπέρματι τοῦ Ἀβραὰμ διὰ τῆς κατὰ τὸν δεσπότην Χριστὸν οἰκονομίας, καὶ ὅπως ἐλυτρώσατο αὐτοὺς ὁ θεὸς πρώην ἐκ τῆς δουλείας τῶν Αἰγυπτίων μετὰ βραχίονος ὑψηλοῦ· καὶ δέδωκεν αὐτοῖς τὴν γῆν ἐπαγγελίας, καὶ ὅπως αἰχμάλωτοι εἰς αβυλῶνα ὑπὸ Ναβουχοδονόσορ ἀπαχθήσονται, καὶ πάλιν ἐνδόξως ἐπανήξουσι, καὶ πάλιν πείσονται κακὰ ὑπὸ Ἀντιόχου καὶ τῶν πέριξ ἐθνῶν, καὶ ὅπως καὶ τούτων δυνάμει θείᾳ περιγένωνται· καὶ τότε ὁ προσδοκώμενος ἐκ τοῦ σπέρματος Ἀβραὰμ ἥξει ἐπὶ σωτηρίᾳ παντὸς τοῦ κόσμου κατὰ τὰς ἄνωθεν ἐπαγγελίας. Τοῦτο τὸ ἔργον τῶν προφητῶν. Τινὲς μὲν οὖν ἐξ αὐτῶν ἑαυτοῖς συνέγραψαν τὰς ἰδίας βίβλους, οἷον ὁ Δαβὶδ συνθεὶς τὴν βίβλον τῶν ψαλμῶν καὶ Δανιὴλ ἐν τῇ αἰχμαλωσίᾳ κελευσθεὶς γράψαι ἅπερ αὐτῷ δι᾽ ὁράσεων ἀπεκαλύφθη· ἢ καὶ ἄλλοι τινές. Οἱ δὲ λοιποὶ οὐχ ἑαυτοῖς συνέγραφον, ἀλλὰ γραμματεῖς ἦσαν ἐν τῷ ἱερῷ, οἳ ἔγραφον ἑκάστου προφήτου ὡς ἐπὶ ἡμερολογίου λόγον.","english":"And while still young, he was added to his fathers in his field. [These are the twelve prophets, who are counted as one book, from which we will proceed to the four great ones, each of whom has his own book, and indeed also to the remaining renowned prophets whose writings are not preserved, having first considered these things beforehand.] Next, we will proceed to the four great ones, having completed with God the twelve. All the prophets prophesied and reminded the Jews concerning the promises of God, which he made to the fathers, that he promised to bless all the nations in the seed of Abraham through the economy concerning the master Christ, and how God formerly delivered them from the slavery of the Egyptians with a high arm; and gave them the land of promise, and how they would be led captive to Babylon by Nebuchadnezzar, and again return gloriously, and again suffer evils under Antiochus and the surrounding nations, and how they would overcome these also by divine power; and then the one expected from the seed of Abraham would come for the salvation of the whole world according to the promises from above. This is the work of the prophets. Some of them wrote their own books themselves, such as David composing the book of the Psalms and Daniel in captivity being commanded to write what was revealed to him through visions; or also certain others. But the rest did not write for themselves, but there were scribes in the temple who wrote down the account of each prophet as in a diary.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτοι μέν εἰσιν οἱ ιβʹ προφῆται...","severity":"info","text":"The bracketed passage is a scribal or redactional insertion, summarizing the twelve minor prophets and announcing a transition to the four major prophets.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"οἰκονομίας","severity":"info","text":"οἰκονομίας (economy) here refers to the divine plan of salvation through Christ, a technical term in patristic theology.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"αἰχμάλωτοι εἰς αβυλῶνα ὑπὸ Ναβουχοδονόσορ","severity":"info","text":"The reference to the Babylonian captivity under Nebuchadnezzar (6th century BCE) is a standard prophetic theme, echoed in Jeremiah and Daniel.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ὑπὸ Ἀντιόχου","severity":"info","text":"Antiochus (IV Epiphanes) persecuted Jews in the 2nd century BCE, a key event in Maccabean history and prophetic literature.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"γραμματεῖς ἦσαν ἐν τῷ ἱερῷ, οἳ ἔγραφον ἑκάστου προφήτου ὡς ἐπὶ ἡμερολογίου λόγον","severity":"info","text":"The text claims temple scribes recorded prophetic utterances daily, a theory of prophetic book composition not historically attested.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Δαβὶδ συνθεὶς τὴν βίβλον τῶν ψαλμῶν","severity":"caution","text":"Attributing the entire Psalter to David is a traditional but historically inaccurate claim; the text reflects late antique Jewish and Christian convention.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσετέθη πρὸς τοὺς πατέρας αὐτοῦ' could mean either 'he was buried with his fathers' or 'he was added to the list of his ancestors'; the translation opts for burial.","The identity of the 'remaining renowned prophets' (λοιποὺς περιβοήτους προφήτας) is unspecified; they may refer to figures like Elijah or Elisha whose writings are not preserved."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":16,"ref":"p16","source":"Καὶ ἡνίκα ἀπεστέλλετο ὑπὸ τοῦ θεοῦ προφήτης κηρῦξαι ἢ περὶ ερουσαλὴμ ὅτι μέλλει αἰχμαλωτίζεσθαι ἢ περὶ Σαμαρείας ἢ περὶ ἑτέρων τόπων ἢ περὶ τῆς ἐπανόδου ἢ περὶ Ἀντιόχου ἢ περὶ τῶν πέριξ ἐθνῶν ἢ περὶ αὐτοῦ τοῦ δεσπότου Χριστοῦ, καθ᾽ ἣν ἡμέραν προεφήτευεν, ἔγραφον ἐν τῷ λόγῳ τοῦ προφήτου ἐκείνου ὃ ἐκήρυσσε περὶ ἑνὸς πράγματος. Καὶ πάλιν μετὰ καιρόν, εἰ ἐκήρυξε περὶ ἑτέρου πράγματος, πάλιν ἔγραφον ὑποτάσσοντες εἰς τὸν αὐτοῦ λόγον ὡς ἀρχὴν κεφαλαίου ποιούμενοι ὃ ἐκήρυττον, καὶ οὕτω πᾶσαν τὴν βίβλον αὐτοῦ συνετίθεσαν. Ὅθεν ἐστὶν εὑρεῖν ἐν ταῖς αὐτῶν βίβλοις κεφάλαιον ἁρμόζον εἰς τὴν αἰχμαλωσίαν Βαβυλῶνος ἢ εἰς τὴν ἐπάνοδον, καὶ εὐθέως περὶ Χριστοῦ ἕτερον καὶ αὖθις περὶ τῆς αἰχμαλωσίας καὶ τῆς ἐπανόδου λέγοντα [ἢ ἕτερον ὑποθέσεως καὶ αὖθις ἄλλο περὶ ἄλλου καὶ πάλιν ἕτερον περὶ τῆς προτέρας ὑποθέσεως]. Καὶ ἁπλῶς εἰπεῖν, ἐὰν μὴ παρατετηρημένως ἀναγνῷς, συγκεχυμένα τὰ πάντα εὑρήσεις. Οὐ μόνον δὲ ταῦτα τὰ προφητικά, ἀλλὰ καὶ αἱ βασιλεῖαι τούτῳ τῷ τρόπῳ ἐγράφησαν ἐν τῷ ἱερῷ κατὰ μέρος ἐν τῷ καιρῷ τοῦ Σαοὺλ τὰ ἕως τοῦ Σαοὺλ καὶ ἐν τῷ καιρῷ τοῦ Δαβὶδ τὸ ἕως Δαβίδ. Ὁμοίως καὶ τὰ ἑκάστου βασιλέως τὰ κατὰ τὸν ἴδιον καιρὸν ἐγράφοντο. Ὁμοίος ἔγραφον καὶ ἐν τοῖς ̓ σκρινίοις τῶν βασιλέων, ἅς καλοῦμεν παραλειπομένας. Τὴν δὲ Πεντάτευχον ὁ Μωϋσὴς ἔγραψεν ἱστορίαν προγεγονότων καὶ γινομένων καὶ ἐσομένων. Ἰησοῦς πάλιν τὴν ἰδίαν βίβλον· τοὺς κριτὰς πάλιν ἐν τῷ ἱερῷ ἤγουν ἐν τῇ σκηνῇ, ὁμοίως καὶ τὴν Ῥούθ.","english":"And when he was sent by God as a prophet to proclaim either concerning Jerusalem, that it was about to be taken captive, or concerning Samaria, or concerning other places, or concerning the return, or concerning Antiochus, or concerning the surrounding nations, or concerning the Lord Christ himself, on the day he prophesied, they wrote in the book of that prophet what he proclaimed concerning one matter. And again after a time, if he proclaimed concerning another matter, they again wrote, subjoining it to his book, making what they proclaimed the beginning of a chapter, and thus they compiled his entire book. Hence it is possible to find in their books a chapter fitting the captivity of Babylon or the return, and immediately another concerning Christ, and again one speaking of the captivity and the return [or another of a different subject, and again another concerning something else, and yet another concerning the former subject]. And to speak simply, if you do not read attentively, you will find everything confused. Not only these prophetic books, but also the books of Kings were written in this manner in the temple, separately: in the time of Saul, the events up to Saul; and in the time of David, the events up to David. Similarly, the events of each king were written according to their own time. Likewise, they wrote also in the archives of the kings, which we call the books of Chronicles. Moses wrote the Pentateuch as a history of things past, present, and future. Joshua again wrote his own book; the Judges again in the temple, that is, in the tabernacle; likewise also Ruth.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"περὶ Ἀντιόχου","severity":"info","text":"Antiochus likely refers to Antiochus IV Epiphanes, whose persecution of the Jews is a common theme in prophetic interpretation.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συγκεχυμένα τὰ πάντα","severity":"info","text":"The author explains the non-chronological arrangement of prophetic books as a result of compiling separate oracles, warning that inattentive reading yields confusion.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"παραλειπομένας","severity":"info","text":"The term παραλειπομένας (Paraleipomena) is the Greek title for the books of Chronicles, meaning 'things omitted'.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πεντάτευχον","severity":"info","text":"The claim that Moses wrote the Pentateuch as history of past, present, and future reflects a traditional Jewish and Christian view, not modern critical scholarship.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ ἕτερον ὑποθέσεως ...","severity":"caution","text":"The bracketed clause in the Greek (ἢ ἕτερον ὑποθέσεως ...) is likely a later gloss or variant; it disrupts the syntax and is omitted in some manuscripts.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'περὶ Ἀντιόχου' could refer to Antiochus IV or another Seleucid ruler; the context favors Antiochus IV.","The bracketed clause (ἢ ἕτερον ...) may be an interpolation; its exact source is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":17,"ref":"p17","source":"Σολομὼν πάλιν τὰ ἴδια ἔγραψε, τάς τε παροιμίας καὶ τὰ ᾄσματα καὶ τὸν Ἐκκλησιαστήν, σοφίας χάριν εἰληφὼς παρὰ θεοῦ, καὶ πάντα ἄνθρωπον νουθετῶν σοφῶς ἀναστρέφεσθαι ἐν τῷδε τῷ βίῳ· προφητείας γὰρ χάριν οὐκ εἰλήφει. Ὅσους οὖν ηὕρομεν προφήτας ἀξιωθέντας εἰπεῖν περὶ τοῦ δεσπότου Χριστοῦ ἐτάξαμεν. Ἔτι δὲ γράφωμεν καὶ περὶ τῶν ἄλλων τεσσάρων προφητῶν, ὅσα ἠξιώθησαν εἰπεῖν περὶ τῆς κατὰ τὸν δεσπότην Χριστὸν οἰκονομίας, ἐν ᾗ ἀφορᾶ πᾶς ὁ σκοπὸς τῆς θείας γραφῆς. Προφέρωμεν τοίνυν πρῶτον τὸν μεγαλοφωνότατον Ἡσαΐαν ὅς καὶ τύπῳ καὶ λόγῳ ἠξιώθη ἰδεῖν καὶ προειπεῖν περὶ τοῦ κατὰ Χριστὸν μυστηρίου.","english":"Solomon wrote his own works, the Proverbs, the Song of Songs, and Ecclesiastes, having received the gift of wisdom from God, and he admonishes every person to conduct themselves wisely in this life; for he did not receive the gift of prophecy. Therefore, we have listed as many prophets as we found who were deemed worthy to speak concerning the Lord Christ. Let us now also write about the other four prophets, as many things as they were deemed worthy to say concerning the economy of the Lord Christ, to which the entire purpose of the divine scripture looks. Let us then first bring forward the most great-voiced Isaiah, who was deemed worthy both in type and in word to see and to foretell concerning the mystery of Christ.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Σολομὼν πάλιν τὰ ἴδια ἔγραψε","severity":"info","text":"This sentence marks a transition from the previous list of prophets to a justification for including Solomon's writings, then to the selection of prophets who spoke of Christ.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφητείας γὰρ χάριν οὐκ εἰλήφει","severity":"info","text":"The author distinguishes between the gift of wisdom (σοφίας χάριν) and the gift of prophecy (προφητείας χάριν), explaining why Solomon is not counted among the prophets.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς κατὰ τὸν δεσπότην Χριστὸν οἰκονομίας","severity":"info","text":"The term 'οἰκονομία' (economy) refers to the divine plan of salvation through Christ, a key concept in patristic exegesis, especially in Antiochene theology.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τὸν μεγαλοφωνότατον Ἡσαΐαν","severity":"info","text":"Isaiah is called 'most great-voiced' (μεγαλοφωνότατος), a traditional epithet in Greek Christian literature, emphasizing his prophetic clarity regarding Christ.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τύπῳ καὶ λόγῳ","severity":"info","text":"The phrase 'τύπῳ καὶ λόγῳ' (in type and in word) reflects a standard hermeneutical distinction: typological foreshadowing and explicit verbal prophecy of Christ.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν ἄλλων τεσσάρων προφητῶν' (the other four prophets) is ambiguous: it may refer to the four major prophets (Isaiah, Jeremiah, Ezekiel, Daniel) or to a specific subset within the collection."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Εἰς τὸν Ἡσαΐαν. Οὗτος ὁ μέγας Ἡσαΐας ὁ υἱὸς τοῦ Ἀμώς, ὃς τύπῳ μὲν εἶδε τὰ κατὰ τὸ μυστήριον τοῦ Χριστοῦ, ὅτε εἶδε τὸν κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπῃρμένου· καὶ σεραφεὶμ εἱστήκεσαν κύκλῳ αὐτοῦ, ἕξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνὶ ἑαυτὰ κατακαλύπτοντα, καὶ ἔκραζον ἕτερος πρὸς τὸν ἕτερον· ἅγιος ἅγιος ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. Ἐπὶ τούτοις ἀπεστάλη ἓν τῶν σεραφεὶμ καὶ ἔλαβε τῇ λαβίδι ἄνθρακα ἀπὸ τοῦ θυσιαστηρίου, καὶ ἥψατο τῶν χειλέων αὐτοῦ λέγων· τοῦτο ἀφελεῖ τὰς ἁμαρτίας σου, σαφῶς διὰ τῆς ὄψεως τῆς δειχθείσης καὶ τοῦ ὕμνου καὶ τοῦ τύπου διδαχθεὶς προμηνῦσαι τὸ κατὰ Χριστὸν μυστήριον. Ἔτι δὲ πάλιν καὶ λόγῳ φησὶν οὕτως· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος. Ταύτην τὴν χρῆσιν ὁ Αἰθίωψ εὐνοῦχος ἀναγνοὺς τὸν Φίλιππον παρεκάλει ἐρμηνευθῆναι αὐτῷ αὐτήν, ὃς τάχιστα περὶ τοῦ δεσπότου Χριστοῦ αὐτὴν ἡρμήνευσεν εἰρῆσθαι ὑπὸ τοῦ προφήτου. Ἔτι πάλιν λέγει· Ἄνθρωπος ἐν πληγῇ ὤν καὶ εἰδὼς φέρειν μαλακίαν. Καὶ πάλιν· ὅτι ἀνομίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, καὶ κύριος βούλεται καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς καὶ δεῖξαι αὐτῷ φῶς. Καὶ πάλιν· οὕτω λέγει κύριος· ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς. Καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ. Καὶ πάλιν· ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσι. Καὶ πάλιν· πνεῦμα κυρίου ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἔχρισέ με.","english":"Concerning Isaiah. This is the great Isaiah, the son of Amos, who in a type saw the things concerning the mystery of Christ, when he saw the Lord sitting on a high and lofty throne; and seraphim stood around him, each with six wings and each with six wings covering themselves, and they cried to one another: “Holy, holy, holy, Lord Sabaoth; the whole earth is full of his glory.” Upon these things, one of the seraphim was sent and took with tongs a coal from the altar, and touched his lips, saying: “This will remove your sins,” having been clearly taught through the vision shown, the hymn, and the type to foretell the mystery concerning Christ. And again, he also says in word thus: “He was led as a sheep to the slaughter, and as a lamb voiceless before its shearer.” This passage the Ethiopian eunuch, having read it, asked Philip to interpret it for him, who very quickly interpreted it as having been spoken by the prophet concerning the Lord Christ. Again he says: “A man being in a plague and knowing how to bear weakness.” And again: “That he committed no lawlessness, nor was deceit found in his mouth, and the Lord wishes to cleanse him from the plague and show him light.” And again: “Thus says the Lord: Behold, I will place into the foundations of Zion a precious stone, chosen, a cornerstone, honorable in her foundations. And he who believes in it shall not be put to shame.” And again: “It shall be on that day the root of Jesse, and the one rising to rule over nations; upon him nations will hope.” And again: “The spirit of the Lord is upon me, for which reason he anointed me.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἡσαΐαν","severity":"info","text":"This heading introduces a new prophetic entry, following the pattern of the Vitae Prophetarum collection.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος ἅγιος ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ","severity":"info","text":"This is a paraphrase of the Trisagion from Isaiah 6:3, but the phrase 'the whole earth is full of his glory' is not biblical; it reflects liturgical expansion.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Αἰθίωψ εὐνοῦχος","severity":"info","text":"The Ethiopian eunuch is a figure from Acts 8:26–39, where Philip baptizes him; the passage cited (Isaiah 53:7) is central to that narrative.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τύπῳ μὲν εἶδε","severity":"info","text":"The author interprets Isaiah's vision typologically, reading the seraphim and coal as prefiguring Christ's mystery, a common patristic hermeneutic.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος","severity":"info","text":"This loosely echoes Isaiah 53:7, but the phrase 'voiceless before its shearer' is not in the Septuagint; it may be a paraphrase or from a variant tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἄνθρωπος ἐν πληγῇ ὤν καὶ εἰδὼς φέρειν μαλακίαν","severity":"caution","text":"This quotation is not identifiable in the canonical Isaiah; it may be from an apocryphal or lost source, or a corruption in transmission.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of several quotations attributed to Isaiah is unclear; they may derive from non-canonical texts or be paraphrases.","The phrase 'πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ' is not biblical and its origin is uncertain."],"confidence":"medium","notes":[]},{"i":19,"ref":"p19","source":"Τοῦτο ἀναγνοὺς ὁ κύριος ἐν τῇ συναγωγῇ τοῖς σάββασιν εἶπεν· Ἀμὴν λέγω ὑμῖν, σήμερον ἐπληρώθη ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. Ἡσαΐας ἦν ἀπὸ Ἱερουσαλήμ· θνήσκει δὲ ὑπὸ Μανασσῆ πρισθεὶς εἰς δύο, καὶ ἐτέθη ὑποκάτω δρυὸς Ῥωγὴλ ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων ὧν ἀπώλεσεν Ἐζεκίας ὁ βασιλεὺς χώσας αὐτά. Καὶ ὁ θεὸς τὸ σημεῖον τοῦ Σιλωὰμ ἐποίησε διὰ τὸν προφήτην, ὅτι πρὸ τοῦ ἀποθανεῖν ὀλιγοψυχήσας ηὔξατο πιεῖν ὕδωρ, καὶ εὐθέως ἀπεστάλη αὐτῷ ἐξ αὐτοῦ· διὰ τοῦτο ἐκλήθη Σιλωάμ, ὅπερ ἑρμηνεύεται ἀπεσταλμένος· καὶ ἐπὶ τοῦ Ἐζεκία πρὸ τοῦ ποιῆσαι τοὺς λάκκους καὶ τὰς κολυμβήθρας ἐπὶ εὐχῇ τοῦ Ἡσαΐου μικρὸν ὕδωρ ἐξῆλθεν, ὅτι ἦν ὁ λαὸς ἐν συγκλεισμῷ ἀλλοφύλων, καὶ ἵνα μὴ διαφθαρῇ ἡ πόλις, ὡς μὴ ἔχουσα ὕδωρ. Ἠρώτων γὰρ οἱ πολέμιοι, πόθεν πίνουσιν· καὶ χαρακώσαντες τὴν πόλιν παρεκαθέζοντο τῷ Σιλωάμ. Ὅταν οὖν ηὔχοντο σὺν τῷ Ἡσαΐᾳ οἱ Ἰουδαῖοι, ἐξήρχετο τὸ ὕδωρ· διὸ ἕως τῆς σήμερον αἰφνιδίως ἐξέρχεται, ἵνα δειχθῇ τὸ μέγα τοῦτο μυστήριον. Καὶ ἐπειδὴ διὰ τοῦ Ἡσαΐου τοῦτο γέγονε, μνήμης χάριν καὶ ὁ λαὸς τῶν Ἰουδαίων πλησίον αὐτὸν τὸν Σιλωὰμ ἔθαψαν ἐπιμελῶς καὶ ἐνδόξως, ἵνα διὰ τῶν ὁσίων αὐτοῦ προσευχῶν καὶ μετὰ θάνατον αὐτοῦ ὡσαύτως ἔχωσι τὴν ἀπόλαυσιν τοῦ ὕδατος, ὅτι καὶ χρησμὸς ἐδόθη αὐτῷ περὶ αὐτοῦ τοῦ ποιῆσαι οὕτως. Ἔστι δὲ ὁ τάφος ἐχόμενος τοῦ τάφου τῶν βασιλέων, ὄπισθεν τοῦ τάφου τῶν Ἰουδαίων ἐπὶ τὸ μέρος τὸ πρὸς νότον. Σολομῶν γὰρ ἐποίησε τοὺς τάφους τοῦ Δαβὶδ διαγράψας κατὰ ἀνατολὰς τῆς Σιών, ἥτις ἔχει εἴσοδον ἀπὸ αβαὼν μήκοθεν τῆς πόλεως σταδίους εἴκοσιν.","english":"Having read this, the Lord said in the synagogue on the Sabbath: \"Truly I say to you, today this scripture has been fulfilled in your ears.\" Isaiah was from Jerusalem; he died under Manasseh, sawn in two, and was placed under the oak of Rogel, near the crossing of the waters which King Hezekiah destroyed by blocking them up. And God made the sign of Siloam on account of the prophet, because before his death, being faint-hearted, he prayed to drink water, and it was immediately sent to him from it; for this reason it was called Siloam, which is interpreted \"sent.\" And in the time of Hezekiah, before he made the pools and cisterns, at the prayer of Isaiah a little water came forth, because the people were in a siege of foreigners, and so that the city might not be destroyed, as it had no water. For the enemies asked from where they drank; and having entrenched the city, they besieged Siloam. So when the Jews prayed together with Isaiah, the water came forth; therefore to this day it suddenly comes forth, so that this great mystery might be shown. And since this happened through Isaiah, for the sake of remembrance the Jewish people buried him near Siloam itself, carefully and honorably, so that through his holy prayers even after his death they might likewise have the enjoyment of the water, because an oracle was given to him concerning this, to do thus. And his tomb is adjacent to the tomb of the kings, behind the tomb of the Jews on the side toward the south. For Solomon made the tombs of David, having marked them out to the east of Zion, which has an entrance from Abaon, twenty stades distant from the city.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμὴν λέγω ὑμῖν, σήμερον ἐπληρώθη ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν","severity":"info","text":"This saying echoes a formulaic fulfillment statement found in early Christian liturgy, possibly alluding to Matthew 24:34 or similar Gospel passages where Jesus declares a prophecy fulfilled.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιλωάμ","severity":"info","text":"Siloam (Greek Σιλωάμ) refers to the Pool of Siloam in Jerusalem, a site with biblical significance (John 9:7, 11). The text etymologizes the name as 'sent' (ἀπεσταλμένος), a common patristic interpretation.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"πρισθεὶς εἰς δύο","severity":"info","text":"The tradition that Isaiah was sawn in two under King Manasseh is attested in early Jewish and Christian sources (e.g., Lives of the Prophets, Talmud Yevamot 49b). This detail is not in the biblical account.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"δρυὸς Ῥωγήλ","severity":"info","text":"The 'oak of Rogel' likely refers to a location near the Spring of Rogel (En Rogel) in the Kidron Valley, associated with water sources and burial sites in Jewish tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage shifts from a liturgical setting (Jesus reading in the synagogue) to a biographical and topographical account of Isaiah's death and burial, concluding with a note on the tombs of David and Solomon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ αβαὼν μήκοθεν","severity":"caution","text":"The phrase 'ἀπὸ αβαὼν μήκοθεν' is obscure; 'αβαὼν' may be a corrupt or transliterated toponym. The English draft renders it as 'from Abaon,' but the reading is uncertain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀπὸ αβαὼν μήκοθεν' is unclear; 'αβαὼν' may be a place name or a textual corruption.","The identity of 'the Lord' in the opening sentence is ambiguous—could refer to Jesus or a liturgical reader."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"Ἐποίησε δὲ ταύτην σκολιάν, σύνθετον, ἀνυπονόητον· καὶ ἔστιν ἡ εἴσοδος ἕως τῆς σήμερον τοῖς πολλοῖς ἀγνοουμένη τῶν ἱερέων καὶ ὅλῳ τῷ λαῷ. Ἐκεῖ εἶχεν ὁ βασιλεὺς Σολομῶν τὸ χρυσίον τὸ ἐξ Αἰθιοπίας καὶ τὰ ἀρώματα. Καὶ ἐπειδὴ ἔδειξεν Ἐζεκίας τὸ μυστήριον Δαβὶδ καὶ Σολομῶντος τοῖς ἔθνεσι καὶ ἐμίανεν ὀστᾶ τῶν προπατόρων αὐτοῦ, διὰ τοῦτο ὁ θεὸς ἐπηράσατο εἰς δουλείαν ἔσεσθαι τὸ σπέρμα αὐτοῦ τοῖς ἐχθροῖς αὐτοῦ, καὶ ἄκαρπον αὐτὸν καὶ ἄγονον ἐποίησεν ὁ θεὸς ἀπὸ τῆς ἡμέρας ἐκείνης.","english":"He made this passage crooked, complex, and unsuspected; and the entrance remains unknown to this day to most of the priests and to the whole people. There King Solomon kept the gold from Ethiopia and the spices. And because Hezekiah revealed the mystery of David and Solomon to the nations and defiled the bones of his forefathers, for this reason God cursed his seed to be in servitude to his enemies, and God made him fruitless and barren from that day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"σκολιάν, σύνθετον, ἀνυπονόητον","severity":"info","text":"The three adjectives describe the passage as crooked, complex, and unsuspected, emphasizing its hidden and intricate nature.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἐζεκίας","severity":"info","text":"Hezekiah's revelation of the mystery of David and Solomon to the nations and defilement of ancestral bones is a legendary motif explaining divine punishment, not found in biblical accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἄκαρπον καὶ ἄγονον","severity":"info","text":"The terms 'fruitless and barren' signify a curse of infertility and lack of progeny, a common biblical trope for divine disfavor.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage continues the narrative from the previous section, explaining the consequences of Hezekiah's actions as a causal chain leading to the curse.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The legend of Hezekiah's curse appears in later Jewish and Christian traditions, reflecting a moralizing interpretation of his reign.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'mystery of David and Solomon' is unclear; it may refer to secret knowledge or relics. The location of the hidden passage and its relation to the Siloam tunnel is ambiguous."],"confidence":"medium","notes":[]},{"i":21,"ref":"p21","source":"Εἰς τὸν Ἱερεμίαν. Οὗτος Ἱερεμίας ἀξιωθεὶς καὶ αὐτὸς προειπεῖν περὶ τοῦ κατὰ Χριστὸν μυστηρίου λέγων οὕτως· καὶ ἔλαβον τὰ τριάκοντα ἀργύρια τὴν τιμὴν τοῦ τετιμημένου, ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ, καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέ μοι κύριος. Ταύτης δὲ τῆς χρήσεως καὶ ὁ εὐαγγελιστὴς μέμνηται Ματθαῖος πληρωθείσης ἐν καιρῷ τοῦ πάθους. Πάλιν λέγει ὁ αὐτὸς προφήτης. Ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ διαθήσομαι τῷ οἴκῳ σραὴλ καὶ τῷ οἴκῳ Ἰούδα διαθήκην καινήν, οὐ κατὰ τὴν διαθήκην ἣν ἐποίησα τοῖς πατράσιν αὐτῶν, ἐν ᾗ ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτὰς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κ᾽ ἀγὼ ἠμέλησα αὐτῶν, φησὶ κύριος, διδοὺς νόμους μου ἐπὶ διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίαν αὐτῶν ἐπιγράφω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν ἀδελφὸν αὐτοῦ καὶ ἕκαστος τὸν πλησίον αὐτοῦ λέγων. Γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Καὶ ταύτης τῆς χρήσεως μέμνηται ὁ ἀπόστολος ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ. Ἱερεμίας ἦν ἐξ Ἀναθὼθ, καὶ ἐν Τάφναις Αἰγύπτου λίθοις βληθεὶς ὑπὸ τοῦ λαοῦ ἀποθνήσκει. Κεῖται δὲ ἐν τόπῳ τῆς οἰκήσεως Φαραώ, ὅτι Αἰγύπτιοι ἐδόξασαν αὐτὸν εὐεργετηθέντες δι᾽ αὐτοῦ. Ηὔχετο γὰρ αὐτοῖς. || Τῶν γὰρ ὑδάτων οἱ θῆρες 〈ἠνόχλουν αὐτὸν〉, οὕς καλοῦσιν οἱ Αἰγύπτιοι μὲν Ἐφώθ, Ἕλληνες δὲ κροκοδείλους.","english":"Concerning Jeremiah. This Jeremiah, having been deemed worthy himself to foretell concerning the mystery of Christ, speaks thus: \"And I took the thirty pieces of silver, the price of the one who was valued, whom they valued from among the sons of Israel, and I gave them for the field of the potter, as the Lord commanded me.\" And this saying is also recalled by the evangelist Matthew, as having been fulfilled at the time of the Passion. Again the same prophet says: \"Behold, days are coming, says the Lord, and I will make with the house of Israel and the house of Judah a new covenant, not like the covenant I made with their fathers, on the day I took them by the hand to lead them out of the land of Egypt, because they did not abide by my covenant, and I neglected them, says the Lord, giving my laws to their understanding, and I inscribe them upon their heart, and I will be to them a god, and they will be to me a people. And they shall not each teach his brother and each his neighbor, saying, 'Know the Lord,' because all will know me, from their youngest to their oldest, for I will be merciful to their injustices and I will no longer remember their sins.\" And this saying is recalled by the apostle in the Epistle to the Hebrews. Jeremiah was from Anathoth, and at Taphnae in Egypt he dies, stoned by the people. He lies in the place of the dwelling of Pharaoh, because the Egyptians honored him, having been benefited through him. For he prayed for them. For the beasts of the waters troubled him, which the Egyptians call Ephoth, and the Greeks crocodiles.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὰ τριάκοντα ἀργύρια","severity":"info","text":"The thirty pieces of silver and the potter's field allude to Matt 27:7–10, where Matthew cites a lost Jeremiah tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διαθήκην καινήν","severity":"info","text":"The 'new covenant' passage is a non-canonical Jeremiah citation; the author claims it is recalled in Hebrews, likely Heb 8:8–13.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀναθώθ","severity":"info","text":"Anathoth is Jeremiah's hometown (Jer 1:1). Taphnae (Daphnae) in Egypt is a site of his martyrdom according to tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐφώθ","severity":"info","text":"Ephoth is a transliteration of an Egyptian word for crocodiles; the Greek term κροκόδειλοι is given as equivalent.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ματθαῖος","severity":"info","text":"The author notes that Matthew the evangelist recalls the potter's field saying, showing early Christian reception of Jeremiah apocrypha.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Πάλιν λέγει","severity":"info","text":"The passage uses a formulaic 'Again the same prophet says' to introduce a second oracle, typical of the compilation's method.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text of the second Jeremiah oracle is not found in the canonical book; its source is uncertain.","The phrase 'the beasts of the waters troubled him' is ambiguous: it may mean crocodiles harassed Jeremiah, or that he prayed against them."],"confidence":"high","notes":[]},{"i":22,"ref":"p22","source":"Καὶ ὅσοι εἰσὶ πιστοὶ θεοῦ ἕως σήμερον εὔχονται ἐν τῷ τόπῳ ἐκείνῳ, καὶ λαμβάνοντες τοῦ χοὸς τοῦ τόπου δήγματα ἀνθρώπων θεραπεύουσι, καὶ πολλοὶ αὐτὰ τὰ θηρία τὰ ἐν τῷ ὕδατι φυγαδεύουσιν. Ἡμεῖς δὲ ἠκούσαμεν ἐκ τῶν παίδων Ἀντιγόνου καὶ τολεμαίου γερόντων ἀνδρῶν, ὅτι Ἀλέξανδρος ὁ τῶν Μακεδόνων ἐπιστὰς τῷ τάφῳ τοῦ προφήτου καὶ ἐπιγνοὺς τὰ εἰς αὐτὸν μυστήρια εἰς Ἀλεξάνδρειαν μετέστησεν αὐτοῦ τὰ λείψανα, περιθεὶς αὐτὰ ἐνδόξως κύκλῳ, καὶ ἐκωλύθη ἐκ τῆς γῆς ἐκείνης τὸ γένος τῶν ἀσπίδων, καὶ ἐκ τοῦ ποταμοῦ ὡσαύτως, καὶ οὕτως ἐνέβαλεν τοὺς ὄφεις τοὺς λεγομένους ἀργολάους ὅ ἐστιν ὀφιομάχους, οὓς ἤνεγκεν ἐκ τοῦ Ἄργους τοῦ Πελοπονησιακοῦ, ὅθεν καὶ ἀργόλαοι καλοῦνται, τουτέστιν Ἄργους δεξιοί, λαλιὰν δὲ ἔχουσιν ἡδυτάτην καὶ πανευώνυμον. Οὗτος ὁ Ἱερεμίας σημεῖον ἔδωκε τοῖς ἱερεῦσιν Αἰγύπτου, ὅτι δεῖ σεισθῆναι τὰ εἴδωλα αὐτῶν καὶ συμπεσεῖν διὰ σωτῆρος παιδὸς ἐκ παρθένου γεννωμένου, ἐν φάτνῃ δὲ κειμένου. Διὸ καὶ ἕως νῦν θεοποιοῦσιν παρθένον λεχὼ καὶ βρέφος ἐν φάτνῃ τιθέντες προσκυνοῦσιν. Καὶ Πτολεμαίῳ τῷ βασιλεῖ τὴν αἰτίαν πυνθανομένῳ ἔλεγον, ὅτι πατροπαράδοτόν ἐστιν μυστήριον ὑπὸ ὁσίου προφήτου τοῖς πατράσιν ἡμῶν παραδοθέν. Οὗτος ὁ προφήτης Ἱερεμίας πρὸ τῆς ἁλώσεως τοῦ ναοῦ ἥρπασε τὴν κιβωτὸν τοῦ νόμου καὶ τὰ ἐν αὐτῇ, καὶ ἐποίησεν αὐτὰ κατατεθῆναι ἐν πέτρᾳ, καὶ εἶπε τοῖς παρεστῶσιν· ἀπεδήμησε κύριος ἐν Σινᾶ εἰς οὐρανόν, καὶ πάλιν ἐλεύσεται νομοθέτης ἐκ Σιὼν ἐν δυνάμει, καὶ σημεῖον ὑμῖν ἔστω τῆς παρουσίας αὐτοῦ, ὅτε ξύλον πάντα τὰ ἔθνη προσκυνήσουσιν.","english":"And all who are faithful to God, even to this day, pray in that place, and taking the dust of that place, they heal the bites of men, and many of them drive away the very beasts that are in the water. But we heard from the children of Antigonus and Ptolemy, old men, that Alexander of Macedon, having come to the tomb of the prophet and having recognized the mysteries concerning him, transferred his relics to Alexandria, placing them around with honor, and the race of asps was prevented from that land, and likewise from the river, and thus he cast in the snakes called argolai, which are ophiomachi, which he brought from Argos of the Peloponnese, whence they are also called argolai, that is, the right-hand men of Argos, and they have a very sweet and wholly auspicious speech. This Jeremiah gave a sign to the priests of Egypt, that their idols must be shaken and fall down because of a savior child born of a virgin, and lying in a manger. Wherefore even now they deify a virgin in childbirth and place an infant in a manger and worship it. And to King Ptolemy, when he inquired the cause, they said that it is a tradition handed down by a holy prophet to our fathers. This prophet Jeremiah, before the capture of the temple, seized the ark of the law and what was in it, and had them deposited in a rock, and said to those present: the Lord has departed from Sinai into heaven, and again a lawgiver will come from Zion in power, and let this be a sign to you of his coming, when wood all the nations will worship.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"Ἀλέξανδρος ὁ τῶν Μακεδόνων","severity":"info","text":"Alexander the Great's transfer of Jeremiah's relics to Alexandria is a legendary tradition, not attested in historical sources, but reflects the city's role as a center of relic veneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀργόλαοι","severity":"info","text":"The term 'argolai' is glossed as 'ophiomachi' (snake-fighters) and linked to Argos; the etymology 'right-hand men of Argos' is folk etymology, not linguistically standard.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"παρθένον λεχὼ καὶ βρέφος ἐν φάτνῃ","severity":"info","text":"The claim that Egyptian priests worshiped a virgin and child in a manger is a Christian apologetic trope, paralleling later accounts of pagan anticipations of Christ, e.g., in Justin Martyr.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπεδήμησε κύριος ἐν Σινᾶ εἰς οὐρανόν","severity":"info","text":"Jeremiah's prophecy of the Lord's departure from Sinai and return of a lawgiver from Zion echoes biblical themes of divine presence and messianic expectation, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage combines multiple legendary episodes: relic transfer, snake control, a sign to Egyptian priests, and the hiding of the ark, forming a composite narrative of Jeremiah's posthumous influence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡμεῖς δὲ ἠκούσαμεν ἐκ τῶν παίδων Ἀντιγόνου καὶ τολεμαίου γερόντων ἀνδρῶν","severity":"caution","text":"The source claim 'we heard from the children of Antigonus and Ptolemy' is vague and likely legendary; the names may be garbled or symbolic, and the transmission chain is unverifiable.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Antigonus and Ptolemy' is unclear; they may be historical figures or literary constructs.","The phrase 'τολεμαίου' is likely a scribal error for 'Πτολεμαίου' (Ptolemy), but the text is inconsistent.","The relationship between the snake-removal story and the transfer of relics is not explicitly causal in the Greek."],"confidence":"medium","notes":[]},{"i":23,"ref":"p23","source":"Εἶπε δὲ ὅτι τὴν κιβωτὸν ταύτην οὐδεὶς ἐκβαλεῖ εἰ μὴ Ἀαρών, καὶ τὰς ἐν αὐτῇ πλάκας οὐδεὶς ἀναπτύξει οὐκέτι ἱερέων ἢ προφητῶν, εἰ μὴ Μωϋσὴς ὁ ἐκλεκτὸς τοῦ θεοῦ. Καὶ ἐν τῇ ἡμέρᾳ τῆς ἀναστάσεως πρώτη ἡ κιβωτὸς ἀναστήσεται, καὶ ἐξελεύσεται ἐκ τῆς πέτρας, καὶ τεθήσεται ἐν ὄρει Σινᾶ. Καὶ πάντες οἱ ἅγιοι πρὸς αὐτὴν συναχθήσονται, ἐκεῖ ἐκδεχόμενοι κύριον τὸν ἐχθρὸν φεύγοντες, ἀνελεῖν αὐτοὺς θέλοντα. Ἐν τῇ πέτρᾳ ἐκείνῃ ἐσφράγισε τῷ δακτύλῳ τὸ ὄνομα τοῦ θεοῦ, καὶ ἐγένετο ὁ τύπος ὡς γλυφὴ σιδήρου, καὶ νεφέλη φωτεινὴ ἐσκέπασε τὸ ὄνομα, καὶ οὐδεὶς νοεῖ τὸν τόπον οὐδὲ ἀναγνῶναι δύναταί τις ἕως σήμερον καὶ ἕως τῆς συντελείας. Ἔστι δὲ ἡ πέτρα ἐν τῇ ἐρήμῳ· ὅπου πρῶτον ἡ κιβωτὸς γέγονε μεταξὺ τῶν δύο ὀρέων, ἐν οἷς κεῖται Μωϋσὴς καὶ Ἀαρών. Καὶ ἐν νυκτὶ νεφέλη ὡς πῦρ γίνεται περὶ τὸν τόπον κατὰ τὸν τύπον τὸν ἀρχαῖον, ὅτι οὐ μὴ παύσηται ἡ δόξα τοῦ θεοῦ ἐκ τοῦ νόμου αὐτοῦ. Διὰ τοῦτο ἔδωκεν ὁ θεὸς τῷ Ἱερεμίᾳ χάριν, ἵνα τὸ τέλος τοῦ μυστηρίου αὐτοῦ αὐτὸς ποιήσῃ, ἵνα γένηται συγκοίνωνος Μωϋσέως καὶ Ἀαρών, καὶ ὁμοῦ εἰσιν ἕως σήμερον, ἐπειδὴ καὶ ὁ Ἱερεμίας ἐστὶν ἐκ σπέρματος ἱερατικοῦ.","english":"He said that no one will bring out this ark except Aaron, and no one will open the tablets within it—no longer any priest or prophet—except Moses, the chosen one of God. And on the day of the resurrection, the ark will be the first to rise, and it will come forth from the rock, and it will be placed on Mount Sinai. And all the saints will be gathered together to it there, awaiting the Lord, fleeing the enemy who wishes to destroy them. In that rock he sealed the name of God with his finger, and the impression became like an engraving of iron, and a luminous cloud covered the name, and no one knows the place nor can anyone read it until today and until the consummation. The rock is in the desert, where the ark first was, between the two mountains in which Moses and Aaron lie. And at night a cloud like fire appears around the place, according to the ancient pattern, because the glory of God will not cease from his law. For this reason God gave grace to Jeremiah, so that he himself might accomplish the end of his mystery, that he might become a partner of Moses and Aaron, and they are together until today, since Jeremiah is also of priestly lineage.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"κιβωτός","severity":"info","text":"The ark (κιβωτός) is the Ark of the Covenant, here hidden in a rock and destined to rise at the resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"συντελείας","severity":"info","text":"συντελείας (consummation) refers to the end of the world, a standard eschatological term in Greek Christian literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Μωϋσὴς ὁ ἐκλεκτὸς τοῦ θεοῦ","severity":"info","text":"The phrase 'Moses, the chosen one of God' echoes Deut 34:10 LXX and Num 16:5 LXX, where Moses is designated by God.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Jeremiah as priestly partner of Moses and Aaron","severity":"info","text":"Jeremiah's priestly lineage (ἱερατικοῦ σπέρματος) and his role as partner of Moses and Aaron reflect a tradition found in the Vitae Prophetarum, linking him to the ark's concealment.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἶπε δέ","severity":"info","text":"The passage begins with 'He said' (Εἶπε δέ), continuing the narrative from the previous passage where Alexander of Macedon is the subject.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ark rising at resurrection","severity":"info","text":"The motif of the ark rising first at the resurrection is unique to this recension and appears in later Byzantine apocalyptic traditions.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'he' (Εἶπε δέ) is ambiguous; the previous passage suggests Alexander of Macedon, but the text does not explicitly name him here."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Εἰς τὸν Ἰεζεκιήλ. Οὗτος Ἰεζεκιὴλ ἐν Βαβυλῶνι προφητεύων καὶ αὐτὸς ἠξιώθη προειπεῖν περὶ τῆς κατὰ Χριστὸν οἰκονομίας, καί φησι· καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν, καὶ καθαριῶ αὐτούς, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς θεόν, καὶ ὁ δοῦλός μου Δαβὶδ ἄρχων ἐν μέσῳ αὐτῶν καὶ ποιμὴν εἷς ἔσται πάντων, ὅτι ἐν τοῖς προστάγμασί μου πορεύσονται. Καὶ πάλιν λέγει, καὶ εἶπε πρός με· τὸ ὕδωρ τοῦτο τὸ ἐκπορευόμενον εἰς τὴν θάλασσαν τὴν πρὸς ἀνατολάς, καὶ κατέβαινεν ἐπὶ τὴν Ἀραβίαν καὶ ἤρχετο ἐπὶ τὴν θάλασσαν ἐπὶ τὸ ὕδωρ τῆς διεκβολῆς καὶ ὑγιάσει τὰ ὕδατα· καὶ ἔσται πᾶσα ψυχὴ τῶν ζώων τῶν ἐκζεόντων καὶ ἐπὶ πάντα, ἐφ᾽ ἃ ἂν ἐπέλθῃ, ἐκεῖ ὁ ποταμὸς ζήσεται. Ἰεζεκιὴλ οὗτός ἐστιν ἐκ τῆς Σαριρᾶ τῶν ἱερέων, καὶ ἀπέθανεν ἐν γῇ Χαλδαίων ἐπὶ τῆς αἰχμαλωσίας, πολλὰ προφητεύσας τοῖς ἐν τῇ Ἰουδαίᾳ. Ἀπέκτεινε δὲ αὐτὸν ὁ ἡγούμενος τοῦ λαοῦ Ἰσραὴλ ἐκεῖ, ἐλεγχόμενος ὑπ᾽ αὐτοῦ ἐπὶ εἰδώλων σεβάσμασι. Καὶ ἔθαψεν αὐτὸν ὁ λαὸς ἐν ἀγρῷ Μαοὺρ ἐν τάφῳ Σὴθ καὶ Ἀρφαξάδ πατέρων Ἀβραάμ. Καί ἐστιν ὁ τάφος σπήλαιον διπλοῦν, ὅτι Ἀβραὰμ ἐν Χεβρῶν πρὸς τὴν ὁμοιότητα αὐτοῦ ἐποίησε τὸν τάφον Σάῤῥος. Διπλοῦν δὲ λέγεται, ὅτι εἱλικτόν ἐστι καὶ ἀπόκρυφον ἐξ ἐπιπέδου, καί ἐστιν ὑπερῷον ἐπὶ γῆς ἐν πέτρᾳ κρεμάμενον. Οὗτος ὁ προφήτης τέρας ἔδωκε τῷ λαῷ, ὥστε προσέχειν τῷ ποταμῷ Χοβάρ, ὅτε ἐκλείποι, ἐλθεῖν τὸ δρέπανον τῆς ἐρημώσεως εἰς πέρας τῆς γῆς, καὶ ὅτε πλημμυρήσει, τὴν εἰς Ἱερουσαλὴμ ἐπάνοδον. Καὶ γὰρ ἐκεῖ κατῴκει ὁ ὅσιος, καὶ πολλοὶ πρὸς αὐτὸν συνήγοντο.","english":"Concerning Ezekiel. This Ezekiel, while prophesying in Babylon, was also deemed worthy to foretell concerning the economy according to Christ, and he says: “And I will deliver them from all their iniquities, and I will cleanse them, and they will be my people, and I will be their God, and my servant David will be ruler among them and one shepherd will be over all, because they will walk in my ordinances.” And again he says: “And he said to me: ‘This water that flows into the sea toward the east, and it descended upon Arabia and came to the sea at the water of the crossing, and it will heal the waters; and every soul of the animals that boil up and upon everything upon which it comes, there the river will live.’” This Ezekiel is from the priestly line of Sarira, and he died in the land of the Chaldeans during the captivity, having prophesied many things to those in Judea. The leader of the people of Israel there killed him, being reproached by him for the worship of idols. And the people buried him in the field of Maour, in the tomb of Seth and Arphaxad, the ancestors of Abraham. And the tomb is a double cave, because Abraham in Hebron made the tomb of Sarah after its likeness. It is called “double” because it is twisted and hidden from the surface, and there is an upper chamber on the ground hanging in the rock. This prophet gave a sign to the people, that they should watch the river Chobar: when it runs dry, the sickle of desolation will come to the end of the earth, and when it floods, the return to Jerusalem. For indeed the holy man dwelt there, and many gathered to him.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Εἰς τὸν Ἰεζεκιήλ","severity":"info","text":"The heading 'Concerning Ezekiel' marks a new prophetic entry, typical of the Vitae Prophetarum collection.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν","severity":"info","text":"The first quotation is a loose paraphrase of Ezekiel 37:23-24, adapting the LXX text to a Christian messianic reading.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ὕδωρ τοῦτο τὸ ἐκπορευόμενον εἰς τὴν θάλασσαν","severity":"info","text":"The second quotation echoes Ezekiel 47:1-12, describing the eschatological river from the temple, here reinterpreted as a healing water.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαριρᾶ","severity":"info","text":"Sarira (Σαριρᾶ) is a variant of Sarepta or a place name; the text claims Ezekiel was of priestly lineage, a detail not in the biblical account.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τάφῳ Σὴθ καὶ Ἀρφαξάδ","severity":"info","text":"The tomb of Seth and Arphaxad is a legendary site; linking Ezekiel to patriarchal tombs reinforces his sanctity in Jewish and Christian tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σάῤῥος","severity":"caution","text":"The name Σάῤῥος (Sarah) is corrupt in the manuscript; the text intends Sarah, Abraham's wife, but the spelling is garbled.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the leader of the people of Israel' who killed Ezekiel is unspecified; the text may conflate traditions about a Jewish official in Babylon.","The location 'field of Maour' (ἀγρῷ Μαοὺρ) is otherwise unknown; it may be a corruption of a place name like Mambre or a toponym from Jewish legend."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"Καί ποτε πλήθους συνόντος αὐτῷ ἔδεισαν οἱ Χαλδαῖοι τοὺς Ἑβραίους, μὴ ἀνταράξωσι καὶ ἐπέλθωσιν αὐτοῖς εἰς ἀναίρεσιν. Καὶ ἐποίησεν ὁ προφήτης διαστῆναι τὸ ὕδωρ, ἵνα ἐκφύγωσιν εἰς τὸ πέραν. Οἱ δὲ κατατολμήσαντες τὦν ἐχθρῶν ἐπιδιώξαντες κατεποντίσθησαν. Οὗτος ὁ προφήτης διὰ προσευχῆς αὐτομάτως αὐτοῖς δαψιλῆ τροφὴν ἰχθύων παρέσχε, καὶ πολλῶν ἐκλειπόντων ζωὴν αὐτοῖς ἐκ θεοῦ ἐλθεῖν παρεκάλεσεν. Οὗτος ἀπολλυμένου τοῦ λαοῦ σημεῖα ποιήσας ἔπαυσε τοὺς πολεμίους καταπλήξας αὐτοὺς οὐρανόθεν, ὅτε ἔλεγεν ὁ Ἰσραήλ, ὅτι· διαπεφωνήκαμεν, ἀπόλωλεν ἡ ἐλπὶς ἡμῶν. Καὶ ἐν τέρασι τῶν ὀστέων τῶν νεκρῶν αὐτοὺς ἔπεισεν, ὅτι ἐστὶν ἐλπὶς τῷ Ἰσραὴλ καὶ ὧδε καὶ ἐπὶ τοῦ μέλλοντος· οὗτος κρίνων τῷ Ἰσραὴλ ἐδείκνυε τὰ ἐν Ἱερουσαλὴμ καὶ ἐν τῷ ναῷ γενόμενα. Οὗτος ἡρπάγη ἐκεῖθεν, καὶ ἦλθεν εἰς Ἱερουσαλήμ, καὶ εἶπεν τὰ ἐν τῷ ναῷ γενόμενα κατ᾽ αὐτὴν τὴν ὥραν εἰς ἔλεγχον τῶν ἀπειθούντων τῷ θεῷ. Οὗτος κατὰ τὸν Μωϋσῆν εἶδε τὸν τύπον τοῦ ναοῦ καὶ τὸ τεῖχος καὶ περίτειχος καὶ τὴν πύλην, ἐν ᾗ κύριος εἰσελεύσεται καὶ ἐξελεύσεται. Καὶ ἔσται ἡ πύλη κεκλεισμένη, καὶ εἰς αὐτὸν ἐλπιοῦσι πάντα τὰ ἔθνη. Οὗτος ἔκρινεν ἐν Βαβυλῶνι τὴν φυλὴν Δὰν καὶ τοῦ Γάδ, ὅτι ἠσέβουν πρὸς κύριον διώκοντες τοὺς τὸν νόμον φυλάσσοντας, καὶ ἐποίησεν αὐτοῖς τέρας μέγα, ὅτι οἱ ὄφεις ἀνήλισκον τὰ βρέφη αὐτῶν καὶ πάντα τὰ κτήνη αὐτῶν διὰ τὴν ἀσέβειαν αὐτῶν. Καὶ εἴρηκεν ὅτι δι᾽ αὐτοὺς οὐκ ἐπιστρέψει ὁ λαὸς εἰς τὴν γῆν αὐτοῦ, ἀλλ᾽ ἐν Μηδίᾳ ἔσονται ἕως συντελείας πλάνης αὐτῶν, καὶ ἐξ αὐτῶν ἦν ὁ ἀνελὼν αὐτὸν [πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ].","english":"And once, when a multitude was gathered with him, the Chaldeans feared that the Hebrews might revolt and attack them for destruction. And the prophet caused the water to divide, so that they might escape to the other side. But those who dared to pursue the enemies were drowned. This prophet, through prayer, spontaneously provided them with an abundant supply of fish, and when many were perishing, he entreated God that life might come to them. This one, when the people were being destroyed, performed signs and stopped the enemies, terrifying them from heaven, at the time when Israel said, \"We have been undone; our hope is lost.\" And by means of portents involving the bones of the dead, he convinced them that there is hope for Israel both here and in the future. This one, while judging for Israel, showed what was happening in Jerusalem and in the temple. He was snatched away from there and came to Jerusalem, and he reported what had happened in the temple at that very hour, to convict those who were disobedient to God. This one, like Moses, saw the form of the temple, and the wall, and the surrounding wall, and the gate through which the Lord will enter and exit. And the gate will be closed, and all the nations will hope in him. This one judged in Babylon the tribe of Dan and of Gad, because they were impious toward the Lord, persecuting those who kept the law, and he performed a great portent for them: that serpents were devouring their infants and all their livestock because of their impiety. And he said that because of them, the people would not return to their land, but would be in Media until the end of their error, and that from among them was the one who killed him [all the days of his life].","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Χαλδαῖοι","severity":"info","text":"The Chaldeans are the Neo-Babylonian ruling class; in the Vitae Prophetarum they often appear as oppressors of the Jewish exiles.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διαστῆναι τὸ ὕδωρ","severity":"info","text":"The motif of dividing water recalls the Exodus crossing of the Red Sea (Exod 14:21–22), here applied to Ezekiel as a wonder-worker.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τύπον τοῦ ναοῦ","severity":"info","text":"Ezekiel’s vision of the temple’s form parallels the detailed temple plan in Ezek 40–42, but the text here adds a gate for the Lord’s entry and exit, not found in the biblical account.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"φυλὴν Δὰν καὶ τοῦ Γάδ","severity":"info","text":"The tribes of Dan and Gad were among the northern tribes; their impiety and exile to Media reflect later Jewish traditions about the ten lost tribes.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ","severity":"caution","text":"The final phrase in brackets is textually uncertain; it may be a gloss or a corruption, as it awkwardly modifies the preceding clause about the killer.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who killed him' is ambiguous: the text says 'from among them' (the tribes of Dan and Gad) but does not name the killer.","The phrase 'all the days of his life' is syntactically unclear—it may refer to the killer's lifetime or to Ezekiel's."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":26,"ref":"p26","source":"Εἰς τὸν Δανιήλ. Οὗτος Δανιὴλ ἐν Βαβυλῶνι προφητεύων καὶ αὐτὸς ἀξιωθεὶς προειπεῖν περὶ τοῦ δεσπότου Χριστοῦ φησιν οὕτως· καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναί σοι καὶ τοῦ οἰκοδομηθῆναι Ἱερουσαλὴμ ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο· καὶ τὰ ἑξῆς. Καὶ πάλιν· καὶ ἐτμήθη λίθος ἄνευ χειρῶν, καὶ ἐπάταξε τὴν εἰκόνα, καὶ ἐγένετο ὁ λίθος εἰς ὄρος μέγα, καὶ ἐπλήρωσε τὴν γῆν. Καὶ πάλιν· καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ αὐτῷ ἐξεδόθη ἡ τιμὴ καὶ ἡ ἐξουσία καὶ τὰ λοιπὰ ὅσα ἐῤῥήθη. Δανιὴλ οὗτος ἦν ἐκ φυλῆς Ἰούδα τῶν ἐξεχόντων τῆς βασιλικῆς ὑπηρεσίας, ἀλλ᾽ ἔτι νήπιος ὤν ἤχθη ἐν τῇ αἰχμαλωσίᾳ ἐκ τῆς Ἰουδαίας εἰς γῆν Χαλδαίων. Ἐγεννήθη δὲ ἐν Βεθωρὼν τῇ ἀνωτέρᾳ· καὶ ἦν ἀνὴρ σώφρων, ὥστε δοκεῖν τοὺς Ἰουδαίους εἶναι αὐτὸν σπάδοντα. Πολλὰ ἐπένθησεν οὗτος τὸν λαὸν καὶ ἐπὶ τὴν πόλιν Ἱερουσαλήμ, καὶ ἐν νηστείαις ἤσκησεν ἀπὸ πάσης τροφῆς ἐπιθυμητῆς, σπέρματα γῆς ἐσθίων. Καὶ ἦν ἀνὴρ ξηρὸς καὶ σπανὸς τὴν ἰδέαν, ὡραῖος ἐν χάριτι ὑψίστου. Οὗτος πολλὰ ηὔξατο ὑπὲρ τοῦ Ναβουχοδονόσορ, παρακαλοῦντος αὐτὸν Βαλτάσαρ τοῦ υἱοῦ αὐτοῦ, ὅτι ἐγένετο θηρίον καὶ κτῆνος, ἵνα μὴ ἀπόληται. Ἦν γὰρ τὰ ἔμπροσθεν ὡς βοῦς σὺν τῇ κεφαλῇ, καὶ οἱ πόδες σὺν τοῖς ὄπισθεν λέων. Ἀπεκαλύφθη δὲ τῷ ὁσίῳ περὶ τοῦ μυστηρίου τούτου, ὅτι κτῆνος γέγονε διὰ τὴν ἄλογον αὐτοῦ φιληδονίαν καὶ σκληροτραχηλίαν, καὶ ὅτι ὡς βοῦς ὑποζύγιον γενήσεται τοῦ Βελίαρ, λέων δὲ διὰ τὸ ἁρπακτικὸν καὶ τυραννικὸν καὶ θηριῶδες τοῦ τρόπου.","english":"Concerning Daniel. This Daniel, prophesying in Babylon and having been deemed worthy to foretell concerning the Lord Christ, speaks thus: \"And you will know and understand, from the departure of the word that is answered to you and from the building of Jerusalem until Christ the leader, seven weeks and sixty-two weeks,\" and so forth. And again: \"And a stone was cut without hands, and it struck the image, and the stone became a great mountain, and it filled the earth.