{"slug":"tlg1750.tlg002","id":"greek:tlg1750.tlg002","title":"De prophetarum vita et obitu (recensio anonyma)","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":"2026-11-14T23:47:59Z","cost_usd":0.02408},"source":{"registry_id":"greek:tlg1750.tlg002","work_id":"tlg1750.tlg002","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"},"stats":{"passages":50,"english_words":10455,"coptic_letters":0,"commentary_units":284,"commentary_kinds":10,"derived_notes":13,"ambiguities":95,"work_notes":5,"external_links":0,"timeline":5},"summary":{"work":"tlg1750.tlg002","abstract":"The anonymous recension of the Vitae Prophetarum (De prophetarum vita et obitu) is a collection of legendary biographies of biblical prophets, presenting details of their lives, deaths, and burial places that often diverge from the Septuagint and later hagiographical traditions. The text incorporates earlier Jewish and Christian oral traditions, making precise dating difficult. Its manuscript tradition is fluid, with significant variation from the longer recension attributed to Epiphanius, indicating multiple redactional layers. The work was used in Byzantine liturgical contexts for feast days of the prophets, though the anonymous version was less influential than the Epiphanian one. This edition lacks a critical apparatus and does not systematically record variant readings or scribal emendations.","historical_context":"The anonymous recension of the Vitae Prophetarum is conventionally dated to the 5th–6th century CE, but its contents include earlier Jewish and Christian oral traditions that resist precise dating. The work likely originated in a Greek-speaking Christian community in the Eastern Mediterranean, possibly in Palestine or Syria, where interest in prophetic legends and hagiography flourished. The text circulated in multiple manuscript versions, with the anonymous recension showing notable differences from the longer recension attributed to Epiphanius of Salamis (4th c.), suggesting a complex transmission history with multiple redactional layers. The Vitae Prophetarum was used in Byzantine liturgical contexts for feast days of the prophets, though the anonymous version had less influence than the Epiphanian one. The work's narrative details often diverge from canonical biblical accounts, reflecting legendary expansions and local traditions.","significance":"The anonymous recension of the Vitae Prophetarum is important for understanding the development of prophetic hagiography in late antique Christianity and the fluidity of biblical legend. It preserves early Jewish and Christian traditions about the lives and deaths of the prophets, many of which are not found in canonical texts. The work's relationship to the Epiphanian recension and its use in Byzantine liturgy highlight its role in shaping popular piety and the cult of the prophets.","timeline":[{"date":"5th–6th c.","event":"Conventional dating of the anonymous recension of the Vitae Prophetarum"},{"date":"4th c.","event":"Epiphanius of Salamis (attributed author of the longer recension) active"},{"date":"Late antique","event":"Circulation of the Vitae Prophetarum in Greek-speaking Christian communities"},{"date":"Byzantine period","event":"Use of the Vitae Prophetarum in liturgical contexts for feast days of the prophets"},{"date":"Medieval","event":"Manuscript transmission with multiple redactional layers"}],"relations":[{"work":"Vitae Prophetarum (recensio Epiphanii)","relation":"Longer recension attributed to Epiphanius, showing significant variation from the anonymous version","key":"","label":null,"url":null},{"work":"Septuagint","relation":"Canonical Greek Old Testament; the Vitae Prophetarum diverges from its narratives","key":"","label":null,"url":null},{"work":"Lives of the Prophets (later hagiographical traditions)","relation":"Shares legendary details such as Isaiah's martyrdom 'sawn in two'","key":"","label":null,"url":null},{"work":"Byzantine liturgical texts","relation":"Used for feast days of the prophets","key":"","label":null,"url":null}],"external_links":[],"cautions":["The date of the anonymous recension is uncertain; conventional dating to the 5th–6th century CE is based on manuscript evidence but the text contains earlier traditions.","The authorship is disputed; the work is anonymous and not securely attributable to any known figure.","The manuscript tradition is fluid, with significant variation between recensions and no critical apparatus in this edition.","The work's narrative details often diverge from canonical biblical accounts and may reflect legendary or local traditions."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000496,"generated":"2026-11-14T23:47:59Z"},"checks":{"work":"tlg1750.tlg002","status":"pass","blocking":[],"warnings":[],"stats":{"passages":50,"translated":50,"commentary_passages":50,"commentary_units":284,"english_words":10455,"source_letters":40720,"commentary_kinds":10},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work presents itself as a collection of prophetic biographies, but its narrative details often diverge from the Septuagint and later hagiographical traditions.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"info","text":"The anonymous recension is conventionally dated to the 5th–6th century CE, but the text contains earlier Jewish and Christian oral traditions that resist precise dating.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"caution","text":"The manuscript tradition is fluid; the anonymous recension shows significant variation from the longer recension attributed to Epiphanius, suggesting multiple redactional layers.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Vitae Prophetarum was widely used in Byzantine liturgical contexts for feast days of the prophets, though the anonymous recension was less influential than the Epiphanian version.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not collate the numerous Greek manuscripts or provide a critical apparatus; variant readings and scribal emendations are not systematically recorded.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-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: 50 narrative."},{"kind":"caution","severity":"caution","text":"13 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":50},"term_index":[],"citations":{"ed:tlg1750.tlg002":{"label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"αʹ. Ἡσαΐας ἀπὸ Ἱερουσαλὴμ θνήσκει ὑπὸ Μανασσῆ πρισθεὶς εἰς δύο καὶ ἐτέθη ὑποκάτω δρυὸς Ῥογὴλ ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων ὧν ἀπώλεσεν Ἐζεκίας χώσας αὐτά. Καὶ ὁ θεὸς τὸ σημεῖον τοῦ Σιλωὰμ διὰ τὸν προφήτην ἐποίησεν, ὅτι πρὸ τοῦ θανεῖν ὀλιγωρήσας ηὔξατο πιεῖν ὕδωρ καὶ εὐθέως ἀπεστάλη αὐτῷ ἐξ αὐτοῦ· διὰ τοῦτο ἐκλήθη Σιλωάμ, ὃ ἑρμηνεύεται ἀπεσταλμένος. Καὶ ἐπὶ τοῦ Ἐζεκία πρὸ τοῦ ποιῆσαι τοὺς λάκκους καὶ τὰς κολυμβήθρας, ἐπὶ εὐχῇ τοῦ Ἡσαΐου μικρὸν ὕδωρ ἐξελήλυθεν, ὅτι ἦν ὁ λαὸς ἐν συγκλεισμῷ ἀλλοφύλων καὶ ἵνα μὴ διαφθαρῇ ἡ πόλις ὡς 〈μὴ〉 ἔχουσα ὕδωρ. Ἠρώων γὰρ οἱ πολέμιοι πόθεν πίνουσιν; καὶ ἔχοντες τὴν πόλιν παρεκαθέζοντο τῷ Σιλωάμ. Ἐὰν οὖν οἱ Ἰουδαῖοι ἤρχοντο, ἐξήρχετο ὕδωρ· ἐὰν δὲ ἀλλόφυλοι, οὔ. Διὸ ἕως σήμερον αἰφνιδίως ἐξέρχεται, ἵνα δειχθῇ τὸ μυστήριον. Καὶ ἐπειδὴ διὰ τοῦ Ἡσαΐου τοῦτο γέγονε, μνήμης χάριν καὶ ὁ λαὸς πλησίον αὐτὸν ἐπιμελῶς ἔθαψε καὶ ἐνδόξως, ἵνα δι᾽ εὐχῶν αὐτοῦ καὶ μετὰ θάνατον αὐτοῦ ὡσαύτως ἔχωσι τὴν ἀπόλαυσιν τοῦ ὕδατος, ὅτι καὶ χρησμὸς ἐδόθη αὐτοῖς περὶ αὐτοῦ. Ἔστι δὲ ὁ τάφος ἐχόμενα τοῦ τάφου τῶν βασιλέων ὄπισθεν τοῦ τάφου τῶν ἱερέων ἐπὶ τὸ μέρος τὸ πρὸς νότον. Σολομὼν γὰρ ἐποίησε τοὺς τάφους τοῦ Δαυὶδ διαγράψαντος κατ᾽ ἀνατολὰς τῆς Σιών, ἥτις ἔχει εἴσοδον ἀπὸ Γαβαὼν μηκόθεν τῆς πόλεως σταδίους εἴκοσι. Καὶ ἐποίησε σκολιάν, σύνθεσιν ἀνυπονόητον· καὶ ἔστιν ἕως τῆς σήμερον τοῖς πολλοῖς ἀγνοουμένη, ὅλου δὲ τοῦ λαοῦ. Ἐκεῖ εἶχεν ὁ βασιλεὺς τὸ χρυσίον τὸ ἐξ Ἀιθιοπίας καὶ τὰ ἀρώματα.","english":"1. Isaiah, from Jerusalem, dies under Manasseh, sawn in two, and was buried beneath the oak of Rogel, near the crossing of the waters which Hezekiah destroyed by blocking them. And God made the sign of Siloam for the prophet, because before his death, being in distress, he prayed to drink water, and immediately it was sent to him from it; for this reason it was called Siloam, which is interpreted as \"sent.\" And in the time of Hezekiah, before he made the pools and the reservoirs, at the prayer of Isaiah a little water came forth, because the people were in a siege by foreigners and so that the city might not be destroyed as not having water. For the enemies wondered from where they drank; and having the city, they besieged Siloam. Therefore, if the Jews came, water came forth; but if foreigners, it did not. Hence even to this day it comes forth suddenly, so that the mystery may be shown. And since this happened through Isaiah, for the sake of memory the people buried him nearby carefully and honorably, so that through his prayers even after his death they might likewise have the enjoyment of the water, because an oracle was given to them concerning him. And his tomb is near the tomb of the kings, behind the tomb of the priests, on the side towards the south. For Solomon made the tombs of David, who had drawn them, to the east of Zion, which has an entrance from Gibeon, twenty stades from the city. And he made it winding, an intricate construction; and it is unknown to most even to this day, but not to the whole people. There the king kept the gold from Ethiopia and the spices.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"πρισθεὶς εἰς δύο","severity":"info","text":"The phrase 'sawn in two' is a legendary detail of Isaiah's martyrdom under Manasseh, attested in the Lives of the Prophets and later Christian tradition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σιλωάμ","severity":"info","text":"Siloam is interpreted as 'sent' (ἀπεσταλμένος), linking the name to the miraculous water sent in response to Isaiah's prayer.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ῥογήλ","severity":"info","text":"The oak of Rogel (Ῥογήλ) is a location near Jerusalem, associated with the spring of Gihon or the Kidron Valley, though its exact identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐζεκίας χώσας αὐτά","severity":"info","text":"Hezekiah's blocking of waters alludes to 2 Kings 20:20 and 2 Chronicles 32:30, where he secured Jerusalem's water supply against Sennacherib's siege.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"μνήμης χάριν","severity":"info","text":"The burial near the water source reflects a belief in the prophet's ongoing intercessory power, a common hagiographic motif in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σολομὼν γὰρ ἐποίησε τοὺς τάφους","severity":"caution","text":"The attribution of David's tomb to Solomon and the detailed description of its location may be anachronistic or legendary, as no such tomb is archaeologically attested.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων' is ambiguous: it could mean 'near the crossing of the waters' or 'adjacent to the watercourse'.","The reference to 'χρησμὸς ἐδόθη αὐτοῖς' (an oracle was given to them) is unclear; it may refer to a lost prophetic saying or a local tradition."],"confidence":"high","notes":[]},{"i":2,"ref":"p2","source":"Καὶ ἐπειδὴ ὁ Ἐζεκίας ἔδειξε τοῖς ἔθνεσι τὸ μυστήριον Δαυὶδ καὶ Σολομῶντος καὶ ἐμίανεν ὀστᾶ τόπου πατέρων αὐτοῦ, διὰ τοῦτο ὁ θεὸς ἐπηράσατο εἰς δουλείαν ἔσεσθαι τὸ σπέρμα αὐτοῦ τοῖς ἐχθροῖς αὐτοῦ, καὶ ἄκαρπον αὐτὸν ἐποίησεν ὁ θεὸς ἀπὸ τῆς ἡμέρας ἐκείνης.","english":"And because Hezekiah revealed to the nations the mystery of David and Solomon and defiled the bones of the place of his fathers, for this reason God cursed that his seed would be in servitude to his enemies, and God made him barren from that day.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Καὶ ἐπειδὴ ὁ Ἐζεκίας ἔδειξε τοῖς ἔθνεσι τὸ μυστήριον Δαυὶδ καὶ Σολομῶντος","severity":"info","text":"The phrase 'revealed to the nations the mystery of David and Solomon' likely refers to Hezekiah's display of the royal lineage or sacred traditions, possibly a lost tradition about his sin.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"μυστήριον","severity":"info","text":"μυστήριον here means 'secret' or 'mystery', often used in Jewish and Christian texts for hidden knowledge or sacred rites; the exact content is unspecified.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐπηράσατο","severity":"info","text":"The curse that Hezekiah's seed would be in servitude to enemies echoes biblical themes of dynastic punishment (cf. 2 Kings 20-21); the motif of barrenness (ἄκαρπον) is a divine penalty for impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὀστᾶ τόπου πατέρων αὐτοῦ","severity":"info","text":"The defilement of 'the bones of the place of his fathers' may allude to the violation of ancestral tombs, a grave sin in Jewish tradition; no direct biblical parallel is cited.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"διὰ τοῦτο","severity":"info","text":"The causal connective 'for this reason' links Hezekiah's actions to the divine curse, forming a clear cause-and-effect narrative unit typical of the Vitae Prophetarum's moralizing style.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The 'mystery of David and Solomon' is not explained; it may refer to a lost tradition or a symbolic act. The identity of 'the nations' is unspecified."],"confidence":"medium","notes":[]},{"i":3,"ref":"p3","source":"β´. Ἱερεμίας ἦν ἐξ Ἀναθὼθ καὶ ἐν Τάφναις Αἰγύπτου λίθοις βληθεὶς ὑπὸ τοῦ λαοῦ ἀποθνήσκει. Κεῖται δὲ ἐν τῷ τόπῳ τῆς οἰκήσεως Φαραώ, ὅτι οἱ Αἰγύπτιοι ἐδόξασαν αὐτὸν εὐεργετηθέντες δι᾽ αὐτοῦ. Ηὔξατο γὰρ καὶ αἱ ἀσπίδες αὐτοὺς ἔασαν καὶ τῶν ὑδάτων οἱ θῆρες, οὓς καλοῦσιν οἱ Αἰγύπτιοι μὲν νεφώθ, Ἕλληνες δὲ κροκοδείλους. Καὶ ὅσοι εἰσὶ πιστοὶ θεοῦ, ἕως σήμερον εὔχονται ἐν τῷ τόπῳ καὶ λαμβάνοντες τοῦ χοὸς τοῦ τόπου δήγματα ἀσπίδων θεραπεύουσι. [Καὶ πολλοὶ αὐτὰ τὰ θηρία καὶ τὰ τοῦ ὕδατος φυγαδεύουσιν.] Ἡμεῖς δὲ ἠκούσαμεν ἐκ τῶν παίδων Ἀντιγόνου καὶ Πτολεμαίου γερόντων ἀνδρῶν, ὅτι Ἀλέξανδρος ὁ Μακεδὼν ἐπιστὰς τῷ τόπῳ τοῦ προφήτου καὶ ἐπιγνοὺς αὐτοῦ μυστήρια εἰς Ἀλεξάνδρειαν μετέστησεν αὐτοῦ τὰ λείπαtα περιθεὶς αὐτὰ ἐνδόξως κύκλῳ· καὶ ἐκωλύθη ἐκ τῆς γῆς τὸ γένος τῶν ἀσπίδων καὶ ἐκ τοῦ ποταμοῦ ὡσαύτως τοὺς κροκοδείλους, καὶ οὕτως ἐνέβαλε τοὺς ὄφεις τοὺς λεγομένους ἀργόλας, ὅ ἐστιν ὀφιομάχους, οὓς ἤνεγκεν ἐκ τοῦ Ἄργους τῆς Πελοποννήσου, ὅθεν καὶ ἀργόλαι καλοῦνται, τοῦτ᾽ ἔστιν Ἄργους δεξιοί· λαιὰν γὰρ λέγουσι πᾶν εὐώνυμον. Οὗτος ὁ Ἱερεμίας σημεῖον δέδωκε τοῖς ἱερεῦσιν Αἰγύπτου, ὅτι δεῖ σεισθῆναι τὰ εἴδωλα αὐτῶν καὶ συμπεσεῖν ⟨διὰ σωτῆρος ἐκ παρθένου γενομένου ἐν φάτνῃ⟩. Δι᾽ ὃ καὶ ἕως νῦν τιμῶσι παρθένον λοχὸν καὶ βρέφος ἐν φάτνῃ τιθέντες προσκυνοῦσι, καὶ Πτολεμαίῳ τῷ βασιλεῖ τὴν αἰτίαν πυνθανομένῳ ἔλεγον, ὅτι πατροπαράδοτόν ἐστι μυστήριον ὑπὸ ὁσίου προφήτου τοῖς πατράσιν ἡμῶν παραδοθέν, καὶ ἐκδεχόμεθα τὸ πέρας, φησίν, τοῦ μυστηρίου αὐτοῦ.","english":"2. Jeremiah was from Anathoth and died in Taphnas of 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, and the asps left them, as did the water beasts which the Egyptians call nephoth and the Greeks crocodiles. And all who are faithful to God, even to this day, pray in that place and, taking dust from the place, heal the bites of asps. [And many of them drive away those beasts and the water creatures.] And we heard from the servants of Antigonus and Ptolemy, old men, that Alexander the Macedonian, having come to the place of the prophet and having learned his mysteries, transferred his remains to Alexandria, placing them around with honor in a circle; and the race of asps was prevented from the land, and likewise the crocodiles from the river, and thus he introduced the snakes called argolai, which are snake-fighters, which he brought from Argos in the Peloponnese, whence they are also called argolai, that is, right-hand of Argos; for they call everything on the left left-hand. This Jeremiah gave a sign to the priests of Egypt, that their idols must be shaken and fall down [through a savior born of a virgin in a manger]. For this reason even now they honor a virgin in childbirth and, placing an infant in a manger, they worship it; and to King Ptolemy, when he inquired about the cause, they said that it is a mystery handed down by tradition from a holy prophet to our fathers, and we await the fulfillment, they say, of his mystery.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Τάφναις","severity":"info","text":"Taphnas (Daphne) was a city in the eastern Nile Delta, associated with the Jewish diaspora in Egypt. Jeremiah's death by stoning there is a tradition not found in the biblical account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"νεφώθ","severity":"info","text":"νεφώθ is a Greek transliteration of an Egyptian word for crocodile; the text glosses it with the Greek κροκοδείλους. The term appears only in this passage.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀργόλας","severity":"info","text":"ἀργόλας (argolai) is explained as a snake-fighter (ὀφιομάχους) from Argos, with a folk etymology: 'right-hand of Argos' (Ἄργους δεξιοί). The term is rare and likely invented for this narrative.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ σωτῆρος ἐκ παρθένου γενομένου ἐν φάτνῃ","severity":"info","text":"The phrase 'through a savior born of a virgin in a manger' is a Christian interpolation, echoing the Gospel of Luke (2:7) and Isaiah 7:14 LXX. It is bracketed in the edition as a later addition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Πτολεμαίῳ τῷ βασιλεῖ","severity":"info","text":"The reference to King Ptolemy (likely Ptolemy I or II) and the tradition of Jeremiah's prophecy to Egyptian priests reflects a Hellenistic Jewish legend, later adopted by Christians to explain Egyptian veneration of a virgin and child.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἡμεῖς δὲ ἠκούσαμεν ἐκ τῶν παίδων Ἀντιγόνου καὶ Πτολεμαίου γερόντων ἀνδρῶν","severity":"caution","text":"The claim of oral tradition from servants of Antigonus and Ptolemy is historically dubious; it may be a literary device to lend authority. The names are generic and the source unverifiable.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Antigonus and Ptolemy' is unclear; they may be Hellenistic rulers or otherwise unknown figures. The phrase 'παίδων' could mean 'servants' or 'children'.","The bracketed sentence 'Καὶ πολλοὶ ... φυγαδεύουσιν' is present in some manuscripts but absent in others; its authenticity 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":4,"ref":"p4","source":"Οὗτος ὁ προφήτης πρὸ τῆς ἁλώσεως τοῦ ναοῦ ἥρπαξε τὴν κιβωτὸν τοῦ νόμου καὶ τὰ ἐν αὐτῷ καὶ ἐποίησεν αὐτὰ καταποθῆναι ἐν πέτρᾳ καὶ εἶπε τοῖς παρεστῶσιν· ἀπεδήμησε κύριος ἐκ Σιὼν εἰς οὐρανὸν καὶ πάλιν ἐλεύσεται ἐν δυνάμει. Καὶ σημεῖον ὑμῖν ἔσται τῆς παρουσίας αὐτοῦ, ὅτε ξύλον πάντα τὰ ἔθνη προσκυνοῦσιν. Εἶπε δὲ ὅτι τὴν κιβωτὸν ταύτην οὐδεὶς ἐκβάλλει, εἰ μὴ Ἀαρών, καὶ τὰς ἐν αὐτῷ πλάκας οὐδεὶς ἀναπτύξει οὐκέτι ἱερέων ἢ προφητῶν, εἰ μὴ Μωϋσὴς ὁ ἐκλεκτὸς τοῦ θεοῦ, καὶ ἐν τῇ ἀναστάσει πρώτη ἡ κιβωτὸς ἀναστήσεται καὶ ἐξελεύσεται ἐκ τῆς πέτρας καὶ τεθήσεται ἐν ὄρει Σινᾶ καὶ πάντες οἱ ἅγιοι πρὸς αὐτὸν συναχθήσονται ἐκεῖ ἐκδεχόμενοι κύριον καὶ τὸν ἐχθρὸν φεύγοντες ἀνελεῖν αὐτοὺς θέλοντα. Ἐν τῇ πέτρᾳ ἐσφράγισε τῷ δακτύλῳ τὸ ὄνομα τοῦ θεοῦ καὶ γέγονεν ὁ τύπος ὡς γλυφὴ σιδήρου, καὶ νεφέλη ἐσκέπασε τὸ ὄνομα καὶ οὐδεὶς νοεῖ τὸν τόπον οὔτε ἀναγνῶναι αὐτὸν 〈δύναται〉 ἕως σήμερον καὶ ἕως συντελείας. Καί ἐστιν ἡ πέτρα ἐν τῇ ἐρήμῳ, ὅπου πρώτως ἡ κιβωτὸς γέγονε μεταξὺ τῶν δύο ὀρέων, ἐν οἷς κεῖνται Μωϋσὴς καὶ Ἀαρών. Καὶ ἐν νυκτὶ νεφέλη ὡς πῦρ γίνεται κατὰ τὸν τύπον τὸν ἀρχαῖον, ὅτι οὐ μὴ παύσηται ἡ δόξα τοῦ θεοῦ ἐκ τοῦ νόμου αὐτοῦ. Καὶ ἔδωκεν ὁ θεὸς τῷ Ἱερεμίᾳ χάριν, ἵνα τὸ τέλος τοῦ μυστηρίου αὐτοῦ αὐτὸς ποιήσειεν, ἵνα γένηται συγκοινωνὸς Μωϋσέως καὶ ὁμοῦ εἰσιν ἕως σήμερον.","english":"This prophet before the capture of the temple seized the ark of the law and the things in it and caused them to be swallowed up in a rock, and said to those standing by: The Lord has departed from Zion into heaven and will come again in power. And a sign to you of his presence will be when all the nations worship a tree. He also said that no one will bring out this ark except Aaron, and no one will unfold the tablets in it any longer, neither priest nor prophet, except Moses the chosen of God, and at the resurrection the ark will be first to rise and will come out of the rock and be placed on Mount Sinai, and all the saints will be gathered together there awaiting the Lord and fleeing the enemy who wishes to destroy them. On the rock he sealed the name of God with his finger, and the impression became like an engraving of iron, and a cloud covered the name, and no one knows the place nor can read it until today and until the consummation. And the rock is in the desert, where the ark was first, between the two mountains on which Moses and Aaron lie. And at night a cloud like fire appears according to the ancient pattern, because the glory of God will not cease from his law. And 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 they are together until today.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"κιβωτὸν τοῦ νόμου","severity":"info","text":"The ark of the law (κιβωτὸς τοῦ νόμου) is a central object in Jewish tradition, associated with the tablets of the Ten Commandments. Its concealment by Jeremiah is a legend found in later Jewish and Christian sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ξύλον πάντα τὰ ἔθνη προσκυνοῦσιν","severity":"info","text":"The sign of all nations worshipping a tree (ξύλον) likely alludes to the cross, a common Christian typology. This reflects a Christian reinterpretation of Jeremiah's prophecy.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἀαρών","severity":"info","text":"The claim that only Aaron can retrieve the ark is unique to this text; in biblical tradition, Aaron dies before the ark is lost. This may reflect a harmonization with Moses' role in later legends.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐσφράγισε τῷ δακτύλῳ τὸ ὄνομα τοῦ θεοῦ","severity":"info","text":"The sealing of God's name with a finger on the rock is a narrative motif that emphasizes divine protection and concealment, paralleling similar acts in apocryphal traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"συγκοινωνὸς Μωϋσέως","severity":"info","text":"Jeremiah as a 'fellow participant' (συγκοινωνὸς) with Moses elevates his status, likely reflecting a Christian typology where Jeremiah prefigures Christ or serves as a prophetic counterpart to Moses.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"〈δύναται〉","severity":"caution","text":"The verb δύναται is a conjectural supplement in the Greek text; the manuscript may be damaged or illegible at this point, affecting the reading of the sentence.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the enemy' (τὸν ἐχθρὸν) who wishes to destroy the saints is unspecified; it may refer to a demonic or eschatological adversary.","The location of the rock 'between the two mountains' where Moses and Aaron lie is not geographically identifiable from the text."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"γʹ. Ἰεζεκιὴλ. Οὗτός ἐστιν ἐκ γῆς Ἀρίρα, ἐκ τῶν ἱερέων καὶ ἀπέθανεν ἐν τῇ γῇ τῶν Χαλδαίων ἐπὶ τῆς αἰχμαλωσίας πολλὰ προφητεύσας τοῖς ἐν τῇ Ἰουδαίᾳ. Ἀπέκτεινεν δὲ αὐτὸν ὁ ἡγούμενος τοῦ λαοῦ Ἰσραὴλ ἐκεῖ ἐλεγχόμενος ὑπ᾽ αὐτοῦ ἐπὶ εἰδώλων σεβάσμασι. Καὶ ἔθαψαν αὐτὸν ἐν ἀγρῷ Μαοὺρ ἐν τάφῳ Σὴμ καὶ Ἀρφαξὰδ πατέρων Ἀβραάμ, καὶ ἔστιν ὁ τάφος σπήλαιον διπλοῦν, ὅτι καὶ Ἀβραὰμ ἐν Χεβρῶν πρὸς τὴν ὁμοιότητα αὐτοῦ ἐποίησε τὸν τάφον Σάῤῥας. Διπλοῦν δὲ λέγεται, ὅτι εἱλικτόν ἐστι καὶ ἀπόκρυφον ἐξ ἐπιπέδου ὑπερῷον καί ἐστι ἐπὶ γῆς ἐν πέτρᾳ κρεμάμενον. Οὗτος ὁ προφήτης τέρας ἔδωκε τῷ λαῷ, ὥστε προσέχειν τῷ ποταμῷ Χοβάρ, ὅτε ἐκλείποι, ἐπελπίζειν τὸ δρέπανον τῆς ἐρημώσεως εἰς πέρας τῆς γῆς, καὶ ὅτε πλημμυρήσῃ, τὴν εἰς Ἱερουσαλὴμ ἐπάνοδον. Καὶ γὰρ ἐκεῖ κατῴκει ὁ ὅσιος καὶ πολλοὶ πρὸς αὐτὸν συνεστρέφοντο. Καί ποτε πλήθους συνόντος αὐτῷ ἔδεισαν οἱ Χαλδαῖοι, μὴ ἀντάρωσι, καὶ ἐπῆλθον αὐτοῖς εἰς ἀναίρεσιν. Καὶ ἐποίησε στῆναι τὸ ὕδωρ, ἵνα ἐκφύγωσιν εἰς τὸ πέραν γενόμενοι. Καὶ οἱ τολμήσαντες τῶν ἐχθρῶν ἐπιδιῶξαι κατεποντίσθησαν. Οὗτος διὰ προσευχῆς αὐτομάτως αὐτοῖς δαψιλῆ τροφὴν ἰχθύων παρέσχετο καὶ πολλοῖς ἐκλείπουσι ζωὴν ἐλθεῖν ἐκ θεοῦ παρεκάλεσεν. Οὗτος ἀπολλυμένου τοῦ λαοῦ ὑπὸ τῶν ἐχθρῶν προσῆλθε τοῖς ἡγουμένοις καὶ διὰ τεραστίων φοβηθέντες ἐπαύσαντο. Τοῦτο ἔλεγεν αὐτοῖς, ὅτι· διαπεφωνήκαμεν, ἀπώλετο ἡ ἐλπὶς ἡμῶν, καὶ ἐν τέρατι τῶν ὀστέων τῶν νεκρῶν αὐτοὺς ἔπεισεν, ὅτι ἔσται ἐλπὶς τῷ Ἰσραὴλ καὶ ὧδε καὶ ἐπὶ τοῦ μέλλοντος. Οὗτος ἐκεῖ ὤν ἐδείκνυ τῷ λαῷ Ἰσραὴλ τὰ ἐν Ἱερουσαλὴμ καὶ ἐν τῷ ναῷ γινόμενα.","english":"3. Ezekiel. He is from the land of Arara, from the priests, and 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, because he was rebuked by him for the worship of idols. And they buried him in the field of Maour, in the tomb of Shem and Arphaxad, the ancestors of Abraham, and the tomb is a double cave, because Abraham also in Hebron made the tomb of Sarah in imitation of it. It is called double because it is twisted and hidden, with an upper chamber above ground level, and it hangs on a rock above the ground. This prophet gave a sign to the people, to watch the river Chobar: when it dries up, to expect the sickle of desolation at the end of the earth, and when it floods, the return to Jerusalem. For the holy man dwelt there, and many gathered around him. And once, when a crowd was with him, the Chaldeans feared that they might revolt, and they attacked them to kill them. And he made the water stand still, so that they might escape by crossing to the other side. And those of the enemies who dared to pursue were drowned. Through his prayer, he spontaneously provided them with abundant food of fish, and for many who were dying he entreated God to grant them life. When the people were being destroyed by the enemies, he approached the leaders, and through wonders they were frightened and desisted. He said this to them: We have failed, our hope is lost, and by a wonder of the bones of the dead he convinced them that there would be hope for Israel both here and in the future. While there, he showed the people of Israel what was happening in Jerusalem and in the temple.