{"slug":"tlg1750.tlg003","id":"greek:tlg1750.tlg003","title":"De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","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":"2026-11-14T23:18:50Z","cost_usd":0.00866},"source":{"registry_id":"greek:tlg1750.tlg003","work_id":"tlg1750.tlg003","edition":"first1k","language":"","license":"CC BY-SA 4.0","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"},"stats":{"passages":19,"english_words":3012,"coptic_letters":0,"commentary_units":105,"commentary_kinds":9,"derived_notes":5,"ambiguities":33,"work_notes":5,"external_links":2,"timeline":5},"summary":{"work":"tlg1750.tlg003","abstract":"The Vitae Prophetarum (Lives of the Prophets) is a collection of legendary biographies of Old Testament prophets, surviving in multiple Greek recensions. This edition includes scholia attributed to Hesychius and other church fathers. The work likely originated between the 4th and 6th centuries CE, possibly in Palestine or Syria, and was used in Byzantine liturgical and hagiographical contexts. Each entry typically follows a pattern: etymology of the prophet's name, tribal origin, a sign or miracle, manner of death, and burial place. The text blends biblical material with apocryphal traditions and reflects early Christian interest in the prophetic corpus. Its transmission is complex, with later interpolations and recensions obscuring the original form.","historical_context":"The Vitae Prophetarum was composed in Greek, probably in the eastern Mediterranean, during a period when Christian communities were systematizing biblical traditions and developing hagiographical literature. The 4th–6th centuries CE saw the rise of monasticism, the compilation of patristic commentaries, and the growth of legendary narratives about biblical figures. The work's attribution to Hesychius (possibly Hesychius of Jerusalem, 5th c.) and other fathers suggests a scholarly, perhaps monastic, milieu. The text circulated in multiple recensions, indicating its popularity and adaptation for liturgical reading. It draws on earlier Jewish and Christian traditions, including the Lives of the Prophets known from the Old Testament Pseudepigrapha. The scholia reflect later exegetical activity, likely from the 6th–8th centuries. No single autograph survives; the work is known through medieval manuscripts.","significance":"The Vitae Prophetarum is a key witness to the development of Christian hagiography and the reception of Old Testament figures in Byzantine piety. It bridges biblical exegesis and popular legend, influencing later saints' lives and iconography. Its etymological and topographical details provide insight into early Christian interpretation of prophecy and sacred geography.","timeline":[{"date":"4th–6th c.","event":"Original composition of the Vitae Prophetarum in Greek, likely in Palestine or Syria."},{"date":"5th c.","event":"Possible attribution to Hesychius of Jerusalem; scholia may begin to be added."},{"date":"6th–8th c.","event":"Addition of scholia by Hesychius and other fathers; multiple recensions develop."},{"date":"Medieval period","event":"Manuscript transmission in Byzantine and later Orthodox contexts; use in liturgical readings."},{"date":"Modern era","event":"Critical editions published; text studied for its hagiographical and exegetical value."}],"relations":[{"work":"Old Testament Pseudepigrapha (Lives of the Prophets)","relation":"Shares source material and narrative patterns","key":"","label":null,"url":null},{"work":"Commentaries of Hesychius of Jerusalem","relation":"Attributed as source of scholia","key":"","label":null,"url":null},{"work":"Byzantine hagiographical collections (e.g., Menologion)","relation":"Influenced later hagiography and liturgical use","key":"","label":null,"url":null},{"work":"Patristic biblical commentaries (e.g., Origen, Jerome)","relation":"Reflects similar exegetical traditions","key":"","label":null,"url":null}],"external_links":[{"key":"wikipedia:Vitae Prophetarum","label":"Vitae Prophetarum on Wikipedia","url":"https://en.wikipedia.org/wiki/Lives_of_the_Prophets","reason":"Provides overview and scholarly context"},{"key":"wikipedia:Hesychius of Jerusalem","label":"Hesychius of Jerusalem","url":"https://en.wikipedia.org/wiki/Hesychius_of_Jerusalem","reason":"Possible author of scholia"}],"cautions":["Date of original composition is uncertain; estimates range from 4th to 6th century CE.","Attribution to Hesychius is traditional and not definitively proven.","The text survives in multiple recensions with later interpolations; the original form is unclear.","No critical apparatus distinguishes original text from scholia in this edition."],"model":"deepseek/deepseek-v4-flash:floor","provider":"Relace","cost_usd":0.000411,"generated":"2026-11-14T23:18:50Z"},"checks":{"work":"tlg1750.tlg003","status":"pass","blocking":[],"warnings":[],"stats":{"passages":19,"translated":19,"commentary_passages":19,"commentary_units":105,"english_words":3012,"source_letters":11532,"commentary_kinds":9},"model":"deepseek/deepseek-v4-flash:floor"},"work_notes":[{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"info","text":"The work is a collection of legendary biographies of Old Testament prophets, attributed to various patristic sources including Hesychius.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"transmission","kind":"transmission","basis":"text","lemma":"","severity":"info","text":"The text survives in multiple recensions; this edition represents the recension with scholia attributed to Hesychius and other fathers.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"background","lemma":"","severity":"caution","text":"The original composition date is uncertain, likely 4th–6th century CE, but the scholia may be later additions.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"","severity":"info","text":"The Vitae Prophetarum were used in Byzantine liturgical contexts and influenced later hagiographical traditions.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"sense","kind":"sense","basis":"text","lemma":"","severity":"caution","text":"This edition does not provide a critical apparatus for the scholia or distinguish between original text and later interpolations.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-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: 19 narrative."},{"kind":"caution","severity":"caution","text":"5 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":19},"term_index":[],"citations":{"ed:tlg1750.tlg003":{"label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}},"segments":[{"i":1,"ref":"p1","source":"αʹ. Ὠσηὲ ἑρμηνεύεται σωζόμενος. Οὗτος ἦν ἐκ Bελεμὼθ τῆς φυλῆς Ἰσάχαρ, καὶ ἔδωκε τέρας ἥξειν κύριον ἐπὶ γῆς ἀνθρώποις συναναστρεφόμενον καὶ ἡ δρῦς ἡ ἐν Σιλὼμ μερισθήσεται εἰς δώδεκα μέρη· καὶ γενήσονται δώδεκα δρύες ἐπακοῦσαι καὶ ἀκολουθῆσαι αὐτῷ ἐπὶ γῆς φανέντι θεῷ, καὶ δι᾽ αὐτοῦ σωθήσεται πᾶσα ἡ γῆ· καὶ οὕτως θανὼν ἐτάφη ἐν τῇ γῇ αὐτοῦ.","english":"1. Hosea is interpreted as \"being saved.\" He was from Belemoth of the tribe of Issachar, and he gave a sign that the Lord would come upon the earth, associating with men, and that the oak at Shiloh would be divided into twelve parts, and there would be twelve oaks to hear and follow him, the god who appeared on earth, and through him the whole earth would be saved; and having thus died, he was buried in his own land.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὠσηὲ","severity":"info","text":"The name 'Hosea' is interpreted as 'being saved' (σωζόμενος), a common etymological gloss in Greek Christian tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Belemoth","severity":"info","text":"Belemoth (Βελεμώθ) is likely a variant of Beth-shemesh or a place in Issachar; the exact location is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡ δρῦς ἡ ἐν Σιλὼμ","severity":"info","text":"The oak at Shiloh recalls the sacred tree at the sanctuary of Shiloh (1 Sam 1–4), though no biblical passage describes its division into twelve parts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows the standard Vitae Prophetarum pattern: etymology, origin, sign, death, and burial.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The prophecy of twelve oaks is unique to this recension and may reflect later Christian typology of the twelve apostles.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Belemoth' is not securely identified; the division of the oak into twelve parts is not attested elsewhere and may be symbolic."],"confidence":"medium","notes":[]},{"i":2,"ref":"p2","source":"βʹ. Ἰωὴλ ἑρμηνεύεται ἀγαπητὸς κυρίου ἢ ἀρχή. Οὗτος ἦν ἐκ τῆς φυλῆς Ῥουβὴν ἀγροῦ Βεθομόρων· ἐν εἰρήνῃ ἀπέθανε καὶ ἐτάφη ἐκεῖ.","english":"2. Joel is interpreted as \"beloved of the Lord\" or \"beginning.\" He was from the tribe of Reuben, of the field of Bethomoron; he died in peace and was buried there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἰωὴλ","severity":"info","text":"The name Joel is interpreted as 'beloved of the Lord' or 'beginning,' reflecting a common etymological practice in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Βεθομόρων","severity":"info","text":"Bethomoron (Βεθομόρων) is likely a place name in the territory of the tribe of Reuben, though its exact location is uncertain.