\" And again: \"And behold, with the clouds of heaven, like a son of man coming, and he reached the Ancient of Days, and to him were given honor and authority,\" and the rest that was spoken. This Daniel was from the tribe of Judah, of those prominent in royal service, but while still a child he was taken in the captivity from Judea to the land of the Chaldeans. He was born in Upper Bethoron. And he was a temperate man, so that the Jews thought him to be a eunuch. He grieved much for the people and for the city of Jerusalem, and he practiced asceticism in fasts from all desirable food, eating seeds of the earth. And he was a dry and spare man in appearance, beautiful in the grace of the Most High. He prayed much for Nebuchadnezzar, at the urging of his son Belshazzar, because he had become a beast and a brute, so that he might not perish. For his front parts were like an ox with the head, and his feet with the hind parts were a lion. And it was revealed to the holy man concerning this mystery, that he had become a brute because of his irrational love of pleasure and stubbornness, and that as an ox he would become a beast of burden for Beliar, and as a lion because of the rapacious, tyrannical, and bestial nature of his character.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναί σοι καὶ τοῦ οἰκοδομηθῆναι Ἱερουσαλὴμ ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο","severity":"info","text":"This conflates Daniel 9:25 (LXX) with a Christian messianic reading, substituting 'Christ the leader' for the original 'anointed one'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐτμήθη λίθος ἄνευ χειρῶν, καὶ ἐπάταξε τὴν εἰκόνα, καὶ ἐγένετο ὁ λίθος εἰς ὄρος μέγα, καὶ ἐπλήρωσε τὴν γῆν","severity":"info","text":"This is a paraphrase of Daniel 2:34-35 (LXX), where a stone cut without hands destroys an image and becomes a mountain, here given a Christian allegorical sense.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε","severity":"info","text":"This adapts Daniel 7:13 (LXX), where 'son of man' is interpreted as Christ and 'Ancient of Days' as God, reflecting a Christian exegetical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σπάδοντα","severity":"info","text":"The term 'spadon' (eunuch) reflects a Jewish tradition (cf. b. Sanh. 93b) that Daniel was a eunuch, possibly to explain his celibacy and court role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεθωρὼν τῇ ἀνωτέρᾳ","severity":"info","text":"Upper Bethoron is a town in Judea, mentioned in Joshua 10:11 and 1 Maccabees 3:16, here given as Daniel's birthplace, a detail not in the biblical book.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"The story of Nebuchadnezzar's transformation into a beast (ox and lion) is a hagiographic expansion, found in later Christian and Jewish legends, not in Daniel.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is a Christian recension of the Jewish Vitae Prophetarum; the exact Vorlage and the extent of Christian interpolation are uncertain."],"confidence":"high","notes":[]},{"i":27,"ref":"p27","source":"Ταῦτα ἔχουσιν οἱ δυνάσται ἐν νεότητι, ἐπὶ τέλει δὲ θῆρες γίνονται, ἁρπάζοντες, ὀλοθρεύοντες, πατάσσοντες ἀναιροῦντες, τυραννοῦντες, ἀσεβοῦντες, τὰς δὲ τούτων ἀμοιβὰς παρὰ τοῦ δικαιοκρίτου θεοῦ ἀπολαμβάνοντες. Ἔγνω δὲ διὰ τοῦ θεοῦ ὁ ἅγιος, ὅτι ὡς βοῦς ἤσθιε χόρτον, καὶ ὅτι οὐκ ἐγένετο αὐτῷ ἀνθρωπίνης φύσεως τροφῆς ἐπιθυμία. Διὰ τοῦτο καὶ ὁ αὐτὸς Ναβουχοδονόσορ μετὰ τὴν πέψιν τῆς τροφῆς ἐν καρδίᾳ ἀνθρωπίνῃ γενόμενος ἔκλαιε καὶ ἠξίου κύριον πᾶσαν τῆν ἡμέραν καὶ νύκτα τεσσαρακοντάκις δεόμενος. Δαίμων δὲ ἐπεγίνετο αὐτῷ καὶ ἐλάνθανεν ὅτι γέγονεν ἄνθρωπος. Ἤρθη δὲ ἡ γλῶσσα αὐτοῦ τοῦ μὴ λαλεῖν, καὶ νοῶν εὐθὺς ἐδάκρυε, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ἦσαν ὡς νεκρὸν κρέας ἐν τῷ κλαίειν· πολλοὶ γὰρ ἐξιόντες ἐκ τῆς πόλεως ἐθεώρουν αὐτόν. Ὁ δὲ Δανιὴλ μόνος οὐκ ἤθελεν ἰδεῖν αὐτόν, ὅτι πάντα τὸν χρόνον τῆς ἀλλοιώσεως αὐτοῦ ἐν προσευχῇ ἦν περὶ αὐτοῦ. Ἔλεγε γὰρ ὅτι· πάλιν ἄνθρωπος γενήσεται, καὶ τότε ὄψομαι αὐτὸν, καὶ ἠπίστουν αὐτῷ. Ὁ Δανιὴλ οὖν τὰ ἑπτὰ ἔτη προσευχόμενος πρὸς τὸν ὕψιστον ᾔτησεν γενέσθαι, οὕς εἶπεν καιρούς, [προσευχόμενος πρὸς τὸν ὕψιστον ἐποίησεν γενέσθαι] μῆνας ἑπτά. Καὶ τὸ μυστήριον τῶν ἑπτὰ καιρῶν ἐτελέσθη ἐπ᾽ αὐτόν, ὅτι ἀποκαταστὰς ἐν ἑπτὰ μησίν, ὡς ἦν τὸ πρίν, τὰ ἓξ ἔτη καὶ πέντε μῆνας ὑπέπιπτε κυρίῳ καὶ ὡμολόγει τὴν ἀσέβειαν αὐτοῦ καὶ πᾶσαν τὴν ἀνομίαν αὐτοῦ, καὶ μετὰ ἄφεσιν τῶν ἀνομιῶν αὐτοῦ ἀπέδωκεν αὐτῷ τὴν βασιλείαν αὐτοῦ, καὶ οὔτε ἄρτον οὔτε κρέας ἔφαγεν οὔτε οἶνον ἔπιεν, ἐξομολογούμενος κυρίῳ, ὅτι Δανιὴλ προσέταξεν αὐτῷ ὀσπρίοις βρεκτοῖς καὶ χλόαις ἐξιλεώσασθαι κύριον.","english":"These things the rulers have in their youth, but in the end they become beasts, seizing, destroying, striking, killing, tyrannizing, acting impiously, and receiving their recompense from the just-judging God. And the holy man knew through God that he ate grass like an ox, and that he had no desire for food of human nature. For this reason, this same Nebuchadnezzar, after the digestion of the food, when he had come into a human heart, wept and besought the Lord all day and night, praying forty times. But a demon came upon him, and it escaped his notice that he had become a man. His tongue was taken away from speaking, and understanding immediately he wept, and his eyes were like dead flesh in his weeping; for many, going out from the city, beheld him. But Daniel alone did not wish to see him, because for the whole time of his transformation he was in prayer concerning him. For he said that he would become a man again, and then I will see him, and they disbelieved him. So Daniel, praying to the Most High for seven years, asked that it come to pass, which he called seasons, [praying to the Most High he made it come to pass] seven months. And the mystery of the seven seasons was fulfilled upon him, because, having been restored in seven months as he was before, for six years and five months he submitted to the Lord and confessed his impiety and all his lawlessness, and after the remission of his lawlessnesses he gave back to him his kingdom, and he ate neither bread nor meat nor drank wine, confessing to the Lord, because Daniel commanded him to propitiate the Lord with soaked legumes and greens.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar's transformation into a beast and his penitential diet of grass and legumes is a hagiographic expansion of Daniel 4, where the king is punished with madness and lives like a wild animal.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δυνάσται","severity":"info","text":"δυνάσται (dynasts) here refers to rulers or powerful men, not a specific office; the term is used generically in the Vitae Prophetarum for oppressive authorities.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑπτὰ καιρούς","severity":"info","text":"The 'seven seasons' (ἑπτὰ καιρούς) alludes to Daniel's prophecy of seven weeks (Dan 9:25 LXX), reinterpreted here as seven months of Nebuchadnezzar's penance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"προσευχόμενος πρὸς τὸν ὕψιστον ἐποίησεν γενέσθαι","severity":"info","text":"The bracketed phrase in the Greek is a doublet, likely a scribal insertion or variant reading; the text originally read 'Daniel prayed to the Most High and made it happen'.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Δανιὴλ μόνος οὐκ ἤθελεν ἰδεῖν αὐτόν","severity":"info","text":"Daniel's refusal to see Nebuchadnezzar until his restoration is unique to this tradition; it emphasizes Daniel's prophetic patience and prayer, contrasting with the king's public spectacle.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποκαταστὰς ἐν ἑπτὰ μησίν","severity":"caution","text":"The chronology is confused: Nebuchadnezzar is restored in seven months, but then submits for six years and five months, totaling seven years; the text may conflate two traditions.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'οὕς εἶπεν καιρούς' is ambiguous: it may mean 'which he called seasons' or 'which he said were seasons'.","The doublet in brackets suggests a textual variant; the original reading is uncertain."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":28,"ref":"p28","source":"Διὰ τοῦτο ἐκάλεσεν αὐτὸν Βαλτάσαρ, ὡς τὸν υἱὸν αὐτοῦ. Ἠθέλησε δὲ αὐτὸν συγκληρονόμον καταστῆναι τῶν τέκνων αὐτοῦ. Ἀλλ᾽ ὁ ὅσιος εἶπεν. Ἵλεώς μοι ἀφεῖναί με κληρονομίαν πατέρων μου καὶ κολληθῆναί με κληρονομίᾳ ἀπεριτμήτων. Καὶ τοῖς ἄλλοις βασιλεῦσι Περσῶν πολλὰ ἐποίησε τεράστια ὅσα οὐκ ἐγράφησαν. Οὗτος δὲ ἀπέθανεν, καὶ ἐτάφη ἐν τῷ σπηλαίῳ τῷ βασιλικῷ μόνος ἐνδόξως. Καὶ αὐτὸς ἔδωκε τέρας ἐν ὄρεσι τοῖς ὑπεράνω τῆς Βαβυλῶνος ὅτι· ὅτε καπνισθήσεται τὸ ἐκ βοῤῥᾶ, τότε ἥξει τέλος Βαβυλῶνος· [ὅτε δὲ κατ᾽ ἀνατολὰς ὕδωρ καθαρὸν ἐξελεύσεται, τότε ὁ θεὸς ἐπὶ γῆς φανεὶς ὡς ἄνθρωπος ἀναδέξεται πάσας τὰς ἀνομίας τοῦ κόσμου εἰς ἑαυτὸν ἐν τῷ ἀνασκολοπίζεσθαι αὐτὸν ὑπὸ τῶν ἱερέων τοῦ νόμου. Καὶ εὐθὺς πνεύματος χάρις ἐπὶ γῆς ἐκχυθήσεται εἰς πάντα τὰ ἔθνη.] Ὅτε δὲ ἐν πυρὶ καίεται, τότε τέλος ἔσται τῆς γῆς. Ἐὰν δὲ ἐν τῷ νότῳ ῥεύσῃ ὕδατα, ὑποστρέψει ὁ λαὸς εἰς τὴν γῆν αὐτοῦ. Ἐὰν δὲ αἷμα ῥεύσῃ, φόνος ἔσται τοῦ Βελίαρ ἐν πάσῃ τῇ γῇ. Καὶ ἐκοιμήθη ἐν εἰρήνῃ ὁ ὅσιος τοῦ θεοῦ.","english":"Therefore he called him Baltasar, as his own son. He wished to make him co-heir with his children. But the holy one said, \"May it be merciful for me to renounce the inheritance of my fathers and to attach myself to the inheritance of the uncircumcised.\" And to the other kings of the Persians he performed many wonders which were not recorded. This one died and was buried in the royal cave alone, with honor. And he himself gave a sign in the mountains above Babylon: that when the smoke from the north is kindled, then the end of Babylon will come; [but when pure water flows forth toward the east, then God, appearing on earth as a man, will take upon himself all the lawlessness of the world, being crucified by the priests of the law. And immediately the grace of the Spirit will be poured out on earth among all nations.] When it is consumed by fire, then will be the end of the earth. If water flows in the south, the people will return to their land. If blood flows, there will be slaughter of Beliar throughout the whole earth. And the holy one of God fell asleep in peace.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βαλτάσαρ","severity":"info","text":"Baltasar is the Greek form of the Akkadian name Belshazzar, here used as a title or adoptive name for Daniel, reflecting the tradition that Nebuchadnezzar renamed him after his own son.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀπεριτμήτων","severity":"info","text":"The word 'uncircumcised' (ἀπεριτμήτων) is a loaded term in Jewish-Christian polemic, here used by the holy man to reject the inheritance of the Persian kings, implying a contrast between the circumcised (Jewish) and uncircumcised (Gentile) peoples.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνασκολοπίζεσθαι","severity":"info","text":"The description of God being 'crucified' (ἀνασκολοπίζεσθαι) by the priests of the law is a clear Christian interpolation, echoing the crucifixion of Christ, and is bracketed in the edition as a later addition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βελίαρ","severity":"info","text":"Beliar (Βελίαρ) is a Greek form of the Hebrew Belial, a term for worthlessness or lawlessness, often personified as a demon or antichrist figure in Jewish and Christian apocalyptic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage shifts from narrative (Daniel's refusal of co-heirship) to a series of apocalyptic oracles attributed to Daniel, introduced by 'he himself gave a sign', a common structural marker in prophetic vitae.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The oracles about the end of Babylon and the eschatological signs reflect later Christian apocalyptic interests, likely added to the original Jewish tradition to align Daniel with Christian prophecy.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed passage (from 'but when pure water flows' to 'among all nations') is considered a Christian interpolation; its removal affects the interpretation of the surrounding oracles.","The phrase 'the holy one said' introduces a direct speech that may be a later insertion, as it breaks the narrative flow."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":29,"ref":"p29","source":"Εἰς τὸν Ἠλίαν. \n Οὗτός ἐστιν Ἠλίας ὁ πρῶτος ἀνθρώπων τοῖς ἀνθρώποις ὑποδείξας οὐρανοδραμεῖν, ὁ πρῶτος ἀνθρώπων ὑποδείξας ὁ τὴν γῆν λαχὼν οἰκητήριον καὶ τὸν οὐρανὸν ἀθρόον διατρέχων, ὁ θνητὸς ὑπάρχων καὶ τοῖς ἀθανάτοις ἁμιλλώμενος, ὁ χαμαὶ βαδίζων καὶ ὡς πνεῦμα μετ᾽ ἀγγέλων οὐρανοπολῶν· ὁ διὰ τῆς μηλωτῆς τῷ μαθητῇ Ἐλισσαίῳ διπλᾶ τὰ χαρίσματα μεταδούς· ὁ μακροχρόνιος καὶ ἀγήρως ἄνθρωπος, ὁ τῷ Ἀντιχρίστῳ διατηρούμενος στρατηγός, ὁ ἀντικαθιστάμενος καὶ διελέγχων τὴν ἀπάτην καὶ τὴν ὑπερηφανίαν αὐτοῦ, ὁ πάντας ἀνθρώπους ἐκ τῆς πλάνης αὐτοῦ ἐπὶ τὸν θεὸν ἐν τῇ συντελείᾳ ἐπιστρέφων· οὗτος ὁ τῆς δευτέρας καὶ ἐπιφανοῦς παρουσίας τοῦ δεσπότου Χριστοῦ ἀξιούμενος εἶναι πρόδρομος ὁ μέτρῳ διακονιῶν τοῖς ἀγγέλοις ἁμιλλώμενος. \n Οὗτος ἦν ἐκ γῆς Ἀράβων, φυλῆς Ἀαρών, οἰκῶν ἐκ Γαλαάδ, ὅτι ἡ Θέσβις δῶμα ἦν τοῖς ἱερεῦσιν. Ὅτε δὲ ἔμελλε τεχθῆναι, εἶδεν Σωβαχὰ ὁ πατὴρ αὐτοῦ, ὅτι ἄγγελοι λευκοφανεῖς αὐτὸν προσηγόρευον καὶ ὅτι ἐν πυρὶ αὐτὸν ἐσπαργάνουν καὶ φλόγα πυρὸς ἐδίδουν αὐτῶ φαγεῖν. Καὶ ἐλθὼν ἀνήγγειλεν εἰς Ἱερουσαλήμ, καὶ εἶπεν αὐτῷ ὁ χρησμός· μὴ δειλιάσῃς· ἔσται γὰρ ἡ οἴκησις αὐτοῦ φῶς καὶ ὁ λόγος αὐτοῦ ἀπόφασις, καὶ κρινεῖ τὸν Ἰσραὴλ ἐν ῥομφαίᾳ καὶ πυρί.","english":"On Elijah.\n\nThis is Elijah, the first of men to show men how to traverse the heavens, the first of men to show that he who has received the earth as his dwelling place runs through the whole heaven, he who is mortal and yet contends with the immortals, he who walks on the ground and yet, like a spirit, dwells in heaven with angels; he who through the sheepskin gave double gifts to his disciple Elisha; the long-lived and ageless man, the general preserved for the Antichrist, he who opposes and refutes his deceit and his pride, he who turns all men from his error to God at the consummation; this is he who is deemed worthy to be the forerunner of the second and glorious coming of the Lord Christ, he who in measure serves, contending with the angels.\n\nHe was from the land of the Arabs, of the tribe of Aaron, dwelling in Galaad, because Thesbis was a home for the priests. When he was about to be born, his father Sobacha saw that white-shining angels greeted him and that they swaddled him in fire and gave him a flame of fire to eat. And coming, he announced it in Jerusalem, and the oracle said to him: Do not be afraid; for his dwelling will be light and his word a judgment, and he will judge Israel with sword and fire.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἠλίαν","severity":"info","text":"The heading 'On Elijah' marks a new entry in the series of prophet vitae, following the pattern of the collection.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"οὐρανοδραμεῖν","severity":"info","text":"The rare verb 'to traverse the heavens' (οὐρανοδραμεῖν) is a key descriptor of Elijah's celestial journey, unique to this tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Ἀντιχρίστῳ διατηρούμενος στρατηγός","severity":"info","text":"Elijah as 'general preserved for the Antichrist' echoes eschatological traditions (cf. Rev 11:3-12) where Elijah returns to oppose the Antichrist.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Θέσβις","severity":"info","text":"Thesbis (Θέσβις) is identified as a home for priests, linking Elijah to the Aaronite priesthood and the Transjordan region of Galaad.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"φλόγα πυρὸς ἐδίδουν αὐτῶ φαγεῖν","severity":"info","text":"The motif of feeding a flame to the infant Elijah parallels later hagiographic accounts of prophetic childhoods, e.g., in the Life of John the Baptist.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρόδρομος","severity":"info","text":"Elijah as 'forerunner' (πρόδρομος) of Christ's second coming anticipates his role in Byzantine liturgy and eschatology, distinct from John the Baptist's title.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ γῆς Ἀράβων' may refer to the region of Arabia or to a specific tribe; the exact location of Thesbis is uncertain.","The oracle's response to Sobacha is not attributed to a specific biblical source, leaving its origin ambiguous."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"Εἰς τὸν Ἐλισσαῖον. \n Οὗτος ὁ Ἐλισσαῖος ἦν ἐξ Ἀβελμαοὺλ γῆς τοῦ Ῥουβίμ. Καὶ ἐπὶ τούτου γέγονε τέρας, ὅτι ἡνίκα ἐτέχθη, ἐν αλγάλοις ἡ δάμαλις ἡ χρυσὴ ὀξὺ ἐβόησεν, ὥστε ἀκουσθῆναι εἰς Ἱερουσαλήμ, καὶ εἶπεν ὁ ἱερεὺς διὰ τῶν δήλων ὅτι· προφήτης ἐτέχθη εἰς Ἱερουσαλήμ, ὅς καθελεῖ τὰ γλυπτὰ αὐτῶν καὶ τὰ χωνευτὰ αὐτῶν. Καὶ θανὼν ἐτάφη ἐν Σαμαρείᾳ.","english":"On Elisha. This Elisha was from Abelmaoul of the land of Rubim. And a portent occurred concerning him, that when he was born, in the algaels the golden heifer cried out sharply, so that it was heard in Jerusalem, and the priest said through the oracles that a prophet had been born in Jerusalem who would cast down their carved images and their molten images. And having died, he was buried in Samaria.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀβελμαοὺλ","severity":"info","text":"The toponym Ἀβελμαοὺλ (Abelmaoul) likely represents Abel-meholah, the birthplace of Elisha in the Hebrew Bible (1 Kings 19:16). The spelling here is a Greek transcription.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἐν αλγάλοις","severity":"caution","text":"The phrase ἐν αλγάλοις is obscure; it may be a corruption or a transliteration of a Semitic word. The English draft renders it as 'in the algaels' without clarification. The meaning is uncertain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δάμαλις ἡ χρυσὴ","severity":"info","text":"The golden heifer (δάμαλις ἡ χρυσή) recalls the biblical episode of the golden calf (Exodus 32) and the prophetic critique of idolatry. The portent of its cry at Elisha's birth is not in the canonical books of Kings.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερουσαλήμ","severity":"info","text":"The mention of Jerusalem as the place where the cry was heard and where the priest interprets the portent is anachronistic: Elisha's activity was in the northern kingdom, not Jerusalem. This reflects later legendary embellishment.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἐλισσαῖον","severity":"info","text":"This passage begins a new entry in the series of prophet vitae, following the pattern of the work: a heading with the prophet's name, then birthplace, portent, and burial place.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θανὼν ἐτάφη ἐν Σαμαρείᾳ","severity":"info","text":"The claim that Elisha was buried in Samaria is not found in the biblical account (2 Kings 13:20 mentions his death but not burial place). This detail appears in later Jewish and Christian traditions.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν αλγάλοις' is of uncertain meaning and may be a textual corruption or a transliteration of a Semitic term.","The location 'Ἀβελμαοὺλ' is likely Abel-meholah, but the spelling is non-standard.","The portent of the golden heifer crying at Elisha's birth is not attested in the biblical narrative and appears to be a legendary addition."],"confidence":"medium","notes":[]},{"i":31,"ref":"p31","source":"Εἰς τὸν Ζαχαρίαν. \n Ζαχαρίας υἱὸς Ἰωδαὲ τοῦ ἱερέως. Οὗτος ἦν ἐξ ερουσαλήμ, καὶ ἀπέκτεινεν αὐτὸν Ἰωὰς ὁ βασιλεὺς Ἰούδα ἐχόμενα τοῦ θυσιαστηρίου, καὶ ἐξέχεε τὸ αἷμα αὐτοῦ ὁ οἶκος Δαβὶδ ἀνὰ μέσον ἐπὶ τοῦ Ἐλάμ. Καὶ λαβόντες αὐτὸν οἱ ἱερεῖς ἔθαψαν μετὰ τοῦ πατρὸς αὐτοῦ.","english":"On Zacharias. Zacharias, son of Jodae the priest. He was from Jerusalem, and Joash, king of Judah, killed him while he was clinging to the altar, and the house of David poured out his blood in the midst upon the Elam. And the priests took him and buried him with his father.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ζαχαρίας υἱὸς Ἰωδαὲ τοῦ ἱερέως","severity":"info","text":"The identification of Zacharias as son of Jodae the priest distinguishes him from the prophet Zechariah son of Berechiah (Zech 1:1). This reflects a conflation common in later tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἰωὰς ὁ βασιλεὺς Ἰούδα","severity":"info","text":"Joash, king of Judah (c. 836–796 BCE), is known from 2 Kings 12. The account of Zacharias’ murder at the altar echoes the biblical story of Zechariah son of Jehoiada (2 Chr 24:20–22).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐλάμ","severity":"info","text":"The term 'Elam' (Ἐλάμ) likely refers to the portico or porch of the Temple (cf. Hebrew 'ulam). The phrase 'in the midst upon the Elam' is obscure; it may indicate a specific location within the Temple precinct.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐξέχεε τὸ αἷμα αὐτοῦ","severity":"info","text":"The phrase 'poured out his blood' echoes sacrificial language (cf. Lev 17:4) and may allude to the violent death of a priestly figure, reinforcing the martyrdom theme.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ζαχαρίαν","severity":"info","text":"The heading 'On Zacharias' follows the pattern of the Vitae Prophetarum, introducing each prophet with a brief biographical notice. This passage is part of a series of such entries.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ζαχαρίας","severity":"info","text":"This Zacharias is often identified in Christian tradition with the father of John the Baptist, though the biblical Zechariah (father of John) is not a priest killed by Joash. The conflation is common in apocryphal and hagiographic texts.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zacharias is ambiguous: the text conflates the biblical prophet Zechariah son of Jehoiada with the father of John the Baptist. The location 'Elam' is unclear; it may be a corruption or a specific architectural feature of the Temple."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"Εἰς τὸν Ναθάν. \n Οὗτος Ναθὰν ὁ προφήτης ἦν ἐκ Γαβαὼν ἐπὶ Δαβὶδ καὶ αὐτὸς ἦν ὁ διδάξας αὐτὸν τὸν νόμον τοῦ κυρίου καὶ εἶδεν, ὅτι Δαβὶδ ἐν τῇ Βηρσαβεὲ παραβήσεται καὶ σπεύδοντι ἐλθεῖν καὶ ἀναγγεῖλαι αὐτῷ ἐνεπόδισεν ὁ Βελίαρ. Ἐρχόμενος δὲ κατὰ τὴν ὁδόν, εὗρε νεκρὸν κείμενον γυμνὸν ἐσφαγμένον· καὶ ἀπέμεινε δι᾽ αὐτὸν ἐκεῖ. Οὗτος ἀπέθανε καὶ ἐτάφη εἰς τὴν γῆν αὐτοῦ ἐν Γαβαών.","english":"On Nathan. This Nathan the prophet was from Gabaon, in the time of David, and he it was who taught him the law of the Lord. And he saw that David would transgress with Bersabee, and as he hastened to go and announce it to him, Beliar hindered him. But as he was going along the road, he found a dead man lying naked and slain; and he tarried there on account of him. He died and was buried in his own land in Gabaon.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βηρσαβεέ","severity":"info","text":"The Greek form of the Hebrew name Bathsheba, wife of Uriah the Hittite, with whom David committed adultery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Beliar is a Greek transliteration of the Hebrew Belial, a term for worthlessness that became a name for a demon or Satan in Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"","severity":"info","text":"The story of Nathan's encounter with a dead body on the road is not found in the biblical account (2 Samuel 11–12) and appears to be a hagiographic expansion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Δαβὶδ ἐν τῇ Βηρσαβεὲ παραβήσεται","severity":"info","text":"This alludes to David's transgression with Bathsheba, narrated in 2 Samuel 11, though the specific detail of Nathan foreseeing it is extra-biblical.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"The passage follows the standard pattern of the Vitae Prophetarum: origin, prophetic role, death, and burial location.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Nathan is placed in the time of David, consistent with the biblical narrative (2 Samuel 7; 12).