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"ἐκ γῆς Ἀρίρα","severity":"info","text":"The phrase 'from the land of Arara' is obscure; it may be a corruption or variant of 'Arira' or 'Arara', possibly a place in Mesopotamia. The location is not otherwise attested in biblical or early Jewish sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐν τάφῳ Σὴμ καὶ Ἀρφαξὰδ","severity":"info","text":"The tomb of Shem and Arphaxad is a legendary site; Shem and Arphaxad are figures from Genesis (Gen 10:22, 11:10). This tradition links Ezekiel to patriarchal burial places, a common hagiographic motif.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ποταμῷ Χοβάρ","severity":"info","text":"The river Chobar (Chebar) is mentioned in Ezekiel 1:1 as the location of Ezekiel's visions. The text here adds a local eschatological sign about its drying and flooding, not found in the biblical book.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"διπλοῦν ... σπήλαιον","severity":"info","text":"The description of Ezekiel's tomb as a 'double cave' parallels the Cave of the Patriarchs in Hebron, traditionally the burial site of Abraham and Sarah. The text explicitly compares the two structures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ. Ἰεζεκιὴλ","severity":"info","text":"This passage is the third entry in a series of prophet vitae, following the pattern of the Vitae Prophetarum. It begins with a standard formula: name, origin, death, and burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκ γῆς Ἀρίρα","severity":"caution","text":"The reading 'Arara' is uncertain; some manuscripts may have 'Arira' or 'Arara'. The text may be corrupt here, and the location is not identifiable from other sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The place name 'Arara' is unattested and may be a scribal error or a corruption of a known toponym.","The phrase 'sickle of desolation' (δρέπανον τῆς ἐρημώσεως) is obscure; it may be a metaphor for destruction or a specific eschatological image."],"confidence":"medium","notes":[]},{"i":6,"ref":"p6","source":"Οὗτος ἡρπάγη ἐκεῖθεν καὶ ἦλθεν εἰς Ἱερουσαλὴμ εἰς ἔλεγχον τῶν ἀπίστων. Οὗτος κατὰ τὸν Μωϋσῆν εἶδε τὸν τύπον, οὗ τὸ τεῖχος καὶ περίτειχος πλατύ, καθὼς εἶπε καὶ ὁ Δανιήλ, ὅτι κτισθήσεται. Οὗτος ἔκρινεν ἐν Βαβυλῶνι τὴν φυλὴν Δὰν καὶ τοῦ Γάδ, ὅτι ἠσέβουν εἰς τὸν κύριον διώκοντες τοὺς τὸν νόμον φυλάσσοντας· καὶ ἐποίησεν αὐτοῖς τέρας μέγα, ὅτι οἱ ὄφεις ἀνήλισκον τὰ βρέφη αὐτῶν καὶ πάντα τὰ κτήνη αὐτῶν, καὶ προείρηκεν, ὅτι δι᾽ αὐτοὺς οὐκ ἐπιστρέψει ὁ λαὸς εἰς τὴν γῆν αὐτοῦ, ἀλλὰ ἐν Μηδίᾳ ἔσονται ἕως συντελείας πλάνης αὐτῶν. Καὶ ἐξ αὐτῶν ἦν ὁ ἀνελὼν αὐτόν. Ἀντέκειντο γὰρ αὐτῷ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ.","english":"He was snatched away from there and came to Jerusalem to rebuke the unbelievers. He saw the type according to Moses, whose wall and outer wall are broad, just as Daniel also said, that it would be built. He 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 livestock, and he foretold that because of them the people would not return to their land, but would be in Media until the end of their error. And one of them was the one who killed him. For they opposed him all the days of his life.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Οὗτος ἡρπάγη ἐκεῖθεν","severity":"info","text":"The verb 'ἡρπάγη' (was snatched) echoes the prophetic call of Ezekiel, who is said to have been transported bodily to Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸν τύπον, οὗ τὸ τεῖχος καὶ περίτειχος πλατύ","severity":"info","text":"This likely refers to Ezekiel's vision of the future temple (Ezekiel 40–42), where the wall and outer wall are described as broad.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-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 were among the northern tribes exiled by the Assyrians; their impiety here reflects later Jewish traditions about their assimilation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἐν Μηδίᾳ ἔσονται","severity":"info","text":"The prophecy that the people will remain in Media until the end of their error parallels later apocalyptic traditions about the ten lost tribes dwelling beyond the Euphrates.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐξ αὐτῶν ἦν ὁ ἀνελὼν αὐτόν","severity":"info","text":"This sentence concludes the narrative by identifying the killer as one of the impious tribesmen, forming an inclusio with the earlier mention of their opposition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸν τύπον, οὗ τὸ τεῖχος καὶ περίτειχος πλατύ","severity":"caution","text":"The phrase 'οὗ τὸ τεῖχος' is ambiguous: 'οὗ' could refer to the type (τύπον) or to Moses; the translation takes it as the type, but the syntax is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The referent of 'οὗ' in 'οὗ τὸ τεῖχος' is ambiguous: it may refer to the 'type' (τύπον) or to Moses; the translation adopts the former.","The location 'ἐκεῖθεν' (from there) is not specified in the preceding Greek; the Coptic Vorlage may have clarified it."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"δʹ. Δανιήλ. Οὗτος μὲν ἦν ἐκ φυλῆς Ἰούδα, γένους τῶν ἐξεχόντων τῆς βασιλικῆς ὑπηρεσίας, ἀλλ᾽ ἔτι νήπιος ἤχθη ἐκ τῆς Ἰουδαίας εἰς γῆν Χαλδαίων· ἐγεννήθη δὲ ἐν Βεθώρῳ τῇ ἀνωτέρᾳ καὶ ἦν ἀνὴρ σώφρων, ὥστε δοκεῖν τοὺς Ἰουδαίους εἶναι αὐτὸν σπάδοντα. Πολλὰ ἐπένθησεν οὗτος ἐπὶ τὴν πόλιν καὶ ἐν νηστείαις ἤσκησεν ἀπὸ πάσης τροφῆς ἐπιθυμητῆς καὶ ἦν ἀνὴρ ξηρὸς τὴν ἰδέαν, ἀλλὰ ὡραῖος ἐν χάριτι ὑψίστου. Οὗτος πολλὰ ηὔξατο ὑπὲρ τοῦ Ναβουχοδονόσορ παρακαλοῦντος αὐτὸν Βαλτάσαρ τοῦ υἱοῦ αὐτοῦ, ὅτε ἐγένετο θηρίον καὶ κτῆνος, ἵνα μὴ ἀπόληται. Ἦν τὰ ἐμπρόσθια ὡς βοῦς σὺν τῇ κεφαλῇ καὶ οἱ πόδες σὺν τοῖς ὀπισθίοις λέων. Ἀπεκαλύφθη τῷ ὁσίῳ περὶ τοῦ μυστήριου τούτου, ὅτι κτῆνος γέγονε διὰ τὴν φιληδονίαν καὶ τὸ σκληροτράχηλον, καὶ ὅτι ὡς βοῦς ὑπὸ ζυγὸν γίνονται τοῦ Βελίαρ. Ταῦτα ἔχουσιν οἱ δυνάσται ἐν νεότητι· ἐπὶ τέλει δὲ θῆρες γίνονται ἁρπάζοντες ὀλοθρεύοντες ἀναιροῦντες καὶ πατάσσοντες. Ἔγνω διὰ θεοῦ ὁ ἅγιος, ὅτι ὡς βοῦς ἤσθιε χόρτον καὶ ἐγένετο ἀνθρωπίνης φύσεως τροφή. Διὰ τοῦτο καὶ ὁ αβουχοδονόσορ μετὰ τὴν πέψιν ἐν καρδίᾳ ἀνθρωπίνῃ γενόμενος ἔκλαιε καὶ ἠξίου κύριον πᾶσαν ἡμέραν καὶ νύκτα τεσσαρακοντάκις δεόμενος. Βεημὼθ ἐπεγίνετο αὐτῷ καὶ ἐλάνθανεν, ὅτι γέγονεν ἄνθρωπος· ἤρθη ἡ γλῶσσα αὐτοῦ τοῦ μὴ λαλεῖν· καὶ νοῶν εὐθέως ἐδάκρυσεν· οἱ ὀφθαλμοὶ αὐτοῦ ἦσαν ὡς κρέας ἐκ τοῦ κλαίειν. Πολλοὶ γὰρ ἐξιόντες ἐκ τῆς πόλεως ἑώρων αὐτόν. Ὁ Δανιὴλ μόνος οὐκ ἠθέλησεν αὐτὸν ἰδεῖν, ὅτι πάντα τὸν χρόνον τῆς ἀλλοιώσεως αὐτοῦ ἐν προσευχῇ ἦν περὶ αὐτοῦ· ἔλεγεν, ὅτι πάλιν ἄνθρωπος γενήσεται· καὶ ἠπίστουν αὐτῶ.","english":"4. Daniel. He was from the tribe of Judah, of the lineage of those prominent in the royal service, but while still a child he was brought from Judea to the land of the Chaldeans. He was born in Upper Beth-horon and was a man of such self-control that the Jews thought him a eunuch. He mourned greatly over the city and practiced fasting from all desirable food, and he was a man dry in appearance but beautiful in the grace of the Most High. He prayed much for Nebuchadnezzar at the request of his son Belshazzar, when he became a wild beast and a brute, so that he might not perish. His front parts were like an ox with the head, and his feet with the hind parts were a lion. It was revealed to the holy man concerning this mystery, that he had become a brute because of his love of pleasure and his stubbornness, and that like an ox under the yoke they become servants of Beliar. These things happen to rulers in their youth; at the end they become beasts, seizing, destroying, killing, and striking. The saint knew through God that he ate grass like an ox and became food for human nature. Because of this, Nebuchadnezzar, after digestion, having become of human heart, wept and besought the Lord every day and night, praying forty times. Behemoth came upon him and it escaped his notice that he had become a man; his tongue was taken away so that he could not speak; and understanding immediately he wept; his eyes were like flesh from weeping. For many going out of the city saw him. Daniel alone did not wish to see him, because all the time of his transformation he was in prayer for him; he said that he would become a man again, and they did not believe him.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Δανιήλ","severity":"info","text":"Daniel is here assigned to the tribe of Judah, a detail not in the biblical book but common in later Jewish and Christian tradition, e.g., Josephus, Ant. 10.7.1.","cites":[],"named_sources":["Josephus"],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"σπάδοντα","severity":"info","text":"σπάδοντα means 'eunuch'; the term reflects a tradition that Daniel was thought to be a eunuch due to his extreme self-control, not because of physical mutilation.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βεεμώθ","severity":"info","text":"Behemoth (Βεεμώθ) is a monstrous beast from Job 40:15, here applied to Nebuchadnezzar's transformed state, blending biblical imagery with hagiographic embellishment.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βελίαρ","severity":"info","text":"Beliar (Βελίαρ) is a name for Satan or a demonic figure, common in Jewish apocalyptic and early Christian literature (e.g., 2 Cor 6:15).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"δʹ. Δανιήλ","severity":"info","text":"This passage is the fourth entry in a catalogue of prophets, each introduced by a numeral and the prophet's name in the genitive or nominative.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀβουχοδονόσορ","severity":"caution","text":"The Greek text has 'ἀβουχοδονόσορ' (with alpha privative?), likely a scribal error for 'Ναβουχοδονόσορ' (Nebuchadnezzar); the English draft normalizes to Nebuchadnezzar.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γένους τῶν ἐξεχόντων τῆς βασιλικῆς ὑπηρεσίας' could mean either 'of the lineage of those prominent in the royal service' or 'of the lineage of those who excelled in the royal service'; the English draft takes the former.","The transformation of Nebuchadnezzar into a beast is described with mixed animal features (ox and lion), but the exact sequence of his reversion to human form is unclear."],"confidence":"high","notes":[]},{"i":8,"ref":"p8","source":"Ὁ Δανιὴλ τὰ ἑπτὰ ἔτη, ἃ εἶπεν ἑπτὰ καιρούς, ἐποίησε γενέσθαι ἑπτὰ μῆνας· τὸ μυστήριον τῶν ἑπτὰ καιρῶν ἐτελέσθη ἐπ᾽ αὐτόν, ὅτι ἀποκατέστησεν ἑπτὰ μησί, τὰ ἓξ ἔτη καὶ ἕξ μῆνας ὑπέπιπτε κυρίῳ καὶ ὡμολόγει τὴν ἀσέβειαν αὐτοῦ καὶ μετὰ ἄφεσιν τῆς ἀνομίας αὐτοῦ ἀπέδσκεν αὐτῷ τὴν βασιλείαν. Οὔτε ἄρτον ἢ κρέα ἔφαγεν οὔτε οἶνον ἔπιεν ἐξομολογούμενος, ὅτι ὁ Δανιὴλ αὐτῷ προσέταξεν ἐν ὀσπρίοις βρεκτοῖς καὶ χλόαις ἐξιλεοῦσθαι κύριον. Διὰ τοῦτο ἐκάλεσεν αὐτὸν Βαλτάσαρ, ὅτι ἠθέλησεν αὐτὸν συγκληρόνομον καταστῆσαι τῶν τέκνων αὐτοῦ. Ἀλλ’ ὁ ὅσιος εἶπεν· ἵλεώς μοι ἀφεῖναι κληρονομίαν πατέρων μου καὶ κολληθῆναι κληρονομίαις ἀπεριτμήτων. Καὶ τοῖς ἄλλοις βασιλεῦσι Περσῶν πολλὰ ἐποίησεν τεράστια, ὅσα οὐκ ἔγραψαν. Ἐκεῖ ἀπέθανε καὶ ἐτάφη ἐν τῷ σπηλαίῳ τῷ βασιλικῷ μόνος ἐνδόξως. Καὶ αὐτὸς ἔδωκε τέρας ἐν ὄρεσι τοῖς ὑπεράνω αβυλῶνος, ὅτι· ὅτε καπνισθήσεται τὸ ἐκ βοῤῥᾶ, ἥξει τὸ τέλος Βαβυλῶνος· 4.col.a. ὅτε δὲ ὡς ἐν πυρὶ κεῖται, τὸ τέλος πάσης τῆς γῆς. 4.col.b. ὅτε δὲ κατ᾽ ἀνατολὰς ὕδωρ καθαρὸν ἐξελεύσεται, τότε ἐπὶ γῆς ὀ θεὸς φανεὶς ὡς ἄνθρωπος καὶ εἰς ἑαυτὸν ἀναδέξεται ἀνομίας τῆς γῆς, ἐν τῷ ἀνασκολοπίζεσθαι αὐτὸν ὑπὸ τῶν ἱερέων τοῦ νόμου [καὶ πρεσβυτέρων τοῦ λαοῦ Ἰσραήλ. Τότε φόνος ἔσται τοῦ Βελίαρ]. Εὐθέως δὲ χαρὰ ἐκχυθήσεται εἰς πάντα τὰ ἔθνη· ὅτε δὲ κατὰ νότον ἐν πυρὶ καίεται, τὸ τέλος ἔσται πάσης τῆς γῆς. ἐὰν δὲ τὸ ἐν τῷ νότῳ ῥεύσῃ ὕδατα, ἐπιστρέψει ὁ λαὸς εἰς γῆν αὐτοῦ, καὶ ἐὰν αἷμα ῥεύσῃ, φόνος ἔσται τοῦ Βελίαρ ἐν πάσῃ τῇ γῇ. Καὶ ἐκοιμήθη ἐν εἰρήνῃ ὁ ὅσιος.","english":"Daniel made the seven years, which he called seven seasons, become seven months; the mystery of the seven seasons was fulfilled for him, because he restored seven months, and for six years and six months he was subject to the Lord and confessed his impiety, and after the remission of his lawlessness he gave him back the kingdom. He ate neither bread nor meat nor drank wine while confessing, because Daniel commanded him to propitiate the Lord with soaked legumes and greens. For this reason he called him Belshazzar, because he wished to make him a co-heir of his children. But the holy man said: \"It is pleasing to me to renounce the inheritance of my fathers and to be joined to the inheritances of the uncircumcised.\" And to the other kings of the Persians he performed many wonders, which they did not record. There he died and was buried in the royal cave alone and with honor. And he himself gave a sign in the mountains above Babylon, that: when the smoke from the north is kindled, the end of Babylon will come; but when it lies as if in fire, the end of the whole earth; but when pure water flows forth in the east, then God will appear on earth as a man and will take upon himself the lawlessnesses of the earth, when he is crucified by the priests of the law [and elders of the people of Israel. Then there will be a slaughter of Beliar]. Immediately joy will be poured out upon all the nations; but when in the south it burns with fire, the end of the whole earth will be. If the water in the south flows, the people will return to their land, and if blood flows, there will be a slaughter of Beliar throughout the whole earth. And the holy man fell asleep in peace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"τὰ ἑπτὰ ἔτη, ἃ εἶπεν ἑπτὰ καιρούς, ἐποίησε γενέσθαι ἑπτὰ μῆνας","severity":"info","text":"The text conflates Daniel’s interpretation of Nebuchadnezzar’s dream (Dan 2) with a penitential period, transforming seven years into seven months.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Βαλτάσαρ","severity":"info","text":"Belshazzar is the name given to Daniel by the king, echoing Dan 1:7 where the chief eunuch renames Daniel Belteshazzar; here it is linked to co-heirship.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνασκολοπίζεσθαι αὐτὸν ὑπὸ τῶν ἱερέων τοῦ νόμου","severity":"info","text":"This crucifixion prophecy alludes to the suffering servant of Isaiah 53 and to Christian passion narratives, though the text is corrupt and may be a later interpolation.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Βελίαρ","severity":"info","text":"Beliar (Belial) is a figure of evil in Jewish and Christian apocalyptic (e.g., 2 Cor 6:15); here his slaughter is linked to eschatological signs.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ὅτε ... τότε","severity":"info","text":"The passage shifts from narrative to an apocalyptic oracle structured by conditional clauses (ὅτε ... τότε), typical of Jewish and Christian eschatological literature.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"καὶ πρεσβυτέρων τοῦ λαοῦ Ἰσραήλ. Τότε φόνος ἔσται τοῦ Βελίαρ","severity":"caution","text":"The bracketed portion is textually uncertain; it may be a later Christian addition, as it introduces a crucifixion motif absent from the earlier Daniel traditions.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the king who repents (Nebuchadnezzar or another) is unclear; the text conflates Daniel’s role with a penitential narrative not in the biblical book.","The apocalyptic signs (smoke, fire, water) are ambiguous in their referents; they may derive from lost Jewish oracles or Christian redaction."],"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":9,"ref":"p9","source":"εʹ. Ὠσηέ. Οὗτος ἦν ἐκ Βελεμὼθ τῆς φυλῆς Ἰσάχαρ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ ἐν εἰρήνῃ. Καὶ ἔδωκε τέρας, ἥξειν κύριον ἐπὶ τῆς γῆς, ἐὰν ἡ δρῦς ἡ ἐν Σηλὼμ μερισθῇ ἀφ᾽ ἑαυτῆς καὶ γένωνται δρύες δώδεκα.","english":"5. Hosea. He was from Belemoth of the tribe of Issachar and was buried in his own land in peace. And he gave a sign: that the Lord would come upon the earth, if the oak in Shiloh were divided of itself and became twelve oaks.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ὠσηέ","severity":"info","text":"Hosea is the first of the twelve minor prophets in the Septuagint; the Vita here provides a brief biographical notice.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βελεμὼθ","severity":"info","text":"Belemoth is otherwise unattested; it may be a corruption or variant of a place name in the territory of Issachar.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡξειν κύριον ἐπὶ τῆς γῆς","severity":"info","text":"The sign that 'the Lord would come upon the earth' likely alludes to an eschatological expectation, possibly related to Hosea's own prophecies (e.g., Hos 2:8–9).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δρῦς ἡ ἐν Σηλὼμ","severity":"info","text":"The oak at Shiloh is a known landmark; Shiloh was an ancient Israelite sanctuary. The division into twelve oaks may symbolize the twelve tribes or the twelve minor prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔδωκε τέρας","severity":"info","text":"The phrase 'he gave a sign' introduces a prophetic oracle or portent, a common structural element in the Vitae Prophetarum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The place name Belemoth is uncertain; the reading 'Belemoth' is taken from the Greek text.","The precise meaning of the sign (the oak dividing into twelve) is ambiguous; it may be symbolic of eschatological restoration or tribal division."],"confidence":"high","notes":[]},{"i":10,"ref":"p10","source":"ϛʹ. Μιχαίας ὁ Μωραθὶ ἦν ἐκ φυλῆς Ἐφραΐμ. Πολλὰ ποιήσας τῷ Ἀχαὰβ ὑπὸ Ἰωρὰμ τοῦ υἱοῦ αὐτοῦ ἀνῃρέθη κρημνῷ, ὅτι ἤλεγχεν αὐτὸν ἐπὶ ταῖς ἀσεβείαις τῶν πατέρων αὐτοῦ. Καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ μόνος σύνεγγυς πολυανδρίου Ἐνακείμ.","english":"6. Micah the Morasthite was from the tribe of Ephraim. After doing 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 common burial ground of the Enakim.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Μιχαίας ὁ Μωραθὶ","severity":"info","text":"The epithet 'ὁ Μωραθὶ' identifies Micah as a native of Moresheth (Moresheth-Gath), a town in the Shephelah of Judah, not Ephraim. The text's assignment to the tribe of Ephraim is anomalous and likely reflects a later tradition or confusion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"κρημνῷ","severity":"info","text":"The Greek 'κρημνῷ' (dative of κρημνός) means 'precipice' or 'steep cliff'. The manner of death—being thrown from a precipice—is a distinctive hagiographic motif, possibly echoing the fate of other prophets in this collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐνακείμ","severity":"info","text":"The 'Enakim' (Ἐνακείμ) are the Anakim, a race of giants mentioned in the Hebrew Bible (e.g., Deuteronomy 2:10–11, Joshua 11:21–22). The reference to a common burial ground of the Anakim near Micah's tomb is unique to this tradition and may reflect local lore.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ἰωρὰμ","severity":"info","text":"The text states Micah was killed by Jehoram (Ἰωράμ), son of Ahab. Historically, Jehoram of Israel (c. 852–841 BCE) was Ahab's son, but the biblical Micah prophesied in the 8th century BCE, over a century later. This anachronism is common in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Πολλὰ ποιήσας τῷ Ἀχαὰβ","severity":"caution","text":"The phrase 'Πολλὰ ποιήσας τῷ Ἀχαάβ' ('after doing many things for Ahab') is vague. It may imply service or prophetic activity, but the exact nature is unclear. The Greek could also be read as 'having suffered many things at the hands of Ahab', though the dative usually indicates benefit.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'Πολλὰ ποιήσας τῷ Ἀχαάβ' is ambiguous: it could mean 'having done many things for Ahab' or, less likely, 'having suffered many things at the hands of Ahab'. The reading taken is 'after doing many things for Ahab', as the dative typically indicates advantage.","The identification of Micah with the tribe of Ephraim contradicts the biblical account (Micah 1:1, where he is from Moresheth in Judah). This may reflect a later tradition or a scribal error."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ζʹ. Ἀμὼς ἦν ἐκ Θεκουέ. Καὶ Ἀμασίας πυκνῶς αὐτὸν τυμπανίσας τέλος, καὶ ἀνεῖλεν αὐτὸν ὁ υἱὸς αὐτοῦ ἐν ῥοπάλῳ πλήξας αὐτοῦ τὸν κρόταφον· καὶ ἔτι ἐμπνέων ἦλθεν εἰς τὴν γῆν αὐτοῦ καὶ μεθ᾽ ἡμέρας ἀπέθανε καὶ ἐτάφη ἐκεῖ.","english":"7. Amos was from Tekoa. And Amaziah, after repeatedly beating him with a club, finally killed him, his son striking him on the temple with a cudgel; and while still breathing he came to his own land and after some days died and was buried there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀμὼς ἦν ἐκ Θεκουέ","severity":"info","text":"The opening formula matches the pattern of other entries in the Vitae Prophetarum, identifying the prophet by his hometown.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τυμπανίσας","severity":"info","text":"τυμπανίσας (from τύμπανον, 'drum' or 'club') means 'beating with a club'; the English draft renders it as 'repeatedly beating him with a club'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἀμασίας","severity":"info","text":"Amaziah, king of Judah (c. 796–767 BCE), is the antagonist; the account of Amos's death is not in the biblical book of Amos but appears in later tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἐν ῥοπάλῳ πλήξας αὐτοῦ τὸν κρόταφον","severity":"info","text":"The detail of a blow to the temple with a cudgel is a specific violent death motif found in other hagiographic and martyrological texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"μεθ᾽ ἡμέρας ἀπέθανε","severity":"info","text":"The narrative notes a delay of 'some days' between the injury and death, a common hagiographic topos allowing the prophet to return to his homeland.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀνεῖλεν αὐτὸν ὁ υἱὸς αὐτοῦ","severity":"caution","text":"The Greek syntax is ambiguous: 'his son' could refer to Amaziah's son (i.e., Uzziah) or to Amos's son; the English draft takes it as Amaziah's son, but the text does not specify.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'his son' (ὁ υἱὸς αὐτοῦ) is ambiguous: it could be the son of Amaziah (Uzziah) or the son of Amos; the English draft adopts the former reading.","The phrase 'ἔτι ἐμπνέων' ('still breathing') may imply a miraculous survival or simply a narrative device to bring Amos to his burial place."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ηʹ. Ἰωὴλ ἦν ἐκ τῆς γῆς τοῦ Ῥουβὴν ἐν ἀγρῷ Βεθωμόρων, [προφητεύσας περὶ λιμοῦ καὶ ἐκθλίψεως θυσιῶν καὶ πάθους προφήτου δικαίου καὶ δι᾽ αὐτοῦ ἀνακαινισθήσεθαι τὴν κτίσιν εἰς σωτηρίαν]. Ἐν εἰρήνῃ ἀπέθανε καὶ ἐτάφη ἐκεῖ.","english":"8. Joel was from the land of Ruben, in the field of Bethomor, having prophesied concerning famine and the oppression of sacrifices and the suffering of a righteous prophet, and that through him creation would be renewed for salvation. He died in peace and was buried there.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἰωὴλ ἦν ἐκ τῆς γῆς τοῦ Ῥουβὴν ἐν ἀγρῷ Βεθωμόρων","severity":"info","text":"Joel's origin is given as the land of Ruben (Reuben) in the field of Bethomor, a location otherwise unattested and likely corrupt or obscure.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"προφητεύσας περὶ λιμοῦ καὶ ἐκθλίψεως θυσιῶν","severity":"info","text":"The phrase 'famine and oppression of sacrifices' is not directly from the canonical Book of Joel, which mentions locusts and drought but not sacrifice oppression; it may reflect a lost tradition or interpretive expansion.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πάθους προφήτου δικαίου","severity":"info","text":"The 'suffering of a righteous prophet' echoes the theme of a suffering prophet found in later Christian interpretation, possibly alluding to Joel as a type of Christ, though not explicit in the biblical text.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἀνακαινισθήσεθαι τὴν κτίσιν εἰς σωτηρίαν","severity":"info","text":"The renewal of creation for salvation is a eschatological motif common in Jewish and Christian apocalyptic literature, not specific to Joel's prophecy but inserted here to align with Christian soteriology.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἐν εἰρήνῃ ἀπέθανε καὶ ἐτάφη ἐκεῖ","severity":"info","text":"The formulaic conclusion 'died in peace and was buried there' is a standard ending for prophets in this collection, contrasting with the violent deaths of others like Amos in the previous passage.