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This brief entry follows the pattern of naming, tribal origin, and manner of death, typical of the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"","severity":"info","text":"Joel is said to have died in peace (ἐν εἰρήνῃ), a detail that contrasts with the violent deaths of some other prophets in the collection.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Bethomoron' is not securely identified; it may be a variant of Beth-horon or another site in Reuben's territory."],"confidence":"high","notes":[]},{"i":3,"ref":"p3","source":"γʹ. Ἀμὼς ἑρμηνεύεται στερέωσις ἢ ἰσχύς. Ἀμὼς ἦν ἐκ Θεκουέ· καὶ Ἀμασίας συχνῶς αὐτὸν τυμπανίσας τέλος ἀνεῖλεν αὐτὸν ξίφει· ἔτι δὲ ἐμπνέοντος αὐτοῦ ἀνῆλθεν εἰς τὴν γῆν αὐτοῦ· καὶ μεθ᾽ ἡμέρας δύο ἀπέθανε καὶ ἐτάφη ἐκεῖ.","english":"3. Amos is interpreted as \"strengthening\" or \"strength.\" Amos was from Thecua; and Amaziah, after repeatedly beating him with a club, finally killed him with a sword; and while he was still breathing, he went up to his own land; and after two days he died and was buried there.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀμὼς ἑρμηνεύεται στερέωσις ἢ ἰσχύς","severity":"info","text":"The etymology of Amos as 'strengthening' or 'strength' is a standard onomastic gloss found in Greek patristic sources, linking the prophet's name to the Hebrew root 'āmaṣ.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Θεκουέ","severity":"info","text":"Thecua (Tekoa) is a town in Judah, traditionally the birthplace of the prophet Amos, as also stated in the biblical superscription (Amos 1:1).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἀμασίας","severity":"info","text":"Amaziah was the priest of Bethel who opposed Amos according to Amos 7:10–17. The tradition of his violent death for Amos is extra-biblical, appearing in later hagiographical and legendary accounts.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"τυμπανίσας","severity":"info","text":"The detail of repeated beating with a club (τυμπανίσας) before the sword-stroke is a hagiographic motif, not found in the biblical text, and reflects the martyrological expansion of the Vitae Prophetarum tradition.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἔτι δὲ ἐμπνέοντος αὐτοῦ ἀνῆλθεν εἰς τὴν γῆν αὐτοῦ","severity":"info","text":"The narrative sequence—Amos, still breathing, returns to his own land before dying—is a distinctive structural element that emphasizes the miraculous or providential nature of his final journey.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"μεθ᾽ ἡμέρας δύο ἀπέθανε","severity":"caution","text":"The two-day interval between his return and death is a precise chronological detail that may be symbolic (e.g., resurrection typology) or a textual corruption; no parallel in biblical or other early sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἀνῆλθεν εἰς τὴν γῆν αὐτοῦ' could mean either 'he went up to his own land' (i.e., Tekoa) or 'he went up into his own ground' (i.e., his burial plot); the translation adopts the former, but the latter is possible.","The identity of 'Amaziah' as the priest of Bethel is assumed from the biblical context, but the text does not explicitly state his office."],"confidence":"high","notes":[]},{"i":4,"ref":"p4","source":"δʹ. Ἀβδιοῦ ἑρμηνεύεται δοῦλος ἐξομολογητός. Οὗτος ἦν ἐκ τῆς Συχέμ. Οὗτος ἦν ὁ τριστάτης ἑκατόνταρχος· ὁ τρίτος Ὀχοζίου καὶ δεηθεὶς τοῦ Ἠλίου, καὶ διασωθεὶς παραδόξως ἐγένετο αὐτοῦ λειτουργός. Πολλὰ δὲ παθὼν καὶ ὑπὸ τοῦ Ἀχαὰβ διὰ τὸν Ἠλίαν τέλος καταφρονήσας θανάτου, καταλιπὼν τὸν βασιλέα, ἠκολούθησε τῷ Ἠλίᾳ καὶ προεφήτευσε καὶ ἀποθανὼν ἐν εἰρήνῃ ἐτάφη μετὰ τῶν πατέρων αὐτοῦ.","english":"4. Abdias is interpreted as \"servant of confession.\" He was from Sychem. He was the commander of a hundred; the third of Ochozias, and having prayed to Elias, and having been miraculously saved, he became his servant. Having suffered much also at the hands of Achaab on account of Elias, finally despising death, he left the king, followed Elias, and prophesied; and dying in peace, he was buried with his fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀβδιοῦ","severity":"info","text":"The name is the Greek form of the Hebrew Obadiah, meaning 'servant of Yahweh.' The etymology given here, 'servant of confession,' reflects a Christian interpretation.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"τριστάτης ἑκατόνταρχος","severity":"info","text":"The phrase 'τριστάτης ἑκατόνταρχος' is unusual; it likely means 'commander of a hundred' (centurion) with 'τριστάτης' possibly a corruption or variant for 'τριάρχης' or 'τριβούνος.'","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ὀχοζίου","severity":"info","text":"Ochozias (Ahaziah) was king of Israel, son of Ahab and Jezebel, reigned briefly in the 9th century BCE. The narrative connects Obadiah to the court of Ahab and the prophet Elijah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀχαὰβ","severity":"info","text":"Achaab (Ahab) was king of Israel, known for his conflict with Elijah. The text says Obadiah suffered at Ahab's hands because of his association with Elijah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This passage follows the pattern of the Vitae Prophetarum: etymology, origin, narrative of the prophet's life and death, and burial. The death 'in peace' contrasts with the violent deaths of other prophets.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"","severity":"info","text":"The identification of Obadiah with the servant of Ahab who sheltered Elijah's prophets (1 Kings 18) is a tradition found in rabbinic and Christian sources, elaborated here.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The term 'τριστάτης' is obscure; it may be a scribal error or a rare military title. The reading 'commander of a hundred' is adopted based on context.","The phrase 'τρίτος Ὀχοζίου' is ambiguous: it could mean 'the third (in command) of Ochozias' or 'the third (son) of Ochozias'; the translation 'the third of Ochozias' follows the English draft."],"confidence":"high","notes":[]},{"i":5,"ref":"p5","source":"εʹ. Ἰωνᾶς ἑρμηνεύεται ὑψίστου πονοῦντος ἢ περιστερά. Ἰωνᾶς ἦν ἐκ γῆς Καριαθὲμ πλησίον Ἀζώτου πόλεως Ἐλλήνων κατὰ θάλασσαν· καὶ ἐκβρασθεὶς ἐκ τοῦ κήτους, ἀπελθὼν εἰς Νινευῒ καὶ κηρύξας καὶ ἀνακάμψας οὐκ ἔμεινεν ἐν τῇ γῇ αὐτοῦ· ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησεν ἐν τῇ Ἀσσοὺρ χώρᾳ ἀλλοφύλων ἐθνῶν· ἔλεγεν γάρ, ὅτι οὕτως ἀφελῶ τὸ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ Νινευῒ τῆς μεγάλης πόλεως. Ἦν τις Ἠλίας ἐλέγχων τὸν Ἀχαὰβ καὶ καλέσας λιμὸν ἐπὶ τῆν γῆν ἔφυγε· καὶ ἐλθὼν εἰς Σαραφθὰ ηὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς, καὶ ἔμεινε παρ᾽ αὐτοῖς· οὐδὲ γὰρ ἠδύνατο μένειν μετὰ τῶν ἀπεριτμήτων· καὶ εὐλόγησεν αὐτὴν διὰ τὴν ξενοδοχίαν, ἦν γὰρ προγινώσκων αὐτὴν ἐκ πρώτου. Θανόντος δὲ τοῦ υἱοῦ αὐτῆς ἐν μέσῳ ἀπεριτμήτων, πάλιν ἤγειρεν ὁ θεὸς διὰ τοῦ Ἠλία ἐκεῖ νεκρόν· ἠθέλησε γὰρ δεῖξαι αὐτῷ, ὅτι οὐ δύναταί τις ἀποδρᾶσαι θεόν. Καὶ ἀναστὰς Ἰωνᾶς μετὰ τὸν λιμὸν ἦλθεν εἰς τὴν Ἰουδαῖαν· καὶ ἀπέθανεν ἡ μήτηρ αὐτοῦ κατὰ τὴν ὁδόν, καὶ ἔθαψεν αὐτὴν ἐχόμενα τῆς βαλάνου Δεββώρας. Καὶ κατῴκησεν ἐν γῇ Σαραήρ. Ἀπέθανε δὲ ἐκεῖ καὶ ἐτάφη ἐν σπηλαίῳ Κενὲζ κριτοῦ γενομένου ἐν ἡμέραις τῆς ἀναρχίας. Καὶ ἔδωκε τέρας πολὺ ἐπὶ Ἰσραὴλ καὶ ἐφ᾽ ὅλην τὴν γῆν· ὅταν φησὶ ἴδωσι λίθον βοῶντα οἰκτρῶς, καὶ κάνθαρον ἀπὸ ξύλου πρὸς θεὸν φθεγγόμενον, τότε ἐγγίζειν τὴν σωτηρίαν· τότε ὄψονται τὴν Ἱερουσαλὴμ ἠδαφισμένην ἕως θεμελίων ὅλην, καὶ εἰς αὐτὴν πάντα τὰ ἔθνη [ἐν] προσκυνήσει τῷ κυρίῳ·","english":"5. Ionas is interpreted as \"the highest one who labors\" or \"dove.\" Ionas was from the land of Kariathim near Azotus, a city of Greeks by the sea. And having been cast out from the whale, he went to Nineveh, preached, and returning, did not remain in his own land; but taking his mother, he settled in the land of Assour among the foreign nations. For he said, \"Thus I will remove my reproach, because I falsely prophesied against Nineveh, the great city.\" There was a certain Elias who reproached Achaab and called a famine upon the land, and he fled. And coming to Saraphtha, he found the widow with her son, and stayed with them; for he could not remain with the uncircumcised. And he blessed her for her hospitality, for he knew her from the beginning. When her son died among the uncircumcised, God again raised the dead there through Elias; for he wished to show him that one cannot flee from God. And Ionas, having arisen after the famine, came to Judea. And his mother died on the way, and he buried her near the oak of Debbora. And he settled in the land of Saraer. He died there and was buried in the cave of Kenez, who was a judge in the days of anarchy. And he gave a great sign to Israel and to the whole land: when, they say, they see a stone crying out piteously, and a beetle from a tree speaking to God, then salvation approaches; then they will see Jerusalem razed to its foundations entirely, and in it all the nations worshiping the Lord.