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text does not specify whether Beliar hindered Nathan physically or supernaturally; the reading taken is that Beliar (a demonic figure) actively prevented Nathan from warning David."],"confidence":"high","notes":[]},{"i":33,"ref":"p33","source":"Εἰς τὸν Ἀχία. \n Οὗτος Ἀχίας ἦν ἐν Σιλώμ, ὅπου ἦν ἡ σκηνὴ ἡ παλαιὰ ἐκ πόλεως Ἠλί, καὶ ἀπέθανε καὶ ἐτάφη σύνεγγυς τῆς δρυὸς Σιλώμ· ὁ δὲ αὐτὸς καὶ Ἀδωνίας λέγεται.","english":"On Achias. This Achias was in Silom, where the old tent from the city of Heli was, and he died and was buried near the oak of Silom; and he himself is also called Adonias.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀχίας","severity":"info","text":"Achias is identified with the prophet Ahijah of Shiloh, who appears in 1 Kings 11:29–12:24 as a figure who prophesied the division of the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σιλώμ","severity":"info","text":"Silom is the Greek form of Shiloh, the ancient religious center where the tabernacle was located before the building of the Temple in Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"σκηνὴ ἡ παλαιὰ ἐκ πόλεως Ἠλί","severity":"info","text":"The 'old tent from the city of Heli' refers to the tabernacle that was at Shiloh, associated with the priest Eli (1 Samuel 1–4). This indicates the continuity of the cultic site.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὁ δὲ αὐτὸς καὶ Ἀδωνίας λέγεται","severity":"info","text":"The final clause identifies Achias also as Adonias, likely a scribal confusion or alternative name. This may reflect conflation with Adonijah, son of David, or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"Ἀδωνίας","severity":"caution","text":"The identification of Achias with Adonias is problematic; Adonias is usually a separate figure (e.g., Adonijah in 1 Kings 1–2). This may be a corruption in the manuscript tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between Achias and Adonias is unclear; the text may conflate two distinct figures or reflect a variant tradition.","The location 'Silom' is identified with Shiloh, but the precise site of the oak is not specified in the text."],"confidence":"medium","notes":[]},{"i":34,"ref":"p34","source":"Εἰς τὸν Ἰωάθ. \n Οὗτος Ἰωὰθ ἦν ἐκ γῆς Σαμαρίν, ἐπάταξε δὲ αὐτὸν ὁ λέων, καὶ ἀπέθανε, καὶ ἐτάφη ἐν Βεθὴλ ἐγγὺς τοῦ ψευδοπροφήτου τοῦ πλανήσαντος αὐτόν.","english":"On Joath. This Joath was from the land of Samaria, and a lion struck him, and he died, and he was buried in Bethel near the false prophet who had led him astray.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἰωάθ","severity":"info","text":"The name 'Joath' (Ἰωάθ) is a variant of 'Joah' or 'Joash'; the figure is otherwise unknown in biblical or prophetic lists.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ψευδοπροφήτου","severity":"info","text":"The 'false prophet' who led Joath astray is not named in the Vitae Prophetarum; this may refer to a figure from the northern kingdom prophetic traditions, possibly associated with Bethel.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐτάφη ἐν Βεθὴλ","severity":"info","text":"The burial at Bethel near a false prophet mirrors the pattern in the Vitae Prophetarum of linking a prophet's death and burial to a location of theological significance or conflict.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπάταξε δὲ αὐτὸν ὁ λέων","severity":"caution","text":"The phrase 'a lion struck him' is ambiguous: it may mean a literal lion attack or a metaphorical punishment; the Greek verb ἐπάταξε can mean 'struck' or 'killed'.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'false prophet' is not specified; the text does not clarify whether this is a known biblical figure or a local tradition.","The manner of death by lion may be literal or symbolic; the Greek leaves the interpretation open."],"confidence":"high","notes":[]},{"i":35,"ref":"p35","source":"Εἰς τὸν Ἀζαρίαν. Οὗτος Ἀζαρίας ἦν ἐκ γῆς Συνάθα· ὃς ἀπέστρεψεν ἐξ Ἱερουσαλὴμ τὴν αἰχμαλωσίαν Ἰούδα, καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ. Ἰεφθὰ δὲ Δαβίδ τε καὶ Σαμουήλ, ἕκαστος αὐτῶν, ἐν τῇ ἰδίᾳ αὐτοῦ ἐτάφη πόλει ἀποθανών. Τέλος τῶν προφητῶν ἤγουν τῆς γενέσεως αὐτῶν καὶ τῆς βιωτικῆς καὶ τῆς τελευτῆς. Εἰς τὸν Ὠσηέ. Σωζόμενος. Οὗτος Ὠσηὲ τῶν ιβʹ προφητῶν ὁ πρῶτος, ἀξιωθεὶς εἰπεῖν περὶ τοῦ δεσπότου Χριστοῦ οὕτως· ὅταν θλίβωσιν, ὀρθρίσουσιν πρός με λέγοντες· δεῦτε ἐπισρέψωμεν πρὸς κύριον τὸν θεὸν ἡμῶν, ὅτι αὐτὸς ἥρπακε καὶ ἰάσεται ἡμᾶς πλήξας, μοτώσει ἡμᾶς, ὑγιάσει ἡμᾶς μετὰ δύο ἡμέρας, ἐν τῇ ἡμέρᾳ τῇ τρίτῃ ἀναστησόμεθα ἐνώπιον αὐτοῦ, καὶ γνωσόμεθα. Ἐκ ταύτης τῆς χρήσεως ὁ ἀπόστολος λέγει Παῦλος τοῖς Κορινθίοις· παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι Χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς, καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς· οὐκ ἔστιν ἀλλαχόθεν εὑρεῖν. Ἔτι λέγει ὁ προφήτης ἁρμόζων ἐπὶ τοῦ δεσπότου Χριστοῦ· σάρξ μου ἐξ αὐτῶν. Πάλιν λέγει· ἐκύκλωσέ με ἐν ψεύδει Ἐφραὶμ καὶ ἐν ἀσεβείᾳ οἶκος Ἰσραὴλ καὶ Ἰούδα. Νῦν ἔγνω αὐτοὺς ὁ θεός, καὶ λαὸς ἄγιος κεκλήσεται τοῦ θεοῦ ἀπὸ τῆς φυλῆς διὰ τὸν ἐξ αὐτῆς ἀναδεικνύμενον κατὰ σάρκα δεσπότην Χριστόν, λαὸν ἄγιον θεοῦ ὀνομάσας τὸν Ἰούδαν. Ἔτι πάλιν ὁ αὐτὸς προφήτης· ἐκ χειρὸς Ἅιδου ῥύσομαι αὐτούς· ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντρον σου, Ἅιδη; ταύτῃ τῇ χρήσει ἐχρήσατο ὁ ἀπόστολος Παῦλος ἐπὶ τῆς ἀναστάσεως. Οὗτος Ὠσηὲ ἦν ἐκ Βελεμὼθ τῆς φυλῆς Ἰσσάχαρ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ ἐν εἰρήνῃ.","english":"On Azariah. This Azariah was from the land of Synatha; he turned back the captivity of Judah from Jerusalem, and when he died he was buried in his own field. Jephthah, David, and Samuel, each of them, was buried in his own city when he died. End of the prophets, that is, of their birth, their life, and their death. On Hosea. Preserved. This Hosea is the first of the twelve prophets, deemed worthy to speak concerning the Lord Christ thus: “When they oppress, they will rise early to me saying, ‘Come, let us return to the Lord our God, for he has seized and will heal us, having struck us; he will bandage us, will make us healthy after two days; on the third day we shall rise before him, and we shall know.’” From this passage the apostle Paul says to the Corinthians: “For I delivered to you at first, what I also received, that Christ died for our sins according to the scriptures, and that he was buried, and that he rose on the third day according to the scriptures; it is not possible to find it elsewhere.” The prophet also says, adapting it to the Lord Christ: “My flesh from them.” Again he says: “Ephraim surrounded me with falsehood, and the house of Israel and Judah with impiety. Now God has known them, and a holy people will be called of God from the tribe because of the Lord Christ who is shown forth from it in the flesh, having named Judah a holy people of God.” Yet again the same prophet: “From the hand of Hades I will rescue them; where is your justice, Death? where your sting, Hades?” The apostle Paul used this passage concerning the resurrection. This Hosea was from Belemoth of the tribe of Issachar and was buried in his own land in peace.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἀζαρίαν. ... Τέλος τῶν προφητῶν ... Εἰς τὸν Ὠσηέ.","severity":"info","text":"The passage comprises two distinct sections: a brief notice on Azariah and a longer entry on Hosea, separated by a concluding formula for the whole work.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὅταν θλίβωσιν ... ἀναστησόμεθα ἐνώπιον αὐτοῦ","severity":"info","text":"The citation attributed to Hosea is not a direct quotation from the canonical Book of the Twelve; it appears to be a free adaptation or apocryphal expansion.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρέδωκα γὰρ ὑμῖν ... κατὰ τὰς γραφάς","severity":"info","text":"The text claims Paul used the Hosea citation in 1 Corinthians, but the quoted Pauline passage does not correspond verbatim to any known epistle; it may reflect a lost tradition or a paraphrase.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ Βελεμὼθ τῆς φυλῆς Ἰσσάχαρ","severity":"info","text":"Belemoth is otherwise unattested; the tribe of Issachar is biblical (Gen 30:18), but Hosea's association with it is not found in earlier sources.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σωζόμενος","severity":"caution","text":"The word Σωζόμενος ('Preserved') stands alone after the heading for Hosea; it may be a marginal note or a textual corruption, and its function is unclear.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐκ χειρὸς Ἅιδου ῥύσομαι αὐτούς ... ποῦ τὸ κέντρον σου, Ἅιδη","severity":"info","text":"The phrase echoes 1 Cor 15:55 ('Where is your sting, Death?') but is here attributed to Hosea, suggesting a shared early Christian exegetical tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the Hosea citations is unclear; they may derive from a lost apocryphon or from a free Christian rewriting. The phrase 'Σωζόμενος' is ambiguous: it could be a title, a gloss, or a scribal note. The identity of 'Azariah' is uncertain; he is not a canonical prophet."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"Εἰς τὸν Ἀμώς. Στερέωσις. Οὗτος ὁ δεύτερος Ἀμὼς καὶ αὐτὸς ἀξιωθεὶς εἰπεῖν περὶ τῆς ἐλεύσεως τοῦ δεσπότου Χριστοῦ οὕτως· διότι ἰδοὺ ἐγὼ στερέων βροντὴν καὶ κτίζων πνεῦμα καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ. Ἔτι λέγει. Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαβὶδ τὴν πεπτωκυῖαν καὶ ἀνοικοδομήσω τὰ πεπτωκότα αὐτῆς καὶ ἀνοικοδομήσω αὐτήν, καθὼς αἱ ἡμέραι τοῦ αἰῶνος, ὅπως ἐκζητήσωσιν οἱ κατάλοιποι τῶν ἀνθρώπων τὸν κύριον, καὶ πάντα τὰ ἔθνη, ἐφ᾽ οὓς ἐπικέκληται τὸ ὄνομά μου ἐπ᾽ αὐτούς, λέγει κύριος ὁ ποιῶν ταῦτα. Ταύτης τῆς χρήσεως μέμνηται Ἰάκωβος ὁ ἀπόστολος ἐν ταῖς πράξεσι τῶν ἀποστόλων. Ἀμὼς ἦν ἐκ Θεκουέ, καὶ Ἀμασίας συχνῶς αὐτὸν ἐτυμπάνισε. Τέλος ἀνεῖλεν αὐτὸν ὁ υἱὸς αὐτοῦ ῥοπάλῳ πλήξας τὸν κρόταφον, καὶ ἔτι ἐμπνέων ἦλθεν εἰς τὴν γῆν αὐτοῦ, καὶ μεθ᾽ ἡμέρας δύο ἀπέθανεν, καὶ ἐκεῖ ἐτάφη. Εἰς τὸν Μιχαίαν. Στρατηγός. Οὗτος Μιχαίας ὁ τρίτος ὃς ἠξιώθη καὶ αὐτὸς προειπεῖν περὶ τῆς ἐλεύσεως τοῦ δεσπότου Χριστοῦ καί φησιν· καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθᾶ, ὀλίγιστος εἶ τοῦ εἶναι ἐν χλιάσιν Ἰούδα· ἐκ σοῦ μοι ἐξελεύσεται τοῦ εἶναι εἰς ἄρχοντα ἐν τῷ Ἰσραήλ, καὶ αἱ ἔξοδοι αὐτοῦ ἀπ᾽ ἀρχῆς ἐξ ἡμερῶν αἰῶνος. Ταύτην τὴν χρῆσιν λαβόντες οἱ ἀρχιερεῖς καὶ γραμματεῖς τῶν Ἰουδαίων Ἡρώδου αὐτοὺς ἀπαιτοῦντος, ποῦ ὁ Χριστὸς γεννᾶται, ἔφησαν, ἐν Βηθλεέμ. Ὅθεν καὶ τοὺς μάγους ἐπὶ τὴν Βηθλεὲμ τότε ἀπέστειλεν. Ἔτι λέγει αὐτὸς ὁ προφήτης·","english":"On Amos. Steriosis. This second Amos was also deemed worthy to speak concerning the coming of the Lord Christ, thus: “For behold, I am strengthening the thunder and creating the wind and announcing to men his Christ.” He further says: “On that day I will raise up the fallen tent of David and rebuild its fallen parts and rebuild it, as in the days of eternity, so that the remnant of men may seek the Lord, and all the nations upon whom my name has been invoked, says the Lord who does these things.” This citation is remembered by James the apostle in the Acts of the Apostles. Amos was from Tekoa, and Amaziah often beat him with a drumstick. Finally, his son killed him, striking his temple with a club, and while still breathing he came to his own land, and after two days he died, and was buried there.\n\nOn Micah. Strategos. This Micah is the third who was deemed worthy also to foretell concerning the coming of the Lord Christ, and he says: “And you, Bethlehem, house of Ephrathah, you are very small to be among the comforts of Judah; from you one will come forth to be a ruler in Israel, and his origins are from the beginning of the days of eternity.” Taking this citation, the high priests and scribes of the Jews, when Herod demanded of them where the Christ is born, said, “In Bethlehem.” Whence he then sent the magi to Bethlehem. The prophet himself further says:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Στερέωσις","severity":"info","text":"The Greek term Στερέωσις (Steriosis) is a title for Amos, meaning 'strengthening' or 'firmament'. It may reflect a symbolic or allegorical interpretation of the prophet's role.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἐγὼ στερέων βροντὴν καὶ κτίζων πνεῦμα καὶ ἀπαγγέλλων εἰς ἀνθρώπους τὸν Χριστὸν αὐτοῦ","severity":"info","text":"This quotation attributed to Amos is not found in the canonical Book of Amos; it appears to be a pseudepigraphical or apocryphal saying, possibly from a lost Jewish or Christian tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀναστήσω τὴν σκηνὴν Δαβὶδ τὴν πεπτωκυῖαν","severity":"info","text":"This saying about raising the fallen tent of David is also non-canonical; it echoes themes of restoration found in prophetic literature (e.g., Amos 9:11 LXX) but is not a direct biblical quote.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταύτης τῆς χρήσεως μέμνηται Ἰάκωβος ὁ ἀπόστολος ἐν ταῖς πράξεσι τῶν ἀποστόλων","severity":"info","text":"The text claims that James the apostle cites this saying in the Acts of the Apostles, but no such citation appears in the canonical Acts; this may refer to an apocryphal Acts of James or a misattribution.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμὼς ἦν ἐκ Θεκουέ, καὶ Ἀμασίας συχνῶς αὐτὸν ἐτυμπάνισε","severity":"info","text":"Amos is said to be from Tekoa (a town in Judah) and to have been beaten by Amaziah, the priest of Bethel, as in the biblical account (Amos 7:10-12). The detail of the son killing him with a club is extra-biblical.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ σὺ Βηθλεὲμ οἶκος τοῦ Ἐφραθᾶ","severity":"info","text":"This saying attributed to Micah is not found in the canonical Book of Micah; it appears to be a later elaboration linking Micah's prophecy (Micah 5:2) to the birth of Christ in Bethlehem.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the non-canonical sayings attributed to Amos and Micah is unclear; they may derive from lost apocryphal texts or oral tradition.","The reference to James the apostle in the Acts of the Apostles is ambiguous, as no such citation exists in the canonical Acts."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"αὐτὸς ἐπιστέψει καὶ οἰκτειρήσει ἡμᾶς, καταδύσει τὰς ἁμαρτίας ἡμῶν καὶ ἀποῤῥίψει εἰς τὰ βάθη τῆς θαλάσσης πάσας τὰς ἀδικίας ἡμῶν, δώσει, εἰς ἀλήθειαν τῷ Ἰακώβ, ἔλεος τῷ Ἀβραάμ, καθότι ὤμοσε τοῖς πατράσιν ἡμῶν κατὰ τὰς ἡμέρας τὰς ἔμπροσθεν. Μιχαίας ἦν ἀπὸ Μορασθὴ ἐκ φυλῆς Ἐφραΐμ. Πολλὰ ποιήσας τῷ Ἀχαὰβ ὑπὸ Ἰωρὰμ τοῦ υἱοῦ αὐτοῦ ἀνηρέθη ἐν κρημνῷ, ὅτι ἤλεγχεν αὐτὸν ἐπὶ ταῖς ἀσεβαίαις τῶν πατέρων αὐτοῦ· καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ μόνος, σύνεγγυς πολυανδρίου Ἐνακείμ. Εἰς τὸν Ἰωήλ. Αὐθαίρετος ἰσχύς. Οὗτος Ἰωὴλ ὁ προφήτης καὶ αὐτὸς ἀξιωθεὶς προειπεῖν περὶ τοῦ κατὰ τὸν δεσπότην Χριστὸν μυστηρίου· φησὶ γὰρ οὕτως· καὶ ἔσται μετὰ ταῦτα, ἐκχεῶ ἀπὸ τοῦ πνεύματός μου ἐπὶ πᾶσαν σάρκα, καὶ προφητεύσουσιν οἱ υἱοὶ ὑμῶν καὶ αἱ θυγατέρες ὑμῶν καὶ οἱ πρεσβύτεροι ὑμῶν ἐνυπνίοις ἐνυπνιασθήσονται, καὶ οἱ νεανίσκοι ὑμῶν ὁράσεις ὄψονται, καὶ ἐπὶ τοὺς δούλους μου καὶ ἐπὶ τὰς δούλας μου ἐν ταῖς ἡμέραις ἐκείναις ἐκχεῶ ἀπὸ τοῦ πνεύματός μου, καὶ δώσω τέρατα ἐν τῷ οὐρανῷ ἄνω καὶ ἐπὶ τῆς γῆς αἷμα καὶ πῦρ καὶ ἀτμίδα καπνοῦ. Ὁ ἥλιος μεταστραφήσεται εἰς σκότος, ἡ σελήνη εἰς αἷμα πρὶν ἐλθεῖν τὴν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ. Καὶ ἔσται· πᾶς ὃς ἂν ἐπικαλέσηται τὸ ὄνομα κυρίου, σωθήσεται. Ταύτης τῆς χρήσεως μέμνηται ὁ μακαρίτης Πέτρος ἐν ταῖς πράξεσι τῶν ἀποστόλων πληρουμένης, ὅτε ἡ κάθοδος τοῦ ἁγίου πνεύματος ἐπὶ τοὺς ἀποστόλους ἐν τῇ ἡμέρᾳ τῆς Πεντεκοστῆς ἐγένετο. Ἰωὴλ ἐκ γῆς ἦν τοῦ Ῥουβὴν ἀγροῦ τοῦ Βεθομορῶν, καὶ ἀπέθανεν ἐν εἰρήνῃ καὶ ἐκεῖ ἐτάφη. Εἰς τὸν Ἀβδιοῦ. Δουλεύων κυρίῳ.","english":"He will crown and have mercy on us, he will submerge our sins and cast all our injustices into the depths of the sea, he will give truth to Jacob, mercy to Abraham, inasmuch as he swore to our fathers in the days before. Micah was from Morasthi, of the tribe of Ephraim. Having done many things for Ahab, he was killed by Joram, his son, in a precipice, because he reproached him for the impieties of his fathers; and he was buried in his own land alone, near the common burial ground of Enakim. On Joel. Self-willed strength. This Joel the prophet was also deemed worthy to foretell concerning the mystery of the Lord Christ; for he speaks thus: And after these things, I will pour out from my spirit upon every flesh, and your sons and your daughters will prophesy, and your elders will be dreamt with dreams, and your young men will see visions, and upon my male servants and upon my female servants in those days I will pour out from my spirit, and I will give portents in the heaven above and on the earth: blood and fire and a vapor of smoke. The sun will be turned into darkness, the moon into blood before the great and manifest day of the Lord comes. And it will be: everyone who calls upon the name of the Lord will be saved. This citation is remembered by the blessed Peter in the Acts of the Apostles as being fulfilled, when the descent of the Holy Spirit upon the apostles on the day of Pentecost occurred. Joel was from the land of Reuben, from the field of Bethomoron, and he died in peace and was buried there. On Obadiah. Serving the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἰωήλ","severity":"info","text":"The phrase 'Εἰς τὸν Ἰωήλ' marks a new section heading, typical of the Vitae Prophetarum's catalog structure.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκχεῶ ἀπὸ τοῦ πνεύματός μου","severity":"info","text":"This passage echoes Joel 2:28-29 (LXX) but is a free paraphrase, not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταύτης τῆς χρήσεως μέμνηται ὁ μακαρίτης Πέτρος","severity":"info","text":"The text claims Peter cites this Joel passage in Acts 2:17-21, linking the prophecy to Pentecost.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μιχαίας ἦν ἀπὸ Μορασθὴ ἐκ φυλῆς Ἐφραΐμ","severity":"info","text":"Micah is said to be from Morasthi (Moresheth) in Ephraim, a location consistent with biblical tradition (cf. Jer 26:18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Αὐθαίρετος ἰσχύς","severity":"info","text":"The phrase 'Αὐθαίρετος ἰσχύς' (self-willed strength) is a cryptic epithet for Joel, possibly indicating his voluntary prophetic power.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀποῤῥίψει","severity":"caution","text":"The Greek 'ἀποῤῥίψει' (he will cast away) is a hapax in this corpus; the reading is uncertain due to manuscript variation.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Joram' as Ahab's son is historically problematic; the text may conflate Jehoram of Israel with Jehoram of Judah.","The phrase 'σύνεγγυς πολυανδρίου Ἐνακείμ' (near the common burial ground of Enakim) is obscure; 'Enakim' may refer to a place or a people."],"confidence":"medium","notes":[]},{"i":38,"ref":"p38","source":"Οὗτος Ἀβδιοῦ πέμπτος φησὶ καὶ αὐτὸς ἀξιωθεὶς εἰπεῖν περὶ τοῦ κατὰ Χριστὸν μυστηρίου οὕτως· διότι ἐγγὺς ἡμέρα κυρίου ἐπὶ πάντα τὰ ἔθνη. Εἴρηται μὲν κατὰ τὸ πρόχειρον ἐπὶ τῶν Σκυθῶν, τουτέστι τοῦ Γὼγ καὶ Μαγώγ· κυριώτερον δὲ ἁρμόζει ἐπὶ τοῦ δεσπότου Χριστοῦ· ἐπιφέρει γὰρ μετ᾽ ὀλίγα· ἐν δὲ τῷ ὄρει Σιὼν ἔσται ἡ σωτηρία. Ἀβδιοῦ ἦν ἐκ γῆς Συχὲμ ἀγροῦ Βιθαχαράμ. Οὗτος ἦν μαθητὴς Ἠλία, καὶ πολλὰ ὑπομείνας δι᾽ αὐτὸν περισώζεται. Οὗτος ἦν ὁ τρίτος πεντηκόνταρχος, οὗ ἐφείσατο Ἠλίας, καὶ κατέβη πρὸς Ὀχοζίαν, καὶ μετὰ ταῦτα ἀπολιπὼν λειτουργίαν τοῦ βασιλέως προεφήτευσεν καὶ ἀπέθανε ταφεὶς μετὰ τῶν πατέρων αὐτοῦ. Εἰς τὸν Ἰωνᾶν. Δέησις κυρίου, ὁ αὐτὸς βαπτιστής. Οὗτος Ἰωνᾶς ἕκτος, ὃς οὐ διὰ λόγων, ἀλλ᾽ ἔργῳ καὶ τύπῳ προεμήνυσε τὴν ἀνάστασιν τοῦ Χριστοῦ. Φησὶ γὰρ ὁ κύρίος· ὥσπερ Ἰωνᾶς ἔμεινεν ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας· ὥσπερ γὰρ τὸ κῆτος ἀδιάφθορον ἐξήμεσε τὸν Ἰωνᾶν, οὕτω καὶ ὁ τάφος τὸν δεσπότην ἐξήμεσε εἰς κρείττονα ζωήν. Ἰωνᾶς ἦν ἐκ γῆς Καριαθμαοῦς πλησίον Ἀζώτου, πόλεως Ἑλλήνων κατὰ θάλασσαν, καὶ ἐκβρασθεὶς ἐκ τοῦ κήτους, καὶ ἀπελθὼν εἰς Νινευῆ, ἀνακάμψας οὐκ ἔμεινεν εἰς τὴν γῆν αὐτοῦ, ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησε τὴν Σούρ, χώραν ἀλλοφύλων ἐθνῶν. Ἔλεγε γὰρ ὅτι· οὕτως ἀφελῶ τὸ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ Νινευῆ πόλεως τῆς μεγάλης, ἥν τότε Ἠλίας ἐλέγχων καὶ τὸν οἶκον χαὰβ, καὶ καλέσας λιμὸν ἐπὶ τὴν γῆν ἔφυγε. Καὶ ἐλθὼν ηὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς καὶ ἔμεινε παρ᾽ αὐτοῖς· οὐ γὰρ ἠδύνατο μένειν μετὰ ἀπεριτμήτων·","english":"This is the fifth of Obadiah, and he too was deemed worthy to speak concerning the mystery of Christ in this way: because the day of the Lord is near for all the nations. It is said in a superficial sense of the Scythians, that is, of Gog and Magog; but more properly it applies to the Lord Christ; for he adds a little later: on Mount Zion there will be salvation. Obadiah was from the land of Shechem, from the field of Bethacharam. He was a disciple of Elijah, and having endured much for his sake, he is preserved. He was the third pentekontarchos, whom Elijah spared, and he went down to Ahaziah, and after that, having abandoned the service of the king, he prophesied and died, buried with his fathers. Concerning Jonah. Prayer of the Lord, the same Baptist. This Jonah is the sixth, who not by words but by deed and type foretold the resurrection of Christ. For the Lord says: just as Jonah remained in the belly of the whale for three days and three nights; for just as the whale vomited Jonah forth undamaged, so also the tomb vomited the Lord forth into a better life. Jonah was from the land of Gath-hepher near Azotus, a Greek city by the sea, and having been cast out from the whale, and having gone to Nineveh, on his return he did not remain in his own land, but taking his mother he settled in Sur, a land of foreign nations. For he said: thus I will remove my shame, because I lied in prophesying against the great city of Nineveh, which at that time Elijah, rebuking and the house of Chaab, and calling a famine upon the land, fled. And having come, he found the widow with her son and stayed with them; for he was unable to remain with the uncircumcised.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὗτος Ἀβδιοῦ πέμπτος φησὶ","severity":"info","text":"The text introduces Obadiah as the fifth of the twelve minor prophets, a standard ordering in the Septuagint tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"πεντηκόνταρχος","severity":"info","text":"Pentekontarchos denotes a military officer commanding fifty men; here it refers to Obadiah's rank before becoming a prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐγγὺς ἡμέρα κυρίου ἐπὶ πάντα τὰ ἔθνη","severity":"info","text":"This phrase echoes Obadiah 1:15 (LXX), 'For the day of the Lord is near against all the nations,' though the exact wording varies.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γὼγ καὶ Μαγώγ","severity":"info","text":"Gog and Magog are eschatological figures from Ezekiel 38-39, often identified with Scythians in patristic exegesis.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὥσπερ Ἰωνᾶς ἔμεινεν ἐν τῇ κοιλίᾳ τοῦ κήτους τρεῖς ἡμέρας καὶ τρεῖς νύκτας","severity":"info","text":"The typology of Jonah's three days in the whale as a prefiguration of Christ's resurrection is a common patristic motif, found e.g. in Matthew 12:40.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἠλίας ἐλέγχων καὶ τὸν οἶκον χαὰβ","severity":"caution","text":"The phrase 'house of Chaab' is obscure; it may be a corruption or a reference to an otherwise unknown group, possibly related to Ahab.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Chaab' (χαὰβ) is uncertain; it may be a scribal error for 'Ahab' or a distinct term.","The phrase 'Prayer of the Lord, the same Baptist' (Δέησις κυρίου, ὁ αὐτὸς βαπτιστής) is ambiguous: it may be a heading or a gloss on Jonah's role."