Preface

TO THE BENEVOLENT READER, JOHANN LUDWIG SCHULZE.

Having set aside those things which we believe are already clear from the Preface to the first volume of this edition regarding the arrangement of the entire work, we shall hold only to those matters which will assist the readers, so that they may be able to judge both the type of literature in which this volume is primarily engaged and the resources we have mainly employed.

The first place in this volume is held by the Commentary on the Song of Songs, which remained from the previous volume of the Sirmondian edition. Added to this are all those books which Sirmond included in the second volume of his edition: namely, the Commentaries on Isaiah, Jeremiah (including also the book of Baruch and the Lamentations of Jeremiah), Ezekiel, Daniel, and the Twelve Prophets, who are called the Minor Prophets. The dignity and excellence of the subject matter will win grace for these Commentaries of Theodoret among all who, as is fitting, delight in the reading of Holy Scripture and are anxious about the meaning of passages troubled by difficulties. Nay, they will not deny praise to them, for they will know that our writer was excellently equipped for his time with all those aids that assist an interpreter of the Holy Scriptures, and—what in this case ought by no means be ignored—that he was more averse than others to the allegorical and mystical style of interpretation, which was so pleasing to many of the Fathers. We shall not now touch upon matters pertaining to the history of the books which this volume comprises, because we have already disputed this subject, and especially the reasons that serve to attribute the Commentaries on the Song of Songs to Theodoret, when we dealt with his life and writings.

Regarding the manuscripts, it must be said first of all which ones we were able to use to prepare this volume for the press, and to which, therefore, the letters A, B, C, and F refer, which appear here and there in the scholia. There are five of them, namely: one Bavarian, one Coislinian, one Florentine, and two Augustan, of which one pertains to the exposition of the Song of Songs, and the other presents the Greek text of the prophetic books. The one we mentioned last recommends itself by its utility and excellence so much that we judge a fuller description of it to be neither foreign to this place nor unpleasant to those who are fair judges of such things.

It is a parchment manuscript, in quarto, written quite neatly in the ninth or tenth century, and of good quality throughout. It begins with two folios which seem to have constituted part of an ecclesiastical book, which the ancients called a Lectionary. The last two folios of the codex are of similar subject matter: however, a more appropriate place will be found to speak of these scraps, which were sewn onto the Augustan codex as was usually done in the binding of ancient manuscripts. The third folio, along with the two following it, pertains to the end of Theodoret’s proem on the twelve Minor Prophets, and to his subject matter on Hosea, which holds the first place in this codex. From these we were able to transfer some materials to our own uses on pages 1306-1312. On the sixth folio and the four following it, there follows the *Stichera* of Hesychius the Presbyter of Jerusalem on the 16 prophets, and on Isaiah and Daniel (though nothing from Hesychius is read in the codex regarding Daniel), having (a) by way of set-off interpretations of the more difficult passages. It begins: "This is an ancient study of the God-bearing men." It ends with the words: "These are the only ones among those who reigned in it that are mentioned." There follow the *Chapters* of the prophet Hosea, twenty of which are enumerated in this codex. Finally, the text of the prophet Hosea follows these. The next place is held by Joel, which has ten *chapters*. Of Amos, which follows, there are 17 *chapters*; of Obadiah three, of Jonah four, of Micah thirteen, of Nahum four, of Habakkuk likewise four, of Zephaniah seven, of Haggai five, of Zechariah thirty-two, and finally of Malachi ten. Subjoined to the text of each prophet are some notes regarding the name and matters pertaining to the prophet, a comparison of which we have established with those that have been brought to us from a certain Florentine codex.

In the Augustan codex, the Major Prophets follow the ones they call the Minor. After the review of 88 *chapters*, there is set before Isaiah the argument of Theodoret on Isaiah, to which these few things are subjoined in the Florentine codex: "A charge against the literal Israel, because formerly [they were] pious, but later they denied not only the idols, but also the kingdom of Christ; and a threat against them, so many [things] as they are about to be disciplined for." In the Augustan codex, Jeremiah follows Isaiah, along with the book of Baruch, the Lamentations, and the Epistle of Jeremiah, with the index of *chapters* omitted. The book of Baruch is inscribed in the codex: *Baruch of Jeremiah*. To the Lamentations, which have the title *Baruch*, there is set before them this inscription: "Jeremiah, the people having been taken captive and being in Babylon, laments the city, and the country, and the people for the things that have happened. And he laments, describing certain passages and divisions, beginning in order from the letters among the Hebrews, and after completing the lament for each letter, and over all the one beginning with *Tau*, which is a letter among the Hebrews, he returns to the