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἰωνᾶς ἑρμηνεύεται ὑψίστου πονοῦντος ἢ περιστερά","severity":"info","text":"The etymology of Ionas as 'the highest one who labors' or 'dove' is a standard patristic gloss; the first derives from Hebrew 'yonah' (dove) reinterpreted via Greek folk etymology.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"γῆς Καριαθὲμ πλησίον Ἀζώτου","severity":"info","text":"Kariathim (Kiriathaim) and Azotus (Ashdod) are locations in the southern coastal plain of ancient Palestine; the association with a 'city of Greeks' reflects Hellenistic-period settlement.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκβρασθεὶς ἐκ τοῦ κήτους","severity":"info","text":"The phrase echoes Jonah 2:10 (LXX), where the whale casts Jonah onto dry land; the narrative here expands the biblical account with post-biblical traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἠλίας ἐλέγχων τὸν Ἀχαὰβ καὶ καλέσας λιμὸν","severity":"info","text":"The story of Elijah reproaching Ahab and calling a famine is not in the canonical books of Kings; it appears in later Jewish and Christian legendary cycles, e.g., the Vitae Prophetarum tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τέρας πολὺ ... λίθον βοῶντα ... κάνθαρον ἀπὸ ξύλου","severity":"info","text":"The eschatological sign of a crying stone and a speaking beetle is unique to this recension; it reflects late antique apocalyptic speculation, possibly influenced by Jewish or Christian Sibylline traditions.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν μέσῳ ἀπεριτμήτων","severity":"caution","text":"The phrase 'among the uncircumcised' may be a later Christian insertion contrasting with Jewish practice; the narrative's chronology is confused, mixing events from different periods.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'Elias' in this passage is ambiguous: it may refer to the prophet Elijah or to a different figure; the narrative conflates events from the Elijah cycle with Jonah traditions.","The location 'Saraer' is uncertain; it may be a corruption of 'Sharon' or another toponym.","The 'cave of Kenez' is not otherwise attested; Kenez may be a judge from the period of the Judges, but the reference is obscure."],"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":6,"ref":"p6","source":"καὶ μεταθήσουσι τοὺς λίθους κατὰ δυσμὰς ἡλίου, καὶ ἐκεῖ ἔσται ἡ προσκύνησις τοῦ ἠλειμμένου διὰ τὸ τὴν Ἱερουσαλὴμ βδελυχθῆναι ἐν ἐρημώσει θηρίων καὶ πάσης ἀκαθαρσίας, καὶ τότε ἥξει τὸ τέλος πάσης πνοῆς.","english":"and they will move the stones toward the setting of the sun, and there will be the worship of the anointed one because Jerusalem will be abhorred in a desolation of wild beasts and every impurity, and then the end of every living breath will come.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"μεταθήσουσι τοὺς λίθους κατὰ δυσμὰς ἡλίου","severity":"info","text":"The phrase 'they will move the stones toward the setting of the sun' likely refers to a future relocation of sacred stones, possibly from Jerusalem, as an eschatological event.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"ἠλειμμένου","severity":"info","text":"The term 'ἠλειμμένου' (anointed one) is a variant spelling of 'χριστός' (Christ), used here in a prophetic context to denote the Messiah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἱερουσαλὴμ βδελυχθῆναι ἐν ἐρημώσει θηρίων","severity":"info","text":"The description of Jerusalem as abhorred in a desolation of wild beasts echoes prophetic imagery from the Old Testament, such as in Isaiah 34:13-15, where the land is laid waste.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"προσκύνησις τοῦ ἠλειμμένου","severity":"info","text":"The 'worship of the anointed one' in a relocated sanctuary reflects early Christian eschatological expectations about the restoration of true worship after Jerusalem's destruction.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"καὶ τότε ἥξει τὸ τέλος πάσης πνοῆς","severity":"info","text":"This clause serves as the climax of the prophecy, marking the end of all living breath as the final eschatological event in the sequence.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"βδελυχθῆναι","severity":"caution","text":"The verb 'βδελυχθῆναι' (to be abhorred) is a rare form; the standard Greek would be 'βδελυχθῆναι' or 'βδελυχθῆναι', but the meaning is clear.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of 'they' who move the stones is unspecified; it may refer to future generations or divine agents. The location of the new worship site is vague, only described as 'toward the setting of the sun'."],"confidence":"high","notes":[]},{"i":7,"ref":"p7","source":"ϛʹ. Μιχαίας ἑρμηνεύεται ταπείνωσις ἢ ταπεινούμενος. Οὗτος ἦν ἀπὸ Μοραθεὶ ἐκ φυλῆς Ἐφραΐμ. Οὗτος πολλὰ ποιήσας τῷ Ἀχαάβ· 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 is interpreted as \"humiliation\" or \"humbled one.\" He was from Morasthi, of the tribe of Ephraim. He did many things for Ahab; he was killed by Joram, his son, by being thrown from a precipice, because he reproached him for the impieties of his fathers. And he was buried in his own land alone, near the polyandrion of Enakim.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Μιχαίας ἑρμηνεύεται ταπείνωσις ἢ ταπεινούμενος","severity":"info","text":"The etymology of Micah's name as 'humiliation' or 'humbled one' is a standard patristic interpretation, reflecting the prophet's role as a reprover of impiety.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Μοραθεὶ","severity":"info","text":"Morasthi (Moresheth) is a town in the territory of Judah, not Ephraim; the attribution to the tribe of Ephraim here may reflect a confusion or a different tradition about Micah's origin.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ὑπὸ Ἰωρὰμ τοῦ υἱοῦ αὐτοῦ ἀνῃρέθη","severity":"info","text":"The account that Micah was killed by Joram (Jehoram), son of Ahab, is chronologically problematic: the biblical Micah (Micaiah ben Imlah) lived under Ahab, but Jehoram reigned later; this may conflate different prophetic figures.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πολυανδρίου Ἐνακείμ","severity":"info","text":"The 'polyandrion of Enakim' likely refers to a burial site associated with the Anakim, a race of giants mentioned in the Hebrew Bible (e.g., Deuteronomy 2:10–11).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϛʹ. Μιχαίας","severity":"info","text":"This passage is the sixth entry in a series of prophetic vitae, following the pattern of name etymology, origin, deeds, death, and burial.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"πολλὰ ποιήσας τῷ Ἀχαάβ","severity":"caution","text":"The phrase 'did many things for Ahab' is vague; the biblical Micaiah is known for prophesying against Ahab, not for unspecified services. The text may be corrupt or abbreviating a lost tradition.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Whether the Micah here is the biblical prophet Micaiah ben Imlah (1 Kings 22) or the later minor prophet Micah of Moresheth; the name etymology and tribe assignment suggest conflation.","The location 'polyandrion of Enakim' is not otherwise attested in early Christian literature; its identification is uncertain."],"confidence":"medium","notes":[]},{"i":8,"ref":"p8","source":"ζ´. Ναοὺμ ἑρμηνεύεται παράκλητος. Οὗτος ἦν ἀπὸ Ἐλκεσὶν πέραν τοῦ Ἰηνβαρεὶν ἐκ φυλῆς Συμεών. Οὗτος μετὰ τὸν Ἰωνᾶν τέρας ἔδωκεν, ὅτι ὑπὸ ὑδάτων γλυκέων καὶ πυρὸς ἀπολεῖται ἡ Νινευΐ: ὃ καὶ γέγονεν. Ἡ γὰρ περιέ αὐτὴν λίμνη κατέκλυσεν αὐτὴν ἐν σεισμῷ καὶ πῦρ ἐκ τῆς ἐρήμου τὸ ὑψηλότερον αὐτῆς μέρος ἐνέπρησεν· ἀπέθανε δ᾽ ἐν εἰρήνῃ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ.","english":"7. Naoum is interpreted as \"comforter.\" He was from Elkesei, beyond the Ienbarein, of the tribe of Symeon. After Jonas, he gave a sign that Nineveh would be destroyed by sweet waters and fire, which indeed happened. For the lake surrounding it flooded it in an earthquake, and fire from the desert burned its highest part. He died in peace and was buried in his own land.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ναοὺμ","severity":"info","text":"The name Naoum is interpreted as 'comforter' (παράκλητος), a standard etymological gloss found in patristic onomastica.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ἐλκεσὶν","severity":"info","text":"Elkesei (Elkosh) is the traditional birthplace of Nahum, though its location is uncertain; the text places it 'beyond the Ienbarein,' an otherwise unknown toponym.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ὑπὸ ὑδάτων γλυκέων καὶ πυρὸς ἀπολεῖται ἡ Νινευΐ","severity":"info","text":"The prophecy that Nineveh would be destroyed by sweet waters and fire echoes Nahum's oracles (Nah 2:6, 3:13) but adds a specific, non-biblical detail about a lake and desert fire.