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"καὶ ηὐλόγησεν αὐτήν. Θανόντα τὸν Ἰωνᾶν πάλιν ἤγειρεν ἐκ νεκρῶν ὁ θεὸς διὰ τοῦ Ἠλία· ἠθέλησε γὰρ δεῖξαι αὐτῷ, ὅτι οὐ δύναται ἀποδρᾶσαι θεόν. Καὶ ἀναστὰς Ἰωνᾶς μετὰ τὴν λιμὸν ἦλθεν ἐν γῇ Ἰούδᾳ, καὶ ἀποθανοῦσαν τὴν μητέρα αὐτοῦ κατὰ τὴν ὁδὸν ἔθαψεν αὐτὴν ἐχόμενα τῆς Λιβάνου βαλάνου. Ἐν γῇ Σαὰρ ἀπέθανεν, καὶ ἐτάφη ἐν σπηλαίῳ Κενεζέου κριτοῦ γενομένου μιᾶς φυλῆς ἐν ἡμέραις τῆς ἀναρχίας. Καὶ ἔδωκε τέρας ἐπὶ Ἱερουσαλὴμ καὶ ὅλην τὴν γῆν· ὅτε ἴδωσι λίθον βοῶντα οἰκτρῶς, ἐγγίζει τὸ τέλος, καὶ ὅτε ἴδωσι ἐν Ἱερουσαλὴμ πάντα τὰ ἔθνη, τότε ἡ πόλις ἀφανισθήσεται. Εἰς τὸν Ναούμ. Παράκλησις. Οὗτος Ναοὺμ ἕβδομος ἠξιώθη καὶ αὐτὸς προειπεῖν περὶ τῆς ἀναστάσεως τοῦ δεσπότου Χριστοῦ, καί φησιν· ἑόρταζε Ἰούδα τὰς ἑορτάς σου, ἀπόδος κυρίῳ τὰς εὐχάς σου, διότι οὐ μὴ προσθῶσιν ἔτι τοῦ διελθεῖν εἰς παλαίωσιν. Συντετέλεσται, ἐξῇρται· ἀνέβη ὁ ἐμφυσῶν εἰς πρόσωπόν σου, ὁ ἐξαιρούμενός σε ἐκ θλίψεως. Ναοὺμ ἦν ἀπὸ Ἐλκεσεῒ πέραν τοῦ εἰς Βηταβαρὴν ἐκ φυλῆς Συμεών. Οὗτος μετὰ τὸν Ἰωνᾶν τῇ Νινευῇ τέρας ἔδωκεν, ὅτι ἀπὸ ὑδάτων γλυκέων καὶ πυρὸς ὑπογείου ἀπολεῖται· ὃ καὶ γέγονεν. Ἡ γὰρ περιέχουσα αὐτὴν λίμνη κατέκλυσεν αὐτὴν ἐν σεισμῷ καὶ ἀπώλεσε· καὶ πῦρ ἐκ τῆς ἐρήμου ἐπελθὸν τὸ ὑψηλότερον αὐτῆς ἐνέπρησε μέρος· ἀπέθανε δὲ ἐν εἰρήνῃ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ. Εἰς τὸν Ἀμβακούμ. Περίληψις. Οὗτος Ἀμβακοὺμ ὄγδοος καὶ αὐτὸς ἀξιωθεὶς εἰπεῖν περὶ τῆς ἀναστάσεως τοῦ Χριστοῦ οὕτως·","english":"And he blessed her. When Jonah died, God again raised him from the dead through Elijah; for he wished to show him that he cannot flee from God. And after rising, Jonah came during the famine to the land of Judah, and when his mother died on the road, he buried her near the oak of Libanus. He died in the land of Saar, and was buried in the cave of Kenezeus, who was a judge of one tribe in the days of the anarchy. And he gave a sign concerning Jerusalem and the whole land: when they see a stone crying out piteously, the end is near, and when they see in Jerusalem all the nations, then the city will be destroyed. Concerning Nahum. Consolation. This Nahum, the seventh, was deemed worthy also to foretell concerning the resurrection of the Lord Christ, and he says: Celebrate your feasts, Judah, pay your vows to the Lord, for they will no longer be able to pass into old age. It is finished, it is removed; he who blows in your face has ascended, he who delivers you from affliction. Nahum was from Elkesi, beyond Bethabara, of the tribe of Simeon. After Jonah, he gave a sign to Nineveh, that it would be destroyed by sweet waters and subterranean fire; which indeed happened. For the lake surrounding it flooded it in an earthquake and destroyed it; and fire from the desert came and burned its higher part. He died in peace and was buried in his own land. Concerning Habakkuk. Summary. This Habakkuk, the eighth, also deemed worthy to speak concerning the resurrection of Christ, thus:","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Λιβάνου βαλάνου","severity":"info","text":"The 'oak of Libanus' likely refers to a famous tree or grove in the region of Libanus (Lebanon), but here it is associated with Judah, possibly a local landmark.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Κενεζέου κριτοῦ","severity":"info","text":"Kenezeus is a judge of one tribe during the 'anarchy' (ἀναρχίας), a period of Israelite history without a king, possibly referring to the time of the Judges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑόρταζε Ἰούδα τὰς ἑορτάς σου","severity":"info","text":"This phrase echoes prophetic language, possibly alluding to Nahum 1:15 or similar exhortations in the Minor Prophets, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐλκεσεῒ","severity":"info","text":"Elkesi (Elkosh) is traditionally identified as the birthplace of the prophet Nahum, located beyond Bethabara, a site east of the Jordan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπὸ ὑδάτων γλυκέων καὶ πυρὸς ὑπογείου ἀπολεῖται","severity":"info","text":"The prophecy of Nineveh's destruction by sweet waters and subterranean fire reflects a legendary tradition, possibly influenced by the historical fall of Nineveh in 612 BCE.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Παράκλησις","severity":"info","text":"The heading 'Παράκλησις' (Consolation) introduces the section on Nahum, marking a structural division in the text, similar to 'Περίληψις' (Summary) for Habakkuk.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Kenezeus' is uncertain; he may be a biblical or legendary figure. The 'oak of Libanus' location is ambiguous, possibly conflating Lebanon with a site in Judah."],"confidence":"medium","notes":[]},{"i":40,"ref":"p40","source":"ἴδετε οἱ καταφροντηταὶ καὶ ἐπιβλέψατε καὶ θαυμάσατε καὶ ἀφανίσθητε, διότι ἐγὼ ἔργον ἐργάζομαι ἐν ταῖς ἡμέραις ὑμῶν, ὃ οὐ μὴ πιστεύσητε ἐάν τις ἐκδιηγῆται. Ταύτην τὴν χρῆσιν ἁρμοδίως ὁ Παῦλος ἐπὶ τῆς ἀναστάσεως τοῦ δεσπότου Χριστοῦ ἔλαβεν ἐν Ἀντιοχείᾳ τῆς Πισιδίας. Ἀμβακοὺμ ἦν ἐκ φυλῆς Συμεὼν ἐξ ἀγροῦ Βηθιτουχάρ. Οὗτος εἶδε πρὸ τῆς αἰχμαλωσίας περὶ τῆς ἁλώσεως ερουσαλήμ, καὶ ἐπένθησεν. Ναβουχοδονόσορ ὅτε ἦλθεν εἰς Ἱερουσαλήμ, ἔφυγεν εἰς Ὀστρακίνην καὶ ἦν πάροικος ἐν γῇ Ἱσμαήλ. Ὡς δὲ ὑπέστρεψαν οἱ Χαλδαῖοι καὶ οἱ κατάλοιποι οἱ ὄντες εἰς Ἱερουσαλὴμ καὶ κατέβησαν εἰς Αἴγυπτον, ἦν παροικῶν γῆν αὐτοῦ. Καὶ ἐλειτούργει θερισταῖς τοῦ ἀγροῦ αὐτοῦ. Ὡς δὲ ἔλαβε τὸ ἔδεσμα, προεφήτευσε τοῖς ἰδίοις εἰπών· πορεύομαι εἰς γῆν μακρὰν καὶ ταχέως ἐλεύσομαι, εἰ δὲ βραδύνω, ἐνέγκατε τοῖς θερισταῖς. Καὶ γενόμενος ἐν Βαβυλῶνι, καὶ δοὺς τὸ ἄριστον τῷ Δανιὴλ ἐπέστη τοῖς θερισταῖς ἐσθίουσι καὶ οὐδὲν εἶπε τῶν γενομένων. Συνῆκε δὲ ὅτι τάχιον ἐπιστρέψει ὁ λαὸς ἀπὸ Βαβυλῶνος. Καὶ πρὸ δύο ἐτῶν ἀποθνήσκει τῆς ἐπιστροφῆς καὶ ἐτάφη ἐν ἀγρῷ ἰδίῳ μόνος ἐν τῇ Ἰουδαίᾳ. Καὶ περὶ συντελείας τοῦ ναοῦ προεῖπεν, ὅτι ὑπὸ ἔθνος δυτικὸν γενήσεται. Τότε τὸ ἅπλωμά φησι τοῦ Δαβεὶρ καὶ τὰ ἐπίκρανα τῶν δύο στύλων ἀφαιρεθήσονται, καὶ οὐδεὶς γνώσεται ποῦ ἔσονται. Αὐτὰ δὲ ἐν τῇ ἐρήμῳ ἀπενεχθήσονται ὑπὸ ἀγγέλου, ὅπου ἐν ἀρχῇ ἐπάγη ἡ σκηνὴ τοῦ μαρτυρίου, καὶ ἐν αὐτοῖς γνωσθήσεται ἐπὶ τέλους κύριος, καὶ φωτίσει τοὺς διωκομένους ὑπὸ τοῦ ὄφεως ἐν σκότει, ὡς ἐξ ἀρχῆς. Εἰς τὸν Σοφονίαν. Σκοπεύων.","english":"See, you despisers, and look, and marvel, and be confounded, because I am doing a work in your days which you would not believe if someone should narrate it. This passage Paul fittingly took concerning the resurrection of the Lord Christ in Antioch of Pisidia. Habakkuk was from the tribe of Simeon, from the village of Bethituchar. He saw before the captivity concerning the capture of Jerusalem, and he mourned. When Nebuchadnezzar came to Jerusalem, he fled to Ostracine and was a sojourner in the land of Ishmael. But when the Chaldeans and the remnant who were in Jerusalem returned and went down to Egypt, he was sojourning in his own land. And he served the harvesters of his field. When he took the food, he prophesied to his own people, saying: I am going to a distant land and will quickly return; but if I am delayed, bring the food to the harvesters. And having been in Babylon and given the meal to Daniel, he appeared to the harvesters while they were eating and said nothing of what had happened. He understood that the people would return from Babylon quickly. And he died two years before the return and was buried in his own field alone in Judea. And concerning the end of the temple, he foretold that it would be brought about by a western nation. Then, he says, the covering of the Debir and the capitals of the two pillars will be removed, and no one will know where they are. These will be carried away into the desert by an angel, to the place where the tent of the tabernacle was originally set up, and by them the Lord will be made known at the end, and he will enlighten those persecuted by the serpent in darkness, as in the beginning. Concerning Zephaniah. Observing.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμβακοὺμ","severity":"info","text":"The opening quotation (ἴδετε … ἐκδιηγῆται) is not from the canonical Habakkuk but is a free composition attributed to the prophet; the text then cites Paul’s use of a similar passage in Acts 13:16–41 at Pisidian Antioch.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βηθιτουχάρ","severity":"info","text":"Bethituchar (Βηθιτουχάρ) is otherwise unattested; it may be a corruption of Beth-Togarmah or a local toponym in Simeon’s territory.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀστρακίνην","severity":"info","text":"Ostracine (Ὀστρακίνην) was a town on the Mediterranean coast of Egypt, near the border with Palestine, known as a place of refuge.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Σοφονίαν. Σκοπεύων.","severity":"info","text":"The final phrase (Εἰς τὸν Σοφονίαν. Σκοπεύων.) is a heading for the next section on Zephaniah; Σκοπεύων may be a scribal note meaning 'observing' or a corruption of the prophet’s name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παῦλος … ἐν Ἀντιοχείᾳ τῆς Πισιδίας","severity":"info","text":"The reference to Paul’s sermon in Pisidian Antioch (Acts 13:16–41) shows the compiler’s effort to link the prophetic legend to New Testament narrative, a common feature in the Vitae Prophetarum tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἅπλωμα … Δαβεὶρ","severity":"caution","text":"The terms ἅπλωμα (covering) and Δαβεὶρ (Debir, the inner sanctuary) are obscure; the prophecy about the temple’s end and the angelic removal of its fittings is not found in the canonical Habakkuk and may reflect later apocalyptic speculation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The source of the opening quotation is unclear; it may be a lost apocryphon or a free composition.","Βηθιτουχάρ is not securely identified; it may be a textual corruption.","The phrase Σκοπεύων may be a scribal gloss or a misreading of the prophet’s name."],"confidence":"medium","notes":[]},{"i":41,"ref":"p41","source":"Οὗτος Σοφονίας ἔνατος καὶ αὐτὸς ἀξιωθεὶς προφητεῦσαι περὶ τοῦ δεσπότου Χριστοῦ, φησὶν γὰρ οὕτως· ἐπιφανήσεται κύριος ἐπ᾽ αὐτούς, καὶ ἐξολοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς, καὶ προσκυνήσουσιν αὐτῷ ἕκαστος ἐκ τοῦ τόπου αὐτοῦ, πᾶσαι αἱ νῆσοι τῶν ἐθνῶν. Πάλιν λέγει· ὅτι μεταστρέψω ἐπὶ λαοὺς γλῶσσαν εἰς γενεὰς αὐτῆς τοῦ ἐπικαλεῖσθαι πάντας τὸ ὄνομα κυρίου τοῦ δουλεύειν αὐτῷ ὑπὸ ζυγὸν ἕνα. Ἐκ περάτων ποταμῶν Αἰθιοπίας οἴσουσι θυσίας μοι. Καὶ πάλιν λέγει· Χαῖρε σφόδρα, θύγατερερουσαλήμ, εὐφραίνου καὶ κατατέρπου ἐξ ὅλης τῆς καρδίας σου, θύγατερ Ἱερουσαλήμ, περιεῖλε κύριος τὰ ἀδικήματά σου, λελύτρωταί σε ἐκ χειρὸς ἐχθρῶν σου βασιλεύσει κύριος ἐν μέσῳ σου· οὐκ ὄψει κακὰ οὐκέτι, ἅπερ πάντα κυριώτερα ἐπὶ τοῦ δεσπότου Χριστοῦ ἁρμόζει. Σοφονίας ἦν ἐκ φυλῆς Συμεὼν ἐξ ἀγροῦ Σαβαρθαθά. Οὗτος προεφήτευσε περὶ τῆς πόλεως καὶ περὶ τέλους Ἰσραὴλ καὶ αἰσχύνης ἀσεβῶν· καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ. Εἰς τὸν Ἀγγαῖον. Ἑορτή. Οὗτος Ἀγγαῖος δέκατος ἠξιώθη καὶ αὐτὸς προειπεῖν περὶ τοῦ δεσπότου Χριστοῦ, ὡς εἰς πρόσωπον Ζοροβάβελ τὰ ἁρμόζοντα τῷ δεσπότῃ Χριστῷ λέγων. Καὶ θήσομαί σε σφραγῖδα, διότι σε ᾐρετισάμην, λέγει κύριος παντοκράτωρ, καθάπερ καὶ Ἰωάννης ὁ εὐαγγελιστὴς λέγει. Τοῦτον γὰρ ὁ πατὴρ ἐσφράγισεν ὁ θεός. Ἀγγαῖος νέος ἦλθεν ἐκ Βαβυλῶνος εἰς Ἱερουσαλὴμ καὶ φανερῶς περὶ τῆς ἐπιστροφῆς τοῦ λαοῦ προεφήτευσε. Καὶ εἶδεν ἐκ μέρους τὴν οἰκοδομὴν τοῦ ναοῦ· καὶ θανὼν ἐτάφη πλησίον τοῦ τάφου τῶν ἱερέων ἐνδόξως, ὡς αὐτοί. Εἰς τὸν Ζαχρίαν. Μνήμη θεοῦ.","english":"This Zephaniah, the ninth, was also deemed worthy to prophesy concerning the Lord Christ, for he speaks thus: The Lord will appear against them, and will utterly destroy all the gods of the nations of the earth, and each one will worship him from his own place, all the islands of the nations. Again he says: That I will turn the tongue of the peoples to their own generation, so that all may call upon the name of the Lord to serve him under one yoke. From the ends of the rivers of Ethiopia they will bring offerings to me. And again he says: Rejoice greatly, daughter of Jerusalem, be glad and delight with all your heart, daughter of Jerusalem; the Lord has removed your injustices, he has redeemed you from the hand of your enemies; the Lord will reign in your midst; you will see evils no more, all of which things are more properly fitting for the Lord Christ. Zephaniah was from the tribe of Simeon, from the village of Sabarathatha. He prophesied concerning the city and concerning the end of Israel and the shame of the impious; and having died, he was buried in his own field. For Haggai. Feast. This Haggai, the tenth, was also deemed worthy to foretell concerning the Lord Christ, speaking to Zerubbabel in person the things fitting for the Lord Christ. And I will set you as a seal, because I have chosen you, says the Lord Almighty, just as John the Evangelist also says. For the Father, God, sealed him. Haggai came young from Babylon to Jerusalem and openly prophesied concerning the return of the people. And he saw in part the building of the temple; and having died, he was buried near the tomb of the priests, honorably, as they were. For Zechariah. Memory of God.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἀγγαῖον. Ἑορτή.","severity":"info","text":"The phrase 'Εἰς τὸν Ἀγγαῖον. Ἑορτή.' marks a transition to the next prophet, Haggai, and indicates a liturgical feast day associated with him.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐπιφανήσεται κύριος ἐπ᾽ αὐτούς, καὶ ἐξολοθρεύσει πάντας τοὺς θεοὺς τῶν ἐθνῶν τῆς γῆς","severity":"info","text":"This is a paraphrase of Zephaniah 2:11 LXX, which speaks of the Lord appearing against the nations and destroying their gods.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε σφόδρα, θύγατερερουσαλήμ, εὐφραίνου καὶ κατατέρπου ἐξ ὅλης τῆς καρδίας σου","severity":"info","text":"This echoes Zephaniah 3:14-17 LXX, where the prophet calls on Jerusalem to rejoice, though the wording is adapted.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοφονίας ἦν ἐκ φυλῆς Συμεὼν ἐξ ἀγροῦ Σαβαρθαθά","severity":"info","text":"The tradition that Zephaniah was from the tribe of Simeon and the village of Sabarathatha is not found in the biblical text and likely derives from later Jewish or Christian legend.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"καθάπερ καὶ Ἰωάννης ὁ εὐαγγελιστὴς λέγει","severity":"info","text":"The reference to John the Evangelist (Revelation) for the sealing motif shows the text's Christian reception, linking Haggai's prophecy to Christological interpretation.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ζαχρίαν. Μνήμη θεοῦ.","severity":"info","text":"The closing phrase 'Εἰς τὸν Ζαχρίαν. Μνήμη θεοῦ.' introduces the next prophet, Zechariah, and notes a commemoration ('Memory of God'), likely a liturgical heading.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'θύγατερερουσαλήμ' appears to be a scribal conflation of 'θύγατερ Ἱερουσαλήμ' (daughter of Jerusalem).","The source of the tradition about Zephaniah's village 'Σαβαρθαθά' is uncertain; it may be a corruption or variant of a known place."],"confidence":"high","notes":[]},{"i":42,"ref":"p42","source":"Οὗτος Ζαχαρίας ἑνδέκατος καὶ αὐτὸς ἀξιωθεὶς προειπεῖν περὶ τῆς ἐλεύσεως τοῦ Χριστοῦ λέγων οὕτως· Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεται δίκαιος καὶ σώζων, αὐτὸς πραῢς καὶ ἐκβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον. Ὑπερβολικῶς μὲν εἰς τὸν Ζοροβάβελ εἴρηκε ταύτην τὴν χρῆσιν· τὴν ἔκβασιν δὲ κυρίως ἔσχεν ἐπὶ τοῦ δεσπότου Χριστοῦ. Ἔτι λέγει· καὶ ἐρῶ πρὸς αὐτόν· τί αἱ πληγαὶ αὗται αἱ ἀνὰ μέσον τῶν χειρῶν σου; καὶ ἐρεῖ· ἃς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου. Καὶ μετ᾽ ὀλίγα πάνυ· πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης. Ταύτης τῆς χρήσεως μέμνηται ὁ κύριος ἐν τῷ καιρῷ τοῦ πάθους, ὅτι ἤμελλε παραδίδοσθαι, εἰς ἑαυτὸν αὐτὴν εἰρηκώς. Ζαχαρίας ἦλθεν ἀπὸ Χαλδαίων ἤδη προβεβηκώς, κἀκεῖ τῷ λαῷ πολλὰ προεφήτευσε, καὶ τέρατα ἔδωκεν εἰς ἀπόδειξιν. Οὗτος εἶπε τῷ Ἰωσεδέκ, καὶ εἰς Ἱερουσαλὴμ ἱερατεύσεις. Οὗτος καὶ τὸν Σαλαθιὴλ ἐπὶ υἱῷ ηὐλόγησε καὶ τὸ ὄνομα Ζοροβάβελ ἐπέθηκε. Καὶ ἐπὶ Κύρου τέρας ἔδωκεν εἰς νῖκος. Καὶ περὶ τῆς λειτουργίας αὐτοῦ προηγόρευσεν ἣν ποιήσει ἐπὶ Ἱερουσαλήμ, καὶ ηὐλόγησεν αὐτὸν σφόδρα. Τὰ δὲ τῆς προφητείας εἶδεν ἐν Ἱερουσαλήμ· περὶ τέλους ἐθνῶν καὶ τοῦ ναοῦ καὶ ἀργίας προφητῶν καὶ ἱερέων καὶ περὶ διπλῆς κρίσεως ἐξέθετο. Καὶ ἀπέθανεν ἐν γήρει μακρῷ, καὶ ἐτάφη σύνεγγυς τοῦ Ἀγγαίου [ἐγγὺς Ἐλευθερουπόλεως ἀπὸ σταδίων τεσσαράκοντα ἐν ἀγρῷ τοῦ Νοεμὰν ἐν χρόνοις Ἐφίδου ἐπισκόπου.","english":"This Zechariah, the eleventh, was also deemed worthy to prophesy concerning the coming of Christ, speaking thus: Rejoice greatly, daughter of Zion; proclaim, daughter of Jerusalem; behold, your king comes, righteous and saving, himself gentle and mounted upon a beast of burden and a young colt. Hyperbolically he spoke this utterance concerning Zerubbabel; but the fulfillment properly occurred in the case of the Lord Christ. He further says: And I will say to him: What are these wounds between your hands? And he will say: Those with which I was struck in the house of my beloved. And a little later: I will strike the shepherd, and the sheep of the flock will be scattered. The Lord recalls this utterance at the time of his passion, when he was about to be betrayed, having applied it to himself. Zechariah came from Chaldea already advanced in age, and there he prophesied many things to the people and gave signs as proof. He said to Jehozadak: And you will serve as priest in Jerusalem. He also blessed Shealtiel with a son and gave him the name Zerubbabel. And under Cyrus he gave a sign for victory. And he foretold concerning his own liturgy which he would perform in Jerusalem, and he blessed him greatly. The matters of his prophecy he saw in Jerusalem; he set forth concerning the end of the nations and the temple and the idleness of prophets and priests, and concerning a double judgment. And he died at a great old age, and was buried near Haggai [near Eleutheropolis, forty stadia away, in the field of Noeman, in the time of Bishop Ephidus].","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Χαῖρε σφόδρα, θύγατερ Σιών, κήρυσσε, θύγατερ Ἱερουσαλήμ· ἰδοὺ ὁ βασιλεύς σου ἔρχεται δίκαιος καὶ σώζων, αὐτὸς πραῢς καὶ ἐκβεβηκὼς ἐπὶ ὑποζύγιον καὶ πῶλον νέον","severity":"info","text":"This conflates Zechariah 9:9 (LXX: 'Rejoice greatly, daughter of Zion') with imagery from Zechariah 9:9–10, but the phrase 'mounted upon a beast of burden and a young colt' is not a direct LXX citation; it may reflect a lost or paraphrased tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τί αἱ πληγαὶ αὗται αἱ ἀνὰ μέσον τῶν χειρῶν σου; καὶ ἐρεῖ· ἃς ἐπλήγην ἐν τῷ οἴκῳ τῷ ἀγαπητῷ μου","severity":"info","text":"This passage echoes Zechariah 13:6 (LXX: 'And I will say to him, What are these wounds between your hands?') but the response 'in the house of my beloved' is not in the canonical text; it may derive from a variant or apocryphal tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πατάξω τὸν ποιμένα, καὶ διασκορπισθήσονται τὰ πρόβατα τῆς ποίμνης","severity":"info","text":"This is a paraphrase of Zechariah 13:7 (LXX: 'Strike the shepherd, and the sheep will be scattered'), a verse the text claims Christ applied to himself at the passion.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀπὸ Χαλδαίων","severity":"info","text":"The claim that Zechariah came from Chaldea (Babylonia) as an old man aligns with traditions in the Lives of the Prophets that associate post-exilic prophets with the Babylonian diaspora.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐγγὺς Ἐλευθερουπόλεως ἀπὸ σταδίων τεσσαράκοντα ἐν ἀγρῷ τοῦ Νοεμὰν ἐν χρόνοις Ἐφίδου ἐπισκόπου","severity":"info","text":"The burial location near Eleutheropolis (Beit Guvrin) and the mention of Bishop Ephidus (otherwise unknown) situate this tradition in late antique Palestine, likely reflecting local hagiographic claims.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ταύτης τῆς χρήσεως μέμνηται ὁ κύριος ἐν τῷ καιρῷ τοῦ πάθους","severity":"info","text":"The text claims Christ cited Zechariah 13:7 at his passion, a tradition not found in the canonical Gospels but attested in early Christian exegesis (e.g., Justin Martyr, Dialogue with Trypho).","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text conflates Zechariah with Haggai in the burial notice; the phrase 'near Haggai' may be a scribal addition or confusion.","The identity of 'Bishop Ephidus' is uncertain; no known historical figure matches this name."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":43,"ref":"p43","source":"Ἐμφανισθεὶς ὅτι αὐτός ἐστιν Ζαχαρίας υἱὸς Βαραχίου, οὗ μέμνηται Ἡσαΐας, ὄνομα δὲ τῷ ἀγρῷ ἔνθα κεῖται Βεθζαρία, μηκόθεν Ἱερουσαλὴμ ἀπὸ σταδίων ρνʹ.]\nΕἰς τὸν Μαλαχίαν. Ἄγγελος. Οὗτος Μαλαχίας δωδέκατος καὶ αὐτὸς προφητεύειν ἀξιωθεὶς τῶν κατὰ τὴν οἰκονομίαν τοῦ δεσπότου τοῦ Χριστοῦ. Λέγει δὲ καὶ αὐτὸς οὕτως· διότι ἀπὸ ἀνατολῶν ἕως δυσμῶν τὸ ὄνομά μου δεδόξασται ἐν τοῖς ἔθνεσιν. Καὶ ἐν παντὶ τόπῳ θυμίαμα προσάγεται τῷ ὀνόματί μου καὶ θυσία καθαρά· διότι μέγα τὸ ὄνομά μου ἐν τοῖς ἔθνεσι, λέγει κύριος παντοκράτωρ. Καὶ πάλιν λέγει· ἰδοὺ ἐγὼ ἀποστελῶ τὸν ἄγγελόν μου, καὶ ἐπιβλέψεται ὁδὸν πρὸ προσώπου σου. Ταύτην δὲ τὴν χρῆσιν ὁ κύριος εἰς ἑαυτὸν ἐξέλαβε καὶ εἰς τὸν βαπτιστὴν Ἰωάννην. Ἔτι λέγει ὁ αὐτὸς προφήτης· καὶ ἀνατελεῖ ὑμῖν τοῖς φοβουμένοις τὸ ὄνομά μου ἥλιος δικαιοσύνης καὶ ἴασις ἐν ταῖς πτέρυξιν αὐτοῦ, καὶ ἐξελεύσεσθε καὶ σκιρτήσετε ὡς μοσχάρια ἐκ δεσμῶν ἀνειμένα, καὶ καταπατήσετε ἀνόμους, διότι ἔσονται σποδὸς ὑποκάτω τῶν ποδῶν ὑμῶν ἐν τῇ ἡμέρᾳ ἣν ἐγὼ ποιῶ, λέγει κύριος παντοκράτωρ. Καὶ ἰδοὺ ἐγὼ ἀποστέλλω ὑμῖν Ἠλίαν τὸν Θεσβίτην, πρὶν ἐλθεῖν τὴν ἡμέραν κυρίου τὴν μεγάλην καὶ ἐπιφανῆ, καθὼς εἶπεν ὁ κύριος τοῖς Ἰουδαίοις, ὅτι· καὶ ἐὰν θέλητε δέξασθαι περὶ Ἰωάννου, αὐτός ἐστιν Ἠλίας ὁ μέλλων ἔρχεσθαι. Μαλαχίας οὗτος μετὰ τὴν ἐπιστροφὴν τίκτεται ἐν Σοφᾷ καὶ ἔτι πάνυ νέος ὤν καλὸν βίον ἔσχηκεν. Καὶ ἐπειδὴ πᾶς ὁ λαὸς ἐτίμα αὐτὸν ὡς ὅσιον καὶ πρᾶον, ἐκάλεσαν αὐτὸν Μαλαχίαν, ὃ ἑρμηνεύεται ἄγγελος.","english":"It was revealed that he is Zechariah son of Barachiah, whom Isaiah mentions, and the name of the field where he lies is Bethzaria, at a distance of 150 stades from Jerusalem.\n\nConcerning Malachi. Angel. This Malachi, the twelfth, was also deemed worthy to prophesy concerning the economy of the Lord Christ. He also speaks thus: For from east to west my name has been glorified among the nations. And in every place incense is offered to my name and a pure sacrifice; for my name is great among the nations, says the Lord Almighty. And again he says: Behold, I will send my angel, and he will look upon a way before your face. The Lord applied this passage to himself and to John the Baptist. The same prophet further says: And for you who fear my name, a sun of righteousness will rise, and healing in its wings, and you will go out and leap like calves freed from bonds, and you will trample the lawless, for they will be ashes under your feet on the day that I make, says the Lord Almighty. And behold, I send you Elijah the Tishbite, before the great and manifest day of the Lord comes, just as the Lord said to the Jews: And if you wish to accept concerning John, he is the Elijah who is to come. This Malachi, after the return, was born in Sopha, and while still very young he led a good life. And since all the people honored him as holy and gentle, they called him Malachi, which is interpreted as angel.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Μαλαχίαν. Ἄγγελος.","severity":"info","text":"The heading 'Εἰς τὸν Μαλαχίαν. Ἄγγελος.' marks a new entry for Malachi, with 'Ἄγγελος' glossing his name as 'angel'.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Μαλαχίας","severity":"info","text":"The name Malachi is interpreted as 'ἄγγελος' (angel), a folk etymology common in patristic sources.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀπὸ ἀνατολῶν ἕως δυσμῶν τὸ ὄνομά μου δεδόξασται","severity":"info","text":"This phrase echoes Malachi 1:11 LXX, though the wording is adapted; the text attributes it to Malachi.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἐγὼ ἀποστελῶ τὸν ἄγγελόν μου","severity":"info","text":"This citation likely refers to Malachi 3:1 LXX, where God sends an angel; the text applies it to Christ and John the Baptist.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνατελεῖ ὑμῖν ... ἥλιος δικαιοσύνης","severity":"info","text":"The phrase 'sun of righteousness' is a messianic trope; the text interprets it eschatologically, linking to Elijah's return.