^A end. And he does this again four times, going through the twenty-two letters. Preceding the text of Ezekiel is a fragment of an argument written by Theodoret, to which another is appended, inscribed *by Polychronios*, which begins, "There were also in this time false prophets," and ends with the words "of the things foretold, the truth." Following the text of Ezekiel is a fragment of a homily of Chrysostom on Susanna, which is inscribed, *From the discourse of John, Archbishop of Constantinople, on Susanna* (thus). It begins, "Let us strive, therefore," etc. It ends with the words "the soul is kept pure and unharmed." The next place is held by the history of Susanna, which is inscribed *Daniel*. This is followed by the book of Daniel, to which the hymn of the three children, chapter 3, 25-90, is inserted, just like in that codex which our author used. To the first chapter of Daniel is ascribed "Vision 2," to the second "Vision 3," and so on in order, with the count of the visions continuing up to the tenth chapter, from which the eleventh vision begins; to this is related part of the eleventh chapter up to the twenty-fourth verse, where the codex of the prophets ends. At its end are appended those two leaves which, as we have already said, are of a similar nature to those which form the beginning of the codex, so that we can now speak of these four pages together. Though the members are scattered and torn, yet they were worthy to be joined to this codex and thus saved from destruction. They exhibit certain portions of the Greek text of the New Testament and provide some readings worthy of note, upon which we shall not linger here, as they are foreign to this place. The beginning of the first leaf falls on Matt. xxv, 43, and proceeds to chapter xxvi, 2. This is followed by a pericope from John xi, 17-26. The third leaf begins with those words from John xiv, 16, *I will send another Paraclete to you*, and continues to the twenty-first verse. Then follows a pericope from John xvi, 1-13, which is followed by another from John xiv, 27, 28. Finally, the beginning of the last leaf falls on the words *But still the light of life*. This is followed by a pericope from Matt. xviii, 10-20, which is inscribed, *On the morrow of the fifth day from Matthew*. The section taken from Matt. v, 42-48, which the title *First Sabbath after Pentecost* precedes, brings it to an end.

§ From these, readers will understand that the excellence of that codex is great, and that it was most accommodating to our uses. We have very often seen it agreeing with a more emended reading than that which our author follows in his Commentaries. It also exhibits here and there rarer readings, which those who apply themselves to emending the text of the Greek translators according to the precepts of critical art will easily transfer to their own uses from the scholia added to this edition. We shall now be briefer in reviewing the remaining codices. The other Augustan, of which we spoke above, is paper, in quarto, transcribed from an older one, comprising Theodoret’s Commentary on the Song of Songs, along with the interpretation of Maximus, Nilus, and Psellus. That manuscript book could be usefully compared with the Sirmondian edition, and indeed even with the Latin interpretation of these Commentaries, which Petr. Franc. Zinus had printed at Venice in 1573 in quarto. The Bavarian codex is paper, in folio, elegantly written, comprising complete Commentaries of Theodoret on Jeremiah (as well as Baruch and Lamentations), Ezekiel, and Daniel. It has no distinction of chapters and verses, but is divided into several tomes, just like those codices which Sirmond used. The former tome or section of the Commentary on Jeremiah exhibits a catena on this prophet gathered from the writings of Chrysostom, Origen, and Theodoret, but all the rest pertain solely to our author. To this most excellent codex, which could be usefully applied to the greatest part of this volume, we owe many emendations of the text. The Coislinian codex, now the Saint-Germain, which Montfaucon honored with worthy praise, both in *Bibliotheca Coislin.*, p. 303, and in *Bibliotheca bibliothecarum mss.*, vol. II, p. 1061, rendered us no less utility. It is parchment, eight hundred years old, and comprises Theodoret’s Commentary on the Twelve Minor Prophets. Our studies in this matter were most generously aided by the Rev. El. Stoeher, who deemed it not inappropriate for himself to compare that exceptional codex with the Sirmondian edition.

These were the things to be said regarding the manuscript codices used for refashioning this tome. Would that it had been permitted to us to restore Theodoret’s Commentaries on Isaiah to their integrity, if any hope of that remains, in every part! In this, as it were the sum of our desires, what has been accomplished by us must now be stated briefly, so that it may appear to the readers that nothing remained unattempted, and that there was no lack in our studies of the prompt willingness of the venerable men, by whose direction and authority the orphanage's bookstore provided in every way for obtaining the subsidies which might adorn this edition. Indeed, in the most celebrated libraries, especially of Italy and France, there exist manuscript codices which hold before them the magnificent title of Theodoret’s work on Isaiah, but, just as the invitation of titles is not rarely deceptive, so it is also uncertain whether anything is found in all those manuscripts beyond what has already been published. Yet, so that our zeal might not be found wanting, we gave every effort so that regarding the nature of the manuscript codices which Montfaucon reviewed briefly, both in the *Bibliotheca Coisliniana* and in the new *Bibliotheca bibliothecarum mss.*, p. 1061, we might have the facility of judging more fully, and from these fountains, if any use of them were granted, of drawing for ourselves. To this end we implored the aid of the most famous men among foreigners, which aid also did not fail us, with the illustrious Schlæger aiding us by his authority, to whom alone we owe whatever could be either attempted or accomplished in this business. The celebrated Paciaudi, the celebrated Bottari, and other men of great name did not prove difficult.