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"τέρας","severity":"info","text":"The term 'sign' (τέρας) for Nahum's prophecy reflects a hagiographic motif where the prophet's predictive miracle is confirmed by later events, common in the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"μετὰ τὸν Ἰωνᾶν","severity":"info","text":"The note that Nahum came after Jonah chronologically links the two minor prophets, reinforcing the sequential arrangement of the Vitae Prophetarum.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Elkesei beyond the Ienbarein' is obscure; 'Ienbarein' may be a corruption or a variant of a river or region name.","The source of the fire from the desert is not specified in the biblical text; the Vitae may be drawing on local legend or a lost source."],"confidence":"high","notes":[]},{"i":9,"ref":"p9","source":"ηʹ. Ἀμβακοὺμ ἢ Ἀββακού, ἑρμηνεύεται πατὴρ ἐγέρσεως. [Ἀμβακοὺμ ὁ προφήτης ἦν ἐξ ἀγροῦ Βεθουχάρ, φυλῆς Συμεών. Καὶ εἶδε πρὸ τῆς αἰμαλωσίας περὶ τῆς ἁλώσεως τῆς Ἱερουσαλὴμ καὶ ἐπένθησε σφόδρα. Καὶ ὅτε ἦλθε Ναβουχοδονόσορ ἐν Ἱερουσαλήμ, ἔφυγεν εἰς Ὀστρακίνην, καὶ ἦν πάροικος ἐν γῇ Ἰσραήλ. Ὡς δὲ ἐπέστρεψαν οἱ Χαλδαῖοι καὶ οἱ κατάλοιποι οἱ ὄντες ἐν Ἱερουσαλὴμ κατέβησαν εἰς Αἴγυπτον, ἦν οὗτος παροικῶν τὴν γῆν αὐτοῦ καὶ λειτουργῶν θερισταῖς τοῦ λαοῦ αὐτοῦ. Ὡς δὲ ἔλαβε τὸ ἔδεσμα ἀπενέγκαι τοῖς ἐργάταις, προεφήτευσε τοῖς Ἰουδαίοις εἰπών· Πορεύομαι εἰς γῆν μακράν, καὶ ταχέως ἐλεύσομαι. Ἐὰν δὲ βραδύνω, ἀπενέγκατε τοῖς θερισταῖς τὸ ἄριστον αὐτῶν. Καὶ γενόμενος ἐν Βαβυλῶνι, καὶ δοὺς τὸ ἄριστον τῷ Δανιὴλ ἐπέστη τοῖς θερισταῖς ἐσθίουσι καὶ οὐδενὶ εἶπε τὸ γεγονός. Συνῆκε δὲ ἐκ τούτου, ὅτι τάχιον ἐπιστρέψει ὁ λαὸς ἐκ Βαβυλῶνος. Καὶ πρὸ δύο ἐτῶν τῆς ἐπιστροφῆς θανὼν ἐτάφη ἐκεῖ ἐν ἀγρῷ. Ἔδωκε δὲ τέρας τοῖς ἐν τῇ Ἰουδαίᾳ, ὅτι ὄψονται ἐν τῷ ναῷ φῶς, καὶ οὕτως ἴδωσι τὴν δόξαν τοῦ ναοῦ. Καὶ περὶ τῆς συντελείας τοῦ ναοῦ προεῖπεν, ὅτι ὑπὸ ἔθνους δυτικοῦ γενήσεται. Καὶ τότε τὸ ἅπλωμα τοῦ Δαβεὶρ εἰς μικρὰ διαῤῥαγήσεται, καὶ τὰ ἐπίκρανα τῶν δύο στύλων ἀφαιρεθήσεται· καὶ οὐδεὶς γνώσεται, ποῦ ἔσονται. Ταῦτα δὲ ἐν τῇ ἐρήμῳ ἀπενεχθήσονται ὑπὸ ἀγγέλου, ὅπου ἐν ἀρχῇ ἐπάγη ἡ σκηνὴ τοῦ μαρτυρίου καὶ τοῖς ἐπὶ τέλει γνωσθήσεται κύριος.]","english":"8. Ambakoum or Abbakou, interpreted as \"father of resurrection.\" Ambakoum the prophet was from the village of Bethouchar, of the tribe of Symeon. And he saw before the captivity concerning the capture of Jerusalem and grieved exceedingly. And when Nabouchodonosor came to Jerusalem, he fled to Ostrakine, and was a sojourner in the land of Israel. And when the Chaldaeans returned and the remnants who were in Jerusalem went down to Egypt, he was sojourning in his own land and serving the harvesters of his people. And when he took the meal to bring to the workers, he prophesied to the Jews, saying: I am going to a distant land, and I will return quickly. But if I am delayed, bring the harvesters their lunch. And having been in Babylon and given the lunch to Daniel, he stood by the harvesters as they ate and told no one what had happened. And from this he understood that the people would return from Babylon quickly. And two years before the return, having died, he was buried there in the field. And he gave a sign to those in Judaea, that they would see light in the temple, and thus see the glory of the temple. And concerning the end of the temple he foretold that it would be by a western nation. And then the curtain of the Dabeir 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. And these things will be carried into the desert by an angel, to the place where the tent of the testimony was originally set up, and will be known to the Lord at the end.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Ἀμβακοὺμ ἢ Ἀββακού","severity":"info","text":"The name is given in two forms, Ambakoum and Abbakou, reflecting textual variation in the Greek transmission. The interpretation 'father of resurrection' is a folk etymology.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Ὀστρακίνην","severity":"info","text":"Ostrakine was a city on the Mediterranean coast of Egypt, near the border with Palestine. The detail of flight there is not in the biblical book of Habakkuk and appears only in this legendary tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"external","lemma":"τῷ Δανιὴλ","severity":"info","text":"The story of Habakkuk bringing food to Daniel in the lion's den is a well-known episode in the apocryphal Bel and the Dragon (Daniel 14). This Vitae version adapts it to a harvest context.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"τὸ ἅπλωμα τοῦ Δαβεὶρ","severity":"info","text":"The 'curtain of the Dabeir' refers to the veil before the Holy of Holies in the Jerusalem Temple. The prophecy of its destruction by a western nation (Rome) reflects post-70 CE Christian reinterpretation.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"πρὸ δύο ἐτῶν τῆς ἐπιστροφῆς","severity":"info","text":"The text places Habakkuk's death two years before the return from Babylon, i.e., before 538 BCE. This is anachronistic, as the biblical Habakkuk is usually dated to the late 7th century BCE.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"ἔδωκε δὲ τέρας","severity":"info","text":"The sign of light in the temple is not in the canonical book of Habakkuk. It likely derives from later Jewish or Christian apocalyptic traditions about the Temple's sanctity and eventual fate.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text is bracketed in the source edition, indicating it may be a later addition or variant. The relationship between the two name forms (Ambakoum/Abbakou) and the interpretation 'father of resurrection' is unclear."],"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":10,"ref":"p10","source":"θʹ. Σοφονίας ἑρμηνεύεται σκοπιὰ κυρίου. Οὗτος ἦν ἐκ φυλῆς Συμεὼν ἀγροῦ Σαρὼθ καὶ προεφήτευσε περὶ τῆς πόλεως Ἱερουσαλὴμ καὶ περὶ τέλους Ἰσραὴλ καὶ ἀντεισαγωγῆς καὶ σωτηρίας ἐθνῶν, καὶ αἰσχύνης ἀσεβῶν, καὶ δόξης δικαίων, καὶ κριτοῦ πάσης πνοῆς· καὶ θανὼν ἐτάφη ἐν τῷ ἀγρῷ αὐτοῦ.","english":"9. Sophonias is interpreted as \"watchtower of the Lord.\" He was from the tribe of Symeon, of the field of Saroth, and he prophesied concerning the city of Jerusalem and concerning the end of Israel and the introduction and salvation of nations, and the shame of the impious, and the glory of the righteous, and the judge of every living thing; and having died, he was buried in his field.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"glossary","lemma":"Σοφονίας","severity":"info","text":"The name Sophonias is the Greek form of the Hebrew name Zephaniah, meaning 'Yahweh has hidden' or 'Yahweh is darkness'; the etymology given here, 'watchtower of the Lord,' is a popular Christian interpretation.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σαρὼθ","severity":"info","text":"The toponym 'Saroth' is not otherwise attested; it may be a corruption or variant of a place name in the territory of the tribe of Simeon.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"περὶ τέλους Ἰσραὴλ","severity":"info","text":"The phrase 'end of Israel' echoes the theme of Zephaniah's prophecy (e.g., Zeph 1:2–3, 2:4–7) concerning the destruction of Judah and Jerusalem.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"κριτοῦ πάσης πνοῆς","severity":"info","text":"The phrase 'judge of every living thing' reflects a common early Christian and Jewish apocalyptic motif of divine judgment, not a direct quotation from the biblical book of Zephaniah.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"","severity":"info","text":"This entry follows the standard pattern of the Vitae Prophetarum: etymology, tribal and geographical origin, summary of prophetic content, and burial notice.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'field of Saroth' is uncertain; it may be a textual corruption or an otherwise unknown place.","The phrase 'introduction and salvation of nations' (ἀντεισαγωγῆς καὶ σωτηρίας ἐθνῶν) is ambiguous: it may refer to the replacement of Israel by the nations in God's plan or to the inclusion of gentiles in salvation."],"confidence":"high","notes":[]},{"i":11,"ref":"p11","source":"ιʹ. Ἀγγαῖος ἑορτάζων ἑρμηνεύεται. Οὗτος ἐτέχθη εἰς Βαβυλῶνα· ἦν δὲ ἐκ φυλῆς Λευὶ καὶ ἔτι νέος ὤν ἦλθεν ἀπὸ Βαβυλῶνος εἰς Ἱερουσαλὴμ καὶ φανερῶς περὶ τῆς ἐπιστροφῆς τοῦ λαοῦ προεφήτευσεν· καὶ εἶδεν ἐκ μέρους τὴν οἰκοδομὴν τοῦ ναοῦ· καὶ ἀποθανὼν ἐν Ἱερουσαλὴμ ἐτάφη πλησίον τάφου τῶν ἱερέων ἐνδόξως, ὡς αὐτοί, ἐπειδὴ καὶ αὐτὸς ἦν ἐκ γένους ἱερατικοῦ.","english":"10. Haggaios is interpreted as \"festive.\" He was born in Babylon; he was from the tribe of Levi, and while still young he came from Babylon to Jerusalem and openly prophesied concerning the return of the people. He saw in part the building of the temple. And having died in Jerusalem, he was buried near the tomb of the priests with honor, as they were, since he himself was of priestly lineage.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἀγγαῖος ἑορτάζων ἑρμηνεύεται","severity":"info","text":"The name Haggaios is interpreted as 'festive' (ἑορτάζων), linking the prophet's name to the Greek word for celebrating a festival.