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοφᾷ","severity":"info","text":"Sopha is likely a place name, possibly a variant of Sopha or a location in the Jewish diaspora; its identification is uncertain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Σοφᾷ' is obscure; it may be a textual corruption or a rare toponym.","The phrase 'μετὰ τὴν ἐπιστροφὴν' could mean 'after the return' (from exile) or 'after conversion'; the context favors the former."],"confidence":"high","notes":[]},{"i":44,"ref":"p44","source":"Ἦν γὰρ καὶ τῷ εἴδει εὐπρεπής, ἀλλὰ καὶ ὅσα εἶπεν αὐτὸς ἐν προφητείᾳ, αὐτῇ τῇ ἡμέρᾳ ὀφθεὶς ἄγγελος κυρίου ἐπεδευτέρωσεν, ὡς ἐγένετο ἐν ἡμέραις ἀναρχίας, ὡς γέγραπται ἐν Σφερτελλείμ, τουτέστιν ἐν βίβλῳ Κριτῶν. Καὶ ἔτι νέος ὤν προσετέθη πρὸς τοὺς πατέρας αὐτοῦ ἐν ἀγρῷ αὐτοῦ. [Οὗτοι μέν εἰσιν οἱ ιβʹ προφῆται, οἱ εἰς ἓν βίβλον ἀριθμούμενοι, ἐξ ἧς βαδιούμεθα ἐπὶ τοὺς μεγάλους τέσσαρας, ὧν ἑκάστου ἴδιόν ἔστι βιβλίον, ναὶ μὴν καὶ ἐπὶ τοὺς λοιποὺς περιβοήτους προφήτας ὧν οὐ φέρονται συγγράμματα, ταῦτα προθεωρήσαντες πρότερον.] \n Λοιπὸν ἐπὶ τοὺς τέσσαρας μεγάλους βαδιοῦμεν πληρώσαντες σὺν θεῷ τοὺς ιβʹ. Πάντες μὲν οἱ προφῆται προεφήτευον καὶ ὑπεμίμνησκον τοὺς Ἰουδαίους περὶ τῶν ἐπαγγελιῶν τοῦ θεοῦ, ὧν πρὸς τοὺς πατέρας ἐποιήσατο, ὅπως πάντα τὰ ἔθνη εὐλογεῖν ὑπέσχετο ἐν τῷ σπέρματι τοῦ Ἀβραὰμ διὰ τῆς κατὰ τὸν δεσπότην Χριστὸν οἰκονομίας, καὶ ὅπως ἐλυτρώσατο αὐτοὺς ὁ θεὸς πρώην ἐκ τῆς δουλείας τῶν Αἰγυπτίων μετὰ βραχίονος ὑψηλοῦ· καὶ δέδωκεν αὐτοῖς τὴν γῆν ἐπαγγελίας, καὶ ὅπως αἰχμάλωτοι εἰς αβυλῶνα ὑπὸ Ναβουχοδονόσορ ἀπαχθήσονται, καὶ πάλιν ἐνδόξως ἐπανήξουσι, καὶ πάλιν πείσονται κακὰ ὑπὸ Ἀντιόχου καὶ τῶν πέριξ ἐθνῶν, καὶ ὅπως καὶ τούτων δυνάμει θείᾳ περιγένωνται· καὶ τότε ὁ προσδοκώμενος ἐκ τοῦ σπέρματος Ἀβραὰμ ἥξει ἐπὶ σωτηρίᾳ παντὸς τοῦ κόσμου κατὰ τὰς ἄνωθεν ἐπαγγελίας. Τοῦτο τὸ ἔργον τῶν προφητῶν. Τινὲς μὲν οὖν ἐξ αὐτῶν ἑαυτοῖς συνέγραψαν τὰς ἰδίας βίβλους, οἷον ὁ Δαβὶδ συνθεὶς τὴν βίβλον τῶν ψαλμῶν καὶ Δανιὴλ ἐν τῇ αἰχμαλωσίᾳ κελευσθεὶς γράψαι ἅπερ αὐτῷ δι᾽ ὁράσεων ἀπεκαλύφθη·","english":"For he was also comely in appearance, and whatever he himself said in prophecy, on that very day an angel of the Lord appeared and confirmed, as happened in the days of anarchy, as is written in Sfertelim, that is, in the book of Judges. And while still young, he was added to his fathers in his own field. [These are the twelve prophets, who are counted as one book, from which we will proceed to the four great ones, each of whom has his own book, and indeed also to the remaining renowned prophets whose writings are not extant, having first surveyed these things.]  \nNow we will proceed to the four great ones, having completed with God the twelve. All the prophets prophesied and reminded the Jews of the promises of God, which he made to the fathers, that he promised to bless all nations in the seed of Abraham through the economy concerning the Lord Christ, and how God formerly delivered them from the slavery of the Egyptians with a high arm, and gave them the land of promise, and how they would be taken captive to Babylon by Nebuchadnezzar, and again return gloriously, and again suffer evils under Antiochus and the surrounding nations, and how they would overcome these as well by divine power; and then the one expected from the seed of Abraham would come for the salvation of the whole world according to the promises from above. This is the work of the prophets. Some of them wrote their own books themselves, such as David composing the book of Psalms, and Daniel in captivity being commanded to write what was revealed to him through visions.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σφερτελλείμ","severity":"info","text":"Σφερτελλείμ is a Greek transliteration of the Hebrew title for the book of Judges (Šōp̄əṭīm), here glossed as βίβλῳ Κριτῶν.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ἡμέραις ἀναρχίας","severity":"info","text":"The phrase 'days of anarchy' likely refers to the period of the Judges in Israelite history, when there was no central monarchy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage marks a transition from the twelve minor prophets to the four major prophets, as indicated by the editorial note in brackets and the resumptive sentence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The text summarizes the prophetic message as a reminder of God's promises to Israel, including deliverance from Egypt, exile and return, and the coming of a savior from Abraham's seed, interpreted as Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar is the Babylonian king who destroyed Jerusalem and took the Jews into captivity, as recounted in 2 Kings 24–25 and 2 Chronicles 36.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀντιόχου","severity":"info","text":"Antiochus likely refers to Antiochus IV Epiphanes, whose persecution of the Jews is described in 1 Maccabees and 2 Maccabees.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophet discussed before this passage (Malachi) is not explicitly named in the Greek text; the English draft supplies 'Malachi' from context.","The phrase 'ἐν ἡμέραις ἀναρχίας' may refer to a specific historical period or be a general expression; the reading taken is the period of the Judges."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":45,"ref":"p45","source":"ἢ καὶ ἄλλοι τινές. Οἱ δὲ λοιποὶ οὐχ ἑαυτοῖς συνέγραφον, ἀλλὰ γραμματεῖς ἦσαν ἐν τῷ ἱερῷ, οἳ ἔγραφον ἑκάστου προφήτου ὡς ἐπὶ ἡμερολογίου λόγον. Καὶ ἡνίκα ἀπεστέλλετο ὑπὸ τοῦ θεοῦ προφήτης κηρῦξαι ἢ περὶ ερουσαλὴμ ὅτι μέλλει αἰχμαλωτίζεσθαι ἢ περὶ Σαμαρείας ἢ περὶ ἑτέρων τόπων ἢ περὶ τῆς ἐπανόδου ἢ περὶ Ἀντιόχου ἢ περὶ τῶν πέριξ ἐθνῶν ἢ περὶ αὐτοῦ τοῦ δεσπότου Χριστοῦ, καθ᾽ ἣν ἡμέραν προεφήτευεν, ἔγραφον ἐν τῷ λόγῳ τοῦ προφήτου ἐκείνου ὃ ἐκήρυσσε περὶ ἑνὸς πράγματος. Καὶ πάλιν μετὰ καιρόν, εἰ ἐκήρυξε περὶ ἑτέρου πράγματος, πάλιν ἔγραφον ὑποτάσσοντες εἰς τὸν αὐτοῦ λόγον ὡς ἀρχὴν κεφαλαίου ποιούμενοι ὃ ἐκήρυττον, καὶ οὕτω πᾶσαν τὴν βίβλον αὐτοῦ συνετίθεσαν. Ὅθεν ἐστὶν εὑρεῖν ἐν ταῖς αὐτῶν βίβλοις κεφάλαιον ἁρμόζον εἰς τὴν αἰχμαλωσίαν Βαβυλῶνος ἢ εἰς τὴν ἐπάνοδον, καὶ εὐθέως περὶ Χριστοῦ ἕτερον καὶ αὖθις περὶ τῆς αἰχμαλωσίας καὶ τῆς ἐπανόδου λέγοντα [ἢ ἕτερον ὑποθέσεως καὶ αὖθις ἄλλο περὶ ἄλλου καὶ πάλιν ἕτερον περὶ τῆς προτέρας ὑποθέσεως]. Καὶ ἁπλῶς εἰπεῖν, ἐὰν μὴ παρατετηρημένως ἀναγνῷς, συγκεχυμένα τὰ πάντα εὑρήσεις. Οὐ μόνον δὲ ταῦτα τὰ προφητικά, ἀλλὰ καὶ αἱ βασιλεῖαι τούτῳ τῷ τρόπῳ ἐγράφησαν ἐν τῷ ἱερῷ κατὰ μέρος ἐν τῷ καιρῷ τοῦ Σαοὺλ τὰ ἕως τοῦ Σαοὺλ καὶ ἐν τῷ καιρῷ τοῦ Δαβὶδ τὸ ἕως Δαβίδ. Ὁμοίως καὶ τὰ ἑκάστου βασιλέως τὰ κατὰ τὸν ἴδιον καιρὸν ἐγράφοντο. Ὁμοίος ἔγραφον καὶ ἐν τοῖς ̓ σκρινίοις τῶν βασιλέων, ἅς καλοῦμεν παραλειπομένας. Τὴν δὲ Πεντάτευχον ὁ Μωϋσὴς ἔγραψεν ἱστορίαν προγεγονότων καὶ γινομένων καὶ ἐσομένων. Ἰησοῦς πάλιν τὴν ἰδίαν βίβλον·","english":"or also some others. But the rest did not write for themselves, but were scribes in the temple, who recorded the word of each prophet as in a daily journal. And whenever a prophet was sent by God to proclaim either about Jerusalem, that it was about to be taken captive, or about Samaria, or about other places, or about the return, or about Antiochus, or about the surrounding nations, or about the Lord Christ himself, on the day he prophesied, they wrote in the book of that prophet what he proclaimed concerning one matter. And again after a time, if he proclaimed concerning another matter, they again wrote, subjoining it to his book, making a beginning of a chapter of what they proclaimed, and thus they compiled his entire book. Hence it is possible to find in their books a chapter fitting the captivity of Babylon or the return, and immediately another about Christ, and again one speaking about the captivity and the return [or another of a subject, and again another about something else, and yet another about the former subject]. And to speak simply, if you do not read with careful attention, you will find everything confused. Not only these prophetic books, but also the books of Kings were written in this manner in the temple, separately in the time of Saul up to Saul, and in the time of David up to David. Similarly, the records of each king were written according to their own time. Likewise, they also wrote in the archives of the kings, which we call the books of Chronicles. Moses wrote the Pentateuch as a history of past, present, and future events. Joshua again wrote his own book.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"γραμματεῖς ἦσαν ἐν τῷ ἱερῷ","severity":"info","text":"The description of temple scribes recording prophetic oracles in a daily journal reflects a late antique theory of scriptural composition, not historical practice.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἡμερολογίου","severity":"info","text":"The term 'ἡμερολογίου' (daily journal) is rare in this context, suggesting a systematic, day-by-day recording method attributed to temple scribes.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"συγκεχυμένα","severity":"info","text":"The passage explains the perceived disorder in prophetic books as resulting from scribal compilation by topic rather than chronology, a key structural claim.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"παραλειπομένας","severity":"info","text":"The reference to 'παραλειπομένας' (the omitted books) identifies the books of Chronicles, paralleling the Greek title of that biblical work.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Πεντάτευχον","severity":"info","text":"The claim that Moses wrote the Pentateuch as history of past, present, and future reflects a patristic view of Mosaic authorship and prophetic scope.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἢ ἕτερον ὑποθέσεως ...","severity":"caution","text":"The bracketed clause in the Greek (ἢ ἕτερον ὑποθέσεως ...) is likely a later gloss or variant, as it disrupts the sentence flow and is absent from some manuscripts.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἢ καὶ ἄλλοι τινές' is ambiguous: it may refer to additional prophets or to other scribes, but the context favors the latter.","The identity of 'Ἀντιόχου' is unclear—possibly Antiochus IV Epiphanes or another Seleucid ruler, but the text does not specify."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":46,"ref":"p46","source":"τοὺς κριτὰς πάλιν ἐν τῷ ἱερῷ ἤγουν ἐν τῇ σκηνῇ, ὁμοίως καὶ τὴν Ῥούθ. Σολομὼν πάλιν τὰ ἴδια ἔγραψε, τάς τε παροιμίας καὶ τὰ ᾄσματα καὶ τὸν Ἐκκλησιαστήν, σοφίας χάριν εἰληφὼς παρὰ θεοῦ, καὶ πάντα ἄνθρωπον νουθετῶν σοφῶς ἀναστρέφεσθαι ἐν τῷδε τῷ βίῳ· προφητείας γὰρ χάριν οὐκ εἰλήφει. Ὅσους οὖν ηὕρομεν προφήτας ἀξιωθέντας εἰπεῖν περὶ τοῦ δεσπότου Χριστοῦ ἐτάξαμεν. Ἔτι δὲ γράφωμεν καὶ περὶ τῶν ἄλλων τεσσάρων προφητῶν, ὅσα ἠξιώθησαν εἰπεῖν περὶ τῆς κατὰ τὸν δεσπότην Χριστὸν οἰκονομίας, ἐν ᾗ ἀφορᾶ πᾶς ὁ σκοπὸς τῆς θείας γραφῆς. Προφέρωμεν τοίνυν πρῶτον τὸν μεγαλοφωνότατον Ἡσαΐαν ὅς καὶ τύπῳ καὶ λόγῳ ἠξιώθη ἰδεῖν καὶ προειπεῖν περὶ τοῦ κατὰ Χριστὸν μυστηρίου. Εἰς τὸν Ἡσαΐαν. Οὗτος ὁ μέγας Ἡσαΐας ὁ υἱὸς τοῦ Ἀμώς, ὃς τύπῳ μὲν εἶδε τὰ κατὰ τὸ μυστήριον τοῦ Χριστοῦ, ὅτε εἶδε τὸν κύριον καθήμενον ἐπὶ θρόνου ὑψηλοῦ καὶ ἐπῃρμένου· καὶ σεραφεὶμ εἱστήκεσαν κύκλῳ αὐτοῦ, ἕξ πτέρυγες τῷ ἑνὶ καὶ ἓξ πτέρυγες τῷ ἑνὶ ἑαυτὰ κατακαλύπτοντα, καὶ ἔκραζον ἕτερος πρὸς τὸν ἕτερον· ἅγιος ἅγιος ἅγιος κύριος σαβαώθ, πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ. Ἐπὶ τούτοις ἀπεστάλη ἓν τῶν σεραφεὶμ καὶ ἔλαβε τῇ λαβίδι ἄνθρακα ἀπὸ τοῦ θυσιαστηρίου, καὶ ἥψατο τῶν χειλέων αὐτοῦ λέγων· τοῦτο ἀφελεῖ τὰς ἁμαρτίας σου, σαφῶς διὰ τῆς ὄψεως τῆς δειχθείσης καὶ τοῦ ὕμνου καὶ τοῦ τύπου διδαχθεὶς προμηνῦσαι τὸ κατὰ Χριστὸν μυστήριον. Ἔτι δὲ πάλιν καὶ λόγῳ φησὶν οὕτως· ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη, καὶ ὡς ἀμνὸς ἐναντίον τοῦ κείραντος αὐτὸν ἄφωνος.","english":"the judges again in the temple, that is, in the tabernacle, and likewise Ruth. Solomon again wrote his own works, the Proverbs, the Song of Songs, and Ecclesiastes, having received wisdom from God, and admonishing every person to conduct themselves wisely in this life; for he did not receive the gift of prophecy. Therefore, we have set down as many prophets as we found who were deemed worthy to speak concerning the Lord Christ. And we also write concerning the other four prophets, as much as they were deemed worthy to say concerning the economy of the Lord Christ, to which the whole purpose of the divine scripture looks. So then, we first present the great-voiced Isaiah, who was deemed worthy both by type and by word to see and foretell concerning the mystery of Christ. Concerning Isaiah. This great Isaiah, the son of Amoz, who by type saw the things concerning the mystery of Christ, when he saw the Lord sitting on a high and elevated throne; and seraphim stood around him, six wings to one and six wings to another, covering themselves, and they cried out one to another: Holy, holy, holy, Lord Sabaoth, the whole earth is full of his glory. Upon these things, one of the seraphim was sent and took with tongs a coal from the altar, and touched his lips, saying: This will remove your sins, clearly taught by the vision shown, the hymn, and the type to foretell the mystery concerning Christ. And again, by word he speaks thus: He was led as a sheep to the slaughter, and as a lamb before its shearer, speechless.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage transitions from a list of non-prophetic biblical authors (Solomon) to the selection of prophets who spoke of Christ, then introduces Isaiah as the first example.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τύπῳ","severity":"info","text":"The Greek term τύπῳ (by type) is used here to denote a symbolic or typological vision, as distinct from λόγῳ (by word), indicating a hermeneutical method of interpreting Old Testament passages as prefigurations of Christ.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἅγιος ἅγιος ἅγιος κύριος σαβαώθ","severity":"info","text":"The Trisagion (Holy, holy, holy) echoes Isaiah 6:3 (LXX), but the phrase 'πλήρης πᾶσα ἡ γῆ τῆς δόξης αὐτοῦ' is not from Isaiah; it may derive from liturgical expansions or from the Septuagint of other passages (e.g., Psalm 71:19).","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"","severity":"info","text":"The description of seraphim with six wings each and the coal touching Isaiah's lips is not found in the biblical text of Isaiah 6 but appears in later Jewish and Christian traditions, such as the Ascension of Isaiah and patristic exegesis.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"","severity":"info","text":"The claim that Solomon wrote Proverbs, Song of Songs, and Ecclesiastes but lacked prophetic grace reflects a common patristic view (e.g., Origen, Jerome) that Solomon was a sage, not a prophet, and that his works are wisdom literature, not prophecy.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"","severity":"caution","text":"The phrase 'ὡς πρόβατον ἐπὶ σφαγὴν ἤχθη' is not a direct quotation from the Septuagint of Isaiah; it may be a paraphrase or a conflation of Isa 53:7 and other servant passages, and its source is uncertain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'other four prophets' mentioned is not specified in this passage; the text may refer to a canonical subset (e.g., the minor prophets) or to a specific list known to the author.","The phrase 'ἐν τῇ σκηνῇ' (in the tabernacle) is ambiguous: it may refer to the Temple as a tent-shrine or to a specific location within the Temple precincts."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Ταύτην τὴν χρῆσιν ὁ Αἰθίωψ εὐνοῦχος ἀναγνοὺς τὸν Φίλιππον παρεκάλει ἐρμηνευθῆναι αὐτῷ αὐτήν, ὃς τάχιστα περὶ τοῦ δεσπότου Χριστοῦ αὐτὴν ἡρμήνευσεν εἰρῆσθαι ὑπὸ τοῦ προφήτου. Ἔτι πάλιν λέγει· Ἄνθρωπος ἐν πληγῇ ὤν καὶ εἰδὼς φέρειν μαλακίαν. Καὶ πάλιν· ὅτι ἀνομίαν οὐκ ἐποίησεν, οὐδὲ εὑρέθη δόλος ἐν τῷ στόματι αὐτοῦ, καὶ κύριος βούλεται καθαρίσαι αὐτὸν ἀπὸ τῆς πληγῆς καὶ δεῖξαι αὐτῷ φῶς. Καὶ πάλιν· οὕτω λέγει κύριος· ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ ἐκλεκτὸν ἀκρογωνιαῖον ἔντιμον εἰς τὰ θεμέλια αὐτῆς. Καὶ ὁ πιστεύων ἐπ᾽ αὐτῷ οὐ μὴ καταισχυνθῇ. Καὶ πάλιν· ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἡ ῥίζα τοῦ Ἰεσσαί, καὶ ὁ ἀνιστάμενος ἄρχειν ἐθνῶν, ἐπ᾽ αὐτῷ ἔθνη ἐλπιοῦσι. Καὶ πάλιν· πνεῦμα κυρίου ἐπ᾽ ἐμέ, οὗ εἵνεκεν ἔχρισέ με. Τοῦτο ἀναγνοὺς ὁ κύριος ἐν τῇ συναγωγῇ τοῖς σάββασιν εἶπεν· Ἀμὴν λέγω ὑμῖν, σήμερον ἐπληρώθη ἡ γραφὴ αὕτη ἐν τοῖς ὠσὶν ὑμῶν. Ἡσαΐας ἦν ἀπὸ Ἱερουσαλήμ· θνήσκει δὲ ὑπὸ Μανασσῆ πρισθεὶς εἰς δύο, καὶ ἐτέθη ὑποκάτω δρυὸς Ῥωγὴλ ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων ὧν ἀπώλεσεν Ἐζεκίας ὁ βασιλεὺς χώσας αὐτά. Καὶ ὁ θεὸς τὸ σημεῖον τοῦ Σιλωὰμ ἐποίησε διὰ τὸν προφήτην, ὅτι πρὸ τοῦ ἀποθανεῖν ὀλιγοψυχήσας ηὔξατο πιεῖν ὕδωρ, καὶ εὐθέως ἀπεστάλη αὐτῷ ἐξ αὐτοῦ· διὰ τοῦτο ἐκλήθη Σιλωάμ, ὅπερ ἑρμηνεύεται ἀπεσταλμένος· καὶ ἐπὶ τοῦ Ἐζεκία πρὸ τοῦ ποιῆσαι τοὺς λάκκους καὶ τὰς κολυμβήθρας ἐπὶ εὐχῇ τοῦ Ἡσαΐου μικρὸν ὕδωρ ἐξῆλθεν, ὅτι ἦν ὁ λαὸς ἐν συγκλεισμῷ ἀλλοφύλων, καὶ ἵνα μὴ διαφθαρῇ ἡ πόλις, ὡς μὴ ἔχουσα ὕδωρ. Ἠρώτων γὰρ οἱ πολέμιοι, πόθεν πίνουσιν·","english":"This passage the Ethiopian eunuch read, and he entreated Philip to interpret it for him, who very quickly interpreted it as having been spoken by the prophet concerning the Lord Christ. Again he says: \"A man being in a plague and knowing how to bear weakness.\" And again: \"That he committed no lawlessness, nor was deceit found in his mouth, and the Lord wishes to cleanse him from the plague and show him light.\" And again: \"Thus says the Lord: Behold, I will place into the foundations of Zion a precious, choice, honored cornerstone into her foundations. And he who believes in it shall not be put to shame.\" And again: \"There will be on that day the root of Jesse, and he who arises to rule over nations; upon him nations will hope.\" And again: \"The spirit of the Lord is upon me, for which reason he anointed me.\" This the Lord read in the synagogue on the Sabbath and said: \"Truly I say to you, today this scripture has been fulfilled in your ears.\" Isaiah was from Jerusalem; he dies under Manasseh, sawn in two, and was placed under the oak of Rogel, near the crossing of the waters which King Hezekiah destroyed by blocking them. And God made the sign of Siloam because of the prophet, for before his death, being faint-hearted, he prayed to drink water, and immediately it was sent to him from it; therefore it was called Siloam, which is interpreted \"sent.\" And in the time of Hezekiah, before he made the cisterns and pools, at the prayer of Isaiah a little water came forth, because the people were in a siege of foreigners, and so that the city might not be destroyed, as it had no water. For the enemies were asking where they drank.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταύτην τὴν χρῆσιν","severity":"info","text":"The Ethiopian eunuch reading this passage and asking Philip for interpretation alludes to Acts 8:27-39, where Philip baptizes the Ethiopian eunuch after explaining Isaiah 53.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἄνθρωπος ἐν πληγῇ ὤν","severity":"info","text":"The phrase 'A man being in a plague' echoes Isaiah 53:3-4, describing the suffering servant, though the exact wording is not verbatim from the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἰδοὺ ἐγὼ ἐμβαλῶ εἰς τὰ θεμέλια Σιὼν λίθον πολυτελῆ","severity":"info","text":"This quotation about a cornerstone in Zion is not found in the canonical Isaiah; it may be from a lost apocryphon or a variant tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σιλωάμ","severity":"info","text":"Siloam (Σιλωάμ) is interpreted as 'sent' (ἀπεσταλμένος), linking to the pool of Siloam in Jerusalem (John 9:7) and the tradition of Isaiah's prayer for water.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"θνήσκει δὲ ὑπὸ Μανασσῆ πρισθεὶς εἰς δύο","severity":"info","text":"The tradition that Isaiah was sawn in two under Manasseh is found in the Lives of the Prophets and later Christian martyrologies, but not in the biblical text.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ὁ κύριος","severity":"caution","text":"The phrase 'the Lord read in the synagogue' is ambiguous: it may refer to Jesus (as in Luke 4:16-17) or to a synagogue leader; the context suggests a Christian interpolation.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the Lord' reading in the synagogue is unclear; it could be Jesus or a synagogue official.","The source of the non-canonical Isaiah quotations is uncertain; they may derive from apocryphal traditions or scribal expansions."],"confidence":"medium","notes":[]},{"i":48,"ref":"p48","source":"καὶ χαρακώσαντες τὴν πόλιν παρεκαθέζοντο τῷ Σιλωάμ. Ὅταν οὖν ηὔχοντο σὺν τῷ Ἡσαΐᾳ οἱ Ἰουδαῖοι, ἐξήρχετο τὸ ὕδωρ· διὸ ἕως τῆς σήμερον αἰφνιδίως ἐξέρχεται, ἵνα δειχθῇ τὸ μέγα τοῦτο μυστήριον. Καὶ ἐπειδὴ διὰ τοῦ Ἡσαΐου τοῦτο γέγονε, μνήμης χάριν καὶ ὁ λαὸς τῶν Ἰουδαίων πλησίον αὐτὸν τὸν Σιλωὰμ ἔθαψαν ἐπιμελῶς καὶ ἐνδόξως, ἵνα διὰ τῶν ὁσίων αὐτοῦ προσευχῶν καὶ μετὰ θάνατον αὐτοῦ ὡσαύτως ἔχωσι τὴν ἀπόλαυσιν τοῦ ὕδατος, ὅτι καὶ χρησμὸς ἐδόθη αὐτῷ περὶ αὐτοῦ τοῦ ποιῆσαι οὕτως. Ἔστι δὲ ὁ τάφος ἐχόμενος τοῦ τάφου τῶν βασιλέων, ὄπισθεν τοῦ τάφου τῶν Ἰουδαίων ἐπὶ τὸ μέρος τὸ πρὸς νότον. Σολομῶν γὰρ ἐποίησε τοὺς τάφους τοῦ Δαβὶδ διαγράψας κατὰ ἀνατολὰς τῆς Σιών, ἥτις ἔχει εἴσοδον ἀπὸ αβαὼν μήκοθεν τῆς πόλεως σταδίους εἴκοσιν. Ἐποίησε δὲ ταύτην σκολιάν, σύνθετον, ἀνυπονόητον· καὶ ἔστιν ἡ εἴσοδος ἕως τῆς σήμερον τοῖς πολλοῖς ἀγνοουμένη τῶν ἱερέων καὶ ὅλῳ τῷ λαῷ. Ἐκεῖ εἶχεν ὁ βασιλεὺς Σολομῶν τὸ χρυσίον τὸ ἐξ Αἰθιοπίας καὶ τὰ ἀρώματα. Καὶ ἐπειδὴ ἔδειξεν Ἐζεκίας τὸ μυστήριον Δαβὶδ καὶ Σολομῶντος τοῖς ἔθνεσι καὶ ἐμίανεν ὀστᾶ τῶν προπατόρων αὐτοῦ, διὰ τοῦτο ὁ θεὸς ἐπηράσατο εἰς δουλείαν ἔσεσθαι τὸ σπέρμα αὐτοῦ τοῖς ἐχθροῖς αὐτοῦ, καὶ ἄκαρπον αὐτὸν καὶ ἄγονον ἐποίησεν ὁ θεὸς ἀπὸ τῆς ἡμέρας ἐκείνης. Εἰς τὸν Ἱερεμίαν. Οὗτος Ἱερεμίας ἀξιωθεὶς καὶ αὐτὸς προειπεῖν περὶ τοῦ κατὰ Χριστὸν μυστηρίου λέγων οὕτως· καὶ ἔλαβον τὰ τριάκοντα ἀργύρια τὴν τιμὴν τοῦ τετιμημένου, ὃν ἐτιμήσαντο ἀπὸ υἱῶν Ἰσραήλ, καὶ ἔδωκαν αὐτὰ εἰς τὸν ἀγρὸν τοῦ κεραμέως, καθὰ συνέταξέ μοι κύριος.","english":"And having fortified the city, they besieged Siloam. So when the Jews prayed together with Isaiah, the water would come forth; for this reason, even to this day, it suddenly emerges, so that this great mystery might be shown. And because this happened through Isaiah, for the sake of remembrance, the Jewish people buried him near Siloam itself, carefully and honorably, so that through his holy prayers even after his death they might likewise have the enjoyment of the water, since an oracle was given to him concerning this, to act thus. His tomb is adjacent to the tomb of the kings, behind the tomb of the Jews on the southern side. For Solomon made the tombs of David, having laid them out east of Zion, which has an entrance from Abaon, twenty stades from the city. And he made this entrance winding, complex, and unsuspected; and the entrance is unknown even to this day to most of the priests and to all the people. There King Solomon kept the gold from Ethiopia and the spices. And because Hezekiah revealed the mystery of David and Solomon to the nations and defiled the bones of his ancestors, for this reason God cursed his seed to be in servitude to his enemies, and God made him fruitless and barren from that day. Concerning Jeremiah. This Jeremiah, being also deemed worthy to prophesy concerning the mystery of Christ, speaks thus: \"And they took the thirty pieces of silver, the price of the one who was valued, whom they valued from among the sons of Israel, and they gave them for the field of the potter, as the Lord commanded me.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σιλωάμ","severity":"info","text":"Siloam (Siloam) is a spring and pool outside Jerusalem's walls, associated with the water miracle in Isaiah's legend. The passage connects the water's sudden flow to Isaiah's prayer, a motif found in later Jewish and Christian tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τριάκοντα ἀργύρια","severity":"info","text":"The thirty pieces of silver and the potter's field echo Jeremiah 32:6-9 LXX, where Jeremiah buys a field. The text reinterprets this as a prophecy of Christ, aligning with early Christian typology.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"τάφος τῶν βασιλέων","severity":"info","text":"The 'tomb of the kings' likely refers to the royal necropolis in Jerusalem, traditionally associated with David and Solomon. The description of a hidden entrance and treasure aligns with later legends about Solomon's wealth.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπὸ αβαὼν μήκοθεν","severity":"caution","text":"The phrase 'from Abaon' is obscure; 'Abaon' may be a toponym or a corruption. The text's geography is legendary, not historical, and the distance of twenty stades is imprecise.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἐζεκίας","severity":"info","text":"Hezekiah's revelation of David and Solomon's mystery to the nations and defilement of bones is not in the biblical account. This reflects later Jewish and Christian polemic, possibly from the Vitae Prophetarum tradition, explaining the Babylonian exile as divine punishment.