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Bethomor' is unknown and may be a corruption of a place name such as Beth-horon or Beth-shemesh.","The phrase 'oppression of sacrifices' is ambiguous; it may refer to a cessation or corruption of cultic practice."],"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":13,"ref":"p13","source":"θʹ. Ἀβδιοῦ ἦν ἐκ γῆς Συχὲμ ἀγροῦ Βηθαχαράμ. Οὗτος ἦν μαθητὴς Ἠλία καὶ πολλὰ ὑπομείνας δι᾽ αὐτὸν περιεσώζετο. Οὗτος ἦν ὁ τρίτος πεντηκόνταρχος \n 9.col.a. οὗ ἐφείσατο Ἠλίας καὶ κατέβη πρὸς Ὀχοζίαν. Μετὰ ταῦτα ἀπολιπὼν τὴν λειτουργίαν τοῦ βασιλέως προεφήτευσε καὶ ἀπέθανε ταφεὶς μετὰ τῶν πατέρων αὐτοῦ. \n 9.col.b. τοῦ Ἀχαὰβ δεηθεὶς τοῦ Ἠλία ἐγένετο αὐτοῦ μαθητὴς καὶ πολλὰ παθὼν δι᾽ αὐτὸν καὶ καταλιπὼν τὴν λειτουργίαν τοῦ βασιλέως ἠκολούθει τῷ Ἠλίᾳ καὶ προεφήτευσε καὶ ἐτάφη μετὰ τῶν πατέρων αὐτοῦ.","english":"9. Obadiah was from the land of Sychem, in the field of Bethacharam. He was a disciple of Elijah and, having endured much on his account, was preserved. He was the third pentekontarchos whom Elijah spared, and he went down to Ochozias. After this, having abandoned the service of the king, he prophesied and died, and was buried with his fathers. Of Ahab, having besought Elijah, he became his disciple, and having suffered much on his account, and having abandoned the service of the king, he followed Elijah, and prophesied, and was buried with his fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πεντηκόνταρχος","severity":"info","text":"A military rank, literally 'commander of fifty'. The term appears in the LXX (e.g., Exod 18:21) and here likely refers to a unit leader in the Israelite army under Ahab.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀβδιοῦ","severity":"info","text":"Obadiah is identified as the servant of Ahab who sheltered Elijah's prophets (1 Kgs 18:3–4). The tradition of his being a disciple of Elijah is not biblical but appears in later Jewish and Christian legend.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"9.col.a. ... 9.col.b.","severity":"info","text":"The passage contains two parallel accounts (col.a and col.b) that repeat the same narrative with slight variation, suggesting a conflation of sources or a scribal doublet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"Ὀχοζίαν","severity":"info","text":"Ahaziah, son of Ahab, reigned briefly after Ahab's death (c. 853–852 BCE). The reference to Obadiah going down to him aligns with the biblical account of Elijah's encounter with Ahaziah (2 Kgs 1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀβδιοῦ","severity":"info","text":"In later Christian tradition, Obadiah is sometimes identified with the minor prophet of the same name, though the biblical book of Obadiah is set in the post-exilic period, creating a chronological tension.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the two accounts (col.a and col.b) is unclear: col.b may be a marginal addition or a variant tradition. The phrase 'Of Ahab, having besought Elijah' is syntactically ambiguous; it may mean Obadiah besought Elijah on behalf of Ahab."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"ι´. Ἰωνᾶς ἦν ἐκ γῆς Καριαθμοῦς πλησίον πόλεως Ἐλλήνων Ἀζώτου κατὰ θάλασσαν. 10.col.a. Καὶ ἐκβρασθεὶς ἐκ τοῦ κήτους καὶ ἀπελθὼν ἐν Νινευῇ ἀνακάμψας οὐκ ἔμεινεν εἰς τὴν γῆν αὐτοῦ, ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησε τὴν Σοὺρ χώραν ἀλλοφύλων ἐθνῶν· ἔλεγε γάρ, ὅτι οὕτως ἀφελῶ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ ινευῆ τῆς μεγάλης πόλεως. Ἦν τότε Ἠλίας ἐλέγχων τὸν οἶκον Ἀχαὰβ καὶ καλέσας λιμὸν ἐπὶ τὴν γῆν ἔφυγεν. Καὶ ἐλθὼν εὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς· οὐ γὰρ ἠδύνατο μένειν μετὰ ἀπεριτμήτων· καὶ εὐλόγησεν αὐτήν. Καὶ θανόντα τὸν υἱὸν αὐτῆς πάλιν ἤγειρεν ἐκ νεκρῶν ὁ θεὸς διὰ τοῦ Ἠλία· ἠθέλησε γὰρ δεῖξαι αὐτῷ, ὅτι οὐ δύναται ἀποδρᾶσαι θεόν. Καὶ ἀναστὰς μετὰ τὸν λιμὸν ἦλθεν ἐν γῇ Ἰούδα. Καὶ ἀποθανοῦσαν τὴν μητέρα αὐτοῦ κατὰ τὴν ὁδὸν ἔθαψεν αὐτὴν ἐχόμενα τῆς βαλάνου Δεββώρας. Καὶ κατοικήσας ἐν γῇ Σαραὰρ ἀπέθανε 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, ἐγγίζειν τὸ τέλος. Καὶ ὅτε ἴδωσιν ἐν Ἱερουσαλὴμ πάντα τὰ ἔθνη, ὅτι ἡ πόλις ἕως ἐδάφους ἠφάνισται ὅλη. 10.col.b. Ἦν τότε Ἠλίας ὁ προφήτης ἐλέγχων τὸν Ἀχαὰβ βασιλέα Σαμαρείας· καὶ ἐκάλεσε λιμὸν μέγαν ἐπὶ τῆς γῆς· ἔφυγεν ἐν τῇ ἐρήμῳ καὶ ἐτρέφετο ἐκ τῶν κοράκων τῆς ἐρήμου, καὶ ἔπιεν ὕδωρ ἐκ τοῦ χειμάῤῥου καὶ ὡς ἐξηράνθη ὁ χειμάῤῥους ἐπείνασεν ὁ προφήτης καὶ ἦλθεν εἰς Σαρεφθᾶ καὶ εὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς Ἰωνᾶν καὶ εὐλόγησεν αὐτὴν σίτῳ καὶ ἐλαίῳ καὶ ἔμεινεν μετ᾽ αὐτοῦ.","english":"10. Jonah was from the land of Kariathmos near the Greek city of Azotus 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 the land of Shur, a region of foreign nations; for he said, \"Thus I will remove my reproach, because I falsely prophesied against Nineveh, the great city.\" At that time Elijah was reproaching the house of Ahab and, having called down a famine upon the land, fled. And coming, he found the widow with her son; for he was not able to remain with the uncircumcised, and he blessed her. And when her son died, God again raised him from the dead through Elijah; for he wished to show him that he cannot flee from God. And after the famine, he arose and came to the land of Judah. And when his mother died on the way, he buried her near the oak of Deborah. And having settled in the land of Saraar, he died 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 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, that the city has been utterly destroyed to the ground. At that time the prophet Elijah was reproaching Ahab, king of Samaria; and he called down a great famine upon the land; he fled into the desert and was fed by the ravens of the desert, and he drank water from the winter torrent, and when the winter torrent dried up, the prophet became hungry and came to Sarephtha and found the widow with her son Jonah, and blessed her with grain and oil, and remained with him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Καριαθμοῦς","severity":"info","text":"The toponym Καριαθμοῦς is likely a corruption or variant of Καριαθιαρείμ (Kiriath-jearim), a town in Judah. The form appears only in this tradition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκβρασθεὶς ἐκ τοῦ κήτους","severity":"info","text":"This phrase alludes to Jonah 2:10 (LXX), where the whale casts Jonah onto dry land. The Greek verb ἐκβρασθεὶς is used in the LXX for the same event.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοὺρ χώραν ἀλλοφύλων ἐθνῶν","severity":"info","text":"The land of Shur is a wilderness region on the northeastern border of Egypt, mentioned in Genesis 16:7 and 20:1. The phrase 'foreign nations' likely refers to Philistines or other non-Israelite peoples.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἠλίας ... εὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς Ἰωνᾶν","severity":"info","text":"This episode parallels 1 Kings 17:8–24, where Elijah stays with the widow of Zarephath and revives her son. The text here identifies the son as Jonah, a non-biblical conflation.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔδωκε τέρας ἐπὶ Ἱερουσαλὴμ","severity":"info","text":"The prophecy of a crying stone and the destruction of Jerusalem reflects post-70 CE apocalyptic themes, common in early Christian and Jewish literature. This may be a later addition to the Jonah legend.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"10.col.a. ... 10.col.b.","severity":"info","text":"The passage is divided into two columns (col.a and col.b) in the manuscript, with col.b repeating and expanding the Elijah episode. This suggests a doublet or scribal conflation of two source traditions.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the two columnar sections (col.a and col.b) is unclear: col.b may be a variant or a later insertion. The identification of Jonah as the widow's son is non-biblical and its origin is uncertain."],"confidence":"medium","notes":[]},{"i":15,"ref":"p15","source":"Οὐ γὰρ ἠδύνατο μένειν μετὰ ἀπεριτμήτων· καὶ θανόντα τὸν υἱὸν αὐτῆς Ἰωνᾶν πάλιν ἤγειρεν αὐτὸν ὁ θεὸς ἐκ νεκρῶν διὰ τοῦ Ἠλία. Καὶ ἀπέδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ διὰ τὴν φιλοξενίαν αὐτῆς. Καὶ γενόμενος υἱὸς Ἰωνᾶς μέγας ἐπέμφθη ὑπὸ κυρίου εἰς νευῒ τὴν πόλιν Ἀσσυρίων. Καὶ ἐζήτησεν Ἰωνᾶς ἀποδρᾶσαι κυρίου, καὶ κατεπόθη ὑπὸ τοῦ κήτους καὶ ἐκβρασθεὶς ἐκήρυξε τὴν ἀπώλειαν Νινευΐ, καὶ μετενόησαν οἱ ἄνδρες οἱ Νινευΐται καὶ ἠλεήθησαν. Καὶ ἐλυπήθη Ἰωνᾶς καὶ ἀνακάμψας οὐκ ἔμεινεν εἰς τὴν γῆν αὐτῶν, ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησε τὴν Σοὺρ χώραν ἀλλοφύλων. Ἔλεγε γὰρ ὅτι· οὕτως ἀφελῶ τὸ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ Νινευῒ τῆς μεγάλης πόλεως Ἀσσυρίων, ἠθέλησε γὰρ ὁ θεὸς δεῖξαι αὐτῷ ,ὅτι οὐ δύναται ἀποδρᾶσαι θεόν. Καὶ κατοικήσας ἐν γῇ Σαὰρ· ἐκεῖ ἀπέθανε καὶ ἐτάφη ἐν τῷ σπηλαίῳ τοῦ Κενεζίου τοῦ κριτοῦ Οὗτός ἐστιν Ἰωνᾶς ὁ γενόμενος εἰς τύπον τῆς τοῦ κυρίου ἀναστάσεως καὶ ἔδωκε τέρας ἐπὶ Ἰσραὴλ λέγων, ὅτι· ὅτε ἴδωσιν ἐπὶ Ἱερουσαλὴμ πολλὰ ἔθνη, ὅτι ἡ πόλις ἕως ἐδάφους ἀφανισθήσεται.","english":"For he was not able to remain among the uncircumcised. And when her son Jonah died, God raised him again from the dead through Elijah. And he gave him back to his mother because of her hospitality. And having become great, Jonah was sent by the Lord to Nineveh, the city of the Assyrians. And Jonah sought to flee from the Lord, and he was swallowed by the whale, and having been cast out, he proclaimed the destruction of Nineveh, and the men of Nineveh repented and were pitied. And Jonah grieved, and upon returning he did not remain in their land, but taking his mother, he settled in the land of Shur of the Philistines. For he said, \"Thus I will remove my reproach, because I falsely prophesied against Nineveh, the great city of the Assyrians.\" For God wished to show him that he cannot flee from God. And having dwelt in the land of Saar, he died there and was buried in the cave of Kenezios the judge. This is Jonah, who became a type of the Lord's resurrection, and he gave a sign to Israel, saying that when many nations see Jerusalem, the city will be razed to the ground.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"ἀπεριτμήτων","severity":"info","text":"The Greek term ἀπεριτμήτων (uncircumcised) likely refers to non-Jews, reflecting a Jewish-Christian concern with circumcision as a marker of identity.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωνᾶς","severity":"info","text":"The resurrection of Jonah by Elijah is not in the biblical book of Jonah; it is an extrabiblical tradition, possibly influenced by 1 Kings 17:17–24 where Elijah raises a widow's son.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοὺρ χώραν ἀλλοφύλων","severity":"info","text":"The land of Shur (Σοὺρ) is a wilderness region in the northeastern Sinai, often associated with the Philistines (ἀλλοφύλων) in the Septuagint.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τύπον τῆς τοῦ κυρίου ἀναστάσεως","severity":"info","text":"Jonah is presented as a type (τύπον) of Christ's resurrection, a common patristic interpretation (e.g., in Matthew 12:40 and early Christian art).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Κενεζίου τοῦ κριτοῦ","severity":"caution","text":"The cave of Kenezios the judge is obscure; Kenezios may be a corruption of Kenaz (a biblical judge, e.g., in Judges 3:9–11), but the identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'γενόμενος υἱὸς Ἰωνᾶς μέγας' is ambiguous: it could mean 'having become a great son' or 'having become great, Jonah'; the translation adopts the latter.","The location 'γῇ Σαὰρ' (land of Saar) is uncertain; it may be a variant of Shur or a different place."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"ιαʹ. Ναοὺμ ἀπὸ Ἐλκεσὶ πέραν τοῦ Ἰσβηγαβαρὶν φυλῆς Συμεών. Οὗτος μετὰ τὸν Ἰωνᾶν τῇ Νινευῒ τέρας ἔδωκεν, ὅτι ὑπὸ ὑδάτων γλυκέων καὶ πυρὸς ὑπογείου ἀπολεῖται, ὃ καὶ γέγονεν. Ἡ γὰρ περιέχουσα αὐτὴν λίμνη κατέκλυσεν αὐτὴν ἐν σεισμῷ καὶ πῦρ ἐκ τῆς ἐρήμου ἐπελθὸν τὸ ὑψηλότερον αὐτῆς μέρος ἐνέπρησεν. Ἀπέθανε δὲ ἐν εἰρήνῃ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ.","english":"Nahum from Elkesi, beyond Isbhegabarin, 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 flooded it in an earthquake, 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":"term","kind":"term","basis":"text","lemma":"Ἐλκεσὶ","severity":"info","text":"The toponym Ἐλκεσὶ (Elkesi) is the traditional birthplace of Nahum, but its location is uncertain; it may refer to a site in Galilee or near the Euphrates.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἰσβηγαβαρὶν","severity":"info","text":"Ἰσβηγαβαρὶν (Isbhegabarin) is a transliteration of a Semitic place name, likely meaning 'beyond the river' or a specific region; its exact identification is obscure.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ναοὺμ","severity":"info","text":"Nahum is a minor prophet in the Hebrew Bible; his book prophesies the fall of Nineveh. The tradition of his tribe (Simeon) and burial in his own land is not biblical but appears in later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τέρας","severity":"info","text":"The 'sign' (τέρας) given to Nineveh echoes the prophetic oracles in the Book of Nahum, though the specific details of sweet waters and subterranean fire are extra-biblical.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ τὸν Ἰωνᾶν","severity":"info","text":"The phrase 'after Jonah' links Nahum chronologically to the preceding prophet in the collection, reinforcing the sequential ordering of the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀπέθανε δὲ ἐν εἰρήνῃ","severity":"info","text":"The statement that Nahum 'died in peace' contrasts with the violent deaths of some other prophets in this collection, reflecting a tradition of a natural end for certain figures.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location of Ἐλκεσὶ and Ἰσβηγαβαρὶν is uncertain; the reading assumes they are real toponyms in the territory of Simeon.","The phrase 'sweet waters' (ὑδάτων γλυκέων) may refer to a freshwater lake or a metaphorical flood; the text takes it literally as the lake surrounding Nineveh."],"confidence":"high","notes":[]},{"i":17,"ref":"p17","source":"ιβʹ. Ἀμβακοὺμ ἐκ φυλῆς ἦν Συμεὼν ἐξ ἀγροῦ Βηθζουχάρ. Οὗτος εἶδε πρὸ τῆς αἰχμαλωσίας περὶ τῆς ἁλώσεως ερουσαλὴμ καὶ ἐπένθησε σφόδρα. Καὶ ὅτε ἦλθε αβουχοδονόσορ ἐν Ἱερουσαλήμ, ἔφυγεν εἰς Ὀστρακίνην καὶ παρῴκησεν ἐν γῇ Ἰσμαήλ. Ὡς δὲ ἐπέστρεψαν οἱ Χαλδαῖοι καὶ οἱ κατάλοιποι οἱ ὄντες ἐν Ἱερουσαλὴμ εἰς Αἴγυπτον, ἦν παροικῶν τὴν 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, ἀπενέγκατε τοῖς θερισταῖς. Καὶ γενόμενος ἐν Βαβυλῶνι καὶ δοὺς τὸ ἄριστον τῷ Δανιὴλ ἐπέστη τοῖς θερισταῖς ἐσθίουσι καὶ οὐδενὶ εἶπε τὸ γενόμενον· συνῆκε δὲ ὅτι τάχιον ἐπιστρέψει ὁ λαὸς ὑπὸ Βαβυλῶνος. Καὶ πρὸ δύο ἐτῶν ἀποθνήσκει τῆς ἐπιστροφῆς. Καὶ ἐτάφη ἐν ἀγρῷ ἰδίῳ μόνος. Ἔδωκε δὲ τέρας τοῖς ἐν τῇ Ἰουδαίᾳ, ὅτι ὄψονται ἐν τῷ ναῷ φῶς καὶ οὕτως ἴδωσι τὴν δόξαν τοῦ ναοῦ. Καὶ περὶ συντελείας τοῦ ναοῦ προεῖπεν, ὅτι ὑπὸ ἔθνους δυτικοῦ γενήσεται. Τότε ἅπλωμά φησι τοῦ Δαβὴρ εἰς μικρὰ ῥαγήσεται, καὶ τὰ ἐπίκρανα τῶν δύο στύλων ἀφαιρεθήσονται καὶ οὐδεὶς γνώσεται ποῦ ἔσονται· αὐτὰ δὲ ἐν τῇ ἐρήμῳ ἀπενεχθήσονται ὑπὸ ἀγγέλων, ὅπου ἐν ἀρχῇ ἐπάγη ἡ σκηνὴ τοῦ μαρτυρίου. Καὶ ἐν αὐτοῖς γνωσθήσεται ἐπὶ τέλει κύριος, ὅτι φωτίσουσι τοὺς διωκομένους ὑπὸ τοῦ ὄφεως ἐν σκότει ὡς ἐξ ἀρχῆς. [Καὶ διασώσει αὐτοὺς κύριος ἐκ σκότους καὶ σκιᾶς θανάτου· καὶ ἔσονται ἐν σκηνῇ ἁγίᾳ. Οὗτος ὁ προφήτης περὶ τῆς ἐλεύσεως τοῦ Χριστοῦ πολλὰ προεφήτευσε.","english":"12. Ambakoum was from the tribe of Simeon, from the village of Bethzouchar. He saw before the captivity concerning the capture of Jerusalem and mourned greatly. And when Nabouchodonosor came to Jerusalem, he fled to Ostrakine and sojourned in the land of Ismael. When the Chaldaeans and the remnant who were in Jerusalem returned to Egypt, he was dwelling in his own land and served the harvesters of his field. When he took the food, he prophesied to his own people, saying: I am going to a far country 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 stood by the harvesters as they ate and told no one what had happened; but he understood that the people would return from Babylon quickly. And he dies two years before the return. And he was buried in his own field alone. He gave a sign to those in Judaea, that they would see a light in the temple and thus behold the glory of the temple. And concerning the end of the temple he foretold that it would be brought about by a western nation. Then, he says, the curtain of the Dabir will be torn into small pieces, and the capitals of the two pillars will be removed, and no one will know where they will be; but they will be carried away into the desert by angels, to the place where the tent of witness was originally erected. And by them the Lord will be known at the end, because they will illuminate those persecuted by the serpent in darkness as in the beginning. And the Lord will save them from darkness and the shadow of death; and they will be in a holy tent. This prophet prophesied many things concerning the coming of Christ.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀμβακοὺμ","severity":"info","text":"Ambakoum is the Greek form of the Hebrew name Habakkuk. The spelling with μβ reflects a common Greek phonetic rendering.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ὀστρακίνην","severity":"info","text":"Ostrakine was a city on the Mediterranean coast of Egypt, near the border with Palestine. It appears in other early Christian texts as a place of refuge.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τῷ Δανιὴλ","severity":"info","text":"The story of Habakkuk bringing food to Daniel in the lion's den is not in the canonical Book of Daniel but appears in the Greek additions to Daniel (Bel and the Dragon).","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἔδωκε δὲ τέρας","severity":"info","text":"This passage shifts from biographical narrative to a series of oracular predictions about the temple, marked by the phrase 'he gave a sign'.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"περὶ τῆς ἐλεύσεως τοῦ Χριστοῦ","severity":"info","text":"The final sentence, likely a later addition, explicitly Christianizes the prophecy by claiming Habakkuk foretold Christ's coming, a common trope in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ διασώσει αὐτοὺς κύριος ἐκ σκότους καὶ σκιᾶς θανάτου· καὶ ἔσονται ἐν σκηνῇ ἁγίᾳ.","severity":"caution","text":"This sentence is bracketed in the edition as a possible interpolation; it disrupts the preceding apocalyptic imagery and may be a scribal addition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Bethzouchar' is otherwise unattested; its identification is uncertain.","The phrase 'τῆς ἐπιστροφῆς' (the return) is ambiguous: it could refer to the return of the people from Babylon or to Habakkuk's own return."],"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":18,"ref":"p18","source":"Καὶ πρὸ δύο ἐτῶν τῆς ἐπιστροφῆς τοῦ λαοῦ τῆς ἀπὸ Βαβυλῶνος ἐτελεύτησε καὶ ἐτάφη ἐν τῷ ἰδίῳ ἀγρῷ μονώτατος ἐνδόξως.]","english":"And two years before the return of the people from Babylon, he died and was buried in his own field, alone, with honor.","structure":"narrative","commentary":[{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ δύο ἐτῶν τῆς ἐπιστροφῆς τοῦ λαοῦ τῆς ἀπὸ Βαβυλῶνος","severity":"info","text":"The phrase places the prophet's death two years before the return from Babylon, i.e., before the Edict of Cyrus (538 BCE). This synchronizes the prophet's life with the exilic period.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"μονώτατος","severity":"info","text":"The superlative μονώτατος ('quite alone') emphasizes the prophet's solitary burial, possibly reflecting his ascetic or isolated life. The term is rare in Greek biblical texts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐτάφη ἐν τῷ ἰδίῳ ἀγρῷ","severity":"info","text":"Burial in one's own field was a mark of honor in ancient Jewish tradition, contrasting with common burials in family tombs. This detail aligns with the prophet's local veneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ... ἐτελεύτησε καὶ ἐτάφη","severity":"info","text":"The passage concludes the prophet's vita with a standard formula: death and burial. The phrase 'with honor' (ἐνδόξως) is a typical hagiographic closure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophet (Ambakoum/Habakkuk) is assumed from the preceding passage, but the Greek text here does not name him explicitly.","The phrase 'return of the people from Babylon' could refer to the general return under Cyrus or a specific earlier return; the text does not specify."],"confidence":"high","notes":[]},{"i":19,"ref":"p19","source":"ιγʹ. Σοφονίας ἐκ φυλῆς ἦν Συμεὼν ἀγροῦ Σαβαραθά· προεφήτευσε περὶ τῆς πόλεως καὶ περὶ τέλους ἐθνῶν καὶ αἰσχύνης ἀσεβῶν· καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ.","english":"13. Zephaniah was from the tribe of Symeon, of the village of Sabaratha. He prophesied concerning the city and concerning the end of nations and the shame of the impious. And when he died, he was buried in his own field.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Σοφονίας","severity":"info","text":"The Greek form of the Hebrew name צְפַנְיָה (Zephaniah), the ninth of the twelve minor prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Συμεὼν","severity":"info","text":"The tribe of Symeon (Simeon) was one of the twelve tribes of Israel, traditionally associated with the southern region of Judah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σαβαραθά","severity":"info","text":"Sabaratha is an otherwise unattested village name; it may be a corruption or variant of a place in the territory of Simeon, but its identification remains uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τῆς πόλεως καὶ περὶ τέλους ἐθνῶν καὶ αἰσχύνης ἀσεβῶν","severity":"info","text":"This summary of Zephaniah's prophecy echoes themes from the biblical book of Zephaniah, especially the judgment of nations and the shame of the wicked (cf. Zeph 1:4, 2:4-15).","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ιγʹ","severity":"info","text":"The numeral ιγʹ (13) marks Zephaniah as the thirteenth prophet in the sequence of the Vitae Prophetarum, following the canonical order of the minor prophets.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ","severity":"info","text":"The burial in his own field matches the pattern of several other prophets in this work, but no specific date is given; the previous passage places Zephaniah's death two years before the return from Babylon (c. 538 BCE).","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The village name Σαβαραθά is not securely identified; it may be a textual corruption or a place otherwise unknown.","The phrase 'concerning the city' (περὶ τῆς πόλεως) is ambiguous: it could refer to Jerusalem, Nineveh, or another city; the biblical book of Zephaniah primarily addresses Jerusalem."],"confidence":"high","notes":[]},{"i":20,"ref":"p20","source":"ιδʹ. Ἀγγαῖος ὁ καὶ ἄγγελος, τάχα 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":"14. Haggai, who is also the Angel, 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 when he died, he was buried honorably near the tomb of the priests, as they were.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀγγαῖος ὁ καὶ ἄγγελος","severity":"info","text":"The phrase 'Haggai, who is also the Angel' plays on the similarity of the prophet's name (Ἀγγαῖος) to the word for 'angel' or 'messenger' (ἄγγελος). This etymological gloss is a common hagiographic trope.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"ἐκ Βαβυλῶνος","severity":"info","text":"Haggai's return from Babylon to Jerusalem aligns with the biblical account (Ezra 5–6) of the post-exilic restoration, but the detail that he 'came as a young man' is not in the canonical book of Haggai and appears to be a later legendary expansion.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὴν οἰκοδομὴν τοῦ ναοῦ","severity":"info","text":"The 'building of the Temple' refers to the reconstruction of the Second Temple in Jerusalem, a central theme in the book of Haggai (Hag 1:2–8). The phrase 'saw in part' may allude to Haggai's prophetic visions of the Temple's completion.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"πλησίον τοῦ τάφου τῶν ἱερέων","severity":"info","text":"The burial 'near the tomb of the priests' follows a pattern in the Vitae Prophetarum where each prophet's burial site is specified in relation to other holy figures, creating a sacred topography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ὡς αὐτοί","severity":"info","text":"The phrase 'as they were' (ὡς αὐτοί) is ambiguous: it may mean the priests were also buried honorably, or that Haggai was buried in the same manner as the priests. This reflects the text's tendency toward elliptical phrasing.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ὡς αὐτοί' ('as they were') is ambiguous: it could refer to the manner of burial (honorably, like the priests) or to the location (near the priests' tomb).","The statement that Haggai 'came as a young man' (νέος ἦλθεν) is not attested in biblical sources and may be a legendary detail."],"confidence":"high","notes":[]},{"i":21,"ref":"p21","source":"ιεʹ. Ζαχαρίας ἦλθεν ἀπὸ Χαλδαίων ἤδη προβεβηκὼς κἀκεῖ πολλὰ τῷ λαῷ προεφήτευσε· καὶ τέρατα ἔδωκεν εἰς ἀπόδειξιν. Οὗτος εἶπε τῷ Ἰωσεδέκ, ὅτι γεννήσει υἱὸν καὶ ἐν ερουσαλὴμ ἱερατεύσει. Οὗτος καὶ τὸν Σαλαθιὴλ ἐφ᾽ υἱῷ ηὐλόγησε καὶ ὄνομα Ζοροβάβελ ἐπέθηκε· καὶ ἐπὶ Κύρου τέρας ἔδωκεν εἰς νῖκος καὶ περὶ τῆς λειτουργίας αὐτοῦ προηγόρευσεν, ἣν ποιήσει ἐπὶ Ἱερουσαλὴμ καὶ εὐλόγησεν αὐτὸν σφόδρα. Τὰ δὲ τῆς προφητείας εἶδεν ἐν Ἱερουσαλὴμ καὶ περὶ τέλους ἐθνῶν καὶ Ἰσραὴλ καὶ τοῦ ναοῦ καὶ ἀργίας προφητῶν καὶ ἱερέων, καὶ περὶ διπλῆς κρίσεως ἐξέθετο· καὶ ἀπέθανεν ἐν γήρει μακρῷ καὶ ἐκλειπὼν ἐτάφη σύνεγγυς Ἀγγαίου. [Ἀλληλούϊα Ἀγγαίου καὶ Ζαχαρίου εἶπεν ὁ πνευματικὸς προφήτης Δαυὶδ ἐν τοῖς τελευταίοις ψαλμοῖς· τουτ, αἰνεῖτε τὸν θεὸν ἐν ψαλμοῖς καὶ χοροῖς περὶ τῆς ἐπανόδου ἀπὸ Βαβυλῶνος.]","english":"15. Zacharias came from the Chaldeans already advanced in years, and there he prophesied many things to the people; and he gave signs as proof. He said to Iosedek that he would beget a son and would serve as priest in Jerusalem. He also blessed Salathiel concerning his son and gave him the name Zorobabel; and under Cyrus he gave a sign for victory and foretold concerning his service, which he would perform in Jerusalem, and blessed him greatly. The visions of his prophecy he saw in Jerusalem, and he set forth concerning the end of nations and Israel and the temple and the cessation of prophets and priests, and concerning a twofold judgment; and he died in extreme old age, and having departed he was buried near Haggai.