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"Βαβυλῶνα","severity":"info","text":"Haggai's birth in Babylon reflects the Jewish diaspora after the Babylonian exile; the tradition that he returned to Jerusalem as a young man is unique to this text.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἐκ μέρους τὴν οἰκοδομὴν τοῦ ναοῦ","severity":"info","text":"The phrase 'he saw in part the building of the temple' likely refers to Haggai's prophetic role in encouraging the rebuilding of the Second Temple, though the text limits his witness to a partial view.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"τάφου τῶν ἱερέων","severity":"info","text":"The burial 'near the tomb of the priests' aligns with the tradition that Haggai was of priestly lineage (ἐκ γένους ἱερατικοῦ), a detail also found in later Byzantine hagiographical sources.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'ἐκ μέρους' could mean either 'in part' (i.e., he saw only a portion of the temple) or 'from a part' (i.e., he saw the temple from a specific location). The English draft takes the former sense."],"confidence":"high","notes":[]},{"i":12,"ref":"p12","source":"ιαʹ. Ζαχαρίας ἑρμηνεύεται μνήμη ὑψίστου λέοντος. Οὗτος ἦν ἐκ γένους Λευΐ, ἐγεννήθη ἐν Γαλαὰδ καὶ ἐλθὼν ἀπὸ Χαλδαίων ἤδη προβεβηκώς, καὶ πολλὰ τῷ ναῷ προφητεύσας ἔδωκεν εἰς ἀπόδειξιν. Οὗτος εἶπε τῷ Ἰωσεδέκ, ὅτι γεννήσει υἱόν, καὶ ἐν Ἱερουσαλὴμ ἱερατεύσει, εἰς τύπον τοῦ ἀληθῶς ἀρχιερέως. Οὗτος καὶ τὸν Σαλαθιὴλ ἐπὶ υἱῷ ηὐλόγησε, καὶ τὸ ὄνομα αὐτοῦ Ζοροβάβελ ἐπέθηκε καὶ ἐπὶ Κύρου τέρας ἔδωκεν εἰς νῖκος· καὶ περὶ τῆς λειτουργίας αὐτοῦ προεφήτευσεν, ἥν ποιήσει ἐν Ἱερουσαλήμ, καὶ ηὐλόγησεν αὐτὸν σφόδρα. Τὸ δὲ τῆς προθέσεως εἶδεν Ἱερουσαλήμ· καὶ περὶ τέλους Ἰσραήλ, καὶ ἀρχῆς ἐθνῶν καὶ τέλους τοῦ ναοῦ, ὡς θεμελίων καταστροφῆς, καὶ ἀργίας προφητῶν καὶ ἱερέων καὶ σαββάτων, καὶ διπλῆς κρίσεως ἐξέθετο. Καὶ ἀπέθανεν ἐν γήρει μακρῷ καὶ ἐκλιπὼν ἐτέθη σύνεγγυς τοῦ Ἀγγαίου.","english":"11. Zacharias is interpreted as \"memory of the highest lion.\" He was from the tribe of Levi, born in Galaad, and came from the Chaldeans already advanced in age, and after prophesying many things concerning the temple, he gave proof. He said to Iosedek that he would beget a son, and that he would serve as priest in Jerusalem, as a type of the true high priest. He also blessed Salathiel concerning his son, and gave him the name Zorobabel, and gave a sign to Cyrus for victory; and he prophesied concerning the liturgy that he would perform in Jerusalem, and blessed him greatly. He saw the vision of the offering of Jerusalem; and he set forth concerning the end of Israel, and the beginning of the nations, and the end of the temple, as the destruction of the foundations, and the cessation of prophets and priests and sabbaths, and the double judgment. And he died in extreme old age, and after his death was buried near Haggaios.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"μνήμη ὑψίστου λέοντος","severity":"info","text":"The etymology 'memory of the highest lion' is a folk etymology for Zacharias, combining μνήμη (memory), ὑψίστου (of the highest), and λέοντος (lion).","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Γαλαάδ","severity":"info","text":"Galaad is likely a variant of Gilead, a region east of the Jordan, though the text says Zacharias was born there and came from the Chaldeans, suggesting a conflation of traditions.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Ἰωσεδέκ","severity":"info","text":"Iosedek (Jehozadak) is the father of Joshua the high priest (Zechariah 6:11; Ezra 3:2). The prophecy that he would beget a son who would serve as priest in Jerusalem echoes post-exilic restoration themes.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"Σαλαθιὴλ ... Ζοροβάβελ","severity":"info","text":"Salathiel (Shealtiel) and Zorobabel (Zerubbabel) are key figures in the return from exile (Ezra 3:2; Haggai 1:1). The blessing and naming here align with biblical accounts of Zerubbabel's leadership.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Κύρου τέρας","severity":"info","text":"The 'sign to Cyrus for victory' is unattested in biblical or extra-biblical sources; it likely reflects a legendary expansion of Zacharias's prophetic role during the Persian period.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ἀπέθανεν ἐν γήρει μακρῷ","severity":"info","text":"The notice of death in extreme old age and burial near Haggaios mirrors the formulaic conclusion of other Vitae Prophetarum entries, reinforcing the work's schematic structure.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Galaad' may be a corruption or variant of Gilead; the text conflates his birthplace with his origin from the Chaldeans, leaving geographical details unclear.","The 'sign to Cyrus for victory' is not attested elsewhere and may be a hagiographic invention."],"confidence":"high","notes":[]},{"i":13,"ref":"p13","source":"ιβʹ. Μαλαχίας ἑρμηνεύεται ἄγγελος. Οὗτος μετὰ τὴν ἐπιστροφὴν τίκτεται ἐν Σοφιρᾷ ἐκ γένους Λευΐ, καὶ ἔτι πάνυ νέος ὤν καλὸν βίον ἔσχεν. Καὶ ἐπειδὴ πᾶς ὁ λαὸς ἐτίμα αὐτὸν ὡς ἄμεπτον καὶ πραΰν, ἐκάλεσε Μαλαχίαν αὐτόν, ὅ ἐστιν ἄγγελος. Ἦν γὰρ καὶ τῷ εἴδει εὐπρεπής· ἀλλὰ καὶ ὅσα αὐτὸς εἶπεν ἐν προφητείᾳ, αὐτῇ τῇ ἡμέρᾳ ἄγγελος ὀφθεὶς θεοῦ ἐπεδευτέρου τοὺς λόγους αὐτοῦ· τὸν δὲ ἄγγελον οὐδεὶς ἀνάξιος ἐθεώρει, ἀλλ᾽ ἤτοι φωνὴν αὐτοῦ ἤκουε μόνον· οἱ δὲ ἄξιοι καὶ τὸ εἶδος αὐτοῦ ἐθεώρουν, ὡς ἐγένετο ἐν ταῖς ἡμέραις τῆς ἀναρχίας, ὡς γέγραπται ἐν σχωφετείμ, τουτέστιν ἐν βίβλῳ κριτῶν. Καὶ ἔτι νέος ὤν προσετέθη πρὸς τοὺς πατέρας αὐτοῦ ἐν βίῳ ἀγαθῷ, καὶ ἐτάφη μετὰ τῶν πατέρων αὐτοῦ.","english":"12. Malachias is interpreted as \"angel.\" He was born after the return in Sophira, from the tribe of Levi, and while still very young he led a good life. And since all the people honored him as blameless and gentle, they called him Malachias, which means angel. For he was also comely in appearance; and moreover, whatever he himself spoke in prophecy, on that same day an angel of God, appearing, confirmed his words. No unworthy person saw the angel, but only heard his voice; the worthy, however, also saw his form, as happened in the days of the anarchy, as is written in Schopheteim, that is, in the book of Judges. And while still young, he was added to his fathers in a good life, and was buried with his fathers.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Μαλαχίας","severity":"info","text":"The Greek text interprets the name Malachias as 'angel' (ἄγγελος), deriving it from the Hebrew mal'ākh. This folk etymology is common in patristic sources.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Σοφιρᾷ","severity":"info","text":"Sophira is an otherwise unknown location; the name may be a corruption or variant of a place in the Hebrew Bible, but no secure identification exists.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"σχωφετείμ","severity":"info","text":"The text glosses σχωφετείμ as 'the book of Judges' (βίβλῳ κριτῶν), a transliteration of the Hebrew title Shofetim. This indicates the author's awareness of the Hebrew canon.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐν ταῖς ἡμέραις τῆς ἀναρχίας","severity":"info","text":"The phrase 'in the days of the anarchy' likely refers to the period of the Judges, when Israel had no king. This aligns with the reference to the book of Judges.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἄγγελος","severity":"info","text":"The motif that only the worthy see the angel, while the unworthy only hear its voice, reflects a hagiographic topos found in later Christian angelology.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["Sophira (Σοφιρᾷ) is unattested elsewhere; its identification remains uncertain.","The phrase 'after the return' (μετὰ τὴν ἐπιστροφὴν) may refer to the return from the Babylonian exile, but the text does not specify."],"confidence":"high","notes":[]},{"i":14,"ref":"p14","source":"[ιγʹ. Ἡσαΐας ὁ προφήτης ἐγένετο μὲν ἐν Ἱερουσαλὴμ ἐκ φυλῆς Ἰούδα, θνήσκει δὲ ὑπὸ Μανασσῆ τοῦ βασιλέως Ἰούδα πρίονι ξυλίνῳ πρισθεὶς εἰς δύο, καὶ ἐτέθη ὑποκάτω δρυὸς Ῥωγὴλ ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων, ὧν ἀπλεσεν Ἐζεκίας ὁ βασιλεὺς χώσας αὐτά. Ἱερεμίας ὁ προφήτης ἦν ἐξ Ἀναθὼθ καὶ ἐν Τάφναις Αἰγύπτου λιθοβοληθεὶς ὑπὸ τοῦ λαοῦ ἐτελεύτησεν. Ἰεζεκιὴλ ὁ προφήτης ἦν ἐκ γῆς Σαρηρᾶ, ἐκ τῶν υἱῶν τῶν ἀρχιερέων λευΐτης· ἀπέθανε δὲ ἐν τῇ γῇ τῶν ΧΚαλδαίων ἐπὶ τῆς αἰχμαλωσίας.]