It was also effected through the efforts of the most kind Paciaudi that the indexes of all manuscripts pertaining to Theodoret in the Vatican, Vallicellian, and Barberini libraries (in which the exposition of Theodoret on the prophet Isaiah exists, as well as his and others' commentaries on Isaiah) and in the Parisian libraries were granted for our use, and furthermore that the most eminent Cardinal Chigi should permit his library, which everyone knows is placed above our praises and is adorned with a splendid collection of manuscripts, to be open at all times for the expansion of our studies. Since these things were so, who would not have expected a most abundant harvest? But so great was the mass of obstacles that stood in our way that it has not yet been possible to struggle through them. Those who wish well for letters will grieve with us that at this time the study of Greek literature is so neglected that it is difficult to find anyone who is sufficiently apt for examining the aforementioned codices and comparing them with the Sirmondian edition. That this difficulty primarily hindered the derivation of much from these codices for our use is proven by the letters written regarding this cause, all of which urgently press that those suitable for gathering these fruits must be sent into this field. We have not yet abandoned the hope that from the most excellent libraries of Italy, especially the Chigi library, some things will be transferred for our use. If these things should happen according to our wish, they will be inserted into the final volume, to which will also be added what might perhaps be brought to this matter from Procopius and other writers, whom, due to the shortness of time, it has not yet been possible to examine. Meanwhile, until this work eventually emerges in a more enlarged form, the things we have now been able to provide will serve the needs of the readers, and these will appear, if not more corrected, at least more complete than those of which Sirmond had provided a supply. For we have seen that these Commentaries on Isaiah are not so full of gaps and lacunae as many even thought, because the numbering of the verses was rarely expressed. Having established a comparison with the prophetic text, we understood that these Commentaries encompass the entire scope of what is to be said here and there, and touch upon far more passages than were indicated by the numbers. We therefore did not hesitate to add in brackets to the Latin version the numbers of the verses to which the Commentary simultaneously pertains, imitating the example that Sirmond had preceded with in the Commentaries on the remaining prophetic books, although more rarely. It has thus happened that the interpretation of Isaiah now appears more complete, and in many places bears the appearance of a, as they say, continuous commentary. But since we considered that the needs of the readers had not yet been sufficiently provided for, we also labored so that the passages of the prophetic text not expressed by Theodoret might, if possible, be supplied from elsewhere, from the text itself. Therefore, from the entire work, the passages cited here and there by our Author had to be collected and inserted into their proper places in the scholia, so that it might be clear to the readers which readings he followed in those places whose sense he indeed illustrated, but whose words he did not express. The same work had to be performed for the remaining books which this volume includes. What remains, we discovered a few things in the Commentaries on the first and thirteenth chapters of Isaiah which are the same as the interpretation of Eusebius of Caesarea. Some of these respond to those things generally attributed to Basil. Finally, in the last place, it must be noted that a double chapter numbering from the twenty-sixth chapter of Jeremiah onwards is expressed in this edition, because the Greek interpreters departed from the Hebrew order of the chapters, which our Author held. Let him who wishes go to scholion 19, p. 523.

We cannot make an end to our preface before it is known to the readers that it has happened according to our wish that the venerable man Jo. Aug. Nosselt, doctor of sacred letters, a most close colleague, has joined in the partnership of this labor and has taken upon himself the care of preparing the third volume for the press, a not insignificant part of which is already written in type. There were many things that greatly recommended this plan to us. For although no delay has been injected into the press thus far, nevertheless, since the face of human affairs is uncertain, and this kind of work in particular seemed to desire a longer span of time and much leisure, which we certainly do not have in abundance, it happened opportunely that we were relieved of some part of the labor. If God gives life and strength, we will prepare the fourth volume together with the last for the press while the third is being written in type. But that the highest Divinity might be present with his grace to these labors, and order them to result successfully for the glory of his name and the utility of many, we supplicate and ask God, all-good and all-great. Given at Halle in the Friderician Academy on the very Calends of May, 1770.