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἱερεμίαν","severity":"info","text":"The phrase 'Concerning Jeremiah' marks a transition to a new prophetic entry, typical of the Vitae Prophetarum's catalog format. It introduces a quotation attributed to Jeremiah, linking his prophecy to Christ.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Abaon' is uncertain; it may be a garbled toponym or a textual corruption.","The 'mystery of David and Solomon' that Hezekiah revealed is not specified; the text assumes a known tradition.","The quotation from Jeremiah is not verbatim from the LXX; it may be a paraphrase or from a variant tradition."],"confidence":"medium","notes":[]},{"i":49,"ref":"p49","source":"Ταύτης δὲ τῆς χρήσεως καὶ ὁ εὐαγγελιστὴς μέμνηται Ματθαῖος πληρωθείσης ἐν καιρῷ τοῦ πάθους. Πάλιν λέγει ὁ αὐτὸς προφήτης. Ἰδοὺ ἡμέραι ἔρχονται, λέγει κύριος, καὶ διαθήσομαι τῷ οἴκῳ σραὴλ καὶ τῷ οἴκῳ Ἰούδα διαθήκην καινήν, οὐ κατὰ τὴν διαθήκην ἣν ἐποίησα τοῖς πατράσιν αὐτῶν, ἐν ᾗ ἡμέρᾳ ἐπιλαβομένου μου τῆς χειρὸς αὐτῶν ἐξαγαγεῖν αὐτὰς ἐκ γῆς Αἰγύπτου, ὅτι αὐτοὶ οὐκ ἐνέμειναν ἐν τῇ διαθήκῃ μου, κ᾽ ἀγὼ ἠμέλησα αὐτῶν, φησὶ κύριος, διδοὺς νόμους μου ἐπὶ διάνοιαν αὐτῶν, καὶ ἐπὶ καρδίαν αὐτῶν ἐπιγράφω αὐτούς, καὶ ἔσομαι αὐτοῖς εἰς θεόν, καὶ αὐτοὶ ἔσονταί μοι εἰς λαόν. Καὶ οὐ μὴ διδάξωσιν ἕκαστος τὸν ἀδελφὸν αὐτοῦ καὶ ἕκαστος τὸν πλησίον αὐτοῦ λέγων. Γνῶθι τὸν κύριον, ὅτι πάντες εἰδήσουσί με ἀπὸ μικροῦ ἕως μεγάλου αὐτῶν, ὅτι ἵλεως ἔσομαι ταῖς ἀδικίαις αὐτῶν καὶ τῶν ἁμαρτιῶν αὐτῶν οὐ μὴ μνησθῶ ἔτι. Καὶ ταύτης τῆς χρήσεως μέμνηται ὁ ἀπόστολος ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ. Ἱερεμίας ἦν ἐξ Ἀναθὼθ, καὶ ἐν Τάφναις Αἰγύπτου λίθοις βληθεὶς ὑπὸ τοῦ λαοῦ ἀποθνήσκει. Κεῖται δὲ ἐν τόπῳ τῆς οἰκήσεως Φαραώ, ὅτι Αἰγύπτιοι ἐδόξασαν αὐτὸν εὐεργετηθέντες δι᾽ αὐτοῦ. Ηὔχετο γὰρ αὐτοῖς. || Τῶν γὰρ ὑδάτων οἱ θῆρες 〈ἠνόχλουν αὐτὸν〉, οὕς καλοῦσιν οἱ Αἰγύπτιοι μὲν Ἐφώθ, Ἕλληνες δὲ κροκοδείλους. Καὶ ὅσοι εἰσὶ πιστοὶ θεοῦ ἕως σήμερον εὔχονται ἐν τῷ τόπῳ ἐκείνῳ, καὶ λαμβάνοντες τοῦ χοὸς τοῦ τόπου δήγματα ἀνθρώπων θεραπεύουσι, καὶ πολλοὶ αὐτὰ τὰ θηρία τὰ ἐν τῷ ὕδατι φυγαδεύουσιν.","english":"This oracle is also mentioned by the evangelist Matthew as having been fulfilled at the time of the Passion. Again the same prophet says: \"Behold, days are coming,\" says the Lord, \"and I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant I made with their fathers, on the day when I took them by the hand to lead them out of the land of Egypt, because they did not abide by my covenant, and I neglected them,\" says the Lord, \"giving my laws to their understanding, and I inscribe them upon their heart, and I will be a god to them, and they will be a people to me. And each one shall not fail to teach his brother and each one his neighbor, saying, 'Know the Lord,' for all will know me, from their youngest to their oldest, for I will be merciful to their injustices and I will no longer remember their sins.\" And this oracle is also mentioned by the Apostle in the Epistle to the Hebrews. Jeremiah was from Anathoth, and he dies in Taphnas in Egypt, stoned by the people. He lies in the place of the dwelling of Pharaoh, because the Egyptians honored him, having been benefited through him. For he prayed for them. For the beasts of the waters troubled him, which the Egyptians call Ephoth and the Greeks crocodiles. And all who are faithful to God, even to this day, pray in that place, and taking the dust of that place, they heal the bites of men, and many of them drive away those beasts in the water.","structure":"narrative","commentary":[{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ταύτης δὲ τῆς χρήσεως καὶ ὁ εὐαγγελιστὴς μέμνηται Ματθαῖος","severity":"info","text":"The oracle is likely Isa 42:6 or a related passage, cited by Matthew in connection with the Passion (cf. Matt 26:28-29).","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Καὶ ταύτης τῆς χρήσεως μέμνηται ὁ ἀπόστολος ἐν τῇ πρὸς Ἑβραίους ἐπιστολῇ","severity":"info","text":"The second oracle is also cited in Hebrews, possibly Heb 8:8-10 or 9:15-17, though the exact reference is unclear.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἱερεμίας ἦν ἐξ Ἀναθὼθ","severity":"info","text":"Anathoth is a town near Jerusalem, traditionally the birthplace of the prophet Jeremiah (cf. Jer 1:1).","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐφώθ","severity":"info","text":"The term 'Ephoth' is a Coptic or Egyptian word for crocodiles, not attested in standard Greek lexica; the Greek gloss 'krokodeilous' clarifies.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Καὶ ὅσοι εἰσὶ πιστοὶ θεοῦ ἕως σήμερον εὔχονται ἐν τῷ τόπῳ ἐκείνῳ","severity":"info","text":"This describes a living cultic practice at Jeremiah's tomb in Egypt, where dust is used for healing, reflecting hagiographic tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Τῶν γὰρ ὑδάτων οἱ θῆρες 〈ἠνόχλουν αὐτὸν〉","severity":"caution","text":"The phrase 'troubled him' is a conjectural restoration; the Greek text has a lacuna indicated by angle brackets, and the sense is uncertain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the first oracle (attributed to Isaiah) is not explicitly given; it may be a lost or paraphrased passage. The second oracle's exact location in Hebrews is ambiguous. The lacuna in 'troubled him' leaves the subject unclear."],"confidence":"medium","notes":[]},{"i":50,"ref":"p50","source":"Ἡμεῖς δὲ ἠκούσαμεν ἐκ τῶν παίδων Ἀντιγόνου καὶ τολεμαίου γερόντων ἀνδρῶν, ὅτι Ἀλέξανδρος ὁ τῶν Μακεδόνων ἐπιστὰς τῷ τάφῳ τοῦ προφήτου καὶ ἐπιγνοὺς τὰ εἰς αὐτὸν μυστήρια εἰς Ἀλεξάνδρειαν μετέστησεν αὐτοῦ τὰ λείψανα, περιθεὶς αὐτὰ ἐνδόξως κύκλῳ, καὶ ἐκωλύθη ἐκ τῆς γῆς ἐκείνης τὸ γένος τῶν ἀσπίδων, καὶ ἐκ τοῦ ποταμοῦ ὡσαύτως, καὶ οὕτως ἐνέβαλεν τοὺς ὄφεις τοὺς λεγομένους ἀργολάους ὅ ἐστιν ὀφιομάχους, οὓς ἤνεγκεν ἐκ τοῦ Ἄργους τοῦ Πελοπονησιακοῦ, ὅθεν καὶ ἀργόλαοι καλοῦνται, τουτέστιν Ἄργους δεξιοί, λαλιὰν δὲ ἔχουσιν ἡδυτάτην καὶ πανευώνυμον. Οὗτος ὁ Ἱερεμίας σημεῖον ἔδωκε τοῖς ἱερεῦσιν Αἰγύπτου, ὅτι δεῖ σεισθῆναι τὰ εἴδωλα αὐτῶν καὶ συμπεσεῖν διὰ σωτῆρος παιδὸς ἐκ παρθένου γεννωμένου, ἐν φάτνῃ δὲ κειμένου. Διὸ καὶ ἕως νῦν θεοποιοῦσιν παρθένον λεχὼ καὶ βρέφος ἐν φάτνῃ τιθέντες προσκυνοῦσιν. Καὶ Πτολεμαίῳ τῷ βασιλεῖ τὴν αἰτίαν πυνθανομένῳ ἔλεγον, ὅτι πατροπαράδοτόν ἐστιν μυστήριον ὑπὸ ὁσίου προφήτου τοῖς πατράσιν ἡμῶν παραδοθέν. Οὗτος ὁ προφήτης Ἱερεμίας πρὸ τῆς ἁλώσεως τοῦ ναοῦ ἥρπασε τὴν κιβωτὸν τοῦ νόμου καὶ τὰ ἐν αὐτῇ, καὶ ἐποίησεν αὐτὰ κατατεθῆναι ἐν πέτρᾳ, καὶ εἶπε τοῖς παρεστῶσιν· ἀπεδήμησε κύριος ἐν Σινᾶ εἰς οὐρανόν, καὶ πάλιν ἐλεύσεται νομοθέτης ἐκ Σιὼν ἐν δυνάμει, καὶ σημεῖον ὑμῖν ἔστω τῆς παρουσίας αὐτοῦ, ὅτε ξύλον πάντα τὰ ἔθνη προσκυνήσουσιν. Εἶπε δὲ ὅτι τὴν κιβωτὸν ταύτην οὐδεὶς ἐκβαλεῖ εἰ μὴ Ἀαρών, καὶ τὰς ἐν αὐτῇ πλάκας οὐδεὶς ἀναπτύξει οὐκέτι ἱερέων ἢ προφητῶν, εἰ μὴ Μωϋσὴς ὁ ἐκλεκτὸς τοῦ θεοῦ.","english":"We heard from the servants of Antigonus and Ptolemy, elderly men, that Alexander of Macedon, having come to the prophet's tomb and learned the mysteries concerning him, transferred his relics to Alexandria, having adorned them gloriously in a circle, and the race of asps was prevented from that land, and likewise from the river, and thus he introduced the snakes called argolaoi, which are snake-fighters, which he brought from Argos in the Peloponnese, whence they are also called argolaoi, that is, \"right-hand men of Argos,\" and they have a very sweet and wholly auspicious chirping. This Jeremiah gave a sign to the priests of Egypt, that their idols must be shaken and fall because of a savior child born of a virgin, lying in a manger. For this reason, even now they deify a virgin in childbirth and, placing an infant in a manger, they worship it. And when King Ptolemy inquired about the cause, they said that it is a mystery handed down from our fathers, delivered by a holy prophet to our ancestors. This prophet Jeremiah, before the capture of the temple, seized the ark of the law and what was in it, and had them deposited in a rock, and said to those present: \"The Lord has departed from Sinai to heaven, and again a lawgiver will come from Zion in power, and let this be a sign to you of his coming: when wood all the nations will worship.\" And he said that no one will remove this ark except Aaron, and no one will open the tablets in it, not any priest or prophet, except Moses, the chosen one of God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀλέξανδρος ὁ τῶν Μακεδόνων","severity":"info","text":"The transfer of Jeremiah's relics to Alexandria by Alexander the Great is a legendary motif found in later Jewish and Christian traditions, not in historical sources.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀργόλαοι","severity":"info","text":"The term 'argolaoi' is glossed as 'snake-fighters' (ὀφιομάχους) and etymologized as 'right-hand men of Argos' (Ἄργους δεξιοί), reflecting folk etymology.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"παιδὸς ἐκ παρθένου γεννωμένου, ἐν φάτνῃ δὲ κειμένου","severity":"info","text":"This phrase echoes the LXX of Isaiah 7:14 and the infancy narratives of Matthew and Luke, linking Jeremiah's prophecy to the Nativity.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"θεοποιοῦσιν παρθένον λεχὼ καὶ βρέφος ἐν φάτνῃ","severity":"info","text":"The claim that Egyptian priests worship a virgin and child in a manger reflects early Christian apologetic appropriation of pagan cults, possibly Isis and Horus.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος ὁ προφήτης Ἱερεμίας","severity":"info","text":"The passage shifts from a narrative about Alexander to a series of oracular actions by Jeremiah, each introduced by 'This Jeremiah' or 'This prophet Jeremiah', marking a structural break.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεδήμησε κύριος ἐν Σινᾶ εἰς οὐρανόν","severity":"caution","text":"The phrase 'the Lord has departed from Sinai to heaven' is ambiguous: it may refer to the withdrawal of divine presence or to a theophany; the syntax is unclear.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Antigonus and Ptolemy' is unclear; they may be Hellenistic rulers or legendary figures.","The phrase 'ἀπεδήμησε κύριος ἐν Σινᾶ εἰς οὐρανόν' could be read as 'the Lord departed from Sinai to heaven' or 'the Lord departed, being in Sinai, to heaven'; the preposition ἐν is ambiguous.","The 'ark of the law' and its deposition in a rock conflates traditions about the Ark of the Covenant and Jeremiah's hiding of it."],"confidence":"high","notes":[]},{"i":51,"ref":"p51","source":"Καὶ ἐν τῇ ἡμέρᾳ τῆς ἀναστάσεως πρώτη ἡ κιβωτὸς ἀναστήσεται, καὶ ἐξελεύσεται ἐκ τῆς πέτρας, καὶ τεθήσεται ἐν ὄρει Σινᾶ. Καὶ πάντες οἱ ἅγιοι πρὸς αὐτὴν συναχθήσονται, ἐκεῖ ἐκδεχόμενοι κύριον τὸν ἐχθρὸν φεύγοντες, ἀνελεῖν αὐτοὺς θέλοντα. Ἐν τῇ πέτρᾳ ἐκείνῃ ἐσφράγισε τῷ δακτύλῳ τὸ ὄνομα τοῦ θεοῦ, καὶ ἐγένετο ὁ τύπος ὡς γλυφὴ σιδήρου, καὶ νεφέλη φωτεινὴ ἐσκέπασε τὸ ὄνομα, καὶ οὐδεὶς νοεῖ τὸν τόπον οὐδὲ ἀναγνῶναι δύναταί τις ἕως σήμερον καὶ ἕως τῆς συντελείας. Ἔστι δὲ ἡ πέτρα ἐν τῇ ἐρήμῳ· ὅπου πρῶτον ἡ κιβωτὸς γέγονε μεταξὺ τῶν δύο ὀρέων, ἐν οἷς κεῖται Μωϋσὴς καὶ Ἀαρών. Καὶ ἐν νυκτὶ νεφέλη ὡς πῦρ γίνεται περὶ τὸν τόπον κατὰ τὸν τύπον τὸν ἀρχαῖον, ὅτι οὐ μὴ παύσηται ἡ δόξα τοῦ θεοῦ ἐκ τοῦ νόμου αὐτοῦ. Διὰ τοῦτο ἔδωκεν ὁ θεὸς τῷ Ἱερεμίᾳ χάριν, ἵνα τὸ τέλος τοῦ μυστηρίου αὐτοῦ αὐτὸς ποιήσῃ, ἵνα γένηται συγκοίνωνος Μωϋσέως καὶ Ἀαρών, καὶ ὁμοῦ εἰσιν ἕως σήμερον, ἐπειδὴ καὶ ὁ Ἱερεμίας ἐστὶν ἐκ σπέρματος ἱερατικοῦ. Εἰς τὸν Ἰεζεκιήλ. Οὗτος Ἰεζεκιὴλ ἐν Βαβυλῶνι προφητεύων καὶ αὐτὸς ἠξιώθη προειπεῖν περὶ τῆς κατὰ Χριστὸν οἰκονομίας, καί φησι· καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν, καὶ καθαριῶ αὐτούς, καὶ ἔσονταί μοι εἰς λαόν, καὶ ἐγὼ ἔσομαι αὐτοῖς εἰς θεόν, καὶ ὁ δοῦλός μου Δαβὶδ ἄρχων ἐν μέσῳ αὐτῶν καὶ ποιμὴν εἷς ἔσται πάντων, ὅτι ἐν τοῖς προστάγμασί μου πορεύσονται. Καὶ πάλιν λέγει, καὶ εἶπε πρός με· τὸ ὕδωρ τοῦτο τὸ ἐκπορευόμενον εἰς τὴν θάλασσαν τὴν πρὸς ἀνατολάς, καὶ κατέβαινεν ἐπὶ τὴν Ἀραβίαν καὶ ἤρχετο ἐπὶ τὴν θάλασσαν ἐπὶ τὸ ὕδωρ τῆς διεκβολῆς καὶ ὑγιάσει τὰ ὕδατα·","english":"And on the day of the resurrection, first the ark will rise up and will come out from the rock, and will be placed on Mount Sinai. And all the saints will be gathered to it there, awaiting the Lord, fleeing the enemy who wishes to destroy them. In that rock he sealed the name of God with his finger, and the impression became like an engraving of iron, and a luminous cloud covered the name, and no one knows the place nor can anyone read it until today and until the consummation. The rock is in the desert, where the ark first was between the two mountains, in which Moses and Aaron lie. And at night a cloud like fire appears around the place according to the ancient pattern, because the glory of God will not cease from his law. For this reason God gave grace to Jeremiah, that he himself might accomplish the end of his mystery, so that he might become a fellow participant with Moses and Aaron, and they are together until today, since Jeremiah is also of priestly seed. Concerning Ezekiel. This Ezekiel, prophesying in Babylon, was also deemed worthy to foretell concerning the economy according to Christ, and he says: And I will deliver them from all their lawlessnesses, and I will purify them, and they will be to me a people, and I will be to them a god, and my servant David will be ruler among them and one shepherd will be over all, because they will walk in my ordinances. And again he says, And he said to me: This water which flows into the sea toward the east, and it went down into Arabia and came to the sea at the water of the passage and will heal the waters.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἰεζεκιήλ","severity":"info","text":"The phrase 'Concerning Ezekiel' marks a transition from the Jeremiah narrative to a new section on Ezekiel, typical of the Vitae Prophetarum's catalog structure.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ῥύσομαι αὐτοὺς ἀπὸ πασῶν τῶν ἀνομιῶν αὐτῶν","severity":"info","text":"This passage is a paraphrase or expansion of Ezekiel's prophetic oracles, not a direct biblical quotation, reflecting the text's interpretive tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τῆς κατὰ Χριστὸν οἰκονομίας","severity":"info","text":"The phrase 'economy according to Christ' is a technical term in patristic theology for the divine plan of salvation, here applied to Ezekiel's prophecies.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"συγκοίνωνος","severity":"info","text":"The term 'συγκοίνωνος' means 'fellow participant' or 'co-sharer', emphasizing Jeremiah's equal status with Moses and Aaron in the eschatological mystery.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐν τῇ πέτρᾳ ἐκείνῃ ἐσφράγισε τῷ δακτύλῳ τὸ ὄνομα τοῦ θεοῦ","severity":"info","text":"The motif of God sealing the divine name in a rock with his finger is a legendary element, paralleling later Jewish and Christian traditions about hidden sacred names.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ὕδωρ τοῦτο τὸ ἐκπορευόμενον εἰς τὴν θάλασσαν","severity":"caution","text":"The geography in Ezekiel's vision (water flowing east to Arabia and healing waters) is obscure and may reflect symbolic rather than literal topography.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'first the ark will rise up' (πρώτη ἡ κιβωτὸς ἀναστήσεται) is ambiguous: it may mean 'first the ark will rise' or 'on the first day the ark will rise'.","The identity of 'the enemy who wishes to destroy them' (τὸν ἐχθρὸν φεύγοντες, ἀνελεῖν αὐτοὺς θέλοντα) is unspecified, possibly an eschatological adversary."],"confidence":"high","notes":[]},{"i":52,"ref":"p52","source":"καὶ ἔσται πᾶσα ψυχὴ τῶν ζώων τῶν ἐκζεόντων καὶ ἐπὶ πάντα, ἐφ᾽ ἃ ἂν ἐπέλθῃ, ἐκεῖ ὁ ποταμὸς ζήσεται. Ἰεζεκιὴλ οὗτός ἐστιν ἐκ τῆς Σαριρᾶ τῶν ἱερέων, καὶ ἀπέθανεν ἐν γῇ Χαλδαίων ἐπὶ τῆς αἰχμαλωσίας, πολλὰ προφητεύσας τοῖς ἐν τῇ Ἰουδαίᾳ. Ἀπέκτεινε δὲ αὐτὸν ὁ ἡγούμενος τοῦ λαοῦ Ἰσραὴλ ἐκεῖ, ἐλεγχόμενος ὑπ᾽ αὐτοῦ ἐπὶ εἰδώλων σεβάσμασι. Καὶ ἔθαψεν αὐτὸν ὁ λαὸς ἐν ἀγρῷ Μαοὺρ ἐν τάφῳ Σὴθ καὶ Ἀρφαξάδ πατέρων Ἀβραάμ. Καί ἐστιν ὁ τάφος σπήλαιον διπλοῦν, ὅτι Ἀβραὰμ ἐν Χεβρῶν πρὸς τὴν ὁμοιότητα αὐτοῦ ἐποίησε τὸν τάφον Σάῤῥος. Διπλοῦν δὲ λέγεται, ὅτι εἱλικτόν ἐστι καὶ ἀπόκρυφον ἐξ ἐπιπέδου, καί ἐστιν ὑπερῷον ἐπὶ γῆς ἐν πέτρᾳ κρεμάμενον. Οὗτος ὁ προφήτης τέρας ἔδωκε τῷ λαῷ, ὥστε προσέχειν τῷ ποταμῷ Χοβάρ, ὅτε ἐκλείποι, ἐλθεῖν τὸ δρέπανον τῆς ἐρημώσεως εἰς πέρας τῆς γῆς, καὶ ὅτε πλημμυρήσει, τὴν εἰς Ἱερουσαλὴμ ἐπάνοδον. Καὶ γὰρ ἐκεῖ κατῴκει ὁ ὅσιος, καὶ πολλοὶ πρὸς αὐτὸν συνήγοντο. Καί ποτε πλήθους συνόντος αὐτῷ ἔδεισαν οἱ Χαλδαῖοι τοὺς Ἑβραίους, μὴ ἀνταράξωσι καὶ ἐπέλθωσιν αὐτοῖς εἰς ἀναίρεσιν. Καὶ ἐποίησεν ὁ προφήτης διαστῆναι τὸ ὕδωρ, ἵνα ἐκφύγωσιν εἰς τὸ πέραν. Οἱ δὲ κατατολμήσαντες τὦν ἐχθρῶν ἐπιδιώξαντες κατεποντίσθησαν. Οὗτος ὁ προφήτης διὰ προσευχῆς αὐτομάτως αὐτοῖς δαψιλῆ τροφὴν ἰχθύων παρέσχε, καὶ πολλῶν ἐκλειπόντων ζωὴν αὐτοῖς ἐκ θεοῦ ἐλθεῖν παρεκάλεσεν. Οὗτος ἀπολλυμένου τοῦ λαοῦ σημεῖα ποιήσας ἔπαυσε τοὺς πολεμίους καταπλήξας αὐτοὺς οὐρανόθεν, ὅτε ἔλεγεν ὁ Ἰσραήλ, ὅτι· διαπεφωνήκαμεν, ἀπόλωλεν ἡ ἐλπὶς ἡμῶν.","english":"and every soul of the animals that swarm and upon everything which it may come upon, there the river will live. This Ezekiel is from the priestly line of Sarira, and he died in the land of the Chaldeans during the captivity, having prophesied many things to those in Judea. The leader of the people of Israel there killed him, being rebuked by him for the worship of idols. And the people buried him in the field of Maour in the tomb of Seth and Arphaxad, the ancestors of Abraham. And the tomb is a double cave, because Abraham in Hebron made his tomb similar to it. It is called double because it is twisted and hidden from the surface, and it is an upper chamber on the ground suspended in rock. This prophet gave a sign to the people, to pay attention to the river Chobar: when it runs dry, the sickle of desolation will come to the end of the earth, and when it floods, the return to Jerusalem. For the holy man lived there, and many gathered to him. And once, when a multitude was with him, the Chaldeans feared that the Hebrews would cause a disturbance and attack them for destruction. And the prophet caused the water to part, so that they might escape to the other side. But those who dared to pursue the enemies were drowned. This prophet through prayer spontaneously provided them with abundant food of fish, and when many were perishing, he besought from God that life come to them. This one, when the people were being destroyed, performed signs and stopped the enemies, striking them with terror from heaven, when Israel said, \"We have failed, our hope is lost.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Σαριρᾶ","severity":"info","text":"The place name 'Sarira' is obscure; it may refer to a priestly settlement or a textual corruption. The passage claims Ezekiel was of priestly descent, a tradition also found in Jewish sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἀγρῷ Μαοὺρ","severity":"info","text":"The 'field of Maour' is otherwise unattested. The tomb of Seth and Arphaxad is a legendary site; Arphaxad is a biblical figure (Gen 10:22), and Seth is the son of Adam. This reflects a late tradition linking patriarchs to Hebron.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διπλοῦν","severity":"info","text":"The description of the tomb as 'double' (διπλοῦν) is explained as 'twisted and hidden' (εἱλικτόν καὶ ἀπόκρυφον), suggesting a cave with a double chamber or a rock-cut tomb with an upper story. This gloss is typical of the Vitae Prophetarum's etiological style.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ποταμῷ Χοβάρ","severity":"info","text":"The river Chebar (Chobar) is known from Ezekiel 1:1 as the site of his visions. The sign of its drying up and flooding as eschatological markers is not biblical but appears in later Jewish and Christian apocalyptic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πᾶσα ψυχὴ τῶν ζώων τῶν ἐκζεόντων","severity":"caution","text":"The opening clause about 'every soul of the animals that swarm' is obscure and may be a fragment from a different context, possibly an eschatological prophecy. It does not connect clearly to the following narrative about Ezekiel.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀπέκτεινε δὲ αὐτὸν ὁ ἡγούμενος τοῦ λαοῦ Ἰσραὴλ","severity":"info","text":"The claim that a leader of Israel killed Ezekiel for rebuking idolatry is not in the biblical account (2 Kings 24–25; Josephus, Ant. 10.6–7). It reflects a later hagiographic tradition, possibly influenced by the martyrdom of prophets.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The opening sentence about animals and the river is syntactically disjointed and may be a misplaced fragment. The identity of 'Sarira' and 'Maour' is uncertain. The narrative of Ezekiel's death by a Jewish leader is unattested in earlier sources."],"confidence":"medium","notes":[]},{"i":53,"ref":"p53","source":"Καὶ ἐν τέρασι τῶν ὀστέων τῶν νεκρῶν αὐτοὺς ἔπεισεν, ὅτι ἐστὶν ἐλπὶς τῷ Ἰσραὴλ καὶ ὧδε καὶ ἐπὶ τοῦ μέλλοντος· οὗτος κρίνων τῷ Ἰσραὴλ ἐδείκνυε τὰ ἐν Ἱερουσαλὴμ καὶ ἐν τῷ ναῷ γενόμενα. Οὗτος ἡρπάγη ἐκεῖθεν, καὶ ἦλθεν εἰς Ἱερουσαλήμ, καὶ εἶπεν τὰ ἐν τῷ ναῷ γενόμενα κατ᾽ αὐτὴν τὴν ὥραν εἰς ἔλεγχον τῶν ἀπειθούντων τῷ θεῷ. Οὗτος κατὰ τὸν Μωϋσῆν εἶδε τὸν τύπον τοῦ ναοῦ καὶ τὸ τεῖχος καὶ περίτειχος καὶ τὴν πύλην, ἐν ᾗ κύριος εἰσελεύσεται καὶ ἐξελεύσεται. Καὶ ἔσται ἡ πύλη κεκλεισμένη, καὶ εἰς αὐτὸν ἐλπιοῦσι πάντα τὰ ἔθνη. Οὗτος ἔκρινεν ἐν Βαβυλῶνι τὴν φυλὴν Δὰν καὶ τοῦ Γάδ, ὅτι ἠσέβουν πρὸς κύριον διώκοντες τοὺς τὸν νόμον φυλάσσοντας, καὶ ἐποίησεν αὐτοῖς τέρας μέγα, ὅτι οἱ ὄφεις ἀνήλισκον τὰ βρέφη αὐτῶν καὶ πάντα τὰ κτήνη αὐτῶν διὰ τὴν ἀσέβειαν αὐτῶν. Καὶ εἴρηκεν ὅτι δι᾽ αὐτοὺς οὐκ ἐπιστρέψει ὁ λαὸς εἰς τὴν γῆν αὐτοῦ, ἀλλ᾽ ἐν Μηδίᾳ ἔσονται ἕως συντελείας πλάνης αὐτῶν, καὶ ἐξ αὐτῶν ἦν ὁ ἀνελὼν αὐτὸν [πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ]. Εἰς τὸν Δανιήλ. Οὗτος Δανιὴλ ἐν Βαβυλῶνι προφητεύων καὶ αὐτὸς ἀξιωθεὶς προειπεῖν περὶ τοῦ δεσπότου Χριστοῦ φησιν οὕτως· καὶ γνώσῃ καὶ συνήσεις ἀπὸ ἐξόδου λόγου τοῦ ἀποκριθῆναί σοι καὶ τοῦ οἰκοδομηθῆναι Ἱερουσαλὴμ ἕως Χριστοῦ ἡγουμένου ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο· καὶ τὰ ἑξῆς. Καὶ πάλιν· καὶ ἐτμήθη λίθος ἄνευ χειρῶν, καὶ ἐπάταξε τὴν εἰκόνα, καὶ ἐγένετο ὁ λίθος εἰς ὄρος μέγα, καὶ ἐπλήρωσε τὴν γῆν. Καὶ πάλιν·","english":"And by the portents of the bones of the dead, he persuaded them that there is hope for Israel both here and in the future. This man, while judging for Israel, showed what was happening in Jerusalem and in the temple. He was snatched away from there and came to Jerusalem, and he told what had happened in the temple at that very hour to convict those who were disobedient to God. This man, like Moses, saw the form of the temple, the wall, the surrounding wall, and the gate through which the Lord will enter and exit. And the gate will be closed, and all the nations will hope in him. This man judged in Babylon the tribe of Dan and that of Gad, because they were impious toward the Lord, persecuting those who kept the law, and he performed a great portent for them: that serpents were devouring their infants and all their cattle because of their impiety. And he said that because of them the people would not return to their land, but would be in Media until the end of their error, and that one of them was the one who killed him [all the days of his life]. Concerning Daniel. This Daniel, prophesying in Babylon and having been deemed worthy to foretell concerning the Lord Christ, speaks thus: \"And you will know and understand from the utterance of the word that is answered to you and from the building of Jerusalem until the coming of Christ, seven weeks and sixty-two weeks,\" and so forth. And again: \"And a stone was cut without hands, and it struck the image, and the stone became a great mountain, and it filled the earth.\" And again:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐν τέρασι τῶν ὀστέων τῶν νεκρῶν αὐτοὺς ἔπεισεν","severity":"info","text":"The phrase refers to Ezekiel using portents involving the bones of the dead to convince Israel of hope, a motif not in the biblical book but typical of legendary expansions.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑβδομάδες ἑπτὰ καὶ ἑβδομάδες ἑξήκοντα δύο","severity":"info","text":"This echoes Daniel 9:24-25 (LXX/Theodotion), where seventy weeks of years are prophesied; the text adapts the numbers to seven and sixty-two weeks, a variant reading.