\nαʹ. Ὠσηὲ ἑρμηνεύεται σωζόμενος. Οὗτος ἦν ἐκ Bελεμὼθ τῆς φυλῆς Ἰσάχαρ, καὶ ἔδωκε τέρας ἥξειν κύριον ἐπὶ γῆς ἀνθρώποις συναναστρεφόμενον καὶ ἡ δρῦς ἡ ἐν Σιλὼμ μερισθήσεται εἰς δώδεκα μέρη· καὶ γενήσονται δώδεκα δρύες ἐπακοῦσαι καὶ ἀκολουθῆσαι αὐτῷ ἐπὶ γῆς φανέντι θεῷ, καὶ δι᾽ αὐτοῦ σωθήσεται πᾶσα ἡ γῆ· καὶ οὕτως θανὼν ἐτάφη ἐν τῇ γῇ αὐτοῦ. βʹ. Ἰωὴλ ἑρμηνεύεται ἀγαπητὸς κυρίου ἢ ἀρχή. Οὗτος ἦν ἐκ τῆς φυλῆς Ῥουβὴν ἀγροῦ Βεθομόρων· ἐν εἰρήνῃ ἀπέθανε καὶ ἐτάφη ἐκεῖ. γʹ. Ἀμὼς ἑρμηνεύεται στερέωσις ἢ ἰσχύς. Ἀμὼς ἦν ἐκ Θεκουέ· καὶ Ἀμασίας συχνῶς αὐτὸν τυμπανίσας τέλος ἀνεῖλεν αὐτὸν ξίφει· ἔτι δὲ ἐμπνέοντος αὐτοῦ ἀνῆλθεν εἰς τὴν γῆν αὐτοῦ· καὶ μεθ᾽ ἡμέρας δύο ἀπέθανε καὶ ἐτάφη ἐκεῖ. δʹ. Ἀβδιοῦ ἑρμηνεύεται δοῦλος ἐξομολογητός. Οὗτος ἦν ἐκ τῆς Συχέμ. Οὗτος ἦν ὁ τριστάτης ἑκατόνταρχος· ὁ τρίτος Ὀχοζίου καὶ δεηθεὶς τοῦ Ἠλίου, καὶ διασωθεὶς παραδόξως ἐγένετο αὐτοῦ λειτουργός.","english":"13. Isaiah the prophet was from Jerusalem, of the tribe of Judah, and died under Manasseh, king of Judah, sawn in two with a wooden saw, and was buried under the oak of Rogel, near the crossing of the waters which Hezekiah the king had blocked up. Jeremiah the prophet was from Anathoth and died in Taphnae in Egypt, stoned by the people. Ezekiel the prophet was from the land of Sareira, a Levite of the high priestly line; he died in the land of the Chaldeans during the captivity.\n\n1. Hosea is interpreted as \"being saved.\" He was from Belemoth of the tribe of Issachar, and gave a sign that the Lord would come upon the earth, associating with men, and that the oak at Shiloh would be divided into twelve parts, and there would be twelve oaks to hear and follow him, a god manifest on earth, and through him the whole earth would be saved; and so, having died, he was buried in his own land. 2. Joel is interpreted as \"beloved of the Lord\" or \"beginning.\" He was from the tribe of Reuben, of the field of Bethomoron; he died in peace and was buried there. 3. Amos is interpreted as \"strengthening\" or \"strength.\" Amos was from Tekoa; and Amaziah, after repeatedly beating him with a drum, finally killed him with a sword; and while he was still breathing, he went up into his own land; and after two days he died and was buried there. 4. Obadiah is interpreted as \"confessed servant.\" He was from Shechem. He was the commander of a hundred, the third of Ahaziah, and having prayed to Elijah and been miraculously saved, he became his servant.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"ιγʹ. Ἡσαΐας ... Ἰεζεκιὴλ","severity":"info","text":"The passage begins with a numbered section (ιγʹ) covering three major prophets (Isaiah, Jeremiah, Ezekiel), then switches to a new enumeration (αʹ–δʹ) for the minor prophets Hosea, Joel, Amos, Obadiah.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Ὠσηὲ ἑρμηνεύεται σωζόμενος","severity":"info","text":"The etymology of Hosea's name as 'being saved' (σωζόμενος) is a standard patristic interpretation, linking his name to the soteriological theme in his prophecy.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"background","lemma":"πρίονι ξυλίνῳ πρισθεὶς εἰς δύο","severity":"info","text":"The tradition that Isaiah was sawn in two with a wooden saw under King Manasseh is a legendary embellishment found in later Jewish and Christian sources, not in the biblical account.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἡξειν κύριον ἐπὶ γῆς ἀνθρώποις συναναστρεφόμενον","severity":"info","text":"Hosea's sign that the Lord would come on earth and associate with men echoes prophetic themes of divine presence, possibly alluding to messianic expectations.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"background","lemma":"Ἀμασίας συχνῶς αὐτὸν τυμπανίσας","severity":"info","text":"The account of Amos being beaten with a drum (τυμπανίσας) and killed by Amaziah is a hagiographic detail not found in the biblical text, reflecting later martyrological traditions.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τριστάτης ἑκατόνταρχος· ὁ τρίτος Ὀχοζίου","severity":"caution","text":"The description of Obadiah as 'commander of a hundred, the third of Ahaziah' is obscure; the text may be corrupt or reflect a lost tradition about his military rank.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'τριστάτης ἑκατόνταρχος· ὁ τρίτος Ὀχοζίου' is ambiguous: it may mean 'third commander of a hundred' or 'the third (officer) of Ahaziah'; the exact military hierarchy is unclear.","The location 'Bελεμὼθ' for Hosea is uncertain; it may be a variant of a place name in Issachar."],"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":15,"ref":"p15","source":"Πολλὰ δὲ παθὼν καὶ ὑπὸ τοῦ Ἀχαὰβ διὰ τὸν Ἠλίαν τέλος καταφρονήσας θανάτου, καταλιπὼν τὸν βασιλέα, ἠκολούθησε τῷ Ἠλίᾳ καὶ προεφήτευσε καὶ ἀποθανὼν ἐν εἰρήνῃ ἐτάφη μετὰ τῶν πατέρων αὐτοῦ. εʹ. Ἰωνᾶς ἑρμηνεύεται ὑψίστου πονοῦντος ἢ περιστερά. Ἰωνᾶς ἦν ἐκ γῆς Καριαθὲμ πλησίον Ἀζώτου πόλεως Ἐλλήνων κατὰ θάλασσαν· καὶ ἐκβρασθεὶς ἐκ τοῦ κήτους, ἀπελθὼν εἰς Νινευῒ καὶ κηρύξας καὶ ἀνακάμψας οὐκ ἔμεινεν ἐν τῇ γῇ αὐτοῦ· ἀλλὰ παραλαβὼν τὴν μητέρα αὐτοῦ παρῴκησεν ἐν τῇ Ἀσσοὺρ χώρᾳ ἀλλοφύλων ἐθνῶν· ἔλεγεν γάρ, ὅτι οὕτως ἀφελῶ τὸ ὄνειδός μου, ὅτι ἐψευσάμην προφητεύσας κατὰ Νινευῒ τῆς μεγάλης πόλεως. Ἦν τις Ἠλίας ἐλέγχων τὸν Ἀχαὰβ καὶ καλέσας λιμὸν ἐπὶ τῆν γῆν ἔφυγε· καὶ ἐλθὼν εἰς Σαραφθὰ ηὗρε τὴν χήραν μετὰ τοῦ υἱοῦ αὐτῆς, καὶ ἔμεινε παρ᾽ αὐτοῖς· οὐδὲ γὰρ ἠδύνατο μένειν μετὰ τῶν ἀπεριτμήτων· καὶ εὐλόγησεν αὐτὴν διὰ τὴν ξενοδοχίαν, ἦν γὰρ προγινώσκων αὐτὴν ἐκ πρώτου. Θανόντος δὲ τοῦ υἱοῦ αὐτῆς ἐν μέσῳ ἀπεριτμήτων, πάλιν ἤγειρεν ὁ θεὸς διὰ τοῦ Ἠλία ἐκεῖ νεκρόν· ἠθέλησε γὰρ δεῖξαι αὐτῷ, ὅτι οὐ δύναταί τις ἀποδρᾶσαι θεόν. Καὶ ἀναστὰς Ἰωνᾶς μετὰ τὸν λιμὸν ἦλθεν εἰς τὴν Ἰουδαῖαν· καὶ ἀπέθανεν ἡ μήτηρ αὐτοῦ κατὰ τὴν ὁδόν, καὶ ἔθαψεν αὐτὴν ἐχόμενα τῆς βαλάνου Δεββώρας. Καὶ κατῴκησεν ἐν γῇ Σαραήρ. Ἀπέθανε δὲ ἐκεῖ καὶ ἐτάφη ἐν σπηλαίῳ Κενὲζ κριτοῦ γενομένου ἐν ἡμέραις τῆς ἀναρχίας. Καὶ ἔδωκε τέρας πολὺ ἐπὶ Ἰσραὴλ καὶ ἐφ᾽ ὅλην τὴν γῆν· ὅταν φησὶ ἴδωσι λίθον βοῶντα οἰκτρῶς, καὶ κάνθαρον ἀπὸ ξύλου πρὸς θεὸν φθεγγόμενον, τότε ἐγγίζειν τὴν σωτηρίαν·","english":"Having suffered much also at the hands of Ahab on account of Elijah, finally despising death, he left the king, followed Elijah, prophesied, and dying in peace was buried with his fathers. 5. Jonah is interpreted as \"of the Most High suffering\" or \"dove.\" Jonah was from the land of Kariathim near Azotus, a city of Greeks by the sea; and after being cast out of the whale, he went to Nineveh, preached, and upon returning did not remain in his own land, but taking his mother he settled in the land of Asshur among foreign nations; for he said, \"Thus I will remove my reproach, because I falsely prophesied against Nineveh, the great city.\" There was a certain Elijah who reproved Ahab and, having called a famine upon the land, fled; and coming to Sarepta he found the widow with her son, and stayed with them; for he could not remain among the uncircumcised; and he blessed her for her hospitality, for he knew her beforehand from the first. When her son died among the uncircumcised, God again raised that dead one through Elijah; for he wished to show him that no one can flee from God. And Jonah, after the famine, arose and came to Judea; and his mother died on the way, and he buried her near the oak of Deborah. And he dwelt in the land of Saraer. He died there and was buried in the cave of Kenaz, who was a judge in the days of the anarchy. And he gave a great sign to Israel and to the whole land: when, he says, they see a stone crying out piteously, and a beetle from a tree speaking to God, then salvation draws near.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Ἰωνᾶς ἑρμηνεύεται ὑψίστου πονοῦντος ἢ περιστερά","severity":"info","text":"The etymology of Jonah as 'of the Most High suffering' or 'dove' is a standard patristic gloss, found also in Jerome and Cyril.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"ἐκ γῆς Καριαθὲμ πλησίον Ἀζώτου","severity":"info","text":"Kariathim is likely Kiriathaim in Moab; Azotus is the Greek name for Ashdod, a Philistine city on the coast.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"scripture","kind":"scripture","basis":"text","lemma":"ἐκβρασθεὶς ἐκ τοῦ κήτους","severity":"info","text":"Jonah's ejection from the whale echoes the Septuagint of Jonah 2:10, where the κῆτος casts him onto dry land.