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ζαχαρίας","severity":"info","text":"This Zechariah is the post-exilic prophet, distinct from the earlier Zechariah son of Jehoiada. The text conflates him with the father of John the Baptist in some traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰωσεδέκ","severity":"info","text":"Iosedek (Jehozadak) was the father of Joshua the high priest, not of Zechariah. The text here likely confuses him with Zechariah's father Berechiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"external","lemma":"Ζοροβάβελ","severity":"info","text":"Zorobabel (Zerubbabel) is a key figure in Ezra-Nehemiah, governor of Judah who led the rebuilding of the Temple. The blessing by Zechariah is not biblical but legendary.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"περὶ διπλῆς κρίσεως","severity":"info","text":"The phrase 'concerning a twofold judgment' likely refers to Zechariah's visions of two eschatological judgments, one for nations and one for Israel, a distinctive motif in this recension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀλληλούϊα Ἀγγαίου καὶ Ζαχαρίου","severity":"info","text":"The final note linking Haggai and Zechariah to Davidic psalms of praise (Alleluia) reflects later liturgical association, possibly from the Septuagint psalm titles.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐκλειπὼν ἐτάφη σύνεγγυς Ἀγγαίου","severity":"caution","text":"The phrase 'having departed he was buried near Haggai' is ambiguous: it may mean he died and was buried, or that his body was moved. The Greek participle ἐκλειπών is rare.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Zechariah is conflated with the father of John the Baptist in some traditions; the text does not clarify which Zechariah is meant.","The phrase 'concerning a twofold judgment' is not explained; it may refer to two separate eschatological judgments or to a double aspect of a single judgment."],"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":22,"ref":"p22","source":"ιϛʹ. Μαλαχίας. Οὗτος μετὰ τὴν ἐπιστροφὴν τίκτεται ἐν Σωφᾷ καὶ ἔτι πάνυ νέος καλὸν βίον ἔσχηκε. Καὶ ἐπειδὴ πᾶς ὁ λαὸς ἐτίμα αὐτὸν ὡς ὅσιον καὶ πρᾷον, ἐκάλεσεν αὐτὸν Μαλαχί, ὃ ἑρμηνεύεται ἄγγελος· ἦν γὰρ καὶ τῷ ἰδεῖν εὐπρεπής. Ἀλλὰ καὶ ὅσα εἶπεν αὐτὸς ἐν προφητείᾳ, αὐτῇ τῇ ἡμέρᾳ ὀφθεὶς ἄγγελος θεοῦ ἐπεδευτέρωσεν, ὡς ἐγένετο ἐν ἡμέραις ἀναρχίας ὡς γέγραπται ἐν Σφαρφωτίμ, τουτέστιν ἐν βίβλῳ κριτῶν. Καὶ ἔτι νέος προσετέθη πρὸς τοὺς πατέρας αὐτοῦ ἐν ἀγρῷ αὐτοῦ.","english":"16. Malachias. He was born after the return in Sopha, and while still very young he lived a good life. And since all the people honored him as holy and gentle, they called him Malachi, which is interpreted as \"angel\"; for he was also comely in appearance. Moreover, whatever he himself said in prophecy, on that same day an angel of God, appearing, confirmed it, as happened in the days of anarchy, as is written in Spharphothim, that is, in the book of Judges. And while still young, he was added to his fathers in his own field.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μαλαχί","severity":"info","text":"The name Malachi is interpreted as 'angel' (ἄγγελος), reflecting a folk etymology that connects the prophet's name to the Greek word for messenger.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σφαρφωτίμ","severity":"info","text":"Spharphothim is a transliteration of the Hebrew phrase 'Sifrei Shofetim' (ספרי שופטים), meaning 'book of Judges', indicating a Hebrew source or tradition behind the Greek text.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν βίβλῳ κριτῶν","severity":"info","text":"The reference to the 'book of Judges' (βίβλῳ κριτῶν) alludes to the biblical Book of Judges, though the specific event of an angel confirming prophecy is not directly found there.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"μετὰ τὴν ἐπιστροφήν","severity":"info","text":"The phrase 'after the return' (μετὰ τὴν ἐπιστροφήν) likely refers to the return from the Babylonian exile, placing Malachi's birth in the post-exilic period.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἐπεδευτέρωσεν","severity":"info","text":"The verb 'confirmed' (ἐπεδευτέρωσεν) suggests a tradition that an angel would verify Malachi's prophecies, a motif that may reflect later hagiographic embellishment.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Sopha' (Σωφᾷ) is not clearly identified; it may be a variant of 'Sephar' or another place name.","The phrase 'days of anarchy' (ἡμέραις ἀναρχίας) is ambiguous, possibly referring to a period without a king or during the intertestamental period."],"confidence":"high","notes":[]},{"i":23,"ref":"p23","source":"ιζʹ. 17.col.a. Ναθὰν προφήτης Δαυὶδ ἦν ἐκ Γαβᾶ καὶ αὐτὸς ἦν ὁ διδάξας αὐτὸν νόμον κυρίου καὶ εἶδεν, ὅτι Δαυὶδ ἐν τῇ Βηρσαβεὲ παραβήσεται καὶ σπεύδοντα ἐλθεῖν ἀγγεῖλαι αὐτῷ ἐνεπόδισεν ὁ Βελίαρ, ὅτι κατὰ τὴν ὁδὸν εὗρε νεκρὸνκείμενονγυμνὸνἐέσφαγμένον· καὶ ἐπέμεινεν ἐκεῖ καὶ τῇ νυκτὶ ἐκείνῃ ἔγνω, ὅτι ἐποίησε τὴν ἁμαρτίαν. Καὶ ὑπέστρεψε πενθῶν καὶ ὡς ἀνεῖλε τὸν ἄνδρα αὐτῆς, ἔπεμψε κύριος ἐλέγξαι αὐτόν· καὶ αὐτὸς πάνυ γηράσας ἀπέθανε καὶ ἐτάφη εἰς τὴν γῆν αὐτοῦ. 17.col.b. Ναθὰν ὁ προφήτης τοῦ Δαυὶδ ἐκ φυλῆς ἱερωσύνης ἦν. Ἐγεννήθη δὲ ἐν Γαβαῷ καὶ αὐτὸς ἐδίδαξε τὸν Δαυὶδ νόμον κυρίου· καὶ γνοὺς ὅτι ἐν Βηρσαβεὲ παραβήσεται ὁ Δαυίδ, ἔσπευσε τοῦ ἐλθεῖν καὶ ἀναγγεῖλαι αὐτῷ, ὥστε φυλάξασθαι ἀπὸ τῆς ἀνομίας. Καὶ ἐνεπόδισεν αὐτὸν ὁ Βελίαρ. Ἐρχόμενος γὰρ εἰς Ἱερουσαλὴμ εὗρε νεκρὸν ἐσφαγμένον παρεσκευασμένον γυμνὸν καὶ ἀποδυσάμενος τὴν στολὴν καὶ περιβαλὼν αὐτῷ ἐπέμεινεν ἐκεῖ θέλων θάψαι τὸν νεκρόν· καὶ μὴ φθάσας ἐλθεῖν πρὸς Δαυὶδ τῇ νυκτὶ ἐκείνῃ, ἐποίησε τὴν ἀνομίαν. Καὶ γνοὺς τῷ πνεύματι ὁ ὅσιος, ὑπέστρεψε πενθῶν πάσας τὰς ἡμέρας, καὶ ὅτε ἀνεῖλε τὸν ἄνδρα αὐτῆς, ἀπέστειλεν αὐτὸν ὁ θεὸς ἐλέγξαι τὸν Δαυίδ, ἐπειδὴ γὰρ ἔβλεπεν ὁ θεὸς πενθοῦντα τὸν Ναθάν· ἔλεγε γάρ, ὅτι δι᾽ ἐμοῦ γέγονεν ἡ ἀσέβεια αὕτη. Καὶ προσέσχεν ὁ κύριος ἐπὶ τὸν στεναγμὸν αὐτοῦ· καὶ εἶπε πρὸς αὐτόν· ἐπειδὴ διὰ σοῦ νομίζεις γεγενῆσθαι τὸ τραῦμα, διὰ σοῦ καὶ ἡ θεραπεία γενήσεται. Ἀπελθὼν οὖν ἤλεγξεν αὐτὸν ἐπὶ κεκρυμμένοιςκαὶἐποίησεναὐτός, καθὼς ἐνετείλατο αὐτῷ ὁ κύριος.","english":"17. Nathan the prophet of David was from Gaba, and he it was 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, because along the way he found a dead man lying naked and slain. And he remained there, and on that night he knew that he had committed the sin. And he returned mourning, and when he had slain her husband, the Lord sent him to rebuke him. And he died at a very great age and was buried in his own land. 17. Nathan the prophet of David was of the priestly tribe. He was born in Gabaon, and he it was who taught David the law of the Lord. And knowing that David would transgress with Bathsheba, he hastened to go and announce it to him, so that he might guard himself from the lawlessness. And Beliar hindered him. For as he was coming to Jerusalem, he found a dead man slain, lying naked and prepared, and taking off his own garment and covering him, he remained there, wishing to bury the dead man. And not having arrived in time to go to David on that night, he committed the lawlessness. And knowing by the Spirit, the holy man returned mourning all his days, and when he had slain her husband, God sent him to rebuke David, for God saw Nathan mourning. For he said, \"This impiety has happened through me.\" And the Lord heeded his groaning and said to him, \"Since you think the wound has come about through you, through you also the healing will come.\" So he went and rebuked him concerning hidden things, and he did as the Lord commanded him.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Beliar is a Greek form of the Hebrew Belial, used in Jewish and Christian literature as a name for Satan or a demonic figure. Here it personifies the hindrance of Nathan's mission.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βηρσαβεέ","severity":"info","text":"Bathsheba (Greek Βηρσαβεέ) is the wife of Uriah the Hittite, with whom David committed adultery (2 Samuel 11). The narrative assumes the biblical account.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γαβαῷ","severity":"info","text":"Gabaon (Greek Γαβαῷ) is Gibeon, a city in the territory of Benjamin, mentioned in the Hebrew Bible as a priestly city. The variant 'Gaba' in the first recension may reflect textual corruption.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"17.col.a ... 17.col.b","severity":"info","text":"The passage contains two distinct recensions of Nathan's entry, marked col.a and col.b. The second expands the first with details (e.g., Nathan's priestly tribe, the garment covering the corpse, divine dialogue).","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ναθὰν προφήτης","severity":"info","text":"Nathan's role as David's teacher and rebuker is elaborated in later Jewish and Christian tradition, e.g., in Josephus (Ant. 7.7.4) and patristic commentaries. This text amplifies his prophetic authority.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐπὶ κεκρυμμένοις","severity":"caution","text":"The phrase 'concerning hidden things' (ἐπὶ κεκρυμμένοις) is ambiguous: it may refer to David's secret sin or to Nathan's prophetic insight. The translation 'hidden things' is a plausible but not certain rendering.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the two recensions (col.a and col.b) is unclear: they may represent different manuscript traditions or a single author's revision. The location 'Gaba' vs. 'Gabaon' may reflect scribal variation or distinct place names."],"confidence":"high","notes":[]},{"i":24,"ref":"p24","source":"Οὗτος οὖν εἰς βαθὺ γῆρας ἐλάσας καὶ ἐν πολλῇ ἀγαθῇ ἐκοιμήθη ἐν εἰρήνῃ.","english":"Thus, having advanced to a deep old age and in great goodness, he fell asleep in peace.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"εἰς βαθὺ γῆρας ἐλάσας","severity":"info","text":"The phrase 'having advanced to a deep old age' is a conventional hagiographic formula indicating a long and virtuous life, typical of summary death notices in this collection.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἐκοιμήθη","severity":"info","text":"The verb 'ἐκοιμήθη' (he fell asleep) is a standard euphemism for death in Christian Greek, reflecting the belief in death as a temporary sleep before resurrection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος οὖν","severity":"info","text":"The connective 'Οὗτος οὖν' (Thus) marks the conclusion of Nathan's narrative, transitioning from the preceding story of his encounter with Beliar to a summary of his peaceful end.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"ἐν πολλῇ ἀγαθῇ","severity":"info","text":"The phrase 'in great goodness' is a moralizing addition typical of the Byzantine redaction of the Vitae Prophetarum, emphasizing the prophet's virtue rather than his prophetic role.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek 'ἐν πολλῇ ἀγαθῇ' is ambiguous: it could mean 'in great goodness' (moral state) or 'in great prosperity' (material well-being); the context of a peaceful death favors the moral reading."],"confidence":"high","notes":[]},{"i":25,"ref":"p25","source":"ιηʹ. 18.col.a. Ἀχία ἀπὸ Σηλώμ, ὅπου ἦν ἡ σκηνὴ τὸ παλαιὸν ἐκ πόλεως Ἠλί. Οὗτος εἶπε περὶ Σολομών, ὅτι προσκρούσει κυρίῳ· καὶ ἤλεγξε τὸν Ἱεροβοάμ, ὅτι δόλῳ πορεύσεται μετὰ κυρίου· εἶδε ζεῦγος βοῶν πατοῦν τὸν λαὸν καὶ κατὰ τῶν ἱερέων ἐπιτρέχον· προεῖπε καὶ τῷ Σολομῶντι, ὅτι αἱ γυναῖκες αὐτὸν ἐκστήσουσι καὶ πᾶν τὸ γένος αὐτοῦ· καὶ ἀπέθανε καὶ ἐτάφη σύνεγγυς τῆς δρυὸς Σηλώμ. \n 18.col.b. Σηλὼμ ὁ καὶ Ἠλεί, ἔνθα ἦν καὶ ἡ σκηνὴ τὸ πάλαι. Σηλὼμ δὲ ἐκαλεῖτο ὁ Ἠλεί· ἐν ἀρχῇ τῆς ἱερωσύνης προεφήτευσε περὶ Σολομῶντος, ὅτι προσκρούσει διὰ τὰς γυναῖκας· ὅτι γυναῖκες ἐκστήσουσι καὶ διαστρέψουσιν αὐτὸν ἀπὸ κυρίου καὶ ἅπαν τὸ γένος αὐτοῦ· καὶ περὶ τοῦ Ἱεροβοὰμ εἶπεν, ὅτι δόλῳ πορεύσεται μετὰ κυρίου καὶ μετὰ Ἰσραήλ· εἶδε ζεῦγος βοῶν θηλείων καταπατοῦν τὸν λαὸν καὶ κατὰ τῶν ἱερέων ἐπιτρέχον· καὶ ὅτι παραβήσεται Σολομὼν τὸν νόμον τοῦ ὑψίστου· ταῦτα προεῖπεν Ἠλεὶ πρὸς τοὺς υἱοὺς αὐτοὺς ἱερατεῦσαι. Καὶ οὗτος ὁ προφήτης αὐτὸς ἀπέθανεν ἐν γήρει βαθυτάτῳ οὐκ ἀγαθῶς.","english":"18. Achia from Shiloh, where the tabernacle was formerly, from the city of Eli. This one spoke concerning Solomon, that he would offend the Lord; and he reproved Jeroboam, that he would proceed with guile against the Lord; he saw a yoke of oxen trampling the people and rushing against the priests; he also foretold to Solomon that women would drive him out of his senses and his entire lineage; and he died and was buried near the oak of Shiloh. Shiloh, which is also Eli, where the tabernacle was formerly. Shiloh was called Eli; at the beginning of his priesthood he prophesied concerning Solomon, that he would offend because of women; that women would drive him out of his senses and pervert him from the Lord and his entire lineage; and concerning Jeroboam he said that he would proceed with guile against the Lord and against Israel; he saw a yoke of female oxen trampling the people and rushing against the priests; and that Solomon would transgress the law of the Most High; these things Eli foretold to his sons to serve as priests. And this prophet himself died in extreme old age, not well.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀχία","severity":"info","text":"Achia is the Greek form of the Hebrew name Ahijah, the prophet from Shiloh in 1 Kings 11–14.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σηλώμ","severity":"info","text":"Shiloh was the religious center of Israel before Jerusalem, housing the tabernacle and the ark; the site is associated with Eli and Samuel in 1 Samuel 1–4.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ζεῦγος βοῶν πατοῦν τὸν λαὸν","severity":"info","text":"The vision of oxen trampling the people echoes 1 Kings 13:20–22, where Ahijah’s symbolic act with a garment and oxen foretells the division of the kingdom.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"18.col.a … 18.col.b","severity":"info","text":"The passage contains two parallel accounts (col.a and col.b) of the same prophet, with col.b identifying Shiloh as Eli and adding details about Eli’s sons and the manner of death.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"οὐκ ἀγαθῶς","severity":"caution","text":"The phrase 'not well' (οὐκ ἀγαθῶς) in col.b contradicts the peaceful death in col.a and the previous passage; it may reflect a textual corruption or a variant tradition about Eli’s death (cf. 1 Samuel 4:18).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"προεφήτευσε περὶ Σολομῶντος","severity":"info","text":"Ahijah’s prophecy about Solomon’s apostasy due to women is not in the Hebrew Bible but appears in later Jewish and Christian traditions, e.g., in the Vitae Prophetarum and patristic sources.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the two columns (col.a and col.b) is unclear: they may be variant traditions or a single account with a gloss. The identification of Shiloh with Eli is also ambiguous, as Eli is a person, not a place, in the biblical narrative."],"confidence":"medium","notes":[]},{"i":26,"ref":"p26","source":"ιθʹ. Ἰωὰδ ἐκ τῆς Σαμαρείμ. Οὗτός ἐστιν, ὃν ἐπάταξεν ὁ λέων καὶ ἀπέθανεν, ὅτε ἤλεγξε τὸν Ἱεροβοὰμ ἐπι ταῖς δαμάλεσι· καὶ ἐτάφη ἐν Βεθὴλ σύνεγγυς τοῦ ψευδοπροφήτου τοῦ πλανήσαντος αὐτόν.","english":"19. Ioad from Samareim. This is the one whom a lion struck and killed, when he reproved Jeroboam concerning the heifers; and he was buried in Bethel near the false prophet who had led him astray.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἰωὰδ","severity":"info","text":"The name Ioad (Ἰωὰδ) is a Greek transcription of a Hebrew name, likely Jehoiada or Joash, but the figure is otherwise unattested in biblical or known apocryphal sources.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Σαμαρείμ","severity":"info","text":"Samareim (Σαμαρείμ) is a variant spelling of Samaria, the capital of the northern kingdom of Israel; the form may reflect a local or manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"δαμάλεσι","severity":"info","text":"The heifers (δαμάλεσι) recall the golden calves set up by Jeroboam I at Bethel and Dan (1 Kings 12:28–30), which the prophet reproved.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ψευδοπροφήτου","severity":"info","text":"The false prophet (ψευδοπροφήτου) who led Ioad astray is not named in the Vitae; the motif of a prophet deceived by a rival appears in later hagiographic expansions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἰωὰδ ἐκ τῆς Σαμαρείμ","severity":"info","text":"The entry follows the standard Vitae pattern: name with provenance, a brief narrative of death, and burial location.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἰωὰδ","severity":"info","text":"This figure is not included in the canonical lists of prophets; the Vitae here preserves a tradition otherwise lost or marginal.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of Ioad is uncertain; the name may conflate Jehoiada (2 Kings 11) with an otherwise unknown northern prophet.","The false prophet who led him astray is unnamed, leaving the narrative incomplete."],"confidence":"medium","notes":[]},{"i":27,"ref":"p27","source":"κʹ. Ἀζαρίας ἐκ γῆς Συβαθά, ὃς ἐπέστρεψεν ἐξ Ἰσραὴλ τὴν αἰχμαλωσίαν Ἰούδα· καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ.","english":"20. Azarias from the land of Sybatha, who turned back from Israel the captivity of Judah; and when he died he was buried in his own field.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Ἀζαρίας","severity":"info","text":"Azarias is the Greek form of the Hebrew name Azariah, meaning 'Yahweh has helped.' The figure is otherwise unknown in biblical or extra-biblical tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Συβαθά","severity":"info","text":"The toponym 'Sybatha' is unattested elsewhere; it may be a corruption or a variant of a place name in the northern kingdom of Israel.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐπέστρεψεν ἐξ Ἰσραὴλ τὴν αἰχμαλωσίαν Ἰούδα","severity":"info","text":"This phrase likely refers to the return of Judean captives from the northern kingdom of Israel, possibly during the reign of King Asa or Jehoshaphat, though no biblical account records such an event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κʹ","severity":"info","text":"The passage is numbered 20 in a series of prophet vitae, following the pattern of the work. The previous entry (19) concerns Ioad from Samareim.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἀζαρίας","severity":"caution","text":"The identity of this Azarias is uncertain; he is not among the canonical minor or major prophets, and the narrative may be a later invention or a confusion with another biblical figure.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The place name 'Sybatha' is obscure and may be a textual corruption.","The historical event of turning back the captivity of Judah from Israel is not attested in the Hebrew Bible or other sources."],"confidence":"medium","notes":[]},{"i":28,"ref":"p28","source":"καʹ. Ἠλίας Θεσβίτης ἐκ γῆς Ἀράβων, φυλῆς Ἀαρών, οἰκῶν ἐν Γαλαάδ, ὅτι ἡ Θέσβις δόμα ἦν τοῖς ἱερεῦσιν. Ὅτε εἶχε τεχθῆναι, εἶδε Σοβαχὰ ὁ πατὴρ αὐτοῦ, ὅτι ἄνδρες λευκοφανεῖς αὐτὸν προσηγόρευον, καὶ ὅτι ἐν πυρὶ αὐτὸν ἐσπαργάνουν, καὶ φλόγα πυρὸς ἐδίδουν αὐτῷ φαγεῖν καὶ ἐλθὼν ἀνήγγειλεν ἐν Ἱερουσαλὴμ καὶ εἶπεν αὐτῷ ὁ χρησμός· μὴ δειλιάσῃς· ἔσται γὰρ ἡ οἴκησις αὐτοῦ φῶς καὶ ὁ λόγος αὐτοῦ ἀπόφασις καὶ κρινεῖ τὸν Ἰσραήλ. Τὰ δὲ σημεῖα ἃ ἐποίησεν, εἰσὶ ταῦτα· ηὔξατο Ἠλίας καὶ οὐκ ἔβρεξεν ἐπὶ ἔτη τρία καὶ πάλιν ηὔξατο μετὰ τρία ἔτη καὶ γέγονε πολὺς ὑετός· ἐν Σαρεφθοῖς τῆς Σιδωνίας ἐποίησε διὰ ῥήματος κυρίου τὴν ὑδρίαν τῆς χήρας μὴ ἐκλεῖψαι καὶ τὴν καψάκην τοῦ ἐλαίου μὴ ἐλαττωθῆναι· τὸν υἱὸν αὐτῆς ἀποθανόντα ἤγειρεν ὁ θεὸς ἐκ νεκρῶν εὐξαμένου αὐτοῦ. Προβλήματος γενομένου παρ᾽ αὐτοῦ καὶ τῶν προφητῶν τοῦ Βάαλ, τίς ἂν εἴη ὁ ἀληθινὸς καὶ ὄντως θεός, ᾕρησε γενέσθαι θυσίαν παρά τε αὐτοῦ κἀκείνων καὶ μὴ ὑποθεῖναι πῦρ, ἀλλ᾽ ἕκαστον εὔξασθαι καὶ τὸν ἐπακούοντα αὐτὸν εἶναι θεόν. Οἱ μὲν οὖν τοῦ Βάαλ ηὔχοντο καὶ κατετέμνοντο ἕως ὥρας ἐνάτης καὶ οὐδεὶς αὐτοῖς ἐπήκουεν· ὁ δὲ Ἠλίας καὶ ὕδατος πολλοῦ πληρώσας τὸν τόπον, ἔνθα καὶ εὐθὺς ἐπέπεσε πῦρ καὶ ἀνήἦν τὴν θυσίαν, καὶ τὸ ὕδωρ ἐξέλειπεν· καὶ πάντες τὸν μὲν θεὸν εὐλόγησαν, τοὺς δὲ τοῦ Βάαλ ἀνεῖλον ὄντας τετρακοσίους πεντήκοντα. Τῷ βασιλεῖ Ὀζίᾳ ἀποστείλαντι μαντεύσασθαι παρὰ εἰδώλων προεφήτευσε θάνατον καὶ ἀπέθανεν.","english":"21. Elijah the Thesbite, from the land of the Arabs, of the tribe of Aaron, dwelling in Galaad, because Thesbis was a gift to the priests. When he was about to be born, his father Sobacha saw that men in white were greeting him, and that they were swaddling him in fire, and giving him a flame of fire to eat; and going he reported it in Jerusalem, and the oracle said to him: Do not be afraid; for his dwelling shall be light, and his word a decree, and he shall judge Israel. The signs which he performed are these: Elijah prayed, and it did not rain for three years; and again he prayed after three years, and there was much rain. In Sarephtha of Sidonia, by the word of the Lord, he caused the widow's jar not to fail and the flask of oil not to diminish; her son who had died, God raised from the dead at his prayer. When a problem was posed by him and the prophets of Baal, as to who might be the true and real God, he chose that a sacrifice be made by him and by them, and that no fire be placed under it, but that each should pray, and the one who answered be God. So the prophets of Baal prayed and cut themselves until the ninth hour, and no one answered them; but Elijah filled the place with much water, and immediately fire fell and consumed the sacrifice, and the water disappeared; and all blessed God, and they slew the prophets of Baal, who were four hundred and fifty. To King Uzziah, who sent to consult idols, he prophesied death, and he died.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Θεσβίτης","severity":"info","text":"The epithet 'Thesbite' links Elijah to the town of Thesbis (Θέσβις), here explained as a gift (δόμα) to the priests, a detail not in the biblical account.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοβαχὰ","severity":"info","text":"The name Sobacha for Elijah's father is non-biblical; the Hebrew Bible names him as no one (Elijah's parentage is unrecorded). This reflects haggadic expansion.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Σαρεφθοῖς","severity":"info","text":"The miracle at Sarephtha (biblical Zarephath) of the widow's jar and oil and the raising of her son expands on 1 Kings 17:8–24, where only the jar and oil are mentioned.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τετρακοσίους πεντήκοντα","severity":"info","text":"The number 450 prophets of Baal slain matches the LXX account (1 Kings 18:19, 22) but differs from the MT's 450; the detail of self-cutting is unique to this tradition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ὀζίᾳ","severity":"caution","text":"King Uzziah (Azariah) is anachronistic here; Elijah's biblical interactions are with Ahab and Ahaziah. This may reflect confusion with the prophet Oded or a later tradition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Τὰ δὲ σημεῖα","severity":"info","text":"The phrase 'The signs which he performed' introduces a catalogue of miracles, a common structural device in the Vitae Prophetarum to organize post-biblical wonder stories.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the oracle' (ὁ χρησμός) in Jerusalem is unspecified; it may refer to a priestly or prophetic figure.","The location 'Galaad' (Γαλαάδ) is ambiguous; it could be Gilead or a place in Arabia."],"confidence":"high","notes":[]},{"i":29,"ref":"p29","source":"Δύο πεντηκοντάρχων ἀποσταλέντων ἐπ᾽ αὐτὸν παρὰ χοζίου τοῦ βασιλέως Ἰσραὴλ ἐπεκαλέσατο τὸν κύριον καὶ πῦρ ἀπ᾽ οὐρανοῦ κατέβη κἀκείνους ἀνήλωσε τὸ πῦρ ἐκ προστάγματος κυρίου. Κόρακες ἔφερον αὐτῷ ἄρτους τὸ πρωΐ, δείλης δὲ κρέα· τῇ μηλωτῇ ἐπάταξε τὸν Ἰορδάνην καὶ διῃρέθη καὶ διέβησαν ξηρῷ τῷ ποδὶ, αὐτός τε καὶ Ἐλισαῖος· τὸ τελευταῖον ἀνελήφθη ἄρματι πυρός.","english":"Two commanders of fifty men were sent against him by Ahaziah, the king of Israel. He called upon the Lord, and fire came down from heaven and consumed them, by the command of the Lord. Ravens brought him bread in the morning and meat in the evening. He struck the Jordan with his sheepskin, and it was divided, and they crossed on dry foot, both he and Elisha. Finally, he was taken up in a fiery chariot.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"πεντηκοντάρχων","severity":"info","text":"The term πεντηκοντάρχων denotes commanders of fifty men, a military rank found in Hellenistic and Roman contexts, not in the Hebrew Bible.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"πῦρ ἀπ᾽ οὐρανοῦ κατέβη","severity":"info","text":"The motif of fire from heaven consuming soldiers sent by Ahaziah echoes 2 Kings 1:10-12, where Elijah calls down fire on the captains of Ahaziah.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κόρακες ἔφερον αὐτῷ ἄρτους","severity":"info","text":"Ravens bringing food to Elijah is a hagiographic expansion; in 1 Kings 17:6 ravens bring him bread, but the addition of meat in the evening is unique to this tradition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"τῇ μηλωτῇ ἐπάταξε τὸν Ἰορδάνην","severity":"info","text":"The striking of the Jordan with a sheepskin (μηλωτή) to part the waters parallels the miracle of Elijah and Elisha at the Jordan in 2 Kings 2:8, though there Elijah uses his mantle.