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"καὶ ἐτμήθη λίθος ἄνευ χειρῶν","severity":"info","text":"This alludes to Daniel 2:34 (LXX), where a stone cut without hands strikes the image; the motif is expanded in later apocalyptic tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τὴν φυλὴν Δὰν καὶ τοῦ Γάδ","severity":"info","text":"The tribes of Dan and Gad are associated with the northern kingdom; their impiety and punishment by serpents is a legendary addition not found in the Hebrew Bible.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Δανιήλ","severity":"info","text":"This phrase marks a transition from the account of Ezekiel to that of Daniel, serving as a heading in the catalogue of prophets.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ","severity":"caution","text":"The bracketed phrase is likely a scribal gloss or interpolation, as it disrupts the syntax and sense; the text may originally have read simply 'one of them killed him'.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the one who killed him' is ambiguous: the text says 'one of them' (ἐξ αὐτῶν) but does not specify whether this refers to the tribe of Dan, Gad, or the Chaldeans mentioned earlier.","The phrase 'all the days of his life' (πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ) is syntactically orphaned and may be a marginal note or corruption."],"confidence":"high","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":54,"ref":"p54","source":"καὶ ἰδοὺ μετὰ τῶν νεφελῶν τοῦ οὐρανοῦ ὡς υἱὸς ἀνθρώπου ἐρχόμενος, καὶ ἕως τοῦ παλαιοῦ τῶν ἡμερῶν ἔφθασε, καὶ αὐτῷ ἐξεδόθη ἡ τιμὴ καὶ ἡ ἐξουσία καὶ τὰ λοιπὰ ὅσα ἐῤῥήθη. Δανιὴλ οὗτος ἦν ἐκ φυλῆς Ἰούδα τῶν ἐξεχόντων τῆς βασιλικῆς ὑπηρεσίας, ἀλλ᾽ ἔτι νήπιος ὤν ἤχθη ἐν τῇ αἰχμαλωσίᾳ ἐκ τῆς Ἰουδαίας εἰς γῆν Χαλδαίων. Ἐγεννήθη δὲ ἐν Βεθωρὼν τῇ ἀνωτέρᾳ· καὶ ἦν ἀνὴρ σώφρων, ὥστε δοκεῖν τοὺς Ἰουδαίους εἶναι αὐτὸν σπάδοντα. Πολλὰ ἐπένθησεν οὗτος τὸν λαὸν καὶ ἐπὶ τὴν πόλιν Ἱερουσαλήμ, καὶ ἐν νηστείαις ἤσκησεν ἀπὸ πάσης τροφῆς ἐπιθυμητῆς, σπέρματα γῆς ἐσθίων. Καὶ ἦν ἀνὴρ ξηρὸς καὶ σπανὸς τὴν ἰδέαν, ὡραῖος ἐν χάριτι ὑψίστου. Οὗτος πολλὰ ηὔξατο ὑπὲρ τοῦ Ναβουχοδονόσορ, παρακαλοῦντος αὐτὸν Βαλτάσαρ τοῦ υἱοῦ αὐτοῦ, ὅτι ἐγένετο θηρίον καὶ κτῆνος, ἵνα μὴ ἀπόληται. Ἦν γὰρ τὰ ἔμπροσθεν ὡς βοῦς σὺν τῇ κεφαλῇ, καὶ οἱ πόδες σὺν τοῖς ὄπισθεν λέων. Ἀπεκαλύφθη δὲ τῷ ὁσίῳ περὶ τοῦ μυστηρίου τούτου, ὅτι κτῆνος γέγονε διὰ τὴν ἄλογον αὐτοῦ φιληδονίαν καὶ σκληροτραχηλίαν, καὶ ὅτι ὡς βοῦς ὑποζύγιον γενήσεται τοῦ Βελίαρ, λέων δὲ διὰ τὸ ἁρπακτικὸν καὶ τυραννικὸν καὶ θηριῶδες τοῦ τρόπου. Ταῦτα ἔχουσιν οἱ δυνάσται ἐν νεότητι, ἐπὶ τέλει δὲ θῆρες γίνονται, ἁρπάζοντες, ὀλοθρεύοντες, πατάσσοντες ἀναιροῦντες, τυραννοῦντες, ἀσεβοῦντες, τὰς δὲ τούτων ἀμοιβὰς παρὰ τοῦ δικαιοκρίτου θεοῦ ἀπολαμβάνοντες. Ἔγνω δὲ διὰ τοῦ θεοῦ ὁ ἅγιος, ὅτι ὡς βοῦς ἤσθιε χόρτον, καὶ ὅτι οὐκ ἐγένετο αὐτῷ ἀνθρωπίνης φύσεως τροφῆς ἐπιθυμία.","english":"And behold, with the clouds of heaven, like a son of man coming, and he reached as far as the old age of days, and to him were given the honor and the authority and the rest of what was said. This Daniel was from the tribe of Judah, from those prominent in the royal service, but while still a child he was led in the captivity from Judea to the land of the Chaldeans. He was born in Upper Bethoron; and he was a temperate man, so that the Jews thought him to be a eunuch. He greatly mourned for the people and for the city of Jerusalem, and he practiced asceticism in fasts from all desirable food, eating seeds of the earth. And he was a dry and spare man in appearance, beautiful in the grace of the Most High. He prayed much for Nebuchadnezzar, at the urging of his son Belshazzar, because he had become a beast and a brute, so that he might not perish. For his front parts were like an ox with the head, and his feet with the hind parts were a lion. And it was revealed to the holy man concerning this mystery, that he had become a brute because of his irrational love of pleasure and his stiff-neckedness, and that as an ox he would become a beast of burden for Beliar, and a lion because of the rapacious, tyrannical, and bestial nature of his character. These things the powerful have in youth, but in the end they become beasts, seizing, destroying, striking, killing, tyrannizing, committing impiety, and receiving their recompense from the just-judging God. And the holy man knew through God that he ate grass like an ox, and that he had no desire for food of human nature.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"σπάδοντα","severity":"info","text":"The Greek term σπάδοντα (spadonta) means 'eunuch' or 'castrated man'. The text notes that Daniel's self-restraint led Jews to think him a eunuch, a detail not in the biblical Daniel but common in later hagiography.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεθωρὼν τῇ ἀνωτέρᾳ","severity":"info","text":"Upper Bethoron (Βεθωρὼν τῇ ἀνωτέρᾳ) is a town in Judea, mentioned in Joshua and 1 Maccabees. This birthplace for Daniel is non-biblical and appears only in this tradition.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Beliar (Βελίαρ) is a demonic figure in Jewish and Christian tradition, often associated with lawlessness. The text claims Nebuchadnezzar will become a beast of burden for Beliar, reflecting apocalyptic themes.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ὡς υἱὸς ἀνθρώπου ἐρχόμενος","severity":"info","text":"The phrase 'like a son of man coming' echoes Daniel 7:13 (LXX) where a figure like a son of man approaches the Ancient of Days. The text applies this vision to Daniel himself, a non-biblical interpretation.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ναβουχοδονόσορ","severity":"info","text":"The story of Nebuchadnezzar's transformation into a beast (ox and lion) is not in the Bible but appears in later Jewish and Christian legends, such as the 'Prayer of Nabonidus' from Qumran and patristic sources.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐξεδόθη ἡ τιμὴ καὶ ἡ ἐξουσία","severity":"caution","text":"The phrase 'the honor and the authority were given to him' is ambiguous: it may refer to Daniel receiving eschatological authority or to the 'son of man' figure. The Greek syntax leaves the antecedent unclear.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'son of man' figure in the opening vision is ambiguous: it could be Daniel himself or an angelic/divine figure. The text conflates Daniel with the visionary.","The phrase 'old age of days' (παλαιοῦ τῶν ἡμερῶν) likely refers to the 'Ancient of Days' (God) from Daniel 7, but the Greek is elliptical."],"confidence":"high","notes":[]},{"i":55,"ref":"p55","source":"Διὰ τοῦτο καὶ ὁ αὐτὸς Ναβουχοδονόσορ μετὰ τὴν πέψιν τῆς τροφῆς ἐν καρδίᾳ ἀνθρωπίνῃ γενόμενος ἔκλαιε καὶ ἠξίου κύριον πᾶσαν τῆν ἡμέραν καὶ νύκτα τεσσαρακοντάκις δεόμενος. Δαίμων δὲ ἐπεγίνετο αὐτῷ καὶ ἐλάνθανεν ὅτι γέγονεν ἄνθρωπος. Ἤρθη δὲ ἡ γλῶσσα αὐτοῦ τοῦ μὴ λαλεῖν, καὶ νοῶν εὐθὺς ἐδάκρυε, καὶ οἱ ὀφθαλμοὶ αὐτοῦ ἦσαν ὡς νεκρὸν κρέας ἐν τῷ κλαίειν· πολλοὶ γὰρ ἐξιόντες ἐκ τῆς πόλεως ἐθεώρουν αὐτόν. Ὁ δὲ Δανιὴλ μόνος οὐκ ἤθελεν ἰδεῖν αὐτόν, ὅτι πάντα τὸν χρόνον τῆς ἀλλοιώσεως αὐτοῦ ἐν προσευχῇ ἦν περὶ αὐτοῦ. Ἔλεγε γὰρ ὅτι· πάλιν ἄνθρωπος γενήσεται, καὶ τότε ὄψομαι αὐτὸν, καὶ ἠπίστουν αὐτῷ. Ὁ Δανιὴλ οὖν τὰ ἑπτὰ ἔτη προσευχόμενος πρὸς τὸν ὕψιστον ᾔτησεν γενέσθαι, οὕς εἶπεν καιρούς, [προσευχόμενος πρὸς τὸν ὕψιστον ἐποίησεν γενέσθαι] μῆνας ἑπτά. Καὶ τὸ μυστήριον τῶν ἑπτὰ καιρῶν ἐτελέσθη ἐπ᾽ αὐτόν, ὅτι ἀποκαταστὰς ἐν ἑπτὰ μησίν, ὡς ἦν τὸ πρίν, τὰ ἓξ ἔτη καὶ πέντε μῆνας ὑπέπιπτε κυρίῳ καὶ ὡμολόγει τὴν ἀσέβειαν αὐτοῦ καὶ πᾶσαν τὴν ἀνομίαν αὐτοῦ, καὶ μετὰ ἄφεσιν τῶν ἀνομιῶν αὐτοῦ ἀπέδωκεν αὐτῷ τὴν βασιλείαν αὐτοῦ, καὶ οὔτε ἄρτον οὔτε κρέας ἔφαγεν οὔτε οἶνον ἔπιεν, ἐξομολογούμενος κυρίῳ, ὅτι Δανιὴλ προσέταξεν αὐτῷ ὀσπρίοις βρεκτοῖς καὶ χλόαις ἐξιλεώσασθαι κύριον. Διὰ τοῦτο ἐκάλεσεν αὐτὸν Βαλτάσαρ, ὡς τὸν υἱὸν αὐτοῦ. Ἠθέλησε δὲ αὐτὸν συγκληρονόμον καταστῆναι τῶν τέκνων αὐτοῦ. Ἀλλ᾽ ὁ ὅσιος εἶπεν. Ἵλεώς μοι ἀφεῖναί με κληρονομίαν πατέρων μου καὶ κολληθῆναί με κληρονομίᾳ ἀπεριτμήτων. Καὶ τοῖς ἄλλοις βασιλεῦσι Περσῶν πολλὰ ἐποίησε τεράστια ὅσα οὐκ ἐγράφησαν.","english":"For this reason the same Nebuchadnezzar, after the digestion of food in a human heart, wept and besought the Lord all day and night, praying forty times. A demon came upon him, and he was unaware that he had become a man. His tongue was taken away so that he could not speak, and understanding immediately he wept, and his eyes were like dead flesh in his weeping; for many going out from the city used to watch him. Daniel alone did not wish to see him, because for the whole time of his transformation he was in prayer concerning him. For he said, \"He will become a man again, and then I will see him,\" and they disbelieved him. So Daniel, praying to the Most High for the seven years, asked that they become the times he had spoken of, [praying to the Most High he made them become] seven months. And the mystery of the seven times was accomplished upon him, because having been restored in seven months, as he was before, for six years and five months he submitted to the Lord and confessed his impiety and all his lawlessness, and after remission of his lawlessnesses he gave back to him his kingdom, and he ate neither bread nor meat nor drank wine, confessing to the Lord, because Daniel commanded him to propitiate the Lord with soaked legumes and greens. For this reason he called him Baltasar, as his son. He wished to make him co-heir of his children. But the holy one said, \"It is merciful to let me go to the inheritance of my fathers and to attach me to the inheritance of the uncircumcised.\" And to the other kings of the Persians he performed many wonders which were not written.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πέψιν τῆς τροφῆς ἐν καρδίᾳ ἀνθρωπίνῃ","severity":"info","text":"The phrase 'digestion of food in a human heart' is a striking metaphor for Nebuchadnezzar's transformation, possibly reflecting a tradition of his bestial madness.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βαλτάσαρ","severity":"info","text":"The name Baltasar (Belshazzar) is here given to Daniel by Nebuchadnezzar, conflating the biblical figure of Belshazzar (Dan 5) with Daniel's Babylonian name Belteshazzar (Dan 1:7).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἑπτὰ καιρῶν","severity":"info","text":"The 'seven times' reduced to seven months echoes the seven years of Nebuchadnezzar's madness in Dan 4, but the text creatively reinterprets the period.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Δαίμων δὲ ἐπεγίνετο αὐτῷ","severity":"info","text":"The motif of a demon possessing Nebuchadnezzar is a hagiographic expansion not found in the biblical book of Daniel, reflecting later Jewish and Christian legendary traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"προσευχόμενος πρὸς τὸν ὕψιστον ἐποίησεν γενέσθαι","severity":"caution","text":"The repeated phrase in brackets appears to be a scribal duplication or gloss; the sense is that Daniel's prayer caused the seven years to become seven months.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Διὰ τοῦτο","severity":"info","text":"The passage opens with 'For this reason,' linking back to the previous narrative of Daniel's vision and Nebuchadnezzar's transformation, maintaining a continuous hagiographic account.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐν καρδίᾳ ἀνθρωπίνῃ' may be a textual corruption or a literal translation of a Semitic idiom; the reading taken is 'in a human heart' as a metaphor for Nebuchadnezzar's changed state.","The exact referent of 'τὰ ἑπτὰ ἔτη' and 'ἑπτὰ μῆνας' is ambiguous; the text implies Daniel's prayer shortened the period, but the chronology is unclear."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":56,"ref":"p56","source":"Οὗτος δὲ ἀπέθανεν, καὶ ἐτάφη ἐν τῷ σπηλαίῳ τῷ βασιλικῷ μόνος ἐνδόξως. Καὶ αὐτὸς ἔδωκε τέρας ἐν ὄρεσι τοῖς ὑπεράνω τῆς Βαβυλῶνος ὅτι· ὅτε καπνισθήσεται τὸ ἐκ βοῤῥᾶ, τότε ἥξει τέλος Βαβυλῶνος· [ὅτε δὲ κατ᾽ ἀνατολὰς ὕδωρ καθαρὸν ἐξελεύσεται, τότε ὁ θεὸς ἐπὶ γῆς φανεὶς ὡς ἄνθρωπος ἀναδέξεται πάσας τὰς ἀνομίας τοῦ κόσμου εἰς ἑαυτὸν ἐν τῷ ἀνασκολοπίζεσθαι αὐτὸν ὑπὸ τῶν ἱερέων τοῦ νόμου. Καὶ εὐθὺς πνεύματος χάρις ἐπὶ γῆς ἐκχυθήσεται εἰς πάντα τὰ ἔθνη.] Ὅτε δὲ ἐν πυρὶ καίεται, τότε τέλος ἔσται τῆς γῆς. Ἐὰν δὲ ἐν τῷ νότῳ ῥεύσῃ ὕδατα, ὑποστρέψει ὁ λαὸς εἰς τὴν γῆν αὐτοῦ. Ἐὰν δὲ αἷμα ῥεύσῃ, φόνος ἔσται τοῦ Βελίαρ ἐν πάσῃ τῇ γῇ. Καὶ ἐκοιμήθη ἐν εἰρήνῃ ὁ ὅσιος τοῦ θεοῦ. Εἰς τὸν Ἠλίαν. Οὗτός ἐστιν Ἠλίας ὁ πρῶτος ἀνθρώπων τοῖς ἀνθρώποις ὑποδείξας οὐρανοδραμεῖν, ὁ πρῶτος ἀνθρώπων ὑποδείξας ὁ τὴν γῆν λαχὼν οἰκητήριον καὶ τὸν οὐρανὸν ἀθρόον διατρέχων, ὁ θνητὸς ὑπάρχων καὶ τοῖς ἀθανάτοις ἁμιλλώμενος, ὁ χαμαὶ βαδίζων καὶ ὡς πνεῦμα μετ᾽ ἀγγέλων οὐρανοπολῶν· ὁ διὰ τῆς μηλωτῆς τῷ μαθητῇ Ἐλισσαίῳ διπλᾶ τὰ χαρίσματα μεταδούς· ὁ μακροχρόνιος καὶ ἀγήρως ἄνθρωπος, ὁ τῷ Ἀντιχρίστῳ διατηρούμενος στρατηγός, ὁ ἀντικαθιστάμενος καὶ διελέγχων τὴν ἀπάτην καὶ τὴν ὑπερηφανίαν αὐτοῦ, ὁ πάντας ἀνθρώπους ἐκ τῆς πλάνης αὐτοῦ ἐπὶ τὸν θεὸν ἐν τῇ συντελείᾳ ἐπιστρέφων· οὗτος ὁ τῆς δευτέρας καὶ ἐπιφανοῦς παρουσίας τοῦ δεσπότου Χριστοῦ ἀξιούμενος εἶναι πρόδρομος ὁ μέτρῳ διακονιῶν τοῖς ἀγγέλοις ἁμιλλώμενος. Οὗτος ἦν ἐκ γῆς Ἀράβων, φυλῆς Ἀαρών, οἰκῶν ἐκ Γαλαάδ, ὅτι ἡ Θέσβις δῶμα ἦν τοῖς ἱερεῦσιν.","english":"He died and was buried in the royal cave alone with honor. And he himself gave a sign in the mountains above Babylon: when the north wind is filled with smoke, then the end of Babylon will come; [but when pure water flows forth from the east, then God, appearing on earth as a man, will take upon himself all the lawlessness of the world when he is crucified by the priests of the Law. And immediately the grace of the Spirit will be poured out upon the earth to all the nations.] When it is consumed by fire, then will be the end of the earth. If water flows in the south, the people will return to their land. If blood flows, there will be a slaughter of Beliar throughout the whole earth. And the holy man of God fell asleep in peace. Concerning Elijah. This is Elijah, the first of men to show men how to traverse the sky, the first of men to show that he who has the earth as his dwelling place also runs through the whole heaven, being mortal yet contending with the immortals, walking on the ground yet dwelling in heaven with angels as a spirit; he who through the sheepskin gave double gifts to his disciple Elisha; the long-lived and ageless man, the general kept for the Antichrist, who opposes and refutes his deceit and arrogance, who turns all men from his error to God at the consummation; he who is deemed worthy to be the forerunner of the second and glorious coming of the Lord Christ, contending with the angels in the measure of his service. He was from the land of the Arabs, of the tribe of Aaron, dwelling in Galaad, for Thesbis was a dwelling for the priests.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τέρας","severity":"info","text":"The term 'τέρας' (sign, portent) here refers to a prophetic omen given by the figure, not a miracle in the later hagiographic sense.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνασκολοπίζεσθαι","severity":"info","text":"The description of God being 'crucified by the priests of the Law' echoes Christian passion narratives, particularly the crucifixion of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Beliar (Βελίαρ) is a name for Satan or a demonic figure in Jewish and Christian apocalyptic literature, often associated with lawlessness and final conflict.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μηλωτῇ","severity":"info","text":"The 'sheepskin' (μηλωτῇ) is a traditional garment of prophets and ascetics, here symbolizing Elijah's prophetic authority and the transmission of charismata to Elisha.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"πρόδρομος","severity":"info","text":"Elijah is called 'forerunner' (πρόδρομος) of Christ's second coming, a role later elaborated in Byzantine eschatology and linked to the Transfiguration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Θέσβις","severity":"caution","text":"The identification of Thesbis (Θέσβις) as a dwelling for priests is uncertain; it may conflate the biblical Thisbe (Elijah's hometown) with a later tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The bracketed passage about pure water and the crucifixion may be a later interpolation; its authenticity is debated.","The geographical reference 'Galaad' (Γαλαάδ) is ambiguous, possibly referring to Gilead or a region in Arabia."],"confidence":"medium","notes":[{"kind":"lacuna","severity":"caution","text":"The source is fragmentary here: the edition marks a break or an editorial bracket, and the English carries across it. Treat the bridge as supplied, not translated."}]},{"i":57,"ref":"p57","source":"Ὅτε δὲ ἔμελλε τεχθῆναι, εἶδεν Σωβαχὰ ὁ πατὴρ αὐτοῦ, ὅτι ἄγγελοι λευκοφανεῖς αὐτὸν προσηγόρευον καὶ ὅτι ἐν πυρὶ αὐτὸν ἐσπαργάνουν καὶ φλόγα πυρὸς ἐδίδουν αὐτῶ φαγεῖν. Καὶ ἐλθὼν ἀνήγγειλεν εἰς Ἱερουσαλήμ, καὶ εἶπεν αὐτῷ ὁ χρησμός· μὴ δειλιάσῃς· ἔσται γὰρ ἡ οἴκησις αὐτοῦ φῶς καὶ ὁ λόγος αὐτοῦ ἀπόφασις, καὶ κρινεῖ τὸν Ἰσραὴλ ἐν ῥομφαίᾳ καὶ πυρί. Εἰς τὸν Ἐλισσαῖον. Οὗτος ὁ Ἐλισσαῖος ἦν ἐξ Ἀβελμαοὺλ γῆς τοῦ Ῥουβίμ. Καὶ ἐπὶ τούτου γέγονε τέρας, ὅτι ἡνίκα ἐτέχθη, ἐν αλγάλοις ἡ δάμαλις ἡ χρυσὴ ὀξὺ ἐβόησεν, ὥστε ἀκουσθῆναι εἰς Ἱερουσαλήμ, καὶ εἶπεν ὁ ἱερεὺς διὰ τῶν δήλων ὅτι· προφήτης ἐτέχθη εἰς Ἱερουσαλήμ, ὅς καθελεῖ τὰ γλυπτὰ αὐτῶν καὶ τὰ χωνευτὰ αὐτῶν. Καὶ θανὼν ἐτάφη ἐν Σαμαρείᾳ. Εἰς τὸν Ζαχαρίαν. Ζαχαρίας υἱὸς Ἰωδαὲ τοῦ ἱερέως. Οὗτος ἦν ἐξ ερουσαλήμ, καὶ ἀπέκτεινεν αὐτὸν Ἰωὰς ὁ βασιλεὺς Ἰούδα ἐχόμενα τοῦ θυσιαστηρίου, καὶ ἐξέχεε τὸ αἷμα αὐτοῦ ὁ οἶκος Δαβὶδ ἀνὰ μέσον ἐπὶ τοῦ Ἐλάμ. Καὶ λαβόντες αὐτὸν οἱ ἱερεῖς ἔθαψαν μετὰ τοῦ πατρὸς αὐτοῦ. Εἰς τὸν Ναθάν. Οὗτος Ναθὰν ὁ προφήτης ἦν ἐκ Γαβαὼν ἐπὶ Δαβὶδ καὶ αὐτὸς ἦν ὁ διδάξας αὐτὸν τὸν νόμον τοῦ κυρίου καὶ εἶδεν, ὅτι Δαβὶδ ἐν τῇ Βηρσαβεὲ παραβήσεται καὶ σπεύδοντι ἐλθεῖν καὶ ἀναγγεῖλαι αὐτῷ ἐνεπόδισεν ὁ Βελίαρ. Ἐρχόμενος δὲ κατὰ τὴν ὁδόν, εὗρε νεκρὸν κείμενον γυμνὸν ἐσφαγμένον· καὶ ἀπέμεινε δι᾽ αὐτὸν ἐκεῖ. Οὗτος ἀπέθανε καὶ ἐτάφη εἰς τὴν γῆν αὐτοῦ ἐν Γαβαών. Εἰς τὸν Ἀχία. Οὗτος Ἀχίας ἦν ἐν Σιλώμ, ὅπου ἦν ἡ σκηνὴ ἡ παλαιὰ ἐκ πόλεως Ἠλί, καὶ ἀπέθανε καὶ ἐτάφη σύνεγγυς τῆς δρυὸς Σιλώμ· ὁ δὲ αὐτὸς καὶ Ἀδωνίας λέγεται. Εἰς τὸν Ἰωάθ.","english":"When he was about to be born, his father Sobacha saw that white-robed angels were greeting him and that they swaddled him in fire and gave him a flame of fire to eat. And coming, he announced it in Jerusalem, and the oracle said to him: Do not be afraid; for his dwelling will be light and his word a decree, and he will judge Israel with sword and fire. Concerning Elisha. This Elisha was from Abelmaoul of the land of Rubim. And a portent occurred concerning him, that when he was born, the golden heifer bellowed sharply among the calves, so as to be heard in Jerusalem, and the priest said through the oracles: A prophet has been born in Jerusalem, who will destroy their carved images and their molten images. And having died, he was buried in Samaria. Concerning Zechariah. Zechariah son of Jodae the priest. He was from Jerusalem, and Joash king of Judah killed him near the altar, and the house of David poured out his blood in the middle upon the Elam. And the priests, taking him, buried him with his father. Concerning Nathan. This Nathan the prophet was from Gabaon under David, and he was the one who taught him the law of the Lord, and he saw that David would transgress with Bathsheba, and as he hastened to go and announce it to him, Beliar hindered him. But coming along the road, he found a dead man lying naked, slain; and he remained there because of him. He died and was buried in his own land in Gabaon. Concerning Ahijah. This Ahijah was in Shiloh, where the old tent was from the city of Eli, and he died and was buried near the oak of Shiloh; and he himself is also called Adonias. Concerning Joath.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Σωβαχὰ","severity":"info","text":"Sobacha is the father of the prophet in this passage; the name is not biblical and may reflect a tradition about the prophet's parentage.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"χρησμός","severity":"info","text":"χρησμός here means 'oracle' or 'prophetic utterance', likely delivered by a priest or seer in Jerusalem.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δάμαλις ἡ χρυσὴ","severity":"info","text":"The golden heifer (δάμαλις ἡ χρυσή) recalls the biblical golden calf (Exodus 32) and symbolizes idolatry; its bellowing portends the prophet's iconoclastic role.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βελίαρ","severity":"info","text":"Beliar (Βελίαρ) is a demonic figure in Jewish and Christian tradition, often associated with lawlessness and hindrance of divine messengers.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Εἰς τὸν Ἐλισσαῖον","severity":"info","text":"The passage is structured as a series of brief entries for each prophet, introduced by 'Concerning X' (Εἰς τὸν ...), typical of the Vitae Prophetarum genre.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν αλγάλοις","severity":"caution","text":"The phrase ἐν αλγάλοις is obscure; it may be a corruption or variant of a word meaning 'among the calves' or 'in the grove', and the sense is uncertain.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Sobacha is unclear; the name is not attested in the Hebrew Bible.","The phrase ἐν αλγάλοις is corrupt or obscure, making the exact nature of the portent uncertain.","The relationship between Ahijah and Adonias (Ἀδωνίας) is ambiguous; they may be the same person or a scribal confusion."],"confidence":"medium","notes":[]},{"i":58,"ref":"p58","source":"Οὗτος Ἰωὰθ ἦν ἐκ γῆς Σαμαρίν, ἐπάταξε δὲ αὐτὸν ὁ λέων, καὶ ἀπέθανε, καὶ ἐτάφη ἐν Βεθὴλ ἐγγὺς τοῦ ψευδοπροφήτου τοῦ πλανήσαντος αὐτόν. Εἰς τὸν Ἀζαρίαν. Οὗτος Ἀζαρίας ἦν ἐκ γῆς Συνάθα· ὃς ἀπέστρεψεν ἐξ Ἱερουσαλὴμ τὴν αἰχμαλωσίαν Ἰούδα, καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ. Ἰεφθὰ δὲ Δαβίδ τε καὶ Σαμουήλ, ἕκαστος αὐτῶν, ἐν τῇ ἰδίᾳ αὐτοῦ ἐτάφη πόλει ἀποθανών. Τέλος τῶν προφητῶν ἤγουν τῆς γενέσεως αὐτῶν καὶ τῆς βιωτικῆς καὶ τῆς τελευτῆς.","english":"This Joath was from the land of Samaria, and a lion struck him, and he died, and he was buried in Bethel near the false prophet who led him astray. Concerning Azariah. This Azariah was from the land of Synatha; he turned back the captivity of Judah from Jerusalem, and having died he was buried in his own field. Jephtha, David, and Samuel, each of them, died and was buried in his own city. End of the prophets, that is, of their birth, their life, and their death.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Τέλος τῶν προφητῶν","severity":"info","text":"The closing formula 'Τέλος τῶν προφητῶν' marks the end of the collection, summarizing the content as birth, life, and death of the prophets.","cites":[{"key":"ed:tlg1750.tlg001","label":"source edition: De prophetarum vita et obitu (Dorothei recensio)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg001.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ψευδοπροφήτου","severity":"info","text":"The term 'ψευδοπροφήτου' (false prophet) refers to an unnamed figure who led Joath astray, possibly a polemical label for a rival prophetic tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βεθὴλ","severity":"info","text":"Bethel was a significant cultic site in the northern kingdom of Israel, associated with both orthodox and heterodox worship, fitting the mention of a false prophet there.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἰεφθὰ Δαβίδ τε καὶ Σαμουήλ","severity":"info","text":"The grouping of Jephtha, David, and Samuel as prophets buried in their own cities reflects a later hagiographic tradition that expanded the prophetic office to include judges and kings.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰωὰθ","severity":"caution","text":"The name 'Ἰωὰθ' (Joath) is obscure and not found in the canonical Hebrew Bible; it may be a corruption or a figure from apocryphal tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Joath and the false prophet at Bethel is uncertain; the text may conflate or invent figures.","The location 'Συνάθα' for Azariah is unattested elsewhere and may be a scribal error or a place name from local tradition."],"confidence":"medium","notes":[]}]}