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"parallel","kind":"parallel","basis":"text","lemma":"Ἦν τις Ἠλίας ἐλέγχων τὸν Ἀχαὰβ","severity":"info","text":"The narrative conflates Elijah with Jonah, a confusion also found in the Lives of the Prophets recension; the famine and Sarepta episode belong to Elijah's cycle (1 Kings 17).","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"ἔδωκε τέρας πολὺ ἐπὶ Ἰσραὴλ","severity":"info","text":"The eschatological sign of a crying stone and a speaking beetle is unique to this recension and reflects later apocalyptic elaboration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"ἐν σπηλαίῳ Κενὲζ κριτοῦ","severity":"caution","text":"Kenaz as a judge is otherwise unknown; the phrase 'days of the anarchy' may refer to the period of the Judges, but the identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The relationship between the Elijah episode and Jonah's biography is unclear; the text may be conflating two separate traditions.","The location 'Saraer' (γῇ Σαραήρ) is not securely identified; it may be a variant of Sareira or a scribal error."],"confidence":"medium","notes":[]},{"i":16,"ref":"p16","source":"τότε ὄψονται τὴν Ἱερουσαλὴμ ἠδαφισμένην ἕως θεμελίων ὅλην, καὶ εἰς αὐτὴν πάντα τὰ ἔθνη [ἐν] προσκυνήσει τῷ κυρίῳ· καὶ μεταθήσουσι τοὺς λίθους κατὰ δυσμὰς ἡλίου, καὶ ἐκεῖ ἔσται ἡ προσκύνησις τοῦ ἠλειμμένου διὰ τὸ τὴν Ἱερουσαλὴμ βδελυχθῆναι ἐν ἐρημώσει θηρίων καὶ πάσης ἀκαθαρσίας, καὶ τότε ἥξει τὸ τέλος πάσης πνοῆς. ϛʹ. Μιχαίας ἑρμηνεύεται ταπείνωσις ἢ ταπεινούμενος. Οὗτος ἦν ἀπὸ Μοραθεὶ ἐκ φυλῆς Ἐφραΐμ. Οὗτος πολλὰ ποιήσας τῷ Ἀχαάβ· 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. ζ´. Ναοὺμ ἑρμηνεύεται παράκλητος. Οὗτος ἦν ἀπὸ Ἐλκεσὶν πέραν τοῦ Ἰηνβαρεὶν ἐκ φυλῆς Συμεών. Οὗτος μετὰ τὸν Ἰωνᾶν τέρας ἔδωκεν, ὅτι ὑπὸ ὑδάτων γλυκέων καὶ πυρὸς ἀπολεῖται ἡ Νινευΐ: ὃ καὶ γέγονεν. Ἡ γὰρ περιέ αὐτὴν λίμνη κατέκλυσεν αὐτὴν ἐν σεισμῷ καὶ πῦρ ἐκ τῆς ἐρήμου τὸ ὑψηλότερον αὐτῆς μέρος ἐνέπρησεν· ἀπέθανε δ᾽ ἐν εἰρήνῃ καὶ ἐτάφη ἐν τῇ γῇ αὐτοῦ. ηʹ. Ἀμβακοὺμ ἢ Ἀββακού, ἑρμηνεύεται πατὴρ ἐγέρσεως. [Ἀμβακοὺμ ὁ προφήτης ἦν ἐξ ἀγροῦ Βεθουχάρ, φυλῆς Συμεών. Καὶ εἶδε πρὸ τῆς αἰμαλωσίας περὶ τῆς ἁλώσεως τῆς Ἱερουσαλὴμ καὶ ἐπένθησε σφόδρα. Καὶ ὅτε ἦλθε Ναβουχοδονόσορ ἐν Ἱερουσαλήμ, ἔφυγεν εἰς Ὀστρακίνην, καὶ ἦν πάροικος ἐν γῇ Ἰσραήλ. Ὡς δὲ ἐπέστρεψαν οἱ Χαλδαῖοι καὶ οἱ κατάλοιποι οἱ ὄντες ἐν Ἱερουσαλὴμ κατέβησαν εἰς Αἴγυπτον, ἦν οὗτος παροικῶν τὴν γῆν αὐτοῦ καὶ λειτουργῶν θερισταῖς τοῦ λαοῦ αὐτοῦ. Ὡς δὲ ἔλαβε τὸ ἔδεσμα ἀπενέγκαι τοῖς ἐργάταις, προεφήτευσε τοῖς Ἰουδαίοις εἰπών·","english":"then they will see Jerusalem razed to its foundations entirely, and in it all the nations will worship the Lord; and they will transfer the stones toward the west, and there will be the worship of the anointed one because Jerusalem has been abhorred in the desolation of wild beasts and all uncleanness, and then the end of every living thing will come. 6. Micah is interpreted as \"humility\" or \"humbled.\" He was from Morasthi, of the tribe of Ephraim. He did many things for Ahab; he was killed by Jehoram, his son, by being thrown from a cliff, 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. Nahum is interpreted as \"comforter.\" He was from Elkosh, beyond the river Ienbarein, of the tribe of Simeon. He after Jonah gave a sign that Nineveh would be destroyed by sweet waters and fire, which indeed came to pass. For the lake around it flooded it in an earthquake, and fire from the desert burned its higher part; he died in peace and was buried in his own land. 8. Ambakoum or Abbakou is interpreted as \"father of resurrection.\" The prophet Ambakoum was from the village of Bethuchar, of the tribe of Simeon. And he saw before the captivity concerning the capture of Jerusalem and grieved greatly. And when Nebuchadnezzar came to Jerusalem, he fled to Ostrakine, and he was a sojourner in the land of Israel. And when the Chaldeans returned and the remnants who were in Jerusalem went down to Egypt, he was sojourning in his own land and serving the harvesters of his people. And when he took the food to bring to the workers, he prophesied to the Jews, saying:","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"προσκύνησις τοῦ ἠλειμμένου","severity":"info","text":"The phrase 'worship of the anointed one' likely refers to Christ, reflecting a Christian interpolation in a Jewish prophetic tradition.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Μιχαίας","severity":"info","text":"The etymology 'humility' or 'humbled' for Micah is a standard Greek patristic interpretation, not derived from the Hebrew meaning.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ἐνακείμ","severity":"info","text":"The 'Enakim' are the Anakim, a race of giants mentioned in the Hebrew Bible (e.g., Deuteronomy 2:10-11), here used as a geographical marker.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"ϛʹ. Μιχαίας ... ζ´. Ναοὺμ ... ηʹ. Ἀμβακοὺμ","severity":"info","text":"The passage follows a consistent pattern: etymology, origin, deeds, death, and burial for each prophet, typical of the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"text","lemma":"Ἀμβακοὺμ ἢ Ἀββακού","severity":"info","text":"The variant spelling 'Abbakou' for Habakkuk reflects textual instability in the manuscript tradition, possibly from scribal error or dialectal variation.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"Ἰηνβαρεὶν","severity":"caution","text":"The toponym 'Ienbarein' is obscure and may be a corruption; it is not securely identified with any known location.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The phrase 'προσκύνησις τοῦ ἠλειμμένου' could be read as Christian or messianic; the text does not clarify if it refers to a future anointed king or Christ.","The location 'Ἰηνβαρεὶν' is uncertain; it may be a garbled form of a river name or a scribal error."],"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":17,"ref":"p17","source":"Πορεύομαι εἰς γῆν μακράν, καὶ ταχέως ἐλεύσομαι. Ἐὰν δὲ βραδύνω, ἀπενέγκατε τοῖς θερισταῖς τὸ ἄριστον αὐτῶν. Καὶ γενόμενος ἐν Βαβυλῶνι, καὶ δοὺς τὸ ἄριστον τῷ Δανιὴλ ἐπέστη τοῖς θερισταῖς ἐσθίουσι καὶ οὐδενὶ εἶπε τὸ γεγονός. Συνῆκε δὲ ἐκ τούτου, ὅτι τάχιον ἐπιστρέψει ὁ λαὸς ἐκ Βαβυλῶνος. Καὶ πρὸ δύο ἐτῶν τῆς ἐπιστροφῆς θανὼν ἐτάφη ἐκεῖ ἐν ἀγρῷ. Ἔδωκε δὲ τέρας τοῖς ἐν τῇ Ἰουδαίᾳ, ὅτι ὄψονται ἐν τῷ ναῷ φῶς, καὶ οὕτως ἴδωσι τὴν δόξαν τοῦ ναοῦ. Καὶ περὶ τῆς συντελείας τοῦ ναοῦ προεῖπεν, ὅτι ὑπὸ ἔθνους δυτικοῦ γενήσεται. Καὶ τότε τὸ ἅπλωμα τοῦ Δαβεὶρ εἰς μικρὰ διαῤῥαγήσεται, καὶ τὰ ἐπίκρανα τῶν δύο στύλων ἀφαιρεθήσεται· καὶ οὐδεὶς γνώσεται, ποῦ ἔσονται. Ταῦτα δὲ ἐν τῇ ἐρήμῳ ἀπενεχθήσονται ὑπὸ ἀγγέλου, ὅπου ἐν ἀρχῇ ἐπάγη ἡ σκηνὴ τοῦ μαρτυρίου καὶ τοῖς ἐπὶ τέλει γνωσθήσεται κύριος.]\nθʹ. Σοφονίας ἑρμηνεύεται σκοπιὰ κυρίου. Οὗτος ἦν ἐκ φυλῆς Συμεὼν ἀγροῦ Σαρὼθ καὶ προεφήτευσε περὶ τῆς πόλεως Ἱερουσαλὴμ καὶ περὶ τέλους Ἰσραὴλ καὶ ἀντεισαγωγῆς καὶ σωτηρίας ἐθνῶν, καὶ αἰσχύνης ἀσεβῶν, καὶ δόξης δικαίων, καὶ κριτοῦ πάσης πνοῆς· καὶ θανὼν ἐτάφη ἐν τῷ ἀγρῷ αὐτοῦ. ιʹ. Ἀγγαῖος ἑορτάζων ἑρμηνεύεται. Οὗτος ἐτέχθη εἰς Βαβυλῶνα· ἦν δὲ ἐκ φυλῆς Λευὶ καὶ ἔτι νέος ὤν ἦλθεν ἀπὸ Βαβυλῶνος εἰς Ἱερουσαλὴμ καὶ φανερῶς περὶ τῆς ἐπιστροφῆς τοῦ λαοῦ προεφήτευσεν· καὶ εἶδεν ἐκ μέρους τὴν οἰκοδομὴν τοῦ ναοῦ· καὶ ἀποθανὼν ἐν Ἱερουσαλὴμ ἐτάφη πλησίον τάφου τῶν ἱερέων ἐνδόξως, ὡς αὐτοί, ἐπειδὴ καὶ αὐτὸς ἦν ἐκ γένους ἱερατικοῦ. ιαʹ. Ζαχαρίας ἑρμηνεύεται μνήμη ὑψίστου λέοντος.","english":"I go to a distant land, and I will return quickly. But if I am delayed, bring their midday meal to the reapers. And having arrived in Babylon and given the meal to Daniel, I stood by the reapers as they ate and told no one what had happened. From this he understood that the people would return from Babylon sooner. And two years before the return, having died, he was buried there in a field. He gave a sign to those in Judea, that they would see a light in the temple, and thus they would behold the glory of the temple. And concerning the destruction of the temple he foretold that it would be by a western nation. And then the curtain of the Holy of Holies 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. These things will be carried away into the desert by an angel, to the place where the tent of the tabernacle was originally erected, and in the end the Lord will be known to them.\n\n9. Zephaniah is interpreted as \"watch of the Lord.\" He was from the tribe of Simeon, of the field of Saroth, and he prophesied concerning the city of Jerusalem and concerning the end of Israel and the introduction and salvation of the nations, and the shame of the impious, and the glory of the righteous, and the judge of every living thing; and having died, he was buried in his own field. 10. Haggai is interpreted as \"feasting.\" He was born in Babylon; he was from the tribe of Levi, and while still young he came from Babylon to Jerusalem and openly prophesied concerning the return of the people; and he saw in part the building of the temple; and having died in Jerusalem, he was buried near the tomb of the priests honorably, like them, since he himself was of priestly lineage. 11. Zechariah is interpreted as \"memory of the Most High lion.","structure":"narrative","commentary":[{"unit":"sense","kind":"sense","basis":"text","lemma":"Πορεύομαι εἰς γῆν μακράν, καὶ ταχέως ἐλεύσομαι","severity":"info","text":"The first-person speech is attributed to the prophet Habakkuk, continuing the narrative of his journey to Babylon and his interaction with Daniel.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"glossary","lemma":"Σοφονίας ἑρμηνεύεται σκοπιὰ κυρίου","severity":"info","text":"The etymology of Zephaniah as 'watch of the Lord' (σκοπιὰ κυρίου) is a standard patristic interpretation, linking his name to his prophetic role.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"external","lemma":"Ἀγγαῖος ἑορτάζων ἑρμηνεύεται","severity":"info","text":"Haggai's name is interpreted as 'feasting' (ἑορτάζων), likely derived from the Hebrew root חג (ḥag, festival), reflecting his association with the rebuilding of the temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"structure","kind":"structure","basis":"text","lemma":"θʹ. Σοφονίας ... ιʹ. Ἀγγαῖος ... ιαʹ. Ζαχαρίας","severity":"info","text":"The passage is structured as a series of brief biographical notices for the minor prophets Zephaniah, Haggai, and Zechariah, each introduced by a numbered section and an etymological interpretation.