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνελήφθη ἄρματι πυρός","severity":"info","text":"Elijah's assumption in a fiery chariot is a common motif in Jewish and Christian tradition, based on 2 Kings 2:11, and is elaborated in later apocrypha and patristic texts.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the two commanders (πεντηκοντάρχων) is not specified in the biblical account; the text may conflate or expand the narrative from 2 Kings 1.","The sheepskin (μηλωτή) is a distinctive detail not found in the Masoretic text; its significance is unclear."],"confidence":"high","notes":[]},{"i":30,"ref":"p30","source":"κβʹ. Ἐλισαῖος ἦν ἐξ Ἀβελμαοὺλ γῆς τοῦ Ῥουβήν· καὶ ἐπὶ τούτου γέγονε τέρας, ὅτι, ἡνίκα ἐτέχθη ἐν Γαλγάλοις ἡ δάμαλις ἡ χρυσῆ ὀξὺν ἐβόησεν, ὥστε ἀκουσθῆναι εἰς ερουσαλήμ· καὶ εἶπεν ὁ ἱερεὺς διὰ τῶν δήλων, ὅτι προφήτης ἐτέχθη Ἰσραήλ, ὅς καθελεῖ τὰ γλυπτὰ αὐτῶν καὶ τὰ χωνευτά· καὶ θανὼν ἐτάφη ἐν Σαμαρείᾳ. Τὰ δὲ σημεῖα, ἃ ἐποίησεν, εἰσὶ ταῦτα· ἐπάταξε καὶ αὐτὸς τὸν Ἰορδάνην τῇ μηλωτῇ τῇ Ἠλίου καὶ διῃρέθη τὸ ὕδωρ καὶ διέβη καὶ αὐτὸς ξηρῷ τῷ ποδί· τὰ ὕδατα ἐν Ἰεριχὼ πονηρὰ ἦν καὶ ἄγονα· καὶ ἀκούσας παρὰ τῶν τῆς πόλεως ἐπεκαλέσατο τὸν θεὸν καὶ εἶπεν· ἴαμαι τὰ ὕδατα ταῦτα καὶ οὐκ ἔσται ἔτι ἐκεῖθεν θάνατος καὶ ἀτεκνουμένη· καὶ ἰάθησαν τὰ ὕδατα ἕως τῆς ἡμέρας ταύτης. Παίδων ἀτακούντων κατ᾽ αὐτοῦ κατηράσατο ἐν αὐτοῖς καὶ ἐξέλθουσαι δύο ἄρκοι ἐνέῤῥηξαν ἐξ αὐτῶν μβʹ. Γυνὴ προφήτου τελευτήσαντος ὀχλουμένη ὑπὸ δανιστῶν καὶ μὴ ἔχουσα ἀποδοῦναι προσῆλθε τῷ Ἐλισαίῳ, καὶ ἐνετείλατο αὐτῇ συναγαγεῖν ἀγγεῖα καινά, ὅσα δύναται, καὶ τὸ ἔχον ὀλίγιστον ἔλαιον ἐκκενοῦν εἰς αὐτά, ἕως ἀποσχῇ τὰ ἀγγεῖα· καὶ τοῦτο ποιήσασα ἐπλήρωσε τὰ ἀγγεῖα καὶ ἀποδέδωκε τοῖς δανισταῖς καὶ τὸ περισσεῦον ἔσχεν εἰς διατροφὴν τῶν παιδίων. Εἰς Σουμὰν ἀπελθὼν ἔμεινε παρά τινι γυναικὶ καὶ μὴ ποιοῦσαν αὐτὴν παιδίον, ἐπιθυμοῦσαν δὲ σχεῖν εὐξάμενος πεποίηκε συλλαβεῖν καὶ τεκεῖν· εἶτα ἀποθανόντα τὸν παῖδα εὐξάμενος πάλιν ἤγειρεν ἐκ νεκρῶν.","english":"22. Elisha was from Abel-meholah in the land of Reuben. A portent occurred concerning him: when he was born in Gilgal, the golden heifer bellowed loudly, so that it was heard in Jerusalem. And the priest said through the Urim and Thummim that a prophet had been born to Israel who would destroy their carved images and molten images. And having died, he was buried in Samaria. The signs which he performed are these: he also struck the Jordan with Elijah’s sheepskin cloak, and the water was divided, and he himself crossed on dry foot. The waters in Jericho were bad and barren. And having heard from the people of the city, he called upon God and said, “I heal these waters, and from that place there will no longer be death and childlessness.” And the waters were healed until this day. When children were disobedient toward him, he cursed them, and two bears came out and tore apart forty-two of them. A prophet’s wife, whose husband had died, was harassed by creditors and, having no means to repay, came to Elisha. He instructed her to gather as many new vessels as she could and to pour the oil, which was very little, into them until the vessels were full. Having done this, she filled the vessels, repaid the creditors, and had the surplus for the sustenance of her children. Going to Shunem, he stayed with a certain woman. She was not bearing a child but desired to have one. He prayed and caused her to conceive and give birth. Then, when the child died, he prayed again and raised him from the dead.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀβελμαοὺλ","severity":"info","text":"Abel-meholah is the traditional birthplace of Elisha, located in the territory of Reuben east of the Jordan.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"δήλων","severity":"info","text":"The phrase διὰ τῶν δήλων refers to the Urim and Thummim, the oracular objects used by the high priest to discern divine will.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἐλισαῖος","severity":"info","text":"The golden heifer bellowing at Elisha's birth is not in the biblical account (2 Kgs 2–13) but is a haggadic expansion found in later Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἐλισαῖος","severity":"info","text":"Elisha striking the Jordan with Elijah's sheepskin (μηλωτῇ) mirrors the earlier miracle of Elijah dividing the Jordan (cf. 2 Kgs 2:8, though there Elijah uses his mantle).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἐλισαῖος","severity":"info","text":"The story of Elisha healing the waters of Jericho and the resurrection of the Shunammite's child are not in the Hebrew Bible but appear in later Vitae Prophetarum traditions, reflecting hagiographic embellishment.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐλισαῖος","severity":"caution","text":"The number of children killed by bears (μβʹ = 42) is textually secure but the episode of cursing disobedient children is unparalleled in canonical scripture and may reflect a scribal or oral expansion.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'golden heifer' (δάμαλις ἡ χρυσῆ) may refer to a cultic object or a legendary animal; its location in Gilgal is ambiguous.","The healing of the waters of Jericho is not dated; 'until this day' may be a literary formula rather than a historical claim."],"confidence":"high","notes":[]},{"i":31,"ref":"p31","source":"Εἰς Γάλγαλα ἐλθὼν κατήχθη παρὰ τοῖς υἱοῖς τῶν προφητῶν καὶ ἑψεθέντος προσφαγίου καὶ θανατικῆς βοτάνης συνεψεθείσης τῷ προσφαγίῳ καὶ παρ᾽ ὀλίγον κινδυνευόντων πάντων πεποίηκεν ἀβλαβὲς καὶ ἡδὺ τὸ βρῶμα· τῶν υἱῶν τῶν προφητῶν κοπτόντων ξύλα παρὰ τὸν ορδάνην ἐξέπεσε τὸ δρέπανον καὶ κατεποντίσθη· ὁ δὲ Eλσσαῖος εὐχόμενος πεποίηκεν ἐπιπολάσαι τὸ δρέπανον. Ναιμᾶν ὁ Σύρος δι᾽ αὐτοῦ ἐκαθερίσθη ἀπὸ τῆς λέπρας. Τὸν παῖδα αὐτοῦ Ἐλισαῖος λεγόμενον Γιεζεί, ἀπελθόντα κρύφα παρὰ γνώμην αὐτοῦ πρὸς Ναιμᾶν καὶ αἰτήσαντα ἀργύριον, ὕστερον ἐλθόντα καὶ ἀρνούμενον ἤλεγξε καὶ κατηράσατο αὐτὸν καὶ γέγονε λεπρός. Βασιλέως Συρίας πολεμοῦντος τὸν Ἰσραὴλ ἠσφαλίζετο τὸν βασιλέα Ἰσραὴλ ἀπαγγέλλων αὐτῷ τὰς σκέψεις τοῦ ἐχθροῦ· τοῦτο μαθὼν ὁ βασιλεὺς Συρίας πέμπει δύναμιν ἀγαγεῖν τὸν προφήτην· ὁ δὲ εὐξάμενος πεποίηκεν αὐτοὺς καταχθῆναι ἀορασίᾳ καὶ ἀπήγαγεν εἰς Σαμαρείαν παρὰ τοὺς ἐχθρούς, ἀβλαβεῖς τε αὐτοὺς φυλάξας διέσωσε καὶ ἔθρεψεν· τοῦτο μαθὼν ὁ βασιλεὺς Συρίας ἐπαύσατο τοῦ πολεμεῖν. Μετὰ θάνατον Ἐλισαίου ἀποθανών τις καὶ θαπτόμενος ἐῤῥίφη ἐπὶ τὰ ὀστᾶ αὐτοῦ καὶ μόνον ὡς ἥψατο τῶν ὀστέων τοῦ Ἐλισαίου, ὁ νεκρὸς εὐθὺς ἀνέζησεν.","english":"When he came to Gilgal, he was received among the sons of the prophets. When a meat dish was boiled and a deadly herb was boiled together with the meat, and all were in danger, he made the food harmless and pleasant. When the sons of the prophets were cutting wood by the Jordan, the sickle fell out and sank; and Elisha, praying, made the sickle float. Naaman the Syrian was cleansed of his leprosy through him. His servant Elisha, called Gehazi, who went secretly against his will to Naaman and asked for silver, later came and denied it; he convicted him and cursed him, and he became a leper. When the king of Syria was warring against Israel, he secured the king of Israel by reporting to him the plans of the enemy. When the king of Syria learned this, he sent a force to bring the prophet; but Elisha, praying, made them overtaken by blindness, and he led them to Samaria to the enemies, and keeping them unharmed, he saved and fed them. When the king of Syria learned this, he ceased from war. After the death of Elisha, a certain man died and, while being buried, was thrown upon his bones; and as soon as he touched the bones of Elisha, the dead man immediately revived.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Γάλγαλα","severity":"info","text":"Gilgal is a site in the Jordan Valley associated with Israel's early settlement and prophetic activity; here it is the setting for Elisha's first miracle in this account.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ναιμᾶν ὁ Σύρος","severity":"info","text":"The healing of Naaman the Syrian from leprosy is narrated in 2 Kings 5, where Elisha instructs him to bathe in the Jordan.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Γιεζεί","severity":"info","text":"Gehazi's punishment with leprosy after taking Naaman's silver is recounted in 2 Kings 5:20-27, where Elisha curses him.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ἀορασίᾳ","severity":"info","text":"The blinding of the Syrian force parallels 2 Kings 6:8-23, where Elisha strikes the Arameans with blindness and leads them to Samaria.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἀνέζησεν","severity":"info","text":"The revival of a dead man by contact with Elisha's bones is not in the biblical account (2 Kings 13:20-21) but appears in later hagiography, reflecting relic veneration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἑψεθέντος","severity":"caution","text":"The Greek text has ἑψεθέντος (boiled) but the syntax is awkward; the English draft smooths it by treating the participle as part of a genitive absolute, which is plausible but not certain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τῶν υἱῶν τῶν προφητῶν' could refer to the 'sons of the prophets' as a guild or to literal sons; the context suggests a prophetic school.","The identity of the 'certain man' revived by Elisha's bones is unspecified; the text may assume a known tradition."],"confidence":"high","notes":[]},{"i":32,"ref":"p32","source":"κγʹ. Ζαχαρίας ἐξ Ἱερουσαλὴμ υἱὸς Ἰωδαὲ τοῦ ἱερέως, ὃν ἀπέκτεινεν Ἰωὰς ὁ βασιλεὺς Ἰούδα ἐχόμενα τοῦ θυσιαστηρίου· καὶ ἐξέχεεν τὸ αἷμα αὐτοῦ ὁ οἶκος Δαυὶδ ἀνὰ μέσον ἐπὶ τοῦ ·Αἰλάμ· καὶ λαβόντες αὐτὸν οἱ ἱερεῖς ἔθαψαν αὐτὸν μετὰ τοῦ πατρὸς αὐτοῦ· ἔκτοτε ἐγένοντο τέρατα ἐν τῷ ναῷ φαντασίας καὶ οὐκ ἴσχυον οἱ ἱερεῖς ἰδεῖν ὀπτασίαν ἀγγέλων θεοῦ οὔτε δοῦναι χρησμοὺς ἐκ τοῦ Δαβεὶρ οὔτε ἐρωτῆσαι ἐν τῷ Ἐφοὺδ οὔτε διὰ δήλων ἀποκριθῆναι τῷ λαῷ ὡς τὸ πρίν. [(Ἰαδὼκ). Ἄνθρωπος τοῦ θεοῦ ὁ ἐλθὼν ἐκ γῆς Ἰούδα εἰς Ἱερουσαλὴμ πρὸς Ἱεροβοὰμ Ἰαδὼκ ἐκαλεῖτο. Οὗτος προεφήτευσε περὶ Ἰωσία τοῦ βασιλέως Ἰούδα, ὅτι τὰ ὀστᾶ τῶν ἱερέων τοῦ Βαὰλ κατακαύσει ἐπὶ τοῦ θυσιαστηρίου, ἔνθα Ἱεροβοὰμ ἔθυε τῷ Βαάλ. Καὶ προφητεύοντος αὐτοῦ ἐξέτεινεν ὁ βασιλεὺς τὴν χεῖρα αὐτοῦ συλλαβεῖν αὐτόν, καὶ ἐξηράνθη ἡ χεὶρ τοῦ βασιλέως παραυτίκα. Σίμων ὁ υἱὸς τοῦ Κλωπᾶ, ὁ ἀνέψιος τοῦ κυρίου· συκοφαντηθεὶς ὑπὸ τῶν αἱρέσεων κατηγορήθη ἐπὶ Ἀττικοῦ ὑπατικοῦ. Καὶ ἐπὶ πολλὰς ἡμέρας αἰκιζόμενος ἐμαρτύρησεν, ὡς πάντας ὑπερθαυμάσαι καὶ τὸν ὑπατικόν, πῶς ρκʹ ἐτῶν τυγχάνων ὑπέμεινε τὰς αἰκίας· καὶ ἐκέλευσεν αὐτὸν σταυρωθῆναι.] \n Καὶ ἄλλοι προφῆται ἐγένοντο κρυπτοί, ὧν τὰ ὀνόματα ἐμφέρονται ἐν ταῖς γενεαλογίαις αὐτῶν ἐπὶ βίβλων ὀνομάτων Ἰσραήλ· ἐγράφοντο γὰρ πᾶν τὸ γένος Ἰσραὴλ κατ᾽ ὄνομα [τῶν προφητῶν καὶ ὁσίων ἀνδρῶν καὶ ὁ θάνατος αὐτῶν καὶ τὰ ἀξιώματα αὐτῶν καὶ πότε ἀπέθνησκον· καὶ ἦν εἰς μνημόσυνον τῶν ἱερέων καὶ βασιλέων καὶ προφητῶν καὶ τῶν μεγιστάνων καὶ ὁσίων ἀνδρῶν]. Καὶ ταῦτα μὲν μέχρι τούτων. αʹ.","english":"23. Zechariah, from Jerusalem, son of Jehoiada the priest, whom Joash the king of Judah killed near the altar; and the house of David shed his blood in the middle of the Ailam; and the priests took him and buried him with his father. From then on, portents occurred in the temple, apparitions, and the priests were unable to see a vision of angels of God, nor to give oracles from the Dabeir, nor to inquire by the Ephod, nor to answer the people through the lots as before. (Jadok. A man of God who came from the land of Judah to Jerusalem to Jeroboam was called Jadok. He prophesied about Josiah the king of Judah, that he would burn the bones of the priests of Baal on the altar where Jeroboam sacrificed to Baal. And while he was prophesying, the king stretched out his hand to seize him, and the king’s hand immediately withered. Simon the son of Clopas, the cousin of the Lord; falsely accused by the heresies, he was charged before the consular Atticus. And after being tortured for many days, he bore witness, so that all marveled, including the consular, how at one hundred and twenty years of age he endured the tortures; and he ordered him to be crucified.) And there were other hidden prophets, whose names are recorded in their genealogies in the books of the names of Israel; for the entire race of Israel was recorded by name (of the prophets and holy men, and their death and their offices, and when they died; and it was for a memorial of the priests and kings and prophets and the magnates and holy men). And these things are up to this point. 1.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Αἰλάμ","severity":"info","text":"The term 'Αἰλάμ' likely refers to a specific architectural feature of the temple, possibly the porch or portico, but its exact meaning is uncertain.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Δαβεὶρ","severity":"info","text":"'Δαβεὶρ' (Dabeir) denotes the inner sanctuary or holy of holies of the temple, from which oracles were given.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ἐφοὺδ","severity":"info","text":"'Ἐφοὺδ' (Ephod) refers to a priestly garment used in divination, as described in the Hebrew Bible.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίας","severity":"info","text":"The account of Zechariah's murder by King Joash near the altar echoes 2 Chronicles 24:20-22, where Zechariah son of Jehoiada is killed.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σίμων ὁ υἱὸς τοῦ Κλωπᾶ","severity":"info","text":"Simon son of Clopas, identified as a cousin of the Lord, is a figure known from early Christian tradition; his martyrdom under a consular Atticus is not attested in canonical sources.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἄλλοι προφῆται","severity":"info","text":"This concluding section lists hidden prophets and references genealogical records, serving as a summary or appendix to the preceding entries.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity and source of the figure Jadok (Ἰαδὼκ) are unclear; he is not a major biblical prophet.","The term 'Αἰλάμ' is ambiguous, possibly a transliteration of a Hebrew or Aramaic word for a temple structure.","The passage on Simon son of Clopas may be a later interpolation, as it disrupts the sequence of prophets."],"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":33,"ref":"p33","source":"Ἡσαΐας ἀπὸ Ἱερουσαλὴμ θνήσκει ὑπὸ Μανασσῆ πρισθεὶς εἰς δύο καὶ ἐτέθη ὑποκάτω δρυὸς Ῥογὴλ ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων ὧν ἀπώλεσεν Ἐζεκίας χώσας αὐτά. Καὶ ὁ θεὸς τὸ σημεῖον τοῦ Σιλωὰμ διὰ τὸν προφήτην ἐποίησεν, ὅτι πρὸ τοῦ θανεῖν ὀλιγωρήσας ηὔξατο πιεῖν ὕδωρ καὶ εὐθέως ἀπεστάλη αὐτῷ ἐξ αὐτοῦ· διὰ τοῦτο ἐκλήθη Σιλωάμ, ὃ ἑρμηνεύεται ἀπεσταλμένος. Καὶ ἐπὶ τοῦ Ἐζεκία πρὸ τοῦ ποιῆσαι τοὺς λάκκους καὶ τὰς κολυμβήθρας, ἐπὶ εὐχῇ τοῦ Ἡσαΐου μικρὸν ὕδωρ ἐξελήλυθεν, ὅτι ἦν ὁ λαὸς ἐν συγκλεισμῷ ἀλλοφύλων καὶ ἵνα μὴ διαφθαρῇ ἡ πόλις ὡς 〈μὴ〉 ἔχουσα ὕδωρ. Ἠρώων γὰρ οἱ πολέμιοι πόθεν πίνουσιν; καὶ ἔχοντες τὴν πόλιν παρεκαθέζοντο τῷ Σιλωάμ. Ἐὰν οὖν οἱ Ἰουδαῖοι ἤρχοντο, ἐξήρχετο ὕδωρ· ἐὰν δὲ ἀλλόφυλοι, οὔ. Διὸ ἕως σήμερον αἰφνιδίως ἐξέρχεται, ἵνα δειχθῇ τὸ μυστήριον. Καὶ ἐπειδὴ διὰ τοῦ Ἡσαΐου τοῦτο γέγονε, μνήμης χάριν καὶ ὁ λαὸς πλησίον αὐτὸν ἐπιμελῶς ἔθαψε καὶ ἐνδόξως, ἵνα δι᾽ εὐχῶν αὐτοῦ καὶ μετὰ θάνατον αὐτοῦ ὡσαύτως ἔχωσι τὴν ἀπόλαυσιν τοῦ ὕδατος, ὅτι καὶ χρησμὸς ἐδόθη αὐτοῖς περὶ αὐτοῦ. Ἔστι δὲ ὁ τάφος ἐχόμενα τοῦ τάφου τῶν βασιλέων ὄπισθεν τοῦ τάφου τῶν ἱερέων ἐπὶ τὸ μέρος τὸ πρὸς νότον. Σολομὼν γὰρ ἐποίησε τοὺς τάφους τοῦ Δαυὶδ διαγράψαντος κατ᾽ ἀνατολὰς τῆς Σιών, ἥτις ἔχει εἴσοδον ἀπὸ Γαβαὼν μηκόθεν τῆς πόλεως σταδίους εἴκοσι. Καὶ ἐποίησε σκολιάν, σύνθεσιν ἀνυπονόητον· καὶ ἔστιν ἕως τῆς σήμερον τοῖς πολλοῖς ἀγνοουμένη, ὅλου δὲ τοῦ λαοῦ. Ἐκεῖ εἶχεν ὁ βασιλεὺς τὸ χρυσίον τὸ ἐξ Ἀιθιοπίας καὶ τὰ ἀρώματα.","english":"Isaiah, from Jerusalem, dies at the hands of Manasseh, sawn in two, and was placed under the oak of Rogel, near the crossing of the waters which Hezekiah destroyed by blocking them. And God made the sign of Siloam for the prophet, because before his death, being in distress, he prayed to drink water, and immediately it was sent to him from it; for this reason it was called Siloam, which is interpreted as \"sent.\" And in the time of Hezekiah, before he made the pools and the baths, at the prayer of Isaiah a little water came forth, because the people were in a siege by foreigners and so that the city might not be destroyed as not having water. For the enemies wondered whence they drank; and having the city, they besieged Siloam. Therefore, if the Jews came, water came forth; but if foreigners, it did not. Hence even today it comes forth suddenly, so that the mystery may be shown. And since this happened through Isaiah, for the sake of memory the people buried him nearby with care and honor, so that through his prayers even after his death they might likewise have the enjoyment of the water, because an oracle was also given to them concerning it. And his tomb is near the tomb of the kings, behind the tomb of the priests, on the side towards the south. For Solomon made the tombs, David having drawn the plan, east of Zion, which has an entrance from Gabaon, twenty stadia from the city. And he made it winding, a construction not to be suspected; and it is unknown to most even to this day, and to the whole people. There the king kept the gold from Ethiopia and the spices.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"πρισθεὶς εἰς δύο","severity":"info","text":"The tradition that Isaiah was sawn in two by Manasseh is not biblical (2 Kings 21; 2 Chron 33) but appears in later Jewish and Christian legend, e.g., the Martyrdom of Isaiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σιλωάμ","severity":"info","text":"Siloam is interpreted as 'sent' (ἀπεσταλμένος), a folk etymology connecting the name to the verb ἀποστέλλω. The pool of Siloam is mentioned in John 9:7.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σημεῖον τοῦ Σιλωὰμ","severity":"info","text":"The miraculous water supply at Siloam during Hezekiah's siege is not in the biblical account (2 Kings 18–20; 2 Chron 32; Isa 36–39) but is elaborated in later tradition, possibly from Josephus (Ant. 10.2–3).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"δρυὸς Ῥογήλ","severity":"info","text":"The 'oak of Rogel' likely refers to a location near the Gihon spring (Rogel = 'fuller's spring'), associated with the boundary of Judah (Josh 15:7; 18:16).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἐποίησε σκολιάν, σύνθεσιν ἀνυπονόητον","severity":"info","text":"The description of Solomon's winding, unsuspected tomb construction echoes the labyrinthine architecture of the royal tombs in Jerusalem, a topos in Jewish and Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἕως σήμερον αἰφνιδίως ἐξέρχεται","severity":"info","text":"The claim that the Siloam water still issues suddenly 'to this day' reflects the author's attempt to authenticate the miracle for his contemporary audience, a common hagiographic device.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων' is ambiguous: it may mean 'near the crossing of the waters' or 'adjacent to the aqueduct.'","The location of the tomb 'ἐχόμενα τοῦ τάφου τῶν βασιλέων' could be read as 'adjacent to the tomb of the kings' or 'near the tomb of the kings.'"],"confidence":"high","notes":[]},{"i":34,"ref":"p34","source":"Καὶ ἐπειδὴ ὁ Ἐζεκίας ἔδειξε τοῖς ἔθνεσι τὸ μυστήριον Δαυὶδ καὶ Σολομῶντος καὶ ἐμίανεν ὀστᾶ τόπου πατέρων αὐτοῦ, διὰ τοῦτο ὁ θεὸς ἐπηράσατο εἰς δουλείαν ἔσεσθαι τὸ σπέρμα αὐτοῦ τοῖς ἐχθροῖς αὐτοῦ, καὶ ἄκαρπον αὐτὸν ἐποίησεν ὁ θεὸς ἀπὸ τῆς ἡμέρας ἐκείνης. β´. Ἱερεμίας ἦν ἐξ Ἀναθὼθ καὶ ἐν Τάφναις Αἰγύπτου λίθοις βληθεὶς ὑπὸ τοῦ λαοῦ ἀποθνήσκει. Κεῖται δὲ ἐν τῷ τόπῳ τῆς οἰκήσεως Φαραώ, ὅτι οἱ Αἰγύπτιοι ἐδόξασαν αὐτὸν εὐεργετηθέντες δι᾽ αὐτοῦ. Ηὔξατο γὰρ καὶ αἱ ἀσπίδες αὐτοὺς ἔασαν καὶ τῶν ὑδάτων οἱ θῆρες, οὓς καλοῦσιν οἱ Αἰγύπτιοι μὲν νεφώθ, Ἕλληνες δὲ κροκοδείλους. Καὶ ὅσοι εἰσὶ πιστοὶ θεοῦ, ἕως σήμερον εὔχονται ἐν τῷ τόπῳ καὶ λαμβάνοντες τοῦ χοὸς τοῦ τόπου δήγματα ἀσπίδων θεραπεύουσι. [Καὶ πολλοὶ αὐτὰ τὰ θηρία καὶ τὰ τοῦ ὕδατος φυγαδεύουσιν.] Ἡμεῖς δὲ ἠκούσαμεν ἐκ τῶν παίδων Ἀντιγόνου καὶ Πτολεμαίου γερόντων ἀνδρῶν, ὅτι Ἀλέξανδρος ὁ Μακεδὼν ἐπιστὰς τῷ τόπῳ τοῦ προφήτου καὶ ἐπιγνοὺς αὐτοῦ μυστήρια εἰς Ἀλεξάνδρειαν μετέστησεν αὐτοῦ τὰ λείπαtα περιθεὶς αὐτὰ ἐνδόξως κύκλῳ· καὶ ἐκωλύθη ἐκ τῆς γῆς τὸ γένος τῶν ἀσπίδων καὶ ἐκ τοῦ ποταμοῦ ὡσαύτως τοὺς κροκοδείλους, καὶ οὕτως ἐνέβαλε τοὺς ὄφεις τοὺς λεγομένους ἀργόλας, ὅ ἐστιν ὀφιομάχους, οὓς ἤνεγκεν ἐκ τοῦ Ἄργους τῆς Πελοποννήσου, ὅθεν καὶ ἀργόλαι καλοῦνται, τοῦτ᾽ ἔστιν Ἄργους δεξιοί· λαιὰν γὰρ λέγουσι πᾶν εὐώνυμον. Οὗτος ὁ Ἱερεμίας σημεῖον δέδωκε τοῖς ἱερεῦσιν Αἰγύπτου, ὅτι δεῖ σεισθῆναι τὰ εἴδωλα αὐτῶν καὶ συμπεσεῖν ⟨διὰ σωτῆρος ἐκ παρθένου γενομένου ἐν φάτνῃ⟩.","english":"And because Hezekiah revealed to the nations the mystery of David and Solomon and defiled the bones of the place of his fathers, for this reason God cursed his seed to be in servitude to his enemies, and God made him barren from that day. 2. Jeremiah was from Anathoth and dies at Taphnae 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, and the asps left them, as did the beasts of the waters, which the Egyptians call nephoth and the Greeks crocodiles. And as many as are faithful to God, to this day they pray in the place and, taking dust from the place, heal the bites of asps. [And many of them drive away these beasts and those of the water.] But we have heard from the children of Antigonus and Ptolemy, old men, that Alexander the Macedonian, having come to the place of the prophet and having recognized his mysteries, transferred his remains to Alexandria, placing them around with honor; and the race of asps was prevented from the land, and likewise the crocodiles from the river, and thus he introduced the snakes called argolai, which are ophiomachi, which he brought from Argos in the Peloponnese, whence they are also called argolai, that is, right-hand men of Argos; for they call everything on the left \"laian.\" This Jeremiah gave a sign to the priests of Egypt, that their idols must be shaken and fall down because of a savior born from a virgin in a manger.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Ἀναθὼθ","severity":"info","text":"Anathoth is the priestly village of Benjamin, traditionally Jeremiah's birthplace (Jer 1:1). The detail anchors the prophet in a known Judean locale.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἀργόλαι","severity":"info","text":"The term ἀργόλαι is glossed as ὀφιομάχοι ('snake-fighters') and derived from Argos. The text's etymology ('right-hand men of Argos') is folk-etymological; the word likely means 'snake-killers' from ἄργης ('white') or Argos.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἀλέξανδρος ὁ Μακεδών","severity":"info","text":"The claim that Alexander the Great translated Jeremiah's relics to Alexandria is unattested in classical sources and likely a late legendary accretion, reflecting Egyptian Christian veneration of the prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"διὰ σωτῆρος ἐκ παρθένου γενομένου ἐν φάτνῃ","severity":"info","text":"This phrase alludes to the birth of Christ, echoing Lk 2:7 and the tradition of the manger. It is a Christian interpolation linking Jeremiah's prophecy to the incarnation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"β´","severity":"info","text":"The numeral β´ marks the start of a new entry for Jeremiah, following the previous entry on Isaiah. This is a standard structural marker in the Vitae Prophetarum collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ἐπειδὴ ὁ Ἐζεκίας","severity":"caution","text":"The opening sentence about Hezekiah is grammatically and thematically abrupt; it may be a displaced fragment from an earlier section on Isaiah or a later gloss. The connection to Jeremiah is unclear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the children of Antigonus and Ptolemy' is unclear; they may be legendary figures or a reference to a lost source. The phrase 'old men' (γερόντων ἀνδρῶν) could mean elders or simply aged persons."],"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":35,"ref":"p35","source":"Δι᾽ ὃ καὶ ἕως νῦν τιμῶσι παρθένον λοχὸν καὶ βρέφος ἐν φάτνῃ τιθέντες προσκυνοῦσι, καὶ Πτολεμαίῳ τῷ βασιλεῖ τὴν αἰτίαν πυνθανομένῳ ἔλεγον, ὅτι πατροπαράδοτόν ἐστι μυστήριον ὑπὸ ὁσίου προφήτου τοῖς πατράσιν ἡμῶν παραδοθέν, καὶ ἐκδεχόμεθα τὸ πέρας, φησίν, τοῦ μυστηρίου αὐτοῦ. Οὗτος ὁ προφήτης πρὸ τῆς ἁλώσεως τοῦ ναοῦ ἥρπαξε τὴν κιβωτὸν τοῦ νόμου καὶ τὰ ἐν αὐτῷ καὶ ἐποίησεν αὐτὰ καταποθῆναι ἐν πέτρᾳ καὶ εἶπε τοῖς παρεστῶσιν· ἀπεδήμησε κύριος ἐκ Σιὼν εἰς οὐρανὸν καὶ πάλιν ἐλεύσεται ἐν δυνάμει. Καὶ σημεῖον ὑμῖν ἔσται τῆς παρουσίας αὐτοῦ, ὅτε ξύλον πάντα τὰ ἔθνη προσκυνοῦσιν. Εἶπε δὲ ὅτι τὴν κιβωτὸν ταύτην οὐδεὶς ἐκβάλλει, εἰ μὴ Ἀαρών, καὶ τὰς ἐν αὐτῷ πλάκας οὐδεὶς ἀναπτύξει οὐκέτι ἱερέων ἢ προφητῶν, εἰ μὴ Μωϋσὴς ὁ ἐκλεκτὸς τοῦ θεοῦ, καὶ ἐν τῇ ἀναστάσει πρώτη ἡ κιβωτὸς ἀναστήσεται καὶ ἐξελεύσεται ἐκ τῆς πέτρας καὶ τεθήσεται ἐν ὄρει Σινᾶ καὶ πάντες οἱ ἅγιοι πρὸς αὐτὸν συναχθήσονται ἐκεῖ ἐκδεχόμενοι κύριον καὶ τὸν ἐχθρὸν φεύγοντες ἀνελεῖν αὐτοὺς θέλοντα. Ἐν τῇ πέτρᾳ ἐσφράγισε τῷ δακτύλῳ τὸ ὄνομα τοῦ θεοῦ καὶ γέγονεν ὁ τύπος ὡς γλυφὴ σιδήρου, καὶ νεφέλη ἐσκέπασε τὸ ὄνομα καὶ οὐδεὶς νοεῖ τὸν τόπον οὔτε ἀναγνῶναι αὐτὸν 〈δύναται〉 ἕως σήμερον καὶ ἕως συντελείας. Καί ἐστιν ἡ πέτρα ἐν τῇ ἐρήμῳ, ὅπου πρώτως ἡ κιβωτὸς γέγονε μεταξὺ τῶν δύο ὀρέων, ἐν οἷς κεῖνται Μωϋσὴς καὶ Ἀαρών. Καὶ ἐν νυκτὶ νεφέλη ὡς πῦρ γίνεται κατὰ τὸν τύπον τὸν ἀρχαῖον, ὅτι οὐ μὴ παύσηται ἡ δόξα τοῦ θεοῦ ἐκ τοῦ νόμου αὐτοῦ.","english":"For this reason even to this day they honor a virgin in childbirth and worship an infant placed in a manger, and when King Ptolemy inquired about the cause, they said that it is a mystery handed down by tradition from a holy prophet to our fathers, and we await the fulfillment, they say, of his mystery. This prophet, before the capture of the temple, seized the ark of the law and the things in it and caused them to be swallowed up in a rock, and said to those standing by: The Lord has departed from Zion to heaven and will come again in power. And this will be a sign to you of his coming: when all the nations worship a tree. He also said that no one will bring out this ark except Aaron, and no one will unroll the tablets in it any longer, neither priest nor prophet, except Moses the chosen one of God, and at the resurrection the ark will be the first to rise and will come forth from the rock and be placed on Mount Sinai, and all the saints will gather there to him, awaiting the Lord and fleeing the enemy who wishes to destroy them. In the rock he sealed the name of God with his finger, and the impression became like an engraving of iron, and a cloud covered the name, and no one knows the place nor can read it until today and until the end. And the rock is in the desert, where the ark was first placed between the two mountains where Moses and Aaron lie. And at night a cloud like fire appears according to the ancient pattern, because the glory of God will never cease from his law.