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"reception","kind":"reception","basis":"external","lemma":"Ζαχαρίας ἑρμηνεύεται μνήμη ὑψίστου λέοντος","severity":"info","text":"The etymology of Zechariah as 'memory of the Most High lion' is unusual; it may conflate Hebrew זכר (zāḵar, memory) with a symbolic lion, possibly reflecting apocalyptic imagery.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"τὸ ἅπλωμα τοῦ Δαβεὶρ","severity":"caution","text":"The phrase 'curtain of the Holy of Holies' (τὸ ἅπλωμα τοῦ Δαβεὶρ) is textually uncertain; the Greek may be corrupt or reflect a variant tradition about temple furnishings.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The identity of the speaker in the opening narrative is not explicitly named in the Greek, but the context of the Vitae Prophetarum suggests Habakkuk.","The phrase 'τὸ ἅπλωμα τοῦ Δαβεὶρ' is ambiguous; 'ἅπλωμα' may mean 'curtain' or 'covering', and 'Δαβεὶρ' is a transliteration of the Hebrew 'dəḇīr' (Holy of Holies)."],"confidence":"high","notes":[]},{"i":18,"ref":"p18","source":"Οὗτος ἦν ἐκ γένους Λευΐ, ἐγεννήθη ἐν Γαλαὰδ καὶ ἐλθὼν ἀπὸ Χαλδαίων ἤδη προβεβηκώς, καὶ πολλὰ τῷ ναῷ προφητεύσας ἔδωκεν εἰς ἀπόδειξιν. Οὗτος εἶπε τῷ Ἰωσεδέκ, ὅτι γεννήσει υἱόν, καὶ ἐν Ἱερουσαλὴμ ἱερατεύσει, εἰς τύπον τοῦ ἀληθῶς ἀρχιερέως. Οὗτος καὶ τὸν Σαλαθιὴλ ἐπὶ υἱῷ ηὐλόγησε, καὶ τὸ ὄνομα αὐτοῦ Ζοροβάβελ ἐπέθηκε καὶ ἐπὶ Κύρου τέρας ἔδωκεν εἰς νῖκος· καὶ περὶ τῆς λειτουργίας αὐτοῦ προεφήτευσεν, ἥν ποιήσει ἐν Ἱερουσαλήμ, καὶ ηὐλόγησεν αὐτὸν σφόδρα. Τὸ δὲ τῆς προθέσεως εἶδεν Ἱερουσαλήμ· καὶ περὶ τέλους Ἰσραήλ, καὶ ἀρχῆς ἐθνῶν καὶ τέλους τοῦ ναοῦ, ὡς θεμελίων καταστροφῆς, καὶ ἀργίας προφητῶν καὶ ἱερέων καὶ σαββάτων, καὶ διπλῆς κρίσεως ἐξέθετο. Καὶ ἀπέθανεν ἐν γήρει μακρῷ καὶ ἐκλιπὼν ἐτέθη σύνεγγυς τοῦ Ἀγγαίου. ιβʹ. Μαλαχίας ἑρμηνεύεται ἄγγελος. Οὗτος μετὰ τὴν ἐπιστροφὴν τίκτεται ἐν Σοφιρᾷ ἐκ γένους Λευΐ, καὶ ἔτι πάνυ νέος ὤν καλὸν βίον ἔσχεν. Καὶ ἐπειδὴ πᾶς ὁ λαὸς ἐτίμα αὐτὸν ὡς ἄμεπτον καὶ πραΰν, ἐκάλεσε Μαλαχίαν αὐτόν, ὅ ἐστιν ἄγγελος. Ἦν γὰρ καὶ τῷ εἴδει εὐπρεπής· ἀλλὰ καὶ ὅσα αὐτὸς εἶπεν ἐν προφητείᾳ, αὐτῇ τῇ ἡμέρᾳ ἄγγελος ὀφθεὶς θεοῦ ἐπεδευτέρου τοὺς λόγους αὐτοῦ· τὸν δὲ ἄγγελον οὐδεὶς ἀνάξιος ἐθεώρει, ἀλλ᾽ ἤτοι φωνὴν αὐτοῦ ἤκουε μόνον· οἱ δὲ ἄξιοι καὶ τὸ εἶδος αὐτοῦ ἐθεώρουν, ὡς ἐγένετο ἐν ταῖς ἡμέραις τῆς ἀναρχίας, ὡς γέγραπται ἐν σχωφετείμ, τουτέστιν ἐν βίβλῳ κριτῶν. Καὶ ἔτι νέος ὤν προσετέθη πρὸς τοὺς πατέρας αὐτοῦ ἐν βίῳ ἀγαθῷ, καὶ ἐτάφη μετὰ τῶν πατέρων αὐτοῦ. [ιγʹ.","english":"He was of the tribe of Levi, born in Galaad, and came from the Chaldeans already advanced in years, and having prophesied many things concerning the temple, he gave proof. He said to Iosedek that he would beget a son, and that he would serve as priest in Jerusalem, as a type of the true high priest. He also blessed Salathiel concerning his son, and gave him the name Zorobabel, and gave a sign to Cyrus for victory; and he prophesied concerning his own liturgy, which he would perform in Jerusalem, and blessed him greatly. He saw the setting forth of Jerusalem; and he set forth concerning the end of Israel, and the beginning of the nations, and the end of the temple, as of the destruction of its foundations, and the idleness of prophets and priests and sabbaths, and a double judgment. And he died in extreme old age, and having departed, was buried near Haggai. 12. Malachias is interpreted as angel. He was born after the return in Sophira of the tribe of Levi, and while still very young he led a good life. And since all the people honored him as blameless and gentle, they called him Malachias, which means 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 his words; and no unworthy person beheld the angel, but only heard his voice; the worthy, however, also beheld his form, as happened in the days of the anarchy, as is written in Schopheteim, that is, in the book of Judges. And while still young he was added to his fathers in a good life, and was buried with his fathers. 13.","structure":"narrative","commentary":[{"unit":"term","kind":"term","basis":"text","lemma":"Γαλαάδ","severity":"info","text":"Galaad is likely a variant of Gilead, the Transjordanian region, but the form is unusual and may reflect a textual corruption or a local tradition.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σαλαθιήλ","severity":"info","text":"Salathiel is the Greek form of the Hebrew name Shealtiel, father of Zerubbabel, a key figure in the post-exilic restoration.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Ζοροβάβελ","severity":"info","text":"Zorobabel is the Greek form of Zerubbabel, the Persian-appointed governor of Judah who led the rebuilding of the Second Temple.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"Σοφιρᾷ","severity":"info","text":"Sophira is an obscure place name; possibly a corruption of Sepharvaim or another location, but its identification is uncertain.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"σχωφετείμ","severity":"info","text":"Schopheteim is a transliteration of the Hebrew שופטים (Shofetim), meaning 'Judges', referring to the biblical book of Judges.","cites":[],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Μαλαχίας ἑρμηνεύεται ἄγγελος","severity":"info","text":"The name Malachi is interpreted as 'angel' (ἄγγελος) in Greek, a common etymological gloss; the Hebrew name actually means 'my messenger'.","cites":[],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The location 'Galaad' may be a corruption of Gilead or another site; 'Sophira' is unidentified; the phrase 'τὸ δὲ τῆς προθέσεως εἶδεν Ἱερουσαλήμ' is obscure and may be textually corrupt."],"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":19,"ref":"p19","source":"Ἡσαΐας ὁ προφήτης ἐγένετο μὲν ἐν Ἱερουσαλὴμ ἐκ φυλῆς Ἰούδα, θνήσκει δὲ ὑπὸ Μανασσῆ τοῦ βασιλέως Ἰούδα πρίονι ξυλίνῳ πρισθεὶς εἰς δύο, καὶ ἐτέθη ὑποκάτω δρυὸς Ῥωγὴλ ἐχόμενα τῆς διαβάσεως τῶν ὑδάτων, ὧν ἀπλεσεν Ἐζεκίας ὁ βασιλεὺς χώσας αὐτά. Ἱερεμίας ὁ προφήτης ἦν ἐξ Ἀναθὼθ καὶ ἐν Τάφναις Αἰγύπτου λιθοβοληθεὶς ὑπὸ τοῦ λαοῦ ἐτελεύτησεν. Ἰεζεκιὴλ ὁ προφήτης ἦν ἐκ γῆς Σαρηρᾶ, ἐκ τῶν υἱῶν τῶν ἀρχιερέων λευΐτης· ἀπέθανε δὲ ἐν τῇ γῇ τῶν ΧΚαλδαίων ἐπὶ τῆς αἰχμαλωσίας.]","english":"Isaiah the prophet was born in Jerusalem, of the tribe of Judah, and died under Manasseh, king of Judah, being sawn in two with a wooden saw, and was buried under the oak of Rogel, near the crossing of the waters which Hezekiah the king had blocked up. Jeremiah the prophet was from Anathoth and died in Taphnae of Egypt, stoned by the people. Ezekiel the prophet was from the land of Sarera, of the sons of the high priests, a Levite; he died in the land of the Chaldeans during the captivity.","structure":"narrative","commentary":[{"unit":"structure","kind":"structure","basis":"text","lemma":"Ἡσαΐας ... Ἱερεμίας ... Ἰεζεκιὴλ","severity":"info","text":"The passage lists three prophets in sequence, each introduced by name and a brief account of origin and death, forming a catalogue typical of the Vitae Prophetarum.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"term","kind":"term","basis":"text","lemma":"πρίονι ξυλίνῳ","severity":"info","text":"The phrase 'with a wooden saw' (πρίονι ξυλίνῳ) is a distinctive detail in Isaiah's martyrdom tradition, emphasizing the instrument's material as part of the legendary account.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"background","kind":"background","basis":"text","lemma":"Ῥωγὴλ","severity":"info","text":"The oak of Rogel (Ῥωγὴλ) is a location near Jerusalem, associated with water sources; the reference to Hezekiah blocking waters alludes to 2 Kings 20:20 or similar traditions about Hezekiah's hydraulic works.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"dating","kind":"chronology","basis":"text","lemma":"ἐπὶ τῆς αἰχμαλωσίας","severity":"info","text":"Ezekiel's death is placed 'during the captivity' (ἐπὶ τῆς αἰχμαλωσίας), aligning with the Babylonian exile (6th century BCE), consistent with biblical and traditional chronology.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]},{"unit":"caution","kind":"caution","basis":"text","lemma":"γῆς Σαρηρᾶ","severity":"caution","text":"The place name 'Sarera' (Σαρηρᾶ) for Ezekiel's origin is uncertain; it may be a corruption or variant of a known location, and its identification is debated in manuscript traditions.","cites":[{"key":"ed:tlg1750.tlg003","label":"source edition: De prophetarum vita et obitu (recensio scholiis Hesychii aliorumque patrum in prophetas adjecta)","url":"https://scaife.perseus.org/reader/urn:cts:greekLit:tlg1750.tlg003.1st1K-grc1:1"}],"named_sources":[],"dropped_cites":[]}],"ambiguities":["The Greek text has a closing bracket after 'αἰχμαλωσίας' that may indicate a textual break or corruption; the English draft omits it.","The phrase 'ἐχόμενα τῆς διαβάσεως' is ambiguous: it could mean 'near the crossing' or 'holding the crossing'; the draft takes the former."],"confidence":"high","notes":[]}]}