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"text","lemma":"Πτολεμαίῳ τῷ βασιλεῖ","severity":"info","text":"King Ptolemy likely refers to Ptolemy II Philadelphus (r. 283–246 BCE), associated with the translation of the Hebrew Scriptures into Greek (the Septuagint). The legend here connects the prophet Jeremiah with a mystery explained to Ptolemy.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"κιβωτὸν τοῦ νόμου","severity":"info","text":"The ark of the law (κιβωτὸς τοῦ νόμου) echoes the biblical Ark of the Covenant (Exodus 25:10–22). The motif of its concealment in a rock is extra-biblical, found in later Jewish and Christian legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ξύλον πάντα τὰ ἔθνη προσκυνοῦσιν","severity":"info","text":"The sign that all nations will worship a tree (ξύλον) parallels Christian traditions about the veneration of the cross, often called the 'tree' (ξύλον) in patristic literature.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Οὗτος ὁ προφήτης","severity":"info","text":"The passage shifts from an explanation of contemporary Egyptian practices to a narrative about the prophet (Jeremiah) and his actions before the temple's capture, forming a discrete legendary unit.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"παρθένον λοχὸν καὶ βρέφος ἐν φάτνῃ","severity":"info","text":"The description of a virgin in childbirth and an infant in a manger is interpreted by Christian readers as a prophecy of the Nativity of Jesus, though the text presents it as a mystery handed down from a holy prophet.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἀπεδήμησε κύριος ἐκ Σιὼν εἰς οὐρανὸν","severity":"caution","text":"The phrase 'the Lord has departed from Zion to heaven' may reflect a theological claim about the Shekhinah or divine presence leaving the Temple, but its exact referent is ambiguous in this legendary context.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the 'holy prophet' is not named in this passage; context from the work suggests Jeremiah, but the text does not specify.","The phrase 'virgin in childbirth and infant in a manger' could be read as a Christian interpolation or as a pre-Christian Jewish prophecy; the text does not resolve this.","The location of the rock between the two mountains where Moses and Aaron lie is not geographically identified."],"confidence":"medium","notes":[]},{"i":36,"ref":"p36","source":"Καὶ ἔδωκεν ὁ θεὸς τῷ Ἱερεμίᾳ χάριν, ἵνα τὸ τέλος τοῦ μυστηρίου αὐτοῦ αὐτὸς ποιήσειεν, ἵνα γένηται συγκοινωνὸς Μωϋσέως καὶ ὁμοῦ εἰσιν ἕως σήμερον. γʹ. Ἰεζεκιὴλ. Οὗτός ἐστιν ἐκ γῆς Ἀρίρα, ἐκ τῶν ἱερέων καὶ ἀπέθανεν ἐν τῇ γῇ τῶν Χαλδαίων ἐπὶ τῆς αἰχμαλωσίας πολλὰ προφητεύσας τοῖς ἐν τῇ Ἰουδαίᾳ. Ἀπέκτεινεν δὲ αὐτὸν ὁ ἡγούμενος τοῦ λαοῦ Ἰσραὴλ ἐκεῖ ἐλεγχόμενος ὑπ᾽ αὐτοῦ ἐπὶ εἰδώλων σεβάσμασι. Καὶ ἔθαψαν αὐτὸν ἐν ἀγρῷ Μαοὺρ ἐν τάφῳ Σὴμ καὶ Ἀρφαξὰδ πατέρων Ἀβραάμ, καὶ ἔστιν ὁ τάφος σπήλαιον διπλοῦν, ὅτι καὶ Ἀβραὰμ ἐν Χεβρῶν πρὸς τὴν ὁμοιότητα αὐτοῦ ἐποίησε τὸν τάφον Σάῤῥας. Διπλοῦν δὲ λέγεται, ὅτι εἱλικτόν ἐστι καὶ ἀπόκρυφον ἐξ ἐπιπέδου ὑπερῷον καί ἐστι ἐπὶ γῆς ἐν πέτρᾳ κρεμάμενον. Οὗτος ὁ προφήτης τέρας ἔδωκε τῷ λαῷ, ὥστε προσέχειν τῷ ποταμῷ Χοβάρ, ὅτε ἐκλείποι, ἐπελπίζειν τὸ δρέπανον τῆς ἐρημώσεως εἰς πέρας τῆς γῆς, καὶ ὅτε πλημμυρήσῃ, τὴν εἰς Ἱερουσαλὴμ ἐπάνοδον. Καὶ γὰρ ἐκεῖ κατῴκει ὁ ὅσιος καὶ πολλοὶ πρὸς αὐτὸν συνεστρέφοντο. Καί ποτε πλήθους συνόντος αὐτῷ ἔδεισαν οἱ Χαλδαῖοι, μὴ ἀντάρωσι, καὶ ἐπῆλθον αὐτοῖς εἰς ἀναίρεσιν. Καὶ ἐποίησε στῆναι τὸ ὕδωρ, ἵνα ἐκφύγωσιν εἰς τὸ πέραν γενόμενοι. Καὶ οἱ τολμήσαντες τῶν ἐχθρῶν ἐπιδιῶξαι κατεποντίσθησαν. Οὗτος διὰ προσευχῆς αὐτομάτως αὐτοῖς δαψιλῆ τροφὴν ἰχθύων παρέσχετο καὶ πολλοῖς ἐκλείπουσι ζωὴν ἐλθεῖν ἐκ θεοῦ παρεκάλεσεν. Οὗτος ἀπολλυμένου τοῦ λαοῦ ὑπὸ τῶν ἐχθρῶν προσῆλθε τοῖς ἡγουμένοις καὶ διὰ τεραστίων φοβηθέντες ἐπαύσαντο. Τοῦτο ἔλεγεν αὐτοῖς, ὅτι·","english":"And God gave Jeremiah grace, so that he himself might accomplish the end of his mystery, that he might become a fellow participant with Moses, and they are together until this day. 3. Ezekiel. This man is from the land of Arira, from the priests, 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 they buried him in the field of Maour, in the tomb of Shem and Arphaxad, the ancestors of Abraham, and the tomb is a double cave, because Abraham in Hebron also made the tomb of Sarah in imitation of it. It is called double because it is twisted and hidden, with an upper chamber above ground level, and it hangs on a rock above the ground. This prophet gave a sign to the people, so that they should watch the river Chobar; when it dries up, they should expect the sickle of desolation at the end of the earth, and when it floods, the return to Jerusalem. For the holy man dwelt there, and many gathered around him. And once, when a crowd was with him, the Chaldeans feared that they might revolt, and they attacked them for slaughter. And he made the water stand still, so that they might escape to the other side. And those of the enemies who dared to pursue were drowned. Through prayer, he spontaneously provided them with abundant food of fish, and for many who were perishing, he entreated God to bring them life. When the people were being destroyed by the enemies, he approached the leaders, and through wonders they were frightened and ceased. He said this to them:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"συγκοινωνὸς Μωϋσέως","severity":"info","text":"The phrase 'fellow participant with Moses' suggests a tradition that Jeremiah and Moses share a common fate or are buried together, a motif found in later Jewish and Christian legend.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ γῆς Ἀρίρα","severity":"info","text":"The land of Arira is otherwise unknown; it may be a corruption or a rare toponym. The text identifies Ezekiel as a priest from this place.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τάφῳ Σὴμ καὶ Ἀρφαξὰδ","severity":"info","text":"Shem and Arphaxad are biblical figures (Gen 10:22–24; 11:10–13). The tomb of Shem and Arphaxad is a legendary site; the text connects it to Abraham's tomb in Hebron.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"γʹ. Ἰεζεκιὴλ","severity":"info","text":"The numeral gamma (3) marks the beginning of the entry for Ezekiel, following Jeremiah. The work is structured as a series of prophet biographies.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ποταμῷ Χοβάρ","severity":"info","text":"The river Chobar (Chebar) is mentioned in Ezekiel 1:1 as the location of his visions. The sign of its drying up and flooding is not in the biblical text but appears in later traditions.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ἀγρῷ Μαοὺρ","severity":"caution","text":"The field of Maour is not identified; the name may be a corruption or a variant of a known place. The text's geography is often legendary.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Arira' and 'Maour' are uncertain; the text may contain corrupt toponyms.","The relationship between the sign of the river Chobar and biblical prophecy is unclear."],"confidence":"medium","notes":[]},{"i":37,"ref":"p37","source":"διαπεφωνήκαμεν, ἀπώλετο ἡ ἐλπὶς ἡμῶν, καὶ ἐν τέρατι τῶν ὀστέων τῶν νεκρῶν αὐτοὺς ἔπεισεν, ὅτι ἔσται ἐλπὶς τῷ Ἰσραὴλ καὶ ὧδε καὶ ἐπὶ τοῦ μέλλοντος. Οὗτος ἐκεῖ ὤν ἐδείκνυ τῷ λαῷ Ἰσραὴλ τὰ ἐν Ἱερουσαλὴμ καὶ ἐν τῷ ναῷ γινόμενα. Οὗτος ἡρπάγη ἐκεῖθεν καὶ ἦλθεν εἰς Ἱερουσαλὴμ εἰς ἔλεγχον τῶν ἀπίστων. Οὗτος κατὰ τὸν Μωϋσῆν εἶδε τὸν τύπον, οὗ τὸ τεῖχος καὶ περίτειχος πλατύ, καθὼς εἶπε καὶ ὁ Δανιήλ, ὅτι κτισθήσεται. Οὗτος ἔκρινεν ἐν Βαβυλῶνι τὴν φυλὴν Δὰν καὶ τοῦ Γάδ, ὅτι ἠσέβουν εἰς τὸν κύριον διώκοντες τοὺς τὸν νόμον φυλάσσοντας· καὶ ἐποίησεν αὐτοῖς τέρας μέγα, ὅτι οἱ ὄφεις ἀνήλισκον τὰ βρέφη αὐτῶν καὶ πάντα τὰ κτήνη αὐτῶν, καὶ προείρηκεν, ὅτι δι᾽ αὐτοὺς οὐκ ἐπιστρέψει ὁ λαὸς εἰς τὴν γῆν αὐτοῦ, ἀλλὰ ἐν Μηδίᾳ ἔσονται ἕως συντελείας πλάνης αὐτῶν. Καὶ ἐξ αὐτῶν ἦν ὁ ἀνελὼν αὐτόν. Ἀντέκειντο γὰρ αὐτῷ πάσας τὰς ἡμέρας τῆς ζωῆς αὐτοῦ. δʹ. Δανιήλ. Οὗτος μὲν ἦν ἐκ φυλῆς Ἰούδα, γένους τῶν ἐξεχόντων τῆς βασιλικῆς ὑπηρεσίας, ἀλλ᾽ ἔτι νήπιος ἤχθη ἐκ τῆς Ἰουδαίας εἰς γῆν Χαλδαίων· ἐγεννήθη δὲ ἐν Βεθώρῳ τῇ ἀνωτέρᾳ καὶ ἦν ἀνὴρ σώφρων, ὥστε δοκεῖν τοὺς Ἰουδαίους εἶναι αὐτὸν σπάδοντα. Πολλὰ ἐπένθησεν οὗτος ἐπὶ τὴν πόλιν καὶ ἐν νηστείαις ἤσκησεν ἀπὸ πάσης τροφῆς ἐπιθυμητῆς καὶ ἦν ἀνὴρ ξηρὸς τὴν ἰδέαν, ἀλλὰ ὡραῖος ἐν χάριτι ὑψίστου. Οὗτος πολλὰ ηὔξατο ὑπὲρ τοῦ Ναβουχοδονόσορ παρακαλοῦντος αὐτὸν Βαλτάσαρ τοῦ υἱοῦ αὐτοῦ, ὅτε ἐγένετο θηρίον καὶ κτῆνος, ἵνα μὴ ἀπόληται. Ἦν τὰ ἐμπρόσθια ὡς βοῦς σὺν τῇ κεφαλῇ καὶ οἱ πόδες σὺν τοῖς ὀπισθίοις λέων.","english":"We have been in disagreement; our hope has perished. And by a portent of the bones of the dead, he persuaded them that there will be hope for Israel both here and in the future. This man, while there, showed the people of Israel what was happening in Jerusalem and in the temple. He was snatched from there and came to Jerusalem to convict the unbelievers. This man, like Moses, saw the form, whose wall and outer wall are broad, just as Daniel also said, that it will be built. This man 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, and he foretold that because of them the people would not return to their land, but would be in Media until the end of their error. And one of them was the one who killed him. For they opposed him all the days of his life. 4. Daniel. This man was from the tribe of Judah, of the lineage of those prominent in the royal service, but while still a child he was brought from Judea to the land of the Chaldeans; he was born in Upper Beth-horon and was a man of such self-control that the Jews thought him to be a eunuch. He grieved much over the city and practiced fasting from all desirable food, and he was a man dry in appearance, but beautiful in the grace of the Most High. He prayed much for Nebuchadnezzar at the request of his son Belshazzar, when he became a beast and a brute, so that he might not perish. His foreparts were like an ox with the head, and his feet with the hind parts were a lion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"διαπεφωνήκαμεν","severity":"info","text":"The verb διαπεφωνήκαμεν (first person plural perfect) means 'we have disagreed' or 'we have been at variance', indicating a state of discord among the people.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τύπον","severity":"info","text":"The reference to seeing 'the form' (τύπον) with a broad wall and outer wall likely alludes to the visionary temple described in Ezekiel 40–42, though not a direct quotation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"φυλὴν Δὰν καὶ τοῦ Γάδ","severity":"info","text":"The tribes of Dan and Gad are associated with the northern kingdom; their impiety and judgment in Babylon reflect post-exilic traditions about the ten lost tribes.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"κατὰ τὸν Μωϋσῆν","severity":"info","text":"The comparison of Ezekiel to Moses (κατὰ τὸν Μωϋσῆν) parallels earlier passages in the Vitae Prophetarum that link prophets to Moses, emphasizing typological continuity.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"σπάδοντα","severity":"info","text":"The claim that Jews thought Daniel a eunuch (σπάδοντα) reflects later traditions about his celibacy and self-control, common in hagiographic reception.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὰ ἐμπρόσθια ὡς βοῦς σὺν τῇ κεφαλῇ","severity":"caution","text":"The description of Nebuchadnezzar's hybrid form (ox foreparts, lion hind parts) is obscure; it may conflate Daniel 4 with legendary expansions, but the text is ambiguous.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'this man' in the Ezekiel section is ambiguous; it could refer to Ezekiel or to a figure like Jeremiah from the previous passage. The reading taken assumes it is Ezekiel, as the section heading indicates.","The phrase 'τὰ ἐμπρόσθια ὡς βοῦς σὺν τῇ κεφαλῇ' is syntactically unclear; it may mean the foreparts including the head are like an ox, or the head is separate. The translation follows the former."],"confidence":"high","notes":[]},{"i":38,"ref":"p38","source":"Ἀπεκαλύφθη τῷ ὁσίῳ περὶ τοῦ μυστήριου τούτου, ὅτι κτῆνος γέγονε διὰ τὴν φιληδονίαν καὶ τὸ σκληροτράχηλον, καὶ ὅτι ὡς βοῦς ὑπὸ ζυγὸν γίνονται τοῦ Βελίαρ. Ταῦτα ἔχουσιν οἱ δυνάσται ἐν νεότητι· ἐπὶ τέλει δὲ θῆρες γίνονται ἁρπάζοντες ὀλοθρεύοντες ἀναιροῦντες καὶ πατάσσοντες. Ἔγνω διὰ θεοῦ ὁ ἅγιος, ὅτι ὡς βοῦς ἤσθιε χόρτον καὶ ἐγένετο ἀνθρωπίνης φύσεως τροφή. Διὰ τοῦτο καὶ ὁ αβουχοδονόσορ μετὰ τὴν πέψιν ἐν καρδίᾳ ἀνθρωπίνῃ γενόμενος ἔκλαιε καὶ ἠξίου κύριον πᾶσαν ἡμέραν καὶ νύκτα τεσσαρακοντάκις δεόμενος. Βεημὼθ ἐπεγίνετο αὐτῷ καὶ ἐλάνθανεν, ὅτι γέγονεν ἄνθρωπος· ἤρθη ἡ γλῶσσα αὐτοῦ τοῦ μὴ λαλεῖν· καὶ νοῶν εὐθέως ἐδάκρυσεν· οἱ ὀφθαλμοὶ αὐτοῦ ἦσαν ὡς κρέας ἐκ τοῦ κλαίειν. Πολλοὶ γὰρ ἐξιόντες ἐκ τῆς πόλεως ἑώρων αὐτόν. Ὁ Δανιὴλ μόνος οὐκ ἠθέλησεν αὐτὸν ἰδεῖν, ὅτι πάντα τὸν χρόνον τῆς ἀλλοιώσεως αὐτοῦ ἐν προσευχῇ ἦν περὶ αὐτοῦ· ἔλεγεν, ὅτι πάλιν ἄνθρωπος γενήσεται· καὶ ἠπίστουν αὐτῶ. Ὁ Δανιὴλ τὰ ἑπτὰ ἔτη, ἃ εἶπεν ἑπτὰ καιρούς, ἐποίησε γενέσθαι ἑπτὰ μῆνας· τὸ μυστήριον τῶν ἑπτὰ καιρῶν ἐτελέσθη ἐπ᾽ αὐτόν, ὅτι ἀποκατέστησεν ἑπτὰ μησί, τὰ ἓξ ἔτη καὶ ἕξ μῆνας ὑπέπιπτε κυρίῳ καὶ ὡμολόγει τὴν ἀσέβειαν αὐτοῦ καὶ μετὰ ἄφεσιν τῆς ἀνομίας αὐτοῦ ἀπέδσκεν αὐτῷ τὴν βασιλείαν. Οὔτε ἄρτον ἢ κρέα ἔφαγεν οὔτε οἶνον ἔπιεν ἐξομολογούμενος, ὅτι ὁ Δανιὴλ αὐτῷ προσέταξεν ἐν ὀσπρίοις βρεκτοῖς καὶ χλόαις ἐξιλεοῦσθαι κύριον. Διὰ τοῦτο ἐκάλεσεν αὐτὸν Βαλτάσαρ, ὅτι ἠθέλησεν αὐτὸν συγκληρόνομον καταστῆσαι τῶν τέκνων αὐτοῦ. Ἀλλ’ ὁ ὅσιος εἶπεν·","english":"It was revealed to the holy one concerning this mystery, that he had become a beast because of love of pleasure and stubbornness, and that like an ox under a yoke they become servants of Beliar. The powerful have these things in youth; but in the end they become beasts, seizing, destroying, killing, and striking. The saint knew through God that he ate grass like an ox and became food of human nature. Because of this, also Nebuchadnezzar, after digestion, having come into a human heart, wept and besought the Lord every day and night, praying forty times. Behemoth 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, he immediately wept; his eyes were like meat from weeping. For many, going out from the city, saw him. Daniel alone did not wish to see him, because for the whole time of his transformation he was in prayer concerning him; he said that he would again become a man; and they did not believe him. Daniel made the seven years, which he called seven seasons, become seven months; the mystery of the seven seasons was fulfilled for him, because he restored him in seven months; for six years and six months he submitted to the Lord and confessed his impiety, and after remission of his lawlessness he gave him back the kingdom. He ate neither bread nor meat nor drank wine, confessing, because Daniel commanded him to propitiate the Lord with soaked legumes and greens. Because of this he called him Belshazzar, because he wished to make him co-heir of his children. But the holy one said:","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βελίαρ","severity":"info","text":"Beliar is a Greek form of the Hebrew Belial, a name for Satan or a demonic figure in Jewish and Christian tradition. Here it denotes the power that enslaves the wicked.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ναβουχοδονόσορ","severity":"info","text":"Nebuchadnezzar II, king of Babylon, is a biblical figure (Dan 1–4) whose madness and restoration are elaborated in this legend. The story here draws on Daniel traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Βαλτάσαρ","severity":"info","text":"Belshazzar (Dan 5) is the son of Nabonidus, but in Daniel he is the last king of Babylon. Here Daniel is called Belshazzar, conflating him with the king; the text explains this as a co-heir designation.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἑπτὰ καιρούς","severity":"info","text":"The phrase 'seven seasons' (ἑπτὰ καιρούς) is reinterpreted as seven months, showing a symbolic reworking of Daniel's seven years (Dan 4). This reflects the text's flexible chronology.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Βεημώθ","severity":"caution","text":"Behemoth (Βεημώθ) is a monstrous beast from Job 40:15, but here it appears as a spirit that possesses Nebuchadnezzar. The text may be corrupt or conflating traditions.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Δανιήλ","severity":"info","text":"Daniel's role as intercessor and interpreter of Nebuchadnezzar's transformation is expanded in later Christian hagiography, influencing the Vitae Prophetarum tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the holy one' (ὁ ὅσιος) is ambiguous; it may refer to Daniel or another saint. The text also conflates Daniel with Belshazzar, possibly due to scribal error or symbolic intent."],"confidence":"medium","notes":[]},{"i":39,"ref":"p39","source":"ἵλεώς μοι ἀφεῖναι κληρονομίαν πατέρων μου καὶ κολληθῆναι κληρονομίαις ἀπεριτμήτων. Καὶ τοῖς ἄλλοις βασιλεῦσι Περσῶν πολλὰ ἐποίησεν τεράστια, ὅσα οὐκ ἔγραψαν. Ἐκεῖ ἀπέθανε καὶ ἐτάφη ἐν τῷ σπηλαίῳ τῷ βασιλικῷ μόνος ἐνδόξως. Καὶ αὐτὸς ἔδωκε τέρας ἐν ὄρεσι τοῖς ὑπεράνω αβυλῶνος, ὅτι· ὅτε καπνισθήσεται τὸ ἐκ βοῤῥᾶ, ἥξει τὸ τέλος Βαβυλῶνος· 4.col.a. ὅτε δὲ ὡς ἐν πυρὶ κεῖται, τὸ τέλος πάσης τῆς γῆς. 4.col.b. ὅτε δὲ κατ᾽ ἀνατολὰς ὕδωρ καθαρὸν ἐξελεύσεται, τότε ἐπὶ γῆς ὀ θεὸς φανεὶς ὡς ἄνθρωπος καὶ εἰς ἑαυτὸν ἀναδέξεται ἀνομίας τῆς γῆς, ἐν τῷ ἀνασκολοπίζεσθαι αὐτὸν ὑπὸ τῶν ἱερέων τοῦ νόμου [καὶ πρεσβυτέρων τοῦ λαοῦ Ἰσραήλ. Τότε φόνος ἔσται τοῦ Βελίαρ]. Εὐθέως δὲ χαρὰ ἐκχυθήσεται εἰς πάντα τὰ ἔθνη· ὅτε δὲ κατὰ νότον ἐν πυρὶ καίεται, τὸ τέλος ἔσται πάσης τῆς γῆς. ἐὰν δὲ τὸ ἐν τῷ νότῳ ῥεύσῃ ὕδατα, ἐπιστρέψει ὁ λαὸς εἰς γῆν αὐτοῦ, καὶ ἐὰν αἷμα ῥεύσῃ, φόνος ἔσται τοῦ Βελίαρ ἐν πάσῃ τῇ γῇ. Καὶ ἐκοιμήθη ἐν εἰρήνῃ ὁ ὅσιος. εʹ. Ὠσηέ. Οὗτος ἦν ἐκ Βελεμὼθ τῆς φυλῆς Ἰσάχαρ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ ἐν εἰρήνῃ. Καὶ ἔδωκε τέρας, ἥξειν κύριον ἐπὶ τῆς γῆς, ἐὰν ἡ δρῦς ἡ ἐν Σηλὼμ μερισθῇ ἀφ᾽ ἑαυτῆς καὶ γένωνται δρύες δώδεκα. ϛʹ. Μιχαίας ὁ Μωραθὶ ἦν ἐκ φυλῆς Ἐφραΐμ. Πολλὰ ποιήσας τῷ Ἀχαὰβ ὑπὸ Ἰωρὰμ τοῦ υἱοῦ αὐτοῦ ἀνῃρέθη κρημνῷ, ὅτι ἤλεγχεν αὐτὸν ἐπὶ ταῖς ἀσεβείαις τῶν πατέρων αὐτοῦ. Καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ μόνος σύνεγγυς πολυανδρίου Ἐνακείμ. ζʹ. Ἀμὼς ἦν ἐκ Θεκουέ. Καὶ Ἀμασίας πυκνῶς αὐτὸν τυμπανίσας τέλος, καὶ ἀνεῖλεν αὐτὸν ὁ υἱὸς αὐτοῦ ἐν ῥοπάλῳ πλήξας αὐτοῦ τὸν κρόταφον·","english":"... merciful to me to renounce the inheritance of my fathers and to cleave to the inheritances of the uncircumcised. And to the other kings of the Persians he performed many wonders, as many as they did not record. There he died and was buried in the royal cave alone and with honor. And he himself gave a sign in the mountains above Babylon, that: when the north is smoked, the end of Babylon will come; but when it lies as in fire, the end of the whole earth; but when pure water flows forth toward the east, then God will appear on earth as a man and will take upon himself the lawlessnesses of the earth, when he is impaled by the priests of the law [and elders of the people of Israel. Then there will be slaughter of Beliar]. Immediately joy will be poured out upon all the nations; but when the south burns in fire, the end of the whole earth will be. If the water in the south flows, the people will return to their land, and if blood flows, there will be slaughter of Beliar throughout the whole earth. And the holy one fell asleep in peace. 5. Hosea. He was from Belemoth of the tribe of Issachar and was buried in his own land in peace. And he gave a sign that the Lord would come upon the earth, if the oak at Shiloh is divided of itself and becomes twelve oaks. 6. Micah the Morasthite was from the tribe of Ephraim. Having done many things to Ahab, he was killed by Joram his son by 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 the Enakim. 7. Amos was from Tekoa. And Amaziah frequently beat him with a drum, and finally his son killed him, striking his temple with a club.","structure":"narrative","commentary":[{"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, used in Jewish and Christian tradition as a name for Satan or an evil power.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἀνασκολοπίζεσθαι","severity":"info","text":"The description of God appearing as a man and being impaled by priests echoes Christian passion narratives, possibly referencing the crucifixion of Christ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"εʹ. Ὠσηέ","severity":"info","text":"The passage transitions from a longer narrative about a holy man to a series of brief notices on the minor prophets (Hosea, Micah, Amos), each introduced by a numeral and name.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Σηλὼμ","severity":"info","text":"Shiloh (Σηλὼμ) was an ancient Israelite religious center where the tabernacle and ark were kept; the oak there is a traditional symbol of prophetic or eschatological significance.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἐνακείμ","severity":"caution","text":"The term 'Ενακείμ' (Enakim) is obscure; it may refer to the Anakim, a race of giants in Hebrew tradition, but the spelling and context are uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τύμπανον","severity":"info","text":"The detail that Amaziah beat Amos with a drum (τύμπανον) is a hagiographic motif not found in the biblical account, reflecting later legendary expansions in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'the holy one' in the preceding narrative is unclear; the text may be a continuation from a previous prophet's story.","The phrase 'ἐκ βοῤῥᾶ' (from the north) is textually uncertain; the manuscript may have a corruption.","The reference to 'Enakim' is ambiguous; it could be a place name or a group of people."],"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":40,"ref":"p40","source":"καὶ ἔτι ἐμπνέων ἦλθεν εἰς τὴν γῆν αὐτοῦ καὶ μεθ᾽ ἡμέρας ἀπέθανε καὶ ἐτάφη ἐκεῖ. ηʹ. Ἰωὴλ ἦν ἐκ τῆς γῆς τοῦ Ῥουβὴν ἐν ἀγρῷ Βεθωμόρων, [προφητεύσας περὶ λιμοῦ καὶ ἐκθλίψεως θυσιῶν καὶ πάθους προφήτου δικαίου καὶ δι᾽ αὐτοῦ ἀνακαινισθήσεθαι τὴν κτίσιν εἰς σωτηρίαν]. Ἐν εἰρήνῃ ἀπέθανε καὶ ἐτάφη ἐκεῖ. θʹ. Ἀβδιοῦ ἦν ἐκ γῆς Συχὲμ ἀγροῦ Βηθαχαράμ. Οὗτος ἦν μαθητὴς Ἠλία καὶ πολλὰ ὑπομείνας δι᾽ αὐτὸν περιεσώζετο. Οὗτος ἦν ὁ τρίτος πεντηκόνταρχος \n 9.col.a. οὗ ἐφείσατο Ἠλίας καὶ κατέβη πρὸς Ὀχοζίαν. Μετὰ ταῦτα ἀπολιπὼν τὴν λειτουργίαν τοῦ βασιλέως προεφήτευσε καὶ ἀπέθανε ταφεὶς μετὰ τῶν πατέρων αὐτοῦ. 9.col.b. τοῦ Ἀχαὰβ δεηθεὶς τοῦ Ἠλία ἐγένετο αὐτοῦ μαθητὴς καὶ πολλὰ παθὼν δι᾽ αὐτὸν καὶ καταλιπὼν τὴν λειτουργίαν τοῦ βασιλέως ἠκολούθει τῷ Ἠλίᾳ καὶ προεφήτευσε καὶ ἐτάφη μετὰ τῶν πατέρων αὐτοῦ. ι´. Ἰωνᾶς ἦν ἐκ γῆς Καριαθμοῦς πλησίον πόλεως Ἐλλήνων Ἀζώτου κατὰ θάλασσαν. 10.col.a. Καὶ ἐκβρασθεὶς ἐκ τοῦ κήτους καὶ ἀπελθὼν ἐν Νινευῇ ἀνακάμψας οὐκ ἔμεινεν εἰς τὴν γῆν αὐτοῦ, ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησε τὴν Σοὺρ χώραν ἀλλοφύλων ἐθνῶν· ἔλεγε γάρ, ὅτι οὕτως ἀφελῶ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ ινευῆ τῆς μεγάλης πόλεως. Ἦν τότε Ἠλίας ἐλέγχων τὸν οἶκον Ἀχαὰβ καὶ καλέσας λιμὸν ἐπὶ τὴν γῆν ἔφυγεν. Καὶ ἐλθὼν εὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς· οὐ γὰρ ἠδύνατο μένειν μετὰ ἀπεριτμήτων· καὶ εὐλόγησεν αὐτήν. Καὶ θανόντα τὸν υἱὸν αὐτῆς πάλιν ἤγειρεν ἐκ νεκρῶν ὁ θεὸς διὰ τοῦ Ἠλία· ἠθέλησε γὰρ δεῖξαι αὐτῷ, ὅτι οὐ δύναται ἀποδρᾶσαι θεόν. Καὶ ἀναστὰς μετὰ τὸν λιμὸν ἦλθεν ἐν γῇ Ἰούδα.","english":"And while still breathing he came into his own land, and after some days he died and was buried there. 8. Joel was from the land of Reuben, in the field of Bethomoron, [having prophesied concerning famine and the oppression of sacrifices and the passion of a righteous prophet, and that through him creation would be renewed for salvation]. He died in peace and was buried there. 9. Obadiah was from the land of Shechem, in the field of Bethacharam. He was a disciple of Elijah and, having endured much for his sake, was preserved. He was the third pentekontarchos whom Elijah spared, and he went down to Ahaziah. After this, having left the service of the king, he prophesied and died, being buried with his fathers. 9.col.b. Having besought Elijah on behalf of Ahab, he became his disciple, and having suffered much for his sake, and having left the service of the king, he followed Elijah, and prophesied, and was buried with his fathers. 10. Jonah was from the land of Kariathmous, near the Greek city of Azotus by the sea. 10.col.a. 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 sojourned in the land of Sour, among the foreign nations; for he said, \"Thus I will remove my reproach, because I falsely prophesied against Nineveh, the great city.\" At that time Elijah was rebuking the house of Ahab, and having called down a famine upon the land, he fled. And coming, he found the widow with her son; for he could not remain among the uncircumcised; and he blessed her. And when her son died, God again raised him from the dead through Elijah; for he wished to show him that he cannot flee from God. And having arisen after the famine, he came into the land of Judah.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ηʹ. Ἰωὴλ ... θʹ. Ἀβδιοῦ ... ι´. Ἰωνᾶς","severity":"info","text":"The passage lists three minor prophets (Joel, Obadiah, Jonah) in sequence, each introduced by a numeral and a brief biographical notice, typical of the Vitae Prophetarum catalogue form.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"τρίτος πεντηκόνταρχος","severity":"info","text":"The term 'third pentekontarchos' (a commander of fifty men) reflects a military rank in the Hellenistic or Roman period, here applied to Obadiah in a narrative about Elijah sparing him.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σοὺρ χώραν ἀλλοφύλων ἐθνῶν","severity":"info","text":"'Land of Sour' likely refers to the region of Shur in the Negev or Sinai, associated with foreign (Philistine) peoples; the Greek 'ἀλλοφύλων' often translates 'Philistines' in the Septuagint.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐψευσάμην προφητεύσας κατὰ Νινευῆ","severity":"info","text":"Jonah's confession of false prophecy against Nineveh echoes the biblical book of Jonah (ch. 3–4), where he is reluctant and later distressed by God's mercy, but the detail of 'reproach' is extra-biblical.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἠλίας ... ἤγειρεν ἐκ νεκρῶν","severity":"info","text":"Elijah raising the widow's son is not in the Hebrew Bible but appears in later Jewish and Christian traditions (e.g., Lives of the Prophets, Pseudo-Philo); it parallels Elijah's miracles in 1 Kings 17.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"9.col.a. ... 9.col.b.","severity":"caution","text":"The double column notation (9.col.a and 9.col.b) suggests a textual variant or scribal duplication in the manuscript tradition; the two accounts of Obadiah differ slightly in wording but convey the same narrative.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Bethomoron' and 'Bethacharam' are uncertain; they may be corruptions of biblical place names (e.g., Beth-horon, Beth-charam).","The phrase 'τρίτος πεντηκόνταρχος' could be interpreted as a military or administrative title, but its exact significance in the Obadiah narrative 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":41,"ref":"p41","source":"Καὶ ἀποθανοῦσαν τὴν μητέρα αὐτοῦ κατὰ τὴν ὁδὸν ἔθαψεν αὐτὴν ἐχόμενα τῆς βαλάνου Δεββώρας. Καὶ κατοικήσας ἐν γῇ Σαραὰρ ἀπέθανε 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, ἐγγίζειν τὸ τέλος. Καὶ ὅτε ἴδωσιν ἐν Ἱερουσαλὴμ πάντα τὰ ἔθνη, ὅτι ἡ πόλις ἕως ἐδάφους ἠφάνισται ὅλη. 10.col.b. Ἦν τότε Ἠλίας ὁ προφήτης ἐλέγχων τὸν Ἀχαὰβ βασιλέα Σαμαρείας· καὶ ἐκάλεσε λιμὸν μέγαν ἐπὶ τῆς γῆς· ἔφυγεν ἐν τῇ ἐρήμῳ καὶ ἐτρέφετο ἐκ τῶν κοράκων τῆς ἐρήμου, καὶ ἔπιεν ὕδωρ ἐκ τοῦ χειμάῤῥου καὶ ὡς ἐξηράνθη ὁ χειμάῤῥους ἐπείνασεν ὁ προφήτης καὶ ἦλθεν εἰς Σαρεφθᾶ καὶ εὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς Ἰωνᾶν καὶ εὐλόγησεν αὐτὴν σίτῳ καὶ ἐλαίῳ καὶ ἔμεινεν μετ᾽ αὐτοῦ. Οὐ γὰρ ἠδύνατο μένειν μετὰ ἀπεριτμήτων· καὶ θανόντα τὸν υἱὸν αὐτῆς Ἰωνᾶν πάλιν ἤγειρεν αὐτὸν ὁ θεὸς ἐκ νεκρῶν διὰ τοῦ Ἠλία. Καὶ ἀπέδωκεν αὐτὸν τῇ μητρὶ αὐτοῦ διὰ τὴν φιλοξενίαν αὐτῆς. Καὶ γενόμενος υἱὸς Ἰωνᾶς μέγας ἐπέμφθη ὑπὸ κυρίου εἰς νευῒ τὴν πόλιν Ἀσσυρίων. Καὶ ἐζήτησεν Ἰωνᾶς ἀποδρᾶσαι κυρίου, καὶ κατεπόθη ὑπὸ τοῦ κήτους καὶ ἐκβρασθεὶς ἐκήρυξε τὴν ἀπώλειαν Νινευΐ, καὶ μετενόησαν οἱ ἄνδρες οἱ Νινευΐται καὶ ἠλεήθησαν. Καὶ ἐλυπήθη Ἰωνᾶς καὶ ἀνακάμψας οὐκ ἔμεινεν εἰς τὴν γῆν αὐτῶν, ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησε τὴν Σοὺρ χώραν ἀλλοφύλων. Ἔλεγε γὰρ ὅτι· οὕτως ἀφελῶ τὸ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ Νινευῒ τῆς μεγάλης πόλεως Ἀσσυρίων, ἠθέλησε γὰρ ὁ θεὸς δεῖξαι αὐτῷ ,ὅτι οὐ δύναται ἀποδρᾶσαι θεόν.","english":"And he buried his mother, who had died along the road, near the oak of Debbora. And having settled in the land of Saraar, he died and was buried in the cave of Kenezeou, who had been 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, that the city has been utterly razed to the ground. 10.col.b. At that time Elijah the prophet was rebuking Ahab, king of Samaria; and he called down a great famine upon the land; he fled into the wilderness and was fed by the ravens of the wilderness, and he drank water from the winter torrent; and when the winter torrent dried up, the prophet became hungry and came to Sarephtha, and found the widow with her son Jonah, and blessed her with grain and oil, and stayed with him. For he could not remain with the uncircumcised; and when her son Jonah died, God again raised him from the dead through Elijah. And he gave him back to his mother because of her hospitality. And when Jonah had grown up, he was sent by the Lord to Nineveh, the city of the Assyrians. And Jonah sought to flee from the Lord, and was swallowed by the whale, and having been cast up, he proclaimed the destruction of Nineveh, and the men of Nineveh repented and were pitied. And Jonah grieved, and returning did not remain in their land, but taking his mother, he settled in the land of Sour of the Philistines. For he said: \"Thus I will remove my disgrace, because I falsely prophesied against Nineveh, the great city of the Assyrians\"; for God wished to show him that he cannot flee from God.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"external","lemma":"βαλάνου Δεββώρας","severity":"info","text":"The 'oak of Debbora' (Δεββώρα) likely refers to the biblical Deborah, the nurse of Rebecca (Gen 35:8), or a local landmark; the name is rare in prophetic traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"σπηλαίῳ Κενεζέου κριτοῦ","severity":"info","text":"Kenezeou (Κενεζέου) is likely a variant of Kenaz, a judge of Israel (Judg 3:9-11); the 'cave of Kenezeou' is otherwise unattested and may reflect local legend.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"λίθον βοῶντα οἰκτρῶς","severity":"info","text":"The 'stone crying out piteously' is not a biblical verse but an apocalyptic sign; it echoes prophetic imagery of stones weeping (cf. Zech 1:8-17, but not direct).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ἠλίας ... ἐκ τῶν κοράκων","severity":"info","text":"Elijah fed by ravens is a haggadic expansion of 1 Kgs 17:2-6; the motif appears in later Jewish and Christian legend (e.g., Lives of the Prophets).","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰωνᾶν ... υἱὸν αὐτῆς","severity":"caution","text":"The text identifies Jonah as the son of the widow of Sarephtha, contradicting the biblical account (2 Kgs 17:8-24) where the widow's son dies and is revived by Elijah; this is a conflation unique to this recension.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"10.col.b.","severity":"info","text":"The passage begins with a column break (10.col.b.), indicating a new section in the manuscript; the narrative shifts from Joel/Obadiah to Elijah and Jonah, likely a separate entry in the catalogue.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Kenezeou' as a judge is uncertain; it may be a corruption of 'Kenaz' or a local figure.","The relationship between Jonah and the widow of Sarephtha is conflated; the text may be harmonizing two separate traditions.","The 'stone crying out' sign is not clearly sourced; it may be an apocalyptic addition from later Jewish or Christian eschatology."],"confidence":"medium","notes":[]},{"i":42,"ref":"p42","source":"Καὶ κατοικήσας ἐν γῇ Σαὰρ· ἐκεῖ ἀπέθανε καὶ ἐτάφη ἐν τῷ σπηλαίῳ τοῦ Κενεζίου τοῦ κριτοῦ Οὗτός ἐστιν Ἰωνᾶς ὁ γενόμενος εἰς τύπον τῆς τοῦ κυρίου ἀναστάσεως καὶ ἔδωκε τέρας ἐπὶ Ἰσραὴλ λέγων, ὅτι· ὅτε ἴδωσιν ἐπὶ Ἱερουσαλὴμ πολλὰ ἔθνη, ὅτι ἡ πόλις ἕως ἐδάφους ἀφανισθήσεται. ιαʹ. Ναοὺμ ἀπὸ Ἐλκεσὶ πέραν τοῦ Ἰσβηγαβαρὶν φυλῆς Συμεών. Οὗτος μετὰ τὸν Ἰωνᾶν τῇ Νινευῒ τέρας ἔδωκεν, ὅτι ὑπὸ ὑδάτων γλυκέων καὶ πυρὸς ὑπογείου ἀπολεῖται, ὃ καὶ γέγονεν. Ἡ γὰρ περιέχουσα αὐτὴν λίμνη κατέκλυσεν αὐτὴν ἐν σεισμῷ καὶ πῦρ ἐκ τῆς ἐρήμου ἐπελθὸν τὸ ὑψηλότερον αὐτῆς μέρος ἐνέπρησεν. Ἀπέθανε δὲ ἐν εἰρήνῃ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ. ιβʹ. Ἀμβακοὺμ ἐκ φυλῆς ἦν Συμεὼν ἐξ ἀγροῦ Βηθζουχάρ. Οὗτος εἶδε πρὸ τῆς αἰχμαλωσίας περὶ τῆς ἁλώσεως ερουσαλὴμ καὶ ἐπένθησε σφόδρα. Καὶ ὅτε ἦλθε αβουχοδονόσορ ἐν Ἱερουσαλήμ, ἔφυγεν εἰς Ὀστρακίνην καὶ παρῴκησεν ἐν γῇ Ἰσμαήλ. Ὡς δὲ ἐπέστρεψαν οἱ Χαλδαῖοι καὶ οἱ κατάλοιποι οἱ ὄντες ἐν Ἱερουσαλὴμ εἰς Αἴγυπτον, ἦν παροικῶν τὴν 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, ἀπενέγκατε τοῖς θερισταῖς. Καὶ γενόμενος ἐν Βαβυλῶνι καὶ δοὺς τὸ ἄριστον τῷ Δανιὴλ ἐπέστη τοῖς θερισταῖς ἐσθίουσι καὶ οὐδενὶ εἶπε τὸ γενόμενον· συνῆκε δὲ ὅτι τάχιον ἐπιστρέψει ὁ λαὸς ὑπὸ Βαβυλῶνος. Καὶ πρὸ δύο ἐτῶν ἀποθνήσκει τῆς ἐπιστροφῆς. Καὶ ἐτάφη ἐν ἀγρῷ ἰδίῳ μόνος. Ἔδωκε δὲ τέρας τοῖς ἐν τῇ Ἰουδαίᾳ, ὅτι ὄψονται ἐν τῷ ναῷ φῶς καὶ οὕτως ἴδωσι τὴν δόξαν τοῦ ναοῦ.","english":"And having settled in the land of Saar, he died there and was buried in the cave of Kenezeou, the judge. This is Jonah, who became a type of the Lord's resurrection, and he gave a sign to Israel, saying: when they see many nations against Jerusalem, that the city will be razed to the ground. 11. Naoum from Elkesi, beyond Isbega Barin, of the tribe of Symeon. He, after Jonah, gave a sign to Nineveh, that it would be destroyed by fresh waters and subterranean fire, which indeed happened. For the lake surrounding it flooded it in an earthquake, and fire coming from the desert burned its higher part. He died in peace and was buried in his own land. 12. Ambakoum was of the tribe of Symeon, from the field of Bethzouchar. He saw before the captivity concerning the capture of Jerusalem and grieved greatly. And when Nabouchodonosor came to Jerusalem, he fled to Ostrakine and sojourned in the land of Ismael. When the Chaldeans and the remnant in Jerusalem returned to Egypt, he was sojourning in his own land and served the harvesters of his field. When he took the meal, he prophesied to his own, saying: I am going to a distant land and will return quickly. But if I delay, bring the meal to the harvesters. And having gone to Babylon and given the meal to Daniel, he appeared to the harvesters while they were eating and told no one what had happened; but he understood that the people would return from Babylon quickly. And he died two years before the return. And he was buried in his own field alone. He gave a sign to those in Judea, that they would see light in the temple and thus behold the glory of the temple.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Κενεζίου","severity":"info","text":"Kenezeou refers to Kenaz, a judge of one tribe in the period of anarchy, as noted in the previous passage.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τύπον τῆς τοῦ κυρίου ἀναστάσεως","severity":"info","text":"Jonah as a type of the Lord's resurrection echoes New Testament typology (e.g., Matthew 12:39-40) and early Christian interpretation.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ναοὺμ","severity":"info","text":"Naoum (Nahum) is the minor prophet; his sign about Nineveh's destruction by water and fire is not in the biblical book but reflects later legendary expansion.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἀμβακοὺμ","severity":"info","text":"Ambakoum (Habakkuk) is the minor prophet; the story of his bringing a meal to Daniel in Babylon is a known legend from the Bel and the Dragon tradition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ιαʹ. Ναοὺμ ... ιβʹ. Ἀμβακοὺμ","severity":"info","text":"The passage is structured as a series of brief prophet entries, each numbered (11, 12), following the pattern of the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰσβηγαβαρὶν","severity":"caution","text":"The place name Isbega Barin is obscure and may be a corruption or variant; its identification is uncertain.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐπὶ Ἱερουσαλὴμ πολλὰ ἔθνη' could be read as 'many nations against Jerusalem' or 'many nations in Jerusalem'; the translation takes the former, consistent with the sign of destruction.","The location 'Ὀστρακίνην' (Ostrakine) is ambiguous; it may refer to a place in Egypt or the Sinai."],"confidence":"high","notes":[]},{"i":43,"ref":"p43","source":"Καὶ περὶ συντελείας τοῦ ναοῦ προεῖπεν, ὅτι ὑπὸ ἔθνους δυτικοῦ γενήσεται. Τότε ἅπλωμά φησι τοῦ Δαβὴρ εἰς μικρὰ ῥαγήσεται, καὶ τὰ ἐπίκρανα τῶν δύο στύλων ἀφαιρεθήσονται καὶ οὐδεὶς γνώσεται ποῦ ἔσονται· αὐτὰ δὲ ἐν τῇ ἐρήμῳ ἀπενεχθήσονται ὑπὸ ἀγγέλων, ὅπου ἐν ἀρχῇ ἐπάγη ἡ σκηνὴ τοῦ μαρτυρίου. Καὶ ἐν αὐτοῖς γνωσθήσεται ἐπὶ τέλει κύριος, ὅτι φωτίσουσι τοὺς διωκομένους ὑπὸ τοῦ ὄφεως ἐν σκότει ὡς ἐξ ἀρχῆς. [Καὶ διασώσει αὐτοὺς κύριος ἐκ σκότους καὶ σκιᾶς θανάτου· καὶ ἔσονται ἐν σκηνῇ ἁγίᾳ. Οὗτος ὁ προφήτης περὶ τῆς ἐλεύσεως τοῦ Χριστοῦ πολλὰ προεφήτευσε. Καὶ πρὸ δύο ἐτῶν τῆς ἐπιστροφῆς τοῦ λαοῦ τῆς ἀπὸ Βαβυλῶνος ἐτελεύτησε καὶ ἐτάφη ἐν τῷ ἰδίῳ ἀγρῷ μονώτατος ἐνδόξως.]\nιγʹ. Σοφονίας ἐκ φυλῆς ἦν Συμεὼν ἀγροῦ Σαβαραθά· προεφήτευσε περὶ τῆς πόλεως καὶ περὶ τέλους ἐθνῶν καὶ αἰσχύνης ἀσεβῶν· καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ. ιδʹ. Ἀγγαῖος ὁ καὶ ἄγγελος, τάχα 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. ιεʹ. Ζαχαρίας ἦλθεν ἀπὸ Χαλδαίων ἤδη προβεβηκὼς κἀκεῖ πολλὰ τῷ λαῷ προεφήτευσε· καὶ τέρατα ἔδωκεν εἰς ἀπόδειξιν. Οὗτος εἶπε τῷ Ἰωσεδέκ, ὅτι γεννήσει υἱὸν καὶ ἐν ερουσαλὴμ ἱερατεύσει. Οὗτος καὶ τὸν Σαλαθιὴλ ἐφ᾽ υἱῷ ηὐλόγησε καὶ ὄνομα Ζοροβάβελ ἐπέθηκε· καὶ ἐπὶ Κύρου τέρας ἔδωκεν εἰς νῖκος καὶ περὶ τῆς λειτουργίας αὐτοῦ προηγόρευσεν, ἣν ποιήσει ἐπὶ Ἱερουσαλὴμ καὶ εὐλόγησεν αὐτὸν σφόδρα.","english":"And concerning the completion of the temple, he foretold that it would be brought about by a western nation. Then, he says, the veil of the Davir will be torn into small pieces, and the capitals of the two pillars will be removed, and no one will know where they are; they will be carried away into the desert by angels, to the place where the tent of the tabernacle was originally erected. And by them the Lord will be known at the end, because they will enlighten those persecuted by the serpent in darkness, as in the beginning. [And the Lord will save them from darkness and the shadow of death; and they will be in a holy tent. This prophet prophesied many things concerning the coming of Christ. And two years before the return of the people from Babylon, he died and was buried in his own field, alone and with honor.]\n\n13. Zephaniah was from the tribe of Symeon, of the village of Sabaratha; he prophesied concerning the city and concerning the end of nations and the shame of the impious; and having died, he was buried in his own field. 14. Haggai, who is also the angel, came as a young man from Babylon to Jerusalem and openly prophesied concerning the return of the people and 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. 15. Zechariah came from the Chaldeans, already advanced in age, and there he prophesied many things to the people; and he gave signs as proof. He said to Josedech that he would beget a son and that he would serve as priest in Jerusalem. He also blessed Salathiel concerning his son and gave him the name Zerubbabel; and under Cyrus he gave a sign for victory and foretold concerning the liturgy which he would perform over Jerusalem, and he blessed him greatly.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Δαβὴρ","severity":"info","text":"Δαβὴρ (Davir) is a Greek transliteration of the Hebrew דְּבִיר (debir), referring to the innermost sanctuary of the Temple, the Holy of Holies.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ἅπλωμά φησι τοῦ Δαβὴρ","severity":"info","text":"The veil of the sanctuary (ἅπλωμα τοῦ Δαβὴρ) evokes the Temple veil (parochet) and possibly the curtain before the Holy of Holies, a motif in Jewish and Christian apocalyptic.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σκηνὴ τοῦ μαρτυρίου","severity":"info","text":"The phrase σκηνὴ τοῦ μαρτυρίου (tent of the tabernacle) echoes the Septuagint term for the Tabernacle (Exodus 25–40), linking the prophecy to wilderness origins.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ιγʹ. Σοφονίας ... ιδʹ. Ἀγγαῖος ... ιεʹ. Ζαχαρίας","severity":"info","text":"The passage lists three minor prophets (Zephaniah, Haggai, Zechariah) in sequence, each with brief biographical and prophetic notices, typical of the Vitae Prophetarum catalogue form.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀγγαῖος ὁ καὶ ἄγγελος","severity":"info","text":"Haggai is called 'the angel' (ἄγγελος), a wordplay on his name (Haggai = 'festal' in Hebrew, but here reinterpreted as 'messenger'), a common patristic etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"περὶ συντελείας τοῦ ναοῦ","severity":"caution","text":"The phrase περὶ συντελείας τοῦ ναοῦ is ambiguous: it may mean 'concerning the completion of the temple' (as translated) or 'concerning the destruction of the temple' (συντέλεια can mean 'end').","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophet in the first paragraph (before §13) is unclear; the preceding passage names Jonah and Naoum, but the content here may refer to a different figure, possibly Malachi or an unnamed prophet. The Greek text does not specify the speaker of the prophecy about the temple.","The phrase περὶ συντελείας τοῦ ναοῦ is ambiguous between 'completion' and 'destruction' of the temple."],"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":44,"ref":"p44","source":"Τὰ δὲ τῆς προφητείας εἶδεν ἐν Ἱερουσαλὴμ καὶ περὶ τέλους ἐθνῶν καὶ Ἰσραὴλ καὶ τοῦ ναοῦ καὶ ἀργίας προφητῶν καὶ ἱερέων, καὶ περὶ διπλῆς κρίσεως ἐξέθετο· καὶ ἀπέθανεν ἐν γήρει μακρῷ καὶ ἐκλειπὼν ἐτάφη σύνεγγυς Ἀγγαίου. [Ἀλληλούϊα Ἀγγαίου καὶ Ζαχαρίου εἶπεν ὁ πνευματικὸς προφήτης Δαυὶδ ἐν τοῖς τελευταίοις ψαλμοῖς· τουτ, αἰνεῖτε τὸν θεὸν ἐν ψαλμοῖς καὶ χοροῖς περὶ τῆς ἐπανόδου ἀπὸ Βαβυλῶνος.]\nιϛʹ. Μαλαχίας. Οὗτος μετὰ τὴν ἐπιστροφὴν τίκτεται ἐν Σωφᾷ καὶ ἔτι πάνυ νέος καλὸν βίον ἔσχηκε. Καὶ ἐπειδὴ πᾶς ὁ λαὸς ἐτίμα αὐτὸν ὡς ὅσιον καὶ πρᾷον, ἐκάλεσεν αὐτὸν Μαλαχί, ὃ ἑρμηνεύεται ἄγγελος· ἦν γὰρ καὶ τῷ ἰδεῖν εὐπρεπής. Ἀλλὰ καὶ ὅσα εἶπεν αὐτὸς ἐν προφητείᾳ, αὐτῇ τῇ ἡμέρᾳ ὀφθεὶς ἄγγελος θεοῦ ἐπεδευτέρωσεν, ὡς ἐγένετο ἐν ἡμέραις ἀναρχίας ὡς γέγραπται ἐν Σφαρφωτίμ, τουτέστιν ἐν βίβλῳ κριτῶν. Καὶ ἔτι νέος προσετέθη πρὸς τοὺς πατέρας αὐτοῦ ἐν ἀγρῷ αὐτοῦ. ιζʹ. 17.col.a. Ναθὰν προφήτης Δαυὶδ ἦν ἐκ Γαβᾶ καὶ αὐτὸς ἦν ὁ διδάξας αὐτὸν νόμον κυρίου καὶ εἶδεν, ὅτι Δαυὶδ ἐν τῇ Βηρσαβεὲ παραβήσεται καὶ σπεύδοντα ἐλθεῖν ἀγγεῖλαι αὐτῷ ἐνεπόδισεν ὁ Βελίαρ, ὅτι κατὰ τὴν ὁδὸν εὗρε νεκρὸνκείμενονγυμνὸνἐέσφαγμένον· καὶ ἐπέμεινεν ἐκεῖ καὶ τῇ νυκτὶ ἐκείνῃ ἔγνω, ὅτι ἐποίησε τὴν ἁμαρτίαν. Καὶ ὑπέστρεψε πενθῶν καὶ ὡς ἀνεῖλε τὸν ἄνδρα αὐτῆς, ἔπεμψε κύριος ἐλέγξαι αὐτόν· καὶ αὐτὸς πάνυ γηράσας ἀπέθανε καὶ ἐτάφη εἰς τὴν γῆν αὐτοῦ. 17.col.b. Ναθὰν ὁ προφήτης τοῦ Δαυὶδ ἐκ φυλῆς ἱερωσύνης ἦν. Ἐγεννήθη δὲ ἐν Γαβαῷ καὶ αὐτὸς ἐδίδαξε τὸν Δαυὶδ νόμον κυρίου·","english":"The things of the prophecy he saw in Jerusalem, and concerning the end of nations and Israel and the temple and the idleness of prophets and priests, and concerning a double judgment he set forth; and he died in extreme old age and, having departed, was buried near Haggai. [Alleluia of Haggai and Zechariah the spiritual prophet David said in the last psalms: that is, praise God in psalms and choruses concerning the return from Babylon.]\n\n16. Malachi. This one after the return was born in Sopha and while still very young had 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. But also whatever he himself said in prophecy, on that same day an angel of God appearing confirmed, as happened in the days of anarchy as is written in Spharphothim, that is, in the book of Judges. And while still young he was added to his fathers in his own field. 17. Nathan the prophet of David was from Gaba and he was the one who taught him the law of the Lord and he saw that David would transgress with Bathsheba and when hastening to go announce it to him, Beliar hindered him, because along the way he found a dead man lying naked and slain; and he remained there and on that night he knew that he had committed the sin. And he returned mourning and when he had killed her husband, the Lord sent to rebuke him; and he himself, having grown very old, died and was buried in his own land. 17. Nathan the prophet of David was from the priestly tribe. He was born in Gabaoth and he taught David the law of the Lord.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ιϛʹ. Μαλαχίας. Οὗτος μετὰ τὴν ἐπιστροφὴν τίκτεται ἐν Σωφᾷ","severity":"info","text":"The passage shifts from an unnamed prophet (likely Zechariah) to Malachi, then to Nathan, with two distinct entries for Nathan (17.col.a and 17.col.b), indicating a composite or doublet tradition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σφαρφωτίμ","severity":"info","text":"Σφαρφωτίμ is a Greek transliteration of a Hebrew phrase meaning 'book of Judges,' as the text itself glosses: τουτέστιν ἐν βίβλῳ κριτῶν.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βελίαρ","severity":"info","text":"Βελίαρ (Beliar) is a Greek form of Belial, a demonic figure in Jewish and Christian tradition, here personified as an obstacle preventing Nathan from warning David.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀλληλούϊα Ἀγγαίου καὶ Ζαχαρίου εἶπεν ὁ πνευματικὸς προφήτης Δαυὶδ ἐν τοῖς τελευταίοις ψαλμοῖς","severity":"info","text":"The bracketed note attributes a liturgical 'Alleluia' to David, linking Haggai and Zechariah to the Psalms, reflecting later liturgical reception of these prophets.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν ταῖς ἡμέραις ἀναρχίας","severity":"caution","text":"The phrase 'in the days of anarchy' is ambiguous; it may refer to the period of the Judges or to a specific historical interregnum, but the text does not clarify.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the prophet in the first paragraph (before Malachi) is not explicitly named; it may be Zechariah or Haggai based on context.","The two entries for Nathan (17.col.a and 17.col.b) may represent variant traditions or scribal duplication; the relationship between them 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":45,"ref":"p45","source":"καὶ γνοὺς ὅτι ἐν Βηρσαβεὲ παραβήσεται ὁ Δαυίδ, ἔσπευσε τοῦ ἐλθεῖν καὶ ἀναγγεῖλαι αὐτῷ, ὥστε φυλάξασθαι ἀπὸ τῆς ἀνομίας. Καὶ ἐνεπόδισεν αὐτὸν ὁ Βελίαρ. Ἐρχόμενος γὰρ εἰς Ἱερουσαλὴμ εὗρε νεκρὸν ἐσφαγμένον παρεσκευασμένον γυμνὸν καὶ ἀποδυσάμενος τὴν στολὴν καὶ περιβαλὼν αὐτῷ ἐπέμεινεν ἐκεῖ θέλων θάψαι τὸν νεκρόν· καὶ μὴ φθάσας ἐλθεῖν πρὸς Δαυὶδ τῇ νυκτὶ ἐκείνῃ, ἐποίησε τὴν ἀνομίαν. Καὶ γνοὺς τῷ πνεύματι ὁ ὅσιος, ὑπέστρεψε πενθῶν πάσας τὰς ἡμέρας, καὶ ὅτε ἀνεῖλε τὸν ἄνδρα αὐτῆς, ἀπέστειλεν αὐτὸν ὁ θεὸς ἐλέγξαι τὸν Δαυίδ, ἐπειδὴ γὰρ ἔβλεπεν ὁ θεὸς πενθοῦντα τὸν Ναθάν· ἔλεγε γάρ, ὅτι δι᾽ ἐμοῦ γέγονεν ἡ ἀσέβεια αὕτη. Καὶ προσέσχεν ὁ κύριος ἐπὶ τὸν στεναγμὸν αὐτοῦ· καὶ εἶπε πρὸς αὐτόν· ἐπειδὴ διὰ σοῦ νομίζεις γεγενῆσθαι τὸ τραῦμα, διὰ σοῦ καὶ ἡ θεραπεία γενήσεται. Ἀπελθὼν οὖν ἤλεγξεν αὐτὸν ἐπὶ κεκρυμμένοιςκαὶἐποίησεναὐτός, καθὼς ἐνετείλατο αὐτῷ ὁ κύριος. Οὗτος οὖν εἰς βαθὺ γῆρας ἐλάσας καὶ ἐν πολλῇ ἀγαθῇ ἐκοιμήθη ἐν εἰρήνῃ. ιηʹ. 18.col.a. Ἀχία ἀπὸ Σηλώμ, ὅπου ἦν ἡ σκηνὴ τὸ παλαιὸν ἐκ πόλεως Ἠλί. Οὗτος εἶπε περὶ Σολομών, ὅτι προσκρούσει κυρίῳ· καὶ ἤλεγξε τὸν Ἱεροβοάμ, ὅτι δόλῳ πορεύσεται μετὰ κυρίου· εἶδε ζεῦγος βοῶν πατοῦν τὸν λαὸν καὶ κατὰ τῶν ἱερέων ἐπιτρέχον· προεῖπε καὶ τῷ Σολομῶντι, ὅτι αἱ γυναῖκες αὐτὸν ἐκστήσουσι καὶ πᾶν τὸ γένος αὐτοῦ· καὶ ἀπέθανε καὶ ἐτάφη σύνεγγυς τῆς δρυὸς Σηλώμ. 18.col.b. Σηλὼμ ὁ καὶ Ἠλεί, ἔνθα ἦν καὶ ἡ σκηνὴ τὸ πάλαι. Σηλὼμ δὲ ἐκαλεῖτο ὁ Ἠλεί· ἐν ἀρχῇ τῆς ἱερωσύνης προεφήτευσε περὶ Σολομῶντος, ὅτι προσκρούσει διὰ τὰς γυναῖκας·","english":"And knowing that David would transgress at Beersheba, he hastened to go and announce it to him, so that he might guard against the lawlessness. But Beliar hindered him. For as he was coming to Jerusalem, he found a dead man, slain, prepared, naked, and taking off his garment and wrapping it around him, he remained there, wishing to bury the dead man. And not having arrived in time to go to David that night, he committed the lawlessness. And knowing by the spirit, the holy man returned, mourning all the days, and when he killed her husband, God sent him to rebuke David, for God saw Nathan mourning. For he said, \"This impiety happened because of me.\" And the Lord heeded his groaning. And he said to him, \"Since you think the wound came about through you, through you also the healing will come.\" So going, he rebuked him concerning hidden things, and he did as the Lord commanded him. This man, then, having advanced to a deep old age and in much goodness, fell asleep in peace. 18. Col. a. Ahijah from Shiloh, where the tabernacle was formerly, from the city of Eli. This man spoke about Solomon, that he would offend the Lord; and he rebuked Jeroboam, that he would proceed with deceit against the Lord; he saw a yoke of oxen trampling the people and running against the priests; he also foretold to Solomon that his wives would drive him mad and his whole race; and he died and was buried near the oak of Shiloh. 18. Col. b. Shiloh, who is also Eli, where the tabernacle was formerly. And Shiloh was called Eli; at the beginning of his priesthood he prophesied about Solomon, that he would offend because of the women.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Βελίαρ","severity":"info","text":"Beliar is a Greek form of the Hebrew Belial, a personification of wickedness or a demonic figure, often used in Jewish and Christian literature to denote an adversary or Satan.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐν Βηρσαβεὲ παραβήσεται ὁ Δαυίδ","severity":"info","text":"The reference to David's transgression at Beersheba alludes to the biblical account of David's adultery with Bathsheba (2 Samuel 11), though the location Beersheba is not explicitly mentioned in the biblical narrative.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀχία ἀπὸ Σηλώμ","severity":"info","text":"Ahijah of Shiloh is a prophet mentioned in 1 Kings 11:29-39 and 14:1-18, who prophesied the division of the kingdom and rebuked Jeroboam. The text here expands on his role.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"18.col.a. … 18.col.b.","severity":"info","text":"The passage is divided into two columns (col. a and col. b) in the manuscript, each presenting a separate prophetic figure: Ahijah and Shiloh/Eli, indicating a compilation of multiple traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Σηλὼμ ὁ καὶ Ἠλεί","severity":"caution","text":"The identification of Shiloh with Eli is problematic; in the biblical tradition, Shiloh is a location, not a person. This may reflect a conflation or scribal error in the manuscript tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐποίησε τὴν ἀνομίαν' (he committed the lawlessness) is ambiguous: it could refer to Nathan's failure to prevent David's sin or to David's own act, though the context suggests Nathan's delay led to the transgression.","The relationship between Shiloh and Eli is unclear; the text may be corrupt or reflect a non-biblical tradition."],"confidence":"medium","notes":[]},{"i":46,"ref":"p46","source":"ὅτι γυναῖκες ἐκστήσουσι καὶ διαστρέψουσιν αὐτὸν ἀπὸ κυρίου καὶ ἅπαν τὸ γένος αὐτοῦ· καὶ περὶ τοῦ Ἱεροβοὰμ εἶπεν, ὅτι δόλῳ πορεύσεται μετὰ κυρίου καὶ μετὰ Ἰσραήλ· εἶδε ζεῦγος βοῶν θηλείων καταπατοῦν τὸν λαὸν καὶ κατὰ τῶν ἱερέων ἐπιτρέχον· καὶ ὅτι παραβήσεται Σολομὼν τὸν νόμον τοῦ ὑψίστου· ταῦτα προεῖπεν Ἠλεὶ πρὸς τοὺς υἱοὺς αὐτοὺς ἱερατεῦσαι. Καὶ οὗτος ὁ προφήτης αὐτὸς ἀπέθανεν ἐν γήρει βαθυτάτῳ οὐκ ἀγαθῶς. ιθʹ. Ἰωὰδ ἐκ τῆς Σαμαρείμ. Οὗτός ἐστιν, ὃν ἐπάταξεν ὁ λέων καὶ ἀπέθανεν, ὅτε ἤλεγξε τὸν Ἱεροβοὰμ ἐπι ταῖς δαμάλεσι· καὶ ἐτάφη ἐν Βεθὴλ σύνεγγυς τοῦ ψευδοπροφήτου τοῦ πλανήσαντος αὐτόν. κʹ. Ἀζαρίας ἐκ γῆς Συβαθά, ὃς ἐπέστρεψεν ἐξ Ἰσραὴλ τὴν αἰχμαλωσίαν Ἰούδα· καὶ θανὼν ἐτάφη ἐν ἀγρῷ αὐτοῦ. καʹ. Ἠλίας Θεσβίτης ἐκ γῆς Ἀράβων, φυλῆς Ἀαρών, οἰκῶν ἐν Γαλαάδ, ὅτι ἡ Θέσβις δόμα ἦν τοῖς ἱερεῦσιν. Ὅτε εἶχε τεχθῆναι, εἶδε Σοβαχὰ ὁ πατὴρ αὐτοῦ, ὅτι ἄνδρες λευκοφανεῖς αὐτὸν προσηγόρευον, καὶ ὅτι ἐν πυρὶ αὐτὸν ἐσπαργάνουν, καὶ φλόγα πυρὸς ἐδίδουν αὐτῷ φαγεῖν καὶ ἐλθὼν ἀνήγγειλεν ἐν Ἱερουσαλὴμ καὶ εἶπεν αὐτῷ ὁ χρησμός· μὴ δειλιάσῃς· ἔσται γὰρ ἡ οἴκησις αὐτοῦ φῶς καὶ ὁ λόγος αὐτοῦ ἀπόφασις καὶ κρινεῖ τὸν Ἰσραήλ. Τὰ δὲ σημεῖα ἃ ἐποίησεν, εἰσὶ ταῦτα· ηὔξατο Ἠλίας καὶ οὐκ ἔβρεξεν ἐπὶ ἔτη τρία καὶ πάλιν ηὔξατο μετὰ τρία ἔτη καὶ γέγονε πολὺς ὑετός· ἐν Σαρεφθοῖς τῆς Σιδωνίας ἐποίησε διὰ ῥήματος κυρίου τὴν ὑδρίαν τῆς χήρας μὴ ἐκλεῖψαι καὶ τὴν καψάκην τοῦ ἐλαίου μὴ ἐλαττωθῆναι· τὸν υἱὸν αὐτῆς ἀποθανόντα ἤγειρεν ὁ θεὸς ἐκ νεκρῶν εὐξαμένου αὐτοῦ.","english":"that women would cause him to deviate and turn him away from the Lord, and his entire race; and concerning Jeroboam he said that he would proceed with deceit against the Lord and against Israel; he saw a pair of female oxen trampling the people and running against the priests; and that Solomon would transgress the law of the Most High; these things Eli foretold to his sons to serve as priests. And this prophet himself died in extreme old age, not well. 19. Jehoiada from Samareim. This is the one whom the lion struck and he died, when he rebuked Jeroboam concerning the heifers; and he was buried in Bethel near the false prophet who led him astray. 20. Azariah from the land of Sybatha, who turned back the captivity of Judah from Israel; and having died, he was buried in his field. 21. Elijah the Tishbite from the land of the Arabs, of the tribe of Aaron, dwelling in Galaad, because Thesbis was a gift to the priests. When he was about to be born, his father Sobacha saw that men of radiant appearance 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 decree, and he will judge Israel. And the signs which he performed are these: Elijah prayed and it did not rain for three years, and again he prayed after three years and there was abundant rain; in Sarepta of Sidon he made, by the word of the Lord, the widow's jar not run out and the flask of oil not diminish; her son who had died, God raised from the dead at his prayer.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"οὐκ ἀγαθῶς","severity":"info","text":"The phrase 'not well' qualifies the death of Eli, contrasting with the usual pious death formula in the Vitae Prophetarum and implying a negative judgment.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἠλεὶ","severity":"info","text":"Eli's prophecy about Solomon's transgression echoes 1 Kings 11:1-13, where Solomon's foreign wives lead him astray, and Jeroboam's deceit recalls 1 Kings 12:26-33.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἠλίας Θεσβίτης","severity":"info","text":"Elijah's designation as 'Tishbite' and his dwelling in Galaad (Gilead) reflect traditions in 1 Kings 17:1 and later hagiography, while the miraculous birth story is extra-biblical.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"ζεῦγος βοῶν θηλείων","severity":"info","text":"The image of female oxen trampling the people and attacking priests is unique to this recension and may symbolize idolatrous worship, possibly alluding to Jeroboam's golden calves (1 Kings 12:28).","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ιθʹ. Ἰωὰδ ... κʹ. Ἀζαρίας ... καʹ. Ἠλίας","severity":"info","text":"The passage follows the catalog format of the Vitae Prophetarum, with numbered entries for each prophet, providing name, origin, key deeds, and death notice.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἠλίας","severity":"info","text":"Elijah's raising of the widow's son and the miraculous oil and flour jars are attested in later Christian tradition, e.g., in the Protoevangelium of James and patristic commentaries.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Sobacha' as Elijah's father is not attested in the biblical text and may be a legendary addition; the location 'Thesbis' as a gift to priests is unclear.","The phrase 'οὐκ ἀγαθῶς' for Eli's death is ambiguous: it may mean 'not well' in a moral sense or simply 'not peacefully'."],"confidence":"high","notes":[]},{"i":47,"ref":"p47","source":"Προβλήματος γενομένου παρ᾽ αὐτοῦ καὶ τῶν προφητῶν τοῦ Βάαλ, τίς ἂν εἴη ὁ ἀληθινὸς καὶ ὄντως θεός, ᾕρησε γενέσθαι θυσίαν παρά τε αὐτοῦ κἀκείνων καὶ μὴ ὑποθεῖναι πῦρ, ἀλλ᾽ ἕκαστον εὔξασθαι καὶ τὸν ἐπακούοντα αὐτὸν εἶναι θεόν. Οἱ μὲν οὖν τοῦ Βάαλ ηὔχοντο καὶ κατετέμνοντο ἕως ὥρας ἐνάτης καὶ οὐδεὶς αὐτοῖς ἐπήκουεν· ὁ δὲ Ἠλίας καὶ ὕδατος πολλοῦ πληρώσας τὸν τόπον, ἔνθα καὶ εὐθὺς ἐπέπεσε πῦρ καὶ ἀνήἦν τὴν θυσίαν, καὶ τὸ ὕδωρ ἐξέλειπεν· καὶ πάντες τὸν μὲν θεὸν εὐλόγησαν, τοὺς δὲ τοῦ Βάαλ ἀνεῖλον ὄντας τετρακοσίους πεντήκοντα. Τῷ βασιλεῖ Ὀζίᾳ ἀποστείλαντι μαντεύσασθαι παρὰ εἰδώλων προεφήτευσε θάνατον καὶ ἀπέθανεν. Δύο πεντηκοντάρχων ἀποσταλέντων ἐπ᾽ αὐτὸν παρὰ χοζίου τοῦ βασιλέως Ἰσραὴλ ἐπεκαλέσατο τὸν κύριον καὶ πῦρ ἀπ᾽ οὐρανοῦ κατέβη κἀκείνους ἀνήλωσε τὸ πῦρ ἐκ προστάγματος κυρίου. Κόρακες ἔφερον αὐτῷ ἄρτους τὸ πρωΐ, δείλης δὲ κρέα· τῇ μηλωτῇ ἐπάταξε τὸν Ἰορδάνην καὶ διῃρέθη καὶ διέβησαν ξηρῷ τῷ ποδὶ, αὐτός τε καὶ Ἐλισαῖος· τὸ τελευταῖον ἀνελήφθη ἄρματι πυρός. κβʹ. Ἐλισαῖος ἦν ἐξ Ἀβελμαοὺλ γῆς τοῦ Ῥουβήν· καὶ ἐπὶ τούτου γέγονε τέρας, ὅτι, ἡνίκα ἐτέχθη ἐν Γαλγάλοις ἡ δάμαλις ἡ χρυσῆ ὀξὺν ἐβόησεν, ὥστε ἀκουσθῆναι εἰς ερουσαλήμ· καὶ εἶπεν ὁ ἱερεὺς διὰ τῶν δήλων, ὅτι προφήτης ἐτέχθη Ἰσραήλ, ὅς καθελεῖ τὰ γλυπτὰ αὐτῶν καὶ τὰ χωνευτά· καὶ θανὼν ἐτάφη ἐν Σαμαρείᾳ. Τὰ δὲ σημεῖα, ἃ ἐποίησεν, εἰσὶ ταῦτα· ἐπάταξε καὶ αὐτὸς τὸν Ἰορδάνην τῇ μηλωτῇ τῇ Ἠλίου καὶ διῃρέθη τὸ ὕδωρ καὶ διέβη καὶ αὐτὸς ξηρῷ τῷ ποδί· τὰ ὕδατα ἐν Ἰεριχὼ πονηρὰ ἦν καὶ ἄγονα·","english":"When a problem was posed by him and by the prophets of Baal as to who would be the true and real god, he chose to have a sacrifice made both by himself and by them, and not to set fire underneath, but for each to pray, and the one who answered them would be god. So the prophets of Baal prayed and cut themselves until the ninth hour, and no one answered them; but Elijah filled the place with much water, and immediately fire fell and consumed the sacrifice, and the water disappeared; and all blessed the god, and they slew the prophets of Baal, who were four hundred and fifty. To King Uzziah, who sent to consult idols for divination, he prophesied death, and he died. When two centurions were sent against him by King Jehoahaz of Israel, he called upon the Lord, and fire came down from heaven and consumed them, the fire by command of the Lord. Ravens brought him bread in the morning, and meat in the evening; he struck the Jordan with his mantle, and it was divided, and they crossed on dry foot, both he and Elisha; finally he was taken up by a fiery chariot. 22. Elisha was from Abel-meholah in the land of Reuben; and a portent occurred concerning him, that when he was born in Gilgal, the golden heifer bellowed loudly, so as to be heard in Jerusalem; and the priest said through the Urim that a prophet had been born to Israel who would destroy their carved and molten images; and having died, he was buried in Samaria. And the signs that he performed are these: he also struck the Jordan with Elijah's mantle, and the water was divided, and he too crossed on dry foot; the waters in Jericho were bad and barren.","structure":"narrative","commentary":[{"unit":"background","kind":"background","basis":"background","lemma":"Προβλήματος γενομένου","severity":"info","text":"The contest on Mount Carmel between Elijah and the prophets of Baal is narrated in 1 Kings 18:20-40. The version here, with the prayer test and the self-cutting of Baal's prophets, is a legendary elaboration.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"τετρακοσίους πεντήκοντα","severity":"info","text":"The number 450 for the slain prophets of Baal is a variant; 1 Kings 18:19, 22, 40 mentions 450 prophets of Baal, but some traditions give 850. The text follows the 450 count.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ὀζίᾳ","severity":"info","text":"The prophecy to King Uzziah (Azariah) of Judah is not in the canonical Elijah cycle; it may conflate with the story of Amaziah (2 Chronicles 25:7-8) or be a legendary addition.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Κόρακες ἔφερον αὐτῷ ἄρτους","severity":"info","text":"The motif of ravens feeding Elijah is paralleled in the Lives of the Prophets (recensio prior) and in later hagiography, echoing the ravens that fed the prophet Elijah in 1 Kings 17:6.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"κβʹ. Ἐλισαῖος","severity":"info","text":"The numeral κβʹ (22) marks the beginning of the entry for Elisha, following the standard sequential numbering of prophets in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἡ δάμαλις ἡ χρυσῆ","severity":"info","text":"The golden heifer bellowing at Elisha's birth is a legendary portent not found in the biblical account; it appears in later Jewish and Christian traditions as a sign of the prophet's future iconoclasm.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of King Jehoahaz (χοζίου) is uncertain; the text may refer to Jehoahaz of Israel (2 Kings 13) or a conflation with Jehoash. The phrase 'two centurions' (πεντηκοντάρχων) is ambiguous: it could mean commanders of fifty, but the English translates as 'centurions' (commanders of a hundred). The location of Elisha's birth in Gilgal (Γαλγάλοις) conflicts with the biblical Abel-meholah (1 Ki"],"confidence":"high","notes":[]},{"i":48,"ref":"p48","source":"καὶ ἀκούσας παρὰ τῶν τῆς πόλεως ἐπεκαλέσατο τὸν θεὸν καὶ εἶπεν· ἴαμαι τὰ ὕδατα ταῦτα καὶ οὐκ ἔσται ἔτι ἐκεῖθεν θάνατος καὶ ἀτεκνουμένη· καὶ ἰάθησαν τὰ ὕδατα ἕως τῆς ἡμέρας ταύτης. Παίδων ἀτακούντων κατ᾽ αὐτοῦ κατηράσατο ἐν αὐτοῖς καὶ ἐξέλθουσαι δύο ἄρκοι ἐνέῤῥηξαν ἐξ αὐτῶν μβʹ. Γυνὴ προφήτου τελευτήσαντος ὀχλουμένη ὑπὸ δανιστῶν καὶ μὴ ἔχουσα ἀποδοῦναι προσῆλθε τῷ Ἐλισαίῳ, καὶ ἐνετείλατο αὐτῇ συναγαγεῖν ἀγγεῖα καινά, ὅσα δύναται, καὶ τὸ ἔχον ὀλίγιστον ἔλαιον ἐκκενοῦν εἰς αὐτά, ἕως ἀποσχῇ τὰ ἀγγεῖα· καὶ τοῦτο ποιήσασα ἐπλήρωσε τὰ ἀγγεῖα καὶ ἀποδέδωκε τοῖς δανισταῖς καὶ τὸ περισσεῦον ἔσχεν εἰς διατροφὴν τῶν παιδίων. Εἰς Σουμὰν ἀπελθὼν ἔμεινε παρά τινι γυναικὶ καὶ μὴ ποιοῦσαν αὐτὴν παιδίον, ἐπιθυμοῦσαν δὲ σχεῖν εὐξάμενος πεποίηκε συλλαβεῖν καὶ τεκεῖν· εἶτα ἀποθανόντα τὸν παῖδα εὐξάμενος πάλιν ἤγειρεν ἐκ νεκρῶν. Εἰς Γάλγαλα ἐλθὼν κατήχθη παρὰ τοῖς υἱοῖς τῶν προφητῶν καὶ ἑψεθέντος προσφαγίου καὶ θανατικῆς βοτάνης συνεψεθείσης τῷ προσφαγίῳ καὶ παρ᾽ ὀλίγον κινδυνευόντων πάντων πεποίηκεν ἀβλαβὲς καὶ ἡδὺ τὸ βρῶμα· τῶν υἱῶν τῶν προφητῶν κοπτόντων ξύλα παρὰ τὸν ορδάνην ἐξέπεσε τὸ δρέπανον καὶ κατεποντίσθη· ὁ δὲ Eλσσαῖος εὐχόμενος πεποίηκεν ἐπιπολάσαι τὸ δρέπανον. Ναιμᾶν ὁ Σύρος δι᾽ αὐτοῦ ἐκαθερίσθη ἀπὸ τῆς λέπρας. Τὸν παῖδα αὐτοῦ Ἐλισαῖος λεγόμενον Γιεζεί, ἀπελθόντα κρύφα παρὰ γνώμην αὐτοῦ πρὸς Ναιμᾶν καὶ αἰτήσαντα ἀργύριον, ὕστερον ἐλθόντα καὶ ἀρνούμενον ἤλεγξε καὶ κατηράσατο αὐτὸν καὶ γέγονε λεπρός.","english":"And having heard from the people of the city, he called upon God and said, \"I heal these waters, and there will no longer be death and childlessness from that place.\" And the waters were healed until this day. When children were misbehaving against him, he cursed them, and two bears burst forth and killed forty-two of them. When the wife of a deceased prophet was troubled by creditors and had nothing to repay, she came to Elisha, and he instructed her to gather as many new vessels as she could and to pour the very little oil she had into them until the vessels were full. And having done this, she filled the vessels, repaid the creditors, and had the surplus for the sustenance of her children. Going to Shunem, he stayed with a certain woman who was not bearing a child but desired to have one; he prayed and caused her to conceive and give birth. Then, when the child died, he prayed again and raised him from the dead. Going to Gilgal, he lodged with the sons of the prophets, and when a dish was cooked and a deadly herb was cooked with it, and all were nearly in danger, he made the food harmless and pleasant. When the sons of the prophets were cutting wood by the Jordan, the sickle fell out and was sunk; but Elisha, praying, caused the sickle to float. Naaman the Syrian was cleansed of his leprosy through him. His servant, called Gehazi, who went secretly against Elisha's will to Naaman and asked for silver, later came and denied it; Elisha convicted him and cursed him, and he became a leper.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"ἴαμαι τὰ ὕδατα ταῦτα","severity":"info","text":"Elisha's declaration 'I heal these waters' is a performative utterance, not a prayer for healing; the verb ἴαμαι is present middle indicative, indicating immediate action.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ναιμᾶν ὁ Σύρος","severity":"info","text":"The account of Naaman the Syrian's cleansing from leprosy echoes 2 Kings 5, where Elisha heals Naaman by instructing him to bathe in the Jordan.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γιεζεί","severity":"info","text":"Gehazi (Γιεζεί) is Elisha's servant in 2 Kings 5:20–27, where he is cursed with leprosy for accepting Naaman's gifts against Elisha's will.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage is a series of short miracle stories about Elisha, each introduced by a temporal or locative phrase (e.g., Εἰς Σουμάν, Εἰς Γάλγαλα), typical of the Vitae Prophetarum's narrative style.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐνέῤῥηξαν","severity":"caution","text":"The verb ἐνέῤῥηξαν (from ἐκρήγνυμι) is a hapax or rare form; the text likely means 'burst forth' or 'rushed out', but the exact nuance is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Παίδων ἀτακούντων","severity":"info","text":"The story of Elisha cursing misbehaving children, resulting in bears killing 42 of them, is not found in the biblical account (2 Kings) and appears only in later hagiographic traditions.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἴαμαι τὰ ὕδατα ταῦτα' could be read as a prayer or a performative statement; the text takes it as a declaration of healing.","The number 'μβʹ' (42) is clear, but the identity of the children and the location of the event are unspecified.","The verb 'ἐνέῤῥηξαν' is textually uncertain; the reading 'burst forth' is adopted."],"confidence":"high","notes":[]},{"i":49,"ref":"p49","source":"Βασιλέως Συρίας πολεμοῦντος τὸν Ἰσραὴλ ἠσφαλίζετο τὸν βασιλέα Ἰσραὴλ ἀπαγγέλλων αὐτῷ τὰς σκέψεις τοῦ ἐχθροῦ· τοῦτο μαθὼν ὁ βασιλεὺς Συρίας πέμπει δύναμιν ἀγαγεῖν τὸν προφήτην· ὁ δὲ εὐξάμενος πεποίηκεν αὐτοὺς καταχθῆναι ἀορασίᾳ καὶ ἀπήγαγεν εἰς Σαμαρείαν παρὰ τοὺς ἐχθρούς, ἀβλαβεῖς τε αὐτοὺς φυλάξας διέσωσε καὶ ἔθρεψεν· τοῦτο μαθὼν ὁ βασιλεὺς Συρίας ἐπαύσατο τοῦ πολεμεῖν. Μετὰ θάνατον Ἐλισαίου ἀποθανών τις καὶ θαπτόμενος ἐῤῥίφη ἐπὶ τὰ ὀστᾶ αὐτοῦ καὶ μόνον ὡς ἥψατο τῶν ὀστέων τοῦ Ἐλισαίου, ὁ νεκρὸς εὐθὺς ἀνέζησεν. κγʹ. Ζαχαρίας ἐξ Ἱερουσαλὴμ υἱὸς Ἰωδαὲ τοῦ ἱερέως, ὃν ἀπέκτεινεν Ἰωὰς ὁ βασιλεὺς Ἰούδα ἐχόμενα τοῦ θυσιαστηρίου· καὶ ἐξέχεεν τὸ αἷμα αὐτοῦ ὁ οἶκος Δαυὶδ ἀνὰ μέσον ἐπὶ τοῦ ·Αἰλάμ· καὶ λαβόντες αὐτὸν οἱ ἱερεῖς ἔθαψαν αὐτὸν μετὰ τοῦ πατρὸς αὐτοῦ· ἔκτοτε ἐγένοντο τέρατα ἐν τῷ ναῷ φαντασίας καὶ οὐκ ἴσχυον οἱ ἱερεῖς ἰδεῖν ὀπτασίαν ἀγγέλων θεοῦ οὔτε δοῦναι χρησμοὺς ἐκ τοῦ Δαβεὶρ οὔτε ἐρωτῆσαι ἐν τῷ Ἐφοὺδ οὔτε διὰ δήλων ἀποκριθῆναι τῷ λαῷ ὡς τὸ πρίν. [(Ἰαδὼκ). Ἄνθρωπος τοῦ θεοῦ ὁ ἐλθὼν ἐκ γῆς Ἰούδα εἰς Ἱερουσαλὴμ πρὸς Ἱεροβοὰμ Ἰαδὼκ ἐκαλεῖτο. Οὗτος προεφήτευσε περὶ Ἰωσία τοῦ βασιλέως Ἰούδα, ὅτι τὰ ὀστᾶ τῶν ἱερέων τοῦ Βαὰλ κατακαύσει ἐπὶ τοῦ θυσιαστηρίου, ἔνθα Ἱεροβοὰμ ἔθυε τῷ Βαάλ. Καὶ προφητεύοντος αὐτοῦ ἐξέτεινεν ὁ βασιλεὺς τὴν χεῖρα αὐτοῦ συλλαβεῖν αὐτόν, καὶ ἐξηράνθη ἡ χεὶρ τοῦ βασιλέως παραυτίκα. Σίμων ὁ υἱὸς τοῦ Κλωπᾶ, ὁ ἀνέψιος τοῦ κυρίου· συκοφαντηθεὶς ὑπὸ τῶν αἱρέσεων κατηγορήθη ἐπὶ Ἀττικοῦ ὑπατικοῦ.","english":"When the king of Syria was making war against Israel, he [Elisha] secured the king of Israel by reporting to him the plans of the enemy. Learning this, the king of Syria sent a force to bring the prophet. But Elisha, having prayed, caused them to be struck with blindness and led them to Samaria to the enemies, and having kept them unharmed, he saved and fed them. Learning this, the king of Syria ceased from war. After the death of Elisha, a certain person who had died and was being buried was thrown upon his bones, and as soon as he touched the bones of Elisha, the corpse immediately came back to life. 23. Zechariah, from Jerusalem, son of Jehoiada the priest, whom Joash the king of Judah killed near the altar; and the house of David shed his blood in the middle of the portico. And the priests, taking him, buried him with his father. From that time, portents and apparitions occurred in the temple, and the priests were unable to see a vision of angels of God, nor to give oracles from the Debir, nor to inquire by the Ephod, nor to answer the people through the Urim and Thummim as before. (Jadok.) A man of God who came from the land of Judah to Jerusalem to Jeroboam was called Jadok. He prophesied concerning Josiah the king of Judah, that he would burn the bones of the priests of Baal upon the altar where Jeroboam sacrificed to Baal. And while he was prophesying, the king stretched out his hand to seize him, and the king's hand immediately withered. Simon the son of Clopas, the cousin of the Lord; having been falsely accused by the heresies, he was denounced before the Attic consul.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Βασιλέως Συρίας πολεμοῦντος τὸν Ἰσραὴλ","severity":"info","text":"The narrative shifts abruptly to a story about Elisha (implied by the preceding context) securing the king of Israel against Syrian attack. The subject is not named in the Greek, but the context identifies him as Elisha.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ἀορασίᾳ","severity":"info","text":"The Greek term ἀορασίᾳ (dative of ἀορασία) means 'blindness' or 'invisibility'; here it indicates that Elisha caused the Syrian soldiers to be struck with blindness, a miracle not found in the biblical account of Elisha.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ζαχαρίας ἐξ Ἱερουσαλὴμ υἱὸς Ἰωδαὲ τοῦ ἱερέως","severity":"info","text":"This Zechariah is the son of Jehoiada the priest, whose murder by King Joash is recorded in 2 Chronicles 24:20-22. The detail of his blood being shed in the portico (Αἰλάμ) is an extra-biblical elaboration.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Δαβεὶρ ... Ἐφοὺδ ... δήλων","severity":"info","text":"The Debir (Δαβεὶρ) was the innermost sanctuary of the Temple; the Ephod (Ἐφοὺδ) was a priestly garment used for divination; δήλων likely refers to the Urim and Thummim (oracular lots). The passage describes the cessation of oracular practices after Zechariah's murder.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Σίμων ὁ υἱὸς τοῦ Κλωπᾶ","severity":"info","text":"Simon son of Clopas is identified as a cousin of the Lord (ἀνέψιος τοῦ κυρίου), a figure known from early Christian tradition (Eusebius, Hist. eccl. 3.11). His denunciation before the Attic consul reflects later hagiographical embellishment.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"(Ἰαδὼκ)","severity":"caution","text":"The name Jadok (Ἰαδὼκ) appears in parentheses and is not clearly connected to the preceding or following narrative. The text may be corrupt or a later insertion; the identity of this 'man of God' is uncertain.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The subject of the first sentence (Elisha) is not named in the Greek, relying on the preceding context. The name 'Jadok' (Ἰαδὼκ) is parenthetical and its relation to the surrounding text is unclear. The transition from the Zechariah story to the Jadok and Simon passages is abrupt, possibly indicating a compilation of multiple sources."],"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":50,"ref":"p50","source":"Καὶ ἐπὶ πολλὰς ἡμέρας αἰκιζόμενος ἐμαρτύρησεν, ὡς πάντας ὑπερθαυμάσαι καὶ τὸν ὑπατικόν, πῶς ρκʹ ἐτῶν τυγχάνων ὑπέμεινε τὰς αἰκίας· καὶ ἐκέλευσεν αὐτὸν σταυρωθῆναι.] \n Καὶ ἄλλοι προφῆται ἐγένοντο κρυπτοί, ὧν τὰ ὀνόματα ἐμφέρονται ἐν ταῖς γενεαλογίαις αὐτῶν ἐπὶ βίβλων ὀνομάτων Ἰσραήλ· ἐγράφοντο γὰρ πᾶν τὸ γένος Ἰσραὴλ κατ᾽ ὄνομα [τῶν προφητῶν καὶ ὁσίων ἀνδρῶν καὶ ὁ θάνατος αὐτῶν καὶ τὰ ἀξιώματα αὐτῶν καὶ πότε ἀπέθνησκον· καὶ ἦν εἰς μνημόσυνον τῶν ἱερέων καὶ βασιλέων καὶ προφητῶν καὶ τῶν μεγιστάνων καὶ ὁσίων ἀνδρῶν]. Καὶ ταῦτα μὲν μέχρι τούτων.","english":"And after being tortured for many days, he bore witness, so that everyone marveled, including the consular, at how, being one hundred and twenty years old, he endured the tortures; and he ordered him to be crucified.  \nAnd there were other hidden prophets, whose names are recorded in their genealogies in the books of the names of Israel; for the entire race of Israel was recorded by name [of the prophets and holy men, and their death and their offices, and when they died; and it was for a memorial of the priests and kings and prophets and the magnates and holy men]. And these things are up to this point.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"αἰκιζόμενος ἐμαρτύρησεν","severity":"info","text":"The Greek uses αἰκιζόμενος (tortured) and ἐμαρτύρησεν (bore witness), linking physical suffering to martyrdom. The verb μαρτυρέω can mean both 'testify' and 'bear witness as a martyr'.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"ὑπατικόν","severity":"info","text":"ὑπατικόν (consular) refers to a Roman official of consular rank, anachronistic for the biblical prophet context but typical in later hagiography.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"ρκʹ ἐτῶν","severity":"info","text":"The age of 120 years (ρκʹ) is a conventional extreme old age in Jewish and Christian tradition, e.g., Moses (Deut 34:7 LXX) and later saints.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"Καὶ ἄλλοι προφῆται ἐγένοντο κρυπτοί","severity":"info","text":"This sentence shifts from the martyrdom narrative to a general statement about hidden prophets, serving as a concluding summary for the collection.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"ἐγράφοντο γὰρ πᾶν τὸ γένος Ἰσραὴλ κατ᾽ ὄνομα","severity":"info","text":"The reference to genealogical records of all Israel suggests a lost source, possibly the 'Books of the Names of Israel' or temple archives, cited to lend authority.","cites":[{"key":"ed:tlg1750.tlg002","label":"source edition: De prophetarum vita et obitu (recensio anonyma)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg002.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Καὶ ταῦτα μὲν μέχρι τούτων","severity":"caution","text":"The closing phrase is ambiguous: it may mean 'these things up to this point' (i.e., the end of the work) or indicate a lacuna or editorial break in the manuscript.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the martyr (the subject of αἰκιζόμενος) is not specified in this passage; the preceding narrative context (Elisha) is interrupted, and the martyr may be a different figure.","The phrase 'καὶ ταῦτα μὲν μέχρι τούτων' could be a scribal colophon or a sign of a missing continuation."],"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."}]}]}